Solution Manual for Fundamentals of

Communication Systems, 2/E J G.

Proakis, M Salehi
Go to download the full and correct content document:
http://testbankbell.com/product/solution-manual-for-fundamentals-of-communication-s
ystems-2-e-j-g-proakis-m-salehi/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Solutions manual for Digital Signal Processing (4th

Edition). John G. Proakis, Dimitris K Manolakis

https://testbankbell.com/product/solutions-manual-for-digital-
signal-processing-4th-edition-john-g-proakis-dimitris-k-
manolakis/

Test Bank for Business Communication: Polishing Your

Professional Presence, 2/E 2nd Edition Barbara G.
Shwom, Lisa G. Snyder

https://testbankbell.com/product/test-bank-for-business-
communication-polishing-your-professional-presence-2-e-2nd-
edition-barbara-g-shwom-lisa-g-snyder/

Solution Manual for Fundamentals of Information Systems

9th by Stair

https://testbankbell.com/product/solution-manual-for-
fundamentals-of-information-systems-9th-by-stair/

Solution Manual for Electronics Fundamentals: A Systems

Approach Thomas L. Floyd, David M. Buchla

https://testbankbell.com/product/solution-manual-for-electronics-
fundamentals-a-systems-approach-thomas-l-floyd-david-m-buchla/
Principles of Electronic Communication Systems 4th
Edition Frenzel Solutions Manual

https://testbankbell.com/product/principles-of-electronic-
communication-systems-4th-edition-frenzel-solutions-manual/

Solution Manual for Fundamentals of Hydraulic

Engineering Systems 4th Edition by Houghtalen

https://testbankbell.com/product/solution-manual-for-
fundamentals-of-hydraulic-engineering-systems-4th-edition-by-
houghtalen/

Solution Manual for Fundamentals of Database Systems,

6/E 6th Edition : 0136086209

https://testbankbell.com/product/solution-manual-for-
fundamentals-of-database-systems-6-e-6th-edition-0136086209/

Solution Manual for Computer and Communication

Networks, 2/E Nader F. Mir

https://testbankbell.com/product/solution-manual-for-computer-
and-communication-networks-2-e-nader-f-mir/

Solution Manual for 8051 Microcontroller and Embedded

Systems, The, 2/E 2nd Edition Muhammad Ali Mazidi,
Janice G. Mazidi, Rolin D. McKinlay

https://testbankbell.com/product/solution-manual-
for-8051-microcontroller-and-embedded-systems-the-2-e-2nd-
edition-muhammad-ali-mazidi-janice-g-mazidi-rolin-d-mckinlay/
 Chapter 2

Solution Manual for Fundamentals of

Communication Systems, 2/E J G. Proakis, M
Salehi
full chapter at: https://testbankbell.com/product/solution-manual-for-
fundamentals-of-communication-systems-2-e-j-g-proakis-m-salehi/

Problem 2.1

5
1. Π (2t + 5) = Π 2 This indicates first we have to plot Π(2t) and then shift it to left
t+ 2 .
5
by 2. A plot is shown below:

Π (2t + 5)
✻

✲ t
− 11
4 − 49

P∞
2. n=0 Λ(t − n) is a sum of shifted triangular pulses. Note that the sum of the left and right

side of triangular pulses that are displaced by one unit of time is equal to 1, The plot is given
below
x (t)
✻2

1
✲ t
−1

3. It is obvious from the definition of sgn(t) that sgn(2t) = sgn(t). Therefore x3 (t) = 0.

4. x4 (t) is sinc(t) contracted by a factor of 10.

0.8

0.6

0.4

3
 0.2

−0.2

−0.4
−1 −0.8 −0.6 −0.4 −0.2 0 0.2 0.4 0.6 0.8 1

4
Problem 2.2

1. x[n] = sinc(3n/9) = sinc(n/3).

0.8

0.6

0.4

0.2

−0.2

−0.4
−20 −15 −10 −5 0 5 10 15 20

n n
−1 1 4 −1 1
2. x[n] = Π 4
3 . If − 2 ≤
3
≤ 2, i.e., −2 ≤ n ≤ 10, we have x[n] = 1.

0.9

0.8

0.7

0.6

0.5

0.4

0.3

0.2

0.1

0
−20 −15 −10 −5 0 5 10 15 20

3. x[n] = n u (n/4) − ( n − 1)u (n/4 − 1). For n < 0, x[n] = 0, for 0 ≤ n ≤ 3, x[n] = n
and
4 −1 4 −1 4

for n ≥ 4, x[n] = n n
4 − 4 + 1 = 1.

5
 1

0.9

0.8

0.7

0.6

0.5

0.4

0.3

0.2

0.1

0
−5 0 5 10 15 20

Problem 2.3
x1 [n] = 1 and x2 [n] = cos(2π n) = 1, for all n. This shows that two signals can be different but
their sampled versions be the same.

Problem 2.4
Let x1 [n] and x2 [n] be two periodic signals with periods N1 and N2 , respectively, and let N =
LCM(N1 , N2 ), and define x[n] = x1 [n] + x2 [n]. Then obviously x1 [n + N] = x1 [n] and x2 [n + N] =
x2 [n], and hence x[n] = x[n + N], i.e., x[n] is periodic with period N .
For continuous-time signals x1 (t) and x2 (t) with periods T1 and T2 respectively, in general we
cannot find a T such that T = k1 T1 = k2 T2 for integers k1 and k2 . This is obvious for instance if
T1
T1 = 1 and T2 = π . The necessary and sufficient condition for the sum to be periodic is that T2 be a
rational number.

Problem 2.5
Using the result of problem 2.4 we have:

1. The frequencies are 2000 and 5500, their ratio (and therefore the ratio of the periods) is
rational, hence the sum is periodic.

5500
2. The frequencies are 2000 and π . Their ratio is not rational, hence the sum is not periodic.

6
3. The sum of two periodic discrete-time signal is periodic.

7
 4. The fist signal is periodic but cos[11000n] is not periodic, since there is no N such that
cos[11000(n + N)] = cos(11000n) for all n. Therefore the sum cannot be periodic.

