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Moses Kuaea Nākuina: Hawaiian Novelist John Charlot THE PACIFIC INSTITUTE BRIGHAM YOUNG UNIVERSITY–HAWAI‘I LĀ‘ie, Hawai‘i

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Page 1: Moses Kuaea Nakuina: Hawaiian Novelistcharlot/BOOKS/CHE post/nakuina.pdf · Hawaiian Novelist John Charlot THe PaCifiC iNsTiTuTe BrigHaM YouNg uNiversiTY–Hawai‘i LĀ‘ie, Hawai‘i

Moses Kuaea Nākuina: Hawaiian Novelist

John Charlot

THe PaCifiC iNsTiTuTeBrigHaM YouNg uNiversiTY–Hawai‘i

LĀ‘ie, Hawai‘i

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Copyright © 2005 John Charlot All rights reserved

Manufactured in the United States of America

RESTRICTIONS ON USE OF MATERIALS

This publication and all material contained in it are copyrighted property and may not be copied, reproduced, republished, uploaded, repurposed, posted, transmitted, or distributed in any form or any means, except for your personal, noncommercial use only, provided that (1) you keep intact all copyright and other proprietary notices, and (2) you make no modifications to the materials.

ISBN-13: 978-0-939154-71-5 CD-ROMISBN-10: 0-939154-71-4 CD-ROM

Published by:The Pacific InstituteBYUH #197955–220 Kulanui StreetLā‘ie HI 96762-1294(808) 293-3665

Distributed by the University of Hawai‘i Press:Order Department2840 Kolowalu StreetHonolulu, HI [email protected](808) 956-8255 (888) 847-7377Fax: (808) 988-6052 (800) 650-7811

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For Sarah Nākoa and Katharine Luomala.

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Moses Kuaea Nākuina pictured on the front page of the monthly Ka Hoaloha in september 1909. shown in the photograph are, left to right, Judge a. s. Mahaulu, Nakuina, Peter N. Kahokuoluna, and Judge william werner. Photo courtesy the Hawaiian Mission Children’s society.

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Moses Kuaea Nākuina: Hawaiian Novelist

a vast amount of written and published literature in the Hawaiian language has been produced from the begin-nings of contact, and new works are being composed today.

This literature includes classical forms and new genres developed from contact with foreign literature. Prominent among the latter is the novel, especially the serial novel composed to be published in installments in newspapers. These continue the precontact tradition of lengthy narratives—either historical, legendary, or novelistic�—and join to it influences from translations from other languages, which were also published in the newspapers. origi-nal Hawaiian-language novels could have either native subjects or foreign or fantastic ones. Hawaiian-language novels and their authors deserve full-length monographs for which a wealth of information exists. The three best known novelists are masters of their art. s. N. Hale‘ole was a prominent historian and writer for the newspapers; his novel Laieikawai has been translated and published with an important study by Martha warren Beckwith (�9�9). Moke Manu published several serials in the Hawaiian newspapers, one of which has been translated by Mary Kawena Pukui, but has not been published in its entirety. Moses Kuaea Nākuina published two novels in installments or fascicules.2 The first, Moolelo Hawaii o Pakaa a me Ku-a-Pakaa

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‘The Hawaiian story of Pāka‘a and Kūapāka‘a’ (�902a), is the story of Pāka‘a, an expert in many fields and an attendant of the chief Keawenuia‘umi. Displaced by his rivals at court, Pāka‘a educates his son Kūapāka‘a, who uses his knowledge and the family power of calling up the winds to humiliate his father’s enemies and rein-stall him in his former position. in the second and unfinished novel, Moolelo Hawaii no Kalapana ‘The Hawaiian story of Kala-pana’ (�902b), the child expert is educated in the formal contest of wits or ho‘opāpā in order to revenge his father, who was killed after losing a contest. The contest of wits was based on the struc-ture of Hawaiian education and emphasized the memorization of vast amounts of material and the ability to manipulate it rapidly. The publication of esther T. Mookini and sarah Nākoa’s recent translation of the former novel, The Wind Gourd of La‘amaomao, is an important event, both for literature and for our understand-ing of Hawaiian culture.3 Moses Nākuina was born on July �2, �867, at Kamani, waialua, o‘ahu.4 His mother was rebecca Kawaluna, and his father, John walker Nakuinaokalani, belonged to a prestigious Hawaiian family as “the youngest son of Pukaloheau, a son of Kekaiakea, mentioned in fornander’s History as a prominent chief of Molo-kai during the oahu invasion by Kamehameha the great.”5 The family genealogy is traced back to the famous Hawai‘i island chief Līloa and records connections to many great chiefs, including Kūali‘i, Peleioholani, Kawelo, and the Kamehamehas. Kaiākea was one of the most learned men of his time, with expertise in a number of different fields, especially history and genealogy. He was also the person chosen by the famous and powerful poison gods of Moloka‘i to be their kahu ‘keeper or caretaker’ , an office he passed down in his family. He became an important advisor to Kamehameha, and his son Keku‘elike succeeded him in that office. Kaiākea educated certain of his children in his professions, which they continued practicing after his death. The history of

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Nākuina’s family is an excellent example of the traditions of family education and specialization that he describes in his novels. Nākuina was the namesake—a relationship that created a special bond in Hawaiian culture—of his uncle, the reverend Moses Kuaea, “one of the prominent clergymen connected with the Kaumakapili Church.”6 anticipating Nākuina’s church inter-ests, Kuaea was on a sunday school committee to promote work with the young, using sunday schools, books, and the newspaper O ke Alaula for that purpose. Kuaea was also a writer of supe-rior Hawaiian, for example, employing an extensive and precise vocabulary to describe the production and use of ‘awa.7 while strongly condemning the use of ‘awa and the relaxation of laws against it, he provided a rich description of its place in classical Hawaiian culture—including sayings, prayers, and religious and medical uses—and also of its syncretistic use with Christian ele-ments. interestingly, Kuaea (January �2, �867) records a prayer that includes a wind-raising section, a major element of Nākuina’s first novel. Moses Kuaea also had a brief political career in �880 as Minister of finance under C. C. Moreno and was connected as an advisor to the newspaper Ka Nupepa Kuokoa.8 Nākuina’s father was a teacher in english-language schools,9 an indication of the extent of his education. “He was also a line officerr [sic] of the National guard of Hawaii, retired with honor-able mention, and held several medals and was one of the Hawai-ians who threw in his lot with those who overthrew the monarchy” (“Honor Memory of M. K. Nakuina” �9��: 4). He apparently occupied minor governmental positions and was sent as dis-trict magistrate (lunākānawai ‘āpana) to Hanalei, Kaua‘i.�0 There Moses attended the boarding school of Malumalu while it was being established. after a year there, his father was transferred to a teaching post at the Boarding school of Hilo, which Moses entered as a student. However, his father had to return to Hono-lulu for his health, and Moses entered the royal school (ke Kula

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o Kahehuna), which had been open to the public since �85�.�� on the death of his father, Moses left the school to help support his family. Perhaps through family connections, he entered the govern-ment library (ke ke‘ena waiho buke) which was administered by his second cousin, the prominent and redoubtable emma Metcalf Beckley (March 5, �847–april 27, �929) (“Honor Memory of M. K. Nakuina” �9��: 4). He quickly rose through a number of positions: Ua pii mai oia mai ke kulana pulumi hale mai, elele, kakauolelo a hiki i kona lilo ana i Hope Luna Kakaukope no ke aupuni ‘He climbed from the position of janitor, messenger, and copyist until he became deputy registrar for the government’; “He took up the study of law at one time. He passed through several government departments and became deputy registrar of conveyances.”�2 in september �887, he married emma Beckley, who was the widow of frederick william Kahapula Beckley, governor of Kaua‘i under Kalākaua, and mother of a son of the same name, later speaker of the House of representatives, Hawaiian interpreter for the circuit court, and an expert on Hawaiian language and cul-ture. she was an important writer on Hawaiian history and tradi-tions—which she advocated teaching in the schools—an active member of the Hawaiian Historical society, and first curator of the National Museum. she “was for many years commissioner of water rights for the Territory, holding the position on account of her intimate knowledge of Hawaiian genealogies.”�3 Nākuina apparently started translating Hawaiian texts for Thomas george Thrum’s Hawaiian Almanac and Annual in �894, when he came to the registry of Conveyances, where Thrum was registrar. Descriptions of his work show that the method used was similar to that employed in his novels: “selection of stories, gathered from various native sources and translated for this issue by the assistance of Mr. M. K. Nakuina”; “translated and some-what condensed by M. K. Nakuina from an account prepared for

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Moses Kuaea Nākuina: Hawaiian Novelist 5

the annual by Moke Manu, a recognized legendary bard of these islands.”�4

in �90�, Nākuina left government service (“Death ends work of rev. M. K. Nakuina”):

for ten years or more [sic] the late Mr. Nakuina was chief deputy registrar of conveyances and was considered to be a very capable man in that office. in �90� he and T. g. Thrum, then regisrar [sic], had a misunderstanding which led to the severance of Mr. Nakuina’s connection with the office and also to his instigating a suit against Mr. Thrum, claiming $�0,000 for alleged defamation of character.

i have been unable to find further information about this incident. on leaving his government job, Nākuina entered private business, being listed in the Directory of �902 as “vice-pres Hawaii Land Co” and of �903 as “notary public.” He also returned to Moloka‘i for an unspecified length of time (“ua Hala o Moses Kuaaea Nakuina” �9��: 5). This was the time and perhaps the place in which he fin-ished or composed his two novels. The traditions of Pāka‘a and Kūapāka‘a are closely connected to Moloka‘i, where many of the events occur. However, the preface to the first novel is located in Honolulu (�902a: facing page �), and in the third installment, he provides a Honolulu office address (�902a: 97). The prefaces to both fascicules of the second novel are located in Honolulu (�902b: 2; unnumbered, facing page 49, the verso of the front cover). The preface to the first novel is dated april �902, and an advertisement on the back cover of the third installment announces the publication of the second novel on the third saturday of June. Nākuina originally planned to complete the first novel in two installments (“He Buke Moolelo Hou” april ��, �902; Nakuina �902a: 48). The first installment of the second novel was

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indeed published in June (�902b: 2). The second installment was announced for July 23 (�902b: 48), but Nākuina’s preface to the fascicule, He Wahi Hoakaka, dated august �902 and cited above, apologizes for the delay and explains that it was the fault of the printers who had put it aside to do other jobs. a third installment of the second novel was promised for august 30, ke halawai ole nae me ka makapaa ‘unless it meets with someone blind in one eye’ , that is, with bad luck, as had the second installment, e like me keia buke (�902b: 94). This fascicule was to be supplemented by another story, that of Kamapua‘a or Pīkoiaka‘alalā, if the ending of the Kalapana tradition could not fill forty-eight pages (�902b: 94). This installment has not however been found and perhaps was never published. Nākuina may have been caught up in his church work, which he began in June �902, or felt the novel was somehow inappropriate for his new occupations. since his translation in Thrum (�907: 230–249) was a reprint of Manu (�90�), there is, as far as i know, no publication by Nākuina on a traditional Hawai-ian subject after �902. Nākuina was himself the publisher of his first novel; ka mea nana e hoopuka nei i keia buke ‘the person who published this book’ (“Pakaa ame Ku-a-Pakaa” May 9, �902). Directions con-tained at the beginning of each of the three installments of the first novel state (�902a: unnumbered, 49, 97): E hoouna pololei mai i na kauoha ma ka inoa o Moses K. Nakuina ‘send in the orders correctly in the name of Moses K. Nakuina’ . He himself sent copies of the first and second installments to newspapers. The first installment of the first novel was priced at twenty-five cents and was available from the author and also at the office of the newspaper Ke Aloha Aina.�5 i have found no evidence as to whether the second novel was also published privately. grieve Publishing Company, credited on the back cover of the first fascicule, is listed in the �902 Directory as both a printer and a publisher.

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The two Hawaiian newspapers in which i have found notices of the first novel, Ke Aloha Aina and Ka Nupepa Kuokoa, rec-ommended it highly. The former found the story nani ‘beauti-ful’ and kupono ‘appropriate and advisable’ for those who loved stories (“He Buke Moolelo Hawaii” april �2, �902). Ka Nupepa Kuokoa hailed the first installment (“He Buke Moolelo Hou” april ��, �902):

He moolelo Hawaii maikai keia, i hooponopono ia e Moses Nakuina me ke akahele loa no ka pomaikai o kona lahui puni moolelo ‘This is a good Hawaiian story, edited with great care by Moses Nākuina for the benefit of his story-loving race’ . E kuai nui e na makamaka i keia Buke i ike i ko ke au kahiko mau nanea. ‘oh friends, buy this book in quantity to see the many pleasures belonging to the olden time’ .

on the publication of the second installment, Ka Nupepa Kuokoa reported the success of the first (“Pakaa ame Ku-a-Pakaa” May 9, �902):

I ka puka ana mai o ka buke moolelo mua o Pakaa ame Ku-a-Pakaa ua nui ke ohohia o na kanaka, a he lehulehu o lakou i hele mai e ninau ia makou i ka manawa e puka mai ai o ka buke elua. No ko lakou ohohia loa i keia moolelo, ke hoike aku nei makou ua loaa mai ia makou ka buke elua a ua makaukau he poe kope lehulehu no kela ame keia e makemake mai ana. ‘on the publication of the first book of the story of Pāka‘a and Kūapāka‘a, the enthusiasm of the Hawaiian people was great, and a great number of them came to ask us when the second book would be published. Because of their great enthusiasm for this story, we announce that we have obtained the second book and a very large number of copies are ready for anyone who wants one’ .

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The article characterizes the book:

He moolelo oiaio keia o ke au kahiko e hoike ana i ka noho ana oia manawa, ame ka hana e hana ia ai ia manawa. ‘This is a true story of the olden time that shows the way of life of that period and the deeds that were done at that time’ .

in mid-�902, Nākuina began his work with the english- and Hawaiian-language journals of the Congregational Church, The Friend and Ka Hoaloha, which was to occupy him more or less continually until his death. from June �902 to august �903, he is listed as the Hope-Luna Nui (assistant Business Manager) of the latter, working under Theodore richards.�6 from august �905 through october �9��, one month after his death, he is listed as Hope Lunahooponopono, assistant editor. Church publications were a central concern of Nākuina. Besides editing, much of his work involved translation, espe-cially of extensive sunday school materials from Sunday School Times and the Christian Endeavor World; the Hawaiian-lan-guage journal “gave to all the sunday schools a fine translation of the international sunday school lessons. This work was well and promptly done” (g., e., and s. �9��: �5). Nākuina continued translating for the church until the end of his life. at the annual Conference of �909, he acted as an interpreter for the address of william Brewster oleson (“Minutes of the annual Conference of �909” �9�0: �05). on March 3, �9��, oleson writes to ask Nākuina to translate his annual report “at your leisure”; Nākuina replies (March 6, �9��) that he “will start to work on it as soon as i could get enough copy for the Hoaloha.” such translation work for the church had been a tradition since the days of David Malo, an early convert and intellectual. Nākuina also composed original reports and articles.�7 Many items written for church publication were not signed, and a thorough search would, i am sure, add considerably to Nākuina’s bibliography.

