Lonopuha; Or, Origin of the Art of Healing in Hawaii

During the time that Milu was residing at Waipio, Hawaii, the year of which is unknown, there came to these shores a number of people, with their wives, from that vague foreign land, Kahiki. But they were all of godly kind (ano akua nae), it is said, and drew attention as they journeyed from place to place. They arrived first at Niihau, and from there they travelled through all the islands. At Hawaii they landed at the south side, thence to Puna, Hilo, and settled at Kukuihaele, Hamakua, just above Waipio.

ミルがハワイ島のワイピオに住んでいたころ——その年は分からない——この岸に、はるかな異国カヒキから、妻をともなった一群の人々がやって来た。けれども彼らはみな神のたぐいの者(アノ・アクア・ナエ)であったと言われ、あちこちを旅してゆくその姿は人目を引いた。一行はまずニイハウに着き、そこから島々をすべて巡った。ハワイ島では南側に上陸し、それからプナ、ヒロを経て、ワイピオのすぐ上手にあるハマクアのククイハエレに住みついた。

On every island they visited there appeared various diseases, and many deaths resulted, so that it was said this was their doings, among the chiefs and people. The diseases that followed in their train were chills, fevers, headache, pani, and so on.

一行が訪れた島という島に、さまざまな病が現れ、多くの者が死んだ。それゆえ首長たちのあいだでも人々のあいだでも、これは彼らのしわざだと言われた。その跡について回った病は、悪寒、熱、頭痛、パニなどであった。

These are the names of some of these people: Kaalaenuiahina, Kahuilaokalani, Kaneikaulanaula, besides others. They brought death, but one Kamakanuiahailono followed after them with healing powers. This was perhaps the origin of sickness and the art of healing with medicines in Hawaii.

その人々のうちの何人かの名はこうである。カアラエヌイアヒナ、カフイラオカラニ、カネイカウラナウラ、そのほかにもいた。彼らは死をもたらしたが、カマカヌイアハイロノという者が癒やしの力を持って彼らのあとを追った。これがおそらく、ハワイにおける病の始まりであり、薬をもって癒やす術の始まりであった。

As has been said, diseases settled on the different islands like an epidemic, and the practice of medicine ensued, for Kamakanuiahailono followed them in their journeyings. He arrived at Kau, stopping at Kiolakaa, on the west side of Waiohinu, where a great multitude of people were residing, and Lono was their chief. The stranger sat on a certain hill, where many of the people visited him, for the reason that he was a newcomer, a custom that is continued to this day. While there he noticed the redness of skin of a certain one of them, and remarked, "Oh, the redness of skin of that man!"

さきに述べたとおり、病は疫病のように島々に居ついた。そして医術が行われるようになった。カマカヌイアハイロノが彼らの旅のあとを追ったからである。カマカヌイアハイロノはカウに着き、ワイオヒヌの西側のキオラカアにとどまった。そこには大勢の人々が住んでいて、ロノがその首長であった。この旅人がある丘に腰を下ろすと、多くの人が訪ねてきた。新参者だからで、これは今日まで続く習わしである。そこにいるあいだ、旅人は人々のうちの一人の肌の赤さに目をとめて言った。「ああ、あの男の肌の赤いことよ!」

The people replied, "Oh, that is Lono, the chief of this land, and he is a farmer."

人々は答えた。「ああ、あれはロノといって、この土地の首長です。畑を作る人です。」

He again spoke, asserting that his sickness was very great; for through the redness of the skin he knew him to be a sick man.

旅人はふたたび口を開き、あの男の病はたいそう重いと言い切った。肌の赤さによって、あれが病んだ者だと知ったのである。

They again replied that he was a healthy man, "but you consider him very sick." He then left the residents and set out on his journey.

人々はまた、あの方は健やかな人だと答えた。「それなのにあなたはたいそう重い病だと言われる。」旅人はそれから土地の人々のもとを離れ、旅立った。

Some of those who heard his remarks ran and told the chief the strange words, "that he was a very sick man." On hearing this, Lono raised up his oo (digger) and said, "Here I am, without any sign of disease, and yet I am sick." And as he brought down his oo with considerable force, it struck his foot and pierced it through, causing the blood to flow freely, so that he fell and fainted away. At this, one of the men seized a pig and ran after the stranger, who, hearing the pig squealing, looked behind him and saw the man running with it; and as he neared him he dropped it before him, and told him of Lono's misfortune, Kamakanuiahailono then returned, gathering on the way the young popolo seeds and its tender leaves in his garment (kihei). When he arrived at the place where the wounded man was lying he asked for some salt, which he took and pounded together with the popolo and placed it with a cocoanut covering on the wound. From then till night the flowing of the blood ceased. After two or three weeks had elapsed he again took his departure.

