ka olelo a ka pueo. I aku kekahi i kekahi: “E, o ke kaikamahine no paha
keia a ke ’lii, o Laukiamanuikahiki.” I mai kekahi: “Aole ia; he waa
ula kona, he pea ula, he hoe ula, he kanaka ula, he waa nui, he waa
iki, he waa loa, he kanaka nui, he kanaka iki, oia kona ano ke hele
mai, aole keia kaikamahine ilihune.” Hoolohe hou laua nei, i ka olelo a
ka pueo a me Laukiamanuikahiki. “E pii kaua e olelo i ke ’lii, malama o
ke kaikamahine no keia.” Ae aku kekahi. “Ae.” Hiki laua i mua o
Makiioeoe ke ’lii, i ke aumoe, hoala aku la: “E ia nei, e ala ae oe.”
“Heaha?” wahi a Makiioeoe. “He pueo, aia maluna pono o ka puoa i paa ai
ke kaikamahine. Penei ka olelo a ka pueo, a maua i lohe aku i ke kahea
iho i ke kaikamahine.
E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Make oe, make oe.
Kahea ae ke kaikamahine i ka pueo:
Pueo ino, pueo ino
Hahai wale ana oe i ko makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahahee oe e na pueo.
Oia na olelo a ka pueo i ke kaikamahine la. “Ae, o kuu kaikamahine na o
Laukiamanuikahiki.” Iho lakou nei a hiki, a kahi o na kiai e noho ai.
Noho iho la o Makiioeoe, hoolohe i ke kahea a ka pueo.
A pau ke kahea ana a ka pueo a me ke kaikamahine, maopopo iho la iaia o
ke kaikamahine no, Laukiamanuikahiki; wahi ae la ia i ka puoa, lalau
aku la i ke kaikamahine, a uwe iho la. I loko nae o ka wa i pii ai na
kiai e olelo i ke ’lii, lele iho la ua pueo nei, a pai iho la i na eheu
i luna o ke kaikamahine, a lei iho la i ka palaoa, kakua i ka pau, aahu
i ka ahuula. Oia na hoike a Makiioeoe i waiho ai ia Hina. Ao loa ae la,
kena ae la o Makiioeoe e ho-a i ka umu, a enaena ka umu, kalua ia na
kanaka nana i niania wale, ka poe olelo kikoola i ke kaikamahine, pau
loa i loko o ka umu, a make iho la. O ke aikane a ianei, lilo ae la i
alii, a noho pu iho la me Laukiamanuikahiki.
Kapu ae la o Laukiamanuikahiki, aole e hele i waho, aohe kanaka maalo i
kona hale noho, aohe mea kamailio ia ia. He wahine maikai loa ia ke
nana aku, aohe ona lua e like ai ma ka aina o Kuaihelani, ua puka kona
ula ma waho o ka hale e a ai, me he ahi la.
Holo mai la o Kahikiula, keiki a Makiioeoe mai Kahikiku mai, me ka waa
ula, pea ula, kaulaula, hoe ula, kanaka ula, ka waa nui, ka waa iki, ke
kanaka nui, kanaka iki. O keia keiki, na Makiioeoe me kana hanaukama,
ua hoao hoi me Kahalaokolepuupuu, oia ka Kahikiula wahine, ua noho no
nae i Kahikiku, aole i holo pu mai. A hiki o Kahikiula i Kuaihelani,
halawai me kona makuahine, makuakane, na mea a pau loa. I aku o
Makiioeoe ia Kahikiula, e hele e ike i ke kaikuahine ia
Laukiamanuikahiki; ae mai o Kahikiula.
Hele aku la laua a hiki i ka hale, nana aku o Kahikiula i keia mea ula
ma waho o ka hale, a olelo aku ia Makiioeoe: “E! Pau ko hale i ke ahi.”
I mai o Makiioeoe: “Aohe ahi, he kanaka, aia i loko kahi i moe ai, o ko
kaikuahine.” Wehe aku la laua i ka puka a nana aku la; kii aku la o
Makiioeoe, hoala: “E, ia nei e, e ala, eia ko kaikunane, o Kahikiula.”
Ala ae la o Laukiamanuikahiki, a huli papio iho la ka umauma i lalo.
Nana mai la ia Kahikiula, a aloha mai la: “Aloha oe.” Nani no a nani,
ui no a ui, aala no a aala, onaona no a onaona, he keu o ka maikai, e
nana ia Laukiamanuikahiki, e nana ia Kahikiula, ua like a like.
Nolaila, olelo aku o Makiioeoe ia Kahikiula, eia no kau wahine o ko
kaikuahine, hui ae la laua, pale ia i ke kapa. Pela laua i noho pu ai a
hala he mau anahulu elima, koi aku ke kaikunane e hoi; hoole mai ke
kaikuahine: “Aole oe e hoi, aia o kaua pu ke holo, alaila, hoi oe.” “A
oe pona e mainoino auanei oe i ko kaikoeke; e noho no oe, owau ke hoi.”
No keia hoi pinepine o Kahikiku, ae aku o Laukiamanuikahiki: “Ae, e hoi
oe, mai hoohewahewa nae ia’u ke hele aku mahope aku nei, o make oe,
make ko wahine o Kahalaokolepuupuu ia’u.” Hoi aku la o Kahikiula i
Kahikiku, a noho me Kahalaokolepuupuu. Noho iho la o Laukiamanuikahiki,
a aloha ia Kahikiula, uwe iho la, a nana aku la i ka lele a ke ao o
Kahikiku, oli aku la:
Kau ana ka la e kau ana,
Kau ana ke aloha i kuu maka,
Ke hooluhi nei la i kuu kino,
Ke lalawe nei la i kuu aoao,
Aloha ka ukana a ke aloha la,
He waimaka e.
No ka halialia anoano wale mai o ka noho ana iaia nei, kipu mai ke
oloha iaia nei i ke ao a me ka po, nolaila, hele aku la keia a ma ke
kapa kahakai, noho iho uwe, a pau ka uwe ana, kahea aku la keia: “E
hono kua wawaka e. Kuu kupunawahine o kai nei la; hele mai, eia au o
Laukiamanuikahiki ko moopuna, kaikamahine a Makiioeoe ame Hina.”
Hiki mai la ka honu kua wawaka wahi ae la ke kua a hamama, komo iho la
keia i loko o ke kua, popoi ae la a paa, luu aku la ka honu a hiki i
Kahikiku. Wehe ae la ke kua o ka honu, oili ae la keia a hele aku la i
kapa kahakai, nalo aku la ka honu i loko o ke kai, hele aku la keia he
lokoia na Kahalaokolepuupuu wahine a Kahikiula. Ia wa, lawe o
Laukiamanuikahiki i ke kino luahine, a huna i ke kino maikai, kahea ae
la:
E kini o ke ’kua,
E ka lehu o ke ’kua,
E ka lalani o ke ’kua,
E ka pukui o ke ’kua,
E ke kaikuaana o ke ’kua,
E ke kokoo-ha o ke ’kua
E ke koo-lima o ke ’kua,
E lawe ae oukou i kuu kino maikai, huna oukou a nalo,
Haawi mai oukou i kino luahine no’u, kolopupu, haumakaiole.
Ia wa, lilo iho la keia i luahine a make loa me kahi hulilau kahakai,
me kahi laau ohiuhiu ina, wana. I loko o ka loko ia a
Kahalaokolepuupuu, he aholehole ka ia, he nehu, he iao, na ia a pau
loa, me ka limu, hao ae la ka mana o Laukiamanuikahiki, pau a panoonoo
ka loko.
Iaia e kokolo ana me kahi hulilau ma ke kahakai, hiki mai la na elele a
Kahalaokolepuupuu, a kahea ana: “E kahi luahine, pau loa ka ia a ke
’lii wahine ia oe, aihue maoli oe e na wahi luahine.” I aku keia: “Aole
na’u, he pau kahiko no ko ka ia o keia loko, o ko’u hele ana mai nei,
kapili oukou i pau ia’u.” I loko o keia wa, loaa hou kekahi inoa o ia
nei, mai na elele mai, o Lipewale, he mai no Kahalaokolepuupuu. Olelo
mai na elele: “E pii kakou i ka hale; o kou inoa, o ka inoa o ka mai o
ke ’lii wahine, o Lipewale.”
A hiki lakou i ka hale, olelo aku la na elele: “Aohe ia i koe o ka
loko, ua pau i nei wahi luahine, e noke ana keia i ka ohiu i ka ina, i
ka wana.” I mai o Kahalaokolepuupuu: “E kahi luahine, o ka inoa o kuu
mai o Lipewale, o kou inoa ia, ea, he ai ia’u, he kapa, he hale, noho
no kaua.”
Moe iho la lakou i ka po, hele mai la o Kahikiula ma kahi o Lipewale e
moe nei, lele iho la honi i ka ihu, kahea ae keia: “Owai keia e honi
nei ia’u?” Kahea mai o Kahalaokolepuupuu: “E Lipewale, heaha ia?” Paa
loa ko ia nei waha, aohe ekemu aku. Ma keia ano kino luahine o ia nei,
ua ike mai no o Kahikiula ma na hiohiona maka, a ua maopopo no iaia o
ke kaikuahine o Laukiamanuikahiki.
Pela ka ia nei mau hana i na po a pau loa; ina e ike keia e moe pu ana
ke kaikunane me ka wahine i kahi hookahi, ala ae la keia hoonakeke i na
paipu, holo mai la ke kaikoeke ninau, hai aku la keia he iole; no ka
mea, he huhu keia i ka moe pu o laua la.
I mai la ke kaikoeke: “E Lipewale e pii kakou i kukui kapala no kuu
pau, i uka.” Ae aku la keia: “Ae.” A hiki lakou i uka, hoiliili iho la
a loaa ke kukui, hana iho la a haawe, olelo mai lao Kahalaokolepuupuu:
“E Lipewale, ia oe ke kukui a kakou e haawe ai.” “Ae, ia’u.” Kaha aku
la lakou la iho, kaa iho la o Lipewale mahope me ka haawe kukui. Wehe
ae la keia a hamama malalo o ka haawe ka waha, hookomo aku la na lima i
ka aweawe, a iho aku la, ka ke kukui helelei no a hiki i ka hale, pau
loa.
“Ea! Auhea kau kukui e Lipewale?” I aku keia: “Ka, o ka oukou hana ana
no a paa i ka aweawe, kau no ma ke kua iho mai nei au. Aole o’u maka ma
ke kua e ike ai au i ka helelei o ke kukui.” I aku o Kahalaokepuupuu ia
Lipewale: “E noho oe e kapala i kuu pau, e iho makou e auau kai.” Noho
iho la keia kapala i ka pau, kii aku la keia i ka lepo puaa a me ka
lepo palahu, hoi mai la kapala, ma ka loa kekahi ohe, ma ka laula
kekahi ohe, alua kakau o ke kapala ana. A liuliu, iho aku la keia
mahope e auau kai; lawe ia ae la ke kino inoino luahine o ia nei, kuu
ia iho la ke kino maikai; iho aku la keia a hiki, a kokoke ia lakou la,
pipa ae la keia he wahi e ae, auau iho la keia a pau, hoi mai la no.
Alualu mai la lakou la mahope, aohe launa mai iaia nei, hiki mua aku la
keia a ka hale, lawe ia ae la ke kino maikai, kuu ia iho la ke kino
luahine. A hiki lakou la, ninau mai la: “Ea! Aohe oe i ike i keia
wahine maikai i pii mai nei, makai mai nei?” “Aole au i ike, i ka noho
iho la no wau ma waho nei la a puka mai la oukou.”
I mai la o Kahalaokolepuupuu: “E hele makou e hula, e noho oe i ka hale
o kakou, mai haalele oe,” ae aku la keia, “ae.” A hala lakou la i ka
hale hula, noho iho la keia me ke kaikunane me Kahikiula, puka ae la
keia a waho o ka hale, kahea.
E kini o ke ’kua,
E ka lehu o ke ’kua
E ka lalani o ke ’kua,
E ka pukui akua
E ka mano o ke ’kua,
E kaikuaana o ke ’kua
E ke ’kua muki
E ke ’kua hawanawana,
E ke ’kua kiai o ka po,
E ke ’kua alaalawa o ke aumoe
E iho, e ala, e oni, e eu,
Eia ka mea ai a oukou la, he hale.
Ia wa, hoi mai la ke kino maikai o ia nei a pili, hao mai la ke ’kua,
pau ka hale i ke ahi, pau ka hale hula, pau ke kaikoeke, na mea a pau i
olelo ino iaia nei, pau loa i ka make.
