Chapter VI (3)

[536] Kanaka wahahee, rendered literally would be “deceitful” man, but “conceited” is the truer term in its use here, i.e., representing himself other than his true self.

[537] A summary act for, possibly, an intended friendly caution.

[538] This is very Hawaiian-like, and at its repetition with his next antagonist the advice is followed.

[539] Kani-ka-pihe, ringing the voice of sorrow. Used also as an exultant term.

[540] This expression, made use of in several stories, would seem to indicate it as an accepted premonition of sure victory.

[541] Leaving the boaster, sarcastically, to his own conceit.

[542] Belittling each other in taunting fashion.

[543] Petitioning his gods for the double purpose of strengthening his own side and intimidating his opponent.

[544] His teacher discerns signs of fear, or waning confidence, and bids him to seize his opportunity.

[545] In accordance with his prayer.

[546] Aiohikupua’s skill has quicker recognition than at Kohala, seeing his fame had preceded him.

[547] Kihanuilulumoku, the dragon-god defender of Paliuli and protector of Laieikawai.

[548] Quite a fleet for the enforcement of a lover’s suit.

[549] Kahalaomapuana was the youngest of the Aiohikupua sisters who had been appointed guards of Laieikawai, of which she was the chief superintendent, hence the authoritative one to deal with all intruders.

[550] Chagrined at being thus thwarted in his plans he seeks to be avenged upon his sisters.

[551] This moo, or lizard-god, must have been of dragon character to have swallowed warriors by the score. The question naturally arises where the idea of mammoth lizard of Hawaiian tradition originates, seeing the only varieties of lizard known to the islands are of the skink and gecko species, neither of which exceed six inches to the tip of the tail.

[552] These messengers had the supernatural power of changing to the form of birds. Ulili is the Wandering Tattler; the other is not identified.

[553] Oo, the Hawaiian gardening implement of spade character.

[554] Kalahumoku, Aiohikupua’s supernatural dog-man defender.

[555] Lanipipili, one of the gods appealed to in the Kohala contest.

[556] Make hewa, rendered “defeated,” has in its use here the sense of uselessness of the attempt.

[557] Hokahoka, rendered here as ashamed, carries with it the sense of chagrin and meanness at having been fooled.

[558] Riddle and guessing contests of olden time were pastimes of much popularity and competition, and occasion of much betting on the outcome at the meeting of champions.

[559] A case of “heads I win, tails you lose.”

[560] Maauauwa, while peddler, in a sense as here given, is more a barterer of his own products.

[561] Mai-a-uhaa-lenalena-upena, literally, “Come, barter, the net is spread to-day.”

[562] Kuai make pono, literally, is to effect cheap or bargain sales, whereas the object in mind was for a ready, satisfactory sale.

[563] Isaac Davis, the companion of John Young, was known as Aikake, their nearest pronunciation of Isaac.

[564] John Young was universally known among Hawaiians as Olohana, the nearest they could get to “All Hands,” a nickname they applied to him from his boatswain’s call of “all hands,” for duties required of them, as on shipboard.

[565] “Cuss” phrases, the last meaning “Go to hell, you bugger.”

[566] Not near enough to the pretended English for recognition.

[567] This is the famous Lono of Hawaiian tradition, originator of the Makahiki or New Year’s sports and processional tax-gathering festivities.

[568] The King’s deputy, to act for him in all governmental administration; not as a premier (Kuhina-nui) to confirm royal acts, or edicts, a position originating with Kamehameha I. He is given in the legend of Lonoikamakahiki, vol. I, of Fornander Collection, p. 322, as Pupuakea.

[569] Referred to frequently as Kama, “Maui a Kama,” an apt phrase; contemporary also with Kakuhihewa of Oahu.

[570] It is coincident that two younger brothers of ruling kings should be alike famous as warriors, and qualified to administer their governments, contemporaneously.

[571] The natural preparations by regular servants of a royal household.

[572] Lono was evidently supposed to have provided himself with customary qualified attendants to administer to his needs. His anger at Pupukea, according to another version, was for not having the awa ready and food cooked as ordered, a duty in which he had had no experience; hence the unpreparedness.

[573] The narrator is relating an incident on Lono’s return trip from Oahu.

[574] This illustrates Pupukea’s inexperience as a cook. Nevertheless, his prompt actions in serving the king won him the admiration of Kama.

[575] The chicken accompaniment to awa was as a relish, counteracting the bitterness of the drink.

[576] Our, instead of your, is the complimentary Hawaiian form indicating mutual or joint interest.

[577] A proverb implying insignificance.

[578] This mele of return sarcasm likens stubby, mature Pupukea to the spherical breadfruit (ulu), first used in the game of maika (now stone) rolling, whence its name, that was capable of covering or clearing the length of the course, a prepared way on gently sloping land. Hence a dangerous opponent. Also, as the prickly leaved sugar-cane of Kohala that would hurt the mouth if eaten, so would Pupukea prove to be.

[579] More sarcastic banter between the deputies, which seems more likely than between the principals, as given in preceding volume, page 334.

[580] Lost his bearing; the Kona coast line was unfamiliar; the cliff caves of Kaawaloa disconcerted him, therefore he retraced his course northward to Kawaihae.

[581] Lei, wreathed or bedecked; synonymous with nani, beautiful Kohala; hence unprepared for warfare, and designating the men as but dwarfs (i-ka nuku), was further evidence of weakness in a contest.

[582] Judgment on the whole is given from a wrong impression of the two misjudged districts hastily crossed, as shown in the narrative.

[583] Opu ame ke poo; head and stomach; no hai, belonged to others. The seat of thought with Hawaiians was the stomach; and to be so misled indicated that some one else possessed his mind.

[584] This large canoe fleet resembles that of Umi in his invasion of Maui, and allowing for exaggeration in both cases, it indicates the largeness of war fleets in those days.

[585] Ua make, in the sense used here is more likely stunned, or injured, or feigning death rather than dead, as shown in the context. The word make has many definitions, and the anxiety of his relatives to have him covered instead of killed shows hope of possible rescue or release.

[586] Keu, exceeding; over and above; to excel, maalea loa, very cunning, sly, crafty, artful; gives the character of these relatives as having espoused the cause of Maui’s king to thwart his designs.

