684 Pomander Collection of Hazvaiian Folk-lore. 



olonc), ie'u, owene, oopukai, ohe, uvvalehiia, uwia, uinauma, ulaula, uwa, hiapele, ha- 

 puupuu, liokeo, kaikea, kaieleele, kai-koi-o-E\va, kumu, laiiloa, lehua, lihilihi-keokeo, 

 loka, nianaulu, maunakea. nioi, makohi, mahaha, maniauwea, mokulehua, manini, naioea, 

 piko, piko-kea, poni. elepaio, apuwaipiialii, kalehua-ku-i-ka-wao, palili, pala, pipika, pala- 

 kca, ])ueo, palai'e, wa'e and wewehiwa. 



\Mien the taro-tops are set out and tlie patch is planted uniformly, the farmer 

 then waits awhile. As the weeds spring up the planter proceeds with weeding, that 

 method of cultivation being known as "hcau loi," burying the weeds under the surface. 

 When three open leaves are seen on the taro-tops the taro is on a fair way. The man 

 then plucks as many leaves as he can which he makes into a neat bundle, and lighting 

 a fire he roasts that bundle of luau," and when cooked separates the part that may be 

 burnt and throws it away. Uncovering the calabash he prays to the god thus: "Say, 

 Kane of the water of life, here is the luau, the first leaves of our food. Say, Kane, 

 return and eat; save me. thy ofifspring, your cultivator, to live to an old age in the ever- 

 lasting world; the life is from you, my god. Amen, it is done; it flies." When the 

 prayer is ended then eat of the food till satisfied. 



The farmer then waits for the taro to ripen; when it is matured he proceeds to 

 his taro i)atches and stands on the bank, calling to the god of husbandry, praying^" 

 thus; "O Kukeolowalu, the taro is luxuriant; like the banana stem are the stalks of 

 the taro; the leaves of our taro are as large as the bananas. Say, Kukeolowalu, when 

 man is among our taro he is lost from sight. Say, Kukeolowalu, my god to the ma- 

 turing of the taro. Say. Kukeolowalu. our foodstuff must be rooted. Say, Kukeolo- 

 walu, 1 carry the taro and the oha and the kaniaii; the mound remains as a means of 

 existence for the farmer, some taro tops for an empty patch. Say, Kukeolowalu, 

 bunch our foodstufif, carry it on the shoulder; light the oven for our foodstuff, bake 

 our food; when cooked, pound it till our poi is mixed. Say, Kukeolowalu. put it in the 

 calabash, mix our food till it is soft and smooth. Say. Kukeolowalu, split the wood, 

 light the oven, choke the pig. place it on the hot stones, remove its hair with the heat 

 of stones; take its insides out, bake our pig in the oven. I say, Kukeolowalu, when 

 the pig is cooked cut it until the platter is full; let the husband partake, the wife par- 

 take, the child partake of our pig and taro. I say. Kukeolowalu, ye small board, ye 

 large board, stir up your kapu; stir up your freedom; let earth proclaim it is free; the 

 kapu is done aw-ay; it is freed." After the conclusion of the prayer this and that per- 

 son are at liberty to go and get some taro. for it is freed, released. 



This concludes the methods and treatment concerning the cultivation of taro in 

 the olden time, both of dry-land and wet-land; there are perhaps other ways which 

 have esca])ed my mind touching this subject, though this may suffice. 



Now let us take the second subject given for our consideration, and that is : the 

 way of cultivating taro at the present time, both of the dry-land and that of the wet- 

 land methods. 



Regarding this subject, perhaps there is not a boy that is without observing 

 what his parents had done in both dry and wet-land cultivation. Therefore, let me re- 



°Thc young taro leaves, cooked, furnish excellent "This account shows the religious character of Ha- 



greens, resembling spinach. It is known as luau when waiians. 



cooked, not before. 



