Chapter LII: Canto XV (11)

[1217] Ohekoheko, probably the ohelo, sometimes called ohelohelo (Vaccinium sp.), the Hawaiian whortleberry.

[1218] Wai moe, liquid sleep of death, death’s doings.

[1219] Kanekapolei, a Hilo locality.

[1220] Kopekope, a place above Hilo.

[1221] Haui, title of a chief, in this case Kamehameha, to whom is the victory of the peopled hills.

[1222] This opening line, a Hawaiian proverb, refers to the duped chiefs of Hilo.

[1223] More sarcasm, the meaning of which is not clear.

[1224] Kapa’i, to rub as ointment into the flesh.

[1225] Ai kohana, stripping bare, the condition of a conquered district, the vanquished chiefs being dispossessed of all their holdings.

[1226] The question who will be the ruling chief becomes the burning one, for the reapportionment of the lands.

[1227] Iawai ka oio, thought here to refer to the true settlers, who will they be that can point clearly to his holding?

[1228] He kena no, that can send the kini (40,000), the lehu (400,000), the mano (4000) adherents of the chief.

[1229] Ulu lana, buoyant, prolific, as referring to people, hopeful as to land.

[1230] Ka ulu, the increase or offspring.

[1231] Mahuna aimoku, twin district chiefs.

[1232] Hulu, line or branch of ancestry.

[1233] Pau na hulu, the line ended in the elder brother Keawe, i.e., the degree of rank.

[1234] Nana, the sister Kauleleiaiwi, hers was the red established high rank, commanding kapus.

[1235] Kuhina, a commanding officer of former time, termed in recent years a cabinet minister.

[1236] This, with the four lines following, are veiled epithets of certain chiefs.

[1237] Mana-mana, confused by the many branches of chiefs of various ranks.

[1238] O kani ma, many voices acclaim the excellence of the chief.

[1239] Kau of dust eye is said to apply to that district where they literally bathe in it. See preceding Note 75.

[1240] Puna’s characteristic is shown in the thorny-edged pandanus leaves.

[1241] Hilo is termed small, of black edges, referring to her rocky coast line.

[1242] Hanau apono, born of rightful chief ancestry.

[1243] Ka mehameha, the lone or lonely one, definition of Kamehameha’s name.

[1244] Poo kui, a joining head: uniting Hawaii, first the island, then the group.

[1245] Even man, the common people, recognized his rightful high birth rank.

[1246] Kanaka po, a man of ancient descent, in the sense of mai ka po mai, from the night forth.

[1247] Io wale no, yet he was of the flesh, he was no graven image chief.

[1248] Aohe aku, he had no sycophant followers for the food they would get.

[1249] Lea wale, pleasure, satisfaction, without restrained feelings.

[1250] Ha ka nuku, contention and strife was breathed upon, overcoming anger, etc.

[1251] Kena, command; kenakena, intensitive of kena, sending frequently.

[1252] Manao ka noonoo, literally, “think the thought;” reflection on the subject in hand.

[1253] At this point the preparation of Kamehameha is likened to a fisherman and carries through to a successful issue.

[1254] Hai-na, proclaiming, ia, he (Kamehameha), a’e, is raised.

[1255] Kihapiilani, an ill-treated Maui prince who, to avenge the insults of his ruling brother, sought the aid of King Umi of Hawaii, whereby he was victorious. See Memoirs, Vol. IV, pp. 236–254.

[1256] The blossom that changes its color and form, olina, that waves in the wind, onini ia signifies the graceful turns of a fish swimming in the water.

[1257] The skin of Kiha thus changes, e kahuli.

[1258] Kiha’s skin, through Kauhi, is hemolele, perfect; Kiha is here given the name of Kauhi after that of Kauhikahiko.

[1259] Kaeokulani, of beautiful, glittering, changing skin, turning to black.

[1260] As the changing skin resembled that of Kauhi therefore he is considered related. This rule was applied in the more recent times of Kahekili, also of Maui, whose one side was black, and the members of his household, it is said, either had black birthmarks or were tatued, to indicate relationship to him.

[1261] This has reference to the custom or practice observed in rock-fishing by diving and driving the fish out of their holes by long poles, hence the absence of the redness of their skin.

[1262] Kiholo is the curved wood used for the mouth of certain fish nets.

[1263] Kamumu ai, the hook entering the mouth and coming out at the eye, gives pleasure to the angler in the futile effort of his prey for freedom.

[1264] Holo kakekake, the string runs jerkily, slippery through the hand; kakekake is when a man works hard with an oo (digger), first one hand foremost, then the other.

[1265] Kawelo, a king of Kauai; when a woman had two husbands, the child was said to be the son of two fathers. Tradition does not show that Kakuhihewa bore this relationship to Kawelo.

[1266] Kanaloa, etc., that line not understood.

[1267] Hane, hahane, barren as a coconut tree which bears nothing or very small nuts; the offspring of Kama is nothing, no children; the children are the lanis, Kalewanuu and Kalewalani—cloud myths.

[1268] This must be a different Kama whose child is Laaloa (very holy) in whose honor the drums are sounded, the child of Kupaeeli.

[1269] Eli kupa i lani, words of no particular meaning, said when thrumming on the drum.

[1270] The three lines ending here are for the imitation of the sound of the drum; kihalale, the performer accompanying with the voice.

[1271] The rough shark-skin of the drum head, giving a harsh reverberating tone when the fingers are run over its surface.

[1272] Kua-ka, the measured time-beat as that on a bass drum.

[1273] Kiwaa, one of the large fabled birds of Hawaiian tradition, hence a strange bird; lupo was the sound of its supposed voice in singing.

[1274] The call to alight, to cease from flying as a kite, at which the named famous chiefs are bid to arise in recognition of their power.

[1275] Hooneenuu, chief of what is strong, the strong pali, uaua, not to be broken.

[1276] Kahakea, very high as a cliff; chiefs were like cliffs, inaccessible, guarded.

[1277] Kauhikea, or Kauhi, referred to in lines 7 to 12.

[1278] Kamalalawalu was the noted ruler of Maui, contemporaneous with Lono of Hawaii and Kakuhihewa of Oahu, hence the reference to his eminence, restrictions, and sacredness, that called for the prostrations in his presence as he passed to and fro.

[1279] Even his personal attendants are chiefs of rank, having power to enforce the kapus.

[1280] This line implies that women were engaged in the stone quarries, and are cautioned lest the chief be hurt by flying stone chips. It is more likely to be figurative, as is that which follows.