[587] Auwe, commonly an expression of grief or sadness, is here used as an exclamation of surprise, as at a sudden discovery; akahi no, etc., as though relieved from anxiety, the eyelids close, and the appetite returns.

[588] Ua pio, extinguished is the kolohe; mischief or trouble maker, under whose oppression destitution prevailed.

[589] The house is discovered, no ka, expression of surprise, as a fit dwelling place.

[590] Ia oe ae nei; flattering Kamalalawalu that the beneficent change is through his presence, hence the comforts of life and assurance of care for the future, as set forth.

[591] Secretion of one’s bones at death was the subject of greatest solicitude with Hawaiians, especially the aliis, lest an enemy secure them and disgrace his memory by using them for spear-points or fish-hooks.

[592] This sudden reversal of conditions is as though the speakers had a vision of a disastrous conflict, unless certain precautions were taken.

[593] Here, under pretext of preventing a means of escape of Lono’s army, pictured as fleeing wildly, they plot for Kamalalawalu’s utter defeat.

[594] Another trap for unsuspecting Kama, whose overconfidence rendered him an “easy mark” by designing men, directing him to a place the conditions of which were just the opposite to what was represented.

[595] Hawaiian custom in warfare was a prearranged affair, not a surprise attack; even the place of battle was usually mutually agreed upon. The summoning of Lono, was the declaration of war, probably his first rude awakening of the Maui king having broken the peace pact entered into on Oahu in his recent tour; otherwise he would not have been so far distant at the landing of Maui’s forces.

[596] Elua (two) lau (four hundred) mano (4,000), if this is to be taken literally is, twice four hundred four thousands, equal to 3,200,000, which is not at all likely, but may be two wings or bodies of 400 each, the mano having reference to that number in multitude. The writer mentions 32,000, but as shown above, the figures don’t agree.

[597] The aggregate of these four divisions makes an army of 400,000. No wonder the marching of such a body of men should raise dust clouds, and that the sight of them should make Kama’s heart sink with fear for the result to him of the conflict.

[598] In his surprise he turns to Kauhiakama to account for this wide variance from his report.

[599] Realizing the situation he has been led into by incorrect reports through misjudgment, he lays the responsibility of defeat, which he foresees, upon his brother.

[600] The kings meet in conference for mutual arrangement of the battle.

[601] The two generals, as champions of the contending armies, in assuming to settle the war question between themselves, had the compact been kept, would avoid slaughter through the wide difference in their numbers.

[602] In other stories, as here, the instructor accompanies his pupil in contests, as director or prompter in the engagement.

[603] Pupukea resents his tutor’s dictation in a forceful manner.

[604] A waiho iho la; he simply lay there, apparently lifeless. Some did not think him dead (a oi make; a oi, for aole or aohe), but boastful Makakuikalani considered him done for.

[605] Umauma naha ko’u; means extreme hunger is mine, therefore he calls for his portion of food.

[606] An act of self-laudation; his remarks imply it also as protective in case of attack, as if he had a premonition of such a possibility, though he considered his opponent dead.

[607] The possible happens, and the wooden calabash on the head as a helmet proves his death-trap, for, according to another version, Pupukea’s blow drove the bowl down over his opponent’s eyes, after which he was easy prey.

[608] Again Pupukea resents his tutor’s instruction in the boastful reply.

[609] Ila, a dark skin spot, may in this case refer to Pupukea’s brown spear whose repeated (kukai) success is giving him (ke hele nei) fame.

[610] The contest between the generals then was but preliminary to the battle which was entered upon savagely, so that the Maui forces fled to the shore for a means of escape. But the dismantling of their canoes forced them to board them “as is,” only to be sunk and drowned or killed.

[611] Kepoiamalau, literally, the-leaf-covered-outrigger, signifying the dismantled canoes under cover of coconut leaves, or mats; “broken reeds.”

[612] Aupuni okoa, which in modern usage signifies entire kingdom or government, more likely refers to the division or district, ruled over by king or chief; the contest and many men, implies added forces from other sections, i.e., he was able to cope with the army of a district even though increased by numerous allies.

[613] Wai auau, bath or bathing water. This phrase in a spear contest—or other practice fraught with danger, as often met with in Hawaiian story—implies that it was his or their delight; in the crux of which he was not only cool and unexcited, but, thoroughly enjoyed it.

[614] Known also as Kalaniopuu, and Kaleiopuu, the king of Hawaii at the time of Cook’s discovery of the islands.

[615] Ignition through swiftness, as a meteor.

[616] Lau, four hundred; six lau a oi aku, is 2,000 and over.

[617] To no other than divine power could such a charm against injury be attributed.

[618] Na’u ia ala. Kekuhaupio claiming the stone is a victorious taunt, while the reply of Oulu meant it for him decidedly.

[619] Another case of single opposing champion’s contest deciding the fate of contending armies.

[620] Known also as Peapea Makawalu, the latter appellation, eight-eyed, implied that he was all-seeing; wise.

[621] Kahekilinui, the great Kahekili, this is to distinguish between the two kings of Maui of that name, one, of about the close of the 14th century, the other, son of Kakae, the more famous son of Kekaulike, contemporary with Kaleiopuu and Kamehameha.

[622] Mea ole, mere trifles; they were as nothing.

[623] Kuka, consult; a conference of state.

[624] Ninau, questioned, or sought the advice of his priests.

[625] The priests advising non-compliance to the mandate based it on the ground that they thought Oahu able to maintain her rights. Aole ou hemahema, you are not destitute; you lack nothing.

[626] Kulaokahua, the level section between Waikiki and Punchbowl.

[627] Ualakaa, Roundtop, at entrance to Manoa valley. His course carried him by the mountain path at the head of the valleys from this point to Nuuanu, about Wyllie street.

[628] Waolani, the upper part and small valley above the Country Club, Nuuanu.

[629] Pani, in this case a hindrance to the army’s advance; to stay the proceedings, there he stood, defiant.

[630] Hahai aku la; he gave chase. On catching Kahahana’s men he crushed them (haihai—i ka lima) in his hands.

[631] Poe, the company or large body of men; the main body of the army.

