by foster parents.
[359] A village in the district of Kaupo, adjoining Kahikinui; not the
windward district of same name.
[360] A not uncommon Hawaiian practice.
[361] Hopapa, usually hoopapa, in its use here is more in the way of
contention than arguing.
[362] These chants are all in hidden figurative language.
[363] Koolau’s reporting of the transgression of the king’s adopted son
was not so much one of guardian duty as revenge; jealous vengeance.
[364] Fearing he will fare ill at the hands of Pamano should he obtain
power, leads Waipu to fear a death penalty.
[365] Pamano is angry at his spirit sisters for their unfavoring chant.
[366] Premonition of death dealing.
[367] It is not clear who is referred to as Pokii, younger brother.
[368] A fragrant flowering shrub.
[369] The power of the spirit sisters to overcome the cutting power of
the axe does not seem to have been merciful in result.
[370] An act of reconciliation.
[371] Restoration to life is a favorite theme in many legends.
[372] The ape leaf test for a human or spirit form is also used
elsewhere, probably for its susceptibility to indicate injury.
[373] Not original. The occasion, method, and discovery, has its
counterpart in the story of Hiiaka and Lohiau.
[374] The Kumulipo creation myth states that a god, half hog, was born
in the fifth era. This may have been the foundation for the story of
this fabulous creature, Kamapuaa, whose exploits led him to nearly all
parts of the group, thereby becoming interwoven in many legends and
local traditions of the islands. Fornander traces the tradition of this
celebrity to the migratory period of the race, at about the eleventh
century. Among those who arrived from “Kahiki” were the brothers
Kahikiula and Olopana, who settled at Koolau, Oahu, where Olopana took
Hina, the daughter of Aumu, to wife. Kamapuaa was the son of Hina by
Kahikiula, and shows windward Oahu to have been his birthplace. At the
end of a long life of marvelous exploits he is said to have departed
for Kahiki.
[375] Kaliuwaa (the canoe leak) falls, at the head of a ravine of
precipitous cliffs near Punaluu, Koolauloa, Oahu, is indelibly
interwoven in tradition with this demigod.
[376] This is not the Olopana connected with the history of Moikeha.
Nor is it clear that Kamapuaa’s uncle came from the Society Islands
with which Moikeha and his relative are clearly identified.
[377] Kawau-hele-moa, chicken house dampness.
[378] The usual method of carrying burdens, especially in long
distances, was to sling it on a pole to be borne between two or more
stalwarts, the ends of the pole on the shoulders of each, forward and
rear. Kamapuaa in his hog form, according to practice, would have had
his feet tied together and the pole passed between his legs and carried
suspended.
[379] Evidently a name song before his birth addressed to Hina, the
mother.
[380] This eight-eyed monster is further credited with eight feet. The
epithet makawalu (eight-eyed) is frequently applied in Hawaiian
mythology to gods and chiefs, but is used also to indicate numerous, as
on occasions of a person attacked by spearsmen letting their weapons
fly thick and fast. Makawalu in the sense used here is all-seeing,
wise.
[381] Father of Kamapuaa. By its connection here it may be inferred
that Kahikilei was the father of Kahikiula.
[382] Connecting him with the major god Lono, as (Lonoiki) small, and
(Lononui) great Lono.
[383] Kuu maka, my eye, is used here in the sense of onohi, apple of
the eye.
[384] This is advisory to look to Kamaunuaniho for aid until he is
placed on the altar; prophetic of his treatment.
[385] “And I only am left alone to tell the tale” is familiar in
Hawaiian story as it was in the tribulations of Job. Makalii was the
sole survivor in all his engagements.
[386] Hiwahiwa, a term of endearment; one greatly beloved.
[387] Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the
eye of the god himself; to penetrate.
[388] Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a
term given to an unblemished black pig for sacrifice.
[389] Ki (Cordyline terminalis), a plant of varied use in all
households.
[390] These three lines might be rendered as “The Ki of Kikea, the
young sprout of the white stem.” Either rendering is figurative.
[391] Kukui, candle-nut tree (Aleurites moluccana).
[392] The expressions here are difficult to understand and must have a
different meaning from what they purport.
[393] Maka oioi is likely intended for ooi, a sharp, piercing eye.
[394] Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on
her return from Kauai with Lohiau. Kamapuaa resembles her attitude on
that occasion.
[395] The god of Haia and being Haia himself is difficult of
interpretation.
[396] Olopana began to feel out of his depth without an advisory priest
to interpret to him the will of the gods. His lack of success since
imprisoning Lonoaohi, the one who had held that position, caused him to
halt on locating his wily opponent, for authoritative counsel on the
coming conflict.
[397] It is difficult to arrive at a clear meaning of the word lau to
these several offerings to propitiate the demigod Kamapuaa. The
adjective lau following the noun gives it a qualifying character
readily understood in some things but not in all, as for instance:
referring to the pig the term kumu lau, a sow, would apply, and the
fish, ia, might be the lauhau. Had the adjective preceded the noun the
word would then indicate quantity, 400, which would be natural in
connection with idolatrous offerings, though even in such a case it is
untenable that Olopana should augment his opponent’s forces with men to
this extent, if at all.
[398] The names of these two sons of the priest signify, the striped
hog Kapuaaolomea, and the sacred black pig, Kapuaahiwa.
[399] Pahoa is at the head of the Waianae valley wherein is situated
the sugar mill of the Waianae Co., the shore section of which is Pokai,
pronounced Po-ka-i.
[400] Anuu. This was the second or middle floor of the kapa covered
structure of three platforms of a heiau, whereon the priest usually
stood while conducting temple services. The higher space, termed mamao,
was reserved for the king and high priest only.
[401] This may or may not refer to Tahiti.
[402] Smoke was the almost universal telltale, by its direction, of the
result of conflicts in Hawaiian tradition.
[403] In this chant Kamapuaa arouses his opponent to prepare for the
conflict, confident of his own ultimate victory.
[404] Strike at the head, the ruler, whose overthrow will cause many
tears to flow through the loss of land.
[405] Kowea and Koea, referred to later, is probably the same chief.
[406] Opuaanuenue, literally “a rainbow cloud,” probably refers to
Lonokaeho the chief, his opponent.
[407] The pukui or assembly of lesser deities make offerings to the
supreme god.
[408] These are gods affecting one’s physical and mental powers in the
sense of Keaumiki and Keauka being referred to at times as gods of the
tides, ebb and flow. Ohumuhumu, conspiracy; Hawanawana, whispering;
Kanikawi, sharp sound; Kanikawa, loud sound.
[409] Hoeu, to excite or encourage. Hoomalana, to throw away.
[410] Poo i lolea, a head that is scalped, is something unusual in
Hawaiian story, an unknown custom.
[411] Lonoikiaweawealoha is shown later to be Kamapuaa’s love-making
god, hence the controlling spirit over his physical powers enumerated.
[412] Palala, indicating gifts, a feast, tax, etc.
[413] Kumahumahukole, an epithet of sarcasm applied to his opponent;
creaking and crackling, referring to his boastings.
[414] Kamapuaa here meets a foe with eight foreheads.
[415] Even weeds with name showing Kamapuaa relationship are called to
his aid, as having supernatural power.
[416] A case of dog-man against hog-man power. While Kamapuaa is the
lone representative of the swine tribe in the list of Hawaiian demigods
there are several legends which seek to immortalize the dog with
supernatural powers.
[417] Mostly grass, shrubs and weeds with which to clog the dog’s
mouth.
[418] Pele, goddess of the volcano, and her Hiiaka sisters, of which
there were eight, and five brothers, who presided over the destiny of
Kilauea.
[419] While digging would be a correct rendition for kohi, it does not
apply to a fruit that is gathered from the branches of the tree, not
dug from the ground.
[420] Noni (Morinda citrifolia), an insipid fruit that was used only in
times of great scarcity of food; cultivated as a dye-plant, and
possessing also certain medicinal properties.
[421] Makalii, in this case the winter season, causing rank growth of
all plants.
[422] Hopoe was said to be a woman that was turned into stone by Pele
in a fit of jealous anger.
[423] This mele of Kamapuaa’s seeks to imply that Pele knew him only in
spirit.
[424] This likely has reference to some bird traits or habits, there
being no known birds of this name whose home at high elevations, like
the koae, or bos’n bird, is in a region of cold temperature.
[425] Referring to the Kaliuwaa episode where his forces climbed up his
body and escaped.
[426] Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the
main road.
[427] Sore or inflamed eyes to which Pele is likened from her fires.
The chant throughout is a series of irritating slurs.
[428] This is the first instance where the Hiiaka family name of Pele’s
eight sisters is given to any of the brothers, and is a grave error.
[429] A case of love soothing the way.
[430] Lonomakua as Pele’s agent.
[431] Pele.
[432] Pohakea, a section of Kilauea.
[433] Thunder is frequently referred to as rolling stones in the
heavens.
[434] This, then, would be the accompanying lightning.
[435] Referring to the Hilo rains.
[436] Volcanic eruption.
[437] Abbreviation of Kamapuaa, a not infrequent habit of the race with
their names, not restricted to their stories.
[438] Hia was the term used for rubbing the two sticks aulima and
aunaki together, producing a powder which became ignited by friction.
[439] Summary treatment for a discourteous act.
[440] The same Makalii that had escaped alone on several occasions to
tell Olopana of his defeat.
[441] Aalii (Dodonaea viscosa), a medium-sized, common forest tree of
hard-grained, dark wood.
[442] This is a play on the latter part of Kualele, a practice common
to chants and meles; a poetic license.
[443] First use of this name in full, probably through his higher rank
and claiming possession of Kauai. As an epithet it embodies nothing
complimentary.
[444] Aimoku is rendered creator of the isles rather than devourer, as
connected with volcanic origin.
[445] Nananuu, the place of offering in the temple, as was experienced
at the heiau of Kawaewae, where the tables were turned on Olopana.
[446] Mahiki in the sense used here is thought to mean a leap, to
indicate the proximity of the two islands, rather than Kauai being
pried from Oahu.
[447] Kamapuaa here warns Makalii that he is an easy mark.
[448] Names indicative of various cloud formations, the latter “a large
cloud standing close to the heavens.”
[449] The early part of this story locates this person with Olopana in
Koolau, Oahu.
[450] Kahikiula, father of Kamapuaa, a reason for shielding him from
certain death at the hand of his antagonist, as also to test him for
recognition.
[451] This denial was probably based on the supposed death of Kamapuaa
in the encounter with Pele.
[452] This is the first mention of the demigod having a brother.
Kahikihonuakele, lit., muddy foundation foreign land.
[453] Reviving his brother by the lomilomi process, a rubbing, pressing
method to relieve pain and bruises.
[454] Further insight in Kamapuaa’s family history. The failure of
father and brother and subsequently the mother to recognize him shows
he had assumed a form which they were unfamiliar with.
[455] “Their own mother,” a customary complimentary term, rendered more
applicable in this case owing to the bond of relationship existing
between the men.
[456] This throws light perhaps on a tendency in ancient times of
falsely claiming or asserting kinship for the sake of personal gain.
[457] These two had been assigned to the uplands with Makalii, but are
prepared to “eat humble pie” and own Kamapuaa.
[458] A complimentary, figurative name to sooth Kamapuaa’s anger; a
play on Iliahi, the fragrant sandalwood.
