{"collection":"folklore-oral-tradition","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_74570/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_74570","id":"gutenberg_74570","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/74570","summary":null,"tags":["Folklore -- Hawaii","Hawaii -- Social life and customs","Hawaiian language -- Texts","Legends -- Hawaii"],"text":"MEMOIRS\n OF THE\n BERNICE PAUAHI BISHOP MUSEUM\n OF\n POLYNESIAN ETHNOLOGY AND NATURAL HISTORY\n\n\n VOLUME VI\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1919\u20131920\n\n\n\n\n\n\n\n\n FORNANDER COLLECTION\n OF\n HAWAIIAN ANTIQUITIES AND FOLK-LORE\n\n THE HAWAIIANS\u2019 ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF\n THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED\n FROM ORIGINAL SOURCES\n\n\n BY\n ABRAHAM FORNANDER\n Author of \u201cAn Account of the Polynesian Race\u201d\n\n WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY\n THOMAS G. THRUM\n\n\n THIRD SERIES\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume VI\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1919\u20131920\n\n\n\n\n\n\n\n\nCONTENTS.\n\n\n PART I.\n\n\n PAGE\nPreface 1\nConcerning Ancient Religious Ceremonies 2\nVarious Heathen Prayers 46\nConcerning the Construction of the Heiau 52\nHistory of the Hawaiian Priesthood Called the Order of Sorcery 56\n\n Preface\u2014Order of Priesthood\u2014The Diviner and Weather Prophet\u2014Meaning\n of Divination\u2014Divining a Location for the House\u2014Other Unfavorable\n Locations\u2014Divination on the Erection of Houses\u2014Faultily Constructed\n Houses\u2014Divination on a Post denoting Disease\u2014Divining the Positions\n of Houses.\n\nHistory of the Hawaiian Priesthood in Olden Time Called Hoomanamana 66\n\n Explanatory Remarks\u2014History of the Sorcery Priesthood\u2014Divisions and\n Ordinances\u2014Sacrifice Services of the Student\u2014Divination\u2014Praying to\n Death\u2014Divination Relating to Houses\u2014Divining Omens by the\n Clouds\u2014Foretelling the Weather\u2014The Healing Priests\u2014Canoe\n Dreams\u2014Adverse Signs\u2014the Rainbow and the Rain\u2014The\n Excrements\u2014Bananas\u2014The Mud-Hen\u2014Auguries in Relation to Kings\u2014The\n Massage Priest\u2014the Hoounauna Priest\u2014The Hookomokomo Priest\u2014the\n Makani Priest\u2014The Love-Inducing Priest\u2014The Oneoneihonua\u2014Signs\n Pertaining to Fishermen\u2014Occupation of Farmers\u2014Dreams\u2014Auguries\n Relating to the Priesthood\u2014Moles\u2014Favorable Birth Months\u2014Auguries of\n the Canoe-Hewing Priests\u2014Spear Hurling\u2014Bone Breaking Trading as\n Related to Agriculture\u2014Ceremonial Functions of the\n Priesthood\u2014Method of Building the Temple\u2014Some Famous Priests.\n\nAn Account of Cultivation 160\n\n Dry Planting\u2014Wet Planting\u2014The Potato\u2014The Banana\u2014Sugar-Cane\u2014The\n Water Melon\u2014The Calabash and Water-Gourd\u2014Corn\u2014The Pie Melon\u2014Names\n of Different Plants\u2014Men Noted in Agriculture.\n\nAn Account of Fishing 172\n\n Shore Fishing\u2014Fishing from Canoe\u2014Night Fishing.\n\nRelating to Amusements.\n\n Chapter\n I. Kilu\u2014Ume\u2014Puhenehene\u2014The Sled\u2014The Runner\u2014Pahee\u2014Olohu\u2014\n Swinging 192\n II. Boxing\u2014The Long God\u2014Bathing by Jumping\u2014Kite Flying\u2014\n Surf-Riding\u2014Dancing\u2014Konane\u2014Cat\u2019s Cradle\u2014The Puzzle\u2014\n Game of Koi\u2014Arrow-Slinging\u2014Cock-Fighting 202\n\n\n\n\n PART II.\n\n\nSource and Migration of the Polynesian Race 222\nTraditional Hawaiian History 239\nHawaiian Origins: Comparative Traditions.\n\n Viti\u2014Fiji\u2014New Zealand\u2014Tonga Islands\u2014Marquesas 258\n\nLegend of Hawaii-Loa 266\nThe Story of Kahahana 282\nA Lamentation for Kahahana 292\n\n Notes on a Lamentation for Kahahana 299\n\nOn Hawaiian Rank 307\nChronological List 312\nEvents in Hawaiian History 317\nTraditional and Genealogical Notes 318\n\n Birthplace and Interment Localities of Celebrities 319\n\nHawaiian Genealogy 324\nNotes on the Polynesian Calendar 330\n\n Hawaiian and Samoan Calendar\u2014Days of Months\u2014Names of Months\u2014\n Hours of the Day\u2014The words: Day, Month, Year\u2014Names of Stars\n in Hawaiian\u2014Points of the Compass.\n\nCreation Myths 335\nTraditionary Voyages 338\nOn the word Amama 340\nPhilological and Miscellaneous Notes 341\n\n Story of Hiiakaikapoliopele\u2014Extracts from Story of Keanini\u2014\n Some Kauai terms with equivalents.\n\nThings similar in India, etc., and Polynesia 347\nThe Numerical System, comparative 355\n\n\n\n\n PART III.\n\n\n A Wakea Creation Chant, by Kaleikuahulu 360\n Born Was the Island 363\n Old Creation Chant (incomplete) 363\n Primary Gods and Creations 364\n The Fall of Kumuhonua and His Wife 366\n The Flood 366\n Fallen is the Chief 368\n Name Song for Kihapiilani, by Kamakahelei 411\n An Elegy to His Soul, by Niau 416\n Evening Song 418\n A Lamentation for Kalaiulumoku 422\n A Lamentation for Lono-opio, by Pelekaia 424\n A Lamentation for Keawekalohe 426\n A Lamentation for Pe\u2019ape\u2019a 427\n In Praise of Liholiho 430\n A Lament for Liholiho 435\n A Farewell to Harriet Nahienaena, by Kini 438\n Nahienaena 444\n A Lamentation for Young Kaahumanu, by Niau 451\n Kualii 457\n Keawenuiaumi 460\n Kamehameha 470\n Kaumualii 474\n Kaumualii, by Kapaekukui 481\n A Name for W. P. Leleiohoku 484\n Song to Kauikeaouli 485\n Keelikolani, by Pipi 486\n Keelikolani, by Naheana 487\n Legend of Kana and Moi 489\n Prayer of Malaehaakoa 492\n Prayer to Pua 499\n Prayer to Hina 501\n Prayer to Kapo 503\n A Prayer to Lono 505\n A Prayer 507\n An Ancient Prayer 508\n Prayer to Lono (prose translation) 510\n A Prayer 510\n A Song of Jesus 511\n The Holy Bible, by Kanui 512\n The Ignorant, by Paalua 514\n The Ignorant, by Kauwahi 515\n The Name of Kamapuaa 516\n Kamapuaa\u2019s Prayer (a fragment) 520\n Puna Spread with Fertility 520\n Beautiful is Waialeale 521\n Koolau Wind of Wailua 522\n A Loving Dirge for L. L. Ua 524\n Lamentation for Lahainaluna 527\n A Loving Song for the Seminary 529\n A Song for Lahainaluna 530\n A Song, by Kamakea 531\n A Song of Lahainaluna, by Kiaikai 532\n Lahainaluna Seminary, by Paalua 533\n A Lamentation, by Kaauepaa 533\n Lunalilo 534\n Beautiful Land of Hawaii, by Nuuanu 535\n In Heaven is Poloula, by Kalai of Kona 535\n Hakaleleponi 536\n Kaiahua 537\n Keohokalole, by Makue 538\n Moeholua 539\n Kanaina 539\n Love Chants 540\n Ode to Love 544\n Song to Hiiaka 545\n Ode to Kaiko 546\n\nIndex 547\n\n\n\n\n\n\n\n\n FORNANDER COLLECTION\n OF\n HAWAIIAN ANTIQUITIES AND FOLK-LORE\n\n THE HAWAIIANS\u2019 ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF\n THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED\n FROM ORIGINAL SOURCES\n\n\n BY\n ABRAHAM FORNANDER\n Author of \u201cAn Account of the Polynesian Race\u201d\n\n WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY\n THOMAS G. THRUM\n\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume VI\u2014Part I\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1919\n\n\n\n\n\n\n\n\nPREFACE.\n\n\nThis third series of the Fornander Collection of Hawaiian Folklore, in\nits varied character, presents valuable features for antiquarian and\nethnic students of Polynesia in general and Hawaii in particular. The\npapers included in Part I, mostly the result of S. N. Haleole\u2019s\nresearches in the work and workings of the Sorcery priesthood, is a\nrevelation of the power and influence of that body over the Hawaiian\nrace in all their vocations, and through his connections with members\nof the order he may be said to have written with a clear knowledge of\nhis subject. The opening paper on Religious Ceremonies of the Temple\ncame to the collection from Dr. W. D. Alexander, as the contribution of\nKamakau, of Kaawaloa, an eminent authority in his day, a noiau (skilled\nin such matters), and reputed to have been a chanter of Kamehameha\u2019s\ncourt.\n\nPart II. embraces historic studies and fragmentary notes of Judge\nFornander, selected from his miscellaneous papers, as affording an\ninsight into his line of research work, hence, has little of the\noriginal Hawaiian and translation feature of the other parts.\n\nPart III. is devoted entirely to chants of various kinds. These are\nalmost wholly from the collection of Judge L. Andrews, whose ripe\nHawaiian scholarship is seen in uncompleted translations and notes\nfound in the collection. The \u201cHaui ka Lani\u201d prophecy which was brought\nto light by Judge Andrews in the sixties and published in part has\nrecently been found to be entitled to three more cantos. This chant is\nnow believed to be complete, and appears here for the first time in\ntranslated form. Besides this, the chants comprise eulogies,\nlamentations, name songs, prayers, love songs and other meles\u2014a\nvaluable collection rescued from oblivion.\n\n\n Thos. G. Thrum, Editor.\n\n\n\n\n\n\n\n\nCONCERNING ANCIENT RELIGIOUS CEREMONIES.\n\n\nRELATING TO THE DEVELOPMENT OF THE ROYAL CHILD IN ITS MOTHER\u2019S WOMB.\n\nThe mother being faint from unpleasant sensations, and groaning at the\ntime, without appetite for food, they (the attendants) sought to\nascertain her cravings. Then certain women came to her and asked, \u201cWhat\nsort of illness have you that you hide yourself?\u201d She said to them, \u201cI\ndo not know; (I am) simply languid.\u201d The women then said to her, \u201cLet\u2019s\nsee; we will examine you.\u201d She took off her garment and they examined\nher body while one of the women took hold of and felt of her breasts,\nwhich, on releasing the hand, they observed the contraction of the\nnipples of her breasts, and exclaimed, \u201cYou probably have a child; you\nare likely pregnant with one; tell us.\u201d One of the women said that she\nwas simply bloated; there was no child. Another woman, however,\npersisted, \u201cYou are pregnant.\u201d They each asked her, \u201cHow many months\nsince you last menstruated?\u201d \u201cTwo, since my menses period has passed.\u201d\nOne of the women asked her, \u201cWhat do you crave to eat?\u201d \u201cThere is\nnothing that I long for. I try hard to eat.\u201d\n\nOn the third or the fourth month her pregnancy became more evident, and\nshe realized the truth of what the women had told her. And when it was\ncertain that she was in such a condition she was placed under careful\nrestrictions; she was restrained from eating food from any and every\none if offered her. She must not eat fish salted by others; she must\nnot eat white fish, the aku, the opelu, or the mullet. She must not eat\na brown-colored dog; she must not gird herself with a glittering skirt\n(pa-u). She was not to wear old garments; she was not to dwell in an\nold house; that was strictly forbidden. Such was the manner of the\nteachings of the false deities.\n\nThe child was thus carefully safeguarded lest the people and the chiefs\nsought to kill it in its mother\u2019s womb. A man of evil designs, if seen\naround such places, would be taken before the king who commanded him to\nbe killed. Such a place was strictly tabooed. No woman nor man of evil\nintentions was to traverse there, because they had great faith in the\nteachings of the false deities, and that was why a woman with a child\nin her womb was kept strictly guarded.\n\nThe people firmly believed that the child would be killed because of\nthe anger of the false deities; they believed that the child would be\nkilled in its mother\u2019s womb, because of the anger of the said wooden\nidols, and the feather idols, the lizard and poison deities, the gods\nof the night and the fire (Hiiaka\u2019s gods.) All these were what the\npeople faithfully worshiped, being completely deceived in their mind.\n\nIn consideration of these things the people of all the land praised its\n(the child\u2019s) name, the father commanding the people to \u201cdance in honor\nof my child, all ye men and all ye chiefs.\u201d Thus the various dances\nwere performed; such as the laau, pahu, puniu, pailani, pahua, apiki,\nalaapapa [1] with great rejoicings; and name songs in honor of the\nchild were composed and given to bards who went from place to place\nsinging them, so that the people throughout the land might know them.\nAll of the people greatly rejoiced, and whoever did not join therein\nwas condemned and was termed a know-nothing. [2]\n\nAfter all these things when the time of birth nears the inaina [3] is\ndischarged, that which envelopes the child, a sign of the child\u2019s\ncoming forth. Then the high priests with the feather god come forward,\nall praying to a false deity. The drums are beaten, and prayers at\nintervals are offered from a separate place, in honor of the child.\n\nAs the child approaches the birth, the mother laboring for a day, or\nperhaps for two days, the incantations become general. Great reverence\nwas shown these false gods, and those having pebble gods, [4] or shark\ngods, or unihipili\u2019s [5] (ancestral gods), or fire (Pele) gods\nworshiping them accordingly; and those who entreated for a position\npresented their petitions, and so did those of sincere [6] prayers. If\nan ordinary man and an ordinary woman came with their false deities\n(images) held above them, prophesying before the chiefs and the people,\nfalsely claiming that they were possessed, [7] because of the spirit of\nprophecy resting upon them; thus they declared before the chiefs and\nall the people, saying: \u201cYour child is born; your wife will not die\u201d,\npeople at a distance would inquire, \u201cWhat did they say?\u201d Those who\nheard them plainly told the others that the gods who were in possession\nof those two told the king that his wife would not die.\n\nThe high priest told the king saying, \u201cDo not listen to the talk of the\nlesser gods; listen to my word, which is this: from the time of your\npoverty until you became wealthy these gods did not come to talk to\nyou; they did not come in bygone times when we were poor. But when we\nhave become prosperous they come hither to talk to you. Do not listen\nto them; just hearken unto my words and offer a pig in the temple to\nyour male deity, and a girdle to your female deity.\u201d\n\nThe pig was taken by the priest and offered to the deity with the\nprayer, \u201cOh God, here is the pig; give thou health (life) to your\noffspring and your descendants.\u201d Then the rain fell (in answer). [8]\nThe people and the chiefs praised because of the propriety of\nsacrificing the pig to the deity. The same ceremonies were accorded the\nfemale deity when the travail was over and the child was born, a great\nroyal child, Wakea by name. This was the royal procedure of ancient\ntime, that when he was born he was taken before the deity in the\npresence of the priests. A priest waved the bambu with which the\numbilical cord was to be cut, and then tied the umbilicus of the child\nwith a string, and after a prayer severed the umbilicus. Blood flowed\nfrom the cut of the child, [9] whereat the priest declared, \u201cThis is a\nrich child.\u201d\n\nAfter the king and all the people heard this the king chose certain\nsuitable persons to rear the young chief, close relatives of his\nmother, of royal descent. Then the child was placed in strict\nseclusion\u2014a most sacred place\u2014so sacred that a person who ate pig or\ncoconut, or any unclean or filthy food, or those whose garments were\ngreasy with the oil of the coconut were not allowed there. The child\nwas not to eat out of any old vessel which formerly contained anything\nfilthy; it was strictly forbidden. If a man ate pork he must die. If\nany woman in care of such child should eat offensive food she should\ndie. Thus were the chiefs and the people held in fear by the false gods\nso that the child might live. As the infant was brought up and grew to\nchildhood, the parents conferred together, the father saying to his\nwife, \u201cOur child must be circumcised.\u201d \u201cYes, if you think so,\u201d she\nreplied. Then the king said, \u201cSome one go tell the priest and see what\nhe has to say.\u201d And when the priest arrived in the presence of the\nking, he (the king) asked him: \u201cWhat would you advise? Say something\nregarding the circumcision of my child.\u201d The priest replied, \u201cYes,\ncircumcise him; he has grown so that he can slaughter a pig. [10]\u201d\n(Lit., the pig is killed).\n\nThe priest afterward prepared for the services, first seeking the\nauguries of circumcising the child. He advised the king to procure a\ngreat number of dogs, of pigs and of fowls, to each of which the king\ncomplied. In the evening the priest prepared the bambu; the rains fell;\nand when the priest saw it raining, he spoke to the child, saying:\n\u201cListen, child; the night tells you that you will become a rich man.\nWhen you become rich take care of me.\u201d\n\nThe next night the priest laid himself at the door-sill, [11] a custom\nof the priest\u2019s on occasions of services rendered for royalty. The next\nday the child was brought before the priest and in the presence of the\ndeity. He (the child) sat on a certain man who held him firmly. The\npriest stood up waving the bambu, and offered the deity a prayer,\nsaying: \u201cO God, look down upon your offspring, whose night auguries are\nauspicious.\u201d After that the priest sat down and continued in\nsupplication to the god.\n\nAfter the prayer had ended a certain man circumcised the child,\nwhereupon the lightnings flashed, thunder roared, and the rains fell,\nthe priest exclaiming, \u201cThis child will become rich.\u201d Then he said to\nthe prince: \u201cSay, listen; when you have become a king, I wish for a\ndivision (or district) of land.\u201d After these things\u2014performing the\ngreat service to the prince\u2014the priest solemnized the supplementary\ndivision of his prayer, in fulfillment of the duties of his office. The\npriest thus sought the good fortune of the prince, and laid his hands\nupon him, after which the prince entered the sacred house called the\ntemple of purification. (Kukoae), [12] then ate of the pig.\n\nAfter all these things ended the king set out to cut wood and collect\nmaterial for thatching a great temple, and March was the month in which\nthe temple was to be dedicated. It might perhaps be consecrated in the\nmonth of April, or perhaps in the month of May. These were the three\nmonths designated from ancient time; the service could not be performed\nin any other month. It rested with the king for the month of temple\ndedication.\n\nWhen the time of the dedication arrived, the king held a consultation\nwith all the priests; first, the priest of the order of Ku; second,\nthat of the order of Lono; third, he who precedes the king; fourth, the\nkualaea priest; [13] fifth, the priest of the ohia god (haku ohia);\nsixth, the priest of human sacrifice; seventh, the hono priest; eighth,\nthe kahalaalaea [14] priest and the priest of kahaleopapa (House of\nPapa), to whom was given the power to release the temple restrictions.\n\nAfter the king and the priest had come to a decision, and the day for\nthe dedication of the temple was near, the king spoke to the\nkahalaalaea priest, saying: \u201cBe prepared to go into sanctity, with your\nordinances and your methods, and if it is favorable let me know.\u201d The\nkahalaalaea priest went into sanctity on the night of Kane, [15]\npreparing and praying throughout the night; and in the morning, the day\nof Lono, there stood the basin of colored earth, necessary for the\npriest\u2019s duties; these were the essentials of the temple. And on the\nnext day, that of Mauli, the king and a multitude of men came to hear\nthe words of the kahalaalaea priest. The priest then performed the\nduties of his office. A certain man placed on his (the man\u2019s) head a\ncovering of ancient human hair, a custom of his ancestors which was\ntransmitted to him, and a duty also belonging to the temple, the priest\npraying meanwhile. The king reached the alaea image where the basin of\ncolored earth stood before the priest, this being the deity with a\nwhite covering to make its impressiveness as a god more effective.\n\nAfter these things the man who had the covering of ancient hair stood\nup, while the multitude remained seated. This man stood up with\nsharpened spears, shaking them before the eyes of the people. He made\nthe people shut their eyes, with the sharpened spears, not however\npiercing them. He looked with threatening eyes upon the people,\nterrorizing them thus: \u201cTake care, take care (hekue, hekue) or you will\nbe struck by the spear of Pueo!\u201d That was the way these people acted to\nmake profit for themselves. After this the king commanded a tribute\nmaster: \u201cGo you and proclaim the coming of my god, and prepare its way.\nThe landlord whose highway is not prepared for my god shall be\ndismissed; but if the highway of my god be clean he shall not be\ndismissed. Tell them to clear well the highway of my god. Tell them to\nbring tributes unto my god; and if they do not pay tribute to my god I\nshall dismiss them. Thus shall you command them.\u201d And the tribute\nmaster went forth from the king, proclaiming as he went unto the\noverseers of all the lands. And they heard the king\u2019s message unto\nthem.\n\nThen the alaea god went forth with four flags preceding and four flags\nfollowing him. A man reverently preceded the alaea god. No person, pig,\nnor dog should come in the front; no fires should be lighted, these\nthings being strictly prohibited. When the alaea image arrived at the\nplace for the pig services, the puaa-kukui, [16] (blocks of kukui wood\nwith markings to resemble swine features for sacrifice), were prepared,\nand marked with the red earth by the priest, who offered a prayer,\nafter which the people came bringing their tributes of pigs,\nfoodstuffs, feathers and cloths, each land in successive order.\n\nAnd in the evening of the 29th, the king and the priest secretly buried\n[17] the remains of certain things used in the service, a minor duty\nperformed by the priest in the temple. On the 30th, the priest\nsprinkled the sacred water, for the sanctification of the temple which\nwas such that the king was restricted from eating the pig; he extended\nthe restriction to the night of the 30th, and to all the chiefs and\nmany people. The priests and chiefs in great numbers offered prayers\nand praises before the wooden idols and the feather-gods. After the\nprayers the king offered pig sacrifice, calling upon the deities thus:\n\u201cO Kunuiakea, [18] O Lononuiakea, O Kanenuiakea, O Kanaloanuiakea, my\ngods, come ye all; here is the pig, a live pig; let me be saved by you,\nmy gods. Here is your pig, your banana and your coconut; save all the\nchiefs and all the people. Listen to my beseeching unto you all, my\ngods. Seek out a sinful man and sacrifice him. Keep a righteous man and\nuse him well. Bless my land and preserve the people.\u201d\n\nThus the king worshiped the gods, and when it was night all the chiefs\nand the priests of the feather-gods gathered themselves together and\nlaid down to sleep. In the morning all the chiefs and the multitude\ncame forth, the priests setting the people in order in eight rows; then\nthe idols were placed in a row. There were many of them, about forty or\ntwice forty, of feather idols, and one human god, Kahoalii by name. He\nwent at the head of the feather-gods, and had no loin-cloth, going\nstark naked before the eyes of the people. He was not ashamed before\nthe multitude.\n\nA priest then picked up the ieie fern and a white girdle. Standing up\nhe addressed [19] some words to the ieie fern, supplicating the gods\nthus: \u201cThe malo, malo; the ieie, ieie; the lightning, this is the ieie.\nO Ku, O Lono, O Kane, O Kanaloa, give safety to your attendant, and to\nall the chiefs, and to all the people and all the priests.\u201d The priest\nthen discontinued his supplicating the ieie. The rest of the priests\nthen arose, about forty or more of them, praying to and praising the\ngod, the noise of their praises ringing through the day. The people\nthen raised the feather-gods aloft, the attendants marching in a circle\nbefore the eyes of the people, with the idols in their hands. This was\na form of praise by all the people.\n\nAfter that the priest who had the alaea image came forward and spoke to\nthe people, saying: \u201cKeep quiet and listen to the prayer. Eight times\nshall you stand up, and eight times shall you sit down. Listen to my\nvoice, and when I say \u2018Stand up,\u2019 all of you stand up; but when I say\n\u2018Sit down,\u2019 all of you sit down.\u201d That was essential to his prayer, and\nhe was the only one to offer prayer. He then took up a bunch of\ncoconuts and waved it before the idol, exclaiming: \u201cO Ku, O Lono, O\nKane, O Kanaloa, here is a bunch of coconuts; safety to your\nattendant,\u201d and ended. He then reached for his staff, and standing up\nprayed in a loud voice over the people.\n\nThe people and the chiefs listened attentively to catch any errors in\nhis petition that they might condemn him, in case his prayer was\nimperfect, whereupon the people would murmur because the priest\u2019s\nprayer was faulty. After this the priest spoke to the people thus: \u201cMy\n(younger) brothers, it is well; it is safe; it is accomplished,\u201d\nrepeating the words as he stood up eight times and sat down eight\ntimes. The people shouted loudly for safety (life), which shouting was\nrepeated continuously. This ended that part of the priest\u2019s ceremonies.\nThen the priest went to make his report to the king, saying: \u201cYour\nmajesty, how was the prayer?\u201d The king answered, \u201cYour prayer was\nwrong; it erred.\u201d Had the priest been in the right the king would have\nsanctioned him. Had his prayers been perfect the priest would have\nasked the king for land.\n\nAfter this all the people and all the chiefs went to their houses,\npraising the feather gods and all other smaller idols of the people. In\nthe evening, the king and the priests were with the idols, and all the\nchiefs prostrated themselves, conforming to the ordinance of the\ntemple, the priests and all the chiefs offering prayers. From evening\nto darkness of night they bowed down, earnestly desiring a rainfall\nduring the night, [20] and when it did rain, the people gave praise\nunto the deities. In the morning they all assembled\u2014the people, the\nchiefs and the priests\u2014in the presence of the deities, praying before\nthe temple shrine and the feather idols. After prayers the people arose\nwith the idols in their hands, and also the chiefs and all the priests,\nand went up to the lord-of-the-ohia\u2019s, which was (to furnish) a wooden\ndeity. The king called to his stewards, saying: \u201cTake about ten pigs\nfor the deity and for the people and for myself also.\u201d And when they\ncame nigh unto the ohia forests, away up in the mountains; and the ohia\ntree which stood forward of the others which the priest pronounced to\nbe the idol, saying: \u201cThis is the deity which relishes the pig, as it\nis in advance of the others,\u201d the king assented and commanded the\npriests to offer their prayers to the tree, which they did, while it\nwas yet standing in leaf.\n\nThe king with an attendant then came forward carrying a pig, and on\ncoming near the front of the tree, offered prayer there, after which\nthe king offered the pig and a man (victim) to the tree, chanting\nappealingly, the king saying: \u201cO thou standing ohia, here is an\noffering to thee of pig and coconut. Give me life. Give life to the\nchiefs and all the people.\u201d Then the priest arose, waved an axe in\ndedication to the deity, and touched the trunk of the ohia tree with\nthe axe. He sat down praying loudly. A man felled the said ohia tree\nfor an idol. A man was then put to death as a sacrifice from the king\nto the god. After these things, the king commanded that the pigs, ten\nin number, be roasted. Then the king offered the man as a gift to the\ngod. This was a human sacrifice, an outcast, according to priestly law.\nAnd when the pigs were cooked they all sat down to eat, and after they\nwere filled, the king made preparations for going home. The feather\ndeities stood in a row in front of the people, the said ohia tree deity\nbeing far in advance of the feather deities. It was completely covered\nwith foliage. Then all the deities and the priests and the chiefs came\ndown, shouting their praises to god. And a man, in a high-pitched\nvoice, called out, \u201cE Kuamu, e Kuamu;\u201d [21] the people from front to\nrear responding, \u201cMu, e kuawa, e kuawa, wa, e ku wau a lanakila no.\u201d\n[22] Thus shouted all the people along the line, their voices being\nraised as commanded by the priest on this occasion of moving the ohia\ngod.\n\nAs they came down no fire was to be lighted this day. It was strictly\nforbidden. Until the ohia god reached the front of the temple, fires\nshould not be lighted by the people. And when they reached the temple\nthey prayed to the ohia god. And after these things came to pass the\nfeather deities, and the chiefs and all the people returned to their\nplaces, while the keepers of the feather deities sang praises to them,\nmaking loud noises with the beating of the drums, all giving praises to\nthe feather deities. And when these things ended towards evening, a\npriest came to offer the ohia god roasted banana, with a short prayer\nin sacrifice, and ended.\n\nAnd when it was night the king gave aid [23] to two priests; these were\nthe priests who preceded the king and the one who had charge of the\nlama leaves. He (the king) commanded a man to take two chickens to the\npriests for their support. And when it was quite dark, the king\ncommanded the man to \u201cGo and caution the people everywhere, and tell\nthem to keep quiet and not make any noise, and not light any fires this\nnight.\u201d\n\nOn the morrow the priest who preceded the king came to report to him on\nthe successful progress of his official duties, saying: Listen: \u201cI\nperformed my services to the god last night, and the night has\nindicated approval of you, and the god declares that you will become\nprosperous. You have seen how excellent the night of your god has been;\nthe heaven was clear, unmarred by clouds. When you shall have become\nrich take care of me.\u201d\n\nAfter these words the king commanded that the temple must be thatched\nthis very day. Three were thus finished and of large size. And the king\nordered all the people to come to pray. The people came with the\nfeather gods. The priests seated all the people in double rows of\neight, and all the idols were placed in rows also. The high priest, who\nwore a great white girdle, arose, seized a bunch of ieie ferns, and\nwaving it, offered it to the deities Kunuiakea, Lononuiakea,\nKanenuiakea, Kanaloanuiakea and Kukaohialaka. After serving the\ndeities, the priest prayed to his priestly ancestral gods, performing\nthe works this day in the same manner that his ancestors had done. The\nancient rites were thus observed by him this day.\n\nAfter he had offered prayers all the priests then arose, praying to god\nand chanting praises before the feather deities. This was a great day\nfor invocations, a memorable day for the high priest, and all the\nsupporting chiefs; they all were honored. And when the time neared that\nthe priest had commanded them, the people lifted up the feather idols,\nstanding on the upper side for some time. After a while the priest\nordered them to move with the idols to the lower side, which they did,\nstanding in that place for a long while.\n\nAnd the priest commanded the people who were holding the idols to \u201cMove\naround in a circle, and see that you move properly, lest one of you\nmake an error and he dies.\u201d They moved around correctly, not making an\nerror. And when they had made the circuit they stood in rows on the\nlower side. The priest then offered a prayer, called pokeo, a very\nsacred prayer, and used only in the temple. This prayer of pokeo was\nnot applicable to all the chiefs. After this the people with the\nfeather gods moved to the upper side and sat down.\n\nThen the priest who had the alaea arose and placed a hala wreath on the\nking, and one around the neck of the idol, and one around his own neck;\nthis was an ordinance of the alaea priest. And he said to the people,\n\u201cKeep quiet, all of you people and all of you chiefs.\u201d He then turned\nto the king and said: \u201cListen to my prayer for you. During my\nsupplication, if a chief interferes, he is a traitor to the land; but\nif a common man he shall die for your god.\u201d\n\nHe seized his staff and prayed for a long time. The people kept very\nquiet before him. At the proper time he commanded the people to arise,\nand said: \u201cMy brothers, it is well; it is safe; it is accomplished;\u201d\nstanding up eight times and sitting down eight times. After these\nthings he warned the people to keep quiet and not make any noise. And\nthe priest turned to the king and said, \u201cIt is well.\u201d Then they all\u2014the\nking, the priests bearing the feather gods, and the people\u2014went into\nthe temple to purify themselves therein. This was an ordinance of the\npriest for the temple service. After all these ended, they all went to\ntheir houses on this same day.\n\nHere is another thing: The wife of the king was still under\nrestrictions. She was not to bathe, nor eat fresh food, nor fresh fish,\nnor could she play; these were all prohibited. In the same way the\npriest\u2019s wife kept the ordinances, after the manner of her priest\nhusband, as the king\u2019s wife observed those of her kingly husband. The\nwomen who reverenced their deities acted in this way, and also all the\npeople of this land who worshiped in the temple.\n\nAnd when it was evening the king and the priests with the feather gods\nwent in front of the temple and prayed outside. The people muttered\nstrongly that the temple service of the king had failed this evening.\nAnd after these things they all went to their homes. The king then gave\nfowls to the feather deities and all the priests. These were sacred\nfowls with which to worship the gods this night; this was the night\nwhen the king would be affably disposed, as also the priests, the\nchiefs and all the people.\n\nBut if any fault occurred this night, they would not be at all pleased,\nand great would be their dread of the god; but if the work of the king\nand of the priest was perfect this night, then they would be safe. This\nwas indeed a fearful night. This was the night that the king\u2019s food\n(taro) was pulled, as also that of the priests and all the chiefs and\nthe people. When dark this night was solemnly still\u2014no noise, no fires\nwere lit, no squealing of pigs, no barking of dogs, no crying of\nchildren\u2014a night when all the people and all the chiefs in the land\nheld their breaths.\n\nThis was the night of the service called, hulahula, to designate right\nand wrong, of life and death. At midnight, the priest, the king and\nchiefs and the people awoke, and went over to the outside of the\ntemple. Not a word was spoken by them this night. They waited for early\ndawn, and when it came the king and the priest made preparation, while\nthe majority of the people prayed from a distance, imitating the voice\nof the rat, of the chicken, of the bird, of the dog and of the pig.\nThus they worshiped their gods, all of them asking their deities,\nsaying: \u201cMake your powers great, our gods, at the king\u2019s service, where\na post to your house shall have a place.\u201d And this was agreeable to all\nthe people. And at morn the priest took hold of the idol and the lama\nleaves and a small white covering (oloa), while the king seized the\ndrum and the pig and entered the temple, they two alone, imposing its\nsacredness.\n\n\n\n\nOF THE PRIEST DIRECTING THE SERVICE\n\nThe priest gathered up the lama leaves in his hand, wrapping them in\nthe white kapa, and said to the king, \u201cListen you for our mistakes\nwithin here.\u201d An immense bank of clouds then settled above them, so\nthat the stars were invisible. They prayed and the clouds were\ndispelled, and the stars twinkled. And when the priest saw that it was\nall clear above, he said to the king, \u201cListen you for the cries of the\nmice, the singing of the birds, and the crowing of the roosters.\u201d After\nthese things, the priest stood up while imploring the prayer called\nhulahula. He then sat down, praying silently. When he ended his prayer,\nhe turned his face to the rear, to the king. And when the king saw the\npriest\u2019s glance, he (the king) offered the pig, saying: \u201cO Ku,\nhulahula! Here is thy pig, and may I be saved by thee; and here is thy\nbeautiful house, a gift from me to thee. Save thou my land, and chiefs\nand all the people. Cursed be the traitor who robs the land, or the\ntattler who would seek our defeat; here is where the object of our\nservice is directed.\u201d And when the king had finished, the priest\nentered a temple division (waiea) to conduct his prayer secretly; it\nwas a small house essential for the services of the priest.\n\nAfter this the priest uttered a prayer softly, and then turned his face\nto the king, asking: \u201cHow was our prayer service?\u201d The king answered\nhim. \u201cIt was well.\u201d Then the priest questioned the king to learn if he\n(the king) had faithfully complied in listening for the right or the\nwrong, saying: \u201cHeard thou not the birds singing?\u201d \u201cNo.\u201d \u201cHeard thou\nnot the crowing of the rooster?\u201d \u201cNo.\u201d \u201cDid not hear a dog bark?\u201d \u201cNo.\u201d\n\u201cWas there not anything wrong at all with us?\u201d \u201cNo.\u201d \u201cDid you not hear\nanything wrong at all from the outside?\u201d \u201cNo.\u201d Then the priest told the\nking, \u201cYour prayer was well done, and you are saved, and your land, and\nthe chiefs and all the people.\u201d At the end of their consultation, they\nwent outside to inquire particularly what the people had heard. And\nthey inquired quietly: \u201cSay, what have you heard on the outside here?\u201d\nAnd they whispered in reply: \u201cNothing, nothing at all. There was\nnothing wrong at all outside here that we heard of.\u201d Then the priest\nsaid to the king: \u201cYour majesty.\u201d The king responded, \u201cYes.\u201d (E o.) \u201cI\nsay unto you, your prayer was good, and the night returns thanks unto\nyou, and the deity says, \u2018Thou shalt have life.\u2019\u201d They then gathered on\nthe outside of the temple, raising their voices, exclaiming \u201cThe prayer\nis flown\u201d (finished). And when the people heard that the king\u2019s prayer\nservice was ended, loud voices were heard from all places, the\nexclamations of the crowd of people making a rumbling sound, the report\nbeing carried far and wide. This was pleasing to the king, and to the\npriest and the chiefs and all the people.\n\nAnd when it was daylight they prayed outside of the temple. There were\nthree prayers this morning, the waipa, the kuwa, [24] and the kuwi.\nAfter this they entered the temple\u2014all of the chiefs and all of the\nidols, and all of the priests\u2014and sat down in front of the inner\ntemple. The high priest then stood up, offered a prayer, the name of\nwhich was kolii, [25] and which was a very sacred prayer of the priest.\n\nAt the conclusion of this prayer they went on the outside, giving to\neach feather image one pig, and one pig each to the principal priests.\nThe king then commanded his stewards, saying, \u201cGo and roast some\nlarge-sized pigs, about ten in number.\u201d This concluded that part of the\nceremonies. Then they all returned within the temple to clothe with\nsmall white kapa the wooden idols and the images, making great prayers\nthis very same day. After these petitions the priest waved his hand and\nsat down, all joining in a prayer. The fires were lit on the outside\nand among the people of the outer districts; and after a prayer the\nking offered to the deity a broiled pig. Only broiled pig was offered\nto the deity, not roasted (in the ground). After the king\u2019s offering to\nthe deity, they all went to their houses. When the pigs set apart for\nthe feather gods were cooked the keepers of said feather gods sang\npraises. When the pigs set apart for the king\u2014they were good sized\npigs\u2014were cooked, there might be about ten or twenty of them, they were\ntaken into the temple where a single priest offered a short prayer over\nthem. The king\u2019s portion was then brought back and placed before him,\nwhile other portions were given to the chiefs.\n\nAfter this and when it was evening the king commanded his stewards to\ncook forty pigs for the kuili (prayer) of the temple. After sunset a\nnumber of priests went on the outside to pray. This prayer was called\nkaulahale. After this and when it was dark, torches were lit in the\ntemple and in the houses. Then all the priests and all the chiefs with\nthe deities assembled on this night. This was a night of fervent\nprayer, and they were to see that they did not sleep at all this night.\nAnd on this night also, the high priest\u2019s knowledge of all the prayers\nwould be shown. They (the priests) then prayed and their voices were\nraised up high, and became as of those who were disputing. They also\nwaved their hands making motions as if dancing. They clapped their\nhands loudly with rejoicing in the temple.\n\nThese ceremonies ended, the pigs were brought into the temple and were\ntied by the priest. They then renewed their praying until morning, when\nthey went to their houses. During the morning the king commanded his\nstewards to cook some more pigs\u2014forty in number\u2014and it was then noon.\nAgain the chiefs, the priests with all the idols, went into the temple\nto pray, to worship and to give praise. After this service they removed\nto the outside, and in the afternoon entered the temple again to pray.\nThis was called kulawa. After this they went outside to their places;\nand after some time, they again entered the temple, this same day, to\npray. This was called kupapaa. They followed in a prayer called kuaiwa,\nat the conclusion of which it was near sunset. They then went up to the\naltar to pray, and this prayer was called kulewalewa.\n\nThe king then commanded one of his priests, \u201cGo and bring the idol in\nhere.\u201d A man went and brought the ohia god, which they had brought down\non a previous occasion. And when it was brought to the temple the king\nordered a human sacrifice and a pig for the god. A man was brought\nbefore the king who ordered a prayer to be offered. The priest stood up\nand waved a small spear (javelin, o), then sat down. They all prayed,\nand the man was then killed, and offered to the god, both man and pig.\nThis concluded the ceremonies, and it was sunset, and they all went to\ntheir houses. One of the priests made preparations to perform certain\nof his official duties. He was the ulua fishing priest. When night came\nhe went out to sea throwing his hook to the ulua. If the bait was all\neaten up, he would be in great dread; or if the bait remained it was\nwell. But if the hook was lost, his effort was futile, as also the\nprayer of his mouth, on the water. He therefore prayed earnestly in the\ncanoe while at sea, before returning to shore.\n\nAnother priest was conducting his own services this night, this\nlast-mentioned priest, however, offering his prayer in the temple. This\nprayer was called maua, an ordinance of the temple. And after midnight\nthe king came into the temple, where they made earnest prayer at the\naltar. Oihana was the name of this prayer. This was a very sacred\nnight, fires not being allowed to burn. Then the high priest chanted\nthese two prayers, which are piikumu and leiau by name.\n\nThe king then prepared himself to accompany the priest of the order of\nLono. They went to conduct the service called hooilimoo, and they were\nsilent, not uttering a word, not even moving. The priest of the order\nof Lono seized a bunch of lama leaves and wrapped it with a piece of\nwhite kapa. He then stood up, chanted a prayer and sat down, continuing\nhis entreaty; and at the conclusion of his prayer, turned his eyes to\nthe king. And when the king saw him looking at him, he (the king)\noffered the pig in sacrifice to the god saying: \u201cO Ku, by hooilimoo;\n[26] here is your pig, a pig whereby I will be saved by thee. Keep\ncareful watch over me. Death to the traitor who takes land by force;\ncurse him to the house of bones; let him die.\u201d After the king had made\nhis sacrifice the priest turned to him and asked, \u201cHow is our prayer?\u201d\nThe king answered him, \u201cIt is well.\u201d \u201cYou did not hear anything wrong?\u201d\n\u201cNo.\u201d\n\nAfter the priest had discontinued the services and had uttered a short\ninvocation, they passed out to the people inquiring of what they had\nheard. The people denied having heard anything. This same night they\nall joined in prayer\u2014the ulua fishing priest, the maua priest, the\nchief priest and the priest of the order of Lono. They continued\nthrough this night in earnest prayer. And at dawn the priest made a\nsign and stood up chanting their prayer called kolii, and then sat down\nstill praying. When this ended they raised their hands to the lananuu\n[27] from which two men were calling to them in loud voices. While the\npriests were chanting from below, they (the two men) were dancing\nabove. All this was called makii-lohelohe. The king then went outside\nto distribute the pork to the feather idols, and the priests, and all\nthe chiefs, and all the people of the higher class, giving to each\nfeather idol its share, and also to the priests, each his share; giving\nchiefs of the lower order, five-fold, and those of the higher order\nten-fold, while the people of the higher class received each his share,\none pig to every two companies. And the people of the lowest class\nafter the king\u2019s share was cooked received their portion also. Then the\nking offered pigs on the altar, to the idols, about five times forty\n(200) pigs. After these things they all returned to the temple\u2014the\nchiefs and all of the priests, and worshiped before the wooden idols.\nThis prayer was called kopili-nui. The high priest then arose, offered\na prayer to a fire stick and sat down. All then prayed and many\nroasting fires were started burning, so numerous that the air became\nheavy with the smoke of the roasting pork, from the pigs set apart for\nthe temple which were put on fires for broiling, the people meanwhile\ncontinued praying before the images.\n\nThe broiled pigs, about five forties in number (200) were brought into\nthe temple and placed before the wooden idols, together with a large\nquantity of green bananas, and of coconut, together with two or three\nmen transgressors, who, after being killed, were placed among the pigs,\nthe coconuts and the bananas. The ulua fishing priest then prepared to\ncome forward to state his opinions before the king. No one was to be\nseen passing on the outside under penalty of death. And when he came\nthere solemnity prevailed on the outside, not a person passing. He came\nuttering a prayer and holding a baited hook in his hand. This was the\nsame hook with which he was fishing during the night, and his mouth was\nstill moving in prayer. And when he arrived at the temple the other\npriests were in dread at his appearance, and fled into the hale-pahu, a\nplace within the temple. The priest then ceased praying and spoke to\nthe king, saying: \u201cYour majesty, listen to the words of god. I went out\nto sea last night. My hook did not part, and my bait was not devoured.\nYour prayer was excellent. No traitor shall live at thy hand. Our chief\nwould not overcome thee.\u201d After these words he was free and returned to\nhis place.\n\nThe people then resumed their praying in the temple before the images\nand the king offered as sacrifices the pigs and the dead men, which\nwere laid down with them, together with the coconuts and the bananas.\nAfter this they all went to their houses. After the pigs set apart for\nthe feather gods had been cooked, the people sang praises to these\nfalse deities. Then also were cooked the pigs set apart for the king,\nand for the chiefs, the people and those of the higher class. All the\npigs were taken to the temple where another priest came to bless the\nofferings. He made a short prayer, after which the king\u2019s share was\nreturned to him, which he (the king) himself distributed to the needy,\nas their portion.\n\nWhen it was evening they all again entered the temple\u2014the chiefs, the\npriests, and all the deities\u2014to pray. The king offered pigs, bananas,\ncoconuts and a dead man as a sacrifice, after which they repaired to\nthe House of Papa, [28] according to the ordinance of the priest of\nthat house. They prayed therein, chanting a prayer, named hui-o-papa,\nthat same evening. This ended, they then returned to their respective\nplaces.\n\nWhen it was dark they again went into the temple with the king, the\npriests and all the deities, where they prayed at the altar. The name\nof this prayer was weweke, an ordinance of the temple. And the priests\nwent, with one of the king\u2019s deities, among the houses [of the people]\npraying on the outside. This was deceitful praying. They told the\npeople who were inside of the houses to \u201ccome out here\u201d. Thus they\nendeavored to deceive the people. The people knew what all their talk\nmeant to them. They made careful study this night\u2014a night dedicated to\nkahoalii. This prayer was called lalakoa, and no people dared pass on\nthe outside lest they died. And after this they [the priests] went to\ntheir places, leaving one man in the temple as a soldier on watch. This\nwas a rule of the temple according to the priests. All these things\nwere done in one night.\n\nEarly in the morning the king went to the House of Papa, to recite its\nprayer, together with the priest who understood the ordinance belonging\nto it. They both prayed, after which the priest said, \u201cListen to my\nwords.\u201d The king assented. \u201cYour prayer was perfect, and your god has\nlooked down favorably upon you.\u201d The king then went to his place.\nAfterwards when it was daylight the king, together with the priests and\nthe idols, again went to the temple to offer a short prayer to the\ndeity. After the prayer the king offered as sacrifice to the deities,\npigs, bananas, coconuts and a dead man. This prayer was called holua.\nThe king\u2019s feather god was then taken to the beach. It was a most\nsacred idol, and wherever it went sacredness was observed and all men\nand all chiefs prostrated before it. Then again the king entered the\nHouse of Papa to pray therein. Then came all the people and all the\nchiefs to be blessed by the priest of Papa, so that they might be\nreleased from any sea bathing restraint. This was the goddess who\nreleased the temple tabu, by which the uncleanness of all the people\nand of all the chiefs, and of all the priests was remedied. They had\ntheir bath this day, but they were not entirely free. This was an\nordinance of the hono priest. [29]\n\nAfter bathing they all went into the temple\u2014the king and the priests\nand the people. The hono priest placed the people in eight rows before\nthe altar, and in presence of the images, the hono priest officiating,\nsaid: \u201cRemain quiet, all of you. Do not make a noise. Do not move.\nSteady your posture, make the knees uniform, and keep your seats down,\nso that the deity may be favorably impressed.\u201d They obeyed the priest\nand behaved themselves, not moving in the slightest. The priest then\narose, shook the lama branch over the people, praying alone, and\nsaying, \u201cThe palm of the hand, raise it.\u201d All the people raised their\nhands without making any other movements, lest they might be killed.\nThis was a most sacred ceremony of the hono priest, and an ordinance of\nthe temple, a charge also from his ancestor to him. The priest then\ngave the king his decision, saying, \u201cYour prayer is excellent. This is\nthe strength of unity by which you will retain your land.\u201d The priest\nthen released himself from the service, and they all left the temple,\ngoing outside to parcel out the goods to the people and the hono\npriest, [the goods being] pigs, bananas and coconuts. And when this was\nended and it was night the priest of Papa offered prayer in the House\nof Papa. Kuili was the name of one of his prayers this night, and\nkeliimaomao was the name of the other prayer. The king did not\naccompany him this night.\n\nOn the next day at early morning the king went to the priest to hear\nhis words. The priest then said to the king, \u201cListen: this has been a\nfavorable night to your goddess; women with sinful mouths [30] shall\nnot live before you; they die at the hands of your goddess.\u201d And when\nthe priest had ended these words they went on the outside in accordance\nwith the duties of the priest of Papa. Then all the people came\ntogether with all the chiefs and the priests, before the priest of the\nHouse of Papa, who would release them from service and from the temple.\nThe king then commanded his overseer to furnish dogs for his\ngoddess\u2014about forty of them\u2014together with chickens. And when these\nthings were brought and placed together the priest waved a short spear\n(or javelin) and sat down. Then the king commanded the priest of the\nHouse of Papa, \u201cGet me the sash belonging to my wife, and her pig gift\nto the deity.\u201d The priest went to fetch the queen. On her accompanying\nhim he held one end of the sash belonging to her in one hand and the\npig in the other hand, while she held the other end of the sash behind\nthe priest, who was chanting a prayer. The people gazed earnestly upon\nher. She had fastened a white garment (pau) around her waist. And when\nthey came near to the goddess the priest ceased praying; the queen then\noffered the sash and the pig to the goddess, saying: \u201cHere is thy sash\nand thy pig. My husband and I will be safe in thee, O goddess. Give us\na boy child, a beautiful image of yourself; otherwise a girl child, a\npillar of white for yourself, O goddess. It is finished.\u201d\n\nThen came certain prophets to worship their goddess. Some for Pele,\nothers for Hiiaka, Kapo, Pua and Kamohoalii. There were many prophets\nwho came this day before the king\u2019s goddess, where they, every one of\nthem, offered sacrifices of goods, pigs, chickens, and sashes, and all\nother things, saying: \u201cHere are the pigs, the chickens, and the sashes,\ngifts from us to thee. Save thou thy offspring; let us be strong before\nthee, and let the chiefs sustain us before them; and wilt thou see that\nwe are forgiven on the day that we seek pardon.\u201d They then ceased their\npetitions and went away. The priest of the House of Papa then arose,\nwaved the fire stick, sat down and prayed to the goddesses. The fires\nwere then started for broiling dogs and chickens; these were brought\ntogether in the presence of the goddesses. Then the king offered the\nbroiled dogs and chickens. The priest of the House of Papa then\nexclaimed in a loud voice over the people, saying: \u201cElieli.\u201d [31] The\npeople then responded \u201cKapu. Elieli. Noa ia e, noho mua.\u201d [32]\n\nThe temple was then quite free from kapu, and the king and priest came\nin touch with woman and with all the people. This was the eighth time\nthat the king was under restriction in the temple, and he was now free.\nThus the king and priest encouraged the worship of such false deities.\nThese gods never uttered one word to the king and the priest, during\nall the time they were in the temple, when they offered their goods as\nsacrifices. The deities did not do anything for them. They themselves\nsang praises to the images; they themselves extolled the deities; they\ndid not receive any happiness from serving them. Their happiness was\nnot from serving them, but from their own imaginations. They were\ninflated with their own pride without any idea that it was only\noppression. They thought, however, that the temple was a necessity.\n\nThen all the chiefs went to their places to worship their gods, as a\nsequel to the king\u2019s temple service. All the chiefs had a certain time\nfor worship. Some had their temple restrictions for three days, some\nfour days, some five days, some two days, when they ceased worshipping;\nbut the king had eight, and even ten days of worship.\n\nThese are the months for war: 1, Kaelo, that is December; 4, Welo,\nMarch; 2, Kaulua, January; 5, Ikiki, April; 3, Nana, February. Those\nwere the only war months of the king and the priest.\n\n\n\n\nOF THE OPELU (FISH)\n\nWhen the new month of Kaaona (May) arrived the priest said to the king,\n\u201cThis is the month of May. The sharp bones of the fish have been\ntrimmed. There is no war, and let us live in peace.\u201d The fishermen of\nall the district divisions round about then made preparations. And when\nthe next month, Hinaiaeleele (June), arrived, in the evening of Hilo,\nthe priest, all by himself, tabued the opelu, the king not knowing of\nit. They offered prayers this night, the priest sacrificing a pig to\nthe deities. And when it was night, the priest prepared a fowl for his\nancestral god and his deity. They (the people) went to sleep that\nnight, the fires being restricted from burning in all places, all\nnoises were prohibited; also the crowing of the rooster, the grunting\nof the pigs, and the barking of the dogs. It was a most sacred night.\n\nIn the early morning the high priest went into his sanctuary to offer a\nprayer. This was called hulahula. [33] The high priest prayed in a\nlonely place, he and his attendant priest. The high priest then offered\na pig in sacrifice, placing it before the deity. They then conferred\nbetween themselves, saying, \u201cHow is our service?\u201d The high priest\nanswered, \u201cThe prayer was well. The king\u2019s country is safe, as also the\nking and all the people.\u201d They then went on the outside to inquire\nparticularly of the people, who might have heard something. And they\nsaid unto them: \u201cWhat have you heard on the outside, here?\u201d And they\nsaid, \u201cWe did not discern anything wrong out here.\u201d Then the high\npriest said unto his people: \u201cSing aloud; raise your voices high; give\nthanks for the excellence of the services.\u201d And they exclaimed aloud,\nraising high their voices, saying, \u201cThe services are ended\u201d (or\nfinished).\n\nAt daylight they made a short prayer on the outside of the opelu [34]\nhouse. The people were then seated in four rows, and at the same time\nthe feather idol of the high priest was set up. The attendant priest\nthen stood up and all joined in prayer. When the idol was set up they\nall at first stood in a circle around it, and then moved to the upper\nside and prayed. The priest then offered the alaea prayer and\nsacrificed to his ancestral deities, after which he prayed with a loud\nvoice over the people, saying: \u201cMy brothers, it is well; you are safe,\u201d\n(they then) arising four times, and sitting down again four times,\nafter which the attendant priest inquired of the high priest: \u201cHow was\nmy prayer?\u201d The high priest answered, \u201cOur prayers were perfect.\u201d After\nthis they went on the outside on the kuula, where they offered a short\nprayer.\n\nThey then entered the temple (heiau) where the priest offered a prayer\ncalled kolii, in which they all joined in earnest supplication, with\ntheir hands held high towards the house, and with very loud voices\nexclaiming: \u201cThe prayer, this is the prayer: O Ku, O Lono, O Kane, O\nKanaloa, long life to the king.\u201d The pigs were then broiled and brought\nbefore the wooden idol, with coconuts and bananas. After this and at\nthe conclusion of a prayer, the priest offered the pork and the\ncoconuts and the bananas to the idol, giving thanks to all the images.\nThen they all left the temple and went to their places. And when their\npigs were cooked the people took them to the heiau where a priest\npronounced a blessing upon them, after which the people brought their\nshares to their places, first giving thanks to their smaller deities,\nand had their meal, after which the priest commanded a man to \u201cgo to\nthe mountains to get pala fern,\u201d cautioning him that if he was caught\nin the rain to let him know. The man went up, found the pala fern, and\nwhile breaking it off the rain fell. He came down feeling happy for\nbeing caught in the rain. When he had come into the presence of the\npriest, the latter asked him, \u201cHow fared you on your trip up?\u201d He\nanswered and said, \u201cYou told me to go up, and I have done so. My hands\nbroke off the pala fern when the rain fell over me, and I was nearly\nbent with the cold.\u201d Then the priest said, \u201cThe omens are good.\nTomorrow we will make a haul.\u201d\n\nIt was then sunset. The priest and the people went to the temple to\npray to the deities, after which they all left the temple. The opelu\nfisherman then prepared his canoe and his net, and at early dawn a\npriest repaired to the temple to bring the bunch of pala ferns which he\nplaced in the canoe, at the same time asking for a blessing from the\ndeity. He came away after placing the pala ferns. And when the\nfisherman saw the priest come away he collected together his fishing\napparatus and his net. He girdled on a white sash on his waist, and\nchanted to his ancestral deities, saying, \u201cO ancestral gods of the\nnight, the night is over and I am come with the day. Here is the sash,\nand wilt thou watch over me that I may not be shamed.\u201d After this\nprayer he put his net on board the canoe and sailed out to sea.\n\nThis was a most sacred day, no fires being lighted here or there, no\nother canoes being seen on the ocean, this day, lest they perish. When\nthe fisherman reached the fishing grounds and lowered his net he prayed\nto his ancestral deities, saying, \u201cO, ancestral gods of the night; the\nnight is gone and I am come with the day. Give me great power this day.\nCover the belly of our net this day.\u201d He then cast the net and threw\nout the bait. The opelu (fish), on devouring the bait, came streaming\ninto the net, which was then drawn up by the fisherman, who was\nmurmuring a prayer all of that time. He then seized the neck of the net\nand drew it toward him, calling thus: \u201cO Ku, this has been a great day\nfor us. You have covered my shame this day.\u201d After this, they (the\npeople) lifted the net into the canoe, collected their fish and shoved\noff the bow of the canoe. They all went inland making cheerful noise\nwith their mouths.\n\nWhen they landed the priest came and stood at the landing place. The\nfisherman took up seven opelu, walked up to the priest and placed them\nin the priest\u2019s hand. The priest then took the opelu to an uhe [35]\nboard, where the fish was consecrated to the deities. The fisherman\nthen went to his house to thank his ancestral deities, while the priest\ntook the fishes and placed them on a tray before the altar. Then the\nhigh priest ordered a man: \u201cYou take some opelu for the king, that he\nmay eat of the first haul of the day.\u201d The man went as ordered, singing\nas he went. And when the people saw and heard him they all sat down.\nAnd when he came before the king he handed him the fishes and then ran\naway with great speed, lest he might be killed.\n\nThe king then went to the shrine where a priest prayed. They then\nprepared the king\u2019s fish from which the king picked out the right eye\nand ate it, and offered thanksgiving to the deity. And in the morning\nwhich was that of Kukahi (the third night of the new moon), two\nmahamaha\u2019s [36] were carried out to sea, one named Haleokaloa (House of\nKaloa), the other Haleohiu (House of Hiu). And when these were brought\n[37] to the shore some of the priests offered prayers at that place.\nTheir net having caught some fish, they went forth praising their\nfishing gods. In the evening the fires were extinguished and the night\nwas made sacred. In the morning the women were released from their\nrestrictions and were allowed to eat fish.\n\nThen canoes came from the ocean having noticed that the restriction on\nthe opelu was lifted. This was a very strict ordinance of the priest.\nNine days were used for the restriction they had made, and nine days\nthe canoes could not go out, nor was it safe for them to come in from\nthe ocean while the restriction was in force. All of these things have\npassed away.\n\nFollowing are the names of the months in which the king and the priests\ndid not wage wars, and in which one district (or island) did not wage\nwar upon another. These are the seven months: 1, May, which is Kaaona;\n2, June, Hinaiaeleele; 3, July, Hilinaehu; 4, August, Hilinama; 5,\nSeptember, Ikuwa; 6, October, Welehu; 7, November, Makalii.\n\n\n\n\nCONCERNING THE YEAR\n\nAnd when the new month, Ikuwa (September) by name, commenced, the king\nplaced a signal in front of the temple showing that the old year had\npassed and a new one had commenced. This was done on the night of Hilo\n[38] (the first night of the new moon), the king and all the people and\nall the priests assembling this evening on the outside of the temple,\nthe people being arranged in two rows. A priest stood up with a bunch\nof ieie ferns in his hand, and then they all joined in prayer: Then the\npriest said, \u201cMy brothers, it is well; we are safe.\u201d Then they all\nstood up from front to rear, with loud rejoicings. After this the\npriest with the idols went to a court yard of the temple, where they\nmurmured in prayer. This prayer was called kauo [39] After this they\nall went to their respective houses, resting through the night. At\ndaylight they left their houses and came and prostrated themselves\noutside of the temple; the king, the priests and all the people. The\npeople were arranged in four rows, the feather deities being also\narranged in rows. The high priest then arose, wearing a white sash\naround his waist, and holding a bunch of ieie ferns in his hand; and\nafter making some incantations he offered a prayer to the deity. After\nthis invocation many priests arose praying and moving in a circle\naround the deities. The alaea priest then arose to offer his petition,\nafter which the people arose from front to rear, all entering the\ntemple, where they prayed before the idols.\n\nAnd the king offered bananas and coconuts as sacrifices; the king did\nnot offer pigs, as sacrifices, to the deities this day. After this they\nwent out and left the temple. And in the evening the priests, together\nwith the deities, went to the courtyard of the temple, to offer the\nshort prayer called kauo. After this and on the second night the\npriests returned to the temple, all by themselves this night. This\nprayer was called kalaku. In the morning the king awoke and went into\nthe temple, and gifts of numerous pigs and great quantities of bananas\nand coconuts were brought forth, and on this day they prayed earnestly\nand showed great reverence for the deities. And the king offered all\nthese many valuable things to the deities, showing the king\u2019s great\nlove, this day, as also the priest. The people broiled the pigs to the\nnumber of three times forty (one hundred and twenty); the people made\ngreat exultation with loud voice, on this day of their devotion. Then\nthe altar was closed so that they all might not pray there. When the\npraying had ended the king offered the pigs, the coconuts and the\nbananas, with great love in his heart for the deity. The king then\nsaid: \u201cO god, this is the only time I shall see thee, and the only time\nthou shalt see me.\u201d After this prayer they left the temple going to\ntheir houses.\n\nAnd when the pigs were cooked, and the king\u2019s great share was brought\nout, about twice forty pigs, the king parceling them out to the\nordinary chiefs, a hind quarter each; to the higher chiefs, the breast;\nto the lowest chiefs the flanks; and to the common people the loose\nmeat. After this and when it was evening, the king and the priest and\nthe deities and all the chiefs all joined in a service by the king and\nthe priest, which was called kauwila [40] and they prayed with great\nlove in their hearts toward the deity. There was no raining this\nevening, being sacred to the king\u2019s kauwila service. After the praying\nthe king offered the pigs, the coconuts and the bananas as sacrifices.\nAfter the king had made his offering to the deity, they left the\ntemple, and behold! the evening was calm (clear), the people said,\n\u201cthis kauwila service of the king was excellent; we are indeed safe.\u201d\n\nDuring the night a number of the lesser priests came with the high\npriest to pray in the temple. The king did not accompany them at this\ntime. They prayed earnestly this night. The high priest then told the\nlesser priests, \u201cYou must repeat all our prayers tonight; this is the\nonly time we have to petition them (the deities).\u201d They (the priests)\ndid not sleep at all this night. And early in the morning they awakened\nthe gods saying: \u201cArise ye, O Ku, O Lono, O Kane, O Kanaloa, it is\ndaylight.\u201d Such was the way that they acted with great falsification\nbefore these images this night. And all the people and all the chiefs\nexclaimed: \u201cHow the priests have kept awake all through the night!\u201d\n\nAnd when it was broad daylight, the king came to the temple to offer to\nthe deities the pigs and the bananas and the coconuts, after which they\nconducted a small service called halua, in which the king offered some\nmore sacrifices to the deities. They then went out and left the temple,\ngoing to the House of Papa, where they would remain all day. And when\nall the people and the chiefs had gathered and offered a prayer, the\nking commanded some men to broil a number of dogs\u2014about ten\u2014for the\nfemale deities. When the dogs were cooked they were placed before the\ngoddesses, together with the iholena bananas; and after the king had\noffered a prayer to them, the priest of the House of Papa declared the\nrestrictions to be lifted, and they were free from all restraint this\nday.\n\nAfter nine days the king and the priests again went to the temple, and\nin the evening of Mohalu [41] (when the moon was twelve nights old),\nentered it. Two men were stationed there. The high priest picked up two\ncoconuts, and standing called upon the god Lono saying: \u201cO Lononuiakea,\nhere are the coconuts. Safety to thine attendant (or keeper), and to\nthe land, and to the people.\u201d These were the nights of Hua. And when\nthe priest had offered the petition to the deities, and had thrown the\ncoconuts (to the men), one from each hand, he sat down, all joining in\nthe supplication. The two men then stood up calling with loud voices,\nfeeding the stars [42] and the moon this very same night. The king then\noffered pig and coconut to the deities after which they left the\ntemple. And when they had gone on the outside it was dark, so they\nrested that night. They expressed approval during the night, and the\nhearts of all the people were thankful, for they said: \u201cThe king\u2019s\ngifts of coconuts were good; the country is indeed safe.\u201d\n\nAt dawn the king and the priest and one other man went into the temple\nto pray as they had done before, after which the restriction on them\nwas raised that night. They left the temple and went outside. And after\nthese things there was nothing for them to do for twenty and nine\nnights. Then the priest again went into the temple to break a coconut,\nwhich was the priest\u2019s own and that of the people also. It was a yearly\nfestival custom, and it was formerly enacted so it was to be observed\nby the priest. After this the priest left the temple when they were all\nreleased from restrictions this night.\n\nAnd when seven more nights had come to pass and on the day of\nLaau-ku-lua, [43] the deities of all the lands were turned on this day.\nThey were not to be stood up, as the annual restrictions prevailed, and\nthe collectors of tributes from all over the land were near, and had\nbrought a great collection of goods for the king\u2019s annuity, consisting\nof dogs, cloths, malos, fish and all other things and placed them\nbefore the king, all the districts paying tribute this day. And in the\nnight of Laau-pau (the 20th) the collection was displayed and the\nking\u2019s feather deity and the lesser priests came to distribute the\nofferings this night. This was a very sacred night, no fires burning,\nand no noise to be heard. They offered prayers this night and then went\nto sleep.\n\nAnd in the morning of Ole-kukahi (the 21st), the king arose, and the\npriest and another man, who was a great favorite, holding the drum, the\nthree came to the place where the tributes were displayed. The king\noffered a pig to the deity and then they joined in supplication. After\nprayer the pigs prepared for them were cooked, and they sat down to\npartake thereof. After the meal the priest distributed the collection,\nand then asked the king, saying, \u201cHow was your prayer?\u201d He answered,\n\u201cIt was very good; there was no rain, no noises; it was excellent,\u201d and\nhe raised the restriction in this week.\n\nThen the priest took a large portion from the collection for his share,\npart of which he sacrificed to the king\u2019s deities. And after this, the\nking commanded that the goods be given to the chiefs and the\nchiefesses, and to the guards. And the person who had the\nsuperintendency gave the goods away to all the chiefs and to all the\npeople. On the night of Ole-kukahi, all the feather deities were\nworshiped, and in the morning the chiefs and the people collected great\nquantities of food for their annual festival, and the people of the\nwhole country also made collection of food for their annual observance,\nand there was plenty of intoxicants [44] for the chiefs and for the\npeople from the back countries. On the night of Ole-kulua, was the\nworship of the wooden images. The priests prayed throughout the night,\nand in the morning, the day of Ole-kupau (23rd), the makahiki [45]\nimage was decorated. This was a very sacred day.\n\nDue preparations were made by the women being arrayed in skirts, and\nall the men in fancy sashes. In the evening all the chiefs and all the\npeople engaged in earnest prayers. Pig oven fires were started here and\nthere, and also fires for the dog ovens of the women here and there.\nAnd in the night loud noises were heard in all directions, some from\nawa drinkers, some from blaspheming men; the whole country greatly\nenjoyed their annual festivity in this one night. In the middle of the\nnight they all went in bathing, which is called hiuwai, while the fires\nburned from all around. It was a great bathing night for all the\npeople.\n\nIn the morning they all left the water, as it was then restricted to\nthe deity Lononuiakea. They then fastened on handsome waistcloths, and\nwore their fine garments, while the men girded on their fancy sashes,\nmaking them this day handsome men and graceful women. They went to\ntheir houses and enjoyed the fat things prepared by themselves, of\nwhich they had an abundance these days. The idols were placed on the\noutside, in the open place, and when the people saw them they\nexclaimed, \u201cThere is the long god (akua-loa), and the short god\n(akua-poko),\u201d and Kaloa-kukahi (24th) was the day these were seen\nabroad.\n\nAnd the deity had decreed his law that man was prohibited not to kill;\nwar was prohibited and no fighting; the ocean was prohibited, not a\ncanoe was to sail; the kapa block was prohibited and no cloth was to be\nbeaten; the drum was prohibited to be beaten; the horn was prohibited\nto be blown; the land was prohibited to be loosened; the heaven was\nsacred to Lono; the thunder was sacred to Lono; the earth was sacred to\nLono; life was sacred to Lono; the hills were sacred to Lono; the\nmountains were sacred to Lono; the ocean was sacred to Lono; the raging\nsurf was sacred to Lono; the family was sacred to Lono; the sailing\ncanoe was sacred to Lono. Thus the deity enumerated his laws, which the\nchiefs and the priests and all the people duly observed.\n\nAs the makahiki deities were placed in the open, the produce of the\nland was brought forth. The long god then started to make a circuit of\nthe land in twenty and three days, going on the righthand side, while\nthe short god went on the left-hand side in four days. While the\nmakahiki deities were thus on their circuit the high priest occupied\nthe consecrated place, and was to be very sacred during the four days;\nhe was not to look outside; he was not to eat fresh food or fresh fish,\nand he had to close his eyes whenever he went outside.\n\nAnd when the long god arrived at the king\u2019s place, the king prepared a\nmeal for the said god. The attendants were then under restriction for a\nshort time. As the god was brought out of the king\u2019s house and the eyes\nof the king beheld the image, they were filled with tears, and he cried\nfor his love of the deity. And the king and all the people who were in\nthe house, cried out, \u201cBe thou feared, O Lono;\u201d and the attendant\npeople answered for the deity\u2019s greeting, saying: \u201cIs it mine?\u201d and\nthey answered, \u201cHere is the king\u2019s greeting unto you, O Lono.\u201d The\npeople outside replied, \u201cHere is Lono\u2019s greeting unto your majesty.\u201d\nAfter these things the deity with his attendants entered the king\u2019s\nhouse while certain priests who came with him offered prayers which\nwere followed by the king\u2019s priest. Then the king offered the deity an\nivory necklace, placing it around the god\u2019s neck. The king then fed the\nman who carried the idol, he was the image\u2019s mouth, and ate the pork,\nthe uhau, [46] taro and coconut pudding and awa. This service was\ncalled hanaipu. [47]\n\nAfter this the deity went outside the hanaipu of all the chiefs who\nworshipped the deity. The deity did not eat their pork, but the man who\ncarried it; he was its mouth who ate its food. The king then called for\na boxing contest. A very large number of men and women attended the\nmatch, among whom was a small sporting deity of Lono, Makawahine by\nname. There was loud shouting from the people while the said small\nfemale sporting deity was amusing the people, to make them feel very\nhappy. Both the women and the men were dressed handsomely. Both men and\nwomen boxed.\n\nAfter this the long god was carried forth on a circuit of the land. The\ndifferent lands paid tribute to the deity in cloth, pigs, feathers,\nchickens and food. And when they were gone the king remained in the\nsacred place, until the day of Kane. When the short god returned on the\nday of Kane, he was decorated with ferns, and the appearance of the\ndeity was pleasing, as he was brought and entered the temple. In the\nevening some staffs were put up, which was a requirement of the\npriests\u2014a custom for the annual celebration, and in the night, the\npeople assembled at the temple where prayers to Puea were chanted,\nwhich ended the service. When the people heard the finishing of the\nservice they were greatly pleased, their hearts were filled with\ngladness, and they exclaimed thus, \u201cWe are safe. The night of the feast\nwas good, and the night has been most generous to us.\u201d And in the\nmorning of the day of Lono, they washed themselves and. [48]....\n\nWhen the new day, Hoaka by name, arrived, the temple was restricted for\na short time. The next day, that of Kukahi (the 3rd), the king went out\nin a canoe to fish for the ahi. [49] Kalahua was the name of the prayer\nused on this occasion. Other canoes from the surrounding districts had\nalready been on the fishing grounds this day. One of the men called Hua\nreturned first, having the honor of first drawing the eye from a fish\non the day of Hua, a custom required by the priest. On nearing the day\nassigned to the Lou [50] deity, it was stood in the temple, in the day\nof Malani. [51] The king came in from the sea, and when he was near the\nlower side of the temple towards the sea he saw a great number of\npeople with the deity. A very large number of men ran in front of the\nimage, holding spears in their hands. One of them had several spears in\nhis hands which he intended to throw at one of the men who landed with\nthe king from the canoe. The king and his companion landed, and when\nthe man who held the several spears saw them he ran forward quickly and\nthrew a spear at the king\u2019s companion. He parried it with something\nthat he held in his hand, leaping upwards. The people then shouted at\nthe man\u2019s skill. The man then touched the king with a second spear thus\nfreeing him from restrictions. Then there was a general sham fight\namong the people.\n\nThe king then entered the temple with the new year deities and with the\npriests praying in this night of Malani. Then the king sacrificed a\npig, calling upon the deity: \u201cO Lononuiakea, here is your pig. This is\nfor your tired feet from visiting our land. And as you have returned\nwatch over me and over our land.\u201d The king then ceased talking to the\ndeity and they all left the temple.\n\nThey slept through this night, and in the morning, the day of Kulu, no\ncanoe was to appear this day. Today pigs were killed for the king, and\nat night there was great praying, which was called kaihaanalu. Oe was\nanother prayer performed this night. In the morning they went to the\ntemple where they performed all temple work all through the day. They\nundressed the new year deities, ceased their temple work, the priest\ngoing on the outside of the temple to release the restrictions of the\nanniversary. This prayer was called kuikuipapa. They being all free\nthis day of Laau [52] (the years grew as forests), the canoes were then\nfree to come in. At the close of this ceremony by the priest the king\nwent to his place. Five days afterwards the king returned to restrict\nthe temple. This service was called kaloakamakamaka. When he arrived at\nthe temple, together with the high priest and many of his people, in\nthe evening they were under restriction, the day being Ole-kukahi. And\nthe people were arranged in rows. The priest stood up, then sat down\nand prayed.\n\n\n [REMAINDER OF ORIGINAL LOST]\n\n\n\n\n\n\n\n\nNO NA OIHANA KAHUNA KAHIKO.\n\nNA KAMAKAU O KAAWALOA.\n\n\nNO KA HOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE.\n\nKaahe iho la kona makuahine i ka iloli mai nu iho la ia ia manawa, ono\nole ae la kana ai, a me kana ia, imi iho la kana mea ono. Alaila hele\nmai la kekahi poe wahine io na la, i aku la: \u201cHeaha ke ano o kou mai e\nnalo nei oe?\u201d Hai aku la ia ia lakou: \u201cHe aha la, he luhi wale mai no.\u201d\nI aku la ua poe wahine la ia ia: \u201cI nana oe, e nana aku makou ia oe.\u201d\nWehe ae la kela i kona kapa, nana aku la lakou ia ia i kona kino, apo\naku la kekahi wahine o lakou i kona waiu, a haalele aku la kona lima i\nkona waiu nana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona\nwaiu, koho aku la lakou ia ia: \u201cHe keiki paha kau, ua hapai paha oe, e\nae paha,\u201d i ae la kekahi wahine o lakou, aka he hookio aole hoi he\nkeiki; paakiki ae la kekahi wahine, \u201cua hapai oe.\u201d Ninau pakahi aku la\nia ia: \u201cAhia la malama ou i noho ia aohe kahe?\u201d \u201cAlua ae nei ua hala ae\nnei ko\u2019u mau po kahe.\u201d I aku la kekahi wahine ia ia: \u201cHeaha kau mea\nono?\u201d Olelo mai la kela ia lakou: \u201cAole loa a\u2019u mea ono, he hooikaika\nwale no i ka ai.\u201d\n\nA hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana\nkeiki, hoapono iho la ia i ua poe wahine la i olelo mai ai ia ia.\nAlaila oia ike aku ua hapai a hoonohoia\u2019e la oia iloko o ka palama;\nkapu loa aku la ua wahine la aole ia e ai i ka ai a hai ke haawi aku ia\nia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia e ai i\nka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio\nii, aole ia e kakua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko,\naole ia e noho i ka hale kahiko, he kapu loa ia, o ke ano keia ou ua\nmau akua wahahee nei.\n\nI malamaia no ke keiki no ka manao nui o na kanaka a me na \u2019lii e make\nua keiki la iloko o ka opu o kona makuahine, hele aku la ke kanaka ai\nmea inoino malaila, ike ia \u2019e la ia i na kanaka, alakai ia aku la ia i\nke alii la, puea iho la ia e make; he kapu loa no ia wahi, aole e hele\nmalaila kekahi wahine ai mea inoino, aole e hiki aku kekahi kanaka ai\nmea inoino malaila; no ka mea ua paulele lakou i ka manao nui i ua mau\nakua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana\nkeiki iloko o kona opu.\n\nI ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau\nakua wahahee nei, he manao io no ko lakou e make ke keiki iloko o ka\nopu i ka huhu mai o ua mau akua laau nei a me na akua hulumanu, a me na\nakua moo, a me na akua kalaipahoa a me na akua kapo, a me na akua\nHiiaka, o keia mau mea a pau ka ka poe kanaka i hoomana aku ai i ua mau\nakua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wahahee\nmaloko o lakou.\n\nA mahope iho o ia mau mea, hiilani aku la na kanaka o ka honua nei a\npau i kona inoa, i ae la kona makuakane i na kanaka \u201cE hula mai oukou i\nkuu keiki, e na kanaka a pau loa, a me na \u2019lii a pau;\u201d a hula iho la ka\nhula ka laau, a me ka hula pahu, a me ka hula puniu, a me ka hula\npailani, a me ka hula pahua, a me ka hula apiki, a me ka hula alaapapa,\na me ke olioli lea nui loa. Alaila haku iho la na mele, he inoa no ua\nkeiki la. A holo ae la na mele, alaila haawi aku la i na kanaka akamai\ni ke oli, a na lakou e lawe hele ka inoa o ua keiki la ma kau hale i\nkaulana ai i ka waha o na kanaka, laha aku la ia mau mea a pau loa i\nkela wahi keia wahi. Hiilani nui loa ae la lakou a pau loa, o ka mea\nhiilani ole aku, au hoohewa ia oia, he waha pala kona inoa.\n\nA mahope iho o keia mau mea a pau, puni ae la ka malama hemo mai la ka\ninaina he mea ia e pili ana me ke keiki, he hoailona no kona puka ana\nmai iwaho, hele mai la na kahuna nui a me ke akua hulumanu, pule aku la\nlakou i ke akua wahahee, a kani iho la ka pahu, pule mai la ka pule\nliilii ma kahi e, e hoomana mai ana i ua keiki la.\n\nAlaila hookohi mai la i hemo mai, a po poakahi paha, a poalua paha, nui\nloa mai la ka hoomana ana a ua akua Opea \u2019la, o ka mea akua iliili ua\nhoomana ia, o ka mea akua mano ua hoomana ia, o ka mea akua unihipili\nua hoomana ia, o ka mea akua Pele ua hoomana ia, o ka mea pule kulana\nua hoomana ia i kana pule, a o ka mea pule palo ua hoomana ia i kana\npule, a o kekahi kanaka maoli no, a me kekahi wahine maoli no, ua hele\nmai laua me ko laua mau akua wahahee iluna iho o laua, e wanana aku\nimua o na \u2019lii a o na kanaka, ua uluhia laua e ka eepa wahahee iluna o\nlaua, hoike aku la laua i ka laua mau wanana imua o na \u2019lii a me na\nkanaka a pau loa. I aku la, \u201cUa hanau ko keiki, aole e make ko wahine.\u201d\nNinau mai la na kanaka ma kahi e aku, \u201cpehea ka olelo ana a ku a noho?\u201d\nHai aku la ka poe i lohe maopopo i lohe lakou ua i ae la na akua iluna\no laua, \u201caole e make ko wahine,\u201d pela ka olelo ana aku a ua mau akua\nla, i ke alii.\n\nOlelo ae la ke kahuna nui i ke alii, i aku la: \u201cE, mai hoolohe aku oe i\nka olelo mai a na akua liilii, e hoolohe mai oe i ka\u2019u olelo, o kuu\nolelo keia ia oe, mai ko wa ilihune mai, a waiwai a\u2019e nei oe, a, hele\nmai nei keia mau akua e olelo mai ia oe, aole i olelo kahiko mai keia\nmau akua i ko kaua manawa waiwai ole, a waiwai ae nei kaua, hele mai\nnei lakou io kaua nei e olelo mai ai ia oe, mai hoolohe aku oe malaila,\ne hoolohe mai no oe i ka\u2019u olelo aku ia oe, e haawi ae oe i puaa imua o\nka heiau na ko akua kane a i malo hoi i ko akua wahine.\u201d\n\nA lawe aku la ka puaa i ke akua, kaumaha aku la ke kahuna i ka puaa i\nke akua: \u201cE ke akua, eia ka puaa la e ola i ko pulapula, a me ko\nkukuoloa,\u201d a haule iho la ka ua. Hiilani ae la na kanaka a me na \u2019lii i\nka maikai o ka hoomoe ana o ka puaa i ke akua, pela no hoi ke akua\nwahine, a ili iho la ke kua koko, a hanau mai la ua keiki la he keiki\nalii nui, o Wakea ka inoa, o ke kumu alii keia o Waloa; a puka mai la\niwaho, kaawale ae la ia, lawe ia aku la imua o ke alo o ke akua, a me\nke alo o na kahuna, hoali ae la ke kahuna i ka ohe e oki ai o ka piko.\nHikii iho la ke kahuna i ke ako lau i ka piko o ua keiki la, pule iho\nla ke kahuna a pau, o oki ke kahuna i ka piko, a moku ae la ka piko o\nua keiki la, a kahe mai la ke koko noloko mai o ka piko o ua keiki la,\ni ae la ke kahuna: \u201cHe keiki waiwai keia.\u201d\n\nA lohe ae la ke alii a me na kanaka a pau loa, alaila wae iho la ke\nalii i mau kanaka pono nana e hanai ua alii la, he mau kanaka io pono\nno kona makuakane, he iwikuamoo; alaila hahao ia ae la ua keiki nei\niloko o kona palama, he wahi kapu loa ia, aole e hele aku ka mea ai\npuaa malaila, a me ka mea ai niu, a me ka mea ai mea inoino a pau loa,\na me ka pau hinuhinu i ka niu, aole hoi e ai ua keiki la i ka ipu\nkahiko i hahao ia i ka mea inoino, he mea kapu loa no ia, ina e ai\nkekahi kanaka i ka puaa ina ua make ia, ina e ai kekahi wahine i ua\nkeiki la i ai la ia i ka mea inoino e make no ia. Pela na \u2019lii a me na\nkanaka i makau ai i ua mau akua wahahee nei, i ola mai ua keiki la, a\nhanai ia iho la ua keiki nei a nui ae la; alaila olelo iho la kona mau\nmakua i aku la ka makuakane i kana wahine: \u201cE kahe paha ka ule o ke\nkeiki a kaua, ae paha ina no ia oe.\u201d Alaila i ae la ke alii, e hahai\naku kekahi i ke kahuna, e olelo mai i kana pono. A hiki mai la ke\nkahuna i ke alii la, ninau aku la ke alii ia ia: \u201cPehea la kau pono, e\nolelo mai oe i ke kahe o ka ule o kuu keiki.\u201d I aku la ke kahuna: \u201cAe,\ne kahe, ua nui loa ia, ua make ka puaa.\u201d\n\nA mahope iho hana iho la ke kahuna i ka oihana, imi iho la ia i kana\nano e pono ai, o ke kahe ana o ka ule o ua keiki la. I aku la ke kahuna\ni ke alii: \u201cI ilio a nui loa.\u201d Ae mai la ke alii, \u201ca i puaa a nui loa,\ni moa a nui loa;\u201d ae mai la ke alii. A po iho la hoomana iho la ke\nkahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua kahuna la i ka\nua ana, i aku la i ke keiki: \u201cAuhea oe, e ke keiki, ke i mai nei ka po\nia oe he kanaka waiwai oe mahope aku, a i waiwai oe e nana hoi oe\nia\u2019u.\u201d\n\nA po hou iho la hoomoe iho la ke kahuna i ka po i ka lapauila kona\ninoa, ke ano no ia na ke kahuna, he oihana no ko ke alii hana ana. A ao\nae la, hiki ae la ka la lawe ia mai la ua keiki nei imua o ke alo o ke\nkahuna a me ke alo o ke akua, a noho iho la ia iluna o kekahi kanaka, a\npaa ia iho la ia, a ku ae la ke kahuna iluna, hoali ae la ke kahuna i\nke ohe, kaumaha aku la i ke akua, i aku la: \u201cE ke akua, e nana mai oe i\nko pulapula, i mea nana i hai ko po;\u201d a mahope iho noho iho la ke\nkahuna ilalo pule aku la i ke akua.\n\nA pau ae la ka pule kahe iho la kekahi kanaka i ka ule o ua keiki la, a\nkui iho la ka hekili, olapa mai ka uila, a haule iho la ka ua, kapa ae\nla ke kahuna: \u201cE, he keiki waiwai keia.\u201d I aku la ke kahuna i ua keiki\nalii la: \u201cE, i ku aku oe i ka moku, ea i okana ko\u2019u.\u201d A pau ae la ia\nmau mea a mahope iho oihana nui iho la ua kahuna la i ke alii, a hana\niho la i ka wawae o kana pule a me ka loina o kana pono a pau loa, a\npuuone iho la ke kahuna i ke alii, a pau ae la ia, palima iho la ke\nkahuna i ke alii, a pau ae la ia, a kapu iho la ke alii i ke kukoae, ka\ninoa o ka heiau, alaila ai iho la ke alii i ka puaa.\n\nA pau ae la ia a mahope iho la o ia mau mea, moku laau nui iho la ke\nalii i ka ohiako, he luakini i o Nana paha ka malama e kapu ai ua\nluakini nei, i o Welo paha ka malama e kapu ai ua luakini nei, aka i o\nIkiki paha ka malama e kapu ai ua luakini nei, o na kukane keia ekolu\nmai ka wa kahiko mai, aole e pono i ka malama e ae. Aia no i ka ke alii\nmalama e makemake ai e kapu ka luakini.\n\nA hiki ae la i ka wa e kapu ai ua luakini la ahaolelo iho la ke alii me\nka poe kahuna a pau, o ke kahuna mookuakahi, a o ke kahuna moolonoalua,\na o ke kahuna helehonua akolu, a o ke kahuna kualaea ana, a o ke kahuna\nhakuohia alima, a o ke kahuna kakapaulua aono, a o ke kahuna hono\nahiku, a o ke kahuna kahalaalaea awalu, a o ke kahuna ia ia ka hale o\nPapa ia ia ka hoonoa ana o ua luakini nei.\n\nA holo ae la ka olelo ana a ke alii a me ka poe kahuna, a kokoke aku la\ni ka wa e kapu ai ua luakini nei, i aku la ke alii i ke kahuna\nkahalaalaea: \u201cE hoomakaukau oe, e kapu i kau hana a me kau loina a i\npono e hai mai ia\u2019u,\u201d a i o Kane kapu iho la ke kahuna kahalaalaea i ke\nahiahi i o Kane, a hoomakaukau iho la ia i keia po, a pule aku la ia i\nkeia po, a ao ae la i o Lono ku iho la ka ipuwai alaea, he oihana no na\nke kahuna, a o na wawae keia o ka luakini. A ao ae la i o Mauli hele\naku la ke alii a me na kanaka a nui loa, e hoolohe i ka olelo a ke\nkahuna kahalaalaea i kakahiaka i o Mauli, a hana mai la ua kahuna i\nkana oihana, pulou iho la kekahi kanaka i ka lauoho ma kona poo, he\nlauoho no ka poe kahiko, a he loina no na kona mau kupuna, a he mea\nkauoha mai na lakou a he loina no ia no ka luakini, a pule iho la ke\nkahuna i ka hiki ana aku a ke alii, i ke akua alaea, a ku iho la ka ipu\nwai alaea ma ke alo o ke kahuna, o ke akua ia a uwahi ia aku waho i ka\nmea keokeo, i akaka i kona akua ana.\n\nA mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka\npapale o ka lauoho o ka poe kahiko, a noho ae la na kanaka a nui loa, a\nku ae la kela iluna me na ihe oioi, a hoolulu aku la imua o ke alo o na\nkanaka a hoopoipoi aku la ia i ka maka o na kanaka i ka ihe oioi aole\nnae i o aku ia lakou, a hoaa aku la i kona mau maka imua o na kanaka, a\nhooweliweli aku la ia penei: \u201cHekue, hekue, e ku auanei i ka ihe a\npueo;\u201d pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia,\nauhau ae la ke alii i ka lunaauhau, e hele oe e olelo aku i konohiki, e\nia aku, e waele i ke alanui o kuu akua e hemo ia, aka i waele i ke\nalanui o kuu akua aole oia e hemo, e i aku oe, a waele a maikai ke\nalanui o kuu akua e olelo aku oe ia lakou: \u201cE, e hookupu mai lakou i\nkuu akua, aka i hookupu ole mai lakou i kuu akua, e pau lakou i ka hemo\nia\u2019u, pela oe e olelo aku ai ia lakou;\u201d a hele aku la ua luna auhau nei\nmai ke alii aku la, a olelo hele aku la i ke konohiki, o ka aina a pau\nloa, a lohe iho la lakou i ka ke alii olelo ia lakou.\n\nAlaila hele aku la ua akua alaea nei, eha lepa mamua, a eha hoi lepa\nmahope, a hoano aku la kekahi kanaka mamua o ua akua alaea nei, aole e\nhele mai kekahi kanaka mamua, a me ka puaa, a me ka ilio, aole a mai ke\nahi, he kapu loa no ia mau mea. A hiki aku la ua akua alaea nei i ke\nohi puaa, a hana iho la i ka puaa kukui a kakau iho la ke kahuna i ka\nalaea iluna o ka puaa kukui, a pule iho la ke kahuna, a pau ae la ia a\nnoa ae la ka pule, hele mai la na kanaka me ka puaa, me ka ai, me ka\nhulu, me ke kapa, a hookupu iho la lakou, pela no hoi ia aina aku a me\nia aina aku a pau loa.\n\nA ahiahi iho la i o Mauli, lupa haalele iho la ke alii a me ke kahuna,\nhe loina liilii na ke kahuna no ka luakini, a i ae la i o Muku pi ae la\nke kahuna i ka wai kapu ae la, no ke kapu ana i ka luakini a me ke alii\ni ka puaa. A ahiahi iho la kapu iho la ke alii i ke ahiahi i o Muku, a\nme na \u2019lii a pau loa, a me na kanaka a nui loa, a pule aku la na kahuna\nhe nui loa, a me na \u2019lii a nui loa, a hiilani aku la lakou imua i ke\nalo o ke akua laau, a me na akua hulumanu a nui loa, a mahope iho o ka\npule ana a kaumaha aku la ke alii i ka puaa, a i aku la i ke akua: \u201cE\nKunuiakea, e Lononuiakea, e Kanenuiakea, e Kanaloanuiakea, e o\u2019u mau\nakua a pau loa, haele nui mai oukou a pau loa, eia ka puaa la, he puaa\nola e ola au ia oukou e ke akua, eia ko puaa, a me ko maia a me ko niu,\ne hoola mai oe i na \u2019lii, a me na kanaka a pau loa, e o\u2019u akua a pau\nloa, e hoolohe mai oe i ka\u2019u olelo aku ia oe, a e nana oe i ke kanaka\nhewa, molia ia ia e make ia, e malama oe i ke kanaka pono, e hana\nmaikai oe ia ia, e aloha mai oe i kuu aina, a e malama mai oe i ka\nmakaainana.\u201d\n\nPela ke alii i hoomana \u2019ku i ke akua, a poeleele iho la, kauo iho la na\n\u2019lii a pau, a me na kahuna a me na akua hulumanu a pau, a moe iho la\nlakou i ka po, a ao ae la hele ae la ke alii a me na kanaka a nui loa,\na me na \u2019lii a pau, a me na kahuna a oia wale, a hoonoho iho ke kahuna\ni na kanaka a nui loa, ewalu lalani kanaka, a ua hoonoho maikai ia\nlakou e ke kahuna a like, alaila kukulu lalani ia a\u2019e la ka poe akua a\nhe nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a\nhookahi akua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua\nhulumanu, e hele ai, aole ona malo, hele ule lewalewa wale iho no kana\nimua o ka maka o na kanaka, aole ia e hilahila i ka nui o kanaka.\n\nA hopu iho la ke kahuna i ka ieie me ka malo keokeo, a ku ae la iluna\nkalokalo ae la i ka ieie a kaumaha aku la i na akua penei: \u201cKa malo,\nmalo; ka ieie, ieie; ka uila, o ka ieie nei. E Ku, e Lono, e Kane, e\nKanaloa, e ola i ko oukou kahu, a e ola hoi i na \u2019lii a pau loa; e ola\nhoi i na kanaka a pau loa,\u201d a oki ae la ke kalokalo ana a ke kahuna i\nka ieie, a ku ae la ka nui o na kahuna, oia wale, ua kanaha paha a keu\naku a ku ae la lakou a akoakoa iluna, a pule aku la lakou, a hiilani\naku la lakou i ke akua, a kani aku la ka pihe hoolae a lakou i keia la,\na kaikai ae la ka poe kanaka i ua mau akua hulumanu nei iluna, a ku ae\nla ka poe nana e malama ua mau akua la a hele poai ae la lakou me na\nakua no i ka lima o lakou, poai hele ae la lakou ma ka maka o na\nkanaka, he mea hiilani no ma na kanaka a pau loa.\n\nA pau ae la ia, a hele ae la ke kahuna ia ia ka alaea, olelo aku la ia\ni na kanaka, i aku la: \u201cE noho malie oukou, a e hoolohe mai oukou i ka\npule, ewalu a oukou ku ana iluna, a ewalu hoi noho ana ilalo, a hoolohe\nmai oukou i kuu leo a e i aku au, e ku iluna, e ku oukou a pau loa, aka\ni i aku au, e noho ilalo, e noho oukou a pau ilalo;\u201d pela ke ano o ka\nloina o kana pule, a oia wale no ia ke pule iluna, a hopu ae la i ka\nhui niu a ku ae la iluna, a hoali ae la ia i ke akua, a i ae la penei:\n\u201cE Ku, a e Lono, a e Kane, a e Kanaloa, eia ka hui niu la, e ola i ko\nhaku;\u201d a pau ae la, a lalau aku la ia i kana laau a ku ae la ia iluna.\n\nA nui loa ae la kona leo maluna iho o na kanaka a hoolohe aku la na\nkanaka, a me na \u2019lii a pau loa i ka hewa ae o kona leo, alaila ahewa\naku lakou i ke kahuna a ua hewa ka pule a ke kahuna, a mumulu iho la na\nkanaka i ka hewa ana o ka pule a ke kahuna, a pau ae la ka pule ana, a\nolelo iho la ke kahuna i na kanaka penei: \u201cE kuu kaikaina, hiki a ola\nia ua, a koia e kuu kaikaina hiki a ola ia ui a koia;\u201d pela no iluna a\newalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke\nala, nakolo aku la ka leo o na kanaka a he nui loa; a pau ae la ia\noihana a ke kahuna alaila hele ae la ua kahuna \u2019la e olelo a kana pono\ni ke alii, olelo a\u2019e la ua kahuna la i ke alii, i aku la: \u201cE ka lani,\npehea ka pule?\u201d a i aku la ke alii penei: \u201cUa hewa kau pule, ua hai.\u201d\nIna e hana ua kahuna la e pono la, ina ua apono aku la ke alii ia ia,\nina e pololei kana pule ana, ina ua noi la ua kahuna la i ka aina i ke\nalii.\n\nA pau ae la ia, a hoi aku la na kanaka a pau a me na \u2019lii a pau loa, a\nhoi aku la lakou i ko lakou kauhale, a hoolea aku la lakou i na akua\nhulumanu, a me na akua liilii a pau o na kanaka a pau loa; a ahiahi ae\nla hele aku la ke alii, a me na kahuna, a me na akua, a me na \u2019lii a\npau, moe iho la ka malukoi o ka luakini, pule iho la kahuna a me na\nalii a pau. I keia ahiahi a poeleele iho la moe iho la lakou i ka po\nkakali aku la lakou i keia po, e ake lakou e ua mai ka ua i keia po; a\nua mai la ka ua, hiilani aku la na kanaka i ke akua, a ao ae la\nhouluulu ae la lakou a akoakoa imua i ke alo o ke akua me na kanaka a\nme na \u2019lii a me na kahuna i ka wa kakahiaka, a pule iho la lakou imua o\nka luakini, a me na akua hulumanu, a pau ae la ka pule ana, ku ae la na\nkanaka iluna me na akua pu no i ka lima o lakou, a pii aku la lakou\niuka, o na \u2019lii o na kanaka a o na kahuna a pau, a me na akua a pau\nloa, iuka i ka haku ohia o ke akua ia, i ae la ke alii i kana poe\nai-puupuu: \u201cE alakai oukou i puaa i umi paha, i puaa na ke akua i puaa\nai no kekahi, na na kanaka a nau no hoi kekahi,\u201d a hiki aku la lakou i\nkahi e kokoke mai ana i ka ohia, mauka lilo loa, a o ka laau ohia i\noioi mai ke ku ana mamua i ae la ke kahuna penei, \u201co ke akua no keia i\nono mai i ka puaa ke oioi mai nei mamua,\u201d a ae aku la ke alii, i aku la\ni na kahuna, \u201cpule ia aku,\u201d a pule aku la lakou i ua ohia la, e ku ana\nno iluna me ka lau.\n\nA paa aku la ke alii, me ka puaa, a me ke kanaka a kokoke aku la i ke\nalo o ua ohia nei, pule iho la ilaila, a pau ae la ka pule ana kanaenae\naku la ke alii i ka puaa, a me ke kanaka i ua ohia la, i aku la ke alii\ni ua ohia la: \u201cE Kukaohialaka eia ko puaa a me ko niu, e ola ia\u2019u, e\nola i na \u2019lii a me na kanaka a pau loa.\u201d A ku ae la ke kahuna iluna, a\nhoali ae la i ke koi kaumaha aku la i ke akua a hoopa\u2019e la i ke koi i\nke kumu o ka ohia, a noho iho la ilalo, pule aku la ke kahuna a nui\nloa, a oki ae la kekahi kanaka i ua ohia nei i akua, a make iho la\nkekahi kanaka i na makana na ke alii i ke akua; a oki ae la ia mau mea,\na mahope iho o keia mau mea hoolale ae la ke alii i ka puaa e kalua he\numi paha, a kaumaha aku la ke alii i ke kanaka i ke akua, a he kanaka\nkela no mau haalelea, a he loina no ia na ke kahuna he kanaka haalele\nwale no ia i ka nahelehele. A moa e na puaa ai nui iho la lakou, a\nmaona ae la a hoomakaukau ae la ke alii e iho, a ku lalani ae la ka poe\nakua hulumanu mamua o na kanaka, a o ua akua ohia la mamua lilo ia o na\nakua hulumanu, a ua wahi oia i ka lau nahelehele a paa loa, a iho aku\nla na akua a pau, a me na kanaka, a me na \u2019lii a pau loa, a hiilani ae\nla na kanaka i ko lakou mau waha iluna i ke akua, a i ae la kekahi\nkanaka, pane ae la kona leo iluna lilo: \u201cE Kuamu, e Kuamu,\u201d hooho ae la\nna kanaka a pau mai mua a hope, \u201cMu, e kuawa, e kuawa, wa, e ku wau, a\nlanakila no.\u201d A pela na kanaka mai mua a hope, ua nui ae la ko lakou\nmau leo a pau loa, a he loina no ia na ke kahuna no ka iho ana a ua\nakua ohia la.\n\nA iho mai la lakou aohe ahi e a mai i keia la he kapu loa no ia, aia\nhiki aku ua akua ohia la imua o ka luakini, alaila a mai ke ahi a na\nkanaka a nui loa, a hiki aku la lakou i kai i ka luakini, a pule aku la\nlakou akua ohia nei; a pau ae la ia mau mea hoi aku la na akua hulumanu\na me na \u2019lii a pau, a me na kanaka a pau loa, i ko lakou wahi, a\nhiilani aku la ka poe nana e malama ua mau akua hulumanu la, a kani mai\nla ka pahu a nui loa, e hiilani aku ana lakou imua o ua mau akua\nhulumanu nei; a pau ae la ia mau mea, a ahiahi ae la, hele aku la\nkekahi kahuna e hanai i ke akua ohia i ka maia a pulehu a pule uuku aku\nla ia, hanai aku la ia, a pau ae la ia.\n\nA poeleele iho la haawi aku la ke alii i na kahuna i kauo no la laua\nelua, no ke kahuna ia ia ka laulama, alua laua haawi aku la ke alii i\nke kanaka e lawe oe i mau moa kauo na na kahuna i elua moa a laua; a\npoeleele loa iho la, olelo ae la ke alii i ke kanaka: \u201cE hele aku oe e\npapa aku i na kanaka mai o a o, i aku oe, e noho malie, aohe walaau,\naohe hoi e a mai ke ahi i keia po,\u201d a ao ae la, hele mai la ke kahuna\nhele honua, a olelo aku i ke alii i ka pono o ka loina o kana oihana, i\naku ia i ke alii: \u201cE, ua hana mai nei au i ka loina o ke akua i keia\npo, a ua mahalo mai nei ka po ia oe, a ke i mai nei ke akua e waiwai\noe, a ua ike ae la no oe i ka maikai o keia po o ko akua, he paihila ka\nlani, aohe kau ao, a i waiwai oe e malama hoi oe ia\u2019u.\u201d\n\nA pau ia mau olelo, a hoolale a\u2019e la ke alii i ka luakini, e ako i keia\nla hookahi no a paa ae la ekolu, a he mau hale nui loa; a pau ae la ia,\na i a\u2019e la ke alii e hele mai oukou e na kanaka a pau loa i ka pule,\nhele mai la lakou a pau loa, a me na akua hulumanu, a hoonoho iho la ke\nkahuna i na kanaka a pau, elua paha walu lalani kanaka o ka hoonoho ana\na ke kahuna i na kanaka, a kukulu lalani \u2019e la ka poe akua a pau loa, a\nku ae la ke kahuna nui iluna me ka malo keokeo nui, a lalau ae la kona\nlima i ka pupu ieie hoali ae la ia a kaumaha aku la i ke akua ia\nKunuiakea, ia Lononuiakea, a ia Kanenuiakea, a ia Kanaloanuiakea, a ia\nKukaohialaka; a pau ae la na akua, a kaumaha aku la ke kahuna i kona\nmau aumakua kahuna kahiko, a hiki mai la i keia la ana i hana \u2019i e like\nme ka lakou hana ana, a ua hiki ae la ia mau mea kahiko ia ia i kela\nla.\n\nA pau ae la kana kaumaha ana, alaila ku ae la na kahuna iluna a pau\nloa, a pule aku la lakou i ke akua, a hiilani aku la ko lakou mau waha\nimua o na akua hulumanu, a he la pule nui loa no keia la, a he la\nhanohano nui keia no ke kahuna nui, a me na kahuna wawae a pau loa, he\nhanohano wale no lakou a pau loa, a kokoke i ka manawa a ke kahuna i\nkena aku ai i na kanaka e hapai ae i ka poe akua iluna, a hapai ae la\nlakou i ua mau akua hulumanu la, a loihi loa ka lakou ku ana ma ka aoao\nmauka, a kokoke i ka manawa e i aku ai ke kahuna i na kanaka e lawe i\nna akua ma ka aoao makai, a i ae la ke kahuna, e iho like ae oukou\nmakai, a iho aku la lakou ma ka aoao makai ku like mai la lakou, a\nloihi loa ka lakou ku ana makai.\n\nA i aku la ke kahuna i na kanaka e paa\u2019na i na akua, e hele poai ae\noukou, a e hele makai oukou me ka noonoo pono o hewa \u2019uanei kekahi o\noukou make ia, a hele pono iho la lakou, aole lakou i hewa iki, a pau\nae la ka hele poai ana ku lalani mai la no lakou makai, a pule aku la\nke kahuna i keia pule, o Pokeo ka inoa, he pule kapu loa keia no ka\nluakini, aole i laha aku keia pule o Pokeo i na \u2019lii a pau, a i ka\nluakini wale no ia; a pau ae la ia, hoi ae la lakou mauka a me na akua\nhulumanu, a noho iho la lakou ilalo.\n\nA ku ae la ke kahuna ia ia ka alaea iluna; a hoolei aku la i ka lei\nhala i ke alii, a i ke akua kekahi lei i kona a-i, a i ke kahuna no\nkekahi lei i kona a-i, a he loina no ia no ke kahuna alaea, a olelo iho\nla ua kahuna la iluna o na kanaka, a i aku la: \u201cE noho malie e na\nkanaka a pau, a me na \u2019lii a pau loa,\u201d i aku la ke kahuna i ke alii: \u201cE\nhoolohe mai oe i ko pule i pule au i ko pule, i walaau he alii o ke\nkipi no ia o ko aina; aka, i walaau he kanaka, e make ia na ko akua.\u201d\n\nA lalau ae la kona lima i kana laau, a pule iho la ia a loihi loa, aohe\npane leo o na kanaka imua ona, a hiki aku la i ka manawa e i aku ai ke\nkahuna i na kanaka e ku iluna, a i iho la ke kahuna i na kanaka e ku\niluna i aku la i na kanaka penei: \u201cE kuu kaikaina hiki a ola ia\u2019u ia,\nkoia, ewalu ku ana iluna, ewalu hoi ana ilalo;\u201d a pau ae la ia mau mea\na papa aku la ke kahuna i na kanaka e noho malie oukou, mai walaau\noukou, a olelo aku la ke kahuna i ke alii a i aku la, ua mai. A hele\naku la lakou iloko o ka laukini me ke alii, a me ke kahuna, a me na\nakua hulumanu, a me na kanaka a pau, e hele ana lakou e kau i na auau\niloko o ka luakini, he loina no ia na ke kahuna no ka luakini; a pau ae\nla ia mau mea, a hoi ae la lakou a pau i kauhale, i keia la hookahi no.\n\nEia no keia ano o ka wahine a ke alii ke noho kapu nei no ia, aole ia e\nauau i ka wai, aole ia e ai i ka ai hou mai, aole ia e ai i ka ia hou\nmai, aole ia e paani, he kapu loa no ia, a pela no hoi ka ke kahuna\nwahine, e hoomana aku ana i ka hope o kana kane kahuna, a pela no hoi\nka ke alii wahine, e hoomana aku ana i ka hope o kana kane alii, a pela\nno hoi na wahine malama i ko lakou mau akua, a me na kanaka o keia aina\ne hoomana mai ana no i ka luakini, a me na makaainana a pau loa.\n\nA ahiahi ae la hele aku la ke alii a me na kahuna, a me na akua\nhulumanu imua i ke alo o ka luakini, a pule aku la lakou mawaho o ka\nluakini i keia ahiahi, a hookoikoi iho la ka olelo a na kanaka penei:\nhaule iho la na hu\u2019i o ka luakini a ke alii i keia ahiahi, a pau ae la\nia mau mea, a hoi aku la lakou i kauhale, a haawi aku la ke alii i ka\nmoa i ke akua hulumanu a pau loa, a me na kahuna a pau loa, a he moa\nkauo no lakou, a he mea hoomana aku na lakou i na akua i keia po, o ka\npo keia e oluolu ai ko ke alii manao, a me ko ke kahuna manao, a me ko\nna \u2019lii manao, a me ko ka puali manao, a me ko ka makaainana manao a\npau loa.\n\nAka i loohia lakou e ka hewa i keia po, aole loa e oluolu iki lakou,\nalaila nui loa ka makau o lakou i ke akua; aka hoi, i pono ka hana ana\na ke alii a me ke kahuna i keia po, alaila palekana hoi lakou. A he po\nmaka\u2019u loa no keia po. O ka po keia e kai ai ka ai a ke alii a me ke\nkahuna, a me na \u2019lii a pau loa, a me na kanaka a pau loa. A po iho la\nanoano iho la keia po, aole he walaau, aohe ahi a mai, aohe puaa alala\nmai, aohe ilio aoa mai, aohe keiki uwe mai, he po pili loa no keia no\nka hanu o na kanaka, a me na \u2019lii a pau, a me na makaainana a pau loa o\nkuaaina a pau loa.\n\nO ka po keia e kai ai ka aha, o Hulahula ka inoa, he hailona no ka hewa\na me ka pono a me ka make a me ke ola; aumoe iho la ala mai la ke\nkahuna a me ke alii, a me na \u2019lii, a me na kanaka a pau loa, hele aku\nla lakou a hiki aku la lakou mawaho iho o ka luakini aohe pane leo o\nlakou i keia po, kakali aku la lakou a kokoke aku i ka wanaao, a hiki\nmai la ka wanaao ia lakou, hoomakaukau iho la ke alii a me ke kahuna a\no ka nui o na kanaka, ua pule mai la lakou ma kahi e, e hoomana aku ana\ni ka leo o ka iole, a me ka leo o ka moa, a me ka leo o ka manu, a me\nka leo o ka ilio, a me ka leo o ka puaa; pela lakou i hoomana aku ai i\nko lakou mau akua, i aku la lakou a pau loa i ko lakou poe akua: \u201cE, i\nnui ka mana o oukou e na akua, i ka aha a ke alii, i kahi e ku ai kou\npou hale,\u201d a pela no ka manao o na kanaka a pau loa; a kokoke aku la i\nka wanaao lalau ae ke kahuna i ke akua, a me ka lau lama, a me ka oloa,\nlalau ae la ke alii i ka pahu i kona lima, a me ka puaa, a komo aku la\niloko o ka luakini o laua wale no elua ke kapu loa no ia.\n\n\n\n\nNO KE KAI ANA A KE KAHUNA I KA AHA.\n\nPupu iho la ke kahuna i ka lau lama i kona lima a hoohume ae la ia i ka\noloa i ka lau lama, a i aku la ia i ke alii: \u201cE hoolohe oe i ka hewa\nmaloko nei o kaua,\u201d a kau ae la ke ao nui maluna o lakou, aohe ikeia\naku o ka hoku, pule aku la lakou, a pau ae la ia ka hiolo puupuu mai la\nka maka o ka hoku, a ike ae la ka maka o ke kahuna i ka maikai oluna,\nalaila i ae la ke kahuna i ke alii: \u201cE hoolohe oe i ka leo o ka iole, i\nka leo o ka manu, a i ka leo o ka moa;\u201d a pau ae la ia mau mea, alaila\nku ae la ke kahuna iluna, kalokalo aku la ke kahuna i ka aha, o\nHulahula ka inoa, a noho iho la ia ilalo, pule aku la ke kahuna oia\nwale no; a pau ae la kana pule ana, alawa \u2019e la kona mau maka mahope i\nke alii, ike aku la ka maka o ke alii i ka alawa ana mai a ke kahuna,\nhahau aku la ke alii i ka puaa, i aku la: \u201cE Ku, ia Hulahula, eia ko\npuaa e ola au ia oe, a eia ko hale maikai he makana na\u2019u ia oe, a e\nhoola mai oe i kuu aina, a me na \u2019lii, a me na kanaka a pau loa, molia\ni ke kipi i ka ili aina, i koa kani paha i ko nau e hee ia\u2019u, ilaila ka\npiko o ka aha a kaua e kahihi ai;\u201d a pau ae la ka ke alii, alaila ke\nkahuna lawe aku la e huna i ka aha iloko o ka waiea, he wahi hale uuku\nia, a he loina no ia na ke kahuna.\n\nA pau ae la ia, hoopai ae la ke kahuna i ka aha, a haliu aku la kona\nalo i ke alii la, ninau aku la ke kahuna i ke alii, i aku la: \u201cPehea ka\naha a kaua?\u201d I mai ke alii ia ia, \u201cUa maikai.\u201d A ninau aku la ke kahuna\ni ke alii, i maopopo ai kana hoolohe ana i ka pono a me ka hewa, i aku\nla: \u201cAohe oe i lohe i ka leo o ka manu?\u201d \u201cAole.\u201d \u201cAole oe i lohe i ka\nleo o ka moa?\u201d \u201cAole.\u201d \u201cAole leo ilio au i lohe?\u201d \u201cAole.\u201d \u201cAole loa\nanei he mea hewa iki maloko nei o kaua?\u201d \u201cAole.\u201d \u201cAole anei he mea hewa\niki mawaho mai au i lohe?\u201d \u201cAole.\u201d I aku la ke kahuna i ke alii: \u201cA ua\nmaikai ko aha, a ua ola oe, a me ko aina, a me na \u2019lii, a me na kanaka\na pau loa;\u201d a pau ae la ia mau olelo a laua, hele aku la laua mawaho e\nninau pono aku ia lakou i ka lakou mau mea i lohe ai, a ninau malu aku\nla laua: \u201cEa, heaha ka oukou mau mea i lohe ai mawaho nei?\u201d A\nhawanawana mai la lakou hoole mai la: \u201cAole, aole, loa, aole loa akahi\nmea hewa iki mawaho nei, a makou i lohe;\u201d alaila olelo ae la ke kahuna\ni ke alii, i aku la: \u201cE ka lani e,\u201d o mai la ke alii, \u201cE o.\u201d \u201cKe olelo\naku nei au ia oe, maikai ae nei ko pule, a ke mahalo mai nei ka po ia\noe, a ke i mai nei ke akua, e ola oe;\u201d alaila houluulu ae la lakou, a\nakoakoa mawaho iho no o ka luakini, a hea ae la lakou me ka leo nui\niluna, a hooae la lakou i ko lakou poe leo iluna, i ae la penei\n\u201cLelewale ka aha e;\u201d a hooae la lakou me ka leo nui, a lohe mai la na\nkanaka ua lele wale ka aha a ke alii, olo mai la ka pihe a kela wahi a\nkeia wahi, nakulu aku la ka leo o ka puali a me kanaka makaainana a pau\nloa, kukui aku la ke kaulana i na wahi a puni, a ua oluolu iho la ka\nmanao o ke alii, a me ke kahuna, a me na \u2019lii, a me na kanaka a pau\nloa.\n\nA ao ae la, pule aku la lakou mawaho o ka luakini, ekolu pule o keia\nkakahiaka, he waipa, a he kuwa, a he kuwi; a pau ae la ia a komo aku la\nlakou iloko o ka luakini, a me na \u2019lii a pau, a me na akua a pau, a me\nna kahuna a pau loa, a noho iho la lakou i ke alo o ka luakini a ku ae\nla ke kahuna nui iluna, a hoali ae la i ka aha, o Kolii ka inoa o keia\npule, a he pule kapu loa no keia na ke kahuna.\n\nA pau ae la keia pule a haele ae la lakou mawaho, a e haawi i ka puaa i\nna akua hulumanu, a pakahi ka puaa ia lakou, a pakahi hoi ka puaa i na\nkahuna wawae, a kena aku la ke alii i na aipuupuu, e kalua mai oukou i\nmau puaa nui i umi paha, a oki ae la keia mau mea a pau, alaila hoi hou\naku la lakou iloko o ka luakini e kopili mahaehae lakou i ke akua laau\ni ke kii, a pule nui aku la lakou i keia la hookahi no, a mahope iho o\nka pule ana hoali ae la ke kahuna i ka au lima, a noho iho la ilalo, a\npule aku la lakou, a a mai la ke ahi owaho, a me kuaaina pau loa, a\nmahope iho o ka pule ana, mohai aku la ke alii i ka puaa pulehu i ke\nakua, a he pulehu wale no ka puaa o ke akua, aole e kalua; a pau ae la\nka mohai ana a ke alii i ke akua, a hoi aku la lakou i ko lakou\nkauhale, a moa mai la na puaa a ka poe akua hulumanu, a hiilani aku la\nka poe nana i malama na akua hulumanu; a moa mai la ka ke alii mau\npuaa, a he mau puaa nui no hoi, he umi paha, a he iwakalua paha, a\nhalihali aku la ka puaa a ke alii iloko o ka luakini, a malaila e pule\nuuku ai kekahi kahuna hookahi; a pau ae la ia, alaila hoihoi mai la ka\nke alii waiwai imua o kona alo, a e haawi ia na na \u2019lii kekahi waiwai.\n\nA pau ae la ia, a ia ahiahi ae la alaila kena aku la ke alii i kana poe\naipuupuu, e kalua mai oukou i puaa no Kuili, o ka luakini, i hookahi\nkanaha puaa, a napoo iho la ka la, a hele aku la kekahi poe kahuna\nmawaho, a he kaulahale ka inoa o keia pule; a pau ae la ia, a poeleele\niho la, alaila malamalama aku la na kukui iloko o ka luakini, iloko o\nka hale, alaila hele mai la na kahuna a pau loa, a me na \u2019lii a pau\nloa, a me na akua a pau loa, i keia po, a he po pule nui no keia, a e\nao aole lakou e moe iki i keia po, a i keia po alaila ike ia ke kanaka\nkahuna nui i pau loa ka pule ia ia, a pule iho la lakou, nui loa ko\nlakou mau leo iluna lilo a he like ma ka hakaka lakou, a he kuhikuhi ka\nlima me he hula la, a paipai nui iho la lakou i ko lakou mau lima e\nhiilani ana i ka luakini.\n\nA pau ae la ia alaila halihali mai la ka puaa iloko o ka luakini, aka i\nnaki iho la ke kahuna i ka puaa iloko o ka luakini; a pau ae la ia,\nalaila pule hou aku la lakou a ao ka po, a hoi aku la lakou i ko lakou\nkauhale, a awakea ae la kena hou aku la ke alii i kana mau aipuupuu, a\ni aku la: \u201cE kalua hou mai oukou i mau puaa i kanaha,\u201d a ku ae la ka la\nalaila hele hou aku la na \u2019lii, na kahuna a me na akua a pau loa, e\nhele ana lakou e pule nui iloko o ka luakini, e hoomana a e hoolea; a\npau ae la ia pule ana hoi ae la lakou iwaho, a aui ae la ka la hoi hou\naku la no lakou iloko o ka luakini, a he kulawa ka inoa o keia pule a\nlakou; a pau ae la ia a hele ae la lakou iwaho i ko lakou wahi; a\nmahope iho o ia noho ana hoi hou aku la no lakou iloko o ka luakini, i\nkeia la hookahi no, a he kupapaa ka inoa o keia pule; a pau ae la ia\npule a lakou, a pule hou aku la no lakou, a he kuaiwa ka inoa o keia\npule a lakou, a pau ae la ia pule a lakou, a mahope iho o ia mau mea, a\npau loa aneane iho la e kapoo ka la alaila hele aku la lakou i ke kuahu\na pule aku lakou i ke akua, a he kulewalewa ka inoa o keia pule a\nlakou.\n\nAlaila kena ae la ke alii i kekahi kahuna, i aku la: \u201cE kii ae oe i ke\nakua e lawe mai iloko nei,\u201d a kii aku la kekahi kanaka a ke akua ohia a\nlakou i kii ai mamua iuka, a lawe ia mai la ua akua ohia nei imua o ka\nluakini, a kena ae la ke alii i kanaka na ke akua, a i puaa kekahi,\nalakaiia mai la ke kanaka a hiki mai la i ke alo o ke alii, a kena ae\nla ke alii e pule, a ku ae la ke kahuna iluna, a hoali ae la i ka o, a\nnoho iho la ilalo, a pule aku la lakou a pepehiia iho la ke kanaka, a\nmohai aku la ke alii i ke akua i ke kanaka a me ka puaa; a pau ae la ia\na kapoo iho la ka la, hoi ae la lakou i ka hale, a hoomakaukau iho la\nkekahi kahuna i kana oihana, o ke kahuna ulua a po iho la holo aku la\nia ma ka moana e hoolei aku i kana makau i ka ulua, a i pau ka maunu\nhopohopo loa ia, aka i koe mai ka maunu a he maikai no ia, aka i moku\nka makau hewa loa kana loina, a me kana pule, a me ka pule no ia ma\nkona waha ma ka moana, a ua pule nui no ia makai, ma ka waa, a hoi mai\nla ia iuka.\n\nA hana iho la kekahi kahuna i kana loina, i keia po hookahi no laua i\nhana \u2019i; a maloko nae o ka luakini keia kahuna i hana \u2019i i kana loina a\nhe maua ka inoa o keia pule, a he ano no ia no ka luakini; a pau ae la\nia a mahope iho o ke aumoe, a hele mai la ke alii iloko o ka luakini ma\nke kuahu ilaila lakou e pule nui ai, a he oihana ka inoa o keia pule, a\nhe po kapu loa no keia, aole e a mai ke ahi i keia po; a pau ae la ia,\nalaila kalokalo ae la ke kahuna nui i keia mau pule, elua inoa o laua,\no piikuma laua o leiau ko laua mau inoa.\n\nA pau ae la ia, a hoomakaukau ae la ke alii ia ia, a me ke kahuna\nmoolono, e hele aku laua e kai i ka aha, o Hooilimoo ka inoa o keia\naha; a nukuke iho la lakou aohe pane leo, aohe onioni, alaila lalau ae\nla ke kahuna moolono i ka lau lama i kona lima, a hoohume ae la ia i ka\noloa, a ku ae la ia iluna, a kalokalo ae la ia i ka aha, a noho iho la\nia ilalo, a pule aku la, a pau ae la kana pule, alawa \u2019e la kona maka\nmahope i ke alii, a ike mai la ka maka o ke alii i kana nana ana mai ia\nia, a hahau aku la ke alii i ka puaa a mohai aku la i ke akua, a i aku\nla: \u201cE Ku ia Hooilimoo, eia ko puaa, he puaa ola no\u2019u ia oe, e nana\npono mai oe ia\u2019u, a molia i ke kipi i ka ili aina, a molia i ka hale\niwi, e make ia.\u201d A pau ae la ka ke alii mohai ana, alaila haliu mai la\nke kahuna i ke alii, a ninau mai la ia: \u201cPehea ka aha a kaua?\u201d A i aku\nla ke alii ia ia: \u201cUa maikai, aohe mea hewa iki a kou pepeiao i lohe?\u201d\n\u201cAole.\u201d\n\nA pau ae la ia, a hoopai ae la ke kahuna i ka aha, a hoonoa uuku ae la,\nalaila hoi malie aku la laua ma kahi lehulehu o kanaka a ninau aku la\nlakou i ka lakou mau mea i lohe ai, a hoole mai la lakou; a pau ae la\nia mau mea, i ka po hookahi no lakou i pule ai, o ke kahuna ulua, a me\nke kahuna maua a me ke kahuna nui a me ke kahuna moolono, i keia po\nhookahi no lakou i pule nui ai, a wanaao ae la, alaila hoali ae la ke\nkahuna a ku ae la iluna. Kalokalo ae la i ka lakou pule, o kolii ka\ninoa o keia pule, a noho iho la ilalo pule aku la; a pau ae la ia, a\nhoopii aku la na aha limalima iluna o ka lananuu, ilaila kekahi mau\nkanaka elua, e kahea mai ai me na leo nui o laua, a ke pule aku nei no\nna kahuna malalo aku, a hula mai la laua iluna, a he makiilohelohe ka\ninoa o neia mau mea a pau. A pau ae la ia, alaila hele ae la ke alii\niwaho, e haawi i ka puaa i na akua hulumanu a me na kahuna a me na \u2019lii\na pau loa, a me na kanaka maka hanohano o ke alii a pau loa, alaila\nhaawi pakahi aku la ke alii i ka puaa i na akua hulumanu, a pela no hoi\ni ka poe kahuna a palima ka puaa i na \u2019lii likelike iho, a paumi ka\npuaa i na \u2019lii nui, a pakahi ka puaa i kanaka maka hanohano, a palua ka\npuali hookahi puaa, a o kanaka liilii loa iho aia moa mai ka ke alii\nwaiwai, alaila haawi lakou a pau loa, alaila haawi aku la ke alii i ka\npuaa; o ke kuahu na ka poe akua laau, alima paha kanaha puaa, a ka poe\nkii; a pau ae la ia mau mea, alaila hoi hou aku la lakou iloko o ka\nluakini a me na \u2019lii, a me na kahuna a pau loa, a pule aku la lakou ma\nke alo o na akua laau, a he kopili-nui ka inoa o keia pule. A ku ae la\nke kahuna nui iluna kalokalo ae la i ka au lima, a noho iho la ia\nilalo, a pule aku la lakou, a a mai la ke ahi a nui loa, a po kai ae la\nluna i kau wahi o ka puaa a pulehu aku la ka puaa o ua luakini nei a ke\npule aku nei no lakou imua o ka poe kii.\n\nA halihaliia mai la ka puaa pulehu a ua mau akua laau la, a elima paha\nkanaha, a hiki mai la iloko o ka luakini a waiho aku la imua i ua poe\nkii la a me ka maia maka a nui loa, a me ka niu a nui loa imua o ua poe\nkii nei, a me kekahi mau kanaka lawehala elua paha a ekolu paha, a\npepehiia iho la lakou, a waiho pu aku la lakou i na kanaka make me ka\npuaa, a me ka maia, a me ka niu, alaila hele mai la ke kahuna ulua, e\nhai i kana pono i ke alii, aohe kanaka maalo ae iwaho o make no ia ia,\na i kana hele ana mai ihiihi iho la iwaho iho, aole hele kanaka, a me\nka pule no ia ma kona waha i kana hele ana mai a me ka makau no i kona\nlima, a me ka maunu no i ka makau, o ka makau no keia ana i lawaia \u2019i i\nka po, a ke pule nui nei no ia ma kona waha, a hiki aku la ia i ka\nluakini, a makau nui iho la ka poe kahuna, i ke kahuna ulua, i kana\nhoea ana aku, a auhee aku la lakou iloko o ka hale pahu iloko no o ka\nluakini, alaila pau ae la ka pule ana a ua kahuna la, alaila olelo mai\nla ia i ke alii, i mai la: \u201cE ka lani, e hoolohe mai oe i keia olelo a\nke akua, a ua holo aku nei au i kai i ka po nei, aole i moku kuu makau,\naole i pau kuu maunu, a ua maikai no ko pule, aole e ola ke kipi ia oe,\naole e ola ka makou alii ia oe.\u201d Alaila hoonoa ae la i kana olelo, a\nhoi aku la ia i kona wahi.\n\nA pule hou aku la no lakou i ka luakini imua o ka poe kii, alaila,\nmohai aku la ke alii i ka puaa, a me na kanaka make e waiho pu ana no\nme lakou, a i ka niu, a i ka maia; a pau ae la ia, alaila hoi aku la\nlakou i ko lakou wahi a pau loa, a moa ae la ka puaa a ka poe akua\nhulumanu, a hiilani aku la lakou i ua mau akua wahahee nei; a pau ae la\nia, alaila moa mai la ka puaa a ke alii, a me ka na \u2019lii, a me ka ka\npuali, a me ka na kanaka maka hanohano a hali aku la ka puaa a pau loa\niloko o ka luakini, a hele aku la kekahi kahuna e hainaki i ka puaa, a\npule uuku iho la ia; a pau ae la ia, a hoihoi mai la ka waiwai o ke\nalii io na la, alaila haawi aku la ke alii i na kanaka nele i waiwai na\nlakou; a pau ae la ia ahiahi ae la hele hou aku la lakou iloko o ka\nluakini, a me na \u2019lii, a me na kahuna, a me na akua a pau loa, a pule\naku la lakou i keia ahiahi, a mohai aku la ke alii i ka puaa, a me ka\nmaia a me ka niu a me ke kanaka make, alaila haalele iho la lakou i ka\nluakini. Hele aku la lakou i ka hale o Papa, i ka loina a ia kahuna,\npule iho la lakou malaila, a haule iho la ka hui o Papa i keia ahiahi\nhookahi no. A pau ae la ia, alaila hoi aku la lakou i ko lakou wahi.\n\nA poeleele iho la hele hou aku la no lakou i ka luakini, me ke alii, a\nme ke kahuna, a me na akua a pau loa, a pule aku la lakou imua o kuahu,\no weweke ka inoa o keia pule, he loina no ia no ka luakini, a hele aku\nla na kahuna a me ko ke alii akua hookahi, hele aku la lakou ma kauhale\ne pule aku ai mawaho, a he pule hoopunipuni no keia, i aku la lakou i\nna kanaka oloko o kauhale: \u201cE hele mai oukou iwaho nei;\u201d pela lakou i\nwahahee aku ai i na kanaka, ua ike no na kanaka a pau i keia mau mea a\nlakou i olelo aku ai ia lakou la ua noonoo nui no lakou i keia po, a he\npo kapu loa no keia no ka hoalii, a he lalakoa ka inoa o keia pule,\naohe maalo kanaka o keia po mawaho o make lakou. A pau ae la ia hoi mai\nla lakou i ko lakou wahi; oia hoi ua noho iho la no kekahi kanaka\nhookahi iloko o ka luakini, he koa ia no kulana a he ano no keia no ka\nluakini, he loina no ia na ke kahuna, i keia po hookahi no keia mau\nhana a pau.\n\nA wanaao ae la hele aku la ke alii i ka hale o Papa e kai i ka aha o ka\nhale o Papa, a me ke kahuna no i ike i ka loina oia mea a pule aku la\nlaua; a pau ae la, a olelo mai la: \u201cE hoolohe mai oe i ka\u2019u olelo,\u201d a\nae aku la ke alii ia ia: \u201cAe.\u201d \u201cUa maikai ko pule a ua nana mai no ko\nakua ia oe.\u201d A hoi aku la ke alii i kona wahi, a mahope iho a ao ae la\nhele hou aku la no ke alii, a me na kahuna a me na akua iloko o ka\nluakini, a e pule uuku aku i ke akua, a mahope iho o ka pule ana mohai\naku la ke alii i ka puaa i ke akua, a me ka maia, a me ka niu, a me ke\nkanaka make, he holua keia pule. A pau ae la ia, alaila lawe ia aku la\nko ke alii akua hulumanu i kahakai, a he akua kapu loa ia, a he hoana\nwale no kana hele, a he moe na kanaka a pau loa, a me na\u2019lii a pau loa,\nalaila hele hou aku la no ke alii i ka hale o Papa e pule malaila,\nalaila hele mai la na kanaka a pau loa, a me na\u2019lii a pau loa e puleia\n\u2019i e ke kahuna, o papa i noa lakou i auau lakou i ke kai, a o ke akua\nwahine keia nana e hoona ke kapu o ka luakini a ikeia \u2019e la ka maea o\nna kanaka a pau loa, a me na \u2019lii a pau loa, a me na kahuna a pau loa,\nauau la lakou i keia la, aole nae lakou i noa, he loina keia na ke\nkahuna hono.\n\nA pau ae la ka lakou auau ana, alaila hoi aku la lakou iloko o ka\nluakini, a me ke alii, a me na kahuna a me na kanaka, a hoonoho iho la\nke kahuna hono i na kanaka hoonoho lalani iho la ia ia lakou imua o ke\nkuahu, i ke alo o ka poe kii a ewalu paha lalani kanaka, a hoomalu iho\nla ke kahuna hono o kana oihana, e noho malie oukou, mai walaau oukou,\nmai onioni oukou, e puunaue ka noho e like ke kuli e hoomaule ka lemu i\npaa ilalo, i maikai ke anaina a ke akua; a lohe iho la lakou i ke\nkahuna a hoomalu iho la lakou ia lakou iho, aohe naue, aohe luli, a\nnoho malie nui iho lakou a ku ae la ua kahuna hono la iluna a hoehu ae\nla ia i ka lau lama iluna iho o na kanaka, a pule iho la ia oia wale no\na iho la ia penei, ka hoaka o ka lima ina iluna, alaila o ae la ka lima\no na kanaka a pau iluna, aole o lakou onioni ae o make lakou, a he pule\nkapu loa no keia na ke kahuna hono, he loina no ia no ka luakini, a he\nkauoha no na kona makua ia ia; a pau ae la ia, alaila olelo aku la ke\nkahuna i kana pono i ke alii i aku la: \u201cUa maikai keia pule au, o ka\nhono keia o ka iwi e paa ai, a me ko aina a hoonoa ae la ke kahuna i\nkana.\u201d A haalele iho la lakou i ka luakini, a hele aku la lakou iwaho e\nhaawi i ka waiwai na na kanaka, a me ke kahuna hono i ka puaa, a i ka\nniu, a me ka maia, a pau ae la ia, a poeleele iho la, alaila pule iho\nla ke kahuna o Papa iloko o ka hale o Papa, a he kuili ka inoa o kana\npule i keia po a o koliimaomao ka inoa o kekahi pule ana i keia po,\naole ke alii i hele aku iona la i keia po.\n\nA ao ae la i ka wa kakahiaka, alaila hele aku la ke alii iona la e\nhoolohe i kana olelo mai, a i mai la ia i ke alii: \u201cE, ua maikai ae nei\nkeia po o ko akua wahine, aole e ola na wahine waha hewa mai ia oe, e\nmake ia i ko akua wahine.\u201d A pau ae la ka ke kahuna olelo ana, alaila\nhele ae la lakou mawaho iho i ka oihana a ke kahuna o Papa, alaila hele\nmai la na kanaka a pau loa, a me na \u2019lii a pau loa, a me na kahuna a\npau loa, imua o ke alo o ua kahuna hale o Papa la, nana lakou e hoonoa\ni keia la, a me ka luakini, alaila kena ae la ke alii i kana luna i\nilio na ua akua wahine la hookahi paha kanaha ilio a me ka moa, a\nhalihali mai la lakou a akoakoa, alaila hoali ae la ke kahuna i ka o a\nnoho iho ia ilalo, a pau ae la ia, alaila kena ae la ke alii i ua\nkahuna hale o Papa nei e kii aku oe i ka malo a kuu wahine a me kana\npuaa makana mai i ke akua, a kii aku la ke kahuna i ua alii wahine la;\na haele pu mai la laua me ia a paa mai la ia mamua o ka malo o ua alii\nwahine la, a me ka puaa i kana lima, a ua paa mai la no hoi kela o kona\nlima i ua malo nei mahope mai o ke kahuna, a pule mai la ia mamua ona,\na nana nui mai la ka maka o na kanaka a pau a ua kakua kela me ka pau\nkeokeo ma kona hope, a kokoke aku la laua imua o ke alo o ua akua\nwahine la; a pau ae la ka pule a ke kahuna, mohai aku la ke alii wahine\ni ka malo a me kana puaa i ke akua wahine, i aku la ia: \u201cEia ko malo a\nme ko puaa, e ola maua me kuu kane ia oe, e ke akua, me kuu kane, a e\nhaawi mai oe i keikikane na maua i kii pala nou, e ke akua, aka, i ole,\ni kaikamahine maua i kukuoloa nou, e ke akua, ua noa.\u201d\n\nAlaila hele mai la ka poe kaula hoomana i ko lakou mau akua wahine, o\nPele ke akua o kekahi, a o Hiiaka ko kekahi, a o Kapo ko kekahi, a o\nPua ko kekahi, a o Kamohoalii ko kekahi; he nui loa no na kaula i hele\nmai i keia la, imua i ke alo o ko ke alii akua wahine, a malaila lakou\ne mohai ai i ka lakou mau waiwai, i ka puaa, a me ka moa, a me na malo\na lakou a pau loa, a mohai aku la lakou penei: \u201cEia ka puaa, a me ka\nmoa, a me ka malo, he makana na makou ia oe, e hoola mai oe i ko\npulapula, e mana hoi makou imua ou, a e hoopono mai hoi na \u2019lii ia\nmakou imua o lakou, a e ike oe e kala ia makou i ko makou la e olelo\nai.\u201d A oki ae la ka olelo ana a lakou, alaila hoi aku la lakou, alaila\nku ae la ke kahuna hale o Papa iluna, e hoali i ka au lima, a noho iho\nla ia pule aku la, i ua mau akua wahine la; a mai la ke ahi pule ku o\nka ilio, a me ka moa, a hoakoakoa ia mai la ia mau mea imua o na akua\nwahine, alaila mohai aku la ke alii i ka ilio pulehu, a me ka moa\npulehu, alaila hooho ae la ke kahuna o ka hale o Papa me ka leo nui\niluna iho o na kanaka iho la penei: \u201cElieli.\u201d A pane ae la ka leo o na\nkanaka penei: \u201cKapu, elieli, noa ia e, noho mua.\u201d\n\nAlaila noa loa ae la ka luakini a hoopa aku la ke alii a me ke kahuna i\nka wahine, a me na kanaka a pau loa, pawalu ke kapu ana o ke alii i ka\nluakini, a noa \u2019e; a pela ke alii, a me ke kahuna i hooikaika \u2019i i ua\nmau akua wahahee nei, aole i olelo iki mai ke akua i ke alii, a me ke\nkahuna i ko lakou manawa iloko o ka luakini, i ka lakou haawi ana aku i\nka lakou mau waiwai, aole loa mai pela ke akua ia lakou a o lakou wale\nno ka i hoole aku i ke akua a lakou wale no i hiilani aku i ke akua,\naole o lakou olioli i loaa mai ke akua, eia ko lakou olioli, aole nae\nna ke akua mai na lakou wale iho no, a he hoanou i na waha o lakou,\naohe akaka he pilikia wale no, a wa iho la lakou i ka maikai o ka\nluakini.\n\nAlaila hoi aku la na \u2019lii a pau, e hoomana i ko lakou mau akua, i hope\nno ka luakini a ke alii, a o na \u2019lii a pau loa eia ke ano o ka lakou\nhoomana ana, a po akolu ke kapu ka heiau a kekahi alii, a po aha ka\nkekahi alii, a po alima ka kekahi alii, a po alua ka kekahi alii, pau\nka lakou hoomana ana, aka, o ka ke alii po awalu ia, a he anahulu\nkekahi a ke alii.\n\nEia ka inoa o na malama kaua a ke alii o Dekemaba, Kaelo no ia 1,\nMaraki, Welo ia 4, Ianuari, Kaulua ia 2, Aperila o Ikiki ia 5,\nFeberuari o Nana ia 3. Pau na malama kaua o ke alii a me na kahuna.\n\n\n\n\nNO KA OPELU.\n\nA hiki mai la keia malama hou o Mei, o Kaaona ia, alaila olelo aku la\nke kahuna i ke alii: \u201cE, o Kaaona keia malama, a ua kalai a\u2019e kuku o ko\nia, aohe kaua, e noho malie kakou,\u201d a hoomakaukau iho la ka poe lawaia\no na aina a puni, a hiki mai la kekahi malama hou, o Iune, Hinaiaeleele\nia, a ahiahi iho la i o Hilo a kapu iho la ke kahuna i ka opelu o ke\nkahuna wale no, aole ke alii ike ia hana ana, a pule aku la lakou i\nkeia ahiahi, a mohai aku la ke kahuna i ke akua i ka puaa; a pau ae la\nia, a poeleele iho la kauo iho la ke kahuna i keia po i ka moa a me\nkona aumakua, a me kona akua, a moe iho la lakou i ka po, a ua hoomalu\nia aku la ke ahi o kela wahi, a o keia wahi, a me ka walaau, a me ka\nmoa kani mai, a me ka leo o ka puaa, a me ka ilio aoa mai, a he po kapu\nloa no keia.\n\nA wanaao ae la hele aku la ke kahuna e kai i ka aha iloko o ke kaula a\no Hulahula ka inoa o keia aha, pule aku la ke kahuna i kahi mehameha\noia no a me kona kahuna, a pau ae la ia, a mohai aku la ke kahuna nui i\nka puaa, a hoonoa aku la ia i kona mohai imua o ke alo o ke akua;\nalaila olelo iho la laua malaila, i iho la laua: \u201cE, pehea, ka aha a\nkaua?\u201d a i aku la ke kahuna nui: \u201cUa maikai ka aha, ua ola ka aina o ke\nalii, a me ke alii, a me na kanaka a pau loa;\u201d alaila hele ae la laua\nmawaho, e ninau pono aku i ka poe kanaka nana e hoolohe mai mawaho, a i\naku la laua ia lakou: \u201cE heaha ka oukou mea owaho nei i lohe ai?\u201d a\nhoole mai la lakou: \u201cE, heaha ka oukou mea owaho nei i lohe ai?\u201d a\nhoole mai la lakou: \u201cAole a makou mea hewa i ike mawaho nei.\u201d A i aku\nla ke kahuna nui i kona mau kanaka: \u201cE hooho ae oukou me ko oukou mau\nleo nui iluna, e mahalo i ka maikai o ka aha,\u201d a kahea nui ae la lakou\nme ka leo nui iluna, a i ae la penei, lele wale ka aha, e.\n\nA malamalama ae la, alaila pule uuku aku la lakou mawaho iho o ua hale\nopelu nei; a pau ae la ia, alaila hoonoho lalani iho la lakou i na\nkanaka i ke kauwila ana a lakou, eha lalani kanaka, a kukulu iho la ke\nakua hulumanu o ke kahuna a ku ae la kona kahuna iluna, a pule aku la\nlakou, aka ae la ke akua poai ae la lakou, a hoi ae la lakou ma ka aoao\nmauka, a pule iho la ke kahuna, a pau ae la ia, alaila pule iho la ke\nkahuna i ka pule alaea, a kaumaha ae la ua kahuna alaea nei i kona\naumakua; a pau ae la ia, pule nui iho la ia me ka leo nui iluna iho o\nna kanaka, a i iho la ia i na kanaka penei: \u201cE kuu a kaikaina, hikia,\nola,\u201d eha ku ana iluna, a eha noho ana ilalo; a pau ae la ia, alaila\nolelo mai la kela kahuna i ke kahuna nui, i mai la: \u201cPehea keia pule\nau?\u201d A i mai ke kahuna nui: \u201cUa maikai ka pule a kakou.\u201d A pau ae la\nia, a hoi aku la lakou a mawaho iho o ke kuula, a pule aku la lakou\nmawaho, he wahi pule uuku no ia.\n\nA pau ae la ia, a komo aku la lakou iloko o ka heiau a pule aku la\nlakou malaila a hoali ae la ke kahuna i ka aha o Kolii ka inoa o keia\naha, a ulono aku la lakou i ka pule, a hoopii aku la na ahi limalima\niluna o ka hale, a kahea nui ae la ko laua mau leo iluna lilo, a hea ae\nla laua penei, a ia e penei ka aha o ka aha nei e Ku, e Lono, e Kane,\nKanaloa, e ola i ke alii; a pau ae la ia, alaila pule aku la lakou a\npulehu aku la lakou i ka puaa a halihali mai la ka puaa pulehu imua i\nke alo o ke akua laau a me ka niu a me ka maia; a pau ae la ia, a\nmahope iho o ka pule ana, a mohai aku la ke kahuna i ka puaa i ke akua,\na me ka niu, a me ka maia, a hoalohaloha aku la ia imua o ka poe kii; a\npau ae la ia, alaila haalele iho la lakou i ka heiau, a hoi aku la\nlakou i ko lakou wahi, a moa mai la na puaa a lakou a halihali aku la i\nka puaa a lakou imua i ke heiau, a hele aku la kekahi kahuna e hainaki\ni ka puaa; a pau ae la ia, alaila hoihoi mai la ka lakou waiwai i ko\nlakou wahi, alaila hoole aku la lakou i na akua liilii o lakou, a paina\niho la lakou; a pau ae la ia, alaila kena aku la ke kahuna i kekahi\nkanaka: \u201cE pii oe iuka i pala a i loohia oe e ka ua e hai mai oe ia\u2019u.\u201d\nA pii aku la ua kanaka la iuka a lalau aku la kona mau lima i ka pala,\na hahai mai la ia i ka pala a haule mai la ka ua a iho mai la ia me\nkona olioli nui i kona halawai ana me ka ua, a hiki mai la ia i ke alo\no ke kahuna, alaila ninau aku la ke kahuna ia ia: \u201cPehea kau pii ana\naku nei iuka?\u201d A i mai la ia: \u201cUa i mai oe ia\u2019u, e pii au iuka, a ua\npii aku nei au, ua hahai mai kuu lima i ka pala, a ua mai la ka ua\niluna iho o\u2019u, a mai opili loa au,\u201d alaila i aku la ke kahuna: \u201cUa\nmaikai ku au pala, apopo hei ka ia.\u201d\n\nA kapoo iho la ka la, hele aku la ke kahuna iloko o ka heiau e pule aku\nlakou i ke akua, a hoou aku la lakou i keia po; a pau ae la ia, a\nhaalele aku la lakou i ka heiau, a ua hoomakaukau iho la ke kanaka nana\ne lawaia ka opelu i kona waa, a i kona upena, a wanaao ae la makaala\naku la kekahi kahuna iloko o ka heiau, e lawe mai i ka pupu pala iluna\no ka waa, a lawe aku la ia a hiki i ka waa, a hooulu aku la ua kahuna\nla e hoomana i ke akua; a pau ae la ia, waiho iho la i ka pala, alaila\nhoi mai la ia ike mai la na maka o ua lawaia la i kana hoi ana mai,\nalaila hoomakaukau ae la ia i kana mau waiwai lawaia, a me ka upena, a\nhume ae la ua lawaia la i kona malo keokeo, kaumaha aku la ia i kona\naumakua, a i aku la ia: \u201cE na aumakua i ka po pale ka po, puka i ke ao\nia\u2019u, eia ka malo, e nana oe ia\u2019u i keia la hilahila o\u2019u.\u201d A pau ae la\nia a hoouka aku la ia kana upena, a holo aku la lakou i kai.\n\nHe la kapu loa no keia, aohe ahi a mai o keia wahi a o kela wahi, aohe\nwaa holo mai o ka moana i keia la o make lakou. A hiki aku la ua lawaia\nla i ke koa, a kuu iho la i kana upena i aku la ia i kona aumakua\nhoomana aku la: \u201cE na aumakua i ka po, pale ka po, puka i ke ao ia\u2019u, i\nnui ko mana ia\u2019u i keia la; e huna oe i ka hua o ka upena a kaua i keia\nla.\u201d A pau ae la ia, a kuu aku la kona lima i ka upena ilalo a hoolei\naku la ia i ka ai, ai mai la ka opelu i ka ai a hahai mai la iloko o ka\nupena a huki ae la ua lawaia la i ka upena me ka pule no ma kona waha,\na lalau iho la kona lima i ka pu o ka upena, a kaohi iho la kona lima,\na kahea iho la ia penei: \u201cE Ku e, he la hoi na nou ia kaua i keia la, a\nua nalowale kuu hilahila ia oe i keia la.\u201d A pau ae la ia, kaikai ae la\nlakou i ka lakou upena iluna o ka waa, a hoiliili iho la i ka lakou ia,\na papale ae la lakou i ka ihu o ka waa a hoi aku la lakou iuka, a kani\nmai la ke oho i ko lakou waha.\n\nA pae aku la lakou iuka, a iho mai la ke kahuna, a ku mai la ia mauka,\na lalau iho la ka lawaia i na opelu ehiku, a pii aku la ia a halawai me\nke kahuna, a haawi aku la i na opelu i ka lima o ke kahuna, a lalau mai\nla ia lawe aku la ke kahuna i na opelu i ka papa uhe a malaila e uhe ai\ni ka ia i ke akua; a pau ae la ia, alaila hoi aku la ua lawaia la i\nkona wahi e hoomana i kona aumakua, alaila lawe aku la ke kahuna i ka\nopelu imua o ke kuahu, kau aku la i ka opelu iluna o ka haka, alaila i\naku la ke kahuna nui i kekahi kanaka: \u201cE lawe oe i kekahi opelu na ke\nalii i ai mai kela i ka opelu mua kau i keia la,\u201d a kai aku la ke\nkanaka me ka oho no i kona waha a ike mai la ka maka o na kanaka i ke\noho ana aku a noho iho la lakou ilalo. A hiki aku la ia i ke alii la, a\nhaawi aku la i ka opelu i ke alii, holo iho la ia a mama loa o make ia.\n\nA hele ae la ke alii i kahi o ke akua ilaila e pule ai kekahi kahuna a\nhana iho la lakou i ka ia a ke alii, a poalo ae la ke alii i ka maka\nakau o ka ia, a ai ae la ke alii a kaumaha ae la ke alii i ke akua; a\npau ae la ia, a kakahiaka ae la i o Kukahi lele ae la na mahamaha i kai\ni keia la, o Haleokaloa ka inoa o kekahi mahamaha a o Haleohiu kekahi\nmahamaha; a lele ae la laua i kai, a hoomana iho la no hoi kekahi mau\nkahuna malaila. A hei ia ae la ka lakou mau upena, alaila hoi ae la\nlakou a hoomana aku lakou i ua mau akua lawaia la; a ahiahi iho la lupa\nke ahi; a kapu ihola i keia po, a ao ae la kua wahine, alaila noa loa\nae la lakou, alaila ai iho la ka wahine i ka ia.\n\nAlaila holo mai la ka waa ma ka moana mai, ike ae la lakou i ka noa ana\no ka opelu oia lakou i holo mai, a he oihana kapu loa no keia na ke\nkahuna, a poaiwa lakou i kapu ai i keia mau oihana a lakou i hana ai, a\npoaiwa no hoi ka holo ole ana o ka waa, aole lakou e ola ke holo mai ma\nka moana, i ka manawa i hana i keia oihana; pau loa ae la keia mau mea\na pau loa.\n\nEia ka inoa o na malama kaua ole a ke alii, a me ke kahuna, aole e kaua\naku keia aina i kela aina, aole hoi e kaua mai kela aina i keia aina;\neia na malama kaua ole ehiku: Mei, Kaaona ia 1, Iune, Hinaiaeleele ia\n2, Iulai, Hilinaehu ia 3, Augate, Hilinama ia 4, Sepakemaba, Ikuwa ia\n5, Okakopa, Welehu ia 6, Nowemaba, Makalii ia 7.\n\nPau na malama kaua ole a ke alii.\n\n\n\n\nNO KA MAKAHIKI.\n\nA hiki mai la kekahi malama hou o Ikuwa ka inoa, kau welu iho la ke\nalii i ke ahiahi i o Hilo, imua o ka luakini, a hele aku la ke alii\nmawaho iho o ka luakini, a me na kanaka a pau loa, a me na kahuna a pau\ni keia ahiahi, a hoonoho iho la i na kanaka a pau elua lalani kanaka a\nku ae la kekahi kahuna iluna me ka pupu ieie i kona lima, a pule aku la\nlakou, a i iho la ke kahuna i na kanaka. \u201cE kuu kaikaina hikia ola.\u201d A\nku ae la lakou mai mua a hope, me ko lakou leo nui; a pau ae la ia, a\nhoi ae la ka poe kahuna, a me ka poe akua ma ka papa hola\u2019e uo ai\nlakou, a he kauo ka inoa o keia pule, a pau ae la ia, a hoi aku la\nlakou i ka lakou kauhale, a moe iho la lakou i keia po, a malama \u2019e la\nhele aku la lakou i ka lakou kauhale, a moe iho la lakou mawaho iho o\nka luakini, a me ke alii, me na kahuna, a me na kanaka a pau, a hoonoho\niho la lakou i na lalani kanaka eha, a kukulu lalani iho la lakou i ka\npoe akua hulumanu, a ku ae la ke kahuna nui iluna me ka malo keokeo i\nkona hope, a me ka pupu ieie i kona lima, a kalokalo ae la ke kahuna a\nkaumaha aku la i ke akua; a pau ae la kana kaumaha ana a ku ae la na\nkahuna a nui loa, a pule iho la lakou a poai ae la na akua; a pau ae la\nia, alaila ku ae la ke kahuna alaea i kana pule ala \u2019e la na kanaka\niluna, a ku ae la lakou iluna mai mua a hope; a pau ae la ia, alaila\nhoi aku la lakou iloko o ka luakini, a pule aku la lakou imua o ke alo\no ka poe kii.\n\nA mohai aku la ke alii i ka maia, a me ka niu, aole e mohai aku ke alii\ni ke akua i ka puaa i keia la; a pau ae la ia, alaila hele ae la lakou\niwaho haalele iho la lakou i ka luakini, a ahiahi iho la hele aku la ka\npoe kahuna a me ka poe akua i ka papa hola e pule uuku aku malaila, a\nhe kauo ka inoa o keia pule. A pau ae la ia, a po iho la i ka po alua\nhele aku la ka poe kahuna iloko o ka luakini, o lakou wale no i keia\npo, a he kalaku ka inoa o keia pule a lakou i neia po. A ao ae la ala\nmai la ke alii a hele aku la iloko o ka luakini, a hookupu mai la ka\npuaa a nui loa a me na niu, a me ka maia a nui loa, a i keia la pule\nnui iho la lakou me ke aloha nui i ke akua, a hoouku aku la ke alii i\nke akua i ka waiwai a nui loa, a he nui loa ke aloha o ke alii i keia\nla, a me ke kahuna, a pulehu aku la na kanaka i ka puaa, ekolu paha\nkanaha puaa i pulehuia, he nui loa ka hiilani ana a ko lakou mau waha i\nkeia la, i keia kapu ana a lakou, alaila papani kuahu, aole lakou e\npule nui aku mahope; a pau ae la ka pule ana a lakou, a mohai aku la ke\nalii i ka puaa, a me ka niu, a me ka maia, me ke aloha nui no ona iloko\no kona naau i ke akua, aka ho aku la ke alii i ke akua, i aku la ia\npenei: \u201cE ke akua o ka\u2019u ike ana aku no keia ia oe o kou ike ana mai no\nhoi keia ia\u2019u.\u201d A pau ae la ka lakou pule ana, alaila hoi aku la i\nkauhale, a haalele iho la lakou i ka luakini.\n\nA moa mai la ka puaa a lakou, a halihali mai la ka waiwai a ke alii a\nnui loa a he kanaha paha ka puaa a ke alii elua paha kanaha a haawi ae\nla ke alii i ka puaa i na \u2019lii a pau loa pa-uha ia lakou, a o na \u2019lii\nnui pa-kea lakou, a o na \u2019lii liilii loa pakaka lakou, a o ka puali\npaio lakou; a pau ae la ia a ahiahi ae la hele aku la ke alii, a me ke\nkahuna, a me na akua, a me na alii a pau loa, a pule iho la lakou, a he\nkauwila ka inoa o keia pule a ke alii, a me ke kahuna i keia ahiahi a\nke pule nei no lakou me ke aloha nui o ko lakou mau naau i ke akua, a\nhe ahiahi ua ole mai keia he kapu i kauwila a ke alii. A pau ae la ka\npule ana a lakou, alaila mohai aku la ke alii i ka puaa, a me ka niu, a\nme ka maia; a pau ae la ka ke alii kaumaha ana aku i ke akua, a haalele\niho la lakou i ka luakini, aia hoi, ua malie ihola keia ahiahi; i ae la\nna kanaka a pau, \u201cmaikai neia kauwila a ke alii, ola no kakou.\u201d\n\nA po iho la hele mai la kekahi poe kahuna liilii me ke kahuna nui, e\npule lakou iloko o ka luakini, aole i hele aku ke alii me lakou i keia\npo, a pule nui aku la lakou i neia po, a i aku la ke kahuna nui i ka\npoe kahuna liilii: \u201cE pule mai oukou i ka pule a kakou a pau i neia po,\no ka kakou pule ana aku no keia ia ia,\u201d aole lakou i moe iki i neia po\na ao, a hoala aku la lakou i ka poe akua i ka wanaao, i aku la lakou i\nke akua: \u201cE ala mai oukou, e Ku, e Lono, e Kane, e Kanaloa, ua ao, ua\nmalamalama.\u201d A pela no hoi lakou i hana aku ai me ko lakou wahahee nui\nimua o ka poe akua laau i keia po; a i mai la na kanaka a pau, a me na\n\u2019lii: \u201cNani hoi ke ola ana a ka poe kahuna i neia po.\u201d\n\nA ao loa \u2019e la hele mai la ke alii iloko o ka luakini, a mohai aku la\nke alii i ke akua i ka puaa, a me ka maia a me ka niu, a pau ae la ia,\na pule uuku iho la lakou i keia kakahiaka, he halua ka inoa o neia\npule, a mohai hou aku la ke alii i ke akua, a pau ae la ia, a haele ae\nla lakou iwaho haalele iho la lakou i ka luakini, a hiki aku la lakou i\nka hale o Papa, a malaila lakou e noho loa ai i neia la; a akoakoa mai\nla na kanaka a me na \u2019lii a pau loa, a pule iho la lakou malaila, a\nkena aku la ke alii i kekahi poe kanaka e pulehu aku i mau ilio na ke\nakua wahine, he umi paha ilio, a pau mai i ka pulehu ka ilio, a\nhoakoakoa ia mai la imua o ke alo o ua mau akua wahine i ka ilio, a me\nka maia iholena, a pau ae la ka ke alii kaumaha ana aku i ke akua, a\nhoonoa ae la ke kahuna hale o Papa ia lakou i neia la, alaila pau loa\nae la ke kapu o lakou i neia la. A mahope iho o na la eiwa alaila hoi\nhou aku la ke alii a me na kahuna iloko o ka luakini, a i ke ahiahi i o\nMohalu komo aku la lakou iloko o ka luakini, a ilaila elua kanaka e ku\nana iluna, a lalau ae la ka lima o ke kahuna nui i na niu elua, a ku ae\nla iluna, a kahea aku la i ke akua ia Lono, i aku la: \u201cE Lononuiakea,\neia ka niu, e ola i ko kahu a me ka aina, a me na kanaka, o na po keia\ni o Hua nei.\u201d A pau ae la ka ke kahuna kaumaha ana aku i ke akua, a\nhoolei aku la ia i ka niu, i kona lima i kekahi i kekahi, a noho iho la\nia ilalo, a pule aku la lakou a ku ae la ua mau kanaka la elua iluna, a\nkahea ae la laua me na leo nui iluna, a hanai aku la lakou i ka poe\nhoku, a me na malama, i keia ahiahi hookahi no, a pau ae la ia, alaila\nmohai aku la ke alii i ka puaa a me ka niu, a pau ae la ka ke alii\nkaumaha ana aku i ke akua, a haalele iho la lakou i ka luakini, a hele\naku la lakou iwaho, a poeleele iho la moe iho la lakou i keia po, a\nmahalo iho la lakou i neia po, a me ka naau o na kanaka a pau loa, i ae\nla lakou penei: \u201cE, maikai ka niu a ke alii, ola no ka aina.\u201d\n\nA wanaao ae la hele hou aku la no ke alii iloko o ka luakini, a me ke\nkahuna a me kekahi kanaka iho no o lakou, a pule aku la lakou e like no\nme ka lakou hana ana mamua; a pau ae la ia, a noa ae la no lakou i keia\npo, haalele iho la lakou i ka luakini, a hele ae la lakou iwaho; a pau\nae la neia mau mea a pau, a noho wale iho la no lakou i keia manawa, a\nhe iwakalua po a me kumamaiwa, alaila hele hou aku la ke kahuna iloko o\nka luakini, e wahi i ka niu, o ka ke kahuna niu no neia, a me kanaka\nainana, he loina no ia no ka makahiki, a ua like no me kela hana ana\nmamua, a pela no hoi keia hana ana aku a ke kahuna; a pau ae la ia, a\nhaalele iho la ke kahuna i ka luakini a noa loa ae la no lakou i neia\npo.\n\nA hiki hou mai la ua mau po hou ehiku, o Laaukulua ka inoa a ia la huli\niho la ke akua o na aina a pau ia la, aole lakou e kuku hou aku, ua\nkapu ae la no i ka makahiki, a ua kokoke mai la na kanaka halihali\nwaiwai o na aina a pau, a ua halihali mai la lakou i ka waiwai na ke\nalii a nui loa, no ko ke alii makahiki, i ka ilio, a me ke kapa, a me\nka pau a me ka ia, a me na mea no a pau loa imua i ke alo o ke alii a\nhookupu iho la na mokuna aina a pau i keia la; a po iho la i o Laaupau,\nhoomoe iho la ka puu, a hele mai la ke akua hulumanu o ke alii, a me ka\npoe kahuna liilii e hoomoe i ka puu waiwai i keia po, a he po kapu loa\nno keia po, aole e a mai ke ahi, aole e walaau mai, a pule iho la lakou\ni keia po, a moe iho la lakou.\n\nA kakahiaka ae la i o Olekukahi ala mai la ke alii, a me ke kahuna, a\nme kekahi kanaka punahele nui, akolu lakou e hele aku i keia kakahiaka,\na hele aku la ke alii, a me ke kahuna, a me ua kanaka punahele nei ia\nia ka pahu, a pule aku la ke kahuna, a hiki aku la lakou i kahi o ka\npuu i hoomoe ia \u2019i, a kanaenae aku la ke alii i ka puaa i ke akua; a\npau ae la ia, a pule iho la lakou, a pau ae la ka lakou pule ana. A moa\nae la na puaa a lakou ai nui iho la lakou. A pau ae la ka lakou ai ana,\nalaila kuiwa iho la ke kahuna i ka puu, a pau ae la ke kuiwa ana a ke\nkahuna i ka puu, alaila ninau aku la ke kahuna i ke alii, i aku la:\n\u201cPehea ko pule?\u201d I mai la kela: \u201cUa maikai, aohe ua, aohe walaau, ua\nmaikai loa.\u201d A hoonoa ae la ia i keia pule.\n\nA ohi ae la ke kahuna i kona waiwai a nui loa, a kaumaha aku la ia i\nkekahi waiwai no ko ke alii mau akua; a pau ae la ia, alaila kena aku\nla ke alii i ka waiwai e haawi aku no na \u2019lii a pau a me na \u2019lii wahine\na pau, a me ka puali a pau, a haawi aku la ka mea ia ia ka luna, a maii\naku la ia i na \u2019lii a pau loa, a me na kanaka a pau loa. A po iho i o\nOlekukahi kauo iho la na akua hulumanu a pau loa i keia po, a ao ae la\nhoolakolako mai la na \u2019lii, a me na kanaka i ka mea ai a nui loa, no ko\nlakou makahiki, a ua hoolakolako mai la no hoi na kanaka o keia aina a\npau loa, i mea ai no ko lakou makahiki, a ua nui loa mai la na mea ona\na na \u2019lii a na kanaka o kuaaina a pau loa. A po iho la i o Olekulua\nkauo iho la ke akua laau i keia po, a pule iho la na kahuna i keia po,\na ao la, kuwi iho la ke pa, o ke akua makahiki i ke ao i o Olepau, a he\nla kapu loa keia.\n\nA hoomakaukau iho la ka pa-u o na wahine a pau, a me ka malo maikai o\nna kanaka a pau. A ahiahi iho la, kauo nui iho la na \u2019lii a pau loa a\nme ka makaainana a pau loa, a a mai la na umu puaa a kanaka o ia wahi\naku a o ia wahi aku, a me na umu ilio a na wahine o ia wahi aku a o ia\nwahi aku; a po iho la olo mai la ka pihe o kela wahi, a o keia wahi, a\nhe pihe awa, a he pihe kuamuamu na na kanaka a ua makahiki nui iho la\nna aina a pau i keia po hookahi no a like a like iho la keia po, alaila\nhele aku la lakou e auau a he hiuwai ka inoa o neia auau ana a lakou, a\na mai la ke ahi a nui loa o keia wahi o kela wahi, a he po auau nui loa\nno keia no na kanaka a pau.\n\nA kakahiaka ae la, hoi ae la lakou ma kapa o ka wai, a ua kapu ae la ka\nwai i ke akua ia Lononuiakea, alaila kakua \u2019e la lakou i ka pau maikai,\naahu iho la i ke kapa maikai; a hume ae la na kanaka i ka malo maikai,\nkanaka maikai iho la lakou a wahine maikai iho la ka wahine i keia la,\na hoi aku lakou i ko lakou kauhale, a wehe ae la ka lakou mau mea ai\nmomona, a he nui loa ko lakou mau mea ono i keia mau la, a ua ku ae la\nke akua iwaho i ke akea a ike ae la na kanaka aia aku la lakou, aia o\nke akua loa, a me ke akua poko, a o Kaloakukahi ko laua la i ike ae ai\niwaho.\n\nA ua hoohiki ae la ke akua i kona kanawai a kapu kanaka aole e pepehi,\ne kapu ke kaua, aole e hakaka, e kapu ka moana, aohe waa holo, e kapu\nke kua aole e kuku, e kapu ka pahu, aole e pai, e kapu ka pu, aole e\npuhi, e kapu ka aina, aole e hemo, e kapu ka lani, ia Lono ke hekili\nkapu ia Lono, e kapu ka honua ia Lono, ke ala i kapu ia Lono, e kapu ka\nmauna ia Lono, ke kuahiwi kapu ia Lono, e kapu ka moana ia Lono, ke\nkaikoo kapu ia Lono, e kapu ka ohona ia Lono, ka waa holo kapu ia Lono,\na pela ke akua i lahui mai ai i kona kanawai. A malama ae la na \u2019lii a\nme na kahuna a me na kanaka a pau i kona kanawai.\n\nA ku iho la ua mau akua makahiki nei i ke ahu, a halihali aku la ka\nwaiwai o ia mau aina, a hele mai la ke akua loa ma ka aoao akau e poai\nhele ana i ka aina a puni, i na la he iwakalua a me kumakolu, a hele\naku la no hoi ke akua poko ma ka aoao hema, i na la eha, a hele aku la\nua mau akua makahiki nei. Noho iho la ke kahuna nui i ka iu, a he kapu\nloa no ia i na la eha, aole ia e nana mawaho aole ia e ai i ka ai hou\nmai a me ka ia hou mai, a he pani kona maka ke hele mawaho.\n\nA hiki aku la ke akua loa i kahi o ke alii, a hoomakaukau ae la ke alii\ni mea ai na ua akua la, a kapu uuku iho la lakou, a puka mai la ke akua\nmawaho iho o ko ke alii hale, a ike aku la ka maka o ke alii i ke akua,\na uwe aku la ka maka o ke alii i ke akua, a uwe aku la ia i ke aloha i\nke akua, a pane aku la ke alii, a me na kanaka oloko o ka hale a pau, e\nweli ia oe, e Lono, a pane mai la ka waha o na kanaka i ke akua aloha,\ni mai la lakou na\u2019u paha, ai aku la lakou, e ia ke aloha na ke alii ia\noe e Lono, a i mai la na kanaka mawaho, e ia ke aloha na Lono ia oe e\nka lani; a pau ae la ia mau mea, alaila komo mai la ke akua iloko o ka\nhale alii, a me ka kona mau kanaka, a ua pule mai la kekahi mau kahuna\ni hele pu mai no me ke akua, a ua pule mai la no hoi ka ke alii kahuna,\nalaila kanaenae ae la ke alii i ke akua, i ka niho palaoa, a hoolei aku\nla i ka ai o ke akua, a hanai aku la ke alii i ke kanaka nana e amo ke\nakua, aia ia ia kona waha nana e ai ka puaa, a me ka uhau a me ke\nkulolo, a me ka awa, a he hanaipu ka inoa o neia mea.\n\nA pau ae la ia, a hele aku la ua akua la iwaho, i ka hanai pu a na \u2019lii\na pau loa, e hoomana mai ana lakou i ke akua. Aole na ke akua e ai ka\nlakou puaa, na ke kanaka no nana e amo, o kona waha ia, nana e ai kana\nwaiwai. Alaila makemake ae la ke alii i aha mokomoko, a hele mai la na\nkanaka a nui loa, a me na wahine a nui loa, a hele mai la ke kauwahi\nakua paani o Lono, Makawahine kona inoa; a kani mai la ka pihe a na\nkanaka, a me ua wahine akua paani nei e hooluolu ana i ka naau o na\nkanaka i nui ka hoihoi o lakou, a kahiko mai la na wahine, a me na\nkanaka a pau loa, a mokomoko iho la na kanaka a me na wahine.\n\nA pau ae la ia, alaila hele aku la ua akua loa la, e poai ana i ka aina\na puni, a ua hookupu mai la no na aina a pau loa i ka waiwai, na ke\nakua, i ke kapa, a me ka puaa, a me ka hulu, a me ka moa, a me ka ai, a\nhala lakou, a noho iho la ke alii i ka iu, i o Kane. A hoi mai la ke\nakua poko, i ka la i o Kane, alaila kaki mai la ka pala, alaila oluolu\nmai la ka maka o ke akua, a hoi mai la ke akua poko a puka mai la ia i\nka luakini; a ahiahi iho la kukulu iho la na kao he loina no ia na ke\nkahuna, a he ano no ia no ka makahiki, a po iho la kakai iho la ka aha,\no Puea i keia po a lele wale ae la ia; a lohe ae la ka makaainana i ka\nlele wale ana o ka aha olioli nui iho la lakou, hoihoi nui iho la ko\nlakou naau, a i ae la lakou penei: \u201cE ola kakou, ua maikai ae la ka po\no ka ai, a ua lokomaikai mai la ka po ia kakou.\u201d A ao ae la ia i o Lono\nauau ae la lakou i ka wai, a.....\n\nA hiki mai la kekahi la hou, o Hoaka ka inoa, a kapu uuku iho la ka\nluakini po akahi no ae la i o Kukahi, a iho la ke alii, a lana aku la\nka waa i kai e lawaia ia no ka ahi, a he kalahua ka inoa o keia pule, a\nua lana e no hoi i keia la hookahi no ka waa o na aina a puni; a pau ae\nla ia, alaila, hiki mai la kekahi o lakou, o Hua ka inoa, a unuhi maka\n\u2019e la ke aku i o Hua, a he loina no na ke kahuna; a kokoke aku la i na\nla e hiki mai ai ke akua Lou i ka luakini i o Malani, a ku mai la ke\nakua ia la, a holo mai la ke alii i ke \u2019lii, a kokoke aku la ke alii\nmakai o ka luakini, ma ke kai, a ike aku la ke alii i ka nui ana o na\nkanaka me ke akua, a holo hoiholo mai la kekahi poe kanaka mamua o ke\nalo o ke akua, a he nui loa lakou, a ua paa mai la lakou me na ihe i ko\nlakou mau lima, a ia i kekahi kanaka o lakou na ihe o mai ai i kekahi\nkanaka i lele pu aku ai me ke alii mai ka waa aku, a lele aku la ke\nalii a lele ae la kona koolua, a ike mai la ke kanaka ia ia ua mau ihe\nnei a kukini mai la ia, a o mai la ia i ko ke alii koolua i lele pu aku\nai laua, a pale ae la ia i kana mea e paa \u2019na i kona lima, a lele ae la\niluna, a uwa ae la ka pihe i ke akamai, a hoopa\u2019e la ua kanaka la i ka\nlua o kana ihe i ke alii, a noa ae la ia, hakaka iho la na kanaka, a\nkaua nui iho la lakou.\n\nA hele aku la ke alii iloko o ka luakini, a me na kahuna a pule aku la\nlakou i keia ahiahi i o Malani, a mohai aku la ke alii i ka puaa, i aku\nla ia i ke akua: \u201cE Lononuiakea, eia ko puaa o ko wawae luhi keia i\nhele aku nei i ka aina o kaua, a hoi mai no oe, e nana mai oe ia\u2019u, a i\nka aina o kaua.\u201d A oki ae la ka olelo ana aku a ke alii i ke akua a\nhaalele iho la lakou i ka luakini.\n\nA moe iho la lakou i keia po, a ao ae la i o Kulu, aohe waa holo mai i\nkeia la, a kalua iho la na puaa a ke alii i keia la, a po iho la pule\nnui iho la lakou i keia po, a he kaihaanalu ka inoa o neia pule, a he\noe kekahi pule o keia po, a ao ae la hele aku la lakou iloko o ka\nluakini, a luakini iho la lakou i keia la ilaila, a wehewehe ae la\nlakou i ua mau akua makahiki nei, a pau ae la ka lakou luakini ana, a\nhele ae la ke kahuna mawaho iho o ka luakini e hoonoa i ka makahiki, a\nhe kuikuipapa ka inoa o keia pule, a noa loa ae la lakou i keia la i o\nLaau, (ulu laau ae la ka makahiki), a holo mai la ka waa akea. A pau\nloa ae la keia oihana a ke kahuna, a hoi aku la ke alii i kona wahi, a\nmahope poalima iho o ka ke alii hoi ana aku ia mau la, alaila hoi hou\naku la ke alii e kapu i ka luakini, a he kaloakamakamaka ka inoa o ia\npule; a hiki aku la ia i ka luakini, a me ke kahuna nui, a me na kanaka\no ke alii a nui loa, a ahiahi iho la kapu iho la lakou i o Olekukahi a\nhoonoho iho la i na kanaka e lalani aku ae la ke kahuna iluna, a noho\niho la ia ilalo a pule.\n\n\n [NALOWALE KE KOENA.]\n\n\n\n\n\n\n\n\nVARIOUS HEATHEN PRAYERS.\n\n\n Opened is the earth to Elekau-Kama,\n Enlarged the growth of Nao,\n The eyes behold the dawning progress\n Of Luamaha, the strong youth.\n He is beneath; beneath is Kama.\n Perplexed is the mind of Kukuluhalaaniani,\n Shifting hither, shifting thither; he is shifting the time of Kama,\n Of the foundation of the heavenly Kama\n Kuoni, Pepeilani, Hakaniholua,\n Are the source of bitterness.\n Hou is the real Kanekama; Kiha of the Kama people,\n He is beneath, he is beneath,\n His is, his is the folded body.\n\n\n\n\n Formed is the pillar in the presence of Haumeakalani.\n Who art thou, that comes to life with the drums?\n By the drum is that chief ennobled!\n A drum that is braided is being beaten.\n The basket is finished; open the basket;\n Fill up the basket, the basket, the basket, the roomy basket.\n Two baskets for Kaeleha,\n Two [for] Mamahauula and others;\n At Oiolele double that action and derive four,\n From four to five, from five to six;\n Six [for] Honouliuli, Hoaeae and Waikele.\n From Waikele on to Waipio until the ninth;\n At the ninth pass by the bend in the pond at Makawa,\n For Kanaloa ten;\n Ten [for] Kipahulu, ten [for] Kaupo;\n Ten [for] Honuaula, ten [for] Kula;\n For Makawao one, for the ascent of Aalaloloa two,\n Two for Ukumehame, two [for] Olowalu, two [for] Launiupoko;\n For Lahaina ten, ten for Makila, ten for Lile;\n Ten [for] Niihau, ten [for] Kauai, ten [for] Oahu,\n Ten [for] Molokai, ten [for] Lanai, ten [for] Maui,\n Ten for joining and completing the islands of Kamalalawalu.\n\n\n\n\n I was at Puuiki; at Puuiki\n I struggled, struggled until disgusted.\n I loosened my garments and shouldered them,\n Thence I went to Puaai, and from Puaai\n To Kilua, and from Kilua\n To Kilele and on to Kihoa\n [Where] the vines are vigorous, the men energetic, the women active,\n [The] children sprightly, [the] food vessels supplied, the red glow\n intense.\n Such red glow being caused by Lono, Oh!\n Your paramour, oh Lono, shall be a lizard;\n Scarce and few will be the meeting of friends at Kualoa,\n [For] the barren land is strangling Kakaia.\n\n\n\n\n There Hilo is thatching,\n Finishing, ridging,\n Trimming until satisfactory,\n Rounding off, boards standing,\n Boards stood up and cut.\n For the house there is spreading of the grass,\n Unfolding and spreading of the mat,\n Covering over with bed-clothes,\n And using of pillows; there is sleeping,\n Awaking, standing up and walking about.\n There is preparation of food;\n The fish and the water; there is eating;\n There is the end to the eating.\n There is washing of the hands,\n And there is a coming out.\n\n\n\n\nSay, there! There is your container, O Lono, getting to the point where\nthe mouth will move, the hands will point, the head will nod, the eyes\nwill wink, lest shame awakens. No earnest prayer has reached the hills\nto store water; to store it mountain high until Kaunuohua is lowered;\nand yet keep storing, for a creeping hill is Nihoa. Those hills, these\nhills, Palaau ye water below, stay on, stay on at Kuihiki.\n\n\n\n\n I arise an Iwa, seeking freedom from restraint,\n Apprehending fully my strength, the strength of a bird;\n That I have the beak of a bird, a bird-like beak;\n The eyes of a bird, the head of a bird;\n The comb of a bird, the ears of a bird;\n The neck of a bird, the body of a bird;\n The wings of a bird, the feet of a bird;\n The feathers of a bird, the tail feathers of a bird\n That the bird can fly, the bird can breathe;\n That the bird is found, the bird is prepared,\n That the bird is struck, the bird is dead.\n Bring the bird, pluck the bird,\n Fire-dry the bird, disembowel the bird,\n Extract the intestines of the bird, the gizzard of the bird,\n The heart of the bird, the gall of the bird,\n The stomach of the bird, the meat of the bird,\n The bones of the bird, the claws of the bird,\n The joints of the bird; cook the bird.\n The bird is cooked; tear up the bird,\n Distribute the bird, eat the bird\n Until it is finished; such is a bird container.\n\n\n\n\n My companions prepared the breadfruit and the pandanus\n In little bundles at Lepau,\n [Also] the kaee flower at Keii, the flower receptacle of Keaau,\n The progress of their work [being] impeded by Kilohana the lowly,\n The very lowly, the very flat-lying.\n A hill facing inland casts its shadows seaward,\n As the house stands, the shade is within.\n The ungrateful companions being lazy sent a messenger\n To run spying on the evening birds.\n Place the snare in the uplands of Kahumuula,\n The rocky hill of Kaalamea, pleasant sounding,\n And when your godly ancestors hear,\n Kapulupulu, Kualanawao, Kumokuhalii,\n Kupepeiaoloa, and Kupaikee.\n They will hew down the canoe [tree] until it falls, using many axes.\n Trim off the canoe [tree] that it may be light,\n Then draw it forth with ropes, tightly held,\n And drag it down to Halauoloolo and place it within;\n [Then] hew the canoe, shape the canoe,\n Blacken the canoe, set the cleats,\n Tie the cords to the end of Hakea,\n That is the important cord of the canoe.\n Carry the canoe and drop it in the sea,\n Set up the mast and tie with ropes;\n A rope to the bow, a rope to the stern.\n A rope for packing, a rope for the stay,\n Put on the sails, the bundle of red sails,\n At the dawn of day push off the canoes until they float;\n Load on the baggage designated for that canoe.\n Let men board the canoe with bundles\n And stow them away and tie them fast;\n Push off, sit down and paddle away.\n Head for the landing place of Lepau;\n Land and crowd on with the others,\n Entrench as the ohiki in its hole;\n [For] inhospitable are the uplands of this Kona.\n\n\n\n\n The house which stands in Kona\n Faces towards Koolau, the posts toward Halawa;\n The roof is thatched and finished off with net fastening,\n Kahikinui and Kaupo are the ends;\n The veranda is unprotected and empty.\n Thatching sticks corded to the crowning ridge-pole.\n Maui land of Kihapiilani,\n Hana land of Kalahumakua,\n Kaiwiopele the parting of the east wind,\n And Nualele by the sea,\n And Kapueokahi of the roaring sea which echoes at Mokuhano.\n\n\n\n\n Kaluanui, Kaluanui!\n They stand as twin hills, the hat-palm houses\n Which Kane thatched;\n The birds are calling me from the kakio\n Which Kane cultivated;\n Tilled by Kikau of Hana\n During the oopu season of Waikolu.\n I am going home to eat;\n Kala is the fish I will eat until satisfied,\n It is the fish sacred to my god; alas!\n\n\n\n\n Weep, O Kauai!\n Great Kauai, standing with irresolute hand!\n Situated under the lee of Waianae,\n With Koolau to the rear, Kona to the fore,\n Full of pandanus is Kahuku, a cape is Kaena;\n A mountain ridge frequented with dew is Kaala;\n Waialua lies below Mokuleia,\n Mokuleia with its level plain;\n Shark is the fish, the white-tailed fish of Kaena;\n A wandering shark, it has gone down,\n Down to Kauai, my land.\n\n\n\n\n Kauai the beloved,\n Green are thy banks of flowers,\n Flanked by the hau blossoms down at Wailua.\n Wide spreading lay the spirited sons\n Separating me from the Koolau flowers of Moenu;\n Inviting me is Apu, god of Kiki,\n By the calm sea of Kamakauhiloa.\n Kaiona-wards is the cape of Opuaahaunui.\n Useless becomes the nose of Kuawalu when Kaupo obstructs,\n Useless Kaupo is shielded who would live at Kaupo?\n Your land that is wind-swept, your land of the treacherous sea;\n Your land of the ferocious shark, furiously attacking the\n black-red-skinned man.\n Reddened is the skin of the sharp-finned shark of Auwahi,\n Rising to the surface of the rocks. This month is Makalii.\n\n\n\n\n Direct the water of my land,\n Waikapu\u2019s water, Honokea\u2019s,\n The fishermen [in the canoe] at Kahului cry out,\n Motioning shoreward directing the stranger\n As to the true condition of life ashore;\n Hamakua is distinct, revealed by the red glow at the shore of Mokuwi,\n [As] the best shore here, exceeded only by Kakuihewa.\n\n\n\n\n There it is, there it is;\n It is the mirage of Mana.\n It is following the water of Kamakahoa,\n Water that is not water is the mirage of Mana.\n Like the sea is the water, like the water is the sea,\n Of the water, of the sea,\n The cane-land which I enjoyed and forgot, rejected and forsook.\n What was seen behind again appears in front.\n O Pali, leaf-wilted in the sun,\n As the plentiful dew of the morning.\n Like a smoke column passes the alkali dust,\n Passed by are the emblems of the god of the year,\n Gone to bury the dead.\n Bending low are coconut trees seaward.\n The wizard designated is Kauai.\n\n\n\n\n\n\n\n\nHE MAU PULE PEGANA.\n\n\n O Kahi ka Honua ia Elekau-Kama,\n O halala ka ulu o Nao,\n O nana na maka i kaele, ua aka\n O Luamaha, o hoolua kama ia,\n O lalo ia, o lalo ae Kama,\n O hoowili ku loko i ka manawa o Kukulu hala aniani,\n O hanee aku o hanee mai o hoohanee i ke au kana,\n O ka papa o ka lewa Kama; o Kuoni, o Pepeilani, o Hakaniholua.\n Ke kupu wai awaawa ke au,\n O Hou o kaio Kanekama o Kiha a ka poe Kama,\n O lalo ia o lalo ia,\n O noia o noia, kino opiopi.\n\n\n\n\n Hookauhua ka eho i ke alo o Haumeakalani, Owai oe?\n Owai ola o ka ka eke?\n O ka ka eke ia \u2019lii ku i ka ieie;\n He kaeke nanala ka eke e ulana ka eke,\n Ua paa ka eke, e wehe ka eke\n E uhao ka eke, ka eke, ka eke, ka eke, eke,\n Kaeke ia Kaeleha elua,\n Elua Mamahauula ma\n Ma Oiolele kaulua ia moe lele a, eha,\n Eha aku a elima, elima aku a eono,\n Eono Honouliuli, Hoaeae me Waikele.\n A Waikele la, a Waipio la, eiwa,\n Eiwa ka hala kee loko o Makawa,\n Ia Kanaloa he umi;\n He umi Kipahulu, he umi Kaupo,\n He umi Honuaula, he umi Kula;\n I Makawao hookahi; i ke ala pii i Aalaloloa elua,\n Elua Ukumehame, elua Olowalu, elua Launiupoko;\n I Lahaina he umi, he umi a Makila, he umi o Lele;\n He umi Niihau, he umi Kauai, he umi Oahu,\n He umi Molokai, he umi Lanai, he umi Maui,\n He umi ka hookui ka hoolawa o na moku o Kamalalawalu.\n\n\n\n\n A Puuiki au a Puuiki\n E kope a, e kope a, e kau mai ka hoowahawaha,\n E kiola kapa e haawe na kapa i ke kua;\n A Puaai au a Puai (Puaai) au a\n A Kilua au a a Kilua au a\n A Kilele au a Kihoa\n He ka kiki, he kane kiki, he wahine kiki,\n Keiki kiki, ipukai kiki, o hooehu kiki\n He hookiki kiki e Lono, o,\n O ko ipo o Lono o i moo;\n A Kualoa la kalawalawala ka pili i ka hoaaloha,\n He umi ke kaha ia Kakaia.\n\n\n\n\n Aia Hilo a, ke ako mai a,\n Ua paa mai a, kaupaku mai a,\n Ke koli mai a, maikai mai a,\n Poepoe mai a, papa ku mai a,\n Papa ku mai la, ooki mai la,\n O ka hale mai la, halii mai la ka mauu mai la,\n Hohola mai la, ka moena mai la,\n Uhia mai la ke kapa mai a,\n Ka uluna mai a, ka moe mai\u2014a,\n Ke ala mai\u2014la, ke ku mai la, ke hele mai la:\n Hoolako mai\u2014a, o ka ai mai a,\n O ka ia mai\u2014a, o ka wai mai\u2014a; ke ai mai\u2014a:\n Ua pau mai\u2014a, ka aina mai\u2014a,\n Holoi mai a, o ka lima mai\u2014a;\n Ke puka mai la, e.\n\n\n\n\nAia, aia ko ipu e Lono, ke hele ae la e kalalau ka waha, e kuhikuhi ka\nlima, kunou ke poo e awihi na maka, o hilahila i ola: aole i ulono ia\n\u2019ku kilau pali e, wai o ahu, e ahu mauna i luna haahoa o Kaunuohua,\nhoomau puu e, he puu kolo iho Nihoa; kela pali e, keia pali e, Palaau\ne, kahi wai ilalo e, e noho, e noho o Kuihiki.\n\n\n\n\n Ku Iwa wau e, ku ka hau lani,\n Ku maka laau, laau manu e;\n Nukunuku manu e, nuku manu e,\n Mau maka manu e, he poo manu e,\n O ka lepe manu e, pepeiao manu e,\n Ai manu e, o ke kino manu e,\n Eheu manu e, wawae manu e,\n O ka hulu manu e, puapua manu e;\n Ua lele manu e, haia manu e,\n Ua loaa manu e, hana manu e,\n Ua pa manu e, ua make manu e,\n Lawe mai manu e, hukihuki manu e,\n Olala manu e, kuai manu e,\n Naau manu e, mau puu manu manu e,\n O ke ake manu e, o ke au manu e,\n Opu manu e, o ka io manu e,\n O ka iwi manu e, manamana manu e,\n Kuekue manu e, e poeholo manu e,\n Ua moa manu e, haehae manu e,\n E haawi manu e, e ai manu e,\n Pauloa manu e, kauwa ipu manu!\n\n\n\n\n Hana mai o\u2019u hoa noho i ka ulu, na hala,\n I ka hipa la ma Lepau e;\n Ke kaee pua o Keii, ka hopai pua o Keaau;\n I a hana mai ka puu lohi ia Kilohana ia me haahaa\n Ia haahaa loa, ia papapa loa;\n Nuku i uka ka puu, hala i kai ke aka,\n Ku iluna ka hale hoi iloko ka malu;\n Molowa na hoa ino, hoouna ka elele\n E holo e manu kin o manuahiahi,\n A moa kai i uka o Kahumuula,\n O ke kepue o Kaalamea kani leo lea,\n Ia (i) lohe ko kupuna akua\n O Kapulupulu, o Kualanawao, o Kumokuhalii.\n O Kupepeiaoloa, o Kupaikee.\n Kua ia ka waa a hina i lalo, i lau ke koi\n Kupa ke ehu o ka waa a mama,\n A pu kaula a paa i ka lima,\n O alako i kai i Halauoloolo hookomo i ka waa;\n Kalai o ka waa, aulia o ka waa,\n Paele o ka waa, hoonoho o ka wae,\n Hoa mai ka aha i ka piko o Hakea\n Ka aha hoa ia la o ka waa a paa;\n E hapai ka waa a haule i kai,\n Kukulu ke kia a pu kaula;\n O kaula a ihu, o kaula a hope,\n O kaula waha, o kaula hee,\n O kau o ka welu ka pu welu ula;\n Hoala o ka la; panee na waa a lana i kai,\n Hoouka ka ukana, ee kela waa,\n Ee aku kanaka me na opeope\n Me na houhou me na nakinaki,\n Ee aku noho aku hoe aku,\n Ua kau i ke alo waa o Lepau;\n Opae a kohia, ohiki o ka lua,\n He uka aho ole ka uka o Kona nei.\n\n\n\n\n Ku i Kona ka hale,\n I Koolau ke alo, i Halawa ka pou;\n I kauhuhu a Peli (e), a Pepeu, he kuolo upena;\n He lia Kahikinui, kalaku Kaupo,\n He Lanai kaula he Nanai Kanaloa,\n Kahua o lole o Wailuku;\n Aho, e aho la kaupaku lanakila,\n O Maui aina o Kihapiilani,\n O Hana aina o Kalahumakua,\n O Alau Kaiwiopele a na Nualele i kai,\n A Kapueokahi i kai halulu i Mokuhano e elua.\n\n\n\n\n Kaluanui, Kaluanui,\n Ke ku la i Puumahoe na hale loulu papale\n A Kane i ako e\n Auwe mai ana ia\u2019u ka manu i kakio\n A Kane i mahi\n E mahi mai la o Kikau o Hana.\n Kau mai ka oopu ko Waikolu.\n E hoi ana wau e ai;\n He kala ka\u2019u ia, i ai ai au a maona,\n Uwe he ia paia na kuu Akua;\n\n\n\n\n Uwe o Kauai,\n Kauai nui ku apaapa ka lima;\n Noho ana i ka lulu o Waianae\n Kua Koolau, he alo Kona,\n He hala o Kahuku, he lae o Kaena,\n He kuamoo holo na ke kehau o Kaala,\n Moe mai ana o Waialua i lalo o Mokuleia.\n O Mokuleia kahalahala,\n Ka ia he mano, ka ia hiu lala kea o Kaena\n He mano hele ua hele lalo,\n O lalo o Kauai o kuu aina.\n\n\n\n\n Loloha wale Kauai e,\n Ke ku mao a ka pae pua (opua) e\n I koakua (ko kua) puahau e i kai o Wailua;\n Palahalaha wale ka moe a na keiki ehuehu\n Mao ana ia\u2019u ka pua o Koolau o Moenu\n Koii mai ana ia\u2019u o Apu, akua o Kiki,\n Ma ka kailaila (kai lai la) o Kamakauhiloa\n Ma ka Kaiona ka lae o Opuaahaunui\n U\u2019a i ka ihu o Kuawalu ke alai a Kaupo,\n I pale Kaupo, nawai e noho Kaupo?\n Kou aina kua makani, kou aina kai kalohe,\n Kou aina mano nahu, ke hae\u2019la i ke kanaka ula ili ele\n Ula ka ili o ka mahamoe kuala nui o Auwahi,\n Ea aku la me ka pohaku; O Makalii no keia malama.\n\n\n\n\n Hookipa ka wai o kuu aina,\n Ko Waikapu wai ko Honokea,\n Uwe o ke kanaka huki kaula kolo o Kahului\n E peahi ana i-a uka i kuhi ka malihini\n He oiaio pakeekee ana ka uka o Kula;\n Noho e ana Hamakua, kuai a ke awe ula o ke kaha i Mokuwi,\n O ke kaha e oi wale nei, oi wale ana o Kakuihewa.\n\n\n\n\n Aia la, aia la,\n O ke alialia liu la o Mana,\n Ke uhai la no o ka wai a Kamakahoa,\n Wai liu wai alialia o Mana,\n Me he kai la ka wai, me he wai la ke kai\n O ka wai o ke kai.\n O ka aina ko a\u2019u i ai a poina a kiola a haalele,\n Hoi ana i ke kua, hoi ana i ke alo;\n O pali lau loha i ka la, puolo hau kakahiaka.\n Hele ke aeae pukoakoa o Alia,\n Hele ke Alia o Aliaopea;\n Hala ko huna kupapau,\n Hala na niu i kai;\n O ke kupua la e, o Kauai.\n\n\n\n\n\n\n\n\nCONCERNING THE CONSTRUCTION OF THE HEIAU.\n\n\nIn the evening the adze was placed in the cloth, saying at the time to\nthe god: \u201cHere is the adze together with the cloth. Tomorrow will be\nobtained the timber for your house, ye god.\u201d In the [following] early\nmorning, all the people and the chiefs went up the mountain, no one\nremained; the men who had the adze which was wrapped in the white kapa\n(oloa), first cut the main posts [53] and tied a strip of kapa around\neach; the rest of the timber of the house, i.e., the other posts, the\nrafters, the vertical and the other battens and the plates were brought\ndown by the other people, and on that same day were the posts set and\nthe house thatched. When completed the same crowd of people again went\nup the mountain, where a man would be killed. This man sacrificed on\ncutting down a tree to make idols was called haalelea; the people then\nreturned from the mountain with leaves of the forest. They were covered\nall over with these shrubs. These things were heaped outside of the\nenclosure of the heiau where a large idol stood; where that rubbish was\ndeposited was called a kuahu. The heiau was then sacred. Another man\nwas then killed and placed on the lele (these were four long sticks\nwhich had been erected to form a square; the four sides were lashed\nwith battens, also the top, and to this was tied the oloa in such a way\nthat the kapa hung down loosely), together with a pig, coconut, banana\nand kapa.\n\nThis was how the priest would pray on returning with the malukoi:\n\n\n Whither the procession, O Kane, being carried along?\n The procession, O Kane, marches upward.\n The heavens recognize the procession;\n Kanehekili above receives the procession;\n Sacred is the procession marching past;\n The procession passes away from earth\n By many separate paths of numerous gods,\n Slowly moving and singly is the going.\n O Kane! Grant us life.\n Ku! O Kuamu!\u2014mu!\n Ku, O Kuawa\u2014wa!\n With springing step, courageous,\n Then Laka came.\n\n\nAnd so keep on until the heiau is reached, then [the chant] stops.\n\nThe things of the heaven which were worshiped: The sun, the moon, the\nstars, the cloud, the thunder, the lightning, the heavy rain, the light\nrain (mist), oili, [54] meteor, rainbow.\n\nThe things of the earth which were worshiped: The earth, sand, taro\npatch, palapala, coconut grove, hill, reef, island, the tide, the land.\n\nThe mountain: Mountain, a mountain top, a valley, a stream, the calm,\nthe mountain side, the outer forest, kupulupulu, kualanawao,\nkunakupali, laka, laeae, kawahinekuawaa.\n\nThe sea: The sea, the black sea, the white sea, the raging sea, the\nfoaming sea, pulupulu, porpoise, nuao, shark, eel, etc.\n\nThe land: Pig, chicken, dog, coconut, kapa, taro top (luau), spring of\nwater, taro.\n\nThe aumakuas: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema,\nKilo-i-ka-lani, Nana-i-ka-lani, Kama-kilo-lani, Ka pinao ula holo lani.\n\n\n O Kahiki, Kahiki with the same eyes,\n Kahiki with deaf ears,\n Kahiki with hearing ears,\n Give heed.\n O heavy lightning at the rending of heaven,\n O thunder, cease reverberating,\n [And] rumbling in heaven\n Lest I carve a change.\n Roar in Kahiki,\n Rumble in Kahiki,\n Speak in Kahiki,\n Alone in Kahiki,\n O Kahiki! Kahiki, grant life to Kuwalu.\n\n\n\n\n\n\n\n\nNO KE KUKULU ANA I KA HEIAU.\n\n\nIke ahiahi hoomoe koi me ka aahu me ka hai aku i ke akua: \u201cEia ke koi\name ka aahu, apopo pii ka laau o ko hale e ke \u2019kua.\u201d Kakahiaka nui pii\nna kanaka, a pau na \u2019lii aole mea koe. O na kanaka ia ia ke koi i\nhoomoe ia me ka oloa, o na pouhana ka laua e oki mua ai a hikii i ka\naahu, a o na laau i koe o ka hale pou, na hui aho, lohe lau, na na\nkanaka e lawe mai ia mau laau a kukulu a paa, ako no ia la a paa.\nAlaila pii hou ka malukoi o na kanaka apau a ke kuahiwi, pepehi ia\nkekahi kanaka a make no mauhaalelea ia kanaka, hoi mai na kanaka mai ke\nkuahiwi mai me na lau nahelehele ua uhi ia ke kanaka a paapu ia\nnahelehele a hooumu ma ka li e ku ana kekahi kii nui mawaho o ka pa o\nka heiau, malaila e hooumu ai ia opala, ua kapa ia he kuahu. Alaila\nkapu ka heiau. Pepehi hou ia kekahi kanaka a kau ia iluna o ka lele (he\nmau laau loloa ia eha i kukulu huinaha ia, ua hoako ia na aoao a eha a\npaa a maluna iho, ua hikii ia i ka oloa a kuelu) me ka puaa, ka niu, ka\nmaia ame ka aahu.\n\nPenei ke kahuna e pule aku ai i ka wa e hoi mai ai ka malukoi:\n\n\n Ka i hea ke ala e Kane, Maueleka,\n Ka iluna ke ala e Kane, Maueleka!\n O mai ko luna \u2019la Maueleka,\n O Kanehekili ko luna, Maueleka!\n E aha ana Maueleka,\n E wele o nei kana alanui Maueleka,\n O ka ia ke ala i kaawala o Lono-a-kini, o Lono-a-lau,\n Maaweawe, maakahikahi, a ke kuina,\n I ka hele ana a Kane\n O ka ke ola Ku-e-Kuamu-mu.\n Ku-e-Kuawa-wa,\n Kuawa-wa lanakila,\n O Laka mai.\n\n\nA pela aku no a hiki ka heiau, alaila oki.\n\nKo luna mau mea i hoomana ia: La, mahina, hoku, ao, hekili, uila, ua\npaka, ua hea, oili, makakualele, anuenue.\n\nKo ka honua mea hoomana ia: Honua, oneone, loi kalo, palapala, uluniu,\nnuu, papa, moku, he au, aina.\n\nKo ke kuahiwi: Kuahiwi, kualono, awawa, manowai, he hei, he kuamauna,\nhe kuahea, kupulupulu, kualanawao, kunakupali, laka, laea,\nkawahinekuawaa.\n\nKo ke Kai: Kaiuli, kaikea, kaikoo, kaiwawe, he pulupulu, naia, nuao,\nmano, puhi, a pela aku.\n\nKo ka aina: Puaa, moa, ilio, niu, aahu, luau, waipuna, kalo.\n\nNa aumakua: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema,\nKilo-i-ka-lani, Nana-i-ka-lani, Kaena-kilo-lani, Kapinao-ula-halo-lani.\n\n\n E Kahiki, i Kahiki maka like,\n Kahiki pepeiao kuli,\n I Kahiki pepeiao lohe,\n Hoolohe mai.\n E ka uila nui makehai ka lani,\n E kahekili mai uuina\n Nakolo i ka lani\n O huli hau owau kalai\n Halulu i Kahiki\n Kawewe i Kahiki\n Olelo i Kahiki\n Meha i Kahiki\n E Kahiki! Kahiki ia ola Kuwalu.\n\n\n\n\n\n\n\n\nHISTORY OF THE HAWAIIAN PRIESTHOOD CALLED THE ORDER OF SORCERY.\n\n\nPREFACE. [55]\n\nFrom the earliest days of this people there were many useful customs\nknown to them relating to the order of priesthood, but the\nestablishment of this order in this nation cannot be fully explained at\nthis writing, nor the genealogies of those who founded it, because\nthere are none living who can give explicit information of the time of\nits establishment among this people, nor of those who instituted it.\nNeither can it be said that the useful order had no foundation in these\nislands, nor that the founding of the order of priesthood was in vain,\nbecause their characteristics are shown in Bible history in the time of\nAaron, and the generations which followed, down to the time of Jesus.\n\nThe offices of the priesthood of the days before Jesus continued down\nto His time and thereafter, and the priesthood so continued in order\ndown to the last generations of these days. Therefore it may be assumed\nthat some one established the learned customs in this nation; but\nbecause of the envelopment of this race by the dark clouds of ignorance\nthe works of this people of that time are obscured.\n\nOn reflection these days, things which were [thought] facts in former\ntimes have become mere fables, thus confusing the history of the\ncountry at the present time. However, certain things transpired in\nthose days which were true in some respects, and in writing this\nhistory it is not unprofitable for me to preserve in this book the\nuseful customs of that time, though I do not pretend to be free from\nall error in this history writing.\n\n\n S. N. Haleole.\n\n Honolulu, August 13, 1862.\n\n\n\n\n\n\n\n\nTHE ORDER OF PRIESTHOOD.\n\n\nNUMBER 1.\n\nA diviner, a weather prophet, an architect were all called priests, and\nin these people were embodied the department of knowledge. They could\nread the omens in the clouds, whether favorable or unfavorable; good or\nevil; profitable or unprofitable; fortunate or unfortunate; or the\ndeath of a chief, or a land [overseership] withdrawn [56] perhaps.\nThese people could prophesy of coming events and reveal things which\nwere hidden in secret places, and explain things which had transpired\nmany years. From this department emanated certain branches, which were:\nthe profession of praying to death, sorcery, and the practice of\nmedicine; therefore they were all included in the order of priesthood.\n\n\n\n\n2. OF THE DIVINER AND WEATHER PROPHET.\n\nA person who was called a diviner and a weather prophet meant the same\noffice but with two separate branches of knowledge. If the office of\ndiviner and that of weather prophet were so vested in one man, then\nthat man possessed two branches of knowledge. If a man possessed but\none branch of knowledge he could not see into that of another. The\narchitect could not perform the art of healing. But if all the callings\nof the priesthood were vested in one man, then he was called a\n\u201cpuhiokaoka,\u201d [57] because all the callings of the priesthood were\nembodied in him.\n\n\n\n\n3. MEANING OF DIVINATION.\n\nDivination was an office in the priesthood whereby the diviner could\ndiscern the right and the wrong. Supposing a man, or a district chief\nwished to build himself a house, he must first send for the diviner to\ncome and select a suitable site for it to stand, and when he had chosen\nit he would say to the owner of the house: \u201cHere is the location for\nyour house; live on this foundation until you are bent, dim-eyed,\nfeeble and in the last stages of life.\u201d At the time that the house was\nto be built it was proper that the diviner should be sent for to see to\nthe mode of its erection. He had the right to approve or condemn and\npass upon it as all right. But if the diviner was not sent for from the\nbeginning of the work on the foundation until the completion of the\nhouse, the diviner could come and condemn or approve.\n\n\n\n\n4. DIVINING A LOCATION FOR THE HOUSE.\n\nIf the diviner went and found a house standing on the edge of a cliff,\nand that the door of said house opened toward the cliffs, then the\ndiviner would say: \u201cThis is a bad position; it is unfavorable\n(leleopu). The owners of this house will not live long ere they die\nunless they go away.\u201d If they were to be saved from death, to move\nelsewhere was their only safety. The meaning of the word \u201cleleopu\u201d was\ndesolation, just like a lot of people falling down the precipice who\ncould not go back again.\n\nHere is the second: If a house was standing on a mound, or hill, then\nthe diviner would say: \u201cThis is a bad position; there are two meanings\nto this situation, leleopu and holua; holua because there would be many\npeople during the holua season, but after the sport was over the result\nwould be loneliness. This house is like a leleopu.\u201d\n\nThis is the third: If a house stood in a place adjacent to a stone\nwall, and there was a hill directly at the rear of the house, if the\ndoor was facing the wall, then the diviner would say: \u201cThis is a bad\nsituation; it is a leleopu position, but if a door should be opened at\nthe back of the house, that would be well.\u201d\n\nHere is the fourth: If the diviner saw that the house of a commoner\nstood in a nice level place which had not before been built upon, then\nhe would say: \u201cThis is a good house, and the location is clear; a chief\nwill enter this house, because a chief\u2019s house stands on a prominence.\u201d\n\nHere is the fifth: If a house was built at the slope of the cliffs with\nthe front of the house partly facing the cliffs, or kahanahana pali\nperhaps, then the diviner would say: \u201cThis is a bad location; it is an\nuwaukaha, and its meaning is the same as that of the house on the\nleleopu and holua sites, and the end would be the death of the people\nliving therein; safety only could be had by leaving that place.\u201d\n\n\n\n\n5. OTHER UNFAVORABLE LOCATIONS.\n\nIf a house was built right on a burying place, then the diviner would\nsay: \u201cThis is a bad location, one of lamenting noises, which will\nresult in the death of all, safety being only assured by removal.\u201d\n\nAnd again: If the location where the house stood was good, as also the\nposition of the house, yet if the location was crossed by a highway\nwhich passed the door and continued on, if the door was at the corner,\nor at the front, then the diviner would say: \u201cThis is a bad location,\nan amio, [58] and those who live therein would be afflicted with\ncontinual illness, safety being only in removal.\u201d\n\nAnd again: If a house was erected right in the temple [enclosure] with\nthe knowledge of the builder, then the diviner would say: \u201cThis is a\nbad location; it is a deep pit because it is situated in a place of\ngloom. Not one of those who would dwell in that house would live. In\nthe same manner that a man enters the high rolling surf, he would be\nlost.\u201d\n\n\n\n\n6. DIVINING ON THE ERECTION OF HOUSES.\n\nIf a house was being erected, and the posts were set and the plate for\nthe rafters laid on and fastened by tying with ropes, and afterwards\nthat which was fastened was taken off again, perhaps because it was\nfound that the positions of the posts were not uniform, so that one or\nmore posts must be drawn out of their holes, the diviner, on\ninspection, when he sees that the house was being built that way would\nsay: \u201cThe house is improper; the owner will not dwell long therein\nbefore he goes to another place. In the same manner that he removed one\nof the posts, so would he discontinue to live in the house.\u201d\n\nIf the house was being erected and the posts were set, the rafters put\nup and fastened, or perhaps battened with sticks and thatched and then\ntaken to pieces, its divination was as those mentioned in the next\nabove paragraph; but if the house belonged to the king and it was being\nthatched by an overseer of a division of land, or of a district, or of\nan island, then the divination mentioned in the first paragraph of this\nnumber would not apply.\n\nIf posts, however, were withdrawn while erecting a house for the king,\nthen the tenor of a former paragraph in relation to the king\u2019s house so\nerected would not be exempted but applied; though if the house to be\nerected was a barn, then this divination would not apply to such house,\nor if the posts were drawn out, or taken to pieces again; it was\napplicable only to dwelling houses.\n\n\n\n\n7. FAULTILY CONSTRUCTED HOUSES.\n\nIf the house was erected and completed, being thatched, and all\nparticulars observed, and the owner residing therein, whether a chief\nor a commoner, and the diviner came in and saw that the plate piece in\nthe front wall over the entrance had not been cut then the diviner\nwould say: \u201cThat plate piece is improper for not being cut near the\nentrance.\u201d Those uncut pieces of plates were called the stretcher,\nwhich betokened death.\n\nIf the plates were in order and had been trimmed, a mistake might be in\nthe position of the posts. Other faults might be found in the batten\nsticks if they were fastened too tightly. There might be a mistake in\nthe side posts, or those nearer to the end posts. If, however, the bend\nin the crook of a side post was towards an end post, then the diviner\nwould say: \u201cThe owner of the house will die, or his people perhaps; the\nban would be partially overcome by the death of some one, and the\ncomplete renovation of the house by direction of the diviner in the\norder of priesthood.\u201d Such a position of the side post was called\nmihiauau. [59] The side post was bemoaning, just as some people would\nmourn on the death of the head of a household.\n\nIf there were two side posts and both were crooked, and the crook of\none was turned toward the other, then the diviner would say: \u201cSome of\nthe people within will be continually quarreling, just as one crook was\nopposite the other.\u201d If the crooks of the posts were bent toward\nthemselves, then the diviner would say: \u201cThere are two interpretations\nrelative to the position of those side posts. All those who will live\nin this house will be stingy people. If two persons are eating they\nwill bend over their own particular meals, and so will others within.\nThey will not call others, and few will be the occasions for\nagreeableness, for avarice will predominate. All those who dwell in\nsaid house will be avaricious people only.\u201d\n\nIf a stranger happens to arrive at that house he would not be invited\nto come and partake of food, the only words to be heard then, are: \u201cWe\nare eating.\u201d \u201cAre you filled?\u201d \u201cHow are you?\u201d \u201cWill you have something\nto eat?\u201d because these words were only interrogations without any\nintention of inviting him, and it was those words which forbade the\nperson addressed.\n\n\n\n\n8. DIVINATION OF A POST DENOTING DISEASE.\n\nIf one side post, or more, stands with the crook of the post bulging\ntoward the inside of the house the diviner would say: \u201cIt is a bad\npost; dropsy will be the disease of the owner of the house, or other\nperson.\u201d And if the protuberant crook of the post was turned towards\nthe thatching of the house the diviner would say: \u201cA broken humpback\nwill be the malady of the owner of the house, or of some other person\nperhaps.\u201d\n\n\n\n\n9. DIVINING THE POSITION OF TWO OR MORE HOUSES.\n\nIf two, three or more houses were standing in a row, and one house was\nhigher than the rest of the row, and that house was owned by a\ncommoner, then the diviner would say: \u201cThe owner of that house will\nbecome rich, perhaps a division land holder, or perhaps a district land\nholder.\u201d But if two houses are in the same position, the owner of one\nbeing a division land holder and a low farmer be the owner of the\nother, and the house with the high roof belongs to the low farmer, the\ndiviner would remark: \u201cThe owner of that other house will cease to be a\ndivision land holder and the owner of the high house will own the\nproperty.\u201d\n\n\n\n\n10. DIVINATION OF ONE OR TWO HOUSES BEHIND A ROW OF DWELLINGS.\n\nIf one or two houses were standing in the rear of a row of several then\nthe diviner would say: \u201cThere will be fighting amongst these houses.\nThe melee will be started by the house in the rear; the conduct of the\nhouses in front will make them enemies for the rear houses, and those\nliving in front will become opponents for him or them who live in the\nhouse in the rear.\u201d\n\n\n\n\n\n\n\n\nMOOLELO NO KO HAWAII OIHANA KAHUNA I KAPAIA KA OIHANA HOOMANAMANA.\n\n\nHE MAU HOAKAKA.\n\nMai kinohi mai o keia lahui, he nui no na oihana ike a keia lahui i ka\nwa mamua, ma na mea e pili ana i ka oihana kahuna, aka, aole nae e hiki\nke hai maopopo ia ma keia kakau moolelo ana ka hookumu ana o ia oihana\nma keia lahui, aole no hoi e hiki ke hai maopopoia ka mookuauhau o ka\npoe nana i hookumu keia oihana ike. Nokamea, aole i ike ia ka mea e ola\nnei nana e hoomaopopo mai ka wa i hookumu ia ai keia oihana ma keia\nlahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike\nke olelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole\nnana i hookumu ka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka\nBaibala i ke ano o ka oihana kahuna i ka wa o Aarona ma, a me ka\nhanauna mahope mai a hiki i ka wa o Iesu.\n\nA ua mau no ka poe oihana kahuna o na la mamua o Iesu a hiki i kona mau\nla, a ma ia hope mai, a ua hele papa mai pela ka hoonohonoho ana o ka\noihana kahuna a hiki i na hanauna hope o keia mau la e hele nei, a no\nia mea, he hiki ke kapa aku, he mea nana i hookumu na oihana ike ma\nkeia lahui; aka, no ka uhi paapu ia ana mai o keia lahui kanaka e na ao\npolohiwa o ka naaupo, nolaila, ua pouli wale na hana o keia lahui ia\nmanawa.\n\nAka, i ka hoomaopopo ana i keia mau la, ua lilo na mea oiaio o ia\nmanawa i olelo kaao i keia mau la, a nolaila, ua huikau aku a huikau\nmai na moolelo o ka aina i keia wa. Aka, i ka hoomaopopo ana, ua oiaio\nno na mea i hanaia i kela wa, ma kekahi mau mea nae, aka, i kuu kakau\nana i keia moolelo, aole wau i makehewa ke malama i na oihana ike o\nkela manawa ma keia buke, aole no hoi wau i manao ua kina ole au ma\nkeia kakau moolelo ana.\n\n\n S. N. Haleole.\n\n Honolulu, Augate 13, 1862.\n\n\n\n\n\n\n\n\nNO KA OIHANA KAHUNA.\n\n\nHELU 1.\n\nUa kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna,\naia i loko o keia poe, he oihana ike. He hiki i keia poe ke ike i na\nouli o ke ao, i na he pono, ina he hewa, ina he ino, ina he maikai, ina\nhe waiwai, ina he waiwai ole, ina he pomaikai, a ina he ilihune, a ina\nhe alii make, a he aina hemo paha. He hiki i keia poe ke wanana mai no\nna mea e hiki mai ana mahope, a me na mea i huna ia ma kahi malu, a me\nna mea i hala mahope no na makahiki he nui. A no loko mai o keia\noihana, i puka mai ai he mau lala hou, oia hoi ka anaana, ka hoopiopio,\nke kahuna lapaau maoli. A nolaila, ua hui pu ia lakou ma ka oihana\nkahuna.\n\n\n\n\n2. NO KE KILOKILO A ME KA NANAULI.\n\nO ke kanaka i olelo ia he kilokilo a he nanauli, hookahi no ia ano,\nelua nae ia oihana ike. Ina e hui ia ka oihana nanauli a me ka oihana\nkilokilo i ke kanaka hookahi, alaila, elua oihana ike i ke kanaka. Ina\nhe hookahi wale no oihana ike i loaa i kekahi, alaila, aole e hiki ia\nia ke ike aku i ka oihana a ke kuhikuhipuuone. Aole no hoi e hiki i ke\nkuhikuhipuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui\npu ia na oihana ike a pau o ka oihana kahuna i ke kanaka hookahi,\nalaila, ua kapa ia aku ia he \u201cpuhiokaoka.\u201d No ka mea, ua pau na oihana\nkahuna a pau ia ia.\n\n\n\n\n3. KE ANO O KE KILOKILO.\n\nO ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la\nke ike i ka pono a me ka hewa. Ina paha i manao kekahi kanaka, a he\nalii aimoku paha e kukulu i hale nona, alaila, e kii mua aku i ke\nkilokilo e hele e nana i ke kahua kupono e ku ai ka hale, a ike ke\nkilokilo i ke kahua, alaila olelo aku i ka mea hale: \u201cEia ke kahua o ko\nhale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, a\npalalauhala.\u201d I ka manawa e kukulu ai ka hale, he pono no e kii ia ua\nkanaka kilokilo la e hele mai e nana i ke ano o ke kukulu ana. Aia no\nia ia ka pono a me ka hewa, alaila olelo aku, ua pono. Aka, ina e kii\nole ia ka mea kilokilo mai ka hoomaka ana i ke kahua a ka paa ana o ka\nhale, alaila, he hiki i ua kilokilo la ke hele aku a hoahewa, a hoapono\npaha.\n\n\n\n\n4. KE KILOKILO ANA NO KE KAHUA KAHI E KU AI KA HALE.\n\nIna ua hele aku ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua\nhuli pono ka puka o ua hale nei i ka pali, alaila e olelo auanei ke\nkilokilo: \u201cHe kahua ino keia, he leleopu keia kahua, aohe he liuliu ka\npoe nona keia hale pau i ka make, he hele ka pakele.\u201d A ina ua pakele i\nka make, he hele aku ma kahi e ka manalo. A o ke ano o ka huaolelo\n\u201cleleopu,\u201d he neoneo, e like me ka haule ana o na mea he lehulehu i ka\npali, aole e hiki ke hoi hou aku.\n\nEia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha,\nalaila, he hiki i ke kilokilo ke olelo: \u201cHe kahua ino keia. Elua ano o\nkeia kahua, he leleopu, a he holua; nokamea o ka holua, e lehulehu ana\nno i ka manawa hee holua, a pau ae ka lealea, he mehameha ka hope. Ua\nlike no keia hale me ka leleopu.\u201d\n\nEia ke kolu: Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa\npohaku, a he puu paha ma ke kua ponoi o ua hale nei. Alaila e olelo\nauanei ka mea kilokilo, ina e huli pono ana ka puka o ka hale i ka pa:\n\u201cHe kahua ino keia, he leleopu no ia kahua, aka, ina e weheia i puka ma\nke kua o ka hale, alaila, ua maikai.\u201d\n\nEia ka ha. Ina ua ike ke kilokilo ua ku ka hale o kekahi makaainana i\nkahi palahalaha maikai, aole nae i ku hale ia mamua, alaila, e olelo\nauanei ka mea kilokilo: \u201cHe hale maikai keia, he alaneo keia kahua, he\nalii ka mea nana e komo keia hale; nokamea, no ke alii ka hale ku i ka\nalaneo.\u201d\n\nEia ka lima: Ina e kukulu ia ka hale i ka au kipapali, a ua huli hapa\nke alo o ua hale nei i ka pali, a kahanahana pali paha, alaila, e olelo\nauanei ke kilokilo: \u201cHe kahua ino keia; he uwaukaha ia kahua, ua like\nno kona olelo ana me ka hale i ku i ke kahua leleopu a me ka holua, a o\nka hope ka make o ka poe e noho ana maloko, a ina he haalele i ua wahi\nla ka manalo.\u201d\n\n\n\n\n5. KEKAHI MAU KAHUA KUPONO OLE E AE.\n\nIna i kukulu ia ka hale i luna pono o ka ilina kupapau, alaila, e olelo\nno auanei ka mea kilokilo: \u201cHe kahua ino keia kahua, he kupinai ia\nkahua, he pau i ka make ka hope, he hele ka pakele.\u201d\n\nEia hou: Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai pu me\nke ku ana o ka hale, aka, ina e moe ia e ke alaloa (alanui) a hiki ke\nalanui ma ka puka o ka hale, a hala loa, ina ma ka hakala ka puka, a\nina ma ke alo paha, alaila e olelo auanei ke kilokilo \u201cHe kahua ino\nkeia, he amio keia kahua, o ka poe e noho ana maloko, he mai mau ko\nlakou, he hele ka pakele.\u201d\n\nEia hou: Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no\nnae o ka mea nana i kukulu, alaila e olelo no auanei ke kilokilo: \u201cHe\nkahua ino keia, he halehale ia kahua, nokamea, ua ku i loko o ke poi\npu. Aole e ola hookahi o ka poe nana e noho ua hale la, e like me ke\nkomo ana o ke kanaka i ka halehale poi pu a ka nalu, aole e pakele kona\nnalowale.\u201d\n\n\n\n\n6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE.\n\nIna e kukulu ia ana kekahi hale, a paa ka pae pou, a ua kau ia ka lohe\nlau, a ua paa i ke kauhilo ia, a mahope, wehewehe ia ka mea i paa, no\nka ike ia paha, ua like ole ke kulana o na pou, a unuhi hou ia kekahi\npou, a mau pou paha mai kona lua ae; a nana aku ka mea kilokilo, a ike\ne hanaia ana ka hale pela ke ano, alaila, e olelo auanei ke kilokilo:\n\u201cUa hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i\nloko o ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i\nkekahi pou, pela no oia e noho ole ai i loko o ka hale.\u201d\n\nIna hoi ua kukulu ia ka hale a paa na pou, a kau na o-a, a paa i ke\nkauhilo, a hoaho ia paha, a ua paa i ke ako ia, a wawahi hou ia paha,\nalaila ua like no kona kilokilo ana me ka loina o ka pauku mua; aka,\nina no ke alii ka hale, he ahupuaa nae ka mea nana e ako, a he okana\npaha, a moku paha, alaila, aole e pili ke kilokilo ana o ia hana ana ma\nka loina o ka pauku mua o keia helu.\n\nAka, ina he mau pou ka mea i unuhi ia ma ke kukulu ana o ka hale o ke\nalii, alaila, aole no e kaawale ka loina o ka pauku mua i ka hale alii\nina e hana ia pela, ua pili no; a ina hoi, i hana ia ka hale, he\nhalepapaa, alaila, aole no e pili keia kilokilo ana no ia hale. Ina ua\nunuhi hou ia na pou, a wawahi hou ia paha, ua pili wale no, no na hale\nnoho.\n\n\n\n\n7. NA HALE I KUKULU PONO OLE IA.\n\nIna ua kukulu ia ka hale, a ua hana ia a paa, a ua paa i ke ako, ua pau\nna hemahema a pau, a e noho ana ka mea nona ka hale i loko; ina he\nalii, a he makaainana paha, a komo mai ka mea kilokilo, a ike ua oki\nole ia ka lohelau ma ka paia o ke alo ma ka wa e kupono ana i ka puka\nkomo, alaila, e olelo auanei ke kilokilo: \u201cUa hewa kela lohelau, no ke\noki ole ia ana o kahi i ka puka komo.\u201d Ua kapa ia ua mau lohelau la i\noki ole ia he manele, he make no ka hope o ia ano.\n\nA ina ua maikai na lohelau, ua oki ia paha, alaila, aia kekahi hewa ma\nke kulana o na pou. Aia kekahi hewa ma na ahokele, ina e ako ia ua mau\nahokele la a paa loa. Aia kekahi hewa ma na kukuna, ina paha o ke\nkukuna pili pouhana ka mea i ike ia ka hewa. Ina nae ua huli pono ke\nkulou ana a ke kekee o ke kukuna i ka pouhana, alaila e olelo auanei ke\nkilokilo: \u201cE make auanei ka mea nona ka hale, a i ole, o kona poe paha,\naia no ka manalo iki, he make no kekahi mea, a he hana hou ia paha ma\nke kauoha a ke kilokilo, ma ke ano oihana kahuna.\u201d O ke ano o ia hana a\nke kukuna i like peia ke ano, alaila, he mihiauau kona ano. E uwe aku\nana ke kukuna i ka pouhana, ua like no ia me ka uwe ana o kekahi poe i\nka make ana o ka haku mea hale.\n\nIna e ku ana kekahi mau kukuna elua, a he mau kukuna kekee laua a elua,\nua huli aku paha ke kekee o kekahi i kekahi, alaila e olelo aku ke\nkilokilo: \u201cHe hakaka mau ko kekahi poe o loko, e like me ke kue o\nkekahi kekee i kekahi kekee.\u201d A ina ua kulou kekahi kekee o na kukuna\nia laua iho, alaila, e olelo auanei ke kilokilo: \u201cElua ano e pili ai ka\nhana a kela mau kukuna. O ka poe a pau o loko o keia hale, he poe aua\nwale no. Ina e ai ana na mea elua, kulou no laua i ka laua mea ai iho,\npela no kekahi poe e ae o loko. Aole e hiki i kekahi mau mea ke hea aku\ni kekahi mau mea, he kakaikahi ka manawa like, no ka aua ka nui. O ka\npoe a pau e noho ana i ua hale la, he poe aua wale no lakou.\u201d\n\nIna e hoea aku kekahi malihini ma ua hale la, aole e hiki ke kahea mai\ne ai pu, a o ka huaolelo e loaa ia wa: \u201cKe ai nei makou.\u201d \u201cUa maona\noe?\u201d \u201cPehea oe?\u201d \u201cE paina paha?\u201d Nokamea, o kela mau huaolelo, he ninau\nwale no, no ka makemake ole e kahea aku, a na kela mau huaolelo i\nkeakea mai i ka mea i kahea ia mai.\n\n\n\n\n8. KE KILOKILO ANA O KE KUKUNA MAI.\n\nIna e ku ana ke kukuna a mau kukuna paha, ua hoohu mai ke kekee o ka\nkukuna i loko o ka hale, e olelo no ke kilokilo: \u201cHe kukuna ino ia, he\nopuohao ka mai o ka mea nona ka hale, a o kekahi mea e ae paha.\u201d A ina\nua huli ke kanahua kekee o ke kukuna i ka pili aho o ka hale, e olelo\nauanei ke kilokilo: \u201cHe uhai kuapu ia ka mai o ka mea nona ka hale, a i\nole o kekahi poe e ae paha.\u201d\n\n\n\n\n9. KE KILOKILO ANA O KE KU ANA O NA HALE ELUA A OI AE PAHA.\n\nIna e kupapa like ana na hale elua, ekolu, a oi aku paha; a ina ua\nkiekie kekahi hale hookahi maluna o kela papa hale: Ina nae he\nmakaainana ka mea nona ua hale kiekie la, alaila, e olelo no ke\nkilokilo: \u201cE waiwai aku ana ka mea nona kela hale ma keia hope aku, he\nai ahupuaa paha, he ai okana paha.\u201d Aka, ina elua mau hale e ku like\nana, he ai ahupuaa ka mea nona kekahi hale, a he lopa ka mea nona\nkekahi hale, a o ka hale kiekie o ke kaupaku o ke kulana o ka hale, no\nka lopa, alaila, e olelo auanei ke kilokilo: \u201cE pau ana ka aimoku ana o\nka mea nona kela hale, a o ka mea nona ka hale kiekie, nona ka waiwai.\u201d\n\n\n\n\n10. KE KILOKILO ANA O KA HALE MAHOPE MAI O KA PAPA HALE E KU ANA MAMUA.\n\nIna paha e ku mai ana kekahi hale hookahi a elua paha mahope mai o ka\npapa hale lehulehu, alaila e olelo auanei ka mea kilokilo: \u201cHe hakaka\nka hope o keia poe hale. O ka hale mahope ka mea nana e hoouluulu ka\nhakaka, a e lilo na hana a ka poe hale mamua i enemi no ka hale mahope,\na e lilo ana ka poe e noho ana mamua i mau hoa hakaka no ka mea a mau\nmea e noho ana ma ka hale mahope mai.\u201d\n\n\n\n\n\n\n\n\nHISTORY OF THE HAWAIIAN PRIESTHOOD IN OLDEN TIME, CALLED HOOMANAMANA.\n\n\nEXPLANATORY REMARKS.\n\nIn writing the history of the priesthood I am not able to present the\ngenealogy of those who established the order in these islands in this\nhistorical account of the priesthood, because I do not know of any one\nnow living who could verify the account of those who founded the order\namong this people. However, this is what I do know of this subject. I\nrecollect, through hearsay, of the works of the priesthood of these\nislands in ancient times, because when I was at the age of fourteen\nyears I began to have a clear understanding of the character of the\norder of Priesthood, and from that time until A.D. 1838, I occasionally\nheard of the practices of the order.\n\nIn the year 1838, when Mr. E. Bailey and Mr. I. Bliss, American\nmissionaries, arrived in Kohala and were erecting Hawaiian houses for\nthemselves, my guardian was residing at Nunulu in Kohala. His name was\nKaili, and he was in the line of chiefs of the Kalanimoku chain, and an\nuncle of Haalelea.\n\nWhile the missionaries were erecting their houses according to Hawaiian\ncustom, my guardian at the same time showed his knowledge of the order\nof priesthood, thus: Mr. Bliss was the first to build his house. My\nguardian observed that the position of the house was improper and the\nlocation of the building was also faulty. There were also defects in\nthe position of the posts. Kaili then remarked, \u201cHad this been in the\ntimes that have passed, this house would be [considered] faulty; the\nowner of the house would not long reside [therein] before removing to\nanother place. Not so, however, in this new era which is under the\npower of Jehovah. It will not occur.\u201d\n\nWhen Mr. Bliss\u2019s house was completed, a few days afterward Mr. Bailey\nerected his house, in the Hawaiian style also. At its erection, and\ncompleted except one corner, one side was then undone and rethatched.