Deniable Contact: Back-Channel

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Deniable Contact
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Deniable Contact
Back-Channel Negotiation in
Northern Ireland

NIALL Ó DOCHARTAIGH

1
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3
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© Niall Ó Dochartaigh 2021
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First Edition published in 2021
Impression: 1
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 OUP CORRECTED AUTOPAGE PROOFS – FINAL, 2/2/2021, SPi

An intricate minuet . . . so delicately arranged that both sides

could always maintain that they were not in contact, so stylized
that neither side needed to bear the onus of an initiative, so
elliptical that existing relationships on both sides were not
jeopardized.

Henry Kissinger on his back-channel contacts with China in 1971

(Kissinger, 1979: 187)

If [the British government] think there is something to be lost

by stating publicly how flexible they would be, or how imagina-
tive, we are saying they should tell us privately . . . there is an
avenue which they are aware of whereby they can make what
imaginative steps they are thinking about known to the
Republican movement.

Martin McGuinness publicly inviting the British government in

February 1990 to reopen a back-channel used during previous
phases of contact with republicans
(An Phoblacht/Republican News, 22 February 1990)

If the implication . . . is that we should sit down and talk with

Mr. Adams and the Provisional IRA, I can say only that that
would turn my stomach and those of most hon. Members; we
will not do it.

Prime Minister John Major, speaking in the House of

Commons, 1 November 1993, shortly before secret back-
channel contacts with the IRA were revealed
(Hansard, HC Deb, vol. 231 col. 35, 1 November 1993)

Were we making statements which were not strictly true, in

terms of responding to the House of Commons? I certainly
believed, in the context of the conduit which existed, that we
could continue to say that we were not in direct contact.
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Peter Brooke, Secretary of State for Northern Ireland (1989–92)

who endorsed the reopening of a secret back-channel to the IRA
in 1991, on denying they were in contact
(Mallie and McKittrick 1996: 106)

We were all dancing on the head of a pin as to what negotiations

meant.

John Chilcot, Permanent Under-Secretary at the Northern

Ireland Office (1990–97) on the exposure of the back-channel
in 1993
(interview with the author, 25 May 2020).
 OUP CORRECTED AUTOPAGE PROOFS – FINAL, 2/2/2021, SPi

Acknowledgements

In researching, writing, and thinking about back-channel negotiation over the past
decade and a half I have enjoyed the support, encouragement, and advice of
exceptional colleagues, collaborators, and friends, many of whom read draft
chapters or gave feedback on talks. I owe special thanks to Ian McBride,
Brendan O’Leary, Jennifer Todd, Lorenzo Bosi, Richard English, Katy Hayward,
Siniša Malešević, Isak Svensson, Tim Wilson, Roger MacGinty, Danny Sokatch,
Kieran McEvoy, Patrick Griffin, Aogán Mulcahy, Niall Ó Murchú, and Stefan
Malthaner. I am especially grateful to Breandán Mac Suibhne, who read the entire
manuscript and made valuable suggestions for changes.
Many thanks to colleagues working in related areas, and to friends, for sharing
knowledge, for offering feedback on work in progress, and for thought-provoking
conversations over the years: I have learned much from Peter McLoughlin, Huw
Bennett, Cathy Gormley-Heenan, Hastings Donnan, Patricia Sleeman, Kate
Kenny, Anna Bryson, Adrian Guelke, Margaret O’Callaghan, John Coakley,
Donatella della Porta, Frank O’Connor, Eamonn O’Kane, Sanjin Uležic, Paul
Dixon, Paul Mitchell, Kevin Bean, Brian Hanley, Brendan Browne, Maria
Power, Lior Lehrs, Sandra Buchanan, Eamonn McCann, Eoghan McTigue, Paul
Arthur, Marc Mulholland, Paul Dixon, Dawn Walsh, David Mitchell, Etain
Tannam, Dominic Bryan, Kevin Clements, Karen Brounéus, Stephen Winter,
Dana Reinhardt, Daphne Winland, Saša Božič, Simone Kuti, Neil Jarman, Cera
Murtagh, Rob Savage, Jutta Bakonyi, Sarah Covington, Hugh Logue, José
Henríquez, Andrew Forde, Máirín Ní Ghadhra, Laurence McKeown, Peter
Taylor, Carole Holohan, Rosie Lavan, Rachel Kowalski, Adam Brodie, Luis de la
Calle, Dieter Reinisch, Leah David, and Robert White. I am grateful to Tom
Hennessey, John Bew, Geoffrey Warner, Simon Prince, and Tony Craig for
generously sharing their knowledge of the relevant archival sources and to
Kristine Höglund for sending me a copy of her book. A special word of thanks
to Colin Kidd for suggesting I include an account of how I came to write the book.
I want to express my appreciation in particular for two colleagues who passed
away in recent years and are greatly missed: John Darby who, as Director of
INCORE and my first academic boss, was unfailingly generous and full of wisdom
and good humour, and Elizabeth Meehan whom I first met as a PhD student in
Queen’s University Belfast and much later had the great pleasure of working with
as co-editor of a book on Irish politics with Katy Hayward.
I benefited greatly from time spent as a visiting fellow at the Scuola Normale
Superiore di Pisa, the University of Auckland, the National Centre for Peace and
OUP CORRECTED AUTOPAGE PROOFS – FINAL, 2/2/2021, SPi

viii 

Conflict Studies in the University of Otago, Senator George J. Mitchell Institute for
Global Peace, Security and Justice, Queen’s University Belfast, and as a visiting
researcher at the Hamburg Institute for Social Research.
While writing the book I had the privilege of working with a group of excellent
and dedicated early-career researchers and PhD students who were working on
related topics. I learnt much while working with Maggie Scull and Thomas Leahy
during their time as Irish Research Council postdoctoral scholars in NUI Galway,
and from PhD students Giada Laganà, Gary Hussey, Anna Tulin-Brett, Peter
Doherty, Carmel Martyn, Michael Martin, Shadi Abu-Ayyash, Maciej Cuprys,
Deirdre McHugh, and Elizabeth Ball. Thank you to interns Giada Laganà,
Agnieszka Sendur, Jasmine Ashby, Cian Hegarty, and Aoife Inman who each
spent a number of weeks annotating archival documents.
I am deeply grateful to the late Brendan Duddy for sharing his memories and
his analysis over a period of several years and for making his extraordinary
personal archive available to researchers through the university archives in the
National University of Ireland Galway. I say more about him in the epilogue.
Thank you to the members of his family who were unfailingly helpful and who
spoke to me, and to wider audiences, about their perspective on events, including
Margo, Brendan Jr, Shauna, Patricia, Larry, and Brendan’s son-in-law Eamonn
Downey, who organized Brendan’s private papers with exceptional care and
commitment.
An old friend, Garbhán Downey, played a vital role in the genesis and devel-
opment of this book. I am grateful for all of his support and advice. Thank you to
Mick Ruane for filming the interviews with Brendan Duddy in Derry and editing
them for deposit in the NUI Galway archive. And thanks to my former colleague
in INCORE, Lyn Moffett, for coming to a talk I gave in Derry a few years after
I had published ‘Civil Rights to Armalites’, my monograph on the early years of
the Troubles, and saying to me afterwards ‘I’m waiting for the sequel.’ This is a
kind of sequel. Thanks to friends in Derry and Donegal, Paul O’Connor and Laura
Pozo-Rodriguez, George Holbrooke and Conor Gilmore, Lisa Rodgers and Colin
Burns, and to Dióg, Fergal and the late Deirdre O’Connell for all of their help.
Warmest thanks and appreciation to my mother-in-law, Terry, and late father-in-
law, Andy Barr who have been an unfailing source of local Derry knowledge for
decades.
I am deeply grateful to all of the interviewees who shared their analysis and
memories. I have been greatly impressed by the calibre of those involved in the
effort to bring an end to conflict in Northern Ireland, on all sides. A special word
of thanks to the late and much-missed Maurice Hayes for his clear-eyed thinking
and enjoyable company. His papers, which he deposited in NUI Galway shortly
before his death, are an as-yet untapped resource for scholars of community
relations and conflict transformation.
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 ix

