Chapter XXV: Part II (7)

Keelanihonuaiakama was the daughter of Peleioholani and was killed by the Molokai chiefs, hence Peleioholani’s wars and vindictiveness toward them.

Peleioholani was son of Kualii, king of Oahu. He conquered Molokai in the time of Keawa, and put his son Kumahana as king of Maui, say 1764.

Kapiiohokalani was a brother of Peleioholani; Kaneoneo was the son of Kumahana.

Kumahana, son of Peleioholani, followed him as king of Oahu, about 1770, and three years afterward he was dethroned (wailana-ia), when Kahahana was sent for from Maui and became king of Oahu.

Keeaumoku rebelled against Kalaniopuu in Hawaii and went over to Maui, about 1765. In 1767 he rebelled against Kahekili and was defeated at Waihee, afterwards off Molokai whither Kahekili had pursued him, and he fled to Hana where Kaahumanu was born to him and his wife, Namahana, about 1768. Mahihelelima was then chief of Hana.

Hoapilikane, the son of Kameeiamoku and his wife Kealiiokahekili was born about 1776.

Hoapiliwahine, daughter of Keeaumoku and Namahana, and younger sister to Kaahumanu, was born about 1778.

Kekuaokalani, or Kepookalani Kalaninuimalokuloku, popularly known as Keliimaikai, called a younger brother of Kamehameha I.; it was he who fought for the maintenance of the kapu under Liholiho I. His wife was Manono.

Kamehameha’s wives, hooipo, were Peleuli, Keopuolani, Kai and Kaahumanu; his wahine hoao was Kaheiheimalie, daughter of Keeaumoku, born about 1778. His children were Kamehamalu, Kahoanoku. He had another wife Kahoa (?) another called Kaneikapolei and Kalola.

Kekela (who died last year) [about 1870] was the daughter of Kalaniwahikapaa, the granddaughter of Kanealai; she was hoomoeia (espoused) by Kamehameha to Kamaholelani, a Kauai chief.

Manono, wife of Kekuaokalani, was Kekuanaoa’s sister.

Manono’s mother was Luahiwa. Kaukuahi was Manono’s child.

Manonokauakapekulani was elder brother of Kekuanaoa; they were grandchildren of Kanealai.

P. Kanoa is from Molokai, a grandson of Peekua who descended from Kanealai on the side of Pailili. Also C. Kanaina. Their grandmother was Kaha.

Kanealai was Keawe’s wife; they had four children: Hao, Awili, Kaililoamoku and Kumukoa. Kanealai was connected with Kahekili. So was Pehu. Kalaniwahiikapaa’s wife was Mulehu. Kawao’s wife was Kalanihelemailuna; their child was A. Paki. Kumukoa’s wife was Kaulahoa. Kumukoa’s child was Kalaikuahulu, who was connected on Molokai somehow.

Six chiefs of Hawaii, whose bones were in the basket of Lonoikamakahiki and exhibited before Kakuhihewa of Oahu, are called kaikaina of Keawe-nui-a-Umi. (See Kaao of Lono.) Their names are as follows:

Palahalaha, son of Wahilani —Kohala.
Pumaia, ,, ,, Wanua —Hamakua.
Hilo-Hamakua, ,, ,, Kulukulua —Hilo.
Lililehua, ,, ,, Huaa —Puna.
Kahalemilo, ,, ,, Imaikalani —Kau.
Moihala, ,, ,, Heapae —Kona.

“The ends of the earth and of heaven were created (hanau ia) by Kumukanikekaa (w) and her husband Paialani.

“Others say that Kamaieli (w) whose other name was Haloihoilalo, begat the foundation of the earth, and that Kumuhonua was her husband.

“In the mookuauhau of Kumulipo it is said that the earth and the heaven grew up of themselves (ulu wale).

“In the mookuauhau of Wakea it is said that his wife Papa begat a calabash (ipu)—the bowl and the cover—Wakea threw the cover upward and it became the heaven; from the inside meat and seeds Wakea made the sun, moon, stars and sky; from the juice he made the land and the sea.

“In the moolelo of Moi, the prophet of Keoloewa-a-kamau, of Molokai; in the prophecies and sayings of Nuakea, the prophetess of Luhaukapawa, Kapewaiku, Kapewalani, of Kauai; of Maihea and Naulu-a-Maihea, the prophet race of Oahu in the time of Lonohoonewa (the father of Paumakua); of Luahoomoe, the prophet of Hua of Maui—in all these prophecies—it is said that the gods (na akua) created heaven and earth. The gods who created heaven and earth were three, Kane, Ku, and Lono. Kanaloa was the great enemy of these three gods. Before this creation of heaven, earth, etc., everything was shaky, trembling and destitute, bare, (naka, olohelohe); nothing could be distinguished, everything was tossing about, and the spirits of the gods were fixed to no bodies, only the three above gods had power to create heaven and earth. Of these three Kane was the greatest in power, and Ku and Lono were inferior to him. The powers of the three joined together were sufficient to create and fix heaven and earth.

“Their creation commenced on the 26th day of the month, on the day called Kane and was continued during the days called Lono, Mauli, Muku, Hilo and Hoaka.

“In six days the creation was done and the seventh day, the day called Ku, became the first kapu day (la kapu), day of rest. The first and the last of the seven days in every month have been kept kapu ever since by all generations of Hawaiians.” (Mookuauhau o Puanue. Au Okoa Oct. 14, 1869.)

In an ancient prayer reference is made to the subversion of the creed of religion (kapu) of Kahai by Lono.

When Moikeha came from Tahiti (Moaulanui) he brought with him his kilokilo, called Kamahualele, who followed him to Kauai; also his two sisters, named Makapuu and Makaaoa; also his two brothers named Kumukahi and Haehae; also his kahuna named Mookini. When he arrived at Hilo in Hawaii, Kumukahi and Haehae wished to stop there and they were put ashore. (Is Lae Kumukahi called after the first and Haehae after the other?—probably.) When Moikeha got off at Kohala, Mookini and Kaluawilinau left there. (Is the old heiau of Mookini called after Moikeha’s kahuna?—probably.) At Hana another follower named Honuaula was left. At Oahu his two sisters Makapuu and Makaaoa were left, hence probably “Lae Makapuu,” East Cape of Oahu. Kamahualele was an adopted son of Moikeha.—He traveled in a double canoe (kaulua). Moikeha was a red-haired, florid man (ehu kumuuli).

In the Hawaiian priesthood, (oihana kahuna) there were ten branches or colleges. He who was master of, or proficient, in all was called a high priest (kahuna nui.) The names of these branches of learning, or colleges were: (1) Anaana, (2) Hoopiopio, (3) Hoounauna—these three connected with the practice of sorcery, by prayer and signs, for the death or injury of another. (4) Hookomokomo, (5) Po’i-uhane, connected with divination by causing spirits of the dead to enter the body of a subject and possess it. (6) Lapaau maoli, medicine generally. (7) Kuhikuhi-puu-one, consulted about building temples, their location and prosperity. (8) Oneoneihonua, (9) Kilokilo, (10) Nanauli, soothsayers, diviners, prophets.

Each one of these ten was again subdivided in classes and occupations of detail. The priesthood was governed by rules and regulations of its own, stringent oaths were exacted before admission and heavy penalties upon infraction.

A number of gods were invoked by the different classes and subdivisions of the priesthood, but the principal god, who seems to have been the presiding and tutelar deity of the entire body of priests was called Uli, the blue sky, the vault of heaven.

HAWAIIAN GENEALOGY.

