Chapter LI: Canto XV (10)

[817] A li, to tremble with fear; the hulu, hair, the hair of the hohe, coward, trembles; wiwo a kolo, fearful he crawls away and acts the hen in secret, or sits like a frightened hen in a secret place. A vivid description of a coward in battle.

[818] Weliweli, the enemies of Kamehameha tremble at the sound of the voice of the soldiers.

[819] Ke heu, to sound as the voice of the owl or other bird while flying, here it signifies sound as a loud voice.

[820] A o ka lani, the chief is a fowl perched on its sleeping place.

[821] I ka i ka ai, astonishing, wonderful is the transfer of Hawaii.

[822] O Hawaii kahua, a place of business, Hawaii is a cock-pit, or arena, otherwise a battle ground.

[823] Haka for hakaka; ka moa mahi, a cock kept as a pet, trained to fight; mahi a favorite; punahele, greatly cared for.

[824] Hakau, to fight, contend.

[825] Haka, to fight; koeleele ikaika, strongly, valiantly; ui, the young man, Kamehameha son of Keoua.

[826] Walu, to scratch, to sharpen; kakala, the spur of a cock, he whets his spurs; pikawai, pick up something as if eating, as cocks when fighting.

[827] Huai, to scratch as a fowl, like helu, scratches in the cock-pit of this Hilo.

[828] Hoonoho ka uli, uli koa, a signal of an army; he ouli, a sign, the standard of the army is set up; hoahoaka, to stir up as dirt in a whirlwind, the dust was stirred up by the movement of the soldiers.

[829] Iho, to flow as perspiration, to sweat, the perspiration flows freely from the forehead of Laniulimahiia, i.e., Kamehameha.

[830] I ko ai, to verify, to make true, to insure the place—the battlefield Mokuohai, where Kamehameha first conquered Kiwalaò near Keei in Kona; i hao, taken by violence, robbery; Kamehameha had taken that place formerly but to secure it he must conquer Hilo.

[831] I ohi, to take, as one’s own; kapili, name of the property staked on each side when a game is about to be played; mau, the property gained or lost, that he might take the property staked for he had conquered, i.e., Kamehameha; i kahi one, at the sand beach, i.e., the country at Hauiki at Keei.

[832] O ka lani kela, his first antagonist Kiwalaò; o ka lani keia, this is Kamehameha; they were about to play a game for the island, Hawaii was the stake.

[833] Koi kaakumu, koi to stake property in gambling; kaakumu was the ancient name of property staked; there at Keei the property was staked. Koi pa i ke poho, the game was played to the loss of Kiwalaò.

[834] Pa i ke kumu, pa to strike, kumu was a large stone set up to stop the rolling maika and where the object was to be hit. (See Antiquities.) Kamehameha had hit the kumu, he had gained; helu palua, he now counts double having gained; helu koke, quickly counts, i.e., receives; puni eo, the reward at the appointed time.

[835] Eia koi aina, this is the person who staked land, Kamehameha; può ka lima, to clap together as the hands, as a signal of having gained, or done something; oia kòi moku, o Kamehameha, this is the person who staked the island of Kamehameha.

[836] O ka lani Kauikeaouli, that is Kiwalaò, Kamehameha’s adversary. Kalaninui was Kamehameha.

[837] O ka mea, he is the person by whom is the flight, the nana serves for the hoo to auhee; he, Kamehameha, caused the flight.

[838] O loaa auanei, anei question; hunahuna, a secret hiding place. See huna. Did he gain or find a hiding place? No.

[839] I hee, flee, run away, i.e., Kiwalaò.

[840] All classes of men saw him flee, the little man, the great man, etc.

[841] Akahipapa, name of the place where Kamehameha and Kiwalaò met and conversed together.

[842] The following lines describe the conversation of Kamehameha and Kiwalaò. Haawi oe i kou ea, thou gavest the breath, o kou make, and death, i.e., to give one’s life and death. Kiwalaò did not wish to fight, but Keoua did.

[843] Ala, for aiala, ano, now it is lost; welawela, to be stingy, to hold back one’s giving; mai eaea, do not quarrel; mai puniu, be not close, stingy.

[844] Waihoa, for e waihoia, let go, leave; ko ia, his, for kona; ko, what he has gained by war; me koia nei olioli, with his satisfaction. This is the advice of the poet to Kiwalaò.

[845] Na pilikamau, followers, those attached to Kamehameha; na kahu lauaua, makaulii, the officers, those standing high with Kamehameha.

[846] O ka moa i hanai ia, the fattened fowl, Kamehameha; oki o ka lani, the chief is a finished man, nothing wanting, i.e., the poet meant to say, “he is a gentleman.”

[847] I lania, to lay before a fire to dry. Those who practiced keeping and training game cocks, kept them just before the fight on roosts over a low fire of coals to strengthen them and make them fierce; hale uahi was the smoke house where these cocks were set in training. Kani, to sound, kani eena, to sound roughly, as starched paper, rattled as starched cloth; so the feathers of these trained cocks sounded.

[848] Ohiohi, variegated, many colored, as the feathers of a cock; me he hoe panoa, a kind of paddle found on Kauai, the wood was variegated with many colors; me he puu kauila, name of a heavy, hard red-wood. Where a heap of war instruments lay piled together there was a singular appearance; ka io, the mass, the heap. So Kamehameha appeared.

[849] E hulili, a rising tremor, the tremulous motion of the feathers of a cock when fighting, the feathers tremble and napa, slightly rise and fall. Ka paku, when spurring, paku keehi (kicking).

[850] Hookahi, once the striking, pakuna, i.e., pakuana, as if one stroke of the spur was enough.

[851] Ku no i ka ihu, the conquering cock strikes his adversary in the head, the conquered one flees, hai liilii, broken to pieces, i.e., entirely conquered; ia na, he emphatically, such was the fight between Kamehameha and Kiwalaò.

[852] Kahili, to sweep, to brush away as light substances; hao lele, to carry away, synonymous with hao ikaika; wili, to twist, the action of a whirlwind; o kai, great numbers of whirlwinds, with great strength the dust is raised in frequent whirls toward heaven.

[853] O kai ke ea, okai huakai, the dust goes in great bands, or companies, as seen coming from the mountains; puoko, to ascend as flames of fire; ula, red, applied to the ascent of red dirt as at Lahainaluna; i kai, towards the sea.