Thank you to my inspiring and committed colleagues at NUI Galway for their
support, advice, ideas, and conversations over the years, especially Dan Carey,
Shane Darcy, Su-Ming Khoo, Anne Byrne, Chris Curtin, Pete Morriss, Ricca
Edmondson, Ray Murphy, Rachel Hilliard, John Canavan, Eoin Daly, Brendan
Flynn, Mary Harris, Kathleen Cavanaugh, Mark Haugaard, Kevin O’Sullivan,
Deirdre Byrnes, Henrike Rau, Nicholas Allen, Seán Ryder, Lionel Pilkington,
and Stacey Scriver.
Many thanks to Vera Orschel, Kieran Hoare, Barry Houlihan, and Aisling
Keane of the NUI Galway archives, and to librarian John Cox and Louis de
Paor, for all of their work on, and support for, the accession of the Duddy papers
to the James Hardiman library in NUI Galway. Thank you to the staff and
archivists at the Linenhall library political collection in Belfast, the McClay library
in Queen’s University Belfast, the LSE archives, the King’s College London
archives, the National Archives at Kew, the National Library, and the National
Archives in Dublin. I am grateful to the Liddell Hart Centre for Military Archives
for permission to quote from the Endgame in Ireland archives, to the James
Hardiman library at NUI Galway and the family of Brendan Duddy for permis-
sion to reproduce materials from the Brendan Duddy collection, and to Kat
O’Mara of AP for organizing, in the midst of Covid-19, the scanning of the
photo of Donald Middleton.
Some of the material in the book has appeared in different forms in a variety of
publications over the past decade. I am grateful for permission to reproduce
material that previously appeared in the Field Day Review, Political Studies,
Journal of Peace Research, International Journal of Conflict Management (co-
authored with Isak Svensson), Dynamics of Asymmetric Conflict, and in Track
Two to Peace (Los Angeles: Figueroa Press). Full details of these publications are in
the bibliography.¹
Some of the research for the book was supported by the Irish Research Council
New Foundations grant ‘Political Violence: Building a New International
Network’; the Irish Research Council for Humanities and Social Sciences grant
‘The Mediation of Armed Conflicts in Northern Ireland and Bosnia-Herzegovina’
(with Siniša Malešević); a Galway University Foundation grant to film interviews
for the Brendan Duddy Archive at NUI Galway; and an NUI Galway College of
Arts, Social Sciences, and Celtic Studies Research Support Scheme grant to study
the 1980/81 hunger strikes.
My thanks to Cathryn Steele at Oxford University Press for overseeing the
journey from book proposal to book with great professionalism and patience, to
Katie Bishop, Emma Varley, Sinduja Abirami, and Kalpana Sagayanathan for

¹ Ó Dochartaigh 2011a, 2011b, 2011c, 2015; Ó Dochartaigh and Svensson 2013,

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x 

ensuring a smooth production process, to Phil Dines for the thorough and careful
copyediting, and to the three readers for their thoughtful and helpful comments.
Thank you to my parents Niamh and Eoin and to my brother and sisters
Conor, Eavan, and Aideen for their support. Thanks above all to Carol-Ann,
Caoimhe, and Dara for their always lively company, their great encouragement,
and for keeping me on my toes.

This publication was grant-aided by the

Publications Fund of
National University of Ireland Galway /
Rinneadh maoiniú ar an bhfoilseachán seo
trí Chiste Foilseachán
Ollscoil na hÉireann, Gaillimh
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Contents

List of Illustrations xvii

Introduction: Negotiating Political Violence 1
1. Escalation: ‘Their War Got Out of Hand and Ours Got
Out of Hand Too’ 19
2. Negotiation: ‘Dogmatic and Impossible Demands’ 41
3. The Intermediary: ‘A Vessel To Be Used’ 73
4. Contact: ‘Climbing a Mountain Without Ropes’ 97
5. 1975 Ceasefire: ‘Everyone Trying’ 117
6. Long War and a Policy Vacuum: ‘Passing the Time Decently’ 150
7. The Hunger Strikes: ‘Playing Their Last Card’? 165
8. British Policy and IRA Strategy: ‘A Difficult Hand to Play’ 188
9. Back To the Back-Channel: ‘They Should Tell Us Privately’ 211
10. Peace Process: ‘All Their Cards on the Table Including the
Deeds of Their House’ 235
Conclusion: Negotiation, Transformation and Strategic Action 266
Epilogue: Diaries of a Long-Distance Runner 278

Bibliography 285
Index 299
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Detailed Table of Contents

Introduction: Negotiating Political Violence 1

Local Escalation, National Settlement 4
Negotiated Relationships 6
Agency and Strategy in the Transition from Violence 7
Context and Emotion 7
The Exceptional Case of Northern Ireland 8
Research and Secrecy 9
From Escalation to Settlement 14
1. Escalation: ‘Their War Got Out of Hand and Ours Got Out
of Hand Too’ 19
Negotiating Civil Rights 20
Talking to Militants 24
Negotiating with the British Army 26
West Belfast 29
Pressures against Compromise 32
Breakdown 35
The Pen and the Gun 38
2. Negotiation: ‘Dogmatic and Impossible Demands’ 41
Provisional Politics 44
Theorizing Negotiation 45
Negotiating Positions 48
Preparing for Engagement 53
‘Truce’ 57
Cheyne Walk 59
Breakdown 67
Violence, Politics, and Negotiation 70
3. The Intermediary: ‘A Vessel To Be Used’ 73
Covert Diplomacy 74
Coffeeman 79
The Making of an Intermediary 82
Phase One 89
Information and Power 93
The Intermediary as Mediator 96
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xiv    