From Wakea and Papa down to the period of Maweke and his contemporaries there is considerable difference in the current Hawaiian genealogies. I will now give as many of these different versions as have come to my knowledge, commencing with the most generally received, and the one that was adopted by David Malo in that earliest attempt at a written history of the Hawaiian islands, prepared at Lahainaluna in 1836 while yet a great number of the chiefs and priests from the heathen times were alive. It runs exclusively on the Ulu-Hema-Hanalaa-nui line of the Hawaiian chiefs, ignoring the Nanaulu, Puna and Hanalaa-iki branches. I will insert them however entire, [567] because the comments and critical comparisons which I have to make may oblige me to refer to names subsequent to the Maweke-Paumakua period; and to avoid inconvenience in future references, it will be better to have the whole of such genealogy at one place, than to have them as scattered fractions in many places.

1. Wakea 4. Wailoa 7. Ole 10. Nukahakoa 2. Hoohokukalani (w) 5. Kakaihili 8. Pupue 11. Luanuu 3. Waia 6. Kia 9. Manaku 12. Kahiko 13. Kii 14. Ulu Nanaulu 23. Lana Kaoko Kalai 15. Nana Nanamea 24. Kapawa Malelewaa 16. Waikumailani Pehekeula 25. Heleipawa Hopoe 17. Kuheleimoana Pehekemana 26. Aikanaka Makalawena 18. Konohiki Nanamua 27. Puna Lelehooma 19. Wawena Nanaikeauhaku 28. Auanini Kekupahaikala 20. Akalana Keaoa 29. Lonohoonewa Maweke 21. Maui Hekuma 30. Paumakua 22. Nana a Maui Umalei

The above list begins with the Nana-Ulu line but switches at Kii (No. 13), to the Ulu order, with much irregularity.

D. MALO’S LIST ON THE ULU LINE, WITH SOME SLIGHT VARIATIONS.

1. Wakea 21. Wawena 41. Paumakua
2. Haloa 22. Akalana 42. Haho
3. Waia 23. Maui 43. Palena
4. Hinanalo 24. Nanamaoa 44. Hanalaanui
5. Nanakehili 25. Nanakulei 45. Lanakawai
6. Wailoa 26. Nanakaoko 46. Laau
7. Kio 27. Nanakuae 47. Pili
8. Ole 28. Kapawa 48. Koa
9. Pupue 29. Heleipawa 49. Ole
10. Manaku 30. Aikanaka 50. Kukohou
11. Lukahakoa (Kahiko) 31. Hema 51. Kaniuhi
12. Luanuu 32. Kahai 52. Kanipahu
13. Kahiko 33. Wahieloa 53. Kalapana
14. Kii—14 34. Laka 54. Kahaimoelea
15. Ulu 35. Luanuu 55. Kalau
16. Nanaie 36. Kanua 56. Kuaiwa
17. Nanailani 37. Pohukaina 57. Kahoukapu
18. Waikulani 38. Hua 58. Kauhola
19. Kuheleimoana 39. Pau 59. Kiha
20. Konohiki 40. Hua-o-Pau 60. Liloa

24. Kapawa 28. Lonohoonewa 32. Ahukai
25. Heleipawa 29. Paumakua 33. Laa
26. Puna 30. Kumakaha 34. Lauli-a-Laa
27. Auanini 31. Luahiwa

11. Lalo o Kona (k) Ka Mole Aniani (w)
12. Hoonanea (k) Hoowalea (w)
Nuu or Kahinalii (k)
13. Nuu Lilinoe (w)
{ Naluakua (k)
14. { Naluhoohua (k)
{ Nalumanamana (k) Manamana-ia-Kuluea (w)
15. Kaiolani (k) Kawowo-i-Lani (w)
16. Hakuimoku (k) Lui-ke-Po (w)
17. Neeneelani (Imilani) (k) Pili-Po (w)
18. Honua-o-ka-moku (k) Anahulu-ka-Po (w)
19. Neepapulani (k) Wehe-ka-Po (w)
20. Hele-i-ku-Hikina (k) Hala-ka-Po (w)
21. Helemooloa (k) Kawanaao (w)
22. Keaoapaapa (Kuapapa) (k) Keaolaelae (w)
23. Luanuu (Kaneholani) (k) Pomalie (w)
(Kini)
Polehulehu
Ahu (w) (a slave)
Meehiwa
Hakulani (w)
24. { Kunawao (w) Kamolehikinakuahine (w)
{ Kalanimenehune (Kane, Lono) Ku Oo (k)
25. { Aholoholo (k)
{ Kaimipukaku (Kinilau-e-Mano) (k) Kahooluhikupaa (w)
26. Newenewe-i-Maolina-i-Kahikiku (k) Nowelohikina (w)
27. Kaokaokalani (k) Hehakamoku (w)
28. Anianiku (k) Kekaipahola (w)
29. Anianikalani (k) Kameenuihikina (w)
{ Hawaii-loa (Ke kowa i Hawaii) (k) Hualalai (w)
30. { Ku, or Kii (k), (for Kaimelemele)
{ Kanaloa
{ Laakapu
Oahu (w) Kunuiaiakeakaua (k)
Kunuiakea (k)
Hawaii-loa (k) Hualalai (w)
{ Maui-ai-ahi (k)
31. { Oahu (w) Kunuiaiakeakua (k)
{ Kauai (k)
32. Kunuiakea (k) Kahikiwalea (w)
33. Keliialia (k) Kahikialii (w)
34. Kemilia (k) Polohamalei (w)
35. Keliiku (Eleeleualani) (k) Ka-Oupe-alii (w)
36. Kukalaniehu (k) Kahakauakoko (w)
37. Papanuihanaumoku (w) Wakea (k)
Hoohokukalani (w) Keliihanau (k)
Te Rii i te Haupoipoi (k) Waia (k)
Hinanalo (k) Te Arii Aumai (k)
Te Arii Taria (k)
Haloa (k) Hinamanouluae (w)
Waia (k) Huhune (Papa) (w)
Hinanalo (k) Hanuu
Nanakehili (k) Haulani (w)
Wailoa (k)

[Note: The foregoing list, Nos. 11 to 37, follows closely the Kumuhonua genealogy as given in “Polynesian Race,” Vol. I, pages 182–3.]

1. Maweke Naiolaukea
2. Mulielealii 2. Kalehenui
3. Moikeha 3. Hinakaimauliawa
4. Hookamalii 4. Mua (or Mualani)
5. Kahai 5. Kuomua
6. Kuolono 6. Kawalewaleoku
7. Maelo (w) (Lauli-a-Laa) 7. Kaulaulaokalani
8. Laulihewa 8. Kaimihauoku
9. Kahuoi 9. Moku a Loe
10. Pua-a-Kahuoi 10. Kaliaokalani
11. Mailikukahi 11. Keopuolani
12. Kaihuholuakalona-iki 12. Kupanihi
13. Piliwale 13. Luapuloku
14. Kukaniloko (w) 14. Ahuakai
15. Kalanimanuia (w) 15. Maeunuiokalani
16. Kaihikapu-a-Manuia 16. Kapiliokalani
17. Kakuihewa 17. Halaulani
18. Kanekapu a Kakuihewa 18. Laninui a Kaihupu
19. Kahoowaha 19. Kaakaualani (w)
20. Kauakahi a Kahoowaha 20. Kauakahinui a Kakuihewa (k)
21. Kualii (k)

[Note: This list (from No. 11) differs in order from that of the Nanaulu line of comparative genealogy table in Pol. Race, Vol. I, p. 249.]

