Chapter L: Canto XV (9)

[290] It is of pre-Aryan origin; in ancient Greek writers we find the word koros or kouros applied to the infant gods.

[291] La Perouse is strongly of opinion that the Spaniards had visited the Islands, rested more or less time; and introduced venereal diseases.

[292] Perhaps thirty years should be allowed for a generation, considering that, as a general practice, the successor to a chief and inheritor of the Kapu-moe was not always the first-born, but more frequently from a later alliance. In that case the seven generations will bring the time of Keliiokaloa’s middle-age or the birth of Kukailani at about 1526. Compare with the account by Galvaom, reported in Burney’s Discoveries in the South Seas.

[293] For translation see B. P. B. Mus. Mem. IV., p. 374.

[294] The Marquesans of Nukahiwa have a tradition that Wakea came to their country from Vavao and brought with him and his wife Owa all manner of plants and herbs, which were named after their forty children, all except Po. (See Rienzi, L’Univers Pittoresque.)

[295] The Nuuhiwans have a tradition that twenty generations ago (counting from 1812) an akua called Haii visited all their islands and brought with him the first hogs and a number of birds. The name of hog in Marquesan is puaka. (Rienzi, L’Univers Pittoresque, Vol. 2, p. 230.)

[296] For the probable place and descent of Hanalaa—(nui and iki) see comparative table of genealogies. [Fornander, Polynesian Race I, 249.]

[297] As late as the commencement of this century the Nuuhiwas were every now and then fitting out exploring expeditions in their great canoes in search of a traditional land called Utupu, supposed to be situated to the westward of their archipelago, from which the Akua Tao first introduced the coconut tree. (Univ. Pitt., V. 2, p. 230.) Turnbull relates that when Kaumualii of Kauai was sorely pressed by anticipation of Kamehameha’s invasion and conquest of Kauai, about 1802, he had a vessel built on purpose, in which to embark himself and family and chiefs and seek some foreign land where he would not be subjected to his dreaded rival.

[298] About 1159 A.D., a grand migratory wave was set in motion from Java and Sumatra, owing to internal convulsions. Some of the princes migrated to and established themselves at Celebes, others went in other directions.

[299] This mele was probably composed about the time of Kamalalawalu, King of Maui, seven generations before the birth of Kamehameha I.

[300] That is, heiaus of the rudest construction and most simple service.

[301] The Maweke line was long antecedent to the Ulu descendants; in fact may be considered as the settlers of this group,—about 1075.

[302] The traditions of the inhabitants of Viti are those given by G. L. Domeny de Rienzi, L’Univers Pittoresque, Vol. 3, Paris, 1836.

[303] Material relating to the Fijians is from “Fiji and Fijians,” by Rev. Thos. Williams, New York, 1859.

[304] Information in regard to New Zealand traditions is obtained largely from L’Univers Pittoresque, by G. L. Domeny de Rienzi, Paris, 1836, and Polynesian Mythology, by George Grey, London, 1855.

[305] For a translation of this prayer see Fornander, Polynesian Race, Vol. 1, p. 61.

[306] The letters w and k adjoining names throughout this paper are abbreviations for the Hawaiian wahine (female) and kane (male).

[307] Helumoa was the name of this temple.

[308] They arrived on the evening of the day that the famous “Alapa” regiment of Kalaniopuu was annihilated by Kahekili, and joined in the next day’s general battle.

[309] Kahahawai was from Waihee, Maui. He was a special friend of Kahekili (an “Aikane”), and was the father of Keaholawaia and Haia.

[310] It is related by S. M. Kamakau, that when Kahekili heard of the defeat and death of Kiwalao, and that Kamehameha had assumed the sovereignty of the Kona, Kohala, and Hamakua districts on Hawaii, he then sent Alapai-maloiki and Kaulunae, two sons of Kumaa-iku (w) and half-brothers of Keeaumoku-papaiahiahi, to ask Kamehameha to assist him with some double canoes in his projected war against Kahahana, and that Kamehameha had refused, replying that when he had subdued the chiefs of Hilo and Kau he then would consider Kahekili’s request; and that when Keawemauhili, the chief of Hilo, heard of this refusal, he hastened to send some double canoes and other costly presents to Kahekili; and that this was the reason why Kahekili sent Kahahawai and some soldiers to assist Keawemauhili against Kamehameha.

[311] The legend relates that when Kaopulupulu saw his son set upon and pursued by Kahahana’s retainers, he called out to him, “I nui ke aho a moe i ke kai! No ke kai ka hoi ua aina.” This was one of those oracular utterances in which Hawaiian priests and prophets were as adept as any of their brethren in other lands. Its literal meaning is—“It is far better to sleep in the sea; for from the sea comes life, or the means of living.” Those who heard it and reported it found the fulfillment of the prophecy when Kahekili, coming over the sea from Maui, conquered Oahu and caused Kahahana to be slain. Others sought the fulfillment in the conquest of the group by Kamehameha coming from Hawaii; others found it in the arrival of the foreigners, coming over the ocean with new ideas, knowledge, and arts.

[312] Kekuamanoha was a son of Kekaulike, king of Maui, and his wife, Haalou. He was thus a half-brother to Kahekili. His son was the celebrated Kalaimoku, prime minister during the regency of Kaahumanu. His other son was Boki, at one time governor of Oahu.

Kaiana, also called Keawe-Kaiana-a-Ahuula, was the son of Ahuula-a-Keawe, who claimed Keawe of Hawaii as his father and Kaolohaka-a-Keawe as his brother. Kaiana’s mother was the famous Kaupekamoku, a granddaughter of Ahia (w) of the I family of Hilo, Hawaii. This was the same Kaiana who went to China in 1787 with Captain Meares, returned to Hawaii, and was finally killed in the battle of Nuuanu, 1796. His cousin, Kaiana Ukupe, the son of Kaolohaka, was the father of the late Kaikioewa, governor of Kauai.

Namakeha was son of the above-mentioned Kaupekamoku and Kanaluihoae, a brother or cousin of Kekaulike of Maui. In after-life Namakeha rebelled against Kamehameha I., and was slain in battle, 1796.