[459] A condition that arises from the excessive use of awa, sacred to
the gods.
[460] Ka ua kilinoe hau might be better defined as “the fine dewy
rain,” or probably “the cold misty rain.”
[461] Prostrating at one’s feet is indicative of contrition for past
wrongs, but the sitting on Hina and then trampling on them all shows
Kamapuaa was not to be placated.
[462] An act of abandon; abject submission, appealing for forgiveness.
[463] Resuming his hog form he revenges his insults at the fisherman’s
hands.
[464] This is the name of the god of dancers, represented by a branch
of the ohia lehua, a species of ohia bearing beautiful blossoms. Laka,
a god or goddess, was the presiding deity of the hula.
[465] Kaulu, born as a piece of cord, resembles the birth of Palila, of
Mahinai, daughter of Hina and Kana.
[466] Kane and Kanaloa, two of the principal deities.
[467] The mythical hidden land of Kane.
[468] The hoa paio obstacles were kupuas, demigods, and ghosts. The
Keaumiki and Keauka mentioned were gods of the tides, ebb and flow.
[469] The loulu palms were of two varieties, known as loulu lelo, or
hawane from its nuts, and loulu hiwa.
[470] Makalii, a veteran in the heavens, credited in this case with
more discerning power than Kane and Kanaloa.
[471] Ikuwa was a name of the month which differed on the different
islands of the group in the olden time. Hawaii’s calendar placed it in
October, Molokai had it in January, Oahu in August, and April on Kauai.
[472] The fore or index finger.
[473] A famous shark deity. The name lakee signifies circling or
coiling as a serpent, and in its application to a shark may emphasize
its size for flexibility.
[474] Names of his right and left hands.
[475] Moanalua, between Kalihi and Halawa, Oahu.
[476] Niuhelewai, near Kapalama, below King street, Honolulu.
[477] Haumea was a resident deity of Kalihi valley and vicinity, as
testified by the traditions of the locality.
[478] The net of Makalii is from the story of Kila, son of Moikeha.
[479] This celebrity was one of Kamapuaa’s antagonists, as also
Kualii’s.
[480] The named right and left hands again show their power.
[481] Vanquished, similar to the Kamapuaa story.
[482] Kualoa was a sacred land of high chiefs in ancient time; all
canoes in passing recognized it by lowering their sails.
[483] Mokolii is the name of the small islet off Kualoa.
[484] Mai ka po mai indicates from very ancient time; at the beginning
of things.
[485] The care and guardianship of children frequently fell to the
grandmothers. Hawaiians rarely brought up their own offspring. At birth
they were generally claimed by, or assigned to some relative, who
became the makua hanai (rearing parent).
[486] Na-maka-o-ka-lani, the eyes of heaven.
[487] Ka-lua-o-palena, the second boundary.
[488] Huli-a-mahi, a not inappropriate name for a weapon; literally
“search and dig,” though in a figurative sense; used in battle, it
means “to overflow;” revolution.
[489] Judging by the name Komoikeanu, enter the cold, the rise must
have been at quite an elevation.
[490] Olomana at seventy-two feet measured quite a giant.
[491] Flying through the air by aid of club or spear, is frequently
used in Hawaiian story, a magical and convenient way of covering long
distances.
[492] This is wide of tradition. Umi is the chief intended, not his
son, both as to his connection with Piikea and battle in behalf of
Kihapiilani.
[493] Sharks’ teeth were for war weapons, of which there were several
kinds or shapes and lengths.
[494] This and the two following stories are versions of brief extracts
from Umi, given in Vol. I, p. 178, et seq.
[495] This was the famed giant image watchman of Kauiki fortress; name
also of the god decorated by Kamehameha upon his victory over Kahekili
of Maui.
[496] Kauiki hill at Hana, Maui.
[497] Umi is the party intended, as shown in Vol. I, page 248.
[498] The history of Umi and of Kihapiilani differs from this story.
[499] This celebrity begins with peculiar birth, whose parents, Ku and
Hina, figure prominently in Hawaiian story.
[500] These two names indicate opposite characters or dispositions,
quiet and restless, or stay-at-home and wandering, reared by foster
parents as per custom.
[501] Paliuli, the Hawaiian paradise.
[502] Circuiting districts, or even islands, for a wife without blemish
forms the plot of many popular traditions, hence the well-known
proverb, “Aohe puu, aohe kee, pali ke kua, mahina ke alo,” indicative
of perfect form and open countenance.
[503] These names of the parents of Makolea, the discovered beauty of
all Hawaii, are those of two lands and villages on the Kona coast of
that island.
[504] Kakaalaneo, evidently a favorite subject of tradition. See the
longer version in Vol. I, pp. 482–508.
[505] The pledging of a daughter was customary, but induced by various
causes, fear, fame, political influence or personal benefit.
[506] Hawaiian chiefs fought for love of their chosen one as did the
knights of old.
[507] The expression used here is to indicate the excellence and
superiority of his ward.
[508] The girl makes her own choice, despite her parents’ plans.
[509] Weeping at the separation of home ties may be unusual when the
object is to secure the most beautiful woman in the realm, but it is to
be borne in mind they were leaving paradise.
[510] This pairing off of the guardian and foster parents is the
apparent next step, as they were relieved of the care of their wards.
[511] When troubles come even the uncivilized seeks parental aid.
[512] Good looks gain him royal favor and offer of his daughter.
[513] Name indicating a beautiful fragrant flower.
[514] He was not to be thwarted in his plans to find his first love.
[515] Alaalapuloa, a low shrub.
[516] This appears to have been a favorite and successful stroke in
attacks with the war club, a number of noted warriors having been slain
in the same way.
[517] Kepakailiula was doubtless trained in all the arts of war, his
successful spear-catching and bone-breaking by the lua method indicate
this.
[518] This sympathy is for the innocent sufferers, the principal
offenders having been disposed of, the introduction of the Kohala
fiance was to change the mind of Kepakailiula from slaughter to
peaceful consideration.
[519] It is said to have been a custom for the wife, daughter, or even
granddaughter of the alii, or near female relative to step between
contending forces to stay the conflict. Natural feminine sympathy and
influence is thus shown to rule the savage breast.
[520] As conqueror he puts it under the rule of the king of Kohala.
[521] This move through fear of the growing power and fame of Kukuipahu
may be likened to the treaties of nations today.
[522] The Kaunolu, Lanai, stay was on the up trip, next touching at
Kahoolawe on the way.
[523] Realizes his star is in the ascendant, and accepts the situation.
[524] The king of Oahu takes a very subordinate place, as a penalty for
his abject fear.
[525] The two tides, ebb and flow, are here likened to messengers of
the king of Kauai, the current evidently running that way.
[526] This request reveals the status of Kakuhihewa under his
abdication. He was still recognized with authority that would naturally
be supposed belonged now to Kiinoho and Kiihele.
[527] Honuhonu was a wrestling game on all fours, not now understood.
[528] It is remarkable the fame accorded Kauai for its champions of
strength, athletes, diviners, etc.
[529] This custom prevailed also in other than court circles. Famed as
a warrior, husbandman, fisherman, this Beau Brummel was recognized as a
desirable son-in-law.
[530] Implying a long spell of unconsciousness, which in the original
gave indications of near death.
[531] Repeating an earlier contest between Aukele and his brethren.
[532] Exempting practically only those who are stone blind.
[533] Illustrating the abject power of ruler over subjects in ancient
times.
[534] This story robs itself of the likelihood of any basis. To have
been so offensive as to be an outcast from all the people would have
been none the less so to the king in laying plans for his riddle
contests, or other orders.
[535] This was the champion athlete of Kauai, known to some as
Aiwohikupua, a high chief, who was on his way to Puna to win the
affections of Laieikawai, at Paliuli.
[536] Kanaka wahahee, rendered literally would be “deceitful” man, but
“conceited” is the truer term in its use here, i.e., representing
himself other than his true self.
[537] A summary act for, possibly, an intended friendly caution.
[538] This is very Hawaiian-like, and at its repetition with his next
antagonist the advice is followed.
[539] Kani-ka-pihe, ringing the voice of sorrow. Used also as an
exultant term.
[540] This expression, made use of in several stories, would seem to
indicate it as an accepted premonition of sure victory.
[541] Leaving the boaster, sarcastically, to his own conceit.
[542] Belittling each other in taunting fashion.
[543] Petitioning his gods for the double purpose of strengthening his
own side and intimidating his opponent.
[544] His teacher discerns signs of fear, or waning confidence, and
bids him to seize his opportunity.
[545] In accordance with his prayer.
[546] Aiohikupua’s skill has quicker recognition than at Kohala, seeing
his fame had preceded him.
[547] Kihanuilulumoku, the dragon-god defender of Paliuli and protector
of Laieikawai.
[548] Quite a fleet for the enforcement of a lover’s suit.
[549] Kahalaomapuana was the youngest of the Aiohikupua sisters who had
been appointed guards of Laieikawai, of which she was the chief
superintendent, hence the authoritative one to deal with all intruders.
[550] Chagrined at being thus thwarted in his plans he seeks to be
avenged upon his sisters.
[551] This moo, or lizard-god, must have been of dragon character to
have swallowed warriors by the score. The question naturally arises
where the idea of mammoth lizard of Hawaiian tradition originates,
seeing the only varieties of lizard known to the islands are of the
skink and gecko species, neither of which exceed six inches to the tip
of the tail.
[552] These messengers had the supernatural power of changing to the
form of birds. Ulili is the Wandering Tattler; the other is not
identified.
[553] Oo, the Hawaiian gardening implement of spade character.
[554] Kalahumoku, Aiohikupua’s supernatural dog-man defender.
[555] Lanipipili, one of the gods appealed to in the Kohala contest.
[556] Make hewa, rendered “defeated,” has in its use here the sense of
uselessness of the attempt.
[557] Hokahoka, rendered here as ashamed, carries with it the sense of
chagrin and meanness at having been fooled.
[558] Riddle and guessing contests of olden time were pastimes of much
popularity and competition, and occasion of much betting on the outcome
at the meeting of champions.
[559] A case of “heads I win, tails you lose.”
[560] Maauauwa, while peddler, in a sense as here given, is more a
barterer of his own products.
[561] Mai-a-uhaa-lenalena-upena, literally, “Come, barter, the net is
spread to-day.”
[562] Kuai make pono, literally, is to effect cheap or bargain sales,
whereas the object in mind was for a ready, satisfactory sale.
[563] Isaac Davis, the companion of John Young, was known as Aikake,
their nearest pronunciation of Isaac.
[564] John Young was universally known among Hawaiians as Olohana, the
nearest they could get to “All Hands,” a nickname they applied to him
from his boatswain’s call of “all hands,” for duties required of them,
as on shipboard.
[565] “Cuss” phrases, the last meaning “Go to hell, you bugger.”
[566] Not near enough to the pretended English for recognition.
[567] This is the famous Lono of Hawaiian tradition, originator of the
Makahiki or New Year’s sports and processional tax-gathering
festivities.
[568] The King’s deputy, to act for him in all governmental
administration; not as a premier (Kuhina-nui) to confirm royal acts, or
edicts, a position originating with Kamehameha I. He is given in the
legend of Lonoikamakahiki, vol. I, of Fornander Collection, p. 322, as
Pupuakea.
[569] Referred to frequently as Kama, “Maui a Kama,” an apt phrase;
contemporary also with Kakuhihewa of Oahu.