4. Contact: ‘Climbing a Mountain Without Ropes’ 97

Phase Two 99
Kidnap 100
A First Message 103
Currency 107
Modalities of Engagement 109
Authority, Trust and Secrecy 112
Other Channels Are Closed 115
5. 1975 Ceasefire: ‘Everyone Trying’ 117
Interpreting the Ceasefire 118
British Policy 121
Republican Strategy 127
‘Everyone Trying’ 134
‘The Breaking of the Truce’ 140
Final Efforts 142
Understanding a Failed Negotiation 145
6. Long War and a Policy Vacuum: ‘Passing the Time Decently’ 150
Long War 151
A Final Push for British Engagement with the IRA 154
Filling the Policy Vacuum 156
The Escalating Prison Dispute 157
7. The Hunger Strikes: ‘Playing Their Last Card’? 165
The Hunger Strike as Protest Tactic 166
Negotiating to a Deadline 169
Time Pressure in the 1980 Hunger Strike 171
‘A Few Lousy Hours’: Negotiating the 1980 Hunger Strike 172
‘Utmost Haste’: Negotiating the 1981 Hunger Strike 177
Body and Clock 185
Compromise Deferred 187
8. British Policy and IRA Strategy: ‘A Difficult Hand to Play’ 188
‘The Provos Need a Victory’ 189
British Choices 194
‘An End To All Acts of War’: Strategic Action by the Republican
Leadership 198
‘The Wrong Project’ 203
9. Back To the Back-Channel: ‘They Should Tell Us Privately’ 211
Nationalist Back-channels 212
Imaginative Remarks 216
‘They Should Tell Us Privately’ 220
‘No Selfish Strategic or Economic Interest’ 222
Reopening the Channel 224
The Man with Three Names 226
Encouraging the Doves 230
Together in the Middle 233
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    xv

10. Peace Process: ‘All Their Cards on the Table Including the
Deeds of Their House’ 235
The Nine Paragraphs 237
Fresh Flowers and a New Tie 241
‘The Crucial Move’ 245
‘All Their Cards on the Table’ 248
The Irish Government and John Hume 252
The Downing Street Declaration 257
Edging Towards Peace 261
Towards a New Relationship 264
Conclusion: Negotiation, Transformation, and Strategic Action 266
A Mutually Hurting Stalemate 267
Intra-party Struggles and Central Control 270
Strategic Dilemmas 272
Transforming Relationships 273
The Power of Secrecy 275
Epilogue: Diaries of a Long-Distance Runner 278

Bibliography 285
Index 299
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List of Illustrations

1.1. Bernadette Devlin, Civil Rights leader and MP for Mid-Ulster, in Derry on
14 August 1969, the day British troops were deployed in the city 23
1.2. RUC District Inspector Frank Lagan tours the Lower Falls with Colonel
Roger May in October 1969. Along the way he stopped to talk to Jim Sullivan,
second-in-command of the IRA’s Belfast Brigade. Lagan would later play a
role in setting up the back-channel between the IRA and MI6 30
2.1. IRA leaders Seamus Twomey (OC Belfast Brigade), Sean Mac Stiofáin (Chief
of Staff), Martin McGuinness (OC Derry Brigade), and David O’Connell
pictured outside an IRA press conference in Derry on 13 June 1972 at which
they invited William Whitelaw to come to Derry for peace talks. A few weeks
later, the British government would fly them and two others—Gerry Adams
and Ivor Bell—to London for secret talks 42
3.1. Brendan Duddy, Oakleaf Athletic Club, running in a five-mile time
trial in 1956 86
4.1. Michael Oatley, the SIS Officer who from 1973 worked with intermediary
Brendan Duddy to develop the back-channel into a robust channel for
communication and negotiation and negotiated the IRA ceasefire of 1975.
He would play a crucial role again during the 1980/81 hunger strikes and
the peace process in the 1990s. Photo taken in 2000 98
5.1. ‘If there is a peaceful way out they will take it’. Brendan Duddy sets
out his understanding of the IRA position in an entry in his diary on
27 October 1975 144
6.1. British diplomat Donald Middleton takes shelter from a rocket attack by
the wing of an Air America plane evacuating British embassy staff from
Phnom Penh just before the Khmer Rouge captured the city in March 1975.
A short time later he was posted to Belfast to take charge of talks with the
IRA during the 1975 ceasefire 160
7.1. Entry from ‘The Red Book’, intermediary Brendan Duddy’s record of
messages exchanged during the 1981 hunger strike. It gives a sense of the
immense time pressure exerted. The numbers on the right, 11.58, 11.59,
indicate that he was expecting a reply from the British government by
midnight but that he didn’t get it until after 2.10 a.m. on 8 July 184
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xviii   

9.1. Business card of MI6 agent Robert McLaren, also known as Colin Ferguson
and ‘Fred’, the British government representative in the back-channel from
1991 to 1993 227
10.1. ‘The conflict is over’: The February 1993 message that triggered a series of
intense contacts between the British government and the republican
leadership, culminating in an IRA ceasefire offer in May 236
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Introduction
Negotiating Political Violence

In June 1972, British Secretary of State for Northern Ireland William Whitelaw
told his cabinet colleagues that, after three years of conflict and almost 400 deaths,
‘it was inescapable that some understanding would have to be reached with the
“Provisional” IRA; no solution seemed possible unless their point of view were
represented.’¹ By the time an inclusive settlement was finally reached more than a
quarter of a century later, more than 3,600 people had been killed, and tens of
thousands injured and imprisoned, in ‘the Troubles’. Negotiation and engagement
had repeatedly failed to prevent the escalation of conflict. Several efforts to end the
violence had been unsuccessful, even when the parties involved were willing to
compromise. But ultimately, efforts to make peace through secret back-channel
negotiations bore fruit in the early 1990s, opening the way to negotiations that
culminated in the Good Friday Agreement of 1998, which inaugurated new
political and constitutional arrangements.
When violent conflict escalates but no party looks likely to achieve a swift or
decisive victory, it can be difficult to bring hostilities to an end through negotiated
compromise. Conflicts that may at first appear soluble can drag on for years or
decades. Given that, since 1990, violent conflicts—including many that appeared
intractable—have increasingly ended in negotiated compromises, analysis of how
best to reach the point of settlement has obvious policy implications.
The Northern Ireland conflict provides a revelatory case of back-channel
negotiation. It is one of the few conflicts for which there is extensive, reliable
primary documentation, from disparate sources, of clandestine engagement
through an intermediary. Hence, it is possible to obtain an unusually accurate
and finely grained picture—one that illuminates those shadowy spaces where the
parties to conflict attempted to talk their way out of violence, that identifies the
dynamics of engagement, and that elaborates the distinctive features of negoti-
ations conducted in secret. As Henry Kissinger long ago pointed out—in the spirit
of Clausewitz’s famous dictum that ‘war is the continuation of politics by other
means’²—‘force’ and ‘diplomacy’ are not ‘discrete phenomena’; rather, violence
and negotiation are part of a single bargaining process.³ Hence, if the factors that

¹ Meeting of GEN 79, 16 June 1972, CAB130/560, UK National Archives.

² Clausewitz 1976[1832]. ³ Kissinger 1979, 62.