Problem 2.6
1)
e −t t >0 − e −t t >0
x1 (t) = −e t t <0 =⇒ x1 (−t) = et t < 0 = −x1 (t)
0 t =0 0 t =0

Thus, x1 (t) is an odd signal

π π π
2) x2 (t) = cos 120π t + is neither even nor odd. We have cos 120π t + = cos cos(120π t)−
3 3 3
π π π
sin 3 sin(120π t). Therefore x2e (t) = cos 3 cos(120π t) and x2o (t) = − sin 3 sin(120π t).
(Note: This part can also be considered as a special case of part 7 of this problem)
3)
x3 (t) = e−|t | =⇒ x3 (−t) = e−|(−t)| = e−|t | = x3 (t)

Hence, the signal x3 (t) is even.

4)
t t ≥0 0 t≥ 0
x4 (t) = =⇒ x4 (−t) =
0 t <0 −t t<0

The signal x4 (t) is neither even nor odd. The even part of the signal is

t
x4 (t) + x4 (−t) 2 t≥0 |t |
x4,e (t) = =
−t
=
2 t <0 2
2

The odd part is

t
x4 (t) − x4 (−t) 2 t ≥0 t
x4,o (t) = = =
2 t 2
2 t <0

5)

x5 (t) = x1 (t) − x2 (t) =⇒ x5 (−t) = x1 (−t) − x2 (−t) = x1 (t) + x2 (t)

Clearly x5 (−t) ≠ x5 (t) since otherwise x2 (t) = 0 ∀t . Similarly x5 (−t) ≠ −x5 (t) since otherwise
x1 (t) = 0 ∀t . The even and the odd parts of x5 (t) are given by

x5 (t) + x5 (−t)
x5,e (t) = = x1 (t)
2
x5 (t) − x5 (−t)
x5,o (t) = = −x2 (t)
2
8
9
Problem 2.7
R
For the first two questions we will need the integral I = eax cos2 xdx .
Z Z
1 1 1
I = cos2 x deax = eax cos2 x + eax sin 2x dx
a a a
Z
1 ax 1
= e cos2 x + 2 sin 2x deax
a a
Z
1 ax 1 2
= e cos2 x + 2 eax sin 2x − 2 eax cos 2x dx
a a a Z
1 ax 2
1 ax 2 ax 2

= e cos x + e sin 2x − e (2 cos x − 1) dx

a a2 a2 Z
1 ax 2 1 ax 2 ax 4
= e cos x + e sin 2x − e dx − I
a a2 a2 a2
Thus,
1 2
I= (a cos2 x + sin 2x) + e ax
4 + a2 a

1)
ZT ZT
2 2
Ex = lim x12 (t)dx = lim e−2t cos2 tdt
T →∞ − T2 T→∞ 0
1
h i T
2
= lim (−2 cos2 t + sin 2t) − 1 e−2t

T →∞ 8 0
8
1 2 T − T 3
= lim (−2 cos + sin T − 1)e +3 =
T →∞ 8 2

Thus x1 (t) is an energy-type signal and the energy content is 3/8

2)
ZT ZT
2 2
Ex = lim T
x22 (t)dx = lim e−2t cos2 tdt
T →∞ − 2 T→∞ − T2
Z0 ZT
2
+
= lim e −2t 2
cos tdt e−2t cos2 tdt
T →∞ − T2 0

But,
Z0
1h i 0
−2t 2 2 −2t
lim e cos tdt = lim (−2 cos t + sin 2t) − 1 e T
T →∞ − T T →∞ 8 − 2
2

10
 1 T
= lim −3 + (2 cos2 + 1 + sin T )eT =∞
T →∞ 8 2

since 2 + cos θ + sin θ > 0. Thus, Ex = ∞ since as we have seen from the first question the second
integral is bounded. Hence, the signal x2 (t) is not an energy-type signal. To test if x2 (t) is a
power-type signal we find Px .
Z0 ZT
1 1 2
Px = lim e−2t cos2 dt + lim e−2t cos2 dt
T →∞ T −2
T T →∞ T 0

11
 1 R T2
But limT e−2t cos2 dt is zero and
→∞ T 0
Z0
1 1 T
lim e−2t cos2 dt = 2 cos2 + 1 + sin T eT
lim
T →∞ T − 2T T →∞ 8T 2
1 1
> lim eT > lim (1 + T + T 2 ) > lim T = ∞
T →∞ T T →∞ T T →∞

Thus the signal x2 (t) is not a power-type signal.

3)

ZT ZT ZT
2 2 2
Ex = lim x32 (t)dx = lim sgn2 (t)dt = lim dt = lim T = ∞
T →∞ − T2 T→∞ − T2 T →∞ − T2 T →∞
T T
Z Z
1 2 1 2 1
Px = lim sgn2 (t)dt = lim dt = lim T =1
2
T →∞ T − T2 T →∞ T − T T →∞ T

The signal x3 (t) is of the power-type and the power content is 1.

4)
First note that
ZT X
∞ Z k+ 1
2 2f
lim A cos(2π f t)dt = A cos(2π f t)dt = 0
T →∞ − T2 k− 21f
k=−∞

so that

ZT ZT
2 1 2
lim A2 cos2 (2π f t)dt = lim (A2 + A2 cos(2π 2f t))dt
T →∞ − T2 T →∞ 2 − 2T
T
Z
1 2 1
= lim A2 dt = lim A2 T = ∞
T →∞ 2 − T2 T →∞ 2

ZT
2
Ex = lim T
(A2 cos2 (2π f1 t) + B 2 cos2 (2π f2 t) + 2AB cos(2π f1 t) cos(2π f2 t))dt
T →∞ − 2
ZT ZT
2 2
= lim A2 cos2 (2π f1 t)dt + lim B 2 cos2 (2π f2 t)dt +
T →∞ − T T →∞ − T2
2
T

Z
2
AB lim [cos2 (2π (f1 + f2 ) + cos2 (2π (f1 − f2 )]dt
T →∞ − T2

= ∞ +∞ +0= ∞

12
Thus the signal is not of the energy-type. To test if the signal is of the power-type we consider two
cases f1 = f2 and f1 ≠ f2 . In the first case
ZT
1 2
Px = lim (A + B)2 cos2 (2π f1 )dt
T →∞ T − T2
ZT
1 2 1
= lim (A + B)2 dt = (A + B)2
T →∞ 2T − T2 2