[570] It is coincident that two younger brothers of ruling kings should
be alike famous as warriors, and qualified to administer their
governments, contemporaneously.
[571] The natural preparations by regular servants of a royal
household.
[572] Lono was evidently supposed to have provided himself with
customary qualified attendants to administer to his needs. His anger at
Pupukea, according to another version, was for not having the awa ready
and food cooked as ordered, a duty in which he had had no experience;
hence the unpreparedness.
[573] The narrator is relating an incident on Lono’s return trip from
Oahu.
[574] This illustrates Pupukea’s inexperience as a cook. Nevertheless,
his prompt actions in serving the king won him the admiration of Kama.
[575] The chicken accompaniment to awa was as a relish, counteracting
the bitterness of the drink.
[576] Our, instead of your, is the complimentary Hawaiian form
indicating mutual or joint interest.
[577] A proverb implying insignificance.
[578] This mele of return sarcasm likens stubby, mature Pupukea to the
spherical breadfruit (ulu), first used in the game of maika (now stone)
rolling, whence its name, that was capable of covering or clearing the
length of the course, a prepared way on gently sloping land. Hence a
dangerous opponent. Also, as the prickly leaved sugar-cane of Kohala
that would hurt the mouth if eaten, so would Pupukea prove to be.
[579] More sarcastic banter between the deputies, which seems more
likely than between the principals, as given in preceding volume, page
334.
[580] Lost his bearing; the Kona coast line was unfamiliar; the cliff
caves of Kaawaloa disconcerted him, therefore he retraced his course
northward to Kawaihae.
[581] Lei, wreathed or bedecked; synonymous with nani, beautiful
Kohala; hence unprepared for warfare, and designating the men as but
dwarfs (i-ka nuku), was further evidence of weakness in a contest.
[582] Judgment on the whole is given from a wrong impression of the two
misjudged districts hastily crossed, as shown in the narrative.
[583] Opu ame ke poo; head and stomach; no hai, belonged to others. The
seat of thought with Hawaiians was the stomach; and to be so misled
indicated that some one else possessed his mind.
[584] This large canoe fleet resembles that of Umi in his invasion of
Maui, and allowing for exaggeration in both cases, it indicates the
largeness of war fleets in those days.
[585] Ua make, in the sense used here is more likely stunned, or
injured, or feigning death rather than dead, as shown in the context.
The word make has many definitions, and the anxiety of his relatives to
have him covered instead of killed shows hope of possible rescue or
release.
[586] Keu, exceeding; over and above; to excel, maalea loa, very
cunning, sly, crafty, artful; gives the character of these relatives as
having espoused the cause of Maui’s king to thwart his designs.
[587] Auwe, commonly an expression of grief or sadness, is here used as
an exclamation of surprise, as at a sudden discovery; akahi no, etc.,
as though relieved from anxiety, the eyelids close, and the appetite
returns.
[588] Ua pio, extinguished is the kolohe; mischief or trouble maker,
under whose oppression destitution prevailed.
[589] The house is discovered, no ka, expression of surprise, as a fit
dwelling place.
[590] Ia oe ae nei; flattering Kamalalawalu that the beneficent change
is through his presence, hence the comforts of life and assurance of
care for the future, as set forth.
[591] Secretion of one’s bones at death was the subject of greatest
solicitude with Hawaiians, especially the aliis, lest an enemy secure
them and disgrace his memory by using them for spear-points or
fish-hooks.
[592] This sudden reversal of conditions is as though the speakers had
a vision of a disastrous conflict, unless certain precautions were
taken.
[593] Here, under pretext of preventing a means of escape of Lono’s
army, pictured as fleeing wildly, they plot for Kamalalawalu’s utter
defeat.
[594] Another trap for unsuspecting Kama, whose overconfidence rendered
him an “easy mark” by designing men, directing him to a place the
conditions of which were just the opposite to what was represented.
[595] Hawaiian custom in warfare was a prearranged affair, not a
surprise attack; even the place of battle was usually mutually agreed
upon. The summoning of Lono, was the declaration of war, probably his
first rude awakening of the Maui king having broken the peace pact
entered into on Oahu in his recent tour; otherwise he would not have
been so far distant at the landing of Maui’s forces.
[596] Elua (two) lau (four hundred) mano (4,000), if this is to be
taken literally is, twice four hundred four thousands, equal to
3,200,000, which is not at all likely, but may be two wings or bodies
of 400 each, the mano having reference to that number in multitude. The
writer mentions 32,000, but as shown above, the figures don’t agree.
[597] The aggregate of these four divisions makes an army of 400,000.
No wonder the marching of such a body of men should raise dust clouds,
and that the sight of them should make Kama’s heart sink with fear for
the result to him of the conflict.
[598] In his surprise he turns to Kauhiakama to account for this wide
variance from his report.
[599] Realizing the situation he has been led into by incorrect reports
through misjudgment, he lays the responsibility of defeat, which he
foresees, upon his brother.
[600] The kings meet in conference for mutual arrangement of the
battle.
[601] The two generals, as champions of the contending armies, in
assuming to settle the war question between themselves, had the compact
been kept, would avoid slaughter through the wide difference in their
numbers.
[602] In other stories, as here, the instructor accompanies his pupil
in contests, as director or prompter in the engagement.
[603] Pupukea resents his tutor’s dictation in a forceful manner.
[604] A waiho iho la; he simply lay there, apparently lifeless. Some
did not think him dead (a oi make; a oi, for aole or aohe), but
boastful Makakuikalani considered him done for.
[605] Umauma naha ko’u; means extreme hunger is mine, therefore he
calls for his portion of food.
[606] An act of self-laudation; his remarks imply it also as protective
in case of attack, as if he had a premonition of such a possibility,
though he considered his opponent dead.
[607] The possible happens, and the wooden calabash on the head as a
helmet proves his death-trap, for, according to another version,
Pupukea’s blow drove the bowl down over his opponent’s eyes, after
which he was easy prey.
[608] Again Pupukea resents his tutor’s instruction in the boastful
reply.
[609] Ila, a dark skin spot, may in this case refer to Pupukea’s brown
spear whose repeated (kukai) success is giving him (ke hele nei) fame.
[610] The contest between the generals then was but preliminary to the
battle which was entered upon savagely, so that the Maui forces fled to
the shore for a means of escape. But the dismantling of their canoes
forced them to board them “as is,” only to be sunk and drowned or
killed.
[611] Kepoiamalau, literally, the-leaf-covered-outrigger, signifying
the dismantled canoes under cover of coconut leaves, or mats; “broken
reeds.”
[612] Aupuni okoa, which in modern usage signifies entire kingdom or
government, more likely refers to the division or district, ruled over
by king or chief; the contest and many men, implies added forces from
other sections, i.e., he was able to cope with the army of a district
even though increased by numerous allies.
[613] Wai auau, bath or bathing water. This phrase in a spear
contest—or other practice fraught with danger, as often met with in
Hawaiian story—implies that it was his or their delight; in the crux of
which he was not only cool and unexcited, but, thoroughly enjoyed it.
[614] Known also as Kalaniopuu, and Kaleiopuu, the king of Hawaii at
the time of Cook’s discovery of the islands.
[615] Ignition through swiftness, as a meteor.
[616] Lau, four hundred; six lau a oi aku, is 2,000 and over.
[617] To no other than divine power could such a charm against injury
be attributed.
[618] Na’u ia ala. Kekuhaupio claiming the stone is a victorious taunt,
while the reply of Oulu meant it for him decidedly.
[619] Another case of single opposing champion’s contest deciding the
fate of contending armies.
[620] Known also as Peapea Makawalu, the latter appellation,
eight-eyed, implied that he was all-seeing; wise.
[621] Kahekilinui, the great Kahekili, this is to distinguish between
the two kings of Maui of that name, one, of about the close of the 14th
century, the other, son of Kakae, the more famous son of Kekaulike,
contemporary with Kaleiopuu and Kamehameha.
[622] Mea ole, mere trifles; they were as nothing.
[623] Kuka, consult; a conference of state.
[624] Ninau, questioned, or sought the advice of his priests.
[625] The priests advising non-compliance to the mandate based it on
the ground that they thought Oahu able to maintain her rights. Aole ou
hemahema, you are not destitute; you lack nothing.
[626] Kulaokahua, the level section between Waikiki and Punchbowl.
[627] Ualakaa, Roundtop, at entrance to Manoa valley. His course
carried him by the mountain path at the head of the valleys from this
point to Nuuanu, about Wyllie street.
[628] Waolani, the upper part and small valley above the Country Club,
Nuuanu.
[629] Pani, in this case a hindrance to the army’s advance; to stay the
proceedings, there he stood, defiant.
[630] Hahai aku la; he gave chase. On catching Kahahana’s men he
crushed them (haihai—i ka lima) in his hands.
[631] Poe, the company or large body of men; the main body of the army.
[632] Here again is the wai auau, or enjoyment of Peapea as if bathing.
[633] On the principle “to the victor belongs the spoils,” Peapea
claims the famously beautiful wife of Kahahana for himself.
[634] All traditions referring to Kekuapoi agree in loud praise of her
rare beauty in face and form. Aohe ona lua. She had no second, i.e.,
there was none to compare with her.
[635] Kahekili is determined not to be robbed of his legitimate spoils
of war, according to the usage of those times.
[636] Death trap, consisting of boards to shield his assailants each
side of his pathway, behind which they stood to cast their weapons at
him. A sort of “run-a-muck” procedure.
[637] Passing safely through their midst, and holding Kekuapoi by the
right hand, they come into the king’s presence.
[638] This somewhat historic series unfortunately presents several
incidents in the life of Kamehameha not borne out by facts in the case,
notably the account of his early arrival at and conquest of Oahu, and
the length of his reign. Pihana and possibly other celebrities are also
tinged with like inaccuracies. The collection, as gathered, is
therefore presented as illustrative of Hawaiian narrative literature
pure and simple, irrespective of wide variance from known facts,
without attempt to alter or amend such to agree with the historical
record.
[639] Kalaiopuu, known also as Kalaniopuu, was the ruler of Hawaii at
the time of Cook’s discovery of the islands, in 1778.
[640] Kiwalao and Kamehameha were first cousins.
[641] “Your lord” refers to Kiwalao.
[642] Kamehameha’s first battle for the throne.
[643] This refers to Keoua of Kau and Keawemauhili of Hilo, who
accompanied Kiwalao with the remains of Kalaiopuu to Kona for burial.
[644] Keeaumoku was one of the four principal chiefs of Kona at that
time.
[645] Kekuhaupio belonged to Keei, Kona, and was reputed to be the
greatest warrior of his time.
[646] At this place, Honaunau, is the most famous “city of refuge,”
which is still in a good state of preservation, its temple and
enclosure having been put in repair some ten years ago.
[647] This first victim of an authorized skirmish was placed in
sacrifice upon the altar at Honaunau by Kiwalao, thereby assuming the
responsibility of the war.
[648] These four named, as also Kamanawa, mentioned later, were the
most powerful chiefs of Kona, all of whom espoused Kamehameha’s cause.
[649] Leiomano, not leiomanu, was a small shark-toothed weapon, termed
by some a dagger, though its use seems to have been with more of a saw
purpose than a thrust.