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Nākuina was considered a successful editor: “since July, �905, Mr. Nakuina has been assistant editor of the Hoaloha and has done wonders in building up its circulation and in widely increas-ing its influence” (“our office force” �906: �2). These duties were added to the many others he was performing for the church.�8

around �903, he was elected the first president of the Ter-ritorial Christian endeavor society, also called the Christian endeavor societies or union of the islands, a post he retained until the end of his life.�9 This work required travel throughout the islands—which he later combined with his work as a traveling evangelist—as well as two trips to the mainland united states in �907 and �909.20 after returning from the first conference, he was “notified that he had been elected one of the trustees of the gen-eral Christian endeavor society for the world” (“Honor Memory of M. K. Nakuina” �9��: 4). He was also successful at this work (“ua Hala o Moses Kuaaea Nakuina” �9��: 5):

a mamuli no hoi o kana mau hooikaika ana, i pii mai ai ka Ahahui Hooikaika Kristiano mai ke kulana nawaliwali mai, a hiki i ka lilo ana i lima akau no na Ekalesia Hawaii maloko o keia Teritore. ‘Because of his endeavors, the Christian endeavor society rose from a weak position until it became the right hand of the Hawai-ian Churches within this Territory’ .

in connection with his lifelong interest in youth, he empha-sized the work of the Young People’s society of Christian endeavor as the Territorial President of the y.p.s.c.e.:

He hoaloha oia no ka poe opiopio a he nui kana hana no lakou. ‘He was a friend of young people, and his work for them was great’. ua hooikaika oia e hoohulihuli mai i kekahi mahele nui o na kanaka opio, a hiki i ko lakou lilo ana i mau kanaka maikai, me ke kapa ana aku ia Moses K. Nakuina he makua no lakou.

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‘he made a great effort to convert a large number of the young Hawaiians until they became upright people, so that Moses K. Nākuina was called a father to them’ .2�

at the seattle meeting, he attended sessions discussing work with children and youth, including the use of books, newspapers, and other writings for them.22 at the annual Conference of �909, he participated in a discussion on encouraging young men to enter the ministry (“Minutes of the annual Conference of �909” �9�0: ��0). in �904, Nākuina was elected from the Third District—Maui, Moloka‘i, and Lāna‘i—to the House of representatives of the Third Legislature of the Territory of Hawai‘i (the regular ses-sion, february �5 to april 26; the extra session, May � to May 29), where he served on the finance Committee, the reference Committee, chaired the education Committee, and was generally active.23 His education Committee pushed a number of appro-priations for education, especially for constructing and repairing school buildings, with the reasoning that “your Committee fully recognizes the importance of advancing the standard of the edu-cational system of this Territory and also to provide means for this purpose.”24

Nākuina also concerned himself with water rights and with road and landing work on Moloka‘i.25 He worked for health care on Moloka‘i, including the dispatch of two physicians to help with an epidemic there.26 He made a motion to create a special com-mittee of nine members of the House to visit the leper colony at Kalaupapa, Moloka‘i:

to visit said settlement and investigate the conditions and deter-mine the needs, requirements and other matters pertaining to said settlement, to guide this Honorable Body in granting such appropriations, or other reliefs that may be prayed for.

This motion was, however, rejected as belonging properly to the

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Moses Kuaea Nākuina: Hawaiian Novelist ��

Health Committee. Nākuina sought an adjournment for a later date, but his motion was “declared out of order.”27

The most controversial bills of the session were those pro-posing the relaxation of regulations on the sale of alcohol. Carl s. smith, the chairman of the special committee to which all liquor bills were referred wrote, “we have not considered the extreme views taken by prohibitionists any more than we have considered the views of other extremists who believe that intoxicants should be sold as a staple on the market without restriction.”28 Nākuina opposed the bills, for which he was later praised: “but two mem-bers had the courage of their convictions to vote consistently against them throughout; these were g. w. Mahikoa of Kauai, and M. K. Nakuina of Molokai. all honor to them” (“will Hawaii redeem Herself?” �906: �35). Nākuina’s position accorded with his strong support of temperance and even prohibition. in �909, he organized a Prohibition rally of the Christian endeavor society (“Minutes of the annual Conference of �909” �9�0: ���). in �9�0, he was “president of the Hawaiian society for Prohibition League and worked hard for the success of temperance”; at his funeral, he “was described as having fallen in the fight for temperance and christianity [sic].”29 some felt that (g., e., and s. �9��: �6):

The beginning of the illness that proved fatal to him lay in exhaustion of physical force resulting from the strenuous Pro-hibition Campaign of last year. Never sparing of himself in the Master’s work, he threw himself with great enthusiasm into the campaign against the liquor traffic. Literally night and day for months he labored to convince the people of the curse of liquor and to persuade them to save themselves by the ballot. His spirit never flagged though his body became exhausted and disease took hold upon him. He made a noble fight to regain his accus-tomed vigor, but it was not possible . . .

Nākuina was consistently praised for his work as a representative: “He served through his term in �905 with

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distinguished success. every good bill had his enthusiastic sup-port, and every evil one his energetic opposition” (“our office force” �906: �2). a Hawaiian letter of condolence calls his mem-bership on the finance Committee (Kaluna, Kalei, and Kahokuol-una, august �8, �9��):

ke kalana [sic: kulana] pookela hoi i paa ia e kekahi kanaka Hawaii a oia no hoi ke kanaka mua loa iloko o keia paeaina i wae ia no ia kulana ano nui. ‘the highest position indeed held by a native Hawaiian, and he was indeed the very first native within this chain of islands to be chosen for this important position’ .

a description of him appeared in “our office force” (�906: �2):

He is one of Hawaii’s growing young men, brimful of energy, a steam engine for work, reliable and upright in character, and one of our most trusted Christian leaders.

after the legislative session, he began to work more intensely for the Papa Hawai‘i ‘the Hawaiian Board of Missions’ . He became assistant editor of Ka Hoaloha and “united himself with Kau-makapili church, and was successively a sunday school teacher, superintendent, treasurer and trustee.”30 after his �907 summer trip to the National Christian endeavor meeting in seattle, he was ordained on November 3, as an evangelical minister of the o‘ahu association (Eighty-Sixth Annual Report of the Hawaiian Evan-gelical Association 1908 �908: �53). He soon began his association with the church of wai‘anae and Makua, on o‘ahu, “as supply for the waianae church, and virtual pastor, for three years . . . ” , �908–�9��.3� it is not clear to me whether Nākuina was ever offi-cially installed as regular pastor or merely came to be considered such. Besides his work for that church, Nākuina was helping with others, especially after his appointment to the offices of traveling

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Moses Kuaea Nākuina: Hawaiian Novelist �3

evangelist and acting or deputy committee member of the Chris-tian endeavor society (ke Komite Kaahele Haieuanelio a ka Papa Hawaii, a Hope Komite Hoeueu o ka Paeaina). He began this work to replace the convalescing pastor stephen Desha of Haili Church in Hilo during July and august, and the post included Hawaiian Board work mai Laupahoehoe a hiki i Puna ‘from Laupahoehoe to Puna’ .32 instead of being temporary, this work on the big island continued until april �9�� (“rev. Moses Kuaea Nakuina ua Hala” august �0, �9��). Nākuina was also “appointed traveling evangelist to succeed rev. Mr. Timoteo and traveled all over the islands”, but especially Kaua‘i.33 as is clear from Nākuina’s letter to oleson of september ��, �908, he was assuming the work of three people besides his own. He also was performing extra duties in the con-gregations he was serving (Nakuina �909a: 76). The work of a traveling evangelist included caring for churches without pastors, conducting inspections, solving prob-lems among the church officials, and setting up committees such as those for the Christian endeavor society. The position required much tiring travel in the country and diplomacy in the congrega-tions.34 Nākuina’s own reports provide a vivid picture of the job and are filled with his characteristic praise of his colleagues and helpers.35 Nākuina was also extremely active in the numerous church meetings of the time:

ua noho oia i Kahu no ka Ekalesia o Waianae no na makahiki ekolu. A i keia mau makahiki ua hele mau oia i ka noho ana o na Ahahui o na Mokupuni i kela ame keia kau. ‘he occupied the position of pastor for the Church of wai‘anae for three years. and during these years, he traveled constantly to the sittings of the associations of the islands in this and that season’ .36

His last letter in his hmcsl file, that of May 8, �9��, speaks of stay-ing over in Hilo for a Christian endeavor meeting that went well.

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at the �9�� annual Conference (‘Ahahui ‘Euanelio Pae ‘Āina), his obvious weakness gave people a premonition of his early death. He was, however, active and was elected a member of the Papa Hawai‘i ‘The Hawaiian Board’ .37

Nākuina was clearly overworking, and concern was expressed for his health (oleson March 3, �9��). Nākuina writes oleson: “i am getting better every day. i feel much stronger and preaching does not exhaust me as it used to when i was at waianae. The old fire is being fanned up slowly but surely. i am in His hands He will help me” (March 6, �9��). on april �4, �9��, erdman (?) writes Nākuina: “i hope you are improving in health constantly and are not trying to do too much.” Despite these sentiments, Nākuina was continually being asked to do more, including sub-stituting again for Desha in Hilo while that pastor was working in Prince Kūhiō’s election campaign (“Death ends work of rev. M. K. Nakuina” �9��). at that time, Nākuina, whose health was generally weak, caught a cold that precipitated his decline. after the church con-ference in Honolulu, he went to Kaimukī to improve his health, probably because that section of Honolulu is drier than Kalihi where his homestead was located. He died on august 3, �9��, about 8:00 p.m., at the age of 44.38

Nākuina’s most extended autobiographical writing is his series, “Ka elele i seattle,” on his first trip to the mainland united states as Hawai‘i delegate to the world convention of the Christian endeavor union.39 This series consists mainly of a very organized report of the transactions of the meetings, but Nākuina includes many personal impressions and information that enable the reader to apprehend his view of Hawaiian culture in the modern world. on the continental united states, Nākuina felt himself in a different linguistic and cultural environment. on the one hand, he enjoyed the sightseeing (Nakuina september �907: 3 f.); on the other, he sometimes felt himself at a disadvantage. He is happy to have memorized the english hymns when no one provides him

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Moses Kuaea Nākuina: Hawaiian Novelist �5

with a book (september �907: 9). asked to address a congregation on the sabbath, he answers:

aole au i hoonaauao ia ma na Kula Kahunapule kiekie, nolaila aole e hiki ia‘u ke wehewehe pono i ka olelo a ke Akua ma ka olelo haole, aka, e hiki no ina ma ka olelo Hawaii. ‘i did not receive a higher education in schools for ministers, so i cannot correctly interpret the word of god in the english language, but i could indeed if it were done in the Hawaiian lan-guage’ .40

He tells his hosts that he could give a talk in english on the Chris-tian mission in Hawai‘i. when he does give a talk in english, his audience is as astonished as Hawaiians would be to hear kekahi haole malihini ‘some foreign newcomer’ talking their language (september �907: 9 f.). Nākuina was naturally very happy to meet with Hawaiians on the mainland and to be given leis. when his san francisco hosts present him with a carnation lei on his fortieth birthday, he is reminded of home:

Me ka ohu o ka aina i ka ai i noho iho ai au e ai ma ka papaaina, a hoomanao ae la no ka home. ‘with the mist [ornament] of the land on my neck, i sat down at the table to dine and thought about home’ .4�

Nākuina was also culturally confident. at a restaurant, he good-humoredly requests to be served in the Hawai‘i way, with several courses on the table rather than in sequence (september �907: 4). He expresses in fact a good deal of cultural pride. when asked about his lei:

a ua pane aku au, he Hawaii au, a he mea maa mau ia i na kanaka Hawaii. Eia kana pane “it is a very pretty custom.” ‘i answered, “i am a Hawaiian, and this is a traditional practice of the Hawaiian people.” Here is his response, “it is a very pretty custom. ” ’

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when a lady asks him about the lei, he asks why women put flow-ers in their hair, and everyone laughs. Nākuina can joke about mainland superstitions. He accepts his seating on the train in car number thirteen with the english words “Thank you, that’s a lucky number, an odd number” (september �907: �0). Nākuina wishes to act correctly for both cultures. He needs to be assured that it will be proper for him to wear a lei in church (october �907: 2). He wants to be wearing the proper hat for the mainland (september �907: �0):

Lalau aku au i kuu lei pepa a owili ae i kuu a-i. I kuu keehi ana i ka lepo o Seattle, he keonimana oiaio au ma na ano a pau a ka haole e hoohalahala ole ai, a ia wa hookahi no nae he Hawaii oiaio me ka lei i ka a-i. E hilahila anei au i ka ohu i maa i kuu aina hanau? Aole. Ua hoohanohano mai ia ia‘u. Ua lilo au i kiko-ninau nui. Oiai e lohe aku ana no au ia lakou e ninau ana. Ua kaa i kuu mau hoa ohua ka hanohano o ka hai ana aku, owau ka elele o Hawaii. ‘i took my paper lei and coiled it around my neck. when i trod on the soil of seattle, i was a true gentleman in all the charac-teristics that the foreigner would not fault, and at the same time indeed a true Hawaiian with my lei on my neck. was i ashamed of the decoration that is traditional in the land of my birth? No. it honored me. i became very much the center of inquiry. That is, i was hearing them continually asking about me. upon my fellow travelers devolved the honor of saying that i was the delegate of Hawai‘i’ .

The reason for Nākuina’s concern is that he wants to main-tain the reputation of Hawai‘i. Meeting some Hawaiians living on the mainland, he writes (september �907: �0):

He mea hauoli ka hui ana me keia mau keiki o ka aina hanau a o ka oi aku, o ka ike ana ia lakou me he mau keonimana la. Ua waiho i ke one hanau i na ano ame na hana e hoohaahaa ai i ka lahui, a ke noho nei me ka maikai, ka maemae, ka hoomakaulii

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Moses Kuaea Nākuina: Hawaiian Novelist �7

ame ka hookuonoono. Ua hookaawale loa ia aku ka puni o Naki-aha—a pela lakou i lilo ai i mau keonimana oiaio. E hoomau i ka hana maikai, pela e hapai ai oukou i ka inoa ame ka hanohano o ka aina hanau.

‘a happy thing, the meeting with these children of the land of our birth, and the best was seeing them being gentlemen. They left on the birth sands the characteristics and actions that demean the race and are living here in goodness, propriety, thriftiness, and prosperity. The desire of The Cups [alcoholic beverages] has been set far aside—and in this way they have turned into real gentlemen. Continue in your good work, for thus you will raise the name and the honor of the land of our birth’ .

