Chapter VI (2)

[40] Wounded soldiers.

[41] This chant of Kawelo’s, highly figurative throughout, is a mixture of hopes and fears through the false reports that had been received of the conflict then raging.

[42] Kuahulu, another of Aikanaka’s generals.

[43] Proposed division of Kauai between Kawelo’s three generals, if success crowns their effort.

[44] In ridicule.

[45] Daring.

[46] More sarcasm.

[47] These several hakas are plays on the name Kahakaloa; lit., the long shelf.

[48] Shades of Milu, the under world.

[49] Thus modifying his glory, or fame.

[50] Boastingly confident.

[51] Puhola, to cook in ti leaves in a calabash with hot stones.

[52] Alina, injured or maimed.

[53] Cutting off of a pig’s ear marked it a royal reserve.

[54] If Kawelo had to have a giant opponent, he may as well have one worthy of the name.

[55] Referring to Kauahoa in flattering vein to win him over from antagonism.

[56] Of these five named celebrities, champions of their respective districts, Kawelo’s claim hails from recognition of his success at Waikiki over Kakuhihewa’s strong man.

[57] Perhaps realizing the tensity of the situation he is willing to wait for a later opportunity to announce his power.

[58] Recalling youthful cooperative acts for the pleasure of another.

[59] Wife of Kawelo, whose aid he invokes.

[60] Pikoi, an entangling weapon of oval shaped ball of hard wood, or stone, fastened to a small rope or cord.

[61] Kawelo’s courage revives at recall of first incident of their differences.

[62] Lama (Maba sandwicensis), a sacred wood of the temple; and Wiliwili (Erythrina monosperma), a very light wood, the tree flowering in spring before developing new season’s leaves.

[63] For joint-ruling; a magnanimous concession in a victor.

[64] Aikanaka disposed to admit his wrongful possession is encouraged by his priests, etc., to claim superiority and belittle his opponent.

[65] From the sudden humiliating shock.

[66] Ashamed on his wife’s account.

[67] Kawelo silences his enemies and they flee, leaving him conqueror.

[68] The prearranged signal of victory.

[69] According to custom “to the victors belong the spoils,” the new ruler divides the conquered lands among his brave warriors.

[70] Adjacent to Wailua, the principal township of old-time Kauai.

[71] Hanapepe, on nearly the opposite side of the island, not far from Waimea.

[72] In accordance with ancient custom the hospitality of a house to distinguished guests included rights of companionship with its fair sex.

[73] Pahapaha, a variety of seaweed.

[74] Polihale, at northern end of Mana, where a famous ancient temple of same name stands in ruins, a terraced structure unlike any other met with.

[75] “Once king, always king.” It was a recognized custom among the people that rank was not lost in an alii, though he lost all his possessions.

[76] A rebellion.

[77] This statement of having a large following is hardly in keeping with his extreme poverty conditions previously stated.

[78] To go and ascertain, rather than “come and see.”

[79] With Aikanaka’s residence at Hanapepe he seems to have made Koloa his place for temple service and sacrifice.

[80] Special virtue or power was doubtless supposed to prevail in dedicating a new temple with the sacrifice of a distinguished foe, else there were several established heiaus at Wahiawa, where the battle occurred that would have been more convenient.

[81] Kawelo probably expected a fear and consternation of guilt to possess his enemies at his resurrection.

[82] He first deals with his adopted son, the arch traitor and cause of the conflict.

[83] Aikanaka at last meets his deserts, and Kawelo becomes the undisputed ruler of the island of his forefathers.

[84] Keawenuiaumi, one of the sons of King Umi, by Kapukini, his wife.

[85] Kanoa was the name of the bowl or receptacle for the preparation of awa at the chewing and straining process, ready for distribution by the cups.

[86] Laamaomao, the Hawaiian Æolus, or god of the winds.

[87] Ku-a-Pakaa, Ku the son of Pakaa becomes the leading character in the story and life of his father, as in the case of Aiai-a-Kuula, and other Hawaiian stories.

[88] Kaula is the small islet to the southwest of Kauai, the most distant of the group proper.

[89] The names of these successors to Pakaa may be significant of their scheming characters, Hookele meaning a steerer; a director of a vessel’s course; one, Hookeleihilo being toward Hilo and the other Hookeleipuna being toward Puna, as if, possibly, to wean the king from his natural leanings toward Kona, his birthplace, as it was that of Pakaa also.

[90] The Ku days of the month were from the third to the sixth day, inclusive, of the moon, though the days in which the Ku kapu prevailed were the first three of the moon.

[91] Uhu, parrot-fish (Calotomus sandwichensis).

[92] This transfer of Lapakahoe, the favorite steering paddle of Pakaa, to his son may be taken as assignment of authority.

[93] Uhu, the parrot-fish (Calotomus sandwichensis).

[94] Kaili, the god of his father Umi, a feather covered image of supposed great power which became in time the war god of Kamehameha.

[95] An evident recognized signal indicating desired communication.

[96] Iwikuamoo, literally lizard backbone; a near attendant, one executing the orders of a high chief. Kuamoo, ancient name of the mountain paths, which usually followed the ridges, hence the lizard back term.

[97] Kakele was an ointment composed of coconut oil, or pounded kukui-nuts and fragrant herbs, with which to anoint the body.

[98] Kuapakaa seems to have been advised of the peculiarities of each of these appointed, rather than hereditary, chiefs, and treats them and their districts with sarcasm in his several chants of greeting as they pass him in successive order.

[99] This chief of Puna, “Sun of the East,” is given the proverbial term for the district where the sun rises—Hawaii’s eastern section.

[100] This name first appears as king of Hilo at the time Umi came to power and is said to have been the first king and district conquered by Umi, in retaliation for ill treatment while on a visit incognito. This chief could not have been that conquered king.

[101] Pakaa had taken his brother’s name for his paddle of authority, one meaning of which is, “paddle alacrity.”

[102] The first chant may be likened to a greeting, while the second is clearly that of a warning.

[103] Oopu, the fresh water fish, goby (Eleotris fusca).

[104] Lauloa, one of the varieties of taro.