13
If f1 ≠ f2 then
ZT
1 2
Px = lim (A2 cos2 (2π f1 t) + B 2 cos2 (2π f2 t) + 2AB cos(2π f1 t) cos(2π f2 t))dt
T →∞ T −2
T
" #
1 A2 T B2T A2 B2
= lim + = +

T →∞ T 2 2 2 2

Thus the signal is of the power-type and if f1 = f2 the power content is (A + B)2 /2 whereas if
f1 ≠ f2 the power content is 21 (A2 + B 2 )

Problem 2.8

t P∞
1. Let x(t) = 2Λ − Λ(t), then x1 (t) = x(t − 4n). First we plot x(t) then by shifting
2 n=−∞
it by multiples of 4 we can plot x1 (t). x(t) is a triangular pulse of width 4 and height 2
from which a standard triangular pulse of width 1 and height 1 is subtracted. The result is a
trapezoidal pulse, which when replicated at intervals of 4 gives the plot of x1 (t).
x (t)
✻1

1
✲ t
−6 −2 2 6

2. This is the sum of two periodic signals with periods 2π and 1. Since the ratio of the two
periods is not rational the sum is not periodic (by the result of problem 2.4)

3. sin[n] is not periodic. There is no integer N such that sin[n + N] = sin[n] for all n.

Problem 2.9
1)
ZT ZT
1 2 2 1 2 1
Px = lim A 2
ej(2π f0 t +θ) dt = lim A2 dt = lim A 2 T = A2
T →∞ T −T
2
T →∞ T 2T
− T →∞ T

Thus x(t) = Aej(2π f0 t +θ) is a power-type signal and its power content is A2 .

2)
ZT ZT ZT
1 2 1 2 A2 1 2 A2
Px = 2 2
A cos (2π f0 t + θ) dt = dt + lim cos(4π f0 t + 2θ) dt
lim lim
T →∞ T −T
2
T →∞ T −T
2
2 T →∞ T −T
2
2
14
As T → ∞, the there will be no contribution by the second integral. Thus the signal is a power-type
A2
signal and its power content is 2 .

15
3)
ZT ZT
1 2 1 2 1T 1
Px = lim u2 (t)dt = lim dt = lim =
−1
T →∞ T −T
2
T →∞ T 0 T →∞ T 2 2

Thus the unit step signal is a power-type signal and its power content is 1/2

4)
ZT ZT T /2
2 2 1 1
2 2 −2 2
E x = x (t)dt = lim K t dt = lim 2K t 2
lim
T →∞ −T
T →∞ 0 T →∞ 0
2
√ 1

= lim 2K 2 T 2 =∞
T →∞

Thus the signal is not an energy-type signal.

ZT ZT
1 2 1 2 1
Px = lim x 2 (t)dt = lim K 2 t − 2 dt
T →∞ T −T
2
T →∞ T 0
T /2 √
1 1 1 1 1

= lim 2K 2 t 2 = lim 2K 2 (T /2) 2 = lim 2K 2 T − 2 = 0

T →∞ T 0 T →∞ T T →∞

Since Px is not bounded away from zero it follows by definition that the signal is not of the power-
type (recall that power-type signals should satisfy 0 < Px < ∞).

Problem 2.10
t + 1, −1 ≤ t ≤ 0 1 t>0

Λ(t) = −t + 1, 0≤t ≤ 1 u−1 (t) = 1/2 t= 0

0, o.w. 0 t<0

Thus, the signal x(t) = Λ(t)u−1 (t) is given by

0 t <0 0 t ≤ −1
1/2 t =0 t + 1 −1 ≤ t < 0
x(t) = =⇒ x(−t) =
−t + 1 0≤t ≤1 1/2 t= 0
0 t ≥1 0 t >0

The even and the odd part of x(t) are given by

x(t) + x(−t)
10 1
xe (t) = = Λ(t)
2 2

0 t ≤ −1
−t −1
2 −1 ≤ t < 0
x(t) − x(−t)
xo (t) = = 0 t= 0
2
−t +1
2 0<t ≤ 1
0 1≤t

11
Problem 2.11
1) Suppose that

x(t) = xe1 (t) + xo1 (t) = xe2 (t) + xo2 (t)

with xe1 (t), x e2 (t) even signals and x 1 1 1 1

o (t), xo (t) odd signals. Then, x(−t) = x e (t) − x o (t) so that

x(t) + x(−t)
x1
e (t) =
2
x 2e (t) + xo2 (t) + xe2 (−t) + xo2 (−t)
=
2
2xe (t) + x o (t) − x 2o(t)
2 2
= = xe2(t)
2

Thus xe1 (t) = xe2 (t) and x o1 (t) = x(t) − x 1

e (t) = x(t) − x e (t) = x o(t)
2 2

2) Let xe1(t), xe2 (t) be two even signals and x 1 2

o (t), x o (t) be two odd signals. Then,
y(t) = x 1 (t)x 2 (t) = y (−t) = x 1(−t)x 2 (−t) = x 1 (t)x 2 (t) = y(t)
e e ⇒ e e e e

z(t) = x 1 (t)x 2 (t) = z(−t) = x 1 (−t)x 2 (−t) = (−x 1 (t))(−x 2 (t)) = z(t)
o o ⇒ o o o o

Thus the product of two even or odd signals is an even signal. For v(t) = xe1 (t)xo1 (t) we have

v (−t) = xe1 (−t)x o1 (−t) = x 1e (t)(−x 1o (t)) = −x 1e (t)x 1o (t) = −v(t)

Thus the product of an even and an odd signal is an odd signal.

t2
3) One trivial example is t + 1 and t +1 .

Problem 2.12
1) x1 (t) = Π(t) + Π(−t). The signal Π(t) is even so that x1 (t) = 2Π(t)

. . . . . . . . . .1. . . . . . . .

1 1
2 2
12
2)

0, t < −1/2
1/4, t = −1/2
t + 1, −1/2 < t ≤ 0
x2 (t) = Λ(t) · Π(t) =
−t + 1, 0 ≤ t < 1 /2
1/4, t = 1 /2
0, 1/2 < t

. .
. 1 .
. . . . .4. . . .
. .
. .
− 21 1
2

P∞
3) x3 (t) = n=−∞ Λ(t − 2n)

1
... ...

