Chapter LIII: Canto XV (12)

[1718] Makakaualii, termed a heavenly chief, was a grandson of Kealiiokaloa.

[1719] Referring to those of sufficiently high rank to be classed kapu.

[1720] Lele makawalu, eminent, famous or expert offshoots or branches; hopu imua, first caught or recognized in illustrious descendants (bright path) of Kanaloa.

[1721] Not the god of evil who tried to make man as did Kane, but the chief Kanaloakuaana, who was cruelly slain by Kamalalawalu’s forces on their invasion of Hawaii. See Memoirs, Vol. IV, p. 342.

[1722] This name may imply the death and sacrifice of Kanaloa, as being the tax or gift of a chief “lifted up by an island.”

[1723] Here again is a composite word of like character to the foregoing, implying a chief’s tax of mourning kind, a sacred or rigid requirement in the time of Lonoikamakahiki.

[1724] The kuili was a prayer by the officiating priest which lasted all night, the waving of sacred lama leaves being part of the ceremony.

[1725] This has reference to a service ritual of the temple.

[1726] Kukui torches were made of kukui nuts strung on a reed some four feet long; several strings of them were bound together with strips of kapa and covered with green ti-leaves lest they burn out too quickly.

[1727] The treatment of game cocks, to increase their fighting qualities and insure vigorous kicks, was to light a smoky fire under them on roosting for the night.

[1728] Kalaninuieeumoku, literally, the high chief of island extension.

[1729] The chief of Kona who ceded his district to Umi, whose full name, Ehunuikaimalino, means: “great Ehu [of] calm sea.” This condition of Kona’s sea is implied in the name Palaha, flat, wide, of still smoothness.

[1730] A personification of conditions as though the chief was slumbering intermittently.

[1731] Several traditions embody the idea of companionship with certain fish, notably Puniakaia and Kawelo.

[1732] The fish ulua was held in high esteem as a means of increasing the regard of the beloved, or winning the affection of the estranged. This thought carries through to line 71.

[1733] Credit given generally to outsiders for all good qualities is now to be applied to the subject of the chant; he is to be put on their plane and honored in his own land.

[1734] Westernmost islands of the Hawaiian group. Lehua an adjoining islet.

[1735] Names of Kauai winds.

[1736] The sacred day, ihi, is more of hallowed character than is the kapu restrictions.

[1737] The kuwa prayer was the one used at the completion of house building, canoe making, and similar undertakings.

[1738] The flower-shaped cloud, which was supposed to represent the departed chief.

[1739] This is an ordinance set apart by Umi for this son.

[1740] A son of Umi’s by his wife Kapukini-a-Liloa, a younger brother of Keliiokaloa.

[1741] Keawe here refers to someone, a relative, as a bearer, not the chief of that name.

[1742] This name refers to and embodies the fine qualities of Kekoa, which is further set forth, the first part being taken, poetically, from the last of the preceding line.

[1743] A shortened name for the subject of this chant, though it may refer to some distinguished ancestor.

[1744] Not a chief, but the high rank entitling one born into it, to possess, wear and display its feather robes; insignia of royal rank.

[1745] Kahoukapu preceded Umi four generations.

[1746] This term applies where a woman living in a state of polyandry, her two husbands are referred to as the two fathers of her children.

[1747] These woodland chiefs are not identified by these names.

[1748] The islands possess no high mountain of this name, meaning snow chill, and must have reference to such a condition.

[1749] Literally, the chief joins unitedly in the lands.

[1750] Kalalakapu, the sacred branch, affords poetic play on words in this and following lines.

[1751] The lines of these chiefs, apparently of Maui, are obscure.

[1752] A permitted or recognized custom to perpetuate highest chief rank, alii pio.

[1753] This similarity is not understood by present day terms.

[1754] Chasing after rumors as fruitless as attempting to investigate dreams.

[1755] The mamani of botanists (Sophora chrysophylla), a tree 20–30 ft. high, furnishing a hard and durable wood.

[1756] Koolau, a yellow wild-flower of the plain, known also as kookolau (Campylotheca sp.).

[1757] The color named refers to its flowers and seeds, the wood being light in color and cork-like in weight.

[1758] Aalii, a forest tree of the Dodonaea sp. of close grain, reddish color and durable quality.

[1759] Manokapu, sacred shark.

[1760] These are Maui celebrities of Umi’s time.

[1761] As a proclamation in recognition of high chief birth the two sacred drums of the temple were beaten, as also in the ceremonies attending his circumcision. In all cases this took place in the principal sacrificial temples.

[1762] Eminent Kakuhihewa, a noted king of Oahu.

[1763] This name, divided, becomes the-boxer-chief-uniting-the-lands.

[1764] Expertise in lua contests (wrestling) consisted in the ability to break the bones of their opponent in mid-air while throwing him.

[1765] Said to possess the faculty of camouflaging its vari-colored skin, and muddling the water by way of escape if intruded upon in its cave.

[1766] The conch shell was a recognized sacred instrument of the temples of sacrifice, whereby the calls to service, and kapu periods were announced. Some were held in such esteem as to be reserved for use by the highest chiefs only. Of this class were the Kiha-pu and the pu-maleo-lani.

[1767] Referring to unbroken or unsplit wood as lacking vigorous fire blazing qualities at ignition.

[1768] Appointed or proclaimed; not hereditary.

[1769] A name signifying spacious heaven.

[1770] One shelf or ledge indicating the chief rank or grade the child is entitled to.

[1771] Of these, Hema’s is the only name on the standard genealogy list, and dates back thirty-four generations from the subject of this chant. Hema’s mother was the famous Hinahanaiakamalama, literally Hina-foster-child-of-the-moon. There was another son, named Kahai, which may be the one here referred to as Piilani.

[1772] This and some ten or more lines following, pictures a slovenly adventurer of the class that moved from place to place, seeking to engraft himself, a parasite, upon some well-to-do, good-natured chief.

[1773] Taro suckers are sprouts that develop on the outside of the tuber as it matures.

[1774] See note on line 38.