Kahea mai ke kaikunane o Kahikiula iaia nei, “hoi mai kaua e
Laukiamanuikahiki,” hoole aku keia, “aole au e hoi aku me oe, i
mainoino ka hoi au i kou hale. Eia au ke hoi nei i Kuaihelani.”
E like me na mea i olelo ia i loko o keia kaao, pela no na mea o keia
wa e noho nei, ka moe kaikunane, kaikuahine, ka mainoino, ka hana aloha
ole, a me na hana he nui loa. Nolaila, ua lilo keia i kumu alakai no ka
poe hou o hope loa nei.
NOTES
[1] Wakea and Papa as here shown are the traditional creators of nearly
all the islands of the Hawaiian group. Other legends refer to this pair
as the progenitors of the Hawaiian race; also, that Wakea was the
eldest of three sons of Kahiko, an ancestor of the people. From Wakea
sprang the line of chiefs, while the second son, Lihau-ula, is stated
as founding the priesthood.
[2] Hina appears to have been a name easily conjured with, for it
figures, by itself, or with suggestive appellations, more frequently
than any other in events of mythical character in the songs and
traditions of Hawaii, and is well known also throughout Polynesia.
[3] Opuukahonua (given also in places as Opukahonua) signifies “budding
earth”, and it is coincident that the account of the islands’ birth is
narrated by such a personification. In like manner the further
tradition of their origin is appropriately sung by Kahakuikamoana, “the
roar or boom of the sea”, while the version by Pakui, signifying “added
on; joined”, deals with the traditional development of the group.
[4] The first offspring is given figuratively as a yellow flower; also,
as the first morning light.
[5] Referring to Kamehameha’s kingly and ascribed divine genealogy.
[6] Sacred Albino, kekea kapu of the original, if not an error, would
refer to the traditional arrival of the “poe ohana kekea”, which dates
back to the thirteenth century; castaways on Maui, from a vessel called
Mamala. Besides the captain were five others, both men and women. Of
this party Neleike it is said became the wife of Wakalana, a ruling
chief of Maui, and the mother of his son Alo-o-ia, and that they became
the progenitors of the “poe ohana kekea”, white people with bright
eyes; the sacred Albino of ancient time.
[7] The word lopa, here given as a foundling, was the term generally
applied to a person of low class, an under farmer.
[8] A wohi was recognized as of the highest rank of Oahu chiefs.
[9] This doubtless refers to the month Makalii, rather than to the
Pleiades, of same name.
[10] Kalani, lit. the heaven, or heavenly one, freely used from this
point impressed the translator with the idea that the whole song was
evidently composed as an inoa, or name song for Kamehameha the Great,
and, following custom, his own feats are lauded in figurative language
and woven in with common traditional lore.
[11] Aa is the small side roots; mole the main stem, or tap root.
[12] Kamehameha going conquering from island to island.
[13] The thirds joined may refer to Kamehameha’s half of Hawaii uniting
in purpose for the winning of Hilo, Puna and Kau in the overthrow of
Kiwalao.
[14] Poetic form and abbreviation for Kamalalawalu.
[15] Another epithet of Kamehameha.
[16] The song is unfinished, perhaps unavailable to the scribe.
[17] See note 4, page 2.
[18] This is an erroneous conception of the meaning of the line “Na
Kuluwaiea o Haumea”. I believe the real meaning, in prose, is Na
Kuluwaiea keiki a Haumea ke kane i moe ia Hinanuialana ka wahine a
hanau, etc. It was Kuluwaiea the son of Haumea who intermarried with
Hinanuialana as wife and was born to them, etc. [Trans. comment.]
[19] The kekea, or Albino, in third line of section 5, is shown here to
be keakea, semen, which, by the narration following, indicates it as an
emanation from a person of sacredness, having special functions, whose
every act partook of a sacred character, bearing out the idea which
prevailed that certain ancient chiefs were of such high and sacred rank
that their sanctity pervaded their premises, and applied also to all
that they had, or did, or desired.
[20] Indicative of life.
[21] There is a heiau in Manawai, Molokai, said to have been built and
occupied by Pakui still to be seen.
[22] Wakea, son of Kahiko, the ancient, the abyss.
[23] Tahiti-ku and Tahiti-moe, lit. standing and sleeping Tahiti, or
more properly Kahiki, refers to distant lands eastward and westward of
the place where the first of mankind were created. Pol. Race, Vol. I.
[24] As fine kapas were displayed.
[25] A time at birth when all were excluded.
[26] This figure indicates high estimation for royal care; the porpoise
as one dodging difficulties, seldom caught.
[27] Young in years.
[28] An ancient name of the island of Kauai, indicating a child of
heavenly quality.
[29] Kapumaeolani, the sacred sprig of heaven, referring again to
Kamehameha’s claimed genealogy.
[30] The sacred conch sounding to heaven.
[31] The child of two chiefs; the deeply anointed one.
[32] Various terms of anointment, or dedication, indicating time, as to
morning, noon and night.
[33] Daughter of Papa and Wakea, to effect incestuous intercourse with
whom, Wakea, with aid of his priest, established severe lines of kapus
upon women.
[34] Haloa, son of Hoohokukalani and Wakea, whom he resembled, as in
the preceding line.
[35] Lines of aliis.
[36] Expression indicative of a high chief. Its “still eyes” imply
dignity, which is borne out as on wing it swoops o’er the fields.
[37] Refers to high and sacred rank.
[38] The Hawaiian’s idea of the seat of thought was not the brain, but
the intestines.
[39] Kapuakahi, lit. “the first flower.”
[40] Referring to Akahi-a-kuleana, mother of Umi.
[41] Referring to Umi-a-Liloa who broke the kapu of Ahaula at
Paakaalana, Waipio.
[42] A reference to Umi’s daring the kapu by entering the precincts of
Paakaalana over the sacred guard-line of Ahaula when seeking and
claiming his paternity from Liloa.
[43] This perhaps is Kuaiwa.
[44] The high priest sacrificed by order of the cruel Hakau, which
insured the desertion of Nunu and Kekohi to Umi’s standard.
[45] Meteorites (?).
[46] Nukuhiva of the Marquesan group.
[47] The island of Bolabola of the Society Islands.
[48] Other accounts give this Oahualua.
[49] Makuakaumana, the parent that hung on a branch.
[50] Kapawa, the wall of time.
[51] Kea’s big red fowl.
[52] Lono that stands in heaven.
[53] The growth of beach of Nana.
[54] This expression may be taken to refer to Hawaii’s verdancy.
[55] Waia was husband of Papa after her return from Tahiti.
[56] Meaning the fourth instalment of royal kapu belonging to
Iwikauikaua.
[57] Referring to a branch shooting out horizontally from a tree,
denoting great misfortune.
[58] This looks like passing judgment that the culprit must suffer for
his deed.
[59] The eight-finned shark, like the eight-eyed and eight-forehead
celebrities were famed for their magic powers.
[60] This island of lehua groves may also refer to its many fighting
men.
[61] The haole, or foreigner, is generally understood to refer to a
white person unless it is qualified.
[62] This famous legend of Aukele-nui-a-iku, says Fornander, has the
earmarks of great antiquity and is known in some form or other on
several of the Polynesian groups, Aukele, the hero, being the youngest
son of Iku, or Aiku in other lands. The story has marked resemblance in
several features to the Hebrew account of Joseph and his brethren, and
is traced back to Cushite origin through wanderings and migrations
rather than being an evidence of Spanish influence during their contact
with this group of islands in the sixteenth and seventeenth centuries.
See Pol. Race, Vol. I, p. 40.
[63] This point of origin is a popular mythical land whose name,
likely, was intended to perpetuate its favored location, “shouldering
or supporting heaven.” It is freely used, and at times becomes
Kuihelani.
[64] The family connection -a- to Iku is maintained throughout, Iku as
the source, being the ending of each name but one, the tenth, in which
case it is changed to Iku from heaven.
[65] The name of the first-born differs here, shortened by omission of
the prefix Ke, the.
[66] This has reference to the alleged ability of expert wrestlers to
break the bones of an opponent while holding him in mid air. Lua, the
art of breaking the bones of a person was much practiced in ancient
times.
[67] The expression of the original, ae kai, is literally sea beach.
[68] Ape, Alocasia macrorrhiza.
[69] Holani-ku and Holani-moe, evidently refers to a land of origin, as
East and West Holani. Other references of like nature are taken to
refer to the rising (ku) and setting (moe) sun, thereby indicating east
and west.
[70] This apparent Kamakau assertion lacks confirmation. Nowhere else
do we find this land of Kane so located.
[71] This closely resembles the name of the god brought from Raiatea by
Laa-mai-kahiki and deposited in the heiau of Moikeha at Wailua, Kauai.
[72] This may be understood as indicative of great grief.
[73] Pa-u ai kaua, lit. war-eating skirt; a battle robe or garment.
[74] Ekoko mentioned here is probably the same as akoko (Euphorbia
lorifolia), a small tree, the milksap of which gives its native name
koko, blood.
[75] Walina, the ancient term of greeting, is given by Andrews as a
reply expression or return, but it is shown throughout this story to be
of equal use to greet, and reply, as is the more modern term of
salutation, aloha.
[76] This chant or ditty of the konane game is met with again in the
story of Lono and Kaikilani, and is in use among Hawaiian players of
the game to this day.
[77] Amama; ua noa, the usual ending of prayers is equivalent to our
Amen, though scholars differ in its literal translation. A treatise by
Fornander on the phrase has the following: “The prayers of the Hawaiian
priests, offered in the temples, as well as those offered at private
sacred places, or in family worship, invariably closed with the
ejaculation Amama, equivalent to Amen. Amama, as a verb, means ‘to
offer in sacrifice.’ It does not occur in any other Polynesian dialect
that I am acquainted with.... I therefore consider it to be a foreign
word imported into the language in far remote times.... It was a
formula employed on occasions of worship in imitation of his teachers,
but without any inherent sense derived from his own language, as
multitudes of Christians today use the word Amen without knowing its
origin or sense. That the Hawaiians employed Amama as a verb, ’to offer
in sacrifice’ I look upon as a later adaptation when the primary sense
of the word, if ever known, had been forgotten.” His note on the phrase
Amama, ua noa, in Pol. Race, Vol. II, p. 178, says: “Literally it means
‘it is offered, the tabu is taken off, or the ceremony is ended.’”
[78] Ola na iwi, lit. bones live, is understood not only to be revived
by relief of present distress, but to perpetuate one’s existence
through his progeny.
[79] A poomuku rainbow, as its name indicates, is the stem only of the
arch; poo, head, and muku, cut off; hence, a headless rainbow. Its
three colors deal not with its blending shades.
[80] The reference to the koae is to indicate the height of the cliffs,
for this bird never flies low.
[81] Reservation of one power, or point of skill, on the basis of self
protection, as here admitted, is a characteristic feature in many of
the traditions.
[82] Kino, in the reference made here as one of the four bodies which
Namakaokahai possessed, is better understood as her miraculous powers.
[83] Ka-uila-nui-ma-keha-i-ka-lani; the great lightning that excels in
the heavens.
[84] Meki ku i ka honua; meki being an ancient name for iron is here
rendered as “iron that stands in the earth.” As iron ore was unknown to
Hawaiians the meki in this case more likely refers to their deep pit in
the earth where dead bodies were interred with kapas and other
valuables.
[85] Ahikanana, champion or defiant.
[86] The expression ihu kaeaea may be said to be a dramatic utterance
applied to a warrior; a brave man, signifying one who carries his head
high.
[87] Tributes of the elements to rare beauty and high birth is
characteristically the Hawaiian ideal, not restricted to legendary
lore. Heavy rains, or an electric storm on the death or funeral of one
of high station, or the red rain -ua koko- or rainbow presence are
acknowledged as signs of royal recognition.
[88] Kau-mai-iluna-o-holani-ku; lit. appearing over East Holani. See
note 2, p. 40.
[89] Poi uhane, spirit-snatching, was a deep-seated superstition that
was fostered by a class of sorcerers professing ability to cause the
spirits of the dead to reenter the body of a person and possess it, as
may be desired, or, at will, to seize and crush a departing spirit to
its everlasting death.
[90] Ai pioia, food of departed spirits, was supposed to be
butterflies, moths, spiders and such ephemeral objects.
[91] Hawaiian mythology abounds with reference to the sacred or holy
waters of Kane under various names and attributes, of which “the water
of everlasting life of Kane” was a familiar expression.