2. Keaunui a Maweke
3. { Lakona
{ Nuakea (w) (Keoloewa k)
4. Kapau o Nuakea
5. Kamauliwahine

Laamaikahiki 6. Kualani (w) (Kanipahu k)
7. Ahukini-a-Laa 7. Kalahumoku
8. Kamahano 8. Ihialamea
9. Luanuu 9. Kamanawa (w)
10. Kukona 10. Ehu
11. Manokalanipo 11. Ehunuikaimalino
12. Kaumakamano 12. Paula
13. Kahakuakane 13. Panaiakaiaiki
14. Kuwalupaukamoku 14. Ahulinuikaapeape
15. Kahakumakapaweo 15. Kailiokiha
16. Kalanikukuma 16. Mokuahualeiakea (w)
(Umi)
17. Kahakumakalina (k) 17. Akahiilikapu (w) a Umi

[Kukona (No. 10) was contemporary with Kalaunuiohua, who was a grandson of Kalapana, another brother of Kalahumoku and son of Kanipahu. Kalanikukuma (No. 16) was contemporary with Umi-a-Liloa of Hawaii.]

1. Kamehameha I. 8. Kukailani 15. Kuaiwa
2. Keoua 9. Kealiiokaloa 16. Kalaunuiohua
3. Keeaumoku 10. Umi-a-Liloa 17. Kahaimoilea
4. Keawe-nui 11. Liloa 18. Kalapana
5. Keakealani (w) 12. Kiha-nui 19. Kanipahu
6. Iwikauikaua 13. Kauholanuiamahu
7. Makakaualii 14. Kahoukapu

[The above list in reverse order follows somewhat the Ulu line of genealogy as shown in “Polynesian Race,” Vol. I, pages 191–2.]

Kanipahu Alaekauakoko Hualani
1. { Kalapana Makeamalaihanae
{ Kalahumoku Laamea 2. Kahaimoelea
2. Ikialaamea Kalamea 3. Kalau
3. Kamanawa (w) Kaiua 4. Kuaiwa
4. Uakaiua Kuaimakani 5. Kahau
5. Kauahae-a-K. Kapiko 6. Kauhola
6. Kuleanakapiko Keanianihooleilei 7. Kiha
7. Akahiakuleana (w) Liloa 8. Liloa
Umi and Omaokamao (k)
Lonoapii Piilaniwahine
Moihala Kaholipeoku
Lonowahinekahaleikeopapa Kauhealuikawaokalani
Kalaniheliikauhilonohonua Loheakauakeiki
Kahoanokapuokuihewa Kapahimaiakea
Kapuleiolaa Kanaloauoo
Kapaihi Mahiopupelea
Hoau Kamaiki
Keaweikekino Ileholo
Kahiko Kuanuuanu
Kahili Napolo
Hopuola Kalimahauna
Sara Hiwauli John Ii

[This list starting from Kanipahu, No. 50 of the Ulu line, does not show clearly the sex of Ii’s ancestry. See Polynesian Race, I, p. 191.]

MALE FEMALE

1. Kalapana Makeamalamaihanae
2. Kahaimoeleaikaikupou Kapoakauluhailaa
3. Kalaunuiohua Kaheke
4. Kuaiwa Kamuleilani
5. Kahoukapu Laakapu
6. Kauhola [nuimahu] Neula
7. Kiha Waoilea
8. Liloa Akahiakuleana
9. Umi.

[This list is based on the Ulu line, of which Kalapana is No. 51.]

MAUI

MALE FEMALE

61. Piilani Laielohelohe
Lonoapii
62. Kihapiilani Kumaka
63. Kamalalawalu Piilaniwahine
64. Kauhi-a-Kama Kapukini
65. Kalanikaumakaowakea Kaneakalau
66. Lonohonuakini Kalanikauanakinilani
67. Kaulahea Papaikaniau
68. Kekaulike Kekuiapoiwa
69. Kahekili

According to J. Koii’s record, a variance on the Ulu-Hema line.

61. Keawe (k) Kalanikauleleiaiwi (w)
62. Keeaumoku (k) Keawepoepoe (k)
63. Keoua (k) Kameeiamoku (k)
64. Kamehameha I. Kepookalani (k)
65. Kaoleioku (k) Aikanaka (k)
66. Konia (w) Pauahi (w) Keohokalole (w)
67. Pauahi (w) Ruth K. (w) Kalakaua (k)

65. Kaoleioku (k) Kamehameha III. Kinau (w)
66. Konia (w) Kamehameha IV., V.
67. Pauahi (w)

Kalaiwahineuli (w) Keoua kalina kupua Haae
Kalaipaihala Kamehameha I. Kamakaeheikuli (w)
Kaoanaeha (w) Kinau (w) Kalaemamahu
Kekela (w) Liholiho, Lot, etc. Kekauluohi (w)
Emma (w) Lunalilo

Kanaloauoo Mahi a Lole Kaunana a Mahi
Haae Kekuiapoiwa 2 Kamehameha I.

[The four lists given above differ in part from the closing of the Ulu list, as shown on page 192 of Vol. I, “Polynesian Race.”]

1. Kaneoneo 8. Kakuihewa (k)
2. Kumahana (k) 9. Kaunuiakaneloalani (w)
3. Peleioholani (k) 10. Kanehoalani (w)
4. Kualii (k) 11. Kohipalaoa (w)
5. Kauahi-a-Kahoowaha (k) 12. Piliwale (k)
6. Kahoowaha a Kalani (k) 13. Kalonaiki (k)
7. Kanekapu-a-Kuihewa (k)

[This list, tracing backward, differs somewhat from that of the Nanaulu line of comparative genealogy in Vol. I, of “Polynesian Race,” page 249.]

37. Kalaunuiohua Keenuihelemoku (w)
Kapapalimulimu (w) Kupapalahalaha
Nakoloilani (w) Hekilimakakaakaa
Kauilanuimakehaikalani Keolaihonua (w)
Kapunohulani Kaalewalewa (w)
Kekoiula-a-Kahai Keanuenuepiolani (w)
Hinahanaiakamalama

38. Kumuleilani (w) Kuaiwa (k)
Halolena
Kalenaula
Owa
Kaululena
Kuhimakaukona

35. Ahukini-a-Laa Hai-a-kamio (w)
Luaehu

[Lists numbered 37 and 38 seem to have been worked out from material in Kuokua for 1868, June 20 and July 18 issues. The numbers 37, 38 and 35 refer to genealogy as given in “Polynesian Race,” p. 249.]

NOTES ON THE POLYNESIAN CALENDAR.

The Polynesians divided the years into seasons, months and days. The seasons, or kau, of the year were generally two: the rainy or winter season, and the dry or summer season, varying according to the particular situation of the group, either north or south of the equator. The commencement of the seasons, however, were regulated by the rising of the Pleiades, or Makalii, at the setting of the sun. Thus in the Society group the year was divided in Makarii-i-ria,—Pleiades above the horizon,—and Makarii-i-raro, Pleiades below: the first from November to May, the latter from May to November. In the Hawaiian group the year was divided into two seasons, hooilo, the rainy season, from about the 20th of November to 20th of May, and kau, the dry season from 20th May to 20th November. In the Samoan, tau or tausanga meant originally a period of six months, and afterwards was employed to express the full year of twelve months as in the Tonga group. There are traces, also, on the Society group of the year having been divided into three seasons or tau, like the Egyptians, Arabs and Greeks, though the arrangement of the months within each season seems to me to have been arbitrary and probably local.