\nKaili again remarked, as he had done of the house of Mr. Bliss. They\nlived in those two houses nearly two years, after which they moved to\nIole, [60] and in A.D. 1841, Mr. Bliss left for America, while Mr. E.\nBailey removed to Wailuku, Maui. This was the fulfillment of his\npriestly knowledge. From that time down to A.D. 1854, in the month of\nJune, I heard from time to time of the order of priesthood.\n\nAt that period my knowledge increased regarding the various divisions\nof the priesthood, relating to the office of true priestly healing; the\noffice of divination; weather prophesying and architecture; also of the\nart of praying to death and sorcery; for, my said guardian was taught\nin the art of divination (kilokilo) and weather prophesying; he was\nalso trained in the art of true healing and had some knowledge of\npraying to death and sorcery. He, however, lacked in architecture. The\nhusband of my mother\u2019s elder sister, my father\u2019s elder brother, and my\nelder brothers were trained in some calling of the priesthood, while\nmyself, my sister and our mother and aunt remained untrained.\n\nThrough these conditions I casually came to know about the priesthood\nin some things taught my relatives, and for these reasons I have\nwritten this history of the priesthood. I had not, however, expected to\npreserve such an account, but in June, A.D. 1862, I commenced to write\nthis record of the priesthood, from the things which I had heard from\nA.D. 1837 to the time that I made a circuit in the interest of the\nnewspaper \u201cHoku o ka Pakipika\u201d (Star of the Pacific).\n\nIn A.D. 1863, in the month of April, a society was formed for the\npurpose of searching for the ancient things of Hawaii. [61] It was at\nthis time that I wrote further on this subject, but I have not written\nthis record with the impression that I am free from any shortcomings.\nPerhaps blame will be placed upon the writer of this history. From the\nbeginning of my knowledge of the nature of the priesthood until I began\nto write this account, I had not realized the value of these things.\nSince those days impressions have come to me of the importance of\npreserving records of events relating to this people in ancient times,\nfor, thought I, if the early history of this people is not recorded how\ncan the future generations know the occurrences of those days in these\nislands.\n\nTherefore I have prepared this record with the idea that it will be\ngreatly beneficial to myself, my heirs and my people. This, however, is\nnot the first of my traditional writings. I began writing a legend for\nthis people in the month of August, A.D. 1844, and in A.D. 1862, in the\nmonth of July, on the 4th day, I completed another legend. [62] But\nthis is the most important of all records kept by me, because in this\nrecord the origin of these islands began to be known, also the\ndiscovery of this people; the great battles from the origin of this\npeople down to Kamehameha\u2014ninety-seven generations from\nOpuukahonua\u2014said record being called \u201cA Chronicle of Kings.\u201d\n\n\n S. N. Haleole.\n\n Honolulu, June 13, 1863.\n\n\n\n\n\n\n\n\nA HISTORY OF THE [SORCERY] PRIESTHOOD.\n\n\n1. ITS DIVISIONS AND ORDINANCES.\n\nThe priesthood spoken of here in Hawaii relates to a man or a woman who\ncomprehended its characteristics. There are ten divisions in the Order\nof Priesthood, the Anaana (praying to death); Hoopiopio (sorcery);\nHoounauna (the sending of evil spirits on errands of death);\nHookomokomo (causing sickness); Poi-Uhane (spirit entrapping);\nOneoneihonua (a special prayer service); Kilokilo (divination); Nanauli\n(weather prophecy); Lapaau (medical practice), and Kuhikuhi puuone\n(heiau locators and designers). [63] When all these divisions were\nvested together in one man he was called a high priest, because he had\nknowledge of all the offices. If a person possessed but one calling,\nthough he excelled in the power he was invested with, he was not\nconsidered a high priest.\n\nWithin the ten divisions of the priesthood smaller branches relating to\nit have issued forth on account of the idol worship, and setting up of\ndeities, wind spirits and other things of varied character. In the ten\noffices of the order of priesthood, he who preserved the calling vested\nin him had a god. Each division priest had a god. No one would revere\nthe priesthood without he had a god. If priestly calling was being\ntaught by some one without a god, then knowledge of the priesthood\ncould not be imparted by such a one.\n\nThe priesthood had certain ordinances for the training of those who\ndesired to acquire knowledge, and if an ordinance or ordinances were\nbroken before proficiency, failure would result; no matter how great\nthe effort, the knowledge of the callings of the priesthood could not\nbe obtained. Only by strict adherence to the laws of the priesthood to\nthe end would the result be satisfactory.\n\nIf one had studied the priesthood under strict observance of the laws\nof the god of the priesthood until he reached the day of offering a\nsacrifice and a fault happened in the act of offering [failure\nresulted], for if the service was imperfect the instructor of the order\nof priesthood could interpret its good or evil, and if the service was\nindeed defective the instructor would say to the student: \u201cYou can not\nlearn the priesthood.\u201d If the services were faulty the instructor in\npriesthood would then remark whether they portended some adversity or\ntribulation and would dismiss the student from further instruction,\nbecause the knowledge gained by the instructor was obtained through the\nservices.\n\n\n\n\n2. OF THE SACRIFICE SERVICES OF THE STUDENT.\n\nThis is a test of the priestly [qualification]; with a pig perhaps, or\na dog, or a fowl. The services must be performed in accordance with the\ndirections of the instructor. The sacrifice services in the priesthood\nrelates to its callings as well as to manual labors, such as fishing\nand cultivation, all of which belong to the service of the priesthood.\n\nA knowledge in bone-breaking, in boxing, spear-throwing and other\nmethods of fighting are shown to be efficient through the powers of the\npriesthood. Many things would show one\u2019s competency in learning about\nthe priesthood. Supposing that a person wished to study priesthood for\npraying to death. That person would not attain proficiency by an\nanimal, or a fowl [offering]. He would only become expert in the death\nof a human being through praying to death. That is efficiency in\nlearning praying to death. And if bone-breaking was the study engaged\nin, its knowledge was shown in the same way as that of praying to\ndeath. Efficiency, however, is not the same with all instructions in\npriesthood; it is alike in some things and different in others.\n\n\n\n\n3. DIVINATION.\n\nFrom those who uphold the priesthood come various kinds of knowledge\nthereof, and one of these is divination (hoomanamana); and here is the\nmethod. If a person contemplated stealing the property of another, then\nit would be improper to go without first receiving some auguries before\nattempting his theft. Some augury through the priesthood must be\nobtained. Thus: Take some pebbles (small stones) about fifty, more or\nless; these pebbles are placed before those who intend to go stealing,\nand are covered with a piece of cloth, then the person having knowledge\nof the priesthood makes some remarks before praying and dividing the\nheap of pebbles, thus: after the heap of pebbles has been placed before\nthem and covered with a piece of cloth, the priest says: \u201cThe heap of\npebbles is before us, and you intend to go after Kanumua\u2019s pig. Right\nhere will be shown the wisdom or folly of your undertaking. If it is\nimproper to procure it, it shall be so; if proper, it is well. It rests\nwith you to choose which shall be your own side, the remaining side\nbeing for the person whose pig you intend to obtain. If the odd be on\nyour side it is well; if your side has the even number and the odd be\non the side of the person whose pig you seek to obtain, then do not go,\nelse you will be caught.\u201d\n\nAfter these remarks the priest stands in prayer, and when near the\nlatter part of the time therein he places his hands upon the heap of\npebbles, dividing it in two, at the same time uncovering it. Then\ncounting by twos he would set aside the odd pebble; then count the\nother side in the same way, and if there was no remainder, the side of\nthe intending thieves having the even, and the owner of the pig the odd\nnumber, then the priest would say: \u201cDon\u2019t you go, else you will be\ncaught by the property owner.\u201d If, however, the odd was on the side of\nthe thieves, then the priest would say: \u201cYou all go; no one will hinder\nyou on your way.\u201d\n\nIf both sides were odd in the division of the pebbles, the priest would\nsay: \u201cIt is bad;\u201d or if alike even, the priest would also say: \u201cIt is\nbad.\u201d In like manner also are all the auguries of the callings of the\npriesthood performed. Such callings were named Sorcery.\n\nThe pebble heap was not the only test method of the order of the\npriesthood. There were other tokens. The awa (plant) was one of the\nrevealing substances [64] of the order.\n\nSupposing that Kaoao died by being prayed to death, and the owner of\nthe corpse was sorely grieved; he, the owner of the corpse, would go\nbefore a sorcerer priest. Upon meeting, the owner of the corpse would\nrelate the object of his coming before the sorcerer or (anaana) priest;\nin that very moment the priest would become cognizant of the person who\nhad prayed Kaoao to death, because the shadow of the person who had\nwrought his death plainly stood before the priest. The priest would\nthen say: \u201cHere stands a tall yellow-haired man with a fish in his\nhand.\u201d The owner of the corpse would then surmise that fish was the\nmotive for the death of Kaoao. At the same time that the priest was\ncognizant of the one who had prayed him to death, he was also cognizant\nof the person who procured the fatal material (maunu), [65] because it\nwas a common occurrence that those who were proficient in the knowledge\nof a sorcerer priest were at the same time cognizant of the person who\nprocured the material (maunu), through which death to one happened.\nWhen the likeness of the person who did the praying to death appeared\nbefore the priest it would be accompanied by that of the maunu\nprocurer, if he was other [than the one who did the praying to death].\n\n\n\n\n4. OF PRAYING TO DEATH.\n\nA person who was called an anaana priest was one who had vowed to\nstrictly observe the laws of the order of priesthood, for a person\ncould not learn anaana unless he first made a pledge to observe the\nordinances of the order. A brief explanation is perhaps necessary. A\nperson who was learning the practice of anaana was warned against anger\nand jealousy. He who did not observe the laws of the priesthood was\ncalled a \u201cremnant-eater (aihamu) [66] priest,\u201d and those priests who\nwere called \u201cremnant-eaters\u201d did not live long, but died, because the\ngod that caused their death was the god of the order of priesthood.\n\nAbout sorcery: Sorcery was on the same footing as the anaana, only\ndiffering in their callings, but the object of the two was the coveted\ndeath of some one. Anaana, and hoopiopio (sorcery), were greatly\nstudied by some people as necessary and beneficial to themselves, and\nas a protection against death which might be directed against them.\nThere were some among the people of the royal court who desired greatly\nto learn anaana, [67] that the life of the king might be protected. It\nwas the same among those who nourished royal personages; they were\ncalled \u201cseekers of chiefs,\u201d [68] and \u201cpreservers of chiefs.\u201d\n\n\n\n\n5. GODS OF THE PRIESTHOOD.\n\nMany and innumerable were the gods belonging to the order of\npriesthood, but the supreme head of the gods of the order was Uli.\nBefore performing the works of the priesthood prayers were offered to\nthe gods of the order. The priests of the order held their deities in\ngreat reverence; the names of the deities were not used in profanity in\nolden times. If the name of the deity was blasphemed the devotees of\nthe order felt fearful of its consequences.\n\n\n\n\n6. OF DIVINATION.\n\nA priest of divination was termed a man of profound knowledge. A\ndiviner could foretell coming events, whether good or bad. He could see\nthe misfortune that would come upon the people, whether war or other\ndanger or distress. He could also foretell the death of some chief,\nthus, \u201cA certain chief will die.\u201d A diviner had several callings. He\nknew the defects in the positions of a house or houses, and [the effect\non] those who dwelt therein. A diviner could foretell the dispossession\nof a land from one\u2019s stewardship, [69] whether of an island, a\ndistrict, or a division chief.\n\n\n\n\n7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS.\n\nSupposing that three houses are erected on the same ground, and that\none of the houses stands in the rear of the other two houses (as in\nFigure 1 A), then the diviner priest will come and look upon them\nstanding thus and remark: \u201cThe positions of the houses are improper;\nthe consequence to said houses will be constant quarreling because one\nhouse stands behind the other two; the house which stands in the rear\nwill be the one to raise the tumult, which can only discontinue by\nbreaking up the rear house.\u201d\n\nSupposing that two houses are built in line (as shown in Figure 1 B).\nIf a chief of the island or a division chief owns the lower house, and\na farmer, a low farmer, owns the taller house, when the priest comes\nand finds the houses standing thus, he will say: \u201cOne of these houses\nwill be profitable; it is the taller house; the fortunes of the owner\nof the lower house will be possessed by the owner of the higher one.\u201d\nBut if the houses stand alike and of the same height, the diviner\npriest will pronounce the houses good, because they are not in\nopposition to each other. And if several houses in one or two rows were\nall alike, having similar positions and corresponding heights except\none, which towers above the others in the rows of houses, then the\npriest will come, and if he finds them standing thus, he will say: \u201cOf\nall those houses one will be profitable; the one with the high roof is\ntheir lord, and the one who will rule over the people (those who own\nthe lower houses).\u201d\n\nIf, however, two houses are standing in one place facing each other,\nthe entrance to one house being directly opposite to that of the other,\nwhen the diviner priest finds the houses standing thus, if one belongs\nto a division overseer and the other to a section overseer, the priest\nwill say: \u201cOne of them will lose his stewardship.\u201d This, however,\nrefers only to the owners of the houses so standing.\n\n\n\n\n8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE.\n\nThere are various locations for the building of a house; it is not\nproper for a house to be built without a diviner priest being sent for.\n\nThe location. Supposing that a house is standing on the side of a\nprecipice, with the front of the house facing the cliff and its\nentrance is directly opposite said cliff, when the diviner priest comes\nand finds the house standing in such a position, he will say: \u201cThat is\na bad situation, the name of it being a leleopu [70] location. There\nare two important significations in its position: either the occupants\nwill all die, or they will remove to some other locality, which will\nmake the place desolate.\u201d If a house is built upon a knoll or hill the\npredictions are the same as the house standing on the side or edge of a\nprecipice. This location has two appellations, leleopu and holua. [71]\nIf the diviner priest finds that the locations are improper, but\ndiscovers a way of making them favorable, then houses may be built\nthereon. Should a house be built at the foot of a knoll, with bluffs on\none side, then the character of the location is the same as that of the\nleleopu and holua. But if the front of the house is facing towards the\nknoll or hill with the entrance turned towards the bluffs, the diviner\npriest will say: \u201cThe house is perfect,\u201d the reason for its perfection\nbeing on account of its front turning towards the hill or knoll.\n\n\n\n\n9. DIVINATION ON THE HOUSE TIMBER.\n\nSupposing that the appearance of the house is perfect and the location\nalso perfect, defects may be found in the main posts, or in the end\nposts. If faultless in all these, the imperfections may be found in the\nplate piece or perhaps in the timbers.\n\n\n\n\n10. DIVINATION ON THE ERECTION OF A HOUSE.\n\nAssuming that the posts are placed in position, the plate pieces laid\non and tied fast, when it is found that the position of one of the\nposts is faulty and the post is drawn out, then the priest will say:\n\u201cThe house is defective; the owner will not remain long therein before\nhe goes away.\u201d\n\nOf re-thatching a house. Supposing that a house has been thatched and\nthe owner finds that the thatching is defective and removes it, when\nthe diviner priest sees it done thus, he will say: \u201cThe owner of the\nhouse will not remain long therein before he goes away, some one else\nbecoming the occupant thereof.\u201d But if a king be the owner of the\ndisparted house the prediction will have no bearing; [72] it only\naffects the house of a commoner.\n\n\n\n\n11. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINER.\n\nSupposing that the side posts of a house are standing in this wise\n(Figure 2 A), and that the diviner priest comes and finds the walls of\nthe house built in that way. If they are posts for the front, then the\npriest will say: \u201cThere are two defects to the house in the position of\nthe row of posts; one fault is in the leaning post at the end, and\nmarked (d), and the other defect is in the plate-beam, because the\ndoor-plate is not cut.\u201d\n\nOf the leaning post. The leaning post position is faulty on account of\nthe crooked bulge being toward the next post. If the bulging is on the\noutside near the temporary battens that would be a little better; but\nthe best way, in the opinion of the diviner, is to draw out the post\naltogether and replace it by another post similar to the rest of the\nposts which were put up, then it will be well. Such posts, however,\nshall not be drawn out at random without referring it to the gods of\nthe priesthood, that the error of such acts may be pardoned. But if all\nthe posts of said house are similar to the leaning post then it is\nwell. A house that is continued in building as above described, the\nowners thereof will die.\n\nOf the plate-beam. If the plate beam of a doorway is not cut, then the\npriest will say: \u201cThe house is not good on account of the plate for the\ndoorway not being cut.\u201d The name of a house made that way is called a\n\u201cmanele\u201d (bier). But if the plate-beam for a doorway be cut in the\nfront (as in Figure 2 B), then it is well.\n\n\n\n\n12. DIVINATION FOR END POSTS AND MAIN POSTS.\n\nIn Numbers 10 and 11 posts and beam plates are fully explained. This\nnumber will treat of end posts and main posts.\n\nDefects in the position of a house also lie with the side posts and\nmain posts. If the positions of the end posts of a house are as in\nFigure 3A, and a diviner comes and sees such position of the end posts,\nhe will say, if a king happens to be the owner of the house: \u201cThe\npositions of the end posts near the main posts are defective,\u201d because\nthe two end posts adjacent to the main post are in opposition to the\nmain post, and the true expression of the position made by the said end\nposts is that some of the king\u2019s men will rebel against him, for,\naccording to the character of the house timbers, the center post is the\nking. Supposing, however, that the end posts stand as in Figure 3B, the\npriest will then make an interpretation of the real meaning of them.\n\nEnd posts adjacent to a main post. The end posts which are adjacent to\nthe main post in the position shown in the diagram are not properly\nplaced; they are in a repentant position. It represents the end posts\nin a mourning attitude, predicting the death of the owner of the house.\n\nOf the end posts (c) and (s), which are adjacent to a main post. If the\nend posts were placed in the same manner as the end posts (c) and (s),\nthe real interpretation is that those end posts indicate baseness,\nalways opposing and quarreling, because their position is that of\ncontending one against the other. And if posts were standing in the\nposition represented by (s) and (w) in the diagram, their character is\nthe same as that of the end posts adjacent to the main post.\n\n\n\n\n13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION.\n\nSupposing that the timbers for a house were cut and brought from the\nplace where they were felled and left at the place intended for its\nerection, but the ground was found unsuitable, and the location thought\nto be appropriate had been passed when the timbers were on the way\ndown, as for example: Nuuanu is the place where the timbers were cut;\nsaid timbers being brought down and left at the sugar refinery, [73]\nthat being the ground intended for the building of the house, but being\njudged unsuitable Peleula [74] was chosen as the best location. If it\nwas intended that the timbers be taken back to Peleula, then the\ndiviner priest would say that the taking back of the timbers was\nimproper, and for that reason the location was called \u201cA hole for the\nsand crabs.\u201d [75] In a house erected under these circumstances none of\nthe occupants thereof would remain alive, including the owners of the\nhouse and others who might dwell therein. The only thing to do was that\nif the material was brought in the manner above set forth, and it was\nthought that the location where the timber had been left was\nunsuitable, and the location was changed to Peleula, a location\nsupposed to be favorable, then the timber should be taken back by way\nof Leleo to Liliha street, thence mountainward until Peleula on the\nseaward side was passed, thence to Kaalaa, [76] thence again seaward to\nPeleula; then it would be well.\n\n\n\n\n14. OF THE DIVINER PRIEST.\n\nA diviner priest was a very sacred person and would not enter a house\nthat he had passed judgment upon, although the restriction was not on\nthe owner of the house but upon himself, for it is customary that\nhouses which were restricted should be released from the ban by\nsupplication to the gods of the priesthood. And if the priest who made\nthe prediction entered the house that he had adjudged, he would die\nimmediately after praying to the gods of the priesthood; he would die\nsuddenly in one or two days after entering the house, because the house\nwas held under the prayers of the priesthood. For that reason the\ndiviner priest is himself restricted from entering a house that he had\npassed judgment upon.\n\nThe entry of a house by a priest. Should a diviner priest enter a house\nand notice that it was defective, he would remark on the defects of the\nhouse he had noticed, then the owner of the house would tell the priest\nto remove [such defects]. And if another diviner priest entered the\nhouse without knowledge of what had been done by the other diviner\npriest through prayers of the priesthood; and if he noticed the same\ndefects referred to by the other and remarked that \u201cthe house is\ndefective\u201d, this priest would soon surely die.\n\n\n\n\n15. THINGS TO DO ON A CONDEMNED HOUSE.\n\nA house which was seen to be defective, as mentioned in former numbers\nabout priesthood, the priest should come and exercise in his official\ncapacity.\n\nThings to do. It was the duty of the diviner priest to cleanse the\ninside of the house with the fire [77] of the order of the priesthood\nat the same time, kuapaa, makaa (species of small fish), and banana\nplants were brought. The diviner priest was to prepare everything\nbrought for cleansing the house. Pigs and chickens were roasted as a\nsacrifice to the god of the order. The priest, however, must perform\nsome significant ceremonies upon the pigs and chickens before preparing\nand roasting them. And all these things done for the house were for the\npurpose of cleansing it by virtue of the power of the god of the order\nof priesthood.\n\n\n\n\nDIVINING OMENS BY THE CLOUDS.\n\nThis was one of the most profound accomplishments of a diviner priest\nbecause he could foresee the fortunes to be obtained in coming days,\nand also the death of a king and the approach of war. By the omens in\nthe clouds could be foreseen the approaching stranger. If the omens in\nthe clouds were observed in the evening he would prophesy the things\nthat he saw and some day it would come to be fulfilled.\n\n\n\n\n16. ABOUT THE FORTUNE-TELLER.\n\nThe fortune-teller was one of the most learned men in the order of\npriesthood. He was similar to the diviner priest in some respects, and\nin the religious ceremonies of the order their duties were alike.\nFortune-telling consisted of discerning the character or disposition of\na person, whether he be rich or poor, stingy or benevolent, wrathful or\naffectionate, mischievous or of quiet demeanor. All the characteristics\nof a person, and all that he does the fortune-teller could reveal,\nexactly as he will in fact do.\n\n\n\n\nINTERPRETING THE CLOUD OMENS. [78]\n\nOnly in the evening could the omens in the clouds be interpreted, at\nthe time that the sun was about to set; that was the time when the\nomens in the various dark clouds could be observed. This was more\nnoticeable in the evenings of Ku, when the clouds were more conspicuous\nand these were the evenings when those who desire might learn\n[thereof].\n\n\n\n\nOF A FORTUNE OMEN CLOUD.\n\nSupposing that a cloud stood in the form of a man as though holding a\nparcel in his hand as shown in Figure 4A. If the fortune-teller or\nweather prophet noticed that a cloud stood as a man in this form and if\nthe parcel continued to be in the hand until the cloud disappeared,\nthen the fortune-teller would say: \u201cNo fortunes will be received on the\nmorrow (if the observation was in the evening).\u201d\n\nOn the other hand, if a cloud stood as in Figure 4B, and was thus\nobserved, then the fortune-teller would say: \u201cFortune will be received\non the morrow; if not brought in then it will be found on the way.\u201d If\nthere were several clouds in the form of said Figure B then the day\nwould be most auspicious.\n\nIn the same manner, if a cloud resembling a canoe or canoes was seen in\nthe evening, canoes would surely appear the next day. If a cloud was in\nthe form of an oblong or coffin-like box, a corpse would be seen the\nnext day.\n\n\n\n\nFORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM.\n\nSupposing that every day was tempestuous for a long period, rainy and\nwindy perhaps, then the weather prophet would look up to the stars; if\nthey did not twinkle but remained steadfast, the weather prophet would\nsay: \u201cA calm will prevail. Tomorrow good weather will settle down, and\non the following day the calm will be general.\u201d In the same manner if\nindications of a calm were observed in the clouds, or in any other\nobject in the heavens, the weather prophet\u2019s explanation about it would\nbe the same as that of the omens of the stars.\n\n\n\n\n17. ONE WAY OF FORETELLING THE WIND.\n\nSupposing that the Kona was the prevailing wind for some time, about a\nmonth or more in duration; if the prophet discerned that the heads of\nthe clouds leaned toward the east he would remark: \u201cThe Kona wind is\nabout to subside; tomorrow the regular breeze (east wind) will return\nas heretofore.\u201d In like manner if the regular breeze, or a general calm\nwas prevailing, and the weather prophet perceived that the position of\nthe clouds was inauspicious, that the heads of the clouds leaned toward\nthe west, or to the south, he would observe: \u201cThe Kona wind is about to\nset in; the days will not be many before it comes.\u201d As the appearance\nof the omens in the clouds, so would the weather prophet (Nanauli)\ninterpret.\n\n\n\n\nFORETELLING A GREAT STORM; WINDY OR RAINY.\n\nSupposing that a general calm had prevailed over the land for some\ntime, and had so continued for nearly a year, or perhaps six months;\nand if the weather prophet scanned the heavens and saw that they were\nthickly covered with white clouds, and spotted like a white-spotted\ndog, such spotted clouds was called a \u201ckonane board.\u201d When the clouds\nare seen in such a condition the weather prophet would observe: \u201cA\ntempest will arise and its duration will be as long as the calm had\nprevailed.\u201d\n\n\n\n\nOF THE STARS.\n\nThe character of a coming tempest could be discerned through the stars.\nIf the twinkling of the stars was observed during a general calm the\nweather prophet would say: \u201cA tempest is near; the stars are\ntwinkling.\u201d The auguries in this are the same as are those of the\nkonane board.\n\n\n\n\n18. OF A TEMPEST AT SEA.\n\nA weather prophet\u2019s interpretation of the omens for a land tempest was\ndifferent from the omens for a tempest at sea. If there was general\ncalmness on the ocean sometimes, the sea simply quiet, and if the\nweather prophet found that the clouds were hinano [79] white, and the\nborders of heaven [80] seemed to heave tumultuously, the evening clouds\nvying with each other, and the dark clouds gathered at the top of the\nmountains, then the weather prophet would say: \u201cThere will soon be high\nsurf, because the clouds vie with each other.\u201d In case the weather\nprophet saw that these premonitions as mentioned above, were apparent\nin the clouds, and ocean-going canoes were to leave at that time, then\nthe prophet could forewarn the ocean-going people to wait, and those\nwho were familiar with the customs of the order of priesthood would\nabide by the instructions of the weather prophet.\n\n\n\n\n19. OF THE HEALING PRIESTS.\n\nThere were various classes of healing priests known in Hawaii, of\ndifferent denominations according to their official titles, which were\ndivided as follows: Healing priests, massage priests, ancestral god\npriests and priests of wandering spirits. All these priests had\ndifferent callings; some were appropriate, while the callings of others\nwere not so, although the priests of this class were learned in their\nprofessions.\n\n\n\n\nSERVICES OF A MEDICAL PRIEST.\n\nBefore a medical priest commenced to perform his duties, he did not\noperate on the sick without first seeing a sign. Again, if he did not\ncast lots before he was called upon by the friends of the sick, it was\nbecause he was already aware of it, and afterwards was apprised by the\npersons who called upon him, because there were exceptional signs\nthrough which the medical man would be apprised, whether the patient\nwould live or die, providing the special signs were applicable to the\ncomplaint; thus: When a medical man is called upon to visit a patient,\none who might then be in a precarious condition; if the caller came to\nthe house of the medical man and said: \u201cI have called upon you to come\nand administer unto Punikauamoku, who is in a very critical state; the\nday may not close before death occurs.\u201d During the time that the caller\nwas talking of the condition of the patient, if the medical man\nhappened to be eating his meal he would say: \u201cHe will not die, [though]\nhe is really sick. Had you arrived while I was not eating, then death\nwould happen. But no! You came while I was eating, with the calabash\nopen, therefore the calabash disavows the illness of Punikauamoku. Go\nback; I will come later.\u201d Such would be the reply of the medical man.\n\nWhen the medical man arrived at the patient\u2019s place, through his being\ncalled upon, he would not offer medicine at the outset, but in order\nthat his operations on the patient might be strengthened and fully\nunderstood he would draw lots in such manner as he thought was proper,\nand if it agreed with boldness to administer unto the sick, then he\nwould do so. And if the drawing indicated the inappropriateness of his\nadministering unto the patient, the medical man would tell him, saying:\n\u201cI cannot cure you; seek another healer; had it been according to my\ndrawing I would venture to operate on you.\u201d\n\nOn the other hand, if a medical man had been called upon to visit a\npatient, and the caller arrived while the medical man or other person\nwas cooking food: or if the medical man was present at the time the\noven was being prepared, or heating; then the medical man would remark,\nafter he had been apprised of the nature of the complaint by the\ncaller: \u201cYes, sick indeed! I cannot cure him, I\u2019m afraid. If you had\nnot spoken until after the oven was covered there would be no danger;\nwhile you were talking of the patient I was firing the oven, therefore\nhe will surely die.\u201d This was the second of the special disclosures\ngiven to medical men.\n\nShould these special signs be had at home, other signs would be met\nwith on the way. As the danger was seen at home through special signs,\nso would the danger on road be conveyed through exceptional signs.\n\n\n\n\n20. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATING TO MEDICAL MEN.\n\nIn the foregoing section special omens were shown, but not all. In this\nsection customary signs will be given in full. Many and numerous were\nthe customary signs relating to the priesthood, and in those signs were\nindicated right and wrong, danger, fortune and need.\n\nOf a canoe dream. This was one of the unfavorable signs relating to the\nsubject of healing by some people. If a medical man thought of going to\ntreat a patient, if he had been called upon on the previous day and had\nresolved to go and heal the person for whom he was called, if he had a\ndream the night before in which he saw a canoe, the medical man would\nsay: \u201cIt is not proper for me to go, because there was an unfavorable\ndream in the night.\u201d This was a customary sign among this people from\nancient times to the present day, and it is not known when these signs\nwill pass away in the future.\n\nThis omen did not pertain to the office of healing only, but also to\nother callings of the people. It pertained to the offices of a medical\nman, to agriculture, to fishing, and other like vocations, for, if a\nman had intended on a previous day to go fishing, with the hope of\ncatching some fish, and had made all his preparations for so doing, and\ndreamt the night before an unfavorable dream, then the person who made\nsuch preparations for fishing could not go, because there was an\nunfavorable dream in the night. So would a person who had hoped to gain\npersonal benefit through some vocation, if he had a canoe dream after\nmeditating on his expected gain, then he would not succeed in his\nintentions.\n\n\n\n\n21. ANOTHER INTERPRETATION OF A CANOE DREAM.\n\nSupposing that a person was occupied in pleasant reflections without\nany thought of being unduly arrested, but such person was suspected of\nbeing a criminal or an offender, and as such was sent for and brought\nbefore the king, or landlord perhaps, if he had a canoe dream the night\nbefore being brought before the king, then such person suspected of\nbeing a criminal or offender would say: \u201cI will not be in danger,\nbecause a canoe dream was had in the night, for death lurks in the day,\nbut the night contradicts it.\u201d\n\nSupposing a person was sometimes meditating, with hopes only, that he\nhad great lawful privileges, thinking that he would not be condemned\nfor the offense that he was complained of before the king, or judge\nperhaps, and he had a canoe dream in the night, then the favor would\nnot be obtained by him before the place of judgment. And if these omens\nwere first revealed to such a person, other signs of a like nature\nwould also be noticed.\n\n\n\n\n22. ANOTHER VERSION OF A CANOE DREAM.\n\nCanoe dream means a canoe as seen in a dream. If a canoe was seen in a\ndream and one actually boarded it; or if one saw a canoe coming toward\nor going from him; or a canoe on dry land, all are related to the canoe\ndream. Canoe dreams are of two divisions, favorable and unfavorable.\n(The unfavorable division of the canoe dream has already been\nexplained.) The persons, however, who were accustomed to this omen of\nthe office of healing did not altogether agree upon its interpretation.\nTo some a canoe dream was auspicious and beneficial, providing it\nrelated to property.\n\n\n\n\n23. A FAVORABLE CANOE DREAM.\n\nIf in a sleep a canoe dream occurred and the actual hand lifting and\nlaunching of a canoe or canoes from land into the sea and loading it\nwith freight until it was filled took place, then the person having\nsuch a dream would obtain some gain. This benefit from the canoe dream\ndid not, however, occur except to him who was accustomed to it. It is\nthe same with all other signs spoken of in this history on the omens of\nthe priesthood. In the observance of the canoe dream the people did not\nall agree on its interpretation, some believing in one thing and some\nin another. But to those who were familiar with it, the occurrence of a\ncanoe dream resulted in the non-fulfillment of the things greatly\ndesired.\n\n\n\n\n24. AN ADVERSE SIGN IN THE PRIESTHOOD.\n\nCrossing the hands in the back was one of the signs of adversity in the\nthings that a person greatly desired for his benefit and prosperity. If\na person intended to go to a place with the hope of obtaining that\nwhich he had greatly longed for, if he met this sign on the road then\nhe had reason to doubt the propriety of journeying on, and that he had\nbetter return. If, however, he should meet this sign twice on his way,\nthen his thought about adversity vanished, the fulfillment of the wish\nonly remained, with no reason for doubt and returning back to the\nhouse. Crossing the hands in the back was a recognized omen by the\npriesthood, from the earliest days to the present time.\n\n\n\n\n25. OF CROSSING THE HANDS IN THE BACK.\n\nIf a medical man met one with hands crossed in the back while he was on\nthe way in the interest of his profession, he would say: \u201cI can not\ncure the patient.\u201d Doubt would then come in, resulting in his returning\nhome. If he continued on to the patient\u2019s house, then he would not\ntreat him; the only thing for him to do was to tell the patient \u201cI\ncannot treat you.\u201d\n\nSupposing that a medical man knew of a complaint, one that he knew\ncould be cured, being within the range of his possible cures, and if\nsome one was sent to obtain the medicine for the sick by order of the\nmedical man, and while on his errand should meet a man on the road with\nhis hands crossed behind his back, the messenger would say: \u201cI can not\ngo to get the medicine.\u201d If he met that bad omen, yet with that\nknowledge, went to get the medicine, when he returned, he would not\nhide the incident experienced but would reveal it to the priest. When\nthe priest heard of this adversity he would remark: \u201cThe complaint will\nnot be remedied by the medicine; the ailment is different and the\nmedicine is different.\u201d\n\n\n\n\n26. ANOTHER INTERPRETATION OF CROSSING THE HANDS.\n\nCrossing the hands behind the back is of two kinds; the crossing of the\nhands by some other person seen on the road, and the crossing of the\nhands by a person himself while walking; these both have the same\nmeaning in their interpretation.\n\n\n\n\nOF A PERSON CROSSING THE HANDS TO HIMSELF.\n\nThe crossing of the hands shown here is not quite similar to those\nalready mentioned. The interpretations of the omens were alike in some\nthings and different in others. There were, however, two particular\ncircumstances to which this crossing of the hands applied; it\nappertained either to privation, or to the affliction of the person\ncrossing the hands. The adepts and those accustomed to the knowledge of\nthe priesthood express their interpretations as follows: If a person\nwas walking along, and while doing so on the road crossed his hands\nbehind his back without a reason for so doing, then the priest of the\norder of priesthood would say: \u201cYou will be found guilty for the\noffense that you were complained of, because there was no cause for\nyour crossing your hands behind your back.\u201d If a person had hopes to\nhimself that he would be exonerated before a court which made the\ncomplaint, or by any man, and if the crossing of the hands happened\nthrough himself while on his way, then vindication would not be\nobtained by him, because the omen stood for condemnation.\n\n\n\n\nANOTHER FORM OF CROSSING THE HANDS.\n\nIf a person was climbing a precipice and had reached a great height, if\nhe crossed his hands at that time, then the act did not appertain to\nthe omens of the priesthood, being simply the result of fatigue in\nclimbing; and if an old man or old woman was seen crossing the hands,\nold age was accounted as the cause of such act. It was not applicable\nto the signs of the order of priesthood. If the person who crossed the\nhands happened to be a sickly person, the act was due to his weak\ncondition, and did not apply to the signs of the order of priesthood.\nIt is the same with other things of like nature.\n\n\n\n\n27. OF A ONE-EYED PERSON.\n\nThis was a knowledge of customary signs relating to the priesthood, the\nprinciples and interpretations are the same as the former signs. For if\na person thought that he had a profit, a great privilege perhaps for\nhimself, by traveling, or else in some way he had reason to hope, if he\nmet a one-eyed man on the road while thus going, the priest would\nremark: \u201cIt is impossible for him to go where he had hoped; no great\nprofit would be obtained by him, because he met a one-eyed man.\u201d If a\nsecond one-eyed man was encountered on the road, or more perhaps, then\nthe augury of adversity would not apply in that case, because the end\nof want had passed by; ill luck had vanished. As the signs were related\nto all profitable callings so was this knowledge related to the signs\nof the order of the priesthood.\n\n\n\n\n28. CALLING FROM BEHIND.\n\nThis also was a recognized omen of the order of the priesthood relating\nto unfavorable and other signs as set forth in former numbers. If a\nperson had very great hopes that he would derive a great benefit by\ntraveling as he had already planned, and if he was called by some\nperson from behind, then the priest would say: \u201cIt is unfavorable, and\nno benefit will be obtained, because of the call from behind.\u201d If a\nperson was going where he thought he would obtain a blessing or a great\nbenefit, if he was not called from behind, his trip was considered well\nand beneficial.\n\n\n\n\nPRECAUTIONS AGAINST BEING CALLED FROM BEHIND.\n\nOn starting to make his intended trip, with the hope of obtaining a\ngreat blessing he should first plan with care to prevent his being\ncalled from behind. He should do thus: When he starts forth he should\nbe very careful of those whom he saw, if they were old acquaintances.\nThen he must first come up to those he met and tell them his\ndestination, and all else pertaining to him or them; and on leaving,\nfirst bid them farewell, and depart. That was the only way to prevent a\ncall from behind. But if called back by those he first met then it was\nindeed an unlucky trip.\n\n\n\n\n29. OF MEETING A HUNCHBACK.\n\nMeeting a hunchback on the road was one of the omens of the priesthood\nindicating destitution and want. If a person was going to where he\nexpected to obtain a great blessing or a benefit, if he met a hunchback\non that trip the priest would say: \u201cThis is a most unfortunate trip;\nbetter return; nothing will be gained by going on because an unlucky\nhunchback was in the road.\u201d The hunchback met with on such a trip was\ncalled a hahailua hunchback. But should two or more hunchbacks be\nencountered by a person on such trips then the unlucky spell ceased. To\nsome, however, the spell continued; all those who observed the auguries\nof this nature did not exactly agree.\n\n\n\n\n30. OF STANDING AKIMBO.\n\nThis sign of standing akimbo was the resting of the two hands on hips\non the right and left side of a person. If one in this position was\nseen by a person going out in the road for what he hoped to obtain,\nthen ill luck would be the result. This sign did not only apply to a\njourney but it also applied to gambling crowds, as follows: If there\nwas a gambling contest, such as stone-hiding, stick-throwing, or\nbowling, if one was found standing akimbo the anger of the promoters of\nthe gambling concourse would immediately be aroused and he would be\ndriven away, because the ill luck (losses) by such act would fall upon\nthe owners of the gambling joint.\n\n\n\n\n31. GOING FORWARD AND THEN TURNING BACK.\n\nIf a person thought of going to a place where he had intended to go\nwith the hope of obtaining a benefit or a blessing on that trip, and\nafter passing some fathoms or a mile perhaps, if he turned back for\nsomething forgotten, or some idea or other reason, then he could not\nobtain what he had hoped for. This was one of the omens of the order of\npriesthood among this people from the earliest days to the present.\n\n\n\n\n32. STUBBING ONE\u2019S TOES.\n\nThis was one of the principal signs of all the recognized omens of the\norder of priesthood, and a common occurrence, for if a person thought\nto go where he had intended, and if his toes struck [something] while\nwalking, all that he had greatly desired would not be fulfilled. The\ninterpretations in this are similar to former signs in this record.\n\n\n\n\nOF INFLAMED EYES.\n\nThis was one of the signs which had similar interpretation with that of\na hunchback and the one-eyed. For if a person met another who had\nrunning sore eyes, no good or benefit would be obtained if the former\nwas bent on his own benefits and blessings. All the blemishes of a\nperson like this sign, were regular auguries of the order of\npriesthood.\n\n\n\n\nOF A DEFORMED FOOT.\n\nThe interpretation of this was the same as the sore-eyed. If a person\nwith a deformed foot was met with on the road it was a sign of failure,\naccording to the order of priesthood.\n\n\n\n\n33. OF THE RAINBOW AND THE RAIN.\n\nThese are regular symbols of the order of priesthood indicating\ndestitution and prosperity, privileges and blessings; for to some these\nwere customary signs of want, while to others they were recognized\nomens of blessing.\n\nSupposing that a person or persons were brought as criminals or\noffenders, and therefore he or they expected that they would be\ncondemned for the complaint preferred against them, but while on the\nway they encountered a shower of rain, or saw a rainbow, great hopes\nwould come upon the captive that condemnation would not fall on him or\nthem. On the other hand, if the person supposed to be a criminal or\noffender had hopes only that he had a good claim and right, and that he\nwould not be condemned by the court that had ordered him up, if he met\na shower of rain, or a rainbow, then he could not expect to obtain\nfavorable results on such trip, nor would he be benefited, because the\nadverse symbols of the order of priesthood were before him hindering\nhis claim.\n\n\n\n\n34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN.\n\nFrom the viewpoint of some medicine-men rain and rainbows were\nauspicious, for, said one of the medical priests, \u201crain is a good\nthing.\u201d If a medical priest was called upon to visit a person, and it\nwas raining at the time the patient was being talked about, it was\nwell, and the medical priest promptly showed a willingness to go and\nadminister [to the sick] with a confidence that the patient would\nrecover. There were a few priests, however, who believed in such\ninterpretation of the omens of the order of priesthood; but in\nreference to the patient, and the cure, in the opinion of some medical\npriests, rain was unfavorable to such complaint as herein mentioned.\n\nIf a medical priest was called upon to visit a patient who was not\nweak, and it should rain while the conversation in reference to the\nsick person was in progress, the priest would say: \u201cThe patient will\nnot recover; go back and mourn; it is better to seek one who can effect\na cure, for, the rains indicate tears, interpreting a mourning for the\npatient.\u201d Those who were accustomed to this augury of the order of\npriesthood would not call upon a medical priest if they encountered a\nshower of rain on the way, nor would they send for the remedies if they\nwere in the house when the rains fell.\n\nOf the rain. This was an omen much more favorable than some others.\nThis was the way a medical priest would answer a call to visit a\npatient: \u201cYou go back; I will come tomorrow. If it rains tonight, there\nis indeed a complaint and I will come in the morning; if it does not\nrain tonight I will not come.\u201d Thus one medical priest would say\nproviding it was calm at the time that he was talking before\ninstructing the messenger. Another medical priest would reply, if it\nwas raining at the time that he was called upon to visit a patient:\n\u201cYou go back; tomorrow I will come. If a calm prevails throughout this\nnight without rain then I will come; if the rain continues till morning\nI will not come.\u201d Such would be the reply of some priests before\nvisiting and seeing, or treating the patient.\n\nOf the signs relating to the order of priesthood, the opinions of the\npriests did not quite agree; some were of one, and some of another\nopinion. Just as one was familiar with one sign so was another familiar\nwith another sign.\n\n\n\n\nOF THE RAINBOW.\n\nThe rainbow was sometimes called \u201cmakole.\u201d [81] The views of the\npriests on this omen of the priesthood did not coincide; in the\njudgment of some the rainbow was an auspicious sign if it stood in a\nfavorable position, while in the opinion of others it was unfavorable\nif it did not meet the occasion.\n\nThis is the reply a medical priest would make if called upon to come\nand minister unto a patient: \u201cI will not come today, but you go home\nand watch this night; if the makole (rainbow) appears tonight or in the\nmorning then I will not come; but if the night be clear until daylight,\nthen it is well and I will surely come.\u201d Another priest would say this\nregarding the rainbow: \u201cAs you are going to watch this evening; if the\nrainbow appears I will come to minister unto the sick because it\naccords with my course of healing, but if the rainbow arches not till\nthe night is over, then my method is rejected.\u201d Therefore all auguries\nof the priesthood mentioned in this account were either for good or\nevil and such like.\n\n\n\n\n35. OF THE EXCREMENTS.\n\nThis was one of the auguries which opposed benefits or blessings; right\nor wrong, the serf or the free; life or death, according to the\nconceptions of some who were endowed with the priesthood. Thus: If a\npriest was called to visit a patient, or for some other purpose; and\nwhile on the way to the patient if he came across this sign, he could\nnot go to minister unto any patient, because this augury of the\npriesthood stood forth. But if one supposed that he had a good claim,\nor a benefit at some place, thinking that he would receive a blessing\nor a benefit at such place as he had hoped, and while on the way he\ncame across this sign, then it would be plain to him that his\nexpectations would not be realized, because he had already met with\nthat which would hinder his progress. This, however, did not apply to a\nperson expecting to receive that which he hoped for in another island,\nor different district, but to the neighboring places only.\n\nIf one had been brought to account for transgression, and he felt that\nhe would be condemned before the king or court, and if, while on the\nway he labored with excrement then he knew that he would not be found\nguilty. On the other hand, if a person who always had a favorable\nimpression of himself and was confident that his innocence would be\nestablished before the king or court, and should labor with excrement\nwhile on the way, he would not obtain his claim. In the opinion of\nsome, however, this was a favorable sign; as some of the auguries\nheretofore shown were favorable so was this one.\n\n\n\n\n36. OF BANANAS.\n\nThis was one of the signs which indicated denial of benefits and great\nblessings of some people, the wrong or the right, or other condition.\nIf while one was walking on his way hoping to receive some blessing for\nhimself thereby and should meet a person with bananas, he would obtain\nno great blessing or benefit by thus encountering the banana. The\ninterpretations of this sign were similar to those of the sightless and\nthe canoe dream. These three were similar in their significations. This\nwas what some people declared: \u201cIf preparations were made with the idea\nof going fishing this evening, but while on the way a sightless person\nwas met, this made it unfavorable.\u201d\n\nAnd if bananas were met with on the way, ill luck was attributed to it,\nand this was what some said: \u201cNo luck will be obtained in going, for I\nhad a banana dream.\u201d Others would say further: \u201cNothing will be\nobtained, for a sightless person is in the way.\u201d These were the usual\nexpressions of those who were accustomed to those signs.\n\n\n\n\nTO PREVENT ILL LUCK FROM BANANAS.\n\nThis was the only preventative of ill luck when banana was encountered\non the way, as told by some of those of the order of priesthood: If the\nbanana was met with on the road by a person who was walking, on coming\nup to it, it was necessary to touch it with the hand, or else take hold\nof it properly and lift it without looking back at it; that was the\nonly way to overcome that sign to some people, providing they were\naccustomed to it; but with others no sanction would be given for such\nannulment when met with in the road.\n\n\n\n\n37. OF A BANANA DREAM.\n\nThis was one of the most potential auguries of the priesthood,\nrecognized by all classes, including those who were not learned in the\nprofession. The interpretation of this omen was similar to those of the\nauguries heretofore mentioned. No approval [82] of it could be\nobtained.\n\nThe banana dream. This was bananas seen in a dream at night, or day,\nthe result of which dream during sleep was unfavorable. As for example:\nIf one intended to go fishing, or tilling ground, or to minister unto\nthe sick, or otherwise in relation to benefit and blessing, if a banana\ndream was had in the night, then it was useless to go; no good or\nbenefit would be obtained by such venture because he had a banana\ndream. And this was what some declared of this dream: \u201cI can not go\nbecause I had a banana dream; nothing would be obtained by my going.\u201d\n\n\n\n\nDREAMING OF A BLIND PERSON.\n\nIll luck did not follow only by meeting a sightless person in the road\nduring the day, but meeting with such a person in a dream was also a\nsign of failure to obtain the object greatly desired. As in the\ninterpretation for the banana dream so would the interpretation of this\naugury in a dream be applied. In the same manner were the hunchback,\nthe lame, the crooked footed, or others of a like nature met with in a\ndream.\n\n\n\n\n38. OF THE MUD-HEN [83] (ALAE).\n\nThis was a deity to some people, and it was a sign of warning that\ndeath would happen to some person, because, where there were many\nhouses, as in Honolulu, and in places occupied by the people, there\nwould the work of the mud-hen be shown. For example: If a mud-hen\nclucked on one side, a person on the other side would surely die; and\nif it clucked in the uplands, some of those in the lowlands would die.\nSome of those endowed with the order of priesthood thus declared, when\nthey heard the clucking of the mud-hen: \u201cSome persons will soon die;\nthe mud-hen is clucking. If it continues clucking again and again until\nthe voice is hoarse, some person will then die.\u201d These were regular\nomens of death.\n\n\n\n\n39. OF HIGH SEAS AND FLOOD.\n\nThese were important signs with the order of priesthood relating to the\nchiefs, for if these events occurred at certain times the high priest\ndeclared: \u201cA great peril to a ruling chief will be the sequel to this\nhigh sea, or great flood, if such occurred at the time; it will be the\ndeath of a king, or if not the death of a king then the overthrow of\nthe government.\u201d\n\n\n\n\nAUGURY OF THE HIGH SEA IN RELATION TO KINGS.\n\nIf a high sea happened at some time, the like of which was not seen\nbefore, as a tidal wave (like the Flood); or, if a tidal wave was not\nseen, only a great, high sea which threw up the white sand inland,\nunlike anything of the kind before, a high priest of the order of\npriesthood would declare: \u201cA great chief will soon die; and if no chief\nshall die after this, then the overthrow of the kingdom will be the\nsequel to this high sea.\u201d In like manner was a tidal wave. If a tidal\nwave occurred their predictions were similar on this omen of the order\nof priesthood with reference to chiefs.\n\nAn Incident: About A.D. 1836, a high sea occurred, the like of which\nhad never been seen before. At that time Kaili was living at Lamaloloa,\nin Kohala, when the writer of this account was thirteen years of age.\nAt that time Kaili predicted of this great sea, he being a man taught\nin weather prophecy, of chiefly rank on the side of Kalaimoku. This is\nwhat he prophesied: \u201cA chief will soon die,\u201d and shortly afterwards,\nNaihe, [84] a chief, died at Kaawaloa.\n\nAgain: About A.D. 1840, a great tidal wave occurred, at which the death\nof Keaweikekahialiiokamoku took place. That tidal wave was felt in\nseverity at Hilo. Such are similar incidents of the signs.\n\n\n\n\n40. SWARMING FISH.\n\nThese also were signs of the order of priesthood relating to chiefs. If\na swarm of fish was seen sometime, a swarm greater than was ever seen\nbefore, or if the fish had stranded on dry land, or simply died in the\nsea, the chief priest of the order of priesthood would declare: \u201cA\n[new] ruling chief is the meaning of this swarm of fish.\u201d (Just as\nhappened at [the death of] Nahienaena and also Kaahumanu).\n\n\n\n\nOF AN ECLIPSE OF THE MOON AND SUN AND STARS.\n\nThese were signs of the priesthood relating to great chiefs and their\nrelatives. If any of these signs were seen sometimes, the death of a\nchief was the result. An eclipse of the moon was sometimes alluded to\nas \u201cThe moon is consumed by the gods.\u201d In like manner reference was\nmade to sun, and star.\n\n\n\n\nOF AN AUREOLA.\n\nThe halo which sometimes surrounds the sun and the moon was called by\nthe people a luakalai [85] (aureola). If an aureola was seen encircling\nthe sun or the moon, then a dead chief would be the sequel. So the\npriests of the order of priesthood declared.\n\n\n\n\nOF THUNDER.\n\nThis was one of the signs which predicted the death of a chief. It did\nnot, however, apply to the thunderbolt at its proper time. When a clap\nof thunder occurred out of its proper time, or a dry thunder [86], then\nonly would the priest declare: \u201cA dead chief will be the sequel of this\ndry thunder.\u201d\n\n\n\n\nOF THE PRIEST.\n\nIf the priest knew of these signs he could not declare these things\nbefore the chiefs if they referred to them. Only when the king inquired\nthe interpretations of these signs, and the meaning thereof, would it\nbe safe to declare them; for, if the priest spoke of his translation\nregarding these signs, the king\u2019s own attendant would command [87] a\npriest for so doing.\n\n\n\n\n41. REGULAR SIGNS OF GREAT CHIEFS.\n\nThere were many regular signs of the order of priesthood relating to\nthe great chiefs in ancient times through the knowledge of the omen\nreaders, or the counselors.\n\n\n\n\nA PILLAR OF CLOUD.\n\nIf a pillar of cloud appeared on the ocean or over the land, the\ncounselors of the king knew that such cloud portended the coming of a\ngreat chief; perhaps a king. This sign did not, however, apply to a\nplace where the chiefs regularly resided; only when a king went from\nplace to place would this sign be seen. For instance: If a priest, or a\ncounselor resided in Hawaii and a pillar of cloud was seen on the\nocean, the priest would exclaim: \u201cWho can this chief be now coming on\nthe ocean? He is a great chief.\u201d [88]\n\n\n\n\nOF THE CENTRAL SIGN (ONOHI).\n\nThis was a mist on the crest of the clouds encircled by dark clouds; a\nmist in which the colors of the rainbow were mingled. This was called\nan onohi [89] by the counselors of the king, and was one of the signs\nrelating to royalty belonging to the order of priesthood.\n\n\n\n\nOF BLOOD RAIN.\n\nThis was one of the signs of royalty. It was called red rain as also\nblood rain, whether on land or on the ocean. Whenever a red rain was\nseen on land or sea, then a priest would remark: \u201cI wonder who will be\nthe chief that will die, as foretold by this red rain?\u201d The\ninterpretations of this sign, in relation to the chiefs were many,\nconcerning the demise, or the birth of a chief, or, of the approach or\ndeparture of a chief. These signs, such as the clappings of thunder,\nthe flashings of lightning, and the rain and wind on the ocean were all\nsigns of royalty and pertained either to a dying chief, a traveling\nchief, or the birth of a chief. These signs do not appear every day,\nbeing only seen at their proper time for such revelation.\n\n\n\n\n42. OF THE MASSAGE [90] PRIEST.\n\nThis was one of the divisions relating to the medical priests of the\norder of priesthood. These priests have their own particular knowledge\nand as a result other priests know not the attainments of the massage\npriest, because the skill of a massage priest included a knowledge\nrelating to the bones of the sick [91], and he could explain the\nailment which would appear at some future time.\n\nA massage priest could feel all over the body of a new-born babe, on\naccount of which he was called a massage priest. The work of the\nmassage priest did not pertain very much to adults; he could, however,\ntell the nature of the disorders or complaints, explaining fully the\ncause of the same, and he himself would prescribe the proper remedy to\ngive the sick.\n\nThere were not very many remedies used by the massage priest for the\nailments his profession was qualified to treat, like that of the\nregular medical priests; nor did he have auguries like them. His\nknowledge of complaints was by massage; by feeling the bones and the\narteries, and in that way only.\n\n\n\n\n43. KNOWLEDGE OF THE MASSAGE PRIEST.\n\nWhenever the massage priest commenced the work of his calling he would\nfeel all over the body, and if the complaint was found in an artery he\nwould say: \u201cYour ailment is in the artery.\u201d And so it would be if the\nailment was found in the bones. He could discourse on the complaints of\nthe bones. A massage priest would sometimes say: \u201cIf this ailment\ncontinues in the artery, death will be the result.\u201d In the same way\nwould he know of death if the ailment was found in the bone.\n\nIf the complaint was located in the bone, and he found that a bone was\nbroken, and had been in that condition for some years, if the massage\npriest felt the body and found such a disorder, then he would inquire:\n\u201cDid you have a fracture of the bone?\u201d The reason for this inquiry by\nthe priest was because he knew that a bone was fractured. Sometimes the\nmassage priest would ask: \u201cDid you not fall from a precipice, or from a\ntree, or from a horse?\u201d\n\nThe young or new-born babes were for the most part taken before a\nmassage priest, as some people supposed, \u201cin order to cure the ailment\nin childhood, lest it grow upon them to develop when he becomes man\ngrown.\u201d\n\n\n\n\n44. OF THE HOOUNAUNA (SENDING) [92] PRIEST.\n\nThe hoounauna priest was one who sent an evil spirit into a person not\nafflicted by disease. He was the keeper of the evil spirit or spirits.\n\nEvil Spirits. They were gods of the hoounauna priest. If the keeper\nwere to send his gods (the evil spirits) to go and heal a patient, then\nthe healing gods would all go on such service in accordance with the\norder of the keeper of the gods. The hoounauna priesthood was one of\nthe divisions of the order of medical priests, though they did not\npractice with medicines, because these priests never kept any such. A\npriest of this class had only one remedy, which was the awa.\n\nThe practices of an hoounauna priest are not as plain as that of other\npriests, except this; the hoounauna priest had only the following\ncourse to pursue: Supposing that the said hoounauna priest was called\nto heal a patient, he would go only to ascertain the nature of the\ncomplaint, and discovering it, he would declare that awa was the first\nthing to be sought; that when the awa was obtained the hoounauna priest\nwas the only one to drink thereof, for the proper performance of his\nwork. The following was what some people said: \u201cDrink the awa that the\nancestral spirits (evil spirits) may be pacified.\u201d Then the hoounauna\npriest, before he drank his cup of awa, would enjoin his gods to go and\nheal the patient. If one person was envious of another, the hoounauna\npriest was summoned to send the gods to go and impart sickness and\ndeath upon the envied by another.\n\nThis priest was one of the most dreaded of the priests of the order of\npriesthood. These priests were feared as much as the anaana and\nhoopiopio [93] priests. If an hoounauna priest was seen to enter a\nhouse, great apprehension would come upon some people, because this\nclass of priests in the order of priesthood was called \u201cthe priests of\nMilu.\u201d [94]\n\n\n\n\n45. OF THE HOOKOMOKOMO (ENTERING) PRIEST.\n\nThis was one of the priests enrolled as a class of the order of\npriesthood. The calling of the hookomokomo priest was the same as that\nof the hoounauna priest; the former, however, did not relate very much\nto the healing of the sick. The principal work of this priest consisted\nin taking the life of another, a sick person perhaps, thus: Supposing\nthat a person was envious of another, he then would summon an\nhookomokomo priest to impose death upon the envied one.\n\nThe hookomokomo priest had gods, in the same manner as the hoounauna\npriest. He did not have any auguries as the medical priest had. The\nregular custom with him was the use of the awa, which was the only\nthing to be partaken of before the gods were sent on their errand [of\ndeath].\n\n\n\n\n46. OF THE MAKANI (MYSTIC) PRIEST. [95]\n\nThis was one of the divisions of the order of priesthood, relating to\nmedical priests. But it was not like the prophesying divisions\nregarding auguries; these the mystic priest did not possess, as the\nmedical priest did. This priest had not even a healing calling. Awa was\nthe principal element with him, and what was mentioned regarding the\nsending priest, the same applies to the mystic priests.\n\n\n\n\nDESCRIPTION OF A MYSTIC PRIEST.\n\nA mystic priest was either a male or a female, with an entire human\nbody, but who had no knowledge of healing. When a mystic spirit\npossessed a priest, then he is called a makani priest, and this power\nwhich was upon him told him what was necessary for him to do, and\naccording to its dictation others obeyed, if they were of the sick.\n\n\n\n\nDESCRIPTION OF THE MYSTIC POWER WHICH POSSESSED A PRIEST.\n\nThe mystic power spoken of as controlling this priest was an evil\nspirit, or an ancestral god, and if it was not the latter that sat on\nthe priest, then it was the spirit of a man or a woman, or a young\nchild who had died.\n\nFor instance: When a mystic priest was summoned to come and examine a\npatient he would first drink the awa. Then some people would remark:\n\u201cDrink the awa to strengthen the [power of] the spirits.\u201d For if the\nmystic priest did not drink the awa the efficacy of its power would not\nproperly settle upon him. Sometimes, however, awa was not the only\ninducement for the spirit power \u201cto settle;\u201d it simply happened. Such\noperations were called a \u201csitting of the deity.\u201d [96]\n\n\n\n\n47. THE WORK OF MYSTICISM POSSESSING A PRIEST.\n\nDuring a priest\u2019s possession of the spirit power, the malady in a\nperson, and the cause of it would be known. The spirit \u201csitting\u201d on the\npriest would then say: \u201cYou are sick because of your vow.\u201d If the\ncomplaint was not caused by a vow, then the priest would say: \u201cYou are\nsick because some one is jealous of you.\u201d If these causes failed to\nsubstantiate the priest\u2019s declaration, then he would remark: \u201cYour\nmaunu [97] has been taken away,\u201d and so forth. Various and many were\nthe spirits which sat speaking through the mystic priest.\n\nIf the summoning of the makani priest was not for sickness, but for\nsome other cause perhaps, thus: Suppose a person had some property\nstolen and there was not the least trace of the thief, then the mystic\npriest would be called in to investigate, provided the power was\n\u201csitting\u201d on the priest. When the mystic power possessed the priest\nthen he would say: \u201cSo and so stole your money, which is hidden in the\nground,\u201d or such like\u2014there were many ways of mentioning it.\n\n\n\n\n48. OF A LOVE-INDUCING PRIEST.\n\nThis is a calling of the order of priesthood relating to prophecy,\nbecause a love-inducing priest operated in auguries. The love-inducing\npriest was either a man or a woman who understood the power of love to\ninfatuate one, and who could also break the spell of infatuation if the\ninfluence was meant for a man or a woman. He was, therefore, also\ncalled a \u201clove-releasing priest.\u201d The calling of this priest did not\napply to the love of the father or the mother or the family, but\nreferred to those who married, or lived in adultery.\n\n\n\n\nDESCRIPTION OF THE CALLING OF THE LOVE-INDUCING PRIEST.\n\nA deity dominated over the calling of the love-inducing priest, and\nthere were love potions to be prepared. Sometimes it was practiced with\nan evil intent, and sometimes worthily. The deity dominating this\ncalling would not comply if its ordinances were not observed.\n\n\n\n\nMETHOD OF THE LOVE-INDUCING PRIEST TO MAKE INFATUATION EFFECTIVE.\n\nSuppose that a man and his wife were living in harmony, but after a\nwhile their living together became disagreeable, so that the wife moved\nto some other place and lived there a long time, a willful desertion\nperhaps on the part of the wife for some reason, and afterwards the\nhusband learned that his wife had been won over by another man; on that\naccount perhaps he went to bring her back, but she would not return at\nthe time, or, if not so, perhaps the wife went to seek the husband\u2019s\nreturn and through such effort came together, but not long afterwards\nleft again and went with the man with whom she committed adultery in\nthe first place. For this reason her own husband became worried in mind\nfor the child-bearing [possibilities] by this distressing desertion.\nThen, in order to bring his wife back to cling to him as before, it was\nnecessary for the husband to summon the love-inducing priest to\nexercise his power for her return. The love-inducing priest would then\nperform his services in accordance with the wishes of the deserted\nhusband, whereby she was brought back and joined him as before.\n\n\n\n\nAUGURY OF THE LOVE-INDUCING PRIEST.\n\nA love-inducing priest had an augury. He would not perform any work [in\nhis calling] unless in accord with an augury assuring the return of the\ndeserting man or woman. If the priest had drawn lots relating to the\nreturn of the wife, and the result was favorable, he would explain the\nomen according to his knowledge; or if unfavorable, in this manner: \u201cWe\nwill not do anything with you because your wife will not return.\u201d If\nfavorable, others would say thus: \u201cYour wife will return; tomorrow at\nnight your wife will arrive at your house.\u201d These were the words of the\nlove-inducing priest after he had performed his ceremonies. A\nlove-inducing priest had great influence in his calling. Though a\nperson to be won back was over twenty miles away, or, it may be had\ngone to another island, through the power of the love-inducing priest\nhe would return in a very short time.\n\n\n\n\nTHE EVIL WORK OF A LOVE-INDUCING PRIEST.\n\nThe evil work of the love-inducing priest mentioned in this number\nconsisted in the priest performing according to the dictation of the\nperson ordering him. Some people would express their desire to the\npriest in these words: \u201cMake my wife ill with sores.\u201d If not this way\nthen in some other way, thus: \u201cMake my wife to leap down a precipice.\u201d\nThe priest performed only according to the words of the person so\nordering.\n\n\n\n\nTHE LOVE OF A PERSON ENCHANTED BY THE PRIEST.\n\nWhen a love-inducing priest wrought his power upon a person if intended\nto be a deep infatuation that would bring the parties to live together\nagain, when the love of the deserted wife or husband, it may be, arose\nit was either an intense love or else an idiotic infatuation.\nConsequently the person so enchanted had nothing else to think about,\nnot even an affection for her paramour, all the love being placed upon\nthe husband, or the child-bearing wife [as the case may be].\n\n\n\n\nCHARACTER OF INDUCED LOVE.\n\nThere is a vast difference between true love and induced love. When the\nlatter love arose it came with a heat, with trembling, with a hate for\nall other things; the only thing in mind being the wife, or the\nhusband, the eyes seeming to remain fixed. Such was the character of\ninduced or concocted love.\n\n\n\n\n49. OF THE ONEONEIHONUA (DEDICATION SERVICE).\n\nThis is a certain ordinance of the priesthood relating to the high\npriest, to the government, the chiefs and the common people.\nOneoneihonua was a prayer form of service. On the occasion of erecting\na temple, and when near its dedication, the district chiefs were\nassembled together, with the nobles and the courtiers, who all occupied\nthe forward part of a building prepared for the priesthood of the\nchiefs. The services then took place for the dedication of the temple.\nAt this time the oneoneihonua priest arose, and with an invocation\ndedicated the temple before the assembly. This was a great honor to\nstand forth on the day of the dedication of the temple, or in\nsanctifying a temple.\n\n\n\n\n50. SOME SIGNS PERTAINING TO FISHERMEN.\n\nFishermen had signs pertaining to the order of priesthood, important\nsigns too; auguries which exposed the mischievous actions of a husband\nor wife, or some one in the home. For example: The parting of a hook.\nSupposing that a person was going out fishing with the hope of making a\ngood catch, if the hook parted once and again and so continued, the\nfisherman would murmur, \u201cThose at home have transgressed.\u201d Thus the\nfisherman grumbled because he knew that the reason the hook parted was\nthe transgression of those at home, whether the wife or others.\nTherefore the parting of the hook was an omen of the fishermen,\nrelating to the order of priesthood.\n\n\n\n\nTHE TRANSGRESSION OF THOSE AT HOME.\n\nIt was customary with those whose vocation was that of fishing to have\ncertain regulations. Before a person went out fishing he would admonish\nthose who remained at home not to do any act which would interfere with\nthe fishing trip. He cautioned them in this wise:\n\n1. The wife was forbidden from committing adultery.\n\n2. Adultery by other inmates of the house of the fisherman was also\nforbidden.\n\n3. Fighting was forbidden in the house of the person going out fishing.\n\n4. Inquiries such as \u201cWhere is (the fisherman)\u201d while he was out on the\nocean were forbidden.\n\n5. Eating the bait reserved by the fisherman was forbidden.\n\n6. Covetousness during the fisherman\u2019s absence at sea was prohibited.\nIf any one of these things was violated by those at home while one was\nout fishing his labor was in vain; by observing the sanctity of the\nhouse of those going out fishing success would result.\n\nThe breaking of a hook was a recognized indication to the husband that\nhis wife committed adultery. The same would apply to all the inmates of\nthe house. In view of these interdictions some people strictly observed\nthem when a person went out fishing.\n\n\n\n\nGODS OF THE FISHERMEN.\n\nFishermen had gods just the same as other callings; none followed the\noccupation of fishing without a deity.\n\n\n\n\nCUSTOMS OF THE FISHERMEN.\n\nThe fishermen observed the customs of the order of priesthood. If a\nfisherman had a new seine, it was necessary to bring a sacrifice\nsanctioned by the order of priesthood, to be offered before using the\nnew net that it might be dedicated in the name of the gods [98] of\nfishing. The services were as follows: A pig was brought to a place as\nnear as possible to where the fishing was to be done; some of the\npeople roasted the pig and some went fishing; the fish or fishes first\ncaught in the net were to be roasted together with the pig; it was\ncalled a sacrificing net.\n\nWhen the pig was cooked all those who arrived at the place of fishing\nassembled together. The owner of the net then took a small portion of\nthe spleen, and of the snout, and of the tail of the pig, and took also\nthe nose of the first fish caught in the net, putting all these little\nthings together and placing them in a piece of potato, or kalo.\nThereupon the owner of the net first prayed to the god of fishing\naccording to the ordinances of the priesthood; after prayer the real\nowner of the net would be the first to eat the things set apart\naccording to the custom of such service, and together with the others\nwould partake of the things prepared, after the services of the\nsacrifice according to the rites of the order of priesthood were\nperformed.\n\nThis service was observed in all kinds of fishing. If a new line was to\nbe used, the same service performed for the net was also given it. No\nnet or line was used without first making an offering according to the\nrites of the order of priesthood.\n\n\n\n\nANOTHER WAY OF PERFORMING THE SERVICES.\n\nHere is another way wherein the fisherman performed the services for\nnets. If a fisherman had obtained an old net from another person,\nperhaps obtained by said fisherman through purchase, or made a present\nof; or perhaps said fisherman had a net which was desired to be changed\ninto a flying-fish net, it was therefore classed as a new net, for\nwhich the sacrificial offerings of the order of priesthood must be\ncarried out in the same manner as of a new net.\n\n\n\n\n51. THE OCCUPATION OF FARMERS.\n\nAgriculture had its god. [99] No person could cultivate without\nrecognizing the god of agriculture of the order of priesthood, for\namong those who served the said god of agriculture, it was necessary to\npray to them that the vocation might flourish.\n\n\n\n\nAUGURIES IN AGRICULTURE.\n\nThe occupation of agriculture had its auguries. No farmer would plant\nhis seed unless he observed the auguries of agriculture according to\nthe order of priesthood. A farmer could not even plant his seed unless\nhe did so in the days suitable for planting. Should a person plant his\nseed in days known to be unfavorable, the more experienced farmers\nwould predict failure through their observance of the rites of the\norder of priesthood.\n\n\n\n\nTHE PLANTING OF POTATOES.\n\nIn the cultivation of potatoes there were certain rules to be observed\nin their planting, because a person could not take one or another\npotato sprig at random, without properly examining the condition of the\nleaves that would be productive. For example: In plucking the potato\nsprigs that would bear fruit, the thriving condition of the leaves must\nbe seen to. If they were observed to be of a fine soft growth, or\nperhaps somewhat light colored, those sprigs were selected as being\nadapted to planting. The planter would then declare, \u201cThose sprigs will\nnot fail of yielding potatoes.\u201d But though the leaves were good and the\nday unfavorable for planting, they would not bear fruit; nothing but\nthe roots would be seen.\n\n\n\n\nANOTHER METHOD OF SELECTING SPRIGS.\n\nAnother method of selecting the potato sprigs was similar to the\naforementioned, but the farmer must be very careful in the plucking of\nthe same, thus: On proceeding to select the potato leaves, let him\nfirst dig down the potato hills to ascertain if they were full of\npotatoes, if so, then with assurance he could pluck the sprigs from its\nvine. The farmer would say: \u201cThese leaves will not fail to be prolific\nwhen planted, because the hills are full of potatoes.\u201d\n\n\n\n\n52. FAVORABLE DAYS FOR THE FARMER TO PLANT HIS SEEDS.\n\nThe days of a month were not all favorable for planting potatoes, for\none day had its own benefits, and another its favors; in the same\nmanner were the twelve months of the year, they were not all favorable\nmonths for cultivation. The following were the favorable days for the\nplanting of potatoes, melons and bananas:\n\nHilo.\u2014That was the first day of the month according to Hawaiian\ncalculation. That day was so named on account of the diminutive size of\nthe moon, and mentioned as being slender in appearance, and because of\nthat fact in the appearance of the moon it was called \u201cHilo.\u201d It was a\nfavorable day, and the potato, melon and banana seeds planted by the\nfarmer on this day would bear well.\n\nHoaka.\u2014That was the second day of the month, so named on account of the\nsimilarity of the moon that night with the arch of a door. [100] In\nlikeness to the curved lintel of a door so was the day named \u201cHoaka.\u201d\nThose who planted their seeds on that day would find them yielding\nplentifully. The favors of this day were similar to those of Hilo.\n\nThe Ku days.\u2014There were four of these days, and were called the cluster\ndays, each being named: Ku-kahi, Ku-lua, Ku-kolu, Ku-pau. The auspices\nof these days were similar to those of Hilo and Hoaka. If potatoes,\nbananas, or melons were planted in those days the bearing would be\ngood.\n\nHuna.\u2014This day was called after the moon, on account of the vanishing\nof the horns of the moon and becoming somewhat rounded. Therefore the\nname of this day was called \u201cHuna.\u201d [101] It was a favorable day for\npotato planting; the potato sprigs planted this day would bear fine\nfull potatoes; but if overburdened with soil forming the hills, the\npotatoes would be fibrous; otherwise they would be fiberless.\n\nAkua.\u2014The name of this day was called after the gods of the farmers, a\nday in which to kuloa [102] the growing plants of the farmer. The day\nwas of a two-fold character, a favorable and an unfavorable day. If\npotatoes were planted this day they would have, at bearing, a prolific\nyield, the following being applied by the farmers regarding it: \u201cThe\npotato has a monstrous yield.\u201d If the potato did not yield, the farmer\nwould refer to it as follows: \u201cHow unnatural is the unproductiveness of\nmy potato field.\u201d\n\nHoku.\u2014The time when the moon becomes complete and round was called\nHoku. [103]\n\nMahealani.\u2014The name of this day was so called because the moon was full\nand appeared early. And on account of the fullness of the moon it was\ncalled Mahealani. On these two days, Hoku and Mahealani, the potatoes\nwould be plentiful and of good large size. But if the leaves grew in\nabundance, the potatoes would be unwholesome; of a bitter or insipid\ntaste.\n\nThe appellation was given this day on account of the short retirement\nof the moon before it rose again. [104] This was a good day for\nplanting potatoes; the products would be long, but large-cored and the\nstem fibrous.\n\nKulu.\u2014The name was applied to this day on account of the lateness of\nthe moon, [105] rising shortly after midnight; this was a good day to\nplant potatoes; they are long, but full of ridges; [and] its principal\nroot has many branching ones.\n\nThe Laaus.\u2014These were three days. [106] They were free-bearing days,\nbut the potatoes were not good, being full of fibers. If the sprigs\nwere planted in the morning of any of these days they would not bear\nfruit for one year and a few months over.\n\nMuku.\u2014This was the last day of the month. This day was so called from\nthe fact that the moon was not seen the previous night, therefore it\nwas called Muku. [107] This was a favorable day for the planting of\npotatoes, bananas and melons, similar to Hilo, Hoaka, and the four Kus.\n\n\n\n\n53. OF DREAMS. [108]\n\nThere are many things related to dreams; some are beneficial and some\nnot. In a dream some things are revealed whereby a person may be\nadvised of what he should do, and the accomplishment of every thing\nwhich he intended to perform. Dreams have certain auguries in relation\nto the order of priesthood. Those who had knowledge of the\ninterpretation of dreams were among those who had a deep understanding\nof the auguries of dreams pertaining to life and death.\n\n\n\n\nTHE BENEFIT OF DREAMS.\n\nSupposing that one had a dream, a water dream, it was certainly a good\nsign.\n\nThe water dream. If a person was afflicted with a severe ailment, an\nailment which might be fatal, then before the medical priest operated\non him, he (the priest) would assert: \u201cShould you dream a water dream\ntonight, you will recover.\u201d This was one of the customary auguries by\ndream in connection with the order of priesthood.\n\n\n\n\nTHE SEA DREAM.\n\nThis was one of the worst dreams to be had in sleep. If a person had a\nsea dream before he was ill it foretold that the dreamer would be taken\nsick. Again. If a person dreamt of seeing another bathing in the sea,\nthe dreamer would not be affected but the person seen in the dream as\nbathing would be taken ill. But the usual result of a sea dream was to\nindicate blotches or other skin eruptions.\n\n\n\n\nGOING NAKED.\n\nThis was one of the most inauspicious dreams as it concerned illness\nand death. Supposing that a person was seen by another in a dream going\nwithout apparel, then the priest would remark: \u201cMisfortune will befall\nthat man;\u201d that is, the person seen in the dream going about without\nclothing.\n\n\n\n\nOF THE TOOTH EXTRACTING DREAM.\n\nThis was one of the most unfavorable dreams. If, in his sleep a person\nhad a tooth extracting dream, it was a dream foretelling the death of\none of his own blood. If the tooth extracted was from the left side,\nthen one would die from among the wife\u2019s relatives; but if the tooth\nwas drawn from the right side, then death would correspondingly occur\nfrom among the relatives of the dreamer. If the teeth extracted were\nfrom the front, the eye-teeth for instance, upper or lower jaw, then\nthe fulfillment of the dream would occur in the death of a near\nrelative of the dreamer. This, however, did not occur to those who were\nunaccustomed to the interpretation of the dream, and who had no idea\nthat the dream meant anything.\n\n\n\n\nTHE BURSTING [OF AN ABSCESS].\n\nThe interpretation of this dream is similar to that of the\ntooth-extracting dream. If a person suffered a \u201cburst\u201d in a dream or a\nvision, if it happened right in front, then the priest of the order of\npriesthood said: \u201cYour own relatives will die, those who are nearest to\nyou.\u201d If the burst occurred on the left side, then it concerned the\nwife and others who held relationship. On the other hand, if the\nbursting occurred on the right side, death would befall the husband or\nhis relatives, in case a man had the dream or vision. And if a woman\nwas the dreamer, death would befall her or her own relatives, if the\nabscess broke in front or on the right side.\n\n\n\n\nOF A HOUSE CONSUMED BY FIRE.\n\nThis was one of the dreams which foretold of the events which would\ntranspire the next day. If a dream of this character occurred to a\nperson at night, of a house being consumed by fire, its interpretation\nwould be as follows: A charge would come forth, perhaps an accusation\nliable to trial, and justly so; no good word had any reference for this\ndream. If a blaze was seen in a dream, but which (blaze) had not made\nany headway before it died out, then the charges would not be made\npublic; they would be adjusted and settled within the home. But if in\nthe dream the blaze was seen to spread and was not extinguished when\nthe dreamer awoke, then the accusations would become public, or perhaps\nbefore a trial court.\n\n\n\n\nANOTHER INTERPRETATION OF A FIRE DREAM.\n\nSupposing that a blaze was seen by a person in a dream, and that the\ndreamer endeavored to quench the fire and perhaps extinguished it; then\nsome words would come forth during the day, which, however, would not\nspread being only of small moment. If there was an encounter from the\nwords which came forth during the day, then the person who extinguished\nthe fire would be the one to suppress the quarrel during the day, if\nthe words referred to an encounter.\n\n\n\n\nANOTHER VERSION OF A FIRE DREAM.\n\nSupposing that a dreamer saw that one side of the house was destroyed,\nthen from the side destroyed by fire would the words of judgment come\nforth, or words of altercation or strife. If a person dreamed of a fire\nwhich spread all over the land, that fire did not have any relation to\nthe blaze above described. But a fire seen in this manner had reference\nto the kingdom, if an epidemic prevailed, or it might mean war. If not\nof that character perhaps the overthrow of the government. The high\npriests of the king were the interpreters of this dream to the island\nrulers.\n\n\n\n\nOF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER.\n\nSupposing that a light was seen moving from one division of land to\nanother, or from one house to another, in a dream, an interpreter of\ndreams or a counselor of the great order of priesthood would say: \u201cThe\nruling power of a certain chief will cease, and be given to another\nisland chief. If not an island chief, then a division or a district\nchief will be removed.\u201d However, if in the dream a light was plainly\nseen coming direct from a certain place and entered a dwelling, the\nhouse in which the light entered with the person holding it being\nplainly seen, then the interpreter of dreams, and the counselor of the\ngreat order of priesthood would say: \u201cAn overseership, or a division or\nisland administratorship will cease, and the benefits given to the\nperson who carried the lamp from another place.\u201d If the person who\ncarried the light and the owner of the house into which the light was\ntaken were plainly seen, then the dream had reference to them.\n\n\n\n\nOF TWO LIGHTS.\n\nSupposing [in a dream] that two lights were seen burning, going in\nopposite directions, each carried by an island chief, the dream meant\nthat they were two opposing lights, one chief opposing another chief.\nAnd if the dreamer saw the two lights burning, and the light carried by\none was extinguished, the high priest of the order of counselors would\nsay: \u201cWar will follow, and the person whose light was extinguished will\nbe vanquished. Victory will not be attained by him in wars.\u201d\n\n\n\n\n54. OF A BOWEL DREAM.\n\nSupposing that a man or woman had a bowel dream, and that the\nintestines were drawn out and not returned to their usual form, the\ninterpretation of the dream would be as follows: A man would leave his\nwife, or vice versa. If it did not so refer, the interpretation of the\ndream would be fulfilled in the death of either. The dream, however,\ndid not particularly apply to any other person; it referred to the\ndreamer himself.\n\n\n\n\nOF A KITE FLYING DREAM.\n\nThis dream had reference to no one else but the dreamer, whether it\nrelated to property, or referred to something else that he was perhaps\nin need of. If the dreamer, in a dream flew a kite and drew in the\nline, piling it up before him, he would have great hopes the next day\nof receiving a large fortune. If gambling occupied his mind it would\nsucceed. But if the dreamer flew a kite and while pulling in the line\nthe kite broke away, then he would not be fortunate the next day. If he\nwent out to gamble he would lose all, nothing remaining to him.\n\n\n\n\n55. OF POI FERMENTING AND SPILLING OVER A CALABASH.\n\nThis was one of the worst dreams in relation to altercations, or to\nother matters liable to trial. If a person dreamed of fermented poi,\nthat it spilled outside of the calabash, then the interpreter of dreams\nwould say: \u201cA word will come in the morning; a word which will be\nwidespread.\u201d But, if the dreamer saw that the poi fermented without\nspilling outside of the calabash before he awoke, then the interpreter\nof dreams would say: \u201cA word will come in the morning, which, however,\nwill not go forth at large.\u201d But if fermenting poi was seen in the\ncalabash, and that the calabash broke as the dreamer saw it, then the\ninterpreter of dreams would say: \u201cThis is a bad dream. If word comes\nand it relates to transgression, then it will not be without\nmisfortune.\u201d\n\n\n\n\n56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD.\n\nThere were various auguries recognized among this people relating to\nthe order of priesthood and which were not mentioned in the former\nnumbers. There were other auguries also which concerned everyone, those\nof the order of priesthood as well as others. But it was through the\norder of priesthood that these auguries became known to all the people.\n\n\n\n\nOF SMALL SPIDERS (KUUKUU).\n\nThis was one of the recognized omens and a lasting one. This kuukuu is\na spider which pays out its web from within itself. Suppose that a man\nwas resting sometime, and a spider was seen to drop right before him\nthen the meaning of such spider was that a benefit will come forth, or\nelse a stranger will arrive. But if the spider was seen to drop on the\nright, or left side, or had dropped behind, then it was a spider of no\nbenefit.\n\n\n\n\n57. TWITCHING OF THE EYES.\n\nThe twitching of the eyes was a sign which pertained to the order of\npriesthood. If the twitching of the eyes happened to a person then it\nwas something that foretold the arrival of a stranger, or mourning for\nsome dead person. Therefore the twitching of the eyes was followed by\nwailing, whether it be for the stranger, or for the deceased. If the\ntwitching of the eyes continued for several days, perhaps ten or more,\nthen ceased, its portent was about to be fulfilled; its consummation\nwould surely follow.\n\n\n\n\nRINGING IN THE EAR.\n\nRinging in the ear was also a sign which pertained to the order of\npriesthood. If a ringing in the ear occurred to a person, he would know\nthat he was being spoken ill of by some person. If the ringing was in\nthe right ear the priest of the order of priesthood would say that a\nman was the person speaking ill. And if the ringing was in the left ear\nthen the divining priest of the order of priesthood said that a woman\nwas the one speaking ill. The ringing of the ear did not refer only to\nevil speaking. It had reference also to matters of a different nature.\nIf sickness was to befall the person having ringing ears, that was to\nbe expected. These were the only two ways which it had any application.\n\n\n\n\nBRISTLING UP OF THE HAIR OF THE HEAD.\n\nIt is a creeping sensation in the head as though made by lice. There\nwere two appellations given to this sensation, \u201cBristling up of the\nhead,\u201d and \u201cSwelling of the head.\u201d If this sensation, the bristling up\nof the hair of the head, was felt by a person while he was simply\nidling away the time, with a feeling of contentment, there being no\ncause for dissatisfaction, the sensation coming on suddenly, then the\nperson thus affected knew that he was being spoken ill of. This had the\nsame divination as the ringing in the ears. This sign did not, however,\nrefer to this condition only, but had reference also to other matters.\nFor instance: Supposing that sometime remembrances came to a man\nthrough fear, of the sudden death of a person; if the recollection of\nthe dead person became very great, then the bristling of the hair of\nthe head would surely happen to that man. Fear was the cause.\n\n\n\n\n58. THROBBING OF THE FEET.\n\nThrobbing of the feet is a pulsating on the under or upper side of the\nfeet as though of something moving. If the throbbing of the feet\nhappened to a person at sometime it was an indication of removal to\nanother location at an unexpected time for removal, therefore when the\nthrobbing occurred a reality of the removal was apparent. However, if\nthe portent of the throbbing of the feet was not in this case\nconsummated, then it would be realized in the arrival of a stranger.\nTherefore this sign had reference to two instances only, the removal to\nanother location and the arrival of a stranger.\n\n\n\n\nMOLES OF PERSONS.\n\nThere are in the moles of persons some signs pertaining to the order of\npriesthood, but some people did not agree upon the interpretation of\nthese signs, some having different interpretations from others; but the\nhigh priests of the order of priesthood, and the counselor of the king\nknew the character of a person by the location of the mole, and would\naccordingly interpret the character of a person and all his acts.\n\n\n\n\nOF MOLES BETWEEN THE FEET AND THIGHS.\n\nIf the mole of a person was located on the feet, or on the calves of\nthe legs, or on the thighs, the counselor would say that he would be a\nperson moving about from place to place. But the counselor would\nexplain more fully thus:\n\nOn the Feet.\u2014If the mole of a person be located on the instep he was\nthe laziest of all persons, who merely loitered around without any\nserious thought for work; he would not remain settled in one place.\n\nOn top of the Foot.\u2014If the mole of a person was located on top of the\nfoot, it indicated him to be a wandering, lazy man, but not so lazy as\nthe man with the mole on the instep.\n\nBetween the Feet and the Knees.\u2014If a mole is located between the feet\nand the knees, it denotes an itinerant person, one not altogether given\nto wandering, but who would not remain in his birthplace.\n\nBetween the Knees and the Thighs.\u2014If the mole of a person was located\nbetween the knees and the thighs it denoted a migratory person, who\nhad, however, no great desire for roving but who would not settle down\nin his own place. He had, however, great desire for work.\n\n\n\n\nOF MOLES ON PRIVATES AND MONS VENERIS.\n\nIf the mole of a person was located on his privates it denoted him to\nhave a great tendency to lasciviousness, as Keawe, a most notorious\nperson in unlawful sexual intercourse.\n\n\n\n\nOF MOLES ON THE BACK.\n\nIf the mole of a person be on the back it shows him to be a selfish\nman, one who had no great consideration for his relatives. If the\nperson whose mole was thus located saw his relatives coming, he would\nimmediately turn his back in the direction his relative was coming,\nwhile the face was turned the other way.\n\n\n\n\nMOLE ON THE BACK OF THE NECK.\n\nIf the mole of a person be on the back of the neck it indicated him to\nbe the most powerful man in carrying loads on his shoulders, and who\nenjoyed lifting heavy weights. It had the same interpretation as the\nmole on the lower part of the neck where it meets the shoulders.\n\n\n\n\nMOLE ON THE NECK.\n\nIf the mole of a person be on the neck, especially on the throat, he\nwas very fond of edibles, thereby attaining the reputation of a\nglutton, provided it was upon his \u201cAdam\u2019s apple\u201d.\n\n\n\n\nMOLE ON THE NOSE.\n\nIf a mole was located on the nose the interpreter would say it is a\nkissing mole, because it is located at a place subject to kissing [or\nbeing kissed].\n\n\n\n\nMOLE ON THE EYE.\n\nIf the mole of a person be on the eye, the interpreter of moles would\nsay: \u201cIt is a contemptuous eye.\u201d That man or woman would not fail to\ncriticise the conduct of a person and all the acts that he did. Another\ninterpretation of this mole was: \u201cA lascivious and lustful eye,\u201d on the\nhusband or wife of another; also coveting the property of others, and\nthings of like nature.\n\n\n\n\nMOLE ON THE FOREHEAD.\n\nIt was said by wise counselors that if a mole was located on the\nforehead [of a person] he was an attentive and righteous man who would\nnot shrink from a resolution that he would make. If he failed through a\ndrawing back then his hopes also failed notwithstanding his great\ndesires.\n\n\n\n\nMOLE ON THE CROWN OF THE HEAD.\n\nIf the mole of a man was on the crown of his head, he was the most\nlearned man in a calling, whether it be that of a counselor, or a\ndiviner, learned in the edifying works of former times. Kings would be\nhis associates, and he would be a favorite of the chiefs. He would be a\nperson who would strictly observe the laws of the god of the order of\npriesthood.\n\n\n\n\nMOLE ON THE HANDS.\n\nIf the mole of a person be on the wrist-bone of the right or left arm\nit denoted him to be a powerful man in a fisticuff or an encounter, and\nin wrestling; one who would be victorious in all conflicts. Another\nattribute which this man would possess was his strength in playing the\npahee (sliding) and in bowling.\n\n\n\n\nMOLE ON THE LIP.\n\nIf the mole of a person was on the lip, that person would be fond of\ntattling, his usual occupation being that of a tale-bearer, and the\nconfidences of private conversations with his friends would not be\nobserved. It would not be long before he would divulge what they had\nresolved to do. And if a woman was the possessor of the mole she would\nexcel in tale bearing.\n\n\n\n\nMOLE IN THE PALM OF THE HAND.\n\nIf the mole of a person was on the palm of the hand then the high\npriest of the order of priesthood would say: \u201cHe is a man who will take\nanything he desires, stealing without being seen; he is a man who will\nexcel in mischief.\u201d\n\n\n\n\nMOLE ON THE EYEBROWS.\n\nIf the mole of a person was on either or both eyebrows, the counselor\npriest of the order of priesthood would say: \u201cHe is a very ill-natured\nman, and selfish also, seldom being amiable and kind, termed by\ncharacter readers as \u2018a bunch of bulrushes which could be smashed with\na rock.\u2019 If the man was eating and saw his friend coming, he would cast\nhis eyes down on the ground. If his anger was aroused his mind was\nsuddenly made up for a fight although he was not a man of strength.\u201d\n\n\n\n\n59. OF FAVORABLE MONTHS FOR BIRTHS.\n\nAmong the auguries that the character readers practiced, in the order\nof priesthood, the deportment and attributes of persons are known by\nthe months, as the character readers knew all about a person and his\ndoings by the month of his birth. As the auguries of the month of his\nbirth, so would his character and deportment be, whether rich, or poor,\nor favored.\n\n\n\n\nTHE MONTH OF IKIIKI.\n\nIf a child was born in the month of Ikiiki [109] he would become a man\nvery fond of agriculture. He had no great desire for a large number of\npeople in the home, especially if they were strangers; his own family\nwas uppermost in his mind.\n\n\n\n\nTHE MONTH OF KAAONA.\n\nIf a child was born in Kaaona, [110] if a boy he would be much sought\nafter by women and favored in all his works. Ruling chiefs would be his\nassociates and he would be a general favorite among them. As the name\nof the month indicates, so were the acts of the man; such a person was\ncalled: \u201cThe intoxicating shrub of Makalei\u201d [111] (which was a favorite\nintoxicant plant of the fishes).\n\n\n\n\nTHE MONTH OF HINAIAELEELE.\n\nIf a child was born in Hinaiaeleele [112] he would be a lazy person,\ngreatly desiring pleasure, and an ignoramus. As the month was something\nof a shady hue, so were all the acts of this man.\n\n\n\n\nTHE MAHOE-MUA AND MAHOE-HOPE.\n\nIf a child was born in the Mahoe-mua [113] and the Mahoe-hope, [114] he\nwould be a man who sometimes indulged in doing mischief, and sometimes\na man of good behavior. He was fond of agriculture and fishing. If he\ndid mischief in the first place, all his future acts would be of evil.\nIf good behavior was his first act and an evil deed the second he would\ncontinue in evil deeds till death; his mind would not revert back to\nhis first act.\n\n\n\n\nTHE MONTH OF IKUWA.\n\nIf a child was born in the month of Ikuwa, [115] he was a loud-voiced\nchild but a man much liked by the chiefs as a heralding officer. Like\nthe thunder clap in Ikuwa so he was considered in the opinion of the\ncounselors of the order of priesthood.\n\n\n\n\nTHE MONTHS OF WELEHU AND MAKALII.\n\nIf the birth of a child occurred in Welehu, [116] or Makalii [117]\u2014they\nbeing auspicious months\u2014he would be a man of many children. It referred\nto women also. If a man and woman were married, and their birth month\nthe same, their family would be large and termed \u201can assembly of\nmanini, or school of uhu.\u201d\n\n\n\n\nTHE MONTH OF KAELO.\n\nIf a boy or girl was born in the month of Kaelo, [118] he had much\naffection for his wife and family; the same of a woman. He was also\naffectionate to a person who made an impression upon him; he, or she,\nwas charitable and had a host of friends.\n\n\n\n\nTHE MONTH OF KAULUA.\n\nIf a person was born in the month of Kaulua, [119] \u201che was a chief, an\nisland chief, a mighty man in battle who would be victorious at all\ntimes. He would be a very brave man, a violent tempered chief or\ncommoner.\u201d Like the month so would be the character of the child born\nin this month, because during that month the sea broke in billows in\nthe ocean, which were called \u201cthe violent billows of Kaulua.\u201d\n\n\n\n\nTHE MONTH OF NANA.\n\nIf the birth of a person occurred in the month of Nana, [120] he always\nhad faith in receiving everything that he desired; he had confidence in\nfarming, in fishing and every occupation which he could think of,\nwhether it be right or wrong.\n\n\n\n\nTHE MONTH OF WELO.\n\nIf a person was born in the month of Welo, [121] he was a man skilled\nin divination and counseling. He was an illustrious person, and his\nchildren were distinguished also after him. His descendants were always\neminent.\n\n\n\n\n60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD.\n\nMention has been made in former numbers in relation to agriculture\nregarding favorable days for planting, but no mention was made of the\nfavorable months. Divination of days was different from that of months.\nThe works of the farmers were named after the months; according to the\nnames of the months so would be the result of the work.\n\n\n\n\nTHE MONTH OF IKIIKI.\n\nBefore the approach of the month of Ikiiki, the farmer prepared to work\nhis field and set out his plants; after his plants had matured, then\nthe farmer was ready to eat the produce which he had cultivated in the\nmonth of Ikiiki; and this was what the farmer said: \u201cIn the month of\nIkiiki the first fruits of my plants will be gathered.\u201d But if the\nyield in the field changed, famine would be the result. This month had\nonly two interpretations, \u201cweariness from food,\u201d or \u201chard pressed by\nfamine.\u201d Therefore this month was favorable to the farmers, but\ndistressing to certain others. The words of the farmers, applied,\nhowever, to dry land; they did not refer to wet lands.\n\n\n\n\nTHE MONTH OF KAELO.\n\nThis was the favorable month for the plover snarer\u2019s ambitions, as it\nwas the season in which the plover fattens. Hence the saying by the\ncounselors of the order of priesthood: \u201cKaelo is the month when the\nplover are plump.\u201d\n\n\n\n\nTHE MONTH OF NANA.\n\nPrior to the month of Nana the fishermen prepared the flying-fish\nseine, because the fish diviners foretold that: \u201cIn the month of Nana\nthe flying-fish are fat.\u201d The fish diviners, when the fishing months\ncame, could foretell the time of performing the works of their vocation\nwhich were soon fulfilled according to their words.\n\n\n\n\n61. AUGURIES OF THE CANOE-HEWING PRIESTS.\n\nThe canoe-hewing priest was a notable personage. He was a capable man\nin his calling; he also had an augury in keeping with his profession of\ncanoe hewing. He could not commence to perform the duties of his\ncalling unless he supported the ordinances of his profession according\nto his gods; only by having a favorable night during sleep could he go\nand perform the duties of his vocation; but if his dream had reference\nto death, then he could not go up to hew canoes. If he persisted then\nthe result would be fatal.\n\n\n\n\nBEGINNING OF CANOE HEWING.\n\nA canoe-hewing priest should first instruct a person who desired to\nlearn canoe hewing, also teaching him other things which were edifying,\nby acknowledging the deity, and instructing him also in the auguries\nrelating to the vocation of canoe hewing.\n\n\n\n\nLEARNING OF THE CANOE-HEWING PRIEST.\n\nWhen the canoe-hewing priest reached the koa tree which he had chosen\nto hew into a canoe, he must first look up to the branches of the tree\nso selected, and when he had noted the traveler\u2019s branch, [122] he\nwould cut at the base and at the side of the tree bearing said\ntraveler\u2019s branch.\n\n\n\n\nOF THE TRAVELER\u2019S BRANCH.\n\nThis was the branch of the tree which the canoe hewers and timbers\ncutters took particular observation of because, on the side of that\nbranch the tree would fall when cut, and that was why it was called by\ncanoe-hewing priests \u201ca traveler\u2019s branch.\u201d\n\n\n\n\nMARKS OF A GOOD OR A DEFECTIVE CANOE.\n\nWhen the koa tree intended for a canoe fell and the top was cut off,\nthen the canoe-hewing priest watched for the coming of the elepaio\nbird, which augured its perfectness for a canoe, or its defect. When\nthe elepaio bird darted down from the sky and landed on the trunk of\nthe tree intended for a canoe, the canoe-hewing priest watched its\nconduct.\n\n\n\n\nBEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE.\n\nIf the bird darted down and perched on the trunk of the tree and then\nran along the trunk to the other end, the canoe-hewing priest would\nremark: \u201cThe canoe is perfect.\u201d The conduct of the bird in running\ndirect from the base to the end was the sign which enabled the priest\nto pronounce it perfect. Where the bird traversed was the top opening\nof the canoe. Supposing that the opening of the canoe which the bird\napparently intended was underneath, the bird would fly to a certain\nheight, then circle over the tree, the priest would understand that it\nwas urging the turning of the tree. But if the opening that the elepaio\nintended to be was on the side, it would fly in that direction. On the\nother hand, if the bird came and stood on the trunk of the tree\nintended for a canoe, if it continued to remain there for some time,\nthe canoe-hewing priest knew that a defect was at that point. If the\nbird again ran from the trunk and stood in another place, then another\ndefect was at that locality, and thus the bird would indicate all the\ndefects in the canoe, whether it be rottenness, hollow-cored, or\nknotted. In this way the canoe-hewing priest was made aware of the\ndefects of the [tree for a] canoe.\n\n\n\n\n62. THE GOD OF THE CANOE-HEWING PRIEST.\n\nKupulupulu was the god of the canoe-hewing priests, and Mokuhalii the\ncanoe-hewing priest who attended the deity. They, Mokuhalii, a male\ndeity, and Leaka, his wife, a female deity, were deities of the canoe\nhewers, and the canoe-hewing priests and their offspring descending\nfrom them.\n\n\n\n\nOF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST.\n\nCanoe-hewing priests performed an initiation service at the beginning\nof canoe-hewing, but the service did not relate to priests already\nestablished. When a person desired to learn canoe hewing he had to do\nas his instructor directed him. When his canoe was completed it was\nessential to purchase a pig and other necessaries, which should not be\nbought cheaply as in the case of other canoes. The requirements for the\ncanoe of a new priest being purchased cheaply depended upon the\nacceptance of the offering service. In the service if the augury stood\nfavorably, it would be apparent to the instructor that his pupil would\nprosper in the vocation of canoe hewing, but if the augury was\ninauspicious, then the instructor in canoe hewing would say that the\npupil could not learn the calling. If the augury foretold death then\nthat person would surely die if he persisted in canoe hewing; therefore\nit had better be left alone.\n\n\n\n\n63. THE PROFESSION OF SPEAR HURLING.\n\nSpear hurling was an exhilarating profession, and a warlike vocation\nalso. Spear hurling was practiced for offensive and defensive fighting;\nit was not generally taught to the common people, but only to those at\ncourt; only a few of the common people understood fighting with spears.\n\nSpear throwers had a tactical profession, one of skill; an accomplished\nspearsman could stand before many [123] spears hurled at him; if a\nscore of spears were hurled at an able spearsman they would not\novercome him, in spite of their number.\n\nThere were two principal things in spear hurling; dexterity in dodging,\nand skill in throwing, the spear. One who was dexterous in throwing the\nspear, however, could not make a success before one who was clever in\ndodging. If an expert dodger was seen [in action] then tremendous\napplause for him would be heard. Dexterity in throwing and agility in\ndodging should be incorporated in one person.\n\n\n\n\n64. AUGURIES IN SPEARSMANSHIP.\n\nInstructors in spearsmanship maintained certain auguries in relation to\nthe order of priesthood. One would not instruct spearsmanship if an\ninauspicious augury foretold misfortune and adversities which might\noccur afterwards. One could not go to fight in a spear battle unless\nskilled; only by practice, if the augury was favorable, could a person\ngo to battle. Otherwise it was improper to go.\n\n\n\n\nAUGURY FOR INITIATION.\n\nWhen one is learning spearsmanship efficiency must be certified to by\nthe initiation ceremony. If a pig was to be the sacrifice, the spear\ninstructor would examine it after being cooked and taken from the oven.\nIf he was satisfied that the pig of the ceremony was appropriate he\nwould say: \u201cthe ceremony is well.\u201d\n\n\n\n\nAUSPICES OF THE INITIATION CEREMONY.\n\nThe perfectness of the graduation ceremony of the scholar in\nspearsmanship depended upon the uncracked condition of the roasted pig,\nand the completeness of all the work done from the initial lesson to\nthe time of the ceremony. Then only was the service considered perfect.\n\n\n\n\nAN IMPERFECT CEREMONY.\n\nIf the instructor in spear hurling noticed that the roasted pig was\ndefective, perhaps a crack on its back, then the back of the novitiate\nwould be pierced by his opponent in battle. Wherever cracks appeared on\nthe initiation pig there would the injuries be inflicted on the person\nof the scholar. According to the priest\u2019s ordinances so would be the\nresult.\n\n\n\n\n65. OF THE PROFESSION OF BONE BREAKING.\n\nBone breaking was a profession of hostility; it was taught in\npreparation for the day of battle or other encounters; it was practiced\nto guard against the strength of an opponent intending to inflict an\ninjury. But practicing bone breaking did not always bring victory to\none having an excellent knowledge of the profession. If a person had\ngreat strength and was uninstructed in the profession of bone breaking,\nhis great strength would not avail him against a feeble old man who was\nskilled in bone breaking. Of two experts in bone breaking who had the\nsame instructions, if one had more strength than the other, the\nstronger would be victorious.\n\nOf bone breaking. Pikoi [124] and bone breaking constitute this\nprofession. When a person desired to learn the profession, he was\ntaught by the instructor in the ordinances of bone breaking deity,\nstrictly obeying the counsels of the instructor. During the course of\ninstruction only ten evenings or ten noon times were occupied, after\nwhich the augury pig was roasted. If the pig was faultless in its\npreparation, then his bone breaking practice would be successful. But\nif the augury pig was faulty, chinked perhaps, the instructor would\nsay: \u201cIt is of no use seeking to learn bone breaking, because, where\nthe pig was cracked, there an injury would be inflicted.\u201d\n\nAn incident of Kekuaokalani. During his instruction in the profession\nof bone breaking, and after the augury pig was roasted, the whole pig\nwas faultless except for a chink on the leg. His instructor then said\nin accordance with the rites of the order of priesthood: \u201cIt will not\nbe safe for you to go into engagements of war or of any other conflict,\nbecause you will receive an injury in the same place as the chink on\nyour pig.\u201d But Kekuaokalani did not pay attention to the words of his\nbone breaking instructor, and during the battle at Kuamoo, in Kona,\nHawaii, he was hit by a bullet in the calf of the leg.\n\n\n\n\nTHE DEITY OF THE BONE BREAKERS.\n\nKuialua was the name of the deity of the bone breakers. Before entering\nthe instruction house of the profession of bone breakers, the scholar\nmust first offer reverence to the deity, Kuialua, at the same time\nmaking a noise by stamping the ground near the doorway of the house\nwith his feet. After the scholar had first made a noise with his feet,\nthen the instructor would respond in the same manner as the scholar had\ndone.\n\n\n\n\nMANNER OF MAINTAINING THE BONE BREAKING DEITY.\n\nThe manner of maintaining the deity of the profession of bone breaking\nwas very strict; all that the instructor advised must be complied with.\nThere were numerous sacred ordinances of the god of the profession of\nbone breaking; if any ordinance thereof was violated, judgment would be\nmeted out by the deity, if it be the crippling of a leg, well and good;\nor if the punishment was of another form of deformity according to the\nwish of the god of bone breaking it would be the penalty.\n\n\n\n\n66. TRADING AS RELATED TO AGRICULTURE.\n\nThere were auguries relating to trading in the order of priesthood. If\na person desired to exchange the produce of his field, intending to\nbarter, if for fish the auguries would begin to show when the food for\nthe exchange was placed in the oven. If the signs were favorable for\nthe disposal of his product it was an assurance that he would quickly\nexchange the food he had roasted for his trading. For instance: If the\nfood was placed in the oven, failure in trade would be shown when the\noven was uncovered. If the oven was without heat and the food uncooked,\nthe diviner of trade would say: \u201cA trip for trading can not be made.\nPersistency would result in death on the ocean.\u201d\n\nSuccess of a trading trip depended upon the proper tying of the\nbindings of the bundles of food. If, at the time of tying the ki, or\npandanus leaf wrappers the bindings snapped, the priest of trading\nwould say: \u201cIt will not be long before my bundles of food are disposed\nof, because the bindings of the bundles of food tell of their quick\ndisposal.\u201d\n\n\n\n\n67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES.\n\nThe high priest of the king had an important duty to perform at the\nrites of a dedication service in the temple on sacred nights. It was an\nimportant work to preside over a service during these ceremonies;\nnoises were not to be made; pigs must not squeal, dogs must not bark,\nit was so strict. If the mud-hen chirped when the services were being\nobserved, the high priest would say: \u201cThe services are inauspicious and\nimproper;\u201d it was inappropriate for the priest to perform the services\nthen on account of the chirping of the mud-hen.\n\n\n\n\nOF HULAHULA.\n\nHulahula was the name of the services of the sacred palm (loulu), which\nwas an important ceremony observed in large temples like Leahi, [125]\nMookini, and Puukohola, and other temples of like character, and in\nwhich only the chiefs participated on that night.\n\n\n\n\nMETHOD OF CONDUCTING THE CEREMONY.\n\nThe ceremony was held only at night, at a time when everybody was in\nslumber, in the solitude of night. At that time the high priest and the\nchiefs entered the place where the services were to be held, an\noccasion whereby the king might learn clearly the favorable or ill\nauspices of coming events. The observance of the ceremony made it a\nmost solemn night, [so sacred] that death would be meted out to the\nperson who casually passed by; animals would also be slain. On the\nevening when the king made his entry into the temple, and at the proper\ntime for the service the high priest performed his duties in accordance\nwith the order of priesthood; if the ordinances were perfectly\nobserved, the chirping of a mud-hen not occurring throughout the\nceremonies, then the high priest of the order of priesthood would say:\n\u201cThe ceremony is perfect; there was no flaw. If there is to be a battle\ntomorrow victory will be the result.\u201d\n\nAgain: As the priest became cognizant of the thoroughness of the\nservices he would lie down on the ground and look for omens in the\nheavens. If the priest noticed that the heaven was thickly covered with\nclouds and clear in the center, he would boastingly exclaim: \u201cFish will\nbe surrounded by the seine tomorrow; now save the salt.\u201d But if the\npriest noticed that one side of the heaven was over-clouded, and the\nother side was clear, then he would say: \u201cTomorrow, place the canoes in\nthe shed; let no voyages be taken, else death will result.\u201d [126] These\nwere the interpretations of the priest in relation to the omens in the\nheavens. For if the king did not heed the words of the priest,\nmisfortune would be the consequence. It was better to be mindful.\n\n\n\n\n68. OF WAIMAKAUA.\n\nWaimakaua was the name of a service maintained in a temple whose\ntimbers were of the lama [127] tree. This service was for the\nflourishing of the crops. If the land had suffered under a great famine\non account of the heat, perhaps, and that it was a very scorching\nseason so that the things planted did not grow, then it was necessary\nthat the Waimakaua service be held. [128] If the same was auspicious\nthroughout the works of the order of priesthood, rains would soon\nfollow. That is why that service was called Waimakaua, a crop\nflourishing service.\n\n\n\n\nOF PUEA.\n\nThis is the name of a service relating to the Makahiki (or New Year\u2019s)\ngod. The observance of this service was held during the journey of the\nakualoa (long god) and akuapoko (short god) [129] directed its\nceremonies.\n\n\n\n\nHOOWILIWILIMOO. [130]\n\nIt is the name of another service which was observed for the benefit of\nall the people, which was held in the daytime. If the service was\nproperly conducted without the least defect, the people would be\nprofited, and no misfortune would occur.\n\n\n\n\nONEONEIHONUA. [131]\n\nThis was a service which related to the chiefs only; ohia was the\ntimber used for the temple which was called the Hakuohia [132] (Lord of\nthe Ohia).\n\n\n\n\n69. METHOD OF BUILDING THE TEMPLE.\n\nWhen the king desired to build a temple the high priest of the order of\npriesthood would select the place where the temple was to be erected,\nthis priest [133] was called the architect. In relation to the work of\nthe temple, the priest must first prepare the sacrifices of pigs, red\nfish, coconuts, as offerings to the deities. When the people reached a\ntree, the pig and other sacrifices prepared were offered to the gods.\n[134] After the tree was cut and hauled down, then was the time for a\ntransgressor to be sacrificed and laid near the hole where the timber\nwas to be placed. The post ka pouamanu, [135] was then erected. It was\nthe post at the rear of the house at a place opposite the entrance. At\nthe completion of the temple an altar was built where the human\nsacrifice was placed.\n\nIn building a temple for the use of the people, it was not constructed\nexactly like that of the chiefs. The chiefs had large temples, and the\npeople of several districts, or an island, built them. A temple was\nconstructed with a name for each division from the exterior to the\ninterior. Outside of the temple it had a certain name called the kipapa\n(pavement); inside of the kipapa was the drum house, and further in\nfrom this place were the pebbles, [136] which was nearer the paehumu,\nand still further in was the kamana, the paehumu [137] itself; and\ncoming to a higher place in the temple was the moi [138] which was\nequal to the mounting division of the anuu. It was customary in the\nlarge temples of the chiefs that two compartments were set apart, [139]\none for the king at a certain place, and one for the priest at a\ncertain place in which he observed the ordinances of the order of\npriesthood.\n\n\n\n\nOF DEDICATION SERVICES.\n\nDuring the dedication services, those days were very solemnly observed\nuntil the restrictions were raised or released; then if a battle\noccurred soon after and the king of one side was killed, a most\natrocious work was enacted. The dead king was placed on the altar\nplatform and two pigs were placed together with him, one on his right\nside and one on his left. As the dead king had been laid face downward,\nhis right hand was placed on one pig and the left hand on the other. He\nwas to remain thus until in a very advanced state of decomposition,\nstretched and swollen on the platform.\n\n\n\n\nERECTION OF TEMPLES FOR THE COMMON PEOPLE. [140]\n\nIf the common people desired to erect a temple, a small enclosure would\nbe satisfactory; a place for the reception of the idol was raised while\nthe person who offered the sacrifice had a lower place [prepared for\nhim]. The image was wrapped in cloth, either red or white cloth, as\nsuited the opinion of the idol keeper, and the things to be sacrificed\nwere pigs, red fish, coconuts and other things that the keeper thought\nwere proper to offer as sacrifices.\n\nIf a person committed a very grave offense, his sacrifice must be\nbrought before the deity, with supplication, thus: \u201cO god, here are\nedibles, pigs, coconuts, red fish, and also garments. O Kanehekili, O\nKanewawahilani, O Kauwilamakaehaikalani, [141] watch over your\noffspring.\u201d In this manner a person\u2019s very serious transgressions were\natoned for.\n\n\n\n\n70. GOD OF THE HIGH PRIESTS CONDUCTING THE SERVICES.\n\nA feather idol [142] was the deity of the high priests who conducted\nthe services. The image must be well taken care of. It was an idol with\nfeathers braided around its head, and the priest depended upon it for\nthe success of his calling. If his deity was forgotten [143] where the\nservices were held the result would be an overthrow. Under a similar\ncircumstance Hewahewa [144] prophesied the overthrow of the government\nof these islands, in the following manner: Maliu was a priest who, at\none time, conducted a palm (loulu) temple service called Hulahula\n[145]. At the conclusion of the services that night Maliu walked out of\nthe temple, and when he was a few fathoms distant therefrom his\ncompanion asked him of the image. Maliu replied that he had forgotten\nand left it.\n\nJust then the thought of his blunder occurred to Maliu, and he said to\nhis priest companion that, according to the augury which applied to\nhim, \u201cAn overthrow will be the result of this neglect of the deity, an\nevent the like of which was never seen before.\u201d The matter was\ntherefore reported by Maliu to Hewahewa, the high priest of Kamehameha.\nOn hearing of it Hewahewa remarked: \u201cThere will be an overthrow in the\nfuture; no greater reverses will ever occur than the one forthcoming;\nhillock places in the land will become ravines; the cliffs table lands;\nthe smooth faces of the steep precipices will become settlements.\u201d\n[146]\n\nFulfillment followed this prophesy of Hewahewa; idols were cast down,\ntemples became useless, and people of the lower class were raised above\nand ahead of some of the dignified personages, and some of the latter\nbecame worthless, and the great chiefs became subject [147] to the laws\nof the land.\n\n\n\n\n71. OF CELEBRATED PRIESTS IN RELATION TO THE PRIESTHOOD.\n\nThere were numerous celebrated priests of former times spoken of in the\npriestly records and in legends. They were god-serving people,\nrighteous and peaceful under the laws of god; they observed holy days\nand sacrifices; they were devout.\n\n\n\n\nSOME FAMOUS PRIESTS.\n\nThere were only a few priests who were famous for their learning in\nforetelling future events. Moi [148] was a famous priest in prophesying\nof forthcoming events; he was the priest of Kapepeekauila, a king of\nMolokai, whose royal abode was on Haupu. [149] Kapukaihaoa was the\nfamous priest of Oahu. He could discern mysteries and secrets and\nforthcoming events. He lived in Kaipapau, Koolauloa.\n\n\n\n\n\n\n\n\nMOOLELO NO KO HAWAII OIHANA KAHUNA I KA WA MAMUA, I KAPA IA HE\nHOOMANAMANA.\n\n\nHE MAU OLELO HOAKAKA.\n\nMamua o kuu kakau ana i ka moolelo no ka oihana kahuna, aole e hiki\nia\u2019u, ke lawe mai i ka mookuauhau o ka poe nana i hookumu ka oihana\nkahuna ma keia aina, ma keia kakau moolelo ana, no ka oihana kahuna,\nnokamea, aole wau i ike i kekahi mea e ola ana i keia manawa nana e\nhoomaopopo mai ka moolelo o ka poe nana i hookahua ka oihana kahuna ma\nkeia lahui; aka, eia wale no ka mea maopopo ia\u2019u, ma keia moolelo ana:\nUa hoomaopopo ia e a\u2019u ma ka lohe ana i na hana oihana kahuna o keia\nmau aina i ka wa mamua, nokamea, i ka umikumamaha o ko\u2019u mau makahiki,\nia manawa ka hoomaka ana o\u2019u e lohe maopopo i ke ano o ka oihana\nkahuna, a mai ia manawa mai a hiki i ka M. H. 1838, ko\u2019u lohe liilii\nana no ke ano o ka oihana kahuna.\n\nI ua makahiki 1838 la, oiai ua noho ae o Mr. E. Bailey a me Mr. Berist\n[Bliss] ma Kohala, he mau Misionari Amerika, i ka manawa hoi i kukulu\nae ai laua i mau hale Hawaii no laua, i kela manawa, aia ko\u2019u mea nana\ni hanai e noho ana ma Nunulu i Kohala, ia manawa. O Kaili kona inoa, ua\nkomo i loko o ka papa helu o na \u2019lii ma ka aoao o Kalanimoku, he\nmakuakane oia no L. Haalelea.\n\nI ka manawa i kukulu ae ai ua mau misionari la i mau hale no laua ma ke\nano Hawaii, ia manawa i hoike ae ai ua mea nei o\u2019u nana i hanai i ka\nike ma ka oihana kahuna, a penei. Kukulu mua o Mr. Berist i kona hale,\nnana aku la ua mea nei o\u2019u nana i hanai, a ike aku la ua hewa ke kulana\no ka hale, a hewa pu me ke kahua kahi i kukulu ai, a hewa hou ma ke\nkulana o na pou. Ia manawa, olelo ae la ua o Kaili: \u201cIna o kela manawa\ni hala aku nei, ua hewa ka hale. Aole e liuliu ka mea nona ka hale,\nhele aku ma kahi e. Aole hoi, he wa hou keia, ua paa i ka mana o\nIehova, aole hoi e hiki.\u201d\n\nA paa aku la ko Berista hale, he mau la mahope mai kukulu ae la o Mr.\nE. Bailey i kona hale, ma ke ano Hawaii no. Ia kukulu ana a paa, a koe\nhookahi kala. Ia manawa, wawahi hou ia kekahi aoao, a ako hou. Ia\nmanawa, olelo hou ae la no ua o Kaili e like me ka olelo ana i ka hale\no Mr. Berist. Aneane elua makahiki ka noho ana maloko o ua mau hale\nnei, alaila hoi aku la i Iole. A ma ka M. H. 1841, hoi loa aku la o Mr.\nBerist i Amerika, a o Mr. E. Bailey hoi, hoi aku la i Wailuku, Maui.\nOia ka hooko ia ana o kana ike oihana kahuna. A mahope mai o ia manawa\nko\u2019u lohe liilii ana no ka oihana kahuna, a hiki i ka M. H. 1854, ma ka\nmalama o Iune.\n\nIa manawa, ua mahuahua mai ia\u2019u ka lohe ana, no na ano oihana kahuna a\npau. E pili ana i ka oihana kahuna lapaau maoli, oihana kahuna a\nkilokilo, nanauli, a me ke kuhikuhi puuone, o ke kahuna anaana a me ka\nhoopiopio, nokamea, o ua mea la o\u2019u nana i hanai, ua ao ia i ke\nkilokilo a me ka nanauli. Ua ao ia no hoi i ka lapaau maoli, a ua ike\nno hoi i ka anaana ana a me ka hoopiopio. A ua koe ia ia ke kuhikuhi\npuuone. A o ke kane a ke kaikuaana o ko\u2019u makuahine, a me ke kaikuaana\no ko\u2019u makuakane, a me ko\u2019u mau kaikuaana, ua ao ia lakou ma kekahi mau\nano oihana kahuna, a owau a me ko\u2019u kaikuwahine, a me ko maua mau\nmakuawahine, na mea i ao ole ia.\n\nMa keia mau mea, ua lohe wale wau i ke ano o ka oihana kahuna ma kekahi\nmau mea, ma na mea i ao ia e ko\u2019u hanauna; a mamuli o keia mau kumu i\nkakau iho ai wau i keia moolelo o ka oihana kahuna. Aka, aole nae wau i\nhoomaopopo e malama i moolelo o keia ano, a ma ka malama o Iune M. H.\n1862, hoomaka iho la wau e kakau i keia moolelo o ka oihana kahuna, no\nloko mai nae o na mea a\u2019u i lohe ai, mai ka M. H. 1837 a hiki i kuu\nkaapuni ana no ka Nupepa \u201cHoku o ka Pakipika.\u201d\n\nA ma ka M. H. 1863 ma ka malama o Aperila, hoomaka ia ke kukulu ana i\nAhahui imi i na mea kahiko o Hawaii nei. Ia manawa kakau hou au maluna\no keia kumumanao. Aka, aole wau i kakau i keia moolelo me kuu manao ua\nkina ole wau ma keia kakau moolelo ana. Malia paha o ili mai ia hewa\nmaluna o ka mea nana i kakau keia moolelo.\n\nMai kinohi mai o ko\u2019u lohe liilii ana i ke ano o ka oihana kahuna a\nhiki mai i ko\u2019u hoomaka ana e kakau i keia moolelo, aole wau i manao\nmaopopo i ka waiwai o keia mau mea. A mahope mai o ia mau la, akahi no\na loaa ia\u2019u ka hoomaopopo ana i ka waiwai o ka malama moolelo, no na\nhana e pili ana i keia lahui i ka wa mamua, nokamea, i iho la wau, \u201cIna\npaha aole e malama ia na moolelo o keia lahui i ka wa mamua, pehea la e\nike ai na hanauna hope i ke ano o ka hana a keia mau aina i keia wa.\u201d\n\nA nolaila, ua malama wau i keia moolelo, me ka manao he waiwai nui ia\nno\u2019u, a no ko\u2019u hooilina, a me ko\u2019u lahui. Aka, aole nae keia o ka maka\nmua o ka\u2019u kakau moolelo ana, ua hoomaka wau e kakau i ka moolelo kaao\no keia lahui, ma ka malama o Augate M. H. 1844, ma ka M. H. 1862, ma ka\nmalama o Iulai ma ka la 4, ua loaa hou ia\u2019u he moolelo hou. Aka, o ka\noi no keia o ka moolelo mamua o na moolelo i i malama ia e a\u2019u,\nnokamea, aia i loko o ia moolelo, ka hoomaka ana e ike ia keia mau\naina, a me ka loaa ana o keia lahui, na hoouka kaua nui mai ka hoomaka\nana o keia lahui a hiki ia Kamehameha, he kanaiwakumamahiku hanauna mai\na Opuukahonua mai a hiki ia Kamehameha\u2014a ua kapa ia ua moolelo la, \u201cHe\nOihanalii.\u201d\n\n\n S. N. Haleole.\n\n Honolulu, June 13, 1863.\n\n\n\n\n\n\n\n\nKA MOOLELO NO KA OIHANA KAHUNA.\n\n\n1. NA MAHELE A ME NA KANAWAI.\n\nO ka oihana kahuna i olelo ia ma Hawaii nei, ua pili i ke kane a wahine\npaha, i ike i ke ano o ka oihana kahuna. He umi no mahele nui o ka\noihana kahuna. O ka Anaana, ka Hoopiopio, ka Hoounauna, ka Hookomokomo,\nke Poi Uhane, ke Oneoneihonua, ke Kilokilo, ka Nanauli, a me [Lapaau me\nKuhikuhipuuone]. Ina ua huipuia keia mau Oihana a pau i ke kanaka\nhookahi, alaila e kapa ia aku ia he Kahuna Nui, nokamea ua pau na\noihana a pau i ka ike ia e ia. A ina hoi ua pakahi wale no na oihana i\nke kanaka hookahi, a ua oi kona akamai ma ka oihana i loaa ia ia, aole\ne kapa ia he Kahuna Nui.\n\nI loko o na mahele he umi o ka oihana kahuna, ua puka mai he mau lala\nliilii e pili ana i ka oihana kahuna, mamuli o na akua hoomanamana, he\nmau akua hoonohonoho, he mau makani, a me na mea e ae he lehulehu ke\nano. O na moolelo he umi o ka oihana kahuna, a o ka mea e malama ana i\nka oihana kahuna i loaa ia ia, he akua no kona. He akua ko kela oihana,\nkeia oihana. Aole e malama wale ana kekahi i ka oihana kahuna me kona\nakua ole. Ina ua ao wale ia kekahi oihana kahuna i kekahi me ke akua\nole, alaila, aole no e loaa ana ka ike ma ka oihana kahuna i kekahi ke\nao.\n\nHe mau kanawai no ko ka oihana kahuna, ke ao ia, a makemake paha e ike.\nA ina ua hai kekahi kanawai a mau kanawai paha mamua o ka ailolo ana,\nalaila, aole no e pono ana, e ao wale no aole e ike ana i na oihana\nkahuna. Aia no a malu loa i na kanawai o ka oihana kahuna a hiki i ka\nailolo ana, alaila maikai. A ina ua ao kekahi i ka oihana kahuna, me ka\nmaluhia i na kanawai o ke akua o ka oihana kahuna a hiki i ka la e\nailolo ai, alaila, aia kekahi hewa i ka lolo ana, nokamea, ina e ino ka\nlolo ana, alaila, he hiki i ke kumu o ka oihana kahuna ke hoakaka mai i\nka maikai a me ke ino. A ina ua ino ka lolo ana, alaila e olelo auanei\nke kumu o ka oihanakahuna i ka haumana: \u201cAole e hiki ia oe ke ao i ka\noihana kahuna.\u201d Ina paha ua ku ka lolo ana i ke ino, alaila, e olelo\nauanei ke kumu o ka oihana kahuna, ina he lolo ku i ka pilikia, a i ka\npoino paha; alaila, e hoopau no ke kumu o ka oihana kahuna i ka haumana\naole e ao. Nokamea, ua ku ka ike a ke kumu oihana kahuna ma ka lolo\nana.\n\n\n\n\n2. NO KA AILOLO ANA O KA HAUMANA.\n\nNo ka Ailolo. He hoailona no ia no ka Oihana kahuna, he puaa paha a he\nilio paha, a he manu paha. Aia e like me ka olelo a ke kumu o ka oihana\nkahuna, pela no ka e hana ai. Ua pili no ka ailolo ana o ka oihana\nkahuna i na oihana kahuna, a me na oihana paahana, no ka lawaia a me ka\nmahiai, a oia mau mea a pau, he oihana kahuna no ia.\n\nO ke ao ana i ka lua, ke kui, ka oo ihe, a me na ano hakaka e ae, ua\nailolo no ma ka hailona o ka oihana kahuna. He nui no na mea e ailolo\nai no ke ao ana i ka oihana kahuna. Ina paha, ua makemake kekahi e ao i\nka oihana kahuna no ka anaana, aole no e lolo ia kanaka, ma kekahi o na\nholoholona a me na manu. Aia no ka ailolo he make no ke kanaka ma ka\nanaana ana. Oia iho la ka ailolo no ke ao ana i ka anaana. A ina he lua\nka mea i ao ai, alaila, ua like no kona ailolo ana me ke ao ana o ka\nanaana. Aka, ma na kumu oihana kahuna a pau, aole no he like o na mea e\nailolo ai, ua like ma kekahi mau mea, a like ole ma kekahi.\n\n\n\n\n3. NO NA OIHANA IKE.\n\nAia i loko o ka poe e malama ana i ka oihana kahuna i puka mai ai he\nmau oihana kahuna. A ua kapa ia ka oihana ike, he hoomanamana. A penei\ne hana ai: Ina paha e manao ana kekahi e kii aihue i ka mea a kekahi,\nalaila, aole e pono ke hele mua me ka hailona ole mamua o ka hele ana e\naihue i kekahi mea. E pono ke lawe mai i kekahi hoailona o ka oihana\nkahuna. Eia. E lawe mai i mau iliili (pokahu liilii) he kanalima a oi\naku a emi mai paha, a e waiho ia no ua mau iliili la i mua o ka poe e\nmanao ana e aihue, a e uhi ia i kekahi apana kapa paha. Alaila e\nhoakaka mua aku ka mea ike i ka oihana kahuna mamua o ka pule ana a me\nka mahele ana o ka puu iliili, penei. Aia a ku ka puu iliili i mua o\nlakou me ka uhi ia i ka apana kapa, alaila e olelo auanei ke kahuna:\n\u201cEia ka puu iliili i mua o kakou, ke manao nei oukou e kii i ka puaa a\nKanumua. Eia no ianei ka pono a me ka hewa o ka oukou hele ana. Ina ua\npono ole ke kii, oia iho la no, a ina he pono, oia no. Aia no i ka\noukou aoao e koho ai, oia iho la no ko oukou aoao, a o ka aoao i koe no\nka mea ia nana ka puaa a oukou e kii ai. Ina ua oi ko oukou aoao, ua\nmaikai, a i pahu ko oukou aoao, a oi ka mea nana ka puaa a oukou e kii\nai, alaila, mai hele oukou o loaa mai.\u201d\n\nA pau ka ke kahuna hoakaka ana, alaila, ku ke kahuna i ka pule a kokoke\npaha i ka hapa hope o ka manawa, alaila e lalau iho na lima o ke kahuna\ni ka puu iliili a mahele ae a kaawale na aoao a elua, alaila wehe ae i\nke kapa. Alaila, helu palua aku, a koe ka iliili hookahi, a puunaue\npalua hoi i kekahi aoao, a ina i pau pono aole he koena hookahi,\nalaila, ina o ko ka poe manao aihue kai pahu, a oi ko ka mea puaa,\nalaila e olelo auanei ke kahuna: \u201cMai hele oukou, o loaa mai oukou i ka\nmea waiwai.\u201d A ina hoi o ko ka aihue ka aoao i oi, alaila, e olelo\nauanei ke kahuna: \u201cO hele nui, aole mea nana e keakea i ko oukou hele\nana.\u201d A ina ua oi like na aoao elua ma ka puunaue ana i na iliili,\nalaila e olelo auanei ke kahuna, \u201cUa ino.\u201d A ina ua pahu like, alaila,\ne olelo no auanei ke kahuna: \u201cHe ino.\u201d A pela no na hailona ike o kela\na me keia o na oihana ike o ka oihana kahuna e hana ai. Ua kapa ia ia\nmau hana ike, he \u201choomanamana.\u201d\n\nAole no o ka puu iliili wale no na hoailona o ka oihana ike o ka oihana\nkahuna. He mau hoailona e ae no kekahi. O ka awa kekahi mau hoailona\nike o ka oihana.\n\nIna paha, ua make o Kaoao i ka anaana ia, a minamina ka mea nana ke\nkupapau, alaila, e hele aku ka mea nana ke kupapau i mua o kekahi\nkahuna kuni. Aia a halawai aku ka mea nana ke kupapau a hai i ke kumu o\nkona hiki ana i mua o ke kahuna kuni (kahuna anaana), ia manawa, e\nhoomaka mai ai ka ike o ke kahuna i ka mea nana i anaana o Kaoao.\nNokamea, ua ku okoa mai la ke kahoaka o ka mea nana i anaana i mua o ke\nkahuna kuni. Alaila e olelo auanei ke kahuna: \u201cEia keia kanaka ehu\nloihi ke ku mai nei me ka ia i ka lima;\u201d alaila e manao auanei ka mea\nnana ke kupapau, he ia ka mea i make ai o Kaoao. Aia no ia manawa a ke\nkahuna e ike la i ka mea nana i anaana, e ike ai i ka mea nana i lawe\nka maunu. Nokamea, he mea mau i ka poe maa i ka oihana ike o ke kahuna\nkuni, ka ike pu i ka mea nana i lawe ka maunu i make ai kekahi. Aia a\nku aku ke kahoaka o ka mea nana i anaana, e ku pu aku no auanei i mua o\nke kahuna ka mea nana i lawe ka maunu. Ina nae he mea okoa ka mea nana\ni lawe ka maunu.\n\n\n\n\n4. NO KA ANAANA.\n\nO ke kanaka i kapa ia he kahuna anaana, he kanaka ia i hoohiki e malama\nloa i na kanawai o ka oihana kahuna. No ka mea, aole no e hiki ana i\nkekahi ke ao i ka anaana, ke ole oia e hoohiki mua e malama i na\nkanawai o ka oihana kahuna. (E pono paha e hoakaka iki aku.) Ua papa ia\nka huhu, ka opu inoino i ka mea e ao ana i ka anaana. O ka mea malama\nole i ke kanawai no ka oihana kahuna, ua kapa ia ia he \u201ckahuna aihamu.\u201d\nA o ke kahuna i olelo ia he aihamu, aole e loihi kona ola ana, a make\naku, no ka mea, o ke akua no e make ai, o ke akua no o ka oihana\nkahuna.\n\nNo ka Hoopiopio. Ua like no na kulana o ka hoopiopio me ko ka anaana;\naka, ua kaawale na oihana, a o ka hope o ia mau mea elua, o ka make o\nkekahi ka mea i manao nui ia ai. Ua ao nui ia ka anaana, a me ka\nhoopiopio e kekahi poe, he mea e pono ai a e waiwai ai nona iho, a he\npaku nona iho, ma ka make e hiki mai ana ia ia iho. Aia i waena o na\nkanaka o ke alo alii kekahi poe, makemake lakou e ao nui i ka anaana, i\nmalama ia ai ke ola o ke Alii. Pela mau i waena o ka poe hanai alii, a\nkapa ia lakou \u201che imi haku,\u201d a \u201che malama haku.\u201d\n\n\n\n\n5. NA AKUA O KA OIHANA KAHUNA.\n\nHe nui a lehulehu wale na akua e pili ana i ka oihana kahuna, aka, o ke\npoo nui o ke akua o na akua o ka oihana, o Uli. Mamua o ka lawelawe ana\ni na hana o ka oihana kahuna, a me ka hoomaka ana e hana, ua malama ia\nka pule ana i na akua o ka oihana kahuna. He poe malama nui na kahuna o\nka oihana kahuna i ko lakou mau akua, aole e hoohiki ino ia ka inoa o\nna akua i ka wa mamua. Ina ua olelo ia me ka hoohiki ino ka inoa o ke\nakua, alaila he mea menemene loa ia i ka poe malama akua.\n\n\n\n\n6. NO KE KILOKILO.\n\nUa kapa ia ke kahuna kilokilo, he kanaka ike hohonu. He hiki i ke\nkanaka kilokilo ke hoakaka mai no na mea e hiki mai ana mahope, ina he\nino, a ina he maikai paha. He hiki no i ua kilokilo nei ke ike i ka\npilikia e hiki mai ana maluna o ka lahui, ina paha he kaua, a he mau\npilikia e ae paha. Ua hiki no hoi i ke kilokilo ke hai e mai i ka make\nana o kekahi alii, e like penei: \u201cE make ana kekahi alii.\u201d He nui na\noihana ike a ke kilokilo, he ike i ke ino o ke ku ana o ka hale, a mau\nhale paha, a me ka poe e noho ana maloko. Ua hiki i ke kilokilo ke hai\nmai i ka aina hemo, ina he alii aimoku, ai okana paha, a ina he alii ai\nahupuaa.\n\n\n\n\n7. KA IKE O KE KAHUNA KILOKILO NO KE KU ANA O KA HALE A MAU HALE PAHA.\n\nIna paha ua kukulu ia kekahi mau hale ekolu ma ke kahua hookahi, ina\nnae mahope mai o ke ku ana o kekahi hale o na hale elua e like me ke\nkii malalo iho (Helu 1, A), alaila e hele mai ke kahuna kilokilo a nana\niho e ku ana me keia, e olelo auanei ke kahuna: \u201cUa hewa ke kulana o na\nhale, o ka hope o ia mau hale, he hakaka mau. Nokamea, ua ku kekahi\nhale mahope o na hale elua. Nokamea, o ka hale ma ke kua mai o na hale\nelua, ka mea nana e hoouluulu ka hakaka, aia ke oki o ka hakaka he naha\nno ka hale mahope mai.\u201d\n\nA ina paha ua kukulu ia kekahi mau hale, elua, ma ka lalani hookahi e\nlike me keia kii malalo iho (Helu 1, B). Ina he Aliiaimoku ka mea nona\nka hale haahaa, a he Alii Ai Ahupuaa paha, a ina he lopa a lopa kuakea\npaha ka mea nona ka hale kiekie. Alaila hele mai ke kahuna kilokilo, a\nike e ku ana na hale penei ke ano, alaila, e olelo auanei ke kahuna:\n\u201cHookahi mea waiwai o keia mau hale e ku nei, o ka mea nona ka hale\nkiekie; e lilo ana ka pomaikai o ka mea nona ka hale haahaa i ka mea\nnona ka hale kiekie.\u201d\n\nAka, ina he kulike wale no na hale elua, me ka like o na kiekie, e\nolelo auanei ke kahuna kilokilo, ua maikai na hale, no ka mea, aole i\nkue kekahi i kekahi.\n\nA ina hoi ua kulike wale no na hale he lehulehu ma ka papa hookahi, a\nelua paha, a he like wale no ke kulana o na hale, a like wale no na\nkiekie, a hookahi hale oi o ia mau papa hale, e like paha me ka kii\nmaluna ae, alaila e hele aku ke kahuna a ike, e ku ana me ia ke ano,\nalaila e olelo auanei ke kahuna kilokilo: \u201cHookahi hale waiwai o kela\nmau hale. O ka hale i kiekie o kaupoku; a o ko lakou haku no ia, a nana\ne hoounauna iho na kanaka,\u201d (ka poe nona ka hale haahaa).\n\nIna hoi e ku like ana na hale elua ma kahi hookahi, ua huli aku a huli\nmai ke alo o na hale, a kupono hoi ka puka komo o kekahi hale i ka puka\nkomo o kekahi hale; a ike ke kahuna kilokilo e ku ana ka hale peia ke\nano, ina he ai ahupuaa kekahi a he ai ili kekahi, alaila, e olelo\nauanei ke kahuna: \u201cE hemo ana ka ai ili o kekahi.\u201d Aia wale no nae ma\nna mea nona na hale e ku ana e pili ai, aole e pili ae i ka mea e.\n\n\n\n\n8. KE KILOKILO NO KE KAHUA KAHI E KU AI KA HALE.\n\nHe nui na ano a me na loina o ke kahua, kahi e ku ai na hale; aole e\npono e kukulu wale ia kekahi hale ke ole e kii ia ke kahuna kilokilo.\n\nNo ke Kahua. Ina paha e ku ana kekahi hale ma ke kae o ka pali, a ua\nhoohuli ia ke alo o ua hale nei i ka pali, me ke kupono o ka puka komo\ni ua pali nei. A hele mai ke kahuna kilokilo, a ike e ku ana ka hale i\nlike peia ke ano, alaila e olelo auanei ke kahuna kilokilo: \u201cHe kahua\nino kela, he leleopu ka inoa o kela kahua; elua mea nui i loko o kela\nkahua, he pau loa i ka make, a he hele aku paha ma kahi e; alaila e\nlilo ana kela wahi i neoneo.\u201d\n\nIna hoi ua kukulu ia ka hale maluna o kekahi ahua, a puu paha, alaila,\nua like no ko laua loina me ko ka hale ku i ka pali. Aka, elua nae inoa\no keia kahua, he leleopu, a he holua. Aka ina ua ike ke kahuna\nkilokilo, ua ino ke kahua, a ua loaa kekahi kumu e ae e maikai ai,\nalaila, ua pono no ke ku ka hale ma ia mau kahua.\n\nA ina hoi ua kukulu ia kekahi hale ma ke kumu o kekahi ahua, a he ano\npali, ma kekahi aoao, alaila, hookahi no loina o ia kahua me ka\nleleopu, a me ka holua. Aka, ina ua hoohuli ia ke alo o ka hale i luna\no ke ahua a puu paha, me ka hoohuli ia o ka puka komo i ka pali,\nalaila, e olelo auanei ke kahuna kilokilo: \u201cUa maikai ka hale;\u201d ke kumu\ni maikai ai, o ka huli ana o ke alo i ka puu, a ahua paha.\n\n\n\n\n9. KE KILOKILO ANA NO KA LAAU HALE.\n\nIna paha ua maikai ke kulana o ka hale, a maikai pu me ke kahua, aia\nkekahi hewa i ke kulana o na pou a me na kukuna paha. Ina paha ua\nmaikai ma keia mau mea a pau, aia kekahi hewa i ka lohe lau. A i ole ia\naia ma ka laau.\n\n\n\n\n10. KE KILOKILO ANA NO KE KUKULU ANA O KA HALE.\n\nIna paha ua kukulu ia na pae pou o ka hale a paa, kau na lohe lau,\nkauhilo ia a paa, a ike ia ua hewa ke kulana o kekahi pou, a kii aku e\nunuhi hou, alaila e olelo aku ke kahuna: \u201cUa hewa ka hale, aole e\nliuliu ka mea nona ka hale i loko, alaila hele aku.\u201d\n\nNo ka Wawahi Hou ana i ka Hale. Ina paha ua ako ia kekahi hale a ua paa\na ike ka mea nona ka hale ua ino ka ako ia ana, a wawahi hou ia, a ike\nmai ke kahuna kilokilo e hanaia ana pela, alaila, e olelo auanei ke\nkahuna, \u201cAole e liuliu ka mea nona ka hale i loko, alaila, e hele aku\noia ma kahi e, he okoa ka mea nana e noho o loko.\u201d Aka, ina he alii\naimoku ka mea nona ka hale i wawahi ia, alaila, aole e pili ia loina ma\nia ano. Aia wale no o ka hale o na makaainana ka mea pili ia loina.\n\n\n\n\n11. KA HEWA O KA LAAU HALE MA KA IKE A KE KILOKILO.\n\nIna paha penei ke ku ana o ka pae pou paia o kekahi hale (Helu 2, A), a\nhele mai ke kahuna kilokilo, a ike penei ke kukulu ia ana o ka paia o\nkekahi hale, ina nae he pae pou keia no ke alo, alaila, e olelo auanei\nke kahuna: \u201cElua hewa o keia hale ma ke kulana o na pae pou; aia kekahi\nhewa ma ka pou hio ma ke kihi, (i hoailona ia i ke d), a o kekahi hewa\naia ma ka lohe lau, nokamea aole i oki ia ka lohe lau puka.\u201d\n\nNo ka Pou Hio. Ua hewa ke ku ana a ka pou hio, no ka huli ana o ke\nkanahua kekee ma ka aoao o kekahi pou. Ina ma waho ke kanahua kekee, ma\nka pili kuahui, alaila maikai iki. Aka, o ka pono loa i ka manao o ke\nkilokilo, o ka unuhi loa, a kukulu hou iho i pou ano like me na pou e\nae o ia kululu ana, alaila maikai. Aole nae e unuhi wale ia ua pou la,\nke hana ole ia i mua o na akua o ka oihana kahuna, i mea e kala ia ai\nka hewa o ia hana ana. Aka, ina he ano like wale no na pou a pau o ua\nhale nei, e like me ka pou hio, alaila ua maikai no. O ka hale i hoomau\nia ke kukulu ana me ke kii malalo iho, alaila, e pau na mea nona ka\nhale i ka make.\n\nNo ka Lohe Lau. Ina e oki ole ia ka lohe lau o ka wa puka o kekahi\nhale, alaila, e olelo auanei ke kahuna: \u201cAole he maikai o ka hale, o ke\noki ole ia o ka lohe lau ma ka wa puka ke kumu i ino ai.\u201d O ka inoa o\nka hale i hana ia pela, he manele. Aka, ina i oki ia ka lohe lau ma ka\nwa puka o ka paia ma ke alo, e like me ke kii malalo iho, (Helu 2, B),\nalaila maikai, e like me keia.\n\n\n\n\n12. KE KILOKILO ANA NO NA KUKUNA A ME NA POUHANA.\n\nMa ka helu 10 a me ka helu 11, ua pau ka hoakaka ana no na pou a me ka\nlohe lau. A ma keia helu, no na kukuna a me ka pouhana.\n\nAia ma na kukuna a me na pouhana, kekahi hewa o ke kulana hale. Ina\npaha penei ke ku ana o kekahi mau kukuna o kekahi hale, e like me ke\nKii (Helu 3, A). Ina paha me kela ke ku ana o na kukuna a hele mai ke\nkilokilo, a ike penei ke ku ana o na kukuna, alaila e olelo auanei ke\nkahuna, ina nae he alii ka mea nona ka hale: \u201cUa ino ke ku ana a na\nkukuna pili pouhana,\u201d nokamea, o na kukuna pili pouhana elua, ua kue\nlaua i ka pouhana. A o ka hoakaka ana i ke ano io maoli o ke kulana o\nua mau kukuna la, e kipi auanei kekahi mau kanaka o ke alii i ke alii;\nnokamea ma na ouli o ka laau o ka hale, \u201che alii ka pouhana.\u201d\n\nA ina hoi penei ke ku ana o na kukuna e like me ke kii malalo iho,\nalaila, penei ka hoakaka ana a ke kahuna, i ke ano maoli o ke kulana o\nna kukuna.\n\nNo na Kukuna Pili Pouhana. O na kukuna pili pouhana i like ke kulana me\nkeia kii (Helu 3, B), alaila, aole i maikai ia kulana o na kukuna, he\nmihiau. E uwe ana ke ano o ia mau kukuna, aole auanei e ole ka make o\nka mea nona ka hale.\n\nNo ke kukuna pili pouhana (c) a me kekahi kukuna iho (s), ina ua\nkukuluia na kukuna e like me ke kukuna (c) a me ke kukuna (s). O ka\nhoakaka ana i kona ano io maoli, he mau kukuna ino kela, o ka laua hana\nhe kue mau, a hakaka no hoi. Nokamea, ua kue aku a kue mai ke kulana o\nia mau kukuna. A ina hoi e ku ana ke kukuna (s) a me kukuna (w) e like\nme ke kulana ma ke kii i olelo ia, alaila, ua like no ko laua loina me\nko na kukuna pili pouhana elua.\n\n\n\n\n13. NO KA LAWE ANA O NA LAAU HALE I KAHI E KUKULU AI.\n\nIna paha ua oki ia na laau o kekahi hale, a lawe ia mai mai uka mai o\nkahi i oki ia ai, a waiho ia ma ke kahua i manao ia ai e kukulu ka\nhale. Aka, ua hewa nae ia kahua. A o ke kahua i manao ia ai he maikai,\nua hala hope paha, ma kahi i laweia mai ai ka laau. E like paha me\nkeia. O Nuuanu kahi i oki ia ai ka laau, a ua laweia mai a waiho ma ka\nhale hoomaemae ko. Oia ke kahua i manao ia e kukulu, aka, no ka hewa\nana o ua kahua la, ua olelo ia o Peleula ke kahua maikai. Alaila, ina i\nmanao ia e hoihoi hou ka laau i Peleula, alaila, e olelo auanei ke\nkahuna kilokilo, \u201cUa hewa ia hoihoi hou ana o ka laau i uka.\u201d A no ia\nmea, ua kapa ia aku ia kahua, \u201cHe lua no ka Ohiki.\u201d O ka hale i hana ia\npela, aole e ola ana kekahi poe ke noho i ua hale la. Pau pu ka poe\nnona ka hale a me ka poe e aku ke noho i ua hale la. Penei wale no ka\npono e hana ai; ina ua lawe ia mai ua mau mea hana la e like me na\nloina maluna, a manao ia ua hewa ke kahua e waiho la na laau, a hoihoi\nhou ia paha i Peleula ke kahua i manao ia he maikai, alaila, e lawe aku\ni ka laau ma o o Leleo a ma ke Alanui Liliha pii hou i uka, aia a hala\nhope i kai o Peleula, alaila, e hele aoao aku a hiki ma Kaalaa, alaila\niho hou i kai a hiki i Peleula, alaila maikai.\n\n\n\n\n14. NO KE KAHUNA KILOKILO.\n\nHe kanaka kapu loa ke kahuna kilokilo, aole e komo iki i loko o ka hale\nana i hooiloilo ai, aole nae no ka mea hale ka hookapu ana, aka no ua\nkahuna kilokilo la no; no ka mea, he mea mau i na hale i hooiloilo ia,\nhe hana ia ma ka pule ana i na akua o ka oihana kahuna. A ina e komo ua\nkahuna nei nana i hooiloilo i loko o ka hale ana i hooiloilo ai, alaila\ne make koke no mahope iho o ka pule ana i na akua o ka oihana kahuna.\nHookahi, a elua paha la mahope iho o kona komo ana, alaila, e make koke\nno, no ka mea ua paa ka hale i ka pule no ka oihana kahuna.\n\nA nolaila ke kahuna kilokilo i hookapu ai ia ia, aole e komo i loko o\nka hale ana i hooiloilo ai.\n\nNo ke Komo ana o ke Kahuna i loko o ka Hale. Ina i komo ke kahuna\nkilokilo i loko o kekahi hale, a ike oia ua hewa ka hale, alaila, e\nolelo no ke kahuna i ka hewa o ka hale, e like me kana ike ana. Alaila\nna ka mea nona ka hale e olelo e hana ke kahuna, alaila hana ma na akua\no ka oihana kahuna. A ina ua komo mai kekahi kahuna kilokilo i loko o\nka hale me ka ike ole i ka hana ia ana e kekahi kahuna kilokilo ma ka\npule o ka oihana kahuna. A ina i ike i ka hewa i ike ia ai e ke kahuna\nmua nana i hana, a hooiloilo ae, \u201cua hewa ka hale,\u201d alaila, e make koke\nauanei ua kahuna la.\n\n\n\n\n15. NA MEA E HANA AI O KA HALE I HOOILOILO IA.\n\nO ka hale i ike ia ka hewa e like me na helu mua o ka oihana kilokilo,\nalaila e hele mai ke kahuna kilokilo e hana ma ka oihana kahuna.\n\nNa Mea e Hana ai. Na ke kahuna kilokilo e puhi ia loko o ka hale me ke\nahi o ka oihana kahuna, a e lawe ia mai ke kuapaa, ka makaa, (he ia\nliilii) ka pohuli maia. Na ke kahuna kilokilo e hana i na mea a pau i\nlawe ia mai no ka hana ana i ka hale. E kalua ia ka puaa a me ka moa, i\nuku i ke akua o ka oihana kahuna. E hoailona mua nae ke kahuna kilokilo\ni ka puaa a me ka moa, mamua o ka hana ana, a me ke kalua ana. A o keia\nmau mea a pau i hana ia no ka hale, oia ke kala ia ana o ka hewa o ka\nhale, ma ka mana o ke akua o ka oihana kahuna.\n\n\n\n\nNO KE KILOKILO ANA I NA OULI O NA AO.\n\nO keia kekahi oihana ike hohonu a ke kahuna kilokilo. Nokamea, he hiki\ni ke kilokilo, ke ike aku i ka waiwai e loaa ana i kekahi la ae, a he\nhiki ke ike aku i ke alii make, a me ke kaua. A he hiki ke ike ia ma na\nouli o na ao ka malihini puka mai. Ina he ahiahi ka ike ia ana o ke ano\no na opua, alaila, e wanana mua oia no na mea ana e ike ai, a ma kekahi\nla e hooko ia ai.\n\n\n\n\n16. NO KE KAHUNA NANAULI.\n\nO ke kahuna nanauli, o kekahi kanaka ike hohonu keia o ka oihana\nkahuna. Ua ano like no nae me ke kahuna kilokilo ma kekahi mau mea,\naka, ma na oihana akua o ka oihana kahuna, ua like no ka mea a laua e\nhana ai. O ka Nanauli. O ka nana ana no ia i na uli o ke kanaka, ina he\nkanaka waiwai, a ina he kanaka ilihune. A ina paha he kanaka aua, a he\nlokomaikai paha, a ina he huhu, a ina he oluolu, a ina he kalohe, a ina\nhe noho malie. O na ano a pau o ke kanaka, a me na mea a pau a ke\nkanaka e hana ai, ua hiki i ka nanauli ke hoike mai e like me ka ke\nkanaka e hana ai.\n\n\n\n\nNO KA NANA ANA I NA OULI O KE AO.\n\nMa na ahiahi wale no e ike ia ai ka ouli o na ao. Aia i ka manawa e\nkokoke aku ana o ka la e napoo, oia ka manawa e ike ia ai ke ano o kela\nopua keia opua. Aia nae i na ahiahi i o Ku, oia ka wa kuku o ka opua. A\noia na ahiahi e ike ai ka mea makemake e ao.\n\n\n\n\nNO KA OPUA WAIWAI.\n\nIna paha ua ku mai kekahi opua me he kanaka la a he ukana paha ko ka\nlima, e like paha me ke kii malalo nei (Helu 4, A). Ina e nana aku ka\nnanauli ua like ke ku ana a kekahi opua me he kanaka la, e like me keia\nke ano, a ina i paa loa kela mea ma ka lima a hiki i ka nalowale ana o\nua opua nei, alaila, e olelo auanei ka nanauli. \u201cAole he waiwai e loaa\nmai ana ma ka la apopo,\u201d ina i ke ahiahi ka nana ana.\n\nAka, ina penei ke ku ana o kekahi opua e like me ke kii (Helu 4, B)\nmalalo nei, a ike ia ia ka opua me keia, alaila, e olelo auanei ka\nnanauli: \u201cE loaa ana ka waiwai i ka la apopo. Ina aole e lawe ia mai,\nalaila, ma kahi e hele ai, malaila no e loaa ai ka waiwai ke hele.\u201d Ina\npaha ua nui loa na opua i like ke ano me ke kii maluna ae, alaila, he\nla waiwai nui loa ia.\n\nPela hoi, ina he waa a mau waa paha ke ano o ka opua, i ike ia ai i ke\nahiahi, alaila, he waa no ka mea e hiki mai ai i kekahi la ae. Ina he\nholowaa ke ano o ka opua, he ano holowaa kupapau paha, alaila, he\nkupapau no ka mea e ike ia ai i kekahi la ae.\n\n\n\n\nKE KILOKILO ANA A KA NANAULI NO KA INO A ME KA MALIE.\n\nIna paha he ino wale no na la a pau i kekahi manawa, he ua, a he makani\npaha, alaila, e nana ae ka nanauli i na hoku, a ina aole e amoamo mai\nna hoku, he kau malie wale no, alaila, e olelo auanei ka nanauli: \u201cE\nmalie auanei, a po hookau ka malie, a kela la aku, haalele loa ka\nmalie.\u201d Pela no, ina i ike ia ka ouli malie ma na opua, a ma kekahi ano\nokoa ae paha o ka lani, alaila ua like me ka wehewehe ana a ka nanauli\nma keia mea, me ka wehewehe ana i na ouli o na hoku.\n\n\n\n\n17. KEKAHI ANO O KA KILOKILO ANA NO KA MAKANI.\n\nIna paha he Kona ka makani mau e pa ana i kekahi manawa, he malama a he\nmau malama paha ka pa ana. A ina e nana aku ka nanauli a ike e hina ana\nke poo o na opua i ka hikina, alaila, e olelo auanei ka nanauli: \u201cHe\nmalie koe o ka makani Kona, apopo e hoi mai ka makani mau (makani\nhikina) e like me mamua.\u201d\n\nPela hoi, ina o ka makani mau ka makani e pa ana i kekahi manawa, a i\nole ia he malie wale no, a ina e nana aku ka nanauli, ua inoino ke\nkulana o na opua, a ua hina aku paha ke poo o na opua i ke komohana, a\ni ka hema paha, alaila, e olelo auanei ka nanauli: \u201cHe pa koe o ka\nmakani Kona, aole e liuliu na la e koe hiki mai.\u201d E like me ka ouli o\nna ao opua, pela no ke kilokilo lani (nanauli) e hoakaka ai.\n\n\n\n\nKE KILOKILO ANA NO KA INO NUI; HE MAKANI A UA PAHA.\n\nIna paha he malie wale no ka aina i kekahi manawa, a ua aneane\nmakahiki, a hapa makahiki paha ka malie ana; a ina e nana aku ke\nkilokilo lani, a ike ia ka lani ua uhi paapu ia e na ao keokeo, ua ano\nkikokiko mai me he ilio kikokiko keokeo la, ua kapa ia ua ao kikokiko\nla, he papa konane. A ike ia pela ke ano o na ao, alaila, e olelo\nauanei ka nanauli kilokilo lani: \u201cE ino auanei, e like me ka loihi o ka\nmalie ana, pela no ka loihi o ka manawa e ino ai.\u201d\n\n\n\n\nNO NA HOKU.\n\nMa na hoku e ike ia ai ke ano o ka ino e hiki mai ana. Ina e ike ia ka\nimoimo ana o na hoku i loko o ka manawa malie nui, alaila, e olelo\nauanei ke kilokilo lani: \u201cHe ino koe, ke imoimo nei na hoku.\u201d Ua like\nno ke ano o na loina o keia me ka papa konane.\n\n\n\n\n18. KA INO MA KA MOANA.\n\nHe okoa no ka hoakaka ana a ke kilokilo lani i na ouli o ka ino ma ka\naina, a he okoa no ka hoakaka ana i na ouli o ka ino ma ka moana. Ina\nhe malie wale no ka moana i kekahi manawa, he kai make wale no, a ina e\nnana aku ke kilokilo lani, ua hinano keokeo mai na ao, a okupukupu\ninoino mai na kumu lani, a kuee na opua, a pauli eleele mai na ao i ka\npiko o na mauna. Alaila, e olelo auanei ke kilokilo lani: \u201cHe kaikoo\nkoe, no ka mea, ua kuee na opua.\u201d Ina e ike ke kilokilo lani ua ike ia\nna ouli o na ao e like me ka hoike ana maluna, a ina he mau waa holo\nmoana ia manawa, alaila, e hiki no i ke kilokilo lani ke papa mua aku i\nka poe mea holo moana e kaohi. A o ka poe i maa i ke ano oihana kahuna,\ne hoolohe no lakou i ka ke kilokilo lani.\n\n\n\n\n19. NO NA KAHUNA LAPAAU.\n\nHe nui na ano o na kahuna lapaau i olelo ia ma Hawaii nei, he mau\nmahele okoa ko lakou, a me ko lakou inoa kahuna. A penei ka mahele ana\no na inoa. He kahuna lapaau, he kahuna paaoao, he kahuna hoonohonoho, a\nme ke kahuna makani. O keia mau ano kahuna a pau, ua kaawale na oihana;\nua kupono na oihana a kekahi poe, a kupono ole ka kekahi poe o keia poe\nano kahuna. Aka, he mau oihana ike no ka ka poe o keia ano kahuna.\n\n\n\n\nNA OIHANA IKE A KE KAHUNA LAPAAU.\n\nI ka hoomaka ana o ke kahuna lapaau i kana oihana, aole oia e hele wale\ne hana i ka mai, ke ole oia e ... hoailona e mamua. Eia hoi. Ina aole\noia e hoailona e mamua o ke kii ia ana mai e ka poe nana ka mai,\nalaila, ua ike e no ke kahuna lapaau, mahope o ka olelo ana mai a ka\nmea nana i kii ke kahuna. No ka mea, he mau hoailona ku waho okoa ae no\nkekahi a ke kahuna lapaau e ike ai, ina he mai ola, a ina he mai make,\nke ku nae i ua hoailona kuwaho la. Penei: Aia a kii ia mai ke kahuna\nlapaau no kekahi mai, a he mai aneane pilikia loa paha, a ina i hiki\nmai ka mea kii kahuna a hiki i ka hale o ke kahuna, a olelo aku, \u201cI kii\nmai nei wau ia oe, e hele ae e lapaau ia Punikauamoku, ua aneane\npilikia loa, he uku paha ka po o keia la, alaila make.\u201d I ka manawa a\nka mea kii kahuna e olelo la no ka pilikia o ka mai, a ina e ai ana ke\nkahuna lapaau ia manawa, alaila e olelo auanei ke kahuna lapaau. \u201cAole\ne make, he mai no. Ina i hiki mai nei la oe, aole wau e ai ana, alaila\nla ua pilikia. Aole! hiki mai nei oe e ai ana wau, e hamama ana ka\numeke. Nolaila, ke hoole mai nei ka umeke i ka mai o Punikauamoku. O\nhoi a mahope aku nei wau.\u201d Pela ke kahuna lapaau e olelo ai.\n\nAia a hiki aku ke kahuna lapaau, ma kahi o ka mai mamuli o kona kii ia\nana ae, alaila, aole oia e hoomaka mua e haawi i ka laau. Aka, i mea e\nikaika ai ka ke kahuna lapaau hana ana i ka mai, a i mea hoi e maopopo\nai, alaila, e hoailona mua ke kahuna i ka hailona ana e manao ai e\nhailona. A ina ua ku i ka aa o ke kahuna lapaau e hana i ka mai, alaila\ne hana no. A ina ua ku ka hailona i ka hiki ole ke hana i ka mai,\nalaila, e olelo auanei ke kahuna lapaau i ka mai, me ka i aku, \u201cAole oe\ne ola ia\u2019u, imi hou ia ua kahuna hou, ina i ku iho nei i ka\u2019u hailona,\nalaila, aa wau e hana ia oe.\u201d\n\nA ina hoi ua kii ia aku kekahi kahuna no ka mai, a ina i hiki aku ka\nmea kii kahuna, a e kahumu mai ana ke kahuna, a i ole o kekahi mea e ae\npaha, a ina e noho ana ke kahuna i ka manawa e kukulu ana ka umu, a i\nole, e hoa ia ana paha, alaila, e olelo auanei ke kahuna lapaau, mahope\niho o ka hai ia ana aku o ka mai ia ia e ka mea kii kahuna, \u201cAe! mai\nio!! Aole no e ola ia\u2019u, ua hopo ae la wau. Ina i olelo ole mai nei oe\na pau ka umu i ke kauwewe, alaila, aole e pilikia. Olelo mai nei oe i\nka mai, e hoaa aku ana wau i ka umu, nolaila e make io ana no.\u201d O keia\nka lua o ka hoailona kuwaho a na kahuna lapaau.\n\nA ina i loaa keia mau hoailona kuwaho i ka hale, e loaa no auanei na\nhoailona kuwaho e ae ma ke alanui i ka hele ana. E like me ka ike ia\nana o ka pilikia ma ka hale mamuli o na hoailona kuwaho, pela no auanei\ne loaa ai ka pilikia i na hoailona kuwaho ma ke alanui.\n\n\n\n\n20. NA HOAILONA MAA O KA OIHANA KAHUNA E PILI ANA I NA KAHUNA LAPAAU.\n\nMa ka mokuna maluna ae ua hoike ia kekahi mau hoailona kuwaho, aka,\naole i pau; ma keia mokuna e hoike pau ai, na hoailona mau. He nui a\nlehulehu na hoailona mau e pili ana i ka oihana kahuna, aia i loko o ia\nmau hoailona ka pono a me ka hewa, ka pilikia, ka loaa a me ka nele. O\nka moe waa. O keia kekahi o na hoailona o ka maikai ole, i ke kulana\nlapaau a kekahi poe e ae. Ina i manao kekahi kahuna lapaau e hele e\nlapaau no kekahi mai, ina nae ua kii ia mai paha i kekahi la e ae. A\nmanao ua kahuna nei e hele e lapaau i ka mai i kii ia mai ai, a ina e\nloaa ka moe uhane i ka po iho, a he moe waa nae ka mea i loaa i ka po,\nalaila, e olelo auanei ke kahuna. \u201cAole e pono ke hele no ka mea, he\nmoe waa ko ka po.\u201d O keia hoailona, he hoailona maa mau keia a puni\nkeia lahui mai kinohi mai a hiki i keia manawa. Aole i ike ia ka manawa\ne pau ai keia mau hoailona ma keia hope aku.\n\nAole keia hoailona i pili wale no ka oihana lapaau, aka, ua pili no\nkekahi mau oihana e ae e pili ana i ke kanaka. Ua pili i ka oihana\nkahuna lapaau, ka oihana mahiai, ka oihana lawaia, a me na oihana like\ne ae e pili ana i keia mau oihana. No ka mea, ina e manao mua ke kanaka\ni kekahi la okoa e hele i ka lawaia me ka manao e loaa mai na ia, a ua\nmakaukau mua paha no na lako e lawaia ai, a ina e loaa ka moe waa i ka\npo iho, alaila, aole e hiki i ua mea nei i hoomakaukau no ka lawaia ke\nhele, no ka mea, he moe waa ko ka po. Pela no ke kanaka e manao ana no\nkekahi oihana paahana, e manao ana e loaa ia ia kekahi pomaikai nona, a\nina he moe waa ka mea i loaa ia ia mahope iho o kona manao ana ia mea,\nalaila, aole no oia e hiki no kana mea i manao ai e loaa he pomaikai\nnona.\n\n\n\n\n21. KEKAHI ANO O KA MOEWAA.\n\nIna e noho ana kekahi me ka manao maikai wale no, me kona ike ole i\nkona mea e hoopaa wale ia mai ai. Aka, ua manao wale ia aku ua kanaka\nla he pio a lawe hala paha, a ma ia ano, ua kii ia aku oia ma kona ano\nlawehala, a lawe ia i mua o ke alii, a haku aina paha. A ina ua loaa ia\nia ka moe waa i ka po iho, mamua o kona lawe ia ana i mua o ke alii.\nAlaila, e olelo auanei ua mea la i manao ia he pio, a lawehala paha,\n\u201cAole au e pilikia ana, no ka mea, he moe waa ko ka po; no ke mea, he\nmake ko ke ao, a ke hoole mai nei ka po.\u201d\n\nIna paha e noho ana kekahi mea a he manaolana wale no kona i kekahi\nmanawa he pono nui kona, me ka manao ana, aole oia e hoahewa ia no ka\nhewa ona i hoopii ia ai i mua o kekahi alii, a lunakanawai paha. Aka,\nina he moe waa ka mea i loaa ia ia i ka po, alaila, aole no e loaa ana\nka pono nona i mua o kahi nana e hoahewa mai. A ina hoi ua ike mua ia\nkeia mau hoailona i kekahi mea, pela no e pili mai na hoailona e ae e\nlike ana ma keia ano.\n\n\n\n\n22. KA HOAKAKA ANA I KEKAHI ANO O KA MOE WAA.\n\nO ke ano o ka moe waa, he waa no ia i ike ia ma ka moe uhane. Ina he\nwaa ua ike ia ma ka moe uhane ana, ina ua ee maoli i luna o ka waa, ina\nua ike aku he waa e holo mai ana, a e holo aku ana, a he waa e kau ana\ni ka maloo, ua pili no ia i ka moe waa. Elua no mahele ana o ka moe\nwaa, he moe waa waiwai, a he moe waa waiwai ole. (Ua hoakaka mua ia nae\nke ano o ka waiwai ole o ka moe waa.) Aole nae he like loa ka manao o\nna kanaka maa ma keia hoailona o ka oihana kahuna. I ke kulana o kekahi\npoe, he maikai no ka moe waa, a he waiwai no, ke ku nae ia moe waa i ka\nwaiwai.\n\n\n\n\n23. KEKAHI MOE WAA WAIWAI.\n\nIna i loaa kekahi moe waa i loko o ka moeuhane ana, ina, ua hapai maoli\nna lima i ka waa, a mau waa paha mai ka aina aku a lana i loko o ke\nkai, a hooili i ka ukana a komo ka waa, alaila o ka mea nana ka\nmoeuhane, e loaa ana no ia ia ka pomaikai. Aole no e pili wale ana ka\npomaikai ma keia moe waa ke ole e maa kekahi no keia moe uhane. Pela no\ni na ano hoailona a pau i olelo ia i loko o keia moolelo no na hoailona\no ka oihana kahuna. I loko o ka malama ana o kekahi poe i ka moe waa,\naole no i like ko lakou mau loina, ua kaawale ka kekahi a kaawale ka\nkekahi poe. Aka o ka mea mau i kekahi poe, o ka loaa ana o ka moe waa\nma ka moe uhane ana i ka po, he nele ka hope o na mea i manao nui ia.\n\n\n\n\n24. KEKAHI HOAILONA NELE O KA OIHANA KAHUNA.\n\nNo ka Opeakua. O keia kekahi o na hoailona no ka nele ma ka mea a ke\nkanaka e noonoo nui ai no kona pono, a me ka pomaikai. Ina e manao ana\nke kanaka e hele i kana wahi i manaolana ai e hele, me ka manao e loaa\nkana mea i manao nui ai, aka, ina e loaa keia hoailona ia ia ma ke\nalanui, alaila, ua loaa kona kumu kanalua no ka hele ana, o ka hoi wale\nno kona pono.\n\nA ina hoi ua palua mai ka opeakua mua ana ma kona hele ana, ma ke\nalanui, alaila ua pau kona manao no ka nele; o ka loaa wale no ka manao\ni koe, aole kumu kanalua e hoi hou ai i ka hale. O ka opeakua. (Oia no\nka opea ana o ke kanaka i kona mau lima ma ke kua, he opeakua ia.) He\nhoailona mau keia o ka oihana kahuna mai kinohi mai o keia lahui a hiki\nmai i keia manawa.\n\n\n\n\n25. NO KA OPEAKUA.\n\nIna e loaa ka opeakua i kekahi kahuna lapaau ma ka hele ana i kana\noihana, alaila, e olelo auanei ke kahuna, \u201cAole e ola ia\u2019u ka mai;\u201d\nalaila o ke kanalua iho la no ia, o ka hoi wale no ka pono. A ina i\nmanao e hele i kahi o ka mai, alaila, aole a ke kahuna lapaau aku. Eia\nwale no kana, o ka olelo aku i ka mai, \u201cAole e hana.\u201d\n\nIna paha ua ike ke kahuna lapaau no kekahi mai, a he mai e ola ana ma\nkana ike ana, a ua ku hoi i na kulana mai a ia kahuna; a ina i kena ia\nkekahi e kii i laau no ka mai mamuli o ke kauoha a ke kahuna. A i ke\nkii ana i ka laau, a ina e loaa ia ia ke kanaka ma ke alanui e opeakua\nmai ana, alaila, e olelo auanei ua mea kii laau la, \u201cAole e hiki ia\u2019u\nke kii i ka laau.\u201d A ina i ike ka mea kii laau i keia hewa, a meia ike\nno, kii no i laau. A i kona hoi ana, aole e hiki ia ia ke huna no keia\nhewa ana i ike ai, aka, e hai aku no ua mea kii laau la i ke kahuna.\nAia a lohe ua kahuna la i keia hewa, alaila, e olelo auanei ke kahuna.\n\u201cAole i ku ke kulana mai i ke kulana laau, he okoa ke kulana mai, a he\nokoa ke kulana laau.\u201d\n\n\n\n\n26. KEKAHI ANO O KA OPEAKUA.\n\nElua no ano o ka opeakua. O ka opeakua e pili ana i kekahi kanaka e aku\nma ka ike aku i ke alanui, a o ka opeakua o ke kanaka ia ia iho ma kona\nhele ana, ua like no ko laua kulana ma ka hoakaka ana.\n\n\n\n\nKA OPEAKUA O KE KANAKA NONA IHO.\n\nAole i like loa ke ano o keia opeakua, me ka opeakua i olelo mua ia. O\nka nana ana nae i na ouli, ua like ma kekahi mau mea, aole like ma\nkekahi mau mea. Elua nae ano o ka pili ana o keia opeakua; o ka pili i\nka nele i ka pomaikai, a o ka pili i ka pilikia o ka mea nona ka\nopeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ike o ka\noihanakahuna penei: Ina e hele ana kekahi kanaka ma kona hele ana ma ke\nalanui a opeakua wale iho, me ke kumu ole o ia opeakua ana, alaila, e\nolelo auanei ke kahuna o ka oihanakahuna, \u201cE pilikia ana oe no kou\nhewa, ina he hewa kou mea e hoopii ia ai, no ka mea, aole he kumu o kou\nopeakua ana.\u201d Ina e manaolana wale ana no kekahi ia ia e pono ana oia i\nmua o ka aha nana i hoopii, a i ole, e kekahi kanaka paha; a i loaa ka\nopeakua nona ponoi iho ma kona hele ana, alaila, aole no e loaa ka\nhoaponoia nona, no ka mea, ua ku i ka hoailona e hoahewaia ai oia.\n\n\n\n\nKEKAHI ANO O KA OPEAKUA.\n\nIna no e pii ana kekahi kanaka i ka pali a ua oi na mile a emi mai paha\nka pii ana i ka pali, a ina e opeakua oia ia wa, alaila, aole i pili ia\nopeakua ma ka hoailona o ka oihanakahuna, ua pili no ia opeakua no kona\nmaluhiluhi i ka pali. A ina he elemakule a luahine paha ka mea i ikeia\ne opeakua ana nona iho, alaila, no kona elemakule a me kona luahine no\nia opeakua ana. Aole ia e pili ia opeakua ma ka hoailona o ka oihana\nkahuna. A ina no he mea maimai ka mea i opeakua alaila no kona maimai\nno ia opeakua ana, aole e pili ia no ko ka oihanakahuna hoailona. Pela\nno i na mea like a pau.\n\n\n\n\n27. NO KA MAKAPAA.\n\nO keia kekahi oihana ike o na hoailona maa e pili ana i ka oihana\nkahuna, ua like na loina a me na wehewehe ana me na hoailona mua. No ka\nmea, ina i manao kekahi kanaka he pomaikai kona ma ka hele ana, a he\npono nui paha nona, a i ole, ua manaolana wale aku ma kekahi ano e ae\npaha. A ina e loaa ia ia kekahi kanaka makapaa ma ke alanui ma ia hele\nana, alaila e olelo auanei ke kahuna, \u201cAole e hiki ke hele ma kahi i\nmanaolana ai, aole e loaa he pomaikai nui nona, no ka mea, ua halawai\nme ka makapaa.\u201d A ina i palua ka loaa ana o ka makapaa ma ke alanui, a\noi aku paha, alaila, aole e pili ka hoailona no ka nele ma ia ano, no\nka mea, ua hala ka palena o ka nele, ua pau ka paoa. E like me ka pili\nana o na hoailona i na oihana loaa a pau, pela no e pili ai keia oihana\nike ia mau oihana hoailona o ka oihana kahuna.\n\n\n\n\n28. NO KE KAHEA KUAIA.\n\nO keia kekahi hoailona ike o ka oihanakahuna e pili ana i ka moewaa a\nme na hoailona e ae i hoakakaia ma na helu mua. Ina he manaolana nui\nloa ko kekahi kanaka he pono nui kona ma kona hele ana e like me kana\nmea i noonoo mua ai, a ina i kaheaia mai e kekahi mahope, alaila, e\nolelo auanei ke kahuna, \u201cO ka moewaa iho la no ia, aole e loaa ke hele,\nno ka mea, ua kahea ia mahope.\u201d Ina e hele ana kekahi ma kahi ana i\nmanao ai, he pomaikai, a he pono nui kona, a ina aole oia e kahea ia\nmahope mai alaila, ua maikai ia hele ana, a waiwai no hoi.\n\n\n\n\nKA MEA E PONO AI O KA HELE ANA I OLE E KAHEA KUAIA.\n\nI ka hoomaka ana o kekahi e hele i kana wahi i manao ai e hele, no ka\nmanao ana he pono nui a pomaikai hoi kona ma ia hele ana e noonoo mua\noia mamua o kona hele i ole oia e kahea ia mai mahope, me ka makaala no\nhoi. Penei oia e hana ai: Aia a hoomaka aku oia e hale, e makaala loa\noia i ka poe ana e ike aku ai, ina nae he poe ua launa mua, alaila, e\nhookokoke mua aku oia i ka poe ana e halawai aku ai, me ka hai aku i\nkana wahi e hele ai, a me na mea a pau e pili ana ia ia, a ia lakou\npaha; a manao e haalele ia lakou, e aloha mua aku, alaila hele, pela\nwale no e pono ai ke hana i ole e kahea ia mahope. Aka, ina no i hea\nhouia e ua poe la ana i halawai mua ai, alaila, he huakai paoa no ia.\n\n\n\n\n29. KA HALAWAI ANA ME KE KUAPUU.\n\nO ka halawai ana me ke kuapuu ma ke alanui, oia kekahi hoailona o ka\noihanakahuna no ka paoa (nele). Ina e hele ana kekahi ma kahi ana i\nmanao ai he pono nui, a he pomaikai hoi, a ina e halawai me ke kuapuu\nma ia hele ana, alaila, e olelo auanei ke kahuna: \u201cHe huakai paoa loa\nkeia, e pono ke hoi, aole loaa ke hele, no ka mea, he moewaa (kuapuu)\nko ke alanui.\u201d A o ke kuapuu i loaa ma ia hele ana, ua kapaia; \u201che\nkuapuu hahailua.\u201d Aka ina paha he elua a oi aku na kuapuu i halawai me\nkekahi kanaka ma ia hele ana, alaila, ua pau ka paoa. I kekahi poe nae,\na i kekahi poe, e mau ana no ka paoa. Aole no he like loa o na kanaka\nmalama i na hoailona ike o keia ano.\n\n\n\n\n30. NO KA HOOKUAKII ANA\n\nO keia hoailona he kuakii oia no ke kalele ana o na lima elua ma ka\npuhaka, ma ka aoao akau a me ka aoao hema o ke kanaka. Ina ua ikeia\nkeia hoailona ma ka hele ana ma ke alanui no kana mea i manaolana ai,\nalaila o ka paoa no ka hope. Aole nae i pili wale no keia hoailona no\nka huakai hele, aka ua pili no no ka aha lealea pili waiwai kekahi e\nlike me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha,\npahee, a olohu paha. Ina ua ike ia kekahi mea e hookuakii ana, alaila,\ne huhu koke auanei ka poe nana ka aha pili waiwai, a o ke kipaku koke\nno ia; no ka mea, e ili mai auanei ka paoa (nele) oia hookuakii ana\nmaluna o ka poe nana ka aha pili waiwai.\n\n\n\n\n31. NO KA HELE ANA I MUA A HOI HOU I HOPE.\n\nIna i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao\nana e loaa ka pomaikai a me kona pono ma ia manao ana e hele; a i ka\nhoomaka ana e hele a hala kekahi mau anana a mile paha, a ina e hoi hou\ni hope, no kekahi mea poina paha; a manao i koe paha, a ma kekahi ano e\nae paha; alaila, aole no e loaa ana kana mea i manaolana ai mamua. O\nkeia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui mai\nkinohi mai a hiki i keia manawa.\n\n\n\n\n32. NO KE KUIA O KA WAWAE.\n\nO keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a\nhe hoailona maa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i\nmanao ai e hele, a ina i kuia kona wawae ma ia hele ana, alaila, o na\nmea a pau ana i manaolana nui ai e loaa, aole no e hookoia ana, ua like\nno na wehewehe ana o keia me ko na hoailona mua ma keia moolelo.\n\n\n\n\nNO KA MAKOLE.\n\nO keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka\nmakapaa. No ka mea, ina e halawai ana ka mea e hele ana me ka kanaka\nmakole, aole no he pono a he pomaikai e loaa i kekahi ma ia hele ana,\nina o ka pomaikai a me kona pono kana i manao ai. O na ano kina a pau o\nke kanaka e like ana me keia hoailona, he hoailona mau no ia no ka\noihanakahuna.\n\n\n\n\nNO KA WAWAE KUKUE.\n\nUa like pu ka wehewehe ana o keia hoailona me ka makole. Ina ua halawai\nmai ke kukue ma ke alanui, alaila, he hoailona no ia no ka nele e pili\nana i ka oihanakahuna.\n\n\n\n\n33. NO KE ANUENUE A ME KA UA.\n\nO keia mau hoailona mau keia o ka oihanakahuna, e pili ana i ka nele, a\nme ka loaa, i ka pono a me ka pomaikai, no ka mea, i ka mea maa o\nkekahi poe, he hoailona no ka nele keia mau hoailona, a ma ke kulana\nhoi a kekahi poe, he hoailona no ka pomaikai.\n\nIna ua kiiia mai kekahi kanaka a mau kanaka paha, no ka mea i manaoia\nua pio a ua lawe hala paha. Alaila a no ia mea, ina ua manaolana ke pio\na lawehala paha, e hoahewa ia ana ia a o lakou paha, ma ia mea i hoopii\nwale ia aku ai. A i ka hele ana, a halawai me ka ua ma ke alanui, a i\nole he anuenue paha, alaila e manaolana nui auanei ke pio aole e ili\nmai ana ia hoahewa ia maluna ona, a o lakou paha. Aka hoi, ina he\nmanaolana wale no ko kekahi kanaka i manaoia he pio a he lawehala paha,\nme ka manao he pono nui kona a he pomaikai paha, a e hoahewa oleia ana\npaha i mua o ka Aha nana i kauoha; a ina i loaa i ka ua mamua mai, a he\nanuenue paha, alaila, aole e manaoia ana, he pono nui kona ma ia hele\nana, aole no hoi he pomaikai, no ka mea, aia i mua ona ka hoailona o ka\noihanakahuna nana e keakea i kona pono.\n\n\n\n\n34. KEKAHI ANO O KE ANUENUE A ME KA UA.\n\nMa na kulana o kekahi poe kahuna lapaau, he mea maikai ka ua a me ke\nanuenue, no ka mea, wahi a kekahi o na kahuna lapaau, \u201che mea maikai ka\nua.\u201d Ina i kiiia mai kekahi kahuna no kekahi mai, ina he ua i ka manawa\ne kamailio ia ana ka olelo no ka mai, alaila ua maikai, o ka aa koke no\nia o ke kahuna lapaau e hele e hana, me ka manao o ke kahuna e ola ana\nno ia mai. He kakaikahi nae o ia poe kahuna ma ia ano o ia hoailona o\nka oihanakahuna. Aka, o ka mea mau i ke kulana mai, a kulana laau a\nkekahi poe kahuna lapaau, he mea hewa ka ua, no ke kulana mai e like me\nkeia.\n\nIna ua kiiia mai kekahi kahuna lapaau no kekahi mai, aole nae he\nnawaliwali, a ina i ua ia i ka manawa e kamailio ia ana no ka mai,\nalaila e olelo auanei ke kahuna lapaau: \u201cAole e ola ka mai, o hoi a uwe\niho, pono ke imi aku i mea nana e hana; no ka mea, o ka ua, o ka\nwaimaka no ia, he mea e hoike ana i ka uwe aku no ka mai.\u201d A ina no o\nka poe i maa ma keia hoailona o ka oihanakahuna, aole no e hiki ke\nkiiia ke kahuna ke halawai ma ke alanui me ka ua, aole no hoi e hiki ke\nkii i ua kahuna nei ke loaa i ka ua ma ka hale.\n\nO ka ua. He hoailona maikai loa keia i oi aku mamua o kekahi mau\nhoailona e ae. Penei e olelo ai kekahi kahuna lapaau i kona manawa e\nkiiia mai ai e hele e lapaau no kekahi mai: \u201cE hoi oe, apopo wau hele\naku. Ina i haule ia e ka ua i keia po, alaila ua mai, kakahiaka wau\nhele aku. A ina i loohia ole e ka ua i keia po, aole wau e hiki aku.\u201d\nPela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no ia\nmanawa ana e kamailio la, mamua o kana kauoha ana i ka mea kii kahuna.\n\nA penei e olelo ai kekahi kahuna lapaau, ina he ua ka manawa i kiiia\naku ai e lapaau no kekahi mai: \u201cE hoi oe, apopo wau hele aku, ina i\nloaa ka malie i keia po a ao, aole e loohia e ka ua, alaila hele aku\nwau, a ina he mau no ka ua a ao, aole wau e hiki aku.\u201d Pela e olelo ai\nkekahi mau kahuna mamua o kona hele ana e nana i ka mai, a e hana paha.\n\nMa na hoailona e pili ana i ka oihana kahuna, aole he like loa o ka\nmanao o na kahuna ma ia ano, okoa, a okoa ka kekahi; e like me ka\nhoailona i maa i kekahi, pela no kekahi e maa ai i na hoailona i maa ia\nia.\n\n\n\n\nNO KE ANUENUE.\n\nUa kapaia ke anuenue i kekahi manawa he \u201cmakole.\u201d Aole he like loa o ka\nike a na kahuna ma keia hoailona o ka oihana kahuna. Ma ke kulana ike a\nkekahi poe kahuna, \u201che maikai ke anuenue\u201d, ke ku mai i kahi e maikai\nai, a ma ke kulana ike hoi a kekahi poe \u201che maikai ole\u201d, ke ku no hoi i\nke kulana e maikai ole ai.\n\nA penei i olelo ai kekahi kahuna lapaau, ke kiiia mai e hele e lapaau\nno kekahi mai: \u201cAole wau e hiki aku i keia la, e hoi nae oe, a nana mai\ni keia po. Ina i ku ka makole i keia po, a i ole i ke kakahiaka paha,\nalaila aole wau e hiki aku, aka, i laelae wale keia po a ao, alaila, ua\nmaikai, o ko\u2019u hele aku ka hoi ia.\u201d A penei hoi e olelo ai kekahi\nkahuna no ke anuenue. \u201cKe hoi la oe, a nana mai i keia ahiahi, i pio\nanuanei ke anuenue, alaila hele aku wau e hana i ka mai, no ka mea, ua\nku i ka\u2019u kulana lapaau. Aka hoi i pio ole ke anuenue a ao wale keia\npo, alaila ua hooleia ka\u2019u hana.\u201d Nolaila, o na hoailona a pau o ka\noihanakahuna i oleloia i loko o keia moolelo, he maikai, a he ino, a\npela aku.\n\n\n\n\n35. NO KA HANALEPO ANA.\n\nO keia kekahi o na hoailona nana e hoole mai ka pono a me ka pomaikai,\nka hewa a me ka pono, ke pio a me ka lanakila, ka make a me ke ola,\nmamuli o ka ike a kekahi poe o ka oihana kahuna. Penei: Ina paha ua\nkiiia mai ke kahuna no kekahi mai, a i ole, no kekahi ano e ae. Aia a\nhele aku ke kahuna no ka mai, a i halawai oia me keia hoailona, alaila,\naole e hiki ia ia ke hele no ka lapaau i kekahi mai, no ka mea, ua ku\nkeia hoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he pono\nnui kona, a he pomaikai paha ma kahi e, me ka manao ana he pono, a he\npomaikai e loaa mai ana ia ma kahi ana i manao ai e loaa; a i kona hele\nana a ma ke alanui loaa ia ia keia hoailona, alaila e maopopo auanei ia\nia, aole e hookoia ana kona manaolana, no ka mea, ua loaa mua ia ia ka\nmea nana e keakea i kona hele ana. Aole nae e pili keia no ka mea e\nmanao ana e loaa ma kahi e no ka mokupuni kaawale aku, a apana e paha;\naka ua pili no no kahi kokoke.\n\nA ina hoi ua kiiia mai kekahi no kona hewa, a e manaolana mau ana oia e\nhewa ana i mua o ke alii a me ka aha paha; a ina i ka hele ana, a pu\u2019a\nhanalepo oia ma ke alanui, alaila, e manao auanei oia aole e hewa ana.\nA ina hoi, he pono wale no ka noonoo mau ana o kekahi ia ia, a me kona\nkuko nui, e oia mau ana kona pono i mua o ke alii a me ka aha\nlunakanawai paha. A ina i puua hanalepo oia ma ke alanui, alaila, aole\ne loaa kona pono ma ia hele ana. Aka hoi, ma ka manao o kekahi poe no\nkeia hoailona, he maikai no, e like me ka maikai o na mea i hoike ia ma\nna hoailona mua, pela no ka hoakaka no keia hoailona.\n\n\n\n\n36. NO KA MAIA.\n\nO keia kekahi o na hoailona nana e hoole mai ka pomaikai a me ka pono\nnui o kekahi poe, a ina he hewa, a ina he pono, a ina ma kekahi ano e\nae. I ka hele ana o kekahi ma kahi i manao ai e hele, me ka manao e\nloaa ka pomaikai nona iho ma ia hele ana, ina e halawai aku me ke\nkanaka e hele mai ana me ka maia. Alaila, aole e loaa he pono nui, a he\npomaikai paha ma ia halawai ana me ka maia. Ua like na loina o na\nwehewehe ana o keia hoailona, me ko ka makapaa a me ka moewaa, akolu\nkeia mau hoailona i like ma ko lakou kamailio ana. Penei i olelo ia e\nkekahi poe: \u201cIna manao hoi ka hoomakaukau o keia ahiahi e iho i ka\nlawaia, o ka iho aku nei no ia, e noho mai ana ka makapaa mamua, o ka\nmoewaa iho la no ia.\u201d\n\nA ina hoi he maia ka mea i loaa ma ia hele ana, alaila, lawe mai la ke\nkamailio ana ia mea no ka moewaa. A penei hoi i oleloia e kekahi poe:\n\u201cAole e loaa ke hele, he moe maia ka\u2019u.\u201d A penei hou \u201cAole e loaa, he\nmakapaa ko mua.\u201d A pela wale no e olelo mau ai ka poe maa ma keia mau\nhoailona.\n\n\n\n\nKA MEA E PAU AI KA PAOA NO KA MAIA.\n\nPenei wale no e pono ai ke halawai me ka maia ma ke alanui i oleloia e\nkekahi poe o ka oihanakahuna. Ina ua loaa ka maia i kekahi ma ke alanui\nma ka hele ana, aia halawai aku me ka maia, e pono ke hoopa aku ka\nlima, a i ole, e hopu pono aku paha i ka maia, a haalele aku, me ka\nalawa ole aku i hope, alaila, pela wale no e pau ai ka paoa oia\nhoailona i kekahi poe nae, ke maa ma ia ano; a i kekahi poe, aole e\nloaa iki ana ka hoaponoia no kela hoailona ke loaa ma ke alanui.\n\n\n\n\n37. NO KA MOE MAIA.\n\nO keia kekahi o na hoailona mana o ka oihanakahuna e pili ana i na\nkahuna a pau, a me ka poe i ao ole i ka oihanakahuna. Aka, ua like no\nka wehewehe ana o keia hoailona me ko na hoailona mua ae nei. Aole no e\nloaa ka hoapono ia o keia hoailona.\n\nO ka Moe Maia. He maia no ia i ikeia ma ka moe uhane ana i ka po, a i\nke ao paha. A o ka hope o keia moe uhane ke loaa ma ka moe ana, he\nnele. E like me keia: A manao kekahi e hele i ka lawaia, a mahiai paha,\na he lapaau paha, a ma kekahi ano e ae e pili ana i ka pomaikai a me ka\npono; a ina he moe maia ka mea i loaa i ka po, alaila, he mea makehewa\nke hele, aole no e loaa he pono, he pomaikai, ma ia hele ana, no ka\nmea, he moe maia kana. A eia ka olelo a kekahi mea no keia moe uhane,\n\u201cAole wau e hiki, no ka mea, he moe maia ka\u2019u. A hele aku auanei,\nloaa.\u201d\n\n\n\n\nHE MOE UHANE MAKAPAA.\n\nAole o ka halawai wale no me ka makapaa i ke ao ma ke alanui kekahi\nloina nele o ka makapaa. O ka halawai ana me ka makapaa ma ka moe\nuhane, kekahi kumu hoomapopo no ka nele o ka mea i manao nuiia. E like\nme ka wehewehe ana no ka moe maia, pela no keia hoailona ma ka moe\nuhane. A pela no ke kuapuu, a oopa, ka wawae kukue, a kekahi ano e ae e\nlike ana me keia, ke loaa ma ka moe uhane.\n\n\n\n\n38. NO KA MANU ALAE.\n\nO keia kekahi o na akua o kekahi poe. Aka, he hoailona nae keia e pili\nana i ka hoike mai \u201ce make ana kekahi kanaka.\u201d No ka mea, ma na wahi\nlehulehu o na hale e like me Honolulu, a ma na wahi e noho ia ana e na\nkanaka, malaila e hoikeia ai ka hana a ka manu alae. Penei: Ina e ke\u2019u\nka alae ma kekahi aoao, alaila, e make auanei ke kanaka o kekahi aoao;\na ina mauka ke kani ana o ka alae, e make auanei kekahi poe o kai.\nPenei i olelo ia e kekahi poe o ka oihanakahuna, ke lohe aku nae e kani\nana ka alae. \u201cHe make koe o kekahi poe, ke kani mai nei ka alae. Oi\nkani mai auanei, a kani hou, a hano ka leo, o ka make no hoi ia o\nkekahi.\u201d He mau hoailona mau keia e pili ana i ka make.\n\n\n\n\n39. NO KE KAI NUI, A ME KA WAIKAHE.\n\nO na hoailona nui keia o ka oihanakahuna e pili ana i na \u2019lii, no ka\nmea, ina e hiki keia mau hoailona i kekahi manawa, alaila e olelo\nauanei ke kahuna nui, \u201cHe poino aku no kekahi alii aimoku ka hope o\nkeia kai nui, a i ole, o ka waikahe nui paha, ina he waikahe nui ka mea\ne hiki ana i kekahi manawa. O ka make o kekahi alii, a ina aole e make\nkekahi alii, alaila, he auhulihia ka hope.\u201d\n\n\n\n\nKE ANO O KE KAI NUI E PILI ANA I NA \u2019LII.\n\nIna paha i ikeia kekahi kai nui i kekahi manawa, aole nae i ike ia\nmamua ke kai nui e like me ia, ina he kai hoee (ano kaiakahinalii); a\nina aole he kai hoee ka mea i ike ia, he kaikoo nui paha, ku ka punakea\ni uka, aole nae he kaikoo mamua e like me ia, a penei i olelo ia e\nkekahi kahuna nui o ka oihanakahuna. \u201cHe make aku koe o kekahi alii nui\nma keia hope aku, a ina aole he alii e make ma keia hope aku, alaila he\nauhulihia ka hope o keia kaikoo.\u201d A pela no ke kai hoee, ina he kai\nhoee ka mea e ike ia, ua like no ko laua kilokilo ana ma keia hoailona\no ka oihanakahuna e pili ana i na \u2019lii.\n\nHe Olelo Hoohalike. Ma ka M. H. 1836 paha, ia manawa ka ikeia ana o\nkekahi kaikoo nui. Aole i ikeia kekahi kaikoo nui mamua aku e like me\nia; ia manawa, e noho ana o Kaili ma Lamaloloa, Kohala, i ka\numikumamakolu o na makahiki o ka mea nana i kakau keia moolelo. Oia ka\nwanana ana a Kaili no ia kaikoo nui; he kanaka ua aoia i ke kilokilo\nlani, he kanaka kaukaualii no, e pili ana ma ka aoao o Kalaimoku. A eia\nkana olelo: \u201cHe make koe o kekahi alii,\u201d a mahope iho o keia manawa,\nmake iho la o Naihe, kekahi alii, ma Kaawaloa.\n\nEia hou: Ma ka M. H. 1840 paha, ua ike ia kekahi kai hoee nui ia\nmanawa, oia ke kai i make ai o Keaweikekahialiiokamoku, ma Hilo nae\nkahi i ike ia ai ia kai hoee. (Kaiakahinalii. Pela ka hoohalike ana no\nkeia mau hoailona.)\n\n\n\n\n40. NO KA IA KU.\n\nO keia kekahi hoailona o ka oihanakahuna e pili ana i na \u2019lii. Ina e\nike ia kekahi ia ku i kekahi manawa, he ia ku i oi aku mamua o na ia ku\ni ike ia, i na ua pae wale ae ka ia ma ka maloo, a ina ua make wale ma\nka moana paha; alaila e olelo auanei ke kahuna nui o ka oihanakahuna,\n\u201cHe Alii Aimoku ka hope o keia ia ku.\u201d (E like me ka ia ku ia\nNahienaena, a me Kaahumanu.)\n\n\n\n\nNO KA MAHINA POULI, A ME KA LA POULI, A ME NA HOKU.\n\nO keia kekahi mau hoailona o ka oihanakahuna e pili ana i na \u2019lii nui,\na me ko lakou koko. Ina ua ike ia kekahi o keia mau hoailona i kekahi\nmanawa; alaila, o ka make o kekahi alii ka hope o keia mau hoailona.\n(Ua oleloia ka mahina pouli i kekahi manawa, \u201cUa pau ka mahina i ke\nAkua.\u201d Pela ka la, a me ka hoku.)\n\n\n\n\nNO KA LUAKALAI.\n\nO ka poai e hoopuni ana i ka la a me ka mahina, ua kapaia e keia lahui\nhe luakalai. Ina ua ikeia kekahi luakalai e hoopuni ana i ka la, a i ka\nmahina paha, alaila, he alii make ka hope; pela na kahuna o ka\noihanakahuna e olelo ai.\n\n\n\n\nNO KA HEKILI.\n\nO keia kekahi hoailona e hoike ana i kekahi alii make; aole nae i pili\nkeia hoailona no ka hekili kui i kona manawa mau. Aia no a kui ka\nhekili i ka manawa kupono ole no ke kani, a he hekili pa-malo paha o ke\nkani ana, alaila, e olelo auanei ke kahuna. \u201cHe Alii make ka hope o\nkeia hekili pa-malo.\u201d\n\n\n\n\nNO KE KAHUNA.\n\nIna paha ua ike ke kahuna i keia mau hoailona, alaila, aole e hiki ia\nkahuna ke olelo hoike i mua o na \u2019lii i keia mau mea, ke ku i ka\nhailona alii. Aia no a ninau mai ke alii i ke ano o ia mau hoailona, a\nme ka hope o ia mau hoailona, alaila pono ke olelo ae. No ka mea, ina e\nolelo ke kahuna i kona ike ma keia mau hoailona, alaila o na kahu ponoi\no na \u2019lii ke kii mai i ke kahuna e hana pela.\n\n\n\n\n41. NA HOAILONA MAU O NA \u2019LII NUI.\n\nHe nui na hoailona mau o na alii nui e pili ana i ka oihanakahuna i\nkela manawa, mamuli o ka ike a ke kahuna kilokilo lani a me ke\nkakaolelo paha.\n\n\n\n\nNO KA PUNOHU.\n\nIna e ku ka punohu i ka moana a i ka aina paha, alaila e maopopo auanei\ni na kakaolelo o ke alii, he alii nui ka mea nona kela hoailona, he\nalii aimoku paha. Aole nae e pili keia hoailona ma kahi e noho mau ai\nna \u2019lii. Aia a hele aku ke alii ma kahi e aku, malaila e ike ia ai keia\nhoailona. Penei: Ina paha i Hawaii ke kahuna kahi i noho ai, a i ole ke\nkakaolelo paha, a ina i ikeia ka punohu i ka moana, alaila e olelo\nauanei ke kahuna, \u201cOwai la keia alii e holo mai nei i ka moana? Eia la\nhe alii nui.\u201d\n\n\n\n\nNO KA ONOHI.\n\nKa Onohi. He wahi ua no ia maluna pono o na ao, i hoopuniia e na\naopolohiwa; he wahi ua i huipuia e na waihooluu o ke anuenue. Ua kapaia\naku ia e na kakaolelo o ke alii, he onohi. O keia kekahi o na hoailona\nalii e pili ana i ka oihanakahuna.\n\n\n\n\nNO KA UA KOKO.\n\nO keia kekahi o na hoailona alii. He ua ula kekahi olelo ana o ka\nuakoko, ina ma ka aina, a ina ma ka moana. Ina e ike ia kekahi uakoko\nma ka aina a ma ka moana paha, alaila, penei i oleloia e kekahi kahuna.\n\u201cOwai la ke alii e make ana i keia uakoko?\u201d He nui na ano o keia\nhoailona e pili ai i na \u2019lii, ina he alii make, a i ole, he alii hanau\npaha, a i ole he alii e hiki mai ana paha, a i ole e hele aku ana paha.\nO keia mau hoailona alii, ua like no ia me ke kui ana o ka hekili, a ma\nke olapa ana o ka uwila, a me ke kualau ma ka moana, he mau hoailona\nalii lakou a pau, ina he alii make, alii hele paha i ka huakai, a i\nole, he alii hanau paha. Aole no e hiki wale ana keia mau hoailona i na\nla a pau, aia no a hiki i ka manawa e kupono ai no ia mau hoailona,\nalaila ike ia aku la.\n\n\n\n\n42. NO KE KAHUNA HAHAPAAOAO.\n\nO keia kekahi o na mahele e pili ana i na kahuna lapaau o ka\noihanakahuna. He mau oihana ike no ka keia poe kahuna; a ma keia ano,\nua ike ole na kahuna e ae i ka oihana ike a ke kahuna hahapaaoao. No ka\nmea, o ka ike o ke kahuna hahapaaoao, he ike kona i ka mai e pili ana i\nna iwi o ka mea e mai ana, a he hiki ia ia ke hoakaka mai i ka mai e\nhiki aku ana mahope.\n\nO ke kahuna hahapaaoao, he hiki ia ia ke haha i ke kino a puni o ke\nkeiki hanau hou, a mamuli o ka haha ana i na keiki opiopio oia i kapaia\nai he kahuna hahapaaoao. Aole no e pili nui ana na hana ana a ua kahuna\nhahapaaoao la i na kanaka makua. Aka, he hiki i ua kahuna hahapaaoao la\nke hoike i ka mai a mau mai, me ka hoakaka lea ana i ke kumu o ka mai,\na na ua kahuna hahapaaoao la e olelo i ka laau kupono e haawi aku ai i\nka mai.\n\nAole no he nui loa na laau a ke kahuna hahapaaoao e hana ai, no ka mai\ni ku i kana oihana, e like me ke ano o na kahuna lapaau maoli. Aole no\nhe hoailona ike a ke kahuna hahapaaoao e like me ko na kahuna lapaau\nmaoli. Aia no ka hoailona ike a ke kahuna hahapaaoao ma ka haha ana i\nka mai i loko o ka iwi a me na aakoko, a malaila wale no.\n\n\n\n\n43. KA IKE O KE KAHUNA HAHAPAAOAO.\n\nI ka manawa e hoomaka ai ke kahuna hahapaaoao i kana oihana, e haha no\noia ma ke kino a puni, a ina ua loaa ka eha ma ke aakoko, alaila, e\nolelo auanei ke kahuna, \u201cAia i ke aakoko kou mai.\u201d A pela no i ka mai\nke loaa ma ka iwi. He hiki i ua hahapaaoao la ke olelo no ka mai i ka\niwi. Ua olelo kekahi kahuna hahapaaoao i kekahi manawa: \u201cIna e mau keia\nmai i ke aakoko, alaila o ka make ka hope.\u201d A pela no oia e ike ai i ka\nmai make ke loaa ka mai i ka iwi.\n\nIna e loaa ka mai i ka iwi, a ina ua ike oia ua hai kekahi iwi, a he\nmau makahiki ka loihi oia hai ana, a haha aku ke kahuna hahapaaoao, a\nloaa ka mai i like me ia, alaila e ninau auanei ke kahuna hahapaaoao,\n\u201cAole anei oe i hai?\u201d Eia ke kumu o ka ninau ana o ke kahuna, no ka\nmea, ua ike ua kahuna hahapaaoao la ua hai ka iwi. Ua ninau iho ke\nkahuna hahapaaoao i kekahi manawa. \u201cAole anei oe i haule i ka pali, i\nka laau paha, i ka lio paha?\u201d\n\nO na keiki opiopio hanau hou na mea lawe nui ia i mua o ke kahuna\nhahapaaoao, wahi a kekahi poe; \u201ci pau ka mai i ka wa kamalii, i ole e\nulu ke paaoao mahope aku ke hiki i ka manawa e kanaka makua ai.\u201d\n\n\n\n\n44. NO KE KAHUNA HOOUNAUNA.\n\nO ke kahuna hoounauna, he uhane ino no ia i hoouna ia i loko o kekahi\nkanaka i loohia ole e ka mai. Aka o ke kahuna nana i hoounauna, oia no\nke kahu o ka uhane ino a mau uhane ino paha.\n\nO ka Uhane Ino. He mau akua no ia o ke kahuna hoounauna, ina he hoouna\nka ke kahu i kona mau akua (uhane ino) e hele e hoola i ka mai, alaila\ne pau auanei na akua e hoola i ka mai, mamuli o ke kauoha a ka mea nona\nke akua.\n\nO ke kahuna hoounauna, oia no kekahi mahele o na kahuna lapaau. Aole\nnae e hana ana keia kahuna ma ka laau, no ka mea aole he laau a keia\nano kahuna, hookahi no laau a keia kahuna, he awa.\n\nAole i maopopo na hoailona ike a ke kahuna hoounauna; e like me na\nkahuna e ae. Aka, penei wale no e hana ai ke kahuna hoounauna: Ina\npaha, ua kiiia mai ua kahuna hoounauna nei e lapaau no kekahi mai,\nalaila, e hele wale no ke kahuna hoounauna e nana i ke ano o ka mai, a\nike, alaila, e olelo aku oia i awa ka mea e huli mua, a loaa ka awa,\nalaila na ke kahuna hoounauna wale no e inu ka awa i mea e pono ai kana\nhana. A penei i olelo ia e kekahi poe: \u201cE inu i ka awa i laka mai na\naumakua\u201d (uhane ino). Alaila, o ke kahuna hoounauna; mamua o kona inu\nana i ka apu awa, e kauoha no oia i kona mau akua e hele e hoola i ka\nmai. A ina hoi, ua loaa ka manao ino i kekahi mea, alaila, e kiiia no\nke kahuna hoounauna, e hoouna aku i na akua e hele e haawi i ka mai a\nme ka make maluna o ka mea i manao ino ia e kekahi.\n\nO keia kahuna kekahi kahuna makau ia o na kahuna o ka oihanakahuna. Ua\nlike ka makau ia o keia mau kahuna, me ko na kahuna anaana, kahuna\nhoopiopio. Ina e ike ia kekahi o na kahuna hoounauna e komo ana i\nkekahi hale, alaila e kau auanei ka weli o kekahi poe, no ka mea, ma\nkeia ano kahuna, o ka oihanakahuna, ua kapaia o ke \u201ckahuna a Milu.\u201d\n\n\n\n\n45. NO KE KAHUNA HOOKOMOKOMO.\n\nO keia kekahi o na kahuna i helu pu ia i loko o ka papa helu o ka\noihanakahuna. Ua like no nae na oihana a ke kahuna hookomokomo me ke\nkahuna hoounauna, aole nae i pili nui ka oihana kahuna a ke kahuna\nhookomokomo i ka hoola i ka mai. O ka mea nui a keia kahuna, oia no ka\nlawe ana i ke ola o kekahi kanaka okoa, a kanaka mai paha. Penei: Ina\npaha ua manao ino kekahi i kekahi, alaila, na ka mea i manao ino e kii\ni ke kahuna hookomokomo, e hookomo aku i ka make maluna o ka mea i\nmanao ino ia.\n\nHe mau akua no ko ke kahuna hookomokomo, e like no me na akua o ke\nkahuna hoounauna. Aole no he mau oihana lapaau. O ka mea mau i keia\nkahuna, o ka awa; oia wale no ka mea e hana ai mamua o ka hookomokomo\nana i na akua.\n\n\n\n\n46. NO KE KAHUNA MAKANI.\n\nOia kekahi o na mahele o ka oihanakahuna e pili ana i ke kahuna lapaau.\nAka, aole i like ma na oihana ike, aole no he mau hoailona ike a ke\nkahuna makani, me ka na kahuna lapaau; aole no he mau oihana lapaau;\naole no he mau oihana lapaau ka keia kahuna. O ka awa no ka mea nui i\nkeia kahuna, e like me ka hoakaka ana o ke kahuna hoounauna, pela no ka\nhoakaka ana i ka oihana a ke kahuna makani.\n\n\n\n\nKE ANO O KE KAHUNA MAKANI.\n\nHe kane a he wahine ke kahuna makani; he kino kanaka okoa, aole no hoi\ni ike i ka lapaau. Aia a noho mai ka makani i luna o kekahi kahuna,\nalaila he kahuna makani ia, a na ua makani la i luna o ke kahuna e hai\nmai ka mea e pono ai i ke kahuna makani ke hana, a mamuli o ua makani\nnei e hoolohe aku ai na mea e ae, o na olelo a pau a ka makani e olelo\nai, malaila e hoolohe aku ai na mea e ae, ina he poe no ka mai.\n\n\n\n\nKE ANO O KA MAKANI I LUNA O KE KAHUNA.\n\nHe uhane ino ka makani i olelo ia i loko o keia kahuna, a i ole he\naumakua paha, a ina aole he aumakua ka makani i luna o kekahi kahuna,\nalaila, o ka uhane o kekahi kane a wahine paha i make, a i ole ia, he\nkeiki opiopio paha i make penei: Aia kiiia aku ke kahuna makani e hele\nmai e nana no kekahi mai, alaila, e inu mua ke kahuna makani i ka awa.\nAlaila, ua olelo ia e kekahi poe penei: \u201cE inu i ka awa i ikaika na\nmakani.\u201d No ka mea, ina aole e inu ke kahuna makani i ka awa, aole no e\nili pono iho ka ikaika o ka makani i luna o ke kahuna. I kekahi manawa\nnae, aole o ka awa wale no ka mea e ili mai ai ua makani nei, he ili\nwale iho no kekahi. Ua kapaia ia oihana, \u201che hoonohonoho akua.\u201d\n\n\n\n\n47. KE ANO O KA HANA A KA MAKANI I LUNA O KE KAHUNA.\n\nAia a ili iho ka makani i luna o ke kahuna, ia manawa e ike ia ai ka\nmai o kekahi, a me ke kumu o ka mai. A penei e olelo ai ka makani i\nluna o ke kahuna. \u201cI mai oe i ko hoohiki.\u201d A ina aole he hoohiki ka mea\ni mai ai, alaila, e olelo auanei ke kahuna: \u201cI mai oe i hoounaunaia e\nmea.\u201d A ina aole ma keia mau ano ka ike ana a ke kahuna, alaila, e\nolelo auanei ke kahuna, \u201cUa lilo ko maunu,\u201d a pela aku, he nui a he\nlehulehu na makani i luna o ke kahuna makani ke olelo mai.\n\nIna aole he mai ka mea i kiiia aku ai ke kahuna makani, ua kiiia paha\nma kekahi ano e ae, penei: Ina he mau waiwai ko kekahi ua aihue ia,\naole nae i ike iki ia ka mea nana i aihue ka waiwai, alaila, e kiiia ke\nkahuna makani, a e hele mai e nana, ke hiki iho nae ka makani maluna o\nke kahuna. Aia a ike aku ka makani i luna o ke kahuna, alaila, e olelo\nauanei ke kahuna: \u201cUa lilo ko dala ia mea, na mea i aihue, aia i loko o\nka lepo kahi i hunaia ai.\u201d A pela aku, he lehulehu wale na ano.\n\n\n\n\n48. NO KE KAHUNA HANA ALOHA.\n\nO kekahi keia o ka oihana kahuna e pili ana i na oihana ike, no ka mea,\nhe mau hoailona ike ka kahuna hana aloha. O ke kahuna hana aloha, he\nkane a he wahine ia i ike i ka hana aloha, i mea e aloha mai ai kekahi,\na he hiki no hoi i ua kahuna hana aloha la ke hoopau i kona aloha, ina\nua hanaia ke kane a wahine paha no ke aloha. A nolaila, ua olelo ia ua\nkahuna la, \u201che kahuna kala aloha.\u201d Aole no i pili ka oihana ike a keia\nkahuna, no ka hana ana i ke aloha o ka makuakane a me ka makuahine, a\nme ka ohana hoi, aka, ua pili no ka poe i hoao (mare) maoli, a me ka\npoe noho moekolohe.\n\n\n\n\nKE ANO O KA OIHANA A KE KAHUNA HANA ALOHA.\n\nHe akua no ko ka oihana kahuna hana aloha, a he mau laau no e hana ai.\nAka, he oihana ino nae i kekahi manawa, a he oihana maikai no i kekahi\nmanawa. Aole no e hooko ana ke akua o keia oihana ke malama ole i na\nkanawai o ke akua hana aloha.\n\n\n\n\nKE ANO O KA HANA ANA A KE KAHUNA HANA ALOHA E ALOHA AI.\n\nIna paha e noho ana kekahi kanaka me kana wahine i kekahi manawa, he\noluolu wale no ko laua noho ana, a mahope, pono ole paha ko laua noho\nana; a hele aku paha ka wahine ma kahi e aku, a loihi ka noho ana, ua\nhaalele maoli ia paha e ka wahine, no kekahi kumu. A mahope, lohe mai\nke kane, ua lilo kana wahine me kekahi mea e aku paha, a no ia mea, kii\naku paha kana kane hanaukama i ua wahine nei e hoi mai ka wahine. Aka,\naole nae he hoi mai ma ia kii ana. A ina aole pela, ua kii aku no paha\nua wahine nei, a ua kane nei paha, i ka wahine, a ma ia kii ana ua hoi\nmai no. Aka, aole nae i liuliu, haalele hou no, a hele aku paha me ke\nkane no ana i moekolohe ai mamua. A no ia mea, ua pono ole ka manao o\nke kane hanaukama no ia haalele mau. Alaila i mea e hoi mai ai ka\nwahine a pili e like ma mamua, e pono i ke kane ke kii aku i ke kahuna\nhana aloha, e hana i mea e hoi mai ai.\n\nNa ke kahuna hana aloha no e hana e like me ka makemake o ka mea nana\nka wahine haalele, alaila o ka hoi mai la no ia a pili e like me mamua.\n\n\n\n\nKA HOAILONA O KE KAHUNA HANA ALOHA.\n\nHe hoailona no ka ke kahuna hana aloha. Aole no e hana wale ana ua\nkahuna nei, ke ole e ku i ka hoailona hiki ke hoi mai ka wahine a kane\npaha i haalele. Ina ua hoailona ua kahuna nei, a i ku i ka hoailona o\nka hoi mai o ka wahine, alaila e hoakaka no ke kahuna hana aloha i ka\nhoailona i ku i kana ike, ina paha he pono, a ina paha he pono ole,\npenei: \u201cAole kaua e hana ia oe, no ka mea, aole e hoi mai ana ko\nwahine.\u201d A penei hoi kekahi e olelo ai, ina he pono: \u201cE hoi mai ana ko\nwahine, apopo a po iho hiki mai ko wahine ma kou hale.\u201d O ka olelo keia\na ke kahuna hana aloha mahope iho o kana hana ana. He mea mana ke\nkahuna hana aloha ma kana oihana. Ina paha mawaho o na mile he iwakalua\na oi aku paha ka mea i hana ia, a i ole ia, ua kaawale aku paha i ka\nmokupuni okoa, alaila, ma ka mana o ka ke kahuna hana aloha, ua manawa\nole, ua hiki mai.\n\n\n\n\nNO KA HANA INO A KE KAHUNA HANA ALOHA.\n\nO na hana ino a ke kahuna hana aloha i olelo ia ma keia helu, oia no ka\nhana ana o ke kahuna mamuli o ka makemake o ka mea nana ke kauoha, a i\nolelo e hana. Penei e olelo ai kekahi poe i ke kahuna hana aloha: \u201cE\nhana oe i kuu wahine a makaaha.\u201d A ina aole pela, alaila ma kekahi ano\ne ae. Penei: \u201cE hana oe i kuu wahine e lele i ka pali.\u201d Mamuli wale no\no ka mea nana ka hana e olelo ai, pela no e hana ai ke kahuna hana\naloha, aia e like me ka makemake o ka mea nana ke kauoha.\n\n\n\n\nNO KE ALOHA ANA O KA MEA I HANA IA E KE KAHUNA.\n\nI ka hana ana a ke kahuna hana aloha i kekahi, ina ua hana ia no ke\naloha kupouli, he mea e hoihoi ana a noho pu. Ka manawa e hiki aku ai\nke aloha o ka mea i haalele ia e ka wahine, a e ke kane paha, alaila, e\nkupouli auanei ke aloha ke hiki mai, a he aloha naaupo loa paha. Alaila\no ua mea la i hanaia, aole ana mea manao wale ae, aole he aloha i ke\nkane manuahi, hoi ae la ke aloha a pau loa i ke kane, a wahine i\nhanaukama.\n\n\n\n\nKE ANO O KE ALOHA I HANA IA.\n\nHe okoa loa no ke aloha maoli, a he okoa loa no ke aloha i hana ia. Aia\na hiki mai ke aloha, he wela, he haalulu, he hoowahawaha i na mea e ae,\naka o ka mea manao nui, o ka wahine, o ke kane, he kau na maka ma kahi\nhookahi. Pela iho la ke ano o ke aloha i hana ia.\n\n\n\n\n49. NO KE ONEONEIHONUA.\n\nO keia kekahi ano o ka oihanakahuna e pili ana i na kahuna nui, e pili\nana i ke aupuni, na \u2019lii a me na makaainana, he pule nae ke ano o ke\noneoneihonua. I ka manawa e kukulu ia ai ka heiau, a kokoke i ka hoolaa\nana, alaila, e hoakoakoa ia na \u2019lii aimoku, a me na kaukaualii, a me na\naialo o ke alo alii a pau, e hele no lakou a pau i mua he hale i\nhoomakaukau ia no ka oihanakahuna o na \u2019lii. I kela manawa e hoomana ai\nke anaina no ka hoolaa ana i ka heiau, ia manawa e ku mai ke kahuna\noneoneihonua, ma ka pule, i hoolaa ia ai ka heiau, i mua o ke anaina. O\nkeia ka oihana nui e ku i mua o ka la e hoolaa ia ai ka heiau, a e kapu\nheiau ai paha.\n\n\n\n\n50. KEKAHI MAU HOAILONA IKE E PILI ANA I KA POE LAWAIA.\n\nHe mau hoailona ike no ka ka poe lawaia e pili ana i ka oihanakahuna,\nhe hoailona ano nui no, he hoailona hiki ke hoike mai i ke kalohe ana o\nke kane a wahine paha, a i ole, o ko ka hale paha. Eia. Ka moku ana o\nka makau.\n\nIna e holo ana kekahi i ka lawaia, a me ka manao e loaa ka ia; a ina ua\nmoku ka makau; a moku hou ka makau, a pela mau aku, alaila e olelo\nauanei ka lawaia, \u201cUa hewa aku nei ka noho hale.\u201d Pela e olelo mai ai\nka mea lawaia, no ka mea, ua maopopo iho la i ka mea lawaia ke kumu i\nmoku ai ka makau, \u201cO ka hewa ana o ka poe e noho ana i ka hale, ina o\nka wahine, a ina he poe e ae.\u201d Nolaila o ka moku ana o ka makau, ka\nhoailona ike no ia a ka poe lawaia, e pili ana i ka oihanakahuna.\n\n\n\n\nNO KA HEWA O KA POE MA KA HALE.\n\nHe mea mau i ka poe nana ka oihana lawaia, he mau kanawai mau ko lakou.\nMamua o ko ke kanaka hele ana i ka lawaia, e papa mua oia i ka poe ma\nka hale, aole e hana i kekahi mau mea e keakea ai i ka hele ana i ka\nlawaia. Penei e olelo ai ka lawaia:\n\n1. Ua kapu ka moekolohe ana aku o ka wahine me kekahi kane e aku.\n\n2. Ua kapu ka moekolohe ana o na mea e ae i loko o ka hale o ka mea\nlawaia.