[1281] Laielohelohe is likened to an easily broken but high cliff, pali eleku.

[1282] As this cannot be the insulting brother, it may refer to the father of the same name who united Maui under his sway. The following several lines indicate the divisions influenced or overcome.

[1283] The god Maui referred to is the demi-god of wide Polynesian recognition, though credited more for deeds than for decreeing kapus.

[1284] This is going back to deified ancestry.

[1285] The two names are of the same person, the latter conveying a sense of clear open countenance, described in the next line.

[1286] Keawe, one of the historic kings of Hawaii.

[1287] The coupling of this name with Keawe’s identifies him with Lonoikamakahiki.

[1288] Literally, Keawe-a-certain-chief-of-the-island; a ruler of Hawaii four generations prior to Kamehameha the great.

[1289] A ruler or chief of Hawaii preceding Keawe.

[1290] One of the changes rung on the name of Kakuhihewa, king of Oahu.

[1291] This is a sobriquet of Kawelo’s father, whose name was Mahuna.

[1292] Fish-gills, mahamaha ia, frequently used in Hawaiian story with reference to a person, as to life-giving power. Kawelo, thought stoned to death and placed on the altar for sacrifice, arose and slew his opponents.

[1293] Muliwaiolena, yellow stream, not identified.

[1294] Mokihe, not now known.

[1295] A frequently referred to traditional distant sea. The name signifies nauseating ocean and probably refers to its tempestuous character.

[1296] One lau ena a Kane is difficult to define. Scholars differ on the meaning of lau ena, whether single or a divided word, as applied in some cases to the land of Kane, and here to the sand. One “pundit” held that brightness only pervaded the realm of Kane; that even the sands of the shore glistened.

[1297] The lua was a practice in wrestling wherein experts by their grip on their opponents could break their bones in mid-air as they were being thrown.

[1298] Submission to the god Ku was the only means of relief from kapus, the severities of which caused one to writhe in pain.

[1299] Moano (Pseudupeneus multifasciatus), a variety of fish usually abundant in market and conspicuous for its bright color.

[1300] This has reference to King Hakau of Hawaii at his overthrow by Umi.

[1301] Not the deity of this name, already referred to, but one of several names of Kuaiwa.

[1302] The somewhat frequent use of this word aikanaka (man eater) in the chants lead to the supposition of its being a qualification rather than a name, or worse, a record of cannibalism. It occurs elsewhere in a similar manner with reference to Kawelo who, besides defeating the chief of this name on Kauai, was clearly a consumer of men in his victories over his opponents. Its use in this chant, in this sense, shows Kuaiwa as the consumer of men for Kamakaholani, being his successful general. In confirmation of this view it may be stated that it stands in the same relation to the chiefs mentioned as does the term alii aimoku, chiefs of a certain rank who took the products of the land without giving any returns; virtually land consumers.

[1303] A condition of skin caused by frequent use of awa, as in the case of Keawenuaiaumi, in likeness of which Kuapakaa the keeper of the wind gourd Laamaomao was named.

[1304] Kakalawela, eel.

[1305] Fish poisoning, or stupefaction, was practiced by the use of the bark of the auhuhu shrub (Tephrosia purpurea).

[1306] The shark, mano, was said to be trained to certain preferred food and became aumakuas (ancestral guardians) to their devotees, and awa being a sacred offering to the gods was held to be necessary for its propitiation.

[1307] Niau was a princely chief of Kauai who was killed in battle. He was termed a kaukaualii, being the son of a high chief, but whose mother was of low chief rank, or of the common class.

[1308] A spirit without a body, hele ke aka, the shade of the spirit goes and comes. The prophets were said to be able to catch the spirits of men going about and killing others.

[1309] Niau was leaving his companion, ko’u hoa, his own soul. The ancients supposed they had two souls, one remained permanently in the body, the other went forth doing good or evil.

[1310] We two, elua ka maua, his body and his soul.

[1311] Though existing is yet unseen; he has gone (ua kii ka!), but he has gone there to do mischief. This is advisory to the prophet that has the power of watching him.

[1312] Where art thou, is the distressed call to the absent soul.

[1313] Ai in the original for, aia, answering the quest auhea? Kapakapaku in the sense of being lost, unseen, angry, there avenging; ai kookoona, being in a temper.

[1314] What is my great crime, O god?, appeal to akua aumakua, his particular protecting god; every man had one, generally held to be his deceased father; they were supposed to protect from accidents.

[1315] I, or my people, have perhaps eaten as an ungodly person, i.e. without prayer or thanks which was universal in ancient times; they have eaten sacrilegiously under me, as in the next line the ia answers for the passive, and the accented u renders it, literally, it has been eaten wickedly by them here under me.

[1316] An epithet of the Kane deity, the god who was in the possession of the water that would restore dead men to life, or old men to youth.

[1317] Let me (ko pulapula) live; pulapula, the propagation of plants, trees, animals and men; hence, thy power of spreading forth.

[1318] I call, answer e o; say O, that I will know you have heard me.

[1319] My body god, ku’u kino akua; my spiritual body in heaven.

[1320] E Kane, in apposition with kino akua; e lapa, to flash as light in darkness, a call for him to manifest his power.

[1321] Nei, like nawe, to shake, to move.

[1322] The god has seen and delivered me from danger.

[1323] Ke holoi nei, etc., I am being washed (by the shower for which he had prayed); I have escaped the hazard, it is passed.

[1324] Let the mischievous person, ka eu, i.e., the prophet, die, let him fail (a way of cursing). E oe puka, he shall not succeed nor prosper in his mistakes.

[1325] This line implies that the slovenly mischief maker will be discovered and his character made known.

[1326] Puali is the king’s man that goes round as a spy to see if there is no new property to be taxed.

[1327] Ououkuono was one who stole food and ate stealthily in a corner, let him die.

[1328] Niau in this world, ao malama; that other world is called ao malama mau—everlasting light.

[1329] As Pele is the immortal of Hawaii, Niau desires like recognition for Kauai.

[1330] He kalaku, to bristle up, to stand up like hog’s bristles; meaning I am bold, daring. Okalakala, fierce, strong.

[1331] Ueke, for wehe I kona poino, I can throw, break up his curses.

[1332] The he in the original of this line stands for e, and mo for make, death; ai ku is one that eats and rises up eating without returning thanks; an aia is an unbeliever, either of which is deserving of death.