Nahiolea was another son of the same above-mentioned Kaupekamoku and Kuimiheua II., a cousin of Kekaulike of Maui. Nahiolea was father of the late M. Kekuanaoa, governor of Oahu, father of their late majesties Kamehameha IV. and V., and of her highness Ruth Keelikolani.

Kamohomoho is always called a brother of Kahekili in the native accounts, but I have been unable to learn who his mother was.

Kauhikoakoa was a son of Kauhiaimokuakama, the elder brother of Kahekili, who rebelled against his brother, Kamehamehanui, and was drowned after the battle near Lahaina. Kauhikoakoa’s mother was Luukia, of the Kaupo Koo family of chiefs.

Kalaninuiulumoku was the son of Kamehamehanui of Maui, and Kekumano (w), and thus a brother of Kalanihelemailuna, the grand-father of Hon. Mrs. Pauahi Bishop.

Peapea was another son of Kamehamehanui of Maui. He was subsequently killed at Hana by the explosion of a keg of gunpowder.

Manonokauakapekulani, also called Kahekilinuiahunu, was the son of Kahekili of Maui and Luahiwa, a daughter of Kekaulike of Maui and Kane-a-Lae (w).

Kalanikupule, son and successor of Kahekili of Maui. His mother was Kauwahine.

Koalaukane, another son of Kahekili and Kauwahine.

Kalaikoa, Hueu, and Kahu, unknown to me.

[313] Pupuka, an Oahu chief of considerable importance, was father of Inaina, the wife of Nahiolea, and mother of Kekuanaoa, late governor of Oahu. Tradition is silent on the descent and connections of the other heroes of this band. They and theirs were probably all exterminated, and not being maritally connected with the victorious side, no scions were left to chant their names.

[314] I have been unable to learn who this Alapai was, and of what family.

[315] In 1779 we have seen that Kaneoneo was on Kauai. He had been contending with his cousin Keawe for the supremacy of Niihau and the possession of the goats left there by Captain Cook, and he had been worsted in the contest. What brought him to Oahu, and what part he played there during those troublous times, is not well known. After the overthrow and death of Kahahana he probably returned to Oahu in the hope that the chapter of accidents might prepare a way for him to recover the throne that his father had lost.

[563] Dates in this column were obtained by Fornander from a source unknown to the editor.

[564] This must be a clerical error, or another name for the same person, as No. 30 in the first list, as also in above table (b), of Oahu, shows Mulielealii the successor of Maweke and predecessor of Moikeha.

[565] See Kaao of Keamalu. Hoku Pakipika, July 12, 1862.

[566] For part of the mele of Kalana see Kuokoa, Dec. 29, 1866.

[567] See Fornander’s Poly. Races, Vol. 1.

[568] The four Hawaiian kapu times of the month were called na la kapu kauila.

[569] Maka olohilohi, or more properly alohilohi, means bright, sparkling eyes.

[570] Written probably about 1870.

[571] A Spanish or Portuguese league is 17¼ to an equatorial degree, 1000 = to 584⁄15 of a degree.

[572] “Chaldean Magic, its Origin and Development, by Fr. Lenormant,” London, Bagslor & Sons, p. 13.

[573] Voyages of the Dutch brig of war Dourga, by D. W. Kolff, trans. by G. W. Earl, p. 133, London, 1840.

[574] This is but a brief outline of characters prominent in this story and incidents of their connection therewith, rather than an outline or condensation of the several plots of this popular myth, its purpose being working notes, likely, for comparison of its celebrities and localities with other legends or traditions, here and in other parts of the Pacific. The same applies to “Extracts from Story of Keanini,” following.

[575] From Ka Hoku o ka Pakipika, Oct. 1. 1861, see also note 1.

[576] Dieffenbach (Travels in New Zealand, p. 64,) says that phallic sculptures are common on tombs, symbolic of vis generatrix of male or female originals.

In the Fiji group also, rude stones resembling milestones, are consecrated to this or that god, at which the natives deposit offerings and before which they worship. (Fiji and the Fijans, by Thos. Williams, p. 173).

[577] In the Asiatic Journal, Feb., 1828, I find that in Deccan and in the collectorship of Punah, the Koonbees, living to the eastward of the western Ghats, worship their principal gods in the form of particular unshaped stones. A black stone is the emblem of Vishnu; a grey one of Siwa or Mahades. So, also, stones are consecrated to or emblematical of Mussooba, the god of revenge; of Vital, the god of demons; of Bal Bheirow or Bharos, the beautiful god. Khundooba, the principal household-god of the whole Deccan, is represented at Jejour by a Lingam.

[578] In Polynesian Researches Ellis explains a similar expression in Tahiti, from the fact that a dark and bronzed complexion was looked upon, among the chiefs, as a sign of manliness, hardihood, and exposure to fatigue and danger, and a pale complexion was considered a sign of effeminacy. The probable reason and explanation of the proverb may be found in the greater amount of tatooing with which the bodies of the chiefs were adorned. As late as the time of Kamehameha I. of Hawaii, his rival Kahekili, King of Maui, had one-half of his body entirely blackened by tatooing.

[579] Some of the comparative words used in this contribution differ from those listed by Fornander in An Account of the Polynesian Race, etc. (Vol. I, pp. 144–147).

[580] The Endeh dialect on Flores, or Endeh has only four radical numerals. Four being uretu, apparently allied to mysol, feet.

It is presumed, says Mr. Rienzi, that the mountaineers of Sunda formerly counted by six, for the word ganap signifies six and total or tally.

[581] On the Baltic coast of Sweden small fish, especially herrings, are counted by fours.

[582] Russian, odin or odno.

[583] Gothic, fidwar, four.

[584] Gothic, ahtau, eight.

[585] Gothic, tig, ten and tiguus.

[586] Kaleikuahulu was a person of ingenuity. He was a chief, a priest, a diviner, a counselor, the king’s genealogist, and a renowned poet who composed many songs. He was a grandson of Keawe, King of Hawaii, and the son of Kumukoa, King of Molokai. He was born at Kainalu on Molokai in the year 1725, when Kalanikuihonoikamoku was King of Maui, and Kanealii his grandmother was chiefess of Molokai. He lived for some time on Oahu and on Kauai, when Kaiana and Namakeha lived with Kamehameha on Hawaii. Kaleikuahulu also lived on Hawaii with Kamehameha, who appointed certain of his chiefs to learn from Kaleikuahulu the genealogy of kings.