[105] A gentle hint of the only probable way they would get back to Hawaii.

[106] A rather characteristic reply to denote superiority of intellect.

[107] Kahikiokamoku, an epithet probably of Pakaa’s for his efficient stewardship.

[108] The brother Lapakahoe detects traces suggestive of Pakaa that leads him to assume authority over the sailing masters, in hopes of further light on the object of their search.

[109] Here begin the local winds, by name, peculiar to the various districts of the different islands.

[110] Paha oli, chanting.

[111] No month by this name now appears in the various calendars of the different islands.

[112] Iwa, the man-o’-war bird (Fregata Aquila).

[113] Moi, a fine fish (Polydactylus sexfilis).

[114] Ina and wana, sea-eggs.

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

[116] Kahala, amber-fish (Seriola sp.).

[117] This successive order of months points it to the Hawaii calendar rather than to Molokai’s.

[118] A literal rendering of the names of this double crew is as follows: Look forward, Look backward, Rumor ahead, Rumor behind, Tumble out, Tumble in, Stand, Bail, Back cliff, Front cliff, The mist, The haze, Haughtiness, Windy day, Coral hill, Of the sea, Long koa, Short koa, Diligence, Satisfaction, Haste, Readiness, Stumbled, Hooked, Steer to Hilo, Steer to Puna.

[119] Pakaa’s successors, the canoe steerers.

[120] A rather remarkable presumption.

[121] This move of Pakaa’s was to gain time by keeping the others out.

[122] Laa appears to have been the ancient name of the locality in Puna now known as Olaa, changed likely through the reference to it on account of its famed kapas and fragrant herbs, as “o (of) Laa,” as shown in various traditions. In this same way Hawaii was first made known to the world as “Owyhee.”

[123] Wailau, a variety of kapa now unknown.

[124] Hinalea, a choice fish of the Coris family.

[125] This was the way of preserving food for use in times of war or on long ocean voyages.

[126] These months would range from mid November to March, according to Alexander.

[127] Olana, or Nana, translated as April, would be the March–April of the Hawaii calendar, but July of Molokai’s.

[128] Not identified as the morning star by this name.

[129] Braid or cluster the leaves of the ki plant to fringe the seines for certain kinds of fish.

[130] Usually the king commands; his wish is law; but here is a decided departure from custom.

[131] The Oahu-Kauai channel.

[132] Palm leaves have been recognized as peace offerings by hostile tribes, but in this case they become equally effective with the elements.

[133] Wager our shares. A share of fish, a kaao, was forty.

[134] “Put not your trust in princes,” or kings, is now Pakaa’s policy.

[135] Practically the control of the king’s interests, relieving him of its cares and responsibilities.

[136] Cord for braiding calabash or other nets for carrying burdens, from which it takes the name koko. Cord for fish nets is aha, and for fish lines aho. Some doubt prevails as to the kaula koko referred to, whether literally a “blood rope” or cord, or a piece of cord as used in making a calabash net, also called koko.

[137] Halialia, the rising of a fond recollection of a person is in this case a premonition.

[138] It is not clear why opposing warriors should expect to be called, as if in consultation, on reaching the battle field, and take it as a matter of shame or disgrace if they are not.

[139] This seems rather ambiguous.

[140] An unusual time and place for circumcision. Customarily it was a ceremony attended with a strict ritual temple service.

[141] Oloa kapa, name of small white kapas formerly put over the gods during prayers; also a gift to a child at time of birth. (Andrews’ dict.)

[142] These northern cliffs of Kauai, in olden time were famed as the scene of Hawaiian pyrotechnics on festive occasions, which consisted of firebrands of auhau or other very light wood being thrown from their heights to descend slowly ablaze to the sea at their base; the lightness of the wood and upward current of wind rendering a slowness of descent at times as to entirely consume the firebrand in mid air. This was particularly a sport of Kauai folk, and has occasional practice in recent years.

[143] The bards evidently liked to picture their alii as of such high and sacred rank that the sun should not smite them, nor the rain or wind touch them.

[144] Kahehuna is that portion of Honolulu about the head of Emma street, where the present Royal School is located.

[145] Nothing small, evidently, about a Hawaiian giant, any more than there was in the famous clubs of their heroes.

[146] Hau (Paritium tiliaceum).

[147] Koholalele is the name of one of the principal landings on the Hamakua coast of Hawaii.

[148] Mamane (Sophora chrysophylla), a hard and most durable wood.

[149] Koaie (Acacia koaia), a species of koa, much harder, and a choice wood for spears, paddles, etc. As a furniture wood it is susceptible of high polish and takes high rank.

[150] Lehua, one of the varieties of ohia (Metrosideros polymorpha) whose tassel blossoms in their season afford nectar for the birds and lei decorations for man and beast.

[151] Puniakaia, coveting fish, or given to fishing proclivities.

[152] Perhaps, Panuhunuhu (Callyodon ahula).

[153] Uhu (Parrot-fish) makaikai, sight-seeing; indicating a roving, sight-seeing uhu.

[154] Kaalaea, name also of a portion of the Koolau district.

[155] It is quite customary for children to address their parents or other relatives by name, rather than relationship.

[156] This probably has reference to hookupu, though that custom of giving gifts had a broader application.

[157] Rather summary punishment for a relative’s insult.

[158] Evidently “yours to command.”

[159] Described as “he hanapilo;” an uncomplimentary term, signifying putrid or bad-smelling.

[160] Oio, Bone-fish (Albula vulpes).

[161] Keaumiki and Keauka, favoring gods of the wind and tide.

[162] Kou, ancient name for the harbor of Honolulu.

[163] Sleeping Opele.

[164] Pokai (pronounced ko-ka-ee), a place in Waianae.

[165] Anahulu, a ten day period, as we speak of a dozen for twelve.

[166] Another deserting father’s token of identity.

[167] This line is ambiguous.

[168] Olelo pahapaha, the term for this chant is used here in more than the usual sense of boastful speech, for under such a color is the cunning plea for food.

[169] While the parents are not mentioned, a rare omission in Hawaiian story, this family of boys and girls belonged to Piilani and Laieloheikawai, already given in the story of Umi, Vol. IV, p. 242.