[1333] Stand and oppose, i.e., the prophet; lono, listen i ka uweke, a term used on Kauai for wehe, listen to his opening, or coming.

[1334] Kala, loosen, wekea, open; let it be opened to jealousy, anger.

[1335] Wekea i ka hala, let his offense live, be brought to light, from whatever cause, whether of fish, food, cloth or girdle.

[1336] Kahai was a sorcerer (anaana) priest of Pele.

[1337] Pumaleolani (as one word, not two as in the original) was the name of a large conch on which the highest chiefs alone were privileged to blow. It was sacrilege for any others to attempt to use it.

[1338] Whoever takes my maunu. Maunu is anything belonging to a person, or any part of what is his; spittle, hair, nail, etc. It takes the name of the fishermen’s bait, from the similarity of purpose, to secure a victim.

[1339] Lehua, the westernmost island of the Hawaiian group, hence the last on which the sun shines.

[1340] All nature proclaims the sacredness of the approaching night, hence man is called upon to recognize it by quietness.

[1341] Kauolo lupe is to bend alike together to the strain of a task.

[1342] Ulu-haka, the elevated place in the house of a high chief, where only those of rank are entitled to rest.

[1343] Pohaka, sign of Kekaupea, a chief, has reference to a certain evening sky indication named in his honor.

[1344] To him, nona, Kekaupea the king is the sacredness of the evening proclaimed, shown in line 16 to be Hakalani.

[1345] Kawelo, famous king of Kauai, is now assigned the kapu of evening.

[1346] Kuhe, the Hawaiian Morpheus, who gives undisturbed slumber; to whom lullabies were chanted to invoke pleasant and restful sleep.

[1347] Kaioe, more likely ka i a oe, is yours. As a name it carries no meaning. This line designates the night of Mahuna to Kawelo.

[1348] Not the eye (maka) but the offspring of Kuawalu.

[1349] Kuihewa, a famous king of Oahu, begins a new division.

[1350] Kukaniloko, on the upland plain of Lihue, island of Oahu, was designated the sacred spot (enclosure) for the birthplace of aliis.

[1351] In Kuihewa’s birth there his high rank and sacredness was confirmed.

[1352] Kakuihewa, equally known as Kuihewa o ka ua-ua-pena. Ua-ua was the name of a yellow dyed kapa, the qualifying pena indicates it as an imprinted colored garment.

[1353] Luaia, an ancestress of Kuihewa. Luanui-mahao not identified, likely an epithet of Kuihewa.

[1354] Haalua pou, an imaginary post where two are dancing, at which time Lehua has taken the sun.

[1355] Kanakaloa, lit. long man; an epithet for the sun.

[1356] Bosom of night as a protecting god. Hoi mai la i, to, understood.

[1357] Anoano-e, a different solemnity prevails.

[1358] Perhaps even foreign Kahiki is affected.

[1359] These lines refer back to the kapued evening set apart for Wakea and his daughter, Hoohokukalani.

[1360] Liliu, rendered eminent rather than high or exalted rank.

[1361] The stars are likened to spies of heaven returning for watchful service; decidedly a poetic thought.

[1362] Awa cup, apu, of kapued royal use.

[1363] To Akea (Wakea) is the evening dedicated, as shown in line 47, note 22.

[1364] The chanter next turns to Kekuaiwa’s claims for distinction; he was a chief of Kauai.

[1365] The distant allurement of the long-tailed fish is as the desire of Kekuaiwa for the sacred evening.

[1366] One of the epithets of the lizard-goddess of Maui, who is here informed the evening is Liloa’s not hers. Liloa was the famous king of Hawaii, father of Umi, residing at Waipio.

[1367] This and the following line refers to Kiha’s powers.

[1368] Wela, hot, merciless, will be the doom of the hypocrite, the smooth-tongued deceiver.

[1369] The saying “nioi kupu i Paakalana” is said to be applied to a self-condemned conscience, referring to a severe sentence or penalty of the Waipio temple of Paakalana. Nioi kupu is literally red-pepper growth.

[1370] Haena point, Kauai, famed in story for its attractions from distant parts of the group.

[1371] Halaawiki, a mountain-peak on Kauai.

[1372] The poet here in several connecting lines refers to the beneficial character of the night to the whole land.

[1373] Hawaii of Ku, one of the major gods.

[1374] Hawaii is called on to proclaim the rest that comes with evening, which extends to the wide area of great Kahiki.

[1375] Dividing the heavens to effect day and night.

[1376] As originally written, this line is difficult and obscure.

[1377] A designated place in Kahiki-nui-kai-akea, where sacred or holy services only are conducted.

[1378] [These notes are based largely on those of Judge Andrews’ study of the chant].

[1379] You are Kauhi, I am Kauhi of Kama, therefore we are both the offspring of Kama. Kama, a sobriquet of Kamalalawalu, a noted Maui king.

[1380] Kiha, the king of Kauai.

[1381] Blue sea-moss, manauea, a species of sea-grass which, seen through the sea, appears green.

[1382] Ascended the hakihaki, stairs or steps reaching up to a temple.

[1383] Mua, the principal house of the several temple enclosures wherein are prepared the sacrificial offerings.

[1384] Malaihaakoa, name of a once famous heiau (temple) on Kauai.

[1385] I ko oa, to brace up a rafter, here a supporting division of Halelua, a place on Kauai.

[1386] Kawelo, proper name, different from Kaweloaikanaka, a high chief.

[1387] Paweo, to look at and turn away with contempt, disgust.

[1388] Kalanikukuma, an alii of Kauai.

[1389] Pea, like lupe, a kite; polo, the tail of a kite.

[1390] This is manifestly figurative.

[1391] Kailimoku, the famed war-god of successive Hawaii kings from before Liloa, then known as Kaili, but better recognized in later years as Kukailimoku.

[1392] Shielded, likely through proximity to the god which is designated as kuku, standing erect.

[1393] Pale kohiana, as a division bank between two taro patches.

[1394] Hakikili, name of a kapu (v) to forbid, prohibit.

[1395] Broken into little pieces, haki apana apana, applied not to regard the kapu restrictions.

[1396] Holoholoku, the famed recognized birthplace of Kauai royalty, hence entitled to sacred regard, as was Kukaniloko for Oahu.

[1397] Many voices, leo kawakawa, wet voices, of the night.

[1398] The sound of wet kapa rending (eloelo) in the polua—rain with wind—was one of the disturbing elements.

[1399] The rumbling noise of thunder, the thunder guns of heaven—pu kolukolu—thick, heavy cloud-bursts with rain.