[650] Kamehameha’s second battle, pitted against the forces of Keoua of
Kau and Keawemauhili of Hilo, resulting indecisively, was in the
windward section of Hawaii, not in the southern district of Kau, for on
his defeat Kamehameha fell back upon Laupahoehoe.
[651] Kaua awa is virtually “bitter war,” and may or may not have been
caused by excessive rains, suggested by a division of the word into the
phrase ka ua awa, though in fact this would be misty rain.
[652] Kamehameha’s famous mamalahoa law was given by him after recovery
from his serious situation and the capture of his assailants, when he
uttered this decree to protect them and their people against the
penalty, of the then law, of stoning to death.
[653] This refers to the famous saying, “The old men and women and
children shall lie in safety on the highway,” which antedates the
mamalahoa decree several generations.
[654] The incident here referred to is given in the sketch of Hema, a
few pages further along.
[655] There had been raids on Maui by Kamehameha’s forces on two or
three occasions previous to this battle of Iao valley.
[656] Kalaikupule, known also as Kalanikupule, a son of Kahekili.
[657] Kepaniwai, the water dam.
[658] Kauwaupali, the precipice climbers.
[659] Alexander’s Brief History says of this war with Keoua that “two
bloody but indecisive battles were fought near Paauhau, Keoua falling
back to Hilo, while Kamehameha recruited his losses at Waipio.” On
Keoua’s return to Kau from this engagement, by way of Kilauea, a large
portion of his army was destroyed by a volcanic eruption of cinders and
sand. This took place in November, 1790.
[660] Koapapaa, parched warriors.
[661] This famous heiau, which takes the name of its location, was
finished in 1791.
[662] The two emissaries sent on this mission were Keaweheulu and
Kamanawa.
[663] The native historian Kamakau says Keoua was killed by Keeaumoku
with a spear as he was leaping ashore to greet Kamehameha.
[664] Keoua and others were said to have been offered up as sacrifices
at the Puukohola heiau, in celebration of Kamehameha’s victory.
[665] This was a sea fight from a fleet of canoes and one or two small
vessels off the Hamakua coast in which Kamehameha’s men, aided by some
foreigners, with firearms and a mounted gun, won the day over the
combined Maui and Kauai invaders. The flame from the mouth of the
cannon in this action gave the name of “the red-mouthed gun” to the
battle.
[666] Kahekili, king of Maui and Oahu, and Kaeo, king of Kauai, had
joined forces for the invasion of Hawaii to overcome Kamehameha’s
rising power. Not being under the sway of Hawaii’s king they could not
be termed “rebels.”
[667] This is an error. Kaieiewaho is the name of the channel between
the islands of Oahu and Kauai. The battle that was fought on Oahu that
ended at the pali, is known as the Battle of Nuuanu. This occurred in
1795.
[668] Kauai was not a conquered island and did not come under the sway
of Kamehameha by this Oahu victory, for the following year he was twice
thwarted in his intended invasion of Kauai, first by the refusal of
Captain Broughton in the Providence to assist him with arms and
ammunition; and again, two months later, in attempting to cross the
channel a storm arose which wrecked many canoes and drove the rest back
to Waianae. Kauai was ceded to Kamehameha by Kaumualii in 1810.
[669] This account precedes the Battle of Nuuanu.
[670] Kapua, at Diamond Head point, Waikiki.
[671] Ten warriors to oppose an army of three hundred and twenty men,
shows this to be very much of a partisan story.
[672] Puowaina, Punchbowl hill.
[673] Maemae, above Judd hill, Nuuanu valley.
[674] Waolani is that section of Nuuanu valley on the north side, above
the Country Club.
[675] “A pau kuu auau ana i ka laau a Hawaii” is the figurative
expression again of “bathing” enjoyment in exercising with weapons.
[676] Four months after the Kauai failure Kamehameha was called to
Hawaii by the Namakaeha rebellion, which he quickly subdued, capturing
the rebel chief whom he sacrificed on the altar of the heiau at
Piihonua, Hilo.
[677] These were the four principal chiefs of Kona that espoused
Kamehameha’s cause at the outset. See note 11.
[678] Mamalahoa, known as Kamehameha’s beneficent law. See note 15.
[679] Maumae was also the name of a heiau that stood on the right hand,
or southern, side of Palolo hill at entrance of the valley.
[680] Iliahi, sandalwood (Santolum freycinetianum).
[681] This is a grave error. Kamehameha’s reign, from his victory over
Kiwalao in the battle of Mokuohai, in 1782, till his death in 1819, was
thirty-seven years.
[682] Kamehameha I died May 8th, 1819.
[683] Liholiho came to the throne on the death of his father as
Kamehameha II, at the age of twenty-two years.
[684] The Kekuaokalani rebellion was in defense of the ancient kapu
system which the new king had thrown down with the abolition of
idolatry.
[685] Aikapu was not only the eating apart by husband and wife, but it
included restrictions upon women on many articles of food which the men
were free to indulge in.
[686] Ainoa was to eat free from all restraint; a release from kapu.
[687] Kaahumanu, the favorite queen of Kamehameha I, and appointed
premier of the kingdom shortly before his death.
[688] Narrow quarters this for an encounter of forty or more men
against two.
[689] In this as in other incidents the decree of a death penalty seems
to have been applicable only to the common people, for in many cases,
as here, it states that if a chief be the culprit he shall lose his
lands as the penalty, thus making one law for the rich and another for
the poor.
[690] Gloried is given here as a definition for the phrase he wai auau
ia, literally, “it was bath water,” i.e., something he fully enjoyed,
or delighted in.
[691] “No land, or island,” refers to a collective body of men of a
land division, or of an island.
[692] Pakaka was that portion of Honolulu below Queen street now known
as Allen & Robinson’s, formerly James Robinson’s, the “White man Jim”
referred to.
[693] A kuia stick was a war weapon, said to be a cross between a long
dagger and a short spear.
[694] Makua is one of the most western valleys of Waianae, a section
which was the traditional home of the olohe, or professional robbers,
whose skill as bone-breakers was the secret of their success.
[695] Thence, for maila aku; maila an abbreviation of mai laila, from
thence.
[696] Hoi maila, returned.
[697] Inamona, kernels of roasted kukui nuts, a table delicacy.
[698] Limu, a variety of seaweed (Algae).
[699] Young taro leaves called luau when cooked, hence the name given
to Hawaiian feasts, which would not be complete without a supply of
that commodity.
[700] Mau, name of a region on the sides of the mountain next below the
waoakua (dwelling place of the gods); also called waokanaka, place
where men may live.
[701] Niuhelewai is the name of the locality of the Palama cane field
between the Fire and Pumping stations.
[702] Kolekole is the name of a pass in the Waianae range of mountains.
[703] A little short of four feet, English measure.
[704] Not so like a forest section in these days.
[705] Bands of professional robbers infested the lonely places of
travel throughout the islands in the olden time, some of them as
lawless bands on their own account, others again in the interest of a
chief who would thus enrich himself by impoverishing his neighbors.
[706] This was likely a pikoi, an elongated ovoid weapon of stone, or
hard wood, at the end of a cord, to entangle an opponent on being
thrown.
[707] Iron spades, oo hao, were unknown in the robber days of Hawaii.
This iron implement is an introduction of civilization to take the
place of their wooden spade of kauila, uhiuhi, koaie and such like
hard, close-grained woods.
[708] Mahiki, the traditional mud lane of the Waipio-Waimea road.
[709] Neneleau, sumach (Rhus semialata).
[710] This series of Lahainaluna School papers is presented as written,
without liberty taken therewith of alteration for facts, or for
completion of several unfinished. They afford interest and some value
as the natural product of Hawaiian pupils, as compositions on the
various subjects assigned them. It was through just such a method that
the material for the original history of these islands was secured, and
by the same school, some twenty-five years earlier.
[711] Bones of Pele. This is the name of a hill near the shore, to the
south of Kauiki.
[712] Oopus, gobies (Eleotris fusca).
[713] Offerings for the god.
[714] An image in human form.
[715] Opule (Anapses evermanni).
[716] Ha, a water course or trough.
[717] Fish thrown aside was afterward taken and offered up as a
sacrifice, being the “first fruit” of the ha or trough.
[718] Apua, a wicker fishing basket, somewhat bell-shaped.
[719] This islet lies in the channel between Maui and Kahoolawe, its
surface but a few feet above the water.
[720] Better known now as Maalaea, the western landing for central
Maui.
[721] Na-maka-a-hua, so divided, becomes “the eyes of Hua.”
[722] Known generally as Olowalu, adjacent to Lahaina on the south.
[723] This is a familiar plot in several Hawaiian legends, the origin
of which may be traced to the story of Paao.
[724] This portion of the story is largely an adaption from the legend
of Hamanalau, while the next section, relating to Haupu, belongs to
that of Kana, in preceding volume, p. 448, but with a new ending.
[725] An ancient proverb referring to an early king whose wickedness
won him the detestation of his people, who therefore let his body lie
where he fell that his bones bleached in the sun and rattled in the
wind.
[726] Pa’upa’u, intensive of pa’u, to cease; to break off, or make an
end of.
[727] Names of places or persons were often given from some connecting
incident.
[728] Hawaii’s earliest antiquarian writer.
[729] Various localities seem to claim title to a place of refuge for
safety, but none with the fame or distinctive features of Hawaii’s two,
at Waipio and at Honaunau.
[730] Ulei (Osteomeles anthyllidifolia), a fine-grained hard wood,
furnishing choice arrows or small spears.
[731] Lehua (Metrosideros polymorpha), a variety of the ohias, a good
serviceable wood.
[732] Akia (Wikstroemia foetida), a low shrub.
[733] Koa—small-leafed—(Acacia Koa), a forest tree furnishing an
excellent cabinet wood.
[734] Maile (Alyxia olivaeformis), a fragrant twining shrub, much used
for leis and decorations.
[735] Pala fern (Marattia Douglasii). The peku hoki (mule kick) variety
has not become so known.
[736] Guava (Psidium guayava), of wild growth on all the islands.
[737] Rat’s foot (Lycopodium cernuum), a desirable evergreen for house
decoration.
[738] Turkeys were introduced from Chile in 1815 by Captain John Meek.
[739] No ka pili haole, an expression implying a leaning towards, or
preference to, the foreigner.
[740] The writer is astray in his chronology, as the time of Kamehameha
II, when this essay was written, was just about fifty years. The figure
given was most likely his informant’s age.
[741] Kahinalii, in ancient tradition, is identical with Nuu, in the
time of the Deluge, though the sex is here changed.
[742] Kanehoalani, also, was the Luanuu of that time, “from whom the
Hawaiians and Tahitians are said to have sprung.” Polynesian Race, vol.
I, p. 60.
[743] This name figures prominently in Hawaiian mythology, not only as
a brother of goddess Pele, acting with, or apart from her as a volcano
deity, but also as a shark deity of dreaded power.
[744] Literally, the wheel of the heavens.
[745] Hapakuela, a place not now known by this name.
[746] Here again the sex differs from the records. Laka is given in the
Kumu-uli genealogy as son of the first man. The name is conjured with
among the deities as god and goddess of the hula.
[747] Menehune, here given as a son of Wahieloa, is also said to be a
son of Lua-nuu, traditions of whose descendants in various parts of the
Pacific are vague and conflicting.
[748] The Ulu genealogy shows Wahioloa as the father of Laka, but the
wife and mother is given as Koolaukahili.