−3 −1 1 3

4) x4 (t) = sgn(t) + sgn(1 − t). Note that x4 (0) = 1, x4 (1) = 1

2 .
.
.
. 1
.
.
.
.
.
0

5) x5 (t) = sinc(t)sgn(t). Note that x5 (0) = 0.

13
 1

0.8

0.6

0.4

0.2

-0.2

-0.4

-0.6

-0.8

-1
-4 -3 -2 -1 0 1 2 3 4

Problem 2.13
1) The value of the expression sinc(t)δ(t) can be found by examining its effect on a function φ(t)
through the integral
Z∞ Z∞
φ(t)sinc(t)δ(t) = φ(0)sinc(0) = sinc(0) φ(t)δ(t)
−∞ −∞

Thus sinc(t)δ(t) has the same effect as the function sinc(0)δ(t) and we conclude that

x1 (t) = sinc(t)δ(t) = sinc(0)δ(t) = δ(t)

2) sinc(t)δ(t − 3) = sinc(3)δ(t − 3) = 0.

3)
X
∞
x3 (t) = Λ(t) ⋆ δ(t − 2n)
n=−∞

∞ Z∞
X
= Λ(t − τ)δ(τ − 2n)dτ
n=−∞ −∞
∞ Z∞
X
= Λ(τ − t)δ(τ − 2n)dτ
n=−∞ −∞
X
∞

= Λ(t − 2n)
n=−∞

14
Another random document with
no related content on Scribd:
18 Names of places or persons were
often given from some connecting
incident. ↑
19 Hawaii’s earliest antiquarian writer. ↑
20 Various localities seem to claim title
to a place of refuge for safety, but
none with the fame or distinctive
features of Hawaii’s two, at Waipio and
at Honaunau. ↑
21Ulei (Osteomeles anthyllidifolia), a
fine-grained hard wood, furnishing
choice arrows or small spears. ↑
22 Lehua (Metrosideros polymorpha), a
variety of the ohias, a good
serviceable wood. ↑
23 Akia (Wikstroemia foetida), a low
shrub. ↑
24Koa—small-leafed—(Acacia Koa), a
forest tree furnishing an excellent
cabinet wood. ↑
25 Maile (Alyxia olivaeformis), a
fragrant twining shrub, much used
for leis and decorations. ↑
26Pala fern (Marattia Douglasii). The
peku hoki (mule kick) variety has not
become so known. ↑
27 Guava (Psidium guayava), of wild
growth on all the islands. ↑
28Rat’s foot (Lycopodium cernuum), a
desirable evergreen for house
decoration. ↑
29 Turkeys were introduced from Chile
in 1815 by Captain John Meek. ↑
30 No ka pili haole, an expression
implying a leaning towards, or
preference to, the foreigner. ↑
31 The writer is astray in his
chronology, as the time of
Kamehameha II, when this essay was
written, was just about fifty years. The
figure given was most likely his
informant’s age. ↑
32Kahinalii, in ancient tradition, is
identical with Nuu, in the time of the
Deluge, though the sex is here
changed. ↑
33 Kanehoalani, also, was the Luanuu
of that time, “from whom the
Hawaiians and Tahitians are said to
have sprung.” Polynesian Race, vol. i,
p. 60. ↑
34 This name figures prominently in
Hawaiian mythology, not only as a
brother of goddess Pele, acting with, or
apart from her as a volcano deity, but
also as a shark deity of dreaded
power. ↑
35 Literally, the wheel of the heavens. ↑
36 Hapakuela, a place not now known
by this name. ↑
37 Here again the sex differs from the
records. Laka is given in the Kumu-
uli genealogy as son of the first man.
The name is conjured with among the
deities as god and goddess of the
hula. ↑
38Menehune, here given as a son of
Wahieloa, is also said to be a son of
Lua-nuu, traditions of whose
descendants in various parts of the
Pacific are vague and conflicting. ↑
39The Ulu genealogy shows Wahioloa as
the father of Laka, but the wife and
mother is given as Koolaukahili. ↑
40 Pelekumulani is a new name among
celebrities of that time. ↑
41 Tradition credits Pele’s first landing
on these islands as at Puukapele
“Hill of Pele,” on Kauai. ↑
42 Oahu should resent this slight to her
traditions, as Pele is said to have
made two attempts to locate on this
island before testing Molokai. ↑
43 One version of the story of Ualakaa,
whence its name, “rolling potato”,
credits its fame to the time of
Kamehameha, when during his
residence on Oahu he had the whole
slope of this spur of the Manoa range
planted with potatoes which, on being
dug from the ground, when grown,
rolled down to the bottom of the hill and
were there gathered. ↑
44Laina hill (Puulaina) is to the
northwest of Lahainaluna, and is of
647 feet elevation. ↑
45Eeke, or Eke, is a summit crater of
the West Maui mountain range; is
some 4,500 feet high, back of
Waihee. ↑
46 Lihau is the mountain top back of
Olowalu. ↑
47 Maunahoomaha, literally, rest
mountain. ↑
48 The name of strong trade winds
when they break over the mountains
at Lahaina; ofttimes destructive. ↑
49 The islet in the Maui-Kahoolawe
channel. ↑
50 Makole-ulaula, an epithet applied to
Pele. ↑
51 The ancient name of Maui’s famous
crater, which means “rays of the
sun,” and it was these which the
demigod Maui snared and broke off to
retard the sun in its daily course so that
his mother might be able to dry her
kapas. ↑
52 Hee-hee, to melt away, to slough off,
to disappear. ↑
53 No demigod of Hawaii figures so
prominently in Polynesian mythology
as does Maui, nor the hero of so many
exploits throughout these islands. This
will account for the various localities
claiming to be his birthplace. ↑
54 Waianae, as also other places
dispute this claim. ↑
55 Uhu, parrot-fish (Calotomus
sandwichensis). ↑
56 Makamakaole, friendless; without
relatives. ↑
57 This act indicates they recognized
the godly character of the child. ↑
58 Moemoe means to lie down to sleep.
This is a name given to the sun’s
rays which he finds at the cave. ↑
59 Haleakala, house of the sun, was
formerly Alehakala. See note 8,
preceding story. ↑
60 Peeloko, hide within. ↑
61 A point on the shore north of
Lahaina. ↑
62 Still referring to the rays of the sun at
its setting. ↑
63 Literally, stone of the mountain
woman. ↑
64 Aina, personification of the moon,
appealed to. ↑
65 This has reference to his learning
how fire was produced. ↑
66 In whatever way these islands
originated so was Kekaa’s origin. ↑
67 This must then have been earlier
than the recognition of Lele, as the
earlier name of Lahaina, for Lele is the
name given at the introduction of the
breadfruit. ↑
68 Given in tradition also as
Kakaalaneo. ↑
69 Kaululaau, son of Kaalaneo. ↑
70 Trying out oil, as was done in Maui’s
whaling days. ↑
71A place, likely, to which the dead
whales were brought as a protection
against the voracious sharks of those
waters. ↑
72 This was the vicinity of several
bloody battles, that doubtless left
their toll. ↑
73This is one of the supposed
provinces of the aumakua or
ancestral deity. ↑
74 Nowhere else is the idea presented
of the souls of the lopa—the low
farming class—being admitted to the
same realm as those of the chiefs. On
the contrary, lacking aumakuas to aid
them, their spirits were doomed to a
wandering, friendless sphere. ↑
75 Welehu, the month of November of
Hawaii’s calendar. It differed on the
other islands. ↑
76 The famous fortress and successful
safeguard of Hana from several
stubborn Hawaii invasions. ↑
77A division in Hana district to the
south of Kauiki takes this same
name, Hamoa. ↑
78 Kaihuakala, lit., the nose of the sun,
is the mountain peak, 2,458 feet
elevation, in the Aleamai division of
Hana. ↑
79 Kahaule or Kahaula, is the clump of
hills just back of Hana village. ↑
80 Nuu is the landing of a division of
same name in the Kaupo district. ↑
81 Name of a division of Kaupo
eastward of Nuu. ↑
82 Name of a large tract of land in the
adjoining district westward of Nuu. ↑
83 A hill in the vicinity of Waikapu, West
Maui, takes this name “Puuhele.” ↑
84 Name of a large division of the Hana
district. ↑
85 Kahiki, foreign; from abroad. ↑
86 Kaena, the northwestern point of
Oahu. ↑
87 No place of that name now known in
Hana. ↑
88 Peapea, a celebrity in the time of
Kahekili. ↑
89 Pueokahi is the name of the harbor
of Hana. ↑
90 This has no connection with other
stories of Pumaia and Wakaina. ↑
91 The club was evidently used to
suspend calabashes from. In the
absence of shelving in a Hawaiian
house, all food, etc., to be kept out of
harm’s way was suspended by cord or
net. ↑
92 Ape, largest species of the genus
Gunnera petaloidea. ↑
93 An owl deity. ↑
94 A shipping point of central Maui in
early days. ↑
95 Akolea, a species of fern
(Polypodium keraudreni ana). ↑
96This identifies it with Lanai, for
Kaululaau was the son of
Kakaalaneo, the king of Maui, who
banished him for his wild pranks. ↑
97 The harbor on the northern shore of
Lanai, off the eastern point of which
is a detached rock known by the name
of “Puupehe”, the legend of which does
not connect with this story. ↑
98This is the same name given the
shark which took his line and is to be
considered his guardian aumakua. ↑
99 Mauimua, first-born, or elder Maui. ↑
100 Mauihope, last, or after Maui. ↑
101 Mauikiikii, “Swollen, or hair-dressed
Maui”; the word kiikii having these
two meanings. In olden time to paint
the hair over the forehead white
received this definition. ↑
102 Mauiokalana, “Maui of the float”;
buoyant Maui. This, the youngest of
the brothers, is the famed Maui of
Polynesian tradition. ↑
103 This name divided tells its story, Ka-
alae-hua-pi, “the stingy alae”, from
its reluctance to impart the knowledge
of the source of fire. ↑
104 Hamau, “silence”. Name also of a
species of the ohia. ↑
105 Hooleia, one definition of this is
“denial”; refused acknowledgment
of. ↑
106 Ka-mau-oha, the enduring branch,
or stock. ↑
107 Kaaiai, the brightness. ↑
108One of the national traits often put
to the test in olden times. Sport, or
other contests without betting, was
almost unknown. ↑
109Eha mua akahi, i.e., got in the first
blow by winning all his opponent’s
property. ↑
110Puehu, rendered here completely,
conveys the further idea of the
whirlwind character of Kaaiai’s loss. ↑
111 These names of the canoe owners
have reference to the occasion, viz.;
Liuliu, shortly; Makaukau, ready;
Aumai, swim hither. ↑
[Contents]