[92] Nenelu, a miry or soft place; lewa nuu, an indefinite place on
earth, the opposite; generally connected with lewa lani, a place
belonging to anything above or in the heavens; hence, fallen into
space.
[93] Kaukihikamalama, the moon placed on edge.
[94] The custom, as evidence of high rank and rare beauty, was to be
withdrawn.
[95] Kapoino, lit. the evil night; ka, the, po, intensive, ino, bad or
evil; hence any person or thing unfortunate, in distress, or ill-fated.
[96] The phrase nana i kuu piko, lit. look at my navel, or middle, may
be understood as a command for attention, to “look directly at me.”
[97] Palea-i-ka-aha-lana-lana, lit. protected by the binding cord.
[98] Ka lauoho o Kuliliikaua, lit. the hair of Kuliliikaua, must be a
figurative expression, as is hulu o Maui in line 12.
[99] Hulu o Maui is thought here to be figurative of the forest belt of
Maui, the island, since it is not applicable to the demi-god of that
name; hulu, when applied to a person being the hair of the body, not of
the head, which is lauoho.
[100] The literal translation of this line, bearing out its connection
with the rainy region of Kamakalana, strangely enough, gives it the
name of Ikumailani, the kindly brother of Aukele.
[101] Halaoa, to project or stand out, is defined farther in the
original as resembling mahaoi, impertinent or presumptuous.
[102] Aloiloi, a small bony fish, insignificant as an angler’s trophy.
[103] Apiki, defined here as “queer,” the sense in which Aukele wished
his wife to understand him was “having again met misfortune.” The
general use of the word is akin to cunning deception.
[104] Anekelope maka palupalu, lit. “soft-eyed antelope”, introduces a
new animal to Hawaiian story in this modern complimentary expression
implying the fair sex.
[105] This legendary account of the origin and successive changes of
volcanic activity throughout the group coincides with the views of
geologists relative to the order of change.
[106] This had reference to a cluster of rocks in a field or section of
aa—rubble lava—in the uplands, said rocks being noted for their
grouping rather than extraordinary size.
[107] The term kuleana alokio no Pele, means Pele’s allodial title.
[108] Ka-lakee-nui-a-kane, the great bend of Kane.
[109] Makukoae, thought at first to be the same as Kukoae, just
mentioned, is defined by Andrews as “the state of one dying, formerly
worshiped as a god,” which suggests that in Iku’s second battle with
the king of Kauai he was defeated, not by the king, but by death.
[110] This was a popular betting game which consisted of sliding a
slender stick or javelin some four or more feet in length, first
striking the ground or smoothed grassy plot in its flight; a variation
from the short cane-arrow game of pua.
[111] Olohu, as also ulu, was the name of a stone disk used in a game
of same name, more particularly on Maui and Oahu. It was more generally
known as maika, the game consisting of rolling this round, smooth stone
the greatest distance, on which heavy stakes were wagered, even to
one’s bones, meaning life itself.
[112] The covering of water-gourds, to which the “pau of Luukia” is
likened, was a woven network of cord, without apparent beginning or
ending. D. Malo says the canoe-lashing of the Luukia kind was reserved
for the canoes of royalty and was known as, or called, kaholo.
[113] Name of the famed Paao temple at Puuepa, North Kohala.
[114] Recounting the incidents of the voyage.
[115] A toy made from a curved leaf of the ki plant (Dracaena
terminalis).
[116] These arrows were made from the blossom-stalk of the sugar-cane
and were of two kinds, one of less than two feet in length for shunting
along the ground; the other was usually the full length of the stalk,
its use being with a short string so affixed as to detach itself as it
was jerked from the ground for its flight. Both kinds had to be
perfectly straight to accomplish long flights; any tendency to curve
rendered the arrow defective.
[117] One of the structures within the heiau, or temple.
[118] Disfigurement of the person upon the death of a chief was general
and varied. Peculiar hair cutting, even to the shaving of the head,
marking of the face, knocking out of the front teeth, etc., being
recognized grief signs.
[119] One of the signs of royalty’s presence.
[120] This is the first reference to a “place of refuge” among the
temples of Hawaii, of which this one of Paakalana, at Waipio, Hamakua,
and the city of refuge at Honaunau, Kona, were the most famous
throughout the group. The latter is still in existence in a fair state
of preservation.
[121] Lua pa’u was a deep pit, a necessary adjunct to all temples of
sacrifice; virtually a bone pit.
[122] Puloulou was a kapa-covered stick, called pahu, erected as a sign
of kapu. When attached to the platform of a double canoe it was such as
to indicate the voyaging chief’s rank.
[123] The Oneoneohonua was a prayer of long duration.
[124] The anuu was the tall skeleton-framed, kapa-covered structure of
a temple, before which the idols stood, and where victims were laid;
known also as lananuu, and nananuu.
[125] This request was for the carrying out of the moepuu, or
“companions-in-death” idea, a not uncommon practice up to the times of
Kamehameha.
[126] Ohe kaeke is lit. a drum-flute, a bambu instrument as
accompaniment to the drum.
[127] Laamaikahiki, a son of Moikeha by Kapo, his first wife, was a
half-brother of Kila.
[128] The bones of Moikeha must have been returned and cared for by the
sons after that fateful trip to Waipio, instead of having been lost in
the ocean, as reported by them.
[129] Waa naku seems to have been coupled erroneously in its rendition
of “a canoe made of bulrushes.” Naku has several meanings, one of
which, according to Andrews, is “a search, a pursuit after.” Using that
term in this case would render it appropriately a “search canoe,”
rather than an unseaworthy craft of rushes, nowhere else referred to in
Hawaiian tradition.
[130] The two tides, rising and ebbing, are here ingeniously likened to
two powerful demi-gods of the ocean.
[131] Anahulu is a measure of time only, indicating a period of ten
days and nights. The term did not apply to any other counting, neither
of years nor of articles. The length of time might be one, two or forty
anahulus and so many days, as fractions of an anahulu.
[132] Kalukalu, a delicate, gauze-like kapa, to which the morning mist
is likened as it is dissolved by the rays of the rising sun.
[133] In the story of Moikeha this netting of cords which was
designated “the pau of Luukia” was her own doing, according to other
versions, not Olopana’s.
[134] Opala, rendered here as “chaff”, falls far short of the
contemptuous expression of nothingness, rubbish, or anything worthless
which may be blown away by the wind, conveyed in the original.
[135] The naming of war clubs appears to have been a very general
custom, as they are frequently referred to in tradition as being
famous. It is likely that their names may have been applied to
commemorate an event, as it is noted that these named clubs are the
dependable weapons of celebrated warriors.
[136] A fairy story recognition by the elements of a royal descendant,
at whose approach the spirits of former subjects appear as if to do
homage.
[137] This doubtless refers to returning to a mountain abode, from
which the lowland plains are designated “the earth”.
[138] Even the shells of the shore are made to recognize a royal scion.
[139] Modern use of the term alii aimoku signified a district chief.
Formerly it indicated the ancient hereditary supervising lord, or
chief, of a district or island, distinguished in this case as ’lii nui
aimoku.
[140] A popular game in betting contests, which consisted of sliding a
slender stick—a sort of javelin some four or more feet in length, first
striking the ground in its flight.
[141] An evident custom for recognition in after years, as it forms the
basis or key note in several popular Hawaiian traditions, for the
future recognition of offspring by identification of articles of rank.
[142] An act claiming recognition, as possessing rights. In such a case
a retention of the claimant on the lap is favorable; but a separating
of the knees to unseat the child is considered a repudiation.
[143] Keiki hookama, lit. adopted child, in this case is more that of a
sworn boon companion, as they were lads together and in no sense as
father and son. It illustrates a custom of companionship in expectation
of sharing in the honors and good things of life. A close attendant,
not a menial servant.
[144] As a rule the Hawaiian house had but one door, in front, though
end or side openings were not unusual. It was likely through such an
end opening Umi was advised to enter and make himself known to Liloa,
to avoid the guard at the entrance.
[145] Ua laa ke keiki of the original is not that the lad was sacred to
the king in the usual sense, but that having trespassed the kapued
royal precincts he was liable to the death penalty. He had forfeited
his life, and the king only could stay the law’s execution.
[146] “An honest confession is good for the soul.”
[147] Oki ka piko was in this case a formal public act to confirm Umi’s
heirship, for doubtless the ceremony of circumcision had been performed
according to custom shortly after birth, unless possibly it had been
prearranged for Liloa’s act of recognition.
[148] To use Kaili, the inherited war god of his father Liloa, as a
fish deity, by Umi, seems an unusually degrading act.
[149] The appearance of a rainbow was held to indicate a person of high
rank in its vicinity, and to be identified by a black pig was
conclusive evidence beyond dispute. Even Kalakaua is said to have
resorted to this means for identifying royal remains when he endeavored
to locate the bones of certain ancient aliis.
[150] A Hawaiian Cardinal Wolsey.
[151] To test for royal care of the usually favored priestly order.
[152] An insight is given here of the ancient custom of entertaining
distinguished guests.
[153] Illustrative of the solicitous expression “Ola na iwi,” bones are
preserved.
[154] The Hawaiian umu, or imu, oven, was made on the ground as
required, by heated stones forming a mound over the various articles of
food placed on a leaf-lined base of hot rocks and covered in like
manner, over all which a mantle of earth was thrown to keep in the heat
and steam.
[155] A customary greeting on the meeting of long-separated friends or
relatives.
[156] Meaning, the die is cast, his doom is sealed.
[157] Waning days of the moon, twenty-first to twenty-sixth; Kane
followed, the twenty-seventh, then Lono; nights of special temple
services.
[158] E kauila ko akua implies a temple ceremony in which the principal
god is readorned with feathers; in this case Hakau’s deity.
[159] The twenty-third of the lunar month.
[160] Realizing the trap into which he was led, a surprise so complete
that he was unnerved for any resistance, or self-protection.
[161] The flat-head ideal of beauty with Hawaiians had reference to a
head broad and straight at the base, not flat on the top as might be
supposed.
[162] Ooki pahupu; lit. cut asunder, is here used with a sense of
injustice which calls for retaliation, or retribution.
[163] A sign to assemble together about the canoe for the capture
therefrom of a victim for the altar.
[164] The fabulous fish-hook of Maui wherewith he sought to draw the
islands together.
[165] This friend was Umi’s backer in his surfing contest with Paiea
off Laupahoehoe.
[166] An unusual procedure, likely of modern interpolation.
[167] A not uncommon wager in those days.
[168] The channel between the islands of Maui and Hawaii.
[169] Malukoi, a season of special temple observance to procure ohia
trees for the heiau.
[170] Hawaiian rank was held to descend through the mother, not the
father, hence the obscure unrecognized rank of Akahiakuleana was the
ground for considering Umi as of low birth.
[171] An unusual term to apply to Hilo, which has reference to its
northerly section.
[172] Or companions, Omaokamau, Koi and Piimaiwaa.
[173] It is unusual to find a successive family name in early history.
[174] In this and following union of close relation is shown the
solicitude for the preservation of unalloyed royal blue blood,
according to their then standards.
[175] Wiliwili, Erythrina monosperma, a light white wood forming the
ornament or tongue of the necklace. As this has been known generally of
ivory, from sperm whale’s teeth, with variations in shell and in bone,
the name palaoa is confusedly applied to all alike as an ivory-tongued
necklace. This account would imply that palaoa was the name of the
peculiar curve-tongued ornament itself, not ivory, the material of
which it was formed, though its general use and reference as niho
palaoa—ivory tooth—is responsible therefor.
[176] Each of these named games were usually for indulgences in
lascivious conduct.
[177] Kanoa heiau was located at Puueo, on the northerly bank of the
Wailuku river, Hilo; destroyed in recent years.
[178] The kaakaua were a class of chiefs consulted by the king in times
of difficulty. The term implies councilors of war.
[179] A variety or species of small fish, Anchovia purpurea.
[180] Poupou, rendered here “chubby”, applied as a nickname, hardly
agrees with the earlier statement of Umi’s excellent physique, which in
one place won him two wives to the one each of his companions.
[181] Or grandmothers possessing supernatural powers.
[182] “Battle of the god” and “sea of the god,” in the sense of
overwhelming.
[183] Its account is given in following paper, Kihapiilani.
[184] Ahua-a-Umi; collection or memorial of Umi. These ruins lie on the
great plateau of Hawaii about equally distant from Mauna Loa, Kea and
Hualalai, the principal structure being the temple of Kaili, said to
have been erected by Umi. Three northern pyramids forming the front are
also credited to him to represent the districts of the island he then
governed, other districts as conquered being obliged each to build
similar pyramids on the side of the temple. [Wilkes U. S. Ex. Exped.