In regard to the divisions of the year by months, the Polynesians counted by twelve and thirteen months, the former obtaining in the Tonga, Samoan and Hawaiian groups, the latter in the Marquesan and Society groups. Each month consisted of thirty days. It is known that the Hawaiians, who counted twelve months of thirty days each, intercalated five days at the end of the month Welehu, about the 20th December, which were tabu days, dedicated to the festival of Lono, after which the new year began with the first day of the month Makalii, which day was properly called Maka-hiki (equivalent to “commencement”) and afterwards became the conventional term for a year in the Hawaiian, Marquesan and Society groups. There is evidence that the Marquesans at one time counted the year by the lunar months and called it a puni, a circle, a round, a revolution, but how they managed either this or the year of thirteen months to correspond with the divisions by seasons or the solar year I am not informed, Tah. Teeri sometimes dropped.

That a computation by lunar months preceded the other is evident from the various names of different days in the month, but both computations were evidently far older than the arrival of the Polynesians in the Pacific.

To this may be added that the Polynesians counted time also by the nights—po. Tomorrow was a-po-po (Haw.) lit. the night’s night. Yesterday was po-i-nehi-nei, the past night. Po-akahi, po-alua, etc., the first, the second day. Po was the generic term for day and ao or daylight was but the complement of the full po. Po-a-ao, night and day, etc. This method of reckoning by nights ascends to the hoariest antiquity. The unbroken Aryans counted by nights, and the custom prevailed late into historic times among the Hindus, the Iranians, the Greeks, the Saxons, and the Scandinavians. (Pictet v. 2, p. 588.) The Babylonians believed that the world had been created at the autumnal equinox.—(Lenormant, I, p. 451.)

HAWAIIAN AND SAMOAN CALENDAR, COMPARATIVE.

HAWAIIAN SAMOAN

Makalii from 20 December to 20 January Utuva-mua
Kaelo ,, 20 January ,, 20 February Utuva-muli
Kaulua ,, 20 February ,, 20 March Faaafu
Nana ,, 20 March ,, 20 April Lo
Welo ,, 20 April ,, 20 May Aununu
Ikiiki ,, 20 May ,, 20 June Oloamanu
Kaaona ,, 20 June ,, 20 July Palolomua
Hinaiaeleele ,, 20 July ,, 20 August Palolomuli
Hilinehu ,, 20 August ,, 20 September Mulifa
Hilinama ,, 20 September ,, 20 October Lotuaga
Ikuwa ,, 20 October ,, 20 November Taumafamua
Welehu ,, 20 November ,, 20 December Toe taumafa

Tahitian names for seasons are: poai, winter or dry season; ruamaoro, the summer solstice in December; ruapoto, the winter solstice in June.

DAYS OF THE MONTH, COMPARATIVE. [568]

MARQUESAS SOCIETY ISLS. HAWAIIAN
(FATUHIWA) (HUAHINE)

1. Ku-nui Hiro-hiti Hilo
2. Ku-hawa Hoata Hoaka }
3. Hoaka Hami-ami-mua Ku-kahi } la kapu
4. Maheamakahi Hami-ami-roto Ku-lua
5. Maheamawaena Hami-ami-muri Ku-kolu
6. Koekoe-kahi Ore-ore-mua Ku-pau or Ku-ha
7. Koekoe-waena Ore-ore-muri Ole-ku-kahi
8. Poipoi-haapao Tamatea Ole-ku-lua
9. Huna Huna Ole-ku-kolu
10. A’i Ari Ole-ku-pau
11. Huka Manaru Huna
12. Meha’u Hua Mohalu }
13. Ohua Maitu Hua } la kapu
14. Akua Hotu Akua
15. Ohuku-nui Marai Hoku
16. Ohuku-manae Turu-tea Mahealani or Malani
17. Oku’u Raau-mua Kulu
18. Oaniwa Raau-roto Laau-ku-kahi
19. Mekahi Raau-muri Laau-ku-lua
20. Kaau Ore-ore-mua Laau-pau or Kukolu
21. Kaekae-kahi Ore-ore-roto Ole-ku-kahi
22. Waena Ore-ore-muri Ole-ku-lua
23. Haapao Taaroa-mua Ole-pau or Kukolu }
24. Hanaokahi Taaroa-roto Kaloa-ku-kahi } la
kapu
25. Wawena Taaroa-muri Kaloa-ku-lua
26. Haapaa Tane Kaloa-pau or Kukolu
27. Puhiwa Roo-nui Kane }
28. Kane Roo-maori Lono } la kapu
29. Oma-nui Mutu Mauli
30. Onamate Terie Muku

NAMES OF MONTHS, COMPARATIVE.

MARQUESAS SOCIETY ISLS. HAWAIIAN.
(FATUHIWA) (HUAHEINE)

1. Kuhua Avarahu Nana, March, plenty of
malolo, flying fish.
2. Katuna Faaahu Welo, April-May, end of
winter.
3. Ehua Pipiri Ikiiki, May when the Huhui
(seven stars) sets.
4. Nanaua Taaoa Kaaona, June.
5. Oaomanu Aununu 6th mo. Hinaiaeleele, July, when the
ohia ai is ripe.
6. Awea Apaapa 7th mo. Hilinehu (Mahoemua), August.
(May?)
7. Ehua Paroro-mua Hilinama (Mahoe-hope),
September.
8. Weo Paroro-muri Ikuwa, October, end of
summer.
9. Uaoa Muriaha Welehu, November.
10. Uahaameau Hiaia Makalii, 6th month—December.
11. Pohe Tema Kaelo, January, nuhe worms
hatched.
12. Napea Te-eri Kaulua, February, arrival of
anae along shore.
13. Makau Te-tai (Dec.)

Another computation commenced the year at the month Apaapa (middle of May) and gave different names to several of the months. The year was also divided into two seasons called by the “Matarii” stars (Pleiades)—Matarii i ria (Pleiades above the horizon in the evening) and Matarii i raro (Pleiades below). The year was divided also into three seasons: (1) te tau—autumn, commenced with te Tae or December till Faaahu; (2) te tau miti vahi, season of high sea; (3) te tau poai, winter or season of drought.

The Hawaiian year was again subdivided into four smaller seasons or divisions: (1) ke laa-make, (2) ka hooilo, (3) ka laa-ulu, (4) kau.

Summer (kau) began when the sun stood directly over an island. The winter (hooilo) began when the sun moved from there southward.

Where the ocean and sky meet, the Hawaiians designated as Hiki-ku; above Kahiki, Papanuu; above Papanuu, Papalani; directly above Kahiki, Kapuiholanikekuina.

HOURS OF THE DAY.

The Hawaiian day commenced at 12 midnight and ran till next midnight. There being only twelve months in the Hawaiian year of 30 days each, or in all 360 days, five days were added at the end of the month Welehu so that the civil or solar year began on the 6th day of the month Makalii. The feast of Lono was celebrated during the five intercalary days. For eight months of the year there were four kapu nights and days (Ku, Hua, Kaloa, Kane) in each month. The four kapu times of the month were also called Na la kapu Kauila.

The Hawaiian division of the night was: 1. Kihi, 6 p.m.; 2. Pili, 9 p.m.; 3. Kau, 12 m.n.; 4. Pilipuka, 3 a.m.; 5. Kihipuka, 6 a.m.

The Javanese, borrowing from the Hindus, divided the entire twenty-four hours into five portions, each of which had a particular name. Another division was into nine parts, four for the day and five for the night.—(Rienzi.)

THE WORDS: DAY, MONTH, YEAR, COMPARATIVE.

Day: Malay, ari or hari; Javanese, aivan; Sunda, powi; Tahiti, ra or la; Hawaiian, la and ao; Marquesan, a; Hervey group, ra; Tonga, aho; Samoa, aso; Stewart and Howe groups, atho.