[1400] Nahili, going astray, lagging behind, hence the caution.

[1401] Hoohila, name of a place on Kauai. My blossoms, kuu pua, figurative.

[1402] Reference to water also figurative.

[1403] Stolen, ua huea, like aihue.

[1404] Hipuu makamae is a precious burden borne on the hips, where the knot of the malo fastens, hence the application of the term.

[1405] This dirge for a beloved companion presents the discomfitures, experiences and pleasantries of their life. It is characteristically Hawaiian in comparisons and expressions.

[1406] Name of a discomforting wind. Its first part, kia, is the name of a strong trade wind at Honuaula. At Hana the name applies to the northwest wind. This might indicate it as belonging to Maui, but it is not found among those named by Kuapakaa as released from his wind-gourd Laamaomao, as given in Memoirs, Vol. V, pp. 92–102.

[1407] The well-known name of the cold, northern wind on Kauai.

[1408] Puakei, pua, flower; kei, an expression of wonder, hence the call to string a flower or flowers of rare beauty, for a loving husband companion.

[1409] This refers to the Kauai sport of throwing blazing hau branches, or auhau (among the lightest of Hawaiian woods) which was thrown from the high cliffs facing the sea, to fall gradually into the ocean, or be kept sailing in mid-air by the wind currents till extinguished. Kamaile was on the northern coast of Kauai.

[1410] Luuluu of the original, rendered here as weariness, is that fatigue resulting from cliff climbing, which comes to an end when the hills of difficulty are passed, and is forgotten in the enjoyment of the pyrotechnic display.

[1411] Paoo (Salarias, sp.), a variety of small fish of sheltered, quiet water.

[1412] Refers to the Waimea stream as perfumed by the fragrant sandalwood of that region in early years. Hiliahi (sandalwood bark) being synonymous with iliahi, the term for sandalwood.

[1413] The two kinds of small fish, nehu (silversides), and iao (or iiao), are said to be the only varieties unafraid of man. The tradition of their rubbing up against Pakaua of olden time instead of fleeing from him is here referred to.

[1414] As in lines 8 and 9, the chanter’s companion was evidently a theological student at the Lahainaluna Seminary.

[1415] Fitted mats, as rendered, has in mind the prepared set of several mats placed one upon another comprising the bed-place, termed hapapa (stratum) of Keawanui.

[1416] Keawekolohe was termed a kaukau alii, being a prince, or of the class of chiefs below the king.

[1417] Gentle sleep, hiolani, typical of the passing of Palekaluhi.

[1418] Pilipilikana, a close, beloved companion (lua) of Mano, an ancient king of Kauai; a twin brother.

[1419] Ko-ko, the strings or net outside of a calabash, to strengthen it; so it was supposed the womb of a pregnant woman was strengthened; kewe, the womb; aa, the secudis, the afterbirth or that which enveloped the infant.

[1420] If the child was born at another place than Wailua it would be uncertain that it was a chief.

[1421] At the temple of Holoholoku, Wailua, offspring of royalty were reared, and thereby the god Ku decreed their eminence.

[1422] Mulemule, that which is disagreeable to the taste; mule au awa, bitter is the circular scum of the awa cup; au, the circle of yellow around the awa cup which is bitter.

[1423] The story of Kewalo reveals nothing calling for this epithet, implying shame, as generally understood. It more likely applies to his fearlessness.

[1424] Rain and lightning personifications of ancestry which Lono, one of the major gods, is called upon to confirm.

[1425] Akakau ana, enlarged shadow of a person or other thing: a skeleton of a man; many things confusedly thrown together.

[1426] Kulu, a drop of water or other liquid; manini, water pouring over a dam; here the suffusing of the eyes with tears before one begins to weep.

[1427] Hoonana, conveys the idea of calm, quietness, etc., with its soothing effect, as here understood. It may also mean to witness or take cognizance of the sorrow experienced.

[1428] Ha’i, not break, but like ho’i, to return.

[1429] The subject of this chant was one of the sons of Kamehameha-nui (king of Maui succeeding Kekaulike), and met with fatal injuries by the explosion of a keg of gunpowder at the Kauiki hill fort, Hana. He was removed to Honokohau, in the Kaanapali district, where he shortly afterward died from his wounds, in 1794. This is the burden of the lament.

[1430] Makawalu, appended to and becoming part of Peapea’s name, occasionally met with in historic accounts, indicates eminence or fame as an expert in whatever may be one’s calling. Literally “eight-eyed,” implies all-seeing, wide-awake. Kamapuaa was a “makawalu” in that he excelled in adroitness to extricate himself from perilous situations. Lonokaeho was likewise renowned for his several foreheads. Peapea was famous as a warrior, serving not only his father’s interests in Maui’s defense against Hawaii invasions, but aiding at times also the warring fortunes of Kaeo, of Kauai.

[1431] Another of Peapea’s names, likely complimentary, as it does not appear elsewhere, and conveys the idea of “young war companion.”

[1432] Refers to his death as above stated.

[1433] Referring to many generations back of Liloa.

[1434] This transposes authoritative genealogy order where Palena is shown to be the offspring of Haho. See Memoirs, Vol. IV, p. 25.

[1435] Pig-shaped clouds were held to be omens of serious moment, usually portending evil. For this reason they were carefully studied for indications of favorable attitude, or imagined course of travel.

[1436] Hana, of Maui, favored of the gods of ancient time, where the heavens were held to come nearer earth than elsewhere, and its mountains to take on added height.

[1437] The harbor of Hana, with adjoining famous localities, Kaihalulu being the spouting sea-spray of that vicinity.

[1438] Kauiki, or Kauwiki, is here given fabulous height, it being less than 400 feet elevation; thus myth and tradition combine with historic events to make it, perhaps, the most famous in Maui’s history. With a fort on Kauiki’s summit it was Maui’s stronghold for many years, and in charge of which the subject of this dirge met with the accident which cost him his life.

[1439] Kauiki bluff is at the left-hand side in entering the little harbor of Hana.

[1440] An epithet of Peapea’s, whose death is referred to as having gone in spirit.

[1441] The people are called upon to join in lament while the uwe helu, the recitation of his virtues is narrated, as follows, in wailing strain.

[1442] Another of Peapea’s names.

[1443] Referring to the chief Peapea, and the lines following to his accident and death.

[1444] The bereaved one here presents the idea that at death the spirit changes to many forms; of human, animal, bird or other form, and as such becomes a new deity, not only of Koolau adjoining Hana, land of his exploits, but the mythical land of Hakipalunuau (lines 50 and 54).

