[1022] Kukailimoku, the war god of Kamehameha.
[1023] Ai puku, a state of freedom among the gods in regard to eating,
when there was no kapu.
[1024] Ulunae, name of a place in Kaù.
[1025] Lealea, name of a kapu; kahea lealea, to proclaim a kapu.
[1026] Koi hauhaua, striking adze; ka, to strike at, to affect; ka
manawa, the internal thought.
[1027] Kinaukolo, name of an ancient chief on Hawaii; kinaukolo,
kinaunau, to revolve in the mind, especially evil; kolo, to come in
judgment, to condemn for some wrong.
[1028] Hainuu,—haianuu, the raised steps on which the idol stood.
Kalana for kala ana, pardoning as of an offense, this was done by the
gods through the priest having offered an acceptable sacrifice.
[1029] Hainana, an assembly, a multitude assembled for worship;
Kihawahine, the lizard goddess.
[1030] Hia ai, greatly desiring to eat, to consume.
[1031] Lau, many; lehulehu, kino lau, many bodied, applied to
Kihawahine above.
[1032] Aau, to swim or float as a fish with head above water; milo, the
branch of a tree on the bank of a fish pond, the branch reaching below
the surface of the water; applied to the people of Puna conquered by
Kamehameha.
[1033] Waiwela, name of a pond in Puna from the fact that the water is
always warm from the volcano.
[1034] Holowai, literally, to sail by water, to pass from one place to
another; Waiakea, name of a stream at Hilo.
[1035] Kula, Kapoho, Puehu, Kumukukui, names of places in Puna.
[1036] Kamauliola, comfortably residing, i.e., a house to live
comfortably in.
[1037] Kiha, an ancient chief.
[1038] Keia wahi lani, this kind of chief, i.e., one of his character.
[1039] Na lani liilii, applies to the children of Kamehameha.
[1040] Makualii, the chiefs under Kamehameha, especially the older
ones.
[1041] Opi, opina, 1st, the place on the side of a person between the
ribs and the hip bone; 2nd, the place of affection, to live in the
opina of a person is to enjoy his favor and protection.
[1042] Haka, to fight; huna, before, time past.
[1043] Hu, applied to all the people, the multitude; ka hu poe nui, all
the people everywhere.
[1044] Luaa, 1st, to pound poi till soft; 2nd, to make poi and make
ready food and conveniences for a feast.
[1045] Lolo o Ku, on the train of Ku, i.e., in his presence, before
him.
[1046] Apiapi, to be full, to overflow as a calabash filled too full,
applies to clouds so full of water that they shed rain. Kahuilalani,
name of a god giving food in abundance.
[1047] Kanalani, in great numbers, in abundance, like apiapi.
[1048] Hakei, to lie still, to be hushed in silence; kaiamu a great
multitude of people sitting in silence.
[1049] Hoolua, to collect; hoolua kaha, to collect the multitude.
[1050] Kio, heap, collection; kio honua, piles, heaps of food.
[1051] Makaikai, to examine, to search out; Kama, to whom Maui
anciently belonged.
[1052] Kalakaua, na aina eha, these were Maui, Molokai, Lanai and
Kahoolawe. Kalakaua was the son of Kama.
[1053] Kuihewa, an ancient king of Oahu; known also as Kakuhihewa.
[1054] Au, region, country, literally, flat land; Lihue, the plain at
the base of Kaala; Hoalani, an ancient chief of Oahu.
[1055] Ainakea, literally, white land, i.e., Koolau so called because
of the whiteness of the reef and sand. Laa he kupuna alii, a progenitor
of chiefs; kamalii, the descendants of Laa, continued to reside at
Koolau.
[1056] Manokalani, chief of Kauai, grandson of Laa.
[1057] Kealohikikaupea, king of all Kauai.
[1058] Ahaula, red cord, the name of the line fencing off the common
people from the chief, the line of kapu around a chief. Aha mai ka po
mai, this kapu was established time out of mind.
[1059] Pualei, a head-dress of flowers.
[1060] Mahilipine and Mahilika, names of two cords used anciently as
signs of kapu by chiefs.
[1061] Manawaauea, name of another cord.
[1062] Punaue, to sit in order, silently in rows as in ancient worship,
or at a feast of the chief.
[1063] E like kuli, the knees all bent alike, the hands held under the
thighs, any failure was death to the delinquent.
[1064] Aha, the service, the prayer, the ceremonies, etc.
[1065] Kuene, to crowd along, to crowd in, applied to persons sitting
in a row, and another wishes to push himself in. E oi ka noho, sit
along, move a little.
[1066] Hulaana, name of people living in valleys, ravines, etc.
[1067] Wai, to enter, to pass through as a door.
[1068] Hilo one, i.e., the people who live on the sandy spots of Hilo.
Kolo kuli, to walk or crawl upon the knees, the manner of approaching a
chief in former times.
[1069] Hoahaaha, to sit upright; onahawalu, to sit quietly, to make no
movement.
[1070] Hoahaawa, smoothly, as water where there is no wind.
[1071] Awa, the intoxicating drink.
[1072] Paiea, one of the names of Kamehameha.
[1073] Koae, a species of bird; koae kolo, another species.
[1074] Hoanoano, solemn, sacred as a kapu.
[1075] Ko, to fulfill, to decree, to determine on.
[1076] Kani ku e, the sound of a cry or whistle from one to another
when in the mountains; peapea, a thing forbidden.
[1077] Kapulani, prohibited by the chief; peapea o ke alii, a kapu sign
of the chief.
[1078] Koolani, living to old age, living forever; makuakahi, a time of
old age, when the hair is grey and falls off.
[1079] Makualua, old age, when one walks with a staff.
[1080] Awakoo, a kapu concerning awa, a kapu that was laid during the
feast; makua kolokolo, old age, when one walks with tremor in his
joints, tremblingly.
[1081] Makuaha, a time of age when one creeps on hands and knees.
[1082] Puhekeha, to sit as an old person doubled up with hands folded
and leaning on the knees; lawalawa, bound up as with a rope or string;
namu, a failure of the voice from old age, infirmity of the organs of
speech.
[1083] Amau, the awa of the chief causes men to sit still.
[1084] Koolei, name of a kapu laid during an awa drinking course.
[1085] Kahaluu, name of a place near Kailua, Hawaii.
[1086] Waiakapo, name of a place the other side of Kailua.
[1087] Puku, to destroy, to annihilate (Kamehameha).
[1088] Ehukaipo, an ancient king of Kona.
[1089] Koko, hot; la koko, a hot sun.
[1090] Ahuena, name of a heiau at Kailua, Hawaii.
[1091] Hoao, to taste, to eat, to enjoy; na iho, to the full, applied
to eating; ana, to be satisfied with eating.
[1092] Kuilena, the property, the fruits of a land.
[1093] Aina for ai, to eat, to consume; naulia, see nau, to chew, l
inserted, to chew as a ruminating animal; opala, the property, the
substance of one.
[1094] Iwi, literally, bones, the remains of eating, the remnants of
property of a subdued people; manaku, a deep pit, a receptacle of filth
and useless matter.
[1095] Puaina, to spit, to show contempt by spitting toward or at a
thing.
[1096] Moka, to chew and spit out, the matter chewed and spit out.
[1097] Kupu, epithet of Kamehameha; kaeo, the hair on top of the head
gathered and tied up in a bunch so as to stand erect.
[1098] Leina, flowing as light, spreading as the dawning of morn; Oulu,
the flying god, the flight of Oulu was straight forward like light, but
Kamehameha’s lying down was above his flight.
[1099] Awe, companion, friend, relation.
[1100] Kaukama, two words, thy kau kama, children.
[1101] Kui, to strike with the fists; peku, a contest in fighting,
boxing.
[1102] Punana, to draw near to, to approach, especially with a view to
box or fight, to come together as persons threatening and brandishing
their fists; pekulani, see peku above, the royal contest.
[1103] Momoe kapu, the kapu was to lie down and fight with the fist,
and no other way.
[1104] Hele lani, walks a chief, name given to Kamehameha; ohiako, the
ohia cut down for sacred purposes when a person was sacrificed to give
it power, an epithet of Kamehameha.
[1105] Oneo, consecrated, devoted.
[1106] Mahele, to divide, to separate, to point the proper thing for a
place.
[1107] Ka wao, the exclamation on ordering men to act simultaneously.
[1108] Ulunu, name of a heiau; kalana, i.e., kala ana, offering a
sacrifice that would procure or rescue life.
[1109] Waihau, a heiau; Kanoa, the name of the heiau.
[1110] Kai, to lead, direct the multitudes in their worship at the
heiau’s so they need not go wrong, but obey the forms of service.
[1111] Papahola, hola the article that puts fish to sleep, hence, a
general swoop of ruin, papa an intensitive.
[1112] Noiau, counselor, one who consults with the king on the
interests of the government.
[1113] Kunuiakea, the same as Ku.
[1114] Laau hio, applied to a konohiki because he is under, or yields
to a chief.
[1115] Alualu, applied to people of changeable minds; malalaioa, poor
people without lands, vagabonds.
[1116] Kapii, hair standing erect; kaai, curly as the hair; lole, long,
flowing smooth hair.
[1117] Piko, lower part of the belly.
[1118] Kuaii, to flatter, cajole; kai, close-fisted, selfish; olu,
manao pahee, slippery in thought, not firm; e ke loa, be off, begone,
go farther off.
[1119] Kuleana, office, business; pehu, swollen, the office of swollen
speech, i.e., flattery; hookaa, to fulfill an office, to pay a debt.
[1120] Peue, pepeue, to flatter with inflated and false language, to
appear pleased in speech and conduct, when the heart is wanting.
[1121] Opa, see oopa, lameness.
[1122] Kini, a kinsman, a relation; aiaina, an eater, i.e., an enjoyer,
possessor of land.
[1123] Hukia for huki, to draw, to pull. This is the taunt of the poet
to the selfish flattering advisers of the king.
[1124] Kuaana, an ancient chief of Hilo.
[1125] Mole, the tap, or perpendicular root of a tree; paiaa, the side
or horizontal roots of a tree; Kekuahiwi, an ancient chief of Hilo, son
of Kuaana.
[1126] Akaanuioleloloa, an ancient king of Hilo.
[1127] Akoa, for akoia, to cut, clip off, to pick with the thumb and
finger as a bud of a plant.
[1128] Huli, kalo tops for planting.
[1129] Ku, to assemble, to bring together; Kukii, place in Puna.
[1130] Mehame, a kapu, name of a kapu of Lono.
[1131] Haipule applies to the worship of the gods where the thought,
words and actions are all engaged.
[1132] Wahaula, name of Paao’s famous first heiau at Puna; kupu,
exercise, work, engagement.
[1133] Kauwelu, see kau and welu, the end, the finishing of a period of
time.
[1134] Makahiki, in years, i.e., in process of time.
[1135] Haahui, together, the different districts, emphasizing the join,
hui, of the islands.
[1136] Pale lono, lono the rumors pervading the land, shown in next
line.
[1137] Ku kamahele, founding the beneficient law of Kamehameha for
safety of old men and women on the highway.
[1138] Unu kapu, according to the spirit of Lono temples.
[1139] Kuku’i, publish, proclaim; holoi i ka poino, wash away the
distress of the land and people.
[1140] Haumia, all of shame and pollution to overcome the a’e.
[1141] Distress shown in next line.
[1142] Wa a ke kulolia, period of restless uncertainty, caused by war.
[1143] Polulu, time of fearful forebodings.
[1144] Hulialama, a turning over to peace throughout.
[1145] Maemae, to cleanse, purify.
[1146] Konalenale, ease and comfort, tranquility.
[1147] Nihope, a following tranquil condition which pervades the masses
(pinaea).
[1148] He mu oia, repeated to give length of line for the chanter,
expresses the stillness from the cessation of wars and strife.
[1149] Kua’i ka lani, the chief changes or has changed, which leads to
the question following.
[1150] Kalani ma, frequently referred to, means the company or forces
of the chief, which may or may not include him. The translated lines
deal with the chief, the principal, his companions or forces being
understood.
[1151] Ahanana, poetic change on the question aha ana of preceding
line, here more emphatic.
[1152] Pehe for pehea, questioning before the gods.
[1153] In the front (of preceding line), the custom of ancient times
being to carry their war gods with them into the battlefield for the
double purpose of encouraging its side and creating dread in the ranks
of the opponents.
[1154] To reward keepers for watchful night services and instruction.
[1155] All questions of serious moment were the subject of night
services and instruction.
[1156] Kilihe’a, exhibited evidences of their calling.
[1157] Prayer for the chief’s efficiency in warfare.
[1158] Wa, sound of victories carried to Kauai, at Papaenaena.
[1159] Papaenaena, name of the landing at Waimea.
[1160] Names of Kauai lands at the shore.
[1161] This seeks to make the locality famous as the place of residence
of Wakea and his people; Wakea, the ancestor of the race.
[1162] Lapakai, the waves that roll in, or dash on the shore, are
likened to the teeth of Kuhaimoana (here abbreviated to Ku).
[1163] Kuhaimoana, the famous shark-god of Hawaii.
[1164] Maka o Ku, eyes of Ku, in like manner, are represented by the
dark clouds.
[1165] Kamauli, a cloud condition sought for omens.
[1166] Hahi, used here as hehi; Kapilikea, not clearly understood but
evidently a renovating process or movement to agree with the following:
[1167] Punawelewele, spider-web for entanglement of the enemy.
[1168] Akaka i kea, undisputably clear; open and above board.
[1169] Pono, a word of many meanings having good as its root.
[1170] The poet up to line 642 presents conditions of prosperity.
[1171] Loloa, in its use here is virtually the length and breadth of
the land.
[1172] Au aha lua, time of companionship, not in rivalry and dispute.
[1173] Conditions of Wakea’s time as sole, absolute ruler.
[1174] Ka ha moku, etc., in Wakea was the breath, the life of the land,
as ancestor of chiefs.
[1175] Hawaii is claimed to have been born of Papa and Wakea, hence,
part of his flesh.
[1176] Honuna, as honua, the foundation for the growth, enlargement of
the island.
[1177] Ua ai, they, referring back to the people, ate bountifully.
[1178] Lihaliha, nauseated with fatness.
[1179] Kenakena, etc., pictures benefits following under Kamehameha’s
rule.
[1180] Ipu lonolau, a prolific bitter gourd of Kama as Kamapuaa, a god
of cultivation, its vine covering trees and houses, as shown in the
following lines, indicative of fruitfulness under the new regime.
[1181] The poet here pictures conditions at Kamehameha’s assault upon
Hanakahi (Hilo).
[1182] Lolo poo, the brains of Hilo oozed out at the assault.
[1183] Mahapuu o Halai, the Halai twin hills of Hilo.
[1184] Paikaka, the sea of Hilo, shares in the misfortune of its
overthrow.