1845, vol. IV, p. 100.] Alexander says: “Umi built a remarkable temple,
now known as Ahua-a-Umi, which he is said to have occupied as his
headquarters. Around this heiau he caused six pyramids of stone fifteen
or twenty feet high to be erected, one by each district of the island,
besides one for himself.”
[185] Ala is the flint kind of black basalt rock, used for the adze and
other native implements.
[186] A customary service committed only to one’s most trusted friend.
Tradition asserts that Umi in his solicitude on this subject said to
Koi: “There is no place, nor is there any possible way to conceal my
bones. You must disappear from my presence. I am going to take back all
the lands which I have given you around Hawaii, and they will think you
in disgrace. You will then withdraw to another island, and as soon as
you hear of my death, or that I am dangerously ill, return secretly to
take away my body.” [Trans. from Jules Remy.]
[187] It is said that no hardship was considered too great to comply
with the trust imposed on a faithful friend for the secret interment of
their remains, reduced to a prepared bundle of bones.
[188] This indicates its place of concealment as high up in the cliffs.
[189] Known also as Lono-a-Piilani, and referred to at times as
Lono-a-Pii. In this narrative he is given the father’s name, making it
confusing because unusual.
[190] The first reference to the rainbow as a priestly prerogative, or
that more than one was required to distinguish a chief.
[191] A sneering term applied to Piilani, as kukaipopolo was applied to
Umi for his alleged low birth.
[192] Lit., to stand separate, alone.
[193] Or sacred chiefs, tenth descendants of Lonokaeho.
[194] Or unblemished pig.
[195] Ilio hulu pano; dog of perfection, black.
[196] A variety of striped or spotted fish (Chætodon ornatissimus).
[197] From indulgence in forbidden food.
[198] Son of Kaikilani, wife of Lonomakahiki.
[199] Sound of the surf breaking on the reefs.
[200] Half-sister of Keawe, moi of Hawaii.
[201] Indicative of great heat, inducing the panting of heaven for
breath.
[202] Mana, in connection with the sacred hiwa, rather than a black
house of the preceding line, has reference to a temple apartment.
[203] Figurative for some personage.
[204] Abbreviation for Lonoapiilani.
[205] Light complexion.
[206] Referring to her four offspring.
[207] The edge, or border, here has reference to the chief rank
embodied in them.
[208] Chief of Waimea, Kauai, of the Maweke-Moikeha line.
[209] King of Oahu, known also as Kakuhihewa.
[210] Favorite son of Kuhihewa.
[211] Rough and scaly from awa indulgences in the kapu periods.
[212] An abbreviation for Manookalanipo.
[213] Lit., rock face.
[214] A daughter of Makalii.
[215] Another wife of Mano.
[216] The Piilani, chief of Maui, father of Kihapiilani and Piikea.
[217] Niu kaukahi, lit., single coconut tree.
[218] Referring back to Kauai ancestors of many generations.
[219] Like a light shower that fails to reach the ground.
[220] Ohiki, lit., sand crab; a figurative reference to some chief.
[221] A discrepancy of tradition appears here, as Imaikalani was the
famed blind warrior king of Kau, Hawaii.
[222] The harbor of Hana.
[223] Lonoapiilani.
[224] The fortress of Hana, subsequently the scene of several important
battles.
[225] Umi favored a suzerainty in behalf of the young man.
[226] The pikoi was a stone or hard wood weapon, a long kind of ball to
which a cord was attached for use in closer than sling-shot encounters.
[227] Wahie, lit., firewood; an odd name for a wooden war club.
[228] Lonoikamahiki, frequently referred to as Lono, was a grandson of
Umi by his wife Kapukine-a-Liloa.
[229] Father of Lono.
[230] A famous game of the ancients, the slender spears for which were
made from the hard, close-grained, heavier woods; a sort of javelin,
some five or six feet in length, thicker at one end.
[231] This was a stone disk for rolling along, or down, regularly
prepared courses; a very popular game of olden time.
[232] Another great gambling game. This favorite game of Hawaiians was,
as here shown, a test of strength and skill in gliding or skipping the
arrow along the ground the greatest distance. While the bow was known
among the people, it had no use in these arrow contests.
[233] The club was a war weapon which was much practiced with to attain
proficiency in the various right-, or left-hand, or other “strokes”
therewith, termed the hauna—shortened from hau ana. There are marvelous
tales told of the skill of famous warriors in its use, as also of the
enormous size and magic power of many noted implements. The favorite
club of a chief or warrior was named, and was thereafter identified
with him.
[234] Umu, or imu; a ground oven of heated stones.
[235] This was the general war weapon of the aliis and their immediate
attendants, their body guard, with which much practice was had to
attain skill in its use as a weapon of offense and defense. Spears were
not the general army weapon.
[236] The account here given of the use of the sling was as a war
weapon; it was also used for sports and betting contests. Slings were
made of coconut fibre, usually with much care.
[237] An apparent recognized custom of a child’s seeking favor, or
recognition, as in the case of Umi on his visit to Liloa.
[238] This alleged ignorance of idols in one at Lono’s age, so closely
related to the head of the system, is difficult to understand, unless
it was purposely designed by his kahus (guardians) until he had reached
the years of discretion, when he was to be made familiar with the idols
and their supposed significance and powers. It was not so in the case
of Liholiho who assumed some of the temple services of his father,
Kamehameha, at a very early age.
[239] Implying, you cannot be hidden from him.
[240] Hoopaapaa is to dispute; wrangle; contend stubbornly; debate; to
have a mental contest of language and wit. Sometimes given as hoopapa.
[241] This is said to be the first instance of a chiefess ruling in
Hawaii, although tradition shows Kauai to have been so governed much
earlier.
[242] All articles seem to have special names, whether a clothes
container, club, or famed kahili.
[243] A favorite pastime of the chiefs; a game very much resembling
checkers.
[244] This is a covert phrase for identification; a play upon the name
of her lover’s father, Kalaulipali.
[245] These casual remarks as a chant indicating a situation in the
game, are quoted in konane contests to this day.
[246] This revolt was an evidence of Kaikilani’s popularity, which
revolt, however, she would not countenance.
[247] All chiefs of note are supposed to possess name songs in their
honor.
[248] This reveals the method of memorizing name songs, etc., of olden
time.
[249] In the spirit of rivalry existing between these kings this new
name chant was an opportune test of their powers of memory and
narration.
[250] Liu, generally accepted as mirage, and so here used, is probably
a shortening of liu-a, to see indistinctly; otherwise the definitions
of the word fail to apply.
[251] Iliau (Wilkesia gymnoxiphium); a low plant, something of the
silversword order, found on Kauai and elsewhere.
[252] Aliaomao, said to be the god of the year, of which there are
doubts. Alia was the name of two sticks carried before the procession
as emblems of the god; hence, perhaps, the idea that Omao was the god
referred to. Some versions of this chant give it as Aliaopea.
[253] Series of names of personages.
[254] Falling this way and that; topsy-turvy conditions.
[255] Lonoikamakahiki, referring to himself.
[256] Another version gives this line as Noi aku Kamahu a ola; Kamahu
asked for and obtained life, in place of Kamahuola asked, as in this
case.
[257] A royal ancestor running back some ten generations.
[258] The narrator here pauses in his boasting changes.
[259] Over or above Alaeloa, in Kaanapali, Maui.
[260] The chanter here enters on a play of names.
[261] All west Maui lands.
[262] The other version gives this as Hokea; likely an error.
[263] Paie intended probably for Paia, Maui.
[264] Probably intended for Kahoolawe, though its connection is not
clear.
[265] Hills likened to the palm-thatched houses of the temple.
[266] Oopu, a small mud-fish, said to be so tame as to cling to one’s
hand.
[267] Kala (Monoceros unicornis), a sacred fish.
[268] Loyal devotion and self-sacrifice, as Loli was one of the two
guardians who reared Lono from early childhood.
[269] Ahi (Germo germo), albacore.
[270] The reference made throughout this tradition to the “god of
Keawenuiaumi” never once reveals its name. It must have been the god
Kaili which Liloa transmitted the charge of to Umi, and doubtless
descended to Keawenuiaumi, thence to Lonoikamakahiki.
[271] Ulua (Carangus ignobilis), as also other varieties; credited as
the gamiest fish in Hawaiian waters.
[272] In the former version this is given as Honokea.
[273] A plea for recognition.
[274] The kissing of olden time is well borne out in its native term,
“honi ka ihu,” touch or smell the nose.
[275] Lono realizes the duplicity of these adherents of Kakuhihewa,
seceders from Hawaii’s court.
[276] Or, “I will flay you alive.”
[277] Showing the method of enshrouding and decorating the bones of the
alii.
[278] This was probably one of high rank rather than a chief, in which
case it refutes the idea that the wohi was a “royal title assumed only
by the Oahu chiefs of the highest rank until comparatively modern
times.”
[279] The important battle of Puumaneo here spoken of must have been a
rebellion against Keawenuiaumi. The carrying about of the bones of the
vanquished chiefs by a successor of the victor is shown in this case to
have been for the purpose of evidence, and they are identified by one
who participated in the conflict.
[280] This closing line of these several chants simply indicates it as
sectional; a sort of “to be continued.”
[281] Some confusion prevails in the brother-cousin term of
relationship used by the translator, which arises from the fact that
the word kaikaina applies equally to a younger brother or a cousin. The
same difficulty occurs in the term makuakane as father or uncle, and
makuahine as mother or aunt.
[282] The koolauwahine of the original was a peculiar wind of Kauai.
[283] A more literal rendering would be, “We have seen the god weep.”
[284] A peculiar grass, of legendary fame, found on Kauai. Also the
name of a choice lace-like kapa.
[285] Ohai, a flowering shrub (Sesbania grandifolia) which turns its
leaves down at night.
[286] The erection of this historic temple of Puukohola is generally
credited to Kamehameha I, in obedience to the instructions of
Kapoukahi, Kauai’s renowned prophet, whereby he would obtain supremacy
over Hawaii without more loss of life.—Pol. Race, vol. I, p. 240.
According to this tradition it is shown that Kamehameha’s work was
simply one of reconstruction and reconsecration to his war god
Kukailimoku, for victory over his opponents, and it is a coincidence
that the same deity as Kaili, Lono’s war god, presided here, as also at
the heiaus of Muleiula, in Kohala, and Makolea in Kahaluu, Kona, in
their consecration by Lono as acknowledgment for his victories.—Ib., p.
122.
[287] The war being directed by the priests instead of by tried
warriors of the king shows their notion of being directed by the
deities in temple services.
[288] A lively similitude of utter routing.
[289] By the force of wind in the swirl of the war club.
[290] Elder son of Kaikilani by Kanaloakuaana; hence, likely, the
assistant toward his escape.
[291] Puholo: to cook by steaming. The food desired to be cooked is
placed in a container, usually a calabash, together with the
ingredients necessary to make it palatable; one or more hot stones are
dropped into the container and it is covered up and left to steam till
cooked. Food prepared in this way is more delicious than when kalua-ed
(underground cooking).
[292] Three successive mouthfuls, or by the time required for its
chewing.
[293] A proverb of ridicule.
[294] An insight this of Hawaiian strategy and method of warfare.
[295] Koae, the bos’n bird (Phaëthon lepturus).
[296] Low in comparison.
[297] Popolo, a medicinal herb (Solanum nigrum, L.); an article of
food, also, when cooked.
[298] Kamakahiwa, the black eye, from having had his eyes tatued.
[299] Kanaloa refers to Kanaloakuaana.
[300] An epithet of same.
[301] Paweo, averted eye; used here to signify the sightless
pearl-oyster of Ewa lagoon, famed as sensitive to sound, thereby
enabling it to sense the presence of man.
[302] Olowalu, tumultuous noise; announcement of chief’s kapus, etc.
[303] Name of one of the sacred drums introduced by Laamaikahiki.
[304] Realizing he has been entrapped, Kamalalawalu begins to sue for
peace.
[305] Keep on with the battle until one of us is on the altar, as an
eminent authority puts it, the meaning of which is virtually, to fight
on till death, when will be seen who is the bravest. Nananuu, or
lananuu, was the tall scaffold structure in the temple wherein the
sacrifice was placed, and in front of which stood the idols and the
lele, or altar.
[306] Paimalau, bait boxes; receptacles for live bait preferred in aku
fishing.
[307] Hala kaao, unripe fruit of the pandanus.
[308] A mythical tree credited to Kauai.