[749] Pelekumulani is a new name among celebrities of that time.
[750] Tradition credits Pele’s first landing on these islands as at
Puukapele “Hill of Pele,” on Kauai.
[751] Oahu should resent this slight to her traditions, as Pele is said
to have made two attempts to locate on this island before testing
Molokai.
[752] One version of the story of Ualakaa, whence its name, “rolling
potato”, credits its fame to the time of Kamehameha, when during his
residence on Oahu he had the whole slope of this spur of the Manoa
range planted with potatoes which, on being dug from the ground, when
grown, rolled down to the bottom of the hill and were there gathered.
[753] Laina hill (Puulaina) is to the northwest of Lahainaluna, and is
of 647 feet elevation.
[754] Eeke, or Eke, is a summit crater of the West Maui mountain range;
is some 4,500 feet high, back of Waihee.
[755] Lihau is the mountain top back of Olowalu.
[756] Maunahoomaha, literally, rest mountain.
[757] The name of strong trade winds when they break over the mountains
at Lahaina; ofttimes destructive.
[758] The islet in the Maui-Kahoolawe channel.
[759] Makole-ulaula, an epithet applied to Pele.
[760] The ancient name of Maui’s famous crater, which means “rays of
the sun,” and it was these which the demigod Maui snared and broke off
to retard the sun in its daily course so that his mother might be able
to dry her kapas.
[761] Hee-hee, to melt away, to slough off, to disappear.
[762] No demigod of Hawaii figures so prominently in Polynesian
mythology as does Maui, nor the hero of so many exploits throughout
these islands. This will account for the various localities claiming to
be his birthplace.
[763] Waianae, as also other places dispute this claim.
[764] Uhu, parrot-fish (Calotomus sandwichensis).
[765] Makamakaole, friendless; without relatives.
[766] This act indicates they recognized the godly character of the
child.
[767] Moemoe means to lie down to sleep. This is a name given to the
sun’s rays which he finds at the cave.
[768] Haleakala, house of the sun, was formerly Alehakala. See note 8,
preceding story.
[769] Peeloko, hide within.
[770] A point on the shore north of Lahaina.
[771] Still referring to the rays of the sun at its setting.
[772] Literally, stone of the mountain woman.
[773] Aina, personification of the moon, appealed to.
[774] This has reference to his learning how fire was produced.
[775] In whatever way these islands originated so was Kekaa’s origin.
[776] This must then have been earlier than the recognition of Lele, as
the earlier name of Lahaina, for Lele is the name given at the
introduction of the breadfruit.
[777] Given in tradition also as Kakaalaneo.
[778] Kaululaau, son of Kaalaneo.
[779] Trying out oil, as was done in Maui’s whaling days.
[780] A place, likely, to which the dead whales were brought as a
protection against the voracious sharks of those waters.
[781] This was the vicinity of several bloody battles, that doubtless
left their toll.
[782] This is one of the supposed provinces of the aumakua or ancestral
deity.
[783] Nowhere else is the idea presented of the souls of the lopa—the
low farming class—being admitted to the same realm as those of the
chiefs. On the contrary, lacking aumakuas to aid them, their spirits
were doomed to a wandering, friendless sphere.
[784] Welehu, the month of November of Hawaii’s calendar. It differed
on the other islands.
[785] The famous fortress and successful safeguard of Hana from several
stubborn Hawaii invasions.
[786] A division in Hana district to the south of Kauiki takes this
same name, Hamoa.
[787] Kaihuakala, lit., the nose of the sun, is the mountain peak,
2,458 feet elevation, in the Aleamai division of Hana.
[788] Kahaule or Kahaula, is the clump of hills just back of Hana
village.
[789] Nuu is the landing of a division of same name in the Kaupo
district.
[790] Name of a division of Kaupo eastward of Nuu.
[791] Name of a large tract of land in the adjoining district westward
of Nuu.
[792] A hill in the vicinity of Waikapu, West Maui, takes this name
“Puuhele.”
[793] Name of a large division of the Hana district.
[794] Kahiki, foreign; from abroad.
[795] Kaena, the northwestern point of Oahu.
[796] No place of that name now known in Hana.
[797] Peapea, a celebrity in the time of Kahekili.
[798] Pueokahi is the name of the harbor of Hana.
[799] This has no connection with other stories of Pumaia and Wakaina.
[800] The club was evidently used to suspend calabashes from. In the
absence of shelving in a Hawaiian house, all food, etc., to be kept out
of harm’s way was suspended by cord or net.
[801] Ape, largest species of the genus Gunnera petaloidea.
[802] An owl deity.
[803] A shipping point of central Maui in early days.
[804] Akolea, a species of fern (Polypodium keraudreni ana).
[805] This identifies it with Lanai, for Kaululaau was the son of
Kakaalaneo, the king of Maui, who banished him for his wild pranks.
[806] The harbor on the northern shore of Lanai, off the eastern point
of which is a detached rock known by the name of “Puupehe”, the legend
of which does not connect with this story.
[807] This is the same name given the shark which took his line and is
to be considered his guardian aumakua.
[808] Mauimua, first-born, or elder Maui.
[809] Mauihope, last, or after Maui.
[810] Mauikiikii, “Swollen, or hair-dressed Maui”; the word kiikii
having these two meanings. In olden time to paint the hair over the
forehead white received this definition.
[811] Mauiokalana, “Maui of the float”; buoyant Maui. This, the
youngest of the brothers, is the famed Maui of Polynesian tradition.
[812] This name divided tells its story, Ka-alae-hua-pi, “the stingy
alae”, from its reluctance to impart the knowledge of the source of
fire.
[813] Hamau, “silence”. Name also of a species of the ohia.
[814] Hooleia, one definition of this is “denial”; refused
acknowledgment of.
[815] Ka-mau-oha, the enduring branch, or stock.
[816] Kaaiai, the brightness.
[817] One of the national traits often put to the test in olden times.
Sport, or other contests without betting, was almost unknown.
[818] Eha mua akahi, i.e., got in the first blow by winning all his
opponent’s property.
[819] Puehu, rendered here completely, conveys the further idea of the
whirlwind character of Kaaiai’s loss.
[820] These names of the canoe owners have reference to the occasion,
viz.; Liuliu, shortly; Makaukau, ready; Aumai, swim hither.
[821] This was termed his maunu (bait), a necessity for the priest in
seeking the acceptance or recognition of a deceased person by his
ancestral spirit (aumakua). Also in sorcery, to the anaana or
praying-to-death priest, one’s maunu was looked upon as most
efficacious.
[822] Box, or coffin, brings this to modern times. In former days an
old canoe or section thereof served the purpose, as found in some
ancient burial caves.
[823] Not all bodies were prepared for burial in this manner. Some were
laid full length in a basket formed of a plaited coconut leaf.
[824] The provisioning of a corpse with supposed needed supplies bears
out the idea of their belief that the soul at death goes out and
wanders on, seeking friends and living much as in the present life.
[825] Secret burial was the rule for the preservation of one’s bones,
hence the care that even the traces of dirt removed should not reveal a
place of interment.
[826] Under-house burials were probably chosen as a security, though
instances are known where affection was the prime motive.
[827] Claiming the services of their aumakuas for companionship and
direction in the spirit-world lest he wander aimlessly alone.
[828] This bears out note 3. The position of the body at burial
pointing to the west was said by Fornander to indicate a general belief
as to its being the direction of the original home of their gods and
ancestors, whither their spirits would depart.
[829] Tradition points to the general respect of the trust imposed on
the caretaker of such places; to betray their trust, it was believed,
would be followed by dire consequences.
[830] Both of these places are on the western shore of Maui, Kekaa
being not far distant from Lahaina, and Kamaomao on the peninsula.
[831] Another point in the belief of life after death being much the
same as in this world.
[832] Guides in the form of aumakuas (ancestral gods) and unihipilis
(familiar spirits).
[833] The owl was one of the most popular objects possessing aumakua
attributes.
[834] These various Soul’s Leap localities make provision as the point
of departure for the soul at death in its leap to find its aumakuas for
guidance and companionship, or failing such, to descend to the realm of
Milu.
[835] No’a, the game of hiding a stone under a cloth or piece of kapa.
[836] The ohelo (Vaccinium reticulatum) grows at high elevations, and
is familiar to volcano visitors; it produces a fleshy berry, which in
ancient time was held by Hawaiians to be sacred to the fire-goddess
Pele as a propitiatory offering. Queen Kapiolani, in her memorable
visit to the volcano of Kilauea in 1824 to defy Pele and break down the
superstition and dread of her race, among other things ate of these
ohelo berries, hitherto held sacred.
[837] Kahiki, abroad; foreign.
[838] This introduces a new sister in the Pele family.
[839] A familiar mythical cloud land supposed to exist to the west,
some three days sail from this group.
[840] This is a familiar traditionary character from one of the
earliest of Hawaiian legends. See Fornander Collection, Vol. I, pp. 32
et seq.
[841] This distribution was to localities on the different islands once
under volcanic fire.
[842] Kaohelo, the ohelo, was not a deity of Pele so much as a supposed
specially efficacious propitiatory sacred offering to her, hence,
kapued from any other use.
[843] Koolau, the windward side and district of the island of Oahu.
[844] Heeia, a large division of Koolau, adjoining Kaneohe.
[845] Ahui-maia-pakana-loa signifies the “long pendent stem of a bunch
of bananas.”
[846] Women were restricted from eating certain kinds of bananas under
priestly rule.
[847] Ohelo berries thrown into the volcano were supposed to be the
acceptable offering, originating perhaps from the fact that their cool
nature made it welcome to Pele’s parched throat.
[848] As a propitiatory offering.
[849] Hiiaka, the favorite sister of Pele, is also the favorite heroine
of Hawaiian story, with possibly one exception, Hina.
[850] The name of this cold wind is figurative of love chilled through,
or by, desertion.
[851] The precipitous Koolau mountain range is poetically referred to
as the blue palis, or shady precipices.
[852] Ka-ohelo-ula, lit., the red ohelo.
[853] Ku-maka-ohuohu, large, heavy-eyed Ku; a name applying more as one
of the characteristic titles of the god Ku, than that of kahuna
(priest).
[854] Canes of Hawaii: Sugar-cane (Saccharum officinarum) was found
indigenous in these islands by Cook on his arrival.
[855] Laukona is one of the several ribbon-canes. The name means Kona
leaf, and may have reference to a strong, unyielding nature of the leaf
rather than its white stripes.
[856] Papaa is a purple cane.
[857] Another of the striped or ribbon canes, as shown in the account.
It is held to be efficacious in love affairs. The name manu (bird) lele
(fly or leap), hence its application.
[858] Honua-ula, signifying red foundation or basis. It is one of the
dark canes.
[859] No cane now grown here known by this name.
[860] Opukea, the name indicates this as a white cane.
[861] This may be known to the kahuna profession; the name is new to
sugar men.
[862] Better known simply as Palani; one of the soft purple canes.
[863] Ainakea, probably the best known and choicest of the Hawaiian
canes and belongs to the variegated class.
[864] Iliopua, lit., cloud skin is in the cloud land of doubt. It is
not recognized.
[865] This variety of cane is also unknown, either as malolo or
puahala.