[632] Here again is the wai auau, or enjoyment of Peapea as if bathing.

[633] On the principle “to the victor belongs the spoils,” Peapea claims the famously beautiful wife of Kahahana for himself.

[634] All traditions referring to Kekuapoi agree in loud praise of her rare beauty in face and form. Aohe ona lua. She had no second, i.e., there was none to compare with her.

[635] Kahekili is determined not to be robbed of his legitimate spoils of war, according to the usage of those times.

[636] Death trap, consisting of boards to shield his assailants each side of his pathway, behind which they stood to cast their weapons at him. A sort of “run-a-muck” procedure.

[637] Passing safely through their midst, and holding Kekuapoi by the right hand, they come into the king’s presence.

[638] This somewhat historic series unfortunately presents several incidents in the life of Kamehameha not borne out by facts in the case, notably the account of his early arrival at and conquest of Oahu, and the length of his reign. Pihana and possibly other celebrities are also tinged with like inaccuracies. The collection, as gathered, is therefore presented as illustrative of Hawaiian narrative literature pure and simple, irrespective of wide variance from known facts, without attempt to alter or amend such to agree with the historical record.

[639] Kalaiopuu, known also as Kalaniopuu, was the ruler of Hawaii at the time of Cook’s discovery of the islands, in 1778.

[640] Kiwalao and Kamehameha were first cousins.

[641] “Your lord” refers to Kiwalao.

[642] Kamehameha’s first battle for the throne.

[643] This refers to Keoua of Kau and Keawemauhili of Hilo, who accompanied Kiwalao with the remains of Kalaiopuu to Kona for burial.

[644] Keeaumoku was one of the four principal chiefs of Kona at that time.

[645] Kekuhaupio belonged to Keei, Kona, and was reputed to be the greatest warrior of his time.

[646] At this place, Honaunau, is the most famous “city of refuge,” which is still in a good state of preservation, its temple and enclosure having been put in repair some ten years ago.

[647] This first victim of an authorized skirmish was placed in sacrifice upon the altar at Honaunau by Kiwalao, thereby assuming the responsibility of the war.

[648] These four named, as also Kamanawa, mentioned later, were the most powerful chiefs of Kona, all of whom espoused Kamehameha’s cause.

[649] Leiomano, not leiomanu, was a small shark-toothed weapon, termed by some a dagger, though its use seems to have been with more of a saw purpose than a thrust.

[650] Kamehameha’s second battle, pitted against the forces of Keoua of Kau and Keawemauhili of Hilo, resulting indecisively, was in the windward section of Hawaii, not in the southern district of Kau, for on his defeat Kamehameha fell back upon Laupahoehoe.

[651] Kaua awa is virtually “bitter war,” and may or may not have been caused by excessive rains, suggested by a division of the word into the phrase ka ua awa, though in fact this would be misty rain.

[652] Kamehameha’s famous mamalahoa law was given by him after recovery from his serious situation and the capture of his assailants, when he uttered this decree to protect them and their people against the penalty, of the then law, of stoning to death.

[653] This refers to the famous saying, “The old men and women and children shall lie in safety on the highway,” which antedates the mamalahoa decree several generations.

[654] The incident here referred to is given in the sketch of Hema, a few pages further along.

[655] There had been raids on Maui by Kamehameha’s forces on two or three occasions previous to this battle of Iao valley.

[656] Kalaikupule, known also as Kalanikupule, a son of Kahekili.

[657] Kepaniwai, the water dam.

[658] Kauwaupali, the precipice climbers.

[659] Alexander’s Brief History says of this war with Keoua that “two bloody but indecisive battles were fought near Paauhau, Keoua falling back to Hilo, while Kamehameha recruited his losses at Waipio.” On Keoua’s return to Kau from this engagement, by way of Kilauea, a large portion of his army was destroyed by a volcanic eruption of cinders and sand. This took place in November, 1790.

[660] Koapapaa, parched warriors.

[661] This famous heiau, which takes the name of its location, was finished in 1791.

[662] The two emissaries sent on this mission were Keaweheulu and Kamanawa.

[663] The native historian Kamakau says Keoua was killed by Keeaumoku with a spear as he was leaping ashore to greet Kamehameha.

[664] Keoua and others were said to have been offered up as sacrifices at the Puukohola heiau, in celebration of Kamehameha’s victory.

[665] This was a sea fight from a fleet of canoes and one or two small vessels off the Hamakua coast in which Kamehameha’s men, aided by some foreigners, with firearms and a mounted gun, won the day over the combined Maui and Kauai invaders. The flame from the mouth of the cannon in this action gave the name of “the red-mouthed gun” to the battle.

[666] Kahekili, king of Maui and Oahu, and Kaeo, king of Kauai, had joined forces for the invasion of Hawaii to overcome Kamehameha’s rising power. Not being under the sway of Hawaii’s king they could not be termed “rebels.”

[667] This is an error. Kaieiewaho is the name of the channel between the islands of Oahu and Kauai. The battle that was fought on Oahu that ended at the pali, is known as the Battle of Nuuanu. This occurred in 1795.

[668] Kauai was not a conquered island and did not come under the sway of Kamehameha by this Oahu victory, for the following year he was twice thwarted in his intended invasion of Kauai, first by the refusal of Captain Broughton in the Providence to assist him with arms and ammunition; and again, two months later, in attempting to cross the channel a storm arose which wrecked many canoes and drove the rest back to Waianae. Kauai was ceded to Kamehameha by Kaumualii in 1810.

[669] This account precedes the Battle of Nuuanu.

[670] Kapua, at Diamond Head point, Waikiki.

[671] Ten warriors to oppose an army of three hundred and twenty men, shows this to be very much of a partisan story.

[672] Puowaina, Punchbowl hill.

[673] Maemae, above Judd hill, Nuuanu valley.

[674] Waolani is that section of Nuuanu valley on the north side, above the Country Club.

[675] “A pau kuu auau ana i ka laau a Hawaii” is the figurative expression again of “bathing” enjoyment in exercising with weapons.

[676] Four months after the Kauai failure Kamehameha was called to Hawaii by the Namakaeha rebellion, which he quickly subdued, capturing the rebel chief whom he sacrificed on the altar of the heiau at Piihonua, Hilo.

