THE QUEENS OF THE ISLANDS FROM THE LEFT—MISS MUNDON OF OAHU; MRS. MORTON OF MAUI; MISS WILHELMINA OF HAWAII; MISS MAHOE OF MOLOKAI; AND MISS SILVA OF KAUAI.
KAMEHAMEHA AND HIS KAUKAUALII AND THE IDOL GOD [AKUA KII].
[Yes, this was all done on George Washington's birthday: the pāʻū riding and the reenactment of Kamehameha's landing at Waikiki.]
(Kuokoa, 2/28/1913, p. 1)
Ka Nupepa Kuokoa, Buke LI, Helu 9, Aoao 1. Feberuari 28, 1913.
Some people of Hawaii of these new generations have committed to memory the arrival of Kamehameha the Great to Oahu and his landing in Waikiki, without however having witnessed it; today, at ten in the morning, it will be seen in Waikiki a scene very similar to that arrival of the war canoes of Kamehameha with the greatly distinguished King Kamehameha the Great sitting aboard his double-hulled canoes [waa kaulua] along with his war leaders, the chiefs, and warriors supplied with war implements of all sorts; King Kamehameha is adorned with a feather helmet [mahiole] and feather cloak [ahuula] along with a barbed spear [ihe laumeki] in his hand.
This is the first show of this type done here on Oahu; there was not one from the beginning; therefore, it is something new worth going to. The preparations for and supervising of this great work is under John Wise, one of the people of this time that has memorized the history of Hawaii and the way of life of the people of old.
From amongst the waa that are being brought to show this day, is one of the huge, old waa; it is said that it belonged to Kamehameha the Great and is being brought from Kailua, Hawaii, from the estate of Prince Kalanianaole. It is said that this a huge and deep canoe, and the depth reaches the waste, and it is something new to see a huge waa of the old times being used these days.
(Kuokoa, 2/21/1913, p. 5)
Ka Nupepa Kuokoa, Buke L, Helu 8, Aoao 5. Feberuari 21, 1913.
CHAPTER I.
HIS FIRST DAY AT SCHOOL.
One fine day, when the hills and vales were covered with the light of the morning, this little child came out of a log cabin. Log cabins were the houses of the poor country people of this area, and this is how they are built….
[This is the opening of one of several biographies of Abraham Lincoln published throughout the years in the Hawaiian-Language Newspapers. This particular one runs in the Kuokoa from 7/27/1906 to 1/18/1907. Linekona was followed closely through life and death and beyond in the Hawaiian-Language Newspapers. Perhaps of any president of the United States, he is the one most written about and most respected for his stance and for the actions he took to promote these beliefs.
There is an article announcing the beginning of this story appearing in the previous issue of the Kuokoa, 7/20/1906, p. 4: "PERESIDENA LINEKONA, KE KEIKI KUAAINA".]
(Kuokoa, 7/27/1906, p. 6)
Ka Nupepa Kuokoa, Buke XLV, Helu 30, Aoao 6. Iulai 27, 1906.
Twenty years or more has past since I first saw exhibits of the antiquities of Hawaii nei and the tiny islands of Polynesia that are stored in that building, and it is of great value to those who wish to see, and it is true, there are more things stored there from when I first saw it; and there were things which shocked me while other things made me sad.
When I arrived at the museum, it was already filled with foreigners and locals going upstairs and downstairs, and soldiers were the majority, from the military ships docked those days; officers as well as enlisted men returning and going back to the battlefield, they were awestruck; and being that there was only three hours allowed for going around, and while I looked, peeped, and peered here and there, I looked at my watch and more than an hour had past, and here I was on the first floor with so much more of the building to see; therefore, I tried to quicken my pace so that I see things; but if you intended to see everything, you would not be able to do that walking around the whole day because there are so many things that catch your attention and you’d spend some minutes looking at them; and because I wanted to read the explanations and all of the stories, minutes were spent there.
There were all types of fish, birds, and fruits, war implements of all sorts of that time, and they were amazing to see; plus the animals of the land and the sea, it was as if they were living.