\n\n3. Ua kapu ka hakaka ana o na mea e ae i loko o ka hale o ka mea e hele\nana i ka lawaia.\n\n4. Ua kapu ka ninau ana o kekahi i ka manawa aia ka lawaia i ka moana,\nme ke ninau ana \u201cauhea o mea?\u201d\n\n5. Ua kapu ka ai ana i ka maunu a ka lawaia.\n\n6. Ua kapu ke kuko ana i ka manawa aia ka lawaia i ka moana. O keia mau\nmea a pau, ina e hana ia kekahi o keia mau mea e ko ka hale poe, i ka\nmanawa aia kekahi i ka lawaia, alaila ua poho wale kona luhi; aia no a\nmalama ia ka maluhia o ka hale o ka poe e holo ana i ka lawaia, alaila\npono.\n\nO ka moku ana o ka makau he kumu maopopo no ia i ke kane, ua moekolohe\nkana wahine me kekahi mea e aku. Pela no i na mea a pau e noho ana i ka\nhale. A mamuli o keia mau mea kapu, ua malama loa kekahi poe i keia mau\nmea ke hele kekahi i ka lawaia.\n\n\n\n\nNA AKUA O KA POE LAWAIA.\n\nHe mau akua no ko ka poe lawaia, e like me na oihana e ae, aole no e\nmalama ana kekahi poe i ka oihana lawaia me ke akua ole.\n\n\n\n\nKE ANO O KA HANA A KA POE LAWAIA.\n\nO ke ano o ka hana ana a ka poe lawaia, he poe malama no lakou i na\nhana o ka oihanakahuna. Ina paha he upena hou ka kekahi lawaia, e pono\nke lawe mai i ka mohai o ka oihanakahuna, e hana ia mamua o ka lawaia\nana o ka upena hou, i pule ia ai mamuli o ka inoa o na akua lawaia.\nPenei hoi e hana ai: E lawe ia ka puaa ma kahi e kokoke aku ana i kahi\ne lawaia ai; a e kalua kekahi poe i ka puaa, a e hele kekahi poe i ka\nlawaia, a o ka ia a mau ia paha i hei mua i ka upena, oia na ia e kalua\npuia me ka puaa, ua kapa ia ia, he upena kahukahu.\n\nAia a moa ka puaa, alaila, e akoakoa like ka poe i hiki ma kahi i\nlawaia ai. Ia manawa e lawe ae ka mea nana ka upena i kahi hapa iki o\nke akeniau o ka puaa, a me kekahi wahi hapa o ka ihu o ka puaa, a me ka\nhapa o ka huelo, alaila e lawe mai i ka nuku o ka ia i hei mua ai i ka\nupena, alaila e huipu ia mau mea liilii a pau i loko o kekahi apana\nuwala a kalo paha. Alaila, e pule mua ka mea nana ka upena i ke akua o\nka oihana lawaia, mamuli o ka hana o ka oihanakahuna, a pau ka pule\nana, alaila o ka mea ponoi nana ka upena ke ai mamua i na mea i\nhookaawale mua ia no ka oihanakahuna, alaila e ai pu me na mea e ae\nmahope iho o ka pau ana o ka hana i ka mohai no ka oihanakahuna.\n\nPela no e hana ai na mea ano lawaia a pau. Ina he aho hou, e like me ka\noihana no ka upena hou, pela no e hana ai. Aole e pono e hana wale ia\nkekahi upena a aho paha ke ole e lawe mua i ka mohai no ka\noihanakahuna.\n\n\n\n\nKEKAHI ANO O KA HANA ANA.\n\nO kekahi ano o ka hana ana a ka poe lawaia no na upena. Ina he upena\nkahiko ka kekahi lawaia na kekahi mea e mai, ua loaa paha ia lawaia ma\nke kuai ana, a haawi wale ia mai paha, a na ua lawaia nei paha kekahi\nupena, a manaoia e hana i hano malolo (upena malolo). Alaila, he upena\nhou no ia, a e pono e lawe i ka mohai o ka oihana kahuna e like me ka\nhana ana o ka upena hou.\n\n\n\n\n51. NO KA OIHANA A KA POE MAHIAI.\n\nHe akua no ko ka oihana mahiai. Aole e hiki i kekahi poe ke mahiai me\nka malama ole i ke akua mahiai o ka oihanakahuna, no ka mea, i waena o\nka poe malama i ke akua no ka mahiai, he mea mau no ka pule ana i na\nakua mahiai, i mea e ulu nui ai ka oihana mahiai.\n\n\n\n\nNA OIHANA IKE O KA MAHIAI.\n\nHe mau oihana ike no ka oihana mahiai. Aole e kanu wale ana kekahi\nmahiai i kana mea kanu, ke ole oia e malama i ka oihana ike o ka mahiai\ne pili ana i ka oihanakahuna. Aole no e hiki i kekahi mahiai ke kanu\nwale i kana mau mea kanu ke kupono ole i na la maikai i ke kanu. Ina i\nkanu wale kekahi i kana mau mea kanu i loko o na la i olelo ia he\nmaikai ole, alaila, e hooiloilo auanei ka poe maa i ka mahiai ana,\nmamuli o ka oihanakahuna.\n\n\n\n\nNO KE KANU ANA I KA UWALA.\n\nAia i loko o ka mahi ana i ka uwala kekahi mau hoailona e pono ai ke\nkanu i ka uwala, no ka mea, aole no e hiki i kekahi ke lawe mai i kela\nlau uwala keia lau uwala e kanu me ka nana pono ole i ke ano o ka lau\nuwala e hua ai. Penei: I ka hoomaka ana e ako mai i na lau uwala e hua\nai, e nana mua i ke ano maikai. Ina ua ike ia ka lau uwala ua nahenahe\nmaikai ka ulu ana, a ua ano aiai paha ke kino ako mai ia mau lau, ua\nkupono ia mau lau uwala i ke kanu aku. Alaila e olelo auanei ka mahiai,\n\u201cAole e ole ka hua o keia mau lau uwala.\u201d Aka, ina i maikai ka lau, e\ninoino ka la e kanu ai alaila, aole no e hua ana ia uwala; o ke aa wale\nno ka mea e ike ia.\n\n\n\n\nKEKAHI ANO O KA LAU UWALA.\n\nO kekahi ano o ka lau uwala e kii ai, ua like no kona kii ana me ka mea\ni hoakaka mua ia no kela mea mua. Aka, e pono no i ka mahiai ke makaala\nloa i kona ako ana i na lau. Penei: I ka hoomaka ana e hele e ako i ka\nlau uwala, e heluhelu mua iho oia i ka pue uwala, a ina he hua na pue\nuwala, alaila, e pono ke ako mai i na lau. Penei e olelo ai kekahi\nmahiai: \u201cAole e ole ka hua o keia lau ke kanu aku, no ka mea, he hua ka\npue.\u201d\n\n\n\n\n52. NO NA LA KUPONO E KANU AI NA MEA KANU A KA MAHIAI.\n\nMa na la apau o ka malama, aole e lilo i mau la maikai wale no no ke\nkanu uwala, no ka mea, he okoa ka maikai o kekahi la, a he okoa ka\nmaikai o kekahi la; pela no na malama he umikumamalua o ka makahiki,\naole i lilo na malama a pau o ka makahiki i mau la maikai wale no, no\nka mahiai ana. Eia na la maikai no ke kanu uwala ana, a me ka ipu, a me\nka maia.\n\nO Hilo. Oia ka la mua o ka malama ma ko Hawaii helu ana. Ua kapaia ka\ninoa o ia la, mamuli o ka uuku o ka mahina. Ua oleloia, he mahina\npuahilohilo. O ka mahiai e kanu i ka uwala, ipu, maia ia la, alaila, he\nla maikai ia, he hua pono na mea kanu.\n\nO Hoaka. O ka la elua ia o ka malama; ua kapaia ka inoa o ia la, no ka\nlike ana o ka mahina ia po me ka hoaka o ka puka. E like me ka pio ana\no ka hoaka o ka puka hale, pela i kapaia ai ka inoa o ia la Hoaka. O ka\npoe kanu i ka lakou mau mea kanu ia la, e hua nui ana no na mea kanu.\nUa like no ka maikai o ia la me Hilo.\n\nO na Ku. Eha no ia mau la, ua kapaia ka inoa o ia mau la no na la\nhuihui, a ua helu ia ko lakou mau inoa ma ka helu aha penei: O Kukahi,\no Kulua, o Kukolu, o Kupau. Ua like no ka maikai o keia mau la me Hilo\na me Hoaka. Ina e kanuia ka uwala, maia, ipu, ia mau la, alaila he\nmaikai no ka hua ana.\n\nO Huna. Ua kapaia keia la mamuli o ka mahina, no ka huna ana o na kihi\no ka mahina, a lilo i ano poepoe. Nolaila ua kapaia ka inoa o ia la o\nHuna. He la maikai keia o ke kanu uwala ana; o ka lau uwala e kanu ia\nla, he nemonemo maikai ka uwala. Aka, ina e kaumaha loa ka lepo ma ka\npue, alaila, he aa nui o loko o ka uwala, aka, ina e mama ka lepo\nmaluna o ka pue, alaila aole e aa nui ka uwala.\n\nO Akua. Ua kapaia ka inoa o keia la mamuli o na akua o ka poe mahiai,\nhe la kela e kuloa ai i na mea ai i ulu mai a ka mahiai. Elua mea ma\nkeia la, he la maikai a he la ino. Ina i kanu ia ka uwala i keia la,\nina e hua mai, aole o kana mai a ka hua; a penei i olelo ia ai e ka poe\nmahiai: \u201cHoakua ka hua a ka uwala.\u201d A ina he hua ole ko ka uwala,\nalaila penei e olelo ai ka mahiai: \u201cHoakua ka hua ole o ka\u2019u mahinaai\nuwala.\u201d\n\nO Hoku. O ka piha pono ana ae ia o ka mahina i ka poepoe ana. Ua kapaia\no Hoku.\n\nO Mahealani. Ua kapaia ka inoa o keia la no ka malani ana o ka mahina,\naole e liuliu puka koke mai. A no ka malani o ke mahina, ua kapaia aku\no Mahealani. Iloko o keia mau la elua, o Hoku a me Mahealani, he mau la\nuwala keia, he maikai nunui ka uwala. Aka, ina e ulu nui ka ulu ana o\nna lau, alaila, inoino ka uwala, he awaawaa mukakaka.\n\nO Kulu. Ua kapaia ka inoa o keia la, no ke kulu ana aku o ka mahina\naole e liuliu loa puka mai; he la maikai no keia no ke kanu uwala, he\nloloa, he oihoiho nae, he aa nui ka mole.\n\nO na Laau. Ekolu keia mau la, he mau la uwala keia, aka, aole nae he\nmaikai o ka uwala, he aanui. A ina ma ke kakahiaka o keia mau la e kanu\nai ka uwala, aole e hua koke hookahi makahiki me na malama keu, alaila\nhua.\n\nO Muku. O ka la hope keia o ka malama. Ua kapaia ka inoa o keia la no\nka ike ole ia ana o ka mahina i ka po. A nolaila ua kapa ia o Muku. He\nmau la maikai keia no ke kanu uwala, maia, ipu, e like ko lakou maikai,\nme Hilo, Hoaka a me na Ku eha.\n\n\n\n\n53. NO KA MOE UHANE.\n\nHe nui na mea e pili ana i ka moe uhane, he moe waiwai kekahi, a he moe\nwaiwai ole kekahi; aia no i loko o ka moe uhane ana e hoikeia ai na mea\ne hiki ai i ke kanaka ke hana, a me na mea a pau e hookoia ana a ke\nkanaka e manao ai e hana. He mau oihana ike no ko ka moe uhane e pili\nana i ka oihanakahuna. O ka poe ike i ka hoakaka ana o na ano o ka moe\nuhane, o keia kekahi o ka poe ike hohonu i na ouli o ka moe uhane e\npili ana i ka make a me ke ola.\n\n\n\n\nKA WAIWAI O KA MOE UHANE.\n\nIna ua loaa i kekahi ka moe uhane, \u201che moe wai,\u201d alaila he moe maikai\nia ke ike ia moe uhane. Ka moe wai. Ina paha e waiho ana kekahi mea i\nka mai nui, a he mai ua ike ia ka pilikia, alaila, mamua o ka hana ana\na ke kahuna lapaau ia ia, e kauoha auanei ke kahuna, \u201cIna e loaa ka moe\nwai ia oe i keia po, alaila ola oe.\u201d O keia kekahi o ka hoailona mau ma\nka moe uhane e pili ana i ka oihanakahuna.\n\n\n\n\nKA MOE KAI.\n\nO keia kekahi o na moe ino loa ke loaa i loko o ka moe uhane. Ina e\nloaa ka moe kai i kekahi mamua o kona manawa mai ole, alaila e mai aku\nana no ua kanaka la nana ka moe uhane. Eia kekahi. Ina paha ua ike ia\naku kekahi e auau ana i ke kai, ma ka moe uhane e kekahi mea e aku,\nalaila o ka mea nana ka moe uhane ke pilikia ole, a o ka mea i ike ia\nma ka moe uhane e auau ana i ke kai ke mai. Aka o ka mea mau i ka moe\nkai ke loaa ma ka moe uhane, he kakio ka mai, a he mai ano puupuu e ae.\n\n\n\n\nNO KA HELE WALE AOLE KAPA.\n\nO keia kahi o na moe ino ke loaa ma ka moe uhane, he moe uhane keia e\npili ana i ka mai a me ka make. Ina paha ua ike ia kekahi e hele wale\nana, aole he kapa, ma ka moe uhane e kekahi mea e aku, alaila, e olelo\nauanei ke kahuna: \u201cHe pilikia aku ka hope oia kanaka,\u201d o ke kanaka nae\ni ike ia e hele wale ana aole he kapa ma ka moe uhane.\n\n\n\n\nNO KA MOE UNUHI NIHO.\n\nO keia kekahi o na moe uhane ino loa. Ina paha ua loaa ka moe unuhi\nniho i kekahi ma ka moe uhane, alaila he moe uhane no ia e pili aku ana\ni ka make o kekahi o kona koko. Ina paha ma ka aoao hema ka niho i\nunuhiia, alaila, ma ka aoao o ka wahine ka mea e make ana; aka hoi i na\nma ka aoao akau, ka niho i unuhiia, alaila ma ka aoao kupono iho no o\nka mea nana ka moe e hooko ia ai ka make. A ina hoi ma ke alo ponoi na\nniho i unuhi ia, o na niho aiwaiu paha, ina maluna a malalo paha,\nalaila, maluna o ke koko ponoi no o ka mea nana ka moe uhane e hooko ia\nai ka make. Aole nae e hiki wale ana ia mea i ka poe maa ole ke hoakaka\nae i ke ano o ia moe uhane, aole no hoi e manao ana he hana ka ia moe\nuhane.\n\n\n\n\nNO KA PAHU ANA.\n\nUa like ke ano o keia moe uhane me ko ka moe unuhi niho. Ina paha ua\nloaa i kekahi kanaka he \u201cpahu\u201d ma ka moe uhane, a ma ka hihio paha. Ina\nua pahu pono ae ma ke alo i loko o ka hihio a moe uhane paha, ma ka moe\nuhane ana, alaila e olelo auanei ke kahuna o ka oihanakahuna, \u201cE make\nana kou poe ponoi, ka poe no e pili ana ia oe.\u201d Ina ma ka aoao hema ke\npahu ana, alaila, ua pili no ma ka aoao o kana wahine, a me kekahi poe\npili e ae.\n\nAka hoi, ina ma ka aoao akau ke pahu ana, alaila, ua pili ka hookoia\nana o ka make ma ka aoao o ke kane, ina he kane ka mea nana ka moe a me\nka hihio. A ina he wahine, ka mea nana ka moe o ia ano, ua pili no ka\nmake ma kona aoao ponoi ke pahu pono ma ke alo, a me ka aoao akau.\n\n\n\n\nKA MOE PAU O KA HALE I KE AHI.\n\nO kekahi keia o na moe uhane e hoike mai ana i na hana e hiki mai ana\nma ke ao ana ae. Ina ua ike ia keia moe uhane e kekahi ma ka po, ina\npaha ua pau kekahi hale i ke ahi, alaila, eia ka hoakaka ana i ke ano o\nia moe. He olelo e hiki mai ana mahope, ina he olelo no ka hewa e ku ai\ni ka hookolokolo ia, oia iho la, aole e pili ana ka olelo pono ma keia\nmoe. Ina, ua ike ia ka moe ahi ma ka moe uhane ana, ua a ke ahi, aole\nnae i a loa, a ua pio koko no, alaila, aole e puka loa ka olelo i waho,\ni ka hale wale iho no ia olelo e hookolokolo ai a pau wale iho. Aka,\nina ua ikeia ke ahi ma ka moe uhane, ua a loa paha, aole i pio iki a\nhiki i ka puoho ana o ka mea nana ka moe, alaila e puka loa ana ka\nolelo i ke akea a i ka aha hookolokolo paha.\n\n\n\n\nKEKAHI ANO O KA MOE AHI.\n\nIna paha ua loaa ka moe ahi i kekahi mea ma ka moe uhane paha, a ua ike\nia ke ahi, a ina ua kinai iho ka mea nana i moe ua ahi la, a ua pio\npaha ma ia kinai ana. Alaila, he olelo ko ke ao, aole nae e puka, he\nwahi olelo uuku wale iho no. Ina he hakaka ka olelo i puka i ke ao ma\nia manawa, alaila o ka mea no nana i kinai ke ahi, oia no ka mea nana i\npapa ka olelo i ke ao, ina he olelo no ka hakaka.\n\n\n\n\nKEKAHI ANO E AE O KA MOE AHI.\n\nIna paha ua pau kekahi aoao o ka hale ma ka ike ana a ka mea nana i\nmoe, alaila o ka aoao no i pau i ke ahi ma ka ike ana a ka mea nana i\nmoe, malaila no ka olelo hookolokolo e puka ai, a i ole he olelo no ka\nhoopaapaa, a hakaka paha. A ina ua loaa ka moe ahi i kekahi ma ka moe\nuhane, a he ahi ua a ae a puni ka aina, alaila, aole i pili ia ahi me\nke ahi i hoakaka ia maluna. Aka o kela ahi ina e ike ia pela, alaila,\nua pili ia ahi i ke aupuni, ina he mai laha, a i ole he kaua paha. A\nina aole ma ia ano, he auhulihia paha. Na na kahuna nui no o ke alii e\nhoakaka lea i ke ano o ia moe i na \u2019lii aimoku.\n\n\n\n\nNO KE KUKUI A MAI KEKAHI AINA A I KEKAHI AINA.\n\nIna paha, ua ike ia kekahi kukui e a ana mai kekahi aina mai a komo i\nkekahi aina, a i ole ia, mai kekahi hale mai paha a komo i kekahi hale,\nma ka moe uhane nae ka ike ia ana, alaila, e olelo auanei ke kilokilo\nmoe uhane, a kakaolelo paha o ka oihanakahuna nui, \u201cE pau auanei ke\nalii aimoku ana o kekahi alii, a e lilo auanei i kekahi alii aimoku e\naku. A ina aole he alii aimoku, alaila, he alii aiokana, a aiahupuaa\npaha ka mea e hoopauia ana.\u201d Aka hoi, ina ua ike maopopo ia ke kukui ma\nka moe uhane e hele pololei ana mai kahi e mai a komo i kahi hale, ua\nike maopopo ia ka hale i komo ai ke kukui, a me ka mea nana i paa mai\nke kukui, alaila e olelo auanei ke kilokilo moe uhane, a me ke\nkakaolelo o ka oihanakahuna nui, \u201cE pau ana ka noho konohiki ana, a\nnoho aiokana paha, a aimoku paha, a e lilo auanei ka pomaikai i ka mea\nnana i paa ke kukui mai kahi e mai.\u201d Ina ua ike maopopo ia ka mea nana\ni paa mai ke kukui, a me ka mea nona ka hale a ke kukui i komo ai,\nalaila no laua ka hana ma ka moe uhane.\n\n\n\n\nNO NA KUKUI ELUA.\n\nIna ua ike ia na kukui elua e a ana, e hele aku ana kekahi kukui, a e\nhele mai ana kekahi kukui, he mau alii aimoku nae na mea nana i paa na\nkukui ma ka moe uhane; o ke ano o ia moe uhane, he mau kukui paio laua,\ne paio ana kekahi alii me kekahi alii. A ina i nana aku ka mea nana ka\nmoe uhane, ua a na kukui elua, a i pio ke kukui a kekahi, alaila e\nolelo auanei ke kahuna nui o ke kakaolelo, \u201cHe kaua ka hope, a o ka mea\nnana ke kukui i pio, oia no ke pio ana, aole e loaa he lanakila nona i\nloko o na hoouka kaua.\u201d\n\n\n\n\n54. NO KA MOE UHANE NAAU.\n\nIna ua moe uhane kekahi kane, a wahine paha, a he moe uhane naau ka mea\ni loaa ma ka moe uhane ana, ina paha penei ke ano o ka unuhi ana i ka\nnaau. Ina ua unuhi ia ka naau a pau i waho, aole nae i hoihoi hou ia\nmai ka naau e like me ka mea mau, alaila eia ka hoakaka ana i ke ano o\nia moe. E haalele ana ke kane i ka wahine, a i ole ka wahine i ke kane\npaha. A ina aole i pili ma ia ano, alaila, e hooko ia ua moe uhane la\nma ka make o kekahi, aole nae e pili keia moe ia hai, aka, e pili ana\nno i ka mea nana ka moe uhane.\n\n\n\n\nNO KA MOE UHANE HOOLELE LUPE.\n\nO keia moe, aole ia e pili ana ina mea e ae, aka i ka mea ponoi nana ka\nmoe, ina ua pili i ka waiwai, a ina ua pili i kekahi mea e ae, no ka\nnele paha. Ina ua hoolele ka mea nana ka moe uhane i ka lupe ma ka moe\nuhane ana, a ina ua hukihuki oia i ke aho a puu ma kona alo ponoi,\nalaila e manaolana nui auanei ka mea nana ka moe he pomaikai nui kona\nma ke ao ana ae. Ina he piliwaiwai kana i manao ai, e ko no auanei. Aka\nhoi, ina e hoolele ua mea la nana ka moe uhane i ka lupe a hukihuki i\nke aho, a i moku aku ka lupe, alaila aole e loaa ka pomaikai nona ma ke\nao ana ae. Ina e hele i ka pili waiwai, e pau ana no i ke eo, aole e\nkoe nona ka waiwai.\n\n\n\n\n55. NO KA HU ANA O KA POI A HANINI MAWAHO O KA UMEKE.\n\nO keia kekahi o na moe uhane ino e pili ana i ka hakaka, a i ole i\nkekahi olelo e ae paha e pili ana i ka hookolokolo. Ina paha ua loaa i\nkekahi ka moe hu poi, ma ka moe uhane ana, a ua hanini paha ka poi i\nwaho o ka umeke, alaila, e olelo auanei ke kilokilo moe uhane: \u201cHe\nolelo ke hiki mai ana ma ke ao ae, olelo e puka loa ana i ke akea.\u201d Aka\nhoi, ina i ike ka mea nana ka moe uhane, ua hu ae ka poi aole i hanini\nmawaho o ka umeke, a puoho wale ka mea nana ka moe, alaila, e olelo\nauanei ke kilokilo moe uhane, \u201cHe olelo ke puka mai ana ma ke ao ae,\naole nae e puka ana i waho o ke akea ia olelo.\u201d Aka hoi, ina ua ike ia\nhe poi hu, i ka umeke, a naha pu paha me ka umeke ma ka ike ana a ka\nmea nana ka moe, alaila e olelo auanei ke kilokilo moe uhane, \u201cHe moe\nino keia. Ina e puka mai he olelo no ka hewa, alaila aole e nele ka\npilikia.\u201d\n\n\n\n\n56. KEKAHI MAU OIHANA IKE E PILI ANA I KA OIHANA KAHUNA.\n\nHe nui na hoailona ike a keia lahui e pili ana i ka oihanakahuna i\nolelo ole ia ma na helu mua. A he hoailona e ae no kekahi e pili ana i\nna mea a pau, ua pili i ka poe o ka oihanakahuna, a ua pili i na mea e\nae. Aka, no loko mai nae o ka poe malama i ka oihanakahuna i puka mai\nai keia oihana ike i na mea e ae.\n\n\n\n\nO KE KUUKUU.\n\nO keia kekahi o na hoailona maa, a he hoailona mau no hoi. O ke kuukuu.\nHe nananana no ia e hookuukuu ana i ka punawelewele i loko ona. Ina\npaha e noho ana kekahi kanaka i kekahi manawa, a ina e ike ia kekahi\nkuukuu e haule pono iho ana ma ke alo, alaila, o ke ano o ia kuukuu,\n\u201cHe waiwai e puka mai ana mahope, a i ole he malihini paha e hiki mai\nana.\u201d Aka, ina ua ike ia aku, he kuukuu e hookuukuu ana ma ka aoao akau\na hema paha, a i ole ua haule ia kuukuu ma ke kua, alaila he kuukuu\nwaiwai ole ia.\n\n\n\n\n57. NO KA HULAHULA O KA MAKA.\n\nO ka hulahula o ka maka, he hoailona no ia, e pili ana i ka\noihanakahuna. Ina paha ua hiki mai ka hulahula o ka maka i kekahi,\nalaila, he mea ia e hoike mai ana no ka malihini puka, a i ole no ka\nuwe aku i kekahi mea make paha. A nolaila, o ka hulahula o ka maka, he\nuwe ka mea e hookoia ana mahope mai, ina no ka uwe i ka malihini, a i\nka mea make paha. Ina e hoomau ana ka hulahula o ka maka i kekahi, a\nhala kekahi mau la, a anahulu a oi aku paha, a ina i hoomalolo iho,\nalaila o ka hooko ia koe. Alaila e hiki io mai ana no ka hooko ana.\n\n\n\n\nKE KANI ANA O KA ULA O KA PEPEIAO.\n\nO ke kani ana o ka ula o ka pepeiao, he hoailona no ia e pili ana i ka\noihanakahuna. Ina i loaa ke kani o ka ula o ka pepeiao i kekahi kanaka,\nalaila, e maopopo auanei i ka mea nona ka ula e kani ana, e olelo ino\nia ana oia e kekahi mea e ae. Ina hoi ma ka pepeiao akau ke kani ana o\nka ula, alaila, e olelo auanei ke kahuna o ka oihanakahuna, he kane ka\nmea nana e olelo ino ana. A ina hoi ma ka pepeiao hema ke kani ana o ka\nula, alaila, e olelo auanei ke kahuna kilokilo o ka oihanakahuna, he\nwahine ka mea nana e olelo ino ana. Aole nae i pili wale no ke kani o\nka ula o ka pepeiao no ka olelo ino wale no, aka, ua pili no no kekahi\nano e ae. Ina he mai e hiki mai ana maluna o ka mea nona ka ula oia iho\nla no. Alua wale no ano e pili ai ma keia ano.\n\n\n\n\nNO KA OKAKALA O KE POO.\n\nOia no ka naholo ana o ke poo me he uku la. Elua no inoa ma keia mea, o\nka \u201cokakala o ke poo,\u201d a me \u201cmalama o ke poo.\u201d Ina ua loaa keia mea o\nke okakala o ke poo i kekahi mea, ina e noho wale ana ke kanaka me ka\nmanao maikai wale no, aole he kumu e ino ai, a hiki honua mai ka\nokakala o ke poo, alaila e maopopo auanei ka mea nona ke okakala, e\nolelo ino ia ana oia. Ua like no keia ano me ke kani ana o ka ula o ka\npepeiao. Aole nae e pili wale keia hoailona o keia ano wale no, ua pili\nno ma kekahi ano e ae. Penei: Ina paha, ua hiki mai ka hoomanao ana i\nkekahi manawa no ke kupapau make koke, a he ano makau paha, alaila, ina\nua nui loa ke kuko i hiki mai no ua kupapau make la, alaila e hiki io\nmai no ka okakala o ke poo ia ia. O ka makau nae ke kumu.\n\n\n\n\n58. NO KE KONI O NA WAWAE.\n\nO ke koni o ka wawae, he mea ia e koni ana malalo a maluna paha o na\nkapuai wawae, me he mea la e oni ana. Ina i puka mai ke koni ana o ka\nkapuai wawae i kekahi kanaka i kekahi manawa, alaila he hoailona ia no\nka hele ana aku ma kahi e, i kahi manawa, ka manawa hoi i ike ole ia e\nhele ana, nolaila, ina i puka mai ke koni, alaila, e hoomaopopo ana no\nka hele ana. A ina aole i hookoia ma keia ano kela koni ana o ka wawae,\nalaila e hookoia ma ka malihini puka mai, a nolaila, elua wale no mea e\npili ai keia hoailona, o ka hele ma kahi e, a me ka malihini puka mai.\n\n\n\n\nNO NA ILA O KE KANAKA.\n\nAia i loko o na ila o ke kanaka kekahi hoailona ike e pili ana i ka\noihanakahuna. Aole nae he like o ka manao o kekahi poe ma keia mau\nhoailona, ua kaawale ka hoailona a kekahi a ua kaawale ka hoailona a\nkekahi, aka o na kahuna nui o ka oihanakahuna, a me na kakaolelo o ke\nalii ka poe ike i na ouli o ke kanaka, e like me kahi i ku ai ka ila,\npela no e hoakaka ai ke kahuna i ke ano o ia kanaka, a me kana mau hana\na pau.\n\n\n\n\nMAI NA KAPUAI MAI A HIKI I NA KUMU UHA.\n\nIna e ku ka ila o kekahi ma na kapuai, a i ole ia ma na oloolo wawae\npaha, a i ole ma na uha paha, alaila, e olelo auanei ke kakaolelo, he\nkanaka hele ia, ia wahi aku ia wahi aku, aole ia e mau ana me kona\nhanau. Aka, penei nae e hoakaka lea ai ke kakaolelo.\n\nMa na Kapuai.\u2014Ina ma ka poli wawae ka ila o kekahi, oia ka oi o ke\nkanaka palaualelo, he hele wale iho no kana, aole he manao nui i ka\nhana, aole e kuonoono ana oia ma kahi hookahi.\n\nMaluna o ke kapuai.\u2014Ina e ku ka ila o kekahi maluna o ke kapuai, he\nkanaka hele no, he palaualelo, aole nae e like kona palaualelo me ko ke\nkanaka ma ka poli wawae ka ila.\n\nMai na kapuai a na kuli.\u2014Ina e ku ka ila mai ke kapuai a na kuli, he\nkanaka hele no, aole nae he lilo loa o ka manao i ka hele, aole nae oia\ne mau ma kona aina hanau.\n\nMai ke kuli a ke kumu uha.\u2014Ina e ku ka ila o kekahi ma ke kuli a hiki i\nke kumu uha, he kanaka hele no, aole nae ona manao nui ma ka hele, aole\nnae e mau ana ma kona wahi. Aka, he kanaka manao nui i ka hana.\n\n\n\n\nNO KA ILA MA NA WAHI HUNA A ME KA PUUKOLE.\n\nIna ma kahi huna ka ila o kekahi, alaila, oia ka oi o ke kanaka manao\nnui i na hana a Keawe, he kanaka oi o ke kalohe ma na hana pili i ka\nmoekolohe.\n\n\n\n\nNO KA ILA MA KE KUA.\n\nIna ma ke kua ka ila o kekahi, he kanaka aua, a he kanaka manao nui ole\ni kona mau makamaka. Ina e ike mai ka mea nona ka ila i kona makamaka e\nhele mai ana, alaila o ka haawi koke aku no ia i kona kua ma kahi a\nkona makamaka e hele mai ana, a o ke alo huli aku ma kahi e.\n\n\n\n\nNO KA ILA MA KA HONO.\n\nIna ma ka hono ka ila o kekahi, oia ke kanaka oi o ka ikaika i ke amo,\na he kanaka manao nui no hoi i ka hapai i na mea kaumaha. Ua like pu ka\nhana a ia ila me ka hana a ka ila ma ka hokua ponoi.\n\n\n\n\nNO KA ILA MA KA AI.\n\nIna ma ka ai ka ila o kekahi, o na mea ai kana mea e ono ai, ua kapa\nia, \u201che kanaka puni ai,\u201d ke ku nae ka ila ma ke kaniai.\n\n\n\n\nNO KA ILA MA KA IHU.\n\nIna e ku ka ila ma ka ihu, alaila e olelo auanei ka mea kilokilo o na\nila, \u201che ila honi\u201d no ka mea ua ku ma kahi o ka honi.\n\n\n\n\nNO KA ILA MA KA MAKA.\n\nIna ma ka maka ka ila o kekahi kanaka, alaila, e olelo auanei ke\nkilokilo ila, \u201che maka loi.\u201d Aole e nele ka loiloi o ia kane a wahine\npaha i ke ano o ke kanaka, a me na hana a pau a ke kanaka e hana ai. A\no kekahi hana a ia ila, he ila anoi a makaleho wale aku i ke kane a\nwahine paha a kekahi; me ke kuko wale aku, ina he waiwai na hai, a me\nna mea like o ia ano.\n\n\n\n\nNO KA ILA MA KA LAE.\n\nUa oleloia e ka poe akamai i ke kakaolelo, ina e ku ka ila ma ka lae,\nhe kanaka hoolohe, he hoopono, aole oia e hoi hope ma kona manao ana e\nhooholo ai. A ina e haule oia i ka hoi hope, alaila o kona hoi hope iho\nla no ia o kona manao me ka nana ole i na mea ana e manao nui ai.\n\n\n\n\nNO KA ILA MA KA PIKO POO.\n\nIna ma ka piko poo ka ila o kekahi kanaka, alaila oia ke kanaka naauao\nloa ma na hana, ina he kakaolelo, a kilokilo paha, he akamai ma na hana\nnaauao o ka wa kahiko, he mau alii aimoku kona mau hoa kuka, a he\nkanaka punahele i na \u2019lii, he kanaka malama pono i na kanawai o ke akua\no ka oihana kahuna.\n\n\n\n\nNO KA ILA MA NA LIMA.\n\nIna e ku ka ila o kekahi ma ke kano o ka lima akau, a lima hema paha,\nhe kanaka ikaika i ke kuikui a me ka mokomoko, a he ikaika i ke\nkulakulai, e lanakila no oia i na manawa hakaka a pau. O kekahi ano o\nia kanaka, he kanaka ikaika i ka pahee, a me ka olohu (maika).\n\n\n\n\nNO KA ILA MA KA LEHELEHE.\n\nIna ma ka lehelehe ka ila o kekahi kanaka, alaila, he kanaka puni\nkamailio, he holoholo olelo kana hana nui, aole e nalo na olelo huna\nana i kuka malu ai me kona hoaloha, aole e liuliu e hai koke aku no oia\ni ka laua mea i hooholo ai e hana. A ina he wahine ka mea nona ka ila,\no ka pakela aku ia o ke akamai i ka holoholo olelo.\n\n\n\n\nNO KA ILA MA KA PULIMA.\n\nIna ma ka pulima ka ila o kekahi mea, alaila e olelo auanei ke kahuna\nnui o ka oihana kahuna, \u201cHe kanaka lawelawe i kela me keia mea ana e\nmanao ai, he kii aihue me ka ike ole ia. He oi o ke kanaka manao nui i\nke kalohe.\u201d\n\n\n\n\nNO KA ILA MA NA KUE MAKA.\n\nIna ma ke kue maka a mau kue maka paha ka ila, o kekahi mea, alaila e\nolelo auanei ke kahuna kakaolelo o ka oihana kahuna, \u201cHe oi o ke kanaka\nhuhu, a he aua no hoi, kakaikahi kona manawa oluolu, a me ka\nlokomaikai; ua kapaia e ka poe ike i ka nanauli, he pu-makoloa ia\nkanaka, aole e naha i ka pohaku ke wawahi.\u201d A ina e ai ana ua kanaka\nla, a ike i kona hoa e hele mai ana, i lalo wale no kona maka e kulou\nai. A ina e hiki kona huhu, ua puni koke kona manao i ka hakaka, he\nkanaka ikaika ole nae.\n\n\n\n\n59. NO NA MALAMA MAIKAI O KA HANAU ANA.\n\nMa na oihana ike a ka poe nanauli e pili ana i ka oihanakahuna, aia\nkekahi mau hana a na kanaka, a me na ano ma na malama, he mea maopopo i\nka poe nanauli ke ano o ke kanaka, a me kana mau hana i loko o kona\nmalama hanau. E like me ka malama hanau, pela no kona ano a me kana\nhana, ina he waiwai, a ina he ilihune, a ina he punahele.\n\n\n\n\nKA MALAMA O IKIIKI.\n\nIna e hanau ke keiki i ka malama o Ikiiki, he kanaka makemake nui i ka\nmahiai. Aole ona makemake nui i ka lehulehu o ka hale, ina he poe e\nmai; o kona ohana iho no kana e manao nui ai.\n\n\n\n\nKA MALAMA O KAAONA.\n\nIna no Kaaona ka hanau ana o ke keiki, ina he keiki kane, he kanaka\nkulia i ka wahine, he kulia i kela hana keia hana. He mau alii aimoku\nkona mau hoa hele, a he kanaka punahele no i na \u2019lii. E like me ka\nmalama, pela no ka hana a ke kanaka; ua kapaia ia kanaka, \u201cHe laau ona\no Makalei.\u201d (Oia ka laau ona ia e ka ia.)\n\n\n\n\nKA MALAMA O HINAIAELEELE.\n\nIna no Hinaiaeleele ke keiki e hanau, \u201che kanaka molowa, he makemake\nnui i ka lealea, he kanaka naaupo. E like me ke ano eleele o ka malama,\npela ka poele o na hana a pau a ia kanaka.\u201d\n\n\n\n\nKA MAHOE-MUA A ME KA MAHOE-HOPE.\n\nIna no ka Mahoe-mua a me ka Mahoe-hope ka hanau ana o kekahi keiki, he\nkanaka manao nui i ke kalohe i kekahi manawa, a i kekahi manawa, he\nkanaka noho malie. He kanaka manao nui i ka mahiai a me ka lawaia. Ina\no ke kalohe ka hoomaka ana a ua kanaka nei, alaila, o ke kalohe wale no\nkana mau hana. A ina o ka noho malie ka hana mua, a ina he kalohe ka\nhana hope, alaila o ke kalohe wale no a make, aole e huli hou kona\nmanao i kana hana mua.\n\n\n\n\nKA MALAMA O IKUWA.\n\nIna e hanau kekahi keiki i ka malama o Ikuwa, he keiki leo nui, he\nkanaka makemake nui ia nae e na \u2019lii i luna kala. E like me ke kui ana\no ka hekili i loko o Ikuwa, pela i manao ia ai e na kakaolelo o ka\noihanakahuna.\n\n\n\n\nKA MALAMA O WELEHU A ME KA MALAMA O MAKALII.\n\nIna no Welehu a me Makalii ka hanau ana o kekahi keiki, he mau malama\nmaikai ia, he kanaka keiki nui, a wahine paha. Ina ua hoao ke kane a me\nka wahine, a ua like ko laua malama hanau, alaila na laua na ohana nui,\nua kapaia, \u201che naho manini, a he uhukai.\u201d\n\n\n\n\nKA MALAMA O KAELO.\n\nIna ua hanau kekahi keiki i ka malama o Kaelo, a kaikamahine paha, he\nkanaka aloha nui i kana wahine a me kona ohana, a ina he wahine oia no.\nA he kanaka aloha no hoi i kana mea e manao aku ai, he kanaka\nlokomaikai a wahine lokomaikai paha, he kanaka makamaka nui.\n\n\n\n\nKA MALAMA O KAULUA.\n\nIna e hanau kekahi i ka malama o Kaulua, \u201che kanaka alii, he alii\naimoku, he kanaka ikaika i ke kaua, a e lanakila no oia i na manawa a\npau. He kanaka koa loa, he alii huhu, a kanaka huhu paha.\u201d E like me ke\nano o ka malama, pela no ke keiki hanau ia malama, no ka mea, o kela\nmalama, ia malama e poi ai ke kai ma ka moana, \u201cUa kapaia, na akuku\nnalu o Kaulua.\u201d\n\n\n\n\nKA MALAMA O NANA.\n\nIna no ka malama o Nana ka hanau ana o kekahi, alaila, he manaolana mau\noia ma na mea a pau ana e manao ai, he manaolana i ka mahiai, lawaia,\nkela hana keia hana a pau ana e noonoo ai, ina he pono, ina he hewa.\n\n\n\n\nKA MALAMA O WELO.\n\nIna e hanau kekahi i ka malama o Welo, he kanaka akamai i ke kilokilo a\nme ke kakaolelo. He kanaka kuauhau, a kuauhau pu me kana mau keiki ke\nhanau aku. He hanauna kuauhau ka ia kanaka a mau aku.\n\n\n\n\n60. KEKAHI MAU ANO HOU AE O KA MALAMA MAMULI O KA IKE OIHANAKAHUNA.\n\nUa hoikeia ma kekahi mau helu e pili ana i ka mahiai, no na la maikai o\nke kanu ana, aka aole i hoikeia na malama maikai. He okoa no ke\nkilokilo ana o na la, a he okoa no ko ka malama. Ua kapaia na hana a ka\npoe mahiai mamuli o na inoa o na malama; e like me na inoa o ka malama,\npela no na hana e hiki mai ana.\n\n\n\n\nKA MALAMA O IKIIKI.\n\nMamua o ka malama o Ikiiki, ua makaukau ke kanaka mahiai e hana i kana\nmahinaai, a me kana mau mea kanu; a mahope iho o ka ulu pono ana o kana\nmau mea kanu, alaila, ua makaukau ka mahiai e ai i kana hua i mahiai ai\nma ka malama o Ikiiki, a penei e olelo ai ka mahiai: \u201cA ka malama o\nIkiiki, hahai ka hua mua o ka\u2019u mau mea kanu,\u201d aka hoi i ano e mai ka\nhua o ka mahinaai, alaila o ka wi ka hope. Elua wale no ano o ia\nmalama, \u201che ikiiki i ka ai,\u201d a \u201che ikiiki i ka wi.\u201d Nolaila ua maikai\nia malama i ka poe mahiai, a ua ino ia malama i kekahi poe. Ma na aina\nkula nae e pili ai ka olelo a ka poe mahiai, aole e pili ma na aina\nwaikahe.\n\n\n\n\nKA MALAMA O KAELO.\n\nHe malama maikai ia a ka poe kapio kolea e manao nui ai; oia ka manawa\nmomona o ke kolea. A nolaila, ua oleloia e ka poe kakaolelo o ka\noihanakahuna, \u201cO Kaelo ka malama e kapule ai ke kolea.\u201d\n\n\n\n\nKA MALAMA O NANA.\n\nMamua o ka malama o Nana, e hoomaukau ai ka poe lawaia i ka upena\nmalolo, no ka mea, ua ike ia e ka poe kilokilo lawaia, \u201cO Nana ka\nmalama, hoonanana ka malolo.\u201d O ka mea kilokilo lawaia ke hiki i ko\nlakou malama lawaia, he hiki ia lakou ke olelo e mamua o ka manawa e\nhana ai i ka lakou oihana, a e hookoia no auanei e like me ka lakou\nolelo ana.\n\n\n\n\n61. KA OIHANA IKE A KA POE KAHUNA KALAIWAA.\n\nHe kanaka kaulana ke kahuna kalaiwaa. He kanaka akamai no ma kana\noihana kalaiwaa; a he hoailona ike no kana, me ka malama no i kana\noihana kalaiwaa. Aole no e hiki i ua kahuna kalaiwaa la ke hoomaka e\nhana ma kana oihana kahuna, ke ole oia e malama i na kanawai o kana\noihana mamuli o kona akua; aia wale no a maikai ka po o ka moe ana,\nalaila pono ke hele e hoomaka ma kana oihana; aka, ina ua pili ka moe\nuhane i ka make, alaila, aole e hiki ke pii i kuawaa. Ina hoopaa aku,\nalaila o ka make ka hope.\n\n\n\n\nNO KA HOOMAKA ANA E KALAIWAA.\n\nE ao mua no ke kahuna kalaiwaa i ke kanaka e makemake ana e ao i ke\nkalaiwaa, me ke ao pu aku i na oihana e ike ai, mamuli o ka malama ana\ni ke akua; a me ke ao pu aku no i na hoailona ike e pili ana no ka\noihana kalaiwaa.\n\n\n\n\nKA IKE O KE KAHUNA KALAIWAA.\n\nI ke kahuna kalaiwaa i manao ai e kii i ke koa i manao ai he waa, aia a\nhiki aku ke kahuna ma ke koa ana i manao ai i waa, alaila, e nana mua\noia i luna o na lala o ua koa nei, aia a ike aku oia i ka lala\nkamahele, alaila, e oki oia ma ke kumu o ua koa nei ma ke kua o ke kumu\nlaau, e ku ana i ke alo ma ka aoao e pili ana i ka lala kamahele.\n\n\n\n\nNO KA LALA KAMAHELE.\n\nOia ka lala o ka laau a ka poe oki waa, a oki laau paha e makaala ai,\nno ka mea o ua lala kamahele la, malaila no e hina aku ai ka laau ke\nokiia, a oia ka mea i olelo ia e na kahuna kalaiwaa, \u201che lala\nkamahele.\u201d\n\n\n\n\nKA HOAILONA NO KA WAA MAIKAI A ME KA WAA INO.\n\nAia a hina ke koa i manaoia i waa, a moku ka welau; ia manawa e nana\naku ai ke kahuna kalaiwaa i ka lele mai a ka manu elepaio, oia ka manu\nnana e hailona mai ka maikai o ka waa, a me ke ino. I ka manawa e lele\nmai ai ka manu elepaio mai ka lewa mai a kau ma ke kumu o ka laau i\nmanaoia ai he waa, ia manawa e nana aku ai ke kahuna kalaiwaa i ke\nkuhikuhi a ka manu elepaio.\n\n\n\n\nKE KUHIKUHI ANA A KA ELEPAIO I KA HEWA O KA WAA.\n\nIna e lele mai ka manu a kau ma ke kumu o ka laau, a holo mai ka manu\nmai ke kumu a ka welau, alaila, e olelo auanei ke kahuna kalaiwaa, \u201cUa\nmaikai ka waa.\u201d O ka holo pololei ana o ka manu elepaio mai ke kumu a\nka welau ka hoailona a ke kahuna kalaiwaa i olelo ai \u201che maikai.\u201d O\nkahi a ka manu e holo ai, oia iho la no ka waha o ka waa. Ina paha, ua\nkaa ka waha a ka manu i manao ai malalo, alaila, e lele no ka manu a\nkau maluna, a lele poai a puni ka laau, alaila e maopopo auanei i ke\nkahuna kalaiwaa, e hoolale mai ana e hoohuli ka laau. Aka hoi ina ma ka\naoao ka waha a ka elepaio i manao ai, alaila e lele no auanei ka manu\nma ka aoao.\n\nIna hoi i lele mai ka manu a kau ma ke kumu o ka laau i manaoia he waa,\na i hoomau loa ka manu i ke kau malaila a liuliu iki, alaila, e manao\nauanei ke kahuna kalaiwaa, aia malaila ke ino, (kina) o ka waa. Alaila,\nholo hou mai ka manu mai ke kumu mai a kahi no e ku ai, aia hou no\nmalaila ke kina, a pela aku ka manu e kuhikuhi ai i na kina a pau o ka\nwaa, ina he puha ke kina o ka waa, ina he iho kaa, a he lala paha. Pela\ne ike ai ke kahuna kalaiwaa i ke kina o ka waa.\n\n\n\n\n62. KE AKUA O NA KAHUNA KALAIWAA.\n\nO Kupulupulu ke akua o ka poe kahuna kalaiwaa, a o Mokuhalii ke kahuna\nkalaiwaa, o ke kahuna ia nana i malama ke akua. He mau akua no laua no\nka poe kalaiwaa, he akua kane o Mokuhalii a o Leaka kana wahine, he\nakua wahine ia, a o na kahuna kalaiwaa mahope mai o laua, no loko mai o\nlaua a me ka laua mamo.\n\n\n\n\nNO KA AILOLO ANA O KE KAHUNA KALAIWAA.\n\nHe ailolo ko na kahuna kalaiwaa ma ka hoomaka ana e kalaiwaa, aole nae\ni pili ka ailolo no ka poe kahuna kahiko.\n\nAia a manao kekahi e ao i ke kalaiwaa, alaila, e hana no oia mamuli o\nke kauoha a kana kumu. Aia a paa kana waa i kapili ai, alaila, e pono e\nkuai aku i ka puaa, a me kekahi waiwai e ae, aole nae e kuai makepono\nia e like me na waa e ae. He kuai makepono loa ko ka waa a ke kahuna\nhou, aia ka pono o ka ailolo. I ka ailolo ana, ina ua ku ka lolo i ka\nmaikai, alaila e maopopo auanei i ke kumu kalaiwaa, e pono ana kana\nhaumana ma ka lawelawe ana i ke kalaiwaa. Aka, ina ua ku ka hailona i\nke ino, alaila, e olelo auanei ke kumu kalaiwaa, aole e hiki i kana\nhaumana ke ao i ke kalaiwaa. Ina ua ku ka hailona i ka make, ma ka\nhoike ana a ka lolo, alaila e make ana no ia kanaka ke hoomau aku i ke\nkalai waa, nolaila o ka haalele loa no ka pono.\n\n\n\n\n63. NO KA OIHANA OO IHE.\n\nHe oihana lealea ka oo ihe, he oihana kaua no. I hoomakaukauia ka\noihana oo ihe no ke kaua aku, a kaua mai; aole nae e ao waleia ia mea\nma na kanaka kuaaina, ma ke alo alii wale iho no ia, he kakaikahi wale\nno na kanaka kuaaina i ike i ke kaua oo ihe.\n\nHe oihana ike no ka ka poe oo ihe, he oihana akamai; he hiki i ke\nkanaka akamai ke ku i mua o na ihe e haule makawalu ana i mua ona, ina\nhe iwakalua ihe e houia i ka mea hookahi, aole e lanakila ana ia mau\nihe he lehulehu i mua o ka oo ihe akamai.\n\nElua no mea ano nui i ka oo ihe ana, o ke akamai i ka alo, a o ke\nakamai i ka oo ihe. Aole nae e hiki i ka mea akamai i ka oo ihe ke\nlanakila i mua o ka mea akamai i ka alo ihe. Ina e ikeia ke kanaka\nakamai i ka alo ihe, alaila nona ka pihe nui ke loheia aku. O ke akamai\ni ka oo ihe, a me ke akamai i ka alo ihe, e pono no e huiia ia mau mea\nelua i ke kanaka hookahi.\n\n\n\n\n64. NA HOAILONA IKE O KA OO IHE.\n\nHe mau hoailona ike no ka ka poe kumu oo ihe e pili ana i ka\noihanakahuna. Aole no e ao wale ana kekahi i ka oo ihe ke ku i ka\nhailona ino e pili ana i ka poino a me ka pilikia mahope e hiki mai\nana. Aole no e hiki ke hele i ke kaua oo ihe ke ailolo ole; aia no a\nailolo, a maikai ka lolo ana, alaila, pono ke hele i ke kaua. Aka ke\nino ka lolo ana, aole e pono ke hele.\n\n\n\n\nKA HAILONA NO KA AILOLO ANA.\n\nI ke ao ana o kekahi i ka oo ihe alaila e pono ke hailona ma ka ailolo\nana. Ina he puaa ka lolo, alaila, e nana ke kumu oo ihe i ka puaa\nmahope iho o ka moa ana mai ka imu ae. A ina ua ike ke kumu oo ihe o ka\noihanakahuna, ua maikai ka puaa o ka lolo ana, alaila e olelo auanei ke\nkumu oo ihe, \u201cUa maikai ka lolo.\u201d\n\n\n\n\nNO KA MAIKAI O KA LOLO.\n\nO ka maikai o ka ailolo ana o ka haumana oo ihe, o ka nakaka ole o ka\npuaa i kaluaia, o ka holokahi o ka hana ana, mai ka hoomaka ana e ao a\nhiki i ka lolo ana. Alaila, he lolo maikai ia.\n\n\n\n\nKA LOLO INO.\n\nIna ua ike ke kumu oo ihe ua ino ka puaa, he nakaka paha, ina paha ma\nke kua o ka puaa lolo ka nakaka ana, alaila ma ke kua no o ka mea nona\nka lolo e ku ai i ka ihe a kona hoa kaua. Ma kela wahi keia wahi o ka\npuaa lolo e nakaka ai, alaila, malaila no e loaa ai ka pilikia; e like\nme ke ano mau o ka oihanakahuna, pela no e hookoia ai.\n\n\n\n\n65. NO KA OIHANA LUA.\n\nHe oihana kaua ka oihana lua; ua aoia ka oihana lua, no ka la kaua, a\nno ka la e hakaka ai; ua malamaia ka oihana lua, i mea e pale aku ai i\nka ikaika o kekahi mai, me ka manao e hoeha mai. Aka, ma ka malama ana\ni ka oihana lua, aole ia he mea e lanakila ai i ka ike oi o ka mea e\nmalama ana i ka oihana lua. Ina he ikaika nui ko kekahi kanaka, me kona\nao ole i ka oihana lua, alaila, aole no e lanakila ana kona ikaika\nmamua o ka elemakule nawaliwali i ike i ka oihana lua. A ina he mau mea\nike hohonu i ka lua, a ua like no na ai a laua i ao ai, a me na kaina\nai a laua, aka, ina ua oi ka ikaika o kekahi i mua o kekahi, alaila, na\nka mea ikaika no o laua ka make.\n\nO ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao\ni ka lua, e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka\nmalama pono loa i na kauoha a ke kumu. I ke ao ana o ke kumu i kana\nhaumana, he umi no ahiahi, a awakea paha e ao ai, alaila, kalua ka puaa\nhoailona.\n\nIna ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana\nlua. Aka, ina ua ino ka puaa hailona, ua nakaka paha, alaila, e olelo\nauanei ke kumu lua, \u201caole e pono ke ao i ka oihana lua, nokamea, ma\nkahi o ka puaa e nakaka ai, malaila no e loaa ai ka pilikia.\u201d\n\nE like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka\nmanawa i kalua ai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a\nma ka wawae o ka puaa ka nakaka. Ia manawa, olelo aku kana kumu, ma ke\nano o ka oihanakahuna; \u201caole e pono ia oe (ia Kekuaokalani) ke hele i\nmua o na hoouka kaua, ina e hele oe i ke kaua, a i ole i kekahi aha\nhakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaa ai ka\nhakaka o ko puaa.\u201d Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana\nkumu lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku\niho la o Kekuaokalani i ka poka ma ka oloolo wawae.\n\n\n\n\nKE AKUA O KA POE LUA.\n\nO Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo\ni ka hale o ka oihana lua, ia manawa e haawi aku ka haumana i ka\nhoomana ana i ke akua Kuialua, me ka hoohalulu ana i ke kapuai wawae ma\nke keehi ana i ka honua ma ka puka o ka hale. Aia a halulu mua mai ke\nkapuai o ka haumana, alaila, e hoohalulu hope aku ke kumu o ka oihana\nlua e like me ka hoohalulu a ka haumana.\n\n\n\n\nNO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA.\n\nHe nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke\nkumu lua e olelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o\nke akua o ka oihana lua; ina i hai kekahi kanawai o ke akua o ka oihana\nlua, alaila, e hoopai ia no e ke akua, ina he oopa no ka wawae ka\nhoopai, oia iho la no; a ina he kina e ae ka hoopai, e like me ka manao\no ke akua lua, pela no e hoopai ai.\n\n\n\n\n66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI.\n\nHe mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana.\nIna e manao ana kekahi kanaka e kalepa i kana mau mea kanu o kana\nmahinaai, me ka manao o ka ia ka mea e kalepa aku ai, aia i ka manawa e\nkalua ai ka ai kalepa, e hoomaka ai e ike i ka hoailona. Ina paha ua ku\nka hoailona i ka lilo o kana mau mea kalepa, he mea maopopo e lilo koke\nana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina i kaluaia\nka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka\noihana kalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo\nauanei ke kahuna kilokilo o ka oihana kalepa, \u201cAole e hiki ke holo i ke\nkalepa, ina i hoopaa aku, alaila o ka make ma ka moana ka hope.\u201d\n\nAia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e\nikeia ai ka pono ke hele i kalepa. Ina i ka manawa e moku ai ke kaula o\nke pai ma ka nakii ana mawaho o ka lai a me ka lauhala paha, alaila, e\nolelo auanei ke kahuna o ka oihanakalepa, \u201cAole e emo pau koke ka\u2019u mau\npai ai i ka lilo, no ka mea, ke hai mai nei ke kaula o ke pai i ka lilo\ni ke kuaiia.\u201d\n\n\n\n\n67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA.\n\nHe oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke\nhiki aku i na po kapu heiau. He hana nui ka malama ana o ka aha i ka wa\ne kai ai ka aha; aole e pono ke walaauia, aole e alala ka puaa, aole\naoa ka ilio, he kapu loa no. Ina e keuia e ka alae ka aha i ka manawa e\nkai ai, alaila e olelo auanei ke kahuna nui, \u201cUa lele wale ka aha, aole\ne pono;\u201d aole e ku i ke kahuna ke hana ia manawa, no ka mea ua keuia e\nka alae.\n\n\n\n\nNO HULAHULA.\n\nO Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no\nna heiau nui e like me Leahi, Mookini a me Puukohala, a me na heiau nui\ne ae e like ana me keia heiau, na na \u2019lii wale no e noho i kela po e\nkai ai ka aha.\n\n\n\n\nKE ANO O KE KAI ANA A KA AHA.\n\nMa ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a\npau i ka hiamoe, i ka manawa anoano o ka po. Ia manawa, e komo aku ke\nkahuna nui a me na \u2019lii i kahi e kai ai ka aha, he mea e maopopo ai i\nke alii ka maikai a me ke ino o na mea e hiki mai ana mahope. O ke kai\nana o ka aha, he po kapu loa ia, he make ke kanaka ke maalo ae, he make\nna holoholona.\n\nMa ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa\nkupono e kai ai, alaila, lawe mai ke kahuna nui i kana oihana e pili\nana i ka oihanakahuna, a ina i maikai ke kai ana o ka aha, aole e keuia\ne ka alae a pau wale ke kai ana, alaila e olelo auanei ke kahuna nui o\nka oihanakahuna, \u201cUa maikai ka aha; aole wahi kinaunau. Ina he hoouka\nkaua i ka la apopo, e lanakila no.\u201d\n\nA eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke\nkahuna i ka honua a e nana aku i na ouli o ka lani. A ina ua ike ke\nkahuna, ua uhi paapu ia ka lani e na ao, a ua kalae o waena konu o ka\nlani, ia manawa e olelo kaena ae ke kahuna nui o ka aha, \u201cApopo puni ka\nia i ka upena. Penei malama ka paakai.\u201d Aka, ina ua nana aku ke kahuna,\nua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila, e\nolelo ae ke kahuna, \u201cApopo hookomo na waa i ka halau; aole he holo\nmoana, holo no make.\u201d Oia na olelo nane a ke kahuna no ke ano o na ouli\no ka lani. No ka mea, ina e hoolohe ole ke alii i ka olelo a ke kahuna,\nalaila o ka pilikia ka hope. O ka hoolohe wale no ka pono.\n\n\n\n\n68. O WAIMAKAUA.\n\nOia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha\nhoouluulu ai ia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha,\na he kau papaala nui loa ia, aole nae e ulu na mea kanu, alaila e pono\nke kai i ka aha o Waimakaua. Ina i maikai ke kai ana o ka aha a pau ka\nhana a ka oihanakahuna, alaila e haule koke no ka ua. Nolaila i kapaia\nai ka inoa o ia aha \u201cO Waimakaua,\u201d he aha hoouluulu ai.\n\n\n\n\nO PUEA.\n\nOia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka\nmanawa e hele ai ke akualoa me ke akuapoko, alaila kai ia aha.\n\n\n\n\nHOOWILIWILIMOO.\n\nO ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao\ne kai ai ia aha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina\niki, alaila e pono ana no na kanaka, aole he loaa o ka pilikia.\n\n\n\n\nKE ONEONEIHONUA.\n\nHe aha no ia e pili ana i na \u2019lii wale no, he ohia ka laau o ia heiau,\nua kapaia, \u201cKa Hakuohia.\u201d\n\n\n\n\n69. NO KE ANO O KA HANA ANA I NA HEIAU.\n\nIna i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka\noihanakahuna e kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i\nkapaia, he \u201cKuhikuhipuuone.\u201d Ma ka hana ana i ka heiau, e hoomakaukau\nmua, ke kahuna i na mohai e makana aku ai i na akua; oia ka puaa, ka ia\nula, ka niu. I ka hiki ana o na kanaka malalo o ke kumu laau, alaila e\nhoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua.\nI ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke\nkanaka lawehala, a waihoia ma ka lua o ka laau e ku ai; alaila kukulu\nka pou, ua kapaia o \u201cKapouamanu.\u201d Oia ka pou ma ke kua o ka hale ma ka\nwa e kupono ana i ka puka komo. Aia a paa ka heiau i ka hana ia,\nalaila, e hana i umu, oia ka lele e kau ai ke kanaka.\n\nI ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a\nna \u2019lii. He mau heiau nui ka na \u2019lii, he mau okana ka poe nana e hana,\na i ole, he moku paha. Ua hanaia ka heiau, me na inoa pakahi, mai waho\no ka heiau a hala loa i loko. Mawaho mai o ka heiau, he inoa okoa kona,\nua kapa ia he kipapa; maloko mai o ke kipapa, o ka halepahu, a maloko\nmai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu, a maloko\nmai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna\no ka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He\nmea mau i na heiau nui a na \u2019lii, e hookaawaleia na keena elua, o ko ke\nalii ma ke kaawale, a o ko ke kahuna ma ke kaawale, malaila oia e\nmalama ai i na hana o kana oihanakahuna.\n\n\n\n\nNO KE KAPU HEIAU ANA.\n\nI ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa\nana; alaila ina he kaua ma ia manawa iho, a i make ke alii o kekahi\naoao, ia manawa e hanaia ai kekahi hana hoomainoino loa. O ke alii i\nmake, e kauia no ia i luna o ka lele, a i ka manawa e kau ai ka mea\nmake i luna o ka lele, ina he alii, alaila, elua mau puaa e kau pu ia\nme ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo o\nka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau\naku ka lima akau i luna o kekahi puaa, a o ka lima hema hoi i luna o\nkekahi puaa. A e kau mau ia no ia a hiki i kona ino loa ana, e manana\nmai ai i luna o ka lele.\n\n\n\n\nKA HANA ANA O KA HEIAU A KANAKA.\n\nIna i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o\nke akua (kii) e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e\nhaawi aku i na mohai, he wahi haahaa kona. Ua wahiia ke kii i ka aahu,\ni na he aahu ulaula, a he keokeo paha, e like me ka manao o ke kahu\nakua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula, he niu, a me\nna mohai e ae a ke kahu akua e manao ai he kupono i ka mohai.\n\nIna he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i\nke akua, me ke kanaenae aku: \u201cEia ka ai e ke akua, he puaa, he niu, he\nia-ula, he aahu. E Kanehekili, e Kanewawahilani, e\nKauwilamakaehaikalani, e nana i ka oukou mau pulapula.\u201d Ma keia hana\nana, ua kalaia ka lawehala nui o ke kanaka.\n\n\n\n\n70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA.\n\nHe akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no\ne malama loa ia ua akua la. He hulu no ia i hakuia ma ke poo a puni o\nke kii, ma ona la e hilinai nui ai ke kahuna i ka pono o kana oihana.\nIna poina kona akua i kai ai ka aha, alaila he auhulihia ka hope. E\nlike me Hewahewa i wanana ai mamua o ke auhulihia ana o keia mau\nmokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahi aha loulu,\no Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai\nai, alaila, puka aku la o Maliu mai ka heiau aku, a hala he mau anana\nke kaawale mai ka heiau aku, alaila ninau aku la ko Maliu kokoolua i ke\nakua, alaila, hai aku la o Maliu, \u201cua poina.\u201d\n\nIa manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i\nkona kokoolua kahuna mamuli o ka hailona i ku ia ia, \u201cHe auhulihia ka\nhope o neia poina ana o ke akua, aole hoi i ikeia keia mea mamua aku e\nlike me keia.\u201d A no keia mea, hai aku la o Maliu i keia mea ia Hewahewa\nke kahuna nui o Kamehameha. A lohe o Hewahewa i keia mea, alaila, olelo\naku la o Hewahewa, \u201cE auhulihia ana keia hope aku, aole he auhulihia\nnui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na\naina i mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana\nna wahi laumania o na pali nihinihi i mau kaulu.\u201d\n\nMahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii,\nlilo na heiau i mea ole, a o ka poe haahaa aia i luna mamua o kekahi\npoe kapu, a o kekahi poe kapu, ua lilo i mea lapuwale. A o na \u2019lii nui\nua lilo lakou i wahi e hoomaha ai ma na kanawai o ka aina.\n\n\n\n\n71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA.\n\nHe nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a\nme na moolelo kaao. He poe malama akua lakou, he poe hoopono, he\nmaluhia ma na kanawai o ke akua; he poe malama i na la kapu, a me na\nmohai, he poe haipule.\n\n\n\n\nKEKAHI MAU KAHUNA KAULANA.\n\nHe kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka\nhoakaka ana i na mea e hiki mai ana mahope. O Moi, he kahuna kaulana ia\nno kona akamai i ka hoakaka ana no na mea e hiki mai ana mahope, he\nkahuna oia na Kapepeekauwila, kekahi alii o Molokai, maluna o Haupu\nkona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia, ua hiki ia\nia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai\nana mahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.\n\n\n\n\n\n\n\n\nAN ACCOUNT OF CULTIVATION.\n\n\nFrom Hawaii to Niihau the soil and its character are not the same; they\ndiffer in one place from that of another. The nature of the lands is of\ntwo kinds, dry and wet; of soil and of rock; good and bad; and\nmountainous, abounding in streams, valleys, hills and ridges. Rain,\nstreams, fog, a cloud-burst, a squall, spring water and the dews\n[constitute the water supply].\n\n\n\n\nOF DRY PLANTING.\n\nIn Kohala, Hawaii, the grass was burned until the ground was cleared,\nthen the ground was broken up with an iron spade and when the soil\nbecame softened it was thrown up, leaving a hole about one foot deep.\nThe dirt was then broken fine and the taro tops planted. Thus planting\ncontinued until a field was completed.\n\nWhen the taro tops take root, then the dirt is cleared away, and again\nthrown up, and the old leaves of the plant, two or three perhaps, are\ntaken off, so that the taro plant might flourish. This work was called\nweeding. [150] When the plant has grown about one and a half feet high,\nthe dirt is thrown back around the plant and covered with grass. This\nis the object: Cover the field thick with grass that the weeds may not\nthrive with the rain. After a year has passed, the taro is pulled up\ntogether with some sprigs, leaving some young taro shoots in the hills.\nAt that time the taro tops are called by several names; the omuomuo,\n[151] the puu, [152] the oha, [153] the aae. [154]\n\nThe omuomuo is the taro top which is cut from the taro proper; the puu\nis the young seed taro which adheres to the taro proper; the oha are\nthe small taros which grow near the taro proper; the aae are the\nresults of picking here and there, the remnants of the taro hills.\n\nThe dry planting of the taro, however, is not all of the same method.\nIn regions where timbers grow high, such as in Hooleipalaoa, in Kahua,\nand other places, the mode of planting was called ohiki, the taro tops\nbeing closely planted together; the leaves of the trees constitute the\nsoil. In such places taro was called akaka.\n\nIn places grown over by tree fern ohiki [155] was the method of\nplanting; the taro tops were planted in pairs and in triplets. The poi,\nhowever, on being eaten smelled like fern. In higher, grassy fields, as\nthe uplands of Kahei, and Kaauhuhu, in Kohala, the poi was a yellowish\ncolor like that of the breadfruit poi, and was good to the taste. In\nplaces overgrown with rank grass (kukaepuaa), [156] the poi was of a\ndark color, and bubbled, and was not very good eating.\n\nIn Hamakua, Hawaii, the field was called pakukui, [157] the kukui was\nthe soil, thus: A kukui tree is cut down and the branches and leaves\ntrimmed off; after a long while they decompose and become soil. The\ntaro tops are then planted which produce fine full taro, and the poi\ngood to eat. This was called pakukui, and thus it was in all places\nwhere the kukui grew.\n\nIn Hilo a pandanus stick was used as a spade, which [stick] was three\nyards in length, though some were longer and some shorter. When the\npandanus spade had been shoved down in the ground, two jerking\nmovements forward and backward were made. The hole was then deep\nenough, and the seed taro top thrown in, [158] and in time it grew and\nfilled the hole. The taro was full and the poi was good to the taste.\n\nThe poi from the dry taro, if hard, was good to the taste when well\npounded, but if soggy, or lumpy, the poi would not be good eating. Dry\ntaro has its season in the year. In summer the taro would be full and\nhard and the poi would be good. In winter taro grew water-soaked, and\ncould not be properly pounded into poi. Therefore dry taro was a\none-sided benefit in the year.\n\n\n\n\nOF THE WET PLANTING.\n\nThrow up all the soil, that is, for the banks of the taro patch. Then\nthe water is let in, and the dirt beaten with coconut branches to\nharden it up so that the water could not leak out. After breaking\nground [159] water is let in, and when the dirt is water-soaked it is\ntrampled to make a good and soft mixture. The seed taro tops are\nplanted singly in rows, not in hills. When the seed taro top has\nsprouted, then is the time for weeding, and the first leaves are\nplucked; these are called lau pai. When the taro is full grown it is\npulled up, and in pulling, both the mother and adjoining little ones\nare included. When all the taro crop is gathered water remains. While\nthe water remains thus, it (the taro patch) is termed empty. It is\nagain planted with hills of from four to ten seed taro tops to the\nhill. The oha remnants in the taro patch which had not fully developed\nand which were not taken are called palili.\n\nThe growth and fullness [of the taro] in all wet plantings are not the\nsame, the taro is very flourishing and healthy in some places, as in\nKapalama, where the taro patch is soft. Some places are unfruitful, the\nplants withering, while in some places development is fine. Poi from\nwet planting is palatable if the taro is good, but tasteless if eaten\nimmediately [after pounding]. Men and women who live in wet lands are\ndark-skinned on account of the cold food.\n\nTaro has various names in all the wet lands. In Hawaii taro is taro and\noha is oha. In Oahu oha is both taro and oha. In Kauai taro and oha are\nboth called poe.\n\n\n\n\nOF THE POTATO.\n\nWeed out the grass throughout the field; pluck the potato sprigs and\nleave them till the buds develop, then plant. When the leaves become\nvigorous, dig around the plant hills, and when the leaves have grown\nlong then twist [them]. As the planted sprigs commence to bear, the\nsoil is thrown on the hill. The first potatoes gathered from a hill are\ncalled kauaiki. This is the meaning: Go straight to the potatoes (when\nthe rainy season sets in) before being benumbed with the cold. After\nthe first picking, wait awhile then dig around them, this is called\nkaioio, which means a grassy yield between the first and last diggings.\nWhen the potatoes from the hill have all been dug it is called kalina,\nwhich means, the branches yield the potatoes, [for] when the stems are\ndrawn from the hill the vines grow again; these are called haaweawe,\nmeaning roots, or potatoes recovered from the soil.\n\nWhen the field is again cleared it is called kahili pulu, and the\npotatoes found at such clearings are called puukolea. This is the\nmeaning: the stubble and the dry vines being set on fire the potatoes\nare thrown in. After the burning there remained the charcoal which was\ncalled puelehu. Potato is very satisfying when made into poi, or eaten\nin its solid form when roasted. It is also a fattening feed for swine.\n\nPotato is suitable in summer and in winter if it develops throughout\nunblighted, bearing properly without getting scabby, if not destroyed\nby caterpillars and worms, providing the digging be done properly.\n\nPlanting in rocky places was called makaili. There was very little soil\nproper, the greater portion [of the field] being gravel, with rocks all\naround. There were also large holes resembling banana holes. Upon the\nsprouting of the potato vines gravel and stones are piled up around\nthem, and by the time the hole was covered thick with leaves, the\npotatoes were large and grooved; they were ridge-formed but not very\nsweet; they were somewhat tasteless and insipid; not very palatable.\n\n\n\n\nOF THE BANANA.\n\nDig until the hole is wide open, about one and a half feet deep. The\nreason for digging so deep is that the banana may not be blown down by\nthe wind. Then bring the seed banana and place it on the edge of the\nhole. Eat to satiety and then plant the banana. Grasp the seed plant,\nlift it up and exclaim in boasting words (with great force):\n\n\n The great banana!\n The great banana!\n It will yield ten hands. [160]\n The bunch can not be carried;\n It will take two men to carry it\n With difficulty.\n\n\nSome people during the planting cross the hands behind the back, some\ndrag the seed banana, and some go in a state of nudity. Bananas planted\nunder such practices yield with fulness in some cases, while some do\nnot. The time of day for planting is when the sun is at the zenith and\njust about to descend, which is the time when the shadow is directly\nunderneath one. If the banana is planted then, it will bear in a short\ntime, for as the sun ascends and descends so does the banana progress\nand decline. If planted early in the morning it takes a long time for\nthe banana to grow before it bears any fruit.\n\nPlanting time during a month is particularly chosen and not made at\nrandom. Hua [161] is a planting day, and so are Akua, Mahealani, Kulu,\nthe three Laaus and the three Oles. Here is an interpretation of the\nplanting days. Hua: Every plant will bear, with one defect, the fruit\nwill be small. Akua: The bearing will be unnatural, a continuous\nproduction. Mahealani: Bearing plentiful and large; the fruit of the\nday, however, questions, [162] \u201cGive me a place?\u201d Kulu: [163] Fruitful,\nand the bunch of bananas hang low in bearing, till it reaches the\nground. Laau: The fruit is very much desired. Ole: Fruitful, it is\ntrue, for it means your banana has an abundant yield. [164]\n\n\n\n\nOF THE SUGAR-CANE.\n\nWhen planting sugar-cane the upper portion nearest the middle part is\nthe best to plant. If the top end only was to be planted the sugar-cane\nwill be tasteless when eaten, not sweet. If the middle portion also is\nused in planting the sugar-cane will be good eating. Its name is\nseed-cane when broken off from the whole cane for planting, and there\nare eyes on two of its sides. Sugar-cane is good to eat; it has a\nsaccharine juice. Sugar-cane is planted on the outskirts of cultivated\nfields, or on the side and border between two fields. It is the custom\nin Kohala to this day, and is called boundary cane.\n\n\n\n\nOF THE WATER MELON.\n\nWhen planting the seeds let it be in the afternoon of the day, when the\nsun is about to set, so that the melon may be scarlet colored when\nripe. If planted at noon [the melon] will be yellowish and pale, not\nvery red. There is a certain principle in planting: if the fingers are\ndoubled up the melon will be dwarfish.\n\n\n\n\nOF THE CALABASH AND WATER-GOURD.\n\nThis is the bitter-gourd, and its seeds are bitter also. When planted\nand the seeds have sprouted, branched out and yielded fruit, great care\nmust be observed of the vine and the calabash lest they become\nwithered. If a water-gourd is desired, then make a wooden support.\nPlace three sticks for support so that the fruit hangs between them,\nwith grass spread underneath. The reason for supporting it thus is that\nthe neck of the gourd may be straight and not crooked. The same care is\ngiven for the calabash. The ground underneath is cleared and the dirt\nadjusted nicely, throwing aside the stones so that the calabash may not\nbe imperfect and crooked. Calabashes cared for in this way are very\nwell formed.\n\nGreatest care is given to all bitter-gourd plants, for fear of\nmischievous treatment, lest the pubes are rubbed over, withering the\ncalabash; or the skin pinched, cracking the gourd; or on account of\njealousy the gourd is broken off.\n\nThere are various names given the calabash and the water gourd. Here\nare some of them: Calabash, a container for food; when cut in half, it\nis a cover; a long calabash is a hokeo; [165] when long, crooked and\nnarrow, olo is the name; when the calabash is diminutive and handle\nstrings are run through it it is a hulilau.\n\nOn Hawaii the name is different. On Oahu and on Kauai it is also\ndifferent. If the mouth of the calabash is round and narrow, it is mua\non Hawaii, ipuwai on Oahu, and omo on Kauai. If the calabash is\nundersized its name is uli; it is kilu when made into a fish calabash,\nand when fastened with handle strings the name is hulilau.\n\nThe best calabashes and water-gourds, with spotted marks, are found on\nNiihau. That is the untiring land in work of ornamentation. [166] Other\nplaces have also good products, but not very extensive. In some places\nthe calabashes are thick, as on Kauai, and in some places they are very\nthin and break easily. All calabashes which have a thick shell, fire\nmay be produced thereon by rubbing as with wood.\n\n\n\n\nOF THE CORN.\n\nWhen planting corn place the seed between the palms of the two hands,\nthen press the fingers as tight as possible without the least opening,\nthen incline the tips of the fingers to the ground letting go of the\nseed corn. Such will be the most productive plant, the cob being\nthickly covered with seed, with the ears standing out prominently to\nthe sight. If the fingers are spread out the seeds will be few; if the\nhand twists when planting, the cob and the rows of the corn will be\ntwisted.\n\n\n\n\nOF THE PIE MELON.\n\nIt is a large sized and long melon, containing many seeds, the same as\nthe bitter calabash. It has no method of planting. It is good to eat\nwhen young, then it is called olulo palaai. When it is ripe the meat is\ntoo watery to eat; it is thick skinned. Some are long and crooked, some\nare round, some flat, and some tall and straight.\n\n\n\n\nNAMES OF THE DIFFERENT PLANTS.\n\n\nOf the Taro.\n\n 1. Mana ulu. 16. Kaikoi.\n 2. Mana pipika. 17. Kai maoli.\n 3. Mana ulaula (red). 18. Uauapiko.\n 4. Mana keokeo (white). 19. Hapuu.\n 5. Makoko. 20. Ualehu.\n 6. Makohi. 21. Ieie.\n 7. Palaii. 22. Papapueo.\n 8. Kanawao. 23. Nohu.\n 9. Poni eleele (black). 24. Lola.\n 10. Poni ulaula (red). 25. Uwahiapele.\n 11. Lauloa. 26. Apuwai.\n 12. Piialii. 27. Ala.\n 13. Haakea. 28. Aa.\n 14. Ipuolono. 29. Aweuweu.\n 15. Elepaio. 30. Manini.\n\n\nOf the Potato.\n\n 1. Haulelani. 8. Lapa.\n 2. Poe. 9. Likolehua.\n 3. Helelei. 10. Apo.\n 4. Mohihi. 11. Pau.\n 5. Kawelo. 12. Holule.\n 6. Kihi. 13. Heuwahiolapa.\n 7. Huamoa. 14. Kauai.\n\n\nOf the Bitter-Gourd.\n\n 1. Kaku. 5. Olo.\n 2. Kamanomano. 6. Hulilau.\n 3. Paka. 7. Omo.\n 4. Piko. 8. Huewai.\n\n\nOf the Banana.\n\n 1. Iholena. 7. Malaiula.\n 2. Popoulu. 8. Nou.\n 3. Kaualau. 9. Nuholani.\n 4. Kapua. 10. Lahi.\n 5. Lele. 11. Moa.\n 6. Pake. 12. Haikea.\n\n\n\n\nMEN NOTED IN AGRICULTURE\u2014KAPAIHIPILIPILI.\n\nKapaihipilipili was a man very famous in the cultivation of the soil\nand in the adjustment of affairs of life. Nahuluaina, in the division\nof Kukuipahu, district of Kohala, island of Hawaii, was his birthplace.\nFrom morning to the close of day he would toil, taking his food with\nhim to the field. It was thus every day. Sugar-cane, potatoes, taro and\nother things grew in abundance; not a portion of land would be let\nremain idle.\n\nWhen cooking food he would completely cover the oven house with mats so\nthat the wood cinders would not fall [thereon]. When the food was\ncooked the stones were collected and put in their proper place.\n\nThe cover of calabashes. The calabash was protected by two covers, and\nin like manner was the fish calabash and the water-gourd protected each\nwith a cover.\n\nPeddling food. He went peddling and selling his food for fish, on\ncredit. Some was paid for and some sold on credit. The fish that he\nreceived in payment Kapaihipilipili salted and dried out in the sun,\nthen he would go peddling again and bring back more fish. When all were\npaid then it was well. When the fishermen saw this work on the part of\nKapaihipilipili they left his food to dry out in the sun; they left it\nthere until he came down again and took it home. On this account\nKapaihipilipili made it a rule not to do so again, because he saw that\nthe practice was not proper. He was called Kapaihipilipili on account\nof his stinginess.\n\n\n\n\nKAMEHAMEHA I.\n\nKamehameha I. owned the great field of Kuahewa, in Kona, Hawaii. This\nfield was famous for its great extent and the fact of its being away in\nthe uplands. Ten divisions of land were included in this field of\nKuahewa. Ualakaa was another famous field belonging to Kamehameha, so\nnoted on account of its great size and bountiful production of\npotatoes. It was located up in Manoa, Oahu.\n\n\n\n\n\n\n\n\nHE MOOLELO NO KA MAHIAI.\n\n\nMai Hawaii a Niihau, aohe like o ka lepo a me ka noho ana. He okoa ko\nkela wahi, ko keia wahi. Elua ano o ka aina, he maloo a he wai; he lepo\na he a-a; he maikai a he ino; he pali, he kahawai, he awawa, he puu, he\nkualapa. He ua, he wai, he ohu, he naulu, he kualau, he wai puna, he\nkehau [e hoolilo ia ka loko wai].\n\n\n\n\nNO KE KANU MALOO.\n\nMa Kohala, Hawaii, pupuhi ka mauu i ke ahi a wela, alaila, pahu me ka\noo hao, wali ka lepo, kaka i luna ka lepo, a hookahi kapuai ka hohonu o\nka lua. Alaila, hoowali a aeae, kanu ka huli. Pela no e kanu ai a paa\nke kihapai.\n\nA ulu ka huli, alaila, wehewehe ka lepo, kaka hou i luna, a wehewehe ka\nha o ka huli, ina elua, ekolu paha, i ulu ka huli kalo. Ua kapa ia keia\nhana ana o ke olaolao. A kiekie ka huli, hookahi kapuai me hapa,\nalaila, hoolue hou ka lepo i lalo o ka huli, ia manawa, popoi i ka\nmauu. Eia ke ano, haliilii i ka mauu a manoanoa, a paa ka mala. O ke\nkumu o keia hana ana pela, i ole e ulu pinepine ka mauu i ka ua. A hala\nka makahiki, alaila, huhuki ke kalo a me kekahi oha, koe kekahi oha no\nka makalua. Ia wa nui na inoa o ka huli kalo; he \u201comuomuo,\u201d he \u201cpuu,\u201d\nhe \u201coha,\u201d he \u201caae,\u201d oia ke ano.\n\nO ke omuomuo, oia ke kalo io a kohi ia kona huli. O ka puu, oia ka huli\nkeiki e pili ana i ka io o ke kalo. O ka oha, oia ka puu io e pili ana\ni ke kalo. Ka aae, oia ka huhuki lele ma o maanei o ka puu i koe iho.\nAole nae i like ke kanu ana o na kalo maloo a pau loa. Ma na aina loloa\no ka laau e like me Hooleipalaoa, a me Kahua, a me na wahi e ae, he\nohiki ke kanu ana, a he kupipi ka huli ke kanu, a o ka lau o ka laau ka\nlepo. Ua kapa ia ke kalo malaila, he \u201cakaka.\u201d\n\nMa kahi ulu ia e ke amaumau, he ohiki ke kanu ana, he ku lua ka huli, a\nhe ku kolu ke kanu. He honohono amaumau nae ka poi ke ai aku. Ma na lae\nmanienie e like me uka o Kahei, a me Kaauhuhu, i Kohala, he lena ka poi\ne like me ka poi ulu, a he ono ke ai aku. Ma kahi ulu ia e ka mauu\nkukaepuaa, he ano eleele ka poi a he poha, aole ono loa.\n\nMa Hamakua i Hawaii, he pakukui ko laila mala, he kukui ka lepo, penei:\nOoki ke kukui a hina, okioki na lala a me na lau, a liuliu pulu iho la\na lilo i lepo. Kanu ka huli, he kalo io loa ia, a he poi ono. Ua kapa\nia o ka pakukui, pela no ma na aina kukui a pau.\n\nPela ma Hilo, he apahu hala ko laila oo. Ekolu iwilei ka loa, a he oi\naku kekahi a he emi kekahi. I ka wa e pahu ai i ka lepo o ka oo hala,\nelua une ana i mua i hope. Alaila, poopoo ka lua, kiola iho la ka huli,\na liuliu, ulu ae la, a piha ka lua. He io ke kalo, a he ono no hoi ka\npoi.\n\nHe mea ono ka poi o ke kalo maloo ke manalo, a ke aeae ke kui ana. Aka,\nina he loliloli a hakuhaku, aohe ono o ka poi ke ai aku. He kau ko ke\nkalo maloo i loko o ka makahiki hookahi; i ka makalii, io ke kalo a\nmanalo, ono loa ka poi. I ka hooilo ulu ke kalo a loliloli, pono ole ke\nkui i poi. Nolaila, he pono kapakahi ka ke kalo maloo i loko o ka\nmakahiki hookahi.\n\n\n\n\nNO KE KANU WAI.\n\nKulapa ka lepo a pau i luna, oia hoi o na pae mua o ka loi. Alaila\nhookomo ka wai, a hahau me ka ha niu i paa ka lepo, i ole e nono ka wai\nmalalo o ka loi. A pau i ka paeli, alaila, komo ka wai, a pulu ka lepo,\nalaila, hehi, i hui ka lepo a waliwali. Kanu ka huli, he ku kahi, he\nnee pu, aohe puepue. A ulu ka huli, alaila, auau aku ia wa, ako ka lau\naawa, oia he lau pai. A io ke kalo, alaila, huhuki; i ka huhuki ana,\npau loa ke kalo me na oha, a pau loa ka ai, lana ka wai. A lana ka wai,\nkapa ia he nanae. Kanu hou, puepue, eha huli, a hiki i ka umi o ka\npuepue hookahi ke kanu. O ka oha io ole i koe aku i ka loi, aole i lawe\nia mai, ua kapa ia he \u201cpalili.\u201d\n\nAole i like ka ulu a me ka io o na kanu wai a pau loa, he ulu loa ma\nkau wahi, a he mohaha kalo, e like me Kapalama ke poho o ka loi. He\npalakai loa kau wahi, he kakanalii ka ulu, he ulu maikai loa ma kau\nwahi. He poi ono ko ka wai, ke maikai ka ai, aka, he koekoe nae ke ai\nkoke iho; o na kanaka a me na wahine ma na aina wai, ua eleele hauliuli\nka ili, no ke koekoe o ka ai.\n\nHe nui no hoi ka inoa o ke kalo ma na aina wai a pau loa. Ma Hawaii, he\nkalo ke kalo, he oha ka oha. Ma Oahu nei, he oha ke kalo a me ka oha.\nMa Kauai, he poe ke kalo a me ka oha.\n\n\n\n\nNO KA UALA.\n\nWaele ka mauu a pau ka mala, ako ka lau uala, waiho a koii ka maka,\nalaila kanu. A ulu ka lau, kii aku puepue i ka lepo; a ulu loa ka lau,\nalaila, wili; a uala ka lau, alaila, hooili ka lepo i luna o ka pue. A\nhahaki ka uala mua o ka pue, ua kapa ia, o \u201ckauaiki.\u201d Eia ke ano,\npololei aku no a na uala, (ke hiki i ka wa ua) a o e opili i ke anuanu.\nA pau ka uala mua, waiho aku a liuliu kohi, he \u201ckaioio ia.\u201d Eia ke ano,\nhe oilo mauu e ulu ae ana mai ke kohi mua ana a ke kohi hope ana. A pau\nka uala o ka pue, kapa ia he kalina, eia ke ano, ma ka lala e hua ai ka\nuala, a pau i ka huhuki ia ka pue, ulu hou ae ka lau. Kapa ia he\nhaaweawe, eia ke ano o ia, he uala nalowale i ka lepo he aa paha.\n\nA waele hou ka mala, kapa ia he \u201ckahili pulu\u201d a loaa ka uala ia waele\nana, kapa ia he puukolea; penei ke ano; o ka opala, o ke kalina maloo,\npuku ke ahi a a, hoolei ka uala i loko, a pau ka a ana, a koe o ka\nnanahu, kapa ia he \u201cpuelehu.\u201d He mea ono loa ka uwala ke hoowali poi, a\nke ai maloeloe, a ke pulehu. He ai momona o ka puaa.\n\nKupono ka uwala i ke kau a me ka hooilo, ke puka pono ka ulu ana, aole\ne ponalo. A ke hua pono, aole e uhaloa, ke pau ole i ke poko a me ke\nnuhe, a ke malama pono ia ke kohi ana.\n\nNo ke kanu ana ma kahi a-a, ua kapa ia he \u201cmakaili.\u201d He uuku loa ka\nlepo maoli, o ka nui ka iliili aa, a he pohaku a puni, he malualua\nnunui no me he lua maia ala ke ano. A ulu ka lau uala, pue ae i ka\niliili a me ka pohaku, a piha ka lua i ka lau o ka uwala, ua nunui a\nmanamana loa ka uwala, ua awaawaa; aole nae he ono loa, he ano mananalo\nno me ka hukakai, aole i lilo loa i ka ono.\n\n\n\n\nNO KA MAIA.\n\nKohi ka lua a hamama, he kapuai a me ka hapa ka hohonu o ka lua. (O ke\nkumu o keia kohi ana a hohonu, i ole e hina i ka makani.) Alaila kii i\nka pohuli a waiho ma ke kae o ka lua. Ai a maona, kanu ka maia. Lalau\naku i ka pohuli olelo iho me ka haanui, (haanou me ka ikaika loa):\n\n\n Ka maia nui e!\n Ka maia nui e!\n He umi eka ke hua!\n Aole hiki ka ahui ke amo,\n Elua kanaka hiki ke amo.\n Hiki inoino.\n\n\nHe pea na lima i ke kua o kekahi ke kanu, a alako kekahi, a he kuu\nkekahi i ka mai a lewalewa. O na maia o ia ano ke kanu, he io no, a he\nio ole no hoi kekahi. O ka manawa e kanu ai o ka la, o ka pii ana a ka\nla a kokoke e iho makai. Oia ke kupono ana o ke aka i ka lolo. Ina kanu\nka maia ia wa, hua koke, no ka pii o ka la a iho, pela ka maia e pii ai\na iho. Ina kanu i ke kakahiaka nui, lohi ka piina a ka pumaia, alaila,\nhua iho.\n\nHe wae no ka manawa kanu o ka maia i loko o ka mahina, aole e kanu\nwale. O Hua, he la kanu; o Akua he la kanu; o Mahealani he la kanu; o\nKulu he la kanu; o na Laau ekolu; o na Ole ekolu. Eia ke ano o na la\nkanu. Hua: He hua na mea a pau loa, a hookahi kina o ka liilii. Akua:\nHe hooakua ka hua ana, he hoopapau i ka hua wale no. Mahealani: He hua,\na he nui, he ninau nae ka hua o ia la. \u201cNo\u2019u kau wahi?\u201d Kulu: He hua\nkulu ka ahui o ka maia ke hua iho, he hele a pa i ka lepo. Laau:\nHoolaau ka hua a ka maia. Ole: Hua no, eia nae ke ano, aole hua a koe o\nkau maia.\n\n\n\n\nNO KE KO.\n\nIna kanu ke ko, o ka elau e pili ana me waena kahi pono ke kanu. Ina o\nka elau wale no, mananalo ke ko ke ai aku, aohe ono. Ina o waena\nkekahi, he ono ia ke ai aku. He pulapula kona inoa, ke hahaki mai ke ko\nokoa, a kanu aku, a he mau puupuu no hoi ma kona mau aoao a elua. He\nmea ono ke ko ke ai, he wai momona kona. Ma na kuauna o ka mala e kanu\nai ke ko, a he iwi, a he palena no kekahi kihapai me kekahi kihapai.\nPela ma Kohala a hiki i keia la, kapa ia ke \u201cKo a Palena.\u201d\n\n\n\n\nNO KA IPU AIMAKA.\n\nIna kanu ka anoano, waiho a ahiahi o ka la, i ka wa e napoo ana, alaila\nkanu, i ula ka ipu ke hiki i ka wa oo. Ina kanu i ke awakea, hakeakea,\nano keokeo, aole ulaula loa. He wahi loina ko ke kanu ana. \u201cIna pupuu\nna manamana o ka lima, onukunuku ka ipu.\u201d\n\n\n\n\nNO KA UMEKE A ME KA HUEWAI.\n\nHe ipu awaawa ia, a o kona anoano he awaawa no. I ka wa e kanu ai, a\nulu ka anoano, a hihi, a hua ka ipu, alaila, malama loa ke \u201cka a me ka\nipu o mimino.\u201d Ina makemake huewai, alaila, koo laau, ekolu laau,\nmawaena ka hua e lewalewa ai, a haliilii hoi o lalo ae i ka mauu, o ke\nkumu o keia koo ana i pololei ka nuku o ka huewai, aole kekee. Pela no\nka ipu umeke. Kaka ka lepo malalo a hoonoho pono ka lepo, a kiola ae ka\npohaku, i ole e kunono ka ipu a kapakahi. O na ipu i malama ia o ia\nano, ua maikai loa.\n\nHe mea malama loa ia na kulana ipu awaawa a pau loa, o kolohe ia, o\nhamo ia ka heu, mimino; o iniki ia ka ili o waho, nakaka ka ipu; o huwa\nia, hahaki ia ka ipu. He nui na inoa o ka ipu a me ka huewai. Eia\nkekahi mau inoa: Umeke, he wahi waiho ai; a hapalua o ka ipu ke oki\nana, he poi ia; loihi ka ipu, he hokeo, loihi, kekee, ololi, he olo ka\ninoa; a liilii ka ipu a hou ia i ke kaula kakai, he hulilau.\n\nMa Hawaii, he okoa ka inoa. Ma Oahu a ma Kauai, he okoa. Ina poepoe\nhaiki ka waha o ka ipu, he mua ia ia Hawaii; he ipu wai ia Oahu nei; he\nomo ia Kauai. I na liilii ka ipu, he uli kona inoa, he kilu ke hana ia\ni ipukai. A paa i ke kaula kakai, he hulilau ka inoa.\n\nMa Niihau na ipu maikai loa, a me na huewai no hoi, no ka pawehe. Oia\nka aina, molowa ole i ka hana onionio. He maikai no ma na wahi e ae,\naole nae he nui loa. Ma ke kau wahi, he manoanoa ka ipu, e like me\nKauai, a ma ke kau wahi he lahilahi loa, a hikiwawe loa ka naha ana. O\nna ipu manoanoa a pau o ka iwi, he a ke ahi ke hia iho, he like me ka\nlaau.\n\n\n\n\nNO KE KULINA.\n\nIna kanu ke kulina, waiho ka hua ma waena o na poholima elua, alaila,\nhana na manamana a pili loa me ka hamama ole, alaila, hooiho ka welau o\nna manamana i ka lepo, a kuu aku i ka hua kulina. Oia ke kulina io loa,\na paa pono ka iho i ka hua, me ke kuku o ka io ke nana iho. Ina\nhakahaka na manamana, io kakaikahi; ina wili ka lima ke kanu, wili ka\niho a me ka hua ana o ke kulina.\n\n\n\n\nNO KA IPU ALALA.\n\nHe ipu nui ia a me ka loloa, a he nui ka anoano e like me ko ka ipu\nawaawa; aohe ona loina o ke kanu ana. He ipu ono i ka wa opiopio. Ua\nkapa ia he olulo palaai. A oo ka ipu, a howai ka io ke ai, he pulunui.\nHe kekee loloa loa kekahi, he poepoe pakiikii kekahi, he kuoho a\npololei kekahi.\n\n\n\n\nNA INOA O KELA A ME KEIA.\n\nKo ke Kalo.\n\n 1. Mana ulu 16. Kaikoi\n 2. Mana pipika 17. Kai maoli\n 3. Mana ulaula 18. Uauapiko\n 4. Mana keokeo 19. Hapuu\n 5. Makoko 20. Ualehu\n 6. Makohi 21. Ieie\n 7. Palaii 22. Papapueo\n 8. Kanawao 23. Nohu\n 9. Poni eleele 24. Lola\n 10. Poni ulaula 25. Uwahiapele\n 11. Lauloa 26. Apuwai\n 12. Piialii 27. Ala\n 13. Haakea 28. Aa\n 14. Ipuolono 29. Aweuweu\n 15. Elepaio 30. Manini\n\n\nKo ka Uwala.\n\n 1. Haulelani 8. Lapa\n 2. Poe 9. Likolehua\n 3. Helelei 10. Apo\n 4. Mohihi 11. Pau\n 5. Kawelo 12. Holule\n 6. Kihi 13. Heuwahiolapa\n 7. Huamoa 14. Kauai\n\n\nKo ka Ipu Awaawa.\n\n 1. Kaku 5. Olo\n 2. Kamanomano 6. Hulilau\n 3. Paka 7. Omo\n 4. Piko 8. Huewai\n\n\nKo Ka Maia.\n\n 1. Iholena 7. Malaiula\n 2. Popoulu 8. Nou\n 3. Kaualau 9. Nuholani\n 4. Kapua 10. Lahi\n 5. Lele 11. Moa\n 6. Pake 12. Haikea\n\n\n\n\nNa Kanaka Kaulana i ka Mahiai.\u2014Kapaihipilipili. He kanaka kaulana loa\nia ma ka mahiai ana, a me ka hooponopono ana i ka noho ana. O\nNahuluaina ka aina hanau, o Kukuipahu ke ahupuaa, o Kohala ka moku, o\nHawaii ka mokupuni. Mai ke kakahiaka a po ka la ke mahiai, me ka ai no\na me ka ia no e hele ai, a waena. Pela i na la a pau loa. Ulu ke ko, ka\nuala, ka ai a me na mea a pau, aohe koe aina ia ia. Ina kahumu halii ka\nhale i ka moena a paa, i ole e helelei ka huna wahie. A moa ka umu, ohi\nno ke a, a kona wahi mua, i waiho ai.\n\nKe poi o na Ipu. Popoi ia ka umeke elua poi, pela ka ipukai, ka huewai,\nhe poi kona.\n\nKa maauauwa ai. Iho kela i ka maauauwa a aie ia ka ai i ka ia. Hookaa\nkekahi, aie kekahi. O ka ia i hookaa ia mai, hoi no o Kapaihipilipili,\nkopi a kaulai i ka la, a maloo, iho hou i ka maauauwa, lawe hou. Aia no\na pau i ka hookaa ia mai, alaila pono.\n\nIke na lawaia i keia hana a Kapaihipilipili, kaulai lakou la i kana ai\na maloo i ka la. Waiho a iho aku o Kapaihipilipili, alaila, hoihoi hou\nmai. Ma keia hana, kau kanawai o Kapaihipilipili aole e hana hou peia,\nno ka ike i ka pono ole o keia hana ana. Ua kapa ia kona inoa no ke pi\no Kapaihipilipili.\n\n\n\n\nO Kamehameha I. Nana kela mala nui o Kuahewa i Kona, ma Hawaii. Ua\nkaulana ia mala no ka nui a me ka hala i uka, he umi ahupuaa i komo i\nloko o keia mala o \u201cKuahewa.\u201d O Ualakaa ia mala kualana a Kamehameha,\nno ka nui a me ka uala. Aia mauka o Manoa, Oahu.\n\n\n\n\n\n\n\n\nAN ACCOUNT OF FISHING.\n\n\nThere were gods of fishing from the very beginning of fishing to this\nday; from the earliest fisherman to those of the present time they\nstill serve them for the success of their vocation. Here are the names\nof the gods of fishing: Kuula was the husband; Hina was the wife, and\nAiai the son. Alea in Hana, Maui, was the place of residence. During\nthe time Kahoalii was reigning as king of Hana, Maui, with his place of\nresidence on the hill of Kauiki, and his fishers being the Kuula\nfamily, Kahoalii one day sent his attendants to bring [him] some fish.\nThis was the king\u2019s customary practice till he became angered at the\nfishermen.\n\nWhen the attendants went before Kuula and Hina they (the latter) gave\nthem fish which was a kahala. [167] They told the attendants in a\nstraightforward manner as follows: \u201cYou two go back and tell the king\nto rip open the fish, salt the meat, roast the bone in the underground\noven, and when cooked eat it, because it is a swollen [168] time.\u201d\n\n\n Bring, O Kama,\n The fish of victory.\n Here is Hana,\n A swollen land.\n\n\nThese were the words of the fishermen to the attendants of Kahoalii.\nWhen they came into the presence of the King, Kahoalii, they spoke with\nfalsehood and deceit. This is what the attendants said: \u201cYour fishermen\nsaid to salt your flesh, and roast your head and bones in the oven.\u201d\n\nWhen the king heard these deceitful words of his attendants, he was\nenraged and ordered that the fisherfolks die, who were Kuula and Hina.\nThe people went by order of the king to destroy Kuula\u2019s house by fire.\nHowever, Kuula and Hina had supernatural powers, and heard of their\n[own] demise by the king. They therefore prepared three small gourd\ncalabashes, to be exploded in the fire, in order that they might not be\nkilled.\n\nKuula, Hina and Aiai were in the house when it was set on fire and the\nexits closed. Kuula therefore said to the son: \u201cSay, you must live, and\nwe two will die. If the smoke from the fire settles down towards the\nmountain, there is where you will go for a dwelling place, while we two\nwill go and dwell in the sea.\u201d\n\nAt the time the fire was burning and enveloping the outside of the\nhouse the smoke leaned towards the mountain. Aiai went and lived in a\ncave at a different location, while the parents went through the smoke\nwhich settled down on the sea and dwelt in the ocean. The three unripe\ngourds were the things which exploded in the fire, by which the king\nthought the Kuulas had died in the fire, because of the explosions of\nthese things.\n\nOn the departure of Kuula, Hina and Aiai, the fishes were all removed,\nnone remaining in the sea and in the waters adjacent to Hana. No fish\nwhatever could be caught by the fishermen of Kahoalii, because Kuula\nand Hina had fish bodies.\n\nAs for Aiai, he went to a cave in a low precipice, where he remained in\nseclusion until found by Pilihawawa, who took him as a friend to his\nhouse where they remained together. During their companionship their\noccupation was cultivating the land, but though they obtained food\nthere was no fish. Aiai told his friend to weave baskets for the\ncatching of hinalea. [169] So they wove the baskets, and when finished\nthey went down to the rocky seashore and placed them in position. Then\nAiai called on his parents for fish:\n\n\n O Kuula and Hina,\n Send the fish in,\n The young hinalea and the opule. [170]\n\n\nHina said to Kuula: \u201cGive some fish for our son.\u201d At this time the\nbasket was standing in place and the fishes came into it until it\noverflowed, the basket being quite full. So the friend Pilihawawa\ncollected the fish and placed them on dry land. Kuula, however, sent in\nthe surfs which, breaking, carried all the fish back into the sea, the\nfish which were placed in the container only remained. That was the\nmethod of fishing and the origin of [Kuula] fishermen which continues\nto this day. Hina is a real stone, which exists to this day. It\ncontrols certain fishes. Here are the names: the aku, [171] the akule,\n[172] the oio, [173] the moi, [174] the a\u2019u, [175] the manini. [176]\n\nKuula and Aiai are in the same class; they are both fish stones, [177]\nand have certain sacredness to this day. Reddish things are sacred to\nKuula, such as the red dye, and the red waist cloth, and everything of\na reddish hue, and so on. Therefore through Kuula all the different\nmethods of fishing and the fishes became established throughout these\nislands; hence, the instructor in fishing.\n\nThere are many various methods and divisions in fishing; a different\nmethod in shallow water, and in deep water, and a different method\nagain in the fishing grounds midocean. There are also various ways of\ncatching fish in the vocation of fishing, that of the night differing\nfrom that of the day; of the morning from that of the evening, as\nhahamau, iniiniki, kikomo, kamakoi, kiolaola, hoauau, hooluuluu, o,\nmoemoe; by canoe fishing with net; hiaku, kapae, kakauhu, squid\ncatching, and so forth; by bait, with hook and line, rod, stone, wood\nand so forth.\n\nThe fishing seasons varied during the year, and were not always on the\nsame time; there were auguries by which the proper time for fishing\nmight be discerned, and not go fishing without any foreknowledge.\nCertain kinds of fishing were under restrictions, while others were\nunrestrained; single-handed fishing and fishing in parties; some with\ncanoe, and some without canoe.\n\n\n\n\nFISHING AND METHODS OF FISHING.\u2014DRY (OR SHORE) FISHING.\n\n1. Hahamau. [178] This method of fishing is done on moonlight nights.\nWhen the moon rises the tide ebbs; then the women go fishing along the\nshore; along the rocky ledges and boulders, and coral reefs where the\nsurf breaks. This mode of fishing is by feeling with the hands, with\nthe fingers curved. [179] These are the fishes caught: heepali, [180]\nolali, [181] hou, [182] awela, [183] niholoa, [184] mananalo, [185]\npaolakei, [186] paokauwila,[186] paoluahine.[186]\n\n2. Holoholo. [187] Fishing with a net, going to and fro along shore.\nThe name of the net is holoholo, [formed of] a piece of wood two\nfathoms long with the net tied in a circular manner to the wood, which\nis flexible, called alahee. [188] The place where the sea ebbs swiftly\nis the place where the net is to be let down. One person holds the net\nand one drives the fish. Fishes to be [thus] caught are: Uhu, [189]\nkala, [190] uwouwoa, [191] manini, [192] nenue. [193]\n\n3. A standing aloiloi net. There is no place where it can not be cast,\nbeing adapted to both deep and shallow sea fishing. The fisherman\nstands on the shore and casts the net. These are the fishes of this\nnet: Aloiloi, hinalea, [194] lauhau. [195]\n\n4. Eel snatching. Here is the method: It is hand fishing, the bait\nbeing held in the right hand, the left hand snatching [the eel]. These\nare the baits: Aama, [196] paiea (rock crabs), and heepali. The place\nfor this kind of fishing is along the black rocky seashore, the same as\nKohala\u2019s coast. There the fishing is done at high tide and when the sea\nis boisterous. The only fish to be caught is the eel.\n\n5. The kikomo. [197] It is a hook placed at the head of a short rod one\nfathom in length. The place for fishing is a cleft in the rocks. Eels\nalso are the fish to be caught.\n\n6. Angling. The fishing rod is three fathoms long, made of bambu, and\nof hau. The cord is also three fathoms long. Aama, ina (sea eggs), pea\n(starfish), and heepali is the bait used. The place of fishing is at a\nheadland or other suitable place. Fishes to be caught by this method of\nfishing are: uhu, halahala, [198] hou, aawa, [199] oopukai, [200]\nhinalea, aniholoa, [201] awela. [202]\n\n7. Kaee. The net is called nae, a net of very small mesh, and the place\nof fishing is the rocky floors covered with a very thin sheet of water.\nAll kinds of small fishes are taken in by this net, such as ohua, [203]\npaoo, [204] aholehole, [205] baby maninis, and so forth.\n\n8. Basket. This is woven in the manner of wicker chairs, with the\nopening on the top, and standing about one foot high. Wana, [206] ina\nand haukeuke [207] are used as bait. The place of this method of\nfishing is in the sea, in coral, flat bottom and rocky places. The\nbasket is placed in position and the man swims away. When the fishes\nenter [the basket] the man collects them. The fish caught is hinalea\nonly, and no other kind.\n\n9. Basket with a large opening. A large basket, two feet high, for deep\nsea fishing. These are the fishes caught: Panuhunuhu, [208] halahala,\nuhu.\n\n10. Uluulu net. Two sticks each a yard long, the net a yard wide. The\nplace for fishing is in the sea. The fishes are in holes; there is\nwhere this net is used. One man holds the net on one side of the hole,\nand another man with a pole stirs up the water in the hole to drive the\nfish into the net. The fish to be caught are the kumu, [209] the uhu,\nand so forth.\n\n11. The sea net. This net is called by fishermen, the \u201cmouth of a\nshark;\u201d the uluulu net (No. 10) the \u201cbelly of the shark,\u201d and the\nhinalea fishing basket (No. 8) the \u201ceye of the shark.\u201d In these kinds\nof fishing fishermen are liable to be eaten by sharks, hence the\nexpressions. The placing of the net is done down in the deep sea. One\ndives down, clears away the rocks and places the net in position, then\nthe fish enter.\n\n12. Spearing. It is a long pole, three yards long, with a very\nsharp-pointed piece of iron [210] half an arm\u2019s length at one end. This\nmethod of fishing is not suited to those who do not know how to dive,\nbut only to those who are long-winded in diving and know how to spear.\nA fisherman dives and stays down, and the way he stays down is by\ngrasping the bottom with one hand, while the other holds the spear,\nwatching for a fish to come around, and when it does come in sight it\nis speared; all kinds of fish in the ocean. The length of time it takes\nto stay down is about half an hour, but in case a shark is encountered,\nfully one whole hour may be taken in staying down in the deep. How\nwonderful! [211]\n\n13. Drawing net. It is a large net eighteen fathoms long and seven feet\nwide. It is a net drawn through the sea, two men holding it, while four\nmen drive in the fish.\n\n14. A hulihuli [212] net. It is taken and placed in position in the\nsea. Then the rocks are turned over, thus driving the fish into the\nnet.\n\n15. Pakuikui (thrashing) net. A man swims seaward drawing the net,\nwhile another man thrashes the sea from the land side. On account of\nthe noise the fishes run into the net.\n\n16. Squid spearing. [The fisherman] takes a pole in the sea with which\nto thrust in the hole, thereby killing the squid.\n\n17. The turtle net. It is forty fathoms long and four fathoms wide. Ten\nmen are necessary to handle this net to despatch a turtle. Not,\nhowever, until a turtle is seen floating on the surface of the sea is\nthe net cast. Sometimes from one to five turtles are taken at one haul.\nAll these different methods of fishing are done in the sea by diving\nand wadings in actual person, without canoe. This is a summary of all\nthe different methods of fishing in the sea, except by canoes.\n\n\n\n\nFISHING FROM CANOE.\n\n1. Squid fishing. The cowrie shell is the bait, together with a stone.\nSpurs which are curved [forming the hook] are fitted behind the shells\nwhereby the squid is caught. The shell and the stone are both alike,\nthe squid will not seize it if the stone is not identical with the\nshell; the stone underneath, the shell on top. A stone is cut to\nresemble the shell [in size and shape]; if the shell is spotted the\nstone must be spotted, and so in all other particulars. If the stone\nand shell are good and exactly alike, the squid will seize it. The man\nwho is in the canoe shakes the line in order to move the shell and\nstone, which the squid pursues to grip. If the shell is a good\nattraction the catch may amount to forty squids, or perhaps a little\nless.\n\n2. Looking for squid. The squid is the fish. A hook with a stone\nattached forming the bait are the things that catch it. When fishing,\nchew the kukui [213] [nuts] and blow it on the sea to calm it whereby\nthe bottom is made clear, and when the squid is located the hook is let\ndown. There are several varieties of this fish (the squid), and it has\na body which it can transform in various ways; that is why the kukui is\nblown over the sea, to calm it and [permit] the squid [to be] plainly\nseen. Here are the different forms of the squid at different times: In\nthe morning the form resembles that of breadfruit, that is, the skin.\nToward noon it is red. In the afternoon it is brown, similar to\nseaweed. In the evening it is dark like the coral. All squid, both\nlarge and small, change in the same way. Therefore those who are not\nlearned in discerning the squid are not fit to go out on this kind of\nfishing.\n\n3. The lau [net]. This net is fourteen fathoms long and is of two\nkinds. If the net is fourteen fathoms long many people will take part\nin the fishing. It means this: Three times forty fathoms is the length\nof the rope to which ki leaves are fastened in small bundles. If the\nnet is nine fathoms long the leaf rope is six times forty fathoms. The\ndry leaves of the ki plant are used for the purpose, and the bark of\nthe hau [214] is the rope. This is done to scare the fishes of the sea.\n[215] The method of fishing is done in this way: The ki leaves and net\nare placed in two canoes. Most of the people are on shore pulling the\nki leaf rope, and some in canoes. Thus the fish are driven to a\nsuitable place where the net is payed out. Many kinds of fish are\ncaught by this method of fishing.\n\n4. Kawaa net. It is a large net, and three are used in this method of\nfishing. Each is twenty fathoms long. Three canoes are employed; one\ncanoe is loaded with stones and two with nets. One canoe pays out its\nnet, and so does the other, in opposite direction. Then the canoes\ncurve and go inland as the big stones are being thrown down. In this\nmethod many fishes are caught.\n\n5. Large-mouth net. This has appliances called pula, [216] which means,\na rope twenty fathoms long, the hala [217] leaves and akia [218] being\nthe pula, which are set one foot apart. These pulas are forty in\nnumber, and in some cases more are used. These are used to drive the\nfish to where the net is located. With this net of the fisherman, the\nresourcefulness of man is made apparent. The net is first located at\nrough or bad places, where the fish mainly gather, and left there. Then\nthe pula is drawn, and the fish, on seeing it, run to the rough place\nand are all caught in the net.\n\n6. Hanging net. Three canoes are employed for this net, one for actual\nfishing and two to carry the nets. One canoe, which is the one on the\nright-hand side, carries the bag, the other canoe is the one on the\nleft-hand side. [In setting the nets] the belly of the net forms the\njuncture of the two nets. At the mouth of the side nets the fishermen\ndive toward the middle, driving the fish away back in the bag and are\nthus caught.\n\n7. Pakuikui net. It is the same net as above, with a bag, but with\ndifferent operations. Poles four fathoms long are used. When the net is\ncast at its located place, then the poles are thrust in the sea. The\nfish are thereby frightened into the net in an angry and mighty rush.\nSuch is the method of this fishing.\n\n8. Flying-fish net. This is a large net, being eighteen fathoms long\nand six fathoms high, and the mouth is twelve fathoms long. This is a\nfine-meshed net. These are the names of the different kinds of these\nnets: nukunuku a ula, single mesh, double mesh, triple mesh. Many\ncanoes carry this net, about thirty. Sometimes one canoe carries the\nnet; sometimes five, and so on. The net canoe leads with six men\naboard; the paddle-men are called \u201cflying-fish paddlers.\u201d The canoes\nare paddled uniformly when encompassing [the fish] without one slacking\nbackward; when near the net the canoes are backed, then the net is\ndrawn in. There are two canoes allotted for receiving the fish, a\nyounger and an elder [219] canoe. The younger canoe is the one\nbelonging to the net owner; the elder canoe is that belonging to the\npaddle men. The tally fish belongs to the wife of the net owner. In the\nnet canoe there are three apportionments; the steersman in the stern of\nthe canoe, the paddler in the bow of the canoe, and the midship\npaddler. These are the different men who share their apportionment\n[220] with the net owner.\n\n9. The kapae. This method of fishing is done during windy days. The\nfish is the flying-fish. The line is twenty-seven fathoms long. This\nfish is caught with hook baited with lobster, or flying-fish meat. The\nwind and tide bear these. This fish, the flying-fish is buoyant on the\nsea, and so is the line; thus this fish is caught. Thirty and less of\nthese flying-fish are caught in this method of fishing.\n\n10. The koheoheo. Koheoheo is a piece of wiliwili wood with a live\nflying-fish attached. The line is five fathoms long, the object is to\nallure the dolphin, and when it becomes ferocious the line and hook is\nthrown. When the fish bites the paddling of the canoe ceases. The\ndolphin is a very game fish when caught with a hook, it is a great\nstruggler and snorts when leaping up. A large fish is a fathom and\nover, long, and a small fish is muku (four and a half feet). A large\nfish is called a lapalapa, also ao, having a breadth of a yard from the\nforehead to the mouth. Here are the different names of the dolphin:\nLapalapa, oa and papaohe. The principal food of this fish, the dolphin,\nare flying-fish, lelepo and puhikii.\n\n11. Kahala [221] fishing. Five times forty fathoms is the length of the\nline. This fish requires an abundance of line, and hooks also. The\nabode of this fish is a koa [station or ground]. This fish does not\nlive in any other part of the sea, only at a koa. This is a small mound\nin the bottom of the ocean; a deep pit is different from this. It is a\nplain mound not fully cognizant to the fisherman, but by letting down\nthe hook and line it is learned that the koa is good, the hook does not\nentangle.\n\nThe koa (station) is a place of great enjoyment by all the kahalas. The\nsize of the station is about the same as that of a small village with\nhouses standing and the people gathered in crowds. According to the\ndepth to the koa, so is the length of the line. Forty hooks are\nattached to a line when letting down, some less, some more. A stone as\nlarge as a poi pounder is at the lowermost end, and from the stone to\nthe [nearest] hook is a distance of one fathom. As the line hangs\nperpendicularly so the hooks hang, a yard from one hook to another, and\nso on till all the forty hooks are fastened. These hooks are called\nkaka, ulaula, koae, lehe, mokuleia. These are the fishes caught on the\nlower hooks, and on the uppermost hook are the kahala caught.\n\nMuhee, opelu, and squid, are the baits for the kahala fish when the\nline is let down for the fish to eat. The shaking of the line indicates\nthe biting of the kahala. In this method of fishing, landmarks are\nnecessary to properly identify the station. It could not be found\nmerely by seeking without certain objects on land. The landmarks to be\nlooked for are as follows: Hapuu is the most noted koa in the sea of\nAlenuihaha, north of Kohala, Hawaii. Hukiaa is the land to which this\nstation belongs, and there is a wide extent from the land to this koa\nof Hapuu, about three miles distant perhaps. It is over five times\nforty fathoms in depth. [222]\n\nThe landmark to be looked for is Hapuu, in the lowlands of Halawa,\nwhich is six miles distant. It is a temple, built by Kamehameha, called\n\u201cHouse of Kaili.\u201d The mark to be looked for in the uplands is Puuiki, a\ntoboggan slide, which is Upolo, west of Hukiaa. When these come in\nline, the fishing ground (koa) is located, and that is the only proper\nmode of fishing for the kahala.\n\n12. Kakauhu. A narrow net not deep, a fathom long, four sticks, the\nopening being rectangular in shape. An uhu, a live one, is used as a\ndecoy to ensnare the stranger uhu. [223] It is kept secured by a line,\nand when it becomes tamed the net is cast. That is the way this fish is\ncaught.\n\n13. Maomao [224] fishing. The maomao net is three fathoms long. Lobster\nis the bait for the maomao, and sometimes pohue is used. The pohue bait\nis a piece of bitter calabash, made in a circular shape and blackened\nin the fire, and tied to the opening of the net, thus: there are four\nsticks encircling the mouth [of the net], and on this mouth the pieces\nof pohue are placed, floating on the sea. The maomao on seeing the\npohue floating takes it for bait and is thus ensnared.\n\n14. Long loose net. It has a circular mouth, and across the center of\nthe net is a string to which the bait is fastened. In the bottom of the\nnet is a stone which holds it down, thus is this method of fishing.\n\n15. Kala basket fishing. Basket is its net, plaited as the basket in\nthe basket fishing. Kala [225] is a nourished fish, fed with sea-weed,\nwith taro and with squash. This continues until the fish fattens, then\na basket with food is let down. After the fish have become accustomed\nto the treatment the catching net is let down. That is the method of\nits catching.\n\n16. Of the ahi. Four hundred fathoms is the length of the line. Large\nhooks are required, with aku and opelu as bait. A nice flat stone is\nused as a sinker and when two times forty fathoms of line have been\npayed out into the deep, it is pulled up, then the weight drops and the\nahi is caught by the hook. Then the fish dives carrying many forty\nlengths with it. The ahi [226] is a very ferocious and powerful fish,\nand of prolonged vitality. The ahi will bear away three times before it\ndies. It has a very large body, fat and full of meat. Its meat is like\nthat of a pig in thickness.\n\n17. Opelu fishing. The net is six fathoms long, with squash as bait.\n\n18. The holahola [227] (poison) net. Here is the method: Surround the\nfish hole with the net, then scatter the poison, thus killing the\nfishes.\n\n19. The iao. A nae net is used for its catching, a very fine-meshed\nnet. It is exactly two fathoms long. Here is the description: [the net]\ntwo fathoms; two men to handle it, the beaters coming towards the front\nof the net. Two kinds of fish are caught with this net, the iao [228]\nand the nehu. [229]\n\n20. The aku. [230] A fishing pole is used for securing this fish, with\niao as bait. The iao is a decoy, it allures the aku then the hook and\nline is thrown whereby the aku is secured.\n\n21. The kolo net. This net is made of very strong-fibered rushes, four\ntimes forty fathoms long, and three fathoms in height. Many people are\nrequired to draw it, some in canoes and some on dry land.\n\n\n\n\nOF NIGHT FISHING.\n\n1. Ku kaula. The catch is the ulua, [231] the kahala, and so forth. The\nline and sinker is let down, the line being forty fathoms long.\nFlying-fish, lobster, lelepo and so forth are used for bait. In the\nafternoon [the fisherman] sets sail, arriving [at the fishing grounds]\nin the evening. When the weight is let down it is dark; the ulua and\nother fish are caught during the night.\n\n2. Kapapa ulua. The canoe is paddled along, at the same time making a\nnoise by striking the paddles against the canoe. The ulua hears it and\nfollows the canoe, then the line and hook is payed out and the ulua is\ncaught.\n\n3. Welea. [232] The line is nine fathoms long, with a hook; hinalea,\naawa, moano [233] and so forth being its bait.\n\n4. Aweoweo. [234] Its fish line is six fathoms long, with a hook; paoo\nbeing its bait.\n\n5. Shark fishing. It is an entangling, large net, forty fathoms long\nand four fathoms high. Many sharks are caught in this net.\n\n6. The awa net. This net is called mahae, the meaning thereof being\nfour fingers in a bunch may be run through a mesh. It is three times\nforty fathoms long and three fathoms high. Encircling is the method\napplied in this kind of fishing, with a canoe at either end and moving\nin a circle until the fish which collect at one place are caught,\nbecause it is the habit of this fish, the awa, [235] to eat sea moss\ntogether at the same place; and while feeding indifferently on sea moss\nwas the time of its being surrounded. The awa is a large fish, its body\nbeing a muku (four and a half feet), or a yard, and so on in length.\n\n7. The thrashing net. Four times forty fathoms is the length of this\nnet and six yards high. Its method of fishing is to place the net\nmainly in a straight line, but curving at one end. The reason for that\nis, that when the fish is going parallel to the net on turning back\nthey will be caught at that place. One man splashes the sea from the\nfront with the paddle, to stir the sea and scare the fish. Many fishes\nmay be caught in this net.\n\n8. The alihilele net. It is six fathoms long, with leaves on either.\nTwo men are engaged with the net. Large mullet are the fish caught in\nthis net.\n\n9. Ani net. It is ten fathoms long, two men being employed, the feet\nbeing the splash, hence the name ani. Mullet, weke, oama, uouoa are the\nfishes caught.\n\n10. Ohua palemo net. It is one fathom in length; ten men are employed\nin fishing with this net. The ohua and the akilolo [236] are the fishes\nof this net. [237]\n\nThis is the end of the narrative on nets and fishes. [238] But one\nthing more: about endurance men in ocean diving and fishing. They are\nvery famous until this day, and there are records about them which are\npreserved with this people.\n\n\n\n\n\n\n\n\nHE MOOLELO NO KA LAWAIA.\n\n\nHe Mau akua ko ka lawaia, mai ka hoomaka ana o ka lawaia a hiki i keia\nla, mai ka poe lawaia mua a ka poe lawaia o keia mau la, a ke malama\nnei no na lawaia o keia mau la, i pono no ka lakou hana. Eia na inoa o\nna akua lawaia: O Kuula ke kane, o Hina ka wahine, o Aiai ke keiki; o\nAlea, ma Hana, Maui, ka aina noho. I loko o ia kau e alii ana o\nKahoalii no Hana, a o kona wahi noho, o ka puu o Kauiki, a o kana mau\nlawaia, o Kuula ma. Hoouna aku la o Kahoalii i kona mau kahu e kii i\nia; pela no ka hana mau ana a ke \u2019lii a hiki i kona huhu ana i na\nlawaia.\n\nI ka hele ana aku a na kahu i mua o Kuula a me Hina, haawi mai la laua\ni ka ia he kahala. A olelo mai laua me ka pololei i na kahu penei: \u201cE\nhoi olua a ke \u2019lii olelo aku, e kaha ka ia, e kopi ka io, e kalua ka\niwi i ka umu, a moa, ai, no ka mea, he au-pehu.\u201d\n\n\n E kai e Kama,\n Ka ia o lanakila,\n Eia o Hana la,\n He aina au pehu.\n\n\nOia na olelo a na lawaia, i na kahu o Kahoalii. A hiki na kahu i mua o\nke \u2019lii, o Kahoalii, olelo aku la me ka hoopunipuni, a me ka epa. Eia\nka olelo a na kahu: \u201cOlelo mai nei au lawaia, e kopi ko io, e hoolua ko\npoo a me ko iwi i ka umu.\u201d\n\nI ka lohe ana o ke \u2019lii i keia mau olelo epa a kona mau kahu, huhu iho\nla ia, a kena aku la e make na lawaia, oia o Kuula a me Hina. Hele aku\nla na kanaka ma ke kauoha a ke \u2019lii, e puhi i ka hale o Kuula i ke ahi.\nEia nae, he ano akua ko Kuula a me Hina, a ua lohe no i keia make o\nlakou i ke \u2019lii. Nolaila, hoomakaukau iho la ia i ekolu uli-liilii,\n(oia he ipu liilii) i mea hoopahu i ke ahi, i ole lakou e make.\n\nO Kuula, o Hina, o Aiai, i loko no lakou o ka hale. Puhia ka hale i ke\nahi, pani ia na puka a paa o ka hale. Nolaila, olelo aku o Kuula i ke\nkeiki: \u201cE! o oe ke ola, o maua ke make. Ina i moe ka uwahi o ke ahi ma\nuka, malaila oe e hele ai a kahi e noho ai, o maua hoi, e hoi maua i\nloko o ke kai e noho ai.\u201d\n\nI ka wa i a ai ke ahi a puni o waho o ka hale, moe aku la ka uwahi ma\naku. Hele aku la o Aiai a noho i ke ana, he wahi e aku, a o na makua\nhoi, hoi aku la laua ma ka uwahi e moe ana i loko o ke kai, a loko o ka\nmoana noho. O na uliuli ekolu i hoomakaukau ia ai, oia ka mea i poha i\nloko o ke ahi, a manao iho la ke \u2019lii ua make o Kuula ma i ke ahi, ma\nke pahu ana o keia mau mea.\n\nMa keia hele ana o Kuula a me Hina, Aiai, ua lawe ia na ia a pau loa,\naohe ia koe o ke kai a me ka moana, e pili ana me Hana. Aole loaa iki\nka ia i na lawaia a Kahoalii, no ka mea, he kino ia o Kuula a me Hina.\n\nO Aiai hoi, hele aku la ia a he wahi ana i ke kipapali kahi i pili ai.\nMalaila oia i noho pio ai a loaa ia Pilihawawa. Lawe aikane ia e ia a\nhiki i kona hale, noho iho la laua. Mahope o keia noho ana he mahiai ka\nlaua hana, a loaa ka ai, aohe ia. Olelo aku o Aiai i ke aikane, e ulana\nhinai hooluuluu hinalea. Ulana iho la laua a paa, iho aku la laua a\nhiki i kaheka kai, kukulu iho la i ka hinai, a kahea aku la o Aiai i ka\nia i na makua:\n\n\n E Kuula a me Hina\n E hookomo mai olua i ka ia.\n O ka pua hinalea, a me ka opule.\n\n\nI aku o Hina ia Kuula: \u201cE haawi ae oe i ia na ka kaua keiki.\u201d I loko o\nkeia wa e ku ana ka hinai, ua komo ka ia a hu i waho, ua piha loa i ka\nia. Nolaila, ohi ae la ke aikane o Pilihawawa i ka ia a waiho i ke one\nmaloo. Hoouna mai la no o Kuula i ka nalu, popoi iho la no pau loa ka\nia i ka moana. O na ia i malama ia i loko o ka ipu koe. Pela ke ano o\nka lawaia ana a me ka hoomaka ana o ka poe lawaia a hiki i keia la. He\npohaku maoli o Hina e waiho nei a hiki i keia la, a he mau ia kona, eia\nna inoa: O ke aku, o ke akule, o ka oio, o ka moi, o ke au, o ka\nmanini.\n\nPela no o Kuula a me Aiai, he mau pohaku ia no, a he mau kapu no ko\nlakou a hiki i keia la. He kapu na mea ulaula ia Kuula, oia ka puakai,\nka pukohukohu, kela mea ula keia mea ula, a pela aku no. Nolaila, ma o\nKuula ala i laha ai na lawaia a pau loa a me na ia ma keia mau\nmokupuni; a no loko mai o laila na kumu o ka lawaia.\n\nHe nui ke ano a me na mahele ana o ka lawaia, he okoa ko ka papau, he\nokoa ko ka hohonu, he okoa ko na koa o ka moana loa. He nui no hoi na\nmahele e make ai ka ia maloko o ka lawaia, he okoa ko ka po i ko ke ao,\no ke kakahiaka i ke ahiahi; he hahamau, he iniiniki, he kikomo, he\nkamakoi, he kiolaola, he hoauau, he hooluuluu, he o, he moemoe, he\nlawaia waa, he upena, he hiaku, he kapae, he kaka uhu, he luhee, a pela\naku; he maunu, he makau, he aho, he makoi, he pohaku, he laau, a pela\naku no.\n\nHe loli na kau e lawaia ai i loko o ka makahiki, aohe mau ma ka manawa\nhookahi, he mau hoailona kekahi e maopopo ai ka wa kupono e lawaia ai,\naole e lawaia me ka maopopo ole mamua. He kapu kekahi lawaia ana, a he\nnoa kekahi; hookahi kanaka e lawaia ai, a he nui ma kekahi lawaia ana;\nhe waa kekahi he waa ole kekahi.\n\n\n\n\nKA LAWAIA A ME NA IA.\u2014NA LAWAIA O KA MALOO.\n\n1. Hahamau. I ka po mahina e lawaia ai. Ina puka ka mahina, kai make ke\nkai, alaila, hele na wahine e lawaia ma uka ma ka pa ala a ma kaheka, a\nme na papa holo a ka nalu. O keia lawaia, he haha me na lima, he pupuu\nna manamana, eia na ia e loaa: heepali, olali, hou, awela, niholoa,\nmananalo, paolakei, paokauwila, paoluahine.\n\n2. Holoholo. He lawaia mauka me ka upena e holoholo ai, o ka inoa o ia\nupena, holoholo. Elua anana ka loa o ka laau, me ka upena ma ke poo i\nhaku poepoe ia i ka laau, olu ke hoopio ae. He alahee ka inoa. O kahi e\nmio ana ke kai o ke kaheka, oia kahi e kuu ai ka upena. Hookahi kanaka\nme ka upena, hookahi ma ke kapeku i ka ia. Na ia e loaa. He uhu, he\nkala, he uwouwoa, he manini, he nenue.\n\n3. He upena kukulu aloiloi. Aohe wahi kuu ole, ua pono keia i kahi\nhohonu a me ka papau. I uka no e ku ai lawaia, hoolei aku ka upena. Eia\nna ia o keia upena: He aloiloi, hinalea, lauhau.\n\n4. Ka inikiiniki puhi. Penei ke ano: I ka lima ka lawaia ana, i ka lima\nakau ka maunu, i ka lima hema ka iniki. Eia na maunu: Aama, paiea,\nheepali. O kahi e lawaia ai, o ka pa ala uliuli, e like me ko Kohala\nano. Malaila e lawaia ai i ka wa hohonu a kaikoo o ke kai. O ka ia e\nloaa; o ka puhi wale no.\n\n5. O ke kikomo. He makau i kau ia ma ke poo o kekahi laau pokole,\nhookahi anana ka loa. O kahi e lawaia ai, o ka mawae o ka ala. He puhi\nno ka ia e loaa.\n\n6. Ke kamakoi. Ekolu anana ka loa o ke kamakoi (he laau) ohe, a he hau.\nEkolu no hoi anana ka loa o ke aho, he aama, he ina, he pea, he\nheepali, ka maunu. O kahi e lawaia ai, he lae, he wahi e ae no hoi e\nkupono ana. Na ia e loaa i keia lawaia ana: He uhu, he halahala, he\nhou, he aawa, he oopukai, he hinalea, he aniholoa, he awela.\n\n7. Kaee. He nae ka upena, he upena makalii loa, ma ke kaheka e lawaia\nai. O na ia liilii a pau loa ka ia upena e ohi ai. Eia na inoa: Ohua,\npaoo, aholehole, pua manini, a pela aku no.\n\n8. Hinai. He mea i ulana ia e like me ka noho ie, a hamama ka waha i\nluna, hookahi kapuai ke kiekie, \u201cHe wana, he ina, he haukeuke, o ia na\nmaunu.\u201d O kona wahi e lawaia ai, malalo o ke kai, ma kahi pukoakoa, ma\nkahi papa, ma kahi pa ala. Kukulu ka hinai, au ke kanaka ma kahi e, a\nkomo ka ia, kii aku ke kanaka. Eia ka ia, he hinalea wale no, aohe ia e\nae.\n\n9. Hinai puka nui. He hinai nui, elua kapuai ke kiekie, no ka hohonu\nia, eia na ia: He panuhunuhu, he halahala, he uhu.\n\n10. Upena uluulu. Elua laau, he iwilei ka loa, he iwilei no ka laula o\nka upena. O kahi e lawaia ai, i loko no o ke kai, he lua kahi o na ia e\nnoho ai, malaila keia upena. Hookahi kanaka me ka upena ma kekahi aoao\no ka lua, hookahi kanaka me ka pula e oo ai i ka lua, i holo mai na ia,\na komo i ka upena; o na ia e loaa, o ke kumu, ka uhu, a pela aku.\n\n11. Ka upena kai. O keia upena, ua kapa ia e na lawaia ka waha o ka\nmano. O ka upena uluulu hoi he opu no ka mano, o ka hinai hinalea, he\nmaka no ka mano. O keia mau lawaia he pau i ka mano, nolaila, olelo ia\npela. O kahi e ku ai o ka upena, o lalo o ka hohonu, luu a lalo, ohi ae\nke \u201ca\u201d a kaawale, kukulu iho ka upena, alaila komo ka ia.\n\n12. Ke o. He laau loihi, ekolu iwilei ka loa, he hao winiwini oioi loa,\nhookahi hai lima ka loa. O keia lawaia, aohe pono i ka poe ike ole i ka\nluu, aia wale no o ka poe aho loa i ka luu ana a me ke o. Luu a lalo\nnoho, o ke ano o ka noho ana, he kaomi kahi lima i lalo, hookahi lima i\nke o. Nana o ka ia holo ae, a ike, ia wa e o ai. O na ia a pau loa o ka\nmoana. O ka loihi o ka noho ana i lalo, he hapa hora paha. Ina halawai\nme ka mano, hookahi hora okoa e noho ai i lalo o ka hohonu, kupanaha\nmaoli.\n\n13. Upena kuu. He upena nui no ia, he 18 anana ka loa, ehiku iwilei ka\nlaula. He upena au ia ma ke kai, elua kanaka ia ia ka upena, eha kanaka\nkapeku i ka ia.\n\n14. He upena hulihuli. Lawe aku la a loko o ke kai kukulu, huli i ke\naa, alaila, holo mai a komo i loko o ka upena.\n\n15. He upena pakuikui. Ma kai ka upena e au ai o ke kai me ke kanaka.\nMauka kekahi me ka laau e pakuikui ai. No neia koele holo ka ia a komo\ni ka upena.\n\n16. Ka o hee. Me ka laau e hele ai i loko o ke kai, e o ai i ka lua,\nalaila, make ka hee.\n\n17. Ka upena honu. He kanaha anana ka loa, eha anana ka laula, he umi\nkanaka ka pono o keia upena, alaila, make ka honu. Aia nae a ike ia ka\nhonu e lana ana maluna o ke kai, alaila, kuu ka upena. Mai ke kahi o na\nhonu a ka elima honu, alaila pau i ka hei i ka upena. O keia mau lawaia\na pau, maloko o ke kai e luu ai me ke kino maoli, aohe waa. O ka pau\nkeia o na lawaia a pau loa i loko o ke kai, koe na lawaia ma ka waa.\n\n\n\n\nNO KA LAWAIA WAA.\n\n1. Luhee. He leho ka maunu a me ka pohaku, he mau kala mahope o na\nleho, ua hoopio ia a kekee, oia ka mea e make ai ka hee. O ka leho a me\nka pohaku ua like loa laua, aole e ai ka hee ke like ole ka pohaku me\nka leho. Malalo ka pohaku maluna ka leho. Ua kalai ia ka pohaku a like\nloa me ka leho; he onionio ka leho, he onionio ka pohaku, pela no na\nano a pau loa. Ina maikai ka pohaku me ka leho, a like loa, alaila,\nhahai ka hee. O ke kanaka hoi o luna o ka waa, he lulu i ke aho, i oni\nka leho me ka pohaku, alaila, hahai ka hee e puliki. Ina he leho ai,\nalaila, hiki ka nui o na hee i ka kanaha, a emi mai.\n\n2. Okilo hee. He hee no ka ia, he kakala a me ka pohaku, ua hoopili ia\ni ka maunu, oia kona mea e make ai. I ka wa e lawaia ai, mama ke kukui\na pupuhi i ke kai i malino, a ike ia o lalo, a ike ia ka hee, alaila,\nkuu iho ke kakala. He nui na ano o keia ia o ka hee, a he nui kona mau\nkino ke hoololi mai, a oia ke kumu i puhi ia ai ke kukui i malino ke\nkai, a maopopo ka hee. Eia na ano o ka hee, a me na manawa: I ke\nkakahiaka, he ulu ke ano, pela ka ili. A awakea ae, he ula. Aui ka la,\neleele ano limu kala. A ahiahi, ano eleele, pukoa. O na hee a pau loa,\nmai ka hee nui a ka hee liilii, pela ke ano. Nolaila, pono ole ka poe\nao ole ia i ka okilo hee.\n\n3. Ka lau. He umikumamaha anana ka loa o keia upena, elua ano o keia\nupena. Ina umi-kumamaha anana ka loa o ka upena, he lau lele ka lau.\nEia ke ano, he ekolu lau anana ka loa o ke kaula pua i ka laki. Ina\neiwa anana ka loa o ka upena, eono kanaha ka loa o ka lau. He lau maloo\no ka laki ka lau, he ilihau ke kaula. Ua hana ia keia mea, i mea e\nmakau ai na ia o ke kai. O ka lawaia ana, maluna o na waa ka laki me ka\nupena, elua waa. Mauka ka nui o na kanaka e huki ai i ka laki. Ma ka\nwaa kekahi. Pela no e a ai i ka ia a kahi maikai, kuu ka upena. He nui\nloa na ia e make i loko o keia upena lawaia.\n\n4. Upena kawaa. He upena nui ia, ekolu upena o keia lawaia, he iwakalua\nanana ka loa o ka upena hookahi, pela na upena ekolu. Ekolu waa,\nhookahi waa pohaku elua waa upena. Kuu kekahi waa, a pela kekahi waa,\nalaila, wehe na waa a holo i uka, me ke kiola o na pohaku nui i lalo.\nMa keia hana ana ua make na ia he nui.\n\n5. Upena waha nui. He pula ko keia, eia ke ano, he iwakalua anana ka\nloa o ke kaula, he lauhala me ka akia ka pula. He kapuai ke akea mai\nkekahi pula a kekahi pula, he kanaha ka nui o na pula, a he oi loa aku\nkekahi. O keia mea i hana ia ai i holo ka ia i kahi o ka upena. Ma keia\nupena a ka lawaia, ua ike ia ko ke kanaka noonoo. Ua lawe mua ia ka\nupena a kahi ino, kahi o na ia e noho nui ai, alaila, waiho ka upena.\nIa wa e au ai ka pula, a ike na ia i ka pula, alaila, holo i kahi ino.\nIa wa, pau lakou i ka hei i ka upena.\n\n6. Upena hoolewalewa. Ekolu waa o keia upena, hookahi waa lawaia, elua\nwaa upena. I kekahi waa ka eke, oia ka waa akau, a o kekahi waa hoi, he\nwaa hema. O ka eke ma waena, oia ka opu o ka upena, he huina ia o na\nupena a elua. A ma ka waha o na upena pa e luu ai ke kanaka, a mawaena\nhoi, alaila, holo ka ia a komo loa i loko o ke eke, pela e make ai.\n\n7. Upena pakuikui. O kela upena hookahi no, he eke, aka, he okoa na\nhana, he laau loihi, eha anana ka loa. A paa ka upena i kahi i kukulu\nia ai, maua, o na laau ilalo o ke kai, makau holo i loko o ka upena, me\nka hele huhu ikaika loa, pela ke ano o keia lawaia ana.\n\n8. Upena malolo. He upena nui keia, he umi kumamawalu anana ka loa,\neono anana ke kiekie. He umi kumamalua anana ka loa o ka waha, he upena\nmakalii keia. Eia na inoa i loko o keia upena. He nukunuku a ula, he\nmakahi, he makalua, he makolu. He nui loa na waa o keia upena, he\nkanakolu i kekahi wa hookahi waa upena, a i kekahi wa elima waa upena,\na pela aku. O ka waa upena mamua e hoe ai, eono kanaka o luna; ua kapa\nia ka poe hoewaa, \u201che pahoe malolo.\u201d He hoe like na waa i ka hoopuni\nana, me ka emi ole i hope o kekahi waa, a kokoke i ka upena, alaila,\nhoemi na waa i hope, alaila huki ka waha o ka upena, pela kona lawaia\nana. Elua waa ia, he waa pokii, he waa hiapo. O ka waa pokii, oia ko ka\nmea upena, o ka waa hiapo, oia ko ka pahoe. O na ia helu, na ka wahine\na ka mea upena. I luna o ka waa upena, ekolu mahele: He pale hope,\nmahope o ka waa; he pale ihu mamua o ka waa; he honua ma waena. He mau\nkanaka okoa no keia, he mahele nae ka ia me ka mea upena.\n\n9. Ke kapae. I loko o ka wa makani keia lawaia ana. He malolo ka ia, o\nka loihi o ke aho he iwakalua-kumamahiku anana ka loa. He makau ko keia\nia, he ula ka maunu, he io malolo. O ka makani ka mea nana e lawe keia\nme ke au pu, o keia ia o ka malolo, he ia lana i luna o ke kai, a pela\nke aho ka lana i luna, pela e make ai keia ia. He kanakolu malolo o\nkeia lawaia e loaa a emi mai no hoi.\n\n10. Koheoheo. He laau wiliwili ke koheoheo, a he malolo ola no hoi.\nElima anana ka loa o keia aho. O keia hana he hoowalewale i ka\nmahimahi, a hae ka mahimahi, alaila kuu ke aho me ka makau. A ai ka ia,\nalaila pau ka hoe ana o ka waa. He ia hae ka mahimahi ke paa i ka\nmakau, he ia ahai, a he ia puoho e lele ai i luna. He anana a puehu ka\nia nui, a he muku ka ia liilii. He lapalapa ka ia nui, a he ao kekahi,\nhe iwilei ka palahalaha mai ka lae a ka waha. Eia na inoa o ka\nmahimahi: He lapalapa, he ao, papaohe. O ka ai a keia ia o ka mahimahi,\no ka malolo, o ka lelepo, o ke puhikii.\n\n11. Lawaia kahala. Elima kaau anana ka loa o ke aho, he nui ke aho o\nkeia ia, a pela no ka makau, a o kahi noho o keia ia he \u201ckoa.\u201d Aole e\nnoho keia ia ma na wahi e ae o ke kai, aia wale no ma ke koa. No ke\nkoa. He wahi ahua i lalo o ka moana, he okoa ka hohonu, he okoa keia.\nHe ahua waiho wale, aole nae i ike pono ia e na lawaia, aka, ma ke kuu\nana i na makau, a me ke aho i maopopo ai he maikai ke koa, aohe mau o\nka makau.\n\nHe wahi lealea nui loa ia ke koa e na kahala a pau loa. Ua like ka nui\no ke koa me kekahi kulanakauhale uuku, e ku ana na hale me ka mumulu o\nna kanaka. E like me ka hohonu o ke koa, pela ka loihi o ke aho. He\nkanaha makau o ke aho hookahi ke kuu, a he emi mai kekahi, a he oi aku\nkekahi. He pohaku ma ka pikoi o lalo loa, ua like ka nui me ka pohaku\nkui poi, mai ka pohaku a ka makau hookahi anana ke akea. E like me ka\npii pololei ana o ke aho i luna, pela ka makau e kau ai, he iwilei ke\nkowa mai kekahi makau a kekahi makau, pela no e pii ai a pau na makau\nhe kanaha. O ka inoa o keia mau makau, he kaka, he ulaula, he koae, he\nlehe, he mokuleia, oia ka ia o na makau malalo. Ka makau o luna loa, he\nkahala ka ia.\n\nHe muhee, he opelu, he hee ka maunu o ke kahala i ka wa e kuu ia ai o\nke aho a ai ka ia. Ma ka oni o ke aho e ike ia ai ua ai ke kahala. He\nmaka ko keia lawaia, e pono ai ke hana; aole e loaa wale ke koa ke huli\nme na hoike ole ma ka aina. Aia a loaa na hoike penei: O Hapuu, he koa\nkaulana loa, aia ma ka akau o Kohala i Hawaii, ma ke kai o Alenuihaha.\nO Hukiaa, ka aina nona ua koa nei, ua akea loa mai ka aina o uka, a ke\nkoa o Hapuu, ekolu mile paha ka loa. Elima kaau anana a helelei aku\nkona hohonu, (o ke ano o ke kaau a me ka helelei,) he kanaha anana i ke\nkaau, helelei, he mau anana keu mawaho o ka umi, a pela aku.\n\nO ka maka o uka e nana ai, o Hapuu i kai o Halawa. Eono mile ka loa. He\nheiau ia na Kamehameha, o Hale o Kaili. O ka honua o uka e nana ai, o\nPuuiki, he holua, aia i Upolu ma ke komohana o Hukiaa. A kupono keia\nmau mea, alaila, loaa ke koa e lawaia ai, a pela wale no e pololei ai\nka lawaia ana o ke kahala.\n\n12. Kakauhu. He upena pananai, aohe hohonu, he anana ka loa, eha laau,\nhe huinaha ke ano o ka waha. O kekahi uhu no ka maunu, he uhu ola, he\nuhu hoowalewale i ka uhu malihini. Ua hana ia i ke aho a paa, aia a\nlaka ia uhu, alaila, kuu ka upena. Pela e make ai ia ia.\n\n13. Lawaia maomao. Ekolu anana ka loa o ka upena maomao. He ula ka\nmaunu o ka maomao, he pohue kekahi. No ka maunu pohue, oia ka apana ipu\nawaawa i hana ia a poepoe, kunikuni ia a eleele i ke ahi, e kau ana ma\nka hanai o ka upena. Eia ke ano, eha laau ma ka waha a puni, a ma ia\nwaha e kau ai na apana pohue me ke kilepalepa i ke kai. Ma ka ike ana o\nka maomao i keia hana a ke pohue, kuhi oia he maunu, pela kona hei ana.\n\n14. He upena luelue. He poepoe kona waha a puni, ma waena ka piko o ka\nupena, e paa ai ke aho, a malaila no ka maunu. Malalo o ka okole o ka\nupena ka pohaku, oia ka mea nana e kaohi ka upena i lalo; pela kona\nlawaia ana.\n\n15. Hinai pai kala. He ie kona upena, ua ulana ia a me he hinai\nhooluuluu la. He ia hanai ia ke kala, i ka limu kala, i ka ai, i ka ipu\npu. Pela no e hanai ai a momona, alaila kuu ka hinai me ka ai no. A\nwalea, alaila, kuu ka hinai e make ai ke kala, pela kona lawaia ana.\n\n16. No ke ahi. Hookahi lau anana ka loa o ke aho, he makau nunui kona,\nhe aku, he opelu ka maunu. He pohaku maikai palahalaha ka paka, elua\nkaau anana o ke aho e komo i ka hohonu, alaila huki, ia wa haule ka\npaka, a make ke ahi i ka makau. Ia wa, ahai ka ia i lalo, nui loa na\nkaau e lilo i ka huki ia e ka ia. He ia huhu a ikaika loa ke ahi, he ia\nola loihi, ekolu ahai ana, alaila, make ke ahi. He nui loa kona kino,\nhe ia momona, a he ia io nui. Ua like kona io me ko ka puaa ka\nmanoanoa.\n\n17. He aei opelu. Eono anana ka loa o ka upena, he palaaipu kona maunu.\n\n18. He upena holahola. Penei ke ano, he pa i ka lua ia ka upena a puni,\nalaila, hola i ka auhuhu, pela e make ai na ia.\n\n19. He iao. He nae kona upena, he upena makalii loa, he lua paa ka loa.\nEia ke ano, elua anana; elua kanaka o ia upena, o na pai mai mamua o ka\nupena, elua ia o keia upena, he iao, he nehu.\n\n20. Ke aku. He makoi ko keia ia, he iao ka maunu. (He mea hooluuluu ka\niao.) Nana e hoowalewale ke aku, alaila, kuu i ka makau me ke aho,\nalaila, make ke aku.\n\n21. Upena kolo. He ahu awa ka upena, eha kaau anana ka loa, ekolu anana\nke kiekie, he nui na kanaka ke huki, ma ka waa kekahi, ma kahi maloo\nkekahi.\n\n\n\n\nNO KA LAWAIA PO.\n\n1. Ku kaula. He ulua ka ia, he kahala, a pela aku no. He paka a me ke\naho ka mea e kuu ai, hookahi kaau anana ka loa o ke aho, he malolo ka\nmaunu, he ula, he lelepo, a pela aku no. Aia a aui ka la, holo, a\nahiahi hiki. Kuu ka paka, poeleele, ai ka ulua a me na ia e ae, pela a\nao ka po.\n\n2. He kapapa ulua. Hoe ka waa, me ka hookoele i ka hoe i ka waa. Lohe\nka ulua, hahai i ka waa. Ia wa, kuu ke aho me ka makau, make ka ulua.\n\n3. Welea. Eiwa anana ka loa o ke aho, he makau kona, he hinalea, he\naawa, he moano, a pela aku, kona maunu.\n\n4. Aweoweo. He eono anana kona aho ka loihi, he makau no, a he paoo ka\nmaunu.\n\n5. Lawaia mano. He hihi kona upena, he upena nui, he kanaha anana ka\nloa, eha anana ke kiekie. He nui na mano e make i keia upena.\n\n6. He upena awa. He mahae ka inoa o ia upena, eia ke ano o ia olelo.\nEha manamana e komo i loko o ka maka hookahi. Ekolu kanaha ka loa.\nEkolu anana ke kiekie. He kaapuni kona lawaia ana, he waa ma na kihi\nelua, pela no e hele kaapuni ai, a puni na ia e noho ana i kahi\nhookahi. No ka mea, he mea mau i keia ia o ke awa ka ai i ka limu ma\nkahi hookahi. Ia ia e nanea ana i ka ai limu, o kona wa ia e puni ai i\nka upena a hei. He ia nui loa ke awa, he muku, he iwilei, e pela aku no\nkona kino.\n\n7. Upena hahau. Eha kanaha anana ka loa o keia upena, eono iwilei kona\nkiekie. O kona lawaia ana, he moe pololei ka waiho ana o ka upena, a ma\nkekahi lihi, he moe poai pio, o ke kumu i hana ia ai peia, i hele ka ia\nma ka pololei o ka upena, a hoi hope, alaila, hei i kela wahi. Hookahi\nkanaka nana e hahau i ke kuau o ka hoe mamua, i halulu ke kai holo ka\nia. He nui loa na ia i keia upena ke hei.\n\n8. Upena alihilele. Eono anana ka loa. He lau ma kela aoao a pela ma\nkeia aoao. Elua kanaka ma ka upena, he anae ka ia a keia upena.\n\n9. Upena ani. He umi anana ka loa, elua kanaka, o na wawae ke kapeku,\noia kela inoa \u201che ani.\u201d He anae, he weke, oama, uouoa, oia na ia.\n\n10. Upena ohua palemo. Hookahi anana ka loa, he umi kanaka o keia upena\ne lawaia ai. He ohua a me ka akilolo, na ia o keia upena.\n\nO ka pau keia o na upena a me na ia. Eia ka mea i koe, o na kanaka aho\nloa i ka luu moana, a me ka lawaia. Ua kaulana loa ia poe a hiki i keia\nla, a he mau moolelo no ko lakou e waiho nei i loko o keia lahui\nkanaka.\n\n\n\n\n\n\n\n\nRELATING TO AMUSEMENTS.\n\n\nCHAPTER I.\n\nOF THE KILU.\n\nA long shed is built with poles standing in rows in the manner of a\nstockade. It is six yards and over in width, and forty yards in length\nthatched with cane leaves and pili grass on the outside. The body of\nthe kilu is a regular water-gourd and cut about the middle [lengthwise]\nof the gourd. It is worked to a good finish and spotted on the outside\nlike a Niihau calabash. The lamp to illuminate the night is made of uki\n[239] and uwiuwi, [240] certain plants which grow on Hawaii and in\nother parts of this group.\n\nThe time for the performance of the kilu is from the evening until\ncock-crow. At sunrise it has ceased. Many people attend during its\nperformance, coming from all around, men, women, children, old women\nand old men. They dress up nicely and then go to the kilu.\n\nHere is the method [of the performance]. Two poles are placed on each\nside, leaving a vacant space between them, not to be occupied by the\npeople. The poles are of ulei [241] wood, the tops of which are\ndecorated with chicken feathers. The winning of one side over the other\nis when the kilu strikes the pole. One strike counts five. Upon\nreaching forty the game is won. When one is beaten he must dance; that\nis the penalty.\n\nOf the chanting. During the progress of the game the kilu player chants\nas follows:\n\n\n Unaffable is the lover of the woods,\n The eyes looking crossly at the moani. [242]\n And seeing the flowers, smiles appear;\n They are leaning towards moeawakea. [243]\n Methinks that Malio [244] is forgotten,\n Charmed with the wreath flowers of Hao. [245]\n Puna is the repository of the winds,\n Long guarded over by the Puulena, [246]\n For a beloved one.\n Greeting.\n\n\nThen he throws the gourd, and if the shot misses and does not touch the\npole, the scorer remarks:\n\n\n Missed, missed by a wide margin;\n Kapakapaka, [247] that is not the pole.\n\n\nIn case, however, the gourd strikes the pole the scorer recites:\n\n\n Hene uha, [248]\n The edge remains,\n The edge remains;\n The day is tumultuous,\n The day closes sadly.\n We have five down though.\n\n\nAfter this boasting language by the scorer, he calls to the scorer of\nthe other side, \u201cTake.\u201d The other scorer responds: \u201cTake,\u201d (so and\nso\u2014naming the person) \u201cis coming.\u201d If the gourd falls short without\ntouching the pole, the exclamation would be: \u201cBeing afraid of the\nspirits he excreted suddenly.\u201d [249] If the kilu touches the pole the\nthrower says: \u201cBring me back my companion, thou desired coconut of\nWaima.\u201d [250] That is the gourd that frequently hits the pole until\nvictorious. The scorer then says: \u201cThere is one more inning and your\nfruit will be red in the sun.\u201d\n\n\n\n\nOF THE UME.\n\nThe ume. It is an attraction of a man and of a woman. Here is a\ndescription of it. A long piece of wood, four yards long, is adorned\nwith chicken feathers. The wood is called hau. The ume is performed\nafter the cessation of the kilu, because the people are still gathered\nat the time, no one going away. A different officer is in charge. The\nman who performs the ume is one who has an agreeable voice for\nchanting. He takes hold of the piece of wood and goes through the\nassembly, searching for a comely woman and a comely man. When he has\nfound these in his search, he chants:\n\n\n Red is Kalaeloa [251] with the dust stirred by the wind,\n Which concentrated at Apuakalamaula. [252]\n At sight thereof I thought it [was] Kulelua. [253]\n Kaiolohia [254] beckons that we two return.\n My companions wept at Kaana,\n Nearly enamored of the plains of Niniwai.\n They were my companions at the still haunts of the birds.\n The harboring bird of the laukona companions\n Seeing the rod [255] the sleep objects,\n Mistaking me for a strange man.\n It is I, from top to bottom. [256]\n\n\nAfter chanting, the pole is brought in contact with the man and the\nwoman. Subsequently the man and the woman rise and go to a sleeping\nplace. They remain from evening to daylight. In this entertainment a\nhusband, or a wife, is lost to another. If they love [each other] they\njoin together. In these days it would be marriage. In this the husband\nis not offended with his wife, neither the wife with her husband. It is\nmerely a matter of enjoyment at the time. Thus this man keeps on his\nwork of ume upon all the persons inside, both men and women.\n\nThis is not done, however, to those of homely faces in appearance; only\nto the good-looking is the ume treated, and to them chants are made:\n\n\n Proudly passes the sun by Lehua,\n While the confusion of the gods became calm.\n The Unulau [257] of Halalii rises,\n The Koolau [258] carries away a companion,\n The agile hies down to Lehua,\n The friends are separated by the wind from below;\n Their affections, internally hidden,\n [Are] exposed by the outpouring tears,\n Discerned through weeping.\n Such is a child companion.\n\n\nAfter this chanting these two retire together.\n\n\n It is misty above through the clouds, windy is the gap;\n Vibrating is the lehua, the blossom of the tree;\n Cleaving the ohia [tree] ripe with age;\n Black are the rocks; bitten by the deity, [259]\n Scratched by the central matron [260] of Puna,\n Consuming the hala, the lehua of Kaunu.\n She unreasonably hates my name.\n And assigns the resting place here.\n Why should she not be burdened?\n Release the man to enter the rest.\n\n\nAfter this chanting then followed some more.\n\n\n Aflamed is Puna by the goddess,\n Undeveloped is the ohia of Moeawakea.\n Looking from the heights of Halaaniani,\n The black rocks, like waves, are glistening.\n Sparkling is the sun of Kukalaula,\n When the wide forest of Maukele is traveled over.\n Love was immuned, nearly caught by the rest;\n It had almost arrived\n When this one passed away.\n Love passes accompanied by intense regret.\n\n\nThus the chanting is continued until daylight, when all go to their\nrespective places.\n\n\n\n\nTHE GAME OF PUHENEHENE.\n\nWhen the kilu and ume [games] are set aside and the kilu shed cleared,\nthen the game of puhenehene [261] is played. Here is an explanation of\nit: Ten men and ten women [are chosen], ten on one side and ten on the\nother; they must, however, be alternately men and women, until ten are\nchosen, and the same on the other side. They sit in two rows of ten\neach. One covering cloth is provided for ten, and the same for the\nother side. Then the eyes and bodies are covered with the cloth. In\nthat time the one who held the stone hides it on the person of one of\nthe ten. When the stone is concealed the faces are exposed above the\ncovering, then the other side searches. This is continued until the\ngame is won.\n\n\n\n\nTHE SLED.\n\nThis is a long piece of hewn board. The large boards are six yards\nlong, and the smaller ones are, some four and some three yards. Two\nlong boards are laid on edge. Holes are made on the sides in the manner\nas those of a ladder with small sticks between. The width from one\nboard to the other is nine inches. The heads of the boards are turned\nup like a plow, rubbed over with kukui till they shine and glide\neasily. The time for sledding is mid-day and afternoon, and the place\nfor sledding is [down] a small steep hill, like the south side of\nPunchbowl, looking towards Waikiki, and dug up in ridge ways.\n\nThe length of a track is one and one half miles; some two miles. The\ndirt is laid down nicely and the track spread over with grass. When\nsliding down the track, if a man, he has to fasten up his girdle\nsecurely, run back about five fathoms distant, and then run forward and\nlie down on the sled, sliding down, with his head to the front and eyes\nlooking sharply. If he is not watchful, or his foot touches the ground,\nhe would be thrown off the track, bruising his body with rocks or other\nthings. If a woman is to slide down, she securely ties the loin-cloth\naround her waist, leaving the body bare, without clothing.\n\n\n\n\nTHE RUNNER.\n\nHe is a man swift in running, like a horse. Here is an example: Two men\nrun at the same time, and if one beats the other, and this same man\ncontinues on and defeats a second man, then he is acknowledged to be a\nrunner. This is what he does: he runs steadily all day until the middle\nof the night and continues thus until the legs are stretched and\nsupple, then he wagers.\n\nTwo runners then race. Properties on both sides are wagered [to] run\nwithout ceasing; the priests perform their auguries, with pigs,\nchickens and red fish. The winning goal is arranged beforehand (as for\ninstance), from the harbor of Kou to the hill of Leahi in distance,\nthat being the winning post. That is where the runners race, with four\nattendants, two on each side, who are called puhi.\n\nWhen near the winning post, about fifty fathoms between it and the\nrunners, that place is restricted to the runners only, they racing till\nthey reach the winning post. If one grasps the bottom of the stake and\nthe other the top, then it is even, and no race. But if the stake is\nreached by one and not by the other, it is won; then the crowd roars,\nproperties go to one side, some being left destitute. A runner is said\nto be swifter than a horse [and] can circle Oahu in one day.\n\n\n\n\nPAHEE.\n\nA piece of wood is made out of koaie, ulei, o\u2019a, mamane, kauila, or\nuhiuhi. Some spears are a fathom and a half long, some four and\none-half feet (hailima), [262] some a yard, and so on. The tracks where\nthe game is played are roughly formed, some being forty fathoms long,\nothers two times forty fathoms. For a very powerful man a track five\ntimes forty fathoms long is necessary. Ten counts are required to win.\nGoods are all lost. The betting sometimes is continued until the girdle\nat the waist is lost also, and the loser stands stark naked; then the\ngame ceases.\n\n\n\n\nOLOHU.\n\nA yellow stone, square-hewn, rounded like a shot, but without corners\non the edges. A course two times forty fathoms is required to play\nolohu. [263] The best course, however, is the one at Kohala, Hawaii,\ncalled Hinakahua. That is the most noted course to this day.\n\n\n\n\nSWINGING.\n\nA rope eight fathoms long, sometimes ten fathoms and over, is fastened\nto a coconut tree. It makes a long high swing. [264] At the time of\nswinging, the person swinging, either man or woman, is decently\napparelled. Two persons pull the swing. When the swing has oscillated\nhigh the rider chants to make the swinging more enjoyable. The owner of\nthe swing has stipulated that a chant must be sung during the swinging.\nThis is the manner of chanting:\n\n\n At Kaula, the border of Koolau;\n Separated is the Koolau, separated is precipitous Hilo,\n The Hoolua and the Moae arise,\n The Moae which plows the sea and makes it billowy.\n The sea is billowy and boisterous by the wind,\n The billows are tempestuous, the waves being active,\n Majestically stands the sun reflected through the sea-spray;\n The sea-spray which mounts the cliffs of Okalakala,\n The ends of the tempest.\n The food of life is saved by the wind,\n The uhu of Hanalailai is caught in the calm.\n The tree-belted cliffs of Kealakehe kowea\n Are frowned upon by the breeze,\n In time breaking the crest thereof.\n\n\nAfter this chanting the assembly is quiet, not a murmur being heard,\nthen another chant is sung:\n\n\n Wounded is Waimea by the piercing wind\n Which penetrates the path of the Kipuupuu.\n The bud of the purple ohai is drooping;\n Jealous and grieved is the flower of the koaie;\n Pained is the woods of Waika;\n O Love! Waika loves me as a lover;\n Like unto a lover is the flower of Koolau;\n It is the flower in the woods of Mahele.\n The woods is a place for journeying\n The wild pili grass has its abode in the forests,\n Life is but a simple round at Kahua.\n O Love! Love it was which came to me;\n Whither has it vanished?\n O Love! Farewell.\n\n\nAfter the swinging and the chanting everybody sits down to a feast,\nafter which they all disperse.\n\n\n\n\nCHAPTER II.\n\nBOXING.\n\nIt means two strong men fighting by striking at each other with the\nfists. The man who is not knocked down in this way rules the boxing\nfield. The most noted of these boxing fields in this kingdom was\nHinakahua, in Kapaau, Kohala, Hawaii. It was famous on account of the\nchiefs living there and the thronging of the people thereto; also on\naccount of its fair climate and its central location in Kohala. On this\nfield handsome men and handsome women were to be seen.\n\nThe season of the boxing tournaments was from the beginning of the\nfirst month of the year, which is Welehu in the Hawaiian calendar.\n[265] About this time the makahiki god took its customary journey. Here\nis an explanation of the words regarding that matter. Count from the\nfirst day of Welehu to the very last day.\n\n\n\n\nTHE MONTH OF WELEHU.\n\n\n DATE. NAME. DESCRIPTIVE CHANGE.\n\n 1. Hilo. Slender appearance of the new moon.\n 2. Hoaka. Refers to the shadowy circlet on the upper\n side.\n 3. Kukahi. The moon rises higher.\n 4. Kulua. Larger than Kukahi.\n 5. Kukolu. The moon at its highest.\n 6. Ole. [266] The moon becomes larger in size.\n 7. Olekulua. The moon in its distinctness.\n 8. Olekukolu. Nearing its fullness.\n 9. Olepau. Moon loses its hollowness.\n 10. Huna. Corners of the moon are extinct.\n 11. Mohalu. Commences to be round.\n 12. Hua. The moon is completely round.\n 13. Akua. The moon commences to disorganize.\n 14. Hoku. The moon is stranded on this night.\n 15. Mahealani. The makahiki god is prepared.\n 16. Kulu. The girdle for the deity is beaten.\n 17. Laaukukahi. Small deities are all decorated.\n 18. Laaukulua. Decoration of the feather god.\n 19. Laaukolu. Decorating the wooden idol.\n 20. Olekukahi. Services of the feather god.\n 21. Olekulua. Services of the wooden deity.\n 22. Olepau. Each man holds services to the deity.\n 23. Kaloakukahi. The deity is out on the public highway.\n\n\nLet us talk about this day so that it may be made plain. At Hikapoloa\nwas the temple where the makahiki god was preserved, on coming up from\nMookini. It was a large temple in the low lands of that name, in the\nahupuaa of Puuepa, Kohala, Hawaii. At Hikapoloa two gods were set up.\nThe gulch remains to this day. There were two gods, a wooden and\nfeather god. The feather god goes mountainward along the cliffs; the\nwooden god goes on the inside. [267]\n\nThe day that the gods went out was sacred; no fires were lighted, no\ncultivating, no fishing, and no other work was done. Merrymaking, pride\ndemonstrations and going to Hinakahua to witness the boxing were the\noccupations of the day. The makahiki god led the procession, the people\nfollowing behind making merry, boxing along till they reached\nHinakahua. When two men stood up to box, if one fell there were loud\ncheerings and huzzas. Then the voices of derision proceeded from one\nside against the other, the blows had been delivered with great force\nand struck the nose, the eyes, the chin; discoloring the eye,\ndislocating the nose and disjointing the jaw. This was the way they\njeered at the defeated side: \u201cEat the manure of your chicken; the boar\nis biting; wait, wait, let the maniac finish eating; heua! heua!\u201d\nroared the crowd. Thus it continued till sunset when everybody retired\nto his place.\n\n\n 24. Kaloakulua. The god journeys.\n 25. Kaloakukolu. The god journeys until it reaches Pololu and\n stops.\n 26. Kane. The god repairs to Mookini.\n 27. Lono. Still boxing.\n 28. Mauli. The long god comes from Kona.\n 29. Muku. The long god arrives at the barren seashore.\n 30. Hoaka. The long god reaches Kohala.\n\n\n\n\nTHE LONG GOD. [268]\n\nThis was the deity which made the circuit of the island of Hawaii to\ncompletion. The body was of kauila wood, three fathoms long. A cross\n[piece] was affixed about its middle, and on the topmost end was\nfastened an ivory [ornament] with a girdle cloth about six yards in\nlength. Whenever this deity made the circuit that was the time that the\npeople paid their tributes [269] with goods, swine, cloths, feathers.\nIf the products of the land was small the deity was displeased and\nrefused to go on. If the deity is delayed till the close of the day,\nthat land is dispossessed and the overseership discontinued. Thus [the\ngod] continues till the circuit of the island is complete.\n\n\n\n\nBATHING BY JUMPING.\n\nIt is a high precipice where a man jumps from. If the man makes a\nskillful leap, touching the water toes first, it is called iomo, which\nmeans \u201cwithout splash.\u201d [270]\n\n\n\n\nKITE FLYING.\n\nKapa makes good material for the body of a flying kite, with hau for\nits cross-sticks. The kite is a fathom long and four and a half feet in\nwidth. Twenty times forty fathoms of cord are used, the tail being\nfifteen fathoms long. To start it two men are required to hold it, with\na wooden stake. When the kite flies it is lost sight of in the sky and\nwet by the mist; [271] the frame is not so. If the cord breaks the kite\ndrops into the sea.\n\n\n\n\nSURF-RIDING.\n\nA long board is hewn from the wiliwili [272] wood, four fathoms long,\nsome three, and so on down to one fathom; the width is one yard. Here\nare the names of the boards and the surfs:\n\nThe board is alaia, [273] three yards long. The surf is kakala, a\ncurling wave, terrible, death-dealing.\n\nThe board is olo, [274] six yards long. The surf is opuu, [275] a\nnon-breaking wave, something like calmness.\n\nIf there is no surf, invoke seaward in the following manner:\n\n\n Arise, arise ye great surfs from Kahiki,\n The powerful curling waves.\n Arise with the pohuehue, [276]\n Well up, long raging surf.\n\n\nWhen the surf rises and breaks lay the board on. The man has two places\nto slide in the surf, the foam, which is within the curl, or the end,\nwhich is outside the curl.\n\n\n\n\nDANCING.\n\nLaka, the god of dancing, is the god of all dancers. Laka is a powerful\ngod. Here is the description: The body is of herb leaves, such as\nhalapepe, [277] an herb like the ieie; [278] also all herb leaves of\nthe forest, the maile, [279] the ginger, the fern, the ki [280] leaves,\nthe ilima [281] wreath. Laka has an altar, a wooden platform whereon\neverything is placed. It is a place where the dancing-masters and\npupils worshiped. This is the way to pray before the altar:\n\n\n O Laka! Here is food.\n O Laka! Who has swine, food, fish.\n O Laka! Who has riches and all things.\n\n\nBreast-slapping dance. The meaning is this: Slapping is made on the\nbreast while the hands are moving, and the body in an undulating\nmotion.\n\nCalabash dance. It is a dance with a calabash accompaniment. Here is an\nexplanation: A long calabash is furnished, similar to a hokeo, only the\nformer has a neck and a round opening on top, with a string on its\nside. One teacher and two pupils are the performers, and so on to ten\nor more, with about six or seven or more substitutes.\n\nDrum dance. The drum is made of coconut [wood] covered on top with\nshark skin; [282] a coconut shell is also used. The drum is held in one\nhand and the coconut shell in the other, the latter having been plaited\nwith cords, the opening covered with kala (fish) skin. Here is the mode\nof dancing. First, the pupil is dressed with a loin-cloth, which makes\nher look chubby; a wreath rests on the head, and clasps are fastened at\nthe ankles. Dog teeth and hog teeth (called hulili) encircle the hands,\nwith ivory at the neck. The pupil then sings as she appears before the\nteacher and the substitutes:\n\n\n Fond feelings arise for the friends of the lowlands,\n Companions in the upper woodlands of Puna,\n Some report of Kauakahi\u2019s rage\n At the absence of male friends on the night of invitation.\n Many are the offspring of Kauahoa,\n Many are the reports of chiefess Piikea;\n The garland of the birds down at Halulu,\n Soaring in the face of the cliff Kahakea.\n Kalani works on the ornamented board,\n Ornamented indeed! Put away for a moment the board of the chief\n The high sea, the clouded sea,\n The curling sea that came on the month\n Of the summer, the month of Hinaakukele,\n The loose sea, a wave of Kane,\n The boisterous wave, the boisterous tide,\n The ebb-tide, the rapid current, the strong-sucking current,\n The transparent sea, the sea which reveals the bottom.\n\n\n\n\nKONANE (CHECKERS).\n\nTwo kinds of pebbles are used in the game of konane, [283] white\npebbles and black pebbles. Twelve pebbles cover the width, and fifteen\npebbles the length of the checker board, and the number of pebbles used\nare one hundred and eighty; some boards are larger and more pebbles are\nused. The first pebble to be placed is paoa, thus:\n\nFirst pebble. Three paoas, the sacrifice paoa, which is one, and two\npaoas which are not sacrifices. This one pebble has several\nappellations: Kalanimoku, Kaikilani, Pilikukikapiliahuula, Pilikahili,\nseven names and moves by this same stone.\n\nFrom the first pebble to the seventh, in the seventh of the pebbles are\nseveral names and moves, and may be understood from the following: To\none pebble there are twelve appellatives and moves. These are the\nnames: Kamooinanea, Honu, Kaniupii, Panaewa, Hua, Kahikumanamana, Naku,\nHaunakahi, Kaikilani, Kaniumoe, Kalapana, Paoa.\n\nThe third pebble has two appellatives and two moves, Hawaiiloa,\nEleeleualani. The following is pronounced during the game:\n\n\n That is won; this is on the run;\n The space is long; the top is falling;\n Black is indistinct; the whites have won.\n\n\nHere is the interpretation: The kui is the pebble which is moved\nforward and backward and from a corner to the middle of the board.\n\nThe holo is the jump made over two or three pebbles, and so on.\n\nVacancy is the distance of a pebble on the other side from the head of\nthe board.\n\nPebbles in line mean that the edges and middle are pretty well guarded,\nlike a narrow headland in appearance.\n\nHapala ka ele, the defeat of the black by the white.\n\nNa ke kea ka ai, is the defeat of the black pebbles by the white.\n\n\n\n\nCAT\u2019S CRADLE.\n\nA string one fathom long is required. The two hands are employed, but\nat first four fingers, two of the right hand and two of the left only\nare engaged. In case the ten fingers are all employed the teeth are\nrequired in biting. There are many cradles, and their name chants to be\nrecounted, and it is full of merriment to hear them recited. Lands and\npeople are mentioned in the chants which accompany the play.\nKuehoopioekala is one of the most renowned, its representation by the\nstring is like a turtle in appearance. It has a chant, as follows:\n\n\n Arise and defeat the sun;\n The sun at the field of Ahuena,\n And enter the calm of Kailua.\n\n\nKona. With the same set, making only a slight change it becomes Kona,\nwhose representation is like a spider:\n\n\n That is Kona of the calm sea,\n Which embraces the limits of Kapulau.\n The ao is singing at Waiulaula,\n At the path which there lies\n That man may travel on.\n\n\nKau. Like a newly built ship is its representation. It also has a\nchant:\n\n\n Great Kau, stormy back,\n Standing alone; odorous with dirt;\n The koae flies away, the odor remains.\n\n\nPuna. Its representation is like that of a house in appearance, and has\na chant:\n\n\n That is Puna of the creeping sea,\n Which groans in the pandanus grove;\n It is the sea of Puna at Keaau.\n\n\nHilo. Its representation is like that of a four-fingered meshed net. It\nhas a chant:\n\n\n That is Hilo of the fire-quenching rain,\n The unending rain of Hilo.\n\n\nHamakua is represented as a lounge, and has a chant:\n\n\n That is Hamakua\n Of the precipice\u2014of the steep path;\n The hand is holding the rope,\n The teeth are retaining the gourd\n At the cliffs of Koholalele.\n\n\nWaipio and Waimanu. Their representation on the cat\u2019s cradle is like\nthe plains of Kamaomao, on Maui, lying desolate with the two hands up.\n\nKohala. It is represented as a level flat, like Nuuanu street from\nKaopuaua to Maemae. It has a chant:\n\n\n Small Kohala; great Kohala;\n Kohala of the apaapaa rain.\n The companion of Kalahikiola;\n The hills which remain in the uplands;\n Only the people wander away.\n\n\nPili and Kalahikiola, a desolate land between, a hill on each side.\n\nKinikuapuu is another cradle which actually represents a hunchback. It\nhas a chant:\n\n\n O Kinikuapuu,\n The one who ate the banana of Kahuoi,\n I ate not your banana.\n When the sun rises there is warmth.\n There are Ieiea and Poopalu,\n The fishermen of Makalii;\n They are whipping the long fish-line.\n By fishing with the line, wife collects [the fish]\n While the children climb the coconut tree.\n That is the coconut, yet you beg;\n It is not to be had, not even by you.\n\n\n\n\nTHE PUZZLE.\n\nA long rope one fathom and over in length [is required]. It is a\ngambling game, even to one\u2019s person being wagered. To lock and to\nunlock the puzzle were two calls. Choose either locked or unlocked, and\nif the call was correct and so forth, the wager was won. A song was\nfirst chanted:\n\n\n There it is; there it is;\n The well-known wreath of Hilo,\n With the three-stranded line of Ikua.\n Hanalei is grumbling;\n Grumbling at the fish inlet\n At Kawainui. Sluggishly\n Lingers the Kualau rain\n The weary enjoys a residence in Kaukaopua.\n O my beloved husband,\n A blossom of Mana,\n With parents at Koolau,\n With parents at the cliff of Honopu,\n Parents at the beloved cliff.\n\n\nThen one player says to the other: \u201cOur beloved one, locked or\nunlocked, which do you choose?\u201d If he chooses the unlocked and it is\nlocked, then he loses, and so on.\n\n\n\n\nGAME OF KOI.\n\nIt is a gambling game, and here is an explanation. A round stone like\nan iron ball, a sloping runway about an arm\u2019s length in depth. A\ntrench-like contrivance is made with a curve, like a water-course. When\nthe ball comes to a stop without being overtaken by another, then the\ngame is won. After winning and the stakes are lost to the other side,\nthe winner exclaims in reviling tones:\n\n\n Beloved is the cliff of Koloa;\n The front facing Waihanau.\n Alas, the brother\n Returning to the long barren shore empty-handed.\n Long! O how long is the returning.\n\n\n\n\nARROW-SLINGING.\n\nIt was one of the most enjoyable pastimes of old days. This is its\ndescription. That would be a good arrow if it dropped at a distance of\nthree or four times forty fathoms from the place of slinging. There are\nvarious ways of slinging arrows and the kinds of arrows are many also,\nfor selection. The flower-stalk of the sugar-cane is used for arrows.\nHere are the kinds of arrows: If it has no stems it is called the lehua\neater; if the arrow has blotches it is a man eater; if the body of the\narrow is twisted it is a roll; if the arrow is cut short it is a stump,\nand so on. As is the character of the body of the arrow so is its\nflight. A spiral knot is made at the fore end of the arrow to keep it\nenfolded and balance its lightness and steady it in the wind.\n\nArrow-slinging was therefore a gambling game to which everybody from\nall places could come. It was the pride of a skillful boy or man\nslinger. A very famous arrow of olden time was called Pua-ne. [284]\n\n\n\n\nOF COCK-FIGHTING.\n\nIt was one of the sports and a source of gambling in the group of\nislands in olden times. A cock has a trait to be looked for, and by the\nfeatures a powerful or weak rooster might be known. If the cock was of\ngrey and white spots, or yellow, or of any other color, if the voice\nwas despicable and the fowl looked weighty and big-bellied, it was\ncalled auha; he would run away from his opponent after the first round,\nthereby called \u201cauha,\u201d full of excrements. If the bird was of a whitish\ngrey and the voice agreeable, like the voice of the wild duck, and the\nbill black, it was a bony black bill. It was very powerful for three\nrounds and long-winded during the fight. If a red bird and slow in\ncrowing, it was a very long-winded cock before its adversary.\n\nIf the bosom of the rooster was straight that the breast could not be\ndiscerned it was a powerful bird and could not be hit by the spurs of\nan opponent. Cocks are of various kinds and characteristics. If\nproperty was wagered, or other things perhaps, then cock-fighting was\nkept up continuously, to keep the birds in practice for dodging and\nslipping under the wings [of opponents], that their combs might not be\ninjured, nor [themselves] struck by the spurs.\n\nCounts made by a rooster were of great importance. If the fowl was\nstrong in kicking it was a count. If strong at pecking it was a count;\nif strong at striking with the wings it was a count; if the adversary\nran away it was a count. If that one rooster possessed all the counts,\nit was a powerful bird, it could get three or four opponents.\n\nThe strongest birds were those smoked in the house. This is the method:\nLight a fire beneath the roost with the cock thereon directly over the\nfire. The smoke would ascend until it reached the eyes, the water\npoured out leaving the eyes dry and looking this side and that of the\nsmoke. That was the cock skillful in foiling and dodging, and could not\nbe pecked. Such was Kawauhelemoa, one of the celebrated fighting cocks\nof Hawaii nei in olden times.\n\n\n\n\n\n\n\n\nE PILI ANA I NA MEA PAANI.\n\n\nMOKUNA I.\n\nNO KE KILU.\n\nHe papai loihi ia i kukulu lalani ia me na laau, e like me ka pa ke\nano. Eono iwilei ke laula a oi aku, a he kanaha iwilei ka loa, a he\nla-ko a me ke pili mai o waho. O ke kino o ke kilu, he nukunuku huewai\nmaoli, ua oki ia ma waena o ke kino o ka ipu. Ua hana ia a maikai, a\npawehe o waho, e like me ko Niihau ipu. Ke kukui e malamalama ai o ka\npo, he uki a me ke uwiuwi, he mau laau ulu no ia ma Hawaii a ma na wahi\ne ae no o keia mau Mokupuni.\n\nA o ka manawa e kilu ai, o ke ahiahi a hiki i ke kani ana a ka moa, a\npuka ka la, alaila, pau. He nui loa na kanaka e hele i ka wa e kilu ai,\nko kela wahi, ko keia wahi, na kane, na wahine, na keiki, na luahine,\nna elemakule. Kahiko a maikai, alaila, hele i ke kilu.\n\nPenei e kilu ai. Elua pahu i kukulu ia ma kela aoao a ma keia aoao, a\nwaiho wale o waena o na pahu, aohe e noho ia e ke kanaka. O ka pahu, he\nulei ia laau, ua haku ia o luna i ka hulu moa a paa. O ka eo ana o\nkekahi aoao i kekahi aoao, aia a pa ke kilu i ka pahu. Hookahi pa ana.\nElima ia helu ana. Pela a hiki i ke kanaha, alaila eo. \u201cA ina e eo\nkekahi, alaila hula,\u201d oia ka uku.\n\nNo ke oli ana. I loko o ka wa e kilu ai, alaila, oli aku ka mea e kilu\nana. Penei e oli ai:\n\n\n Hoinainau mea ipo ka nahele,\n Hookokoe ana ka maka i ka moani\n I ka ike i na pua hoomahie luna,\n Ua hihina wale i moeawakea,\n Kai no ua poina ia Malio,\n Aia ka ia pualei o Hao e!\n I Puna no ka waiho ana a ka makani,\n Ka-ele no ka malama ana a ka Puulena\n I kahi mea hoalohaloha e!\n Aloha\u2014e!\n\n\nAlaila, kiola i ke kilu, a i na e hala ke kilu ana, aole e pa i ka\npahu, alaila pane mai ka helu ai:\n\n\n Hala i hala loa,\n Kapakapaka, aole ia o ka pahu.\n\n\nA ina hoi e pa ke kilu i ka pahu, alaila, heluhelu waha aku ka helu ai:\n\n\n Hene uha,\n Koe ke kae,\n Koe ke kae\u2014\n Kuehu ka la\n Komo inoino ka la,\n Alima kaua i lalo la!\n\n\nA pau keia olelo kaena a ka helu ai, alaila, kahea hou aku i ka helu ai\no kekahi aoao. \u201cE lawe!\u201d A pane mai kela helu ai. \u201cE lawe!\u201d \u201cEia mai o\nmea ke hele aku la.\u201d A i haule ke kilu i waena me ka pa ole i ka pahu,\npenei e pane ai, \u201cUa makau i ke akua ua kio koke.\u201d A ina e pa ke kilu i\nka pahu, alaila, olelo aku: \u201cHoihoi ia mai ko\u2019u hoa e ke ake niu o\nWaima.\u201d Oia ke kilu pa mau i ka pahu, a hiki i ka eo ana, alaila, pane\naku ka helu ai. \u201cHookahi ai i koe, ulaula ko hua i ka la.\u201d\n\n\n\n\nNO KA UME.\n\nKa Ume. He mea hoopili kane a hoopili wahine. Eia ke ano o ia mea, he\nlaau loihi, ua haku ia i ka hulu moa, eha iwilei ka loa. A he hau ka\ninoa o ka laau. O ka wa e hana ai o ka ume, oia ka wa e pau ai o ke\nkilu ana, no ka mea, e mau ana ka paa ana o na kanaka ia wa, aole e hoi\nkekahi mea, he luna okoa ia. O ke kanaka nana e ume, he kanaka lea ia i\nke oli, a nana e hopu ka laau a hele i loko o ka aha kanaka e huli i ka\nwahine maikai a me ke kanaka maikai.\n\nA loaa keia mau mea i kona nana ana, alaila, oli aku:\n\n\n Ula Kalaeloa i ka lepo a ka makani,\n Hoonuanua i Apuakalamaula,\n Ike aku manao ia\u2019u Kulelua,\n Hea mai Kaiolohia, e hoi maua.\n Uwe aku o\u2019u hoa i Kaana,\n Ane aloha ke kula o Niniwai,\n O\u2019u hoa ia i ka lai a ka manu e!\n Manuawa wale i ka hoa laukona a!\n Ike ke laau aua ia e ka moe,\n E kuhi ana ia\u2019u he kanaka e!\n Owau okoa no mai luna a lalo e!\n\n\nA pau ke oli ana, alaila, hoopili ka laau i ke kane a me ka wahine.\nMahope o laila, ku ke kane a me ka wahine, hele i kahi e moe ai. Mai ke\nahiahi a ao ka manawa e moe ai. Iloko o keia lealea e lilo ai ke kane a\nme ka wahine ia hai. A ina e aloha, alaila, \u201choao.\u201d I keia wa e mare\nia. Me keia mea, aole e huhu ke kane i kana wahine, a pela ka wahine i\nke kane. He mea lealea wale iho la no ia, ia wa. Pela no keia kanaka e\nume ai i na mea a pau o loko, i na kane i na wahine.\n\nAole nae i ka poe helehelena ino o ke kino, ke nana aku, i ka poe\nmaikai no e ume ai, a ia lakou no e oli ai:\n\n\n Kalaihi, kaha ka la ma Lehua,\n Lulana iho la ka pihe a ke \u2019kua,\n E a mai ka unulau o Halalii,\n Lawe ke Koolau i ka hoa la lilo,\n Hao ka mikioi i kai o Lehua,\n Paiaia na hoa makani mai lalo e!\n Hoonalonalo i ke aloha pee maloko,\n Hai ka waimaka hanini i waho,\n I ikea aku no i ka uwe ana mai,\n Pela wale no ka hoa kamalii e!\n\n\nPau keia oli ana, hele keia mau mea moe.\n\n\n Pohina luna i ke ao, makani ka lua,\n Naue ka lehua ka pua o ka laau,\n Hooa i ka ohia o oo kuauli,\n Uli ke a i nahua e ke Akua,\n Manuheu i ka wahine waena o Puna,\n Pau ae la ka hala, ka lehua o Kaunu e!\n Kauna wale mai no ia i ko\u2019u inoa,\n Hooili mai ana ka ia i ka moe maanei,\n E aha ia no la ia e hoouka ia\u2014a!\n Kuua iho ke kanaka i komo i ka moe a!\n\n\nPau keia oli ana, alaila, oli hou:\n\n\n Moa unouno o Puna i ke \u2019kua wahine,\n Makali ka ohia o Moeawakea,\n Ke nana mai i luna o Halaaniani,\n Lohi mai ka papa ale ka pahoehoe,\n Apiapi ka la o Kukalaula,\n Ke hele i ka nahele loa o Maukele e!\n Pakele ke aloha mai loaa i ka moe,\n Aohe wa ua hiki mai hoi e!\n O ka hala ana aku nei no keia e!\n Hala ke aloha naue me ka anoai e!\n\n\nPela no e oli ai a ao ka po, alaila, pau, hoi kela mea keia mea i kona\nwahi.\n\n\n\n\nKA PUU PUHENEHENE.\n\nIna e waiho ke kilu a me ka ume, a kaawale ka papai kilu, alaila, puu\npuhenehene Penei ke ano o ia. He umi kane, he umi wahine. He umi o\nkekahi aoao a me kekahi aoao, he kane nae, a he wahine, a pela a pau he\numi, a pela kekahi aoao. O ka noho ana, elua laina, he umi ma ka laina\nhookahi. Hookahi kapa o na mea he umi, pela kekahi aoao. Alaila, uhi ka\nmaka me ke kino i ke kapa. Ia wa, huna ka mea ia ia ka pohaku, i loko\n[o kekahi] o na kino he umi, e huna ai. A nalo ka pohaku, alaila, hoike\nmai na maka maluna o ke kapa i uhi ia, alaila, imi kekahi aoao, pela e\nhana ai a hiki i ka eo ana.\n\n\n\n\nKA HEEHOLUA.\n\nHe papa ia i kalai ia a loihi. Eono iwilei ka loa o ka papa nui. O ka\npapa liilii iho, eha iwilei kekahi, a ekolu iwilei kekahi. Elua papa\nloihi, ua kukulu aoao ia. Ma ka aoao ka puka e hou ai e like me ke\nalapii ke ano, he laau liilii mawaena. O ke akea mai kekahi papa a\nkekahi papa, eiwa iniha ke akea. Ua hoopii ia mai o mua o na papa, e\nlike me ka oo palau, ua hamo ia a hinuhinu i ke kukui, a pahee wale no.\nO ka wa e holo ai o ke awakea a me ka aui la ana, o kahi e holo ai, he\npuu, he wahi palipali e like me ka huli hema o Puowaina, e nana ana ia\nWaikiki. Ua kohi ia a awaawaa.\n\nO ka loa o kekahi \u201cholua\u201d, hookahi mile me ka hapa, elua mile kekahi.\nUa hoonoho ia ka lepo a maikai, haliilii ia i ka mauu a paa ka holua. I\nka wa e holo ai i luna o ka \u201cholua,\u201d ina he kane, hume ka malo a paa,\nalaila holoholo elima paha anana ke kaawale. Ia wa, holo mai a moe i\nluna o ka \u201cholua\u201d, alaila, holo, imua ke poo me na maka e nana pono ai.\nIna e hala ka nana ana, a pa paha ka wawae i lalo, alaila, hu i kula,\neha ke kino i ka pohaku a me na mea e ae. Ina he wahine ka mea holo,\nkakua i ka pau a paa ma ke kikala, waiho wale no ke kino aohe kapa.\n\n\n\n\nKE KUKINI.\n\nHe kanaka mama ia i ka holo me he lio la. Eia ke ano, elua kanaka e\nholo i ka wa hookahi, a ina e puka mamua o kekahi kanaka, a pela aku a\nhiki i ka elua o kanaka, e eo i keia kanaka hookahi, alaila, lawe ia ia\ni kukini. Penei e hana ai: E holo mau ia i ka la a po, a hiki i ke kau\no ke aumoe o ka po pela no e hana mau ai a lele ka ulu o ka wawae, a\nmama, alaila pili.\n\nIa wa, heihei na kukini elua. Pili na waiwai o na aoao elua, holo me ka\nhoomaha ole, hoomanamana na kahuna, he puaa, he moa, he ia ula. Pela e\nhana ai, ua kukulu ia ka pahu eo mamua, o ka hoohalike ana mai ke awa o\nKou a ka puu o Leahi ke akea, i laila ka pahu eo. O kahi ia e holo ai\nna kukini me na ukali eha, elua kanaka o kekahi aoao, elua o kekahi\naoao; ua kapa ia he puhi.\n\nA kokoke i ka pahu eo, he kanalima anana ka loa ma waena o na kukini a\nme ka pahu eo, alaila, kapu ia wahi, o na kukini wale no ke holo aku a\nhopu i ka pahu eo. Ina e hopu kekahi i ke kumu o ka pahu, a o kekahi\nhoi ma luna o ka pahu, alaila paiwale, aohe eo. Aka, ina e lilo ka pahu\ni kekahi, a loaa ole i kekahi, alaila, eo, uwa ka pihe, pau ka waiwai i\nkekahi aoao, nele kekahi poe. Ua olelo ia ke kukini, he mama i oi mamua\no ka lio. E puni Oahu i ka la hookahi.\n\n\n\n\nKA PAHEE.\n\nHe laau i kalai ia, eia na inoa. He koaie, he ulei, he o\u2019a, he mamane,\nhe kauwila, he uhiuhi. Hookahi anana ka loa o kekahi ihe a me ka hapa.\nHe hailima kekahi, a he iwilei kekahi, a pela aku. O ke kahua e pahee\nai, he kahua i hana awaawaa ia, he kaau anana ka loa o kekahi kahua,\nelua kaau anana ka loa o kekahi. O ke kanaka ikaika loa i ka pahee,\nelima kaau anana ka loa o ke kahua. He umi ai e pahee ai, alaila, eo\nkekahi. Pau ka waiwai i ka lilo. Pela no e pili ai a lilo kahi malo i\nka hope, a o mua kahi mai i ka lima, alaila oki.\n\n\n\n\nKA OLOHU.\n\nHe pohaku melemele i kalai poepoe huina ha ia, me he poka la ke ano,\naka, aole ona huina ma na kae. Elua kaau anana ka loa o ke kahua o\nolohu ai. O ke kahua oi nae, aia ma Kohala i Hawaii, o \u201cHinakahua\u201d. Oia\nke kahua kaulana a hiki i keia la.\n\n\n\n\nKA LELE KOWALI.\n\nHe kaula loihi ewalu anana ka loa, a he umi a keu kekahi, he niu kahi e\npaa ai, loihi a kiekie loa ka lele ana. I ka wa e lele ai, kahiko a\nmaikai, ina he kane a he wahine; elua mea nana e ka ke kowali. A lele\nke kowali, alaila, oli ka waha, oia ka mea e lealea ai ka lele kowali.\nA ua hoohiki hoi ka mea nona ke kowali, aia a oli, alaila, lele. Penei\ne oli ai:\n\n\n A Kaula i ka palena o ke Koolau,\n Pale ke Koolau, pale ka Hilo paliku,\n Ku mai ka Hoolua me ka Moae,\n Moae awaa i ke kai e palipali,\n Palipali ke kai holeoleo i ka makani,\n Ahu ke kupikipikio hana ka ale,\n Ku kila ka la lea molale i ka ehukai,\n Ehukai pii i ka pali o Okalakala,\n Na mahamaha a ka ino,\n Ola na hulu ai a ka makani,\n Kaka ka Uhu o Hanalailai i ka malie,\n Ka pali kui laau o Kealakehe kowea,\n Keehi ia e ka makani,\n Hai welau ka pali i manawa.\n\n\nA pau keia oli ana, malu ka aha, aohe pane leo, alaila, oli hou aku:\n\n\n Hole Waimea i ka ihe a ka makani,\n Komo i na \u2019la a ke Kipuupuu,\n Holu ka maka o ka ohai Ouli,\n Niniau eha ka pua o ke Koaie.\n Eha i ke anu ka nahele o Waikae e!\n E aloha e! aloha Waika ia\u2019u me he ipo la,\n Me he ipo la ka makalena o ke Koolau,\n Ka pua i ka nahele o Malule ia,\n He wahi hele no ka nahelehele,\n Hihiu pili noho i ka nahelehele,\n O ka noho wale iho no ia Kahua e!\n E aloha e! o ke aloha kai hiki mai i o\u2019u nei,\n Mahea la ia i nalo iho nei e!\n E aloha e! aloha.\n\n\nA pau ka lele ana a me ke oli, alaila, ahaaina na mea a pau loa, a\nmahope o laila, hookuu.\n\n\n\n\nMOKUNA II.\n\nKA MOKOMOKO.\n\nHe mau kanaka ikaika elua ke ano, e hakaka ana me ke kui aku kui mai,\nme na puupuu lima. O ka mea hina ole o laua ma keia hana ana, lilo nona\nke kahua mokomoko. O ke kahua kaulana loa ma keia aupuni, oia no o\nHinakahua ma Kapaau, Kohala, Hawaii, ua kaulana ia no ka noho ana o na\n\u2019lii i laila a me ka piha i ka lehulehu; no ka maikai a me ke kaa i ka\nhapalua pono o Kohala. Ma ia kahua e ike ia ai ke kanaka ui, a me ka\nwahine ui.\n\nO ka manawa e mokomoko ai, oia ka hoomaka ana o ka malama mua o ka\nmakahiki o Welehu ia malama ma ka helu Hawaii. O ka wa ia e hele ai ke\n\u2019kua makahiki. Penei e maopopo ai ka olelo malaila. E helu mai ka la\nmua o Welehu a ka la hope loa.\n\n\n\n\nWELEHU KA MALAMA.\n\n\n KA LA. INOA. ANO KUHIKUHI.\n\n 1. O Hilo. Pua hilohilo ka mahina.\n 2. O Hoaka. Oia ke aka poepoe maluna.\n 3. O Kukahi. Ka pii ana ae o ka mahina.\n 4. O Kulua. Oia ka oi ae maluna o Kukahi.\n 5. O Kukolu. Oia ke kiekie loa o ka mahina.\n 6. O Olekukahi. Oia ka nui ana ae o ke kino o ka mahina.\n 7. O Olekulua. Ke akaka loa ana ae o ke kino mahina.\n 8. O Olekukolu. He kokoke ana e piha ka mahina.\n 9. O Olepau. Pau ka hakahaka o ka mahina.\n 10. O Huna. Nalo na kihi o ka mahina.\n 11. O Mohalu. Hoomaka e poepoe.\n 12. O Hua. Poepoe puni ka mahina.\n 13. O Akua. Hoomaka e puehu ka mahina.\n 14. O Hoku. Ili ka mahina ia po.\n 15. Mahealani. Makaukau ke \u2019kua makahiki.\n 16. Kulu. Kuku ka malo o ke Akua.\n 17. Laaukukahi. Ululaau na akua liilii a pau.\n 18. Laaukulua. Ululaau ke akua hulu.\n 19. Laaukukolu. Ululaau ke akua laau.\n 20. Olekukahi. Kauo ke akua hulu.\n 21. Olekulua. Kauo ke akua laau.\n 22. Olepau. Kauo pakahi na kanaka i ke \u2019kua.\n 23. Kaloakukahi. Ku ke akua i ke ala loa.\n\n\nE kamailio kakou no keia la i maopopo. Aia ma Hikapoloa ka heiau o ke\nakua makahiki e noho ai, mai Mookini mai ke pii. He heiau nui ia aia ma\nkai o Hikapoloa, aia ma ke ahupuaa o Puuepa keia mau mea. Ma Kohala,\nHawaii keia. Ma Hikapoloa e ku ai na akua elua. Ke waiho la no ia awawa\na hiki i keia la. Elua akua, he akua laau, he akua hulu. Hele ke akua\nhulu ma ka pali iuka, hele ke akua laau ma loko.\n\nI ka wa e hele ai ke akua, kapu ia la, aole ahi e a, aohe mahiai, aohe\nlawaia, aohe hana e ae. O ka lealea ka hana, o ka haaheo, o ka hele i\nka nana mokomoko i Hinakahua. Mamua ke akua makahiki e hele ai, mahope\nna makaainana e lealea ai, e mokomoko hele ai a hiki i Hinakahua. I ka\nwa e ku ai na kanaka elua e mokomoko, a hina kahi, kani ka pihe, uwa,\nalaila puka mai ka leo henehene a kekahi aoao ia wa, i kekahi aoao,\nikaika loa ke kui ana, ku i ka ihu, ka maka, i ka auwae. Uliuli na\nmaka, kapae ka ihu, kapakahi ka auwae. Penei e olelo henehene ai i\nkekahi aoao. Aina iho kukae o ko moa! Kane puaa ke nahu nei! Alia!\nalia! i oki ka aina a ka Hewahewa. Heua! Heua! Uwa ka aha. Pela no e\nhana ai a po ka la, alaila, hoi kela mea keia mea i kona wahi.\n\n\n 24. Kaloakulua. Hele ke akua.\n 25. Kaloakukolu. Hele ke akua a hiki i Pololu. Alaila, pau\n ka hele ana o ke akua.\n 26. Kane. Hoi ke Akua i Mookini.\n 27. Lono. Mokomoko no.\n 28. Mauli. Hele mai ke akualoa mai Kona mai.\n 29. Muku. Hiki ke akualoa i ke Kaha.\n 30. Hoaka. Hiki ke akua i Kohala.\n\n\n\n\nKE AKUA LOA.\n\nHe \u2019kua poai puni keia i ka moku, ia Hawaii a puni. Ke kino. He kauila\nke kino. Ekolu anana ka loa, he kea ma waena, i ke poo o luna loa, o ka\nlaau, he palaoa kai luna loa, me ka malo loihi eono iwilei ka loa. Ina\nhele keia akua e kaapuni, ia wa e hookupu ai na makaainana a pau i ka\nwaiwai ka puaa, ke kapa, ka hulu. Ina uuku ka waiwai o ka aina,\nhoohalahala ke akua, aole e hele. Ina e kali ke akua a hala ka la,\nalaila, hemo ia aina, pau ka noho konohiki ana, pela no e hele ai a pau\nka moku.\n\n\n\n\nKA LELE KAWA.\n\nHe pali kiekie ia, kahi e lele ai ke kanaka. Ina opu ka lele ana o ke\nkanaka a ku ka nuku o mua, alaila, \u201che iomo ia.\u201d Ke ano o ia hua olelo,\naohe pane kai.\n\n\n\n\nKA HOOLELE LUPE.\n\nHe kapa ka lupe lele, he lako, he hau ka laau, he anana ka loa, he muku\nka laula, he iwakalua kanaha anana ka loa o ke aho, he umikumamalima\nanana ka loa o ke kakaiapola. I ka wa e hoolele ai, elua kanaka e paa\nai me ka pahu laau. I ka lele ana o ka lupe, ua nalowale i ka lewa, ua\npulu i ka ua awa, a koe o na laau. Ina e moku, haule i ka moana loa.\n\n\n\n\nKA HEENALU.\n\nHe papa loihi ia i kalai ia, \u201che wiliwili ka laau.\u201d Eha anana ka loa,\nekolu kekahi, pela a hiki i ke anana hookahi, he iwilei ka laula. Eia\nna inoa o na papa a me ka nalu.\n\nHe alaia ka papa (ekolu iwilei ka loa). He kakala ka nalu\u2014he nalu poi,\nhe aaka, he make.\n\nHe olo ka papa (eono iwilei ka loa). He opuu ka nalu, he nalu poi ole,\nhe alaneo ke ano.\n\nIna aohe nalu, alaila, kahea aku i kai, penei e hea ai.\n\n\n Ku mai! Ku mai! Ka nalu nui mai Kahiki mai,\n Alo poi pu! Ku mai ka pohuehue,\n Hu! Kaikoo loa.\n\n\nI ke ku ana o ka nalu a hai, alaila, hoomoe ka papa, elua wahi a ke\nkanaka e holo ai i ka nalu. O ka hua maloko ia o ka nalu, o ka lala\nmawaho ia o ka nalu.\n\n\n\n\nNO KA HULA.\n\nO Laka ke \u2019kua hula, oia ke akua o na hula a pau loa. He akua mana o\nLaka, eia ke ano. He lau nahelehele ke kino, oia ka halapepe, he mea\nlike me ka lau o ka ieie. O na lau apau o ke kuahiwi, ka maile, ka\nawapuhi, ka ieie, ka laki, ka lei ilima. He kuahu ko Laka, he holopapa\nlaau, malaila e kau ai na mea a pau loa. O kahi ia a na kumu hula a me\nna haumana e hoomana. Penei e hoomana ai i mua o ke kuahu:\n\n\n E Laka! eia ka mea ai,\n E Laka i ka puaa, i ka ai, i ka ia.\n E Laka i ka waiwai, i na mea a pau.\n\n\nKa hula paiumauma. Eia ke ano, ma ka umauma e pai ai, kuhikuhi na lima,\nami o lalo. Ka hula paipu. He hula ia me ka ipu, eia ke ano, he ipu\nloihi me he hokeo la, he puali nae keia, a he waha poepoe o luna, he\nkaula ma ka aoao. Hookahi kumu, elua haumana, a pela a hiki i ka umi a\nkeu, eono hoopaa, ehiku, a pela aku no.\n\nHula pahu. He niu ka pahu, he ili mano o luna, he puniu kekahi. Ma\nkekahi lima ka pahu, ma kekahi lima ka puniu, ua haku ia i ke kaula, a\nhe ili kala ma ka waha. Penei e hula ai. Ua kahiko ia ka haumana i ka\npau, a poheheo, he lei ma ke poo, he kupee ma na wawae. He niho ilio,\nhe niho puaa ma na lima (oia he hulili), he palaoa ma ka ai. Ia wa oli\nmai ka haumana i mua o ke kumu a me na hoopaa.\n\n\n Ke walina mai nei ke kini o lalo,\n Na hoa i ka uka nahele o Puna,\n Kekahi lono hua e Kauakahi,\n Nonoho kane i ka po kolohia,\n Halau lani pua e Kauahoa,\n Halau e ka lohe lani e Piikea,\n Ka lei na a ka manu i kai o Halulu,\n Kaha i ke alo pali e Kahakea,\n Ka hana o ka lani ka papa nionio\n I Nionio ia la e! kala iki ha oia papa o ka lani,\n Ke kainuu, ke kai opua,\n Ke kai aweawe hiki ka malama,\n I ke kau nei, ka malama o Hinaakukele,\n Ke kaina luelue, he ale no Kane,\n Ka ale kupiki au ke kupiki,\n Au ko, au koieie, ke kai au mimiki,\n Ke kai ao, ke kai ahu wale ka papa.\n\n\n\n\nNO KE KONANE.\n\nElua ano iliili o ke konane. He iliili keokeo, he iliili eleele. He\numi-kumamalua iliili ke akea o ka papa, a he umi-kumamalima ka loa, o\nka nui o na iliili, hookahi haneri kanawalu a he oi aku kekahi papa he\nnui na iliili. O ka iliili mua o ke kau ana. O paoa ia iliili, penei:\n\nIliili mua. Ekolu paoa. Paoa hai, hookahi ia, elua paoa hai ole. He nui\nna inoa o ia iliili hookahi: Kalanimoku, Kaikilani,\nPilikukikapiliahuula, Pilikahili, ahiku inoa a me na hahau ana ia\niliili hookahi.\n\nMai ka iliili akahi a ka iliili ahiku, iloko o ka hiku o na iliili, he\nnui loa na inoa a me na hahau ana, penei e maopopo ai. Hookahi iliili,\nhe umi-kumamalua inoa a me na papa hahau, eia na inoa: Kamooinanea,\nHonu, Kaniupii, Panaewa, Hua, Kahikumanamana, Naku, Haunakahi,\nKaikilani, Kaniumoe, Kalapana, Paoa.\n\nI ke kolu o ka iliili, elua inoa, a elua hauna iliili. Hawaiiloa,\nEleeleualani. Penei ka hana i loko o ke konane ana:\n\n\n O ke kui kela,\n O ka holo keia,\n Moe kawa,\u2014\n Niole ka luna,\n Hapala ka ele,\n Na ke kea ka ai.\n\n\nPenei ke ano: Ke kui. Oia ka iliili e hoi ana imua a i hope, o ka papa\niliili mai ke kihi a waena.\n\nKa holo. Oia ka holo ana o ka iliili maluna o na iliili elua a ekolu\npaha, a pela aku no.\n\nKawa. Oia ke kaawale akea ana o ka iliili ma kekahi aoao, a me ke poo\npaha o ka papa konane.\n\nNiole. Oia ka waiho lalani ana o ka pae iliili ma ke kihi a ma waena\niki iho. Me he lae kahakai oololi la, ke nana iho.\n\nHapala ka ele. Oia ka make ana o ka iliili eleele i ka iliili keokeo.\n\nNa ke kea ka ai. Oia ka make ana i ka iliili keokeo o ka iliili eleele.\n\n\n\n\nNO KA HEI.\n\nHookahi anana ka loa o ke kaula, elua lima e hana ai, eha manamana lima\nmamua, elua o ka akau, elua o ka hema. A pau loa na manamana he umi,\nalaila, aaki ka niho. He nui na hei a me na inoa e hana ai, a he lealea\nloa ka heluhelu ana; a ua komo ka aina, a me ke kanaka i loko o ka hei\nana. Eia kekahi hei kaulana, o Kuehoopioekala, o kona kii ma ke kaula,\nua like ia me ka honu, ke nana iho. He mele kona penei:\n\n\n Ku e hoopio ka la,\n Ka la i ke kula o Ahuena,\n Komo i ka lai o Kailua la.\n\n\nO Kona. Hookahi hei ana, a wehe ae o Kona ia, ua like kona kii me ka\nnanana:\n\n\n O Kona ia o ke kai malino,\n Ke hele la i waho o Kapulau,\n Kani ka ao i Waiulaula,\n A ke alanui e waiho nei,\n A ke kanaka e hele ai.\n\n\nO Kau. Ua like me ka moku hou o ke kapili ana, pela kona kii. He mele\nno kona:\n\n\n Kau nui kua makani\n Kukohana, hauna lepo,\n Lele koae la, ku maea.\n\n\nO Puna. O kona ano me he hale la kona kii ke nana iho. He mele no:\n\n\n O Puna ia o ke kai kolo,\n E nu ana i ka ulu hala,\n Ke kai o Puna i Keaau.\n\n\nO Hilo. Ua like me ka \u201cUpena Mahae\u201d kona kii. He mele no:\n\n\n O Hilo ia o ka ua kinakinai,\n Ka ua mao ole o Hilo.\n\n\nO Hamakua. Ke ano o Hamakua, ua like me ka noho koki, he mele no:\n\n\n O Hamakua ia,\n O ka pali, o ka ulili,\n Ke paa ala ka lima i ke kaula,\n Ke aki la ka niho i ka ipu,\n I ka pali e Koholalele.\n\n\nO Waipio ma laua o Waimanu. O ko laua kii ma ka hei ana, he like me ke\nkula o Kamaomao i Maui, ka waiho alaneo a pii na poo i luna.\n\nO Kohala. Ua papu iliwai like kona kii, e like me ke alanui Nuuanu mai\nKaopuaua a Maemae. He mele no:\n\n\n O Kohala iki, O Kohala nui,\n O Kohala ua apaapaa.\n O pili o Kalahikiola,\n O na puu noho no i uka,\n O kanaka no ke hele.\n\n\nO Pili a me Kalahikiola. He alaneo o waena, he puu ma na aoao.\n\nO Kinikuapuu. He hei no ia, he like no me ke kuapuu. He mele kona:\n\n\n O Kinikuapuu,\n Ka mea nana i ai ka ea maia a Kahuoi,\n Ua ai la hoi au i kau ea maia,\n I ka hikina ae a ka la pumehana,\n O Ieiea, o Poopalu,\n O na lawaia a Makalii,\n E kaka ana i ke aho loa,\n Kuukuu kaula, ohi wale ka wahine,\n Na keiki pii niu,\n He niu la hoi ia ia oe ka mali,\n He mali loaa wale la ia ia oe.\n\n\n\n\nKA PU.\n\nHe kaula loihi, hookahi anana a oi ae kona loa, he mea piliwaiwai, a\npili i na iwi. O ka paa o ka hemo, elua ai. Ina e koho i ka paa, a i\nole o ka hemo. Ina e pololei ke koho ana, eo, a pela aku. He kau mamua\ne oli ai.\n\n\n Aia la! aia la!\n Kumakalei Hilo,\n I ke aho kaakolu o Ikua,\n Wa Hanalei e!\n Wa i na makaha ia,\n A Kawainui, maoeha,\n Ka apa a ka ua Kualau,\n Kui aku ka luhi noho i Kaukaopua,\n Aloha wale kuu kane,\n He ao no Mana,\n Makua i Koolau,\n Makua i ka pali o Honopu,\n Makua i ka pali aloha e!\n\n\nAlaila i aku i ka hoa lealea: \u201cO ka mea aloha a kaua, o ka paa o ka\nhemo. Mahea oe?\u201d Ina i koho i ka hemo, a i hemo ole, \u201ceo,\u201d a pela aku\nno.\n\n\n\n\nKE KOI.\n\nHe pili waiwai ana ia, eia ke ano, he pohaku poepoe e like me ka poka\nhao, he wahi palipali kamoe, he hailima ke kiekie a oi ae. A o kona\nwahi e holo ai, ua hana auwaha ia a uakee ae me ka moe pio, me he auwai\nla. Aia a hiki i ka pau ana o ka ulu, a loaa ole aku i kekahi ulu,\nalaila, eo. I ke eo ana, a lilo ka waiwai i kekahi aoao, alaila, puka\nna olelo hoonaukiuki a ka mea i ko.\n\n\n Aloha ka pali o Koloa,\n Ke alo huli i Waihanau la e!\n Aloha ka hoahanau,\n Ka hoi wale i ke kaha loa,\n Loa! Loa ka hoi ana.\n\n\n\n\nNO KE KEA PUA.\n\nOia kekahi hana lealea loa o ka wa kahiko. Eia ke ano. Oia ka pua lele\ni hiki kona haule ana i na kaau anana ekolu a eha paha, mai ke kahua\nkea pua a kona wahi i haule ai. He nui ke ano o ke ka \u201cpua,\u201d a he nui\nna loina o ke kino o ka pua ke nana, o ka pua o ke ko, oia ke mea e kea\npua ai. Eia ke ano o na pua. Ina niau ole ka pua, he ai lehua ia. Ina\npuupuu nui ka pua, he aikanaka ia. Ina wili ke kino o ka pua, he owili\nia. Ina e oki ia ka pua a pauku, he omoku ia pua, a pela aku no. E like\nme ke ano o ke kino o ka pua, pela no ka lele ana.\n\nHe omua mamua o ka pua, he mea e wahi ai i ke kumu, i ole e mama a\nolepelepe ka lele ana i ka makani.\n\nNolaila, he mea piliwaiwai ke kea pua, e hiki i ko kela wahi keia wahi\nke hele mai. He mea kaulana no ke keiki akamai a me ke kanaka. A pela\nhoi kekahi pua kaulana loa i ka wa kahiko, o \u201cPua-ne,\u201d ka inoa.\n\n\n\n\nNO KA HOOHAKAKA MOA.\n\nOia kekahi mea lealea, a mea piliwaiwai ma keia mau pae aina i ka wa\nkahiko. He ano ko ka moa ma ka nana ana, a ma ke ano e ike ia ai ka moa\nikaika a me ka moa ikaika ole. Ina he nene ka moa, a he puahau paha, a\nhe moa e ae, ina inoino ka leo, a polupolu opunui ka moa ke nana aku,\nhe auha ka inoa o ia moa. Hookahi ana ai holo i ka hoapaio, kapaia, \u201che\nauha kukae nui.\u201d Ina he uakea keokeo ka moe, a he lea ka leo, me he\nkoloa ke kani, a eleele ka nuku, he nuku uli lawa ia. He moa ikaika loa\nekolu ai, a he aho loa no hoi i ka wa hakaka. Ina he ulahiwa a kohi ka\nleo ke kani, he moa aho loa ia i mua o kona hoapaio.\n\nIna pololei ka poli o ka moa a umauma ole ke nana aku, he moa ikaika\nia, aole e ku i ke kakala o kekahi moa. He nui na ano a me na loina o\nna moa. Ina he piliwaiwai a he mea e ae paha, alaila, hoohakaka mau ka\nmoa. I walea i ka alo a me ke palemo malalo o ka eheu i ole e pau ka\nlepe, a e ku hoi i ke kakala.\n\nNa ai a ka moa he mea nui ia. Ina ikaika ka moa ma ka peku ana, he ai\nia. Ina ikaika i ke kiko, he ai ia. Ina ikaika i ke pai o ka eheu, he\nai ia. Ina holo ka hoapaio, he ai ia. Ina pau loa na ai ia moa hookahi,\noia ka moa ikaika, e loaa no ekolu hoa hakaka, a eha paha.\n\nO na moa ikaika loa, oia na moa i kau ia i ka uwahi i loko o ka hale.\nPenei ke ano. Kahu ke ahi malalo, maluna ka haka o ka moa me ka moa e\nkau ai. Nee ae ka uwahi a loaa i na maka, kahe ka wai, a koe ka maka me\nka alo ma o ma o o ka uwahi, alaila, oia ka moa akamai i ke palemo, a\nme ka alo, aole e loaa i ke kiko. Pela no hoi o Kawauhelemoa kekahi moa\nkaulana o Hawaii nei i ka wa kahiko.\n\n\n\n\n\n\n\n\n FORNANDER COLLECTION\n OF\n HAWAIIAN ANTIQUITIES AND FOLK-LORE\n\n THE HAWAIIANS\u2019 ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF\n THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED\n FROM ORIGINAL SOURCES\n\n\n BY\n ABRAHAM FORNANDER\n Author of \u201cAn Account of the Polynesian Race\u201d\n\n WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY\n THOMAS G. THRUM\n\n\n Memoirs of the Bernice Pauahi Bishop Museum\n\n Volume VI\u2014Part II\n\n\n HONOLULU, H. I.\n Bishop Museum Press\n 1919\n\n\n\n\n\n\n\n\n\n PART II\n\n\n\n\n\n\n\n\nSOURCE AND MIGRATION OF THE POLYNESIAN RACE.\n\n\nIn my endeavors to throw some light upon the olden times of the\nHawaiian people and\u2014to use a nautical expression\u2014to \u201cunderrun\u201d their\nhistorical cable, two questions have ever presented themselves at the\nvery beginning of all inquiry,\u2014two sphinxes at the entrance\u2014barring the\nway and bewildering the traveler. They are: 1st. Whence came the\nPolynesian family of tribes in the Pacific? 2d. What relation do the\nPolynesian tribes bear to each other, as contemporary or successive\nrejetons from an original source, or as descendants from the\ndescendants?\n\nPurely physical criteria refer the Polynesian family to the great\nMalaysian race, but throw no light upon the question of priority\nbetween the families composing this race. On the philological grounds,\nhowever, advanced by Dr. Rae of Hana with special reference to this\nsubject, and according to the origin and descent of language set forth\nby Professor Max M\u00fcller, I am led to believe that the Polynesian family\nis vastly older in time than the Malay family, properly so called: that\nis to say, the Polynesian separated from the mother stock long before\nthe Malay. At what period in the world\u2019s history the separation took\nplace, it is now impossible to define. The language can here be our\nonly guide. We find then in the Polynesian dialects numerous words\nstrongly allied to the Sanskrit; not only in the Sanskrit of the Vedas,\nand as developed in the literature of the Hindus, but to the\nmonosyllabic and dissyllabic roots of the Sanskrit, to the older, more\nprimitive, form of speech, when the simple roots served for verbs,\nnames and adjectives, a form of speech still retained throughout the\nPolynesian dialects. I am thus led to infer that the separation of the\nPolynesian and Sanskrit, or rather Aryan, families of speech, must have\noccurred before the latter took on the inflections which have since\nbecome so prominent a characteristic of all their descendants.\n\nAfter reading Professor M\u00fcller\u2019s \u201cLectures on the science of language\u201d\nthere can be little doubt that the Sanskrit of the Vedas is centuries\nolder than the time of Solomon; that centuries more must be allowed for\nthe development and formation of the Sanskrit, as in the Vedas, before\nwe reach the time when the Sanskrit or its great great ancestor was\nspoken in that simplicity which it at one time possessed, when that and\nthe Polynesian stood together as cognate dialects of a still older\nspeech. We know now that the Celtic, Latin, Greek, Teutonic, Zend,\nSlavonic and Sanskrit were parallels, or nearly so, dialects of an\nolder form of speech, and that they are not descended from one another.\nBut that older form of speech, from which they sprung, has already\nassumed a system of inflections which has remained a genealogical and\nhereditary characteristic of these branches ever since, and by which\ntheir relationship has been traced back to that older form of which\nthere is no record extant, and for which history has no name. To that\nolder form I am inclined to believe that the Polynesian stood in the\nrelation of an elder brother or an uncle.\n\nWords may be imported into another language by conquest, commerce or\nintercourse, without thereby indicating any generic relationship,\neither close or distant. Such words are simply adopted, and become\ninstantly subjected to the particular form and rules which govern every\nother word in that language. A language may thus be overloaded with\nforeign words, yet, while its pronouns, articles and prepositions\nremain, they stand as living protests against the invasion of words,\nand point with no uncertain light, through the night of ages, to the\norigin and parentage of the captive tongue.\n\nWhen, therefore, we find in the Polynesian dialects not only several of\nthe Sanskrit pronouns and prepositions, but also the very roots from\nwhich these words sprung,\u2014not as dead unintelligible articulations of\nspeech, but as living sense-bearing words,\u2014I am logically led to\nbelieve that the connection between the two languages is generic, not\naccidental; that the ancestor of the Sanskrit was at one time as simple\nand rude of speech as the Polynesian has remained ever since; and that\nat that time the two, and others besides, though with different\ndialectical proclivities, spoke one common tongue and started in\ndifferent directions from the same officina gentium.\n\nIf I were permitted to indicate the route of the Polynesian family,\nafter it separated from its Aryan cousins in the highlands of middle\nAsia, I would say that it descended into Hindostan; that in course of\ntime it was followed by the Tamul family from the northeast who drove\nthe former out of India and were in their turn driven into the lower\npart of the Peninsula by the now Sanskrit speaking Aryans. When driven\nout of the Peninsula the Indian Ocean received the wanderers. Of the\ntransit through India, and of the length of the sojourn there, no\nrecord or trace exists, unless the Polynesian goddess Hina, [285] or\nSina, as it is pronounced in some dialects, bear some relation to the\nland of Hind or Sind, as it was called by the Sanskrit and Zend\nspeaking peoples.\n\nThe next traces of the Polynesian family, after their expulsion from\nHindustan, are found in two very different directions; in the Battas,\nBuguis and Iduans of the Malay Archipelago to the east, and in the\nMalgasse of Madagascar to the west. When they arrived in these new\nhabitats, and how long they remained unmolested in the former, can now\nonly be a matter of mere conjecture. It is fair to conclude, however,\nthat they continued on their eastward route while yet their language\nretained its original, liquid purity, and before the Batta, Bugui and\nother remnants assumed the harder, consonantal terminations of words,\nwith which the Malay dialects are strongly impregnated, and which are\nentirely foreign to the primitive Polynesian dialects as found in the\nPacific.\n\nIn the Malay language there are two words to designate an island, nusa\nand pulo. Nusa, however, seems to have been by far the older\nexpression, and pulo only obtained at a comparatively later time when\nthe Malay branch proper of the Polynesian family became the predominant\npeople in the Asiatic Archipelago. In none of the Polynesian dialects\ndoes the word pulo occur to designate an island. I infer hence that its\nadoption and use in the Malay Archipelago is subsequent to the\ndeparture of the Polynesians for the Pacific. The word nusa as an\nappellative of an island occurs in several instances among the\nPacific-Polynesian groups: among the Paumotus, Marquesas, Tokolau or\nUnion and de Peyster\u2019s groups, and also in the Viti Archipelago, which\nhas received the nomenclature of a great number of its islands from\nPolynesian sources. It always occurs in compound words as names of\nislands; e.g., Nuku-hiwa (Marqu.); Nuku-Nono (Union Gr.); Nuku-fetau\n(de Peyster\u2019s); Nuku-tawake and Nuku-ti-pipi (Paumotu). In the Hawaiian\ngroup no island or islet, that I am aware of, bears that appellation,\nbut in the Hawaiian legends the land from which their ancestors came,\nand which they are frequently said to have visited, is called\nNu\u2019u-mehelani\u2014the Nu\u2019u being a contraction of the Nuku of the South\nPacific dialects.\n\nWhen I said above that the Polynesian family were probably driven out\nof Hindostan by the Tamul family, and found a refuge in the Asiatic\nArchipelago, some remnants of the family undoubtedly remained on the\nmainland; for we find in the traditionary annals of Sumatra, that the\nMalays proper derive themselves from Hindostan, whence they arrived at\nPalembang under the leadership of a son of the Rajah of Bisnagour. Such\nan emigration, and others like it, doubtless started the older\nPolynesians further eastward. And as they went, they gave their names\nto places, bays, headlands, and islands, many of which names have\nremained to this day and mark the resting places where they stopped,\nthe route by which they traveled. One of the Moluccas is called\n\u201cMorotai.\u201d Now this is a purely Polynesian name, by which one of the\nHawaiian Islands is called (Molokai-a-Hina), recalling thus not only\nthe name of a former habitat, but also the birth-place of their\nancestors. In the Histoire de la Conqu\u00eate des Isles Moluques, by\nd\u2019Argensola, vol. III (Amsterdam, 1706), we are told that the Moluccas\nwere formerly called \u201cSindas\u201d by Ptolomy, especially Amboyna, Celebes\nand Gilolo,\u2014Molokai-a-Hina refers itself then at once to Morotoy de los\nSindas according to the early Spanish navigators.\n\nIn the island of Timor there is a place and bay called Babao. The name\noccurs again in Vavao, one of the Tonga or Friendly Islands, and in\nMature-wawao on the Acteon Islands of the Paumotu group. One of the\nLoyalty Islands is called Lifu. That name occurs again in \u201cFefuka,\u201d one\nof the Hapai group in the Friendly Islands. It occurs also in \u201cLehua,\u201d\none of the Hawaiian Islands. On the Island of Uea, another of the\nLoyalty group, is a headland called to this day by the Papuan or\nMelanesian inhabitants the \u201cFa\u2019i-a-Ue,\u201d but this is a purely Polynesian\nword which rendered in the Hawaiian dialect would be \u201cPali-a-Ua,\u201d or,\nas there may be a doubt as to the proper orthography, \u201cTai-a-Ue\u201d (house\nor dwelling of Ua), a word readily intelligible to a Polynesian, but\nwithout sense or meaning to a Papuan. In Celebes and in Borneo are two\nindependent states, inhabited by Buguis and Dyaks, called \u201cOuadjou\u201d or\n\u201cOuahou\u201d (according to French and English orthography), proto-names of\nthe Hawaiian island \u201cOahu.\u201d The traditions of the Tonga Islands point\nto a land in the northwest called \u201cPulatu,\u201d as their fatherland, and\nwhither their spirits returned after death, the residence of their\ngods.\n\nThe absence, however, in the Polynesian language of any name for, or of\nany image or memory of, the ox, the horse, the sheep, would seem\nindirectly to indicate that that separation took place before these\nanimals were domesticated by the mother-stock and its other\ndescendants, or that they were living at the time of separation in a\ncountry where those animals were unknown.\n\nHistory is almost equally mute as to the place where this separation\ntook place. Some faint traces alone remain, in the names of headlands\nand islands, of the routes by which they entered the Pacific, and some\nof the Polynesian traditions point to a land in the northwest, called\n\u201cPulo-to\u201d as their fatherland and whither their spirits returned after\ndeath. Mr. Domeny de Rienzi, in his Oc\u00e9anie, affords many plausible\nreasons for assuming that Borneo is the father-land and starting point\nof the Polynesian family, and that it springs from the Daya or Dyak\nroot. If so, the separation took place before the Daya language took on\nthe consonantal endings to so many of its words.\n\nHow the separation took place there can be little doubt about. Wars and\nfamine have in the past as in the present even impelled mankind to seek\nin distant climes that security and abundance which were denied them at\nhome.\n\nAssuming therefore\u2014and there are but small grounds for doubting the\ncorrectness of the general proposition\u2014that the ancestors of the\nPolynesian family were driven out from their original home in the\nAsiatic Archipelago by their cousins german or, rather, nephews, the\npresent Malay tribes, properly so called, there were two passages by\nwhich they might escape into the unknown (if they were unknown) wastes\nof the Pacific: either by the Gilolo Passage or by Torres Straits. I am\ninclined to believe that the greater stream came by Torres Straits,\nthough others might have come and undoubtedly did come by the Gilolo\nPassage, and that they dwelt some time on the Loyalty Islands before\nthey were driven further on by the Papuan race which now occupies them.\nMy reason for so thinking is that the names of these islands and some\nof their prominent headlands, even in the mouth of its present\ninhabitants, are purely Polynesian names, and thus indicate the\nprolonged if not previous presence of the race that named them. From\nthe Loyalty isles they undoubtedly touched at and occupied portions of\nthe Viti Archipelago, which have ever since remained a debatable ground\nbetween the Papuan and the Polynesian races. Hence to the Samoan group\nin the northeast, and to the Tonga group in the southeast, the\ntransition was easy; and these I believe to have been the first\npermanent habitats of the Polynesian family in the Pacific. Whether\nthese two groups were settled simultaneously or successively, or the\none from the other, would require more special knowledge of their\nrespective traditions, legends, songs and language to decide, than I\npossess. And from one or the other of these groups the other Polynesian\nislands have been peopled surely. I am inclined to believe, however,\nthat the Samoan, or Navigator\u2019s Islands were the first permanent\nfootholds which the Polynesians obtained in the Pacific. My reason for\nso thinking is this: In the Daya dialects\u2014among the Battas, Idaans,\nBuguis, and Soulas, or rather Houlas, the s is a component part of the\nlanguage. The only Polynesian dialect which has preserved the s in the\nsame words and in the same places of a word is the Samoan. All other\ndialects have substituted an aspirate for the sibilant,\u2014h, k or t. In\nthe same manner the ng is a consonant sound in the Daya, Bugui and\nBatta dialects. It is the same in the Samoan; and although still\nretained in the Tonga, Hervey and New Zealand groups, it is but\nsparsely used and decreasing in frequency in the Tahiti, Paumotu and\nMarquesan groups, and disused entirely in the Hawaiian group; p and k\nbeing its general substitutes.\n\nOther indications of the relationship of the Polynesian and Aryan races\nare not wanting to those who are more competent than I am to pursue the\ncomparison. The Greek \u201cOuranos\u201d is evidently a congener or descendant\nof the Polynesian Rangi or Lani (Heaven). I am inclined to think that\nthe name of \u201cSiwa,\u201d one of the Hindu Trimurti, owes its origin or finds\nits explanation in the Polynesian word \u201chiwa,\u201d primarily \u201cdark-colored,\nblack or blue,\u201d secondly \u201csacred\u201d as a sacrificial offering\u2014though I am\nunable to say why the dark-colored, black or blue should have been\nconsidered sacred, unless we take the Anglo-Saxon \u201cHefen\u201d or \u201cHeofen,\u201d\nthe elevated firmament, the heaven, the dark-blue sky, as an\nexplanation offered by a cognate dialect. In the Samoan, \u201cSiwa,\u201d in the\nTahitian, \u201cHeiwa,\u201d signify dancing; but in all the Polynesian dialects\nthe idea of sacredness underlies and characterizes the derivative\nmeanings. Thus Nuku-Hiwa (one of the Marquesas Isls.), undoubtedly\nmeant originally \u201cthe dark, or sacred island,\u201d Fatu-Hiwa, \u201cthe sacred\nrock or stone;\u201d and in Hawaiian we find the same expression in Puaa\nHiwa, \u201cthe sacred hog\u201d offered in sacrifices. In the Hindu Trimurti the\nfigure of Vishnu is represented in a black or blue color, and thus we\nfind that the same idea of sacredness was by the Sanskrit speaking\nHindus attached to that color, as by the Polynesian tribes. The Hindu\ngods \u201cVaruna\u201d and \u201cVhani\u201d find their etymological solution and origin\nin the Polynesian (Tah.) \u201cVarua\u201d and in the Haw. \u201cUhane,\u201d both\nsignifying \u201cspirit,\u201d a ghost. In the Sanskrit \u201cSaka\u201d was a distinctive\nappellation of kings, chiefs and lords. I am not aware that any such\nsingle word in the Polynesian dialects expresses that meaning, but we\nfind it in a compound form in the Marquesas dialect as \u201cHaka\u2019iki,\u201d\nHaka-a-iki, a chief. The Polynesian word \u201cariki\u201d (chief) itself,\nundoubtedly springs from the same root as the Latin \u201crego,\u201d to\nrule,\u2014the Gothic \u201creiki,\u201d dominion,\u2014the Saxon \u201crie,\u201d noble, (see\ncomparative catalogue of words in the Polynesian and Aryan families of\nspeech).\n\nI am, further, disposed to believe that the Polynesian family left\nIndia before the Brahma religion attained its full development among\nthe Sanskrit speaking Aryans. There undoubtedly were certain modes of\nthought, certain customs, common to both, but I have reason to believe\nthat they were anterior to the establishments of Brahmanism, [The\nPolynesians were not acquainted with the Hindu Trimurti. They had a\nChamurti, if I may use the expression, a quaternity of gods\u2014Kane, Ku,\nKangaloa and Lono or Ro\u2019o, the latter however being the son of\nKangaloa, and some others who were born of Po, the night, chaos, but\ntheir attributes were indefinite and promiscuous,] and their worship\ndid not harden into a religious system or cult until long after their\nsettlement in the Pacific. They retained the original idea of the\nSuttee, for with them it was not limited to the wives of a deceased,\nbut embraced the dearest and best beloved friends of either sex; and\ninstead of being obligatory it was optional among the relatives and\nfriends, and only obligatory upon the slaves and dependants. Their\ndivision of castes show no derivation from the Brahman arrangement. The\nlatter, at first, consisted probably only of three, the Brahmans,\nKshatriyas, and Vaisyas; the Sudras being a subsequent division: the\nPolynesians placing the Kshatriyas, the warrior caste, the ariki first;\nthe Brahmans, the priesthood, the kahuna second; and the menehune or\nmakaainana, the Vaisyas, the commonalty or plebs last. It is natural,\nand more conformable to the development of the actual society of savage\npeople, that valor or manhood should assert and assume the preeminence\nof rank over that of intelligence, and I hence conclude that the\nPolynesian division was older than the Sanskrit.\n\nHow long the Polynesian family remained in the Asiatic Archipelago ere\nit debouched in the Pacific, there is no means of forming even a\nconjecture. We only know that it must have left before its remaining\ncongeners and cousins, in the course of the phonetic corruption of a\nonce common tongue, commenced to add consonants to the endings of their\nwords, or to eliminate vowel sounds, thus bringing two consonants\ntogether. Its reminiscences of that period are not many, with the\nexception of the identification of names of places. Its practice of\ntatooing (tatau) was either brought with it from India, or was adopted\nthere. \u201cMilu,\u201d the Polynesian (Haw.) Pluto, god of the infernal\nregions, below the sea, where departed spirits went, according to some\ntraditions, calls to mind Mount Miru (Gounoung se Miru), the sacred\nmountain in Java and first settlement of the Hindus in that island\nunder Tritestra or Aji-Saka, about A.D. 76, although the name of the\nmountain may be as properly found in the Hawaiian adjective Milu,\ngrand, solemn. The anthropophagism of some of the Polynesian tribes did\nprobably receive its earliest development and confirmation during their\nsejour in the Malay Archipelago, and it is yet practiced by those of\ntheir kin who remained, such as the Battas, the Idaans and others. When\nthey left India this horrible practice had probably not gone farther\nthan the drinking the blood of a slain enemy, a practice common with\nthe Rajpoots in northwestern India and some other of the older, if not\naboriginal, tribes of that country.\n\nI believe however that the Polynesian family did not leave the Asiatic\nArchipelago before Brahmanism had been introduced there. And although\nthe Polynesians never adopted either Brahmanism or Buddhism as a creed,\nyet they carried with them and retained among their traditionary lore\nnot a few of the ideas to which Brahmanism gave birth and circulation.\nThe earth being created from an egg, referred to by Ellis as a Hawaiian\ntradition, is a Brahmin dogma. The different versions of the flood,\ncurrent among the Polynesian tribes, north and south, had their\nprobable origin in the Brahmin legend of Satyuorata, the seventh Manu,\nwho alone with his family escaped the deluge that destroyed the rest of\nmankind.\n\nThe story of the fountain of youth and life\u2014the \u201cwai-ola-loa a Kane\u201d\u2014if\nnot of Brahmin origin, was widely upheld by them, and was well\nknown\u2014mutatis mutandis\u2014to the Polynesians. The arrangement of the\ncalendar into twelve months of thirty days, with an intercalary month\npoints strongly to a Brahmin-Malay original. The use of the betel or\nareca nut, though practised by many of the Papuan tribes and probably\nintroduced among them by the neighboring Malays, or vice versa, is\nunknown to the Polynesian family. How old that custom may be among the\nMalays I have no means of ascertaining; but I infer that the\nPolynesians left for the Pacific before it was adopted. The resemblance\nand conformity of usages, customs and modes of thought, between the\nPolynesians and the Dayas, Battas, Buguis and other tribes still living\nin the Malay Archipelago, and which I look upon as remnants of the\nPolynesian family, are too many and too striking not to indicate a\nclose relationship, a common origin, and a lengthened period of\nresidence in the same place, to give time for their development and\nspread.\n\nIn the L\u2019Univers or Oc\u00e9anie by G. L. Domeny de Rienzi this subject and\nits bearing upon the relationship of the Polynesian and the present\nDaya tribes and their connections in Malaysia is fully and well\ntreated. The Malays and Javanese, who arrived in the archipelago at a\nlater date than the above tribes, also attest their priority by calling\nthem the \u201cOrang Benoa,\u201d aborigines of the country.\n\nAnother indication of the Polynesians leaving the Malay Archipelago\nafter the establishment of a Hindu empire and Brahmanism in that\narchipelago, seems to me to be found in the name \u201cSawaii,\u201d \u201cHawaii,\u201d\n\u201cHavaiki,\u201d as it is differently called in different Polynesian\ndialects. The word Hawaiki, used by the New Zealanders, the Tongas, the\nHervey, some of the Paumotu and, I think the Northern Marquesas, is\nundoubtedly the oldest form of the word, that form\u2014with the dialectical\ndifference of s and h\u2014which the Polynesians brought with them from\nMalaysia. But Hawaiki is identical with Djawa-iki or Jawa-iki (little\nJava) the j or dj sound being convertible into h, as evidenced in the\nnames of other places and words common to the Polynesian and Malay\ntongues. Previous to the establishment of the Hindus in Jawa, that\nisland was called Nusa-Kindang, [286] as reported in Javanese annals;\nafter that establishment the name was changed to Nusa-Jawa. That event\nis by Javanese annals fixed at about 76 A.D. Those Hindus came from the\ncountry of Kling or Talinga on the west coast of India, and were\nprobably of the Malay stirps, great-grand-nephews, so to say, of the\nlong antecedent Polynesians. It was but natural that in their new\nhabitats in the Pacific the latter should employ the nomenclature of\ntheir former homes, as we actually find it to have been the case in\nnumerous instances.\n\nHaving then ascertained with a considerable degree of probability, as I\nthink, that the early Polynesians, who settled in the Pacific, came\nfrom India through the Malay Archipelago, passing out by the Gilolo\nPassage or by Torres Straits, and most likely the latter, the question\nmay arise, how came they to push past the entire Papuan Archipelago,\nsome thousands of miles into the Pacific, before they established\nthemselves in their new homes? That question involves a consideration\nof the origin and habitats of the Papuan race which I do not feel\ncompetent to engage in. This much, however, can be established; that at\nsome remote period the Papuans inhabited the islands of the Malay\nArchipelago as far west, at least, as Borneo and probably extended up\ninto Anam, Siam and Burma; that as the Malayo-Polynesian race advanced\nto the eastward, the Papuans were driven before them, either out of the\nislands altogether, or into the interior of the larger ones, where\nremnants of them still are found. Thus expelled from, or conquered in\nthe Malay Archipelago, the Papuan furnished them an asylum and a home,\nunless we assume that they had already spread so far east before they\ncame into hostile contact with the Hindu-Polynesians in the west. When,\ntherefore, the latter were in their turn crowded out by the\nencroachments of the later Hindu-Malayans, and left from various points\nof the archipelago\u2014from Sumatra to Timor\u2014entering the Pacific in quest\nof new abodes, they found their ancient foes in superior force along\ntheir route, and unable to effect permanent settlements along the\nPapuan islands, they were obliged to push on eastward until the\nPolynesian islands, at that time uninhabited, afforded them that\nshelter and rest which in vain they had sought on the Papuan coasts.