[309] An awa of especially satisfying quality.
[310] Awa lau hinano describes a fragrant awa resembling in perfume the
hinano blossom of the pandanus.
[311] Continuous changing rains.
[312] Kinau, a sand eel.
[313] By comparative tradition Kualii’s time dates back to the middle
of the seventeenth century.
[314] Likened to Keaweikekahialiiokamoku, one of Hawaii’s kings.
[315] A sort of manele or palanquin.
[316] Through chanting the Song of Kualii; a successful bluff.
[317] A mano is four thousand; a lau is four hundred in the Hawaiian
method of counting. Forty thousand is kini, used at times for an
indefinite number.
[318] Imi haku, seeking a new master for the betterment of one’s
condition. A laudable ambition in some cases; in others, for a life of
ease or self-preservation, as in the case of the priests, Nunu and
Kolohe, in espousing Umi’s cause against Hakau.
[319] The place of battle was generally by mutual agreement of
contesting parties. Taking the enemy unaware does not seem to have been
a feature of Hawaiian warfare as a rule.
[320] The name of this opponent is shown later to be Lonoikaika.
[321] Ahumoa was in the Ewa district of Oahu.
[322] Aholehole (Kuhlia malo).
[323] The night of Kane was dark, the moon being twenty-seven days old.
[324] Would not be fought through, or decided.
[325] The notes of this chant are largely from the C. J. Lyons version
so far as found to conform to this revised text, which agrees with the
version published by Fornander as an appendix in Pol. Race, vol. II.
[326] Kualii.
[327] Maui, an ancient celebrity of fabulous deeds; said to have been
born in Waianae, Oahu.
[328] Kane and Kanaloa, creative gods from Kahiki (foreign land).
[329] Kauakahi and Maliu were also two of the original gods, according
to the Kumu-Uli genealogy. Kauakahi is said to have sprung from the
head of Haumea, while Maliu is credited with originating idol worship.
[330] Hapuu, the god who revealed truth to the priest Maliu, and he to
the king.
[331] Name of the great hook (power of heaven) which could hook up all
lands, as in New Zealand mythology.
[332] Ka’a, the knot fastening the hook to the line.
[333] Kauiki (frequently given as Kauwiki), the bluff at Hana, was the
hook.
[334] Hanaiakamalama (adopted of the moon), a woman who had her refuge
on the summit of Kauiki.
[335] Alae (Fulica alai), the mud-hen from whom Maui learned the art of
making fire by rubbing sticks.
[336] Pu, back part of the bait.
[337] Haoa, dire, evil; hence the unlooked-for result.
[338] Nono or Lononuiakea, the base of the island foundations.
[339] As in New Zealand’s “Ika a Maui”, his hook drew up the land from
under the sea; Hawaii in one case and New Zealand in the other.
[340] Hina lived in the sea and spoiled the bait, the alae, so that the
islands were not drawn together by the fish-hook as Maui desired.
[341] The vast unbroken bottom of the sea, thus broken up into islands
and drawn to the surface by the hook.
[342] Kea, abbreviation for Lononuiakea, god of the lower land under
the sea.
[343] Hawaii is the ulua, makele referring to the size of the island.
[344] Luaehu, name of an ulua. A species of Carangus.
[345] Lani, a common title of the chiefs, referring here to Kualii.
[346] The first created pair. Kane is said to have created the first
man, Hulihonua, out of the earth on the seashore; and Keakahulilani,
the first woman, was made from the spirit, aka, of the man when asleep.
Lines 21 to 70 give a genealogy from this pair to Wakea.
[347] Kowili, a word applied to abundant fruit.
[348] Lani paa, undisputed chieftainship.
[349] He inoa, a suitable description.
[350] I ona, ilaila, i.e., at that point in rank.
[351] Makalani, keen edge.
[352] Maueleka means the clouds in line. Aha here refers to the
horizon.
[353] Kohia, from ko, to draw. The line refers to the apparent
variation in the height of the horizon at different times.
[354] The order of the monthly calendar of the different islands varied
materially, so that it is not an easy matter to define the season
referred to. The order here given is that of Molokai’s, to bring
Makalii in “fruit-bearing leaf,” April; Kaelo being May, and Ka’ulua
June. Oahu’s calendar would bring these all into the winter months,
October to December.
[355] Pokipoki, a small crab found at sea by those foundering in their
canoes. Kualii is all-destroying like these animals which eat to the
bone the shipwrecked people, Alapoki.
[356] Niele, Lauineniele, a climatic form.
[357] Kanaka o ka wai—ka wai, Kauai; a play on words.
[358] Hoahoa, an unusual term for kiekie, high.
[359] A mountain of Kauai.
[360] Islands far distant at sea.
[361] The Kauiki stronghold at Hana, a bluff famous in many wars.
[362] Hono, here thought to refer to joining together of the islands at
the base.
[363] Kala’ina—kala ia ana e hina, loosened that it fall.
[364] Kuapapa, an inheritance or fixed residence.
[365] The northwesterly point of Oahu.
[366] Kaala, the high mountain of the Waianae range; the ridge running
down to the sea, suggesting the form of a shark.
[367] Lawalu is to cook in ti-leaf.
[368] The oopu (gobies) of Kawainui were famed for not swimming away
from the hand of the fisher, but rather clinging to one’s skin in the
water.
[369] Referring to the wreaths of hala, or pandanus fruit.
[370] Wakea, Kea, the god of below; not Wakea the king. Tahiti is used
here in a double sense, as referring not only to foreign lands, but
also to the east (hikina), i.e., the coming or rising of the sun.
[371] Kolohia—konoia, i.e., the sun is invited. Kona, on Hawaii,
suggested by the above allusion to the east.
[372] Papa, the foundation table of Lonononuiakea.
[373] Kuhia—kuhiia, muo the upper portion, the rays pointing upward at
sunrise; same word as the budding of plants.
[374] Ke Maele in former published versions, rendered darkness, is here
given as ke moe la which, in contrast to Kona plainly seen, is, Kohala
stretches forth in the dim distance.
[375] Olopana, a foreign chief who visited Hawaii and left again.
[376] Aloalo, the receding of the sun far to the south; evidently
referring to some voyagers who had been to the north. This is a most
remarkable passage of ancient poetry.—C. J. Lyons. If aloalo is the
elusive, mirage idea, suggested by Fornander, it would imply that the
Tahiti dealt with here was a mysterious receding island, not borne out
by the context.
[377] Kualii had been to foreign lands.
[378] Kuamoo, lizard back—path. Compare the old story of Phæton.
[379] This is supposed to be the first reference to foreigners.
[380] A lone voyager in a strange land of stranger people. The foreign
land referred to as Tahiti is often confused with Tahiti of the Society
Islands.
[381] Lines 161 to 164 are thought to refer to a voyage where they
suffered from short rations.
[382] The north star.
[383] Contrasting the ill conditions of Puna with victorious Hana.
[384] Conditions attributed to the wrath of Pele, goddess of the
volcano.
[385] Laamaomao, the Hawaiian Eolus; god that caused the winds.
[386] Ahe, breeze. Koolauwahine, a wind from the north on Kauai.
[387] Aoa, the west wind when violent.
[388] In heavy rain-storm and freshets.
[389] Lonomuku, the woman that leaped up to the moon from Hana, Maui.
[390] Wailua, Kauai.
[391] Puanalua, on Hawaii.
[392] The three stars in the belt of Orion were called na kao. Kao was
a sharp-pointed stick like a fid, or marlinspike. The goat is so named
from its sharp horns. These three stars were supposed to be sharp
points in the heavens which pierced the clouds and let forth the rain.
[393] Ke kai’na, marching.
[394] Moea, referring to the long drifts of rain-cloud. Kunaloa, on the
Waimea-Waipio road, Hawaii.
[395] Pakakahi, paka, a drop of rain.
[396] Kananaola, as also Mahiki, on the same Waimea-Waipio road, Mahiki
being noted for its muddy, slippery condition, causing the traveler to
fall.
[397] Punohu, the rain-clouds gathering around a peak. Kahalahala, on
Kauai.
[398] Pokii o ka ua, the light rains clinging to the woods.
[399] Kauiki, the bluff at Hana.
[400] Hawewe, burning in Kailua, Oahu.
[401] A play in which children dare each other at sunset to hold their
breath until the sun has disappeared entirely.
[402] Sunrise, seen through the bushes, compared to a net, kieke, full
of lehua blossoms.
[403] Lehua, islet to the southwest of Kauai.
[404] Tahiti in its broader, foreign sense; not Tahiti of the Society
group.
[405] Miha, the calm in the lee of the land.
[406] Kiki, the stiff way of dressing the hair called keohopukai, the
one-time stylish waterfall; oho—lauoho.
[407] Kai liu, the sea in hollows on the rocks.
[408] Kai loa, the great or open sea; the long swell of the ocean.
[409] Lelo, bleached to reddish brown. Kai kea, foamy sea.
[410] Kuhinia, savory richness. Lines 229 to 233 are a play upon the
word kai in its double meaning of salt water and gravy.
[411] Palani, sturgeon (Teuthis matoides), a kind of strong-tasting
fish.
[412] Kahaloa at Waikiki. The localities mentioned here follow one
another Ewa-wards from Waikiki.
[413] Kohana, naked. Mamala, the entrance to Honolulu harbor. The
natives often traveled along the reef, especially in time of war, to
avoid their enemies on the land. Coming to the break in the reef at
Mamala they were obliged to swim across.
[414] Kaha, to move sideways as the shying of a horse. The bending surf
of Makaiwa, Kauai, is famed in song and story.
[415] Ka anae, mullet (Mugil cephalus) scoop net.
[416] Alamihi, a small crab.
[417] Indicative of the various arms comprising the Pearl Harbor lochs.
[418] Nehu, silversides (Atherina); lala, small bait fish.
[419] Laakona, a chief of Ewa; a district embracing many lands.
[420] Kualii.
[421] Apukapuka, many-colored; suggested by the varied hues in Kaneohe
waters abreast of Heeia.
[422] Ohaiki, applied to the fisherman lifting up his head often when
looking down as he fished.
[423] Ahiu, wild; also name of a wind, fitting naturally to a wild sea
condition at Kahana.
[424] Kai o Paao, sea of Paao, another name for Kaiakahinalii, the
flood. Also called kai a ka hulu manu—birds lost all their feathers in
the flood.
[425] Hiwa, applied to what is sacred and hidden; hiwahiwa.
[426] Kona, a term for the lower regions of the earth.
[427] Different parts of the ancient Hawaiian stone adze.
[428] Hoa, to wind around in order to fasten. Lanalana, to bind;
compare the same term for a spider.
[429] Kuee nei na opua, clouds in conflict. Maheleana, the place off
the east point of Hawaii where the trade wind divides and becomes an
east wind down the Hamakua coast, and N.N.E. down that of Puna; hence
the name.
[430] The long days of summer marked by steady trades.
[431] Haiki, narrow, cramped; suffering occasioned by the rain.
[432] Hakookoo, strive, struggle.
[433] Ancient characters; progenitors of the Opuukahonua genealogy.
[434] Naupaka, a thick-leafed shrub growing where the sea spray falls.
[435] Ena, anger, glow of fire, jealousy. Anaia, knocked or struck
down.
[436] Mehepalaoa, resembling the royal palaoa ornament made of ivory,
worn around the neck. Its application is not clear.
[437] Olohia, calm and broad. Manu or Manua, the one who had power to
induce this calm, the priest’s kapu or ordinance, when the people
marched in perfect silence through the heiau and prostrated themselves,
not daring to stir for fear of death.
[438] Alakai honua, earthly leader. The several following lines in the
original Hawaiian are ancestors in the Opuukahonua line though not in
regular order. Several of the names, however, are used suggestively at
this point.
[439] Lanipipili refers to holding one’s breath. Lanioaka, the talking
of the priests alone.
[440] Lanikahuli, the sacredness began to break up. Omealani, the storm
clears up, i.e., the sacred scene closes.
[441] Lonohekilikaaka, the god Lono is thundering.
[442] Nakolo, to rumble along. Ailani, heaven-devouring.
[443] Iloli, the loathing of food by pregnant women; applied here to
the disturbed state of the sea in a storm.
[444] Hikapoloa, a wicked king who killed his nephews; his evil deeds
compared to the darkness suggested by the word po in his name.
[445] Kane, on the contrary, beneficent and good.
[446] Kaneimakaukau, a god skilled in all work, and so a title to
anyone who was ready at anything.