Deniable Contact: Back-Channel Negotiation in Northern Ireland. Niall Ó Dochartaigh, Oxford University Press (2021).
© Niall Ó Dochartaigh. DOI: 10.1093/oso/9780192894762.003.0001
Another random document with
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this is done he waits until the
stormy months are over, and
long after that, in the month of
Kaaona, he goes to throw up the
earth on the hills of the potatoes;
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whether in between hills or from
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wood, lights the fire in the imu
and cooks the potato until it is
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past, and during the month of
Nana on the day called Mauli, he
shows off before men and
women, and placing a wreath of
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presence of these men and
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wahine, kau na pualei i ke poo,
hele e eli i ka uala a ike na kane
ame na wahine. Penei ka olelo a
ka mea palaualelo: “E! eia ka’u
pue uala,” a “eia no hoi kau,” a
papa aku kekahi i kekahi; “mai
kii mai oe i ka’u” o ka eli no ia a
loaa, ka uala. Aohe nae he nunui
he makalii wale no; hookahi mea
e ola ai o ka ohana o ka malama
i ka palula, oia ka ai e ola ai ke
ole ka hua. A olelo ae kekahi
penei: “Aole no keia o na
malama e hua nui ai ka uala; he
malama ulu palula wale no keia,
he aa noi ke kumu. Eia ka
malama e kanu ai i hua.” I ka la
o Hilo kii aku ka mahiai i na lau;
eia ka inoa: kola, nika,
pukeleawe, hiiaka, lapa,
huamoa; waiho aku e like me ka
mea i hoike ia. Aia hiki mai ka la
o Hoaka oia ka wa e kanu ai, e
is] to care for the leaves [of the
potato]; that is the food with
which to feed the family if there
be no tubers. One would say
thus: “Anyway, these are not the
months when potatoes bear
plentifully; these are months
when leaves grow rank and the
stalks swell large. This month is
the time to plant in order to
bear.” On the day called Hilo the
planter obtains some stalks, the
ones called kola, nika,
pukeleawe, hiiaka, lapa, and
huamoa. 249 Prepare them in the
manner previously stated. When
the day called Hoaka arrives
then is the time to plant; set
them out in the manner
explained above; and when Ikiiki
is past the planter would be
relieved, for he realizes that his
family is saved; the days called
Olekukahi, Olekulua and
Olekupau are the days during
which to hill up potatoes; then he
waits until the days called
Mohalu, Hua, Akua, Hoku,
Mahealani and Kulu, and the last
day, Akua, he visits the potato
field at the time that the
constellation called Taurus rises;
arriving at the corner of his field,
kanu e like me ka mea i hoike ia
maluna, a hala o Ikiiki pau ke
kaumaha o ke kanaka mahiai,
manao ae oia o ke ola o ka
ohana; a i ka la o Olekukahi,
Olekulua, Olekupau, oia na la e
pue ai i ka uala; noho aku oia a
hala napoo Mohalu, o Hua, o
Akua, o Hoku, o Mahealani, o
Kulu, a i ka la hope o Akua hele
oia ma kona mala i ka wa e puka
mai ai na kao, oia hoi ka lalani, a
ku oia ma ke kihi o ka mala,
penei oia e kahea ai: “E
Kanepuaa, eku i uka, eku i kai,
eku i nae, eku i lalo, eku iwaena
o ka kaua mala uala nei la, e
Kanepuaa, eku oe mai kela kihi
a i keia kihi, mai kela kaika a i
keia kaika, mai kela iwi a i keia
iwi, i hua i ka mole, i hua i ke
kano, i hua i ke aakolo i ka wa.”
A pau kana pule ana, noho aku
oia a hala Kaloakukahi,
Kaloakulua, Kaloapau, a i ka la o
Kane, hoomakaukau ke kane
ame ka wahine i mau koko no ka
uala, a i ka la o Lono, hoomaka
ka eli ana o ka uala. Ekolu no
uala o ka pue, nunui nohoi ka
uala. Ua hai mai kekahi
elemakule i ke ana, a ua ana
wau ekolu kapuai ke anapuni,
he prays in this manner: “O olioli wale ae e mahiai uala i ka
Kanepuaa, 250 root towards the nunui o ka hua: Hoi mai ke kane
mountain, root towards the sea; ame ka wahine, kalua ka puaa
root towards the wind, root me ka uala.
towards the calm, root in the
middle of this our potato field! O
Kanepuaa! do thou root from that
corner to this corner, from that
border to this border, from that
side to this side, so fruit would
appear at the end of the stalk,
along the stalk, and the roots
which creep between hills.”

After he has finished this prayer [aole i pau.] [669]