Traditionary Stories. Na Moolelo mai na

Kupuna Mai.

RELATING TO THE NO NA KUPAPAU I KA

DEAD IN ANCIENT WA KAHIKO.
TIME.

When confined with long illness, I ka wa kaa mai ana a kokoke e

and death draws near, a person make, he oeoe mamua aku o ka
before his demise mutters in an make ana o kekahi mea o na
indistinct and mumbling way, makamaka, a me na mea e ae o
speaking of his relatives and his mea nei, ina he poe ua make a
gods, whether they be dead or ina he poe ola, a penei ka ka
whether they be living, in this mea mai e olelo ai: “Eia ae o
manner: “So and so is coming to mea ke kii mai nei ia’u e hele.” A
get me to go.” And thus he would pela ia e olelo pinepine ai a hiki i
rave until he died. Whereupon all kona wa e make ai. Aia hoi o
his relatives mourned, and if he kona poe makamaka a pau, uwe
was greatly beloved, they no lakou, a ina he mea ia i aloha
extracted something from his nuiia, unuhi lakou i kekahi mea o
corpse, such as a nail, a tooth, ua mea make nei, ina he maiao,
or perhaps some hair. 1 Here is a ina he niho, a ina he lauoho
another thing: if something was paha. Eia no hoi, ina ua ike ia
seen issuing from the mouth or kekahi mea mai kona waha mai,
the eyes, possibly a white a me kona maka, he mea
substance accompanied with keokeo, a me ka waimaka, he
tears, the deceased truly loved aloha io no ua kupapau nei i
his relatives; his corpse would kona poe makamaka, a loihi no
then be kept uninterred four or ka waiho ana o kekahi iluna,
five days, or even longer, to eha, elima la, a nui aku no ko
show their regard. lakou aloha.