[447] Anahulu, term used for ten, as we say “a dozen” for twelve. The
writer of the song with Kualii for this length of time.
[448] Paia, the pearl fish-hook used for aku, or bonito. Kapaau, a land
in Kohala, name used here with allusion to its meaning as denoting a
strong, steady man, viz., Kualii.
[449] Men of Wawa, awkward men. Kapua is at the north point of Kohala.
An unskillful fisherman in trying to weather the point and keep along
with the fleet of canoes would often be obliged to put in there and
give up; hence the saying, “Kau i Kapua ka auwaa panana,”
panana—hawawa, a saying frequently quoted nowadays. There is also a
similar Kapua at Waikiki.
[450] A double allusion to the proper name Kukuipahu, a place in
Kohala; a great torch, also called lamaku.
[451] Ina, a sea urchin used for food.
[452] Haka ulili, the rude ladders of precipitous coasts of the
fishermen and bird-catchers. Nanualolo, doubtless the pali Nuololo, on
the northwest coast of Kauai.
[453] Kiakia, catching birds with a pole at the end of which was either
bird-lime or a noose. At the islet of Lehua, near Niihau, was a variety
of sea birds, the o’u (Psittirostra olivacea), prized for its green
feathers, being especially sought after there.
[454] Ridiculing unskilled bird-catchers who stand still and gaze, ku
hoaa, through the double meaning of these proper names.
[455] The famed weapon of Kualii, whereby he gained the victory at
Kalaupapa.
[456] Naenae, name of the plant called “pewter-sword”, and resembling
the silver-sword of the mountain.
[457] Hinihini and pololei, insects that sing in the mountain woods.
[458] Wae mua, the front seat of honor on a canoe.
[459] The deep gorge on north side of Molokai, near Pelekunu,
attributed to the god Kana.
[460] Ieie (Freycinetia arnotti), a woody climber.
[461] Keaau in Puna, and the road through the woods of that region
being very muddy the poet is led off into reflections thereupon.
[462] Probably likened from its straight and narrow restrictions.
[463] The muddy Waipio-Waimea road.
[464] Nalu, wave. Inaina, seat of anger.
[465] A proper name with a meaning; one of those provoking double
entendres so common in this string of allusions.
[466] Still another; name of a woman, alluding, however, to a
paddle—kapeau, to turn the paddle from one side of the canoe to the
other.
[467] Ukinohunohu refers to the simultaneous bending of the rowers to
their task.
[468] Ukinaopiopio, the steerers of the canoe.
[469] Terms indicating peculiar wave action.
[470] Hulikeeaea, etc., terms applied to shivering with cold.
Naholoholo, the crawling on the skin of shivering.
[471] Hau-ii, etc., terms indicating cold conditions to the mariner.
Kai apo kahi, the sea nearer the shore where the waves grow less.
[472] Coming to shore a dry malo (loin cloth) is put on.
[473] Compares the effect of Ku’s appearance in war upon his enemies to
the crushing down of the stone arch of an imu, or oven.
[474] Haili at Hilo. In the lines following Ku is compared to a
bird-catcher watching the flowers where he has prepared his snare for
the birds—lahui pua o lalo, the crowd, common herd.
[475] Another comparison: Paiahaa, in Kau, flowers, as symbols of love,
thrown into the sea in Puna were carried by the current to Paiahaa,
where the loved one awaited their coming to the shore.
[476] The effect of Kualii’s slaughter; the people are killed and
ghosts come in their places. Apua, an uninhabited land on the Kau
boundary of Puna.
[477] Effect of the slaughter.
[478] Papa o kukalaula, a vast expanse of sun-scorched pahoehoe lava in
Apua. “Make ka iole i Apua”—even the mice are killed by the heat.
[479] Uliuli, the name of a kapu of Kualii, otherwise called kaihehee.
The victims of this kapu, i.e., those who broke it, were held in the
surf till drowned, and then burnt with fire.
[480] Maihea, the name of a mysterious visitor of ancient time from the
heavens; also his wife Kahakapolani. This name has a double meaning:
haka, the frame upon which the kapa, wearing apparel, was thrown; and
polani, a sacred shrine or retreat in the inner recesses of royal
habitations.
[481] Kaukeano, ano, fear inspired by great sanctity, or sacredness.
[482] Wawa, walaau, a boisterous, tumultuous noise.
[483] Inaina, preceding travail. The succeeding terms apply to the
throes of childbirth, to which the stormy month of Hinaiaeleele is
compared.
[484] Ouou, a small bird; kuaola, applied to inaccessible, remote
regions of the mountains.
[485] Referring to his victory at the temple dedication of Kawaluna,
upper Nuuanu.
[486] Pule-e originally meant to talk at random as if uttering a
prayer.
[487] Lala aala refers to all good gifts, rewards, uku, of those who
are lono, who hear. Lono, to hear uncertainly, as a report.
[488] Kona, of Oahu, once included Ewa and Lihue.
[489] Maunauna is the name of the locality where the following incident
took place. Kuiaia, the chief of Waianae, came with his forces to meet
Kualii on the battle ground here mentioned. His kahu, forewarned, told
him when in coming to battle he should find a knotted ti leaf in the
road he would know he was in danger and surrounded by an ambush which
would cut off his whole force. On finding this knotted ti leaf, he
began and chanted this mele from beginning to end, to the honor of Ku.
All on both sides laid down in reverence. Ku gave the signal of
reconciliation, and the slaughter was averted.
[490] Hau’na, hahau ana, battle-club strokes; aui, epithet applied to
Kualii’s military scourgings of his enemies.
[491] Ahuula; all the feather robes, capes and cloaks come under this
title. Halakea, the adjective applied to the yellow ones, sometimes two
or three yards in length. The bird mamo held on its black body feathers
a layer of several orange-colored, while the o-o—of glossy black—had a
tuft of yellow feathers under the wings.
[492] Ka wela o ka ua may refer either to the rainbow or to showers lit
up by the evening sunlight, or any spectral illumination of vapor in
the heavens, to which the warriors in their bright cloaks are compared.
[493] Kauakahi hale, the name of the royal residence of Kualii. Ka la,
the day set apart for display.
[494] The mamane (Sophora chrysophylla), a mountain acacia, said to
turn like the autumn woods. The blossom is abundant of a rich yellow.
[495] Koai (Acacia koaie), a hard, scrubby species of koa, used for
weapons. A rich furniture wood.
[496] The term pili kai, sea clingers, conveys the idea of shore forces
flayed, speared, ihi ia, by Ku.
[497] Kahala, threatening, towering. Maihiwa, a place off Waikiki.
[498] Pania, pani ia, the waters stopped; i.e., the forces of the enemy
are checked.
[499] The vanquished ask for quarter—like a man in Hilo, overwhelmed
with rain from Puna-wards begs for a cessation.
[500] Kui ka lono, repeated tidings striking one like waves. Haalilo, a
chief of Hilo defeated by Kualii in the battle at Laupahoehoe.
[501] The vanquished chief, a branch of the same race.
[502] Of the other side.
[503] Ila, a mole or dark spot on the skin, regarded by Hawaiians as
signs, as among fortune tellers of other countries.
[504] Malanai, a wind from the sea at Kailua, Oahu; the appended haehae
indicates it as fierce; boisterous.
[505] Niheu, a chief and ancestor of Kualii, remarkable for his small
size and yet great strength. It is said that with his brother, Kana,
they fought a battle at Molokai, and treading violently a hill on the
sea coast, the fragments flew off in the shape of small islets which
now stand in the sea near Pelekunu.
[506] Mee has a peculiar use; anything remarkable is mee, but the
phrase is as follows: “He mee keia no ka i-a nui.” A wonderful example
of a great fish. “He mee keia no ke alii akamai.”
[507] Pu for hipuu, a knot or fastening.
[508] Brandishing weapons before fighting.
[509] Laulau, to bind up. The weapon is caught in the folds of Ku’s
robe.
[510] Lilo is a play on the name Haalilo, the transfer of power to Ku.
[511] Waving leaves in the wind compared to beckoning.
[512] Make nonu, partly dead.
[513] Koolau, or kookoolau, the Hawaiian tea plant (Campylotheca).
[514] O lalo, the surf of Waialua below, heard from upon the highlands
above.
[515] Kupukupu, a fragrant, fine-leafed plant. Kauwewe, the covering of
an imu, or oven.
[516] Luukia, binding; also sealing.
[517] The spear called by the same name as the rafter of a house.
[518] Kualii destroying his enemies piece-meal.
[519] Anea, making lazy; unnerving; characteristic of the south wind,
hema.
[520] Ualo, to call to one in the distance.
[521] Words uttered. Lines 461 to 465, the priest of the opposing side
calling to Ku to be merciful.
[522] Ku is urged to spare his wrath at home.
[523] Aha, given here and in former versions, meaning a company of
people, is thought by the context to be aho, the battens of the house,
which, like the mat, kapa and robes, are incapable of responding to
exhibitions of anger.
[524] Kaunuia, provoked to anger, or jealousy.
[525] In his palanquin.
[526] Referring to the self-styled priest Kapaahulani.
[527] Or one having supernatural powers.
[528] Keawekekahialiiokamoku, Keawe-a-certain-chief-of-the-land, who
ruled Hawaii four generations preceding Kamehameha.
[529] A long series of comparisons from this point indicates the change
in style and subject of the poet.
[530] Naio (Myoporum sandwicense), the bastard sandalwood of Hawaii.
[531] A white-fringed flower in Nuuanu.
[532] Keekeehia, or keehi ia, trodden or trampled.
[533] Hinahina (Geranium tridens), a fine silver-gray-leafed plant; the
silver-sword of Haleakala.
[534] The ohia and lehua are the principal forest woods of the islands.
[535] Wao, very remote; eiwa, nine, hence ninth recess.
[536] Hao wale, applied to great trees standing alone in the ferns.
[537] Ekaha (Genus Acrostichum), a peculiar fern with an entire leaf,
often used underneath bed-place mats, for warmth.
[538] Olapa (Cheirodendron gaudichaudii), a large tree; its bark or
leaves furnished material for a blue dye.
[539] Kehau, morning land breeze, rather than dew, at this point.
[540] Kumomoku and Leleiwi were localities near Puuloa, Ewa, where the
land breezes were said to be peculiarly cold.
[541] Lipoa, a fragrant kind of seaweed and favorite article of food.
[542] There is said to be a pond on the summit of Kaala in which is
found a fresh-water crab.
[543] The effect of drinking awa is to crack the skin.
[544] Awa (Piper methysticum), the root of which furnished the
intoxicant of Hawaii as also Polynesia generally.
[545] Aalii (Dodonæa viscosa), a forest tree of fine, durable wood;
leaves were used for medicinal purposes.
[546] Maile (Alyxia, a genus of several species); its fragrant and
glossy twinings are greatly favored for leis, etc., on festive
occasions.
[547] Hoe, the peculiar whistle uttered by Hawaiians in climbing a
pali.
[548] Kaluhea, lazily drooping.
[549] Kokio (Hibiscus kokio), a medicinal plant.
[550] Paka, the noise as of raindrops upon dry leaves.
[551] Kawau (Byronia sandwicensis), a forest tree.
[552] Kalia (Elæocarpus bifidus), a common tree in lower woods of Kauai
and Oahu; scarce on other islands.
[553] Some philosophy here.
[554] Oo (Moho nobilis), a prince among Hawaiian birds, now scarce.
This species, as also the rarer mamo, yielded the yellow feathers so
precious to Hawaii’s alii.
[555] Certain pigs were held to have the power of identifying royalty,
as in the case of Umi, where the priest Kaoleoku makes use of a
“chief-searching” pig to confirm his suspicions aroused by the
appearance of a rainbow. See page 188 for the incident, with note 2
thereon.
[556] A species of breadfruit said to have been introduced by Kakai
from Upolo, Samoa, was planted at Puuloa.
[557] Pa’u ma’o, garment dyed yellow from flowers of the mao tree which
were used in coloring kapa.
[558] Wiliwili (Erythrina monosperma); its various uses are given in
the few succeeding lines. The lightness of its wood makes it preferred
for surf-boards.
[559] The famous fish-hook of Maui. See note 7, page 370.
[560] Mamaki (Pipturus albidus), the bark of which furnished a choice
quality of kapa.
[561] Ti (Cordyline terminalis), an essential article of Hawaiian
household economy. Its leaves were their sole wrappers, especially for
food, whether for conveyance or in cooking; it also covered the food
placed in the ovens; it relieved headaches and cooled the brow of the
feverish; it had uses also in net fishing, and worn around the neck was
held to have the charm of warding off evil spirits. Its roots, baked,
furnished a sweet, fibrous tuber from which an intoxicating drink
called okolehao was made, though this name indicates it as a modern
product since the improvised iron-pot and gun-barrel stills became
known to them.
