Chapter XLIX: Canto XV (8)

O Kalolou ia lani ka i ku mea,
O ka newa ka kolili aho o Kanaloa;
O ke kaahiki mauliawa o Kane,
O ka naenae hoa na lae ia la,
O Kanehoalani a Kauahoa, 5.
Kuu hoa i hoohoa’i o Kihi kapua a Kauahoa ia,
Aohe hoa; o ka hoa imi akamai oe.
O oe no ka hoa e hua ka ue,
Nainai hoi ka moe hoomanamana.
He moe la ka i ana, 10.
Ka lau a hikaua,
E hoolono ae ana i o ia nei,
Nui wale hoi ka mea e malama’i.
Ka ukana e malama’i o ke aloha,
E hoolea i na he pa kino lau; 15.
He lau kolii he paku ia ia;
He ili aai i kohu no Mano.
O Mano ia o ka puawa kapu,
Ka pue kapu he kena ka ke kapu wale i pono.
Auhea ka pahu e malumaluhia’i oia? 20.
Ua ono wale ke alo i ka pili na mai,
I ka pa kanaka ana mai.
Pioloku ai kohu ai ka ili,
Ehu o ka la kaua no ka la kauehu,
A Kama ka ili, 25.
He ili lani hiwauli, he lani ku hao,
Nahao na moe ke haona nei.
O ka haona o ka po nele ia, ua nele,
Hele oe ka la io.
Hiki ka inoa kaeo hina wau mamuli ou, 30.
Kaka anehe maua e kipikipi.
Mai hakaka la maua ia oe,
Aole ka oe mamuli ou,
Kaeo hewa ana a’u i kou aloha.

He ipo ke ao poo nui i ka laula o Kema,
Ke kau mai la maluna o Kamahualele,
Ke lele wale mai no ia nei
Ke kahoaka o kuu aloha.
O ka’u ia e manao nei o ko leo i ka pane ana mai, 5.
Pa iho ia’u eloelo nawali au ka pua o ka lima.
Ho’i, mai nana oe ia’u o aloha oe aunei,
Ke i mai iaia no paha ke kii i ka ua.
Aloha wale ke oho pua o ka nene,
Ua ue wale i ke anu i kokoloea 10.
Ua pulu ko u i ke anu a ka hau,
Ke ahe wale mai la no mai lalo ke kai
A ulu ke kookoolauwahine.
Kuu hoa i ka la o Puna,
I ke kula wale o Kahunanahai, 15.
He ipo i ka hale halauloa,
Mai ka ua hehi pua pili waahila.
Hilahila o Makahuna,
I huna no wau e nalo,
Hai kuu waimaka i kea, 20.
Ikea kaua e ke aloha.
Ua ike no i ke aloha po loa i leo,
He ake ko hiki mai,
A hiki mai oe he hale ko onei,
Maloko nei kaua ka mehana hoi. 25.

O ka liko o ka uahi
Uahi nae manu uahi manu e
Poahi manu o Kaukini e
O ke kini lawaia manu o Pokahi
Upena kuku ole o Puawa’lii 5.
He ’lii ke ahi manu no Kaauana au e
Uwe wale no au a pau ke aho
I ka lohe ana mai he hoa ko kuu aloha ala
Ea ana a’u ua lilo ka pili
Ua haawi kuu moe i make ai 10.
I noho ai nei kanaka me ka ’loha
Aia i Apua ka liko o ka lama
Ke hina ia aku la e ka maino
E ka noe ohu mauna o Kaolina
I ka pali o Hakuna i na au mauna e ue ana 15.
E mihi ana i kuu kino i uku
No ka moe i moe iho nei a
No ka moe i hauoli ai kuu manawa aa ia oe a
Uluhia maoli e laka ke ’loha
Aloha ia aku i ke kanaka i ka maka 20.
O ka ipo eia he ipo he wahine haina ino
Ua ino mai la ka ua hoa la
Ike ole mai nei ia’u a maua i moe hewa la eia hoi
E hoi ana a’u e pili i kuu wahine makani
I na la i Kualani kini 25.
Hoaloha i Waikupolo
Poele a’u la ua loko ino.

Aloha ka wai kio i ka maka o ke ao;
Ke hoohalokoloko mai la e ue,
Uwe no i ke kai a pau ke aho;
Ue no mai kai a hala i uka.
He uwe he ua, he ua hoi mai kai a uka, 5.
Hoonana i ka maka o ke kaluulu;
Ka ua hanai kihene apu pua kalo,
Na kalo uia a hao kumaka lehua,
Kalo lehua mauka o lehua a Kona.
Ko laukona maka ulu o na ko i luna, 10.
Eia la a hanau ka luna;
Ka hao i nehinei,
Ua olioli i kahi ko iki ole la ka pili,
Hihia iwaho o ka hue.

Polani po hewa i ka ua,
Eleele panoa ke kuahiwi,
Ka mauna o Leleanae.
He panepoo no Lanihuli,
E haliu ana i ka makani. 5.
E ka makani e he ala,
Heaha kau e ka haao e ka ua lei kamakahala
Ua makua i luna o Keki.
Ulu ka lau kaha ka pua,
Maawe i ka ua o Nuuanu. 10.
E ke anu e heaha la?

O kupu hawawae ke aka o ke ’lii,
He auau i ka wai maka opua i ka lani.
Ke koiawe ae la he makua,
He makua ke ao ua no Kona.
O Kona kau aloha, ua eha, ua pepehiia e ka la, 5.
Ua napele ke kula o Kailua,
Ua pa aoao i ka wela me he keiki mai hana hemo la.
Hemo haalele ke a o ke kai,
Waiho malie wale iho no,
Naenae ole ke alo o ka lai, 10.
Alokele pahee i ke kehau,
Kehau wai hau no ka mauna,
He wai kino ole na ka makani
Ke hoomau wale no i ka ai,
I ola ka ai o Wainae. 15.
Auhea no la i na lea iho e
Ka oopa a ke aloha,
Ka malohilohi i ka makemake
O kau ia o ka makemake a komo he pua la.
Maloko i makamaka e hea mai ai owau e. 20.