Unfortunately the original Hawaiian of the chant was not among the papers of Judge L. Andrews which enrich this collection, nor has a copy been found. The version in Vol. IV of these Memoirs, pp. 13–17, credited to Pakui, resembles it in part.

[587] The balance of this mele I have not been able to obtain. It is said to go on to the time of Keaniniulaokalani.—Editor.

[588] [This noted prophecy of Keaulumoku on the rise of Kamehameha and his overthrow of Keoua, is here published in full in translated form for the first time. Up to canto XII, the translation and its copious notes is the work of Judge Andrews. All revisions have been made with care to do justice to the work of so profound an Hawaiian scholar, yet with reluctance, from the apparent presumption. Judge S. B. Dole expressed himself similarly in his giving publicity for the first time to the translation of cantos I to IX (inclusive) of this chant in the Islander, in 1875. Three other cantos (X, XI and XII) were referred to at that time but were held for revision and only now see print. Since then three additional cantos (XIII, XIV, and XV) are found in the version of “Haui ka Lani” published in King Kalakaua’s “Mele Aimoku” collection of 1886, and are embodied here for completion, translated by the editor of these Memoirs, with the aid of J. P. Kuluwaimaka, a famed chanter. The notes of the larger portion particularly refer to the Hawaiian version, and, as formulated by Judge Andrews, will be found to throw much light on ancient thought and usage, as also interpretations of many obsolete terms.—Editor.]

[589] This section describes first the state of the conquered people, including the district of the first section related to Kau and Puna.

[590] The first canto depicts as already past, the state of the district and the people of Kau, on Hawaii, though the opening lines refer to all the districts.

Haui ka lani, fallen is the chief; that is, Keoua, chief of Kau. This prophecy was uttered eight years before Keoua was conquered. Haui is the ancient and poetical word for haule.

[591] Ka mauli, the weakness, the overthrow, is the ancient pronunciation of maule, and is here in apposition with haui.

[592] Au, a kingdom, a region; honua here merely strengthens au; the meaning of the line is: fallen is the chief—overthrown is the whole kingdom.

[593] Hau lani, hau to breathe hard from fright or fatigue, lani an intensive, a grievous overthrow.

[594] Malolo, a flight as of a conquered foe, a rout, the state of a country where the people are all cut off, intensified by auhee, a flight; that is, a grievous overthrow [of those] forsaken in flight.

[595] Hulimoku, through the islands. The expression may mean all the islands or only the island of Hawaii. The poet was living at Napoopoo in Kona when composing this mele.

[596] He ana hanui, ana, a panting as from severe exertion, strengthened by hanui, a hard breathing struggle, no ke auhee, on account of the flight.

[597] He manomano, numerous, very great, in all directions, was the flight.

[598] Ke hai mai nei ka po, the night declares, tells; that is, the dreams, the common talk, the priests converse about these overturnings.

[599] Ua ka ilaila, the language of Kamehameha; ka often signifies to dash, to strike against; here the poet speaks in the name of Kamehameha.

[600] Kuu po, my night of death or slaughter; meaning, there, at that time spread out [extended] my night of defeat, i.e., in the night when I defeated the enemy.

[601] Kuu po maoli, my real night, everything dark and doubtful; makole, dimsighted.

[602] Hina wale, i.e., Keoua fell in confusion with his forces.

[603] He au, the kingdom, royal authority; honua, land, soil.

[604] Ua lilo, is transferred to another, passed away.

[605] Eia la ia ka lani, here it is [the kingdom] belongs to the chief, Kamehameha.

[606] Ua hele, synonymous with lilo in the line above; that is, all is lost. Keoua and his people.

[607] O ke kino hoi, those in high places about the chiefs.

[608] Kahi haahaa, in low places, conquered, poor.

[609] Ua luia, lu, to shake out, to throw away as useless; a graphic description of a conquered people.

[610] Kana wahine, singular for plural.

[611] Ke ku la na kii elua, literally, there stand these two images; kii signifies not only an image but a sign, a representation; ku, to show, to stand, to appear; paupau, make a great slaughter. The meaning of the poet, is, there exist two evidences of great slaughter.

[612] Ka hale make, etc., their miserable condition as conquered, called hale make, house of death for them, i.e., Keoua’s party, that is one sign or evidence; the other is, ka hale ola ia ia nei, the house of safety for him here; that is, on the side of Kamehameha where the poet appears to be, there is safety and quietness, in opposition to the other side; both imply that there had been a great slaughter.

[613] Ka lanakila, the triumph for him here, i.e., Kamehameha; and auhee, flight, slaughter for them, i.e., Keoua ma. This line expresses the same idea as the preceding.

[614] Kela aina, i.e., Kau. He alii make, conquered, subjugated, politically. Keoua was slain ten years after at Kawaihae.

[615] He malama aina. Hoku has now the care of the land as head man or konohiki. Hoku was the name of the fifteenth day of the month and considered an unfortunate day, in which no one would begin business. It was to the Hawaiians what the dies nefastus was to the Romans. This will account for the following dreary appearance of the country upon which the poet now enters.

[616] Omea, bare, destitute of verdure, also like malolo, no people.

[617] Kamaehu, burnt red or brown, literally, the child of redness, the dry tops of the mountains as blown upon by winds, whirlwinds and storms; so the mountains stand.

[618] Owela, a hot sun in a dry place; uluwela, used to intensify owela.

[619] Kamae, withered; ku, to rise, to float off as miasma; maea, a bad odor, unpleasant smell; lani, towards heaven; or perhaps lani is to be taken here for an intensive, i.e., a very bad smell. This must be from the dead bodies of the fallen, as there could be no vegetable miasma on the mountains blown over by the winds.

[620] Hakoko, to struggle, to wrestle with. This is a bold figure, the stench of dead bodies at night contending with the heat of the sun by day, which shall be the most troublesome.