[677] These were the four principal chiefs of Kona that espoused Kamehameha’s cause at the outset. See note 11.

[678] Mamalahoa, known as Kamehameha’s beneficent law. See note 15.

[679] Maumae was also the name of a heiau that stood on the right hand, or southern, side of Palolo hill at entrance of the valley.

[680] Iliahi, sandalwood (Santolum freycinetianum).

[681] This is a grave error. Kamehameha’s reign, from his victory over Kiwalao in the battle of Mokuohai, in 1782, till his death in 1819, was thirty-seven years.

[682] Kamehameha I died May 8th, 1819.

[683] Liholiho came to the throne on the death of his father as Kamehameha II, at the age of twenty-two years.

[684] The Kekuaokalani rebellion was in defense of the ancient kapu system which the new king had thrown down with the abolition of idolatry.

[685] Aikapu was not only the eating apart by husband and wife, but it included restrictions upon women on many articles of food which the men were free to indulge in.

[686] Ainoa was to eat free from all restraint; a release from kapu.

[687] Kaahumanu, the favorite queen of Kamehameha I, and appointed premier of the kingdom shortly before his death.

[688] Narrow quarters this for an encounter of forty or more men against two.

[689] In this as in other incidents the decree of a death penalty seems to have been applicable only to the common people, for in many cases, as here, it states that if a chief be the culprit he shall lose his lands as the penalty, thus making one law for the rich and another for the poor.

[690] Gloried is given here as a definition for the phrase he wai auau ia, literally, “it was bath water,” i.e., something he fully enjoyed, or delighted in.

[691] “No land, or island,” refers to a collective body of men of a land division, or of an island.

[692] Pakaka was that portion of Honolulu below Queen street now known as Allen & Robinson’s, formerly James Robinson’s, the “White man Jim” referred to.

[693] A kuia stick was a war weapon, said to be a cross between a long dagger and a short spear.

[694] Makua is one of the most western valleys of Waianae, a section which was the traditional home of the olohe, or professional robbers, whose skill as bone-breakers was the secret of their success.

[695] Thence, for maila aku; maila an abbreviation of mai laila, from thence.

[696] Hoi maila, returned.

[697] Inamona, kernels of roasted kukui nuts, a table delicacy.

[698] Limu, a variety of seaweed (Algae).

[699] Young taro leaves called luau when cooked, hence the name given to Hawaiian feasts, which would not be complete without a supply of that commodity.

[700] Mau, name of a region on the sides of the mountain next below the waoakua (dwelling place of the gods); also called waokanaka, place where men may live.

[701] Niuhelewai is the name of the locality of the Palama cane field between the Fire and Pumping stations.

[702] Kolekole is the name of a pass in the Waianae range of mountains.

[703] A little short of four feet, English measure.

[704] Not so like a forest section in these days.

[705] Bands of professional robbers infested the lonely places of travel throughout the islands in the olden time, some of them as lawless bands on their own account, others again in the interest of a chief who would thus enrich himself by impoverishing his neighbors.

[706] This was likely a pikoi, an elongated ovoid weapon of stone, or hard wood, at the end of a cord, to entangle an opponent on being thrown.

[707] Iron spades, oo hao, were unknown in the robber days of Hawaii. This iron implement is an introduction of civilization to take the place of their wooden spade of kauila, uhiuhi, koaie and such like hard, close-grained woods.

[708] Mahiki, the traditional mud lane of the Waipio-Waimea road.

[709] Neneleau, sumach (Rhus semialata).

[710] This series of Lahainaluna School papers is presented as written, without liberty taken therewith of alteration for facts, or for completion of several unfinished. They afford interest and some value as the natural product of Hawaiian pupils, as compositions on the various subjects assigned them. It was through just such a method that the material for the original history of these islands was secured, and by the same school, some twenty-five years earlier.

[711] Bones of Pele. This is the name of a hill near the shore, to the south of Kauiki.

[712] Oopus, gobies (Eleotris fusca).

[713] Offerings for the god.

[714] An image in human form.

[715] Opule (Anapses evermanni).

[716] Ha, a water course or trough.

[717] Fish thrown aside was afterward taken and offered up as a sacrifice, being the “first fruit” of the ha or trough.

[718] Apua, a wicker fishing basket, somewhat bell-shaped.

[719] This islet lies in the channel between Maui and Kahoolawe, its surface but a few feet above the water.

[720] Better known now as Maalaea, the western landing for central Maui.

[721] Na-maka-a-hua, so divided, becomes “the eyes of Hua.”

[722] Known generally as Olowalu, adjacent to Lahaina on the south.

[723] This is a familiar plot in several Hawaiian legends, the origin of which may be traced to the story of Paao.

[724] This portion of the story is largely an adaption from the legend of Hamanalau, while the next section, relating to Haupu, belongs to that of Kana, in preceding volume, p. 448, but with a new ending.

[725] An ancient proverb referring to an early king whose wickedness won him the detestation of his people, who therefore let his body lie where he fell that his bones bleached in the sun and rattled in the wind.

[726] Pa’upa’u, intensive of pa’u, to cease; to break off, or make an end of.

[727] Names of places or persons were often given from some connecting incident.

[728] Hawaii’s earliest antiquarian writer.

[729] Various localities seem to claim title to a place of refuge for safety, but none with the fame or distinctive features of Hawaii’s two, at Waipio and at Honaunau.

[730] Ulei (Osteomeles anthyllidifolia), a fine-grained hard wood, furnishing choice arrows or small spears.

[731] Lehua (Metrosideros polymorpha), a variety of the ohias, a good serviceable wood.

[732] Akia (Wikstroemia foetida), a low shrub.

[733] Koa—small-leafed—(Acacia Koa), a forest tree furnishing an excellent cabinet wood.

[734] Maile (Alyxia olivaeformis), a fragrant twining shrub, much used for leis and decorations.

[735] Pala fern (Marattia Douglasii). The peku hoki (mule kick) variety has not become so known.

[736] Guava (Psidium guayava), of wild growth on all the islands.

[737] Rat’s foot (Lycopodium cernuum), a desirable evergreen for house decoration.