[1185] Wai alaea, the reddish water for temple service, o’erflowed,
blood-like, for the sacrifice.
[1186] Hoololia, a shifting from side to side.
[1187] Oma, the preparations for war; also, the space for sacrifice
between two armies.
[1188] Awa (Piper methysticum) bore an important part in all priestly
and sacrificial ceremonies, and the several kinds had their respective
degrees of appropriateness as to the proper offering to the gods for
the service in hand.
[1189] Kini waha hewa, numerous slanderers, backbiters.
[1190] These many composers, chanters, of the contending Hilo army,
that they may be discomfited in their utterances and their prophecies
come to naught.
[1191] Their expressions have been heard even in Kona.
[1192] Pohaku, stones for construction of the temple, the usual
preparatory step in the outbreak of hostilities, for consulting the
gods on the outcome, and dedication with sacrifice of the first victim.
[1193] By evening they saw some fruit of their toil.
[1194] The Hilo chiefs are likened to slippery mud-fish, and the people
to offensive products of unsavory ponds.
[1195] Hoomaloka, sluggish, stupid, disbelief of Kamehameha’s
conquering power.
[1196] Maua, we, the poet and his chief, became the victors and
possessors of the land.
[1197] The defeated were completely dispossessed, nothing left them to
lord it over, save the floats, the air pods of the sea-moss, hua
limukala (65).
[1198]
[1199] Olewa, unfixed, restless are the people, hence their flight.
[1200] Their demoralization is pictured as a disjointed tongue of mixed
arrow-root substance.
[1201] Hoe uli, another belittling reference to the tongue as a dark
paddle.
[1202] Hilipa, while boastful, is applied to one given to vaporings on
various subjects or persons.
[1203] Reply has been made, nothing more can be said.
[1204] Punana, nest; weuweu, grass or herbage, hence, a grassy nest.
[1205] Pupue is a shrugging or huddling of one’s self, it may be from
fear, or from cold; it refers also to a crouching attitude.
[1206] Oni pakaawili, a restless writhing as in pain, moving this way
and that; kaawili, to twist or twine around as a vine.
[1207] Me he koe, as a koe (an angle or earth worm) wriggles in the
dirt, so does the people of Kaù at the rise of Kamehameha.
[1208] Lepo, the general term for dirt, earth, dust or ground, is here
particularized as dust by the appended e-a, which is represented as the
warming garment of the people of the district. At first this was
thought to imply a dusty section of country, in passing through which
one would literally bathe in dust, as the saying is. Not having had
such an experience in our travels through Kaù, it was evident that some
characteristic of the district was used here by the poet to belittle
his opponents. Research revealed the following:
At Paiehaa, not far distant from Kaalualu, in olden time was a dust-pit
known by the name of Kaumaia, that was famous as a sport place for the
youth of the district and even their elders, into which they would leap
from the side cliff, some ten or twelve feet high, and flounder about
in its dust as if splashing around in a bathing pool. Tradition hath it
that its dust was credited with possessing remedial qualities and
became in more recent years an asset to certain of the kahuna class.
One such, on Kauai, directed a patient to go to Kaù and leap into the
dust-pit of Kaumaia, which resulted in the poor dupe breaking both his
legs in his jump.
[1209] This canto opens with the poet’s call upon the supernatural
deities Hina and Kiha, in flattering vein, invoking their aid in behalf
of Kamehameha.
[1210] Ia for oia, she, Kiha.
[1211] Kiha, the acknowledged head (poo) of Kamehameha’s aumakuas, or
ancestral gods.
[1212] King Umi’s power is besought to descend upon Kamehameha.
[1213] This and two following lines refer to Umi’s overthrow of Hakau;
eating the eyes of the body being a per forma custom attending the
sacrifice of a distinguished foe.
[1214] Kekea kua aaka, as also aaka ili paka, are skin conditions of
those addicted to awa. Hawaiians liken the skin of inveterate awa
drinkers to the crackled bark of the kukui tree.
[1215] The vanquished foe is likened to the scampering of rats into the
brush. Following lines indicate the direction and completeness of the
flight.
[1216] Wai noni, noni juice (Morinda citifolia), said to itch or tickle
the skin. This is what Punanui Kumakaha is likened to.
[1217] Ohekoheko, probably the ohelo, sometimes called ohelohelo
(Vaccinium sp.), the Hawaiian whortleberry.
[1218] Wai moe, liquid sleep of death, death’s doings.
[1219] Kanekapolei, a Hilo locality.
[1220] Kopekope, a place above Hilo.
[1221] Haui, title of a chief, in this case Kamehameha, to whom is the
victory of the peopled hills.
[1222] This opening line, a Hawaiian proverb, refers to the duped
chiefs of Hilo.
[1223] More sarcasm, the meaning of which is not clear.
[1224] Kapa’i, to rub as ointment into the flesh.
[1225] Ai kohana, stripping bare, the condition of a conquered
district, the vanquished chiefs being dispossessed of all their
holdings.
[1226] The question who will be the ruling chief becomes the burning
one, for the reapportionment of the lands.
[1227] Iawai ka oio, thought here to refer to the true settlers, who
will they be that can point clearly to his holding?
[1228] He kena no, that can send the kini (40,000), the lehu (400,000),
the mano (4000) adherents of the chief.
[1229] Ulu lana, buoyant, prolific, as referring to people, hopeful as
to land.
[1230] Ka ulu, the increase or offspring.
[1231] Mahuna aimoku, twin district chiefs.
[1232] Hulu, line or branch of ancestry.
[1233] Pau na hulu, the line ended in the elder brother Keawe, i.e.,
the degree of rank.
[1234] Nana, the sister Kauleleiaiwi, hers was the red established high
rank, commanding kapus.
[1235] Kuhina, a commanding officer of former time, termed in recent
years a cabinet minister.
[1236] This, with the four lines following, are veiled epithets of
certain chiefs.
[1237] Mana-mana, confused by the many branches of chiefs of various
ranks.
[1238] O kani ma, many voices acclaim the excellence of the chief.
[1239] Kau of dust eye is said to apply to that district where they
literally bathe in it. See preceding Note 75.
[1240] Puna’s characteristic is shown in the thorny-edged pandanus
leaves.
[1241] Hilo is termed small, of black edges, referring to her rocky
coast line.
[1242] Hanau apono, born of rightful chief ancestry.
[1243] Ka mehameha, the lone or lonely one, definition of Kamehameha’s
name.
[1244] Poo kui, a joining head: uniting Hawaii, first the island, then
the group.
[1245] Even man, the common people, recognized his rightful high birth
rank.
[1246] Kanaka po, a man of ancient descent, in the sense of mai ka po
mai, from the night forth.
[1247] Io wale no, yet he was of the flesh, he was no graven image
chief.
[1248] Aohe aku, he had no sycophant followers for the food they would
get.
[1249] Lea wale, pleasure, satisfaction, without restrained feelings.
[1250] Ha ka nuku, contention and strife was breathed upon, overcoming
anger, etc.
[1251] Kena, command; kenakena, intensitive of kena, sending
frequently.
[1252] Manao ka noonoo, literally, “think the thought;” reflection on
the subject in hand.
[1253] At this point the preparation of Kamehameha is likened to a
fisherman and carries through to a successful issue.
[1254] Hai-na, proclaiming, ia, he (Kamehameha), a’e, is raised.
[1255] Kihapiilani, an ill-treated Maui prince who, to avenge the
insults of his ruling brother, sought the aid of King Umi of Hawaii,
whereby he was victorious. See Memoirs, Vol. IV, pp. 236–254.
[1256] The blossom that changes its color and form, olina, that waves
in the wind, onini ia signifies the graceful turns of a fish swimming
in the water.
[1257] The skin of Kiha thus changes, e kahuli.
[1258] Kiha’s skin, through Kauhi, is hemolele, perfect; Kiha is here
given the name of Kauhi after that of Kauhikahiko.
[1259] Kaeokulani, of beautiful, glittering, changing skin, turning to
black.
[1260] As the changing skin resembled that of Kauhi therefore he is
considered related. This rule was applied in the more recent times of
Kahekili, also of Maui, whose one side was black, and the members of
his household, it is said, either had black birthmarks or were tatued,
to indicate relationship to him.
[1261] This has reference to the custom or practice observed in
rock-fishing by diving and driving the fish out of their holes by long
poles, hence the absence of the redness of their skin.
[1262] Kiholo is the curved wood used for the mouth of certain fish
nets.
[1263] Kamumu ai, the hook entering the mouth and coming out at the
eye, gives pleasure to the angler in the futile effort of his prey for
freedom.
[1264] Holo kakekake, the string runs jerkily, slippery through the
hand; kakekake is when a man works hard with an oo (digger), first one
hand foremost, then the other.
[1265] Kawelo, a king of Kauai; when a woman had two husbands, the
child was said to be the son of two fathers. Tradition does not show
that Kakuhihewa bore this relationship to Kawelo.
[1266] Kanaloa, etc., that line not understood.
[1267] Hane, hahane, barren as a coconut tree which bears nothing or
very small nuts; the offspring of Kama is nothing, no children; the
children are the lanis, Kalewanuu and Kalewalani—cloud myths.
[1268] This must be a different Kama whose child is Laaloa (very holy)
in whose honor the drums are sounded, the child of Kupaeeli.
[1269] Eli kupa i lani, words of no particular meaning, said when
thrumming on the drum.
[1270] The three lines ending here are for the imitation of the sound
of the drum; kihalale, the performer accompanying with the voice.
[1271] The rough shark-skin of the drum head, giving a harsh
reverberating tone when the fingers are run over its surface.
[1272] Kua-ka, the measured time-beat as that on a bass drum.
[1273] Kiwaa, one of the large fabled birds of Hawaiian tradition,
hence a strange bird; lupo was the sound of its supposed voice in
singing.
[1274] The call to alight, to cease from flying as a kite, at which the
named famous chiefs are bid to arise in recognition of their power.
[1275] Hooneenuu, chief of what is strong, the strong pali, uaua, not
to be broken.
[1276] Kahakea, very high as a cliff; chiefs were like cliffs,
inaccessible, guarded.
[1277] Kauhikea, or Kauhi, referred to in lines 7 to 12.
[1278] Kamalalawalu was the noted ruler of Maui, contemporaneous with
Lono of Hawaii and Kakuhihewa of Oahu, hence the reference to his
eminence, restrictions, and sacredness, that called for the
prostrations in his presence as he passed to and fro.
[1279] Even his personal attendants are chiefs of rank, having power to
enforce the kapus.
[1280] This line implies that women were engaged in the stone quarries,
and are cautioned lest the chief be hurt by flying stone chips. It is
more likely to be figurative, as is that which follows.
[1281] Laielohelohe is likened to an easily broken but high cliff, pali
eleku.
[1282] As this cannot be the insulting brother, it may refer to the
father of the same name who united Maui under his sway. The following
several lines indicate the divisions influenced or overcome.
[1283] The god Maui referred to is the demi-god of wide Polynesian
recognition, though credited more for deeds than for decreeing kapus.
[1284] This is going back to deified ancestry.
[1285] The two names are of the same person, the latter conveying a
sense of clear open countenance, described in the next line.
[1286] Keawe, one of the historic kings of Hawaii.
[1287] The coupling of this name with Keawe’s identifies him with
Lonoikamakahiki.
[1288] Literally, Keawe-a-certain-chief-of-the-island; a ruler of
Hawaii four generations prior to Kamehameha the great.
[1289] A ruler or chief of Hawaii preceding Keawe.
[1290] One of the changes rung on the name of Kakuhihewa, king of Oahu.
[1291] This is a sobriquet of Kawelo’s father, whose name was Mahuna.
[1292] Fish-gills, mahamaha ia, frequently used in Hawaiian story with
reference to a person, as to life-giving power. Kawelo, thought stoned
to death and placed on the altar for sacrifice, arose and slew his
opponents.
[1293] Muliwaiolena, yellow stream, not identified.
[1294] Mokihe, not now known.
[1295] A frequently referred to traditional distant sea. The name
signifies nauseating ocean and probably refers to its tempestuous
character.
[1296] One lau ena a Kane is difficult to define. Scholars differ on
the meaning of lau ena, whether single or a divided word, as applied in
some cases to the land of Kane, and here to the sand. One “pundit” held
that brightness only pervaded the realm of Kane; that even the sands of
the shore glistened.
[1297] The lua was a practice in wrestling wherein experts by their
grip on their opponents could break their bones in mid-air as they were
being thrown.
[1298] Submission to the god Ku was the only means of relief from
kapus, the severities of which caused one to writhe in pain.
[1299] Moano (Pseudupeneus multifasciatus), a variety of fish usually
abundant in market and conspicuous for its bright color.
[1300] This has reference to King Hakau of Hawaii at his overthrow by
Umi.
[1301] Not the deity of this name, already referred to, but one of
several names of Kuaiwa.
[1302] The somewhat frequent use of this word aikanaka (man eater) in
the chants lead to the supposition of its being a qualification rather
than a name, or worse, a record of cannibalism. It occurs elsewhere in
a similar manner with reference to Kawelo who, besides defeating the
chief of this name on Kauai, was clearly a consumer of men in his
victories over his opponents. Its use in this chant, in this sense,
shows Kuaiwa as the consumer of men for Kamakaholani, being his
successful general. In confirmation of this view it may be stated that
it stands in the same relation to the chiefs mentioned as does the term
alii aimoku, chiefs of a certain rank who took the products of the land
without giving any returns; virtually land consumers.
[1303] A condition of skin caused by frequent use of awa, as in the
case of Keawenuaiaumi, in likeness of which Kuapakaa the keeper of the
wind gourd Laamaomao was named.
[1304] Kakalawela, eel.
[1305] Fish poisoning, or stupefaction, was practiced by the use of the
bark of the auhuhu shrub (Tephrosia purpurea).
[1306] The shark, mano, was said to be trained to certain preferred
food and became aumakuas (ancestral guardians) to their devotees, and
awa being a sacred offering to the gods was held to be necessary for
its propitiation.
[1307] Niau was a princely chief of Kauai who was killed in battle. He
was termed a kaukaualii, being the son of a high chief, but whose
mother was of low chief rank, or of the common class.
[1308] A spirit without a body, hele ke aka, the shade of the spirit
goes and comes. The prophets were said to be able to catch the spirits
of men going about and killing others.
[1309] Niau was leaving his companion, ko’u hoa, his own soul. The
ancients supposed they had two souls, one remained permanently in the
body, the other went forth doing good or evil.
[1310] We two, elua ka maua, his body and his soul.
[1311] Though existing is yet unseen; he has gone (ua kii ka!), but he
has gone there to do mischief. This is advisory to the prophet that has
the power of watching him.
[1312] Where art thou, is the distressed call to the absent soul.
[1313] Ai in the original for, aia, answering the quest auhea?
Kapakapaku in the sense of being lost, unseen, angry, there avenging;
ai kookoona, being in a temper.