On the second floor were the thrones of the beloved monarchs of Hawaii nei who passed, and it was painful in my gut to see this touching sight; and their portraits hung all about, looked as if they were watching you; yes, aloha, aloha for the chiefs of the land.
The time was going quickly, and I was intent on seeing everything, and yet the time was short.
With every step on the third floor, everything was fascinating to see, and looking blow, the winding stairs were just so beautiful and everything was kept so nicely. But amongst everything I saw, there were but two most important things: the first being the thrones and all of their belongings, and the second was a huge stone which weighed more or less a ton; when I entered and met the greeter, I was given a piece of tin stamped with a number, and was asked to leave my hat and coat, and then I stood at the base of the stairs thinking where should I go first; that is when I entered the room on the mauka side of the building, greatly delighted by everything until I reached the place where the great stone stood, and I was astonished at the look and appearance of this stone; as if it was something I saw before, but when; that is what I thought to myself; and because I was very unclear about it, I looked here and there and I saw a haole sitting at a desk reading a book; I gave my aloha and he looked at me and asked if there was something he could do for me; I said yes, if he could explain to me the story of the stone.
“Yes,” he said, “that stone is the grinding stone of the Hawaiians in the old days; it was upon that stone that adzes were sharpened, and that is the reason for that smooth indentation on the top.”
While I was listening to the explanation of that fine friend, my eyes were set directly upon that stone, and that is when I saw the description printed below it; I immediately left him and I went to read, and I was shocked and for several minutes I stood there, astounded that I met up again with this rock after a span of 55 years gone by.
That label explained that this rock was sent from Kilauea, Kauai, when George R. Ewart was boss of the Kilauea sugar plantation, in 1897, and then I went and joined my friend, and told him the truth about that stone, and its name, and its function; it wasn’t a grindstone like what he believed; and as he heard my story he began to write.
Therefore my news loving friends, so that your confusion over this stone is put to an end, and for when you go to visit this building, you won’t fail to meet up with this rock, and you will have an understanding through this story I am revealing:
The name of this stone is Kanoa, and this was a awa bowl [Kanoa awa] for the alii of that time, and this is the reason why that depression was made right on the top, and there is a place between Kilauea and Pilaa called Kanoa until this day, named for this stone; and from this spot, the sto0ne was taken away by the boss George R. Ewart when he was the head of that sugar plantation, and this place became the graveyard for the Portuguese, and a Catholic Church [Saint Sylvester Church] stands there until today near the government road.
It was 55 years ago that I first set my eyes on this stone, during those days when the land was forested, and beneath a pandanus tree was where this stone was placed; its height from the ground was perhaps a foot or so, and this Kanoa awa was crafted with great skill and at its side was the cup [apu], which was a smaller stone fashioned like an awa cup.
From what my kupuna told me, this Kanoa belonged to some chiefs and where the Kanoa was left was where a great house one stood, which was a place where the alii of the old times would enjoy themselves. And I was also informed of the alii to whom belonged the Kanoa; Kamoku was the man, and this is a hill that stands to this day in the middle of a field, and should a malihini go and see that Catholic church mentioned earlier, that place is Kanoa, and if you turn to look inland, about two miles away a hill stands like a heap of lava, and below all around it grow all sorts of plants, and from the middle until the top is pilipiliula grass, and today on its peak is a grove of tall pine trees planted after the owner of this land, Mr. C. Bertelman, died and his body was brought and buried some years ago; as for the chiefly woman, she was Kahili, and this is a land immediately seaward of this place, with a huge estuary where fishes of all types swim today.
Should the alii want to have fun, the chiefess went up with poi and fish, and Kamoku went down with the intoxicating awa of the uplands of Kahua-a, bundles of oopu fish, mokihana lei of Kahihikolo, dark shrimps [opae kuauli] of Kaluaokalani, and it was in this house that they would enjoy themselves with their people; that is the whole story dealing with this stone, a awa bowl for the chiefs.
