A cudgel is the quivering fish-line of Kanaloa;
A gasping for breath of Kane.
The contending forehead that day;
Kanehoalani of Kauahoa, 5.
My companion which accompanied Kihi of Kauahoa was he,
Not an assistant; you are the one who seeks knowledge.
With you as companion the tears would flow,
Shortened is the sleep for spiritual possession.
He is indeed sleeping, 10.
Careless and to no purpose,
Just listening here and there
And retaining much that is worthless.
Love is what he should keep,
To rejoice should he touch flesh; 15.
A dazzling leaf, a concealed veil of his;
A skin which strikingly resembled Mano’s.
It is Mano of the sacred awa-root,
The sacred hill, to be appeased when the kapu is properly observed.
Where is the station that will give him peace? 20.
The bosom only is satisfied by union,
With its being touched by man
And in the confusion takes on the color of his skin.
Ruddy is the war crier on the day of battle,
The skin is [like] that of Kama; 25.
A countenance of a most sacred child-chief, a wonderful chief.
Hard indeed is its sacredness when it is used,
Deprived of the seizure of the night, is destitute;
Thou art gone, the true sun.
When the excitement arrived I fell with thee, 30.
We fought and came near rebelling,
We came near fighting on your account,
But you are not behind me,
Yet I am unduly excited for your love.
A lover is the large headed cloud on the plain of Kema,
It is hanging above Kamahualele,
Simply appearing hitherward
Is the spirit of my lover.
I thought it was your voice making reply; 5.
It came to me wet and weak with flowers in its hand.
Return, look after me, lest you regret
And say it is for him to look after his own.
How I love the call of the young geese,
It cried on account of the cold as it crept along; 10.
It is thoroughly wet with the cold of the dew.
It is simply waving from below the sea,
And increasing is the kookoolauwahine (wind),
My companion in the calm of Puna,
Of the plain of Kahunanahai; 15.
A lover in the house—the long house,
From the pili flower-treading rain of waahila.
Makahuna is ashamed,
I hid it so as to be secure,
But my tears revealed it and it became known. 20.
We are known, my love,
The love was known without any voice,
Yet I longed for your coming;
On your coming a house is here,
Let us enter where it is warm. 25.
The expansion of the smoke;
When it smokes there are birds, if it’s bird smoke,
This is a night for smoking birds on Kaukini.
The multitude of fowlers of Pokahi
With nets without hoops by Puawa’lii. 5.
A chief is the bird-fire for Kaauana indeed.
I cried until I was short of breath
When I heard that my lover had a companion;
On my arrival the companion was gone,
My bed was given for their desire 10.
Which caused this person to dwell with love.
At Apua is the lama bud,
It is being covered over by this misery,
The light mountain fog of Kaolina
At the cliff of Hakuna in mountain fastnesses, [it] is crying, 15.
Repenting and offering my body a recompense
For the endearment which we have enjoyed;
For the endearment which rejoiced my heart toward you and
Possessed me with gentle love
And made me love the person in the presence 20.
Of the lover! Here is a lover, a woman who talks of evil.
I see that my companion has become strange,
He does not recognize me, his companion in sin, yet here I am.
I am going to meet my wind companion
In the days at Kualani kini, 25.
[A] companion at Waikupolo.
I am saddened, for evil lurks within.
Loving is the water which moistens
the edge of the cloud,
It is welling over in tears,
Weeping at the beach until out of breath;
Weeping from the beach to the uplands to be quieted.
The cry is a rain, it is raining from the beach to be quieted in the uplands, 5.
Quieting the bud of the wild kalo;
A rain which feeds the baskets of kalo blossoms,
The kalo with hard roots standing in the lehua,
Lehua kalo at the lehua uplands in Kona.
Laukona cane is the cane growth above, 10.
Here it is, born and held on high;
It is the wonder of yesterday,
Gladdened long ago for the attachment was great,
Entangled outside of the vine.
The heavens are darkened, greatly darkened by the rain,
Covered with blackness is the mountain,
The mountain of Leleanae.
The head of Lanihuli is crown turned;
Is facing the wind. 5.
O ye wind, there is fragrance.
What would you, haao, the rain wreathing the kamakahala
Which has matured above Keki?
The leaves grow, the flowers develop large,
Nurtured by the rain of Nuuanu. 10.
O thou cold, what is it?
The shadow of the chief arose lobster like,
Bathing in the water of the clouds in heaven.
It has grown large and is trailing,
The rain cloud is a benefactor to Kona.
I feel sorry for Kona, it is hurt, it is sweltered by the sun. 5.
The plain of Kailua is sore,
It is struck on the side by heat as
a child untied and left to himself.
The rocks toward the sea lie by themselves,
Nothing to disturb them,
The breast of the calm is not panting, 10.
The face wet and slippery with dew,
The dew of the ice from the mountain,
A water without body by the wind,
Just simply wetting the food
To give life to the food of Wainae. 15.
Let there be a resting so that
The pangs of love would be assuaged,
And the weariness of desire
That is yours,—to desire until it is placed in your quiver,
When within there is a friend, a call 20.
issues forth, here I am.
HE MAU MELE ALOHA.
O Kalolou ia lani ka i ku mea,
O ka newa ka kolili aho o Kanaloa;
O ke kaahiki mauliawa o Kane,
O ka naenae hoa na lae ia la,
O Kanehoalani a Kauahoa, 5.
Kuu hoa i hoohoa’i o Kihi kapua a Kauahoa ia,
Aohe hoa; o ka hoa imi akamai oe.
O oe no ka hoa e hua ka ue,
Nainai hoi ka moe hoomanamana.
He moe la ka i ana, 10.
Ka lau a hikaua,
E hoolono ae ana i o ia nei,
Nui wale hoi ka mea e malama’i.
Ka ukana e malama’i o ke aloha,
E hoolea i na he pa kino lau; 15.
He lau kolii he paku ia ia;
He ili aai i kohu no Mano.
O Mano ia o ka puawa kapu,
Ka pue kapu he kena ka ke kapu wale i pono.
Auhea ka pahu e malumaluhia’i oia? 20.
Ua ono wale ke alo i ka pili na mai,
I ka pa kanaka ana mai.
Pioloku ai kohu ai ka ili,
Ehu o ka la kaua no ka la kauehu,
A Kama ka ili, 25.
He ili lani hiwauli, he lani ku hao,
Nahao na moe ke haona nei.
O ka haona o ka po nele ia, ua nele,
Hele oe ka la io.
Hiki ka inoa kaeo hina wau mamuli ou, 30.
Kaka anehe maua e kipikipi.
Mai hakaka la maua ia oe,
Aole ka oe mamuli ou,
Kaeo hewa ana a’u i kou aloha.
He ipo ke ao poo nui i ka laula o Kema,
Ke kau mai la maluna o Kamahualele,
Ke lele wale mai no ia nei
Ke kahoaka o kuu aloha.
O ka’u ia e manao nei o ko leo i ka pane ana mai, 5.
Pa iho ia’u eloelo nawali au ka pua o ka lima.
Ho’i, mai nana oe ia’u o aloha oe aunei,
Ke i mai iaia no paha ke kii i ka ua.
Aloha wale ke oho pua o ka nene,
Ua ue wale i ke anu i kokoloea 10.
Ua pulu ko u i ke anu a ka hau,
Ke ahe wale mai la no mai lalo ke kai
A ulu ke kookoolauwahine.
Kuu hoa i ka la o Puna,
I ke kula wale o Kahunanahai, 15.
He ipo i ka hale halauloa,
Mai ka ua hehi pua pili waahila.
Hilahila o Makahuna,
I huna no wau e nalo,
Hai kuu waimaka i kea, 20.
Ikea kaua e ke aloha.
Ua ike no i ke aloha po loa i leo,
He ake ko hiki mai,
A hiki mai oe he hale ko onei,
Maloko nei kaua ka mehana hoi. 25.
O ka liko o ka uahi
Uahi nae manu uahi manu e
Poahi manu o Kaukini e
O ke kini lawaia manu o Pokahi
Upena kuku ole o Puawa’lii 5.
He ’lii ke ahi manu no Kaauana au e
Uwe wale no au a pau ke aho
I ka lohe ana mai he hoa ko kuu aloha ala
Ea ana a’u ua lilo ka pili
Ua haawi kuu moe i make ai 10.
I noho ai nei kanaka me ka ’loha
Aia i Apua ka liko o ka lama
Ke hina ia aku la e ka maino
E ka noe ohu mauna o Kaolina
I ka pali o Hakuna i na au mauna e ue ana 15.
E mihi ana i kuu kino i uku
No ka moe i moe iho nei a
No ka moe i hauoli ai kuu manawa aa ia oe a
Uluhia maoli e laka ke ’loha
Aloha ia aku i ke kanaka i ka maka 20.
O ka ipo eia he ipo he wahine haina ino
Ua ino mai la ka ua hoa la
Ike ole mai nei ia’u a maua i moe hewa la eia hoi
E hoi ana a’u e pili i kuu wahine makani
I na la i Kualani kini 25.
Hoaloha i Waikupolo
Poele a’u la ua loko ino.
Aloha ka wai kio i ka maka o ke ao;
Ke hoohalokoloko mai la e ue,
Uwe no i ke kai a pau ke aho;
Ue no mai kai a hala i uka.
He uwe he ua, he ua hoi mai kai a uka, 5.
Hoonana i ka maka o ke kaluulu;
Ka ua hanai kihene apu pua kalo,
Na kalo uia a hao kumaka lehua,
Kalo lehua mauka o lehua a Kona.
Ko laukona maka ulu o na ko i luna, 10.
Eia la a hanau ka luna;
Ka hao i nehinei,
Ua olioli i kahi ko iki ole la ka pili,
Hihia iwaho o ka hue.
Polani po hewa i ka ua,
Eleele panoa ke kuahiwi,
Ka mauna o Leleanae.
He panepoo no Lanihuli,
E haliu ana i ka makani. 5.
E ka makani e he ala,
Heaha kau e ka haao e ka ua lei kamakahala
Ua makua i luna o Keki.
Ulu ka lau kaha ka pua,
Maawe i ka ua o Nuuanu. 10.
E ke anu e heaha la?
O kupu hawawae ke aka o ke ’lii,
He auau i ka wai maka opua i ka lani.
Ke koiawe ae la he makua,
He makua ke ao ua no Kona.
O Kona kau aloha, ua eha, ua pepehiia e ka la, 5.
Ua napele ke kula o Kailua,
Ua pa aoao i ka wela me he keiki mai hana hemo la.
Hemo haalele ke a o ke kai,
Waiho malie wale iho no,
Naenae ole ke alo o ka lai, 10.
Alokele pahee i ke kehau,
Kehau wai hau no ka mauna,
He wai kino ole na ka makani
Ke hoomau wale no i ka ai,
I ola ka ai o Wainae. 15.
Auhea no la i na lea iho e
Ka oopa a ke aloha,
Ka malohilohi i ka makemake
O kau ia o ka makemake a komo he pua la.
Maloko i makamaka e hea mai ai owau e. 20.
ODE TO LOVE.
A wicket-gate is Nuuanu for the wind;
A threatening blackness for the wind-driven rain;
A stone fenced pond for the kioao;
For my anae, at Leleanae.
There above is Waipuhia
With my aholehole at Lanihuli,
Which swim in great numbers in the waahila rain.
Say, eat.
Shame abides with the masterless fishermen,
For the fish-baskets have been taken away,
Leaving only the coarse receptacles.
HE MELE ALOHA.
Hana makaha [2151] Nuuanu na ka makani [2152]
He paulihiwa [2153] na ka ua haao [2154]
He loko pa pohaku no ke kioao [2155]
Na ku anae [2156] no Leleanae,
Ai la iluna o Waipuhia. [2157]
Me a’u aholehole [2158] i Lanihuli.
Ua holo a nui i ka ua waahila, [2159]
A—i, e—a, [2160]
Hilahila [2161] ka noho ana o ka lawaia haku ole.
Ua ohi’a [2162] ka ipuholoholona a pau;
I ahona i ka inaluahine hoi a.
SONG TO HIIAKA.
The high surf-pit breaks upon the shore;
It bursts on high, breaking pointedly by the storm.
With deafening noise the lehua of Kaniahiku roars,
The woman who consumes the lehua of Kaumu.
The rocks bubble till they hurt, 5.
By the seizures of the fire sported with by the puulena wind.
The island is drawn up; the land is flattened down;
The sky is lowered; the mountain is thrown into surf;
The ocean broken up, Kilauea overflows.
Say, Papalauahi becomes a cave. 10.
Pele pierces her body; the hail,
The rain that cometh from heaven.
The earth travels in an earthquake,
The hailstones fall with confusing noise;
Then Puna rises up on high. 15.
Low is the growing pillars of cloud.
The upland of Keahialaka is like a sandy colored blossom,
Girdled by the fire of Waiwelawela
Of the crater, eh
Woe betide those that near the crater dwell. 20.
HE KAU [2163] NO HIIAKA. [2164]
Apopoi, [2165] haki kaikoo, ka lua, [2166]
Haki ku, haki kakala, [2167] a ka ino.
Paia [2168] kuli, uwo lehua, no Kaniahiku [2169]
Wahine ai lehua o Kaumu [2170]
Kupukupu, [2171] a eha ka pohaku [2172] 5.
I ka uwalu [2173] a ke ahi i ke kaunu [2174] a ka puulena [2175]
Huki ka moku, [2176] papapa ka aina.
Haahaa ka lani, kaikoo ka mauna. [2177]
Ha [2178] ka moana, popoi [2179] Kilauea.
Halelo o Papalauahi [2180] e— 10.
O mai Pele i o [2181] na kino, ka hakikili, [2182]
Ka ua mai ka lani mai.
Nei ka honua i ke olai,
Haka Ikuwa [2183] ka poha koeleele,
Ku mai Puna kiekie, 15.
Haahaa ka ulu a ka opua, [2184]
Pua [2185] ehu mai la uka o Keahialaka,
Pa-u [2186] i ke ahi Waiwelawela,
O ka lua e.
Aloha ua poe la o uka o ka lua e. 20.
ODE TO KAIKO.
Borne aloft is the water by the wooden viaduct,
The water that is borne by the wiliwili of Poloiea,
That the food of Keaokuukuu may find nourishment.
From the water is the food of Kamananui;
From Kawaihapai even to Kaena.
A disturbed thought exists within thee there,
Fire rages within, it flames with desire to sleep,
The bones are wrung through desire,
The praise of Haaheo is a puukauila,
Thou art proud indeed.
HE MELE NA KAIKO. [2187]
Auamo [2188] i luna ka wai haka laau [2189]
Ka wai a ka wiliwili [2190] o Poloiea,
I ola ka ai o Keaokuukuu. [2191]
I ka wai ka ai o Kamananui.[2191]
Mai Kawaihapai[2191] no a Kaena.
He ena [2192] ’loha kou e noho mai la,
Ua ’hi loko [2193] ua lapalapa [2194] i ka moe.
Ua uina [2195] ka iwi o ka makemake,
Ua puukauila [2196] na io o Haaheo. [2197]
He heo no e. [2198]
NOTES
[1] These several dances are described as follows: Laau, a
stick-beating dance; pahu, with drum accompaniment; puniu, with ulili,
or rattle-gourd accompaniment; pailani, similar to the puniu; pahua in
which the performer dances in zigzag course; apiki, wherein the dancers
attempt to entertain the spectators with buffoonery; alaapapa, a dance
confined to a certain spot where the movements are executed.
[2] Waha pala, a contemptuous expression, applied to an ignoramus, a
blather-skite.
[3] Inaina (liquor amnii), bag of waters.
[4] Akua iliili, where pebbles (one or more) spread out by the kahuna
for consultation as to the will of the gods upon the object petitioned
for.
[5] Unihipilis are the departed spirits of relatives or friends which
are supposed to be hovering near, and differ from aumakuas, ancestral
guardian spirits that wander to distant realms. When required by
sorcerers for malevolent acts or influences, the unihipili spirits were
the ones sought, never the aumakuas.
[6] Pule palo, sincere prayers. A prayer is said to be a pule pulo that
ends with “Amama, ua noa;” it is used to designate the truth of the
statement or object of the prayer. Kepelino designates it as “A prayer
in which the deity was called on to raise up the spirits of the dead
inhabiting eternal night, or chaos,” which is commonly alluded to in
Hawaiian traditions as the night of Kumuhonua; and such spirits were
called the ancestral deities of darkness.
[7] It appears to have been a custom, and practised to some extent in
modern times, for certain false kahunas to seek to benefit from a
well-to-do person at child-birth by flattering auguries of safe
delivery and life to the mother, as against would-be plotters for their
injury or death.
[8] The priests and people looked upon rain attending a petition as a
favorable response, hence their rejoicing.
[9] Flowing blood, as shown in other Hawaiian narrations, is held to
indicate a prosperous future for the child.
[10] The term used here, “The pig is killed,” has reference to an
ancient expression indicating the infantile period had passed and,
figuratively speaking the pig was killed in recognition of that fact.