[866] Aweoweo, name for the locality of its discovery, at height
altitude on Hawaii, not among the listed Hawaiian canes, either as
Aweoweo or Ohia. There are several other varieties belonging to the
list of the indigenous canes of these islands, viz.: uala, oliana, lahi
and akilolo, some of which were known as Puaole (flowerless) canes,
i.e., they did not tassel as did other mature canes in the fall season.
[867] The oo, or digger, of Hawaii (the only agricultural implement the
people had) of necessity was made from the hardest woods. While the
character of the pandanus wood shows a pithy core, there are some
varieties in which this is small, but in all cases the outer portion—as
with palms in general—furnished a hard fibrous-grained wood, yet
readier reduced to size and shape for use than other available woods
from this fact. With the coming of whaleships Hawaiians adopted the
whale-men’s spade, hence the oo’s of today are of that type but
heavier.
[868] Kahaloaka.
[869] Aalii (Dodonaca viscosa), a tree of some 20–25 feet, valued for
its hard wood.
[870] Kahikinui, a district of Maui on southwestern slope of Haleakala.
[871] Bambu (Bambusa vulgaris), native name, ohe; supposed to have been
introduced from China. Tradition credits it to Kahiki, the indefinite
foreign land.
[872] Used as a knife by selection of sharp-edged split portions.
[873] For this purpose the inner side of the bambu was cut on split
strips seldom over half inch in width in zigzag, plain and ornate
diamond, lozenge, or other pattern, principally in straight and angular
lines some four to six inches in length—at one end only. These printing
sticks were about a foot long.
[874] It is of record that shipments of oil in bambus have been made
from Tahiti in lieu of casks.
[875] Homaikaohe, lit., bring hither the bambu, i.e., that cutting
instrument for use in the ceremony.
[876] The twin hills back of Hilo town take this same name.
[877] Poha, burst; kea, in the eastern section of Maui, among other
definitions is that of light rain or mist, and together may be taken to
refer to the influence of this famous grove in bursting the rain
clouds.
[878] Hinai, basket; so named, likely, from this grove having furnished
a quality suitable for such purpose. Unless for lobster baskets it has
no such general use here.
[879] Coconut Notes: Coconut (Cocos nucifera).
[880] Occasional reference is made to Apua as a brother of
Aukelenuiaiku, though no such name appears in the Iku family, unless it
be accepted as an abbreviation of Kapukapuaiku of which it forms a
part, and if so has suffered a further reduction from Kapua, a more
natural division. These references are at fault, however, since Aukele
was the youngest son of the family.
[881] Hoolaha ia, proclaimed it, i.e., gave publicity throughout the
land of its edible quality.
[882] Manu; this part of the canoe is now known as the curved-up end,
and could not afford sitting space for a voyage.
[883] Halapepe (Dracaena aurea), a medium sized tree furnishing a soft
whitish wood. Is said to have been used on this account for the carving
of idols, but its perishable nature hardly warrants such a statement.
[884] Kahaualea adjoins Kalapana, in Puna, and is famed for its ancient
heiau of Wahaula, which, with the temple of Mookini at Puuepa, Kohala,
marks the advent of the high priest Paao, and the introduction of the
idolatrous ritual and practices of the South Pacific into these
islands.
[885] An introduction credited to Laamaikahiki from Tahiti.
[886] These drums were hollowed sections of a coconut tree or log, over
the top end of which was drawn the shark, or kala skin, for sound by
tapping with the fingers, not beaten with sticks. These were of various
sizes for use in sitting, kneeling, or standing position, the drums
standing upright, with perforations around the lower half which served
the double purpose of emitting sound, and means of stretching the
fish-skin drumhead.
[887] These three “eyes” of a coconut give it the semblance of a monkey
face. It is the lower eye that can be pierced to extract its fluid.
[888] As twine or cord this is the material furnishing the durable,
springy coir cordage of commerce.
[889] In this and the following paragraphs the writer shows a leaning
to high market values.
[890] This described process of oil making from coconut water is
ingenious, and would relegate the copra trade into the discard of
antiquity.
[891] Props, arms or branches, to, or on which the feathers for the
formation of the cylindrical form of the kahilis were fastened.
[892] Resident familiar with the conditions of the premises.
[893] Hamoa, a section of Hana a little to the southward of Kauiki.
[894] The bailing place was forward of the central part of the canoe.
[895] The steerman’s position at the after seat of the canoe.
[896] Keakamanu, lit., bird laughter, or more properly bird shadow.
[897] The land of Waiohonu, with Pohakuloa as its landing, was a
division south of Hamoa.
[898] Paio, or Elepaio bird, while an attendant on canoe builders to
direct them in the selection of koa trees free of defect, this is the
first instance in which it does prophetic service over a banana field.
[899] Indicative of long growth, luxuriant cane.
[900] Konohiki, the head man appointed to superintend the people of an
ahupuaa, or division of a district for its highest rental-tax returns.
[901] It was considered customary for boys to be named after the
father’s side of his house and girls after the mother’s.
[902] A point on the shore line of the Lualailua division of Kahikinui.
[903] Puakai, lit., sea-flower.
[904] Honuaula is the name of the southwest district of Maui, one cove
of which is noted as visited by La Pérouse on his fateful voyage in
1786.
[905] Puuloa, Pearl Harbor.
[906] Name of a division of land in the Pearl Harbor section.
[907] He uwe helu was the recitation, in wailing, of the virtues and
reminiscences of the one mourned for.
[908] Pohaku, stone; haele, to go or come; hence, wandering stone.
[909] Piikea was the Princess of Hana who was sought and won by proxy
as wife of Umi, of Hawaii, subsequently enlisting his aid in defense of
her injured brother’s cause, they invaded the district and captured the
supposed impregnable fortress of Kauiki.
[910] Piimaiwaa was one of Umi’s famous warriors; the one who captured
Kauiki.
[911] This name, signifying battle of hundreds of thousands, may have
been given to commemorate the above event.
[912] Ahui-maia-apa-Kanaloa, so divided, becomes the “mischievous
Kanaloa’s bunch of bananas”; Kanaloa, one of the principal deities of
Hawaiian mythology, though not noted for beneficent gifts. Another
division, such as Ahui-maia-a-pakanaloa, makes it the “banana bunch of
Pakanaloa.”
[913] This was the important hewing and carving instrument of early
Hawaiians, made from the finest and hardest of clingstone, and of
various sizes for the work designed, whether for quarrying rock,
felling trees and shaping them for canoes, for house construction,
surf-boards, carving of idols, etc., for it was axe, adze, chisel,
gouge and plane to the patient workman.
[914] Olona, Hawaiian hemp (Touchardia latifolia), a fiber highly
prized for tenacity and durability.—Hillebrand’s Hawaiian Flora.
[915] Awa (Piper methysticum), the intoxicating plant throughout
Polynesia.
[916] Tradition shows it to be a favorite with sharks at the hands of
kahunas.
[917] This living separately may refer to a time prior to Halawa’s
becoming a part of the district of Ewa.
[918] Nihopuaa, lit., hog’s tusk, probably from a resemblance in the
sprouts.
[919] This relates one of the ceremonies of a sorcerer-priest.
[920] Drunk with awa.
[921] This is the Akua noho of the sorcerer.
[922] Awa was supposed to be the favorite of the gods, hence an
acceptable offering on all occasions.
[923] As offerings to propitiate the forest deities.
[924] Imu or umu, the underground oven of heated stones.
[925] It will be noticed that all but one of those named deities are
characteristics of Ku, of the Hawaiian trinity.
[926] This is the generally preferred forest tree for canoes.
[927] Trimming off all branches and roughly shaping the log into canoe
form.
[928] Ahakea, a Bobea of several varieties.
[929] Kiapuapu, the forward curving portion of the canoe’s rim,
generally known as the manu.
[930] Hoonolunolu, the straight part of the rim.
[931] Oio, a between section of the rim, of fine or straight grain.
[932] Unu, the after curving portion of the rim, known also as the
after manu.
[933] Aha, cord or sennit.
[934] Lolo, the name of the hog-sacrifice ceremony at the finishing of
a canoe; its consecration, when the deity is invoked to witness its
satisfactory completion.
[935] Ama and iako, the longitudinal and arched sticks forming the
outrigger.
[936] The two knees of a canoe, termed wae, are affixed across the
canoe near the iako, to stiffen and strengthen the sides of the craft.
[937] Every occupation had its special priests and deities.
[938] The elepaio (Chasiempis sandwichensis) is the generally credited
agent for detecting defective koa trees, not the alala.
[939] Maile (Alyxia olivaeformis), Hawaii’s fragrant evergreen.
[940] Mailelaulii, small-leaved maile.
[941] These places named are of Kauai.
[942] Localities on Oahu.
[943] Puaena is the eastern point of Waialua harbor; Ehukai, sea-spray.
The saying “Sea-spray of Puaena” is from its misty appearance from the
surf-spray of that windward locality.
[944] The defeated suitor for the hand of Laieikawai, famed princess of
Paliuli.
[945] Mailehaiwale, easily broken or brittle maile.
[946] Mailekaluhea, maile of luxuriant growth.
[947] Mailepakaha, greedy maile.
[948] As note 3, these places and persons are of Kauai.
[949] Palani, Surgeon-fish (Teuthis matoides).
[950] Maikoiko, Surgeon-fish (Teuthis lineolatus).
[951] The writer here makes reference to his absence for a time in cold
regions as a reason or excuse for any shortcomings of his paper.
[952] Wiliwili (Erythrina monosperma), a medium sized tree of
exceedingly light wood; admirable for surf-boards.
[953] These canoes would of necessity be for the use of a single
person, and while handy to handle were not of a durable kind, hence
they were limited. Single canoes were termed kaukahi, also kookahi.
[954] A’ua’u, mullet of a certain age or size; a new species classed as
Chaenomugil.
[955] The several varieties of trees referred to by Hawaiians as ohias
belong to two classes, according to the botanist, viz., Metrosideros
and Eugenia.
[956] Ohia kumakua, “parent standing ohia” seems inappropriate for this
described tree.
[957] Ohia puakea, white flowering ohia, its fruit also white.
[958] Like the above except that it is red, commonly termed “ohia ai”,
eating apple (Eugenia malaccensis).
[959] Puaena, the eastern point of Waialua harbor; and Ukoa, the famous
fish-pond of that village.
[960] Kukaohialaka seems to have been a name conjured around ohias;
literally it signifies “stand the tame ohia”. In the legend of Kaulu,
Fornander Coll., vol. I., p. 522, his wife was Hina-ulu-ohia, “ohia
propagating Hina”.
[961] Waiakea, lit., broad or expansive water; a well-known section of
Hilo.
[962] Ohia lehua, or simply lehua (Metrosideros polymorpha), is the
most prevalent forest tree of the islands; is hard and durable; from it
many of the old-time idols were made.
[963] O’upoopapale, lit., my head hat.
[964] This kuikawa ohia is not recognized.
[965] Ohia ha (Eugenia Sandwicensis) is the tallest of its species,
attaining at times some 60 feet. A very hard wood when seasoned.
[966] Aalii (Dodonaea viscosa) valued as a close hard-grained, dark
wood.
[967] Known also as lehua ahihi, a variety of the Metrosideros
polymorpha.
[968] Hawaii-nei, here in, or of Hawaii.
[969] The various named mats here given show eighteen varieties, some
of which refer to the material of which they are made, others their
fine or coarse mesh or plait, others again plain or colored pattern.