Month: Malay, bulau, (also moon); Javanese, wulau; Sunda, aulau; Tahiti, marama, awae; Hawaiian, malama, mahina (moon); Marquesan, ma’ama; Tonga, mahina; Samoan, masina; Stewart and Howe, merima (moon).

Year: Malay, taun, tahun; Tonga, tau (season); Hawaiian, makahiki, kau (a season, period).

The week of seven days was introduced into Java by the Hindus. Previously the week was divided into five days, like that of the Mexicans. Their names were: (1) laggi, blue, or east; (2) pahina, red, or south; (3) pon, yellow, or west; (4) wagi, black or north; (5) kliwon, mixed colour, the hearth or center. The designating of the north by the black color indicates, according to Mr. Rienzi, that this denomination originated in Hindustan where the sun is never to northward, as in Java or other equinoxial countries.

The ancient Javanese divided the year into thirty periods called woukou, or 360 days, and also into twelve months of unequal length, and the year ended with intercalary days.

At Bali, the year commences about the month of April. The Braminical civil year was the lunar—that of Saka or Salivana—and the priests calculated the intercalary days.

The Javanese have a cycle of seven years, similar to that of Tibet and Siam. The names of the years are mostly of Sanscrit origin and are: 1. manghara, the lobster or crab; 2. menda, the goat; 3. kalabang, the centipede; 4. wichitra, the worm; 5. mintouna, the fish; 6. was, the scorpion; 7. maicha, the buffalo.

In speaking of the Javanese cycle of twelve years and the correspondence of the names of the years with the names of the Sanscrit zodiac, Mr. Rienzi adds: “Ainsi nous retrouvons en Océanie le zodiaque de l’Asie centrale que l’Europe a également adopté”—(Océanie, Vol. I, p. 168.)

In ancient Egypt and Arabia the year was divided into three seasons. This was the ancient arrangement in the Society islands. The Egyptian year began with the winter season in or about November, so also in Arabia. The first was the season of sowing and planting; the second was the summer harvesting and reaping; the third the season of waters, time of inundating the Nile.—(Glidden’s Ancient Egypt.)

NAMES OF STARS IN HAWAIIAN.

Hikianalia
Hikikaulonomeha
Nana-mua } Castor and Pollux
Nana-hope }
Hoku-loa Morning star
Hoku-ula Mars
Hikikaulono
Poloula (also Pohina)
Nauaakeaihaku
Kupuku 7 stars
Hoku-aea, a planet in distinction from a fixed star.
Haunakelekele
Makaimoimo
Makaamoamo
Makaalohilohi
Manalo or Mananalo. Same as Venus and Hokuloa, when morning star,
as called Hoku-ao.
Kaawela Jupiter
Holoholopinaau 12 stars; also Mars
Hanakalani
Uliuli
Polapola
Makalii Pleiades? (in Tahitian)
Kokoiki
Humu 3 stars
Kaoea 4 stars } Southern Cross? or Newe
Kaulu (na Hui) }
Kaulua
Kukui
Konamaukuku
Kiapaakai, Noholoa, } North Star
Kumau, Hokupaa, }
Ikaika (same as Kaawela) Jupiter
Mulehu, Poloahilani (same as Polula)
Makaholowaa
Kanukuokapuahi
Kapuahi
Paeloahiki
Anianekalani
Pulelehuauli
Pulelehuakea
Pulelehuakawaewae
Makahaiaku
Makahaiwaa
Kahaikahai
Kupualaloakalani
Kaluokaoko
Kawaomaka’lii
Lehuakona
Huhui 6 stars Pleiades?
Kao 6 stars

Another note gives the following: (See Ka Hae Hawaii, Dec. 5, 1860.)

Mercury Kawela
Venus Naholoholo, Kaawela (when evening star)
Mananalo, Hokuloa (when morning star)
Jupiter Hoomananalonalo, Kaawela
Mars Holoholopinaau, Hokuula
Saturn Makulu, Naholoholo

Kama-devi—in Hindu “all-prolific cow.” Kama, god of love. Another name in the Carnatic was Mun-Moden or also simply Madan. Another of his names is Makara-Ketu, “the fish Ketu.” “Makara” means the horned shark, and is the name of the sign Capricorn which sometimes terminates in the tail of a fish. Mackery is the fish-god or Capricorn of the zodiac. In Hindu solar system Ketu is one of the nodes. In Persian it is Keet.

In Polynesian astronomy Matarii or Makalii corresponded in Tahiti to the Pleiades, and their rising or setting divided the year in two parts. In Hawaii the red star in the constellation Kao was called Makalii after Hawaiiloa’s navigator. Makalii also indicates Castor and Pollux, though elsewhere they are called Nana-mua and Nana-hope, and in Tahitian they are called Na Ainana, the twins. Makali, to bait a hook, angle for fish.

POINTS OF THE COMPASS.

In Hawaiian, going to the north or northeast against the wind was called going up, iluna; to the south or southwest, ilalo.

Hawaiian expressions for arrival here from abroad, are: Mai ka lewa mai; mai ke kua mai o ka moku.

In the Tonga dialect: hahagi (from hagi, up) means north side of an island, also east side; hihifo (from hifo, down) south, also west side; mua, centre; tocalau, to the west. (Toca, to ground a boat; shallow water; coral reef.)

CREATION MYTHS.

According to the legend of Kumuhonua the creation of the world and of man proceeded in this wise. In the beginning there were four ages or “po.” First: po-loa. Second: po-nui-au-wa-ea. Third: po-kanaka. Fourth: po-hana.

1. During the po-loa there was neither heaven nor earth; there was simply a deep, immeasurable darkness, in which dwelt the god Kane, called “Kane-i-ka-po-loa.” He was a spirit (uhane) without a body.

2. During the po-nui-au-wa-ea or po-nui-aea, the world and man were created by Kane, Ku, and Lono. Light was first made, and when it appeared the world (honua) was seen floating about in the darkness; then all other things were created, and lastly man.

3. During the po-kanaka man was created. Kumuhonua was the first man. He was made from the settlings of muddy water (Koana wai lepo), in the manner of steam rising from the water (puholoholoia). He was also called Honua-ula or the red earth. Afterwards Kane created the woman who was called Lalo-honua. She was made from the side of Kumuhonua. Lalo is an ancient name in Hawaiian for the ribs (iwiaoao).

4. The po-hana is divided in two parts: the po-hana and the po-auhulihia.

The po-hana reaches from the creation of Kumuhonua to the time of Nuu. At first Kane lived with Kumuhonua on earth; then Kane gave him laws and instructions and went up to heaven to reside, and Kumuhonua and Lalo-honua remained on earth. Kumuhonua was now called Kane-laau-uli. He broke the law of Kane. The law referred to a laau kapu (forbidden tree), and uli (feebleness, death,) was the punishment.

The po-auhulihia, so called because the earth and all on it was destroyed by the flood (kai-a-kahinalii). Nuu built a big canoe called Waa-halau-alii-o-ka-moku.

The gods (Kane, Ku, and Lono), seeing the man without a wife, descended on earth, put him into a sleep, took out one of his ribs (lalo-puhaka) and made it into a woman. They then awoke the man who found the woman on his right side, and she was called Ke-Ola-Ku-Honua.

The Hawaiian Legend of Welaahilani is substantially the same, but the first woman’s name is Owe.

A Tahitian legend also refers to the creation of the first woman from a rib of the first man, and calls her Owa, or Owe.

In the Mele of Kamapuaa reference is made to Ku, Kane, Kanaloa, as the gods of the night and of the day.