[621] Maea, to be strong scented, to cause a stench; see above; lani, excessive, very like the mountains of God, i.e., very high, wela inoino loa.

[622] Ua kaiopua, kai to lead along, opua, standing clouds, that is, clouds that appear to stand erect.

[623] Kaiawe, to lead straight forward; the meaning is, that vertical standing clouds were driven over the mountains, they were conducted on bearing showers, storms, etc.

[624] Ua lele ka hoaka; hoaka signifies the spirit, the soul; here it means figuratively, the valuable part, the glory; the glory of the land is fled.

[625] Ka uhane, the soul; this is generally applied to the energizing principle of men in distinction from animals. The soul of the island, here it is going upward—the idea is parallel with the preceding line.

[626] Ua ikea, for ikeia; iliili, small pebbles that have been washed by water. This line is somewhat obscure.

[627] Palila was a man who lived in ancient times, when he died, he was buried among the pebbles, or far down in the earth. What was far down in the earth has been brought to light. So great is this overthrow. The whole line might be thrown into a parenthesis.

[628] Ua hoolei, i.e., the beauty, excellency, and understood; is thrown into a place of death, i.e., those noble qualities are gone; Kaù make la, Kaù is there dead!

[629] Make Kaù, Kaù is subdued by those persons, i.e., the soldiers of Kamehameha.

[630] Ke newa mai nei; newa, to stagger, to move reeling through weakness; the souls approach the land, weak and staggering.

[631] Ka uhane kino wailua is the visible ghost of a person supposed to be seen while the person was still living. The kino wailua as a ghost was supposed to be much larger than the body of the living person.

[632] Ke kino wailua, of the three, i.e., of the three districts or kingdoms, that is, Kaù, Puna and Hilo.

[633] E oe kala, a poetic contraction of aole kala, not lately, long ago; meaning, not lately did he flee, i.e., Keoua, but in the time past he fled; luaha, overcome, conquered.

[634] Ua noa i ka haiia, the sacrifice was completed by being offered by Ku, one of the names of Kamehameha. The whole name was Kunuiakea. It was a custom of Kamehameha, perhaps other chieftains, to offer a sacrifice to the gods on gaining a victory. The inference from the poet’s language is that Keoua had been conquered before.

[635] Ua laumilo, laumilo signifies (1) to rub in one’s hands till ground fine; (2) to collect together as prisoners for slaughter. The souls of the captives are collected together; ua make; that is, the souls of those slain in a former war.

[636] Ua lele, etc., lua pa’u, a pit or place where dead bodies were thrown when slain. Afterwards they were taken up and offered to the god of the conqueror. Lua pa’u was also a pit outside of the luakini or temple.

[637] Aia i ka lua mihi ole, lua mihi ole is synonymous with lua pa’u, there they are where there is no repentance.

[638] Nani, wonderful, very great.

[639] Mimimihi, a poetic form expressing sadness, dejection, referring to Keoua and his party.

[640] Ua mihi, etc., same as above, universal sadness.

[641] Haakulou, haa for hoo, kulou, to bow down, to bend forward; they sit bowed over as in sorrow.

[642] Kalele, to lean the head on the hand.

[643] Ua ai, etc., they eat, i.e., enjoy grief and sadness; like the expression “the joy of grief.” Kena is similar in meaning to ana.

[644] I nai i ka ai, this is a difficult verse to get into English; I nai signifies to eat delicate food, i.e., to feed leisurely, ai is vegetable food in distinction to ia animal food further on in the verse; the meaning then may be, the conquered ones are eating the food of men, i.e., suffering their calamities, undergoing their miseries, partaking of their errors; and parallel with this it is poetical, added, they eat also understood, the ia, the animal food of flight, i.e., they feed upon the food of misfortune, they eat also the stronger food [animal food] of overthrow.

[645] Ua hoaa, ho for hoo; the fire of death, i.e., a deadly fire is kindled, O thou Kalanimakua, i.e., Kamehameha. The expression implies a call upon the conqueror to show mercy to the miserable; see the pathetic lamentation in the next line.

[646] Puna make, etc., supposed to be the expression of exultation of Kamehameha people. The reader will notice the repetition of make to so strengthen and intensify the idea of the total overthrow of Puna. In other places the word make applied on a person, army or nation, does not mean absolute death, i.e., the cessation of life, but a helpless state or condition, as the following line will show.

[647] Ua na, etc., na, to be just alive, having a little breath left, they live just breathing; ke kaili nei, they gasp for breath, nae, the breath of one faint.

[648] Ua kaahili, to struggle to obtain something, here it means to struggle for breath, to catch for breath; mauliawa, the hiccough, in many diseases the last stage of life; ua kona, to rush out as the breath in coughing.

[649] Ua lilo, etc., ea, hanu, and aho are here used as synonymous.

[650] Haalele lakou, i.e., the dead were assigned to the place of warmth, but in the next line they are lost in cold night.

[651] Kaa, to go away, to depart, they have gone to the resting place of night where chill dampness prevails.

[652] Ia mehameha, this is undoubted a play upon the name of the conqueror, the light is gone, literally to desolate places, the idea being that the comforts of life have forsaken the conquered and gone to Kamehameha.

[653] Lilo, the light of day is gone to the father chief.

[654] Noho hookahi, one parent, i.e., Kamehameha, over all Hawaii.

[655] Kau i ka puaneane, puaneane is here put for very long life. As the saying: “Let the king live forever.” Note the figurative description of those lands ended at l. 54. The poet now speaks of Kamehameha and the subjection of Hilo.

[656] Ola, etc., let the chief live; e haili make, a sign or symptom of his death, synonymous with the preceding verse—a prayer of the poet for the long life of Kamehameha.

[657] I ka haili, etc., these lines express the blessings of the poet upon the conqueror.

[658] He ano make, Hilo is under sentence of death, i.e., already as dead. Waiakea is the representative place of Hilo.

[659] Lumia for lumiia, to be pressed together, to be thrown down or into confusion.

[660] Lele, etc., Hilo means to twist as a rope or string.

[661] Hilo paliku, the north or largest part of Hilo is cut up with palis or ravines; she cries or wails in death. Hilo paliku was the north part; Hilo nei, where the poet or the conqueror was, i.e., the south part wails also.