Nākuina was not alone in his attitudes and concerns at the international seattle meeting, at which opposition to racism was an explicit theme.42 Nākuina reports in detail the speech of an alaskan indian (January �908: 3): his people do not ask for chil-dren’s milk from the delegates; they do not want to be separated from the general population, but to take their place iloko o keia lahui Amerika nui. Ke makemake nei makou e loaa ke kulana kupono e like me na kanaka e ae ‘within the numerous american people. we want to obtain our rightful position just like the other human beings’; to achieve this, they need to live and be educated together with the others. Nākuina describes a Japanese delegate (January �908: 3 f.): Ua kahiko oia iaia iho me ke kahiko o kona aina hanau i kona wa i haiolelo ai ‘when he gave his speech, he adorned himself with the ornaments of the land of his birth’ . at the closing ceremony, the Japanese delegates wave white banners and shout banzai (april �908). similarly, Nākuina has a banner for the Christian endeavor societies of Hawai‘i, which although he admires the others, he feels is ka oi o ka maikai, ka hanohano ame ka nani ‘the best in goodness, glory, and beauty’ (May �908: 3). He puts his lei on top of the banner and waves it, a oia hookahi ka hae i howehiwehi [sic:

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ho‘owehiwehi] ia me ka lei, ka ohu o ka aina hanau ‘and this was the single banner that was adorned with a lei, the ornament of the land of our birth’. when he ascends the podium to address the assembly, the applause is great. when it finally stops, he says, O Hawaii keia, ka hoku hookahi o ka Pakipika ‘This is Hawai‘i, the single star of the Pacific’ (May �908: 4). He describes to the assem-bly the Christian endeavor societies of the islands, their mem-bers and different races. asked to sing, he chooses the Hawaiian national anthem and a famous love song by the deposed Queen Lili‘uokalani:

Lalau mua aku au i ka lei a wili ae i ku‘u a-i a himeni aku ia “Hawaii Ponoi” me ku‘u puuwai apau, a ua pani aku me ka hui o “Aloha oe.” ‘i first took my lei and wound it around my neck and sang out Hawai‘i Pono‘ī with my whole heart and closed with the chorus of Aloha ‘Oe’ .43

a major statement of Nākuina’s view of Hawaiian culture can be found in an extemporaneous speech he delivered in english on July 7 in san francisco (september �907: 9 f.). Because of its importance, i provide his entire Hawaiian-language summary with translation:

1. He aina nani a maikai o Hawaii. E hoauau mau ia ana e na kukuna olino o ka la. He uliuli mau kona mau kahawai, na puu ame na kualono. E popohe mau ana na pua like ole mai ka la mua o ka makahiki a hiki i ka la hope. E pala mau ana na hua ai like ole aole hoi i ka wela loa. 2. Na kanaka. He poe oluolu, he hookipa, haahaa. Ua olelo ia he poe naaupo, aka, he kuhihewa ia, koe ma kahi o ke kakau ame ka heluhelu, no ka wa nae mamua aku o na Makua Misionari. He helu ko lakou. Ua helu ia ka po ame ke ao. Ua hoomaopopo ia na Kau. Ua holo na waa mai kahi mokupuni a i kekahi a o na hoku o ka lani ke panana. Ua kukulu ia na heiau nunui a ke ku nei kekahi o lakou a hiki i keia

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Moses Kuaea Nākuina: Hawaiian Novelist �9

la, ua kalai ia na umeke me ke koi pohaku, ua like ka pio me he mea la ua hanaia me ke ana. He poe puni himeni: he himeni na manu, na laau, ka makani, na kahawai, ame na nalu o ke kai e hawanawana malu ana me [sic: ma] na kae pali kuhoho ame na kahaone keokeo. A he himeni na kanaka, mai na keiki liilii a na makua. 3. Ka pono Kristiano. He poe hoomana Akua ka lahui Hawaii. He oiaio ua hoomana aku i na akua-kii, aka, ua hoomana pu aku no i kekahi mau Akua i ike ole ia, oia o Kane, Ku ame Lono. I ka hiki ana mai o na misionari ua hoohuli ia ke ano hoomana o na kanaka mai ke Akua kii a i ke Akua oiaio, a o ka hookahua ia ana o ke ano Kristiano iloko o ka lahui, ame ka hoonaauao ia ana oia ka mea nana i hapai ae i ka lahui uuku o Hawaii a kaulike me na lahui nui a naauao hoi o ka honua nei. Huli nui na ‘Lii ame na kanaka i ka pono. Ka hoopili ana: 1. He aina nani o Hawaii aole nae e loaa aku ka nani o ka aina mao a Kristo i iho mai ai e hai i ko ke ao nei. 2. Na kanaka he poe oluolu, heahea, hookipa; aka he oi aku na kini anela o na hoaloha ame na mea aloha a kakou mao e kali mai la no ka hookipa ana ia lakou, a e hosana mau ana lakou no ke Keliiokamalu. 3. O ka pono Kristiano ka mea nana i hoolilo ia Hawaii i Paredaiso no ka Pakipika. E lawe ia Kristo i komo pu me ia ma kona Paradaiso.‘�. Hawai‘i is a beautiful and good land. it is constantly bathed in the shining rays of the sun. its valleys, hills, and mountain sides are forever green. The various flowers are always in bloom from the first day of the year to the last. The diverse edible fruits are continuously ripe, not just at the hottest time of the year. 2. The native people. a gracious, hospitable, and humble people. it has been said that they were a benighted or ignorant people, but that was an error, except in the case of writing and reading, and that only in the time before the Missionary Parents. They had a counting system. Days and nights were counted. The seasons were understood. vessels traveled from one island to another, and the stars of the firmament were the compass. great temples were constructed, and some of them stand until this very day. wooden calabashes were carved with stone adzes; their curves were as if worked with a measuring device. They are a people

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who love to sing and are surrounded by song: the birds sing, the trees, the winds, the streams, and the waves of the sea murmur-ing quietly against the edges of the deep cliffs and the white sandy beaches. and the people are singers, from the little children to the elders. 3. Christian righteousness. The Hawaiian race is a people that worships god. it is true that they worshipped idols, but they worshipped also several gods that were not seen, that is, Kāne, Kū, and Lono. with the coming of the missionaries, the type of worship of the native people was converted from the idol god to the true god, and this was the founding of the Christian character inside the race along with education or enlighten-ment; this is the thing that has raised up the race of Hawai‘i, though small in number, until it is equal with the numerous and educated races of this earth. Chiefs and people turned in great numbers to righteousness. application: �. Hawai‘i is a beautiful land, but it does not possess the beauty of the land in the beyond that Christ descended to proclaim to those of this world. 2. The native Hawaiians are a gracious, inviting, and hospitable people; but even better are the angel hosts of the friends and the per-sons beloved of us in the beyond who are waiting to be received and who are singing hosanna to the Prince of Peace. 3. Christian righteousness is the thing that turned Hawai‘i into the Paradise of the Pacific. accept Christ in order to enter with him into his Paradise. ’

in this speech can be found Nākuina’s positive view of classi-cal Hawaiian culture, stressing its intelligence, knowledge, moral-ity, and literature. western civilization could build upon that basis, and Christianity could bring it to perfection, but neither introduced elements that were entirely foreign or unprepared. Nākuina’s emphasis on the intellectual and moral qualities and accomplishments of Hawaiian culture was a theme of such nine-teenth-century Hawaiian writers as David Malo, s. M. Kamakau, Kepelino, and Hale‘ole, and was used to combat the negative image found in much foreign literature. Nākuina’s reference in his speech to the kuhihewa ‘error’ of stating simply that Hawaiians

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Moses Kuaea Nākuina: Hawaiian Novelist 2�

were na‘aupō ‘benighted or ignorant’ shows that he is aware of this discussion. indeed, much of the effort to preserve in writing the many details of Hawaiian culture—in reports, historical writ-ings, and encyclopaedic narratives—received its impetus from this desire to rectify a negative evaluation. Nākuina’s preface to his first novel (�902a: facing p. �) is a major statement of his views and intentions and accords with the speech described above. He begins by calling on ka Lahui Hawaii ‘the Hawaiian race or people’ in a traditional address that follows the path of the sun: mai Hawaii o Keawe a Kauai o Mano, a welo loa aku i Kaula, ka palena o na moku ‘from Hawai‘i of chief Keawe to Kaua‘i of chief Manokalanipō, and setting far out at Ka‘ula, the border of the islands’. He emphasizes with traditional phrases his racial solidarity with his audience: ka iwi o kuu iwi a me ke koko o kuu koko, ke kupa, ka oiwi ponoi o ka aina ‘the bone of my bone and the blood of my blood, the native, the land’s own native offspring down to the bone’ .44 He greets his people with aloha. He then describes his work and plans:

He mau makahiki i hala ae nei, mamuli o ka imi ana i na moolelo Hawaii kahiko loa, ma ka ninau ana i ka poe kahiko, ua ikeia ko lakou waiwai ina e pa‘i buke ia, a lilo i mea hoonaauao mai i ka lahui o keia au, nolaila, ua ohi, houluulu, wae a hooponoponia ka moolelo o Pakaa a me Ku-a-Pakaa kana keiki, a oia ka moolelo mua e hoolauna mua ia aku nei me oukou, a ina e apo ia mai ana me ke ohohia, alaila, e hoopuka hou ia aku ana kekahi mau moolelo e ae. ‘for some years past, as a result of searching for very old Hawai-ian stories by asking the old people, their value was seen if they would be printed as books and became things to enlighten and educate the people/race of this time. Therefore, the story of Pāka‘a and his child Kūapāka‘a was chosen, collected, selected, and edited, and this is the first story to be introduced to you. if it is picked up with enthusiasm, then some other stories will be published anew’ .

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He describes his work on the Pāka‘a story in words that will be discussed below. He then argues for the value of his work with points and even expressions that resemble the speech described above:

Ua olelo kekahi poe he kaao wale no keia a aohe waiwai; he kuhi-hewa ia, no ka mea, he nui ka waiwai o keia moolelo. Akahi, ua kakauia ma ka olelo Hawaii oiaio maoli o ke au kahiko. Alua, o na mele, na pa—ha a me na kau i nalowale kekahi a e nalowale aku ana, aole loa ia e loaa hou ina aole e pa‘i buke ia. Akolu, ka inoa o na makani o kela a me keia mokupuni o ko Hawaii Paeaina, a Teritore o Hawaii i keia wa. Aha, o ka mea i oi ae mamua o na kumu mua ekolu i ha‘i mua ia ae nei oia ke Aloha Alii oiaio o na kanaka Hawaii i ke au i hala a hiki loa mai no i keia au. ‘some people have said this is only a fable and has no value or profit. This is an error, because the value of this story is great. first, it is written in the authentically true Hawaiian language of the olden time. second, the songs and improvised and sacred chants—some have disappeared already and others will disap-pear and never be obtained again, if they are not printed in books. Third, the names of the winds of this and that island of the Hawaiian chain, or Territory of Hawai‘i at this time. four—what is more important than the three reasons stated above—the Hawaiian people’s true love of their chiefs from the period that is passed all the way up until this period’ .

Nākuina’s emphasis on Hawaiian leadership, the chiefs, accords with his racial emphasis in the preface. Nākuina closes his preface with a call that combines old and new, traditional and very personal:

Nolaila, e ke aloha Alii oiaio, ke aloha Lahui oiaio, ko Hawaii o Keawe, ko Maui o Kama, ko Oahu o Kakuhihewa a me ko Kauai o Mano, eia mai o PAKAA a me KU-A-PAKAA ke imi

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aku la ia oukou; e ike mai ina e kiei aku ma ko oukou mau ipuka, e hea mai a e hookipa ma ko oukou mau home.‘Therefore, oh true love of Chiefs, oh true love of the race, oh those from Hawai‘i of Keawe, from Maui of Kamalālāwalu, from o‘ahu of Kakuhihewa, and from Kaua‘i of Manokalanipō, here are PĀKa‘a and KŪaPĀKa‘a who are seeking you out. see whether they are glancing politely at your doors. Call out to them and receive them into your homes’ .

Pāka‘a and Kūapāka‘a are presented as two travelers of ancient times who depend on the hospitality of those whose homes they pass. The great writer s. N. Hale‘ole had used the same device to urge readers to subscribe to a newspaper (april 24, �865). Nākuina stresses the positive intellectual and moral aspects of Hawaiian culture in his speech and in his two novels. in fact, he seems to have chosen his famous subjects precisely for that pur-pose. The Pāka‘a tradition emphasizes the traditional theme that good government involves the care of little people as well as great ones and provides models of both good and bad retainers and chiefs.45 Both the Pāka‘a and the Kalapana traditions emphasize family affection and solidarity, planning for action (e.g., �902a: ��6 ff.), and fair play. Moreover, the central themes of the novels are Hawaiian education and encyclopaedic knowledge along with their effec-tiveness, success, and the pride they justify. Pāka‘a had in fact been used in controversy about the value of Hawaiian knowledge. a roman Catholic writer contrasted modern scientific informa-tion to Hawaiian traditions of winds and their uses: Ovai ta mea e paulele hou i na taao o Pataa me ta ipumatani o Laamaomao. ‘who is the person who would have confidence again in the tale of Pāka‘a and the wind gourd of La‘amaomao’ (Ta Moo-Atua a me na Taao o ta Honua nei �858: 9). The two traditions used by Nākuina were also particularly rich in genres, chants, sayings, riddles, and special vocabulary, and

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provided opportunities for the detailed descriptions of Hawaiian rituals and practices, especially various forms of the contest of wits. in fact, the two traditions can best be described as bodies of literature (e.g., Charlot �987) and merit a full discussion of which Nākuina’s work would represent a late development. The Pāka‘a tradition includes local Moloka‘i traditions, sayings derived from the tradition, and chants, which could be transmitted separately.46 references to the characters can be found in historical and other narratives, as well as parallels.47 Two full treatments of the Pāka‘a story that appeared in Hawaiian-language newspapers were used extensively by Nākuina. s. K. Kuapuu’s “He wahi Moolelo” appeared in Ka Hae Hawaii from april �7 to June �9, �86�.48 “He Moolelo no Pakaa,” which appeared in Ke Au Okoa, survives unfortunately in an incomplete state; numbers �, 3–6, have been found, october 24 to November 28, �867, as well as a partial, manuscript transcription, but the final installment or install-ments with the name of the important author are missing.49 in all likelihood, Nākuina also knew the short version of Kamakau.50 The Kalapana or Kaipalaoa tradition was similarly rich.5� The most important source for Nākuina was apparently s. M. Kaui’s series, “He Kaao no ke Keiki-Hoopapa,” which appeared in Ke Au Okoa from November �3 to December �8, �865. The identification of these sources makes possible a precise study of Nākuina’s work. He himself carefully describes his method:

Ohiia, houluuluia, waeia a hooponoponoia‘Chosen, collected, selected, and edited’ (Nakuina �902a: title pages of all fascicules and page �).

He nui na mana o keia moolelo, a o ua mau mana like ole la i loaa mai oia ka i houluuluia, waeia a hooponoponoia me ke aka-hele loa, a kakauia ma ka olelo Hawaii oiaio maoli o ke au i hala.

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‘Many are the versions of this story, and these differing versions that have been obtained are the ones that have been collected, selected, and edited with great care, and written down in the authentically true Hawaiian language of the period that has passed’ (�902a: facing p. �).

I hooponopono ia me ke akahele, a i ohikiia ae ke ino a koe iho ka maikai.‘edited with care, the evil picked out, so the good remains’ (Nakuina �902a: advertisement at end of book).

Ohiia, waeia, a hooponoponoia‘Chosen, selected, and edited’ (Nakuina �902b: � [title page]).

He nui na mana o keia moolelo, no ka mea, he paanaau a kau aku i ka mamo, nolaila, ua like ole ka mea i paa, loaa ae la i kekahi a haule hoi i kekahi, pela i like ole ai, a o ua mau mana like ole ‘la i loaa mai, mamuli o ka hookolo, huli, niele, ninau ame ka noii ana oia ka i houluuluia, waeia a hooponoponoia me ke akahele loa, a ke waihoia aku nei imua o oukou e like me ka maemae i hiki ia‘u ke hana.‘Many are the versions of this story, because it was transmitted by memorization to posterity. Therefore, what was memorized differed—obtained by one, dropped by another—so it is not alike. But these different versions have been obtained through investi-gation, search, quizzing, questioning, and research, so they have been collected, selected, and edited with the greatest care, and are offered before you here in as clean and attractive a form as i am capable of creating’ (�902b: 2).