[170] Salted nehu (small fish) is to be understood as pickled, not the usually dried article.

[171] Makaia, rendered here as insulted, may also be given as having a grudge, in this case for an injury, which calls for vengeance.

[172] Ahupuaa, a division of land sometimes embodying several ili or smaller tracts.

[173] Kou (Cordia subcordata), a tree, now rare, furnishing a furniture wood of high grade from which calabashes and other food utensils were made.

[174] Hiialo conveys the impression of carrying one in a fondling manner, as a child in the arms of its mother. Hee, to lift up; alo, the front, or breast, hence, to carry in the arms and on the bosom. (Andrews’ Dictionary.)

[175] Milu, god of Hades who dwelt beneath the sea; an ancient chief noted for his wickedness while on earth. Hawaiian mythology has placed him lord of the lower regions to whose dominions departed spirits go. The realm of Milu is generally assigned to the west. (Andrews’ Dictionary.)

[176] Liula koili o Kona; literally, setting twilight of Kona, may be taken as a complimentary phrase to his lost love of Kona.

[177] To produce the corpse-like odor.

[178] The Hawaiian swing, as throughout Polynesia, was a single rope, or vine cord, on which was affixed the crosspiece for a seat, not the loop swing of modern introduction.

[179] The term by which this restoration to life was known by Hawaiians was kupaku, and several legends are cited as evidence of their belief therein, notably Eleio, Lohiau, Maluae, Mokulehua, Halemano and others.

[180] Name of the Manoa rain.

[181] Olelo epa; false, deceitful speech.

[182] The valley back of Honolulu, adjoining Nuuanu.

[183] The small valley in Nuuanu back of the Country Club grounds.

[184] Upper Ewa, above Pearl City.

[185] Between Ewa and Waianae; one of the resting places of Lohiau and Hiiaka on their journey from Kauai to meet Pele.

[186] Lehua, or ohia lehua (Metrosideros polymorpha).

[187] A more literal rendering of this appeal would be: “My husband, lie with me and if I have been deflowered my death will be a just penalty, but unless I am found defiled, don’t you kill me.”

[188] This brief version of one of Oahu’s popular legends omits much attending Kahalaopuna’s recovery and subsequent events wherein judgment was meted out to her slanderers.

[189] Another Hina story, and the popularity of the name finds its transmission from mother to daughter, an uncommon practice.

[190] The union of brother and sister for the maintenance of rank was a recognized custom, being above the law, for it is not shown as practiced among the common people.

[191] These were all accepted as proofs of recognition by the gods of the high kapu rank of birth, an alii pio being the highest but one of the ten grades or ranks of chiefs.

[192] A royal progress in olden time was known by its predominating red insignia.

[193] Moa, trunk-fish (Ostracion camurum).

[194] The recurrence of the names Olopana and Luukia, and the flood incident, prominent in the history of Moikeha (Vol. IV, page 156 of these Memoirs), again illustrates the free use by the bards of popular characters and plots for repetition in their stories.

[195] Strength, especially if combined with skill, ever called forth Hawaiian admiration.

[196] Gaining fame fed Kalaepuni’s ambitions for ruling power so that he sought to remove all likely opponents.

[197] This successor of Umi seems to have lost all his father’s power and strength of character.

[198] This act, showing courage and skill, has its counterpart in various traditions. In this case it materially aided his game of bluff.

[199] A story indicative of his great strength, aimed to advance his fame and interests, and intimidate the king.

[200] This memorial pile of king Umi, on the plateau of central Hawaii at an elevation of some 5000 feet, is remarkable in several features. It not only is the sole structure of the kind, of hewn stone, but isolated from habitations, the purpose or object of which is not fully known.

[201] A falsehood that Kalaepuni quickly took advantage of, as his successor.

[202] Evidently a period of quiet meditation induced sober second thought that called for priestly aid to strengthen the throne.

[203] Well digging was unusual among Hawaiians. Probably the only instance known up to the dawn of civilization in these islands, was the attempt by Kamehameha to sink a well near the south point of Hawaii.

[204] Olona, a shrub (Touchardia latifolia) that was cultivated for its highly prized fiber for twine and fish-nets.

[205] The channel between Maui and Hawaii.

[206] Fate seems to be coming the priest’s way, that should land the object of his prayers at the place designed for his demise.

[207] Productive valleys near Lahaina, Maui.

[208] Kupala, a vegetable root eaten only in times of great scarcity of food.

[209] The name indicates the incident, “canoes stuck fast.”

[210] Kalaehina, recognized as possessing great strength, is designated an aspirant for the kingship of Maui.

[211] A defiant act, desecrating any premises indicated as kapu, or sacred.

[212] Intimidating his opponents by feats of strength.

[213] Waianapanapa, dazzling water.

[214] Kalaehina becomes king of Maui, as his brother became king of Hawaii, through the hiding in fear of the rightful rulers.

[215] Kauai was noted for her celebrities, and the fame of her traditional strong men, her swift runners, her skilled astrologers and prophets, etc., form the theme of many chants and stories.

[216] King Ola was a ruler of Kauai remembered for his beneficent deeds for the good of his people, in roads, ditches, etc., and is said to have built the temple of Hauola in the Waiawa valley to commemorate his recognition as of royal lineage, for, like Umi of Hawaii, he had to prove his claim.

[217] It is noticeable in these writings how the sympathies are drawn on for beauty of face and form.

[218] Kalaehina, in self conceit, evidently rules by might, without thought of winning his subjects by a considerate course.

[219] The visitor naturally has the sympathy and well wishes of the residents, whose cause against an overbearing king he voluntarily espoused.

[220] “Brag is a good dog,” but the bluff to frighten his opponent failed.

[221] Kapakohana’s success in this close-matched struggle was in being able to drown his man without himself losing his grip under water. He perhaps had a diver’s experience, otherwise he took equal chances in going over the cliff together.

[222] This seems an unusual accepted certificate of death; but resembles Palila’s act of taking the jawbones of his three warrior antagonists as his trophies.

[223] Such modesty was deserving of some public recognition by Kamalalawalu, the restored king.