[1445] Liholiho, who became Kamehameha II. on the death of his father, Kamehameha the great, in 1819, whose dissolute habits led him to overthrow idolatry to free him from its kapu restraints.

[1446] Ikiki was the month of May in Hawaii’s calendar, and refers to the conqueror’s death as having flown away to the sacred precincts of Lono, one of the major gods.

[1447] Literally, the moho’s sacred white pit, a place supposedly in foreign lands.

[1448] Picturing the restlessness of flying-fish at the approach of stormy weather.

[1449] Certain high rank chiefs were entitled to the prostration of the people. Such chiefs usually went abroad at night, or if in the daytime a herald went before him with a flag, calling out “kapu moe,” whereupon all the people prostrated. The same observance held when his food or other belongings was carried by; all had to prostrate themselves on penalty of death.—(Malo’s Antiquities.)

[1450] Referring to the swelling number of restrictions of priests and aliis on the people.

[1451] This probably has reference to the breaking down of kapus by the king and queens in their feasting together prior to the burial of Kamehameha.

[1452] In the freedom of women and men to eat together, and partake alike of the same food, there was naturally removed a serious barrier to household affection.

[1453] Figuratively, the chief placed in the clear path.

[1454] The shallow sea has reference to Keawe, the mother being of lower rank than Keaka, whose children revealed their negligent status as returning waves bared the reef.

[1455] The agent (konohiki) of the chief is likened to a shark, to seize all within its power.

[1456] Lana, float, i.e., the person through whom the konohiki exercises authority and of whom he makes inquiry.

[1457] Palena, some person assigned to oversight of the uplands. It was his duty to stand (ku) and observe the changes taking place.

[1458] The mountain side likened to a broad-backed horse: capacity for endurance and service to many.

[1459] The ohia laka, the well-known or familiar ohia as man of the forest, questioning Palena.

[1460] None of like or superior rank; he was acknowledged supreme.

[1461] Of three known as, or belonging to, or connected with the great chief, but one stands out.

[1462] Kae, term of an office in the king’s train.

[1463] An epithet of Liholiho, implying the highest chief rank rested in him, or was borne on his shoulders.

[1464] The high chiefess Nahienaena (the n omitted), sister of Liholiho. The epithet signifies, the raging fire high chiefess.

[1465] This would apply to Pele with her volcanic fire.

[1466] Residents of the woods were naturally the bird catchers, with net or bird lime.

[1467] Manu, not bird in this case, but the canoe’s prow, which is essential for the new craft being completed in the woods.

[1468] Maunu, or bait, here is figurative of the canoe’s finish, whereby it is qualified for service.

[1469] The awa, or milk-fish (Chanos chanos), is a pond product, met with in large numbers.

[1470] This holds true at times, dependent upon free change of tide locks.

[1471] This line refers back to the chief Ku.

[1472] Hanu lololaa, in the original, is the sleep inducing power of a companion’s breath.

[1473] The chiefess of raging-fire name is the source of a new fire, i.e., in comparison with that of the volcano, Pele.

[1474] Goddess Pele of the volcano, with unmistakable voice when she speaks, whether by eruptions or earthquake.

[1475] Certain sections in the vicinity of Kilauea show lehua trees encased in lava. Such a limpid eruption was the astonishing redness alluded to, which hid and changed its flowers.

[1476] This line seems ambiguous.

[1477] This is likely, from following connections, to be Keakealaniwahine of history, who succeeded her mother Keakamahana as Moi of Hawaii, mother of Keawe referred to on line 136.

[1478] Iwikauikaua was the son of Makakaualii. His mother was Kapukamola. Espousing the cause of Lono in the Hawaii revolt he narrowly escaped being sacrificed on the altar of the temple.

[1479] Literally, Keawe-a-certain-chief-of-the-island, a celebrated ruler in the annals of Hawaii.

[1480] Referring to Kalaninuiamamao, from whom descended Keawemauhili and Kalaniopuu, the latter mentioned in the next line.

[1481] The high rank of a chief whose kapus occasion unpleasant, restrained feelings, makahinu.

[1482] Chiefs and superiors were frequently referred to as parents, hence Nahienaena is acknowledged as such.

[1483] Descriptive of Kona’s characteristics.

[1484] The poet here adopts an English word.

[1485] This especially a woman’s vocation, the twisting of the shredded olona bark into twine for fish-lines, nets and seines.

[1486] The beating process in kapa making.

[1487] The bark of the wauke prepared for beating.

[1488] A poetic embellishment, euphonic and to fill up the measure.

[1489] To grow thriftily as a vegetable, spreading as a tree.

[1490] Name of the block upon which the kapa bark is beaten.

[1491] The breadfruit tree (Artocarpus incisa); young breadfruit trees furnished bark for certain grades of kapa.

[1492] A term of one of the processes in making kapa. Name also of a tree of Crytandra species furnishing a kapa bark.

[1493] Nahienaena is likened unto the bark and water-bowl efficiency of kapa makers.

[1494] E oloa ana; the state of passing from one stage to another, hence, Nahienaena is bearing Liholiho’s oloa.

[1495] Kane aimoku, alias Liholiho; literally, the husband possessor of land.

[1496] Over (o understood, a poetic license) the fish ea, turtle.

[1497] Kuku poai is the beating of kapa with a circular movement of the hand; Kalani, the chief, i.e., Nahienaena beats kapa in that manner.

[1498] Kuka’i, to sew or join together, hence, Liholiho and Nahienaena being united, the earth is perpetuated for Liholiho.

[1499] Lani, etc., belongs to both these chiefs.

[1500] To sleep together for pleasure.

[1501] While the Lani’s join, i.e., the chiefs, the earth abides strongest.

[1502] He la kolii is a day when the sun’s rays are tremulous over the plains; nono, hot.

[1503] Ke, to slap or strike together as two hard substances.

[1504] The mountains rush together with a noise (wawa), and the sea also.

[1505] Poetic for olelo iluna ka leo, the voice on high (thunder), speaks frequently.

[1506] Hekikili, roaring heavily.

[1507] Kawowowo, rumbling noise.

[1508] Olai kawowowo, heavy rumbling earthquake.

[1509] Ua huna, fine or hidden rain.

[1510] Ua loku kawowo, heavy rain (loku, lokuloku) is roaring in the mountains.

[1511] Voice of the conch shell sounded in blasts of quick succession.