ODE TO LOVE.

A wicket-gate is Nuuanu for the wind;
A threatening blackness for the wind-driven rain;
A stone fenced pond for the kioao;
For my anae, at Leleanae.
There above is Waipuhia
With my aholehole at Lanihuli,
Which swim in great numbers in the waahila rain.
Say, eat.
Shame abides with the masterless fishermen,
For the fish-baskets have been taken away,
Leaving only the coarse receptacles.

HE MELE ALOHA.

Hana makaha [2151] Nuuanu na ka makani [2152]
He paulihiwa [2153] na ka ua haao [2154]
He loko pa pohaku no ke kioao [2155]
Na ku anae [2156] no Leleanae,
Ai la iluna o Waipuhia. [2157]
Me a’u aholehole [2158] i Lanihuli.
Ua holo a nui i ka ua waahila, [2159]
A—i, e—a, [2160]
Hilahila [2161] ka noho ana o ka lawaia haku ole.
Ua ohi’a [2162] ka ipuholoholona a pau;
I ahona i ka inaluahine hoi a.

SONG TO HIIAKA.

The high surf-pit breaks upon the shore;
It bursts on high, breaking pointedly by the storm.
With deafening noise the lehua of Kaniahiku roars,
The woman who consumes the lehua of Kaumu.
The rocks bubble till they hurt, 5.
By the seizures of the fire sported with by the puulena wind.
The island is drawn up; the land is flattened down;
The sky is lowered; the mountain is thrown into surf;
The ocean broken up, Kilauea overflows.
Say, Papalauahi becomes a cave. 10.
Pele pierces her body; the hail,
The rain that cometh from heaven.
The earth travels in an earthquake,
The hailstones fall with confusing noise;
Then Puna rises up on high. 15.
Low is the growing pillars of cloud.
The upland of Keahialaka is like a sandy colored blossom,
Girdled by the fire of Waiwelawela
Of the crater, eh
Woe betide those that near the crater dwell. 20.

HE KAU [2163] NO HIIAKA. [2164]

Apopoi, [2165] haki kaikoo, ka lua, [2166]
Haki ku, haki kakala, [2167] a ka ino.
Paia [2168] kuli, uwo lehua, no Kaniahiku [2169]
Wahine ai lehua o Kaumu [2170]
Kupukupu, [2171] a eha ka pohaku [2172] 5.
I ka uwalu [2173] a ke ahi i ke kaunu [2174] a ka puulena [2175]
Huki ka moku, [2176] papapa ka aina.
Haahaa ka lani, kaikoo ka mauna. [2177]
Ha [2178] ka moana, popoi [2179] Kilauea.
Halelo o Papalauahi [2180] e— 10.
O mai Pele i o [2181] na kino, ka hakikili, [2182]
Ka ua mai ka lani mai.
Nei ka honua i ke olai,
Haka Ikuwa [2183] ka poha koeleele,
Ku mai Puna kiekie, 15.
Haahaa ka ulu a ka opua, [2184]
Pua [2185] ehu mai la uka o Keahialaka,
Pa-u [2186] i ke ahi Waiwelawela,
O ka lua e.
Aloha ua poe la o uka o ka lua e. 20.

ODE TO KAIKO.

Borne aloft is the water by the wooden viaduct,
The water that is borne by the wiliwili of Poloiea,
That the food of Keaokuukuu may find nourishment.
From the water is the food of Kamananui;
From Kawaihapai even to Kaena.
A disturbed thought exists within thee there,
Fire rages within, it flames with desire to sleep,
The bones are wrung through desire,
The praise of Haaheo is a puukauila,
Thou art proud indeed.

HE MELE NA KAIKO. [2187]

Auamo [2188] i luna ka wai haka laau [2189]
Ka wai a ka wiliwili [2190] o Poloiea,
I ola ka ai o Keaokuukuu. [2191]
I ka wai ka ai o Kamananui.[2191]
Mai Kawaihapai[2191] no a Kaena.
He ena [2192] ’loha kou e noho mai la,
Ua ’hi loko [2193] ua lapalapa [2194] i ka moe.
Ua uina [2195] ka iwi o ka makemake,
Ua puukauila [2196] na io o Haaheo. [2197]
He heo no e. [2198]

NOTES

[1] These several dances are described as follows: Laau, a stick-beating dance; pahu, with drum accompaniment; puniu, with ulili, or rattle-gourd accompaniment; pailani, similar to the puniu; pahua in which the performer dances in zigzag course; apiki, wherein the dancers attempt to entertain the spectators with buffoonery; alaapapa, a dance confined to a certain spot where the movements are executed.

[2] Waha pala, a contemptuous expression, applied to an ignoramus, a blather-skite.

[3] Inaina (liquor amnii), bag of waters.

[4] Akua iliili, where pebbles (one or more) spread out by the kahuna for consultation as to the will of the gods upon the object petitioned for.

[5] Unihipilis are the departed spirits of relatives or friends which are supposed to be hovering near, and differ from aumakuas, ancestral guardian spirits that wander to distant realms. When required by sorcerers for malevolent acts or influences, the unihipili spirits were the ones sought, never the aumakuas.

[6] Pule palo, sincere prayers. A prayer is said to be a pule pulo that ends with “Amama, ua noa;” it is used to designate the truth of the statement or object of the prayer. Kepelino designates it as “A prayer in which the deity was called on to raise up the spirits of the dead inhabiting eternal night, or chaos,” which is commonly alluded to in Hawaiian traditions as the night of Kumuhonua; and such spirits were called the ancestral deities of darkness.

[7] It appears to have been a custom, and practised to some extent in modern times, for certain false kahunas to seek to benefit from a well-to-do person at child-birth by flattering auguries of safe delivery and life to the mother, as against would-be plotters for their injury or death.

[8] The priests and people looked upon rain attending a petition as a favorable response, hence their rejoicing.

[9] Flowing blood, as shown in other Hawaiian narrations, is held to indicate a prosperous future for the child.

[10] The term used here, “The pig is killed,” has reference to an ancient expression indicating the infantile period had passed and, figuratively speaking the pig was killed in recognition of that fact.