[1775] Kahaino, a personification of evil impulses, the spirit of evil.

[1776] In this paradoxical ending the poet would attribute glory to those who resist love entanglements; the fickle goddess of good and bad qualities is here advised to be let alone. It is good and it is not.

[1777] Kolii, the reflection of the sun, the tremulous appearance on looking over a plain when the sun is hot.

[1778] Koa, a word seldom used in the sense here, but like loa, the very black cloud thundered, halulu.

[1779] Ku kaha, to stand sideways.

[1780] He lai, it was calm.

[1781] Ku opuu, Hilo in its hills and knolls was swelling in the rain.

[1782] Pali laau, wooded ravines.

[1783] Opeope, to be folded or bundled up.

[1784] Kauiki, the hill at entrance of Hana harbor, drawn up to touch the heavens, refers to its local legend.

[1785] Ua hee, it fled to Hina, a woman of very ancient times, the most popular heroine of Hawaiian story.

[1786] Moe kanikau, clearly rendered a mourning sleep, doubtless refers to moaning.

[1787] Mokulaina, while the name of a land in Hana, refers to some personage.

[1788] Hoai, to clear off after a shower.

[1789] Poowai, source of a brook or stream.

[1790] Kualihau, a land near the sea and below the mountains.

[1791] Li hau, to shiver with cold from snow.

[1792] Li mauele, to contract as the skin and flesh with the cold.

[1793] Kukue, to dodge, move one way and the other; kaa, to roll, as a person recovering from a drunken fit.

[1794] Nipolo, to dream that one is falling in his sleep from a height and breathes hard, in fright.

[1795] Manawa, some internal part not well understood, the seat of fear and other passions.

[1796] Kau, a season, in this case summer, the season that drinks up the moisture in the path.

[1797] Hinale, name of something unknown; kupuhia for kupuia, sprouted; akolea, a species of fern.

[1798] Lea, name of the goddess of the canoe-makers, a dweller in the forests.

[1799] Makau wale, afraid without cause.

[1800] Launa ole, unfriendly, unsocial, the stones lie scattered about.

[1801] Nunu weuweu; nunu to fold or wrap up for carrying, or as meat or fish for baking; weuweu, leaves of any kind for wrapping up food.

[1802] I nunu, etc., a repetition to fill out the measure.

[1803] Hoohaehae, to provoke, to cause to bark as a dog.

[1804] Milohae, name of a district, or rather an unmeaning part of the line to correspond with the syllable hae in hoohaehae.

[1805] Milo, name of a tree (Thespesia populnea); hooneinei, nei is to squat on our hands, the branches of the milo bend over and squat down at Kikoamoanauli.

[1806] Kupu e kupu la, etc., the e and la are euphonic, or if they have a meaning it is that thus the noni leaf grows here and there, and kupukupu grows everywhere.

[1807] Manoni, as it is sweet, fragrant, so also are the cliffs.

[1808] Poohiwi, highest parts of the Kalalau cliff.

[1809] Ona awa, intoxication from awa.

[1810] Lau lena, yellow or ripened leaf, as with ripe taro.

[1811] Puawa, a root, or usually a bunch of four roots, of awa.

[1812] To mama awa was to chew it and throw it back into a dish, in preparation for making the intoxicating drink.

[1813] Kualena, yellow teeth, a term for old age.

[1814] Kakiwi awa, etc., the awa grows thriftily, bending over and taking root for new shoots.

[1815] The kanea of awa is the bitter scum of its liquor.

[1816] Hiki e, etc., introduced as a sort of chorus.

[1817] Kaunana palamoa, when the sky overhead is clouded with dense, thick, though not black clouds.

[1818] Puakau; when a cloud rises up out of the sea like man or beast, it was worshiped as a god, and called “o Lono o Puakau,” the god of Puakau.

[1819] Ahao, to rob, take the property of another.

[1820] Una mai, to pry up as with a lever; kolikoli, to whittle, shave off, the action of an axe or adze.

[1821] Kilohana, a mountain of Kauai.

[1822] Ke ae, the thin fleecy clouds of the mountain; haale, the tremulous motion of water about to overflow from a filled cup.

[1823] Poliahu and Waialeale, mountains of Kauai.

[1824] Kai, beautiful, admiration for the mountains named.

[1825] Kupilikii, the state of traveling on the mountains in a hard rain, with road slippery and full of bushes.

[1826] Nahenahe, lahilahi; thin cloth of fine texture, hence good, excellent.

[1827] Apoapo, to fear or be afraid; aholo, a place in a declivity where some land, rocks, etc., have fallen down.

[1828] Naenae, lauae and mokihana, odoriferous shrubs.

[1829] Kakioe, a celebrated witch of ancient times.

[1830] Kuehu pali, a very steep and perpendicular cliff.

[1831] Papalas were sticks cut and laid to dry for use as sky rockets; noe, light fleecy clouds; mokauahi, place or house of smoke for seasoning timber.

[1832] Na kulana, the shops where the papalas were prepared and thrown for the flying fire.

[1833] Lele oni, to fly upwards in a zigzag course, as a kite.

[1834] Malilina, like malihini, a stranger.

[1835] Ili kapu, etc., kapu is the skin by consecration, by an oath.

[1836] Ai noa, the release of kapu, through the pinching firebrand.

[1837] Nahua for nahuia, bitten (burnt) by the fire of the papala.

[1838] E ola koa; koa name of a tree, let him live (like) a koa tree, i.e., a long time.

[1839] Halua signifies the work of the priest in the temple offering sacrifices with prayer. These offices were perpetual.

[1840] Halialia, strong attachment to a person, the feeling that arises from recalling the features or conduct of an absent friend.

[1841] Ohaoha, reflection, thought that takes place antecedent to halialia.

[1842] Leo kinakina, earnest call, for water.

[1843] Kinana, ascending a precipice in a zigzag manner.

[1844] Kili, to go sprightly; auau, mama, light.

[1845] E lei maua, that we may put on the wreath, I and my god.