[1314] What is my great crime, O god?, appeal to akua aumakua, his
particular protecting god; every man had one, generally held to be his
deceased father; they were supposed to protect from accidents.
[1315] I, or my people, have perhaps eaten as an ungodly person, i.e.
without prayer or thanks which was universal in ancient times; they
have eaten sacrilegiously under me, as in the next line the ia answers
for the passive, and the accented u renders it, literally, it has been
eaten wickedly by them here under me.
[1316] An epithet of the Kane deity, the god who was in the possession
of the water that would restore dead men to life, or old men to youth.
[1317] Let me (ko pulapula) live; pulapula, the propagation of plants,
trees, animals and men; hence, thy power of spreading forth.
[1318] I call, answer e o; say O, that I will know you have heard me.
[1319] My body god, ku’u kino akua; my spiritual body in heaven.
[1320] E Kane, in apposition with kino akua; e lapa, to flash as light
in darkness, a call for him to manifest his power.
[1321] Nei, like nawe, to shake, to move.
[1322] The god has seen and delivered me from danger.
[1323] Ke holoi nei, etc., I am being washed (by the shower for which
he had prayed); I have escaped the hazard, it is passed.
[1324] Let the mischievous person, ka eu, i.e., the prophet, die, let
him fail (a way of cursing). E oe puka, he shall not succeed nor
prosper in his mistakes.
[1325] This line implies that the slovenly mischief maker will be
discovered and his character made known.
[1326] Puali is the king’s man that goes round as a spy to see if there
is no new property to be taxed.
[1327] Ououkuono was one who stole food and ate stealthily in a corner,
let him die.
[1328] Niau in this world, ao malama; that other world is called ao
malama mau—everlasting light.
[1329] As Pele is the immortal of Hawaii, Niau desires like recognition
for Kauai.
[1330] He kalaku, to bristle up, to stand up like hog’s bristles;
meaning I am bold, daring. Okalakala, fierce, strong.
[1331] Ueke, for wehe I kona poino, I can throw, break up his curses.
[1332] The he in the original of this line stands for e, and mo for
make, death; ai ku is one that eats and rises up eating without
returning thanks; an aia is an unbeliever, either of which is deserving
of death.
[1333] Stand and oppose, i.e., the prophet; lono, listen i ka uweke, a
term used on Kauai for wehe, listen to his opening, or coming.
[1334] Kala, loosen, wekea, open; let it be opened to jealousy, anger.
[1335] Wekea i ka hala, let his offense live, be brought to light, from
whatever cause, whether of fish, food, cloth or girdle.
[1336] Kahai was a sorcerer (anaana) priest of Pele.
[1337] Pumaleolani (as one word, not two as in the original) was the
name of a large conch on which the highest chiefs alone were privileged
to blow. It was sacrilege for any others to attempt to use it.
[1338] Whoever takes my maunu. Maunu is anything belonging to a person,
or any part of what is his; spittle, hair, nail, etc. It takes the name
of the fishermen’s bait, from the similarity of purpose, to secure a
victim.
[1339] Lehua, the westernmost island of the Hawaiian group, hence the
last on which the sun shines.
[1340] All nature proclaims the sacredness of the approaching night,
hence man is called upon to recognize it by quietness.
[1341] Kauolo lupe is to bend alike together to the strain of a task.
[1342] Ulu-haka, the elevated place in the house of a high chief, where
only those of rank are entitled to rest.
[1343] Pohaka, sign of Kekaupea, a chief, has reference to a certain
evening sky indication named in his honor.
[1344] To him, nona, Kekaupea the king is the sacredness of the evening
proclaimed, shown in line 16 to be Hakalani.
[1345] Kawelo, famous king of Kauai, is now assigned the kapu of
evening.
[1346] Kuhe, the Hawaiian Morpheus, who gives undisturbed slumber; to
whom lullabies were chanted to invoke pleasant and restful sleep.
[1347] Kaioe, more likely ka i a oe, is yours. As a name it carries no
meaning. This line designates the night of Mahuna to Kawelo.
[1348] Not the eye (maka) but the offspring of Kuawalu.
[1349] Kuihewa, a famous king of Oahu, begins a new division.
[1350] Kukaniloko, on the upland plain of Lihue, island of Oahu, was
designated the sacred spot (enclosure) for the birthplace of aliis.
[1351] In Kuihewa’s birth there his high rank and sacredness was
confirmed.
[1352] Kakuihewa, equally known as Kuihewa o ka ua-ua-pena. Ua-ua was
the name of a yellow dyed kapa, the qualifying pena indicates it as an
imprinted colored garment.
[1353] Luaia, an ancestress of Kuihewa. Luanui-mahao not identified,
likely an epithet of Kuihewa.
[1354] Haalua pou, an imaginary post where two are dancing, at which
time Lehua has taken the sun.
[1355] Kanakaloa, lit. long man; an epithet for the sun.
[1356] Bosom of night as a protecting god. Hoi mai la i, to,
understood.
[1357] Anoano-e, a different solemnity prevails.
[1358] Perhaps even foreign Kahiki is affected.
[1359] These lines refer back to the kapued evening set apart for Wakea
and his daughter, Hoohokukalani.
[1360] Liliu, rendered eminent rather than high or exalted rank.
[1361] The stars are likened to spies of heaven returning for watchful
service; decidedly a poetic thought.
[1362] Awa cup, apu, of kapued royal use.
[1363] To Akea (Wakea) is the evening dedicated, as shown in line 47,
note 22.
[1364] The chanter next turns to Kekuaiwa’s claims for distinction; he
was a chief of Kauai.
[1365] The distant allurement of the long-tailed fish is as the desire
of Kekuaiwa for the sacred evening.
[1366] One of the epithets of the lizard-goddess of Maui, who is here
informed the evening is Liloa’s not hers. Liloa was the famous king of
Hawaii, father of Umi, residing at Waipio.
[1367] This and the following line refers to Kiha’s powers.
[1368] Wela, hot, merciless, will be the doom of the hypocrite, the
smooth-tongued deceiver.
[1369] The saying “nioi kupu i Paakalana” is said to be applied to a
self-condemned conscience, referring to a severe sentence or penalty of
the Waipio temple of Paakalana. Nioi kupu is literally red-pepper
growth.
[1370] Haena point, Kauai, famed in story for its attractions from
distant parts of the group.
[1371] Halaawiki, a mountain-peak on Kauai.
[1372] The poet here in several connecting lines refers to the
beneficial character of the night to the whole land.
[1373] Hawaii of Ku, one of the major gods.
[1374] Hawaii is called on to proclaim the rest that comes with
evening, which extends to the wide area of great Kahiki.
[1375] Dividing the heavens to effect day and night.
[1376] As originally written, this line is difficult and obscure.
[1377] A designated place in Kahiki-nui-kai-akea, where sacred or holy
services only are conducted.
[1378] [These notes are based largely on those of Judge Andrews’ study
of the chant].
[1379] You are Kauhi, I am Kauhi of Kama, therefore we are both the
offspring of Kama. Kama, a sobriquet of Kamalalawalu, a noted Maui
king.
[1380] Kiha, the king of Kauai.
[1381] Blue sea-moss, manauea, a species of sea-grass which, seen
through the sea, appears green.
[1382] Ascended the hakihaki, stairs or steps reaching up to a temple.
[1383] Mua, the principal house of the several temple enclosures
wherein are prepared the sacrificial offerings.
[1384] Malaihaakoa, name of a once famous heiau (temple) on Kauai.
[1385] I ko oa, to brace up a rafter, here a supporting division of
Halelua, a place on Kauai.
[1386] Kawelo, proper name, different from Kaweloaikanaka, a high
chief.
[1387] Paweo, to look at and turn away with contempt, disgust.
[1388] Kalanikukuma, an alii of Kauai.
[1389] Pea, like lupe, a kite; polo, the tail of a kite.
[1390] This is manifestly figurative.
[1391] Kailimoku, the famed war-god of successive Hawaii kings from
before Liloa, then known as Kaili, but better recognized in later years
as Kukailimoku.
[1392] Shielded, likely through proximity to the god which is
designated as kuku, standing erect.
[1393] Pale kohiana, as a division bank between two taro patches.
[1394] Hakikili, name of a kapu (v) to forbid, prohibit.
[1395] Broken into little pieces, haki apana apana, applied not to
regard the kapu restrictions.
[1396] Holoholoku, the famed recognized birthplace of Kauai royalty,
hence entitled to sacred regard, as was Kukaniloko for Oahu.
[1397] Many voices, leo kawakawa, wet voices, of the night.
[1398] The sound of wet kapa rending (eloelo) in the polua—rain with
wind—was one of the disturbing elements.
[1399] The rumbling noise of thunder, the thunder guns of heaven—pu
kolukolu—thick, heavy cloud-bursts with rain.
[1400] Nahili, going astray, lagging behind, hence the caution.
[1401] Hoohila, name of a place on Kauai. My blossoms, kuu pua,
figurative.
[1402] Reference to water also figurative.
[1403] Stolen, ua huea, like aihue.
[1404] Hipuu makamae is a precious burden borne on the hips, where the
knot of the malo fastens, hence the application of the term.
[1405] This dirge for a beloved companion presents the discomfitures,
experiences and pleasantries of their life. It is characteristically
Hawaiian in comparisons and expressions.
[1406] Name of a discomforting wind. Its first part, kia, is the name
of a strong trade wind at Honuaula. At Hana the name applies to the
northwest wind. This might indicate it as belonging to Maui, but it is
not found among those named by Kuapakaa as released from his wind-gourd
Laamaomao, as given in Memoirs, Vol. V, pp. 92–102.
[1407] The well-known name of the cold, northern wind on Kauai.
[1408] Puakei, pua, flower; kei, an expression of wonder, hence the
call to string a flower or flowers of rare beauty, for a loving husband
companion.
[1409] This refers to the Kauai sport of throwing blazing hau branches,
or auhau (among the lightest of Hawaiian woods) which was thrown from
the high cliffs facing the sea, to fall gradually into the ocean, or be
kept sailing in mid-air by the wind currents till extinguished. Kamaile
was on the northern coast of Kauai.
[1410] Luuluu of the original, rendered here as weariness, is that
fatigue resulting from cliff climbing, which comes to an end when the
hills of difficulty are passed, and is forgotten in the enjoyment of
the pyrotechnic display.
[1411] Paoo (Salarias, sp.), a variety of small fish of sheltered,
quiet water.
[1412] Refers to the Waimea stream as perfumed by the fragrant
sandalwood of that region in early years. Hiliahi (sandalwood bark)
being synonymous with iliahi, the term for sandalwood.
[1413] The two kinds of small fish, nehu (silversides), and iao (or
iiao), are said to be the only varieties unafraid of man. The tradition
of their rubbing up against Pakaua of olden time instead of fleeing
from him is here referred to.
[1414] As in lines 8 and 9, the chanter’s companion was evidently a
theological student at the Lahainaluna Seminary.
[1415] Fitted mats, as rendered, has in mind the prepared set of
several mats placed one upon another comprising the bed-place, termed
hapapa (stratum) of Keawanui.
[1416] Keawekolohe was termed a kaukau alii, being a prince, or of the
class of chiefs below the king.
[1417] Gentle sleep, hiolani, typical of the passing of Palekaluhi.
[1418] Pilipilikana, a close, beloved companion (lua) of Mano, an
ancient king of Kauai; a twin brother.
[1419] Ko-ko, the strings or net outside of a calabash, to strengthen
it; so it was supposed the womb of a pregnant woman was strengthened;
kewe, the womb; aa, the secudis, the afterbirth or that which enveloped
the infant.
[1420] If the child was born at another place than Wailua it would be
uncertain that it was a chief.
[1421] At the temple of Holoholoku, Wailua, offspring of royalty were
reared, and thereby the god Ku decreed their eminence.
[1422] Mulemule, that which is disagreeable to the taste; mule au awa,
bitter is the circular scum of the awa cup; au, the circle of yellow
around the awa cup which is bitter.
[1423] The story of Kewalo reveals nothing calling for this epithet,
implying shame, as generally understood. It more likely applies to his
fearlessness.
[1424] Rain and lightning personifications of ancestry which Lono, one
of the major gods, is called upon to confirm.
[1425] Akakau ana, enlarged shadow of a person or other thing: a
skeleton of a man; many things confusedly thrown together.
[1426] Kulu, a drop of water or other liquid; manini, water pouring
over a dam; here the suffusing of the eyes with tears before one begins
to weep.
[1427] Hoonana, conveys the idea of calm, quietness, etc., with its
soothing effect, as here understood. It may also mean to witness or
take cognizance of the sorrow experienced.
[1428] Ha’i, not break, but like ho’i, to return.
[1429] The subject of this chant was one of the sons of Kamehameha-nui
(king of Maui succeeding Kekaulike), and met with fatal injuries by the
explosion of a keg of gunpowder at the Kauiki hill fort, Hana. He was
removed to Honokohau, in the Kaanapali district, where he shortly
afterward died from his wounds, in 1794. This is the burden of the
lament.
[1430] Makawalu, appended to and becoming part of Peapea’s name,
occasionally met with in historic accounts, indicates eminence or fame
as an expert in whatever may be one’s calling. Literally “eight-eyed,”
implies all-seeing, wide-awake. Kamapuaa was a “makawalu” in that he
excelled in adroitness to extricate himself from perilous situations.
Lonokaeho was likewise renowned for his several foreheads. Peapea was
famous as a warrior, serving not only his father’s interests in Maui’s
defense against Hawaii invasions, but aiding at times also the warring
fortunes of Kaeo, of Kauai.
[1431] Another of Peapea’s names, likely complimentary, as it does not
appear elsewhere, and conveys the idea of “young war companion.”
[1432] Refers to his death as above stated.
[1433] Referring to many generations back of Liloa.
[1434] This transposes authoritative genealogy order where Palena is
shown to be the offspring of Haho. See Memoirs, Vol. IV, p. 25.
[1435] Pig-shaped clouds were held to be omens of serious moment,
usually portending evil. For this reason they were carefully studied
for indications of favorable attitude, or imagined course of travel.
[1436] Hana, of Maui, favored of the gods of ancient time, where the
heavens were held to come nearer earth than elsewhere, and its
mountains to take on added height.
[1437] The harbor of Hana, with adjoining famous localities, Kaihalulu
being the spouting sea-spray of that vicinity.
[1438] Kauiki, or Kauwiki, is here given fabulous height, it being less
than 400 feet elevation; thus myth and tradition combine with historic
events to make it, perhaps, the most famous in Maui’s history. With a
fort on Kauiki’s summit it was Maui’s stronghold for many years, and in
charge of which the subject of this dirge met with the accident which
cost him his life.
[1439] Kauiki bluff is at the left-hand side in entering the little
harbor of Hana.
[1440] An epithet of Peapea’s, whose death is referred to as having
gone in spirit.