[970] Contrary to the general claim that the pawehe mat was a product
of Niihau only, it is here listed among those of Maui and Hawaii. It is
a sedge mat of fine quality, worked mostly in colored patterns, though
some are found plain.
[971] This designates a pandanus mat, simply, and may refer to the
common coarse mesh mat, seeing that most of them are made from this
same material.
[972] This name, makalii, meaning small eye, indicates a fine-mesh mat,
as makanui (large eye) indicates a large mesh, designated as
two-fingers’ width. Launui also belongs to this class, as it is
described as of three-fingers’ width of mesh.
[973] Pueo is a coarse, thick mat of large size.
[974] Puukaio is described as a mat of many layers.
[975] Hiialo, end of mat; so called because the end of the mat is
brought towards one’s front when the weaving is done.
[976] Ne-ki is made of young bulrushes.
[977] Opuu takes this name from the pattern, so called for its rounding
edges resembling flower buds.
[978] Kumulua, of two layers, and kumukolu, of three layers.
[979] Alolua, as indicated by the name, is smooth on both sides.
[980] Makoloa takes its name from the sedge of which it is made, its
length and fine weave; those of Niihau being the finest of mat
manufacture, some being plain and some in colored pattern.
[981] The puahala, or hinano mat is the famed product of Puna; from the
flower of the pandanus.
[982] Aneenee, sometimes called apeu, and the palaueka, or palau, are
small, portable mats, plain and patterned, for sitting on. The pakea is
a round coarse mat for the same purpose.
[983] Koa (Acacia koa), a fine furniture wood, termed by some of late,
Hawaiian mahogany. Besides the two kinds known as straight-grained and
curly koa, there is a variety of harder grain named koaie, as also
koalaunui.
[984] While koa forests of all the islands furnished canoes, there were
certain sections more favorable than others, both as to size and
quality of the tree and convenience of getting the partly-hewn canoe to
the shore. Hilo and Kona districts of Hawaii and Hana of Maui were
such.
[985] An account is given of one Lulana, of Kipahulu, Maui, canoe-maker
in chief to Keawenuiaumi, finding two koa trees in the Hilo forest from
which he made two canoes, each twenty fathoms long and one and one-half
fathoms deep; the largest ever seen. (Au Okoa, Dec. 29, 1870.)
[986] The kind known as ala, clingstone, the principal quarry of which
was high up on the slope of Mauna Kea.
[987] Other canoe-making countries use fire to facilitate this
hollowing of the canoe, though no mention is made of a like method
being observed here.
[988] These, termed pepeiao (ears), are for the placement of seats.
[989] Hew with, not against the grain in all cases.
[990] Koi wili, a reversible adze, sometimes termed owili; to twist or
turn over.
[991] Koi kupa was the gouge-like adze for internal work.
[992] Wae is the affixed brace to stiffen and support the sides of the
canoe.
[993] Niao is the grooved edge of the inside or body of the canoe on
which the rim is made to fit.
[994] Aiea (Nothocestrum breviflorum), a yellowish wood of light but
tough grain.
[995] Hawaiians produced an excellent lampblack from several plants, as
shown, which, mixed with the gum (pilali, not hili) of the kukui,
furnished a durable black paint.
[996] Akia (Wikstroemia foetida), a small shrub 2–4 feet high.
[997] Wauke or waoke (Broussonetia papyrifera), the well-known paper
mulberry.
[998] Palaholo, not recognized by this name.
[999] Mamaki (Pipturus albidus), furnishing the coarse, heavy kapas.
[1000] Kauwila (Alphitonia ponderosa), a hard, close-grained, heavy
wood.
[1001] Kawau (Byronia Sandwicensis) the preferred kapa-log for its
sounding qualities.
[1002] Ohia (Metrosideros polymorpha), one of the commonest of Hawaiian
forest trees.
[1003] Mamane (Sophora chrysophylla), another hard, durable wood.
[1004] The face of a kapa log or block is slightly convex, not
perfectly flat. The under part is shorter and hollowed, and emits a
resonant sound in use, the ends being placed on stones. It is said that
ownership of kapa blocks, kua kuku, were proved by their tone.
[1005] The clubs, or kapa beaters, were of round and of four-sided
forms, the former with or without longitudinal grooves, the latter
grooved or carved in various patterns. These were of the heaviest
woods.
[1006] Pa-u or skirt. The same applied to kapa spreads.
[1007] Paiula is said to be a kapa into which particles of red kapa are
beaten with the new.
[1008] This furnishes an insight into the method of utilizing worn and
waste material.
[1009] Pala-a, one of the commonest of Hawaiian ferns (Davallia
tenuifolia), the leaves furnishing a red dye.
[1010] The kapala takes its name from daubing, to produce a black kapa,
a funeral garb.
[1011] Olena (Curcuma longa), furnishing a yellow dye.
[1012] Pili grass (Heteropogon contortus).
[1013] Kalamalo, a tufted grass (Eragrostis variabilis).
[1014] Kukaelio, not identified under this name.
[1015] Ti (Cordyline terminalis), whose leaves are of varied household
use, and its roots, when cooked, eaten for its sweet qualities, or
furnishing substance for the distillation of okolehao (rum).
[1016] Opiko, or Kopiko of which there are two kinds, kea and ula, of
the genus Straussia.
[1017] Olomea (Perrottetia Sandwicensis).
[1018] Neneleau, a sumach (Rhus semialata).
[1019] Akala (Rubus Hawaiiensis).
[1020] Not identified under this name. Probably the hauhele (Hibiscus
Arnottianus).
[1021] Kowali or koali vine (Ipomea tuberculata).
[1022] Hale kukuohi, a house set apart by itself, occupied by persons
of high rank.
[1023] Fasten, puki, the word used here, refers to tying the different
woods of the house together only and not to any other thing.
[1024] Kuaiole, lit., rat back.
[1025] Pi-a, a measure of one hand span distance, or space.
[1026] Kauhuhu, cover for the ridge-pole.
[1027] Hale ohule, bald-headed house.
[1028] Ama’uma’u, the Sadleria tree-fern of Hawaii.
[1029] The trimming of the doorway was the final act indicating a
finished house and was attended with religious ceremonies and
offerings. The accompanying feast may be termed the house warming.
[1030] The word pilikia (cling to the post), so applicable for all
sorts of trouble, is said to have had its origin from the necessity of
sleeping with heads to the post (kia) as a safe-guard against night
prowler’s thrusts through the thatching.
[1031] Aho lolo, batten to hold down the thatch.
[1032] Noni, not in general use for house timber, though the variety
Morinada trimera grows some 20 feet high. The smaller tree was
cultivated for its dyes, the root and wood yielding a yellow, and the
bark a red color.
[1033] Hale ili koa, koa-bark house.
[1034] Ekaha fern (Acrostichum micradenium).
[1035] Wailukini, lit., Russian water. From Hawaiian acquaintance with
the Russian trade of the northwest in early days, musk was indelibly
associated with them in name, the dry product being hua lukini, and the
liquid perfume wailukini.
[1036] Loulu, Hawaiian palm, of which there are two kinds, loulu lelo
(Prichardia Gaudichaudii), and loulu hiwa (Prichardia martii).
[1037] Lauhala, lit., hala leaf, though in general use the name is
erroneously applied to any part of the pandanus tree. The body of the
tree is puhala, by which name it is also known.
[1038] Lonomuku, known as Hina-hanaiakamalama, the woman who leaped to
the moon from Hana. Her husband seized and tore off a leg in arresting
her flight, hence muku, cut off, shortened.
[1039] Hana-ua-lani-haahaa, lit., Hana of low heaven, from the
supposition of the low clouds being reached from its hills from which
the above attempt was said to have been made.
[1040] Several parts of the islands lay claim to this tradition.
Koolau, of Oahu, among others, held him in high esteem as a cultivator
faithful in his offering to the gods, wherefore he was saved from death
on being devoured by a shark, and cast ashore on Kauai.
[1041] The one king of Hawaii of this name was the half-brother of Umi,
who overcame and slew Hakau in Waipio, and sacrificed him on the altar
of the Pakaalana heiau.
[1042] The tradition of Owaia is to the effect that he was named as one
of the most cruel kings of earth in answer to an inquiring voice from
heaven.
[1043] Kahiko-luamea, father of Wakea.
[1044] Hua figures prominently in Hawaii and Maui traditions, the one
here referred to being: in a dispute with his priest and prophet
Luahoomoe, on East Maui, about some uwau (Æstrelata phacopygia
sandwichensis) birds, he became so angry that he vowed death to the
priest. Aware of his coming fate Luahoomoe directed his sons to safety
while he perished in flames. Immediately the rains ceased, streams and
springs dried up so that famine and desolation spread, from the
continuous drought. Hua died miserably from which comes the saying:
“Rattling are the bones of Hua in the sun.”
[1045] Ikuwa, September–October, the lunar month.
[1046] Poha koeleele, bursting, pattering.
[1047] Hua, the thirteenth day of the lunar month.
[1048] Varieties of sweet potato.
[1049] Ikiiki, April–May, the time of light summer showers.
[1050] Mohalu, the twelfth day of the month.
[1051] Kaaona, May–June.
[1052] Hinaiaeleele, June–July.
[1053] Keaonui, large cloud, supposed to personify a deity.
[1054] The first Mahoe is August of the Hawaii calendar.
[1055] Lono; this is the twenty-eighth.
[1056] Kau, the sunny season, is from Ikiiki (May) to Ikuwa (October)
of Hawaii’s calendar. The various islands appear to have differed
widely from each other, both in months and seasons. The Kau was also
known as the Makalii season with some. Instead of Mahoe-mua and
Mahoe-hope representing days of the month, as one Hawaii calendar
shows, according to David Malo, Kauai adopts them for first and second
divisions of the year.
[1057] Mahakea, a wild, uncultivated field.
[1058] The days named are from the eighteenth to the twenty-sixth of
the month, inclusive.
[1059] Welo, March–April.
[1060] Six named varieties of sweet potatoes.
[1061] Nana, February–March.
[1062] The day of Kane falls on the twenty-seventh of the month.
[1063] Kaulua, January–February.
[1064] Seven more varieties of potatoes.
[1065] Kaelo, December–January.
[1066] Mauli, the twenty-ninth day of the month.
[1067] Welehu, October–November.
[1068] Makalii, November–December.
[1069] More varieties of sweet potatoes.
[1070] Kanepuaa, a god of agriculture.
[1071] La-i is an abbreviation of two words, la for lau, leaf; and i
for ti or ki, the plant; hence, ti or ki-leaf.
[1072] Puula-i, ti-leaf hill.
[1073] Lau fishing is with large joined nets to the top of which are
affixed bunches of ti-leaf to frighten and confine the fish.
[1074] Paiai, kalo pounded stiff; hard poi.
[1075] The pithy nature of the wood, never of large size, rendered it
light when dry. These stalks were called auki.
[1076] Okolehao, so named from the introduced iron-pot method of its
distillation by the beach-comers of early day.
[1077] Kukui (Aleurites Moluccana), so called for its recognized
light-furnishing properties, as shown in this paper.
[1078] To ripen bananas, the dry leaves of the kukui were wrapped
around the fruit, which is said to effect in three days what would
otherwise have required a week’s time to become mellow. Its use in fish
roasting was, like the ki-leaf, simply to protect it; not for the
imparting of any flavor.