[11] Lapauila, door-post, is given erroneously. The object being to
observe the auguries of the heavens the natural position would be the
doorway or door-sill.
[12] Not all heiaus were suitable temples for the performance of the
circumcision ceremonies.
[13] Kualaea priest, he who oversees the colored earth basin.
[14] Kahalaalaea priest, one with face marked with colored earth.
[15] Night of Kane was the twenty-seventh of the lunar month; Lono, the
twenty-eighth, and Mauli the twenty-ninth.
[16] Anything of pig name at times was apparently substituted for swine
offerings—in this case blocks of wood marked to resemble swine
features. Leaves of the grass kukaepuaa, or the small mullet termed
puna amaama were aids of Kamapuaa, the demigod.
[17] Lupa haalele, secret burial or disposal.
[18] Nui-akea, appended to the names of each of the four major gods,
implies universal greatness; supremacy.
[19] Kakalo for kalokalo, a supplication to the gods.
[20] Prayer for rain, and indication of approval of the services.
[21] Expressions of preparation for effort.
[22] Response of readiness until victory is won.
[23] Kauo in the sense used here was a sustenance for the priests
during the night services in hand, rather than a support.
[24] The waipa was a prayer of supplication, while the kuwa was for the
completion of a duty. The character of the kuwa is not clearly
understood.
[25] Kolii, was the name of a ceremony attending the landing of a chief
with his god and people.
[26] The major gods (of which Ku was one) were never seen, but were
impersonated by various images.
[27] The lananuu was the tall kapa covered structure of usually three
platforms which stood in front of the altar of the heiau, whereon the
priest and king stood during a sacrificial service. The high priest Koi
conducted Capt. Cook to one of these, supposedly to participate in a
service.
[28] The House of Papa adjoined sacrificial temples only.
[29] The priest conducting the hono service ceremonies.
[30] Waha hewa mai has reference to tattling, backbiting gossips.
[31] Elieli, a closing phrase of prayers, which may be understood to
mean entirely, profoundly, completed, etc.
[32] Noho mua, sit down front.
[33] Name of a good or favorable aha—a prayer connected with a kapu.
[34] Opelu, a species of mackerel (Decapterus pinnulatus).
[35] Uhe board in the temple on which to receive offerings.
[36] Two mahamahas (gills) refers to the two sides of the fishnet as
named house, or side of Kaloa, and Hiu.
[37] Lele, not in the sense of flying or jumping, so much as reached,
or conveyed.
[38] Hilo (to twist), the first night of the new moon.
[39] Kauo, a prayer for a special blessing at the makahiki ceremonies.
[40] The kauila was a sacrificial offering at the close of a kapu.
[41] Mohalu, when the moon was twelve days old.
[42] Feeding the stars and moon with petitions.
[43] Laau-ku-lua, the nineteenth of the lunar month.
[44] Mea ona of the original may be a clerical error for ono, which
would be natural in a variety of good savory things of a feast, as
against awa the only intoxicant of old time, although this latter was
an alii’s beverage.
[45] Lono was the makahiki god.
[46] Uhau, a food product now unknown, possibly an early name for the
luau, the general accompaniment of baked pork.
[47] Hanaipu the feeding of a god with the person who carried it.
[48] Portions of the original lost.
[49] Ahi, albicore (Germo sibi).
[50] Lou, this named deity is not met with in other Makahiki festival
accounts and is possibly a slip of the pen for loa, the long god.
[51] Malani, a shortening of Mahealani, the sixteenth of the month.
[52] Laau, name of the eighteenth day of the moon; literally, wood,
trees, timber; therefore as the days of the year returned so the forest
grew.
[53] The posts which support the ridge.
[54] Cloud formation, representing animals, humans, fish, etc.
[55] This series of papers on the sorcery priesthood by a recognized
Hawaiian writer of rare talent, compiled several months apart are given
as written, though somewhat in duplicate. The first paper being brief,
its subjects will be found more extended in the later compilation. The
author, S. N. Haleole, died in Honolulu, September 22, 1866.
[56] This has reference to stewardship of a tract or tracts of land,
the konohiki of an ili or ahupuaa, whose tenure of office was ever
subject to the whim, fortune of, or change in the district chief, who
in turn held under the king. Even a well-cultivated ili giving
satisfactory tax returns of its products was, as likely as not, to be
the envy of sycophant followers of the chief who would seek to supplant
him.
[57] Puhiokaoka; puhi, blow; okaoka, reduced to powder; broken up fine.
The term implies one having multiple power, even as the wind in
sweeping away all particles of dust.
[58] Amio, liable to gusts of wind from the rear; whirlwind, etc.
[59] Mihiauau, sorrow, lamentation.
[60] Iole is that part of the Kohala district occupied by the
Protestant native church and mission premises.
[61] This was a Hawaiian Society formed in response to a call by S. M.
Kamakau, to collect traditionary material for publication in the native
press at that time, and in aid of Fornander’s researches.
[62] “Laieikawai,” or Lady of the Twilight, was published serially in
the “Nupepa Kuokoa” in 1865 and 1866, and is looked upon as the finest
example extant of Hawaiian writing.
[63] Two important divisions were omitted in the original, viz.: that
of medical practice for bodily ailments, and temple architects for the
weighty matters of the mind, in the locating and designing of heiaus to
insure the favor of the gods on the aims and ambitions of the king. On
a selection of the proper site by the kuhikuhi puuone for the erection
of the structure desired by the king, whether for questions of war or
other serious subject, he would trace out its form and plan upon a
surface of sand, hence the name puuone, sand heap.
[64] Awa was religiously taught as being the most essential offering to
propitiate the favor of the gods. In sorcery practice it was the custom
to dip the index finger in the liquor and snap it in the air, at the
same time repeating the prayer: “O ye gods of the east, west, north,
and south; ye gods above and below, ye gods all around, here is your
portion.”
[65] Maunu (bait) was any article or substance that had belonged to the
person aimed at; whether of finger or toe-nail, tooth, spittle, lock of
hair, particle of clothing, or such like.
[66] Aihamu, to eat refuse food; an epithet of reproach applied to
anaana priests more than others.
[67] To qualify for defence of the king against a subtle foe by this
power of fear and superstition.
[68] Imi haku, literally, “lord seeker”, was one who sought a new chief
with the motive of self-betterment rather than for rendering protective
aid. Thus the priests Nunu and Kakohe sought out the ward of Kaoleioku
to learn their chances under Umi, compared with Hakau’s ill-treatment
of them.
[69] The tenure of office of a konohiki must ever have been one of
uncertainty, beset by rival claimants to chiefs’ favors and play upon
his fickle fancies, hence the esteem of a kahuna who could foretell the
coming of such an event.
[70] Leleopu, this termed unfavorable house situation is based on the
supposition that the spirits from the cliffs could leap upon and too
readily enter the dwelling to dispossess its tenants.
[71] Holua, the name of a sled and game therewith in coasting down
hill; also its runway, or path. Its application to a house located as
described might be the fear or possibility of its sliding down the
hill, though it would not apply to the next paragraph.
[72] This is on the ancient idea that “the king can do no wrong;” a
clear recognition of one law for ruler and another for his subjects.
[73] The sugar refinery referred to was the old custom house, a
three-story coral building which stood below Queen street, at the foot
of the newly opened Smith street. The structure was torn down in the
water-front improvement of 1904.
[74] Peleula is that section of Honolulu between Nuuanu and Pauoa
streams from Vineyard street to where the streams join at Kukui; named
after a lizard goddess who was successfully wooed by Palikea, the
sacred chief of Koolau.
[75] Sand-crab hole: As an ohiki’s hole is open to all dangers, so an
improper house location was termed a “lua ohiki”, the building being
open to attacks of sickness, or other misfortune.
[76] Kaalaa, a small tract of land, at entrance of Pauoa valley.
[77] This cleansing fire of the priest was rather the ceremonies
incident to the offerings which required fire in their preparation.
[78] The services of cloud interpreters and weather prophets, as will
be seen in this division, were in frequent demand and required the
priest to be a close weather observer to distinguish, among the
forty-five or more cloud-signs of their category, the omen to fit the
inquiry. That some became expert in their interpretations speaks for
their observing faculties. Kaopulupulu, the prophet-priest of Waimea,
Oahu, was one of the most famous, whose predictions from cloud omens of
the overthrow of Kahahana by Kahekili, though it cost him his life,
nevertheless, came true.
[79] Hinano, the creamy white blossoms of the pandanus.
[80] The horizon was the border of heaven to a Hawaiian.
[81] Makole, a term usually given to a person with inflamed eyes. Its
application to the rainbow has reference to its flaming color. Kualii,
on one occasion, was called a “makole” for his brilliant robes.
[82] Or authority for it, perhaps.
[83] It is not shown which of the two alaes is here under the ban of
the priest, the white, or red (but probably the latter), both of which
figure in Hawaiian mythology, the red being credited as “the first that
stole fire from the gods and gave it to the natives hence its crimson
frontal knob where the feathers were burned away by the sacred
fire.”—Henshaw’s “Birds of Hawaiian Islands.”
[84] The prominence of this worthy chief of Kona and coincidence of his
death at time of a tidal wave was sufficient to attribute remarkable
foresight to Kaili.
[85] Luakalai, a halo around the sun, or moon; an omen of serious
moment.
[86] Thunder out of a clear sky.
[87] Since the sign referred to royalty, and its meaning should not be
spoken of unless inquired for by the king, the interested party would
naturally wish to confer with the omen interpreter, so sends his kahu
to “fetch him.”
[88] Stories abound illustrative of ancient Hawaiian belief in these
cloud, rain and rainbow omens being positive indications of the
presence of royalty or high rank. The legend of Laieikawai contains a
number of instances. History of Umi, and Legend of Kahalaopuna are
among others containing like examples.
[89] Onohi, the eyeball; the center of a thing.
[90] This is somewhat of a misnomer, massage treatment having to do
more particularly with tired bones and aching muscles, the term for
which is lomilomi, and in the practice of which Hawaiians were known
experts.
[91] Somewhat of the osteopath order.
[92] The hoounauna, or sending priest, has been designated also as a
messenger priest. An akua hoounauna was termed a messenger god, whose
priests claimed the power to send his spirits on messages of service
for good or ill, according to circumstances. The author calls aumakuas
in this division evil spirits, probably for the reason that at the
hands of these priests revenge and envy were the basis of their service
rather than the guardian nature, originally applied to ancestral
spirits, though as these multiplied with the ages and were recognized
or acknowledged in certain trees, birds, animals, fish, insects, etc.,
it is seen how a malevolent or benevolent deity may be chosen to meet
the special needs of any case.
[93] This was a division of sorcery having power to kill, as in anaana.
[94] Milu, the name of an ancient chief noted for his wickedness on
earth is now, according to Hawaiian mythology, lord of the lower
regions. (Andrews’ Dictionary.) Hence, priests of that realm.
[95] Makani, or wind priest; sorcerers supposed to possess directing
power over mystic spirits.
[96] An investigator (Rev. Jas. Bicknell) of the practice of sorcery
among Hawaiians, as revived about 1880, termed the hoonohonoho priests,
according to the views of their dupes “dispensatories of spirits of
deceased persons.” The work of the sending or messenger priest he
classed “witchcraft.”
[97] Maunu (bait) was any article, however small, belonging to, or that
had been worn by one, the possession of which by another gave him great
power for evil. This notion was the “stock in trade” of “praying to
death.”
[98] The gods of fishermen were many, though Kuula predominated on all
the islands except perhaps Hawaii, as koas or altar places to this
deity dotted all the sea-coasts around. Laeapua was Lanai’s.
[99] Farmers, like the fishermen, and in fact all callings had many
gods, of which Ku in several of his attributes held supreme
recognition. Kukaoo, god of husbandry; Keaoaui, cloud god; Kukulia, for
dry, and Kukeolowalu for wet culture.
[100] This must have reference to certain modern structures, as no
doorway of a Hawaiian house was arched. Hoaka was one of the kapu days.
[101] Huna, hidden; concealed.
[102] Kuloa, hoomanao, mohai; offering, generally applied to the first
fruits of labor devoted to some good cause. In early days people set
aside a part of their first products as a kuloa, or offering to the
god. Its application here probably refers to the first treatment of the
vines and hoeing of the hills, to win the favor of the gods. Kuloa, to
plant.
[103] Full moon; name also of a star.
[104] This has reference to the short time of darkness, the night
following the full moon.
[105] The native account deals with the night and day as one.
[106] These were known as Laau-ku-kahi; Laau-ku-lua, and Laau-pau.
[107] Muku, cut off; anything cut short; when the moon entirely
disappeared the month ended.
[108] This was a subject that claimed much attention of the Hawaiian
mind, and was a fruitful source of revenue to priests for their
interpretations of these omens.
[109] This corresponded to May-June of the old Hawaii calendar, as it
is to be borne in mind these are lunar rather than calendar months.
[110] The month of June-July.
[111] Makalei, name of a plant said to be found on Molokai, the root of
which in ancient time was used to attract fish by placing it at the
gates of fish-ponds, located near the sea; thought to have magnetic
powers. The shrubs auhuhu (Cracca purpurea), and akia (Diplomorpha
sandwichensis) were stupefying or poisonous plants used as a mixture
for certain kinds of reef fishing.
[112] July-August.
[113] August-September.
[114] September-October.
[115] October-November.
[116] November-December.
[117] December-January.
[118] January-February.
[119] February-March.
[120] March-April.
[121] April-May. This departs somewhat from the table of Hawaiian
months as adopted by Dr. W. D. Alexander in his “Brief History,” as
some of the Hawaiian names of this paper differ from those of his list.
[122] The “traveler’s branch” must have reference to the most prominent
or farthest reaching branch on any side, as indicating the disposition
of the tree to fall.
[123] The term haule makawalu used here means that though numerous the
spears fell harmlessly before him.
[124] Pikoi, a stone or hard-wood weapon fastened to a cord, used in
robbing and plundering.
[125] These were all temples of human sacrifices. Leahi’s temple, named
Papaenaena, a walled and paved structure, 70×130 feet, with terraced
front. Destroyed about 1856.
[126] This is allegorical; fish referring to the enemy to be surrounded
by the net of the king’s forces for which conflict their strength
(salt) was to be reserved, or (continuing the vision), the omens being
unfavorable, the warriors were to be restrained from venturing into the
conflict.
[127] Lama (Maba sandwichensis) was a specially designated wood for the
houses and other structures of the temple, and in certain ceremonies
its leaves were required for the thatching, and branches for
decoration.
[128] This service was for the waihau, or hooulu ai temples, not the
heiaus wherein human sacrifices were offered.
[129] The gods of the Makahiki festival were carried in the procession
on long and short poles, the long god to circuit the island, the short
god only its district. This was at the annual tax gathering period. On
the return of the akua poko, the bonfires of Puea were lit on the hill
tops as a signal to fishermen that no canoes should put to sea till
their bright flames should cease.
[130] This was an aha or service, somewhat akin to hulahula in its
solemnity, though not in severity; the former being observed during the
day, the hulahula at night.
[131] One of the dedicatory services of a sacrificial temple.
[132] The Hakuohia was a section of selected ohia, for a special
purpose in the temple and held so sacred that its bark even was not to
be scratched in its conveyance from the forest.
[133] One having also the skill of a puuone. This is for the erection
of a luakini, or sacrificial temple.
[134] Kamakau, the historian, describes the procedure as follows: “When
the priest and the king reach the selected ohia tree, Kumakua, the
priest seizes a young pig and causes it to squeal at the same time
reciting the prayer for felling the ohia. Then the king seizes the two
famous axes of ancient time from the gods, and touches the tree. Then
the chiefs with another axe will cut down the tree and trim off its
branches to a finish. The pig, coconut and the covering shall then be
buried at the base of the felled tree, whereupon this and that man
shall shout, after which the pigs are baked and the logs cut to
lengths. * * * When the feast is ended the fragments remaining, with a
human victim, are taken into the forest and at the root of the
prominent selected ohia the body, called the ‘man of Mauhaalelea’, is
cut in pieces and all are buried together.”
[135] Pou-a-manu; this also was a term given the post set up marking
the place of the human sacrifice just above referred to.
[136] A section of the pavement of the heiau smoothed off with pebbles.
[137] The paehumu here mentioned has reference to the row of images
before the altar. The images around the outer walls of temples of
sacrifice takes the same name. These were not held sacred, as idols,
for tradition credits Kawelo with taking the paehumu of a Waianae heiau
for firewood in preparing a feast for his warriors the night before
their leaving for Kauai.
[138] Moi, the chief or principal idol of a visible set in a temple.
[139] A small house called Waica, in the more important heiaus, was
where the king and priest entered to perform the aha ceremony (seeking
a favorable omen as answer to their petitions), after midnight.
[140] Kamakau placed these temples as third class, some of which were
large and some small, and designated the “common people” as “those who
looked after and worshiped the gods; the nightly praying people; those
who continued in daily prayer to the gods.”