\n\nThat their first attempt at permanent settlements, after a precarious\nand unsuccessful sejour at the Loyalty Isles, was at the Viti or Fiji\nIslands there can be little doubt. The number of Polynesian names by\nwhich these islands and places in them are called, even now, by the\nPapuan inhabitants, argues, if not wholly a priority, at least a\npermanence of residence, that can not well be disputed. The mixture of\nthe two races, especially in the southeastern part of the Viti\nArchipelago, indicates a protracted stay and an intercourse of peace as\nwell as of war. But after some time\u2014how long can not now be expressed\nin generations or in centuries\u2014the Papuans succeeded in driving the\nPolynesians out of their group, and then, if they had not before, they\noccupied the island groups still further eastward, simultaneously or\nsuccessively. Of that intercourse, contest and hostility between the\nPapuan and Polynesian races on the southwest fringe of the Pacific\nthere are several traditionary reminiscences among the Polynesian\ntribes, embodied in their mythology and connected with their earliest\ndata, or retained as historical facts pointing to past collision and\nstimulating to further reprisals. The Tonga Islands have a tradition,\nrecorded by Mariner, that Tangaloa, one of their principal gods, had\ntwo sons, of which the elder was called Tupo, the younger,\nVaka-ako-uli. The first was indolent and shiftless, the other\nindustrious and prosperous. Jealousy induced the former to kill the\nother. Then Tangaloa called the older brother and the family of the\nyounger before him and thus addressed the latter: \u201cYour bodies shall be\nfair, as the spirit of your father was good and pure; take your canoes\nand travel to the eastward and all good things attend you.\u201d And to the\nolder brother the offended god thus spoke: \u201cThy body shall be black, as\nthy soul is wicked and unclean; I will raise the east wind between you\nand your brother\u2019s family, so that you cannot go to them, yet from time\nto time I will permit them to come to you for the purposes of trade.\u201d\nWhen we consider that from earliest times the Tonga Islanders have kept\nup a constant intercourse with the Viti group, either warlike or\ncommercial, it is not difficult to apply the tradition or to point the\nmoral.\n\nThat the hostility in the early days of Polynesian settlement in the\nPacific was remembered by other tribes as well as the Tonga, and looked\nupon as a national vendetta, may be inferred from a remark made by\nQuiros in his account of the expedition of Mendana (1595), while at the\nisland of Santa Christina (Tahuata) in the Marquesan group. He says:\u2014I\nquote from Voyage de Marchand, vol. I, p. 227,\u2014that the natives, having\nobserved a negro on board of the admiral\u2019s ship among the Spaniards,\nsaid that to the south of their island there was land inhabited by\nblack men; that they were their enemies; that they used the bow and\narrow; and that the big war-canoes then lying in the bay of Madre de\nDios, were destined and being fitted to make war upon them. Quiros, not\nthen knowing the existence of the Viti group, discredited their story\nof the black men. The specialty, however, of their using the bow and\narrow points them out as the Papuans of the Viti group, to whom that\nweapon was and is familiar, while by the Polynesians generally it is\nnever or seldom used for purposes of war.\n\nWhether the Marquesans at that time actually carried on so distant a\nwarfare as between their group and the Viti, may or may not be called\nin doubt; but the fact, that they were acquainted with the existence of\nthe Papuan race in the Pacific, as distinct from their own, and with\ntheir peculiar weapon of war, and that that acquaintance was one of\nancient and intense hostility, I think cannot be doubted.\n\nIn a recent work, [287] Wallace argues very ingenuously that the\nPolynesian race is merely a modification of the Papuan race,\nsuperinduced by an admixture of Malay or some light-colored Mongol\nelement, the Papuan, however, largely predominating, physically,\nmentally and morally, but that such admixture probably occurred at such\na remote period as, through the lapse of ages, to have become a\npermanent type. He further asserts that the presence of a decided Malay\nelement in the Polynesian languages is altogether a phenomenon of\nrecent occurrence originating in the roaming habits of the chief Malay\ntribes, and says that this fact is proved by the presence of a number\nof actual modern Malay and Javanese words and not more Malay roots, as\nwould have been the case had their introduction been as remote as the\norigin of a very distinct race; and he concludes by saying that there\nare proofs of extensive migration among the Pacific Islands, but there\nare no proofs whatever of recent migration from any surrounding country\nto Polynesia, since there are no people to be found elsewhere\nsufficiently resembling the Polynesian race in their chief physical and\nmental characteristics.\n\nWith these propositions, I cannot agree. Wallace evidently classes the\nBattas, Dayas and Buguis as Malays,\u2014Malays of the modern generally\nreceived type. Independent of traditional and historical proofs to the\ncontrary, it does not seem to have occurred to him that those Battas,\nBuguis and Dayas, though from the same mother stock as the modern\nMalays, are an infinitely older off-shoot than the latter, and so\nregarded by them: that the Malays, instead of descending through\nBurmah, Siam and Malacca, claim for themselves a Hindu descent from the\neastern coast, the country of Kling and Telinga; and that when they\nemigrated from that grand officina gentium the Malay Archipelago was\nalready in possession of the Battas, Dyas and Buguis and their other\ncongeners and contemporaries, of which I claim the present Polynesian\nfamily to have been one. He overlooks moreover the fact that the\ntraditions, customs and language of those very pre-Malay occupants of\nthe archipelago, from Sumatra to Celebes and Flores, Savu, Rothi and to\nsome extent Timor, in a most remarkable degree point to central and\nnorthern India as their cradle and their source. He asserts that the\nPolynesian has a greater physical, mental and moral resemblance to the\nPapuan than to the Malay, and that ergo, he is, as regards origin,\nentirely distinct from the latter and merely a modification hardened\ninto a variety of the former. Had the author studied the remarkable\ndifferences, physical, mental and moral, which characterize some of the\nEuropean families now known to be descended from the same source\u2014the\nlow-browed, turned-up-nosed, large-mouthed, boisterous Celt, and the\nsquare-browed, aquiline-nosed, reserved Roman\u2014he may have concluded\nthat the Aryan descendants to the east would have been as diversified\nin their national and tribal development, as those to the west; and\nthat the same law of variation would operate on the one side as on the\nother. His remarks\u2014that the Malay element in the Polynesian languages\nis a recent phenomenon originating in the roaming habits of the Malays,\nand that that element\u2014instead of being composed of Malay roots,\npointing to a remote origin,\u2014is actually proven by the presence of a\nnumber of modern Malay Javanese words,\u2014may very probably apply to the\nwestern Papuans, but are void and unsustained, if applied to the\nPolynesians proper of the East and South Pacific. So far from the Malay\nelement being a modern intrusion into the Polynesian, the latter has\nnot only preserved many of the older forms of speech of the common\nMalay, but in the words which are common to it and its congeners, the\nBattas, Dayas and Buguis, the Polynesian form is generally the purest,\noldest and the least affected by phonetic corruption.\n\nAs to there being \u201cno proofs whatever of recent migration from any\nsurrounding country to Polynesia,\u201d it might be well to understand at\nthe outset what is meant by the word \u201crecent.\u201d Is it applied in its\nlimited sense conveying the idea of a few generations or a few hundred\nyears; or is it applied in a comparative sense, in which an event one\nor two thousand years ago may be called recent when compared with other\nevents of a still more remote age? If the former, there certainly are\nno proofs of a recent migration from any surrounding country, inhabited\nby a kindred race, that could account for the arrival and spread of the\nPolynesian in the South and East Pacific; if the latter, the physical,\nmental and moral resemblance of the Polynesian to the pre-Malay\noccupants of the Asiatic Archipelago, his traditions, customs and\nlanguage, prove,\u2014inferentially it is true,\u2014but prove beyond a doubt his\nmigration from that archipelago and his kindred with its former\npossessors, as much so as the Celt, the Greek, the Goth and the Slav\ncan be proved to have descended from the same stock in the west, that\ngave birth to the Hindu, Daya and Malay families in the east.\n\nAs regards the first settlers of the Hawaiian Islands, I am led to\nbelieve that they came from the Samoan group, through the Tahiti and\nMarquesas Islands; in other words, that the Tahitians came from Samoa,\nthe Marquesans from Tahiti, and the Hawaiians from the Marquesans. The\nMarquesans have legends and traditions which pretend to describe their\nwanderings in olden times, but the Hawaiians have none but that their\ngods came from Tahiti. But where history and tradition fail, I hold\nthat the gradual and phonetic corruption of the language will in a\ngreat measure indicate the halting places of those who speak it. We\nfind then in the Tahitian that the Samoan ng is replaced with n and the\ns dropped or replaced with t, while the f and the t are retained. On\nproceeding to the Marquesas we find that, with the exception of some of\nthe southern islands, ng and f have been replaced by n and h, and that\nthe k sound has become as prominent as the t. Arriving at the Hawaiian\ngroup we find not only s, ng, and f repudiated in toto and replaced by\nh, n or k, and by h or p, and that k has become the predominant sound\ninstead of t, but we find also the Tahitian causative hoa softened to\nhoo; we frequently find the k eliminated from between two vowels or at\nthe commencement of a word where it is retained in the other dialects;\nwe find words obsolete in the Hawaiian which still pass current in the\nother dialects with original or derivative meanings. We can thus trace\nthe people by the phonetic corruption of their language, as, I have no\ndoubt the Samoan (not in the present, but in its original form) could\nbe traced by competent philologists to that primordial source from\nwhich both the Turanian and Aryan languages issued.\n\nAt what period in the world\u2019s history the first Polynesian settlers\ndiscovered and occupied the Hawaiian Islands, it is now impossible\naccurately to define. Ethnologically, we can trace them backward to\nIndia; historically, we can not trace them even to their last point of\ndeparture, the Marquesas or the Society Islands. That they are of the\nsame race that now inhabit the eastern and southern parts of Polynesia\nis beyond a doubt. That that race was settled in the Asiatic\nArchipelago centuries before the Christian era, I believe to be equally\ncertain; but whether the emigration into Polynesia took place before\nthe Christian era, or was occasioned by the invasion of the forefathers\nof the Malay family from India about the commencement of that era,\nthere is nothing, that I am aware of, either in Polynesian, Malayan or\nHindu traditions to throw any light upon. In Hawaiian tradition, there\nis no distinct remembrance, and but the faintest allusion to the fact\nthat the islands were inhabited while the volcanoes on the leeward\nislands were still in an active state. It is impossible to judge of the\nage of a lava flow by its looks. Portions of the lava stream of 1840,\nflowing from Kilauea into Puna district of Hawaii, were in 1867 covered\nwith a luxuriant vegetation; while older flows in Puna, of which no\nmemory exists, the last flow from Hualalai in 1791 or 1792 through\nKekaha on the west of Hawaii, and the flow near Keoneoio in Honuaula,\nMaui, called Hanakaie, which is by tradition referred back to the\nmythological period of Pele and her compeers, look as fresh and glossy\ntoday as if thrown out but yesterday.\n\nGeologically speaking, the leeward islands are the oldest in the group\nand, with the exception of the legends of Pele and Hawaii Loa, there is\nno trace or tradition in the popular mind that their volcanoes had been\nactive since the islands had been inhabited. But both on Molokai and on\nOahu human remains have been found imbedded in lava flows of undisputed\nantiquity and of whose occurrence no vestige of remembrance remains in\nsong or saga.\n\nIn 1859, Mr. R. W. Meyer, of Kalae, Molokai, found in the side of a\nhill on his estate, some seventy feet beneath the surface and in a\nstratum of breccia\u2014volcanic mud, clay and ashes\u2014of several feet in\nthickness, a human skull whose every cavity was fully and compactly\nfilled with the volcanic deposit surrounding it, as if it had been cast\nin a mould, evidently showing that the skull had been filled while the\ndeposit was yet in a fluid state. As that stratum spreads over a\nconsiderable tract of land in the neighborhood, at a varying depth\nbeneath the surface of from ten to four hundred feet, and as the\nvalleys and gulches, which now intersect it in numerous places, were\nmanifestly formed by erosion\u2014perhaps in some measure also by subsequent\nearthquake shocks\u2014the great age of that human vestige may be reasonably\ninferred, though impossible to demonstrate within a period of one or\nfive hundred years preceding the coherent traditional accounts of that\nisland.\n\nHawaiian traditions on Hawaiian soil, though valuable as national\nreminiscences, more or less obscured by the lapse of time, do not go\nback with any historical precision much more than twenty-eight\ngenerations from the present (about 1865), or say 840 years. Within\nthat period the harbor and neighboring coast-line of Honolulu has\nremained nearly what it now is, nor has any subsidence, sufficient to\naccount for the formation of the coral-pan in that place, or subsequent\nupheaval been retained in the memory of those twenty-eight generations.\n\nI am tolerably safe, then, in asserting that these islands were\ninhabited 800 or 900 years ago, and had been inhabited for centuries\npreviously, by the same race of people that inhabits them now.\n\nProfessor Max M\u00fcller, in his Lectures on the Science of Language, has\nshown it to be very probable that in the 12th and 13th centuries before\nChrist the Tamul family had already been driven into Deccan and the\nsouthern parts of the Hindu Peninsula by the invading Aryans. With due\nattention to the course and character of those waves of migration, it\nbecomes also very probable that the Polynesian family had by or before\nthat time been driven into the Asiatic Archipelago, displacing in their\nturn the Papuan family. How soon or how long after that occupation the\nfirst adventurous Polynesians debouched into the Pacific, it is\nimpossible to even conjecture. But we know that, about the commencement\nof the Christian era, new swarms of emigrants from middle and eastern\nIndia invaded the area occupied by the Polynesians and spread\nthemselves from Sumatra to Timor, from Java to Manila, expelling,\nsubjugating or isolating the previous occupants.\n\nTaking this epoch as the starting-point for the appearance of the\nPolynesian in the Pacific, we have an interval of time of 900 to 1000\nyears, in which to people the various islands and groups now held by\nthe Polynesian family, and before we meet the uncontested Hawaiian\ntraditions which assure us that twenty-eight generations ago this group\nwas already peopled by that family.\n\nAmong the Hawaiian genealogies, now extant, I am, for reasons which\nwill hereafter appear, disposed to consider the Haloa-Nanaulu-Maweke\nline as the most reliable. It numbers fifty-seven generations from\nWakea to the present time, twenty-nine from Wakea to, and including,\nMaweke, and twenty-eight from Maweke until now. Fifty-seven\ngenerations, at the recognized term of thirty years to a generation,\nmakes 1710 years from now up to Wakea, the recognized progenitor and\nhead of most of the southern and eastern Polynesian branches\u2014or, say,\nA.D. 150, which would in a great measure correspond with the invasion\nand spread of the Hindu-Malay family in the Asiatic Archipelago. It\nbecame known to, and was acknowledged, however, in the time of\nKamehameha I, by his bards and genealogists, that the first thirteen\nnames on the Haloa line, to Nanaulu, were shared in common with the\nMarquesan and Tahitian branches of the Polynesian family. These then\nmust have existed before the occupation of the Hawaiian Islands, which\nwould leave sixteen generations or about 480 years in which to discover\nand people the islands previous to the era of Maweke and his\ncontemporaries\u2014the Paumakua of Oahu, the Kuheailani of Hawaii, the Puna\nfamily of chiefs on Kauai, the Hua family on Maui, the Kamauaua family\non Molokai, and others. By which of these sixteen generations, from\nMaweke up to Nanaulu, the islands were settled upon there is nothing\npositively to show. The historical presumption, however, would indicate\nNanaulu, the first of these sixteen, as the epoch of such discovery,\nand there exists still a Hawaiian tradition connected with the name of\nhis grandson, Pehekeula, a chief on Oahu.\n\nWe get, then, the following leading propositions as chronological\nsign-posts, approximately at least, of the Polynesian migrations in the\nPacific: 1. During the close of the first and the beginning of the\nsecond century of the present era, the Polynesians left the Asiatic\nArchipelago and entered the Pacific, establishing themselves on the\nSamoa and Tonga groups and spreading eastward and northward. 2. During\nthe 5th century Polynesians settled on the Hawaiian Islands and\nremained there comparatively unknown until 3. the eleventh century when\nseveral parties of fresh immigrants from the Marquesas, Tahiti and\nSamoa groups arrived at the Hawaiian Islands, and for the space of five\nor six generations revived and maintained an active intercourse with\nthe first-named groups and the mother-stock.\n\nIt is rather singular that while most of the principal groups of the\nPolynesian family claim, each for itself, the honor of being the\nfirst-created of mankind and, so to say, autochthones on their\nrespective islands\u2014as the Tonga, Samoan, Society and Hawaiian\nIslands\u2014with the exception of the legend of Hawaii Loa, the Marquesans\nalone own to a foreign birthplace and a migration from a far-off land.\nIn the meles and legends collated and preserved by Mr. Lawson, a\nresident of Hiwaoa, Marquesan Islands (and now held in MS. by Professor\nAlexander of Punahou College, Oahu, Hawaiian Islands), mention is made\nof a number of lands or islands, on which they successively stopped in\ntheir migration, ere they finally reached the Marquesan Islands, or, as\nthey are called by them, the Ao-maama. According to these, the\nMarquesans started from a land called Take-hee-hee, far away to the\nwestward from the group they now occupy; and the name by which they\ncall themselves is \u201cte Take.\u201d There are two accounts of their\nwanderings after being driven out of Take-hee-hee. One mentions\nthirteen places of stoppage before they arrived at Ao-maama, the\npresent Marquesan Islands; the other account mentions seventeen places\nbefore their final settlement on the last-mentioned group. During all\nthese migrations the Take, or Marquesan people represent themselves as\ncoming from below (mei-iao) and going up (una). Throughout the\nPolynesian groups, however, within the tropics, when a land is spoken\nof as iao, ilalo, iraro of the speaker\u2019s place, it invariably means to\nthe leeward, before the prevailing trade-wind. This being from\nnortheast or southeast, these migrations pursued a course from west to\neast, and thus corroborate the Polynesian descent from Asia or the\nAsiatic Archipelago.\n\nThat the Polynesians, during their sojourn in India or the Indian\nArchipelago, had received no inconsiderable share of the culture and\ncivilization which the ancient Arabs, through their colonies and\ncommerce, had spread over these countries long before the Vedic branch\nof the Aryans occupied Aria-warta or had crossed the Ganges,\u2014there is\nmuch in their legends, customs and religions to denote. Whether that\nculture was received however, while in India or in the Archipelago, it\nis now impossible to decide. That those old-world Arabs, those Cushites\nof the Indian records and of Holy Writ, had, long before the Vedas were\nwritten, controlled the ante-Aryan peoples of India and its\nArchipelago, and moulded them to their own usages and religion is now,\nI believe, an admitted fact by antiquarians and ethnologists. That that\nculture and those usages were greatly modified by the subsequent\noccupation and predominancy\u2014temporal and spiritual\u2014of the Aryan race,\nand that that, in its turn, was reacted upon by the previous Arab or\nCushite culture, there are numerous proofs in the Hindu writings. Hence\nthat mixture of myths, that jumble of confused reminiscences, which\nstock the legends and load the memory of the Polynesian tribes.\nMonotheism, zabaism, polytheism and fetishism were inextricably mixed\nup in their religious conceptions, and while the two latter were the\nordinary practice of everyday life for, at least, the last thirty\ngenerations of their abode in the Pacific, yet glimpses of the former\nwere retained in their memory and hoarded as deposits \u201cmai ka Po\nmai\u201d\u2014from a hoary antiquity\u2014by their kilos, kaulas and kahunas\n(prophets and priests). Hence their diversity of worship: some tribes\nmaking Kanaloa, some Kane, some Kali, some Atea the chief of their\ndeities and the originator of all things. Hence some tribes continued\nthe Arab practice of circumcision, while others did not. Hence the Arab\ninstitution in social life of independent yet confederated communes\namong some tribes, while the monarchial or feudal system obtained among\nothers. Hence the Arabic type of truncated pyramids in the shape of\ntheir temples, side by side with the Hindu practice of promenading\ntheir god in gorgeous processions. Hence while the Arab doctrine of a\nprimal chaos is retained by nearly all the Polynesian tribes, some\nstill retain the Braminical doctrine of the World-egg. So far as I am\nacquainted only one of the Polynesian tribes designates itself by a\nnational name, other than that of the habitat or country which they\noccupy, and that is the Southern Marquesans. They call themselves the\nnation or tribe of the Take\u2014te Take. Now this word, allowing for the\nPolynesian pronunciation, is identical with Tasi, an ancient national\nname, by which Iranian writers designated the Arabs of Southern and\nEastern Arabia, from Yemen to Irak-Arabi; and their progenitor was\ncalled \u201cTaz,\u201d probably representing \u201cTasm,\u201d one of the twelve original\ntribes of the old Cushite race, according to Arabian traditions. The\nname occurs again in Thas-os, an island in the \u00c6gean, off the coast of\nThrace, which, according to Herodotus, was colonized by the Ph\u0153nicians\nand called after their leader Thas-us. This Ph\u0153nician origin and name\nconnects it with the great Cushite family in race and language of which\nthe Ph\u0153nicians formed so conspicuous a branch. The same word occurs\nagain in \u201cDesi,\u201d a name by which the Sanskrit writers designated the\nlanguage of the people who occupied India before the Aryans entered it.\nThis word occurs again in \u201cDasyus,\u201d a name by which the Sanskrit\nspeaking Aryans designated the non-Aryan population of India, who were\nalso called by them \u201cRakshasha\u201d and \u201cMlechcha,\u201d the latter of which\nwords still survives in the Polynesian maloka and with the same\nmeaning\u2014impious, profane\u2014as in the Sanskrit.\n\nThe inhabitants of the plateau of Moldi, opposite the Island of Massua,\non the coast of Abyssinia, being of the pure Greek race and speaking\nthe Tigrai dialect of the old Ethiopian, are called Khasi by the Arabs,\nsignifying \u201cunaltered, pure.\u201d\n\nThe word take, as expressing a nation or race, exists in other\nPolynesian dialects under the form of tae, tai or kai, which in the\nMarquesan itself is used interchangeably with the former. Thus we find\nAni-tai and Ahee-tai for Anitake and Ahee-take. In the Tonga group tai\nis a common expression to designate a race, people or\ngeneration\u2014Kai-Fiti, Viti people, Kai-Tonga, Tonga people, etc. In\nHawaiian we find Kakai, a family including servants and dependents.\n\nIn the Hindu legend of Arachandran, [288] the perfect man, it is said\nthat when he had been tormented and tried and driven out of his\nkingdom, he started to go to the country of Kasi, on the Ganges. The\n\u201cKhasi\u201d in Abyssinia, and the \u201cKasi\u201d on the Ganges were both of Cushite\norigin. Again, in the Polynesian legends reference is made to a country\ncalled Kua-i-helani and a king of that country called Iku or Aiku who\nhad twelve children, whose adventures and exploits are fully related in\nthe legend of Aukelenuiaiku. Now we know from Indian lore that, far off\nin the prehistoric times, a famous king ruled over Arabia and upper\nEgypt whose name was It or Ait, and whom the Greek traditions called\nAetus. [289] We know that before the Aryans entered India, and long\nafter, they called the country between the Mediterranean and the Indian\nOcean and Persian Gulf by the name of \u201cCusha-dwipa,\u201d and that the same\nextent of country was by the Semite Hebrews called \u201cCush.\u201d These words\nin Polynesian pronunciation would infallibly become either \u201cKua\u201d or\n\u201cKu,\u201d the suffixed \u201cHelani\u201d being merely an epithet of grandeur and\nglory.\n\nAgain, Oro or Koro, of the Society and Hervey groups, was the terrible\nGod of War, on whose altars human sacrifices were offered. He was the\nson of Kangaloa, the principal deity of these groups. His name and\nattributes forcibly recall Horus the son of Osiris of Egyptian\ntraditions and uro the Egyptian hieroglyphic name for king, as well as\nHor the invincible War-God, from time immemorial, of the Raypoots in\nNorthwestern India. \u201cGourou\u201d or \u201cGoro,\u201d moreover, is an old Indian and\nJavanese word for deity in general, and its modern meaning is \u201ca\nreligious instructor.\u201d [290]\n\nUnless, then, we concede the origin of the Polynesian family to have\nbeen, proximately in the Asiatic Archipelago, more remotely in India,\nas one perhaps of the many branches of the Dravidian family, certainly\nas one of the ante-Aryan peoples living there and being more or less\nimpregnated with the Arab blood and culture which in these early days\ncontrolled India, the Indian Ocean and all the coasts and islands near\nit, from Mozambique to Japan,\u2014unless we concede this, Polynesian myths,\nsongs, traditions and customs become unintelligible, and the people\nitself becomes an historical puzzle, an ethnological accident.\n\nIn one of the Marquesan legends or religious chants of the creation of\nthe world\u2014Te Pena-pena\u2014by the God Atea, the then known world extended\nfrom Vavau to Hawaii, \u201cme Vavau i Hawaii;\u201d and after the earth was made\nor, rather, brought to light, the order was given:\n\n\n Pu te metani me Vevau\n A anu te tai o Hawa-ii\n Pu atu te metani me Hawa-ii\n A anu te ao o Vevau.\n\n\n(Blow winds from Vavau and cool the sea of Hawa-ii; blow back winds\nfrom Hawa-ii and cool the air [or the region] of Vavau); and the burden\nof each stanza or act of creation is\n\n\n O Vevau me Hawa-ii.\n\n\nAgain in the chant of the Deluge, it is said that after the flood the\nribs of the earth and the mountain ridges of Hawaii rose up and\nextended far and near over the sea of Hawaii\n\n\n Una te tai o Hawaii.\n\n\nThe question now arises where and what were this \u201cVevau\u201d and \u201cHawaii,\u201d\nwhich constituted the boundaries of the world when this chant was\ncomposed?\n\nI have already stated that the large bay of Coupang, on the Island of\nTimor, was formerly called Babao. This bay and surrounding country was,\nat the time of the European settlements there, an independent state and\nkingdom, and it is highly probable that in ancient times, before the\nMalay element preponderated in the Indian Archipelago, it might have\ngiven its name to the whole island, inasmuch as that name is found in\nthe nomenclature of islands, districts and places which the Polynesians\ncarried with them into the Pacific and adapted to their new habitats.\nBut Babao is and would be Vavao or Vevao in any of the Polynesian\ndialects, for they have no letter b. If I am right in this, it becomes\nintelligible why Vavao or Timor should have been quoted as the one\nterminus of the known world to the people then occupying the\narchipelago from there to Java or Sumatra. To those people, at that\ntime, it was the eastern-most land then known, and, when the Malay\nelement assumed the preponderance in the archipelago, it was called\n\u201cTimor\u201d or \u201cThe East,\u201d plainly indicating that it was also by them at\nthat time considered as the extreme east.\n\nI have already stated that I consider the Polynesian word Hawaii as\ncorresponding to, or representing the word Jawa, as applied to the\nsecond island of the Sunda group. From the pronunciation of the word in\nthe different Polynesian dialects I was led to believe that its\noriginal name in Polynesian mouths was \u201cHawa-iki\u201d or Little Jawa. It is\npossible, however, that it may also have been, as pronounced in some\ndialects, Hawa-ii or Sava-ii,\u2014the raging furious (as applied to\nvolcanic mountains) Hawa or Sava or Saba. How far this name was applied\nto the western islands of the Sunda group I am unable to say. We know\nthat Ptolomy, the geographer, designated Sumatra as \u201cJaba-din.\u201d It may\ntherefore very probably in times anterior to him have included a\nportion or the whole of the latter island as well as the present Java.\nBe this as it may, the frequent allusions made in the chant referred\nto, to the sea of Hawaii (te tai o Hawaii)\u2014the Jawa sea, points with\nsufficient accuracy to this island as the western terminus of the world\nas known to those who composed that chant.\n\nIn this way the expression used in the chant regarding the wind\nreceives a force and application, which under no other construction it\ncould have received. It then applied to the regular monsoons which blow\nover that part of the world: \u201cBlow wind from Vevao (from the east) and\ncool the sea of Hawa: blow back wind from Hawa (from the west) and cool\nthe region or air of Vevao.\u201d\n\nThe Hawaiian appellations for the same cardinal points, while they\ndiffer in name, tend to the same result. In the Hawaiian group the\nNorth is called, among other names, \u201cUlunui,\u201d \u201cUliuli,\u201d \u201cHakalauai,\u201d\n\u201cMelemele,\u201d but these are known by tradition to have been names of\nlands, situated to the north of some former habitat of the people, of\nwhich all knowledge and remembrance was lost save that they were\nsituated to the north of them, and were visited at one time by that\nfamous voyager, whose exploits survive in song and saga,\nKaulu-a-Kalana. Among the names for the South occurs that ancient one\nof lipo, also of lepo. The former signifies blue, black or dark, and\nhence the deep water in the sea; the latter is synonymous with moana,\nthe deep open ocean. Now, there is no land to the north of the Hawaiian\nIslands within reach or ken that could have suggested these names as\ncognomens or epithets for the North, while moana lipo, the dark,\nbottomless ocean, approaches them not on the south only, but on every\nside. Those names, therefore, bespeak a foreign origin, and that origin\nI hold to have been in the Sunda Islands. No other configuration of\nland can account for it.\n\nThough none of the above statements, singly, amounts to a positive\nproof, yet, taken together, I think they furnish sufficient induction\nto warrant the conclusion that the Polynesian family in the Pacific,\nfrom New Zealand to the Hawaiian group and from Easter Island to the\noutlying eastern portion of the Viti Archipelago, is descended from a\nbranch that was agnate to, but far older than, the Vedic branch of the\nAryan race; that it had entered India long before the Aryans; that,\nwhile there, it became moulded to the Cushite-Arabian civilization of\nthat time and more or less mixed up with the Dravidian branches, who\neither were in India before it, or entered there from the northeast;\nthat, whether driven out by force or leaving for colonizing purposes,\nit established itself in the Indian Archipelago at an early period and\nspread itself from Sumatra to Timor, from Borneo to Manila; that it was\nfollowed into this archipelago by Brahmanized Dravidians and other\ntribes from Deccan who, in their turn, obtained the ascendancy and\ndrove the Polynesians to the mountains and the interior of the larger\nislands or compelled them to leave altogether; that no positive time\ncan be assigned for leaving the Asiatic Archipelago and pushing into\nthe Pacific\u2014it may have occurred centuries before the present era, but\ncertainly was not later than the first century of it, or thereabout;\nthat the diversity of features and complexion in the Polynesian\nfamily\u2014the frequent high forehead and Roman nose and light olive\ncolor\u2014attest as much its Aryan relation and Cushite connection, as it\ndoes its intermixture with the Dravidian and Malay branches before and\nsubsequent to leaving India; and that if the present Hindu is an Aryan\ndescendant, the Polynesian is, a fortiori, an Aryan ancestor.\n\n\n\n\n\n\n\n\nTRADITIONAL HAWAIIAN HISTORY.\n\n\nI have read with a great deal of interest the efforts made by various\nwriters in the Hawaiian journals to restore and to publish the\ntraditions, histories, songs and sagas, pertaining to the Hawaiian\npeople. They have a value and being far greater than many would at\nfirst conceive of, whether historically, ethnologically or\nphilologically considered; and their preservation and critical\ncollation and analysis are objects well worthy of the time and trouble\nof men of leisure and ability. I have every reason to believe that what\nhas so far been published is but a small part of the material that may\nyet be collected, if proper inquiries were made. It would be as absurd\nand incorrect to date Hawaiian history from the time of Captain Cook,\nas it would be to date English history from the time of the Norman\nConquest, while the previous national life of the Hawaiian people is\nlaid bare to the critical observer in numerous meles, kaaos, and\nmoolelos, preserved and handed down from generation to generation, not\nby foreign dilettante or men of no standing, but by the most jealous\ncare of chiefs, priests, and bards, independent in their source and\npreservation, crossing, clashing or confirming each other. Though the\nhistorical thread which underruns these traditions is often overlaid\nwith fables, superstitions and exaggerations, yet I contend that from\nthe very nature of their independent sources they are a most valuable\nmaterial from which to rehabilitate Hawaiian history for centuries\nanterior to Capt. Cook. The critical canon which refuses to build up\nhistory from tradition, and receives nothing but contemporary writers\nor monumental records as evidences of fact, seems to me more nice than\nwise under certain circumstances. When Niebuhr ran his pen through\nRoman history previous to the sack of the city by the Gauls, it was not\non account of the worthlessness of the Roman traditions, for he never\nhad them in their pure and simple archaic form, nor yet a trust-worthy\ntranslation of them in either Greek or later Latin, but only such as\nthe prejudice, credulity, ignorance and uncritical manipulation of\nTroy, Dionysius of Halicarnassus and others, had made them. And I am\nfain to believe that had either Niebuhr or Sir Cornwall Lewis stood\nface to face with the Roman, Etruscan and Sabinian traditions in their\noriginal, unadulterated form, while yet presenting a living impress of\ntheir respective peoples, so far from rejecting, they would have turned\nthem to the best account in elucidating the times of which they\ntreated.\n\nNow as regards Hawaiian traditions, we have, or may have\u2014if proper and\nspeedy means are taken before the present generation of\nquinquagenarians becomes extinct,\u2014a number and various series of\ntraditions, genealogies, songs, histories, tales, prayers, rites of\nworship, land divisions, social and economical rules, agricultural and\nmaritime instructions, all of them in the original language, bearing\nintrinsic and unmistakable proofs not only of their genuineness and\ngreat age, but also of different epochs of composition; and all of them\nissuing from and attached not to one grand overshadowing dynasty of\nchiefs to whose vanity, ambition and pretensions they might have been\nmade subservient,\u2014but to three, four, sometimes five or more equally\nindependent rival dynasties, scanning each other\u2019s claims and\npretensions with jealous care and asserting their own with the fullest\nfreedom.\n\nOf the almost incredible tenacity and faithfulness with which these\ntraditions were preserved and handed down, abundant proofs exist in the\nuncorrupted exactness with which they are repeated even at this late\nday, when collected and written down as delivered by the old people in\nvarious parts of the islands. I have two independent sets of the prayer\nand chant of \u201cKapaahulani\u201d (\u201cHe Elele kii na Maui\u201d), recounting the\ngenealogy and exploits of Kualii, a famous King of Oahu,\u2014one collected\non Hawaii, the other on Oahu\u2014and yet\u2014though it is perhaps the longest\npoem in the Hawaiian language, having six hundred and eighteen\nlines\u2014the two versions do not differ to a word; so tenacious was the\nmemory, so faithful the preservation of the original composition. I\nhave also a double version of the remarkable chant or prophecy of\nKaulumoku (\u201cO Haui ka lani etc.\u201d) regarding Kamehameha I, composed\nyears before the conquest of the islands by the latter, and containing\nfive hundred and twenty-seven lines; one version collected on Maui, the\nother on Hawaii, and the only difference between the two is the\nomission of one line in the Hawaii version. Though parts of the first\npoem are evidently of older date than the others, yet the poem as a\nwhole can not well, from merely genealogical consideration, be less\nthan two hundred years old. The latter poem was evidently composed\nbefore the year 1786, the approximate date of the author\u2019s death, while\nKamehameha I was still ruling over only one third of Hawaii and\nstruggling with no marked success against the combined forces of\nKeawemauhili and Keoua. And thus with many other meles and chants of\nmuch older date, bearing record of contemporary events and of the past\nreminiscences of this people.\n\nIt is historically on record that a Spanish vessel under Capt. Gaetano,\nsailing from Acapulco to Manila, did about the year 1542 discover\ncertain islands in the North Pacific, corresponding in latitude to the\nposition of the Hawaiian Islands, though over ten degrees too far east\nin longitude; and that one of them, thought to be Hawaii, was called La\nMesa by the Spaniards. But that record, and no subsequent or preceding\nrecord yet known in the Spanish archives, make any mention that these\nislands were ever visited by the Spanish navigators. [291] Here the\nnative tradition comes to our aid; and that tradition is clear and\npositive and was well known before the arrival of Captain Cook, and is\nin substance this, that, in the time of Keliiokaloa, the son of\nUmi-a-Liloa, a vessel was cast away on the southwestern coast of Hawaii\nand three persons were saved from the wreck, viz: two men and one\nwoman, who were kindly received and remained the balance of their lives\nin the country, marrying and having children with the aborigines. The\nfirst question which arises is, when did Keliiokaloa live? We know from\nnumerous native genealogies, original on different islands, attached to\ndifferent dynasties and families, crossing and confirming each other,\nthat Keliiokaloa was the eighth generation previous to the birth of\nKamehameha I. Now Kamehameha I died in May, 1819, and was at his death\nabout eighty years old, making the time of birth approximate to the\nyear 1740, perhaps one or two years earlier. Deducting the generation\nof which Keliiokaloa was one, seven generations are left between the\ntime of the shipwreck (and landing of the foreigners), mentioned in the\ntradition, and the birth of Kamehameha I. [292]\n\nWhether that arrival of foreigners of European extraction was the only\none which occurred during the time that the Spaniards monopolized the\nnavigation in the North Pacific, I have found nothing positive in the\nnative traditions, to either affirm or deny; though I have inferential\nreasons to believe that others besides those alluded to above did touch\nat some of these islands. In the well-known pule or chant of\nKapaahulani, the King of Oahu, Kualii,\u2014who during some portion of his\nlife at least was contemporary with Keawe, the great grandfather of\nKamehameha\u2014is made to say of himself that he knew Tahiti. I quote the\nverse as it has been handed down:\n\n\n Ua ike hoi wau ia Tahiti,\n He moku leo pahaohao wale Tahiti.\n No Tahiti kanaka i pii a luna\n A ka iwikuamoo o ka lani\n A luna keehi iho,\n Nana iho ia lalo.\n Aole o Tahiti kanaka;\n Hookahi o Tahiti kanaka, he haole.\n Me ia la he Akua,\n Me oe la he kanaka\n He kanaka no. [293]\n\n\nAt the time when Kualii lived and ruled, (say 1675 as the central epoch\nof his exploits,) the visits and excursions of the Hawaiians in their\nown canoes to foreign lands had been discontinued for many generations,\nand, while the memories of former journeys were kept green in numerous\nfamilies, yet since the days of ... no song nor saga records such\njourneys by the boldest and bravest of Hawaiian heroes, until this\navowal of Kualii stands forth in its solitary grandeur, awakening\ndiscussion on the following points:\u20141. Which was the Tahiti that Kualii\nvisited? 2. Did he visit it in his own vessel, canoe or peleleu, or was\nhe, like Kaiana in after years, taken away by a foreign vessel and\nreturned by the same?\n\n1. To the Hawaiian people, in their own language, Tahiti means\ngenerally a foreign country,\u2014a country outside of and beyond their own\ngroup. When reference is made in the Hawaiian songs and sagas to any of\nthe Tahitis with which they had frequent and intimate intercourse up to\na certain period, the particular Tahiti is generally specified with\nsome special epithet affixed, as Tahiti-ku, Tahiti-moe, Holani-ku,\nNuumealani, Holani-moe, Lulokapu, etc., but these and others,\nrepresenting islands to the south and southwest of this group, are\nnowhere spoken of as with a leo pahaohao\u2014an entirely different\nlanguage\u2014not different in dialect, but different in kind. When\ntherefore Kualii about the middle or latter part of the seventeenth\ncentury speaks of the Tahiti which he visited as being a country with a\nleo pahaohao, he did not and could not mean any of the Central or South\nPolynesian Islands. Moreover, when he says that he there saw the\n\u201chaole\u201d\u2014the white-skinned man\u2014the inference is plain that it was not a\nTahiti inhabited by kindreds of his own race; for the South Pacific\nTahitis had not then been taken possession of, or settled upon by\nEuropeans. The probability therefore is strong that the Tahiti he\nrefers to was either the western coast of Mexico or Manila where the\nSpaniards were settled and held possession.\n\nI have no doubt that the ancient Hawaiians had a knowledge of the\nmainland of America\u2014at present Mexico or California\u2014and that they\ndesignated it under the rather indefinite appellation of Kukulu o\nTahiti\u2014the farthest ends of foreign lands;\u2014but that knowledge was\nacquired before that coast was occupied by the Spaniard, for the meles\nand legends which refer to it make no mention of the \u201chaole\u201d up to the\ntime of Kualii.\n\n2. How did Kualii get to Tahiti? The intercourse between this group and\nother groups of Polynesia or the American mainland of which the older\nmeles speak so frequently, had ceased many generations before Kualii\u2019s\ntime, and Hawaiian navigation was then limited to the seas and islands\ncomprising the group. Even the Kauai rovers, noted as the most daring\nand skilful throughout the group, had lost the knowledge or the means\nof going to Tahiti. I have shown that Kualii lived within the period\nwhen the Spanish-Manila trade from the Mexican coast was at its height.\nIt is historically on record that the Spanish discovered this group\nabout 1542; it is traditionally on record that Spaniards (for no other\nforeigners or \u201chaoles\u201d then navigated the North Pacific) were cast away\non Hawaii within a range of twenty years, above or below that period;\nand there are reasons for believing that more than one galleon, during\nthe time of the Spanish monopoly of the Manila trade, either visited\nthe islands directly, or went so near to them as to be able to pick off\nany natives who might have been at sea in their canoes at the time of\nthe passing of the galleon.\n\nThough Hawaiian tradition is silent as to the manner in which Kualii\nvisited Tahiti the land of the \u201chaole,\u201d it is positive as to the fact;\nand the only reasonable explanation I can offer is that a Spanish\ngalleon in passing these islands picked up Kualii, at sea or ashore,\nvoluntarily or as a hostage, and returned him on its next trip. And\nwhat was thus done in one instance, and of which tradition has been\nretained because the object of it was one of the highest chiefs in the\ncountry, whose renown in after times filled the land from one end to\nthe other, may have occurred in other instances before or since with\nmen of lesser note of whom tradition is silent or has been lost.\n\nProbably the best informed Hawaiian archaeologist of the present day is\nS. M. Kamakau, but even he is often very credulous, inconsistent and\nuncritical. He has published, through the various newspapers, several\ngenealogies of the ancient chiefs, but beyond the time of Umi-a-Liloa\nof Hawaii, Piilani of Maui and Kaihikapu-a-Manuia and Kakuhihewa of\nOahu, his love of antiquity often lead him into irreconcilable\ndifficulties. For instance, when Lauli-a-laa, the son of Laamaikahiki,\nwho is forty-sixth from Haloa on the Ulu and Puna-imua line of descent,\nis represented as having married Maelo (w), daughter of Kuolono, and\nwho is thirty-fourth on the Nanaulu straight line from Haloa, there is\nevidently either a large gap in the Nanaulu line or a corresponding\nincrease by the insertion of collateral branches in the Puna-imua line.\nWhen Kelea, the wife of Kalamakua, the thirty-ninth on the Nanaulu\nstraight line, is represented as the sister of Kawaokaohele, the\nfifty-sixth on the Hema and Hanalaaiki line, the same discrepancy\nappears. The Kauai genealogies, which I have received from Hon. D.\nKalakaua, make only forty-five generations from Wakea, through the\nNanaulu-Muliele-alii-Kumuhonua-Elepuukahonua line, to Kamakahelei and\nto Kumahana who were contemporaries of Kamehameha I, the sixty-fourth,\nif not the sixty-fifth from Wakea through the Ulu-Hema-Hanalaanui line.\nThe Kauai genealogy makes Kualii the forty-third from Haloa, whereas\nthe Oahu genealogy, through Moikeha, the brother of Kumuhonua, makes\nKualii the forty-ninth from Haloa; the discrepancy lying between the\nthirty-first and thirty-eighth of the Kauai-Elepuukahonua line. [294]\n\nFrom comparing the various genealogies, sagas and meles it becomes\nevident that the time of Maweke\u2019s sons and grandsons, on the Nanaulu\nstraight line, was a time of great and general convulsion. It was the\nHomeric period of Hawaiian history. This was the period of grand\nenterprises; of voyages to and from Tahiti. This period is the\nprincipal starting point of most of the Kauai, Oahu, Molokai, and some\nof the Maui and Hawaii genealogies; and Maweke is the only line which\nkeeps the correlation of its branches in any way consistent and\nconformable, not only to their natural relation, but also to\ntraditional evidence and to historical requirements. [295]\n\nIt is well known to tradition and recorded in songs and sagas that\nbefore the time of Pili-Kaaiea there was a vacuum in the\nHawaii-Hanalaanui-Hema line of aliis, and from the antiquarian lore of\nS. M. Kamakau, throwing light on the ante-\u201cPili\u201d period, I am forced to\nconclude that at least seventeen generations, as quoted in the Hema\ngenealogy of the Hawaii chiefs, must be thrown out in order to make\nsubsequent well-known generations fall into their places as indicated\nby the Oahu, Kauai or Molokai lines of descent from Maweke and his\nsons. Thus when all the traditions and meles make Kaaipahu the\nforty-ninth on the recognized Hawaii-Hanalaanui-Hema line, the husband\nof Hualani, the great-great-granddaughter of Keaunui-a-Maweke and\nthirty-third on the Nanaulu line, then inferentially but effectively\nconfirm the statement of Kamakau of the displacement of the seventeen\ngenerations interpolated on the Hawaii line, either immediately\npreceding Pili, or between Ulu and Aikanaka. At any rate it makes\nPili,\u2014who, it is well known, arrived from Tahiti with Paa and became\nthe founder of the new and later line of Hawaii aliis\u2014contemporary with\nthe grand period of migrations recorded in the meles and sagas of the\nsons and successors of Maweke.\n\nThe Maui-Hanalaa-iki line must suffer a similar curtailment in order to\nbring its prominent historical figures in consonance with Oahu and\nKauai genealogies. Thus when all accounts agree in making Kelea, the\nsister of Kawaokaohele of Maui and aunt of Piilani, the wife of Lo\nLale\u2014brother of Piliwale of Oahu\u2014there can be no doubt of their\ncontemporaneity. But the Oahu-Nanaulu line makes Lo Lale the\nthirty-ninth or forty-first from Wakea, and the Maui-Hanalaa-iki line\nmakes Kelea the fifty-sixth from Wakea, thus showing the same\nirreconcilable difference of from fifteen to seventeen generations as\nwe encountered in the Hawaii-Hanalaa-nui line.\n\nI am further more inclined to consider the Oahu-Nanaulu straight line\nof descent as the most correct and reliable, inasmuch as I find it\ncorroborated by an examination of nearly all the correlative branches\noriginating from the children and grandchildren of Maweke, the\ntwenty-eighth on the Nanaulu line from Wakea. Thus the line of\nKalehenui-a-Maweke, culminating in Kaakaualani, the wife of Kakuhihewa,\ncorresponds exactly with the line of Mulielialii-a-Maweke ending in\nKakuhihewa. Thus the line of Keaunui-a-Maweke, through Nuakea,\nKalahumoku, Moku-a-Hualeiakea, to the children and grandchildren of\nUmi-a-Liloa in Hawaii, the uncontested contemporaries of Kakuhihewa, is\nequally full and correct. I am therefore inclined to consider the\nNanaulu line, including its branches, not only as the most correct, but\nas the main trunk of Hawaiian genealogy. And that it was so considered\nby the ancient Hawaiians themselves, I infer from the evident and\nrepeated desires of the Hawaii and Maui chiefs to connect themselves\nwith the Kauai and Oahu branches of this line, and by the fact that\nKauai was looked upon by them as the cradle of knowledge, skill, laws\nand religion.\n\nBetween the different genealogies, as I have received them, the\nfollowing discrepancies appear, which in my opinion, indicate either\ngaps in one line, or additions in another. There are certain luminous\npoints of coincidence or contemporaneity, well established by the\nuniform tradition accompanying all the lines of descent, which in a\nmeasure will help to correct some of the lines of descent. The\ndiscrepancies are these:\n\n1. From Wakea to Kakuhihewa, on the straight Nanaulu line, through\nMulielealii and Maelo (w), there are forty-five generations, Kakuhihewa\nincluded.\n\n2. From Wakea to Kakuhihewa, on the Ulu-Puna-imua line, through\nLaulialaa\u2014Maelo\u2019s husband\u2014there are fifty generations, the difference\nlying between Ulu and Laulialaa.\n\n3. From Wakea to Kahoukapu, on the Ulu-Hema-Hanalaanui line, there are\nfifty-one generations; but from Wakea to Laakapu (w) (the wife of\nKahoukapu and sister of Laulialaa) there are only forty generations on\nthe Ulu-Puna-imua line. The difference lying probably between Hema and\nPili-Kaaiea, whom all the traditions correspond in asserting as having\ncome from Tahiti with Paao the Kahuna about the time of the great\nmigration which characterized the age of Moikeha, Olopana, etc.,\nchildren of Mulielealii and their contemporaries.\n\n4. The traditions all agree that Kanipahu of Hawaii married Hualani (w)\nof Molokai. But Kanipahu stands forty-sixth on the Ulu-Hema and\nHanalaanui line, whereas Hualani stands thirty-fourth on the Nanaulu\nstraight line through Keaunui-a-Maweke and his daughter Nuakea.\nKaakaualani (w) the wife of Kakuhihewa, stands forty-sixth on the\nNanaulu straight line, through Kalehenui-a-Maweke; but her mother,\nKauhiiliula-a-Piilani, stands fifty-eighth on the Ulu-Hema and\nHanalaa-iki line; thus showing that notwithstanding the era of\ncommotion, displacement and migration, above referred to, the Nanaulu\nstraight line, through Maweke, his children and grandchildren, not only\nmaintain a wonderful correspondence and regularity between themselves,\nbut each and all of them unite in pointing out the discrepancies and\nprobable interpolation on the Hema-Hanalaa lines of descent. The first\nmentioned contemporaneity is those of Auanini on the Ulu-Puna-imua\nline, and of Mua and her husband Kaomealani on the Maweke-Kalehenui\nline from Nanaulu. Auanini stands thirty-first on his line from Wakea,\nand Mua stands thirty-second on the other line. Tradition is\ncircumstantial that in their time the first foreigners (haole) came to\nthis group\u2014to Oahu, off Mokapu.\n\n5. The second recognized contemporaneity, that I have been able to find\nin the meles and kaaos in my possession\u2014saving and excepting always\nwhat may hereafter come to light\u2014is that of Kanipahu and his wife\nHualani. According to the genealogy published by D. Malo, Kanipahu was\nthe forty-ninth from Wakea, and according to the\nNanaulu-Keaunui-a-Maweke line Hualani was the thirty-fourth from Wakea.\n\n6. The next recognized contemporaneity is that of Kalaunuiohua,\naccording to D. Malo the fifty-second from Wakea on the Hema-Hanalaanui\nline, and Kukona of Kauai with whom he made war, and who is the\nforty-third on the Ulu-Puna-imua line.\n\n7. The next is that of Luakoa of Maui, forty-eighth or forty-ninth on\nthe Hema-Hanalaa-iki line, who made war on Mailikukahi who stands\nthirty-ninth on the Nanaulu straight line through Mulielealii and\nMoikeha.\n\n8. The next is that of Kahoukapu of Hawaii, standing fifty-fourth on\nthe Hema-Hanalaa-nui line, who married Laakapu, daughter of\nLaamaikahiki, and who consequently stands fortieth on the Ulu-Puna-imua\nline.\n\n9. The next is what may be considered as the historical, though\nmedieval, period of Hawaiian national life, viz: that of Piilani of\nMaui, Umi of Hawaii, and Kalaimanuia of Oahu. The second stands\nfifty-eighth from Wakea, according to D. Malo; the first is\nfifty-seventh on the Hema-Hanalaa-iki line, and the third is\nforty-third on the Nanaulu straight line.\n\nFrom this time the different lines run with great regularity and\ncorrespondence, and were proper authorities available, I think every\napparent discrepancy could be satisfactorily explained.\n\nI regret that I have only two genealogies of the Kauai chiefs: one\nfurnished me by the Hon. D. Kalakaua, the other published by S. M.\nKamakau. The first gives only forty-four generations from Wakea to\nKualii of Oahu and Kauai; the second gives sixty generations during the\nsame period. The first counts through Mulielealii, Kumuhonua and\nElepuukahonua; the latter through Ulu and Puna-imua, and Ahukini-a-laa.\nThe first falls five generations short of the Nanaulu line through\nMoikeha to Kualii. The latter over-runs six generations, counting from\nLaulialaa and Ahukini-a-laa who were brothers, besides the discrepancy\nof five generations already noticed between the Nanaulu and Puna-imua\nlines, previous to Laulialaa.\n\nBut, if we cannot reconcile the line of Hema-Hanalaa-nui with that of\nNanaulu in descending the two streams from Wakea, let us ascend the\nstreams of two such well-known contemporaries as Kualii of Oahu\n(Nanaulu) and Keawe of Hawaii (Hema-Hanalaa-nui). If we thus ascend\nsixteen generations on each line, we shall meet again with Hualani (w)\non the Nanaulu-Keaunui-a-Maweke line, and with her husband Kanipahu on\nthe so-called Hema-Hanalaa-nui. Thus showing that from Kanipahu,\nperhaps even from Kaniuhi, there has been no break or discrepancy in\nthe latter line. Sixteen or seventeen generations upward from Kualii,\nhowever, bring us to the grandchildren of that boisterous period in\nHawaiian history when Moikeha, Kumuhonua and Olopana, the children of\nMulielealii-a-Maweke, filled Hawaiian tradition with their exploits and\nadventures abroad and at home; when voyages to and from Tahiti were of\ncommon occurrence; and when many changes and additions to the customs\nand worship of the people were introduced.\n\nThat Pili-Kaaiea was not the son of Laau-a-Lanakawai, that he was not\neven a Hawaiian at all, but a Tahitian chief of high birth and great\nwealth, all the traditions and the meles referring to the subject\nunmistakeably prove. That he established himself on Hawaii, obtained a\nquasi supremacy there, founded a dynasty and a family by intermarriage\nwith Hawaiian chief-families, descendants of Nanaulu or of Ulu, is\nequally clear. [296]\n\nAre we then to conclude that the so-called Hanalaanui line of Hawaiian\nchiefs does not go any further back on Hawaii than the time of Pili? I\nthink not. The traditions tell us fully and circumstantially that both\nOlopana and Kumuhonua, the sons of Mulielealii were established and\nliving on Hawaii, that Moikeha\u2019s son Kila, their nephew, settled there.\nThey tell us that Hikapoloa (k) and his wife Mailelaulii were noted\nchiefs in Kohala before this time; that their granddaughter Luukia was\nthe wife of Olopana, and that their grandson Kaumailiula married\nOlopana\u2019s daughter, Kaupea. Although, therefore, it is impossible at\nthis time to say with which of the Ulu or Nanaulu branches Kanipahu or\nKaniuhi were related; yet that they were so related and that directly,\nis a certainty beyond doubt, to those who are acquainted with the tabu\nsystems and the social institutions and customs which, however modified\nat different times, never abated an iota of their rigour as affecting\nthe laws of descent.\n\nFrom the fact that Ouanini, the grandson of Puna-imua, was contemporary\nwith Mua, on the Nanaulu-Kalehenui line,\u2014their standing respectively\nthirty-first and thirty-second from Wakea on their different\nlines\u2014inclines me strongly to look for the difference or discrepancy\nbetween these two lines among the names that follow Paumakua until\nAhukai, the father of Laamaikahiki.\n\nAlthough there certainly are not a few persons on these, the principal,\nlines of descent from Wakea, to whom tradition has affixed a local\nhabitation and a name; yet I think it in vain to look for genealogical\nprecision or historical data before the period of Maweke and his\naffiliations on the Nanaulu line, or his probable contemporary Paumakua\nand his near predecessors on the Ulu line.\n\nThat the social and religious condition of the Hawaiian people\nunderwent at about that time several great and important\nchanges,\u2014caused no doubt by the influx of foreign material and the\nintercourse with foreign lands [297]\u2014may safely be concluded from\nexpress statements and more or less plain allusions in the traditions\nnow extant. Thus the custom of circumcising is plainly traceable up to\nthe time of Paumakua, while it is nowhere spoken of or alluded to as\nforming a religious necessity or a social custom among chiefs or common\npeople before that time, unless in the Moolelo of Kumuhonua.\n\nI have seen no mention of human sacrifices, before this period, either\nof captives in war or on other solemn occasions. To this period is to\nbe referred the powerful priestly family of Paao, who came with Pili\nfrom Tahiti; and Kaekae, Maliu and Malela, who were brought by Paumakua\nfrom abroad and are said to have been white people and kahunas. The\n\u201cAha Kapu o na \u2019lii\u201d is not of older date than the time of Paumakua\u2014the\n\u201cKapu moe o na \u2019lii\u201d is of much later origin.\n\nTaking then thirty years as the measure of a generation, and the\nNanaulu straight line, as the least inflated and most reliable, we have\ntwenty-six generations from the time of Maweke to the present time,\nwhich places Maweke at the commencement of the twelfth century, say\nA.D. 1100. And during that century those great migrations to and fro\nwith their resultant influx of new men and new ideas occurred. It was\nan era of intense restlessness and great activity and daring. Up to\nthis time Hawaiian history is merely a register of names with only here\nand there a passing allusion to some event, barely sufficient to give a\nlocus standi to some prominent name, such as the building and\ninauguration of Kukaniloko as a royal birth-place by Nanakaoko and his\nwife Kahihiokalani. This however must have happened close upon the\ntwelfth century, for their son and grandson\u2014Kapawa and Heleipawa\u2014were\nno doubt contemporaries with Maweke or with Pili-Kaaiea. After the time\nof Maweke of the Nanaulu line, and after Paumakua of the Ulu line,\nhowever, Hawaiian history commences to flow with a fuller tide, and\nmost of the principal names on either line have some account or mele\nconnected with them; the traditions and songs become more numerous and\ncircumstantial in their details, and, by crossing or confirming each\nother, enable the critical student to arrive at a considerable degree\nof precision in eliminating facts from myths and placing names and\nevents in a proper succession and in an approximately correct time.\n\nWhat the gradually growing or abruptly determining causes of this\nnational restlessness of these series of migrations may have been,\neither here or in central and western Polynesia\u2014perhaps also to and\nfrom the North American coasts\u2014Hawaiian traditions and meles throw no\nlight upon, so far as I have been able to ascertain; and with the\nhistory and traditions of those other countries I am not sufficiently\nacquainted to offer an adequate or precise answer. The only\ncorresponding movement in Central and Southern Polynesia that I can now\nrefer to is\u2014I believe, but have not the authority by me\u2014the settlement\nof New Zealand by its present Polynesian race. Their traditions and\ngenealogies bring that event the fifteenth century of our era, and they\ncame from Savaii, one of the Navigator\u2019s Islands. Our own traditions\nrefer the advent here of Paao and Pili from Wawau and Upolo, to an\nearlier period. Both were probably cases of expulsion caused by civil\nwars.\n\nIt is a somewhat remarkable circumstance that the first appearance of\nwhite men in this Archipelago refers to this same period of migrations.\nThe traditions state that in the time of Auanini, the grandson of\nPuuaimua, and a chief living at Kapalawai in Kailua, Oahu, and while\nMua-o-Kalani and her husband Kaomealani were chiefs at Kaopulolia in\nKaneohe, Oahu, a vessel arrived off Mokapu; that the name of the vessel\nwas \u201cUlupana;\u201d the name of the captain was Molo-Lana, and of his wife,\nMalaea; that the names of the people on board were Olomana, Aniani and\nHolokaniakani; that these however were not their proper names, but\nnames given them by those chiefs on whose territories they landed; the\ntradition however does not say whether these people went away again or\nwhether they remained and settled in the country.\n\nThe next account of white people arriving here is found in the\ntradition and mele of Paumakua, grandson of Auanini aforesaid, and an\nOahu chief, who is said to have visited numerous foreign lands\n(\u201cKaapuni ia Kahiki\u201d), and who brought back with him two white men,\nAuakahinu and Auakaaiea, who afterwards were called Kaekae and Maliu\nand were said to have been kahunas (priests). Paumakua also brought\nback with him another stranger called Malela who was a kaula (prophet),\nbut as to whether this latter was also a white man the tradition is not\nso explicit. The two former however are described in the tradition as\n\u201cKa haole nui, maka alohilohi, ke aholehole maka aa, ka puaa keokeo nui\nmaka ulaula.\u201d These, it would appear, remained and settled in the\ncountry, as in later times we find several priestly families claiming\nand proving their descent from the two former.\n\nI have taken the above notices of the first arrivals of white\nforeigners in this country from S. M. Kamakau\u2019s summary of the\ntraditions and meles referring to that subject. To what branches of the\nCaucasian race, if to that race at all, these \u201cwhite people\u2014with bright\neyes and white cheeks,\u201d belonged, who in the twelfth century were found\non the borders or among the islands of the Pacific, may be a rare\nquestion for archaeologists and ethnologists to settle. That they were\nlooked upon by the natives here as people of another and a lighter\ncolored race than their own is evident. Whether they were Japanese or\nsome other Mongol variety, extended along the western shores of the\nPacific, or Toltecs, from the eastern rim of the Pacific and the\nMexican coast, conquered and expelled by the Aztecs towards the close\nof the twelfth century,\u2014the fact however stands forth in archaic\nsimplicity, and becomes of historical importance, that, during this\nperiod\u2014genealogically computed to have fallen within the twelfth\ncentury\u2014the Hawaiians received large infusions not only of Polynesian\nblood, from the island to the south and southwest, but also of alien\nraces, from one or both continents bordering on the Pacific, and\nleaving their traces in the physique as well as in the customs and\nworship of the people. [298]\n\nThis period of great migrations, of national activity and restlessness\nand of grand enterprises, having passed, comparative quiet seems to\nhave succeeded for several generations; and the meles and legends\nbecome silent upon the subject of foreign voyages or foreign arrivals\nuntil the time of Kakaalaneo, King of Maui and brother to the\ngreat-grandfather of Piilani\u2014about fourteen generations from the\npresent\u2014at the close of the fifteenth or the commencement of the\nsixteenth century. The traditions as written down by S. M. Kamakau runs\nthus: \u201cIn the time of Kakaalaneo several foreigners (haole) arrived at\nWaihee in Maui, two of whom only were or became remarkable, viz.:\nKukanaloa and Pele, who was Peleie, and the name of the vessel was\nKonaliloha. They landed at Kiwe in the night and when discovered in the\nmorning by the natives, they were taken to the village and fed and\nbrought to the king and the chiefs who treated them kindly and made\nfriends of them (hoopunahele) and admitted them to all the privileges\nof the kapu. They settled in the country, married some of the\nchief-women and became progenitors of both chiefs and commoners, and\nsome of their descendants survive to this day.\u201d \u201cThey were called\nKanikawi and Kanikawa after the beautiful flowers of Haumea.\u201d\u2014\u201cTheir\nspeech sounded like a bird\u2019s, like the lale of the mountain, a\nchattering, vociferous bird.\u201d\u2014\u201cThey said they came from Kahiki, from\nthe very interior.\u201d \u201cTheir land was a fertile land with plenty of\nfruits and large animals.\u201d\u2014\u201cTheir parents dwelt far inland (uka) on the\nside of the mountain, away up in the forest (ukaliloloa, i ka\nwaonahele).\u201d\u2014\u201cThey were acquainted with the banana, the breadfruit, the\nohia-apples, and the kukui nuts.\u201d\n\nThe tradition which refers to the wrecking and landing of the\nforeigners (haole)\u2014two men and one woman, at Keei, South Kona, Hawaii,\nin the time of Keliiokaloa, the son of Umi-a-Liloa, before the middle\nof the sixteenth century,\u2014is well known and has long been recorded.\nThere is some obscurity however thrown over both this and the foregoing\ntradition, inasmuch as the names of the vessel (\u201cKonaliloha\u201d) and of\nthe principal personage (Kukanaloa) are the same in both traditions,\nand also some of the attending circumstances. But whether it was only\none and the same event, adopted\u2014mutalis mutandis\u2014on both islands, or\ntwo separate occurrences, the fact of the arrival, and the retention of\nthat fact in the Hawaiian memory, are none the less established.\n\nHow these voyages were accomplished will not now excite any surprise\nwhen we know, not only from the traditions, but from the ocular\ntestimony of the grandparents of the present generation, that the\ncanoes of those times were of an enormous size compared with the canoes\nof the present day. Double canoes carrying eighty men were not\nuncommon; and it is reported by eye-witnesses that, as late as the year\n1740, the favorite war canoe, or admiral\u2019s ship, \u201cKaneaaiai,\u201d of\nPeleioholani of Oahu carried on board from one hundred and twenty to\none hundred and forty men, besides their provisions, water, etc. And it\nis further reported that this canoe, and possibly others of similar\ndimensions, was made of pieces of wood or planks fastened together,\nsomewhat after the manner of Malay proas or Western Polynesian canoes\nat the present day. Though the Hawaiians had not the compass or any\nsubstitute for it, yet they were fully and correctly acquainted with\nthe bearing and rising and setting of a large number of stars, by which\nthey steered during the night. It is reported as of no uncommon\noccurrence, for instance, that the Kauai sea-rovers would make their\ndescent on the Hawaii or Maui shores, plunder or slay or capture\nwhatever or whomsoever they could lay their hands on and then, in order\nto elude pursuit, stand off, straight out of sight of land on the open\nocean, for two or three days, and return to their own homes by some\ncircuitous route, either to the windward or the leeward of the islands.\nThere is now, or was not long ago, the wreck of a large canoe lying on\nthe shore near the southern point of Hawaii, which measured one hundred\nand eight feet in length, and was said to have been one of a\ndouble-canoe belonging to Kamehameha I.\n\nThe Hawaiians being thus possessed of vessels capable of performing\nlong voyages in open sea, possessed of sufficient astronomical and\npractical knowledge to navigate them, and of daring and enterprise to\nmatch with the boldest, it is but natural that their traditions, sagas\nand songs, should be replete with their adventures and exploits in\nforeign lands. In that they are overloaded with marvels, fables and\nexaggerations, they only resemble the early and medieval periods of\nother countries. But when all these are stripped, there still remains\nan undisputable residium of facts to show that from the eleventh and\nduring the twelfth century, and subsequently, not only were these\nislands visited by people of kindred and alien races whether arriving\nhere by accident or design, but also that the Hawaiians, themselves,\nperformed frequent though desultory voyages to the countries and\nislands lying south and west from their own group; that from this\nperiod dates the establishment, or at least the prominence of the\nprincipal dynasties and chief-families in the islands; and that from\nthis time the genealogical succession on Hawaiian soil may be pretty\naccurately ascertained.\n\nI know that Papa and Wakea, the reputed progenitors of the Hawaiian\nrace of chiefs, were also considered as gods, demi-gods, heroes and\nprogenitors in nearly every other Polynesian group of islands. I have\nseen it assumed that the twelfth or thirteenth first names of the Haloa\nline were common to the Marquesan pedigrees and considered as their\nancestors. I know that Maui-a-kalana, who is said to have collected the\nsun\u2019s rays, to have discovered the fire, and to have nearly succeeded\nin joining these islands together into one large continent, and whose\nname stands twenty-second on the Ulu line,\u2014I know that he is the hero\nof the same legends in the Samoan, Society, Marquesan and New Zealand\nislands. While therefore I have no means of disputing the correctness\nof the succession of names borne on Hawaiian pedigrees from Wakea to\nnearly the period of Maweke, I am yet strongly of the opinion that\nthose names, their legends and meles, were introduced into this group\nabout the time of Maweke and his contemporaries and compeers, and\nduring some of the next following generations. I am inclined to that\nopinion from the fact that, while almost every Hawaiian chief-family\nthat at some time or other obtained prominence or influence in the\ncountry traced their pedigree up to Maweke, his contemporaries or\nsuccessors, and claim their descent from Wakea through some one or\nother of the numerous branches springing from Maweke, Kapawa, Paumakua\nor later offshoots from these, not one family, that I am aware of,\npretends to connect with either the Nanaulu or the Ulu lines beyond\nthis period; thus proving to me that these heroes were the first and\nactual progenitors of the Hawaiian families of chiefs on Hawaiian soil,\nand that they brought with them from Kahiki their own pedigrees up to\ntheir own time.\n\nWhoever knew this people some forty or fifty years ago, and more so if\nfurther back, could not fail to observe the remarkable difference of\nappearance between the chiefs and the makaainana (commoners) and the\nKauwa-makauuli (slaves) indicating the former as, if not of a different\nrace, at least of a different and superior class to the common\nmultitude. And the feeling, solicitude and pride, with which that\ndifference was kept up, show that they looked upon themselves not only\nas a different class politically, but also as of different birth\nsocially. It was an heirloom from their ancestors and came with them\nfrom Tahiti. No poverty, misery or misconduct could efface it. Though\nthere are many instances where chiefs were slain by their subjects in\nrevolt, or were deposed from supremacy by their peers or subordinate\nchiefs, yet there never was a Bill of Attainder in those days, nor is\nthere an instance of a chief who ever forfeited his own rank as a chief\n(of the \u201cPapa Alii\u201d) or that of his children. Those chiefs, those\nancestors of the Hawaiian aristocracy, did not however, as I have\nendeavored to show, appear on Hawaiian soil much earlier than the\nperiod of those great migrations, that national or intertribal\ndisplacement of the Polynesian race which occurred during the eleventh\nand twelfth centuries of our era. It may have commenced a generation or\ntwo before Maweke,\u2014it certainly continued several generations after\nhim\u2014but I use his name as a kind of central figure, seeing that the\nline upon which he stands (the Nanaulu straight line) is probably the\nmost correct of existing genealogies.\n\nWhat preceded this time will ever be a blank in Hawaiian history. There\nare traditions, no doubt, which refer to a period previous to this, but\nthey all seem to bear the impress of Tahitian origin: There are no\nlegends more common or more generally known throughout these islands\nthan those of Kamapuaa and of Pele; and Koolauloa on Oahu, and Hilo,\nPuna, and Kau on Hawaii, abound in places and names connected with\nthese stories. Yet Kamapuaa\u2019s grandparents came from Kuaihelani\n(wherever that island may have been), and he himself visited Kahiki and\nmarried there; and Pele also came from Kahiki and, after traversing\nthis group, finally settled on Hawaii. A better acquaintance than I\npossess, with Samoan, Tahitian, Marquesan or New Zealand legends, would\nenable the critical student to decide whether these and other legends\nof the pre-historic times were original and exclusive to the Hawaiian\ngroup, or whether they had their root, prototype or correspondent in\nthose other groups and were only adapted to Hawaiian locality in the\ncourse of time and the process of naturalization, thus illustrating the\nLatin poet\u2019s remark that \u201cqui trans mare currunt, coelum non animam\nmutant.\u201d It is noticeable, moreover, that all the heroes and heroines\nof these pre-historic legends stand out in bold relief from the\ngenealogical tree of Haloa, singly and disconnected, and that none of\nthe numerous chief-families of after-ages ever claimed their descent\nfrom Wakea through these personages. Not having had the opportunity of\nmore fully comparing these legends with those of other Polynesian\ngroups, I have compared them with each other and with legends of a\nlater date, which no doubt belong to the oft-referred-to period of\nmigrations, however much enveloped in myths and fable, and I have\nfound, as I think, internal evidence that if these prehistoric legends\nwere of Hawaiian origin at all, and not merely Tahitian legends adapted\nto Hawaiian localities,\u2014then their origin can not be older than this\nperiod of influx of the Tahitian element. Thus, for instance, a number\nof chief-families, on the different islands of this group, trace their\npedigrees with great accuracy and evenness up to Maweke through his\ngrand-daughter Nuakea, daughter of Keaunui-a-Maweke and sister of\nLaakona of Ewa. These genealogies concur in representing\nKeoloewa-a-Kamauaua of Molokai as the husband of Nuakea. They also\nindicate Kaupeepee-nui-kauila as brother of Keoloewa and of the man who\nabducted Hina, the wife of Hakalanileo. Hina\u2019s sons, Kana and\nNiheu-kalohe, afterwards rescued their mother and slew Kaupeepee,\ndemolishing his fortress at Haupu on Molokai. Thus Niheu-kalohe becomes\ncontemporary with the grand-children of Maweke, and, moreover, his\ngrandmother Uli was a Tahitian woman. There are probably few legends of\nolder or of fuller details than this of Kana and Niheu-kalohe, yet it\nis ostensibly and really, both as regards the persons and the time, of\npost-Maweke origin. If we now turn to the equally well-known and\nequally circumstantial legend of Pele\u2019s sister, Hiiakaikapoliopele, we\nfind that, when she was resting at the house of Malaehaakoa in Haena,\nKauai, previous to ascending the Pali of Kalalau in search of Lohiau,\nMalaehaakoa offered up a prayer or chant, [299] than which few Hawaiian\nmeles bear stronger evidences of a comparatively genuine antiquity: and\nyet this mele, prayer or chant, makes special reference to Niheu-kalohe\nand to Nuakea\u2014an anachronism showing fairly that the mele as well as\nthe legend originated after the time of Maweke\u2019s grandchildren.\n\nI would not be understood as asserting that there were neither chiefs\nnor people on the island of this group before this period of\nmigrations. The meles and legends are full to the contrary. This very\nfamily of Kamauaua and its kindred on Molokai; those of Pueonui and\nKealiiloa on Kauai; those of Hikapoloa on Hawaii and Kaikipaananea and\nPuna on Kauai, and others, whose names and whose pedigrees have never\nbeen transferred or connected with the lives of Haloa, attest the\npresence, and previous occupation of the islands by both chiefs and\npeople. But these chiefs were gradually displaced, and disappeared\nbefore the new element, the Tahitian influx, with its new gods, its new\ntabus, and its greater vigour and moral and intellectual power.\nWhatever the causes that brought these latter ones here, yet, to judge\nfrom the case of Pili and Paao, they were not low-born adventurers, but\nmen of mark in their own country, alii kapu, with whom alliances were\nsought, to whom the vacant chief-seats and the ahuula naturally fell in\nthe lapse of time, and who kept bards to sing their own names and those\nof their ancestors, and heralds to proclaim their unbroken descent from\nWakea and from Haloa.\n\nThe strongest proof, however, as I think, of the absence of Hawaiian\ngenealogies and of the utter darkness which enveloped Hawaiian history\nproper before that period, is to be found\u2014as I have already stated\u2014in\nthe fact that all the prominent Hawaiian chief-families connect with\nthe line of Wakea through Ulu or Nanaulu about this time, and that, in\norder to establish that connection, they counted through females as\nwell as through males, and dropped the latter whenever they did not\nlead up to the main trunk of Wakea or someone of that Tahitian element\nwhich made its appearance about the eleventh, twelfth, or thirteenth\ncenturies of our era, and who are invariably called \u201cna kupuna\nalii\u201d\u2014founders of dynasties,\u2014on this or that island.\n\nThat the people of this group, whether chiefs or commoners, previous to\nthis period, were of Polynesian\u2014or as they themselves call it\u2014Tahitian\norigin, there is no good ground for doubting, and every reason to\nbelieve. But the time of their arrival and settlement, the mode of\ntheir arrival, their point of departure, and their political, religious\nand social condition, will probably always remain insoluble problems.\nThat they arrived here long ages before these later Tahitians,\u2014before\ntheir kapu-system, heiau-building, religious ceremonial, etc., had\ndeveloped into that complex, fanciful and stern rule of life, which it\nhad already become when we first are made acquainted with them,\u2014I think\nmay generally be conceded. From the traditions and meles of these\nTahiti-Hawaiians I gather that they found the previous inhabitants of\nthis group living in a primitive manner, without any political\norganization beyond the patriarchal, and without kapus\u2014at least of any\nstringent nature\u2014and without heiaus; [300] and, with a feeling of pride\nin their superior powers and attainments, although they acknowledged\nHawaii as a \u201cKama na Tahiti\u201d (a child of Kahiki), yet they looked upon\nit as a natural appanage of themselves, to be taken possession of and\nreconstructed by them and their posterity. They established political\nsupremacy and the kapus, they built heiaus, introduced circumcision,\nthe pahu, the ohe and the hula. Tattooing commenced with them. The\ndivision of the people into aliis, kahunas, makaainanas and\nKauwa-makawela, if not original with them, received a distinctness and\npermanency from them that hardened almost into castes. In short,\nwhatever the condition in which they found the country, they moulded,\nreorganized and arranged everything on their own pattern and, while\nthey with most elaborate care have left us numerous mementoes of their\nown time and work, they have left us nearly none of the predecessors.\n\nWhile the Hawaiian cosmogonies abundantly betray their Tahitian origin,\nthey also develop some interesting facts which will throw some light on\nthe subject of the Tahitians\u2019 (I mean in the Hawaiian sense of the\nword) settling here at the period to which I have referred. Thus,\nthough the traditions and meles differ as to the actual origin of these\nislands, some stating them to have been born of Papa and Wakea\u2014a kind\nof mythical setting back their creation to the oldest known period of\ntime, and others assuming them to be fished up from the sea by\nKapuhauanui, a fisherman from Kapaahu in Tahiti, and others again that\nthey sprung forth from the night, yet several concur in representing\nthem as forming only a group in a chain of groups of islands extending\nfrom Nuumealani on one side to Holani, Nuuhiwa and Polapola on the\nother; and the Mele of Kamahualele, the kahuna of Moikeha, who\naccompanied him from Kahiki, distinctly states that long before his\ntime Nuuhiwa and Polapola were severed from this chain. Thus the\nexistence and bearings of these islands were known to the Tahitians\nbefore their last settlement here; and they knew of the existence of\nother islands contiguous to this group, or intermediate between this\nand the eastern and central Polynesian groups, of which neither the\nnames nor the location can now be traced. Another circumstance\nconnected with these lost islands is, that while the meles and\ntraditions referring to times and persons anterior to the last Tahitian\nsettlement here are full of notices of Nuumea-lani and Holani and\nKuaihelani, as within easy reach of, and having had frequent\nintercourse with this group, yet none of the meles and traditions that\nI possess makes any mention of them as existing at the time of, or\nsubsequent to, that last Tahitian emigration. Thus the Mele of\nKamahualele and the traditions of Moikeha, Olopana, Kila, and\nLaamaikahiki, make no mention of them as having been visited by these\nworthies or seen by them in their voyages to and from Tahiti. The\ntraditions of Hema, Paumakua and Kahai also ignore them as existing at\nthat time. The tradition of Paao does not refer to them in his voyage\nwith Pili from Tahiti (Moaulanuiakea) to Hawaii.\n\nIn comparing the New Zealand legends as published by Sir George Grey, I\nfind that the New Zealanders count fifteen generations from the time of\ntheir ancestors leaving the land of Hawaiki, in the Samoan or\nNavigator\u2019s group and settling in New Zealand, which was called by them\n\u201cAotearoa.\u201d Fifteen generations or four hundred and fifty years bring\nthe approximate period of that settlement to about 1400 our era, or\nfrom two hundred and fifty to three hundred years later than the last\nTahitian settlement in this group, the Hawaiian. In the legends,\nhowever, which they carried with them to New Zealand, occurs not only\nthe well-known story of Maui-a-Kalana (Maui-o-Taranga) and his exploits\nby sea and land, and of his grandmother, who pulled out her nails to\nfurnish him with fire and who is called Mahu-ika\u2014in the Hawaiian\ngenealogy she is called Hina-Mahu-ia; but there also occurs four\nprominent and comparatively late names in the Hawaiian Ulu and Hema\nline of descent, viz: Hema, Tawhaki (Kahai), Wahieroa (Wahieloa) and\nRaka (Laka). In the New Zealand legends they figure as chiefs and\narikis of Hawaiki, following one another in the same succession as in\nthe Hawaiian genealogy.\n\nThus, on New Zealand testimony, Hema, Kahai, Wahieloa and Laka were\nchiefs of Hawaiki or Sawaii in the Samoan group, and not of Hawaii in\nthis group. These names and their pedigrees must then have been carried\nfrom Hawaiki to Tahiti and from Tahiti to this group, unless we assume\na direct settlement from Hawaiki to Hawaii.\n\nIt is true, certainly, that the Hawaiian legends ascribe a local\nhabitation as well as a name to each of these four chiefs, either on\nMaui, Oahu or Kauai, and places and monuments connected with their\nnames are existing to this day; yet, as there is no reasonable\nprobability that the New Zealanders took their departure from this\ngroup instead of the Samoan, and as their evidence is positive as to\nthe residence of these chiefs in the Hawaiki which they knew and from\nwhich they departed for New Zealand,\u2014I am forced to conclude that the\nconnecting of their names with places in this group was merely\nadaptation in after ages, an appropriation to Hawaiian soil, when the\nmemory of the mother-country had become indistinct and when little if\nanything was known of them except the one main fact that they stood on\nthe genealogical list of the Hawaiian chiefs, a fact, which was never\nallowed to be forgotten under the old system, however much local\nassociations may be forgotten or altered.\n\nIt is hardly historically possible that there could have been two\nseries of chiefs in Hawaiki (Samoa) and Hawaii with identical names and\nin the same succession; and, with one transposition only, the identity\nholds good also in the names of their wives\u2014e.g.:\n\n\n NEW ZEALAND HAWAII\n\n Hema. Uru-tonga. Hema. Ulu-mahehoa.\n Tawhaki. Hine-piripiri. Kahai. Hina-uluohia.\n Wahieroa. Kura. Wahieloa. Koolaukahili.\n Raka. Tonga Sautaw-hiri. Laka. Hikawaelena.\n\n\nI am justified therefore in concluding that the Ulu-Hema line of chiefs\nwas not indigenous to the Hawaiian Islands until after the time of\nLaka. But Laka was the third from Hema who, by all the Hawaiian\ntraditions, was the brother of Puna-imua, and consequently the\ncontemporary of Paumakua on the Ulu-Puna line, and probably of Maweke\nor his father on the Nanaulu straight line.\n\nWhether the scions of these three lines, descending from Wakea and\nPapa, arrived here about the same time, or whether the Puna and Maweke\nlines arrived at a long interval from each other, or who had the\nprecedence in the country, it is now impossible to determine. [301]\nThat they came from the Samoan group, through the Tahitian and\nMarquesas groups, after a longer or shorter stoppage in each or both, I\nthink can be shown from philological grounds and the gradual\ntransformation of the Hawaiian dialect, conforming more to those of the\ntwo latter than to that of the former.\n\nI am thus led back to the proposition which I have already enunciated,\nthat, whichever was the branch of the great Polynesian family, that in\nages long past first settled upon these islands and here remained and\nincreased, yet about twenty-eight generations ago, and for several\ngenerations succeeding, there arrived here an influx of new-comers from\nthe same Polynesian family, who through their superior intellectual and\nphysical prowess obtained the supremacy,\u2014politically, morally and\nsocially,\u2014brought with them their genealogies, their religion, and\ntheir customs; and with whom, and from whom only, Hawaiian history can\nbe traced downward through its heroic, medieval and modern pagan\ndevelopment. It will be observed by the different pedigrees that all\nthe chief-families, which connect with the Nanaulu line, do so\nimmediately through someone of the children or grandchildren of Maweke,\nwho is either the twenty-fourth, twenty-fifth or twenty-sixth ancestor\nof these families, as the case may be. Whereas, on the other hand, no\nfamily that connects with the Ulu-Puna line, does so above\nLaamaikahiki\u2019s children who stand seventh from Paumakua, thus making\nhim the twenty-fifth or twenty-sixth ancestor; and several families,\nconnecting with both lines, make both Maweke and Paumakua either\ntwenty-fifth or twenty-sixth in the line. With the Ulu-Hema-Hanalaa-nui\nline, however, no family that I am aware of connects as one of the\nchildren of Kanipahu, who stands sixth from Pili-Kaaiea, which makes\nthe latter the twenty-fourth ancestor. Kanipahu\u2019s son Kalahumoku is\nsixth from Maweke through his mother Hualani. Kanipahu\u2019s son Kalapana\nis also sixth (?) from Pili, and I consequently infer that Pili and\nMaweke were contemporaries.\n\nPili\u2019s arrival from Tahiti\u2014some traditions specify the island of\nWawau\u2014is one of the most noted events of this period. Of the arrivals\nof Maweke and Paumakua, or their immediate ancestors, the traditions\nare silent, but their immediate descendants were famous for their\nvoyages to and from Tahiti. The traditions are conflicting in regard to\nMaweke\u2019s grandchildren, from Mulielealii, some representing them as\nborn in this country and properly belonging here, while others\nrepresent them as settlers arriving from Tahiti. However that may be,\nthey named numerous places, mountains, rivers and headlands either\nafter persons accompanying them, or after similar places in the land\nfrom which they came. Yet strange to say, although the island of Hawaii\nwas evidently so called after the Samoan \u201cHawaiki\u201d or Tongan \u201cHapai\u201d\nand that island was known to the Tongans, New Zealanders, Tahitians and\nMarquesans, yet none of the Hawaiian legends, meles or genealogies,\nthat I have seen, refer to it by that name, though Upolo, Wawau, and\nprobably other islands of that and neighboring groups, are referred to\nby their special names.\n\nOn the Ulu line, previous to Puna-i-mua and Hema, occur the names of\nKapawa and of his parents Nanakaoko and Kahihiokalani, which stand too\nconspicuously connected with the traditions of purely Hawaiian origin\nand with that famous birth-place of Hawaiian chiefs, Kukaniloko, to\ndoubt that they belonged and lived on Hawaii-nei, or to include them\namong those prehistoric names which figure on the genealogies previous\nto the Tahitian settlements, tempore Maweke, Paumakua and Pili. In a\nfragment of the legend (or rather synopsis) of Paao, which I have,\nwhile speaking of the arrival of Pili, it is expressly stated that,\nwhen Pili came to these islands, Hawaii was without chiefs on account\nof the crimes of Kapawa (\u201cUa pau na Alii mua o Hawaii-nei i ka hewa o\nKapawa, ke alii o Hawaii nei ia manawa\u201d); thus evidently making Kapawa\ncontemporary with the period of the Tahitian migrations.\n\nThe New Zealand legends have shown that the four chiefs Hema, Kahai,\nWahieloa and Laka were Samoan chiefs and not Hawaiian, and as Kapawa is\nrepresented on the Hawaiian genealogy of Ulu as being the\ngreat-grandfather of Hema and his brother Puna-imua; and further as he\nis only third in descent from that mythical demi-god Maui-a-Kalana and\nonly second in ascent from the almost equally mythical\nHinahanaiakamalama, the wife of Aikanaka and mother of Hema, who went\nup to the moon and whose leg was pulled off by her husband while\nascending, I therefore think myself justified in concluding that Kapawa\nand probably his parents are misplaced on the genealogy of Ulu, and\nthat they belong to a much later period\u2014the period of Tahitian\nmigrations.\n\nI have hitherto not referred to the Hanalaa-nui or Hanalaa-iki lines in\ntheir earlier portions. It is well-known that before the consolidation\nof the islands under one government, by Kamehameha I, the Maui bards\nand genealogists claimed Hanalaa-nui as the ancestor of their race of\nchiefs, while the Hawaiians proper also set up the same claim. But it\nwould seem that even the Hawaiian bards and genealogists were not\nagreed on this subject; for I possess an ancient mele, evidently\ncomposed in the interest of Kamehameha I and his dynasty, which traces\nhis descent from Paumakua and Hanalaa-nui\u2014not Hanalaa-iki\u2014through\nMaui-loa and not through Lanakawai, and then through Alo, Waohaakuna,\netc., to Kikamanio Laulihewa and Maili-kukahi, and thence down the\nOahu-Maweke line to Kalanikauleleiaiwi etc. But this mele makes\nLaulihewa the seventh from Paumakua in the descent, or the sixteenth\nfrom Kamehameha I in the ascent. Now on the uncontested Nanaulu-Maweke\nline Laulihewa is the seventeenth from Kamehameha, and on the equally\nuncontested Paumakua-Lauli-a-laa line Laulihewa is also the seventeenth\nfrom Kiwalao, Kamehameha\u2019s cousin, this latter line having the double\nadvantage of having been crossed both by the Maui and Oahu lines.\nAssuming, therefore, that Laulihewa\u2019s position is correct in this mele,\nor nearly so, Hanalaa-nui\u2019s place on the pedigree will be fifth or\nsixth from Laulihewa, or a contemporary with Moikeha on the Nanaulu\nstraight line, or with Nana or Kumakaha on the Ulu-Paumakua line. In\neither case Hanalaa, whether \u201cnui\u201d or \u201ciki,\u201d falls within the period of\nthe Tahitian migrations, and their lines must suffer a proportionate\ncurtailment of the names which now figure on them. That Haho, who in\nthis mele stands next after Paumakua, and second above Hanalaanui,\nbelonged to the new era, inaugurated by the arrivals from Tahiti, I\nconclude from the fact that with him commences the record of the\nAha-alii, a peculiar institution not known before this time, and an\nindispensable accompaniment of an Alii-kapu (a sacred chief).\n\nWithout such excision of names I can see no way of reconciling the\nNanaulu straight line and its numerous branches, or the\nPuna-imua-Paumakua-Laamaikahiki line and its equally numerous branches,\nwith the Hema-Hanalaa lines, so as to bring known contemporaries on a\nnearly parallel step of descent from those whom they all claim as\ncommon ancestors. For instance, on her father\u2019s side, H. R. H. Kinau\n(the present King\u2019s mother) was sixty-eighth from Wakea, counting by\nthe commonly received Hanalaa-nui line; and on her mother\u2019s side she\nwas seventy from Wakea, counting by the Hanalaa-iki line. But by the\nNanaulu straight line, connecting at Kalanikauleleaiwi I, Kinau was\nonly fifty-third from Wakea, and even by the Ulu-Puna line and several\nof its branches she was only fifty-seventh from Wakea. The difference\nof fifteen and seventeen generations between the Hanalaa lines and the\nNanaulu straight line, and even the difference of eleven and thirteen\nbetween the Hana and Puna lines, is too great to be accounted for in a\nnatural way, such as the earlier marriages in one line than in another.\nI am therefore forced to conclude that this excess of names on the\nHanalaa-Hema lines was made up of contemporaries or collaterals and\nengrafted in aftertimes on the original lines. From the present time up\nto Maweke, Paumakua, and Pili, who stand respectively twenty-fifth,\ntwenty-sixth and twenty-seventh from Kamehameha I and his\ncontemporaries the genealogical lines cross each other by\nintermarriages so often, and traditional notices of contemporary chiefs\nare so frequent, that there is comparatively little difficulty in\nverifying any given name or finding its proper place. Here then,\nproperly speaking, Hawaiian history commences, and I will now endeavor\nto show the most prominent names on the different lines, their\nconnection and their exploits.\n\n\n\n\n\n\n\n\nHAWAIIAN ORIGINS.\n\nCOMPARATIVE TRADITIONS OF VITI, FIJI, NEW ZEALAND, TONGA ISLANDS,\nMARQUESAS.\n\n\nVITI [302]\n\nIn the Viti group the kings are called tui of the land over which they\nreign. In Tonga and some other of the Polynesian isles the highest\nchief is called tui. The Tui-Tonga family descended from the gods.\n\nThe Viti gods were in the following gradation: Lan-Hanalu (Polynesian,\nKane?); Kalu, god of the kapu, there called \u201ctambu;\u201d the inferior gods\nwere Kalu Niuza, Reizo, Vazugui-Berata, Vazugui-Ton-ha,\nKomei-Buni-Kura, Balu-Bunti, Leka, Uleguen-Buna, Banu-Be,\nTambo-Kana-Lauhi, Buta-Guibalu, Dauzina, Komainen-Tulugubuca; the\nprincipal goddesses were Gulia-Zavazo, and Goli-Koro.\n\nThese gods inhabited a heaven called Numa-Lauhi. (What relation does\nthat bear to the Nuumealani of the Hawaiians?)\n\nOudin-Hei, or Oudin-Hi, is the creator of heaven, earth and all the\nother gods. After death, every soul goes to join Oudin-Hei.\n\nThe Viti priests are called ambetti.\n\nThe Vitians make no human sacrifices; they worship no images. They have\nsacred houses called ambure. (Compare Hawaiian, \u201cpule\u201d). At the death\nof a king or queen they cut off a finger or a toe, but not in times of\nsickness, like the Tongans. The Vitians use no betel, but drink awa\nlike the other Polynesians.\n\nAt the age of fifteen years, the Vitians practice circumcision by\nslitting the prepuce.\n\nThough they marry at an early age, they do not cohabit with their wives\nuntil they are twenty years old, for fear they should die\u2014a religious\ninjunction of the kapu. Wives are not sold by their husbands.\n\nThe women do not eat with the men, but afterwards.\n\nThe awa plant is called augona.\n\nCoconut trees are climbed by means of a cord between the feet.\n\nTabuing in Viti is practised as in Hawaii and elsewhere in Polynesia.\nThe tabu-tree is called alauzi.\n\nThe Vitians know how to make earthen vessels (pottery), probably\nderived from the Papuans of New Guinea.\n\nAnthropophagy is common in the Viti group; enemies and others are\nequally acceptable.\n\nThe Viti canoes are fitted with out-riggers.\n\nThe hair is tied up with white thin kapa, resembling a turban, like the\nPapuans of Vegiu.\n\nWhen a chief dies, a number of his wives are killed to keep him\ncompany.\n\nThe Vitians do not change their names in sign of friendship, like the\nPolynesians.\n\nOn the Isle of Laguemba, the Tongans have settled and intermarried with\nthe Vitians.\n\n\n\n\nFIJI. [303]\n\nThe name for north and northeast wind is tokalau. In Hawaiian, koolau\nis the north and northeast side of an island. In Tahiti, toerau is the\nwest and southwest.\n\nRev. Thos. Williams considers the Fiji group as the place of contact\nbetween the two races which occupy east and west Polynesia, or, \u201cThe\nAsiatic and African, but not Negro,\u201d as he designated them. \u201cThe light\nMulatto skin and well-developed muscles seen to windward are chiefly\nthe result of long intercourse with the Tongan race.\u201d \u201cThe Fijians have\nnever acknowledged any power (foreign), but such as exists among\nthemselves.\u201d\n\n\u201cRank is hereditary, descending through the female.\u201d\n\n\u201cAs in the Malayan, so in the Fijian, there exists an aristocratic\ndialect, which is particularly observable in the windward districts.\u201d\n\n\u201cStanding in the presence of a chief is not allowed. All who move about\nthe house in which he is, creep, or, if on their feet, advance bent as\nin an act of obeisance.\u201d\n\nIn drinking toasts and wishing, the expression often is for a \u201cpuaka\nloloa,\u201d\u2014a long pig,\u2014meaning a human body, to be eaten.\n\nThe Fijians reverence certain stones as shrines of the gods. Offerings\nof food are sometimes made at these. (They resemble the pohaku a Kane\nin Hawaii).\n\nIn Fiji, \u201csika\u201d means \u201cto appear\u201d and is used chiefly of supernatural\nbeings. (Does the Hawaiian hika in the name of Kane, \u201cHika-poloa,\u201d\nconnect or find its explanation in the former?)\n\nFijian traditions mention mankind springing from two eggs laid by a\nsmall hawk and hatched by Ndengei, their principal god. They refer to a\nflood from which eight people were saved in a canoe. They also mention\na big tower built for the purpose of ascertaining if the moon was\ninhabited, but the foundations gave way and the workmen were scattered\nall over Fiji. They refer to a woman of Yaro, named Kerukeru, who was\nvery good and whom the gods removed from this world alive on\nconsideration of her high character.\n\n\n\n\nNEW ZEALAND. [304]\n\nThe New Zealanders derive themselves from Hawaiki, either the Samoan,\nSawaii, or the Tongan, Habai.\n\nOne tradition has it that they descend from two brothers: Maui-mua and\nMaui-potiki; that the elder, Maui-mua, killed his younger brother and\nate him, whence the custom of cannibalism among them.\n\nAnother tradition says that Maui was driven from his native land, and,\nembarking with his company, and guided by the god of thunder, Tauraki,\narrived at, and settled on the banks of the river Churaki.\n\nAt the North Cape and at Bay of Islands the tradition refers to a large\ncountry situated to the north and northwest of New Zealand, called\nUlimaraa or Oudi-mara (English, Ortagi), a land exposed to the heat of\nthe sun and abounding in hogs. Some of the New Zealand ancestors went\nthere at one time in a large canoe, and only a few returned, having\nbeen absent about one month. Another tradition mentions that a small\nvessel came from that country; four of the crew landed at Tatara-nui\nand were killed by the New Zealanders.\n\nNew Zealand is called by the natives \u201cAotea-roa.\u201d The North Island is\ncalled \u201cIka-na-Maui,\u201d and the South Island, \u201cKauai-Punamu.\u201d\n\nThe Ngatipaoa tribe count fifteen generations since their ancestors\nleft Hawaiki and came to New Zealand.\n\nOne of the canoes, in which they came, was called Arawa. It was made\nfrom a \u201cTorara tree that was cut down in Rarotonga, which lies on the\nother side of Hawaiki.\u201d When another of these emigrant canoes, called\nthe Kainui was ready, Rata, one of the builders, slew the son of Manaia\nand hid his body in the chips and shavings of the canoes. This\nresembles the Hawaiian legend of Paao and his brother when the former\nleft for Hawaii.\n\nNo hogs were in New Zealand in Cook\u2019s time, or for some time\nafterwards.\n\nAs in most of the Polynesian tribes, New Zealand women are admitted to\nthe succession in the government; so also with the Battas in Sumatra.\n\nAmong the Battas, the descendants of the rajahs form a class in\nsociety, similar to the rangatiras of New Zealand, Tahiti and other\nPolynesian tribes.\n\nThe kampong, or fortified places of the Battas are nearly identical\nwith the pa of the New Zealanders.\n\nThe three gods of the Battas, Batara-Guru, Sora-Pada and\nMaugala-Bulong, correspond in attributes to the New Zealand Maui-Rangi,\nTauraki and Maui-Mua. The first is the great god of all, the second has\npower over the air and all between heaven and earth, and the last rules\nover the earth.\n\nCannibalism is common to both nations; also polygamy.\n\nThe victor chief in New Zealand eats the eye of his slain enemy. In\nTahiti the eye of the human sacrifice was offered by the priest to the\nofficiating chief. In Hawaii that custom probably obtained formerly.\nThe expression eia kuu maka, used as a mark of submission or devotion\nto another, most likely refers to some such ancient custom, but neither\nthat nor cannibalism were practised in Hawaii, at least no trace of\nthem remains in their traditions.\n\nA New Zealand chief\u2019s wife frequently hung herself on the death of her\nhusband. There was no law or absolute necessity for so doing, but it\nwas a custom whose observance was much applauded as the mark of a true\nand devoted wife.\n\nIn New Zealand the awa root is not used as a beverage, as in the other\nPolynesian tribes. The piper excelsum, called kawa grows there, but is\nnot used. No salt nor spices is used with victuals.\n\nPigs and poultry were introduced by Europeans. Dogs and rats were\nindigenous, or came with the Polynesians. The New Zealanders called the\ncondor by the Polynesian name of poultry, moa. They then retained and\ntransferred the name, though they did not succeed in bringing hens with\nthem when they emigrated to New Zealand.\n\nThe legends about Maui, his adventures, his fishing up the earth from\nthe water, his getting fire, his fish-hook, Manaiakalani, are many and\nmostly coincide with the Hawaiian legends. (See Grey\u2019s \u201cPolynesian\nMythology.\u201d) Those legends of Maui were recognized and more or less\nknown through all the Polynesian groups, and hence probably arrived\nwith the first settlers. One of the New Zealand traditions has it that\nthe three Mauis concurred in the creation of man and, subsequently, of\nwoman from him. On Hawaii and on the Society group a similar legend,\nmutatis mutandis, obtained.\n\nThere is also a legend of Lono (Rona), who fell in a well, caught in a\ntree, and was taken up to the moon, where he is still visible. This\nresembles somewhat the Hawaiian legend of Lonomoku or\nHinahanaiakamalama, the wife of Aikanaka and reputed mother of Puna and\nHema.\n\nThe New Zealanders call foreigners by the name, pakeha. (Any analogy to\nthe Hawaiian, pakea, a kind of white stone?)\n\nThe constellation known as Orion\u2019s belt was called by New Zealanders\nwaka, the canoe.\n\nThe variation in legends indicate that the north and south islands of\nNew Zealand received their inhabitants at different times.\n\n\n\n\nTONGA ISLANDS.\n\nThe Tonga Islands had places of refuge, sacred enclosures, where\nfugitives were safe. The same in Hawaii.\n\nThe Tongans have a tradition that they were descendants from Bolotu, an\nisland somewhere in the northwest, in this wise: Some of the inferior\ngods of Bolotu, to the number of about two hundred men and women left\nto visit the new land of Tonga after it had been pulled out of the\nwater by the god Tangaloa. Having arrived, they concluded to stop and\ntook their vessel to pieces. A few days afterwards some of them died,\nand one, being inspired, told them that having eaten the fruits and\nbreathed the air of Tonga, they had lost their immortality, and that\nthey were destined to people the world, and that all that surrounded\nthem would also be perishable\u2014\u201cmea ma-ma.\u201d They built a canoe to return\nto Bolotu, but they never succeeded in finding that land and returned\nsorrowfully to Tonga.\n\nAnother tradition reports that Tangaloa was fishing one day in the\ngreat ocean, when his leaden hook caught into something and on pulling\nat it a number of rocks came in sight, getting larger and larger, when\nthe line broke and the Tonga Isles remained as they are. A place at\nHounga is still shown where the hook caught in the rocks. That hook was\nstill in the possession of the family of the Tui-Tonga some thirty\nyears before Mariner\u2019s time. The New Zealanders and Hawaiians have a\nsimilar tradition, but make Maui the hero of the tale.\n\nHogs were common in Tonga before its discovery. Dogs were scarce and\nmostly brought from the Vitis. Poultry abounded.\n\nThe Tongans believe that heaven, the planets, ocean and the isle Bolotu\nexisted before the earth; and the Tonga isles were fished up from the\nocean by Tangaloa.\n\nMankind came from Bolotu, the principal residence of the gods, placed\nin the northwest. The souls of the egui or chiefs, after death, go to\nBolotu. The souls of the matabule go there too, but to serve the former\nand the gods. The Tongans were not agreed as to whether the mua had a\nsoul or not; but the tua positively had none, or if they had, it died\nwith the body. The Tui-Tonga and the Veachi descend in direct line from\ntwo of the principal gods.\n\nThe Tongans reckon about three hundred primitive gods, of which about\ntwenty only are honored with temples and priests. Tali-ai-tubo is the\ngod of war. Tui-fua-Bolotu presided over the divine assembly at Bolotu,\nbut is less in power than the preceding. Hihuleo is a powerful god,\nworshiped by the Tui-Tonga family. Tubo-Toti, is the god of voyages.\nAlai Valu is the god consulted in sickness. Alo-Alo is the god of wind,\nrain, seasons and vegetation. Tangaloa, is the god of arts and\ninventions. Hala-Api-Api, Togui Uku, Mea and Tubo-Bugo are gods of the\nsea and voyages.\n\nThe universe reposes on the body of the god Maui. He is the giant among\nthe gods, but has no temple nor priests. When he is fatigued lying in\none position, he turns, and that is the cause of earthquakes.\n\nThe tabu system was much developed in Tonga in its minuti\u00e6 and\noperations. It is essentially the same through the entire Polynesian\nfamily; the variations in degree and intensity are local.\n\nTu-i-Tonga, the highest chief, descended from one of the gods that\nformerly visited Tonga. The respect shown him arises solely from his\nreligious character. He was a kind of sovereign pontiff, and until\nmodern times nothing of importance was done without consulting him.\nVeachi, another chief or egui of divine descent; second in rank to the\nTu-i. The priests have no social consideration as such, unless they are\ninspired.\n\nHu, or the king, is the highest in power, but not in nobility. Egui,\nnobles, are allied and related to the families of Tu-i, Veachi or Hu.\nMatabule, the class just below the egui, are counsellors and officers.\nThe title is hereditary, and the son does not enter the class of\nmatabule until the father\u2019s death. Until then he belongs to the class\ncalled mua, composed of the sons, brothers and descendants of matabule.\nThe sons and brothers of a mua belong to the last class called tua\nuntil the death of the parent. The tua comprise all who do not come\nunder one of the preceding categories of rank. They are the common\npeople.\n\nHogs in Tonga are called buaka, as in Marquesas; in Hawaii, puaa.\n\nThe Tongans were not cannibals, but sometimes in imitation of the\nVitians, it became a military point of honor for the young warriors to\neat the flesh of an enemy slain in battle.\n\nAmong the Tongan dances were the hea, a very ancient and stately dance\nperformed by men, and the ula, also very ancient, practised formerly\nonly by the low classes, but a Tonga chief having seen it performed at\nSamoa,\u2014where it was said to have been invented,\u2014made it fashionable in\nTonga.\n\n\n\n\nMARQUESAS.\n\nFrom the Hiwaoa traditions and meles, collected by Mr. William Lawson,\nseveral cosmogonies seem to have existed among the Marquesans. I\nnotice:\n\n1. The Vanana na Tanaoa relates, that in the beginning there was no\nlife, light or sound in the world; that a boundless night, Po\n(darkness) enveloped everything, over which Tanaoa and Mutuhei\n(silence) ruled supreme. Atea (light) sprang from Tanaoa, made war on\nhim, drove him away and confined him within limits. Ono (sound) sprang\nfrom Atea and broke up Mutuhei. From the struggles between Tanaoa and\nAtea, Ono and Mutuhei, arose Atanua (shade).\n\nAtea and Ono ruled the universe together as body and spirit (tino and\nuhane). Atea took Atanua for wife and begat their first-born, Tumea.\n\n2. The legend of the pena-pena, creation, relates that Atea, the\nhusband of Atanua, was the cause, root and begetter of all things.\n(\u201cAtea te pepenua o te Aui te Fenua.\u201d) From him were evolved or created\nthe host of inferior deities, with particular attributes or\noccupations. On the orders of Atea, they broke through or picked\nthrough earth and sky, fenua and ani, and the land, papa appeared and\nwas planted. The winds blew from Vevau to Hawaii, and back from Hawaii\nto Vevau, cooling and refreshing.\n\n\n Pu te metani me Vevau\n A-anu te tai o Hawaii\n Pu atu te metani me Hawaii\n A-anu te ao o Vevau\n Nui-ia te papa e moe ana.\n\n\nAtanua then conceived and bore the Night, Po-nui-o-Atea; after that she\nbore the Moon, Meama; after that she bore the Day-break (dawning), Ata;\nafter that the Day, A-nui-o-Atea; and last of all was born Sound,\nOno-nui-o-Atea. The scene of these series of creations seems to have\nextended from Vevau to Hawaii, \u201cO Vevau me Hawaii\u201d forming the refrain\nof each act of creation.\n\n3. The legend of Mauikiiki relates that Mauiki was the older brother\nand Mau-ii was the younger. The younger one stove a hole in the head of\nthe older one, and thus caused the sacred fire (ahi tapu) to flow all\nover the land. Through the hole in the skull of Mauiki, the fires and\nfuries (na ii) rose up to the sky, but they were met by Kamaiko, the\ngod of cold, who hurled them back again; and diverting them into the\nrocks, the soil, etc., put them out. The lord (te fatu) then gave to\nMauiki a wife called Hina-te-Ao-ihi, or Hina-te-Ao-Tuakiina. When\nMauiki feels wrathy and furious his inwards are soon cooled by strong\nwinged winds, na metani si keheu; Mauiki having thus been quieted and\npeace restored, Atea proceeds with the work of creation, and all manner\nof animals, big and small, are created.\n\n4. The legend Taikoko (the flood) states that the sea was rising; a\nhouse was built on the ocean for the preservation of life and animals;\nthat the animals were marshalled by one man before and one man behind,\nthe former called Fetu-Amo-Amo, the latter Ia-Fetu-Tini.\n\nThe following individuals are mentioned: Hina-touti-Ani, Hina-te-Ao-ihi\nand Hina-te-Ao-Meha, females; Fetu-Moana, Fetu-Mau-Ani, Fetu-Amo-Amo\nand Ia-Fetu-Tini, males.\n\nA turtle was sacrificed, and then the rain came in a cataclysm. After a\nwhile dry land appeared, and the vessel of Tanaoa, teetina o Tanaoa,\nappeared on the sea of Hawaii, whose mountain ridges began to shoot up\nout of the water. After that the teetina o Moepo appeared over the sea\nof Hawaii, land rose up more and more in Hawaii and Matahou and all\nwere safely landed.\n\n5. The Legends of the Take. The Marquesans call themselves the\ndescendants from the Take o Take-hee-hee, their immediate progenitor\nbeing Tani, one of the twelve sons of Toho or the original Take. Having\nhad commotions and wars among themselves, they were driven out of\nTake-hee-hee or Aheetake, as it is called in another legend. There are\ntwo accounts of the migrations of the Takes. They run in this wise:\n\n\n That of Atea: That of Tani:\n\n From Take-hee-hee From Take-hee-hee\n to Ahee-tai to Ahee-take\n ,, Ao-nuu ,, Aonuu\n ,, Papa-nui ,, Papanui\n ,, Take-hee ,, Takehee\n ,, Ani-take ,, Howau\n ,, Hawaii ,, Ninioe\n ,, Tuu-ma ,, Ao-ewa\n ,, Meaai ,, Ani take\n ,, Fiti-nui ,, Ho vau\n ,, Matahou ,, Vevau\n ,, Tona-nui ,, Tuuma\n ,, Mau-eva ,, Meaai\n ,, Piina ,, Fitinui\n over the ocean to Ao-maama ,, Matahou\n (Marquesan Islands). ,, Tona-nui\n ,, Mau ewa\n ,, Piina\n over the ocean to Ao-maama, (Marquesan Islands).\n\n\n6. The following are the chiefs or founders who led the Take during\ntheir migrations:\n\n\n Makoiko founded the settlement Ahee-tai.\n Koui (k) and Koutea (w) founded the settlement Ao-nuu.\n Atea and Atanua founded the settlement Papanui.\n Papa-tana-oa and Heihei-tona founded the settlement Take-hee.\n Tani-oa-anu and Taneoa-ani founded the settlement Ani-tai.\n Tonafiti and Mawena founded the settlement Hawaii.\n Moepo and Taunea founded the settlement Tuuma.\n Ono-tapu and Moe-oe-ihea founded the settlement Meaai.\n Manuio and Atoomai founded the settlement Matahou.\n\n\nSome of the above lands are thus described:\n\nAheetai was a mountain land, with a settlement at Taiao, another at\nMeini-takahua, and another near the water (lake or river) of Nuu-taea.\n\nAonuu is called in the mele:\n\n\n He henua hiwaoa mei Aheetai\n He henua hiwahiwa Aomai.\n\n\nFaaina ruled in Aonuu, and after him Anu-o-Aatuna. Afterwards the chief\nAtea killed Umai and civil wars drove him and many other Take to seek\nnew homes in other lands.\n\nPapanui is called a high table land, near the sea, vipua me te tai.\nAmong the fugitives from Aonuu was a chief Tiki-Matohe and his wife\nHina. They left with their followers and outfit of pigs, fowl and\nfruits in a double canoe, vaka hupu, and discovered the land of\nPapanui. The mele of Tani\u2019s landing on Papanui states that the host\nAtea would, in honor of Tani, bring pigs from Ao-tumi, turtle from\nOno-tapu and fowls from below Ii hawa and Nuu-teea.\n\nTake-hee is called: \u201cTu hivaoa eeke i te hee.\u201d\n\nAnitai or Anitake. Of this it is said: \u201cA kau papaua ia tai naenae.\u201d\n\nHawaii is called: \u201cTai mamao uta oa tu te Ii.\u201d In Hawaii the hupe,\nkohanui, mio and temanu trees were growing. Hawaii appears to have been\nsubject to tremendous hurricanes, followed by famines. The following\nheadlands or capes are mentioned in Hawaii: Fiti-tona-tapu, Pua, Ao,\nAo-ena and Ao-oma. The mio tree was said to make good paddles. Two\nmountains are mentioned in Hawaii; one in the mele of Matahou of\nHawaii, called Mouna-Tika-oe; the other in the mele of Tupaa, called\nMauna-oa. The latter is said to have been raging (ii) on top and served\nas a landmark for Tupaa when he left Hawaii with his family and\nfollowers.\n\nTuuma is said to have been near to Hawaii: \u201cTe Tuuma i Hawaii tata ae.\u201d\n\nMeaai: All that is said of this island is: \u201cMou ae te tupa tata eke na\nte tai.\u201d\n\nMatahou is the last land mentioned in this mele, and no other\ndescription given of it, than that it stood in the sea, \u201ctu i te tai.\u201d\n\nThroughout these migrations the Take are represented as having come\nfrom below (mai iao), when coming from Aheetake, and going up (uka) to\nMatahou.\n\nThroughout the Polynesian groups, within the tropics, when a land is\nspoken of as iao ilalo, iraro of the speaker\u2019s place, it invariably\nmeans to the leeward, before the prevailing trade wind. This wind being\nfrom northeast or southeast, these migrations pursued a course from\nwest to east, which suggests a descent from Asia or the Asiatic\nArchipelago.\n\nThe word take, as expressing a nation or a race, is probably an\narchaism of the Polynesian language; its condensed and modern form\nbeing tai, as I find the latter form used interchangeably with the\nformer in some of the meles, as Aai-tai for Ani-take, Ahee-tai for\nAhee-take. The word tai occurs with the same meaning in the Tonga\nIslands, where this expression is common\u2014Kai Fiti, Viti people: Kai\nTonga, Tonga people; in Hawaiian, kakai, a family. The older word,\ntake, is found, however, in several places: \u201cAi-tu-take,\u201d an island of\nthe Hervey group, and \u201cOni-take,\u201d a place on said island; \u201cVaetake,\u201d a\nbay in Uahuka, one of the Marquesas Islands.\n\nIn the mele of Te mohoina o Papanui, Tiki is called the first man: \u201cO\nTiki to matou Motua, oia te enate mua\u201d: This is Tiki Matoho and his\nwife Hina, or Tiki Matoho is a namesake of the first Tiki.\n\n\n\n\n\n\n\n\nLEGEND OF HAWAII-LOA.\n\nCOMPILED AND CONDENSED IN ENGLISH FROM KEPELINO AND S. M. KAMAKAU.\n\n\nAccording to an old Hawaiian tradition the alii of the genealogy direct\nfrom Kane were called \u201cka hoalii\u201d and \u201che \u2019lii poni ia\u201d (anointed\nchiefs), anointed with the \u201cwai niu a Kane,\u201d and thus became \u201cna \u2019lii\nkapu-akua.\u201d The chiefs below them in rank were called \u201che \u2019lii noa\u201d\n(not anointed), but were still chiefs of the \u201ciku-nuu,\u201d they could\nsucceed to the government of the land and were then called \u201che Moi.\u201d\n\nThe chiefs (ka hoalii) had both temporal and spiritual power. Their\ngenealogy (papa alii) was called \u201ciku-pau,\u201d because it alone led up to\nthe end or beginning of all the genealogies; no one reached further\nback than theirs. The chiefs of the \u201cpapa iku-nuu\u201d could only have\ntemporal power and be recipients of the ordinary \u201ckapu-alii\u201d awarded to\nother chiefs according to rank, whereas \u201cka hoalii\u201d enjoyed both the\n\u201ckapu-akua\u201d and the \u201ckapu-alii.\u201d\n\nThis often brought on dissensions and enmities between the chiefs of\nthe papa iku-nuu and those of iku-pau. The former would often introduce\nthe ancestors of the iku-pau upon their genealogies in order that they\nmight be considered as springing from the kapu-akua race and become\nalso \u201cka hoalii\u201d of the \u201cnuu-pau\u201d and \u201ciku-pau.\u201d\n\n\n\nThe worshipers of Kane were called \u201che papa laa\u201d or \u201che papa Kane.\u201d\nThose who worshiped images were called \u201che pae kii,\u201d and those who\nworshiped nobody were called \u201che laa-luau.\u201d The \u201claa-luau\u201d were godless\npeople, and in the time of Wakea and Papa, the first chiefs of the\niku-nuu in this country, a number of worthless kapus were introduced to\nsupport the wickedness of Wakea.\n\n\n\nIn very olden times no human sacrifices were offered to Kane. \u201cHe kapu\nke kanaka na Kane\u201d was the settled law of that time, because the kanaka\nwas considered sacred to Kane and like unto him. The idol-worshipers,\nand the followers of the \u201clii noa\u201d (not of the Hoalii race) offered\nhuman sacrifices.\n\n\n\nOne of the ancient prayers was recited on the great festival days as\nfollows: [305]\n\n\n The Priest: O Kane me Ku-ka-Pao, E, oia \u2019nei?\n The Congregation: Hooia, e, oia.\n The Priest: O Lono-nui-noho-i-ka-wai, E, oia \u2019nei?\n The Congregation: Hooia, e, oia.\n The Priest: Ho-eu, kukupu, inana, ku iluna o ka moku, E, oia, \u2019nei?\n The Congregation: Hooia, e, oia. Hooia, e, oia. Hooia, e, oia. Ke\n Akua oia.\n All together: Kane-Po-Lani, o Lani Makua, me Ku-ka-Pao i kikilani,\n me Lono-nui-maka-oaka, he Akua. Ke Akua i huila malamalama paa ka\n Lani, ku i ka Honua. I ka Honua a Kane-Kumu Honua, he Akua. Hooia,\n e oia. Hooia, e oia. Oia ke Akua, oia.\n\n\nThe head of the first kanaka was created from a whitish clay (palolo),\nwhich was brought by Lono from the four ends of the world\u2014from \u201cKai\nKoolau, Kai Kona, Kahiki-ku, Kahiki-moe\u201d\u2014north, south, east, west. The\nclay from the north and east forming the right side, and the clay from\nthe south and west forming the left.\n\nIt was contrary to the worship of Kane to bury a corpse without\nprevious purification and prayer (Kaiolena a me pule), because the\nkanaka was derived from the water (unuhi ia no loko mai o ka wai)\u2014muddy\nwater\u2014and the gods sang over him at the creation.\n\nAt the creation of man, Kane was the model after which he was made; Ku\nwas the workman who made him, and Lono assisted generally. When the\nclay-image of Kane was made, they three breathed into its nose, and\nthat breath was called \u201che maule o Lono.\u201d The gods then called on him\nto rise and become a living being, with this formula:\n\n\n Kane: \u201cI hana au i keia lepo la; Hiki au e ola!\u201d\n Ku and Lono: (respond) \u201cOla!\u201d\n Kane: \u201cI hana au inei lepo la; Hiki au e ola!\u201d\n Ku and Lono: (respond) \u201cOla!\u201d\n\n\nThe image then rose and knelt before the gods and they called his name\nHonua-ula (Red Earth)\u2014his body was made of red earth (lepo ula) and\nspittle (wai-nao), and his head was made of the clay (palolo) brought\nfrom the four ends of the earth. Another name for him was Ke\nLii-Ku-Honua.\n\nAfter creation this man Honuaula, was given a place to live in, called\nin olden time Kalana i Hauola, in later times it was called Pali-uli.\nSo runs the legend of Kumu-Honua, and he dwelt alone at first without a\nwife.\n\nThe gods seeing the man without a wife, descended on earth, put him\ninto a sleep, took out one of his ribs (lalo puhaka) and made it into a\nwoman. They then awakened the man who found the woman on his right\nside, and she was called Ke Ola Ku Honua.\n\nThere are many legends about this first man, Kumu Honua. According to\nsome, Kanaloa, who seems to have been an evil spirit (akua ino). \u201cKe\nkupu ino\u201d interfered with Kane when creating the first man, and Kanaloa\nstarted to make a man of his own. When the earth was ready and shaped,\nKanaloa called it to become alive, but no life came to it. Then he\nbecame very angry and said: \u201cI will take your man and he shall die;\u201d\nand so it happened; and hence the first man got another name,\nKumu-Uli\u2014which means a fallen chief (he \u2019lii kahuli).\n\nThe land of Kalana i Hauola was situated in Kahiki-Honua-Kele; by other\ntraditions it was in Mololani; by others it was in\nHawaii-nui-Kuauli-Kaioo, a large and long continent.\n\nKane, Ku and Lono dwelt in the empty space\u2014(this is another\ntradition)\u2014\u201ci ka lewa i o ia nei,\u201d and had no special resting place.\nThey then created three heavens and by special command fixed the stars\nand the lights therein.\n\nOne tradition reports that Kanaloa was a generic name for a multitude\nof evil spirits, created by Kane, who opposed him or revolted from him\nbecause they were denied the awa, which means that they were not\npermitted to be worshiped; awa being a sacrificial offering and sign of\nworship. These evil spirits did not prevail but were thrust out and\ndriven by Kane \u201ci lalo lilo loa i ka po\u201d (down into the uttermost\ndarkness) and the chief of these evil spirits was called Milu, meaning\nthe king of death; another name for him was Kanaloa, also Kanaloa o ka\noa nu-kea nui a Kane.\n\nWhen the heavens were made, then the earth was made. And then the\nKanaloa spirits were the first created by the gods. They were not made\nby hand like the first man, but were spit out (i kuha ia) by the gods.\n\nAfter Kumu Honua was created and placed upon his land, Kane conferred\nwith him and his wife and established laws for them, and the law was\ncalled \u201claau\u201d (the tree). The words of Kane are not fully reported in\nthe legend; but it was afterwards thought that the tree was the\nbreadfruit-tree (ulu) and that it grew at Honokohau, in North Kona,\nHawaii; that it sprung from Kane (ua mimi ia e Kane) and that its\nfruits have been bitter or sour from that day to this. And the wauke\nwas given to Kumu Honua for clothing, and it was sacred to Kane and\ngrew in Keaukaha, North Kona, Hawaii.\n\nKanaloa seduced Kumu Honua\u2019s wife Polo-Haina (Ke Ola Kumu Honua) and\nshe and her husband broke the laws of Kane. Kumu Honua was called\nKane-Laa-uli after he had broken the laws of Kane, which means,\naccording to Hawaiian kahunas (priests), \u201che akua ulia i ka laau,\u201d (the\nspirit who fell or was destroyed on account of the tree).\n\nFollowing are the names of Kumu Honua and his wife after they fell from\ngrace: Pelo-Haena (w), [306] Ulia-Wale (k), Laa-ai (w), Laa-hei (k),\nLaa-make (w), Laa-uli (k), Kumu-Hana (w), Kumu Uli (k), Kanikau (w),\nKani Kuo (k).\n\n\n\nAn \u201cau-apaapa\u201d comprises twelve generations. All who spring from any\nbranch within these twelve are considered as relations. An \u201cau-apaapa\u201d\nextended over two to three centuries.\n\nAn \u201cau poipu\u201d consisted of twenty-four generations. Any one at this\ndistance from the general ancestor, springing off from any branch, was\nnot considered a relation. The marrying such distant branches was\ncalled \u201choao-lopa.\u201d An \u201cau-poipu\u201d extended over six or more centuries.\n\nFollowing are the generations from Kumu Honua to Nuu-Pule, i.e. from\nthe creation of man to the flood.\n\nKumu Honua and Lalo Honua had three sons: 1. Kolo-i-ke-Ao, or Laka; 2.\nKulu-ipo or Kolo-i-ka-Po; 3. Kaiki-ku-a-Kane.\n\n\n Male Female\n\n 1 Kumu Honua. Lalo Honua.\n 2 Laka. Papaia Laka.\n 3 Ka Moolewa. Olepau Honua.\n 4 Maluapo. Laweao.\n 5 Kinilau-a-Mano. Upolu.\n 6 Halo. Kini Ewalu.\n 7 Ka Mano Lani. Ka Lani anoho.\n 8 Ka Maka o ka Lani. Ka Hua o ka Lani.\n 9 Ke Oli o ka Lani. Ka Moo Lani.\n 10 Ka Lei Lani. Opua Hiki.\n 11 Ka La Lii. Ke Ao Melemele.\n 12 Haule. Loaaio.\n 13 Imi Nanea. Imi Walia.\n 14 Nuu or Kahinalii.\n\n\nFrom Kumu Honua to Laka was one \u201ckau apaapa,\u201d and from Kumu Honua to\nMoolewa were two \u201ckau apaapa,\u201d etc.\n\nNuu built a large vessel and a house on top of it, and it was called\n\u201che Waa-Halau-Alii o ka Moku.\u201d\n\nWhen the flood subsided Kane, Ku and Lono entered the \u201cWaa Halau\u201d of\nNuu and told him to go out. He did so and found himself on top of Mauna\nKea on Hawaii, and he called a cave there after the name of his wife,\nLili-Noe, and that cave remains there to this day. Another name of his\nwife was Nuu-mea-lani.\n\nOther legends say that it was not there where Nuu landed and dwelt, but\nin Kahiki-Honua-Kele, a large and extensive country.\n\nSome legends say that the rainbow was the road by which Kane descended\nto speak with Nuu.\n\nAnother name of Nuu was Nuu-Lolo, i Mehani. Still another name was\nNana-Nuu (Nana being the old pronunciation of Lana\u2014floating). Also\nNuu-Mea.\n\nWhen Nuu left his vessel he took with him a pig, coconuts and awa as an\noffering to his god, Kane. As he got out of the vessel and looked up he\nsaw the moon in the sky, and he thought that was the god, and he said\nto himself: \u201cYou are Kane no doubt, though you have transformed\nyourself to my sight;\u201d so he worshipped the moon and offered his awa,\npig and coconuts. Then Kane descended again and spoke reprovingly to\nNuu, but on account of the mistake Nuu escaped punishment, having asked\npardon of Kane. Then Kane ascended to heaven and left the rainbow as a\ntoken of his forgiveness.\n\nAll the previous population having been destroyed by the flood, Nuu\nbecame the second progenitor of all present mankind. So runs the Hawaii\nlegends, but the legends of Oahu, Maui and Kauai differ somewhat.\n\nAfter Nuu\u2019s escape from the flood he was called by new names, such as\nKu Ka Puna, and his wife Ku Ke Koa. He had three sons: Ka Nalu Akea, Ka\nNalu Hoohua and Ka Nalu Manamana.\n\n\n 1. Ka Nalu Akea (k) Ka Ale (Hanau) Akea (w) Naeheehe Lani (k)\n 2. Ka Nalu Hoohua (k) Ka Nalu Wehe Puka Nui Hakui Lani (k)\n (w)\n 3. Ka Nalu Manamana (k) Nalu Manamana ia Kaluea Ka Io Lani (k)\n (w)\n Naeheehe Lani (k) Hikimoe Kawowoilani (w) Ka Hakui Moku (k)\n Ka Hakui Lani (k) Lui ke kai (w) Ninihua (k)\n Ka Io Lani (k) Ka Honua ka Moku (w) Kahiki moe (k)\n\n\n 1 Nuu (k) Lili Noe or Lili Ka Nalu Akea (k)\n Nuu (w)\n Ka Nalu Hoohua (k)\n Ka Nalu Manamana (k)\n 2 Ka Nalu Akea (k) Ka Ale Akea (w) Naeheehe Lani (k)\n 3 Naeheehe Lani (k) Kawowoilani Hikimoe Ha Hakui Moku (k)\n (w)\n 4 Ka Hakui Moku Lei Ke Kai Halana (w) Ke Kai Lei (k)\n (k)\n 5 Ke Kai Lei (k) Nalu Lei (w) Ka Haku Lani (k)\n 6 Ka Haku Lani (k) Moeana i Lalo (w) Hele i Kahiki Ku (k)\n 7 Hele i Kahiki Ku (k) Hooneenee i Ka Noelo Hikina (k)\n Kahikina (w)\n 8 Ka Noelo Hikina (k) Hala Po Loa (w) Hele i ka Moo Loa (k)\n 9 Hele i ka Moo Loa Kawehe\u2019n\u2019ao (w) Ke Au Apaapaa (k)\n (k)\n10 Ke Au Apaapaa (k) Ke Au Laelae (w) Lua Nuu or\n Kanehoa-lani (k)\n11 Lua Nuu Kanehoalani\n (k)\n\n\n Ka Nalu Akea was also called Hekikili Kaakaa.\n Ka Nalu Hoohua was also called Nakolo i Lani.\n Ka Nalu Manamana was also called Ka Uwila Nui Maka Eha.\n\n\nLua Nuu was known by the following names, Pua Nawao, Ku Pule, Ku Hooia,\nKu Iike, Kane Hoa Lani, Kuma Menehune.\n\nKane Hoa Lani or Lua Nuu was the ancestor of the race of Nawao (wild\npeople) and of the race of Menehune, a large and powerful people.\n\nCircumcision dates back to the time of Lua Nuu.\n\nNaeheehe Lani was the ancestor of the people who lived in the land of\nKapakapaua a Kane and on the islands of the ocean.\n\n\n\nNalu Akea was the ancestor of the Kanakas and of the people on the\nislands in the great ocean.\n\nNalu Hoohua was the ancestor of the white or clear-skinned people who\ninhabit Kahiki Moe.\n\nNalu Manamana was the ancestor of the breed of negroes, who were also\ncalled the breed of Kana, \u201cKa welo a Kana.\u201d\n\n\n\nLua Nuu was the ancestor, by his eldest son of the Nawao people, and by\nhis youngest son (Kupulupulu) of the Menehune people.\n\nThe Nawao people were called by the Hawaiians Ka Lahui Mu Ai Maia o\nLaau Haeleele. They were a people of large size, wild, and did not\nassociate with the kanakas, they were a hunting people (lahui alualu\nholoholona). They were numerous in former times, but now they have\ndisappeared.\n\nThe Menehunes were a numerous and powerful race, the ancestors of the\npresent Hawaiian people.\n\nThis is the legend of Kane Hoa Lani Lua Nuu: Kane (the god) ordered Lua\nNuu to go up on a mountain and perform a sacrifice there. Lua Nuu\nlooked among the mountains of Kahikiku, but none of them appeared\nsuitable for that purpose. Then Lua Nuu inquired of God where he might\nfind a proper place, and God replied to him: \u201cGo, travel to the\neastward and where you find a sharp-peaked hill projecting\nprecipitously into the ocean, that is the hill for the sacrifice.\u201d Then\nLua Nuu and his son Kupulupulu-a-Nuu and his servant Pili Lua Nuu\nstarted off in their boat to the eastward; and in remembrance of the\nevent the Hawaiians called the mountains back of Kualoa in Koolau,\nOahu, after one of Lua Nuu\u2019s names, Kane Hoalani, and the smaller hills\nin front of it were named after Kupulupulu and Pili Lua Nuu.\n\n\n\nThe following are the generations of Lua Nuu:\n\n\n1 Lua Nuu (k) Ahu (w) Ku Nawao (k)\n Ka Mee Haku Lani (w) Ka Lani Menehune (k)\n2 Ku Nawao (k)\n Ka Lani Menehune (k) Ka Mole Hikina Aholoholo (k)\n Kuahine (w)\n Ka Imi Puka Ku (k)\n3 Ka Imi Puka Ku (k) Hooluhi Kupaa (w) Ka Hekili Paapaaina\n Ke Apaapa Nuu\n Ke Apaapa Lani\n Nakeke i Lani\n Kahiki Apaapa Nuu\n Kahiki Apaapa Lani\n Nakolokolo Lani\n Nakeke Honua\n Ku i ka Ewa lani\n Ka Uwai o ka Moku\n Hoopali Honua\n Newenewe Mauolina i\n Kahiki-ku\n4 Newenewe Mauolina (k) Nowelo Hikina (w) Kaokao Kalani (k)\n\n5 Kaokao Kalani (k) Heha ka Moku (w) Aniani Ku (k)\n6 Aniani Ku (k) Ke Kai Pahola (w) Aniani Ka Lani (k)\n7 Aniani Ka Lani (k) Ka Mee Nui Hikina (w) Hawaii Loa or Ke\n Kowa i Hawaii (k)\n8 Hawaii Loa (k)\n\n\nHawaii Loa was the ancestor of the Hawaiian family. They were an\nindustrious, agricultural and fishing people. They were also very\nreligious and worshiped Kane, Ku and Lono, either separately, or the\njoint name and symbol of Ku-Kauakahi. They were therefore called, par\nexcellence, the lahui akua, while all those who worshiped images and\nsuch worthless things were called lahui laa luau.\n\nLua Nuu and his descendants lived to the eastward of Kalana i Hauola,\non the land called Aina Lauana a Kane and also Aina Au Apaapa a Kane\nuntil the time of Hoopale Honua, but after the time of Newenewe\nMauolina they spread far to the eastward of the Aina Au Apaapa a Kane.\nFrom the time of Newenewe to Aniani Ku they had spread to the\neastern-most shores of Kapakapaua a Kane. In the time of Ke Kowa i\nHawaii they arrived at these (Hawaiian) islands.\n\nSeveral legends refer to this period between Lua Nuu and Hawaii Loa.\nThose of Kana Loa and his brother Kane Apua, of Makalii, of Maui, of\nKana, etc. Makalii was a celebrated king in Kahiki Kapakapaua a Kane.\nDuring a season of great fertility he sent his messengers all over the\ncountry and collected all the food they could get at and stored it up\nin Makalii\u2019s storehouses and forts. A famine followed, but Makalii was\nstingy and had all the food gathered up in nets and hung up out of\nreach, and great distress came over men and animals. The rats scoured\nover the earth and found no food; they flared in the air, and there was\nthe food. They then climbed up on the black shining cloud of Kane\u2014ala\nnui polohiwa a Kane\u2014and on the rainbow and from there they nibbled at\nMakalii\u2019s nets until they broke and tore them, so that the food fell\nout on the earth again; and thus was the earth restocked with potatoes,\ntaro, yam, etc. In remembrance of this king some stars have been called\nMakalii, and the Pleiades have been called \u201cna Huihui,\u201d in memory of\nMakalii\u2019s nets of food\u2014\u201cna koko a Makalii.\u201d\n\n\n\nKana Loa was the elder and Kane Apua was the younger brother. Their\nexploits are celebrated, viz: How they overthrew the King Wahanui and\nhow he and his died at sea, how they conducted the Menehune people over\nthe sea and through the wilderness until they came to the land that\nKane had given their forefathers, the \u201cAina i ka Houpo a Kane;\u201d and how\nthey caused water to flow from the rocks, etc. Kana Loa was also called\nLi Hau Ula and he was a priest (kahuna) of greater renown than any\nother.\n\n\n\nThe legend of Maui and how he caught the sun and made him go slower, so\nthat his mother might have more daylight to manufacture her kapa in\n(akuku i ke kapa), belongs to this period.\n\nIn former times there were two modes of worship, or two different\ncreeds here on Hawaii\u20141. Those who worshiped the God who could not be\nseen;\u20142. Those who worshiped the God who could be seen, natural\nobjects, or objects made by hand.\u2014\u201cHe Pae a Kane,\u201d \u201cHe Pae Kii.\u201d\n\nThe one god (Kane) comprised three beings (ouli-wai-akua)\u2014Kane, Ku,\nLono. Kane was the root or origin of gods and all created things; Ku or\nKu-ka-Pao was the workman who executed everything; Lono was the essence\nof wisdom, power and incomparable attributes. One god, but viewed under\nthree different aspects. He was called Kane in order that man (\u201ckane\u201d)\nby being named after him should not forget him.\n\nBefore heaven and earth were created these three deities were called\nKane-i-ka-Po-Loa, Ku-i-ka-Po-Loa and Lono-i-ka-Po-Loa, and their joint\nname was Ke Alii Hi-ka-Po-Loa, equivalent to \u201cAlmighty God.\u201d\n\nOf all the objects, animate or inanimate, natural or artificial, that\nwere worshiped by the pae kii (idol-worshipers) the fish called\nPaoolekei was the only one that received no worship.\n\nIt was supposed that these kii (images or idols) received power from\nbeing entered into and possessed by the spirits of the dead.\n\n\n\nAfter Light had been created or brought forth from the Po (the darkness\nor chaos) the gods looked upon the empty space (ka lewa) and there was\nno place to dwell in. They then created the heavens for themselves.\nThree heavens did they create or call into existence by their word of\ncommand. The uppermost heaven was called \u201cLani-Makua,\u201d the one next\nbelow was called \u201che Lani o Ku,\u201d and the lowest was called \u201che Lani o\nLono.\u201d\n\nWhen the heavens were made the gods found that their feet ached because\nthere was nothing to support them. So they created the earth for a\nfoot-stool. Hence Kane was called Kane Lu Honua and the earth was\ncalled \u201cKa honua nui a Kane\u201d and also \u201cKeehina honua a Kane.\u201d\n\nAfter heaven and earth were made Kane created the big and small\nlights\u2014sun, moon and stars,\u2014and placed them in the empty space between\nheaven and earth.\n\nKane also created \u201ci kini akua\u201d (spirits) angels or their\nequivalents\u2014to act as his servants and messengers. They were created\nfrom his spittle. They were supposed to have been created at the time\nthat the stars were made.\n\nThe earth, sun, moon and stars were set floating in space (hoolewa ia i\nka lewa) by Kane and kept in their places by the power (mana) of Kane.\n\nThe ocean (ka moana nui a Kane) surrounded the earth. It was made salt\nby Kane so that its waters should not stink, and to keep it thus in a\nhealthy and uninfected state is the special occupation of Kane. In\nimitation of Kane the priests prepare waters of purification, prayer\nand sanctification (holy water) \u201cwai huikala, wai lupalupa, and Ke Kai\nolena,\u201d wherewith to drive away demons and diseases; it was called \u201cKa\nwai kapu a Kane.\u201d\n\nWhen the earth had been made and all things on it, man was created, as\npreviously stated, and he was placed on the land called Kalana i\nHauola; a beautiful, fertile land stocked with fruits and tame animals.\nIt was also called Aina Hemolele a Kane, also Kapakapaua a Kane. (Its\nsituation on earth seems to have been to the east of those who made the\nlegend\u2014\u201cKahiki-ku.\u201d)\n\nThe first man, generally called Kumu Honua, had a number of\nnames\u2014already mentioned; he was a tall, handsome, majestic looking\nperson, and so was his wife. He was alone upon the land for about one\ncentury (kipaelui or kihipea) before his wife Lalo Honua was created.\n\nAmong the animals enumerated in the legend as dwelling in peace and\ncomfort with Kumu Honua in Kalani i Hauola were:\n\nKa puaa nui Hihimanu a Kane (the large Hihimanu hog of Kane); ka ilio\nnui niho oi a Kane (the large sharp-toothed dog of Kane); ka ilio holo\ni ka uaua a Lono (the dog running at the voice of Lono); ka puaa maoli\n(the common hog); ka ilio alii a Kane (the royal dog of Kane); na moo\n(lizards); moo niho nui, niho oi, wawaka a Kane (the sharp,\nlarge-toothed, iridescent lizard of Kane); ka moo olelo a Kane (the\ntalking lizard of Kane); ka moo kolo (the crawling lizard); ka moo pelo\na Kane (the deceitful lizard of Kane); ka moo kaala (the warring\nlizard); ka moo kaula a Kane (the prophetic lizard of Kane); ka moo\nmake a Kane (the deadly lizard of Kane), etc. The moo-pelo a Kane was\nsaid to be very skillful in lying and in the old mele he is called \u201che\nilioha kupu ino ku o ka moku.\u201d\n\nKumu Honua and his wife Lalo Honua lived in Kalana i Hauola until they\nwere driven out by \u201cKa Aaia-Nukea-nui-a-Kane\u201d\u2014the large white bird of\nKane. In Kalana i Hauola grew the \u201culu kapu a Kane\u201d and the \u201cohia\nhemolele a Kane\u201d\u2014(the sacred breadfruit and sacred apples.)\n\nIt was thought by the priests of old that these tabued fruits were the\ncause of the trouble and death of Kumu Honua and Lalo Honua. Hence in\nthe ancient meles the former was called Kane Laa-Uli, Kumu-Uli,\nKulu-Ipo\u2014(the fallen chief\u2014he who fell from, by, or on account of the\ntree, the mourner, etc.) or names of similar import.\n\nThe legends further relate that if strangers ate of the ripe apples of\nthis land, Kalana i Hauola, they died forthwith, and that the native\ninhabitants, knowing this, never ate them. Here also, and here alone,\n[grew the] \u201cwauke kapu a Kane,\u201d the cloth which was forbidden to be\nworn by any but the Alii-kapu who had been properly anointed by the\n\u201caila niu a Kane.\u201d\n\nAmong many other names for this land was Ulu-Paupau\u2014the fruit which\ncaused defilement and degradation. Another name was Pali-uli. The\nlegend says:\n\n\u201cHe aina kapu o Pali-uli. He aina hemolele. He hoopololei ka loaa o ua\naina la. He hoiu kapu loa ka hoomakaukau ana, i mea e loaa \u2019i ua aina\nla. Ina hewa, aole no e loaa ana. Ina e nana i hope, aole no e loaa.\nIna e aloha i ka ohana, aole no e komo i Pali-uli\u201d (A sacred land is\nPali-uli, a holy land. One must be righteous to attain it; he must\nprepare himself exceedingly holy who wishes to reach that land. If\nsinful he will not get there; if he looks behind he will not get there;\nif he prefers his family he will not enter in Pali-uli). Says the\nchant:\n\n\n O Pali-uli, aina huna a Kane\n O ka aina i Kalana i Hauola.\n I Kahiki-ku, i Kapakapaua a Kane.\n O ka aina i kumu, i lali.\n O ka aina ai nui a ke Akua.\n\n O Pali-uli, hidden land of Kane,\n Land in Kalana i Hauola,\n In Kahiki-ku, in Kapakapaua of Kane,\n The Land whose foundation shines with fatness,\n Land greatly enjoyed by the god.\n\n\nUlu Kaa was another name for Kalana i Hauola. Aina Huna a Kane, another\nname. Also Aina a Kane Huna Moku; Aina Kapu a Kane; Aina Elieli a Kane,\nand Aina i ka Houpo o Kane. This land or Paradise was the central part\nof the world\u2014\u201cke kiko waena\u201d\u2014and situated in Kahiki-ku which was a\nlarge and extensive continent. It was also called Aina Eepa a Kane;\nAina wai-Akua a Kane; also Kahiki-ku.\n\nKahiki-ku was also called Aina apaapaa a Kane on account of its size\nand vast dimensions. It was situated to the eastward, and it was there\nwhere the gods commenced their creations, hence in olden times the sun\n(ka la) was called \u201che Alanui hele a Kane,\u201d and the west was called \u201che\nAlanui o ka make.\u201d\n\nIn olden times the front of the dwelling houses was turned to the east,\nas a sign of the Kane worship; and one door or opening was turned to\nthe west in remembrance of Hawaii-Loa or, as he is called Ke Kowa i\nHawaii, who came from the westward and discovered or settled on Hawaii,\nand afterwards returned to the westward, going to Kahiki-ku.\n\nKalana i Hauola was also called Aina Luana or Aina Lauana a Kane; also\nthe Aina wai ola a Kane. This \u201cwai ola\u201d or living water was a running\nstream, or overflowing spring (wai kahe), attached to or enclosed in a\npond (loko). It was a beautiful transparent clear water. The banks of\nthe pond were splendid. It had three outlets, one for Ku, one for Kane\nand one for Lono, and through these outlets the fish entered in the\npond. If the fish of the pond were thrown on the ground or on the fire,\nthey did not die. If a man had been killed and was sprinkled over with\nthis water he would soon come to life again. According to the ancient\nworship of Hawaii water and salt were objects of special solicitude.\nThe priests mixed water and salt and prayed over it and it then became\na sort of Holy water, a water of purification etc. in remembrance of\nthe pond of living water in the Aina wai ola a Kane.\n\nThat land was also called the Aina wauke kapu a Kane, because that\nwauke was planted by Kane for clothing for the first people, Lepo Ahulu\n(k) and Lalo Ahulu (w)\u2014Kumu Honua and Lalo Honua.\n\nThis land was also called \u201cAina wai lepolepo o kumu honua a Kane,\u201d\nbecause man was formed out of moistened earth. When man was formed, Ku\nand Kane spat in his nostrils, and Lono spat in his mouth, and the\nearth model became a living being. This name was also applied to the\nentire earth as well as to the particular \u201cKalana i Hauola.\u201d When\npeople died they were said to have gone to the muddy waters of Kane\n(\u201cua hoi i ka wai lepolepo a Kane.\u201d) In its wider sense, as the\nresidence of Kumu Honua, after he was turned out of Kalani i Hauola, it\napplied to the land adjoining the latter. In this sense it was also\ncalled \u201cAina kahiko a Kane.\u201d It was situated to the eastward of Kalana\ni Hauola, because the chants, prayers, and legends attest that the\nemigrants from there found land in going to the eastward and that new\nland they called \u201cna Aina i kulana kai maokioki a Kane\u201d and that great\nocean \u201cKa Moana kai maokioki a Kane,\u201d and also \u201cKa Moana kai Popolo.\u201d\nAnd it is equally certain that when they returned to the Aina Kahiko or\nto Kahikiku they shaped their course to the westward.\n\nWhen Kumu Honua was turned out of Kalana i Hauola, he went to live on\nan island or in a district, which was called after him Kumu Honua\nMokupuni. He afterwards returned to the mainland of Kapakapaua a Kane\nand there he died and was buried on top of a high hill called Kumu\nHonua Puu, where multitudes of his descendants were also buried. And\nwhen in after ages room became scarce in that cemetery only the bones\nof the head and of the back-bone (\u201cna auhau\u201d) were buried there, and\nhence it was called Ka Puu Poo Kanaka. It was also called after the\nvarious names of Kumu Honua.\n\n[Original notes break at this point, one or more pages probably lost.]\n\n\n\n2. Laka. The eldest son of Kumu Honua and Lalo-Honua (w), was also\ncalled Kuewa (the vagabond). He killed his younger brother Ahu, and\nfrom that time he was called Kolo-i-ke-Ao. He was a bad man and\nprogenitor of the irreligious and godless.\n\n2. Ahu, second son of Kumu Honua, a pious man, built altars and\nworshiped God. His brother Laka envied him and killed him. He died\nwithout leaving any offspring. His other names were Kulu-ipo, and\nKolo-i-ka-Po.\n\n2. Kapili, also called Kaiki-ku-a-Kane, was the third son of Kumu\nHonua. He was a pious man, a kahuna and progenitor of the true\nworshipers.\n\n4. Ka Wa Kupua. He first organized the order of prophets, soothsayers\nand magicians.\n\n6. Ake Nui. He was born to the eastward of Kapakapaua-a-Kane and his\nparents moved to a far off place on account of a famine in their own\nland.\n\n7. Ka Mauli Newenewe Loa. He attained the greatest age of all mankind:\nfour \u201cKipaelui\u201d (four hundred years.)\n\n7. Ke Ola i Mauolina a Kane. The most upright and pious man of his\ntime. Hence he was taken away alive from earth and did not die.\n\n8. Ka Lei Lani. He also was remarkable for his piety, and he also was\ntaken away from earth alive by God.\n\n9. Haule i Honua. He was a warrior of renown, and his generation was\nsignalized for skill in war and politics. He moved to or invaded a\ncountry south of Kapakapaua-a-Kane called Ku Lalo, or Ka Honua i Lalo,\nwhere a warlike people dwelt, who are described in the legend as \u201che\npoe poa a me ka pakaha wale\u201d (terms of opprobrium).\n\n11. Lalo o Kona. He was born in that southern land, Ka Honua i Lalo,\nand hence his name.\n\n12. Hoo Nanea. He was also born in Honua i Lalo, but afterwards he\nreturned to the land of his ancestors (Kapakapaua-a-Kane) and died\nthere.\n\n13. Nuu. He was born to the eastward of Kapakapaua-a-Kane. He was a\npious and God-fearing man. In his time came the flood, Kai a Kahinalii.\nBy command of God he built a vessel called, \u201cHe waa Halau Alii o ka\nMoku,\u201d in which he and his escaped.\n\n14. Nalu Akea. He is called the progenitor of the people living on the\nmain land of Kane, \u201caina kumu paa a Kane.\u201d\n\n14. Nalu Hoohua. He is called the progenitor of \u201cka poe kekea\u201d (clear\nskinned). That race of people were called a warlike, proud and\nquarrelsome people. They did not travel or propagate themselves among\nthe lands of the ocean (aina moana), but dwelt to the westward of\nKapakapaua-a-Kane. Therefore the firstborn of Nalu-Hoohua was called\nHakui Lani and also Kui ka Ewa Honua.\n\n14. Nalu Manamana. The third and favorite son of Nuu. He is the\nprogenitor of the pure white people (Ka poe keokeo maoli).\n\nA variation in the legend of Nalu-Akea gives him the following\ndescendants:\n\n\n Naeheehe Lani (k) Hikimoe Kawowoilani (w)\n Ka Hakui Lani (k) Lui ke Kai (w)\n Ninihua (k)\n Ka Io Lani (k) Ka Honua ka Moku (w)\n Kahiki Moe (k).\n\n\n15. Ka Io Lani. In his time the worship of Kane was yet pure and\nunmixed with idolatry.\n\n17. Ka Neenee Lani. Celebrated for his knowledge of astronomy and\nsoothsaying. He was a pious man.\n\n18. Honua o ka Moku. Renowned for agriculture and industry.\n\n20. Hele i kua Hikina. In his time this race began to move to the\neastward of Kapakapaua-a-Kane.\n\n21. Hele Moo Loa. In his time the race moved to the eastern border of\nthe main land and dwelt there as strangers.\n\n22. Ke Ao Apaapaa. The race was now settled on the eastern border of\nKapakapaua-a-Kane and were pursuing agriculture, fishing and other\nindustrial pursuits.\n\n23. Lua Nuu. He was first called Kane Hoa Lani, but, becoming renowned,\nhe was called Lua Nuu, i.e., the second Nuu. He was also called Kini,\nand Kinikini. He by command of God first introduced circumcision to be\npracticed among all his descendants. He left his native home and moved\na long way off until he reached a land called Honua i Lalo (the\nsouthern country); hence he got the name Lalo-Kona, and his wife was\ncalled Honua-Po-i-Lalo. He was the father of Ku Nawao by his\nslave-woman Ahu, and of Ka lani Menehune by his wife Mee Hiwa.\n\n24. Ku Nawao. He was the progenitor of the people called \u201cKa Poe Mu-ai\nMaia\u201d and also \u201cLaau-Haeleele.\u201d He was the oldest son of Lua Nuu and\nbecame a wanderer in the Desert.\n\n24. Ka Lani Menehune. He was the father of Aholoholo and Ka Imi Puka\nKu, who were twins. Through his cunning and adroitness (maalea) the\nyounger brother, Ka Imi Puka Ku, obtained the affection of his father\nand was aggrandized by him. His wife came from the east of\nKapakapaua-a-Kane and was related to him.\n\n25. Aholoholo, was renowned for his swiftness.\n\n25. Ka Imi Puka Ku, or Kini-Lau-a-Mano. He had twelve children, from\nthe youngest of whom sprang the Hawaiian people.\n\n26. Ka Hekili Paapaaina, Newenewe i Maolina. The oldest and the\nyoungest of Kinilau\u2019s children. The former is said to be the progenitor\nof the \u201calii kapu,\u201d and the latter of the \u201calii wohi.\u201d But the two\ndignities were united through their children in this wise:\n\n\n Husband Wife Child\n\n Kahekili Paapaaina Ka Honua i ke Kapu Heha-ka-Moku (w)\n Newenewe i Maolina Nowelo Hikina Kaokao ka Lani (k)\n Kaokao ka Lani Heha-ka-Moku Aniani-Ku (k) etc.\n\n\n29. Aniani ka Lani. In his time this race had got far from the original\nhomesteads. He is quoted by both Tahitian and Hawaiian legends as a\nprogenitor (ku-puna) of their nations.\n\n30. Hawaii Loa, or Ke Kowa i Hawaii. He was one of the four children of\nAniani ka Lani. The other three were Ki, who settled in Tahiti, Kana\nLoa and Laa-Kapu. In his time this ocean was called Kai Holo-o-ka-Ia.\nIt was so called by Hawaii Loa, and at that time there existed only the\ntwo islands of Hawaii and of Maui, discovered by him, the first of\nwhich was called after himself, and the second was named after his\noldest son. The other islands of this group are said to have been hove\nup from the sea by volcanoes during and subsequent to the time of\nHawaii Loa. These two large islands were then uninhabited. Hawaii Loa\nand his followers were the first inhabitants.\n\nHawaii Loa and his brothers were born on the east coast of a country\ncalled Ka Aina kai Melemele a Kane (the land of the yellow or handsome\nsea). Hawaii Loa was a distinguished man and noted for his fishing\nexcursions which would occupy sometimes months, sometimes the whole\nyear, during which time he would roam about the ocean in his big vessel\n(waa), called also a ship (he moku), with his people, his crew and his\nofficers and navigators (\u201cPoe hookele\u201d and \u201cKilo-hoku.\u201d)\n\nOne time when they had thus been long out on the ocean, Makalii, the\nprincipal navigator, said to Hawaii Loa: \u201cLet us steer the vessel in\nthe direction of Iao, the Eastern Star, the discoverer of land (Hoku\nhikina kiu o na aina.) There is land to the eastward, and here is a red\nstar \u2018hoku ula\u2019 (Aldebaran) to guide us, and the land is there in the\ndirection of those big stars which resemble a bird (e kapa mai nei me\nhe manu la.)\u201d And the red star, situated in the lap of the goats (i ka\npoli o na kao) was called Makalii after the navigator\u2019s name. And some\nother red stars in the circle of the Pleiades (ma ka ponaha o na huhui)\nwere called the Huhui-a-Makalii.\n\nSo they steered straight onward and arrived at the easternmost island\n(ka moku hikina loa.) They went ashore and found the country fertile\nand pleasant, filled with awa, coconut trees, etc., and Hawaii Loa, the\nchief, called that land after his own name. Here they dwelt a long time\nand when their vessel was filled with food and with fish, they returned\nto their native country with the firm intention to come back to\nHawaii-nei which they preferred to their own country. They had left\ntheir wives and children at home; therefore they returned to fetch\nthem.\n\nAnd when they arrived at their own country and among their relations,\nthey were detained a long time before they set out again for Hawaii.\n\nAt last Hawaii Loa started again, accompanied by his wife and his\nchildren and dwelt in Hawaii and gave up all thought of ever returning\nto his native land. He was accompanied also in this voyage by a great\nmultitude of people (ka lehulehu), steersmen, navigators, shipbuilders\nand this and that sort of people. Hawaii Loa was chief of all this\npeople, and he alone brought his wife and children. All the others came\nsingly without women. Hence Hawaii Loa is called the special progenitor\nof this nation.\n\nOn their voyage hither the Morning Star (ka Hoku Loa) was the special\nstar that they steered by. And Hawaii Loa called the islands after the\nnames of his children and the stars after his navigators and steersmen.\n\nAfter Hawaii Loa had been some time in this country (Hawaii nei), he\nmade another voyage to find his brothers, and to see if they had any\nchildren who might become husbands or wives for his own. On this voyage\nhe fell in with his younger brother Ki, on the island of Tahiti, where\nKi had settled and called it after one of his own names. Then Hawaii\nLoa and Ki sailed together to the southward (i ka mole o ka honua),\nthere they found an uninhabited island which Hawaii Loa called after\nhis own name, and another smaller island which he called after his\ndaughter, \u201cOahu.\u201d\n\nWhen they had finished their business here they returned to Hawaii and\nthe Hoku-Iwa stars and the Hoku Poho ka Aina, were those that they\nsteered by. On his outward voyage from Hawaii the star called Ke Alii o\nKona-i-ka-Lewa and the stars of the Hoku-kea o ka Mole Honua (Southern\nCross) were those by which he shaped his course for Tahiti and those\nother islands. They left from Lae o Kalae in Kau (south cape of\nHawaii), and thither they returned.\n\nWhen Hawaii Loa thus returned he brought with him Tu-nui-ai-a-te-Atua\nthe first-born son of his brother Ki, and he became the husband of his\nfavorite daughter Oahu. These two had afterwards a child called Ku Nui\nAkea who was born at Keauhou, in Puna, Hawaii. Puna was then a fertile\nand fine country and it was called Puna by Ku nui ai a ke Akua after\nhis own birthplace, Puna-Auia, in Tahiti.\n\n32. Kunuiakea, on both father\u2019s and mother\u2019s side became a chief of the\nvery highest rank (kapu loa). From him sprang the race of chiefs here\nin Hawaii (welo alii), and from Makalii sprang the race of the common\npeople (welo kanaka). The first has been kept separate from the most\nancient times, and the second has been kept separate from the time of\nchaos (mai ka Po mai). But the priestly race (welo kahuna) was one and\nthe same with the race of chiefs from the beginning.\n\nWhen Hawaii Loa arrived here, as before observed, there were only the\ntwo islands of Hawaii-Loa and of Maui-ai-Alii; but during his time and\nclose afterwards the volcanoes on Hawaii and on Maui began their\neruptions; and earthquakes and convulsions produced or brought to light\nthe other islands.\n\nKunuiakea\u2019s son Ke Lii Alia, and his grandson Kemilia, were born at\nTahiti along with the Aoa, the royal tree; but his great grandson, Ke\nLii Ku (Eleeleualani), was born on Hawaii.\n\n35. Eleeleualani was the grandfather of Papa-Nui-Hanau-Moku (w). His\nwife was called Ka Oupe Alii and was a daughter of Kupukupunuu from\nOloloimehani (supposed to be either a name for the island of Nuuhiwa,\nor of a place on that island). They had a son called Kukalani-ehu,\nwhose wife was Ka Haka-ua-Koko, the sixth descendant from Makalii, and\nthey two were the parents of Papa-Nui (w).\n\n37. Papa-Nui-Hanau-Moku (w). She first married Wakea, who was the son\nof Kahiko (k) and Tupu-rana-i-te-hau (w) who was a Tahitian woman.\nPapa\u2019s first child with Wakea was a daughter called Hoohokukalani.\n\nPapa, having quarreled with Wakea on account of their daughter, went to\nTahiti and there she took to Te Rii Fanau for husband and had a son\ncalled Te Rii i te Haupoipoi. She afterwards returned to Hawaii under\nthe name of Huhune and had a son with Waia and called his name\nHinanalo. Domestic troubles now made her crazy and she returned to\nTahiti where she had another son with Te Arii Aumai, who was said to be\nthe fourth generation of the Tahiti chiefs, and she called his name Te\nArii Taria, and he became chief over that part of Tahiti called\nTaharuu.\n\nIt is thus on account of her being the mother of chiefs, both here and\nin Tahiti that she is called Papa Nui Hanau Moku. She is said to have\nbeen a comely, handsome woman, very fair and almost white.\n\nPapa is said to have traveled eight times between Tahiti and Hawaii,\nand died in a place called Waieri, in Tahiti, during the time of\nNanakehili, the fifth descendant from her and Wakea.\n\n37. Wakea was a wicked and bad man. He instituted the bad and\noppressive kapus, such as that men and women could not eat together;\nthat women could not eat red fish, hogs, fowl or other birds, and some\nkinds of bananas. These kapus were put on to spite and worry Papa, on\naccount of her growling at and reproaching him for his wickedness.\nWakea also departed from the ancient worship and introduced idol\nworship, and many people followed him, because they were afraid of him.\n\n\n\nHawaii Loa was born on the eastern shore of the land of\nKapakapaua-a-Kane. One of Hawaii Loa\u2019s grandchildren was called\nKeaka-i-Lalo (w) whom he married to Te Arii Aria, one of his brother\nKi\u2019s grandchildren, and he placed them at Sawaii, where they became the\nancestors of that people, Sawaii being then called Hawaii-ku-lalo.\n\nAfterwards Hawaii Loa revisited Tahiti and found that his brother Ki\nhad forsaken the religion in which they were brought up, that of Kane,\nKu and Lono, and adopted Ku-waha-ilo, the man-eating God, (ke Akua ai\nkanaka) as his God. After quarreling with his brother on this account,\nHawaii Loa left Tahiti and brought with him Te Arii Apa as a husband\nfor Eleeleualani, his moopuna (grandchild). From these two was born\nKohala (w), a girl, from whom the Kohala people sprang.\n\nAfterwards Hawaii Loa went again to Tahiti and Hawaii-ku-lalo (Sawaii)\nand held a meeting with those peoples at Tarawao, but finding that they\npersisted in following after the God Ku-waha-ilo and that they had\nbecome addicted to man-eating, he reproved and repudiated them, and\npassed a law called he Papa Enaena, forbidding anyone from Hawaii-Luna\n(this present Hawaii) from ever going to the southern islands, lest\nthey should go astray in their religion and become man-eaters.\n\nWhen Hawaii Loa returned from this trip he brought with him Te Arii\nTino Rua (w) to be a wife to Ku-Nui-Akea, and they begat Ke Alii Maewa\nLani, a son, who was born at Holio in North Kona, Hawaii, and became\nthe Kona progenitor.\n\nAfter this Hawaii Loa made a voyage to the westward, and Mulehu (Hoku\nLoa) was his guiding star. He landed on the eastern shore of the land\nof the Lahui-maka-lilio (the people with the turned up eyes oblique).\nHe traveled over it to the northward and to the westward to the land of\nKuahewahewa-a-Kane, one of the continents that God created, and thence\nhe returned, by the way he had come, to Hawaii nei, bringing with him\nsome white men (poe keokeo kane) and married them to native women (a\nhoo-moe i koonei poe wahine). On this return voyage the star Iao was\nhis guiding star to Hawaii.\n\nAfter this Hawaii Loa made another voyage to the southern and eastern\nshore of Kapakapaua-a-Kane, and took with him his grandchild\nKu-Nui-Akea in order to teach him navigation, etc. When they had stayed\nthere long enough they returned and Ku-Nui-Akea brought with him \u201che\nmau haa elua\u201d (two stewards) one called Lehua and the other Nihoa, and\nthey were settled on the two islands which bear their names, as\nkonohiki (land stewards) and put under the charge of Kauai, the\nyoungest son of Hawaii Loa.\n\nWhen Hawaii Loa returned from the conference with his brother Ki and\nhis descendants, his wife Hualalai bore him a son who was called\nHamakua, and who probably was a bad boy (keiki inoino), for so his name\nwould indicate. Ten years after this (ke Au puni) Hualalai died and was\nburied on the mountain of Hawaii that has been called after her name\never since.\n\nAfter Hawaii Loa was dead and gone, in the time of Ku Nui Akea, came\nTahiti-nui from Tahiti and landed at Ka-lae-i-Kahiki (the southwest\npoint of Kahoolawe, a cape often made by people coming from or going to\nTahiti.) Tahiti-nui was a moopuna of Ki, Hawaii Loa\u2019s brother, and he\nsettled on East Maui and died there.\n\nThe descendants of Hawaii Loa and also of Ki (which are one, for they\nwere brothers) peopled nearly all the Polynesian islands. From Ki came\nthe Tahiti, Bora-bora, Huahine, Tahaa, Raiatea and Moorea [people].\n\nFrom Kanaloa were peopled Nukuhiwa, Uapou, Tahuata, Hiwaoa and those\nother islands. Kanaloa married a woman from the man-eating people,\nTaeohae, from whom spring those cannibals who live on Nuuhiwa, Fiji,\nTarapara, Paumotu, and the islands in western Polynesia\u2014so is it\nreported in the Hawaiian legends and prayers\u2014but the Hawaiian islands\nand the Tahiti islands (properly speaking) did never addict themselves\nto cannibalism.\n\nThe island of Maui was called after Hawaii Loa\u2019s first born son.\n\nThe island of Oahu was called after Hawaii Loa\u2019s daughter, and her\nfoster parent was Lua, and hence the name Oahu-a-Lua.\n\nKauai was called after Hawaii Loa\u2019s younger son; his wife\u2019s name was\nWaialeale, and they lived on Kauai, and the mountain was called after\nher, because there she was buried.\n\nAnd thus other islands and districts were called after the first\nsettlers.\n\n\n\nIn this first age, from Hawaii Loa to Wakea, the royal authority and\nprerogatives were not very well defined. The chiefs were regarded more\nin the light of parents and patrons (haku), than as moi and alii-kapu,\nalthough they enjoyed all the honor and precedence due to their rank.\n\nThis state of things was considerably altered by Wakea, his priest and\nsuccessors, yet even so late as the time of Kanipahu, who refused the\ngovernment, it is evident that the royal authority was not well settled\nin the olden times (aole he ano nui o na \u2019lii i ka wa kahiko loa \u2019ku).\n\n\n\n\n\n\n\n\nTHE STORY OF KAHAHANA.\n\n\nWithin the wonderful and often charming domain of History, from classic\nto modern times, among so called cultured and so called barbarous\npeoples, few episodes are marked with greater pathos, or, if better\nknown, would elicit greater interest, than the fall and death of\nKahahana, King of Oahu, one of the Hawaiian Islands, about the years\n1783\u201385.\n\nKahahana was high-born and royally connected. His father was Elani, one\nof the highest nobles in the Ewa district on Oahu, a descendant, on the\nMaweke-Lakona line, of the ancient lords of Lihue. His mother was\nKaionuilalahai, a daughter of Kalanikahimakeialii, and a sister of\nPeleioholani, King of Oahu, and a cousin of Kahekili, King of Maui.\nThrough his mother\u2019s connections with the royal house of Maui Kahahana\nwas brought up from his earliest youth on Maui and became a special\nfavorite with his uncle Kahekili. Educated in all the athletic and\nwarlike exercises, which it became a chief of that period to know,\nKahahana was remarkable for his personal beauty and manly bearing.\nHandsome, brave and gallant, he was the idol of the Maui court and the\npride of the Oahu aristocracy, his father\u2019s peers, who chafed under the\nheavy yoke of their own King Peleioholani, and had but small confidence\nin his son and prospective successor Kumahana.\n\nThough Kahekili was too reserved, some say too morose, to often share\nin the festivities and entertainments which, through the presence of\nhis sisters, his nieces and other relatives, had made his court at\nWailuku, where he mostly resided, a gathering place and a focus for the\ngallant and gay of all the other isles in the group, yet Kahahana was\nhis alter ego, his rex convivii, whose prudence and popularity\nharmonized, or at least neutralized, the rival pretensions of\nKahekili\u2019s half sister Namahana to be the leading star and the oracle\nof fashion among the Hawaiian noblesse at her lately acquired domain in\nWaiehu.\n\nAt these princely reunions, these royal feasts, whether at Waiehu or at\nWailuku, the palm of beauty and of woman grace was by universal accord\nawarded to Kekua-poi-ula-o-ka-lani, the youngest sister of Namahana and\nof Kekuamanoha, of whom we shall hear more hereafter. The legends and\nnarratives handed down from that time have but one expression of her\nsurpassing beauty and winning charms, and the present writer has had\nthe fortune to meet more than one octogenerian Hawaiian who remembers\nseeing her while still, as Queen of Oahu, she was as remarkable for her\nincomparable beauty, as in the days, ten or twelve years before, when\nKahahana first wooed and won her young affections.\n\nBetween Kahahana and Kekuapoi it was an affair of the heart. They loved\neach other like the commonest mortals and, as at that time no political\nor social considerations of convenience stood in the way, the union was\nallowed by Kahekili, whose wards they may be said to have been. They\nloved each other and, according to the custom and institutions of the\nland, they became man and wife. Nothing more natural, simple or\nstraightforward. But the anomalous part of their married life was that\nin those days of social as well as political profligacy, when a chief\nor a chiefess took as many wives or husbands as he or she fancied or\ncould maintain, Kahahana and Kekuapoi remained true to each other with\nundivided affection to the end of their lives.\n\nIn A.D. 1770 Peleioholani,\u2014son of Kualii, hereditary Sovereign of the\nisland of Oahu, hereditary lord of several districts on Southern Kauai,\nand, by the grace of his god and the strength of his spear, master and\nconqueror of the island of Molokai\u2014died, at the advanced age of ninety\nand upward, and was succeeded by his son Kumahana.\n\nThe character of Peleioholani has been variously described in the\ntraditions that have come down from his time. The Hawaii and Maui\ntraditions, or reminiscences, of Peleioholani describe him as proud,\narrogant, overbearing\u2014proud, even beyond the most exacting Hawaiian\netiquette. Molokai traditions acknowledge his prowess as a warrior, but\nare merciless in the condemnation of him as a tyrant, whose cruelty\nwent even a step beyond what those cruel times considered admissible.\nAgainst those two sources of information we have the Oahu traditions\nwhich,\u2014though they acknowledge that he was proud, and justly so,\nbecause no bluer blood flowed in anybody\u2019s veins than in his and in his\nsister Kukuiaimakalani\u2019s\u2014yet assert that his cruelty towards the\nMolokai chiefs was but a just punishment for their wanton and\nunprovoked murder of his daughter Keelanihonuaiakama. But whatever his\nreputation on the other islands, on Oahu he was feared as a stern\nmonarch, but also respected as a just man, under whom the husbandman\nprospered, priests and artisians were protected, and the naturally\nturbulent character of the feudal nobles kept under salutary, though at\ntimes summary, restraint. As sovereign of his island he made the\ncustomary circuits, for political and religious purposes, at stated\ntimes; but his favorite residence, when not otherwise occupied, was at\nWaikiki in the known district, where a perfect forest of coconut trees\nenclosed his dwelling or palace on three sides, and the pleasant grove\nof kou trees which his father had planted, threw its delicious shade on\nthe heated sea-beach.\n\nStern but just, Peleioholani\u2019s reign was a blessing to his kingdom of\nOahu, which probably had never since the days of Mailekukahi stood\nhigher in population, wealth, and resources, than at the time of his\ndeath.\n\nThe contrast between Peleioholani and his son Kumahana had no doubt\nbeen apparent to thoughtful men long before the black kapa covered the\nmortal remains of the father. Chiefs and commoners alike knew the man\nto whom their fealty now would be pledged. Indolent of body, weak,\nfickle and avaricious of mind, Kumahana was a failure as a sovereign,\nand it did not take long to ripen the public mind to that conviction.\nFeal and loyal as the Oahu chiefs had always been to the Kakuhihewa\nfamily, whom for six generations they had looked upon as their\nrepresentative on the Oahu throne, yet the weaknesses and\nextravagancies of Kumahana were enough in three short years to alienate\nchiefs, priests, and commoners to such an extent that when Pupuka,\nElani, Makaioulu and other chiefs, in conjunction with the High-priest\nKaopulupulu, called a public meeting of chiefs and commoners, to\nconsider the situation of the country and for the avowed purpose of\ndeposing Kumahana, not a voice was heard nor a spear raised in defence\nof the unfortunate man who then and there was publicly decreed\nincompetent and unworthy to rule the Oahu kingdom. That meeting and the\nmanner of the execution of its decree find few parallels in the most\ncivilized of modern countries, where the people had to resort to\nrevolution to protect the best interests of their country and their own\nwell-being. It was a public declaration of the national non possumus\nany longer to suffer the rule of Kumahana. Its execution, through the\nwonderful unanimity of the national voice, required neither \u201cNational\nGuards,\u201d nor spears, nor clubs, nor barricades to enforce it. It was a\nveritable vox populi, vox Dei, and the only trait of wisdom recorded of\nKumahana was that he quietly submitted to the inevitable and left for\nKauai, where the relations of his mother and sister provided a refuge\nfor him and his family at Waimea. And to the lasting credit of those,\nwhose kindred only six years later were stigmatized by civilized Europe\nas \u201cbarbarians,\u201d \u201csavages,\u201d \u201ccannibals,\u201d not a drop of blood was shed\nin this mighty upheaval of an entire people.\n\nHad I the powers of a Walter Scott to give the reader a description of\nthat remarkable assembly of Oahu notables that then and there convened\nfor high national objects, I gladly would do so. I would describe the\npreliminary meeting of the District Chiefs, the (Ai-moku), with the\nHigh Priest (Kahuna-nui), presiding. I would tell of the dispatch of\nthe High Priest\u2019s messenger or herald, elele, around the island,\nconvoking the chiefs and commoners to the projected assembly, a kind of\nHawaiian \u201cFiery Cross,\u201d speeding from feudal hall to lowliest hamlet;\nhis functions, his privileges, his insignia of office, his formula of\nconvocation. I would describe the meeting of those thus convened; the\nappearance of the chiefs dressed in their ahu-ula (feather cloaks),\ntheir mahiole (feather helmets), their niho palaoa (necklace of whale\u2019s\ntooth and human hair), their kupee or pupu houka (bracelets of\nglittering precious shells); carrying their pololu (long spears), in\ntheir right hand, their pahoa (dagger of hardened wood), in their malo,\nor belt, and their newa or war-club looped up under their cloak. I\nwould describe the sturdy makaainana, the commoners or freemen of the\nland, mustering behind their chiefs, armed with their ihe, javelins,\nand maa, slings. But abler hands, at some not far distant day, will\ndoubtless weave a pleasant tale from those materials; and I proceed\nwith the main story, from my work, \u201cAn Account of the Polynesian Race,\u201d\nVol. II, on pages as shown:\n\nKahahana, son of Elani, of the Ewa line of chiefs, was elected Moi of\nOahu in place of Kumahana, son of Peleioholani and grandson of Kualii,\nwho had been deposed by the Oahu chiefs as an incompetent, indolent,\npenurious and unlovable chief. This occurred about the year 1773 (pp.\n65, 290, 154).\n\nIt is not improbable that the influence of Kahekili, King of Maui, was\nin Kahahana\u2019s favor, for in the war between Hawaii and Maui wherein the\ninvading forces of Kalaniopuu were all but annihilated in the battle of\nWaikapu commons, Kahahana and his Oahu troops were joined with Kahekili\nin the defence of Maui (p. 154).\n\nIn a subsequent attempt of Kalaniopuu to wrest honors from Kahekili,\nKahahana is found an ally in the defence of Lahaina, accompanied by\nKeaulumoku, bard and prophet who, a few years later, composed his\nfamous \u201cHaui Ka Lani\u201d chant foretelling the success and glory of\nKamehameha I (p. 156).\n\nKaeo, King of Kauai, sent two messengers to acquaint Kahahana of Cook\u2019s\nvisit, whereupon Kaopulupulu the high priest of Oahu said: \u201cThese\npeople are foreigners; they are surely the people that will come and\ndwell in this land\u201d (p. 169).\n\nIn 1779 Kahahana, the Oahu King, had but lately returned from Maui\nwhere he assisted Kahekili in his wars against Kalaniopuu of Hawaii.\nThe rupture between Kahekili and Kahahana did not occur till afterward,\nin 1780\u201381 (pp. 197\u20138).\n\nKauhi, of Maui, landing at Waikiki on an expedition against Oahu, was\nmet by the chiefs of Oahu, defeated and slain, his body exposed at the\nApuakehau (Waikiki) heiau [307], and great indignities were committed\nwith his bones. The memory of this great outrage instigated his\ndescendant, Kahekili, to the fearful massacre of the Oahu chiefs, when,\nafter the battle of Niuhelewai, he had defeated Kahahana and conquered\nthe island (p. 208).\n\nThe death of Kahahana closed the autonomy of Oahu (p. 269).\n\nIn order to understand the political relations between Kahekili and\nKahahana, the king of Oahu, and the causes of the war between them, it\nis necessary to go back to the year 1773, when Kumahana, the son of\nPeleioholani, was deposed by the chiefs and makaainana of Oahu. Though\nKumahana had grown-up children at the time, yet the Oahu nobles passed\nthem by in selecting a successor to the throne, and fixed their eyes on\nyoung Kahahana, the son of Elani, one of the powerful Ewa chiefs of the\nMaweke-Lakona line, and on his mother\u2019s side closely related to\nKahekili and the Maui royal family. Kahahana had from boyhood been\nbrought up at the court of Kahekili, who looked upon his cousin\u2019s child\nalmost as a son of his own. What share, if any, indirectly, that\nKahekili may have had in the election of Kahahana, is not known; but\nwhen the tidings arrived from Oahu announcing the result to Kahekili,\nhe appears at first not to have been overmuch pleased with it. The Oahu\nchiefs had deputed Kekelaokalani, a high chiefess, a cousin to\nKahahana\u2019s mother and also to Kahekili, to proceed to Wailuku, Maui,\nand announce the election and solicit his approval. After some feigned\nor real demurrer, Kahekili consented to Kahahana going to Oahu, but\nrefused to let his wife Kekuapoi-ula go with him, lest the Oahu chiefs\nshould ill-treat her. Eventually, however, he consented, but demanded\nas a price of his consent that the land of Kualoa in Koolaupoko\ndistrict should be ceded to him, and also the palaoa-pae (the whalebone\nand ivory) cast on the Oahu shores by the sea.\n\nHampered with these demands of the crafty Kahekili, Kahahana started\nwith his wife and company for Oahu, and landed at Kahaloa in Waikiki.\nHe was enthusiastically received, installed as Moi of Oahu, and great\nwere the rejoicings on the occasion.\n\nShortly after his installation, Kahahana called a great council of the\nOahu chiefs and the High Priest Kaopulupulu, and laid before them the\ndemands of Kahekili regarding the land of Kualoa and the palaoa-pae. At\nfirst the council was divided, and some thought it was but a fair\nreturn for the kindness and protection shown Kahahana from his youth by\nKahekili; but the high priest was strongly opposed to such a measure,\nand argued that it was a virtual surrender of the sovereignty and\nindependence of Oahu, Kualoa being one of the most sacred places on the\nisland, where stood the sacred drums of Kapahuula and Kaahu-ulapunawai,\nand also the sacred hill of Kauakahi-a-Kahoowaha; and that the\nsurrender of the palaoa-pae would be a disrespect to the gods; in fact,\nif Kahekili\u2019s demands were complied with, the power of war and of\nsacrifice would rest with the Maui king and not with Kahahana. He\nrepresented strongly, moreover, that if Kahahana had obtained the\nkingdom by conquest, he might do as he liked, but having been chosen by\nthe Oahu chiefs, it would be wrong in him to cede to another the\nnational emblems of sovereignty and independence. Kahahana and all the\nchiefs admitted the force of Kaopulupulu\u2019s arguments, and submitted to\nhis advice not to comply with the demands of Kahekili.\n\nKahekili was far too good a politician to display his resentment at\nthis refusal of his demands, knowing well that he could not have the\nslightest prospects of enforcing them by war so long as the Oahu chiefs\nwere united in their policy, and that policy was guided by the sage and\nexperienced high priest Kaopulupulu. He dissembled, therefore, and kept\nup friendly relations with Kahahana, but secretly turned his attention\nto destroy the influence of Kaopulupulu in the affairs of Oahu, and\ncreate distrust and enmity between him and Kahahana. In this object he\nis said to have been heartily advised and assisted by his own high\npriest, Kaleopuupuu, the younger brother of Kaopulupulu. Kaleopuupuu\nenvied his brother the riches and consideration which his wisdom and\nskill had obtained for him. Moreover, the warlike preparations of his\nbrother-in-law, the Hawaii king Kalaniopuu, cautioned him against\nprecipitating a rupture with so powerful an ally as the Oahu king; and\nKahekili was but too glad to obtain the assistance of Kahahana and his\nchiefs in the war with Kalaniopuu, 1777\u201378, Kahahana\u2019s forces arriving\nfrom Molokai just in time to share the sanguinary battle on the Waikapu\ncommon, [308] related on page 153, [Fornander, Polynesian Race, II] and\nthe subsequent events of that war.\n\nAfter the return of Kalaniopuu to Hawaii in January, 1779, Kahahana\nwent over to Molokai to consecrate the heiau called Kupukapuakea at\nWailau, and to build or repair the large taro patch at Kainalu known as\nPaikahawai. Here he was joined by Kahekili, who was cordially welcomed\nand royally entertained. On seeing the fruitfulness and prosperity of\nthe Molokai lands, Kahekili longed to possess some of them, and bluntly\nasked Kahahana to give him the land of Halawa. Kahahana promptly\nacceded to the request, not being moved by the same considerations\nregarding the Molokai lands as those of Oahu, Molokai having been\nconquered and subjected as an appanage or tributary to the Oahu crown\nby Peleioholani. At this meeting, while discussing Kahahana\u2019s previous\nrefusal to give Kahekili the Kualoa land and the palaoa-pae on Oahu,\nKahekili expressed his surprise at the opposition of Kaopulupulu,\nassuring Kahahana that the high priest had offered the government and\nthrone of Oahu to him (Kahekili), but that out of affection for his\nnephew he had refused; and he intimated strongly that Kaopulupulu was a\ntraitor to Kahahana.\n\nThe poisoned arrow hit its mark, and Kahahana returned to Oahu filled\nwith mistrust and suspicion of his faithful high-priest. A coolness\narose between them. Kahahana withdrew his confidence from, and slighted\nthe advice of the high-priest, who retired from the court to his own\nestate in Waialua and Waimea, and caused himself and all his people and\nretainers to be tatooed on the knee, as a sign that the chief had\nturned a deaf ear to his advice. It is said that during this period of\nestrangement Kahahana became burdensome to the people, capricious and\nheedless, and in a great measure alienated their good-will. It is said,\nmoreover, that he caused to be dug up dead men\u2019s bones to make\narrow-points wherewith to shoot rats\u2014a favorite pastime of the chiefs;\nand that he even rifled the tombs of the chiefs in order to make kahili\nhandles of their bones, thus outraging the public sentiment of the\nnation. That Kahahana was imprudent and rash, and perhaps exacting,\nthere is no doubt; and that conquered chieftains\u2019 bones were the\nlegitimate trophies of the victors is equally true; but that Kahahana\nwould have violated the tombs of the dead\u2014an act of the greatest moral\nbaseness even in those days\u2014is hardly credible, and is probably an\nafter exaggeration, either by the disaffected priestly faction or by\nthe victorious Kahekili plotters.\n\nWhile such was the condition on Oahu, Kahekili reconquered the district\nof Hana, as already related, and, hearing of the death of Kalaniopuu\nand the subsequent contentions on Hawaii, he felt secure in that\ndirection, and seriously turned his attention to the acquisition of\nOahu. He first sent some war canoes and a detachment of soldiers under\ncommand of a warrior chief named Kahahawai [309] to the assistance of\nKeawemauhili [310], the then independent chief of Hilo, in his contest\nwith Kamehameha. He next sent his most trusted servant Kauhi to\nKahahana on Oahu, with instructions to inform Kahahana in the strictest\nconfidence that Kaopulupulu had again offered him the kingdom of Oahu,\nbut that his regard for Kahahana would not allow him to accept it, and\nexhorting Kahahana to be on his guard against the machinations of the\nhigh-priest. Credulous as weak, Kahahana believed the falsehoods sent\nhim by Kahekili, and, without confiding his purpose to any one, he\nresolved on the death of Kaopulupulu. Preparations were ordered to be\nmade for a tour of the island of Oahu, for the purpose of consecrating\nheiaus and offering sacrifices. When the king arrived at Waianae he\nsent for the high-priest, who was then residing on his lands at Waimea\nand Pupukea, in the Koolau district, to come to see him. It is said\nthat Kaopulupulu was fully aware of the ulterior objects of the king,\nand was well convinced that the message boded him no good; yet,\nfaithful to his duties as a priest and loyal to the last, he started\nwith his son Kahulupue to obey the summons of the king. Arrived at\nWaianae, Kahulupue was set upon by the king\u2019s servants, and, while\nescaping from them, was drowned at Malae. [311] Kaopulupulu was killed\nat Puuloa, in Ewa.\n\nThus foolishly and cruelly Kahahana had played into the hand of\nKahekili, who, with his high-priest Kaleopuupuu, had for a long time\nbeen plotting the death of Kahahana\u2019s ablest and wisest counsellor.\n\nThough executions de par le roi of obnoxious persons for political\nreasons were not uncommon in those days throughout the group, and by\nthe proud and turbulent nobility generally looked upon more as a matter\nof personal ill-luck to the victim than as a public injustice, yet this\ndouble execution, in the necessity of which few people except the\ncredulous Kahahana believed, greatly alienated the feelings of both\nchiefs and commoners from him, and weakened his influence and resources\nto withstand the coming storm.\n\nThe death of Kaopulupulu took place in the latter part of 1782 or\nbeginning of 1783.\n\nAs soon as Kahekili heard that Kaopulupulu was dead, he considered the\nmain obstacle to his acquisition of the island of Oahu to be removed,\nand prepared for an invasion. He recalled the auxiliary troops under\nKahahawai which he had sent to the assistance of Keawemauhili in Hilo,\nand assembled his forces at Lahaina. Touching at Molokai, on his way,\nhe landed at Waikiki, Oahu. Among his chiefs and warriors of note on\nthis expedition are mentioned Kekuamanoha, Kaiana, Namakeha, Kalaikoa,\nKamohomoho, Nahiolea, Hueu, Kauhikoakoa, Kahue, Kalaninuiulumoku,\nPeapea, Manono-Kauakapekulani, Kalanikupule, Koalaukane. [312] Besides\nhis own armament, he had several double canoes furnished him by\nKeawemauhili of Hilo, and by Keouakuahuula of Kau.\n\nKahahana was at Kawananakoa, in the upper part of Nuuanu valley, when\nthe news came of Kahekili\u2019s landing at Waikiki, and hastily summoning\nhis warriors, he prepared as best he could to meet so sudden an\nemergency.\n\nAs an episode of this war the following legend has been preserved and\nmay prove interesting: When the news of the invasion spread to Ewa and\nWaialua, eight famous warriors from these places, whose names the\nlegend has retained, concerted an expedition on their own account to\nwin distinction for their bravery and inflict what damage they could on\nKahekili\u2019s forces. It was a chivalrous undertaking, a forlorn hope, and\nwholly unauthorized by Kahahana, but fully within the spirit of the\ntime for personal valor, audacity, and total disregard of consequences.\nThe names of those heroes were Pupuka, [313] Makaioulu, Puakea, Pinau,\nKalaeone, Pahua, Kauhi, and Kapukoa. Starting direct from Apuakehau in\nWaikiki, where Kahekili\u2019s army was encamped and organizing preparatory\nto a march inland to fight Kahahana, the eight Oahu warriors boldly\ncharged a large contingent of several hundred men of the Maui troops\ncollected at the heiau. In a twinkling they were surrounded by\noverwhelming numbers, and a fight commenced to which Hawaiian legends\nrecord no parallel. Using their long spears and javelins with\nmarvellous skill and dexterity, and killing a prodigious number of\ntheir enemies, the eight champions broke through the circle of spears\nthat surrounded them. But Makaioulu, though a good fighter was a bad\nrunner, on account of his short bow-legs, and he was overtaken by\nKauhikoakoa, a Maui chief. Makaioulu was soon tripped up, secured, and\nbound by Kauhikoakoa, who swinging the captive up on his own shoulders,\nstarted off with him for the camp to have him sacrificed as the first\nvictim of the war. This affair took place on the bank of the Punaluu\ntaro patch, near the coconut grove of Kuakuaaka. Makaioulu, thus\nhoisted on the back of his captor, caught sight of his friend Pupuka,\nand called out to him to throw his spear straight at the navel of his\nstomach. In hopes of shortening the present and prospective tortures of\nhis friend, and knowing well what his fate would be if brought alive\ninto the enemy\u2019s camp, Pupuka did as he was bidden, and with an\nunerring aim. But Makaioulu, seeing the spear coming, threw himself\nwith a violent effort on one side, and the spear went through the back\nof Kauhikoakoa. Seeing their leader fall, the Maui soldiers desisted\nfrom further pursuit, and the eight champions escaped.\n\nIn the beginning of 1783\u2014some say it was in the month of\nJanuary\u2014Kahekili, dividing his forces in three columns, marched from\nWaikiki by Puowaina, Pauoa, and Kapena, and gave battle to Kahahana\nnear the small stream of Kaheiki. Kahahana\u2019s army was thoroughly\nrouted, and he and his wife Kekuapoi-ula fled to the mountains. It is\nrelated that in this battle Kauwahine, the wife of Kahekili, fought\nvaliantly at his side.\n\nOahu and Molokai now became the conquest of Kahekili, and savagely he\nused his victory.\n\nFor upwards of two years or more Kahahana and his wife and his friend\nAlapai [314] wandered over the mountains of Oahu, secretly aided, fed,\nand clothed by the country people, who commiserated the misfortunes of\ntheir late king. Finally, weary of such a life, and hearing that\nKekuamanoha, the uterine brother of his wife Kekuapoi-ula, was residing\nat Waikele in Ewa, he sent her to negotiate with her brother for their\nsafety. Dissembling his real intentions, Kekuamanoha received his\nsister kindly and spoke her fairly, but having found out the\nhiding-place of Kahahana, he sent messengers to Kahekili at Waikiki\ninforming him of the fact. Kahekili immediately returned preemptory\norders to slay Kahahana and Alapai, and he sent a double canoe down to\nEwa to bring their corpses up to Waikiki. This order was faithfully\nexecuted by Kekuamanoha; and it is said that the mournful chant which\nstill exists in the Hawaiian anthology of a bygone age under the name\nof \u201cKahahana\u201d was composed and chanted by his widow as the canoe was\ndisappearing with her husband\u2019s corpse down the Ewa lagoon on its way\nto Waikiki.\n\nThe cruel treachery practised on Kahahana and his sad fate, joined to\nthe overbearing behaviour and rapacity of the invaders, created a\nrevulsion of feeling in the Oahu chiefs, which culminated in a\nwide-spread conspiracy against Kahekili and the Maui chiefs who were\ndistributed over the several districts of Oahu. Kahekili himself and a\nnumber of chiefs were at that time living at Kailua;\nManonokauakapekulani, Kaiana, Namakeha, Nahiolea, Kalaniulumoku, and\nothers, were quartered at Kaneohe and Heeia; Kalanikupule, Koalaukane,\nand Kekuamanoha were at Ewa, and Hueu was at Waialua.\n\nThe Oahu leaders of the conspiracy were Elani, the father of Kahahana,\nPupuka and Makaioulu, above referred to, Konamanu, Kalakioonui, and a\nnumber of others. The plan was to kill the Maui chiefs on one and the\nsame night in the different districts. Elani and his band were to kill\nthe chiefs residing at Ewa; Makaioulu and Pupuka were to kill Kahekili\nand the chiefs at Kailua; Konamanu and Kalakioonui were to dispatch\nHueu at Waialua. By some means the conspiracy became known to\nKalanikupule, who hastened to inform his father, Kahekili, and the Maui\nchiefs at Kaneohe in time to defeat the object of the conspirators;\nbut, through some cause now unknown, the messenger sent to advise Hueu,\ngenerally known as Kiko-Hueu, failed to arrive in time, and Hueu and\nall his retainers then living at Kaowakawaka, in Kawailoa, of the\nWaialua district, were killed. The conspiracy was known as the \u201cWaipio\nKimopo\u201d (the Waipio assassination), having originated in Waipio, Ewa.\n\nFearfully did Kahekili avenge the death of Hueu on the revolted Oahu\nchiefs. Gathering his forces together, he overran the districts of Kona\nand Ewa, and a war of extermination ensued. Men, women, and children\nwere killed without discrimination and without mercy. The streams of\nMakaho and Niuhelewai in Kona, and that of Hoaeae in Ewa, are said to\nhave been literally choked with the corpses of the slain. The native\nOahu aristocracy were almost entirely extirpated. It is related that\none of the Maui chiefs, named Kalaikoa, caused the bones of the slain\nto be scraped and cleaned, and that the quantity collected was so great\nthat he built a house for himself, the walls of which were laid up\nentirely of the skeletons of the slain. The skulls of Elani, Konamanu,\nand Kalakioonui adorned the portals of this horrible house. The house\nwas called \u201cKauwalua,\u201d and was situated at Lapakea in Moanalua, as one\npasses by the old upper road to Ewa. The site is still pointed out, but\nthe bones have received burial.\n\nThe rebellion of the Oahu chiefs appears to have had its supporters\neven among the chiefs and followers of Kahekili. Kalaniulumoku, the son\nof Kamehamehanui and nephew of Kahekili, took the part of the Oahu\nchiefs, and was supported by Kaiana, Namakeha, Nahiolea, and Kaneoneo,\n[315] the grandson of Peleioholani. Their struggle was unsuccessful,\nand only added to the long list of the illustrious slain. Kalaniulumoku\nwas driven over the Pali of Olomana and killed; Kaneoneo was killed at\nMaunakapu, as one descends to Moanalua; Kaiana, Nahiolea, and Namakeha\nescaped to Kauai. A number of chiefesses of the highest\nrank\u2014\u201cKapumoe\u201d\u2014were killed, mutilated, or otherwise severely afflicted.\nKekelaokalani, the cousin of Kahahana\u2019s mother and of Kahekili, made\nher escape to Kauai. As an instance of deep affection, of bitterness of\nfeeling, and of supreme hope of return and revenge at some future day,\nit is said that she took with her when she fled some of the Oahu soil\nfrom Apuakehau, Kahaloa, Waialua, and Kupalaha at Waikiki, and\ndeposited it at Hulaia, Kaulana, and Kane, on Kauai (pp. 217\u2013227).\n\n\n\n\n\n\n\n\nA LAMENTATION FOR KAHAHANA. [316]\n\nBY KALAWELA. [318]\n\n\nThou and thy companion [319] have fled to Ewa, 1.\nThou dids\u2019t go and also my chief, [320]\nBoth fled hastily [321] in destitution\u2014\nFled poverty-stricken [322] to the plain,\nTo the solitude [323] in Kawailele. 5.\nLo! there was the sacred drum\u2014\nThe drum [324] in the temple of Kekeleaiku.\nThou art Hiolani, [325] the war-sounding bird [326]\nOf Halaulani at Hanapouli, [327]\nThrough the torn hau, [328] seaward at Kupahu, 10.\nThere was Kalohai.\nPuanakau [329] was the month;\nThe month of Hikilei is quite certain.\nHionalele, Kamaka, Kemilia, [330]\nHikimauelemauele [331] his companion, 15.\nThey two borne upon the ocean,\nFrom the many harbors [332] of Puuloa,\nOn the chief\u2019s canoe Kaiolohia. [333]\nSpeak! the many paddles [334] bearing the chief\nWho is upon the canoe platform. [335] 20.\nLeahi [336] rises beautifully in the calm;\nIt is separated, it is cut asunder.\nThe people on the canoes thought a sea lay between,\nBut there was no sea; it was deceiving,\nThere was a joining indeed upland of Huewa. 25.\nScorched by the summer [337] sun\nIs the brown grass of Mauuenaena,\nBrowned [338] by the sea of Kalehuawehe\nIn the surf-riding villages [339] at Aiohi.\nGreeting! [340] companions of the first winter\u2019s surf, 30.\nUncertain [341] is the sea for the double canoe [342]\nAn endeared canoe [343] to the memory of Moholekinau, the chief.\nO Laauli, O Lanikele, O Kamahukeleaola,\nThe man of the pali [344] now enters Peapea;\nEnters the house [345] of braided coconut leaves; 35.\nThe unthatched [346] house on the beach there thou dwellest.\nWhose is the right of residence,\nThat you may be at ease [347] on this shore?\nKona [people] have gone; [348] Koolau has forsaken [you];\nYou are friendless [349] at that shore\u2014 40.\nThat friendly shore [350] where you two are sleeping,\nBenumbed [351] in the forbidden sea devoted to Keawe,\nThou with very dark chin, whose eyes are black; [352]\nFriends [353] are they to the sacredness of the chief.\nThe chief is a flower, a flower not scattered [354] for the islands. 45.\nWonderful [355] is the chief of Oahu,\nThe chief rests comfortable [356] at Kona in the calm\u2014\nThe perfect calm [357] of the heavy rain\nBeating down the grass.\nThe resident laughs, [358] the surfs break 50.\nIn the processions of Kauahui. [359]\nThou art perhaps united [360] with him in sleep\nTill the sickening wind abates, calmed by the Kaunulau. [361]\nStop! [362] let the canoe be roped,\nA canoe rope fastened to the cliff, 55.\nTo the cliff, thou! [363] to the salt pond!\nTo the maomao [364] [trees] at Kinimakalehua. [365]\nMen [366] are dwelling in the wilderness\nUntil the soldier [367] becomes red\u2014\nThe soldier [368] stretched out in the sun. 60.\nErect the haka [369] with the insignia of a high chief!\nPerhaps thou hast seen [370] [him] O rain, and thou sun!\nThis is the chief who lies here,\nLying naked, [371] without covering\u2014\nSleeping in the rain of the winter. 65.\nO thou chief of ill-looking face in the heavens [372]\nPowerful is the chief that disregards the kapu\nOf the dark blue [373] of Lono, the ill-looking face in the heavens.\nThe chief has gone, a soul without a body;\nThe chief has become a shriveled, [374] thin soul. 70.\nThe voice of the spirit calls to his companion in sleep, Alapai;\nKepookukahauhanaokama. [375]\nA child indeed was he, a nurtured, fondled [376] child,\nHe was his bosom companion, of the extreme end of the long pali [377]\nof Koolau.\nKoolau is also entitled to sympathy, [378] 75.\nYe traveling companions [379] with ti-leaf malos,\nSeen only during soft, [380] frequent rains,\nThat nourish the makahala, [381]\nThat scattereth the budding [382] leaves of the lehua\nWhich salutes [383] thee, O Kalauli. 80.\nA small hog-bearing canoe [384]\n[Is] thy witness; [385] my director in the wilderness,\nMy guide in the deep ravines,\nThou wast an inhabitant, but hast gone. [386]\nI thought [387] my chief had departed. 85.\nThe koa-canoe bore him hence\u2014\nMahuka carried him away [388] to a place of safety, [there] perhaps he\nwill live.\nWhat is the offence of the man [389]\nThat he has grievously [390] done against that sea?\nThe sea that bears away the ako, and the ama! 90.\nCanoe floating [391] on its bosom by this means reached there;\nLanded shriveled, [392] weak and cold on that shore.\nFinished is the fatigue; [393] compassion for you.\nThe eyes of his friend were fixed upon him.\nO my sacred girdle [394] of Liloa, 95.\nThe outside [395] girdle when Umi was king,\nThat is the offence for which his property was taken.\nHe sits by the sea, [396] a resident by the ocean, the warrior,\nLonokaeho [397] of projecting forehead.\nThe red kapas of the two chiefs, 100.\nYou are two, [398] we are two;\nUnite together [399] in the path [ye men] of Apua,\nRevealed you by the risen sun of Waianae [400]\nThe gentle wind [401] loosens the leaves of the coconut,\nIt enters directly [402] into the house, 105.\nGrateful for warmth is the house,\nChilled by the mountain breeze, sleeping in the cold\u2014\nIn the cold waikaloa wind. [403]\nLong [404] is the path on traveling it;\n[He] went astray [405] in the wilderness of Halemano, 110.\nIn the uplands of Wahiawa, far inland\nWhere dwelt the clouds, there resting,\nResiding in quietness.\nThe wind whispers and gathers the clouds together\u2014\nWhispers, [406] for the stream slumbers. Love be to the water!\n115.\nThe cold water of the wilderness you two frequented,\n[Yea,] the mountain climbers are shivering with the cold.\n\n. . . . .\n\nThe procession [407] is ascending the mountain\nTo that far distant [408] place, O chief! [409]\nReaching [410] for that tender bud [411] of heaven. 120.\nThe heaven [412] is perhaps revealing the chief\nSleeping\nThe sacred sleep of niolopua, [413]\nHe slept all day until night;\nThrough the night also. 125.\nPierced [414] is my chief by the a\u2019u.\nHe has gone in the short path of Kanaloa,\nThe length [415] of whose body is like that of Kana\nWho fathomed [416] an indefinite length\u2014\nThat, indeed, [417] is the length of the chief. 130.\nThere is perhaps not his like. [418]\nLong time [419] the chief lay in the road,\nThe chief lay motionless [420] in the dust,\nThat is the dust of Kanenuhonua, [421]\nBut he is concealed [422] in the sky of heaven; 135.\nDim [423] were the eyes [in looking] for he had quite vanished.\nKiowaikaala [424] of Waianae,\nA fountain of Kalalau, upland\nOf Makanipalua, above at Haliala,\nThese are thy names. [425] 140.\nAlas! my companion [426] of Koolau,\nFrom the trade winds of Kailua [427]\nWhich constantly fan [428] the leaves of the uki;\nThe beautifully cultivated plain of Alele, [429]\n\n[And] the dark of the hau [430] [trees] untraversed, 145.\nConstantly passed by [431]\nBut never penetrated.\nThou hast scattered thy many bodies, [432] numerous, in the ocean;\nThey are swimming.\nThe eye of friendship [433] was the cause of [his going to] death.\n150.\nHe has founded the night\u2014 [434]\nThe bottomless pit is the foundation [435] of fear in the chief.\nChief of the dark obscurity, the fearful night; [436]\nHeavy, saddening fear [437] is in the heavy chief,\nWeighed down [438] under the greatness of his love. 155.\nI am looking [439] around, desiring the sight [of my chief].\nI do not see him, [440] he has forever disappeared,\nMade sacred in the sea [441] cut off by Kane,\nThere at Kuaihelani [442] he has gone.\nThe beautiful red-cloud of heaven [443] is thy name. 160.\nThou art a sacred child of Kaeha. [444]\nYe two lay in the calm [445] [sea] of Kahaloa,\nA resident [446] of the sea at Hauola,\nA resident dwelling at the cape of Waiaula.\nKona greatly mourns [447] 165.\nIn the very long days [448] of summer,\nBearing [449] the remnant of friendship [to the shores] below.\nThus, even him, [450] thou hast carried to heaven.\nHave compassion [451] on the child\u2014\nThe companion whom thou namedest; 170.