If Mr. George R. Ewart had known of yet another stone that is in Kilauea in Kalihiwai, which rings like a bell, and it is rounded flat, and its sound can be heard for a mile or more if it is struck with a hammer or a rock in other times, and it was something played with by school children; then it would have probably been taken by Mr. Ewart to the museum to be viewed.
I give my appreciation to him being that in that year that this stone was sent, I was working at that sugar plantation, but I had no prior knowledge of this until I saw it once again in this museum.
With the Editor and the metal type setting boys go my valediction.
Me ka mahalo,
Charles K. Nawaiula.
Honolulu, Dec. 2, 1919.
(Kuokoa, 12/12/1919, p. 3)
Ka Nupepa Kuokoa, Buke LVII, Helu 50, Aoao 3. Dekemaba 12, 1919.The
On the 11th of this month, on the day of Ka Na’i Aupuni [Kamehameha Day], a number of native youths established a secret society called “Kamehameha Order”. There are many respected Hawaiians who joined this association, and Prince Kalanianaole is the head of this group.
It is stated that this association will be spread across this Archipelago, and native Hawaiians will be allowed to join, should they be fitting.
One of their major functions will be trying to search out and to care for things from times of old, and the designating of the storied places [wahi pana] all over these islands.
Currently, there is a Historical Society [Ahahui Moolelo o ke Au Kahiko]¹, and they have a lot, but the oiwi Hawaii themselves must do something so that the famed ones of times past will live on, and also to foster things that will let the name of Hawaii live on in perpetuity.
¹The roster of active members of the Hawaiian Historical Society of 1903 read:
“Ables, L. C.; Achi, W. C.; Alexander, S. T.; Alexander, W. D.; Allen, S. C.; Allen, W. F.; Baldwin, H. P.; Banning, B. R.; Beckwith, Rev. E. G.; Beckwith, Miss Martha; Bertram, Bro. G.; Bishop, Rev. S. E.; Bolte, C.; Bowen, W. A.; Boyd, J. H.; Brown, Cecil; Brown, C. A.; Bryan, Wm. A.; Carter, A. W.; Carter, G. R.; Carter, Mrs. H. A. P.; Carter, J. O.; Cartwright, Bruce; Castle, G. P.; Castle, J. B.; Castle, W. R.; Catton, R.; Cooke, A. F.; Cooke, C. M.; Cooke, Jos. P.; Cunha, E. S.; Damon, F. W.; Damon, S. M.; Day, Dr. F. R.; Dayton, D.; Desha, G. L.; Dickey, C. H.; Dickey, L. A.; Dillingham, B. F.; *Dimond, W. W.; Dole, E. P.; Dole, Hon. S. B.; Dowsett, J. M.; Emerson, J. S.; Emerson, Mrs. J. S.; Emerson, Dr. N. B.; Emerson, Rev. O. P.; Emmeluth, J.; Fisher, J. H.; Frear, Hon. W. F.; Giffard, W. M.; Goodale, W. W.; Graham, W. M.; Haalelea, Mrs. A. A.; Hackfeld, J. F.; Hall, W. W.; Hartwell, A. S.; Hatch, F. M.; Henriques, E.; Herrick, C. F.; Hobron, T. W.; Ho Fon; Humphreys, A. S.; Hustace, C.; Irwin, W. G.; Jones, P. C.; Judd, Albert F.; Lewers, Robert; Logan, D.; Lowrey, F. J.; Lucas, George; Lyle, James; Lyons, C. J.; Mclanahan, E. B.; McGonagle, Chas.; McIntyre, H. E.; Mackintosh, Rev. A.; Magoon, J. A.; May, Thos.; Mott-Smith, E. A.; Nakuina, M. K.; Nolte, H. J.; Parke, W. C.; Peacock, W. C.; Pearson, Arthur W.; Pond, Percy M.; Potter, Geo. C.; Rhodes, C. L.; Robinson, M. P.; Rodgers, Dr. C. T.; *Ropert, Rev. F. G., Bishop of Panopolis; Rowell, W. E.; Schaefer, F. A.; Schmidt, H. W.; Searle, J. C.; Sedgwick, T. F.; Smith, G. W.; Smith, Henry; Smith, Walter G.; Smith, W. O.; Stokes, John; Swanzy, F. M.; Timmons, L. D.; Towse, Ed.; Thrum, T. G.; Thurston, L. A.; von Holt, H.; Walker, T. R.; Wall, W. E.; Waterhouse, H.; Weaver, P. L.; Westervelt, Rev. W. D.; Whiting, W. A.; Whitney, Dr. J. M.; Wichman, H. F.; Wilcox, A. S.; Wilcox, C.; Wilcox, G. N.; Williams, H. H.; Wilson, W. F.; Wodehouse, E. H.; Wood, Dr. C. B.; Wood, Edgar; Wundenberg, F.
