CHAPTER VI.

The King, Advised of the Refusal to Permit Inspection, Sends a Guard to Slay the Caretakers.—Kawelo Assumes Defence of the Hill and Hurls Rocks Upon the Guards Till One Only Is Left to Tell the King of Their Destruction.

As the man returned and reached the house of the king, who exclaimed: “Say, how quick is the mission thither!” The other said: “Was it a successful ascent? Indeed, as I set out thither and arrived at the foot of the hill, I called out for the ladder to be lowered, but the others did not let it down. Instead, he asserted that it would not be lowered, and that only with force can we reach thereon. That is what he told me.” The king spoke up: “Go and muster the men together to capture and beat them until dead, then drag them hither.” “All right,” said the man. He then ran out merrily and approached before the men, who said: “Wherefore came you here?” “The king has commanded me that we go and slay those who kept watch over the corpse of Kawelo, and who have rebelled.” They immediately prepared and were well equipped.

Previous, however, to the readiness of the men to make the ascent, the wife, Kanewahineikiaoha, remarked to Aikanaka: “We will never escape; we shall all be defeated by Kawelo. I told you frequently that if my husband should survive from this death, then we would perish.” The husband said: “Will he that is dead come to life? maybe his flesh has become soft; perhaps it has reduced to nothingness.” [1176] “It may be so,” the wife answered; “it is not clear.” In due time the man urged that they go up and kill those two persons. However, the friend, [1177] who was the bosom companion of his early childhood, preceded the band.

As they were about to ascend, the brother-in-law espied this large company coming up, and he bent down and commenced to weep. And when Kawelo saw it he asked: “Wherefore is this weeping?” The other answered: “It is a death wailing. The company is on its way to capture me.” “You retire then to the rear, and let me move forward.” The brother-in-law retired to the rear; Kawelo gradually moved towards, and had just gained the edge of the hill, when the company stood directly below it, and his friend called out: “Lower the ladder that we may be able to ascend.” The former whispered to the brother-in-law, “Say, let the ladder down!” It was nothing; so the ladder was dropped to the ground. Immediately his friend with his warriors began to climb up. He looked, and, catching sight of the friend, his tears rolled down; he recited that chant which they had once before composed:

I love the blossom of the lehua Which is being wilted by the sun And which espies Huliamahi. The flesh is just trembling. Farewell to you! Farewell to our companionship! Farewell to the surf of Wailua! We two were fondled together by the same parent.

And when he had ended his chant, the friend then looked carefully and fully caught sight of Kawelo turning slightly toward him. He shrank back, thinking perhaps that he would escape. The soldiers said: “Why the drawing back, for what?” “Why not ascend and capture and drag yonder quiet fellow hither?” Their leader answered: “We shall not escape; we will all be vanquished. That is Kawelo sleeping over there. What a great pity it would be that my intestines be allowed to trail down from the tree; while you are simply slain, and your entrails are not taken out.” [1178] The men said: “Who is indeed the Kawelo that should survive from an everlasting death? Maybe you mistook the man for Kawelo.” “No, that is Kawelo, indeed.”

At this moment, the brother-in-law of Kawelo advanced and said triumphantly: “There is only one way you will be spared by me [1179]—that you return. But if you persist on coming up here, you will all be killed and no informant shall escape to the king.” [1180] The men were very much irritated. As they were coming up, he took hold of a boulder and began to roll it. As the boulder rolled down ten were swept away. Then the man ran and crouched behind Kawelo. Kawelo stood forth with unequalled strength and started to sweep them down, when they all fled away. Kawelo began to slay them except one who hied to the presence of the king. “What brings you hither?” the king demanded. “You are justified in asking. We are all vanquished by Kawelo, and I only am left. Perhaps I was allowed to escape to inform you. The majority are all destroyed.”

[INCOMPLETE.] D. Kamakea.

HE MOOLELO NO KAWELO.

MOKUNA I.

Kawelo, he Keiki Makau Wale.—A’o i ka au, Lawaia, a me ka Hula ana.—Makahehi i na Wahine a Aikanaka.