Kamapuaa is also called “ka haole nui, maka [569] olohilohi,” and is said to have eight legs and eight eyes.

The legend of Pele and Kamapuaa represents some confused and half forgotten conception or knowledge of the contest between religious sects, the followers of Pele being worshipers and Kamapuaa, a believer in the efficacy of water.

The people of Pulo-Nias, to the west of Sumatra, believe in a Supreme God called Lora-Langi. He is not worshiped. Below him is a god called Batu Da Danaw who has charge of the earth. The world contains several stages. The one immediately below us is occupied by dwarfs. The heavens or sky above us (holi yawa) are peopled by a superior order of men called barucki, who are gifted with wings and have the power to become invisible at pleasure. They are governed by kings of their own. The people of the earth continued in a savage state until the wife of one king (the present) of the barucki (Leo Mepuhana) had pity on them and taught arts and civilization; then also they were taught to speak. The language, habits and institutions of the Pulo-Nias are strikingly different from the other Malay and Asiatic Islanders. Hindustan and Islamism have left no trace here. (Memoir of Sir Thomas Stamford Raffles, Vol. II, Ch. 17.)

Rangi and Papa originated all things, but “Po,” of which there was a succession, enveloped everything.

There was no separation or interval between Rangi and Papa. The children of Rangi and Papa were: Tumatauenga (father of man); Tane-mahuta (father of forests, etc.); Tawhiri-ma-tea (father of winds, etc.); Rongo-ma-tane (father of cultivated food); Tangaroa (father of fish and reptiles); Haumia-tikitiki (father of wild grown food).

It was Tane-mahuta who rent Rangi and Papa asunder and let in light on the earth. One of Papa’s names after that was Papa-tu-a-nuku. Tawhiri-ma-tea did not approve of the separation and followed his father Rangi to the skies and there begat and named his offspring, the winds.

Tangaroa begat Panga, and he begat Ika-tere (father of fish) and Tu-ti-wehiwehi or Tu-ti-wanawana (father of reptiles).

Tu-matauenga subdued all his brothers except Tawhiri-ma-tea, and then assumed the different names of Tu-kariri, Tu-ka-nguha, Tu-ka-taua, Tu-whaka-heke-tangata, Tu-mata-wehe-iti.

Among the children of Rangi and Papa, Tu-matauenga bore the likeness of man, so did his brothers, so did Po, a Ao, a Kore, ti Kimihanga, and Runuku, and thus they continued until the time of Ngainui and of Whirote-kupua and of Tiki-tawhito-ariki and their generations till the present time.

Many generations after Tu-matauenga lived Taranga (w.) and Makeatu-kara (k.), who were the parents of Maui-taha, Maui-roto, Maui-pae, Maui-waho and of Maui-tikitiki-a-Taranga. In their time Death first had power over earth because Maui-a-Taranga tried to deceive the goddess and ancestress Hina-nui-ti-po (goddess of death).

Maui caught the sun in a noose, beat him and compelled him ever after to travel slower and with a lesser heat. He fished up a great portion of the submerged land, and his fish-hook, made from the jaw-bone of his ancestress Muri-ranga-whenua, is still shown in the district of Heretaunga in New Zealand, transformed into the south end of Hawke’s Bay. He got fire from his ancestress Mahu-ika, who pulled out her nails and fire followed. Maui had a sister Hina-uri, whose husband, Irawaru, was changed into a dog by Maui. From Irawaru sprang all dogs. Maui and his descendants lived in Hawaiki, until some of them left there and went to Aotea-roa (New Zealand). (Sir Geo. Grey’s Pol. Mythol.)

According to Moerenhout (Voyage aux Iles du Grand Ocean, I, 446), Rii (a secondary god) separated Heaven and Earth by stretching out the former like a curtain. Mahui “brought the earth up from the depths of the ocean, and when mankind suffered from the prolonged absence of the sun and had lived mournfully in deep obscurity, and when fruits would not ripen, he stopped the sun and regulated its course so as to make day and night equal.” (Does not that legend indicate that Polynesians formerly lived in a zone where the inequality of day and night was greater than in the tropics?). Ru (god of winds), caused the ocean to swell over and break up the continent into its present island condition. Moerenhout says further (Op. Cit. p. 568): “On ne trouve, nulle part, de vestiges des deux principes, ni de ces combats entre les ténèbres et la lumiere, la vie et la mort.” Compare, however, the Marquesan cosmogony. He says also (Op. Cit. p. 571) that Polynesian legends represent the ocean as overflowing its bed and rising up to the highest mountains “sans que, nulle part, il soit question des eaux pluviales.” See, however, the mele of the Deluge in Hawaiian and Marquesan.

The frequent reference in Polynesian legends to moo, enormous, powerful and magical lizards or serpents, relates to a previous residence in some country where such reptiles exist, for in Polynesia these are of the smallest kind. It is more likely to be a remembrance of the serpent worship which obtained in the Hamitic-Arabic race and was by them spread over India and the archipelago.

Manua was another Hawaiian name for the god or chief of the infernal regions, called “Po-pau-ole,” “Po-ia-Milu,” “Po-kini-kini,” “Po-kuakini,” “Po-lua-ahi,” “Po-papaia-owa.” Manua is said to have been the original lord of this place. Milu was only a wicked chief, whose spirit was retained there. It was not an entirely dark place—there was light and there was fire. The legends record several instances where spirits of the dead who had been sent thither were withdrawn from there and brought to the light and life of the upper world again. Moku-lehua brought his wife Pueo up again from there. Maluae brought his son Kaalii back from there; the former by the help of his god Kanikaniula, the latter by that of Kane and Kanaloa; and thus Hiku brought up the spirit of Kawelu (w.) and revived her.

TRADITIONARY VOYAGES.

During the period in Hawaiian History designated as that of Maweke and Paumakua, which was about the commencement of the 11th century, or from twenty-eight to thirty generations ago, [570] after a period of comparative quiet and obscurity, the Polynesian folk-lore in all the principal groups becomes replete with the legends and songs of a number of remarkable men, of bold expeditions, stirring adventures, and voyages undertaken to far-off lands. An era of national unrest and of tribal commotion seems to have set in from causes not now known. A migratory wave swept the island world of the Pacific, and left its traces on the genealogies of the chiefs, in the disuse of old and substitution of new names for places and landmarks, in the displacement of old, and setting up of new tutelar gods with enlarged rites of worship and stricter kapus. Chiefs from the southern groups visited the Hawaiian group, and chiefs from the latter visited the former, accompanied by their relatives, priests and retainers. Where this ethnic movement originated,—in the southern groups or in the northern,—it is now hardly possible to determine. That the Hawaiian group was known at that time to the southern chiefs and priests, may be shown from the legend of Paao, who, by every concurrent tradition was a southerner from the Society group, a high-priest of princely blood, and the founder of one of the high-priest families on Hawaii. In that legend occurs the song of Paao’s companion, Makuakaumana, a portion of which is still preserved, urging upon Lonokaeho, another southern chief, to come with them and take possession of Hawaii. Lonokaeho declined however and sent Pili in his place. That the Hawaii mentioned in this song is not the Samoan Hawaii, but that of this (Hawaiian) group, becomes evident by comparing the description of Hawaii in this song with the description given by Kamahualele, the high-priest of Moikeha, a Hawaiian chief of the same period, who had resided for many years on the southern groups, but returned to Hawaii and died on Kauai.