[738] Turkeys were introduced from Chile in 1815 by Captain John Meek.

[739] No ka pili haole, an expression implying a leaning towards, or preference to, the foreigner.

[740] The writer is astray in his chronology, as the time of Kamehameha II, when this essay was written, was just about fifty years. The figure given was most likely his informant’s age.

[741] Kahinalii, in ancient tradition, is identical with Nuu, in the time of the Deluge, though the sex is here changed.

[742] Kanehoalani, also, was the Luanuu of that time, “from whom the Hawaiians and Tahitians are said to have sprung.” Polynesian Race, vol. I, p. 60.

[743] This name figures prominently in Hawaiian mythology, not only as a brother of goddess Pele, acting with, or apart from her as a volcano deity, but also as a shark deity of dreaded power.

[744] Literally, the wheel of the heavens.

[745] Hapakuela, a place not now known by this name.

[746] Here again the sex differs from the records. Laka is given in the Kumu-uli genealogy as son of the first man. The name is conjured with among the deities as god and goddess of the hula.

[747] Menehune, here given as a son of Wahieloa, is also said to be a son of Lua-nuu, traditions of whose descendants in various parts of the Pacific are vague and conflicting.

[748] The Ulu genealogy shows Wahioloa as the father of Laka, but the wife and mother is given as Koolaukahili.

[749] Pelekumulani is a new name among celebrities of that time.

[750] Tradition credits Pele’s first landing on these islands as at Puukapele “Hill of Pele,” on Kauai.

[751] Oahu should resent this slight to her traditions, as Pele is said to have made two attempts to locate on this island before testing Molokai.

[752] One version of the story of Ualakaa, whence its name, “rolling potato”, credits its fame to the time of Kamehameha, when during his residence on Oahu he had the whole slope of this spur of the Manoa range planted with potatoes which, on being dug from the ground, when grown, rolled down to the bottom of the hill and were there gathered.

[753] Laina hill (Puulaina) is to the northwest of Lahainaluna, and is of 647 feet elevation.

[754] Eeke, or Eke, is a summit crater of the West Maui mountain range; is some 4,500 feet high, back of Waihee.

[755] Lihau is the mountain top back of Olowalu.

[756] Maunahoomaha, literally, rest mountain.

[757] The name of strong trade winds when they break over the mountains at Lahaina; ofttimes destructive.

[758] The islet in the Maui-Kahoolawe channel.

[759] Makole-ulaula, an epithet applied to Pele.

[760] The ancient name of Maui’s famous crater, which means “rays of the sun,” and it was these which the demigod Maui snared and broke off to retard the sun in its daily course so that his mother might be able to dry her kapas.

[761] Hee-hee, to melt away, to slough off, to disappear.

[762] No demigod of Hawaii figures so prominently in Polynesian mythology as does Maui, nor the hero of so many exploits throughout these islands. This will account for the various localities claiming to be his birthplace.

[763] Waianae, as also other places dispute this claim.

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

[765] Makamakaole, friendless; without relatives.

[766] This act indicates they recognized the godly character of the child.

[767] Moemoe means to lie down to sleep. This is a name given to the sun’s rays which he finds at the cave.

[768] Haleakala, house of the sun, was formerly Alehakala. See note 8, preceding story.

[769] Peeloko, hide within.

[770] A point on the shore north of Lahaina.

[771] Still referring to the rays of the sun at its setting.

[772] Literally, stone of the mountain woman.

[773] Aina, personification of the moon, appealed to.

[774] This has reference to his learning how fire was produced.

[775] In whatever way these islands originated so was Kekaa’s origin.

[776] This must then have been earlier than the recognition of Lele, as the earlier name of Lahaina, for Lele is the name given at the introduction of the breadfruit.

[777] Given in tradition also as Kakaalaneo.

[778] Kaululaau, son of Kaalaneo.

[779] Trying out oil, as was done in Maui’s whaling days.

[780] A place, likely, to which the dead whales were brought as a protection against the voracious sharks of those waters.

[781] This was the vicinity of several bloody battles, that doubtless left their toll.

[782] This is one of the supposed provinces of the aumakua or ancestral deity.

[783] Nowhere else is the idea presented of the souls of the lopa—the low farming class—being admitted to the same realm as those of the chiefs. On the contrary, lacking aumakuas to aid them, their spirits were doomed to a wandering, friendless sphere.

[784] Welehu, the month of November of Hawaii’s calendar. It differed on the other islands.

[785] The famous fortress and successful safeguard of Hana from several stubborn Hawaii invasions.

[786] A division in Hana district to the south of Kauiki takes this same name, Hamoa.

[787] Kaihuakala, lit., the nose of the sun, is the mountain peak, 2,458 feet elevation, in the Aleamai division of Hana.

[788] Kahaule or Kahaula, is the clump of hills just back of Hana village.

[789] Nuu is the landing of a division of same name in the Kaupo district.

[790] Name of a division of Kaupo eastward of Nuu.

[791] Name of a large tract of land in the adjoining district westward of Nuu.

[792] A hill in the vicinity of Waikapu, West Maui, takes this name “Puuhele.”

[793] Name of a large division of the Hana district.

[794] Kahiki, foreign; from abroad.

[795] Kaena, the northwestern point of Oahu.

[796] No place of that name now known in Hana.

[797] Peapea, a celebrity in the time of Kahekili.

[798] Pueokahi is the name of the harbor of Hana.

[799] This has no connection with other stories of Pumaia and Wakaina.

[800] The club was evidently used to suspend calabashes from. In the absence of shelving in a Hawaiian house, all food, etc., to be kept out of harm’s way was suspended by cord or net.

[801] Ape, largest species of the genus Gunnera petaloidea.

[802] An owl deity.

[803] A shipping point of central Maui in early days.

[804] Akolea, a species of fern (Polypodium keraudreni ana).

[805] This identifies it with Lanai, for Kaululaau was the son of Kakaalaneo, the king of Maui, who banished him for his wild pranks.

[806] The harbor on the northern shore of Lanai, off the eastern point of which is a detached rock known by the name of “Puupehe”, the legend of which does not connect with this story.

[807] This is the same name given the shark which took his line and is to be considered his guardian aumakua.