These descriptions can be compared with those of Nākuina’s translating and editing for Thrum, cited above. in both types of work, he was as much a redactor as an author, that is, he was using a number of older sources to create a new, unified text. as such, his work was similar to that found in the redactors of the oral tradition. This practice was legitimated by the view—common and influential from the early nineteenth century—that the dif-

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fering versions or branches of a tradition had an originally uni-tary source. in fact, the terms used in Nākuina’s discussion of this point had been conventional from the early missionary period, the Hawaiian writers following the traditional practice of canonizing a vocabulary on a particular topic. similarly, Nākuina’s desire to preserve older traditions and literature for future generations was widely shared by Hawaiian writers. for his first novel, Nākuina depended heavily, often literally, on Kuapuu’s “He wahi Moolelo” april �7–June �9, �86�, and “He Moolelo no Pakaa” october 24–November 28, �867. in conflat-ing these two texts, he was able to include more material, such as chants, than can be found in either source alone. The former series began with Pāka‘a at the court of his chief Keawenuia‘umi; the latter series provided the story of Pāka‘a’s parents and his own birth and upbringing. Nākuina however composed the solemn opening of the novel and the most dignified speech of Kuan-uuanu, Pāka‘a’s father (�902a: � f.). Nākuina can copy his sources without or with minor changes. Nākuina (�902a: 5�, second prose paragraph) makes only two minor changes in Kuapuu’s “He wahi Moolelo” (May �, �86�, column 2, second prose paragraph): the place name Mahiki is capitalized and no in the last line is changed to i.52 Curiously, he turns a chant into prose.53 other changes can be more extensive. Nākuina (�902a: 6, paragraph 6) clarifies a passage in “He Moolelo no Pakaa” (october 24, �867, col. 2), by naming the person described, differentiating between his livelihood and his avocation, and identifying na olelo lealea ‘amusing words’ as belonging to the ho‘opāpā ‘contest of wits’. similarly, he makes clearer and more definite the connection between the facts that the birds who obstruct Keawenuia‘umi’s preparations to find Pāka‘a are the protagonist’s ‘aumākua ‘ances-tral gods’ and that they are testing the chief ’s aloha for his former retainer.54 Nākuina’s additions often serve to clarify a situation or an action by explaining the thoughts and feelings of the people

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involved, which were left implicit in the earlier accounts.55 other additions can serve to modernize and moralize the earlier accounts. in Kuapuu (april 24, �86�), the dream souls of Pāka‘a and Keawenuia‘umi meet, and Pāka‘a gives the chief false direc-tions to find him. “He Moolelo no Pakaa” (November 7, �867) sum-marizes the episode with the remark in parentheses, e like me ka S. K. Kuapuu ‘just like what s. K. Kuapuu wrote’. Nākuina (�902a: 38, paragraph 7) has the waking Pāka‘a see it was he moeuhane wale no ka ‘just a dream’ , and regret, mihi, that he misdirected his chief. This is part of Nākuina’s general tendency to make explicit and occasionally to modernize the moral dimensions of the events narrated (e.g., �902a: �00). similarly, Nākuina emphasizes that the fishermen killed after losing a contest to Kūapāka‘a are the hero’s enemies (�902a: ��� f., ��9). Larger text manipulations can express Nākuina’s themes: the narration of a trick is divided into preparation and effectuation, demonstrating the value of advance preparation.56 in his second novel on Kalapana (�902b), Nākuina was much freer with his sources. The reasons for this may be that he con-sulted oral informants—as indicated by the words niele, ninau ‘quizzing, questioning’ in his preface, quoted above—and that fewer published materials were available. The only extended published version, to my knowledge, was Kaui November �3–December �8, �865, which Nākuina clearly used. for instance, Nākuina (�902b: �3) changes or perhaps corrects to walewaha the walea waha of Kaui and rewrites the section of items placed in the contest gourd in order to make it clearer (November �3, �865, column 2). Nākuina probably knew also the shorter treatment,

“He Moolelo no ke Keiki Hoopapa o Puna” �902, which appeared in May in Ka Nupepa Kuokoa. a comparison of his novel with Kaui’s series reveals that he followed it much less literally than he had his two principal sources on Pāka‘a. Nonetheless, his use of earlier materials is clear, for instance, in the story line and in the more or less fixed materials used for the ho‘opāpā ‘contest of wits’.

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His use of wind chants (�902b: 9� f.) is probably a reflection of his earlier interest in those of Pāka‘a. Nākuina’s stylistic achievement in both novels is considerable. He creates by judicious editing and apt changes a smooth text in which the seams created by his use of sources are undetectable. His main strength in accomplishing this is his truly outstanding Hawaiian prose. Nākuina is first a master of precision, a classic Hawaiian virtue. He achieves this by using current words with exactness and by employing the traditional vocabulary, which pro-vided a large number of terms with precisely defined meanings. in using a large, exact, and at times even technical vocabulary—espe-cially in descriptions of practices—Nākuina and his sources were following a nineteenth-century practice, the purpose of which was to preserve words.57 for instance, his description of serving kawa can be compared with the earlier article by his uncle on the subject (�902a: 82 f.; Kuaea January 5, �867). Nākuina’s use of sail-ing terms (�902b: �5) is prompted by this concern for preserva-tion. Nākuina also uses dual and plural forms that were somewhat neglected in his time but that add to the effect of precision.58

in both novels, loan words are unusually infrequent for the prose of the time (‘enemi ‘enemy’ is the one he uses most often). Nākuina used them freely in his writings for the church along with Hawaiian expressions and sayings; Nākuina’s church prose represents the contemporary language of a person educated in both Hawaiian and western cultures. However, Nākuina delib-erately avoided loan words in his novels, which he describes as kakauia ma ka olelo Hawaii oiaio maoli o ke au i hala ‘written down in the authentically true Hawaiian language of the period that has passed’; ua kakauia ma ka olelo Hawaii oiaio maoli o ke au kahiko ‘written in the authentically true Hawaiian language of the olden time’ . That is, Nākuina made a deliberate effort to fit the linguistic style to the precontact material. This point may also be true, perhaps less consciously, of Nākuina’s sources. similarly,

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Nākuina follows classical style in using groups of related words to make points rather than more abstract and modern generic terms (e.g., �902a: 5, 8, 20, 26, 30, 34). The result is a Hawaiian prose of great classical flavor. The effect is not artificial, however, because of Nākuina’s skill and because the Hawaiian of his day was not remote from its clas-sical base, especially when used for certain subjects. Nākuina’s prose is living and vigorous. The engaging narrative is propelled by language that is poetic, elegant, and clear—classic virtues of Hawaiian prose. That language can vary in tone from the weighti-ness of Pāka‘a to the liveliness of Kalapana. original passages are truly felicitous, for instance, Pāka‘a’s explanation of using a sail: hookahi a‘u hana o ka uli i ka hoe mahope, na ka makani ka hana a pae i ke awa nei ‘my sole work is steering with the paddle in back; the wind’s is the work of landing us back here in this harbor’. Nākuina fulfills the common aim of the Hawaiian novelists simul-taneously to delight and to instruct. a characteristic of Nākuina’s second novel is indeed the amount of explanatory material included—necessary because of the esoteric subject—and the different devices used to express it. explanations can simply be provided in the narrative.59 These often include the thoughts and feelings of people, something of a modernism as they are normally considered understood by the earlier sources.60 various characters can be used to provide expla-nations, such as the audience at the contest of wits.6� The role of the native of Kaua‘i who helps Kalapana is expanded by Nākuina to include much explanatory material (e.g., �7–2�, 26 f., 43). The acting referee of the contest provides a good linguistic discus-sion of a point along with an explanation of the standards of the contest (93). explanations can be given in dialog among different characters (e.g., 47 f.), and a literary form used in the contest can be used to answer a question (34 f.). explanations can be repeated for greater clarity (29).

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Nākuina’s main mouthpiece for explanations is Kalapana himself, either explaining himself to others or thinking silently to himself, both methods used often in combination with narrative. indeed, Nākuina gives to Kalapana an explanation assigned to the referee in Kaui (Nakuina �902b: 88; Kaui December 4, �865). To give just one example, Kalapana will sleep in the road rather than going home with the native of Kaua‘i because his opponents will never believe that a boy would be brave enough to stay out in the dark (26). This point is used later in the contest (38 f.), and the Kaua‘i native can reassure the audience by explaining it to them (42). such methods are used to explain points in the contest (29 ff.), a chant (89), and Kalapana’s own thoughts (3�). in structuring the novel, Nākuina used many devices devel-oped in Hawaiian literature during the nineteenth century under the influence of foreign, mainly western works, either in trans-lation or in the original. He provides introductory material on characters as they first appear, rather than at the beginning of the narrative (e.g., 36). He shortens or lengthens the ho‘opāpā literary forms for dramatic effect (e.g., 50, 52, 55) and to avoid too much repetition for the modern reader. The form was already abbre-viated by Kaui because ua pakuwa wale ia kakou na huaolelo hoopapa ‘the statements of the contest of wits are repetitious for us’ (November 27, �865, column 4). Nākuina inserts noncontest materials between rounds or as explanations to vary the material (�902b: e.g., 73, 76 ff.). He makes explicit the action connected to the contest to describe it more fully as a personal event; for instance, Kalapana insists on an answer when his older opponents delay (60). He varies the opponents who contend with Kalapana. The regular opponent is the younger teacher of the evil chief. when he is failing, his older brother takes over for a round (7� ff.). Towards the end of the contest, the evil chief steps in at several points, which provides an expression of the climax of concern in Kalapana’s opponents.62 similarly, he introduces gradually the gory threats in the chants of the contest of wits, rather than giving

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Moses Kuaea Nākuina: Hawaiian Novelist 3�

them complete at the beginning, in order perhaps to heighten the apprehension of the reader. Nineteenth and early twentieth-century Hawaiian readers would also have had questions about certain aspects of the story that would have simply been accepted by earlier audiences. The efforts of Nākuina and his predecessors to answer such questions result in texts with elements that resemble western realism. for instance, the audience’s support of Kalapana’s right to kill ser-vants of the chief makes plausible the fact that the boy could have such power (Kaui December 4, �8, �865; Nakuina �902b: 45). in Kaui, the chief ’s brother helps Kalapana from the beginning. in Nākuina, he decides to help him only after he has tried to make peace and failed. He is thus motivated by his realization that his own side is at fault. This characterization is also connected to Nākuina’s moralizing. Nākuina also follows the later practice of describing in more detail emotions that would conventionally have been implicit in prose, such as the reactions of Kalapana’s opponents. Moreover, he develops emotions at points that were ignored by more clas-sical versions, but that seem perfectly realistic to a later reader, for instance, the anger of Pāka‘a’s wife that he has put their son Kūapāka‘a in danger (�902a: �2�). The emotional aspects of the family tragedies in both novels are fully developed. Nākuina also treats the deaths of his protagonists’ opponents in a fully human way, rather than hieratically as in more classical litera-ture. for instance, when the fishermen who bet with Kalapana forfeit their lives, their families and chief are pictured mourning for them.63 emotions are fully exploited as motivations, from the over-all desire for revenge in both novels to Kalapana’s angering his opponents to confuse them in the contest (�902b: 83). Paral-lels to Nākuina’s methods can be found in late nineteenth-century Hawaiian literature (e.g., Charlot �987: 5, 59 f., 84 f., �52–�55). Nākuina stresses the moral dimensions of his stories, build-ing on and explaining clearly elements that were present in the

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classical tradition, such as the models of good and bad chiefs and the need to care for the small people as well as for the great. He remains, however, remarkably true to the pre-Christian Hawai-ian context. He does not overlay his work with standard mis-sionary rhetoric about the precontact period, use hindsight, or reinterpret Hawaiian practices to make them innocuous for the modern reader.64 The stories are after all about long preparations for revenge that end in the death of the protagonists’ opponents. Nākuina’s novels are therefore remarkable examples of the post-contact Hawaiians’ ability to live and think biculturally and bireli-giously. Nākuina unifies his novels with overarching themes of his own choosing, such as the need for no‘ono‘o ‘active thinking’ (e.g., �902b: �8, 27–3�, 36, 83 f.); a kama‘āina praises Kalapana: He kamalii kou kino, aka, he kanaka makua ka noonoo ‘Your body is that of a boy, but your thinking is that of a mature person’ (27). He emphasizes a more substantive connection between the materials used in the ho‘opāpā ‘contest of wits’ , rather than pure wordplay: Kalapana says disparagingly, aohe io keia he pahu kapu, na ka olelo a ka waha i kapu ai ‘it is not real that this is a tabu pole; by the statement of the mouth is it tabu’ . also, Nākuina emphasizes the hierarchical Hawaiian family by, among other devices, having Pāka‘a repeatedly direct Kūapāka‘a’s actions (e.g., �902a: 99, �24). ultimately, the novels are unified by Nākuina’s own enquir-ing and appreciative mind. Living in a bicultural world, he reflects on Hawaiian culture from both inside and outside. as his first task, Nākuina presents a vast amount of material about the clas-sical world.65 Moreover, he takes as his subject the highest, most difficult levels of education and intellectual display. such detailed work is extremely valuable for the student of the subject and can be usefully compared with earlier writers. for instance, both the Pāka‘a and the Kalapana traditions throw light on historical events. To give just one example, at the court of Liholiho, the heir of Kamehameha i, a trick question was thrown at the young

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John Papa ‘Ī‘ī to test his loyalty. ‘Ī‘ī relied on the instructions of his mother to answer correctly, and the appropriateness of his response was recognized by the audience (‘Ī‘ī July 3�, �869; ii �959: 55). The reader of Nākuina will recognize a classic case of an informal contest of wits and will appreciate the importance of its outcome. Nākuina’s second task is to elucidate the Hawaiian culture he presents. He does this with different levels of explanation, from rare words (e.g., �902a: 29, 89), to details of artifacts and practice, to sayings and chants, to the rules of contests, principles of action, and thoughts. However, Nākuina does not confine himself to ethnographic details, however valuable. even more important than his extensive knowledge is Nākuina’s deep understanding of Hawaiian culture, which he has acquired through personal reflection and in all like-lihood through a comparison with western culture. This under-standing can be seen in Nākuina’s discussions of the psychology of the personages in his stories, a dimension he develops more explicitly than the earlier sources. He reveals the springs of the characters’ actions in their loves and hates, desire for fame and obsession with revenge, their dignity and mischief, amusement and indignation, selfishness and compassion. These passionate individuals wrestle with the problems of justice and morality, of what is owed to oneself and one’s family and what is owed to one’s lord and community. once decided, they prepare themselves for years to perform their duty, which they bring ruthlessly to ful-fillment. Nākuina’s characters do all this within a very specific universe, in which true knowledge is acquired by birth as well as by education, a knowledge that unites for effectiveness with the powers of the ancestral gods. Nākuina searches in every aspect of the Hawaiian world for what is ‘i‘o ‘real’ and maoli ‘authentic’ and articulates his rich findings with unobtrusive concision within his lively narrative. in so doing, he is an authentic and thus challeng-ing Hawaiian intellectual, embodying his philosophy in his art.