[11] Lapauila, door-post, is given erroneously. The object being to observe the auguries of the heavens the natural position would be the doorway or door-sill.

[12] Not all heiaus were suitable temples for the performance of the circumcision ceremonies.

[13] Kualaea priest, he who oversees the colored earth basin.

[14] Kahalaalaea priest, one with face marked with colored earth.

[15] Night of Kane was the twenty-seventh of the lunar month; Lono, the twenty-eighth, and Mauli the twenty-ninth.

[16] Anything of pig name at times was apparently substituted for swine offerings—in this case blocks of wood marked to resemble swine features. Leaves of the grass kukaepuaa, or the small mullet termed puna amaama were aids of Kamapuaa, the demigod.

[17] Lupa haalele, secret burial or disposal.

[18] Nui-akea, appended to the names of each of the four major gods, implies universal greatness; supremacy.

[19] Kakalo for kalokalo, a supplication to the gods.

[20] Prayer for rain, and indication of approval of the services.

[21] Expressions of preparation for effort.

[22] Response of readiness until victory is won.

[23] Kauo in the sense used here was a sustenance for the priests during the night services in hand, rather than a support.

[24] The waipa was a prayer of supplication, while the kuwa was for the completion of a duty. The character of the kuwa is not clearly understood.

[25] Kolii, was the name of a ceremony attending the landing of a chief with his god and people.

[26] The major gods (of which Ku was one) were never seen, but were impersonated by various images.

[27] The lananuu was the tall kapa covered structure of usually three platforms which stood in front of the altar of the heiau, whereon the priest and king stood during a sacrificial service. The high priest Koi conducted Capt. Cook to one of these, supposedly to participate in a service.

[28] The House of Papa adjoined sacrificial temples only.

[29] The priest conducting the hono service ceremonies.

[30] Waha hewa mai has reference to tattling, backbiting gossips.

[31] Elieli, a closing phrase of prayers, which may be understood to mean entirely, profoundly, completed, etc.

[32] Noho mua, sit down front.

[33] Name of a good or favorable aha—a prayer connected with a kapu.

[34] Opelu, a species of mackerel (Decapterus pinnulatus).

[35] Uhe board in the temple on which to receive offerings.

[36] Two mahamahas (gills) refers to the two sides of the fishnet as named house, or side of Kaloa, and Hiu.

[37] Lele, not in the sense of flying or jumping, so much as reached, or conveyed.

[38] Hilo (to twist), the first night of the new moon.

[39] Kauo, a prayer for a special blessing at the makahiki ceremonies.

[40] The kauila was a sacrificial offering at the close of a kapu.

[41] Mohalu, when the moon was twelve days old.

[42] Feeding the stars and moon with petitions.

[43] Laau-ku-lua, the nineteenth of the lunar month.

[44] Mea ona of the original may be a clerical error for ono, which would be natural in a variety of good savory things of a feast, as against awa the only intoxicant of old time, although this latter was an alii’s beverage.

[45] Lono was the makahiki god.

[46] Uhau, a food product now unknown, possibly an early name for the luau, the general accompaniment of baked pork.

[47] Hanaipu the feeding of a god with the person who carried it.

[48] Portions of the original lost.

[49] Ahi, albicore (Germo sibi).

[50] Lou, this named deity is not met with in other Makahiki festival accounts and is possibly a slip of the pen for loa, the long god.

[51] Malani, a shortening of Mahealani, the sixteenth of the month.

[52] Laau, name of the eighteenth day of the moon; literally, wood, trees, timber; therefore as the days of the year returned so the forest grew.

[53] The posts which support the ridge.

[54] Cloud formation, representing animals, humans, fish, etc.

[55] This series of papers on the sorcery priesthood by a recognized Hawaiian writer of rare talent, compiled several months apart are given as written, though somewhat in duplicate. The first paper being brief, its subjects will be found more extended in the later compilation. The author, S. N. Haleole, died in Honolulu, September 22, 1866.

[56] This has reference to stewardship of a tract or tracts of land, the konohiki of an ili or ahupuaa, whose tenure of office was ever subject to the whim, fortune of, or change in the district chief, who in turn held under the king. Even a well-cultivated ili giving satisfactory tax returns of its products was, as likely as not, to be the envy of sycophant followers of the chief who would seek to supplant him.

[57] Puhiokaoka; puhi, blow; okaoka, reduced to powder; broken up fine. The term implies one having multiple power, even as the wind in sweeping away all particles of dust.

[58] Amio, liable to gusts of wind from the rear; whirlwind, etc.

[59] Mihiauau, sorrow, lamentation.

[60] Iole is that part of the Kohala district occupied by the Protestant native church and mission premises.

[61] This was a Hawaiian Society formed in response to a call by S. M. Kamakau, to collect traditionary material for publication in the native press at that time, and in aid of Fornander’s researches.

[62] “Laieikawai,” or Lady of the Twilight, was published serially in the “Nupepa Kuokoa” in 1865 and 1866, and is looked upon as the finest example extant of Hawaiian writing.

[63] Two important divisions were omitted in the original, viz.: that of medical practice for bodily ailments, and temple architects for the weighty matters of the mind, in the locating and designing of heiaus to insure the favor of the gods on the aims and ambitions of the king. On a selection of the proper site by the kuhikuhi puuone for the erection of the structure desired by the king, whether for questions of war or other serious subject, he would trace out its form and plan upon a surface of sand, hence the name puuone, sand heap.

[64] Awa was religiously taught as being the most essential offering to propitiate the favor of the gods. In sorcery practice it was the custom to dip the index finger in the liquor and snap it in the air, at the same time repeating the prayer: “O ye gods of the east, west, north, and south; ye gods above and below, ye gods all around, here is your portion.”

[65] Maunu (bait) was any article or substance that had belonged to the person aimed at; whether of finger or toe-nail, tooth, spittle, lock of hair, particle of clothing, or such like.

[66] Aihamu, to eat refuse food; an epithet of reproach applied to anaana priests more than others.

[67] To qualify for defence of the king against a subtle foe by this power of fear and superstition.