[1846] Kekoalaulii, and lau ahinahina, epithets of the god.

[1847] It was said that the surf spray at Waialua, Oahu, flies as high, at times, as the western bluffs of Lanai.

[1848] Name of an ancient temple on the north-west point of Oahu, at the end of the Waianae range.

[1849] Dies away as wind upon the surface of a sloping plain.

[1850] Darkened by the smoky sea (i.e., the spray, fog), is the top of Kamae, a mountain inland.

[1851] Like the smoke of the farmers in clearing their uplands for planting.

[1852] Spread over, hohola, etc., the cliff of Luakini.

[1853] The multitude love the place; their love is constant, as shown in the next line.

[1854] Ua kanikoo, the sound of heavy rain drops on dry leaves, or dry thatching of the pandanus leaf, is that of the rain accompanying the koolau wind, which calms the troubled waters.

[1855] Ua apulepule, the coral banks of Heeia appear to be cut up, some places are of great depth and others shallow.

[1856] Destitute of verdure, the cliff is seen clear on to Nuuanu.

[1857] Ke anuanu, a play upon the word Nuuanu; anuanu, cold; here, any excess, me he, etc., anything profusely spread, thrown about, so is love.

[1858] As the red dust fills the air of Ewa when the wind blows, so the rumors pervade the district.

[1859] And so the sand and dust belts the forest trees, like puakai; puakai, a red malo or pa-u.

[1860] Ilima, a bush or small tree, a species of Sida, in the tract of Ulihale at Ewa (now no more), whose leaves were reddened by the dust.

[1861] The red dust of the whirlwind sticks to the leaves of the grass, weuweu.

[1862] Broken is the ridge-bonnet, kaupaku, of the house by the whirlwind.

[1863] Unfit, dark is the man, uli, black and blue as a bruise, often made by the teeth of a husband on a wife for love’s sake, as they say.

[1864] Haalele, etc., forsakes his beloved object.

[1865] How can such a one engender love, he throws it away.

[1866] Driven or broken, moku, by the wind is the grass at Nuuanu Pali.

[1867] The driving, the hard driving wind.

[1868] Apoopoo, etc., from the deep or hollow place without a road till I reach Keahole.

[1869] Constant, pukiki mau ia, strong wind in the incessant storm.

[1870] Akelekele, to work one’s way in a slippery place, especially if the wind blows.

[1871] At the narrow place, haiki, cling to the narrow path; pili i ke ala, of the precipice.

[1872] The poet deals here with the conditions of Nuuanu pali during the rainy season. Ua kuahine, while a mountain rain is not applicable to all rains on the mountains.

[1873] Brown is the cliff of Malailua by the rain; from there on to Nahuina it extends. These are names of places in upper Nuuanu.

[1874] Iolo, iolo, to vibrate, whiffle about as an irregular wind, ku ole, but it does not reach Kahua, the Honolulu plains southeast of Punchbowl.

[1875] At Kahuawai the bundles, opeope, are to be covered up, nunu, and the malo for rain travel put on; i.e., the company that travels in the rain take off their best garments.

[1876] Palepale, to fell or work one’s way in thick grass or among a multitude of people; here it means to tuck up a skirt when traveling in the rain, hele ua, Koolau’s people go in the rain.

[1877] In journeying at such times a man ties up out of sight, puolo huna, in ti leaves (Cordyline terminalis) his malo, for fear of getting it wet and girds himself with the leaves till reaching Kona, where at Kawalanakoa, now Kawananakoa, just above the cemetery in Nuuanu, they would be thrown away and the proper garments assumed.

[1878] Gird, bind on or adjust, kakua, as a woman her skirt, pa-u.

[1879] Me he kanaka, etc., as man’s love so is thine now.

[1880] To look at, ke alo, to look here and there.

[1881] Kauala, name of a wind and rain in one of the valleys back of Lahaina, hence the name of that ridge, Kanaha, which lies above.

[1882] Nu, to roar as the wind, hakikili, the rumbling of thunder after the first report.

[1883] There in the uplands of Hakakea, name of a place north of Lahainaluna over both brooks and extending to the top of the hill.

[1884] The rain moves upon, hooneenee, the grass; the rain of the wind moves seaward.

[1885] The wind comes to do mischief, kalohe, damaging plants, etc.

[1886] Nothing remains, aohe koe; hoonaikola, to triumph over, to rejoice in one’s destruction, aikola meaning nothing is left that is not triumphed over by the wind.

[1887] E ai, etc., the wind eats the food without teeth, from Puako to Moalii, the latter a place at the mouth of the stream northwest of Lahaina.

[1888] The calm is the chief’s, he is lord of Lahaina.

[1889] Helelua is the reef to the northward of the entrance to the Lahaina landing.

[1890] Malino, the glassy surface of the sea in a calm; Hauola, name of small place near the Lahaina landing where the water is calm even in a storm, meaning Hauola is a calm place even to Wailehua, the latter a rock at the south of Lahaina by the last coconut trees.

[1891] Kekaa, a place at Kaanapali, is also calm now.

[1892] Makila, a place near Wailehua.

[1893] Kuhua, name of a place about the middle of Lahaina.

[1894] Uo, the outlet of the stream at the south of the old fort site of that town.

[1895] Kihehe, also kihaehae, to split up a banana leaf while the piece still hangs to the middle, for show or ornament.

[1896] Alalai, a defense, a stout partition hat for the head of a man.

[1897] Multitude of surf-riders, residents of a place; Kelawea, name of the land on north side of the stream.

[1898] The many people, hoonuinui, was the glory, ka nani, of Lahaina.

[1899] He nui ka puu, a fault-finding sentence; it is a rough place, a great deal of dust.

[1900] Mokuhinia, name of the lake by the old fish-market place.

[1901] Kuhinia, sweet to him are the words of falsehood, olelo palolo, lies.

[1902] Eia la, the person who just praised Lahaina, exaggerates, so that I am incensed.

[1903] At Hilo the rain beats angrily forth, keke, furious in the heavens.