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an important purpose of Nākuina’s novels was to correct the negative stereotype of Hawaiians and their culture, a stereotype that would intensify through much of the twentieth century. with the closing of the last Hawaiian-language schools after a long decline, the quality of spoken and written Hawaiian had begun to degenerate, as a number of contemporary writers complained. indeed many Hawaiians decided not to transmit their language to their children. as the use of the language declined, Hawaiians began to lose their connection to their own intellectual tradi-tions. as a result, they themselves began to accept the stereotype of their culture as unintellectual and antipathetic to education, a tendency supported by their difficulties in western schools. Nākuina’s novels can, therefore, be viewed as responses to the anxious concerns of his generation about the future of Hawai-ian culture and the people that it formed. Nākuina’s emphasis on good language addressed the observed decline of linguistic capacity in the younger generation. His description of Hawai-ian culture provided a source book for students and an authen-tic native understanding of it. Most important, Nākuina reached back into Hawaiian traditions for those that emphasized the high-est intellectual and educational achievements of the people of old. He then formulated those traditions in a modern way, using the developed Hawaiian form of the nineteenth-century serial novel. He thus exemplified in his own work a classical Hawaiian ideal. The highest prestige is accorded to persons versed in tradition who attain such personal expertise that they can innovate and add their creations to the common heritage. Their names live on, like those of Pāka‘a, Kūapāka‘a, Kalapana, and indeed Moses Kuaea Nākuina, who maintained in his generation and for posterity the highest tradition of the Hawaiian life of intellect and literature.

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aCKNowLeDgMeNTs

i acknowledge with gratitude the help of Leina‘ala simmons, samuel H. elbert, agnes Conrad, edith McKinzie, esther T. Mookini, valerie Baldovi, Michael e. Macmillan, and the staffs of the Hawaiian Mission Children’s society Library (hmcsl), Mission Houses Museum, and the Bernice Pauahi Bishop Museum archives. i thank the hmcsl for permission to use materials deposited in its important collection.

NoTes

�. a prominent example of the last is “Kaao no Halemano,” elbert �959: 250–293. see also Charlot �977: 488; �987. in this article, the original form of the Hawaiian texts is retained, and all translations are mine, unless otherwise noted. Names are given without dia-critical marks unless these are known with certainty. 2. Publication dates and locations for both Nakuina �902a and �902b were taken from the prefaces, discussed below. “grieve Publishing Co., Ltd.” is printed on the back cover of the first fascicule of �902b. according to the Directory of �902, the company was located at 82 Merchant street in Honolulu; it is listed under both Printers and Publishers. The copies of the novels that i have examined do not have all the covers for the fascicules, and more informa-tion might be contained on the missing ones. 3. Nakuina �990, the translation of Nakuina �902a. Mookini has provided a clear and readable translation, a notable achievement with such an authentically Hawaiian text. Besides having the advantage of her own extended reading and previous published translations, Mookini worked with sarah Nākoa—one of the most knowledgeable teachers of Hawaiian literature and a specialist in the work of Hale‘ole—and was able to call on the assistance of rubellite K. Johnson. The collaboration of these three experts ensures the importance of the final translation as a scholarly resource. Brief notes and information on the book and the author are included. The Hawaiian text is not provided, but has been reprinted in a separate volume, Nakuina [�992] (the date is not provided in the book itself ). This reprint includes Nākuina’s valu-able preface, “E aloha Auanei” (�902a: unnumbered, facing page �, the verso of the front cover), which was found by Mookini in a copy owned by the Bernice Pauahi Bishop Museum library. This preface is not translated in Nakuina �990.

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The pages of the english translation are not coordinated with the Hawaiian original, but they match each other fairly closely. in my spot checking, the translation proved helpful for a number of obscure passages, for instance, Nakuina �902a: 9, i ike ia . . . wahapaa; �990: 8. i could have used the translator’s assistance also in the difficult passage in Nakuina �902a: 67, he make ko‘u . . . o ka waa, but the translation ignores the difficult section and summarizes a general sense, �990: 66 f. another passage has been left out, perhaps because it seemed repetitious, Nakuina �902a: �0, a kuhi . . . o ke keiki; �990: 9. But Nakuina �990: �0, paragraph 2 (“You’ll become famous, for you’re the first one to use a sail on a fishing boat”), is more an explanatory summary than a translation of �902a: ��, paragraph 2 (“and your name will be famous indeed, because you alone are the very first person to think just how the fatigue of the shoulders in rowing could be ended”). Mookini and Nākoa clearly emphasize a readable translation over a literal one. Disagreements are always possible on senses: in view of pakuā, i would gloss pāku‘i “satiated” on Nakuina �902a: �6, rather than have it refer to smell, �990: �5. such criticisms are minor, however, in view of the accomplishment of the translation as a whole, which will, i hope, inspire the translation of Nākuina’s other works. 4. Lukela august �8, �9�� (and other sources); she uses Nakuinaokalani as the family name and Hakulani as Moses’s name within the family. The three children of the family were Moses, another, unnamed brother who survived Moses, and herself, the youngest sibling. “ua Hala o Moses Kuaaea Nakuina” �9��: �, gives the name as Kuaaea, probably a typographical error. i am indebted to my colleague Leina‘ala simmons for discovering many of the following sources, which were used with acknowledgement in the bio-graphical sketch in Nakuina �990: �4� f. [Mookini]. Nākuina is mentioned and described in contemporary texts such as “our office force” �906, and The Third Legislature of the Territory of Hawaii �905. He was listed for many years in the Directory of the Kingdom, the republic, and the Territory of Hawai‘i, which changed names and publishers, but is conven-tionally cited as Polk’s Directory or the Polk-Husted Directory and later as the Honolulu City and County Directory; i will cite it simply as Directory with the year of copyright or publication. Many details are given in Nākuina’s obituaries and reports of his obsequies: “a sad Loss” �9��; g., e., and s. �9��; “Death ends work of rev. M. K. Nakuina” �9��; “ua Hala o Moses Kuaaea Nakuina” �9��;

“Honor Memory of M. K. Nakuina” �9��; untitled obituary, september �9��; “Mahalo Nuiia ka rev. Nakuina Hana” �9��. More information as well as expressions of affection, gratitude, and

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respect for Nākuina can be found in the numerous letters of condolence pub-lished in the newspapers. i have found the following, but more may exist: Ka Hoku o Hawaii, a Hilo newspaper, august �0 (p. 2), �7 (p. 4), 24 (p. 4), 3� (p. 4), september �4 (p. 2), 2� (p. �), october �2 (p. 4), 26 (p. 4), �9��; Ka Nupepa Kuokoa, august �� (p. 4), �8 (pp. 4, 6), 25 (pp. 4, 6), september � (p. 6), �5 (p. 6), 22 (p. 4), 29 (p. 8), october �3 (p. 6), �9��; Kuokoa Home Rula, august �8, �9�� (p. 4); Ka Hoaloha, volume ��, Number 6 (pp. 9 ff.); “rev. Moses K. Nakuina” august �9��. “Na olelo Hoalohaloha no rev. M. K. Nakuina” october �9��, lists the letters of condolence received, providing location and signatories. These letters, composed for publication, from relatives, friends, and churches and their committees and organizations write of Nākuina in the highest terms and occasionally describe work he accomplished in their locations. untitled obitu-ary september �9��, remarks on the unusual quantity of such letters: Piha mai nei na eke leta i na olelo hoalohaloha nona, a ka poe kanikau mai kela pea a keia pea o ka aina ‘The letter baskets were filled with expressions of affection-ate condolence for him by mourning people from one border to the other of the land’. such letters were a nineteenth-century Hawaiian genre and merit study as such and for their linguistic interest; for instance, the use in them of makalua is not found in Pukui and elbert �986. Curiously, neither obituaries nor letters mention the novels of Nākuina, but concentrate almost exclusively on his work in the church and in government. a dossier of letters from and to Nākuina can be consulted at the hmcsl, dated from July 30, �908, to May 8, �9��, his last letter. The dossier contains also a letter that was sent to him after his death. all letters are in english, but Nākuina’s correspondents sometimes quote Hawaiian-language sentences. The letters concern mainly his work as a traveling evangelist and the churches he is servicing. i have not cited all the materials found in the state archives of Hawai‘i or in church publications, and an exhaustive search in these and other collections will certainly reveal more. Photographs of Nākuina can be found, “our office force” �906: �2; Eighty-Seventh Annual Report of the Hawaiian Evangelical Association 1909 �909: facing page 62; Nakuina september �907: 3; september �909: �, Nakuina with the three other delegates; Eighty-Ninth Annual Report of the Hawaiian Evangelical Association 1911 �9��: facing page �5; “Death ends work of rev. M. K. Nakuina”; g., e., and s. �9��: �5; “ua Hala o Moses Kuaaea Nakuina” �9��: �. 5. “Honor Memory of M. K. Nakuina” �9��: 4; the name Pukaloheau does not appear in the list of children in “He Moolelo Hawaii” �902, and i suspect he may have been a later descendant. on Kaiākea, see “He Moolelo

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Hawaii” �902 (partial translation in McKinzie �986: 92 f.); Kamakau May �9, �870; July �4, �870; �96�: �67; �964: �3� ff., �35; �99�: 37; fornander �969: 72 f., 2�2, 239 f., 290, 295; summers �97�: 6 f., �5, �8, 54; McKinzie �983: 79 ff. This relation is not mentioned in the Hawaiian-language obituaries. The wife of abraham fornander, the collector of Hawaiian texts and writer on Hawaiian culture and history, was related to this family. 6. “Death ends work of rev. M. K. Nakuina” �9��. “ordination at Hauula, oahu” November 22, �854, Moses Kuaea is ordained the pastor of the church there; the whole service was in Hawaiian; Kuykendall �947: 339. Kuaea was thus one of the earliest Hawaiian pastors. a photograph of Kuaea can be found in “Moolelo o ka ahahui euanelio o ko Hawaii Paeaina” �9��: 80; he is described as pastor �874–�882. on his work, see Papiohuli June �, �865, the waimea congregation is happy to have such a highly praised Hawaiian minis-ter; Kulika November �0, �866; Kuaea and Judd November �0, �866; Kuykendall �947: 340, Kuaea established the Hawaiian evangelical association in �854. 7. Kuaea January 5, �2, �867. for his other publications, see Kuaea sep-tember 23, �865; Judd, Bell, and Murdoch �978: number 430. a letter to the editor is mentioned in Johnson �975: 73. 8. Kuykendall �967: 2�4. Masthead March 30, �867. 9. “ua Hala o Moses Kuaaea Nakuina” �9��: 5; and other sources. This Hawaiian-language obituary is the main source for most of the information on Nākuina’s early life, and the Hawaiian phrases used in the text below are taken from it (i have regularized the shorter ones). The second most valuable source is “Honor Memory of M. K. Nakuina” �9��. �0. in the Directory for �880–�88�, he is listed as “agent to take acknowl-edgments to instruments for Moloka‘i.” ��. The school, originally established to educate the children of high chiefs, had been open to the children of white residents since �849, Kuykendall �947: 36�. english was the general medium of instruction. �2. “ua Hala o Moses Kuaaea Nakuina” �9��: 5; “Honor Memory of M. K. Nakuina” �9��: 4. see also “our office force” �906. The Directory contains the following listings pertinent to Nākuina’s employment in government: �884,

“messenger government Law Library”; �888, “messenger govt Law Library”; �890, “clerk”; �892, “clerk Bureau of records”; �894, “copyist registrar of Conveyances office”; �896, “copyist registry of Conveyances Judiciary Bldg”; �898, as previous; �900 [Nākuina’s name is given in large type], “Deputy regis-trar of Conveyances, Court House, and vice-President Hawaii Land Co.” �3. “Death ends work of rev. M. K. Nakuina” �9��. see also Peterson �984: 279–282. she is mentioned regularly in the Directory, the fullest listings

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being: �896, “Commr of Private ways and water rights District of Honolulu notary public and agent to grant marriage licenses”; �903, “Commissioner Priv ways and water rights for oahu.” in the �9�� Directory, she is listed as “(wid Moses K).” �4. “stories of the Menehunes” �894: ��3; Manu �900: ��4. see also “Hawai-ian surf riding” �896: �07, “for assistance in its translation we are indebted to M. K. Nakuina, himself no stranger to the sport in earlier days”; Keliipio �900; Manu �90�; reprinted in Thrum �907: 230–249; Nakuina �990: �42 [Mookini]. a note to Manu �90�: ��4, states, “translation completed by s. N. emerson and the whole carefully revised and compared with the original.” Thrum �907: 230, however, states, “Translated from Moke Manu by M. K. Nakuina.” The former note may reflect the dispute between Thrum and Nākuina, mentioned below. �5. “He Buke Moolelo Hawaii” april �2, �902. “He Buke Moolelo Hou” april ��, �902, finds the price oluolu loa ‘very agreeable’ . The second install-ment of a book on The Kumulipo was also priced at twenty-five cents, “Ke Kumulipo” May �7, �902. The price of a Hawaiian-language book was the same in �862, Johnson �975: �44. �6. The issues are from volume �, Number �, to volume 2, Number 3. see also “our office force” �906. The business managers received orders and money for the journal. Nākuina is not listed from september �903 through July �905. Directory listings: �905, “editor Ka Ho aloha” [sic]; for �905–�906, “editor, Ka Hoaloha”; �907 and �909, “asst editor Ka Hoaloha.” at a church confer-ence in �908, he spoke on “The Circulation of Popular religious Literature” (“Minutes of the annual Meeting of �908” �908: �22). Toward the end of his life, Nākuina was on the Handbook Committee (Buke Lawe Lima) of the Hawaiian evangelical association (“Moolelo o ka ahahui euanelio o ko Hawaii Paeaina” �9��: 85). official designations are the Hawaiian evangelical association of Con-gregational Churches and the Hawaiian evangelical association, in Hawaiian, ka ‘Ahahui Euanelio Hawai‘i. �7. Poai, Nakuina, and Hoolapa, November �906. Nakuina september �907–May �908; “Ka elele i seattle” ‘The Delegate to seattle’ is unsigned, but Nākuina is clearly the author, referring to himself as the delegate and using the first person pronoun and possessives; e.g., “ ‘Owai keia?’ a pane aku au ‘O Nakuina. ’ ” ‘ “who is this?” and i answered “Nākuina” ’ (september �907: 4). His photograph appears with the title of the series as a caption. Characteristically, he praises other people in the article, but not himself. The last installment listed promises a continuation (Aole i pau), but i have found none. The above points can be used also to establish the authorship of Nakuina september �909

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(on page �, he refers to “ka elele i seattle” without further explanation) and Nakuina february �9�0 (he refers to himself in the third person and by title, but to all others by name; he also thanks others profusely). see also Nakuina �909a; �909b; february �9�0. i have already mentioned the manuscript letters in the Hawaiian Mission Children’s society Library. �8. “The friends.” �908. “The friends. (Na Hoaloha).” �908. “Honor Memory of M. K. Nakuina” �9��: 4. �9. “our office force” �906: �2; he was also Corresponding secretary of the Territorial sunday school association. g., e., and s. �9��: �5. Eighty-Ninth Annual Report of the Hawaiian Evangelical Association 1911, �9��. “Honor Memory of M. K. Nakuina” �9��: �, 4. 20. These trips will be discussed below. Nākuina left June 27, �907, for seattle (Nakuina september �907: 3). “Honor Memory of M. K. Nakuina” �9��: 4, Nākuina went to the “general world convention” in st. Paul, “going simply as president and trustee, and at his own expense.” g., e., and s. �9��: �5, state that Nākuina traveled “to the international meeting of C. e. societies held in st. Louis in �9�0,” but i have found no further information about this. 2�. untitled obituary september �9��. “ua Hala o Moses Kuaaea Nakuina” �9��: 5. see also, “Honor Memory of M. K. Nakuina” �9��: 4. 22. Nakuina september �907: 4, ��; october �907: 3 f.; December �907: 4; february �908. Compare January �908: 3. 23. The Third Legislature of the Territory of Hawaii �905: representatives list, ix f., 477 ff. The table of matters at the end of this book can be consulted for references to his work on the finance committee. on his active moving of motions and voting, see, e.g., pp. 9�7 ff. He disagreed with the finance Com-mittee majority on several issues: 99�, he felt the Committee should work to provide relief for rice farmers; 99� f., he favored the semimonthly payment of workers; 992 f., in a long report of the minority (of one), he argued that an injustice was being done in the payment of a bill; �004, along with others, he disagreed on a technical point. “ua Hala o Moses Kuaaea Nakuina” �9��: 5, and “Honor Memory of M. K. Nakuina” �9��: 4, are in error in saying that he was elected to the House in �895. He does not appear on the list of representatives at that time. 24. The Third Legislature of the Territory of Hawaii �905: 885. see also pp. �82, 248–252, 323–328, 347 ff., 453 f., 475 f., 575, 7�0 f., 722, 780, 8�4 f., 875 f., 9�2 f., 963 f., 986 ff., �042 f., �076 f., ��34 f. on pp. �025 ff., he suggests that a pro-posed “agricultural College and Model farm” be eventually located at Lahain-aluna and provides an interesting report on that institution. 25. The Third Legislature of the Territory of Hawaii �905: 259, 345 f.