[68] Imi haku, literally, “lord seeker”, was one who sought a new chief with the motive of self-betterment rather than for rendering protective aid. Thus the priests Nunu and Kakohe sought out the ward of Kaoleioku to learn their chances under Umi, compared with Hakau’s ill-treatment of them.

[69] The tenure of office of a konohiki must ever have been one of uncertainty, beset by rival claimants to chiefs’ favors and play upon his fickle fancies, hence the esteem of a kahuna who could foretell the coming of such an event.

[70] Leleopu, this termed unfavorable house situation is based on the supposition that the spirits from the cliffs could leap upon and too readily enter the dwelling to dispossess its tenants.

[71] Holua, the name of a sled and game therewith in coasting down hill; also its runway, or path. Its application to a house located as described might be the fear or possibility of its sliding down the hill, though it would not apply to the next paragraph.

[72] This is on the ancient idea that “the king can do no wrong;” a clear recognition of one law for ruler and another for his subjects.

[73] The sugar refinery referred to was the old custom house, a three-story coral building which stood below Queen street, at the foot of the newly opened Smith street. The structure was torn down in the water-front improvement of 1904.

[74] Peleula is that section of Honolulu between Nuuanu and Pauoa streams from Vineyard street to where the streams join at Kukui; named after a lizard goddess who was successfully wooed by Palikea, the sacred chief of Koolau.

[75] Sand-crab hole: As an ohiki’s hole is open to all dangers, so an improper house location was termed a “lua ohiki”, the building being open to attacks of sickness, or other misfortune.

[76] Kaalaa, a small tract of land, at entrance of Pauoa valley.

[77] This cleansing fire of the priest was rather the ceremonies incident to the offerings which required fire in their preparation.

[78] The services of cloud interpreters and weather prophets, as will be seen in this division, were in frequent demand and required the priest to be a close weather observer to distinguish, among the forty-five or more cloud-signs of their category, the omen to fit the inquiry. That some became expert in their interpretations speaks for their observing faculties. Kaopulupulu, the prophet-priest of Waimea, Oahu, was one of the most famous, whose predictions from cloud omens of the overthrow of Kahahana by Kahekili, though it cost him his life, nevertheless, came true.

[79] Hinano, the creamy white blossoms of the pandanus.

[80] The horizon was the border of heaven to a Hawaiian.

[81] Makole, a term usually given to a person with inflamed eyes. Its application to the rainbow has reference to its flaming color. Kualii, on one occasion, was called a “makole” for his brilliant robes.

[82] Or authority for it, perhaps.

[83] It is not shown which of the two alaes is here under the ban of the priest, the white, or red (but probably the latter), both of which figure in Hawaiian mythology, the red being credited as “the first that stole fire from the gods and gave it to the natives hence its crimson frontal knob where the feathers were burned away by the sacred fire.”—Henshaw’s “Birds of Hawaiian Islands.”

[84] The prominence of this worthy chief of Kona and coincidence of his death at time of a tidal wave was sufficient to attribute remarkable foresight to Kaili.

[85] Luakalai, a halo around the sun, or moon; an omen of serious moment.

[86] Thunder out of a clear sky.

[87] Since the sign referred to royalty, and its meaning should not be spoken of unless inquired for by the king, the interested party would naturally wish to confer with the omen interpreter, so sends his kahu to “fetch him.”

[88] Stories abound illustrative of ancient Hawaiian belief in these cloud, rain and rainbow omens being positive indications of the presence of royalty or high rank. The legend of Laieikawai contains a number of instances. History of Umi, and Legend of Kahalaopuna are among others containing like examples.

[89] Onohi, the eyeball; the center of a thing.

[90] This is somewhat of a misnomer, massage treatment having to do more particularly with tired bones and aching muscles, the term for which is lomilomi, and in the practice of which Hawaiians were known experts.

[91] Somewhat of the osteopath order.

[92] The hoounauna, or sending priest, has been designated also as a messenger priest. An akua hoounauna was termed a messenger god, whose priests claimed the power to send his spirits on messages of service for good or ill, according to circumstances. The author calls aumakuas in this division evil spirits, probably for the reason that at the hands of these priests revenge and envy were the basis of their service rather than the guardian nature, originally applied to ancestral spirits, though as these multiplied with the ages and were recognized or acknowledged in certain trees, birds, animals, fish, insects, etc., it is seen how a malevolent or benevolent deity may be chosen to meet the special needs of any case.

[93] This was a division of sorcery having power to kill, as in anaana.

[94] Milu, the name of an ancient chief noted for his wickedness on earth is now, according to Hawaiian mythology, lord of the lower regions. (Andrews’ Dictionary.) Hence, priests of that realm.

[95] Makani, or wind priest; sorcerers supposed to possess directing power over mystic spirits.

[96] An investigator (Rev. Jas. Bicknell) of the practice of sorcery among Hawaiians, as revived about 1880, termed the hoonohonoho priests, according to the views of their dupes “dispensatories of spirits of deceased persons.” The work of the sending or messenger priest he classed “witchcraft.”

[97] Maunu (bait) was any article, however small, belonging to, or that had been worn by one, the possession of which by another gave him great power for evil. This notion was the “stock in trade” of “praying to death.”

[98] The gods of fishermen were many, though Kuula predominated on all the islands except perhaps Hawaii, as koas or altar places to this deity dotted all the sea-coasts around. Laeapua was Lanai’s.

[99] Farmers, like the fishermen, and in fact all callings had many gods, of which Ku in several of his attributes held supreme recognition. Kukaoo, god of husbandry; Keaoaui, cloud god; Kukulia, for dry, and Kukeolowalu for wet culture.

[100] This must have reference to certain modern structures, as no doorway of a Hawaiian house was arched. Hoaka was one of the kapu days.

[101] Huna, hidden; concealed.

[102] Kuloa, hoomanao, mohai; offering, generally applied to the first fruits of labor devoted to some good cause. In early days people set aside a part of their first products as a kuloa, or offering to the god. Its application here probably refers to the first treatment of the vines and hoeing of the hills, to win the favor of the gods. Kuloa, to plant.

[103] Full moon; name also of a star.

[104] This has reference to the short time of darkness, the night following the full moon.