[141] The trio of deities here appealed to were those supposed to
govern the electric storms: “the god of thunder;” the “god who rent
heaven,” and “the lightning eye pained in the heavens.” A slight
variant on this latter name, doubtless the same god, is shown on page
74, Vol. IV.
[142] There were several feather gods for services in the higher class
temples, each of which had its special powers. The more familiar in
name that have come down to us are Kukailimoku, Kukalaniehuiki,
Kukeoloewa, and Kuhooneenuu. The feather god or gods were carefully
kept in the mana house of a temple and only brought out for
processional services of serious moment under its ritual.
[143] Forgotten to be returned to the mana house.
[144] Hewahewa was Kamehameha I’s high priest, under whose ministration
idolatry in Hawaii was overthrown, in 1819, on the accession of
Liholiho as Kamehameha II.
[145] A service of solemnity and severity. See No. 67, p. 150.
[146] This prophetic utterance is allegorical, as seen in the paragraph
following.
[147] Instead of the high chiefs being above the law as had been the
custom, they became amenable to the law.
[148] To Moi is credited the preservation of the ancient form of
temples into which were subsequently merged the plans of Paao,
introduced from the South Pacific.
[149] See Legend of Kana and Niheu, p. 436, Vol. IV.
[150] Olaulau was more thorough cultivation than simply weeding.
[151] Omuomuo, the bud stalk.
[152] Puu, seed taro.
[153] Oha, the sprigs or suckers.
[154] Aae, the remaining shoots after the crop is pulled.
[155] Ohiki, planting between, or in place of uprooted (pried over)
tree ferns; hence the term. Such sections were termed pa pulupulu.
[156] Kukaepuaa (Panicum pruriens).
[157] Pakukui, literally, kukui fence. Decomposed kukui wood or leaves
were valued for fertilizing the soil, not that taro planting was done
in the decaying tree trunk.
[158] This Hilo method of taro culture would be termed ohiki.
[159] Pulverizing the ground in lieu of plowing and harrowing.
[160] A hand of bananas is the sectional cluster of a bunch of this
tropic fruit, each carrying a dozen or more finger-like fruits, varying
from six to fourteen successive hands or clusters to the bunch,
according to variety and fertility of soil.
[161] The thirteenth day of the lunar month. Hua, among other things
means seed, fruit, prolific, etc. It was appropriate in name therefore
to select the day for opening the planting season, though experience
fails to prove its truth.
[162] Mahealani, the name of the day carries the question of place,
mahea, not the product of the day.
[163] Kulu, the seventeenth of the lunar month, signifies to drop—as
liquid—not to lean over and drop to the ground from its weight.
[164] This is a fortunate contradiction of the day of planting, ole
meaning nothing.
[165] Hokeo is the long gourd for carrying one’s kit; olo is the
smallnecked gourd used for injection purposes; hulilau is the smaller
gourds of a household with suspending strings instead of a net for
suspending articles of food.
[166] The ornamented gourds of olden times are so seldom seen now that
it may be said to be a lost art. The markings having the appearance of
tatuing, were done while the gourd was fresh and green, before the
removal of its outer skin, at times even while it was still on the
vine.
[167] Kahala, amber-fish (Seriola purpurascens).
[168] A time of famine.
[169] Hinalea, wrasse-fish (Thalassoma ballieui).
[170] Opule, wrasse-fish (Anampses cuvier).
[171] Aku, bonito (Gymnosarda pelamis).
[172] Akule, mackerel scad (Trachurops crumenophthalma).
[173] Oio, bone-fish (Albula vulpes).
[174] Moi (Polydactylus sexfilis).
[175] A’u, sword-fish (Xiphias gladius).
[176] Manini, surgeon-fish (Teuthis sandwichensis).
[177] The fisher-folk’s deities throughout the islands were simply
certain designated stones; in no case were they carved images.
[178] Hahamau, a term for hand fishing by feeling for and seizing such
as are found in rocky ledges of the sea-coast. It is not confined to
night search, though it is naturally governed by the tide.
[179] Ready for quickly clutching, or closing upon the prey.
[180] Heepali, small rock squid (Octopus).
[181] Olali (Thalassoma purpureum).
[182] Hou, snoring-fish (Thalassoma purpureum).
[183] Awela (Thalassoma purpureum).
[184] Niholoa, unclassed.
[185] Manananalo, unclassed.
[186] Paolakei, Paokauila, Paoluahine, all unclassed.
[187] Holoholo, a running after, here and there, in one’s search, hence
the name. The net here described is now known as upena poo, head net.
[188] Alahee, known also as walehee (Plectronia odorata). The use of
this wood for a circular net frame, on account of flexibility, must be
of young plants or slender branches, as the mature tree furnishes a
close-grained, hard and durable wood.
[189] Uhu, wrasse-fish (Julis lepomis, Callyodon lineatus).
[190] Kala, surgeon-fish (Acanthurus unicornis).
[191] Uouoa, mullet (Chaenomugil chaptalii).
[192] Manini, surgeon-fish (Hepatus sandwichensis).
[193] Nenue, rudder-fish (Kyphosus fuscus).
[194] Hinalea, wrasse-fish (Thalassoma ballieui).
[195] Lauhau, butterfly-fish (Chaetodon quadrimaculatus).
[196] Aama, crab.
[197] Kikomo (not identified).
[198] Halahala, not classed; a fish resembling the uhu except in the
colorings.
[199] Aawa (Lepidaplois albotaeniatus).
[200] Oopukai (Cirrhitus marmoratus).
[201] Aniholoa, unclassed.
[202] Awela (Thalassoma purpureum).
[203] Ohua, wrasse-fish (Cantherines sandwichensis; Osbeckia scripta).
[204] Paoo (Salarias, species.)
[205] Aholehole (Kuhlia malo).
[206] Wana and ina, sea-urchins.
[207] Haukeuke, not classed.
[208] Panuhunuhu, parrot-fish (Callyodon gilberti).
[209] Kumu, goat-fish (Pseudupeneus porphyreus).
[210] This is modern, as iron was not available till after Cook’s
arrival, although in ancient time weke was the term for such metal.
[211] Hawaiians like to dwell on the marvelous.
[212] Hulihuli, searching; turning over.
[213] Kukui (Aleurites moluccana). The chewed nuts produced the same
effect on troubled waters as the modern use of oil.
[214] Hau (Paritium tiliaceum). The bark of the hau in long strips,
furnished excellent material for heavy cord and even rope, made up
while fresh and green, or if dried, by soaking it in water to render it
pliable. It was made by plaiting, rather than in twisted strands, and
of such size as the purpose in hand required. It was with three cables
of twelve strands of hau in the effort to haul the Cleopatra’s Barge
from her stranded position in the bay of Hanalei, in 1824, that the
unaided muscular strength of an immense team of natives rolled the
vessel over on her keel and broke off the mainmast to which the cables
were attached.
[215] In both lau and bag-net fishing very fine-mesh nets are used. The
lau is a rope with dry ti leaves—three or four—strung in it at
intervals according to size. For convenience in handling, this rope is
formed of ten fathom lengths, and when the ti leaves are inserted each
length is called a kumu lau. There may be as many as ten lengths used
in fishing for ohuas, depending on the number of people participating,
but not less than four, one being required at each end of the lau and
one at each end of the net. At first the kumu laus are joined in the
center, which point is marked by a slender stick some six feet long of
about an inch in thickness, called kuku. The laus which up to this time
have been dragged along in a bunch are then payed out from this central
point, each leader going in an opposite direction. The others divide,
half going to one side and half to the other of the kuku, for the
purpose of pressing down the leafed rope and at the same time pushing
it forward. Having come to the end of their respective laus the leaders
work forward and gradually form a semicircle with the whole lau. On
arriving at a suitable place for laying the net, the head fisherman
takes hold of the kuku and shoves it into the sand, or rock, which is
the signal to stop pulling for a while. The shock of the kuku digging
into the sand is felt all along the lines. All halt in their places.
The kuku is then pulled out, parting the kumu laus, each of which is
attached to the mouth of the net. The net is carried, partly dragged,
in the water by two men, who follow the middle of the lau as shown by
the kuku. When the head fisherman signals to cease pulling awhile, the
net is spread out in position and the kumu laus are attached to it on
either side of the mouth. At a given signal the leaders of the laus
come together; the lomi laus, those who press the leaves down, then
work forward so that in a short while the two sides form the fence to a
pathway leading straight to the mouth of the net. When the two leaders
come together they press the leaves towards the net. This is usually
done by one of them grabbing the two ropes which form the fence above
referred to and bringing them together, thus driving the fish towards
the net. This is the crucial moment and has to be done quickly so as to
give the fish no time to come back after striking the net. Care must
also be taken that the laus do not form “pockets” along their lengths
lest the fish circle round in them and dive under them. The head
fisherman meanwhile watches the mouth of the net and when no more fish
appear the net is raised. In the daytime this method of fishing is
called lau ohua. Ohua, puaula, hinalea, weke, pua oio, kumu, moano and
other fish which abound in moss-covered shoals are gathered. In the
nighttime this same kind of fishing is called lauahi. Larger fish are
caught such as kumu, puaula, moano, weke, nenue, uku, lobsters and
eels. Daytime fishing of the above on a large scale often going beyond
the reef into the deep sea is called lau lele. The method of fishing is
the same but it is more laborious.
[216] Properly the word pula applies to the lau portion adjoining the
net collecting the driven fish; the clusters of hala and akia at
regular spaces on the ropes are termed the lau as in the lau net
already described.
[217] Hala (Pandanus odoratissimus).
[218] Akia (Wikstroemia), of which there are several varieties.
[219] The younger and elder canoes likely indicate relative size for
the division of the catch. These terms are not known to present-day
fishermen.
[220] As a rule the canoe owner received one-third of the catch, the
helpers (paddlers and fishermen) took two thirds. Fish are counted by
fours, termed a kauna. This comes from the custom of seizing two fish
at a time in each hand at their discharging or handling, each throw of
the hands being a kauna. The division of net hauls in fishing was of
necessity done on reaching shore, while line-fishing permitted this to
be done at sea, if desired, as the fish were caught.
[221] Kahala, amber-fish (Seriola purpurascens).
[222] This gives a depth of twelve hundred feet.
[223] This method of fishing for uhu is not often practised now, for it
is hard to obtain the original for a decoy. The more common method is
by spearing.
[224] Maomao, unclassified, is a yellowish fish of medium size, with
red and black spots.
[225] Kala surgeon-fish (Acanthurus unicornis).
[226] Ahi, albacore (Germo germo).
[227] Holahola is the stupefying of fish by the use of the poisonous
shrub ahuhu (Cracca purpurea) applied to the caves or cavities along
the reefs or rocky coasts, the habitat of aholehole, hinalea, kumu,
manini, puaula and weke, the varieties caught by this method.
[228] Iao, not classified; better known as iiao, similar to the nehu,
but with decided scales which the latter has not.
[229] Nehu, anchovy (Anchovia purpurea).
[230] Aku, bonito, caught with rod and fly. The bait is the iiao which
is cast into the sea, preferably alive. The aku follows the bait, which
is cast from the rear end of the canoe. The rod and fly meanwhile are
cast and the fly is taken by the fish. This was the fish for which the
old-time pearl hooks were used.
[231] Ulua, cavalia (Carangus latus).
[232] Welea, lizard-fish (Trachinocephalus myops).
[233] Moano, goat-fish (Priacanthus cruentatus) (Pseudupeneus
multifasciatus).
[234] Aweoweo, catalufa (Priacanthus cruentatus).
[235] Awa, milk-fish (Chanos chanos). The awa referred to here is the
awa kalamoho, a large fish of the color and meat of the anae (sea
mullet), only it is much larger in size, some being as long as six
feet, and easily ten inches thick at the largest part. It is shaped
very much like the salmon. The awa is a hard fighter.
[236] Akilolo (Gomphosus, Thalassoma).
[237] Ohua palemo net. As now practiced, ohua fishing—lau ohua, as it
is called—is lau fishing in shoal water in the daytime.
[238] Various “don’ts” in connection with fishing:
Don’t say “E hele ana wau i ka laiwaia;” (I am going fishing). Say
instead, “E hele ana wau i ka nahelehele;” (I am going to the woods).
The fish have ears and they hear; and when you say you are going
fishing they hear and run away, so that you would come back empty
handed.
Don’t hold your hands behind your back. To do so is an indication of
weariness and fish, being very considerate, do not care to burden you
further, so they keep out of your reach.
Don’t carry on a conversation on the way to, or on the fishing grounds;
fish would hear and would disappear.
Don’t walk on the beach immediately abreast of where the net is
intended to be cast. The noise of your feet on the pebbles or sand
warns the fish off.
Don’t ask idle questions of canoe-men getting ready to go out fishing.
They consider it an omen of bad luck.
Don’t indulge in dirty language or in smutty tales before going
fishing. Even the fish are averse to dirt.
Don’t walk on a net when it is spread out; don’t step over a net when
it is bundled. Take time to walk around it. It is the house for the
fish when it is cast in the sea, and the fish prefer it clean.
Don’t “aia” the fish (“there it is”), when you see it entering the net;
fish are timid and do not care to be noticed; and when you do, they
turn right around and rush out again.
Don’t go fishing if your mouth is wrong (i.e., if you have made a vow
which you have not fulfilled); you will only cause weariness to your
companions, for you will all come back empty-handed. Fish abhor a
gasbag and keep away from him.
[239] Uki (Dianella odorata), a pithy plant, flowers somewhat
sweet-scented.
[240] Uwiuwi (Kadua Cookiana), a fragrant plant in leaf, or blossom, as
is its smoke also in burning.
[241] Ulei (Osteomeles anthyllidifolia), a shrub of straight growth,
its wood of fine, hard grain, furnishing poles, spears, etc.
[242] A word used to designate the person or object aimed at.
[243] Inclined towards a noon sleep.
[244] Malio, designating a person by hidden meaning.
[245] Hao, a fine tree (Rauwolfia sandwichensis), figurative of the
objective person in the game, man or woman.
[246] Name of a cold wind; hidden figurative term for the kilu gourd.
[247] The meaning is not given, but may be understood as hoka,
careless, blundering.
[248] The thighs rejoice.
[249] A teasing, exultant expression over an opponent.
[250] Waima may be a personage, or an object. The expressions
throughout are all figurative.
[251] A cape of Puna.
[252] A place in Kau.
[253] Expression of mating in the game without restraint or jealousy.
[254] God or goddess of love.
[255] The hau rod in the hand of the chanter.
[256] An assertion of steadfast assurance.
[257] Names of winds.
[258] Lava flow of the volcano.
[259] The goddess Pele.
[260] Referring to the damage by a flow, as also the chant following,
all of which is figurative language of hidden meaning.
[261] This game of hiding the stone was accompanied with much gambling.
[262] Hailima, a measure of length not now used.
[263] Olohu, name of a game, as also the stone with which it was played
on Oahu and on Maui. On other islands the stone was termed ulu and the
game was called maika. The point of the game was to roll the stone the
greatest distance on a prepared course. Emerson, in his notes on this
game in Malo’s Antiquities, suggests that the old time use of immature
breadfruit, gave its name, ulu, to the stone designed for the special
purpose.
[264] The Hawaiian swing was a single rope of plaited vine, not the
loop swing with which all are familiar. Its name, kowali, is from the
running vine koali (Ipomea tuberculata) which furnished a convenient
and strong cordage by the braiding together of several strands. The
swinging was not done by pushing, but by two persons in opposite
directions pulling alternately on ropes affixed to the cross piece seat
of the swing.
[265] The new year’s sporting festivities attended the procession of
gods at the tax gathering tours. Malo states this season began in Ikuwa
(October), not Welehu (November).
[266] This does not agree with the generally accepted division of the
month, as this list shows but three Ku days, whereas there were four,
as with the Ole days. The thirty days of the calendar are made up by
adding Hoaka, Muku being the last day of the month with all Hawaiians.
[267] Inside and outside were the terms indicating east and west, in
Kohala. The wooden or short god was carried eastward till it reached
the border of the district, whence it returned. The feather god
referred to was doubtless the long god, Lono, with feather wreaths
decorating the banner cross stick.
[268] This was Lono, the makahiki god, a carved image of small size
surmounting a long joint-shaped pole, near the head of which was a
decorated cross stick carrying a kapa banner.
[269] Tributes in the way of annual taxes, which were collected by the
konohikis of a district from the people were deposited at the border of
each ahupuaa beforehand along the route of the god’s journey, and ample
to satisfy the deity (through its kahus) so as to cause no delay, on
pain of severe penalty on all parties concerned.
[270] The acme of skill in leaping into the water, with Hawaiians,
regardless of height, was to enter the water feet first, with the least
agitation of the water. The Tahitians’ enjoyment of the sport was the
reverse, for they delight to create the greatest splash, to accomplish
which they double their feet under them in jumping from a height, so as
to plump into the water with the greatest possible commotion. Diving
headfirst into the water is seldom if ever practiced by either race.