[1904] The anae fish-nets are rained on; everything about Hilo is affected (puniia) by the rain.

[1905] A fine thick mist pervades Kilauea.

[1906] The rain of Hilo pelts the sand into the semblance of a basket, and net of a calabash, makainai.

[1907] The sand of Puna is blackened by the goddess Pele; black volcanic sand.

[1908] All except a small part of Puna is under the dominion of a god; lava flows, tidal waves and volcanic convulsions have left their impress.

[1909] The forests are of small stunted growth.

[1910] Ua haohao ke kino, etc., something else is the body, though the leaf indicates the lehua.

[1911] Oiwi pohaku, stone bodies or trunks; in parts of Puna there are tree molds, the trunks and roots of which have been encased in liquid lava.

[1912] Ke a, the scoria, kahili, swept or thrown out by volcanic action at Puulenalena, name of a place in Puna.

[1913] Uahi awa, the bitter pungent sulphur smoke from the crater, lua.

[1914] Ua moku (v), to break up into small bits, fragments; maka’u Puna, it is a fearful place on account of the gods.

[1915] Ua ’kua ka papa, even the very stones we walk on are gods.

[1916] Ua kahuli, glittering, the action of the sun on a dry surface; anapa, glistening or reflected light; anapanapa, repeatedly.

[1917] Hokiinaenae, the low whizzing-like sound of an asthmatic; kupa, sits a resident on the rock of Malama.

[1918] Oh, how dreadful is the devastating work of the goddess Pele.

[1919] She eats the fruit of the forest, yet is not satisfied, ono ole, by or with the pandanus of Kaimu, a village on the sea coast of Puna where they abound.

[1920] The hala, pandanus, sets her teeth on edge; partaking likely from the prickly margins of its long leaves.

[1921] Konohiki okoa, a distinct or strange lord of Puna is the goddess, she moves on, hooneenee aku, to Kalapana where the lehua flourishes.

[1922] The lehua is said to grow by means of Pele’s everlasting fire.

[1923] That land is badly scarred, alina loa; alina, a scar from a wound.

[1924] The goddess has no love who destroys Puna; she eats straightforward, ai pololei, to the sea-shore and restricts the sea from Hoalii, one of her brothers.

[1925] Kilauea, the volcano, is the source, the fountain of this devastation in all directions.

[1926] At times over Hilo, and again over Puna, the smoke prevails.

[1927] The volcano light on the mountain is seen from the beach at Hilo.

[1928] The poet here resumes his narration of Hilo’s rainy conditions.

[1929] In time of great rain the clouds take the form of a long shed like structure, halau.

[1930] Aiwaiwa, great, extensive are the rains of Hilo-Hanakahi, near to the bay, even of Hanakahi on Hilo’s sea-beach.

[1931] Hilo-Paliku, the upper or precipitous part of Hilo.

[1932] The storm and the rain break up the leaves of the ama’u (or ama’uma’u) tree-fern (a species of Sadleria) bending its body under the weight of the shower.

[1933] Oho o ka amau, the pulu, or silky fiber of the amau tree-fern; Kulaimano, a place of upper Hilo.

[1934] Paepaekea, a division in the district of Hilo.

[1935] The rains of Kumoho fill the stream and bear the firewood down without being back-borne, aweawe ole, until it reaches the Waiolama sands, where it is gathered into a store house.

[1936] In such a time a man will care for his fish and put them in his canoe.

[1937] I maka’u, etc., for fear of the rain and the stammering cold which is found above at Kaumana, a place above Hilo; Oleole, 1st, the striking of rain drops upon taro leaves; 2nd, the stuttering and stammering of a person shivering with the cold.

[1938] He goes quickly for food which grows among the breadfruit, kalu, the ground shaded by trees.

[1939] But he is mistaken, hoohewahewa, is in doubt on looking up into the trees, for the great rain drops which fall.

[1940] Kuululu, etc., to droop like a bird that is wet through, that would seek the warmth of a fire.

[1941] Uhekeheke (v). to sit with the elbows on the knees and the hands against the cheeks with wet and cold, they stay on and on.

[1942] Many, not a definite number, are the streams of Hilo-Paliku.

[1943] This has reference to the many gulches or ravines to be traveled in that section of the district.

[1944] Ikiki, like ino, applies to anything bad; puu is an evil, lehulehu, many or numerous; the red dirt is the puu or evil of Lahaina; Laupahoehoe and Honolii have their puus, evils, their gulches.

[1945] The Wailuku stream is bridged not only for Wailuku folk, but for Pueo and other sections; between Pueo and Piihonua, each side there is a toll bridge.

[1946] Thatch the house of the fisherman that he may be comfortable; thatch it again with the ieie vine, i.e., the crowning or saddle of the ridge.

[1947] Baskets of the ieie vine (Freycinetia Arnotti) are used by the nehu fisher-folk to collect their catch.

[1948] The poet closes with his harp still tuned on Hilo’s unfavorable features.

[1949] King of Kauai, who ceded his island to Kamehameha.

[1950] This is figurative, for Kaumualii as coming from foreign lands, possibly from ancient ancestry.

[1951] The convolvulus vine of the sea-beach.

[1952] Bark of the hau (Hibiscus tiliaceus) served as cordage for heavy work.

[1953] The cord to tie the bundles of awa root could not have been of large size, nor need be of durable quality, and was therefore loosely drawn.

[1954] This apparently is some personage, not identified. The name implies Arise, or Stand-kona-dwelling-in-evil.

[1955] The sea of Kona’s coast is proverbially calm, the alternating light sea-breeze of the day which sets in about 9 a.m., gives place after sunset to the light mountain airs of the night.

[1956] Limaloa, the god of Mana, formerly a man.

[1957] Kauahoa was reputed to be a man of giant size, the largest on Kauai, one of Aikanaka’s warriors killed in conflict by Kawelo. See Memoirs Vol. V, pp. 56–58.

[1958] Name of a famous war club of Kauai tradition, requiring 120 men to carry it.

[1959] A celebrated warrior of Kauai tradition. See Memoirs Vol. V, p. 2.