[562] Nuuanu, the principal valley of Honolulu with its famed precipice
at the Koolau gap over which Kamehameha in later times drove the Oahu
forces in conquering the island. The name implies a cold raised place.
[563] Waahila, in the mountain ridge at the head of Manoa Valley.
[564] Kou (Cordia subcordata) furnishes a rich cabinet wood and was the
choice for calabashes, bowls, platters, etc., of the Hawaiians.
[565] Garlands made from the drupes of the pandanus were favorite
wreaths, not only for their bright yellow-red blend of color, but also
for their fragrance and being serviceable for several days.
[566] Makole is taken here to represent a worthy companion for Ku.
[567] Kualii, from his voyaging abroad is designated a foreigner—haole.
[568] The four primeval gods of the Hawaiian race.
[569] See Islander, Sept.–Oct., 1875.
[570] Kalani, a name given to high chiefs by those of lower rank.
[571] Kuikealaikauaokalani,
Ku-who-stood-in-the-path-of-the-rain-of-the-heaven.
[572] Kalanikahimakaialii, Chief-who-combed-the-king’s-eye.
[573] Kauakahi, a warrior who was split in two.
[574] A play on the name Kuihewa.
[575] The defeated king of the Kona district at the battle of Kawaluna
who disputed Kualii’s right to dedicate its temple.
[576] Koae, the white bos’n bird (Phaëthon lepturus).
[577] Kapiiohookalani, the curly-hair-of-the-heaven.
[578] Ai, not to eat, but to possess, or rule.
[579] Term for vanquished chief.
[580] A division between two localities. Pohakea, a rock in the sea off
Kualoa.
[581] Uwau, a sea-gull of the petrel species (Puffinus cuneatus).
[582] Refers to the method of dislodging the ao birds.
[583] Bird-catchers likened to mice.
[584] Aukuu (Ardea sacra), a fish-hawk.
[585] Ununu, a certain grass that abounded at Peleula.
[586] Even the products of land and sea rejoice at Ku’s approach.
[587] The tribute to the god having been observed, therefore the hunger
pangs—likened to a god, Kekiapololi—were appeased.
[588] Kalamahaaiakea, Kalama that-dances-to-Kea.
[589] The adjoining district is sought to kick out—peku—the revelers.
[590] An epithet of Ku.
[591] Refers to absorption of land.
[592] Kiu ahiu, lit. “wild spy”, is the name of a wind in several parts
of the island of Oahu.
[593] Eye of the rain may refer to its beginning.
[594] Haao, a wind driving rain, said to be peculiar to Auaulele.
[595] Alaea, red rain.
[596] Halakua, a place where the pandanus grows in the sea, so that
when the bunch is cut one has to dive down in the water to get it.
[597] Refers to the difficulty attending the gathering of lehua
blossoms, owing to the dew and rain often drenching one and inducing
cold, hence its burden.
[598] Referring to the shallow waters of Alapai.
[599] Ie waa; ie vine had various uses for tying, as also in basketry.
[600] Kuhoopepelaualani, Ku-conqueror-of-many-chiefs.
[601] Opana, cutting.
[602] Oio (Albula vulpes), a fish with very fine meat, and generally
mashed before eating.
[603] Alahee (Plectronia odorata), a very hard wood, preferred for
their o-o, or digger, as a narrow spade.
[604] Apane or apapane (Himatione sanguinea), a bird sought for its
choice feathers.
[605] Summer season of Makalii.
[606] This has reference to a sportive season, not an instrument of the
hard kauila wood.
[607] Pahipahi was an ancient game or pastime that had connection with
hand manipulation of a small drum, as in the hula.
[608] Some personage.
[609] Wauke bark rendered pulpy in preparation for the beating process
in kapa making.
[610] Ili, a piece of land.
[611] Ahu, a heap of stones.
[612] Ohiki, the sand-crab.
[613] Maile, a sweet-scented vine.
[614] Hooilo, the season of winter rains.
[615] Kini, from the word kinikini, many.
[616] Lau, four hundred; often used for unnumbered.
[617] Lama (Maba sandwicensis), name of a certain wood.
[618] Alae, the mud-hen.
[619] A long series of play on names of places ends here.
[620] Amama, from the word hamama, open, equivalent to our amen.
[621] Having an eye to self provision through a lucrative stewardship.
[622] The first man, according to this Kualii chant.
[623] The genealogy of Opuukahonua puts himself as the origin of the
race.
[624] On the northerly side of Nuuanu Valley, now the Country Club.
[625] Reddened with men; the gathering armies.
[626] Kualii appears here to assume a hereditary royal right to this
high service, though rival aliis were ruling Oahu’s several districts.
[627] Kauakahiakahoowaha, Kualii’s father, was a great-grandson of
Kahuihewa, king of Oahu. Mahulua was Kualii’s mother.
[628] Taunting play on name of Lono, implying no strength.
[629] Taking the name of the fabulous fish-hook of Maui.
[630] Weapons of kauila wood, very hard and durable, were said to be
the kind sought.
[631] Huli-moku-alana, victorious land turning.
[632] Ahupuaa, a division of land larger than an ili.
[633] This is certainly royal recognition and reward for faithful
service.
[634] The mua house of the temple.
[635] A beneficent law which, on occasions, appears to supersede the
established ordinance.
[636] The historian Kamakau here furnishes Kualii’s full name for the
first time, though this latter appellation is used in the supplementary
mele.
[637] A safeguarding against seeking to obtain benefits under this law
by false representation.
[638] Under the old order mercy was unknown; death penalty for
transgressions usually prevailed.
[639] The lua was like the strangle-hold in wrestling, giving one the
complete mastery over the other. It is said that one getting this grip
on his opponent could break his bones in mid-air as he threw him.
[640] An easy-going king, undeserving of the untiring efforts of his
sons to rescue their mother and avenge her abduction.
[641] Hina in this story has been said to be Hawaii’s Helen of Troy.
She has been a prolific inspiration of freaks and foibles in the
folk-lore not only of these islands, but throughout Polynesia.
[642] This is a popular myth of great antiquity (judged by the
references thereto in one way and another in Hawaiian legendary lore),
of which there are several versions of various titles.
[643] Niheu, said to have special power or qualifications—Sampson
like—through his long hair.
[644] Kana could thank his stars for grandmother Uli, not only for her
supernatural powers in seeing his possibilities in a piece of rope, but
directing his efforts to avenge the loss of his mother. This name, Uli,
figures as the famed and powerful goddess of the anaana or sorcerer
priests.
[645] The name Halauoloolo indicates a long shed kind of structure
rather than a house.
[646] Kana apparently developed on the Jack and the Beanstalk
principle.
[647] Haupu, also known in tradition as the “Rocks of Kana”, is a bold
bluff on the north coast in the Pelekunu district of Molokai.
[648] Moi was one of the renowned priests of a period preceding the
arrival of Paao in the twelfth century, from Samoa.
[649] Mokuola, or Coconut Island, forming the eastern portion of Hilo
Bay.
[650] Paliuli, famed as the Hawaiian Paradise, appears by this and
other legends to have been a favored spot in Puna, Hawaii.
[651] Laa, now known as Olaa, in Puna, Hawaii, identifies the location
of Uli’s work.
[652] It will be noticed with all these kapas that ula (red) terminates
the several names. There may have been designed significance in these
as signals in distinction from other named kapas which are described
such.
[653] Kanaloa (referred to again later), one of the major gods of
ancient Hawaiian belief.
[654] Hulahula was a prayer of great solemnity in a dedicatory service,
and is not to be confused with the Hawaiian dance of same name.
[655] On the Hilo side of the Wailuku stream.
[656] The temple of this priest was that of Maniniaiake, at Honokaupu,
Pekunu. Moi is said to have preserved the ancient form of temple
structure of Wakea’s time, which held until Paao’s system prevailed.
[657] The night of Kane was the twenty-seventh of the lunar month.
[658] Kupukupu, a vegetable plant of small moment.
[659] Prophetic utterances; one of Moi’s famed qualities.
[660] Kolea (golden plover) and Ulili (wandering tattler) were not a
formidable pair of winged messengers.
[661] Name given to his swordfish.
[662] Ka-honu-nunui-ma-eleka, literally, the very large turtle at
Eleka.
[663] Known as the “Rocks of Kana”.
[664] Meaning the overthrow of Haupu.
[665] This name, showing Pikoi’s descent, is a departure from the
customary form, being not only of, or from, Alala, but is more definite
as from ka (the) Alala.
[666] Kaulamawaho, outside rope; Kekakapuomaluihi, “the arrow shooting
of Maluihi”.
[667] Ike ole laua, as translated here, may also mean “they did not
know”, or “were unaware”, etc.
[668] Olohu, name of a stone disk for a rolling game, which takes the
same name.
[669] Pahee, a favorite betting game of sliding a stick along a grass
or gravel course.
[670] Koieie, probably the same as koieiei, a play at a flowing stream
where the incoming tide or current will return the object thrown. The
sport of sliding down the rapids, as in Samoa or other islands of
Polynesia, takes the same name.
[671] E moe ana might mean simply “lying down”, from his exhausted
condition.
[672] Rat shooting was a pastime of the aliis.
[673] Kaukau alii, probably a prince, since the term applied to a class
of chiefs below the king.
[674] The kalolo prayer was a petition supplicating favors.
[675] Aweoweo, a shrubby plant at various altitudes (Chenopodium
sandwicheum).
[676] Haumakaiole, an epithet applied to one who is blear-eyed, from
old age.
[677] Hau, frost or misty; maka, eye; iole, rat.
[678] Kuaiole, the upper ridge-pole of a house.
[679] A stereotyped form of royal recompense.
[680] Auhuhu (Theprosia purpurea), a shrub used in poisoning or
intoxicating fish that they may be caught.
[681] Awa, milk-fish (Chanos chanos).
[682] Anahulu a me helelei; ten days and scattering over and above the
ten. That was the ancient method of Hawaiian counting.
[683] A sign indicative of knowledge by the king of transgression, as
in the case of Kamehameha’s night visit to the camp of plotting chiefs
at Halawa, Oahu, when he stuck his spear in the ground in front of
their house of conference; a sure sign he had heard their scheme.
[684] Kakuhihewa, literally “the mistake”.
[685] Kalelealuaka, literally “the leap of two bailers”.
[686] Keinohoomanawanui, forbearing or enduring the wrong.
[687] Pueonui, large owl.
[688] This part of Honolulu is now known as Kawaiahao.
[689] Lapalapa, as used here is to indicate the blazing nature of
Pumaia’s spirit in its directing movements.
[690] Huli ka ia, the turning fish, was the appearance of the Milky
Way.
[691] Illustrative of the ancient custom of hiding dead bodies, despite
hardships and difficulties.
[692] Mikiai, the term for the last fingerful of poi from the calabash.
[693] The full rendering of this line would be: “The number of the gods
was: kini, 40,000 gods; lehu, 400,000 gods; mano, 4,000 gods; lalani,
rows of gods.”
[694] Awa, the milk-fish (Chanos chanos).
[695] Kaahualii, the royal cloak.
[696] A novel method of averting the chase, drawing the scent across
the trail, to enable the brother to gain breath.
[697] Puoa, a small, temporary cone-shaped structure, of poles, not
enclosed.
[698] Lele was an ancient name of Lahaina.
[699] The day of the month of this name, Kane, was the twenty-seventh
day of the moon, whereas the nights of Kane refers to the kapu period
to that deity which fell on the night of Mohalu, the twelfth of the
moon.
[700] Considered the champion liar of his time.
[701] Aku, bonito (Gymnosarda pelamis).
[702] See footnote 1, page 484.
[703] Noio, a small black bird (Microanous hawaiiensis).
[704] Puipuiakalawaia, meaning a well-built fisherman, as was also
applied to Umi, of Hawaii.
[705] Another Umi-a-liloa identifying formula.
[706] Lei palaoa, necklace of braided human hair and a carved whale
tooth.
[707] Ke-paka-ili-ula, the red-skinned paka.
[708] Hina, the favorite feminine character of Hawaiian story.
[709] Not shown whether brother or sister.
[710] Names indicating a stay-at-home, Kiinoho, and a traveler,
Kiihele.
[711] Paliuli, the Hawaiian Paradise, located in certain legends as in
Puna, Hawaii, as it does here.