[1079] This furnishes the relish known as inamona.
[1080] Kukui oil, from experience, is known to be a heavy bodied, slow
drying oil, very durable in painting, and said to possess excellent
properties for varnish making. Effort has been made of late to start
kukui oil making as an industry but so far without success, owing to
the uncertainty and high cost of labor.
[1081] Hamauleo, lit., silent voice.
[1082] The writer omits to mention its use ornamentally. The nuts,
polished, are strung on a cord, or tape, and worn as a necklace. Young
nuts furnish a mottled or plain brown lei, while the old nuts rival
black ebony. It has use also in the manufacture of substitute jet
jewelry.
[1083] This furnished the black paint of Hawaii.
[1084] The kukui fungus, pepeiao or ears, for a number of years was
gathered, dried and exported to China, as a much-desired edible
product.
[1085] Kaukaweli, possessed by fear.
[1086] Ulukukui a Lanikaula, kukui grove of Lanikaula, a famous prophet
in the time of Kamalalawalu, who endeavored to dissuade the king from
his fool-hardy invasion of Lono’s domain, Hawaii.
[1087] Kali kukui, string of kukui kernel.
[1088] Ala, the fine-grained clingstone, ordinary lava rock being too
absorbent.
[1089] Kane and Kanaloa, two of the four principal gods of Hawaiian
mythology.
[1090] Kanehunamoku, a mythical land supposed to have been hidden by
Kane; its name implies Kane the land hider.
[1091] The wood of the breadfruit was easily worked, being soft in
grain, yet durable in quality. Canoes are made of it in Tahiti, and it
has qualities for certain cabinet work.
[1092] Pahoa is the name of the instrument rather than the stone. The
same name is given to a weapon of wood, as also stone, which is
described as a short sword.
[1093] Kalaau, the tree.
[1094] Aalii (Dodonaca viscosa), a common hardwood tree, though not of
large size.
[1095] Hulis are the taro-tops cut off with a thin slice or shoulder of
the tuber for its propagation as seed.
[1096] Aae and oha are synonymous terms for young taro shoots.
[1097] Keaouli, or ao nui eleele, the large black cloud, supposed to
embody a watchful deity to whom the farmer appealed for protection and
success.
[1098] Saying grace at one’s meal.
[1099] These mounds varied in size sufficient for from say six or eight
to maybe as many dozen taros each.
[1100] The young taro leaves, cooked, furnish excellent greens,
resembling spinach. It is known as luau when cooked, not before.
[1101] This account shows the religious character of Hawaiians.
[1102] Akolea (Polypodium Keraudreniana).
[1103] This starts out with a grave blunder, Haalou being the mother of
Namahana, the wife of Keeaumoku, father of Kaahumanu.
[1104] Another error, Kamehameha’s birthplace being at Kohala.
[1105] Kilioopu, name of a wind at Waihee, Maui.
[1106] Four waters; the poetic reference to the four adjoining sections
of West Maui, viz., Wailuku, Waikapu, Waiehu and Waihee.
[1107] The peleleu was a special style of canoe, of large size, but
short and deep, as a war fleet for the invasion of Kauai.
[1108] The mamalahoa edict of protection was proclaimed much earlier in
his career, in Puna, Hawaii. Some authorities give it as mamalahoe,
from the incident of its origin, the splintered paddle.
[1109] This person was Kamehameha’s first-born son, but being at this
time an adherent of the Keoua party he was liable to the death
penalties of the vanquished, hence his call for adequate protection.
[1110] Papa, a certain class or code of Kamehameha laws.
[1111] Here the essayist confuses the events and time of Umi with that
of Kamehameha, centuries apart.
[1112] Ualakaa, or Roundtop, at entrance of Manoa valley.
[1113] Ka niau kani, a mouth-sounding contrivance with a coconut leaf
which came into vogue at this time and became thereafter a national
chronological era, as here noted, according to ancient custom, which
reckoned by events, not years.
[1114] This brief version of Kawelo differs in many respects from that
shown as No. 1 in this second volume series. At the outset, the
parents, birthplace on Kauai, and family vary materially. This gives
him but one brother; the other, three brothers and a sister. The main
points, however, retain a similarity.
[1115] The other story shows Kauahoa, as also Aikanaka, of same age
with Kawelo and brought up together as companions, but unrelated.
[1116] Adoption of children in infancy by relatives, or near friends,
was common practice, but oftener at birth than at the development of
character traits as here presented.
[1117] Kawelo as a younger brother of Aikanaka here, and a half-brother
in the preceding chapter; the terms would also apply to them as
cousins.
[1118] This is the same name of Kamapuaa’s antagonist at Koolau that
fled to Kauai and was king there when he again met and vanquished him.
[1119] Kamalama, lit., the moon, in the other version is spoken of as
his brother.
[1120] These are two of those later referred to as Kawelo’s ulus; their
names literally signify The-breadfruit-placed-within, and
The-breadfruit-placed-without.
[1121] Kou, the ancient name of Honolulu harbor, is taken as the
attractive name of Puuloa, presented as a beautiful woman; a common
practice in Hawaiian story.
[1122] Kaena, the northwest point of Oahu.
[1123] Uhumakaikai, literally, the wandering or sightseeing uhu
(Parrot-fish).
[1124] She who became the wife, and led to Kawelo’s instruction in
warfare.
[1125] The javelin exercise with her brothers was as enjoyable as a
bath, wai auau, and is referred to as bath-water.
[1126] Hoapaio, rendered here as antagonist, is of mental rather than
physical contention.
[1127] Tradition abounds with instances of this reserve of one feature
of skill in warfare instruction; the master holding one power in
reserve lest his pupil should gain the mastery over him.
[1128] This has reference to the practice of taming uhus for use as
decoys in catching their kind.
[1129] Wreaking vengeance for Kawelo’s winning away of Aikanaka’s
wives, as instructed by the father.
[1130] The application of the term ulus to this company of ten, but
four of whom are so entitled, likely arises from the expectation that
as a body fighting together they would prove the ulu (bowls) that would
sweep down their opponents. The other version has a larger number, but
they are not referred to as ulus.
[1131] A familiar way of old-time stowaways, or the secreting of
important persons on eventful occasions, in canoe voyaging.
[1132] Kawelo, aware of the opportune time to impress the foe, wishes
to be released.
[1133] Waena, middle; kuaiako, the back or shoulders of the curved
sticks connecting with the outrigger if a single canoe, or which joins
another if a double canoe, as is likely in this case; hence, the
platform between them, the natural place of command.
[1134] The expression papai hale, a shelter hut, shows an old-time
construction on some double canoes as a shield from sun or rain. It is
in its shade that Kawelo stands, which draws the boast of the expert
spearsman who could spear even a blade of grass, as Kakaalaneo also
ranked.
[1135] Pekua, warded off as with a kick; to be done so with the flap of
one’s malo may be understood as the acme of disdain.
[1136] Aikanaka does not accept the battle as his, clearly inquiring of
it as yours—a oukou—though it was at his direction and on his behalf.
[1137] “I only am left,” follows down the centuries. This was
Aikanaka’s experience with Kamapuaa.
[1138] Kapaa, a section of eastern Kauai, between Kealia and Waipouli.
[1139] Naulu, name of the sea-breeze at Waimea. The waipaoa is also a
wind of that locality.
[1140] Waialeale, the summit of Kauai’s central mountain.
[1141] The koolau is the northerly wind of Kauai.
[1142] Aikanaka seeks to benefit by the estrangement existing between
the two brothers.
[1143] A side remark indicating that Kauahoa was oblivious to all about
him.
[1144] A call to a realization of his situation.
[1145] An attempt to win over his brother whom he designates as
hoahanau, companion-in-birth.
[1146] Taunting in riddles. Hawaiians were much given to such.
[1147] Aikanaka serves Kawelo with his same medicine, who in turn seeks
vengeance.
[1148] The spear practice is convincing to the king that he is in
danger unless he can accomplish the death of them all: e pepehi ia
lakou apau i ka make.
[1149] The poalima (Friday) was the right of king or chiefs to the
fifth day of the week, of his people for any work or service he might
wish performed. These were known originally as konohiki days. To
disregard the law by non-attendance of any tenant on poalima days met
with severe penalties. E kuahaua was to proclaim, to herald abroad.
[1150] This assumes that the ulus will ignore the proclamation.
[1151] The other version of Kawelo makes his father-in-law as his
warrior-tutor in all except one club-stroke, which he reserved in
self-defense.
[1152] Kamalamaikipokii, of the original, signifies “the little
youngest Kamalama.”
[1153] Premonition of threatened danger puts them on their guard for
concerted action.
[1154] The reference here is to Kawelo.
[1155] Lehua, brave soldier, Kamalama.
[1156] Chill of the koolau, the north wind, is the overpowering army
which surrounds him.
[1157] For surf aid to speed him shoreward.
[1158] The Hawaiian mode of kissing was to touch or rub noses together.
[1159] Nihoa and Lehua, westernmost islets of the Hawaiian group.
[1160] My lehua (soldier) is softened (overcome) by the makoa rain,
overwhelming soldiers.
[1161] No place of meeting, i.e., his opponents made no stand; they
were on the run.
[1162] Rather widely figurative situation.
[1163] Dead to all appearances.
[1164] The platform of a heiau in preparation for a temple sacrifice.
[1165] The loosening of flesh from the bones was sometimes hastened by
fire.
[1166] The term kaupoku (commonly kaupaku) o ka hale, ridge-pole of the
house, would require suspension of the body therefrom, which would be
quite unusual and not in keeping with the context, calling for
placement from which Kawelo arises at the opportune moment.
[1167] Placed on top, i.e., on a platform or shelf of the structure
(hale) already prepared, which conforms to the temple (heiau) provision
for the placement of sacrifices.
[1168] Two anahulus, ten-day periods, a term only referring to number
of days, never to other counting.
[1169] The term molehulehu (appearance) puka ae (bursting) conveys the
idea of decomposition having set in, quite natural at the end of four
days, yet not borne out by subsequent events.
[1170] Cooked kukui-nut called akimona, is usually the pounded kernels,
though sometimes eaten without such preparation.
[1171] Lomi, or lomilomi, a massage treatment for bruised or tired body
in which Hawaiians are acknowledged experts.
[1172] The caretaker of the body of Kawelo, stated as his sister, is
here shown to be his cousin.
[1173] Kawelo’s inquiry must have had reference to the number of days
of the two anahulus remaining.
[1174] This is coincident that indications of Kawelo’s decomposition
should be noted on the fourth day, and that he should revive when but
four days remained of the period of royal decree.
[1175] Locating heiaus on hill tops was not uncommon, several of which
were inaccessible save through great effort.
[1176] The “wish father to the thought”, that Kawelo was so weakened by
his stone-bruises and three weeks’ fast that he would be an easy prey.
[1177] Not shown who this may be unless Huliamahi, not heretofore
mentioned.
[1178] This evidently has reference to a customary treatment of
defeated warriors, in disemboweling the leader and treating the others
with ignominy.
[1179] A fair warning as to the result if they insist in their ascent.
[1180] Kawelo’s return to life and standing defiant was expected to
strike dismay into the ranks which would make them easy victims. Here
again is a resemblance to Kamapuaa, in the incident at the heiau of
Kawa’ewa’e, Koolau, in coming to life at the temple and killing Olopana
and his warriors.