[1960] A stretch of Kauai lands.

[1961] Name of Kawelo’s elder brother.

[1962] The treatment of bark, as also of hala leaves, by heat, was to render it soft and pliable.

[1963] Because of the salt air and sea spray the shore-grown hau is said to have tougher qualities than that of upland growth.

[1964] Kawelo’s birthplace was Hanamaulu, Kauai.

[1965] A personification of bright and forked lightning accompanied with sound.

[1966] A mountain of Kauai.

[1967] Moe was likely the herald whose promulgations for the gathering of bird-feathers tax heated the mountain paths in his travels, i.e., he was loud and insistent in his calls. There were set seasons for this regal requirement.

[1968] The uncooked food of mountain travelers or laborers was bananas and sugar-cane.

[1969] Wahiawa, an extensive land on Kauai adjoining Koloa, to the west.

[1970] Hanapepe, a well-watered valley of Kauai, hence an extensive taro section of old time.

[1971] Kolea (Golden plover), messenger of the Koolau district, and Ulili (Wandering tattler), watcher for the Puna district, were the same two messengers of Kapeepeekauila of the Kana-Niheu tradition. See Memoirs Vol. IV, p. 444.

[1972] Moho, the now rare Oo of the Hawaiian Islands, much prized for its tufts of rich yellow feathers for royal cloaks, helmets, wreaths, etc.

[1973] Kuna, an eel which lives in fresh water.

[1974] Kupahipahoa, implying efficiency, may be taken as a complimentary epithet to the subject of this eulogy.

[1975] This celebrity was credited with seven foreheads which he used as weapons, for attack or defense, till overcome by Kaulu and slain, at Olomana, Koolau. See Memoirs Vol. IV, pp. 530–532.

[1976] Name shortened from Lonokaeho.

[1977] Anointed with the milk of coconut, by way of consecration.

[1978] Recognition by the black pig, as shown in Memoirs Vol. IV, on page 188, in the recognition of Umi, by the chief-searching pig of the priest Kaoleioku.

Lines 6 to 11 inclusive, are almost identical with lines of chant
in honor of Piikea, Vol. IV of Memoirs, page 238, while those
following, up to line 20, have their duplicate on page 240.

[1979] Sacrificial offerings, the unblemished black pig and sacred root of awa of Lono.

[1980] Ko (keiki, child implied) ma ke kua, yours at (or on) the back, refers to the method of carrying a foster or adopted child in contra distinction of one’s own child, which would be ma ke alo, in front, usually referred to as hiialo.

[1981] Kaikilani, wife of Lono and paramour of Kanaloakuaana.

[1982] An epithet of Kanaloakuaana. When this celebrity was vanquished by Kamalalawalu at the battle of Kaunooa his eyes were gouged out, the sockets pierced by darts, after which he was killed. See Memoirs Vol. IV, p. 342.

[1983] Tatued marks on the forehead, or temples, indicated grief for a beloved ahi. Memoirs Vol. IV, p. 132.

[1984] Kikakapu and kapuhili are names of two kinds of fish held to be sacred, more especially the former, hence its substitution.

[1985] Kana, a very tall man, a fighter, a man of self elongating power.

[1986] Moi, a famous priest of Molokai, living at Koolau.

[1987] Kapeepee—given also as Kapepee—a warrior chief to whom Moi was chief priest.

[1988] Hoakalanileo, father of Kana and Niheu.

[1989] Slept in spirit, i.e., dreamed a dream.

[1990] Niheu, a brother of Kana; his war club was fathoms long, flat at the point.

[1991] Kuehu, to rustle or shake his mantle; not turning it.

[1992] I ka lani; Kana was so high that he was supposed to be in heaven.

[1993] Oia, like kena; command or direct.

[1994] Huli aku la; turned his robe the other side out (in a dream all this time).

[1995] Weliweli, to be possessed with fear: Moi dreaded the man of his vision.

[1996] Hilia mai; to throw or push down as a post standing upright, so Niheu pushed off Moi on the plain called Koolau, and left the mountain.

[1997] Alaila ala; then, or at which, he awoke, his dream was done.

[1998] Addresses the chief in a chant (paha).

[1999] Walana, like wanana; prophecy or prophetic warning.

[2000] Olelo huna, words of hidden meaning, sometimes called olelo nana, allegorical; what chief would be deaf thereto.

[2001] Koeleele, to be, or be thrown confused; put in disorder.

[2002] Haka ipu, the frame where calabashes were suspended as offerings to the gods.

[2003] Elaa, to assent to what one has denied or despised before; kuu pokii, an endearing term, i.e., to Kapeepee.

[2004] Na pahu, the drums of the temple, sacred.

[2005] Naunu, the heiau (temple) was called unu, here it applies to anything outside of the heiau.

[2006] Kaina, like kaikai, to lift up.

[2007] Ka moi, the chief idol in the row of images before the altar.

[2008] Palila, a famous fleet-footed banana eater.

[2009] I na maka hee; the commander of Kapeepee fled because he was looked at with such eyes.

[2010] Ua hakau, like hakaka, to fight; the fowls fought in the night made light by Kana’s eyes.

[2011] Kaialana, a large moving body, they conquered (lanakila) because they were pa (assisted) on one side.

[2012] Waiakua, the fact of being so great a multitude, they heated the earth.

[2013] Ka ulu niu, etc., the coconut grove moved seaward on account of the eyes of Kana, and the taro beds fled inland.

[2014] Kupeke, thrown together in confusion.

[2015] Nihoa was a land on Molokai to which the soldiers returned.

[2016] Kapeepee called them to lift Haupu and it became the highest point on Molokai.

[2017] Mai hookoa, etc., cease fighting above.

[2018] Kini o luna, the multitude above were killed.

[2019] Hilia, hili to twist; hilia to strike, to knock down all (oneanea).

[2020] Kulia, to rise up, as one lying down they all rose up; moe lia, to lie down, the lia is poetic, euphonic; they were all knocked down; all rose up and all lay down.