[271] The Hawaiian kite is six-sided in shape, the horizontal stick of
the frame crossing a little above the middle, making the upper portion
shorter than the lower. Kapa kites of early days, wet by moisture in
the clouds, became ragged and torn.
[272] While wiliwili may be the preferred wood for surf boards, on
account of its lightness, koa and breadfruit boards are also in common
use.
[273] Alaia is the name given to a small, thin, surf board.
[274] Olo was the large, thick, wiliwili surf board.
[275] Opuu, the blind-breaker character of surf prevalent during calm
periods.
[276] Hawaiians had two methods of surf coaxing during calm weather,
the general method being for a swimming party to take several strands
of the sea-convolvulus vine, and swinging it around the head lash it
down unitedly upon the water until the desired undulating waves were
obtained, at the same time chanting for a response to their effort.
(Hawaiian Annual, 1896.) Surf riding has a wider range of sport than
shown above, for canoe surfing is also very generally practiced, and
occasionally body surfing. This requires strong, expert swimmers to
attain sufficient momentum to ride in on the surf without a board or
other support. This, termed kaha nalu, is still practiced.
[277] Halapepe (Dracaena aurea).
[278] Ieie (Freycinetia arnotti).
[279] Maile (Alyxia olivaeformis).
[280] Ki (Cordyline terminalis).
[281] Ilima (Sida of several species).
[282] The drums here referred to were made most conveniently from
coconut log sections, the pithy nature of its core lending itself more
readily to hollowing, whether by firing or adze-chipping till reaching
the hard surface wood. These hula drums were about two feet in height,
as the performer used them while in a sitting or kneeling position,
tapping with the open hand on the shark-skin head, as it stood on the
ground beside him.
[283] It is notable that several features in the game of konane
identify it with Lonoikamakahiki and his wife Kaikilani, to keep fresh
the tradition of their quarrel during a konane contest. For instance:
Kaikilani’s name occurs twice in the names of pebbles and moves; the
names and moves of the third pebble are those of Lono’s royal insignia
on his tour of the islands, and the game chant is the same as sung by
Kaikilani to divert her husband’s attention from the chant of her lover
on the cliff above them. A number of other celebrities are immortalized
in like manner, viz: Kamooinanea, the lizard grandmother of
Aukelenuiaiku; Panaewa, the evil god who essayed to thwart Hiiaka and
companion in carrying out Pele’s mission, and Hua, the king whose
wicked deeds brought famine on the land so that “his bones bleached in
the sun.”
[284] Pua-ne is from the story of Hiku and Kawelu.
[285] The mother of the tii or spirits, and subsequently the mother of
the first man and woman, according to a Tahitian tradition.
[286] This seems to have been the name of the whole island, while at
the same time the eastern portion was called Nusa Hara-Hara and the
western portion was called Sonda. May not the latter correspond to the
Polynesian Tonga, Tona, Kona, as variously pronounced and generally
used to designate the western or the lee-side of the Polynesian
islands?
[287] Alfred Russell Wallace: Malay Archipelago, New York, 1869, pp.
593–594, also 250–269.
[288] I. Roberts’ Orient Illustrated, p. 259.
[289] Several places yet bear the name of Iku or Aiku; among others
Aitu-take, one of the Hervey group, and Afareaaitu, a village in
Huahaine of the Society Islands.
[290] It is of pre-Aryan origin; in ancient Greek writers we find the
word koros or kouros applied to the infant gods.
[291] La Perouse is strongly of opinion that the Spaniards had visited
the Islands, rested more or less time; and introduced venereal
diseases.
[292] Perhaps thirty years should be allowed for a generation,
considering that, as a general practice, the successor to a chief and
inheritor of the Kapu-moe was not always the first-born, but more
frequently from a later alliance. In that case the seven generations
will bring the time of Keliiokaloa’s middle-age or the birth of
Kukailani at about 1526. Compare with the account by Galvaom, reported
in Burney’s Discoveries in the South Seas.
[293] For translation see B. P. B. Mus. Mem. IV., p. 374.
[294] The Marquesans of Nukahiwa have a tradition that Wakea came to
their country from Vavao and brought with him and his wife Owa all
manner of plants and herbs, which were named after their forty
children, all except Po. (See Rienzi, L’Univers Pittoresque.)
[295] The Nuuhiwans have a tradition that twenty generations ago
(counting from 1812) an akua called Haii visited all their islands and
brought with him the first hogs and a number of birds. The name of hog
in Marquesan is puaka. (Rienzi, L’Univers Pittoresque, Vol. 2, p. 230.)
[296] For the probable place and descent of Hanalaa—(nui and iki) see
comparative table of genealogies. [Fornander, Polynesian Race I, 249.]
[297] As late as the commencement of this century the Nuuhiwas were
every now and then fitting out exploring expeditions in their great
canoes in search of a traditional land called Utupu, supposed to be
situated to the westward of their archipelago, from which the Akua Tao
first introduced the coconut tree. (Univ. Pitt., V. 2, p. 230.)
Turnbull relates that when Kaumualii of Kauai was sorely pressed by
anticipation of Kamehameha’s invasion and conquest of Kauai, about
1802, he had a vessel built on purpose, in which to embark himself and
family and chiefs and seek some foreign land where he would not be
subjected to his dreaded rival.
[298] About 1159 A.D., a grand migratory wave was set in motion from
Java and Sumatra, owing to internal convulsions. Some of the princes
migrated to and established themselves at Celebes, others went in other
directions.
[299] This mele was probably composed about the time of Kamalalawalu,
King of Maui, seven generations before the birth of Kamehameha I.
[300] That is, heiaus of the rudest construction and most simple
service.
[301] The Maweke line was long antecedent to the Ulu descendants; in
fact may be considered as the settlers of this group,—about 1075.
[302] The traditions of the inhabitants of Viti are those given by G.
L. Domeny de Rienzi, L’Univers Pittoresque, Vol. 3, Paris, 1836.
[303] Material relating to the Fijians is from “Fiji and Fijians,” by
Rev. Thos. Williams, New York, 1859.
[304] Information in regard to New Zealand traditions is obtained
largely from L’Univers Pittoresque, by G. L. Domeny de Rienzi, Paris,
1836, and Polynesian Mythology, by George Grey, London, 1855.
[305] For a translation of this prayer see Fornander, Polynesian Race,
Vol. 1, p. 61.
[306] The letters w and k adjoining names throughout this paper are
abbreviations for the Hawaiian wahine (female) and kane (male).
[307] Helumoa was the name of this temple.
[308] They arrived on the evening of the day that the famous “Alapa”
regiment of Kalaniopuu was annihilated by Kahekili, and joined in the
next day’s general battle.
[309] Kahahawai was from Waihee, Maui. He was a special friend of
Kahekili (an “Aikane”), and was the father of Keaholawaia and Haia.
[310] It is related by S. M. Kamakau, that when Kahekili heard of the
defeat and death of Kiwalao, and that Kamehameha had assumed the
sovereignty of the Kona, Kohala, and Hamakua districts on Hawaii, he
then sent Alapai-maloiki and Kaulunae, two sons of Kumaa-iku (w) and
half-brothers of Keeaumoku-papaiahiahi, to ask Kamehameha to assist him
with some double canoes in his projected war against Kahahana, and that
Kamehameha had refused, replying that when he had subdued the chiefs of
Hilo and Kau he then would consider Kahekili’s request; and that when
Keawemauhili, the chief of Hilo, heard of this refusal, he hastened to
send some double canoes and other costly presents to Kahekili; and that
this was the reason why Kahekili sent Kahahawai and some soldiers to
assist Keawemauhili against Kamehameha.
[311] The legend relates that when Kaopulupulu saw his son set upon and
pursued by Kahahana’s retainers, he called out to him, “I nui ke aho a
moe i ke kai! No ke kai ka hoi ua aina.” This was one of those oracular
utterances in which Hawaiian priests and prophets were as adept as any
of their brethren in other lands. Its literal meaning is—“It is far
better to sleep in the sea; for from the sea comes life, or the means
of living.” Those who heard it and reported it found the fulfillment of
the prophecy when Kahekili, coming over the sea from Maui, conquered
Oahu and caused Kahahana to be slain. Others sought the fulfillment in
the conquest of the group by Kamehameha coming from Hawaii; others
found it in the arrival of the foreigners, coming over the ocean with
new ideas, knowledge, and arts.
[312] Kekuamanoha was a son of Kekaulike, king of Maui, and his wife,
Haalou. He was thus a half-brother to Kahekili. His son was the
celebrated Kalaimoku, prime minister during the regency of Kaahumanu.
His other son was Boki, at one time governor of Oahu.
Kaiana, also called Keawe-Kaiana-a-Ahuula, was the son of
Ahuula-a-Keawe, who claimed Keawe of Hawaii as his father and
Kaolohaka-a-Keawe as his brother. Kaiana’s mother was the famous
Kaupekamoku, a granddaughter of Ahia (w) of the I family of Hilo,
Hawaii. This was the same Kaiana who went to China in 1787 with Captain
Meares, returned to Hawaii, and was finally killed in the battle of
Nuuanu, 1796. His cousin, Kaiana Ukupe, the son of Kaolohaka, was the
father of the late Kaikioewa, governor of Kauai.
Namakeha was son of the above-mentioned Kaupekamoku and Kanaluihoae, a
brother or cousin of Kekaulike of Maui. In after-life Namakeha rebelled
against Kamehameha I., and was slain in battle, 1796.
Nahiolea was another son of the same above-mentioned Kaupekamoku and
Kuimiheua II., a cousin of Kekaulike of Maui. Nahiolea was father of
the late M. Kekuanaoa, governor of Oahu, father of their late majesties
Kamehameha IV. and V., and of her highness Ruth Keelikolani.
Kamohomoho is always called a brother of Kahekili in the native
accounts, but I have been unable to learn who his mother was.
Kauhikoakoa was a son of Kauhiaimokuakama, the elder brother of
Kahekili, who rebelled against his brother, Kamehamehanui, and was
drowned after the battle near Lahaina. Kauhikoakoa’s mother was Luukia,
of the Kaupo Koo family of chiefs.
Kalaninuiulumoku was the son of Kamehamehanui of Maui, and Kekumano
(w), and thus a brother of Kalanihelemailuna, the grand-father of Hon.
Mrs. Pauahi Bishop.
Peapea was another son of Kamehamehanui of Maui. He was subsequently
killed at Hana by the explosion of a keg of gunpowder.
Manonokauakapekulani, also called Kahekilinuiahunu, was the son of
Kahekili of Maui and Luahiwa, a daughter of Kekaulike of Maui and
Kane-a-Lae (w).
Kalanikupule, son and successor of Kahekili of Maui. His mother was
Kauwahine.
Koalaukane, another son of Kahekili and Kauwahine.
Kalaikoa, Hueu, and Kahu, unknown to me.
[313] Pupuka, an Oahu chief of considerable importance, was father of
Inaina, the wife of Nahiolea, and mother of Kekuanaoa, late governor of
Oahu. Tradition is silent on the descent and connections of the other
heroes of this band. They and theirs were probably all exterminated,
and not being maritally connected with the victorious side, no scions
were left to chant their names.
[314] I have been unable to learn who this Alapai was, and of what
family.
[315] In 1779 we have seen that Kaneoneo was on Kauai. He had been
contending with his cousin Keawe for the supremacy of Niihau and the
possession of the goats left there by Captain Cook, and he had been
worsted in the contest. What brought him to Oahu, and what part he
played there during those troublous times, is not well known. After the
overthrow and death of Kahahana he probably returned to Oahu in the
hope that the chapter of accidents might prepare a way for him to
recover the throne that his father had lost.
[563] Dates in this column were obtained by Fornander from a source
unknown to the editor.
[564] This must be a clerical error, or another name for the same
person, as No. 30 in the first list, as also in above table (b), of
Oahu, shows Mulielealii the successor of Maweke and predecessor of
Moikeha.
[565] See Kaao of Keamalu. Hoku Pakipika, July 12, 1862.
[566] For part of the mele of Kalana see Kuokoa, Dec. 29, 1866.
[567] See Fornander’s Poly. Races, Vol. 1.
[568] The four Hawaiian kapu times of the month were called na la kapu
kauila.
[569] Maka olohilohi, or more properly alohilohi, means bright,
sparkling eyes.
[570] Written probably about 1870.
[571] A Spanish or Portuguese league is 17¼ to an equatorial degree,
1000 = to 584⁄15 of a degree.
[572] “Chaldean Magic, its Origin and Development, by Fr. Lenormant,”
London, Bagslor & Sons, p. 13.
[573] Voyages of the Dutch brig of war Dourga, by D. W. Kolff, trans.
by G. W. Earl, p. 133, London, 1840.
[574] This is but a brief outline of characters prominent in this story
and incidents of their connection therewith, rather than an outline or
condensation of the several plots of this popular myth, its purpose
being working notes, likely, for comparison of its celebrities and
localities with other legends or traditions, here and in other parts of
the Pacific. The same applies to “Extracts from Story of Keanini,”
following.
[575] From Ka Hoku o ka Pakipika, Oct. 1. 1861, see also note 1.
[576] Dieffenbach (Travels in New Zealand, p. 64,) says that phallic
sculptures are common on tombs, symbolic of vis generatrix of male or
female originals.
In the Fiji group also, rude stones resembling milestones, are
consecrated to this or that god, at which the natives deposit offerings
and before which they worship. (Fiji and the Fijans, by Thos. Williams,
p. 173).
[577] In the Asiatic Journal, Feb., 1828, I find that in Deccan and in
the collectorship of Punah, the Koonbees, living to the eastward of the
western Ghats, worship their principal gods in the form of particular
unshaped stones. A black stone is the emblem of Vishnu; a grey one of
Siwa or Mahades. So, also, stones are consecrated to or emblematical of
Mussooba, the god of revenge; of Vital, the god of demons; of Bal
Bheirow or Bharos, the beautiful god. Khundooba, the principal
household-god of the whole Deccan, is represented at Jejour by a
Lingam.
[578] In Polynesian Researches Ellis explains a similar expression in
Tahiti, from the fact that a dark and bronzed complexion was looked
upon, among the chiefs, as a sign of manliness, hardihood, and exposure
to fatigue and danger, and a pale complexion was considered a sign of
effeminacy. The probable reason and explanation of the proverb may be
found in the greater amount of tatooing with which the bodies of the
chiefs were adorned. As late as the time of Kamehameha I. of Hawaii,
his rival Kahekili, King of Maui, had one-half of his body entirely
blackened by tatooing.
[579] Some of the comparative words used in this contribution differ
from those listed by Fornander in An Account of the Polynesian Race,
etc. (Vol. I, pp. 144–147).
[580] The Endeh dialect on Flores, or Endeh has only four radical
numerals. Four being uretu, apparently allied to mysol, feet.
It is presumed, says Mr. Rienzi, that the mountaineers of Sunda
formerly counted by six, for the word ganap signifies six and total or
tally.
[581] On the Baltic coast of Sweden small fish, especially herrings,
are counted by fours.
[582] Russian, odin or odno.
[583] Gothic, fidwar, four.
[584] Gothic, ahtau, eight.
[585] Gothic, tig, ten and tiguus.
[586] Kaleikuahulu was a person of ingenuity. He was a chief, a priest,
a diviner, a counselor, the king’s genealogist, and a renowned poet who
composed many songs. He was a grandson of Keawe, King of Hawaii, and
the son of Kumukoa, King of Molokai. He was born at Kainalu on Molokai
in the year 1725, when Kalanikuihonoikamoku was King of Maui, and
Kanealii his grandmother was chiefess of Molokai. He lived for some
time on Oahu and on Kauai, when Kaiana and Namakeha lived with
Kamehameha on Hawaii. Kaleikuahulu also lived on Hawaii with
Kamehameha, who appointed certain of his chiefs to learn from
Kaleikuahulu the genealogy of kings.
Unfortunately the original Hawaiian of the chant was not among the
papers of Judge L. Andrews which enrich this collection, nor has a copy
been found. The version in Vol. IV of these Memoirs, pp. 13–17,
credited to Pakui, resembles it in part.
[587] The balance of this mele I have not been able to obtain. It is
said to go on to the time of Keaniniulaokalani.—Editor.
[588] [This noted prophecy of Keaulumoku on the rise of Kamehameha and
his overthrow of Keoua, is here published in full in translated form
for the first time. Up to canto XII, the translation and its copious
notes is the work of Judge Andrews. All revisions have been made with
care to do justice to the work of so profound an Hawaiian scholar, yet
with reluctance, from the apparent presumption. Judge S. B. Dole
expressed himself similarly in his giving publicity for the first time
to the translation of cantos I to IX (inclusive) of this chant in the
Islander, in 1875. Three other cantos (X, XI and XII) were referred to
at that time but were held for revision and only now see print. Since
then three additional cantos (XIII, XIV, and XV) are found in the
version of “Haui ka Lani” published in King Kalakaua’s “Mele Aimoku”
collection of 1886, and are embodied here for completion, translated by
the editor of these Memoirs, with the aid of J. P. Kuluwaimaka, a famed
chanter. The notes of the larger portion particularly refer to the
Hawaiian version, and, as formulated by Judge Andrews, will be found to
throw much light on ancient thought and usage, as also interpretations
of many obsolete terms.—Editor.]