[1441] The people are called upon to join in lament while the uwe helu,
the recitation of his virtues is narrated, as follows, in wailing
strain.
[1442] Another of Peapea’s names.
[1443] Referring to the chief Peapea, and the lines following to his
accident and death.
[1444] The bereaved one here presents the idea that at death the spirit
changes to many forms; of human, animal, bird or other form, and as
such becomes a new deity, not only of Koolau adjoining Hana, land of
his exploits, but the mythical land of Hakipalunuau (lines 50 and 54).
[1445] Liholiho, who became Kamehameha II. on the death of his father,
Kamehameha the great, in 1819, whose dissolute habits led him to
overthrow idolatry to free him from its kapu restraints.
[1446] Ikiki was the month of May in Hawaii’s calendar, and refers to
the conqueror’s death as having flown away to the sacred precincts of
Lono, one of the major gods.
[1447] Literally, the moho’s sacred white pit, a place supposedly in
foreign lands.
[1448] Picturing the restlessness of flying-fish at the approach of
stormy weather.
[1449] Certain high rank chiefs were entitled to the prostration of the
people. Such chiefs usually went abroad at night, or if in the daytime
a herald went before him with a flag, calling out “kapu moe,” whereupon
all the people prostrated. The same observance held when his food or
other belongings was carried by; all had to prostrate themselves on
penalty of death.—(Malo’s Antiquities.)
[1450] Referring to the swelling number of restrictions of priests and
aliis on the people.
[1451] This probably has reference to the breaking down of kapus by the
king and queens in their feasting together prior to the burial of
Kamehameha.
[1452] In the freedom of women and men to eat together, and partake
alike of the same food, there was naturally removed a serious barrier
to household affection.
[1453] Figuratively, the chief placed in the clear path.
[1454] The shallow sea has reference to Keawe, the mother being of
lower rank than Keaka, whose children revealed their negligent status
as returning waves bared the reef.
[1455] The agent (konohiki) of the chief is likened to a shark, to
seize all within its power.
[1456] Lana, float, i.e., the person through whom the konohiki
exercises authority and of whom he makes inquiry.
[1457] Palena, some person assigned to oversight of the uplands. It was
his duty to stand (ku) and observe the changes taking place.
[1458] The mountain side likened to a broad-backed horse: capacity for
endurance and service to many.
[1459] The ohia laka, the well-known or familiar ohia as man of the
forest, questioning Palena.
[1460] None of like or superior rank; he was acknowledged supreme.
[1461] Of three known as, or belonging to, or connected with the great
chief, but one stands out.
[1462] Kae, term of an office in the king’s train.
[1463] An epithet of Liholiho, implying the highest chief rank rested
in him, or was borne on his shoulders.
[1464] The high chiefess Nahienaena (the n omitted), sister of
Liholiho. The epithet signifies, the raging fire high chiefess.
[1465] This would apply to Pele with her volcanic fire.
[1466] Residents of the woods were naturally the bird catchers, with
net or bird lime.
[1467] Manu, not bird in this case, but the canoe’s prow, which is
essential for the new craft being completed in the woods.
[1468] Maunu, or bait, here is figurative of the canoe’s finish,
whereby it is qualified for service.
[1469] The awa, or milk-fish (Chanos chanos), is a pond product, met
with in large numbers.
[1470] This holds true at times, dependent upon free change of tide
locks.
[1471] This line refers back to the chief Ku.
[1472] Hanu lololaa, in the original, is the sleep inducing power of a
companion’s breath.
[1473] The chiefess of raging-fire name is the source of a new fire,
i.e., in comparison with that of the volcano, Pele.
[1474] Goddess Pele of the volcano, with unmistakable voice when she
speaks, whether by eruptions or earthquake.
[1475] Certain sections in the vicinity of Kilauea show lehua trees
encased in lava. Such a limpid eruption was the astonishing redness
alluded to, which hid and changed its flowers.
[1476] This line seems ambiguous.
[1477] This is likely, from following connections, to be
Keakealaniwahine of history, who succeeded her mother Keakamahana as
Moi of Hawaii, mother of Keawe referred to on line 136.
[1478] Iwikauikaua was the son of Makakaualii. His mother was
Kapukamola. Espousing the cause of Lono in the Hawaii revolt he
narrowly escaped being sacrificed on the altar of the temple.
[1479] Literally, Keawe-a-certain-chief-of-the-island, a celebrated
ruler in the annals of Hawaii.
[1480] Referring to Kalaninuiamamao, from whom descended Keawemauhili
and Kalaniopuu, the latter mentioned in the next line.
[1481] The high rank of a chief whose kapus occasion unpleasant,
restrained feelings, makahinu.
[1482] Chiefs and superiors were frequently referred to as parents,
hence Nahienaena is acknowledged as such.
[1483] Descriptive of Kona’s characteristics.
[1484] The poet here adopts an English word.
[1485] This especially a woman’s vocation, the twisting of the shredded
olona bark into twine for fish-lines, nets and seines.
[1486] The beating process in kapa making.
[1487] The bark of the wauke prepared for beating.
[1488] A poetic embellishment, euphonic and to fill up the measure.
[1489] To grow thriftily as a vegetable, spreading as a tree.
[1490] Name of the block upon which the kapa bark is beaten.
[1491] The breadfruit tree (Artocarpus incisa); young breadfruit trees
furnished bark for certain grades of kapa.
[1492] A term of one of the processes in making kapa. Name also of a
tree of Crytandra species furnishing a kapa bark.
[1493] Nahienaena is likened unto the bark and water-bowl efficiency of
kapa makers.
[1494] E oloa ana; the state of passing from one stage to another,
hence, Nahienaena is bearing Liholiho’s oloa.
[1495] Kane aimoku, alias Liholiho; literally, the husband possessor of
land.
[1496] Over (o understood, a poetic license) the fish ea, turtle.
[1497] Kuku poai is the beating of kapa with a circular movement of the
hand; Kalani, the chief, i.e., Nahienaena beats kapa in that manner.
[1498] Kuka’i, to sew or join together, hence, Liholiho and Nahienaena
being united, the earth is perpetuated for Liholiho.
[1499] Lani, etc., belongs to both these chiefs.
[1500] To sleep together for pleasure.
[1501] While the Lani’s join, i.e., the chiefs, the earth abides
strongest.
[1502] He la kolii is a day when the sun’s rays are tremulous over the
plains; nono, hot.
[1503] Ke, to slap or strike together as two hard substances.
[1504] The mountains rush together with a noise (wawa), and the sea
also.
[1505] Poetic for olelo iluna ka leo, the voice on high (thunder),
speaks frequently.
[1506] Hekikili, roaring heavily.
[1507] Kawowowo, rumbling noise.
[1508] Olai kawowowo, heavy rumbling earthquake.
[1509] Ua huna, fine or hidden rain.
[1510] Ua loku kawowo, heavy rain (loku, lokuloku) is roaring in the
mountains.
[1511] Voice of the conch shell sounded in blasts of quick succession.
[1512] Pololei, an insect like a grasshopper but smaller; sings only at
night.
[1513] O aku la, etc., Haukuku pierced his eyes. Haukaka another name.
[1514] Kakaina, the motion of the hands and arms in chopping wood or in
breaking a coconut.
[1515] Hohana, to dip or bail out as water.
[1516] Ka, the action of bailing to overcome the chief’s leak.
[1517] Ke kupa, an old resident, one born to a place; nana e au, au, to
clear or put in order.
[1518] O ke au, time when the care of the kupalele was great in
magnitude over the land.
[1519] Kupalala like kupalele; kupalilii just its reverse, very small,
diminutive.
[1520] E ai ana o Kalani, i.e., the chief Kauikeaouli possesses the
land.
[1521] Oluluu, heavy, burdensome; naholo, a kapu of Nahienaena.
[1522] Olue, an ancient chief, belonging there.
[1523] A guard of the water for the sea or brook pebbles, iliili.
[1524] Poniponi, ponihua, the black smoothing off with such pebbles, as
in heiaus.
[1525] Nana ku’i, i.e., Nahienaena, for her to stitch the kapas
together. Note the e is dropped before ku’i; e ku’i nanau, nau, to
bite, naunau, all intensitive of the root nau.
[1526] Bite, run quickly; a holo, o holo, ouholo, variations of the
imperative ka lani, i.e., Kauikeaouli let Kauikeaouli run, etc.
[1527] Kukukeke: kuku, an instrument for pounding kapa, keke, the sound
in beating it; ke koi, the adze used in cutting wood was the sounding
mallet.
[1528] Kupeke, a turning motion of the hand in beating kapa.
[1529] Ili kapa keke, the surface of the sounding kapa.
[1530] Kahele, to go carefully; ka here like aka, as akahele.
[1531] Ke oe, oe the sound of wind made by blowing into a bung-hole, or
a hole in a calabash blown upon by the wind.
[1532] Kukaheleke, a provoked anger on account of anything being
stolen, etc.; kapeke, a scolding anger; heleke, like hele kekee, to go
crooked.
[1533] This is his lordship, his lordship Kauikeaouli.
[1534] The land of the resident kukupa, this reduplication of ku is to
fit the word to the beat of the drum.
[1535] Ai ka helele, the eating and enjoyment of a coarse, filthy man;
helele, his epithet.
[1536] Malino, a calm, a smooth sea out of the trade winds.
[1537] Ke noho, is a provision that the chief is a resident of the
district in order to enjoy it.
[1538] Nahienaena flits back and forth, upland and seaward.
[1539] Pua, name of a long net for catching flying-fish; the company of
men is called a pua if a number go to catch a wild animal, or do other
service here and there.
[1540] Papa, a large net is called a papa; i lohia, that is a long time
in making, hence very good. Hawaiians esteem things good in proportion
to the length of time spent thereon.
[1541] Hee here refers to dipping up the fish with a smaller net.
[1542] Lealea ka wai, the water rejoices for the wiggling and flowing
of the fish; wai here used for kai.
[1543] I ke kea, up to the breast; kea refers to the circumference of a
person behind his arms, another kea is from the arm-pits upwards.
[1544] Wai mapuna, water boiling as in a spring.
[1545] Mapu, the taking of breath in ascending a steep place, then
proceeding.
[1546] Ka lani, used as an adverb for iluna, to go upwards; i ka opa,
oopa, maopo, maopaopa, fatigue, lameness, etc., from walking.
[1547] Hala kee, hala tree tossing crookedly; to sin in evil times,
manawa ino, a kind of case absolute, the times being evil.
[1548] Hooki, to cease, to stop.
[1549] Kukupu, to go up, let the women ascend; oni, to ascend as a
kite.
[1550] Oni kapu, i.e., go up contrary to kapu.
[1551] Nioi (Eugenia rariflora); hua ’lii, laau alii, fit for the
chief.
[1552] One momona, rich, fruitful sand.
[1553] Laamaikahiki, the famous voyaging son of Moikeha.
[1554] An expletive.
[1555] Mai luna maua, from above are we two, i.e., Nahienaena and
Kauikeaouli.
[1556] Wailana, smooth unruffled water.
[1557] Ili oha, ili, skin, surface (of water); oha applies to that
which is good of its kind.
[1558] Kini lani, the multitude belonging to the chief.
[1559] Aeae, a bank of a pond, or where the water forming like a little
surf runs up the sand and recedes.
[1560] Loko alii, a fish pond of the chief.
[1561] Leiau, the woman who ascended to heaven.
[1562] Ao lani, the world above; hele haha is to walk like a chief with
a great quantity of kapa about him.
[1563] Mohola, to spread forth, to unfold.
[1564] A confusion of celebrities occur here, Hoohokukalani, the mother
of Haloa, being the one referred to. Hinaaikamalama was the one who
flew up to heaven, given in line 71 as Leiau.
[1565] Haloa was born, ka maka, used for parent, progenitor of a race.
[1566] Ke alii o ka nohohu, the chief lived alone, literally, lived
standing.
[1567] Pe, haahaa, low, flat, as foreign land.
[1568] Nenewe, etc., the current of the island.
[1569] Ka i haanalua, the place where dwell great multitudes of people,
living miserably with ugly personages.
[1570] Lue, a place where bad things are assembled; lue ka lani, when
the sky is overcast with threatening clouds.
[1571] Ke ola holo, life runs through the limbs; menene, like maele,
the sensation of numbness in a limb when the blood has ceased to
circulate.
[1572] Kuipehe, to move with hesitation and doubt.
[1573] ’Lii kua kahiki, some distant foreign country.
[1574] Kaa au, literally, the current rolls or drags along; i newa, to
go easily, meaning a foreign country where there is a gentle current in
the sea and the kapus are light; not burdensome.
[1575] Ilina, a burial place; haka, poles composed of a post or two
with a cross piece where the natives lay up their fish to dry, or
suspend their calabases from dogs, etc.
[1576] O lakou, those three; oia la ke kini, the multitude, i.e., the
common people; o loko, loko is a common epithet for a foreign country.
When a person sails for America or England, it is ua holo ia i loko.
[1577] Ke kini, the residents, i.e., of that foreign land have ili paka
and unahi paka, wrinkled, puckered skins.
[1578] Eaea applies to very aged persons, or to a man filthy from dirty
work so as to look aged.
[1579] Lono of wrinkled skin, i ponia for poni ia, is anointed; naoa,
dislike, loathe.
[1580] Kukukuhe, black, rigid as the skin from being long in the water.
[1581] Panonono refers to a place where the water slowly leaks out of a
taro patch. That place was kapu.
[1582] Lani ahi ekeeke, chiefs so sacred that all fires must be put out
when they go forth; ekeeke, very sacred, death for one to approach
unbidden in their presence.
[1583] Kukukui, the published renown or fame of the chiefs.
[1584] Kai noholo, etc., naholo, when the surf breaks in one place, the
appearance of the breaking runs off each way; haki hanuu, the breaking
upon shore when the water runs up the beach and has the appearance of
steps.
[1585] Hiolo, downfall; naholo o Luamea, the sailing, flowing away of
Luamea.
[1586] Pohaku kani, an epithet of thunder, the stones sound.
[1587] Kani ioio, etc., the sound of a fowl or bird; he lani kuku, a
place made sacred; kuku, the rising steam from an oven; lani ahi kaka,
heaven fire thrown aside; kaka, to throw off one’s clothes on account
of heat.
[1588] Kukekuke, to cast away, reject; hakakai, an evil thing, what is
disliked.
[1589] Opala lani, refuse matter of the sacred heiau, temple.
[1590] Ua lono aku, he hears, or is heard.
[1591] Pane uolo, a voice answers.
[1592] Oia for oiaio, true assent, a truth.
[1593] Kuilele, a rushing together as of boxers.
[1594] Makawalu, epithet of a great company of Kanaloa’s people. It is
uncertain to whom this applies.
[1595] Ka ilio, the dog, a great many. This introduction is ambiguous.
[1596] At a time of a great gathering the chief Nahienaena of and below
Hawaii, was born.