[2021] Ka pau o ka oneaonea, a poetic phrase; they were all killed, none left.

[2022] Ina i kau, etc., this line is unintelligible.

[2023] Ka umauma, the bosom (i.e., of Kana) was at or on Kalawao.

[2024] Kana kicked with his foot the sand land of Kane (one lauena a Kane). The ancients thought that in the foreign country of Kane the very sand on the beach was food.

[2025] Pau aku la, the end of the dream.

[2026] Au, time of one’s life, synonymous with kingdom. In the reigning time of Nua the kingdom became his.

[2027] Ka manawa, the seat of fear; hopo, to decline fighting through fear; the heart once only felt cowardly.

[2028] Some versions of this story name Namakaokahai as the one who drove Pele hither to Hawaii, an account of which will be found in the legend of Aukelenuiaiku. (See Memoirs Vol. IV, p. 102.)

[2029] The expression elieli at the close of certain prayers has occasioned much thought and inquiry by students. Taking it as intensive of the root word eli, to dig, we get the impression of frequent, earnest, or vigorous effort, mental or physical. It takes a range of definitions according to the character of the petition, which all agree includes the amama or amen. One veteran said it was used only in sincere prayers to which amama only belonged. Another held that it expressed fervency in the petitioner. That it evinces a feeling of awe, as used here, is recognized in the accompanying kau mai, o’rshadow, or possess me. It also means entirely, profoundly.

[2030] Hanakahi, a name applied to Hilo, as also Waiolama, its sand beach, make this the location of Pele’s arrival, whereas tradition and geography point to Kauai as the place of her first landing.

[2031] Pele’s activities at Kilauea began as a cresting surf from Kahiki (abroad), which turned in front of Papalauahi.

[2032] Literally, leaf strata [of] fire; a flow of molten lava.

[2033] Puaakanu women stringing lehua blossoms, a simile freely applied to the Puna district.

[2034] Kuu moku lehua, my lehua forested land, above Olaa.

[2035] Kukuena wahine, the fiery sweep of women, to which Pele’s activities are likened.

[2036] Lauwili, literally, leaf-twisting; the companions, na hoalii, entered the entangling thicket, the nahale.

[2037] Of Puna.

[2038] The scene changes to the sea-coast, represented as controlled and directed by Pele even to the shore of Maui, sea of the chiefess.

[2039] Wahine alii, the lehua-stringing party.

[2040] Party of Pele; kai, for huakai, a large traveling company.

[2041] Luahine, Pele is often referred to as an old woman.

[2042] Papaenaena, a place in the vicinity of Kilauea; wai, anything in a liquid state; hau, soft porous stone.

[2043] This refers to Niheu’s cutting Kana’s legs, swollen with fatness, while he himself suffered hunger.

[2044] A proverbial saying, from the tradition that Molokai is the offspring of Hina.

[2045] Molokai hill, Hapuu, represented as a small god.

[2046] Pele came forth a great god, with Haumea (her mother) and Hiiaka a sister, as also two others.

[2047] Ka oaka o ka lani, literally, the flash-light of heaven.

[2048] Nanai for Lanai. Kaulahea an early king of that island; also a noted prophet.

[2049] Polihua, noted for sea-turtle, a favorite of Pele.

[2050] Kauai becomes Pele’s scene of action. Li’u doubtless refers to the mirage of Mana.

[2051] The fragrance of the mokihana (Pelea anisata), for which Kauai is famous, arose.

[2052] Ulu, influence or protection; there was no guardian or keeper to render such aid.

[2053] Pele stamped in her wrath, producing the long waves, while her eye-balls flashed heavenly light.

[2054] Pele’s canoe here lands from the east on Molokini, a small islet between Maui and Kahoolawe.

[2055] At Kumalae Pele released the idols. Tradition has it that image worship in the islands originated with her advent, though Pele was never represented by one.

[2056] Koi, not recognized by this name, whose progeny should be so honored.

[2057] Kanaenae, sacrificial offering. Pele and her people sacrificed there (at Kumalae).

[2058] Leleiwi point, near Hilo.

[2059] Mokaulele, a land in Hilo, whose lehua blossoms attracted Pele’s wreathing proclivities.

[2060] Kunana hale for kulana hale, kau understood, a village.

[2061] Papalauahi (see note 5), the halau or shed structure of Kilauea, likely the lava strata of the pit.

[2062] Kahiliopua, a cloud formation termed a deity.

[2063] Olohe, a robber skilled in the lua, bone-breaking wrestling.

[2064] Mauna mai ana, practising.

[2065] Lele hihee, leaping sideways.

[2066] Aua’ahea, likely the name of a special pig prepared for sacrifice; possibly a clerical error for pua’ahea, the term for the last hog on the eighth day of the dedication of a temple; the pua’ahea was to be eaten up entirely. (Andrews Dict.)

[2067] The elements are represented as indicating the deities interest in the offering.

[2068] Hokahoka, demeaned, chagrined from disappointment.

[2069] Ne’ene’e, edging about, to draw near slowly, to crawl on hands and knees.

[2070] A oi for aole; no, having not.

[2071] These three named deities, companions, hoalii of Pele.

[2072] Tree eaters, through overflowing the forests with lava.

[2073] Papawalu, connected with pule mana. Wonderful, effective prayer, is thus shown of eight-fold power. Like makawalu (eight-eyed), signifying all-seeing, wise, efficient. Eight seems to be the Hawaiian perfect number.

[2074] Cliff of Mauli, for Mauli-ola, the site of the present volcano house, said to be the mystical abode of a supernatural deity of same name of that region.

[2075] The meaning of this line is not that men are owl hunters, but that like owls, wide-eyed, they search out the water-holes, collection places of the tears (dew) of the locality.

[2076] Hahau, to strike at the god, whereupon Pele reveals her destroying power, as in lines following.

[2077] Auwe, exclamation of alarm at the flow of smooth lava.

[2078] Hele e ka waa, a proverbial expression indicating its canoe-like speed.