*Deceased.
(Kuokoa, 6/26/1903, p. 1)
Ka Nupepa Kuokoa, Buke XLI, Helu 26, Aoao 1. Iune 26, 1903.
Alika was a man and Hina was his wahine, and their occupation was farming. Before they would begin farming, they would vow that should their crops mature, they would consume it along with Pele, the god. But when the crops reached maturity, the two of them didn’t carry out their promise, and the day that they ate of their crops, that was when they soon died.
This is how it happened: Hina urged Alika to eat sweet potato, and so Alika went to dig up some, and after finding some, he baked it in the umu¹ until done and then they ate it all; then the forest began to speak as if it were a man, echoing all about them. During which time, the man soon thought of their vow. Alika said to Hina, “We will die because of you,” and before he was done speaking, lava soon flamed forth and they perished.
And it is for this man that this land is called by that name until this day; if you look at the aftermath of the lava, in this area, the burnt homes of Kaupo stand jagged because of the spreading flames²; the land is horrid in appearance in every way; but the kamaaina love it here, and it is only the malihini who disparage it.
Pohakuekaha was the aikane of Alika and Ko-aka; Kiapea was the woman of all of them; they died and their bodies transformed into rocks; Pohakuekaha is a stone that is visited often by malihini who are in the area.
The amazing thing about this rock is that if the visitor climbs atop of the rock and throws pebbles into the sea, the sea will turn rough, but not in any other area, just right there.
As for Ko-aka, if the sea is calm right above it, during low tide, this is a sign that will be rough seas; this rock is now located in down in the deep, while Pohakuekaha is on the sand.
These things above deal with the story of this land as was heard by Kahinalua, the kamaaina of this place.
Yours truly,
M. K. KIAMOKU
Alika, S. Kona, Hawaii.
¹Umu is another word for imu, the underground oven (as in the name, Kaumualii).
²I am not sure if this is a reference to the actual place called Kaupo in South Kona, or to the famous saying “Kū ke ʻā i ka hale o Kaupō” from the story of Pāmano…
(Kuokoa, 8/7/1886, p. 3)
Ka Nupepa Kuokoa, Buke XXV, Helu 32, Aoao 3. Augate 7, 1886.
AND THE
In times long ago, there lived in Kapalilua, South Kona, Hawaii, four old men; two of them were farmers and the other two were fishermen; the farmers would always supply the fishermen with their vegetable foods, and so too the fishermen would provide for the farmers, and so they shared for a long time.
One day when the fishermen were returning and almost ready to land, they saw the farmers coming down to the plains with a basket of sweet potato; one fisherman said to the other, there are those farmers who gorge on fish. It would be good if we acted cunningly to those old farmers so that those old men don’t get our fish.
So let’s hide the fish under the fish trap [ie] and place the leftover bait [poo maunu] on top, and when they approach the canoe, we’ll say, “O Farmers, we’ve got a problem, we’ve no fish, only the leftover bait;” the two fishermen decided to carry out this treacherous idea.