[1597] Apapa, malalo, i.e., under Hawaii is the place of Wakea, of the
papaku.
[1598] Papaku, name of a place under the whole earth where the ghosts
go when people die.
[1599] Name of the place where Wakea dwells.
[1600] Two chiefs in the lower regions.
[1601] Hiapo, first born; lele, and oili, to fly or flee away.
[1602] Makalai, a calm.
[1603] Ololololohe, it is heard from.
[1604] Do not stand listening.
[1605] Rise up and come here quickly.
[1606] Hakikolo, etc., to do a thing with great caution, so as to make
no mistake, to go carefully.
[1607] E kolo, to crawl; nakolo ana, the act of crawling.
[1608] Kuapokopoko, a very sacred kapu.
[1609] Po ekeeke, a night of sacredness as of fire heat. See note 97.
[1610] Powehiwehi, obscure, indistinct through darkness, fog, etc.;
polohiwa, when the sun is obscured by clouds; polona, the darkness of a
cloudy, rainy day; eleuli, almost as dark as night. All these are
epithets of heaven.
[1611] Kiele, an odoriferous plant, here applied to governing chiefs
that have the care of land.
[1612] Ka haowa, the ancient fish-hook for catching eels.
[1613] Puu momoni: puu, the bunch in the throat, (the chiefs are) the
swallowing throat; au ana, etc., thou art going about a chief.
[1614] See notes 79 and 80.
[1615] Kauikeaouli, a descendant of Haloa.
[1616] Halulu, a fabled bird whose alleged head feathers adorned noted
idols, and was supposed to respond, by fluttering, or by rising and
falling, to petitions of faithful devotees for good or ill.
[1617] Kiwaa, a mythical bird, of large size, which ate men in olden
time.
[1618] A bird in body and name so is thine, O chief, refers to
Kaahumanu, the literal definition of the name being “the feather
cloak.”
[1619] The chief left lamenting is Kaumualii, ex-king of Kauai on the
death of his wife, Kaahumanu.
[1620] Po lia ua may refer to a dark rainy time of night, or to a
pondering period of fearful forebodings.
[1621] The original of this line pictures a ladder at the pali, which,
being removed, she cannot return.
[1622] Luahine, a name of Kaahumanu, though the poet fails to give her
rest.
[1623] Pleading, uwe kaukau, weeping by number, i.e., eulogizing the
virtues of the deceased.
[1624] I mau ke aho, pleading for enduring or continuing breath.
[1625] That is the cause, nana i alai, or alalai, obstructing or
hindering.
[1626] The bereaved calls on others to realize the fact of his and
their loss.
[1627] Kunewanewa, death struggle; the term also has the meaning of
weariness overcome by sound sleep.
[1628] Man by his mortality is accustomed to death’s path, the god has
not this experience.
[1629] Thou wilt be a guardian to ward off or hinder the mischievous.
[1630] A lamentation, dirge, kanikau, a mourning song, an affectionate
tribute.
[1631] Names of the same person.
[1632] My dearest friend, ka’u maka, or ku’u hoa aloha.
[1633] Taken at the turn of the Milky Way, huli ka i’a; towards dawn,
ka pawa o ke ao.
[1634] On the day of Ohua, this was the former name of the day when the
moon fulls, on that day she died.
[1635] Assumed fictitiously, kapakapa, a god form, and defied or denied
the power of Kauakahi, a deity.
[1636] He prayed to the heaven above.
[1637] Kulanihakoi, the name of a supposed fountain in heaven gushed
forth, naha mai, hence the rain drops, the heavy rain of Kane fell.
[1638] Kane, the one god of power.
[1639] Welling or springing up, haupu wale, as love, affection, grief.
[1640] The soul of my companion returns as a soul-body, a ghost of
natural size, for my presence.
[1641] I thought it was real, but no, it was but the shade of my wife.
[1642] You went forth in the night, the ohua of her house through
affection remains. The ohua of a household embraces children,
domestics, dependants and sojourners; the master and mistress alone
excluded.
[1643] “Love never sleeps,” ever watchful, kiai panipani, was love’s
reward.
[1644] Inducing the rain of short or near-heaven, one’s affection,
tears.
[1645] Na moku, the different lands of Kauai; hapuku, gathering or
collecting together.
[1646] The chief lived sad and heavy hearted, noho pupue, kaumaha, on
the land as a messenger for love.
[1647] Not as a wife only but as one reared from childhood.
[1648] This may refer to the at one time polygamous relation with
father and son for political reasons, till, accepting Christianity one
husband was renounced. Kane, of itself, however, is not always husband,
it may mean any male relative or friend.
[1649] Uwe kaukau, or uwe helu, see note 8.
[1650] Sympathy expressed for our lord, haku, Kaumualii.
[1651] To outsiders she was a rival, punalua, but she was not that, she
was her mother.
[1652] Consideration felt partly for the land, and partly for the
chief’s great desire, whatever that might be; puni, to covet, desire,
greed.
[1653] Hikapoloa, the place of departed spirits.
[1654] Hiikua referred to here as a place of dancing, is a term used to
hoist or carry on the shoulder. Hii, to lift up, to bear upon the hips
and support with the arms, as a child.
[1655] Hiialo is the carrying of a child in front.
[1656] Kealohi, a chief of Kauai.
[1657] My companion in ease and comfort, hoa luana; living in pleasure
or idleness at Pohakomo, a place at Waimea, Kauai.
[1658] Kapakapaahoa, the name of a rain at Kahana, a land.
[1659] Ua ukiukiu, a teasing rain, rain with driving wind, at Hikilei,
while makaupili was the rain at Peapea.
[1660] Nianiau, to go, gliding finely, with dignified pace.
[1661] Manienie (Cynodon dactylon), the fine Bermuda grassed plain.
[1662] Hehena, figurative, a dead person, whose body was placed with
undue haste in the house of men, i.e., this world in distinction from
the other.
[1663] Haupukele, a mountain of Kauai. Keaolewa, an adjoining mountain
of lower elevation.
[1664] There in the blossom of the hau flower was supposed to rest the
spirit of Kaahumanu, so Haupukele and Keaolewa is used.
[1665] Kalalea, a high peak on Kauai; here the shadow or shade (aka)
rests.
[1666] Pueo is the name of a rock in the sea at Waimea, Kauai. Also a
place of surf-riding.
[1667] Hihimanu, a famous land of Koolau.
[1668] Hookino manu Kalani, i.e., Kaahumanu took the form of a bird.
[1669] Voice sounds, mapu, reaches to the top of Makana and is confused
at Kaiwikui, a noted place where the voice strikes, echoes.
[1670] Hele wale, the soul wanders on the wife-stealing cliff.
[1671] “Hither shalt thou come but no further,” hoohiki i ke koena wai,
like kanawai, law, forbidding to take his wife there again.
[1672] Kapukapu, to run quickly as one unburdened; the sea divided for
the sacred spirit of Kaahumanu, the child.
[1673] Nanea, easy, satisfied; i ka paa, at the goodness, the
perfection of Koolau.
[1674] The wind ascends to Kamailepuu, a hill in Napali, Kauai. Oni,
like ani, to climb up; ascend as a wind when it strips a hill or pali.
[1675] The fire-brands of Kauai were of auhau, the lightest of wood,
and the Napali district was famous for the practice there of
pyrotechnic displays by the throwing of these lighted branches of auhau
from the high cliffs of the sea-coast. The upward current of the wind
and lightness of the wood usually made the descent so gradual as to
consume these sky-rockets before their fall into the sea.
[1676] Double body, kino lua, i.e., two kinds, first a body then a
soul, there it is at Polihale, a noted temple beyond Mana.
[1677] Hoi kaua for hoi aku kaua, continuing the dual soul-body idea.
[1678] Waiolono, name of a place not identified, but indicating
connection with the major god Lono.
[1679] Liula, the glimmering motion on a hot day; mirage.
[1680] Limaloa, the god of Mana, formerly a man, credited with
establishing the mirage of that place.
[1681] This was an ancient ancestor whose soul-spirit (ghost) rose up
at Kalamaula, and was supposed to succor the mirage.
[1682] A shadow, shade, aka, comes with the naulu, a wind from Niihau.
[1683] Uhane pee, the soul hides, flies away in the wind.
[1684] Thou goddess art a bird’s body, i.e., a soul flying. This is a
frequently used metaphor.
[1685] Pakonakona, to treat with contempt, deceit.
[1686] A sound of one calling from a distance in distress; faint as the
speeches of ghosts.
[1687] I (Kaumualii), winiwini, just heard it.
[1688] As the voice of a ghost; hane same as uhane, oia nei, referring
to Kaahumanu.
[1689] Uhane maka, etc., spirit wet with the spray of the surf; ehukai,
the surf formed into spray by a contrary wind.
[1690] Oia, she, Kaahumanu; honua nalu, the calm still place in front
of where the surf breaks.
[1691] Keahilele, a place on Kauai, as is also Kaahe.
[1692] Lapawai, the breaking out of a stream of fresh water in the sea,
and hence, stopping the surf; looking at the lapawai of Waimea.
[1693] Ahuili, to be and dissolve, consume away as a dead body, moka.
[1694] Hinu, shiny, the water in the putrifaction of animal substances;
pela, pilau, stench.
[1695] Full, nenelu, a great many, numerous, thick as sand in a bank.
[1696] They lie together crossways, olokea, out of order.
[1697] O oe ka, expression of surprise, ko ia kula, whose is the field
or plain, for there was her dead body, e kalani, Kaahumanu.
[1698] The night belongs to Lueea, who was buried at Kikaupea.
[1699] The whirlwind dust of Kupalele guards the premises of
Pohakuauli; Kahiwauli added for poetic euphony.
[1700] The call on Kana and Lani but fills out the chant for Kaahumanu.
[1701] Kawelo, an ancient king of Kauai, his place was in the sea; i’a
kona lua, the fish was his companion.
[1702] Kane, one of the major gods throughout the islands, is called
upon to reveal the party who caused the death of his child, and in
whatever his vocation, to meet out death to him.
[1703] Let the priest who used sorcery (hana) with my child go to the
sea into the mouth of a shark and die. This is the form of a molia, a
curse, and ends with a prayer called kuni.
[1704] The very full notes to the complete version of Kualii, in
Memoirs, Vol. IV, pp. 370 to 400, will be found applicable to these
fragmentary verses.
[1705] King of Hawaii, father of Lonoikamakahiki, and a son of
Umi-a-Liloa.
[1706] The ripened leaves, the harvesting time, caught the message of
the whispering winds.
[1707] On the supposed line or row of gods in the temple.
[1708] There were many ways of indicating one’s grief at bereavement,
all of which here come under the term of flowers, or tokens of
remembrance.
[1709] Observed the month for the due fulfilment of its prescribed
kapus.
[1710] This may have reference to the sulphurous impregnated wind from
the volcano to blast the “leaf-breath” of the aalii.
[1711] The aalii is said to possess a fragrance in its leaves, though
not like that of the iliahi (sandalwood).
[1712] Puulena, a cold mountain wind at the volcano.
[1713] The sand beach of Hilo.
[1714] A place adjoining the mouth of the Wailuku river, Hilo.
[1715] Some form of distant cloud land, hence, looked on as foreign
(Kahiki). Much consideration was given to clouds and their formations
for the various omens they were supposed to portend.
[1716] As though the thief was to be dethroned. The thought here is not
clear.
[1717] Broken is the ancestral line from Kealiiokaloa.
[1718] Makakaualii, termed a heavenly chief, was a grandson of
Kealiiokaloa.
[1719] Referring to those of sufficiently high rank to be classed kapu.
[1720] Lele makawalu, eminent, famous or expert offshoots or branches;
hopu imua, first caught or recognized in illustrious descendants
(bright path) of Kanaloa.
[1721] Not the god of evil who tried to make man as did Kane, but the
chief Kanaloakuaana, who was cruelly slain by Kamalalawalu’s forces on
their invasion of Hawaii. See Memoirs, Vol. IV, p. 342.
[1722] This name may imply the death and sacrifice of Kanaloa, as being
the tax or gift of a chief “lifted up by an island.”
[1723] Here again is a composite word of like character to the
foregoing, implying a chief’s tax of mourning kind, a sacred or rigid
requirement in the time of Lonoikamakahiki.
[1724] The kuili was a prayer by the officiating priest which lasted
all night, the waving of sacred lama leaves being part of the ceremony.
[1725] This has reference to a service ritual of the temple.
[1726] Kukui torches were made of kukui nuts strung on a reed some four
feet long; several strings of them were bound together with strips of
kapa and covered with green ti-leaves lest they burn out too quickly.
[1727] The treatment of game cocks, to increase their fighting
qualities and insure vigorous kicks, was to light a smoky fire under
them on roosting for the night.
[1728] Kalaninuieeumoku, literally, the high chief of island extension.
[1729] The chief of Kona who ceded his district to Umi, whose full
name, Ehunuikaimalino, means: “great Ehu [of] calm sea.” This condition
of Kona’s sea is implied in the name Palaha, flat, wide, of still
smoothness.
[1730] A personification of conditions as though the chief was
slumbering intermittently.
[1731] Several traditions embody the idea of companionship with certain
fish, notably Puniakaia and Kawelo.
[1732] The fish ulua was held in high esteem as a means of increasing
the regard of the beloved, or winning the affection of the estranged.
This thought carries through to line 71.
[1733] Credit given generally to outsiders for all good qualities is
now to be applied to the subject of the chant; he is to be put on their
plane and honored in his own land.
[1734] Westernmost islands of the Hawaiian group. Lehua an adjoining
islet.
[1735] Names of Kauai winds.
[1736] The sacred day, ihi, is more of hallowed character than is the
kapu restrictions.
[1737] The kuwa prayer was the one used at the completion of house
building, canoe making, and similar undertakings.
[1738] The flower-shaped cloud, which was supposed to represent the
departed chief.
[1739] This is an ordinance set apart by Umi for this son.
[1740] A son of Umi’s by his wife Kapukini-a-Liloa, a younger brother
of Keliiokaloa.
[1741] Keawe here refers to someone, a relative, as a bearer, not the
chief of that name.
[1742] This name refers to and embodies the fine qualities of Kekoa,
which is further set forth, the first part being taken, poetically,
from the last of the preceding line.
[1743] A shortened name for the subject of this chant, though it may
refer to some distinguished ancestor.
[1744] Not a chief, but the high rank entitling one born into it, to
possess, wear and display its feather robes; insignia of royal rank.
[1745] Kahoukapu preceded Umi four generations.
[1746] This term applies where a woman living in a state of polyandry,
her two husbands are referred to as the two fathers of her children.
[1747] These woodland chiefs are not identified by these names.
[1748] The islands possess no high mountain of this name, meaning snow
chill, and must have reference to such a condition.
[1749] Literally, the chief joins unitedly in the lands.
[1750] Kalalakapu, the sacred branch, affords poetic play on words in
this and following lines.