[2079] Kaa ka mauna, the mountain rocks or rolls away, yet Pele’s favorite sister Hiiaka is safe.

[2080] Heaven and earth are held to manifest interest in events affecting royalty.

[2081] Pele is bid to eat her land, its ohias and pandanus groves to the shore of Leleiwi.

[2082] Me puu o Pele, from hill, cone, or mountain source, Pele’s lava streams flow freely over and bury the land.

[2083] Ikuwa, while the October month, is taken as typical of a season of disturbance, bewailed here as a period of disaster.

[2084] Eka mua, first intimations, in this case, of a storm brewing.

[2085] Honua lewa, swinging or floating earth, shows the Hawaiians’ belief in a revolving world.

[2086] Aha, a company or assembly; also a prayer service of some kapu.

[2087] The poet switches off to house building, warming and dedication.

[2088] Makaikai mai, comes leisurely sight-seeing, spying the land.

[2089] Kini, the number 40,000, commonly used for a great multitude.

[2090] Kiko, dotted, spotted, speckled, applied here to the planting of a taro patch.

[2091] Alia is a cross sign of kapu, it may be of sticks, leaves, or flags. It takes its name and use from two sticks carried crosswise before the god of the year at the makahiki festivities.

[2092] Terms of taro planting in small, scattered, though uniform, hills.

[2093] Ha ki ana, the wrapping in ki leaves. Food so bundled (opeope) was then stacked in rows.

[2094] Kulipee, a personification, to run and hide; a resident of the pit.

[2095] Naele o Hawaii, a locality or condition, not clearly understood.

[2096] Hina, the Helen of Hawaiian folk-lore, as a goddess and as a human, she figures more frequently in popular tradition than any other heroine of the race. She is here pleaded with to return from her fickle, wandering course.

[2097] Among the definitions of ukiuki, that of provoking, teasing offense, rather than anger, seems applicable here.

[2098] We’awe’a, given here as procurer, probably had a different meaning in earlier days, though this may be warranted. It has a sense of running around on impure business.

[2099] Unrestrained, unawed, whereon the husband’s shoulders rest.

[2100] Nonomea, a mythical land supposed to be ever bathed in the red glow of twilight.

[2101] Hinakua or Hina makua (parent), referred to later as elder Hina.

[2102] Heralded or proclaimed as she (Hina) ran: kani holo, the method of issuing royal edicts in olden times.

[2103] Manini, surgeon-fish (Teuthis sandwichensis).

[2104] Make offerings to the aumakua, ancestral god, for personal aid.

[2105] Koa panoa is the bared coral bank or reef at low tide.

[2106] Aalaihi (Thalassoma duperrey).

[2107] Palani, Sturgeon-fish (Hepatus dussumieri).

[2108] This line has reference to the handling of the net in fishing. Kai’na, here is to lift or ease over the net (ka’ika’i ana mai), rather than pull. As one party handles the net from the shore, another party in the water prepares to drive the fish into it.

[2109] Unuhia mai, round up, gather, or drive into the net.

[2110] Kala, (Monoceros unicornis), a fish sacred to Hina.

[2111] Makamaka is a friendly companion, and in a certain sense means strong affection, as also good, fresh.

[2112] Malailena, revengeful, bitter, sarcastic.

[2113] Man-eater in the sense of exacting penalties for the infraction of her kapus.

[2114] The poet here calls upon Hina to give birth to fish, hanaua mai like hanau mai.

[2115] Lift or place it above, ka’ika’ina iluna.

[2116] The numbering of these several Hinas may indicate successive generations.

[2117] The introduction here of the mud-hen, alae, identifies the subject of this mele, Hina, as the mother of the demi-god Maui, who by a cunning trick obtained from this bird the sacred fire stolen from the gods, as witness the red frontal knob caused by Maui’s burning away of its feathers by the sacred fire, hence its name alae ula (Gallinula galeata sandwicensis).

[2118] Send, kiina for kii ana; pull it up and bring it here, lawea for lawe ia.

[2119] The real meaning here of i’a inu, fish-drink, is a relish with awa drinking, to overcome its bitter taste; generally fish was preferred, in some cases chicken was the palliative agreed upon. In this case if fish suited Lono it would be agreeable to Hina.

[2120] Weke, Goat-fish (Upinius, sp.).

[2121] Kapo, a sister of Kalaipahoa, was the fabled goddess who entered certain trees and rendered them poisonous. Her sister Pua, or Kupua, was also credited with like functions.

[2122] Note. Corresponding in every prayer to the Christian Amen, so be it. Literally “It is offered, the tabu is off”, or, “the ceremony is over”

[2123] This chant is another of those Lahainaluna students’ compositions, which reveals the biblical training by the mission teachers in its reproduced New Testament narrative. The original paper is without date, or signature, but from accompanying compositions, dated 1837, it very likely belongs to that period. In character it resembles Kekupuohi’s Creation chant of a few years earlier, and may have been influenced thereby, the original of which, and its translation, by Rev. L. Andrews, will be found in the Hawaiian Spectator of 1839, Vol. II, pp. 78–80, and termed by him a remarkable production.

[2124] Mahua of the original, like mahuahua, to grow or increase.

[2125] Waiopua is the name of a wind at Wailua, Kauai; literally cloud-water.

[2126] When the wind drives the sea into the mouth of a fresh water stream, the salt water is at the bottom and the fresh water is at the top until it becomes sale, awahia; the wind also affects the leaves of taro plants and the hau, hibiscus.

[2127] Faded, dead are the leaves of the taro, the food at Makaukiu, a place of Wailua.

[2128] As spies, kiu, the kukui blossoms indicate the coming wind, they are swift messengers of the koolau or northerly wind.

[2129] Kuehu, to brush away, kindred to puehu, sweep them away to the mountain side of Kapehu.

[2130] The people cry for safety from the wind, kualo, and warn canoeists to seek places of shelter.

[2131] Floating down, holo newa, to glide slowly.

[2132] Mokihi, like mo kila, a lizard that lives under water, said to be large, hence the proper name Luakiha where they live.