[808] Mauimua, first-born, or elder Maui.

[809] Mauihope, last, or after Maui.

[810] Mauikiikii, “Swollen, or hair-dressed Maui”; the word kiikii having these two meanings. In olden time to paint the hair over the forehead white received this definition.

[811] Mauiokalana, “Maui of the float”; buoyant Maui. This, the youngest of the brothers, is the famed Maui of Polynesian tradition.

[812] This name divided tells its story, Ka-alae-hua-pi, “the stingy alae”, from its reluctance to impart the knowledge of the source of fire.

[813] Hamau, “silence”. Name also of a species of the ohia.

[814] Hooleia, one definition of this is “denial”; refused acknowledgment of.

[815] Ka-mau-oha, the enduring branch, or stock.

[816] Kaaiai, the brightness.

[817] One of the national traits often put to the test in olden times. Sport, or other contests without betting, was almost unknown.

[818] Eha mua akahi, i.e., got in the first blow by winning all his opponent’s property.

[819] Puehu, rendered here completely, conveys the further idea of the whirlwind character of Kaaiai’s loss.

[820] These names of the canoe owners have reference to the occasion, viz.; Liuliu, shortly; Makaukau, ready; Aumai, swim hither.

[821] This was termed his maunu (bait), a necessity for the priest in seeking the acceptance or recognition of a deceased person by his ancestral spirit (aumakua). Also in sorcery, to the anaana or praying-to-death priest, one’s maunu was looked upon as most efficacious.

[822] Box, or coffin, brings this to modern times. In former days an old canoe or section thereof served the purpose, as found in some ancient burial caves.

[823] Not all bodies were prepared for burial in this manner. Some were laid full length in a basket formed of a plaited coconut leaf.

[824] The provisioning of a corpse with supposed needed supplies bears out the idea of their belief that the soul at death goes out and wanders on, seeking friends and living much as in the present life.

[825] Secret burial was the rule for the preservation of one’s bones, hence the care that even the traces of dirt removed should not reveal a place of interment.

[826] Under-house burials were probably chosen as a security, though instances are known where affection was the prime motive.

[827] Claiming the services of their aumakuas for companionship and direction in the spirit-world lest he wander aimlessly alone.

[828] This bears out note 3. The position of the body at burial pointing to the west was said by Fornander to indicate a general belief as to its being the direction of the original home of their gods and ancestors, whither their spirits would depart.

[829] Tradition points to the general respect of the trust imposed on the caretaker of such places; to betray their trust, it was believed, would be followed by dire consequences.

[830] Both of these places are on the western shore of Maui, Kekaa being not far distant from Lahaina, and Kamaomao on the peninsula.

[831] Another point in the belief of life after death being much the same as in this world.

[832] Guides in the form of aumakuas (ancestral gods) and unihipilis (familiar spirits).

[833] The owl was one of the most popular objects possessing aumakua attributes.

[834] These various Soul’s Leap localities make provision as the point of departure for the soul at death in its leap to find its aumakuas for guidance and companionship, or failing such, to descend to the realm of Milu.

[835] No’a, the game of hiding a stone under a cloth or piece of kapa.

[836] The ohelo (Vaccinium reticulatum) grows at high elevations, and is familiar to volcano visitors; it produces a fleshy berry, which in ancient time was held by Hawaiians to be sacred to the fire-goddess Pele as a propitiatory offering. Queen Kapiolani, in her memorable visit to the volcano of Kilauea in 1824 to defy Pele and break down the superstition and dread of her race, among other things ate of these ohelo berries, hitherto held sacred.

[837] Kahiki, abroad; foreign.

[838] This introduces a new sister in the Pele family.

[839] A familiar mythical cloud land supposed to exist to the west, some three days sail from this group.

[840] This is a familiar traditionary character from one of the earliest of Hawaiian legends. See Fornander Collection, Vol. I, pp. 32 et seq.

[841] This distribution was to localities on the different islands once under volcanic fire.

[842] Kaohelo, the ohelo, was not a deity of Pele so much as a supposed specially efficacious propitiatory sacred offering to her, hence, kapued from any other use.

[843] Koolau, the windward side and district of the island of Oahu.

[844] Heeia, a large division of Koolau, adjoining Kaneohe.

[845] Ahui-maia-pakana-loa signifies the “long pendent stem of a bunch of bananas.”

[846] Women were restricted from eating certain kinds of bananas under priestly rule.

[847] Ohelo berries thrown into the volcano were supposed to be the acceptable offering, originating perhaps from the fact that their cool nature made it welcome to Pele’s parched throat.

[848] As a propitiatory offering.

[849] Hiiaka, the favorite sister of Pele, is also the favorite heroine of Hawaiian story, with possibly one exception, Hina.

[850] The name of this cold wind is figurative of love chilled through, or by, desertion.

[851] The precipitous Koolau mountain range is poetically referred to as the blue palis, or shady precipices.

[852] Ka-ohelo-ula, lit., the red ohelo.

[853] Ku-maka-ohuohu, large, heavy-eyed Ku; a name applying more as one of the characteristic titles of the god Ku, than that of kahuna (priest).

[854] Canes of Hawaii: Sugar-cane (Saccharum officinarum) was found indigenous in these islands by Cook on his arrival.

[855] Laukona is one of the several ribbon-canes. The name means Kona leaf, and may have reference to a strong, unyielding nature of the leaf rather than its white stripes.

[856] Papaa is a purple cane.

[857] Another of the striped or ribbon canes, as shown in the account. It is held to be efficacious in love affairs. The name manu (bird) lele (fly or leap), hence its application.

[858] Honua-ula, signifying red foundation or basis. It is one of the dark canes.

[859] No cane now grown here known by this name.

[860] Opukea, the name indicates this as a white cane.

[861] This may be known to the kahuna profession; the name is new to sugar men.

[862] Better known simply as Palani; one of the soft purple canes.

[863] Ainakea, probably the best known and choicest of the Hawaiian canes and belongs to the variegated class.

[864] Iliopua, lit., cloud skin is in the cloud land of doubt. It is not recognized.

[865] This variety of cane is also unknown, either as malolo or puahala.