[1751] The lines of these chiefs, apparently of Maui, are obscure.
[1752] A permitted or recognized custom to perpetuate highest chief
rank, alii pio.
[1753] This similarity is not understood by present day terms.
[1754] Chasing after rumors as fruitless as attempting to investigate
dreams.
[1755] The mamani of botanists (Sophora chrysophylla), a tree 20–30 ft.
high, furnishing a hard and durable wood.
[1756] Koolau, a yellow wild-flower of the plain, known also as
kookolau (Campylotheca sp.).
[1757] The color named refers to its flowers and seeds, the wood being
light in color and cork-like in weight.
[1758] Aalii, a forest tree of the Dodonaea sp. of close grain, reddish
color and durable quality.
[1759] Manokapu, sacred shark.
[1760] These are Maui celebrities of Umi’s time.
[1761] As a proclamation in recognition of high chief birth the two
sacred drums of the temple were beaten, as also in the ceremonies
attending his circumcision. In all cases this took place in the
principal sacrificial temples.
[1762] Eminent Kakuhihewa, a noted king of Oahu.
[1763] This name, divided, becomes the-boxer-chief-uniting-the-lands.
[1764] Expertise in lua contests (wrestling) consisted in the ability
to break the bones of their opponent in mid-air while throwing him.
[1765] Said to possess the faculty of camouflaging its vari-colored
skin, and muddling the water by way of escape if intruded upon in its
cave.
[1766] The conch shell was a recognized sacred instrument of the
temples of sacrifice, whereby the calls to service, and kapu periods
were announced. Some were held in such esteem as to be reserved for use
by the highest chiefs only. Of this class were the Kiha-pu and the
pu-maleo-lani.
[1767] Referring to unbroken or unsplit wood as lacking vigorous fire
blazing qualities at ignition.
[1768] Appointed or proclaimed; not hereditary.
[1769] A name signifying spacious heaven.
[1770] One shelf or ledge indicating the chief rank or grade the child
is entitled to.
[1771] Of these, Hema’s is the only name on the standard genealogy
list, and dates back thirty-four generations from the subject of this
chant. Hema’s mother was the famous Hinahanaiakamalama, literally
Hina-foster-child-of-the-moon. There was another son, named Kahai,
which may be the one here referred to as Piilani.
[1772] This and some ten or more lines following, pictures a slovenly
adventurer of the class that moved from place to place, seeking to
engraft himself, a parasite, upon some well-to-do, good-natured chief.
[1773] Taro suckers are sprouts that develop on the outside of the
tuber as it matures.
[1774] See note on line 38.
[1775] Kahaino, a personification of evil impulses, the spirit of evil.
[1776] In this paradoxical ending the poet would attribute glory to
those who resist love entanglements; the fickle goddess of good and bad
qualities is here advised to be let alone. It is good and it is not.
[1777] Kolii, the reflection of the sun, the tremulous appearance on
looking over a plain when the sun is hot.
[1778] Koa, a word seldom used in the sense here, but like loa, the
very black cloud thundered, halulu.
[1779] Ku kaha, to stand sideways.
[1780] He lai, it was calm.
[1781] Ku opuu, Hilo in its hills and knolls was swelling in the rain.
[1782] Pali laau, wooded ravines.
[1783] Opeope, to be folded or bundled up.
[1784] Kauiki, the hill at entrance of Hana harbor, drawn up to touch
the heavens, refers to its local legend.
[1785] Ua hee, it fled to Hina, a woman of very ancient times, the most
popular heroine of Hawaiian story.
[1786] Moe kanikau, clearly rendered a mourning sleep, doubtless refers
to moaning.
[1787] Mokulaina, while the name of a land in Hana, refers to some
personage.
[1788] Hoai, to clear off after a shower.
[1789] Poowai, source of a brook or stream.
[1790] Kualihau, a land near the sea and below the mountains.
[1791] Li hau, to shiver with cold from snow.
[1792] Li mauele, to contract as the skin and flesh with the cold.
[1793] Kukue, to dodge, move one way and the other; kaa, to roll, as a
person recovering from a drunken fit.
[1794] Nipolo, to dream that one is falling in his sleep from a height
and breathes hard, in fright.
[1795] Manawa, some internal part not well understood, the seat of fear
and other passions.
[1796] Kau, a season, in this case summer, the season that drinks up
the moisture in the path.
[1797] Hinale, name of something unknown; kupuhia for kupuia, sprouted;
akolea, a species of fern.
[1798] Lea, name of the goddess of the canoe-makers, a dweller in the
forests.
[1799] Makau wale, afraid without cause.
[1800] Launa ole, unfriendly, unsocial, the stones lie scattered about.
[1801] Nunu weuweu; nunu to fold or wrap up for carrying, or as meat or
fish for baking; weuweu, leaves of any kind for wrapping up food.
[1802] I nunu, etc., a repetition to fill out the measure.
[1803] Hoohaehae, to provoke, to cause to bark as a dog.
[1804] Milohae, name of a district, or rather an unmeaning part of the
line to correspond with the syllable hae in hoohaehae.
[1805] Milo, name of a tree (Thespesia populnea); hooneinei, nei is to
squat on our hands, the branches of the milo bend over and squat down
at Kikoamoanauli.
[1806] Kupu e kupu la, etc., the e and la are euphonic, or if they have
a meaning it is that thus the noni leaf grows here and there, and
kupukupu grows everywhere.
[1807] Manoni, as it is sweet, fragrant, so also are the cliffs.
[1808] Poohiwi, highest parts of the Kalalau cliff.
[1809] Ona awa, intoxication from awa.
[1810] Lau lena, yellow or ripened leaf, as with ripe taro.
[1811] Puawa, a root, or usually a bunch of four roots, of awa.
[1812] To mama awa was to chew it and throw it back into a dish, in
preparation for making the intoxicating drink.
[1813] Kualena, yellow teeth, a term for old age.
[1814] Kakiwi awa, etc., the awa grows thriftily, bending over and
taking root for new shoots.
[1815] The kanea of awa is the bitter scum of its liquor.
[1816] Hiki e, etc., introduced as a sort of chorus.
[1817] Kaunana palamoa, when the sky overhead is clouded with dense,
thick, though not black clouds.
[1818] Puakau; when a cloud rises up out of the sea like man or beast,
it was worshiped as a god, and called “o Lono o Puakau,” the god of
Puakau.
[1819] Ahao, to rob, take the property of another.
[1820] Una mai, to pry up as with a lever; kolikoli, to whittle, shave
off, the action of an axe or adze.
[1821] Kilohana, a mountain of Kauai.
[1822] Ke ae, the thin fleecy clouds of the mountain; haale, the
tremulous motion of water about to overflow from a filled cup.
[1823] Poliahu and Waialeale, mountains of Kauai.
[1824] Kai, beautiful, admiration for the mountains named.
[1825] Kupilikii, the state of traveling on the mountains in a hard
rain, with road slippery and full of bushes.
[1826] Nahenahe, lahilahi; thin cloth of fine texture, hence good,
excellent.
[1827] Apoapo, to fear or be afraid; aholo, a place in a declivity
where some land, rocks, etc., have fallen down.
[1828] Naenae, lauae and mokihana, odoriferous shrubs.
[1829] Kakioe, a celebrated witch of ancient times.
[1830] Kuehu pali, a very steep and perpendicular cliff.
[1831] Papalas were sticks cut and laid to dry for use as sky rockets;
noe, light fleecy clouds; mokauahi, place or house of smoke for
seasoning timber.
[1832] Na kulana, the shops where the papalas were prepared and thrown
for the flying fire.
[1833] Lele oni, to fly upwards in a zigzag course, as a kite.
[1834] Malilina, like malihini, a stranger.
[1835] Ili kapu, etc., kapu is the skin by consecration, by an oath.
[1836] Ai noa, the release of kapu, through the pinching firebrand.
[1837] Nahua for nahuia, bitten (burnt) by the fire of the papala.
[1838] E ola koa; koa name of a tree, let him live (like) a koa tree,
i.e., a long time.
[1839] Halua signifies the work of the priest in the temple offering
sacrifices with prayer. These offices were perpetual.
[1840] Halialia, strong attachment to a person, the feeling that arises
from recalling the features or conduct of an absent friend.
[1841] Ohaoha, reflection, thought that takes place antecedent to
halialia.
[1842] Leo kinakina, earnest call, for water.
[1843] Kinana, ascending a precipice in a zigzag manner.
[1844] Kili, to go sprightly; auau, mama, light.
[1845] E lei maua, that we may put on the wreath, I and my god.
[1846] Kekoalaulii, and lau ahinahina, epithets of the god.
[1847] It was said that the surf spray at Waialua, Oahu, flies as high,
at times, as the western bluffs of Lanai.
[1848] Name of an ancient temple on the north-west point of Oahu, at
the end of the Waianae range.
[1849] Dies away as wind upon the surface of a sloping plain.
[1850] Darkened by the smoky sea (i.e., the spray, fog), is the top of
Kamae, a mountain inland.
[1851] Like the smoke of the farmers in clearing their uplands for
planting.
[1852] Spread over, hohola, etc., the cliff of Luakini.
[1853] The multitude love the place; their love is constant, as shown
in the next line.
[1854] Ua kanikoo, the sound of heavy rain drops on dry leaves, or dry
thatching of the pandanus leaf, is that of the rain accompanying the
koolau wind, which calms the troubled waters.
[1855] Ua apulepule, the coral banks of Heeia appear to be cut up, some
places are of great depth and others shallow.
[1856] Destitute of verdure, the cliff is seen clear on to Nuuanu.
[1857] Ke anuanu, a play upon the word Nuuanu; anuanu, cold; here, any
excess, me he, etc., anything profusely spread, thrown about, so is
love.
[1858] As the red dust fills the air of Ewa when the wind blows, so the
rumors pervade the district.
[1859] And so the sand and dust belts the forest trees, like puakai;
puakai, a red malo or pa-u.
[1860] Ilima, a bush or small tree, a species of Sida, in the tract of
Ulihale at Ewa (now no more), whose leaves were reddened by the dust.
[1861] The red dust of the whirlwind sticks to the leaves of the grass,
weuweu.
[1862] Broken is the ridge-bonnet, kaupaku, of the house by the
whirlwind.
[1863] Unfit, dark is the man, uli, black and blue as a bruise, often
made by the teeth of a husband on a wife for love’s sake, as they say.
[1864] Haalele, etc., forsakes his beloved object.
[1865] How can such a one engender love, he throws it away.
[1866] Driven or broken, moku, by the wind is the grass at Nuuanu Pali.
[1867] The driving, the hard driving wind.
[1868] Apoopoo, etc., from the deep or hollow place without a road till
I reach Keahole.
[1869] Constant, pukiki mau ia, strong wind in the incessant storm.
[1870] Akelekele, to work one’s way in a slippery place, especially if
the wind blows.
[1871] At the narrow place, haiki, cling to the narrow path; pili i ke
ala, of the precipice.
[1872] The poet deals here with the conditions of Nuuanu pali during
the rainy season. Ua kuahine, while a mountain rain is not applicable
to all rains on the mountains.
[1873] Brown is the cliff of Malailua by the rain; from there on to
Nahuina it extends. These are names of places in upper Nuuanu.
[1874] Iolo, iolo, to vibrate, whiffle about as an irregular wind, ku
ole, but it does not reach Kahua, the Honolulu plains southeast of
Punchbowl.
[1875] At Kahuawai the bundles, opeope, are to be covered up, nunu, and
the malo for rain travel put on; i.e., the company that travels in the
rain take off their best garments.
[1876] Palepale, to fell or work one’s way in thick grass or among a
multitude of people; here it means to tuck up a skirt when traveling in
the rain, hele ua, Koolau’s people go in the rain.
[1877] In journeying at such times a man ties up out of sight, puolo
huna, in ti leaves (Cordyline terminalis) his malo, for fear of getting
it wet and girds himself with the leaves till reaching Kona, where at
Kawalanakoa, now Kawananakoa, just above the cemetery in Nuuanu, they
would be thrown away and the proper garments assumed.
[1878] Gird, bind on or adjust, kakua, as a woman her skirt, pa-u.
[1879] Me he kanaka, etc., as man’s love so is thine now.
[1880] To look at, ke alo, to look here and there.
[1881] Kauala, name of a wind and rain in one of the valleys back of
Lahaina, hence the name of that ridge, Kanaha, which lies above.
[1882] Nu, to roar as the wind, hakikili, the rumbling of thunder after
the first report.
[1883] There in the uplands of Hakakea, name of a place north of
Lahainaluna over both brooks and extending to the top of the hill.
[1884] The rain moves upon, hooneenee, the grass; the rain of the wind
moves seaward.
[1885] The wind comes to do mischief, kalohe, damaging plants, etc.
[1886] Nothing remains, aohe koe; hoonaikola, to triumph over, to
rejoice in one’s destruction, aikola meaning nothing is left that is
not triumphed over by the wind.
[1887] E ai, etc., the wind eats the food without teeth, from Puako to
Moalii, the latter a place at the mouth of the stream northwest of
Lahaina.
[1888] The calm is the chief’s, he is lord of Lahaina.
[1889] Helelua is the reef to the northward of the entrance to the
Lahaina landing.
[1890] Malino, the glassy surface of the sea in a calm; Hauola, name of
small place near the Lahaina landing where the water is calm even in a
storm, meaning Hauola is a calm place even to Wailehua, the latter a
rock at the south of Lahaina by the last coconut trees.
[1891] Kekaa, a place at Kaanapali, is also calm now.
[1892] Makila, a place near Wailehua.
[1893] Kuhua, name of a place about the middle of Lahaina.
[1894] Uo, the outlet of the stream at the south of the old fort site
of that town.
[1895] Kihehe, also kihaehae, to split up a banana leaf while the piece
still hangs to the middle, for show or ornament.
[1896] Alalai, a defense, a stout partition hat for the head of a man.
[1897] Multitude of surf-riders, residents of a place; Kelawea, name of
the land on north side of the stream.
[1898] The many people, hoonuinui, was the glory, ka nani, of Lahaina.
[1899] He nui ka puu, a fault-finding sentence; it is a rough place, a
great deal of dust.
[1900] Mokuhinia, name of the lake by the old fish-market place.
[1901] Kuhinia, sweet to him are the words of falsehood, olelo palolo,
lies.
[1902] Eia la, the person who just praised Lahaina, exaggerates, so
that I am incensed.
[1903] At Hilo the rain beats angrily forth, keke, furious in the
heavens.
[1904] The anae fish-nets are rained on; everything about Hilo is
affected (puniia) by the rain.
[1905] A fine thick mist pervades Kilauea.
[1906] The rain of Hilo pelts the sand into the semblance of a basket,
and net of a calabash, makainai.
[1907] The sand of Puna is blackened by the goddess Pele; black
volcanic sand.
[1908] All except a small part of Puna is under the dominion of a god;
lava flows, tidal waves and volcanic convulsions have left their
impress.