When they got to the beach, there stood the elderly farmers. The fishermen said in a smooth [nalali ?] voice, “O Farmers, we’ve got a problem, there’s no fish on this canoe, we’ve just turned back for today, with just the leftover bait for this day;” the fishermen opened the cover of the trap [hinai] and said to the farmers, “this is the remaining bait, and so it that,” and so forth, and the farmers were left disappointed.
It was a rule for fishermen not to give away the leftover bait to others; it was something that the fishermen ate. And so that day, the farmers went without fish and ate only some taro [kuala] without any fish, while the fishermen had their vegetable food and fish as they laughed; so it went the next day; the farmers were left without fish because of the actions of the fishermen.
On another day, while the farmers were headed up to their fields, they arrived at a resting point where they took a break, and one said to the other, “Hey, listen to this, we are being troubled by the fishermen.” “Yes, the fishermen are troublesome.”
“Today, let us act wisely; let’s go upland for sweet potato for us to eat, and when we descend, let’s stick in the vines growing from broken pieces of sweet potato [ohulu] and when we get to the shore, and the fishermen return, let’s say, ‘You fishermen have a problem; we only have broken bits of potato [ku-oo] to eat;’ then they’ll eat their fish without vegetable, and we’ll have our vegetable without fish; we will not die, it is they that will die.”
The two of them went into the uplands and got their food, and commenced breaking and crumbling up the uala; they then walked down and when they came to the harbor where the fishermen came ashore, they landed and said, “You two are in a bind again, O Farmers; we only have leftover bait.” The Farmers replied, “Yeah, should you two fishermen have nothing, that is a problem for us, and we have nothing.”
Then, the old farmers said, “That goes for us as well, we kept searching our patch, and there was no whole potatoes, just pieces. So you fishermen are in trouble, there are only pieces;” showing them, “Look, these are only pieces, those are pieces,” and so forth.
So the fishermen went home and ate their fish without vegetable, and the farmers ate their vegetable without fish, but the farmers were satisfied.
That night, the fishermen went fishing for aweoweo, and while they fished, one said to the other, “We are being troubled by the farmers; it is certain that we cannot live if we just have fish to eat;” the other agreed, “Yes, those old men are so crafty, yes, they are so clever.”
“So the right thing for us to do is to fish, and when we’re done, we come back and kill those old men.”
The place these fishermen were talking was outside of Olelomoana, and while these old fishermen were talking, the plot of the fishermen was heard by the farmers in the upland. At that, the farmers crawled that night from Olelomoana until Kolo, and that is why those places are called Olelomoana [Ocean Talking] and Kolo [Crawl], being that there was talking at Olelomoana and there was crawling to Kolo.
Kapalilua was the only name before, but because of these old men, those places are named these names until this day, and the Honorable W. C. Achi is the owner of those amazing land sections [Ahupuaa]. And so it is said that the fishermen were troubled by the farmers because of the mischief they did to the other.
Kailua Baka Ona
(Lahui Hawaii, 9/16/1899, p. 2)
Ka Lahui Hawaii, Buke 1, Helu 34, Aoao 2. Sepatemaba 16, 1899.
DESCRIPTION OF MAKALEI
This is a cave to the south of the hill of Akahipuu, and it was there that a man named Ko’amokumoku-o-hueia [Ko'amokumokuoheeia] lived, who came from Koolau and settled here, living as a newcomer.
And he lived here with his family: his wife, whose name was Kahaluu; and their two daughters; and one young son named Makalei.
And it was for this boy that this cave is called the cave of Makalei until this day.
While this man was living here, he began to farm taro, sweet potato, banana, sugar cane, and awa; and it all appeared to be well watered.
The natives of the area came to him and said, “The problem with this land is the water; it is a land without water, and you have to get water from the cave, but the places to store water here are kapu and cannot be fetched from in secret; if you are caught, you will be killed by the one who the water belongs.
Ko’amokumoku-o-heeia heard this talk of the locals, and this caused him to contemplate about where he and his family could get their water; and therefore, he made a reservoir [pa-o wai ?] for himself, and when the rains returned, water would fill receptacles [haona] then be held in the reservoir.