[105] The native account deals with the night and day as one.

[106] These were known as Laau-ku-kahi; Laau-ku-lua, and Laau-pau.

[107] Muku, cut off; anything cut short; when the moon entirely disappeared the month ended.

[108] This was a subject that claimed much attention of the Hawaiian mind, and was a fruitful source of revenue to priests for their interpretations of these omens.

[109] This corresponded to May-June of the old Hawaii calendar, as it is to be borne in mind these are lunar rather than calendar months.

[110] The month of June-July.

[111] Makalei, name of a plant said to be found on Molokai, the root of which in ancient time was used to attract fish by placing it at the gates of fish-ponds, located near the sea; thought to have magnetic powers. The shrubs auhuhu (Cracca purpurea), and akia (Diplomorpha sandwichensis) were stupefying or poisonous plants used as a mixture for certain kinds of reef fishing.

[112] July-August.

[113] August-September.

[114] September-October.

[115] October-November.

[116] November-December.

[117] December-January.

[118] January-February.

[119] February-March.

[120] March-April.

[121] April-May. This departs somewhat from the table of Hawaiian months as adopted by Dr. W. D. Alexander in his “Brief History,” as some of the Hawaiian names of this paper differ from those of his list.

[122] The “traveler’s branch” must have reference to the most prominent or farthest reaching branch on any side, as indicating the disposition of the tree to fall.

[123] The term haule makawalu used here means that though numerous the spears fell harmlessly before him.

[124] Pikoi, a stone or hard-wood weapon fastened to a cord, used in robbing and plundering.

[125] These were all temples of human sacrifices. Leahi’s temple, named Papaenaena, a walled and paved structure, 70×130 feet, with terraced front. Destroyed about 1856.

[126] This is allegorical; fish referring to the enemy to be surrounded by the net of the king’s forces for which conflict their strength (salt) was to be reserved, or (continuing the vision), the omens being unfavorable, the warriors were to be restrained from venturing into the conflict.

[127] Lama (Maba sandwichensis) was a specially designated wood for the houses and other structures of the temple, and in certain ceremonies its leaves were required for the thatching, and branches for decoration.

[128] This service was for the waihau, or hooulu ai temples, not the heiaus wherein human sacrifices were offered.

[129] The gods of the Makahiki festival were carried in the procession on long and short poles, the long god to circuit the island, the short god only its district. This was at the annual tax gathering period. On the return of the akua poko, the bonfires of Puea were lit on the hill tops as a signal to fishermen that no canoes should put to sea till their bright flames should cease.

[130] This was an aha or service, somewhat akin to hulahula in its solemnity, though not in severity; the former being observed during the day, the hulahula at night.

[131] One of the dedicatory services of a sacrificial temple.

[132] The Hakuohia was a section of selected ohia, for a special purpose in the temple and held so sacred that its bark even was not to be scratched in its conveyance from the forest.

[133] One having also the skill of a puuone. This is for the erection of a luakini, or sacrificial temple.

[134] Kamakau, the historian, describes the procedure as follows: “When the priest and the king reach the selected ohia tree, Kumakua, the priest seizes a young pig and causes it to squeal at the same time reciting the prayer for felling the ohia. Then the king seizes the two famous axes of ancient time from the gods, and touches the tree. Then the chiefs with another axe will cut down the tree and trim off its branches to a finish. The pig, coconut and the covering shall then be buried at the base of the felled tree, whereupon this and that man shall shout, after which the pigs are baked and the logs cut to lengths. * * * When the feast is ended the fragments remaining, with a human victim, are taken into the forest and at the root of the prominent selected ohia the body, called the ‘man of Mauhaalelea’, is cut in pieces and all are buried together.”

[135] Pou-a-manu; this also was a term given the post set up marking the place of the human sacrifice just above referred to.

[136] A section of the pavement of the heiau smoothed off with pebbles.

[137] The paehumu here mentioned has reference to the row of images before the altar. The images around the outer walls of temples of sacrifice takes the same name. These were not held sacred, as idols, for tradition credits Kawelo with taking the paehumu of a Waianae heiau for firewood in preparing a feast for his warriors the night before their leaving for Kauai.

[138] Moi, the chief or principal idol of a visible set in a temple.

[139] A small house called Waica, in the more important heiaus, was where the king and priest entered to perform the aha ceremony (seeking a favorable omen as answer to their petitions), after midnight.

[140] Kamakau placed these temples as third class, some of which were large and some small, and designated the “common people” as “those who looked after and worshiped the gods; the nightly praying people; those who continued in daily prayer to the gods.”

[141] The trio of deities here appealed to were those supposed to govern the electric storms: “the god of thunder;” the “god who rent heaven,” and “the lightning eye pained in the heavens.” A slight variant on this latter name, doubtless the same god, is shown on page 74, Vol. IV.

[142] There were several feather gods for services in the higher class temples, each of which had its special powers. The more familiar in name that have come down to us are Kukailimoku, Kukalaniehuiki, Kukeoloewa, and Kuhooneenuu. The feather god or gods were carefully kept in the mana house of a temple and only brought out for processional services of serious moment under its ritual.

[143] Forgotten to be returned to the mana house.

[144] Hewahewa was Kamehameha I’s high priest, under whose ministration idolatry in Hawaii was overthrown, in 1819, on the accession of Liholiho as Kamehameha II.

[145] A service of solemnity and severity. See No. 67, p. 150.

[146] This prophetic utterance is allegorical, as seen in the paragraph following.

[147] Instead of the high chiefs being above the law as had been the custom, they became amenable to the law.

[148] To Moi is credited the preservation of the ancient form of temples into which were subsequently merged the plans of Paao, introduced from the South Pacific.

[149] See Legend of Kana and Niheu, p. 436, Vol. IV.

[150] Olaulau was more thorough cultivation than simply weeding.

[151] Omuomuo, the bud stalk.

[152] Puu, seed taro.

[153] Oha, the sprigs or suckers.

[154] Aae, the remaining shoots after the crop is pulled.

[155] Ohiki, planting between, or in place of uprooted (pried over) tree ferns; hence the term. Such sections were termed pa pulupulu.