[224] An olohe was a robber skilled in the lua, able to break one’s bones in wrestling. They were said to be hairless, and to oil their bodies to lessen the chances of an opponent’s grip upon them. This one had the added faculty of cannibalism to his profession.

[225] A case of “discretion” being “the better part of valor.”

[226] To “break bread” with one was said to be a seal of friendship with some people; it may have been the impression intended in this case.

[227] Fancy the physical endurance for a fight of eighteen or more hours continuous, and to be dispatched with a war club in the end!

[228] Eyes were sacrificial offerings rather than shark bait, usually, and the departure seems strange in this case, seeing the body was carried to the temple for such purpose.

[229] To turn one’s bones into fish-hooks or other purposes was the most dreaded insult.

[230] Readers will have noticed in many cases, as in this story, the name of a person and a place to be the same. Kukuipahu figures in story as a king of Kohala and proves so in this case.

[231] Kanikaa, Kapunohu’s god in human form.

[232] Game of pahee, glancing a javelin kind of spear over a level course or track.

[233] The human passions predominate over his claimed god-like powers.

[234] Making the best of a bad defeat. This seems to be the usual course with not a few legendary contestants.

[235] Weaving nature’s phenomena into local tradition.

[236] A natural act, especially considering the prevailing custom of all dipping their fingers in the same poi bowl.

[237] Proverbial Hawaiian hospitality seems to have its limitations and observance of etiquette.

[238] Wiliwili (Erythrina monosperma), a tree of very light, soft wood.

[239] Kukui (Aleurites moluccana), the candle-nut tree, hence its name.

[240] Nothing small about the feats of Hawaiian heroes.

[241] This method of defining a land section, ili aina, has its counterpart in the story of Umi.

[242] Residents of Kohala speak of the divisions of their district as inside, the eastern, and outside, the western portion.

[243] Ilima district, probably so called from its drier section favoring the growth of this popular plant of the Sida genus, with its orange-yellow blossoms.

[244] This is one way of illustrating the force of air current from a spear’s flight.

[245] Rather a large number of scalps for one warrior’s belt.

[246] A severe penalty for the breakfast table insult; see application of note 8.

[247] Ahupuaa, a division or tract of land within a district which might embrace several ili.

[248] It is difficult to understand the writer’s viewpoint to reconcile the statement of his hero’s ability to handle a club which required 4000 men to carry it.

[249] Name of the highest mountain peak of the Koolau range.

[250] Kauai’s loftiest mountain.

[251] Niumalu, shaded coconuts would be one definition.

[252] These persons’ names are those of well-known localities in the Waialua district of Oahu, eastward of the Leilehua plain, at the base of the Waianae range.

[253] Kukaniloko was the name of the place set apart from the time of Kapawa as sacred, having special powers or virtues as the birthplace of the highest kapu chiefs.

[254] Halemano is famed through tradition as the headquarters of a cannibal chief of ancient time who, with a robber band, waylaid travelers to feast thereon, and ruled in terror for a season till he was sought and killed in a struggle by one in revenge for his wanton deed upon a relative.

[255] Expressions signifying the Hawaiian ideal of physical perfection.

[256] A very liberal supply of favorites, as the dog was to a Hawaiian.

[257] Pele and mahuna were choice scented kapas of Kauai.

[258] Pandanus blossoms, a creamy white.

[259] The blossoms of the lehua are feathery, and make a showy, bright red garland; a white species also exists. The lehua is Hawaii’s floral emblem, as the ilima is that of Oahu.

[260] The ouholowai was one of the famed scented kapas of Puna, and various legends identify it with Laa, now Olaa, as the special product of that locality. Its two sides were dyed differently.

[261] Pukohukohu was a noni dyed red kapa.

[262] Laenihi, a species of Iniistius.

[263] Dreading the sorcerer priest’s supposed power on possessing the mauna of a party.

[264] Nawahinemakaikai; literally, sight seeing women.

[265] Koieie, a plaything for floating in the rapids.

[266] Red, to indicate a chief’s distinction.

[267] A crier, kukala, one who proclaimed the orders of the chief; the ancient method of promulgating royal decrees.

[268] The recognized custom of hookupu.

[269] In accordance with the belief that the king’s demands were to be complied with in all cases.

[270] Addressing his wife and grandmother, implying they must care for themselves individually.

[271] Lele, ancient name of Lahaina, Maui.

[272] No refusal to the royal command in this case, as at Oahu.

[273] Maile (Alyxia olivaeformis), a fragrant vine with glossy leaves, in great favor throughout the islands.

[274] Uu maile, the bruising of the vine to rid it of woodiness and render it pliant for entwining into strands for wreaths, etc.

[275] Returning to her first love.

[276] The favorite surfing place of the whole district.

[277] Palaholo, an unrecognized plant, probably a running fern.

[278] A favorite poetic expression referring to the various channels between the islands of the group.

[279] Lauoho, not known as a vegetable, or article of food.

[280] The game of kilu was an evening entertainment in which the players, men and women equally divided, on two sides, throw an oblong cut gourd toward a goal for a certain number or prize, striking which gave the winner the right to choose any one of the opposite in the assembly as his (or her) companion, or other prior defined wager.

[281] Laka, god of the hula, generally, but here assigned to the volcano.

[282] Referring to her desertion of him in favor of Hua-a, the king of Puna.

[283] A section of submerged coast of Puna has a number of its trees growing in the water.

[284] Mokuola, Coconut Island, fronting the town of Hilo.

[285] Kumukahi, place of sunrise; literally, first foundation.

[286] Implying we are in a strange land, etc.; cold and friendless.

[287] Character of the northern portion of Hilo district.

[288] Recalling incidents of their first home life.

[289] A shore section of Waianae.

[290] That section of Ewa bordering on the western lock of Pearl Harbor.

[291] Pulee, his eldest sister.

[292] Nahu a kipepa ia, eaten sideways or on the edges.

[293] A game of “heads I win, tails you lose.”

[294] With all Halemano’s pleadings for the return of his lost love he was unable to secure it when offered.

[295] Or from the table of the king.

[296] Oo (Moho nobilis), the much-prized bird for its feathers for cloak work and kahilis of the ancient high chiefs.