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(water rights); 442–445, 609, 6�� ff., 698, ���5 (roads); 8�8, 872 (extension of landing). 26. The Third Legislature of the Territory of Hawaii �905: 68� f. see also 746–749, 755, 865 f. 27. The Third Legislature of the Territory of Hawaii �905: �06, �24 f. for Nākuina’s continuing interest in Kalaupapa, see “Minutes of the annual Con-ference of �909” �9�0: ��0. 28. The Third Legislature of the Territory of Hawaii �905: 909. on the bills, see, e.g., pp. 905–909. 29. “Honor Memory of M. K. Nakuina” �9��: �, 4. see also Nakuina octo-ber �907: 3. Nākuina voted for temperance, “Moolelo o ka ahahui euanelio o ko Hawaii Paeaina” �9��: 86. Nākuina’s name appears on the list of members of a temperance committee, Ka Hoaloha, June �9�0, volume 9, Number �, p. �. 30. “Honor Memory of M. K. Nakuina” �9��: 4. in the Eighty-Fifth Annual Report of the Hawaiian Evangelical Association 1907 �907: �57, he is listed as a superintendent of Kaumakapili Church. 3�. g., e., and s. �9��: �5. a supply was “a minister resident elsewhere . . . who came from his home church to preach on sundays and was paid by both churches. when there was no ordained minister available a ‘licentiate’ minis-ter (not ordained) from the local community would preach . . . ” , Langlas �990: �8. see also “ua Hala o Moses Kuaaea Nakuina” �9��: 5; Halemano august 25, �9��; Eighty-Ninth Annual Report of the Hawaiian Evangelical Association 1911 �9��: facing page �5, “Pastor waianae, �908–�9��”; “Honor Memory of M. K. Nakuina” �9��: 4, “acting pastor at ewa and waianae, both pastorates increas-ing greatly during his ministry”; Directory �909, “pastor waianae Church”; Directory �9��: “pastor waianae Church”. in the Directory �908, Nākuina is listed as “bkpr [bookkeeper] Hawn evangelical assn.” Curiously, in the Direc-tory �9�0, Nākuina is listed merely by name and address. The congregation of waialua apparently asked for Nākuina as pastor in �9��: “The people want you and every one thinks it is a fine plan” (erdman [?] april �4, �9��). 32. “Ka Hope Komite Hoeueu o ka Paeaina” august �908. “Minutes of the annual Meeting of �908” �908: �26. Eighty-Sixth Annual Report of the Hawaiian Evangelical Association 1908 �908: �3, �52. Nakuina �909a. 33. “Honor Memory of M. K. Nakuina” �9��: 4. Timoteo �9�0: 30. “ua Hala o Moses Kuaaea Nakuina” �9��: 5. Nakuina is listed as a minister from Kaua‘i in “Minutes of the annual Meeting of �908” �908: �2�, whereas he is usually listed as one from o‘ahu. “Moolelo o ka ahahui euanelio o ko Hawaii Paeaina” �9��: 83, a photograph of enoch s. Timoteo. 34. Descriptions of the work can be found in oleson �908 (Nakuina is

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mentioned, 26); “good Cheer from Kauai” �908: 89–93; Timoteo �9�0. 35. Nakuina �909a; �909b (a shortened english translation of �909a); feb-ruary �9�0; manuscript letters in the hmcsl. His Kaua‘i trip was by automo-bile, lasted from october 28 to November 9, �909, and covered Līhu‘e, Hanalei, Kalihiwai, Kāpa‘a, and anahola. although he does not mention Kalapana in connection with his second novel, Nākuina was clearly concerned about the community. on the Congre-gational Church in Kalapana, see Langlas �990: �� f., �7 ff.; �9, photograph of the congregation in �904; 20 ff., on the roman Catholics, 22, on the Mormons. Nākuina first visited Kalapana in august �908 and again in february �909. The congregation was being led by several Luna ‘overseers’, which was creating problems as at other places, and Nākuina wanted to find them a regular pastor, even though he was not sure the congregation could support one (Nakuina september ��, �908; �909a: 74 f., 78). The people were poor, and the church seemed to be losing ground, as the Catholics and Mormons built churches in Kalapana (Nakuina february 28, �909). Nākuina continued to work for Kala-pana until the year of his death (“ahahui Mokupuni o Hawaii,” November �909: 5; oleson March 3, �9��; Nakuina March 6, �9��). 36. untitled obituary, september �9��. These associations are usually referred to by individual island, e.g., Nakuina september ��, �908: 2. see also

“ahahui Mokupuni o Hawaii” November �909. for Nākuina’s activities at the annual meetings, see “Minutes of the annual Meeting of �908” �908: �22 (on Petitions Committee, gives talk), �25 (elected vice-Moderator for following year, on entertainment Committee). “Minutes of the annual Meeting of �909” �909: �07 (on Petitions Committee). “Minutes of the annual Conference of �909” �9�0: �04 (Committee island associations); �05 (acts as interpreter); �07 (reads report as traveling evangelist; this report was referred to a committee which reported back later, �09); �08 (on committee to help return Hawaiians to the land); ��0 (on committee to collect money for Kalaupapa church; ��0 (discussion on encouraging young men to enter ministry); ��0 (reads report of the committee on island associations). at a June �9�0 meeting, he worked on the project of “establishing a memorial to the first Christian missionaries in Hawaii,” “Honor Memory of M. K. Nakuina” �9��: 4. 37. Premonition: “ua Hala o Moses Kuaaea Nakuina” �9��: �. Board:

“Moolelo o ka ahahui euanelio o ko Hawaii Paeaina” �9��: 34 ff. “Minutes of the annual Conference of �9��” �9��: 93, 99. Eighty-Ninth Annual Report of the Hawaiian Evangelical Association 1911 �9��: facing page �5. 38. “rev. Moses Kuaea Nakuina ua Hala” august �0, �9��. “ua Hala o Moses Kuaaea Nakuina” �9��: �. “Death ends work of rev. M. K. Nakuina” �9��.

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g., e., and s. �9��. Directory �9��: “Nakuina rev Moses K, died aug 3, ’��, age 44.” 39. Nakuina september �907–May �908. see also g., e., and s. �9��: �5;

“Honor Memory of M. K. Nakuina” �9��: 4. 40. Nakuina september �907: 3. Nākuina hesitates for two reasons: his english (although on all available evidence it seems good) and his inadequate theological training. on the latter, see L. april �908: “as far as education goes—either general or special—the Hawaiian Minister has little to set over against that of his more favored brother of other lands. He knows nothing of the ancient languages in which the scriptures were written, which he reads, as a rule, only in the Hawaiian version . . . His knowledge of Theology is meagre, and that of two or three decades ago . . . He reads little or nothing for the suf-ficient reason that there is nothing to read. few of them—i refer to the middle aged men—read english with sufficient case [sic: ease] and fluency to enjoy reading, and fewer still are able to enjoy or profit by any professional reading . . . he isn’t a student in our sense of the word.” such an attitude toward Hawai-ian literature helps explain why Nākuina’s novels were not mentioned in his obituaries. 4�. Nakuina october �907: 2. see also, e.g., 2 f.; september �907: �0, he brought poi and dried fish with him from Hawai‘i. 42. Nakuina December �907: 3, with a story about a Japanese-american. 43. Nakuina May �908: 4. Nākuina and the other Hawaiian delegates became famous for the singing at the st. Paul meeting in �909, Nakuina sep-tember �909: 4, �0 ff. This is mentioned in a number of obituaries. g., e., and s. �9��: �6: “a sweet singer, and with a voice just as happy and melodious when he talked, for it was vibrant with the sweet spirit within him. How many there are who will remember his pleasant response to the telephone call; it was not a voice spoken into a machine, but spoken as to a living friend.” 44. Compare the lament for the Hawaiian race by Kamakaia May 3�, �902: Kuu io, kuu koko, kuu aina hanau e,/Kuu oiwi heahea ‘My flesh, my blood, oh the land of my birth,/My hospitable native’ . 45. Big and little: e.g., Nakuina �902a: 27, 29 f., 45 f., 83–86. good and bad: e.g., �902b: 24, 26 f. 46. Local: summers �97�: 62, 66. sayings: Pukui �983: numbers �708, 2596. The independent transmission of chants is important in the history of the newspaper publication of the Pāka‘a tradition. “Makemake” �860 invited ka poe kahiko ‘the old people’ to send na Kaao o ka wa kahiko a me na Kaao hou ‘the tales of the olden time and the new tales’ to the newspaper Ka Hoku Loa for publication. The old people were described as mai ka wa mai o Kalaniopuu

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‘from the time of Kalani‘ōpu‘u’ , the chief who met Captain James Cook. They were asked to write clearly and correctly so there would be no errors. “He Mele no Keawenuiaumi” �860, one of the wind chants from the Pāka‘a tradition, was submitted and published in response. s. K. Kuapuu’s “He wahi Moolelo,” to my knowledge the first complete version of the story to be published, then appeared in �86� (see below). separate publication of the chants could however continue. Kanepuu october �7, �867, in his report on a trip to Moloka‘i, pub-lished two wind chants recited by Kūapāka‘a. The chants from the tradition could be transmitted also in different forms. fornander �969: �22, describes the wind chants as a single “chant of over four hundred lines”; this chant would then have been divided into sections by the prose narratives (compare the Kamapua‘a chants, Charlot �987: 77 ff.). Transmission of chants and prose could be of differing qualities. Kamakau february �5, �868, clearly differenti-ates between the treatment of chants and prose in a version: Pela ka moolelo o Pakaa. Ua pololei ka makani, he uuku ka makani i haule, aia ma ka moolelo ka hemahema a me na kupuna ‘Thus the story of Pāka‘a. The wind [section] was correct; just a little wind was [or just a few winds were] left out. The deficiency is in the story and the grandparents [or ancestors]’ . Compare “Prayer. Calling the Winds in a Calm” n.d. 47. references: e.g., Kamakau �99�: �05 f.; fornander �9�6–�9�7: 5�9; �969: 53; Kuinae May 8, �872: 87 [4], Mailou is mentioned as a famous bird catcher. Parallels: e.g., Kamakau �99�: 5. 48. Kuapuu’s version began to be reprinted in the newspaper Home Rule Republican/Home Rula Repubalika on March �5, �902. few issues of this news-paper are available, so the continuation of the republication cannot be deter-mined. The first installment of Kuapuu’s version was also reprinted—without the closing promise of continuation and without the name of the author—in Ka Nupepa Kuokoa (“He wahi Moolelo” october 3, �902). Both publications may have been stimulated by Nākuina’s work, the former by news of its immi-nent publication. 49. “Ka Moolelo o Pakaa. (No Kuanuuanu kane)” n.d.—a manuscript written in a ledger, numbered pp. ��3–�74—is a very close but not an exact copy of the first seven installments of “He Moolelo no Pakaa.” This transcrip-tion includes some of the installment numbers of the newspaper version: �40 (Helu 4.), �50 (Helu 5.), �60 (6.), �68 (Helu 7.). The missing Helu 2 is found on p. �23, paragraph 4, through �34, paragraph �; Helu 7, from p. �68, paragraph 2, through p. �74. Changes have been made in pencil that are based neither on the newspaper version nor on Nākuina (including the parenthesis in the title), along with remarks in english, pp. ��5, �35, �44, �54, �59, �6�, �72. Pp. �70 f. con-

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tain small changes in another hand. at the end of the manuscript is written O ka Pau no paha ia ‘This is perhaps the end’ , indicating that the writer of the manuscript knew of no other newspaper installments, but doubted correctly whether the story had been concluded. if publication of the installments had proceeded weekly, as earlier, Helu 7 would correspond to volume 3, Number 33, of Ke Au Okoa. unfortunately, Number 34 has not been found, the next available number being 35. Helu 2, the second installment, may be summarized in part (to death of grandfather and succession of Pāka‘a) in Thrum �923: 62–67. The version in fornander �9�8–�9�9: 72–77, “He Kaao no Pakaa, story of Pakaa’; 78–�35, “He Kaao no Kuapakaa, Legend of Kuapakaa,” is close to Kuapuu. Newspapers were widely read and often kept; for instance, Kanepuu february 8, �868, mentions having read Kuapuu on Pāka‘a. The author of “He Moolelo no Pakaa” refers several times to Kuapuu’s earlier version. for a list of sources, see summers �97�: �97. english versions are listed in Nakuina �990: viii f. [Mookini; i agree with her that the rice version seems to depend on Nākuina’s]. on this litera-ture in general, Beckwith �9�9: 3�6, 324; �970: 86 f. 50. Kamakau December 22, 29, January 5, �87�; english translation in Kamakau �96�: 36–45. for another short historical treatment, see fornander �969: ��2. i differ on a number of points with Nakuina �990: vii f. [Mookini]. 5�. folk versions: Beckwith �932: 333. saying: Pukui �983: number �347. versions: fornander �9�6–�9�7: 574–595; “He Moolelo no ke Keiki Hoopapa o Puna” �902; “ ‘No ke Keiki Hoopapa, oia o Kalapana’ no Puna, Hawaii [sic] (story of Kalapana, the riddler)” n.d. on this literature in general, see Beck-with �922, �932, �970: 455–463. 52. Nakuina �902a: 5�, second prose paragraph; May �, �86�, column 2, second prose paragraph. Many such examples can be found, e.g., �902a �7; “He Moolelo no Pakaa” october 24, �867, col. 4. 53. Nakuina �902a: 42; compare fornander �9�8–�9�9: 8�. Prose and poetry are very close in Nakuina �902b: 35. 54. Nakuina �902a: 36. “He Moolelo no Pakaa” November 7, �867. This section is not found in Kuapuu. 55. Nakuina �902a: 8 paragraphs 4–5, is based closely on “He Moolelo no Pakaa” october 24, �867, col. 2, paragraph 4. No ka uuku . . . hoohalahala iho la o Pakaa is however not in the original and is an explanation by Nākuina of why Pāka‘a asks a question. Nakuina �902a: 64, paragraph 7, is based on Kuapuu May �, �86�, column 2, with additions describing thoughts and feelings. 56. Nakuina �902a: 83–87, 95–�03. Preparation and later use are major themes in �902b: e.g., 27 ff., 33, 35, 38 f. Preparedness is a traditional Hawaiian

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virtue, Judd �930: proverbs �, 34, ��8, 232, 263; �22, �24, good methods and plan-ning make work easier. Compare elbert �976: �26, on Nākuina’s modernizing the itinerary form by simplifying it: “Nākuina’s phrases are longer, he piled up sequences of homonyms, and he mentioned only important places.” elbert is however in error when he says that Nakuina �902a was written for the young people of the Christian endeavor society. Nākuina can also make additions for dramatic purposes, for instance, the search for Pāka‘a, �902a: �23 ff. 57. Nākuina’s two novels provided entries for Pukui and elbert �986. entered as new word or contributing to entries:

Nakuina �902a: haili, �2; ‘ai ‘āina, 27; ‘ene‘enemi, 30; kana, 40; kului, 48 [28 of entry in error]; kūpe‘e, 6�; pāku‘i, 72; ma‘opa, 75, ��5; ha‘alululu, 78; huluhulu‘i‘i, 78 [?]; ha‘ukekeke, 78; hāpe‘epe‘e, 79; pupu, 96;

‘ope‘ope, �00; kōahe, �02; unea, �03; ‘awahua, ��0; not entered: kohepopo, 29 (explained as an old name for tuberculosis); “ko-ko-aha,” 82. Nakuina �902b: na‘au‘uā hele, ��; ho‘omālō, �5; ‘ī as noun, �9; ne‘i, 25; ewe, 38; ‘aukuku, 40; ku‘i lena, 55; nenanena, e.g., 56, 58; hauhili, 68; kiani, 79; mae, 84; not entered: ‘onā as correlative of ‘one‘i, 37 f., 86.