[589] This section describes first the state of the conquered people,
including the district of the first section related to Kau and Puna.
[590] The first canto depicts as already past, the state of the
district and the people of Kau, on Hawaii, though the opening lines
refer to all the districts.
Haui ka lani, fallen is the chief; that is, Keoua, chief of Kau. This
prophecy was uttered eight years before Keoua was conquered. Haui is
the ancient and poetical word for haule.
[591] Ka mauli, the weakness, the overthrow, is the ancient
pronunciation of maule, and is here in apposition with haui.
[592] Au, a kingdom, a region; honua here merely strengthens au; the
meaning of the line is: fallen is the chief—overthrown is the whole
kingdom.
[593] Hau lani, hau to breathe hard from fright or fatigue, lani an
intensive, a grievous overthrow.
[594] Malolo, a flight as of a conquered foe, a rout, the state of a
country where the people are all cut off, intensified by auhee, a
flight; that is, a grievous overthrow [of those] forsaken in flight.
[595] Hulimoku, through the islands. The expression may mean all the
islands or only the island of Hawaii. The poet was living at Napoopoo
in Kona when composing this mele.
[596] He ana hanui, ana, a panting as from severe exertion,
strengthened by hanui, a hard breathing struggle, no ke auhee, on
account of the flight.
[597] He manomano, numerous, very great, in all directions, was the
flight.
[598] Ke hai mai nei ka po, the night declares, tells; that is, the
dreams, the common talk, the priests converse about these overturnings.
[599] Ua ka ilaila, the language of Kamehameha; ka often signifies to
dash, to strike against; here the poet speaks in the name of
Kamehameha.
[600] Kuu po, my night of death or slaughter; meaning, there, at that
time spread out [extended] my night of defeat, i.e., in the night when
I defeated the enemy.
[601] Kuu po maoli, my real night, everything dark and doubtful;
makole, dimsighted.
[602] Hina wale, i.e., Keoua fell in confusion with his forces.
[603] He au, the kingdom, royal authority; honua, land, soil.
[604] Ua lilo, is transferred to another, passed away.
[605] Eia la ia ka lani, here it is [the kingdom] belongs to the chief,
Kamehameha.
[606] Ua hele, synonymous with lilo in the line above; that is, all is
lost. Keoua and his people.
[607] O ke kino hoi, those in high places about the chiefs.
[608] Kahi haahaa, in low places, conquered, poor.
[609] Ua luia, lu, to shake out, to throw away as useless; a graphic
description of a conquered people.
[610] Kana wahine, singular for plural.
[611] Ke ku la na kii elua, literally, there stand these two images;
kii signifies not only an image but a sign, a representation; ku, to
show, to stand, to appear; paupau, make a great slaughter. The meaning
of the poet, is, there exist two evidences of great slaughter.
[612] Ka hale make, etc., their miserable condition as conquered,
called hale make, house of death for them, i.e., Keoua’s party, that is
one sign or evidence; the other is, ka hale ola ia ia nei, the house of
safety for him here; that is, on the side of Kamehameha where the poet
appears to be, there is safety and quietness, in opposition to the
other side; both imply that there had been a great slaughter.
[613] Ka lanakila, the triumph for him here, i.e., Kamehameha; and
auhee, flight, slaughter for them, i.e., Keoua ma. This line expresses
the same idea as the preceding.
[614] Kela aina, i.e., Kau. He alii make, conquered, subjugated,
politically. Keoua was slain ten years after at Kawaihae.
[615] He malama aina. Hoku has now the care of the land as head man or
konohiki. Hoku was the name of the fifteenth day of the month and
considered an unfortunate day, in which no one would begin business. It
was to the Hawaiians what the dies nefastus was to the Romans. This
will account for the following dreary appearance of the country upon
which the poet now enters.
[616] Omea, bare, destitute of verdure, also like malolo, no people.
[617] Kamaehu, burnt red or brown, literally, the child of redness, the
dry tops of the mountains as blown upon by winds, whirlwinds and
storms; so the mountains stand.
[618] Owela, a hot sun in a dry place; uluwela, used to intensify
owela.
[619] Kamae, withered; ku, to rise, to float off as miasma; maea, a bad
odor, unpleasant smell; lani, towards heaven; or perhaps lani is to be
taken here for an intensive, i.e., a very bad smell. This must be from
the dead bodies of the fallen, as there could be no vegetable miasma on
the mountains blown over by the winds.
[620] Hakoko, to struggle, to wrestle with. This is a bold figure, the
stench of dead bodies at night contending with the heat of the sun by
day, which shall be the most troublesome.
[621] Maea, to be strong scented, to cause a stench; see above; lani,
excessive, very like the mountains of God, i.e., very high, wela inoino
loa.
[622] Ua kaiopua, kai to lead along, opua, standing clouds, that is,
clouds that appear to stand erect.
[623] Kaiawe, to lead straight forward; the meaning is, that vertical
standing clouds were driven over the mountains, they were conducted on
bearing showers, storms, etc.
[624] Ua lele ka hoaka; hoaka signifies the spirit, the soul; here it
means figuratively, the valuable part, the glory; the glory of the land
is fled.
[625] Ka uhane, the soul; this is generally applied to the energizing
principle of men in distinction from animals. The soul of the island,
here it is going upward—the idea is parallel with the preceding line.
[626] Ua ikea, for ikeia; iliili, small pebbles that have been washed
by water. This line is somewhat obscure.
[627] Palila was a man who lived in ancient times, when he died, he was
buried among the pebbles, or far down in the earth. What was far down
in the earth has been brought to light. So great is this overthrow. The
whole line might be thrown into a parenthesis.
[628] Ua hoolei, i.e., the beauty, excellency, and understood; is
thrown into a place of death, i.e., those noble qualities are gone; Kaù
make la, Kaù is there dead!
[629] Make Kaù, Kaù is subdued by those persons, i.e., the soldiers of
Kamehameha.
[630] Ke newa mai nei; newa, to stagger, to move reeling through
weakness; the souls approach the land, weak and staggering.
[631] Ka uhane kino wailua is the visible ghost of a person supposed to
be seen while the person was still living. The kino wailua as a ghost
was supposed to be much larger than the body of the living person.
[632] Ke kino wailua, of the three, i.e., of the three districts or
kingdoms, that is, Kaù, Puna and Hilo.
[633] E oe kala, a poetic contraction of aole kala, not lately, long
ago; meaning, not lately did he flee, i.e., Keoua, but in the time past
he fled; luaha, overcome, conquered.
[634] Ua noa i ka haiia, the sacrifice was completed by being offered
by Ku, one of the names of Kamehameha. The whole name was Kunuiakea. It
was a custom of Kamehameha, perhaps other chieftains, to offer a
sacrifice to the gods on gaining a victory. The inference from the
poet’s language is that Keoua had been conquered before.
[635] Ua laumilo, laumilo signifies (1) to rub in one’s hands till
ground fine; (2) to collect together as prisoners for slaughter. The
souls of the captives are collected together; ua make; that is, the
souls of those slain in a former war.
[636] Ua lele, etc., lua pa’u, a pit or place where dead bodies were
thrown when slain. Afterwards they were taken up and offered to the god
of the conqueror. Lua pa’u was also a pit outside of the luakini or
temple.
[637] Aia i ka lua mihi ole, lua mihi ole is synonymous with lua pa’u,
there they are where there is no repentance.
[638] Nani, wonderful, very great.
[639] Mimimihi, a poetic form expressing sadness, dejection, referring
to Keoua and his party.
[640] Ua mihi, etc., same as above, universal sadness.
[641] Haakulou, haa for hoo, kulou, to bow down, to bend forward; they
sit bowed over as in sorrow.
[642] Kalele, to lean the head on the hand.
[643] Ua ai, etc., they eat, i.e., enjoy grief and sadness; like the
expression “the joy of grief.” Kena is similar in meaning to ana.
[644] I nai i ka ai, this is a difficult verse to get into English; I
nai signifies to eat delicate food, i.e., to feed leisurely, ai is
vegetable food in distinction to ia animal food further on in the
verse; the meaning then may be, the conquered ones are eating the food
of men, i.e., suffering their calamities, undergoing their miseries,
partaking of their errors; and parallel with this it is poetical,
added, they eat also understood, the ia, the animal food of flight,
i.e., they feed upon the food of misfortune, they eat also the stronger
food [animal food] of overthrow.
[645] Ua hoaa, ho for hoo; the fire of death, i.e., a deadly fire is
kindled, O thou Kalanimakua, i.e., Kamehameha. The expression implies a
call upon the conqueror to show mercy to the miserable; see the
pathetic lamentation in the next line.
[646] Puna make, etc., supposed to be the expression of exultation of
Kamehameha people. The reader will notice the repetition of make to so
strengthen and intensify the idea of the total overthrow of Puna. In
other places the word make applied on a person, army or nation, does
not mean absolute death, i.e., the cessation of life, but a helpless
state or condition, as the following line will show.
[647] Ua na, etc., na, to be just alive, having a little breath left,
they live just breathing; ke kaili nei, they gasp for breath, nae, the
breath of one faint.
[648] Ua kaahili, to struggle to obtain something, here it means to
struggle for breath, to catch for breath; mauliawa, the hiccough, in
many diseases the last stage of life; ua kona, to rush out as the
breath in coughing.
[649] Ua lilo, etc., ea, hanu, and aho are here used as synonymous.
[650] Haalele lakou, i.e., the dead were assigned to the place of
warmth, but in the next line they are lost in cold night.
[651] Kaa, to go away, to depart, they have gone to the resting place
of night where chill dampness prevails.
[652] Ia mehameha, this is undoubted a play upon the name of the
conqueror, the light is gone, literally to desolate places, the idea
being that the comforts of life have forsaken the conquered and gone to
Kamehameha.
[653] Lilo, the light of day is gone to the father chief.
[654] Noho hookahi, one parent, i.e., Kamehameha, over all Hawaii.
[655] Kau i ka puaneane, puaneane is here put for very long life. As
the saying: “Let the king live forever.” Note the figurative
description of those lands ended at l. 54. The poet now speaks of
Kamehameha and the subjection of Hilo.
[656] Ola, etc., let the chief live; e haili make, a sign or symptom of
his death, synonymous with the preceding verse—a prayer of the poet for
the long life of Kamehameha.
[657] I ka haili, etc., these lines express the blessings of the poet
upon the conqueror.
[658] He ano make, Hilo is under sentence of death, i.e., already as
dead. Waiakea is the representative place of Hilo.
[659] Lumia for lumiia, to be pressed together, to be thrown down or
into confusion.
[660] Lele, etc., Hilo means to twist as a rope or string.
[661] Hilo paliku, the north or largest part of Hilo is cut up with
palis or ravines; she cries or wails in death. Hilo paliku was the
north part; Hilo nei, where the poet or the conqueror was, i.e., the
south part wails also.
[662] Aia make a, the a is emphatic, even now dead; i ka poli oia, in a
distant place of suffering, a place of darkness.
[663] Na moku, the six divisions or districts, the dead divisions of
the island gone to the chief; lilo understood, they have become the
property of the chief, i.e., Kamehameha. In this place, as in many
others, the word make does not mean dead absolute, but bereft of power,
political life.
[664] Uuku, etc., Hawaii is of small consequence; lomia for lomiia,
grasped or compressed in the hand of Kamehameha.
[665] Kapauu, to hold firmly as one holds a slippery fish; akau, lima
understood, right hand.
[666] E ike, etc., thou shalt soon see, the poet addresses the enemies
of Kamehameha; the singular for the plural, Ye shall.
[667] Akamahaoaina, an epithet of Kamehameha; the literal meaning is,
ye shall see the shadow of one seizing land.
[668] I ke kama, even the child of Kupuapa; a contraction of
Kalanikupuapaikalani, i.e., the father of Kamehameha; another name was
Keoua, the younger brother, kaikaina of Kalaniopuu.
[669] I ke keiki, to the child; hana a ka lani, according to the chief,
i.e., doing the work, managing the business of a child; i kahukoko,
this is connected with i ke keiki, the child, the struggler for the
island.
[670] I ke kaina, by the marching or stepping of a soldier, with
boldness and resolution, over the kapu ground; the luahine, name of a
rope fixed around a place within which was the wrestling ground. It was
kapu to break over such places, but Kamehameha fearlessly did so.
[671] Komo Papa. i.e., Kamehameha, kui, etc., Papa entered and fought
left-handedly. The old people say that all Kamehameha’s military
tactics were new to his adversaries, they did not understand his
maneuvers. In this he resembled the Great Napoleon.
[672] Ke kipu, to restrain, to draw up as one reins up a horse; the
land; the people of the land.
[673] Ka lima aiwaiwa, a strong enough arm.
[674] O ka lani, even the Chief Aneheaulaweaina, i.e., Kamehameha.
[675] Ka lima akau, the right hand of Alapauilamoku, the sweeper of the
island, Kamehameha.
[676] Ilaila ka oikepa, there, with him are double tusks; oikepa, the
tusk, especially of a large hog.
[677] Hinamoe, an ancient chief famed for his strength and for his
dashing way among his enemies; so is Kamehameha.
[678] O kahi ia, where was Hinamoe, there death lay.
[679] Ainewanewaole, see newanewa with ole, without faltering, i.e.,
Hinamoe.
[680] Lalau ke lani, Kamehameha lays hold; moa, literally, it is
cooked, it is done, finished. Caesar is represented as saying after a
conquest, “veni, vidi, vici,” I came, I saw, I conquered; but the
Hawaiian poet says of Kamehameha, the chief lays hold, moa, they [the
enemy] are cooked, subdued.
[681] Opaha kua, opaha, to cast or throw away, here to throw over the
back; i olomehani, a place of darkness, a place of filth.
[682] Hookui, to thrust, to push; haihai, broken, bones understood;
hahai, to chase, pursue; moloku, moloalo, behind and before.
[683] Haka iwi, the bones of the land are broken; manunu, to creak as
broken bones, the bones of the plain creak.
[684] Uina, to crack, creaking, breaking.
[685] Ua hano, he wheezes, etc.; kekee, to be crooked, to double up;
kaka, to be hot as in a hot room, kiikii, wela; ka lani, the air,
atmosphere.
[686] Kaha, to fall irregularly; walawala, irregularly in movement;
kaha, the action of a kite, in its motion downwards, that is bowing.
Kaha ka lewa, the atmosphere falls; lele walawala, uncertain, uneven
over and over as a kite, so are the enemies of Kamehameha.
[687] Ke aupio, aupuni, all round the country.
[688] Ka manea, a toe-nail, not a finger nail, meaning, he, the enemy,
is the toe-nail of the island, i.e., underneath all.
[689] Ka auae, there is the chin above; o ke poo aia ilalo, the top of
the head is below. The poet would say an utter subversion of the
kingdom.
[690] Swinging back and forth, unstable.
[691] Ka koali, a swing such as children play on. Hawaii is a swing, it
is like a rope of a pinao. The pinao is a swing; koali, a small rope
used to work the swing backwards and forwards, practiced by men and
children. Ka koali and ka pinao are possessives, and signify their
characters.
[692] I ke kaiewe, followers or adherents to a chief, meaning, by thy
adherents O chief, and by this chief is the overthrow.
[693] Ua makaio, to look this way as in fear in the jungle like wild
cattle or other animals, applied also to people pursued by an enemy.
[694] Ke makawi, to make a great slaughter not sparing any.
[695] Ua mio, to flow swiftly, as water through a constrained place,
applied to the flight of Kamehameha’s enemies.
[696] Me he umu puhi, like the smoking oven, or Pele, the volcano.
[697] Ke ku o ke ehu, like the rising of the red dirt towards heaven in
a whirlwind.
[698] Me he lumanawahua, the colic, internal distress. Kaikoo, the
constant restlessness of the surf, another figure strengthening
lumanawahua. E—a— here the reciter or chanter of the mele extends his
voice ad libitum.
[699] Ku ka puna, the soft coral such as is burnt into lime is thrown
together on the beach. So the enemy are thrown promiscuously together.
[700] Ua limua, to collect many things in one place. Opala, these
things, the property of chiefs have become opala, worthless, things for
Kamehameha.
[701] No ka lani, belonging to the chief is the island and the land.
[702] Ka uka, what belongs to the upland and inland, and all that is in
the ocean, i.e., full and entire possession by conquest.
[703] A nona ke kau hooilo, the six months of winter, the same as kau
makalii, the six summer months.
[704] Ka malama, the month, the seven stars now in sight.
[705] Ke kapola pilau, 1st, the property of a chief of all kinds and
everywhere; 2d, the steward or person who had the charge of such
property.