[297] Kamalalawalu’s reminiscences indicate a warmth of affection hard to reconcile with her desertion of Halemano, now recalled with self condemnation as she realizes he is won against his will by a rival claimant.

[298] Making the most of his freedom by putting a safe distance between him and his captor.

[299] If this was a concerted step it seems strange they should miss each other in all their journeyings until reaching Kauai.

[300] The experiences each had undergone had unfitted them for the mutual love they once enjoyed, which was now only a memory.

[301] A formidable fleet to prepare in less than two months.

[302] Known also as Keawe-kekahi-alii-o-ka-moku; Kea-we-a-certain-chief-of-the-island.

[303] Keliiokaloa, the son of Umi who succeeded him as ruler of Hawaii.

[304] Known also as Kalapana, a son of Kanipahu.

[305] Konane, the game resembling checkers.

[306] Taking rivals one at a time till but one of eight hundred remained, without arousing suspicions, must have called for cunning strategy.

[307] Realizing the selfish, short-sighted policy in the wholesale slaughter of chiefs he had committed.

[308] Hina-moon-eater.

[309] Kahiki-honua-kele, foreign submerged foundation.

[310] Kaiuli, blue sea.

[311] Kaikea, white sea.

[312] Paoo, a small fish (species of Salarias).

[313] Hina-luai-koa, coral vomiting Hina.

[314] Ulua, a fish of the Carangus species.

[315] Kipapa-lau-ulu. Literally, “paving with breadfruit leaves.”

[316] Iwikuamoo, lit., lizard backbone.

[317] The wauke plant (Broussonetia papyrifera) was cultivated for the good qualities of its bark for producing the finest kapas.

[318] Kahala, the amber fish, a species of the Seriola.

[319] Mahimahi, dolphin (Coryphaena hippurus).

[320] Aholehole (Kuhlia malo).

[321] Kaneaukai, a popular god of fisher-folk.

[322] A mystic, moving, foreign cloud-land. To the Hawaiian mind, to go beyond the horizon was to sail into the clouds, lani; lewa, moving; kahiki, foreign.

[323] Lihue, the uplands of the Waianae side of Wahiawa, Oahu; a name rarely applied thereto of late years.

[324] Keahumoa was the plain before reaching the Kipapa gulch.

[325] Eyes of the paoo (a small fish of the Salarias species).

[326] The expression of head of a fish, or a pig, or a dog, etc., as commonly used, implied possession of the whole.

[327] Ulua, Cavalla (Carangus latus).

[328] Referring to his name.

[329] This party is referred to later as Namakaokalani, father of Namakaokaia.

[330] This outclasses any long-distance throwing of present day athletes.

[331] Given at the outset as Kauluakahai, the breadfruit of Kahai.

[332] Hanauma Bay, on the eastern side of Coco Head, was a favorite royal fishing resort.

[333] All localities had a special name for the various winds peculiar to each.

[334] The momoa of a canoe is the under part of the rear covered section.

[335] Experts in the lua, or wrestling, by a sudden strangle hold on their opponent were said to be able to break their bones in mid-air, ere throwing them to the ground.

[336] The cowrie shells of greatest value to Hawaiians in squid fishing were those of dark reddish hue, containing the attractive fire, as they called it, necessary for baiting the octopus.

[337] Old time Hawaiians had nothing they could hold as their own; everything they possessed was liable to seizure by one or another of rank above them.

[338] The frequent mention in tradition of these kapas of Olaa indicate them as treasurable products of high value. The Ouholowai kapa was made from the bark of the mamaki (Pipturus albidus), dyed differently on its two sides. The eleuli is described as a perfumed kapa, rarely met with.

[339] Even in ancient Hawaii the principle of setting a thief to catch a thief was understood and observed.

[340] Lying evidently came easy to this noted thief.

[341] This is considerably over twice the record depth by expert divers of the present day.

[342] The alleged “honor among thieves” was not a governing principle in this boy’s character.

[343] An ingenious way of guarding a sacred article, one safeguarding the other and both insuring protection.

[344] The reason of this strict kapu upon the axe of Umi is not shown, and is difficult to understand in connection with its limitations, whether as a weapon or a utensil.

[345] The crier of old time was called kuhaua; another term was kukala, which, by the former custom of auctions being announced by aid of a red flag and hand bell, became identified therewith.

[346] Pakaalana was one of the temples made famous in island history as a place of refuge for windward Hawaii. It was built before the time of Umi’s grandfather Kiha, and was destroyed by Kaeokulani, king of Kauai, in 1791.

[347] When it was a recognized right of the king to take whatever he desired of his subjects’ possessions, there would seem to be little need for expert thieves in his service, yet even Kamehameha, with all his good qualities, is said to have had one Kaikioewa as superintendent of this particular work, at the formation of his government.

[348] Rough treatment for napping after a successful raid.

[349] Many are the shark stories among Hawaiians. All the islands claimed one or more as the king of their waters, and the more notoriously ferocious it was, the higher it was esteemed as a god.

[350] Kaialeale, restless sea; sea in great commotion.

[351] The two sticks required to produce fire by friction were the aunaki that is rubbed into, of soft wood, and aulima, the one held in the hand. The process, or act of producing fire, was called hia.

[352] Opihi, a limpet (Neritina granosa).

[353] Pahoa, rendered here as wooden knives, was a dagger instrument; some were of stone.

[354] Kala, surgeon-fish (Acanthurus unicornis).

[355] Uhu, wrasse-fish (Callyodon lineatus).

[356] Palani, surgeon-fish, a species of Hepatus.

[357] Nenue, rudder-fish, a species of Kyphosus.

[358] For a change from the usual Hawaiian story, Pamano is not reared by foster parents.

[359] A village in the district of Kaupo, adjoining Kahikinui; not the windward district of same name.

[360] A not uncommon Hawaiian practice.

[361] Hopapa, usually hoopapa, in its use here is more in the way of contention than arguing.

[362] These chants are all in hidden figurative language.

[363] Koolau’s reporting of the transgression of the king’s adopted son was not so much one of guardian duty as revenge; jealous vengeance.