If the corpse be left unburied, it Ina e waiho ke kupapau maloko

should be placed in a box 2 o ka pahu, e waiho ai me ka ike
unseen by the people, and ole mai o ka lehulehu. Penei ka
should be arranged in this hana ana: E hookulou iho i ke
manner: Lower the head of the poo o ke kupapau a komo ke
corpse until it is bowed between poo ma ke kowa o ka uha, a
the legs, draw up the legs so that pupuu mai na uha e puka ana na
the knees would project beyond kuli maluna o na poohiwi, a
the shoulders; slip in a cord at hookomo i ke kaula ma ke ami o
the knee-joints and fasten tightly; na kuli, a nakii a paa loa; he
the corpse then would be round poepoe ke kupapau ke nana aku
in appearance. 3 If there be ia manawa. Ina he mea na ua
anything which the deceased kupapau nei, he kala paha, he
had, such as money, or clothes lole paha a he mea e ae no
or other articles, it is buried with paha, ua kanu pu ia lakou me ia,
the corpse. Food is also left; fish, a waiho pu ia i ai, i ia i paka
or tobacco, or kapa, it may be, paha, i kapa paha kekahi, i ole
so that the dead would not go ka e anu, a pololi ka i ka ai, wahi
hungry for food, 4 or be cold; a ko’u lohe.
such is what I have heard.
In taking the corpse to be I ka lawe ana e huna i ke
hidden, 5 it is done by two or kupapau, elua, a ekolu o kana
three of his friends; not by many poe makamaka aole lehulehu. I
people. The burial is done at ka po nae e lawe ai e kanu, aole
night, however, not in the day i ke ao. I ka eli ana i ka lua, he
time. In digging the grave, it is lua poepoe no, ano like me ka
dug round like a banana hole. lua maia. O ka hohonu kupono o
The usual depth of the grave is ka lua, i ka humemalo, oia hoi ka
up to one’s waist, that is, up to puhaka o ke kanaka, he pahee
the loin of a man. In the olden ka inoa o keia lua i ka wa kahiko;
time, this grave was called a i ka eli ana, e lawe ka lepo o ka
pahee (smooth place). Upon lua i kahi e iloko o ka ahu, ipu, o
digging, take the dirt from the ike ia ka meheu. Ina he hale
grave to another place in a fine hou, eli mai no ka poe nana ke
mat, or a gourd, else the tracks kupapau mawaho mai, a komo
would be shown. Should it be a iloko o ka hale, me ka ike ole
new house, the friends of the mai o ka mea nona kela hale.
dead would dig from the outside Manao na kanaka, ina e ike ia
till they reached within, 6 without kahi i waiho ai, kii ia na iwi i mea
the house owner knowing makau; o ka io hoi i mea kupalu
anything about it. The people mano. He mau lua huna kekahi
thought that if the burial place ma ka pali, ma kahi papu kekahi.
was known, the bones would be Aia no kekahi lua huna ma
taken for fish hooks, and the Haleakala, o ka lua o Kaawa ka
flesh for shark bait. There are inoa, mauka pono o Nuu ma
some hidden graves among the Maui nei. Penei ka hana ana i ke
precipices; others are on plains. kupapau mamua o ka hoolei
There is a hidden grave at [573]ana iloko oia lua. I ka lawe
Haleakala; it is called the grave ana o na mea nona ke kupapau,
of Kaawa; it is right mauka of me na mea ono a kela mea i
Nuu, on Maui. This is the way make e lawe pu ai, oia hoi he
the corpse is treated before puni; ina he puaa ka puni, maia,
being thrown into [572]that hole. ko paha, me ia mea aku ia mea
When the friend of the dead aku, e lawe no e like me ia, a
takes the corpse, he takes also hiki i ka lua, kahea aku ka mea
what the deceased was fond of nana kela kupapau i ke kupuna i
when living: If he was fond of make mua iloko o ua lua nei,
pork, banana, or perhaps sugar- penei e kahea ai: “E mea e, eia
cane, etc., he takes them; and mai kau keiki.” A ina e haule loa
upon arriving at the grave, the ke kupapau iloko o ka wai, a pio
friend of the deceased calls to ke anuenue, alaila aole ona
the departed ancestors 7 first makamaka e pili ana ia ia, aka o
buried in that grave, thus: “So ka mea makamaka, hopu mai no
and so, here comes your lakou ia ia ke hoolei ia aku, o ka
descendant.” If the corpse ili mai la no ia i ka pali, aole e
should keep falling until it drops haule iloko o ka wai. A mahope
into the water, and a rainbow iho o ka nalo ana, alaila, hoi mai
appears, then it is without a ka hale, alaila, uwe nui a
relatives; but the corpse who has kanikau. Eia no hoi, ina e amo ia
relatives is grasped by them ana ua kupapau nei mamua a o
when the body is thrown, and is kana mea i aloha ai mahope loa,
stranded on the precipice, and aole e hiki ana, e hoololohe ana
not dropped into the water. After ke kupapau, aia no o kana mea i
the burial [they] come home and aloha mahope iho o ka kupapau
mourn. alaila, aole e hoololohe. Eia ka
olelo a ka mea nana ke
Another thing: If the corpse is kupapau: “Kaino paha he aloha
being carried, and the one he kou ia’u, aole ka, ina penei kau
loved is far in the rear, no hana haihai ia kou mau wahi
progress would be made, for the iwi.” A pau kana olelo ana pela,
deceased would demur. The one a alualu mai ka ke kupapau, a o
he loved should be immediately ka mama no ia a hiki i kahi e
behind, then there would be no kanu ia ai. Haliilii ia ka lua a
demurring. This is what the maikai, a waiho ia no hoi ke
friend of the dead should say: “I kupapau, o ke poo ma ka hikina,
thought you loved me, but you o ka wawae ma ke komohana.
do not; if you act like this, your Eia ka hewa, o ka mea waiho ia
bones will be broken.” When he ke poo ma ke komohana, o ka
has finished saying that, the hele mai e lapu. A pau ia, eia ka
corpse will acquiesce, and it will olelo a ka mea nana ke
be light work carrying it to the kupapau: “Mai hele i kauhale,
place of burial. The grave should noho maile no, he ai no he ia no,
be well lined, and the corpse laid he kapa no.”
to rest, the head towards the
east, the feet towards the west. 8
It is wrong to lay the corpse with
the head towards the west, for it
would appear as a ghost. When
the body is buried, the friend
should repeat these words: “Do
not go wandering to houses, but
stay quietly here; you have food,
fish and clothes.”

