Maui story of Eleio, the kahu of Kakaalaneo, the alii, by W. N. Pualewa, 1863.

THE STORY

—OF—

ELEIO.

SECTION 1.

WE PERHAPS SHOULD SPEAK here of Eleio, the caretaker of Kakaalaneo, an Alii of Maui, and thereafter, let’s speak of Kaululaau, the actual child of Kakaalaneo and a chiefess of Hawaii, Kelekeleiokaula, the daughter of Kaleihaohia, a chief of Hawaii.

It is said that Eleio was a kahu of Kakaalaneo, an Alii of Maui, and it is thought that Kakaalaneo was the fifth generation of Maui Chiefs. If their genealogy was laid out properly from Kumuhonua to Kakaalaneo, then it would actually come to five generations.

But in speaking about Eleio, we must speak about him.

Eleio was a fast runner, and because of Eleio’s speed, Kakaalaneo chose Eleio to fulfill his needs in very far places.

This is how we will see how fast Eleio was.

When the Steward of Kakaalaneo was preparing the poi and the ti-leaf wrapped fish of the Alii, at that time, the Alii sent Eleio to go get awa for Him; and the feast of the Alii would begin with the arrival of the awa fetched by Eleio.

But the location of the awa that Eleio was to fetch for the Alii was at a place very far, and that place was in the Koolau side of Maui, at a place named Waiohue.

 If Eleio went to get the awa at Waiohule when the ti-leaf wrapped fish was not cooked, he would return before the meal of the Alii began. This is something Eleio did all the time, fetching the awa for the Chief; the place the Chief lived was mauka of Kekaa, that hill standing at Kaanapali, makai side of Kealakikeekee a Maui.

[This is the beginning of the story of Eleio, it begins in the Kuokoa from 9/5/1863, and concludes on 11/21/1863. This story was written down by W. N. Pualewa (who seems to have died at Kalawao on 12/26/1873).

The closing by Pualewa of his telling of the story is interesting:

And there is this, at this point, we will end our Story of Eleio and Kaululaau; because, we have come to the place where there is great entanglements, and not because the Story is completed, but because of the complexity of putting into order, for there are five sections left of this Moolelo, and within those five parts, divided are the branches of the alii, the genealogy of the kahuna, and the ancestors of the kanaka, and because of this difficulty, I am ending Kaululaau at this Section, and it is for someone that is versed in the Moolelo who should fill this empty space of the paper. With thanks. W. N. Pualewa.]

(Kuokoa, 9/5/1863, p. 1)

KA MOOLELO O ELEIO.

Ka Nupepa Kuokoa, Buke II, Helu 36, Aoao 1. Sepatemaba 5, 1863.

Hawaii at the Great London Exposition, 1862.

The Sandwich Islands.—During the last few days a stall has been fitted up near the department of the Ionian Islands which represents the latest and most distant echo in response to the invitation given to all nations and peoples to exhibit their natural and artificial products under the domes of South Kensington. The Hawaiian, or, as they are better known, the Sandwich Islands, were unrepresented in 1851, owing to the collection made there not reaching England till the Exhibition had finally closed, the voyage by a sailing vessel occupying five or six months. This year a similar fate threatened this remote group in the Pacific, and it seemed likely that the name of Hawaii would only be known in connexion with the International Exhibition of 1862 by a pair of silk banners in the nave, and a foreign commissioner with nothing to do. Continue reading

Another stone kanoa, 1900.

AN AMAZING AWA BOWL.

Brought over by Jim Davis, the supercargo [kupakako] of the steamer Upolu, was a stone awa bowl that has a god image [kii akua] on its side. It is estimated to be 150 years old. This kanoa was found in the earth of Halikiki, Kona, Hawaii, a few feet underground. It was found when the land was being worked to plant coffee, and some people said there was a house foundation there in the olden days. There are many who say that a kanoa carved out of stone is very rare, and that most seen to this day are made from wood. This kanoa will be taken to the Bishop Museum after the one who it belongs to gives his consent.

[There was also this story on a stone kanoa at the Museum. And this did not i hear make its way to the Bishop Museum…]

(Aloha Aina, 6/9/1900, p. 6)

HE KANOA AWA KUPANAHA

Ke Aloha Aina, Buke VI, Helu 23, Aoao 6. Iune 9, 1900.

Wind and Rain and Lighting, oh my, 1863.

Wind and Rain.

O Kuokoa Newspaper: Aloha oe:

On the 13th of Dec. and that night, a very strong wind appeared, along with rain, here in the town of Lahaina. When it came, we were sleeping in our beds, and I was startled by the great roaring of the wind shaking up the whole house. I heard the voice of my sister call out, “It’s a huge wind! It’s a huge wind!!” The buffeting winds passed and following it came heavy showers and Lightning flashing in the west.

The strong winds which appeared here in Lahaina blew against the houses but did not blow any of them down. There were however three ships in the harbor of Lahaina that night: the double-masted Emma Rooke; the Molokai, the double-masted ship of Kamaipelekane; and the Luiki, a single-masted ship. The double-masted Molokai was the ship that was dragged ashore at Puupiha and which broke up into pieces. The wind did not blow very long that night and it abated as night became day.  In the morning, I sailed aboard the single-masted ship to go sell awa; the strong winds reappeared and the anchor of the ship was pulled up. The captain made quick to sail. The double-masted Emma Rooke remained, but because of the terribly strong winds, it weighed anchor and made quick to lie off outside. Aloha by-and-by.

D. W. Kalaeloa.

Lahaina, December 17, 1863.

(Kuokoa, 12/26/1863, p. 3)

Makani ame ka Ua.

Ka Nupepa Kuokoa, Buke II, Helu 52, Aoao 3. Dekemaba 26, 1863.

More on E. K. Rose, Prince Lei Lani, 1924.

This is a picture showing Edwin K. Rose known by the name “Prince Lei Lani,” who was made a high chief of the Samoans, before he left Hawaii nei with twenty Samoans for America on a singing and Samoan dancing tour. In the scene on the top picture seen is E. K. Rose holding a war club; and below is a scene showing the preparation of kava before it being drunk.

(Kuokoa, 7/24/1924, p. 2)

He kii keia e hoikeike ana ia Edwin K. Rose...

Ka Nupepa Kuokoa, Buke LXIII, Helu 30, Aoao 2. Iulai 24, 1924.

Makalei Cave, North Kona, Hawaii, 1924.

ENJOYMENT OF TIME

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)

NA HOONANEA O KA MANAWA

Ka Hoku o Hawaii, Buke XVIII, Helu 1, Aoao 4. Mei 29, 1924.

Awa for sale! 1917.

INTOXICATING AWA OF

Puna

Available for Purchase when you go
to the Shop of
ABRAHAM FERNANDEZ
Number 44———50
Corner of Smith Street
and King.

[Awa appears in the Hawaiian-Language Newspapers from early on, presented both negatively and positively. I will put up more on this topic as time goes on…]

(Puuhonua o na Hawaii, 1/26/1917, p. 4)

AWA ONA O Puna

Ka Puuhonua o na Hawaii, Buke IV, Helu 4, Aoao 4. Ianuari 26, 1917.