[364] Fearing he will fare ill at the hands of Pamano should he obtain power, leads Waipu to fear a death penalty.

[365] Pamano is angry at his spirit sisters for their unfavoring chant.

[366] Premonition of death dealing.

[367] It is not clear who is referred to as Pokii, younger brother.

[368] A fragrant flowering shrub.

[369] The power of the spirit sisters to overcome the cutting power of the axe does not seem to have been merciful in result.

[370] An act of reconciliation.

[371] Restoration to life is a favorite theme in many legends.

[372] The ape leaf test for a human or spirit form is also used elsewhere, probably for its susceptibility to indicate injury.

[373] Not original. The occasion, method, and discovery, has its counterpart in the story of Hiiaka and Lohiau.

[374] The Kumulipo creation myth states that a god, half hog, was born in the fifth era. This may have been the foundation for the story of this fabulous creature, Kamapuaa, whose exploits led him to nearly all parts of the group, thereby becoming interwoven in many legends and local traditions of the islands. Fornander traces the tradition of this celebrity to the migratory period of the race, at about the eleventh century. Among those who arrived from “Kahiki” were the brothers Kahikiula and Olopana, who settled at Koolau, Oahu, where Olopana took Hina, the daughter of Aumu, to wife. Kamapuaa was the son of Hina by Kahikiula, and shows windward Oahu to have been his birthplace. At the end of a long life of marvelous exploits he is said to have departed for Kahiki.

[375] Kaliuwaa (the canoe leak) falls, at the head of a ravine of precipitous cliffs near Punaluu, Koolauloa, Oahu, is indelibly interwoven in tradition with this demigod.

[376] This is not the Olopana connected with the history of Moikeha. Nor is it clear that Kamapuaa’s uncle came from the Society Islands with which Moikeha and his relative are clearly identified.

[377] Kawau-hele-moa, chicken house dampness.

[378] The usual method of carrying burdens, especially in long distances, was to sling it on a pole to be borne between two or more stalwarts, the ends of the pole on the shoulders of each, forward and rear. Kamapuaa in his hog form, according to practice, would have had his feet tied together and the pole passed between his legs and carried suspended.

[379] Evidently a name song before his birth addressed to Hina, the mother.

[380] This eight-eyed monster is further credited with eight feet. The epithet makawalu (eight-eyed) is frequently applied in Hawaiian mythology to gods and chiefs, but is used also to indicate numerous, as on occasions of a person attacked by spearsmen letting their weapons fly thick and fast. Makawalu in the sense used here is all-seeing, wise.

[381] Father of Kamapuaa. By its connection here it may be inferred that Kahikilei was the father of Kahikiula.

[382] Connecting him with the major god Lono, as (Lonoiki) small, and (Lononui) great Lono.

[383] Kuu maka, my eye, is used here in the sense of onohi, apple of the eye.

[384] This is advisory to look to Kamaunuaniho for aid until he is placed on the altar; prophetic of his treatment.

[385] “And I only am left alone to tell the tale” is familiar in Hawaiian story as it was in the tribulations of Job. Makalii was the sole survivor in all his engagements.

[386] Hiwahiwa, a term of endearment; one greatly beloved.

[387] Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the eye of the god himself; to penetrate.

[388] Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a term given to an unblemished black pig for sacrifice.

[389] Ki (Cordyline terminalis), a plant of varied use in all households.

[390] These three lines might be rendered as “The Ki of Kikea, the young sprout of the white stem.” Either rendering is figurative.

[391] Kukui, candle-nut tree (Aleurites moluccana).

[392] The expressions here are difficult to understand and must have a different meaning from what they purport.

[393] Maka oioi is likely intended for ooi, a sharp, piercing eye.

[394] Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on her return from Kauai with Lohiau. Kamapuaa resembles her attitude on that occasion.

[395] The god of Haia and being Haia himself is difficult of interpretation.

[396] Olopana began to feel out of his depth without an advisory priest to interpret to him the will of the gods. His lack of success since imprisoning Lonoaohi, the one who had held that position, caused him to halt on locating his wily opponent, for authoritative counsel on the coming conflict.

[397] It is difficult to arrive at a clear meaning of the word lau to these several offerings to propitiate the demigod Kamapuaa. The adjective lau following the noun gives it a qualifying character readily understood in some things but not in all, as for instance: referring to the pig the term kumu lau, a sow, would apply, and the fish, ia, might be the lauhau. Had the adjective preceded the noun the word would then indicate quantity, 400, which would be natural in connection with idolatrous offerings, though even in such a case it is untenable that Olopana should augment his opponent’s forces with men to this extent, if at all.

[398] The names of these two sons of the priest signify, the striped hog Kapuaaolomea, and the sacred black pig, Kapuaahiwa.

[399] Pahoa is at the head of the Waianae valley wherein is situated the sugar mill of the Waianae Co., the shore section of which is Pokai, pronounced Po-ka-i.

[400] Anuu. This was the second or middle floor of the kapa covered structure of three platforms of a heiau, whereon the priest usually stood while conducting temple services. The higher space, termed mamao, was reserved for the king and high priest only.

[401] This may or may not refer to Tahiti.

[402] Smoke was the almost universal telltale, by its direction, of the result of conflicts in Hawaiian tradition.

[403] In this chant Kamapuaa arouses his opponent to prepare for the conflict, confident of his own ultimate victory.

[404] Strike at the head, the ruler, whose overthrow will cause many tears to flow through the loss of land.

[405] Kowea and Koea, referred to later, is probably the same chief.

[406] Opuaanuenue, literally “a rainbow cloud,” probably refers to Lonokaeho the chief, his opponent.

[407] The pukui or assembly of lesser deities make offerings to the supreme god.

[408] These are gods affecting one’s physical and mental powers in the sense of Keaumiki and Keauka being referred to at times as gods of the tides, ebb and flow. Ohumuhumu, conspiracy; Hawanawana, whispering; Kanikawi, sharp sound; Kanikawa, loud sound.

[409] Hoeu, to excite or encourage. Hoomalana, to throw away.

[410] Poo i lolea, a head that is scalped, is something unusual in Hawaiian story, an unknown custom.