That the memory of the northern Hawaii should in process of time, and after the cessation of this period of intercourse, have faded from the minds of southern chiefs and bards, or been confounded with that of the Samoan Sawaii, is natural enough; though I think it possible, were Tahitian, Tongan and Samoan legends—if yet existing—properly compared with each other and with the Hawaiian, that many proofs may yet be drawn from that side of the frequent intercourse, hostile, or friendly, of those days between the northern and southern groups of the Pacific.

Though the northern Hawaii was apparently unknown to the Tonga and Society Islanders in Captain Cook’s time, yet the Marquesas retained the memory of former intercourse with that northern Hawaii whose burning mountain, Mounaoa (Maunaloa), is referred to in some of their songs, but these reminiscences are apparently confused and mixed up with others of that older and far-off Hawaii and Vevao where they had sojourned before arriving at their own group of islands.

On October 31, 1527, according to Burney, three vessels left a port called Zivat-Lanejo, said by Galvoam to be situated in latitude 20 north, on the coast of New Spain, for the Moluccas or Spice Islands. They were the Florida with fifty men, the St. Jago with forty-five men, and the Espiritu Santo with fifteen men, under command of Alvaro de Saavedra, with thirty pieces of cannon and merchandise. These vessels were said to have sailed in company for 1000 leagues [571] and then to have been separated by bad weather. The two smaller vessels were never afterward heard of, and Saavedra pursued the voyage alone. (Burney, Discoveries in the South Seas, I, 147–148.)

ON THE WORD AMAMA.

Lenormant [572] says: “All the hymns of the third book finish by the Accadian word Kakama, which is translated in Assyrian by ‘amen,’ ‘amanu.’”

The prayers of the Hawaiian priests, offered in the temples (heiau) as well as those offered at private sacred places or in family worship, invariably closed with the ejaculation amama, equivalent to Amen. In Hawaiian amama, as a verb, means “to offer in sacrifice.” This word does not occur in any of the other Polynesian dialects that I am acquainted with. It is found then alone as a sacerdotal expression that may have become obsolete or superseded in the other dialects. It has no etymon or material foundation within the Polynesian language, and I therefore consider it to be a foreign word imported into the language in far remote times and from a people of superior culture, with whom the Polynesians at one time were conterminous or, in some now unknown way, were connected. That people I believe to have been the old Accadian Cushites. Fr. Lenormant, in his “La langue primitive de la Chaldee” (Paris, 1875) pp. 126 and 271, gives the Accadian kakama as a participle of the verb kaka, “confirmer une parole,” and substantially “confirmation,” “confirme.” As a foreign word kakama was subject to more or less corruption when passing into the Polynesian language, and those acquainted with the facility and frequency with which gutturals are elided in the Hawaiian, Samoan and some other branches of Polynesian, would easily recognize the Accadian kakama in the Hawaiian amama. To the Accadians kakama was a regular participle of the verb kaka, meaning “it is confirmed,” and as such was employed at the close of a prayer or hymn. To the Polynesian (Hawaiian) it was a formula, an ejaculation, employed on similar occasions in imitation of his teachers, but without any inherent sense derived from his own language, as multitudes of Christians today use the word amen without knowing its origin or sense. That the Hawaiians employed amama as a verb, “to offer in sacrifice,” I look upon as a later adaption when the primary sense of the word, if ever known, had been forgotten.

PHILOLOGICAL AND MISCELLANEOUS NOTES.

It is evident from the language that iron, or perhaps metal of some sort, was not unknown to the Polynesians. The Hawaiians had an ancient, now obsolete, word for iron which was meki; the present term hao is comparatively modern and means any hard substance and, conventionally, iron. But meki is one of those words of wide spread connections which prove its antiquity. We are justified from the facts in assuming that in naming and defining the various phenomena of nature, mankind proceeded from generalizations to specifications or, in other words, it gave a general name to substances of the same nature before it distinguished the differences between those substances by particular names. Thus all metals probably received one or more generic names before their differences were noted by specific individual names. Thus with colors; thus with animals; thus with the body or the most prominent parts of the body; thus with trees and fruits, etc. Thus language grew from abstract to concrete terms, and as the primordial races dispersed in tribes and families they carried with them these generic terms, subject to dialectical differences and phonetic corruption, and added to them such concrete terms as their mental development and the circumstances of their new positions might require; and thus in course of time many or most of the generic synonymous words became specific appellations with various tribes. Thus only can I account for the singular fact that in different sections or tribes of the same race the same word frequently signifies different objects or ideas, although, when a close analysis is possible, those objects will generally be found to have been, or were deemed to be, generally related. For instance, in the Polynesian family of languages, including the pre-Malay dialect of Malaysia, we find the following apparent confusion of terms: Rotti, ngeo, black; Batchin, ngoa, black. Hawaii, kea, white, koae, white; North Celebes, kuloh, white; Tidore, kura-chi, yellow. New Zealand, kura, red; Ceram, marah, merah, blue, and poporole, yellow; Hawaii, mele, yellow, and popolo, blue, dark. Thus also in Celebes, bokati; in Buru, boti; in Amblaw, pue, and in Amboyna, pueni, signifies rat. Gilolo, boki; Hawaii, popoki, cat. Buru, babue; Hawaii, puaa; New Zealand, puaka, hog.

Thus in Irish, baban, child. Arab, babos, the young of either man or beast. Malay, babi, a pig. Baba, father. Celebes, babi-rusa, pig-deer. Sangvir Islands, baba, a monkey. Latin, pupus. Hence the two English words, babe and pup.

And thus also in the naming of metals, we see that in the Welsh mettel and the Greek metallon the original generic signification of the word metal, or its root, has been retained. Now let us see the different uses to which this word has been put and the different changes it has undergone: Hindu (Khol), medh; Hawaiian, meki, iron. Scandinavian, messing; Welsh, pros; Saxon, bros, brass. German, eisen, iron; messer, knife. Malay and Javan, besi, busi, bisi; Ethiopian, basal; Celebes, wasy, ase, iron. Latin, aes, copper. Amboyna, pisi-putih, silver (literally “white iron”).

I look upon the Hindu-Khol and Hawaiian terms as the oldest remaining representatives of the original root which may have had the compound sound of mb,—mbeki, mbesi—of which different dialects retained one or the other, or discarded both. That the original idea expressed by that word was metals in general, and not any specific kind of metal, I consider conclusively shown from the Amboyna term for silver, pisi-putih, meaning literally white iron, as well as from the various specific metals which the word has been made to designate, such as iron, copper, brass and silver.

Among the Southern Polynesians, the Rarotongans also had a name for iron. They called it kurima; but I am unable to trace its linguistic relationship. It may refer to the Gilolo, kur-achi, the name for gold as well as for yellow. If -achi in kur-achi is a dialectual variation of the Celebes term ase or wasy, then the first syllable represents kura, a Polynesian and pre-Malay word for red, bright, yellow, and thus the compound word kurachi becomes analogous to the Amboyna pisi-putih, and would signify the red or yellow iron or metal.

Kolff says, “The Malay language is the lingua franca of the entire Indian Archipelago, but it is only generally understood in those places which enjoy some commerce. The natives who reside in the mountains, and those who have no communication with strangers, speak only a dialect of their own.” [573]

The Malay word ma means mother. Compare the Hawaiian mama, to chew the food for the purpose of feeding children, and the Hawaiian u-ma, now only used in the duplicate form uma-uma, the breast of a female. U itself means breast, what protrudes; hence also ama, satisfied with food. Latin, ma-ma, the breast and mother.