\nThere declaring [452] at Lahonua,\nTo sleep together [453] in the sea spray, [454]\nOne, [a] real chief has departed. [455]\nThe division, the land, both [456]\nGone with the great [457] company but never [to] return. 175.\nHeaven is the sacred fireplace of the chief\u2014\nThe exalted chief [458] in the sea of Peapea and Kamanu.\nKaioea of Maui is the wizard [459] that hears unearthly sounds,\nA wizard is the chief [460] for the island.\nIt is commonly said of my chief [461] 180.\nPalila [462] is from the night,\n[But] the chief is from the world of light. [463]\nIt is disputed [464] the path he has gone.\nMy chief is alive [or] he is dead [perhaps].\nWe together know [465] well 185.\nThat the chief went at noon. [466]\nHe has perhaps followed [467] his wife.\nKona is become feeble, [468] feeble is Wailuku.\nThat was the wife\nBeloved [469] by the chief that is dead. 190.\nThe chief died [470] quietly,\nHe was covered [471] with a coconut leaf;\nHe sleeps quietly: [472]\nThere is thy mother [473] for thy pleasure; for thy pleasure.\nThe chief has returned again [474] to the time of infancy when he was\ntossed in the arms. 195.\nThe chief Kaumakoa, the king,\nChanged his appearance and voice, [475]\nHe sat with feminine modesty [476] only,\nA hermaphrodite perhaps from Honokawailani. [477]\nA chief possessor of land, [478] a chief by descent from kings, [479]\n200.\nA chief that sees with his own eyes, [480] looked closely at the kapu.\nThe heavens are covered with fleecy, filmy clouds, [481]\n\n. . . . .\n\nA distant sea, [482] a foamy sea is Kailua,\nFanned, [483] cooled by the gentle breeze.\nThe hau [484] is the path, a narrow strip; 205.\nGo carefully [485] lest you fall dead in the sun,\nThe god that dwells [486] on Kapolei hill.\nThe sun is wailing [487] on account of the women of Kamao,\nA hiding god, [488] blossoming ohai [489] of the banks,\nContented [490] among the stones\u2014 210.\nAmong the breadfruit [491] planted by Kahai.\nThou wast spoken of by the oo\u2014 [492]\nBy the bird [493] of Kanehili.\nMy chief also was seen [494]\nAbove the dense Kanalio fog [495] by the bird\u2014 215.\nThat bird [496] dazed by smoke,\nFalling to the ground is caught [497] by men.\nThe bird scents [498] the sea spray,\nThere indeed by the sea is my chief,\nOn a very sacred day, [499] at the sacred altar, 220.\nA god that raises up the sea [500] at Oneula.\nHis traveling companions were indifferent [501] about accompanying him.\nFaint hearted [502] they forsook him; the chief lived alone.\nUnsafe [503] upon the height of the pali is the path\u2014\nA wooden bridge [504] is the path 225.\nTo the landing for canoes [505] of Hamakua\nTo ascend and lie quietly above,\nEven the canoe of Kuileiakamokala. [506]\nLong since [507] my lord has been gone;\nThe eye twinkled; [508] he was gone. 230.\n Burst forth O Uli\u2014 [509]\n Burst the waters\u2014\nTo query; to question; water? water?\nDrinking water is the water of Laka,\nLaka indeed was his name. 235.\nWhen the chief suddenly died, [510]\nHe marked in the forbidden sand [511] of Kaha,\nThe place trodden alone by my lord.\nDark [512] was the rain; the dark cloud burst over the forest;\nHeedlessly [513] the rain fell upon the pandanus, 240.\nUpon the heads [514] of the pandanus was the rain of Hanau.\nThe speaking god [515] brought forth\u2014\nThe chiding god [516] carrying his sleeping victim away\nTo the sea-beach; [517] to the shore of Kama.\nKama of the wreath of Moopuali, [518] 245.\nChief [519] of the high swelling seas,\nEven the land of Maakaina. [520]\nThou the younger brother, [521] the elder that of the chief.\nThere is knowledge, knowledge indeed, [522] 250.\nThere is righteousness, righteousness indeed,\nMy constant companions [523] [now] disappeared,\nWhere have they two [524] gone?\nThe district is being fanned, [525] it is lulled by the calms,\nTill the arch [526] of the canoe appears. 255.\nAdjusted is the pali, [527] made smooth by the sun,\nThe wind has abated [528] again at Laiewaha.\nThe child seizes and enjoys the calm, [529]\nVery calm is Kona.\nThe calm stretches not [530] to Kauna, [531] 260.\nIt is overcome [532] by the winds of Kau.\nKahaanaweli troubles [533] as with a storm.\nFearful [534] is the storm [535] of Pele\u2019s hills at Piliwale,\nWhich was brought to me and left outside [536] the house.\nHe left for his fear [537] of the stones, 265.\nThe sharp-edged [538] stones of the spear\u2014\nA spear, the east wind, [539] a child of Kau,\nIt scares [540] him;\nHe is now afraid of the wind.\nI am returning [541] in the calm, 270.\nIn the calm, smooth, placid [542] sea,\nReached [543] after like something inland\u2014\nThe faint track [544] of a canoe when it goes on the sea.\nIn the sea plant the koi, [545] the pandanus, the lehua;\nThe lehua, the noni blossoms in the sea; 275.\nThe sea is quite red with them.\nIt is a great distance [546] to Kawaihae.\nReaching Kawaihae [547] the baggage is [found] broken,\nReduce [548] the baggage of the travelers,\nIf the company are slow [549] it will be hot; 280.\nSleep early [550] in the plain of Moolau in Puuhuna.\nThe blossom of the Koaie [551] at Waika; at Waika is it.\nStrike off the dew, [552] the daily moisture,\nVery high [553] is the sun upon the highland of Kaipuhaa.\nThe winds dance, [554] strike and fight together, 285.\nBattling [555] in the presence of Makanipalua.\nThere is no second [556] to the goodness of Kohala,\nThat is beaten [557] by the Apaa wind.\nThe oven brush-wood [558] of the taro-patch banks,\nThe easily-broken bordering [559] white cane of Kehei, 290.\nFrom the outside [560] of Kohala to the inside,\nCall to me [561] thou who art there inside,\nHere is the hill [562] (of difficulty) without here, the cold.\n\n\n\n\n\n\n\n\nO pililua oe, o helelua i Ewa, 1.\nO ka hele oe a ka\u2019u lani,\nO kaapikikolo olua ia lua mea\u2014\nOmeamea wale ia iho i ke kula e,\nI ka oneanea i Kawailele. 5.\nNolaila ka! o Kahapuulono, o Kapaikaualulu\u2014\nO ka pahu i loko o Kekeleaiku.\nO Hiolani oe, o ka pueo kani kaua\nNo Halaulani i Hanapouli,\nNo ka welu hau i ke kai, i Kupahu, 10.\nNolaila ka o Kalohai.\nO Puanakau ka malama;\nO ka malama o Hikilei akaka lea,\nO Hionalele, o Kamaka, o Kemilia,\nO Hikimauelemauele kona lua e. 15.\nElua laua i ka moana e,\nOia kai ke awalau o Puuloa,\nIluna o Waakaiolohia lani.\nE i! lau hoe ia ana ka lani,\nOia kai luna i ka pola waa e. 20.\nKupu maikai Leahi i ka malie;\nIaea e ke kai, a moku okoa.\nKuhi ka waa holo, he kai ko waena,\nAole ka he kai; he hoopunipuni,\nHe pili ka no uka o Huewa. 25.\nUa ehu wale i ka la o Makalii\nKe oho kukai o Mauuenaena,\nI enaena i ke kai o Kalehuawehe\nI na kulana heenalu i Aiohi.\nAloha! na hoa o ka nalu mua kau, 30.\nO kulana kai o ke kaulua e\u2014\nHe kaulua aloha keia e Moholekinau, ka lani.\nO Laauli, o Lanikele, o Kamahukeleaola,\nO ke kanaka o ka pali komo i Peapea;\nKomo i ka hale pea lau niu; 35.\nHale pili ole o ke kaha ke noho oe,\nOwai la ke kuleana o ka noho ana,\nI nanea\u2019i oe i ke kaha nei?\nUa hele Kona; he ole Koolau;\nUa kuleana ole ua kaha la\u2014 40.\nUa kaha aloha la a olua e moe maila,\nE kamaele kai kapu, laahia Keawe,\nE ka auwae ele lua, i ele ka maka;\nO ka makamaka ia o ke kapu o ke \u2019lii.\nHe pua ka lani, he pua laha ole nei no na moku. 45.\nHe kamahao ka lani na Oahu,\nI walea ka lani i Kona, i ka lulu\u2014\nI ka pohu wale o ka ua waahia,\nKe halii maila i ke pili.\nAkaaka ke kupa, haki na nalu 50.\nI na huakai o Kauahui.\nI hui ia paha oe e moe mai la\nA manawaohua ka makani, pahola iho la Kaunulau.\nE ku! e kaula ka waa,\nHe waa huki kaula i ka pali. 55.\nI ka pali la oe! i ke alia!\nI ka maomao la i Kinimakalehua.\nNoho ana kanaka i ka nahelehele\nA hiki moano ka lehua\u2014\nKe koa i kau i ka la. 60.\nE kau ae i ka haka weloula lani!\nUa ike paha oe, e ka ua, e ka la!\nEa ke lani e moe nei.\nE loloaikulani wale ana, aohe kapa\u2014\nE moe wale ana i ka ua o hooilo. 65.\nE ka lani nui maka hakuma i ka lani.\nMakolukalanimakahakumaikekapu\nO ke kahiwa o Lono, ka hakuma lani.\nUa hele uhane ka lani, aohe kino;\nUa uhane ololi wale ka lani. 70.\nUa hanehane ka leo, ke hea i kona hoa moe o Alapai;\nO Kepookukahauhanaokama.\nHe kama la hoi ia, he kamalei,\nO kona hoa moe no ka ia, o ka pali welau loloa o Koolau.\nNo Koolau hoi kekahi aloha, 75.\nE ka huakai malo lauki,\nIke wale e ka ua haao,\nUa hanai ka makahala;\nKe lu la i ka muo o ka lehua\nI ui wale ae ia oe, e Kalauli. 80.\nHe waa puaa Kahuoi\nKuu hoike, kuu hoikeike o ka nahele,\nKuu alakai o ka pali loa e.\nAkahi o nohoia a hala aku la.\nKai noa ua hala kuu lani. 85.\nUa lawe la koa waa\u2014\nUa ahai la o Mahuka i ke ola, ola la paha.\nO ke aha la ka hala a ke kanaka\nI hana ino ai ua kai la?\nO ke kai lawe i ako, lawe ama e! 90.\nWaa ua umauma, ke ala e hiki ai;\nPae maeele i ke ka honua e.\nKuu ka luhi, aloha ia oe.\nKau mai ana ka maka hoaloha.\nE kuu kaai kapu au o Liloa e, 95.\nO ke kaai mawaho, o Umi he \u2019lii,\nO ka hala ia kui papa mokumoku i ke au\nNoho i ke kai, kamaaina aku la ka moana e; o ke koa-i-a-.\nO Lonokaeho lae wakawaka.\nO na kapa ula o na lani a elua e, 100.\nElua olua, elua maua;\nPaiha oukou i ke ala e Apua,\nO ko kaina ala liu ka la o Waianae.\nWehe ke kaiaulu i ke oho o ka niu,\nKomo okoa iloko o ka hale, 105.\nAloha ka hale i ka mehana e,\nHai i ke hau, moe i ke anu\u2014\nI ka makani anu he waikaloa e.\nLoa ke ala ke hele ia;\nHele hewa i ka nahele o Halemano, 110.\nI ka uka o Wahiawa, i ka uka lilo e\nNoho i ka ao, noho ihola e,\nNanea ka noho ana.\nIa kuololo ololo pua i ka makani ke ao\u2014\nOlolo, ua nopa ke kahawai. Aloha ka wai! 115.\nA olua e hele\u2019i i ka wai anu o ka nahele,\nUa li wale i ke koekoe ka huakai hele pii mauna e.\n\n. . . . .\n\nKa huakai hele, hele pii mauna\u2014e\u2014\nHaele i ka uka lilo, e ka lani!\nLoua i kela muo o ka lani. 120.\nO ka lani hoikea ka mea paha ia nei\nE moe ana\nI ka hiamoe kapu o niolopua.\nE moe ana a po ka la\u2014e\u2014\nPo wale ho-i\u2014 125.\nMoku i ke a\u2019u la kuu lani.\nI haele i ke ala muku a Kanaloa,\nO ka kino loa e like me Kana\nI anana ia a puehu ka loa\u2014\nHoi ha ka nui o ka lani\u2014e\u2014. 130.\nLike ole paha.\nI loa ka lani i moe i ke ala\u2014e\u2014\nMoe oni ole ka lani i ka ea\u2014e\u2014\nOia ke ea na Kanenuhonua.\nHuna aku la i ke aouli ka lani; 135.\nLiua hoi ka maka i ka nalo loa.\nKiowaikaala no Waianae,\nHe poowai no Kalalau, i uka\nNo Makanipalua, i ka luna i Haliala.\nKou inoa. 140.\nAuwe! kuu hoa o ke Koolau\nMai ka Malanai o Kailua\u2014e\u2014\nKe ahe wale la i ke oho o ke uki;\nI ke kula puukaa la o Alele,\nI ka pouli hau aoi hala, 145.\nHala hoomau,\nHele loa e\u2014\nLu iho la i ko nui kino, oleoleo la i ka moana\u2014e\u2014\nAu mai ana.\nKa maka hoaloha ke kumu o ka po. 150.\nHookumu ka po\u2014\nKa po ka mole ka weli o ke alii.\nAlii o poluluhi, poweliweli;\nWeliweli kaumaha i na lani hakoi,\nHakoi o kona nui ko aloha\u2014e\u2014 155.\nAu wale ana au, he ake ka ike.\nE oe ike, ua nalo loa\u2014e\u2014\nUa laa i ke kai okia a Kane,\nAia i Kuaihelani ka hele ana\u2014e\u2014\nO ka onohi ula o ka lani ko inoa. 160.\nKeiki kapu oe a Kaeha\u2014e\u2014\nElua olua i moe i ka lai o Kahaloa\u2014e\u2014\nHe kamaaina no ke kai i Hauola,\nKupa noho lae no Waiaula.\nI uwe wale ae ia Kona\u2014e\u2014 165.\nI ka la loa wale o Makalii\u2014\nE lawe ana koena aloha ilalo.\nIa ka lani kau koliko lani,\nE uwe mai i ke keiki\u2014\nI ko hoa i olelo ai; 170.\nI hai ai i o lahonua,\nE momoe pu i ke ehu kai\u2014e\u2014\nHookahi ka lani kaha aku nei.\nO ka moku, o ka aina, alua\nHele i ka huakai, hoi ole\u2014e\u2014 175.\nO ka lani ke kapuahi kapu o ka lani\u2014\nO ke alii puolani i ke kai o Peapea a Kamanu.\nO Kaioea o Maui ka hookalakupua,\nHe kupua ka lani no ka moku e\u2014\nKe hakupehe ia nei kuu lani 180.\nO Palila ko ka po.\nO ka lani ko ke ao.\nUa hoopaapaa ke alanui hele.\nI ke ola, i ka make o kuu lani.\nUa ike pu no kakou 185.\nI hele o ka lani i ke awakea.\nI uhai i kana wahine\u2014e\u2014\nHalualua Kona, halua Wailuku.\nO ka wahine ia\nI aloha ai ka lani hahai e\u2014 190.\nHele lolopio ai ka lani,\nA ui ia iho i ka niau;\nMoe malie e;\nAia ko makuahine i ko lealea; i ko lealea.\nHoi hou ka lani i ka wa kamalii ke hiia la. 195.\nO ka lani Kaumakoa, ke alii,\nI lole i kalole ka leo.\nHe pe he pa wale no ka noho,\nHe mahu paha no Honokawailani.\nHe lani aimoku, he alii no ka moo, 200.\nO ke alii a ka maka i ike, i papu ke kapu.\nPapu ka lani palamoa he inoa.\n\n. . . . .\n\nHe kai mahamoe, kai moa Kailua e,\nO ka luhe la lula i ke kehau.\nHe hau ke ala, he kumoena ololi; 205.\nE newa ai o hea make i ka la,\nAkua noho la i Puuokapolei.\nE hanehane mai ana ka la i na wahine o Kamao,\nAkua pee, pua ohai o ke kaha,\nI walea wale i ke a\u2014 210.\nI ka ulu kanu a Kahai.\nHaina oe e ka oo\u2014\nE ka manu o Kanehili.\nI kea ae la hoi kuu lani\nIluna ka ohu Kanalio a ka manu e\u2014 215.\nKela manu haule wale i kauwahi,\nI hapapa i loaa i ke kanaka.\nHoni i ka manu hunakai o kai,\nAia ka i kai kuu lani;\nI ka la la hoano i ka lele kai, 220.\nAkua hoea kai la i Oneula.\nUa molowa wale na hoa haele.\nUa pauaho, ua haalele; ua noho hookahi o ka lani e,\nKamau i ka lau o ka pali ke ala\u2014\nAla holopapa laau i alanui, 225.\nI awa no ka waa o Hamakua\nE pii ai a waiho aku iluna,\nI ka waa o Kuileiakamokala.\nE kala i hele ai o ka lani;\nImo aku la ka maka, nalo aku la\u2014e. 230.\n Lele Uli e\u2014\n Lele wai e\u2014\nHe ui, he ui, he wai, he wai?\nHe wai inu he wai no Laka,\nO Laka ka hoi kona inoa. 235.\nI kaili aina ai ka lani,\nOoki i ke one kapu o Kaha e\u2014\nI kahi hele hookahi a kuu lani.\nPouli ka ua; moku pawa i ka nahele;\nLele hoopoo ae la ka ua iluna i ka hala, 240.\nI ke poo o ka hala ua o Hanau.\nHanau mai ke Akua olelo\u2014\nAkua pahulu hohe hoha mai ana\nE kaha aku nei; i ke kaha aku nei o Kama,\nO Kama o ka lei o Moopuali, 245.\nO ke alii o ke kai ahua moku,\nO ka moku o Maakaina.\nI kaina oe, i kaikuaana kela\nO ka lani.\nIlaila no ka ike la, ike iho, 250.\nIlaila no ka pono la, pono iho,\nO\u2019u mau kaikunane hoomau hele loa,\nAia la laua ihea?\nKaia na ke kalana e luhe ana e ka malie.\nA pua ia kae ka pona waa. 255.\nHooponopono ka pali, niania ka la,\nHoi koana ka makani i Laiewaha.\nHoowaha keiki waha i ka pohu,\nPohu loa Kona\u2014e\u2014\nA ai pili ka pohu a Kauna, 260.\nA oi na i ka makani o Kau.\nKe haaino mai la Kahaanaweli.\nWeliweli ka ino o na Puuapele i Piliwale,\nI halihali mai ka ia\u2019u a waho kahua haalele.\nI haalele i makaulia i ke a, 265.\nI ke a lau maka ihe\u2014\nHe ihe, ke ae, he keiki na Kau,\nKe hooweliweli mai la iaia;\nAkahi no ka makau i ka makani.\nE hoi ana no au i ka malino, 270.\nI ka pawapawa ahaaha o nikiniki,\nI naoa no me he mea no uka la\u2014\nKa maawe ala a ka waa e hele nei o ke kai.\nO ke kai kanu koa, kanu hala, kanu lehua,\nHe lehua, ka noni, ke pua la i ke kai; 275.\nI ke kai ula loa e\u2014.\nLolohili no a Kawaihae.\nA Kawaihae hae na ukana,\nHana liilii ka ukana a ka huakai.\nI hakalia ilaila hiki ka la; 280.\nMoe koke no i ke kula o Moolau i Puuhuna.\nKa puu o Koaie i Waika; i Waika ia\u2014e\u2014\nKaha i ka hau, ka wai a ka la,\nHe la makili loa ka uka o Kaipuhaa.\nHaa na makani, pa e paio nei, 285.\nPaio i ke alo o Makanipalua.\nA oi lua ka maikai o Kohala,\nI kuipeia e ka makani Apaa.\nKa laolao imu nahele kuakua loi,\nKa pae ko kea upepe o Kehei\u2014e\u2014 290.\nMai Kohala waho no a Kohala loko,\nE hea mai oe ia\u2019u maloko na,\nEia ka puu o waho nei, he anu.\n\n\n\n\n\n\n\n\nNOTES ON A LAMENTATION FOR KAHAHANA.\n\n[These notes on the Kahahana Mele are based largely upon those of Judge\nAndrews, found with the original MS. in his study thereof for its\ntranslation, and though more applicable to the original version than\nthe translation, they nevertheless throw much light on ancient Hawaiian\nthought and practice. It may seem presumptuous to attempt the\nalteration of so eminent a scholar\u2019s work, and is, in some parts, done\nwith reluctance, yet a careful examination called for revision in\nplaces to modify admitted obscurities in his notes, which would\ndoubtless have been done by himself had he prepared it for\npublication.\u2014Ed.].\n\n\n[316] Kahahana, king of Oahu, was contemporary with Kahekili on Maui;\nhe was beaten in battle by Kahekili and fled to the mountains, and was\nsubsequently slain by his brother-in-law, Kumanoha, known also as\nKekuamanoha.\n\n[318] The author is supposed to voice the widow\u2019s lament as she sees\nthe bodies of her murdered lord and his companion, Alapai, borne out on\nthe canoe upon the lochs of Puuloa, on its way to Waikiki for their\nsacrifice.\n\n[319] Pililua oe, you and your friend, you are one of two: O helelua,\nyou two have gone together to Ewa.\n\n[320] A ka\u2019u lani; lani, chief; also my chief.\n\n[321] O Kaapikikikolo, Kaawilikolo, to snatch up what comes to hand\nwhen one hurriedly flees from a pursuer. Olua ia lua mea; a phrase\nsignifying no property, only their persons.\n\n[322] Omeamea wale, a repetition of the familiar phrase signifying\nutter destitution, poverty, a forlorn state.\n\n[323] I ka oneanea, to the solitude in Kawailele, a place in Ewa.\n\n[324] Two names, Kahapuulono and Kapaikaualulu, are given for the drum\nin the temple of Kekeleaiku.\n\n[325] Hiolani, name given Kahahana because he was a fallen chief; hio,\ndecline, fall over; lani, a chief.\n\n[326] Ka pueo kani kaua; oe understood, thou art the bird (pueo, owl)\nthat sings of war.\n\n[327] The names used here seem to imply a mental and physical condition\nrather than a locality.\n\n[328] No ka welu hau, on account of the clumps of hau (a bush, Paritium\ntiliaceum), at Kupahu, there was Kahana (Kalohai).\n\n[329] Puanakau, a term signifying an uncertain or approximate month in\nwhich Kahahana died, but shown as certain in the next line.\n\n[330] Hionalele, etc., names of Kahahana.\n\n[331] Hikimauelemauele, name of his companion (kona lua).\n\n[332] Oia kai, i.e., that sea, near Ewa; ke awalau, many harbors;\nnumerous entrances into the bay full of islands.\n\n[333] Name of the canoe formerly belonging to Kahahana.\n\n[334] E i! lau hoe ia ana ka lani, speak, he shall speak; lau a\nmultitude; hoe, the paddles as the paddling multitude of men,\nsovereigns of the chief.\n\n[335] Oia, he, Kahahana, is upon the pola, the deck of a double canoe.\n\n[336] Leahi, serene in the calm, lends itself to the deceptive\nappearance at times of being separated by sea from the main land.\n\n[337] The grass, land, etc., are brown by the summer sun. Makalii is\nthe name of a single month, it applies to the hottest; it is also the\nname of a whole season of six months. Ke oho, grass likened to the\nhair; kukai, dipped frequently in the sea. It is said that persons made\ntheir hair brown by frequent bathing in the sea. Here ke oho kukai is\nthe brown grass of Mauuenaena, a plain east of Waikiki.\n\n[338] I enaena, that is burned, scorched, by the sea of Kalehuawehe,\nthe name of the Waikiki surf at certain seasons.\n\n[339] Aiohi, ancient name of that part of Waikiki, about the Kapiolani\npark entrance.\n\n[340] Aloha na hoa, exclamation of the poet, compassion for the\ncompanions of the first surf of the season; when winter sets in, the\nhighest surfs begin to dash upon the shore, these were called \u201cka nalu\nmua kau,\u201d the first season surfs, and were very high.\n\n[341] Kulana kai, the state of the sea in the winter months, uncertain,\nsome high, some calm.\n\n[342] Kaulua has been dealt with erroneously in the original\ntranslation as a wintry month, a month to be remembered, etc. Kaulua is\ngiven as the fourth summer month, therefore its other meaning of a\ndouble canoe, which in its use as bearing the body of the dead chief,\nshown in the context, seems to better fit the case.\n\n[343] He kaulua aloha, \u201can endeared canoe to the memory of Moholekinau\u201d\n(an epithet of Kahahana), the chief.\n\n[344] The man of the pali who had secreted himself enters Peapea, name\nof a land of Kahekili, affording a play on words.\n\n[345] Hale pea lau niu, house made of coconut leaves; pea, leaves\ncrossed as in braiding coconut leaves into a lanai cover.\n\n[346] Hale pili ole, house unthatched, o ke kaha, on the sea-beach, ke\nnoho oe, there thou dwellest.\n\n[347] I nanea ai oe, that you may be at ease, comfortable on this\nshore.\n\n[348] Ua hele Kona, the people of Kona have gone; those of Koolau have\nforsaken you.\n\n[349] Ua kuleana ole, etc., your rights at that shore are rejected.\n\n[350] Ua kaha aloha la; that friendly shore where you two are sleeping\nis shown by the context to be death\u2019s shore.\n\n[351] E kamaele kai kapu, thou like one benumbed in the forbidden sea;\nlaahia keawe is somewhat obscure.\n\n[352] E ka auwae ele lua, thou with a chin very dark, \u201clua,\u201d poetic for\n\u201cloa\u201d ad interim; i ele ka maka, whose eyes also are black.\n\n[353] O ke kapu o ke alii, that is what is sacred to the chief or to\nwhich he has a right. It is said that black was a distinguishing mark\nof Kahekili and all his attendants and followers, hence, any such\ndistinguishing mark on Kahahana, whether birthmark or tatooing,\ndesignated him as sacred to Kahekili.\n\n[354] He pua laha ole nei no na moku, a flower not scattered or\nintended for the islands.\n\n[355] Kamahao, wonderful the fate of Oahu\u2019s chief.\n\n[356] I walea, comfortable, easy, is the chief at Kona, i ka lulu, on\naccount of the quietness.\n\n[357] I ka pohu wale, by the perfect calm o ka ua, i.e., the calm that\noften attends a waahia (waahila) shower.\n\n[358] Akaaka ke kupa, the resident laughs\u2014a poetic idea this. Haki na\nnalu, the surfs break.\n\n[359] Huakai, the ridge of white foam on the top of a surf when it\nbreaks, hence the white foaming surfs of Kauahui.\n\n[360] I hui ia paha oe, thou (i.e., Kahahana) art united, perhaps; e\nmoe mai la, he will sleep with you.\n\n[361] A manawaohua, the sickness of dogs when they refuse all food\nexcept grass and leaves\u2014applies to people when they have no appetite\u2014i\nka makani. Kahahana even loathed the breezes that fanned him. Pahola,\nmahola, the motion of the hands in spreading a cloth or kapa, hence the\nblowing of the Kaunulau wind which was to neutralize that which made\nKahahana sick.\n\n[362] E ku, let down the stone as an anchor, that the canoe be roped,\ni.e., fastened.\n\n[363] I ka pali la oe; to the cliff, thou; to the salt plain; a\ndirecting command, with what follows, of the course of a departing\nsoul. Alia\u2014a salt pond\u2014on Oahu, was the place where the souls of the\ndead were supposed to descend to the nether world.\n\n[364] Kinimakalehua at the Maomao trees was one of the places where\nKahahana hid himself. This is probably the same as mao (Gossypium\ntomentosum).\n\n[365] Kinimakalehua was a small headland between Kahauiki and Leina a\nka Uhane, a place where in former times the priests prayed and made\nofferings to the gods for the reception of the spirits before they\nleaped into Sheol.\n\n[366] Kahahana and friends are here called kanaka.\n\n[367] A hiki moano ka lehua. Moano, a pale red color until the lehua\n(soldier) becomes red, i.e., until they (Kahahana and his friend)\nshould die.\n\n[368] Ke koa i kau i ka la, the soldier (Kahahana) should be stretched\nout dead.\n\n[369] E kau ae i ka haka, erect the haka having the ensign, weloula, of\na chief. A very high haka or a noble kapa or mat used in ceremonies of\nthe chiefs is weloula. The poet here says to Kahahana to prepare the\nfuneral ceremonies worthy of a chief (or yourself).\n\n[370] Ua ike paha oe, perhaps thou hast seen, O rain and sun, that this\nis the chief who lies here, naked.\n\n[371] E loloaikulani, to lie naked without covering, a word used only\nin poetry, now obsolete; aohe kapa, explanatory of loloaikulani.\n\n[372] Kalaninuimakahakumaikalani, a name of Kahahana that may be\nrendered by separate words. Hakuma is an epithet of ill-looking, angry\ncountenance, applied to clouds when they threaten a storm. The prefix\n\u201cmakolu\u201d intensifies this thought as thick, heavy, ominous.\n\n[373] Hakiwa o Lono, etc. Hakiwa is the dark blue when the sky and sea\nor land meet\u2014now seldom used. It does not mean the sky overhead, nor\ndoes it apply to the clouds; Lono, an ancient god, the meeting of sky\nand ocean of Lono, that is the hakuma of heaven.\n\n[374] Ua uhane ololi, the chief has become a shrivelled, thin soul, a\nghost. Ua hanehane ka leo, etc.\u2014The Hawaiians supposed that near a\nburying ground, or where there were many dead bodies from a battle or\nother causes, there, or near there, the uhanes or ghosts met and wailed\nand talked; hanehane signifies this conference, hence it sometimes\nsignifies low conversation or whispering, meaning the voice of the\nspirit calls to his companion in sleep, Alapai; ke hea for the present\ntense, for Alapai was slain with him, he was his aikane, intimate\nfriend.\n\n[375] A name of Alapai.\n\n[376] He kama, a child, ia hoi la, indeed was he; he kamalei, a\nnurtured, fondled child. Lei is what is worn as an ornament of the\nneck, hence, what is greatly beloved, a child hugged to the bosom is a\nkamalei.\n\n[377] Ka pali welau o Koolau, the extreme end of the long pali of\nKoolau. Alapai was from that place and joined Kahahana when he heard of\nhis misfortunes.\n\n[378] His district is also entitled to sympathy in the depth of this\nbosom companion. The notes had it \u201cKoolau is also greatly to be\npitied,\u201d which hardly seems deep enough.\n\n[379] Huakai malo lau ki; procession of ti-leaf malo wearers. The\npeople of Koolau on account of the rain often exchanged their valuable\nkapas and malos for covering made of ti-leaves.\n\n[380] Ua haao, a soft frequent rain upon the mountains of Koolau.\n\n[381] Ua hanai, etc., thou, i.e., the rain thou feedest, nourishest the\nmakahala, a plant growing only at Nuuanu.\n\n[382] Ke lu la, thou scatterest the first leaves, muo, new leaves as\nthe coconut.\n\n[383] I ui wale ia oe; \u201cui\u201d to salute, to pity, have affection for,\nwhich salute thee, O Kalauli, i.e., Kahahana.\n\n[384] Kahuoi has a small canoe, that will carry or contains a hog,\nhence a small canoe.\n\n[385] Kuu hoike, etc., this, as preceding, is the language of Alapai to\nKahahana: thou art or hast been my director in the wilderness.\n\n[386] Akahi o nohoia, just now thou wast an inhabitant here, but thou\nhast gone. This is the end of Alapai\u2019s speech.\n\n[387] Kai noa, etc., expression of the poet, who thought his chief had\ngone to Kauai.\n\n[388] Ua ahai, to carry away; Mahuka has carried him \u201ci ke ola,\u201d to a\nplace of safety, ola la paha, there perhaps he will live. Mahuka an\nancient journeyer of Oahu, from some secret going of his, it has now\nbecome an epithet, hele mahuka, i.e., to run away.\n\n[389] What is the man\u2019s offence, i.e., Kahahana\u2019s.\n\n[390] I hana ino ai, that he has grievously done against that sea?\ni.e., between Oahu and Kauai; the sea that bears away the ako and the\nama, that is, it is broken to pieces.\n\n[391] Waa au, etc., canoe swimming on its bosom, that is floating in\npieces. Ke ala e hiki ai, in this path, in this manner it got ashore.\n\n[392] Pae maele, that is, Kahahana and companion landed, shriveled,\ncold and weak, this is the meaning of maele. I ke ka honua signifies\nsimply the shore for kaha honua, perhaps, or a poetic embellishment.\n\n[393] Kuu ka luhi, loosed, finished, etc., the fatigue, compassion for\nyou\u2014the people of Oahu. He set out to go to Kauai, but the canoe being\nbroken he was driven back and cast upon the shore of Oahu.\n\n[394] E kuu kaai kapu, O my sacred belt, kaai, same as kaei, the\ngirdles of the chiefs were sacred. Liloa, a chief of ancient time on\nHawaii.\n\n[395] The outer girdle, etc., i ka hala ia, that is his offence, his\naffliction perhaps; kui papa, etc., \u201cbreak the board\u201d seems to be an\nexpression applied to the stripping of a chief or a man of all his\nproperty, honor, etc., i ke au for aupuni.\n\n[396] Noho i kai, he sits in solitude by the sea; Kamaaina aku la ka\nmoana, i.e., i or ma understood; he, the warrior, sits a resident by\nthe ocean.\n\n[397] Lonokaeho, an ancient warrior having the body of a common man but\nvery strong; his epithet \u201clae wakawaka\u201d was because he had a forehead\nprojecting very much like a general\u2019s hat and so also behind, with\ntheir projections he whacked about in front and rear and laid men\nsprawling wherever he went.\n\n[398] Elua olua, you are two; elua maua, we are two; that is, the poet\nand the wife of Kahahana.\n\n[399] Paiha, to unite as several persons for travel, unite together in\nthe path ye men of Apua, place where Kahahana died.\n\n[400] O ko kaina ala, referring to their shadowed path revealed by the\nsun of Waianae.\n\n[401] Kaiaulu, name of the pleasant sea-breeze at Waianae. At Maui the\nsame breeze is called \u201caa,\u201d at Kona, Hawaii, it is called \u201ceka.\u201d Ke oho\no ka niu, the leaves (hairs) of the coconut.\n\n[402] Komo okoa, the gentle wind enters wholly into the house which is\ngrateful for its warmth, overcoming the chill of the mountain breeze\nwhich sleeps in the cold.\n\n[403] I ka makani anu, in the cold wind, he waikaloa, the name of the\ncold wind.\n\n[404] Loa, etc., long is the path to the traveler.\n\n[405] Hele hewa, i.e., Kahahana went astray, wandering in the Halemano\nshrubbery of upper Wahiawa.\n\n[406] The poet here pictures the whispering wind and gathering clouds\nacting in sympathy lest the slumbering stream be awakened.\n\n[407] Ka huakai hele, etc., the caravan is ascending.\n\n[408] Uka lio,\u2014lio, any place at a great distance off; among the forest\ntrees; also the place where the stars are placed in the horizon.\n\n[409] E ke alii, the poet speaks to the chief Kahahana or his departed\nspirit.\n\n[410] Lou, the instrument (a long pole with fixture at the end) for\nreaching and picking breadfruit; loua, is the action of picking\nbreadfruit with that instrument.\n\n[411] Muo, the tender leaf-bud; Kahahana is called the tender bud of\nheaven, and death has plucked him; loua, for louia.\n\n[412] Ka lani hoikea, the chief is exhibited; ka mea paha ia nei, this\nis what has just been done.\n\n[413] Ka hiamoe kapu, etc., the sacred or forbidden sleep of niolopua,\nname of a sleep. Kumahana, the Oahu chief immediately preceding\nKahahana, was famous for his sleeping; when the people and lower chiefs\ncame with food or presents, he was always asleep, the people called his\nsleeping \u201cniolopua he kapu,\u201d because everything belonging to the high\nchief was kapu, and such sleeping was peculiar to him,\u2014niolo, a nodding\nblossom, who slept throughout the day.\n\n[414] Moku i ke a\u2019u, etc., torn, rent, \u201cpierced is my chief by the\na\u2019u,\u201d i.e., a large fish with a horn like the swordfish, which kills\nmen.\n\n[415] Ko kino loa\u2014ko, genitive case, the length of whose body is like\nthat of Kana.\n\n[416] I anana ia, who was a fathom long, i.e., Kahahana, a puehu ka\nloa, and more too; puehu is some indefinite measure, above, a larger\none. If one measures a fathom, or a yard, and some is over, they say he\nanana a puehu, meaning there is some over.\n\n[417] Hoi ha, he oiaio, that indeed is the truth, even so, that is the\nlength of the chief, i.e., of Kahahana.\n\n[418] Like ole paha, or aole ona mea like, there is not his like.\n\n[419] I loa ka lani, long time the chief, i moe i ke ala, lay in the\nroad, that is, his dead body lay unburied.\n\n[420] Moe oni ole ka lani, the chief lay without moving in the ea,\ndust, earth pulverized.\n\n[421] Oia ke ea, that is, the dust of Kanenuhonua, an ancient chief of\nEwa; thus Kahahana is said to lie in the dust of Kanenuhonua because\nthe land mostly belonged to him.\n\n[422] Huna aku la, hidden, concealed in the sky of heaven, i.e., his\nsoul, while his body was defiled in the dust.\n\n[423] \u201cLiua\u201d is said when a person has lost a thing and he looks about,\nhere and there, while the thing itself lies all the while nearby;\nsecond, liua is when a person in diving under water by some means fills\nhis mouth and eyes full of water, so for a time, he sees things\nindistinctly; the latter applies here, liua hoi ka maka, dim were the\neyes in looking i ka nalo loa, for he was quite vanished.\n\n[424] Kiowaikaala, name of a pond at Waianae, located in following\nlines. A poowai; fountain or source upland at Kalalau.\n\n[425] Kou inoa, these are thy names from some supposed resemblance or\nexcellency probably.\n\n[426] Auwe kuu hoa, Alas! My companion; this is the language of the\npoet; the article \u201cke\u201d before Koolau is an anomaly unless it here\nbecomes a part of the name or has some other signification.\n\n[427] Malanai, name of the trade-winds of or at Kailua.\n\n[428] Ke ahe wale, etc., ahe, to fan like peahi, which constantly fans\nthe leaves (oho) of the uki, a plant resembling bulrushes; grows only\non Oahu.\n\n[429] Kula puukaa la, beautifully cultivated plain (of) Alele, seaward\nat Kailua, to the northeast of Kaneohe.\n\n[430] Ka pouli hau, the dark of the hau (trees inferred) i.e., the dark\ngreen of those trees; aoi for aole i hala, not traveled through, passed\nover.\n\n[431] Hala hoomau, constantly passed by\u2014hele loa, they, the winds, pass\nalong by the side but never go through the thicket of the hau.\n\n[432] Lu iho la, etc., thou hast scattered thy many bodies, oleoleo\n(numerous) i ka moana, in the ocean. The poet supposed that Kahahana\nhad many bodies.\n\n[433] Ka maka hoaloha, the eye of friendship, ke kumu, the cause, o ka\npo, of his going to death; this is a beautiful line but the meaning is\nobscure.\n\n[434] Hookumu ka po\u2014is understood; on account of his going to death, he\nhad founded the night.\n\n[435] Ka po ka mole, etc., the bottomless pit is upon the foundation;\nka weli, the sprouts, shoots of the chief, meaning \u201cka po\u201d is the place\nwhere the chief has taken up his everlasting abode.\n\n[436] Poluluhi, dark obscurity; poweliweli, place where people are\nafraid to go on account of darkness, ghosts, etc.\n\n[437] Weliweli hakoi, heavy, saddening fear; lani hakoi, the heavy\nchief, hakoi, koikoi, heavy as in weight; weighed down as one carrying\na heavy load.\n\n[438] Hakoi o kona nui ko aloha, weighed down, staggers under the\ngreatness of his love.\n\n[439] Au wale ana au, etc., \u201cau\u201d to look around over a crowd or\nmultitude sitting together; looking over the concourse; he aka ka ike,\ndesiring the sight, i.e., I desire to see [my chief], language of the\npoet.\n\n[440] E oe ike, e oe for aole, not see, i.e., I do not see thee, ua\nnalo loa.\n\n[441] Ua laa i ke kai, he is sacred to the sea, devoted first; okia a\nKane, \u201cokia\u201d for \u201coki ia e,\u201d cut off by Kane.\n\n[442] Aia i Kuaihelani, etc., there at Kuaihelani he has gone. This was\nan imaginary place away beyond Kauai, in some distant unknown region.\n\n[443] O ka onohi, is the eyeball; onohi ula is the appearance of the\nclouds shone upon by the sun and are red, a beautiful red cloud, hence\nthe rendition of the line as given.\n\n[444] Kaeha, an ancient personage to whom Kahahana is assigned sacred\nrelationship.\n\n[445] Elua olua, ye two, i.e., Kahahana and Alapai, his friend, lay in\nthe calm [sea] of Kahaloa, a place at Waikiki.\n\n[446] Kamaaina, a resident, as is also kupa, but the latter has the\ndeeper meaning of one born to a place as against one from elsewhere.\n\n[447] I uwe wale ae ia; he, i.e., Kahahana is greatly beloved by the\npeople of Kona.\n\n[448] La loa, o Makalii the summer season with its long days.\n\n[449] E lawe ana, bearing away, i.e., the days, a reflection of the\npoet who was a friend of Kahahana; Koena aloha ilalo, carrying the\nremnant of friendship (lost friend) to the shores below; \u201cKoena aloha\u201d\nfor \u201ci ke koena o ke aloha.\u201d\n\n[450] I ka lani, even him, Kahahana, to heaven. \u201cIa\u201d is in apposition\nwith \u201ckoena\u201d perhaps the accusative; thus, even him, thou hast carried\nto heaven, (kau koliko lani); placed on high, in the darkness,\nobscurity of heaven. Koliko, signifies after the sun has set and\ndarkness begins to come on.\n\n[451] E uwe mai, have compassion; i ke keiki, on the child. The poet\nperhaps calls upon Kahahana to favor him as his child.\n\n[452] I hai, etc., mentioned, synonymous with olelo i o lahonua. This\nword signifies the time of distress and difficulty from which one is\nafterward delivered; here it refers to a proclaimed prophecy which had\ncome to pass.\n\n[453] E momoe pu, that is, Kahahana and the child spoken of above.\n\n[454] I ke ahu kai (sea spray), the place between the breaking of the\nsurf and shore.\n\n[455] Hookahi ka lani, one is the chief, i.e., one real chief [i] kaha\naku nei, has gone, departed; kaha, like hele, to depart, go away.\n\n[456] O ka moku, o ka aina, synonymous terms, the division, the land is\nthe second, i.e., all parts.\n\n[457] Hele, gone or traveled with a (huakai) large company, or\nprocession; hoi ole, but return no more.\n\n[458] Ke alii puolani, the exalted chief: puo signifies the action of\ntwo waves or opposite surfs when they meet the water as its progress is\nstopped both ways ascending suddenly; hence to raise, to be exalted,\nrenowned; lani, here, as often in other places, a mere expletive of\nintensity; sea of Peapea and Kamanu, places not now known.\n\n[459] Ka hookalakupua, the wizard, a person that hears unearthly\nsounds.\n\n[460] He kupua ka lani, a wizard is the chief [Kahahana] no ka moku,\nfor the island, i.e., of Oahu.\n\n[461] Ke hakupehe, \u201chaku\u201d put together as words, \u201cpehe\u201d hesitatingly;\nie nei kuu lani, \u201ci\u201d or \u201cno\u201d is understood or kuu lani may be the\nnominative, this my chief is commonly reputed here.\n\n[462] Palila belongs to age, \u201cpo.\u201d He is fabled to be a very ancient\nman famous for eating bananas; he was from darkness.\n\n[463] O ka lani ko ke ao, but the chief [Kahahana] is from the world of\nlight.\n\n[464] Ua hoopapa, it is disputed [by men]; he alanui hele, the path he\nhas gone, i.e., some said he was dead, some said he was not.\n\n[465] Ua ike, etc., we together know well.\n\n[466] I hele o ka lani, that the chief went at noon (awakea), i.e.,\nopenly, no secrecy.\n\n[467] I uhai paha; uhai, hahai, he has followed perhaps kana wahine,\nhis wife or probably another wife who died previously. This, or his\nsurviving wife became the wife of Kahekili who conquered him.\n\n[468] Halualua, to become feeble [from the loss of Kahahana]; halua is\nthe wrinkling of the skin, becoming flabby on account of old age.\n\n[469] I aloha ai, the wife referred to, beloved by ka lani hahai, the\nchief that is dead; \u201chahai\u201d being thus used figuratively.\n\n[470] Hele lolopio ai ka lani; hele is another term for die, as we say\nhe is gone, meaning he is dead. Lolopio is the straightening out of the\nlimbs of a person as soon as dead, or when a person dies calmly and\neasily so that it is surely known when he is dead. No contraction of\nface or other muscles is hele lolopio, meaning, went off quietly.\n\n[471] Ui, poetical for uhi, covered; ka niau, the coconut leaf. The\nancient custom of laying out chiefs was to lay the body in a sort of\nmat made of coconut leaves instead of a coffin.\n\n[472] Moe malie, sleeps quietly, applied to an infant.\n\n[473] Aia ko makuahine, there is thy mother i ko lealea, for thy\npleasure, etc.,\u2014repeated, that is, he sleeps quietly as when his mother\nsoothed him to sleep.\n\n[474] Hoi hou, the chief has returned again to the time when he was\ntended, (hiia for hiiia), tossed in the arms was the chief Kaumakoa,\nthe king.\n\n[475] Kalole ka leo, lole to change the appearance of a thing, form,\netc., he changed his voice.\n\n[476] He pe he pa have the same meaning and signify the modest sitting\nof females on the mat in distinction from the men, as they wore but the\npa-u. To sit \u201cpe\u201d was to double up the lower part of the leg so as to\nconceal as much as possible under the pa-u and the upper part of the\nleg.\n\n[477] He mahu, paha, a hermaphrodite perhaps of Honokawailani. They\nsupposed all such were from that place, but where it was no one knows.\n\n[478] He lani aimoku; a chief possessor of land [was Kahahana]. Note\nwhat has been said about Kaumakoa refers to Kahahana although another\nname is used. He was a possessor of land because he was a descendant of\na line of chiefs.\n\n[479] He alii no ka moo; a chief by descent belongs to a line of kings.\n\n[480] Ka maka i ike, that sees with his own eyes, i papu ke kapu; ike\nis again understood before papu\u2014papu, altogether, fully, throughout;\nike papu to look at closely, examine with one\u2019s own eyes; i ke kapu, at\nthe kapu.\n\n[481] Papu ka lani, the heavens are covered over with palamoa, thin\nfleecy clouds of a whitish cast, not fog, clouds that stand still, but\nthe sun can shine through.\n\n[482] Kai mahamoe, kai moa, while referred to in the original notes as\ngravy for fish and fowl, carries no weight in its being located at\nKailua over other places on Oahu, and has no connection with the cloud\ncondition of the preceding line, or the wind effects which follow. It\nis rather the sea conditions at Kailua the poet refers to. Kai mahamoe\nis the smooth, glassy distant sea in a calm; kai moa, the feathery,\nfoamy waves of Kailua\u2019s shore.\n\n[483] Luhe is the motion of the wings of the dragonfly to keep itself\ncool; the motion of one\u2019s kihei when riding on horseback on a gallop;\nlula, same, meaning the king was fanned, cooled by the land breeze.\n\n[484] He hau ke ala; hau, the bush; hau, straight, straight is the\npath, he kumoena ololi; kumoena, the long narrow strip commencement of\na mat.\n\n[485] E newa, to go carefully, look where one goes; o hea make i ka la:\nhea, to become weak, faint in traveling on a long hot journey.\n\n[486] Akua noho la i Puuokapolei, the god dwelling at Kapolei hill,\n[Kamao], at Ewa, the god of Kahahana where it was supposed his soul had\ngone.\n\n[487] E hanehane mai ana, etc., the sun is wailing i na wahine o Kamao,\non account of the women of Kamao, one of the entrances to the nether\nworld.\n\n[488] Akua pee, i.e., Kahahana, a god that hides himself.\n\n[489] Pua ohai, the flower of ohai, a bush with beautiful blossoms; o\nke kaha, dry land where taro will not grow, but potatoes will.\n\n[490] Walea wale, etc., i.e., Kahahana stands satisfied, contented,\namong the stones (ke a) as does the ohai trees.\n\n[491] Ulu kanu a Kahai, \u201ckanu\u201d for \u201ckanuia\u201d among the breadfruits\nplanted by Kahai. At that place in Puuloa where Kahai introduced the\nbreadfruit, and which is remarkable for the size of its fruits.\n\n[492] Oo, name of a small bird having a sharp bill (Moho nobilis).\n\n[493] E ka manu, by the bird of Kanehili; name of a land.\n\n[494] Ikea for ike ia, was seen.\n\n[495] Iluna above ka ohu Kanalio, the dense Kanalio, fog region of the\nbirds. Winds hardly ever live in the regions where there are no clouds\nor shades.\n\n[496] Kela manu, etc., [ka uwau], is the name of the bird and some\nothers which are caught by building fires in the night. Either through\nfright or for other reason, the birds fall so that they are caught.\n\n[497] I hapapa, which flutters [jumps about, unable to fly] and is\ncaught by men, through being, perhaps, confused, or dazzled by the\nlight.\n\n[498] Honi i ka manu, the bird scents [the] hunakai o kai, spray of the\nsea.\n\n[499] I ka la la hoano, on a very sacred day (la kapu); i ka lele kai,\nby a very sacred altar: kai, sacred, set apart for sacred use.\n\n[500] Akua hoea kai, a god having power over the sea at Oneula, a place\nof uncertain location.\n\n[501] Ua molowa wale, etc., the companions of Kahahana were slow,\n[indifferent] about following him.\n\n[502] Ua pauaho, etc., they had no perseverance, they forsook him.\n\n[503] Kamau, unsettled, unstable; lau, leaf of the pali, i.e., the\nedge, height, or extended point.\n\n[504] Ala holopapa laau, etc., a wooden bridge is the path.\n\n[505] I awa no ka was, signifies the purpose of the aforesaid bridge as\na runway for canoes of Hamakua, i pii ai, whereby they ascend for\nlanding above. This method of canoe-landing on the rocky coasts is\nspoken of by Rev. W. Ellis in his \u201cTour of Hawaii,\u201d and is further\ndescribed and illustrated in the Hawaiian Annual of 1910, page 97, as\nstill practiced on the Puna coast of Hawaii.\n\n[506] Kuileiakamokala, name of the land which has that method for the\nuse of its canoe.\n\n[507] E kala, long ago\u2014not lately\u2014either with or without the negative.\n\n[508] Imo aku la, etc., as we would say, in the twinkling of an eye, he\nwas gone.\n\n[509] Lele Uli e, etc.; five lines from this point are a short specimen\nof prayer to the god Laka. Petition and adoration are said to be\nunited.\n\n[510] Kaili aina is the common expression respecting one dying suddenly\nwithout any previous sickness.\n\n[511] Ooki, cut or marked, i ke one kapu, in the forbidden sand of\nKaha; haha, abbreviation of kahakai, sea-beach.\n\n[512] Pouli ka ua, dark was the rain; moku pawa, \u201cpawa\u201d is the dark\ncloud or the sky that looks dark by contrast when the beams, rays of\nthe sun first appear. The \u201cpawa\u201d is the darkness whether in sky or\ncloud that is broken away by and appears over the light.\n\n[513] Lele hoopoo, etc., \u201choopoo\u201d used mostly poetically, headforemost,\ncareless of consequences, as when one in battle determines not to run,\nand rushes into the fight, or when one determines to speak to the\nchief, he rushes on, speaks, life or death; so the rain fell upon the\nlauhala trees.\n\n[514] I ke poo, etc., upon the heads of the hala (pandanus) of Hanau,\nname of some small place probably.\n\n[515] Hanau mai, brought forth ke akua olelo, the speaking god.\n\n[516] Akua pahulu, was the god who could carry people off in their\nsleep if they had eaten certain dried fish (amaama and weke). If a\nperson in eating had his mouth smeared and should hear these words:\n\u201cOia hoi, oia hoi,\u201d or \u201chohe, hoha\u201d, and fall asleep, he would be sure\nto be carried away and laid in another place, without however being\nkilled.\n\n[517] Kaha aku nei, etc., kaha, sea-beach, side of a river; Kama, name\nof a land.\n\n[518] Lei o Moopuali, wreath or crown of Moopuali; Kama and Moopuali\nare names of places not now known.\n\n[519] Alii o ke kai ahua moku, chief of the high swelling sea; kai ahua\nmoku signifies kai mimiki, when the sea swells and flows over the land;\nmoku, refers to the breaking down of homes, fences, etc.\n\n[520] O ka moku o Maakaina, even the land of Maakaina.\n\n[521] Kaina for kaikaina, kaina oe, thou the younger brother, the older\nthat, of the chief.\n\n[522] Ilaila ka ike, etc., there is knowledge indeed and righteousness.\n\n[523] O\u2019u mau kaikunane (used here in place of hoa, companions); hoomau\nhele loa, constant in traveling onward.\n\n[524] Aia laua ihea, refers perhaps to Kahahana and his friend. [Lines\n239 to 253 inclusive are supposed to be additions and do not belong to\nthe original. Andrew\u2019s notes include them, as above, as also the\nfollowing addition to the Kanikau of Kahahana marked \u201cincerto auctor.\u201d\nEd.]\n\n[525] Kaia na for kalana; ka to dip as in bailing water, the motion of\nthe hand in bailing water or in fanning. The kalana (district or\ncounty) is being fanned, e luhe ana, it is lulling by the calms, \u201cluhe\u201d\nis to hang pendulous like the large branches of trees when no wind.\n\n[526] Pua ia kae; pua here signifies to dive, kae signifies the border\nor edge; pona is the lower cavity of the eyebrow, between the brow and\nthe ball of the eye, the under part of the arch. Pona waa is the arch\nor circle of canoes in some sorts of fishing.\n\n[527] Hoo\u2014ka pali, is implied, smooth is the cliff; niania i ka la,\nsmoothed by the sun.\n\n[528] Hoi koana, diminishing; when wind or rain has been powerful and\ndiminishes to its regular standing, it is said to hoi koana, return to\nits littleness again. Laiewaha, name of a place in Kona, near Kau,\nHawaii.\n\n[529] Hoowaha keiki, etc., waha, also hoo, to seize one\u2019s property and\ncarry it off before his eyes. Pohu, calm, but what the whole means is\nnot clear.\n\n[530] A ai pili; a ai, a negative, aole, aohe, a oe, etc.\n\n[531] Kauna, a contraction of Kaunanamauna on the boundary line between\nKona and Kau.\n\n[532] A oi na; oi is like ai in the foregoing line, na to assuage,\nstill, quiet. It [the calm] is not still, i.e., there is no calm on\naccount of the winds of Kau.\n\n[533] Ke haaino mai la, has reference to the disaster of a boisterous\nwind, the squally conditions, it may be of Kahaanaweli, name of a\nplace.\n\n[534] Weliweli, anything dreadful or causing fear.\n\n[535] Ka ino o na Puuapele, at Piliwale, likely had reference to an\nexplosive volcanic eruption at that place, and would make the following\nlines clear.\n\n[536] I halihali mai ka ia\u2019u, which was indeed brought to me; a waiho\nkahua haalele, and outside of the house left there.\n\n[537] Haalele i makaulia, \u201cleft for his fear\u201d\u2014fear of the lava stones.\n\n[538] Ke a lau make ihi, stones having edges like the adz, or spear;\nihe, very sharp.\n\n[539] He ihe, a spear; ke ae, name of an east wind, a child of Kau.\n\n[540] Ke hoo\u2014etc., the wind scares him.\n\n[541] E hoi ana, etc., I am returning i ka malino, in the calm.\n\n[542] I ka pawapawa; pawa is the surface of a garden patch that one has\nsmoothed all over, so a smooth surface of the sea, pawapawa, very\nsmooth. Ahaaha, root not found, relating to a calm or smoothness of\nsurface. Nikiniki, onionio, spotted as the sun in a calm.\n\n[543] I naoa past for naoia\u2014nao, naonao, to reach after, to take,\nreached after.\n\n[544] Ka maawe ala, the faint track, a ka waa, of the canoe, e hele nei\no ke kai coursing on the sea.\n\n[545] It is said any vegetables thrown into the sea in Puna never fail\nto come ashore at Kau, hence, the sea is red, covered with the blossoms\nof the lehua, and the noni.\n\n[546] Lolohili is to go crookedly, zigzag, along a great\ndistance\u2014characteristic of the Kawaihae road.\n\n[547] A Kawaihae, on arrival at Kawaihae, \u201cua\u201d implied, hae na ukana,\nthe baggage is broken.\n\n[548] Hana liilii, etc., make small, reduce the baggage of the\ntravelers, divide it into small parcels on account of the length of the\nway.\n\n[549] I hakalia, etc., if the company are slow, they will feel the heat\nof the sun.\n\n[550] Moe koke, sleep early, i ke kula, in the plain of Moolau in\nPuuhuna, between Waimea and Kohala.\n\n[551] Ka pua o koaie, the blossom of the koaie (Acacia koaia) a tree\nwhose leaves resemble the koa but the timber is much harder. Waika, a\nplace in Kohala.\n\n[552] Kaka i ka hau, etc., strike off the dew, the water of the day.\n\n[553] Makili loa, very high is the sun, above in the upland of\nKaipuhaa.\n\n[554] Haa na makani, the winds dance, pa, etc., strike and contend\ntogether.\n\n[555] Paio i ke alo, etc., contending in the presence of Makanipalua,\n(lit. two-fold divided wind).\n\n[556] Aoi for aole lua, there is no second, none like the goodness of\nKohala.\n\n[557] Kuipeia, struck upon or pounded by the wind Apaa, name of a north\nor northwesterly wind.\n\n[558] Ka laolao imu, the brush oven-wood, laolao is the small fuel used\nin the wood ovens, nahele, etc., grows spontaneously at or near the\ntaro patches.\n\n[559] Ka pae, the border; ko kea, white cane; upepe, easily broken,\nfrom its soft character. Pae is a border of land usually planted to\nsomething different from the land generally.\n\n[560] Mai, etc., from the outside to the inside Kohala. In the northern\nsection of that district its people designate the western end the\noutside, and the eastern, windward, end, the inside.\n\n[561] E hea mai, etc., call to me; malokona, there inside\u2014Kohala\ninferred.\n\n[562] Eia ka puu, here is the hill, the difficulty, the sin; owaho nei,\noutside here, the cold.\n\n\n\n\n\n\n\n\nON HAWAIIAN RANK.\n\n\nSome years ago, in the spring and summer of 1883, a sharp and bitter\ncontroversy arose between the two native Hawaiian newspapers, the\nKuokoa and the Elele Poakolu, as to the dignus and status of the\nHawaiian nobility in olden time and more especially the rank and\npretensions of two families, of which the Kuokoa represented one, and\nthe Elele the other. I noted and made memoranda of the controversy for\nfurther use, but as the legislative committee on the genealogy of the\nchiefs had been appointed and was supposed to be actively at work at\nthat time, I looked upon the controversy of the two newspapers as an\nintrusion, if not an impertinence, and reserved my own opinion on the\nsubject in dispute until said committee should have, in a manner\nauthoritatively, settled and published the rules for determining the\nancient degrees of nobility, their number and their relative status\nwith their kapus or privileges, whether inherent and inalienable or\nincidental and changeable.\n\nAt the legislative session of 1884 said committee on the genealogy of\nthe chiefs made a report which no doubt was very valuable for the\ninformation it rendered on many subjects, but through some unfortunate\noversight it did not touch on the genealogy of the chiefs, and I and\nthe public generally were left in doubt as to the position that the\ncommittee would take touching the rank and privileges of the nobility.\nThe committee, however, was continued in its labors by the legislature\nof 1884, and during these last two years expectation stood on tip-toe\namong not a few of His Majesty\u2019s subjects, whose family records tell\nthem that the blue blood of the Kawelos, the Kakuhihewas, the\nKaulaheas, the Kiha-nuis and Keakealanis, is still coursing in their\nveins as well as in those of their sovereigns, and whose public\nrecognition as such descendants depended on the faithful, intelligent\nand impartial investigation of said genealogy committee. The\nlegislative session of 1886 has closed, but the committee on the\ngenealogy of the chiefs, whatever may have occupied its attention\nduring the last two years, has not spoken on the subject which was\nespecially entrusted to it.\n\nUnable, therefore, to ascertain from the committee which families,\nclaiming descent from the ancient noblesse, it would have recognized as\nentitled to a page on \u201cThe Golden Book\u201d of the Hawaiian alii; and\nequally uncertain as to the rules, methods or principles the committee\nmight have adopted in order to decide, first, whether a person was a\nnoble at all, secondly, what is or would have been his rank and status\nunder the old regime, before nobles created by the king plus the\nConstitution filled the seats in the Hawaiian House of Lords formerly,\nup to 1845 and 6, occupied by native born Hawaiian chiefs. Unable to\nfind this out from the committee, I am obliged to fall back upon my own\nresources, such as the reading of the ancient legends and chants, and\nthe writings of those Hawaiians who wrote upon the subject some thirty\nor forty years ago, before the rising generation became smitten with\nthe mania of interpolating history and fabricating genealogies to\norder.\n\nUnder the old regime there certainly were ranks and degrees of\nnobility, well understood and scrupulously observed, with their\naccompanying kapus and privileges. A pio chief, or chiefess, out-ranked\na niau-pio, or a naha, but these three classes could claim the kapu-moe\n(prostration) from the other nobility and from the commoners, and were\nexempt, I think, from rendering that observance to each other. The\ndistinction between the three was social rather than political, and\ntime and circumstances generally determined how far the etiquette, due\nfrom each to each, should be enforced or relaxed.\n\nTo explain the relation of these three classes of the nobility I would\nsay that by \u201cniau-pio\u201d was understood the very highest cast, not only\nby descent but also by power, such as the sovereigns of the islands,\nthe moi, their children\u2014if the mothers were of sufficient rank\u2014and the\naimoku, or district chiefs. By pio was understood the children of a\nbrother and sister or half-brother and half-sister, whose parents were\nboth niau-pio. By naha was understood the children of a father with his\ndaughter, or an uncle with his niece, both the parents being niau-pio.\nTo illustrate: Keawe-i-kekahi-alii was king of Hawaii and\nKalanikauleleiaiwi was his half-sister, both from the same mother,\nthough with different father. Keawe and Kalanikaulele cohabited and\ntheir children Keeaumoku (k) and Kekela (w) were pio chiefs as well as\nniau-pio. But Keawe had another wife named Laamaikanaka from the\npowerful I family in Hilo, with whom he had a son Kalani-nui-amamao,\nwho was the oldest, who succeeded his father as moi or sovereign, who\nwas a great niau-pio, but was not a pio like his half-brother\nKeeaumoku. Kalanikaulele had other husbands, among whom I need only\nmention Lonoikahaupu, the king of Kauai, with whom she begat\nKeawepoepoe, the ancestor of the present reigning family, who was a\nniau-pio but was not a pio. And similar examples may be drawn from all\nthe islands.\n\nAgain the same Keawe-i-kekahi-alii with his wife Laamaikanaka had a\ndaughter called Kaohiokaka. With this daughter Keawe cohabited and she\nbore a daughter called Kekaulike. That daughter was a naha chiefess\nunder the old heraldry. This Kekaulike cohabited with her mother\u2019s\nbrother Kalaninuiamamao and begat a son named Keawemauhili. That son\nwas a naha, as well as his mother and hence he was frequently called\nKeawe-wili-lua (Keawe-twice-turned).\n\nThese three classes and the rest of the recognized nobility formed what\nwas called the papa-alii by a general term, or the aha-alii, the\nconvocation of nobles, the \u201cRitterstand.\u201d\n\nBelow the three classes above named the papa-alii recognized several\ngradations of nobility; but they were social rather than political\ndistinctions. Thus a child born of a niau-pio chiefess and a chief not\na niau-pio took precedence of a child born to a niau-pio chief with a\nchiefess not niau-pio. In fact the mother\u2019s rank invariably prevailed\nover that of the father, with certain exceptions, as when the father\npublicly acknowledged and adopted the child as his own, although the\nmother\u2019s rank may not have been equal to the father\u2019s.\n\nThe descent from being a niau-pio, a pio, or a naha, to one of the\ninferior degrees of the aha alii of the nobility, took several\ngenerations to accomplish. The writer in the Kuokoa newspaper, to whom\nI have referred, speaks of wohi, lo alii, alii papa, lokea alii, laauli\nalii, and kukaepopolo, as distinct grades of nobility, one above the\nother in the order named. My reading and acquaintance with the ancient\nrules of heraldry do not correspond with such a classification.\n\nThe wohi was a function, an office, not a degree of nobility. It had\nits peculiar privileges, among which was the exemption from rendering\nthe kapu-moe to the sovereign, the moi. Its duties were that of a prime\nminister, and on public occasions the wohi walked in front of the\nsovereign to see that the ceremonial was duly performed and that\neverybody else, who was not exempt, duly observed the kapu-moe. Like\nmany other institutions it tended to become hereditary. Thus the son of\na wohi under one sovereign was most likely to become the wohi under the\nson of that sovereign; but when the dynasty changed the wohi-ship\nchanged also. Thus the wohi of Kumahana, King of Oahu, was no longer\nthe wohi of Kahahana, who succeeded Kumahana as the head of a new\ndynasty. Thus the wohi of Kalaniopuu, King of Hawaii, was no longer the\nwohi when Kamehameha I. had obtained the ascendancy. The wohi-ship was\npeculiarly an institution on the leeward islands, Oahu and Kauai, and\nwas only comparatively lately introduced on Maui and Hawaii. While the\noffice lasted the privileges attached to it were exercised and\nenforced; when the office lapsed, the privileges ceased, and the late\nincumbent was simply a naiu-pio, or a chief of less degree, as the case\nmight be. Keawemauhili was the wohi of his nephew Kiwalao, King of\nHawaii; Keliimaikai was the wohi of his brother Kamehameha I.; but\nneither the children of Keliimaikai claimed, or were awarded the\nprivileges of a wohi after the death of their parents. The precedence\nthat a wohi obtained over other nobles was in virtue of his office\nalone, and as temporary as the incumbency of that office. The last\nHawaiian wohi was Keliimaikai, the aforesaid brother of Kamehameha I.,\nand his son Kekuaokalani might have remained wohi under Liholiho,\nKamehameha II., had he not rebelled against him.\n\nThe lo was not, as the Kuokoa writer assumes, a specific name for one\nof the degree of nobility. It was a patronymic, distinguishing a\ncertain family on Oahu. The first known in Hawaiian legends and history\nwas Lo Lale, the brother of Piliwale and Kalamakua, sons of Kalonaiki,\nthe Oahu sovereign. Lo was a title or epithet exclusively belonging to\nLale\u2019s descendants. What the occasion of the title, or what kapus and\nprivileges, if any, it conferred, I have been unable to ascertain. As a\ndegree of nobility lo was unknown throughout the group. As a title, or\nsobriquet, it was never assumed by any one who could not clearly trace\nhis descent from that first Lo Lale, lord of Lihue and adjoining lands\nin Ewa and Waialua.\n\nThe division of the nobility which the Kuokoa writer designates by the\nnames of alii papa and lokea-alii are unknown to me. They do not occur\nin the old meles or kaaos, and I know not their origin. These, as well\nas the other divisions, which he designates by the names of laauli alii\nand kaukau alii, were all recognized nobles, alii of the papa alii or\nthe aha alii; local circumstances and social conventionalities\ndetermining generally for the time being the precedence due from one to\nthe other. Their privileges, prerogatives and kapus, be they great or\nsmall, whether derived from mother or father, were theirs by birth or\ninheritance. A chief of the papa alii may not deem it practicable,\nexpedient or prudent to exact those privileges and kapus at times, but\nhis right to their observance none could deprive him of. During the\nfrequent wars which harrassed the country in former days a chief may\nhave lost his lands and possessions and been driven into exile and\nreduced to poverty and there be no one left to do him homage, or\nobserve the kapus towards him, or he might never have had land and\nsubjects assigned him from his infancy. But if fortune smiled upon him\nand if, through the strength of his spear or the favor of his sovereign\nmoi, he reconquered the paternal domain or obtained another, he simply\nresumed the rights and kapus which had been lying in abeyance during\npoverty and exile. Some families never recovered from such a disaster,\nbut their descendants retain to this day their rank unimpaired and the\nrights which that rank conferred, though it may not be prudent or\npracticable to exact them. To illustrate the vicissitudes of the\naristocracy during the last 150 years: The old nobility of Molokai, the\ndescendants of Maweke of Nuakea, of Keoloewa, circumscribed in\nterritorial possessions certainly, but as lofty and as pure in its blue\nblood as any of Oahu or Kauai were, with the exception of one family\ndestroyed, despoiled and exiled by Peleioholani of Oahu in vengeance\nfor the death of his daughter, Kulanihonuaiakama, who was treacherously\nkilled by some chiefs of windward Molokai. Thus the Oahu chief\nfamilies, the descendants of Maweke of Laakona, of the Kalonas[?], went\nto the wall and were despoiled by Kahekili of Maui, after his conquest\nof the island, not one Oahu chief of the ancient nobility remaining in\npossession of his hereditary lands. Death, flight and exile were their\nportion. Thus the Maui aristocracy, the descendants of Haho, of Eleio,\nof Piilani, with the exception of the few who joined the conquering\nparty, were despoiled after the conquest of the island by Kamehameha I.\nThus, though somewhat later in time, the Kauai aristocracy, the proud\ndescendants of Maweke, of Ahukini-a-Laa, of Manokalanipo, were almost\nliterally exterminated or reduced during the insurrection of Humehume\nagainst Liholiho, Kamehameha II. As for the Hawaiian noblesse, the\ndescendants of Hikapoloa, of Pilikaeaea, of Kiha-nui-lulu-moku, how\nmany have survived the internecine wars that followed the death of\nKeawe-i-kekahi-alii and the death of Kalaniopuu? Where are the scions\nof Imakakaloa of Puna, of Piena of Kau, of Palena of Kohala, and others\ntoo numerous to mention? What would have been the fate of the\nillustrious and once powerful house of I of Hilo, the descendants of\nLiloa and Piilani, had not a lucky accident ranged Keawe-a-Heulu on the\nside of three other chiefs, whose spears and whose counsel raised\nKamehameha I. on the throne? As it was, other adverse circumstances\nafterwards nearly brought that house to its ruin, when another turn of\nfortune\u2019s wheel placed it on the top of the ladder. But who will\nventure to say that during this partial eclipse for more than two\ngenerations, when for prudential reasons its white puloulou, or its\nday-light torches were no longer visible, its kapus, its rights, its\nprivileges, or its rank had been forfeited, diminished, or lost through\nnon-observance? Who will dispute the rank and the kapus of\nKeawemauhili\u2019s descendants through Elelule and Kuhio, backed as they\nwere by the royal escutcheon of Kamakahelei of Kauai? And yet the heirs\nto that rank were ignored and their kapus slumbered for more than fifty\nyears, until of late their former status has been restored. Who will\ndeny the rank and heraldic consideration due to the descendants of the\ngreat house of Kualii of Oahu, either through his son Peleioholani or\nhis daughter Kukuiaimakalani, many if not most of whom, have not at\npresent land enough of their own to be buried in, and whose only\nremaining heirlooms are the consciousness of their rank and their\nfamily chants, their mele inoa which at one time were solicited, but\nsolicited in vain, by even so proud a king as Lot Kamehameha V.\n\nThere was an expression used in olden times to designate certain\nchiefs, male or female, which expression in those days did not mark a\nfixed or certain degree of nobility, but was a relative term of a large\ndegree of elasticity. That term was kaukau-alii. In later and modern\ntimes the term has been made to imply inferiority and dependence. To\nillustrate: In olden time the children of Hakau-a-Liloa looked upon the\nchildren of Umi-a-Liloa, their cousins, as kaukau alii compared to\nthemselves, though the sovereignty of Hawaii and the highest political\nkapus rested with the latter. Thus the children of Kalaninuiamamao and\nof Keeaumoku of Hawaii looked upon the children of Kumukoa and of\nAwili, their cousins, as kaukau-alii compared with themselves. Thus\nKalaipaihala, the son of Kalaniopuu of Hawaii, was a kaukau-alii to his\nbrother Kiwalao, although he was a niau-pio chief in his own right. The\nterm was relative and did not mark a degree of nobility.\n\n\n\n\n\n\n\n\nCHRONOLOGICAL LIST.\n\n\nEvery people, possessed of some culture or civilization, attempts to\npreserve a record of its past, whether that record is handed down\norally, or by some sort of writing. With the Hawaiians as with their\nPolynesian congeners everywhere, such records were passed down orally\nfrom father to child, or from master to disciple, within the\nprofessional circle of those to whom immemorial usage has consigned the\npreservation of them. But history, or a record of the past, would\nbecome unintelligible and rank confusion unless set forth or arranged\nupon some system of chronology. Some peoples counted time by the number\nof generations from some common ancestor; some counted by the length of\nreign of each successive king or chief; some counted each individual\nyear within a, by them, generally adopted era. The Hawaiians counted by\ngenerations of their principal chiefs or kings. They started from Wakea\nas a common ancestor of all the chiefs on all the islands of the\nHawaiian group; but, for convenience or clearness sake, time was\ncounted by either of the reigning families on the four principal\nislands: Kauai, Oahu, Maui, or Hawaii. Thus an event, worthy of being\npreserved on the national records, was said to have occurred \u201cin the\ntime of\u201d\u2014\u201ci ke au o\u201d\u2014such or such a prominent chief of this or that\nisland; and, in order to ascertain when, the generations were counted\neither down from Wakea, or more generally up (back) from the then\npresent generation. Thus Hawaiian chronology was not very exact, it\nmust be admitted; but to a people, who depended entirely upon the\nfaithful memory of their bards and priests, it was sufficiently\napproximate to bring order and sequence in their unwritten records of\nthe past. To us, of a later and more developed civilization, the\nexactitude of dates is of the very essence of history, or at least one\nof its most necessary elements; but an approximation to truth satisfied\nthe ancient Hawaiian.\n\nIn my work, \u201cThe Polynesian Race, its Origin and Migrations,\u201d Vol. I,\np. 166, I have approximately fixed the period of Wakea at about 190\nA.D., and the length of a generation, for the purposes of historical\ncomputation, at 30 years. Counting 13 generations after Wakea we arrive\nat Nanaulu, in whose time the Hawaiian group was undoubtedly occupied\nby the Hawaiian branch of the Polynesian Race, say 580 A.D. Continuing\non the genealogical line of Nanaulu, as the safest and most correct, we\narrive after 15 more generations, or 450 years, at the period of\nMaweke, say 1030 A.D., when that remarkable intermigratory movement\nbetween the southern and northern Polynesian groups, of which their\nlegends and chants give so ample evidence, had already commenced. From\nMaweke down, therefore, Hawaiian chronology may be computed from any of\nthe leading genealogies, counting Maweke as No. 29, Paumakua as No. 30,\nPilikaeaea as No. 31 from Wakea.\n\nThus, to take only two genealogies out of many, we get the following\napproximate, chronological lists, viz:\n\n\n OAHU. HAWAII.\n\nNo. A.D. No. A.D.\n\n29. Maweke 1030\n30. Mulielealii 1060\n31. Moikeha 1090 31. Pilikacaca 1090\n32. Hookamalii 1120 32. Kukohau 1120\n33. Kahai 1150 33. Kaniuhi 1150\n34. Kuolono 1180 34. Kanipahu 1180\n35. Maelo (w) and 1210 35. Kalapana 1210\n Lauli-a-Laa (k)\n36. Laulihewa 1240 36. Kahaimoelea 1240\n37. Kahuoi 1270 37. Kalaunuiohua 1270\n38. Pua-a-Kahuoi 1300 38. Kuaiwa 1300\n39. Kukahiaililani 1330 39. Kahoukapu 1330\n40. Mailikukahi 1360 40. Kauholanuimahu 1360\n41. Kalona-iki 1390 41. Kihanuilulumoku 1390\n42. Piliwale 1420 42. Liloa 1420\n43. Kukaniloko (w) 1450 43. Umi-a-Liloa 1450\n44. Kalaimanuia (w) 1480 44. Kealiilokaloa 1480\n45. Kaihikapu-a-Manuia 1510 45. Kukailani 1510\n46. Kakuhihewa 1540 46. Kaikilani (w) 1540\n47. Kaihikapu-a-Kakuhihewa 1570 47. Keakealanikane 1570\n48. Kahoowahaokalani 1600 48. Keakamahana (w) 1600\n49. Kauakahi-a-Kahoowaha 1630 49. Keakealani (w) 1630\n50. Kualii 1660 50. Kalanikauleleiaiwi 1660\n (w)\n51. Peleioholani 1690 51. Keawepoepoe 1690\n52. Kumahana 1720 52. Kameeiamoku 1720\n53. Kaneoneo 1750 53. Kepookalani 1750\n54. Kapuaamohu (w) 1774 54. Aikanaka 1780\n55. Kinoiki (w) 1804 55. Keohokalole (w) 1810\n56. Kapiolani (w) born 1834 56. Kalakaua born 1836\n\n\n HAWAII. MAUI.\n\nNo. A.D. No. A.D.\n\n 30. Paumakua 1060\n31. Pilikaeaea 1090 31. Haho 1090\n32. Kukohau 1120 32. Palena 1120\n33. Kaniuhi 1150 33. Hanalaa 1150\n34. Kanipahu 1180 34. Mauiloa 1180\n35. Kalapana 1210 35. Alo 1210\n36. Kahaimoelea 1240 36. Kuhimana 1240\n37. Kalaunuiohua 1270 37. Kamaloohua 1270\n38. Kuaiwa 1300 38. Loe 1300\n39. Kahoukapu 1330 39. Kaulahea I. 1330\n40. Kauholanuimahu 1360 40. Kakae 1360\n41. Kiha 1390 41. Kahekili I. 1390\n42. Liloa 1420 42. Kawaokaohele 1420\n43. Umi-a-Liloa 1450 43. Piilani 1450\n44. Kealiiokaloa 1480 44. Kiha-a-Piilani 1480\n45. Kukailani 1510 45. Kamalalawalu 1510\n46. Kaikilani (w) 1540 46. Kauhi-a-Kama 1540\n47. Keakealanikane 1570 47. Kalanikaumakaowakea 1570\n48. Keakamahana (w) 1600 48. Lonohonuakini 1600\n49. Keakealani (w) 1630 49. Kaulahea II. 1630\n50. Kalanikauleleiaiwi 1660 50. Kekaulike 1660\n51. Keawepoepoe 1690 51. Kamehamehanui 1690\n Kahekili\n52. Kameeiamoku 1720 52. Kalanikupule 1720\n53. Kepookalani 1750 53. Kueliko 1750\n54. Aikanaka 1780 54. Kalili 1780\n55. Keohokalole (w) 1810 55. Pinao (w) 1824\n56. Kalakaua 1836\n\n\nOAHU. HAWAII.\n\nKapiolani (w) 1834 Kalakaua 1836\nKinoiki (w) 1804 Kapaakea 1806\nKapuaamohu (w) 1774 Kamanawa II 1780\nKaneoneo 1750 1744 [563] Alapaiwahine (w) 1750\nKumahana 1720 1714 Kaolanialii (w) 1720\nPeleioholani 1690 1684 Kalaninuiamao 1690\nKualii 1660 1654 Lonomaaikanaka 1660\n (w)\nKauakahi-a-Kahoowaha 1630 1624 Ahu-a-I 1630\nKahoowahaokalani 1600 1594 I 1600\nKaihikapu-a-Kakuhihewa 1570 1564 Makua 1570\n (Kapoholemai)\nKakuhihewa 1540 1534 Keawenuiaumi 1540\n Kumulae\nKaihikapu-a-Manuia 1510 1504 Piikea Umi 1510\nKalaimanuia (w) 1480 1474 Laielohelohe 1480\nKukaniloko (w) 1450 1444 Kalamakua 1450\nPiliwale 1420 1414 Kalonanui 1420\nKalonaiki 1390 1384\nMailikukahi 1360 1354\nKukahiaililani 1330 1324\nPua-a-Kahuoi 1300 1294\nKahuoi 1270 1264\nLaulihewa 1240 1234\nMaelo (w) and 1210 1204\nLauli-a-Laa\nKuolono 1180 1174\nKahai 1150 1144\nHookamalii 1120 1114\nMoikeha 1090 1084\nMulielealii 1060 1054\nMaweke 1030 1024\n\n\n OAHU. KAUAI.\n\nNo. A.D. No. A.D.\n\n29. Maweke [564] 1030\n30. Mailelaulii 1060 30. Paumakua (Oahu) 1060\n31. Moikeha 1090 31. Kumakaha 1090\n32. Hookamalii 1120 32. Luahiwa 1120\n33. Kahai 1150 33. Ahukai 1150\n34. Kuolono 1180 34. Laamaikahiki 1180\n35. Maelo (w) and 1210 35. Ahukini-a-Laa 1210\n Lauli-a-Laa (k)\n36. Laulihewa 1240 36. Kamahano 1240\n37. Kahuoi 1270 37. Luanuu 1270\n38. Pua-a-Kahuoi 1300 38. Kukona 1300\n39. Kukahiaililani 1330 39. Manokalanipo 1330\n40. Mailikukahi 1360 40. Kaumakamano 1360\n41. Kaonaiki 1390 41. Kahakuakane 1390\n42. Piliwale 1420 42. Kuwalupaukamoku 1420\n43. Kukaniloko (w) 1450 43. Kahakumakapaweo 1450\n44. Kalaimanuia (w) 1480 44. Kalanikukuma 1480\n45. Kaihikapu-a-Manuia 1510 45. Ilihiwalani 1510\n46. Kakuhihewa 1540 46. Kauhi-a-Hiwa 1540\n\n\n OAHU. KAUAI.\n\nNo. A.D. No. A.D.\n\n46. Kaihikapu-a-Kakuhihewa 1570 46. Kanei-a-Haka (w)\n and Kealohi (k)\n Maikai 1570\n47. Kahoowahaokalani 1600 47. Kapulauki 1600\n48. Kauakahi-a-Kahoowaha 1630 48. Kuluina (w) 1630\n49. Kualii 1660 49. Lonoikahaupu 1660\n50. Peleioholani; Kukuiai 1690 50. Kaumeheiwa 1690\n (w)\n51. Peleioholani, died 51. Kamakahelei (w) 1740\n Kalanipoo (w) 1770\n52. Kumahana, dethroned 1773 52. Kaumualii, last\n king;\n Kapuaanohu (w) 1778\n53. Kahahana, conquered by 53. Kinoiki (w) 1808\n Kahekili 1783\n54. Kahahana, slain 1785 54. Kapiolani (w) 1834\n\n\nHAWAII. OAHU.\n\nKalakaua 1836 Kapiolani (w) 1834\nKeohokalole (w) 1810 1806 Kinoiki (w) 1804\nAikanaka 1780 1776 Kapuaamohu (w) 1774\nKepookalani 1750 1746 Kamakahelei (w) 1740\nKameeiamoku 1720 1716 Kaumeheiwa 1690 1714\nKeawepoepoe 1690 1686 Lonoikahaupu 1660 1684\nKalanikauleleiaiwi (w) 1660 1656 Kuluina (w) 1630 1654\nKeakealani (w) 1630 1626 Kapulauki 1600 1624\nKeakamahana (w) 1600 1596 Kanei-a-Haka 1570 1594\nKeakealanikane 1570 1566 Kauhi-a-Hiwa 1540 1564\nKaikilani (w) 1540 1536 Ilihiwalani 1510 1534\nKukailani 1510 1506 Kalanikukuma 1480 1504\nKealiiokaloa 1480 1476 Kahakumakapaweo 1450 1474\nUmi-a-Liloa 1450 1446 Kuwalupaukamoku 1420 1444\nLiloa 1420 1416 Kahakuakane 1390 1414\nKiha 1390 1386 Kaumakamano 1360 1384\nKauholanuimahu 1360 1356 Manokalanipo 1330 1354\nKahoukapu 1330 1326 Kukona 1300 1324\nKuaiwa 1300 1296 Luanuu 1270 1294\nKalaunuiohua 1270 1266 Kamahano 1240 1264\nKahaimoelea 1240 1236 Ahukini-a-Laa 1210 1234\nKalapana 1210 1206 Laamaikahiki 1180 1204\nKanipahu 1180 1176 Ahukai 1150 1174\nKaniuhi 1150 1146 Luahiwa 1120 1144\nKukohau 1120 1116 Kumakaha 1090 1114\nPilikaeaea 1090 1086 Paumakua 1060 1084\n\n\n\n\n\n\n\n\nEVENTS IN HAWAIIAN HISTORY.\n\n\nIn Fornander\u2019s manuscript the genealogical tables given above are\nfollowed by \u201cEvents in Hawaiian History,\u201d which listed important events\nfrom 1527 to 1887. This was published as a supplement to Hitchcock\u2019s\nHawaiian Dictionary, which appeared in 1887. Hawaiian events since\n1887, also comments on occurrences before that date, are recorded in\nvarious numbers of Thrum\u2019s Hawaiian Almanac and Annual. See especially\nissues for 1876 and 1899.\n\nThe original list lacks the following significant events, which have\nbeen supplied by the editor:\n\n\n 1782\u2014December. Death of Kanekoa, son of Kalanikeeaulumoku.\n 1783\u2014March. Great eruption of Kilauea.\n 1784\u2014Marriage of Kamehameha with Kaahumanu.\n 1801\u2014Eruption of Hualalai, its last.\n 1809\u2014Death of Keliimaikai, brother of Kamehameha I.\n 1809\u2014Kanihonui strangled by order of Kamehameha I.\n 1818\u2014May 20. Arrival at Hawaii of Spanish pirates, corvette Santa\n Rosa, of Provisional Government of Buenos Ayres, in charge of\n mutineers; captured in September by arrival of the Argentine,\n Captain Bouchard.\n 1822\u2014May 1. Rev. W. Ellis first visits the islands.\n 1826\u2014December 23. First treaty with the United States, signed.\n 1828\u2014May 20. Birth of David Kamehameha, eldest son of Kinau and M.\n Kekuanaoa. Died December 15, 1835.\n 1830\u2014December 11. Birth of Lot Kamehameha, son of Kinau and\n Kekuanaoa.\n 1832\u2014January 31. Birth of W. C. Lunalilo, son of Kekauluohi and C.\n Kanaina.\n 1832\u2014First census of the islands taken; population 130,313.\n 1832\u2014December 23. Arrival of Japanese junk at Waialua, Oahu.\n 1834\u2014February 9. Birth of Alex. Liholiho, son of Kinau and M.\n Kekuanaoa.\n 1836\u2014November 4. First English treaty (by Edward Russel), signed.\n 1836\u2014November 16. Birth of David Kalakaua, son of Keohokalole and\n Kapaakea.\n 1846\u2014Oahu Temperance Society formed, J. F. B. Marshall, president.\n 1859\u2014January 23. Eruption of Mauna Loa, with flow to the northwest.\n 1866\u2014November 13. Death of high chief Kapaakea, father of Kalakaua.\n 1868\u2014June 19. First Japanese immigrants (148) introduced per ship\n Scioto.\n 1869\u2014April 6. Keohokalole, mother of Kalakaua, died.\n 1871\u2014February 19. Severe earthquake at Honolulu and Lahaina.\n 1887\u2014September 21. Death of Keliiahonui (Prince Edward), brother of\n Princes David and Kuhio.\n\n\n\n\n\n\n\n\nTRADITIONAL AND GENEALOGICAL NOTES.\n\n\nWahine-o-Lalohana, connected with Kaiakahinalii. Lalohana, a country\n\u201cmaloko o ke kai\u201d (in the sea). Another story says that she lived at\nMauna, a coral reef makai (seaward) of Keauhou, Kona, and that Lono was\nthe mauka (inland) chief.\n\nAnother story says the woman lived at Waiakea, Hilo, and the chief was\nKonikonia. Konikonia\u2019s people went out fishing on the coral reef and\ntheir hooks were broken off by the Wahine-o-Lalohana. Her kaikunane,\nKuula, was below the water and sometimes lived with Konikonia. This\nKuula told Konikonia\u2019s people that there were other people, men and\nwomen, living under the water (\u201che kulanakauhale\u201d), a village, and they\nhad broken the hooks. Kuula, being interrogated by Konikonia as to\nwhether he belonged to that people, said he did and that he had a\nsister there, whereupon Konikonia told him to fetch her to be his wife.\nKuula informed Konikonia of the process how to catch his sister by\nmaking images of her husband, Kiimaluhaku, and letting them down in the\nwater, when she would think that he had returned from Kukulu o Kahiki,\nwhither he had gone on a journey. The ruse succeeded and she was led to\nfollow the string of images from below to the canoe and thence to\nKonikonia\u2019s house, where she fell asleep, and woke up in the afternoon,\nfinding Konikonia with her. She then sent for her food from below. In\nbringing her coconut shell up the contents were spilled, proved to be\nthe mahina (moon), and flew up to heaven.\n\nFour days she stayed ashore when she wanted to see her parents. Being\nasked who they were, she said Kahinalii was her father and\nHinakaalualumoana was her mother. Being further asked if they would\ncome ashore after her, she said no, not bodily, but that the waters\nwhich were then rising had come to search for her, and they would\noverwhelm every inch of ground, and that her brothers were running\nahead of the sea. Then Konikonia and she ran for the mountain and\nclimbed up the tall trees and built a place to stay in. They stayed\nthere ten days, during which time Kahinalii covered the whole earth\nwith the sea and all the people perished; but when it had reached\nKonikonia\u2019s place it subsided, and he and she and all his ohua\n(household) were saved, and they returned to terra firma. David Malo\nthinks it an imported tale though older by far than the arrival of the\nhaole (foreigners) with Captain Cook.\n\n\n\nLihaula was the elder brother of Wakea. They fought and Lihaula was\nconquered. Afterward Wakea fought with Kaneiakumuhonua and was beaten\nand driven out of the land and took to the sea. Some say this took\nplace on Hawaii and Wakea was pursued to Kaula when he fled over the\nsea. Others say they fought in Hikiku and Wakea fled over the sea.\nKomoawa was the kahuna (priest) of Wakea. Afterwards Wakea fought\nKaneiakumuhonua and beat him and retained the Aupuni (Government).\nPopokolonuha was Komoawa\u2019s wife, and some say that Hoohokukalani was\ntheir daughter and not Wakea\u2019s.\u2014Wakea\u2019s first son was Haloanaka, who\ndied and grew up as taro. He (Wakea) afterwards begat Haloa.\n\n\n\n\nBIRTHPLACE AND INTERMENT LOCALITIES OF CELEBRITIES.\n\nKapawa, born in Kukaniloko, died in Lahaina and buried in Iao.\n\nHeleipawa, born at Lelekea in Kaapahu, Kipahulu, Maui, died in Poukela,\nburied in Ahulili.\n\nAikanaka, born in Holonokiu, Muolea, Hana, Maui, died in Oneuli,\nPuuolai, Honuaula, buried in Iao.\n\n(Puna and) Hema, born on Kauiki, Hawaii kuauli, Hana, Maui, died in\nKahiki, Ulupaupau.\n\nKahai, born in Halulukahi, Wailuku, Maui, died in Kailikii, Kau, and\nburied in Iao.\n\nWahieloa, born in Wailau, Kau, Hawaii, died in Koloa, Punaluu, Kau,\nburied in Alae, Kipahulu, Maui.\n\nLaka, born in Haili, Hilo, Hawaii, died in Kualoa, Oahu, buried in Iao.\n\nLuanuu, born in Peekauai, Waimea, Kauai, died in Honolulu, Oahu, buried\nin Nuuanu.\n\nPohukaina, born in Kahakahakea, Kahuku, Kau, Hawaii, died in Waimea,\nHawaii, and buried in Mahiki.\n\nHua, born in Kahomaikanaha, Lahaina, Maui, died in Kehoni, Waiehu,\nMaui, and buried in Iao.\n\nPau (Kama [child of] Hua), born in Kahua, in Kewalo, Oahu, died in\nMolokai, buried in Iao.\n\nHua Kalalai (Kama [child of] Pau), born in Ohikilolo, Waianae, Oahu,\ndied in Lanai, buried in Iao.\n\nPaumakua, born in Kuaaohe, Kailua, Oahu, died on Oahu and buried in\nIao.\n\nHaho, no record; also none of Palena except that [he] begat Hanalaanui\nand Hanalaaiki.\n\nLonokawai, Laau, Pili, Koa, Kukohau, Kaniuhi, no record, nor of Loe.\n\n\n\nKanipahu lived in Kalae, Molokai, because Kamaiole had brought Hawaii\nunder his sway. Kanipahu was not aware of his being the rightful alii\nof Hawaii. He had two children on Hawaii, Kalapana and Kalahumoku.\nKamaiole did not know that they were Kanipahu\u2019s children or he would\nhave killed them. The Hawaiians were disgusted with Kamaiole\u2019s\noppression and went to Paao (who it seems was still alive) for advice\nand aid. Paao sent messengers to Molokai, to Kanipahu, to tell him to\ncome back to Hawaii. Kanipahu refused, being ashamed of the lump on his\nshoulders, but told the messengers to go to Waimanu, Hamakua, and they\nwould find his son Kalapana whom they should enthrone as king. Paao\nsent for Kalapana, and Kamaiole was killed at Anaehoomalu in Kekaha, on\nhis way to Kona.\n\nPaao is said to have lived 680 years (\u201che lau me na kanaha ehiku\u201d), in\nthe time of Laaualii, and he died in the time of Kamakaohua.\nKau-a-Kamakaohua, daughter of Kamakaohua, was the wife of Hoalani, and\ntheir daughter was Ipuwai-a-Hoalani, the wife of Kaihikapu-a-Kakuihewa.\nFrom Laaualii to Kaniakaohua there were fifteen generations.\n\nPaao\u2019s son was Kahuakanani. Paao seems to have been a family name\napplicable to the descendants of the first Paao. The name as borne by\nthat family of kahunas occurs during several generations.\n\nPaao came in the time of Lonokawai who was after Kapawa; the 26th\ngeneration of chiefs. Pili afterwards was brought over to Hawaii from\nTahiti by Paao in the vessel called Kanaloanui. The fish opelu and aku\ncame with Pili, hence they were kapued fish. (Hoku Pakipika, Feb. 13,\n1862.)\n\n\n\nKalaunuiohua. In his time lived Waahia, a noted prophetess (kaula).\n\nKamaluohua was king of Maui and fought with Kalau and was beaten. Kalau\nthen fought with Kahokuohua, chief of Molokai, and beat him too. Kalau\nthen fought with Huapouleilei of Oahu. Kalau then fought with Kukona of\nKauai, was beaten, taken prisoner and afterward released.\n\n\n\nKauholanuimahu went to Honuaula, Maui, to reside, and while there he\nbuilt the loko (fish-pond) at Keoneoio. While he was living on Maui his\nwife remained on Hawaii and took another husband who revolted against\nKauhola, who returned to Hawaii, beat his opponent and retook the\ngovernment.\n\n\n\nLiloa was the son of Waiolea and Kiha. Waiolea was the elder sister of\nPinea who was Liloa\u2019s wife, and mother of Hakau.\n\nLiloa, [king of Hawaii], gave Kekaha in Kona, Hawaii, to\nLaeanuikekaumanamana in perpetuity, and it descended to his\ngrandchildren through Kualii, Kauluoaonana, Wahulu, Lonoanahulu, etc.\nto Kameeiamoku and Kamanawa.\n\nUmi likewise gave Kapalilua, in South Kona, to his child\nKapunanahuanui-a-Umi, from whom it descended through Ua, Iwikaualii,\nIama to Keeaumoku.\n\nKeakealani likewise gave Kaawaloa, South Kona, to Mahiololi from whom\nit descended to Keaweaheulu and his descendants.\n\n\n\nLuhaukapawa is by some said to have originated the kapu system (ai\nmoku).\u2014D. Malo, Ch. 11.\n\n\n\n\u201cKawelo Aikanaka son (maka ia) of Kahakumakapawea\u2014this from\nKalanikukuma, elder brother of Kailelalahai and Aaanuikaniaweki. These\nthree were Makapawea\u2019s children or descendants.\u201d\u2014Kanikau of\nKalaiulumoku.\n\n\n\n\u201cAikanaka of Kauai is said to be the grandson of Kahakualamea,\ncontemporary with Kawelonui.\n\n\u201cLand visited by Kualanakila the kahu (lord) of Mokulehua: Laniku,\nLanimoe, Laupala, Nihoa, Kamokumanamana, Kuaihelani, Hanakaieie,\nOnuiki, Onunui, Kapuuoneiki, Kumumahane, Kamohalii, (there was a\nvolcano burning).\u2014\n\n\u201cKahoukapu is said to have had a brother, Kukaohialaka.\u201d [565]\n\n\u201cKalapana is said to have slain Kamaiole at Anaehoomalu in Kona, and\nfollowed him in the noho moi (sovereignty).\u201d\u2014D. Malo, Ch. 38.\n\n\n\nNames of lands and islands known to the ancient Hawaiians, and\nmentioned in the mele, kaao, pule or moolelo: Kahiki was the general\nname for all foreign lands outside of Hawaii nei; lands or places said\nto have been visited by Kaulu, or Ulu, the brother of Nanaulu, children\nof Kii in the genealogy of Welaahilaninui (although in the mele of\nKaulu, in which these places recur, Kaulu calls himself the \u201cKama a\nKalana\u201d [566]) are as follows: Wawau, Upolu (Upolo), Pukalia-iki,\nPukalia-nui, Alala, Pelua, Palana, Holani, Kuina, Ulunui, Uliuli,\nMelemele, Hii-kua, Hii-alo, Hakalauai-apo, Kukulu-o-Kahiki,\nMoanawaikaioo (maelstrom); Kapakapakaua and Ulupaupau were places in\nKahiki visited by Hema and by Kahai-a-Hema, nephew of Puna-imua;\nKahiki-ku and Kahiki-moe were visited by Kila, Moikeha\u2019s son. Thence\ncame Laa, or Laa-mai-kahiki, his brother.\n\nTahiti lands, from which Olopana came when he settled on Oahu and\nmarried Hina, and built the Heiau of Kawa\u2019ewa\u2019e in Kaneohe, include the\nfollowing: Keolewa; Haenakulaina; Kauaniani; Kalakeenuiakane;\nNuumehelani; Kuaihelani; Kapaahu, the place of Kapuheeuanui who fished\nthe islands out of the sea; Moaulanuiakea, Nuuhiwa and Polapola, known\nin the tale of Moikeha\u2014see the mele of Kamahualele; Keapapanuu and\nKeapapa-lani, in the mele of Pakui said to have been created after\nKahiki-ku and Kahiki-moe and before Hawaii, by Papa and Wakea;\nKahiki-nui-kaialeale, supposed to be New Zealand.\n\n\n\nKauhiakama, the son of Kamalalawalu was carried prisoner from Maui by\nthe Oahu chiefs and burnt at Apuakehau, in Waikiki, and his skull was\nused as an ipu honowa (excrement receptacle), hence the vindictiveness\nof Kahekili to the Oahu chiefs.\n\nKeelanihonuaiakama was the daughter of Peleioholani and was killed by\nthe Molokai chiefs, hence Peleioholani\u2019s wars and vindictiveness toward\nthem.\n\nPeleioholani was son of Kualii, king of Oahu. He conquered Molokai in\nthe time of Keawa, and put his son Kumahana as king of Maui, say 1764.\n\nKapiiohokalani was a brother of Peleioholani; Kaneoneo was the son of\nKumahana.\n\nKumahana, son of Peleioholani, followed him as king of Oahu, about\n1770, and three years afterward he was dethroned (wailana-ia), when\nKahahana was sent for from Maui and became king of Oahu.\n\nKeeaumoku rebelled against Kalaniopuu in Hawaii and went over to Maui,\nabout 1765. In 1767 he rebelled against Kahekili and was defeated at\nWaihee, afterwards off Molokai whither Kahekili had pursued him, and he\nfled to Hana where Kaahumanu was born to him and his wife, Namahana,\nabout 1768. Mahihelelima was then chief of Hana.\n\nHoapilikane, the son of Kameeiamoku and his wife Kealiiokahekili was\nborn about 1776.\n\nHoapiliwahine, daughter of Keeaumoku and Namahana, and younger sister\nto Kaahumanu, was born about 1778.\n\nKekuaokalani, or Kepookalani Kalaninuimalokuloku, popularly known as\nKeliimaikai, called a younger brother of Kamehameha I.; it was he who\nfought for the maintenance of the kapu under Liholiho I. His wife was\nManono.\n\nKamehameha\u2019s wives, hooipo, were Peleuli, Keopuolani, Kai and\nKaahumanu; his wahine hoao was Kaheiheimalie, daughter of Keeaumoku,\nborn about 1778. His children were Kamehamalu, Kahoanoku. He had\nanother wife Kahoa (?) another called Kaneikapolei and Kalola.\n\nKekela (who died last year) [about 1870] was the daughter of\nKalaniwahikapaa, the granddaughter of Kanealai; she was hoomoeia\n(espoused) by Kamehameha to Kamaholelani, a Kauai chief.\n\nManono, wife of Kekuaokalani, was Kekuanaoa\u2019s sister.\n\nManono\u2019s mother was Luahiwa. Kaukuahi was Manono\u2019s child.\n\nManonokauakapekulani was elder brother of Kekuanaoa; they were\ngrandchildren of Kanealai.\n\nP. Kanoa is from Molokai, a grandson of Peekua who descended from\nKanealai on the side of Pailili. Also C. Kanaina. Their grandmother was\nKaha.\n\nKanealai was Keawe\u2019s wife; they had four children: Hao, Awili,\nKaililoamoku and Kumukoa. Kanealai was connected with Kahekili. So was\nPehu. Kalaniwahiikapaa\u2019s wife was Mulehu. Kawao\u2019s wife was\nKalanihelemailuna; their child was A. Paki. Kumukoa\u2019s wife was\nKaulahoa. Kumukoa\u2019s child was Kalaikuahulu, who was connected on\nMolokai somehow.\n\nSix chiefs of Hawaii, whose bones were in the basket of Lonoikamakahiki\nand exhibited before Kakuhihewa of Oahu, are called kaikaina of\nKeawe-nui-a-Umi. (See Kaao of Lono.) Their names are as follows:\n\n\n Palahalaha, son of Wahilani \u2014Kohala.\n Pumaia, ,, ,, Wanua \u2014Hamakua.\n Hilo-Hamakua, ,, ,, Kulukulua \u2014Hilo.\n Lililehua, ,, ,, Huaa \u2014Puna.\n Kahalemilo, ,, ,, Imaikalani \u2014Kau.\n Moihala, ,, ,, Heapae \u2014Kona.\n\n\n\u201cThe ends of the earth and of heaven were created (hanau ia) by\nKumukanikekaa (w) and her husband Paialani.\n\n\u201cOthers say that Kamaieli (w) whose other name was Haloihoilalo, begat\nthe foundation of the earth, and that Kumuhonua was her husband.\n\n\u201cIn the mookuauhau of Kumulipo it is said that the earth and the heaven\ngrew up of themselves (ulu wale).\n\n\u201cIn the mookuauhau of Wakea it is said that his wife Papa begat a\ncalabash (ipu)\u2014the bowl and the cover\u2014Wakea threw the cover upward and\nit became the heaven; from the inside meat and seeds Wakea made the\nsun, moon, stars and sky; from the juice he made the land and the sea.\n\n\u201cIn the moolelo of Moi, the prophet of Keoloewa-a-kamau, of Molokai; in\nthe prophecies and sayings of Nuakea, the prophetess of Luhaukapawa,\nKapewaiku, Kapewalani, of Kauai; of Maihea and Naulu-a-Maihea, the\nprophet race of Oahu in the time of Lonohoonewa (the father of\nPaumakua); of Luahoomoe, the prophet of Hua of Maui\u2014in all these\nprophecies\u2014it is said that the gods (na akua) created heaven and earth.\nThe gods who created heaven and earth were three, Kane, Ku, and Lono.\nKanaloa was the great enemy of these three gods. Before this creation\nof heaven, earth, etc., everything was shaky, trembling and destitute,\nbare, (naka, olohelohe); nothing could be distinguished, everything was\ntossing about, and the spirits of the gods were fixed to no bodies,\nonly the three above gods had power to create heaven and earth. Of\nthese three Kane was the greatest in power, and Ku and Lono were\ninferior to him. The powers of the three joined together were\nsufficient to create and fix heaven and earth.\n\n\u201cTheir creation commenced on the 26th day of the month, on the day\ncalled Kane and was continued during the days called Lono, Mauli, Muku,\nHilo and Hoaka.\n\n\u201cIn six days the creation was done and the seventh day, the day called\nKu, became the first kapu day (la kapu), day of rest. The first and the\nlast of the seven days in every month have been kept kapu ever since by\nall generations of Hawaiians.\u201d (Mookuauhau o Puanue. Au Okoa Oct. 14,\n1869.)\n\n\n\nIn an ancient prayer reference is made to the subversion of the creed\nof religion (kapu) of Kahai by Lono.\n\n\n\nWhen Moikeha came from Tahiti (Moaulanui) he brought with him his\nkilokilo, called Kamahualele, who followed him to Kauai; also his two\nsisters, named Makapuu and Makaaoa; also his two brothers named\nKumukahi and Haehae; also his kahuna named Mookini. When he arrived at\nHilo in Hawaii, Kumukahi and Haehae wished to stop there and they were\nput ashore. (Is Lae Kumukahi called after the first and Haehae after\nthe other?\u2014probably.) When Moikeha got off at Kohala, Mookini and\nKaluawilinau left there. (Is the old heiau of Mookini called after\nMoikeha\u2019s kahuna?\u2014probably.) At Hana another follower named Honuaula\nwas left. At Oahu his two sisters Makapuu and Makaaoa were left, hence\nprobably \u201cLae Makapuu,\u201d East Cape of Oahu. Kamahualele was an adopted\nson of Moikeha.\u2014He traveled in a double canoe (kaulua). Moikeha was a\nred-haired, florid man (ehu kumuuli).\n\nIn the Hawaiian priesthood, (oihana kahuna) there were ten branches or\ncolleges. He who was master of, or proficient, in all was called a high\npriest (kahuna nui.) The names of these branches of learning, or\ncolleges were: (1) Anaana, (2) Hoopiopio, (3) Hoounauna\u2014these three\nconnected with the practice of sorcery, by prayer and signs, for the\ndeath or injury of another. (4) Hookomokomo, (5) Po\u2019i-uhane, connected\nwith divination by causing spirits of the dead to enter the body of a\nsubject and possess it. (6) Lapaau maoli, medicine generally. (7)\nKuhikuhi-puu-one, consulted about building temples, their location and\nprosperity. (8) Oneoneihonua, (9) Kilokilo, (10) Nanauli, soothsayers,\ndiviners, prophets.\n\nEach one of these ten was again subdivided in classes and occupations\nof detail. The priesthood was governed by rules and regulations of its\nown, stringent oaths were exacted before admission and heavy penalties\nupon infraction.\n\nA number of gods were invoked by the different classes and subdivisions\nof the priesthood, but the principal god, who seems to have been the\npresiding and tutelar deity of the entire body of priests was called\nUli, the blue sky, the vault of heaven.\n\n\n\n\n\n\n\n\nHAWAIIAN GENEALOGY.\n\n\nFrom Wakea and Papa down to the period of Maweke and his contemporaries\nthere is considerable difference in the current Hawaiian genealogies. I\nwill now give as many of these different versions as have come to my\nknowledge, commencing with the most generally received, and the one\nthat was adopted by David Malo in that earliest attempt at a written\nhistory of the Hawaiian islands, prepared at Lahainaluna in 1836 while\nyet a great number of the chiefs and priests from the heathen times\nwere alive. It runs exclusively on the Ulu-Hema-Hanalaa-nui line of the\nHawaiian chiefs, ignoring the Nanaulu, Puna and Hanalaa-iki branches. I\nwill insert them however entire, [567] because the comments and\ncritical comparisons which I have to make may oblige me to refer to\nnames subsequent to the Maweke-Paumakua period; and to avoid\ninconvenience in future references, it will be better to have the whole\nof such genealogy at one place, than to have them as scattered\nfractions in many places.\n\n\n 1. Wakea 4. Wailoa 7. Ole 10. Nukahakoa\n 2. Hoohokukalani (w) 5. Kakaihili 8. Pupue 11. Luanuu\n 3. Waia 6. Kia 9. Manaku 12. Kahiko\n 13. Kii\n14. Ulu Nanaulu 23. Lana Kaoko Kalai\n15. Nana Nanamea 24. Kapawa Malelewaa\n16. Waikumailani Pehekeula 25. Heleipawa Hopoe\n17. Kuheleimoana Pehekemana 26. Aikanaka Makalawena\n18. Konohiki Nanamua 27. Puna Lelehooma\n19. Wawena Nanaikeauhaku 28. Auanini Kekupahaikala\n20. Akalana Keaoa 29. Lonohoonewa Maweke\n21. Maui Hekuma 30. Paumakua\n22. Nana a Maui Umalei\n\n\nThe above list begins with the Nana-Ulu line but switches at Kii (No.\n13), to the Ulu order, with much irregularity.\n\n\n\n\nD. MALO\u2019S LIST ON THE ULU LINE, WITH SOME SLIGHT VARIATIONS.\n\n\n 1. Wakea 21. Wawena 41. Paumakua\n 2. Haloa 22. Akalana 42. Haho\n 3. Waia 23. Maui 43. Palena\n 4. Hinanalo 24. Nanamaoa 44. Hanalaanui\n 5. Nanakehili 25. Nanakulei 45. Lanakawai\n 6. Wailoa 26. Nanakaoko 46. Laau\n 7. Kio 27. Nanakuae 47. Pili\n 8. Ole 28. Kapawa 48. Koa\n 9. Pupue 29. Heleipawa 49. Ole\n 10. Manaku 30. Aikanaka 50. Kukohou\n 11. Lukahakoa (Kahiko) 31. Hema 51. Kaniuhi\n 12. Luanuu 32. Kahai 52. Kanipahu\n 13. Kahiko 33. Wahieloa 53. Kalapana\n 14. Kii\u201414 34. Laka 54. Kahaimoelea\n 15. Ulu 35. Luanuu 55. Kalau\n 16. Nanaie 36. Kanua 56. Kuaiwa\n 17. Nanailani 37. Pohukaina 57. Kahoukapu\n 18. Waikulani 38. Hua 58. Kauhola\n 19. Kuheleimoana 39. Pau 59. Kiha\n 20. Konohiki 40. Hua-o-Pau 60. Liloa\n\n\n 24. Kapawa 28. Lonohoonewa 32. Ahukai\n 25. Heleipawa 29. Paumakua 33. Laa\n 26. Puna 30. Kumakaha 34. Lauli-a-Laa\n 27. Auanini 31. Luahiwa\n\n\n 11. Lalo o Kona (k) Ka Mole Aniani (w)\n 12. Hoonanea (k) Hoowalea (w)\n Nuu or Kahinalii (k)\n 13. Nuu Lilinoe (w)\n { Naluakua (k)\n 14. { Naluhoohua (k)\n { Nalumanamana (k) Manamana-ia-Kuluea (w)\n 15. Kaiolani (k) Kawowo-i-Lani (w)\n 16. Hakuimoku (k) Lui-ke-Po (w)\n 17. Neeneelani (Imilani) (k) Pili-Po (w)\n 18. Honua-o-ka-moku (k) Anahulu-ka-Po (w)\n 19. Neepapulani (k) Wehe-ka-Po (w)\n 20. Hele-i-ku-Hikina (k) Hala-ka-Po (w)\n 21. Helemooloa (k) Kawanaao (w)\n 22. Keaoapaapa (Kuapapa) (k) Keaolaelae (w)\n 23. Luanuu (Kaneholani) (k) Pomalie (w)\n (Kini)\n Polehulehu\n Ahu (w) (a slave)\n Meehiwa\n Hakulani (w)\n 24. { Kunawao (w) Kamolehikinakuahine (w)\n { Kalanimenehune (Kane, Lono) Ku Oo (k)\n 25. { Aholoholo (k)\n { Kaimipukaku (Kinilau-e-Mano) (k) Kahooluhikupaa (w)\n 26. Newenewe-i-Maolina-i-Kahikiku (k) Nowelohikina (w)\n 27. Kaokaokalani (k) Hehakamoku (w)\n 28. Anianiku (k) Kekaipahola (w)\n 29. Anianikalani (k) Kameenuihikina (w)\n { Hawaii-loa (Ke kowa i Hawaii) (k) Hualalai (w)\n 30. { Ku, or Kii (k), (for Kaimelemele)\n { Kanaloa\n { Laakapu\n Oahu (w) Kunuiaiakeakaua (k)\n Kunuiakea (k)\n Hawaii-loa (k) Hualalai (w)\n { Maui-ai-ahi (k)\n 31. { Oahu (w) Kunuiaiakeakua (k)\n { Kauai (k)\n 32. Kunuiakea (k) Kahikiwalea (w)\n 33. Keliialia (k) Kahikialii (w)\n 34. Kemilia (k) Polohamalei (w)\n 35. Keliiku (Eleeleualani) (k) Ka-Oupe-alii (w)\n 36. Kukalaniehu (k) Kahakauakoko (w)\n 37. Papanuihanaumoku (w) Wakea (k)\n Hoohokukalani (w) Keliihanau (k)\n Te Rii i te Haupoipoi (k) Waia (k)\n Hinanalo (k) Te Arii Aumai (k)\n Te Arii Taria (k)\n Haloa (k) Hinamanouluae (w)\n Waia (k) Huhune (Papa) (w)\n Hinanalo (k) Hanuu\n Nanakehili (k) Haulani (w)\n Wailoa (k)\n\n\n[Note: The foregoing list, Nos. 11 to 37, follows closely the Kumuhonua\ngenealogy as given in \u201cPolynesian Race,\u201d Vol. I, pages 182\u20133.]\n\n\n 1. Maweke Naiolaukea\n 2. Mulielealii 2. Kalehenui\n 3. Moikeha 3. Hinakaimauliawa\n 4. Hookamalii 4. Mua (or Mualani)\n 5. Kahai 5. Kuomua\n 6. Kuolono 6. Kawalewaleoku\n 7. Maelo (w) (Lauli-a-Laa) 7. Kaulaulaokalani\n 8. Laulihewa 8. Kaimihauoku\n 9. Kahuoi 9. Moku a Loe\n 10. Pua-a-Kahuoi 10. Kaliaokalani\n 11. Mailikukahi 11. Keopuolani\n 12. Kaihuholuakalona-iki 12. Kupanihi\n 13. Piliwale 13. Luapuloku\n 14. Kukaniloko (w) 14. Ahuakai\n 15. Kalanimanuia (w) 15. Maeunuiokalani\n 16. Kaihikapu-a-Manuia 16. Kapiliokalani\n 17. Kakuihewa 17. Halaulani\n 18. Kanekapu a Kakuihewa 18. Laninui a Kaihupu\n 19. Kahoowaha 19. Kaakaualani (w)\n 20. Kauakahi a Kahoowaha 20. Kauakahinui a Kakuihewa (k)\n 21. Kualii (k)\n\n\n[Note: This list (from No. 11) differs in order from that of the\nNanaulu line of comparative genealogy table in Pol. Race, Vol. I, p.\n249.]\n\n\n 2. Keaunui a Maweke\n 3. { Lakona\n { Nuakea (w) (Keoloewa k)\n 4. Kapau o Nuakea\n 5. Kamauliwahine\n\n Laamaikahiki 6. Kualani (w) (Kanipahu k)\n 7. Ahukini-a-Laa 7. Kalahumoku\n 8. Kamahano 8. Ihialamea\n 9. Luanuu 9. Kamanawa (w)\n 10. Kukona 10. Ehu\n 11. Manokalanipo 11. Ehunuikaimalino\n 12. Kaumakamano 12. Paula\n 13. Kahakuakane 13. Panaiakaiaiki\n 14. Kuwalupaukamoku 14. Ahulinuikaapeape\n 15. Kahakumakapaweo 15. Kailiokiha\n 16. Kalanikukuma 16. Mokuahualeiakea (w)\n (Umi)\n 17. Kahakumakalina (k) 17. Akahiilikapu (w) a Umi\n\n\n[Kukona (No. 10) was contemporary with Kalaunuiohua, who was a grandson\nof Kalapana, another brother of Kalahumoku and son of Kanipahu.\nKalanikukuma (No. 16) was contemporary with Umi-a-Liloa of Hawaii.]\n\n\n 1. Kamehameha I. 8. Kukailani 15. Kuaiwa\n 2. Keoua 9. Kealiiokaloa 16. Kalaunuiohua\n 3. Keeaumoku 10. Umi-a-Liloa 17. Kahaimoilea\n 4. Keawe-nui 11. Liloa 18. Kalapana\n 5. Keakealani (w) 12. Kiha-nui 19. Kanipahu\n 6. Iwikauikaua 13. Kauholanuiamahu\n 7. Makakaualii 14. Kahoukapu\n\n\n[The above list in reverse order follows somewhat the Ulu line of\ngenealogy as shown in \u201cPolynesian Race,\u201d Vol. I, pages 191\u20132.]\n\n\n Kanipahu Alaekauakoko Hualani\n1. { Kalapana Makeamalaihanae\n { Kalahumoku Laamea 2. Kahaimoelea\n2. Ikialaamea Kalamea 3. Kalau\n3. Kamanawa (w) Kaiua 4. Kuaiwa\n4. Uakaiua Kuaimakani 5. Kahau\n5. Kauahae-a-K. Kapiko 6. Kauhola\n6. Kuleanakapiko Keanianihooleilei 7. Kiha\n7. Akahiakuleana (w) Liloa 8. Liloa\n Umi and Omaokamao (k)\n Lonoapii Piilaniwahine\n Moihala Kaholipeoku\n Lonowahinekahaleikeopapa Kauhealuikawaokalani\n Kalaniheliikauhilonohonua Loheakauakeiki\n Kahoanokapuokuihewa Kapahimaiakea\n Kapuleiolaa Kanaloauoo\n Kapaihi Mahiopupelea\n Hoau Kamaiki\n Keaweikekino Ileholo\n Kahiko Kuanuuanu\n Kahili Napolo\n Hopuola Kalimahauna\n Sara Hiwauli John Ii\n\n\n[This list starting from Kanipahu, No. 50 of the Ulu line, does not\nshow clearly the sex of Ii\u2019s ancestry. See Polynesian Race, I, p. 191.]\n\n\n MALE FEMALE\n\n 1. Kalapana Makeamalamaihanae\n 2. Kahaimoeleaikaikupou Kapoakauluhailaa\n 3. Kalaunuiohua Kaheke\n 4. Kuaiwa Kamuleilani\n 5. Kahoukapu Laakapu\n 6. Kauhola [nuimahu] Neula\n 7. Kiha Waoilea\n 8. Liloa Akahiakuleana\n 9. Umi.\n\n\n[This list is based on the Ulu line, of which Kalapana is No. 51.]\n\n\n\n\nMAUI\n\n MALE FEMALE\n\n 61. Piilani Laielohelohe\n Lonoapii\n 62. Kihapiilani Kumaka\n 63. Kamalalawalu Piilaniwahine\n 64. Kauhi-a-Kama Kapukini\n 65. Kalanikaumakaowakea Kaneakalau\n 66. Lonohonuakini Kalanikauanakinilani\n 67. Kaulahea Papaikaniau\n 68. Kekaulike Kekuiapoiwa\n 69. Kahekili\n\n\nAccording to J. Koii\u2019s record, a variance on the Ulu-Hema line.\n\n\n 61. Keawe (k) Kalanikauleleiaiwi (w)\n 62. Keeaumoku (k) Keawepoepoe (k)\n 63. Keoua (k) Kameeiamoku (k)\n 64. Kamehameha I. Kepookalani (k)\n 65. Kaoleioku (k) Aikanaka (k)\n 66. Konia (w) Pauahi (w) Keohokalole (w)\n 67. Pauahi (w) Ruth K. (w) Kalakaua (k)\n\n 65. Kaoleioku (k) Kamehameha III. Kinau (w)\n 66. Konia (w) Kamehameha IV., V.\n 67. Pauahi (w)\n\n\n Kalaiwahineuli (w) Keoua kalina kupua Haae\n Kalaipaihala Kamehameha I. Kamakaeheikuli (w)\n Kaoanaeha (w) Kinau (w) Kalaemamahu\n Kekela (w) Liholiho, Lot, etc. Kekauluohi (w)\n Emma (w) Lunalilo\n\n Kanaloauoo Mahi a Lole Kaunana a Mahi\n Haae Kekuiapoiwa 2 Kamehameha I.\n\n\n[The four lists given above differ in part from the closing of the Ulu\nlist, as shown on page 192 of Vol. I, \u201cPolynesian Race.\u201d]\n\n\n 1. Kaneoneo 8. Kakuihewa (k)\n 2. Kumahana (k) 9. Kaunuiakaneloalani (w)\n 3. Peleioholani (k) 10. Kanehoalani (w)\n 4. Kualii (k) 11. Kohipalaoa (w)\n 5. Kauahi-a-Kahoowaha (k) 12. Piliwale (k)\n 6. Kahoowaha a Kalani (k) 13. Kalonaiki (k)\n 7. Kanekapu-a-Kuihewa (k)\n\n\n[This list, tracing backward, differs somewhat from that of the Nanaulu\nline of comparative genealogy in Vol. I, of \u201cPolynesian Race,\u201d page\n249.]\n\n\n 37. Kalaunuiohua Keenuihelemoku (w)\n Kapapalimulimu (w) Kupapalahalaha\n Nakoloilani (w) Hekilimakakaakaa\n Kauilanuimakehaikalani Keolaihonua (w)\n Kapunohulani Kaalewalewa (w)\n Kekoiula-a-Kahai Keanuenuepiolani (w)\n Hinahanaiakamalama\n\n 38. Kumuleilani (w) Kuaiwa (k)\n Halolena\n Kalenaula\n Owa\n Kaululena\n Kuhimakaukona\n\n 35. Ahukini-a-Laa Hai-a-kamio (w)\n Luaehu\n\n\n[Lists numbered 37 and 38 seem to have been worked out from material in\nKuokua for 1868, June 20 and July 18 issues. The numbers 37, 38 and 35\nrefer to genealogy as given in \u201cPolynesian Race,\u201d p. 249.]\n\n\n\n\n\n\n\n\nNOTES ON THE POLYNESIAN CALENDAR.\n\n\nThe Polynesians divided the years into seasons, months and days. The\nseasons, or kau, of the year were generally two: the rainy or winter\nseason, and the dry or summer season, varying according to the\nparticular situation of the group, either north or south of the\nequator. The commencement of the seasons, however, were regulated by\nthe rising of the Pleiades, or Makalii, at the setting of the sun. Thus\nin the Society group the year was divided in Makarii-i-ria,\u2014Pleiades\nabove the horizon,\u2014and Makarii-i-raro, Pleiades below: the first from\nNovember to May, the latter from May to November. In the Hawaiian group\nthe year was divided into two seasons, hooilo, the rainy season, from\nabout the 20th of November to 20th of May, and kau, the dry season from\n20th May to 20th November. In the Samoan, tau or tausanga meant\noriginally a period of six months, and afterwards was employed to\nexpress the full year of twelve months as in the Tonga group. There are\ntraces, also, on the Society group of the year having been divided into\nthree seasons or tau, like the Egyptians, Arabs and Greeks, though the\narrangement of the months within each season seems to me to have been\narbitrary and probably local.\n\nIn regard to the divisions of the year by months, the Polynesians\ncounted by twelve and thirteen months, the former obtaining in the\nTonga, Samoan and Hawaiian groups, the latter in the Marquesan and\nSociety groups. Each month consisted of thirty days. It is known that\nthe Hawaiians, who counted twelve months of thirty days each,\nintercalated five days at the end of the month Welehu, about the 20th\nDecember, which were tabu days, dedicated to the festival of Lono,\nafter which the new year began with the first day of the month Makalii,\nwhich day was properly called Maka-hiki (equivalent to \u201ccommencement\u201d)\nand afterwards became the conventional term for a year in the Hawaiian,\nMarquesan and Society groups. There is evidence that the Marquesans at\none time counted the year by the lunar months and called it a puni, a\ncircle, a round, a revolution, but how they managed either this or the\nyear of thirteen months to correspond with the divisions by seasons or\nthe solar year I am not informed, Tah. Teeri sometimes dropped.\n\nThat a computation by lunar months preceded the other is evident from\nthe various names of different days in the month, but both computations\nwere evidently far older than the arrival of the Polynesians in the\nPacific.\n\nTo this may be added that the Polynesians counted time also by the\nnights\u2014po. Tomorrow was a-po-po (Haw.) lit. the night\u2019s night.\nYesterday was po-i-nehi-nei, the past night. Po-akahi, po-alua, etc.,\nthe first, the second day. Po was the generic term for day and ao or\ndaylight was but the complement of the full po. Po-a-ao, night and day,\netc. This method of reckoning by nights ascends to the hoariest\nantiquity. The unbroken Aryans counted by nights, and the custom\nprevailed late into historic times among the Hindus, the Iranians, the\nGreeks, the Saxons, and the Scandinavians. (Pictet v. 2, p. 588.) The\nBabylonians believed that the world had been created at the autumnal\nequinox.\u2014(Lenormant, I, p. 451.)\n\n\n\n\n\n\n\n\n HAWAIIAN AND SAMOAN CALENDAR, COMPARATIVE.\n\n HAWAIIAN SAMOAN\n\n Makalii from 20 December to 20 January Utuva-mua\n Kaelo ,, 20 January ,, 20 February Utuva-muli\n Kaulua ,, 20 February ,, 20 March Faaafu\n Nana ,, 20 March ,, 20 April Lo\n Welo ,, 20 April ,, 20 May Aununu\n Ikiiki ,, 20 May ,, 20 June Oloamanu\n Kaaona ,, 20 June ,, 20 July Palolomua\n Hinaiaeleele ,, 20 July ,, 20 August Palolomuli\n Hilinehu ,, 20 August ,, 20 September Mulifa\n Hilinama ,, 20 September ,, 20 October Lotuaga\n Ikuwa ,, 20 October ,, 20 November Taumafamua\n Welehu ,, 20 November ,, 20 December Toe taumafa\n\n\nTahitian names for seasons are: poai, winter or dry season; ruamaoro,\nthe summer solstice in December; ruapoto, the winter solstice in June.\n\n\n DAYS OF THE MONTH, COMPARATIVE. [568]\n\n\n MARQUESAS SOCIETY ISLS. HAWAIIAN\n (FATUHIWA) (HUAHINE)\n\n 1. Ku-nui Hiro-hiti Hilo\n 2. Ku-hawa Hoata Hoaka }\n 3. Hoaka Hami-ami-mua Ku-kahi } la kapu\n 4. Maheamakahi Hami-ami-roto Ku-lua\n 5. Maheamawaena Hami-ami-muri Ku-kolu\n 6. Koekoe-kahi Ore-ore-mua Ku-pau or Ku-ha\n 7. Koekoe-waena Ore-ore-muri Ole-ku-kahi\n 8. Poipoi-haapao Tamatea Ole-ku-lua\n 9. Huna Huna Ole-ku-kolu\n 10. A\u2019i Ari Ole-ku-pau\n 11. Huka Manaru Huna\n 12. Meha\u2019u Hua Mohalu }\n 13. Ohua Maitu Hua } la kapu\n 14. Akua Hotu Akua\n 15. Ohuku-nui Marai Hoku\n 16. Ohuku-manae Turu-tea Mahealani or Malani\n 17. Oku\u2019u Raau-mua Kulu\n 18. Oaniwa Raau-roto Laau-ku-kahi\n 19. Mekahi Raau-muri Laau-ku-lua\n 20. Kaau Ore-ore-mua Laau-pau or Kukolu\n 21. Kaekae-kahi Ore-ore-roto Ole-ku-kahi\n 22. Waena Ore-ore-muri Ole-ku-lua\n 23. Haapao Taaroa-mua Ole-pau or Kukolu }\n 24. Hanaokahi Taaroa-roto Kaloa-ku-kahi } la\n kapu\n 25. Wawena Taaroa-muri Kaloa-ku-lua\n 26. Haapaa Tane Kaloa-pau or Kukolu\n 27. Puhiwa Roo-nui Kane }\n 28. Kane Roo-maori Lono } la kapu\n 29. Oma-nui Mutu Mauli\n 30. Onamate Terie Muku\n\n\n NAMES OF MONTHS, COMPARATIVE.\n\n MARQUESAS SOCIETY ISLS. HAWAIIAN.\n (FATUHIWA) (HUAHEINE)\n\n 1. Kuhua Avarahu Nana, March, plenty of\n malolo, flying fish.\n 2. Katuna Faaahu Welo, April-May, end of\n winter.\n 3. Ehua Pipiri Ikiiki, May when the Huhui\n (seven stars) sets.\n 4. Nanaua Taaoa Kaaona, June.\n 5. Oaomanu Aununu 6th mo. Hinaiaeleele, July, when the\n ohia ai is ripe.\n 6. Awea Apaapa 7th mo. Hilinehu (Mahoemua), August.\n (May?)\n 7. Ehua Paroro-mua Hilinama (Mahoe-hope),\n September.\n 8. Weo Paroro-muri Ikuwa, October, end of\n summer.\n 9. Uaoa Muriaha Welehu, November.\n 10. Uahaameau Hiaia Makalii, 6th month\u2014December.\n 11. Pohe Tema Kaelo, January, nuhe worms\n hatched.\n 12. Napea Te-eri Kaulua, February, arrival of\n anae along shore.\n 13. Makau Te-tai (Dec.)\n\n\nAnother computation commenced the year at the month Apaapa (middle of\nMay) and gave different names to several of the months. The year was\nalso divided into two seasons called by the \u201cMatarii\u201d stars\n(Pleiades)\u2014Matarii i ria (Pleiades above the horizon in the evening)\nand Matarii i raro (Pleiades below). The year was divided also into\nthree seasons: (1) te tau\u2014autumn, commenced with te Tae or December\ntill Faaahu; (2) te tau miti vahi, season of high sea; (3) te tau poai,\nwinter or season of drought.\n\nThe Hawaiian year was again subdivided into four smaller seasons or\ndivisions: (1) ke laa-make, (2) ka hooilo, (3) ka laa-ulu, (4) kau.\n\nSummer (kau) began when the sun stood directly over an island. The\nwinter (hooilo) began when the sun moved from there southward.\n\nWhere the ocean and sky meet, the Hawaiians designated as Hiki-ku;\nabove Kahiki, Papanuu; above Papanuu, Papalani; directly above Kahiki,\nKapuiholanikekuina.\n\n\n\n\nHOURS OF THE DAY.\n\nThe Hawaiian day commenced at 12 midnight and ran till next midnight.\nThere being only twelve months in the Hawaiian year of 30 days each, or\nin all 360 days, five days were added at the end of the month Welehu so\nthat the civil or solar year began on the 6th day of the month Makalii.\nThe feast of Lono was celebrated during the five intercalary days. For\neight months of the year there were four kapu nights and days (Ku, Hua,\nKaloa, Kane) in each month. The four kapu times of the month were also\ncalled Na la kapu Kauila.\n\nThe Hawaiian division of the night was: 1. Kihi, 6 p.m.; 2. Pili, 9\np.m.; 3. Kau, 12 m.n.; 4. Pilipuka, 3 a.m.; 5. Kihipuka, 6 a.m.\n\nThe Javanese, borrowing from the Hindus, divided the entire twenty-four\nhours into five portions, each of which had a particular name. Another\ndivision was into nine parts, four for the day and five for the\nnight.\u2014(Rienzi.)\n\n\n\n\nTHE WORDS: DAY, MONTH, YEAR, COMPARATIVE.\n\nDay: Malay, ari or hari; Javanese, aivan; Sunda, powi; Tahiti, ra or\nla; Hawaiian, la and ao; Marquesan, a; Hervey group, ra; Tonga, aho;\nSamoa, aso; Stewart and Howe groups, atho.\n\nMonth: Malay, bulau, (also moon); Javanese, wulau; Sunda, aulau;\nTahiti, marama, awae; Hawaiian, malama, mahina (moon); Marquesan,\nma\u2019ama; Tonga, mahina; Samoan, masina; Stewart and Howe, merima (moon).\n\nYear: Malay, taun, tahun; Tonga, tau (season); Hawaiian, makahiki, kau\n(a season, period).\n\nThe week of seven days was introduced into Java by the Hindus.\nPreviously the week was divided into five days, like that of the\nMexicans. Their names were: (1) laggi, blue, or east; (2) pahina, red,\nor south; (3) pon, yellow, or west; (4) wagi, black or north; (5)\nkliwon, mixed colour, the hearth or center. The designating of the\nnorth by the black color indicates, according to Mr. Rienzi, that this\ndenomination originated in Hindustan where the sun is never to\nnorthward, as in Java or other equinoxial countries.\n\nThe ancient Javanese divided the year into thirty periods called\nwoukou, or 360 days, and also into twelve months of unequal length, and\nthe year ended with intercalary days.\n\nAt Bali, the year commences about the month of April. The Braminical\ncivil year was the lunar\u2014that of Saka or Salivana\u2014and the priests\ncalculated the intercalary days.\n\nThe Javanese have a cycle of seven years, similar to that of Tibet and\nSiam. The names of the years are mostly of Sanscrit origin and are: 1.\nmanghara, the lobster or crab; 2. menda, the goat; 3. kalabang, the\ncentipede; 4. wichitra, the worm; 5. mintouna, the fish; 6. was, the\nscorpion; 7. maicha, the buffalo.\n\nIn speaking of the Javanese cycle of twelve years and the\ncorrespondence of the names of the years with the names of the Sanscrit\nzodiac, Mr. Rienzi adds: \u201cAinsi nous retrouvons en Oc\u00e9anie le zodiaque\nde l\u2019Asie centrale que l\u2019Europe a \u00e9galement adopt\u00e9\u201d\u2014(Oc\u00e9anie, Vol. I,\np. 168.)\n\nIn ancient Egypt and Arabia the year was divided into three seasons.\nThis was the ancient arrangement in the Society islands. The Egyptian\nyear began with the winter season in or about November, so also in\nArabia. The first was the season of sowing and planting; the second was\nthe summer harvesting and reaping; the third the season of waters, time\nof inundating the Nile.\u2014(Glidden\u2019s Ancient Egypt.)\n\n\n\n\n NAMES OF STARS IN HAWAIIAN.\n\n Hikianalia\n Hikikaulonomeha\n Nana-mua } Castor and Pollux\n Nana-hope }\n Hoku-loa Morning star\n Hoku-ula Mars\n Hikikaulono\n Poloula (also Pohina)\n Nauaakeaihaku\n Kupuku 7 stars\n Hoku-aea, a planet in distinction from a fixed star.\n Haunakelekele\n Makaimoimo\n Makaamoamo\n Makaalohilohi\n Manalo or Mananalo. Same as Venus and Hokuloa, when morning star,\n as called Hoku-ao.\n Kaawela Jupiter\n Holoholopinaau 12 stars; also Mars\n Hanakalani\n Uliuli\n Polapola\n Makalii Pleiades? (in Tahitian)\n Kokoiki\n Humu 3 stars\n Kaoea 4 stars } Southern Cross? or Newe\n Kaulu (na Hui) }\n Kaulua\n Kukui\n Konamaukuku\n Kiapaakai, Noholoa, } North Star\n Kumau, Hokupaa, }\n Ikaika (same as Kaawela) Jupiter\n Mulehu, Poloahilani (same as Polula)\n Makaholowaa\n Kanukuokapuahi\n Kapuahi\n Paeloahiki\n Anianekalani\n Pulelehuauli\n Pulelehuakea\n Pulelehuakawaewae\n Makahaiaku\n Makahaiwaa\n Kahaikahai\n Kupualaloakalani\n Kaluokaoko\n Kawaomaka\u2019lii\n Lehuakona\n Huhui 6 stars Pleiades?\n Kao 6 stars\n\n\nAnother note gives the following: (See Ka Hae Hawaii, Dec. 5, 1860.)\n\n\n Mercury Kawela\n Venus Naholoholo, Kaawela (when evening star)\n Mananalo, Hokuloa (when morning star)\n Jupiter Hoomananalonalo, Kaawela\n Mars Holoholopinaau, Hokuula\n Saturn Makulu, Naholoholo\n\n\nKama-devi\u2014in Hindu \u201call-prolific cow.\u201d Kama, god of love. Another name\nin the Carnatic was Mun-Moden or also simply Madan. Another of his\nnames is Makara-Ketu, \u201cthe fish Ketu.\u201d \u201cMakara\u201d means the horned shark,\nand is the name of the sign Capricorn which sometimes terminates in the\ntail of a fish. Mackery is the fish-god or Capricorn of the zodiac. In\nHindu solar system Ketu is one of the nodes. In Persian it is Keet.\n\nIn Polynesian astronomy Matarii or Makalii corresponded in Tahiti to\nthe Pleiades, and their rising or setting divided the year in two\nparts. In Hawaii the red star in the constellation Kao was called\nMakalii after Hawaiiloa\u2019s navigator. Makalii also indicates Castor and\nPollux, though elsewhere they are called Nana-mua and Nana-hope, and in\nTahitian they are called Na Ainana, the twins. Makali, to bait a hook,\nangle for fish.\n\n\n\n\nPOINTS OF THE COMPASS.\n\nIn Hawaiian, going to the north or northeast against the wind was\ncalled going up, iluna; to the south or southwest, ilalo.\n\nHawaiian expressions for arrival here from abroad, are: Mai ka lewa\nmai; mai ke kua mai o ka moku.\n\nIn the Tonga dialect: hahagi (from hagi, up) means north side of an\nisland, also east side; hihifo (from hifo, down) south, also west side;\nmua, centre; tocalau, to the west. (Toca, to ground a boat; shallow\nwater; coral reef.)\n\n\n\n\n\n\n\n\nCREATION MYTHS.\n\n\nAccording to the legend of Kumuhonua the creation of the world and of\nman proceeded in this wise. In the beginning there were four ages or\n\u201cpo.\u201d First: po-loa. Second: po-nui-au-wa-ea. Third: po-kanaka. Fourth:\npo-hana.\n\n1. During the po-loa there was neither heaven nor earth; there was\nsimply a deep, immeasurable darkness, in which dwelt the god Kane,\ncalled \u201cKane-i-ka-po-loa.\u201d He was a spirit (uhane) without a body.\n\n2. During the po-nui-au-wa-ea or po-nui-aea, the world and man were\ncreated by Kane, Ku, and Lono. Light was first made, and when it\nappeared the world (honua) was seen floating about in the darkness;\nthen all other things were created, and lastly man.\n\n3. During the po-kanaka man was created. Kumuhonua was the first man.\nHe was made from the settlings of muddy water (Koana wai lepo), in the\nmanner of steam rising from the water (puholoholoia). He was also\ncalled Honua-ula or the red earth. Afterwards Kane created the woman\nwho was called Lalo-honua. She was made from the side of Kumuhonua.\nLalo is an ancient name in Hawaiian for the ribs (iwiaoao).\n\n4. The po-hana is divided in two parts: the po-hana and the\npo-auhulihia.\n\nThe po-hana reaches from the creation of Kumuhonua to the time of Nuu.\nAt first Kane lived with Kumuhonua on earth; then Kane gave him laws\nand instructions and went up to heaven to reside, and Kumuhonua and\nLalo-honua remained on earth. Kumuhonua was now called Kane-laau-uli.\nHe broke the law of Kane. The law referred to a laau kapu (forbidden\ntree), and uli (feebleness, death,) was the punishment.\n\nThe po-auhulihia, so called because the earth and all on it was\ndestroyed by the flood (kai-a-kahinalii). Nuu built a big canoe called\nWaa-halau-alii-o-ka-moku.\n\nThe gods (Kane, Ku, and Lono), seeing the man without a wife, descended\non earth, put him into a sleep, took out one of his ribs (lalo-puhaka)\nand made it into a woman. They then awoke the man who found the woman\non his right side, and she was called Ke-Ola-Ku-Honua.\n\nThe Hawaiian Legend of Welaahilani is substantially the same, but the\nfirst woman\u2019s name is Owe.\n\nA Tahitian legend also refers to the creation of the first woman from a\nrib of the first man, and calls her Owa, or Owe.\n\nIn the Mele of Kamapuaa reference is made to Ku, Kane, Kanaloa, as the\ngods of the night and of the day.\n\nKamapuaa is also called \u201cka haole nui, maka [569] olohilohi,\u201d and is\nsaid to have eight legs and eight eyes.\n\nThe legend of Pele and Kamapuaa represents some confused and half\nforgotten conception or knowledge of the contest between religious\nsects, the followers of Pele being worshipers and Kamapuaa, a believer\nin the efficacy of water.\n\nThe people of Pulo-Nias, to the west of Sumatra, believe in a Supreme\nGod called Lora-Langi. He is not worshiped. Below him is a god called\nBatu Da Danaw who has charge of the earth. The world contains several\nstages. The one immediately below us is occupied by dwarfs. The heavens\nor sky above us (holi yawa) are peopled by a superior order of men\ncalled barucki, who are gifted with wings and have the power to become\ninvisible at pleasure. They are governed by kings of their own. The\npeople of the earth continued in a savage state until the wife of one\nking (the present) of the barucki (Leo Mepuhana) had pity on them and\ntaught arts and civilization; then also they were taught to speak. The\nlanguage, habits and institutions of the Pulo-Nias are strikingly\ndifferent from the other Malay and Asiatic Islanders. Hindustan and\nIslamism have left no trace here. (Memoir of Sir Thomas Stamford\nRaffles, Vol. II, Ch. 17.)\n\n\n\nRangi and Papa originated all things, but \u201cPo,\u201d of which there was a\nsuccession, enveloped everything.\n\nThere was no separation or interval between Rangi and Papa. The\nchildren of Rangi and Papa were: Tumatauenga (father of man);\nTane-mahuta (father of forests, etc.); Tawhiri-ma-tea (father of winds,\netc.); Rongo-ma-tane (father of cultivated food); Tangaroa (father of\nfish and reptiles); Haumia-tikitiki (father of wild grown food).\n\nIt was Tane-mahuta who rent Rangi and Papa asunder and let in light on\nthe earth. One of Papa\u2019s names after that was Papa-tu-a-nuku.\nTawhiri-ma-tea did not approve of the separation and followed his\nfather Rangi to the skies and there begat and named his offspring, the\nwinds.\n\nTangaroa begat Panga, and he begat Ika-tere (father of fish) and\nTu-ti-wehiwehi or Tu-ti-wanawana (father of reptiles).\n\nTu-matauenga subdued all his brothers except Tawhiri-ma-tea, and then\nassumed the different names of Tu-kariri, Tu-ka-nguha, Tu-ka-taua,\nTu-whaka-heke-tangata, Tu-mata-wehe-iti.\n\nAmong the children of Rangi and Papa, Tu-matauenga bore the likeness of\nman, so did his brothers, so did Po, a Ao, a Kore, ti Kimihanga, and\nRunuku, and thus they continued until the time of Ngainui and of\nWhirote-kupua and of Tiki-tawhito-ariki and their generations till the\npresent time.\n\nMany generations after Tu-matauenga lived Taranga (w.) and Makeatu-kara\n(k.), who were the parents of Maui-taha, Maui-roto, Maui-pae, Maui-waho\nand of Maui-tikitiki-a-Taranga. In their time Death first had power\nover earth because Maui-a-Taranga tried to deceive the goddess and\nancestress Hina-nui-ti-po (goddess of death).\n\nMaui caught the sun in a noose, beat him and compelled him ever after\nto travel slower and with a lesser heat. He fished up a great portion\nof the submerged land, and his fish-hook, made from the jaw-bone of his\nancestress Muri-ranga-whenua, is still shown in the district of\nHeretaunga in New Zealand, transformed into the south end of Hawke\u2019s\nBay. He got fire from his ancestress Mahu-ika, who pulled out her nails\nand fire followed. Maui had a sister Hina-uri, whose husband, Irawaru,\nwas changed into a dog by Maui. From Irawaru sprang all dogs. Maui and\nhis descendants lived in Hawaiki, until some of them left there and\nwent to Aotea-roa (New Zealand). (Sir Geo. Grey\u2019s Pol. Mythol.)\n\nAccording to Moerenhout (Voyage aux Iles du Grand Ocean, I, 446), Rii\n(a secondary god) separated Heaven and Earth by stretching out the\nformer like a curtain. Mahui \u201cbrought the earth up from the depths of\nthe ocean, and when mankind suffered from the prolonged absence of the\nsun and had lived mournfully in deep obscurity, and when fruits would\nnot ripen, he stopped the sun and regulated its course so as to make\nday and night equal.\u201d (Does not that legend indicate that Polynesians\nformerly lived in a zone where the inequality of day and night was\ngreater than in the tropics?). Ru (god of winds), caused the ocean to\nswell over and break up the continent into its present island\ncondition. Moerenhout says further (Op. Cit. p. 568): \u201cOn ne trouve,\nnulle part, de vestiges des deux principes, ni de ces combats entre les\nt\u00e9n\u00e8bres et la lumiere, la vie et la mort.\u201d Compare, however, the\nMarquesan cosmogony. He says also (Op. Cit. p. 571) that Polynesian\nlegends represent the ocean as overflowing its bed and rising up to the\nhighest mountains \u201csans que, nulle part, il soit question des eaux\npluviales.\u201d See, however, the mele of the Deluge in Hawaiian and\nMarquesan.\n\nThe frequent reference in Polynesian legends to moo, enormous, powerful\nand magical lizards or serpents, relates to a previous residence in\nsome country where such reptiles exist, for in Polynesia these are of\nthe smallest kind. It is more likely to be a remembrance of the serpent\nworship which obtained in the Hamitic-Arabic race and was by them\nspread over India and the archipelago.\n\n\n\nManua was another Hawaiian name for the god or chief of the infernal\nregions, called \u201cPo-pau-ole,\u201d \u201cPo-ia-Milu,\u201d \u201cPo-kini-kini,\u201d\n\u201cPo-kuakini,\u201d \u201cPo-lua-ahi,\u201d \u201cPo-papaia-owa.\u201d Manua is said to have been\nthe original lord of this place. Milu was only a wicked chief, whose\nspirit was retained there. It was not an entirely dark place\u2014there was\nlight and there was fire. The legends record several instances where\nspirits of the dead who had been sent thither were withdrawn from there\nand brought to the light and life of the upper world again. Moku-lehua\nbrought his wife Pueo up again from there. Maluae brought his son\nKaalii back from there; the former by the help of his god Kanikaniula,\nthe latter by that of Kane and Kanaloa; and thus Hiku brought up the\nspirit of Kawelu (w.) and revived her.\n\n\n\n\n\n\n\n\nTRADITIONARY VOYAGES.\n\n\nDuring the period in Hawaiian History designated as that of Maweke and\nPaumakua, which was about the commencement of the 11th century, or from\ntwenty-eight to thirty generations ago, [570] after a period of\ncomparative quiet and obscurity, the Polynesian folk-lore in all the\nprincipal groups becomes replete with the legends and songs of a number\nof remarkable men, of bold expeditions, stirring adventures, and\nvoyages undertaken to far-off lands. An era of national unrest and of\ntribal commotion seems to have set in from causes not now known. A\nmigratory wave swept the island world of the Pacific, and left its\ntraces on the genealogies of the chiefs, in the disuse of old and\nsubstitution of new names for places and landmarks, in the displacement\nof old, and setting up of new tutelar gods with enlarged rites of\nworship and stricter kapus. Chiefs from the southern groups visited the\nHawaiian group, and chiefs from the latter visited the former,\naccompanied by their relatives, priests and retainers. Where this\nethnic movement originated,\u2014in the southern groups or in the\nnorthern,\u2014it is now hardly possible to determine. That the Hawaiian\ngroup was known at that time to the southern chiefs and priests, may be\nshown from the legend of Paao, who, by every concurrent tradition was a\nsoutherner from the Society group, a high-priest of princely blood, and\nthe founder of one of the high-priest families on Hawaii. In that\nlegend occurs the song of Paao\u2019s companion, Makuakaumana, a portion of\nwhich is still preserved, urging upon Lonokaeho, another southern\nchief, to come with them and take possession of Hawaii. Lonokaeho\ndeclined however and sent Pili in his place. That the Hawaii mentioned\nin this song is not the Samoan Hawaii, but that of this (Hawaiian)\ngroup, becomes evident by comparing the description of Hawaii in this\nsong with the description given by Kamahualele, the high-priest of\nMoikeha, a Hawaiian chief of the same period, who had resided for many\nyears on the southern groups, but returned to Hawaii and died on Kauai.\n\nThat the memory of the northern Hawaii should in process of time, and\nafter the cessation of this period of intercourse, have faded from the\nminds of southern chiefs and bards, or been confounded with that of the\nSamoan Sawaii, is natural enough; though I think it possible, were\nTahitian, Tongan and Samoan legends\u2014if yet existing\u2014properly compared\nwith each other and with the Hawaiian, that many proofs may yet be\ndrawn from that side of the frequent intercourse, hostile, or friendly,\nof those days between the northern and southern groups of the Pacific.\n\nThough the northern Hawaii was apparently unknown to the Tonga and\nSociety Islanders in Captain Cook\u2019s time, yet the Marquesas retained\nthe memory of former intercourse with that northern Hawaii whose\nburning mountain, Mounaoa (Maunaloa), is referred to in some of their\nsongs, but these reminiscences are apparently confused and mixed up\nwith others of that older and far-off Hawaii and Vevao where they had\nsojourned before arriving at their own group of islands.\n\n\n\nOn October 31, 1527, according to Burney, three vessels left a port\ncalled Zivat-Lanejo, said by Galvoam to be situated in latitude 20\nnorth, on the coast of New Spain, for the Moluccas or Spice Islands.\nThey were the Florida with fifty men, the St. Jago with forty-five men,\nand the Espiritu Santo with fifteen men, under command of Alvaro de\nSaavedra, with thirty pieces of cannon and merchandise. These vessels\nwere said to have sailed in company for 1000 leagues [571] and then to\nhave been separated by bad weather. The two smaller vessels were never\nafterward heard of, and Saavedra pursued the voyage alone. (Burney,\nDiscoveries in the South Seas, I, 147\u2013148.)\n\n\n\n\n\n\n\n\nON THE WORD AMAMA.\n\n\nLenormant [572] says: \u201cAll the hymns of the third book finish by the\nAccadian word Kakama, which is translated in Assyrian by \u2018amen,\u2019\n\u2018amanu.\u2019\u201d\n\nThe prayers of the Hawaiian priests, offered in the temples (heiau) as\nwell as those offered at private sacred places or in family worship,\ninvariably closed with the ejaculation amama, equivalent to Amen. In\nHawaiian amama, as a verb, means \u201cto offer in sacrifice.\u201d This word\ndoes not occur in any of the other Polynesian dialects that I am\nacquainted with. It is found then alone as a sacerdotal expression that\nmay have become obsolete or superseded in the other dialects. It has no\netymon or material foundation within the Polynesian language, and I\ntherefore consider it to be a foreign word imported into the language\nin far remote times and from a people of superior culture, with whom\nthe Polynesians at one time were conterminous or, in some now unknown\nway, were connected. That people I believe to have been the old\nAccadian Cushites. Fr. Lenormant, in his \u201cLa langue primitive de la\nChaldee\u201d (Paris, 1875) pp. 126 and 271, gives the Accadian kakama as a\nparticiple of the verb kaka, \u201cconfirmer une parole,\u201d and substantially\n\u201cconfirmation,\u201d \u201cconfirme.\u201d As a foreign word kakama was subject to\nmore or less corruption when passing into the Polynesian language, and\nthose acquainted with the facility and frequency with which gutturals\nare elided in the Hawaiian, Samoan and some other branches of\nPolynesian, would easily recognize the Accadian kakama in the Hawaiian\namama. To the Accadians kakama was a regular participle of the verb\nkaka, meaning \u201cit is confirmed,\u201d and as such was employed at the close\nof a prayer or hymn. To the Polynesian (Hawaiian) it was a formula, an\nejaculation, employed on similar occasions in imitation of his\nteachers, but without any inherent sense derived from his own language,\nas multitudes of Christians today use the word amen without knowing its\norigin or sense. That the Hawaiians employed amama as a verb, \u201cto offer\nin sacrifice,\u201d I look upon as a later adaption when the primary sense\nof the word, if ever known, had been forgotten.\n\n\n\n\n\n\n\n\nPHILOLOGICAL AND MISCELLANEOUS NOTES.\n\n\nIt is evident from the language that iron, or perhaps metal of some\nsort, was not unknown to the Polynesians. The Hawaiians had an ancient,\nnow obsolete, word for iron which was meki; the present term hao is\ncomparatively modern and means any hard substance and, conventionally,\niron. But meki is one of those words of wide spread connections which\nprove its antiquity. We are justified from the facts in assuming that\nin naming and defining the various phenomena of nature, mankind\nproceeded from generalizations to specifications or, in other words, it\ngave a general name to substances of the same nature before it\ndistinguished the differences between those substances by particular\nnames. Thus all metals probably received one or more generic names\nbefore their differences were noted by specific individual names. Thus\nwith colors; thus with animals; thus with the body or the most\nprominent parts of the body; thus with trees and fruits, etc. Thus\nlanguage grew from abstract to concrete terms, and as the primordial\nraces dispersed in tribes and families they carried with them these\ngeneric terms, subject to dialectical differences and phonetic\ncorruption, and added to them such concrete terms as their mental\ndevelopment and the circumstances of their new positions might require;\nand thus in course of time many or most of the generic synonymous words\nbecame specific appellations with various tribes. Thus only can I\naccount for the singular fact that in different sections or tribes of\nthe same race the same word frequently signifies different objects or\nideas, although, when a close analysis is possible, those objects will\ngenerally be found to have been, or were deemed to be, generally\nrelated. For instance, in the Polynesian family of languages, including\nthe pre-Malay dialect of Malaysia, we find the following apparent\nconfusion of terms: Rotti, ngeo, black; Batchin, ngoa, black. Hawaii,\nkea, white, koae, white; North Celebes, kuloh, white; Tidore, kura-chi,\nyellow. New Zealand, kura, red; Ceram, marah, merah, blue, and\npoporole, yellow; Hawaii, mele, yellow, and popolo, blue, dark. Thus\nalso in Celebes, bokati; in Buru, boti; in Amblaw, pue, and in Amboyna,\npueni, signifies rat. Gilolo, boki; Hawaii, popoki, cat. Buru, babue;\nHawaii, puaa; New Zealand, puaka, hog.\n\nThus in Irish, baban, child. Arab, babos, the young of either man or\nbeast. Malay, babi, a pig. Baba, father. Celebes, babi-rusa, pig-deer.\nSangvir Islands, baba, a monkey. Latin, pupus. Hence the two English\nwords, babe and pup.\n\nAnd thus also in the naming of metals, we see that in the Welsh mettel\nand the Greek metallon the original generic signification of the word\nmetal, or its root, has been retained. Now let us see the different\nuses to which this word has been put and the different changes it has\nundergone: Hindu (Khol), medh; Hawaiian, meki, iron. Scandinavian,\nmessing; Welsh, pros; Saxon, bros, brass. German, eisen, iron; messer,\nknife. Malay and Javan, besi, busi, bisi; Ethiopian, basal; Celebes,\nwasy, ase, iron. Latin, aes, copper. Amboyna, pisi-putih, silver\n(literally \u201cwhite iron\u201d).\n\nI look upon the Hindu-Khol and Hawaiian terms as the oldest remaining\nrepresentatives of the original root which may have had the compound\nsound of mb,\u2014mbeki, mbesi\u2014of which different dialects retained one or\nthe other, or discarded both. That the original idea expressed by that\nword was metals in general, and not any specific kind of metal, I\nconsider conclusively shown from the Amboyna term for silver,\npisi-putih, meaning literally white iron, as well as from the various\nspecific metals which the word has been made to designate, such as\niron, copper, brass and silver.\n\nAmong the Southern Polynesians, the Rarotongans also had a name for\niron. They called it kurima; but I am unable to trace its linguistic\nrelationship. It may refer to the Gilolo, kur-achi, the name for gold\nas well as for yellow. If -achi in kur-achi is a dialectual variation\nof the Celebes term ase or wasy, then the first syllable represents\nkura, a Polynesian and pre-Malay word for red, bright, yellow, and thus\nthe compound word kurachi becomes analogous to the Amboyna pisi-putih,\nand would signify the red or yellow iron or metal.\n\nKolff says, \u201cThe Malay language is the lingua franca of the entire\nIndian Archipelago, but it is only generally understood in those places\nwhich enjoy some commerce. The natives who reside in the mountains, and\nthose who have no communication with strangers, speak only a dialect of\ntheir own.\u201d [573]\n\nThe Malay word ma means mother. Compare the Hawaiian mama, to chew the\nfood for the purpose of feeding children, and the Hawaiian u-ma, now\nonly used in the duplicate form uma-uma, the breast of a female. U\nitself means breast, what protrudes; hence also ama, satisfied with\nfood. Latin, ma-ma, the breast and mother.\n\nThe Malay ma is probably the oldest form, if not the original meaning,\nwhich is better expressed perhaps in the Latin ma-ma, primarily breast,\nthen mother; also in the Hawaiian u-ma, now obsolete in the simple\nform, but also meaning the female breast,\u2014a compound word of which u\nalone means the breast, what protruded, and ma, which does not occur in\nthe Hawaiian language in that sense, but whose duplicated form ma-ma\nmeans to chew anything with intention of spitting it out again, as awa,\nand as children were fed. A-ma means satisfied with food. Hebrew, Am,\nmother; Greek, Amona?\n\nThe Hawaiian mamo, descendants, posterity, grandchildren, etc., derives\nfrom the same root. But while the Malay ma and Java mbo signify\n\u201cmother,\u201d the composites of these words signify \u201cfather\u201d in five-sixths\nof the Malay or pre-Malay dialects, while nine-tenths of the same\ndialects employ the word hina or ina and its combinations to express\nthe idea of \u201cmother.\u201d The Hawaiian-Polynesian matua, parent, I consider\na composite word from the primal ma and the word tua, which in the Sulu\ndialects signifies \u201chusband,\u201d whatever may have been its original\nmeaning. In the Hawaiian this word occurs only in composite forms as an\nepithet of relationship, as kua-ana the older of two children of the\nsame sex. Kai-ku-nane, \u201cthe brother of a sister,\u201d ku probably\ncontracted from kua. Kai-ku-wahine, \u201cthe sister of a brother.\u201d The\nAmboyna and Ceram word for woman \u201cmahina\u201d recurs also in the Hawaiian\nkai-ka-mahine, \u201ca female descendant, a daughter.\u201d Kai is a generic term\nof relationship, ka is the article \u201cthe\u201d incorporated with the word\n\u201cmahine\u201d which is but another form of \u201cwa-hine.\u201d\n\nThe mysterious syllable om, which Manu taught upheld the universe, is\nshown by Colebrooke to mean \u201cwater,\u201d which was worshiped by the\nBrahmins as the \u201cimmortal fluid,\u201d \u201cthe mother of worlds,\u201d etc. The word\nrecurs in the Egyptian Omphis, a name for Osiris. It is probably also\nto be found in the Polynesian-Hawaiian amama, equivalent to amen as the\nend of a prayer, from ama, to offer to the gods; it also means a\nsacrifice.\n\n\n\n\nSTORY OF HIIAKAIKAPOLIOPELE. [574]\n\nHopoe and Haena were two women playing hula in the water off Nanahuki,\nin Puna.\n\nKeowahimakaakaua was a brother of Pele.\n\nIn Puupahoehoe, in Kapaahu, in Puna, there is a mawae or rent where\nPele slept.\n\nPohakuokauai was the kupunakane (grandfather) of Pele and lived at\nKaena Point, Oahu.\n\nAt Haena, Kauai, Pele caught Lohiau between Kahuakaiapaoa, his friend,\nand Mapu, the music teacher, beating the drum which had disturbed her\nsleep.\n\nPele took Lohiau for her husband and returned to Hawaii, promising to\nsend for him. Lohiau hung himself from chagrin at Pele\u2019s leaving him.\n\nPele sent Hiiaka to bring Lohiau. Hiiaka started on her travel,\nquarreled with and killed Panaewa, fell in with Wahineomao and made her\nher friend, killed Makaeekiu off Waipio, and fell in with Mokulau or\nMoolau from Kohala.\n\nKaipalaoa (k.) and Punahoa (w.) were the parents of Wahineomao.\n\nPiliamoo and Nohoamao, of Hilo, who owned the \u201cpapa kahulihuli o\nWailuku,\u201d were killed by Hiiaka.\n\nUnihipili was the name of a god at Honolii, in Hilo.\n\nPiikea nui refused passage in his canoe to Hiiaka and was swamped. On\nMolokai, Hiiaka killed Ilole (w.) and Hoolehua (w.) because they were\njealous of her.\n\nUlamawao was the name of a pali on Oahu and the name of one of Pele\u2019s\nhusbands.\n\nMakapuu, Kekuapololi and Malei, the husband of Kanahau, living in\nKoolau, were relations of Hiiaka.\n\nMakapuu was the wife of Kekuapololi. Pohakuloa, in or above Waimanalo\nwas another personage Hiiaka met.\n\nAt Kapua in Koolau Muliwaiolena and her daughter Apuakea were killed\nbecause the latter compared herself to Hiiaka in beauty.\n\nAt Kailua, Hiiaka went to see the country and found Hauwahine bathing.\nWhen she perceived Hiiaka, her bird flew up and obscured the sun (an\neclipse). She next fell in with Mahinui and Keaalau who were bewailing\nthe death of their child Hanalua. Olomana and Auliilii are mountain\npeaks in Koolau. Pueo, a chief in Kaalaea, made war on Hiiaka and was\nkilled.\n\nFrom Hakipuu, going mauka (inland), because the pali projected in the\nsea, Hiiaka found and killed Mokolii, a moo (lizard), cut off his tail\nand threw it in the sea and hence the island of Mokolii, near Kualoa.\nHis body formed the lowland makai (towards the sea), below the pali of\nKualoa.\n\n\n\nPalani was chief of Kahana. Iewale was his wife, killed by Hiiaka while\nbathing. Kauhiikemaokalani was a person and a mountain peak near\nKaliuwaa in Koolau.\u2014In his greeting to Hiiaka he called Pele and her\nfamily \u201cna akua malihini.\u201d\n\nPunahoolapa and Pahipahialua near Kahuku.\n\nHopoe, the friend of Hiiaka, was destroyed by Pele during Hiiaka\u2019s\nabsence.\n\nPiliaaama was fishing off Waimea (\u201ckanaka lawaia o ka pali\u201d).\u2014He was\nKonohiki to Ihukoko.\u2014He was also a \u201ckane hii alo\u201d (bosom companion) of\nKapuewai.\n\nKekuohapuu, in the upland west of Waimea, Koolau.\u2014Lahuimoho and\nWawaemoho were gods on top of Kaala mountain.\n\nMalaehaakoa and his wife Wailuanuiahoino lived at Haena, Kauai; he was\na grandson of Kanoalani.\n\nPele quarreled in Kahiki with Puna-ai-koae and fled from there to\nHawaii.\n\nLimaloa, Kaunalewa and Mana were brothers of Lohiau. Kahuanui was one\nof his sisters.\n\nAka and Kilioe were two women who watched over the cave where Lohiau\nwas interred. They were killed by Hiiaka.\n\nIt being near night when Hiiaka arrived at the pali where Lohiau was\nburied, she called on the sun to stand still, \u201ci ka muli o Hea,\u201d until\nshe could climb the pali, and the sun listened to her prayer.\n\nWhen Hiiaka brought Lohiau to life she invoked the aid of Kuhulu the\nakua. Is that the Samoan Kuhuruhuru, according to New Zealand\ntradition, a son of Hinauri and Kinirau?\n\nOther gods invoked on that occasion were Kuwaa, Kuhailimoku, Kanaloa,\nKahaula, Kaoaka, Kapaulaula, Kapaeleele, Kapaahu, Lonomakua,\nKeoaahimakaakaua, Kanekapolei, Kane, Laka (the husband of Haiwahine).\n\nNakoaola was the man of Kahuanui (w.).\n\nKahuakaipaoa was chief of that part of Kauai and went with all his men\nto Niihau.\n\nReturning with Lohiau from Kauai, Hiiaka visited Oahu and greeted all\nthe principal mountain peaks on the Kona side.\n\nAt Honolulu (Kou) Hiiaka stopped at the house of Peleula.\n\nOlepau was a king of Maui in Hiiaka\u2019s time.\n\nKaweloikaiehuehu and Waihinalo were Olepau\u2019s wives.\n\nKapo lived on Maui and was elder sister of Hiiaka.\u2014She is also called\nKapomailele.\n\nKapo and Puanui brought up Wahinano and gave her as a wife to Olepau.\nShe is called \u201cWahinano wahine a Kapoipoi.\u201d\u2014Olepau and Ole, the\nsame.\u2014When Olepau died he gave his kingdom to his youngest brother\nKaumuleialii.\u2014Makaiwa and Kaakau were also brothers of Olepau.\n\n\n\n\nEXTRACTS FROM STORY OF KEANINI. [575]\n\nHainakolo was the sister of Olopana, wife of Keaniniulaokalani. Olopana\nhad two daughters, Luukia-nui and Luukia-iki.\n\nHainakolo\u2019s sons, called Lopaikihelewale, was fished up from the sea\nand brought up by Luukia-nui. Olopana\u2019s place was Opaelolo.\n\nLopa\u2019s proper name was Leimakani. At this time Kumunuiaiweke and\nMoanonuikalehua were \u201ckanaka hoe waa\u201d (canoe paddlers) of\nKeauniniulaokalani.\n\nLeimakani became the husband of Luukia-iki,\u2014scene near Waipio, Hawaii.\n\nThe island of Pae was to leeward, or ilalo of Kuaihelani.\n\nLuukia-nui took Leimakani from her sister and had by him a child,\ncalled Lonokaiolohia (k.), who was killed by Luukia-nui in a jealous\nfit.\u2014\u201cHainakolo, wahine i ka pali o Waipio.\u201d Keanini had another wife,\nKaekaenalukai, in Kuaihelani. Lonokaiolohia was restored to life again\nby Hainakolo and Keanini committed suicide from grief over Hainakolo\u2019s\nleaving him and going to Hawaii.\n\n\n\nKane-oi\u2019e, Ku Kau Akahi, and Lono Nui Peapea are epithets applied to\nthe supreme gods.\n\nThe kapu hoomahanahana were only less in importance than the kapu honao\nnui of the year. They were the kapu of the days Kukahi, Hua, Kaloa,\nKukahi and Kane.\n\n\n\n\n SOME KAUAI TERMS WITH EQUIVALENTS.\n\n KAUAI. HAWAII. ENGLISH.\n\n Lelehu Lehulehu Numerous\n Pupu (stiffness of old Elemakule Aged\n age)\n Aka lapalapa He nui ka maka Wide-eyed\n Wa\u2019ewa\u2019e (foot of Wawae Foot\n inanimate things)\n Halaku Hakaka Fight; quarrel\n Kalona (animals) Kumulau A breeder\n Kolopa Lio elemakule An old horse\n Ii ka lio He uhu ka lio The horse neighs\n Panie Holo nui Great speed\n Hoomana (make callous) Hoemi mai Reduce (by abrasion or\n whittling)\n Kupoupou Iho mai Come down\n Aohe i upuupu (upuupu, Aohe i li\u2019uli\u2019u Not a long time\n tedious)\n Hookolo I imi ana Seeking\n A-mai A mo\u2019a mai nei When cooked\n Nakui He hoihoi A rejoicing\n Moohele (of mountain Alanui Road, highway\n ridges)\n Opeope Uluna Pillow\n Apeupeu Kapa Hawaii Hawaiian bark-cloth or\n garment\n Hoola Kihei lole [Foreign] cloth garment\n Aleuleu Moena Mat, matting\n Hakuhaku Opiopi Fold up\n Akupakupa Oopu okuhekuhe Heap of this species of\n fish\n Kamau (food) He Oha Kalo sprigs or suckers\n Ai okoa Kalo paa Firm kalo\n Miki pololei Poi koekoe Fresh made poi\n Palu-ai Ai wale no [Vegetable] food only\n Pu-paakai He ai, he ia Both fish and food\n Poe Pohaku ku\u2019i ai Stone poi pounder\n Omo He po\u2019i umeke A calabash cover\n Ahukalua Enaena ka umu The oven is heated\n A\u2019ke Wahahee Falsehood\n Kalaau (walaau, noise) He kahea A call, or calling\n Kikoho Pane kikoola Derision\n Kaiaulu Wahi kiekie High place\n Hanahanai (of crumbling Wahi palipali Precipitous place\n cliffs)\n Neenee Wahi haalu A low place\n Moomoo (watershed) Kualapa Dividing ridge\n Opu-aki Opu nahu Stomach ache\n\n\n\n\n\n\n\n\nTHINGS SIMILAR IN INDIA, ETC., AND POLYNESIA.\n\n\nHow far any distinct remembrance of the Siwa worship may be traced in\nPolynesian traditions and customs is not easy to determine precisely.\nThe blood-thirsty wife of Siwa still survives in name and attributes in\nthe Tongan God of War, Kaliai-tu-po. The name itself of Siwa recurs in\nthe Polynesian word Hiwa, primarily \u201cdark colored, black or blue;\u201d\nsecondarily, \u201csacred,\u201d as a sacrificial offering. In different dialects\nthe word occurs as Siwa, Hiwa, or Heiwa, and is applied as an adjective\nwith derivative meanings, but in all the idea of sacredness underlies\nand characterizes its application. Thus Nuka-Hiwa, one of the\nMarquesas, undoubtedly meant originally the dark or sacred island;\nFatu-Hiwa or Patu-Hiwa, another of the same group, meant the \u201csacred\nrock or stone;\u201d Hiwaoa, still another of the same group, meant \u201cvery\nsacred or holy.\u201d In Hawaiian puaa-hiwa means the \u201cblack or sacred hog\u201d\noffered in sacrifices. Hiwa-hiwa was an epithet applied to gods and\nhigh chiefs. The name of the Siwaite Lingam, the symbol of\nproductiveness, has unquestionably its root and derivation from the\nsame source as the Tongan word linga, which means the male organ of\ngeneration, and the primary sense of the word which is found in the\nHawaiian lina, \u201csoft, yielding,\u201d as papa lina, cheek; New Zealand and\nSamoan ta-ringa, ear, et al.\n\nWhat the Hawaiians called pohaku a kane, upright stones of from one to\nsix and eight feet in height, the smaller size portable and the larger\nfixed in the ground, and which formerly served as altars or places of\noffering at what may be called family worship, probably referred to the\nLingam symbolism of the Siwa cult in India, [576] where similar stone\npillars, considered as sacred, still abound. [577]\n\nBut Siwa, as before observed, was not a Vedic god, and his rites were\nheld in abomination by the earlier Vedic Aryans. These stone symbols\nrefer, therefore, to a period of pre-Aryan occupation of India and to\nthe Cushite civilization or race. In the Hawaiian group these stone\npillars were sprinkled with water or anointed with coconut oil, and the\nupper part frequently covered with a black native kapa or cloth, the\ncolor of garment which priests wore on special occasions, and which was\nalso the cloth in which the dead were wrapped....\n\nIt is possible that from these or similar considerations of superiority\nof sacredness arose the Polynesian proverb (in Hawaiian), he weo ke\nkanaka, he pano ke alii, red is the common man, dark is the chief.\n[578]\n\nThe emblem of Siwa, in Hindu mythology, is the double trident. On the\nhill called Kaulanahoa, back of Kalae, Molokai, of the Hawaii group,\nare a number of singularly shaped volcanic stones, standing on the brow\nof the hill, amongst which is one marked with a double trident in two\nplaces.\n\nJos. Roberts (Oriental Illustrations, London, 1835) makes the following\nobservations: To look back after leaving a house or to be called after,\nwas an unfortunate sign in India and in Hawaii (p. 22). \u201cIn India, as\nin Polynesia, salutations between people are made by smelling of each\nother,\u201d (p. 32). And \u201cwhenever a favor has to be solicited, peace made\nor an interview desired, presents are always sent before. On Hawaii and\nelsewhere in Polynesia presents always accompanied the visitor or were\nsent before,\u201d (p. 39). \u201cIn India priests and people shave the head,\nleaving only a tuft on the crown. In Hawaii the heads were frequently\nshaven so as to leave only a ridge or crest on the top of the head\u201d (p.\n91). \u201cShaving the head is a sign of mourning common in the East as well\nas among the Polynesians\u2014also among the Arabs, according to Herodotus,\u201d\n(p. 471). \u201cIn India tatooing, by puncturing the skin, is practiced.\nTatooing prevails throughout Polynesia.\u201d (p. 91). \u201cAn unhealthy country\nis said to \u2018eat up the inhabitants,\u2019 a victorious or oppressive rajah\nis said to \u2018eat up the country\u2019. In Hawaii the expression ai-moku,\n\u2018eating up the land,\u2019 is an epithet of chiefs. The expression \u2018to live\nin the shadow\u2019 of another is common. So also in Hawaii\u201d (p. 101). \u201cTo\npropose riddles and hard questions for solution at entertainments in\nIndia is a common amusement. Such custom obtained also in Hawaii when\nchiefs entertained each other\u201d (p. 199). \u201cThe sacred groves, or trees,\ninvariable accessories of India temples and sacred places, have their\ncounterpart in most of the Polynesian heiaus and morais; the sacred aoa\ntree in Raiatea, Society Islands. Females in India eat apart from their\nhusbands or men generally. Under the Hawaiian kapu system females not\nonly ate apart, but were also forbidden many kinds of food of which men\nate freely\u201d (p. 255).\n\n\u201cNearly all the females (of India) wore jewels of gold in their\nnostrils, or in the septum of the nose. In Hawaii this custom was not\nin use, but in other parts of Polynesia it was customary to have a ring\nor a bone inserted in the septum\u201d (p. 367).\n\n\n\n\u201cThe Hawaiian sooth-sayers or kilokilo turned to the north when\nobserving the heavens for signs and omens. So did the ancient Hindus:\nso did the Iranians before the schism, when they placed the Divas in\nthe north; so did the Greeks; so did the ancient Scandinavians before\ntheir conversion to Christianity.\u201d \u201cHawaiians turned to the west when\nnaming the cardinal points, Aryans to the east. With the former, left\nwas south.\u201d (Excerpts from Pictet, Vol. II.)\n\nAccording to the researches of J. Grimm (\u00dcber das Verbrennen der\nLeichen), all the Aryan peoples, with one exception, practiced\nincremation at their funerals from time immemorial, in place of\ninterment. The Indians, Greeks, Romans, Gauls, Ancient Germans,\nLithuanians and Slavs during heathen times, burned their dead with\nceremonies which present evident traces of resemblance, notwithstanding\ntheir diversity. The Iranians alone at an early time abandoned this\nancient custom on account of the radical difference which arose in\ntheir religious creed. The Hebrews and Arabs never practiced\nincremation (p. 504). The Egyptian Cushites practiced embalming. The\nPolynesians never followed incremation, they practiced exposure and\npreserved the bones of the dead, or a species of embalming and\ninterment in caves. Did they separate from the Iranian branch after the\nschism, or did they follow the training and customs received from the\nCushite teachings?\n\n\u201cThe Polynesians like the ancient Aryans divided the night into four\nportions\u201d (p. 591). \u201cThe Hindus call the last night of the old moon, in\nSanskrit, kuhu (la lune cach\u00e9), and amaoasi, dwelling with (the sun).\nThe Hawaiians called the 30th day [of the] month, and the Tahitians the\n29th day, muku, cut off, shortened, ceased\u201d (p. 598).\n\nWarua (Tah.) and wailua (Haw.), spirit, ghost, have phonetic\nresemblance to Vedic Sanskrit Varuna, one of the oldest Vedic deities.\nIt is not improbable however that \u201cVaruna\u201d derives from warua. The\nPolynesian word is evidently a composite, but as it does not occur in\nthe other dialects, so far as I know, or in a different form, I am\nunable to analyze it. The Sanskrit Varuna, however, which is so\nconfidently ascribed to the root or, var., to cover, surround, may by\nconsulting the Polynesian remnant of Old-world languages, be found to\ndifferently and equally appropriately refer itself to the Polynesian\nwa, span, and runa or luna, above.\n\n\u201cThe ancient Aryans distinguished three heavenly regions, 1st, the\nupper heavens, Dio; 2d, the heaven of clouds, Nabhas; and 3d, the\natmosphere, Autariksha (transparent)\u201d (p. 665). \u201cThe Polynesians had\nthe distinction of three heavens, viz: that of Kane, Ku, Lono. Of\norigin of fire, E. Aryan and W. Aryan\u201d (p. 679).\n\n\n\nThe ancient inhabitants of Yemen worshiped and canonized their\nancestors.\n\nPolyandry in Arabia, as mentioned by Strabo, was of Cushite origin, as\nwell as the community of goods between brothers under the\nadministration of the eldest, still practiced by the Narikas of\nMalabar, and the remnants of the primitive populations of ante-Aryan\nIndia. (Lenormant, Vol. II, p. 318.)\n\nThere is one custom which, practiced by the Polynesians, was opposed to\nHebrew or Egyptian; viz., the feeding on swine\u2019s flesh and rearing them\nfor food as well as for sacrifice to the gods. (See Rawlinson\u2019s\nHerodotus, II, 47, n. 5.)\n\nIn Egyptian hieroglyphics the negative sign is a pair of extended arms\nwith the hands downward, preceding the verb. The mute but emphatic\nnegative of the Hawaiian is expressed by turning the hand over with the\npalm downward.\n\nThe Egyptians were permitted to marry their sisters by the same father\nand mother. And in patriarchal times a man was permitted to marry a\nsister, the daughter of his father only. (Rawlinson, Herodotus, III,\n32, n. 1.) Among Hawaiian chiefs such marriages gave additional rank\nand exalted position to the offspring\u2014to the children of Keawe and\nKalanikaula, for example.\n\nThe custom of sacrificing their first prisoner (in war) is ascribed by\nProcopius to the Thulite or Scandinavians. (Bell. Goth. II. 15;\nRawlinson\u2019s Herodotus, VII, 180, n. 4.)\n\nAn ancient Hawaiian legend runs as follows (Polynesian Race, Vol. I, p.\n99): Kealii-Wahanui was the king of the country called \u201cHonua-i-lalo.\u201d\nHe oppressed the Lahui Menehune. Their God Kane sent Kane Apua and\nKanaloa, his elder brother, to bring this people away from there and\ntake them to the land which Kane had given them and which was called Ka\nAina Momona a Kane, or with another name Ka One Lauena a Kane, or with\nstill another name Ka Aina i ka Houpo a Kane. They were then told to\nobserve the four Ku days in the beginning of the month as kapu hoano in\nremembrance of this, because then they arose (ku) to depart from that\nland. The offerings were swine and sheep. (The narrator of this legend\nsays that there were formerly sheep without horns on the slopes of\nMaunaloa, Hawaii, and that they were there up to the time of Kamehameha\nI, and he refers to some account published by a foreigner in 1787.) The\nlegend further says that after leaving the land of bondage, they came\nto the Kai Ula a Kane, were pursued by \u201cKe Alii Wahanui,\u201d that Kane\nApua and Kanaloa prayed to Lono, and they then waded across the sea,\ntraveled through the desert and finally reached the Aina Lauena a Kane!\nThis was kept as the first kapu hoano of the year.\n\nOn first receiving this legend, I was inclined to doubt its genuineness\nand to consider it as a paraphrase and adaptation of the Biblical\naccount, by some semi-civilized or semi-Christianized Hawaiian after\nthe discovery of the group by Cook. But a further and better\nacquaintance with Hawaiian folk-lore has shown me that, though the\ndetails of the legend, as narrated by the Christian and civilized\nKamakau, may possibly in some degree, and unconsciously perhaps, have\nreceived a Biblical coloring, yet the main facts of the legend, with\nthe identical names of places and persons, are referred to in other\nlegends of undoubted antiquity. I am compelled therefore to class this\nlegend among the other Chaldeo-Arabic-Hebraic mementos which the\nPolynesians brought with them from their ancient homesteads in the\nwest. And it is possible that the legend was preserved in after times\nby the priesthood, as offering a rational explanation of the\ninstitution of the kapu days of Ku. Another feature attests the genuine\nantiquity of the legend, viz. that no other gods are referred to than\nthose primordial ones of Hawaiian theogony; Kane, Ku and Lono, the\nlatter of whom is clearly recognized as the god of the atmosphere, of\nair and water, the Lono-noho-i-ka-wai of the creation chants.\n\n\n\nIsland of Baba, south of the Banda group, Indian Archipelago, is\nprobably the protonome of Vawa, in the western part of the Fiji group;\nviz., Oto-vawa, and Ka-vawa, and the Wiwa and Wawa in Hawaiian legends.\n\nThe islanders of Baba and Tepa and adjoining islands rub lime into\ntheir hair, by which the natural blackness changes to reddish, flaxen\ncolor. In Polynesia (Hawaii) it was common practice to rub lime into\nthe hair, whereby it became ehu (red) and sometimes entirely white.\n\nTepa, a village on Baba, corresponds to Kepa, a land on Kauai, Hawaiian\ngroup.\n\nAluta, name of a village or district on the Island of Baba. At Baba\nlarge canoes are called orang baay. Polyn. waa, waha.\n\nAt the Aru Islands the eastern portion is called the back of the\nislands. A similar expression obtains in the Hawaiian group.\n\nS. A. Walkenaer (Monde Maritime, Vol. I,) states that Orangkayas was\nthe name of the Noblesse in Achim, Sumatra. Rangatera in the Society\ngroup were the free-holders or the lower class of chiefs (p. 21). \u201cOne\nof the Districts in the Batta Country of Sumatra is called Ankola.\u201d\nAnahola name of one district in Kauai. (Phonetic corruption?) (p. 28.)\n\u201cIn the Batta Country each village has a Bale or place of reunion of\nthe inhabitants;\u201d\u2014\u201cWhale\u201d in New Zealand, \u201cFale\u201d in Samoa, \u201cHale\u201d in\nHawaii (p. 35).\n\n\u201cSaka was a surname of Buddha. In the Japanese annals Saka lived 1000\nyears B.C. and the religion of Japan is that of Saka or Siaka. Whence\nthe name Hiaka or Hika in the Hawaiian mythology? Saka is a Sanscrit\nword signifying era or epoch, and was used as a surname for several\ncelebrated monarchs and founders of dynasties in India.\n\n\u201cOn the other hand the Sovereigns of Guzzerat in India bore, during the\n7th century A.D., the title of Diva-Saka or Di-Saka (pp. 225, 226).\nWhat connection with Hiaka?\n\n\u201cThe Malay race expanded from Sumatra to Malaka, and not vice versa.\nThe original country of the Malays (according to their own traditions)\nwas Palembang (the kingdom of) in Sumatra, called the island of\nIndalous. They lived near the river Malayo, which descends from the\nmountain Maha-Merou. In 1160 A.D. under Sri-Touri-Bouwana they invaded\nand conquered the Peninsular of Malacca which was then called\nOudjong-Tanah, or the land of Oudjong. The Malays were then called\nOrang de bavah angen, or people of, or toward the South.\n\n\u201cOther Malay historians trace the origin of the people to Hindustan.\nThey trace their chiefs up to Alexander the Great or Rajah Sekander.\nOne of the sons of Rajah Souren, founder of Besnagour in India\nconquered Palembang in Sumatra and founded an empire. About the year\n1159 the Palembang chiefs invaded Java.\u201d (pp. 41\u201343.)\n\nTurner\u2019s Nineteen Years in Polynesia, gives the following Samoan\ntraditions:\n\nOrigin of Fire. Mafuie, the god of earthquakes, lived under the earth\nand kept a constant fire. Talanga used to go down to Mafuie\u2019s place\nthrough a rock, singing out: \u201cRock divide, I am Talanga.\u201d His son\nTiitii found out his secret, descended and got some fire from Mafuie,\nbut when he had lighted his oven Mafuie blew it up and blew out the\nfire. Tiitii then went down for more, fought Mafuie, broke off his\nright arm and obtained fire, Mafuie telling him to find it in every\nwood he cut.\n\nSavage island has a similar tradition, changing the names of Talanga\nand Tiitii into \u201cMaui\u201d (father) and \u201cMaui\u201d (son).\n\nCosmogony. In the beginning the earth was covered with water and the\nheaven alone inhabited. Tangaloa, the great god, sent his daughter in\nthe form of the bird kuri (snipe) to look for dry land. She found a\nspot, and as it was extending, she visited it frequently. At one time\nshe brought down some earth and a creeping plant. The plant grew,\ndecomposed and turned into worms, and the worms turned into men and\nwomen.\n\nAnother account says that Tangaloa rolled two great stones down from\nheaven, one became the island of Sawaii, the other, Upolo.\n\nOf old the heavens fell down and people had to crawl about. The plants\ngrew and pushed the heavens up a little from the earth. The place where\nthis happened is called Te\u2019enga-langi and is thus pointed out. One day\na man came along and offered to push the heavens up for a drink of\nwater from a woman\u2019s gourd. He did so and got the water. Another\naccount calls the man\u2019s name Tiitii.\n\nAbout the Moon. Two men Punifanga and Tafaliu started to visit the\nmoon. The former thought to reach it by climbing a tree; the latter\nkindled a large fire, raised a great column of smoke, and climbed up to\nthe moon on that, and got there long before the other.\n\nA woman named Sina, during famine time, seeing the moon rising one\nevening wished a bite of it. The moon grew indignant and came down and\npicked her up, her child, her tapa board and mallet, and there they\nhave remained until this day and are plainly to be seen.\n\nAbout the Sun. A woman called Mangamangai became pregnant by looking at\nthe sun. Her son, called child of the sun, climbed a tree and with a\nrope and noose caught the sun one morning and obtained from him a\nbasket of blessings. Another account says that he and his mother were\nannoyed at the sun\u2019s going so fast; so, after having caught the sun\nwith his rope, he stipulated as a condition of liberating the sun, that\nit should travel slower after that, which has been duly performed.\n\nThe god of the lower regions was called Fe\u00e9.\n\nRaho and Iwa walked from Samoa on the sea until they came where Rotuma\nis. Raho had a basket of earth and of it made the island.\n\nTaro. A person called Lasi went up to heaven and brought the taro down\non earth and planted it there.\n\n\n\n1. The New Zealand legends treat of four other names borne in the\nHawaiian genealogy as living in Hawaiki before the exodus to New\nZealand; viz., Hema, Tawhaki (Kahai), Wahieroa and Raka (Laka).\n\n\n Hema and his wife Urutonga begat Tawhaki and Kariki.\n Tawhaki and Hine piripiri begat Wahieroa.\n Wahieroa and Kura begat Raka.\n Raka and Tongarautawhiri begat Tuwhakararo.\n Tuwhakararo and Apukura begat Whakatau.\n\n\n2. Another tradition says that Maui-a-Taoanga had a sister named\nHina-uri, and makes the following pedigree:\n\nHinauri (w.) and Tinirau (k.) begat Tuhuruhuru.\n\nTuhuruhuru and Apakura (w.) begat Tu-whakararo, Mairatea (w.),\nWhakataupotiki, and Reimatua.\n\n3. The Ngati paoa tribe\u2019s chiefs, in 1853, counted fifteen generations\nfrom and with Hotunui who came from Hawaiki with the first settlers in\nNew Zealand in the canoe Tainui, companion to Arawa. Average thirty\nyears to a generation = 450 years\u20141400 or thereabouts. (Sir Geo. Grey\u2019s\nPolynesian Mythology.)\n\nThe proper trade wind at Tahiti is from east-southeast to\neast-northeast and is called Maarai. When the wind is to south of\nsoutheast it is called Maoai. The west northwest and northwest wind is\ncalled Toerau. If still more northerly it is Era-potaia, the wife of\nToerau. The wind from southwest and west-southwest is called E-toa, if\nstill more southerly it is called Farua. (Cook\u2019s Voy., Vol. 2, p. 143.)\n\nTahitian Legend of Tahiai. Cannibals who came there were eventually\nkilled (p. 169). Cannibalism was repudiated by Tahitians from ancient\ntimes.\n\nPrincipal gods of Society Islands:\n\n\n Huaheine Tane\n Tahaa Tane\n Raiatea Oro\n Bolabola Oro\n Eimeo Oro\n Tahiti Oro\n Mauroa Tu\n Tubuai Tamai\n Mataia Ohuab Tupu\n Tupu ai\n Rymaraiwa\n Chain Island Tamarii\n Sander\u2019s Island Taaroa\n Tah. Taiarapu Opunua\n Taiarapu Halutiri\n\n\nUru-tae-tae was the Tahitian god who conducted departed spirits, for\nwhom the priests of Roma-tane were employed, to the place of happiness.\n\nTali-ai-tubu. The principal god of the Tongas. God of war. Is that a\nnamesake or transfer of the blood-thirsty Indian goddess Kali or\nPatra-Kali, the wife of Siwa?\n\n\u201cThe Tahitian god Oro was called Koro in Raiatea. The Atituakians say\nthey came from Awaiki, Tetarewa being the first. Awaiki was below.\nTetarewa climbed up from it.\n\n\u201cThe chief Makea at Rarotonga in 1840 was the twenty-ninth descendant\nfrom Karika, or Makea Karika, who came from Manuka or Manua, one of the\nSamoan group. He fell in at sea with Tangiia, a chief from Faaa in\nTahiti. Tangiia made submission and the two went to Rarotonga and\nsettled there.\u201d (Missionary Enterprises, Rev. J. Williams, Ch. XIII.)\n\nRuanuu\u2014Luanuu, a chief at Raiatea, left that island and settled at\nAitutaki. Conductor of fleets; his genealogy kept up at Aitutaki. (Id.,\nCh. VII.)\n\nIn Tahiti the vaa were: vaa-mataaina, double canoes belonging to\nprincipal chiefs and public districts, fifty, sixty or seventy feet\nlong; three or four feet deep. Stern ornamented with tii; then the pahi\nor war canoe, double, from sixty to one hundred feet long, three to\nfour feet deep. The vaa-tii, sacred canoes, similar.\n\nCommon double canoe, tipairua.\u2014Haw. kaulua.\n\nAnother kind of double canoe was called maihi, or twins, made from\nsingle trees, the others were sewed together from pieces of tamanu or\nother wood.\n\nThe vaa-motu (Island canoe) single, built for sailing, has washboards.\nAll single canoes are provided with outriggers (ama) fixed on the left\nside.\n\nThe Paumotu canoes are much larger and stronger then the Tahitian ones.\nOne from Rurutu had twelve feet depth of hold.\n\nTii in Tahitian means spirit of the dead.\n\nTiimaaraauta and Tiimaaraatai were the first human beings at Opoa in\nRaiatea, whence they spread over the group. The latter is sometimes\ncalled Hina.\n\nRua-hatu, the Tahitian Neptune, being asleep in the depth of the ocean,\na fisherman of Raiatea dropped his hooks in the hair of Rua-hatu.\nEnraged, he came up and threatened to destroy the world. The fisherman\nmihi\u2019d (apologized), and was told to go and fetch his wife and child,\nand to repair to Toamarama, an island near Raiatea. He did so, took\nwife, child and a friend, and a pig, a dog and pair of fowls. The\nwaters then rose and covered Raiatea and all the rest of the world, but\nthese four alone were saved.\n\nThe Afghans have a tradition that only seven persons were saved from\nthe deluge.\n\nOld Arab traditions give two sons to Seth, viz. Enoch and Sabi. They\nalso relate that Noah had one son who perished in the flood with his\nmother Waela. The Mexicans, according to Humboldt report also only\nseven persons saved from the flood.\n\nThe Marquesans have eight persons saved.\n\nIn 1625 was found in Si-quan-Fou, in the Province of Chen-Si, in China,\na dark colored marble slab with an inscription, detailing the arrival\nof the Christian (Nestorian) missionaries there from Ta-Thsin (Persia\nor Syria or west of Asia), its founder was called Olopen (what relation\nto the Hawaiian Olopana?). In the inscription God is called Oloho,\nsupposed a corruption of the Syrian Eloha. (What relation has this word\nto the name of the Tahitian god Olo, or to the Hawaiian name for God\u2019s\nresidence Olo-loi-mehani?)\n\nIn Chinese language \u201cWan-Ou\u201d\u2014ten thousand things, is an expression for\nthe totality of created beings. In Polynesian language Wanua or Wenua\nmeans the earth and all it contains.\n\nIn the inscription the Christian religion is called King-Khiao,\nliterally, luminous religion. In Hawaiian mythology when Ku, Kane and\nLono created man their invocation was Hi-ki-ao-ola. Any connection?\n\n\n\n\n\n\n\n\nTHE NUMERICAL SYSTEM, COMPARATIVE. [579]\n\n\nIn confirmation of the Polynesian connection with the Aryan stock, at a\nvery early period, I will refer to the numeral systems of both. I\nbelieve that it is now pretty well established that the more ancient\nand rude a people is or was, the more limited is or was its numeral\nsystem. The Australians to this day do not count beyond three or four.\nThe wooly-haired indig\u00e8nes of the peninsula of Malacca count only to\ntwo. One is nai, and two is be. The latter calls strongly to mind the\nBasque bi and the Latin bis, two. The Dravidian languages exhibit\nsigns, by the composition of their higher numbers, that at one time the\nrange of their numerals was equally limited. The Polynesian language\ngives undoubted evidence that at one time the people who spoke it did\nnot count beyond four, and that its ideas of higher numbers were\nexpressed by multiples of four. [580] They evidently counted one, two,\nthree, four, and that amount called \u201ckau-na\u201d was their tally, when the\nprocess was repeated again. That the same system obtained in the Aryan\nfamily in early times is evident not only from the marked relationship\nbetween the four first Aryan and Polynesian numbers, but the method of\ncounting by fours as a tally still obtains among some of the Aryan\ndescendants. [581]\n\nThe following table will show the relation I am seeking to establish.\nIt is selected equally from Aryan and Polynesian branches; but there is\nthis to be observed that, while the latter in all probability exhibit\nthe archaic form of the language, the former exhibit a comparatively\nlater and more or less modified form of the same.\n\n\n PERSIAN OLD SLAVONIC ANGLO SAXON WELSH LATIN\n\n 1 Yek Yedino [582] An Un Unus\n 2 Du Dova Tva Dau Duo\n 3 Sih Tri Thri Tri Tres\n 4 Kehar Chetoiriye Feover [583] Pedoar Quatuor\n 5 Peng Pamete Fif Pump Quinque\n 6 Ses Seste Six Chwech Sex\u2014seni\n 7 Heft Sedme Seofon Saith Septem\n 8 Hest Osme Eahta [584] Wyth Octo\n 9 Nuh Devamte Nigon Naw Novem\n 10 Deh Desamte Tyn [585] Deg Decem\n\n\n PULO-NIAS TSOR MYSOL SUNDA GREEK\n\n 1 Sara Kayee Katim Hidji Hen\n 2 Dua Rua Lei Duwa Dyo\n 3 Tula Tel Tol Tilu Treis\n 4 Ufa Faht Fut Opat Tessara\n 5 Lima Lima Lim Lima Pente\n 6 Unu and Ano Nem Onum Gennep Hex\n 7 Fitu Fit Fit Tudju Hepta\n 8 Walu Wal Wal Dalapea Okto\n 9 Suwa Siwer Si Solapan Ennea\n 10 Fulu Huta Lafu Sa-pulu Deka\n\n\n SAMOAN TONGA RAROTONGA TAHITI NIUE\n (SAVAGE IS.)\n\n 1 Tasi Taha Tai Tahi Taha\n 2 Lua Ua or Lua Rua Rua or Piti Ua\n 3 Tolu Tolu Toru Toru Tolu\n 4 Fa Fa A Ha or Maha Fa\n 5 Lima Nima Rima Rima or Pae Lima\n 6 Ono Ono Ono Ono Ono\n 7 Fitu Fitu Itu Hitu Fitu\n 8 Valu Valu Va\u2019u Varu or Va\u2019u Valu\n 9 Iva Hiwa Iva Iva Iva\n 10 Sefulu or Hongafulu or Ngauru Ahuru Hongafulu\n Sengafulu Angafulu\n\n\n NEW ZEALAND RAPA VAIHU (EASTER IS.) MARQUESAS HAWAII\n\n 1 Tahi Ta\u2019i Tahi Tahi Kahi\n 2 Rua Rua Rua Ua Lua\n 3 Toru Toru Toru To\u2019u Kolu\n 4 Wha Aa Haa Fa or Ha Ha\n 5 Rima (ringa) Rima Rima Ima Lima\n 6 Ono Ono Hono Ono Ono\n 7 Whitu Itu Hitu Fitu Hiku\n 8 Waru Varu Varu Va\u2019u Walu\n 9 Iwa Iwa Hiwa Iva Iwa\n 10 Ngahuru Ngauru Anahuru Onohu\u2019u Umi\n\n\n MANAHIKI FAKAAFO ROTUMA NIUA (NEW VATE, NEW\n (HUMPHREY) (UNION HEBRIDES) HEBRIDES AT\n ISLS.) MELE, (SANDWICH\n IS.)\n\n 1 Tahi Tasi Ta Tasi Tasi\n 2 Rua Lua Rua Rua Rua\n 3 Toru Tolu Thol Toru Toru\n 4 Fa Fa Hak Fa Fa\n 5 Rima Lima Lium Rima Rima\n 6 Ono Ono On Ono Ono\n 7 Hitu Fitu Hith Fitu Fitu\n 8 Varu Valu Vol Varu Varu\n 9 Iva Iva Siar Iva Siva\n 10 Raungahuru Sefulu Sanghul Tangafuru Nofuru\n\n\n MALAY (MARSDEN\u2019S DAYA-MARUT OR BUGUI (WRITTEN BATTA\n DICT.) IDAAN (BORNEO) LANG.)\n\n 1 Satu Uni Sadi Sada\n 2 Dua Dui Dua Duo\n 3 Tinga Toru Telu Tolu\n 4 Ampat Ampat Mpa Opat\n 5 Lima Rima Lima Lima\n 6 Anam Anam Mora Onam\n 7 Tujuh Pitu Pitu Paitu\n 8 Salapan Haaia Harua Walu\n 9 Sambilan Sui Hassera Sia\n 10 Sa-pulu Sapulu Sapulu Sapulu\n\n\n CERAM ISL. SAVU ISL. MOSSES ISL. LAMPOON MINDANAO AND\n SULU ARCH.\n\n 1 Inta and Isa Ise Kau Iai Isa\n 2 Lua Rue Rua Rua Dava\n 3 Tolu Tolu Tolu Tolu Tulu\n 4 Patu Apa Wali Ampa Apat\n 5 Lima Lumi Rima Lima Lima\n 6 Lama? Una Eno Anam Anam\n 7 Pitu Pitu Vitu Pitu Pitu\n 8 Alu Aru Ialu Valu Valu\n 9 Tio Saio Siwa Siwa Siau\n 10 Pulu Singauru Sangapulu Pulu Sanpulu\n\n\n TAGALOG PAPANGO JAVA MALAGASY\n PHILIPPINES PHILIPPINES (MADAGASCAR)\n\n 1 Isa Isa-metong Siji Isa or Rek\n 2 Dalawa A-dua Loru Rua\n 3 Tatlo A-tlo Tulu Tolu\n 4 Ampat Apat Papat Efa (or Efatra)\n 5 Lima Lima Limo Liman (Dimy)\n 6 Anim Anam Nanam One (Enima)\n 7 Pito Pitu Pitu Hitu (Fitu)\n 8 Walo Valo Valo Valu\n 9 Siam Siam Sango Siwa\n 10 Polo Apolo Sapulo Fulu\n\n\n ISLAND OF COCOS SANSCRIT\n\n 1 Tasi Ek, or eka or sati\n 2 Lua Dwi or dvau, dwaja, dui\n 3 Tolu Tri or trija\n 4 Tea Chatur or chatvar\n 5 Lima Panch or panchan\n 6 Hono Shat or shash\n 7 Fitu Sapt or saptan\n 8 Valu Aght or ashtan\n 9 Iwa Naoa\n 10 Ongefulu Das, pl. dasati\n Vinsati (d-wi-vi-da-sati) 20\n Sat 100\n\n\n\n\n POLYNESIA PROPER.\n\n Samoan Tahiti Hawaiian Tonga Rapa Easter Island\n\n Tolu Toru Kolu Tolu Toru Toru\n\n\nASO-POLYNESIAN.\n\nDaya-Idaan Batta Pulo-Nias Lampoon Savu Mindanao and Sulu\n\nToru Toru Tula Tolu Tolu Tulu\nPapango Bisayan Cagayan Malagasy Java Tagal\nA-tlo Tolo Talu Telu Tolu Telo Telu Tatlo\n\n\n ARYAN BRANCHES.\n\n Sanscrit Persian Old Slav Welsh Latin Greek Angl. Sax.\n\n Tri Sih Tri Tri Tres Treis Thri, threo\n\n\nPOLYNESIAN PROPER.\n\nSamoa Tahiti Hawaii Tonga Rapa Easter Isl. N. Zealand\n\nFa Ha, or Ma-ha Ha Fa Aa Haa Wha\n\n\n ASO-POLYNESIAN.\n\n Daya-Idaan Batta Pulo-Nias Lampoon Savu Mindanao\n and Sulu\n\n Am-pat O-pat U-fa Am-pa A-pa A-pat\n Papango Bisayan Ilocos Malagasy\n A-pat Upat Eppa E-fa and\n e-fat-ra\n\n\n ARYAN BRANCHES.\n\n Sanscrit Persian Old Schave Welsh Anglo-Saxon\n\n Chat-ur or Kehar Chet-oiriye Ped-war Feo-ver\n Chat-var\n Armorican Latin Greek Gothic Zend\n Ped-er, Pet-or Quat-uor Tet-tara Tessara Fid-war C\u2019athou\n Aeol. Pisyres\n\n\n\n\n\n\n\n\nPART III\n\n\n\n\n\n\n\n\nA WAKEA CREATION CHANT.\n\nBY KALEIKUAHULU. [586]\n\n\n Wakea the son of Kahikoluamea.\n Papa even Papahanaumoku the wife.\n She brought forth also Kahikiku and Kahikimoe;\n She also bore Keapapanuu and Keapapalani,\n But her first-born child was the island Hawaii. 5.\n The first-born child of them two,\n Wakea was, acted the husband.\n Papa, Walinuu was the wife.\n Papa conceived the island (Hawaii).\n In pregnant sickness Mauiloa was an island. 10.\n Then were born quiet and restlessness;\n The system of Kapus;\n A distant place lying in quietness\n For Ku, for Lono,\n For Kane, together with Kanaloa. 15.\n She brought forth with flowing of blood,\n Papa was weakened at the birth of the island Kanaloa (Kahoolawe).\n It was born beautiful like the birds punua and naia,\n It was the child born of Papa.\n Papa forsook her husband and returned to Kahiki: 20.\n Returned to Kahiki she lived at Kapakapakaua,\n Wakea stayed, lived with Kaulawahine,\n From them was born Lanaikaula (Lanai).\n Who was indeed the first-born of that woman (Kaulawahine).\n Wakea sought a new wife and found Hina. 25.\n Hina [when] found lived with Wakea.\n Hina brought forth the island of Molokai:\n Molokainui was the large island of Hina.\n Laukaula the plover had told [Papa].\n That Wakea was living with another woman. 30.\n The chief was on fire; Papa raged with fury\u2014a\u2014\n Papa returned from Kahiki,\n She stood with jealous rage against the second wife (punalua),\n Full of rage towards her husband Wakea.\n She lived (moe) with Lua her new husband. 35.\n [From them] Oahualua was born,\n Oahualua the island child.\n A child proceeding born from Lua\u2014a\u2014\n She then returned and lived with Wakea.\n From her quarrels were internal sensations (iloli), 40.\n Then Papa brought forth the island Kauai.\n Kamawaelualani was born an island,\n Niihau was the after-birth, (eweewe)\n Lehua separated them,\n Kaula was the youngest, also a low flat island. 45.\n From Papa is the extended creation of Lono\u2014o\u2014o\n Lono is the lord,\n The voice ringing from heaven;\n The voice is uttered all nature flees in terror.\n Kahai was the trumpet causing storms to flee, 50.\n From the descendant, the Kamaluahaku,\n Is the consent, the answering, the anointing.\n The tatooing black of many shades,\n The black, the black,\n The darkening frequently the rain of Papa\u2014a\u2014 55.\n Papa, Hoohokuhonua (her daughter)\n Is the chief digging the trenches without smoothness\n Then dressing them smoothly,\n Are shaved at top to thinness.\n Wakea is the head. 60.\n Haloa is a grade below,\n Wailoa descends from him, from him (Kakaihili),\n The young man (Kakaihili) like a high chief (pueo alii).\n The steadfast chief (pueo makalulu).\n Dwelt swaying this way and that like a kite;\n Like the kite of the kapu chiefs 65.\n Strike and unite and adhere together,\n So Ahukai and Laa.\n Laa, Laa, Laamaikahiki was the chief;\n Ahukini and Kukona were sons of Laa;\n Lauli was also the son of his father Laa, 70.\n These were the three sons of Laamaikahiki\n The kapu first-born (three at a birth) children of Laa,\n All born in one day,\n Appeared at once the placenta, the mucous, with the blood.\n The blood flowed at the navel, 75.\n The royal navel, the points within;\n The royal birth-place of chiefs,\n The placenta of the chief.\n Puaa was a chief the son of Kahuoi,\n Kamalea was before Piliwale, 80.\n Kamaiki was the son of Lena, the son of Lena.\n Kahalolena, Kahalolena the descendant,\n Even Kalanimanuia.\n Kailikapuamanuia was the king (son of the former),\n The dog of a brown hair, striped, 85.\n With white cheeks, that is kapu.\n That was Kaunuiakanehoalani,\n This was Ipuwaiaholani.\n The pain fitting the breast and joins the liver\n In the small intestine, the small intestine. 90.\n In the muscles opening wide the eyes\n To draw aside and loosening the knot,\n The chiefs assembled together.\n Kauakahikuanauakanu\n The wife of Iwikauikaua staid [dwelt]; 95.\n She lived and obtained also Kaneikauawilani (her son),\n Like the high surf breaking roughly,\n It breaks double [with double force],\n It bends over, it is covered with froth greatly [of chief\u2019s],\n The froth broken [in the breaking of the surf] and turned over and\n over into the deep. 100.\n The lower part of the surf meet with the upper part;\n Liloa Kaikilani Pakaalana.\n Hakau was the regal offspring, the high one,\n The place above floating upon the water, Umi,\n The proud one, he was the first-born. 105.\n To Umi also belonged mischievous haughtiness,\n Superb highness, highly exalted,\n Exalted was Makakaualii.\n A high chief was Kamawaelualanimoku,\n The calm place between two winds. 110.\n The calm streak of water is Hinakuluimua,\n The rise of a race of splendid chiefs,\n The bud, the leaf was Kalau,\n From him was Kuaiwa the royal garment.\n The kapus Kukohana and Kawaluna 115.\n Raised on high a flower, raised up high as one can see,\n Bowed down with the weight of the kapus;\n The hau tree kapu of Manauea,\n The little black bills [of the fighting cocks of Mahi]\n Rush together, they fight on the top of Hawaii. 120.\n The clear whiteness, the fast red,\n The fighting [pecking] of cocks of the royal cock-pit\n Before the chief Kihanuilulumoku.\n The pathway was opened by Lanakalau,\n The heart of the tree leaps forth cut by the large heavy adze; 125.\n The striking, striking [clicking] of the adze the tree lies in the water.\n Iwikauikaua the descendant.\n That [he] is the pali point of the smooth pali,\n The steep pali is the road, (i.e., there is no road).\n The strong ladder that shall not be broken, 130.\n Not by this chief shall [he] it be broken.\n Kahului is a conch shell, the chief is a fence around the island.\n A high one, a high one is the chief Keakealani indeed,\n Kanaloa is another high chief,\n So are Keawe and Kalanikauleleiaiwi. 135.\n Collected [united] of one color are hams of the chiefs.\n The flesh (one colored hams meet in royal fat,) unites in the\n chiefs remnant,\n Kalaninuiiamamao, Kalaninuiieaumoku,\n Kekuiamamao the seven-fold sacred (kapu);\n Eight times by the kapu, the kapu of the chief, 140.\n The first-born chief of the thunder.\n When the strong thunder sounds,\n The chief, the King Kauhilonohonua,\n The lightning smote the Hinamahuia,\n The smooth pebbles for redness in the center of an oven 145.\n When the stones are thrown open, the steam, the strong heat;\n When the little stones are red hot from the burning fire,\n The burning stones, the oven stones on fire,\n The small stones thrown out being red hot,\n Kalolapupukaohonokawailani, 150.\n Kalanikekumaieiwakamoku,\n Kalanikupuapaikalaninui,\n They three were united, united at one place;\n The chiefs were united at the royal baking oven,\n Anointed with the fat, with the fat (wai) of men; 155.\n The chiefs united were mixed together like pia ground with water;\n Ground up mixed till ropy, mixed till ropy;\n The chiefs mix like the long sea shell makaloloaulani (with many convolutions),\n The shell makaliliko.\n The shell called the likoliko so is the chief; 160.\n They had one appearance, that of chiefs,\n Four, five to one chief for them.\n The charge is, be still, \u2019twas death to make a noise.\n The heavens were awed, the island was silent,\n Hawaii was under a kapu, he is the chief by acclamation; 165.\n A rigid kapu, it shoots up and spreads abroad extensively.\n The fine roots run deep, it is examined by Lono.\n My yellow grass is Maheha.\n The man indeed blackens the water, Kawelo himself.\n The floater which causes Wailua to float, 170.\n Yea truly Wailua is a house,\n A long house for Kawelo;\n A room set apart, (kapu) sacred as a place for births;\n A chief having the side fins of a fish\n With sharp prickles set upon the scales upon the tail, 175.\n It is under kapu, the pit (mokilaula) for Kawelo,\n A child born indeed from the eight\n Certain blossoms [chiefs] of royal birth, unlike others;\n Blossoms renowned called Kanikawi.\n Above on the leaf called Laumalahea, 180.\n The forbidden branch called Ulumeheikona;\n Ulumeheikona\u2014e\u2014\n Like a strong Kona wind is the internal love,\n It now strikes violently within the bosom\n Exciting like cold water the crown of the head: 185.\n Like water from the mountain\u2014le\u2014\n These (o ke aloha) are the burdens [loads] perhaps that belong to living [life],\n If borne away there will be disappointment [shame],\n Gratuitously giving much so great will the reproach be;\n Giving on throughout the day 190.\n That is the reward, your inheriting the pain,\n It is a pain of your own making.\n He who vilely slanders another, he is the wrong doer.\n That which goes proudly and wickedly forth indeed is the wind,\n He shall never perhaps see [enjoy] a calm. 195.\n A fine rain, it forsakes indeed the cold wind from the mountains\u2014\n The cold wind, it breathes steam from the mouth on Hainoa;\n It brings and sets up the standing cloud,\n Causing to sneeze [to breathe again belongs to some winds];\n Some go forth, some return from the sea as the south wind (lau eka); 200.\n A gentle breeze, a fish ripple within;\n It is broken up into waves, broken into steps,\n It is doubled along Kona (Hawaii) itself,\u2014i\u2014e.\n\n\n\n\n\n\n\n\nBORN WAS THE ISLAND\n\n\n Born was the island\u2014\n It budded, it leafed, it grew, it was green,\n The island blossomed on tip, \u2019twas Hawaii\n This Hawaii was an island.\n Unstable was the land, tremulous was Hawaii,\n Waving freely in the air:\n Waved the earth.\n From Akea \u2019twas fastened together\n Quiet by the roots was the island and the land,\n It was fast in the air by the right hand of Akea\n Fast was Hawaii, by itself\u2014\n Hawaii appeared an island.\n\n\n\n\n\n\n\n\nUA HANAU KA MOKU\n\n\n Ua hanau ka moku\n A kupu, a lau, a loa, a ao, a muo\n Ka moku iluna o Hawaii.\n O Hawaii nei no ka moku\n He pulewa ka aina, he naka Hawaii\n E lewa wale ana no i ka lani,\n Lewa honua\n Mai i Akea ua pahono ia\n Malie i ke aa o ka moku me ka honua\n Paa ia i ka lawaealani i ka lima akau o Akea\n Paa Hawaii la a laa\n Hawaii la i ikea he moku.\n\n\n\n\n\n\n\n\nOLD CREATION CHANT.\n\n(INCOMPLETE)\n\n\n O Kane, O Ku-ka-Pao,\n With great Lono, dwelling on the water,\n Brought forth are heaven and earth.\n Quickened, increasing, moving,\n Raised up into Continents. 5.\n\n The great ocean of Kane,\n The ocean with the dotted seas,\n The ocean with the large fishes,\n And the small fishes,\n The sharks, and niuhi, 10.\n The whales,\n And the large hihimanu of Kane.\n\n The rows of stars of Kane,\n The stars in the firmament,\n The stars that have been fastened up, 15.\n Fast, fast, on the surface of the heaven of Kane,\n And the wandering stars,\n The sacred stars of Kane;\n The moving stars of Kane.\n Innumerable are the stars. 20.\n The large stars,\n The small stars,\n The red stars of Kane, O infinite space!\n The great moon of Kane,\n The great sun of Kane, 25.\n Moving, floating,\n Set moving about in the great space of Kane.\n The great earth of Kane,\n The rain-encircled earth of Kane,\n The earth that Kane set in motion. 30.\n Moving are the stars, moving is the moon,\n Moving is the great earth of Kane.\n\n\n\n\n\n\n\n\nHE MELE KOIHONUA.\n\n(APANA)\n\n\n O Kane, o Ku-ka-Pao.\n Me Lono-Nui-noho-i-ka-Wai.\n Loaa ka Lani, Honua.\n Ho-eu, kukupu, inana.\n Ku iluna o ka moku. 5.\n\n O ka Moana nui a Kane.\n O ka Moana i kai oo.\n O ka Moana i ka ia nui,\n I ka ia iki,\n I ka mano, i ka niuhi, 10.\n I ke kohola,\n I ka ia nui hihimanu a Kane.\n\n O na lalani hoku a Kane.\n O na hoku i ka nuu paa.\n O na hoku i kakia ia 15.\n I paa, i paa i ka ili lani a Kane.\n O na hoku i Kahakahakea.\n O na hoku kapu a Kane.\n O na hoku lewa a Kane.\n O kini, o ka lau, o ka mano o ka hoku. 20.\n O ka hoku nui,\n O ka hoku iki,\n O na hoku ula a Kane, he lewa.\u2014\n O ka mahina nui a Kane.\n O ka La nui a Kane. 25.\n I hoolewa, a lewa.\n I hoolewaia i ka lewa nui a Kane.\n O ka Honua nui a Kane.\n O ka Honua i kapakapaua a Kane.\n O ka Honua a Kane i hoolewa. 30.\n O lewa ka hoku, o lewa ka malama,\n O lewa ka Honua nei a Kane.\n\n\n\n\n\n\n\n\nPRIMARY GODS AND CREATIONS.\n\n\n Kane of the great night,\n Ku and Lono of the great night,\n Hika-po-loa the king.\n The sacred night that is set apart,\n The poisonous night, 5.\n The barren, desolate night,\n The continual darkness of midnight,\n The night, the reviler.\n\n O Kane, O Ku-ka-pao,\n And great Lono dwelling on the water, 10.\n Brought forth are heaven [and] earth,\n Quickened, increased, moving,\n Raised up into Continents.\n\n Kane, Lord of night, Lord the father,\n Ku-ka-pao, in the hot heavens, 15.\n Great Lono with the flashing eyes,\n Lightning-like lights has the Lord,\n Established in truth, O Kane, master-worker.\n The Lord creator of mankind:\n Start, work, bring forth the chief, Ku-honua 20.\n And Ola-ku-honua, the woman;\n Dwelling together are they two,\n Dwelling [is she] with the husband, the brother.\n\n The chief Ku-honua [was] the husband,\n Ola-ku-honua the wife, 25.\n Kumu-honua the husband,\n Lalo-honua the wife,\n Honua-ula the husband,\n Lalo-honua-ula the wife,\n The Lepo-ahulu the husband, 30.\n The Lalo-lepo-ahulu the wife,\n The Iu-honua the husband,\n The Lalo-io-honua the wife,\n Ku-hele-loa the husband,\n Kolo-i-ke-ao the wife, 35.\n Kumuhonua of Kane the husband,\n Lalo Kumuhonua of Kane the wife,\n Hooulu the husband,\n Hoolaha the wife extended.\n\n The kiohala flower rises in the calm, 40.\n The Ilioha mischief-maker stands on the land\n He has caught the chief Ku-honua,\n [And] Polo-haina the wife,\n The sacred chiefs of Kane.\n Polo-haina the wife, 45.\n Uulia-wale the husband,\n Laa\u2019i the wife,\n Laa-hee-wale the husband,\n Laa-make the wife,\n Laa-uli the husband, 50.\n Kanikau the wife,\n Kani-kuo the husband,\n Noho-u the wife,\n Noho-mihi the husband,\n Hukiku the wife, 55.\n Piliwale the husband,\n They became impoverished.\n\n\n\n\n\n\n\n\nNA AKUA MUA ME KOIHONUA.\n\n\n Kane-i-ka-po-loa,\n Ku a me Lono-i-ka-po-loa,\n O Hika-po-loa ke \u2019lii.\n Ka po kapu i hoana e,\n O ai-au ka po, 5.\n O kekaha ka po anoano,\n O mau kulu ka po-eleele,\n Ka po ke haiamu.\n\n O Kane, o Ku-ka-pao,\n Me Lono nui noho o ka wai 10.\n Loaa ka lani, honua,\n Ho-eu, kukupu, inana,\n Ku iluna o ka moku.\n\n Kane po Lani, o Lani makua,\n O Ku o ka pao i kikilani, 15.\n O Lono nui-maka-oaka,\n Huila, malamalama, loaa ka Lani,\n Hooia, i oia o Kane-kumu hana.\n O ka Lani-hookanaka.\n Hoi, hana, loaa ke \u2019Lii-ku-honua. 20.\n O ke Ola-ku-honua, ka wahine,\n Nonoho iho no laua,\n I hoi noho i ke kane kaikunane.\n\n O ke Lii-ku-honua, ke kane,\n O ke Ola-ku-honua, ka wahine, 25.\n O Kumu-honua, ke kane,\n O Lalo-honua, ka wahine,\n O Honua-ula, ke kane,\n O Lalo-honua-ula, ka wahine,\n O ka Lepo-ahulu, ke kane, 30.\n O ka Lalo-lepo-ahulu, ka wahine,\n O ka Iu-honua, ke kane,\n O ka Lalo-iu-honua, ka wahine,\n O Ku-hele-loa, ke kane,\n O Kolo-i-ke-ao, ka wahine, 35.\n O Kumuhonua a Kane, kane,\n O Lalo-Kumuhonua a Kane, ka wahine,\n O Hooulu, ke kane,\n O Hoolaha, ka wahine laha la.\n\n Ka pua kiohala, ku i ka lai, 40.\n Ka Ilioha kupu ino, ku iluna o ka moku,\n Loaa na Lii ku-honua\n O Polo-haina, ka wahine-la-e\n He mau alii kapu na Kane-e,\n O Polo-haina, ka wahine, 45.\n O Ulia-wale, ke kane,\n O Laa\u2019i, ka wahine,\n O Laa-hee-wale, ke kane,\n O Laa-make, ka wahine,\n O Laa-uli, ke kane, 50.\n O Kanikau, ka wahine,\n O Kani-kuo, ke kane,\n O Noho-u, ka wahine,\n O Noho-mihi, ke kane,\n O Hukiku, ka wahine, 55.\n O Piliwale ke kane-la-e,\n Pili wale laua-la-e.\n\n\n\n\n\n\n\n\nTHE FALL OF KUMUHONUA AND HIS WIFE.\n\n\n O Kane-Laa-uli, uli, uli,\n Dead by the feast, feast, feast,\n Dead by the oath, by the law, law, law,\n Truly, thus indeed dead, dead, dead.\n\n O vanish the stars! 5.\n O vanish the light!\n In company\n With the moon, moon, moon,\n And cursed be my hand,\n Cut off be my course! 10.\n\n O Kane-Laa-uli, uli, uli,\n O Kane-Laa-huli, huli, huli,\n O Kane-Laa-make, make, make,\n Dead are you, you, you,\n By Kane thy god, god, god, 15.\n Dead by the law, law, law,\n Truly, thus indeed dead, dead, dead,\n O Kane-Laa-uli, uli, uli,\n O Kane disbelieving the gods, gods, gods,\n O Kane [returned] to the muddy waters. 20.\n\n\n\n\n\n\n\n\n O Kane Laa-uli-uli-uli,\n I make i ahaina ina-ina,\n I make, i hoohiki i kanawai-wai-wai,\n Oia nae no ke make, make-make!\n\n O hele ka hoku, 5.\n O hele ka malama,\n Ka kakai pu ae no\n Me ka mahina-hina-hina,\n A laa kuu lima la\n Kaapahu kuu hele e! 10.\n\n E Kane-Laa-uli, uli, uli,\n E Kane-Laa-huli, huli, huli,\n E Kane-Laa-make, make, make,\n O make oe, oe, oe,\n Ia Kane kou akua, kua, kua, 15.\n I make, kanawai, wai, wai,\n Oia nae no ke make, make, make,\n O Kane-Laa-uli, uli, uli,\n O Kane aaia, ia, ia,\n O Kane i ka wai lepo, lepo. 20.\n\n\n\n\n\n\n\n\nTHE FLOOD.\n\n\n Here is the food, O God,\n O Kahuli, O Kahela,\n O the woman sleeping face upwards,\n O Moe of Hanuna,\n O Milikaa, 5.\n\n O the Lepo-ahulu,\n O Pahu Kini, O Pahu Lau,\n O Kulana of Pahu,\n O Ola the large fruit,\n O Kapapai of Laka, 10.\n O Manuu the mischievous,\n O the great supporter, awaken the world.\n Awake!\n\n Awake, here is the rain,\n Here is the day, 15.\n Here the mists driving inland,\n Here the mists driving seaward,\n [The] swelling sea, rising sea,\n [The] adjoining sea of Iku.\n Lo! it has encircled [us]. 20.\n O the foaming sea,\n O the rising billows, O the falling billows,\n O the overwhelming billows\n In Kahiki.\n Salvation comes 25.\n For this death by you, O Lono.\n An altar for you, O Lono,\n O Lono of the night,\n O Lono of the thunder,\n O Lono of the lightning, 30.\n O Lono of the heavy rain,\n O Lono of the terrible, divine face.\n O Lono, O Lono with restless eyes,\n Ah, fly to the northern sea,\n Ah, fly to the southern sea; 35.\n To the eastern sea,\n To the dark shore, to the white shore,\n To the dark moon, to the clear moon,\n O Pipipi, O Unauna,\n O Alealea, O glide away; 40.\n O Naka, Kualakai,\n O Kama, O shell-fish clinging to the cliffs,\n O Ku, altar head,\n Scattering the hair.\n O the chief\u2019s covered canoe of the island 45.\n Where were deposited the words of Pii,\n O Kama of Poepoe, the woman of the water-bowl.\n\n\n\n\n\n\n\n\nKAI-A-KAHINALII. [587]\n\n\n Ei ka ai, e ka Akua,\n E Kahuli, E Kahela,\n E ka wahine moe iluna ke alo.\n O Moe a Hanuna\n O Milikaa, 5.\n\n O ka Lepo-ahulu,\n O Pahu Kini, O Pahu Lau,\n O Kulana a Pahu,\n O Ola ka Hua nui,\n O Kapapai a Laka, 10.\n O Manuu ke Eu,\n O ka paepae nui ala i ka moku la e.\n E Ala!\n\n E Ala e ka ua,\n E ka la, 15.\n E ka ohu-kolo i uka,\n E ka ohu-kolo i kai,\n Kai nuu, Kai ee,\n Kai pipili a Iku,\n La! e, ua puni! 20.\n O Huahua kai\n O ka ale i, o ka ale moe,\n O ka ale hakoikoi,\n I Kahiki\n A hiki a ola 25.\n No nei make ia oe la e Lono.\n E kaukau nou e Lono,\n E Lono i ka Po,\n E Lono i ka Hekili,\n E Lono i ka Uwila, 30.\n E Lono i ka ua loko,\n E Lono i ka oili maka Akua nei la.\n E Lono, E Lono, makahia-lele,\n A lele oe i ke kai uli\n A lele oe i kai kona 35.\n I kai koolau\n I One-uli, i One-kea,\n I mahina-uli, i mahina kea.\n O Pipipi, O Unauna,\n O Alealea, O hee, 40.\n O Naka, Kualakai,\n O Kama, O Opihi kau pali\n O Ku lele poo,\n O helelei ke oho.\n O Waa-Halau-Alii, ka moku, 45.\n Kahi i waiho ai na hua olelo a Pii,\n O Kama, a Poepoe, ka wahine i ka ipuwai. Etc., etc.\n\n\n\n\n\n\n\n\nFALLEN IS THE CHIEF.\n\nA PROPHECY OF THE OVERTHROW OF THE KINGDOM BY KAMEHAMEHA. [588]\n\nBY KEAULUMOKU.\n\n\nCANTO I.\n\nFallen is the chief, overthrown is the whole kingdom,\nGasping in death, deserted, forsaken in flight,\nAn universal overthrow is this;\nA hard panting this for the speedy flight.\nNumberless the cases, for the flight is everywhere. 5.\nThe nights declare the slaughter.\nThere was extended my night of death\u2014\nMy real night, dark, seeing nothing,\nFalling in the smooth road, on the sand.\nThe kingly power along with the land 10.\nAre passed away, here they are with the chief.\nThe personal dignity of chiefs their glory, is gone,\nThe multitude also with them in high places,\nThere they are now in humble places,\nThey are shaken, they are scattered asunder, are destitute, dead; 15.\nWantonly slain with their harmless women.\nThere stand two signs of great slaughter;\nThe house of death for them there,\u2014the house of safety for him here,\nThere is triumph for him here,\u2014there is destruction for them there,\nThe people of that land are conquered, their chief is dead, 20.\nHoku has the care of the land,\nThe mountain tops are bare of verdure,\nBurnt by the hot whirlwinds of heaven they stand;\nWithering has struck them, the polluted scent rises to heaven;\nThe polluted scent of night contends with the great heat of day, 25.\nThe strong scent rises on high, the mountain tops are hot;\nThe mountains are covered with pointed clouds and stormy winds.\nThe spirit of the land is fled;\nThe soul of the island is flown upward.\nThe pebbles of Palila have appeared, 30.\nThe glory of the land is thrown into a place of death:\u2014Kau is dead!\nKau is slain by these conquering forces.\nThe souls of the land approach, weak and staggering,\nEven the enlarged ghosts of the land.\nThe enlarged ghosts of the three [lands] of Kau, of Puna, of Hilo. 35.\nNot lately did they flee, long ago they fled conquered by the chief,\nThen was finished the offering of the sacrifice by Ku.\nThe souls of the slaughtered are crowded together\u2014they are dead;\nThey have flown to the pit,\u2014there, where there is no repentance.\n\n\n\n\nCANTO II. [589]\n\nAlas for them, now grieving in sadness! 40.\nOn all sides they grieve their loss;\nThey sit constant with heads bowed down;\nThey sit with hands beneath their chins;\nThey feed upon their grief and their sadness;\nThey eat men as sweet food; the thought of flight is their constant meat 45.\nThe fire of death is kindled among them,\u2014O thou Kalanimakua!\nPuna is dead! Puna is dead! Puna is thrice dead!!\nThey live in dying sighs, they gasp for breath;\nThey catch their breath as in hiccough\u2014the hiccough ends the breathing;\nThe breath and breathing are gone, the spirit has fled. 50.\nThey have forsaken the place of the sun\u2014the place of warmth;\nThey have gone to darkness, to the place of cold;\nThey have leaped into darkness, the place of shivering,\nThe sun is departed, the warmth is changed with desolation.\nThe light of day is passed to the parent chief and his people; 55.\nOne only parent now rules over the island.\nLet the chief live to extreme old age;\nLet the chief live till his spirit dies;\nTill the signs of his death shall pass from the land;\nTill the sign of death shall pass from his district of Hilo. 60.\nHilo is in a state of dying;\u2014even Waiakea;\nHilo is thrown down the precipice of death;\nHilo has a deathly flight;\u2014Hilo in dying, is twisted as a rope;\nThe mountain part of Hilo is dead, this part wails for death;\nEven now dead;\u2014Hilo is really dead,\u2014has disappeared in thick darkness. 65.\n\n\n\n\nCANTO III.\n\nThe divisions of Hawaii are lost,\u2014gone to the chief.\nSmall now indeed is Hawaii, grasped in the hollow of the hand;\nHe is holding it fast, fluttering in his right hand.\nThou shalt soon see the shadow of one seizing land,\nThe son of Kupuapa, Kalanikupuapaikalani, 70.\nThe child who did the work of a chief, struggling he gained the island.\nHe marched boldly within the lines, Papa entered where there was a left handed fight;\nHe reigned in the land as with a strong arm,\nEven the Chief Aneheaulaweaina,\nThe right hand of the sweeper of the land. 75.\nThere are the double tusks of Hinamoe;\nWhere he dwelt, there death lay;\nHis going forth was firm without weakness.\nThe chief takes hold, the work is done.\nHe bends his back,\u2014they are thrown into a place of filth; 80.\nThey thrust each other on all sides, with broken bones they chase each other; they groan within.\nThe strength of the island is broken, the bones of the land creak;\nBroken, they creak like a falling precipice.\nThe enemy wheezes, he doubles up with pain, the air is hot around him;\nSideways in the air it falls irregularly, it moves unevenly. 85.\nThe kingdom has become the toe-nail of the island.\nThe chin there it is above, the top of the head, there it is below,\nSwinging back and forth.\nHawaii is a swing, it is like a rope that draws the swing;\nBy the pendulum swung by thee, O chief, by this chief is the overthrow. 90.\nHe looked this way and that in fear in the jungle\nWhile the slaughter raged, not sparing any.\nThey rushed as a rushing stream,\nLike the smoking oven of the volcano\nWhen the rising steam ascends to heaven; 95.\nAs the constant restlessness of the high surf\nWhen the soft coral and the hard are thrown together on the beach;\nSo is thrown together the refuse of the island.\n\n\n\n\nCANTO IV.\n\nThe whole land belongs to the chief,\nThe chief holds the inland and the ocean; 100.\nFor him is the night, for him the day,\nFor him are the seasons, the winter, the summer,\nThe months, the seven stars of heaven now present.\nAll valuable property, above and below,\nThe chief holds all fixed property; 105.\nAll property that floats ashore, all fowls that light upon the land,\nThe thick-shelled broad backed turtle, the dead whales cut up,\nAnd the annually appearing uhu.\nLet the chief live the highest! let him ever live a chief!\nLet him be borne along with honor among the short gods and the long gods, 110.\nLet him go forth fearlessly, the chief in possession of the island.\nGet up a dance, dance upon the dance-ground;\nLet the dancers rise and fall in ranks throughout the islands,\nAs in going up and down along the tiresome road through Hilo,\nAnd passing on from ridge to ridge. 115.\nSpoiled meat are Kau and Puna.\nThey early peck each other as broods of fowls;\nThey early peck each other back and forth.\nWonderfully they act! how shamefully they behave!\nShame is their pleasure, how great their disappointment! 120.\nAlas for them; they are greatly disappointed.\nMuch less shame to the crown had he fled to Kailua in Kona.\nThere would be a less shame in that, but this shame exceeds the others;\nThey exceed in badness, deafness arises with one accord.\nThere was entire stubbornness, windy Kau was deaf at Keaa. 125.\nTreacherous is Puna at Leleapiki as seen at Nanawale.\nHilo is making mischief at the sand of Kalalau.\nShe is rendered powerless, Hilopaliku is bound with hands behind.\nShe stands ashamed, she wanders a vagabond in the mountains;\nIn the uplands of Laa, in Paoole. 130.\nUnsettled, the people only stay, liable to be driven off;\nTheir bodies carried off, the land is useless;\nCut up in patches, the people live by sufferance.\n\n\n\n\nCANTO V.\n\nThis has grown into an island sacrifice by the chief,\nO Malelekuala, O Pokikaina, O Kahuaole, O Naka, 135.\nO Kakae, son of Kahekili, the offering prayer is now made.\nThe sacrifice is proclaimed aloud to the one father:\nThe fresh honors of his kingdom\nAre drawn along before him as a dead body slain in battle;\nThey are dragged hither, the districts are drawn with ropes. 140.\nWho is this person, O chief, now to be offered in sacrifice?\nLet the multitude shout aloud. We, we two here, men of Kukapalani,\nFrom above is the man to be sacrificed.\nWhat sacrifice is this? A sacrifice of the Island.\nThe chief has a royal robe, the swelling bud of a chief is his child. 145.\nThe prayer by night and by day belongs to the priest declaring ancient times.\nIt belongs to the god to reveal the long past, it is for the people to sustain the land everywhere.\nThe chief offered a sacrifice, the island was free from war.\nThe chief offered Puna in sacrifice, of a small part of Kapueokahi.\nWhere the air is dry, the land is burnt, the pits have no moisture, 150.\nIn the dark world, no clouds float.\nThe torches of the lands are set up, the sea-moss stands erect for the chief.\nTo the pious one, to the chief, belongs the island;\nTo the resident under Ku, the chief greatly loved by Lono;\nA precious one to the forty thousand gods; 155.\nA descendant of Maliu also of Kaekae.\nConceived and born of such, he wishes to act the pious man.