[854] Me he ku na ku ua, as the rising, coming on of a red shower as at Kaanapali seen from Lahainaluna, so is the soldier’s person, Kamehameha.

[855] O ka lani ia, ia emphatic, he; a ka lani, son of a chief.

[856] O ka lani anei, is the chief a soldier, and will he take pleasure with the holua? A pastime among the ancients.

[857] Kapehe, to converse deceitfully, when a person’s real meaning is different from his apparent, hoomahua, to deceive, will he talk deceitfully to please the deceived.

[858] Ke kaiena, those occupying the house boast, are proud, i.e., the followers of Kamehameha; noho hale, the resident of a house or land under a chief.

[859] E uaua, to waste, to spend needlessly; ka lau, four thousand, here, for the many, the many parents under Kamehameha will waste the property and rights they have gained; hoano, to take in possession another’s property; keha, proudly, without regard to another’s right; ka umauma, the breast, i.e., the mind.

[860] Ua ai kahela ka uha, kahela, satisfied, having enough, they eat at leisure sitting upon their hams, haunches; ku ka hale iki, this is done in small houses and large ones. This language applies to the followers of Kamehameha as though they had conquered and the conduct is reprobated by the poet.

[861] Ka pa wiwi, the tall high fence around the house; ka pa laau, the stick, or strong fence, this applied as before to Kamehameha’s men after the conquest.

[862] Ka aleo hale, a high house, i.e., a house with rafters made into a very sharp roof; moe, these were sleeping houses; me ka amana, boards or sticks put up for shelves for laying kapas or other property on.

[863] Ka halau aina, the long house where the women might eat, aina for ai ana; the halau was often used for a canoe house, but generally as an eating house for women; halau was a long and large house with the door in the end, a common house had its door in front.

[864] Lulu kohekohe, kohe name of the grass that springs up and grows in kalo patches, the kohe is spread down, hohola ka moena, the mat is spread on top.

[865] Kau ka pakakeha, to lie on the back with the head raised on a pillow, i.e., to lie like a chief in great dignity, so the followers of Kamehameha who ape his dignity.

[866] Lele kahili, the fly brushes swing at the door as the masters would lie near the door; holo ka uhai, the door shut; uhai, the shutter of the door; kapa eleele the sleeping kapa: The fly brush waved, the door was shut, the black kapa drawn up and the chief went to sleep.

[867] Holo pee iki, literally, run, hide a little, i.e., when one is weary to go to kuono, place of enjoyment, kuu ka luhi, dismiss fatigue and care.

[868] Ina mahana Kanaloa, etc., relates to the affection and tranquility of Kanaloa and wife.

[869] Lea ka ai, joyful the person who has much land, hence much food, many enjoyments.

[870] I ka pale ihe ui, in parrying the spear, ui, strong, energetic, o ka lani, Kamehameha; hahaki, to break as a stick or spear, to break the points of spears is sweet, gives him an appetite; it was pleasure for him to play with war instruments.

[871] Lea ke kau ai, pleasurable, at ease, at peace, no enemies, season of fish, food; he maona, when he was fully supplied, those below him supplied all his wants.

[872] He maona ai kou, thine is the fullness of food, even ye the poor people, noanoa, common people.

[873] He maona moku, it is of the chief to be satisfied with districts of country, kingdoms.

[874] Ke i aku nei, he, Kamehameha, says I will eat, I will finish; moku, an end, the remaining sweetness of eating.

[875] I na hai ai, collections of hogs, fowls, dogs; these are called hai ai, here connected with au honua, it means the districts, lands, and all that belongs to them.

[876] I ka hoolua pikao, hoolua, to do twice, to do over again, as to bake hogs, dogs, fish twice over, baked until dry; no moisture, but not burnt. The islands were to Kamehameha as dry meat, thoroughly baked.

[877] Ai kalani, the king enjoys Hawaii, i.e., Kaù, Puna and Hilo; pakaeaea, wrinkles on the skin, when one is just able to crawl from extreme old age.

[878] Limu kohu, limu, sea moss, considered an extremely fine dish; kohu, fitting as a fine garment (kapa) does a chief, hence, the chief is noble and grand in his appearance; ke hele, when he goes abroad, i kohu no, fitted out, consistent as a noble chief.

[879] He alii pono, a supremely excellent chief, an excellent country.

[880] Hawaii the former possession of Keawe.

[881] O ka lani, Kamehameha is the Malela, the superior. Malela, an ancient king of excellent character, formerly lived on Oahu. Kamehameha is likened to him.

[882] Ea Malela, ka moaeku, Malela arose, came as the strong east wind; moae, the soft east wind; Moaeku, is the strong east wind.

[883] Ka moae kukuku, the strong east wind, stronger than moaeku, which is the commencement of a strong wind. Moae kukuku is when the wind rages, pakuku ahi when it rages furiously as fire.

[884] Ka makani, a strong east wind. Akaleiohua, name of an ancient chief. Kamehameha is Akaleiohua, the poet will not admit any are stronger than he.

[885] O Kalaninui was a kapu chief of the highest grade, a high chief of Maui, the brother of Kahekili who was the father of Kamehameha.

[886] O ke kapu no, he was a real kapu chief; hoano, separated, sacred. Pau no, pili no, nona no, he belongs, is connected with this chief, i.e., Kamehameha.

[887] O ka moe, the obeisance, the bowing down, the prostration of the people on the approach of a chief; o ke puhi, the burning of a person who does not prostrate himself before a chief, i.e., a chief of the highest class: o ka wohi, epithet of a chief below that of an alii puhi ahi, they are all below Kamehameha.

[888] O ke alii, Kamehameha was a high chief, his natural chieftainship was one; o ke koa, his being a successful soldier was the second part [of his greatness].

[889] O ka lani, he, Kamehameha, was a chief, he was a man, a common man. Iolaniku, io, name of a bird that soars high in the air, lani very high. Ku, name of one of the great gods.

[890] He kanaka no kaulu hanae, a man from on high, kaulu, what is very high, on top of a cliff; no kaulu makani, from the high place of winds of Laa; the god of the winds. Name of the man who regulated the wind, lived at the extreme west end of Molokai.

[891] O Kameeliko, the name of one of the ancestors of Kamehameha; o ka lani nui, of the high chief; na pua, descendant; mamo a Hoomilialau, an ancient chiefess, the goddess of storms, hurricanes, thunder, and all wonderful events; meaning Kameeliko, i.e., Kamehameha, is the descendant of the wonder-working goddess Hoomilialau.