The Malay ma is probably the oldest form, if not the original meaning, which is better expressed perhaps in the Latin ma-ma, primarily breast, then mother; also in the Hawaiian u-ma, now obsolete in the simple form, but also meaning the female breast,—a compound word of which u alone means the breast, what protruded, and ma, which does not occur in the Hawaiian language in that sense, but whose duplicated form ma-ma means to chew anything with intention of spitting it out again, as awa, and as children were fed. A-ma means satisfied with food. Hebrew, Am, mother; Greek, Amona?

The Hawaiian mamo, descendants, posterity, grandchildren, etc., derives from the same root. But while the Malay ma and Java mbo signify “mother,” the composites of these words signify “father” in five-sixths of the Malay or pre-Malay dialects, while nine-tenths of the same dialects employ the word hina or ina and its combinations to express the idea of “mother.” The Hawaiian-Polynesian matua, parent, I consider a composite word from the primal ma and the word tua, which in the Sulu dialects signifies “husband,” whatever may have been its original meaning. In the Hawaiian this word occurs only in composite forms as an epithet of relationship, as kua-ana the older of two children of the same sex. Kai-ku-nane, “the brother of a sister,” ku probably contracted from kua. Kai-ku-wahine, “the sister of a brother.” The Amboyna and Ceram word for woman “mahina” recurs also in the Hawaiian kai-ka-mahine, “a female descendant, a daughter.” Kai is a generic term of relationship, ka is the article “the” incorporated with the word “mahine” which is but another form of “wa-hine.”

The mysterious syllable om, which Manu taught upheld the universe, is shown by Colebrooke to mean “water,” which was worshiped by the Brahmins as the “immortal fluid,” “the mother of worlds,” etc. The word recurs in the Egyptian Omphis, a name for Osiris. It is probably also to be found in the Polynesian-Hawaiian amama, equivalent to amen as the end of a prayer, from ama, to offer to the gods; it also means a sacrifice.

STORY OF HIIAKAIKAPOLIOPELE. [574]

Hopoe and Haena were two women playing hula in the water off Nanahuki, in Puna.

Keowahimakaakaua was a brother of Pele.

In Puupahoehoe, in Kapaahu, in Puna, there is a mawae or rent where Pele slept.

Pohakuokauai was the kupunakane (grandfather) of Pele and lived at Kaena Point, Oahu.

At Haena, Kauai, Pele caught Lohiau between Kahuakaiapaoa, his friend, and Mapu, the music teacher, beating the drum which had disturbed her sleep.

Pele took Lohiau for her husband and returned to Hawaii, promising to send for him. Lohiau hung himself from chagrin at Pele’s leaving him.

Pele sent Hiiaka to bring Lohiau. Hiiaka started on her travel, quarreled with and killed Panaewa, fell in with Wahineomao and made her her friend, killed Makaeekiu off Waipio, and fell in with Mokulau or Moolau from Kohala.

Kaipalaoa (k.) and Punahoa (w.) were the parents of Wahineomao.

Piliamoo and Nohoamao, of Hilo, who owned the “papa kahulihuli o Wailuku,” were killed by Hiiaka.

Unihipili was the name of a god at Honolii, in Hilo.

Piikea nui refused passage in his canoe to Hiiaka and was swamped. On Molokai, Hiiaka killed Ilole (w.) and Hoolehua (w.) because they were jealous of her.

Ulamawao was the name of a pali on Oahu and the name of one of Pele’s husbands.

Makapuu, Kekuapololi and Malei, the husband of Kanahau, living in Koolau, were relations of Hiiaka.

Makapuu was the wife of Kekuapololi. Pohakuloa, in or above Waimanalo was another personage Hiiaka met.

At Kapua in Koolau Muliwaiolena and her daughter Apuakea were killed because the latter compared herself to Hiiaka in beauty.

At Kailua, Hiiaka went to see the country and found Hauwahine bathing. When she perceived Hiiaka, her bird flew up and obscured the sun (an eclipse). She next fell in with Mahinui and Keaalau who were bewailing the death of their child Hanalua. Olomana and Auliilii are mountain peaks in Koolau. Pueo, a chief in Kaalaea, made war on Hiiaka and was killed.

From Hakipuu, going mauka (inland), because the pali projected in the sea, Hiiaka found and killed Mokolii, a moo (lizard), cut off his tail and threw it in the sea and hence the island of Mokolii, near Kualoa. His body formed the lowland makai (towards the sea), below the pali of Kualoa.

Palani was chief of Kahana. Iewale was his wife, killed by Hiiaka while bathing. Kauhiikemaokalani was a person and a mountain peak near Kaliuwaa in Koolau.—In his greeting to Hiiaka he called Pele and her family “na akua malihini.”

Punahoolapa and Pahipahialua near Kahuku.

Hopoe, the friend of Hiiaka, was destroyed by Pele during Hiiaka’s absence.

Piliaaama was fishing off Waimea (“kanaka lawaia o ka pali”).—He was Konohiki to Ihukoko.—He was also a “kane hii alo” (bosom companion) of Kapuewai.

Kekuohapuu, in the upland west of Waimea, Koolau.—Lahuimoho and Wawaemoho were gods on top of Kaala mountain.

Malaehaakoa and his wife Wailuanuiahoino lived at Haena, Kauai; he was a grandson of Kanoalani.

Pele quarreled in Kahiki with Puna-ai-koae and fled from there to Hawaii.

Limaloa, Kaunalewa and Mana were brothers of Lohiau. Kahuanui was one of his sisters.

Aka and Kilioe were two women who watched over the cave where Lohiau was interred. They were killed by Hiiaka.

It being near night when Hiiaka arrived at the pali where Lohiau was buried, she called on the sun to stand still, “i ka muli o Hea,” until she could climb the pali, and the sun listened to her prayer.

When Hiiaka brought Lohiau to life she invoked the aid of Kuhulu the akua. Is that the Samoan Kuhuruhuru, according to New Zealand tradition, a son of Hinauri and Kinirau?

Other gods invoked on that occasion were Kuwaa, Kuhailimoku, Kanaloa, Kahaula, Kaoaka, Kapaulaula, Kapaeleele, Kapaahu, Lonomakua, Keoaahimakaakaua, Kanekapolei, Kane, Laka (the husband of Haiwahine).

Nakoaola was the man of Kahuanui (w.).

Kahuakaipaoa was chief of that part of Kauai and went with all his men to Niihau.

Returning with Lohiau from Kauai, Hiiaka visited Oahu and greeted all the principal mountain peaks on the Kona side.

At Honolulu (Kou) Hiiaka stopped at the house of Peleula.

Olepau was a king of Maui in Hiiaka’s time.

Kaweloikaiehuehu and Waihinalo were Olepau’s wives.

Kapo lived on Maui and was elder sister of Hiiaka.—She is also called Kapomailele.

Kapo and Puanui brought up Wahinano and gave her as a wife to Olepau. She is called “Wahinano wahine a Kapoipoi.”—Olepau and Ole, the same.—When Olepau died he gave his kingdom to his youngest brother Kaumuleialii.—Makaiwa and Kaakau were also brothers of Olepau.

EXTRACTS FROM STORY OF KEANINI. [575]

Hainakolo was the sister of Olopana, wife of Keaniniulaokalani. Olopana had two daughters, Luukia-nui and Luukia-iki.

Hainakolo’s sons, called Lopaikihelewale, was fished up from the sea and brought up by Luukia-nui. Olopana’s place was Opaelolo.

Lopa’s proper name was Leimakani. At this time Kumunuiaiweke and Moanonuikalehua were “kanaka hoe waa” (canoe paddlers) of Keauniniulaokalani.

Leimakani became the husband of Luukia-iki,—scene near Waipio, Hawaii.

The island of Pae was to leeward, or ilalo of Kuaihelani.