[866] Aweoweo, name for the locality of its discovery, at height altitude on Hawaii, not among the listed Hawaiian canes, either as Aweoweo or Ohia. There are several other varieties belonging to the list of the indigenous canes of these islands, viz.: uala, oliana, lahi and akilolo, some of which were known as Puaole (flowerless) canes, i.e., they did not tassel as did other mature canes in the fall season.

[867] The oo, or digger, of Hawaii (the only agricultural implement the people had) of necessity was made from the hardest woods. While the character of the pandanus wood shows a pithy core, there are some varieties in which this is small, but in all cases the outer portion—as with palms in general—furnished a hard fibrous-grained wood, yet readier reduced to size and shape for use than other available woods from this fact. With the coming of whaleships Hawaiians adopted the whale-men’s spade, hence the oo’s of today are of that type but heavier.

[868] Kahaloaka.

[869] Aalii (Dodonaca viscosa), a tree of some 20–25 feet, valued for its hard wood.

[870] Kahikinui, a district of Maui on southwestern slope of Haleakala.

[871] Bambu (Bambusa vulgaris), native name, ohe; supposed to have been introduced from China. Tradition credits it to Kahiki, the indefinite foreign land.

[872] Used as a knife by selection of sharp-edged split portions.

[873] For this purpose the inner side of the bambu was cut on split strips seldom over half inch in width in zigzag, plain and ornate diamond, lozenge, or other pattern, principally in straight and angular lines some four to six inches in length—at one end only. These printing sticks were about a foot long.

[874] It is of record that shipments of oil in bambus have been made from Tahiti in lieu of casks.

[875] Homaikaohe, lit., bring hither the bambu, i.e., that cutting instrument for use in the ceremony.

[876] The twin hills back of Hilo town take this same name.

[877] Poha, burst; kea, in the eastern section of Maui, among other definitions is that of light rain or mist, and together may be taken to refer to the influence of this famous grove in bursting the rain clouds.

[878] Hinai, basket; so named, likely, from this grove having furnished a quality suitable for such purpose. Unless for lobster baskets it has no such general use here.

[879] Coconut Notes: Coconut (Cocos nucifera).

[880] Occasional reference is made to Apua as a brother of Aukelenuiaiku, though no such name appears in the Iku family, unless it be accepted as an abbreviation of Kapukapuaiku of which it forms a part, and if so has suffered a further reduction from Kapua, a more natural division. These references are at fault, however, since Aukele was the youngest son of the family.

[881] Hoolaha ia, proclaimed it, i.e., gave publicity throughout the land of its edible quality.

[882] Manu; this part of the canoe is now known as the curved-up end, and could not afford sitting space for a voyage.

[883] Halapepe (Dracaena aurea), a medium sized tree furnishing a soft whitish wood. Is said to have been used on this account for the carving of idols, but its perishable nature hardly warrants such a statement.

[884] Kahaualea adjoins Kalapana, in Puna, and is famed for its ancient heiau of Wahaula, which, with the temple of Mookini at Puuepa, Kohala, marks the advent of the high priest Paao, and the introduction of the idolatrous ritual and practices of the South Pacific into these islands.

[885] An introduction credited to Laamaikahiki from Tahiti.

[886] These drums were hollowed sections of a coconut tree or log, over the top end of which was drawn the shark, or kala skin, for sound by tapping with the fingers, not beaten with sticks. These were of various sizes for use in sitting, kneeling, or standing position, the drums standing upright, with perforations around the lower half which served the double purpose of emitting sound, and means of stretching the fish-skin drumhead.

[887] These three “eyes” of a coconut give it the semblance of a monkey face. It is the lower eye that can be pierced to extract its fluid.

[888] As twine or cord this is the material furnishing the durable, springy coir cordage of commerce.

[889] In this and the following paragraphs the writer shows a leaning to high market values.

[890] This described process of oil making from coconut water is ingenious, and would relegate the copra trade into the discard of antiquity.

[891] Props, arms or branches, to, or on which the feathers for the formation of the cylindrical form of the kahilis were fastened.

[892] Resident familiar with the conditions of the premises.

[893] Hamoa, a section of Hana a little to the southward of Kauiki.

[894] The bailing place was forward of the central part of the canoe.

[895] The steerman’s position at the after seat of the canoe.

[896] Keakamanu, lit., bird laughter, or more properly bird shadow.

[897] The land of Waiohonu, with Pohakuloa as its landing, was a division south of Hamoa.

[898] Paio, or Elepaio bird, while an attendant on canoe builders to direct them in the selection of koa trees free of defect, this is the first instance in which it does prophetic service over a banana field.

[899] Indicative of long growth, luxuriant cane.

[900] Konohiki, the head man appointed to superintend the people of an ahupuaa, or division of a district for its highest rental-tax returns.

[901] It was considered customary for boys to be named after the father’s side of his house and girls after the mother’s.

[902] A point on the shore line of the Lualailua division of Kahikinui.

[903] Puakai, lit., sea-flower.

[904] Honuaula is the name of the southwest district of Maui, one cove of which is noted as visited by La Pérouse on his fateful voyage in 1786.

[905] Puuloa, Pearl Harbor.

[906] Name of a division of land in the Pearl Harbor section.

[907] He uwe helu was the recitation, in wailing, of the virtues and reminiscences of the one mourned for.

[908] Pohaku, stone; haele, to go or come; hence, wandering stone.

[909] Piikea was the Princess of Hana who was sought and won by proxy as wife of Umi, of Hawaii, subsequently enlisting his aid in defense of her injured brother’s cause, they invaded the district and captured the supposed impregnable fortress of Kauiki.

[910] Piimaiwaa was one of Umi’s famous warriors; the one who captured Kauiki.

[911] This name, signifying battle of hundreds of thousands, may have been given to commemorate the above event.

[912] Ahui-maia-apa-Kanaloa, so divided, becomes the “mischievous Kanaloa’s bunch of bananas”; Kanaloa, one of the principal deities of Hawaiian mythology, though not noted for beneficent gifts. Another division, such as Ahui-maia-a-pakanaloa, makes it the “banana bunch of Pakanaloa.”