While living there with the family, one day, the boy went to relieve himself at a ravine behind their house, and while he was throwing the old waste into a plain old hole, right then wind blew out from that hole, and Makalei examined it and saw this deep, dark hole.
This boy was however not frightened at all; he stood up and went to where his father was farming and said:
“I went over there to defecate, but this is the astonishing thing, there was a lot of wind coming from that pit, maybe it is a hole of winds.”
“Where?” the father asked. “Down there,” and the father went to see.
When Ko’amokumoku-o-heeia reached the area and cleared away the stones covering the hole, he saw that it was a deep cave and wind rose from it as if it came from the mountains.
He turned and said to the child, “We have our place to hold water for our life here in this land without water, and I will make a hole for us to defecate in.”
The mouth to the cave was finished off nicely and there they defecated; while one side of the opening was made so that a person could enter.
No kamaaina knew of this cave, and he did not tell his wife, and nor did he talk of it again to his son; he totally refused to speak of the things pertaining to this cave.
One day, he entered the cave and saw the great vastness, and that he could walk upright without his head touching the wall above, and there was a lot of water dripping down; he decided to make containers [waa] of ohia, and containers of wiliwili.
In the night he fetched wiliwili and carried it on his back inside the cave, and it was inside of the cave that he dug until he made the opening of the wiliwili water container; the ohia chosen was dug out by the farmer and he carried it on his back into the cave. The inside of the cave grew criss-crossed with water troughs of wiliwili and ohia; there was just so many of the water containers that continued to be fitted inside.
When the dry season of this land returned as always, he did nothing other than farm, and he had ample water and had no problems with it.
It was at night that he fetched water and filled containers and gourds [olo], until the reservoir was full, and this was their drinking water for the month, and so forth.
The locals were suspicious about where these people go their water from, being that they did not see the source of their water, and they spoke often about the water of these malihini.
This cave still remains, and the entrance is very small but made like the entrance to a house, but within is very spacious and the walls are very tall.
When Maguire lived at Huehue, a great water catchment was built inside of the cave and a pipe was laid from the catchment until his house because he wanted cold water like ice water; also, pipes were laid above the catchment so that more water would go into it.
The story of this boy, Makalei is a beautiful one, along with his father, and it is a very long story; and should the writer have time to write this touching entertainment, then Makalei will be seen, the one whose name this cave is named after, Makalei Cave.
Here we will list the famous storied places [wahi pana kaulana] of these ahupuaa, from the sea until the summit of the mountain of Hualalai. With their names that they were called by the people of old.
1. Kileo hill.
2. Kaaialalaua.
3. Kapuukao.
4. Pahulu.
5. Moanuiahea.
6. Puumamaki.
7. Puuiki.
8. Puukoa.
9. Kaiwopele [Kaiwiopele].
10. Puuuhinuhinu.
11. Kahuaiki.
12. Kamawae.
13. Hikuhia, in the uplands of Napua.
14. Uau pooole [Uaupooole].
15. Na hale o Kaua [Nahaleokaua].
16. Kipuka o Oweowe.
17. Pualala.
18. Kawahapele.
19. Keoneeli.
20. Hinakapoula.
21. Kalulu.
22. Na puu Mahoe [Napuumahoe].
23. Kumu mamane [Kumumamane].
24. Kaluamakani.
25. Pohokinikini.
26. Hopuhopu.
27. Kipahee.
28. Hanakaumalu.
29. Kapuu o Honuaula [Honuaula Hill].
30. Ka puu o Hainoa [Hainoa Hill].
31. The summit of Hualalai and the pit of Milu.
32. Kipahee.
33. Makanikiu, Hill.
The pit of Milu [lua o Milu] spoken of is the pit which Hikuikanahele went to fetch Kawelu under the [Nuu ?] of Milu, the chief of the dark night; this is the round pit atop the summit of Hualalai which still remains to this day; it is a very deep hole and if you drop a rock down the pit, you will not hear the rattling of the rock.