旅人の言葉を聞いた者のうち何人かが走っていって、「あの方はたいそう重い病人だ」という奇妙な言葉を首長に告げた。それを聞くとロノはオオ(掘り棒)を振り上げて言った。「見よ、わたしには病のしるしひとつないのに、それでも病んでいるというのか。」そしてオオをかなりの勢いで振り下ろすと、それが自分の足に当たって突き抜け、血が勢いよく流れ出たので、ロノは倒れて気を失った。これを見て一人の男が豚をつかんで旅人のあとを追った。旅人は豚の鳴き声を聞いて振り返り、男が豚を抱えて走ってくるのを見た。男は追いつくと豚を旅人の前に下ろし、ロノの災難を告げた。そこでカマカヌイアハイロノは引き返し、道々、若いポポロの実と柔らかい葉を衣(キヘイ)に集めた。傷ついた男が横たわっている場所に着くと、塩を求め、それを取ってポポロと一緒にすりつぶし、椰子の実の殻をかぶせて傷に当てた。それから夜になるまでに血は止まった。二、三週間が過ぎてから、旅人はまた旅立った。

While he was leisurely journeying, some one breathing heavily approached him in the rear, and, turning around, there was the chief, and he asked him: "What is it, Lono, and where are you going?"

ゆっくりと道を行くと、誰かが息を切らしてうしろから近づいてきた。振り返ると、それはあの首長だった。旅人は尋ねた。「どうしたのだ、ロノよ。どこへ行くのだ。」

Lono replied, "You healed me; therefore, as soon as you had departed I immediately consulted with my successors, and have resigned my offices to them, so that they will have control over all. As for myself, I followed after you, that you might teach me the art of healing."

ロノは答えた。「あなたはわたしを癒やしてくださった。それゆえ、あなたが去るとすぐに跡継ぎたちと相談し、役目を譲って、すべてを彼らに任せてきました。わたし自身は、癒やしの術を教えていただこうとあなたのあとを追ってきたのです。」

The kahuna lapaau (medical priest) then said, "Open your mouth." When Lono opened his mouth, the kahuna spat into it, [6] by which he would become proficient in the calling he had chosen, and in which he eventually became, in fact, very skilful.

すると、カフナ・ラパアウ(医術の祭司)は言った。「口を開けよ。」ロノが口を開けると、カフナはそのなかに唾を吐いた。[6] それによってロノは自ら選んだ道に長けるようになり、のちに実際たいそう腕の立つ者となった。

As they travelled, he instructed Lono (on account of the accident to his foot he was called Lonopuha) in the various diseases, and the different medicines for the proper treatment of each. They journeyed through Kau, Puna, and Hilo, thence onward to Hamakua as far as Kukuihaele. Prior to their arrival there, Kamakanuiahailono said to Lonopuha, "It is better that we reside apart, lest your healing practice do not succeed; but you settle elsewhere, so as to gain recognition from your own skill."

旅をしながら、カフナはロノ(足の怪我にちなんでロノプハと呼ばれた)にさまざまな病と、それぞれを正しく手当てするための種々の薬を教えた。二人はカウ、プナ、ヒロを通り、それからハマクアへ進んでククイハエレまで行った。そこへ着く前に、カマカヌイアハイロノはロノプハに言った。「別々に住むほうがよい。さもないとおまえの治療は評判を得られまい。おまえはよそに落ち着いて、自分の腕で認められるようにするのだ。」

For this reason, Lonopuha went on farther and located in Waimanu, and there practised the art of healing. On account of his labors here, he became famous as a skilful healer, which fame Kamakanuiahailono and others heard of at Kukuihaele; but he never revealed to Kaalaenuiahina ma (company) of his teaching of Lonopuha, through which he became celebrated. It so happened that Kaalaenuiahina ma were seeking an occasion to cause Milu's death, and he was becoming sickly through their evil efforts.