Nakuina �902b forms a number of words with a- or ‘ā-, which i believe to be a causative/simulative prefix, like ha‘a- and ho‘o- (the simulative is entered in ‘a-). The word ‘āmake (�902b: 42, 44 f., 50, 77, 93 ‘give up for dead’) is entered with a causative sense. The word ‘ānoa (�902b: �9, 46, 48) has been entered, but i would see its meaning as ‘to make noa’ and thus similar to such words as

‘āpono and ‘āhewa. The current entry for ‘āwaha does not, i would argue, cover the uses in Nakuina �902b: 8�, 89. 58. for example, Nakuina �902b: mamamake, 42, 93; uhoi maua, 89; hohohoi, 47; uhaele, 46; papapau, 84. for a good example of precision, see e.g., �902b: 4�, last paragraph continuing on 42; 79, paragraph 3. unusual expressions are used, such as ke Kauai for ‘the person from Kaua‘i’ (�902b: 52 f.). Certain peculiarities of style can be found, such as the extensive use of ‘i‘o and

‘oiai and the use of kahi for kekahi. 59. Nakuina �902b: 33 f., he explains that Kalapana’s malo ‘loin cloth’ , following Kaui’s description, is the way children dressed in the old days; 36, he prepares for a later passage by revealing the evil chief ’s brother had seen Mokuola island; 45, with narrative and quotation he clarifies the point of two significant names; 54, a direct explanation in parentheses; 76 f., an explanation of cheating. Nākuina’s extensive explanations can be contrasted to earlier ver-sions, e.g., fornander �9�6–�9�7: 589–59�. 60. Nakuina �902b: �8 f.; 7�, the feelings of the evil chief ’s teacher on

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Moses Kuaea Nākuina: Hawaiian Novelist 47

being berated by him; 73, the emotional reaction to being taunted; 74, the sul-lenness of an opponent; 83, the thought processes of Kalapana’s opponents. 6�. Nakuina �902b emphasizes the role of the audience in the story: 28, word of the coming contest spreads; 3� f., the audience gathers; 32, it is seen by Kalapana’s opponents; 32, 34–39, 43, 66, 79, 84 f., 89, the crowd reacts, and Nākuina uses those reactions as occasions for explanation; 39, the crowd acts as a referee and demands fairness; 37, 4�, the crowd defends its right to attend the contest, have opinions, and make judgements; 35, 39, the crowd is used to explain the trick of sleeping in the road (see below) and demands that the boy’s statements be checked on the spot; 35 f., 40 f., 5�, 78, the crowd makes judge-ments; 76, the crowd disagrees with the judgement of the chief; 42, 50, 77, 93, the crowd’s doubts raise suspense; 44 f., 50, 76, the crowd backs the boy; 46, 48, the crowd wants no allowance to be given to Kalapana’s opponents; 52 f., the crowd finds the opponents evil and unfair; 73 f., the crowd insists that Kalapana observe proper etiquette, but accepts his defense. 62. Nakuina �902b: 79, 83, 85–90. The fact that the ending of Nākuina’s version is missing makes it impossible to know how he would have narrated the conclusion of the contest. 63. Nakuina �902b: ��6–�20. The fishermen are however clearly desig-nated as enemies, as seen above. Compare Charlot �987: �39. 64. The exceptions are minor, for instance, Pāka‘a’s regret at misdirect-ing his chief in a dream and the idea that an audience at a contest of wits did not appreciate taunting, Nakuina �902b: 73; the correct behavior is described, 73 f. Taunting was however a central part of the contest and was enjoyed in many activities of classical Hawaiian culture. 65. Detailed parallels can be found with other authors. for instance, compare Nakuina �902a: 46, on signals at sea, with ‘Ī‘ī february 27, March 6 �869; compare also May �4, �870. as with Kalapana and his ipu hoopapa ‘gourd with equipment for the contest of wits’ (Nakuina �902b: �4 f.), ‘Ī‘ī’s mother pre-pares a hōkeo ‘carrying gourd’ with provisions for his journey and arranges for people to care for him (January 29, �870). Parallels include moral instruction, Nakuina �990: 27 [Mookini].

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BiBLiograPHY

“ahahui Mokupuni o Hawaii,” November �909. Ka Hoaloha, volume 8, Number 6, pp. �, 3–5.

Beckwith, Martha warren, �9�9. The Hawaiian Romance of Laieikawai. Thirty-Third Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution 1911–1912, washington, pp. 284–666.

Beckwith, Martha w., �922. “Hawaiian riddling.” American Anthropologist, volume 24, Number 3, July–september, pp. 3��–33�.

Beckwith, Martha warren, �932. “Hawaiian riddles and Proverbs.” The Friend, volume �5�, Number 2, february, pp. 332 f.

Beckwith, Martha, �970. Hawaiian Mythology. Honolulu: university of Hawaii Press.

Charlot, John, �977. “The application of form and redaction Criticism to Hawaiian Literature,” The Journal of the Polynesian Society, volume 86, Number 4, December, pp. 479–50�.

Charlot, John, �983. Chanting the Universe: Hawaiian Religious Culture. Honolulu and Hong Kong: emphasis international.

Charlot, John, �987. The Kamapua‘a Literature: The Classical Traditions of the Hawaiian Pig God as a Body of Literature, Monograph series, Number 6. Lā‘ie, Hawai‘i: The institute for Polynesian studies, Brigham Young university–Hawai‘i Campus.

Charlot, John, in process. Classical Hawaiian Education.“Death ends work of rev. M. K. Nakuina: well-Known Hawaiian Minister

Passes away at Kaimuki,” �9��. The Honolulu Advertiser, august 4, p. �0.

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Eighty-Sixth Annual Report of the Hawaiian Evangelical Association 1908, �908. Honolulu: Hawaiian star Print.

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elbert, samuel H. (ed.), �959. Selections from Fornander’s Hawaiian Antiquities and Folk-Lore. Honolulu: university of Hawaii Press.

elbert, samuel H., �976. “Connotative values of Hawaiian Place Names.” in adrienne L. Kaeppler, and H. arlo Nimmo (eds.): Directions in Pacific

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Moses Kuaea Nākuina: Hawaiian Novelist 49

Traditional Literature, Essays in Honor of Katharine Luomala, Bernice P. Bishop Museum special Publication 62. Honolulu, Bishop Museum Press, �976 pp. ��7–�33.

[erdman, J. P.?], april �4, �9��. Letter to Nakuina. Manuscript, The Hawaiian Mission Children’s society Library.

fornander, abraham, �9�6–�9�7. Fornander Collection of Hawaiian Antiquities and Folk-Lore, Memoirs of the Bernice Pauahi Bishop Museum volume 4. Honolulu: Bernice Pauahi Bishop Museum.

fornander, abraham, �9�8–�9�9. Fornander Collection of Hawaiian Antiquities and Folk-Lore, Memoirs of the Bernice Pauahi Bishop Museum volume 5. Honolulu: Bernice Pauahi Bishop Museum.

fornander, abraham, �969. An Account of the Polynesian Race, Its Origin and Migrations and the Ancient History of the Hawaiian People to the Times of Kamehameha I. volume 2. rutland and Tokyo: Charles e. Tuttle Company.

“The friends.” �908. Eighty-Sixth Annual Report of the Hawaiian Evangelical Association 1908, �908. Honolulu: Hawaiian star Print, p. �00.

“The friends. (Na Hoaloha).” �908. Hoike Makahiki Kanawalu Kumamaono o ka Ahahui Euanelio Hawaii 1908. Honolulu: Hawaiian star Print.

g., o. H., J. P. e., and f. s. s., �9��. “a rare Man.” The Friend, volume 69, Number 9, september, pp. �4 f.

“good Cheer from Kauai,” �908. Eighty-Sixth Annual Report of the Hawaiian Evangelical Association 1908, �908. Honolulu: Hawaiian star Print, pp. 85–93.

Halemano, J., august 25, �9��. “He Hoomaikai Nui.” Ka Nupepa Kuokoa, p. 6.Haleole, s. N., april 24, �865. “Ka Nupepa Hou.” Ke Au Okoa, volume �,

Number �, p. 4. Handy, e. s. Craighill, and Pukui, Mary Kawena, �972. The Polynesian

Family System in Ka-‘u, Hawai‘i. rutland and Tokyo: Charles e. Tuttle Company.

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“He Moolelo Hawaii: o Kaiakea ke Kuhikuhi Puuone ke Kumu o ko Kamehameha i Lanakila,” �902. Ka Nupepa Kuokoa, volume 40, Number 30, July 25, p. 4.

“He Moolelo no ke Keiki Hoopapa o Puna, Hawaii: Ke Kaeaea o ka Niu Holu o Kalapana: Ka Mea nana i Kulai ka ike ame ka Noeau o na Loea Hoopapa o Kauai-o-Mano-Kalanipo,” �902. Ka Nupepa Kuokoa, volume 40, Number 20, May �6, pp. 4, 6.

“He Moolelo no Pakaa,” Helu �, october 24, �867. Ke Au Okoa, volume 3, Number 27, p. 4.

“He Moolelo no Pakaa,” Helu 3, November 7, �867. Ke Au Okoa, volume 3, Number 29, p. 4.

“He Moolelo no Pakaa,” Helu 4, November �4, �867. Ke Au Okoa, volume 3, Number 30, p. 4.

“He Moolelo no Pakaa,” Helu 5, November 2�, �867. Ke Au Okoa, volume 3, Number 3�, p. 4.

“He Moolelo no Pakaa,” Helu 6, November 28, �867. Ke Au Okoa, volume 3, Number 32, p. 4.

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“Honor Memory of M. K. Nakuina,” �9��. The Pacific Commercial Advertiser, august 7, pp. �, 4.

[‘Ī‘ī, John Papa], february 27, �869. “Na Hunahuna o ka Moolelo Hawaii.” Ka Nupepa Kuokoa, volume 8, Number 9, p. �.

[‘Ī‘ī, John Papa], March 6, �869. “Na Hunahuna o ka Moolelo Hawaii.” Ka Nupepa Kuokoa, volume 8, Number �0, p. �.

[‘Ī‘ī, John Papa], July 3�, �869. “Hunahuna Moolelo Hawaii.” Ka Nupepa Kuokoa, volume 8, Number 30 [sic: 3�], p. �.

[‘Ī‘ī, John Papa], January 29, �870. “Na Hunahuna no ka Moolelo Hawaii.” Ka Nupepa Kuokoa, volume 9, Number 5, p. �.

[‘Ī‘ī, John Papa], May �4, �870. “Na Hunahuna no ka Moolelo Hawaii.” Ka Nupepa Kuokoa, volume 9, Number 20, p. 4.

ii, John Papa, �959. Fragments of Hawaiian History (translated by Mary Kawena Pukui; edited by Dorothy B. Barrère). Honolulu: Bishop Museum Press.

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Moses Kuaea Nākuina: Hawaiian Novelist 5�

Mission Children’s society and the university Press of Hawaii.Judd, Henry P., �930. Hawaiian Proverbs and Riddles, Bernice P. Bishop

Museum Bulletin 77. Honolulu: Bernice Pauahi Bishop Museum. “Ka Hope Komite Hoeueu o ka Paeaina,” august �908. Ka Hoaloha, volume 7,

Number 3, p. 2.“Ka Moolelo o Pakaa. (No Kuanuuanu kane),” n.d. Bishop Museum archives Hi.

L-5.Kaluna, Julia K., M. Kalei, and r. N. Kahokuoluna, august �8, �9��. “He

Hoalohaloha no rev. Moses K. Nakuina.” Ka Nupepa Kuokoa, p. 6.Kamakaia, samuel K., May 3�, �902. He Kanaenae Aloha i ka Lahui Hawaii

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iloko o na Kaao Hawaii.” Ka Nupepa Kuokoa, volume 7, Number 7, p. 3.Kamakau, s. M., May �9, �870. Ka Moolelo Hawaii. Ke Au Okoa, volume 6,

Number 5, p. �. Kamakau, s. M., July �4, �870. Ka Moolelo Hawaii. Ke Au Okoa, volume 6,

Number �3, p. �. Kamakau, s. M., December 22, �870. “Ka Moolelo Hawaii. Helu 54.” Ke Au

Okoa, volume 6, Number 36, p. �. Kamakau, s. M., December 29, �870. “Ka Moolelo Hawaii. Helu 55.” Ke Au

Okoa, volume 6, Number 37, p. �. Kamakau, s. M., January 5, �87�. “Ka Moolelo Hawaii. Helu 56.” Ke Au Okoa,

volume 6, Number 38, p. �. Kamakau, samuel M., �96�. Ruling Chiefs of Hawaii. Honolulu: The

Kamehameha schools. Kamakau, samuel M., �964. Ka Po‘e Kahiko, The People of Old, Bernice P.

Bishop Museum special Publication 5�. Honolulu: Bernice Pauahi Bishop Museum.

Kamakau, samuel Mānaiakalani �99�. Nā Mo‘olelo a ka Po‘e Kahiko: Tales and Traditions of the People of Old (ed. Dorothy B. Barrère; trans. Mary Kawena Pukui). Honolulu: Bishop Museum Press.