[1512] Pololei, an insect like a grasshopper but smaller; sings only at night.

[1513] O aku la, etc., Haukuku pierced his eyes. Haukaka another name.

[1514] Kakaina, the motion of the hands and arms in chopping wood or in breaking a coconut.

[1515] Hohana, to dip or bail out as water.

[1516] Ka, the action of bailing to overcome the chief’s leak.

[1517] Ke kupa, an old resident, one born to a place; nana e au, au, to clear or put in order.

[1518] O ke au, time when the care of the kupalele was great in magnitude over the land.

[1519] Kupalala like kupalele; kupalilii just its reverse, very small, diminutive.

[1520] E ai ana o Kalani, i.e., the chief Kauikeaouli possesses the land.

[1521] Oluluu, heavy, burdensome; naholo, a kapu of Nahienaena.

[1522] Olue, an ancient chief, belonging there.

[1523] A guard of the water for the sea or brook pebbles, iliili.

[1524] Poniponi, ponihua, the black smoothing off with such pebbles, as in heiaus.

[1525] Nana ku’i, i.e., Nahienaena, for her to stitch the kapas together. Note the e is dropped before ku’i; e ku’i nanau, nau, to bite, naunau, all intensitive of the root nau.

[1526] Bite, run quickly; a holo, o holo, ouholo, variations of the imperative ka lani, i.e., Kauikeaouli let Kauikeaouli run, etc.

[1527] Kukukeke: kuku, an instrument for pounding kapa, keke, the sound in beating it; ke koi, the adze used in cutting wood was the sounding mallet.

[1528] Kupeke, a turning motion of the hand in beating kapa.

[1529] Ili kapa keke, the surface of the sounding kapa.

[1530] Kahele, to go carefully; ka here like aka, as akahele.

[1531] Ke oe, oe the sound of wind made by blowing into a bung-hole, or a hole in a calabash blown upon by the wind.

[1532] Kukaheleke, a provoked anger on account of anything being stolen, etc.; kapeke, a scolding anger; heleke, like hele kekee, to go crooked.

[1533] This is his lordship, his lordship Kauikeaouli.

[1534] The land of the resident kukupa, this reduplication of ku is to fit the word to the beat of the drum.

[1535] Ai ka helele, the eating and enjoyment of a coarse, filthy man; helele, his epithet.

[1536] Malino, a calm, a smooth sea out of the trade winds.

[1537] Ke noho, is a provision that the chief is a resident of the district in order to enjoy it.

[1538] Nahienaena flits back and forth, upland and seaward.

[1539] Pua, name of a long net for catching flying-fish; the company of men is called a pua if a number go to catch a wild animal, or do other service here and there.

[1540] Papa, a large net is called a papa; i lohia, that is a long time in making, hence very good. Hawaiians esteem things good in proportion to the length of time spent thereon.

[1541] Hee here refers to dipping up the fish with a smaller net.

[1542] Lealea ka wai, the water rejoices for the wiggling and flowing of the fish; wai here used for kai.

[1543] I ke kea, up to the breast; kea refers to the circumference of a person behind his arms, another kea is from the arm-pits upwards.

[1544] Wai mapuna, water boiling as in a spring.

[1545] Mapu, the taking of breath in ascending a steep place, then proceeding.

[1546] Ka lani, used as an adverb for iluna, to go upwards; i ka opa, oopa, maopo, maopaopa, fatigue, lameness, etc., from walking.

[1547] Hala kee, hala tree tossing crookedly; to sin in evil times, manawa ino, a kind of case absolute, the times being evil.

[1548] Hooki, to cease, to stop.

[1549] Kukupu, to go up, let the women ascend; oni, to ascend as a kite.

[1550] Oni kapu, i.e., go up contrary to kapu.

[1551] Nioi (Eugenia rariflora); hua ’lii, laau alii, fit for the chief.

[1552] One momona, rich, fruitful sand.

[1553] Laamaikahiki, the famous voyaging son of Moikeha.

[1554] An expletive.

[1555] Mai luna maua, from above are we two, i.e., Nahienaena and Kauikeaouli.

[1556] Wailana, smooth unruffled water.

[1557] Ili oha, ili, skin, surface (of water); oha applies to that which is good of its kind.

[1558] Kini lani, the multitude belonging to the chief.

[1559] Aeae, a bank of a pond, or where the water forming like a little surf runs up the sand and recedes.

[1560] Loko alii, a fish pond of the chief.

[1561] Leiau, the woman who ascended to heaven.

[1562] Ao lani, the world above; hele haha is to walk like a chief with a great quantity of kapa about him.

[1563] Mohola, to spread forth, to unfold.

[1564] A confusion of celebrities occur here, Hoohokukalani, the mother of Haloa, being the one referred to. Hinaaikamalama was the one who flew up to heaven, given in line 71 as Leiau.

[1565] Haloa was born, ka maka, used for parent, progenitor of a race.

[1566] Ke alii o ka nohohu, the chief lived alone, literally, lived standing.

[1567] Pe, haahaa, low, flat, as foreign land.

[1568] Nenewe, etc., the current of the island.

[1569] Ka i haanalua, the place where dwell great multitudes of people, living miserably with ugly personages.

[1570] Lue, a place where bad things are assembled; lue ka lani, when the sky is overcast with threatening clouds.

[1571] Ke ola holo, life runs through the limbs; menene, like maele, the sensation of numbness in a limb when the blood has ceased to circulate.

[1572] Kuipehe, to move with hesitation and doubt.

[1573] ’Lii kua kahiki, some distant foreign country.

[1574] Kaa au, literally, the current rolls or drags along; i newa, to go easily, meaning a foreign country where there is a gentle current in the sea and the kapus are light; not burdensome.

[1575] Ilina, a burial place; haka, poles composed of a post or two with a cross piece where the natives lay up their fish to dry, or suspend their calabases from dogs, etc.

[1576] O lakou, those three; oia la ke kini, the multitude, i.e., the common people; o loko, loko is a common epithet for a foreign country. When a person sails for America or England, it is ua holo ia i loko.

[1577] Ke kini, the residents, i.e., of that foreign land have ili paka and unahi paka, wrinkled, puckered skins.

[1578] Eaea applies to very aged persons, or to a man filthy from dirty work so as to look aged.

[1579] Lono of wrinkled skin, i ponia for poni ia, is anointed; naoa, dislike, loathe.

[1580] Kukukuhe, black, rigid as the skin from being long in the water.