[1909] The forests are of small stunted growth.
[1910] Ua haohao ke kino, etc., something else is the body, though the
leaf indicates the lehua.
[1911] Oiwi pohaku, stone bodies or trunks; in parts of Puna there are
tree molds, the trunks and roots of which have been encased in liquid
lava.
[1912] Ke a, the scoria, kahili, swept or thrown out by volcanic action
at Puulenalena, name of a place in Puna.
[1913] Uahi awa, the bitter pungent sulphur smoke from the crater, lua.
[1914] Ua moku (v), to break up into small bits, fragments; maka’u
Puna, it is a fearful place on account of the gods.
[1915] Ua ’kua ka papa, even the very stones we walk on are gods.
[1916] Ua kahuli, glittering, the action of the sun on a dry surface;
anapa, glistening or reflected light; anapanapa, repeatedly.
[1917] Hokiinaenae, the low whizzing-like sound of an asthmatic; kupa,
sits a resident on the rock of Malama.
[1918] Oh, how dreadful is the devastating work of the goddess Pele.
[1919] She eats the fruit of the forest, yet is not satisfied, ono ole,
by or with the pandanus of Kaimu, a village on the sea coast of Puna
where they abound.
[1920] The hala, pandanus, sets her teeth on edge; partaking likely
from the prickly margins of its long leaves.
[1921] Konohiki okoa, a distinct or strange lord of Puna is the
goddess, she moves on, hooneenee aku, to Kalapana where the lehua
flourishes.
[1922] The lehua is said to grow by means of Pele’s everlasting fire.
[1923] That land is badly scarred, alina loa; alina, a scar from a
wound.
[1924] The goddess has no love who destroys Puna; she eats
straightforward, ai pololei, to the sea-shore and restricts the sea
from Hoalii, one of her brothers.
[1925] Kilauea, the volcano, is the source, the fountain of this
devastation in all directions.
[1926] At times over Hilo, and again over Puna, the smoke prevails.
[1927] The volcano light on the mountain is seen from the beach at
Hilo.
[1928] The poet here resumes his narration of Hilo’s rainy conditions.
[1929] In time of great rain the clouds take the form of a long shed
like structure, halau.
[1930] Aiwaiwa, great, extensive are the rains of Hilo-Hanakahi, near
to the bay, even of Hanakahi on Hilo’s sea-beach.
[1931] Hilo-Paliku, the upper or precipitous part of Hilo.
[1932] The storm and the rain break up the leaves of the ama’u (or
ama’uma’u) tree-fern (a species of Sadleria) bending its body under the
weight of the shower.
[1933] Oho o ka amau, the pulu, or silky fiber of the amau tree-fern;
Kulaimano, a place of upper Hilo.
[1934] Paepaekea, a division in the district of Hilo.
[1935] The rains of Kumoho fill the stream and bear the firewood down
without being back-borne, aweawe ole, until it reaches the Waiolama
sands, where it is gathered into a store house.
[1936] In such a time a man will care for his fish and put them in his
canoe.
[1937] I maka’u, etc., for fear of the rain and the stammering cold
which is found above at Kaumana, a place above Hilo; Oleole, 1st, the
striking of rain drops upon taro leaves; 2nd, the stuttering and
stammering of a person shivering with the cold.
[1938] He goes quickly for food which grows among the breadfruit, kalu,
the ground shaded by trees.
[1939] But he is mistaken, hoohewahewa, is in doubt on looking up into
the trees, for the great rain drops which fall.
[1940] Kuululu, etc., to droop like a bird that is wet through, that
would seek the warmth of a fire.
[1941] Uhekeheke (v). to sit with the elbows on the knees and the hands
against the cheeks with wet and cold, they stay on and on.
[1942] Many, not a definite number, are the streams of Hilo-Paliku.
[1943] This has reference to the many gulches or ravines to be traveled
in that section of the district.
[1944] Ikiki, like ino, applies to anything bad; puu is an evil,
lehulehu, many or numerous; the red dirt is the puu or evil of Lahaina;
Laupahoehoe and Honolii have their puus, evils, their gulches.
[1945] The Wailuku stream is bridged not only for Wailuku folk, but for
Pueo and other sections; between Pueo and Piihonua, each side there is
a toll bridge.
[1946] Thatch the house of the fisherman that he may be comfortable;
thatch it again with the ieie vine, i.e., the crowning or saddle of the
ridge.
[1947] Baskets of the ieie vine (Freycinetia Arnotti) are used by the
nehu fisher-folk to collect their catch.
[1948] The poet closes with his harp still tuned on Hilo’s unfavorable
features.
[1949] King of Kauai, who ceded his island to Kamehameha.
[1950] This is figurative, for Kaumualii as coming from foreign lands,
possibly from ancient ancestry.
[1951] The convolvulus vine of the sea-beach.
[1952] Bark of the hau (Hibiscus tiliaceus) served as cordage for heavy
work.
[1953] The cord to tie the bundles of awa root could not have been of
large size, nor need be of durable quality, and was therefore loosely
drawn.
[1954] This apparently is some personage, not identified. The name
implies Arise, or Stand-kona-dwelling-in-evil.
[1955] The sea of Kona’s coast is proverbially calm, the alternating
light sea-breeze of the day which sets in about 9 a.m., gives place
after sunset to the light mountain airs of the night.
[1956] Limaloa, the god of Mana, formerly a man.
[1957] Kauahoa was reputed to be a man of giant size, the largest on
Kauai, one of Aikanaka’s warriors killed in conflict by Kawelo. See
Memoirs Vol. V, pp. 56–58.
[1958] Name of a famous war club of Kauai tradition, requiring 120 men
to carry it.
[1959] A celebrated warrior of Kauai tradition. See Memoirs Vol. V, p.
2.
[1960] A stretch of Kauai lands.
[1961] Name of Kawelo’s elder brother.
[1962] The treatment of bark, as also of hala leaves, by heat, was to
render it soft and pliable.
[1963] Because of the salt air and sea spray the shore-grown hau is
said to have tougher qualities than that of upland growth.
[1964] Kawelo’s birthplace was Hanamaulu, Kauai.
[1965] A personification of bright and forked lightning accompanied
with sound.
[1966] A mountain of Kauai.
[1967] Moe was likely the herald whose promulgations for the gathering
of bird-feathers tax heated the mountain paths in his travels, i.e., he
was loud and insistent in his calls. There were set seasons for this
regal requirement.
[1968] The uncooked food of mountain travelers or laborers was bananas
and sugar-cane.
[1969] Wahiawa, an extensive land on Kauai adjoining Koloa, to the
west.
[1970] Hanapepe, a well-watered valley of Kauai, hence an extensive
taro section of old time.
[1971] Kolea (Golden plover), messenger of the Koolau district, and
Ulili (Wandering tattler), watcher for the Puna district, were the same
two messengers of Kapeepeekauila of the Kana-Niheu tradition. See
Memoirs Vol. IV, p. 444.
[1972] Moho, the now rare Oo of the Hawaiian Islands, much prized for
its tufts of rich yellow feathers for royal cloaks, helmets, wreaths,
etc.
[1973] Kuna, an eel which lives in fresh water.
[1974] Kupahipahoa, implying efficiency, may be taken as a
complimentary epithet to the subject of this eulogy.
[1975] This celebrity was credited with seven foreheads which he used
as weapons, for attack or defense, till overcome by Kaulu and slain, at
Olomana, Koolau. See Memoirs Vol. IV, pp. 530–532.
[1976] Name shortened from Lonokaeho.
[1977] Anointed with the milk of coconut, by way of consecration.
[1978] Recognition by the black pig, as shown in Memoirs Vol. IV, on
page 188, in the recognition of Umi, by the chief-searching pig of the
priest Kaoleioku.
Lines 6 to 11 inclusive, are almost identical with lines of chant
in honor of Piikea, Vol. IV of Memoirs, page 238, while those
following, up to line 20, have their duplicate on page 240.
[1979] Sacrificial offerings, the unblemished black pig and sacred root
of awa of Lono.
[1980] Ko (keiki, child implied) ma ke kua, yours at (or on) the back,
refers to the method of carrying a foster or adopted child in contra
distinction of one’s own child, which would be ma ke alo, in front,
usually referred to as hiialo.
[1981] Kaikilani, wife of Lono and paramour of Kanaloakuaana.
[1982] An epithet of Kanaloakuaana. When this celebrity was vanquished
by Kamalalawalu at the battle of Kaunooa his eyes were gouged out, the
sockets pierced by darts, after which he was killed. See Memoirs Vol.
IV, p. 342.
[1983] Tatued marks on the forehead, or temples, indicated grief for a
beloved ahi. Memoirs Vol. IV, p. 132.
[1984] Kikakapu and kapuhili are names of two kinds of fish held to be
sacred, more especially the former, hence its substitution.
[1985] Kana, a very tall man, a fighter, a man of self elongating
power.
[1986] Moi, a famous priest of Molokai, living at Koolau.
[1987] Kapeepee—given also as Kapepee—a warrior chief to whom Moi was
chief priest.
[1988] Hoakalanileo, father of Kana and Niheu.
[1989] Slept in spirit, i.e., dreamed a dream.
[1990] Niheu, a brother of Kana; his war club was fathoms long, flat at
the point.
[1991] Kuehu, to rustle or shake his mantle; not turning it.
[1992] I ka lani; Kana was so high that he was supposed to be in
heaven.
[1993] Oia, like kena; command or direct.
[1994] Huli aku la; turned his robe the other side out (in a dream all
this time).
[1995] Weliweli, to be possessed with fear: Moi dreaded the man of his
vision.
[1996] Hilia mai; to throw or push down as a post standing upright, so
Niheu pushed off Moi on the plain called Koolau, and left the mountain.
[1997] Alaila ala; then, or at which, he awoke, his dream was done.
[1998] Addresses the chief in a chant (paha).
[1999] Walana, like wanana; prophecy or prophetic warning.
[2000] Olelo huna, words of hidden meaning, sometimes called olelo
nana, allegorical; what chief would be deaf thereto.
[2001] Koeleele, to be, or be thrown confused; put in disorder.
[2002] Haka ipu, the frame where calabashes were suspended as offerings
to the gods.
[2003] Elaa, to assent to what one has denied or despised before; kuu
pokii, an endearing term, i.e., to Kapeepee.
[2004] Na pahu, the drums of the temple, sacred.
[2005] Naunu, the heiau (temple) was called unu, here it applies to
anything outside of the heiau.
[2006] Kaina, like kaikai, to lift up.
[2007] Ka moi, the chief idol in the row of images before the altar.
[2008] Palila, a famous fleet-footed banana eater.
[2009] I na maka hee; the commander of Kapeepee fled because he was
looked at with such eyes.
[2010] Ua hakau, like hakaka, to fight; the fowls fought in the night
made light by Kana’s eyes.
[2011] Kaialana, a large moving body, they conquered (lanakila) because
they were pa (assisted) on one side.
[2012] Waiakua, the fact of being so great a multitude, they heated the
earth.
[2013] Ka ulu niu, etc., the coconut grove moved seaward on account of
the eyes of Kana, and the taro beds fled inland.
[2014] Kupeke, thrown together in confusion.
[2015] Nihoa was a land on Molokai to which the soldiers returned.
[2016] Kapeepee called them to lift Haupu and it became the highest
point on Molokai.
[2017] Mai hookoa, etc., cease fighting above.
[2018] Kini o luna, the multitude above were killed.
[2019] Hilia, hili to twist; hilia to strike, to knock down all
(oneanea).
[2020] Kulia, to rise up, as one lying down they all rose up; moe lia,
to lie down, the lia is poetic, euphonic; they were all knocked down;
all rose up and all lay down.
[2021] Ka pau o ka oneaonea, a poetic phrase; they were all killed,
none left.
[2022] Ina i kau, etc., this line is unintelligible.
[2023] Ka umauma, the bosom (i.e., of Kana) was at or on Kalawao.
[2024] Kana kicked with his foot the sand land of Kane (one lauena a
Kane). The ancients thought that in the foreign country of Kane the
very sand on the beach was food.
[2025] Pau aku la, the end of the dream.
[2026] Au, time of one’s life, synonymous with kingdom. In the reigning
time of Nua the kingdom became his.
[2027] Ka manawa, the seat of fear; hopo, to decline fighting through
fear; the heart once only felt cowardly.
[2028] Some versions of this story name Namakaokahai as the one who
drove Pele hither to Hawaii, an account of which will be found in the
legend of Aukelenuiaiku. (See Memoirs Vol. IV, p. 102.)
[2029] The expression elieli at the close of certain prayers has
occasioned much thought and inquiry by students. Taking it as intensive
of the root word eli, to dig, we get the impression of frequent,
earnest, or vigorous effort, mental or physical. It takes a range of
definitions according to the character of the petition, which all agree
includes the amama or amen. One veteran said it was used only in
sincere prayers to which amama only belonged. Another held that it
expressed fervency in the petitioner. That it evinces a feeling of awe,
as used here, is recognized in the accompanying kau mai, o’rshadow, or
possess me. It also means entirely, profoundly.
[2030] Hanakahi, a name applied to Hilo, as also Waiolama, its sand
beach, make this the location of Pele’s arrival, whereas tradition and
geography point to Kauai as the place of her first landing.
[2031] Pele’s activities at Kilauea began as a cresting surf from
Kahiki (abroad), which turned in front of Papalauahi.
[2032] Literally, leaf strata [of] fire; a flow of molten lava.
[2033] Puaakanu women stringing lehua blossoms, a simile freely applied
to the Puna district.
[2034] Kuu moku lehua, my lehua forested land, above Olaa.
[2035] Kukuena wahine, the fiery sweep of women, to which Pele’s
activities are likened.
[2036] Lauwili, literally, leaf-twisting; the companions, na hoalii,
entered the entangling thicket, the nahale.
[2037] Of Puna.
[2038] The scene changes to the sea-coast, represented as controlled
and directed by Pele even to the shore of Maui, sea of the chiefess.
[2039] Wahine alii, the lehua-stringing party.
[2040] Party of Pele; kai, for huakai, a large traveling company.
[2041] Luahine, Pele is often referred to as an old woman.
[2042] Papaenaena, a place in the vicinity of Kilauea; wai, anything in
a liquid state; hau, soft porous stone.
[2043] This refers to Niheu’s cutting Kana’s legs, swollen with
fatness, while he himself suffered hunger.
[2044] A proverbial saying, from the tradition that Molokai is the
offspring of Hina.
[2045] Molokai hill, Hapuu, represented as a small god.
[2046] Pele came forth a great god, with Haumea (her mother) and Hiiaka
a sister, as also two others.
[2047] Ka oaka o ka lani, literally, the flash-light of heaven.
[2048] Nanai for Lanai. Kaulahea an early king of that island; also a
noted prophet.
[2049] Polihua, noted for sea-turtle, a favorite of Pele.