[892] A ke kumu, the author of the winds that came forth (are born) waikanaka and become men, i.e., though born of the wind, they become reasonable, rational men.

[893] Puka mai, the chief came forth a man, but in mind, thought, plan, a god.

[894] Na maka o ka makani, the origin of the winds which come from the clouds.

[895] Ka muo, the bud; ka liko, the swelling; ka ao, the opening; ka lau, the leaf of the wind; the reference to the winds represents the rise and progress of Kamehameha.

[896] O ka makani kuhonua, a wind very strong when one does not see whence it comes or any cause for it; hili lau moku, a wind that blows all about the island.

[897] Hilia for hiliia, twisted are banana leaves of Humuula, a place in Hamakua, Hawaii, near the boundaries of Hilo; paumaele, defiled is the air, kalani, atmosphere.

[898] Ka hakiana, a maia, a garden spot, the banana gardens of Palila, the person famous for planting bananas upland of Humuula, who (Palila) eats and leaves the small ones at the bottom of the bunch. Koe ma ka pola, remains at the bottom, pola, the small bananas at the bottom of the bunch. Palila was the son of a celebrated warrior remarkable for swiftness in running.

[899] Ua hoopau ia, they are all destroyed by the wind, every one.

[900] Kaholoiki and Kaholonui, names of places.

[901] Na ea kapu, ea, a field, a large tract of bananas sacred to Niheu, a man of ancient times famous for his fighting qualities, he was a small man but very powerful, a younger brother of Kana. Ku awili, they stand bent over, awili, the stem as it bends over and forms an arch; ka okai, the bananas as they hang on the stem one row under another.

[902] I ka uka, upland of Wilikulamanu, above Humuula in Hilo.

[903] I Laumaiakenahae, name of a place above Hilo.

[904] Kahikolani, Puukahonua, names of ancient chiefs; o kanaka iki e ka moku, when there were but few men on the island, i.e., these two were chiefs when there were few people.

[905] O ka uuina, strong exercising at work, at fishing, etc. Wawau, at a land unknown, this is spoken of the very ancient chiefs just mentioned, who were from some foreign country. Oia na keiki e eu nei, those from the children of the present mischievous race.

[906] Ka oiwi, the body, strength of wind; ona, belonging to it.

[907] O Kona nui a niho, the great Kona gnashing with six teeth; o ke Konahiki, the month of October when the wind comes off Heapuku, tearing up and disturbing qualities belongs to Konahiki.

[908] O ka kikiao kahiu, the wind when it strikes suddenly, then suddenly lulls. Kahi oia no, that is it. Hanaia, name of the third month (November) of Hoilo, ke hiki mai, when it comes.

[909] O ke kiki, the strength, o leleuli, a great falling rain with a high wind, sweeping away everything. Lelekuila a singular blowing striking wind; o ka hooilo, of the winter, i.e., such is the character of winter.

[910] Lele ua, rain falling straight down, not driven by the wind. Leleleaka, a fine rain without wind; leleaka, fine rain with wind; mea i Kona as it is often seen at Kona, Hawaii. Kona u. Kona is so called at Kailua.

[911] Eia ka lani, this is the chief (Kamehameha), so is his character, ke kikiao, the hard striking wind is his, i.e., no common wind.

[912] Kona ku, a strong rushing wind.

[913] E inoino, desolating the land; i ke kamaniheunonea, name of a very destructive wind.

[914] Kamaniheu o Kamehameha, a Kalanikuakaa, name of Kamehameha’s father.

[915] Nana, o Kamehameha, e kau e hoopau, to overthrow; ke kualono, like something descended in rolling down hill with force; ka hilikia, same as kahiliia, swept over, made silent by the chief Kamehameha.

[916] Oi pono ka lemu, while he sits comfortably, the chief, Kamehameha.

[917] Kumoho, up the hill from Laa.

[918] Ku e ae ana, he moves his foot slightly against the top of the high Kumoho.

[919] Kiekie ka lani, Kamehameha; kaulu kahi kiekie loa, halona, places below where one can stand and look off and around.

[920] Nana, to look at the land, country below. Kilohana, beautiful below. Kilohana is the colored and most beautiful of a set of kapas.

[921] Imiimihia, looked after, sought after; lanalanahia, a thing hoped for, wished for; lana, it floats, is seen; makai, to seek for as a constable for a felon—to look at the island.

[922] Kulia, to stand erect, for kuia l inserted. Kamehameha stands erect, kilokilohia, to look at the situation, circumstances of the island.

[923] Papa, to see, to look at, to examine, as if one was on top of Punchbowl and looking down on Honolulu and sees each house, tree, looks on top of Maunaloa.

[924] Kumoena, spread out as a mat, like a mat; kumoena lau, the spots, the squares of a mat; the mountains of Papai, i.e., name of a mountain of Kaù.

[925] Haalulu, the top of Kaiholena trembles as in an earthquake, figuratively of Kamehameha through fear of him; ke poo o Kaù, a mountain still higher than Kaiholena.

[926] Ua monea, to smooth, to polish, to brush off dust, the upland of Pakua, he kuahiwi ma Kaù, is swept clean, no people, thus lie the places just mentioned.

[927] I ka hele ia, by the soldiers of Kamehameha; ke ku, because they ate standing, to be always in readiness for battle; the places above mentioned were so desolated by Kamehameha’s armies by the poe huikahi, i.e. Kamehameha’s soldiers had short malos which were fastened only in one place, hence the name of his soldiers, synonymous with ka poe ku, above; the short malos were in distinction from the poe huilua, long malos, tied twice.

[928] Here begins a reproachful speech against Keoua and the people of Kaù: E ka apo wale, ye robbers; apo, to seize, to carry off, applied to the people of Kaù; Keoua ilihune, poor outcast; e ka makia hele la, wandering away to escape the officers.

[929] Kulolia, friendless, destitute, without clothing except a malo; o ke alanui, belonging to the highway, having no home elsewhere; Kaipuu, land in Kapapala.

[930] Ua wawahia for wawahiia, these lands, places above mentioned, were broken up by the soldiery; ua kahiau ia, are swept clean of wood, brush, etc.