[156] Kukaepuaa (Panicum pruriens).

[157] Pakukui, literally, kukui fence. Decomposed kukui wood or leaves were valued for fertilizing the soil, not that taro planting was done in the decaying tree trunk.

[158] This Hilo method of taro culture would be termed ohiki.

[159] Pulverizing the ground in lieu of plowing and harrowing.

[160] A hand of bananas is the sectional cluster of a bunch of this tropic fruit, each carrying a dozen or more finger-like fruits, varying from six to fourteen successive hands or clusters to the bunch, according to variety and fertility of soil.

[161] The thirteenth day of the lunar month. Hua, among other things means seed, fruit, prolific, etc. It was appropriate in name therefore to select the day for opening the planting season, though experience fails to prove its truth.

[162] Mahealani, the name of the day carries the question of place, mahea, not the product of the day.

[163] Kulu, the seventeenth of the lunar month, signifies to drop—as liquid—not to lean over and drop to the ground from its weight.

[164] This is a fortunate contradiction of the day of planting, ole meaning nothing.

[165] Hokeo is the long gourd for carrying one’s kit; olo is the smallnecked gourd used for injection purposes; hulilau is the smaller gourds of a household with suspending strings instead of a net for suspending articles of food.

[166] The ornamented gourds of olden times are so seldom seen now that it may be said to be a lost art. The markings having the appearance of tatuing, were done while the gourd was fresh and green, before the removal of its outer skin, at times even while it was still on the vine.

[167] Kahala, amber-fish (Seriola purpurascens).

[168] A time of famine.

[169] Hinalea, wrasse-fish (Thalassoma ballieui).

[170] Opule, wrasse-fish (Anampses cuvier).

[171] Aku, bonito (Gymnosarda pelamis).

[172] Akule, mackerel scad (Trachurops crumenophthalma).

[173] Oio, bone-fish (Albula vulpes).

[174] Moi (Polydactylus sexfilis).

[175] A’u, sword-fish (Xiphias gladius).

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

[177] The fisher-folk’s deities throughout the islands were simply certain designated stones; in no case were they carved images.

[178] Hahamau, a term for hand fishing by feeling for and seizing such as are found in rocky ledges of the sea-coast. It is not confined to night search, though it is naturally governed by the tide.

[179] Ready for quickly clutching, or closing upon the prey.

[180] Heepali, small rock squid (Octopus).

[181] Olali (Thalassoma purpureum).

[182] Hou, snoring-fish (Thalassoma purpureum).

[183] Awela (Thalassoma purpureum).

[184] Niholoa, unclassed.

[185] Manananalo, unclassed.

[186] Paolakei, Paokauila, Paoluahine, all unclassed.

[187] Holoholo, a running after, here and there, in one’s search, hence the name. The net here described is now known as upena poo, head net.

[188] Alahee, known also as walehee (Plectronia odorata). The use of this wood for a circular net frame, on account of flexibility, must be of young plants or slender branches, as the mature tree furnishes a close-grained, hard and durable wood.

[189] Uhu, wrasse-fish (Julis lepomis, Callyodon lineatus).

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

[191] Uouoa, mullet (Chaenomugil chaptalii).

[192] Manini, surgeon-fish (Hepatus sandwichensis).

[193] Nenue, rudder-fish (Kyphosus fuscus).

[194] Hinalea, wrasse-fish (Thalassoma ballieui).

[195] Lauhau, butterfly-fish (Chaetodon quadrimaculatus).

[196] Aama, crab.

[197] Kikomo (not identified).

[198] Halahala, not classed; a fish resembling the uhu except in the colorings.

[199] Aawa (Lepidaplois albotaeniatus).

[200] Oopukai (Cirrhitus marmoratus).

[201] Aniholoa, unclassed.

[202] Awela (Thalassoma purpureum).

[203] Ohua, wrasse-fish (Cantherines sandwichensis; Osbeckia scripta).

[204] Paoo (Salarias, species.)

[205] Aholehole (Kuhlia malo).

[206] Wana and ina, sea-urchins.

[207] Haukeuke, not classed.

[208] Panuhunuhu, parrot-fish (Callyodon gilberti).

[209] Kumu, goat-fish (Pseudupeneus porphyreus).

[210] This is modern, as iron was not available till after Cook’s arrival, although in ancient time weke was the term for such metal.

[211] Hawaiians like to dwell on the marvelous.

[212] Hulihuli, searching; turning over.

[213] Kukui (Aleurites moluccana). The chewed nuts produced the same effect on troubled waters as the modern use of oil.

[214] Hau (Paritium tiliaceum). The bark of the hau in long strips, furnished excellent material for heavy cord and even rope, made up while fresh and green, or if dried, by soaking it in water to render it pliable. It was made by plaiting, rather than in twisted strands, and of such size as the purpose in hand required. It was with three cables of twelve strands of hau in the effort to haul the Cleopatra’s Barge from her stranded position in the bay of Hanalei, in 1824, that the unaided muscular strength of an immense team of natives rolled the vessel over on her keel and broke off the mainmast to which the cables were attached.