The width of the mouth of this pit is perhaps about 6 to 7 feet in my estimation as I am familiar with those regions.
The water of Kipahee is a pit which goes down and reaches a spring.
It is not rippling water from which to scoop water out of, but it is moss [limu] which you collect until the container is full and then return to the top.
Climbing back up is troublesome; should you try to go straight up thinking you will exit immediately, you won’t be able to because you will keep sliding back until you are sitting after exhaustion from sliding down. In order to return to the top with ease, you have to climb zigzag, turning to the right and then to the left, and that is how you climb back to the top easily.
(Not complete.)
[This article continues into the next issue (6/5/1924, p. 4) and is signed: "Ka Ohu Haaheo I na Kuahiwi Ekolu. Kona Hawaii, April 30 1924."]
(Hoku o Hawaii, 5/29/1924, p. 4)
Ka Hoku o Hawaii, Buke XVIII, Helu 1, Aoao 4. Mei 29, 1924.
The statements placed above are from a couple of men in the olden days of Hawaii nei, and this is the story:
There were two men, and one day, the two of them climbed up the mountain to cut house thatching [aho hale] which was a regular thing in those days of ours. They cut thatch until evening, and their work for the day was over, and they went to somewhere suitable and started a fire to warm themselves and prepared their meal for that night, and after they were done eating, they were about to sleep. One of them lay down with his head to the fire and his feet away, while the other slept with his feet toward the fire and his head away; and when the one who had his feet toward the fire noticed his friend with his head toward the fire, he spoke the words placed above, saying:
E, what say you my friend, LOSE YOUR HEAD, DIE; LOSE YOUR FEET, LIVE, so why don’t you move your head away from the fire and move your feet close to it; and when the one whose head was close to the fire heard this, he replied:
LOSE YOUR FEET, DIE, for if you lose your feet to the fire, then where are your feet to go back home with to see the faces of your wife and children; therefore, because of the different choices made by the two men, they stuck to their decisions and both fell asleep; in the middle of the night, the first man smelled the smell of burning hair, and thus being startled, he saw his friend whose head was on fire; at this, he got up and made ready to head back to the home of their families and as the first man neared their houses, he turned back and saw his companion running behind him with his head on fire, the first man knew that this was a spook [uhane lapu] and not a live person, and as this first one entered the house the spook passed by the house, going around with his head still on fire; the first man told their story from beginning to end, while telling those in his household that his friend died because of his stubbornness, for he warned him to move his head away from the fire and yet he did not listen [much less heed]. So pigheaded.
This story is perhaps similar to people of these times; they stick their heads [hou poo] into stubborn ideas that are caused by false pride [uilani kuhihewa] and the results of this mistaken pride is what we have seen above.
(Hoku o Hawaii, 7/25/1912, p. 3)
Ka Hoku o Hawaii, Buke 7, Helu 8, Aoao 3. Iulai 25, 1912.
Just as the previous “Tarzan of the Apes” advertisement said, Kuokoa was running a Tarzan story while the movie was playing! Tarzan stories were apparently very popular as they were translated in the papers for many, many years.
Kuokoa
“He Moolelo no Tazana, a i ole, Ka Hiena o na Ululaau Anoano o na Kapakai o Aferika” 11/30/1917–5/10/1918 (Tarzan of the Apes),
5/10/1918–11/8/1918 (Return of Tarzan)
11/8/1918–3/7/1919 (The Beasts of Tarzan)
Hoku o Hawaii
“He Moolelo no Tarzan me ka Liona Gula” 3/22/1923–9/11/1924 (Tarzan and the Golden Lion)
“He Moolelo no Tarzan: Ke Alii o na Mabu ao ka Mea Laka Ole” 9/18/1924–3/1/1927 (Tarzan the Untamed)
3/8/1927–6/18/1929 (Tarzan the Terrible)
6/25/1929–12/22/1931 (Return of Tarzan)
Ola o Hawaii
[Unfortunately, this publication is not online. I need to check for dates and title.]