[931] Ua kahiauia; ua nao ka wale, the spittle is corrupted; nao, the contents of a boil, as pressed out after being opened.

[932] Ua wali, to mix, to pound as in pounding poi, the people of Kaù are all pounded or mixed up; aole nao. paumaele, defiled greatly; kuai, to rub off dirt from the feet, on the grass, or wash in the water; i ke kuai ina ia, in the cleansing off of pollution.

[933] O ke kini nana i kuai, the multitude of those who anai, labor, under Kamehameha. Keoua is reproached as one of them, he was used as he had used others, the people of Kaùnuikuamakani, the people of Kaù.

[934] O ka hu, the common low people, the dregs; o ka makaainana, the lowest of the common people, hu, the froth of water.

[935] Kuakea, white-headed, no hair on their heads.

[936] Ke kini mahiai o Kau, kini here refers to the subjects of Keoua, mostly farmers.

[937] Haawe pili, bundles of grass for covering the road of Kapaukua, a place in Kaù. Keoua was one put to this service as he had formerly caused the people to lay grass in the road for him.

[938] O ka lani anei, the poet asks, is the chief Kamehameha your companion; i aa mai ai, that you should dare challenge or provoke him? E kipikipi, rebel against Kamehameha?

[939] I lou mai ai, lou to pull with the fingers, a game in ancient times; me he moa la, moa a plant that grows in the mountains with crooked roots very strong. Two parties take hold of the roots and stake, he wins whose end or root does not break, something as persons play with the wish-bone of a fowl. He mea e keia, he alii, the poet says, this is another thing, it is a chief you have to deal with.

[940] Noa, common people.

[941] He lepo no, the common people fight together; lepo, epithet given to the common people. Olelo, as the saying is, he mahiai, one who cultivates the soil, here applied by the poet to Keoua, that he was not only a rustic but a servant of servants.

[942] Aloha ia oe, said in derision, contempt, pity for you; e aloha hokahoka, be ashamed, see yourself foolish, words of the poet.

[943] E kena for kela ilio lepo iki, O thou little dog, e na emphatic, see kena, this servant low, grovelling, makawela, applied to the lowest grade of servants: this is all applied to Keoua.

[944] Kupa kahiko, kamaaina, an ancient son of the land, Keoua o Naalehu, where Keoua lived. Kiina aku a umiia, sent for to be hanged (not as we hang), but strangled, which was done by putting a rope about the criminal’s neck and two or more persons pulling at each end of the rope.

[945] Na manu ala kahiko, the owls hovered around in the evening to catch mice. Hawaiians made a low shelter under which one would crawl and make a noise like a mouse, the owls would pounce upon the place and be caught; i koe, i.e., the remnant of Keoua’s soldiers.

[946] Ke kulolia, applied to Keoua, represented as a beggar in miserable circumstances; a alo, dodging, whiffling, inconstant as the wind; noho lae, like a person living on a cape of land; Kunounou, name of a cape at Kaù.

[947] Lukulukua for lukuluku ia, a great slaughter. Lukua for luku ia, slaughter upon slaughter; i kamaa, so many were killed that they were trodden upon in Koolau, a part of Hamakua, Hawaii. Thus evils came upon Keoua being conquered by Kamehameha.

[948] Ko pale wawae, ko for kou, thy feet, defenders, kamaa, shoes, sandals, o Kohala. Kena send and tread down o Kona, i.e., trample down Keoua.

[949] I ka waha hewa, the reproaching mouth; ia kalani, i.e., Keoua had vilified Kamehameha.

[950] Ia Kahaulu, the sorcerer; pupuka olelo, with deceitful words; kaanema, deceitful language of double meaning. Such was the character of Kahaulu as a prophet of Keoua.

[951] Halaiwi, a person guilty of great offences, such a person shall die; he lukuna, poetical for lukuia anei, a question shall any one be destroyed for well doing? ponopono.

[952] O hoolei ia i ke kuikui? O for e hoolei, to beat, to pound, to strike with the fists; kuikui, a boxing, striking with the fist.

[953] He hehi ia, a treading only belongs to him, i.e. he deserves to be kicked.

[954] He lukuna alii auanei, lukuna for e luku ia, shall the chiefs be destroyed by you, Keoua? (words of the poet: O wae, to choose out, select; e hookaawale ia, shall he [Keoua] be set apart for koaie, name of a species of spear like the pololu, he is set apart for death by koaie.)

[955] I koa laukani, a soldier armed with a very long spear, laukani; a Lono, i.e., Kamehameha: e i ae i ka hoano, speak to the sharpening stone, Kamehameha, for he is a grindstone for the hatchets.

[956] Na pahi lepe lua, double edged knife or sword; lepe the comb of a cock, the edge of any cutting instrument; na ene, an offensive weapon in war, about two feet long, a foot and a half was handle with a ball shaped head some four or five inches in diameter, full of creases for inflicting pain and death on the enemy; ene pahi, it was called a knife; niho wanawana, the projection on the ene. Kamehameha was likened in his fighting to the effect of the above instrument.

[957] Ka ulae nui, a species of fish with many and very sharp teeth in both jaws; niho wakawaka, one tooth acting against another, so was Kamehameha.

[958] O kou laau no ia, language of the poet to Keoua; e luku ia o ke ino, to destroy what was mean, corrupt, defiled.

[959] He ino ahona auanei? ahona, swelling, increasing; he ino, it is an evil to be shunned, i.e., Keoua (language of the poet).

[960] I ahona, a small offense, his name may be found in the list of chiefs; i ka hoopuka maka ana ae, he came from or showed his face, i.e., was born of the line of chiefs.

[961] He moopuna, etc., though he was born from chiefs, he is the grandchild of a servant, an expression of great contempt, the most degrading epithet that could be used.

[962] Na Hana kahiko, the grandchild of ancient Hana of Kahuku, a land in Kaù.

[963] Na kamalii, of the children; na kama lele, an orphan child; he nounou, thrown back and forth as boys at play with balls of mud, na gives force to the sarcasm against Keoua.

[964] He moe kai no Kaaawa, in the reign of Kualii of Oahu, he punished criminals by placing them on a piece of wicker work on the sea of Kaaawa, such was the law and readiness of Kualii who was celebrated for his long life and other qualities. Keoua is likened to one of those persons placed on the sea, he kupono, etc., this was according to the law called kaihehee.