he waits until Kaloakukahi,
Kaloakulua, and Kaloapau are
past, and on the day called
Kane, the husband and the wife
prepare ko-ko (nets) for the
potatoes; on the day called
Lono, prepare for digging the
potatoes. There are only three
potatoes in a hill; large indeed.
(An old man showed me the
measure, and when I measured
it, it was three feet in
circumference; it made me feel
like cultivating potatoes on
account of those big tubers.) The
husband and wife then return
and cook a pig with the potatoes.
 [unfinished.] [668]
CONCERNING THE TI-
LEAF.
The ti-leaf is one of the plants
growing in the mountains. It
grows in valleys, on hills,
mountain ridges and side-hills.
This ti-leaf plant grows tall, but it
is not large round like other
trees. I think the ti-leaf grows on
all inhabited islands, but I am not
sure. Where it originated I do not
know; it may have been brought
from some place, or it may have
been indigenous. Let us consider
the uses of the ti-leaf.
the uses of its leaf.
The leaf of the ti is something
that alleviates the trouble of
man, in that it is used in the
construction of houses to be
NO KA LA-I.
O ka la-i oia no kekahi o na laau
e ulu ana ma kuahiwi. Ua ulu oia
ma na awawa, na puu, na
kualapa, na kipapali. O keia laau
o ka la-i he loloa no, aohe nae
ona nunui e like me kekahi mau
laau e ae. Ua ulu no paha ka la-i
ma na mokupuni i noho ia e
kanaka, aole i maopopo loa ia’u.
O kahi i loaa mai ai ka la-i aole i
loaa ia’u; he loaa mai paha mai
iloko mai o kahi mea, a i ole he
mea ulu wale mai no. E nana
kakou i na hana a ka la-i.
na hana a kona lau.
O ka lau la-i, he mea no ia e
hoopau ai i ka pilikia o ke
kanaka, oia hoi ma ka hana ia
ana i hale i wahi e noho ai ke
occupied by man; such a house
is called hale la-i 251 (ti-leaf
house). Just like a chief who built
a ti-leaf house for himself at
Puulaina and because of the fact
that la-i was used, the hill was
called Puula-i, 252 as we heard
heretofore. It is also used by
some people for wearing
[apparel] by braiding it, and,
when done, wearing it.
It is used for lau 253 fishing; when
braided long it is used to frighten
and drive the fish into the net. It
is used for covering the imu to
retain the steam and thus cook
the food. It is used for covering
for fish to be roasted on coals. It
is used for paiai 254 covers. It was
also used as a boat by some
people in the olden time. It is
braided into hula skirts and used
by the dancers. It is used at
feasts. It is used as a broom to
clean the dirt from the mat. The
midrib is used for braiding into
hats. The leaf is made into pula-i
(lai whistle) which gives forth
sound when blown upon.
By the use of the pula-i were the
sisters of Aiwohikupua
kanaka, a kapaia ia hale, “hale
la-i.” E like me ke ’lii i kukulu ai i
hale la-i nona ma Puulaina, a
kapaia ia puu ia manawa o
Puulai, e like me ka mea a
kakou i lohe ai mamua iho nei.
He kapa no hoi ia no kekahi poe
ma ka haku ia ana a paa, alaila
aahu.
He mea lau lawaia ke hili ia a
loihi, nana e hoa mai ka ia iloko
o ka upena. He mea kauwewe
imu i mea e paa ai ka mahu a
moa ka ai. He mea pulehu i’a
nohoi. He mea pai ai. He moku
nohoi ia na kekahi poe i ka wa
kahiko. He pau hula ke haku ia a
paa, na ka poe hula. He mea
ahaaina nohoi. He pulumi
moena i pau ai ka lepo. A o ka
iwi owaena o ka lau, he mea
hana papale ia. O ka lau nohoi
he mea hana ia i pu-la-i i mea
hookani ma ke puhi ana aku
nohoi.
Ma ka pu la-i nohoi i lilo ai na
kaikuahine o Aiwohikupua i poe
befriended by Laieikawai, and
they lived together happily. It
was the case when Malio, the
sister of Halaaniani, went to get
Laielohelohe the younger sister
of Laieikawai. She used the
pula-i when Halaaniani wished to
get Laielohelohe for wife; they
did not succeed in their desire,
however.
The leaf of the ti is also used to
drive away illness from a sick
person. If the sickness be [in the
nature of] sores, then ti-leaf is
obtained and placed on the
body, so the sores would not
touch the mat and cause pain; if
ti-leaf [is used] the sores do not
adhere; they are cooling; the
skin is not heated. It is worn on
the neck by some people to
prevent illness; the ti-leaf wards
off and safeguards from
sickness.
the stalk of the ti-leaf
plant.
The stalk is used as a spear for
fire-brand 255 to be thrown from a
height when dry. The plant is
aikane na Laieikawai, a noho
like lakou me ka oluolu. Pela
nohoi o Malio ke kaikuahine o
Halaaniani i kii ai ia Laielohelohe
me ka pu la-i, ke kaikaina o
Laieikawai, i ka wa i makemake
ai o Halaaniani e moe ia
Laielohelohe, aole nae i loaa ia
laua.
O ka lau no hoi o ka la-i, he mea
kuehu i ka mai, i pau ka mai i ka
wa kahiko. Ina he puupuu ka
mai, alaila, kii i ka la-i, i mea
hoomoe pu, i ole e pipili ka
puupuu i ka moena a eha, ina he
lau la-i, aole e pipili, a he mau
nohoi ka ma-u, aole e wela ka ili.
A he mea lei ia no e kekahi poe
ma ka a-i, i ole e loaa i ka mai,
na ka la-i e pale aku i ka mai a
pakele.
o ke kumu o ka la-i.
He auhau nohoi ia, he mea kao-
ahi ke maloo. A o kona wahi
nohoi ia e ulu ai o ka auki, ina
propagated from this part; if a la-i
fence is desired, secure some,
plant them around and after a
while they will grow. [670]
[Here is] a story concerning its
wood: At Waipio is a stream
wherein lived a man-eating
shark; when one came to the
place (there were no bridges
then) he stood on the bank of the
stream and threw in a stalk of ti-
plant. If it disappeared quickly,
go back, the shark was there,
and was not gone; to jump in
was to be eaten. But, if when
thrown in, the stalk did not
disappear, then there was no
shark; it had gone to another
place; then jump in and swim
across quickly, because the
stream is not wide; but if you
tarried or were slow in swimming
you would be caught by the
shark, the champion of the
ocean, and he would secure a
morsel of food, and he would
laugh for he had obtained
something.
the root: that is, the
part under the soil.
makemake i pa la-i, alaila, kii, a
kanu a puni, a mahope ulu. Ka
[671]mea hoi i olelo ia no ka auki.
Aia ma Waipio he muliwai, a he
mano aikanaka ko laila, penei: I
ka wa e hele aku ai a hiki ilaila,
aohe uapo ia wa, ku iho ma kae
o ka muliwai, a kiloi aku i ka
auki; a i nalowale koke ka auki,
alaila hoi, he mano o loko, aohe i
hele, ina e lele pau loa, aka, i
kiloi a aohe nalowale iki o ka
auki, alaila, aohe mano, ua hele i
kahi i hele ai, lele ino a au
wikiwiki, nokamea, aole akea loa
ka; ina e au lohi loaa koke mai
no i ka mano ke ahikanana o ka
moana, a loaa kaiala mea ai,
kani kaiala aka, ua loaa iaiala.
o ka mole, oia hoi kahi
malalo o ka lepo.
The root was used a great deal
by the Hawaiians for cooking in
the imu (underground oven).
After two or three days it would
be cooked, then it was used as
food during times of plenty and
during famine; but it was used
mostly during times of famine.
Again it was used for simply