Ua Hanau ia o Kawelo ma Pupulimu i Waimea, Kauai. O Heulu ka makuakane, a o Haiamu ka makuahine, na laua mai keia keiki o Kawelo. Aia i ko Kawelo wa kamalii, he keiki makau wale ke hakaka mai kekahi mau keiki, a mea e ae paha. O ko ia nei mua o Kauahoa no ia, na ka makua hookahi. Ua lawe mua ia o Kauahoa na Haulili, ka mea nui o Hanalei. O ka hana a kona kaikuaana i lawe ia ai, no ka ike ia no ka nui o kona ikaika, a manao ia no hoi o make kona pokii iaia.

E huli ae kakou a nana aku ia Kawelo. Aia ia Kawelo e hoonanea ana me kona mau makua, kupu mai la ka manao iloko o ua Kawelo nei e hele i ka auau kai, a o kana puni no hoi ia mai kona wa uuku mai a hiki wale i kona make ana. I ka umikumamawalu o kona mau makahiki, kupu mai la ka manao iloko o ua o Kawelo nei e kii i na wahine a kona kaikuaana hanauna, o Aikanaka, ke alii o Kauai. Pane aku i ka makuakane ia Heulu: “Nani mai la ka hoi ka nui o ko’u makemake i na wahine a ko’u kaikuaana haku. Pehea la auanei e loaa ai?” Ia manawa, ninau mai ka makuakane: “He makemake nae kou e lilo na wahine a ko haku ia oe?” “Ae,” wahi a ua o Kawelo nei. “Eia ka mea e lilo ai, e a’o aku ia oe i ka lawaia.”

O ko laua nei a’o iho la no ia, aole no hoi i emo ia a’o ana iho, o ka makaukau no ia o ua Kawelo nei. O ko ianei hele aku la no ia i ka lawaia. Aole no i emo ia lawaia ana, ku ka paila o ua mea he i’a. Oi kali wale aku keia, aohe no he loaa iki o ua mau wahine nei iaia, ninau aku keia i ka makuakane: “Aohe loaa iki o na wahine a kuu kaikuaana haku ia’u.” “O hele i ka mahiai,” wahi a ka makuakane, hele keia i ka mahiai, a hewahewa ua mea he ai aia nei o ke kanu ana. Oi kali aku keia, aohe no he loaa iki, komo ka manao iloko oia nei: “Ka! kainoa no paha he hana pono ka kuu makuakane e a’o nei ia’u i mea e loaa ai la hoi kela mau wahine ia’u; eia ka aole.”

A mahope iho, hoomaka keia e a’o i ka hula. I ko ianei a’o ana i ka hula a makaukau, hoomaka keia e hula iwaena o ke anaina. I ko ianei hele ana e hula, ua kakua ia ua o Kawelo nei i ke kapa ahuula. Ike mai la ua mau wahine nei i ka lea maoli o Kawelo i ka hula, o ko laua lele mai la no ia e honi. Ia manawa, komo mai la ka manao iloko o ianei: “Eia ka ka mea o olua e loaa ai ia’u, o ka hula.” A pau ka hula ana a ainei; aia ma ka po ana iho, o ka hele mai la no ia o ua mau wahine nei a hui pu me Kawelo. O ko lakou nei noho iho la no ia, noho a kane a wahine. E waiho kakou no ke kamailio ana no Kawelo me na wahine ana, a e huli ae kakou no Aikanaka.

MOKUNA II.

Imi o Aikanaka i Wahi e Lanakila ai.—Holo o Kawelo i Oahu.—Hui me Makuakeke a hei ka i’a Kaulana.—Loaa he Wahine hou a a’o ia ma na mea kaua.

Aia ia Aikanaka e noho ana me ke aloha i na wahine ana, kupu mai la ka manao iloko ona e kii e pepehi i ka pokii ona, oia o Kawelo. Mahope iho, hui na kanaka a pau o Kauai a kuka pu me ke alii nui o lakou, oia o Aikanaka. Hoomaka ia e a’o i na ihe, a ua nui loa ke akamai o na kanaka ma ia hana. Loihi ko lakou a’o ana ia mea, a liuliu loa, kupu mai la ka manao iloko o Kawelo e hele e makaikai ia Oahu a puni, a pane aku i ka makuakane: “Lealea mai la ka hoi au i ka holo e makaikai ia Oahu a puni!” Pane mai ka makuakane: “O hele, e like me kou makemake.”