[1581] Panonono refers to a place where the water slowly leaks out of a taro patch. That place was kapu.

[1582] Lani ahi ekeeke, chiefs so sacred that all fires must be put out when they go forth; ekeeke, very sacred, death for one to approach unbidden in their presence.

[1583] Kukukui, the published renown or fame of the chiefs.

[1584] Kai noholo, etc., naholo, when the surf breaks in one place, the appearance of the breaking runs off each way; haki hanuu, the breaking upon shore when the water runs up the beach and has the appearance of steps.

[1585] Hiolo, downfall; naholo o Luamea, the sailing, flowing away of Luamea.

[1586] Pohaku kani, an epithet of thunder, the stones sound.

[1587] Kani ioio, etc., the sound of a fowl or bird; he lani kuku, a place made sacred; kuku, the rising steam from an oven; lani ahi kaka, heaven fire thrown aside; kaka, to throw off one’s clothes on account of heat.

[1588] Kukekuke, to cast away, reject; hakakai, an evil thing, what is disliked.

[1589] Opala lani, refuse matter of the sacred heiau, temple.

[1590] Ua lono aku, he hears, or is heard.

[1591] Pane uolo, a voice answers.

[1592] Oia for oiaio, true assent, a truth.

[1593] Kuilele, a rushing together as of boxers.

[1594] Makawalu, epithet of a great company of Kanaloa’s people. It is uncertain to whom this applies.

[1595] Ka ilio, the dog, a great many. This introduction is ambiguous.

[1596] At a time of a great gathering the chief Nahienaena of and below Hawaii, was born.

[1597] Apapa, malalo, i.e., under Hawaii is the place of Wakea, of the papaku.

[1598] Papaku, name of a place under the whole earth where the ghosts go when people die.

[1599] Name of the place where Wakea dwells.

[1600] Two chiefs in the lower regions.

[1601] Hiapo, first born; lele, and oili, to fly or flee away.

[1602] Makalai, a calm.

[1603] Ololololohe, it is heard from.

[1604] Do not stand listening.

[1605] Rise up and come here quickly.

[1606] Hakikolo, etc., to do a thing with great caution, so as to make no mistake, to go carefully.

[1607] E kolo, to crawl; nakolo ana, the act of crawling.

[1608] Kuapokopoko, a very sacred kapu.

[1609] Po ekeeke, a night of sacredness as of fire heat. See note 97.

[1610] Powehiwehi, obscure, indistinct through darkness, fog, etc.; polohiwa, when the sun is obscured by clouds; polona, the darkness of a cloudy, rainy day; eleuli, almost as dark as night. All these are epithets of heaven.

[1611] Kiele, an odoriferous plant, here applied to governing chiefs that have the care of land.

[1612] Ka haowa, the ancient fish-hook for catching eels.

[1613] Puu momoni: puu, the bunch in the throat, (the chiefs are) the swallowing throat; au ana, etc., thou art going about a chief.

[1614] See notes 79 and 80.

[1615] Kauikeaouli, a descendant of Haloa.

[1616] Halulu, a fabled bird whose alleged head feathers adorned noted idols, and was supposed to respond, by fluttering, or by rising and falling, to petitions of faithful devotees for good or ill.

[1617] Kiwaa, a mythical bird, of large size, which ate men in olden time.

[1618] A bird in body and name so is thine, O chief, refers to Kaahumanu, the literal definition of the name being “the feather cloak.”

[1619] The chief left lamenting is Kaumualii, ex-king of Kauai on the death of his wife, Kaahumanu.

[1620] Po lia ua may refer to a dark rainy time of night, or to a pondering period of fearful forebodings.

[1621] The original of this line pictures a ladder at the pali, which, being removed, she cannot return.

[1622] Luahine, a name of Kaahumanu, though the poet fails to give her rest.

[1623] Pleading, uwe kaukau, weeping by number, i.e., eulogizing the virtues of the deceased.

[1624] I mau ke aho, pleading for enduring or continuing breath.

[1625] That is the cause, nana i alai, or alalai, obstructing or hindering.

[1626] The bereaved calls on others to realize the fact of his and their loss.

[1627] Kunewanewa, death struggle; the term also has the meaning of weariness overcome by sound sleep.

[1628] Man by his mortality is accustomed to death’s path, the god has not this experience.

[1629] Thou wilt be a guardian to ward off or hinder the mischievous.

[1630] A lamentation, dirge, kanikau, a mourning song, an affectionate tribute.

[1631] Names of the same person.

[1632] My dearest friend, ka’u maka, or ku’u hoa aloha.

[1633] Taken at the turn of the Milky Way, huli ka i’a; towards dawn, ka pawa o ke ao.

[1634] On the day of Ohua, this was the former name of the day when the moon fulls, on that day she died.

[1635] Assumed fictitiously, kapakapa, a god form, and defied or denied the power of Kauakahi, a deity.

[1636] He prayed to the heaven above.

[1637] Kulanihakoi, the name of a supposed fountain in heaven gushed forth, naha mai, hence the rain drops, the heavy rain of Kane fell.

[1638] Kane, the one god of power.

[1639] Welling or springing up, haupu wale, as love, affection, grief.

[1640] The soul of my companion returns as a soul-body, a ghost of natural size, for my presence.

[1641] I thought it was real, but no, it was but the shade of my wife.

[1642] You went forth in the night, the ohua of her house through affection remains. The ohua of a household embraces children, domestics, dependants and sojourners; the master and mistress alone excluded.

[1643] “Love never sleeps,” ever watchful, kiai panipani, was love’s reward.

[1644] Inducing the rain of short or near-heaven, one’s affection, tears.

[1645] Na moku, the different lands of Kauai; hapuku, gathering or collecting together.

[1646] The chief lived sad and heavy hearted, noho pupue, kaumaha, on the land as a messenger for love.

[1647] Not as a wife only but as one reared from childhood.

[1648] This may refer to the at one time polygamous relation with father and son for political reasons, till, accepting Christianity one husband was renounced. Kane, of itself, however, is not always husband, it may mean any male relative or friend.

[1649] Uwe kaukau, or uwe helu, see note 8.

[1650] Sympathy expressed for our lord, haku, Kaumualii.

[1651] To outsiders she was a rival, punalua, but she was not that, she was her mother.

[1652] Consideration felt partly for the land, and partly for the chief’s great desire, whatever that might be; puni, to covet, desire, greed.

[1653] Hikapoloa, the place of departed spirits.