eating; and then again it was
made into a liquor called
okolehao, 256 a drink for men,
women and children; that was
one cause of famine when time
was taken up with those kinds of
pleasure. This same root was
used for oil to keep the hair
together so that it would not be
blown by the wind. It is called ki.
This is all I have obtained by
asking questions. The leaf is the
most useful part of this plant.
John Mana.
THE KUKUI TREE.
O ka mole, he mea hana nui ia
ia e na kanaka, a kalua i ka imu.
Elua, a ekolu la, alaila moa, lawe
ia aela no hoi i mea ai, i ka wa
wi, a i ka wa wi ole, aka, i ka wa
wi ka hana nui ia o keia mea. A i
ole he mea ai wale no, alaila,
hana ia i mea ona, oia hoi ka
okolehao, i mea inu, na na kane,
na wahine, na keiki; a oia kekahi
mea e wi ai o ka lilo ma ia mau
hana lealea. A o ua mole nei no,
he aila hoopaa lauoho ia, i ole e
puehu i ka makani, a ua kapa ia
hoi ua mole la-i nei he ki.
O ia wale iho la no kahi mea i
loaa ia’u me ko’u ninaninau ana
aku no hoi; ma ka lau nae kahi
ka hana nui loa ia o keia laau.
John Mana.
NO KE KUKUI.
This tree, the kukui, 257 we are
familiar with; we know its kind
and what it looks like, and that is,
it has a stocky, stout trunk with
many branches, and green
leaves. This tree commonly
grows on the mountains, in the
forests and hill tops. It grows
also on all of the islands; but
there is no place where it came
from; it is indigenous to Hawaii
nei. Here are the uses of the
kukui:
the uses of the
leaves. 258
They are used for hastening the
ripening of bananas, and are
also used in the roasting of fish;
those are the uses of the leaves
which I know about.
concerning the nut.
The nut is edible, after being
roasted and the kernel pounded
with salt. 259 It is used in the place
of fish when sojourning in the
O keia laau o ke kukui, ua ike
kakou a ua hoomaopopo i kona
ano, a me kona helehelena a
pau, oia hoi, he puipui kona kino,
a he nui kona mau lala, a he
uliuli kona mau lau. O keia laau
no hoi ua ulu mau ia ma na
mauna, ma kuahiwi, ame na
kualono; o keia laau nohoi, ua
ulu ia ma na mokupuni apau,
aka, o kahi nae i loaa mai ai o
keia laau aohe wahi i loaa mai
ai, he laau kahiko no ia no
Hawaii nei. Eia na hana a ke
kukui.
na hana a ka lau.
He mea hoopala maia ia i kekahi
manawa; he mea lauwalu ia ia i
kekahi manawa, oia iho la na
hana a ka lau i loaa ia’u.
no ka hua.
He mea ai ia ka hua, ma ka
pulehu ana a moa, lomi pu me
ka paakai. A he ia ia no ka noho
ana i kuahiwi, a me ka la maka
mountain, and the day when the
eye [672]bulges out for [want of]
fish. This is also used as
medicine for rubbing on the
body, if the disease be sores on
the body or on the head. This
was also used for lamp light in
the olden times. It is prepared by
cracking the shell, leaving the
kernel, which is strung together
on the midrib of a coconut leaf
(segment). If a feast were held at
night in a house this kind of lamp
was the light mostly used. It is
prepared by stringing four or five
sticks, when they are bunched
together and wrapped in ti-
leaves so that they would not
burn out quickly. It is also made
into oil by cooking it. When done
the shells are cracked and the
kernel taken and thrown on a
stone or wooden board and a
large block of wood is placed on
top. This block is rolled all over
[the kernels] and the juice
[obtained therefrom] is the oil. 260
This is also used to obtain the
hamauleo 261 fish of Ewa; the
shell is broken off, leaving only
the kernel; this is placed in the
clothes, or else in the container
pehu loa no hoi i ka ia. O kekahi,
[673]he laau keia i hamo ai i ke
kino, i na he puupuu ka mai,
ame ka piele. He kukui no hoi
keia no ka manawa kahiko.
Mamuli o ke kike ia ana a pau ka
iwi, koe iho ka io, kui ia alawa ke
koi me ka niau niu nae e kui ia
ai. Ina he hale ahaaina, i ka po,
ua ike ia o keia kukui ka mea
hana nui ia. Mamuli o ke kui ana
a lawa na koi eha a elima paha,
huihui ia a kahi hookahi owili iho
i ka lau o ka la-i mawaho, i ole e
pau koke. o kekahi, he hana aila
ia, mamuli nae o ke kalua ia ana
a moa, kike ia nohoi ka iwi apau,
lawe ia a luna o kekahi papa
pohaku a i ole he papa laau
paha, lu ia iluna olaila, kau iho i
laau nui maluna; me ia laau e
olokaa ai io ia nei a o ka wai, oia
no ka aila.
O kekahi he mea keia e loaa ai o
ka ia hamauleo o Ewa; oia hoi,
ke kike ia ana a pau ka iwi, koe
iho ka io, hookomo iloko o ke
eke o ka lole, a i ole iloko no hoi
where said fish would be placed
when caught, or in any other
thing. Proceed to where that fish
is generally caught, chew some
of this kukui kernel, and blow it
on the sea; the sea would be
smooth and oily, and that fish
could be seen. So it is done
when fishing for squid; like
catching clams. It is also used
for torches at night, when fishing
for eels. These are the uses of
the nut which I know about.
concerning the smoke
from this nut.
The soot from the smoke was
used in tatuing on the arms.
Here is the method of
preparation: It is strung on sticks
until each is full; one is lighted,
and is taken and placed in a
hollowed stone in such a way
that the smoke would fill the
hollow in said stone; after a while
the soot would adhere to the
stone, when it is dug out and
placed in a container prepared
for it; it is mixed with sugar-cane
juice, and then used for tatuing
o ka ipu kahi e hookomo ia iho ai
ua ia ala, a i kekahi mea e ae
paha. Hele no a hiki i kahi o ua
ia ala, naunau iho i ua kukui ala,
a puhi aku iloko o ke kai, a
malino aela ke kai, a ike ia i hola
ua ia ala. Pela no ka lawaia ana i
ka hee, elike me ka lawaia ana o
ka ia hamauleo. O kekahi, he
mea lamalama ia no hoi i ka po,
ke hele nae i ka lawaia puhi. O
ia iho la na hana a ka hua i loaa
ia’u.
no ka uahi o keia hua.
O ka uahi he mea hana ia i mea
kakau i ka lima, oia hoi ka pa’u.
Eia ke kumu i loaa ai; kui ia
nohoi alawa ke koi, hoa ia no hoi
a a, lawe ia a malalo o kekahi
pohaku i eli ia a poopoo,
hookupono ia ka uahi a kupono
iloko o ua pohaku ala, a mahope
manoanoa ae kela uahi i pili mau
i ka pohaku, a kii aku ohikihiki a
loko o kekahi wahi mea kupono
no ia mea; hana pu me ka wai
ko, a lilo ae i mea kakau i ka
lima. O ia iho la na hana o ka
hua i loaa ia’u.
the arms. Those are the uses of
the nut which I have obtained.
concerning the shell.
That is, the part immediately
outside of the kernel. This thing
was greatly valued by the old
men and the old women in the
olden times. When matches had
not come into use here in
Hawaii, that is, the sulphur
match, the old men and women
used to crack the nuts open,
take out the kernel, leaving only
the shells, gather them by the
fireside and burn them; it burns
for a long time; it does not
disappear quickly. That is all the
use of the shell 262 which I have
obtained.
concerning the bark.
That is, the part enveloping the
trunk. This thing was used a
great deal by the canoe builders.