[2050] Kauai becomes Pele’s scene of action. Li’u doubtless refers to
the mirage of Mana.
[2051] The fragrance of the mokihana (Pelea anisata), for which Kauai
is famous, arose.
[2052] Ulu, influence or protection; there was no guardian or keeper to
render such aid.
[2053] Pele stamped in her wrath, producing the long waves, while her
eye-balls flashed heavenly light.
[2054] Pele’s canoe here lands from the east on Molokini, a small islet
between Maui and Kahoolawe.
[2055] At Kumalae Pele released the idols. Tradition has it that image
worship in the islands originated with her advent, though Pele was
never represented by one.
[2056] Koi, not recognized by this name, whose progeny should be so
honored.
[2057] Kanaenae, sacrificial offering. Pele and her people sacrificed
there (at Kumalae).
[2058] Leleiwi point, near Hilo.
[2059] Mokaulele, a land in Hilo, whose lehua blossoms attracted Pele’s
wreathing proclivities.
[2060] Kunana hale for kulana hale, kau understood, a village.
[2061] Papalauahi (see note 5), the halau or shed structure of Kilauea,
likely the lava strata of the pit.
[2062] Kahiliopua, a cloud formation termed a deity.
[2063] Olohe, a robber skilled in the lua, bone-breaking wrestling.
[2064] Mauna mai ana, practising.
[2065] Lele hihee, leaping sideways.
[2066] Aua’ahea, likely the name of a special pig prepared for
sacrifice; possibly a clerical error for pua’ahea, the term for the
last hog on the eighth day of the dedication of a temple; the pua’ahea
was to be eaten up entirely. (Andrews Dict.)
[2067] The elements are represented as indicating the deities interest
in the offering.
[2068] Hokahoka, demeaned, chagrined from disappointment.
[2069] Ne’ene’e, edging about, to draw near slowly, to crawl on hands
and knees.
[2070] A oi for aole; no, having not.
[2071] These three named deities, companions, hoalii of Pele.
[2072] Tree eaters, through overflowing the forests with lava.
[2073] Papawalu, connected with pule mana. Wonderful, effective prayer,
is thus shown of eight-fold power. Like makawalu (eight-eyed),
signifying all-seeing, wise, efficient. Eight seems to be the Hawaiian
perfect number.
[2074] Cliff of Mauli, for Mauli-ola, the site of the present volcano
house, said to be the mystical abode of a supernatural deity of same
name of that region.
[2075] The meaning of this line is not that men are owl hunters, but
that like owls, wide-eyed, they search out the water-holes, collection
places of the tears (dew) of the locality.
[2076] Hahau, to strike at the god, whereupon Pele reveals her
destroying power, as in lines following.
[2077] Auwe, exclamation of alarm at the flow of smooth lava.
[2078] Hele e ka waa, a proverbial expression indicating its canoe-like
speed.
[2079] Kaa ka mauna, the mountain rocks or rolls away, yet Pele’s
favorite sister Hiiaka is safe.
[2080] Heaven and earth are held to manifest interest in events
affecting royalty.
[2081] Pele is bid to eat her land, its ohias and pandanus groves to
the shore of Leleiwi.
[2082] Me puu o Pele, from hill, cone, or mountain source, Pele’s lava
streams flow freely over and bury the land.
[2083] Ikuwa, while the October month, is taken as typical of a season
of disturbance, bewailed here as a period of disaster.
[2084] Eka mua, first intimations, in this case, of a storm brewing.
[2085] Honua lewa, swinging or floating earth, shows the Hawaiians’
belief in a revolving world.
[2086] Aha, a company or assembly; also a prayer service of some kapu.
[2087] The poet switches off to house building, warming and dedication.
[2088] Makaikai mai, comes leisurely sight-seeing, spying the land.
[2089] Kini, the number 40,000, commonly used for a great multitude.
[2090] Kiko, dotted, spotted, speckled, applied here to the planting of
a taro patch.
[2091] Alia is a cross sign of kapu, it may be of sticks, leaves, or
flags. It takes its name and use from two sticks carried crosswise
before the god of the year at the makahiki festivities.
[2092] Terms of taro planting in small, scattered, though uniform,
hills.
[2093] Ha ki ana, the wrapping in ki leaves. Food so bundled (opeope)
was then stacked in rows.
[2094] Kulipee, a personification, to run and hide; a resident of the
pit.
[2095] Naele o Hawaii, a locality or condition, not clearly understood.
[2096] Hina, the Helen of Hawaiian folk-lore, as a goddess and as a
human, she figures more frequently in popular tradition than any other
heroine of the race. She is here pleaded with to return from her
fickle, wandering course.
[2097] Among the definitions of ukiuki, that of provoking, teasing
offense, rather than anger, seems applicable here.
[2098] We’awe’a, given here as procurer, probably had a different
meaning in earlier days, though this may be warranted. It has a sense
of running around on impure business.
[2099] Unrestrained, unawed, whereon the husband’s shoulders rest.
[2100] Nonomea, a mythical land supposed to be ever bathed in the red
glow of twilight.
[2101] Hinakua or Hina makua (parent), referred to later as elder Hina.
[2102] Heralded or proclaimed as she (Hina) ran: kani holo, the method
of issuing royal edicts in olden times.
[2103] Manini, surgeon-fish (Teuthis sandwichensis).
[2104] Make offerings to the aumakua, ancestral god, for personal aid.
[2105] Koa panoa is the bared coral bank or reef at low tide.
[2106] Aalaihi (Thalassoma duperrey).
[2107] Palani, Sturgeon-fish (Hepatus dussumieri).
[2108] This line has reference to the handling of the net in fishing.
Kai’na, here is to lift or ease over the net (ka’ika’i ana mai), rather
than pull. As one party handles the net from the shore, another party
in the water prepares to drive the fish into it.
[2109] Unuhia mai, round up, gather, or drive into the net.
[2110] Kala, (Monoceros unicornis), a fish sacred to Hina.
[2111] Makamaka is a friendly companion, and in a certain sense means
strong affection, as also good, fresh.
[2112] Malailena, revengeful, bitter, sarcastic.
[2113] Man-eater in the sense of exacting penalties for the infraction
of her kapus.
[2114] The poet here calls upon Hina to give birth to fish, hanaua mai
like hanau mai.
[2115] Lift or place it above, ka’ika’ina iluna.
[2116] The numbering of these several Hinas may indicate successive
generations.
[2117] The introduction here of the mud-hen, alae, identifies the
subject of this mele, Hina, as the mother of the demi-god Maui, who by
a cunning trick obtained from this bird the sacred fire stolen from the
gods, as witness the red frontal knob caused by Maui’s burning away of
its feathers by the sacred fire, hence its name alae ula (Gallinula
galeata sandwicensis).
[2118] Send, kiina for kii ana; pull it up and bring it here, lawea for
lawe ia.
[2119] The real meaning here of i’a inu, fish-drink, is a relish with
awa drinking, to overcome its bitter taste; generally fish was
preferred, in some cases chicken was the palliative agreed upon. In
this case if fish suited Lono it would be agreeable to Hina.
[2120] Weke, Goat-fish (Upinius, sp.).
[2121] Kapo, a sister of Kalaipahoa, was the fabled goddess who entered
certain trees and rendered them poisonous. Her sister Pua, or Kupua,
was also credited with like functions.
[2122] Note. Corresponding in every prayer to the Christian Amen, so be
it. Literally “It is offered, the tabu is off”, or, “the ceremony is
over”
[2123] This chant is another of those Lahainaluna students’
compositions, which reveals the biblical training by the mission
teachers in its reproduced New Testament narrative. The original paper
is without date, or signature, but from accompanying compositions,
dated 1837, it very likely belongs to that period. In character it
resembles Kekupuohi’s Creation chant of a few years earlier, and may
have been influenced thereby, the original of which, and its
translation, by Rev. L. Andrews, will be found in the Hawaiian
Spectator of 1839, Vol. II, pp. 78–80, and termed by him a remarkable
production.
[2124] Mahua of the original, like mahuahua, to grow or increase.
[2125] Waiopua is the name of a wind at Wailua, Kauai; literally
cloud-water.
[2126] When the wind drives the sea into the mouth of a fresh water
stream, the salt water is at the bottom and the fresh water is at the
top until it becomes sale, awahia; the wind also affects the leaves of
taro plants and the hau, hibiscus.
[2127] Faded, dead are the leaves of the taro, the food at Makaukiu, a
place of Wailua.
[2128] As spies, kiu, the kukui blossoms indicate the coming wind, they
are swift messengers of the koolau or northerly wind.
[2129] Kuehu, to brush away, kindred to puehu, sweep them away to the
mountain side of Kapehu.
[2130] The people cry for safety from the wind, kualo, and warn
canoeists to seek places of shelter.
[2131] Floating down, holo newa, to glide slowly.
[2132] Mokihi, like mo kila, a lizard that lives under water, said to
be large, hence the proper name Luakiha where they live.
[2133] Maalo, to pass on, pulelo, fluttering, or flying in the wind.
[2134] Maluaka, a place at Wailua.
[2135] Fierce, pitiless wind, kaili ino, that sweeps off his companion
and strips the forest leaves of Maluakele, a high place.
[2136] Lala lawe, swept off from, separated his body and companion, hoa
kanaka, whereby he is lost.
[2137] Weeping and reflections remained behind.
[2138] Ke apo, etc., they grasp the sand in vain in their despair.
[2139] Weeping only was at Moomooiki, name of a place.
[2140] It is for supposition to give the history, hoomoolelo, i.e., of
the persons separate from each other.
[2141] No one is able to blame them, aole ae, etc., none opens his
mouth in condemnation.
[2142] E hewa pono ai, a fault for which I shall be justified by thee,
O love.
[2143] I am the one that is greatly influenced by love, luaiele, the
action of a mother when meeting her infant whom she has not seen for a
long time.
[2144] Kuewa, etc., homeless, friendless, going crooked in the path
from weeping.
[2145] Or, there is no time wherein reward has been made, hence his
guilt.
[2146] A teacher of the Seminary, recently deceased. By the students of
the Lahainaluna Seminary, Feb. 13, 1854.
[2147] Kekahi kumu o ke Kulanui i make aku nei. Na na haumana o ke
Kulanui, Lahainaluna, Feb. 13, 1854.
[2148] From certain of her students when they heard that they were to
leave the Seminary of Lahainaluna because the building was decaying,
therefore this song of mourning was sung for her.
[2149] No kekahi mau haumana kula o na kuaaina no ka lohe ana mai e
waiho ia ana ke Kulanui o Lahainaluna i keia manawa e hiki mai ana, no
ka hiolo ana o ka hale; nolaila kanikau ihola makou i ke aloha nona.
[2150] Elule, young potato leaves.
[2151] Makaha, a wicket gate or door at the mouth of fish-ponds where
the water can enter but where the fish cannot escape.
[2152] Paulihiwa, pauli, poetic for pouli; hiwa, exceedingly black as a
threatening cloud.
[2153] Haao, name of a kind of rain at Koolau accompanied by black
darkness.
[2154] Loko papohaku, Nuuanu is likened to a lake fenced with a stone
wall.
[2155] Kioao, name of the rain at Nuuanu; poetically speaking, Nuuanu
in the great rain is swimming with water.
[2156] Anae, a kind of fish at the Leleanae place in upper Nuuanu.
[2157] Waipuhia, name of the waterfall on the right as seen in going up
Nuuanu, lit., the water blown (by the wind).
[2158] Aholehole, name of a flat round fish at Lanihuli, a place near
the cascade.
[2159] Waahila, name of the rain on the tops of the mountains.
[2160] A-i-e-a, chorus.
[2161] Hilahila, shame covers fishermen without masters.
[2162] Ua ohi ’a, etc., the fish worms are all gathered; inaluahine;
inalua, name of the basket fishermen have wherein to throw various
things.
[2163] He kau, the portion of a mele or poetical part of a kaao to be
sung, interlarding its recitation.
[2164] Hiiaka, the youngest sister of Pele, renowned for her
supernatural powers, particularly for strength.
[2165] Apopoi, to turn over as the ridge of the surf when breaking;
haki, its breaking; kaikoo, high surf or sea.
[2166] Ka lua, the pit Kilauea.
[2167] Haki kakala, it breaks in rough drops.
[2168] Paia, a confused noise; kuli, deafening, stunning noise; uwo, to
bellow, roar.
[2169] Kaniahiku, name of a place at the volcano.
[2170] Kaumu, the oven, an epithet of Kilauea.
[2171] Kupukupu, the action of the bubbling, boiling lava.
[2172] Pohakau, poetical for pohaku.
[2173] Uwalu, waluwalu; to grab, seize hold of anything available as in
climbing a precipice, so the fire seizes any combustible material.
[2174] Kaunu, playing, sporting, of a man and woman; here the play of
the wind with the fire.
[2175] Puulena, name of the wind that blows from Kilauea towards Hilo.
[2176] Huki ka moku, i.e., Pele draws up the land as in a mountain, to
papala, flatten down.
[2177] Kaikoo ka mauna, throws the mountains into surf.
[2178] Ha for haki, breaks up.
[2179] Popoi, overflow; Kilauea breaks up and overflows.
[2180] Name of a place near the volcano.
[2181] O, to stab, pierce; na kino, bodies.
[2182] Hakikili, the rain of hail; hail stones are termed hua hekili.
[2183] Ikuwa, name of a month; poha, poetical for pohaku, elision of
the ku because the next vowels begin with ko; koeleele, loud noise or
sound.
[2184] Opua, clouds that appear low, haahaa, and stand up as pillars.
[2185] Pua ehu, to blossom a sandy color; trees scathed with fire.
[2186] Pa-u, girt about with the liquid fire of the pit.
[2187] A song of Kaiko, a petty chief, caused by grief.
[2188] Auamo, to bear, carry.
[2189] Haka laau, etc., a ladder; here a rude aqueduct of sticks of
timber put up so as to carry water.
[2190] Wiliwili, the kind of timber used for the water trough of
Poloiea, a place in Waialua.
[2191] Place-names in Waialua; from Kawaihapai (lit. the fruitful
water) to Kaena, the northwestern point of Oahu.
[2192] He ena, a perturbation of mind from having injured one, hence, a
dislike or fear of the person. He ena ’loha ko’u, i.e., Haaheo, his
wife, love estranged or set upon by another; e noho mai la, that is
here exhibited or that exists within you.
[2193] Ua ’hi loko, i.e., Haaheo on fire internally; fire rages within.
[2194] Ua lapalapa, it flames with desire to sleep (cohabit).
[2195] Uina, to wring off, twist, break; the bones are wrung off
through desire.
[2196] Puukauila, puu, a bunch; to resemble one to the kauila (one of
Hawaii’s most valued trees) was to speak in praise of him.
[2197] Haaheo, the wife of Kaiko.
[2198] He heo no e, chorus from the last syllable of Haaheo.