[215] In both lau and bag-net fishing very fine-mesh nets are used. The lau is a rope with dry ti leaves—three or four—strung in it at intervals according to size. For convenience in handling, this rope is formed of ten fathom lengths, and when the ti leaves are inserted each length is called a kumu lau. There may be as many as ten lengths used in fishing for ohuas, depending on the number of people participating, but not less than four, one being required at each end of the lau and one at each end of the net. At first the kumu laus are joined in the center, which point is marked by a slender stick some six feet long of about an inch in thickness, called kuku. The laus which up to this time have been dragged along in a bunch are then payed out from this central point, each leader going in an opposite direction. The others divide, half going to one side and half to the other of the kuku, for the purpose of pressing down the leafed rope and at the same time pushing it forward. Having come to the end of their respective laus the leaders work forward and gradually form a semicircle with the whole lau. On arriving at a suitable place for laying the net, the head fisherman takes hold of the kuku and shoves it into the sand, or rock, which is the signal to stop pulling for a while. The shock of the kuku digging into the sand is felt all along the lines. All halt in their places. The kuku is then pulled out, parting the kumu laus, each of which is attached to the mouth of the net. The net is carried, partly dragged, in the water by two men, who follow the middle of the lau as shown by the kuku. When the head fisherman signals to cease pulling awhile, the net is spread out in position and the kumu laus are attached to it on either side of the mouth. At a given signal the leaders of the laus come together; the lomi laus, those who press the leaves down, then work forward so that in a short while the two sides form the fence to a pathway leading straight to the mouth of the net. When the two leaders come together they press the leaves towards the net. This is usually done by one of them grabbing the two ropes which form the fence above referred to and bringing them together, thus driving the fish towards the net. This is the crucial moment and has to be done quickly so as to give the fish no time to come back after striking the net. Care must also be taken that the laus do not form “pockets” along their lengths lest the fish circle round in them and dive under them. The head fisherman meanwhile watches the mouth of the net and when no more fish appear the net is raised. In the daytime this method of fishing is called lau ohua. Ohua, puaula, hinalea, weke, pua oio, kumu, moano and other fish which abound in moss-covered shoals are gathered. In the nighttime this same kind of fishing is called lauahi. Larger fish are caught such as kumu, puaula, moano, weke, nenue, uku, lobsters and eels. Daytime fishing of the above on a large scale often going beyond the reef into the deep sea is called lau lele. The method of fishing is the same but it is more laborious.

[216] Properly the word pula applies to the lau portion adjoining the net collecting the driven fish; the clusters of hala and akia at regular spaces on the ropes are termed the lau as in the lau net already described.

[217] Hala (Pandanus odoratissimus).

[218] Akia (Wikstroemia), of which there are several varieties.

[219] The younger and elder canoes likely indicate relative size for the division of the catch. These terms are not known to present-day fishermen.

[220] As a rule the canoe owner received one-third of the catch, the helpers (paddlers and fishermen) took two thirds. Fish are counted by fours, termed a kauna. This comes from the custom of seizing two fish at a time in each hand at their discharging or handling, each throw of the hands being a kauna. The division of net hauls in fishing was of necessity done on reaching shore, while line-fishing permitted this to be done at sea, if desired, as the fish were caught.

[221] Kahala, amber-fish (Seriola purpurascens).

[222] This gives a depth of twelve hundred feet.

[223] This method of fishing for uhu is not often practised now, for it is hard to obtain the original for a decoy. The more common method is by spearing.

[224] Maomao, unclassified, is a yellowish fish of medium size, with red and black spots.

[225] Kala surgeon-fish (Acanthurus unicornis).

[226] Ahi, albacore (Germo germo).

[227] Holahola is the stupefying of fish by the use of the poisonous shrub ahuhu (Cracca purpurea) applied to the caves or cavities along the reefs or rocky coasts, the habitat of aholehole, hinalea, kumu, manini, puaula and weke, the varieties caught by this method.

[228] Iao, not classified; better known as iiao, similar to the nehu, but with decided scales which the latter has not.

[229] Nehu, anchovy (Anchovia purpurea).

[230] Aku, bonito, caught with rod and fly. The bait is the iiao which is cast into the sea, preferably alive. The aku follows the bait, which is cast from the rear end of the canoe. The rod and fly meanwhile are cast and the fly is taken by the fish. This was the fish for which the old-time pearl hooks were used.

[231] Ulua, cavalia (Carangus latus).

[232] Welea, lizard-fish (Trachinocephalus myops).

[233] Moano, goat-fish (Priacanthus cruentatus) (Pseudupeneus multifasciatus).

[234] Aweoweo, catalufa (Priacanthus cruentatus).

[235] Awa, milk-fish (Chanos chanos). The awa referred to here is the awa kalamoho, a large fish of the color and meat of the anae (sea mullet), only it is much larger in size, some being as long as six feet, and easily ten inches thick at the largest part. It is shaped very much like the salmon. The awa is a hard fighter.

[236] Akilolo (Gomphosus, Thalassoma).

[237] Ohua palemo net. As now practiced, ohua fishing—lau ohua, as it is called—is lau fishing in shoal water in the daytime.

[238] Various “don’ts” in connection with fishing:

Don’t say “E hele ana wau i ka laiwaia;” (I am going fishing). Say instead, “E hele ana wau i ka nahelehele;” (I am going to the woods). The fish have ears and they hear; and when you say you are going fishing they hear and run away, so that you would come back empty handed.

Don’t hold your hands behind your back. To do so is an indication of weariness and fish, being very considerate, do not care to burden you further, so they keep out of your reach.

Don’t carry on a conversation on the way to, or on the fishing grounds; fish would hear and would disappear.

Don’t walk on the beach immediately abreast of where the net is intended to be cast. The noise of your feet on the pebbles or sand warns the fish off.

Don’t ask idle questions of canoe-men getting ready to go out fishing. They consider it an omen of bad luck.

Don’t indulge in dirty language or in smutty tales before going fishing. Even the fish are averse to dirt.

Don’t walk on a net when it is spread out; don’t step over a net when it is bundled. Take time to walk around it. It is the house for the fish when it is cast in the sea, and the fish prefer it clean.

Don’t “aia” the fish (“there it is”), when you see it entering the net; fish are timid and do not care to be noticed; and when you do, they turn right around and rush out again.

Don’t go fishing if your mouth is wrong (i.e., if you have made a vow which you have not fulfilled); you will only cause weariness to your companions, for you will all come back empty-handed. Fish abhor a gasbag and keep away from him.

[239] Uki (Dianella odorata), a pithy plant, flowers somewhat sweet-scented.

[240] Uwiuwi (Kadua Cookiana), a fragrant plant in leaf, or blossom, as is its smoke also in burning.

[241] Ulei (Osteomeles anthyllidifolia), a shrub of straight growth, its wood of fine, hard grain, furnishing poles, spears, etc.

[242] A word used to designate the person or object aimed at.

[243] Inclined towards a noon sleep.

[244] Malio, designating a person by hidden meaning.

[245] Hao, a fine tree (Rauwolfia sandwichensis), figurative of the objective person in the game, man or woman.