[965] He limu lana, the sea-moss floating ashore at Kauwahine, name of the shore where the sea-moss was driven, the land was called Kauawapela.

[966] He lipuupuu, also the sea-moss; he halua, the place where the moss collected; kiai awa, guarding the harbor or place where canoes might land, so Keoua.

[967] I halihali ia mai oukou, ye are brought hither Keoua ma; maka koa was any fixed placed upland at some distance from the sea as a beacon to guide those at sea who are taking fish. No Unulau, a place off south of Kaù, applied to Keoua as a beacon for others to look at.

[968] I kiai no Halaea, to become a watchman at Halaea, name of a long dangerous cape south of Kailiki, on Hawaii; hookolo ka make, death crawls from Oahu from the place spoken before.

[969] Kanukawowo, a spreading vine was planted at Oahu, it spread even to Kaù.

[970] Ku a lau, it shoots up, leaves out and branches out there at Kaù.

[971] Ho mai no (words of the poet) give here, addressed to Keoua ma, i nokea, i lukuia, that they may be slain.

[972] Nokea ia paumaele, destroyed in filthiness, in blood, meea ia; luku a luku a pau loa, utterly destroyed; meea, to root up, overturn, destroyed utterly.

[973] Kahi paa i ka po, a place fast in darkness; kuakini, an intensive of po, a terrible dark night.

[974] Kahi paa, like the above; kuamano, numberless.

[975] He niuhi, name of a species of very large shark; lawa ikaika, very strong to devour all on land, i.e., Kamehameha.

[976] He pihapiha ulaula, the red gills of a fish, as the gills of a fish serve for breathing and sustaining life, so Kamehameha is the means of life to the people.

[977] He puu kalea ole, to choke, to gargle, to be troubled to swallow when drinking; kalea, to choke.

[978] He moku aleuleu, a dress to work in, one that if dirty will be no injury, Kaù and Puna are working clothes.

[979] He moku hele wale, the above districts are places where Kamehameha may go at pleasure as there will be no enemy; i ike oe, thou O Keoua knowest (words of the poet to Keoua).

[980] He moku ai malu, Puna is a land where Kamehameha may eat in secret, unseen, alone.

[981] He moku pakaua ole, a district where there are no munitions of war; pakaua, war fence; no kuu lani, for my chief; i ike oe, thou Keoua knowest.

[982] He moku uhai aholo, Hilo is not certainly captured; uhaiaholo, as in a race sometimes one is before then falls behind, then the others, etc., so it is not certain which will win, so was Hilo.

[983] Keaau o Waiakea, Keaau was a large land in Puna; Waiakea, a large land in Hilo, these two lands are the calabash; he poi, the cover of that calabash is Olaa, a land of upper Puna.

[984] Noloko ia o na ipu e, the above mentioned places, Keaau, Waiakea and Olaa, were in the calabash, i.e., in the power of Kamehameha; e is added to ipu as an ornament in recitation; no lawalawa i honua malawa, bound, tied up tight, an epithet of Kamehameha.

[985] Lawalawaihonua, name of a large wooden calabash, Hilo is meant by this.

[986] Moku, cut up, cut short, as land divided into small tracts, as fish cut in small pieces.

[987] Ipukai, a small dish for gravy; pokea, to cut up short and mix together.

[988] Hoae, to give, to transfer to another place.

[989] Halo, to polish, to garnish, to make bright. Imoku, name of a chief of Hilo.

[990] Kulukulua, name of a chief of Hilo; Kalaau, a wooden vessel, wooden calabash.

[991] Ohe hanaoi, cutting instruments were formerly made of bambu.

[992] Lele pakalani, the name of a certain sharp bambu used for cutting by Kamehameha.

[993] Okia for oki ia.

[994] Kuhikuhi, sweet to the taste, as sweet fresh meat.

[995] Piko, the navel; io piko, the flesh of the belly.

[996] Hakualo, haku, hard bunch, and alo, in front, the lower part of the abdomen.

[997] Hiu, the hinder part of a fish if it be cut in the middle, but not the tail, that is pewa; pewa, the tail of a fish but not hiu.

[998] Lawalu, to wrap up meat or fish in ki leaves preparatory for roasting; maka. the meat wrapped up in leaves for baking; maka mua, the first fruits; kau, the warm season, summer.

[999] Kao, to put into the oven for baking without being wrapped up.

[1000] No muli, for afterwards, for future use; Lanipae, name of a place inland from Hilo.

[1001] Ma for make, makalo iki, the little kalo says.

[1002] Mamama for make, we two are dead, as said by the large kalo.

[1003] Makuakapule, pious, religious, devoted to the gods.

[1004] Kukoae, an epithet of Kamehameha in his character as a god or victor.

[1005] Kulimaaihala, epithet of one who has broken kapu by eating contrary to kapu.

[1006] Kaa, to roll, to give up, to offer in sacrifice.

[1007] Popoki, to die in the sea, to drown, the dead body of one drowned. Ainaholo, aina, eating, eaten swimming, one that has died in the ocean and been partly eaten by fish or otherwise mutilated.

[1008] Hainalua, name of a chief at Hilo slain by Kamehameha.

[1009] Ma for make, ma ka moku, the district is slain. Ku, one of the original gods.

[1010] Lelelua, lele to fly, and lua double, accompanying; miolani, to fly like a god, alternately sinking and rising.

[1011] Hahomea, an ancient warlike chief. Kamehameha is said to be his tail, i.e., follower, imitator.

[1012] Paoa, to break through, as a large fish inclosed in a net makes a dash and breaks through.

[1013] Leia pass of le, to leap, jump.

[1014] Waihoa pass for waihoia.

[1015] Ko na aumoku, all the lands around; ka, to come, to approach.

[1016] Nehenuu, the effect, the striking of thunder upon the ground; nehelani, the sound of thunder in the clouds. Note: Hawaiians seem not to have understood the connection between lightning and thunder as they attribute to thunder what belongs to lightning.

[1017] Punaluu, name of a place in Kaù; Papakiikii, a place near Punaluu; hoae, to move along. See ae to pass.

[1018] Lekaleka, to offer a sacrifice, to worship a god.

[1019] Haona, see hao to cram, and haona to cram into one’s mouth when one is hungry; applied to the liberal feeding of the gods by their worshipers. Hainukulani, name of Kamehameha’s god while fighting at Kaù.