[706] No ke alii ka ukana, property that may be transferred or carried
from place to place, but ukana kikoolà, property not able to be carried
on account of its weight or quantity, as we say, fixed property.
[707] O ka haopae, property that floats ashore from the sea, as it was
called in former times because the most valuable property from the sea
was the iron, hao, from wreckage; ka manu pae, birds driven here by the
winds perhaps; i ka honua, upon the land.
[708] O ka ea ka honu, the sea turtle; makaulii, broad-backed,
thick-shelled; mo ka palaoa, mo for moku, ka palaoa, the ivory of dead
whales. For Kamehameha is the broad-backed turtle, and the whale ivory.
[709] Ka uhu kai, uhu, name of a fish that made its appearance and came
ashore once a year.
[710] Niaupio ka lani, epithet of the only, the highest chief, hence in
blessing him they said, “e niau pio ka lani,” let the king live
forever, as in the Eastern countries.
[711] Ke kupa ai au, ai au, constantly, continually, forever may
Kamehameha live a chief.
[712] Ka niau, to wrap in the leaves of the niau, kaa, to swathe, to
bind up, to go around as a piece of land; kaaniau signifies to bind up
as a dead body and carry about a country. Ka lana, this applies to
uprightness and excellence of Kamehameha; let him be celebrated along
with the short god and the long god. Their gods accompanied the high
chief wherever they went. (See Antiquities.)
[713] Holo kapapa, to go quietly, in peace; kuapapa, all quiet, no
enemies; a he alii, and is a chief in possession of the island—the
chief, i.e., Kamehameha. O ka lani synonymous with alii aimoku.
[714] Ku ka hula, hoala ia hua, to get up a dance, they dance; ka papa
he hahuu, a pleasant, even, smooth ground for dancing. This practice of
getting up a dance in honor of a celebrated man is not unknown in
Christian countries.
[715] Ulu papa, ulu, to rise up and down as in some dances; ulu papa
mahimahi, the rise and fall in classes like the mahimahi (name of a
fish), which moves in shoals, so the people follow Kamehameha
throughout the islands.
[716] I ka pii, in leaping, jumping in the dance; i kanapii, of this
and that one; pii ke ala, so goes up and down the path; o ana,
suffering to get to Hilo, dancing up and down is like going in the
fatiguing road to Hilo from Hamakua. By this it appears that the
heathen dance was an up and down movement.
[717] I kana lapa, from one ridge to another.
[718] Io, meat, flesh; alaulau, bad meat, hurt, spoiled. Kaù and Puna
are putrid meat.
[719] Ai koke no, they quickly eat, that is, peck each other as a brood
of chickens; Keawemauhili at Hilo quarreled with Keoua at Kaù, pecked
each other.
[720] Nani wale lakou, that is Hilo people and Kaù people, wonderful
how shamefully they behave, how disappointed.
[721] Lea ka hoka, their disappointment, shame was their pleasure for
the greatness of the ahuawa, disappointment, shame, grief.
[722] Aloha ino, a phrase of great contempt; also of great affection,
according as it is spoken; great contempt for their present
disappointment.
[723] E hapa ka hoka, much less shame to the crown, if he, Keawemauhili
had fled to Kailua.
[724] Eia na hokahoka iho, here is the great shame, another ground of
shame; alaela—alaila, these at that transaction; he kela, to exceed, to
be more, to excel, this exceeds all other deeds of shame.
[725] He aiwaiwa nei, he aa, dumb, acting like deaf persons with one
mind, Keawemauhili and Keoua. Language of the poet.
[726] Aia ke aa, there was nothing but deafness, stubbornness, windy
Kaù was deaf at Keaa, a place in Kaù.
[727] Apiki Puna, false was Puna, deceitful; Leleapiki, name of a land
in Puna; ke nana la, if one looks at Nanawale (name of a place in
Puna).
[728] Lalau wale ana Hilo one, sandy Hilo is mischievous. Hilo at
Waiakea was called Hilo one for the flat surface and much sand; i
Kalalau, a place north of Waiakea.
[729] Ua oki i opeana Hilo, the chief and people are destroyed,
rendered powerless by having their hands tied behind their back; Opea,
name of a small land in Hilo.
[730] Hilo paliku, north part of Hilo; Hilo pali, thus all parts of
Hilo were like a person with hands bound behind his back.
[731] Ku wale Hilo (alii) stands ashamed, in shame Kueo goes as a poor
man to the mountains; Kueo applies to one who has had property, but has
been stripped of everything and goes about in poverty.
[732] I ka uka o Laa, on the upper side of Laa, name of a land in Puna,
on the road to the volcano from Hilo; i Paoole, name of a land in Laa.
To these lands the people of Hilo had fled when conquered.
[733] Aole kohukohu, not certain, not fixed; ka moe wale, the people of
the land simply live, stay; makau wale, liable to be driven off at any
time.
[734] Kaina kino, i.e., kaina kino, kai to carry off, to seize, kaina
bodily. Hilo is full of ridges (olapa’s) rendered useless for
cultivation.
[735] Ka hoomoku. the people of Hilo, Puna and Kau having lost their
lands now stay on lands not their own. Hoomoku, to place a person over
a moku, district of country.
[736] He ulu alanamoku, ulu to grow like a tree, alanamoku, a sacrifice
for a district. Keia, these lands have all grown up into a sacrifice by
the chief, i.e., Kamehameha.
[737] E Malele kuala. Pokikaina, Kahuaole, Naka, names of ancient
chiefs to whom Kamehameha is likened.
[738] E Kakae, the son of Kahekili, names still applied to Kamehameha;
ke kani mai nei ka alana, to sing, to pray, i.e., the offering.
[739] Ke oho, proclaim aloud, as many voices in praise proclaim the
sacrifice to the one father, “live forever.” (See l. 109.)
[740] Ka hulu kupu, the new feathers, new hair, hence the fresh or
growing glories of Kamehameha, i.e., of his honor, his army, his
wealth; o kona au, of his kingdom.
[741] Ke kokoia, to lead on, to be drawn or dragged backward and
forward as a dead body of one slain in battle; this applies to the
districts, lands and people taken by Kamehameha.
[742] Ke kauo ia mai nei, they are dragged hither, the districts,
lands, people; ke koloa, to draw as with a rope the moku, i.e., Hilo,
Puna, Kau.
[743] Owai ke kanaka, who is the person to be sacrificed by Kamehameha.
This is the language of the poet.
[744] O hooleia, the o is the answer to the question owai; hooleia is
for hoohohoolei, to shout aloud, to cry out as many. O maua, the poet
and his assistant, we two, we two here, Kukapalani o Kamehameha.
[745] No luna ke kanaka, from above is the man to offer the sacrifice.
[746] He hulu alii, the dress, the ornament, the external appearance of
the chief is what belongs to him; he liko, the bud, first shoot of a
chief is his child; ke a, syllable used in cantillating.
[747] Ke haipo me ka haiao, haipo, the prayer offered by the priest in
the temple (heiau) by night; haiao, the same offered by day.
[748] Ko ke kahuna hai kupua, it belongs to the priest to declare
ancient transactions. (See Antiquities.)
[749] Ko ke akua haiamio, haiamia, to reveal what is long past, or
beyond the research of man; meaning it belongs to the god to reveal or
show the priest to declare to men what they do not know; ko ka aina,
what belongs to the land, holding fast the land; a huli honua,
everywhere, all about the island.
[750] Hai ka lani, hai to offer a sacrifice, the chief Kamehameha had
conquered the three districts, he was offering a sacrifice; when this
was finished, noa ka moku, freedom from war, followed.
[751] Hai ka lani, the chief Kamehameha offered Puna in sacrifice, Puna
and all belonging; ka, possessive; kolii, a diminished part, a small
part of a thing.
[752] Kapueokahi, a small land in Puna. The name also of the harbor of
Hana, Maui.
[753] Maloo ka lani, the heavens are dry. the land is dried, the pits
have no dew, no rain, nor moisture. This line is descriptive of a long
season of drought in the southern and eastern parts of Hawaii. The air
(lani) becomes dry, the rocks and earth become heated, all moisture
seems to be gone, the ravines down which the water runs impetuously
during the rainy season forms in many places, deep pools (lua), the
poet here asserts that even these are now dry.
[754] Ka po, the under world, the place of darkness, meaning, in the
dark world, no clouds float there.
[755] Ku ka laulama, the signals of joy are set up; laulama, a bonfire
as a sign of rejoicing for victory around the island.
[756] Ku pono ka limu, the sea moss stands erect for the chief
Kamehameha, to honor him. This limu was highly regarded as food by the
chiefs.
[757] I ka hoanoho, one who dwells on a land, keeps possession.
Kamehameha held possession under Ku, an ancient god; e ka lani, the
chief, synonymous with me hoanoho, Kamehameha, the chief, is in
possession under Ku; he hiwahiwa, he is greatly beloved by Lono.
[758] He hikuhiku, the name of a thing greatly esteemed as a plaything
by a child, like hiwahiwa, he is dear to the poe kiniakua, the 40,000
gods. Kamehameha was the favorite of all the gods.
[759] He kupu na Maliu, kupu, to sprout, to grow, but here a
descendant, same as kupuna na Maliu, a man celebrated in ancient times
for his piety and goodness; na laua me Kaekae, another devotedly pious
man. These pious men and others were renowned not only for their piety
while living but the gods watched over them and kept them alive to
extreme old age. Kamehameha was defended as though he was a child of
these pious persons.
[760] Hanau mai, and when born, e ake no e haipule, when young he
wished to be pious.
[761] Wahi ka niu, he broke the fresh coconut, i.e., offered to the god
of night while young, an evidence of his piety.
[762] Niu maka, fresh young coconuts; o nolaelae, it was by the water
of young coconuts that the poe kilo made out their divinations;
nolaelae, clear, distinct.
[763] Waiho wale kahiko, things that have been secret, unknown from
ancient times, time of Akea, are now known.
[764] Ikea kahua Waiali, appears the base, foundation, place for the
king when he speaks, rostrum for speakers.
[765] Ikea hipahipa, wonder, strange thing, there has appeared the
wonder of the island in the overthrow, the new state of things.
[766] Ka pae kii, the images of the gods stand in rows. This is said in
distinction from the former times of confusion during the war.
[767] Ka hale hau, a place within the heiau (temple) where the people
heard the voice of what was done.
[768] Ka kakou, for us, common people, to see the wailing, pihe, wawa,
the noise then made.
[769] He wa hee paha, it was the time perhaps of the flight of the
people of the island.
[770] A o no, ao should be understood as aole, as it sometimes is in
poetry. The place where the enemies of Kamehameha were: Ka!
astonishment indeed, some time ago the lands have yielded, been
conquered.
[771] I ke kulu, kulu the setting of the sun, same as napoo. Hilo, the
people of Hilo fled in the evening.
[772] Hee Puna, Puna fled in the morning; i ka aluna awakea, when the
sun was a little turned at noon Kaù fled.
[773] Puni koke, pau koke, it was done quickly even in one day.
[774] Kaele, quickly, the districts were quickly conquered by strength,
i.e., the invincible power of Kamehameha; poniuniu, dizzy.
[775] Laka Hawaii, the island conquered by the chief and warriors
became tame and lived quietly.
[776] Wa iho la, Kamehameha’s people converse over what they have
gained, liked the butterflies around the flowers of the koali
(convolvulus); ninia, a medicine; the capture of the island was the
medicine that gave comfort to the eyeball (center) of the island, i.e.,
all the island. Kamehameha poured on the oil and the island was
comforted.
[777] I pau ka pohihi, pohihi applies to the condition of the people,
their vision was obscured in regard to their civil rights.
[778] Kahe ai ka walekea, wale, soft matter, matter that issues from a
sore, kea, white, the white matter flows from the eyes.
[779] E hihiu, the island was wild, untamed, badly governed by the
former chiefs; ua ike pono ia ka lani, it was well known to the chief,
Kamehameha.
[780] I kona kahu, Kamehameha becoming kahu, guardian, that was what
tamed it, the island.
[781] Ua hei akula, they are caught as with a rope, i.e., those lands
with their chiefs and people; hei represents the action of throwing the
lasso. I ka upena, by a net, with the voice of flattery.
[782] I kupalu ia i ka muhee, Kamehameha fattened them with the bait,
puua; they were choked with the muhee (a fish), the bait sticking in
their throats.
[783] Ua hanai i ka iao, they were fed with the iao, a species of small
fish, i.e., Kamehameha fed them. Hoo-lulu—Hooalualu, to collect, to
gather; they were gathered like the aku, a species of fish which swim
in shoals and can be baited by feeding them and afterwards caught in
great quantities.
[784] I kimokimo, dogs were fed by throwing them on their back and as
they opened their mouths a person would drop a fish into their open
mouth, that was kimokimo, the fish was called hauna.
[785] Hahai, being thus fed the dog would follow his master. Wini auka,
a great multitude, ka moku, the people, as Kamehameha fed and fattened
the people, they followed him in long trains.
[786] Eia ke ka mai nei, the expression of the poet. Ka, to sweep, to
brush around like the tail of a horse, hielo—huelo, tail; here by the
coming of Kamehameha sweeps around the red tail of the land.
[787] Me he ilio welu, welu well fed; moe poli la, like a well fed dog
that lies in the bosom, i.e., a favorite.
[788] E pakele ia aina, these lands, i.e., Hilo, Puna, Kau; e pakele ia
aina, an affirmative form, but the meaning is negative, i.e., they
shall not escape. Kaiole na kamau, name of Kamehameha.
[789] I ka kumu, the first, the chief, the alihikaua, the greatest
leader of soldiers, i puka mai ai, that has ever risen.
[790] He kino pahaohao, the soldier has a person unlike any other,
invulnerable; he ouli e, not like any other, strange to look at.
[791] E wanahina, to stand erect like the hair on the shoulders of an
angry dog, or the scales of certain fish, bristling, fearless.
[792] E okalakala, rough on top of his head. Keohohiwa, name of
Kamehameha.
[793] He moano hiwa, a dark red all over is the chief, that is a
comparison of the chief to this red fish.
[794] He kea-puaa, boar; makai olelepa, fierce, fearless, a puaa strong
at rooting. The wild boar of the islands was the most powerful,
energetic and fierce of any animal that the people knew of; these names
applied to Kamehameha.
[795] E haulani ana. overthrowing, upturning the islands; e a, to give
attention.
[796] Puipui ka moku, the island is enlarged by the triumph of the
chief. Kamehameha has enlarged himself, he loaa, etc., he obtained it
in the day of his strength.
[797] He ikaika hili au, an action like the sword exercise; ikaika,
strong; hiliau, brandishing as one does a sword, or a boxer his arms; o
ka neiku, nei, the wail, cry of many voices; ka, a strengthening of the
idea; neiku, like the sliding down of a high pali; nei used in poetry
for nee, to move off.
[798] O ka malio, 1st, the sensation to the eyes of looking at the sun,
at first a dazzling brightness, afterwards different shades of
darkness; 2nd, such shades of light as are seen early in the morning or
at the setting of the sun; aka, a shadow, an appearance.
[799] O akaleimalio, the sudden entrance of light, like lightning, a
flash of light; this is said in praise of Kamehameha for the sudden
coming upon his enemies; o Leimanoano, very sacred, applied to
Kamehameha as a sacred chief.
[800] O haili, name of a large bird known or spoken of by the ancients;
kaununalau, strong and able to carry off a man, such a bird was Haili,
i.e., Kamehameha.
[801] Ka manu iolana, the bird that sings when flying high in the air,
i.e., haili i ana, speaking like io ana, singing. Kiwaa, a large bird
in ancient times; o lele i ana, singing in its flight; these were
resemblances to Kamehameha.
[802] O ka io lele, name of a bird like an owl in its hovering, or
standing still in the air, it is a black bird; lele mapumapu, a
hovering as a bird floating in the air, flapping with the wings, but
making no progress. O na pua a ka lani, na pua, the ancestors of
Kamehameha, the descendants of chiefs down to Kamehameha’s time.
[803] O Halulu, o Hiapo, two fabled birds which Kamehameha worshiped,
and Kamehameha’s feathered god, Kaili, when the feather sprung up in
the forehead of the god, the people thought it a sign of ability to
conquer; o ka makia, that which fastens together, as with a pin or
nail; o ka makia o Kamehameha, he held together the islands; lele huna,
falling, as drops of rain; i ka apana, falling to pieces.
[804] O ka pukoa kani aina, the coral reef is a strong land; kani,
strong, applied to Kamehameha, he is a strong barrier, i.e., a
conquering warrior; o ke koae, a bird that flies with a motion like
that of a person swimming; manu, a bird descended from kuala, a large
bird of ancient times.
[805] He a, this has no meaning, it is simply the lengthening of the
voice in cantillating, here used to call attention to the foregoing,
often used at the end of a line, in some poetry at the beginning like
this.
[806] He haihai pua, a breaker of blossoms, as these birds; he naulu, a
shower with wind; kaupua, falling on buds and blossoms; likomoku, the
bud, the growing of the islands.