[411] Lonoikiaweawealoha is shown later to be Kamapuaa’s love-making god, hence the controlling spirit over his physical powers enumerated.

[412] Palala, indicating gifts, a feast, tax, etc.

[413] Kumahumahukole, an epithet of sarcasm applied to his opponent; creaking and crackling, referring to his boastings.

[414] Kamapuaa here meets a foe with eight foreheads.

[415] Even weeds with name showing Kamapuaa relationship are called to his aid, as having supernatural power.

[416] A case of dog-man against hog-man power. While Kamapuaa is the lone representative of the swine tribe in the list of Hawaiian demigods there are several legends which seek to immortalize the dog with supernatural powers.

[417] Mostly grass, shrubs and weeds with which to clog the dog’s mouth.

[418] Pele, goddess of the volcano, and her Hiiaka sisters, of which there were eight, and five brothers, who presided over the destiny of Kilauea.

[419] While digging would be a correct rendition for kohi, it does not apply to a fruit that is gathered from the branches of the tree, not dug from the ground.

[420] Noni (Morinda citrifolia), an insipid fruit that was used only in times of great scarcity of food; cultivated as a dye-plant, and possessing also certain medicinal properties.

[421] Makalii, in this case the winter season, causing rank growth of all plants.

[422] Hopoe was said to be a woman that was turned into stone by Pele in a fit of jealous anger.

[423] This mele of Kamapuaa’s seeks to imply that Pele knew him only in spirit.

[424] This likely has reference to some bird traits or habits, there being no known birds of this name whose home at high elevations, like the koae, or bos’n bird, is in a region of cold temperature.

[425] Referring to the Kaliuwaa episode where his forces climbed up his body and escaped.

[426] Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the main road.

[427] Sore or inflamed eyes to which Pele is likened from her fires. The chant throughout is a series of irritating slurs.

[428] This is the first instance where the Hiiaka family name of Pele’s eight sisters is given to any of the brothers, and is a grave error.

[429] A case of love soothing the way.

[430] Lonomakua as Pele’s agent.

[431] Pele.

[432] Pohakea, a section of Kilauea.

[433] Thunder is frequently referred to as rolling stones in the heavens.

[434] This, then, would be the accompanying lightning.

[435] Referring to the Hilo rains.

[436] Volcanic eruption.

[437] Abbreviation of Kamapuaa, a not infrequent habit of the race with their names, not restricted to their stories.

[438] Hia was the term used for rubbing the two sticks aulima and aunaki together, producing a powder which became ignited by friction.

[439] Summary treatment for a discourteous act.

[440] The same Makalii that had escaped alone on several occasions to tell Olopana of his defeat.

[441] Aalii (Dodonaea viscosa), a medium-sized, common forest tree of hard-grained, dark wood.

[442] This is a play on the latter part of Kualele, a practice common to chants and meles; a poetic license.

[443] First use of this name in full, probably through his higher rank and claiming possession of Kauai. As an epithet it embodies nothing complimentary.

[444] Aimoku is rendered creator of the isles rather than devourer, as connected with volcanic origin.

[445] Nananuu, the place of offering in the temple, as was experienced at the heiau of Kawaewae, where the tables were turned on Olopana.

[446] Mahiki in the sense used here is thought to mean a leap, to indicate the proximity of the two islands, rather than Kauai being pried from Oahu.

[447] Kamapuaa here warns Makalii that he is an easy mark.

[448] Names indicative of various cloud formations, the latter “a large cloud standing close to the heavens.”

[449] The early part of this story locates this person with Olopana in Koolau, Oahu.

[450] Kahikiula, father of Kamapuaa, a reason for shielding him from certain death at the hand of his antagonist, as also to test him for recognition.

[451] This denial was probably based on the supposed death of Kamapuaa in the encounter with Pele.

[452] This is the first mention of the demigod having a brother. Kahikihonuakele, lit., muddy foundation foreign land.

[453] Reviving his brother by the lomilomi process, a rubbing, pressing method to relieve pain and bruises.

[454] Further insight in Kamapuaa’s family history. The failure of father and brother and subsequently the mother to recognize him shows he had assumed a form which they were unfamiliar with.

[455] “Their own mother,” a customary complimentary term, rendered more applicable in this case owing to the bond of relationship existing between the men.

[456] This throws light perhaps on a tendency in ancient times of falsely claiming or asserting kinship for the sake of personal gain.

[457] These two had been assigned to the uplands with Makalii, but are prepared to “eat humble pie” and own Kamapuaa.

[458] A complimentary, figurative name to sooth Kamapuaa’s anger; a play on Iliahi, the fragrant sandalwood.

[459] A condition that arises from the excessive use of awa, sacred to the gods.

[460] Ka ua kilinoe hau might be better defined as “the fine dewy rain,” or probably “the cold misty rain.”

[461] Prostrating at one’s feet is indicative of contrition for past wrongs, but the sitting on Hina and then trampling on them all shows Kamapuaa was not to be placated.

[462] An act of abandon; abject submission, appealing for forgiveness.

[463] Resuming his hog form he revenges his insults at the fisherman’s hands.

[464] This is the name of the god of dancers, represented by a branch of the ohia lehua, a species of ohia bearing beautiful blossoms. Laka, a god or goddess, was the presiding deity of the hula.

[465] Kaulu, born as a piece of cord, resembles the birth of Palila, of Mahinai, daughter of Hina and Kana.

[466] Kane and Kanaloa, two of the principal deities.

[467] The mythical hidden land of Kane.

[468] The hoa paio obstacles were kupuas, demigods, and ghosts. The Keaumiki and Keauka mentioned were gods of the tides, ebb and flow.

[469] The loulu palms were of two varieties, known as loulu lelo, or hawane from its nuts, and loulu hiwa.

[470] Makalii, a veteran in the heavens, credited in this case with more discerning power than Kane and Kanaloa.

[471] Ikuwa was a name of the month which differed on the different islands of the group in the olden time. Hawaii’s calendar placed it in October, Molokai had it in January, Oahu in August, and April on Kauai.

[472] The fore or index finger.