[1020] Ohiohia, to gather up, to collect little things; ukai, up inland; akoakoa, to assemble, to collect.

[1021] Luakaimoana, name of one who gathered things for Kamehameha.

[1022] Kukailimoku, the war god of Kamehameha.

[1023] Ai puku, a state of freedom among the gods in regard to eating, when there was no kapu.

[1024] Ulunae, name of a place in Kaù.

[1025] Lealea, name of a kapu; kahea lealea, to proclaim a kapu.

[1026] Koi hauhaua, striking adze; ka, to strike at, to affect; ka manawa, the internal thought.

[1027] Kinaukolo, name of an ancient chief on Hawaii; kinaukolo, kinaunau, to revolve in the mind, especially evil; kolo, to come in judgment, to condemn for some wrong.

[1028] Hainuu,—haianuu, the raised steps on which the idol stood. Kalana for kala ana, pardoning as of an offense, this was done by the gods through the priest having offered an acceptable sacrifice.

[1029] Hainana, an assembly, a multitude assembled for worship; Kihawahine, the lizard goddess.

[1030] Hia ai, greatly desiring to eat, to consume.

[1031] Lau, many; lehulehu, kino lau, many bodied, applied to Kihawahine above.

[1032] Aau, to swim or float as a fish with head above water; milo, the branch of a tree on the bank of a fish pond, the branch reaching below the surface of the water; applied to the people of Puna conquered by Kamehameha.

[1033] Waiwela, name of a pond in Puna from the fact that the water is always warm from the volcano.

[1034] Holowai, literally, to sail by water, to pass from one place to another; Waiakea, name of a stream at Hilo.

[1035] Kula, Kapoho, Puehu, Kumukukui, names of places in Puna.

[1036] Kamauliola, comfortably residing, i.e., a house to live comfortably in.

[1037] Kiha, an ancient chief.

[1038] Keia wahi lani, this kind of chief, i.e., one of his character.

[1039] Na lani liilii, applies to the children of Kamehameha.

[1040] Makualii, the chiefs under Kamehameha, especially the older ones.

[1041] Opi, opina, 1st, the place on the side of a person between the ribs and the hip bone; 2nd, the place of affection, to live in the opina of a person is to enjoy his favor and protection.

[1042] Haka, to fight; huna, before, time past.

[1043] Hu, applied to all the people, the multitude; ka hu poe nui, all the people everywhere.

[1044] Luaa, 1st, to pound poi till soft; 2nd, to make poi and make ready food and conveniences for a feast.

[1045] Lolo o Ku, on the train of Ku, i.e., in his presence, before him.

[1046] Apiapi, to be full, to overflow as a calabash filled too full, applies to clouds so full of water that they shed rain. Kahuilalani, name of a god giving food in abundance.

[1047] Kanalani, in great numbers, in abundance, like apiapi.

[1048] Hakei, to lie still, to be hushed in silence; kaiamu a great multitude of people sitting in silence.

[1049] Hoolua, to collect; hoolua kaha, to collect the multitude.

[1050] Kio, heap, collection; kio honua, piles, heaps of food.

[1051] Makaikai, to examine, to search out; Kama, to whom Maui anciently belonged.

[1052] Kalakaua, na aina eha, these were Maui, Molokai, Lanai and Kahoolawe. Kalakaua was the son of Kama.

[1053] Kuihewa, an ancient king of Oahu; known also as Kakuhihewa.

[1054] Au, region, country, literally, flat land; Lihue, the plain at the base of Kaala; Hoalani, an ancient chief of Oahu.

[1055] Ainakea, literally, white land, i.e., Koolau so called because of the whiteness of the reef and sand. Laa he kupuna alii, a progenitor of chiefs; kamalii, the descendants of Laa, continued to reside at Koolau.

[1056] Manokalani, chief of Kauai, grandson of Laa.

[1057] Kealohikikaupea, king of all Kauai.

[1058] Ahaula, red cord, the name of the line fencing off the common people from the chief, the line of kapu around a chief. Aha mai ka po mai, this kapu was established time out of mind.

[1059] Pualei, a head-dress of flowers.

[1060] Mahilipine and Mahilika, names of two cords used anciently as signs of kapu by chiefs.

[1061] Manawaauea, name of another cord.

[1062] Punaue, to sit in order, silently in rows as in ancient worship, or at a feast of the chief.

[1063] E like kuli, the knees all bent alike, the hands held under the thighs, any failure was death to the delinquent.

[1064] Aha, the service, the prayer, the ceremonies, etc.

[1065] Kuene, to crowd along, to crowd in, applied to persons sitting in a row, and another wishes to push himself in. E oi ka noho, sit along, move a little.

[1066] Hulaana, name of people living in valleys, ravines, etc.

[1067] Wai, to enter, to pass through as a door.

[1068] Hilo one, i.e., the people who live on the sandy spots of Hilo. Kolo kuli, to walk or crawl upon the knees, the manner of approaching a chief in former times.

[1069] Hoahaaha, to sit upright; onahawalu, to sit quietly, to make no movement.

[1070] Hoahaawa, smoothly, as water where there is no wind.

[1071] Awa, the intoxicating drink.

[1072] Paiea, one of the names of Kamehameha.

[1073] Koae, a species of bird; koae kolo, another species.

[1074] Hoanoano, solemn, sacred as a kapu.

[1075] Ko, to fulfill, to decree, to determine on.

[1076] Kani ku e, the sound of a cry or whistle from one to another when in the mountains; peapea, a thing forbidden.

[1077] Kapulani, prohibited by the chief; peapea o ke alii, a kapu sign of the chief.

[1078] Koolani, living to old age, living forever; makuakahi, a time of old age, when the hair is grey and falls off.

[1079] Makualua, old age, when one walks with a staff.

[1080] Awakoo, a kapu concerning awa, a kapu that was laid during the feast; makua kolokolo, old age, when one walks with tremor in his joints, tremblingly.

[1081] Makuaha, a time of age when one creeps on hands and knees.

[1082] Puhekeha, to sit as an old person doubled up with hands folded and leaning on the knees; lawalawa, bound up as with a rope or string; namu, a failure of the voice from old age, infirmity of the organs of speech.

[1083] Amau, the awa of the chief causes men to sit still.

[1084] Koolei, name of a kapu laid during an awa drinking course.

[1085] Kahaluu, name of a place near Kailua, Hawaii.