[662] Aia make a, the a is emphatic, even now dead; i ka poli oia, in a distant place of suffering, a place of darkness.

[663] Na moku, the six divisions or districts, the dead divisions of the island gone to the chief; lilo understood, they have become the property of the chief, i.e., Kamehameha. In this place, as in many others, the word make does not mean dead absolute, but bereft of power, political life.

[664] Uuku, etc., Hawaii is of small consequence; lomia for lomiia, grasped or compressed in the hand of Kamehameha.

[665] Kapauu, to hold firmly as one holds a slippery fish; akau, lima understood, right hand.

[666] E ike, etc., thou shalt soon see, the poet addresses the enemies of Kamehameha; the singular for the plural, Ye shall.

[667] Akamahaoaina, an epithet of Kamehameha; the literal meaning is, ye shall see the shadow of one seizing land.

[668] I ke kama, even the child of Kupuapa; a contraction of Kalanikupuapaikalani, i.e., the father of Kamehameha; another name was Keoua, the younger brother, kaikaina of Kalaniopuu.

[669] I ke keiki, to the child; hana a ka lani, according to the chief, i.e., doing the work, managing the business of a child; i kahukoko, this is connected with i ke keiki, the child, the struggler for the island.

[670] I ke kaina, by the marching or stepping of a soldier, with boldness and resolution, over the kapu ground; the luahine, name of a rope fixed around a place within which was the wrestling ground. It was kapu to break over such places, but Kamehameha fearlessly did so.

[671] Komo Papa. i.e., Kamehameha, kui, etc., Papa entered and fought left-handedly. The old people say that all Kamehameha’s military tactics were new to his adversaries, they did not understand his maneuvers. In this he resembled the Great Napoleon.

[672] Ke kipu, to restrain, to draw up as one reins up a horse; the land; the people of the land.

[673] Ka lima aiwaiwa, a strong enough arm.

[674] O ka lani, even the Chief Aneheaulaweaina, i.e., Kamehameha.

[675] Ka lima akau, the right hand of Alapauilamoku, the sweeper of the island, Kamehameha.

[676] Ilaila ka oikepa, there, with him are double tusks; oikepa, the tusk, especially of a large hog.

[677] Hinamoe, an ancient chief famed for his strength and for his dashing way among his enemies; so is Kamehameha.

[678] O kahi ia, where was Hinamoe, there death lay.

[679] Ainewanewaole, see newanewa with ole, without faltering, i.e., Hinamoe.

[680] Lalau ke lani, Kamehameha lays hold; moa, literally, it is cooked, it is done, finished. Caesar is represented as saying after a conquest, “veni, vidi, vici,” I came, I saw, I conquered; but the Hawaiian poet says of Kamehameha, the chief lays hold, moa, they [the enemy] are cooked, subdued.

[681] Opaha kua, opaha, to cast or throw away, here to throw over the back; i olomehani, a place of darkness, a place of filth.

[682] Hookui, to thrust, to push; haihai, broken, bones understood; hahai, to chase, pursue; moloku, moloalo, behind and before.

[683] Haka iwi, the bones of the land are broken; manunu, to creak as broken bones, the bones of the plain creak.

[684] Uina, to crack, creaking, breaking.

[685] Ua hano, he wheezes, etc.; kekee, to be crooked, to double up; kaka, to be hot as in a hot room, kiikii, wela; ka lani, the air, atmosphere.

[686] Kaha, to fall irregularly; walawala, irregularly in movement; kaha, the action of a kite, in its motion downwards, that is bowing. Kaha ka lewa, the atmosphere falls; lele walawala, uncertain, uneven over and over as a kite, so are the enemies of Kamehameha.

[687] Ke aupio, aupuni, all round the country.

[688] Ka manea, a toe-nail, not a finger nail, meaning, he, the enemy, is the toe-nail of the island, i.e., underneath all.

[689] Ka auae, there is the chin above; o ke poo aia ilalo, the top of the head is below. The poet would say an utter subversion of the kingdom.

[690] Swinging back and forth, unstable.

[691] Ka koali, a swing such as children play on. Hawaii is a swing, it is like a rope of a pinao. The pinao is a swing; koali, a small rope used to work the swing backwards and forwards, practiced by men and children. Ka koali and ka pinao are possessives, and signify their characters.

[692] I ke kaiewe, followers or adherents to a chief, meaning, by thy adherents O chief, and by this chief is the overthrow.

[693] Ua makaio, to look this way as in fear in the jungle like wild cattle or other animals, applied also to people pursued by an enemy.

[694] Ke makawi, to make a great slaughter not sparing any.

[695] Ua mio, to flow swiftly, as water through a constrained place, applied to the flight of Kamehameha’s enemies.

[696] Me he umu puhi, like the smoking oven, or Pele, the volcano.

[697] Ke ku o ke ehu, like the rising of the red dirt towards heaven in a whirlwind.

[698] Me he lumanawahua, the colic, internal distress. Kaikoo, the constant restlessness of the surf, another figure strengthening lumanawahua. E—a— here the reciter or chanter of the mele extends his voice ad libitum.

[699] Ku ka puna, the soft coral such as is burnt into lime is thrown together on the beach. So the enemy are thrown promiscuously together.

[700] Ua limua, to collect many things in one place. Opala, these things, the property of chiefs have become opala, worthless, things for Kamehameha.

[701] No ka lani, belonging to the chief is the island and the land.

[702] Ka uka, what belongs to the upland and inland, and all that is in the ocean, i.e., full and entire possession by conquest.

[703] A nona ke kau hooilo, the six months of winter, the same as kau makalii, the six summer months.

[704] Ka malama, the month, the seven stars now in sight.

[705] Ke kapola pilau, 1st, the property of a chief of all kinds and everywhere; 2d, the steward or person who had the charge of such property.

[706] No ke alii ka ukana, property that may be transferred or carried from place to place, but ukana kikoolà, property not able to be carried on account of its weight or quantity, as we say, fixed property.

[707] O ka haopae, property that floats ashore from the sea, as it was called in former times because the most valuable property from the sea was the iron, hao, from wreckage; ka manu pae, birds driven here by the winds perhaps; i ka honua, upon the land.