[473] A famous shark deity. The name lakee signifies circling or coiling as a serpent, and in its application to a shark may emphasize its size for flexibility.

[474] Names of his right and left hands.

[475] Moanalua, between Kalihi and Halawa, Oahu.

[476] Niuhelewai, near Kapalama, below King street, Honolulu.

[477] Haumea was a resident deity of Kalihi valley and vicinity, as testified by the traditions of the locality.

[478] The net of Makalii is from the story of Kila, son of Moikeha.

[479] This celebrity was one of Kamapuaa’s antagonists, as also Kualii’s.

[480] The named right and left hands again show their power.

[481] Vanquished, similar to the Kamapuaa story.

[482] Kualoa was a sacred land of high chiefs in ancient time; all canoes in passing recognized it by lowering their sails.

[483] Mokolii is the name of the small islet off Kualoa.

[484] Mai ka po mai indicates from very ancient time; at the beginning of things.

[485] The care and guardianship of children frequently fell to the grandmothers. Hawaiians rarely brought up their own offspring. At birth they were generally claimed by, or assigned to some relative, who became the makua hanai (rearing parent).

[486] Na-maka-o-ka-lani, the eyes of heaven.

[487] Ka-lua-o-palena, the second boundary.

[488] Huli-a-mahi, a not inappropriate name for a weapon; literally “search and dig,” though in a figurative sense; used in battle, it means “to overflow;” revolution.

[489] Judging by the name Komoikeanu, enter the cold, the rise must have been at quite an elevation.

[490] Olomana at seventy-two feet measured quite a giant.

[491] Flying through the air by aid of club or spear, is frequently used in Hawaiian story, a magical and convenient way of covering long distances.

[492] This is wide of tradition. Umi is the chief intended, not his son, both as to his connection with Piikea and battle in behalf of Kihapiilani.

[493] Sharks’ teeth were for war weapons, of which there were several kinds or shapes and lengths.

[494] This and the two following stories are versions of brief extracts from Umi, given in Vol. I, p. 178, et seq.

[495] This was the famed giant image watchman of Kauiki fortress; name also of the god decorated by Kamehameha upon his victory over Kahekili of Maui.

[496] Kauiki hill at Hana, Maui.

[497] Umi is the party intended, as shown in Vol. I, page 248.

[498] The history of Umi and of Kihapiilani differs from this story.

[499] This celebrity begins with peculiar birth, whose parents, Ku and Hina, figure prominently in Hawaiian story.

[500] These two names indicate opposite characters or dispositions, quiet and restless, or stay-at-home and wandering, reared by foster parents as per custom.

[501] Paliuli, the Hawaiian paradise.

[502] Circuiting districts, or even islands, for a wife without blemish forms the plot of many popular traditions, hence the well-known proverb, “Aohe puu, aohe kee, pali ke kua, mahina ke alo,” indicative of perfect form and open countenance.

[503] These names of the parents of Makolea, the discovered beauty of all Hawaii, are those of two lands and villages on the Kona coast of that island.

[504] Kakaalaneo, evidently a favorite subject of tradition. See the longer version in Vol. I, pp. 482–508.

[505] The pledging of a daughter was customary, but induced by various causes, fear, fame, political influence or personal benefit.

[506] Hawaiian chiefs fought for love of their chosen one as did the knights of old.

[507] The expression used here is to indicate the excellence and superiority of his ward.

[508] The girl makes her own choice, despite her parents’ plans.

[509] Weeping at the separation of home ties may be unusual when the object is to secure the most beautiful woman in the realm, but it is to be borne in mind they were leaving paradise.

[510] This pairing off of the guardian and foster parents is the apparent next step, as they were relieved of the care of their wards.

[511] When troubles come even the uncivilized seeks parental aid.

[512] Good looks gain him royal favor and offer of his daughter.

[513] Name indicating a beautiful fragrant flower.

[514] He was not to be thwarted in his plans to find his first love.

[515] Alaalapuloa, a low shrub.

[516] This appears to have been a favorite and successful stroke in attacks with the war club, a number of noted warriors having been slain in the same way.

[517] Kepakailiula was doubtless trained in all the arts of war, his successful spear-catching and bone-breaking by the lua method indicate this.

[518] This sympathy is for the innocent sufferers, the principal offenders having been disposed of, the introduction of the Kohala fiance was to change the mind of Kepakailiula from slaughter to peaceful consideration.

[519] It is said to have been a custom for the wife, daughter, or even granddaughter of the alii, or near female relative to step between contending forces to stay the conflict. Natural feminine sympathy and influence is thus shown to rule the savage breast.

[520] As conqueror he puts it under the rule of the king of Kohala.

[521] This move through fear of the growing power and fame of Kukuipahu may be likened to the treaties of nations today.

[522] The Kaunolu, Lanai, stay was on the up trip, next touching at Kahoolawe on the way.

[523] Realizes his star is in the ascendant, and accepts the situation.

[524] The king of Oahu takes a very subordinate place, as a penalty for his abject fear.

[525] The two tides, ebb and flow, are here likened to messengers of the king of Kauai, the current evidently running that way.

[526] This request reveals the status of Kakuhihewa under his abdication. He was still recognized with authority that would naturally be supposed belonged now to Kiinoho and Kiihele.

[527] Honuhonu was a wrestling game on all fours, not now understood.

[528] It is remarkable the fame accorded Kauai for its champions of strength, athletes, diviners, etc.

[529] This custom prevailed also in other than court circles. Famed as a warrior, husbandman, fisherman, this Beau Brummel was recognized as a desirable son-in-law.

[530] Implying a long spell of unconsciousness, which in the original gave indications of near death.

[531] Repeating an earlier contest between Aukele and his brethren.

[532] Exempting practically only those who are stone blind.

[533] Illustrating the abject power of ruler over subjects in ancient times.

[534] This story robs itself of the likelihood of any basis. To have been so offensive as to be an outcast from all the people would have been none the less so to the king in laying plans for his riddle contests, or other orders.

[535] This was the champion athlete of Kauai, known to some as Aiwohikupua, a high chief, who was on his way to Puna to win the affections of Laieikawai, at Paliuli.