[1086] Waiakapo, name of a place the other side of Kailua.

[1087] Puku, to destroy, to annihilate (Kamehameha).

[1088] Ehukaipo, an ancient king of Kona.

[1089] Koko, hot; la koko, a hot sun.

[1090] Ahuena, name of a heiau at Kailua, Hawaii.

[1091] Hoao, to taste, to eat, to enjoy; na iho, to the full, applied to eating; ana, to be satisfied with eating.

[1092] Kuilena, the property, the fruits of a land.

[1093] Aina for ai, to eat, to consume; naulia, see nau, to chew, l inserted, to chew as a ruminating animal; opala, the property, the substance of one.

[1094] Iwi, literally, bones, the remains of eating, the remnants of property of a subdued people; manaku, a deep pit, a receptacle of filth and useless matter.

[1095] Puaina, to spit, to show contempt by spitting toward or at a thing.

[1096] Moka, to chew and spit out, the matter chewed and spit out.

[1097] Kupu, epithet of Kamehameha; kaeo, the hair on top of the head gathered and tied up in a bunch so as to stand erect.

[1098] Leina, flowing as light, spreading as the dawning of morn; Oulu, the flying god, the flight of Oulu was straight forward like light, but Kamehameha’s lying down was above his flight.

[1099] Awe, companion, friend, relation.

[1100] Kaukama, two words, thy kau kama, children.

[1101] Kui, to strike with the fists; peku, a contest in fighting, boxing.

[1102] Punana, to draw near to, to approach, especially with a view to box or fight, to come together as persons threatening and brandishing their fists; pekulani, see peku above, the royal contest.

[1103] Momoe kapu, the kapu was to lie down and fight with the fist, and no other way.

[1104] Hele lani, walks a chief, name given to Kamehameha; ohiako, the ohia cut down for sacred purposes when a person was sacrificed to give it power, an epithet of Kamehameha.

[1105] Oneo, consecrated, devoted.

[1106] Mahele, to divide, to separate, to point the proper thing for a place.

[1107] Ka wao, the exclamation on ordering men to act simultaneously.

[1108] Ulunu, name of a heiau; kalana, i.e., kala ana, offering a sacrifice that would procure or rescue life.

[1109] Waihau, a heiau; Kanoa, the name of the heiau.

[1110] Kai, to lead, direct the multitudes in their worship at the heiau’s so they need not go wrong, but obey the forms of service.

[1111] Papahola, hola the article that puts fish to sleep, hence, a general swoop of ruin, papa an intensitive.

[1112] Noiau, counselor, one who consults with the king on the interests of the government.

[1113] Kunuiakea, the same as Ku.

[1114] Laau hio, applied to a konohiki because he is under, or yields to a chief.

[1115] Alualu, applied to people of changeable minds; malalaioa, poor people without lands, vagabonds.

[1116] Kapii, hair standing erect; kaai, curly as the hair; lole, long, flowing smooth hair.

[1117] Piko, lower part of the belly.

[1118] Kuaii, to flatter, cajole; kai, close-fisted, selfish; olu, manao pahee, slippery in thought, not firm; e ke loa, be off, begone, go farther off.

[1119] Kuleana, office, business; pehu, swollen, the office of swollen speech, i.e., flattery; hookaa, to fulfill an office, to pay a debt.

[1120] Peue, pepeue, to flatter with inflated and false language, to appear pleased in speech and conduct, when the heart is wanting.

[1121] Opa, see oopa, lameness.

[1122] Kini, a kinsman, a relation; aiaina, an eater, i.e., an enjoyer, possessor of land.

[1123] Hukia for huki, to draw, to pull. This is the taunt of the poet to the selfish flattering advisers of the king.

[1124] Kuaana, an ancient chief of Hilo.

[1125] Mole, the tap, or perpendicular root of a tree; paiaa, the side or horizontal roots of a tree; Kekuahiwi, an ancient chief of Hilo, son of Kuaana.

[1126] Akaanuioleloloa, an ancient king of Hilo.

[1127] Akoa, for akoia, to cut, clip off, to pick with the thumb and finger as a bud of a plant.

[1128] Huli, kalo tops for planting.

[1129] Ku, to assemble, to bring together; Kukii, place in Puna.

[1130] Mehame, a kapu, name of a kapu of Lono.

[1131] Haipule applies to the worship of the gods where the thought, words and actions are all engaged.

[1132] Wahaula, name of Paao’s famous first heiau at Puna; kupu, exercise, work, engagement.

[1133] Kauwelu, see kau and welu, the end, the finishing of a period of time.

[1134] Makahiki, in years, i.e., in process of time.

[1135] Haahui, together, the different districts, emphasizing the join, hui, of the islands.

[1136] Pale lono, lono the rumors pervading the land, shown in next line.

[1137] Ku kamahele, founding the beneficient law of Kamehameha for safety of old men and women on the highway.

[1138] Unu kapu, according to the spirit of Lono temples.

[1139] Kuku’i, publish, proclaim; holoi i ka poino, wash away the distress of the land and people.

[1140] Haumia, all of shame and pollution to overcome the a’e.

[1141] Distress shown in next line.

[1142] Wa a ke kulolia, period of restless uncertainty, caused by war.

[1143] Polulu, time of fearful forebodings.

[1144] Hulialama, a turning over to peace throughout.

[1145] Maemae, to cleanse, purify.

[1146] Konalenale, ease and comfort, tranquility.

[1147] Nihope, a following tranquil condition which pervades the masses (pinaea).

[1148] He mu oia, repeated to give length of line for the chanter, expresses the stillness from the cessation of wars and strife.

[1149] Kua’i ka lani, the chief changes or has changed, which leads to the question following.

[1150] Kalani ma, frequently referred to, means the company or forces of the chief, which may or may not include him. The translated lines deal with the chief, the principal, his companions or forces being understood.

[1151] Ahanana, poetic change on the question aha ana of preceding line, here more emphatic.

[1152] Pehe for pehea, questioning before the gods.

[1153] In the front (of preceding line), the custom of ancient times being to carry their war gods with them into the battlefield for the double purpose of encouraging its side and creating dread in the ranks of the opponents.

[1154] To reward keepers for watchful night services and instruction.

[1155] All questions of serious moment were the subject of night services and instruction.

[1156] Kilihe’a, exhibited evidences of their calling.

[1157] Prayer for the chief’s efficiency in warfare.