[708] O ka ea ka honu, the sea turtle; makaulii, broad-backed, thick-shelled; mo ka palaoa, mo for moku, ka palaoa, the ivory of dead whales. For Kamehameha is the broad-backed turtle, and the whale ivory.

[709] Ka uhu kai, uhu, name of a fish that made its appearance and came ashore once a year.

[710] Niaupio ka lani, epithet of the only, the highest chief, hence in blessing him they said, “e niau pio ka lani,” let the king live forever, as in the Eastern countries.

[711] Ke kupa ai au, ai au, constantly, continually, forever may Kamehameha live a chief.

[712] Ka niau, to wrap in the leaves of the niau, kaa, to swathe, to bind up, to go around as a piece of land; kaaniau signifies to bind up as a dead body and carry about a country. Ka lana, this applies to uprightness and excellence of Kamehameha; let him be celebrated along with the short god and the long god. Their gods accompanied the high chief wherever they went. (See Antiquities.)

[713] Holo kapapa, to go quietly, in peace; kuapapa, all quiet, no enemies; a he alii, and is a chief in possession of the island—the chief, i.e., Kamehameha. O ka lani synonymous with alii aimoku.

[714] Ku ka hula, hoala ia hua, to get up a dance, they dance; ka papa he hahuu, a pleasant, even, smooth ground for dancing. This practice of getting up a dance in honor of a celebrated man is not unknown in Christian countries.

[715] Ulu papa, ulu, to rise up and down as in some dances; ulu papa mahimahi, the rise and fall in classes like the mahimahi (name of a fish), which moves in shoals, so the people follow Kamehameha throughout the islands.

[716] I ka pii, in leaping, jumping in the dance; i kanapii, of this and that one; pii ke ala, so goes up and down the path; o ana, suffering to get to Hilo, dancing up and down is like going in the fatiguing road to Hilo from Hamakua. By this it appears that the heathen dance was an up and down movement.

[717] I kana lapa, from one ridge to another.

[718] Io, meat, flesh; alaulau, bad meat, hurt, spoiled. Kaù and Puna are putrid meat.

[719] Ai koke no, they quickly eat, that is, peck each other as a brood of chickens; Keawemauhili at Hilo quarreled with Keoua at Kaù, pecked each other.

[720] Nani wale lakou, that is Hilo people and Kaù people, wonderful how shamefully they behave, how disappointed.

[721] Lea ka hoka, their disappointment, shame was their pleasure for the greatness of the ahuawa, disappointment, shame, grief.

[722] Aloha ino, a phrase of great contempt; also of great affection, according as it is spoken; great contempt for their present disappointment.

[723] E hapa ka hoka, much less shame to the crown, if he, Keawemauhili had fled to Kailua.

[724] Eia na hokahoka iho, here is the great shame, another ground of shame; alaela—alaila, these at that transaction; he kela, to exceed, to be more, to excel, this exceeds all other deeds of shame.

[725] He aiwaiwa nei, he aa, dumb, acting like deaf persons with one mind, Keawemauhili and Keoua. Language of the poet.

[726] Aia ke aa, there was nothing but deafness, stubbornness, windy Kaù was deaf at Keaa, a place in Kaù.

[727] Apiki Puna, false was Puna, deceitful; Leleapiki, name of a land in Puna; ke nana la, if one looks at Nanawale (name of a place in Puna).

[728] Lalau wale ana Hilo one, sandy Hilo is mischievous. Hilo at Waiakea was called Hilo one for the flat surface and much sand; i Kalalau, a place north of Waiakea.

[729] Ua oki i opeana Hilo, the chief and people are destroyed, rendered powerless by having their hands tied behind their back; Opea, name of a small land in Hilo.

[730] Hilo paliku, north part of Hilo; Hilo pali, thus all parts of Hilo were like a person with hands bound behind his back.

[731] Ku wale Hilo (alii) stands ashamed, in shame Kueo goes as a poor man to the mountains; Kueo applies to one who has had property, but has been stripped of everything and goes about in poverty.

[732] I ka uka o Laa, on the upper side of Laa, name of a land in Puna, on the road to the volcano from Hilo; i Paoole, name of a land in Laa. To these lands the people of Hilo had fled when conquered.

[733] Aole kohukohu, not certain, not fixed; ka moe wale, the people of the land simply live, stay; makau wale, liable to be driven off at any time.

[734] Kaina kino, i.e., kaina kino, kai to carry off, to seize, kaina bodily. Hilo is full of ridges (olapa’s) rendered useless for cultivation.

[735] Ka hoomoku. the people of Hilo, Puna and Kau having lost their lands now stay on lands not their own. Hoomoku, to place a person over a moku, district of country.

[736] He ulu alanamoku, ulu to grow like a tree, alanamoku, a sacrifice for a district. Keia, these lands have all grown up into a sacrifice by the chief, i.e., Kamehameha.

[737] E Malele kuala. Pokikaina, Kahuaole, Naka, names of ancient chiefs to whom Kamehameha is likened.

[738] E Kakae, the son of Kahekili, names still applied to Kamehameha; ke kani mai nei ka alana, to sing, to pray, i.e., the offering.

[739] Ke oho, proclaim aloud, as many voices in praise proclaim the sacrifice to the one father, “live forever.” (See l. 109.)

[740] Ka hulu kupu, the new feathers, new hair, hence the fresh or growing glories of Kamehameha, i.e., of his honor, his army, his wealth; o kona au, of his kingdom.

[741] Ke kokoia, to lead on, to be drawn or dragged backward and forward as a dead body of one slain in battle; this applies to the districts, lands and people taken by Kamehameha.

[742] Ke kauo ia mai nei, they are dragged hither, the districts, lands, people; ke koloa, to draw as with a rope the moku, i.e., Hilo, Puna, Kau.

[743] Owai ke kanaka, who is the person to be sacrificed by Kamehameha. This is the language of the poet.

[744] O hooleia, the o is the answer to the question owai; hooleia is for hoohohoolei, to shout aloud, to cry out as many. O maua, the poet and his assistant, we two, we two here, Kukapalani o Kamehameha.