O ko ianei hele mai la no ia. Iaia, nei nae e hele ana ma ke alanui, ku ana o Kamalamaikipokii, a ninau ana ia Kawelo: “E hele ana kau huakai mahea?” Olelo mai o Kawelo, “E holo ana au e makaikai ia Oahu, a hoi mai.” O ko ianei olelo aku la no ia, “E aho la hoi owau kekahi e hele pu me oe.” Ae mai kela a kau maluna o ka waa, o keia waa a laua i kau ai no Kaulukauloko ame Kaulukauwaho.

O ko lakou holo mai la no ia a hiki ma Oahu. Halawai mai la meia nei o Kou, no Puuloa, Oahu, he wahine maikai. A liuliu iki, hoomaka keia e hele e halawai me ka lawaia nui o Oahu nei ia wa, oia o Makuakeke. Ia wa, olelo aku o Kawelo ia Makuakeke: “Ua make anei na i’a kaulana onei no ka hei ole i ka upena?” Olelo mai kela: “Ua make hookahi, a koe hookahi i’a e noho nei la.” “Heaha la hoi! e kii kaua e lawaia iaia, malia o make mai ia kaua.” O ko laua nei hoe aku la no ia, a hiki ma ka lae o Kaena. I ko laua nei hiki ana aku, kulou iho la o Makuakeke ilalo e nana ai, a ike i ua i’a nei e holo ana. “Eia no ua i’a nei la,” wahi a ka lawaia. E waiho iki iho kakou no laua nei, a e kamailio ae kakou no na makua.

Aia i na makua e noho ana ma Kauai, luku ia aku la ka poe a pau e pili aku ana i ua mau makua nei, a me ua mau makua nei no hoi kekahi. Kipaku ia aku la nae ua mau makua nei a noho kaawale aku la ma kahi kaawale loa.

Ia Kawelo ma nae e nanea ana i ka nana i ua i’a nei, me ka hookuu pu no hoi i ka laua upena, aole no hoi he wahi mea a make iki o ua i’a nei. O ka inoa nae o ua i’a nei o Uhumakaikai. Oi hana aku laua nei, aohe no he wahi mea a komo iki. O ko laua nei hoi mai la no ia. Ia laua nei no e hoe ana, ike aku la keia i ka paapu mai o na kane, na wahine, ninau aku la i ka lawaia: “He piha aha kela?” “He piha heenalu. Hookahi nae mea oi la, he kaikamahine. Aole e auau kona kai.” Olelo aku keia: “Owai ka inoa?” Hai mai kela, “O Kanewahineikiaoha.” A paanaau iaia nei ka inoa o ua kaikamahine nei, o ko laua nei hoe mai la no ia a pae i ke awa, ku ana no o Kamalama, ke aikane a ianei. O ka hoi aku la no ia o ka lawaia a ianei, koe iho la laua nei. Pane aku keia i ke aikane: “E hele kaua i ka nana heenalu a na kanaka.” O koi ala ae mai la no ia.

A hiki laua nei malaila, ninau aku o Kawelo i ke aikane: “Ua ike nae paha oe ia Kanewahineikiaoha?” “Ae,” wahi aiala. O ko iaia hee mai la no ia i ka nalu; a kahi nalu, alua, i ke kolu o ka nalu, o ka hii mai la no ia i ka papa, hopu no i ka lole, komo, a o ka pea mai la no ia hoi. Ia wa, olelo iho la o Kawelo i ke aikane: “E hahai oe mahope oiala,” o ka hahai aku la no ia o Kamalama, a pee keia. Iaia nei nae e pee ana, ike aku la keia i ka lele makawalu mai o ka laau a na kaikunane, o ko ia nei huli hoi mai la no ia, a ku ana ma ke alo o ke aikane, pane mai kela: “Pehea mai la?” “Ka! Pehea mai ka kau he hana auanei kela he hana make. Ia’u i pii aku nei, a pee no hoi au, nana aku au, e moe ana ua mea nei a kaua i makakiu iho nei, ike aku au i na kaikunane e hou ana i na laau.”

O ke kupu ae la no ia o ka manao iloko o Kawelo, e pii e hoa’o e nana, a pane aku i ke aikane: “E aho e pii kaua e nana. Heaha la auanei ka hewa ke make kaua.” O ko iaia ae mai la no hoi ia. Ia laua nei e pii ana a hiki ma ka hale, ua pau ae ka auau ana a ua wahine nei. O ka wai auau iho la no nae ia o ka ihe a na kaikunane. Ia laua nei i ike aku ai i ua kaikamahine nei o ke kau aku la no ia o ua Kawelo nei i ke mele, penei:

Aia la o a’u lehua i Luluupali, Ke paialewa ia ala e ka makani moae. E nana aku ana ia oe e ke hoapaio I hoa-aloha au nou e!