[807] Ke kaapeha, 1st, to fold up as a long bundle; 2nd, to manage as a
bird does its tail feathers in steering its course, or like the
steering of a boat with a long oar; analio, the tail feathers of a
bird. Ke koo, the long tail feathers of a bird; leina pawa, the bird
that flies very early in the morning, expressions assimilated and in
praise of Kamehameha.
[808] Ka ao, a bird about the size of a hen, black feathers, very long
wings, sings loudly; i kani ka poa, poa the sound of the wings of a
cock before he crows; i ke kuahiwi, on the mountains. These actions are
all likened to those of Kamehameha.
[809] Nana poa, who flaps his wings upon the mountain; hikilele, wakes
up the inland dwellers; haili, the forest upland from Hilo.
[810] Puiwa, suddenly frightened, applied to the people at the
boasting, bragging; paha, to boast, to brag of a place, country, or
person; a ka lani, Kamehameha.
[811] Paha ka lani, Kamehameha boasts at Kukuipahu, name of the place
where Kamehameha encamped above Hilo.
[812] Kani ka ikuwa, to sound with a loud stentorian voice, to call
aloud; a miha, 1st, to float off silently, calmly; 2nd, the calmer
silence after a great noise, applied to Kamehameha commanding his
soldiers, for he had a very strong voice.
[813] Kani ka laka, of loud voice, Kamehameha cried aloud. His voice
frightened his enemies, they fled quickly.
[814] Nakolokolo, all Hilo ran inland, rushed inland of Makaholo up
above Waiakea.
[815] Wahia ka manawa, wahia for wehi ia, to break, ka manawa, the top
of the head, literally, the open place in children’s heads where the
pulse beats, the head of the upland is broken.
[816] Nakaka, broken up, full of cracks as wet ground suddenly dried up
cracks open. Ka, astonishing, wonderful; i ka ai, an expression often
used, as ka i ka ai ka aihue, wonderful the theft, a ka haiwale,
astonishing their cowardice and fear.
[817] A li, to tremble with fear; the hulu, hair, the hair of the hohe,
coward, trembles; wiwo a kolo, fearful he crawls away and acts the hen
in secret, or sits like a frightened hen in a secret place. A vivid
description of a coward in battle.
[818] Weliweli, the enemies of Kamehameha tremble at the sound of the
voice of the soldiers.
[819] Ke heu, to sound as the voice of the owl or other bird while
flying, here it signifies sound as a loud voice.
[820] A o ka lani, the chief is a fowl perched on its sleeping place.
[821] I ka i ka ai, astonishing, wonderful is the transfer of Hawaii.
[822] O Hawaii kahua, a place of business, Hawaii is a cock-pit, or
arena, otherwise a battle ground.
[823] Haka for hakaka; ka moa mahi, a cock kept as a pet, trained to
fight; mahi a favorite; punahele, greatly cared for.
[824] Hakau, to fight, contend.
[825] Haka, to fight; koeleele ikaika, strongly, valiantly; ui, the
young man, Kamehameha son of Keoua.
[826] Walu, to scratch, to sharpen; kakala, the spur of a cock, he
whets his spurs; pikawai, pick up something as if eating, as cocks when
fighting.
[827] Huai, to scratch as a fowl, like helu, scratches in the cock-pit
of this Hilo.
[828] Hoonoho ka uli, uli koa, a signal of an army; he ouli, a sign,
the standard of the army is set up; hoahoaka, to stir up as dirt in a
whirlwind, the dust was stirred up by the movement of the soldiers.
[829] Iho, to flow as perspiration, to sweat, the perspiration flows
freely from the forehead of Laniulimahiia, i.e., Kamehameha.
[830] I ko ai, to verify, to make true, to insure the place—the
battlefield Mokuohai, where Kamehameha first conquered Kiwalaò near
Keei in Kona; i hao, taken by violence, robbery; Kamehameha had taken
that place formerly but to secure it he must conquer Hilo.
[831] I ohi, to take, as one’s own; kapili, name of the property staked
on each side when a game is about to be played; mau, the property
gained or lost, that he might take the property staked for he had
conquered, i.e., Kamehameha; i kahi one, at the sand beach, i.e., the
country at Hauiki at Keei.
[832] O ka lani kela, his first antagonist Kiwalaò; o ka lani keia,
this is Kamehameha; they were about to play a game for the island,
Hawaii was the stake.
[833] Koi kaakumu, koi to stake property in gambling; kaakumu was the
ancient name of property staked; there at Keei the property was staked.
Koi pa i ke poho, the game was played to the loss of Kiwalaò.
[834] Pa i ke kumu, pa to strike, kumu was a large stone set up to stop
the rolling maika and where the object was to be hit. (See
Antiquities.) Kamehameha had hit the kumu, he had gained; helu palua,
he now counts double having gained; helu koke, quickly counts, i.e.,
receives; puni eo, the reward at the appointed time.
[835] Eia koi aina, this is the person who staked land, Kamehameha; può
ka lima, to clap together as the hands, as a signal of having gained,
or done something; oia kòi moku, o Kamehameha, this is the person who
staked the island of Kamehameha.
[836] O ka lani Kauikeaouli, that is Kiwalaò, Kamehameha’s adversary.
Kalaninui was Kamehameha.
[837] O ka mea, he is the person by whom is the flight, the nana serves
for the hoo to auhee; he, Kamehameha, caused the flight.
[838] O loaa auanei, anei question; hunahuna, a secret hiding place.
See huna. Did he gain or find a hiding place? No.
[839] I hee, flee, run away, i.e., Kiwalaò.
[840] All classes of men saw him flee, the little man, the great man,
etc.
[841] Akahipapa, name of the place where Kamehameha and Kiwalaò met and
conversed together.
[842] The following lines describe the conversation of Kamehameha and
Kiwalaò. Haawi oe i kou ea, thou gavest the breath, o kou make, and
death, i.e., to give one’s life and death. Kiwalaò did not wish to
fight, but Keoua did.
[843] Ala, for aiala, ano, now it is lost; welawela, to be stingy, to
hold back one’s giving; mai eaea, do not quarrel; mai puniu, be not
close, stingy.
[844] Waihoa, for e waihoia, let go, leave; ko ia, his, for kona; ko,
what he has gained by war; me koia nei olioli, with his satisfaction.
This is the advice of the poet to Kiwalaò.
[845] Na pilikamau, followers, those attached to Kamehameha; na kahu
lauaua, makaulii, the officers, those standing high with Kamehameha.
[846] O ka moa i hanai ia, the fattened fowl, Kamehameha; oki o ka
lani, the chief is a finished man, nothing wanting, i.e., the poet
meant to say, “he is a gentleman.”
[847] I lania, to lay before a fire to dry. Those who practiced keeping
and training game cocks, kept them just before the fight on roosts over
a low fire of coals to strengthen them and make them fierce; hale uahi
was the smoke house where these cocks were set in training. Kani, to
sound, kani eena, to sound roughly, as starched paper, rattled as
starched cloth; so the feathers of these trained cocks sounded.
[848] Ohiohi, variegated, many colored, as the feathers of a cock; me
he hoe panoa, a kind of paddle found on Kauai, the wood was variegated
with many colors; me he puu kauila, name of a heavy, hard red-wood.
Where a heap of war instruments lay piled together there was a singular
appearance; ka io, the mass, the heap. So Kamehameha appeared.
[849] E hulili, a rising tremor, the tremulous motion of the feathers
of a cock when fighting, the feathers tremble and napa, slightly rise
and fall. Ka paku, when spurring, paku keehi (kicking).
[850] Hookahi, once the striking, pakuna, i.e., pakuana, as if one
stroke of the spur was enough.
[851] Ku no i ka ihu, the conquering cock strikes his adversary in the
head, the conquered one flees, hai liilii, broken to pieces, i.e.,
entirely conquered; ia na, he emphatically, such was the fight between
Kamehameha and Kiwalaò.
[852] Kahili, to sweep, to brush away as light substances; hao lele, to
carry away, synonymous with hao ikaika; wili, to twist, the action of a
whirlwind; o kai, great numbers of whirlwinds, with great strength the
dust is raised in frequent whirls toward heaven.
[853] O kai ke ea, okai huakai, the dust goes in great bands, or
companies, as seen coming from the mountains; puoko, to ascend as
flames of fire; ula, red, applied to the ascent of red dirt as at
Lahainaluna; i kai, towards the sea.
[854] Me he ku na ku ua, as the rising, coming on of a red shower as at
Kaanapali seen from Lahainaluna, so is the soldier’s person,
Kamehameha.
[855] O ka lani ia, ia emphatic, he; a ka lani, son of a chief.
[856] O ka lani anei, is the chief a soldier, and will he take pleasure
with the holua? A pastime among the ancients.
[857] Kapehe, to converse deceitfully, when a person’s real meaning is
different from his apparent, hoomahua, to deceive, will he talk
deceitfully to please the deceived.
[858] Ke kaiena, those occupying the house boast, are proud, i.e., the
followers of Kamehameha; noho hale, the resident of a house or land
under a chief.
[859] E uaua, to waste, to spend needlessly; ka lau, four thousand,
here, for the many, the many parents under Kamehameha will waste the
property and rights they have gained; hoano, to take in possession
another’s property; keha, proudly, without regard to another’s right;
ka umauma, the breast, i.e., the mind.
[860] Ua ai kahela ka uha, kahela, satisfied, having enough, they eat
at leisure sitting upon their hams, haunches; ku ka hale iki, this is
done in small houses and large ones. This language applies to the
followers of Kamehameha as though they had conquered and the conduct is
reprobated by the poet.
[861] Ka pa wiwi, the tall high fence around the house; ka pa laau, the
stick, or strong fence, this applied as before to Kamehameha’s men
after the conquest.
[862] Ka aleo hale, a high house, i.e., a house with rafters made into
a very sharp roof; moe, these were sleeping houses; me ka amana, boards
or sticks put up for shelves for laying kapas or other property on.
[863] Ka halau aina, the long house where the women might eat, aina for
ai ana; the halau was often used for a canoe house, but generally as an
eating house for women; halau was a long and large house with the door
in the end, a common house had its door in front.
[864] Lulu kohekohe, kohe name of the grass that springs up and grows
in kalo patches, the kohe is spread down, hohola ka moena, the mat is
spread on top.
[865] Kau ka pakakeha, to lie on the back with the head raised on a
pillow, i.e., to lie like a chief in great dignity, so the followers of
Kamehameha who ape his dignity.
[866] Lele kahili, the fly brushes swing at the door as the masters
would lie near the door; holo ka uhai, the door shut; uhai, the shutter
of the door; kapa eleele the sleeping kapa: The fly brush waved, the
door was shut, the black kapa drawn up and the chief went to sleep.
[867] Holo pee iki, literally, run, hide a little, i.e., when one is
weary to go to kuono, place of enjoyment, kuu ka luhi, dismiss fatigue
and care.
[868] Ina mahana Kanaloa, etc., relates to the affection and
tranquility of Kanaloa and wife.
[869] Lea ka ai, joyful the person who has much land, hence much food,
many enjoyments.
[870] I ka pale ihe ui, in parrying the spear, ui, strong, energetic, o
ka lani, Kamehameha; hahaki, to break as a stick or spear, to break the
points of spears is sweet, gives him an appetite; it was pleasure for
him to play with war instruments.
[871] Lea ke kau ai, pleasurable, at ease, at peace, no enemies, season
of fish, food; he maona, when he was fully supplied, those below him
supplied all his wants.
[872] He maona ai kou, thine is the fullness of food, even ye the poor
people, noanoa, common people.
[873] He maona moku, it is of the chief to be satisfied with districts
of country, kingdoms.
[874] Ke i aku nei, he, Kamehameha, says I will eat, I will finish;
moku, an end, the remaining sweetness of eating.
[875] I na hai ai, collections of hogs, fowls, dogs; these are called
hai ai, here connected with au honua, it means the districts, lands,
and all that belongs to them.
[876] I ka hoolua pikao, hoolua, to do twice, to do over again, as to
bake hogs, dogs, fish twice over, baked until dry; no moisture, but not
burnt. The islands were to Kamehameha as dry meat, thoroughly baked.
[877] Ai kalani, the king enjoys Hawaii, i.e., Kaù, Puna and Hilo;
pakaeaea, wrinkles on the skin, when one is just able to crawl from
extreme old age.
[878] Limu kohu, limu, sea moss, considered an extremely fine dish;
kohu, fitting as a fine garment (kapa) does a chief, hence, the chief
is noble and grand in his appearance; ke hele, when he goes abroad, i
kohu no, fitted out, consistent as a noble chief.
[879] He alii pono, a supremely excellent chief, an excellent country.
[880] Hawaii the former possession of Keawe.
[881] O ka lani, Kamehameha is the Malela, the superior. Malela, an
ancient king of excellent character, formerly lived on Oahu. Kamehameha
is likened to him.
[882] Ea Malela, ka moaeku, Malela arose, came as the strong east wind;
moae, the soft east wind; Moaeku, is the strong east wind.
[883] Ka moae kukuku, the strong east wind, stronger than moaeku, which
is the commencement of a strong wind. Moae kukuku is when the wind
rages, pakuku ahi when it rages furiously as fire.
[884] Ka makani, a strong east wind. Akaleiohua, name of an ancient
chief. Kamehameha is Akaleiohua, the poet will not admit any are
stronger than he.
[885] O Kalaninui was a kapu chief of the highest grade, a high chief
of Maui, the brother of Kahekili who was the father of Kamehameha.
[886] O ke kapu no, he was a real kapu chief; hoano, separated, sacred.
Pau no, pili no, nona no, he belongs, is connected with this chief,
i.e., Kamehameha.
[887] O ka moe, the obeisance, the bowing down, the prostration of the
people on the approach of a chief; o ke puhi, the burning of a person
who does not prostrate himself before a chief, i.e., a chief of the
highest class: o ka wohi, epithet of a chief below that of an alii puhi
ahi, they are all below Kamehameha.
[888] O ke alii, Kamehameha was a high chief, his natural chieftainship
was one; o ke koa, his being a successful soldier was the second part
[of his greatness].
[889] O ka lani, he, Kamehameha, was a chief, he was a man, a common
man. Iolaniku, io, name of a bird that soars high in the air, lani very
high. Ku, name of one of the great gods.
[890] He kanaka no kaulu hanae, a man from on high, kaulu, what is very
high, on top of a cliff; no kaulu makani, from the high place of winds
of Laa; the god of the winds. Name of the man who regulated the wind,
lived at the extreme west end of Molokai.
[891] O Kameeliko, the name of one of the ancestors of Kamehameha; o ka
lani nui, of the high chief; na pua, descendant; mamo a Hoomilialau, an
ancient chiefess, the goddess of storms, hurricanes, thunder, and all
wonderful events; meaning Kameeliko, i.e., Kamehameha, is the
descendant of the wonder-working goddess Hoomilialau.
[892] A ke kumu, the author of the winds that came forth (are born)
waikanaka and become men, i.e., though born of the wind, they become
reasonable, rational men.
[893] Puka mai, the chief came forth a man, but in mind, thought, plan,
a god.
[894] Na maka o ka makani, the origin of the winds which come from the
clouds.
[895] Ka muo, the bud; ka liko, the swelling; ka ao, the opening; ka
lau, the leaf of the wind; the reference to the winds represents the
rise and progress of Kamehameha.
[896] O ka makani kuhonua, a wind very strong when one does not see
whence it comes or any cause for it; hili lau moku, a wind that blows
all about the island.
[897] Hilia for hiliia, twisted are banana leaves of Humuula, a place
in Hamakua, Hawaii, near the boundaries of Hilo; paumaele, defiled is
the air, kalani, atmosphere.
[898] Ka hakiana, a maia, a garden spot, the banana gardens of Palila,
the person famous for planting bananas upland of Humuula, who (Palila)
eats and leaves the small ones at the bottom of the bunch. Koe ma ka
pola, remains at the bottom, pola, the small bananas at the bottom of
the bunch. Palila was the son of a celebrated warrior remarkable for
swiftness in running.
[899] Ua hoopau ia, they are all destroyed by the wind, every one.
[900] Kaholoiki and Kaholonui, names of places.
[901] Na ea kapu, ea, a field, a large tract of bananas sacred to
Niheu, a man of ancient times famous for his fighting qualities, he was
a small man but very powerful, a younger brother of Kana. Ku awili,
they stand bent over, awili, the stem as it bends over and forms an
arch; ka okai, the bananas as they hang on the stem one row under
another.
[902] I ka uka, upland of Wilikulamanu, above Humuula in Hilo.
[903] I Laumaiakenahae, name of a place above Hilo.
[904] Kahikolani, Puukahonua, names of ancient chiefs; o kanaka iki e
ka moku, when there were but few men on the island, i.e., these two
were chiefs when there were few people.
[905] O ka uuina, strong exercising at work, at fishing, etc. Wawau, at
a land unknown, this is spoken of the very ancient chiefs just
mentioned, who were from some foreign country. Oia na keiki e eu nei,
those from the children of the present mischievous race.