Another thing: Some people Eia kekahi. O kekahi poe, ike

when they see that a person is lakou ua make ke kanaka,
dead would strip the flesh from holehole ia na iwi a pau ka io,
the bones and make them into hana no ka i pahi, i makau, a i
knives or fish-hooks; or else they ole ia kau malie no iloko o ka
would be hung up in the house, hale i noho no ke aloha, hele
so that the loved ones may go aku no e nana. A o kekahi
and see them. Some of the kupapau, ua lawe ia ma ke kai e
corpses are taken to the sea or kiola ia ai, a ma ka wai paha, i
water and thrown in, so that they akua mano a me ka moo lakou.
may become shark- or lizard-
gods.

Here are the secret graves Eia no hoi na lua huna i kanu ia
wherein the chiefs of Nuu were ai na alii o Nuu; o Makaopalena,
buried: Makaopalena, Kealaohia Kealaohia, o Puukelea, aia ma
and Puukelea, all on the side of ke alo o Haleakala, ma Maui
Haleakala on the eastern side of Hikina lakou apau. O Hanohano
Maui. Hanohano and Alalakeiki ame Alalakeiki kekahi, a ma
are others. At Alalakeiki a Alalakeiki kahi i make ai o na
number of men from Hawaii who kanaka mai Hawaii mai i lawe
had brought a corpse to be mai i ke kupapau e huna ai, a
hidden were killed. When those pau kela poe kanaka no Hawaii
men from Hawaii had gone into mai i ke komo iloko o ka lua, hiki
the cave a man of the place, mai kekahi kanaka kamaaina, o
Niuaawaa by name, came along Niuaawaa ka inoa, a pani i ka
and closed up the mouth of the waha o ka lua i ka pohaku,
cave with stones, and those malaila lakou i noho ai a pau i ka
people stayed in there until they make. Aole kanaka e ola ana i
died. There is no living man who ike i kekahi o keia mau lua huna,
knows any of these secret burial ua nalo loa.
places, 9 so well hidden are they.

concerning the soul no ka uhane mahope

after a person’s iho o ka make ana o ke
death. kanaka.

The Hawaiians are not agreed in Aneane kulike ole ka manao o

the idea as to what becomes of na kanaka Hawaii nei no ka
the soul after a person dies. uhane mahope iho o ka make
They say that the soul has three ana o ke kino. Ekolu wahi e
abiding places, namely: the noho ai ka uhane, wahi a lakou,
volcano, in the water, and on dry oia hoi: o ka lua Pele, oloko o na
plains like the plains of wai, a me na aina maloo, e like
Kamaomao and Kekaa. 10 me ke kula o Kamaomao, a me
Kekaa.
Should a chief die, or any of his Ina i make ke kino o na ’lii, a o
own men, or the servants of kona mau kanaka ponoi paha, a
Pele, then their souls will go to me na kahu Pele, alaila, e hoi ko
the volcano, and the servants of lakou uhane i ka lua o Pele, a e
Pele and other men will serve as lawelawe mai na kahu Pele, a
they [574]served in this world. 11 me [575]na kanaka, e like me ka
And the servant of Pele will be noho ana ma keia ao. A o na
his caretaker, who will lord it over kahu Pele, o lakou kona poe
his stewards or even over his puuku, a he mau luna hoi
own body servants. When the maluna o na kanaka ai puupuu,
soul is living there, should some a i ole ia, o kona poe kahu ponoi
one wish to see it, then this is no. I ka noho ana o ka uhane
the process: go with a servant of malaila, ina makemake kekahi e
Pele, and he will call by chanting ike ia lakou, alaila, penei e ike ai,
one of the chants of that chief. e hele pu me ke kahu Pele, a na
ke kahu Pele e kahea aku; me
ka mele o kela alii e hea aku ai.

Some say that should a person Olelo mai kekahi poe, ina i make
die and is buried at the edge of a kekahi kanaka a kanu ia ma ke
river, or a spring, or a kae o ka muliwai, a o ka
watercourse, then his soul will punawai, a o ka auwai paha,
enter another body such as a alaila, e komo ana ka uhane
shark’s, or an eel’s, or any other iloko o kekahi mea kino e ae, i
living body of the sea. Those that ka mano paha, ka puhi paha, a
are buried by a body of fresh me na mea e ae o ka moana;
water will enter that stream and aka, o na mea ma ka lihiwai, e
become a large okuhekuhe or komo lakou iloko o ka muliwai, a
tailed-lizard; and if buried on dry lilo i Okuhekuhe nui, a i mau
land, then they will enter the moo huelo, a ina ma ka aina
body of an owl, and such like. maloo, alaila, e komo ana iloko o
These things which are entered ka pueo, a me na mea ano like.
by the souls of men become O keia mau mea i komo ia e ka
guides 12 to their friends who are uhane o na kanaka, ua lilo lakou
living. This is what the soul i mau mea e alakai ana i ko
which has entered these things lakou poe e ola ana. Penei ka
would do: It would proceed and hana ana a keia uhane i komo
enter his friend, and when it has iloko o keia mau mea kino. Hele
possessed him, the soul would hou aku no ia, a komo iloko o
eat regular food until satisfied, kona makamaka, a no kona
then go back. And he would noho ana iluna ona, a ai mai
repeatedly do that. And this keia uhane i ka ai maoli a
friend, should he have any maona, alaila, hoi aku, a pela
trouble on land, such as war, mau ka hana ana. A o keia poe
then the owl 13 would lead him to makamaka, ina he pilikia ko
a place of safety; and if in fresh lakou ma ka aina, no ke kaua ia
water, the lizard and such like mai, alaila, na ka pueo e alakai
would keep him safe; and if the ia lakou ma kahi e pakele ai. A
trouble is in the ocean, the shark ina ma ka muliwai, na ka moo, a
and such like would care for him. me na mea ano like e malama ia
This is one reason why a great lakou. A ina ma ka moana ka
many people are prohibited from pilikia, na ka mano e malama, a
eating many things. me na mea ano like. No keia
mau mea ka hookapu ana o na
kanaka i kekahi mau mea ai he
nui wale.