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Kanepuu, J. H., february 8, �868. “Na Haina o na ninau a J. D. K. no ke Kaao o Hamanalau.” Ka Nupepa Kuokoa, volume 7, Number 6, p. 3.

Kaui, s. M., November �3, �865. “He Kaao no ke Keiki-Hoopapa,” Helu �. Ke Au Okoa, volume �, Number 30, p. 4 unnumbered.

Kaui, s. M., November 20, �865. “He Kaao no ke Keiki-Hoopapa,” Helu 2. Ke Au Okoa, volume �, Number 3�, p. 4 unnumbered.

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Kaui, s. M., November 27, �865. “He Kaao no ke Keiki-Hoopapa,” Helu 3. Ke Au Okoa, volume �, Number 32, p. 4 unnumbered.

Kaui, s. M., December 4, �865. “He Kaao no ke Keiki-Hoopapa,” Helu 4. Ke Au Okoa, volume �, Number 33, p. 4 unnumbered.

Kaui, s. M., December �8, �865. “He Kaao no ke Keiki-Hoopapa,” Helu 5. Ke Au Okoa, volume �, Number 35, p. 4 unnumbered.

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Almanac and Annual for 1901 (M. K. Nakuina, trans.). Honolulu: Hawaiian gazette Co., Print., pp. ��0–��4.

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Kuaea, M., January �2, �867. “No ka awa.” Ka Nupepa Kuokoa, volume 6, Number 2, p. 4.

Kuaea, M., and a. f. Judd, November �0, �866. “He Palapala i na Kahu o na Kula sabati.” Ka Nupepa Kuokoa, volume 5, Number 45, p. 2.

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Kuapuu, s. K., april 24, �86�. “He wahi Moolelo,” Helu 2. Ka Hae Hawaii, volume 6, Number 4, p. �6.

Kuapuu, s. K., May �, �86�. “He wahi Moolelo,” Helu 3. Ka Hae Hawaii, volume 6, Number 5, p. �9.

Kuapuu, s. K., May 8, �86�. “He wahi Moolelo,” Helu 4. Ka Hae Hawaii, volume 6, Number 6, p. 24.

Kuapuu, s. K., May �5, �86�. “He wahi Moolelo,” Helu 5. Ka Hae Hawaii, volume 6, Number 7, p. �.

Kuapuu, s. K., May 22, �86�. “He wahi Moolelo,” Helu 6. Ka Hae Hawaii, volume 6, Number 8, p. �.

Kuapuu, s. K., May 29, �86�. “He wahi Moolelo,” Helu 7. Ka Hae Hawaii, volume 6, Number 9, p. 36.

Kuapuu, s. K., June 5, �86�. “He wahi Moolelo,” Helu 8. Ka Hae Hawaii, volume 6, Number �0, p. 40.

Kuapuu, s. K., June �2, �86�. “He wahi Moolelo,” Helu 9. Ka Hae Hawaii, volume 6, Number ��, p. 44.

Kuapuu, s. K., June �9, �86�. “He wahi Moolelo,” Helu �0. Ka Hae Hawaii, volume 6, Number �2, p. 48.

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Moses Kuaea Nākuina: Hawaiian Novelist 53

Kuapuu, s. K., March �5, �902. “He Moolelo Kaao no Pakaa.” Home Rule Republican/Home Rula Repubalika, volume �, Number �6, p. 5.

Kuinae, B. w., May 8, �872. “He aha na oihana o Hawaii nei mamua aku o ka hiki ana mai o Kapena Kuke?” Manuscript, Hawaiian ethnographic Notes i archives: 84–88 [manuscript numbered �–5, Bernice Pauahi Bishop Museum Library.

Kulika, o. H., November �0, �866. “Na Kula sabati a me ka aha Hui Kula sabati o June �866.” Ka Nupepa Kuokoa, volume 5, Number 45, p. 2.

Kuykendall, ralph s., �947. The Hawaiian Kingdom: 1778–1854, Foundation and Transformation. Honolulu: university of Hawaii.

Kuykendall, ralph s., �967. The Hawaiian Kingdom, volume iii: 1854–1893, The Kalakaua Dynasty. Honolulu: university of Hawaii.

L., J. M., april �908. “The Hawaiian Minister.” The Friend, volume 65, Number 4, p. 8.

Langlas, Charles, �990. The People of Kalapana, 1823–1950: A Report of the Kalapana Oral History Project. n. l.: Co. Charles Langlas.

Lukela, Julia K., august �8, �9��. “Niau Palanehe ka uhane o kuu Pokii. aloha wale!” Ka Nupepa Kuokoa, august �8, �9��, p. 6.

“Mahalo Nuiia ka rev. Nakuina Hana.” �9��. Kuokoa Home Rula, volume 9, Number 32, august ��, p. 3

Mahi, Noa N., solomon K. oili, and C. H. Maemae, august 25, �9��. says Nak worked at ‘ewa church in �906 and �907 ma ke ano haiolelo e kokua ana ia Rev. E. S. Timoteo . . .

“Makemake,” �860. Ka Hoku Loa, volume �, Number ��, May, p. 44.Manu, Moke, �900. “Ku-ula, the fish god of Hawaii.” Hawaiian Almanac and

Annual for 1901. Honolulu: Hawaiian gazette Co., Print., pp. ��4–�24. [Manu, Moke], �90�. “aiai, son of Ku-ula.” Hawaiian Almanac and Annual for

1902. Honolulu: Thos. g. Thrum, pp. ��4–�28.Masthead, March 30, �867. Ka Nupepa Kuokoa, volume 6, Number �3, p. 2.McKinzie, edith Kawelohea, �983. Hawaiian Genealogies: Extracted from

Hawaiian Language Newspapers (edited by ishmael w. stagner, ii), volume �. Lā‘ie: The institute for Polynesian studies, Brigham Young university–Hawai‘i Campus.

McKinzie, edith Kawelohea, �986. Hawaiian Genealogies: Extracted from Hawaiian Language Newspapers (edited by ishmael w. stagner, ii), volume 2. Lā‘ie: The institute for Polynesian studies, Brigham Young university–Hawai‘i Campus.

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“Minutes of the annual Meeting of �908,” �908. Eighty-Sixth Annual Report of the Hawaiian Evangelical Association 1908, �908. Honolulu: Hawaiian star Print, pp. �20–�3�.

“Minutes of the annual Meeting of �909.” �909. Eighty-Seventh Annual Report of the Hawaiian Evangelical Association 1909, �909. Honolulu: Hawaiian gazette Co., Ltd., pp. �06–��9.

“Minutes of the annual Conference of �909.” �9�0. Eighty-Eighth Annual Report of the Hawaiian Evangelical Association 1910, �9�0. Honolulu: Hawaiian gazette Co., Ltd., pp. �02–��7.

“Minutes of the annual Conference of �9��.” �9��. Eighty-Ninth Annual Report of the Hawaiian Evangelical Association 1911, �9��. Honolulu: Hawaiian star Print, pp. 9�–�03.

“Moolelo o ka ahahui euanelio o ko Hawaii Paeaina i ke Kanawalu Kumamaiwa o ka Manawa o kona Halawai Makahiki ana—Kau o iune, M. H. 1911,” 1911. Hoike Makahiki Kanawalu-Kumamaiwa o ka Ahahui Euanelio Hawaii. Honolulu: Hawaiian star Print, pp. 75–87.

“Na olelo Hoalohaloha no rev. M. K. Nakuina,” october 1911. Ka Hoaloha, volume 11, Number 5, p. 9.

Nakuina, Moses K., 1902a. Moolelo Hawaii o Pakaa a me Ku-a-Pakaa, Na Kahu iwikuamoo o Keawenuiaumi ke alii o Hawaii, a o na Moopuna hoi a Laamaomao! Ke Kamaeu nana i Hoolakalaka na Makani a pau o na Mokupuni o Hawaii nei, a uhao iloko o kana ipu Kaulana i Kapaia o ka ipumakani a Laamaomao. Honolulu: published by the author.

Nakuina, Moses K., 1902b. Moolelo Hawaii no Kalapana, Ke Keiki Hoopa-pa o Puna, Ka Mea nana ka Olelo Kaulana “Mo-ke-ki-la-make” ame kana Ipu Hoopa-pa i Kapaia o Lono-A-Ipu, Ke Kamaeu nana i Hoopahu a o Kalanialiiloa ke alii Hoopa-pa o Kauai. Honolulu: grieve Publishing Co., Ltd..

[Nakuina, Moses K.], september 1907. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 4, pp. 3 f., 9–14.

[Nakuina, Moses K.], october 1907. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 5, pp. 2 ff., 10 f.

[Nakuina, Moses K.], November 1907. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 6, pp. 4, 9 ff.

[Nakuina, Moses K.], December 1907. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 7, pp. 2 ff.

[Nakuina, Moses K.], January 1908. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 8, pp. 3 f.

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Moses Kuaea Nākuina: Hawaiian Novelist 55

[Nakuina, Moses K.], february 1908. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 9, p. 4.

[Nakuina, Moses K.], March 1908. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 10, p. 4.

[Nakuina, Moses K.], april 1908. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 11, p. 4.

[Nakuina, Moses K.], May 1908. “Ka eleele i seattle.” Ka Hoaloha, volume 6, Number 12, pp. 3 f.

Nakuina, Moses K., 1909a. “Hoike a ka Hope Komite Hoeueu.” Hoike Makahiki Kanawalu Kumamahiku o ka Ahahui Euanelio Hawaii 1909. Honolulu: Hawaiian star Print, pp. 73–78.

[Nakuina, M. K.], 1909b. “Touring windward Hawaii.” Eighty-Seventh Annual Report of the Hawaiian Evangelical Association 1909, 1909. Honolulu: Hawaiian gazette Co., Ltd., pp. 87 f.

Nakuina, Moses K., february 28, 1909. Letter to wm Brewster oleson and report for february 25, 26. Manuscript, The Hawaiian Mission Children’s society Library.

[Nakuina, M. K.], september 1909. “Na elele C. e. a Hawaii no st. Paul.” Ka Hoaloha, volume 8, Number 4, pp. 1–5, 9–12.

Nakuina, Moses K., september 11, 1908. Letter to w. B. oleson. Manuscript, The Hawaiian Mission Children’s society Library.

[Nakuina, M. K.], february 1910. “Moolelo o ka Huakai Kaahele Haieuanelio.” Ka Hoaloha, volume 8, Number 9, pp. 2 ff.

Nakuina, Moses K., March 6, 1911. Letter to w. B. oleson. Manuscript, The Hawaiian Mission Children’s society Library.

Nakuina, Moses K., May 8, 1911. Letter to J. P. erdman. Manuscript, The Hawaiian Mission Children’s society Library.

Nakuina, Moses K., 1990. The Wind Gourd of La‘amaomao: The Hawaiian Story of Pāka‘a and Kū-a-Pāka‘a, Personal Attendants of Keawenuiaumi, Ruling Chief of Hawaii and Descendants of La‘amaomao (translated by esther T. Mookini and sarah Nākoa). Honolulu: Kalamakū Press.

Nakuina, Moses K., [1992]. Moolelo Hawaii o Pakaa a me Ku-a-Pakaa, Na Kahu Iwikuamoo o Keawenuiaumi ke Alii o Hawaii, a o na Moopuna hoi a Laamaomao! Ke Kamaeu nana i Hoolakalaka na Makani a pau o na Mokupuni o Hawaii nei, a uhao iloko o kana Ipu Kaulana i Kapaia o ka Ipumakani a Laamaomao. Honolulu: Kalamakū Press.

“ ‘No ke Keiki Hoopapa, oia o Kalapana’ no Puna,Hawaii [sic] (story of Kalapana, the riddler),” n.d. Bishop Museum archives Hi. L-7.

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oleson, wm. Brewster, 1908. “Things That He saw.” Eighty-Sixth Annual Report of the Hawaiian Evangelical Association 1908, 1908. Honolulu: Hawaiian star Print, pp. 21–29..

[oleson, william Brewster], March 3, 1911. Letter to M. K. Nakuina. Manuscript, The Hawaiian Mission Children’s society Library.

“our office force,” 1906. The Friend, volume 63, Number 8, august, pp. 12 f.“Pakaa ame Ku-a-Pakaa,” May 9, 1902. Ka Nupepa Kuokoa, volume 40, Number

19, p. 1.Papiohuli, s., June 1, 1865. “Ko rev. M. Kuaea noho ana ma waimea nei.” Ka

Nupepa Kuokoa, volume 4, Number 22, p. 1.Peterson, Barbara Bennett (ed.), 1984. Notable Women of Hawaii. Honolulu:

university of Hawaii Press.Poai, w. K., Moses K. Nakuina, and Dan. K. Hoolapa, November 1906. “Hoike

a ke Komite ahamele no Hauula ame waikane.” Ka Hoaloha, volume 5, Number 6, p. 1.

“Prayer. Calling the Winds in a Calm,” n.d. Typescript, Hawaiian ethnographic Notes i: 1045, Bernice Pauahi Bishop Museum Library [edgar Henriques Collection].

Pukui, Mary Kawena, 1983. ‘Olelo No‘eau, Hawaiian Proverbs & Poetical Sayings, Bernice P. Bishop Museum special Publication 71. Honolulu: Bishop Museum Press.

Pukui, Mary Kawena, and samuel H. elbert, 1986. Hawaiian Dictionary: Hawaiian-English, English-Hawaiian (revised and enlarged edition). Honolulu: university of Hawaii Press.

“rev. Moses K. Nakuina,” august 1911. The Friend, volume 69, Number 8, pp. 12, 14.

“rev. Moses Kuaea Nakuina ua Hala.” Ka Hoku o Hawaii, august 10, 1911, p. 2.“a sad Loss,” 1911. The Friend, volume 69, Number 9, september, p. 5.“stories of the Menehunes. Hawaii the original Home of the Brownies,” 1894.

Hawaiian Almanac and Annual for 1895. Honolulu: Press Publishing Co., steam Print, pp. 112–117.

summers, Catherine C., 1971. Molokai: A Site Survey, Pacific anthropological records Number 14. Honolulu: Bernice Pauahi Bishop Museum.

Ta Moo-Atua a me na Taao o ta Honua nei, 1858. Honolulu: Pai-palapala Katolika.

The Third Legislature of the Territory of Hawaii, Regular Session, Journal of the House of Representatives 1905, 1905. Honolulu: the Bulletin Publishing Co. Ltd.

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Moses Kuaea Nākuina: Hawaiian Novelist 57

Timoteo, e. s., 1910. “Hoike no na Hana Hoeueu.” Hoike Makahiki Kanawalu-Kumamawalu o ka Ahahui Euanelio Hawaii 1910. Honolulu: Hawaiian gazette Co., Ltd., pp. 30 ff.

Thrum, Thomas g., 1907. Hawaiian Folk Tales. Chicago: a. C. McClurg & Co. Thrum, Thomas g., 1923. More Hawaiian Folk Tales, A Collection of Native

Legends and Traditions. Chicago: a. C. McClurg & Co. “ua Hala o Moses Kuaaea Nakuina,” 1911. Ka Nupepa Kuokoa, august 11, pp.

1, 5.untitled obituary, september 1911. Ka Hoaloha, volume 11, Number 4, p. 1.

“will Hawaii redeem Herself?” 1906. Hawaiian Almanac and Annual for 1907. Honolulu: Thos. g. Thrum, pp. 133–139.

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