It was gathered, prepared and
pounded, and its juice was
mixed with the ashes of the
bulrush or cane-tops. 263 It was
also spread on the blackboard
no ka iwi.
Oia hoi ka mea mawaho ae o ka
io. O keia mea he mea
makemake nui ia keia e ka poe
elemakule ame ka poe luahine,
aia i ka manawa kahiko. I ka
manawa aole i laha mai keia ahi,
oia hoi ke kukaepele, hana nui
na elemakule ame na luahine
me ke kike ia nae a pau ka io
koe iho ka iwi, houluulu a ma
kapuahi, hoa i ke ahi a he loihi
ka a ana oia mea, aole e pau
koke, o ia iho la ka hana a ka iwi
i loaa ia’u.
no ka ili.
Oia ka mea mawaho ae o ke
kumu. O keia mea he mea hana
nui ia keia e ka poe kalai waa,
mamuli o ka lawe ana, a hana, a
kui a o ka wai, oia no ka mea
hana pu ia me ka lehu o ke
akaakai a ha-ko paha, he mea
hana ia no hoi i ka papa eleele i
so that the writing would show. It
was also used for printing kapa.
[674]
concerning the trunk.
This was often used for fences to
confine animals and to protect
plants; it was also used in the
construction of houses, and as
firewood for imus.
concerning the gum.
When we were young a great
deal of this thing was eaten;
when the parents went up to the
mountains to look for kukui
fungus 264 (mushroom) they
would also come across gum
oozing from the tree, and all of it
would be eaten. It was also used
for daubing on the hair; it was
placed in a bowl or a cup, with
some water added, and left to
stand for a while, and when
taken up the water has become
lumpy; it was very good when
applied to the hair; it made it
smooth, shiny and slippery.
Those are the uses of the kukui
which I have been able to obtain.
kohu ke kakau aku. He mea
kakau ia kekahi i ke kapa pa-
upa-u. [675]
no ke kino.
He mea hana pinepine ia eia e
kanaka i mea pa holoholona
ame ka pa mea kanu, a he mea
kukulu hale ia nohoi, a he wahie
hoa imu nohoi.
no ka pilali.
Aia i ko makou manawa liilii, he
mea ai nui loa ia keia, mamuli o
ka pii ana o na makua i ka imi
pepeiao, no ka mea, ua kupu
mai no ia mea no loko mai oia
laau, a loaa aku la ka pilali e hu
ana a o ka hamu ia aku la ia
apau. O kekahi, he mea hamo
lauoho ia, me ka hookomo ia
nae iloko o ka bola a kiaha paha,
ukuhi ia i wai, waiho aku a liuliu
kii aku, ua lilo ae la ka wai a
uuluhaku, a he mea maikai loa ia
i ka hamo lauoho ana, he pahee
a me ka pakika. Oia iho la na
hana a ke kukui i loaa iau.
 the famous kukui
groves.—grove of
kaukaweli. 265
This grove was so named during
the time when Mr. Pogue was
teacher [at Lahainaluna] and
because of his sternness with
the pupils. The pupils were
possessed with fear at his
sternness, and also because
they were afraid of human skulls
and other things, so they named
it the Kukui Grove of Kaukaweli.
This grove of kukui is where
visitors while away the time
during commencement days,
and it was a good thing.
grove of lanikaula.
This kukui grove is on Molokai; it
was named in that way on
account of a prophet of Molokai
named Lanikaula. When he died
he was taken to and buried at
this kukui grove, and that is why
its name is Ulukukui a
Lanikaula. 266
no na ulu kukui
kaulana.—ulu kukui o
kaukaweli.
O ke kapa ia ana o keia inoa
mamuli no ia o ka manawa e
noho kumu ana o Pokue, no ka
nui o kona huhu i na haumana.
Ua kau ka weli o na haumana ia
ia no kona huhu, a o kekahi no
ka makau o na haumana i na
poo kanaka ame kekahi mau
mea e ae. A ua kapa lakou o ka
ulukukui o Kaukaweli. O keia
wahi ulu kukui, oia kahi e luana
mau ai o na malihini ke hiki aku i
na la hoike, a he mea maikai ia.
ulu kukui o lanikaula.
O keia ulu kukui aia no ia ma
Molokai, o ka mea i kapa ia ai o
keia ulu kukui mamuli oia inoa;
he kaula no Molokai, oia hoi o
Lanikaula, i ka make ana o ua
kaula nei, lawe ia no a ma ua ulu
kukui aia kanu ia, a oia ka mea i
kapa ia ai kona inoa, ulu kukui o
Lanikaula.
concerning the grove
of lilikoi.
This kukui grove grows on this
island of Maui, at Makawao. It
was famous because the chiefs
went there in the olden times,
and perhaps even to this day; it
was noted as a place often
visited by strangers. It was also
the place where were procured
the kukui nuts for the chiefs, for
the kernel of its nuts was
fragrant and good to the taste.
This is all that I have learned.
John Moo.
where the kukui is
obtained and its uses.
Where it is obtained: The kukui
is a large tree and is good to
look upon; it is obtained from its
fruit. When the fruit of the kukui
dries and falls off, then some of
[676]them will grow into a distinct
kukui tree; that is where the
kukui tree which we know now
comes from. But the bark of this
no ka ulu kukui o
lilikoi.
O keia ulu kukui aia no ia ma
Maui nei kahi i ulu ai, aia nae ma
Makawao. O ka mea i kaulana ai
o keia ulu kukui, no ka hele mau
o na ’lii ilaila i ka manawa kahiko
a hiki paha i keia manawa, he
wahi makaikai nui ia e na
malihini. O kekahi, kahi no ia e
kii ia ai o na hua kukui ai na na
alii, nokamea, o ko laila kukui he
ala ame ka ono. O ia iho la na
mea i loaa ia’u.
John Moo.
kahi i loaa mai ai ke
kukui ame na hana.
Kahi i loaa mai ai: O ke kukui, he
laau nui no keia a maikai no hoi
ke nana aku, ua loaa mai keia
laau mai loko mai no o kona
hua, aia i ka wa e maloo ai o ka
[677]hua o ke kukui, a helelei mai
luna aku ona, alaila, ulu mai ana
no kekahi hua ona a lilo i kukui
okoa; a oia kahi i loaa mai ai ke
tree is used for dyeing nets,
printing kapa, and blackening
canoes; [but in the latter case] it
is mixed with the ashes of sugar-
cane leaves; the leaves were
burnt to produce the ashes.
Its flower is used for medicine for
certain ailments such as
stomachache, weakness or
ulcers of the mouth. Those kinds
of diseases can be cured by that
medicine.
The use of its nut: Its nut was
strung into candles; that is, when
the kukui nut is dried a person
goes for it and gathers plenty,
then he returns to the house,
cooks them and when done
cracks them; then string them on
a coconut stem, and when that is
done it becomes the kukui
candle with which to look at each
other, but that is a new name;
the old name was kali kukui. 267
Here is another thing: The nut of
the kukui is also used in place of
fish; it is cooked and when it is
done that is the time to eat it. It is
then called inamona, because it
was sweet to the taste when
kukui a kakou e ike nei, aka, aia
ma ka ili o keia laau ua hana ia i
mea hooluu upena, a i mea
hooluu kapa no kekahi, a i mea
paele waa kekahi, he awili ia nae
me ka lau ko, i puhi ia i ke ahi, a
loaa ka nanahu.
Pela no hoi kona pua, ua hana ia
i laau no kekahi mau mai, oia hoi
ke nahu, paaoao, a me ka e’a, a
ua ola no hoi ia ano mai i keia
laau.
Na hana a kona hua: Aia ma
kona hua ua hana ia i mea
ihoiho kukui, oia hoi, i ka wa e
maloo ai ka hua o ke kukui, kii
aku ke kanaka, ohi a nui, alaila,
hoi mai a hiki i ka hale, kalua i ka
imu a moa, kike aku a pau,
alaila, kui aku me ka niau a paa,
a o ia iho la ka ihoiho kui i imihia,