[246] Name of a cold wind; hidden figurative term for the kilu gourd.

[247] The meaning is not given, but may be understood as hoka, careless, blundering.

[248] The thighs rejoice.

[249] A teasing, exultant expression over an opponent.

[250] Waima may be a personage, or an object. The expressions throughout are all figurative.

[251] A cape of Puna.

[252] A place in Kau.

[253] Expression of mating in the game without restraint or jealousy.

[254] God or goddess of love.

[255] The hau rod in the hand of the chanter.

[256] An assertion of steadfast assurance.

[257] Names of winds.

[258] Lava flow of the volcano.

[259] The goddess Pele.

[260] Referring to the damage by a flow, as also the chant following, all of which is figurative language of hidden meaning.

[261] This game of hiding the stone was accompanied with much gambling.

[262] Hailima, a measure of length not now used.

[263] Olohu, name of a game, as also the stone with which it was played on Oahu and on Maui. On other islands the stone was termed ulu and the game was called maika. The point of the game was to roll the stone the greatest distance on a prepared course. Emerson, in his notes on this game in Malo’s Antiquities, suggests that the old time use of immature breadfruit, gave its name, ulu, to the stone designed for the special purpose.

[264] The Hawaiian swing was a single rope of plaited vine, not the loop swing with which all are familiar. Its name, kowali, is from the running vine koali (Ipomea tuberculata) which furnished a convenient and strong cordage by the braiding together of several strands. The swinging was not done by pushing, but by two persons in opposite directions pulling alternately on ropes affixed to the cross piece seat of the swing.

[265] The new year’s sporting festivities attended the procession of gods at the tax gathering tours. Malo states this season began in Ikuwa (October), not Welehu (November).

[266] This does not agree with the generally accepted division of the month, as this list shows but three Ku days, whereas there were four, as with the Ole days. The thirty days of the calendar are made up by adding Hoaka, Muku being the last day of the month with all Hawaiians.

[267] Inside and outside were the terms indicating east and west, in Kohala. The wooden or short god was carried eastward till it reached the border of the district, whence it returned. The feather god referred to was doubtless the long god, Lono, with feather wreaths decorating the banner cross stick.

[268] This was Lono, the makahiki god, a carved image of small size surmounting a long joint-shaped pole, near the head of which was a decorated cross stick carrying a kapa banner.

[269] Tributes in the way of annual taxes, which were collected by the konohikis of a district from the people were deposited at the border of each ahupuaa beforehand along the route of the god’s journey, and ample to satisfy the deity (through its kahus) so as to cause no delay, on pain of severe penalty on all parties concerned.

[270] The acme of skill in leaping into the water, with Hawaiians, regardless of height, was to enter the water feet first, with the least agitation of the water. The Tahitians’ enjoyment of the sport was the reverse, for they delight to create the greatest splash, to accomplish which they double their feet under them in jumping from a height, so as to plump into the water with the greatest possible commotion. Diving headfirst into the water is seldom if ever practiced by either race.

[271] The Hawaiian kite is six-sided in shape, the horizontal stick of the frame crossing a little above the middle, making the upper portion shorter than the lower. Kapa kites of early days, wet by moisture in the clouds, became ragged and torn.

[272] While wiliwili may be the preferred wood for surf boards, on account of its lightness, koa and breadfruit boards are also in common use.

[273] Alaia is the name given to a small, thin, surf board.

[274] Olo was the large, thick, wiliwili surf board.

[275] Opuu, the blind-breaker character of surf prevalent during calm periods.

[276] Hawaiians had two methods of surf coaxing during calm weather, the general method being for a swimming party to take several strands of the sea-convolvulus vine, and swinging it around the head lash it down unitedly upon the water until the desired undulating waves were obtained, at the same time chanting for a response to their effort. (Hawaiian Annual, 1896.) Surf riding has a wider range of sport than shown above, for canoe surfing is also very generally practiced, and occasionally body surfing. This requires strong, expert swimmers to attain sufficient momentum to ride in on the surf without a board or other support. This, termed kaha nalu, is still practiced.

[277] Halapepe (Dracaena aurea).

[278] Ieie (Freycinetia arnotti).

[279] Maile (Alyxia olivaeformis).

[280] Ki (Cordyline terminalis).

[281] Ilima (Sida of several species).

[282] The drums here referred to were made most conveniently from coconut log sections, the pithy nature of its core lending itself more readily to hollowing, whether by firing or adze-chipping till reaching the hard surface wood. These hula drums were about two feet in height, as the performer used them while in a sitting or kneeling position, tapping with the open hand on the shark-skin head, as it stood on the ground beside him.

[283] It is notable that several features in the game of konane identify it with Lonoikamakahiki and his wife Kaikilani, to keep fresh the tradition of their quarrel during a konane contest. For instance: Kaikilani’s name occurs twice in the names of pebbles and moves; the names and moves of the third pebble are those of Lono’s royal insignia on his tour of the islands, and the game chant is the same as sung by Kaikilani to divert her husband’s attention from the chant of her lover on the cliff above them. A number of other celebrities are immortalized in like manner, viz: Kamooinanea, the lizard grandmother of Aukelenuiaiku; Panaewa, the evil god who essayed to thwart Hiiaka and companion in carrying out Pele’s mission, and Hua, the king whose wicked deeds brought famine on the land so that “his bones bleached in the sun.”

[284] Pua-ne is from the story of Hiku and Kawelu.

[285] The mother of the tii or spirits, and subsequently the mother of the first man and woman, according to a Tahitian tradition.

[286] This seems to have been the name of the whole island, while at the same time the eastern portion was called Nusa Hara-Hara and the western portion was called Sonda. May not the latter correspond to the Polynesian Tonga, Tona, Kona, as variously pronounced and generally used to designate the western or the lee-side of the Polynesian islands?

[287] Alfred Russell Wallace: Malay Archipelago, New York, 1869, pp. 593–594, also 250–269.

[288] I. Roberts’ Orient Illustrated, p. 259.

[289] Several places yet bear the name of Iku or Aiku; among others Aitu-take, one of the Hervey group, and Afareaaitu, a village in Huahaine of the Society Islands.