[2133] Maalo, to pass on, pulelo, fluttering, or flying in the wind.

[2134] Maluaka, a place at Wailua.

[2135] Fierce, pitiless wind, kaili ino, that sweeps off his companion and strips the forest leaves of Maluakele, a high place.

[2136] Lala lawe, swept off from, separated his body and companion, hoa kanaka, whereby he is lost.

[2137] Weeping and reflections remained behind.

[2138] Ke apo, etc., they grasp the sand in vain in their despair.

[2139] Weeping only was at Moomooiki, name of a place.

[2140] It is for supposition to give the history, hoomoolelo, i.e., of the persons separate from each other.

[2141] No one is able to blame them, aole ae, etc., none opens his mouth in condemnation.

[2142] E hewa pono ai, a fault for which I shall be justified by thee, O love.

[2143] I am the one that is greatly influenced by love, luaiele, the action of a mother when meeting her infant whom she has not seen for a long time.

[2144] Kuewa, etc., homeless, friendless, going crooked in the path from weeping.

[2145] Or, there is no time wherein reward has been made, hence his guilt.

[2146] A teacher of the Seminary, recently deceased. By the students of the Lahainaluna Seminary, Feb. 13, 1854.

[2147] Kekahi kumu o ke Kulanui i make aku nei. Na na haumana o ke Kulanui, Lahainaluna, Feb. 13, 1854.

[2148] From certain of her students when they heard that they were to leave the Seminary of Lahainaluna because the building was decaying, therefore this song of mourning was sung for her.

[2149] No kekahi mau haumana kula o na kuaaina no ka lohe ana mai e waiho ia ana ke Kulanui o Lahainaluna i keia manawa e hiki mai ana, no ka hiolo ana o ka hale; nolaila kanikau ihola makou i ke aloha nona.

[2150] Elule, young potato leaves.

[2151] Makaha, a wicket gate or door at the mouth of fish-ponds where the water can enter but where the fish cannot escape.

[2152] Paulihiwa, pauli, poetic for pouli; hiwa, exceedingly black as a threatening cloud.

[2153] Haao, name of a kind of rain at Koolau accompanied by black darkness.

[2154] Loko papohaku, Nuuanu is likened to a lake fenced with a stone wall.

[2155] Kioao, name of the rain at Nuuanu; poetically speaking, Nuuanu in the great rain is swimming with water.

[2156] Anae, a kind of fish at the Leleanae place in upper Nuuanu.

[2157] Waipuhia, name of the waterfall on the right as seen in going up Nuuanu, lit., the water blown (by the wind).

[2158] Aholehole, name of a flat round fish at Lanihuli, a place near the cascade.

[2159] Waahila, name of the rain on the tops of the mountains.

[2160] A-i-e-a, chorus.

[2161] Hilahila, shame covers fishermen without masters.

[2162] Ua ohi ’a, etc., the fish worms are all gathered; inaluahine; inalua, name of the basket fishermen have wherein to throw various things.

[2163] He kau, the portion of a mele or poetical part of a kaao to be sung, interlarding its recitation.

[2164] Hiiaka, the youngest sister of Pele, renowned for her supernatural powers, particularly for strength.

[2165] Apopoi, to turn over as the ridge of the surf when breaking; haki, its breaking; kaikoo, high surf or sea.

[2166] Ka lua, the pit Kilauea.

[2167] Haki kakala, it breaks in rough drops.

[2168] Paia, a confused noise; kuli, deafening, stunning noise; uwo, to bellow, roar.

[2169] Kaniahiku, name of a place at the volcano.

[2170] Kaumu, the oven, an epithet of Kilauea.

[2171] Kupukupu, the action of the bubbling, boiling lava.

[2172] Pohakau, poetical for pohaku.

[2173] Uwalu, waluwalu; to grab, seize hold of anything available as in climbing a precipice, so the fire seizes any combustible material.

[2174] Kaunu, playing, sporting, of a man and woman; here the play of the wind with the fire.

[2175] Puulena, name of the wind that blows from Kilauea towards Hilo.

[2176] Huki ka moku, i.e., Pele draws up the land as in a mountain, to papala, flatten down.

[2177] Kaikoo ka mauna, throws the mountains into surf.

[2178] Ha for haki, breaks up.

[2179] Popoi, overflow; Kilauea breaks up and overflows.

[2180] Name of a place near the volcano.

[2181] O, to stab, pierce; na kino, bodies.

[2182] Hakikili, the rain of hail; hail stones are termed hua hekili.

[2183] Ikuwa, name of a month; poha, poetical for pohaku, elision of the ku because the next vowels begin with ko; koeleele, loud noise or sound.

[2184] Opua, clouds that appear low, haahaa, and stand up as pillars.

[2185] Pua ehu, to blossom a sandy color; trees scathed with fire.

[2186] Pa-u, girt about with the liquid fire of the pit.

[2187] A song of Kaiko, a petty chief, caused by grief.

[2188] Auamo, to bear, carry.

[2189] Haka laau, etc., a ladder; here a rude aqueduct of sticks of timber put up so as to carry water.

[2190] Wiliwili, the kind of timber used for the water trough of Poloiea, a place in Waialua.

[2191] Place-names in Waialua; from Kawaihapai (lit. the fruitful water) to Kaena, the northwestern point of Oahu.

[2192] He ena, a perturbation of mind from having injured one, hence, a dislike or fear of the person. He ena ’loha ko’u, i.e., Haaheo, his wife, love estranged or set upon by another; e noho mai la, that is here exhibited or that exists within you.

[2193] Ua ’hi loko, i.e., Haaheo on fire internally; fire rages within.

[2194] Ua lapalapa, it flames with desire to sleep (cohabit).

[2195] Uina, to wring off, twist, break; the bones are wrung off through desire.

[2196] Puukauila, puu, a bunch; to resemble one to the kauila (one of Hawaii’s most valued trees) was to speak in praise of him.

[2197] Haaheo, the wife of Kaiko.

[2198] He heo no e, chorus from the last syllable of Haaheo.