[745] No luna ke kanaka, from above is the man to offer the sacrifice.

[746] He hulu alii, the dress, the ornament, the external appearance of the chief is what belongs to him; he liko, the bud, first shoot of a chief is his child; ke a, syllable used in cantillating.

[747] Ke haipo me ka haiao, haipo, the prayer offered by the priest in the temple (heiau) by night; haiao, the same offered by day.

[748] Ko ke kahuna hai kupua, it belongs to the priest to declare ancient transactions. (See Antiquities.)

[749] Ko ke akua haiamio, haiamia, to reveal what is long past, or beyond the research of man; meaning it belongs to the god to reveal or show the priest to declare to men what they do not know; ko ka aina, what belongs to the land, holding fast the land; a huli honua, everywhere, all about the island.

[750] Hai ka lani, hai to offer a sacrifice, the chief Kamehameha had conquered the three districts, he was offering a sacrifice; when this was finished, noa ka moku, freedom from war, followed.

[751] Hai ka lani, the chief Kamehameha offered Puna in sacrifice, Puna and all belonging; ka, possessive; kolii, a diminished part, a small part of a thing.

[752] Kapueokahi, a small land in Puna. The name also of the harbor of Hana, Maui.

[753] Maloo ka lani, the heavens are dry. the land is dried, the pits have no dew, no rain, nor moisture. This line is descriptive of a long season of drought in the southern and eastern parts of Hawaii. The air (lani) becomes dry, the rocks and earth become heated, all moisture seems to be gone, the ravines down which the water runs impetuously during the rainy season forms in many places, deep pools (lua), the poet here asserts that even these are now dry.

[754] Ka po, the under world, the place of darkness, meaning, in the dark world, no clouds float there.

[755] Ku ka laulama, the signals of joy are set up; laulama, a bonfire as a sign of rejoicing for victory around the island.

[756] Ku pono ka limu, the sea moss stands erect for the chief Kamehameha, to honor him. This limu was highly regarded as food by the chiefs.

[757] I ka hoanoho, one who dwells on a land, keeps possession. Kamehameha held possession under Ku, an ancient god; e ka lani, the chief, synonymous with me hoanoho, Kamehameha, the chief, is in possession under Ku; he hiwahiwa, he is greatly beloved by Lono.

[758] He hikuhiku, the name of a thing greatly esteemed as a plaything by a child, like hiwahiwa, he is dear to the poe kiniakua, the 40,000 gods. Kamehameha was the favorite of all the gods.

[759] He kupu na Maliu, kupu, to sprout, to grow, but here a descendant, same as kupuna na Maliu, a man celebrated in ancient times for his piety and goodness; na laua me Kaekae, another devotedly pious man. These pious men and others were renowned not only for their piety while living but the gods watched over them and kept them alive to extreme old age. Kamehameha was defended as though he was a child of these pious persons.

[760] Hanau mai, and when born, e ake no e haipule, when young he wished to be pious.

[761] Wahi ka niu, he broke the fresh coconut, i.e., offered to the god of night while young, an evidence of his piety.

[762] Niu maka, fresh young coconuts; o nolaelae, it was by the water of young coconuts that the poe kilo made out their divinations; nolaelae, clear, distinct.

[763] Waiho wale kahiko, things that have been secret, unknown from ancient times, time of Akea, are now known.

[764] Ikea kahua Waiali, appears the base, foundation, place for the king when he speaks, rostrum for speakers.

[765] Ikea hipahipa, wonder, strange thing, there has appeared the wonder of the island in the overthrow, the new state of things.

[766] Ka pae kii, the images of the gods stand in rows. This is said in distinction from the former times of confusion during the war.

[767] Ka hale hau, a place within the heiau (temple) where the people heard the voice of what was done.

[768] Ka kakou, for us, common people, to see the wailing, pihe, wawa, the noise then made.

[769] He wa hee paha, it was the time perhaps of the flight of the people of the island.

[770] A o no, ao should be understood as aole, as it sometimes is in poetry. The place where the enemies of Kamehameha were: Ka! astonishment indeed, some time ago the lands have yielded, been conquered.

[771] I ke kulu, kulu the setting of the sun, same as napoo. Hilo, the people of Hilo fled in the evening.

[772] Hee Puna, Puna fled in the morning; i ka aluna awakea, when the sun was a little turned at noon Kaù fled.

[773] Puni koke, pau koke, it was done quickly even in one day.

[774] Kaele, quickly, the districts were quickly conquered by strength, i.e., the invincible power of Kamehameha; poniuniu, dizzy.

[775] Laka Hawaii, the island conquered by the chief and warriors became tame and lived quietly.

[776] Wa iho la, Kamehameha’s people converse over what they have gained, liked the butterflies around the flowers of the koali (convolvulus); ninia, a medicine; the capture of the island was the medicine that gave comfort to the eyeball (center) of the island, i.e., all the island. Kamehameha poured on the oil and the island was comforted.

[777] I pau ka pohihi, pohihi applies to the condition of the people, their vision was obscured in regard to their civil rights.

[778] Kahe ai ka walekea, wale, soft matter, matter that issues from a sore, kea, white, the white matter flows from the eyes.

[779] E hihiu, the island was wild, untamed, badly governed by the former chiefs; ua ike pono ia ka lani, it was well known to the chief, Kamehameha.

[780] I kona kahu, Kamehameha becoming kahu, guardian, that was what tamed it, the island.

[781] Ua hei akula, they are caught as with a rope, i.e., those lands with their chiefs and people; hei represents the action of throwing the lasso. I ka upena, by a net, with the voice of flattery.

[782] I kupalu ia i ka muhee, Kamehameha fattened them with the bait, puua; they were choked with the muhee (a fish), the bait sticking in their throats.

[783] Ua hanai i ka iao, they were fed with the iao, a species of small fish, i.e., Kamehameha fed them. Hoo-lulu—Hooalualu, to collect, to gather; they were gathered like the aku, a species of fish which swim in shoals and can be baited by feeding them and afterwards caught in great quantities.

[784] I kimokimo, dogs were fed by throwing them on their back and as they opened their mouths a person would drop a fish into their open mouth, that was kimokimo, the fish was called hauna.