\nWhile even yet unborn, the chief was a breaker of nuts,\nHe broke the young coconuts of the night\u2014\nFresh coconuts of clear water, clear as the light. 160.\nAkea remained unknown in ancient times, now appears upon the rostrum.\nAppears the wonder of the island.\nThe image gods now stand full in their places;\nIn the house built for the gods, there the people hear the worship.\n\u2019Tis ours to listen to the sounds we now hear, 165.\nA sound of island flight perhaps.\nNot indeed long ago the island people fled\nAt the setting of the sun; Hilo fled in the evening,\nPuna fled in the morning, at the sun\u2019s high noon Kau fled.\nAll done quickly in a single day. 170.\nQuickly were they subdued by strength, dizzy the island rolled over and over;\nHawaii was tamed by the chief and his warriors;\nThey consult respecting the koali blossom, a balm for the eyeball of the island,\nThat the obscurity of the eye might cease.\nThe white matter flows out from the eye, 175.\nThe wild gushing tears cease to fall.\nThe island also was untamed, that the chief well knew.\nOn his becoming guardian it was more and more tamed,\nIt was caught with a rope, the voice soothing the island was a net,\nIt was well fed with the bait, it was choked with the cuttle-fish. 180.\nHe fed the small fish, he gathered them together like the bonito,\nHe filled their open mouths with the bait.\nStreams of country people of the island follow;\nHere the red tail of the land sweeps around\nLike a well fed favorite dog. 185.\nShall these lands escape from Kaiolenakamau,\nThe first of soldiers that ever appeared?\nHe is a soldier of uncommon personage, strangely unlike another,\nThe hair of his head stands erect;\nBristling upwards are the hairs of the head of Keohohiwa. 190.\nA dark redness all over had the chief;\nA ferocious boar, a swine strong rooting,\nUp-turning the islands;\nThe island is enlarged by the chief, he obtained it in the day of [his] strength.\n\n\n\n\nCANTO VI.\n\nThe chief is strong in exercise\u2014rapid in movement. 195.\nThe breaking light of morn, the sudden flash of light is Leimanomano.\nThe Haili, the strong bird, bearing off the living men;\nThe bird floating high in air and singing in its flight, the Kiwaa flying with a song.\nThe hovering Io gently floating off,\u2014the progenies of chiefs.\nHalulu and Hiapo are the pins fastening the parts falling to pieces. 200.\nThe strong reef of the land, the flocks of Koae, a bird descended from Kuala;\nA blossom breaker, a fine rain of a high cloud on the bud of the island.\nThe tail feathers guide, the long tail of the bird of early flight;\nThe Ao singing loudly is the chief, he flaps his wings upon the mountains;\nHe flaps his wings upon the mountains, waking up the mountain people of Haili. 205.\nThey are suddenly aroused at the boldness of the chief;\nThe chief shows himself bold at Kukuipahu;\nHe commanded with a loud voice, there is great silence above;\nThe loud voice cried, the people all fled quickly;\nHilo people ran inland, they rushed inland of Makaholo. 210.\nThe head of the upland is broken,\nVery much broken by Akakalani; astonishing was their cowardice;\nThe hair of the coward trembles; full of fear, he crawls away and crouches like a fowl,\nTrembling at the voice of the soldier,\u2014the chief,\nHis voice sounds on high like a voice of thunder. 215.\nBut the chief is a fowl sitting quietly upon its roost.\nAstonishing is the transfer of Hawaii!\n\n\n\n\nCANTO VII.\n\nHawaii is a cock-pit, on the ground the well fed cocks fight;\nThe chiefs fight, the dark-red [cock] the bird awake at night for battle;\nThe young man fights bravely, Loeau the son of Keoua. 220.\nHe sharpens his spurs, he picks up something;\nHe scratches in the ground of this Hilo,\nOn the sand of Waiolama.\nHe plants the soldier\u2019s standard, the dust is raised on high as in a whirlwind;\nQuickly flows the perspiration on the brow of Laniulimahiia; 225.\nThat he might secure the battleground of Mokuohai, robbed at Keei;\nThat he might collect the property staked, at the sand beach in Hauiki.\nThere was a chief, this was a chief; the stake was the island.\nThere [at Keei] the property was staked, the game was played to utter loss.\nHe strikes the goal, he counts double, he quickly counts what he has gained. 230.\n\u2019Tis he who staked the land, he claps his hands, he is the chief who staked the island.\nThat chief was Kauikeaouli, this chief was Kalaninuilanimehameha,\nHe is the person who caused the flight.\nDid he flee secretly, did he vanish in darkness?\nDid he gain a secret hiding place? No, 235.\nHe fled at noon, while the sun was high.\nThe small man saw him and the large man;\nThe tall man saw him and the short man\nAt the camp ground of Akahipapa.\nThou gavest up thy life, thy death; 240.\nThe south land and the north are gone;\nThere they are now lost, grudge not to yield them, dispute not, hold not back.\nGive up to him what he has gained, with his joy,\nThat his followers may be glad, the high officers of trust.\nHe is a well fed fowl, the chief is a finished man. 245.\nWarmed in the fire-house until the stiffened feathers rattle;\nOf varied colors, like the many colored paddles, like the piles of kauila timber.\nThe feathers rise and fall when the cock spurs;\nThe cock spurs south and then spurs north,\n\u2019Till one great spur blow of itself 250.\nHits the head, he flees, much wounded.\nThe chief bites like a dog, he scratches the ground like a fowl;\nThe foot scratches, the soft dust flies upward,\nIt sweeps past, the dust is raised in frequent whirls toward heaven.\nThe dust in great clouds appears from the mountains, in yellow flames the red dirt passes to the sea. 255.\nLike the coming of a red shower, so is the soldier\u2019s person, the chief.\nHe is the chief, the son of a chief.\nIs the chief the soldier that he should take pleasure with the holua?\nWill he talk deceitfully to please the deceived ones?\nThey are boasters who occupy the house; 260.\nThose boast without cause who enjoy the island.\nA multitude of parents will waste, holding what the mind has proudly laid up;\nThey eat at leisure, sitting on their hams, in small and in large houses.\nThe full supplied plate is the wooden plate.\nThe high raftered sleeping house with shelves across, 265.\nThe long house, the eating house of women.\nThey spread down the rushes; upon them they spread the mat;\nThey lie with heads on pillows raised in dignity.\nThe fly-brushes at the door wave to and fro, the door is shut, the black kapa is drawn up.\nRun, hide a little in quiet sleep, dismiss fatigue and care. 270.\nThey take their siesta, \u2019tis silent where noises are forbidden.\nIf they sleep two and two, double is their sleep.\nPleasant is food of large landed men.\nIn parrying spears the chief was strong, breaking their points was sweet.\nPleasant in the season of fish or food, when he is filled with both. 275.\nThou art satisfied with food, thou common man;\nTo be satisfied with lands is for the chief.\nHe says, \u201cI will eat, I will consume the sweet remnants.\nThe bundles of food around the country.\u201d\nThe thoroughly baked food of the island; bring here, 280.\nBring here, let the chief eat.\n\n\n\n\nCANTO VIII.\n\nLet the chief enjoy Hawaii to wrinkled old age,\nThe noble sea-moss walks the chief, a noble upright chief;\nAn upright chief; an upright chief, entirely upright;\nEntirely just he shall enjoy the land. 285.\nHe enjoys the land Hawaii of Keawe.\nHawaii is from ancient times, Keawe is recent;\nThe chief Malela was thy predecessor.\nMalela arose, the strong east wind,\nThe furious east wind, when it rushes on like fire; 290.\nBut the strongest east wind is the chief Akaleiohua,\nOf Kalaninuilanimehameha the kapu chief.\nA real kapu chief, all sacredness belongs to him;\nDeep homage is his or burning; the chief\u2019s attendants all bow to this chief.\nHe is, first, a high chief; second, of late a conquering soldier. 295.\nThe chief is the man, the high soaring bird of Ku.\nA man from the very high place, the high place of the wind of Laa.\nThe Kameeliko of the high chief, the descendant of Hoomilialau,\nThe source of winds which come forth and become men.\nThe chief comes forth a man but god like. 300.\nThe beginnings of the winds as they come from the clouds;\nThe bud, the swollen bud, the opening, the leaf of the wind;\nThe wind, the whirlwind breaking vegetation;\nThe wind, the whirlwind twisting bananas.\nThe bananas of Humuula are twisted, defiled by the chief: 305.\nThe remnants of bananas by Palila eaten, even the lower, small ones;\nAll are swept away by the chief, yea every one,\nFrom Kaholoiki to Kaholonui.\nThe large banana fields sacred to Niheu twisted in their rows\nOn the upland of Wilikulamanu, at Laumaiakemilia, 310.\nAt Laumaiakenahae, at Malele, at Malaekahana,\nWhen Kahikolani and Puukahonua were chiefs of few men of the island.\nThe strong one at Wawau, whose children are the present lawless race.\nThe windy form is his, the raging wind and the soft breeze,\nThe strong kona of six teeth, of the province of Heapuku; (konohiki) 315.\nThe wind in sudden gusts, that is it of Hanaia when it shall come;\nThe stirring wind, the sweeping rain, the double forced storm of winter;\nA straight down falling rain, the rain without wind, with wind as at Kona;\nThis is the chief, the strong wind, the wind of Kona,\nThe strong rushing wind breaking down villages, 320.\nLaying waste the land, the very Kamaniheunonea.\nThe bearded beauty, son of the chief Kuakaa,\nWho overturned the hill-top swept into silence by the chief.\nThe upland of Pumaialaukupono on the top of Laa;\nCalmly the chief sits at leisure 325.\nUpon the mountain neck of Kumoho;\nResting the foot on the top of high Kumoho.\n\n\n\n\nCANTO IX.\n\nExalted sits the chief and from on high looks forth;\nHe views the island; far down he sees the beauteous lands below.\nMuch sought after, hoped for, the island as sought for is seen, 330.\nIt stood plainly, it was examined carefully;\nThe timbered capes of Puna were examined;\nKau burnt with the sun was scrutinized, \u2019twas kicked at with the foot;\nThe top of Maunaloa is looked upon;\nLike a spotted mat is seen the mountain top of Papai, the mountain range, 335.\nThe top of Kaiholena trembles, and the still higher head of Kaumaiikaohu.\nThe highlands of Pakua are cleanly swept of people, and thus they lie\nAs trodden by the soldiery, the short maloed soldiers of the chief.\nYe robbers, ye vagabonds, ye poor without land,\nYe wanderers in the highway, ye people of Kaipuu in Kapapala; 340.\nYe have been broken by the soldiers, the forest is clean swept away;\nIt is all swept off; the spittle is corrupted;\nThey are all mixed up, greatly demoralized, being rubbed together.\nThe multitude who labor, the people of Kaunuikuamakani;\nThe froth, the low common people; 345.\nThe mass of common people; the bald-headed;\nThe multitude of farmers of Kau;\nTo cover with bundles of grass the road of Kapaukua.\nIs the chief thy companion that you should dare to rebel?\nDo you play the game of moa? This is another thing, a chief! 350.\nHe is a chief! a fighting chief! The common people fight with common people;\nThe low fellows with low fellows as they say; the clod-hoppers with the servants.\nGreat pity for thee,\u2014be greatly ashamed,\nThou little sneaking dog; thou branded servant;\nThou ancient resident of Naalehu; thou wast sent for to be hanged. 355.\nThe wakeful birds from ancient time remain.\nThe vagabond, unstable as the wind, stays on the cape of Kunounou.\nSlaughter upon slaughter, Koolau\u2019s people were trodden under foot.\nThy sandals, O Kohala, send and trample down, O Kona;\nStop thy wicked mouth against the chief, 360.\nThe sorcery of Kahaulu,\u2014his worthless words of double meaning,\nThe guilty one of great offenses, let him die. Is there destruction for the upright?\nShall he be thrown among the boxers? No.\u2014\nHe only should be kicked\u2014kicked often with the foot.\nThe dead tree\u2014now a common man. 365.\nShall there be a royal slaughter made for you? Let him be set apart for the spear;\nFor the long-speared soldier of Lono;\u2014speak to the sharpening stone;\nThe wooden broadsword of two edges; the ene weapons of sharp teeth.\nHe is the great ulae with sharp projecting teeth.\nSuch was thy instrument to destroy the evil. 370.\nIs it an evil to increase hereafter? It is an evil to be shunned,\nIt is a small offense in the list of chiefs? There he showed his face;\nA grandchild of a servant,\nBorn of ancient Hana of Kahuku;\nThe children of orphans, tossed back and forth; 375.\nA criminal on the sea of Kaaawa, according to the law of Kaihehee.\nThe sea-moss floating ashore at Kauwahine;\nSea moss floating, sea moss a watcher guarding the harbor.\nYe are brought hither as a beacon for Unulau,\nTo be a guard for Halaea; death crawls there from Oahu, 380.\nA thrifty growing plant extending to Kau;\nIt shoots up, leaves out, and sends forth branches there.\nBring here, O bring here; bring here the prisoners for slaughter:\nSlaughtered inland, slaughtered by the sea-side:\nA slaughter with defilement of blood, thoroughly destroyed. 385.\nA place bound in darkness, awful darkness;\nA place bound in darkness, thousand fold darkness.\nA shark going inland is my chief,\nA very strong shark able to devour all on land;\nA shark of very red gills is the chief, 390.\nHe has a throat to swallow the island without choking.\nLands in working dress are Kau and Puna;\nLands where my chief may freely go, as thou knowest.\nPuna is a land where he may eat himself alone;\nIt is a land unfortified for my chief, thou knowest. 395.\nHilo is a land not surely captured for my chief, thou knowest.\nKeaau of Waiakea is a fish calabash, the cover is Olaa,\nWhat belongs to other calabashes, belongs to Lawalawaihonua.\n\n\n\n\nCANTO X.\n\nLawalawaihonua and company was the large calabash,\nThey were cut up short as if for a small dish; 400.\nCut up small and mixed together.\nThey were stirred together in the gravy dish:\nThey gave them into the gravy dish in clear water;\nInto the royal dish of the chief of Hilo.\nIt was polished by Imoku till beautiful, 405.\nThe wooden vessels [calabashes] of Kulukulua.\nFetch the bambu, bring here the bambu,\nThe sharp bambu of Lono.\nBring here, bring here,\nBring the [sharp] bambu of Lelepakalani. 410.\nLet the red flesh of the island be cut,\nIt is dark colored flesh, it is sweet-tasting flesh.\nLet it be cut through the navel flesh where it is sweet.\nThat is fat flesh, the flesh of the lower abdomen;\nLet the hinder part be cut, the tail of the land. 415.\nWrap it up in ki leaves the first fruits of summer.\nCut off the head and put it in the oven\nFor a supply hereafter.\nLet fuel be brought from inland of Lanipae\nWhere the kalo is small. 420.\nWe two are dead by the large kalo, dead\u2014\nDead in the heated oven of the pious parent\nWho walks straight forward a Kukoae [as a god],\nHe goes after [the enemy], he is dead, is dead indeed.\nJust now died the offender for breaking kapu; 425.\nGiven up to the prayer of the priest\nThe dead body in the sea, and mutilated in death.\nThou are dead, O Hainalua,\nThe land is slain, Ku is fled abroad;\nFled together sinking and rising [as gods fly]. 430.\nThou art flying hence, O Kupalena.\nThe red tail of Hahomea\nBreaking through indeed the forces of the leaders;\nThou art jumping to the upland of the island;\nThou art leaping to the Hikiku; 435.\nThou are leaping to the Hikimoe;\nThat land is left behind.\nThe land has become the favorite\u2019s,\nIts breath even belongs to him;\nThe people all adhere to him; 440.\nTheir food indeed is baked kalo.\nThey fetch the stones from all the island round.\nHis master comes in the presence of Wakea.\nThe thunder on the ground, the thunder in the air,\nIt moves along over Punaluu and Papakiikii, 445.\nOver the plain where Kane was worshiped;\nOn the plain where Ku along with Lono [was worshiped].\nThere was adorning, the mixed sweet food of the land\nWas given into the mouth of Hainukulani;\nThere it was gathered, collected, 450.\nBy Luakaimoana [god of that place].\nThey were gathered in sufficient abundance;\nThe awa was prohibited by Kukailimoku;\nIt was the god\u2019s kapu through Malela;\nThe kapu also by the male gods; 455.\nBut they ate together with the female gods.\nBut his awa was prohibited Ulunae;\n[The priest] proclaimed a kapu, the adze rests;\nThe adze that was hewing at the eternal thought,\nAt thy offence of inward evil thought. 460.\nThere is the breaking of the kapu\nAt the stand of the god pardoning offence of Wakea.\nThe assembly of worshipers of Iku, by the power of Kihawahine,\nGreatly desiring to consume the land of Puna.\nThat is food for that many bodied woman. 465.\nFor the fish lying on the surface of the water; the milo below;\nFor the mullet swimming in the lake Waiwela,\nPassing thence to Waiakea,\nThrough Kula, through Kapoho, through Puehu, through Kumukukui.\nThe houses stood at Walekawahine, 470.\nThe capacious house built by the chiefs.\nLet him live forever. O let him live;\nLet the chief live, the royal festoon of Kiha.\nThis chief is thine, O Ku!\nLet the little chiefs under him live, 475.\nLet the father chiefs live under his protection;\nLet the soldiers live who fought in former times,\nLet the mass of people live\u2014the common people;\nThose who make the collected body of the island\nWho prepare and put in order the feasts. 480.\n\n\n\n\nCANTO XI.\n\nThe royal feast in the presence of Ku:\nKahuilalani giving food in abundance and overflowing;\nIn great abundance of food that men may live.\nHe has an abundance at the assembly of the chiefs.\nLet all the lands lie hushed in silence; 485.\nLet the chiefs assemble the multitude into a company,\nTo eat the good collections of the land.\nLet the land of Maui belonging to Kama be searched,\nAnd the four islands of Kalakaua;\nLet Oahu first be swept clean by Kuihewa; 490.\nLet the region of Ewa [be swept], even Lihue of Hoalani,\nO thou white land, thou child of Laa.\nThe land of Kauai appears belonging to Manokalani,\nThe island of Kealohikikaupea.\nCome ye [to Hawaii] and dwell with propriety; 495.\nSit down at the feast of the chief that he may be honored.\nThe chief holds a feast throughout Hawaii.\nThe line of separation is set up, a line from ancient times;\nThe cord, the sign of separation;\nAnd the chief is separated like the head-dress from the head. 500.\nThe cord [called] Mahilipine and Mahilika,\nThe cord manawaauea,\nThe cord even to show a person [not to enter].\nTo sit down also, to sit silently in rows\u2014\nThe knees alike, holding fast the legs, 505.\nThat the service might be proper in the congregation of the island.\nLet Kohala people crowd in; slip along a little,\nLet the valley people move over with Waipio\u2019s;\nLet Koolau\u2019s people go out separate;\nLet Hilo be beautiful to those observing, 510.\nThat they may see clearly the breasts of the people.\nLet Hiloone crawl upon the knees; so Waiakea,\nLet Puna stay, the land blown on by the wind.\nKau sits uprightly, sits quietly,\nKona sits undisturbed as in a calm. 515.\nKona is under a kapu respecting awa, they are in pleasure together\nFor the chief\u2019s sake, for Paiea, for Liloa.\nRed is the koaekolo, a koae from Nihoa.\nThe singing voice of the pleasure conch is heard;\nThe conch proclaiming a kapu is sounded, 520.\nThe kapu of the chief is determined on,\nThe sound rings through Kona, the awa is kapu;\nThe awa kapu by the chief, the kapu of the chief.\nThe living awa of the chief, let him live to old age.\nThe feasting awa of the chief till he walks with his staff; 525.\nThe feasting awa of the chief till he walks in a tremor;\nThe feasting awa of the chief till he goes on four,\nWhen he sits doubled up, bound fast, unable to speak.\nBut the king\u2019s awa causes men to sit still;\nThe awa of the kapu Koolei to the time when old age seizes the hands, 530.\nTo the sixth generation, to the seventh,\nTo the eighth, to the ninth,\n[Till the] chief becomes dark water.\nThe chief drank in Kona, at Kahaluu,\nOf the water of Waiakapo. 535.\nHe destroyed the youngest child of Umi\nIn the calm of Ehukaipo.\nIn the time of the hot sun when it was calm,\nIn the bosom of Ahuina there at Kailua\nHe ate to the full, was satisfied with the fat of the island. 540.\nLet the chief eat;\nThe chief ate the rich dainties of the land.\nHe ate consuming the property of the island;\nThe remnant was burnt, it was thrown into the pit of filth;\nInto the vomit of Hawaii. 545.\nInto the chewed matter of the chief throughout the island.\n\n\n\n\nCANTO XII.\n\nHere is thy island, O chief!\nThe top knot of hair of him standing erect;\nThe flowing dawn of the rising god [Oulu].\nAbove Oulu he lies 550.\nAbove the kapu gods, even Lono;\nAbove the relatives of ancient chiefs.\nO thou chief,\u2014\nThou Kalaninuikuhiwakawaka;\nThou dispersest light every way, thou showest thy descendants\u2014 555.\nThy descendants have passed before the chief.\nThere was the striking, the boxing is past;\nThe fighting assault, the royal contest;\nThe kapued prostration of the boxers,\nThe boxing going forth, he is the strong ohia; 560.\nThe ohia tree, the devoted to Ku.\nKu separates the ohias.\nWonderful is his exclamation.\nA broad leafed ohia, a heiau of living sacrifice\nBefore the heiau, even Kanoa. 565.\nThere shall be led the multitude of worshipers,\nO thou who hast destroyed the land!\nTell thou to the chief what is right;\nTo his counselors of the island;\nTo Ku, even Kunuiakea. 570.\nAt evening bow down at kapu service of the island:\nIn the morning put up the twisted cord over all the island;\nOn that day proclaim throughout the land\nThe konohiki is a leaning tree.\nO ye poor people, changing this way and that, 575.\nThe dark haired, the red, the standing hair, the curly haired, the long smooth haired;\nThe malo upon the loins;\nThe tatued thigh, the cunning mouth where the chief lives.\nThe multitude of that war,\nThe hosts of this war, 580.\nYe flatterers, stingy, slippery in thought, go farther off;\nYe whose office is swollen words, paying with vanity;\nTo please, to feed the vanity;\nTo satisfy [the chief] in his house.\nThe chief has a lameness, 585.\nThe parent is a kinsman, the kindred are possessors of land.\nThese indeed are the people about the king\nExciting him to go this way and that,\nTaxing themselves much to think for him\nSeeking out their personal skill. 590.\nPull away [ye advisers], pull away,\nLet the root of Kuaana be pulled up;\nThe tap root, the side roots of Kekuahuia;\nThe roots of Akaanuioleloloa.\nPick off its leaf bud and let it dry, 595.\nLet him sidle down.\nGo for the huli, let it grow thriftily,\nO thou chief! spread abroad, increase the people;\nAssemble the people for Puna, for Kukii,\nThese are all Kamehameha\u2019s people, 600.\nThe kapu of Lono is at an end.\nThe chief is engaged in religious thoughts and deeds,\nAt Wahaula [temple] is his engagement.\nThere indeed will end the passing year;\nThe chief will begin a new year in Puna. 605.\n\n\n\n\nCANTO XIII.\n\nIn years the chief united the districts,\nStood and defended the reports of the land\n[Which,] rising north, swept south in his island.\n[He] established the sacred temple of Lono\nAnd published relief for the distressed, 610.\nRemoving the defilement of his land,\nThus obliterating the distress of his land.\nThe time of restless wandering is past,\nThe fears are displaced by universal peace;\nPurifying the land, the living is in comfort, 615.\nTranquility pervades the masses,\nSilence prevails.\nThe chief changes; what is the chief doing?\nWhat indeed is the chief doing in front?\n[He is] standing to inquire of the gods, 620.\nTo recompense the lords,\nPiikua together with Leiau.\nThey were instructors of the day and night lessons.\nThe companions showed the kapu observances,\nCarefully [instructing] till the chief was proficient. 625.\nKauai heard it at Papaenaena,\nAt Hanahananui Laniakea,\nAt the house adjoining the land of Wakea people.\nSea waves are the teeth of Ku.\nDark clouds are the eyes of Ku. 630.\nOf Kapilikea, Kapilikea treading his island,\nSpreading the spider-web\nFor the spider\u2019s eradication of all ills.\nSwept is the island of trouble makers,\nClearly plain is the welfare of the land, 635.\nThe chief has established his authority,\nPlanted the food, restricted [it till] ripe, broke the sugar cane,\nThe bananas ripen, pigs are raised,\nThe dogs fattened, the cock\u2019s spurs sharpened,\nThe awa ripens, the wauke has fruited. 640.\nPlant the coconut of the chief,\nThe coconut of Kane-i-honua.\nRadiating the length of Hawaii\nHouses stand apart in pairs,\n[As] in the time of Wakea\u2019s reign. 645.\nGreat Wakea was the land\u2019s life of the chief Haloa,\nHawaii was part of his flesh,\nAt the foundation of the land.\nThey ate and were nauseated;\nThey were surfeited with wealth; 650.\nThe store houses were filled:\nThere was no space for garments,\nThe calabashes were stored within\nWith the prolific gourd of Kama.\nSeen covering houses and trees in growth, 655.\nGourd-hanging wiliwili at Naalehu,\nGrowing and fruiting on the trees.\nThe chief wielding the weapon strikes squarely on Hanakahi,\nBreaking Hilo\u2019s brains, oozing slippery at the thrust,\n[At] the slopes of Halai. 660.\nPaikaka is linked in companionship,\nStruck with the kapa beater the alaea water overflowed.\nBlood flowed, flowed below the wet land,\nChanging correctly the sacrifice,\nThat the sacrifice for Hilo [might] be acceptable. 665.\nThe sacred awa borne in procession,\nWith morning [gathered] awa,\nAs [an] offering for sanctification\nTo enlarge the power of the god\n[To] curse contending forces, 670.\nThose many composers\nThat informed him. Kona heard;\nThe stones were at once arranged in order,\nArranged from morn till noon,\nAt evening was seen some fruit of their labors, 675.\nThe fat oopu,\nThe okuhekuhe inhabiting streams,\nAn offensive fish of an offensive pond.\nOn the day following their disbelief,\nWe took, with my chief, 680.\nTook the authority with the land.\nThe chief possessed the flat land,\nPossessing even to the shore.\nThey had no land to be lorded over.\nThou wilt lord the floats of sea moss 685.\nOn the sea-foam.\nMovable has become the district,\nUnstable is the land by those fleeing;\nLike mixed arrowroot the tongue is disjointed,\nThe dark paddle of the lips. 690.\nThe boasting mouth has arisen,\nThe words of reply have passed,\nWakea has become parent,\nRemoved to the grassy nest.\nThey are stripped in the mountain, 695.\nHuddling at the summit,\nCovered with leaf-joined garments,\nTwisting uneasily in the sand\nLike a worm wiggling in the dust,\nDust was the warming garment 700.\nOf the many composers here.\n\n\n\n\nCANTO XIV.\n\nO Hina, O Hina of heavenly song!\nO Kiha, O supernatural Kihawahine!\nO Hina, O Hina of heavenly song!\nO Kiha, O supernatural Kihawahine! 705.\nO supernatural Kihawahine, the supreme head!\nIncrease the power of thy lord,\nThe power of thy chief, Umi,\nThat wise prophet indeed, that there\nProcured and ate the eyes of the body 710.\nOf the blanched crackled-back;\nSkin crackled as of the (shell-fish) ina,\n[Like] small female white rodents,\nWhite rodents fleeing to the thicket,\nRunning below Kahilipali, 715.\nDescending seaward of Kauwa.\nTogether they all fled;\nWith your lord did you flee,\nEntangling Hilo with wild waste,\nTo thwart the footsteps 720.\nOf Punanui Kumakahe,\nA noni-juice itch producer,\nA berry red is his,\nThe doubly enjoyed water is this\nWhereby the chief boasted of death doings, 725.\nBy the victory of his warriors.\nKanekapolei has capitulated,\nHe was indeed the war-club\nAnnihilating above Kopekope,\nDesolating by the unerring spear. 730.\nO chief, O distinguished one!\nO thou light, light of the island!\nThe peopled hills are Haui\u2019s victory!\n\n\n\n\nCANTO XV.\n\nBlinded are the eyes of the gods with salt,\nSeasoned are the edges of the eyelashes 735.\nThroughout the island of the chief\u2014\nStanding high stripping Hawaii bare.\nThe chief, who will he be?\nPlaced over the districts?\nWho are the settlers of the land, 740.\nThat can correctly point the finger\nTo indicate his portion of the district?\nTo send indeed,\nTo send by the numerous [followers]\nThose who supported the cause of the chief, 745.\nThe buoyant land growth,\nProducing people for the chief.\nThe increase of those twin chiefs\nKauwau together with Kiha,\nOf the branch of Mahi of I. 750.\nSevered was the elder brother\u2019s line,\nKeawe-i-kekahi-alii-o-ka-moku.\nThat belonging to the sister,\nThe chiefess Kauleleiaiwi,\nHers was the red encircling kapu, 755.\nThe red placed on commanding officers,\nLani-epa, the husband,\nLani-malama-iluna, the wife,\nLani-ae-ae, Lani-ae-ae,\nLani-piikoi-elelani, the husband, 760.\nTheir offspring [was the] chief Kupuaopa-i-ka-lani,\nPerplexed, many branched\nAre the births of the high chiefs.\nExcelled is the chief, sounds many voices,\nSimply saying in talking to you, 765.\nO great Kau, of dust eye:\nO Puna, of thorny pandanus:\nO Hilo-iki, of black edges;\nBorn approvedly was the lone one,\nA renowned head for Hawaii. 770.\nBorn and recognized by man,\nOnly a night man\nBut flesh before us.\nNo image man was this chief,\nNone followed [simply] for the fish for the food, 775.\nNor soldiers [simply] for the garments and the malos,\nThey were true warriors all.\nThey were [all] companionable, overcame the complaint,\nThe anger,\nThe quarreling. 780.\nThe frequent command\nEmanated from here,\nTo send indeed,\nTo send and bid the chief to awake!\nThey awoke at midnight in response, 785.\nThey hastened and lit the lamps,\nPartook of the food, partook of the food.\n[They] considered the prospects,\nMeasured off the line of the fisherman,\nFastened on the fish-hook securely, 790.\nFor the fish, the fish,\nThe canoe,\nThe paddle,\nThe bailer,\nThe seating. 795.\nCarrying,\n[And] departing.\nGo and embark the land-fisher.\nWide are the shallows for fishing,\nThe ocean is broad, it is unconfined, 800.\nFrom that sea to this sea,\nFrom Kumukahi to Alenuihaha [channel].\nThere the fishermen prosecutes his fishing,\nPointing truly with the finger,\nCompletely closing the channel. 805.\nThe land was safely guided that day.\nSend indeed,\nSend indeed, O chief,\n[The] declaration is raised.\n\n\n\n\n\n\n\n\nHAUI KA LANI.\n\nHE WANANA NO KA MAKE ANA O NA AINA IA KAMEHAMEHA.\n\nNA KEAULUMOKU.\n\n\n PAUKU I.\n\n Haui ka lani, [590] ka mauli [591] au [592] honua,\n He mauli hau [593] lani, malolo [594] auhee\u2014\n He malolo auhee hulimoku [595] keia;\n He ana [596] hanui keia no ke auhee la!\n He manomano [597] no ke auhee huli moku, 5.\n Ke hai mai nei ka po [598] i ka hee,\n Ua ka [599] ilaila kuu po [600] auhee\u2014\n Kuu po maoli; [601] makole, ka ala,\n Hina wale [602] i ke ala kapapa, ke one;\n Ke au [603] me ka honua, 10.\n Ua lilo, [604] eia la ia ka lani, [605]\n Ua hele [606] kino alii, ka hanohano,\n O ke kini hoi [607] i kahi kiekie,\n Aia hoi i kahi haahaa; [608]\n Ua luia, [609] ua helelei, ua hune, ua make, 15.\n Ua pepehi wale ia kana wahine, [610]\n Ke ku la na kii [611] elua i ka paupau make,\n Ka hale make [612] ia lakou, ka hale ola ia ia nei:\n Ka lanakila [613] ia ia nei, ke auhee ia lakou.\n Ua hee kela aina [614] he alii make, 20.\n He malama aina i o Hoku, [615]\n Ua omea [616] ia ke kuahiwi\n Ku kamaehu [617] owela [618] uluwela ka lani.\n Ua kamae, [619] ke ku nei ka maea lani,\n Hakoko [620] maea ka po hahana koehana ke ao, 25.\n Ua maea [621] lani, wela ke kuahiwi,\n Ua kaiopua [622] kaiawe [623] na mauna,\n Ua lele ka hoaka [624] o ka aina,\n Ka uhane [625] o ka moku eia iluna,\n Ua ikea [626] na iliili a Palila. [627] 30.\n Ua hoolei [628] ia i kahi make,\u2014Kau make la,\n Make [629] Kau e lakou nei,\n Ke newa mai nei [630] ka uhane,\n Ka uhane kinowailua [631] o ka aina,\n Ke kinowailua o na kolu [632] o Kau, o Puna, o Hilo. 35.\n E oe kala [633] i hee ai, he luahi kahiko, na ka lani,\n Ua noa i ka hai ia e Ku. [634]\n Ua laumiloia [635] na uhane, ua make,\n Ua lele i ka lua pau [636] aia i ka lua mihi ole. [637]\n\n\n\n\n PAUKU II.\n\n Nani [638] lakou e mimimihi [639] nei, 40.\n Ua mihi [640] aku ua mihi mai,\n Ua haakulou [641] wale ka noho ana,\n Ua kalele [642] na lima i ka auwae,\n Ua ai [643] i ke ana i ke kenaa,\n Inai [644] i ka ia o kanaka, o ka ia mau no ka hee; 45.\n Ua hoaa [645] ia no ka make, e Kalanimakua e.\n Make Puna [646] e! make Puna!! makemake Puna!!!\n Ua na [647] ka noho ana, ke kaili nei ka nae,\n Ua kaahiki mauliawa, [648] ua kona mauliawa ke ea,\n Ua lilo [649] ke ea me ka hanu, ua haalele loa ke aho: 50.\n Haalele lakou [650] i na la, i kahi mehana,\n Lilo lakou i ka po i kahi anu;\n Kaa [651] i ka hakapo i kahi koekoe,\n Lilo ka la, ka mehana ia mehameha, [652]\n Lilo ke ao [653] ia Kalanimakua ma; 55.\n Noho hookahi [654] makua i luna o ka moku;\n Kau i ka puaneane [655] ola ke alii,\n Ola ka lani i kona haili make, [656]\n I ka haili make o kona aina,\n I ka haili [657] make o kona moku o Hilo; 60.\n He ano make [658] o Hilo\u2014Waiakea;\n Lumia [659] Hilo i kaulu o ka make,\n Lele [660] make Hilo, hilo ka make ana o Hilo,\n Make Hilopaliku, [661] ke uwe mai o Hilo nei make,\n Aia make-a [662]-make loa Hilo, nalo i ka polioia. 65.\n\n\n\n\n PAUKU III.\n\n Make na moku [663] ia ka lani,\n Uuku [664] wale no Hawaii i lomia i ka poho o ka lima,\n Kapauu [665] ana i ka akau;\n E ike [666] oe auanei i ke Akamahaoaina, [667]\n I ke kama [668] a ke Kupu\u2014apa,\u2014Kalanikupuapai kalani, 70.\n I ke keiki [669] hana a ka lani, i ka hakoko ae moku,\n I ke kaina [670] o ka luahine komo Papa [671] ke kui hema,\n Ke kipu [672] ka aina ka lima aiwaiwa, [673]\n O ka lani o Aneheaulaweaina, [674]\n Ka lima akau [675] o Alapauilamoku; 75.\n Ilaila ka oikepa [676] lua o Hinamoe, [677]\n O kahi ia, [678] o ka make i waiho ai,\n O ka hele ainewanewa [679] ole ia:\n Lalau ka lani [680] la, moa\n Opaha [681] kua i olomehani. 80.\n Hookui [682] a puni, haihai hahai moloku moloalo.\n Haka iwi [683] o ka aina, manunu ka iwi o ka honua\u2014\n Uina [684] me he pali hiolo la.\n Ua hano, [685] ua kekee, kaka ka lani,\n Kaka ka lewa [686] haule, lele walawala, 85.\n Ke aupio [687] ka manea [688] o ka moku;\n Ka auae [689] aia iluna, o ke poo, aia ilalo\n Hoolewalewa ia, [690]\n Ka koali [691] Hawaii me he kaula ka pinao la.\n I ke kaiewe [692] e ka lani, na ka lani nei auhee, 90.\n Ua makaio [693] i ka nahele;\n Ke makawi [694] ka luku ana,\n Ua mio [695] aku la mehe wai la\u2014\n Me he umu puhi [696] la na Pele,\n Ke ku o ke \u2019hu [697] i ka lani; 95.\n Me he lumanawahine [698] kaikoo\u2014e\u2014a\u2014\n Ku ka puna [699] ke koa i uka,\n Ua limua [700] opala ka moku.\n\n\n\n\n PAUKU IV.\n\n No ka lani [701] ka moku, ka honua,\n Ka uka, [702] ka moana no ka lani; 100.\n Nona ka po, nona ke ao,\n A, nona ke kau, ka hooilo, ka makalii, [703]\n Ka malama, [704] ka huihui hoku lani e kau nei.\n Ke kapolapilau [705] oluna olalo;\n No ke alii ka ukana kikoola; [706] 105.\n O ka haopae, [707] o ka manu pae i ka honua,\n O ka ea [708] makaulii mo ka palaoa,\n Ka uhu [709] kai o ka makahiki.\n Niaupio [710] ka lani, ke kupa ai au, [711]\n Kaa niau [712] ka lana, ke \u2019kuapoko, ke \u2019kualoa; 110.\n Holo kapapa, [713] a he aliiaimoku o ka lani;\n Ku ka hula, [714] haa ka papa haa,\n Ulu papa [715] mahimahi na moku,\n I ka pii, [716] i kana pii, pii ke ala o ana Hilo,\n I kana lapa [717] i kana lapa. 115.\n Io alaulau Kau me Puna; [718]\n Ai koke [719] no i na io o hanamoa,\n Ke kiko koke, ke kiko aku, ke kiko mai.\n Nani wale lakou [720] e hoohohoka mai nei.\n Lea ka hoka [721] i ka nui o ke ahuawa; 120.\n Aloha ino [722] lakou e hoka mai nei;\n E hapa ka hoka [723] i kalei e hala i Kona, i Kailua la\u2014\n Eia ka hokahoka [724] iho alaela, he kela keia no ka hoka\n He aiwaiwa nei, [725] he aa pii lokahi,\n Aia ke aa [726] wale la no, aa Kau, makani i Keaa, 125.\n Apiki Puna [727] i Leleapiki ke nana la i Nanawale,\n Lalau wale ana o Hilo one [728] i Kalalau,\n Ua oki i opeana, [729] opea iho la Hilopaliku, [730]\n Ku wale [731] ana i ka hoka, kueo wale ana i ka mauna,\n I ka uka o Laa [732] i Paoole. 130.\n Aole kohukohu [733] ka moe wale ko ka aina makee wale,\u2014e\u2014\n Kai na kino, [734] ka aina lapa wale,\n Ka hoomoku hoomoku [735] wale iho no.\n\n\n\n\n PAUKU V.\n\n He ulu alanamoku [736] keia e ka lani,\n E Malelekuala, e Pokikaina, e Kahuaole, e Naka; [737] 135.\n E Kakae, [738] a Kahekili ke kani mai nei ka alana,\n Ke oho [739] alana makuakahi,\u2014\n Ka hulu kupu [740] o kona au.\n Ke kokoia [741] mai nei me he heana la;\n Ke kauo ia mai nei, [742] ke koloa mai nei ka moku, 140.\n Owai la ke kanaka, [743] e ka lani, e alana mai nei?\n O hooleia ae, [744] o maua o maua nei o Kukapalani,\n No luna ke kanaka [745] e alana mai nei,\n He alana aha la keia? He alana moku.\n He hulu alii [746] ko ke alii, he liko alii kama\u2014 ke\u2014 145.\n Ka haipo me ka haiao, [747] ko ke kahuna hai kupua; [748]\n Ko ka akua-haiamio, [749] ko ka aina o makia ahuli-honua.\n Hai ka lani [750] la noa ka moku.\n Hai ka lani ia Puna [751] ka kolii Kapueokahi; [752]\n Maloo ka lani, [753] wela ka honua, ka lua hau ole, 150.\n Ka po, [754] aole ao nana e lele.\n Ku ka laulama [755] o na moku, ku pono ka limu [756] i ke alii,\n Ka haipule moku o ka lani,\n I ka hoanoho [757] o Ku o ka lani, he hiwahiwa na Lono,\n He hikuhiku [758] na Kiniakua. 155.\n He kupu na Maliu, [759] na laua me Kaekae.\n Hookauhua i ka opu, hanau mai [760] no mai loko, e ake no e haipule,\n Iloko noki o ka opu, ka wawahi hua o ka lani,\n Wahi ka niu [761] maka a ka po,\n Niu maka [762] o nolaelae malamalama moakaka 160.\n Waiho wale kahiko [763] Akea, ikea kahua o Waiali, [764]\n Ikea ka hipahipa [765] o ka moku,\n Ka pae kii, [766] ka pae newenewe;\n Ka hale hau [767] a ke \u2019kua, hoolono wale iho\u2014\n Ka kakou ike [768] ia pihe e wa nei. 165.\n He wa hee [769] paha no ka moku,\n A o [770] no ka! e kala i hee ai na aina;\n I ke kulu [771] ana \u2019ku a ka la, hee Hilo i ke ahiahi\u2014\n Hee Puna [772] i ke kakahiaka, i ka aluna awakea o Ka\u2019u\u2014\n Puni koke [773] no i ka la hookahi. 170.\n Kaele [774] ua make ikaika, poniuniu pokakaa ka moku,\n Laka Hawaii [775] e ka lani ma,\n Wa iho la i ka pua koali, [776] ninia i ka onohi o ka moku,\n I pau ka pohihi [777]o ka maka,\n Kahe ae ka walekea [778] i waho, 175.\n Pau ae ka waimaka hihiu.\n E hihiu [779] hoi ia moku ua ike pono ia ka lani,\n I kona kahu [780] e laka\u2014e laka ai.\n Ua hei [781] aku la i ke kaula, i ka upena mali-moku he leo;\n I kupalu ia i ka maunu, [782] puua ka waha i ka muhee; 180.\n Ua hanai [783] ia i ka iao, ua hoolulu ia me he aku la,\n I kimokimoia [784] i ka hauna,\n Hahai [785] wini auka ka moku;\n Eia ke ka mai nei [786] ka hielo ula o ka aina,\n Me he ilio welu [787] moe poli la. 185.\n E pakele ia aina [788] ia Kaiolenakamau,\n I ke kumu [789] o ke koa i puka mai ai;\n He kino pahaohao [790] o ke koa, he ouli e wale no,\n E wanahina [791] ana ke poo,\n E okalakala [792] ana i luna na oho o Keohohiwa, 190.\n He moano-hiwa-puni [793] ka lani,\n He kea [794] makaiolelepa, he puaa eku ikaika,\n E haulani ana [795] i na moku\u2014e\u2014a\u2014\n Puipui ka moku [796] o ka lani\u2014a\u2014he loaa i ka la ikaika.\n\n\n\n\n PAUKU VI.\n\n He ikaika-hiliau [797] ka lani o ka neiku, 195.\n O ka malio [798] o ke aka, o Akaleimalio [799] o Leimanomano,\n O Haili [800] o kaunuanalau ka manu;\n Ka manu iolana [801] i ana, o Kiwaa o lele ia\u2019na;\n O ka io lele [802] mapumapu, o na pua o ka lani,\n O Halulu, o Hiapo, [803] o ka makia, lelehuna i ka apana, 200.\n O ka pukoa kani aina, [804] o ke koae aulele manu a Kuala,\n He a, [805] he haihai pua, [806] he naulu kaupua likomoku,\n Ke kaapeha [807] o analio, ke koo o ka manu leinapawa;\n Ka ao [808] kani koha he alii, i kani ka poa i ke kuahiwi;\n Nana poa [809] kuamauna, hikilele ka uka o Haili, 205.\n Puiwa [810] i ka paha a ka lani.\n Paha ka lani [811] i Kukuipahu,\n Kani ka ikuwa [812] a miha iluna,\n Kani ka laka [813] a haalele, a haalele wale\n Nakolokolo [814] i uka o Hilo nei, i uka o Makaholo. 210.\n Wahia ka manawa [815] o ka uka,\n Nakaka [816] e Akakalani, ka i ka ai a ka haiwale\n A li ka hulu [817] o ka hohe, wiwo a kolo a moa ka noho,\n Weliweli [818] i ka leo o ke koa o ka lani.\n Ke heu [819] mai nei maluna me he heu la na ka hekili\u2014e\u2014 215.\n A o ka lani [820] o ka moa i kau i ke kau,\n I ka [821] i ka ai o Hawaii!\n\n\n\n\n PAUKU VII.\n\n O Hawaii kahua, [822] ilalo e haka [823] \u2019i o ka moamahi,\n Hakau [824] ka lani ka ulahiwa, ka moa ala po i ke kaua,\n Haka koeleele [825] ui o Loeau a Keoua, 220.\n Walu [826] ke kakala, pikawai,\n Huai [827] i ke kahua o Hilo nei\n I ke one i Waiolama.\n Hoonoho ka uli [828] koa iluna, hoahoaka iluna ka lepo,\n Iho [829] koke i ka hou i ka lae ko Laniulimahiia, 225.\n I ko ai [830] i Mokuohai, i hao ai i Keei,\n I ohi [831] ai ka pili me ka mau, i kahi one i Hauiki.\n O ka lani kela, [832] o ka lani keia, koi moku ilaila,\n Koi kaakumu [833] ilaila, koi pa i ke paho,\n Pa i ke kumu, [834] helu palua, helu koke no i ka puni eo. 230.\n Eia koi aina, [835] puo ka lima, oia koi moku o ka lani;\n O kalani Kauikeaouli [836] kela, o Kalaninuilanimehameha keia;\n O ka mea [837] nana ke auhee.\n He hee malu auanei a nalo i ka poeleele?\n O loaa uanei [838] i ka hunahuna? Aole\u2014 235.\n I hee [839] no i ke awakea, iluna nui no ka la,\n Ike ke kanaka iki ke kanaka nui, [840]\n Ike kanaka loa kanaka poko.\n I ha papa [841] la o Akahipapa;\n Haawi oe [842] i kou ea, o kou make, 240.\n Lilo ka hema me ka akau.\n Ala, [843] lilo, mai welawela, mai e\u2019a e\u2019a, mai puniu,\n Waihoa [844] ko ia nei ko, me ko ia nei olioli;\n I olioli ai na pilikamau, [845] na kahu lauaua.\n O ka moa i hanai ia, [846] oki o ka lani, 245.\n I lania [847] i ka hale uahi, a kani eeina ka hulu.\n Ohiohi [848] ma hoe panoa la, me he puu kauila ka io;\n E hulili [849] napa iluna ka paku;\n Paku ka hema paku ka akau;\n Hookahi [850] no ka pakuna iho, 250.\n Ku no i ka ihu, [851] holo hai liilii iana.\n Hae ka lani helu i ke kahua,\n Helu ka wawae ku ke\u2019hu,\n Kahili, [852] hao lele i ka lani, wili o kai ka lepo iluna,\n Okai [853] ka ea i ka mauna, puokoula ka lepo i kai; 255.\n Me he ku [854] na ka ua ula la; o ke kino koaia o ka lani,\n O ka lani ia [855] la a ka lani,\n O ka lani anei [856] ke koa e lea ai ka holua?\n Kapehe [857] e lea ai ka hoomahua?\n Ke kaiena [858] a na noho hale 260.\n E haakei wale ai no ka aimoku,\n E uaua [859] ai ka lau makua, hoaono keha ka umauma,\n Ua ai kahela [860] ka uha, ku ka hale iki ka hale nui,\n Ka pa wiwi [861] ka pa laau,\n Ka aleo hale [862] moe me ka amana, 265.\n Ka halau aina [863] o ka wahine\n Lulu kohekohe, [864] hohola ka moena,\n Kau ka pakakeha [865] ka hanohano,\n Lele kahili [866] ma ka puka, holo ka uhai, kapa eleele,\n Holo pee iki [867] ma ke kuono, kuu ka luhi; 270.\n Kauaikanana ka moe, kilou i na wawa kapu,\n I na mahana kanaloa, [868] mahana kanaloa,\n Lea ka ai [869] a ka mea aina\u2014nu\u2014i.\n I ka pale ihe [870] ui o ka lani, hahaki i na welau ono,\n Lea ke kau ia, [871] ke kau ai, he maona ia, he maona ai, 275.\n He maona ai kou [872] ko ka noanoa,\n He moana moku [873] ko ka lani;\n Ke i aku nei [874] e ai, e hoopau i ke koena ono,\n I na hai ai [875] auhonua e\u2014a\u2014.\n O ka hoolua [876] pikao moku la\u2014e ho mai e; 280.\n E ho mai e ai ka lani.\n\n\n\n\n PAUKU VIII.\n\n Ai kalani [877] ia Hawaii, kau ka pakaeaea iluna,\n Limu kohu [878] ka lani ke hele, i kohu no he alii pono,\n He alii pono, [879] he alii pono, he honua pono,\n Pono wale ia e ai mai la, 285.\n Ka ai ana i ka aina ia Hawaii [880] o Keawe.\n O Hawaii kahiko, o Keawe ka i lalo,\n O ka lani [881] o Malela la ko luna,\n Ea Malela [882] ka moaeku,\n Ka moae kukuku, [883] pakuku ahi, 290.\n Ka makani [884] aeku ikaika, o Akaleiohua ka lani,\n O Kalaninuilanimehameha [885] i ke kapu;\n O ke kapu no, [886] o ka hoano, pau no i nei lani,\u2014\n O ka moe, [887] o ke puhi, o ka wohi pau no i nei lani,\n O ke alii [888] nui no kahi, o ke koa iho nei alua, 295.\n O ka lani, [889] o ke kanaka, o Iolaniku;\n He kanaka no kaulu hanae, [890] no kaulu makani a Laa,\n O Kameelikookalaninui [891] ka pua a Hoomilialau\n A ke kumu o [892] ka makani i puka mai ai waikanaka\n Puka mai [893] ka lani waiakua, 300.\n Na maka o ka makani [894] i puka i ke ao,\n Ka muo, [895] ka liko, ka ao, ka lau o ka makani.\n O ka makani kuhonua [896] hililaumoku,\n O ka makani kuhonua hililaumaia,\n Hilia [897] ka maia o Humuula, paumaele ia kalani, 305.\n Ka hakiana [898] maia a Palila i ai a koe ma ka pola,\n Ua hoopau ia [899] e ka lani, pau aku la, Kaholoiki\n Ka maia o Kaholonui, [900]\n Na ea kapu [901] a Niheu, ku awili ka okai\n I ka uka [902] o Wilikulamanu i Laumaiakemilia. 310.\n I Laumaiakenahae [903] i Malele, i Malaekahana;\n Kahikolani, Puukahonua, [904] o kanaka iki o ka moku.\n O ka uuina [905] i Wawau, oia na keiki eu nei,\n Ka oiwi [906] makani ona, o kona ku, o kona moe,\n O kona nui a niho [907] aono, o ke konohiki o Heapuku. 315.\n O ke kikiao [908] kahi ia o ka Hanaia, ke hiki mai.\n O ke kiki, [909] o leleuli, lelekuilua, o ka hooilo,\n Leleua [910] ia, leleleaka, leleaka mea i Kona u;\n Eia ka lani [911] ke kikiao makani kona,\n Ke kona [912] ku wawahi kauhale, 320.\n E inoino [913] ai ka aina, i ke kamaniheunonea,\n Kamani heu [914] a ka lani Kuakaa,\n Nana [915] e kaa ke kualono, kahilikia oneanea ia ka lani.\n Ka uka o Pumaialaukupono i ke poo o Laa;\n Oi pono [916] ka lemu o ka lani, 325.\n I ka pane mauna o Kumoho [917]\u2014e\u2014a;\n Ku e ae ana [918] i ka wawae la ka luna o Kumohokiekie.\n\n\n\n\n PAUKU IX.\n\n Kiekie ka lani [919] i ke kaulu halona,\n Nana [920] i ka moku, haahaa kilohana ilalo,\n Imiimihia [921] lanalanahia, lana, makai ka moku 330.\n Kulia [922] kilokilohia\u2014\n Ua kilokilohia na lae laau o Puna,\n Kilohia Kau o haoa, keehia aku kapuai,\n Papa [923] luna o Maunaloa;\n Ku moena [924] lau ke kuahiwi o Papai kapae mauna; 335.\n Haalulu [925] luna o Kaiholena, ke poo o Kaumaiikaohu,\n Ua monea [926] ka uka o Pakua, penei wale no ka waiho,\n I ka hele ia [927] e ke ku, e ka huikahi a ka lani.\n E ka apo wale, [928] kaaoe, e ka makia hele la,\n Kulolia [929] o ke alanui, o Kaipuu i Kapapala, 340.\n Ua wawahia [930] e ke koa, ua kahiauia ka nahele,\n Ua kahiauia, ua nao ka wale. [931]\n Ua wali [932] wale, aole nao, i ke kuai ina ia,\n O ke kini nana i kuai, [933] o Kaunuikuamakani,\n O ka hu [934] o ka makaainana, 345.\n Ka makaainana nui poo kuakea [935]\n Ke kini [936] mahiai o Kau.\n Haawe pili, [937] poi ai i ke alaloa o Kapaukua,\n O ka lani anei [938] kou hoa i aa mai ai e kipikipi?\n I lou mai ai [939] me he moa la? He mea e keia, he alii, 350.\n He alii no! He alii, paio,\u2014he noa [940] no, ke noa, haka.\n He lepo no, [941] he lepo, olelo; he mahiai na he kauwa.\n Aloha ia oe, [942] e alahokahoka.\n E kena [943] ilio lepo iki, e na kauwa makawela,\n Kupa kahiko [944] o Naalehu, kiina \u2019ku aumiia 355.\n Na manu ala kahiko [945] i koe,\n Ke kulolia, [946] aalo makani, noho lae o Kunounou,\n Lukulukua [947] iho, lukua iho, i kamaa no Koolau,\n Ko pale wawae [948] e Kohala, kena e hehi e Kona,\n I ka waha hewa [949] ia ka lani. 360.\n Ia Kahaulu [950] anaana, pupuka olelo kaanema,\n Halaiwi [951] nui make ia; he lukuna uanei no ka ponopono?\n O hoolei [952] ia i ke kuikui? Aole.\u2014\n He hehi wale [953] no ko iana, he keekeehi i ka wawae,\n Ka laau make o ka noa, 365.\n He lukuna alii [954] aunei? o wae ia i koaie; koa ie\n I koa laukani [955] a Lono, e i-ae i ka hoana,\n Na laau pahi lepelua, [956] na ene pahi niho wanawana,\n Ka ulae nui [957] niho wakawaka,\n O kou laau no ia [958] e luku ia o ke ino. 370.\n He ino ahona aunei? [959] he ino haalele loa,\n I ahona [960] i ke kuauhau, i ka hoopuka maka ana\u2014e.\n He moopuna [961] na ke kauwa,\n Na Hana [962] kahiko o Kahuku,\n Na kamalii [963] na kamalele, he nounou miana na; 375.\n He moe kai no Kaaawa, [964] he kupono i ke kaihehee;\n He limu lana [965] no Kauwahine,\n He limu lana he lipuupuu, [966] he halua kiai awa,\n I halihalia mai oukou [967] i makakoa no Unulau\n I kiai no Halaea, [968] hookolo ka make a Oahu, 380.\n Kanukawowo [969] laha i Kau;\n Ku a lau [970] manamana ilaila.\n Ho mai no, [971] e ho mai, ho mai no i nokea\u2014\n Nokea i uka, nokea i kai,\n Nokea ia paumaele, [972] meea ia kahi paawela, 385.\n Kahi paa i ka po kuakini, [973]\n Kahi paa i ka po kuamano. [974]\n He mano holo uka kuu lani,\n He niuhi [975] lawa aimoku,\n He pihapiha ulaula [976] ka lani; 390.\n He puu kalea ole [977] i ka moku,\n He mock aleuleu [978] Kau me Puna,\n He moku hele wale [979] no ia no kuu lani, iike oe.\n He moku ai malu aku o Puna, [980]\n He moku pakaua ole [981] ia no kuu lani, iike oe. 395.\n He moku uhaiaholo [982] o Hilo o kuu lani, iike oe.\n Keaau, [983] o Waiakea, he ipu ia, he poi o Laa\u2014e\u2014\n Noloko ia o na ipu [984] e, no Lawalawaihonua ma\u2014e\u2014.\n\n\n\n\n PAUKU X.\n\n O Lawalawaihonua [985] ma ka ipu,\n I mokuku [986] poke ipukai; 400.\n Pokepokea iho poke iho.\n Pokea iho iloko o ka ipukai; [987]\n Hoae [988] iloko o ka ipukai moakaka,\n I ka ipu nani a ka lani o Hilo.\n Ua halo [989] ia e Imoku a nani, 405.\n Na ka laau a Kulukulua; [990]\n Kii mai ka ohe, homai ka ohe,\n O ka ohe [991] hanaoi a Lono,\n Homai la e homai\u2014.\n Homai ka ohe o Lelepakalani, [992] 410.\n Okia [993] i ka io alaea o ka moku,\n He io eleele ia he io kuhikuhi. [994]\n Okia i ka io piko [995] i kahi ono,\n He io momona ia, he io hakualo; [996]\n Okia ka hiu, [997] ka pewa, o ka aina, 415.\n E lawalu [998] e na maka mua kau;\n E oki ke poo e kao [999] i ka imu,\n I mea hoomaona aku no muli; [1000]\n Kii ia ka wahia i uka o Lanipae\n Ma [1001] kalo iki. 420.\n Mamama [1002] kaua e kalo nui\u2014la\u2014make.\n Make i ka imu ehuehu, a makuakapule. [1003]\n Kani pololei o Kukoae, [1004]\n Kena a make\u2014make\u2014ia\u2014a\n Make loa ia nei ke Kulimaaihala; [1005] 425.\n Kaa [1006] i ka pule a kahuna\n Ka popoki [1007] ainaholo make.\n Make oe e Hainalua, [1008]\n Ma [1009] ka moku, lele Ku i waho.\n Lelelua [1010] io o miolani. 430.\n Amio oe, e Kupalena,\n Ka pewa ula a Hahomea [1011]\n Paoa [1012] na ma ka a lihi;\n Leia [1013] oe ma ka uka o ka moku;\n Leia oe ma ka Hikiku; 435.\n Leia oe ma ka Hikimoe;\n Waihoa [1014] iho ia aina.\n Ka honua no ko kamaiki,\n O ke ea ka ko i ana;\n He mea pili wale no kanaka; 440.\n He mea ai na kalo moa.\n Kiina ka pohaku i ko na aumoku. [1015]\n Ka mai kona haku i ke alo o Wakea.\n O nehenuu, [1016] o nehelani,\n Hoae i Punaluu, [1017] i Papakiikii, 445.\n I ka papa lekaleka [1018] a Kane;\n I ka papa a Ku ma laua o Lono.\n Hanaia i nani i wali ka inai o ka moku\n Haona [1019] iloko o Hainukulani;\n Ohiohia [1020] mai, ukai akoakoa, 450.\n O Luakaimoana. [1021]\n Ohiohia mai a lako wale na;\n O ke kapu o ka awa o Kukailimoku; [1022]\n O ko akua kapu hoi e Malela;\n Kapu hoi i na \u2019kua Kane; 455.\n Ai puku [1023] hoi i na \u2019kuawahine.\n Kapu hoi kona awa o Ulunae; [1024]\n Kahea lealea [1025] ia mai ke koi;\n Ke koi hauhaua [1026] ka\u2014manawa,\u2014e\u2014\n Ka hala au a Kinaukolo. [1027] 460.\n Aia ka wahi kapu\n Ka hainuu [1028] kalana o Wakea.\n Ka hainana [1029] a Iku, mana a Kihawahine,\n E hia ai [1030] ana ia Puna.\n Ia ai ka wahine kino lau, [1031] 465.\n Ina ia moe aau [1032] milo,\n Ina anae holo o Waiwela, [1033]\n Holo wai [1034] o Waiakea,\n I Kula, i Kapoho, i Puehu, i Kumukukui. [1035]\n Ku aku na hale i Walekawahine, 470.\n Ka hale Kamauliola [1036] e ka lani,\n E ola,\u2014e\u2014e ola,\u2014\n E ola kalani, ka maile alii a Kiha, [1037]\n Keia wahi lani [1038] au, e Ku!\n Ola iho na lani liilii [1039] malalo, 475.\n Ola iho na makualii [1040] i ka opina, [1041]\n Ola na koa nana e haka [1042] kahuna,\n Ola ka hu [1043] poe nui he makaainana;\n Ka mea nana ka aha moku\u2014e\u2014a\u2014\n Nana e luaa [1044] wali ka ahaaina. 480.\n\n\n\n\n PAUKU XI.\n\n Ahaaina kalani i ka lolo [1045] o Ku:\n Kahuilalani apiapi [1046] kanalani;\n I kanalani [1047] ola\u2014\n Apiapikana ka aha a ke \u2019lii.\n Hakei [1048] na moku kaiamu; 485.\n Hoolua [1049] kaha kalani i ke anaina,\n Ai i na kio [1050] honua maikai.\n Honua makaikai [1051] Maui o Kama.\n Na aina eha o Kalakaua; [1052]\n I kahili ia e Oahu o Kuihewa; [1053] 490.\n I ke au [1054] Ewa o Lihue o Hoalani,\n E ka ainakea [1055] kamalii a Laa\n Ike mai la Kauai o Manokalani [1056]\n Ka moku o Kealohikaupea [1057]\u2014\n Hele mai e noho i ka pono; 495.\n E noho i ka ahaaina a ka lani i nani ai.\n Ahaaina ka lani iluna o Hawaii.\n Kau ahaula [1058] ka aha mai ka po mai;\n Ka aha hailona i kaawale;\n A kaawale ka lani me he pualei [1059] la. 500.\n Ka aha o Mahilipine o Mahilika [1060]\n Ka aha manawaauea, [1061]\n Ka aha hoi i ke kanaka i akaka\n E noho hoi ilalo, e punaue [1062] ka noho,\n E like kuli [1063] e hoomau ka lemu i paa, 505.\n I maikai ka aha [1064] ke anaina moku.\n E kuene [1065] ae Kohala e oi noho,\n E nee ka hulaana [1066] me Waipio,\n E wai [1067] aku Koolau i kaawale,\n I maikai Hilo ke nana mai, 510.\n I ike pono i ka umama o kanaka.\n E kolo kuli Hiloone, [1068] Waiakea,\n E noho Puna, ka aina i ka makani.\n Hoahaaha [1069] Kau onahawalu,\n Noho hoahaawa [1070] Kona i ka pohu, 515.\n Kapu Kona i ka awa [1071] he lealea pu\n No kalani, no Paiea, [1072] no Liloa,\n He ula koaekolo he koae [1073] mai Nihoa.\n Hoolono ia \u2019ku ke kani a ka pu lealea;\n Kani ka pu hoanoano, [1074] 520.\n Ko [1075] ke kapu o ke \u2019lii.\n Kani ku e [1076] i Kona ka awa peapea.\n Ka awa kapulani [1077] peapea o ke \u2019lii;\n Ka awa Koolani makuakahi, [1078]\n Ka awakoo Koolani makualua, [1079] 525.\n Ka awakoo [1080] Koolani makua kolokolo.\n Ka awakoo Koolani makuaha, [1081]\n O Puhekeha [1082] lawalawa i namu.\n O amau [1083] nae ka awa o ke \u2019lii:\n Ka awa koolei [1084] makualima, 530.\n Makuaono, makuahiku,\n Makuawalu, makuaiwa,\n Wai eleele ka lani.\n Inu aku i Kona, i Kahaluu, [1085]\n I ka wai o Waiakapo. [1086] 535.\n Puku [1087] aku i ka pokii a Umi\n I ka malino a Ehukaipo. [1088]\n I ka la koko [1089] malie,\n I ka poli o Ahuena [1090] i Kailua\u2014la\u2014\n Hoao [1091] na iho, ana ka momona o ka moku. 540.\n E ai ka lani;\n Ai ka lani ke kuilena [1092] aina.\n Ai na [1093] naulia iho ka opala moku;\n Puhia ae ka iwi, [1094] hoolei ia ae i ka manaku\u2014e\u2014a\u2014\n I ka puaina [1095] o Hawaii la\u2014 545.\n I ka moka [1096] o kalani honua moku.\u2014\n\n\n\n\n PAUKU XII.\n\n Eia ko moku, e ka lani!\n O kaeo oho o ke kupu; [1097]\n Ka leina [1098] pawa o Oulu,\n I luna o Oulu ke moe\u2014 550.\n O na \u2019kua kapu o Lono;\n O ke awe [1099] o ka lani ma.\n E ka lani e,\u2014\n E Kalaninuikuhiwakawaka;\n Kuhikuhi wakawaka kuhi kau kama. 555.\n Kaukama [1100] i aloalo ka lani.\n Ilaila ke kui [1101] hala ka peku;\n Ka punana [1102] kui ka pekulani;\n Ka momoe kapu [1103] a kekui,\n Ke kui hele lani [1104] he ohiako; 560.\n He ohiako, he oneo [1105] no Ku.\n Ku ka mahele [1106] ka ohia.\n Kamahao mai ka wao, [1107]\u2014he\u2014o\u2014\n He ohia lauhau, he unu [1108] kalana ola\n Imua i ka waihau, [1109] i Kanoa. 565.\n I laila e kai [1110] ai ka aha,\n E papahola [1111] ai ka aina.\n E hai ae ai ka pono i ke \u2019lii;\n I na hoa noiau [1112] moku;\n Ia Ku, ia Kunuiakea, [1113] 570.\n Ahiahi hoomoe ka aha o ka moku;\n Kakahiaka kau kaula lino moku peapea;\n Ka la e kukala ai ka aina\n O ka laau hio [1114] konohiki.\n E ke alualu [1115] la, ka malalaioa, 575.\n Ka uli, ka ehu, ke kapii, [1116] ke kaai, ka lole,\n Ka malo kau i ka piko; [1117]\n Ka uha kakau, ka waha maalea i kahi alii.\n Ke kini o kela kaua,\n Ka poe o keia kaua, 580.\n Ke kuaii [1118]\u2014kai\u2014olu\u2014e ke loa;\n Ke kuleana [1119] pehu, ka hookaa pehu.\n Ka peue, [1120] pepeue o\n Hoowalea oloko o ka hale.\n He opa [1121] na ke \u2019lii, 585.\n He kini [1122] makua, he kini ai aina,\n Oia kanaka no ia o ke \u2019lii\n E hoeueu e holoholo ana i o i anei,\n Noonoo iho ana ka noonoo\n Imi iho ana ke kino akamai. 590.\n Hukia [1123] la\u2014e\u2014, hukia la\u2014e,\n Hukia ka mole o Kuaana [1124] iluna,\n Ka mole [1125] ka paiaa o Kekuahuia;\n Ke aa o Akaanuioleloloa. [1126]\n Akoa [1127] iho kona liko a maloo, 595.\n Noho wale ia,\n E kii ka huli [1128] kawowo,\n Hoolaha kanaka e ka lani;\n Ku [1129] aku i Puna, i Kukii,\n Ko Kumehame a pau, 600.\n Ua pau ka mehame [1130] a Lono.\n I ka haipule [1131] ia ka lani,\n I Wahaula [1132] kana kupu\u2014e\u2014a\u2014\n I laila e kauwelu [1133] ai ka makahiki,\u2014la\u2014\n E makahiki ai ka lani iluna o Puna. 605.\n\n\n\n\n PAUKU XIII.\n\n Makahiki [1134] ka lani hui haahui [1135] na moku,\n Ku a pale lono [1136] i ka aina,\n Ulu akau hoi hema i kona moku,\n Ku kamahele [1137] ka unu [1138] kapu o Lono,\n A kukui [1139] holoi i ka poino, 610.\n Pale i ka haumia [1140] o kona aina,\n I pau ke a\u2019e [1141] o kona moku,\n Pau aku ka wa a ke kulolia, [1142]\n Ka polulu [1143] ka me ka hulialana, [1144]\n Maemae [1145] ka aina konalenale [1146] ka noho, 615.\n Nihope [1147] Kualuka i ka pinaea,\n He mu oia, [1148] he mu oi\u2014a,\n E kua\u2019i [1149] he lani, e aha ana la kalani [1150] ma,\n E ahanana [1151] la ka lani ma imua,\n E ku i pehe [1152] ana i na akua, [1153] 620.\n E hookaa [1154] ana i na haku,\n Ia Piiku laua o Leiau,\n Ka ka haku oihana ao, oihana [1155] po,\n Ka hoalii kilihe\u2019a [1156] i ka malama kapu,\n Malama a koa kalani ma, [1157] 625.\n Wa [1158] i Kauai i Papaenaena, [1159]\n I Hanahananui, [1160] Laniakea,\n I ka hale ku ka aina o Wakea ma, [1161]\n Lapa kai [1162] i ka niho o Ku, [1163]\n I maka o Ku [1164] ka kamauli, [1165] 630.\n I hahi [1166] Kapilikea, Kapilikea i kona moku,\n Ka i ka punawelewele, [1167]\n I ka punananana nai ea,\n Pau ka nana nanaiea a ka moku,\n Akaka [1168] i kea ka pono o ka aina, 635.\n Hookau ka pono [1169] o ke alii,\n Kanu ka ai, kapu, o-o, ha ka ko, [1170]\n Pala ka maia, ke a ka puaa,\n Welu ka ilio, kakala ka moa\u2014e,\n Lena ka awa, hua ka wauke, 640.\n Kanu ka niu a kalani ma,\n Ka niu a Kane-i-honua,\n Kaa ka loloa [1171] o Hawaii,\n Ku au aha lua [1172] na hale,\n O ke au lani [1173] o Wakea, 645.\n O Wakea nui ka ha [1174] moku, o ke lii o Haloa,\n Wahi i kana io, [1175] Hawaii,\n I ka honuna [1176] nui o ka moku,\n Ua ai [1177] a ua lihaliha, [1178]\n Ua kenakena [1179] i ka waiwai, 650.\n Ua piha na hale papaa,\n He aahu wahi noho ole,\n Hookuonoono na ipu iloko,\n I ka ipu lonolau [1180] a Kama,\n Ike aa kau hale a kawowo i kawiliwili, 655.\n Na wiliwili kau ipu a kaalehu,\n I kau a hua iluna o ka laau,\n Hahau ka lani [1181] i ka laau, pa pono iluna o Hanakahi,\n Naha ka lolo poo [1182] Hilo, kukele paki me ka hou,\n Na mahapuu o Halai, [1183] 660.\n Hoaka lei o Paikaka, [1184]\n Pa i ka ie kuku kua, huai ka ipu wai [1185] Alaea.\n Kahe koko kahe ilalo ka wai aina,\n Hoololia [1186] i pono ke oma, [1187]\n I pono ke oma ia Hilo, 665.\n Na awa [1188] hiwa i hoolewa,\n Me na awa kakahiaka,\n E kaumaha i pono ka ai,\n I nui ka mana o ke Akua,\n Molia i kini [1189] waha hewa, 670.\n I ua kini haku [1190] mele la,\n Nana i lou ae a kona [1191] lono Kona,\n Akahi la hakuhaku ka pohaku, [1192]\n Ke ao haku ke awakea,\n Ke ahiahi, ike na hua iki [1193] alihi, 675.\n Ka oopu a kelekele, [1194]\n Ke okuhekuhe moe wai.\n Ia hauna la o hauna loko,\n I ke la ae ka hoomaloka, [1195]\n Lawe maua [1196] me ku\u2019u alii, 680.\n Lilo ke\u2019a me ka aina,\n Lilo ka honua ia kalani,\n Nee wale ana i kahakai.\n Aohe honua e haku [1197] ai,\n Haku oe i ka hua limukala, [1198] 685.\n Huna o ka huahua kai,\n Ua olewe [1199] ae la ka moku,\n Olewa ae la ka aina na hehee,\n Me he pia lewa la ua kapeke ae la ke lelo, [1200]\n Ka hoe uli [1201] o ka lehelehe, 690.\n Ua ala hilipa [1202] ka waha,\n Ua hala ka hua i pane ai, [1203]\n Ua kaa makua o Wakea,\n Kaa i ka punana weuweu, [1204]\n Hapapa wale i ka mauna, 695.\n Pupue [1205] wale i ke kuahiwi,\n Aahu i ke kui lau hulu,\n Oni pakaawili [1206] i ke one,\n Me he koe [1207] la ka oni i ka lepo [1208]\u2014e\u2014a,\n He lepo ke kapa e mehana ai\u2014la, 700.\n O na kini haku mele nei.\n\n\n\n\n PAUKU XIV.\n\n E Hina, e Hina mele lani, [1209]\n E Kiha, e Kihawahine mana,\n E Hina, e Hina mele lani,\n E Kiha, e Kihawahine mana, 705.\n E Kihawahine mana ia [1210] ke poo, [1211]\n I nui ka mana i ko oukou Haku\n O ka mana o ka lani o Umi, [1212]\n Oia kaula mana hoi oia aia,\n Ki ina a aina na maka o ke kino, [1213] 710.\n O ke kekea kua aaka, [1214]\n Ua aaka ili paka kuaina la,\n Wahine iki iole keokeo,\n Iole [1215] keokeo holo nahele,\n Holo aku lalo o Kahilipali, 715.\n Iho kahakai o Kauwa,\n O kona hee no a hakua mai,\n Me ko haku no i hee ai,\n I loku ai Hilo i kanahele,\n I olokea ai ka wawae, 720.\n O Punanui Kumakahe,\n He wai noni [1216] hoomaneo ia,\n He ula ohekoheko [1217] kana,\n O ka wai paa lua keia,\n I liki ka lani i ka wai moe, [1218] 725.\n No ko ka puka o ka paa kaua,\n Ua mulehu o Kanekapolei, [1219]\n Oia iho i ka palau,\n Niania ka uka o Kopekope, [1220]\n Ua kopea ke aku ihi, 730.\n E ka lani, e ke aiwa,\n E ka a, a o ka moku.\n O ka puukanaka no Haui [1221] no.\n\n\n\n\n PAUKU XV.\n\n Liu na maka o na akua [1222] i ka paakai,\n Ono ka lau o ka lihilihi, [1223] 735.\n I kapa\u2019i [1224] moku o ka lani,\n O kulani ai kohana [1225] ia Hawaii,\n Ke alii owai [1226] kena?\n Ke o i na moku,\n Iawai ke oio [1227] o ka aina, 740.\n E kuhi pono aku ai ka lima,\n I kai hoi o ka moku i kena la\u2014\n E kena\u2014no,\n He kena no [1228] i ke kini a lehu a mano,\n Ka poe i hoa ka waa o ke \u2019lii, 745.\n O ka ulu lana [1229] honua,\n E ulu ae i kanaka o ke \u2019lii,\n Ka ulu [1230] o na mahana aimoku [1231]\n O Kauwau, laua o Kiha,\n O ka hulu [1232] o Mahi o I, 750.\n Pau [1233] na hulu o kaikunane,\n O Keawe-i-kekahi-alii-o-ka-moku,\n O ka ulu o kaikuahine,\n O ka lani Kauleleiaiwi,\n Nana [1234] na ula a pa kapu, 755.\n Na ula e kau i ke kuhina, [1235]\n Lani-epa [1236] ke kane,\n Lani-malama-iluna ka wahine,\n Lani ae ae, lani ae ae,\n Lani piikoi-elelani i ke kane, 760.\n Kolaua ulu kalani Kupuaopa-i-ka-lani,\n Pea-pea-mana-ma-na, [1237]\n Ka hanau ana o na o na \u2019lii nui,\n Kela i ka lani o kani [1238] ma,\n E i wale aku no la, e olelo aku ia oe, 765.\n E Kau [1239] nui kua makalepo,\n E ka Puna [1240] kokala lauhala,\n E ka Hilo [1241] iki pahi eleele,\n I hanau a pono [1242] ia mai ka mehameha, [1243]\n He poo kui [1244] no Hawaii, 770.\n I hanau a pono ia mai kanaka, [1245]\n He kanaka po [1246] wale no,\n He io [1247] wale no i ke alo,\n Aohe kanaka kii onei alii,\n Aohe aku [1248] na ka ia na ka ai, 775.\n Aohe koa na ke kapa na ka malo,\n He kini koa ponoi wale no,\n I lea wale [1249] ai hoi ha ka nu-ku, [1250]\n Ka-hu-hu,\n Ka-pane-pane, 780.\n Ke-kena a kenakena,\n Mai nei la,\n E kena no,\n E kena [1251] no o kalani e, E ala!\n E ala ka po ana lia i mai, 785.\n Hoolale ia ku puhia ke kukui,\n E ai i ka ai, e ai i ka ai,\n E manao ka noonoo, [1252]\n Halona ia mai ke aho a ka lawaia, [1253]\n Malia mai ka makau ka i paa, 790.\n I ka i-a, i ka i-a,\n Ka-waa,\n Ka-hoe,\n Ke-ka,\n Ka-noho ana, 795.\n Ha-paina,\n Hele-a,\n Ahele a ae ka lawaia moku,\n Ua akea ke kohola e lawaia ai,\n Ua laula ka moana ua liuliu, 800.\n Mai kela kai, a keia kai,\n Mai Kumukahi a Alenuihaha,\n Ilaila e lawaia ai ka lawaia,\n E kuhi pono aku ai ka lima,\n E pane pono aku ai ka waha, 805.\n I kai hoe o ka moku i kena la,\n E kena-no\u2014\n E kena-no\u2014O ka-lani-e,\n Hai-na-ia-ae\u2014. [1254]\n\n\n\n\n\n\n\n\nNAME SONG FOR KIHAPIILANI.\n\nBY KAMAKAHELEI.\n\n\n Kihapiilani, [1255] son of Piilani, begat Kamakaalaneo.\n Kihapiilani of the piercing eyes;\n Whitish-yellow skin has Kihapiilani.\n The young onini [1256] which turns gracefully at the cape,\n This is the change [1257] of Kiha\u2019s skin. 5.\n Kiha\u2019s dignity which was accorded him\n Was, that Kauhi was unblemished; faultless. [1258]\n Kauhi\u2019s dignity which was accorded him\n Was of Kaeokulani [1259] with the doubtful skin,\n It is turning, it is black, 10.\n It is like [1260] the skin of Kauhikea;\n He is a descendant of Kauhikea;\n Namakaikaluluokalani,\n The man who comes from the holes [1261] in the rocks,\n Without the redness of skin, 15.\n He is the forder of the stream,\n Noisily treading the forest leaves to the sea;\n He is the fish which would break the kiholo. [1262]\n The eye delights in its frantic [1263] effort;\n Slippery [1264] is the line in the hand. 20.\n Kawelo, [1265] double father with Kakuihewa.\n Kanaloa [1266] of Loewa was that chief\u2019s child.\n Pahia and Kaili; those two are known,\n For Kama was barren, [1267] his child are the skies\n Kalewanuu and Kalewalani, they are two. 25.\n Kama\u2019s [1268] child is Laaloa,\n The child of Kupaeeli, by the drum ennobled, [1269]\n The noble offspring; the fearful drum proclaims,\n The tap, tap, tapping of Kihalale,\n Causing Kihalale to sound as a bird. [1270] 30.\n The rough skin, [1271] the harsh sounding skin\n Is struck in measured cadence, [1272]\n Sounding a rattling note, a weird trill\n Like the voice of a bird.\n It is the sound of Kiwaa, [1273] 35.\n Kiwaa the strange bird,\n Alight, [1274] desire to alight from your flying,\n The kite of Kiwaa.\n Let Kawelo arise, let the chief arise!\n Let Kiha arise. Arise, chief, which is Hooneenuu, [1275] 40.\n The chief of the height which is strong and enduring;\n Of the very high cliff, guarding chiefs inaccessible;\n Inaccessible indeed, [1276] made so by their sacredness.\n Increase, ever increase the sacredness of Kauhikea. [1277]\n Kauhi, son of Kamalalawalu, 45.\n Kamalalawalu, [1278] the chief of acknowledged power,\n With sacredness spread out generally.\n Numerous are the kapus, frequent the prostration.\n The hair dresser [1279] of the great chief is the chief indeed;\n He is the chief who will enforce the kapu 50.\n Of the woman in the axe-pit. [1280]\n Take care lest the painful chip strikes the chief,\n Sharpen the axe of the flying chips, sharpen.\n Laielohelohe the\u2014\n Laielohelohe [1281] of Kalamakua 55.\n Is the dark, incompact precipice which stands on high;\n Fearful is the sacredness of the chief.\n Piilani [1282] of Kawao and Kaohele the\u2014\n Kaohele chiefly child of Lono,\n The fruitful source which caused the overthrow, 60.\n The chief which united the island.\n Outside belonged to the chief,\n Inside belonged to the lordly chief,\n Outside belong to tributary chiefs,\n Inside belongs to the lordly chief. 65.\n Outside the wall-enclosure are the [lower] chiefs,\n The chiefs are heralds for the sacredness,\n The chiefs are signs,\n The chief is a priest.\n Maui [1283] is a god who decreed the sacredness 70.\n Derived from the sacredness of lordly Kaeokulani; [1284]\n From Keaka Poomaihelani;\n From Keaka Kuailanimamao. [1285]\n She is the wife, a light complexioned woman.\n The fire is lit, it is burning, 75.\n The sacredness is established, it is extended,\n The heat is felt, it reaches beyond\n The heat of Keawe; [1286]\n The warmth of Lono; [1287]\n The warmth of the important high chiefs; 80.\n The union of the exalted chiefs;\n Of Keawekekahialiiokamoku; [1288]\n Bend down and see, O exalted chiefs.\n Their hardness is like that of a hard-rock precipice,\n Such is the sacredness of Kaneikauaiwilani. [1289] 85.\n Grown, increased is the chief;\n The desired chief, the favored chief:\n The very sacred child of Kuihewa. [1290]\n Of elder Kawelo, son of Peekoaakalana; [1291]\n Kawelo of the fish-gills; [1292] 90.\n Kawelo whom the altar could not hold.\n As Kawelo reached Kawelo in the water;\n When Kawelo landed at Moemoeakuha.\n The path of Kawelo is up at Konolea,\n The head of Kawelo is turned seaward. 95.\n At Kanolele at Muliwaiolena [1293] are the eyes of Kawelo;\n The eyes, the body and the head. The hair was above;\n It was entangled;\n It was entangled with an eel;\n The hair is with the eel, an eel which lies in water. 100.\n A long eel is the hair of the red mokihe [1294] of Kane\n Traveling to Moanaliha, [1295]\n To the numerous bright sands [1296] of Kane.\n The large threatening spear\n Is the threat of Kaihe 105.\n By Kuholani, ancestor of Lupaikini.\n The chief is like one skillful in lua, [1297]\n Kamalalawalu was a fearless dog,\n His eyes were like Kauhilonohonua\u2019s;\n Kauhi is like Piilani. 110.\n There are eight to Kalanikaumaka from Wakea.\n It is the cavern in the deep ocean\n Which, with its entrance, is made sacred,\n The pain of which causes the molars to grind;\n Which staggers and floors that child 115.\n If he desires its severance, submit [1298] to Ku.\n Here is Ku of the overcoming ills.\n Like the skin of the moano [1299] are Kawelo\u2019s eyes.\n With firmness in its hinder part,\n Causing the tail to wriggle, 120.\n The chief\u2019s dogs bark steadily at Hakau. [1300]\n Keaka, Keaka Poomaihelani,\n Keaka of ill-shapen limbs. Kawelo passed.\n Ku [1301] of the fearless eye,\n Kuaiwa the chief, Aikanaka, [1302] 125.\n Thou art the Aikanaka of Kamakaholani,\n The skin that is roughened, yes roughened, [1303]\n Sharpened on the outside.\n Thou art Kealohi Kikaupea,\n The kite of Hoohila, 130.\n The two piercing eyes of Kawelo,\n The peer of the kakalawela [1304] eel,\n The eel with the spotted and smooth skin emerge,\n They are the sacred [eels] of the bitter fish-poison [1305]\n Which was pulled and which cracked, 135.\n An offering acceptable to the longing of Mano; [1306]\n To the longings of Hiwa, of Hiwakaumaka.\n\n\n\n\n\n\n\n\nMELE INOA NO KIHAPIILANI.\n\nNA KAMAKAHELEI.\n\n\n Kihapiilani a Piilani, i hanau Kamakaalaneo.\n O Kihapiilani Kamakahalanalana;\n Hi halanalakea o Kihapiilani,\n Ka pua kahuli olini onini i ka lae,\n E Kahuli hoi ha nei ko Kiha ili. 5.\n Ko Kiha kahiko i kapa aku ai\n He keokeo mai la, he hemolele nei Kauhi.\n Ko Kauhi kahiko i kapa aku ai\n O Kaeokulani ka ili ha\u2019oha\u2019o,\n Ke kahuli mai la ua eleele, 10.\n He ili ia no Kauhikea;\n Pua ia no Kauhikea;\n O Namakaikaluluokalani,\n O ka pula ia o ka poopoo.\n E pau ai ka nonanona ula, 15.\n O ke koele wai ia o ke kahawai\n E nanake ai ka lau laau i kai,\n O ka ia hakihaki ia i ke kiholo.\n E kamumu ai ka lea i ka maka,\n E holo kakekake ai ke aho i ka lima. 20.\n O Kawelo makua lua o Kakuihewa.\n O Kanaloa o Loewa ia \u2019lii ka hua.\n O Pahia o Kaili, ma ka nana elua ia,\n O ka hua a Kama i hane, na lani ka hua.\n O Kalewanuu, o Kalewalani elua ia, 25.\n O Kama, o Laaloa ka hua,\n O ka hua o Kupaeeli, eli kupa i lani,\n O ka eeli eli o kupaukupa ka ai, kahele le,\n O ka ai, ai, ai o kihalale\n I kani ouou o kihalale. 30.\n O ka ili kalakala, ili nakolokolo\n Kua-ka ke kani,\n He kani kupaukolo, kupaukolo.\n Ka leo o ka manu.\n Ka lupo o Kiwaa, 35.\n O Kiwaa ka manu e\u2014.\n E kau, e ake, e kau pono ka lele,\n Ka lupe o Kiwaa.\n Ku Kawelo, ku mai ka lani!\n Ku Kiha, ku ka kalani Hooneenuu, 40.\n Ke \u2019lii o ka uaua pali paa;\n Pali kahakoa, pali aku la na \u2019lii;\n Pali kahakoa, pali aku la i ke kapu.\n A nui, a nui ke kapu o Kauhikea.\n O Kauhi, o Kama o Kamalalawalu, 45.\n O Kamalalawalu ka lani halala hoae ke \u2019lii.\n Halala auna mai ke kapu,\n Auna mai ke kapu, anna ka moe.\n O kawilioho o ka lani nui ke \u2019lii\u2014e;\n O ke \u2019lii ia e mamalu ai ke kapu, 50.\n O ka wahine o ka lua koi.\n Mamala ehaeha o kalani,\n O ke koi puulele hanaoi, puulele hanaoi.\n Laielohelohe ke\u2014\n Laielohelohe a Kalamakua, 55.\n O ka pali eleku ia i ku i ke ki\u2019eki\u2019e\n Makau weweli i ke kapu o ke \u2019lii.\n O Piilani o Kawau Kaohele ke\u2014\n O Kaohele lani a Lono,\n O ka lau hua komo o ke kahulihuli, 60.\n O Kalani kuihono i ka moku,\n Mawaho no ka lani e\u2014,\n Maloko no ka lani haku,\n Mawaho no ka lani haawi mai,\n Maloko no ka lani haku, 65.\n Mawaho ma ke kuapa na\u2019lii,\n He pahu na \u2019lii no ke kapu.\n He hoailona o na lii.\n He kahuna o ka lani.\n Ke \u2019kua o Maui hai mai he kapu 70.\n Mailoko mai o ke kapu o Kaeokulani haku no;\n Mailoko o Keaka Poomaihelani;\n Mailoko o Keaka Kuailanimamao.\n O ka wahine ia, o ka wahine kea.\n A ke ahi, a mai ke ahi, 75.\n A ke kapu, a mai ke kapu,\n A ka wela, a mai ka wela.\n O ka wela o Keawe;\n O ka hahana o Lono;\n O ka hahana o na lani nui koikoi; 80.\n O ke kukai ana o na lani nui loloa;\n O Keawekekahialiiokamoku;\n Ku ku mai na lani nui loloa.\n Me he pali waiahu la ka makaokao,\n He kapu o Kaneikauaiwilani. 85.\n A nui a nui o Kalani;\n Ka meemee lani, ka mee lani;\n Ka ihi kapu a Kuihewa,\n O Kawelo nui a Peekoaakalana;\n O Kawelo ka mahamaha ia; 90.\n O Kawelo aole i paa i ka lananuu;\n O ka pae Kawelo a Kawelo i ka wai;\n O ka pae Kawelo i Moemoeakuha.\n Iuka ka hiu o Kawelo i Konolea,\n Ke loli la ke poo o Kawelo i kai 95.\n I Kanolele i Muliwaiolena ka maka o Kawelo;\n O ka maka, o ke kino, o ke poo i uka ke oho;\n O ke oho ua hihia;\n Ua hihia ke oho he kuna;\n He kuna ke oho he kuna moe wai. 100.\n He kuna loa ke oho o ka mokihe ula a Kane\n E holo ana i Moanaliha,\n I ke one lau ena a Kane.\n O ka ihe nui lalahai.\n O ka lalahai o Kaihe. 105.\n O Kuholani, kupuna o Lupaikini.\n He pai ka lani he olohe,\n He ilio olohe o Kamalalawalu,\n He mau maka e like Kauhilonohonua,\n E like Kauhi e like o Piilani. 110.\n Ewalu o Kalanikaumaka o Wakea.\n O ka lua ia o ka moana hohonu,\n E pala pu ai o ka ihu i ke kapu.\n E kokohi ai ka eha naunau ke ku\u2019i;\n E kunewanewa ai hina ia Kama; 115.\n I ku i ke oki, iaea i poho e Ku.\n Eia Ku kaili auaualena.\n O ka ili o moano, maka ele Kawelo,\n He wawae oo i ka hope ka hae,\n E kolili ai ka huelo, kowili koko, 120.\n Ko i haea i Hakau na ilio alii.\n O Keaka, o Keaka Poomaihelani,\n O Keaka ma\u2019i uha-kikili, Hala Kawelo.\n O koa maka ea o Ku,\n O Kuaiwa lani, o Aikanaka, 125.\n O ka Aikanaka oe o Kamakaholani.\n O ka ili i kalakala, i kalakala e,\n I hookala oi mawaho.\n O Kealohi Kikaupea,\n Ka pea o Hoohila, 130.\n O na maka oi o Kawelo elua,\n O ka oi o ka puhi kakalawela,\n I ae ka puhi ili paka, ili omole,\n O na mole kapu o ka hola awahia\n I hukiia, i uuina, 135.\n I mohai pono mai, mai ka piko o Mano;\n Mai ka piko o Hiwa, o Hiwa-kau-maka.\n\n\n\n\n\n\n\n\nAN ELEGY TO HIS SOUL.\n\nBY NIAU. [1307]\n\n\n A soul without a body is thy name, [1308]\n The shadow of the soul, it goes and comes,\n I feel for thee [1309] my friend.\n Thou hast my love, my ardent love,\n Farewell my soul. 5.\n We two [1310] shall dwell here still\n But I see not that one though he is, [1311]\n He is gone there to do his mischief,\n And where hast thou [1312] gone?\n Thou hast vanished, [1313] thou art taking revenge, 10.\n What is my great offence, O god! [1314]\n I have eaten standing perhaps, or without giving thanks,\n Or these my people have eaten wrongfully. [1315]\n Yes, that is the offense, O Kaneikawaieola. [1316]\n O spare; O let me live, [1317] thy devotee, 15.\n Look not with indifference upon me.\n I call upon thee, O answer [1318] thou me,\n O thou god of my body who art in heaven. [1319]\n O Kane, [1320] let the lightning flash, let the thunder roar,\n Let the earth shake. [1321] 20.\n I am saved; my god has looked upon me, [1322]\n I am being washed, [1323] I have escaped the danger.\n Let the miscreant perish, [1324] let not the mischievous one succeed,\n Thou shalt soon be found a mischievous nincompoop, [1325]\n The person of a mischievous mouth shall perish; 25.\n The mischievous informer, [1326] the man that steals another\u2019s food [1327] let him perish.\n Let Niau be spared in this world. [1328]\n Pele is the immortal of Hawaii, I of this [1329] [island].\n I am bold, I am energetic, [1330]\n I can tear and break in pieces, 30.\n I am tearing and breaking in pieces,\n I will throw back upon him his curses. [1331]\n Let the man die that rises up eating, and the ungodly [1332] man also.\n Do thou oppose [1333] him, listen when he comes forth,\n Loosen, [1334] be open to jealousy, 35.\n Lay open his crimes. [1335]\n What are his crimes?\n A crime respecting fish perhaps,\n A crime respecting food perhaps,\n A crime respecting cloth perhaps, 40.\n A crime respecting a girdle perhaps.\n Yes, that was the crime that excited the jealousy of Kahai, [1336]\n Kahai was jealous, the heaven voiced conch, [1337] O chief,\n Whosoever has taken anything [1338] of mine\n It is thy office to kill him; let him surely die. 45.\n\n\n\n\n\n\n\n\nHE KANIKAU I KONA UHANE.\n\nNA NIAU.\n\n\n O ka uhane kanaka ole, kou inoa.\n Hele ke aka o ka uhane a hoi mai,\n E aloha ae ana a\u2019u i ko\u2019u hoa.\n He aloha ka hoi kau ka nanai,\n Aloha wale kuu uhane kino wailua. 5.\n Elua ka maua e noho nei,\n Aole a\u2019u i ike aku oia kekahi,\n Ua kii ka ilaila e kalohe ai,\n Auhea ane oe?\n Ai kapakapaku, ai kookoona, 10.\n Heaha la ka\u2019u hala nui, e ke \u2019kua,\n I ai kuia paha a\u2019u, i ai aia,\n I ai aia ia\u2019u, e lakou nei.\n O ka hala ia la e Kaneikawaieola,\n E ola e, e ola hoi a\u2019u la, ko pulapula, 15.\n Mai nana lea mai oe ia\u2019u\n E kahea aku no wau, e o mai oe.\n E ku\u2019u kino akua i ka lani,\n E Kane, e lapa ka uila, e kui ka hekili.\n E nei ka honua. 20.\n Ola no wau, ua ike kuu akua,\n Ke holoi mai nei; pau ka poino,\n Make ka eu, ke kalohe e o, e puka.\n Loaa iho nei oe he eu nukupuu,\n O ka nuku eueu, e make no ia, 25.\n Ka puali eu, ka ououkuono e make no ia.\n E ola Niau i ke ao malama,\n O Pele ko Hawaii, owau keia.\n He kalaku a\u2019u la, he okalakala,\n E kala, e eueke. 30.\n E kala aku ana a\u2019u e ueueke,\n E ueke aku ana au i kona poino,\n Hemo ka ai ku, hemo ka ai-a,\n E ku i kela, e lono i ka uweke,\n Kala wekea i ka lili, 35.\n Wekea i ka hala.\n He aha la ka hala?\n He hala i\u2019a paha?\n He hala ai paha?\n He hala kapa paha? 40.\n He hala malo paha?\n O ka hala ia i lili ai Kahai,\n E lili Kahai, ka pu maleolani\u2014e ka lani e.\n O ka mea nana i lawe o kuu maunu,\n E i ae oe e make ia, e e make ia e. 45.\n\n\n\n\n\n\n\n\nEVENING SONG.\n\nFROM THE JOHN II COLLECTION OF MELES.\n\n\n Lehua [1339] takes away the day, sacred [1340] is the evening.\n Subdued is the murmur, the noise, the tumult!\n [And the] great wailing.\n The sun is setting, its work accomplished;\n Set apart (sacred) is the evening, work has ceased. 5.\n It is sacred, let the voice be subdued,\n Hush the voice, let there be kapu!\n This is the meaning, it is evening, just that;\n A sacred time for the chief to withdraw,\n To stretch himself, [1341] for he is wearied, 10.\n Let there be kapu; it is evening!\n Kapu for the holy evening, faint be the voice;\n Kapued the voice, [and] loud talking,\n The groaning, the murmuring,\n The low whisperings of the evening. 15.\n The high chiefs rest [1342] in the night of Hakalani.\n In the sign [1343] of Kekaupea.\n For Kiha is the night allowed for boxing,\n But the beginning of the night is kapu.\n For Kealohi, for Kekaupea the king. 20.\n To him [1344] belongs the evening. Kapu! \u2019tis evening!\n Sacred is the evening to Kawelo, [1345]\n Who traveled about in Wailuanui-a-hoano.\n And falling asleep undisturbed as Kuhe, [1346]\n Then was oppression, dizziness relieved in that sleep. 25.\n The child raised up; the sacred child pleased of heaven.\n It is the evening of Mahuna Kaioe. [1347]\n The eye [1348] (offspring) of Kuawalu-pau-ka-moku,\n The chief for whom is the evening! Let there be kapu! It is evening and sacred.\n It is the evening sacred to Kuihewa [1349] 30.\n At Kukaniloko, [1350] at Lihue, there is the terrible enclosure of the kapu,\n Kuihewa\u2019s strict kapu that was declared. [1351]\n Kuihewa, Kakuihewa, Kuihewa of the colored [1352] garment,\n For them the evening at Lihue,\n For Luaia, [1353] for Luanui-mahao the chief is the evening, 35.\n Let there be kapu. It is evening!\n Edgeways, staggering descends the sun. It is evening.\n The day is divided, rain vanishes as the sun reaches Manuahi.\n There at the time [1354] of dancing, Lehua takes away the sun,\n Casting its rays in the dark sea, 40.\n Traveling onward is the sun [1355] of the day,\n Returning to the bosom [1356] of the protecting god.\n A strangely solemn stillness prevails; [1357] Perhaps Kahiki is still,\n A sacredness pervades Kahiki, [1358] \u2019tis evening. 45.\n The evening is proclaimed for Hoohokukalani;\n An evening [1359] for his eminence. [1360]\n Slow are the days declining to night, to lighting time, to midnight.\n As evening shadows fall the spies [1361] of heaven return.\n Let the earth beneath be sacred to the chief, 50.\n An evening befitting his greatness; his is the [awa] cup. [1362]\n The high service indicates his rank.\n Very quiet is the evening, an evening sacred to Akea,\n To Akea [1363] of old belongs the evening.\n O Ku, O Lono, O Kane\u2014the evening, 55.\n Relieved is the weariness, for \u2019tis evening,\n An evening sacred to Kekuaiwa, [1364] at Kauhola.\n To the long-tailed fish [is] the distant allurement [1365] in the water.\n O Kiha-nui-lulu-moku, [1366] to Liloa is that evening,\n For the water-diver during the flood, [1367] 60.\n A water-guard reared among the streams.\n The concubine is set aside,\n Sacred is the chief\u2019s realm, hypocracy is reprehensible, [1368]\n The wrong is avenged by the growth of a guilty [1369] conscience.\n Waipio has no place for forgiveness. 65.\n The night is traveling towards Haena. [1370]\n It pursues its course till it reaches the top of the cliff,\n And descends on the summit of Halaawiki, [1371]\n Such is the indication, the sign of evening.\n Relieved is the fatigue, for \u2019tis evening, 70.\n The darkening shades of evening,\n The approaching shades of night, [1372]\n The night, the night towards dawn,\n Morning light, stretching from midnight,\n Giving refreshing rest to the district, 75.\n To the ruler of Hawaii of Ku. [1373]\n O Hawaii proclaim me! [1374]\n The rest at Kahiki-nui-kai-akea.\n [The] council of that place divided [1375] the heavens.\n It met in front, [1376] separating for a temple 80.\n The company of chiefs; the company of chiefs was at Hanalaa. [1377]\n To cleanse in the sea of Kahiki-ku,\n To bathe in the choppy sea.\n The current of the ocean flows toward Lono.\n O Lono, an attentive land is this, 85.\n I am gentle here at Kahiki-ku.\n Arise! rest the weariness, press the languor,\n Overcome the tiredness; Hawaii is with sheltering houses;\n Rest you in great broad Hawaii.\n Peaceful heavens cover earth and space. 90.\n An early evening slumber is of the heavenly company,\n O Ku, O Lono, O Kane, it is your evening,\n Released is the weariness, for it is evening.\n\n\n\n\n\n\n\n\nMELE AHIAHI.\n\n\n Lawe Lehua i ka la, kapu ke ahiahi.\n E maa ka mumu, ka wawa, ka nei\u2014e!\n Kupina\u2014i!\n E kau aku ana hoi ka la, e ko mai ana;\n Ke ahiahi hoanoano, hoomehameha. 5.\n Hooihiihi, e ihi kihi ka le\u2014o!\n E hamau ka leo, e kapu!\n Eia ke ano la, he ahiahi wale;\n He iu kapu no ka lani e pee ana,\n E kauolo lupe ana, ke luluhi nei\u2014e, 10.\n E kapu e, he ahiahi!\n Kapu i ke ahiahi ihiihi, maa ka leo;\n E kapu ka leo, ka walaau,\n Ka nunu, ka ne ua la,\n Ka ua ne ua la o ke ahiahi, 15.\n Ka ulu-haka i ka po o Hakalani,\n O ka pohaka o ke Kekaupea.\n No Kihi ka po no ka hookeekee,\n O ke kihi ahiahi kapu no hoi,\n No Kealohi, no ke Kekaupea ke \u2019lii. 20.\n Nona ke ahiahi\u2014, e kapu\u2014e\u2014, e ahiahi!\n He ahiahi kapu no Kawelo.\n I holoholo \u2019ku iloko Wailuanui-a-hoano.\n E hiamoe ana i moemoe a Kuhe.\n Ilaila ka paluhi newalani i ka hiamoe. 25.\n O ka huki kau kama ka ihi kama hoohia ka lani.\n O ke ahiahi o Mahuna Kaioe.\n O ka maka o Kuawalu-pau-ka-moku,\n Ke \u2019lii nona ke ahiahi e; e kapu e, he ahiahi kapu o!\n He ahiahi kapu no Kuihewa 30.\n I Kukaniloko, i Lihue, ilaila ka pa awaawahia o ke kapu,\n O ko Kuihewa awahia i malania.\n O Kuihewa, Kakuihewa, Kuihewa o ka ua-ua-pena,\n O ko lakou ahiahi i Lihu\u2014e,\n No Luaia, no Luanuimahao ke \u2019lii nona ke ahiahi. 35.\n E kapu e! he ahiahi!\n Kaha aui, newa ka la, ua ahiahi.\n Ke kahakaha ka la, hele ua, kaha ka la i Manuahi.\n Aia i ka haaluapou lawe aku la Lehua i ka la,\n Aka ku la i ke poo ke kai uli, 40.\n Hele aku la kanakaloa o ka la,\n Hoi mai la ka poli o malumalu akua.\n Ke ku mai la ka pahu o ke anoano\u2014e;\n Ano paha Kahiki\u2014e,\n Anoano aku la Kahiki, ua ahiahi. 45.\n Kauliakea ke ahiahi ia Hoohokukalani;\n He ahiahi ko ia \u2019na liliu,\n He liu na la, he aui po, ke kului po, aumoe po,\n He po ahiahi ae no ka lani kiu hoihoi mai ana.\n E kapu ko lalo honua i ke \u2019lii, 50.\n He ahiahi ka i kona nui, kona he apu.\n I ke kona nui niho amo\n Ia koluna ke ahiahi, he ahiahi kapu no Akea,\n No Akea kahiko ke ahiahi.\n E Ku, E Lono, E Kane,\u2014he ahiahi\u2014e; 55.\n Kuu aku ka luhi, ua ahiahi;\n He ahiahi kapu no Kekuaiwa, no Kauhola.\n No ka ia hi\u2019u loloa, ka ewaewa loloa iloko ka wai,\n O Kiha-nui-lulu-moku, no Liloa ia ahiahi,\n No ke kanaka luu wai manawa wai, 60.\n Kiai wai kahawai okoa no.\n A ka waiho hoi aku ke kamakama,\n He kapu ka au \u2019lii, he wela ke kamani,\n He laa ka hala, ka nioi kupu i Paakalana.\n Aohe wahi manalo Waipio. 65.\n Ke hahai aku la ka po i Haena.\n Ke alualu aku la kau i ka pali,\n Kiko aku la i ke poo Halaawiki,\n Ko mai la ke ano, ke ano ke ahiahi\u2014e.\n Kuu aku ka luhi, ua ahiahi. 70.\n He ahiahi kuluikului nei,\n Kuluikului kahi ana po;\n Ka po, ka po ia malio,\n Malio, malio i ke aumoe,\n Kaa momoe lea i ka apana, 75.\n I ke poo Hawaii-ku.\n E kani Hawaii ia\u2019u!\n Ka hiamoe i Kahiki-nui-kai-akea,\n Ilaila anaina moku ai ka lani,\n E lua lai alo moku ai i luakini 80.\n Ka lani ma; ka lani ma i Hanalaa,\n E holoi ai kai o Kahiki-ku,\n E auau ai ke kai kupio\u2014e,\n Ke au, ka moana kahinia ia Lono.\n E Lono\u2014e, he pihe moku nei, 85.\n He laka au eia ma Kahiki-ku.\n E ku! kuua ka luhi, lomia ka o-pa.\n Kuua ka luhi; he halauloa Hawaii:\n Moea oe i Hawaii-nui-akea.\n He luluhia lani mau honua i mau kului. 90.\n He hiamoe ahiahi no ka lani ma,\n E Ku, e Lono, e Kane, ko ahiahi\u2014e.\n Kuu aku ka luhi, ua ahiahi.\n\n\n\n\n\n\n\n\nA LAMENTATION FOR KALAIULUMOKU. [1378]\n\n\nMy sacred child, my revered child,\nThou art the child descended from Akalana,\nA descendant of Kiha;\nThou art the child begotten of Akalana.\nThou art the chief through Ka-lau-loa-ia-iku. 5.\nThou art Kauhi, I am Kauhi, [both children] of Kama. [1379]\nI am Kamalalawalu, begotten of Kiha, [1380]\nThat Kiha of the blue sea moss,\nO Kiha, the blue, the sea moss, [1381]\nO Kamalalalua thou art Kama, the Kama that wandereth. 10.\nO Kama, O Kaila, O Kalalahai,\nThou who ascended [1382] to the [temple] [1383] house at Malaihaakoa, [1384]\nTo brace [1385] and establish indeed the corner at Halelea.\nKamanuena [son] of Kawelo, [1386] Kaweloaikanaka,\nA child of the disdainful [1387] lord, 15.\nThe sacred child of Kalanikukuma, [1388]\nElder brother of Kailelalahai,\n[Also] Aanuikani-a-weke of Kona and Koolau,\nThree of them were born of the contemptuous chief.\nHe [Kamanuena], is the tail of the kite [1389] at Hihimanu. 20.\nWhen the kite ascended and united\n[With] the tail of the kite of Kealohi, the good, [1390]\nKealohi of the water begat the bastard child of Kealohi,\nKeawe of Kealohi, by the paramour of Umi,\nMade eminent by Kailimoku. [1391] It was Keawe who begat chiefs 25.\nAt the shielded [1392] division, [1393]\nBorne in the misty rain to Haona;\nCarried at night in a container,\nAnd at daylight placed in the house in its nakedness.\nHe was the staunch support which helped sacred Kawelo, 30.\nThe chief whose sacred edict [1394]\nWas broken [1395] and ignored at Holoholoku. [1396]\nThe sacredness which should have caused silence\nWas disregarded by the sound of many voices [1397] in the night;\nBy the sound of the gentle rain of heaven; 35.\nBy the rending of wet kapa [1398] in the heavy rains;\nBy the loud reverberating [1399] sound of the heavens.\nO chief, who art yonder, do return.\nYou are blundering, [1400] be careful lest you wander;\nWandering against one\u2019s will would be satisfactory 40.\nIf accompanied by love offerings such as my Hoohila [1401] blossoms;\nI mistook the quietness of the water; I am floating alone, [1402] you are not here,\nWhere art thou? Here am I, here am I indeed, my arms are empty,\nStolen [1403] is my precious one, [1404]\nIn sorrow I search for thee. 45.\nLet us seek together, and ease thou my painful head,\nThe pain of my head which throbs; I am grieved indeed.\n\n\n\n\n\n\n\n\nHE KANIKAU NO KALAIULUMOKU.\n\n\n O kapu kama ia\u2019u e, ehia kama,\n O ke kama ia kama Kahiki-a-ka-lana,\n O kekahi kama ia a Kiha,\n O ke kama ia hanau mai Akalani.\n O ko lani oe o Ka-lau-loa-ia-iku. 5.\n O Kauhi oe, o Kauhi a\u2019u, a Kama.\n O Kamalalawalu a\u2019u a Kiha i hanau,\n O Kiha ia o ka uli manauea,\n E Kiha e ka uli, e ka manauae ea.\n E Kamalalalua ia o Kama, e ka halalalu ia Kama ke hele, 10.\n E Kama, e Kaila, e Kalalahai,\n E ka hakihaki apana i mua i Malaehaakoa.\n I ko oa e kihi kama Halelea,\n Kamanuena a Kawelo, Kaweloaikanaka.\n He maka ia no ka haku maka paweo, 15.\n He maka kapu ia no Kalanikukuma.\n Ka kaikuaana o Keilelalahai,\n O Aanuikani-a-weke no Kona, no Koolau,\n Akolu lakou a ka haku maka paweo i hanau.\n Nona ka polo pea i Hihimanu 20.\n I kau aku ai ka pea a huia\n Ka polo pea a Kealohi kanaka maikai,\n Kealohi kai ka wai loaa ka hema a Kealohi,\n Keawe a Kealohi no kona koolua wahine a Umi,\n Ke kuku Kailimoku, na Keawe no i hanau na \u2019lii 25.\n I ka pale kohiana.\n O ke kohiana polua io Haona,\n O ka haona mai po hapai.\n He ao e io Haka, io Hakaola,\n O ke koo ola i koo ai kapu Kawelo, 30.\n O ke \u2019lii nona ka hakikili\n Haki apana apana i Holoholoku ke kapu.\n O ke kapu mai hoano e hoomehameha,\n O ka pehea hoi o na leo kawakawa i ka po;\n I lani ka eloelo i ka lele mai polua 35.\n Io nahae nahae mai o lele.\n I na pu kolukolu i ke kolukolu ia iku lani;\n O lani e i oa, e hoi e.\n O ke nahili au nana ia o kihele,\n O ka hele i o uilani ke maemae aku la, 40.\n Ka lau aloha o Hoohila, kuu pua,\n Manao i ka wai ke lana la, ke lana wale nei a\u2019u, aole oe.\n Auhea oe? eia\u2019u, eia\u2019u la ua he\u2014mo kuu lima,\n Ua huea kuu hipuu makamae,\n Ua minamina au e imi, 45.\n Kaua e imi hoi, a e nini mai oe i kuu nahoahoa,\n I ka napele o kuu poo i ka eha, ua eha au e.\n\n\n\n\n\n\n\n\nA LAMENTATION FOR LONO-OPIO. [1405]\n\nBY PELEKAIA.\n\n\nMy companion of the rain, of the returning water,\nMy companion of the land of steady wind:\nMy companion in the cold of the Kiuwailehua; [1406]\nMy husband of the night and day;\nMy companion watching the Koolauwahine [1407] wind 5.\n[And] calling to Kulahuhu\nTo string handsome flowers [1408] [for] the loving companion, a husband;\nMy beloved companion in the Lord;\nMy fellow-worker in Christ;\nMy companion in the kukui grove of Koolau; 10.\nMy companion in the pandanus trees of Pooku;\nMy companion in the hau trees of Kaukaopua;\nMy companion of the swelling and sandy seaweed is the man of Manuakepa;\nMy companion in the rain at the sands of Ona;\nMy companion of the hand constructed path 15.\nWhereby we reached Hoohila with my husband;\nMy companion watching the fire-brands [1409] of Kamaile.\nPassing the cliffs weariness ends. [1410]\nMy husband in [the] hot sun of Mana; 20.\nMy companion of the hiding water of the paoo; [1411]\nMy companion of the salt plain of Kalaalaau;\nMy companion of the sands of Kalaihi;\nMy companion of Kapiheakekua;\nMy companion of the sugar-cane digging of Kalalii;\nMy husband of the comforting sea-breeze of Kaali; 25.\nMy companion in the reddish, perfumed water [1412] of Waimea;\nMy loved companion in the bosom of Lehua;\nMy companion in the Kapaahoa rain of Kahana;\nMy companion in the cold rain of the mountain.\nHalemanu was above, 30.\nOur house was below,\nHouse of a hollow tree-trunk,\nA house which was fixed and trimmed by the birds.\nWe were there above, residing with my husband,\nMy companion of the fish [1413] which touched the skin of Pakaua at Pohakomo; 35.\nMy beloved companion in the wonderful calling of the Lord; [1414]\nMy companion seeking the will of the Lord.\nHis will was our support in times of weariness.\nMy companion in the sea of Palepalemoana;\nMy companion at the cliff of Waahia, at Manawaohua, Wawaenohu, 40.\nIn the calm of Kaimaio;\nMy beloved companion of the fitted mats, [1415]\n[The] stratum of Keawanui.\nLono gave us strength to secure the land.\nWe strove together indeed, O Chief! 45.\nBy the chief was the land defeated;\nYour land was defeated because of the dead.\nAt your death the first-born succeeded.\nThe chief gave birth at Holoholoku.\n\n\n\n\n\n\n\n\nHE KANIKAU NO LONO-OPIO.\n\nNA PELEKAIA.\n\n\n Kuu kane o ka ua o ka wai hoi,\n Kuu hoa o ka aina kai puhi i ka makani,\n Kuu hoa pili i ke anu o ke kiuwailehua.\n Kuu kane oka po o ke ao;\n Kuu hoa nana makani koolauwahine, 5.\n E kahea ana i Kulahuhu.\n U i puakei, ka hoa \u2019loha, he kane,\n Kuu hoa aloha i loko o ka Haku,\n Kuu hoa lawe hana i loko o Kristo.\n Kuu hoa i ka malu kukui o Koolau 10.\n Kuu hoa i ka hala o Pooku\n Kuu hoa i ka hau o Kaukaopua\n Kuu hoa o ka limu pehu, limu one, ka\n kanaka o Manuakepa\n Kuu hoa alo ua ina one Ona\n Kuu hoa o ke ala hapai i ka lima 15.\n E hiki aku ai maua i Hoohila me kuu kane\n Kuu hoa nana \u2019hi lele o Kamaile\n Hala ka pali pau ka luuluu\n Kuu kane i la wela o Mana\n Kuu hoa i ka wai huna a ka paoo 20.\n Kuu hoa i ke alia o Kalaalaau\n Kuu hoa i ke one o Kalaihi\n Kuu hoa i Kapiheakekua\n Kuu hoa i ke ko eli o Halalii\n Kuu kane mai ka malu o ka naulu o Kaali. 25.\n Kuu hoa i ka wai ula, wai hiliahi o Waimea\n Kuu hoa aloha i ka poli o Lehua\n Kuu hoa i ka ua kapaahoa o Kahana\n Kuu hoa pili i ke anu o ka mauna\n He luna ae o Halemanu 30.\n He lalo iho ko maua hale\n He hale puka laau\n Hale a ka manu i ako a oki\n Na maua ia uka i noho me kuu kane\n Kuu hoa o ka ia hoopa i ka ili o Pakaua i Pohakomo 35.\n Kuu hoa \u2019loha i ka oihana kupaianaha a ka Haku\n Kuu hoa imi i ka makemake o ka Haku\n O ka makemake oia ko maua makamaka i noho ai maua i Luhi\n Kuu hoa i ke kai o Palepalemoana\n Kuu hoa i ka pali o Waahia, i Manawaohua i Wawaenohu, 40.\n I ka lulu o Kaimaio,\n Kuu hoa \u2019loha i ke ku moena\n Hapapa o Keawanui.\n Na Lono no i nai kaua ia ka moku,\n I nai kaua ia no, e ka lani! 45.\n Na ka lani ka hee o ka aina,\n Hee kou aina ko ka mea make,\n Mea make oe lilo i ka hanau mua,\n Hanau mai ka lani i Holoholoku.\n\n\n Honolulu, Oahu, June 16, 1837.\n\n\n\n\n\n\n\n\nA LAMENTATION FOR KEAWEKALOHE. [1416]\n\n\n His is the gentle sleep [1417] of Palekaluhi,\n The beloved companion [1418] of Mano,\n Conceived and born in one womb, [1419]\n One was the after-birth of the chiefs.\n If Wailua [1420] furnished the evidence, 5.\n At Holoholoku [1421] they are ennobled,\n Thou art my sacred father, Kalani.\n Kalani\u2019s is the severe command, for it is bitter, [1422]\n Bitter as the drunk awa with its side scum.\n The sacred children of Hoohila [1423] Kawelo 10.\n Descended by the dark rains from the heavens,\n From Kahekului, [1424] [the] grandmother,\n From Keahialani of Lono! Thou Lono, confirm it.\n I was glad to follow [after you] with my tears;\n A shade appeared real, [1425] 15.\n Causing tears to suffuse [1426] my eyes; displeased.\n Two arose, the shade and you.\n With you to calm my sorrow. [1427]\n The quiet which caused it to decrease;\n Which caused me to keep silent and cease my loud wailing. 20.\n In curbing my grief there is still regret.\n I am panting for breath, and am wearied:\n My breath is gone,\n Return, that I may go [1428] back,\n And end my grasping at nothing. 25.\n\n\n\n\n\n\n\n\nHE KANIKAU NO KEAWEKALOHE.\n\n\n O ka hiolani kana o Palekaluhi,\n O ka pilipilikana lua i o Mano la,\n O ke ko-ko a kewe hookahi ana\n Hookahi ka aa kewe o na \u2019lii.\n Ina i Wailua ka hoailona 5.\n O ko lakou wahi Holoholoku na Ku hoi e o oe,\n O kuu makuakane kapu o Kalani.\n Na Kalani ka hua awa ke mulemule nei,\n He mule au awa kihi ka loe e,\n Na kihi kapu kama a Hoohila Kawelo 10.\n Na ka ua lanipo aku la i ua,\n Na Kahekului, kupunawahine\n O Keahialani o Lono e, o Lono i ana hoi e,\n Hoihoi e imi ku ana kuu waimaka;\n Akakau ana he aka, 15.\n Ke kulu ka manini, konakona,\n Ala lua ana, oia o oe;\n O oe ka hoonana o ke aloha\n Ka hoomalielie i ka ha\u2019i ai.\n Ia no malie ai pale ka uwe nui e, 20.\n Pale ka nui, he wahi mihi iki koe.\n O kuu ikiki ia, ke uiha la.\n I ka pau o kuu aho.\n Ha\u2019i ae la i ha\u2019i au,\n I pau kuu hopu a hae. 25.\n\n\n\n\n\n\n\n\nA LAMENTATION FOR PE\u2019APE\u2019A. [1429]\n\n\nThis is a mourning tribute.\nFor you, Peapeamakawalu [1430]\nKamakauahoa, [1431]\nMy beloved one who passed away. [1432]\nThe principal division from Haho. [1433] 5.\nThe second child of Palena, [1434]\nHolaniku of Kaihi was the father,\nFollowing after [was] the pig [1435] [shadow] in the clouds.\nKaohelelani and Lono, traveling companions,\nFollowed after him 10.\nWith failing strength supported from elsewhere.\nThere were three gathered there,\nThe vessel had left the land.\nThis is Hana [1436] we have just reached;\nHana the land of low heavens, 15.\nKauiki is victorious, mountain towering high.\nKapueokahi [1437] and Mokuhono are down at Kaihalulu,\nManianiaula, Hamaalewa and Kauiki, [1438]\nMountain soaring to heaven, the mountain at the threshold, [1439]\nHome of the chief who passed away, 20.\nCalling back Kamakauahoa of Kepanila,\nAnd also Kauhaipaku.\nKamakauahoa [1440] went in spirit,\nMy beloved one who has gone.\nWeep you, [1441] I recite the virtues of Kumukoa [1442] hence, of the chief. 25.\n\nWhat made you angry that you should go crookedly,\nThe companion of my brother who went away.\nBoth of you are of Neau, from the same crouching house, (womb)\nOne indeed is the [bond of] affection\n[And] the sadness between you 30.\nGathered at the pool of Punahoa.\nThou didst lay in that water;\nWater gathered by the rain;\nGathered by the Apuakea rain\nWith the Koholalele wind. 35.\nAre you one furnishing blessings?\nThe rains break on the pandanus\nThe pandanus from Akiu and Honokalani;\nThe pandanus forest of Akiola,\nMy beloved one who passed away. 40.\nGreat and abiding is my sorrow,\nThe hand is numb for you,\nBeloved Kalani, beloved Kalani, [1443]\nBeloved Kalani who has passed away.\nThe chief was burned, 45.\nThe flesh was separated,\nKalani changed [and] became a spirit.\nHe became many bodied; many changed bodies. [1444]\nThe body of the chief was taken to God.\nKalani became a new deity of Koolau; 50.\nWent to the calmness of Kapueokahi;\nTo the wailing spirits of Kaiakahuli,\nThe many living down at Nanualele.\nKalani was the deity of Hakipalunuau,\nA descendant from Laka, 55.\nThose who laid in the pool of Punaloa,\nHakipalunu was the first born of Laka,\nOn lying down in the water the flesh becomes cold.\nMy beloved one has passed away,\nI am dwelling in sorrow, 60.\nMy hand is benumbed.\n\n\n\n\n\n\n\n\nHE KANIKAU NO PE\u2019APE\u2019A.\n\n\n He kanikau aloha keia,\n Nou hoi la e Peapeamakawalu,\n Kamakauahoa.\n Kau mea \u2019loha i nalo aku la.\n O ku palena nui a Haho, 5.\n O kama luaia o Palena,\n O Holaniku a Kaihe ka makua.\n Ka ukali hope, ka puaa kau i ke aolewa,\n O Kaohelelani a Lono, na hoa hele,\n Ka ukali o ka hope, 10.\n O ka hookualana ana o kahi e\n Ekolu lakou e ahu nei,\n Haalele i ka moku i ka aina,\n O Hana keia, akahi o loaa,\n O Hana, aina ua lani haahaa, 15.\n Lanakila nei o Kauiki, mauna i ka lani,\n O Kapueokahi, o Mokuhono i kai o Kaihalulu,\n O Manianiaula, o Hamaalewa o Kauiki,\n Mauna i ka lani, ka mauna i ka paipai,\n Hale o ka lani i hele aku la, 20.\n E o ia nei o Kamakauahoa o Kepanila.\n O kau-hai-paku ka hoi\n Hoi makani o Kamakauahoa,\n Kau mea \u2019loha i nalo aku la,\n E uwe oe, e helu au o Kumukoa aku, o ka lani. 25.\n\n I aha oe i welawela ai i punini ai oe.\n Hele ka hoa o ke kaikunane,\n O olua ia a Neau, mai loko o ka hale pupuu hookahi nei.\n Akahi no ka ke aloha,\n Ka paumako ia oukou, 30.\n E ahu i ka wai o Punahoa,\n Nau ka e moe ke na wai,\n Ka wai halana kiowai a ka ua,\n I hookio ia e ka ua apuakea.\n E ka makani koholalele nei. 35.\n O oe anei kahi anoai?\n Ka ua wawahi i luna o ka hala,\n Ka hala mai Akiu a Honokalani\n Ka ulunahele hala o Akiola,\n Ka\u2019u mea \u2019loha i nalo aku la, 40.\n He aloha la ko\u2019u e noho aku nei,\n He maeele no ka lima ia oe,\n Aloha ka-lani, e aloha ka-lani,\n Aloha ka-lani i hele aku nei,\n Ua ahi ka-lani, 45.\n Ua momoku ka ili,\n Ua mea e ka lani, ua kino akua,\n Ua kino lau, kino lau pahaohao.\n Ua haona ke kino o ka lani i ke akua.\n Ka lani, akua hou o Koolau. 50.\n I hoi i ka lulu o Kapueokahi.\n Ka poe hanehane i Kaiakahauli,\n Ka kini noho kahakai o Nanualele.\n O ka lani, ke \u2019kua o Hakipalunuau,\n O ka pua na Laka, 55.\n O Laka o Hakipalunu, ke kama kuakahi,\n Ka poe i moe i ka wai o Punahoa.\n I moe i ka wai auanu ka ili,\n Ka\u2019u mea \u2019loha i nalo aku la,\n He aloha ko\u2019u e noho aku nei, 60.\n He maeele no ka lima.\n\n\n\n\n\n\n\n\nIN PRAISE OF LIHOLIHO. [1445]\n\n\n The dear first-born sacred child.\n Kamehameha, went forward in Ikiki [1446]\n To the sacred shore of Lono above.\n Kamoholuakeakapu [1447]\n Of Kahiki, the owl that shaded the chief, 5.\n These were chiefs of Kapaina Kumalolo\n Of the flying-fish wrestling [1448] with the Kona storm.\n Kalanikona\u2019s grandfather came from Ahuena,\n The chiefs rising clouds [like] new growing leaves,\n Growing, that the chiefs became numerous, 10.\n Increasing like flowing fountain water.\n Chiefs Kaumaka, and Kuihewa, and Lono.\n Is the red glow causing one to flee in fear\n From the royal announcer of the prostrating [1449] kapu?\n This is the kapu of the daughter also, 15.\n An increasing [1450] kapu of the chiefs.\n The door posts were broken [1451] by them;\n The growth of affection [1452] was their reward.\n The chief is the stone from the pit.\n The master held forth in this breaking; 20.\n Kalanikauikaalaneo [1453]\n Returned to the husband, father,\n Walikeamaile of Papa.\n Closed was the bursting of the chief\n Destroying the companion, the mapele, 25.\n Malelaaekahi the chief.\n Brought out from them,\n The swelling, budding and untamed of the kapu,\n The last of the chiefs. It is released.\n For Waihonua, [the] earth below, 30.\n Is for the chief\n Of the heavens of lightning-like eyes,\n Traveling to the eye-ball of the sun.\n Great hot day of the summer.\n The chief was not heated thereby 35.\n Toward his daughter who went with him,\n My chief of threatening weather.\n Floating clouds confusing the chief.\n This is a new chief\n Living above with Makalii, 40.\n Hiding his kapu far distant.\n Bearing away his kapu lest it be spread abroad,\n To Kapunaki of the chief above here.\n Who watches up here? Kalani the chief.\n The sea, the billowy sea, 45.\n The net eye of Kane.\n The ocean is a swimming pool for the haalolo.\n The sea is moving by Kuhalahala.\n Here is the deep sea of Lono.\n The offspring of Keaka, born twins, 50.\n Keawe came out of the shallow sea [1454]\n Whose returning waves bared the coral strand\n And gathered up the fish for the chief.\n Kuheleimoana [1455] [the] person in charge,\n Cleaving unto the float [1456] 55.\n Inquiring of him\n For whom is this ocean down here? For the chief.\n The land is sacred, fulfilling its purpose.\n At present Hawaii has difficulty;\n A sacred difficulty for the chief. 60.\n Palena\u2019s [1457] was the day to observe\n The fog creeping from above;\n The horse [1458] which has a large back,\n And the cold land-breeze of the night,\n Productive of the forest, 65.\n Uprooting the familiar ohia [1459] [tree],\n The man of the great forest\n Inquiring of him\n For whom is this mountain?\n For the chief, the chief indeed, 70.\n The chief placed reverently;\n Placed alone without an equal. [1460]\n There were only three [1461] of them\n Called by the parent chief\n Kalanikauikaalaneo. 75.\n The originating kae [1462] of the chief,\n Kalaninui Kuiapoiwa,\n The first-born of the male chief\n Kapaeulumoku, the chief.\n Kalani-nui-kua-liholiho, [1463] 80.\n Kalani-nui-ahi-enaena, [1464]\n Your father, grandfather, grandson,\n Ku was the sacred father of the chief, he was\n Wet by the rain and numb from the cold\n Up above Halepohaha. 85.\n It was my endeared place\n In the woods of Luhaunui,\n Just kapued to the god.\n The leaves of the wild lehua [tree]\n He did not restrain 90.\n By the cold and the chill,\n The tarrying of the benumbing dews\n Of that quiet place above,\n Entangling the travelers\n Wishing to purchase the right, 95.\n A marketing god.\n The lehua was very watchful,\n Fine rain hid the mountain in fog,\n The sun above became darkened,\n The strangers thought it was night 100.\n Covering the many houses.\n There was no deception,\n It was different up above\n The men dodging in the rain ran, then stood erect.\n The travelers halted. 105.\n Hasten to reach Kuapehu\n For release of fatigue, of weariness,\n The cold also of the mist.\n Warmed by the fire of the woman [1465]\n The resident [1466] kept the bird net. 110.\n The new prow [1467] is sought for the canoe in the woods,\n It was the bait [1468] to entice the fish.\n Enwrap the prow with the leaves of the awa. [1469]\n That fish is bitter, [1470] the pond was salt.\n He [the chief] was known for his kindness, 115.\n Whose is the beauty of the godly companions?\n My fearful chief [1471] respected the kapu,\n Uniting the breath [1472] comforting thoughts afforded sleep.\n By the lighting of fires the lands are warmed.\n The land of the chief was returned. 120.\n Fresh meat gives plumpness and fatness.\n The male chief had strong desires in mind.\n The new fire by Nahienaena [1473] as the source. From yonder\u2014\n The edible birds live above Laa,\n Frightened by the smoke of the woman, [1474] 125.\n The voice only was recognized here.\n Hidden was the lehua flower, changed by it,\n Astonished by the red of the lehua, [1475]\n Like a precious skirt darkened in the rain, [1476]\n Remainder of the sacred heirs of the chief, 130.\n Perpetuating the rank of Keakealohiwahine, [1477]\n The sacred offspring of Iwikauikaua. [1478]\n He was the caller for help.\n The kapu commenced with the rising of the wind;\n The bright bird-feathers of the lowland was the wreath for 135.\n Keawe-i-kekahi-alii-o-ka-moku. [1479]\n From him came forth a very high chief, [1480]\n Restraining [1481] was the kapu of Kalaniopuu again through Nahienaena,\n The parent [1482] from over there.\n Weeping above [on the] mountain of Kona, 140.\n Wholly covered with goodness;\n Comfortable in the calmness. [1483]\n The calm alternating between sea and land breezes.\n Jealousy covered the lehua mist,\n Red lehua of the sea [shore] of Kona. 145.\n Pitiless in disposition toward you,\n Being whipped with the rope [1484]\n As if by many unnumbered people.\n Let us see with our eyes\n The women inside of Kaulehua, 150.\n Among the olona twisting [1485] women\n Hiding from the men.\n It is not the hiding of lovers,\n It is better to show up; how beautiful.\n\n\n\n\n\n\n\n\nHOOLEA IA LIHOLIHO.\n\n\n Ke kama hiwa kamalele oili kapu.\n Lele aku nei Kamehameha io Ikiki\n I kaha koili kapu o Lono iluna.\n Kamoholuakeakapu,\n O Kahiki, ka pueo malu ka lani, 5.\n He mau lani no kapaina kumalolo\n No ka malolo hakoko ua lani Kona.\n O Kalanikona mai Ahuena ke kupuna.\n O kalani ao kukupu ulu lau mamaka.\n O mamaka ulu mamaka mai na \u2019lii, 10.\n Mamaka me he omaka wai kahe la.\n O Kalanikaumaka, a Kuihewa, a Lono.\n O ka weli ula makau ia e holo ai\n Holo ka wohi ae i ke la kapu moe.\n O ko ke kaikamahine kapu hoi ia, 15.\n O Kapulikoliko i ka lani.\n Ia laua naha ka lapauila,\n Ka haku puu manawa ka pua o laua.\n O ka lani ka pohaku mai ka lua.\n Ka haku paa ula i keia naha, 20.\n O Kalanikauikaalaneo\n Hoi ae la i ke kane makuakane,\n O Walikeamaile a Papa.\n Pani ka i oa i ka lani,\n Lukuluku hoa ka mapele, 25.\n O Malelaaekahi ka lani.\n Loaa maloko o laua,\n Ka liliko, ka liliko, ka eena i ke kapu.\n Ke okina pau o ka lani\u2014ua noa.\n No Waihonua e, honua ilalo, 30.\n No ka lani no\n No ka lani holo maka uila,\n Holo i ka onohi o ka la.\n La nui wela o ka Makalii.\n Aohe wela ia ka lani 35.\n I kaikamahine holo lani ana,\n Kuu lani ao hakumakuma.\n Ao kaa lelewa kupehu lani.\n He lani maka hou keia\n Nonoho iluna me Makalii, 40.\n I huna i kona kapu i mamao.\n I ahai i kona kapu o laha wale,\n I Kapunaki o ka lani iluna nei.\n Nawai malama iluna nei la\u2014e? No ka lani no.\n Ke kai, ke kai mauwele ka, 45.\n He maka upena a Kane.\n Kai auau ka moana i ka haalolo.\n Kai e nou Kuhalahala.\n Ea ke kai hohonu o Lono.\n Ka pua a Keakamahana i hanau, 50.\n Hiki puka Keawe ke kai ao\n I mimiki ahu wale ka papa\n I ohia ka ia i ke ale lani.\n Kuheleimoana konohiki,\n Wawena o ka lana, 55.\n Ui aku ana iaia\n Nowai moana i kai nei la? No ka lani no.\n Ihi ka moku, ko mai ke ano.\n Ano Hawaii ka peapea,\n He peapea kapu no Kalani. 60.\n No Palena no ka la ku,\n No ka ohu kolo mai o uka;\n No ka lio kua mauna,\n No ke hau anu o ka po,\n Ulunahele o ka wao koa, 65.\n Ekueku ka ohia laka.\n I ke kanaka o ka wao nui maaukele,\n Ui aku ana iaia,\n Nowai mauna i uka nei la?\n No Kalani, no Kalani no. 70.\n Kalani kau hoanoano,\n Kau hookahi, aohe lua.\n Ekolu wale no lakou\n I heia ka lani makua,\n O Kalanikauikaalaneo. 75.\n Ke kae kinohi o ke alii,\n O Kalaninui Kuiapoiwa.\n Ke kinohi o ka lani kane\n Kapaeulumoku, ka lani.\n O Kalani-nui-kua-liholiho. 80.\n O Kalani-nui-ahienaena,\n Ko makua, kupuna, kuakahi.\n O ao Ku makuakane kapu o ka lani\u2014oia no\u2014e.\n Pulu i ka ua make i ke anu\n I ka uka o Halepohaha. 85.\n He wahi aloha ia na\u2019u\n I ka nahele o Luhaunui,\n Ano mai la kapu i ke \u2019kua.\n I ka lau nahelehele lehua a\u2014\n Aole nana i lahui 90.\n Na ke anu na ke koekoe.\n Na ka lihau maeele\n O ua uka hepa la \u2019kahi,\n E kahihi nei ka huakai\n E ake e kuai ka pono. 95.\n He \u2019kua malaulaua.\n He makaala wale i ka lehua a\u2014\n Noe ka mauna nalo i ke ohu,\n Haumoe e no iluna ka la,\n Kuhi ana ka malihini he po 100.\n Ako i ka hale puukiuki.\n Aole ka he alapahi,\n He hoehaa no ua uka la,\n Holo ke kanaka alo ua, ka hooku,\n Ku no ka huakai hele. 105.\n Lale i hiki i Kuapehu\n Kuu ka luhi ka maloeloe\n Ke anu hoi a ka awaawa.\n Lala i ke ahi a ka wahine\n Malama ke kupa i ka upena o ka manu. 110.\n Kii ka manu hou i ka waa i ka nahele\n O ka maunu ia e laka ai o ka ia.\n Alai ka manu i ka lau o ka awa.\n He awaawa ka ia no, he loko liu.\n E kaulana ae nei he lokomaikai. 115.\n Nawai ka nani o ka hoa waiakua e\u2014\n Kuu lani weliweli makau i ke kapu,\n Pili pu ka hanu lololaa ka moe.\n I kunia i ke ahi hahana na moku,\n O ka moku o ka lani ka i loaa mai. 120.\n O ka io hou i\u2019 liliko a nopunopu.\n Lalapa hoi maloko o ka lani kane.\n Ke ahi hou a Nahienaena ka makua.\u2014Mai o\u2014e.\n Na manu ai noho i ka uka o Laa.\n I puiwa i ka uwahi a ka wahine, 125.\n O ka leo wale no ke ikea nei.\n Nalo ka lehua pua limu iaia,\n Ka ililihia i ka ula o ka lehua.\n Me he pau hiwa uli la i ka ua.\n Koena o na muo kapu i ka lani, 130.\n I mau i ka ula o Keakealohiwahine,\n O ke kamahele kapu a Iwikauikaua.\n Oia ka i malele.\n O ke kapu i hoano ma ka ulu o ka makani;\n Ka hulu manu moha i ke kaha ka lei na 135.\n Keawe-i-kekahi-alii-o-ka-moku.\n Nana mai ka lani kio paa kaala.\n Makahinu i ke kapu o Kalaniopuu hou a Nahienaena,\n Ka makua\u2014mai o\u2014e.\n Uwe ka luna Mauna o Kona, 140.\n Papu no i ka maikai;\n Luhea no i ka malie.\n Ka lai holo lua a ke hau,\n Ilili poi i ka noe lehua,\n Lehua ula i ke kai e Kona. 145.\n Makona wale hoi ia oe,\n Haua iho nei i ka ropi\n I ka ano a ke kini kaau ole e\u2014.\n E ike kakou me ka maka no\n Na wahine o loko o Kaulehua. 150.\n O loko o ke olona hihi wahine\n Pee mai i ke kanaka.\n Aole ka pee a mea ipo mai,\n E hoike mai no ka pono; I nani e\u2014.\n\n\n\n\n\n\n\n\nA LAMENT FOR LIHOLIHO.\n\nON HIS DEPARTURE FOR ENGLAND.\n\n\n Cry forth a regard,\n Cry the virtues from Kamehameha;\n Show paternal affection;\n Grieve you people all.\n Indeed we all grieve, 5.\n The right [course] is obscure,\n To be severed is to be lost.\n Grieve not also for the queen,\n Without affection for her parents;\n They voiced lamentation, 10.\n Waving their hands behind;\n Shouting undying affection\n [At] your ascent upon the ship.\n You voiced farewell ashore;\n The guns repeated their salute; 15.\n The foreigners all joined.\n Mr. Parker called out\n Bright be the nights to the end.\n Gently moving was the sailing of the ship,\n Not dashing the waves on board; 20.\n The hull of the ship was dry\n By the steering of the helmsman.\n Kamaulaua was his name.\n Kamamalu was questioning,\n They had the book, 25.\n The scattering of unintelligible talk.\n Kekuanaoa stood forth,\n The offspring of Nahiolea;\n Kiilaweau, an uncle,\n [Was] only an idle boaster. 30.\n Naihekukui remaining here.\n Offspring art thou of Hanakahi,\n Simply a proud strutter,\n A restless traveler abroad.\n Peekua Kauluhaimalama, 35.\n Kekuhaupio, a father,\n Haughtily lagged behind\n The window below.\n Mokuaikalai called:\n Where indeed is Naukana? 40.\n Thou art an offspring of Kamano;\n He also has the broom\n To cleanse aboard the ship;\n A rope in the filth-ladder.\n Mr. Richards then asked quickly 45.\n Where indeed is Mr. Parker?\n Let us seek together.\n I have seen the land,\n A land looking upon the sea.\n Here is the compass, 50.\n The guide is it of the ship,\n The path by which it sails;\n Hidden by the sea-spray of heaven,\n Facing thoughtfully restless seas;\n The snows of Nouaiki, 55.\n The danger points of Cape Horn,\n A land of America.\n Take the book.\n The people inland saw differently.\n Here is my husbandman 60.\n Bringing hither a feather garment,\n The gift possible to him,\n [A] substitute for thousands of dollars\n For his entrance into Great Britain.\n The first gun booms forth, 65.\n The red flag is hoisted,\n The first bell has sounded,\n The bell for the chief\u2019s robing.\n Inquiry is made\n Where indeed is Manuia? 70.\n Bring you here the water\n That I may wash the face well.\n Stand up the [looking] glass,\n Trim and shave the beard,\n [And] take me aboard. 75.\n Bring forth my flowing garments;\n Bring hither sufficient clothing,\n Brush them off with pig bristles,\n Talking away indistinctly.\n Stand up the red objects. 80.\n To effect upright seating.\n Ascend straight to the consecrated place,\n Consecrated was your grandmother,\n Kalanikaumakamano,\n You! not you, you\u2019re a foreigner. 85.\n Mr. Parker called out\n Lower down the whaleboat.\n Descended, descended the chief therein,\n As he stood, holding the flag.\n The foreigners fell behind, 90.\n The chief departed hence.\n Saluting confusedly were the guns,\n Saluting, saluting.\n The people were seen inland\n Sending the soldier in the front 95.\n To take the horse to the sea-shore,\n A road that was possible,\n Directed to the wooden house\n [He] was given the diamond,\n That which enlarges not, from abroad; 100.\n From the chief. King George.\n The chief then asked,\n Where indeed is Kanehoa?\n At his frequent speeches\n Conversing with foreigners, 105.\n Jabbering vigorously.\n Secured by the black water\n Naaiweuweu stood up,\n The one who cares for the chiefs;\n The resting place of those dead. 110.\n I have encompassed all abroad;\n I have seen Spain.\n The chief questioned\n The steward of Kamehameha\u2019s time,\n Say, young stalwart, are we alike? 115.\n Return the letter of instruction\n Young stalwart, let us go;\n You will see, my young child,\n The prow of the Makao vessel,\n The stern of the Russian vessel 120.\n The fruit for the ship sailing to Bolabola;\n A Russian footstool;\n A satisfied Nuuhiwa resting place,\n A Spanish sea-passage.\n Be satisfied with the journey, O chief! 125.\n And, coming to the dark sea,\n [The] blue sea of Kane,\n The chief returns to the land\n Which he had left behind,\n Stepped on dark-backed Hawaii 130.\n Ashore at the head of the land\u2014\n The lehua-sounding rain of Hilo\n Panaewa is wreathing lehua [blossoms],\n Piowai is decorated with wreaths,\n Drinking the dew of the lehua flowers. 135.\n The fragrance is wafted to Hilo.\n Regard hath the bubbling springs in the road;\n The breadfruit planted in the shallow earth\n Above the Ahialoa,\n The tough root potatoes, 140.\n Striven for by the shell-fish\n Longed for by the chief.\n The hinalo leaved awa of Puna\n Is being torn by the birds\n Perched on the decayed timber. 145.\n The ripened leaves are scattered beneath.\n Bird catchers are recognized,\n Those people going in front.\n They are afraid of the gentle rain,\n The sprinkling rain of the women. 150.\n [The] trade wind bears the chief away\n To the ti-roots of Wahinekapu\n At the rising of the sun, O Kunia!\n Apua is heated, the strata is overturned.\n They have forsaken my companionship. 155.\n Taken to the wiliwili blossom,\n [By the] ohia flower of Kaiona,\n Beautiful [and] royal is thy love, O chief!\n\n\n\n\n\n\n\n\nHE KANIKAU NO LIHOLIHO.\n\nI KONA HOLO ANA I BERITANIA.\n\n\n Uwe la he aloha,\n Uwe helu mai Kamehameha,\n Aloha ino ka makua,\n Aloha no hoi oukou a pau loa;\n Aloha no hoi makou a pau loa; 5.\n Aole i ikea \u2019ku ka pono,\n O ke oki ia la nalowale.\n Uwe ole iho hoi ia Kuini,\n Aloha ole i kona makua,\n Uwe aku ana ia, 10.\n Kahiau na lima i ke kua,\n Hulo ke loha pau ole,\n Ko pii nei i luna o ka moku,\n Aloha mai oe ia uka.\n Kani kui lua aku la ka pu 15.\n Olohani ana ka haole\n Hea ae nei Mika Pata.\n Hoae na ka po i pau\n Pua iki ka holo a ka moku\n Paki kai ole ae la i luna 20.\n Maloo aku la ka iwikaele\n I ke ku a na hookele,\n O Kamaulaula he inoa.\n Ui ae nei o Kamamalu\n Ia laua ka palapala, 25.\n Ka hoohelelei o ka namu,\n Ku mai o Kekuanaoa.\n Keiki oe a Nahiolea.\n O Kiilaweau he makua,\n He kaena wale no kana. 30.\n Noho ae nei o Naihekukui.\n Keiki oe a Hanakahi,\n He hookalali wale no kana,\n He hooioena holo kahiki.\n Peekua Kauluhaimalama, 35.\n Kekuhaupio he makua.\n Kalelemuku ae nei mahope,\n O ka pukaaniani malalo.\n Kahea Mokuaikalai,\n Auhea la hoi Naukana, 40.\n Keiki oe a Kamano,\n Iaia hoi ka pulumi\n Ka holoi o luna o ka moku\n He kaula i ka hakakukae\n Namu ae nei Mika Riki 45.\n Auhea la hoi Mika Pata\n Nana pu ae kaua,\n Ua ike au i ka aina\n He aina nana i ke kai,\n Eia ke panana, 50.\n Ka ihu hoi ia o ka moku\n Ke ala ia e hele ai,\n He huna ma ka ehu kai i ka lani\n Ua alo hia na kai lewa\n Na hau o Nouaiki, 55.\n Na lae ino o Kepohoni,\n He aina anei o Mareka,\n Lawea \u2019ku la ka palapala.\n Ike e mai la ke kini o uka,\n Eia kuu hoaaina. 60.\n E lawe mai ana he kapa hulumanu,\n Ka makana ia e hiki ai,\n Kapae na kini dala,\n O ke komo ia i Beretane.\n Kani hookahi iho la ka pu 65.\n U-u ae la ka hae ulaula,\n Kani hookahi iho la ka bele,\n He bele komo kapa no Kalani,\n Ninau ae nei.\n Auhea la hoi Manuia? 70.\n E lawe mai oe i ka waka,\n E holoi ae au i ka maka a pau,\n Kukulu mai ke aniani,\n Kahi mai ke kahi umiumi,\n Lawe ae au ia luna, 75.\n Ho mai kuu kapa pihapiha,\n Lawe ia mai ke kapa i pau,\n Anai ia mai ka hulu puaa,\n Hoopakakeia \u2019ku ana.\n Kukulu na mea ulaula, 80.\n Kiaho kahi ae ka pono,\n I unoho iho pololei iluna,\n I-u la ko kupunawahine,\n O Kalanikaumakamano.\n I-u, no i-u, i-u haole. 85.\n Hea anei Mika Pata,\n Kuu ia iho la ka huelopoki,\n Iho, iho la Kalani mai luna,\n Ku no, iaia ka hae,\n Hoemi hope na haole, 90.\n Lelenolani aku nei.\n Pipi nokenoke iho la ka pu,\n Kui iho no, kui iho no.\n Ike e mai la ke kini o uka,\n Kena i ke koa i ke alo, 95.\n E lawe ae i ka lio i ke kahakai,\n I alanui e hiki ai,\n Kuhi ae i ke halelaau,\n Haawi mai i ke daimana,\n Ka mea laha ole no kahiki, 100.\n Na ke \u2019lii o Kinikeoki.\n Ninau ae nei o Kalani\n Auhea la hoi Kanehoa\n I kana mau huaoleolo\n E namu ae me ka haole 105.\n Kipakake ai haa mai\n Ua paa i ka wai eleele\n Ku iho Naaiweuweu\n Ka malama ia o na \u2019lii\n Ka waihona o na mea make 110.\n Ua pau o Kahiki ia\u2019u\n Ua ike au ia Paniolo\n Ninau ae nei o Kalani\n Ke kahu ai wa a Kamehameha\n E ui e like kakou 115.\n E hoihoi i ka huaolelo\n E ui e hoi kakou\n E e ike i ou pokii\n He ihu no ka moku Makao\n He hope no ka moku Rukini 120.\n He hua no ka moku hoi Bolabola\n He keehina wawae Luukini\n He luana noho ana Nuuhiwa\n He ae na kai Paniolo\n Ana wale ka hele e Kalani 125.\n A, ea mai la ke kai uli\n Kai popolohua a Kane\n Hoi no e Kalani i ka moku\n Ua kaa ae nei mahope,\n Keehi i Hawaiikuauli 130.\n Iluna i ke poo-kamoku\n Ka ua kani lehua o Hilo\n Kui lei lehua e Panaewa\n Kahiko lei o Piowai\n Inu i ka wai koolihilihi 135.\n Hoi no ke onaona i Hilo\n Aloha wale na puewai i ke alanui\n Na ulu hoonoho i ka hapapa\n Ka uka o ke Ahialoa\n Na uala moleuau 140.\n I nai aku i ka opihi\n Ke ono ae nei o Kalani\n I ka awa lau hinalo o Puna\n Ke ahai ia la e ka manu\n Kau i ka puha laau 145.\n Pala ka lau helelei i lalo\n Ua ikea ke kanaka kawili manu\n E ke kanaka hele mamua\n Ua makau i ka ua awa\n Ka ua noe a ka wahine 150.\n Kanoenoe aku o Kalani\n I na ki a Wahinekapu\n E na puka la e kunia\n E wela Apua kahuli o ka papa\n Haalelea mai au ka hoa 155.\n Lilo ae i ka pua wiliwili\n Pua ohai o Kaiona\n Onaona alii ke \u2019loha e Kalani.\n\n\n\n\n\n\n\n\nA FAREWELL TO HARRIET NAHIENAENA.\n\nBY KINI.\n\n\n Farewell to thee, O Harriet,\n How great is the love for my friend!\n The love that knows no end.\n Here am I, bidding thee farewell,\n O my beloved cateress. 5.\n Alas! the everlasting love for my friend.\n Farewell to thee for whom I well over with love.\n Let us greet each other in fond embrace.\n Alas thou! my friend,\n Alas! my companion, 10.\n My friend.\n Alas! my close companion of the night;\n My sitting companion of the day;\n My companion in the cold, my companion.\n Alas! my fadeless wreath of love. 15.\n Alas! my companion that slept with me in the night:\n Woe betide me!\n Where art thou, O cateress!\n Lo! where art thou?\n Wither traveled thou in departing from me? 20.\n \u2019Tis I that am seeking thee.\n Wither journey thou on deserting me?\n \u2019Tis thou that I am now locating.\n Where indeed shall I meet thee?\n Why went thou away 25.\n And left me, thy companion,\n Thy friend?\n\n I, indeed! Alas! my companion of the night;\n My kapa that kept me warm;\n My skin that was not cold when slept with in the night. 30.\n Alas! the chills that possess me on account of thee;\n Where indeed art thou?\n \u2019Tis only I that now am sleeping,\n For thou, my husband, art not;\n My second in the pleasure of the night; 35.\n My friend.\n My love for thee shall not cease,\n The love that cometh unto me.\n\n Where art thou my companion in the heat of Waikiki;\n My companion on the strand of Koko; 40.\n Alas! thou my friend.\n Alas! my object that knows no end of wailing,\n \u2019Tis only wailing with me who dwells here,\n For the breath is well nigh spent.\n Where art thou? 45.\n At your departure my love waxed great.\n How oblivious was I when we dwelt together,\n But when thou hadst gone away my love for thee welled within.\n I did weep till the strand was reached;\n I did also look and saw ye sailing onward; 50.\n I did weep till I came hither.\n I did meet Kuamoo\n And we two were loud in grief for thee.\n When Kaleiopapa and others landed I wept aloud for thee,\n For methought that Kaleiopapa wert thou, 55.\n And my passion was soothed by him.\n Then when I looked at Kauluhinalo\n My love for thee became great.\n Alas, my friend!\n When I beheld Keoniana, we two wept together loudly. 60.\n \u2019Twas on the day thereafter Kauluhinalo came up for us two to mourn;\n We did mourn together, for the love was great.\n Then it seemed that we two were dwelling together, beloved one;\n It seemed as if I was looking at thee;\n I saw them not\u2014 65.\n Those that once eased our troubled mind\n I saw them not at all.\n Kauluhinalo, Keoniana, they were the only two\u2014\n They were the only ones I saw since they were nearer me.\n We did weep in the same place, 70.\n I observed not the chiefs.\n When we journeyed upward to Waimea the love was great,\n For I saw the place we were wont to ascend,\n Thus I wept till night came on,\n And received the letter which Pupuka brought. 75.\n I was reached because I was close to him.\n The chief also said that it was a letter,\n And that I would weep on this day.\n I asked him, \u201cFrom whom?\u201d\n [He gave answer] \u201cFrom Maui, from Harriet.\u201d 80.\n Then I wept, weeping very loudly\u2014\n Till Kuamoo heard my loud wailing.\n He had already gone up before\n And waited till I should appear.\n Loud were the sounds of our wailing. 85.\n We were still on the path as the sun went down, but kept ascending,\n Alas! thou my companion of the night to sleep with;\n Alas! thou who are not seen by me,\n How may I be able to see thee?\n Where art thou? 90.\n How fares thy companions, for \u2019tis eve,\n And how spendest thou the night when thou sleepest?\n Where art thou, my companion?\n Alas! my cateress;\n Alas! my companion; 95.\n Woe betide me thy comforter,\n Woe betide me thy pride.\n Alas! my precious object,\n Alas! the object that is not obtainable in a day.\n Alas thou! 100.\n Alas! our separation.\n Alas! thou my guide in the untrodden path,\n My follower in the lonely path;\n My companion that traverses the places\n where the winds are diverted;\n My companion from the shade of the bread-fruit trees at Lele; 105.\n My companion from the land where the kiowea sings;\n My companion from the paupili rain of Lahaina;\n My companion;\n My husband in the path of Honomaele,\n Alas thou my companion from the scorching heat of Lele; 110.\n My companion in the path and the plain;\n My companion is chilled by the kapa,\n My companion in the cold shrinking garment.\n Alas! my husband.\n O my companion in the cold rain, 115.\n Thou seest the land;\n Thou seest the sand, the pebbles,\n And the clear sun,\n And the kou trees of Molakia,\n And of Pelekane; greetings be to the people thereof. 120.\n Thou seest the sand and the water of Pahoa,\n And the shade of the breadfruit trees.\n Alas! my companion;\n Alas, O my friend!\n Alas, my companion from the floating house of the foreigner; 125.\n My companion from the amusements of Kahiki;\n My companion high in the esteem of the people of the land;\n My companion that observes the laws thereof.\n Alas, indeed thou! How great is my love for thee.\n Alas my companion from the feast of Kahiki that hath no equal; 130.\n My friend from the beautiful things of the foreigner,\n Woe indeed be to us.\n Alas, my companion of the summer that hath passed away;\n My companion among our friends;\n They have gone away but we two still remain. 135.\n Here I am now about to leave thee.\n Alas! my companion\n That I requested thee not.\n I thought the body was the guerdon.\n\n Not so! I am to leave thee, 140.\n I have no longer patience for thee.\n Alas my companion; my companion in the northeast trades of Honolulu.\n Alas my companion in the bitter rain of Manoa;\n Alas my companion on the plain of Kewalo,\n And of Koula, and Pahua. 145.\n Alas my companion in the permeating heat of Haliimaile;\n Alas my companion; alas my husband;\n Alas my endeared wreath, \u2019tis a farewell.\n Love is like a husband that keeps close to the body;\n My night of the rain, of the sun. 150.\n Alas my lord!\n Alas my object that I find not when looking around,\n Woe be to us,\n A farewell from one who knows no end of wailing from Waikoloa.\n\n \u2019Tis Kamaikui that bids thee farewell, 155.\n Whose love for thee is great;\n Which is beyond power to write unto thee.\n There were no feathers save one only.\n When they all fell asleep\n It was at midnight that I wrote; 160.\n It was at midnight that I heard of the ship\u2019s sailing.\n I went up to Keiki for a feather [pen].\n I received the paper,\n But one feather only.\n At midnight I wrote, 165.\n When dawn came on a part was done;\n When morning came the whole was finished.\n I slept not till night became daylight,\n I aroused Wahineikikalei,\n \u201cArise thou and let us write down our lamentation.\u201d 170.\n She awoke, and we both wept,\n I wrote till it was finished,\n Saying \u2019twas prompted by the love of man.\n Here is Kauluhinalo sending thee regards,\n As also Keola and Keoniana. 175.\n Love be to Maria and Naea;\n Great is my love for them two.\n Regards to you all\n From us, Kilimailani and Kamaikui,\n Fare thee well, companion of endless love. 180.\n Here am I weeping for fond remembrance.\n Alas that I see thee not.\n When indeed shall we two meet?\n \u2019Tis only memories that come to me here by day and by night.\n When I sleep in the night, I long to meet thy spirit, 185.\n Wishing to behold thine eyes.\n Where art thou, O beloved wreath of the parent;\n O thou daughter whose memory is cherished;\n O thou firstborn begotten by one that holds your love.\n Alas thee! Here am I dwelling with thoughts only 190.\n That rages within for the benefactor that was kind to me.\n Woe be to us for the separation.\n When I saw your hand\n It seemed to me that your body was there also.\n Alas thou! 195.\n Listen! Here am I informing thee that the chiefs will not marry\n He will not consent,\n For I asked Kaleiopapa:\n \u201cHow is the marriage of you two?\u201d\n Answered he: \u201cI shall not marry.\u201d 200.\n But it is not quite certain yet.\n Fare thee well.\n\n\n\n\n\n\n\n\nHE ALOHA NO HARIETA NAHIENAENA.\n\nNA KINI.\n\n\n Aloha oe e Harieta,\n Aloha nui ku\u2019u aikane,\n Aloha pau ole.\n Ke aloha aku nei a\u2019u ia oe,\n E ku\u2019u makua aloha, 5.\n Auwe ku\u2019u mea pau ole o ku\u2019u aikane,\n Aloha ino ku\u2019u mea u wale iho no e noho nei,\n E aloha nui loa kaua,\n Auwe oe ku\u2019u aikane,\n Auwe ku\u2019u hoa, 10.\n O ku\u2019u aikane,\n Auwe oe e ku\u2019u hoapili o ka po,\n Ku\u2019u hoanoho o ke ao,\n Ku\u2019u hoa o ke anu, ku\u2019u hoa.\n Auwe ku\u2019u lei mae ole o ke aloha e! 15.\n Auwe hoi ku\u2019u hoapili o ka po, ke moe\u2014\n Auwe hoi a\u2019u e\n Aia la oe i hea e ka makua?\n Auhea oe e\u2014\n Aia la oe i hea i haalele mai nei ia\u2019u la? 20.\n O wau ia e imi nei,\n Aia la oe i hea i haalele mai nei ia\u2019u?\n O ka\u2019u ia e nana nei la,\n Aia la auanei i hea oe e loaa ai ia\u2019u?\n He aha la kau i hele ai? 25.\n A haalele oe ia\u2019u i kou hoa,\n O kau aikane.\n Owa\u2019u la, auwe ku\u2019u hoapili o ka po\u2014\n Ku\u2019u kapa e mehana ai,\n Ku\u2019u ili anu ole i ka po ke moe aku. 30.\n Auwe kuu maeele ia oe.\n Auhea la oe?\n O wau wale no keia e moe nei la.\n Aole hoi oe ka\u2019u kane.\n Ku\u2019u kokoolua o ka po ke moe. 35.\n O ku\u2019u aikane,\n E ku\u2019u aloha pau ole ia oe.\n Ke \u2019loha ke hiki mai i o\u2019u nei.\n\n Auhea oe e ku\u2019u hoa i ka la o Waikiki?\n Ku\u2019u hoa i ke kaha o Koko, 40.\n Auwe oe e ku\u2019u aikane e,\n Auwe hoi oe e ku\u2019u mea pau ole i ka uwe ia,\n O ka uwe wale no ia e noho nei la,\n Ua hele a pau ke aho,\n Auhea oe, 45.\n Hoi aku oe, nui loa ku\u2019u aloha,\n I palaka no ka i ka noho pu,\n I hoi aku ka hana aloha a\u2019u ia oe,\n Uwe no wau a pae i uka\n Nana aku no wau e holo ana no oukou, 50.\n Uwe no au a hiki wale ia nei,\n Ike no au ia Kuamoo,\n Uwe loa maua ia oe,\n A pae mai o Kaleiopapa ma uwe loa a\u2019u ia oe,\n Me he mea la o oe o Kaleiopapa ia\u2019u, 55.\n Lana aku la wau iaia.\n Nana aku la au ia Kauluhinalo,\n Nui loa ku\u2019u aloha ia oe,\n Auwe ku\u2019u aikane,\n A ike au ia Keoniana, uwe loa maua, 60.\n A i kekahi la ae pii mai no o Kauluhinalo e u\u2019e ai maua me ia,\n Uwe no maua, ua nui loa ke \u2019loha,\n Me he mea la no o kaua pu ke noho ana ke \u2019loha,\n Me he mea la wau e nana ana ia oe,\n Aole a\u2019u i ike ia lakou 65.\n I na mea no i lana ai kaua,\n Aole au ike ia lakou no a pau.\n O Kauluhinalo, o Keoniana, o laua wale no,\n Ka\u2019u mau mea ike i ka pii mai o laua,\n I kahi hookahi no makou e uwe ai, 70.\n Aole au i ike pono i na \u2019lii,\n A pii makou i Waimea nui loa ke \u2019loha,\n Ike a\u2019u i kahi a kakou i pii ai,\n I ka uwe no a\u2019u a poeleele,\n Loaa no i ka palapala a Pupuka i lawe mai ai, 75.\n Loaa au i ke pili mai no iaia,\n Ke \u2019lii kahi ei ae ana he palapala,\n I keia la e uwe ana no au.\n I aku a\u2019u, \u201cnawai\u201d?\n No Maui mai na Harieta, 80.\n O ka\u2019u uwe no ia uwe hamana mau,\n Lohe o Kuamoo i ku\u2019u leo nui,\n Ua pii e aku ia mamua,\n Kakali a hiki aku au,\n Olo ka pihe a makou, 85.\n I ke ala nui, a na poo ka la pii ana no makou,\n Auwe oe ku\u2019u hoa o ka po ke moe,\n Auwe hoi oe e ike ole ia nei e a\u2019u,\n Pehea la a uanei a\u2019u e ike ai ia oe?\n Ai la oe i hea? 90.\n E aha ana lakou ua ahiahi?\n Ame kou po ke moe iho,\n Ai la oe i hea ko\u2019u hoa?\n Auwe ku\u2019u makua,\n Auwe ku\u2019u hoa, 95.\n Auwe ku\u2019u mehana maikai ia-u e,\n Auwe ka hiwahiwa au o wau.\n Auwe ku\u2019u mea maikai,\n Auwe ku\u2019u mea loaa ole i ka la hookahi,\n Auwe oe e\u2014 100.\n Auwe kaua i ke kaawale loa,\n Auwe oe ku\u2019u hoikeike o kahi ike ole ia,\n Ku\u2019u hoahele o kahi mehameha,\n Ku\u2019u hoa nana i na hono ona aina.\n Ku\u2019u hoa mai ka malu ulu o Lele. 105.\n Ku\u2019u hoa mai ka lai a ka Kiowea.\n Ku\u2019u hoa mai ka ua paupili o Lahaina.\n Ku\u2019u hoa.\n Ku\u2019u kane i ka ua o Honomaele,\n Auwe oe ku\u2019u hoa mai ka opu ahi o Lele, 110.\n Ku\u2019u hoa i ke kaha ame ke kula,\n Anu aku la ku\u2019u hoa i ke kapa,\n He ahu anu wai kuku ku\u2019u hoa,\n Auwe ku\u2019u kane e,\n Ku\u2019u hoa o ka ua waahila la, 115.\n Ike wale i ka aina.\n Ike wale i ke one i ka iliili,\n Ame ka la lailai,\n Ame ke kou o Molakia,\n Ame Pelekane; aloha wale kanaka oia wahi, 120.\n Ike wale i ke one ame ka wai o Pahoa,\n Ame ka malu o ka ulu,\n Auwe ku\u2019u hoa,\n Auwe ku\u2019u aikane e.\n Auwe ku\u2019u hoa mai ka hale laau lana a ka haole. 125.\n Ku\u2019u hoa mai ka mea lealea o Kahiki,\n Ku\u2019u hoa i ka maka o kanaka o ka aina e,\n Ku\u2019u hoa hoolohe i ka leo o ko ia aina,\n Auwe hoi oe, e ku\u2019u aloha ia oe,\n Auwe hoi ku\u2019u hoa mai ka ai lau ole o Kahiki. 130.\n Ku\u2019u hoa mai ka mea maikai a ka haole,\n Auwe no hoi kaua e\u2014\n Auwe ku\u2019u hoa o ke kau i hala aku la,\n Ku\u2019u hoa mai na aikane a kaua,\n A hele la o kaua wale no, 135.\n E haalele ana ka wau ia oe,\n Auwe ku\u2019u hoa,\n Ku\u2019u uku ole ia oe,\n I manao o ka uku no ke kino.\n\n Aole ka, e haalele ana ka wau, 140.\n E pau aho ana ka wau ia oe,\n Auwe ku\u2019u hoa, ku\u2019u hoa i ka makani heaeloa o Honolulu,\n Auwe ku\u2019u hoa i ka ua waahia o Manoa,\n Auwe ku\u2019u hoa i ke kula o Kewalo,\n Ame Koula ame Pahua, 145.\n Auwe ku\u2019u hoa i ka la wela o Haliimaile,\n Auwe ku\u2019u hoa, auwe ku\u2019u kane,\n Auwe ku\u2019u ipo lei he \u2019loha,\n Me he kane la ke \u2019loha ka pili mau no i ka ili,\n Ku\u2019u po o ka ua o ka la e, 150.\n Auwe ku\u2019u haku,\n Auwe ku\u2019u mea loaa ole ia\u2019u ke imi,\n Auwe kaua,\n Aloha na ka mea pau ole i Waikoloa.\n\n Ke aloha aku nei o Kamaikui ia oe, 155.\n Nui loa no kona \u2019loha ia oe,\n Aole ia e pono ke palapala ia oe,\n Aole hulu hookahi no hulu,\n Pauhia e ka hiamoe,\n I ke aumoe ka palapala ana a\u2019u, 160.\n I ke aumoe no ka lohe ana i ka holo o ka moku,\n Pii no wau e noi ia Keiki i wahi hulu,\n Loaa mai no ka pepa,\n Hookahi no wahi hulu,\n Aumoe palapala wau, 165.\n Wanaao hoi paa kekahi,\n A kakahiaka nui hoopaa,\n Aole a\u2019u i moe a ao wale no ka po,\n Hoala aku no a\u2019u ia Wahineikalei,\n E ala kaua e uwe i ka uwe ana o ka palapala, 170.\n Ala ae la uwe maua,\n Palapala wau a paa,\n I iho la no ke kanaka aloha.\n Ke aloha aku nei o Kauluhinalo ia oe,\n Ame Keola ame Keoniana, 175.\n Aloha o Maria ame Naea.\n Aloha nui au ia laua,\n Aloha no oukou a pau loa,\n Na\u2019u na Kilimailani ame Kamaikui,\n Aloha nui loa oe e ka hoaloha pau ole, 180.\n Ke uwe aku nei no au, ia kaua\n Auwe ka ike ole aku o\u2019u ia oe,\n Ahea la uanei ike kaua?\n O ke kuko wale no ia e noho nei i ke ao ame ka po,\n Moe au i ka po ake au e ike i kou uhane, 185.\n I ake e ike i kou mau maka.\n Auhea oe e ka lei aloha a ka makua?\n E ke kaikamahine a ke aloha,\n E ka hanau mua a ke aloha i hanau ai,\n Auwe oe ke noho nei no a\u2019u me ka manao wale no, 190.\n Iloko e ku\u2019u makua hana maikai ia\u2019u,\n Auwe kaua i ka nalowale loa,\n I ku\u2019u ike ana i ko wahi lima,\n Mehe mea la ko wahi kino kekahi,\n Aloha ino oe, 195.\n Auhea ke hai aku nei a\u2019u ia oe aole e mare ana na \u2019lii,\n Aole ona ae,\n I ninau aku a\u2019u ia Kaleiopapa,\n Pehea ka mare ana o olua?\n I mai la ia aole au e mare ana. 200.\n Aole nae i ike pono ia,\n Aloha nui loa oe.\n\n\n\n\n\n\n\n\nNAHIENAENA.\n\n\n The kapa-beater of the bark grown thrifty and wide,\n A kapa block from Kahiki.\n The breadfruit bark torn into shreds,\n The mapele bark broken up in like manner,\n The kapa bark and the kapa water-bowl. 5.\n Nahienaena is kapa bark, symbolically.\n Transforming Kalani-nui-kua-liholiho\n Into an overseer of the fish, tortoise.\n That is the bark which is being beaten.\n Kalani beats kapa in a circular manner; the chief beats. 10.\n The chiefs joined together the earth will be eternal.\n The chiefs being allied the earth is established for Lani,\n The chiefs stick together; sleep together for pleasure,\n While the chiefs join the earth abides firm.\n \u2019Tis a day of tremulous heat, hot overhead. 15.\n The mountain noises clash together, the sea also is noisy,\n The voice of frequent thunder speaks on high,\n The voice of frequent thunder roars heavily above.\n The voice of the earthquake is rumbling heavy,\n The voice of the earthquake rumbles below. 20.\n The voice of the fine rain is increasing,\n The voice of the heavy rain is roaring in the uplands,\n The voice of the conch sounds intermittently,\n The voice of the night-sounding locust in the uplands,\n Piercing the eyes of Haukuku; of Haukaka, 25.\n Breaking the coconut for the chief to eat,\n The bailer that will overcome the chief\u2019s leak.\n The chief Kauikeaouli is the resident who governs\n The care of the land throughout the whole island;\n Of the land that is great; that is very small, 30.\n Of the little, small, departing short veteran; Kalani possesses the land.\n Of Nahienaena, burdensome is her naholo kapu.\n Olue was an ancient descendant of that place.\n A guard of the water; of the smooth, black pebbles,\n She shall stitch [the kapas], she shall bite [the thread], 35.\n She shall stitch, bite and bite.\n Bite, run quickly, run, run,\n Let Kalani run.\n A sounding axe is the mallet.\n Flee Kalani to the resident whose is the land of beating kapa, 40.\n In beating kapa there\u2019s a noise, \u2019tis a chief\u2019s kapa beating sound.\n Go carefully, whistle, lie down; lift up.\n Angry is Kalani at the crooked path.\n \u2019Tis the chief, the chief Kauikeaouli, thy companion.\n Nahienaena is the resident whose it is to enjoy the land; 45.\n The island of the resident is eaten by coarse men.\n The resident enjoying the land is the resident indeed.\n The feature of Kona is its calm smooth sea.\n Kalani is its district chief on living there.\n Nahienaena lives upland and seaward, upland and seaward. 50.\n The long fish-net is taken in and out,\n The fish gather in shoals and are entrapped;\n The fish are gathered at one draught,\n Lifting up the net till the water rejoices.\n The water, the water was up to the breast; 55.\n The bubbling water it comes and goes.\n The breath is inhaled in ascending;\n Climbing upward, fatigued and panting, till the top is gained.\n For the sin, for the sin, for the causing to sin,\n The unpardonable sin during evil times. 60.\n The sin, the sin, let the sin be atoned for.\n The women breaking kapu go up the hill,\n The passers over go beyond the precincts becoming a chief\n Which bore fruit on the forbidden sands of Puuolea;\n In the rich sands of Laamaikahiki. 65.\n \u2019Tis come.\n Whence came they?\n We two are from above, chiefs of noble, royal birth,\n The blossom of the chief\u2019s multitude is plucked.\n Beautiful is the chief\u2019s pond that is above. 70.\n Above is Leiau, the woman who went up to heaven.\n The world above where Nahienaena treads majestically.\n Nahienaena issues forth as chief of the rising sun.\n It comes, it rises, it moves on, it broadens, it extends forth.\n The extremities of the great chief spread forth upwards. 75.\n Thou dwellest far above,\n Where dwells the heavenly host.\n Hinaaikamalama was the daughter,\n The beautiful wife of Papa,\n Who lived with Akea whereby Haloa was born, the progenitor of chiefs. 80.\n Haloa was born a true chief,\n The chief of the severe kapu;\n The ruler that was established on high.\n Low lieth the foreign land; the gentle moving current,\n The current of the island where dwell the monsters. 85.\n When the sky is overcast with threatening clouds,\n Life runs through the limb without sudden numbness;\n Without shame, the double canoe sails on,\n Sails on carefully and hesitatingly,\n The cautious footsteps of the chiefs from afar, 90.\n Traveling on the current of light kapus.\n \u2019Tis a sacred bosom,\n \u2019Tis a burial shelf for the chiefs.\n The king, the chief, Kauikeaouli, they are companions,\n They are the people of the foreign land; 95.\n The people with scaly skin, wrinkled by the water.\n The people with the scaly, puckered skin.\n The aged ones with wrinkled back and skin.\n Lono has a wrinkled skin; he is anointed. he loathes water,\n Blackened is the skin by the kapued water of the kalo-patch. 100.\n Such are sacred chiefs with very strict kapus.\n Heralded is the renown of the chiefs sacred to Keawe.\n Beautiful are the chiefs as the ebb and flow of the tides,\n Causing the downfall of Ku, and the flight of Luamea\n Of the rumbling stone. 105.\n The shrill sound, a sacred place strictly forbidden,\n A temple is a sacred place casting away all evil,\n A temple sacred to refuse matter, heavenly fire thrown aside, answering a call;\n A response to a call from another.\n \u2019Tis a call which is heard, 110.\n An answering voice comes,\n A true assent, a true [assent] of them,\n They, they verified it,\n In the rushing together, the clashing company of Kanaloa,\n Of the many dogs, a chief was born. 115.\n Nahienaena was born a resident of Hawaii,\n Of Hawaii, of Hawaii, of South Hawaii,\n Beneath it is the residence of Wakea far below the earth\u2019s crust.\n The place where Wakea dwells.\n Wakea lives at the foundation of Hulikaiakea. 120.\n Wakea, Luanuu and Kahiko were chiefs,\n As also Kaulapa and Keakamaliokea.\n The sky is the shadow of Ku.\n The first born flies away, the kapu of Kahookoine flies off;\n The calm of Ku extends on high. 125.\n Ku flies to the land, forsaking the sea,\n The voice of the great sea, it is heard from,\n If one stands listening,\n Listen not, listen not to it.\n Come hither quickly, rise up and come instantly; 130.\n Approach, approach, approach, approach thou;\n Come cautiously and deliberately;\n Let the crawling to the chief be crawling;\n Voiced above is the crawling to the chief,\n The great chief guarded by the stringent kapus. 135.\n Indistinct, obscured, hidden, dark is the heavens,\n The chief Kauikeaouli, the warrior of Hawaii;\n Hawaii, where the kiele is thriving,\n [The island] that is like a hook holding the chief,\n The bunch in the throat, thou art destined a chief, 140.\n A chief of the great sea. Akea is of the heavens,\n O Papa, O Hoohokukalani, the heavenly chiefs,\n The ancestors of Haloa; of Haloa indeed is the chief,\n Yes, of Haloa indeed is the chief Kauikeaouli.\n\n\n\n\n\n\n\n\nNAHIENAENA.\n\n\n O kuku [1486] oloa, [1487] o lau [1488] oloa ohalahala [1489] mai i akea,\n He kua [1490] la no Kahiki.\n He ulu [1491] i heia,\n He mapele [1492] i heia, ia e penei,\n Ka oloa, a he ka oloa, 5.\n He oloa Nahienaena [1493] ma ka olelo wale ana,\n E oloa aku ana [1494] ia Kalani-nui-kua-liholiho.\n I kane aimoku [1495] iluna ka ia ea [1496] la.\n O ka oloa ia e kuku nei,\n O ke kuku poai, [1497] Kalani, kuku ke \u2019lii, 10.\n O ka lani, kua\u2019i [1498] ka lani, mau ka honua.\n Kuka\u2019i Kalani, mau ka honua ia Lani, [1499]\n Lani pipili haamomoe [1500] lea.\n Pipili Kalani, [1501] mau ka honua ia la,\n He la kolii [1502] nono ka iluna. 15.\n O ke [1503] ka mauna [1504] wawa, ke kai wawa,\n Olelo kai [1505] iluna, ka leo o ka hekikili [1506] kawowowo. [1507]\n Ka leo o ka hekikili kawowo iluna,\n Ka leo o ke olai [1508] kawowowo.\n Ka leo o ka olai kawowo i lalo, 20.\n Ke leo o ka ua [1509] huna kawowowo,\n Ka leo o ka ua loku [1510] kawowo i uka.\n Ka leo o ka pu kani helelei, [1511]\n Ka leo o ka pololei [1512] ka huli kani i uka,\n O aku ia [1513] i ka maka o Haukuku, o Haukaka. 25.\n O ke kakaina [1514] o ka niu ai \u2019lii.\n O ka hohana [1515] e pau ai ka [1516] li\u2019u lani.\n O ka lani Kauikeouli ke kupa [1517] nana e au,\n O ke au, [1518] o ke kupalele ka moku.\n O ke kupalala [1519] ka aina, o ke kupalilii. 30.\n O ke kupalii, kupalii, kupahele, kupahaa, [1520] e ai aina o Kalani,\n O Nahienaena, oluluu [1521] naholo ke kapu.\n Olue [1522] he kupa kahiko no laila,\n He kiai wai [1523] no ka iliili poniponi [1524] ponihua.\n Nana kui, [1525] e ku\u2019i nanau, 35.\n E ku\u2019i nanau, e nanau, e nanau,\n Naunau, [1526] holoholo, a holo, o hoholo,\n Ou holo Kalani.\n He kukukeke, [1527] kuku ke koi keke.\n Holo i kupa keke, kupeke [1528], ili kapa keke [1529] e Kalani, 40.\n Kuku kapa, ua keke, he lani kuku kapa keke.\n Ke kahele, [1530] ke oe, [1531] ke moe, ke kaikai,\n Kukaheleke [1532] kapake i ka heleke,\n Ka lani keia [1533] o ka lani Kauikeaouli o hoa.\n O Nahienaena ke kupa nana e ai ka moku, 45.\n Ka moku [1534] o ke kukupa, ai [1535] ka helele,\n O ke kukupa ai aina, o ke kupa, o ke kupa, o ke kupa ia.\n He kupa i Kona ka malino. [1536]\n Ke aimoku no Kalani ke noho, [1537]\n Noho Nahienaena i uka, i kai, i uka, i kai. [1538] 50.\n Ke pua [1539] loa, iloko, iwaho,\n I ka i\u2019a a ka papa [1540] i lohia i hee [1541] ai,\n Ka ia a ka papa i ka huli.\n Kaikai a lealea [1542] ka wai,\n I ka wai, i ke kea [1543] ka wai. 55.\n Ka wai mapuna [1544] ka hele i ka hoi\n Ka mapu [1545] i ka pii\n Ka lani [1546] i ka opa, i ka hoe, ke i ke oioina,\n I ka hala, i ka hala, i hoohalahala,\n Ka hala kee, [1547] i ka hala manawa ino, 60.\n Ka hala i ka hala i hooki [1548] hala,\n Kukupu [1549] na wahine oni [1550] kapu,\n Oni na kela, na nioi [1551] hua \u2019lii,\n I hua i ke one kapu i Puuolea\n I ke one [1552] momona a Laamaikahiki [1553] 65.\n Hiki la. [1554]\n Puka la mai hea la?\n Mai luna maua [1555] a ka lani he \u2019lii wailana [1556] ili oha [1557] la,\n Haihai ka pua a ke kini [1558] lani,\n Aeae [1559] wai loko alii [1560] a e ku iluna. 70.\n Iluna o Leiau [1561] ka wahine pii lani.\n Ao lani, [1562] hele haha o Nahienaena la.\n Puka Nahienaena ke \u2019lii o ka la hiki.\n Hiki la, puka la, oni la, loa la, kela la.\n Mohola iluna [1563] ka welau alii nui. 75.\n Nohonoho oe iluna e,\n Noho aha lani i noho ia,\n Hinaaikamalama [1564] ke kaikamahine,\n Wahine maikai a Papa.\n Hoi a iho no e Akea, hanau Haloa [1565] ka maka o na \u2019lii. 80.\n I hanau Haloa ka hoike alii,\n O ke \u2019lii o ka nohoku [1566]\n O ka nana hooi iluna mea\n Po [1567] ka moku i Kahiki, i ka newe au,\n Ka nenewa [1568] o ka moku ka i haanalue, [1569] 85.\n O na lue [1570] ka lani,\n O ke ola [1571] holo ka manene ole,\n Ka hilahila ole e holo kaulua,\n Ka nehe iki ke kuipehe. [1572]\n Ka pepehe o na \u2019lii kua [1573] kahiki, 90.\n Kahiki kua kaa au, [1574] i newa kapu.\n He poli kapu,\n He ilina [1575] haka kau alii i.\n Ke \u2019lii ka lani Kauikeaouli i hoa lakou.\n O lakou, [1576] oia la ke kini o loko, 95.\n Ke kini [1577] ili paka, unahi paka i ka wai.\n Ke kini ili paka, unahi paka eaea. [1578]\n Ka eaea kua paka, ili paka.\n O Lono [1579] ka ili paka, i ponia, i naoa i ka wai,\n Kukukuhe [1580] i ka wai panonono [1581] i kapu, 100.\n He mau lani kapu, lani ahi ekeeke, [1582]\n O ke kukukui [1583] o na lani kapu Keawe.\n O ke kai naholo [1584] haki hanuu lani lani,\n O ka hiolo [1585] o Ku, o ka naholo Luamea,\n O ka pohaku kani, [1586] 105.\n Ke kani ioio, [1587] he lani kuku, lani ahi kaka,\n He lani kukekuke [1588] hakakai kapu.\n He opala lani, [1589] kapu lani ahi kaka eo ana,\n He o no he o,\n He hea ua lono aku, [1590] 110.\n He pane uolo [1591] mai,\n He ae oia [1592] he oia o lakou,\n O lakou o lakou oia,\n O ke kuilele, [1593] makawalu [1594] a Kanaloa,\n O ka ilio [1595] makawalu; hanau alii, 115.\n I hanau [1596] Nahienaena, ke kupa no Hawaii,\n A Hawaii a Hawaii, a lalo o Hawaii,\n Apapa [1597] ia Wakea o ka papaku, [1598]\n O ka papa noho ana o Wakea.\n Noho Wakea i ka papaku o Hulikaiakea, [1599] 120.\n O Wakea, o Luanuu, o Kahiko ka lani,\n O Kaulapa, o Keakamaliokea, [1600]\n O ka ouli aka o Ku,\n Lele hiapo, [1601] oili kapu a Kahookoine,\n Oili makalai [1602] o Ku, lele iluna. 125.\n Lele aina Ku, haalele o kai,\n Ka leo o kai nui, ololololohe, [1603]\n Ke ku ololololohe,\n Mai lolohe, [1604] mai lolohe aku,\n E hiki wawe mai, e eu koke mai, [1605] 130.\n E nee mai, nee mai, neenee mai, e nee mai oe,\n E hakikolo hakikolokolo, [1606]\n E kolo ae, [1607] nakokolo ana i ka lani,\n Kui nakokolo ana iluna.\n Ka lani nui kuapokopoko, [1608] po ekeeke, [1609] 135.\n Powehiwehi, [1610] polohiwa, poloua, eleuli ka lani.\n Ka lani Kauikeaouli, ke koa o Hawaii,\n Hawaii ku o ke kiele [1611] aumoku,\n Ka haowa [1612] kiele moku,\n Ka puu momoni, [1613] au ana oe he \u2019lii, 140.\n He \u2019lii no kai nui, o Akea ka lani,\n E Papa, e Hoohokukalani, ka lani alii,\n O ka moo o Haloa [1614] no Haloa ka ka lani,\n E no Haloa ka ka lani Kauikeaouli. [1615]\n\n\n\n\n\n\n\n\nA LAMENTATION FOR YOUNG KAAHUMANU.\n\nBY NIAU.\n\n\nThou art Halulu, [1616] the great voiced bird,\nWhen thou standeth the wings of that bird swoop,\nKiwaa [1617] screams, the bird in the sky.\nA bird-body, a bird-name of a chief is thy name. [1618]\nA chief is left lamenting [1619] for his companion, the wife; 5.\nThe companion, the wife is taken;\nThe companion is gone indeed, gone, taken is the companion, yea taken; night. [1620]\nAnd placed on the rest [1621] and eulogized.\nTortured with grief is Luahine, [1622] 10.\nPleading [1623] is the chief that breath may be returned, [1624] Oh my! Oh my!\nI can not live; the rain by day is lessened,\nThe rain by night is greater.\nComing to get me that we may go; we are going.\nShort of breath, waiku is the disease; 15.\nThe asthma closes the chest;\nIt is that [1625] which obstructs the air passage;\nWhen breathing ceased the power of thought fled, life ended.\nWhere art thou, others! She is dead! [1626]\nShe struggled, struggled [1627] with death pains; 20.\nStruggled in the path with an indefinite number;\nThe path accustomed to the presence of man; [1628]\nThe path not accustomed to the presence of the god.\nA woman died, died at Waimea;\nShe lies alone by the water of Makaweli, 25.\nBy herself, without a mate.\nThou indeed will dwell [1629] on this island,\nA guardian for the land;\nA barrier to hinder the mischievous.\nThis is an affectionate lamentation [1630] 30.\nFor you, Luahine, Kahoa, Kaahumanu, [1631]\nMy beloved one [1632] who departed\nAt the turn of the milky way, toward the dawn of day, [1633]\nOn the day of Ohua [1634] was she taken.\nWhen the companion is gone, cold is the breast; 35.\nI sorrowed for the love of her.\nKalani assumed [1635] the body of a god\nAnd defied the power of Kauakahi.\nKalani prayed [1636] to him above,\nAnd opened up the fountain of Kulanihakoi. [1637] 40.\nThe rain drops fell, the heavy rain of Kane;\nOne god of power. [1638]\nKalani is welling over [1639] with love\nFor the soul-return of my companion [1640]\nTo be a soul-body in my presence, 45.\nSo I may imagine [1641] it is she indeed:\nBut no; only a shadow of the wife,\nOf my wife who hath gone.\nYou have gone to darkness [1642] while love lingers as the retainer of your home.\nI grieve for our union; 50.\nWe were united until her departure,\nI turned and she had vanished;\nI felt along the walls where she was wont to dwell;\nThe incessant pangs of love kept guard, [1643]\nInviting [1644] the rain-drops from the near-heaven, the tears. 55.\nKalani gathered up the various lands, [1645]\nThe chiefess assembled her retainers.\nHard was the time upon the earth,\nThe chief lived dispirited [1646] on the land for love;\nLove to you, love to us, love of the husband for the wife. 60.\nNot a wife, [1647] but a child, a child brought up by us,\nBy your two husbands, [1648]\nWailing [1649] descriptively does the rival, Kekukauliehu-o-Kama;\nHow I grieve for our lord, [1650]\nShe sorrowed for your going; for your leaving us. 65.\nShe was a rival as others see it, but she was not a rival, [1651]\nShe was her mother.\nA part for the land, a part for your favorite [1652] pastime, O chief\nLiving on the lands of the chiefs and occupying them\nWhen thou goest on pleasure bent, 70.\nLeaving thy companion, the husband.\nThou art taken by Hikapoloa, [1653] thou art dancing at Hiikua, [1654]\nThou art remembered at Hiialo, [1655] that is what we preserve.\nTake constant care of the wife, the steadfast companion of the cold.\nCold is the breast of Kealohi, [1656] 75.\nMy idling companion [1657] at Pohakomo;\nMy friend at Kawaiula, of the muddy water caused by Kapakapaahoa [1658] of Kahana.\nProvoking [1659] are the rains of Hikilei, and Peapea, there,\nThe soul of Kalani, the dark woman; the black woman glides lightly by [1660]\nHers is the soul which has gone on; 80.\nJust wandering around on the pili plain;\nOn the manienie [1661] plain,\nWith a deal of undue haste,\nLeft the dwelling inhabited by man [1662]\nAnd when to the house inhabited by god; thus my child 85.\nLeft her companionship of the husband\n[And] followed after the godly companion.\nA god is at Haupukele; [1663] a spirit was placed at Keaolewa;\nA spirit is the hau blossom [1664] of Wailua,\nA shadow is on the height of Kalalea, [1665] 90.\nA kiss is left at Pueo. [1666]\nThe spirits met in the rain of Koolau,\nThey settled at Hihimanu, [1667]\nSeen by the gentle haao rain.\nAs the bonds are severed the lehua rain falls. 95.\nThe chief took the bird form; [1668]\nThe spirit lighted down, there was calm,\nThe voice sounds [1669] wafted to the top of Makana,\nNoisily heard at Kaiwikui.\nThe sound of the voice is of my soul-wife; it is she, 100.\nWandering [1670] on the wife-stealing precipice\nToward the end of your goal. [1671]\nSwiftly [1672] runs the sea, divided for the sacred child!\nThe spirit is idling in the calm;\nComfortable [1673] in the quietness of Koolau, 105.\nThe koolauwahine [1674] ascends to the top of Kamailepuu,\nAscends like a fire-brand, [1675]\n[Like] the shadow of the spirit of another child\nOf Kamalalawalu, whose is the soul of a man,\nThe woman with a double body [1676] is at Polihale. 110.\nWhen the hills are past the fatiguing ends;\nLet us go [1677] to Nohili\nTo see the habitation of the gods,\nThatching there at Waiolono. [1678]\nEnveloped is the house by the mirage [1679] 115.\nEstablished by Limaloa, [1680]\nWith foundations prepared by Uweuwelekehau. [1681]\nThe soul rose up at Kalamaula;\nA shadow [1682] nestled up at the naulu,\nThe soul flies away [1683] in the wind. 120.\nThe wind-break of Kekaha\nIs the barrier of the wind.\nYour name becomes a bird\u2019s body, O Kalani. [1684]\nThy return [1685] is frequent.\nThy voice calls [1686] distantly as if distressed; 125.\nI [1687] just heard it faintly at midnight\nAs if it was the voice of a ghost. [1688]\nThe voice of my soul-wife, it is she!\nThe spirit whose face is wet with the surf-spray, [1689]\nShe [1690] is the body surf of Keahilele, [1691] 130.\nThe goddess whose face is wet with the surf-spray of Kaahe,\nSurf-riding woman at Pueo;\nGuard of the surf at Kanaha;\nWatcher of the meeting [1692] of the fresh and salt waters of Waimea,\nDissolving [1693] and dropping into its burden there. 135.\nUnsavory is the grease [1694] of the chiefs,\nFull [1695] to overflowing with their ancestors;\nCrossways [1696] are their lying.\nBut yours is that place, [1697] O chiefess,\nThe night of Lueea, [1698] at Kikaupe\u2019a, 140.\nThe whirlwind raised the dust of Kupalele, [1699]\nAnd guarded the yard of Pohakuauli, of Kahiwauli.\nO Kana! O chief! [1700]\nThou dwellest in this enclosure, a decaying body.\n\nKawelo [1701] swam past as though a fish. 145.\nO Kane, [1702] in your justice expose the priest who has killed my child;\n[If] at the mountains, kill him by a fall off the cliff,\nThe priest who has killed my child.\n[If] at the sea, kill him by the mouth of a shark,\nThe priest who has killed my child. 150.\nWhen he bathes in the water [let him] drown,\nThe priest who has caused the death of my child.\nWhen he eats food [let him] die,\nThe priest [1703] who has caused the death of my child.\nWhen he eats fish [let him] die. 155.\n\n\n\n\n\n\n\n\nHE KANIKAU NO KAAHUMANU OPIO.\n\nNA NIAU.\n\n\n O Halulu oe o ka manu kani halau,\n O ku oe ka haka eheu o ia manu,\n Kani Kiwaa ka manu i kawaluna.\n He kino manu, he inoa manu, no ka lani, ko inoa e.\n Noho kalani u i ka hoa o ka wahine 5.\n O ka hoa ka o ka wahine ua lilo,\n Ua lilo ka hoa la, lilo, lilo ka hoa la e lilo.\n Lilo aku la ka hoa i ka po liaua,\n Ua kau i ka haka a ka helu e,\n Ke kupaka nei Luahine, 10.\n Uwe kaukau ka lani i mau ke aho, aloha ino oe.\n Aole hoi au e ola, ua hapa ka ua a ke ao,\n Ua nui ka ua a ka po.\n Ke kii mai nei ia\u2019u e lilo maua la, e lilo.\n He iki pau ka nae, o waiku ka ma\u2019i. 15.\n He haikala pani houpo,\n Nana i alai a paa ka puka makani,\n Pau ka hanu, lilo ka noonoo, aole aho.\n Auhea oukou e\u2014lilo ia nei.\n O kunewanewa e, newa ae ka wahine, 20.\n I newa i ke ala a kini lau.\n Ua maa ke ala i ke kanaka,\n Aole i maa ke ala i ke \u2019kua,\n He wahine make lilo i Waimea,\n Moe hookahi i ka wai o Makaweli, 25.\n Oia wale no, aohe lua.\n Nau ka e noho keia moku,\n He kiai no ka aina\n He alai he pale no ke kalohe.\n He kanikau aloha keia 30.\n Nou hoi la e Luahine, e Kahoa, e Kaahumanu.\n Ka\u2019u maka aloha i lilo aku la,\n Huli ka i\u2019a ka pawa o ke ao,\n I ka la o Ohua ka lilo ana,\n Lilo ka hoa ko\u2019eko\u2019e ka poli 35.\n U iho la au i kona aloha,\n Kapakapa aku Kalani i ke kino akua,\n Hoole i ka mana o Kauakahi\n Nonoi ae la kalani iluna,\n Na-ha mai Kulanihakoi 40.\n Kulukulu ka ua, ka pakapaka e Kane,\n Akahi akua i mana\n Ke haupu wale nei Kalani,\n Ho\u2019i uhane mai ana ka hoa,\n Hookino wailua mai ana ia\u2019u nei, 45.\n I kuhi ae no wau oiaio\n Aole, he aka ka no ka wahine.\n No kuu wahine i hala aku nei,\n Hele aku oe i ka po, noho ka ohua o kona hale o ke aloha.\n He \u2019loha au i ka pili a maua; 50.\n I ka pili no maua a hele aku la.\n Huli ae nei a\u2019u aole,\n Haha wau ma ka paia i wahi e noho koke mai ai.\n Kiai panipani mai ana ke \u2019loha;\n Ke kono la i ka ua lani poko, he waimaka. 55.\n Hapuku Kalani i na moku,\n Ulu Kalani i na ohua,\n Paakiki ke au ka honua.\n Ua noho pupue wale Kalani, ka aina i ke \u2019loha.\n Aloha oe, aloha makou, aloha ke kane i ka wahine, 60.\n Aole wahine, he keiki, i hanai keiki ia e makou.\n E au kane a elua,\n Uwe kaukau ka punalua o Kekukauliehu-o-Kama:\n Aloha ka haku o kaua,\n Ua minamina i ko hele, i ko haalele ia makou. 65.\n He punalua ia oukou; aole punalua!\n O kona makuahine no ia!\n He hapa no ka aina, hapa no ka puni hoi au e Kalani;\n Noho ka aina o na haku a lakou e nonoho mai nei,\n Hele aku la i ka le\u2019ale\u2019a, 70.\n Haalele i ka hoa he kane.\n Lawe aku la Hikapoloa, kaa aku la oe i Hiikua,\n Hoi ke \u2019loha ma Hiialo, oia ka makou e malama nei.\n E malama hele i ka wahine, he hoapili no ke koekoe.\n Anuanu ka poli o Kealohi, 75.\n Kuu hoa luana wale i Pohakomo,\n Kuu hoa o Kawaiula, wai iliahi Kapakapaahoa o Kahana,\n Ua ukiukiu o Hikilei, makaupili o Peapea oia nei.\n Nianiau hele ka uhane e Kalani, wahine uli, wahine eleele.\n Nona ka uhane i hele aku la; 80.\n Hele, hele wale i ke kula pili,\n Hoi ke kula manienie.\n I ka hehena nui launa ole\n Waiho i ka hale wai kanaka,\n Hele i ka hale wai akua la e kuu kama, 85.\n Pau ka pili ana i ke kane,\n Hele hahai me ka hoa akua.\n He akua ka i Haupukele, he uhane ka i kau i Keaolewa,\n He uhane ka i ka puahau o Wailua,\n He aka ka i luna o Kalalea, 90.\n He mu-ki ka i noho i Pueo.\n Hui na uhane i ka ua o Koolau,\n Ka kakau ana i Hihimanu,\n Ikea mai la e ka ua haao,\n Moku ka pe\u2019a, ua ou lalena, 95.\n Hookino manu aku Kalani,\n Ke aka kau la, he malie.\n Mapu ka leo iluna o Makana,\n Walaau ana i Kaiwikui\n Ku\u2019i ka leo o kuu wahine uhane, oia nei. 100.\n Hele wale i ka pali kaili lawe wahine,\n Hoohiki i koena wai.\n Kapukapu aku la ke kai, okia no kama kapu.\n Ka uhane walea i ka lai,\n Nanea i ka paa o Koolau, 105.\n Oni ke koolauwahine, oia kailuna o Kamailepuu.\n Oni e like me ka auhau,\n Ke aka o ka uhane o kekahi kama,\n O Kamalalawalu, nona ka uhane wai kanaka,\n Wahine kino lua, oia ka i Polihale. 110.\n Pau ka pali hala ka luuluu,\n Ho\u2019i kaua i Nohili.\n Ike aku i kauhale a ke akua,\n Ke ako la, la i Waiolono.\n Paa ka hale a ka li\u2019ula, 115.\n I kukulu ia e Limaloa.\n I kueneia e Uweuwelekehau,\n He uhane ku i Kalamaula,\n He aka kai pili me ka naulu,\n Ka uhane pee i ka makani. 120.\n Alai makani o Kekaha,\n Pale alau he koo na ka makani,\n Ko inoa e kino manu aku la e Kalani.\n Pakonakona ka hoi ana mai,\n Paheahea mai ana ka leo, 125.\n Winiwini au i ke aumoe.\n Me he leo no ka hanehane la,\n Ka leo o kuu wahine uhane, oia nei.\n Ka uhane maka ehukai,\n Oia ka honua nalu o Keahilele, 130.\n Akua make ehukai o Kaahe,\n Wahine hee nalu i Pueo,\n Kiai nalu o Kanaha.\n Nana lapawai o Waimea,\n Ahuili moka ilaila. 135.\n Pela ka hinu o ka poe alii\n Piha nenelu i na kupuna.\n Oloke\u2019a lakou e ahu nei,\n O oe ka ko ia kula e Kalani,\n Ka po ia Lueea Kikaupe\u2019a 140.\n Ka ea koi i ka lepo o Kupalele,\n Kiai pa o Pohakuauli nei o Kahiwauli,\n O Kana, o Lani,\n Nau ka e noho keia pa, ua ilioa ia kino.\n\n Holo ae la Kawelo he i\u2019a kona lua, 145.\n E Kane o ko paeaea, o ke kahuna nana i hana o kuu keiki,\n Mauka ia i ka lele pali e make ai.\n O ke kahuna nana i hana o kuu keiki,\n Makai ia i ka waha o ka mano e make ai.\n O ke kahuna nana i hana i kuu keiki, 150.\n Auau i ka wai make.\n O ke kahuna nana i hana i kuu keiki,\n Ai aku i ka ai make.\n O ke kahuna nana i hana i kuu keiki,\n Ai aku i ka ia make. 155.\n\n\n\n\n\n\n\n\nKUALII. [1704]\n\n\n Is he like the unsound lama,\n [Or] the lehua in the ninth forest;\n A lone tree standing in the shrubbery?\n [He is] not like these.\n\n Not like the mature ti leaves of Nuuanu,\n Torn by the rain and the wind.\n Fallen are the yellow ti leaves of the summit of Waahila.\n [He is] not like these.\n\n Not like the rough-barked kukui,\n Bark crackled by the sun.\n Like a man who drinks awa is the roughness\n Of the kukui [trees] of Lihue.\n [He is] not like these.\n\n Not like the twisted hala (screw-pine),\n The crooked naio tree,\n Nor to the ahihi standing uncreased\n At the bathing-pool usurped by the hinahina\n In the wind which bends, leans and falls.\n [He is] not like these.\n\n Not like the nanue,\n Nor the lipoa fish-food,\n Nor the lipalahalaha of Waimea,\n The moss that hangs on the trees,\n Nor the red crab at the summit of Kaala.\n [He is] not like these.\n\n Not like the pandanus wreath of hinalo blossoms of Kepa,\n The pandanus was blown by the wind,\n The felled pandanus of Papuaa.\n [He is] not like these.\n\n Not like the wind\n Moaning through the mountains,\n Bracing up the house of Koolau,\n Fastening it lest it fall by the wind,\n [With] the successful hair line of the fisherman.\n [He is] not like these.\n\n Not like the naulu bringing the land breeze,\n Like a vessel of water poured out was the mountain breeze of Kumomoku\n Establishing the hau trees of Leleiwi.\n The hau trees of Kepookala are separate.\n Have you not seen the hau\n [Of] projecting, twisted and crooked body?\n Sitting crooked and cramped was Kanehili at Kaupea.\n [He is] not like these.\n\n Not like the ekaha in the sea;\n The kiele, or the orange,\n Nor the leaves of the olapa waving in the wind.\n Nor the blossom of the grass faded by the sun.\n [He is] not like these.\n\n Not like the trunk of the wiliwili\n Which was shaped for a surf-riding board,\n Not like such.\n\n Not like the kaunoa,\n The plant without root\n Spreading over things,\n Having no root for sustenance,\n Not like this.\n\n Not like the makole,\n That watery source\n Watering the eyelids,\n I thought the height above was dry.\n Not like this.\n\n Not like the kawau\n Is the kalia, standing in the open.\n The division recognized indeed a man.\n Not like these.\n\n Not like the chilly Kahaloa wind,\n Scattering the kou blossoms, wreathing the sea of Kapua,\n Not like these.\n\n Not like the paua which cuts the pandanus\n To weave its blossoms at the social gatherings,\n That was the knife to cut Kahuku\u2019s pandanus.\n Not like these.\n\n The water and the sea are not alike.\n Salty is the sea-water,\n And refreshing is the water,\n With my husband Ninininikawai\n Of Pulewa.\n Not like these.\n\n There is someone you resemble,\n Keaweikekahialiiokamoku,\n Keawe, lord of Hawaii,\n Not like these.\n\n Not like this chief\n [Is he] to be compared.\n He is a man, Ku is a god;\n Ku is a favorite from heaven,\n Ku is a haole from Tahiti,\n There were four men, here were eight men,\n Ku, Kane, Kanaloa, Kaekaemakaihauwahine, Hakihakipua, Kehualua,\n Not like these.\n\n Awake! the anointing board is prepared,\n The offspring of Uwilani are warmed,\n Kalani was related to the winter.\n Before the sun rose was determined\n The greatness and power of Ku.\n The authority of the land was given,\n Warming the young chiefs of Kona.\n They are alike.\n\n\n\n\n\n\n\n\nNO KUALII.\n\n\n Ua like hakahaka lama\n Ka lehua i ka wao eiwa,\n He laau haowale Ku i ka nahele la,\n Aole i like.\n\n Aole e like me ka lauki pala o Nuuanu,\n I haehaeia e ka ua e ka makani,\n A haule i lalo ka lauki pala i ka luna i Waahila la,\n Aole e like.\n\n Aole e like me ke kukui ili puupuu,\n Ili nakaka i ka la,\n Me he kanaka inu awa la, ka mahuna,\n O ke kukui o Lihue la,\n Aole e like.\n\n Aole e like me ka halawili,\n Ka naio laau kekee,\n I ka ahihi ku makuu ole,\n I ke kawakawa i keekeehia i ka hinahina\n I ka makani e kulana, e hoi e hina la.\n Aole i like.\n\n Aole i like me ka nanue,\n A me ka lipoa ai a ka ia.\n A me ka lipalahalaha o Waimea,\n Ka limu kau i ka laau.\n A me ka alamihi ula i ka luna i Kaala la,\n Aole i like.\n\n Aole i like me ka hala hili, hala hinalo o Kepa,\n I pai e ka makani ka hala,\n Na hala hina o Papuaa la,\n Aole i like.\n\n Aole i like me ka makani,\n E nu ana i ke kuahiwi.\n E kakoo ana ka hale o Koolau,\n E lawalawa ana o hina i ka makani,\n Ka mokoi hi lauoho a ka lawaia la,\n Aole i like.\n\n Aole i like me ka naulu ia ua hoohali kehau,\n Me he ipuwai i ninia la na hau o Kumomoku.\n Piiku na hau o Leleiwi,\n Noho e na hau o Kepookala,\n Aole ka oe i ike i ka hau?\n Kuapue, kuawili, kuakee,\n Noho kee, kekee o Kanehili i Kaupea la,\n Aole i like.\n\n Aole i like i ka ekaha ku i ka moana,\n Ke kiele a me ka alani,\n Me ka olapa lau kahuli i ka makani.\n A me ka pua mauu hina wale i ka la la,\n Aole i like.\n\n Aole i like me ka kua o ka wiliwili,\n I kalai ia kona i papa hee i ka nalu la,\n Aole i like.\n\n Aole i like i ke kaunoa,\n Ka laau kumu ole\n E hihi wale ana no i luna,\n Aole kumu o kona ola ana la,\n Aole no i like.\n\n Aole e like me ka makole,\n Ia laau wai nui,\n E haloiloi ana i luna o ka lihilihi,\n Kai no e maloo i ke kiekie i luna la,\n Aole i like.\n\n Aole i like me ke kawau,\n I ke kalia ku ma ka waha.\n Ai mai ka ia he kamahele, he kanaka la,\n Aole i like.\n\n Aole i like me ia makani anu, he Kahaloa,\n E lu ana i ka pua kou, e lei ia ana e ke kai o Kapua la,\n Aole i like.\n\n Aole i like i ka paua i oki ia ka iwi i ka hala,\n I lei ia ka pua i ka aha lealea,\n Oia ka pahi oki hala o Kahuku la,\n Aole i like.\n\n Aole i like ka wai me ke kai,\n He awahia ko ke kai,\n A he manalo hoi ko ka wai,\n Me ko kuu kane o Ninininikawai,\n O Pulewa la.\n Aole i like.\n\n Aia hoi ha kou hoa e like ai,\n O Keaweikekahialiiokamoku,\n O Keawe, haku o Hawaii la.\n Aole i like.\n\n Aole e like nei lani,\n I ka hoohalikelike,\n He kanaka ia he \u2019kua Ku,\n He ulalele Ku mai ka lani mai.\n He haole Ku mai Kahiki,\n Eha hoi na kanaka, ewalu hoi nei kanaka,\n O Ku, o Kane, o Kanaloa, o Kaekaemakaihauwahine, o Hakihakipua, o Kehualua la,\n Aole i like.\n\n Ala! ua wela ka papa pe,\n Ua wela ka hua o Uwilani,\n O ka lani pili o hooilo,\n E oe puka ae ka la e kohia ana no,\n O ka nui mana wale o Ku,\n Haawiia mai ke au ka aina\n Mahana ai kamakalii o Kona,\n Ua like.\n\n\n\n\n\n\n\n\nKEAWENUIAUMI. [1705]\n\n\nIt was heard by the ripened [1706] leaves of Kane;\nKane and Kanaloa of the foremost god; [1707]\nThe god of the evening twilight.\nWho can question what the eye hath seen? It is understood;\nKnown by the ripened leaves of affection 5.\nIt is dead; withered is the flower of the mind.\nThat mind was changed,\nAltered, transformed was the bloom of that flower.\nThere was another flower, a curling flower in the trimmed locks of hair;\n[The] many flowers of man, tokens of regard [1708] 10.\nAre being observed, [but] not by you.\nYou were of the contentious men,\nHe was the man who observed the month, [1709]\nTaking care of the loving friend in sorrow,\nA concealed love, known secretly. 15.\nThey two were there\nScattering Kilauea\u2019s bitter wind, [1710]\nBlasting the leaf-breath of the aalii. [1711]\nCreeping, scenting the fragrance in the rain,\nThe rain and the wind imparting life. 20.\nCarrying and absorbing the puulena [1712]\nAnd the moani [winds], reaching to the sand of Waiolama. [1713]\nThe pandanus was brightened in the sea,\nAll the lovely flowers were taken by Kanokapa. [1714] O Kapa!\nDon\u2019t you assume my name, 25.\nI am the only one living here,\nLiving as a sojourner only for a time, hopeful.\nKalana of Maui was the Kalana of Oa,\nThe image standing in Kahiki of Oaoa, [1715]\nAt the noise of heaven in the collected clouds, at the gathering of heavenly rain clouds, 30.\nSwollen-eyed by the steady rain of heaven;\nImportant outlet, important as embracing ten water-courses;\nA stone guarding the water on the cliff,\nA path of the cliff region.\nSeize, break, throw down Keawenuiaumi; [1716] 35.\nOverthrow, break Kealiiokaloa; [1717]\nShaking is the sacred heap of piercing bones,\nThrough the sacredness [of] Makaku Makakaualii. [1718]\n[Of] the living chiefs there were nine sacred; [1719]\nThey were nine expert offshoots [1720] caught first 40.\nIn the bright path of Kanaloa. [1721]\nThe precious encircling Kapalalakaimoku, [1722]\nThe sacred palalalaumaewa [1723] of Lono which prevailed\nIn the very sacred and solitary place.\nThe lama leaves waved through the night prayer [1724] 45.\nAt the procession of Mua, [1725] melting away before Kamea.\nIn trimming the kukui torch [1726] of Maukokoli\nThe covering kapa [is the] bark cloth of Mahi;\nMahi of Kekaeleuhiloliloliha,\nKalauhihilau, the powerful 50.\nKauauanuiamahi, who begat Kanekukapuaiku,\nKane and Alapai [were] fowls with a black bill,\nIn the firm kick [of] the spur in the careless observance of the kapu\nYou would see the fowl perched up in the smoke [1727]\nTo Kalani, Kalani, Kalani, 55.\nKalaninuieeumoku [1728] who brought out this chief Kuakini.\nThe main support of the chief is the unruffled sea of Ehu, [1729]\nOf the calm, still smoothness of Palaha;\nSmall Palaha of Moenewakalani. [1730]\nHe was the soul that went together with the fish, [1731] 60.\nWater-lying soul of Kaihikealaka,\nYou had not acquainted me before going\nBefore Ulua, the source of affection, [1732]\nFilled with the desires of repentance and thought,\nDesolate, without resting place, struggling for the clinging heart of man. 65.\nBroken are the eye-divisions in weeping,\nCeaseless were the drowning tears.\nLike a shaft of ie [vine] in the affection,\nFrom the side of duty, emerges a different body.\nYou are perfect, you are faultless, 70.\nFor kindness and patience, lacking nothing,\nHe lacked nothing, all others are without, you are without, [1733]\nKaula and Niihau [1734] are out in the sea; a carrying child [is] Lehua,\nBeing fed by the winds;\nThe naulu, parent of the unulau 75.\nAnd the koolau. [1735] Loud is the wailing of the gods\nOn the sacred [1736] day; noisy is the (kuwa) [1737] prayer in the woods\nTransferred mistakenly to Kealia.\nAlmost heedlessly I nearly lost that flower,\nThe fading shadow of the kaiaulu [1738] flower, 80.\nWater-refreshed flower of the twilight.\nThis is a day throbbing with love.\nJust questioned there,\nI discovered it, set aside, lying alone.\nKekukapehelua [1739] of Umi, 85.\nThe kapu set apart by Umi for Keawenuiaumi,\nKamolanuiaumi [1740] descended from Umi,\n[He] dwelt with Kaumaka in the presence of the fish,\nYou went down perhaps and found his Keawe, [1741]\nThe chief\u2019s descendant? 90.\nHis was the warrior ancestor, Kekoa.\nThe Kekoa of Ohiaikulani,\nKalanikupono, [1742] true, upright, without crookedness.\n[He] would not stoop to unwreath Keawe, [1743]\nKeawe, the sacred offspring of Ahaula. [1744] 95.\nHe was the eminent chief who begat Kahoukapu [1745]\nIn the height of the heavens.\nKalaninuieeumoku, two,\n[Of] two chief fathers [1746]\nOn whom you proclaimed the ordinance, 100.\nJoining fast the chiefs together.\nKuheekeakeawe opposed Kalanikauleleiaiwi. [1747]\nThe united chiefs since ancient time\nFrom the mountain, the cold mountain of Lihau. [1748]\nThe fallen snow is the covering producing cold, 105.\nChilliness, dampness and numbness.\nThe bright sun that warms the earth\nIs the fierce burning heat of summer,\nWarming and hiding in the shade,\nShady, but not shading the chief 110.\nKalanikuihonoikamoku; [1749]\nThe scattering, pelting rain;\nHeavy rain showers, pelting rains standing in pools;\nPools standing toward Kukapu,\n[From] Kukapu to Kauaua. 115.\nLook towards Makuikumoho,\nThe surf in the deep sea,\nThe heavy surfs forming and breaking.\nRunning to reach outside\nIs Kalalakapu [1750] of the branch whence is exposure, 120.\nExposure spread to the branch of chiefs.\nThe leaf in Maui, of the sacred swelling bud was nothing,\nUmikalakaua stood for increase.\nOf Kalakaua is Ehukiha. [1751]\nHis twin children were 125.\nKauwau and Kiha,\nThey were twin aimoku chiefs of Maui,\nGathering tribute of the district of Kaakaniau.\nBut, considering their [manner of] living,\nThe children dwelling together. 130.\nThe brother living and cohabiting with the sister, [1752]\nKalaniulukaihonua of Kiha,\nQuiet was its birth.\nPaukai of Kiha was quiet also.\nBorn comfortable was the offspring of the chiefs, 135.\nNot disobedient, loose or snappish,\nSimply a canoe [1753] support,\nThe head shaping of the chief.\nThe wild duck stream of spring source\nKamapu water-fall pervading sound, 140.\n[Like] the sound of Waahia\u2019s broken voice,\nA distinctive descendant of Haka\nIs Kahaka, dwelling at Ewa here.\nA tumultuous noise will follow,\nYou are going astray, going on, 145.\nGoing smoothly to outward appearance,\nConcealing inwardly the shafts of mischief;\nCovering small crookedness of the dreams.\nThe things he heard of in the open\nOn investigation lost their meaning. [1754] 150.\nNot being finished he continued his teasings,\nTo do and assist the wrong\nIs the fault of these little trickeries.\n[If] you are mischievous show up clearly what is right.\nIt is proper for the man to be domesticated; 155.\nIf well-treated he is generous and wasteful.\nBreak carefully the flower of the mamane, [1755]\nThe flower of the koolau [1756] of the flower growth\nThat spreads out and unfolds at mid-day,\nReddened by the sun of the luehu. 160.\nReddish is the wiliwili [1757] and the aalii [1758]\nThe eyes are opened by the scoria\nIn the path leading above Auahi.\nCruelty was spreading in the evening.\nThe forgetfulness of the loved one, a companion, 165.\n[Like] a goose companion, a bearer of filth,\nDefiling and polluting the house.\nYou are an inheritance seeker, which is a fault, a crookedness;\nResembling Manokapu [1759] of the lazy, useless class\nWho changed largely [the] course to Kukona, 170.\nTo Luanuu, to Laa and perhaps Kamilo.\nHe was of the chief line of Piilani;\nPiilani, Piikea, Lonoapii, [1760]\nAscending at the moving of chiefs,\nAt the moving for the true chief, 175.\nChief Kuwalukapaukumoku,\nHopumaihakuwalu Kailiiliniho,\nKailiiliniho was of Kuwalu,\nThrough him the drum was beaten,\nBeaten, beaten were the drums. 180.\nStraight arose the sound of the drum beaten before Mauoni, [1761]\nAt the temple of human sacrifice of\nKuihewamakawalu [1762]\nOf the rain shower, of the adjoining long house,\nDrawing the lands together.\nHe drew the reef of fish desertion, 185.\nThat sea-shore was useless\nTo the island fisherman, the chief\nKalanikuihonoikamoku, [1763]\nOf the great boxing contest assembly, shielded\nA murderous blow [by] the leaping bone-breaker, [1764] 190.\nReceiving the [arm] cut and catching the elbow\nThe champion of the land fell.\nDuring the contest the people were excited,\nThe sand was furrowed and became a heap.\nAlapai of Kauwauwa 195.\nWas the crooked [chief] of the land.\nKaulunai, Kekahua,\nKekikonihoalani, Kaiekupaiaina,\nEchoing the sharp sounds of the severed rock,\nRaised rock, pebbled to freshness, 200.\nA sharp piercing bone was the chief,\nBy the breaking mallet scattering the fragments,\nThe chips of the axe was the chief\u2019s desire.\nKawainonohu the chief, and Kalaninuieeumoku,\nOf crooked entanglement, the poisonous crab-coloring time, 205.\nThe yellow coloring of the laumilo eel, [1765] kapa like,\nA variegated kapa at the cave\nDisturbing and muddling the sea,\nThe bad fish with distorted eyes,\nThe sacred conch [1766] [proclaimed] the chiefly reverence and affection 210.\nOf Namahana at the altar of the chief\nKaukapuikalani, of Awanakapu,\nHis was this child\nKapikikoloaukamahehalono,\nHe was perhaps Kalua at Hauola, 215.\nOf the life-giving leaf offering lest Kolo be lonely,\nThe gradual development\nLest Kona be lonely,\nThe Kona with undesirable leaves.\nO Kukona, whither art thou wandering angrily 220.\nOver there, returning secretly through the grass?\nShameless! this trying to lose one\u2019s self\n[You] could not be hid; it was all seen\nBy those companions who passed away\nWith my spirit-children from below. 225.\nI loved you, the companion of the singing bird,\nYou are a bird companion.\nThe man was a bird reared for the couch,\nNourished by the mind till domesticated.\nThose undomesticated by him are companionless. 230.\nCompanion! a companion increasing the tax of the people.\nKamaile of the fire is ascending.\nWasteful of the wood should it leap forth.\nThe fire was feeble, [the wood] unbroken, [1767]\nSounding to the point of Makua. 235.\nThe fire diminished, had disappeared,\nLeaving solely in Keawanui for increase;\nTo increase and promote him,\nSupposing perhaps he was honored.\nHis distinction was by the [word of] mouth only. [1768] 240.\nThe high chiefs gathered together;\nAssembled together all ancestral chiefs,\nBreaking the division of Laniakea. [1769]\nThe desire of the heart, the heir of Lono,\nAnd Lonoapii indeed and Koohuki; 245.\nKaohuki indeed of Kalani,\nGrey-haired, rose up those ignorant forefathers;\nBrought up those fiery ancestors.\nBeing provoked [they] yearned and landed, rising up from there,\nPiimauilani had numerous restrictions; 250.\nRestored are the bones proclaiming Kanaloa\nCultivating difficult narrow plantings\nWas the chief\u2019s cultivation of the land.\nTightly drawn is the path of the sacred place.\nHe established the custom of the kapu, 255.\nOne shelf [1770] whereon the chief is placed,\nThe royal sacred child who rules the land;\nSupported and borne through the chiefs\nKahelekahi, Hema and Kahaipiilani, [1771]\nThose [were] the chiefs of hope, 260.\nLooking for the [welfare of the] land;\nThe land of their rightful chief.\nUpright was the ruling by the honest chief;\nHe was an ancestral chief,\nA man companionable with the people, 265.\nNot a fat, unwieldy person of loose malo;\nA plausible, begging land-seeker [1772]\nWith short lock of uneven hair;\nAn uneven front hair caused by a doubtful mind.\nThe backbiting, reproaching, reviling food spurner, 270.\nThe stubby, unjust steward,\nTreacherous and evil minded,\nEnvious toward the people of Kulana;\nThey were the subjects of the chief.\nAppreciated is the earned eating and sleeping. 275.\nDeparteth the lazy man without master,\nJoining as taro-suckers [1773] without,\nDriven forth by the rain of the winter.\nDo not listen to him,\nHe has nothing, only rubbish. 280.\nHere is the chief\u2019s man,\nMahakapu of Makakaualii [1774]\nOf the three chiefs of Kanaloa,\nHe was, he was of those there.\nExamine and be satisfied [of] that pair, 285.\nThe pair was Kiha and Kama.\nThat was the source of the people,\nHe was, he was of those there,\nThey only had the ruler;\nThey possessed the reigning chief, 290.\nDwelling with affection toward you\nO Kahailaulanaaiku, O Kaikulei,\nConfused [is the] sacred salutation song in the night.\nBuoyant, I was searching hopefully [but] could not find you.\nYou indeed, you are the one I dare compliment with love. 295.\nYou are not our third mate;\nYou had gone forth with love.\nA strong desire only possessed me,\nI am alone, young Kaulana.\nPerhaps you are a younger brother 300.\nSent forth for some small thought?\nTo create pleasure as a companion:\nA constant companion for your lonely place;\nYes lonely, lonely the solemn sacred days.\nAlmost in pity was the cry of the god, 305.\nPained was my eyes by the bushes,\nThe leaves [are] the flower buds of the wilderness;\nThe promise of growing fruit in the stony place.\nPeople are going to the barren land,\nFollowing the guidance of Kahaino [1775] is bad; 310.\nIt is a bad thing, leave it be; in kindness do we love.\nDo not love, it is a glorious work, [1776]\nAnd it is not.\n\n\n\n\n\n\n\n\nNO KEAWENUIAUMI.\n\n\n O ka lono ia i ka Nakipala o Kane;\n O Kane, o Kanaloa a ke akua imua;\n O ke akua i ka malio o ke ahiahi,\n Ahi ala hoi ka ole i ka ike maka\u2014e? He ike no;\n Ike aku i na lau pala o ke aloha. 5.\n Ua he, ua mae ka pua o ka manao.\n Oia manao, ua kahuli e ae,\n Kahuli, kalole e kamaka, oia pua.\n He pua e kekahi, he pua piipii, pipii i ka aki.\n Lau pua o ke kanaka, na pua a ke aloha 10.\n E hahai nei, e hai ole oe.\n O oe hoi o ka hooke lua e kanaka,\n He kanaka na i helu ai i ka malama,\n Malamaia mai ke hoa u aloha.\n He aloha hoopeepee, he ike malu, 15.\n Elua ae la\u2014e.\n Lu ke Kilauea makani awaawa,\n Hoohonihoni i ka hanu lau aalii.\n Hokolo mapu ke ala iloko o ka ua,\n O ka ua o ka makani halihali i ke ola, 20.\n Hali a omo ka puulena,\n Me ka moani, lu iho la, i ke one i Waiolama.\n Malamalama ka hale iloko o ke kai,\n Pau na pua \u2019loha i Kanokapa\u2014E Kapa!\n Mai kapakapa iho oe i ku\u2019u inoa, 25.\n Owau okoa no ia e noho nei.\n O ka noho a ka ohua, kualana wale e, ke lana e.\n Kalana a Maui, Kalana ia a Oa,\n Ka lanalana ku i Kahiki a Oaoa,\n I ke aoa lani i ke aoao opua, i ke ao ua lani opua, 30.\n Maka hehe i ka hehe ua lani;\n Makaha koikoi, he koikoi, umi he ala moe wai;\n He pohaku kiai wai no ka pali,\n He kikeke ki o ka ulu pali.\n Paa, haki, kiola mai Keawenuiaumi; 35.\n Hiolo, haki Kealiiokaloa;\n Nakeke i ka puu koholua kapu,\n I ke kapu hoi Makaku Makakaualii,\n Na \u2019lii ku mai, a eiwa ke kapu,\n Eiwa ka lele makawalu, hopu imua 40.\n I ke ala ulahiwa a Kanaloa.\n Kahiwanaepuni Kapalalakaimoku,\n He palalalaumaewa kapu no Lono, e noho ana\n I ka iu kapu ano meha.\n I kuehu lau lama i ke kuili 45.\n I ka waa a Mua, heehee ia Kamea.\n I ke koli hana kukui o Maukokoli\n I ke kapa uhi, kapa laau o Mahi;\n O Mahi o Kekaeleuhiloliloliha,\n O Kalauhihilau, ka manomano, 50.\n Kauauanuiamahi, nana hoi Kanekukapuaiku,\n O Kane, o Alapai, ka moa nuku uli,\n I paku oolea ke kakala i ka waawaa o ke kapu\n E ike oe auanei i ka moa i kau i ka uwahi,\n Ia Kalani, Kalani, Kalani, 55.\n O Kalaninuieeumoku nana mai keia alii o Kuakini.\n I ka lani kua o ke alii ke kai malino a Ehu.\n O ka malino lai hinu pawa o Palaha;\n O Palaha iki a Moenewakalani.\n Oia ka uhane holo pu me ka ia. 60.\n Uhane moe wai o Kaihikealaka,\n Laka ole hoi oe ia\u2019u mamua \u2019la e\n Imua no no Ulua ka manawa i ke aloha,\n Piha i ke kuko, i ka mihi, me ka manao,\n Haiki loaa wahi noho ole, hooke i ka pili houpo o ke kanaka. 65.\n Haipu ka iwi pona maka i ka uwe,\n Paa ole i ka mokuhia e ka waimaka.\n Me he paua ie la loko i ke aloha,\n Mai ka aoao hana, hemo ke kino e.\n He hemolele oe, he hemolele oe, 70.\n No ka lokomaikai, no ke ahonui, aohe wahi koe.\n He koe ole ia nei, i waho wale no e\u2014o waho oe e,\n I waho Kaula me Niihau i ke kai, ke keiki hii Lehua.\n Na ka makani i hanaiia mai\n E ka naulu, makua i ka unulau 75.\n Me ke koolau, lau ka pihe a ke akua\n I ka la ihi; wawa no i kuwa i ka laalaau,\n Hoopahaohao hewa i Kealia.\n Mai nanea au, mai lilo ia pua,\n Ke aka luhe a ka pua kaiaulu, 80.\n Pua maka momohe wai a ka liula\u2014e.\n He la hanu ae nei, no ke aloha,\n I ui wale ae no hoi ilaila,\n Loaa no ia\u2019u\u2014e, waiho ana\u2014e, waiho wale\u2014e.\n O Kekukapehelua a Umi, 85.\n Ke kapu na Umi no Keawenuiaumi,\n Na Umi, o Kamolanuiaumi,\n Noho ia Kaumaka, i ka maka o ka ia,\n I kai paha oe, loaa kana Keawe,\n Ke \u2019lii ewe ia. 90.\n Nona hoi ke kupuna koa, o Kekoa,\n Na Kekoa a Ohiaikulani.\n O Kalanikupono, ponoi, pololei, kekee ole.\n Aole napanapa lulo ole ia Keawe,\n O Keawe keiki kapu a Ahaula. 95.\n Nana Kaiamamao i hanau Kahoukapu\n I ke koki o ka lani,\n O Kalaninuieeumoku alua,\n Alua mau makuakane alii,\n Ia oe iho la \u2019no lahuiia, 100.\n Huiia \u2019paa, kauluaia na \u2019lii.\n Kuheekeakeawe kue ma Kalanikauleleiaiwi.\n Na \u2019lii kuhaulua mai ka wao\n Mai ke kuahiwi mauna anuanu Lihau.\n O ka hau oki ka uhi e anu ai, 105.\n E huihui ai, koekoe, maeele.\n Ka la kea ka e wela \u2019i ka honua,\n O ka la ku haoa ia o Makalii,\n E hahana \u2019i holo pee i kahi malu,\n Malumalu, malu ole hoi i ke alii 110.\n Kalanikuihonoikamoku.\n Ka ua paka kahi, paka ua,\n Pakapaka ua, paka ua, kulokuloku.\n Kulokuwaiku aku o Kukapu,\n O Kukapu a Kauaua, 115.\n Nana ia Makuikumoho,\n Ka nalu i ka moana uli,\n Na na nalu nui puni i haki\u2014i popoi.\n I holo i puka mawaho\n O Kalalakapu, o ka lala iho ae halala\u2014 120.\n Halala, hihi manamana na \u2019lii.\n Ka lau i Maui, o ka lau liko kapu,\u2014he ole,\n Kukupu o Umikalakaua,\n Na Kalakaua e Ehukiha.\n O kana mau keiki mahana ia 125.\n O Kauwau ma laua o Kiha.\n He mau mahana aimoku no Maui,\n I ai i ka moku a Kaakaniau.\n Aka a ka lolo o ka laua noho ana,\n Nonoho momoe na keiki, 130.\n Moe, noho a kaikunane, hoao a kaikuahine,\n Kalaniulukaihonua a Kiha,\n Maha no ia hanau.\n O Paukai a Kiha mahana no.\n Hanau mahana ka hua a na \u2019lii, 135.\n Aole hulu koo kanapi,\n He koo waa wale no,\n Ke poo i kepa kua o kalani.\n Ke koloa auwai poo wai mapu\n O Kamapu waiku kani a au lono, 140.\n O ka lono hakahaka leo o Waahia.\n He aahia kuluipua o Haka,\n O Kahaka i ka moe ia Ewa nei.\n He wawa ko hope nei,\n E hele e la oe, hele no, 145.\n Hele hooniania kona le waho,\n Hoihoi iloko ka oi a ke kalohe,\n Ahu kekee liilii a ka moe,\n Ka mea ia i ikea i ke akea\n Ike la hoi ilaila, pau ke ano. 150.\n No ka pau ole ia e hone hou la,\n Ke hoi kokua aku i ka hewa,\n O ka hewa ia o ka hone liilii\u2014e.\n He hone oe, e hoae i akaka lea ka pono.\n O ka pono ia o ke kanaka i laka mai, 155.\n A laka ka hoi la, maunauna\u2014e\u2014he mauna.\n Mamalahia ka pua o ka mamane,\n Ka pua o ke koolau, o ka ulu pua,\n Ua pupua mohala wale i ke awakea,\n Ua ehu wale i ka la o ka luehu. 160.\n Ehu ula ka wiliwili me ke aalii\n Ua mohola na maka i ke aa\n I ke ala hele ma uka o Auahi\u2014e.\n Ahiahi ano laha ka lokoino,\n Ka manao ole i ka mea \u2019loha, he hoa, 165.\n He hoa manu nene, he hapai na ino,\n He hoino a paumaele ka hale.\n He imi hale oe, a o ke kekee no ia, he kekee\u2014e;\n I Manokapu, o ke kaele haloli ili,\n I loliloli ha nui ia Kukona, 170.\n Ia Luanuu, ia Laa a Kamilo paha?\n Oia o ka lau alii o Piilani;\n O Piilani\u2014o Piikea, o Lonoapii,\n Pipii pipii i ka akoako na \u2019lii,\n I ka akoako i ka io lani, 175.\n Lani a Kuwalukapaukumoku,\n Hopumaihakuwalu Kailiiliniho\n O Kailiiliniho ia Kuwalu,\n Iaia kani mai ka pahu,\n Kani ke, kani na kaeke. 180.\n Ku paloloi ka leo o ka pahu e kani imua i Mauoni,\n I ka unu hai kanaka o Kuihewamakawalu\n O ka ua upena, o ka ma halau loa,\n Hului kaa moku.\n Nana e kaa ke kohola holo ia ole, 185.\n Pa-noonoo ia kahakai\n I ka lawaia-moku, he \u2019lii,\n O Kalanikuihonoikamoku,\n O ka mokomoko nui, pani aha\n He kui powa ka lele lua, 190.\n I loaa i ke oki i pa i ke kano,\n Hina ka luahi nui o ka moku;\n Kupaka ke au, walawala ka aina,\n Mawae ke one kuke \u2019hu.\n A o Alapai a Kauwauwa, 195.\n O ka hookanahua moku ia.\n O Kaulunai, o Kekahua,\n Kekikonihoahoalani, o Kaiekupaiaina,\n O ke kuike kani ke kani ioio o ka io o ka pohaku.\n Maka aili, iliili a maka a, 200.\n Papakoholua oi he \u2019lii,\n I ka ia naha mahiki ka mamala,\n O ka mamala o ke koi ke pue lani,\n O Kawainonohu alii, o Kalaninuieeumoku,\n O ka peapea ewa, o ke kumimi au lena, 205.\n Ka lena o ke puhi laumilo i kapa,\n I kapa kui pulelo mai ka lua.\n I kikeke e aweawea ke kai,\n O ka ia ino maka kalalea,\n Ka pu maka haoa, ka haohaoa lani 210.\n O Namahana i ka lele o ka lani,\n O Kaukapuikalani, o Awanakapu,\n Nana hoi nei keiki,\n O Kapikikoloaukamahehalono,\n Oia hoi paha o Kalua i Hauola, 215.\n O ke ola lau mehai o meha, i Kolo\n O ke kolopua i mohola,\n O meha i Kona,\n O ke Kona lau konakona.\n O Kukona e, e kukonakona ana oe mahea? 220.\n Mao hoi, hoihoi malu ana iloko ka mania?\n Ka hilahila! e hoonanowale nei.\n Aohe e nalowale, ua ikea pau loa\n Me ia mau hoa hoi i hala \u2019ku la,\n Me a\u2019u keiki makani mai lalo. 225.\n O \u2019loha wale ka hoa, o ka leo o ka manu e,\n He hoa manu oe.\n He manu hanai ke kanaka na ka moe,\n I hanaiia e ka manao, a laka.\n O ka mea laka ole ia ia he uahoa\u2014e. 230.\n Hoa\u2014e la, he hoa pii ka auhau no ke kanaka.\n E pii ana a Kamaile o ke ahi,\n Maunauna ka papala ke lele mai,\n Nawaliwali ke ahi, haihai oleia,\n Hookani aku la i ka lae o Makua. 235.\n Kakona ke ahi, haule wale iho no,\n Waiho okoa iho no i Keawanui\u2014e nui,\n He hoonui kaikai ana iaia.\n I kuhi aku ai paha he hanohano,\n Kona hanohano i ka waha wale no\u2014e. 240.\n Ohia hapukuia na \u2019lii nui;\n Pukua na kupuna alii a pau.\n Wahia ka paaku o Laniakea.\n Ke ake paa i ka houpo, ka pua o Lono,\n O Lonoapii hoi, a Koohuki, 245.\n O Kaohuki hoi o Kalani,\n A pohina, kupu mai hoi kela mau kupuna waawaa;\n Ulu mai hoi keia mau kupuna makomako.\n I hoohaehaeia, e hae a pae, pii ae mai laila,\n Piimauilani, hoolau kapu mai, 250.\n Hoola i ka iwi, ho\u2019uouo ana Kanaloa uo\n Hoomahimahi mai ana, mahi ololi,\n Ka mahi alii ia i ku i ka moku.\n I lilio i moe kuamoo o ke kapu,\n Moe kuamoo o ke kapu iaia, 255.\n Hookahi haka e kau ai o ke alii,\n O ka moopuna alii i ku i ka moku.\n O kaikai o auamo kaa i ka lani,\n O Kahelekahi, o Hema, O Kahaipiilani.\n Ke alii na e lana, 260.\n E nana ka aina;\n Ka moku o ka lakou alii pono.\n Pono no ka noho ana i ke alii pono,\n He alii no mai ka paa ke alii.\n He kanaka ano ma i paa a ke kanaka, 265.\n Aole ka malo, hemo uhauhalale,\n Kukahipalu noi waiwai aina.\n Ka aki pookole oho oioi;\n He oho oioi mua, makili haohao.\n Ka aki, ka nanamu, ka akiaki ai kae, 270.\n Ka poupou kuene noho ino,\n Ka noho ino opu kekee moa,\n Ka huahua i ka poe o Kulana;\n Ka poe no ia nana ke alii.\n E lea ai ka ai kuai kuai moe. 275.\n Ou hoi o ke kuanea haku ole,\n Pili oha kamau mai mawaho,\n Ua hee wale i ka ua a ka hooilo.\n Mai hoolonoia \u2019ku no kana,\n Aohe ano, he opala wale no. 280.\n Eia ae no ko ke alii kanaka,\n O Mahakapu a Makakaualii.\n O na kolu alii no o Kanaloa,\n Oia, oia o lakou ko laila,\n Nana ia aku ana kela paa, 285.\n O ka paa o Kiha ma laua o Kama.\n Mai laila mai no na kanaka,\n Oia, oia o lakou ko laila,\n O lakou la wale no ka mea haku,\n Ka poe nana ke alii e noho nei. 290.\n E noho kanihia aloha ae ana au ia oe\n E Kahailaulenaaiku, e Kaikulei,\n Hihia kapu oha oli, e kaha oli i ka poia.\n E lana nei, e lana huli ae ana au, aole oe.\n O oe hoi, o oe ka\u2019u e aa, e aahia la. 295.\n Aole hoi oe ko kakou kookolu,\n Ua hele aku la oe me ke aloha.\n Haehae wale iho nei no hoi au,\n Owau wale no, Kaulanapokii\u2014e.\n He pokii paha oe? 300.\n I kiina aku i kahi manao iki,\n I ka hoohoihoi ana ae i hoa,\n I hoa walea no ko wahi mehameha e,\n Meha ae la e, mehameha anoano ka la ihi ka la.\n Aneane aloha ka pihe a ke akua, 305.\n Halao ana i kuu maka ka laalaau;\n Ka lau ka maka pua o ka nahelehele,\n Ke aka o na ulu hua i ka hapapa.\n Haele ana no kanaka i ke kaha,\n Alualu ana, i ke kai o Kahaino\u2014e\u2014ino, 310.\n He ino ia mea la, e waho ae, ma ka\n maikai kakou i aloha.\n Mai aloha iho, e hana nani ia,\n E he nani ole\u2014e.\n\n\n\n\n\n\n\n\nKAMEHAMEHA.\n\n\n The sun has risen far above Maunaloa,\n The black cloud thundered upon the mountain.\n The mountain tops of Kona stand sideways; \u2019tis calm,\n Hilo stands swelling up in the rain.\n Hamakua is a place of wooded ravines. 5.\n Kohala is folded up in the winds.\n Kauiki is drawn up till it touches heaven;\n It has fled to the mat of Hina.\n A sleep in pain is a mourning sleep.\n Mokulaina hears far off in the sea. 10.\n It cleared away and was calm.\n Hana flew and hid herself from the wind;\n A brook belongs to Lanakila;\n A watery mountain belongs to Kualihau.\n The back and the breast shivers from the snow, 15.\n Contracted with the cold.\n The desire moves in an irregular course,\n Moving this and that way as if in a nightmare,\n Breathing hard with fear.\n The dry season consumes the water of the path, 20.\n The bewildering path of the wilderness,\n The hinale that is overgrown with akolea.\n Lea was discovered, living on the mountain,\n The mountain feared without cause.\n In friendlessness the stones of Hanalei lie not together. 25.\n Hanalei is calling.\n Unulau is inviting me to dine with him,\n [To eat] the leaf-wrapped fish of Kau\n Wrapped in the leaves, yes, in the leaves.\n I am provoking Milohae; 30.\n Milohae is barking at Miloonohi,\n The low-spreading, thrifty milo at Kikoamoanauli.\n Thriving, thriving, thriving is the noni leaf,\n Manoni as it grows is fragrant:\n Its fragrance reaches the shoulder of the precipice of Kalalau. 35.\n The precipice of Makana is two-fold;\n \u2019Tis a gift; \u2019twas my sleeping place last night;\n \u2019Tis the drunkenness of the awa for my god.\n Drink the ripened leaved awa,\n The awa bundle of the chief; 40.\n The awa for the aged to masticate.\n The awa grows thrifty in the uplands of Puna.\n Puna\u2019s upper regions are bitter with awa.\n When I drink it, \u2019tis awa in bitterness;\n It comes here, it comes there, it comes slowly, 45.\n In thick, dense clouds to the god Puakau.\n Will the goddess rob?\n The mountain rises and crumbles off;\n Kilohana, the mountain, stands up of itself\n As a gift for the cold snow. 50.\n The soft fleecy clouds appear and disappear.\n Turn to the back, the names have not joined;\n Poliahu and Waialeale are floating about.\n Beautiful is Kahelekuakane.\n Measure the long path to Maunahina. 55.\n Snow is upon Kalikua, a thick shade pervades Aipo,\n The mountain top is obstructed for travel,\n Snow is also upon Elekeninui,\n With forest unequal on each side.\n Excellent is the path along the precipice of Makana, 60.\n The path to the precipice of Kaiwikui\n The top of Pueokahei, while one remains on Kapua.\n The avalanche is afraid of the precipice,\n At Mahuokona is a precipice sweet-scented with naenae;\n One can inhale the fragrance if he breathes at all. 65.\n The sweet-scented product of Kakioe, the woman who braids the lauae\n In the valley of Kikiopua, at Hoomalele.\n The firebrands are flying down the steep precipice;\n Kamaile belongs not to the place where the fire is projected.\n Here are some light firebrands from the factories; 70.\n The factories where the firebrands are prepared.\n The fire shoots forth oscillating upwards as a shooting star\n And falls on the precipice of Kaauhau.\n Shall I return at the call;\n At the call of Makua to Kalalau? 75.\n Here is your companion, a stranger.\n The fire has been kindled on the skin,\n The kapued skin by consecration\n Which will be overcome by the biting firebrand,\n For the firebrand has a fire that burns the skin. 80.\n Indeed the greater part of the skin was broken\n By being bitten by the fire of the firebrand,\n Let the descendant warrior live as a soldier of Waiolono,\n Offering temple services night and day.\n Conquering all that none may dispute. 85.\n I am fondly remembered by Kekaha,\n I shall breathe at Kilohana the fog that riseth\n Like the head of this man.\n I am thinking and hoping.\n Kaula lies yonder; what is about to be done there? 90.\n The water-gourd is his earnest call; give me water!\n The zigzag course is the path,\n Where I shall go sprightly to work\n To wreathe the lehua [blossoms] of Luluupali,\n Also the pandanus of Mahamoku by the sea-shore. 95.\n That I and my god may garland it;\n [My god] Kekoalaulii, the silver-grey leaf,\n Thine is the skin of Kinaiahi.\n\n\n\n\n\n\n\n\nNO KAMEHAMEHA.\n\n\n Hiki kau kolii [1777] ka la i Maunaloa,\n Ke ao eleele koa [1778] halulu i ka mauna,\n Ku kaha [1779] ke kuahiwi o Kona he lai [1780]\n Ku opuu [1781] Hilo i ka ua,\n Pali laau [1782] Hamakua, 5.\n Opeope [1783] Kohala i ka makani,\n Huki Kauiki [1784] pa i ka lani,\n Ua hee [1785] i ka moena a Hina,\n He moe ino he moe [1786] kanikau,\n I long Mokulaina [1787] i ke kai, 10.\n Hoai [1788] ai ua malie,\n Lele Hana i pee i ka makani,\n He poo wai [1789] no Lanakila,\n He mauna wai no Kualihau [1790]\n Li hau [1791] ka li kua me ka li alo, 15.\n Li maeele [1792] i ke anu,\n Ka makemake e kaa kukue, [1793]\n E kaa nipolo [1794] nipolo lea.\n E ke aho i ka manawa, [1795]\n E ke kau [1796] kaa inu wai o ke ala, 20.\n Ke ala lau nahelehele no ka waonahele,\n O hinale [1797] kupuhia e ka limu akolea.\n Loaa Lea [1798] noho i ka mauna,\n Makau wale [1799] ka mauna,\n He launa ole [1800] a oi pili pohaku o Hanalei, 25.\n Ke hea mai nei Hanalei.\n Ke i mai nei i Unulau, e haele maua e ai\n I ka ia, nunu weuweu [1801] o Kau,\n I nunu [1802] weuweu e, i ka weuweu,\n Hoohaehae [1803] ana au me Milohae. 30.\n E hae ana Milohae [1804] i Miloonohi,\n O ka milo [1805] kupu hooneinei o Kikoamoanauli,\n Kupu e kupu la [1806] kupukupu lau manoni,\n Manoni kupu ae he ala, [1807]\n A ala ka poohiwi [1808] pali o Kalalau. 35.\n I kau lua ia ka pali o Makana\u2014\n He makana he moe na\u2019u i ka po nei\u2014\n He ona awa [1809] no ku\u2019u akua ia,\n Inu i ka awa lau lena, [1810]\n I ka awa o Puawa [1811] \u2019lii, 40.\n I ka awa mama [1812] ka kualena [1813]\n Kakiwi [1814] awa i uka o Puna.\n Ua awahia ka uka o Puna i ka awa,\n I apu ai au he awa kanea, [1815]\n Hiki e [1816] hiki la, hiki hakalia ae\u2014 45.\n I ke kaunana palamoa [1817] ia Lono o Puakau [1818] e;\n Ahao [1819] anei akua wahine?\n I una [1820] mai, kolikoli ke kuahiwi,\n Kau wale ai mauna Kilohana, [1821]\n I makana i ka hau anu, 50.\n Ua kau ke ae [1822] haale a hu la,\n U wai a ke kua a ai hui na inoa,\n E lana nei o Poliahu o Waialeale, [1823]\n Kai [1824] Kahelekuakane,\n Anana i ka loa hina i Maunahina. 55.\n He hau Kalikua he naele Aipo,\n Kupilikii [1825] aku la Wawa,\n He hau no Elekeninui,\n Ulu laau kapakahi aku la.\n Nahenahe [1826] ke alo o ka pali o Makana. 60.\n Ke ala pali o Kaiwikui.\n Ka luna i Pueokahei e noho i Kapua nei ea;\n Apoapo [1827] ana ka aholo i ka pali,\n I Mahuokona he pali ala i ka naenae,\n He lauae [1828] mokihana ihu hanu, 65.\n Ka hua \u2019la o Kakioe [1829] na wahine ako lauae\n I ka pali o Kikiopua i Hoomalele,\n E lele ana no momoku kuehu [1830] pali,\n O Kamaile, aole ia o ke ahi,\n Eia\u2019e o na papala [1831] ua noe mokauahi wale, 70.\n O na kulana [1832] i ke o ahi lele.\n Lele ke ahi lele oni [1833] me he hoku la;\n Kau-lia i ka pali o Kaauhau\n E hoi a\u2019u anei i ke kahea,\n I ke kalalau a Makua i Kalalau? 75.\n Eia ko hoa malilina, [1834]\n Ua hoa ahi wale na ili.\n Ona ili [1835] kapu i hoohiki,\n Ae noa [1836] ka ipo ahi papala,\n He ahi hoi ka ka papala ke kuni i ka ili, 80.\n Ua moku o ka ili ka hoi ka nui,\n I ka nahua [1837] e ka ipo ahi papala,\n E ola koa [1838] i pua nei ka ulu koa i Waiolono,\n Halua po halua ao, [1839]\n Kiki maka i hanu ole. 85.\n Halialia [1840] ana hoi au e Kekaha,\n Owau kea i Kilohana, i ka ohu ke kua,\n Ke poo o keia kanaka mai nei a, la,\u2014\n O ke ohaoha [1841] e oha e lana.\n E kaulia Kaula, o keaha auanei ko laila? 90.\n O ka huewai o kona leo kinakina, [1842] i wai,\n O kinana [1843] anana ke ala,\n E kili [1844] anau e hana ana au,\n E lei i na lehua o Luluupali,\n Ka hala o Mahamoku i kai, 95.\n E lei maua [1845] o ku\u2019u akua\n O Kekoalaulii, [1846] lau ahinahina,\n Nau ka ili o Kinaiahi.\n\n\n\n\n\n\n\n\nKAUMUALII.\n\n\nThe surf-spraying [1847] wind of Waialua\nCarries the spray of the surf high,\nEven to the mountain-top of Kuakala. [1848]\nThe wind dies [1849] away upward,\nDarkened by the smoke [1850] at the height of Kamae, 5.\nThe smoke [1851] which indicates farming at Poloiea,\nSpreading [1852] to the precipice of Luakini.\nIt is the object of this love, it is evident! [1853]\nTheir love grew for they were constantly together.\nThe heavy-sounding [1854] rain is the rain of the koolau; 10.\nHeavy raindrops falling in the sea till calm;\nThe sea becomes calm, it is very still.\nIndistinct [1855] are the coral banks of Heeia.\nLike the moon down at Mokuoloe\nIs the destitution [1856] of verdure of some precipices, 15.\nThat precipice which reaches to Nuuanu.\nThe coldness [1857] of a heartless man,\nHow can he propagate love.\nFilled [1858] was the air of Ewa with the report,\nLike the sea-spray on the forest trees, [1859] 20.\nThe forest of the ilima [1860] plain at Ulihale,\nEven reddening the outside of the house;\nThe redness extends and covers the leaves of the field. [1861]\nThe ridge covering [1862] of the house is broken by the whirlwind,\nWhich blows from Halawa to Honouliuli. 25.\nUnfit [1863] is the man who forsakes [1864] love.\nHow can he propagate [1865] love!\nDriven [1866] by the wind is the pili (grass) of Nuuanu.\nSwiftly sweeps the wind, [1867]\nExposed, [1868] pathless is the trail at Keahole 30.\nBecause of the constant fierce [1869] driving of the wind.\nIt causes near-falls and slips, [1870]\nNear-falls to man; the man fell\nOn account of the narrowness [1871] of the path,\nThus offering path-difficulties to travelers, 35.\nTravelers from Kona going Koolauward,\nAnd those traveling from Koolau going to Kona.\nOn the Kona [side] of Nuuanu is the mountain rain; [1872]\nReddened [1873] by the rain is the hill of Malailua,\nFrom Malailua to Nahuina it is raining; 40.\nSoughing and whiffling about, [1874] the wind reaches not Kahua,\nAt Kahuawai, at Kahuawai, the bundle is large, [1875]\nGird on the loin cloth for rain traveling;\nTuck [1876] up the skirts of the rain-traveling women of Koolau,\nCover with ti-leaves [1877] the loin cloth of the men 45.\nIn going to Kona, at Kawalanakoa drop the ti-leaves,\nOpen up the bundles of the travelers,\nGird [1878] on the skirts of the women\nGoing from Kona to Ewa.\nOf Waikiki in Kona is the man. 50.\nLike a man [1879] is your love which possesses me.\nWhen you look [1880] around it is sitting there.\nKauaula [1881] is a rain in the mountain\nInhabiting the uplands of Kanaha,\nThe fierce wind as the rumbling [1882] of thunder in the mountain. 55.\nThere it is the uplands [1883] of Hahakea,\nThe rain approaches the pili, (grass).\nThe rain [1884] and the wind moves seaward;\nMoving to cause damage, the mischievous wind [1885]\nTearing up bananas and leaves of trees, 60.\nThe breadfruit, the coconut, the wauke.\nNothing remains [1886] through the destructive march of the wind.\n[For] without teeth the wind is destroying food [1887]\nFrom Puako to Moalii.\nA chief is the calm, a lord. [1888] 65.\nAt Lahaina, and at Helelua [1889] is another calm.\nGlossy [1890] is the surface of water at Hauola and on to Wailehua.\nAnother calm place now is Kekaa, [1891]\nMakila [1892] is without wind, Kuhua [1893] is calm.\nThe banana stalks are [used for] surf-boards at Uo, [1894] 70.\nUsing the split ripe banana leaves [1895]\nFor head covering, [1896] for the heads of the people,\nFor the multitude [1897] of people surf-riding at Kelawea.\nLauding [1898] the glory of Lahaina.\nBut Lahaina is faulty, it is full of dust; [1899] 75.\nThere is dust outside as well as inside the house,\nMokuhinia [1900] is the resting place of the dust\nSatisfied [1901] with the other\u2019s lying statements.\nLauding [Lahaina] to cause me to anger, [1902]\nHilo rain beats furiously from the heavens, 80.\nIt is beating angrily at Hilo; [1903]\nThe anae nets are wet with rain; Hilo is encompassed [1904] by rain.\nThe fine mist [1905] pervades Kilauea,\nThe raindrops of Hilo make the sand basket like. [1906]\nPuna\u2019s sand is blackened [1907] by the goddess, 85.\nPuna is god-possessed [1908] save a small portion only,\nReduced [1909] is the size of its forest,\nUncertain is the trunk though the leaves are lehua. [1910]\nOhia and pandanus were two attractions.\nThe tree trunks became stone [1911] 90.\nBecause of the lava [1912] stream over Puulenalena, in Puna, from the sulphur smoke [1913] of the crater.\nIt is broken up, Puna is fearful because of the goddess, [1914]\nThe very lava fields are gods; [1915]\nThey glitter and glisten, they glisten indeed;\nThey glisten [1916] and change; 95.\nThe lava has become rock;\nThe lava flow [1917] became a resident of the rocky plain of Malama;\nLava in front and behind, in front and behind, Oh how dreadful! [1918]\nDreadful is Puna on account of the goddess;\nThe goddess [1919] which consumes the forest. 100.\nUnsatisfied with the pandanus of Kaimu\nWhich set the teeth of the goddess on edge [1920]\nShe ate till plentiful was the lava of Puna;\nThe rocks on the lava plain of Maukele.\nPuna becomes a distinct district [1921] for the goddess; 105.\n[She] is moving on to Kalapana,\nTo the place where the lehua grows;\nGrowing because of the everlasting fire of the woman, [1922]\nIn no season is the fire assuaged,\nIt is the master of that district; 110.\nIt badly scars [1923] the land.\nThe goddess is heartless [1924] to consume Puna;\nConsuming the district of the uplands of Kaliu\nAnd from there straight down to Puna\u2019s shore.\nThe sea is also kapued for Hoalii: 115.\nSeaward, mountainward, seaward, mountainward; at the mountain is the fountain of Kilauea [1925]\nSometimes over Hilo, over Puna, over Hilo, over Puna spreads the smoke [1926] indeed.\nThe fire burning upland is seen below at Hilo. [1927]\nAs great rains fall at Hilo [1928] the clouds appear as a long house. [1929]\nExcessive [1930] is the rain at Hilo-Hanakahi; 120.\nThe rain at Hanakahi along Hilo\u2019s sea-beach.