[906] Ka oiwi, the body, strength of wind; ona, belonging to it.
[907] O Kona nui a niho, the great Kona gnashing with six teeth; o ke
Konahiki, the month of October when the wind comes off Heapuku, tearing
up and disturbing qualities belongs to Konahiki.
[908] O ka kikiao kahiu, the wind when it strikes suddenly, then
suddenly lulls. Kahi oia no, that is it. Hanaia, name of the third
month (November) of Hoilo, ke hiki mai, when it comes.
[909] O ke kiki, the strength, o leleuli, a great falling rain with a
high wind, sweeping away everything. Lelekuila a singular blowing
striking wind; o ka hooilo, of the winter, i.e., such is the character
of winter.
[910] Lele ua, rain falling straight down, not driven by the wind.
Leleleaka, a fine rain without wind; leleaka, fine rain with wind; mea
i Kona as it is often seen at Kona, Hawaii. Kona u. Kona is so called
at Kailua.
[911] Eia ka lani, this is the chief (Kamehameha), so is his character,
ke kikiao, the hard striking wind is his, i.e., no common wind.
[912] Kona ku, a strong rushing wind.
[913] E inoino, desolating the land; i ke kamaniheunonea, name of a
very destructive wind.
[914] Kamaniheu o Kamehameha, a Kalanikuakaa, name of Kamehameha’s
father.
[915] Nana, o Kamehameha, e kau e hoopau, to overthrow; ke kualono,
like something descended in rolling down hill with force; ka hilikia,
same as kahiliia, swept over, made silent by the chief Kamehameha.
[916] Oi pono ka lemu, while he sits comfortably, the chief,
Kamehameha.
[917] Kumoho, up the hill from Laa.
[918] Ku e ae ana, he moves his foot slightly against the top of the
high Kumoho.
[919] Kiekie ka lani, Kamehameha; kaulu kahi kiekie loa, halona, places
below where one can stand and look off and around.
[920] Nana, to look at the land, country below. Kilohana, beautiful
below. Kilohana is the colored and most beautiful of a set of kapas.
[921] Imiimihia, looked after, sought after; lanalanahia, a thing hoped
for, wished for; lana, it floats, is seen; makai, to seek for as a
constable for a felon—to look at the island.
[922] Kulia, to stand erect, for kuia l inserted. Kamehameha stands
erect, kilokilohia, to look at the situation, circumstances of the
island.
[923] Papa, to see, to look at, to examine, as if one was on top of
Punchbowl and looking down on Honolulu and sees each house, tree, looks
on top of Maunaloa.
[924] Kumoena, spread out as a mat, like a mat; kumoena lau, the spots,
the squares of a mat; the mountains of Papai, i.e., name of a mountain
of Kaù.
[925] Haalulu, the top of Kaiholena trembles as in an earthquake,
figuratively of Kamehameha through fear of him; ke poo o Kaù, a
mountain still higher than Kaiholena.
[926] Ua monea, to smooth, to polish, to brush off dust, the upland of
Pakua, he kuahiwi ma Kaù, is swept clean, no people, thus lie the
places just mentioned.
[927] I ka hele ia, by the soldiers of Kamehameha; ke ku, because they
ate standing, to be always in readiness for battle; the places above
mentioned were so desolated by Kamehameha’s armies by the poe huikahi,
i.e. Kamehameha’s soldiers had short malos which were fastened only in
one place, hence the name of his soldiers, synonymous with ka poe ku,
above; the short malos were in distinction from the poe huilua, long
malos, tied twice.
[928] Here begins a reproachful speech against Keoua and the people of
Kaù: E ka apo wale, ye robbers; apo, to seize, to carry off, applied to
the people of Kaù; Keoua ilihune, poor outcast; e ka makia hele la,
wandering away to escape the officers.
[929] Kulolia, friendless, destitute, without clothing except a malo; o
ke alanui, belonging to the highway, having no home elsewhere; Kaipuu,
land in Kapapala.
[930] Ua wawahia for wawahiia, these lands, places above mentioned,
were broken up by the soldiery; ua kahiau ia, are swept clean of wood,
brush, etc.
[931] Ua kahiauia; ua nao ka wale, the spittle is corrupted; nao, the
contents of a boil, as pressed out after being opened.
[932] Ua wali, to mix, to pound as in pounding poi, the people of Kaù
are all pounded or mixed up; aole nao. paumaele, defiled greatly; kuai,
to rub off dirt from the feet, on the grass, or wash in the water; i ke
kuai ina ia, in the cleansing off of pollution.
[933] O ke kini nana i kuai, the multitude of those who anai, labor,
under Kamehameha. Keoua is reproached as one of them, he was used as he
had used others, the people of Kaùnuikuamakani, the people of Kaù.
[934] O ka hu, the common low people, the dregs; o ka makaainana, the
lowest of the common people, hu, the froth of water.
[935] Kuakea, white-headed, no hair on their heads.
[936] Ke kini mahiai o Kau, kini here refers to the subjects of Keoua,
mostly farmers.
[937] Haawe pili, bundles of grass for covering the road of Kapaukua, a
place in Kaù. Keoua was one put to this service as he had formerly
caused the people to lay grass in the road for him.
[938] O ka lani anei, the poet asks, is the chief Kamehameha your
companion; i aa mai ai, that you should dare challenge or provoke him?
E kipikipi, rebel against Kamehameha?
[939] I lou mai ai, lou to pull with the fingers, a game in ancient
times; me he moa la, moa a plant that grows in the mountains with
crooked roots very strong. Two parties take hold of the roots and
stake, he wins whose end or root does not break, something as persons
play with the wish-bone of a fowl. He mea e keia, he alii, the poet
says, this is another thing, it is a chief you have to deal with.
[940] Noa, common people.
[941] He lepo no, the common people fight together; lepo, epithet given
to the common people. Olelo, as the saying is, he mahiai, one who
cultivates the soil, here applied by the poet to Keoua, that he was not
only a rustic but a servant of servants.
[942] Aloha ia oe, said in derision, contempt, pity for you; e aloha
hokahoka, be ashamed, see yourself foolish, words of the poet.
[943] E kena for kela ilio lepo iki, O thou little dog, e na emphatic,
see kena, this servant low, grovelling, makawela, applied to the lowest
grade of servants: this is all applied to Keoua.
[944] Kupa kahiko, kamaaina, an ancient son of the land, Keoua o
Naalehu, where Keoua lived. Kiina aku a umiia, sent for to be hanged
(not as we hang), but strangled, which was done by putting a rope about
the criminal’s neck and two or more persons pulling at each end of the
rope.
[945] Na manu ala kahiko, the owls hovered around in the evening to
catch mice. Hawaiians made a low shelter under which one would crawl
and make a noise like a mouse, the owls would pounce upon the place and
be caught; i koe, i.e., the remnant of Keoua’s soldiers.
[946] Ke kulolia, applied to Keoua, represented as a beggar in
miserable circumstances; a alo, dodging, whiffling, inconstant as the
wind; noho lae, like a person living on a cape of land; Kunounou, name
of a cape at Kaù.
[947] Lukulukua for lukuluku ia, a great slaughter. Lukua for luku ia,
slaughter upon slaughter; i kamaa, so many were killed that they were
trodden upon in Koolau, a part of Hamakua, Hawaii. Thus evils came upon
Keoua being conquered by Kamehameha.
[948] Ko pale wawae, ko for kou, thy feet, defenders, kamaa, shoes,
sandals, o Kohala. Kena send and tread down o Kona, i.e., trample down
Keoua.
[949] I ka waha hewa, the reproaching mouth; ia kalani, i.e., Keoua had
vilified Kamehameha.
[950] Ia Kahaulu, the sorcerer; pupuka olelo, with deceitful words;
kaanema, deceitful language of double meaning. Such was the character
of Kahaulu as a prophet of Keoua.
[951] Halaiwi, a person guilty of great offences, such a person shall
die; he lukuna, poetical for lukuia anei, a question shall any one be
destroyed for well doing? ponopono.
[952] O hoolei ia i ke kuikui? O for e hoolei, to beat, to pound, to
strike with the fists; kuikui, a boxing, striking with the fist.
[953] He hehi ia, a treading only belongs to him, i.e. he deserves to
be kicked.
[954] He lukuna alii auanei, lukuna for e luku ia, shall the chiefs be
destroyed by you, Keoua? (words of the poet: O wae, to choose out,
select; e hookaawale ia, shall he [Keoua] be set apart for koaie, name
of a species of spear like the pololu, he is set apart for death by
koaie.)
[955] I koa laukani, a soldier armed with a very long spear, laukani; a
Lono, i.e., Kamehameha: e i ae i ka hoano, speak to the sharpening
stone, Kamehameha, for he is a grindstone for the hatchets.
[956] Na pahi lepe lua, double edged knife or sword; lepe the comb of a
cock, the edge of any cutting instrument; na ene, an offensive weapon
in war, about two feet long, a foot and a half was handle with a ball
shaped head some four or five inches in diameter, full of creases for
inflicting pain and death on the enemy; ene pahi, it was called a
knife; niho wanawana, the projection on the ene. Kamehameha was likened
in his fighting to the effect of the above instrument.
[957] Ka ulae nui, a species of fish with many and very sharp teeth in
both jaws; niho wakawaka, one tooth acting against another, so was
Kamehameha.
[958] O kou laau no ia, language of the poet to Keoua; e luku ia o ke
ino, to destroy what was mean, corrupt, defiled.
[959] He ino ahona auanei? ahona, swelling, increasing; he ino, it is
an evil to be shunned, i.e., Keoua (language of the poet).
[960] I ahona, a small offense, his name may be found in the list of
chiefs; i ka hoopuka maka ana ae, he came from or showed his face,
i.e., was born of the line of chiefs.
[961] He moopuna, etc., though he was born from chiefs, he is the
grandchild of a servant, an expression of great contempt, the most
degrading epithet that could be used.
[962] Na Hana kahiko, the grandchild of ancient Hana of Kahuku, a land
in Kaù.
[963] Na kamalii, of the children; na kama lele, an orphan child; he
nounou, thrown back and forth as boys at play with balls of mud, na
gives force to the sarcasm against Keoua.
[964] He moe kai no Kaaawa, in the reign of Kualii of Oahu, he punished
criminals by placing them on a piece of wicker work on the sea of
Kaaawa, such was the law and readiness of Kualii who was celebrated for
his long life and other qualities. Keoua is likened to one of those
persons placed on the sea, he kupono, etc., this was according to the
law called kaihehee.
[965] He limu lana, the sea-moss floating ashore at Kauwahine, name of
the shore where the sea-moss was driven, the land was called
Kauawapela.
[966] He lipuupuu, also the sea-moss; he halua, the place where the
moss collected; kiai awa, guarding the harbor or place where canoes
might land, so Keoua.
[967] I halihali ia mai oukou, ye are brought hither Keoua ma; maka koa
was any fixed placed upland at some distance from the sea as a beacon
to guide those at sea who are taking fish. No Unulau, a place off south
of Kaù, applied to Keoua as a beacon for others to look at.
[968] I kiai no Halaea, to become a watchman at Halaea, name of a long
dangerous cape south of Kailiki, on Hawaii; hookolo ka make, death
crawls from Oahu from the place spoken before.
[969] Kanukawowo, a spreading vine was planted at Oahu, it spread even
to Kaù.
[970] Ku a lau, it shoots up, leaves out and branches out there at Kaù.
[971] Ho mai no (words of the poet) give here, addressed to Keoua ma, i
nokea, i lukuia, that they may be slain.
[972] Nokea ia paumaele, destroyed in filthiness, in blood, meea ia;
luku a luku a pau loa, utterly destroyed; meea, to root up, overturn,
destroyed utterly.
[973] Kahi paa i ka po, a place fast in darkness; kuakini, an intensive
of po, a terrible dark night.
[974] Kahi paa, like the above; kuamano, numberless.
[975] He niuhi, name of a species of very large shark; lawa ikaika,
very strong to devour all on land, i.e., Kamehameha.
[976] He pihapiha ulaula, the red gills of a fish, as the gills of a
fish serve for breathing and sustaining life, so Kamehameha is the
means of life to the people.
[977] He puu kalea ole, to choke, to gargle, to be troubled to swallow
when drinking; kalea, to choke.
[978] He moku aleuleu, a dress to work in, one that if dirty will be no
injury, Kaù and Puna are working clothes.
[979] He moku hele wale, the above districts are places where
Kamehameha may go at pleasure as there will be no enemy; i ike oe, thou
O Keoua knowest (words of the poet to Keoua).
[980] He moku ai malu, Puna is a land where Kamehameha may eat in
secret, unseen, alone.
[981] He moku pakaua ole, a district where there are no munitions of
war; pakaua, war fence; no kuu lani, for my chief; i ike oe, thou Keoua
knowest.
[982] He moku uhai aholo, Hilo is not certainly captured; uhaiaholo, as
in a race sometimes one is before then falls behind, then the others,
etc., so it is not certain which will win, so was Hilo.
[983] Keaau o Waiakea, Keaau was a large land in Puna; Waiakea, a large
land in Hilo, these two lands are the calabash; he poi, the cover of
that calabash is Olaa, a land of upper Puna.
[984] Noloko ia o na ipu e, the above mentioned places, Keaau, Waiakea
and Olaa, were in the calabash, i.e., in the power of Kamehameha; e is
added to ipu as an ornament in recitation; no lawalawa i honua malawa,
bound, tied up tight, an epithet of Kamehameha.
[985] Lawalawaihonua, name of a large wooden calabash, Hilo is meant by
this.
[986] Moku, cut up, cut short, as land divided into small tracts, as
fish cut in small pieces.
[987] Ipukai, a small dish for gravy; pokea, to cut up short and mix
together.
[988] Hoae, to give, to transfer to another place.
[989] Halo, to polish, to garnish, to make bright. Imoku, name of a
chief of Hilo.
[990] Kulukulua, name of a chief of Hilo; Kalaau, a wooden vessel,
wooden calabash.
[991] Ohe hanaoi, cutting instruments were formerly made of bambu.
[992] Lele pakalani, the name of a certain sharp bambu used for cutting
by Kamehameha.
[993] Okia for oki ia.
[994] Kuhikuhi, sweet to the taste, as sweet fresh meat.
[995] Piko, the navel; io piko, the flesh of the belly.
[996] Hakualo, haku, hard bunch, and alo, in front, the lower part of
the abdomen.
[997] Hiu, the hinder part of a fish if it be cut in the middle, but
not the tail, that is pewa; pewa, the tail of a fish but not hiu.
[998] Lawalu, to wrap up meat or fish in ki leaves preparatory for
roasting; maka. the meat wrapped up in leaves for baking; maka mua, the
first fruits; kau, the warm season, summer.
[999] Kao, to put into the oven for baking without being wrapped up.
[1000] No muli, for afterwards, for future use; Lanipae, name of a
place inland from Hilo.
[1001] Ma for make, makalo iki, the little kalo says.
[1002] Mamama for make, we two are dead, as said by the large kalo.
[1003] Makuakapule, pious, religious, devoted to the gods.
[1004] Kukoae, an epithet of Kamehameha in his character as a god or
victor.
[1005] Kulimaaihala, epithet of one who has broken kapu by eating
contrary to kapu.
[1006] Kaa, to roll, to give up, to offer in sacrifice.
[1007] Popoki, to die in the sea, to drown, the dead body of one
drowned. Ainaholo, aina, eating, eaten swimming, one that has died in
the ocean and been partly eaten by fish or otherwise mutilated.
[1008] Hainalua, name of a chief at Hilo slain by Kamehameha.
[1009] Ma for make, ma ka moku, the district is slain. Ku, one of the
original gods.
[1010] Lelelua, lele to fly, and lua double, accompanying; miolani, to
fly like a god, alternately sinking and rising.
[1011] Hahomea, an ancient warlike chief. Kamehameha is said to be his
tail, i.e., follower, imitator.
[1012] Paoa, to break through, as a large fish inclosed in a net makes
a dash and breaks through.
[1013] Leia pass of le, to leap, jump.
[1014] Waihoa pass for waihoia.
[1015] Ko na aumoku, all the lands around; ka, to come, to approach.
[1016] Nehenuu, the effect, the striking of thunder upon the ground;
nehelani, the sound of thunder in the clouds. Note: Hawaiians seem not
to have understood the connection between lightning and thunder as they
attribute to thunder what belongs to lightning.
[1017] Punaluu, name of a place in Kaù; Papakiikii, a place near
Punaluu; hoae, to move along. See ae to pass.
[1018] Lekaleka, to offer a sacrifice, to worship a god.
[1019] Haona, see hao to cram, and haona to cram into one’s mouth when
one is hungry; applied to the liberal feeding of the gods by their
worshipers. Hainukulani, name of Kamehameha’s god while fighting at
Kaù.
[1020] Ohiohia, to gather up, to collect little things; ukai, up
inland; akoakoa, to assemble, to collect.