[1158] Wa, sound of victories carried to Kauai, at Papaenaena.

[1159] Papaenaena, name of the landing at Waimea.

[1160] Names of Kauai lands at the shore.

[1161] This seeks to make the locality famous as the place of residence of Wakea and his people; Wakea, the ancestor of the race.

[1162] Lapakai, the waves that roll in, or dash on the shore, are likened to the teeth of Kuhaimoana (here abbreviated to Ku).

[1163] Kuhaimoana, the famous shark-god of Hawaii.

[1164] Maka o Ku, eyes of Ku, in like manner, are represented by the dark clouds.

[1165] Kamauli, a cloud condition sought for omens.

[1166] Hahi, used here as hehi; Kapilikea, not clearly understood but evidently a renovating process or movement to agree with the following:

[1167] Punawelewele, spider-web for entanglement of the enemy.

[1168] Akaka i kea, undisputably clear; open and above board.

[1169] Pono, a word of many meanings having good as its root.

[1170] The poet up to line 642 presents conditions of prosperity.

[1171] Loloa, in its use here is virtually the length and breadth of the land.

[1172] Au aha lua, time of companionship, not in rivalry and dispute.

[1173] Conditions of Wakea’s time as sole, absolute ruler.

[1174] Ka ha moku, etc., in Wakea was the breath, the life of the land, as ancestor of chiefs.

[1175] Hawaii is claimed to have been born of Papa and Wakea, hence, part of his flesh.

[1176] Honuna, as honua, the foundation for the growth, enlargement of the island.

[1177] Ua ai, they, referring back to the people, ate bountifully.

[1178] Lihaliha, nauseated with fatness.

[1179] Kenakena, etc., pictures benefits following under Kamehameha’s rule.

[1180] Ipu lonolau, a prolific bitter gourd of Kama as Kamapuaa, a god of cultivation, its vine covering trees and houses, as shown in the following lines, indicative of fruitfulness under the new regime.

[1181] The poet here pictures conditions at Kamehameha’s assault upon Hanakahi (Hilo).

[1182] Lolo poo, the brains of Hilo oozed out at the assault.

[1183] Mahapuu o Halai, the Halai twin hills of Hilo.

[1184] Paikaka, the sea of Hilo, shares in the misfortune of its overthrow.

[1185] Wai alaea, the reddish water for temple service, o’erflowed, blood-like, for the sacrifice.

[1186] Hoololia, a shifting from side to side.

[1187] Oma, the preparations for war; also, the space for sacrifice between two armies.

[1188] Awa (Piper methysticum) bore an important part in all priestly and sacrificial ceremonies, and the several kinds had their respective degrees of appropriateness as to the proper offering to the gods for the service in hand.

[1189] Kini waha hewa, numerous slanderers, backbiters.

[1190] These many composers, chanters, of the contending Hilo army, that they may be discomfited in their utterances and their prophecies come to naught.

[1191] Their expressions have been heard even in Kona.

[1192] Pohaku, stones for construction of the temple, the usual preparatory step in the outbreak of hostilities, for consulting the gods on the outcome, and dedication with sacrifice of the first victim.

[1193] By evening they saw some fruit of their toil.

[1194] The Hilo chiefs are likened to slippery mud-fish, and the people to offensive products of unsavory ponds.

[1195] Hoomaloka, sluggish, stupid, disbelief of Kamehameha’s conquering power.

[1196] Maua, we, the poet and his chief, became the victors and possessors of the land.

[1197] The defeated were completely dispossessed, nothing left them to lord it over, save the floats, the air pods of the sea-moss, hua limukala (65).

[1198] [1199] Olewa, unfixed, restless are the people, hence their flight.

[1200] Their demoralization is pictured as a disjointed tongue of mixed arrow-root substance.

[1201] Hoe uli, another belittling reference to the tongue as a dark paddle.

[1202] Hilipa, while boastful, is applied to one given to vaporings on various subjects or persons.

[1203] Reply has been made, nothing more can be said.

[1204] Punana, nest; weuweu, grass or herbage, hence, a grassy nest.

[1205] Pupue is a shrugging or huddling of one’s self, it may be from fear, or from cold; it refers also to a crouching attitude.

[1206] Oni pakaawili, a restless writhing as in pain, moving this way and that; kaawili, to twist or twine around as a vine.

[1207] Me he koe, as a koe (an angle or earth worm) wriggles in the dirt, so does the people of Kaù at the rise of Kamehameha.

[1208] Lepo, the general term for dirt, earth, dust or ground, is here particularized as dust by the appended e-a, which is represented as the warming garment of the people of the district. At first this was thought to imply a dusty section of country, in passing through which one would literally bathe in dust, as the saying is. Not having had such an experience in our travels through Kaù, it was evident that some characteristic of the district was used here by the poet to belittle his opponents. Research revealed the following:

At Paiehaa, not far distant from Kaalualu, in olden time was a dust-pit known by the name of Kaumaia, that was famous as a sport place for the youth of the district and even their elders, into which they would leap from the side cliff, some ten or twelve feet high, and flounder about in its dust as if splashing around in a bathing pool. Tradition hath it that its dust was credited with possessing remedial qualities and became in more recent years an asset to certain of the kahuna class. One such, on Kauai, directed a patient to go to Kaù and leap into the dust-pit of Kaumaia, which resulted in the poor dupe breaking both his legs in his jump.

[1209] This canto opens with the poet’s call upon the supernatural deities Hina and Kiha, in flattering vein, invoking their aid in behalf of Kamehameha.

[1210] Ia for oia, she, Kiha.

[1211] Kiha, the acknowledged head (poo) of Kamehameha’s aumakuas, or ancestral gods.

[1212] King Umi’s power is besought to descend upon Kamehameha.

[1213] This and two following lines refer to Umi’s overthrow of Hakau; eating the eyes of the body being a per forma custom attending the sacrifice of a distinguished foe.

[1214] Kekea kua aaka, as also aaka ili paka, are skin conditions of those addicted to awa. Hawaiians liken the skin of inveterate awa drinkers to the crackled bark of the kukui tree.

[1215] The vanquished foe is likened to the scampering of rats into the brush. Following lines indicate the direction and completeness of the flight.

[1216] Wai noni, noni juice (Morinda citifolia), said to itch or tickle the skin. This is what Punanui Kumakaha is likened to.