Another thing: The soul also Eia kekahi: Aia ma ka aina

lives on a dry plain after the maloo kahi e noho ai ka uhane
death of the body; and such mahope iho o ka make ana o ke
places are called ka leina a ka kino, a ua kapaia keia mau wahi
uhane (the casting-off place of o ka leina a ka uhane. Ua lawa
the soul). This name applies to keia inoa ma na wahi a pau o
wherever in Hawaii nei people Hawaii nei kahi i noho ai ke
lived. Following are the places kanaka. O kahi e noho ai ka
where the souls live: For the uhane o ko Niihau poe,
people of Niihau, Kapapakiikii, Kapapakiikii, o ka lua, Mauloku,
and a second one is at Mauloku, ma Lehua, ko Kauai aia ma
Lehua; for the Kauai people, at Hanapepe, ko Oahu o
Hanapepe; for the Oahu people Kaimalolo, ko Molokai aia ma ka
at Kaimalolo; for the Molokai palena o Koolau a me Kona, o
people, at the boundary of Wainene ka aina nui. Ko Lanai,
Koolau and Kona, at the district Hokunui, ko Maui elua wahi e
of Wainene; for the Lanai people, noho ai, o Kekaa a me ke kula o
at Hokunui; for the Maui people, Kamaomao, a ko Hawaii ekolu
there are two places, at Kekaa wahi e noho ai, o Hilo, Waipio a
and the plains of Kamaomao; me ka Palilua. O keia mau wahi
and for the Hawaii people, there a pau, ua kapaia o ka leina a ka
are three places, at Hilo, at uhane. Ina e hiki ka uhane ma
Waipio, and at Palilua. All these keia mau wahi aole hiki ke hoi
places are known as the casting- hou mai.
off places of souls. 14 Should a
soul get to any of these places it
will be impossible for it to come
back again.

Still another thing: Should the Eia no kekahi: Ina make ke kino,
body die, the soul may appear hele no ka uhane me ke ano o
as if in the flesh; then there ke kino, pela no ka uhane e hele
becomes no more night to the ai, aole no hoi he po, he ao wale
soul, only light. The chiefs have no. Okoa ko na ’lii wahi e noho
a separate place to dwell in, and ai, okoa ko na koa. Malaila na
the warriors have a different hana a pau e like me ka wa e ola
place. Sports are carried on ana, oo ihe, puhenehene,
there as during real life, such as heeholua, heenalu, moku, lua,
throwing the spear, guessing the he nui ka ai, he ai ulu wale no;
hidden no’a, 15 coasting down hill, uala, kalo, ape, ia mea aku ia
surfing, fencing, wrestling; there mea aku, a no keia manao o
is plenty of food, food which lakou, a i make ke kino, e kanu
needed no cultivation, such as pu ia ka ai, ia, paka, wai, kila ahi,
potatoes, taro, ape, etc.; and o-o, ihe, koi, pahi, manao lakou
because of this people think e hana ka uhane me keia mau
when the body is dead the mea ma ia wahi. [577]
following should be provided:
Food, fish, tobacco, water, steel
on which to strike flint and obtain
fire, o-o, spear, axe, knife;
because they think the soul will
need these things to work with at
that place.

Another thing: Some people Eia kekahi: Manao kekahi poe,

think that the soul has no abiding he hele wale no ka uhane, a hoi,
place, but only [576]wanders a noho iluna o ke kanaka e ola
about, and then comes and ana. Kapaia kela uhane he
enters a living person. Such a Makani, a he Unihipili. Oia na
soul is called “wind,” or manao o kanaka kahiko.
“unihipili”—the spirit of a
deceased person. That is what S. Kamaka.
people in the olden time thought.

S. Kamaka.

STORY OF THE HE MOOLELO NO KA

OHELO. OHELO.
I do not know what the ohelo is O na hana a ka ohelo, aole au i
used for, but I do know that it is ike, o ka’u mea no nae i ike, he
good to eat. I have seen only mea ai. Hookahi no nae a’u
one kind of ohelo: the creeping ohelo i ike, oia ka ohelo
ohelo; the ohelo bush plant 16 I neepapa, o ka ohelo ku i luna,
have not seen. It is thought the aole au i ike. He elua wahi i
ohelo originated in two places: 1, manao ia’i kahi i loaa mai ai ka
in Kahiki; 2, here in Hawaii. ohelo: 1, No Kahiki mai; 2, No
Hawaii nei iho no.

Therefore let us now consider its Nolaila, maanei kakou e ike iho
being received from Kahiki. 17 ai o kona loaa ana mai mai
Kaohelo was a fine-formed Kahiki mai. O Kaohelo, he
woman; her face was good to wahine u-i a maikai kona
look upon. Her older sisters were helehelena i ka nana’ku, a o
Pele, Hiiaka and Malulani. 18 kona mau hanau mua, o Pele, o
Their birthplace and where they Hiiaka, a me Malulani. O ko
lived for a long time was lakou nei aina hanau i noho ai
Nuumealani, 19 a place at the hoi a kupa, o Nuumealani, aia no
border of Kahiki. While they were ia wahi Kukuluokahiki. Ia lakou
living there in harmony, and with nei hoi e noho ana, me ka oluolu
love each had for the other, there a me ke aloha kekahi i kekahi, a
arrived from Hawaii a man ma i hope iho, holo aku la kekahi
named Aukelenuiaiku. 20 Upon kanaka o Hawaii nei, o
his arrival there he waged war Aukelenuiaiku kona inoa, a i
and conquered the land, and that kona hiki ana ’ku ilaila, o ke kaua
was why Kaohelo and the others iho ’la no ia a lilo ka aina ia
left their birthplace and came Aukelenuiaiku; oia ke kumu o ko
here to Hawaii. Kaohelo ma hele ana mai i
Hawaii nei, a haalele aku i ke
one hanau.

When they arrived here Malulani I ko lakou nei hele ana mai, ma