そのためロノプハはさらに先へ行ってワイマヌに落ち着き、そこで癒やしの術を行った。ここでの働きによってロノプハは腕のよい癒やし手として名高くなり、その評判はククイハエレのカマカヌイアハイロノたちの耳にも届いた。けれどもカマカヌイアハイロノは、カアラエヌイアヒナの一党(マ)に、ロノプハを教えたのは自分であり、それによってロノプハが名高くなったのだとは決して明かさなかった。ちょうどそのころ、カアラエヌイアヒナの一党はミルを死なせる機会をうかがっていて、その邪な働きによってミルは病みがちになっていた。

When Milu heard of the fame of Lonopuha as a skilful healer, because of those who were afflicted with disease and would have died but for his treatment, he sent his messenger after him. On arriving at Milu's house, Lonopuha examined and felt of him, and then said, "You will have no sickness, provided you be obedient to my teachings." He then exercised his art, and under his medical treatment Milu recovered.

ミルは、ロノプハが腕のよい癒やし手として名高いと聞いた。病にかかり、その手当てがなければ死んでいたはずの者たちがいたからである。そこでミルは使いをやってロノプハを呼び寄せた。ミルの家に着くと、ロノプハはミルを診て体に触れ、それから言った。「わたしの教えに従いさえすれば、病むことはありますまい。」そして術をふるい、その手当てのもとでミルは癒えた。

Lonopuha then said to him: "I have treated you, and you are well of the internal ailments you suffered under, and only that from without remains. Now, you must build a house of leaves and dwell therein in quietness for a few weeks, to recuperate." These houses are called pipipi, such being the place to which invalids are moved for convalescent treatment unless something unforeseen should occur.

それからロノプハはミルに言った。「わたしは手当てをいたしました。あなたの苦しんでおられた内の病はすっかり治り、あとは外からのものが残るばかりです。さて、葉ぶきの家を建てて、数週間そこに静かにおこもりになり、力を取り戻さねばなりません。」この家はピピピと呼ばれ、思いがけないことでも起きないかぎり、病み上がりの者が養生のために移される場所である。

Upon Milu's removal thereto, Lonopuha advised him as follows: "O King! you are to dwell in this house according to the length of time directed, in perfect quietness; and should the excitement of sports with attendant loud cheering prevail here, I warn you against these as omens of evil for your death; and I advise you not to loosen the ti leaves of your house to peep out to see the cause, for on the very day you do so, that day you will perish."

ミルがそこへ移ると、ロノプハは次のように忠告した。「おお王よ、言われたとおりの間、この家に、まったく静かにお住まいください。もしここで、大きな歓声のあがる遊びの騒ぎが起こっても、それはあなたの死をもたらす凶のしるしですから、気をつけてください。またそのわけを見ようと、家のティの葉をゆるめて外をのぞいてはなりません。そうしたその日に、あなたは滅びるのですから。」

Some two weeks had scarcely passed since the King had been confined in accordance with the kahuna's instructions, when noises from various directions in proximity to the King's dwelling were heard, but he regarded the advice of the priest all that day. The cause of the commotion was the appearance of two birds playing in the air, which so excited the people that they kept cheering them all that day.

王がカフナの言いつけどおりこもってから二週間ほどしかたたぬころ、王の住まいの近くのあちこちから騒ぎが聞こえた。けれども王はその日一日、祭司の忠告を守った。騒ぎのもとは、二羽の鳥が空で戯れているのが現れたことで、人々はそれに興奮して一日じゅう歓声をあげていたのである。

Three weeks had almost passed when loud cheering was again heard in Waipio, caused by a large bird decorated with very beautiful feathers, which flew out from the clouds and soared proudly over the palis (precipices) of Koaekea and Kaholokuaiwa, and poised gracefully over the people; therefore, they cheered as they pursued it here and there. Milu was much worried thereby, and became so impatient that he could no longer regard the priest's caution; so he lifted some of the ti leaves of his house to look out at the bird, when instantly it made a thrust at him, striking him under the armpit, whereby his life was taken and he was dead (lilo ai kona ola a make iho la).