[913] This was the important hewing and carving instrument of early Hawaiians, made from the finest and hardest of clingstone, and of various sizes for the work designed, whether for quarrying rock, felling trees and shaping them for canoes, for house construction, surf-boards, carving of idols, etc., for it was axe, adze, chisel, gouge and plane to the patient workman.

[914] Olona, Hawaiian hemp (Touchardia latifolia), a fiber highly prized for tenacity and durability.—Hillebrand’s Hawaiian Flora.

[915] Awa (Piper methysticum), the intoxicating plant throughout Polynesia.

[916] Tradition shows it to be a favorite with sharks at the hands of kahunas.

[917] This living separately may refer to a time prior to Halawa’s becoming a part of the district of Ewa.

[918] Nihopuaa, lit., hog’s tusk, probably from a resemblance in the sprouts.

[919] This relates one of the ceremonies of a sorcerer-priest.

[920] Drunk with awa.

[921] This is the Akua noho of the sorcerer.

[922] Awa was supposed to be the favorite of the gods, hence an acceptable offering on all occasions.

[923] As offerings to propitiate the forest deities.

[924] Imu or umu, the underground oven of heated stones.

[925] It will be noticed that all but one of those named deities are characteristics of Ku, of the Hawaiian trinity.

[926] This is the generally preferred forest tree for canoes.

[927] Trimming off all branches and roughly shaping the log into canoe form.

[928] Ahakea, a Bobea of several varieties.

[929] Kiapuapu, the forward curving portion of the canoe’s rim, generally known as the manu.

[930] Hoonolunolu, the straight part of the rim.

[931] Oio, a between section of the rim, of fine or straight grain.

[932] Unu, the after curving portion of the rim, known also as the after manu.

[933] Aha, cord or sennit.

[934] Lolo, the name of the hog-sacrifice ceremony at the finishing of a canoe; its consecration, when the deity is invoked to witness its satisfactory completion.

[935] Ama and iako, the longitudinal and arched sticks forming the outrigger.

[936] The two knees of a canoe, termed wae, are affixed across the canoe near the iako, to stiffen and strengthen the sides of the craft.

[937] Every occupation had its special priests and deities.

[938] The elepaio (Chasiempis sandwichensis) is the generally credited agent for detecting defective koa trees, not the alala.

[939] Maile (Alyxia olivaeformis), Hawaii’s fragrant evergreen.

[940] Mailelaulii, small-leaved maile.

[941] These places named are of Kauai.

[942] Localities on Oahu.

[943] Puaena is the eastern point of Waialua harbor; Ehukai, sea-spray. The saying “Sea-spray of Puaena” is from its misty appearance from the surf-spray of that windward locality.

[944] The defeated suitor for the hand of Laieikawai, famed princess of Paliuli.

[945] Mailehaiwale, easily broken or brittle maile.

[946] Mailekaluhea, maile of luxuriant growth.

[947] Mailepakaha, greedy maile.

[948] As note 3, these places and persons are of Kauai.

[949] Palani, Surgeon-fish (Teuthis matoides).

[950] Maikoiko, Surgeon-fish (Teuthis lineolatus).

[951] The writer here makes reference to his absence for a time in cold regions as a reason or excuse for any shortcomings of his paper.

[952] Wiliwili (Erythrina monosperma), a medium sized tree of exceedingly light wood; admirable for surf-boards.

[953] These canoes would of necessity be for the use of a single person, and while handy to handle were not of a durable kind, hence they were limited. Single canoes were termed kaukahi, also kookahi.

[954] A’ua’u, mullet of a certain age or size; a new species classed as Chaenomugil.

[955] The several varieties of trees referred to by Hawaiians as ohias belong to two classes, according to the botanist, viz., Metrosideros and Eugenia.

[956] Ohia kumakua, “parent standing ohia” seems inappropriate for this described tree.

[957] Ohia puakea, white flowering ohia, its fruit also white.

[958] Like the above except that it is red, commonly termed “ohia ai”, eating apple (Eugenia malaccensis).

[959] Puaena, the eastern point of Waialua harbor; and Ukoa, the famous fish-pond of that village.

[960] Kukaohialaka seems to have been a name conjured around ohias; literally it signifies “stand the tame ohia”. In the legend of Kaulu, Fornander Coll., vol. I., p. 522, his wife was Hina-ulu-ohia, “ohia propagating Hina”.

[961] Waiakea, lit., broad or expansive water; a well-known section of Hilo.

[962] Ohia lehua, or simply lehua (Metrosideros polymorpha), is the most prevalent forest tree of the islands; is hard and durable; from it many of the old-time idols were made.

[963] O’upoopapale, lit., my head hat.

[964] This kuikawa ohia is not recognized.

[965] Ohia ha (Eugenia Sandwicensis) is the tallest of its species, attaining at times some 60 feet. A very hard wood when seasoned.

[966] Aalii (Dodonaea viscosa) valued as a close hard-grained, dark wood.

[967] Known also as lehua ahihi, a variety of the Metrosideros polymorpha.

[968] Hawaii-nei, here in, or of Hawaii.

[969] The various named mats here given show eighteen varieties, some of which refer to the material of which they are made, others their fine or coarse mesh or plait, others again plain or colored pattern.

[970] Contrary to the general claim that the pawehe mat was a product of Niihau only, it is here listed among those of Maui and Hawaii. It is a sedge mat of fine quality, worked mostly in colored patterns, though some are found plain.

[971] This designates a pandanus mat, simply, and may refer to the common coarse mesh mat, seeing that most of them are made from this same material.

[972] This name, makalii, meaning small eye, indicates a fine-mesh mat, as makanui (large eye) indicates a large mesh, designated as two-fingers’ width. Launui also belongs to this class, as it is described as of three-fingers’ width of mesh.

[973] Pueo is a coarse, thick mat of large size.

[974] Puukaio is described as a mat of many layers.

[975] Hiialo, end of mat; so called because the end of the mat is brought towards one’s front when the weaving is done.

[976] Ne-ki is made of young bulrushes.

[977] Opuu takes this name from the pattern, so called for its rounding edges resembling flower buds.

[978] Kumulua, of two layers, and kumukolu, of three layers.

[979] Alolua, as indicated by the name, is smooth on both sides.