he inoa hou nae ia, he kali kukui
no ka inoa kahiko.
Eia kekahi; o ka hua no o ua
kukui nei, oia iho la no ka i-a, aia
nae i ka wa e pulehu ia ai a moa,
a oia iho la ka wa e ai ia ai, a ua
kapa ia kona inoa he inamona,
eaten. Still another thing: The
nut is used in fishing for uhu or in
spying for squid; if it were not for
the kukui, these kinds of fishing
could not be carried on; for the
oil of the kukui is the thing which
enables one to see the dark
places of the ocean. That is one
of its uses.
Here is still another use of the
kukui fruit: It is made into oil. It is
first gathered, and when there is
plenty it is cooked in the imu;
when cooked it is cracked and
the shell separated from the
kernel. The kernel is made into
oil by pounding it on a board until
it is pulverized; then a large
smooth ala 268 stone is rolled on
this pulverized kukui meat. The
juice is then run into a container
through a strainer that would
keep out the dregs. That is one
use of the fruit of the kukui—for
oil; but perhaps there are more
uses of the fruit of the kukui, but
these are what I have seen
being done with my own eyes,
and that is why I have brought
no kona momona a ono ka ke ai
aku.
Eia no kekahi; he mea lawaia
kaka uhu, a akilo hee ia no hoi
ka hua o ke kukui, i na aole ka
hua o ke kukui, aole paha e
pono keia mau lawaia ana, ke
ole ka hua kukui, nana e
hoomoakaka aku i na wahi
pouliuli o ka moana, oia iho la
kekahi hana.
Eia hou no kekahi hana a ka hua
kukui, ua hana ia no o ua hua
nei i aila kui; ma ka hoiliili ana a
nui, alaila, kalua i ka imu a moa,
kike aku a nahaha, ka iwi
owaho, o ka io oloko oia ka mea
e hana ai i aila ma ke ku’i ana
iluna o ka papa a wali, olokaa
aku oe me kekahi pohaku nui aia
nemonemo, maluna o ke kukui i
ku’i ia a wali; alaila, o ke kahe
aku la no ia o ka wai o ka kukui
iloko o kekahi po’i a’u i hana ai
me ke kanana, i mea e komo ole
ai ke oka iloko, o ia iho la kekahi
hana i ka hua kukui i aila, aka,
he nui aku no paha na hana o ka
hua o ke kukui, o ka’u mau mea
nae keia i ike maka i ka hana ia,
a oia ka’u mea i lawe mai ai i
these things for your
enlightenment, my friends.
Timothy Lililea.
AN ACCOUNT OF THE
BREADFRUIT.
There are two places where
breadfruit is to be found. 1. At
Kaawaloa, Kona, Hawaii. Man
was the origin of the breadfruit of
that place. Before his death he
had said to his children: “If I die,
both of you watch the tree that
may grow at the door of our
house; its fruit shall be your food;
the hands and hairs are the roots
of that breadfruit tree, the legs
are its branches, the testicle is
the fruit thereon.” At that time
that was the food that saved this
whole family. At the time the forty
thousand gods and the four
hundred thousand gods saw the
fruit of this breadfruit tree, they
went and plucked it and tried to
keia mau mea, a hoikeike aku
iwaena o oukou e o’u mau hoa.
Timothy Lililea.
MOOLELO NO KA ULU.
Elua wahi i loaa ai ka Ulu. 1. Ma
Kaawaloa, Kona, Hawaii. He
kanaka ke kumu o ko laila ulu.
Ma ka make ana ona, ua olelo
mua nae kela i kana mau keiki:
“Ina wau e make, e nana olua i
ka laau e ulu ae ana ma ka puka
o ka hale o kakou; o ka hua ona,
oia ka olua ai; o na lima a me na
lauoho, oia ke a-a o lalo o ua ulu
nei, o na wawae oia na lala, o ka
opea, oia ka hua o luna o ua ulu
nei.” la wa, oia ka ai i ola ai keia
ohana a pau, a hiki i ka wa a kini
o ke akua, a me ka lehu o ke
akua ike ana no ka hua o keia
ulu, kii lakou e hoao e ai maka,
aole ono ke ai, hoao lakou e
pulehu ike i ka ono, olelo aku
eat it green, but it was not
palatable; they then tried cooking
it on hot coals and found it
relishable. They spoke to Kane
and Kanaloa 269 of the sweetness
of this fruit; to which they replied
that the fruit was no other than
the testes of a certain man who
is now dead. At this they vomited
until they were exhausted;
[678]they started to vomit in Kona
and continued through the
mountains till they reached
Waipio. That is why the
breadfruit trees became so
plentiful, at that time, because
the gods vomited on their way
through the mountains, hence its
wide spread.
2. At Puuloa, Oahu. Its breadfruit
plant came from
Kanehunamoku, 270 brought by
two men of Puuloa who were out
fishing and were blown off by a
heavy wind and rain storm and
landed at the uninhabited land,
save gods only. Therefore by
them it was introduced at Puuloa
and planted in a large excavation
where it grew and bore fruit,
which they ate. Haumea and
others afterwards knew of this
lakou ia Kane ma laua o
Kanaloa i ka ono o keia hua,
olelo mai laua: “Aole na he hua
e, he opea na no kekahi kanaka
i make.” Ia wa luai lakou [679]a
pau ke aho, mai Kona ka luai
hele ana ma kuahiwi a hiki i
Waipio. Oia ke kumu i laha ai ko
laila ulu i keia wa, no ka luai hele
ana o na akua ma ke kuahiwi a
laha loa.
2. Ma Puuloa i Oahu. Ko laila ulu
no Kanehunamoku mai, na
kekahi mau kanaka o Puuloa i
hele i ka lawaia a puhia e ka ino
nui, makani a me ka ua, a pae i
keia aina kanaka ole, he akua
wale no; nolaila mai ka laua lawe
ana mai i keia ulu a hiki i Puuloa,
kanu a ulu i kekahi lua nui a hua,
ai keia mau kanaka; mahope ike
mai o Haumea ma i keia mea o
ka ulu i lawe malu ia mai e keia
mau kanaka, kii mai oia a ike,
breadfruit tree having been
brought away secretly by these
men, so she came to see it
herself and made a visit to these
islands, but this variety of tree
was not found. That is the
reason she scattered the
breadfruit in all lands; hence its
wide distribution.
This land of Kanehunamoku is in
Kahiki, a land not found by
explorers who are endeavoring
to discover, because this is a
mythical land; if this land is seen
by man it is then submerged in
the ocean, it can never be found,
and so continues on. The good
things of that land are many; the
living-water of Kane and Kanaloa
is found there; those who have
died and their bodies turned into
ashes can be brought back to life
by that water.
Its sap: The sap was very
valuable in the olden time for the
snaring of birds; it was
considered superior for such use
by those persons who snared
birds in all the islands. The
island of Hawaii was the most
prominent in this method of bird
hele oia e nana i keia mau pae
moku, aole i ike ia keia ano laau.
Nolaila, o ka mea ia ona i hoolei
hele ai i na aina a pau i ka ulu a
laha loa. O keia aina o
Kanehunamoku aia i Kahiki, he
aina i loaa ole i ka poe imi aina e
hele mai nei e imi, no ka mea,
he aina akua keia. Ina ike ia e
kanaka emi i ka moana aole
loaa, a pela wale aku. He nui na
mea maikai o kela aina, aia ilaila
ka wai ola a Kane ma laua me
Kanaloa. O ka poe make a lehu
ke kino ola i kela waiola.
No Ke Kepau. He mea waiwai
loa ia i ka wa kahiko no ke kapili
manu ana. O ka oi aku ia o ka
mea hana nui ia e ka poe kia
manu o na aina a pau loa. O
Hawaii nae ka oi o ka aina kapili
manu mau. O ka manu e kapili ai
o ka oo hulu pala o ka uka, o