[1654] Hiikua referred to here as a place of dancing, is a term used to hoist or carry on the shoulder. Hii, to lift up, to bear upon the hips and support with the arms, as a child.

[1655] Hiialo is the carrying of a child in front.

[1656] Kealohi, a chief of Kauai.

[1657] My companion in ease and comfort, hoa luana; living in pleasure or idleness at Pohakomo, a place at Waimea, Kauai.

[1658] Kapakapaahoa, the name of a rain at Kahana, a land.

[1659] Ua ukiukiu, a teasing rain, rain with driving wind, at Hikilei, while makaupili was the rain at Peapea.

[1660] Nianiau, to go, gliding finely, with dignified pace.

[1661] Manienie (Cynodon dactylon), the fine Bermuda grassed plain.

[1662] Hehena, figurative, a dead person, whose body was placed with undue haste in the house of men, i.e., this world in distinction from the other.

[1663] Haupukele, a mountain of Kauai. Keaolewa, an adjoining mountain of lower elevation.

[1664] There in the blossom of the hau flower was supposed to rest the spirit of Kaahumanu, so Haupukele and Keaolewa is used.

[1665] Kalalea, a high peak on Kauai; here the shadow or shade (aka) rests.

[1666] Pueo is the name of a rock in the sea at Waimea, Kauai. Also a place of surf-riding.

[1667] Hihimanu, a famous land of Koolau.

[1668] Hookino manu Kalani, i.e., Kaahumanu took the form of a bird.

[1669] Voice sounds, mapu, reaches to the top of Makana and is confused at Kaiwikui, a noted place where the voice strikes, echoes.

[1670] Hele wale, the soul wanders on the wife-stealing cliff.

[1671] “Hither shalt thou come but no further,” hoohiki i ke koena wai, like kanawai, law, forbidding to take his wife there again.

[1672] Kapukapu, to run quickly as one unburdened; the sea divided for the sacred spirit of Kaahumanu, the child.

[1673] Nanea, easy, satisfied; i ka paa, at the goodness, the perfection of Koolau.

[1674] The wind ascends to Kamailepuu, a hill in Napali, Kauai. Oni, like ani, to climb up; ascend as a wind when it strips a hill or pali.

[1675] The fire-brands of Kauai were of auhau, the lightest of wood, and the Napali district was famous for the practice there of pyrotechnic displays by the throwing of these lighted branches of auhau from the high cliffs of the sea-coast. The upward current of the wind and lightness of the wood usually made the descent so gradual as to consume these sky-rockets before their fall into the sea.

[1676] Double body, kino lua, i.e., two kinds, first a body then a soul, there it is at Polihale, a noted temple beyond Mana.

[1677] Hoi kaua for hoi aku kaua, continuing the dual soul-body idea.

[1678] Waiolono, name of a place not identified, but indicating connection with the major god Lono.

[1679] Liula, the glimmering motion on a hot day; mirage.

[1680] Limaloa, the god of Mana, formerly a man, credited with establishing the mirage of that place.

[1681] This was an ancient ancestor whose soul-spirit (ghost) rose up at Kalamaula, and was supposed to succor the mirage.

[1682] A shadow, shade, aka, comes with the naulu, a wind from Niihau.

[1683] Uhane pee, the soul hides, flies away in the wind.

[1684] Thou goddess art a bird’s body, i.e., a soul flying. This is a frequently used metaphor.

[1685] Pakonakona, to treat with contempt, deceit.

[1686] A sound of one calling from a distance in distress; faint as the speeches of ghosts.

[1687] I (Kaumualii), winiwini, just heard it.

[1688] As the voice of a ghost; hane same as uhane, oia nei, referring to Kaahumanu.

[1689] Uhane maka, etc., spirit wet with the spray of the surf; ehukai, the surf formed into spray by a contrary wind.

[1690] Oia, she, Kaahumanu; honua nalu, the calm still place in front of where the surf breaks.

[1691] Keahilele, a place on Kauai, as is also Kaahe.

[1692] Lapawai, the breaking out of a stream of fresh water in the sea, and hence, stopping the surf; looking at the lapawai of Waimea.

[1693] Ahuili, to be and dissolve, consume away as a dead body, moka.

[1694] Hinu, shiny, the water in the putrifaction of animal substances; pela, pilau, stench.

[1695] Full, nenelu, a great many, numerous, thick as sand in a bank.

[1696] They lie together crossways, olokea, out of order.

[1697] O oe ka, expression of surprise, ko ia kula, whose is the field or plain, for there was her dead body, e kalani, Kaahumanu.

[1698] The night belongs to Lueea, who was buried at Kikaupea.

[1699] The whirlwind dust of Kupalele guards the premises of Pohakuauli; Kahiwauli added for poetic euphony.

[1700] The call on Kana and Lani but fills out the chant for Kaahumanu.

[1701] Kawelo, an ancient king of Kauai, his place was in the sea; i’a kona lua, the fish was his companion.

[1702] Kane, one of the major gods throughout the islands, is called upon to reveal the party who caused the death of his child, and in whatever his vocation, to meet out death to him.

[1703] Let the priest who used sorcery (hana) with my child go to the sea into the mouth of a shark and die. This is the form of a molia, a curse, and ends with a prayer called kuni.

[1704] The very full notes to the complete version of Kualii, in Memoirs, Vol. IV, pp. 370 to 400, will be found applicable to these fragmentary verses.

[1705] King of Hawaii, father of Lonoikamakahiki, and a son of Umi-a-Liloa.

[1706] The ripened leaves, the harvesting time, caught the message of the whispering winds.

[1707] On the supposed line or row of gods in the temple.

[1708] There were many ways of indicating one’s grief at bereavement, all of which here come under the term of flowers, or tokens of remembrance.

[1709] Observed the month for the due fulfilment of its prescribed kapus.

[1710] This may have reference to the sulphurous impregnated wind from the volcano to blast the “leaf-breath” of the aalii.

[1711] The aalii is said to possess a fragrance in its leaves, though not like that of the iliahi (sandalwood).

[1712] Puulena, a cold mountain wind at the volcano.

[1713] The sand beach of Hilo.

[1714] A place adjoining the mouth of the Wailuku river, Hilo.

[1715] Some form of distant cloud land, hence, looked on as foreign (Kahiki). Much consideration was given to clouds and their formations for the various omens they were supposed to portend.

[1716] As though the thief was to be dethroned. The thought here is not clear.

[1717] Broken is the ancestral line from Kealiiokaloa.