[785] Hahai, being thus fed the dog would follow his master. Wini auka, a great multitude, ka moku, the people, as Kamehameha fed and fattened the people, they followed him in long trains.

[786] Eia ke ka mai nei, the expression of the poet. Ka, to sweep, to brush around like the tail of a horse, hielo—huelo, tail; here by the coming of Kamehameha sweeps around the red tail of the land.

[787] Me he ilio welu, welu well fed; moe poli la, like a well fed dog that lies in the bosom, i.e., a favorite.

[788] E pakele ia aina, these lands, i.e., Hilo, Puna, Kau; e pakele ia aina, an affirmative form, but the meaning is negative, i.e., they shall not escape. Kaiole na kamau, name of Kamehameha.

[789] I ka kumu, the first, the chief, the alihikaua, the greatest leader of soldiers, i puka mai ai, that has ever risen.

[790] He kino pahaohao, the soldier has a person unlike any other, invulnerable; he ouli e, not like any other, strange to look at.

[791] E wanahina, to stand erect like the hair on the shoulders of an angry dog, or the scales of certain fish, bristling, fearless.

[792] E okalakala, rough on top of his head. Keohohiwa, name of Kamehameha.

[793] He moano hiwa, a dark red all over is the chief, that is a comparison of the chief to this red fish.

[794] He kea-puaa, boar; makai olelepa, fierce, fearless, a puaa strong at rooting. The wild boar of the islands was the most powerful, energetic and fierce of any animal that the people knew of; these names applied to Kamehameha.

[795] E haulani ana. overthrowing, upturning the islands; e a, to give attention.

[796] Puipui ka moku, the island is enlarged by the triumph of the chief. Kamehameha has enlarged himself, he loaa, etc., he obtained it in the day of his strength.

[797] He ikaika hili au, an action like the sword exercise; ikaika, strong; hiliau, brandishing as one does a sword, or a boxer his arms; o ka neiku, nei, the wail, cry of many voices; ka, a strengthening of the idea; neiku, like the sliding down of a high pali; nei used in poetry for nee, to move off.

[798] O ka malio, 1st, the sensation to the eyes of looking at the sun, at first a dazzling brightness, afterwards different shades of darkness; 2nd, such shades of light as are seen early in the morning or at the setting of the sun; aka, a shadow, an appearance.

[799] O akaleimalio, the sudden entrance of light, like lightning, a flash of light; this is said in praise of Kamehameha for the sudden coming upon his enemies; o Leimanoano, very sacred, applied to Kamehameha as a sacred chief.

[800] O haili, name of a large bird known or spoken of by the ancients; kaununalau, strong and able to carry off a man, such a bird was Haili, i.e., Kamehameha.

[801] Ka manu iolana, the bird that sings when flying high in the air, i.e., haili i ana, speaking like io ana, singing. Kiwaa, a large bird in ancient times; o lele i ana, singing in its flight; these were resemblances to Kamehameha.

[802] O ka io lele, name of a bird like an owl in its hovering, or standing still in the air, it is a black bird; lele mapumapu, a hovering as a bird floating in the air, flapping with the wings, but making no progress. O na pua a ka lani, na pua, the ancestors of Kamehameha, the descendants of chiefs down to Kamehameha’s time.

[803] O Halulu, o Hiapo, two fabled birds which Kamehameha worshiped, and Kamehameha’s feathered god, Kaili, when the feather sprung up in the forehead of the god, the people thought it a sign of ability to conquer; o ka makia, that which fastens together, as with a pin or nail; o ka makia o Kamehameha, he held together the islands; lele huna, falling, as drops of rain; i ka apana, falling to pieces.

[804] O ka pukoa kani aina, the coral reef is a strong land; kani, strong, applied to Kamehameha, he is a strong barrier, i.e., a conquering warrior; o ke koae, a bird that flies with a motion like that of a person swimming; manu, a bird descended from kuala, a large bird of ancient times.

[805] He a, this has no meaning, it is simply the lengthening of the voice in cantillating, here used to call attention to the foregoing, often used at the end of a line, in some poetry at the beginning like this.

[806] He haihai pua, a breaker of blossoms, as these birds; he naulu, a shower with wind; kaupua, falling on buds and blossoms; likomoku, the bud, the growing of the islands.

[807] Ke kaapeha, 1st, to fold up as a long bundle; 2nd, to manage as a bird does its tail feathers in steering its course, or like the steering of a boat with a long oar; analio, the tail feathers of a bird. Ke koo, the long tail feathers of a bird; leina pawa, the bird that flies very early in the morning, expressions assimilated and in praise of Kamehameha.

[808] Ka ao, a bird about the size of a hen, black feathers, very long wings, sings loudly; i kani ka poa, poa the sound of the wings of a cock before he crows; i ke kuahiwi, on the mountains. These actions are all likened to those of Kamehameha.

[809] Nana poa, who flaps his wings upon the mountain; hikilele, wakes up the inland dwellers; haili, the forest upland from Hilo.

[810] Puiwa, suddenly frightened, applied to the people at the boasting, bragging; paha, to boast, to brag of a place, country, or person; a ka lani, Kamehameha.

[811] Paha ka lani, Kamehameha boasts at Kukuipahu, name of the place where Kamehameha encamped above Hilo.

[812] Kani ka ikuwa, to sound with a loud stentorian voice, to call aloud; a miha, 1st, to float off silently, calmly; 2nd, the calmer silence after a great noise, applied to Kamehameha commanding his soldiers, for he had a very strong voice.

[813] Kani ka laka, of loud voice, Kamehameha cried aloud. His voice frightened his enemies, they fled quickly.

[814] Nakolokolo, all Hilo ran inland, rushed inland of Makaholo up above Waiakea.

[815] Wahia ka manawa, wahia for wehi ia, to break, ka manawa, the top of the head, literally, the open place in children’s heads where the pulse beats, the head of the upland is broken.

[816] Nakaka, broken up, full of cracks as wet ground suddenly dried up cracks open. Ka, astonishing, wonderful; i ka ai, an expression often used, as ka i ka ai ka aihue, wonderful the theft, a ka haiwale, astonishing their cowardice and fear.