[712] Cane of luxuriant growth that has bent over and curved upward.
[713] Bananas fell, or dropped, scattering from the bunch through
ripeness.
[714] An anahulu is a ten day period. This term is never applied to any
other counting.
[715] This phrase indicates the Hawaiian ideal of physical perfection,
and is frequently met with.
[716] Hiwahiwa, beloved one, here refers to Hina.
[717] Keiki a kaua, our son, from adoption, or rearing as foster
parents, though nephews in fact.
[718] As note 2.
[719] A deprecating comparison surely.
[720] A better rendering would be “a wife for you.”
[721] Poohiwi, literally “shoulder to rest on.”
[722] A customary form in a contest; courtesy giving the stranger the
choice first.
[723] Lauawa, a Maui wind.
[724] Taking his name for adoption from fear. In many of the South Sea
Islands an exchange of names was a bond of friendship.
[725] Halau, a long, open, flat-top structure of temporary character,
of coconut leaves usually, for sheltering canoes, and a kind erected
for semi-outdoor entertainments.
[726] Moa, a recognition of supreme sovereignty.
[727] Keaumiki and Keauka are sometimes referred to as gods of the
tides.
[728] Virtually burning his bridges behind him.
[729] Perhaps figurative for the remains of the king’s food: the crumbs
from the table.
[730] These are the two sailing masters of the Pakaa story who
displaced him.
[731] Nana aku ka hana, an expression of wonderment or surprise, as we
would say: Lo and behold!
[732] Namu, nawa, huhu; anger, and strange and confused speech.
[733] Pilikua, twin-bodied.
[734] His twin-bodied gift from Kaneapua.
[735] Lewanuu and Lewalani; two spheres of cloud land, Lewanuu being
the highest.
[736] This has reference to a figurative power possessed by the hands,
referred to here as upper and lower jaws.
[737] Momona, food; fat things of the land; although the term momona is
generally used in qualification of food, not food itself.
[738] Kikoo-lia, or ia; same as pupuu-lia, or ia.
[739] Makalii, god of plenty.
[740] Ulu ana a manamana, growing and branching.
[741] Here perhaps is the origin of the term ia, fish, for the Milky
Way, it being the spirit of Kukamaulunuiakea, the monster king of
sharks.
[742] Ka, swinging by pulling, not pushing. The Hawaiian swing was a
single rope, usually a cord of twisted convolvulus vine kowali, written
also koali, hence its name.
[743] Opihi, a small limpet (Neritina granosa).
[744] Koko, a net for carrying or hanging calabashes.
[745] Inamona, a table delicacy from pounded kukui nuts.
[746] The banana bud, for smoothness, was the ideal of flesh condition
to the Hawaiian mind; no skin could be smoother, nor firmer.
[747] Weleweka, velvet, borrows an introduced modern term for an
ancient setting.
[748] Ala, a variety or species of taro (Colocasia antiquorum), tough
and stringy; not a stone, as readily comes to mind. The former might be
seized by hungry dogs while the latter would have no attraction.
[749] This wrapping of pukohukohu, a noni colored kapa, was likely one
of the paus, or skirts of the grandmother, generally worn in several
folds.
[750] Palama is used here in the sense of strict surveillance of
secrecy under a sacred kapu. Elsewhere the word is used as one
espoused; a fiancée.
[751] Kula, not a plain or open place, but a section of the ohia grove
where the lehua blossoms are abundant, for the sake of which the birds
assemble and sit.
[752] The bird elepaio (Chasiempis sandwichensis) is the favorite
messenger or agent for carrying out the plots in Hawaiian myths more
than any other. Prof. H. W. Henshaw observed: “No bird has a more
important place in Hawaiian mythology than the elepaio, and omens and
warnings were formerly read from its actions and notes.”
[753] Awa (Piper methysticum), usually of ground culture, appears to
have a variety or species which thrives in tree stumps.
[754] Ua koko, literally red rain, is defined as “a cloud standing
erect and having different colors, somewhat like the rainbow.”
[755] Puliki ke kino is more the folding the arms on the body, in
distress.
[756] Hoa-make-i-ke-kula, companion in suffering in the plain.
[757] Olapa (Cheirodendron gaudichaudii).
[758] Ieie vine (Freycinetia arnotti).
[759] Kuu haku wahine, my mistress, yet more dignified in its meaning.
[760] Various disturbances of the elements and strange phenomena were
ever interpreted as manifestations of the gods in favor, or
recognition, of the alii. The more severe or pronounced the weather
phenomena the higher rank it denoted.
[761] Another Ku and Hina contribution; the favorites of story writers.
[762] Hoo-kaa-kaa-i-ka-paka-ua, literally “to roll, or rolling in the
rain drops.”
[763] Ka-pua-o-ka-ohelo-ai, literally “the blossom of the eatable
ohelo” (berry). (Vaccinium reticulatum.)
[764] Nio, a variety of handsome kapa.
[765] Anuu kapu loa, the very sacred platform of the temple.
[766] Kukaniloko, the traditional favorite birthplace of royalty, at
Wahiawa, Oahu.
[767] A duplicate of the Umi-a-liloa plot; apparently a familiar theme.
[768] Ihiawaawa, bitter spear.
[769] Not only the superior kinds or quality of kapa went to constitute
the well-dressed man, but the fragrance helped its recognition
materially.
[770] Even Nature is made to recognize beauty and rejoices at triumph
over wrong.
[771] The resemblance of a husbandman to a paddler is in the way they
use their implements, always towards themselves in their work.
[772] That section of Nuuanu Valley in the neighborhood of Wyllie
Street.
[773] Its great value lay in the fact that it was specially attractive
to the fish desired, the aku.
[774] That section of Honolulu above Beretania Street, from Nuuanu to
the stream, as it used to run.
[775] Mamala, Honolulu harbor entrance. Kou was the harbor itself.
[776] Kuula was deified upon his death at the cruel hands of Hua of
Maui, according to tradition, that he became the god of fishermen to
whom the koas around Oahu, Maui, and other islands are dedicated, and
though these outward evidences of idolatrous practice have passed away,
the inward feeling of recognition of this god’s claim on their effort
is still stronger among the old fishermen than they are willing to
admit.
[777] Kaumakapili, roosting with closed eyes.
[778] Kapuukolo, from about the site of the present King Street market
to River Street and the stream.
[779] Another interpretation of the ola na iwi expression.
[780] The expression maanei aku nei, further ahead from here, while not
embodying direction would invariably be accompanied by a wave or motion
of the hand to indicate the point in mind.
[781] Here appears to have been a system of coast guards for the
execution of special orders of the king, chief or konohiki.
[782] Umu or imu, the underground oven of heated stones.
[783] This would seem to be a premium upon the practice of cannibalism,
if such existed.
[784] Ahuawa, rushes from which cords were made; or, it may have been a
heap of awa refuse.
[785] Opiko or kopiko, a firewood (Straussia Kaduana).
[786] Aaka, bastard sandal wood (Myoporum sandwicense).
[787] Mamane, a most durable hard wood (Sophora chrysophylla).
[788] Pua, a good firewood in that it will burn green (Pelea
sandwicensis).
[789] Alani, the bark and wood of which held medicinal properties, and
its leaves scent for kapas (Pelea sandwicensis).
[790] The kapu inoa among the alii rank was not a sacred name in a
literal sense, but is here shown to be the secrecy to be observed at
and following the composing of a name song or chant, until the time of
its ceremonial announcement or recital.
[791] Names of the four varieties of the fragrant maile vine (Alyxia
olivæformis). These same four sisters are prominent characters in the
legend of Laieikawai, but in that story they claim Kauai as their home.
[792] Uhu, parrot-fish (Calotomus sandwichensis).
[793] Nenue, rudder-fish (Hyphosus fuscus).
[794] Ulua (Carangus ignobilis).
[795] Kahala, amber-fish (Seriola).
[796] Opakapaka (Apsilus microdon).
[797] Hee, squid (Octopus).
[798] Manini, surgeon-fish (Teuthis sandwichensis).
[799] Opelu, mackerel scad (Decapterus pinnulatus).
[800] Aku, bonito (Gymnosarda pelamis).
[801] Oil on troubled waters had recognition in early days with a
double purpose.
[802] Kukui (Aleurites moluccana).
[803] Wiliwili (Erythrina monosperma).
[804] Hoi, a species of yam used in times of great scarcity of food
(Dioscorea sativa).
[805] Yam, native name, uhi (Ipomœa batatas).
[806] Hoopapa, disputing, wrangling, wordy contentions, debate; a
profession evidently wherein the interpretation of and play on words
afford occasions of witticisms in contests for entertainment, or on
wager; sometimes of serious moment.
[807] Pa iwi, fence of bones here referred to, was not a testimony of
Kauai chiefs’ supremacy only, in utilizing the bones of his victims,
for the vicinity of Fort Shafter, near Honolulu, had its pa iwi, a
fence of human bones, enclosing the house of a robber chief who waylaid
travelers passing his province. It is coincident in these two bone
enclosures that they both lacked one victim for completion.
[808] Pueo-nui-o-kona, great owl of Kona.
[809] It is not clear what the articles of a professional wrangler
would be beyond his mental powers, though doubtless he was equipped for
sleight of hand and such like contests.
[810] The hokeo calabash was usually a long shaped gourd with an end
opening for convenience of carrying the “kit”, or articles of utility;
one’s handbag.
[811] Oililepa, file-fish (Osbeckia scripta).
[812] Kikakapu, butterfly-fish (Chætodon ornatissimus).
[813] Makaloa grass (Cyperus lævigatus), known also as mokoloa,
wherewith the fine Niihau mats were made.
[814] Niihau mats were regarded as the choicest quality of Hawaiian mat
making.
[815] Kuolohia grass (Rhynchospora laxa).
[816] Ahu hinano aala o Puna, the hala-fragrant spread, or kapa, of
Puna.
[817] The ouhuluwai kapa was made from mamaki bark, and was dyed
differently on its two sides.
[818] The reference to this ouhuluwai o Laa, a kapa of Laa, shows this
to have been the name of that portion of Puna known now as Olaa, from
taking the o as being part of the name of the place as the early
voyagers introduced Hawaii to the world as Owyhee, from persons saying
they were of Hawaii, o Hawaii.
[819] Puaa kukui is here described as a piece of kukui wood cut to
resemble a pig. In other accounts this puaa kukui is produced by
markings of alaea stain or coloring, and being in connection with
temple ceremonies it suggests that in this way certain demands of the
priests for pigs in quantity for sacrificial offerings were met.
[820] Kahuli, turned over. The contest here changes to a play on words.
[821] The iakos of a canoe are the sticks connecting the outrigger to
it.
[822] Poking or gouging out the eyes of a victim was one of the
cruelties practiced in olden times.
[823] Kumakena, mourning, the application being that one would be
blinded for the time by an act so severe.
[824] Kiwaawaa, a coarse kind of kapa for various uses.
[825] Iako of kapa refers to a term in counting kapas, equaling forty.
In general practice the word kaau is used for this number.
[826] Ama, or aama, mullet (Mugil cephalus).
[827] The contest now centers upon a play upon words of similar sound
but different meaning, the point of which cannot well be conveyed in
its translation.
[828] Akimona, same as inamona, kukui nut jelly, a table delicacy.
[829] Omao, a small bird of the thrush family (Phæornis obscura).
[830] Alala, the Hawaiian crow (Corvus tropicus).
[831] Kaunooa, a species of vine without roots.
[832] Mokuola, Coconut Island, Hilo, said to have been a place of
refuge in ancient time, whereby its name “life island” obtains.
[833] Laukiamanuikahiki, literally, bird-trapping leaf of Kahiki.
[834] Another story of an absenting father leaving tokens of
identification for his unborn child.
[835] Red, the unmistakable evidence of royal rank.
[836] A foreknowledge, evidently, of the sex of his child.
[837] A duplicate of the Umi-a-Liloa story, except in sex of the child.
[838] Haku, rendered “lord,” is applicable to either sex; it signifies
ruler, overseer, or other authoritative superior.
[839] Ilima, a Sida of which there are several species; a favorite
flower for wreaths, and Oahu’s chosen emblem. The introduction of the
marigold reveals the modern authorship of this story.
[840] Expressions of admiration.
[841] Aholehole, a small white fish (Kuhlia malo).
[842] Nehu, silversides (Atherina).
[843] Iao, very small fish.
[844] This legend closes with a mis-statement of modern life resembling
in all respects that of ancient times in the effort to show that human
nature is the same. Civilization, law and order and education overcame
pagan customs many years before the foregoing was written.