\nHilo-Paliku [1931] sees it is raining,\nThe rain is breaking the fronds of the tree-fern, [1932]\nThe body of the tree-fern is weighted with water,\nAlso the downy shoots [1933] of the tree-fern at Kulaimano; 125.\nThe tree-fern of Ku weighted down by much water\nWhich lasts above in the mountain,\n[At] the forest growth of Paepaekea. [1934]\nRain at Kumoho [1935] fills the stream;\nThe water carries the wood, scattering, 130.\nTo the sand of Waiolama, where it is gathered until the house is full.\nFish are gathered till the canoe swamps, [1936]\nHasten [1937] lest the rain and the shivering cold prevents the going up to Kaumana.\nQuickly gather the food [1938] from the field,\nIt is useless [1939] to stand with eyes turned upward. 135.\nThose who come drenched [1940] sit by the fire for warmth,\nFleshy people continue their stay. [1941]\nSlippery is the ground by the winter rains;\nThe old residents of Hilo are accustomed\nTo go in and out, in and out. 140.\nMany [1942] are the streams of Hilo-Paliku;\nGoing up, coming down, up and down,\nWearying is the climbing; [1943]\nWearisome is Hilo of the many hills; [1944]\nWearisome is Laupahoehoe and Honolii. 145.\nWailuku [1945] is a stream with an open bridge,\nNot [only] for Wailuku; at Pueo a path crosses to Piihonua\nFor Kaa, for Kapailanaomakapila,\nFrom Kaipalaoa [the] tears reach Kilepa,\n[Causing] the fluttering of the ti-leaf cloak. 150.\nIt is the rain; thatch the house [1946] for the fisherman\u2019s comfort,\nThatch it again with the ie-ie vine.\nIe-ie baskets [1947] are the gatherers of the nehu fishers of Waiakea.\nIn the rain, in the cold, in the cold one is discouraged thereby.\nUncomfortable is Hilo [1948] on the capes of the sea. 155.\n\n\n\n\n\n\n\n\nKAUMUALII.\n\n\n Ka makani ehukai o Waialua,\n O ke \u2019hu o ke kai aia iluna,\n Iluna ke kuahiwi o Kuakala\n Ke hoomoe ala e ka makani iluna.\n Po i ka uahi ka i ka luna o Kamae, 5.\n I ka uahi mahiai o Poloiea,\n Hohola aku la i ka pali o Luakini e\n O ko kini ia i aloha ai, ke aloha la!\n Ina no ke aloha o ka pili mau,\n Ka ua kanikoo, ua o ke koolau. 10.\n Ua kanikoo i ke kai a malie,\n Malie iho la ke kai ua laiku;\n Ua apulepule ke koa o Heeia.\n Me he mahina la i kai Mokuoloe\n Ka olohelohe o kekahi pali, 15.\n Ikea no ia pali a Nuuanu,\n Ke anuanu o ke kanaka i ke \u2019loha\n Me he mea la hala ke \u2019loha iaia,\n Kupuni ula ka ea o Ewa i ke ala,\n Me he puakai la i ka lau laau. 20.\n Ka laau i ka ilima o Ulihale,\n Ula no mawaho o ka hale.\n Ka ea ula, ke pili ka lau o ka weuweu,\n Haki ke kaupaku o ka hale i ka ea,\n Ka ea no mai Halawa a Honouliuli, 25.\n He uli ke kanaka haalele i ke \u2019loha,\n Me he mea la hala ke \u2019loha iaia\n Moku i ka makani ka pili o Nuuanu,\n Ka holo ai ka holo e ka makani.\n Apoopoo alanui ole ka holo a Keahole, 30.\n I ka pukiki mau ia e ka makani.\n Akelekele e hina, e pahee,\n Kelekele ana e hina, e hina ke kanaka.\n I ka haiki i ka pili o ke ala,\n I ka pilikia o ke ala i ka huakai, 35.\n Ka huakai o Kona pii i Koolau,\n Ka huakai o Koolau iho Kona.\n Ke Kona o Nuuanu, ka ua kuahine.\n Ula i ka ua ka pali o Malailua,\n A Malailua i Nahuina ka ua, 40.\n Iolo, iolo ku ole ka makani i Kahua.\n I Kahuawai, i Kahuawai nunu i ka opeope.\n Hume ka malo o ka huakai hele ua,\n Palepale ke kapa o ka wahine hele ua o Koolau,\n Puolo huna i ka lauki ka malo o ke kanaka. 45.\n Hele Kona a Kawalanakoa lu ka lauki,\n Wehewehe kai opeope o ka huakai,\n Kakua ke kapa o ka wahine pa-u.\n Hele Kona o Ewa,\n Ke Kona o Waikiki ke kanaka, 50.\n Me he kanaka la ko aloha e noho nei,\n Kaalo ae no e noho mai ana.\n Kauaula ka ua noho i uka\n Noho i uka o Kanaha.\n Ka makani nu me he hakikili la a noho i ka uka, 55.\n Ai la i uka o Hahakea.\n Hooneenee ana ka ua i ke pili,\n O ka ua o ka makani haele i kai,\n Ke kii e kalohe eu ka makani.\n Pau ka maia, ka lau o ka laau, 60.\n Ka ulu, ka niu, ka wauke,\n Aohe koe i ka hoonaikola ia e ka makani,\n He ai niho ole ana ka makani i ka ai,\n Mai Puako a Moalii,\n He \u2019lii ka lai, he haku, 65.\n No Lahaina, e no Helelua no kekahi malino,\n Malino Hauola ia Wailehua.\n O kekahi lulu Kekaa e noho nei,\n He pohu ko Makila he lai o Kuhua.\n Ua hee pumaia ka nalu o Uo, 70.\n Kihehe i ka lau maia pala.\n Alalai no ke poo o ke kanaka,\n No ke kini heenalu o Kelawea.\n Hoonuinui ana i ka nani o Lahaina,\n He nui ka puu o Lahaina o ka ea, 75.\n Mai waho mai ka ea a loko o ka hale,\n He ilina na ka ea o Mokuhinia,\n Kuhinia i ka olelo palolo eia la\n Hoonuinui i manawa ino au.\n Hilo ua moku keke ka ua i ka lani, 80.\n Ua moku keke Hilo i ka ua.\n Ua ka upena anae, puniia Hilo e ka ua.\n Ua uaawa mai la o Kilauea,\n Ua awe makahinai ka ua o Hilo i ke one.\n Ua one elele Puna na ke \u2019kua, 85.\n Ua \u2019kua Puna ua koena iki wale,\n Ua uuku ka kino o ia laau;\n Ua haohao ka kino he lehua ka lau,\n He ohia, he hala, alua oiwi,\n He oiwi pohaku no ka laau, 90.\n No ke a kahili o Puulenalena i Puna i ka uahi awa o ka lua,\n Ua moku, makau Puna na ke \u2019kua\n Ua \u2019kua ka papa,\n Ua kahuli anapa anapanapa,\n Ua anapa kahuli 95.\n Ua kino pohaku ke kino o ke a,\n He a hokiinaenae noho kupa i ka papa o Malama,\n I ke a mamua mahope mamua mahope weliweli ino hoi e!\n Weliweli ino Puna i ke \u2019kua wahine.\n Ke \u2019kua wahine ka ai i ka laau, 100.\n Ka ai ana ole i ka hala o Kaimu.\n Ka oi o ka niho o ke \u2019kua wahine,\n Ka ai ana, a nui ke a o Puna\n I ka pohaku o ka papa o Maukele.\n He konohiki okoa Puna na ke \u2019kua, 105.\n Ke hooneenee aku la i Kalapana,\n I ka wahi a ka lehua e kupu ai.\n Kupu i ke ahi a mau a ka wahine,\n Aole kau e maalili \u2019i ke ahi.\n O ka haku no ia o ia aina. 110.\n E alina loa ai ua aina la.\n Aloha ole ke \u2019kua ai ia Puna,\n Ka ai ahupuaa i ka uka o Kaliu,\n Ai pololei no a kai o Puna.\n Ua kapu kai aku la na Hoalii, 115.\n I kai, i uka, i kai, i uka, i uka ke kumuwai o Kilauea.\n I Hilo, i Puna, i Hilo, i Puna, i uka ka uahi e.\n I uka ka a ana ike kai o Hilo,\n A ua nui Hilo halau lani ke ao,\n Aiwaiwa ka ua o Hilo-Hanakahi. 120.\n Ka ua o Hanakahi a Hilo i ke one.\n Ike ae la Hilo-paliku he ua ia,\n Ke hahaki ku la i ka lau amau,\n Ke kino o ka amau i luli i ka wai,\n Ke oho o ka amau i Kulaimano. 125.\n Ke amau o Ku i luli i ka nui o ka wai,\n Ke noho paa mai la i uka.\n Ka ulu i Paepaekea,\n Ua i Kumoho piha ke kahawai.\n Hali aweawe ole ka wai i ka wahie, 130.\n A ke one o Waiolama waiho, malama o ka wahie a piha ka hale.\n Malama aku o ka i\u2019a a komo ka waa,\n I makau i ka ua i ke anu oleole e hiki i Kaumana.\n Kii koke no ka ai i ke kalu ulu,\n Hoohewahewa o ke ku iluna ka maka. 135.\n I kuululu a mehana i ke ahi.\n Uhekeheke ke kini noho hou aku.\n Hulalilali i ka ua o ka Hooilo,\n Ua walea wale no ko Hilo kupa,\n I ke komo iloko iwaho, iloko iwaho. 140.\n He lau ke kahawai o Hilo-paliku,\n I ka pii, i ka iho, i ka pii, i ka iho.\n Ikiki i ka pii e\u2014.\n Ikiki wale Hilo i ka puu lehulehu,\n Puu Laupahoehoe, Honolii, 145.\n He kahawai Wailuku he ala hakaia,\n Aohe no Wailuku, no Pueo he alanui ku ai no Piihonua.\n No Kaa, no Kapailanaomakapila,\n No Kaipalaoa waimaka o Kilepa.\n O ke Kilepa ka ahu lauki, 150.\n He ua ia, ako hale no ka lawaia i malu.\n Ako hou aku no i ka ieie papa,\n Popoo ieie ka lawaia huki nehu o Waiakea.\n I ka ua, i ke anu, i ke anu uluhua i ke anu,\n Uluhua wale Hilo i na lae i kai. 155.\n\n\n\n\n\n\n\n\nKAUMUALII. [1949]\n\nBY KAPAEKUKUI.\n\n\n The chief [1950] arrived from Kahiki,\n Burdened with kowali [1951] vine,\n Well fastened with hau [1952] rope\n And bound with ahuawa [1953] cord of Kona,\n The loosely drawn cord 5.\n Which pulled the excrement of Lono.\n The residents of Luahiwa,\n The great number of people of Kauhiahiwa,\n The Kona of Kukonanohoino [1954]\n Whose is the smooth unruffled sea. [1955] 10.\n Rise up! stand on the bank, seize the rope\n Which is well fastened\n By the stream, by the men of Limaloa, [1956]\n They will hold the ends of the rope.\n Pull and place it on the cliff of Hakaola; 15.\n Pull and place it on the cliff of Halalea;\n Pull and place it on Koolau\u2019s seaward ridge;\n A Koolau resting place of Kauahoa. [1957]\n Upon reaching there Kalalea [1958] came,\n Kaipuhaa and Kapahi came, 20.\n Uhaoiole, Kauhao, Kawi, Keahua,\n And Kamooloa, with the rope held up by the hands.\n The hau of Pelehuna is theirs,\n Inviting the hills, calling for winds;\n Calling to Puna of Kekumakaha 25.\n For Puna\u2019s sea-spray in the time of Kawelo, [1959]\n Ascending from Wailua to Maunakapu, [1960]\n The land of Kawelomahamahaia, [1961]\n When the rope was seasoned [1962] by heat,\n The shore grown [1963] hau bark of Alio, 30.\n Hanaenaulu had gone on ahead\n To the place where Kawelo was born. [1964]\n Gathering up the bad ashes.\n The many small lights are dancing.\n Aaanuikaniaweke [1965] is dancing. 35.\n The dust rose up from the men.\n Many were the people at Kilohana. [1966]\n The mountains were heated by Moe, [1967]\n From the promulgations of the herald\n For the tax-feathers of the chief. 40.\n The malo is fastened, the cape is of kapa,\n Uncooked was the traveler\u2019s food [1968]\n Gathered from several gangs of men\n For the forest road-ways of Koloa.\n Closed up was the Kawaihaka plain; 45.\n The water turned up to Wahiawa. [1969]\n Flowing from above at Manuahi;\n Manuahi sent forth indeed a koula wind,\n Blasting the taro leaves of Hanapepe, [1970]\n The leaves vibrated toward the plain of Puea. 50.\n The smoke rises pyramidal in the field,\n Twisting around down at Kawiliwili.\n Passed is the salt plain,\n The salt plain of Mahinauli;\n Kahana and Olokele was already passed 55.\n Except the upland of Hikilei.\n Call for the upland birds,\n Descend O Kawaikapili!\n Descend O Peapeanui, lightning eater!\n Laheamanu was Peapea\u2019s son, 60.\n The man who lived up at Kalaualii,\n Through whom the field was desolated.\n A bird is watching in the uplands.\n [The] kolea [1971] was the messenger of Koolau,\n The ulili was the watcher for Puna, 65.\n Looking and watching the mid-lands.\n The moho [1972] sounds in the grass,\n The kuna [1973] lives in the water.\n Not many men [gathered] when the crier ended\n [Summoning] to carry the ropes to Kona. 70.\n Children and women questioned\n For what was this rope being borne?\n A drag-rope for Kahiki, at Aukele,\n For the soldier-companion of the chief, of Kahiki.\n\n\n\n\n\n\n\n\nNO KAUMUALII.\n\nNA KAPAEKUKUI.\n\n\n Ku ia mai Kahiki, e ka lani.\n Awaia i ke koali,\n Nakinaki \u2019a a paa i ke kaula hau,\n Kamakamaia i ke kaula ahuawa o Kona.\n Ke kaula e malanaai 5.\n E huki ai ka lepo o Lono.\n Ka makaainana o Luahiwa,\n Ka nonanona kanaka o Kauhiahiwa.\n Ke Kona o Kukonanohoino,\n Nona ke kai paeaea. 10.\n E ku e ke kaha e hopu i ke kaula,\n I paa i kawelewele.\n Ona kaha o ke kanaka nui o Limaloa,\n O ka lihi o ke kaula ka lakou,\n Hukia kau e ka pali Hakaola. 15.\n A lawe kau e ka pali Halelea,\n Hukia kau e Koolau kai kua.\n E koolau, kapu hia o Kauahoa,\n A ka kihi o Kalalea hele mai,\n Hele mai Kaipuhaa a me Kapahi, 20.\n O Uhaoiole, o Kauhao, o Kawi, o Keahua.\n O Kamooloa, o ke kaula kai ka limalima.\n O ka hau o Pelehuna ka lakou,\n Kono aku na puu, kahea makani,\n Kuhea ia Puna o Kekumakaha, 25.\n O kai-ki puna ma ke kau o Kawelo,\n E pii ana Wailua i o Maunakapu.\n Ka aina o Kawelomahamahaia,\n A moa aku kaula i ka ai,\n Ka ilihau pa kai o Alio. 30.\n Ua hala mua Hanaenaulu,\n Ka aina o Kawelo i hanau ai.\n Pukua a pau ka alehu maka ino,\n Kahulaia lamalama uku.\n Hulaia o Aaanuikaniaweke. 35.\n Ku ka ea o na kanaka,\n Kauluawela uka o Kilohana.\n Wela na mauna i o Moe,\n I ke ahi a kuahaua.\n A ka hulu kupu a ka lani 40.\n Ua puali ka malo, he kihei ke kapa,\n He ai maka ke o,\n Mikia mai na aloaloa kanaka.\n Kanahele kanaka o Koloa,\n Papani ku i na kula o Kawaihaka, 45.\n Hoi ka wai i uka o Wahiawa.\n He hua mai uka o Manuahi,\n No Manuahi ka iho ka he Koula.\n Nou iho ina kalo o Hanapepe,\n Kapalili ka lau i ke kula o Puea. 50.\n Puoa ka uahi i ke kula.\n Wili-o-kai ma kai o Kawiliwili.\n E kala i hala ai ke kaha,\n Ke kaha paakai o Mahinauli.\n Ua hala mua Kahana a me Olokele, 55.\n O ka uka o Hikilei koe.\n He ia \u2019ku ka uka manu,\n E iho e Kawaikapili,\n E iho e Peapeanui ai uila,\n O kaiki Peapea o Laheamanu, 60.\n O ke kanaka o uka o Kalaualii,\n Iaia mehameha ke kula.\n He manu kiai o uka.\n Kolea ae la ka lele o Koolau.\n He ulili ae la ke kiai o Puna, 65.\n He nana kiai o waena,\n He moho ka mea kani i loko o ka weuweu,\n He kuna ka mea noho o ka wai,\n Aole lau kanaka i ka pau i ke kuahaua,\n I ka hali i ke kaula i Kona, 70.\n Ninau kamalii me na wahine\n He kaula aha keia e hali ia nei?\n He kaula pu no Kahiki ma Aukele,\n No ka hoa kaua o ka lani, o Kahiki.\n\n\n\n\n\n\n\n\nA NAME FOR W. P. LELEIOHOKU.\n\n\n This is a name for Hoku.\n Said the visitor,\n The young stalwart of Peking.\n He is the foremost one\n Of the knowledge class; 5.\n He sought wisdom.\n Are you emerging here\n To preserve my rare one?\n And Hoku is his name.\n\n This is a song for Hoku, 10.\n Kaililauokekoa it was asked:\n Where are you going?\n Enamored of the bird-catcher\n The bird spoke up, saying:\n He has gone with Makaweli. 15.\n\n This is a name for Hoku,\n Laieikawai it was that said:\n A feather cape is mine,\n She had been quiet\n Up above at Paliuli. 20.\n\n This is a song for Hoku.\n Hopoe it was that spoke,\n The woman twisting wonderfully;\n Here comes Pele also,\n The wizard of Kilauea 25.\n Who will sweep off the trembling earth.\n\n This is a song for Hoku,\n And it was Laka who asked\n For a wreath garland,\n Stringing sufficient for the head, 30.\n Decorating your neck,\n The woman who watched flowers\n Up above the hill.\n\n\n\n\n\n\n\n\nHE INOA NO W. P. LELEIOHOKU.\n\n\n He inoa no keia la no Hoku,\n E makaikai olelo mai,\n Ka ui o Pekina.\n Ka helu ekahi ia\n O ka papa naauao; 5.\n Nana e noiau aku.\n Puku mai ai oe ianei\n E ola no kuu iwa?\n A o Hoku no he inoa.\n\n He inoa no keia la no Hoku. 10.\n O Kaililauokekoa ka i olelo mai,\n E naue ana mahea?\n A ka puni o ke kia manu\n Na ka manu i olelo mai:\n Ua lilo me Makaweli. 15.\n\n He inoa keia la no Hoku.\n Laieikawai ka i olelo mai\n I kapa hulumanu ko\u2019u.\n Nana e hoolai aku\n Ka uka o Paliuli. 20.\n\n He inoa keia la no Hoku,\n Hopoe ka i olelo mai\n Ka wahine ami kupanaha\n Eia mai no Pele,\n Ke kupua o Kilauea, 25.\n Nana e pulumi aku naueue ka honua.\n He inoa no keia la no Hoku,\n A o Laka ka i olelo mai\n I papahi lei ko\u2019u\n Kui a lawa ke poo, 30.\n Ohuohu ko ai,\n Ka wahine kiai pua\n O uka o ke kualono.\n\n\n\n\n\n\n\n\nSONG TO KAUIKEAOULI.\n\n\n Kupahipahoa [1974] is the chief, the king,\n The king of heavenly brightness,\n That heavenly flame shines increasingly;\n A chief of the projecting stone-cliff.\n Lonokaeho had several stone foreheads, [1975] 5.\n Lono\u2019s [1976] forehead was anointed with coconut juice, [1977]\n [He was] recognized by the black pig [1978] of Kane;\n The sacred black pig and awa [1979] of Lono.\n O Lono!\n Here is your chief eye, your leaf, your bud, 10.\n Your light, your child, your sacred chief,\n O Kahaipiilani!\n Yours on the back [1980] others will care for.\n Take care of the leaf, the flower (child) of Keaka;\n The restless child of Kaikilani\u2019s [1981] weakness, 15.\n Whose restless child he was.\n Kanaloa\u2019s [1982] was the dark colored dog,\n His eyes were blackened that\n It penetrated the eye-ball;\n The forehead was marked with variegated stripes, [1983] 20.\n Indicating high kapu;\n The kikakapu was substituted for kapuhili, [1984]\n The time that chief ended.\n\n\n\n\n\n\n\n\nMELE NO KAUIKEAOULI.\n\n\n O ke Kupahipahoa ka lani, ke \u2019lii.\n O ke \u2019lii aoa lani, ao aa,\n He a ia mau lani kumakomako,\n He lani no ka huku maka palipohaku.\n He mau lani pohaku na Lonokaeho, 5.\n No Lono ka lae i ponia i ka wai niu,\n I haua i ka puaa hiwa a Kane,\n I ka puaa hiwa, puawa hiwa a Lono.\n E Lono e!\n Eia ko maka lani, ko lau, ko muo, 10.\n Ko ao, ko liko, ko \u2019lii kapu.\n E Kahaipiilani.\n Ko ma ke kua, na hai e malama,\n Malama ia ka lau, ka pua o Keaka.\n Ka pua ololo, hemahema o Kaikilani, 15.\n Nona ia lau ololo.\n No Kanaloa no ka ilio hulu pano\n I poni ka maka i noho ka eleele\n I loko o ka onohi.\n Ke kakau kiokii onio i ka lae 20.\n He kioki kapu,\n O ke kikakapu o ku ia kapuhili\n Au wahiawahi ia lani.\n\n\n\n\n\n\n\n\nKEELIKOLANI.\n\nBY PIPI.\n\n\n The standing coral of the shallow sea, the chief,\n Overturning waves of the dark deep sea,\n Diving its crest there as a porpoise\n According to their kapu.\n Diminishing numerous noises of the chief. 5.\n Kahiki scattering timber.\n Exceedingly long is the chief\n Kaumakamano, a shark, a shark for chiefs.\n In one season the kapu passed;\n May be Kekelaokalani was kapu also. 10.\n The poison plant it was, yellowing the sea.\n Stupifying the fish, deadened by the intoxicating plant;\n Fluttering on the surface of the sea,\n A moving sea; a cross, chasing sea.\n Kahiwalele kapued the chief Keelikolani; 15.\n Kauiki stands bare in the wind,\n Trembling by the sea of Kaihalulu,\n Greatly increased by the wind,\n Waiting for the paiolopawa rain\n On the stricken back of the Koholalele. 20.\n The dark shadow of Nalualele leaps seaward,\n Reducing gradually the lauawa [wind].\n Hana was water-whitened as the fern changed\n The malos of Kama in Kualihau.\n Perhaps so, without falsehood, be patient till more follows. 25.\n Excepting Auhi, Kahikinui escaped,\n Taken by the force of the naulu [wind];\n Grown are the flowers scattered by the wind;\n Destroyed are the shoots of the aalii,\n Scorched by the sun. 30.\n Lualailua of the plain,\n Waiahualele fluttering, the fire of kula attracts the eye.\n Suddenly brightened up above Koanaulu!\n Yes, perhaps, without falsehood to be set aside.\n Except Wailuku in the shade of Kuawa 35.\n In the contentions of Kaiaiki with Kaahaaha,\n Niua was cold; the grass waved towards the sea.\n Calm was the channel within Hupukoa,\n Withheld was the spray of the sea;\n A sea-spray for Papale 40.\n Stirred up by the salt sea seeking [the] roots of green verdure,\n Perhaps so, without falsehood to be set aside.\n\n\n\n\n\n\n\n\nKEELIKOLANI.\n\nNA PIPI.\n\n\n Kapukoaku, kai kohola ka lani,\n Kai luu o ke kai uli hohonu,\n E kihe ai ka ihu, me he naia la,\n E no ai i ke kapu o lakou,\n Kanahae makawalu nono o ke \u2019lii 5.\n Kahiki wahie aloaloa,\n Loaloanui ia ka lani\n Kaumakamano, he mano, he naha na \u2019lii.\n Hookahi lau konahala ke kapu;\n Kapu hoi paha Kekelaokalani; 10.\n Ka auhuhu hoi ia e lena ai ke kai,\n E onioni ai ka ia, make i ka hola;\n E kapalili ai i ka ili o ke kai,\n He kai hoonee; he kai oki apu,\n Kahiwalele kapu kalani, o Keelikolani la. 15.\n Ku Kauiki pa kohana i ka makani,\n Hoohalulu i ke kai o Kaihalulu\n Ke oi a lau i ka makani,\n E kali ana i ka ua Paiolopawa,\n I ka hili kua ia e ke Koholalele, 20.\n Lele ka hauli o Nalualele i kai\n Ke komi komi\u2019a iho la e ka lau awa,\n Wai kea hana ua huli ka amau,\n O na malo o Kama i Kualihau e!\n Ae paha aohe wahahee, aho o koe aku e! 25.\n Koe Auhi, pakele aku o Kahikinui,\n Lilo aku la i na lima o ka naulu,\n Ulu ae la Kalupua e ka makani,\n Lomi\u2019a iho la na maka o ke aalii,\n Enaena wela i ka la, 30.\n O Lualailua i ke kula la,\n Welo Waiahualele, lele ke ahi o kula maalo i ka maka;\n Weli oaka, a i uka o Koanaulu e!\n Ae paha, aohe wahahee e hookoe aku e!\n Koe Wailuku i ka malu Kuawa, 35.\n Ke hoopaio la me Kaiaiki, me ke Kaahaaha.\n Anu o Niua, hamo ke kilioopu ka o kai,\n Pohu ke kaha maloko o Hupukoa,\n Hoopaaia i ka uwahi a ke kai,\n He uwahi kai no Papale. 40.\n Kailiu ke hoale la, i ike kumu o ka maomao e!\n Ae paha, aohe wahahee e hookoe aku e!\n\n\n\n\n\n\n\n\nKEELIKOLANI\n\nBY NAHEANA.\n\n\n Kamakaku stands surrounded with kapus,\n Kahanaipea kapued Kauhiakama,\n He was the kite flown in the top branches, the top branches,\n [The] kapu spy of the chief.\n Chiefs who had not been divided. 5.\n They are related to other chiefs,\n They are joined, without place of separation,\n There is no place for division among the chiefs:\n They are established, steadfast.\n It was thick, very thick, 10.\n It was compassed with kapus, a rank,\n A grade related to the Awaawapuhi,\n Bitter, sour, without sweetness;\n The matured salt sea, leaving a bad taste [in] the mouth.\n Kalanikauleleiaiwi, cross of the greatness of Kekela, 15.\n That was the leaf which protruded.\n The sacred under-wing twin feathers;\n The clear desire, the time [of] the chief,\n The bird that flies,\n The sacred Kaulu, 20.\n The large hillock of Iwikauikaua.\n The coral in midst of the depth;\n The eyes were frightened to behold;\n Becoming dizzy, dimsighted was the vision,\n The chief\u2019s kapa shelf, of his food place. 25.\n The order of the chiefs conformed with the rank of high chiefs,\n Standing thickly together, as shell-fish, in a sacred place.\n It was prostration kapu.\n They were not unkind, they were fearless chiefs;\n Not cowardly, not decorated, 30.\n Not crooked, they were unfaltering.\n During the day, Keakamahana, vigilant and fresh,\n Vigorous and increasing,\n Resembled the Iliee.\n The chief Kupuapaikalaninui 35.\n [Was] the ancestor.\n Keolewa stood, kiliopu was the wind\n Rippling the flowing water\n Reduced and cut off [by] Kamaluakele,\n The pleasant path with three hills. 40.\n Koolau was robbed and turned to the cliffs,\n Transforming upon Kamahualele.\n Quickly arises malamalamaiki, a wind.\n Kalawakua stands here;\n At Kalalau the mended bones were again broken. 45.\n May be so, without falsehood to be set aside.\n Except Puna, broken by the wind,\n Filled, satisfied by the comfort of Makaiki\n Up above Koholalele, there was slaughtering\n In all the lands at Mailehuna. 50.\n Twisted about [is] the kalukalu (grass) of Kapaa,\n Spreading over the breadth of Kaipuhaa,\n The depth, the width of Kewa.\n Broken up by the kiuwailehua wind,\n Cleared at the Koolau plain of the thatch, 55.\n Perhaps so, without deceit of future revealing.\n Fading, shadowy is Kaluwai\n Pressed by the fountain of the chief Kuua,\n Touched and held with love water,\n Simply resting at Koamano. 60.\n There was no flowing at Kalauae,\n It was the breath arising at Kolokini,\n Falling over at the cliff of Makana\n Are the rivulets of Kapona,\n The collar bone of Makuaiki. 65.\n Perhaps so, without falsehood to be set aside.\n\n\n\n\n\n\n\n\nKEELIKOLANI\n\nNA NAHEANA.\n\n\n O Kamakaku, ku makawalu, o ke kapu,\n O Kahanai pea kapu Kauhiakama,\n O ka pea ia i oni a ka wekiu, a ka wekiu,\n Kiu kapu o ka lani,\n Mau lani loaa ole i ka waeia, 5.\n Ua wiliwili ana na \u2019lii\n Ua hookui, aole he wahi hemo,\n Aole he wahi owa o na lani,\n Paa no, he paa;\n He manoanoa, he makolukolu, 10.\n He peekue i ke kapu, he papa,\n He papa, he papa Awaawapuhi,\n He awahia, he mulea, he manalo ole,\n Ke Kailiu oo, e mue ai ka waha,\n O Kalanikauleleiaiwi, kea o ka manomano o Kekela, 15.\n Ka lau kela i puka mawaho,\n O ka Ee hulu aa, i ke kapu,\n Ka moha kaupu, ka au ka lani,\n Ka manu nana e lele,\n Ke Kaulu kapu, 20.\n Ke ahua nui o Iwikauikaua,\n Ke pukoa i waena o ka hohonu,\n E makau ai ka maka ke nana aku,\n E poniu ai, o hewahewa ka ike,\n Ke olowalu alii, o ka lani hoohialaai 25.\n Ke ku a na \u2019lii, kulike ka noho a na \u2019lii nui\n Kuku me he nahawele la i kahi kapu,\n Kapu no he moe.\n Aohe akahakai o laua, he mau alii wiwo ole\n Aohe wiwo, aohe lulo, 30.\n Aohe napa, he ma ole\n I ka la, Keakamahana, he kuoo, he nono,\n He nono, he aai,\n He kohu me he Iliee la,\n Ka lani Kupuapaikalaninui,\u2014 35.\n Kupuna la.\n Ku Keolewa kiliopu i ka makani,\n Hoohualei ana i ka wai olohia,\n Unihi mai la, oki Kamaluakele,\n Ke ala oli me ka puukolu, 40.\n Hao ke Koolau, huli, a no i na pali,\n Hoohaili ana maluna o Kamahualele,\n Hikilele malamalama iki, he makani,\n Ke nu nei Kalawakua,\n I Kalalau, hai iho la ka iwi o ka iwikui e! 45.\n Ae paha, aohe wahahee a hookoe aku e!\n Koe aku la Puna hakina i ka makani;\n Piha maona i ka hoolu a Makaiki,\n Luku\u2019a iho la ka uka o Koholalele\n I ka akula apau ma Mailehuna, 50.\n Wili\u2019a \u2019kula ke kalukalu o Kapaa,\n Waiho\u2019a aku ke akea o Kaipuhaa,\n Ka hohonu, ka laula o Kewa,\n Wahi mai ka makani kiuwailehua,\n Molale i ke Koolau ke kula, o ke ako e! 55.\n Ae paha, aohe wahahee e hookoe aku e!\n Akeakea, alaalai ana Kaluwai\n Kaomi i ka mano o ka lani Kuua,\n Ua hoopa, apaa me wai aloha,\n Ili wale iho la no i Koamano, 60.\n Aohe nae puai o Kalauae,\n O ka hanu ia e mapu la i Kolokini,\n Hiolo iho la ma ka pali o Makana,\n Kau na penikala wai o Kapona,\n Kaia iwilei o Makuaiki e! 65.\n Ae paha, aohe wahahee e hookoe aku e!\n\n\n\n\n\n\n\n\nLEGEND OF KANA AND MOI.\n\n\n Moi was the priest of Kapeepee,\n Here is the fault of this chief,\n He took the wife of Hoakalanileo,\n The father of Kana.\n Then Moi slept in spirit; 5.\n He saw Niheu coming towards him\n With a wooden pike,\n And brandishing his mantle, but did not turn away.\n Kana thereupon called to him from heaven,\n Bidding him turn thither. 10.\n Thereafter that man thrust his hands\n And turned his mantle the other side out,\n Wherefore Moi dreaded this man\n Lest he should push the mountain down.\n Then Moi awoke with a shiver 15.\n And said unto the chief, chanting forth:\n Heedest thou the prediction?\n Who is the chief deaf at the hidden language,\n In the dream of me, the priest, in the day time?\n The land flees, the frames are thrown into confusion. 20.\n Yield my younger brother, for the drums stand in line,\n The fences are being overleaped, the unus are being given to destruction;\n The moi is being lifted to the altar whereon is the banana of Palila.\n The sun has risen above the mountain;\n It rose, with eyes like the moon in brightness. 25.\n In his view he fled,\n As if the eyes belonged to the aloa.\n The earth was lightened [by his eyes],\n The fowls quarreled in the night.\n The great moving body that conquered through reinforcement. 30.\n It\u2019s being so the land was heated.\n The coconut grove is by the sea;\n The kalo patch is in the upland;\n The fish-pond of Molokai is in front.\n The coconut of Mauluku, of Mauluko. 35.\n Of Kaluaaha, of Kaluakanaka, of Kaluakahiko,\n Of Mapulehu, of Mapuna, of Pukoo, of Pukooiki, of Pukoonui,\n The four Pukoos are all enumerated.\n Rushed, rushed is the current by Hoakalanileo.\n Nihoa is a land whereto the soldier returned, 40.\n Kapeepee, the warrior of Haupu.\n Ye above, fight not longer,\n Lest ye be dead and defeated,\n The heavenly multitude are all conquered;\n They have all been struck down. 45.\n They all rose up;\n They are all knocked down;\n They are all killed.\n The mist cloud has appeared,\n Should a cloud be seen, \u2019tis on Molowekea. 50.\n If the girdle was seen \u2019twas at Haupu,\n The bosom was at Kalawao,\n The back was at Helaniku.\n Kana traversed the golden sand of Kane:\n Hooila is this season. 55.\n Mokapu arose and his train saw him to be a man.\n The end of it.\n The kingdom became Nua\u2019s\n According to the dream of the priest.\n \u2019Tis the first instance where cowardice was felt; 60.\n Haupu is trembling as if with cold.\n\n\n\n\n\n\n\n\nKAAO NO KANA [1985] AME MOI.\n\n\n O Moi, [1986] oia ke kahuna a Kapeepee, [1987]\n Eia ka hewa o keia \u2019lii,\n O ka lawe ana i ka wahine a Hoakalanileo, [1988]\n A ka makuakane o Kana.\n Alaila moe iho la o Moi i ka uhane, [1989] 5.\n A ike aku la ia Niheu [1990] e hele mai ana.\n Me ka laau palau.\n A kuehu [1991] mai la i ka ahu, aole i huli.\n Alaila kahea mai la o Kana i ka lani, [1992]\n Oia [1993] hoi e hulia \u2019ku hoi e, 10.\n Alaila o mai la ka lima o ua kanaka la,\n A huli aku [1994] la i ka ahu,\n Alaila weliweli [1995] iho la o Moi i keia kanaka,\n I ka hilia [1996] mai o ka mauna e keia kanaka\n Alaila ala [1997] ae la o Moi me ka haalulu 15.\n Alaila olelo aku la i ke \u2019lii, paha [1998] aku la.\n Moe ana i ola honua ka walana, [1999]\n Owai ke \u2019lii kuli i ka olelo huna? [2000]\n I ka moe a\u2019u a ke kahuna ma ke ao\n Hee ka aina koeleele [2001] ka haka ipu. [2002] 20.\n E laa [2003] la e kuu pokii ke kulaina nei na pahu, [2004]\n Ke aea nei na pa ke puhia nei na unu, [2005]\n Ke kaina [2006] la ka moi [2007] ka haka lele maia a Palila, [2008]\n Ua hiki ka la i ka mauna,\n Hiki a mahina na maka. 25.\n I na maka no la, hee; [2009]\n Me he maka no ka aloa \u2019la,\n Ua malama ka honua,\n Ua hakau [2010] ka moa i ka po.\n Ka ohua Kaialana [2011] o ka lanakila e pa nei, 30.\n Waiakua [2012] a wela ka aina.\n Ka uluniu aia i kai [2013]\n Ka loi kalo aia i uka,\n Ka loko i\u2019a o Molokai ma ke alo,\n Ka niu o Mauluku, o Mauluko, 35.\n O Kaluaaha, o Kaluakanaka, o Kaluakahiko,\n O Mapulehu, o Mapuna, o Pukoo, o Pukooiki, o Pukoonui,\n Pau na Pukoo eha.\n O kupeke [2014] kapekepeke ke au ia Hoakalanileo.\n He aina ka e hoi koa i Nihoa [2015] 40.\n O Kapeepee [2016] koa o Haupu,\n Mai hookoa [2017] mai e luna.\n A make a hee auanei,\n Pau ae la kini [2018] o luna.\n Ua hilia [2019] ka oneanea. 45.\n Kulia [2020] ka oneanea.\n I moe lia ka oneanea\n Ka pau o ka oneanea. [2021]\n Ua ku wale hau oneanea.\n Ina ike kehau aia i Molowekea. 50.\n Ina i kau [2022] ke kakaai kai Haupu,\n Ka umauma [2023] ka i Kalawao.\n O ke kua ka i Helaniku,\n Keehi kapuai o Kana [2024] i ke one lauena a Kane,\n O Hooilo keia malama 55.\n Ua kuu hoi Mokapu; he huakai ike\n aku la he kanaka.\n Pau aku la [2025]\n Huli ke au [2026] ia Nua,\n I ke ano moe a ke kahuna,\n Akahi kaua i hopo\u2019i i ka manawa [2027] 60.\n Ke lia nei Haupu me he anu la,\n\n\n\n\n\n\n\n\nPRAYER OF MALAEHAAKOA\n\nIN THE LEGEND OF HIIAKAIKAPOLIOPELE.\n\n\n Of Pele, her warfare in Kahiki,\n That was fought with Punaaikoae,\n Pele fled hither to Hawaii,\n Fled as her eyeball\u2014\n As the lightning\u2019s flash, 5.\n Lighting as does the moon,\n [Let] awe possess me.\n\n For Pele the ocean sleeps,\n For the god a sea hastens toward the islands,\n It breaks afar at Hanakahi 10.\n Upon the sands of Waiolama,\n And guards the house of your god.\n The axe is being borne to fell the tree above,\n Heavily breaks the surf from Kahiki,\n Cresting onward in front of Kilauea, 15.\n The sea turned at the front of Papalauahi.\n Man called that day\n To Puaakanu\u2019s lehua-stringing women\n Above at Olaa, my lehua-land,\n In the front of Heeia, Kukuena women 20.\n The companions entered the entanglement\n In the thickets of Puna, irregularly, and dwelt.\n Here we are thy many adherents.\n [Let] awe possess me.\n\n A spraying sea has Kohalaloa, 25.\n Sea roughed by the cliff above.\n A sea cliff-watcher is Kakupehau.\n Sea invading your pandanus groves.\n It crests onward toward Maui,\n The sea of the chiefess 30.\n Of the lehua-stringing party of Pele,\n Of my god indeed.\n [Let] awe possess me.\n\n Answer, O mountain, in the cliff mist;\n Turn the voice of the moaning ohia, 35.\n I see in the fire-consuming rocks\n The aged dame sleeping quietly\n On hot lava bed, liquid stone,\n Till, canoe-shaped, the covering there hid first,\n Depressed in center, else flat in the rear, 40.\n Spouting was its source, Kamakahakaikea,\n Mischievous Niheu, [the] cutting man.\n [Let] awe possess me.\n\n On famed Molokai of Hina,\n Is Kaunuohua, a cliff, 45.\n When Hapuu was lighted\u2014\n Hapuu the small god\u2014\n Pele came forth, the great god,\n With Haumea and Hiiaka,\n With Kukuena and Okaoka. 50.\n When the small fire lights, it burns\n [As] an eye-ball of Pele.\n The flash-light of the heavens is it.\n [Let] awe possess me.\n\n At Kaulahea, Lanai, 55.\n At Mauna-lei, twine the wreath,\n Pele is wreathed with the ieie,\n Hiiaka shines [her] head,\n Haumea anoints [her] body.\n Pele enjoys her fish, 60.\n The small turtle of Polihua,\n Small turtle, short necked,\n [Of] crab-like back, of the sea.\n The large pattern-backed tortoise\n Resembling the food for Pele 65.\n If glistening and reflecting in the sun.\n [Let] awe possess me.\n\n At Keolewa over Kauai,\n At the flowers floating below Wailua,\n Pele looks from there: 70.\n Oahu is seen set aside,\n Longing for the water mirage of the land.\n Mokihana [fragrance] arose,\n The enjoyment of Hiiaka.\n Pele disputed there, 75.\n There was no guardian to protect.\n Pele stamped with her feet the long waves;\n An eye-ball for Pele [was] the flash-light of the heavens.\n [Let] awe possess me.\n\n Pele came forth from the east, 80.\n The canoe landed at Mookini\n [The] battle ceased at Kumalae.\n Pele people set up an image,\n The image of Pele folk remained for the offspring of Koi.\n Pele folk offered sacrifices there; 85.\n Pele led them in procession.\n At the cape of Leleiwi\n [They] inhaled the fragrance of the pandanus;\n Of the lehua of Mokaulele,\n That was what Pele was wreathing. 90.\n Puuloa was a village;\n Papalauahi a sleeping house,\n A shed for Kilauea.\n Pele came forth from Kahiki\n [With] the thunder, the earthquake, the bitter rain; 95.\n The pelting rain of Haihailaumeaiku,\n Of the women in the wilds of Maukele.\n Pele came at twilight,\n Tossing and turning the long-backed waves.\n The ocean was in agitation at the jealousy of Pele; 100.\n The great shock is the shock above the heavens,\n Tearing the foundation, the surface stratas,\n The strata on which Kane surfed at Maui.\n Kahiliopua was the god of the day\n At Waiakahalaloa, to expand. 105.\n It was Waa, whose was the fishing fleet\n Remaining at Kohala\u2019s shore.\n The ghost-god of Puuloa\n Entreated the traveler,\n The wreath-stringing god of Kuaokala. 110.\n Makanoni was wreath making,\n The day Pualaa arose and was observed,\n The day after Kahuoi stood cold above.\n A red-fisted robber was exercising\n Eastward of the sun of Kumukahi 115.\n Whose first rays reveal the light.\n [The] fine garments of Kohala are spread out\n To the sun, warmed not in the night,\n When the sun hides the day, placed above\n Is the moon. 120.\n [Let] awe possess me.\n\n Auaahea meets death; on baking\n The hog, unshorn of its bristles,\n The acceptable offering to the god,\n The sacred observance of the companions, 125.\n Thunder shook the heavens, the bitter rain\n Of Kaulahea of the revealed altar of light.\n Kaomealani rained. So! that\u2019s the fault,\n The god was jealous. Pele for the first time was duped;\n Pele for the first time drew near; 130.\n Pele for the first time was without pau to clothe your companion,\n To shake the stones and overflow the mountain with lava.\n Where lava flowed, there dwelt\n Kalaukaula, at the household of the deities,\n Kaneulaapele and Kuihimalanaiakea, 135.\n Royal companions of Pele, resident tree eaters,\n The women of wonderful prayer of eight-fold power.\n [Let] awe possess me.\n\n Stamp, stamp out the people\u2019s fire\n Below Kilauea, and as its reward 140.\n Arise the shoutings, the confused noise of the gods\n On the cliff of Mauli,\n The source of tears of this place\n Of men who, owl like, seek water.\n Gird thou thy weapon with thy countrymen. 145.\n I seize my club and strike at the god.\n Pele stands raining, Pele\u2019s heaps\n Are placed below; heaped [was] the dead.\n At reddening below thou doth flow.\n Alas! \u2019tis flowing, it runs canoe-like; 150.\n The mountain rocks, Hiiakaikapoliopele is safe,\n Flee away! flee above to the light!\n [The] crab climbs up Kauiki,\n [It] returns distressed at man\u2019s shadow.\n Crabs are struck with the stick, 155.\n Taken and thrown in the bag,\n The soft crab catches the flap of the malo;\n The soft crab stays within boundaries,\n Entwined with the sea-moss pods.\n The soft crab is placed upon the stone, 160.\n As chewed bait it leaves the bag.\n Other crabs, how many awa drinkers? Four,\n The tortoise, turtle, kukuwaa and hinalea,\n At the ginger of Kahihiwai, lolipua ate,\n Lolikoko ate, lolikae ate, lelea ate, 165.\n Of Leleamakua, father of Kahikona,\n At his birth the red rain poured,\n [A] recognizing sign of the power\n Of thy god without, jealous.\n [Let] awe possess me. 170.\n\n The heavens and the rain rejoice,\n Grief rends the heavens, darkness covers the earth,\n At the birth of the princely ones.\n At birth of a girl the heavens travailed;\n When a male child came forth 175.\n The red rain above gathered together.\n Kuwalu was born and her lord\n Kuihimalanaiakea.\n Eat O Pele of thy land!\n Source of the ohias, the pandanus grove below Leleiwi, 180.\n With Panaewa severed Kau is refuse,\n With Pele a mound, Pele flows freely\n Over thy land, burying the district.\n [Let] awe flee on.\n\n Standing in Wailua is the lover\u2019s hala post, 185.\n The call is heard, the loud noise\n Of night gatherers singing, not calling for help.\n Deep sympathy! this indeed is Ikuwa,\n The first indications arise,\n The evils of the wind. 190.\n Provoking, run away, make known\n The sign, O Hiiaka!\n Whose is the sacrifice? For the family\n Of Haumea is the offering.\n Kane stood supporting the valiant, 195.\n Done in his time, for Pele;\n For Hiiaka; for the land,\n This here land,\n The floating land of the heaven above.\n Anakuku is the assembly within 200.\n Haamo, a road that is traveled;\n A drum discarded; a fence o\u2019erleaped;\n A platform trampled; a comforting grass;\n A cane-leaf thatching, end trimmed;\n A spread mat; a supply of dishes; 205.\n A filling of water; a food offering;\n A feast for the house.\n Released, released is that house; \u2019tis o\u2019erleaped; \u2019tis entered trustfully.\n For Waihonua stands the long shed,\n The house where Pele lived. 210.\n Spying came a multitude of the gods.\n Be gone! be gone outside!\n A prayerless priest, a prayerless chief\n Shall not carelessly enter the house of Pele,\n My god indeed! 215.\n [Let] awe possess me.\n\n Place dottedly the cross signs,\n When the kapu expires I shall be first\n Dividing into hills, scattering, dividing dottedly.\n The land is freed, children restricted, 220.\n The coconut is kapu, the waters flow;\n When leaf wrapped, stack the bundles [of food].\n Kulipee resides at the pit,\n And the companions of Kuwawa\n And Kuhailimoe flee away to the mire of Hawaii. 225.\n I am first to go out hence\n From thy presence,\n Flying hither in nakedness.\n [Let] awe possess me.\n\n\n\n\n\n\n\n\nPULE O MALAEHAAKOA\n\nMAI KE KAAO O HIIAKAIKAPOLIOPELE.\n\n\n O kaua a Pele i haka i Kahiki,\n I hakaka ai me Punaaikoae, [2028]\n Mahuka mai Pele i Hawaii\n Mahuka Pele i ona onohi,\n I na lapa uwila, 5.\n E lapa i mahina\u2014la\n Elieli [2029] kau mai.\n He kai moe nei no Pele,\n No ke akua, he kai hoolale i na moku,\n Hai aku ka i Hanakahi, [2030] 10.\n I ke one o Waiolama iluna,\n A koa ka hale o ko akua,\n Ke amo ala ke koi, ke kua la iuka,\n Haki nuanua mai ka nalu mai Kahiki,\n Popoi aku i ke alo o Kilauea, [2031] 15.\n Ke kai huli i ke alo o Papalauahi, [2032]\n Kanaka hea i ka la,\n Ko Puaakanu [2033] wahine kui lehua,\n Ka uka i Olaa, kuu moku lehua, [2034]\n I ke alo o Heeia, o Kukuena wahine [2035] 20.\n Komo i ka lauwili [2036] na hoalii,\n I ka nahele [2037] o Puna ae ae a noho,\n Eia makou ko lau kaula la,\n Elieli kau mai.\n\n He kai ehu [2038] ko Kohalaloa, 25.\n Kai apaapaa ko ka pali i uka,\n He kai kiai pali ko Kakupehau,\n Kai pii hala ko aina,\n Ke popoi aku la i kai o Maui,\n Ke kai a ka wahine [2039] alii, 30.\n O ke kai kui [2040] lehua a Pele,\n A ko\u2019u akua la\u2014e,\n Elieli kau mai.\n E o, e mauna i ka ohu ka pali,\n Kaha ka leo o ka ohia uwe, 35.\n Ike au i ke ahi ai ala,\n Ka luahine [2041] moe nana,\n A Papaenaena [2042] wai hau,\n A waa ka uhi, ilaila pee mua,\n Pepepe waena, o pepe ka muimui, 40.\n O kihele ia ulu, Kamakahakaikea,\n O Niheu-kalohe, kanaka kaha la, [2043]\n Elieli kau mai.\n\n A Molokai nui a Hina, [2044]\n A Kaunuohua he pali, 45.\n A kukui o Hapuu,\n Hapuu [2045] ke akua liilii,\n Puka mai Pele [2046] ke akua nui,\n Me Haumea me Hiiaka,\n Me Kukuena me Okaoka, 50.\n O ke a ke ahi iki e\u2014a\n He onohi no Pele,\n Ka oaka o ka lani [2047] la\u2014e\n Elieli kau mai.\n\n A Nanai [2048] Kaulahea, 55.\n A Mauna-lei, kui ka lei,\n Lei Pele i ka ieie la,\n Wai hinu poo o Hiiaka,\n Holapu ili o Haumea,\n Ua ono Pele i kana ia, 60.\n O ka honu iki o Polihua, [2049]\n Honu iki ai nounou,\n Kua papai o ka moana,\n Ka ea nui kua wawaka,\n Hoolike i ka ai na Pele, 65.\n Ina oaoaka oaka i ka lani la\n Elieli kau mai.\n\n A Kauai, a Keolewa iluna,\n A ka pua lana i kai o Wailua,\n Nana mai Pele ilaila, 70.\n E waiho aku ana Oahu,\n Aloha i ka wai liu [2050] o ka aina,\n E ala mai ana mokihana [2051]\n Wai auau o Hiiaka,\n Hoopaapaa Pele ilaila, 75.\n Aohe kahu e ulu [2052] ai,\n Keehi aku Pele [2053] i ke ale kua loloa,\n He onohi no Pele, Kaoakoakalani la,\n Elieli kau mai.\n\n Holo mai Pele mai Kahikina, 80.\n A kau ka waa [2054] i Mookini,\n Noho kaua i Kumalae,\n Hooku Pele [2055] ma i ke kii,\n Noho i ke kii a Pele ma, na ka pua o Koi, [2056]\n Kanaenae [2057] Pele ma ilaila, 85.\n Kai a huakai mai Pele,\n A ka lae i Leleiwi [2058]\n Honi i ke ala o ka hala,\n O ka lehua o Mokaulele, [2059]\n Oia ka Pele a kui la, 90.\n He kunana [2060] hale Puuloa,\n He hale moe o Papalauahi, [2061]\n He halau no Kilauea,\n Haule mai Pele mai Kahiki mai,\n O ka hekili, o ke olai, o ka ua loku, 95.\n O ka ua paka, o Haihailaumeaiku,\n O na wahine i ka wao o Maukele la,\n Ho mai ana Pele liu la e,\n Aumiki, auhuli ka ale kua loloa.\n Nuanua ka moana i ka lili o Pele, 100.\n O ke kua nui, ke kui la iluna o ka lani,\n Wahia ka papaku ka papainoa,\n Ka papa a Kane ma i hee ai i Maui,\n Kahiliopua [2062] ke kua o ka la,\n A Waiakahalaloa i akea, 105.\n O Waa kai nana i ka auwaa lawaia,\n Ku kapa kai e Kohala,\n O ke akua lapu e Puuloa,\n Ke uwalo la i ka mea hele,\n Ke akua kui lehua o Kuaokala, 110.\n Kui mai ana o Makanoni,\n Ka la puka la helu o Pualaa,\n Ka la aku hoi e Kahuoi i ku uka anu,\n E olohe [2063] kui ula e mauna mai ana. [2064]\n Ka hikina o ka la o Kumukahi ma, 115.\n E haliko ae ana ka aama,\n Lele [2065] hihee o Kohala, ke kau laina la,\n E ka la, pumehana ole o ka po,\n O ke la pe ai o ke ao kau aku iluna\n I ka malama la. 120.\n Elieli kau mai.\n\n He make no Aua\u2019ahea [2066] i kalua ia,\n I ka puaa aohe ihi ka lau ahea,\n Ka ipu kaumaha a ke akua,\n Ka mamala kapu a na hoalii. 125.\n Kui i ka lani, ka hekili, o ka ua loku, [2067]\n O Kaulahea o ka okai nu\u2019u o ke ao,\n O Kaomealani e ua la, Aha, o ka hala ia?\n Lili ke akua, akahi Pele la, a hokahoka, [2068]\n Akahi Pele la a neenee, [2069] 130.\n Akahi Pele la a oi [2070] pau, i pau i ko hoa,\n I oni i ke a, i pahoehoe ai oe i ka mauna,\n Auhea, pahoehoe la, noho iho la,\n Kalaukaula, e ka pau hale o ke akua,\n E Kaneulaapele, o Kuihimalanaiakea, [2071] 135.\n He hoalii [2072] na Pele, he noho ana ai laau,\n Na wahine pule mana nana i papawalu, [2073]\n Elieli kau mai.\n\n Kiope, kiope mai ana ke ahi a kanaka.\n Ilalo o Kilauea, a i ku maumaua, 140.\n Ai kua mai ana ka pihe a ke akua,\n Iluna o ka pali o Mauli, [2074]\n O ka hua waimaka ia nei,\n O kanaka nana i huli pueo ka wai, [2075]\n Pu oe i kau laau me ko makaainana, 145.\n Hopu au i ka\u2019u laau hahau [2076] i ke akua.\n Ku ua ae Pele, lapuu na Pele,\n Waiho ana ilalo, lapuu ka moe,\n A ka ula ilalo la, pahoehoe ai oe,\n Auwe! [2077] pahoehoe la, e holo e ka waa, [2078] 150.\n E kaa ka mauna, [2079] ola Hiiakaikapoliopele,\n Hoi aku e, hoi aku iluna i ka malama!\n Aama pii ae iluna i Kauiki,\n Iho mai aama i ke aka o kanaka,\n Hooili aama ku i ka laau, 155.\n Lawea aama haona i ka eke,\n Kaohi paiea i ka pola o ka malo,\n Ku ana paiea iloko ka unuunu,\n Lei ana paiea i ka hua limu kala,\n Kau ana paiea iluna i ka ala, 160.\n Maunu paiea haalele i ka eke.\n Neiau moala ehia inu awa? eha,\n O ea, o honu, o kukuwaa, o hinalea,\n O ka apuhihi, o kahihiwai, ai ae lolipua,\n Ai ae lolikoko, ai ae lolikae, ai ae lolea, 165.\n O Leleamakua, makua o Kahikona,\n Nana i hanau, kaha ka ua koko,\n Haina ae ana ka mana,\n O ko akua iwaho la, i lili,\n Elieli kau mai. 170.\n\n Uua lili ka lani me ka ua,\n U ooki ka lani poele ka honua,\n I ka hanau ana o na hoalii, [2080]\n Hanau he kaikamahine hoonou o ka lani,\n Hemo mai he keiki kane, 175.\n O ii ka ua koko i luna,\n Hanau o Kuwalu me kana kane,\n O Kuihimalanaiakea,\n A ai e Pele i kou aina, [2081]\n Ai na ka ohia, ka ulu hala i kai o Leleiwi, 180.\n Me moku Panaewa, he oka wale Kau,\n Me puu o Pele [2082] nuikahi e Pele,\n I kou aina, hoolewa ke au,\n Elieli holo e.\n\n Ku i Wailua ka pou hala a ka ipo, 185.\n Hoolono i ka ualo ka wawau nui,\n O ulu po maoli nei aohe nalo mai e,\n Aloha ino o Ikuwa [2083] maoli nei,\n Ke lele la ka eka [2084] mua,\n Ka ino a ka makani, 190.\n Ukiuki, kolo e, kaulana\n Ka hoaka, e Hiiaka e,\n Nowai ke kanaenae? No ka ohana\n A Haumea ka naenae.\n Ku ua e Kane ke koa, 195.\n I ka nei manawa ia, no Pele,\n No Hiiaka, no ka honua,\n Ka honua nei,\n Ka honua lewa, [2085] ka lani i luna,\n O Anakuku ka aha [2086] iloko. 200.\n O Haamo e, he ala i heie ia,\n He pahu i kulaina, he pa i a\u2019ea,\n He kahua i hele ia, he luana mauu, [2087]\n He kau nana ko, he o kana piko,\n He hola moena, he lawe na ipu kai. 205.\n He ukuhinawai, he kaumaha ai,\n He haina no ka hale e,\n Noa, noa ia hale, ua a\u2019ea, ua komo hia.\n No Waihonua, ku ana o halau ololo,\n Ka hale o Pele i noho ai, 210.\n Makaikai [2088] mai kini [2089] o ke akua,\n Hoi aku e! hoi aku iwaho na,\n He kahuna pule ole, he \u2019lii pule ole,\n Mai komo wale mai i ka hale o Pele,\n O ko\u2019u akua la, 215.\n Elieli kau mai.\n\n E kau ana kiko, [2090] i ke alia [2091] kiko,\n Hele a moa kiko, akahi nei au,\n Kaele puepue, neinei, kaele pakikokiko, [2092]\n Ua noa ka aina, e kapu keiki. 220.\n E kapu ka niu, e kahe na wai,\n E ka ha ki ana, [2093] ku ka opeope,\n O Kulipee [2094] noho i ka lua,\n A lele e na hoalii o Kuwawa,\n O Kuhailimoe, o ka naele [2095] o Hawaii, 225.\n Akahi nei au, a hoi aku nei,\n Mai ou aku la,\n A lele pakohana mai,\n Elieli kau mai.\n\n\n\n\n\n\n\n\nPRAYER TO PUA\n\n\n Koheili above here,\n Reaching to heaven is the reverence to Koheili.\n Grant me pardon.\n Awake thou, O heaven!\n O thunder and lightning! 5.\n The severe rain, the pelting rain, the fine rain,\n The clouds, the winds; messengers of flying gods in the heavens,\n Come you in pairs,\n With prostration beneath and myself on top.\n Koheili turns aside in the wilderness 10.\n To gather the ti-leaves,\n For uniting, sleeping, kissing;\n For food at the temple where I will meet the husband.\n Love passes on by your climb with the burden.\n Thou to hold the heart while I hold the breast; 15.\n Let the rain fall, the heavy rain;\n Let there be wailing,\n Thou art taken by your lover, O Pua\u2014\n Return, grant this prayer.\n\n Koheili, O Koheili! 20.\n Koheili of the mountain here,\n The reverence of Koheili reaches to the mountain,\n Calling me to arise.\n Awake thou O mountain! O valley!\n Thou ornament, thou serene sky, 25.\n Come you in pairs,\n Prostration is below, I am above.\n Koheili turns aside in the wilderness,\n To gather the ti-leaves,\n For embracing, sleeping, kissing, as food at the temple, 30.\n To be worn by all, worn for trespass;\n Love passes on by your ascent with the burden,\n Thou to hold the heart while I hold the breast.\n Let the rain fall, the heavy rain;\n Let there be wailing, 35.\n Thou art being taken by your lover, O Pua\u2014\n Return, grant this prayer.\n\n Koheili! O Koheili of this earth,\n The sacredness of Koheili pervades the earth,\n Calling me to arise. 40.\n Awake thou O earth, O sand, O dry leaves,\n O coconut grove, O taro patch, O moth,\n O reef, O island, O tide, O land,\n Come in pairs.\n Prostration is beneath, I am above, 45.\n Koheili turns aside in the wilderness\n To gather the ti-leaves,\n To embrace, to sleep, to kiss, as food at the temple,\n So that when I am met by a man\n I can give all, give without wrong, 50.\n Love passes on by your ascent with the burden,\n Thou to hold the heart, I to hold the breast.\n Let the rain fall, the heavy rain,\n Let there be wailing.\n Thou art taken by your lover, O Pua\u2014 55.\n Return, grant this prayer.\n\n Koheili, O Koheili!\n O Koheili of guidance here,\n The reverence of Koheili reaches to the sea\n Calling me to arise. 60.\n Awake thou O body surf, O facing surf,\n O heavy surf, O sudden sea.\n O the cherished, O the forbidden,\n Come thou in pairs,\n With reverence beneath [and] I above. 65.\n Koheili turns aside in the wilderness\n To gather the ti-leaves,\n For embracing, sleeping, kissing, as food at the temple\n So that when I am met by a man\n I can give all without wrong, 70.\n Thou to hold the heart while I hold the breast.\n Let the heavy rain fall,\n Let there be wailing.\n Thou art taken by your lover, O Pua!\n Return, grant this, a prayer. 75.\n\n\n\n\n\n\n\n\nPULE O PUA\n\n\n Koheili oluna nei\n Pa iluna nei ka moe a Koheili,\n Oi hala ia\u2019u.\n E ala oe e ka lani!\n E ka hekili, ka uila! 5.\n Ka ua loku, ka ua paka, ka ua hea,\n Ka oili, ka ma\u2019ema\u2019e, na maka \u2019kua\n lele o ka lani,\n Oi haele lua mai olua,\n O ka moena ka i lalo, owau ka i luna,\n Kipakipa Koheili i ka nahelehele, 10.\n I hakihaki i na lauki,\n I pipili i momoe, i hohoni, ia ai i ka unu,\n I loohia mai au e ke kane,\n Hala ke aloha ma ko pii me ka awe,\n Ma ka manowai oe, ma ke alo au. 15.\n Kulukulu ka ua, ka pakapaka,\n Ue hoi.\n Lilo oe i ka ipo, e Pua e\u2014\n Kele ana, e homai la hoi ua pule.\n Koheili, e Koheili! 20.\n O Koheili o uka nei,\n Pa i uka nei ka moe a Koheili,\n I hoala ia\u2019u e ala oe.\n E ala oe e ke kuahiwi, e ke kualono!\n E ka lei, e ka polikau; 25.\n Oi haele lua mai olua,\n Ka moena ka i lalo, owau ka i luna,\n Kipakipa Koheili i ka nahelehele,\n I hakihaki i na lauki,\n I pilipili i momoe, i hohoni, i ai i ka unu. 30.\n O lei ua pau, o lei ua hala,\n Hala ke aloha ma ko pii me ka awe,\n Ma ka manowai oe ma ke alo au,\n Kulukulu ka ua, ka pakapaka,\n Ue hoi. 35.\n Lilo oe i ka ipo, e Pua e\u2014\n Kele au, e homai la hoi ua pule.\n Koheili, e Koheili o ka honua nei.\n Pa i ka honua nei ka moe a Koheili,\n Oi hoala ia\u2019u. 40.\n E ala oe e ka honua, e ka oneone, e ka palapala,\n E ka uluniu, e ka lo\u2019i kalo, e ka mu,\n E ka papa, e ka moku, e ke au, e ka aina.\n Oi haele lua mai olua,\n O ka moena ka i lalo, owau ka i luna, 45.\n Kipakipa Koheili i ka nahelehele,\n I hakihaki i na lauki,\n I pipili, i momoe, i hohoni, i ai i ka unu,\n I loohia mai au e ke kane,\n O lei ua pan, o lei ua hala, 50.\n Hala ke aloha ma ko pii me ka awe\n Ma ka manowai oe ma ke alo au,\n Kulukulu ka ua, ke pakapaka,\n Ue hoi.\n Lilo oe i ka ipo e Pua e\u2014 55.\n Kele au, e homai la hoi ua pule.\n\n E Koheili, e Koheili,\n E Koheili o kai nei,\n Pa i kai nei ka moe a Koheili,\n I hoala ia\u2019u e ala oe, 60.\n E ala oe e ka nalu kua, e ka nalu alo,\n E ke kaikoo, e ke kai wawe,\n E ka pulupulu, e ka naia.\n Oi haele lua mai olua,\n O ka moena ka i lalo, owau ka i luna, 65.\n Kipakipa Koheili i ka nahelehele,\n I hakihaki i na lauki,\n I pipili, i momoe, i hohoni, i ai i ka unu,\n I loohia mai au e ke kane,\n O lei ua pau, o lei ua hala, 70.\n Ma ka manowai oe, ma ke alo au,\n Kulukulu ka ua pakapaka,\n Ue hoi.\n Lilo oe i ka ipo e Pua e!\n Kele au, e homai la hoi, he pule. 75.\n\n\n\n\n\n\n\n\nPRAYER TO HINA\n\n\n O Hina, [2096] Hina the tantalizer, [2097]\n O Hina, Hina the procurer, [2098]\n O Hina unrestrained [2099] resting on the husband\u2019s breast.\n Hina proclaims the wrong doing\n She has a god at Nonomea, [2100] 5.\n The water assigned Hinakua [2101] for bathing\n Hina revealed [2102] through the streets,\n The secret delayed by Pe\u2019ape\u2019a,\n Else the juice of the banana was the water,\n The water that elder Hina bathed in! 10.\n Hina came down from heaven,\n Her way was by the rainbow.\n The rain sprinkled, heavy rain fell,\n The way by which Hina ascended.\n Hina noted for sand walking, 15.\n Hina proclaimed from a high place\n The manini [2103] as Hina\u2019s fish food;\n Found indeed.\n\n Sacrifice, sacrifice, [2104]\n The seaward flat, the bared coral [2105] rock; 20.\n The halelo, the squid of the reef, the pe\u2019ape\u2019a,\n The aalaihi, [2106] the palani, [2107]\n Hold the onini, the unlucky fish,\n It is Hina\u2019s fish.\n Pull [2108] from shoreward, drive [2109] into the net, 25.\n The kala [2110] is elder Hina\u2019s fish.\n Hina eats the good [2111] fresh fish;\n It is yours O Hina! For Hina indeed is the fish.\n\n Sacrifice, sacrifice,\n The shore reef is the ocean guard; 30.\n The wizard\u2019s pit affords fresh (twin) water.\n The beach of Hina beyond is guarding.\n Watch for Palaiuli; for Palaikea.\n O vengeful [2112] Hina, Hina the man-eater, [2113]\n That is the Hina who owns the fish. 35.\n Give birth [2114] to fish, O Hina!\n It is Hina\u2019s own fish.\n\n Sacrifice, sacrifice,\n Hina boasts of her fish;\n Bait the hook, O parent-Hina one, 40.\n Touch the surface of the sea, O parent-Hina two,\n Bite the fish of the wizard, parent-Hina three,\n Lift it above [2115] to parent-Hina four,\n Put in the canoe of parent-Hina five, [2116]\n The mud-hen [2117] came down for Hina; 45.\n Came down below to the water-source,\n To the spring, to the flowing water,\n To the bathing pool of Hina.\n By rubbing the skin, producing redness\n To cleanliness, Hina absolved her several body forms; 50.\n They flew as a bird, suspended like a kite,\n Past the difficult places, Kane leading.\n Hina followed at a distance,\n Hakiololo came behind you O Hina,\n As the kite rose the mud-hen crawled to Hina 55.\n And flew away.\n\n The awa planted by the side of the house\n Has grown, has leaved and ripened,\n Send [2118] and pull it up and bring it here;\n Chew it, strain it, and put it in the cup, 60.\n [The] fish-drink, [2119] if approved, Lono drinks and Hina drinks.\n For the contentious effect of the oven-treated awa.\n O Hina! Hina of the many,\n O Hina of the shark,\n O Hina of the kala, 65.\n O Hina of the weke, [2120]\n Here is yours, kala, the sick part,\n Here is yours, weke, the death part,\n Return you the life-giving portion.\n\n\n\n\n\n\n\n\nPULE NO HINA.\n\n\n O Hina hoi, Hina ukiuki,\n O Hina hoi, Hina we\u2019awe\u2019a,\n O Hina waianoa, la\u2019i e i ka polikua kane,\n Kani ae la Hina ha\u2019ihala,\n He akua kona i ka Nonomea. 5.\n O ka wai e auau ai Hinakua,\n Kani holo Hina i ke alanui,\n He kaua huna na Peapea,\n A i ole i hiki ka maia o ka wai e,\n E ka wai e auau ai Hina makua! 10.\n Iho mai Hina mai ka lani,\n Kona alanui, o ka anuenue,\n Kulukulu ka ua, ka pakapaka,\n Ke ala a Hina i pii ai,\n Kaukini Hina i ka hele one, 15.\n Kani ae Hina i ke ahua,\n He manini ka i\u2019a e ai Hina,\n Ua loaa e.\n\n Kaumaha ia, kaumaha ia,\n Ka papa i kai, ke koa panoa, 20.\n Ka halelo, ka hee ku kohola, ka pe\u2019ape\u2019a,\n Ka aalaihi, ka palani,\n Kaa i ka onini he i\u2019a paoa nui,\n Na Hina ia i\u2019a.\n Kai-na mai i uka, unuhia mai i kaa walu 25.\n Ka i\u2019a Hina makua kala\n Ai Hina i ka i\u2019a makamaka maikai\n Au e Hina e! Na Hina ka hoi ua i\u2019a.\n\n Kaumaha ia, kaumaha ia,\n Ka papa i kai ka haku moana 30.\n Ka lua kupua ka wai lua ono,\n Kahakai o Hina, makai na \u2019ku ana,\n Nana ia \u2019ku o Palaiuli, o Palaikea.\n O Hina malailena, o Hina ai kanaka,\n O ka Hina ia nona ka i\u2019a, 35.\n Hanaua mai he i\u2019a e Hina e!\n Na Hina ka hoi ua i\u2019a.\n\n Kaumaha ia, kaumaha ia,\n Hookelekele ana Hina i kana i\u2019a.\n Maunu i ka makau o Hina makua kahi, 40.\n Pa i ka ilikai o Hina makua lua,\n Ai mai ka i\u2019a a ke kupua, o Hina makua kolu,\n Ka\u2019ika\u2019ina iluna o Hina makua ha,\n Hoouka i ka waa o Hina makua lima.\n Kuukuu ka alae na Hina, 45.\n Kuu aku i lalo i manawai,\n I ka wai puna, i ka wai kahe,\n I ka wai auau no Hina,\n Hamo ana i ka ili, nana i ka ula\n I ka maikai, hoopau Hina i ona kino, 50.\n Ua lele a manu, ua kau a lupe,\n Pau ma koa\u2019e, o Kane ka imua\n O Hina ka i ka hope\n O Hakiololo ka i muli mai ou e Hina.\n Kau ka lupe, kolo ka alae a Hina la, 55.\n Lele aku la.\n O ka awa kanuia i ke kala o ka hale,\n Ua kupu, ua lau, ua oo,\n Kiina, hukia, lawea mai a,\n O ha, o heea, i\u2019a ku i ka apu, 60.\n I\u2019a inu, ku ia ia inu Lono, i\u2019a inu Hina,\n I ka umu hakoko, o ka awa hoi ane,\n E Hina! E Hina! I ke kini,\n E Hina i ka mano,\n E Hina i ke kala, 65.\n E Hina i ka weke,\n Eia kau e kala o ka pu\u2019u ma\u2019i,\n Eia kau e weke o ka pu\u2019u make,\n O ka pu\u2019u ola kau e hoihoi mai.\n\n\n\n\n\n\n\n\nPRAYER TO KAPO.\n\n\n Kane, thou who art revered above,\n Who art revered below,\n A woman garlanded in reverence is Kapo! [2121]\n\n Thou Kapoulakinau, this is a prayer from the heart.\n Grant life plentiful to me by the cape at Kaulia, 5.\n At shattered Kahiki, by the rise to Maunaloa\n Is the path by which Kapo climbed,\n Flew, and received honors; Grant me honors.\n Where is my wreath, Kapo?\n A wreath of reverence placed in Kona by Kapo. 10.\n\n Rise thou, O Kapo!\n Come thou, O Kapo, pluck thy herb,\n Bind it in a bundle and lay it in the shadowy path,\n Have compassion.\n The cry of affection creeps to the heart; 15.\n Kapo climbs Maunaloa\u2014\n Kapo already adorned in her skirt.\n A fog of the mountain, a cloud of the rising sea;\n Clouds which easily fade away.\n Kapo came down to earth, 20.\n Kapo saw the lehua,\n Kapo broke the lehua,\n Kapo bundled the lehua,\n Kapo plucked the lehua,\n Kapo strung the lehua, 25.\n Kapo braided the lehua,\n Kapo wore the garland of lehua.\n\n Kapo came down to earth,\n Kapo saw the maile,\n Kapo broke the maile, 30.\n Kapo bundled the maile,\n Kapo stripped the maile,\n Kapo tied the maile,\n Kapo twisted the maile,\n Kapo wore the garland of maile; 35.\n A wreath for your standing,\n A wreath for your sitting, thou woman of Kolokolo.\n Pass not the lover of my heart;\n The regard is for the lover;\n Love for Kaulanaula, O Kapo! 40.\n Here is a multitude of voices\u2014the tears,\n My sacrifice to thee, O Kane!\n That which draws me to him do thou sever:\n When this is done, sacrifice is offered on thy altar, O Kane!\n\n\n\n\n\n\n\n\nPULE NO KAPO.\n\n\n Kane hili ae ka malama iluna,\n Haahaa ka malama ia ilalo,\n He wahine lei malama ka e Kapo.\n\n Kapoulakinau ke oho i kamanawa,\n A ola i one au, kalae i Kaulia, 5.\n Kahiki i olopa o pii a Maunaloa\n I hiki ke ala Kapo i pii ai,\n Lele ai, hano ai, hanohano au e\u2014alele.\n Auhea kuu lei e Kapo?\n He lei malama e kau i Kona, e Kapo-la-ana, 10.\n\n Ku mai e Kapo!\n Hele mai e Kapo, uhuki i kau weuweu,\n Pupu halii i ke ala o nio ka la,\n Kau mai.\n E weliweli kolo ke oho i kamanawa, 15.\n Pii ae Kapo iluna o Maunaloa\u2014\n Pau kahiko Kapo i kona pau,\n He ohu kuamauna, he ao kainuu,\n He opua haalele wale la-ana.\n Iho iho o Kapo i ka honua, 20.\n Ike aku o Kapo i ka lehua,\n Haihai o Kapo i ka lehua,\n Pua o Kapo i ka lehua,\n Ako ae o Kapo i ka lehua,\n Kui ae o Kapo i ka lehua, 25.\n Uo ae o Kapo i ka lehua,\n Lei ae o Kapo i ka lehua\u2014ane.\n\n Iho iho o Kapo i ka honua,\n Ike aku o Kapo i ka maile,\n Haihai o Kapo i ka maile, 30.\n Pua o Kapo i ka maile,\n Uu ae o Kapo i ka maile,\n Hikii o Kapo i ka maile,\n Wili ae o Kapo i ka maile,\n Lei ae o Kapo i ka maile, 35.\n Lei ku, lei noho ka wahine o Kolokolo\n A mai hala ka ipo i kamanawa.\n Ke aloha mai nei hoi ka ipo,\n Ke aloha mai nei Kaulanaula, e Kapo!\n Eia ka ula leo la, he waimaka, 40.\n He mohai na\u2019u ia oe e Kane,\n Kana pili la wahia iho;\n Iloko i ka palani, kau kuahu oe e Kane!\n\n\n\n\n\n\n\n\nA PRAYER TO LONO.\n\n\n O Lono of the heavenly region,\n From out of the rest of heaven\u2019s origin\n Issued forth Kane and Kanaloa.\n [From] within the heavenly birth-place\n Came forth Kumu-honua, of Kane. 5.\n And Lalo-honua, the female.\n Spread forth Wakea and great Papa that gave birth to lands.\n From out of Huli-honua\n The chiefs were born;\n From within the heavenly birth-place 10.\n Lono stood forth.\n [He] created the red fish;\n Sanctified the black coconut;\n Created the white fish;\n Sanctified the growing awa, 15.\n By leaves is the awa propagated,\n It springs up at the irregular cliffs.\n Kane and Kanaloa stood forth,\n They rendered the red fowl sacred;\n Sanctified the white awa; 20.\n Rendered the pig sacred;\n Sanctified the black awa;\n Established the restrictions\n To anoint the robe\n Within the heavenly birth-place. 25.\n The rain fell noisily in drops,\n In the month of Kaelo,\n Of Ikiki, of Ikuwa, and Kanikoi,\n To magnify the heavens,\n To magnify the earth, 30.\n To stand sacred, in fear,\n To stand solitary within tremulous heavens.\n Lono leaned forward\n The shadow of Lono in Kahiki,\n The cloud-clusters fell 35.\n At the approach of Lono;\n The red glow vanishes\n At the approach of Lono;\n The red smoke-column melts away\n At the approach of Lono; 40.\n The red rain fell\n At the approach of Lono;\n The red clouds were overcome\n At the approach of Lono;\n The rainbow was dispelled 45.\n At the approach of Lono;\n The smoky atmosphere was dispelled\n At the approach of Lono;\n The swelling clouds disappeared\n At the approach of Lono. 50.\n For Ku, Kane,\n And Kanaloa were the supreme in Kahiki.\n Of the sisters,\n The large female sea, Haalipolipo,\n Of Ulu-nui Maholo-lani, 55.\n Of Maewa at east Kahiki,\n Of Maewa at west Kahiki,\n Maewa at the Apapa-nui-lani,\n Great Maihi-lani, sacred to Hehu,\n Kalani-ula, the woman 60.\n Who broke the kapus of Kahiki,\n Establishing the order, the strengthening bones of the land.\n Kahai leaped over,\n Kahai leaped over the first boundary\n Of the high-place [of earth]. 65.\n The vision, the smooth space,\n To breathe and carry away the awa leaf\n In the wind.\n To grow thriftily\n In the restraining place of the land 70.\n Of Lono, of Keakea-lani,\n Living together as progenitors of the land;\n Setting apart the kapu of the woman.\n Clouds in the sea bowed down,\n The head of the earthquake sounds 75.\n Below the earth,\n Shaken down\n Beneath at Malama.\n Awake thou, O Lono!\n Come and eat of the sacred food of Kanaloa. 80.\n Prepare awa,\n [As] propitiatory offering for men and for women.\n Here is the food, a voice offering.\n\n\n\n\n\n\n\n\nHE PULE NO LONO.\n\n\n O Lono, o ka oili lani,\n Mai loko mai o ka maha ulu lani,\n Ku mai o Kane o Kanaloa,\n Iloko o ka eweewe-lani\n Puka mai o Kumuhonua a Kane 5.\n Me Lalo-honua, ka wahine.\n Laha mai o Wakea me Papa nui hanau moku.\n Noloko mai o Huli-honua\n Hanau mai na \u2019lii\n Mailoko mai o ka eweewe-lani. 10.\n Ku mai o Lono.\n Hana i ka ia ula,\n Molia i ka niu hiwa,\n Hana i ka ia kea.\n Molia i ka awa-lau, 15.\n He lau ka awa i kupu,\n I kupu i ka hanuunuu pali.\n Ku mai o Kane, o Kanaloa.\n Hana i ka moa ula hiwa,\n Molia i ka awa maka kea 20.\n Hana i ka puaa hiwa,\n Molia i ka awa hiwa,\n Hana i ka papa kea.\n I poina i ka aahu\n Iloko o ka eweewe ka lani. 25.\n Kulu kahi ka paka a ka ua,\n Iloko o Kaelo.\n O Ikiki, o Ikuwa, o Kanikoi,\n O ku kilakila i ka lani,\n O ku kilakila i ka honua, 30.\n O ku Iu, o ku ano,\n O ku meha iloko o Maewa-lani.\n Hina aku la o Lono,\n Ke aka o Lono i Kahiki,\n Hina ae la ka pae opua 35.\n I ka hiki\u2019na o Lono.\n Hina ae la ka onohi ula\n I ka hiki\u2019na o Lono\n Hina ae ka punohu-ula\n I ka hiki\u2019na o Lono. 40.\n Hina ae la ka ua-koko\n I ka hiki\u2019na o Lono.\n Hina ae la ke ao makoko\n I ka hiki\u2019na o Lono.\n Hina ae la ke anuenue 45.\n I ka hiki\u2019na o Lono.\n Hina ae la ka alewalewa\n I ka hiki\u2019na o Lono.\n Hina ae la ka opua kiikii\n I ka hiki\u2019na o Lono. 50.\n No Ku, no Kane,\n No Kanaloa, ka pukoa ku i Kahiki.\n O na kaikuahine,\n O kai-wahine-nui Haalipolipo,\n O Ulu-nui Maholo-lani, 55.\n O Maewa a Kahiki-ku,\n O Maewa a Kahiki-moe,\n O Maewa a ke Apapa-nui-lani,\n O Maihi-lani nui, kapu a Hehu.\n O Kalani-ula, ka wahine, 60.\n Nana i ae na kapu o Kahiki,\n Holo ka papa, ka iwi niau o ka moku.\n Ae mai Kahai,\n Ae Kahai i ka iwi kahi,\n O ka lewa-nuu. 65.\n O Hihio, o Laumania,\n O Hano a lele ka lau o ka awa,\n I ka makani,\n I kupu no a ohiohi\n I ka pae humu o ka moku. 70.\n O Lono, o Keakea-lani.\n E unoho ana i kaulu o ka honua,\n Hoanoano ke kapu o ka wahine,\n Ku lolou na opua i ke kai.\n Kani ka poo a ke olai, 75.\n Ilalo o ka honua,\n Nauweuwe aku la,\n Lalo o Malama.\n E ala mai oe e Lono,\n E hoi e ai i ka ai kapu a Kanaloa. 80.\n Pakiki awa.\n Kanaenae no na kane aa me na wahine\n Eia ua ai he mohai leo.\n\n\n\n\n\n\n\n\nA PRAYER.\n\n\n Strangely lofty is this heaven,\n This very heaven which separates the seasons of heaven;\n Trembling is the point below;\n Moving are the gills, the fins, the head of the earth;\n Exclaiming are the hosts, the multitude of gods. 5.\n Turned is the face of the god toward the visible heaven;\n [He] turned and stamped upon Kahiki.\n Extended be the sacred worship of Lono;\n Extended through Kahiki and worshiped.\n Budding are the leaves of Lono; 10.\n Turn hither the image of the god;\n Turn hither within Maewa-lani;\n Sound the leader within Papa-ia-mea.\n The heavens are silent;\n The eyes of Lono have seen Kahiki. 15.\n The rays of light shine forth;\n \u2019Tis Ikuwa, Makalii,\n \u2019Tis Hinaiaeleele, Hilinehu,\n \u2019Tis Kaelo, Kaaona the month.\n Lono sickened with pregnancy, 20.\n The month suffered intensive pains,\n The placenta was agitated,\n The travail prevailed in Hinaiaeleele.\n The cord of Papa-ia-mea trembled.\n The leaves of Lono are scattered; 25.\n The image of Lono is placed for devotion,\n [To] stand till it falls to the foundation of the land;\n Bending low is the glory;\n Covered is the god by the heaven;\n That heaven is established. 30.\n Covered is the god by the earth\u2019s strata.\n Squeaking is the voice of the alae within Kanikawi;\n Cracking is the voice of the thunder;\n Cracking within the shining black cloud;\n Broken are the mountain springs below; 35.\n The god returns and dwells in the clefts;\n The god returns and dwells in obscurity;\n The god Lono returns and dwells in the mire.\n Sounding is the voice of the shell;\n Sounding above is the voice of the overthrow; 40.\n Sounding excitedly is the voice of the birds;\n Creaking is the voice of the trees in the forest.\n Here is your bird-body, O Lono!\n Whirling up the dust in the heavens;\n The eyes of Lono glance to Hoomo\u2019s altar; 45.\n He dwells here in the space of the land.\n Growing is the body high toward heaven;\n Passed are the former blustering winds.\n The first-born children of Hinaiaeleele.\n May I be saved by thee, O Lono, my god! 50.\n Saved by the supporting prayer!\n Saved by the holy water!\n Saved to offer sacrifice to thee, O god!\n Here is the sacrifice, a voice offering.\n\n\n\n\n\n\n\n\nHE PULE.\n\n\n Kiekie e mai nei hoi ua Lani nei,\n O ua Lani nei hoi keia ke hemo nei ka manawa o ka Lani;\n Ke halulu nei ka piko i lalo;\n He api nei ka halo, ka maha, ka poo o ka honua;\n Uwa mai kini, ka mano o ke akua. 5.\n Huli aku la ke alo o ke akua i ka lewa,\n Huli aku la e keehi ia Kahiki,\n O mai ka hoano kapu a Lono;\n O mai iloko o Kahiki a Hoano.\n Oiliili mai ke kino lau o Lono; 10.\n Kahuli mai ke kino aka o ke Akua,\n Kahuli mai iloko o Maewa-lani;\n Kani ka poo iloko o Papa-ia-mea.\n Ua neoneo ka lani;\n Ua ikea mai e Kahiki na maka o Lono. 15.\n O mai na kukuna o ka malama;\n O Ikuwa la, o Makalii,\n O Hinaiaeleele la, o Hilinehu,\n O Kaelo la, o Kaaona, ka malama.\n Ua ho\u2019iloli mai o Lono; 20.\n Ua haakokohi mai ka malama,\n Oili ka inaina,\n Hemo ke kuakoko iloko o Hinaiaeleele,\n Nauwe ka aha o Papa-ia-mea.\n Helelei ke kino lau o Lono; 25.\n Ua kau ke aka o Lono i ka molia,\n Ku, a hina i ka mole o ka moku;\n Opaipai lalo o ka Hiwa;\n Wahi ke Akua i ka Lani;\n Ua paa ia Lani, 30.\n Wahi ke Akua i ka papa o ka honua.\n Uina ka leo o ka alae iloko o Kanikawi;\n Uina ka leo o ka hekili;\n Uina iloko o ke ao-polo-hiwa;\n Naha ka umaka pali o lalo; 35.\n Hoi ke Akua, noho i ke hanono;\n Hele ke Akua, noho i ka pilikua;\n Hoi ke Akua, o Lono, noho i ka naele.\n Kani ke ka leo o ka pupu;\n Kani kaulele ka leo o ke kahuli; 40.\n Kani halale ka leo o ka manu;\n Uwi ka leo o ka laau i ka nahele;\n Eia ko kino manu e Lono!\n Ke wili nei ka ea i ka lani;\n Lele na maka o Lono i lele o Hoomo; 45.\n Ke noho mai la i ka wa o ka moku.\n Kupu ke kino a kiekie i ka lani,\n Haule na kikeao makani mua,\n Na makahiapo a Hinaiaeleele.\n E ola a\u2019 uia oe, e Lono, ka\u2019u akua! 50.\n E ola i kalele pule!\n E ola i ka wai oha!\n E ola i kanaenae ia oe, e ke Akua!\n Eia kanaenae la, he mohai leo.\n\n\n\n\n\n\n\n\nAN ANCIENT PRAYER.\n\n\n Unstable are the heavens;\n Makakulukahi has fallen;\n The stars are placed in the upper space.\n Approaching are the footsteps of Kahiki;\n Broken are the kamahele branches of the god; 5.\n Shattered is the brittle stone;\n Strewn are the pieces in Haehae,\n Else numberless gods enter.\n The body of Lono has changed into glory.\n The kanawao grows in the moist earth; 10.\n The body of that tree stands in high heaven,\n Established is the holy assembly of Lono in the distant sacred place.\n The voice of man is forbidden;\n Here is the soul within Kulu-wai-maka-lani;\n The soul within the smooth bones of the god. 15.\n Here are the sacred signs of the assembly:\n The voice of thunder bursts forth;\n Flashing are the rays of the lightning;\n The earthquake shakes the earth;\n The smoky cloud and the rainbow appeareth; 20.\n The heavy rain and high wind prevails;\n The whirlwinds sweep beneath the earth;\n Rocks adjoining the streams are moved;\n The red mountain-streams rush to the sea.\n Here are the waterspouts; 25.\n Tumbled about are the cluster clouds of heaven;\n Gushing forth are the springs in the cliffs.\n One eye has the god;\n Two, four eyes, to see clearly behind him.\n Greatly revered be the voice of my god in the heavens. 30.\n It has been inspired within Papa-iakea,\n Dwelling within the Maka-kolu-kolu-kahi.\n The kapu of Lono reaches to Kahiki,\n It goes to overthrow the kapu of Kahai,\n Sacrificing the kapu of Kahai on the altar; 35.\n It has fallen and tumbled in confusion.\n Dead are the fish, fallen in their flight;\n Fallen disfigured all through Kahiki;\n Kahai is stirring up the pelting rain;\n Kahai is beating the surface of the earth. 40.\n Here is Lono the bone of salvation and glory;\n The bone placed in the clear sky.\n Indistinct is the voice of the god,\n Indistinct through the single-breasted surf.\n My god was shark-born; 45.\n Shark-born in [the month] of Hinaiaeleele.\n May I be saved by my fullness of prayer!\n Saved by the life-offering!\n Saved by my devotion!\n By thee, O god! 50.\n\n\n\n\n\n\n\n\nHE PULE KAHIKO.\n\n\n Ua lewa mai ka lani;\n Ua haule o Makakulukahi;\n Ke kau mai la na onohi i ka lewa.\n Pili aku la na kapuai o Kahiki;\n Nahae na lala kamahele o ke Akua; 5.\n Helelei kia ka pohaku eleku;\n Lele ka mamala i Haehae,\n O komokomo kini o ke Akua,\n Haule ke kino o Lono i ka Hiwa.\n Kupu kanawao i ka naele; 10.\n Ku ke kino oia laau iloko o Lani wao;\n Ua kau ka Aha kapu a Lono iloko o ka iuiu kapu.\n Kapu ka leo o ke kanaka!\n Eia kahoaka iloko o Kulu-wai-maka-lani,\n O kahoaka iloko o ka iwi laumania o ke Akua. 15.\n Eia ka hoailona kapu o ka Aha;\n Poha mai ka leo o ka hekili;\n O mai ka maka o ka uwila;\n Nauwe mai ke olai i ka honua;\n Iho mai ka alewalewa me ke anuenue; 20.\n Hele ino ka ua me ka makani;\n Wili ka puahiohio ilalo o ka honua;\n Kaa ka pohaku-pili o ke kahawai;\n Iho ka omaka-wai-ula i ka moana.\n Eia ka wai-pui-lani; 25.\n Ke hiolo nei ka pae-opua i ka lani;\n Huai ka wai-puna i ka pali,\n Akahi maka o ke Akua;\n Alua, aha maka i lele pono ka ike ma ke kua.\n Hoano nui ka leo o ko\u2019u akua i ka lani. 30.\n Hahano o mai iloko o Papa-ia-kea,\n Noho mai iloko o ka Makakolukolukahi.\n Hoi ke kapu o Lono i Kahiki.\n Hoi aku la e kulai i ke kapu o Kahai,\n Kau i ka lele ke kapu o Kahai, 35.\n Hina e hio iloko o ka pilikua.\n Make ka ia, moe i ka naholo;\n Hina kikepakepa iloko o Kahiki;\n Hoolale Kahai i ka paka o ka ua;\n Hahau Kahai i ka papa o ka moku. 40.\n Eia Lono ka iwi kaola o ka Hiwa;\n Ka iwi kau iloko o ka alaneo.\n Paee mai ka leo o ke Akua,\n Paee mai iloko o ka nalu alo kahi;\n Ua hanau-mano ko\u2019u akua; 45.\n Hanau mano iloko o Hinaiaeleele.\n E ola a\u2019u i ka\u2019u waihona-pule!\n E ola i ka Alana ola!\n E ola i ka\u2019u pulapula!\n Ia oe e ke Akua! 50.\n\n\n\n\n\n\n\n\nPRAYER TO LONO.\n\nPROSE TRANSLATIONS SHOWING VARIANCE.\n\n\nO Lono in heaven; you of the many shapes (or beings). The long cloud,\nthe short cloud, the cloud just peeping (over the horizon), the\nwide-spreading cloud, the contracted cloud in the heavens, (coming)\nfrom Uliuli, from Melemele, from Kahiki, from Ulunui, from Hakalauai,\nfrom the country of Lono situated in the upper regions, in the high\nheavens, in proper order, in the famous order of Leka. O Lalohana, O\nOlepuu-Kahonua, Eh Ku, Eh Lono, Eh Kane, Eh Kanaloa, Eh the God from\nApapalani of Apapa-nuu, from Kahiki east, from Kahiki west; here is the\nsacrifice, here is the offering. Preserve the chief, preserve the\nworshipers, and establish the day of light on the floating earth!\nAmama, ua noa. [2122]\n\nYour many shapes O Lono in the heaven. The long cloud, the short cloud.\nThe cloud just peeping (over the horizon). The wide-spreading cloud.\nThe contracted cloud in the heavens. (Coming) from Uliuli, from\nMelemele, from Kahiki, from Ulunui, from Hakalauai, from the country of\nLono situated in the upper regions, in the high heavens, in proper\norder, in the famous order of Leka. O Lalohana, O Olepuukahonua. O Ku,\nO Lono, O Kane, O Kanaloa, O the God from Apapalani of Apapanuu, from\nKahiki-east, from Kahiki-west, here is the sacrifice, here is the\noffering. Preserve the Chief, preserve the worshipers, and establish\nthe day of light on the floating earth. Amen, so be it.\n\n\n\n\n\n\n\n\nA PRAYER.\n\n\n Here is the food great Kawau, of life,\n Pour out from heaven the love within Hoeu.\n This is the food, kindling the desire, enflaming the thoughts abiding within.\n Sleepless I cry for your love,\n Longing for the place you slept with your husband.\n From Hamakua to Kula we hid in the pandanus [trees] of Hamakua,\n We shredded ti-leaves [in] the rain of Hamakua,\n To hide this thing, the love for each other,\n A love, a love, my husband in the rain\n Puhalomoa, of Kula, from the waters of Waiohuli,\n [Where] he turned around.\n\n\n\n\n\n\n\n\nHE PULE.\n\n\n Eia ka ai e Kawau nui, a ola,\n E hina mai kalani ke aloha mailoko o Hoeu,\n E eia ka ai ho-a ke kuko, ho-a ka lia, iaia kaulu ku,\n Ka makalahia e uwe no au i ko aloha,\n E uwe ia kahi a olua i moe ai me ko kane,\n Mai Hamakua \u2019ku a kula peepee puhala kaua o Hamakua,\n Hunahuna lau ki kaua ka ua o Hamakua;\n E huna \u2019ku ana i keia mea o ke aloha i na Io.\n He aloha, he aloha, ku\u2019u kane i ka ua\n Puhalomoa, o kula, mai ka wai o Waiohuli la e,\n Huli mai oia.\n\n\n\n\n\n\n\n\nA SONG OF JESUS. [2123]\n\n\n Jesus was the heaven-conceived chief,\n Brought up in the presence of his Father.\n The heaven-conceived was brought forth in travail,\n Jesus was born in Bethlehem\n In the time of Herod the king. 5.\n The angels directed the wise men,\n The Holy Spirit rested upon Jesus.\n When they came by the spirit of the Lord\n And saw the child Jesus\n They knelt down with gifts and incense 10.\n Which they had brought,\n And returned again to their homes.\n The earth began to show jealous hatred,\n Herod was greatly troubled in mind\n And the king commanded his officers 15.\n To slay all young children of Bethlehem,\n And the children in adjoining towns;\n Children born within the past two years.\n When Herod died\n The word spoken by the Lord to Joseph was fulfilled. 20.\n When the time of Pilate came,\n The enemies of this world greatly increased. [2124]\n Judas betrayed his Lord.\n Jesus was the light of the world,\n He was hung on the cross 25.\n And pierced with the wicked spear.\n Jesus\u2019 teachings were of lasting good.\n The first-born of God was slain,\n The sinless one,\n With head bowed down to the earth 30.\n Jesus prayed to the Father,\n O Father, O Father!\n Forgive this world,\n They did not understand thee.\n The angels of heaven mourned 35.\n The sun and moon wept,\n The heaven was veiled in darkness,\n The clouds wept for Jesus,\n The darkness fell down at his feet.\n Jehovah divided the waters of heaven, 40.\n The Messiah returned in his glorious chariot,\n Saying unto his disciples:\n I am going to heaven,\n To the bosom of my Father,\n And will send you a teacher. 45.\n Jesus departed with the power of the Spirit.\n His fame went all abroad,\n Jesus was the soldier of Kawaluna.\n The land trembled with fear of the multitude;\n Together they fled in dismay 50.\n At the revelation of the great day of Jesus.\n Compassionate art thou, O Jesus,\n Who died to save us.\n Ours was the guilt for which the Lord died.\n By his death 55.\n Once only was that sacrifice for sin.\n But the death of this world\n Is two fold in its nature,\n This world, and the world to come,\n Life everlasting. 60.\n\n\n\n\n\n\n\n\nHE MELE NO IESU.\n\n\n Iesu ke \u2019lii kauhua lani,\n Hoowiliwili i ke alo o kona Makua,\n Kokohi ka lani, hoiloli kuakoko,\n Hanau Iesu i Betelehema,\n I ke au i ke alii ia Herode. 5.\n Kuhikuhi ka anela i na Magoi\n Kau iho la ka Uhane Hemolele maluna o Iesu.\n A hiki aku la lakou me ka mana o ka Haku,\n Ike aku la lakou i ka Haku ia Iesu.\n Kukuli iho la me ka mohai aku i na mea ala, 10.\n A lakou i lawe aku ai,\n A hoi aku la lakou i ko lakou wahi,\n Hoomaka ka honua i ka inaina,\n Kahaha iho la ka naau o Herode.\n Kena ae la ke \u2019lii i kona mau kuhina, 15.\n E luku i kamalii uuku o Betelehema.\n A me na kamalii e kokoke mai ana,\n O kamalii i hanau i na makahiki elua,\n A make o Herode,\n No ia ko ai ka olelo a ka Haku ia Iosepa 20.\n A hiki i ke kau ia Pilato.\n Mahuahua loa ka enemi o ko ke ao nei.\n Kumakaia Iuda i kona Haku,\n Olina Iesu i ke ao nei,\n I kaulia \u2019i ma ka laau kea, 25.\n O ia i ka ihe ino.\n Ko Iesu aoao maikai mau,\n Make \u2019i ke keiki makahiapo a ke Akua,\n Ka mea hala ole.\n Kulou iho la kona poo i ka honua, 30.\n Pule Iesu i ka Makua\n E ka Makua, e ka Makua!\n E aloha mai i ko ke ao nei.\n Ka poe ike ole mai ia oe.\n Uwe kanikau na anela o ka lani 35.\n Uwe ka la me ka mahina,\n Uhi ka lani poeleele.\n Ua ka lewa ia Iesu\n Haule ka pouli i lalo o kona wawae.\n Mahele Iehova i na wai o ka lani, 40.\n Hoi ka Mesia ma kona kaa hoano\n Kauoha mai i kana mau haumana\n Ke hoi nei a\u2019u i ka lani,\n I ka poli o ko\u2019u Makua.\n A hoouna mai a\u2019u i kumu na oukou. 45.\n Hoi aku la Iesu me ka mana o ka Uhane,\n Kui aku la kona kaulana i na wahi a puni.\n Iesu ke koa o Kawaluna,\n Li haukeke ka aina o ke poi\n Pilikua make ke auhee, 50.\n I ka hahana o ka la nui o Iesu.\n Aloha wale oe e Iesu,\n Ko make mau ia makou\n No makou ka hewa make ai ka Haku,\n O kona make ana, 55.\n Hookahi no ia make ana i ka hewa,\n Aka o ke ao nei make ana,\n Ua papalua ko lakou make ana,\n I keia ao, i ke la ao,\n A i ke ao pau ole. 60.\n\n\n\n\n\n\n\n\nTHE HOLY BIBLE.\n\nBY KANUI.\n\n\n The Holy Bible,\n Precious and wonderfully rich,\n Being published throughout our country.\n There is nothing like the precious pearl\n It is an everlasting gift for God\u2019s people; 5.\n Those who go prepared\n With spear, sword and cudgel.\n The Holy Bible, you are precious,\n Your word is accepted by your believers here.\n It is sweet, like honey from heaven above: 10.\n Your strength is like a two-edged sword.\n You have been cutting in all lands,\n The hardened minds and averted eyes.\n Stop, put away tobacco and all evil things.\n The Holy Bible, 15.\n Your beauty was seen from the earliest teachers\n On the hills and on the mountains,\n In the valleys and ponds;\n The hill of Zion, the lake of Liberia;\n The mountain of Gerizim and the valley of Laneka (?). 20.\n O the Holy Bible, here it is;\n We have seen with [our] two eyes.\n There is nothing to be compared [to it] for the peoples uplift.\n Where is the people ruling, to govern\n The distorted mind of the Hawaiians, 25.\n Whereby they would walk uprightly as you desire?\n Where is the carpenter who proposed this ruling?\n The rule to straighten the gnarled trees?\n O the carpenter! search and you will find.\n There is the uprightness and justness; 30.\n Take and place [it] in your minds\n In order to judge the right and the wrong;\n To distinguish the upright and the crooked.\n Where is the blacksmith who really believed\n In his solid hammer 35.\n Striking heavily\n The hard iron bars of the mind of the people?\n There is no one else to break them but you.\n The Holy Bible, you possess good;\n You are the weapon which makes the soldier brave. 40.\n Through you came forth death and the resurrection.\n Where indeed is the captain\n Who considers this instruction\n The correct compass,\n So that their boats should not be wrecked 45.\n On the coral strands beyond\n Where they are sailing?\n Here is the good leader,\n The true guide to reach\n The port of the King in New Jerusalem. 50.\n Therefore, the precious truths we hear\n Is plainly set forth in the Holy Bible;\n It is good, beautiful, there are many blessings.\n Where is the great mirror\n To reveal all things within? 55.\n Here is the right mirror\n For God\u2019s people;\n Those who look honestly would see all their faults;\n The envious, the quarrelsome are revealed here,\n Therefore, [there is] no hammer, no rule, 60.\n No compass, or mirror,\n No advisor, no guide for the soul\n To reach unto heaven\n But the Holy Bible.\n\n\n\n\n\n\n\n\nKA PALAPALA HEMOLELE.\n\nNA KANUI.\n\n\n E ka Palapala Hemolele\n Waiwai nani ano e\n I hoolahaia mai ma ko makou aupuni nei\n Aole waiwai e ae i like me ka momi loa\n He waiwai mau loa ia no ko ke Akua poe kanaka 5.\n Ka poe hele makaukau\n Me na ihe, pahikaua, newa nei.\n E ka Palapala Hemolele, he nani kou\n Ua ae ia kau hua, e au mau haipule nei\n He ono, he meli, mai luna o ka lani mai 10.\n O kou ikaika, me he pahikaua oilua la\n Ua okioki iho oe, ma na aina a pau\n O na naau paakiki, o ka maka hoomaloka\n Ua oki, paka haalele, i na mea ino a pau\n E ka Palapala Hemolele 15.\n Ua ikeia kou nani, mai ke kumukahiko mai\n Ma na puu, a me na mauna\n Ma na awawa, a me na loko\n Ka puu o Ziona, ka loko o Liberia\n Ka mauna o Gerizima a me ke awawa o Laneka 20.\n E ka Palapala Hemolele, ano la\n Ua ike makou me na maka elua\n Aohe mea e ae e pono ai na kanaka\n Auhea la ka rula pololei i rula iho ai?\n I na naau kekee o kanaka Hawaii 25.\n I mea hoi e pololei ai, a like me ka manao ou?\n Auhea la ke kamana i manao ai keia rula\n Ka rula e pololei ai na laau kekee?\n E ke kamana, e huli, a e loaa no,\n Malaila ka pololei a me ke kupono, 30.\n E lawe, a e kau ma ko oukou naau\n I ikea ka pololei a me ke kekee\n I ikea ke kupono a me ke kapakahi\n Auhea la ka amara i manao oiaio\n I kana hamare paa nei 35.\n I kui paluku iho a\n I na kua hao paakiki o ka naau o kanaka\n Aohe mea e e naha ai, o oe wale no.\n E ka Palapala Hemolele, he maikai kou\n O oe ka pahikaua, i koa ai ka poe koa 40.\n Maloko ou i puka mai ai ka make a me ke ola.\n Auhea la hoi ke kapena?\n I manao i keia alakai,\n Ke panana pololei\n I ili ole ai na moku o lakou 45.\n Ma ka pukoa i ku i ke ohi\n Kahi a lakou e holo nei\n Eia ke alakai maikai\n Ke kukukuhi pololei i hiki aku ai\n I ke awa o ke Alii i Ierusalema hou 50.\n Nolaila ka waiwai nani a kakou e lohe nei\n Ua hoike akaka mai ka Palapala Hemolele\n He maikai, he nani, nui wale ka pomaikai\n Auhea la ke aniani nui?\n I ikea na mea a pau iloko. 55.\n Eia ke aniani pololei\n No ko ke Akua poe ohua\n O ka poe nana pono, e ike ia na hewa a pau\n O ka huahua, o ka hakaka, ua ike ia maanei\n Nolaila aole hamare, aole rula 60.\n Aole panana a me ke aniani\n Aole kuhikuhi, aole alakai no ka uhane\n E hiki aku ai i ka lani\n Ke ole ka Palapala Hemolele.\n\n\n\n\n\n\n\n\nTHE IGNORANT.\n\nBY PAALUA.\n\n\n You are the ignorant!\n To look and direct the people wrongly.\n You are a blinded leader of them\n And also a general for them,\n The one who taught them 5.\n There is life over there; there is death over there.\n There is the lie.\n The sinner; the father of the unbelievers;\n The one who taught them\n I am the Life, and I am the one to punish 10.\n Those who do not believe on me.\n But! Your thoughts are foolish,\n You taught with cunning,\n Show us the right way;\n Teach us with wisdom. 15.\n But I have cunning. You were smart in teaching.\n Alas! you are worthless.\n Show yourself with forwardness; refute the wrongs.\n You are the death.\n The general of the pit of fire; 20.\n You are springing like a lion\n Searching for something to swallow,\n Like a lioness waiting at the den.\n So you are the sinner,\n You are leaping like a real lion, 25.\n And you are swallowing it as you desired.\n\n\n\n\n\n\n\n\nNO KA NAAUPO.\n\nNA PAALUA.\n\n\n O oe e ka naaupo!\n Ke nana e ao mai i ka poe hewa\n He alakai makapo oe no lakou\n He alihikaua no hoi no lakou\n Ka mea nana e kuhikuhi mai ia lakou 5.\n Aia ke ola ma o, aia ka make ma o\n Aia ka hoopunipuni.\n E ka hewa, ka makua o ka poe aia\n Ka mea nana e kuhikuhi mai ia lakou\n Owau ke ola, owau ka mea nana e hoopai 10.\n I ka poe manaoio ole mai ia\u2019u.\n Aia ka! he lapuwale kou manao\n Ao mai oe me ka maalea\n Kuhikuhi mai me ka pololei\n Ao mai me ke akamai loa 15.\n Aia ka! he maalea ko\u2019u, akamai oe i ke ao mai\n Auwe he lapuwale oe\n Hookohukohu hoiimaka oe e ka hewa\n O oe hoi e ka make\n Ke \u2019liikoa o ka lua ahi 20.\n Ke lele mai nei oe me he liona la\n E imi ana i kana mea e ale ai\n E like me ka liona wahine e moe ana ma ka lua\n Pela no oe e ka hewa\n Ke lele mai nei no oe me he liona io la 25.\n A ke ale io mai nei no oe ia e like me kou manao.\n\n\n\n\n\n\n\n\nTHE IGNORANT.\n\nBY KAUWAHI.\n\n\n You are an ignorant;\n The teacher teaching the people wrong.\n You are a blind guide for them,\n A general indeed for them!\n You are the sinner; 5.\n The father of the ungodly\n Who tempted all persons;\n The enemy of the righteous.\n You are the death.\n Where is your power? 10.\n I liken you to a lion\n Springing upon us.\n You indeed are the wise one\n Who called the ignorant people.\n Persevere you; seek wisdom, 15.\n So that you can rightly direct your living.\n You are the true believer;\n The one who calleth on the indifferent\n To repent right away,\n Or you will fall quickly to darkest night. 20.\n You indeed are the careless one;\n The one who taught us\n To change to carelessness.\n Alas! you are a barren land.\n You indeed are the ungodly, 25.\n The one who denied God.\n Do not you deny like that;\n You must consider it first.\n You indeed are the life;\n The one who enlightened the wicked; 30.\n The light which leadeth\n Unto everlasting darkness.\n You are the adulterer.\n The deadly pit of the Hawaiians.\n Alas for us! should we follow after you, 35.\n You would be greatly delighted.\n You indeed, who are all sinners,\n We have nothing with which to refute [you].\n Alas for us! should we sink together with you\n To everlasting death; death of the dark night. 40.\n\n\n\n\n\n\n\n\nNO KA NAAUPO.\n\nNA KAUWAHI.\n\n\n O oe e ka naaupo,\n Ke kumu ao mai i ka poe hewa\n Ke alakai makapo oe no lakou\n He alihikaua no hoi no lakou.\n O oe hoi e ka hewa 5.\n Ka makua o ka poe aia\n Ka mea hoowalewale mai i na kanaka a pau\n Ka enemi hoi o ka poe pono a pau\n O oe hoi e ka make\n Auhea kou mana e? 10.\n Ke hoolike aku nei au ia oe me ka liona\n E lele mai ana maluna o makou.\n O oe hoi e ka naauao\n Ka mea kahea mai i ka mea naaupo\n E hooikaika oe, e imi i ka naauao 15.\n I hiki ia oe ke hooponopono i kou noho ana.\n O oe hoi e ka manaoio\n Ka mea kahea mai i ka mea palaka\n E mihi koke oe ano\n O poho koke oe i ka po 20.\n O oe hoi e ka palaka\n Ka mea ao mai ia makou\n E huli mai oe i ka palaka,\n Auwe! he kula neoneo oe.\n O oe hoi e ka aia 25.\n Ka mea hoole i ke Akua\n Alia oe e hoole pela\n E noonoo pono oe mamua.\n O oe hoi e ke ola,\n Ka mea hoomalama i ka poe hewa 30.\n Ka lama e hele ana\n Iloko o ka pouli mau.\n O oe hoi e ka moekolohe\n Ka luapau o ko Hawaii nei\n Auwe makou ke lilo mamuli ou 35.\n A olioli loa oe.\n O oukou hoi e na mea hewa a pau\n Aole o makou mea e pale aku ai\n Auwe makou ke poho iloko o oukou\n I make mau, make ma ka po. 40.\n\n\n\n\n\n\n\n\nTHE NAME OF KAMAPUAA.\n\nRECITED BY HIS GRANDMOTHER KAMAULUANIHO.\n\n\n Thou art indeed Haunuu,\n O Haulani, O Kaalokuloku,\n The shark, the great fish,\n Make a move, O stalwart chief,\n Your name, make answer. 5.\n\n Your child was born a bundle,\n That indeed is your name;\n Rub against the cold dew of Kaala\n The skin roughened from awa\n In dwelling above Kaliuliupeapea, 10.\n Near Akua,\n Of the fine misty rain\n In the cold dew of Keke.\n The pandanus and the lehua are in the uplands,\n Increasing in the uplands of Kaliuwaa, 15.\n This is your name, make answer.\n\n Your child was born a bundle,\n The stately eye of the chief;\n Recognizing eye of the chief;\n Enchanting eye of the chief 20.\n That went away\n To establish relationship with the royal clan,\n O Ku, O Kane, O Kanaloa,\n The chiefs, ancestral gods of the night;\n The ancestral gods of the day. 25.\n The god of wild eye\n Before Kawa\u2019ewa\u2019e,\n This is your name, make answer.\n\n Your child was born a bundle,\n Thou art Hiwahiwa, 30.\n And that is Hanohano,\n Of the eye of the god\n That glances to heaven,\n To place, to shake, to rain.\n Like the sun flash 35.\n [Is] my fruit, my chief,\n When the heavens are obscured.\n Thou art the man\n That was born in the uplands of Kaliuwaa,\n Having eight feet, 40.\n Having forty toes,\n The leaf of the hiwa,\n The ki, the white ki,\n The white weakling,\n The trampled hog, 45.\n The temple stones,\n The hot stones,\n The blonde, the dark,\n The black, the white face,\n The kukui, the fern, 50.\n The scratchy pandanus,\n The matured shoot, the hard rock,\n The large foreigner with bright eyes,\n The prize pig of the heavens,\n The hog bodies of Kama in the bush. 55.\n Thou art Haunuu,\n And that is Haulani,\n And Kaalokuloku,\n The shark, the large fish.\n Make a move, your name respond thereto. 60.\n\n Your child was born a bundle,\n Be watchful, be watchful,\n When you give birth, O Hina,\n The eyes of the hog\n They glance to heaven, 65.\n They glance mountainward,\n To the mountain of expert Peapea;\n The hog-child of Hina hath eight eyes.\n By Hina art thou,\n By Kahikiula, 70.\n By Kahikilei.\n Thou art Lonoiki,\n Thou art Lononui,\n Of my eyes,\n My love is this, 75.\n O Lono.\n Follow until thou liest on the altar of Olopana;\n Of our king.\n Your name, make answer.\n\n Your child was born a bundle, 80.\n Kaulua was the star,\n Koeleele was the month,\n The surf was born, the bag of waters,\n Scattering hither the spray of the sea.\n Lo the spring water above flows forth, 85.\n The bath water of man\n Born to Hooilo,\n The bursting, contending shark.\n Ikuwa was the star,\n Koeleele the month 90.\n Kama was born.\n Kaneiahuea was born,\n A god is he,\n Kama is human.\n This is your name, make answer. 95.\n\n Your child was born a bundle.\n Thou art Kaneiahuea,\n The god with piercing eyes,\n The eyes that look to heaven,\n Watching over the island here. 100.\n In Kahiki was that chief,\n The young fish of Lono in the distant water trough.\n Thou art Hiiaka at Puukapolei,\n Thou art the god of Haia,\n Thou art Haia, your name, make answer. 105.\n\n Your child was born a bundle,\n For Mumu above,\n The tumult below.\n The heaven belongs to Mumu,\n To Muahaaha, 110.\n The crawling maggots, to Niniole,\n Of the seed here,\n The report came in the day\n Of the powers of the hog;\n Its tusks, its chewing, 115.\n Make soft and fine,\n By Haapekupeku.\n The hog that roots up the land,\n Standing on the island of Kauai,\n He is of Oahu-of-Lua here. 120.\n Your name, make answer.\n\n Your child was born a bundle.\n Standing high at the cliff,\n Low are the tusks of the hog.\n Simply weary is the chief, 125.\n Simply weary indeed,\n Simply weary indeed is the chief,\n The sound of the great chief-eating hog,\n Eating men also,\n Wind is raised below Waimea, 130.\n Going forward to lie on the altar of Olopana,\n Your name, make answer.\n\n Your child was born a bundle,\n The red collections are going away,\n The wreath collections, 135.\n The collecting together the bristles of the hog,\n The large marketable hog,\n That it may grow and touch the heavens,\n Carrying the large house-filling hog,\n Kaleiheha, Hoohonua, 140.\n Ukunono, of the noisy sea,\n Rustling above, rustling below,\n Slippery Hauiliili,\n Thou art Kukaleiai,\n Thou art the man that was born above Kaliuwaa, 145.\n Having eight feet,\n Having forty toes.\n Innumerable are\n The bristles of the hog here.\n Your name, make answer. 150.\n\n\n\n\n\n\n\n\nKA INOA O KAMAPUAA.\n\nI HEA IA E KONA KUPUNAWAHINE KAMAULUANIHO.\n\n\n O oe no ia e Haunuu,\n E Haulani, e Kaalokuloku,\n Ka mano ka ia nui,\n E ui\u2014e, e ui\u2014lani\n Kou inoa, e o mai. 5.\n\n Hanau ae no apopo ka olua keiki,\n Kou inoa no ka hoi kena,\n Ili ana i ka hau anu o Kaala\n Ka ili mahuna i ka awa\n I noho i uka o Kaliuliupeapea, 10.\n Maka i o Akua,\n O ka ua ili noe awa,\n I ke hau anu o Keke,\n I uka ka hala me ka lehua\n Kupu i ka uka o Kaliuwaa, 15.\n O kou inoa ia, e o mai.\n\n Hanau ae no apopo ka olua keiki,\n Ka hanohano maka o ka lani,\n Kunou maka o ka lani,\n Awihi maka o ka lani, 20.\n I haalele aku ai\n E ku ka iwi i ka ahumanu.\n E Ku, e Kane, e Kanaloa,\n Na \u2019lii, na aumakua o ka po;\n Na aumakua o ke ao, 25.\n Ke akua maka iolea,\n Imua o Kawae\u2019wa\u2019e\n O kou inoa ia, e o mai.\n\n Hanau ae no apopo ka olua keiki,\n O Hiwahiwa no oe, 30.\n O Hanohano na,\n O ka maka o ke akua,\n Lele oili i ka lani,\n O kahi, o ue, o ua,\n Oane ka la, 35.\n O ka\u2019u hua, ka\u2019u lani,\n O hookokohi ka lani,\n O kanaka oe,\n I hanau iuka o Kaliuwaa,\n Ewalu ka wawae, 40.\n He kanaha ka manea,\n O ka lau o hiwa,\n O ke ki o ki-kea,\n O ka nana-kea,\n O ka hahi-kea, 45.\n O ke kakala-unu,\n O ke kakala-wela,\n O ka ehu, o ka uli,\n O ka hiwa, ka mahakea,\n Ke kukui, ke ama\u2019uma\u2019u, 50.\n Ka hala uhaloa,\n Ke a oo, ke a piwai,\n Ka haole nui maka alohilohi,\n Ke eo puaa i ka lani,\n Na kino puaa o Kama i ka nahelehele, 55.\n O Haunuu oe,\n O Haulani na,\n O Kaalokuloku,\n Ka mano ka ia nui,\n E ui\u2014e, kou inoa, ae o mai. 60.\n\n Hanau ae no apopo ka olua keiki,\n He miki, he miki,\n I hanau ia mai oe e Hina,\n Ka maka o ka puaa,\n E lele ana i ka lani, 65.\n E lele ana i kuahiwi,\n I ka mauna o Peapea makawalu,\n Ewalu ka maka o ke keiki puaa o Hina,\n Na Hina no oe,\n Na Kahikiula, 70.\n Na Kahikilei,\n O Lonoiki oe,\n O Lononui oe,\n O kuu maka,\n O kuu aloha nei la, 75.\n E Lono e,\n A haina a moe i kuaahu o Olopana,\n O ko kakou alii,\n Kou inoa, e o mai.\n\n Hanau ae no apopo ka olua keiki, 80.\n O Kaulua ka hoku,\n O Koeleele ka malama,\n Hanau ka nalu, ka inaina,\n Puhee mai ahu lele kai,\n Kahe mai ka wai puna la o uka, 85.\n Ka! ka wai auau o ke kanaka,\n I hanau ia Hooilo,\n Ka mano poha ko eleele,\n O Ikuwa ka hoku,\n O Koeleele ka malama, 90.\n Hanau o Kama,\n Hanau o Kaneiahuea,\n He akua ia,\n He kanaka o Kama,\n Kou inoa ia, e o mai. 95.\n\n Hanau ae no apopo ka olua keiki,\n O Kaneiahuea oe,\n Ke akua maka oioi,\n Nana ka maka i ka lani,\n E kilo ana i ka moku nei, 100.\n I Kahiki na lani,\n Ka pauu e Lono i ka haiuiu,\n Hiiaka oe i Puuokapolei,\n He akua oe o Haia,\n O Haia oe, kou inoa e o mai. 105.\n\n Hanau oe no apopo ka olua keiki,\n Na Mumu iluna,\n Na hoowawa ilalo,\n Na Mumu ka lani,\n Na Muahaaha, 110.\n Na ilo eu, na Niniole,\n Na ka hua nei\n Na ke lono i ke ao,\n Na ka mana o ka puaa,\n Na kui, na nau, 115.\n Na wali, na oka,\n Na Haapekupeku,\n Na ka puaa eku aina,\n Eku ana i ka moku o Kauai,\n Oahu-a-Lua oia nei la\u2014e, 120.\n Kou inoa, e o mai.\n\n Hanau ae no apopo ka olua keiki,\n Kiekie ku a ka pali,\n Haahaa ka niho o ka puaa,\n Kena wale no i ka lani\u2014e. 125.\n Kena wale la hoi,\n Kena wale la no i ka lani,\n Ka leo o ka puaa nui ai alii\n Ai kanaka hoi,\n E ku ka ea i kai o Waimea la\u2014e, 130.\n O hele ana, a moe i kuahu a Olopana,\n O kou inoa, e o mai.\n\n Hanau oe no apopo ka olua keiki,\n O hele ana e ka unuunu ula,\n Ka unuunu lei, 135.\n Ka unuunu ana o ka hulu o ka puaa,\n O ka puaa nui maauaua,\n E kela a kupu a pa i ka lani,\n Ke amo ana o puaa nui pani hale,\n O Kaleiheha, o Hoohonua, 140.\n O Ukunono, o ke kai wawa,\n O nehe luna, o nehe lalo,\n O Hauiliili nakelekele,\n Ku-ka-lee-ai ka oe,\n O kanaka oe i hanau iuka o Kaliuwaa, 145.\n Ewalu ka wawae,\n He kanaha ka manea,\n He kini, he lau.\n Ka hulu o ka puaa nei la\u2014e,\n Kou inoa, e o mai. 150.\n\n\n\n\n\n\n\n\nKAMAPUAA\u2019S PRAYER.\n\nA FRAGMENT\n\n\n The rain is descending here,\n My flesh-god in the heavens,\n The wreath ladder of Paoa\n That separates the rain and the sun\n In the atmosphere, 5.\n In the great broad smoke-columns,\n Falling down from heaven to earth,\n Opening the heavens to rain,\n Kiouli-Kiomea was born;\n Kauakahi-iki-poo-waiku was born; 10.\n Kahakaa-kelu\u2014\n Kepolohaina,\n Kuliaikekaua,\n Lonomakaihe,\n Lono-iki aweawealoha, 15.\n Lonopuakau,\n Apanapoo, Pooilolea.\n O Kanikawi, O Kanikawa,\n O Kumahumahukolo, O Kolokaaka,\n Thou defending gods of Kama, 20.\n Cause the rain to flow.\n\n\n\n\n\n\n\n\nPULE A KAMAPUAA.\n\nHE APANA\n\n\n Iho mai ana ka ua ilalo nei,\n E kuu kino akua i ka lani,\n E ka haka lei o Paoa.\n E mahele ana e ka ua e ka la,\n E ka alewalewa, 5.\n E ka punoho nui akea\n I haule ai ka lani i ka honua,\n I hookaakaa ai ka lani e ua.\n Hanau Kiouli Kiomea;\n Hanau Kauakahi-iki-poo-waiku; 10.\n O Kahakaa-kelu\u2014e.\n O Kepolohaina,\n O Kuliaikekaua,\n O Lonomakaihe,\n O Lono-iki aweawealoha, 15.\n O Lonopuakau,\n O Apanapoo, o Pooilolea,\n E Kanikawi, e Kanikawa,\n E Kumahumahukolo, e Kolokaaka,\n E na akua hooheu o Kama la\u2014e\u2014 20.\n Homai ana he ua!\n\n\n\n\n\n\n\n\nPUNA SPREAD WITH FERTILITY.\n\n\n Puna spread with fertility, rich in fragrance,\n Expanding the woods of Panaewa in the rain,\n A rain, a steady rain for the lehua,\n A prevailing lehua aspect through much moisture\n For the hala blossom friend of Kaulumano. 5.\n Hilo arises [calling] a breeze, a fragrance,\n A fragrance as of passing over lehua, twice.\n Vain [was the] cold wind of Omaolena,\n Revealing toward dawn the cliffs.\n Many were the falling streamlets; 10.\n The brook of Palikaua flowed slowly.\n Place on the platform of desire,\n The place of the thoughts to dwell in,\n It is love\u2019s dwelling place\n For Kamehameha. 15.\n Being handled, red cross [was] the wood,\n All lama, singing by the falling of the rain.\n Reddened is the skin of the ohelo by the sun,\n Sparkling red in the grass [is the] sacred child;\n A reservoir for the running water loosing itself; 20.\n A house for the flowers to stand;\n A place for the lehua to hang up.\n Place choice fragrant flowers on the person;\n As one with waving hair;\n The shining straight leaf of the fern; 25.\n The fern leaf of the dark fern;\n A fern, of wild growth only.\n If you attempted to go there,\n Desiring the top of the ti leaves,\n Jealous of the swelling of the kukui, 30.\n A different comfort had the awapuhi.\n The eye delighteth in the beauty of the woods,\n There was no fault in looking with your eyes,\n Beauty covered all my mountains,\n Wasted by the birds are my lehua flowers; 35.\n Shaken and fallen down,\n Reaching there, Kaliu descended with his offering,\n Shedding tears, weeping for love\n For Kamehameha.\n\n\n\n\n\n\n\n\nPUNA LAU MOMONA.\n\n\n Puna lau momona ala kuhinia\n Ka liko ka nahele o Panaewa i ka ua\n He ua, he ua hoonou paa no ka lehua\n He lehua maka aulii halana wai\n No ka ipo hinalo hala a Kaulumano 5.\n Ke u nei o Hilo, he moani he moani e\u2014\n A moani ua ani lehua ka lua\n Ua puulena o Omaolena\n Kaukau ane uwaiao ka paliku\n Ua lau maka oa ma ka ihe ka wai 10.\n Ua laumeki kahawai o Palekaua e\u2014\n E kau i ka awai haka a ka lia\n Ko ka manao wahi e noho ai\n Ko ke aloha kuleana hale ia\n Na Kamehameha 15.\n Kuau iho la kea nono ka laau\n He lama okoa memele i ka uaia e ka ua\n Lelo ka ili o ka pua helo i ka la\n Ula oaka i ka mauu keiki kapu\n He ahu no ka wai holo ilina ala 20.\n He hale waiho ale no ka pua\n He holopapa no ka lehua e kau ai\n Kau na lua pua ala i ke kanake e\u2014\n Me he kanaka lauoho maewaewa la\n Ke oho hina lau kalole o ka palai 25.\n He lau palai no palai uli\n He palai he nahelehele wale no\n Ke hoohele aku oe malaila\n Makemake aku i ka muo o ka lauki\n Makee aku i ka liko o ke kukui 30.\n Nanea okoa no i kaawapuhi\n Oa ka maka i ka nani o ka laau\n Aohe hala o ka maka i nana\n He nani wale no a na\u2019u mauna\n Maunaia iho la e ka manu kuu pua lehua 35.\n Luhia iho la helelei ilalo\n Hiki ae la, ua iho la uka Kaliu\n He liu waimaka ue ue aloha.\n Na Kamehameha.\n\n\n\n\n\n\n\n\nBEAUTIFUL IS WAIALEALE.\n\n\n Beautiful is Waialeale in the sky.\n Sea-waves absorb many waters.\n The head of Kapaeloa is reached by\n Keolewa, flying as a bird.\n Haupu is like a kite to me, 5.\n Flying kite-like in the heavens;\n Eyes is it of the sailing canoe. O thou!\n Why went you away, the companion?\n Upsetting the water to anoint the bed.\n That man is satisfied through love, 10.\n Swollen as a snow-covering garment.\n The snow girdled the summit,\n Uniting the shoulders of my mountains,\n The front and back [of] Kahaliukua,\n Diffusing the akoa tears, offensive water of the mist. 15.\n Bright is Waimea; Kohala has cliffs; you are above [them].\n A canoe is the property of man,\n The freighting resembles the high platform;\n Loaded, it groans with its burden.\n\n\n\n\n\n\n\n\nNANI WAIALEALE.\n\n\n Nani Waialeale i ka lani\n Kai ale hanini ka wai kini\n Ke poo o Kapaeloa i hiki\n Keolewa lele e\u2014me he manu la\n Me he pea la ia\u2019u Haupu 5.\n E lele kaha lupe ana i ka lai\n Na maka ia a ka waa holo.\u2014O oe e\u2014\n I holo i ahaia la ke hoa?\n I kaulia i ka wai, i hinu i ka moe\n Mimiko ia kanaka he aloha 10.\n Opuopu me he kapa lele hau la\n I hau kakoo i ke kuahiwi\n He pane hono no a\u2019u mauna\n He alo he kua Kahaliukua\n O kuu ka waimaka akoa, wai hauna i ke kewai 15.\n Lama Waimea a ke Kohala ka pali i uka\u2014o\u2014oe\u2014e\n Ukana ka waa na ke kanaka\n Ka hooukana me he pola wala\n Piha loko ua nanahu i ka eha.\n\n\n\n\n\n\n\n\nKOOLAU WIND OF WAILUA.\n\n\n The wind-mist [2125] cloud of Wailua\n Seeks and embitters the water [2126] from the sea.\n Wilted are the leaves of food-plants and trees;\n Ripened [2127] are the stalks, the food of Makaukiu,\n The kukui blossoms [2128] foretelleth the wind; 5.\n A sure messenger of the [coming] koolau.\n The results [2129] are seen above at Kapehu;\n Seen by the people, they call for help [2130] from the wind,\n [And] warn the canoes to flee [for safety].\n The banana leaves come floating [2131] down; 10.\n The hau blossoms and their mate, mokihi, [2132] of the stream,\n Passeth, floating [2133] to the waters of Maluaka; [2134]\n The sign of that fierce, relentless [2135] wind,\n Devastating the forest of Maluakele,\n Taken [2136] together with companion-man, lost, 15.\n Leaving [2137] the sorrow and memories within,\n They vainly [2138] grasp the sand,\n And simply cry at Moomooiki. [2139]\n A narration [is this] of the imagination, [2140]\n Not the word of mouth, which blames, [2141] 20.\n Else affection would justly hold me guilty. [2142]\n I am the sufferer [2143] of love,\n Wandering [2144] in the way with tears;\n At no time [2145] was payment made for the house,\n I am indeed guilty. 25.\n\n\n\n\n\n\n\n\nKE KOOLAU O WAILUA.\n\n\n Ka waiopua makani o Wailua,\n I huliia e ke kai, awahia ka wai,\n Awahia ka lau ai me ka lau hau,\n Pala ka ha, ka ai o Makaukiu.\n He kiu ka pua kukui na ka makani, 5.\n He elele hooholo na ke koolau.\n Ke kuehu mai la iuka o Kapehu,\n Ike ke kanaka, kahea, ualo makani!\n Ke kipaku mai la i ka waa e hele e\u2014\n Holo newa ka lau maia, 10.\n Ka pua hau i pili aloha me ka mokihi i ka wai,\n Maalo pulelo i ka wai o Maluaka,\n Ke aka o ua makani kaili hoa la,\n Kaili ino ka lau Maluakele,\n Lala lawe i ka hoa kanaka la, lilo, 15.\n Koe aku ka u me ka manao iloko.\n Ke apo hewa la no i ke one,\n Uwe wale iho no i Moomooiki e.\n He hoomooolelo na ke kuhiwale,\n Aole ae ma ka waha e hewa ai, 20.\n E hewa pono ai la hoi au e ke \u2019loha.\n Owau ka ke \u2019loha i luaiele,\n Ua kuewa i ke ala me ka waimaka.\n Aohe wa ua uku hoi i ke hale,\n Hewa au e\u2014 25.\n\n\n\n\n\n\n\n\nLAHAINALUNA CHANTS.\n\nA LOVING DIRGE FOR L. L. UA. [2146]\n\n\n Alas! the bright morning star has passed away,\n It was given away to God;\n It was hidden away by the dark clouds.\n He may be up with the stars\n Far above the sky in infinite space. 5.\n You have seen the beautiful Paradise;\n The beautiful place of the lamb,\n That is surrounded with gold and diamonds.\n Like the friendly rain of Hilo\n That is on the way to Hanakahi. 10.\n Loving thoughts predominate,\n As the yearning of mother and child,\n Pinching hard the skin of the lover;\n Firing the wheels of affection permeated with love.\n [I] am bemoaning thee, 15.\n Flowing tears doth flow for thee,\n [Like] the rushing sea of Makaiwa.\n The thunder roars in the sky,\n A professor in mathematics wert thou;\n A professor of science wert thou, 20.\n Seen by the eyes and seized by hands.\n Tumultuous was the voice of sorrow\n Being heard from island to island.\n Husband and wife separated;\n Broken are the bands joining Russia. 25.\n The friend of the sea has gone;\n Gone to dwell in the calm of Kona;\n Will not again see the uniting of the isles\n In the Kailua day of Lahainaluna.\n Memories of the comrades of the hot day of Makalii. 30.\n Glory is gone, the beauty has passed away,\n The elder brother has gone to the friendless land;\n We are children of the same parents,\n We shall meet there again,\n Never to be separated in that realm. 35.\n Thou hast gone first and we shall follow,\n Weeping in loving remembrance of thee, L. L. Ua,\n Who has gone alone on the journey of sleep.\n The teacher has gone, his teachings have ceased;\n The departed spirit has been laid to rest; 40.\n Moved to the cliff of Hooipo;\n Taken there to Wahinekapu,\n The going off of the loved one\n To seek the companionship for this barren plain.\n Loud is the weeping and wailing 45.\n For the father of the companionless home.\n Brought together but soon separated;\n Taken by the rushing wind above.\n Scattering the fragments of love,\n Overflowing the top of Waialoha, 50.\n Loving thoughts are always for thee\n At the grassy plain of Lele.\n Take away the breath and life ceases,\n The breath has ended the thoughts within,\n The naked soul passed away. 55.\n Two things that are dear within,\n The love which has returned\n Though your soul has departed;\n Taken away to Kamalama below\n Before was the light and darkness at the rear. 60.\n Close thy eyes with love.\n The soul is returning to the coconut grove of Lele;\n To the dark clouds of Wailuku;\n To the cold misty rain of Kula;\n To the smoky sprinkling rain falling in the grass, 65.\n Joining the rain and the sun\n In the cold and chilly time.\n Return thy soul to Maunahoomaha,\n Rest from weariness and pain\n That was scattered, damaging the thicket, 70.\n The bird that eats lehua of Hauola,\n The rain-fog that hung over the woods,\n We thought you were there, but no.\n A shadow of the soul that went at dawn;\n At the breaking of the day. 75.\n The voices of the birds above are gayly singing,\n Your passing footsteps are sounding\n Like the strange one of Maunapiku,\n A sad and loving memory of you.\n My love to Lanihulipo at the smoky crater; 80.\n Benumbing love, benumbed by the cold,\n Turning and facing the plain of Nahili;\n Plaiting mistakingly the faded red flowers of the thicket;\n Remembering thy love at the plain of Limaloa,\n Quickly recognizing the beauty of love; 85.\n Love of the sea of Pailolo and Kaiwi,\n Where you used to sail.\n You have gone away with good fortune;\n Your brethren are left behind in tears;\n Your elder brothers in sorrow; 90.\n Your many friends are mourning here,\n And your teachers are weeping.\n Your friends of the journey\n Have gone and passed the shade of Kaawela.\n Separated are we your brothers from the study room, 95.\n The room where pursued different studies;\n It was the ark of wisdom,\n Unhabited house of the mind,\n Death is an inheritance of the body.\n A memory of love to thee, 100.\n Farewell to thee who has gone ahead\n To see the heavens and their hosts.\n Your dreams of wisdom have passed\n To the double of the square and the thickness of the cube;\n To the fullness of the square and extract of the square root; 105.\n To the triangular and the algebra,\n Geometry and trigonometry;\n To the surveying and navigation.\n You have gone to the new Jerusalem,\n It is the inheritance of just persons; 110.\n It is the path quieting the wind\n Which we mistakenly held.\n You were ahead in all studies.\n Your studies are over, the body is prepared for its sleep,\n Sleeping by the sands of Lahainaluna, 115.\n Upon Jesus the Savior.\n [It is] for us to be comforted.\n\n\n\n\n\n\n\n\nMAU MELE NO LAHAINALUNA.\n\nHE KANIKAU ALOHA NO L. L. UA. [2147]\n\n\n Auwe, ua nalo ae nei ka Hokuloa malamalama,\n Ua manuahiia aku la e ke Akua;\n Ua paniia aku la e na ao Polohiwa.\n Aia paha la iluna i ka poe lalani hoku,\n Iluna i ke aouli la oloko lilo aku. 5.\n Ike aku la oe ia Paradaiso nani;\n Kahi nani o ke Keikihipa,\n I hoohiluhiluia i ke gula a me ke diamana.\n Me he makamaka ala ka ua no Hilo\n Ka hele no a kipa i Hanakahi. 10.\n Akahi ke aloha e hana nei,\n Iloko o ka wahine me ke keiki,\n Iniki wela i ka ili o ka ipo ahi;\n Ahi loko huila i ke aloha.\n Aloha ana oe la e, 15.\n Ke niuniu oe a ka wai kahe,\n Kahe makawalu ke kai o Makaiwa.\n Aiwaiwa ka hekili poha i ka lewa,\n He ahikanana oe i na mea helu;\n He puaakela oe i na mea ike, 20.\n He ike na ka maka lalau ka lima.\n Nui ka pihe ke wawa nei\n Ke holo nei ka lohe i na moku.\n Moku ke kane kaawale ka wahine;\n Naha ka paa ka pili o Rusia. 25.\n Ua hala ke kai ka makamaka;\n Hoi no a noho i ka lai o Kona;\n Pau ka ike ana i ka hono o na moku\n I ka la ko Kailua o Lahainaluna,\n Aloha mai na hoa o ka la wela o Makalii. 30.\n Ua Ikaboda, ua hala ka nani,\n Ua hele ke kaikuaana makua o ka aina makamaka ole;\n He mau kieki kakou na ka makua hookahi,\n Malaila no kakou e hui ai,\n Aole he kaawale ana \u2019ku iloko olaila. 35.\n O oe no ka hiki mua o makou na ukali,\n He u, he aloha ia oe e L. L. Ua,\n Ka mea i hele aku la i ke ala koolua ole a ka moe.\n Ua hala ke kumu, pau ke a\u2019o ana;\n Moe kinowailua ke kaha ana \u2019ku nei; 40.\n Nei aku la i ka pali o Hooipo;\n Lilo aia i Wahinekapu,\n Ka hele ana aku nei a ke aloha\n E imi ana i na hoa kuka o keia kula panoa.\n Olo ka pihe e uwe ana 45.\n I ka makua o ka hale hoopili wale.\n I ka pili no a haalele mai;\n Popoi na umii hao a ka makani iluna.\n Hoolelele i na auneke a ke aloha,\n Ke hele nei a hanini iluna o Waialoha, 50.\n Aloha wale ke kahana loa oia nei\n I ke kula pili o Lele.\n Kaili ka hanu lele ke ea,\n Ua pau ka makani ka manao aloko,\n Hele kohana ke kinowailua. 55.\n Elua mea nani a loko e hana nei,\n O ke aloha ua hoi mai\n Ko kino uhane ua lilo e;\n Lilo aku la ia Kamalama ilalo.\n Malamalama ke alo pouli ke kua. 60.\n Papale na maka i ke aloha.\n Ke hoi nei ka uhane i ka malu niu o Lele:\n I ka malu kuwawa o Wailuku:\n I ka ua naulu noe anu o Kula;\n I ka ua noe uwahi moe i ke pili, 65.\n I piliia ka ua me ka la\n Ke anu hoi me ke koekoe.\n Hoi ka uhane i Maunahoomaha,\n Hoomaha i ka luhi i ka eha.\n I lu ia, eha wale ka nahele, 70.\n E ka manu ai lehua o Hauola,\n Ka ka punohu a ka ua i ka laau,\n Kuhi makou o oe ia, aole ka.\n He aka no ka uhane i hele i ka wanaao.\n I ka wehe ana o ke alaula malamalama. 75.\n Kani uina ka leo o ka manu iluna,\n Nei nakolo na kapuai o kou hele ana\n He mea kamahao ia no Maunapiku,\n He u he aloha ia oe la e.\n Aloha Lanihulipo i ka uwahi a ka lua; 80.\n Aloha maeele, maeele i ke anu,\n Huli kua huli moe i ke kula o Nahili;\n Hili hewa i ka pua ula mae a ka nahele;\n Haale mai ana kou aloha i ke kula o Limaloa,\n Aole loa e ike i ka mea maikai o ke aloha; 85.\n Aloha ke kai o Pailolo a me Kaiwi,\n Kahi au e holoholo ai.\n Hele aku la no oe me ka pomaikai;\n Noho kou mau pokii me ka waimaka;\n Ou poe kaikuaana me ka minamina; 90.\n Ou nui kini e kanikau nei,\n O au mau kumu e u nei.\n Na makamaka ia o kamahele\n Hele aku la ae nalo i ka malu o Kaawela.\n Kaawale makou ou pokii o ka hale noele, 95.\n E noele aku ana i ka apua paa o ka ike;\n O ka hale lewa ia o ka noiau,\n Hale hooilina ole o ka noonoo,\n He hooilina ka make no na kino\n He u he aloha ia oe la e. 100.\n Aloha nui oe e ka mea i hele aku la,\n E ike i ko ka aina lani a me kolaila puali\n Pau kou hiolani ana i na mea naauao.\n I ka papalua o ke kuea a me ka makolukolu o ke cuba;\n I ka hoopiha ana o ke kuea a me ka unuhi o na kumakaha, 105.\n I ka huinakolu me ka hoailonahelu;\n Moleanahonua me ke anahuinakolu;\n I ke anaaina me ka holoholomoku.\n Holo aku la oe e ike ia Ierusalema hou,\n Ke kuleanapaa ia o ka poe pono; 110.\n He ala hoolulu ia na ka makani\n A makou e kuleana hewa nei.\n He hiki mua oe iloko o na buke noonoo,\n Pau ka noonoo la ua lolii ke kino i ka moe,\n Moe lolii oe i ke one o Lahainaluna, 115.\n Maluna o Iesu ka hoola.\n E ala oluolu ai makou.\n\n\n\n\n\n\n\n\nLAMENTATION FOR LAHAINALUNA. [2148]\n\n\n Love to you Lahainaluna,\n The chief parent of the Hawaiian Isles,\n The beautiful golden garment of the poor;\n The glory of the orphans.\n You are the one greatly thought of 5.\n By the new students from Hawaii to Kauai.\n We are happy over your everlasting beauty;\n Our minds are ever longing\n Just to see your honored home,\n And your beautiful golden fence. 10.\n O Lahainaluna, love to you,\n Where wise men have dwelt,\n There were our hearts made ever glad\n With the shady trees of your grounds\n Where your brethren encamp around thee. 15.\n O Lahainaluna, love to you,\n The shelter of the learned.\n You have found a new chief\n For the residents.\n From you have come forth 20.\n The honored men of the Hawaiian government;\n From your bosom there were sent out\n Deacons and disciples of the Lord.\n O Lahainaluna, I love you\n Who brought out the goodness of the Hawaiian Kingdom. 25.\n Where shall I find the one you long to see?\n Let us consider the learned men\n From Hawaii to Kauai.\n Is it right to have the flag half-masted\n By the Hawaiian Kingdom? 30.\n The sumach flowers turn toward the plain of Puopelu\n Resting safely with the breeze, the aa,\n Here we are the orphans, longing to be with thee.\n O Lahainaluna, I love thee,\n The breast of the orphans. 35.\n You are the kawelu (grass) at the cliff of Nuuanu;\n At Nuuanu, the dividing line of knowledge,\n Seeking for you but never finding you.\n There you are at the Isthmus of Darien,\n Overlooking the Mediterranean Sea. 40.\n O Lahainaluna, I love you.\n You are the sounding twine of the shoemaker;\n You are the sledge hammer of the blacksmith;\n You are the compass of the navigators;\n And the mud-hen singing at mid-night. 45.\n I heard a noise while asleep and awoke,\n O Lahainaluna, I love you.\n You were a hunch-back among the chiefs;\n You were the consulting companion of the two winds,\n The moae and the hauapepee. 50.\n They are the originators of the kona,\n To hide away your love\n Across to the stormy sea of Cape Horn.\n O Lahainaluna, I love you;\n Thou art the misty rain of Lilikoi 55.\n That is agitating my heart.\n You have seen Waialeale,\n You were delighted with the water of Haunu,\n Lovely Kaala sublime in its beauty,\n It was the beauty of the land, 60.\n You are the fragrant flower of Ainahau, that is kissed in all lands.\n In the midst of people, and the jungle of Africa.\n I love the lehua blooming on the plain,\n Satisfied in the sojourn that was blessed by the red rain,\n Murmuring at Kanehoa. 65.\n You was a friend in time of trouble at Lahainaluna,\n Just like the pervading of perfumes\n Flying over to the calm of Lele.\n I jumped to embrace you, but could not find you\n You were at Ieheulani. 70.\n Beautiful lies the field of Kaiwiula.\n O Lahainaluna, I love you,\n The greatest in the Kingdom of Hawaii nei.\n\n March 30, 1853.\n\n\n\n\n\n\n\n\nKANIKAU NO LAHAINALUNA. [2149]\n\n\n Aloha oe e Lahainaluna,\n Ka makua alii o ko Hawaii paeaina,\n Ke kapa gula nani o ka poe hune;\n Ka lei alii o na keiki makua ole.\n O oe ka mea i manao nui ia 5.\n E na haumana hou mai Hawaii a Kauai.\n Ke olioli nei makou i kou nani pau ole;\n Ke iini nei no hoi na naau o makou\n E ake e ike aku i kou hale hanohano,\n Me ou pa gula nani. 10.\n E Lahainaluna e aloha oe;\n Kahi i noho iho ai o ka poe noiau,\n Malaila no hoi i hauoli nui aku ai ko makou manao\n Ma na laau malumalu o kou kahua hele\n Kahi e hoomoana ai o kou mau hanauna. 15.\n E Lahainaluna, e aloha oe,\n Ka puuhonua o ka naauao.\n Ua loaa iho nei oe he pali alii hou\n No na kupa Hawaii.\n Noloko mai hoi ou i hoopuka ia mai ai 20.\n Na kanaka hanohano o ke Aupuni Hawaii;\n Noloko o kou poli i hookuu ia mai ai,\n He mau luna haiola na elele o ka Haku.\n E Lahainaluna e aloha oe\n Ka mea e maikai ai ke Aupuni Hawaii. 25.\n Mahea la i huli aku ai kau mea i manao ai?\n Noonoo pu kakou i na kanaka noiau\n Mai Hawaii a Kauai.\n Pono anei ka hae hapa hoailona o ka make\n E ke Aupuni Hawaii? 30.\n Ka pua-nele-au nenee i ke kula o Puopehi\n I walea ka noho ana i ka pa aheahe a ka makani, he aa,\n Eia makou na keiki makua ole e ake aku ana e launa me oe\n E Lahainaluna, e aloha oe,\n Ka waiu o na keiki makua ole. 35.\n O ke kawelu ka oe i ka pali o Nuuanu;\n A Nuuanu huli ka palena o ka naauao,\n E imi aku ana ia oe aole ka oe i loaa.\n Aia ka oe i ka puali o Kaliena,\n E huai aku ana i ke kai o Kaikahonelua, 40.\n E Lahainaluna, e aloha oe.\n O ke kuaina kani ka oe a ka poe humu kamaa;\n O ka hamale kui hao ka oe a ka poe kui hao;\n O ke panana ka oe i waena o ka poe holomoku;\n O ka alae kani kuluaumoe ka oe. 45.\n Moe au a puoho lohe i ka halulu,\n E Lahainaluna, e aloha oe.\n O kahi kuapuu hele ka oe i waena o na \u2019lii;\n Ka hoa kuka ka oe o na makani elua.\n O ka moae a me ka hauapepee. 50.\n Na laua e hooluli ala o ke kona,\n I huna aku hoi i kou aloha\n I alo aku hoi i na lae ino o Kepahoni.\n E Lahainaluna, e aloha oe;\n Ka ua noe ka oe o Lilikoi 55.\n E hakoi lua nei ka puuwai.\n Ike aku la oe ia Waialeale.\n Walea aku la oe i ka wai o Haunu,\n Aloha Kaala he onaona i ka nani,\n He nani no no ka aina, 60.\n O ka pua ala oe o Ainahau i honi ia ma na aupuni a pau,\n I waena hoi o na wahi kanaka a me na auakua o Apelika.\n Aloha ka lehua aki popohe i ke kula,\n I walea ka noho ana i ka hoopiha ia e ka ua ula,\n Ke nu mai la i Kanehoa. 65.\n He hoa oe i ka la inea o Lahainaluna,\n Me he wai lukini ala ia e paoa nei\n Lele hoolahalaha aku la i ka lai o Lele.\n I lele aku wau e apo ia oe aole oe i loaa\n Aia ka oe Ieheulani. 70.\n Nani ke kula o Kaiwiula e waiho nei.\n E Lahainaluna, e aloha oe,\n Ka mea ihiihi ma ke Aupuni Hawaii nei.\n\n\n\n\n\n\n\n\nA LOVING SONG FOR THE SEMINARY.\n\n\n Deep regards, seminary, our mother of education,\n Our mother of this place,\n Our mother of the hot days,\n Our mother of the dust,\n Our mother of the cold weather that chills the skin, 5.\n The parent of the scattering rain,\n The mother of the grass glittering in the sun,\n Our regret for thee as thy children leave thee with love,\n My mother of the orphanage period in the hot and cold weather.\n Thou art cold, my love, 10.\n The sun was above and you were below,\n Regard to you, O united fame,\n My loving mother of the barren hill,\n My mother of the pleasant breeze,\n My mother of the sea-breeze, 15.\n My mother when at play,\n My mother when at work,\n My mother of the elule [2150] food,\n My mother in the ascent of steep cliffs,\n And the trail of Kuia and Makili, 20.\n My mother of the pattering lehua rain.\n Makili was the mother of the fog of Kuia,\n You were known by the things made by you.\n Be compassionate to the woman with child,\n The mother who conceives frequently, 25.\n You have conceived these four or five years,\n You have long conceived\n And your time of delivery is at hand.\n You fell ill O pregnant woman,\n The approach of birth is released, 30.\n The red rain of birth is near,\n Your time of labor is one of these days.\n My love to you and the rest of your children,\n Our love for our younger brothers,\n Our loving mother of the red dust, 35.\n Our loving mother, farewell.\n Farewell to thee, I return to the dry place,\n And the two-masted schooner which shadowed thee, farewell.\n Your face is hid, we cannot see you, our beloved,\n Our younger brother whom we love, who saw the place through you, 40.\n Ate at this hot and barren place.\n If I searched for you here I should find you,\n And by letters would you be found.\n Memories of school, devotion, lunch, roaming, sleeping, playing, and working time.\n If you searched there you would find us, 45.\n Memories of our parents, farewell to you all.\n\n\n\n\n\n\n\n\nHE MELE ALOHA NO KULANUI.\n\n\n Aloha ino o Kulanui ko kakou makuahine ma ka naauao,\n Aloha ka makua o keia wahi.\n Aloha ka makua o ka la welawela,\n Ka makua o ka lepo,\n Aloha ko kakou makuahine o ke anuanu lia o ka ili, 5.\n Ka makua o ka ua kawalawala,\n Ka makua o ke pili anapanapa o ua kula la nei la,\n Aloha ino no hoi oe o haalele kau mau keiki ia oe la, ea aloha,\n Aloha kuu makuahine o ka wa makua ole ua pili ia ka la, ka wela, ke anu,\n Ke koekoe ia oe la, e aloha, 10.\n He la ko luna o oe ko lalo,\n Aloha oe e kaulana huipuia,\n Aloha ka makua o ke kula panoa,\n Kuu makua o ka makani olu,\n Kuu makua o ke aheahe a ka aa, 15.\n Kuu makua o ka paani ana,\n Kuu makua o ka hana ana,\n Kuu makua o ka ai ka elule.\n Kuu makua o ka piina ikiiki o na pali,\n Ka holo o Kuia ame Makili, 20.\n Kuu makua o ka ua kanikani \u2019lehua.\n Makiki ka makua o ka ohu noenoe o Kuia.\n Ua ike ia oe ma na mea i hana ia nou.\n Aloha ka wahine hapai keiki,\n Aloha ka makuahine hapai pinepine. 25.\n Ua hapai iho nei oe i keia mau makahiki eha a elima,\n Ua loihi kou hapai ana\n A ua kokoke mai kou wa e hanau ai.\n Hoiloli iho la oe e ka wahine hapai,\n Hemo mai la inaina hanau keiki, 30.\n A ua kokoke mai ke kuakoko e hanau ai.\n E hanau ana no nae oe i keia mau la.\n Aloha oe a me kau mau keiki i koe,\n Aloha ino na kaikaina o kakou,\n Aloha ka makua o ka lepo ula, 35.\n Ka makua aloha, aloha.\n Aloha oe ke noho iho ke hoi nei ma ka maloo,\n A ma ka moku kialua huna ka huina ao uli ia oe la e, aloha.\n Nalo na maka pau ka ike ana ia oe, e aloha,\n Aloha na pokii o kakou i ike ia keia wahi ia oe la e! 40.\n Ai no i keia kula wela e au.\n Ina i huli ia oe ma keia wahi e loaa no,\n A ma na palapala e loaa no oe.\n Aloha ke kula ana, ka pule ana, ka ai ana, ka hele ana, ka moe ana, ka pani ana, ka hana ana,\n Ina oe i huli malaila, e loaa no, 45.\n Aloha na makuakane o kakou, aloha oukou a pau.\n\n\n\n\n\n\n\n\nA SONG FOR LAHAINALUNA.\n\n\n You are Lahainaluna,\n The parent of the educated,\n You were organized with wisdom.\n And thy works therefore are indeed good.\n You are the foremost in Hawaii here, 5.\n You are in an elevated place,\n Your several buildings also are always clean.\n Your fence and roads are good.\n You are, Lahainaluna,\n The father of the orphans, 10.\n A friend of the friendless,\n A light to shine in the dark place,\n A guide for the unknown places.\n You provide the food for famine lands.\n You are, Lahainaluna, 15.\n You are a sharp two-edged sword,\n Separating the darkness\n Of all these islands.\n Alas, O Lahainaluna,\n You are filled with wisdom, 20.\n You have the knowledge and the skill.\n You are Lahainaluna, the one I love,\n You are also desired\n By all the well educated people.\n\n April, 1841.\n\n\n\n\n\n\n\n\nHE MELE NO LAHAINALUNA.\n\n\n O oe e Lahainaluna,\n Ka makua oe no ka naauao,\n Ua hookumuia oe me ke akamai.\n O kau mau hana hoi he maikai no ia.\n O oe hoi ke pookela ma Hawaii nei, 5.\n Aia hoi oe ma kahi kiekie ae,\n O kou mau hale hoi he mea maemae no ia.\n O kou mau pa, a me na alanui, he maikai no ia,\n O oe hoi, e Lahainaluna.\n Ka makua no ka poe makua ole, 10.\n He makamaka no kahi makamaka ole,\n He kukui hoi no kahi pouli,\n He alakai no oe no kahi ike ole ia,\n Ia oe ka ai no kahi ai ole.\n O oe e Lahainaluna, 15.\n He pahikaua oilua oe,\n E hookaawale ana i ka pouli\n O keia paeaina a pau.\n Auwe oe, e Lahainaluna,\n Ua piha oe i ka naauao, 20.\n Ia oe no ka ike a me ka noiau.\n O oe e Lahainaluna, ka mea a\u2019u i aloha ai,\n Ua makemake ia hoi oe\n E ka poe naauao io a pau.\n\n\n\n\n\n\n\n\nA SONG.\n\nBY KAMAKEA.\n\n\n Beautiful Lahainaluna, the great school\n Where students are mingling,\n And the red dust is blown\n By the fickle upland wind,\n And the cold dews of the dawn from above 5.\n Cried out, asking, who were the teachers?\n Andrews and Clark were the teachers.\n Beautiful Lahainaluna the great school\n At the gathering of the students\n In the cool sea-breeze 10.\n And the hot sun glittering at noon.\n Students look well dressed in their best\n In their uniform of the seminary\n As they are parading about.\n A day for the students 15.\n [Was] the first Monday of the week,\n Friday was composition day,\n Thursday and Friday were trial days.\n My thoughts go back to Lahainaluna.\n To the enlightening flowers of the mind. 20.\n Wisdom reverts to Lahainaluna,\n The receptacle where teachers were stationed.\n Beautiful Lahainaluna the seminary.\n The white dining halls,\n And the glistening of the windows 25.\n At the rising sun from Pa\u2019upa\u2019u,\n And the clouds facing the windows.\n Beautiful are those red clouds,\n At the parting of the rain was seen\n Lahainaluna nestled in the pili grass, 30.\n Whitening the plain of Lele,\n Glorying over lower Lahaina.\n The thought was lost,\n [It] almost returned to America,\n The place whence it came. 35.\n The sea is before your eyes.\n The bell rings early in the morning,\n At the breaking of the dawn of day.\n Awake, move, and go to devotion.\n The bell rang, the teacher entered, 40.\n After devotion a few minutes of rest.\n The bell rang again, breakfast was ready.\n Kamakau was weeping,\n Having the routine tasks,\n Resting and praying. 45.\n After breakfast, time for work,\n Working with our hands for food.\n\n April, 1839.\n\n\n\n\n\n\n\n\nHE MELE.\n\nNA KAMAKEA.\n\n\n Nani Lahainaluna, i ke kulanui\n I ka hio a na kamalii,\n I ka hao mai a ka lepo ula\n I ka makani lauwili mauka mai.\n I ka hau anu o ka wanaao mauka mai 5.\n E uo e ninau, owai na Kumu?\n O Aneru, o Kalaka, o na kumukula ia.\n Nani Lahainaluna i ke kulanui\n I ka uluaoa a na haumana\n I ka makani olu makai mai 10.\n I ka la ulili anapa i ke awakea.\n Nani na haumana i na wawae paikini\n I ke kapa komo like o ke kulanui.\n Ka hookakahele a na haumana\n He la no na haumana 15.\n Ka Monede mua o ka hebedoma,\n He la hai manao ka Feraide,\n He la hookolokolo kiko ka Tarede a me ka Feraide.\n Hoi ka manao i Lahainaluna,\n I na pua hoolale a ka manao. 20.\n Hoi ka ike i Lahainaluna,\n I ka ipuholoholona a na kumu kahi i waiho ai.\n Nani Lahainaluna i ke kulanui.\n I ke keokeo mai a na halepuna,\n I ka anapa mai a na pukaaniani 25.\n I ka la hiki mai ma Pa\u2019upa\u2019u,\n I ke ao pa pono mai i ka pukaaniani.\n Nani wale ia ao ula,\n I naha ka ua i ike\n Lahainaluna noho i ke kulapili, 30.\n Hoaiai ana i ke kula o Lele,\n Kei ana iluna o Lahainalalo.\n Ka manao ua nalowale,\n Ane hoi i Mareka (Amelika),\n I kona wahi i hele mai ai. 35.\n Ke kai alo i ka maka.\n Kani ana ka bele i ka wanaao,\n I ka wehe ana o ke pewa o ke ao.\n E ala! E eu! E hele i ka pule.\n Kani ka bele komo ke kumu, 40.\n Pau ka pule hoomaha i na minute,\n Kani hou ka bele he bele aina ia,\n Ue ae nei o Kamakau,\n E mea ka paluku haina ma,\n Hoolai ka noho e pule ana, 45.\n Pau ka ai, hele i ka hana,\n Ka hanalima no ka ai.\n\n\n\n\n\n\n\n\nA SONG OF LAHAINALUNA.\n\nBY KIAIKAI.\n\n\n Beautiful art thou Lahainaluna,\n The trees that are grown on good soil;\n Grown and covered by thy leaves.\n Under thy shade everyone rests,\n Shading the places that were not shaded; 5.\n Darkening where nothing green was seen.\n Planted on uncultivated soil,\n That is why we call you a tree,\n Sheltering these islands.\n Thou art standing alone on this barren hill, 10.\n And this place was shaded by you,\n You are famous for your shade\n And loved also by the lands.\n For you were grown in the dark.\n The people of that place have raised you; 15.\n They have fed you\n With the things to develop you,\n Your leaves have grown and are beautiful,\n You must be stronger than all the plants.\n\n March, 1839.\n\n\n\n\n\n\n\n\nKAHI MELE IA LAHAINALUNA.\n\nNA KIAIKAI.\n\n\n Nani no oe e Lahainaluna,\n Ka ka laau i ulu ma kahi lepo maikai;\n Ulu a maikai kou mau lau.\n Malalo o kou malu na mea a pau.\n Ua hoomalu aku la oe ma kahi malu ole; 5.\n Hoouliuli aku la ma kahi uliuli ole.\n Kanu ia \u2019ku la oe ma kahi i kanu ole ia;\n Nolaila hoi kapa ia aku oe he laau,\n E hoomalumalu ana i keia paeaina.\n Ku iho la oe ma keia kula panoa, 10.\n A ua malu keia pae wahi ia oe,\n Kaulana aku la oe no kou malu,\n Ua aloha ia hoi ia e na aina,\n No kou ulu ana iloko o ka pouli,\n Na ko laila poe i hoala ia oe; 15.\n Hanai mai la lakou ia oe\n Me na mea e ulu ai oe,\n Ua ulu a maikai kou mau lau,\n E ikaika oe mamua o na mea ulu a pau.\n\n\n\n\n\n\n\n\nLAHAINALUNA SEMINARY.\n\nBY PAALUA.\n\n\n Of the Seminary seeking knowledge,\n It seeks to multiply, to subtract, to divide.\n Located there on the grassy plain of Lele\n [Is] the reflection of its glass windows.\n The misty rain is falling on the Puopelu plain, 5.\n The eyes of the people of Lahaina are attracted\n [And] they inquire:\n What is that object of Lahainaluna\n That is glittering on the plain of Puopelu?\n It is the first time this wondrous thing of Lahainaluna is seen. 10.\n Turn, look at the wondrous object of Lahainaluna\n Shining and glittering forth.\n Go up and look, and see the beauty of Lahainaluna,\n You will see the Seminary building and the wondrous things\n Where the learned people reside, 15.\n [And] will see the dormitory of the students.\n\n March 8, 1839.\n\n\n\n\n\n\n\n\nKULANUI LAHAINALUNA.\n\nNA PAALUA.\n\n\n O ke Kulanui imi akamai,\n Nana i imi ka hoonui, ka hoolawe, ka puunaue,\n Ke noho mai la i ke kulapili o Lele\n Ka hulalilali a na pukaaniani.\n Ke kewai la e kahe ana i ke kula o Puopelu, 5.\n Kaha ka maka o ke kanaka o Lahaina\n Ninau ae la;\n He aha la kela mea o Lahainaluna\n Ke hulali mai la i ke kula o Puopelu?\n Akahi no a ikeia keia mea kupanaha o Lahainaluna, 10.\n E huli, e nana i ka mea kupanaha o Lahainaluna\n Ke alohi anapa mai la.\n E pii e nana, e ike i ka nani o Lahainaluna,\n I ike aku au i ka hale Kulanui a me na mea kupanaha\n Kahi o ka poe naauao e noho ai. 15.\n I ike aku au i ka hale moe o na haumana.\n\n\n\n\n\n\n\n\nA LAMENTATION.\n\nBY KAAUEPAA.\n\n\n Affection,\n Affection, my companion,\n My companion in the cold and the chill;\n My companion in the heat of the day;\n My companion of childhood; 5.\n My companion from the floating land;\n Love, my companion, weep.\n My companion of uninhabited region;\n My companion seeking things mysterious,\n Seeking American people of education; 10.\n Brought hither from foreign lands.\n Love to you, O my companion;\n My companion peopling the uninhabited region.\n Beautiful are the proud flowers,\n Beautiful are the shade grown flowers. 15.\n When well opened\n The patch owner rejoices\n In his flowers here.\n\n July 13, 1840.\n\n\n\n\n\n\n\n\nHE UWE ALOHA.\n\nNA KAAUEPAA.\n\n\n Aloha,\n Aloha ku\u2019u hoa,\n Ku\u2019u hoa i ke anu a ke koekoe,\n Ku\u2019u hoa i ka wela o ka la,\n Ku\u2019u hoa pili kamalii, 5.\n Ku\u2019u hoa mai na aina lewa,\n Aloha ku\u2019u hoa u.\n Ku\u2019u hoa o kahi kanaka ole,\n Ku\u2019u hoa imi i na mea pohihihi,\n I imi ia e ko Amerika poe naauao, 10.\n I lawe ia mai mai na aina e mai,\n Aloha oe e ku\u2019u hoa.\n Ku\u2019u hoa hoolau kanaka o kahi kanaka ole.\n Nani na pua hoomahie,\n Nani na pua ulu malu, 15.\n I mohala maikai ai\n Olioli ka mea kihapai\n I kana mau pua nei.\n\n\n\n\n\n\n\n\nLUNALILO.\n\n\n Moving, the heavens fell by the rolling of Kieleula,\n By the sweet voiced lunihini in the woods.\n By right the chief could not say anything\n From within Hinawaikolii.\n The central precious tax of the upper Haea 5.\n To raise up red Malani so as to be heard.\n He was from Kalanipulei;\n As the chief stood forth, nine prostrated,\n Divided through the prostration they escaped this,\n The eyes reverted not on seeing clearly, 10.\n I went on, tired of him.\n Here you are.\n\n Kona was lazy for the sun was hot,\n Huehue was enjoying the gentle land breeze,\n Not wearied by the hand of Hikuhia. 15.\n The standing staff of Mailehahei\n Shielding only those having confidence.\n What are you doing there, Keawaawa?\n You came back by the aalii leaf road,\n Kamakuhi smelling fragrant flowers of Kapuulena. 20.\n Let us look, he is here;\n He was meek, gentle was his living\n In receiving these good things, sitting quietly.\n Here you are.\n\n\n\n\n\n\n\n\nLUNALILO.\n\n\n Naue hina ka lani na ke kaa Kieleula,\n Na ka lunihini leo lea i ka nahele.\n Na ka pololei kani kua ole na \u2019lii.\n Mailoko mai o Hinawaikolii.\n Ka onohi palalahiwa i ka uka Haea 5.\n Ka ea Malani ula i kau ka lohelohe,\n Na Kalanipulei ia nei.\n Na ka lani ke ku mai eiwa ka moe.\n Moku loko i ka moe a ua ola onei\n Hoihoi ole ka maka ke ike aku, 10.\n Hele hoi au a molowa iaia,\n Eia la\u2014oe.\n\n Molowa Kona ua wela i ka la,\n O Huehue kai apo\u2019a e ke kehau,\n Kaumaha ole i na lima o Hikuhia. 15.\n Ke kalele ku a Mailehahei\n Hilinai wale iho no i ka hilinai.\n Heaha kau e Kaawaawa o laila?\n E hoi mai oe i ke ala lau alii,\n Kamakuhi hanu pua ala o Kapuulena. 20.\n E nana e kakou, eia ianei,\n Ua akahai, ua kakuu mai ka noho.\n I ka hiki o nei mea maikai he noho malie,\n Eia la\u2014oe.\n\n\n\n\n\n\n\n\nBEAUTIFUL LAND OF HAWAII.\n\nBY NUUANU.\n\n\n You are pleasant toward strangers;\n You are kind and loving,\n Your nights have no rain, it is calm also,\n A safe refuge art thou for ships;\n You give them rest in their troubles. 5.\n Hawaii has gained a victory, yet only an island,\n Bare above, nothing growing,\n Jehovah caused things to grow,\n He produced the growing plants.\n Beautiful and lovely are the isles, 10.\n He distributes benefits;\n The soil is rich;\n Every plant is growing well,\n The taro, the potato, the yam,\n Whereby hunger is appeased. 15.\n The water-melon and the cane are good,\n They are desirable products;\n The cotton is good,\n It brings riches to men,\n Hope for Hawaii\u2019s future. 20.\n Have a mind to go there,\n The people are kind, not angry,\n It is finished to crumbling.\n\n September, 1839.\n\n\n\n\n\n\n\n\nNANI NA AINA O HAWAII.\n\nNA NUUANU.\n\n\n He oluolu kou i na malihini;\n He lokomaikai me ke aloha,\n Aole ou po ua, ua noho malie hoi,\n He puuhonua maikai oe no na moku;\n Ia oe no e maha, lakou pilikia. 5.\n Ua ea Hawaii he moku wale no,\n Olohelohe ko luna, aohe mea kupu.\n Na Iehova i hoopuka mai,\n Nana hoi i hana i na mea ulu.\n Nani he maikai ka aina, 10.\n Ua hookupu maikai mai oia;\n He momona ka lepo;\n He kupu maikai na mea kanu,\n He kalo, ka uwala, ka uhi,\n He mea ia e maona ai. 15.\n He maikai ka ipu, ke ko,\n He mau waiwai maikai ia,\n He maikai ka pulupulu,\n Ko ke kanaka pomaikai ia,\n Lana ka manao ia Hawaii. 20.\n Manao e holo ilaila,\n He oluolu na kanaka, aole huhu,\n Ua pau a elu.\n\n\n\n\n\n\n\n\nSONG BOOK OF KALAIKUAIWA.\n\nIN HEAVEN IS POLOULA.\n\nBY KALAI OF KONA.\n\n\n There in heaven is Poloula, the chief star,\n The twinkling star,\n Fluttering in the cross of the sky.\n Keawe and Kalanikauleleiaiwi,\n The line of chiefs from out of the East, 5.\n The banana field that stood in the time of Pukea,\n The small parent who radiates Kahualoa.\n Kalanikupuapa the high chief, the ancestor,\n Springing forth the joy and desire\n To seize the hand, confirming the voice 10.\n That this is my lehua field.\n Here you are.\n There in Mana [is] the shadow, the mirage,\n Searching for Kalama Kopii,\n Found at the fifth of Ainaike, 15.\n A work of the residents of Limaloa,\n Erecting houses at Papiohuli.\n The house of the thick cloud at Kaunalewa was finished,\n The ridge bonnetted by Kalauamaihiki.\n So you have come over here, 20.\n I have gone to seek food\n For our house warming,\n Here you are.\n\n\n\n\n\n\n\n\nBUKE MELE NA KALAIKUAIWA.\n\nKA LANI POLOULA.\n\nNA KALAI O KONA.\n\n\n Aia i ka lani Poloula, ka hoku alii,\n Ka hoku maka imoimo,\n I hulili ma ka pea o ka lani.\n O Keawe o Kalanikauleleiaiwi,\n Ka lalani alii puka mai ma ka hikina, 5.\n Ka e\u2019a maia i ku i ka wa o Pukea,\n O ka iki makua nana e kaa Kahualoa,\n O Kalanikupuapa i ka laninui, ke kupuna,\n Kupu mai nei ka olioli me ka makemake\n E lalau ka lima e hooko i ka leo 10.\n O ka\u2019u kula lehua noia,\n Eia la oe.\n Aia i Mana ke aka! ka wai liula.\n E imi ana ia Kalama Kopii,\n Loaa i ka hapa lima o Ainaike, 15.\n He hana ka ke kamaaina o Limaloa.\n E kukulu kauhale ana i Papiohuli,\n Paa ka hale a ka naulu i Kaunalewa,\n Ke kaupaku ia la e Kalauamaihiki.\n Ua hiki mai ka oe ianei, 20.\n Ua halaau i ka imi mea ai\n I mea komo no ka hale o kana,\n Eia la\u2014oe.\n\n\n\n\n\n\n\n\nHAKALELEPONI.\n\n\n The bitter gourd had protection of chiefly kapu,\n The fragrant shrub of the stream,\n The chief\u2019s pillar it was of Kaka\u2019e.\n A retinue, gathered compassionately for the Kakaalaneo,\n A water-course dam for the noisy place. 5.\n There was the wonderful chief\u2019s residence\n For the kapued stream of Kamakaalaneo.\n The house was silent and empty, no people;\n The bed was not used,\n Perhaps onward in the small room, 10.\n Here you are.\n\n The heavens turned back, the chief turned front,\n Turned from Keaka the chief\u2019s tree,\n The ancestral ohia from the woods,\n The mamaka sprouting field of Piilani, 15.\n Plucked [by] the resident the leaves call.\n The overturned leaf of the kapu;\n Kapu of Kauwaunui, the flute.\n Go [thou] according to the urging of the desire;\n The mind leading the body, 20.\n But you would be tired of the love,\n Here you are.\n\n Here am I, the kuahine rain,\n Raining in the woods of Kaau,\n Joining friendly the dews of Keehu, 25.\n The dew drops of the misty cloud,\n Dripping to flood, floating the nene blossoms,\n For the teasing kupukupu in the Waikoloa,\n Working craftily on the plain of Kanoenoe,\n Deceiving the native born resident of that place; 30.\n The many above Kokoloa.\n When you called the meal was finished,\n You were famished with hunger,\n You had better have some salt,\n It is the best there is. 35.\n Here you are.\n\n\n\n\n\n\n\n\nHAKALELEPONI.\n\n\n O ke kamanomano alii kapu ka uhi,\n Ka aala makahinu o ke kahawai,\n Ka pela \u2019lii noia a Kaka\u2019e.\n He kini haehae ahu no ke Kakaalaneo,\n He pani mano wai no ka halulu kahi, 5.\n Nolaila mai ka noho kupanaha \u2019lii,\n No ke kahawai kapu o Kamakaalaneo.\n He neoneo wale no ka hale, aohe kanaka.\n Waiho wale iho no kahi moe,\n Eia \u2019ku paha i na rumi liilii, 10.\n Eia la\u2014oe.\n\n Kaakua ka lani, kaa alo ke \u2019lii,\n Kaa mai Keaka ka laau alii,\n Ka ohia kumakua mai i ka wao.\n Ka hoowaa ulu o mamaka o Piilani, 15.\n Kapaipai ke kupa oha ka lau;\n Ka lau kahulihuli\u2019a o ke kapu,\n Kapu a Kauwaunui ka ohe.\n O hele i ke koi a ka makemake;\n Ke kono a ka manao i ke kino, 20.\n O oe no nae ke luhi ana i ke aloha,\n Eia la\u2014oe.\n\n Eia \u2019u e ka ua kuahine,\n E ua nei i ka nahele o Kaau,\n Au hoolaua o Keehu wai kehau, 25.\n Ka huna wai kehau a ke kiowao,\n I kulu kio, halana i ka pua o ka nene,\n Ne ke kupukupu hone i ka Waikoloa,\n Hana maalea i ke kula o Kanoenoe,\n I puni ke kupa, ke kamaaina o laila; 30.\n Ke kini mauka o Kokoloa.\n Ea mai nei oe ua pau ka ai ana,\n Oki loa oe i ka pololi,\n E aho no ka pu paakai a\u2019e,\n He ma\u2019u noia, 35.\n Eia \u2019la\u2014oe.\n\n\n\n\n\n\n\n\nKAIAHUA.\n\n\n Fly above the relentless path of the wind,\n Sickened by [the] head rain of Ikuwa,\n Treading the borders of Kaawela,\n At the eyeball of Manohina at Makalii,\n The women above Nuumealani, 5.\n At the heaven cross of Kuhana heaven\n In the flowering thicket of Laumalahea\n That called me to you in your day [of] rejoicing.\n If you got angry your chin was firm;\n Becoming indignant your mouth closed, 10.\n Extended the long lizard tongue.\n This man was displeased with you.\n What kind is it? the thing is rubbish,\n Here you are.\n\n Perhaps scattered 15.\n There at Kaukini [is] the bird-fearing fire,\n A fire bewildering birds for Pokahi\n That were snared above Kaawana.\n A fish-net it is of Kamaino,\n A bag (of Hasai) gathered fog from the mist. 20.\n The net is spread in the smoke,\n The fish is seized by hand of Puawalii,\n A chief whose love is a curiosity to us,\n An awa passer, an accuser,\n A river-mouthed lobster for him and I. 25.\n Here you are.\n\n\n\n\n\n\n\n\nKAIAHUA.\n\n\n Lele iluna ke ala ino a ka makani,\n Hooliliha i poo ua o Ikuwa,\n Hehi hele i ka lihilihi o Kaawela,\n I ka onohi o Manohina a Makalii,\n O na wahine iluna o Nuumealani, 5.\n I ka pea lani o lani Kuhana,\n I ka uluwehiwehi lau pua o Laumalahea,\n I hea mai oe ia\u2019u i ko la lealea.\n (Huhu iho oe ku ko nuku),\n A hiki mai ka ukiuki paa ko waha, 10.\n (Hemo ke lelo loa o Pelo),\n Wahawaha keia kanaka ia oe,\n (Heaha ke ano, he opala ia mea),\n Eia la\u2014oe.\n\n (Puehu paha). 15.\n Aia i Kaukini ke ahi kanai manu,\n He ahi kanalio manu no Pokahi\n Ke hoohei \u2019la i luna o Kaawana,\n He upena mahae ia na Kamaino,\n He eke (a Hasai) hului ohu na ka noe. 20.\n Ke kuu \u2019la i ka upena o ka uwahi,\n Hei ka ia lauahi lima o Puawalii.\n He alii ke aloha he milimili na kakou,\n He a\u2019e awa he pii poo,\n He ula ai nuku na maua me ia nei. 25.\n Eia la\u2014oe.\n\n\n\n\n\n\n\n\nKEOHOKALOLE.\n\nBY MAKUE.\n\n\n The chief\u2019s girdle is sacred to a chief.\n Liloa was girded with the girdle of great power,\n The girdle that compassed Umi the chief.\n Chiefs outspread to ten descendants;\n Descendants set aside for Kanikawi 5.\n Whose were the four burning ancestors.\n A sacred chief\u2019s countenance had Kauhi, governor of Kama.\n You are from Kamalua, the love discerning man.\n Because he had many friends he went forward,\n He went forward and backward. 10.\n Here you are.\n\n Kawaikini resembled Waialeale,\n Resembled and agreed at Maunalima,\n Boasting of the fine lehua buds,\n Wishing perhaps to hear Hauailiki 15.\n Regarding the work of Kukalakamanu.\n I have affection for Aipo,\n A longing for a sight of Kahelekua.\n The hunger troubles of Koianana\n Measure it, place its full length, 20.\n Covering the width and breadth\n To completely satisfy your desire.\n Here you are.\n\n\n\n\n\n\n\n\nKEOHOKALOLE.\n\nNA MAKUE.\n\n\n O ke Kaailani kapu na he \u2019lii,\n Kaa mai Liloa ke kaa i ulu nui,\n O ke kaai mawaho o Umi ke \u2019lii.\n Na \u2019lii lau manamana i umi ka pua;\n He mau pua wae ia no Kanikawi, 5.\n Nona na kupuna ahi eha.\n He maka lani kapu no Kauhi aimoku a Kama.\n Mai Kamalua oe \u2019ke aloha i ke kanaka,\n I na ia na la he hoa lehulehu\n He hele imua, hoi ana i hope, 10.\n Eia la\u2014oe.\n\n Hookohu Kawaikini i Waialeale.\n Ua hookohukohu i Maunalima,\n Ke kaena \u2019la i ka lehua maka noe,\n E ake paha e lohe Hauailiki 15.\n I ka hana wale a Kukalakamanu.\n He aloha ko\u2019u ia Aipo,\n O ka ike wale aku ia Kahelekua.\n Ka haiki pilikia o Koianana\n Anana ia kau i pau ka loa, 20.\n I pau ka laula me ke akea\n Pau pono iho \u2019la no kou makemake,\n Eia la\u2014oe.\n\n\n\n\n\n\n\n\nMOEHOLUA.\n\n\n The chief is the chosen warrior, skin-striped by the kapu,\n The kapu of Kukona of Ahukinioloa,\n [The] sacred road from Kahiki\n Comes [to] the chief, the eatable rough fish skin.\n Kaulua-heavenly-altar-sacrifice, the chief. 5.\n The fish of the fish-pond of Kinilau\n That were caught by the hook of Manaiakalani\n Do not praise the men.\n The one who desired\n The maile as a bed room for the auhau. 10.\n The resident is signaling at the fire-place;\n The all-absorbing altar of the fire at Makuaiki,\n Seeking the swelling Pueo, the decoration.\n Odorous mokihana, the fragrant plant of Makana\n With my companion Kaana at Waialoha. 15.\n There is at Honopu, Waikanaka,\n A man to love should you see [him],\n A companion for the lonely place,\n The close companion who is residing here.\n Here you are. 20.\n\n\n\n\n\n\n\n\nMOEHOLUA.\n\n\n O ka lani ke koa ili ohiili onionio i ke kapu,\n Ke kapu o Kukona o Ahukinioloa,\n Alalaa mai Kahiki\n Hiki ka lani ka ia ili kalakala ili ai.\n O Kaulualelemohailani ke \u2019lii, 5.\n Na ia o ka pa ia a Kinilau,\n I hoolou ai i ka makau o Manaiakalani.\n Mai hoolanilani i ke kanaka,\n Ka mea nana i makemake\n He lumi moe ka maile no ka auhau. 10.\n Ke kuehu mai \u2019la ke kupa i ka momoku;\n Ka lele makawalu a ke ahi i Makuaiki,\n E imi ana i ka liko Pueo, ke hei,\n Noenoe mokihana ka ihu anu lauae o Makana\n Me o\u2019u hoa Kaana i Waialoha. 15.\n Aia la i Honopu i Waikanaka,\n He kanaka ke aloha i ike oe,\n He kokoolua no kahi mehameha,\n O ke hoa pili no ia e noho nei,\n Eia la\u2014oe. 20.\n\n\n\n\n\n\n\n\nKANAINA.\n\n\n The kaona flower befogs the sky,\n Hanging in the smoke-house of Kanaloa Kuaana.\n The red bird with two sharp defenses,\n Struck by the spurs of Makakaualii,\n The red makoko octopus in the deep sea. 5.\n Bones of Maka hung out in the rain.\n The weapon that excelled in length\n Was Kane of the Iwilani rain,\n Like the great heavens was the love.\n The beating of the heart pained, 10.\n The twisting hurt across the man\u2019s back,\n Here you are.\n\n Nuuanu is turned to the wind;\n The hands have seized the kiowao rain\n Contending with Leleaanae. 15.\n Waipuhia was well pleased,\n The haao rain resounded with laughter;\n [The] kukui consorted with the ahihi;\n With the kamakahala wreath of Malailua.\n I am exceedingly ashamed of you 20.\n By your going around taking my name\n When I flew by as a runner.\n Here you are.\n\n\n\n\n\n\n\n\nKANAINA.\n\n\n Ka pua kaaona maka uwahi ka lani,\n I kau i ka hale uwahi o Kanaloa Kuaana.\n O ka moa ulahiwa i paku lua ka oi,\n I ku i ke kakala o Makakaualii,\n O ka hee makoko ula i ke kai eleele. 5.\n O iwi kau i ka ua, a Maka,\n O ka hia i pakela ka loa\n O Kane i ka ua Iwilani,\n Me he lani nui la ke aloha.\n Ke kuikui i ka houpu a eha. 10.\n Eha ka hilo ka pea kua o ke kanaka,\n Eia \u2019la\u2014oe.\n\n O Nuuanu ua huli i ka makani;\n Ua lalau na lima o ka ua kiowao.\n E aumeume ana me Leleaanae 15.\n Ua komo ka lealea ia Waipuhia,\n Ke kani nei ka aka a ka ua haao;\n Kukui haele me ka ahihi;\n Me ke kamakahala lei o Malailua.\n He lua ole kuu hilahila ia oe 20.\n I ko lawe hele i ko\u2019u inoa\n Pulelo ana \u2019u me he wahi kukini \u2019la,\n Eia la\u2014oe.\n\n\n\n\n\n\n\n\nLOVE CHANTS.\n\n\n Kalolou is another chief who stands visible,\n A cudgel is the quivering fish-line of Kanaloa;\n A gasping for breath of Kane.\n The contending forehead that day;\n Kanehoalani of Kauahoa, 5.\n My companion which accompanied Kihi of Kauahoa was he,\n Not an assistant; you are the one who seeks knowledge.\n With you as companion the tears would flow,\n Shortened is the sleep for spiritual possession.\n He is indeed sleeping, 10.\n Careless and to no purpose,\n Just listening here and there\n And retaining much that is worthless.\n Love is what he should keep,\n To rejoice should he touch flesh; 15.\n A dazzling leaf, a concealed veil of his;\n A skin which strikingly resembled Mano\u2019s.\n It is Mano of the sacred awa-root,\n The sacred hill, to be appeased when the kapu is properly observed.\n Where is the station that will give him peace? 20.\n The bosom only is satisfied by union,\n With its being touched by man\n And in the confusion takes on the color of his skin.\n Ruddy is the war crier on the day of battle,\n The skin is [like] that of Kama; 25.\n A countenance of a most sacred child-chief, a wonderful chief.\n Hard indeed is its sacredness when it is used,\n Deprived of the seizure of the night, is destitute;\n Thou art gone, the true sun.\n When the excitement arrived I fell with thee, 30.\n We fought and came near rebelling,\n We came near fighting on your account,\n But you are not behind me,\n Yet I am unduly excited for your love.\n\n\n\n A lover is the large headed cloud on the plain of Kema,\n It is hanging above Kamahualele,\n Simply appearing hitherward\n Is the spirit of my lover.\n I thought it was your voice making reply; 5.\n It came to me wet and weak with flowers in its hand.\n Return, look after me, lest you regret\n And say it is for him to look after his own.\n How I love the call of the young geese,\n\n It cried on account of the cold as it crept along; 10.\n It is thoroughly wet with the cold of the dew.\n It is simply waving from below the sea,\n And increasing is the kookoolauwahine (wind),\n My companion in the calm of Puna,\n Of the plain of Kahunanahai; 15.\n A lover in the house\u2014the long house,\n From the pili flower-treading rain of waahila.\n Makahuna is ashamed,\n I hid it so as to be secure,\n But my tears revealed it and it became known. 20.\n We are known, my love,\n The love was known without any voice,\n Yet I longed for your coming;\n On your coming a house is here,\n Let us enter where it is warm. 25.\n\n\n\n The expansion of the smoke;\n When it smokes there are birds, if it\u2019s bird smoke,\n This is a night for smoking birds on Kaukini.\n The multitude of fowlers of Pokahi\n With nets without hoops by Puawa\u2019lii. 5.\n A chief is the bird-fire for Kaauana indeed.\n I cried until I was short of breath\n When I heard that my lover had a companion;\n On my arrival the companion was gone,\n My bed was given for their desire 10.\n Which caused this person to dwell with love.\n At Apua is the lama bud,\n It is being covered over by this misery,\n The light mountain fog of Kaolina\n At the cliff of Hakuna in mountain fastnesses, [it] is crying, 15.\n Repenting and offering my body a recompense\n For the endearment which we have enjoyed;\n For the endearment which rejoiced my heart toward you and\n Possessed me with gentle love\n And made me love the person in the presence 20.\n Of the lover! Here is a lover, a woman who talks of evil.\n I see that my companion has become strange,\n He does not recognize me, his companion in sin, yet here I am.\n I am going to meet my wind companion\n In the days at Kualani kini, 25.\n [A] companion at Waikupolo.\n I am saddened, for evil lurks within.\n\n\n\n Loving is the water which moistens\n the edge of the cloud,\n It is welling over in tears,\n Weeping at the beach until out of breath;\n Weeping from the beach to the uplands to be quieted.\n The cry is a rain, it is raining from the beach to be quieted in the uplands, 5.\n Quieting the bud of the wild kalo;\n A rain which feeds the baskets of kalo blossoms,\n The kalo with hard roots standing in the lehua,\n Lehua kalo at the lehua uplands in Kona.\n Laukona cane is the cane growth above, 10.\n Here it is, born and held on high;\n It is the wonder of yesterday,\n Gladdened long ago for the attachment was great,\n Entangled outside of the vine.\n\n\n\n The heavens are darkened, greatly darkened by the rain,\n Covered with blackness is the mountain,\n The mountain of Leleanae.\n The head of Lanihuli is crown turned;\n Is facing the wind. 5.\n O ye wind, there is fragrance.\n What would you, haao, the rain wreathing the kamakahala\n Which has matured above Keki?\n The leaves grow, the flowers develop large,\n Nurtured by the rain of Nuuanu. 10.\n O thou cold, what is it?\n\n\n\n The shadow of the chief arose lobster like,\n Bathing in the water of the clouds in heaven.\n It has grown large and is trailing,\n The rain cloud is a benefactor to Kona.\n I feel sorry for Kona, it is hurt, it is sweltered by the sun. 5.\n The plain of Kailua is sore,\n It is struck on the side by heat as\n a child untied and left to himself.\n The rocks toward the sea lie by themselves,\n Nothing to disturb them,\n The breast of the calm is not panting, 10.\n The face wet and slippery with dew,\n The dew of the ice from the mountain,\n A water without body by the wind,\n Just simply wetting the food\n To give life to the food of Wainae. 15.\n Let there be a resting so that\n The pangs of love would be assuaged,\n And the weariness of desire\n That is yours,\u2014to desire until it is placed in your quiver,\n When within there is a friend, a call 20.\n issues forth, here I am.\n\n\n\n\n\n\n\n\nHE MAU MELE ALOHA.\n\n\n O Kalolou ia lani ka i ku mea,\n O ka newa ka kolili aho o Kanaloa;\n O ke kaahiki mauliawa o Kane,\n O ka naenae hoa na lae ia la,\n O Kanehoalani a Kauahoa, 5.\n Kuu hoa i hoohoa\u2019i o Kihi kapua a Kauahoa ia,\n Aohe hoa; o ka hoa imi akamai oe.\n O oe no ka hoa e hua ka ue,\n Nainai hoi ka moe hoomanamana.\n He moe la ka i ana, 10.\n Ka lau a hikaua,\n E hoolono ae ana i o ia nei,\n Nui wale hoi ka mea e malama\u2019i.\n Ka ukana e malama\u2019i o ke aloha,\n E hoolea i na he pa kino lau; 15.\n He lau kolii he paku ia ia;\n He ili aai i kohu no Mano.\n O Mano ia o ka puawa kapu,\n Ka pue kapu he kena ka ke kapu wale i pono.\n Auhea ka pahu e malumaluhia\u2019i oia? 20.\n Ua ono wale ke alo i ka pili na mai,\n I ka pa kanaka ana mai.\n Pioloku ai kohu ai ka ili,\n Ehu o ka la kaua no ka la kauehu,\n A Kama ka ili, 25.\n He ili lani hiwauli, he lani ku hao,\n Nahao na moe ke haona nei.\n O ka haona o ka po nele ia, ua nele,\n Hele oe ka la io.\n Hiki ka inoa kaeo hina wau mamuli ou, 30.\n Kaka anehe maua e kipikipi.\n Mai hakaka la maua ia oe,\n Aole ka oe mamuli ou,\n Kaeo hewa ana a\u2019u i kou aloha.\n\n\n\n He ipo ke ao poo nui i ka laula o Kema,\n Ke kau mai la maluna o Kamahualele,\n Ke lele wale mai no ia nei\n Ke kahoaka o kuu aloha.\n O ka\u2019u ia e manao nei o ko leo i ka pane ana mai, 5.\n Pa iho ia\u2019u eloelo nawali au ka pua o ka lima.\n Ho\u2019i, mai nana oe ia\u2019u o aloha oe aunei,\n Ke i mai iaia no paha ke kii i ka ua.\n Aloha wale ke oho pua o ka nene,\n Ua ue wale i ke anu i kokoloea 10.\n Ua pulu ko u i ke anu a ka hau,\n Ke ahe wale mai la no mai lalo ke kai\n A ulu ke kookoolauwahine.\n Kuu hoa i ka la o Puna,\n I ke kula wale o Kahunanahai, 15.\n He ipo i ka hale halauloa,\n Mai ka ua hehi pua pili waahila.\n Hilahila o Makahuna,\n I huna no wau e nalo,\n Hai kuu waimaka i kea, 20.\n Ikea kaua e ke aloha.\n Ua ike no i ke aloha po loa i leo,\n He ake ko hiki mai,\n A hiki mai oe he hale ko onei,\n Maloko nei kaua ka mehana hoi. 25.\n\n\n\n O ka liko o ka uahi\n Uahi nae manu uahi manu e\n Poahi manu o Kaukini e\n O ke kini lawaia manu o Pokahi\n Upena kuku ole o Puawa\u2019lii 5.\n He \u2019lii ke ahi manu no Kaauana au e\n Uwe wale no au a pau ke aho\n I ka lohe ana mai he hoa ko kuu aloha ala\n Ea ana a\u2019u ua lilo ka pili\n Ua haawi kuu moe i make ai 10.\n I noho ai nei kanaka me ka \u2019loha\n Aia i Apua ka liko o ka lama\n Ke hina ia aku la e ka maino\n E ka noe ohu mauna o Kaolina\n I ka pali o Hakuna i na au mauna e ue ana 15.\n E mihi ana i kuu kino i uku\n No ka moe i moe iho nei a\n No ka moe i hauoli ai kuu manawa aa ia oe a\n Uluhia maoli e laka ke \u2019loha\n Aloha ia aku i ke kanaka i ka maka 20.\n O ka ipo eia he ipo he wahine haina ino\n Ua ino mai la ka ua hoa la\n Ike ole mai nei ia\u2019u a maua i moe hewa la eia hoi\n E hoi ana a\u2019u e pili i kuu wahine makani\n I na la i Kualani kini 25.\n Hoaloha i Waikupolo\n Poele a\u2019u la ua loko ino.\n\n\n\n Aloha ka wai kio i ka maka o ke ao;\n Ke hoohalokoloko mai la e ue,\n Uwe no i ke kai a pau ke aho;\n Ue no mai kai a hala i uka.\n He uwe he ua, he ua hoi mai kai a uka, 5.\n Hoonana i ka maka o ke kaluulu;\n Ka ua hanai kihene apu pua kalo,\n Na kalo uia a hao kumaka lehua,\n Kalo lehua mauka o lehua a Kona.\n Ko laukona maka ulu o na ko i luna, 10.\n Eia la a hanau ka luna;\n Ka hao i nehinei,\n Ua olioli i kahi ko iki ole la ka pili,\n Hihia iwaho o ka hue.\n\n\n\n Polani po hewa i ka ua,\n Eleele panoa ke kuahiwi,\n Ka mauna o Leleanae.\n He panepoo no Lanihuli,\n E haliu ana i ka makani. 5.\n E ka makani e he ala,\n Heaha kau e ka haao e ka ua lei kamakahala\n Ua makua i luna o Keki.\n Ulu ka lau kaha ka pua,\n Maawe i ka ua o Nuuanu. 10.\n E ke anu e heaha la?\n\n\n\n O kupu hawawae ke aka o ke \u2019lii,\n He auau i ka wai maka opua i ka lani.\n Ke koiawe ae la he makua,\n He makua ke ao ua no Kona.\n O Kona kau aloha, ua eha, ua pepehiia e ka la, 5.\n Ua napele ke kula o Kailua,\n Ua pa aoao i ka wela me he keiki mai hana hemo la.\n Hemo haalele ke a o ke kai,\n Waiho malie wale iho no,\n Naenae ole ke alo o ka lai, 10.\n Alokele pahee i ke kehau,\n Kehau wai hau no ka mauna,\n He wai kino ole na ka makani\n Ke hoomau wale no i ka ai,\n I ola ka ai o Wainae. 15.\n Auhea no la i na lea iho e\n Ka oopa a ke aloha,\n Ka malohilohi i ka makemake\n O kau ia o ka makemake a komo he pua la.\n Maloko i makamaka e hea mai ai owau e. 20.\n\n\n\n\n\n\n\n\nODE TO LOVE.\n\n\n A wicket-gate is Nuuanu for the wind;\n A threatening blackness for the wind-driven rain;\n A stone fenced pond for the kioao;\n For my anae, at Leleanae.\n There above is Waipuhia\n With my aholehole at Lanihuli,\n Which swim in great numbers in the waahila rain.\n Say, eat.\n Shame abides with the masterless fishermen,\n For the fish-baskets have been taken away,\n Leaving only the coarse receptacles.\n\n\n\n\n\n\n\n\nHE MELE ALOHA.\n\n\n Hana makaha [2151] Nuuanu na ka makani [2152]\n He paulihiwa [2153] na ka ua haao [2154]\n He loko pa pohaku no ke kioao [2155]\n Na ku anae [2156] no Leleanae,\n Ai la iluna o Waipuhia. [2157]\n Me a\u2019u aholehole [2158] i Lanihuli.\n Ua holo a nui i ka ua waahila, [2159]\n A\u2014i, e\u2014a, [2160]\n Hilahila [2161] ka noho ana o ka lawaia haku ole.\n Ua ohi\u2019a [2162] ka ipuholoholona a pau;\n I ahona i ka inaluahine hoi a.\n\n\n\n\n\n\n\n\nSONG TO HIIAKA.\n\n\n The high surf-pit breaks upon the shore;\n It bursts on high, breaking pointedly by the storm.\n With deafening noise the lehua of Kaniahiku roars,\n The woman who consumes the lehua of Kaumu.\n The rocks bubble till they hurt, 5.\n By the seizures of the fire sported with by the puulena wind.\n The island is drawn up; the land is flattened down;\n The sky is lowered; the mountain is thrown into surf;\n The ocean broken up, Kilauea overflows.\n Say, Papalauahi becomes a cave. 10.\n Pele pierces her body; the hail,\n The rain that cometh from heaven.\n The earth travels in an earthquake,\n The hailstones fall with confusing noise;\n Then Puna rises up on high. 15.\n Low is the growing pillars of cloud.\n The upland of Keahialaka is like a sandy colored blossom,\n Girdled by the fire of Waiwelawela\n Of the crater, eh\n Woe betide those that near the crater dwell. 20.\n\n\n\n\n\n\n\n\nHE KAU [2163] NO HIIAKA. [2164]\n\n\n Apopoi, [2165] haki kaikoo, ka lua, [2166]\n Haki ku, haki kakala, [2167] a ka ino.\n Paia [2168] kuli, uwo lehua, no Kaniahiku [2169]\n Wahine ai lehua o Kaumu [2170]\n Kupukupu, [2171] a eha ka pohaku [2172] 5.\n I ka uwalu [2173] a ke ahi i ke kaunu [2174] a ka puulena [2175]\n Huki ka moku, [2176] papapa ka aina.\n Haahaa ka lani, kaikoo ka mauna. [2177]\n Ha [2178] ka moana, popoi [2179] Kilauea.\n Halelo o Papalauahi [2180] e\u2014 10.\n O mai Pele i o [2181] na kino, ka hakikili, [2182]\n Ka ua mai ka lani mai.\n Nei ka honua i ke olai,\n Haka Ikuwa [2183] ka poha koeleele,\n Ku mai Puna kiekie, 15.\n Haahaa ka ulu a ka opua, [2184]\n Pua [2185] ehu mai la uka o Keahialaka,\n Pa-u [2186] i ke ahi Waiwelawela,\n O ka lua e.\n Aloha ua poe la o uka o ka lua e. 20.\n\n\n\n\n\n\n\n\nODE TO KAIKO.\n\n\n Borne aloft is the water by the wooden viaduct,\n The water that is borne by the wiliwili of Poloiea,\n That the food of Keaokuukuu may find nourishment.\n From the water is the food of Kamananui;\n From Kawaihapai even to Kaena.\n A disturbed thought exists within thee there,\n Fire rages within, it flames with desire to sleep,\n The bones are wrung through desire,\n The praise of Haaheo is a puukauila,\n Thou art proud indeed.\n\n\n\n\n\n\n\n\nHE MELE NA KAIKO. [2187]\n\n\n Auamo [2188] i luna ka wai haka laau [2189]\n Ka wai a ka wiliwili [2190] o Poloiea,\n I ola ka ai o Keaokuukuu. [2191]\n I ka wai ka ai o Kamananui.[2191]\n Mai Kawaihapai[2191] no a Kaena.\n He ena [2192] \u2019loha kou e noho mai la,\n Ua \u2019hi loko [2193] ua lapalapa [2194] i ka moe.\n Ua uina [2195] ka iwi o ka makemake,\n Ua puukauila [2196] na io o Haaheo. [2197]\n He heo no e. [2198]\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] These several dances are described as follows: Laau, a\nstick-beating dance; pahu, with drum accompaniment; puniu, with ulili,\nor rattle-gourd accompaniment; pailani, similar to the puniu; pahua in\nwhich the performer dances in zigzag course; apiki, wherein the dancers\nattempt to entertain the spectators with buffoonery; alaapapa, a dance\nconfined to a certain spot where the movements are executed.\n\n[2] Waha pala, a contemptuous expression, applied to an ignoramus, a\nblather-skite.\n\n[3] Inaina (liquor amnii), bag of waters.\n\n[4] Akua iliili, where pebbles (one or more) spread out by the kahuna\nfor consultation as to the will of the gods upon the object petitioned\nfor.\n\n[5] Unihipilis are the departed spirits of relatives or friends which\nare supposed to be hovering near, and differ from aumakuas, ancestral\nguardian spirits that wander to distant realms. When required by\nsorcerers for malevolent acts or influences, the unihipili spirits were\nthe ones sought, never the aumakuas.\n\n[6] Pule palo, sincere prayers. A prayer is said to be a pule pulo that\nends with \u201cAmama, ua noa;\u201d it is used to designate the truth of the\nstatement or object of the prayer. Kepelino designates it as \u201cA prayer\nin which the deity was called on to raise up the spirits of the dead\ninhabiting eternal night, or chaos,\u201d which is commonly alluded to in\nHawaiian traditions as the night of Kumuhonua; and such spirits were\ncalled the ancestral deities of darkness.\n\n[7] It appears to have been a custom, and practised to some extent in\nmodern times, for certain false kahunas to seek to benefit from a\nwell-to-do person at child-birth by flattering auguries of safe\ndelivery and life to the mother, as against would-be plotters for their\ninjury or death.\n\n[8] The priests and people looked upon rain attending a petition as a\nfavorable response, hence their rejoicing.\n\n[9] Flowing blood, as shown in other Hawaiian narrations, is held to\nindicate a prosperous future for the child.\n\n[10] The term used here, \u201cThe pig is killed,\u201d has reference to an\nancient expression indicating the infantile period had passed and,\nfiguratively speaking the pig was killed in recognition of that fact.\n\n[11] Lapauila, door-post, is given erroneously. The object being to\nobserve the auguries of the heavens the natural position would be the\ndoorway or door-sill.\n\n[12] Not all heiaus were suitable temples for the performance of the\ncircumcision ceremonies.\n\n[13] Kualaea priest, he who oversees the colored earth basin.\n\n[14] Kahalaalaea priest, one with face marked with colored earth.\n\n[15] Night of Kane was the twenty-seventh of the lunar month; Lono, the\ntwenty-eighth, and Mauli the twenty-ninth.\n\n[16] Anything of pig name at times was apparently substituted for swine\nofferings\u2014in this case blocks of wood marked to resemble swine\nfeatures. Leaves of the grass kukaepuaa, or the small mullet termed\npuna amaama were aids of Kamapuaa, the demigod.\n\n[17] Lupa haalele, secret burial or disposal.\n\n[18] Nui-akea, appended to the names of each of the four major gods,\nimplies universal greatness; supremacy.\n\n[19] Kakalo for kalokalo, a supplication to the gods.\n\n[20] Prayer for rain, and indication of approval of the services.\n\n[21] Expressions of preparation for effort.\n\n[22] Response of readiness until victory is won.\n\n[23] Kauo in the sense used here was a sustenance for the priests\nduring the night services in hand, rather than a support.\n\n[24] The waipa was a prayer of supplication, while the kuwa was for the\ncompletion of a duty. The character of the kuwa is not clearly\nunderstood.\n\n[25] Kolii, was the name of a ceremony attending the landing of a chief\nwith his god and people.\n\n[26] The major gods (of which Ku was one) were never seen, but were\nimpersonated by various images.\n\n[27] The lananuu was the tall kapa covered structure of usually three\nplatforms which stood in front of the altar of the heiau, whereon the\npriest and king stood during a sacrificial service. The high priest Koi\nconducted Capt. Cook to one of these, supposedly to participate in a\nservice.\n\n[28] The House of Papa adjoined sacrificial temples only.\n\n[29] The priest conducting the hono service ceremonies.\n\n[30] Waha hewa mai has reference to tattling, backbiting gossips.\n\n[31] Elieli, a closing phrase of prayers, which may be understood to\nmean entirely, profoundly, completed, etc.\n\n[32] Noho mua, sit down front.\n\n[33] Name of a good or favorable aha\u2014a prayer connected with a kapu.\n\n[34] Opelu, a species of mackerel (Decapterus pinnulatus).\n\n[35] Uhe board in the temple on which to receive offerings.\n\n[36] Two mahamahas (gills) refers to the two sides of the fishnet as\nnamed house, or side of Kaloa, and Hiu.\n\n[37] Lele, not in the sense of flying or jumping, so much as reached,\nor conveyed.\n\n[38] Hilo (to twist), the first night of the new moon.\n\n[39] Kauo, a prayer for a special blessing at the makahiki ceremonies.\n\n[40] The kauila was a sacrificial offering at the close of a kapu.\n\n[41] Mohalu, when the moon was twelve days old.\n\n[42] Feeding the stars and moon with petitions.\n\n[43] Laau-ku-lua, the nineteenth of the lunar month.\n\n[44] Mea ona of the original may be a clerical error for ono, which\nwould be natural in a variety of good savory things of a feast, as\nagainst awa the only intoxicant of old time, although this latter was\nan alii\u2019s beverage.\n\n[45] Lono was the makahiki god.\n\n[46] Uhau, a food product now unknown, possibly an early name for the\nluau, the general accompaniment of baked pork.\n\n[47] Hanaipu the feeding of a god with the person who carried it.\n\n[48] Portions of the original lost.\n\n[49] Ahi, albicore (Germo sibi).\n\n[50] Lou, this named deity is not met with in other Makahiki festival\naccounts and is possibly a slip of the pen for loa, the long god.\n\n[51] Malani, a shortening of Mahealani, the sixteenth of the month.\n\n[52] Laau, name of the eighteenth day of the moon; literally, wood,\ntrees, timber; therefore as the days of the year returned so the forest\ngrew.\n\n[53] The posts which support the ridge.\n\n[54] Cloud formation, representing animals, humans, fish, etc.\n\n[55] This series of papers on the sorcery priesthood by a recognized\nHawaiian writer of rare talent, compiled several months apart are given\nas written, though somewhat in duplicate. The first paper being brief,\nits subjects will be found more extended in the later compilation. The\nauthor, S. N. Haleole, died in Honolulu, September 22, 1866.\n\n[56] This has reference to stewardship of a tract or tracts of land,\nthe konohiki of an ili or ahupuaa, whose tenure of office was ever\nsubject to the whim, fortune of, or change in the district chief, who\nin turn held under the king. Even a well-cultivated ili giving\nsatisfactory tax returns of its products was, as likely as not, to be\nthe envy of sycophant followers of the chief who would seek to supplant\nhim.\n\n[57] Puhiokaoka; puhi, blow; okaoka, reduced to powder; broken up fine.\nThe term implies one having multiple power, even as the wind in\nsweeping away all particles of dust.\n\n[58] Amio, liable to gusts of wind from the rear; whirlwind, etc.\n\n[59] Mihiauau, sorrow, lamentation.\n\n[60] Iole is that part of the Kohala district occupied by the\nProtestant native church and mission premises.\n\n[61] This was a Hawaiian Society formed in response to a call by S. M.\nKamakau, to collect traditionary material for publication in the native\npress at that time, and in aid of Fornander\u2019s researches.\n\n[62] \u201cLaieikawai,\u201d or Lady of the Twilight, was published serially in\nthe \u201cNupepa Kuokoa\u201d in 1865 and 1866, and is looked upon as the finest\nexample extant of Hawaiian writing.\n\n[63] Two important divisions were omitted in the original, viz.: that\nof medical practice for bodily ailments, and temple architects for the\nweighty matters of the mind, in the locating and designing of heiaus to\ninsure the favor of the gods on the aims and ambitions of the king. On\na selection of the proper site by the kuhikuhi puuone for the erection\nof the structure desired by the king, whether for questions of war or\nother serious subject, he would trace out its form and plan upon a\nsurface of sand, hence the name puuone, sand heap.\n\n[64] Awa was religiously taught as being the most essential offering to\npropitiate the favor of the gods. In sorcery practice it was the custom\nto dip the index finger in the liquor and snap it in the air, at the\nsame time repeating the prayer: \u201cO ye gods of the east, west, north,\nand south; ye gods above and below, ye gods all around, here is your\nportion.\u201d\n\n[65] Maunu (bait) was any article or substance that had belonged to the\nperson aimed at; whether of finger or toe-nail, tooth, spittle, lock of\nhair, particle of clothing, or such like.\n\n[66] Aihamu, to eat refuse food; an epithet of reproach applied to\nanaana priests more than others.\n\n[67] To qualify for defence of the king against a subtle foe by this\npower of fear and superstition.\n\n[68] Imi haku, literally, \u201clord seeker\u201d, was one who sought a new chief\nwith the motive of self-betterment rather than for rendering protective\naid. Thus the priests Nunu and Kakohe sought out the ward of Kaoleioku\nto learn their chances under Umi, compared with Hakau\u2019s ill-treatment\nof them.\n\n[69] The tenure of office of a konohiki must ever have been one of\nuncertainty, beset by rival claimants to chiefs\u2019 favors and play upon\nhis fickle fancies, hence the esteem of a kahuna who could foretell the\ncoming of such an event.\n\n[70] Leleopu, this termed unfavorable house situation is based on the\nsupposition that the spirits from the cliffs could leap upon and too\nreadily enter the dwelling to dispossess its tenants.\n\n[71] Holua, the name of a sled and game therewith in coasting down\nhill; also its runway, or path. Its application to a house located as\ndescribed might be the fear or possibility of its sliding down the\nhill, though it would not apply to the next paragraph.\n\n[72] This is on the ancient idea that \u201cthe king can do no wrong;\u201d a\nclear recognition of one law for ruler and another for his subjects.\n\n[73] The sugar refinery referred to was the old custom house, a\nthree-story coral building which stood below Queen street, at the foot\nof the newly opened Smith street. The structure was torn down in the\nwater-front improvement of 1904.\n\n[74] Peleula is that section of Honolulu between Nuuanu and Pauoa\nstreams from Vineyard street to where the streams join at Kukui; named\nafter a lizard goddess who was successfully wooed by Palikea, the\nsacred chief of Koolau.\n\n[75] Sand-crab hole: As an ohiki\u2019s hole is open to all dangers, so an\nimproper house location was termed a \u201clua ohiki\u201d, the building being\nopen to attacks of sickness, or other misfortune.\n\n[76] Kaalaa, a small tract of land, at entrance of Pauoa valley.\n\n[77] This cleansing fire of the priest was rather the ceremonies\nincident to the offerings which required fire in their preparation.\n\n[78] The services of cloud interpreters and weather prophets, as will\nbe seen in this division, were in frequent demand and required the\npriest to be a close weather observer to distinguish, among the\nforty-five or more cloud-signs of their category, the omen to fit the\ninquiry. That some became expert in their interpretations speaks for\ntheir observing faculties. Kaopulupulu, the prophet-priest of Waimea,\nOahu, was one of the most famous, whose predictions from cloud omens of\nthe overthrow of Kahahana by Kahekili, though it cost him his life,\nnevertheless, came true.\n\n[79] Hinano, the creamy white blossoms of the pandanus.\n\n[80] The horizon was the border of heaven to a Hawaiian.\n\n[81] Makole, a term usually given to a person with inflamed eyes. Its\napplication to the rainbow has reference to its flaming color. Kualii,\non one occasion, was called a \u201cmakole\u201d for his brilliant robes.\n\n[82] Or authority for it, perhaps.\n\n[83] It is not shown which of the two alaes is here under the ban of\nthe priest, the white, or red (but probably the latter), both of which\nfigure in Hawaiian mythology, the red being credited as \u201cthe first that\nstole fire from the gods and gave it to the natives hence its crimson\nfrontal knob where the feathers were burned away by the sacred\nfire.\u201d\u2014Henshaw\u2019s \u201cBirds of Hawaiian Islands.\u201d\n\n[84] The prominence of this worthy chief of Kona and coincidence of his\ndeath at time of a tidal wave was sufficient to attribute remarkable\nforesight to Kaili.\n\n[85] Luakalai, a halo around the sun, or moon; an omen of serious\nmoment.\n\n[86] Thunder out of a clear sky.\n\n[87] Since the sign referred to royalty, and its meaning should not be\nspoken of unless inquired for by the king, the interested party would\nnaturally wish to confer with the omen interpreter, so sends his kahu\nto \u201cfetch him.\u201d\n\n[88] Stories abound illustrative of ancient Hawaiian belief in these\ncloud, rain and rainbow omens being positive indications of the\npresence of royalty or high rank. The legend of Laieikawai contains a\nnumber of instances. History of Umi, and Legend of Kahalaopuna are\namong others containing like examples.\n\n[89] Onohi, the eyeball; the center of a thing.\n\n[90] This is somewhat of a misnomer, massage treatment having to do\nmore particularly with tired bones and aching muscles, the term for\nwhich is lomilomi, and in the practice of which Hawaiians were known\nexperts.\n\n[91] Somewhat of the osteopath order.\n\n[92] The hoounauna, or sending priest, has been designated also as a\nmessenger priest. An akua hoounauna was termed a messenger god, whose\npriests claimed the power to send his spirits on messages of service\nfor good or ill, according to circumstances. The author calls aumakuas\nin this division evil spirits, probably for the reason that at the\nhands of these priests revenge and envy were the basis of their service\nrather than the guardian nature, originally applied to ancestral\nspirits, though as these multiplied with the ages and were recognized\nor acknowledged in certain trees, birds, animals, fish, insects, etc.,\nit is seen how a malevolent or benevolent deity may be chosen to meet\nthe special needs of any case.\n\n[93] This was a division of sorcery having power to kill, as in anaana.\n\n[94] Milu, the name of an ancient chief noted for his wickedness on\nearth is now, according to Hawaiian mythology, lord of the lower\nregions. (Andrews\u2019 Dictionary.) Hence, priests of that realm.\n\n[95] Makani, or wind priest; sorcerers supposed to possess directing\npower over mystic spirits.\n\n[96] An investigator (Rev. Jas. Bicknell) of the practice of sorcery\namong Hawaiians, as revived about 1880, termed the hoonohonoho priests,\naccording to the views of their dupes \u201cdispensatories of spirits of\ndeceased persons.\u201d The work of the sending or messenger priest he\nclassed \u201cwitchcraft.\u201d\n\n[97] Maunu (bait) was any article, however small, belonging to, or that\nhad been worn by one, the possession of which by another gave him great\npower for evil. This notion was the \u201cstock in trade\u201d of \u201cpraying to\ndeath.\u201d\n\n[98] The gods of fishermen were many, though Kuula predominated on all\nthe islands except perhaps Hawaii, as koas or altar places to this\ndeity dotted all the sea-coasts around. Laeapua was Lanai\u2019s.\n\n[99] Farmers, like the fishermen, and in fact all callings had many\ngods, of which Ku in several of his attributes held supreme\nrecognition. Kukaoo, god of husbandry; Keaoaui, cloud god; Kukulia, for\ndry, and Kukeolowalu for wet culture.\n\n[100] This must have reference to certain modern structures, as no\ndoorway of a Hawaiian house was arched. Hoaka was one of the kapu days.\n\n[101] Huna, hidden; concealed.\n\n[102] Kuloa, hoomanao, mohai; offering, generally applied to the first\nfruits of labor devoted to some good cause. In early days people set\naside a part of their first products as a kuloa, or offering to the\ngod. Its application here probably refers to the first treatment of the\nvines and hoeing of the hills, to win the favor of the gods. Kuloa, to\nplant.\n\n[103] Full moon; name also of a star.\n\n[104] This has reference to the short time of darkness, the night\nfollowing the full moon.\n\n[105] The native account deals with the night and day as one.\n\n[106] These were known as Laau-ku-kahi; Laau-ku-lua, and Laau-pau.\n\n[107] Muku, cut off; anything cut short; when the moon entirely\ndisappeared the month ended.\n\n[108] This was a subject that claimed much attention of the Hawaiian\nmind, and was a fruitful source of revenue to priests for their\ninterpretations of these omens.\n\n[109] This corresponded to May-June of the old Hawaii calendar, as it\nis to be borne in mind these are lunar rather than calendar months.\n\n[110] The month of June-July.\n\n[111] Makalei, name of a plant said to be found on Molokai, the root of\nwhich in ancient time was used to attract fish by placing it at the\ngates of fish-ponds, located near the sea; thought to have magnetic\npowers. The shrubs auhuhu (Cracca purpurea), and akia (Diplomorpha\nsandwichensis) were stupefying or poisonous plants used as a mixture\nfor certain kinds of reef fishing.\n\n[112] July-August.\n\n[113] August-September.\n\n[114] September-October.\n\n[115] October-November.\n\n[116] November-December.\n\n[117] December-January.\n\n[118] January-February.\n\n[119] February-March.\n\n[120] March-April.\n\n[121] April-May. This departs somewhat from the table of Hawaiian\nmonths as adopted by Dr. W. D. Alexander in his \u201cBrief History,\u201d as\nsome of the Hawaiian names of this paper differ from those of his list.\n\n[122] The \u201ctraveler\u2019s branch\u201d must have reference to the most prominent\nor farthest reaching branch on any side, as indicating the disposition\nof the tree to fall.\n\n[123] The term haule makawalu used here means that though numerous the\nspears fell harmlessly before him.\n\n[124] Pikoi, a stone or hard-wood weapon fastened to a cord, used in\nrobbing and plundering.\n\n[125] These were all temples of human sacrifices. Leahi\u2019s temple, named\nPapaenaena, a walled and paved structure, 70\u00d7130 feet, with terraced\nfront. Destroyed about 1856.\n\n[126] This is allegorical; fish referring to the enemy to be surrounded\nby the net of the king\u2019s forces for which conflict their strength\n(salt) was to be reserved, or (continuing the vision), the omens being\nunfavorable, the warriors were to be restrained from venturing into the\nconflict.\n\n[127] Lama (Maba sandwichensis) was a specially designated wood for the\nhouses and other structures of the temple, and in certain ceremonies\nits leaves were required for the thatching, and branches for\ndecoration.\n\n[128] This service was for the waihau, or hooulu ai temples, not the\nheiaus wherein human sacrifices were offered.\n\n[129] The gods of the Makahiki festival were carried in the procession\non long and short poles, the long god to circuit the island, the short\ngod only its district. This was at the annual tax gathering period. On\nthe return of the akua poko, the bonfires of Puea were lit on the hill\ntops as a signal to fishermen that no canoes should put to sea till\ntheir bright flames should cease.\n\n[130] This was an aha or service, somewhat akin to hulahula in its\nsolemnity, though not in severity; the former being observed during the\nday, the hulahula at night.\n\n[131] One of the dedicatory services of a sacrificial temple.\n\n[132] The Hakuohia was a section of selected ohia, for a special\npurpose in the temple and held so sacred that its bark even was not to\nbe scratched in its conveyance from the forest.\n\n[133] One having also the skill of a puuone. This is for the erection\nof a luakini, or sacrificial temple.\n\n[134] Kamakau, the historian, describes the procedure as follows: \u201cWhen\nthe priest and the king reach the selected ohia tree, Kumakua, the\npriest seizes a young pig and causes it to squeal at the same time\nreciting the prayer for felling the ohia. Then the king seizes the two\nfamous axes of ancient time from the gods, and touches the tree. Then\nthe chiefs with another axe will cut down the tree and trim off its\nbranches to a finish. The pig, coconut and the covering shall then be\nburied at the base of the felled tree, whereupon this and that man\nshall shout, after which the pigs are baked and the logs cut to\nlengths. * * * When the feast is ended the fragments remaining, with a\nhuman victim, are taken into the forest and at the root of the\nprominent selected ohia the body, called the \u2018man of Mauhaalelea\u2019, is\ncut in pieces and all are buried together.\u201d\n\n[135] Pou-a-manu; this also was a term given the post set up marking\nthe place of the human sacrifice just above referred to.\n\n[136] A section of the pavement of the heiau smoothed off with pebbles.\n\n[137] The paehumu here mentioned has reference to the row of images\nbefore the altar. The images around the outer walls of temples of\nsacrifice takes the same name. These were not held sacred, as idols,\nfor tradition credits Kawelo with taking the paehumu of a Waianae heiau\nfor firewood in preparing a feast for his warriors the night before\ntheir leaving for Kauai.\n\n[138] Moi, the chief or principal idol of a visible set in a temple.\n\n[139] A small house called Waica, in the more important heiaus, was\nwhere the king and priest entered to perform the aha ceremony (seeking\na favorable omen as answer to their petitions), after midnight.\n\n[140] Kamakau placed these temples as third class, some of which were\nlarge and some small, and designated the \u201ccommon people\u201d as \u201cthose who\nlooked after and worshiped the gods; the nightly praying people; those\nwho continued in daily prayer to the gods.\u201d\n\n[141] The trio of deities here appealed to were those supposed to\ngovern the electric storms: \u201cthe god of thunder;\u201d the \u201cgod who rent\nheaven,\u201d and \u201cthe lightning eye pained in the heavens.\u201d A slight\nvariant on this latter name, doubtless the same god, is shown on page\n74, Vol. IV.\n\n[142] There were several feather gods for services in the higher class\ntemples, each of which had its special powers. The more familiar in\nname that have come down to us are Kukailimoku, Kukalaniehuiki,\nKukeoloewa, and Kuhooneenuu. The feather god or gods were carefully\nkept in the mana house of a temple and only brought out for\nprocessional services of serious moment under its ritual.\n\n[143] Forgotten to be returned to the mana house.\n\n[144] Hewahewa was Kamehameha I\u2019s high priest, under whose ministration\nidolatry in Hawaii was overthrown, in 1819, on the accession of\nLiholiho as Kamehameha II.\n\n[145] A service of solemnity and severity. See No. 67, p. 150.\n\n[146] This prophetic utterance is allegorical, as seen in the paragraph\nfollowing.\n\n[147] Instead of the high chiefs being above the law as had been the\ncustom, they became amenable to the law.\n\n[148] To Moi is credited the preservation of the ancient form of\ntemples into which were subsequently merged the plans of Paao,\nintroduced from the South Pacific.\n\n[149] See Legend of Kana and Niheu, p. 436, Vol. IV.\n\n[150] Olaulau was more thorough cultivation than simply weeding.\n\n[151] Omuomuo, the bud stalk.\n\n[152] Puu, seed taro.\n\n[153] Oha, the sprigs or suckers.\n\n[154] Aae, the remaining shoots after the crop is pulled.\n\n[155] Ohiki, planting between, or in place of uprooted (pried over)\ntree ferns; hence the term. Such sections were termed pa pulupulu.\n\n[156] Kukaepuaa (Panicum pruriens).\n\n[157] Pakukui, literally, kukui fence. Decomposed kukui wood or leaves\nwere valued for fertilizing the soil, not that taro planting was done\nin the decaying tree trunk.\n\n[158] This Hilo method of taro culture would be termed ohiki.\n\n[159] Pulverizing the ground in lieu of plowing and harrowing.\n\n[160] A hand of bananas is the sectional cluster of a bunch of this\ntropic fruit, each carrying a dozen or more finger-like fruits, varying\nfrom six to fourteen successive hands or clusters to the bunch,\naccording to variety and fertility of soil.\n\n[161] The thirteenth day of the lunar month. Hua, among other things\nmeans seed, fruit, prolific, etc. It was appropriate in name therefore\nto select the day for opening the planting season, though experience\nfails to prove its truth.\n\n[162] Mahealani, the name of the day carries the question of place,\nmahea, not the product of the day.\n\n[163] Kulu, the seventeenth of the lunar month, signifies to drop\u2014as\nliquid\u2014not to lean over and drop to the ground from its weight.\n\n[164] This is a fortunate contradiction of the day of planting, ole\nmeaning nothing.\n\n[165] Hokeo is the long gourd for carrying one\u2019s kit; olo is the\nsmallnecked gourd used for injection purposes; hulilau is the smaller\ngourds of a household with suspending strings instead of a net for\nsuspending articles of food.\n\n[166] The ornamented gourds of olden times are so seldom seen now that\nit may be said to be a lost art. The markings having the appearance of\ntatuing, were done while the gourd was fresh and green, before the\nremoval of its outer skin, at times even while it was still on the\nvine.\n\n[167] Kahala, amber-fish (Seriola purpurascens).\n\n[168] A time of famine.\n\n[169] Hinalea, wrasse-fish (Thalassoma ballieui).\n\n[170] Opule, wrasse-fish (Anampses cuvier).\n\n[171] Aku, bonito (Gymnosarda pelamis).\n\n[172] Akule, mackerel scad (Trachurops crumenophthalma).\n\n[173] Oio, bone-fish (Albula vulpes).\n\n[174] Moi (Polydactylus sexfilis).\n\n[175] A\u2019u, sword-fish (Xiphias gladius).\n\n[176] Manini, surgeon-fish (Teuthis sandwichensis).\n\n[177] The fisher-folk\u2019s deities throughout the islands were simply\ncertain designated stones; in no case were they carved images.\n\n[178] Hahamau, a term for hand fishing by feeling for and seizing such\nas are found in rocky ledges of the sea-coast. It is not confined to\nnight search, though it is naturally governed by the tide.\n\n[179] Ready for quickly clutching, or closing upon the prey.\n\n[180] Heepali, small rock squid (Octopus).\n\n[181] Olali (Thalassoma purpureum).\n\n[182] Hou, snoring-fish (Thalassoma purpureum).\n\n[183] Awela (Thalassoma purpureum).\n\n[184] Niholoa, unclassed.\n\n[185] Manananalo, unclassed.\n\n[186] Paolakei, Paokauila, Paoluahine, all unclassed.\n\n[187] Holoholo, a running after, here and there, in one\u2019s search, hence\nthe name. The net here described is now known as upena poo, head net.\n\n[188] Alahee, known also as walehee (Plectronia odorata). The use of\nthis wood for a circular net frame, on account of flexibility, must be\nof young plants or slender branches, as the mature tree furnishes a\nclose-grained, hard and durable wood.\n\n[189] Uhu, wrasse-fish (Julis lepomis, Callyodon lineatus).\n\n[190] Kala, surgeon-fish (Acanthurus unicornis).\n\n[191] Uouoa, mullet (Chaenomugil chaptalii).\n\n[192] Manini, surgeon-fish (Hepatus sandwichensis).\n\n[193] Nenue, rudder-fish (Kyphosus fuscus).\n\n[194] Hinalea, wrasse-fish (Thalassoma ballieui).\n\n[195] Lauhau, butterfly-fish (Chaetodon quadrimaculatus).\n\n[196] Aama, crab.\n\n[197] Kikomo (not identified).\n\n[198] Halahala, not classed; a fish resembling the uhu except in the\ncolorings.\n\n[199] Aawa (Lepidaplois albotaeniatus).\n\n[200] Oopukai (Cirrhitus marmoratus).\n\n[201] Aniholoa, unclassed.\n\n[202] Awela (Thalassoma purpureum).\n\n[203] Ohua, wrasse-fish (Cantherines sandwichensis; Osbeckia scripta).\n\n[204] Paoo (Salarias, species.)\n\n[205] Aholehole (Kuhlia malo).\n\n[206] Wana and ina, sea-urchins.\n\n[207] Haukeuke, not classed.\n\n[208] Panuhunuhu, parrot-fish (Callyodon gilberti).\n\n[209] Kumu, goat-fish (Pseudupeneus porphyreus).\n\n[210] This is modern, as iron was not available till after Cook\u2019s\narrival, although in ancient time weke was the term for such metal.\n\n[211] Hawaiians like to dwell on the marvelous.\n\n[212] Hulihuli, searching; turning over.\n\n[213] Kukui (Aleurites moluccana). The chewed nuts produced the same\neffect on troubled waters as the modern use of oil.\n\n[214] Hau (Paritium tiliaceum). The bark of the hau in long strips,\nfurnished excellent material for heavy cord and even rope, made up\nwhile fresh and green, or if dried, by soaking it in water to render it\npliable. It was made by plaiting, rather than in twisted strands, and\nof such size as the purpose in hand required. It was with three cables\nof twelve strands of hau in the effort to haul the Cleopatra\u2019s Barge\nfrom her stranded position in the bay of Hanalei, in 1824, that the\nunaided muscular strength of an immense team of natives rolled the\nvessel over on her keel and broke off the mainmast to which the cables\nwere attached.\n\n[215] In both lau and bag-net fishing very fine-mesh nets are used. The\nlau is a rope with dry ti leaves\u2014three or four\u2014strung in it at\nintervals according to size. For convenience in handling, this rope is\nformed of ten fathom lengths, and when the ti leaves are inserted each\nlength is called a kumu lau. There may be as many as ten lengths used\nin fishing for ohuas, depending on the number of people participating,\nbut not less than four, one being required at each end of the lau and\none at each end of the net. At first the kumu laus are joined in the\ncenter, which point is marked by a slender stick some six feet long of\nabout an inch in thickness, called kuku. The laus which up to this time\nhave been dragged along in a bunch are then payed out from this central\npoint, each leader going in an opposite direction. The others divide,\nhalf going to one side and half to the other of the kuku, for the\npurpose of pressing down the leafed rope and at the same time pushing\nit forward. Having come to the end of their respective laus the leaders\nwork forward and gradually form a semicircle with the whole lau. On\narriving at a suitable place for laying the net, the head fisherman\ntakes hold of the kuku and shoves it into the sand, or rock, which is\nthe signal to stop pulling for a while. The shock of the kuku digging\ninto the sand is felt all along the lines. All halt in their places.\nThe kuku is then pulled out, parting the kumu laus, each of which is\nattached to the mouth of the net. The net is carried, partly dragged,\nin the water by two men, who follow the middle of the lau as shown by\nthe kuku. When the head fisherman signals to cease pulling awhile, the\nnet is spread out in position and the kumu laus are attached to it on\neither side of the mouth. At a given signal the leaders of the laus\ncome together; the lomi laus, those who press the leaves down, then\nwork forward so that in a short while the two sides form the fence to a\npathway leading straight to the mouth of the net. When the two leaders\ncome together they press the leaves towards the net. This is usually\ndone by one of them grabbing the two ropes which form the fence above\nreferred to and bringing them together, thus driving the fish towards\nthe net. This is the crucial moment and has to be done quickly so as to\ngive the fish no time to come back after striking the net. Care must\nalso be taken that the laus do not form \u201cpockets\u201d along their lengths\nlest the fish circle round in them and dive under them. The head\nfisherman meanwhile watches the mouth of the net and when no more fish\nappear the net is raised. In the daytime this method of fishing is\ncalled lau ohua. Ohua, puaula, hinalea, weke, pua oio, kumu, moano and\nother fish which abound in moss-covered shoals are gathered. In the\nnighttime this same kind of fishing is called lauahi. Larger fish are\ncaught such as kumu, puaula, moano, weke, nenue, uku, lobsters and\neels. Daytime fishing of the above on a large scale often going beyond\nthe reef into the deep sea is called lau lele. The method of fishing is\nthe same but it is more laborious.\n\n[216] Properly the word pula applies to the lau portion adjoining the\nnet collecting the driven fish; the clusters of hala and akia at\nregular spaces on the ropes are termed the lau as in the lau net\nalready described.\n\n[217] Hala (Pandanus odoratissimus).\n\n[218] Akia (Wikstroemia), of which there are several varieties.\n\n[219] The younger and elder canoes likely indicate relative size for\nthe division of the catch. These terms are not known to present-day\nfishermen.\n\n[220] As a rule the canoe owner received one-third of the catch, the\nhelpers (paddlers and fishermen) took two thirds. Fish are counted by\nfours, termed a kauna. This comes from the custom of seizing two fish\nat a time in each hand at their discharging or handling, each throw of\nthe hands being a kauna. The division of net hauls in fishing was of\nnecessity done on reaching shore, while line-fishing permitted this to\nbe done at sea, if desired, as the fish were caught.\n\n[221] Kahala, amber-fish (Seriola purpurascens).\n\n[222] This gives a depth of twelve hundred feet.\n\n[223] This method of fishing for uhu is not often practised now, for it\nis hard to obtain the original for a decoy. The more common method is\nby spearing.\n\n[224] Maomao, unclassified, is a yellowish fish of medium size, with\nred and black spots.\n\n[225] Kala surgeon-fish (Acanthurus unicornis).\n\n[226] Ahi, albacore (Germo germo).\n\n[227] Holahola is the stupefying of fish by the use of the poisonous\nshrub ahuhu (Cracca purpurea) applied to the caves or cavities along\nthe reefs or rocky coasts, the habitat of aholehole, hinalea, kumu,\nmanini, puaula and weke, the varieties caught by this method.\n\n[228] Iao, not classified; better known as iiao, similar to the nehu,\nbut with decided scales which the latter has not.\n\n[229] Nehu, anchovy (Anchovia purpurea).\n\n[230] Aku, bonito, caught with rod and fly. The bait is the iiao which\nis cast into the sea, preferably alive. The aku follows the bait, which\nis cast from the rear end of the canoe. The rod and fly meanwhile are\ncast and the fly is taken by the fish. This was the fish for which the\nold-time pearl hooks were used.\n\n[231] Ulua, cavalia (Carangus latus).\n\n[232] Welea, lizard-fish (Trachinocephalus myops).\n\n[233] Moano, goat-fish (Priacanthus cruentatus) (Pseudupeneus\nmultifasciatus).\n\n[234] Aweoweo, catalufa (Priacanthus cruentatus).\n\n[235] Awa, milk-fish (Chanos chanos). The awa referred to here is the\nawa kalamoho, a large fish of the color and meat of the anae (sea\nmullet), only it is much larger in size, some being as long as six\nfeet, and easily ten inches thick at the largest part. It is shaped\nvery much like the salmon. The awa is a hard fighter.\n\n[236] Akilolo (Gomphosus, Thalassoma).\n\n[237] Ohua palemo net. As now practiced, ohua fishing\u2014lau ohua, as it\nis called\u2014is lau fishing in shoal water in the daytime.\n\n[238] Various \u201cdon\u2019ts\u201d in connection with fishing:\n\nDon\u2019t say \u201cE hele ana wau i ka laiwaia;\u201d (I am going fishing). Say\ninstead, \u201cE hele ana wau i ka nahelehele;\u201d (I am going to the woods).\nThe fish have ears and they hear; and when you say you are going\nfishing they hear and run away, so that you would come back empty\nhanded.\n\nDon\u2019t hold your hands behind your back. To do so is an indication of\nweariness and fish, being very considerate, do not care to burden you\nfurther, so they keep out of your reach.\n\nDon\u2019t carry on a conversation on the way to, or on the fishing grounds;\nfish would hear and would disappear.\n\nDon\u2019t walk on the beach immediately abreast of where the net is\nintended to be cast. The noise of your feet on the pebbles or sand\nwarns the fish off.\n\nDon\u2019t ask idle questions of canoe-men getting ready to go out fishing.\nThey consider it an omen of bad luck.\n\nDon\u2019t indulge in dirty language or in smutty tales before going\nfishing. Even the fish are averse to dirt.\n\nDon\u2019t walk on a net when it is spread out; don\u2019t step over a net when\nit is bundled. Take time to walk around it. It is the house for the\nfish when it is cast in the sea, and the fish prefer it clean.\n\nDon\u2019t \u201caia\u201d the fish (\u201cthere it is\u201d), when you see it entering the net;\nfish are timid and do not care to be noticed; and when you do, they\nturn right around and rush out again.\n\nDon\u2019t go fishing if your mouth is wrong (i.e., if you have made a vow\nwhich you have not fulfilled); you will only cause weariness to your\ncompanions, for you will all come back empty-handed. Fish abhor a\ngasbag and keep away from him.\n\n[239] Uki (Dianella odorata), a pithy plant, flowers somewhat\nsweet-scented.\n\n[240] Uwiuwi (Kadua Cookiana), a fragrant plant in leaf, or blossom, as\nis its smoke also in burning.\n\n[241] Ulei (Osteomeles anthyllidifolia), a shrub of straight growth,\nits wood of fine, hard grain, furnishing poles, spears, etc.\n\n[242] A word used to designate the person or object aimed at.\n\n[243] Inclined towards a noon sleep.\n\n[244] Malio, designating a person by hidden meaning.\n\n[245] Hao, a fine tree (Rauwolfia sandwichensis), figurative of the\nobjective person in the game, man or woman.\n\n[246] Name of a cold wind; hidden figurative term for the kilu gourd.\n\n[247] The meaning is not given, but may be understood as hoka,\ncareless, blundering.\n\n[248] The thighs rejoice.\n\n[249] A teasing, exultant expression over an opponent.\n\n[250] Waima may be a personage, or an object. The expressions\nthroughout are all figurative.\n\n[251] A cape of Puna.\n\n[252] A place in Kau.\n\n[253] Expression of mating in the game without restraint or jealousy.\n\n[254] God or goddess of love.\n\n[255] The hau rod in the hand of the chanter.\n\n[256] An assertion of steadfast assurance.\n\n[257] Names of winds.\n\n[258] Lava flow of the volcano.\n\n[259] The goddess Pele.\n\n[260] Referring to the damage by a flow, as also the chant following,\nall of which is figurative language of hidden meaning.\n\n[261] This game of hiding the stone was accompanied with much gambling.\n\n[262] Hailima, a measure of length not now used.\n\n[263] Olohu, name of a game, as also the stone with which it was played\non Oahu and on Maui. On other islands the stone was termed ulu and the\ngame was called maika. The point of the game was to roll the stone the\ngreatest distance on a prepared course. Emerson, in his notes on this\ngame in Malo\u2019s Antiquities, suggests that the old time use of immature\nbreadfruit, gave its name, ulu, to the stone designed for the special\npurpose.\n\n[264] The Hawaiian swing was a single rope of plaited vine, not the\nloop swing with which all are familiar. Its name, kowali, is from the\nrunning vine koali (Ipomea tuberculata) which furnished a convenient\nand strong cordage by the braiding together of several strands. The\nswinging was not done by pushing, but by two persons in opposite\ndirections pulling alternately on ropes affixed to the cross piece seat\nof the swing.\n\n[265] The new year\u2019s sporting festivities attended the procession of\ngods at the tax gathering tours. Malo states this season began in Ikuwa\n(October), not Welehu (November).\n\n[266] This does not agree with the generally accepted division of the\nmonth, as this list shows but three Ku days, whereas there were four,\nas with the Ole days. The thirty days of the calendar are made up by\nadding Hoaka, Muku being the last day of the month with all Hawaiians.\n\n[267] Inside and outside were the terms indicating east and west, in\nKohala. The wooden or short god was carried eastward till it reached\nthe border of the district, whence it returned. The feather god\nreferred to was doubtless the long god, Lono, with feather wreaths\ndecorating the banner cross stick.\n\n[268] This was Lono, the makahiki god, a carved image of small size\nsurmounting a long joint-shaped pole, near the head of which was a\ndecorated cross stick carrying a kapa banner.\n\n[269] Tributes in the way of annual taxes, which were collected by the\nkonohikis of a district from the people were deposited at the border of\neach ahupuaa beforehand along the route of the god\u2019s journey, and ample\nto satisfy the deity (through its kahus) so as to cause no delay, on\npain of severe penalty on all parties concerned.\n\n[270] The acme of skill in leaping into the water, with Hawaiians,\nregardless of height, was to enter the water feet first, with the least\nagitation of the water. The Tahitians\u2019 enjoyment of the sport was the\nreverse, for they delight to create the greatest splash, to accomplish\nwhich they double their feet under them in jumping from a height, so as\nto plump into the water with the greatest possible commotion. Diving\nheadfirst into the water is seldom if ever practiced by either race.\n\n[271] The Hawaiian kite is six-sided in shape, the horizontal stick of\nthe frame crossing a little above the middle, making the upper portion\nshorter than the lower. Kapa kites of early days, wet by moisture in\nthe clouds, became ragged and torn.\n\n[272] While wiliwili may be the preferred wood for surf boards, on\naccount of its lightness, koa and breadfruit boards are also in common\nuse.\n\n[273] Alaia is the name given to a small, thin, surf board.\n\n[274] Olo was the large, thick, wiliwili surf board.\n\n[275] Opuu, the blind-breaker character of surf prevalent during calm\nperiods.\n\n[276] Hawaiians had two methods of surf coaxing during calm weather,\nthe general method being for a swimming party to take several strands\nof the sea-convolvulus vine, and swinging it around the head lash it\ndown unitedly upon the water until the desired undulating waves were\nobtained, at the same time chanting for a response to their effort.\n(Hawaiian Annual, 1896.) Surf riding has a wider range of sport than\nshown above, for canoe surfing is also very generally practiced, and\noccasionally body surfing. This requires strong, expert swimmers to\nattain sufficient momentum to ride in on the surf without a board or\nother support. This, termed kaha nalu, is still practiced.\n\n[277] Halapepe (Dracaena aurea).\n\n[278] Ieie (Freycinetia arnotti).\n\n[279] Maile (Alyxia olivaeformis).\n\n[280] Ki (Cordyline terminalis).\n\n[281] Ilima (Sida of several species).\n\n[282] The drums here referred to were made most conveniently from\ncoconut log sections, the pithy nature of its core lending itself more\nreadily to hollowing, whether by firing or adze-chipping till reaching\nthe hard surface wood. These hula drums were about two feet in height,\nas the performer used them while in a sitting or kneeling position,\ntapping with the open hand on the shark-skin head, as it stood on the\nground beside him.\n\n[283] It is notable that several features in the game of konane\nidentify it with Lonoikamakahiki and his wife Kaikilani, to keep fresh\nthe tradition of their quarrel during a konane contest. For instance:\nKaikilani\u2019s name occurs twice in the names of pebbles and moves; the\nnames and moves of the third pebble are those of Lono\u2019s royal insignia\non his tour of the islands, and the game chant is the same as sung by\nKaikilani to divert her husband\u2019s attention from the chant of her lover\non the cliff above them. A number of other celebrities are immortalized\nin like manner, viz: Kamooinanea, the lizard grandmother of\nAukelenuiaiku; Panaewa, the evil god who essayed to thwart Hiiaka and\ncompanion in carrying out Pele\u2019s mission, and Hua, the king whose\nwicked deeds brought famine on the land so that \u201chis bones bleached in\nthe sun.\u201d\n\n[284] Pua-ne is from the story of Hiku and Kawelu.\n\n[285] The mother of the tii or spirits, and subsequently the mother of\nthe first man and woman, according to a Tahitian tradition.\n\n[286] This seems to have been the name of the whole island, while at\nthe same time the eastern portion was called Nusa Hara-Hara and the\nwestern portion was called Sonda. May not the latter correspond to the\nPolynesian Tonga, Tona, Kona, as variously pronounced and generally\nused to designate the western or the lee-side of the Polynesian\nislands?\n\n[287] Alfred Russell Wallace: Malay Archipelago, New York, 1869, pp.\n593\u2013594, also 250\u2013269.\n\n[288] I. Roberts\u2019 Orient Illustrated, p. 259.\n\n[289] Several places yet bear the name of Iku or Aiku; among others\nAitu-take, one of the Hervey group, and Afareaaitu, a village in\nHuahaine of the Society Islands.\n\n[290] It is of pre-Aryan origin; in ancient Greek writers we find the\nword koros or kouros applied to the infant gods.\n\n[291] La Perouse is strongly of opinion that the Spaniards had visited\nthe Islands, rested more or less time; and introduced venereal\ndiseases.\n\n[292] Perhaps thirty years should be allowed for a generation,\nconsidering that, as a general practice, the successor to a chief and\ninheritor of the Kapu-moe was not always the first-born, but more\nfrequently from a later alliance. In that case the seven generations\nwill bring the time of Keliiokaloa\u2019s middle-age or the birth of\nKukailani at about 1526. Compare with the account by Galvaom, reported\nin Burney\u2019s Discoveries in the South Seas.\n\n[293] For translation see B. P. B. Mus. Mem. IV., p. 374.\n\n[294] The Marquesans of Nukahiwa have a tradition that Wakea came to\ntheir country from Vavao and brought with him and his wife Owa all\nmanner of plants and herbs, which were named after their forty\nchildren, all except Po. (See Rienzi, L\u2019Univers Pittoresque.)\n\n[295] The Nuuhiwans have a tradition that twenty generations ago\n(counting from 1812) an akua called Haii visited all their islands and\nbrought with him the first hogs and a number of birds. The name of hog\nin Marquesan is puaka. (Rienzi, L\u2019Univers Pittoresque, Vol. 2, p. 230.)\n\n[296] For the probable place and descent of Hanalaa\u2014(nui and iki) see\ncomparative table of genealogies. [Fornander, Polynesian Race I, 249.]