三週間がほとんど過ぎようというころ、またワイピオで大きな歓声が聞こえた。たいそう美しい羽根で飾られた大きな鳥が雲間から飛び出して、コアエケアとカホロクアイワのパリ(断崖)の上を誇らしげに舞い、人々の上に優雅に浮かんだからである。それで人々は歓声をあげ、あちこちと鳥を追いかけた。ミルはこれにひどく心を乱され、こらえきれなくなって、もはや祭司の戒めを守れなくなった。そして鳥を見ようと家のティの葉をいくらか持ち上げた。するとたちまち鳥は突きかかって脇の下を打ち、それによって王の命は奪われ、王は死んだ(リロ・アイ・コナ・オラ・ア・マケ・イホ・ラ)。

The priest saw the bird flying with the liver of Milu; therefore, he followed after it. When it saw that it was pursued, it immediately entered into a sunken rock just above the base of the precipice of Koaekea. As he reached the place, the blood was spattered around where the bird had entered. Taking a piece of garment (pahoola), he soaked it with the blood and returned and placed it in the opening in the body of the dead King and poured healing medicine on the wound, whereby Milu recovered. And the place where the bird entered with Milu's liver has ever since been called Keakeomilu (the liver of Milu).

祭司は、鳥がミルの肝を持って飛んでいくのを見て、そのあとを追った。鳥は追われていると知るや、ただちにコアエケアの断崖のふもとのすぐ上手にある、へこんだ岩のなかへ入っていった。祭司がその場所に着くと、鳥の入ったあたりには血が飛び散っていた。祭司は衣の切れはし(パホオラ)を取ってそれに血を吸わせ、引き返して死んだ王の体の傷口にそれを当て、癒やしの薬を傷に注いだ。それによってミルは生き返った。そして鳥がミルの肝を持って入った場所は、それ以来ケアケオミル(ミルの肝)と呼ばれている。

A long while afterward, when this death of the King was as nothing (i mea ole), and he recovered as formerly, the priest refrained not from warning him, saying: "You have escaped from this death; there remains for you one other."

それからずっとのち、この王の死も何事でもなかったかのようになり(イ・メア・オレ)、王が前のとおりに癒えたころ、祭司は戒めることをやめずに言った。「あなたはこの死を逃れられました。あなたにはもうひとつ、別の死が残っています。」

After Milu became convalescent from his recent serious experience, a few months perhaps had elapsed, when the surf at Waipio became very high and was breaking heavily on the beach. This naturally caused much commotion and excitement among the people, as the numerous surf-riders, participating in the sport, would land upon the beach on their surf-boards. Continuous cheering prevailed, and the hilarity rendered Milu so impatient at the restraint put upon him by the priest that he forsook his wise counsel and joined in the exhilarating sport.

あの重い出来事からミルが回復したのち、おそらく数か月がたったころ、ワイピオの波がたいそう高くなり、浜に激しく砕けた。これは当然ながら人々のあいだに大きな騒ぎと興奮を引き起こした。大勢の波乗りが遊びに加わり、板に乗って浜へ上がってくるからである。歓声が絶え間なく続き、その浮かれ騒ぎに、ミルは祭司に課された慎みがこらえきれなくなって、その賢い忠告を捨て、心躍るこの遊びに加わってしまった。

Seizing a surf-board he swam out some distance to the selected spot for suitable surfs. Here he let the first and second combers pass him; but watching his opportunity he started with the momentum of the heavier third comber, catching the crest just right. Quartering on the rear of his board, he rode in with majestic swiftness, and landed nicely on the beach amid the cheers and shouts of the people. He then repeated the venture and was riding in as successfully, when, in a moment of careless abandon, at the place where the surfs finish as they break on the beach, he was thrust under and suddenly disappeared, while the surf-board flew from under and was thrown violently upon the shore. The people in amazement beheld the event, and wildly exclaimed: "Alas! Milu is dead! Milu is dead!" With sad wonderment they searched and watched in vain for his body. Thus was seen the result of repeated disobedience.

ミルは板をつかんで、よい波の立つ場所まで泳いで出た。そこで一つ目と二つ目のうねりをやり過ごし、機をうかがって、より重い三つ目のうねりの勢いに乗り、ちょうどよく波頭をとらえた。板の後ろのほうに斜めに構えて、堂々たる速さで乗り入れ、人々の歓声と叫びのなか、みごとに浜へ上がった。それからもう一度やってみて、同じように上手に乗ってきたが、波が浜で砕けて終わるあたりで、うっかり気をゆるめた拍子に、下へ突き入れられて突然姿を消し、板は体の下から飛び出して岸へ激しく投げ上げられた。人々は驚いてこの出来事を見つめ、狂ったように叫んだ。「ああ! ミルが死んだ! ミルが死んだ!」人々は悲しみといぶかしさのなかにその体を探し、見張ったが、むだであった。かくして、たび重なる不従順の結末が示されたのである。