\n\n[297] As late as the commencement of this century the Nuuhiwas were\nevery now and then fitting out exploring expeditions in their great\ncanoes in search of a traditional land called Utupu, supposed to be\nsituated to the westward of their archipelago, from which the Akua Tao\nfirst introduced the coconut tree. (Univ. Pitt., V. 2, p. 230.)\nTurnbull relates that when Kaumualii of Kauai was sorely pressed by\nanticipation of Kamehameha\u2019s invasion and conquest of Kauai, about\n1802, he had a vessel built on purpose, in which to embark himself and\nfamily and chiefs and seek some foreign land where he would not be\nsubjected to his dreaded rival.\n\n[298] About 1159 A.D., a grand migratory wave was set in motion from\nJava and Sumatra, owing to internal convulsions. Some of the princes\nmigrated to and established themselves at Celebes, others went in other\ndirections.\n\n[299] This mele was probably composed about the time of Kamalalawalu,\nKing of Maui, seven generations before the birth of Kamehameha I.\n\n[300] That is, heiaus of the rudest construction and most simple\nservice.\n\n[301] The Maweke line was long antecedent to the Ulu descendants; in\nfact may be considered as the settlers of this group,\u2014about 1075.\n\n[302] The traditions of the inhabitants of Viti are those given by G.\nL. Domeny de Rienzi, L\u2019Univers Pittoresque, Vol. 3, Paris, 1836.\n\n[303] Material relating to the Fijians is from \u201cFiji and Fijians,\u201d by\nRev. Thos. Williams, New York, 1859.\n\n[304] Information in regard to New Zealand traditions is obtained\nlargely from L\u2019Univers Pittoresque, by G. L. Domeny de Rienzi, Paris,\n1836, and Polynesian Mythology, by George Grey, London, 1855.\n\n[305] For a translation of this prayer see Fornander, Polynesian Race,\nVol. 1, p. 61.\n\n[306] The letters w and k adjoining names throughout this paper are\nabbreviations for the Hawaiian wahine (female) and kane (male).\n\n[307] Helumoa was the name of this temple.\n\n[308] They arrived on the evening of the day that the famous \u201cAlapa\u201d\nregiment of Kalaniopuu was annihilated by Kahekili, and joined in the\nnext day\u2019s general battle.\n\n[309] Kahahawai was from Waihee, Maui. He was a special friend of\nKahekili (an \u201cAikane\u201d), and was the father of Keaholawaia and Haia.\n\n[310] It is related by S. M. Kamakau, that when Kahekili heard of the\ndefeat and death of Kiwalao, and that Kamehameha had assumed the\nsovereignty of the Kona, Kohala, and Hamakua districts on Hawaii, he\nthen sent Alapai-maloiki and Kaulunae, two sons of Kumaa-iku (w) and\nhalf-brothers of Keeaumoku-papaiahiahi, to ask Kamehameha to assist him\nwith some double canoes in his projected war against Kahahana, and that\nKamehameha had refused, replying that when he had subdued the chiefs of\nHilo and Kau he then would consider Kahekili\u2019s request; and that when\nKeawemauhili, the chief of Hilo, heard of this refusal, he hastened to\nsend some double canoes and other costly presents to Kahekili; and that\nthis was the reason why Kahekili sent Kahahawai and some soldiers to\nassist Keawemauhili against Kamehameha.\n\n[311] The legend relates that when Kaopulupulu saw his son set upon and\npursued by Kahahana\u2019s retainers, he called out to him, \u201cI nui ke aho a\nmoe i ke kai! No ke kai ka hoi ua aina.\u201d This was one of those oracular\nutterances in which Hawaiian priests and prophets were as adept as any\nof their brethren in other lands. Its literal meaning is\u2014\u201cIt is far\nbetter to sleep in the sea; for from the sea comes life, or the means\nof living.\u201d Those who heard it and reported it found the fulfillment of\nthe prophecy when Kahekili, coming over the sea from Maui, conquered\nOahu and caused Kahahana to be slain. Others sought the fulfillment in\nthe conquest of the group by Kamehameha coming from Hawaii; others\nfound it in the arrival of the foreigners, coming over the ocean with\nnew ideas, knowledge, and arts.\n\n[312] Kekuamanoha was a son of Kekaulike, king of Maui, and his wife,\nHaalou. He was thus a half-brother to Kahekili. His son was the\ncelebrated Kalaimoku, prime minister during the regency of Kaahumanu.\nHis other son was Boki, at one time governor of Oahu.\n\nKaiana, also called Keawe-Kaiana-a-Ahuula, was the son of\nAhuula-a-Keawe, who claimed Keawe of Hawaii as his father and\nKaolohaka-a-Keawe as his brother. Kaiana\u2019s mother was the famous\nKaupekamoku, a granddaughter of Ahia (w) of the I family of Hilo,\nHawaii. This was the same Kaiana who went to China in 1787 with Captain\nMeares, returned to Hawaii, and was finally killed in the battle of\nNuuanu, 1796. His cousin, Kaiana Ukupe, the son of Kaolohaka, was the\nfather of the late Kaikioewa, governor of Kauai.\n\nNamakeha was son of the above-mentioned Kaupekamoku and Kanaluihoae, a\nbrother or cousin of Kekaulike of Maui. In after-life Namakeha rebelled\nagainst Kamehameha I., and was slain in battle, 1796.\n\nNahiolea was another son of the same above-mentioned Kaupekamoku and\nKuimiheua II., a cousin of Kekaulike of Maui. Nahiolea was father of\nthe late M. Kekuanaoa, governor of Oahu, father of their late majesties\nKamehameha IV. and V., and of her highness Ruth Keelikolani.\n\nKamohomoho is always called a brother of Kahekili in the native\naccounts, but I have been unable to learn who his mother was.\n\nKauhikoakoa was a son of Kauhiaimokuakama, the elder brother of\nKahekili, who rebelled against his brother, Kamehamehanui, and was\ndrowned after the battle near Lahaina. Kauhikoakoa\u2019s mother was Luukia,\nof the Kaupo Koo family of chiefs.\n\nKalaninuiulumoku was the son of Kamehamehanui of Maui, and Kekumano\n(w), and thus a brother of Kalanihelemailuna, the grand-father of Hon.\nMrs. Pauahi Bishop.\n\nPeapea was another son of Kamehamehanui of Maui. He was subsequently\nkilled at Hana by the explosion of a keg of gunpowder.\n\nManonokauakapekulani, also called Kahekilinuiahunu, was the son of\nKahekili of Maui and Luahiwa, a daughter of Kekaulike of Maui and\nKane-a-Lae (w).\n\nKalanikupule, son and successor of Kahekili of Maui. His mother was\nKauwahine.\n\nKoalaukane, another son of Kahekili and Kauwahine.\n\nKalaikoa, Hueu, and Kahu, unknown to me.\n\n[313] Pupuka, an Oahu chief of considerable importance, was father of\nInaina, the wife of Nahiolea, and mother of Kekuanaoa, late governor of\nOahu. Tradition is silent on the descent and connections of the other\nheroes of this band. They and theirs were probably all exterminated,\nand not being maritally connected with the victorious side, no scions\nwere left to chant their names.\n\n[314] I have been unable to learn who this Alapai was, and of what\nfamily.\n\n[315] In 1779 we have seen that Kaneoneo was on Kauai. He had been\ncontending with his cousin Keawe for the supremacy of Niihau and the\npossession of the goats left there by Captain Cook, and he had been\nworsted in the contest. What brought him to Oahu, and what part he\nplayed there during those troublous times, is not well known. After the\noverthrow and death of Kahahana he probably returned to Oahu in the\nhope that the chapter of accidents might prepare a way for him to\nrecover the throne that his father had lost.\n\n[563] Dates in this column were obtained by Fornander from a source\nunknown to the editor.\n\n[564] This must be a clerical error, or another name for the same\nperson, as No. 30 in the first list, as also in above table (b), of\nOahu, shows Mulielealii the successor of Maweke and predecessor of\nMoikeha.\n\n[565] See Kaao of Keamalu. Hoku Pakipika, July 12, 1862.\n\n[566] For part of the mele of Kalana see Kuokoa, Dec. 29, 1866.\n\n[567] See Fornander\u2019s Poly. Races, Vol. 1.\n\n[568] The four Hawaiian kapu times of the month were called na la kapu\nkauila.\n\n[569] Maka olohilohi, or more properly alohilohi, means bright,\nsparkling eyes.\n\n[570] Written probably about 1870.\n\n[571] A Spanish or Portuguese league is 17\u00bc to an equatorial degree,\n1000 = to 58\u200b4\u204415 of a degree.\n\n[572] \u201cChaldean Magic, its Origin and Development, by Fr. Lenormant,\u201d\nLondon, Bagslor & Sons, p. 13.\n\n[573] Voyages of the Dutch brig of war Dourga, by D. W. Kolff, trans.\nby G. W. Earl, p. 133, London, 1840.\n\n[574] This is but a brief outline of characters prominent in this story\nand incidents of their connection therewith, rather than an outline or\ncondensation of the several plots of this popular myth, its purpose\nbeing working notes, likely, for comparison of its celebrities and\nlocalities with other legends or traditions, here and in other parts of\nthe Pacific. The same applies to \u201cExtracts from Story of Keanini,\u201d\nfollowing.\n\n[575] From Ka Hoku o ka Pakipika, Oct. 1. 1861, see also note 1.\n\n[576] Dieffenbach (Travels in New Zealand, p. 64,) says that phallic\nsculptures are common on tombs, symbolic of vis generatrix of male or\nfemale originals.\n\nIn the Fiji group also, rude stones resembling milestones, are\nconsecrated to this or that god, at which the natives deposit offerings\nand before which they worship. (Fiji and the Fijans, by Thos. Williams,\np. 173).\n\n[577] In the Asiatic Journal, Feb., 1828, I find that in Deccan and in\nthe collectorship of Punah, the Koonbees, living to the eastward of the\nwestern Ghats, worship their principal gods in the form of particular\nunshaped stones. A black stone is the emblem of Vishnu; a grey one of\nSiwa or Mahades. So, also, stones are consecrated to or emblematical of\nMussooba, the god of revenge; of Vital, the god of demons; of Bal\nBheirow or Bharos, the beautiful god. Khundooba, the principal\nhousehold-god of the whole Deccan, is represented at Jejour by a\nLingam.\n\n[578] In Polynesian Researches Ellis explains a similar expression in\nTahiti, from the fact that a dark and bronzed complexion was looked\nupon, among the chiefs, as a sign of manliness, hardihood, and exposure\nto fatigue and danger, and a pale complexion was considered a sign of\neffeminacy. The probable reason and explanation of the proverb may be\nfound in the greater amount of tatooing with which the bodies of the\nchiefs were adorned. As late as the time of Kamehameha I. of Hawaii,\nhis rival Kahekili, King of Maui, had one-half of his body entirely\nblackened by tatooing.\n\n[579] Some of the comparative words used in this contribution differ\nfrom those listed by Fornander in An Account of the Polynesian Race,\netc. (Vol. I, pp. 144\u2013147).\n\n[580] The Endeh dialect on Flores, or Endeh has only four radical\nnumerals. Four being uretu, apparently allied to mysol, feet.\n\nIt is presumed, says Mr. Rienzi, that the mountaineers of Sunda\nformerly counted by six, for the word ganap signifies six and total or\ntally.\n\n[581] On the Baltic coast of Sweden small fish, especially herrings,\nare counted by fours.\n\n[582] Russian, odin or odno.\n\n[583] Gothic, fidwar, four.\n\n[584] Gothic, ahtau, eight.\n\n[585] Gothic, tig, ten and tiguus.\n\n[586] Kaleikuahulu was a person of ingenuity. He was a chief, a priest,\na diviner, a counselor, the king\u2019s genealogist, and a renowned poet who\ncomposed many songs. He was a grandson of Keawe, King of Hawaii, and\nthe son of Kumukoa, King of Molokai. He was born at Kainalu on Molokai\nin the year 1725, when Kalanikuihonoikamoku was King of Maui, and\nKanealii his grandmother was chiefess of Molokai. He lived for some\ntime on Oahu and on Kauai, when Kaiana and Namakeha lived with\nKamehameha on Hawaii. Kaleikuahulu also lived on Hawaii with\nKamehameha, who appointed certain of his chiefs to learn from\nKaleikuahulu the genealogy of kings.\n\nUnfortunately the original Hawaiian of the chant was not among the\npapers of Judge L. Andrews which enrich this collection, nor has a copy\nbeen found. The version in Vol. IV of these Memoirs, pp. 13\u201317,\ncredited to Pakui, resembles it in part.\n\n[587] The balance of this mele I have not been able to obtain. It is\nsaid to go on to the time of Keaniniulaokalani.\u2014Editor.\n\n[588] [This noted prophecy of Keaulumoku on the rise of Kamehameha and\nhis overthrow of Keoua, is here published in full in translated form\nfor the first time. Up to canto XII, the translation and its copious\nnotes is the work of Judge Andrews. All revisions have been made with\ncare to do justice to the work of so profound an Hawaiian scholar, yet\nwith reluctance, from the apparent presumption. Judge S. B. Dole\nexpressed himself similarly in his giving publicity for the first time\nto the translation of cantos I to IX (inclusive) of this chant in the\nIslander, in 1875. Three other cantos (X, XI and XII) were referred to\nat that time but were held for revision and only now see print. Since\nthen three additional cantos (XIII, XIV, and XV) are found in the\nversion of \u201cHaui ka Lani\u201d published in King Kalakaua\u2019s \u201cMele Aimoku\u201d\ncollection of 1886, and are embodied here for completion, translated by\nthe editor of these Memoirs, with the aid of J. P. Kuluwaimaka, a famed\nchanter. The notes of the larger portion particularly refer to the\nHawaiian version, and, as formulated by Judge Andrews, will be found to\nthrow much light on ancient thought and usage, as also interpretations\nof many obsolete terms.\u2014Editor.]\n\n[589] This section describes first the state of the conquered people,\nincluding the district of the first section related to Kau and Puna.\n\n[590] The first canto depicts as already past, the state of the\ndistrict and the people of Kau, on Hawaii, though the opening lines\nrefer to all the districts.\n\nHaui ka lani, fallen is the chief; that is, Keoua, chief of Kau. This\nprophecy was uttered eight years before Keoua was conquered. Haui is\nthe ancient and poetical word for haule.\n\n[591] Ka mauli, the weakness, the overthrow, is the ancient\npronunciation of maule, and is here in apposition with haui.\n\n[592] Au, a kingdom, a region; honua here merely strengthens au; the\nmeaning of the line is: fallen is the chief\u2014overthrown is the whole\nkingdom.\n\n[593] Hau lani, hau to breathe hard from fright or fatigue, lani an\nintensive, a grievous overthrow.\n\n[594] Malolo, a flight as of a conquered foe, a rout, the state of a\ncountry where the people are all cut off, intensified by auhee, a\nflight; that is, a grievous overthrow [of those] forsaken in flight.\n\n[595] Hulimoku, through the islands. The expression may mean all the\nislands or only the island of Hawaii. The poet was living at Napoopoo\nin Kona when composing this mele.\n\n[596] He ana hanui, ana, a panting as from severe exertion,\nstrengthened by hanui, a hard breathing struggle, no ke auhee, on\naccount of the flight.\n\n[597] He manomano, numerous, very great, in all directions, was the\nflight.\n\n[598] Ke hai mai nei ka po, the night declares, tells; that is, the\ndreams, the common talk, the priests converse about these overturnings.\n\n[599] Ua ka ilaila, the language of Kamehameha; ka often signifies to\ndash, to strike against; here the poet speaks in the name of\nKamehameha.\n\n[600] Kuu po, my night of death or slaughter; meaning, there, at that\ntime spread out [extended] my night of defeat, i.e., in the night when\nI defeated the enemy.\n\n[601] Kuu po maoli, my real night, everything dark and doubtful;\nmakole, dimsighted.\n\n[602] Hina wale, i.e., Keoua fell in confusion with his forces.\n\n[603] He au, the kingdom, royal authority; honua, land, soil.\n\n[604] Ua lilo, is transferred to another, passed away.\n\n[605] Eia la ia ka lani, here it is [the kingdom] belongs to the chief,\nKamehameha.\n\n[606] Ua hele, synonymous with lilo in the line above; that is, all is\nlost. Keoua and his people.\n\n[607] O ke kino hoi, those in high places about the chiefs.\n\n[608] Kahi haahaa, in low places, conquered, poor.\n\n[609] Ua luia, lu, to shake out, to throw away as useless; a graphic\ndescription of a conquered people.\n\n[610] Kana wahine, singular for plural.\n\n[611] Ke ku la na kii elua, literally, there stand these two images;\nkii signifies not only an image but a sign, a representation; ku, to\nshow, to stand, to appear; paupau, make a great slaughter. The meaning\nof the poet, is, there exist two evidences of great slaughter.\n\n[612] Ka hale make, etc., their miserable condition as conquered,\ncalled hale make, house of death for them, i.e., Keoua\u2019s party, that is\none sign or evidence; the other is, ka hale ola ia ia nei, the house of\nsafety for him here; that is, on the side of Kamehameha where the poet\nappears to be, there is safety and quietness, in opposition to the\nother side; both imply that there had been a great slaughter.\n\n[613] Ka lanakila, the triumph for him here, i.e., Kamehameha; and\nauhee, flight, slaughter for them, i.e., Keoua ma. This line expresses\nthe same idea as the preceding.\n\n[614] Kela aina, i.e., Kau. He alii make, conquered, subjugated,\npolitically. Keoua was slain ten years after at Kawaihae.\n\n[615] He malama aina. Hoku has now the care of the land as head man or\nkonohiki. Hoku was the name of the fifteenth day of the month and\nconsidered an unfortunate day, in which no one would begin business. It\nwas to the Hawaiians what the dies nefastus was to the Romans. This\nwill account for the following dreary appearance of the country upon\nwhich the poet now enters.\n\n[616] Omea, bare, destitute of verdure, also like malolo, no people.\n\n[617] Kamaehu, burnt red or brown, literally, the child of redness, the\ndry tops of the mountains as blown upon by winds, whirlwinds and\nstorms; so the mountains stand.\n\n[618] Owela, a hot sun in a dry place; uluwela, used to intensify\nowela.\n\n[619] Kamae, withered; ku, to rise, to float off as miasma; maea, a bad\nodor, unpleasant smell; lani, towards heaven; or perhaps lani is to be\ntaken here for an intensive, i.e., a very bad smell. This must be from\nthe dead bodies of the fallen, as there could be no vegetable miasma on\nthe mountains blown over by the winds.\n\n[620] Hakoko, to struggle, to wrestle with. This is a bold figure, the\nstench of dead bodies at night contending with the heat of the sun by\nday, which shall be the most troublesome.\n\n[621] Maea, to be strong scented, to cause a stench; see above; lani,\nexcessive, very like the mountains of God, i.e., very high, wela inoino\nloa.\n\n[622] Ua kaiopua, kai to lead along, opua, standing clouds, that is,\nclouds that appear to stand erect.\n\n[623] Kaiawe, to lead straight forward; the meaning is, that vertical\nstanding clouds were driven over the mountains, they were conducted on\nbearing showers, storms, etc.\n\n[624] Ua lele ka hoaka; hoaka signifies the spirit, the soul; here it\nmeans figuratively, the valuable part, the glory; the glory of the land\nis fled.\n\n[625] Ka uhane, the soul; this is generally applied to the energizing\nprinciple of men in distinction from animals. The soul of the island,\nhere it is going upward\u2014the idea is parallel with the preceding line.\n\n[626] Ua ikea, for ikeia; iliili, small pebbles that have been washed\nby water. This line is somewhat obscure.\n\n[627] Palila was a man who lived in ancient times, when he died, he was\nburied among the pebbles, or far down in the earth. What was far down\nin the earth has been brought to light. So great is this overthrow. The\nwhole line might be thrown into a parenthesis.\n\n[628] Ua hoolei, i.e., the beauty, excellency, and understood; is\nthrown into a place of death, i.e., those noble qualities are gone; Ka\u00f9\nmake la, Ka\u00f9 is there dead!\n\n[629] Make Ka\u00f9, Ka\u00f9 is subdued by those persons, i.e., the soldiers of\nKamehameha.\n\n[630] Ke newa mai nei; newa, to stagger, to move reeling through\nweakness; the souls approach the land, weak and staggering.\n\n[631] Ka uhane kino wailua is the visible ghost of a person supposed to\nbe seen while the person was still living. The kino wailua as a ghost\nwas supposed to be much larger than the body of the living person.\n\n[632] Ke kino wailua, of the three, i.e., of the three districts or\nkingdoms, that is, Ka\u00f9, Puna and Hilo.\n\n[633] E oe kala, a poetic contraction of aole kala, not lately, long\nago; meaning, not lately did he flee, i.e., Keoua, but in the time past\nhe fled; luaha, overcome, conquered.\n\n[634] Ua noa i ka haiia, the sacrifice was completed by being offered\nby Ku, one of the names of Kamehameha. The whole name was Kunuiakea. It\nwas a custom of Kamehameha, perhaps other chieftains, to offer a\nsacrifice to the gods on gaining a victory. The inference from the\npoet\u2019s language is that Keoua had been conquered before.\n\n[635] Ua laumilo, laumilo signifies (1) to rub in one\u2019s hands till\nground fine; (2) to collect together as prisoners for slaughter. The\nsouls of the captives are collected together; ua make; that is, the\nsouls of those slain in a former war.\n\n[636] Ua lele, etc., lua pa\u2019u, a pit or place where dead bodies were\nthrown when slain. Afterwards they were taken up and offered to the god\nof the conqueror. Lua pa\u2019u was also a pit outside of the luakini or\ntemple.\n\n[637] Aia i ka lua mihi ole, lua mihi ole is synonymous with lua pa\u2019u,\nthere they are where there is no repentance.\n\n[638] Nani, wonderful, very great.\n\n[639] Mimimihi, a poetic form expressing sadness, dejection, referring\nto Keoua and his party.\n\n[640] Ua mihi, etc., same as above, universal sadness.\n\n[641] Haakulou, haa for hoo, kulou, to bow down, to bend forward; they\nsit bowed over as in sorrow.\n\n[642] Kalele, to lean the head on the hand.\n\n[643] Ua ai, etc., they eat, i.e., enjoy grief and sadness; like the\nexpression \u201cthe joy of grief.\u201d Kena is similar in meaning to ana.\n\n[644] I nai i ka ai, this is a difficult verse to get into English; I\nnai signifies to eat delicate food, i.e., to feed leisurely, ai is\nvegetable food in distinction to ia animal food further on in the\nverse; the meaning then may be, the conquered ones are eating the food\nof men, i.e., suffering their calamities, undergoing their miseries,\npartaking of their errors; and parallel with this it is poetical,\nadded, they eat also understood, the ia, the animal food of flight,\ni.e., they feed upon the food of misfortune, they eat also the stronger\nfood [animal food] of overthrow.\n\n[645] Ua hoaa, ho for hoo; the fire of death, i.e., a deadly fire is\nkindled, O thou Kalanimakua, i.e., Kamehameha. The expression implies a\ncall upon the conqueror to show mercy to the miserable; see the\npathetic lamentation in the next line.\n\n[646] Puna make, etc., supposed to be the expression of exultation of\nKamehameha people. The reader will notice the repetition of make to so\nstrengthen and intensify the idea of the total overthrow of Puna. In\nother places the word make applied on a person, army or nation, does\nnot mean absolute death, i.e., the cessation of life, but a helpless\nstate or condition, as the following line will show.\n\n[647] Ua na, etc., na, to be just alive, having a little breath left,\nthey live just breathing; ke kaili nei, they gasp for breath, nae, the\nbreath of one faint.\n\n[648] Ua kaahili, to struggle to obtain something, here it means to\nstruggle for breath, to catch for breath; mauliawa, the hiccough, in\nmany diseases the last stage of life; ua kona, to rush out as the\nbreath in coughing.\n\n[649] Ua lilo, etc., ea, hanu, and aho are here used as synonymous.\n\n[650] Haalele lakou, i.e., the dead were assigned to the place of\nwarmth, but in the next line they are lost in cold night.\n\n[651] Kaa, to go away, to depart, they have gone to the resting place\nof night where chill dampness prevails.\n\n[652] Ia mehameha, this is undoubted a play upon the name of the\nconqueror, the light is gone, literally to desolate places, the idea\nbeing that the comforts of life have forsaken the conquered and gone to\nKamehameha.\n\n[653] Lilo, the light of day is gone to the father chief.\n\n[654] Noho hookahi, one parent, i.e., Kamehameha, over all Hawaii.\n\n[655] Kau i ka puaneane, puaneane is here put for very long life. As\nthe saying: \u201cLet the king live forever.\u201d Note the figurative\ndescription of those lands ended at l. 54. The poet now speaks of\nKamehameha and the subjection of Hilo.\n\n[656] Ola, etc., let the chief live; e haili make, a sign or symptom of\nhis death, synonymous with the preceding verse\u2014a prayer of the poet for\nthe long life of Kamehameha.\n\n[657] I ka haili, etc., these lines express the blessings of the poet\nupon the conqueror.\n\n[658] He ano make, Hilo is under sentence of death, i.e., already as\ndead. Waiakea is the representative place of Hilo.\n\n[659] Lumia for lumiia, to be pressed together, to be thrown down or\ninto confusion.\n\n[660] Lele, etc., Hilo means to twist as a rope or string.\n\n[661] Hilo paliku, the north or largest part of Hilo is cut up with\npalis or ravines; she cries or wails in death. Hilo paliku was the\nnorth part; Hilo nei, where the poet or the conqueror was, i.e., the\nsouth part wails also.\n\n[662] Aia make a, the a is emphatic, even now dead; i ka poli oia, in a\ndistant place of suffering, a place of darkness.\n\n[663] Na moku, the six divisions or districts, the dead divisions of\nthe island gone to the chief; lilo understood, they have become the\nproperty of the chief, i.e., Kamehameha. In this place, as in many\nothers, the word make does not mean dead absolute, but bereft of power,\npolitical life.\n\n[664] Uuku, etc., Hawaii is of small consequence; lomia for lomiia,\ngrasped or compressed in the hand of Kamehameha.\n\n[665] Kapauu, to hold firmly as one holds a slippery fish; akau, lima\nunderstood, right hand.\n\n[666] E ike, etc., thou shalt soon see, the poet addresses the enemies\nof Kamehameha; the singular for the plural, Ye shall.\n\n[667] Akamahaoaina, an epithet of Kamehameha; the literal meaning is,\nye shall see the shadow of one seizing land.\n\n[668] I ke kama, even the child of Kupuapa; a contraction of\nKalanikupuapaikalani, i.e., the father of Kamehameha; another name was\nKeoua, the younger brother, kaikaina of Kalaniopuu.\n\n[669] I ke keiki, to the child; hana a ka lani, according to the chief,\ni.e., doing the work, managing the business of a child; i kahukoko,\nthis is connected with i ke keiki, the child, the struggler for the\nisland.\n\n[670] I ke kaina, by the marching or stepping of a soldier, with\nboldness and resolution, over the kapu ground; the luahine, name of a\nrope fixed around a place within which was the wrestling ground. It was\nkapu to break over such places, but Kamehameha fearlessly did so.\n\n[671] Komo Papa. i.e., Kamehameha, kui, etc., Papa entered and fought\nleft-handedly. The old people say that all Kamehameha\u2019s military\ntactics were new to his adversaries, they did not understand his\nmaneuvers. In this he resembled the Great Napoleon.\n\n[672] Ke kipu, to restrain, to draw up as one reins up a horse; the\nland; the people of the land.\n\n[673] Ka lima aiwaiwa, a strong enough arm.\n\n[674] O ka lani, even the Chief Aneheaulaweaina, i.e., Kamehameha.\n\n[675] Ka lima akau, the right hand of Alapauilamoku, the sweeper of the\nisland, Kamehameha.\n\n[676] Ilaila ka oikepa, there, with him are double tusks; oikepa, the\ntusk, especially of a large hog.\n\n[677] Hinamoe, an ancient chief famed for his strength and for his\ndashing way among his enemies; so is Kamehameha.\n\n[678] O kahi ia, where was Hinamoe, there death lay.\n\n[679] Ainewanewaole, see newanewa with ole, without faltering, i.e.,\nHinamoe.\n\n[680] Lalau ke lani, Kamehameha lays hold; moa, literally, it is\ncooked, it is done, finished. Caesar is represented as saying after a\nconquest, \u201cveni, vidi, vici,\u201d I came, I saw, I conquered; but the\nHawaiian poet says of Kamehameha, the chief lays hold, moa, they [the\nenemy] are cooked, subdued.\n\n[681] Opaha kua, opaha, to cast or throw away, here to throw over the\nback; i olomehani, a place of darkness, a place of filth.\n\n[682] Hookui, to thrust, to push; haihai, broken, bones understood;\nhahai, to chase, pursue; moloku, moloalo, behind and before.\n\n[683] Haka iwi, the bones of the land are broken; manunu, to creak as\nbroken bones, the bones of the plain creak.\n\n[684] Uina, to crack, creaking, breaking.\n\n[685] Ua hano, he wheezes, etc.; kekee, to be crooked, to double up;\nkaka, to be hot as in a hot room, kiikii, wela; ka lani, the air,\natmosphere.\n\n[686] Kaha, to fall irregularly; walawala, irregularly in movement;\nkaha, the action of a kite, in its motion downwards, that is bowing.\nKaha ka lewa, the atmosphere falls; lele walawala, uncertain, uneven\nover and over as a kite, so are the enemies of Kamehameha.\n\n[687] Ke aupio, aupuni, all round the country.\n\n[688] Ka manea, a toe-nail, not a finger nail, meaning, he, the enemy,\nis the toe-nail of the island, i.e., underneath all.\n\n[689] Ka auae, there is the chin above; o ke poo aia ilalo, the top of\nthe head is below. The poet would say an utter subversion of the\nkingdom.\n\n[690] Swinging back and forth, unstable.\n\n[691] Ka koali, a swing such as children play on. Hawaii is a swing, it\nis like a rope of a pinao. The pinao is a swing; koali, a small rope\nused to work the swing backwards and forwards, practiced by men and\nchildren. Ka koali and ka pinao are possessives, and signify their\ncharacters.\n\n[692] I ke kaiewe, followers or adherents to a chief, meaning, by thy\nadherents O chief, and by this chief is the overthrow.\n\n[693] Ua makaio, to look this way as in fear in the jungle like wild\ncattle or other animals, applied also to people pursued by an enemy.\n\n[694] Ke makawi, to make a great slaughter not sparing any.\n\n[695] Ua mio, to flow swiftly, as water through a constrained place,\napplied to the flight of Kamehameha\u2019s enemies.\n\n[696] Me he umu puhi, like the smoking oven, or Pele, the volcano.\n\n[697] Ke ku o ke ehu, like the rising of the red dirt towards heaven in\na whirlwind.\n\n[698] Me he lumanawahua, the colic, internal distress. Kaikoo, the\nconstant restlessness of the surf, another figure strengthening\nlumanawahua. E\u2014a\u2014 here the reciter or chanter of the mele extends his\nvoice ad libitum.\n\n[699] Ku ka puna, the soft coral such as is burnt into lime is thrown\ntogether on the beach. So the enemy are thrown promiscuously together.\n\n[700] Ua limua, to collect many things in one place. Opala, these\nthings, the property of chiefs have become opala, worthless, things for\nKamehameha.\n\n[701] No ka lani, belonging to the chief is the island and the land.\n\n[702] Ka uka, what belongs to the upland and inland, and all that is in\nthe ocean, i.e., full and entire possession by conquest.\n\n[703] A nona ke kau hooilo, the six months of winter, the same as kau\nmakalii, the six summer months.\n\n[704] Ka malama, the month, the seven stars now in sight.\n\n[705] Ke kapola pilau, 1st, the property of a chief of all kinds and\neverywhere; 2d, the steward or person who had the charge of such\nproperty.\n\n[706] No ke alii ka ukana, property that may be transferred or carried\nfrom place to place, but ukana kikool\u00e0, property not able to be carried\non account of its weight or quantity, as we say, fixed property.\n\n[707] O ka haopae, property that floats ashore from the sea, as it was\ncalled in former times because the most valuable property from the sea\nwas the iron, hao, from wreckage; ka manu pae, birds driven here by the\nwinds perhaps; i ka honua, upon the land.\n\n[708] O ka ea ka honu, the sea turtle; makaulii, broad-backed,\nthick-shelled; mo ka palaoa, mo for moku, ka palaoa, the ivory of dead\nwhales. For Kamehameha is the broad-backed turtle, and the whale ivory.\n\n[709] Ka uhu kai, uhu, name of a fish that made its appearance and came\nashore once a year.\n\n[710] Niaupio ka lani, epithet of the only, the highest chief, hence in\nblessing him they said, \u201ce niau pio ka lani,\u201d let the king live\nforever, as in the Eastern countries.\n\n[711] Ke kupa ai au, ai au, constantly, continually, forever may\nKamehameha live a chief.\n\n[712] Ka niau, to wrap in the leaves of the niau, kaa, to swathe, to\nbind up, to go around as a piece of land; kaaniau signifies to bind up\nas a dead body and carry about a country. Ka lana, this applies to\nuprightness and excellence of Kamehameha; let him be celebrated along\nwith the short god and the long god. Their gods accompanied the high\nchief wherever they went. (See Antiquities.)\n\n[713] Holo kapapa, to go quietly, in peace; kuapapa, all quiet, no\nenemies; a he alii, and is a chief in possession of the island\u2014the\nchief, i.e., Kamehameha. O ka lani synonymous with alii aimoku.\n\n[714] Ku ka hula, hoala ia hua, to get up a dance, they dance; ka papa\nhe hahuu, a pleasant, even, smooth ground for dancing. This practice of\ngetting up a dance in honor of a celebrated man is not unknown in\nChristian countries.\n\n[715] Ulu papa, ulu, to rise up and down as in some dances; ulu papa\nmahimahi, the rise and fall in classes like the mahimahi (name of a\nfish), which moves in shoals, so the people follow Kamehameha\nthroughout the islands.\n\n[716] I ka pii, in leaping, jumping in the dance; i kanapii, of this\nand that one; pii ke ala, so goes up and down the path; o ana,\nsuffering to get to Hilo, dancing up and down is like going in the\nfatiguing road to Hilo from Hamakua. By this it appears that the\nheathen dance was an up and down movement.\n\n[717] I kana lapa, from one ridge to another.\n\n[718] Io, meat, flesh; alaulau, bad meat, hurt, spoiled. Ka\u00f9 and Puna\nare putrid meat.\n\n[719] Ai koke no, they quickly eat, that is, peck each other as a brood\nof chickens; Keawemauhili at Hilo quarreled with Keoua at Ka\u00f9, pecked\neach other.\n\n[720] Nani wale lakou, that is Hilo people and Ka\u00f9 people, wonderful\nhow shamefully they behave, how disappointed.\n\n[721] Lea ka hoka, their disappointment, shame was their pleasure for\nthe greatness of the ahuawa, disappointment, shame, grief.\n\n[722] Aloha ino, a phrase of great contempt; also of great affection,\naccording as it is spoken; great contempt for their present\ndisappointment.\n\n[723] E hapa ka hoka, much less shame to the crown, if he, Keawemauhili\nhad fled to Kailua.\n\n[724] Eia na hokahoka iho, here is the great shame, another ground of\nshame; alaela\u2014alaila, these at that transaction; he kela, to exceed, to\nbe more, to excel, this exceeds all other deeds of shame.\n\n[725] He aiwaiwa nei, he aa, dumb, acting like deaf persons with one\nmind, Keawemauhili and Keoua. Language of the poet.\n\n[726] Aia ke aa, there was nothing but deafness, stubbornness, windy\nKa\u00f9 was deaf at Keaa, a place in Ka\u00f9.\n\n[727] Apiki Puna, false was Puna, deceitful; Leleapiki, name of a land\nin Puna; ke nana la, if one looks at Nanawale (name of a place in\nPuna).\n\n[728] Lalau wale ana Hilo one, sandy Hilo is mischievous. Hilo at\nWaiakea was called Hilo one for the flat surface and much sand; i\nKalalau, a place north of Waiakea.\n\n[729] Ua oki i opeana Hilo, the chief and people are destroyed,\nrendered powerless by having their hands tied behind their back; Opea,\nname of a small land in Hilo.\n\n[730] Hilo paliku, north part of Hilo; Hilo pali, thus all parts of\nHilo were like a person with hands bound behind his back.\n\n[731] Ku wale Hilo (alii) stands ashamed, in shame Kueo goes as a poor\nman to the mountains; Kueo applies to one who has had property, but has\nbeen stripped of everything and goes about in poverty.\n\n[732] I ka uka o Laa, on the upper side of Laa, name of a land in Puna,\non the road to the volcano from Hilo; i Paoole, name of a land in Laa.\nTo these lands the people of Hilo had fled when conquered.\n\n[733] Aole kohukohu, not certain, not fixed; ka moe wale, the people of\nthe land simply live, stay; makau wale, liable to be driven off at any\ntime.\n\n[734] Kaina kino, i.e., kaina kino, kai to carry off, to seize, kaina\nbodily. Hilo is full of ridges (olapa\u2019s) rendered useless for\ncultivation.\n\n[735] Ka hoomoku. the people of Hilo, Puna and Kau having lost their\nlands now stay on lands not their own. Hoomoku, to place a person over\na moku, district of country.\n\n[736] He ulu alanamoku, ulu to grow like a tree, alanamoku, a sacrifice\nfor a district. Keia, these lands have all grown up into a sacrifice by\nthe chief, i.e., Kamehameha.\n\n[737] E Malele kuala. Pokikaina, Kahuaole, Naka, names of ancient\nchiefs to whom Kamehameha is likened.\n\n[738] E Kakae, the son of Kahekili, names still applied to Kamehameha;\nke kani mai nei ka alana, to sing, to pray, i.e., the offering.\n\n[739] Ke oho, proclaim aloud, as many voices in praise proclaim the\nsacrifice to the one father, \u201clive forever.\u201d (See l. 109.)\n\n[740] Ka hulu kupu, the new feathers, new hair, hence the fresh or\ngrowing glories of Kamehameha, i.e., of his honor, his army, his\nwealth; o kona au, of his kingdom.\n\n[741] Ke kokoia, to lead on, to be drawn or dragged backward and\nforward as a dead body of one slain in battle; this applies to the\ndistricts, lands and people taken by Kamehameha.\n\n[742] Ke kauo ia mai nei, they are dragged hither, the districts,\nlands, people; ke koloa, to draw as with a rope the moku, i.e., Hilo,\nPuna, Kau.\n\n[743] Owai ke kanaka, who is the person to be sacrificed by Kamehameha.\nThis is the language of the poet.\n\n[744] O hooleia, the o is the answer to the question owai; hooleia is\nfor hoohohoolei, to shout aloud, to cry out as many. O maua, the poet\nand his assistant, we two, we two here, Kukapalani o Kamehameha.\n\n[745] No luna ke kanaka, from above is the man to offer the sacrifice.\n\n[746] He hulu alii, the dress, the ornament, the external appearance of\nthe chief is what belongs to him; he liko, the bud, first shoot of a\nchief is his child; ke a, syllable used in cantillating.\n\n[747] Ke haipo me ka haiao, haipo, the prayer offered by the priest in\nthe temple (heiau) by night; haiao, the same offered by day.\n\n[748] Ko ke kahuna hai kupua, it belongs to the priest to declare\nancient transactions. (See Antiquities.)\n\n[749] Ko ke akua haiamio, haiamia, to reveal what is long past, or\nbeyond the research of man; meaning it belongs to the god to reveal or\nshow the priest to declare to men what they do not know; ko ka aina,\nwhat belongs to the land, holding fast the land; a huli honua,\neverywhere, all about the island.\n\n[750] Hai ka lani, hai to offer a sacrifice, the chief Kamehameha had\nconquered the three districts, he was offering a sacrifice; when this\nwas finished, noa ka moku, freedom from war, followed.\n\n[751] Hai ka lani, the chief Kamehameha offered Puna in sacrifice, Puna\nand all belonging; ka, possessive; kolii, a diminished part, a small\npart of a thing.\n\n[752] Kapueokahi, a small land in Puna. The name also of the harbor of\nHana, Maui.\n\n[753] Maloo ka lani, the heavens are dry. the land is dried, the pits\nhave no dew, no rain, nor moisture. This line is descriptive of a long\nseason of drought in the southern and eastern parts of Hawaii. The air\n(lani) becomes dry, the rocks and earth become heated, all moisture\nseems to be gone, the ravines down which the water runs impetuously\nduring the rainy season forms in many places, deep pools (lua), the\npoet here asserts that even these are now dry.\n\n[754] Ka po, the under world, the place of darkness, meaning, in the\ndark world, no clouds float there.\n\n[755] Ku ka laulama, the signals of joy are set up; laulama, a bonfire\nas a sign of rejoicing for victory around the island.\n\n[756] Ku pono ka limu, the sea moss stands erect for the chief\nKamehameha, to honor him. This limu was highly regarded as food by the\nchiefs.\n\n[757] I ka hoanoho, one who dwells on a land, keeps possession.\nKamehameha held possession under Ku, an ancient god; e ka lani, the\nchief, synonymous with me hoanoho, Kamehameha, the chief, is in\npossession under Ku; he hiwahiwa, he is greatly beloved by Lono.\n\n[758] He hikuhiku, the name of a thing greatly esteemed as a plaything\nby a child, like hiwahiwa, he is dear to the poe kiniakua, the 40,000\ngods. Kamehameha was the favorite of all the gods.\n\n[759] He kupu na Maliu, kupu, to sprout, to grow, but here a\ndescendant, same as kupuna na Maliu, a man celebrated in ancient times\nfor his piety and goodness; na laua me Kaekae, another devotedly pious\nman. These pious men and others were renowned not only for their piety\nwhile living but the gods watched over them and kept them alive to\nextreme old age. Kamehameha was defended as though he was a child of\nthese pious persons.\n\n[760] Hanau mai, and when born, e ake no e haipule, when young he\nwished to be pious.\n\n[761] Wahi ka niu, he broke the fresh coconut, i.e., offered to the god\nof night while young, an evidence of his piety.\n\n[762] Niu maka, fresh young coconuts; o nolaelae, it was by the water\nof young coconuts that the poe kilo made out their divinations;\nnolaelae, clear, distinct.\n\n[763] Waiho wale kahiko, things that have been secret, unknown from\nancient times, time of Akea, are now known.\n\n[764] Ikea kahua Waiali, appears the base, foundation, place for the\nking when he speaks, rostrum for speakers.\n\n[765] Ikea hipahipa, wonder, strange thing, there has appeared the\nwonder of the island in the overthrow, the new state of things.\n\n[766] Ka pae kii, the images of the gods stand in rows. This is said in\ndistinction from the former times of confusion during the war.\n\n[767] Ka hale hau, a place within the heiau (temple) where the people\nheard the voice of what was done.\n\n[768] Ka kakou, for us, common people, to see the wailing, pihe, wawa,\nthe noise then made.\n\n[769] He wa hee paha, it was the time perhaps of the flight of the\npeople of the island.\n\n[770] A o no, ao should be understood as aole, as it sometimes is in\npoetry. The place where the enemies of Kamehameha were: Ka!\nastonishment indeed, some time ago the lands have yielded, been\nconquered.\n\n[771] I ke kulu, kulu the setting of the sun, same as napoo. Hilo, the\npeople of Hilo fled in the evening.\n\n[772] Hee Puna, Puna fled in the morning; i ka aluna awakea, when the\nsun was a little turned at noon Ka\u00f9 fled.\n\n[773] Puni koke, pau koke, it was done quickly even in one day.\n\n[774] Kaele, quickly, the districts were quickly conquered by strength,\ni.e., the invincible power of Kamehameha; poniuniu, dizzy.\n\n[775] Laka Hawaii, the island conquered by the chief and warriors\nbecame tame and lived quietly.\n\n[776] Wa iho la, Kamehameha\u2019s people converse over what they have\ngained, liked the butterflies around the flowers of the koali\n(convolvulus); ninia, a medicine; the capture of the island was the\nmedicine that gave comfort to the eyeball (center) of the island, i.e.,\nall the island. Kamehameha poured on the oil and the island was\ncomforted.\n\n[777] I pau ka pohihi, pohihi applies to the condition of the people,\ntheir vision was obscured in regard to their civil rights.\n\n[778] Kahe ai ka walekea, wale, soft matter, matter that issues from a\nsore, kea, white, the white matter flows from the eyes.\n\n[779] E hihiu, the island was wild, untamed, badly governed by the\nformer chiefs; ua ike pono ia ka lani, it was well known to the chief,\nKamehameha.\n\n[780] I kona kahu, Kamehameha becoming kahu, guardian, that was what\ntamed it, the island.\n\n[781] Ua hei akula, they are caught as with a rope, i.e., those lands\nwith their chiefs and people; hei represents the action of throwing the\nlasso. I ka upena, by a net, with the voice of flattery.\n\n[782] I kupalu ia i ka muhee, Kamehameha fattened them with the bait,\npuua; they were choked with the muhee (a fish), the bait sticking in\ntheir throats.\n\n[783] Ua hanai i ka iao, they were fed with the iao, a species of small\nfish, i.e., Kamehameha fed them. Hoo-lulu\u2014Hooalualu, to collect, to\ngather; they were gathered like the aku, a species of fish which swim\nin shoals and can be baited by feeding them and afterwards caught in\ngreat quantities.\n\n[784] I kimokimo, dogs were fed by throwing them on their back and as\nthey opened their mouths a person would drop a fish into their open\nmouth, that was kimokimo, the fish was called hauna.\n\n[785] Hahai, being thus fed the dog would follow his master. Wini auka,\na great multitude, ka moku, the people, as Kamehameha fed and fattened\nthe people, they followed him in long trains.\n\n[786] Eia ke ka mai nei, the expression of the poet. Ka, to sweep, to\nbrush around like the tail of a horse, hielo\u2014huelo, tail; here by the\ncoming of Kamehameha sweeps around the red tail of the land.\n\n[787] Me he ilio welu, welu well fed; moe poli la, like a well fed dog\nthat lies in the bosom, i.e., a favorite.\n\n[788] E pakele ia aina, these lands, i.e., Hilo, Puna, Kau; e pakele ia\naina, an affirmative form, but the meaning is negative, i.e., they\nshall not escape. Kaiole na kamau, name of Kamehameha.\n\n[789] I ka kumu, the first, the chief, the alihikaua, the greatest\nleader of soldiers, i puka mai ai, that has ever risen.\n\n[790] He kino pahaohao, the soldier has a person unlike any other,\ninvulnerable; he ouli e, not like any other, strange to look at.\n\n[791] E wanahina, to stand erect like the hair on the shoulders of an\nangry dog, or the scales of certain fish, bristling, fearless.\n\n[792] E okalakala, rough on top of his head. Keohohiwa, name of\nKamehameha.\n\n[793] He moano hiwa, a dark red all over is the chief, that is a\ncomparison of the chief to this red fish.\n\n[794] He kea-puaa, boar; makai olelepa, fierce, fearless, a puaa strong\nat rooting. The wild boar of the islands was the most powerful,\nenergetic and fierce of any animal that the people knew of; these names\napplied to Kamehameha.\n\n[795] E haulani ana. overthrowing, upturning the islands; e a, to give\nattention.\n\n[796] Puipui ka moku, the island is enlarged by the triumph of the\nchief. Kamehameha has enlarged himself, he loaa, etc., he obtained it\nin the day of his strength.\n\n[797] He ikaika hili au, an action like the sword exercise; ikaika,\nstrong; hiliau, brandishing as one does a sword, or a boxer his arms; o\nka neiku, nei, the wail, cry of many voices; ka, a strengthening of the\nidea; neiku, like the sliding down of a high pali; nei used in poetry\nfor nee, to move off.\n\n[798] O ka malio, 1st, the sensation to the eyes of looking at the sun,\nat first a dazzling brightness, afterwards different shades of\ndarkness; 2nd, such shades of light as are seen early in the morning or\nat the setting of the sun; aka, a shadow, an appearance.\n\n[799] O akaleimalio, the sudden entrance of light, like lightning, a\nflash of light; this is said in praise of Kamehameha for the sudden\ncoming upon his enemies; o Leimanoano, very sacred, applied to\nKamehameha as a sacred chief.\n\n[800] O haili, name of a large bird known or spoken of by the ancients;\nkaununalau, strong and able to carry off a man, such a bird was Haili,\ni.e., Kamehameha.\n\n[801] Ka manu iolana, the bird that sings when flying high in the air,\ni.e., haili i ana, speaking like io ana, singing. Kiwaa, a large bird\nin ancient times; o lele i ana, singing in its flight; these were\nresemblances to Kamehameha.\n\n[802] O ka io lele, name of a bird like an owl in its hovering, or\nstanding still in the air, it is a black bird; lele mapumapu, a\nhovering as a bird floating in the air, flapping with the wings, but\nmaking no progress. O na pua a ka lani, na pua, the ancestors of\nKamehameha, the descendants of chiefs down to Kamehameha\u2019s time.\n\n[803] O Halulu, o Hiapo, two fabled birds which Kamehameha worshiped,\nand Kamehameha\u2019s feathered god, Kaili, when the feather sprung up in\nthe forehead of the god, the people thought it a sign of ability to\nconquer; o ka makia, that which fastens together, as with a pin or\nnail; o ka makia o Kamehameha, he held together the islands; lele huna,\nfalling, as drops of rain; i ka apana, falling to pieces.\n\n[804] O ka pukoa kani aina, the coral reef is a strong land; kani,\nstrong, applied to Kamehameha, he is a strong barrier, i.e., a\nconquering warrior; o ke koae, a bird that flies with a motion like\nthat of a person swimming; manu, a bird descended from kuala, a large\nbird of ancient times.\n\n[805] He a, this has no meaning, it is simply the lengthening of the\nvoice in cantillating, here used to call attention to the foregoing,\noften used at the end of a line, in some poetry at the beginning like\nthis.\n\n[806] He haihai pua, a breaker of blossoms, as these birds; he naulu, a\nshower with wind; kaupua, falling on buds and blossoms; likomoku, the\nbud, the growing of the islands.\n\n[807] Ke kaapeha, 1st, to fold up as a long bundle; 2nd, to manage as a\nbird does its tail feathers in steering its course, or like the\nsteering of a boat with a long oar; analio, the tail feathers of a\nbird. Ke koo, the long tail feathers of a bird; leina pawa, the bird\nthat flies very early in the morning, expressions assimilated and in\npraise of Kamehameha.\n\n[808] Ka ao, a bird about the size of a hen, black feathers, very long\nwings, sings loudly; i kani ka poa, poa the sound of the wings of a\ncock before he crows; i ke kuahiwi, on the mountains. These actions are\nall likened to those of Kamehameha.\n\n[809] Nana poa, who flaps his wings upon the mountain; hikilele, wakes\nup the inland dwellers; haili, the forest upland from Hilo.\n\n[810] Puiwa, suddenly frightened, applied to the people at the\nboasting, bragging; paha, to boast, to brag of a place, country, or\nperson; a ka lani, Kamehameha.\n\n[811] Paha ka lani, Kamehameha boasts at Kukuipahu, name of the place\nwhere Kamehameha encamped above Hilo.\n\n[812] Kani ka ikuwa, to sound with a loud stentorian voice, to call\naloud; a miha, 1st, to float off silently, calmly; 2nd, the calmer\nsilence after a great noise, applied to Kamehameha commanding his\nsoldiers, for he had a very strong voice.\n\n[813] Kani ka laka, of loud voice, Kamehameha cried aloud. His voice\nfrightened his enemies, they fled quickly.\n\n[814] Nakolokolo, all Hilo ran inland, rushed inland of Makaholo up\nabove Waiakea.\n\n[815] Wahia ka manawa, wahia for wehi ia, to break, ka manawa, the top\nof the head, literally, the open place in children\u2019s heads where the\npulse beats, the head of the upland is broken.\n\n[816] Nakaka, broken up, full of cracks as wet ground suddenly dried up\ncracks open. Ka, astonishing, wonderful; i ka ai, an expression often\nused, as ka i ka ai ka aihue, wonderful the theft, a ka haiwale,\nastonishing their cowardice and fear.\n\n[817] A li, to tremble with fear; the hulu, hair, the hair of the hohe,\ncoward, trembles; wiwo a kolo, fearful he crawls away and acts the hen\nin secret, or sits like a frightened hen in a secret place. A vivid\ndescription of a coward in battle.\n\n[818] Weliweli, the enemies of Kamehameha tremble at the sound of the\nvoice of the soldiers.\n\n[819] Ke heu, to sound as the voice of the owl or other bird while\nflying, here it signifies sound as a loud voice.\n\n[820] A o ka lani, the chief is a fowl perched on its sleeping place.\n\n[821] I ka i ka ai, astonishing, wonderful is the transfer of Hawaii.\n\n[822] O Hawaii kahua, a place of business, Hawaii is a cock-pit, or\narena, otherwise a battle ground.\n\n[823] Haka for hakaka; ka moa mahi, a cock kept as a pet, trained to\nfight; mahi a favorite; punahele, greatly cared for.\n\n[824] Hakau, to fight, contend.\n\n[825] Haka, to fight; koeleele ikaika, strongly, valiantly; ui, the\nyoung man, Kamehameha son of Keoua.\n\n[826] Walu, to scratch, to sharpen; kakala, the spur of a cock, he\nwhets his spurs; pikawai, pick up something as if eating, as cocks when\nfighting.\n\n[827] Huai, to scratch as a fowl, like helu, scratches in the cock-pit\nof this Hilo.\n\n[828] Hoonoho ka uli, uli koa, a signal of an army; he ouli, a sign,\nthe standard of the army is set up; hoahoaka, to stir up as dirt in a\nwhirlwind, the dust was stirred up by the movement of the soldiers.\n\n[829] Iho, to flow as perspiration, to sweat, the perspiration flows\nfreely from the forehead of Laniulimahiia, i.e., Kamehameha.\n\n[830] I ko ai, to verify, to make true, to insure the place\u2014the\nbattlefield Mokuohai, where Kamehameha first conquered Kiwala\u00f2 near\nKeei in Kona; i hao, taken by violence, robbery; Kamehameha had taken\nthat place formerly but to secure it he must conquer Hilo.\n\n[831] I ohi, to take, as one\u2019s own; kapili, name of the property staked\non each side when a game is about to be played; mau, the property\ngained or lost, that he might take the property staked for he had\nconquered, i.e., Kamehameha; i kahi one, at the sand beach, i.e., the\ncountry at Hauiki at Keei.\n\n[832] O ka lani kela, his first antagonist Kiwala\u00f2; o ka lani keia,\nthis is Kamehameha; they were about to play a game for the island,\nHawaii was the stake.\n\n[833] Koi kaakumu, koi to stake property in gambling; kaakumu was the\nancient name of property staked; there at Keei the property was staked.\nKoi pa i ke poho, the game was played to the loss of Kiwala\u00f2.\n\n[834] Pa i ke kumu, pa to strike, kumu was a large stone set up to stop\nthe rolling maika and where the object was to be hit. (See\nAntiquities.) Kamehameha had hit the kumu, he had gained; helu palua,\nhe now counts double having gained; helu koke, quickly counts, i.e.,\nreceives; puni eo, the reward at the appointed time.\n\n[835] Eia koi aina, this is the person who staked land, Kamehameha; pu\u00f2\nka lima, to clap together as the hands, as a signal of having gained,\nor done something; oia k\u00f2i moku, o Kamehameha, this is the person who\nstaked the island of Kamehameha.\n\n[836] O ka lani Kauikeaouli, that is Kiwala\u00f2, Kamehameha\u2019s adversary.\nKalaninui was Kamehameha.\n\n[837] O ka mea, he is the person by whom is the flight, the nana serves\nfor the hoo to auhee; he, Kamehameha, caused the flight.\n\n[838] O loaa auanei, anei question; hunahuna, a secret hiding place.\nSee huna. Did he gain or find a hiding place? No.\n\n[839] I hee, flee, run away, i.e., Kiwala\u00f2.\n\n[840] All classes of men saw him flee, the little man, the great man,\netc.\n\n[841] Akahipapa, name of the place where Kamehameha and Kiwala\u00f2 met and\nconversed together.\n\n[842] The following lines describe the conversation of Kamehameha and\nKiwala\u00f2. Haawi oe i kou ea, thou gavest the breath, o kou make, and\ndeath, i.e., to give one\u2019s life and death. Kiwala\u00f2 did not wish to\nfight, but Keoua did.\n\n[843] Ala, for aiala, ano, now it is lost; welawela, to be stingy, to\nhold back one\u2019s giving; mai eaea, do not quarrel; mai puniu, be not\nclose, stingy.\n\n[844] Waihoa, for e waihoia, let go, leave; ko ia, his, for kona; ko,\nwhat he has gained by war; me koia nei olioli, with his satisfaction.\nThis is the advice of the poet to Kiwala\u00f2.\n\n[845] Na pilikamau, followers, those attached to Kamehameha; na kahu\nlauaua, makaulii, the officers, those standing high with Kamehameha.\n\n[846] O ka moa i hanai ia, the fattened fowl, Kamehameha; oki o ka\nlani, the chief is a finished man, nothing wanting, i.e., the poet\nmeant to say, \u201che is a gentleman.\u201d\n\n[847] I lania, to lay before a fire to dry. Those who practiced keeping\nand training game cocks, kept them just before the fight on roosts over\na low fire of coals to strengthen them and make them fierce; hale uahi\nwas the smoke house where these cocks were set in training. Kani, to\nsound, kani eena, to sound roughly, as starched paper, rattled as\nstarched cloth; so the feathers of these trained cocks sounded.\n\n[848] Ohiohi, variegated, many colored, as the feathers of a cock; me\nhe hoe panoa, a kind of paddle found on Kauai, the wood was variegated\nwith many colors; me he puu kauila, name of a heavy, hard red-wood.\nWhere a heap of war instruments lay piled together there was a singular\nappearance; ka io, the mass, the heap. So Kamehameha appeared.\n\n[849] E hulili, a rising tremor, the tremulous motion of the feathers\nof a cock when fighting, the feathers tremble and napa, slightly rise\nand fall. Ka paku, when spurring, paku keehi (kicking).\n\n[850] Hookahi, once the striking, pakuna, i.e., pakuana, as if one\nstroke of the spur was enough.\n\n[851] Ku no i ka ihu, the conquering cock strikes his adversary in the\nhead, the conquered one flees, hai liilii, broken to pieces, i.e.,\nentirely conquered; ia na, he emphatically, such was the fight between\nKamehameha and Kiwala\u00f2.\n\n[852] Kahili, to sweep, to brush away as light substances; hao lele, to\ncarry away, synonymous with hao ikaika; wili, to twist, the action of a\nwhirlwind; o kai, great numbers of whirlwinds, with great strength the\ndust is raised in frequent whirls toward heaven.\n\n[853] O kai ke ea, okai huakai, the dust goes in great bands, or\ncompanies, as seen coming from the mountains; puoko, to ascend as\nflames of fire; ula, red, applied to the ascent of red dirt as at\nLahainaluna; i kai, towards the sea.\n\n[854] Me he ku na ku ua, as the rising, coming on of a red shower as at\nKaanapali seen from Lahainaluna, so is the soldier\u2019s person,\nKamehameha.\n\n[855] O ka lani ia, ia emphatic, he; a ka lani, son of a chief.\n\n[856] O ka lani anei, is the chief a soldier, and will he take pleasure\nwith the holua? A pastime among the ancients.\n\n[857] Kapehe, to converse deceitfully, when a person\u2019s real meaning is\ndifferent from his apparent, hoomahua, to deceive, will he talk\ndeceitfully to please the deceived.\n\n[858] Ke kaiena, those occupying the house boast, are proud, i.e., the\nfollowers of Kamehameha; noho hale, the resident of a house or land\nunder a chief.\n\n[859] E uaua, to waste, to spend needlessly; ka lau, four thousand,\nhere, for the many, the many parents under Kamehameha will waste the\nproperty and rights they have gained; hoano, to take in possession\nanother\u2019s property; keha, proudly, without regard to another\u2019s right;\nka umauma, the breast, i.e., the mind.\n\n[860] Ua ai kahela ka uha, kahela, satisfied, having enough, they eat\nat leisure sitting upon their hams, haunches; ku ka hale iki, this is\ndone in small houses and large ones. This language applies to the\nfollowers of Kamehameha as though they had conquered and the conduct is\nreprobated by the poet.\n\n[861] Ka pa wiwi, the tall high fence around the house; ka pa laau, the\nstick, or strong fence, this applied as before to Kamehameha\u2019s men\nafter the conquest.\n\n[862] Ka aleo hale, a high house, i.e., a house with rafters made into\na very sharp roof; moe, these were sleeping houses; me ka amana, boards\nor sticks put up for shelves for laying kapas or other property on.\n\n[863] Ka halau aina, the long house where the women might eat, aina for\nai ana; the halau was often used for a canoe house, but generally as an\neating house for women; halau was a long and large house with the door\nin the end, a common house had its door in front.\n\n[864] Lulu kohekohe, kohe name of the grass that springs up and grows\nin kalo patches, the kohe is spread down, hohola ka moena, the mat is\nspread on top.\n\n[865] Kau ka pakakeha, to lie on the back with the head raised on a\npillow, i.e., to lie like a chief in great dignity, so the followers of\nKamehameha who ape his dignity.\n\n[866] Lele kahili, the fly brushes swing at the door as the masters\nwould lie near the door; holo ka uhai, the door shut; uhai, the shutter\nof the door; kapa eleele the sleeping kapa: The fly brush waved, the\ndoor was shut, the black kapa drawn up and the chief went to sleep.\n\n[867] Holo pee iki, literally, run, hide a little, i.e., when one is\nweary to go to kuono, place of enjoyment, kuu ka luhi, dismiss fatigue\nand care.\n\n[868] Ina mahana Kanaloa, etc., relates to the affection and\ntranquility of Kanaloa and wife.\n\n[869] Lea ka ai, joyful the person who has much land, hence much food,\nmany enjoyments.\n\n[870] I ka pale ihe ui, in parrying the spear, ui, strong, energetic, o\nka lani, Kamehameha; hahaki, to break as a stick or spear, to break the\npoints of spears is sweet, gives him an appetite; it was pleasure for\nhim to play with war instruments.\n\n[871] Lea ke kau ai, pleasurable, at ease, at peace, no enemies, season\nof fish, food; he maona, when he was fully supplied, those below him\nsupplied all his wants.\n\n[872] He maona ai kou, thine is the fullness of food, even ye the poor\npeople, noanoa, common people.\n\n[873] He maona moku, it is of the chief to be satisfied with districts\nof country, kingdoms.\n\n[874] Ke i aku nei, he, Kamehameha, says I will eat, I will finish;\nmoku, an end, the remaining sweetness of eating.\n\n[875] I na hai ai, collections of hogs, fowls, dogs; these are called\nhai ai, here connected with au honua, it means the districts, lands,\nand all that belongs to them.\n\n[876] I ka hoolua pikao, hoolua, to do twice, to do over again, as to\nbake hogs, dogs, fish twice over, baked until dry; no moisture, but not\nburnt. The islands were to Kamehameha as dry meat, thoroughly baked.\n\n[877] Ai kalani, the king enjoys Hawaii, i.e., Ka\u00f9, Puna and Hilo;\npakaeaea, wrinkles on the skin, when one is just able to crawl from\nextreme old age.\n\n[878] Limu kohu, limu, sea moss, considered an extremely fine dish;\nkohu, fitting as a fine garment (kapa) does a chief, hence, the chief\nis noble and grand in his appearance; ke hele, when he goes abroad, i\nkohu no, fitted out, consistent as a noble chief.\n\n[879] He alii pono, a supremely excellent chief, an excellent country.\n\n[880] Hawaii the former possession of Keawe.\n\n[881] O ka lani, Kamehameha is the Malela, the superior. Malela, an\nancient king of excellent character, formerly lived on Oahu. Kamehameha\nis likened to him.\n\n[882] Ea Malela, ka moaeku, Malela arose, came as the strong east wind;\nmoae, the soft east wind; Moaeku, is the strong east wind.\n\n[883] Ka moae kukuku, the strong east wind, stronger than moaeku, which\nis the commencement of a strong wind. Moae kukuku is when the wind\nrages, pakuku ahi when it rages furiously as fire.\n\n[884] Ka makani, a strong east wind. Akaleiohua, name of an ancient\nchief. Kamehameha is Akaleiohua, the poet will not admit any are\nstronger than he.\n\n[885] O Kalaninui was a kapu chief of the highest grade, a high chief\nof Maui, the brother of Kahekili who was the father of Kamehameha.\n\n[886] O ke kapu no, he was a real kapu chief; hoano, separated, sacred.\nPau no, pili no, nona no, he belongs, is connected with this chief,\ni.e., Kamehameha.\n\n[887] O ka moe, the obeisance, the bowing down, the prostration of the\npeople on the approach of a chief; o ke puhi, the burning of a person\nwho does not prostrate himself before a chief, i.e., a chief of the\nhighest class: o ka wohi, epithet of a chief below that of an alii puhi\nahi, they are all below Kamehameha.\n\n[888] O ke alii, Kamehameha was a high chief, his natural chieftainship\nwas one; o ke koa, his being a successful soldier was the second part\n[of his greatness].\n\n[889] O ka lani, he, Kamehameha, was a chief, he was a man, a common\nman. Iolaniku, io, name of a bird that soars high in the air, lani very\nhigh. Ku, name of one of the great gods.\n\n[890] He kanaka no kaulu hanae, a man from on high, kaulu, what is very\nhigh, on top of a cliff; no kaulu makani, from the high place of winds\nof Laa; the god of the winds. Name of the man who regulated the wind,\nlived at the extreme west end of Molokai.\n\n[891] O Kameeliko, the name of one of the ancestors of Kamehameha; o ka\nlani nui, of the high chief; na pua, descendant; mamo a Hoomilialau, an\nancient chiefess, the goddess of storms, hurricanes, thunder, and all\nwonderful events; meaning Kameeliko, i.e., Kamehameha, is the\ndescendant of the wonder-working goddess Hoomilialau.\n\n[892] A ke kumu, the author of the winds that came forth (are born)\nwaikanaka and become men, i.e., though born of the wind, they become\nreasonable, rational men.\n\n[893] Puka mai, the chief came forth a man, but in mind, thought, plan,\na god.\n\n[894] Na maka o ka makani, the origin of the winds which come from the\nclouds.\n\n[895] Ka muo, the bud; ka liko, the swelling; ka ao, the opening; ka\nlau, the leaf of the wind; the reference to the winds represents the\nrise and progress of Kamehameha.\n\n[896] O ka makani kuhonua, a wind very strong when one does not see\nwhence it comes or any cause for it; hili lau moku, a wind that blows\nall about the island.\n\n[897] Hilia for hiliia, twisted are banana leaves of Humuula, a place\nin Hamakua, Hawaii, near the boundaries of Hilo; paumaele, defiled is\nthe air, kalani, atmosphere.\n\n[898] Ka hakiana, a maia, a garden spot, the banana gardens of Palila,\nthe person famous for planting bananas upland of Humuula, who (Palila)\neats and leaves the small ones at the bottom of the bunch. Koe ma ka\npola, remains at the bottom, pola, the small bananas at the bottom of\nthe bunch. Palila was the son of a celebrated warrior remarkable for\nswiftness in running.\n\n[899] Ua hoopau ia, they are all destroyed by the wind, every one.\n\n[900] Kaholoiki and Kaholonui, names of places.\n\n[901] Na ea kapu, ea, a field, a large tract of bananas sacred to\nNiheu, a man of ancient times famous for his fighting qualities, he was\na small man but very powerful, a younger brother of Kana. Ku awili,\nthey stand bent over, awili, the stem as it bends over and forms an\narch; ka okai, the bananas as they hang on the stem one row under\nanother.\n\n[902] I ka uka, upland of Wilikulamanu, above Humuula in Hilo.\n\n[903] I Laumaiakenahae, name of a place above Hilo.\n\n[904] Kahikolani, Puukahonua, names of ancient chiefs; o kanaka iki e\nka moku, when there were but few men on the island, i.e., these two\nwere chiefs when there were few people.\n\n[905] O ka uuina, strong exercising at work, at fishing, etc. Wawau, at\na land unknown, this is spoken of the very ancient chiefs just\nmentioned, who were from some foreign country. Oia na keiki e eu nei,\nthose from the children of the present mischievous race.\n\n[906] Ka oiwi, the body, strength of wind; ona, belonging to it.\n\n[907] O Kona nui a niho, the great Kona gnashing with six teeth; o ke\nKonahiki, the month of October when the wind comes off Heapuku, tearing\nup and disturbing qualities belongs to Konahiki.\n\n[908] O ka kikiao kahiu, the wind when it strikes suddenly, then\nsuddenly lulls. Kahi oia no, that is it. Hanaia, name of the third\nmonth (November) of Hoilo, ke hiki mai, when it comes.\n\n[909] O ke kiki, the strength, o leleuli, a great falling rain with a\nhigh wind, sweeping away everything. Lelekuila a singular blowing\nstriking wind; o ka hooilo, of the winter, i.e., such is the character\nof winter.\n\n[910] Lele ua, rain falling straight down, not driven by the wind.\nLeleleaka, a fine rain without wind; leleaka, fine rain with wind; mea\ni Kona as it is often seen at Kona, Hawaii. Kona u. Kona is so called\nat Kailua.\n\n[911] Eia ka lani, this is the chief (Kamehameha), so is his character,\nke kikiao, the hard striking wind is his, i.e., no common wind.\n\n[912] Kona ku, a strong rushing wind.\n\n[913] E inoino, desolating the land; i ke kamaniheunonea, name of a\nvery destructive wind.\n\n[914] Kamaniheu o Kamehameha, a Kalanikuakaa, name of Kamehameha\u2019s\nfather.\n\n[915] Nana, o Kamehameha, e kau e hoopau, to overthrow; ke kualono,\nlike something descended in rolling down hill with force; ka hilikia,\nsame as kahiliia, swept over, made silent by the chief Kamehameha.\n\n[916] Oi pono ka lemu, while he sits comfortably, the chief,\nKamehameha.\n\n[917] Kumoho, up the hill from Laa.\n\n[918] Ku e ae ana, he moves his foot slightly against the top of the\nhigh Kumoho.\n\n[919] Kiekie ka lani, Kamehameha; kaulu kahi kiekie loa, halona, places\nbelow where one can stand and look off and around.\n\n[920] Nana, to look at the land, country below. Kilohana, beautiful\nbelow. Kilohana is the colored and most beautiful of a set of kapas.\n\n[921] Imiimihia, looked after, sought after; lanalanahia, a thing hoped\nfor, wished for; lana, it floats, is seen; makai, to seek for as a\nconstable for a felon\u2014to look at the island.\n\n[922] Kulia, to stand erect, for kuia l inserted. Kamehameha stands\nerect, kilokilohia, to look at the situation, circumstances of the\nisland.\n\n[923] Papa, to see, to look at, to examine, as if one was on top of\nPunchbowl and looking down on Honolulu and sees each house, tree, looks\non top of Maunaloa.\n\n[924] Kumoena, spread out as a mat, like a mat; kumoena lau, the spots,\nthe squares of a mat; the mountains of Papai, i.e., name of a mountain\nof Ka\u00f9.\n\n[925] Haalulu, the top of Kaiholena trembles as in an earthquake,\nfiguratively of Kamehameha through fear of him; ke poo o Ka\u00f9, a\nmountain still higher than Kaiholena.\n\n[926] Ua monea, to smooth, to polish, to brush off dust, the upland of\nPakua, he kuahiwi ma Ka\u00f9, is swept clean, no people, thus lie the\nplaces just mentioned.\n\n[927] I ka hele ia, by the soldiers of Kamehameha; ke ku, because they\nate standing, to be always in readiness for battle; the places above\nmentioned were so desolated by Kamehameha\u2019s armies by the poe huikahi,\ni.e. Kamehameha\u2019s soldiers had short malos which were fastened only in\none place, hence the name of his soldiers, synonymous with ka poe ku,\nabove; the short malos were in distinction from the poe huilua, long\nmalos, tied twice.\n\n[928] Here begins a reproachful speech against Keoua and the people of\nKa\u00f9: E ka apo wale, ye robbers; apo, to seize, to carry off, applied to\nthe people of Ka\u00f9; Keoua ilihune, poor outcast; e ka makia hele la,\nwandering away to escape the officers.\n\n[929] Kulolia, friendless, destitute, without clothing except a malo; o\nke alanui, belonging to the highway, having no home elsewhere; Kaipuu,\nland in Kapapala.\n\n[930] Ua wawahia for wawahiia, these lands, places above mentioned,\nwere broken up by the soldiery; ua kahiau ia, are swept clean of wood,\nbrush, etc.\n\n[931] Ua kahiauia; ua nao ka wale, the spittle is corrupted; nao, the\ncontents of a boil, as pressed out after being opened.\n\n[932] Ua wali, to mix, to pound as in pounding poi, the people of Ka\u00f9\nare all pounded or mixed up; aole nao. paumaele, defiled greatly; kuai,\nto rub off dirt from the feet, on the grass, or wash in the water; i ke\nkuai ina ia, in the cleansing off of pollution.\n\n[933] O ke kini nana i kuai, the multitude of those who anai, labor,\nunder Kamehameha. Keoua is reproached as one of them, he was used as he\nhad used others, the people of Ka\u00f9nuikuamakani, the people of Ka\u00f9.\n\n[934] O ka hu, the common low people, the dregs; o ka makaainana, the\nlowest of the common people, hu, the froth of water.\n\n[935] Kuakea, white-headed, no hair on their heads.\n\n[936] Ke kini mahiai o Kau, kini here refers to the subjects of Keoua,\nmostly farmers.\n\n[937] Haawe pili, bundles of grass for covering the road of Kapaukua, a\nplace in Ka\u00f9. Keoua was one put to this service as he had formerly\ncaused the people to lay grass in the road for him.\n\n[938] O ka lani anei, the poet asks, is the chief Kamehameha your\ncompanion; i aa mai ai, that you should dare challenge or provoke him?\nE kipikipi, rebel against Kamehameha?\n\n[939] I lou mai ai, lou to pull with the fingers, a game in ancient\ntimes; me he moa la, moa a plant that grows in the mountains with\ncrooked roots very strong. Two parties take hold of the roots and\nstake, he wins whose end or root does not break, something as persons\nplay with the wish-bone of a fowl. He mea e keia, he alii, the poet\nsays, this is another thing, it is a chief you have to deal with.\n\n[940] Noa, common people.\n\n[941] He lepo no, the common people fight together; lepo, epithet given\nto the common people. Olelo, as the saying is, he mahiai, one who\ncultivates the soil, here applied by the poet to Keoua, that he was not\nonly a rustic but a servant of servants.\n\n[942] Aloha ia oe, said in derision, contempt, pity for you; e aloha\nhokahoka, be ashamed, see yourself foolish, words of the poet.\n\n[943] E kena for kela ilio lepo iki, O thou little dog, e na emphatic,\nsee kena, this servant low, grovelling, makawela, applied to the lowest\ngrade of servants: this is all applied to Keoua.\n\n[944] Kupa kahiko, kamaaina, an ancient son of the land, Keoua o\nNaalehu, where Keoua lived. Kiina aku a umiia, sent for to be hanged\n(not as we hang), but strangled, which was done by putting a rope about\nthe criminal\u2019s neck and two or more persons pulling at each end of the\nrope.\n\n[945] Na manu ala kahiko, the owls hovered around in the evening to\ncatch mice. Hawaiians made a low shelter under which one would crawl\nand make a noise like a mouse, the owls would pounce upon the place and\nbe caught; i koe, i.e., the remnant of Keoua\u2019s soldiers.\n\n[946] Ke kulolia, applied to Keoua, represented as a beggar in\nmiserable circumstances; a alo, dodging, whiffling, inconstant as the\nwind; noho lae, like a person living on a cape of land; Kunounou, name\nof a cape at Ka\u00f9.\n\n[947] Lukulukua for lukuluku ia, a great slaughter. Lukua for luku ia,\nslaughter upon slaughter; i kamaa, so many were killed that they were\ntrodden upon in Koolau, a part of Hamakua, Hawaii. Thus evils came upon\nKeoua being conquered by Kamehameha.\n\n[948] Ko pale wawae, ko for kou, thy feet, defenders, kamaa, shoes,\nsandals, o Kohala. Kena send and tread down o Kona, i.e., trample down\nKeoua.\n\n[949] I ka waha hewa, the reproaching mouth; ia kalani, i.e., Keoua had\nvilified Kamehameha.\n\n[950] Ia Kahaulu, the sorcerer; pupuka olelo, with deceitful words;\nkaanema, deceitful language of double meaning. Such was the character\nof Kahaulu as a prophet of Keoua.\n\n[951] Halaiwi, a person guilty of great offences, such a person shall\ndie; he lukuna, poetical for lukuia anei, a question shall any one be\ndestroyed for well doing? ponopono.\n\n[952] O hoolei ia i ke kuikui? O for e hoolei, to beat, to pound, to\nstrike with the fists; kuikui, a boxing, striking with the fist.\n\n[953] He hehi ia, a treading only belongs to him, i.e. he deserves to\nbe kicked.\n\n[954] He lukuna alii auanei, lukuna for e luku ia, shall the chiefs be\ndestroyed by you, Keoua? (words of the poet: O wae, to choose out,\nselect; e hookaawale ia, shall he [Keoua] be set apart for koaie, name\nof a species of spear like the pololu, he is set apart for death by\nkoaie.)\n\n[955] I koa laukani, a soldier armed with a very long spear, laukani; a\nLono, i.e., Kamehameha: e i ae i ka hoano, speak to the sharpening\nstone, Kamehameha, for he is a grindstone for the hatchets.\n\n[956] Na pahi lepe lua, double edged knife or sword; lepe the comb of a\ncock, the edge of any cutting instrument; na ene, an offensive weapon\nin war, about two feet long, a foot and a half was handle with a ball\nshaped head some four or five inches in diameter, full of creases for\ninflicting pain and death on the enemy; ene pahi, it was called a\nknife; niho wanawana, the projection on the ene. Kamehameha was likened\nin his fighting to the effect of the above instrument.\n\n[957] Ka ulae nui, a species of fish with many and very sharp teeth in\nboth jaws; niho wakawaka, one tooth acting against another, so was\nKamehameha.\n\n[958] O kou laau no ia, language of the poet to Keoua; e luku ia o ke\nino, to destroy what was mean, corrupt, defiled.\n\n[959] He ino ahona auanei? ahona, swelling, increasing; he ino, it is\nan evil to be shunned, i.e., Keoua (language of the poet).\n\n[960] I ahona, a small offense, his name may be found in the list of\nchiefs; i ka hoopuka maka ana ae, he came from or showed his face,\ni.e., was born of the line of chiefs.\n\n[961] He moopuna, etc., though he was born from chiefs, he is the\ngrandchild of a servant, an expression of great contempt, the most\ndegrading epithet that could be used.\n\n[962] Na Hana kahiko, the grandchild of ancient Hana of Kahuku, a land\nin Ka\u00f9.\n\n[963] Na kamalii, of the children; na kama lele, an orphan child; he\nnounou, thrown back and forth as boys at play with balls of mud, na\ngives force to the sarcasm against Keoua.\n\n[964] He moe kai no Kaaawa, in the reign of Kualii of Oahu, he punished\ncriminals by placing them on a piece of wicker work on the sea of\nKaaawa, such was the law and readiness of Kualii who was celebrated for\nhis long life and other qualities. Keoua is likened to one of those\npersons placed on the sea, he kupono, etc., this was according to the\nlaw called kaihehee.\n\n[965] He limu lana, the sea-moss floating ashore at Kauwahine, name of\nthe shore where the sea-moss was driven, the land was called\nKauawapela.\n\n[966] He lipuupuu, also the sea-moss; he halua, the place where the\nmoss collected; kiai awa, guarding the harbor or place where canoes\nmight land, so Keoua.\n\n[967] I halihali ia mai oukou, ye are brought hither Keoua ma; maka koa\nwas any fixed placed upland at some distance from the sea as a beacon\nto guide those at sea who are taking fish. No Unulau, a place off south\nof Ka\u00f9, applied to Keoua as a beacon for others to look at.\n\n[968] I kiai no Halaea, to become a watchman at Halaea, name of a long\ndangerous cape south of Kailiki, on Hawaii; hookolo ka make, death\ncrawls from Oahu from the place spoken before.\n\n[969] Kanukawowo, a spreading vine was planted at Oahu, it spread even\nto Ka\u00f9.\n\n[970] Ku a lau, it shoots up, leaves out and branches out there at Ka\u00f9.\n\n[971] Ho mai no (words of the poet) give here, addressed to Keoua ma, i\nnokea, i lukuia, that they may be slain.\n\n[972] Nokea ia paumaele, destroyed in filthiness, in blood, meea ia;\nluku a luku a pau loa, utterly destroyed; meea, to root up, overturn,\ndestroyed utterly.\n\n[973] Kahi paa i ka po, a place fast in darkness; kuakini, an intensive\nof po, a terrible dark night.\n\n[974] Kahi paa, like the above; kuamano, numberless.\n\n[975] He niuhi, name of a species of very large shark; lawa ikaika,\nvery strong to devour all on land, i.e., Kamehameha.\n\n[976] He pihapiha ulaula, the red gills of a fish, as the gills of a\nfish serve for breathing and sustaining life, so Kamehameha is the\nmeans of life to the people.\n\n[977] He puu kalea ole, to choke, to gargle, to be troubled to swallow\nwhen drinking; kalea, to choke.\n\n[978] He moku aleuleu, a dress to work in, one that if dirty will be no\ninjury, Ka\u00f9 and Puna are working clothes.\n\n[979] He moku hele wale, the above districts are places where\nKamehameha may go at pleasure as there will be no enemy; i ike oe, thou\nO Keoua knowest (words of the poet to Keoua).\n\n[980] He moku ai malu, Puna is a land where Kamehameha may eat in\nsecret, unseen, alone.\n\n[981] He moku pakaua ole, a district where there are no munitions of\nwar; pakaua, war fence; no kuu lani, for my chief; i ike oe, thou Keoua\nknowest.\n\n[982] He moku uhai aholo, Hilo is not certainly captured; uhaiaholo, as\nin a race sometimes one is before then falls behind, then the others,\netc., so it is not certain which will win, so was Hilo.\n\n[983] Keaau o Waiakea, Keaau was a large land in Puna; Waiakea, a large\nland in Hilo, these two lands are the calabash; he poi, the cover of\nthat calabash is Olaa, a land of upper Puna.\n\n[984] Noloko ia o na ipu e, the above mentioned places, Keaau, Waiakea\nand Olaa, were in the calabash, i.e., in the power of Kamehameha; e is\nadded to ipu as an ornament in recitation; no lawalawa i honua malawa,\nbound, tied up tight, an epithet of Kamehameha.\n\n[985] Lawalawaihonua, name of a large wooden calabash, Hilo is meant by\nthis.\n\n[986] Moku, cut up, cut short, as land divided into small tracts, as\nfish cut in small pieces.\n\n[987] Ipukai, a small dish for gravy; pokea, to cut up short and mix\ntogether.\n\n[988] Hoae, to give, to transfer to another place.\n\n[989] Halo, to polish, to garnish, to make bright. Imoku, name of a\nchief of Hilo.\n\n[990] Kulukulua, name of a chief of Hilo; Kalaau, a wooden vessel,\nwooden calabash.\n\n[991] Ohe hanaoi, cutting instruments were formerly made of bambu.\n\n[992] Lele pakalani, the name of a certain sharp bambu used for cutting\nby Kamehameha.\n\n[993] Okia for oki ia.\n\n[994] Kuhikuhi, sweet to the taste, as sweet fresh meat.\n\n[995] Piko, the navel; io piko, the flesh of the belly.\n\n[996] Hakualo, haku, hard bunch, and alo, in front, the lower part of\nthe abdomen.\n\n[997] Hiu, the hinder part of a fish if it be cut in the middle, but\nnot the tail, that is pewa; pewa, the tail of a fish but not hiu.\n\n[998] Lawalu, to wrap up meat or fish in ki leaves preparatory for\nroasting; maka. the meat wrapped up in leaves for baking; maka mua, the\nfirst fruits; kau, the warm season, summer.\n\n[999] Kao, to put into the oven for baking without being wrapped up.\n\n[1000] No muli, for afterwards, for future use; Lanipae, name of a\nplace inland from Hilo.\n\n[1001] Ma for make, makalo iki, the little kalo says.\n\n[1002] Mamama for make, we two are dead, as said by the large kalo.\n\n[1003] Makuakapule, pious, religious, devoted to the gods.\n\n[1004] Kukoae, an epithet of Kamehameha in his character as a god or\nvictor.\n\n[1005] Kulimaaihala, epithet of one who has broken kapu by eating\ncontrary to kapu.\n\n[1006] Kaa, to roll, to give up, to offer in sacrifice.\n\n[1007] Popoki, to die in the sea, to drown, the dead body of one\ndrowned. Ainaholo, aina, eating, eaten swimming, one that has died in\nthe ocean and been partly eaten by fish or otherwise mutilated.\n\n[1008] Hainalua, name of a chief at Hilo slain by Kamehameha.\n\n[1009] Ma for make, ma ka moku, the district is slain. Ku, one of the\noriginal gods.\n\n[1010] Lelelua, lele to fly, and lua double, accompanying; miolani, to\nfly like a god, alternately sinking and rising.\n\n[1011] Hahomea, an ancient warlike chief. Kamehameha is said to be his\ntail, i.e., follower, imitator.\n\n[1012] Paoa, to break through, as a large fish inclosed in a net makes\na dash and breaks through.\n\n[1013] Leia pass of le, to leap, jump.\n\n[1014] Waihoa pass for waihoia.\n\n[1015] Ko na aumoku, all the lands around; ka, to come, to approach.\n\n[1016] Nehenuu, the effect, the striking of thunder upon the ground;\nnehelani, the sound of thunder in the clouds. Note: Hawaiians seem not\nto have understood the connection between lightning and thunder as they\nattribute to thunder what belongs to lightning.\n\n[1017] Punaluu, name of a place in Ka\u00f9; Papakiikii, a place near\nPunaluu; hoae, to move along. See ae to pass.\n\n[1018] Lekaleka, to offer a sacrifice, to worship a god.\n\n[1019] Haona, see hao to cram, and haona to cram into one\u2019s mouth when\none is hungry; applied to the liberal feeding of the gods by their\nworshipers. Hainukulani, name of Kamehameha\u2019s god while fighting at\nKa\u00f9.\n\n[1020] Ohiohia, to gather up, to collect little things; ukai, up\ninland; akoakoa, to assemble, to collect.\n\n[1021] Luakaimoana, name of one who gathered things for Kamehameha.\n\n[1022] Kukailimoku, the war god of Kamehameha.\n\n[1023] Ai puku, a state of freedom among the gods in regard to eating,\nwhen there was no kapu.\n\n[1024] Ulunae, name of a place in Ka\u00f9.\n\n[1025] Lealea, name of a kapu; kahea lealea, to proclaim a kapu.\n\n[1026] Koi hauhaua, striking adze; ka, to strike at, to affect; ka\nmanawa, the internal thought.\n\n[1027] Kinaukolo, name of an ancient chief on Hawaii; kinaukolo,\nkinaunau, to revolve in the mind, especially evil; kolo, to come in\njudgment, to condemn for some wrong.\n\n[1028] Hainuu,\u2014haianuu, the raised steps on which the idol stood.\nKalana for kala ana, pardoning as of an offense, this was done by the\ngods through the priest having offered an acceptable sacrifice.\n\n[1029] Hainana, an assembly, a multitude assembled for worship;\nKihawahine, the lizard goddess.\n\n[1030] Hia ai, greatly desiring to eat, to consume.\n\n[1031] Lau, many; lehulehu, kino lau, many bodied, applied to\nKihawahine above.\n\n[1032] Aau, to swim or float as a fish with head above water; milo, the\nbranch of a tree on the bank of a fish pond, the branch reaching below\nthe surface of the water; applied to the people of Puna conquered by\nKamehameha.\n\n[1033] Waiwela, name of a pond in Puna from the fact that the water is\nalways warm from the volcano.\n\n[1034] Holowai, literally, to sail by water, to pass from one place to\nanother; Waiakea, name of a stream at Hilo.\n\n[1035] Kula, Kapoho, Puehu, Kumukukui, names of places in Puna.\n\n[1036] Kamauliola, comfortably residing, i.e., a house to live\ncomfortably in.\n\n[1037] Kiha, an ancient chief.\n\n[1038] Keia wahi lani, this kind of chief, i.e., one of his character.\n\n[1039] Na lani liilii, applies to the children of Kamehameha.\n\n[1040] Makualii, the chiefs under Kamehameha, especially the older\nones.\n\n[1041] Opi, opina, 1st, the place on the side of a person between the\nribs and the hip bone; 2nd, the place of affection, to live in the\nopina of a person is to enjoy his favor and protection.\n\n[1042] Haka, to fight; huna, before, time past.\n\n[1043] Hu, applied to all the people, the multitude; ka hu poe nui, all\nthe people everywhere.\n\n[1044] Luaa, 1st, to pound poi till soft; 2nd, to make poi and make\nready food and conveniences for a feast.\n\n[1045] Lolo o Ku, on the train of Ku, i.e., in his presence, before\nhim.\n\n[1046] Apiapi, to be full, to overflow as a calabash filled too full,\napplies to clouds so full of water that they shed rain. Kahuilalani,\nname of a god giving food in abundance.\n\n[1047] Kanalani, in great numbers, in abundance, like apiapi.\n\n[1048] Hakei, to lie still, to be hushed in silence; kaiamu a great\nmultitude of people sitting in silence.\n\n[1049] Hoolua, to collect; hoolua kaha, to collect the multitude.\n\n[1050] Kio, heap, collection; kio honua, piles, heaps of food.\n\n[1051] Makaikai, to examine, to search out; Kama, to whom Maui\nanciently belonged.\n\n[1052] Kalakaua, na aina eha, these were Maui, Molokai, Lanai and\nKahoolawe. Kalakaua was the son of Kama.\n\n[1053] Kuihewa, an ancient king of Oahu; known also as Kakuhihewa.\n\n[1054] Au, region, country, literally, flat land; Lihue, the plain at\nthe base of Kaala; Hoalani, an ancient chief of Oahu.\n\n[1055] Ainakea, literally, white land, i.e., Koolau so called because\nof the whiteness of the reef and sand. Laa he kupuna alii, a progenitor\nof chiefs; kamalii, the descendants of Laa, continued to reside at\nKoolau.\n\n[1056] Manokalani, chief of Kauai, grandson of Laa.\n\n[1057] Kealohikikaupea, king of all Kauai.\n\n[1058] Ahaula, red cord, the name of the line fencing off the common\npeople from the chief, the line of kapu around a chief. Aha mai ka po\nmai, this kapu was established time out of mind.\n\n[1059] Pualei, a head-dress of flowers.\n\n[1060] Mahilipine and Mahilika, names of two cords used anciently as\nsigns of kapu by chiefs.\n\n[1061] Manawaauea, name of another cord.\n\n[1062] Punaue, to sit in order, silently in rows as in ancient worship,\nor at a feast of the chief.\n\n[1063] E like kuli, the knees all bent alike, the hands held under the\nthighs, any failure was death to the delinquent.\n\n[1064] Aha, the service, the prayer, the ceremonies, etc.\n\n[1065] Kuene, to crowd along, to crowd in, applied to persons sitting\nin a row, and another wishes to push himself in. E oi ka noho, sit\nalong, move a little.\n\n[1066] Hulaana, name of people living in valleys, ravines, etc.\n\n[1067] Wai, to enter, to pass through as a door.\n\n[1068] Hilo one, i.e., the people who live on the sandy spots of Hilo.\nKolo kuli, to walk or crawl upon the knees, the manner of approaching a\nchief in former times.\n\n[1069] Hoahaaha, to sit upright; onahawalu, to sit quietly, to make no\nmovement.\n\n[1070] Hoahaawa, smoothly, as water where there is no wind.\n\n[1071] Awa, the intoxicating drink.\n\n[1072] Paiea, one of the names of Kamehameha.\n\n[1073] Koae, a species of bird; koae kolo, another species.\n\n[1074] Hoanoano, solemn, sacred as a kapu.\n\n[1075] Ko, to fulfill, to decree, to determine on.\n\n[1076] Kani ku e, the sound of a cry or whistle from one to another\nwhen in the mountains; peapea, a thing forbidden.\n\n[1077] Kapulani, prohibited by the chief; peapea o ke alii, a kapu sign\nof the chief.\n\n[1078] Koolani, living to old age, living forever; makuakahi, a time of\nold age, when the hair is grey and falls off.\n\n[1079] Makualua, old age, when one walks with a staff.\n\n[1080] Awakoo, a kapu concerning awa, a kapu that was laid during the\nfeast; makua kolokolo, old age, when one walks with tremor in his\njoints, tremblingly.\n\n[1081] Makuaha, a time of age when one creeps on hands and knees.\n\n[1082] Puhekeha, to sit as an old person doubled up with hands folded\nand leaning on the knees; lawalawa, bound up as with a rope or string;\nnamu, a failure of the voice from old age, infirmity of the organs of\nspeech.\n\n[1083] Amau, the awa of the chief causes men to sit still.\n\n[1084] Koolei, name of a kapu laid during an awa drinking course.\n\n[1085] Kahaluu, name of a place near Kailua, Hawaii.\n\n[1086] Waiakapo, name of a place the other side of Kailua.\n\n[1087] Puku, to destroy, to annihilate (Kamehameha).\n\n[1088] Ehukaipo, an ancient king of Kona.\n\n[1089] Koko, hot; la koko, a hot sun.\n\n[1090] Ahuena, name of a heiau at Kailua, Hawaii.\n\n[1091] Hoao, to taste, to eat, to enjoy; na iho, to the full, applied\nto eating; ana, to be satisfied with eating.\n\n[1092] Kuilena, the property, the fruits of a land.\n\n[1093] Aina for ai, to eat, to consume; naulia, see nau, to chew, l\ninserted, to chew as a ruminating animal; opala, the property, the\nsubstance of one.\n\n[1094] Iwi, literally, bones, the remains of eating, the remnants of\nproperty of a subdued people; manaku, a deep pit, a receptacle of filth\nand useless matter.\n\n[1095] Puaina, to spit, to show contempt by spitting toward or at a\nthing.\n\n[1096] Moka, to chew and spit out, the matter chewed and spit out.\n\n[1097] Kupu, epithet of Kamehameha; kaeo, the hair on top of the head\ngathered and tied up in a bunch so as to stand erect.\n\n[1098] Leina, flowing as light, spreading as the dawning of morn; Oulu,\nthe flying god, the flight of Oulu was straight forward like light, but\nKamehameha\u2019s lying down was above his flight.\n\n[1099] Awe, companion, friend, relation.\n\n[1100] Kaukama, two words, thy kau kama, children.\n\n[1101] Kui, to strike with the fists; peku, a contest in fighting,\nboxing.\n\n[1102] Punana, to draw near to, to approach, especially with a view to\nbox or fight, to come together as persons threatening and brandishing\ntheir fists; pekulani, see peku above, the royal contest.\n\n[1103] Momoe kapu, the kapu was to lie down and fight with the fist,\nand no other way.\n\n[1104] Hele lani, walks a chief, name given to Kamehameha; ohiako, the\nohia cut down for sacred purposes when a person was sacrificed to give\nit power, an epithet of Kamehameha.\n\n[1105] Oneo, consecrated, devoted.\n\n[1106] Mahele, to divide, to separate, to point the proper thing for a\nplace.\n\n[1107] Ka wao, the exclamation on ordering men to act simultaneously.\n\n[1108] Ulunu, name of a heiau; kalana, i.e., kala ana, offering a\nsacrifice that would procure or rescue life.\n\n[1109] Waihau, a heiau; Kanoa, the name of the heiau.\n\n[1110] Kai, to lead, direct the multitudes in their worship at the\nheiau\u2019s so they need not go wrong, but obey the forms of service.\n\n[1111] Papahola, hola the article that puts fish to sleep, hence, a\ngeneral swoop of ruin, papa an intensitive.\n\n[1112] Noiau, counselor, one who consults with the king on the\ninterests of the government.\n\n[1113] Kunuiakea, the same as Ku.\n\n[1114] Laau hio, applied to a konohiki because he is under, or yields\nto a chief.\n\n[1115] Alualu, applied to people of changeable minds; malalaioa, poor\npeople without lands, vagabonds.\n\n[1116] Kapii, hair standing erect; kaai, curly as the hair; lole, long,\nflowing smooth hair.\n\n[1117] Piko, lower part of the belly.\n\n[1118] Kuaii, to flatter, cajole; kai, close-fisted, selfish; olu,\nmanao pahee, slippery in thought, not firm; e ke loa, be off, begone,\ngo farther off.\n\n[1119] Kuleana, office, business; pehu, swollen, the office of swollen\nspeech, i.e., flattery; hookaa, to fulfill an office, to pay a debt.\n\n[1120] Peue, pepeue, to flatter with inflated and false language, to\nappear pleased in speech and conduct, when the heart is wanting.\n\n[1121] Opa, see oopa, lameness.\n\n[1122] Kini, a kinsman, a relation; aiaina, an eater, i.e., an enjoyer,\npossessor of land.\n\n[1123] Hukia for huki, to draw, to pull. This is the taunt of the poet\nto the selfish flattering advisers of the king.\n\n[1124] Kuaana, an ancient chief of Hilo.\n\n[1125] Mole, the tap, or perpendicular root of a tree; paiaa, the side\nor horizontal roots of a tree; Kekuahiwi, an ancient chief of Hilo, son\nof Kuaana.\n\n[1126] Akaanuioleloloa, an ancient king of Hilo.\n\n[1127] Akoa, for akoia, to cut, clip off, to pick with the thumb and\nfinger as a bud of a plant.\n\n[1128] Huli, kalo tops for planting.\n\n[1129] Ku, to assemble, to bring together; Kukii, place in Puna.\n\n[1130] Mehame, a kapu, name of a kapu of Lono.\n\n[1131] Haipule applies to the worship of the gods where the thought,\nwords and actions are all engaged.\n\n[1132] Wahaula, name of Paao\u2019s famous first heiau at Puna; kupu,\nexercise, work, engagement.\n\n[1133] Kauwelu, see kau and welu, the end, the finishing of a period of\ntime.\n\n[1134] Makahiki, in years, i.e., in process of time.\n\n[1135] Haahui, together, the different districts, emphasizing the join,\nhui, of the islands.\n\n[1136] Pale lono, lono the rumors pervading the land, shown in next\nline.\n\n[1137] Ku kamahele, founding the beneficient law of Kamehameha for\nsafety of old men and women on the highway.\n\n[1138] Unu kapu, according to the spirit of Lono temples.\n\n[1139] Kuku\u2019i, publish, proclaim; holoi i ka poino, wash away the\ndistress of the land and people.\n\n[1140] Haumia, all of shame and pollution to overcome the a\u2019e.\n\n[1141] Distress shown in next line.\n\n[1142] Wa a ke kulolia, period of restless uncertainty, caused by war.\n\n[1143] Polulu, time of fearful forebodings.\n\n[1144] Hulialama, a turning over to peace throughout.\n\n[1145] Maemae, to cleanse, purify.\n\n[1146] Konalenale, ease and comfort, tranquility.\n\n[1147] Nihope, a following tranquil condition which pervades the masses\n(pinaea).\n\n[1148] He mu oia, repeated to give length of line for the chanter,\nexpresses the stillness from the cessation of wars and strife.\n\n[1149] Kua\u2019i ka lani, the chief changes or has changed, which leads to\nthe question following.\n\n[1150] Kalani ma, frequently referred to, means the company or forces\nof the chief, which may or may not include him. The translated lines\ndeal with the chief, the principal, his companions or forces being\nunderstood.\n\n[1151] Ahanana, poetic change on the question aha ana of preceding\nline, here more emphatic.\n\n[1152] Pehe for pehea, questioning before the gods.\n\n[1153] In the front (of preceding line), the custom of ancient times\nbeing to carry their war gods with them into the battlefield for the\ndouble purpose of encouraging its side and creating dread in the ranks\nof the opponents.\n\n[1154] To reward keepers for watchful night services and instruction.\n\n[1155] All questions of serious moment were the subject of night\nservices and instruction.\n\n[1156] Kilihe\u2019a, exhibited evidences of their calling.\n\n[1157] Prayer for the chief\u2019s efficiency in warfare.\n\n[1158] Wa, sound of victories carried to Kauai, at Papaenaena.\n\n[1159] Papaenaena, name of the landing at Waimea.\n\n[1160] Names of Kauai lands at the shore.\n\n[1161] This seeks to make the locality famous as the place of residence\nof Wakea and his people; Wakea, the ancestor of the race.\n\n[1162] Lapakai, the waves that roll in, or dash on the shore, are\nlikened to the teeth of Kuhaimoana (here abbreviated to Ku).\n\n[1163] Kuhaimoana, the famous shark-god of Hawaii.\n\n[1164] Maka o Ku, eyes of Ku, in like manner, are represented by the\ndark clouds.\n\n[1165] Kamauli, a cloud condition sought for omens.\n\n[1166] Hahi, used here as hehi; Kapilikea, not clearly understood but\nevidently a renovating process or movement to agree with the following:\n\n[1167] Punawelewele, spider-web for entanglement of the enemy.\n\n[1168] Akaka i kea, undisputably clear; open and above board.\n\n[1169] Pono, a word of many meanings having good as its root.\n\n[1170] The poet up to line 642 presents conditions of prosperity.\n\n[1171] Loloa, in its use here is virtually the length and breadth of\nthe land.\n\n[1172] Au aha lua, time of companionship, not in rivalry and dispute.\n\n[1173] Conditions of Wakea\u2019s time as sole, absolute ruler.\n\n[1174] Ka ha moku, etc., in Wakea was the breath, the life of the land,\nas ancestor of chiefs.\n\n[1175] Hawaii is claimed to have been born of Papa and Wakea, hence,\npart of his flesh.\n\n[1176] Honuna, as honua, the foundation for the growth, enlargement of\nthe island.\n\n[1177] Ua ai, they, referring back to the people, ate bountifully.\n\n[1178] Lihaliha, nauseated with fatness.\n\n[1179] Kenakena, etc., pictures benefits following under Kamehameha\u2019s\nrule.\n\n[1180] Ipu lonolau, a prolific bitter gourd of Kama as Kamapuaa, a god\nof cultivation, its vine covering trees and houses, as shown in the\nfollowing lines, indicative of fruitfulness under the new regime.\n\n[1181] The poet here pictures conditions at Kamehameha\u2019s assault upon\nHanakahi (Hilo).\n\n[1182] Lolo poo, the brains of Hilo oozed out at the assault.\n\n[1183] Mahapuu o Halai, the Halai twin hills of Hilo.\n\n[1184] Paikaka, the sea of Hilo, shares in the misfortune of its\noverthrow.\n\n[1185] Wai alaea, the reddish water for temple service, o\u2019erflowed,\nblood-like, for the sacrifice.\n\n[1186] Hoololia, a shifting from side to side.\n\n[1187] Oma, the preparations for war; also, the space for sacrifice\nbetween two armies.\n\n[1188] Awa (Piper methysticum) bore an important part in all priestly\nand sacrificial ceremonies, and the several kinds had their respective\ndegrees of appropriateness as to the proper offering to the gods for\nthe service in hand.\n\n[1189] Kini waha hewa, numerous slanderers, backbiters.\n\n[1190] These many composers, chanters, of the contending Hilo army,\nthat they may be discomfited in their utterances and their prophecies\ncome to naught.\n\n[1191] Their expressions have been heard even in Kona.\n\n[1192] Pohaku, stones for construction of the temple, the usual\npreparatory step in the outbreak of hostilities, for consulting the\ngods on the outcome, and dedication with sacrifice of the first victim.\n\n[1193] By evening they saw some fruit of their toil.\n\n[1194] The Hilo chiefs are likened to slippery mud-fish, and the people\nto offensive products of unsavory ponds.\n\n[1195] Hoomaloka, sluggish, stupid, disbelief of Kamehameha\u2019s\nconquering power.\n\n[1196] Maua, we, the poet and his chief, became the victors and\npossessors of the land.\n\n[1197] The defeated were completely dispossessed, nothing left them to\nlord it over, save the floats, the air pods of the sea-moss, hua\nlimukala (65).\n\n[1198]\n[1199] Olewa, unfixed, restless are the people, hence their flight.\n\n[1200] Their demoralization is pictured as a disjointed tongue of mixed\narrow-root substance.\n\n[1201] Hoe uli, another belittling reference to the tongue as a dark\npaddle.\n\n[1202] Hilipa, while boastful, is applied to one given to vaporings on\nvarious subjects or persons.\n\n[1203] Reply has been made, nothing more can be said.\n\n[1204] Punana, nest; weuweu, grass or herbage, hence, a grassy nest.\n\n[1205] Pupue is a shrugging or huddling of one\u2019s self, it may be from\nfear, or from cold; it refers also to a crouching attitude.\n\n[1206] Oni pakaawili, a restless writhing as in pain, moving this way\nand that; kaawili, to twist or twine around as a vine.\n\n[1207] Me he koe, as a koe (an angle or earth worm) wriggles in the\ndirt, so does the people of Ka\u00f9 at the rise of Kamehameha.\n\n[1208] Lepo, the general term for dirt, earth, dust or ground, is here\nparticularized as dust by the appended e-a, which is represented as the\nwarming garment of the people of the district. At first this was\nthought to imply a dusty section of country, in passing through which\none would literally bathe in dust, as the saying is. Not having had\nsuch an experience in our travels through Ka\u00f9, it was evident that some\ncharacteristic of the district was used here by the poet to belittle\nhis opponents. Research revealed the following:\n\nAt Paiehaa, not far distant from Kaalualu, in olden time was a dust-pit\nknown by the name of Kaumaia, that was famous as a sport place for the\nyouth of the district and even their elders, into which they would leap\nfrom the side cliff, some ten or twelve feet high, and flounder about\nin its dust as if splashing around in a bathing pool. Tradition hath it\nthat its dust was credited with possessing remedial qualities and\nbecame in more recent years an asset to certain of the kahuna class.\nOne such, on Kauai, directed a patient to go to Ka\u00f9 and leap into the\ndust-pit of Kaumaia, which resulted in the poor dupe breaking both his\nlegs in his jump.\n\n[1209] This canto opens with the poet\u2019s call upon the supernatural\ndeities Hina and Kiha, in flattering vein, invoking their aid in behalf\nof Kamehameha.\n\n[1210] Ia for oia, she, Kiha.\n\n[1211] Kiha, the acknowledged head (poo) of Kamehameha\u2019s aumakuas, or\nancestral gods.\n\n[1212] King Umi\u2019s power is besought to descend upon Kamehameha.\n\n[1213] This and two following lines refer to Umi\u2019s overthrow of Hakau;\neating the eyes of the body being a per forma custom attending the\nsacrifice of a distinguished foe.\n\n[1214] Kekea kua aaka, as also aaka ili paka, are skin conditions of\nthose addicted to awa. Hawaiians liken the skin of inveterate awa\ndrinkers to the crackled bark of the kukui tree.\n\n[1215] The vanquished foe is likened to the scampering of rats into the\nbrush. Following lines indicate the direction and completeness of the\nflight.\n\n[1216] Wai noni, noni juice (Morinda citifolia), said to itch or tickle\nthe skin. This is what Punanui Kumakaha is likened to.\n\n[1217] Ohekoheko, probably the ohelo, sometimes called ohelohelo\n(Vaccinium sp.), the Hawaiian whortleberry.\n\n[1218] Wai moe, liquid sleep of death, death\u2019s doings.\n\n[1219] Kanekapolei, a Hilo locality.\n\n[1220] Kopekope, a place above Hilo.\n\n[1221] Haui, title of a chief, in this case Kamehameha, to whom is the\nvictory of the peopled hills.\n\n[1222] This opening line, a Hawaiian proverb, refers to the duped\nchiefs of Hilo.\n\n[1223] More sarcasm, the meaning of which is not clear.\n\n[1224] Kapa\u2019i, to rub as ointment into the flesh.\n\n[1225] Ai kohana, stripping bare, the condition of a conquered\ndistrict, the vanquished chiefs being dispossessed of all their\nholdings.\n\n[1226] The question who will be the ruling chief becomes the burning\none, for the reapportionment of the lands.\n\n[1227] Iawai ka oio, thought here to refer to the true settlers, who\nwill they be that can point clearly to his holding?\n\n[1228] He kena no, that can send the kini (40,000), the lehu (400,000),\nthe mano (4000) adherents of the chief.\n\n[1229] Ulu lana, buoyant, prolific, as referring to people, hopeful as\nto land.\n\n[1230] Ka ulu, the increase or offspring.\n\n[1231] Mahuna aimoku, twin district chiefs.\n\n[1232] Hulu, line or branch of ancestry.\n\n[1233] Pau na hulu, the line ended in the elder brother Keawe, i.e.,\nthe degree of rank.\n\n[1234] Nana, the sister Kauleleiaiwi, hers was the red established high\nrank, commanding kapus.\n\n[1235] Kuhina, a commanding officer of former time, termed in recent\nyears a cabinet minister.\n\n[1236] This, with the four lines following, are veiled epithets of\ncertain chiefs.\n\n[1237] Mana-mana, confused by the many branches of chiefs of various\nranks.\n\n[1238] O kani ma, many voices acclaim the excellence of the chief.\n\n[1239] Kau of dust eye is said to apply to that district where they\nliterally bathe in it. See preceding Note 75.\n\n[1240] Puna\u2019s characteristic is shown in the thorny-edged pandanus\nleaves.\n\n[1241] Hilo is termed small, of black edges, referring to her rocky\ncoast line.\n\n[1242] Hanau apono, born of rightful chief ancestry.\n\n[1243] Ka mehameha, the lone or lonely one, definition of Kamehameha\u2019s\nname.\n\n[1244] Poo kui, a joining head: uniting Hawaii, first the island, then\nthe group.\n\n[1245] Even man, the common people, recognized his rightful high birth\nrank.\n\n[1246] Kanaka po, a man of ancient descent, in the sense of mai ka po\nmai, from the night forth.\n\n[1247] Io wale no, yet he was of the flesh, he was no graven image\nchief.\n\n[1248] Aohe aku, he had no sycophant followers for the food they would\nget.\n\n[1249] Lea wale, pleasure, satisfaction, without restrained feelings.\n\n[1250] Ha ka nuku, contention and strife was breathed upon, overcoming\nanger, etc.\n\n[1251] Kena, command; kenakena, intensitive of kena, sending\nfrequently.\n\n[1252] Manao ka noonoo, literally, \u201cthink the thought;\u201d reflection on\nthe subject in hand.\n\n[1253] At this point the preparation of Kamehameha is likened to a\nfisherman and carries through to a successful issue.\n\n[1254] Hai-na, proclaiming, ia, he (Kamehameha), a\u2019e, is raised.\n\n[1255] Kihapiilani, an ill-treated Maui prince who, to avenge the\ninsults of his ruling brother, sought the aid of King Umi of Hawaii,\nwhereby he was victorious. See Memoirs, Vol. IV, pp. 236\u2013254.\n\n[1256] The blossom that changes its color and form, olina, that waves\nin the wind, onini ia signifies the graceful turns of a fish swimming\nin the water.\n\n[1257] The skin of Kiha thus changes, e kahuli.\n\n[1258] Kiha\u2019s skin, through Kauhi, is hemolele, perfect; Kiha is here\ngiven the name of Kauhi after that of Kauhikahiko.\n\n[1259] Kaeokulani, of beautiful, glittering, changing skin, turning to\nblack.\n\n[1260] As the changing skin resembled that of Kauhi therefore he is\nconsidered related. This rule was applied in the more recent times of\nKahekili, also of Maui, whose one side was black, and the members of\nhis household, it is said, either had black birthmarks or were tatued,\nto indicate relationship to him.\n\n[1261] This has reference to the custom or practice observed in\nrock-fishing by diving and driving the fish out of their holes by long\npoles, hence the absence of the redness of their skin.\n\n[1262] Kiholo is the curved wood used for the mouth of certain fish\nnets.\n\n[1263] Kamumu ai, the hook entering the mouth and coming out at the\neye, gives pleasure to the angler in the futile effort of his prey for\nfreedom.\n\n[1264] Holo kakekake, the string runs jerkily, slippery through the\nhand; kakekake is when a man works hard with an oo (digger), first one\nhand foremost, then the other.\n\n[1265] Kawelo, a king of Kauai; when a woman had two husbands, the\nchild was said to be the son of two fathers. Tradition does not show\nthat Kakuhihewa bore this relationship to Kawelo.\n\n[1266] Kanaloa, etc., that line not understood.\n\n[1267] Hane, hahane, barren as a coconut tree which bears nothing or\nvery small nuts; the offspring of Kama is nothing, no children; the\nchildren are the lanis, Kalewanuu and Kalewalani\u2014cloud myths.\n\n[1268] This must be a different Kama whose child is Laaloa (very holy)\nin whose honor the drums are sounded, the child of Kupaeeli.\n\n[1269] Eli kupa i lani, words of no particular meaning, said when\nthrumming on the drum.\n\n[1270] The three lines ending here are for the imitation of the sound\nof the drum; kihalale, the performer accompanying with the voice.\n\n[1271] The rough shark-skin of the drum head, giving a harsh\nreverberating tone when the fingers are run over its surface.\n\n[1272] Kua-ka, the measured time-beat as that on a bass drum.\n\n[1273] Kiwaa, one of the large fabled birds of Hawaiian tradition,\nhence a strange bird; lupo was the sound of its supposed voice in\nsinging.\n\n[1274] The call to alight, to cease from flying as a kite, at which the\nnamed famous chiefs are bid to arise in recognition of their power.\n\n[1275] Hooneenuu, chief of what is strong, the strong pali, uaua, not\nto be broken.\n\n[1276] Kahakea, very high as a cliff; chiefs were like cliffs,\ninaccessible, guarded.\n\n[1277] Kauhikea, or Kauhi, referred to in lines 7 to 12.\n\n[1278] Kamalalawalu was the noted ruler of Maui, contemporaneous with\nLono of Hawaii and Kakuhihewa of Oahu, hence the reference to his\neminence, restrictions, and sacredness, that called for the\nprostrations in his presence as he passed to and fro.\n\n[1279] Even his personal attendants are chiefs of rank, having power to\nenforce the kapus.\n\n[1280] This line implies that women were engaged in the stone quarries,\nand are cautioned lest the chief be hurt by flying stone chips. It is\nmore likely to be figurative, as is that which follows.\n\n[1281] Laielohelohe is likened to an easily broken but high cliff, pali\neleku.\n\n[1282] As this cannot be the insulting brother, it may refer to the\nfather of the same name who united Maui under his sway. The following\nseveral lines indicate the divisions influenced or overcome.\n\n[1283] The god Maui referred to is the demi-god of wide Polynesian\nrecognition, though credited more for deeds than for decreeing kapus.\n\n[1284] This is going back to deified ancestry.\n\n[1285] The two names are of the same person, the latter conveying a\nsense of clear open countenance, described in the next line.\n\n[1286] Keawe, one of the historic kings of Hawaii.\n\n[1287] The coupling of this name with Keawe\u2019s identifies him with\nLonoikamakahiki.\n\n[1288] Literally, Keawe-a-certain-chief-of-the-island; a ruler of\nHawaii four generations prior to Kamehameha the great.\n\n[1289] A ruler or chief of Hawaii preceding Keawe.\n\n[1290] One of the changes rung on the name of Kakuhihewa, king of Oahu.\n\n[1291] This is a sobriquet of Kawelo\u2019s father, whose name was Mahuna.\n\n[1292] Fish-gills, mahamaha ia, frequently used in Hawaiian story with\nreference to a person, as to life-giving power. Kawelo, thought stoned\nto death and placed on the altar for sacrifice, arose and slew his\nopponents.\n\n[1293] Muliwaiolena, yellow stream, not identified.\n\n[1294] Mokihe, not now known.\n\n[1295] A frequently referred to traditional distant sea. The name\nsignifies nauseating ocean and probably refers to its tempestuous\ncharacter.\n\n[1296] One lau ena a Kane is difficult to define. Scholars differ on\nthe meaning of lau ena, whether single or a divided word, as applied in\nsome cases to the land of Kane, and here to the sand. One \u201cpundit\u201d held\nthat brightness only pervaded the realm of Kane; that even the sands of\nthe shore glistened.\n\n[1297] The lua was a practice in wrestling wherein experts by their\ngrip on their opponents could break their bones in mid-air as they were\nbeing thrown.\n\n[1298] Submission to the god Ku was the only means of relief from\nkapus, the severities of which caused one to writhe in pain.\n\n[1299] Moano (Pseudupeneus multifasciatus), a variety of fish usually\nabundant in market and conspicuous for its bright color.\n\n[1300] This has reference to King Hakau of Hawaii at his overthrow by\nUmi.\n\n[1301] Not the deity of this name, already referred to, but one of\nseveral names of Kuaiwa.\n\n[1302] The somewhat frequent use of this word aikanaka (man eater) in\nthe chants lead to the supposition of its being a qualification rather\nthan a name, or worse, a record of cannibalism. It occurs elsewhere in\na similar manner with reference to Kawelo who, besides defeating the\nchief of this name on Kauai, was clearly a consumer of men in his\nvictories over his opponents. Its use in this chant, in this sense,\nshows Kuaiwa as the consumer of men for Kamakaholani, being his\nsuccessful general. In confirmation of this view it may be stated that\nit stands in the same relation to the chiefs mentioned as does the term\nalii aimoku, chiefs of a certain rank who took the products of the land\nwithout giving any returns; virtually land consumers.\n\n[1303] A condition of skin caused by frequent use of awa, as in the\ncase of Keawenuaiaumi, in likeness of which Kuapakaa the keeper of the\nwind gourd Laamaomao was named.\n\n[1304] Kakalawela, eel.\n\n[1305] Fish poisoning, or stupefaction, was practiced by the use of the\nbark of the auhuhu shrub (Tephrosia purpurea).\n\n[1306] The shark, mano, was said to be trained to certain preferred\nfood and became aumakuas (ancestral guardians) to their devotees, and\nawa being a sacred offering to the gods was held to be necessary for\nits propitiation.\n\n[1307] Niau was a princely chief of Kauai who was killed in battle. He\nwas termed a kaukaualii, being the son of a high chief, but whose\nmother was of low chief rank, or of the common class.\n\n[1308] A spirit without a body, hele ke aka, the shade of the spirit\ngoes and comes. The prophets were said to be able to catch the spirits\nof men going about and killing others.\n\n[1309] Niau was leaving his companion, ko\u2019u hoa, his own soul. The\nancients supposed they had two souls, one remained permanently in the\nbody, the other went forth doing good or evil.\n\n[1310] We two, elua ka maua, his body and his soul.\n\n[1311] Though existing is yet unseen; he has gone (ua kii ka!), but he\nhas gone there to do mischief. This is advisory to the prophet that has\nthe power of watching him.\n\n[1312] Where art thou, is the distressed call to the absent soul.\n\n[1313] Ai in the original for, aia, answering the quest auhea?\nKapakapaku in the sense of being lost, unseen, angry, there avenging;\nai kookoona, being in a temper.\n\n[1314] What is my great crime, O god?, appeal to akua aumakua, his\nparticular protecting god; every man had one, generally held to be his\ndeceased father; they were supposed to protect from accidents.\n\n[1315] I, or my people, have perhaps eaten as an ungodly person, i.e.\nwithout prayer or thanks which was universal in ancient times; they\nhave eaten sacrilegiously under me, as in the next line the ia answers\nfor the passive, and the accented u renders it, literally, it has been\neaten wickedly by them here under me.\n\n[1316] An epithet of the Kane deity, the god who was in the possession\nof the water that would restore dead men to life, or old men to youth.\n\n[1317] Let me (ko pulapula) live; pulapula, the propagation of plants,\ntrees, animals and men; hence, thy power of spreading forth.\n\n[1318] I call, answer e o; say O, that I will know you have heard me.\n\n[1319] My body god, ku\u2019u kino akua; my spiritual body in heaven.\n\n[1320] E Kane, in apposition with kino akua; e lapa, to flash as light\nin darkness, a call for him to manifest his power.\n\n[1321] Nei, like nawe, to shake, to move.\n\n[1322] The god has seen and delivered me from danger.\n\n[1323] Ke holoi nei, etc., I am being washed (by the shower for which\nhe had prayed); I have escaped the hazard, it is passed.\n\n[1324] Let the mischievous person, ka eu, i.e., the prophet, die, let\nhim fail (a way of cursing). E oe puka, he shall not succeed nor\nprosper in his mistakes.\n\n[1325] This line implies that the slovenly mischief maker will be\ndiscovered and his character made known.\n\n[1326] Puali is the king\u2019s man that goes round as a spy to see if there\nis no new property to be taxed.\n\n[1327] Ououkuono was one who stole food and ate stealthily in a corner,\nlet him die.\n\n[1328] Niau in this world, ao malama; that other world is called ao\nmalama mau\u2014everlasting light.\n\n[1329] As Pele is the immortal of Hawaii, Niau desires like recognition\nfor Kauai.\n\n[1330] He kalaku, to bristle up, to stand up like hog\u2019s bristles;\nmeaning I am bold, daring. Okalakala, fierce, strong.\n\n[1331] Ueke, for wehe I kona poino, I can throw, break up his curses.\n\n[1332] The he in the original of this line stands for e, and mo for\nmake, death; ai ku is one that eats and rises up eating without\nreturning thanks; an aia is an unbeliever, either of which is deserving\nof death.\n\n[1333] Stand and oppose, i.e., the prophet; lono, listen i ka uweke, a\nterm used on Kauai for wehe, listen to his opening, or coming.\n\n[1334] Kala, loosen, wekea, open; let it be opened to jealousy, anger.\n\n[1335] Wekea i ka hala, let his offense live, be brought to light, from\nwhatever cause, whether of fish, food, cloth or girdle.\n\n[1336] Kahai was a sorcerer (anaana) priest of Pele.\n\n[1337] Pumaleolani (as one word, not two as in the original) was the\nname of a large conch on which the highest chiefs alone were privileged\nto blow. It was sacrilege for any others to attempt to use it.\n\n[1338] Whoever takes my maunu. Maunu is anything belonging to a person,\nor any part of what is his; spittle, hair, nail, etc. It takes the name\nof the fishermen\u2019s bait, from the similarity of purpose, to secure a\nvictim.\n\n[1339] Lehua, the westernmost island of the Hawaiian group, hence the\nlast on which the sun shines.\n\n[1340] All nature proclaims the sacredness of the approaching night,\nhence man is called upon to recognize it by quietness.\n\n[1341] Kauolo lupe is to bend alike together to the strain of a task.\n\n[1342] Ulu-haka, the elevated place in the house of a high chief, where\nonly those of rank are entitled to rest.\n\n[1343] Pohaka, sign of Kekaupea, a chief, has reference to a certain\nevening sky indication named in his honor.\n\n[1344] To him, nona, Kekaupea the king is the sacredness of the evening\nproclaimed, shown in line 16 to be Hakalani.\n\n[1345] Kawelo, famous king of Kauai, is now assigned the kapu of\nevening.\n\n[1346] Kuhe, the Hawaiian Morpheus, who gives undisturbed slumber; to\nwhom lullabies were chanted to invoke pleasant and restful sleep.\n\n[1347] Kaioe, more likely ka i a oe, is yours. As a name it carries no\nmeaning. This line designates the night of Mahuna to Kawelo.\n\n[1348] Not the eye (maka) but the offspring of Kuawalu.\n\n[1349] Kuihewa, a famous king of Oahu, begins a new division.\n\n[1350] Kukaniloko, on the upland plain of Lihue, island of Oahu, was\ndesignated the sacred spot (enclosure) for the birthplace of aliis.\n\n[1351] In Kuihewa\u2019s birth there his high rank and sacredness was\nconfirmed.\n\n[1352] Kakuihewa, equally known as Kuihewa o ka ua-ua-pena. Ua-ua was\nthe name of a yellow dyed kapa, the qualifying pena indicates it as an\nimprinted colored garment.\n\n[1353] Luaia, an ancestress of Kuihewa. Luanui-mahao not identified,\nlikely an epithet of Kuihewa.\n\n[1354] Haalua pou, an imaginary post where two are dancing, at which\ntime Lehua has taken the sun.\n\n[1355] Kanakaloa, lit. long man; an epithet for the sun.\n\n[1356] Bosom of night as a protecting god. Hoi mai la i, to,\nunderstood.\n\n[1357] Anoano-e, a different solemnity prevails.\n\n[1358] Perhaps even foreign Kahiki is affected.\n\n[1359] These lines refer back to the kapued evening set apart for Wakea\nand his daughter, Hoohokukalani.\n\n[1360] Liliu, rendered eminent rather than high or exalted rank.\n\n[1361] The stars are likened to spies of heaven returning for watchful\nservice; decidedly a poetic thought.\n\n[1362] Awa cup, apu, of kapued royal use.\n\n[1363] To Akea (Wakea) is the evening dedicated, as shown in line 47,\nnote 22.\n\n[1364] The chanter next turns to Kekuaiwa\u2019s claims for distinction; he\nwas a chief of Kauai.\n\n[1365] The distant allurement of the long-tailed fish is as the desire\nof Kekuaiwa for the sacred evening.\n\n[1366] One of the epithets of the lizard-goddess of Maui, who is here\ninformed the evening is Liloa\u2019s not hers. Liloa was the famous king of\nHawaii, father of Umi, residing at Waipio.\n\n[1367] This and the following line refers to Kiha\u2019s powers.\n\n[1368] Wela, hot, merciless, will be the doom of the hypocrite, the\nsmooth-tongued deceiver.\n\n[1369] The saying \u201cnioi kupu i Paakalana\u201d is said to be applied to a\nself-condemned conscience, referring to a severe sentence or penalty of\nthe Waipio temple of Paakalana. Nioi kupu is literally red-pepper\ngrowth.\n\n[1370] Haena point, Kauai, famed in story for its attractions from\ndistant parts of the group.\n\n[1371] Halaawiki, a mountain-peak on Kauai.\n\n[1372] The poet here in several connecting lines refers to the\nbeneficial character of the night to the whole land.\n\n[1373] Hawaii of Ku, one of the major gods.\n\n[1374] Hawaii is called on to proclaim the rest that comes with\nevening, which extends to the wide area of great Kahiki.\n\n[1375] Dividing the heavens to effect day and night.\n\n[1376] As originally written, this line is difficult and obscure.\n\n[1377] A designated place in Kahiki-nui-kai-akea, where sacred or holy\nservices only are conducted.\n\n[1378] [These notes are based largely on those of Judge Andrews\u2019 study\nof the chant].\n\n[1379] You are Kauhi, I am Kauhi of Kama, therefore we are both the\noffspring of Kama. Kama, a sobriquet of Kamalalawalu, a noted Maui\nking.\n\n[1380] Kiha, the king of Kauai.\n\n[1381] Blue sea-moss, manauea, a species of sea-grass which, seen\nthrough the sea, appears green.\n\n[1382] Ascended the hakihaki, stairs or steps reaching up to a temple.\n\n[1383] Mua, the principal house of the several temple enclosures\nwherein are prepared the sacrificial offerings.\n\n[1384] Malaihaakoa, name of a once famous heiau (temple) on Kauai.\n\n[1385] I ko oa, to brace up a rafter, here a supporting division of\nHalelua, a place on Kauai.\n\n[1386] Kawelo, proper name, different from Kaweloaikanaka, a high\nchief.\n\n[1387] Paweo, to look at and turn away with contempt, disgust.\n\n[1388] Kalanikukuma, an alii of Kauai.\n\n[1389] Pea, like lupe, a kite; polo, the tail of a kite.\n\n[1390] This is manifestly figurative.\n\n[1391] Kailimoku, the famed war-god of successive Hawaii kings from\nbefore Liloa, then known as Kaili, but better recognized in later years\nas Kukailimoku.\n\n[1392] Shielded, likely through proximity to the god which is\ndesignated as kuku, standing erect.\n\n[1393] Pale kohiana, as a division bank between two taro patches.\n\n[1394] Hakikili, name of a kapu (v) to forbid, prohibit.\n\n[1395] Broken into little pieces, haki apana apana, applied not to\nregard the kapu restrictions.\n\n[1396] Holoholoku, the famed recognized birthplace of Kauai royalty,\nhence entitled to sacred regard, as was Kukaniloko for Oahu.\n\n[1397] Many voices, leo kawakawa, wet voices, of the night.\n\n[1398] The sound of wet kapa rending (eloelo) in the polua\u2014rain with\nwind\u2014was one of the disturbing elements.\n\n[1399] The rumbling noise of thunder, the thunder guns of heaven\u2014pu\nkolukolu\u2014thick, heavy cloud-bursts with rain.\n\n[1400] Nahili, going astray, lagging behind, hence the caution.\n\n[1401] Hoohila, name of a place on Kauai. My blossoms, kuu pua,\nfigurative.\n\n[1402] Reference to water also figurative.\n\n[1403] Stolen, ua huea, like aihue.\n\n[1404] Hipuu makamae is a precious burden borne on the hips, where the\nknot of the malo fastens, hence the application of the term.\n\n[1405] This dirge for a beloved companion presents the discomfitures,\nexperiences and pleasantries of their life. It is characteristically\nHawaiian in comparisons and expressions.\n\n[1406] Name of a discomforting wind. Its first part, kia, is the name\nof a strong trade wind at Honuaula. At Hana the name applies to the\nnorthwest wind. This might indicate it as belonging to Maui, but it is\nnot found among those named by Kuapakaa as released from his wind-gourd\nLaamaomao, as given in Memoirs, Vol. V, pp. 92\u2013102.\n\n[1407] The well-known name of the cold, northern wind on Kauai.\n\n[1408] Puakei, pua, flower; kei, an expression of wonder, hence the\ncall to string a flower or flowers of rare beauty, for a loving husband\ncompanion.\n\n[1409] This refers to the Kauai sport of throwing blazing hau branches,\nor auhau (among the lightest of Hawaiian woods) which was thrown from\nthe high cliffs facing the sea, to fall gradually into the ocean, or be\nkept sailing in mid-air by the wind currents till extinguished. Kamaile\nwas on the northern coast of Kauai.\n\n[1410] Luuluu of the original, rendered here as weariness, is that\nfatigue resulting from cliff climbing, which comes to an end when the\nhills of difficulty are passed, and is forgotten in the enjoyment of\nthe pyrotechnic display.\n\n[1411] Paoo (Salarias, sp.), a variety of small fish of sheltered,\nquiet water.\n\n[1412] Refers to the Waimea stream as perfumed by the fragrant\nsandalwood of that region in early years. Hiliahi (sandalwood bark)\nbeing synonymous with iliahi, the term for sandalwood.\n\n[1413] The two kinds of small fish, nehu (silversides), and iao (or\niiao), are said to be the only varieties unafraid of man. The tradition\nof their rubbing up against Pakaua of olden time instead of fleeing\nfrom him is here referred to.\n\n[1414] As in lines 8 and 9, the chanter\u2019s companion was evidently a\ntheological student at the Lahainaluna Seminary.\n\n[1415] Fitted mats, as rendered, has in mind the prepared set of\nseveral mats placed one upon another comprising the bed-place, termed\nhapapa (stratum) of Keawanui.\n\n[1416] Keawekolohe was termed a kaukau alii, being a prince, or of the\nclass of chiefs below the king.\n\n[1417] Gentle sleep, hiolani, typical of the passing of Palekaluhi.\n\n[1418] Pilipilikana, a close, beloved companion (lua) of Mano, an\nancient king of Kauai; a twin brother.\n\n[1419] Ko-ko, the strings or net outside of a calabash, to strengthen\nit; so it was supposed the womb of a pregnant woman was strengthened;\nkewe, the womb; aa, the secudis, the afterbirth or that which enveloped\nthe infant.\n\n[1420] If the child was born at another place than Wailua it would be\nuncertain that it was a chief.\n\n[1421] At the temple of Holoholoku, Wailua, offspring of royalty were\nreared, and thereby the god Ku decreed their eminence.\n\n[1422] Mulemule, that which is disagreeable to the taste; mule au awa,\nbitter is the circular scum of the awa cup; au, the circle of yellow\naround the awa cup which is bitter.\n\n[1423] The story of Kewalo reveals nothing calling for this epithet,\nimplying shame, as generally understood. It more likely applies to his\nfearlessness.\n\n[1424] Rain and lightning personifications of ancestry which Lono, one\nof the major gods, is called upon to confirm.\n\n[1425] Akakau ana, enlarged shadow of a person or other thing: a\nskeleton of a man; many things confusedly thrown together.\n\n[1426] Kulu, a drop of water or other liquid; manini, water pouring\nover a dam; here the suffusing of the eyes with tears before one begins\nto weep.\n\n[1427] Hoonana, conveys the idea of calm, quietness, etc., with its\nsoothing effect, as here understood. It may also mean to witness or\ntake cognizance of the sorrow experienced.\n\n[1428] Ha\u2019i, not break, but like ho\u2019i, to return.\n\n[1429] The subject of this chant was one of the sons of Kamehameha-nui\n(king of Maui succeeding Kekaulike), and met with fatal injuries by the\nexplosion of a keg of gunpowder at the Kauiki hill fort, Hana. He was\nremoved to Honokohau, in the Kaanapali district, where he shortly\nafterward died from his wounds, in 1794. This is the burden of the\nlament.\n\n[1430] Makawalu, appended to and becoming part of Peapea\u2019s name,\noccasionally met with in historic accounts, indicates eminence or fame\nas an expert in whatever may be one\u2019s calling. Literally \u201ceight-eyed,\u201d\nimplies all-seeing, wide-awake. Kamapuaa was a \u201cmakawalu\u201d in that he\nexcelled in adroitness to extricate himself from perilous situations.\nLonokaeho was likewise renowned for his several foreheads. Peapea was\nfamous as a warrior, serving not only his father\u2019s interests in Maui\u2019s\ndefense against Hawaii invasions, but aiding at times also the warring\nfortunes of Kaeo, of Kauai.\n\n[1431] Another of Peapea\u2019s names, likely complimentary, as it does not\nappear elsewhere, and conveys the idea of \u201cyoung war companion.\u201d\n\n[1432] Refers to his death as above stated.\n\n[1433] Referring to many generations back of Liloa.\n\n[1434] This transposes authoritative genealogy order where Palena is\nshown to be the offspring of Haho. See Memoirs, Vol. IV, p. 25.\n\n[1435] Pig-shaped clouds were held to be omens of serious moment,\nusually portending evil. For this reason they were carefully studied\nfor indications of favorable attitude, or imagined course of travel.\n\n[1436] Hana, of Maui, favored of the gods of ancient time, where the\nheavens were held to come nearer earth than elsewhere, and its\nmountains to take on added height.\n\n[1437] The harbor of Hana, with adjoining famous localities, Kaihalulu\nbeing the spouting sea-spray of that vicinity.\n\n[1438] Kauiki, or Kauwiki, is here given fabulous height, it being less\nthan 400 feet elevation; thus myth and tradition combine with historic\nevents to make it, perhaps, the most famous in Maui\u2019s history. With a\nfort on Kauiki\u2019s summit it was Maui\u2019s stronghold for many years, and in\ncharge of which the subject of this dirge met with the accident which\ncost him his life.\n\n[1439] Kauiki bluff is at the left-hand side in entering the little\nharbor of Hana.\n\n[1440] An epithet of Peapea\u2019s, whose death is referred to as having\ngone in spirit.\n\n[1441] The people are called upon to join in lament while the uwe helu,\nthe recitation of his virtues is narrated, as follows, in wailing\nstrain.\n\n[1442] Another of Peapea\u2019s names.\n\n[1443] Referring to the chief Peapea, and the lines following to his\naccident and death.\n\n[1444] The bereaved one here presents the idea that at death the spirit\nchanges to many forms; of human, animal, bird or other form, and as\nsuch becomes a new deity, not only of Koolau adjoining Hana, land of\nhis exploits, but the mythical land of Hakipalunuau (lines 50 and 54).\n\n[1445] Liholiho, who became Kamehameha II. on the death of his father,\nKamehameha the great, in 1819, whose dissolute habits led him to\noverthrow idolatry to free him from its kapu restraints.\n\n[1446] Ikiki was the month of May in Hawaii\u2019s calendar, and refers to\nthe conqueror\u2019s death as having flown away to the sacred precincts of\nLono, one of the major gods.\n\n[1447] Literally, the moho\u2019s sacred white pit, a place supposedly in\nforeign lands.\n\n[1448] Picturing the restlessness of flying-fish at the approach of\nstormy weather.\n\n[1449] Certain high rank chiefs were entitled to the prostration of the\npeople. Such chiefs usually went abroad at night, or if in the daytime\na herald went before him with a flag, calling out \u201ckapu moe,\u201d whereupon\nall the people prostrated. The same observance held when his food or\nother belongings was carried by; all had to prostrate themselves on\npenalty of death.\u2014(Malo\u2019s Antiquities.)\n\n[1450] Referring to the swelling number of restrictions of priests and\naliis on the people.\n\n[1451] This probably has reference to the breaking down of kapus by the\nking and queens in their feasting together prior to the burial of\nKamehameha.\n\n[1452] In the freedom of women and men to eat together, and partake\nalike of the same food, there was naturally removed a serious barrier\nto household affection.\n\n[1453] Figuratively, the chief placed in the clear path.\n\n[1454] The shallow sea has reference to Keawe, the mother being of\nlower rank than Keaka, whose children revealed their negligent status\nas returning waves bared the reef.\n\n[1455] The agent (konohiki) of the chief is likened to a shark, to\nseize all within its power.\n\n[1456] Lana, float, i.e., the person through whom the konohiki\nexercises authority and of whom he makes inquiry.\n\n[1457] Palena, some person assigned to oversight of the uplands. It was\nhis duty to stand (ku) and observe the changes taking place.\n\n[1458] The mountain side likened to a broad-backed horse: capacity for\nendurance and service to many.\n\n[1459] The ohia laka, the well-known or familiar ohia as man of the\nforest, questioning Palena.\n\n[1460] None of like or superior rank; he was acknowledged supreme.\n\n[1461] Of three known as, or belonging to, or connected with the great\nchief, but one stands out.\n\n[1462] Kae, term of an office in the king\u2019s train.\n\n[1463] An epithet of Liholiho, implying the highest chief rank rested\nin him, or was borne on his shoulders.\n\n[1464] The high chiefess Nahienaena (the n omitted), sister of\nLiholiho. The epithet signifies, the raging fire high chiefess.\n\n[1465] This would apply to Pele with her volcanic fire.\n\n[1466] Residents of the woods were naturally the bird catchers, with\nnet or bird lime.\n\n[1467] Manu, not bird in this case, but the canoe\u2019s prow, which is\nessential for the new craft being completed in the woods.\n\n[1468] Maunu, or bait, here is figurative of the canoe\u2019s finish,\nwhereby it is qualified for service.\n\n[1469] The awa, or milk-fish (Chanos chanos), is a pond product, met\nwith in large numbers.\n\n[1470] This holds true at times, dependent upon free change of tide\nlocks.\n\n[1471] This line refers back to the chief Ku.\n\n[1472] Hanu lololaa, in the original, is the sleep inducing power of a\ncompanion\u2019s breath.\n\n[1473] The chiefess of raging-fire name is the source of a new fire,\ni.e., in comparison with that of the volcano, Pele.\n\n[1474] Goddess Pele of the volcano, with unmistakable voice when she\nspeaks, whether by eruptions or earthquake.\n\n[1475] Certain sections in the vicinity of Kilauea show lehua trees\nencased in lava. Such a limpid eruption was the astonishing redness\nalluded to, which hid and changed its flowers.\n\n[1476] This line seems ambiguous.\n\n[1477] This is likely, from following connections, to be\nKeakealaniwahine of history, who succeeded her mother Keakamahana as\nMoi of Hawaii, mother of Keawe referred to on line 136.\n\n[1478] Iwikauikaua was the son of Makakaualii. His mother was\nKapukamola. Espousing the cause of Lono in the Hawaii revolt he\nnarrowly escaped being sacrificed on the altar of the temple.\n\n[1479] Literally, Keawe-a-certain-chief-of-the-island, a celebrated\nruler in the annals of Hawaii.\n\n[1480] Referring to Kalaninuiamamao, from whom descended Keawemauhili\nand Kalaniopuu, the latter mentioned in the next line.\n\n[1481] The high rank of a chief whose kapus occasion unpleasant,\nrestrained feelings, makahinu.\n\n[1482] Chiefs and superiors were frequently referred to as parents,\nhence Nahienaena is acknowledged as such.\n\n[1483] Descriptive of Kona\u2019s characteristics.\n\n[1484] The poet here adopts an English word.\n\n[1485] This especially a woman\u2019s vocation, the twisting of the shredded\nolona bark into twine for fish-lines, nets and seines.\n\n[1486] The beating process in kapa making.\n\n[1487] The bark of the wauke prepared for beating.\n\n[1488] A poetic embellishment, euphonic and to fill up the measure.\n\n[1489] To grow thriftily as a vegetable, spreading as a tree.\n\n[1490] Name of the block upon which the kapa bark is beaten.\n\n[1491] The breadfruit tree (Artocarpus incisa); young breadfruit trees\nfurnished bark for certain grades of kapa.\n\n[1492] A term of one of the processes in making kapa. Name also of a\ntree of Crytandra species furnishing a kapa bark.\n\n[1493] Nahienaena is likened unto the bark and water-bowl efficiency of\nkapa makers.\n\n[1494] E oloa ana; the state of passing from one stage to another,\nhence, Nahienaena is bearing Liholiho\u2019s oloa.\n\n[1495] Kane aimoku, alias Liholiho; literally, the husband possessor of\nland.\n\n[1496] Over (o understood, a poetic license) the fish ea, turtle.\n\n[1497] Kuku poai is the beating of kapa with a circular movement of the\nhand; Kalani, the chief, i.e., Nahienaena beats kapa in that manner.\n\n[1498] Kuka\u2019i, to sew or join together, hence, Liholiho and Nahienaena\nbeing united, the earth is perpetuated for Liholiho.\n\n[1499] Lani, etc., belongs to both these chiefs.\n\n[1500] To sleep together for pleasure.\n\n[1501] While the Lani\u2019s join, i.e., the chiefs, the earth abides\nstrongest.\n\n[1502] He la kolii is a day when the sun\u2019s rays are tremulous over the\nplains; nono, hot.\n\n[1503] Ke, to slap or strike together as two hard substances.\n\n[1504] The mountains rush together with a noise (wawa), and the sea\nalso.\n\n[1505] Poetic for olelo iluna ka leo, the voice on high (thunder),\nspeaks frequently.\n\n[1506] Hekikili, roaring heavily.\n\n[1507] Kawowowo, rumbling noise.\n\n[1508] Olai kawowowo, heavy rumbling earthquake.\n\n[1509] Ua huna, fine or hidden rain.\n\n[1510] Ua loku kawowo, heavy rain (loku, lokuloku) is roaring in the\nmountains.\n\n[1511] Voice of the conch shell sounded in blasts of quick succession.\n\n[1512] Pololei, an insect like a grasshopper but smaller; sings only at\nnight.\n\n[1513] O aku la, etc., Haukuku pierced his eyes. Haukaka another name.\n\n[1514] Kakaina, the motion of the hands and arms in chopping wood or in\nbreaking a coconut.\n\n[1515] Hohana, to dip or bail out as water.\n\n[1516] Ka, the action of bailing to overcome the chief\u2019s leak.\n\n[1517] Ke kupa, an old resident, one born to a place; nana e au, au, to\nclear or put in order.\n\n[1518] O ke au, time when the care of the kupalele was great in\nmagnitude over the land.\n\n[1519] Kupalala like kupalele; kupalilii just its reverse, very small,\ndiminutive.\n\n[1520] E ai ana o Kalani, i.e., the chief Kauikeaouli possesses the\nland.\n\n[1521] Oluluu, heavy, burdensome; naholo, a kapu of Nahienaena.\n\n[1522] Olue, an ancient chief, belonging there.\n\n[1523] A guard of the water for the sea or brook pebbles, iliili.\n\n[1524] Poniponi, ponihua, the black smoothing off with such pebbles, as\nin heiaus.\n\n[1525] Nana ku\u2019i, i.e., Nahienaena, for her to stitch the kapas\ntogether. Note the e is dropped before ku\u2019i; e ku\u2019i nanau, nau, to\nbite, naunau, all intensitive of the root nau.\n\n[1526] Bite, run quickly; a holo, o holo, ouholo, variations of the\nimperative ka lani, i.e., Kauikeaouli let Kauikeaouli run, etc.\n\n[1527] Kukukeke: kuku, an instrument for pounding kapa, keke, the sound\nin beating it; ke koi, the adze used in cutting wood was the sounding\nmallet.\n\n[1528] Kupeke, a turning motion of the hand in beating kapa.\n\n[1529] Ili kapa keke, the surface of the sounding kapa.\n\n[1530] Kahele, to go carefully; ka here like aka, as akahele.\n\n[1531] Ke oe, oe the sound of wind made by blowing into a bung-hole, or\na hole in a calabash blown upon by the wind.\n\n[1532] Kukaheleke, a provoked anger on account of anything being\nstolen, etc.; kapeke, a scolding anger; heleke, like hele kekee, to go\ncrooked.\n\n[1533] This is his lordship, his lordship Kauikeaouli.\n\n[1534] The land of the resident kukupa, this reduplication of ku is to\nfit the word to the beat of the drum.\n\n[1535] Ai ka helele, the eating and enjoyment of a coarse, filthy man;\nhelele, his epithet.\n\n[1536] Malino, a calm, a smooth sea out of the trade winds.\n\n[1537] Ke noho, is a provision that the chief is a resident of the\ndistrict in order to enjoy it.\n\n[1538] Nahienaena flits back and forth, upland and seaward.\n\n[1539] Pua, name of a long net for catching flying-fish; the company of\nmen is called a pua if a number go to catch a wild animal, or do other\nservice here and there.\n\n[1540] Papa, a large net is called a papa; i lohia, that is a long time\nin making, hence very good. Hawaiians esteem things good in proportion\nto the length of time spent thereon.\n\n[1541] Hee here refers to dipping up the fish with a smaller net.\n\n[1542] Lealea ka wai, the water rejoices for the wiggling and flowing\nof the fish; wai here used for kai.\n\n[1543] I ke kea, up to the breast; kea refers to the circumference of a\nperson behind his arms, another kea is from the arm-pits upwards.\n\n[1544] Wai mapuna, water boiling as in a spring.\n\n[1545] Mapu, the taking of breath in ascending a steep place, then\nproceeding.\n\n[1546] Ka lani, used as an adverb for iluna, to go upwards; i ka opa,\noopa, maopo, maopaopa, fatigue, lameness, etc., from walking.\n\n[1547] Hala kee, hala tree tossing crookedly; to sin in evil times,\nmanawa ino, a kind of case absolute, the times being evil.\n\n[1548] Hooki, to cease, to stop.\n\n[1549] Kukupu, to go up, let the women ascend; oni, to ascend as a\nkite.\n\n[1550] Oni kapu, i.e., go up contrary to kapu.\n\n[1551] Nioi (Eugenia rariflora); hua \u2019lii, laau alii, fit for the\nchief.\n\n[1552] One momona, rich, fruitful sand.\n\n[1553] Laamaikahiki, the famous voyaging son of Moikeha.\n\n[1554] An expletive.\n\n[1555] Mai luna maua, from above are we two, i.e., Nahienaena and\nKauikeaouli.\n\n[1556] Wailana, smooth unruffled water.\n\n[1557] Ili oha, ili, skin, surface (of water); oha applies to that\nwhich is good of its kind.\n\n[1558] Kini lani, the multitude belonging to the chief.\n\n[1559] Aeae, a bank of a pond, or where the water forming like a little\nsurf runs up the sand and recedes.\n\n[1560] Loko alii, a fish pond of the chief.\n\n[1561] Leiau, the woman who ascended to heaven.\n\n[1562] Ao lani, the world above; hele haha is to walk like a chief with\na great quantity of kapa about him.\n\n[1563] Mohola, to spread forth, to unfold.\n\n[1564] A confusion of celebrities occur here, Hoohokukalani, the mother\nof Haloa, being the one referred to. Hinaaikamalama was the one who\nflew up to heaven, given in line 71 as Leiau.\n\n[1565] Haloa was born, ka maka, used for parent, progenitor of a race.\n\n[1566] Ke alii o ka nohohu, the chief lived alone, literally, lived\nstanding.\n\n[1567] Pe, haahaa, low, flat, as foreign land.\n\n[1568] Nenewe, etc., the current of the island.\n\n[1569] Ka i haanalua, the place where dwell great multitudes of people,\nliving miserably with ugly personages.\n\n[1570] Lue, a place where bad things are assembled; lue ka lani, when\nthe sky is overcast with threatening clouds.\n\n[1571] Ke ola holo, life runs through the limbs; menene, like maele,\nthe sensation of numbness in a limb when the blood has ceased to\ncirculate.\n\n[1572] Kuipehe, to move with hesitation and doubt.\n\n[1573] \u2019Lii kua kahiki, some distant foreign country.\n\n[1574] Kaa au, literally, the current rolls or drags along; i newa, to\ngo easily, meaning a foreign country where there is a gentle current in\nthe sea and the kapus are light; not burdensome.\n\n[1575] Ilina, a burial place; haka, poles composed of a post or two\nwith a cross piece where the natives lay up their fish to dry, or\nsuspend their calabases from dogs, etc.\n\n[1576] O lakou, those three; oia la ke kini, the multitude, i.e., the\ncommon people; o loko, loko is a common epithet for a foreign country.\nWhen a person sails for America or England, it is ua holo ia i loko.\n\n[1577] Ke kini, the residents, i.e., of that foreign land have ili paka\nand unahi paka, wrinkled, puckered skins.\n\n[1578] Eaea applies to very aged persons, or to a man filthy from dirty\nwork so as to look aged.\n\n[1579] Lono of wrinkled skin, i ponia for poni ia, is anointed; naoa,\ndislike, loathe.\n\n[1580] Kukukuhe, black, rigid as the skin from being long in the water.\n\n[1581] Panonono refers to a place where the water slowly leaks out of a\ntaro patch. That place was kapu.\n\n[1582] Lani ahi ekeeke, chiefs so sacred that all fires must be put out\nwhen they go forth; ekeeke, very sacred, death for one to approach\nunbidden in their presence.\n\n[1583] Kukukui, the published renown or fame of the chiefs.\n\n[1584] Kai noholo, etc., naholo, when the surf breaks in one place, the\nappearance of the breaking runs off each way; haki hanuu, the breaking\nupon shore when the water runs up the beach and has the appearance of\nsteps.\n\n[1585] Hiolo, downfall; naholo o Luamea, the sailing, flowing away of\nLuamea.\n\n[1586] Pohaku kani, an epithet of thunder, the stones sound.\n\n[1587] Kani ioio, etc., the sound of a fowl or bird; he lani kuku, a\nplace made sacred; kuku, the rising steam from an oven; lani ahi kaka,\nheaven fire thrown aside; kaka, to throw off one\u2019s clothes on account\nof heat.\n\n[1588] Kukekuke, to cast away, reject; hakakai, an evil thing, what is\ndisliked.\n\n[1589] Opala lani, refuse matter of the sacred heiau, temple.\n\n[1590] Ua lono aku, he hears, or is heard.\n\n[1591] Pane uolo, a voice answers.\n\n[1592] Oia for oiaio, true assent, a truth.\n\n[1593] Kuilele, a rushing together as of boxers.\n\n[1594] Makawalu, epithet of a great company of Kanaloa\u2019s people. It is\nuncertain to whom this applies.\n\n[1595] Ka ilio, the dog, a great many. This introduction is ambiguous.\n\n[1596] At a time of a great gathering the chief Nahienaena of and below\nHawaii, was born.\n\n[1597] Apapa, malalo, i.e., under Hawaii is the place of Wakea, of the\npapaku.\n\n[1598] Papaku, name of a place under the whole earth where the ghosts\ngo when people die.\n\n[1599] Name of the place where Wakea dwells.\n\n[1600] Two chiefs in the lower regions.\n\n[1601] Hiapo, first born; lele, and oili, to fly or flee away.\n\n[1602] Makalai, a calm.\n\n[1603] Ololololohe, it is heard from.\n\n[1604] Do not stand listening.\n\n[1605] Rise up and come here quickly.\n\n[1606] Hakikolo, etc., to do a thing with great caution, so as to make\nno mistake, to go carefully.\n\n[1607] E kolo, to crawl; nakolo ana, the act of crawling.\n\n[1608] Kuapokopoko, a very sacred kapu.\n\n[1609] Po ekeeke, a night of sacredness as of fire heat. See note 97.\n\n[1610] Powehiwehi, obscure, indistinct through darkness, fog, etc.;\npolohiwa, when the sun is obscured by clouds; polona, the darkness of a\ncloudy, rainy day; eleuli, almost as dark as night. All these are\nepithets of heaven.\n\n[1611] Kiele, an odoriferous plant, here applied to governing chiefs\nthat have the care of land.\n\n[1612] Ka haowa, the ancient fish-hook for catching eels.\n\n[1613] Puu momoni: puu, the bunch in the throat, (the chiefs are) the\nswallowing throat; au ana, etc., thou art going about a chief.\n\n[1614] See notes 79 and 80.\n\n[1615] Kauikeaouli, a descendant of Haloa.\n\n[1616] Halulu, a fabled bird whose alleged head feathers adorned noted\nidols, and was supposed to respond, by fluttering, or by rising and\nfalling, to petitions of faithful devotees for good or ill.\n\n[1617] Kiwaa, a mythical bird, of large size, which ate men in olden\ntime.\n\n[1618] A bird in body and name so is thine, O chief, refers to\nKaahumanu, the literal definition of the name being \u201cthe feather\ncloak.\u201d\n\n[1619] The chief left lamenting is Kaumualii, ex-king of Kauai on the\ndeath of his wife, Kaahumanu.\n\n[1620] Po lia ua may refer to a dark rainy time of night, or to a\npondering period of fearful forebodings.\n\n[1621] The original of this line pictures a ladder at the pali, which,\nbeing removed, she cannot return.\n\n[1622] Luahine, a name of Kaahumanu, though the poet fails to give her\nrest.\n\n[1623] Pleading, uwe kaukau, weeping by number, i.e., eulogizing the\nvirtues of the deceased.\n\n[1624] I mau ke aho, pleading for enduring or continuing breath.\n\n[1625] That is the cause, nana i alai, or alalai, obstructing or\nhindering.\n\n[1626] The bereaved calls on others to realize the fact of his and\ntheir loss.\n\n[1627] Kunewanewa, death struggle; the term also has the meaning of\nweariness overcome by sound sleep.\n\n[1628] Man by his mortality is accustomed to death\u2019s path, the god has\nnot this experience.\n\n[1629] Thou wilt be a guardian to ward off or hinder the mischievous.\n\n[1630] A lamentation, dirge, kanikau, a mourning song, an affectionate\ntribute.\n\n[1631] Names of the same person.\n\n[1632] My dearest friend, ka\u2019u maka, or ku\u2019u hoa aloha.\n\n[1633] Taken at the turn of the Milky Way, huli ka i\u2019a; towards dawn,\nka pawa o ke ao.\n\n[1634] On the day of Ohua, this was the former name of the day when the\nmoon fulls, on that day she died.\n\n[1635] Assumed fictitiously, kapakapa, a god form, and defied or denied\nthe power of Kauakahi, a deity.\n\n[1636] He prayed to the heaven above.\n\n[1637] Kulanihakoi, the name of a supposed fountain in heaven gushed\nforth, naha mai, hence the rain drops, the heavy rain of Kane fell.\n\n[1638] Kane, the one god of power.\n\n[1639] Welling or springing up, haupu wale, as love, affection, grief.\n\n[1640] The soul of my companion returns as a soul-body, a ghost of\nnatural size, for my presence.\n\n[1641] I thought it was real, but no, it was but the shade of my wife.\n\n[1642] You went forth in the night, the ohua of her house through\naffection remains. The ohua of a household embraces children,\ndomestics, dependants and sojourners; the master and mistress alone\nexcluded.\n\n[1643] \u201cLove never sleeps,\u201d ever watchful, kiai panipani, was love\u2019s\nreward.\n\n[1644] Inducing the rain of short or near-heaven, one\u2019s affection,\ntears.\n\n[1645] Na moku, the different lands of Kauai; hapuku, gathering or\ncollecting together.\n\n[1646] The chief lived sad and heavy hearted, noho pupue, kaumaha, on\nthe land as a messenger for love.\n\n[1647] Not as a wife only but as one reared from childhood.\n\n[1648] This may refer to the at one time polygamous relation with\nfather and son for political reasons, till, accepting Christianity one\nhusband was renounced. Kane, of itself, however, is not always husband,\nit may mean any male relative or friend.\n\n[1649] Uwe kaukau, or uwe helu, see note 8.\n\n[1650] Sympathy expressed for our lord, haku, Kaumualii.\n\n[1651] To outsiders she was a rival, punalua, but she was not that, she\nwas her mother.\n\n[1652] Consideration felt partly for the land, and partly for the\nchief\u2019s great desire, whatever that might be; puni, to covet, desire,\ngreed.\n\n[1653] Hikapoloa, the place of departed spirits.\n\n[1654] Hiikua referred to here as a place of dancing, is a term used to\nhoist or carry on the shoulder. Hii, to lift up, to bear upon the hips\nand support with the arms, as a child.\n\n[1655] Hiialo is the carrying of a child in front.\n\n[1656] Kealohi, a chief of Kauai.\n\n[1657] My companion in ease and comfort, hoa luana; living in pleasure\nor idleness at Pohakomo, a place at Waimea, Kauai.\n\n[1658] Kapakapaahoa, the name of a rain at Kahana, a land.\n\n[1659] Ua ukiukiu, a teasing rain, rain with driving wind, at Hikilei,\nwhile makaupili was the rain at Peapea.\n\n[1660] Nianiau, to go, gliding finely, with dignified pace.\n\n[1661] Manienie (Cynodon dactylon), the fine Bermuda grassed plain.\n\n[1662] Hehena, figurative, a dead person, whose body was placed with\nundue haste in the house of men, i.e., this world in distinction from\nthe other.\n\n[1663] Haupukele, a mountain of Kauai. Keaolewa, an adjoining mountain\nof lower elevation.\n\n[1664] There in the blossom of the hau flower was supposed to rest the\nspirit of Kaahumanu, so Haupukele and Keaolewa is used.\n\n[1665] Kalalea, a high peak on Kauai; here the shadow or shade (aka)\nrests.\n\n[1666] Pueo is the name of a rock in the sea at Waimea, Kauai. Also a\nplace of surf-riding.\n\n[1667] Hihimanu, a famous land of Koolau.\n\n[1668] Hookino manu Kalani, i.e., Kaahumanu took the form of a bird.\n\n[1669] Voice sounds, mapu, reaches to the top of Makana and is confused\nat Kaiwikui, a noted place where the voice strikes, echoes.\n\n[1670] Hele wale, the soul wanders on the wife-stealing cliff.\n\n[1671] \u201cHither shalt thou come but no further,\u201d hoohiki i ke koena wai,\nlike kanawai, law, forbidding to take his wife there again.\n\n[1672] Kapukapu, to run quickly as one unburdened; the sea divided for\nthe sacred spirit of Kaahumanu, the child.\n\n[1673] Nanea, easy, satisfied; i ka paa, at the goodness, the\nperfection of Koolau.\n\n[1674] The wind ascends to Kamailepuu, a hill in Napali, Kauai. Oni,\nlike ani, to climb up; ascend as a wind when it strips a hill or pali.\n\n[1675] The fire-brands of Kauai were of auhau, the lightest of wood,\nand the Napali district was famous for the practice there of\npyrotechnic displays by the throwing of these lighted branches of auhau\nfrom the high cliffs of the sea-coast. The upward current of the wind\nand lightness of the wood usually made the descent so gradual as to\nconsume these sky-rockets before their fall into the sea.\n\n[1676] Double body, kino lua, i.e., two kinds, first a body then a\nsoul, there it is at Polihale, a noted temple beyond Mana.\n\n[1677] Hoi kaua for hoi aku kaua, continuing the dual soul-body idea.\n\n[1678] Waiolono, name of a place not identified, but indicating\nconnection with the major god Lono.\n\n[1679] Liula, the glimmering motion on a hot day; mirage.\n\n[1680] Limaloa, the god of Mana, formerly a man, credited with\nestablishing the mirage of that place.\n\n[1681] This was an ancient ancestor whose soul-spirit (ghost) rose up\nat Kalamaula, and was supposed to succor the mirage.\n\n[1682] A shadow, shade, aka, comes with the naulu, a wind from Niihau.\n\n[1683] Uhane pee, the soul hides, flies away in the wind.\n\n[1684] Thou goddess art a bird\u2019s body, i.e., a soul flying. This is a\nfrequently used metaphor.\n\n[1685] Pakonakona, to treat with contempt, deceit.\n\n[1686] A sound of one calling from a distance in distress; faint as the\nspeeches of ghosts.\n\n[1687] I (Kaumualii), winiwini, just heard it.\n\n[1688] As the voice of a ghost; hane same as uhane, oia nei, referring\nto Kaahumanu.\n\n[1689] Uhane maka, etc., spirit wet with the spray of the surf; ehukai,\nthe surf formed into spray by a contrary wind.\n\n[1690] Oia, she, Kaahumanu; honua nalu, the calm still place in front\nof where the surf breaks.\n\n[1691] Keahilele, a place on Kauai, as is also Kaahe.\n\n[1692] Lapawai, the breaking out of a stream of fresh water in the sea,\nand hence, stopping the surf; looking at the lapawai of Waimea.\n\n[1693] Ahuili, to be and dissolve, consume away as a dead body, moka.\n\n[1694] Hinu, shiny, the water in the putrifaction of animal substances;\npela, pilau, stench.\n\n[1695] Full, nenelu, a great many, numerous, thick as sand in a bank.\n\n[1696] They lie together crossways, olokea, out of order.\n\n[1697] O oe ka, expression of surprise, ko ia kula, whose is the field\nor plain, for there was her dead body, e kalani, Kaahumanu.\n\n[1698] The night belongs to Lueea, who was buried at Kikaupea.\n\n[1699] The whirlwind dust of Kupalele guards the premises of\nPohakuauli; Kahiwauli added for poetic euphony.\n\n[1700] The call on Kana and Lani but fills out the chant for Kaahumanu.\n\n[1701] Kawelo, an ancient king of Kauai, his place was in the sea; i\u2019a\nkona lua, the fish was his companion.\n\n[1702] Kane, one of the major gods throughout the islands, is called\nupon to reveal the party who caused the death of his child, and in\nwhatever his vocation, to meet out death to him.\n\n[1703] Let the priest who used sorcery (hana) with my child go to the\nsea into the mouth of a shark and die. This is the form of a molia, a\ncurse, and ends with a prayer called kuni.\n\n[1704] The very full notes to the complete version of Kualii, in\nMemoirs, Vol. IV, pp. 370 to 400, will be found applicable to these\nfragmentary verses.\n\n[1705] King of Hawaii, father of Lonoikamakahiki, and a son of\nUmi-a-Liloa.\n\n[1706] The ripened leaves, the harvesting time, caught the message of\nthe whispering winds.\n\n[1707] On the supposed line or row of gods in the temple.\n\n[1708] There were many ways of indicating one\u2019s grief at bereavement,\nall of which here come under the term of flowers, or tokens of\nremembrance.\n\n[1709] Observed the month for the due fulfilment of its prescribed\nkapus.\n\n[1710] This may have reference to the sulphurous impregnated wind from\nthe volcano to blast the \u201cleaf-breath\u201d of the aalii.\n\n[1711] The aalii is said to possess a fragrance in its leaves, though\nnot like that of the iliahi (sandalwood).\n\n[1712] Puulena, a cold mountain wind at the volcano.\n\n[1713] The sand beach of Hilo.\n\n[1714] A place adjoining the mouth of the Wailuku river, Hilo.\n\n[1715] Some form of distant cloud land, hence, looked on as foreign\n(Kahiki). Much consideration was given to clouds and their formations\nfor the various omens they were supposed to portend.\n\n[1716] As though the thief was to be dethroned. The thought here is not\nclear.\n\n[1717] Broken is the ancestral line from Kealiiokaloa.\n\n[1718] Makakaualii, termed a heavenly chief, was a grandson of\nKealiiokaloa.\n\n[1719] Referring to those of sufficiently high rank to be classed kapu.\n\n[1720] Lele makawalu, eminent, famous or expert offshoots or branches;\nhopu imua, first caught or recognized in illustrious descendants\n(bright path) of Kanaloa.\n\n[1721] Not the god of evil who tried to make man as did Kane, but the\nchief Kanaloakuaana, who was cruelly slain by Kamalalawalu\u2019s forces on\ntheir invasion of Hawaii. See Memoirs, Vol. IV, p. 342.\n\n[1722] This name may imply the death and sacrifice of Kanaloa, as being\nthe tax or gift of a chief \u201clifted up by an island.\u201d\n\n[1723] Here again is a composite word of like character to the\nforegoing, implying a chief\u2019s tax of mourning kind, a sacred or rigid\nrequirement in the time of Lonoikamakahiki.\n\n[1724] The kuili was a prayer by the officiating priest which lasted\nall night, the waving of sacred lama leaves being part of the ceremony.\n\n[1725] This has reference to a service ritual of the temple.\n\n[1726] Kukui torches were made of kukui nuts strung on a reed some four\nfeet long; several strings of them were bound together with strips of\nkapa and covered with green ti-leaves lest they burn out too quickly.\n\n[1727] The treatment of game cocks, to increase their fighting\nqualities and insure vigorous kicks, was to light a smoky fire under\nthem on roosting for the night.\n\n[1728] Kalaninuieeumoku, literally, the high chief of island extension.\n\n[1729] The chief of Kona who ceded his district to Umi, whose full\nname, Ehunuikaimalino, means: \u201cgreat Ehu [of] calm sea.\u201d This condition\nof Kona\u2019s sea is implied in the name Palaha, flat, wide, of still\nsmoothness.\n\n[1730] A personification of conditions as though the chief was\nslumbering intermittently.\n\n[1731] Several traditions embody the idea of companionship with certain\nfish, notably Puniakaia and Kawelo.\n\n[1732] The fish ulua was held in high esteem as a means of increasing\nthe regard of the beloved, or winning the affection of the estranged.\nThis thought carries through to line 71.\n\n[1733] Credit given generally to outsiders for all good qualities is\nnow to be applied to the subject of the chant; he is to be put on their\nplane and honored in his own land.\n\n[1734] Westernmost islands of the Hawaiian group. Lehua an adjoining\nislet.\n\n[1735] Names of Kauai winds.\n\n[1736] The sacred day, ihi, is more of hallowed character than is the\nkapu restrictions.\n\n[1737] The kuwa prayer was the one used at the completion of house\nbuilding, canoe making, and similar undertakings.\n\n[1738] The flower-shaped cloud, which was supposed to represent the\ndeparted chief.\n\n[1739] This is an ordinance set apart by Umi for this son.\n\n[1740] A son of Umi\u2019s by his wife Kapukini-a-Liloa, a younger brother\nof Keliiokaloa.\n\n[1741] Keawe here refers to someone, a relative, as a bearer, not the\nchief of that name.\n\n[1742] This name refers to and embodies the fine qualities of Kekoa,\nwhich is further set forth, the first part being taken, poetically,\nfrom the last of the preceding line.\n\n[1743] A shortened name for the subject of this chant, though it may\nrefer to some distinguished ancestor.\n\n[1744] Not a chief, but the high rank entitling one born into it, to\npossess, wear and display its feather robes; insignia of royal rank.\n\n[1745] Kahoukapu preceded Umi four generations.\n\n[1746] This term applies where a woman living in a state of polyandry,\nher two husbands are referred to as the two fathers of her children.\n\n[1747] These woodland chiefs are not identified by these names.\n\n[1748] The islands possess no high mountain of this name, meaning snow\nchill, and must have reference to such a condition.\n\n[1749] Literally, the chief joins unitedly in the lands.\n\n[1750] Kalalakapu, the sacred branch, affords poetic play on words in\nthis and following lines.\n\n[1751] The lines of these chiefs, apparently of Maui, are obscure.\n\n[1752] A permitted or recognized custom to perpetuate highest chief\nrank, alii pio.\n\n[1753] This similarity is not understood by present day terms.\n\n[1754] Chasing after rumors as fruitless as attempting to investigate\ndreams.\n\n[1755] The mamani of botanists (Sophora chrysophylla), a tree 20\u201330 ft.\nhigh, furnishing a hard and durable wood.\n\n[1756] Koolau, a yellow wild-flower of the plain, known also as\nkookolau (Campylotheca sp.).\n\n[1757] The color named refers to its flowers and seeds, the wood being\nlight in color and cork-like in weight.\n\n[1758] Aalii, a forest tree of the Dodonaea sp. of close grain, reddish\ncolor and durable quality.\n\n[1759] Manokapu, sacred shark.\n\n[1760] These are Maui celebrities of Umi\u2019s time.\n\n[1761] As a proclamation in recognition of high chief birth the two\nsacred drums of the temple were beaten, as also in the ceremonies\nattending his circumcision. In all cases this took place in the\nprincipal sacrificial temples.\n\n[1762] Eminent Kakuhihewa, a noted king of Oahu.\n\n[1763] This name, divided, becomes the-boxer-chief-uniting-the-lands.\n\n[1764] Expertise in lua contests (wrestling) consisted in the ability\nto break the bones of their opponent in mid-air while throwing him.\n\n[1765] Said to possess the faculty of camouflaging its vari-colored\nskin, and muddling the water by way of escape if intruded upon in its\ncave.\n\n[1766] The conch shell was a recognized sacred instrument of the\ntemples of sacrifice, whereby the calls to service, and kapu periods\nwere announced. Some were held in such esteem as to be reserved for use\nby the highest chiefs only. Of this class were the Kiha-pu and the\npu-maleo-lani.\n\n[1767] Referring to unbroken or unsplit wood as lacking vigorous fire\nblazing qualities at ignition.\n\n[1768] Appointed or proclaimed; not hereditary.\n\n[1769] A name signifying spacious heaven.\n\n[1770] One shelf or ledge indicating the chief rank or grade the child\nis entitled to.\n\n[1771] Of these, Hema\u2019s is the only name on the standard genealogy\nlist, and dates back thirty-four generations from the subject of this\nchant. Hema\u2019s mother was the famous Hinahanaiakamalama, literally\nHina-foster-child-of-the-moon. There was another son, named Kahai,\nwhich may be the one here referred to as Piilani.\n\n[1772] This and some ten or more lines following, pictures a slovenly\nadventurer of the class that moved from place to place, seeking to\nengraft himself, a parasite, upon some well-to-do, good-natured chief.\n\n[1773] Taro suckers are sprouts that develop on the outside of the\ntuber as it matures.\n\n[1774] See note on line 38.\n\n[1775] Kahaino, a personification of evil impulses, the spirit of evil.\n\n[1776] In this paradoxical ending the poet would attribute glory to\nthose who resist love entanglements; the fickle goddess of good and bad\nqualities is here advised to be let alone. It is good and it is not.\n\n[1777] Kolii, the reflection of the sun, the tremulous appearance on\nlooking over a plain when the sun is hot.\n\n[1778] Koa, a word seldom used in the sense here, but like loa, the\nvery black cloud thundered, halulu.\n\n[1779] Ku kaha, to stand sideways.\n\n[1780] He lai, it was calm.\n\n[1781] Ku opuu, Hilo in its hills and knolls was swelling in the rain.\n\n[1782] Pali laau, wooded ravines.\n\n[1783] Opeope, to be folded or bundled up.\n\n[1784] Kauiki, the hill at entrance of Hana harbor, drawn up to touch\nthe heavens, refers to its local legend.\n\n[1785] Ua hee, it fled to Hina, a woman of very ancient times, the most\npopular heroine of Hawaiian story.\n\n[1786] Moe kanikau, clearly rendered a mourning sleep, doubtless refers\nto moaning.\n\n[1787] Mokulaina, while the name of a land in Hana, refers to some\npersonage.\n\n[1788] Hoai, to clear off after a shower.\n\n[1789] Poowai, source of a brook or stream.\n\n[1790] Kualihau, a land near the sea and below the mountains.\n\n[1791] Li hau, to shiver with cold from snow.\n\n[1792] Li mauele, to contract as the skin and flesh with the cold.\n\n[1793] Kukue, to dodge, move one way and the other; kaa, to roll, as a\nperson recovering from a drunken fit.\n\n[1794] Nipolo, to dream that one is falling in his sleep from a height\nand breathes hard, in fright.\n\n[1795] Manawa, some internal part not well understood, the seat of fear\nand other passions.\n\n[1796] Kau, a season, in this case summer, the season that drinks up\nthe moisture in the path.\n\n[1797] Hinale, name of something unknown; kupuhia for kupuia, sprouted;\nakolea, a species of fern.\n\n[1798] Lea, name of the goddess of the canoe-makers, a dweller in the\nforests.\n\n[1799] Makau wale, afraid without cause.\n\n[1800] Launa ole, unfriendly, unsocial, the stones lie scattered about.\n\n[1801] Nunu weuweu; nunu to fold or wrap up for carrying, or as meat or\nfish for baking; weuweu, leaves of any kind for wrapping up food.\n\n[1802] I nunu, etc., a repetition to fill out the measure.\n\n[1803] Hoohaehae, to provoke, to cause to bark as a dog.\n\n[1804] Milohae, name of a district, or rather an unmeaning part of the\nline to correspond with the syllable hae in hoohaehae.\n\n[1805] Milo, name of a tree (Thespesia populnea); hooneinei, nei is to\nsquat on our hands, the branches of the milo bend over and squat down\nat Kikoamoanauli.\n\n[1806] Kupu e kupu la, etc., the e and la are euphonic, or if they have\na meaning it is that thus the noni leaf grows here and there, and\nkupukupu grows everywhere.\n\n[1807] Manoni, as it is sweet, fragrant, so also are the cliffs.\n\n[1808] Poohiwi, highest parts of the Kalalau cliff.\n\n[1809] Ona awa, intoxication from awa.\n\n[1810] Lau lena, yellow or ripened leaf, as with ripe taro.\n\n[1811] Puawa, a root, or usually a bunch of four roots, of awa.\n\n[1812] To mama awa was to chew it and throw it back into a dish, in\npreparation for making the intoxicating drink.\n\n[1813] Kualena, yellow teeth, a term for old age.\n\n[1814] Kakiwi awa, etc., the awa grows thriftily, bending over and\ntaking root for new shoots.\n\n[1815] The kanea of awa is the bitter scum of its liquor.\n\n[1816] Hiki e, etc., introduced as a sort of chorus.\n\n[1817] Kaunana palamoa, when the sky overhead is clouded with dense,\nthick, though not black clouds.\n\n[1818] Puakau; when a cloud rises up out of the sea like man or beast,\nit was worshiped as a god, and called \u201co Lono o Puakau,\u201d the god of\nPuakau.\n\n[1819] Ahao, to rob, take the property of another.\n\n[1820] Una mai, to pry up as with a lever; kolikoli, to whittle, shave\noff, the action of an axe or adze.\n\n[1821] Kilohana, a mountain of Kauai.\n\n[1822] Ke ae, the thin fleecy clouds of the mountain; haale, the\ntremulous motion of water about to overflow from a filled cup.\n\n[1823] Poliahu and Waialeale, mountains of Kauai.\n\n[1824] Kai, beautiful, admiration for the mountains named.\n\n[1825] Kupilikii, the state of traveling on the mountains in a hard\nrain, with road slippery and full of bushes.\n\n[1826] Nahenahe, lahilahi; thin cloth of fine texture, hence good,\nexcellent.\n\n[1827] Apoapo, to fear or be afraid; aholo, a place in a declivity\nwhere some land, rocks, etc., have fallen down.\n\n[1828] Naenae, lauae and mokihana, odoriferous shrubs.\n\n[1829] Kakioe, a celebrated witch of ancient times.\n\n[1830] Kuehu pali, a very steep and perpendicular cliff.\n\n[1831] Papalas were sticks cut and laid to dry for use as sky rockets;\nnoe, light fleecy clouds; mokauahi, place or house of smoke for\nseasoning timber.\n\n[1832] Na kulana, the shops where the papalas were prepared and thrown\nfor the flying fire.\n\n[1833] Lele oni, to fly upwards in a zigzag course, as a kite.\n\n[1834] Malilina, like malihini, a stranger.\n\n[1835] Ili kapu, etc., kapu is the skin by consecration, by an oath.\n\n[1836] Ai noa, the release of kapu, through the pinching firebrand.\n\n[1837] Nahua for nahuia, bitten (burnt) by the fire of the papala.\n\n[1838] E ola koa; koa name of a tree, let him live (like) a koa tree,\ni.e., a long time.\n\n[1839] Halua signifies the work of the priest in the temple offering\nsacrifices with prayer. These offices were perpetual.\n\n[1840] Halialia, strong attachment to a person, the feeling that arises\nfrom recalling the features or conduct of an absent friend.\n\n[1841] Ohaoha, reflection, thought that takes place antecedent to\nhalialia.\n\n[1842] Leo kinakina, earnest call, for water.\n\n[1843] Kinana, ascending a precipice in a zigzag manner.\n\n[1844] Kili, to go sprightly; auau, mama, light.\n\n[1845] E lei maua, that we may put on the wreath, I and my god.\n\n[1846] Kekoalaulii, and lau ahinahina, epithets of the god.\n\n[1847] It was said that the surf spray at Waialua, Oahu, flies as high,\nat times, as the western bluffs of Lanai.\n\n[1848] Name of an ancient temple on the north-west point of Oahu, at\nthe end of the Waianae range.\n\n[1849] Dies away as wind upon the surface of a sloping plain.\n\n[1850] Darkened by the smoky sea (i.e., the spray, fog), is the top of\nKamae, a mountain inland.\n\n[1851] Like the smoke of the farmers in clearing their uplands for\nplanting.\n\n[1852] Spread over, hohola, etc., the cliff of Luakini.\n\n[1853] The multitude love the place; their love is constant, as shown\nin the next line.\n\n[1854] Ua kanikoo, the sound of heavy rain drops on dry leaves, or dry\nthatching of the pandanus leaf, is that of the rain accompanying the\nkoolau wind, which calms the troubled waters.\n\n[1855] Ua apulepule, the coral banks of Heeia appear to be cut up, some\nplaces are of great depth and others shallow.\n\n[1856] Destitute of verdure, the cliff is seen clear on to Nuuanu.\n\n[1857] Ke anuanu, a play upon the word Nuuanu; anuanu, cold; here, any\nexcess, me he, etc., anything profusely spread, thrown about, so is\nlove.\n\n[1858] As the red dust fills the air of Ewa when the wind blows, so the\nrumors pervade the district.\n\n[1859] And so the sand and dust belts the forest trees, like puakai;\npuakai, a red malo or pa-u.\n\n[1860] Ilima, a bush or small tree, a species of Sida, in the tract of\nUlihale at Ewa (now no more), whose leaves were reddened by the dust.\n\n[1861] The red dust of the whirlwind sticks to the leaves of the grass,\nweuweu.\n\n[1862] Broken is the ridge-bonnet, kaupaku, of the house by the\nwhirlwind.\n\n[1863] Unfit, dark is the man, uli, black and blue as a bruise, often\nmade by the teeth of a husband on a wife for love\u2019s sake, as they say.\n\n[1864] Haalele, etc., forsakes his beloved object.\n\n[1865] How can such a one engender love, he throws it away.\n\n[1866] Driven or broken, moku, by the wind is the grass at Nuuanu Pali.\n\n[1867] The driving, the hard driving wind.\n\n[1868] Apoopoo, etc., from the deep or hollow place without a road till\nI reach Keahole.\n\n[1869] Constant, pukiki mau ia, strong wind in the incessant storm.\n\n[1870] Akelekele, to work one\u2019s way in a slippery place, especially if\nthe wind blows.\n\n[1871] At the narrow place, haiki, cling to the narrow path; pili i ke\nala, of the precipice.\n\n[1872] The poet deals here with the conditions of Nuuanu pali during\nthe rainy season. Ua kuahine, while a mountain rain is not applicable\nto all rains on the mountains.\n\n[1873] Brown is the cliff of Malailua by the rain; from there on to\nNahuina it extends. These are names of places in upper Nuuanu.\n\n[1874] Iolo, iolo, to vibrate, whiffle about as an irregular wind, ku\nole, but it does not reach Kahua, the Honolulu plains southeast of\nPunchbowl.\n\n[1875] At Kahuawai the bundles, opeope, are to be covered up, nunu, and\nthe malo for rain travel put on; i.e., the company that travels in the\nrain take off their best garments.\n\n[1876] Palepale, to fell or work one\u2019s way in thick grass or among a\nmultitude of people; here it means to tuck up a skirt when traveling in\nthe rain, hele ua, Koolau\u2019s people go in the rain.\n\n[1877] In journeying at such times a man ties up out of sight, puolo\nhuna, in ti leaves (Cordyline terminalis) his malo, for fear of getting\nit wet and girds himself with the leaves till reaching Kona, where at\nKawalanakoa, now Kawananakoa, just above the cemetery in Nuuanu, they\nwould be thrown away and the proper garments assumed.\n\n[1878] Gird, bind on or adjust, kakua, as a woman her skirt, pa-u.\n\n[1879] Me he kanaka, etc., as man\u2019s love so is thine now.\n\n[1880] To look at, ke alo, to look here and there.\n\n[1881] Kauala, name of a wind and rain in one of the valleys back of\nLahaina, hence the name of that ridge, Kanaha, which lies above.\n\n[1882] Nu, to roar as the wind, hakikili, the rumbling of thunder after\nthe first report.\n\n[1883] There in the uplands of Hakakea, name of a place north of\nLahainaluna over both brooks and extending to the top of the hill.\n\n[1884] The rain moves upon, hooneenee, the grass; the rain of the wind\nmoves seaward.\n\n[1885] The wind comes to do mischief, kalohe, damaging plants, etc.\n\n[1886] Nothing remains, aohe koe; hoonaikola, to triumph over, to\nrejoice in one\u2019s destruction, aikola meaning nothing is left that is\nnot triumphed over by the wind.\n\n[1887] E ai, etc., the wind eats the food without teeth, from Puako to\nMoalii, the latter a place at the mouth of the stream northwest of\nLahaina.\n\n[1888] The calm is the chief\u2019s, he is lord of Lahaina.\n\n[1889] Helelua is the reef to the northward of the entrance to the\nLahaina landing.\n\n[1890] Malino, the glassy surface of the sea in a calm; Hauola, name of\nsmall place near the Lahaina landing where the water is calm even in a\nstorm, meaning Hauola is a calm place even to Wailehua, the latter a\nrock at the south of Lahaina by the last coconut trees.\n\n[1891] Kekaa, a place at Kaanapali, is also calm now.\n\n[1892] Makila, a place near Wailehua.\n\n[1893] Kuhua, name of a place about the middle of Lahaina.\n\n[1894] Uo, the outlet of the stream at the south of the old fort site\nof that town.\n\n[1895] Kihehe, also kihaehae, to split up a banana leaf while the piece\nstill hangs to the middle, for show or ornament.\n\n[1896] Alalai, a defense, a stout partition hat for the head of a man.\n\n[1897] Multitude of surf-riders, residents of a place; Kelawea, name of\nthe land on north side of the stream.\n\n[1898] The many people, hoonuinui, was the glory, ka nani, of Lahaina.\n\n[1899] He nui ka puu, a fault-finding sentence; it is a rough place, a\ngreat deal of dust.\n\n[1900] Mokuhinia, name of the lake by the old fish-market place.\n\n[1901] Kuhinia, sweet to him are the words of falsehood, olelo palolo,\nlies.\n\n[1902] Eia la, the person who just praised Lahaina, exaggerates, so\nthat I am incensed.\n\n[1903] At Hilo the rain beats angrily forth, keke, furious in the\nheavens.\n\n[1904] The anae fish-nets are rained on; everything about Hilo is\naffected (puniia) by the rain.\n\n[1905] A fine thick mist pervades Kilauea.\n\n[1906] The rain of Hilo pelts the sand into the semblance of a basket,\nand net of a calabash, makainai.\n\n[1907] The sand of Puna is blackened by the goddess Pele; black\nvolcanic sand.\n\n[1908] All except a small part of Puna is under the dominion of a god;\nlava flows, tidal waves and volcanic convulsions have left their\nimpress.\n\n[1909] The forests are of small stunted growth.\n\n[1910] Ua haohao ke kino, etc., something else is the body, though the\nleaf indicates the lehua.\n\n[1911] Oiwi pohaku, stone bodies or trunks; in parts of Puna there are\ntree molds, the trunks and roots of which have been encased in liquid\nlava.\n\n[1912] Ke a, the scoria, kahili, swept or thrown out by volcanic action\nat Puulenalena, name of a place in Puna.\n\n[1913] Uahi awa, the bitter pungent sulphur smoke from the crater, lua.\n\n[1914] Ua moku (v), to break up into small bits, fragments; maka\u2019u\nPuna, it is a fearful place on account of the gods.\n\n[1915] Ua \u2019kua ka papa, even the very stones we walk on are gods.\n\n[1916] Ua kahuli, glittering, the action of the sun on a dry surface;\nanapa, glistening or reflected light; anapanapa, repeatedly.\n\n[1917] Hokiinaenae, the low whizzing-like sound of an asthmatic; kupa,\nsits a resident on the rock of Malama.\n\n[1918] Oh, how dreadful is the devastating work of the goddess Pele.\n\n[1919] She eats the fruit of the forest, yet is not satisfied, ono ole,\nby or with the pandanus of Kaimu, a village on the sea coast of Puna\nwhere they abound.\n\n[1920] The hala, pandanus, sets her teeth on edge; partaking likely\nfrom the prickly margins of its long leaves.\n\n[1921] Konohiki okoa, a distinct or strange lord of Puna is the\ngoddess, she moves on, hooneenee aku, to Kalapana where the lehua\nflourishes.\n\n[1922] The lehua is said to grow by means of Pele\u2019s everlasting fire.\n\n[1923] That land is badly scarred, alina loa; alina, a scar from a\nwound.\n\n[1924] The goddess has no love who destroys Puna; she eats\nstraightforward, ai pololei, to the sea-shore and restricts the sea\nfrom Hoalii, one of her brothers.\n\n[1925] Kilauea, the volcano, is the source, the fountain of this\ndevastation in all directions.\n\n[1926] At times over Hilo, and again over Puna, the smoke prevails.\n\n[1927] The volcano light on the mountain is seen from the beach at\nHilo.\n\n[1928] The poet here resumes his narration of Hilo\u2019s rainy conditions.\n\n[1929] In time of great rain the clouds take the form of a long shed\nlike structure, halau.\n\n[1930] Aiwaiwa, great, extensive are the rains of Hilo-Hanakahi, near\nto the bay, even of Hanakahi on Hilo\u2019s sea-beach.\n\n[1931] Hilo-Paliku, the upper or precipitous part of Hilo.\n\n[1932] The storm and the rain break up the leaves of the ama\u2019u (or\nama\u2019uma\u2019u) tree-fern (a species of Sadleria) bending its body under the\nweight of the shower.\n\n[1933] Oho o ka amau, the pulu, or silky fiber of the amau tree-fern;\nKulaimano, a place of upper Hilo.\n\n[1934] Paepaekea, a division in the district of Hilo.\n\n[1935] The rains of Kumoho fill the stream and bear the firewood down\nwithout being back-borne, aweawe ole, until it reaches the Waiolama\nsands, where it is gathered into a store house.\n\n[1936] In such a time a man will care for his fish and put them in his\ncanoe.\n\n[1937] I maka\u2019u, etc., for fear of the rain and the stammering cold\nwhich is found above at Kaumana, a place above Hilo; Oleole, 1st, the\nstriking of rain drops upon taro leaves; 2nd, the stuttering and\nstammering of a person shivering with the cold.\n\n[1938] He goes quickly for food which grows among the breadfruit, kalu,\nthe ground shaded by trees.\n\n[1939] But he is mistaken, hoohewahewa, is in doubt on looking up into\nthe trees, for the great rain drops which fall.\n\n[1940] Kuululu, etc., to droop like a bird that is wet through, that\nwould seek the warmth of a fire.\n\n[1941] Uhekeheke (v). to sit with the elbows on the knees and the hands\nagainst the cheeks with wet and cold, they stay on and on.\n\n[1942] Many, not a definite number, are the streams of Hilo-Paliku.\n\n[1943] This has reference to the many gulches or ravines to be traveled\nin that section of the district.\n\n[1944] Ikiki, like ino, applies to anything bad; puu is an evil,\nlehulehu, many or numerous; the red dirt is the puu or evil of Lahaina;\nLaupahoehoe and Honolii have their puus, evils, their gulches.\n\n[1945] The Wailuku stream is bridged not only for Wailuku folk, but for\nPueo and other sections; between Pueo and Piihonua, each side there is\na toll bridge.\n\n[1946] Thatch the house of the fisherman that he may be comfortable;\nthatch it again with the ieie vine, i.e., the crowning or saddle of the\nridge.\n\n[1947] Baskets of the ieie vine (Freycinetia Arnotti) are used by the\nnehu fisher-folk to collect their catch.\n\n[1948] The poet closes with his harp still tuned on Hilo\u2019s unfavorable\nfeatures.\n\n[1949] King of Kauai, who ceded his island to Kamehameha.\n\n[1950] This is figurative, for Kaumualii as coming from foreign lands,\npossibly from ancient ancestry.\n\n[1951] The convolvulus vine of the sea-beach.\n\n[1952] Bark of the hau (Hibiscus tiliaceus) served as cordage for heavy\nwork.\n\n[1953] The cord to tie the bundles of awa root could not have been of\nlarge size, nor need be of durable quality, and was therefore loosely\ndrawn.\n\n[1954] This apparently is some personage, not identified. The name\nimplies Arise, or Stand-kona-dwelling-in-evil.\n\n[1955] The sea of Kona\u2019s coast is proverbially calm, the alternating\nlight sea-breeze of the day which sets in about 9 a.m., gives place\nafter sunset to the light mountain airs of the night.\n\n[1956] Limaloa, the god of Mana, formerly a man.\n\n[1957] Kauahoa was reputed to be a man of giant size, the largest on\nKauai, one of Aikanaka\u2019s warriors killed in conflict by Kawelo. See\nMemoirs Vol. V, pp. 56\u201358.\n\n[1958] Name of a famous war club of Kauai tradition, requiring 120 men\nto carry it.\n\n[1959] A celebrated warrior of Kauai tradition. See Memoirs Vol. V, p.\n2.\n\n[1960] A stretch of Kauai lands.\n\n[1961] Name of Kawelo\u2019s elder brother.\n\n[1962] The treatment of bark, as also of hala leaves, by heat, was to\nrender it soft and pliable.\n\n[1963] Because of the salt air and sea spray the shore-grown hau is\nsaid to have tougher qualities than that of upland growth.\n\n[1964] Kawelo\u2019s birthplace was Hanamaulu, Kauai.\n\n[1965] A personification of bright and forked lightning accompanied\nwith sound.\n\n[1966] A mountain of Kauai.\n\n[1967] Moe was likely the herald whose promulgations for the gathering\nof bird-feathers tax heated the mountain paths in his travels, i.e., he\nwas loud and insistent in his calls. There were set seasons for this\nregal requirement.\n\n[1968] The uncooked food of mountain travelers or laborers was bananas\nand sugar-cane.\n\n[1969] Wahiawa, an extensive land on Kauai adjoining Koloa, to the\nwest.\n\n[1970] Hanapepe, a well-watered valley of Kauai, hence an extensive\ntaro section of old time.\n\n[1971] Kolea (Golden plover), messenger of the Koolau district, and\nUlili (Wandering tattler), watcher for the Puna district, were the same\ntwo messengers of Kapeepeekauila of the Kana-Niheu tradition. See\nMemoirs Vol. IV, p. 444.\n\n[1972] Moho, the now rare Oo of the Hawaiian Islands, much prized for\nits tufts of rich yellow feathers for royal cloaks, helmets, wreaths,\netc.\n\n[1973] Kuna, an eel which lives in fresh water.\n\n[1974] Kupahipahoa, implying efficiency, may be taken as a\ncomplimentary epithet to the subject of this eulogy.\n\n[1975] This celebrity was credited with seven foreheads which he used\nas weapons, for attack or defense, till overcome by Kaulu and slain, at\nOlomana, Koolau. See Memoirs Vol. IV, pp. 530\u2013532.\n\n[1976] Name shortened from Lonokaeho.\n\n[1977] Anointed with the milk of coconut, by way of consecration.\n\n[1978] Recognition by the black pig, as shown in Memoirs Vol. IV, on\npage 188, in the recognition of Umi, by the chief-searching pig of the\npriest Kaoleioku.\n\n Lines 6 to 11 inclusive, are almost identical with lines of chant\n in honor of Piikea, Vol. IV of Memoirs, page 238, while those\n following, up to line 20, have their duplicate on page 240.\n\n[1979] Sacrificial offerings, the unblemished black pig and sacred root\nof awa of Lono.\n\n[1980] Ko (keiki, child implied) ma ke kua, yours at (or on) the back,\nrefers to the method of carrying a foster or adopted child in contra\ndistinction of one\u2019s own child, which would be ma ke alo, in front,\nusually referred to as hiialo.\n\n[1981] Kaikilani, wife of Lono and paramour of Kanaloakuaana.\n\n[1982] An epithet of Kanaloakuaana. When this celebrity was vanquished\nby Kamalalawalu at the battle of Kaunooa his eyes were gouged out, the\nsockets pierced by darts, after which he was killed. See Memoirs Vol.\nIV, p. 342.\n\n[1983] Tatued marks on the forehead, or temples, indicated grief for a\nbeloved ahi. Memoirs Vol. IV, p. 132.\n\n[1984] Kikakapu and kapuhili are names of two kinds of fish held to be\nsacred, more especially the former, hence its substitution.\n\n[1985] Kana, a very tall man, a fighter, a man of self elongating\npower.\n\n[1986] Moi, a famous priest of Molokai, living at Koolau.\n\n[1987] Kapeepee\u2014given also as Kapepee\u2014a warrior chief to whom Moi was\nchief priest.\n\n[1988] Hoakalanileo, father of Kana and Niheu.\n\n[1989] Slept in spirit, i.e., dreamed a dream.\n\n[1990] Niheu, a brother of Kana; his war club was fathoms long, flat at\nthe point.\n\n[1991] Kuehu, to rustle or shake his mantle; not turning it.\n\n[1992] I ka lani; Kana was so high that he was supposed to be in\nheaven.\n\n[1993] Oia, like kena; command or direct.\n\n[1994] Huli aku la; turned his robe the other side out (in a dream all\nthis time).\n\n[1995] Weliweli, to be possessed with fear: Moi dreaded the man of his\nvision.\n\n[1996] Hilia mai; to throw or push down as a post standing upright, so\nNiheu pushed off Moi on the plain called Koolau, and left the mountain.\n\n[1997] Alaila ala; then, or at which, he awoke, his dream was done.\n\n[1998] Addresses the chief in a chant (paha).\n\n[1999] Walana, like wanana; prophecy or prophetic warning.\n\n[2000] Olelo huna, words of hidden meaning, sometimes called olelo\nnana, allegorical; what chief would be deaf thereto.\n\n[2001] Koeleele, to be, or be thrown confused; put in disorder.\n\n[2002] Haka ipu, the frame where calabashes were suspended as offerings\nto the gods.\n\n[2003] Elaa, to assent to what one has denied or despised before; kuu\npokii, an endearing term, i.e., to Kapeepee.\n\n[2004] Na pahu, the drums of the temple, sacred.\n\n[2005] Naunu, the heiau (temple) was called unu, here it applies to\nanything outside of the heiau.\n\n[2006] Kaina, like kaikai, to lift up.\n\n[2007] Ka moi, the chief idol in the row of images before the altar.\n\n[2008] Palila, a famous fleet-footed banana eater.\n\n[2009] I na maka hee; the commander of Kapeepee fled because he was\nlooked at with such eyes.\n\n[2010] Ua hakau, like hakaka, to fight; the fowls fought in the night\nmade light by Kana\u2019s eyes.\n\n[2011] Kaialana, a large moving body, they conquered (lanakila) because\nthey were pa (assisted) on one side.\n\n[2012] Waiakua, the fact of being so great a multitude, they heated the\nearth.\n\n[2013] Ka ulu niu, etc., the coconut grove moved seaward on account of\nthe eyes of Kana, and the taro beds fled inland.\n\n[2014] Kupeke, thrown together in confusion.\n\n[2015] Nihoa was a land on Molokai to which the soldiers returned.\n\n[2016] Kapeepee called them to lift Haupu and it became the highest\npoint on Molokai.\n\n[2017] Mai hookoa, etc., cease fighting above.\n\n[2018] Kini o luna, the multitude above were killed.\n\n[2019] Hilia, hili to twist; hilia to strike, to knock down all\n(oneanea).\n\n[2020] Kulia, to rise up, as one lying down they all rose up; moe lia,\nto lie down, the lia is poetic, euphonic; they were all knocked down;\nall rose up and all lay down.\n\n[2021] Ka pau o ka oneaonea, a poetic phrase; they were all killed,\nnone left.\n\n[2022] Ina i kau, etc., this line is unintelligible.\n\n[2023] Ka umauma, the bosom (i.e., of Kana) was at or on Kalawao.\n\n[2024] Kana kicked with his foot the sand land of Kane (one lauena a\nKane). The ancients thought that in the foreign country of Kane the\nvery sand on the beach was food.\n\n[2025] Pau aku la, the end of the dream.\n\n[2026] Au, time of one\u2019s life, synonymous with kingdom. In the reigning\ntime of Nua the kingdom became his.\n\n[2027] Ka manawa, the seat of fear; hopo, to decline fighting through\nfear; the heart once only felt cowardly.\n\n[2028] Some versions of this story name Namakaokahai as the one who\ndrove Pele hither to Hawaii, an account of which will be found in the\nlegend of Aukelenuiaiku. (See Memoirs Vol. IV, p. 102.)\n\n[2029] The expression elieli at the close of certain prayers has\noccasioned much thought and inquiry by students. Taking it as intensive\nof the root word eli, to dig, we get the impression of frequent,\nearnest, or vigorous effort, mental or physical. It takes a range of\ndefinitions according to the character of the petition, which all agree\nincludes the amama or amen. One veteran said it was used only in\nsincere prayers to which amama only belonged. Another held that it\nexpressed fervency in the petitioner. That it evinces a feeling of awe,\nas used here, is recognized in the accompanying kau mai, o\u2019rshadow, or\npossess me. It also means entirely, profoundly.\n\n[2030] Hanakahi, a name applied to Hilo, as also Waiolama, its sand\nbeach, make this the location of Pele\u2019s arrival, whereas tradition and\ngeography point to Kauai as the place of her first landing.\n\n[2031] Pele\u2019s activities at Kilauea began as a cresting surf from\nKahiki (abroad), which turned in front of Papalauahi.\n\n[2032] Literally, leaf strata [of] fire; a flow of molten lava.\n\n[2033] Puaakanu women stringing lehua blossoms, a simile freely applied\nto the Puna district.\n\n[2034] Kuu moku lehua, my lehua forested land, above Olaa.\n\n[2035] Kukuena wahine, the fiery sweep of women, to which Pele\u2019s\nactivities are likened.\n\n[2036] Lauwili, literally, leaf-twisting; the companions, na hoalii,\nentered the entangling thicket, the nahale.\n\n[2037] Of Puna.\n\n[2038] The scene changes to the sea-coast, represented as controlled\nand directed by Pele even to the shore of Maui, sea of the chiefess.\n\n[2039] Wahine alii, the lehua-stringing party.\n\n[2040] Party of Pele; kai, for huakai, a large traveling company.\n\n[2041] Luahine, Pele is often referred to as an old woman.\n\n[2042] Papaenaena, a place in the vicinity of Kilauea; wai, anything in\na liquid state; hau, soft porous stone.\n\n[2043] This refers to Niheu\u2019s cutting Kana\u2019s legs, swollen with\nfatness, while he himself suffered hunger.\n\n[2044] A proverbial saying, from the tradition that Molokai is the\noffspring of Hina.\n\n[2045] Molokai hill, Hapuu, represented as a small god.\n\n[2046] Pele came forth a great god, with Haumea (her mother) and Hiiaka\na sister, as also two others.\n\n[2047] Ka oaka o ka lani, literally, the flash-light of heaven.\n\n[2048] Nanai for Lanai. Kaulahea an early king of that island; also a\nnoted prophet.\n\n[2049] Polihua, noted for sea-turtle, a favorite of Pele.\n\n[2050] Kauai becomes Pele\u2019s scene of action. Li\u2019u doubtless refers to\nthe mirage of Mana.\n\n[2051] The fragrance of the mokihana (Pelea anisata), for which Kauai\nis famous, arose.\n\n[2052] Ulu, influence or protection; there was no guardian or keeper to\nrender such aid.\n\n[2053] Pele stamped in her wrath, producing the long waves, while her\neye-balls flashed heavenly light.\n\n[2054] Pele\u2019s canoe here lands from the east on Molokini, a small islet\nbetween Maui and Kahoolawe.\n\n[2055] At Kumalae Pele released the idols. Tradition has it that image\nworship in the islands originated with her advent, though Pele was\nnever represented by one.\n\n[2056] Koi, not recognized by this name, whose progeny should be so\nhonored.\n\n[2057] Kanaenae, sacrificial offering. Pele and her people sacrificed\nthere (at Kumalae).\n\n[2058] Leleiwi point, near Hilo.\n\n[2059] Mokaulele, a land in Hilo, whose lehua blossoms attracted Pele\u2019s\nwreathing proclivities.\n\n[2060] Kunana hale for kulana hale, kau understood, a village.\n\n[2061] Papalauahi (see note 5), the halau or shed structure of Kilauea,\nlikely the lava strata of the pit.\n\n[2062] Kahiliopua, a cloud formation termed a deity.\n\n[2063] Olohe, a robber skilled in the lua, bone-breaking wrestling.\n\n[2064] Mauna mai ana, practising.\n\n[2065] Lele hihee, leaping sideways.\n\n[2066] Aua\u2019ahea, likely the name of a special pig prepared for\nsacrifice; possibly a clerical error for pua\u2019ahea, the term for the\nlast hog on the eighth day of the dedication of a temple; the pua\u2019ahea\nwas to be eaten up entirely. (Andrews Dict.)\n\n[2067] The elements are represented as indicating the deities interest\nin the offering.\n\n[2068] Hokahoka, demeaned, chagrined from disappointment.\n\n[2069] Ne\u2019ene\u2019e, edging about, to draw near slowly, to crawl on hands\nand knees.\n\n[2070] A oi for aole; no, having not.\n\n[2071] These three named deities, companions, hoalii of Pele.\n\n[2072] Tree eaters, through overflowing the forests with lava.\n\n[2073] Papawalu, connected with pule mana. Wonderful, effective prayer,\nis thus shown of eight-fold power. Like makawalu (eight-eyed),\nsignifying all-seeing, wise, efficient. Eight seems to be the Hawaiian\nperfect number.\n\n[2074] Cliff of Mauli, for Mauli-ola, the site of the present volcano\nhouse, said to be the mystical abode of a supernatural deity of same\nname of that region.\n\n[2075] The meaning of this line is not that men are owl hunters, but\nthat like owls, wide-eyed, they search out the water-holes, collection\nplaces of the tears (dew) of the locality.\n\n[2076] Hahau, to strike at the god, whereupon Pele reveals her\ndestroying power, as in lines following.\n\n[2077] Auwe, exclamation of alarm at the flow of smooth lava.\n\n[2078] Hele e ka waa, a proverbial expression indicating its canoe-like\nspeed.\n\n[2079] Kaa ka mauna, the mountain rocks or rolls away, yet Pele\u2019s\nfavorite sister Hiiaka is safe.\n\n[2080] Heaven and earth are held to manifest interest in events\naffecting royalty.\n\n[2081] Pele is bid to eat her land, its ohias and pandanus groves to\nthe shore of Leleiwi.\n\n[2082] Me puu o Pele, from hill, cone, or mountain source, Pele\u2019s lava\nstreams flow freely over and bury the land.\n\n[2083] Ikuwa, while the October month, is taken as typical of a season\nof disturbance, bewailed here as a period of disaster.\n\n[2084] Eka mua, first intimations, in this case, of a storm brewing.\n\n[2085] Honua lewa, swinging or floating earth, shows the Hawaiians\u2019\nbelief in a revolving world.\n\n[2086] Aha, a company or assembly; also a prayer service of some kapu.\n\n[2087] The poet switches off to house building, warming and dedication.\n\n[2088] Makaikai mai, comes leisurely sight-seeing, spying the land.\n\n[2089] Kini, the number 40,000, commonly used for a great multitude.\n\n[2090] Kiko, dotted, spotted, speckled, applied here to the planting of\na taro patch.\n\n[2091] Alia is a cross sign of kapu, it may be of sticks, leaves, or\nflags. It takes its name and use from two sticks carried crosswise\nbefore the god of the year at the makahiki festivities.\n\n[2092] Terms of taro planting in small, scattered, though uniform,\nhills.\n\n[2093] Ha ki ana, the wrapping in ki leaves. Food so bundled (opeope)\nwas then stacked in rows.\n\n[2094] Kulipee, a personification, to run and hide; a resident of the\npit.\n\n[2095] Naele o Hawaii, a locality or condition, not clearly understood.\n\n[2096] Hina, the Helen of Hawaiian folk-lore, as a goddess and as a\nhuman, she figures more frequently in popular tradition than any other\nheroine of the race. She is here pleaded with to return from her\nfickle, wandering course.\n\n[2097] Among the definitions of ukiuki, that of provoking, teasing\noffense, rather than anger, seems applicable here.\n\n[2098] We\u2019awe\u2019a, given here as procurer, probably had a different\nmeaning in earlier days, though this may be warranted. It has a sense\nof running around on impure business.\n\n[2099] Unrestrained, unawed, whereon the husband\u2019s shoulders rest.\n\n[2100] Nonomea, a mythical land supposed to be ever bathed in the red\nglow of twilight.\n\n[2101] Hinakua or Hina makua (parent), referred to later as elder Hina.\n\n[2102] Heralded or proclaimed as she (Hina) ran: kani holo, the method\nof issuing royal edicts in olden times.\n\n[2103] Manini, surgeon-fish (Teuthis sandwichensis).\n\n[2104] Make offerings to the aumakua, ancestral god, for personal aid.\n\n[2105] Koa panoa is the bared coral bank or reef at low tide.\n\n[2106] Aalaihi (Thalassoma duperrey).\n\n[2107] Palani, Sturgeon-fish (Hepatus dussumieri).\n\n[2108] This line has reference to the handling of the net in fishing.\nKai\u2019na, here is to lift or ease over the net (ka\u2019ika\u2019i ana mai), rather\nthan pull. As one party handles the net from the shore, another party\nin the water prepares to drive the fish into it.\n\n[2109] Unuhia mai, round up, gather, or drive into the net.\n\n[2110] Kala, (Monoceros unicornis), a fish sacred to Hina.\n\n[2111] Makamaka is a friendly companion, and in a certain sense means\nstrong affection, as also good, fresh.\n\n[2112] Malailena, revengeful, bitter, sarcastic.\n\n[2113] Man-eater in the sense of exacting penalties for the infraction\nof her kapus.\n\n[2114] The poet here calls upon Hina to give birth to fish, hanaua mai\nlike hanau mai.\n\n[2115] Lift or place it above, ka\u2019ika\u2019ina iluna.\n\n[2116] The numbering of these several Hinas may indicate successive\ngenerations.\n\n[2117] The introduction here of the mud-hen, alae, identifies the\nsubject of this mele, Hina, as the mother of the demi-god Maui, who by\na cunning trick obtained from this bird the sacred fire stolen from the\ngods, as witness the red frontal knob caused by Maui\u2019s burning away of\nits feathers by the sacred fire, hence its name alae ula (Gallinula\ngaleata sandwicensis).\n\n[2118] Send, kiina for kii ana; pull it up and bring it here, lawea for\nlawe ia.\n\n[2119] The real meaning here of i\u2019a inu, fish-drink, is a relish with\nawa drinking, to overcome its bitter taste; generally fish was\npreferred, in some cases chicken was the palliative agreed upon. In\nthis case if fish suited Lono it would be agreeable to Hina.\n\n[2120] Weke, Goat-fish (Upinius, sp.).\n\n[2121] Kapo, a sister of Kalaipahoa, was the fabled goddess who entered\ncertain trees and rendered them poisonous. Her sister Pua, or Kupua,\nwas also credited with like functions.\n\n[2122] Note. Corresponding in every prayer to the Christian Amen, so be\nit. Literally \u201cIt is offered, the tabu is off\u201d, or, \u201cthe ceremony is\nover\u201d\n\n[2123] This chant is another of those Lahainaluna students\u2019\ncompositions, which reveals the biblical training by the mission\nteachers in its reproduced New Testament narrative. The original paper\nis without date, or signature, but from accompanying compositions,\ndated 1837, it very likely belongs to that period. In character it\nresembles Kekupuohi\u2019s Creation chant of a few years earlier, and may\nhave been influenced thereby, the original of which, and its\ntranslation, by Rev. L. Andrews, will be found in the Hawaiian\nSpectator of 1839, Vol. II, pp. 78\u201380, and termed by him a remarkable\nproduction.\n\n[2124] Mahua of the original, like mahuahua, to grow or increase.\n\n[2125] Waiopua is the name of a wind at Wailua, Kauai; literally\ncloud-water.\n\n[2126] When the wind drives the sea into the mouth of a fresh water\nstream, the salt water is at the bottom and the fresh water is at the\ntop until it becomes sale, awahia; the wind also affects the leaves of\ntaro plants and the hau, hibiscus.\n\n[2127] Faded, dead are the leaves of the taro, the food at Makaukiu, a\nplace of Wailua.\n\n[2128] As spies, kiu, the kukui blossoms indicate the coming wind, they\nare swift messengers of the koolau or northerly wind.\n\n[2129] Kuehu, to brush away, kindred to puehu, sweep them away to the\nmountain side of Kapehu.\n\n[2130] The people cry for safety from the wind, kualo, and warn\ncanoeists to seek places of shelter.\n\n[2131] Floating down, holo newa, to glide slowly.\n\n[2132] Mokihi, like mo kila, a lizard that lives under water, said to\nbe large, hence the proper name Luakiha where they live.\n\n[2133] Maalo, to pass on, pulelo, fluttering, or flying in the wind.\n\n[2134] Maluaka, a place at Wailua.\n\n[2135] Fierce, pitiless wind, kaili ino, that sweeps off his companion\nand strips the forest leaves of Maluakele, a high place.\n\n[2136] Lala lawe, swept off from, separated his body and companion, hoa\nkanaka, whereby he is lost.\n\n[2137] Weeping and reflections remained behind.\n\n[2138] Ke apo, etc., they grasp the sand in vain in their despair.\n\n[2139] Weeping only was at Moomooiki, name of a place.\n\n[2140] It is for supposition to give the history, hoomoolelo, i.e., of\nthe persons separate from each other.\n\n[2141] No one is able to blame them, aole ae, etc., none opens his\nmouth in condemnation.\n\n[2142] E hewa pono ai, a fault for which I shall be justified by thee,\nO love.\n\n[2143] I am the one that is greatly influenced by love, luaiele, the\naction of a mother when meeting her infant whom she has not seen for a\nlong time.\n\n[2144] Kuewa, etc., homeless, friendless, going crooked in the path\nfrom weeping.\n\n[2145] Or, there is no time wherein reward has been made, hence his\nguilt.\n\n[2146] A teacher of the Seminary, recently deceased. By the students of\nthe Lahainaluna Seminary, Feb. 13, 1854.\n\n[2147] Kekahi kumu o ke Kulanui i make aku nei. Na na haumana o ke\nKulanui, Lahainaluna, Feb. 13, 1854.\n\n[2148] From certain of her students when they heard that they were to\nleave the Seminary of Lahainaluna because the building was decaying,\ntherefore this song of mourning was sung for her.\n\n[2149] No kekahi mau haumana kula o na kuaaina no ka lohe ana mai e\nwaiho ia ana ke Kulanui o Lahainaluna i keia manawa e hiki mai ana, no\nka hiolo ana o ka hale; nolaila kanikau ihola makou i ke aloha nona.\n\n[2150] Elule, young potato leaves.\n\n[2151] Makaha, a wicket gate or door at the mouth of fish-ponds where\nthe water can enter but where the fish cannot escape.\n\n[2152] Paulihiwa, pauli, poetic for pouli; hiwa, exceedingly black as a\nthreatening cloud.\n\n[2153] Haao, name of a kind of rain at Koolau accompanied by black\ndarkness.\n\n[2154] Loko papohaku, Nuuanu is likened to a lake fenced with a stone\nwall.\n\n[2155] Kioao, name of the rain at Nuuanu; poetically speaking, Nuuanu\nin the great rain is swimming with water.\n\n[2156] Anae, a kind of fish at the Leleanae place in upper Nuuanu.\n\n[2157] Waipuhia, name of the waterfall on the right as seen in going up\nNuuanu, lit., the water blown (by the wind).\n\n[2158] Aholehole, name of a flat round fish at Lanihuli, a place near\nthe cascade.\n\n[2159] Waahila, name of the rain on the tops of the mountains.\n\n[2160] A-i-e-a, chorus.\n\n[2161] Hilahila, shame covers fishermen without masters.\n\n[2162] Ua ohi \u2019a, etc., the fish worms are all gathered; inaluahine;\ninalua, name of the basket fishermen have wherein to throw various\nthings.\n\n[2163] He kau, the portion of a mele or poetical part of a kaao to be\nsung, interlarding its recitation.\n\n[2164] Hiiaka, the youngest sister of Pele, renowned for her\nsupernatural powers, particularly for strength.\n\n[2165] Apopoi, to turn over as the ridge of the surf when breaking;\nhaki, its breaking; kaikoo, high surf or sea.\n\n[2166] Ka lua, the pit Kilauea.\n\n[2167] Haki kakala, it breaks in rough drops.\n\n[2168] Paia, a confused noise; kuli, deafening, stunning noise; uwo, to\nbellow, roar.\n\n[2169] Kaniahiku, name of a place at the volcano.\n\n[2170] Kaumu, the oven, an epithet of Kilauea.\n\n[2171] Kupukupu, the action of the bubbling, boiling lava.\n\n[2172] Pohakau, poetical for pohaku.\n\n[2173] Uwalu, waluwalu; to grab, seize hold of anything available as in\nclimbing a precipice, so the fire seizes any combustible material.\n\n[2174] Kaunu, playing, sporting, of a man and woman; here the play of\nthe wind with the fire.\n\n[2175] Puulena, name of the wind that blows from Kilauea towards Hilo.\n\n[2176] Huki ka moku, i.e., Pele draws up the land as in a mountain, to\npapala, flatten down.\n\n[2177] Kaikoo ka mauna, throws the mountains into surf.\n\n[2178] Ha for haki, breaks up.\n\n[2179] Popoi, overflow; Kilauea breaks up and overflows.\n\n[2180] Name of a place near the volcano.\n\n[2181] O, to stab, pierce; na kino, bodies.\n\n[2182] Hakikili, the rain of hail; hail stones are termed hua hekili.\n\n[2183] Ikuwa, name of a month; poha, poetical for pohaku, elision of\nthe ku because the next vowels begin with ko; koeleele, loud noise or\nsound.\n\n[2184] Opua, clouds that appear low, haahaa, and stand up as pillars.\n\n[2185] Pua ehu, to blossom a sandy color; trees scathed with fire.\n\n[2186] Pa-u, girt about with the liquid fire of the pit.\n\n[2187] A song of Kaiko, a petty chief, caused by grief.\n\n[2188] Auamo, to bear, carry.\n\n[2189] Haka laau, etc., a ladder; here a rude aqueduct of sticks of\ntimber put up so as to carry water.\n\n[2190] Wiliwili, the kind of timber used for the water trough of\nPoloiea, a place in Waialua.\n\n[2191] Place-names in Waialua; from Kawaihapai (lit. the fruitful\nwater) to Kaena, the northwestern point of Oahu.\n\n[2192] He ena, a perturbation of mind from having injured one, hence, a\ndislike or fear of the person. He ena \u2019loha ko\u2019u, i.e., Haaheo, his\nwife, love estranged or set upon by another; e noho mai la, that is\nhere exhibited or that exists within you.\n\n[2193] Ua \u2019hi loko, i.e., Haaheo on fire internally; fire rages within.\n\n[2194] Ua lapalapa, it flames with desire to sleep (cohabit).\n\n[2195] Uina, to wring off, twist, break; the bones are wrung off\nthrough desire.\n\n[2196] Puukauila, puu, a bunch; to resemble one to the kauila (one of\nHawaii\u2019s most valued trees) was to speak in praise of him.\n\n[2197] Haaheo, the wife of Kaiko.\n\n[2198] He heo no e, chorus from the last syllable of Haaheo.","title":"Fornander collection of Hawaiian antiquities and folk-lore, Volume 3 (of 3) : $b The Hawaiians' account of the formation of their islands and origin of their race, with the traditions of their migrations, etc., as gathered from original sources","tradition":"folklore-oral-tradition","translated_text":null,"word_count":301916}