A pau ka ia nei kau ana aku i kana mele, o ka pa mai la no ia o ke kahea a ua kaikamahine nei. O ko laua nei hele aku la no ia a komo ana iloko o ka hale. Pane mai la ka makua o ke kaikamahine: “Heaha ke kuleana o ka hiki ana mai nei o olua ia nei?” Hai aku keia, me ka hai pololei aku no: “I pii mai nei maua no ka ike ana i kau hana—oia ke kumu o kuu pii ana mai nei.” Ia manawa, o ka hoomaka koke ia iho la no ia o ke a’o ia o laua nei a makaukau ma ia mea. Oi a’o aku no hoi laua nei a pau na mea i ke a’o ia ia laua nei, manao ka makua o make lakou ia Kawelo, huna oia i kekahi aole i haawi ia Kawelo o pau lakou i ka make iaia, oia hoi ke kaua pohaku.

Oi noho aku lakou nei a liuliu wale, o ko ianei mare ae la no ia me Kanewahineikiaoha ke kaikamahine a ua kanaka nei. Kupu mai ka manao iloko o Kawelo e kii hou no i ua i’a nei a laua i lawaia mua ai me Makuakeke, a olelo aku i ka wahine: “E hele ana au i ka lawaia.” O kahi nae a lakou e noho nei, aia no ma Waiawa, Oahu. O ko ianei hele aku la no ia e halawai me ka lawaia a ianei, a o ko laua nei holo aku la no ia, a hiki no ma kahi a laua nei i lana mua ai. O ko laua nei kuu iho la no ia i ka upena, ahiu aku la ua i’a nei aohe kokoke mai i ka upena. Pane aku o Kawelo: “Aole e loaa ana ka i’a ia kaua. Ina e loaa kekahi uhu okoa ia kaua, alaila, loaa ka pakali nana e hoowalewale.” Oia kekahi mea i olelo ia e ka poe haku-mele, penei: “I laka no ka i’a i ka pakali,” a pela aku.

E waiho kakou no laua nei, a e kii ae kakou no na makua o Kawelo i Kauai. Aia i na makua o Kawelo e noho ana me ka pilikia, holo mai la kekahi mau kanaka e kii mai ia Kawelo i Oahu nei. O ka laua i’a o ka holo ana mai, he mau wahi pikao popolo, a me na kauna uku. A hiki ma ka hale o Kamalama ma, ninau aku o Kamalama, “Heaha mai nei ka olua?” “I holo mai nei maua e kii ia Kawelo. O ka makuakane ona, ua kipaku ia e Aikanaka. Oia ko maua hiki ana mai nei.”

MOKUNA III.

Kii ia o Kawelo e hoi i Kauai e Kokua i na Makua.—Ku Paio na Koa o Aikanaka Iaia a Hee.—Pepehi i Kona Kaikuaana ia Kauahoa.

O ko Kamalama liuliu iho la no ia i kona waa e kii ia Kawelo; o ka holo aku la no ia aole i lihi launa aku, pa e no kahea a ua Kamalama nei: “E Kawelo e! Ua pilikia ou mau makua. Ua kipaku ia e Aikanaka.” A huli hoi mai la no ua aikane nei a ianei, me ka manao o loaa koke mai no a make ia Kawelo. A lohe o Kawelo i keia leo kahea, aohe nae he manao mai, e ake no o ka make o ka enemi. A hei ua i’a nei, olelo iho ua lawaia nei: “Ke kahea ia mai la oe.” O ka huli ae la no ia o Kawelo, a olelo aku: “Noho pono iho.” I lawa no a noho pono o Makuakeke, he lohe ana kana i ke umi o ka hanu, me kona manao no e loaa mai o Kamalama iaia. Eono no mapuna hoe a ua kamaeu nei, lihi launa i ke awa. O ua lawaia nei nae, ke holea mau ia aia iluna o ka waa; aia hoi ke hookui ia ala ke poo o ka waa i o ia nei. Hapai no hoi ko ke aikane waa. Aole i kaa aku ka hope i uka, kamumu ana ko Kawelo waa, a olelo aku la oia i ke aikane: “Heaha kau o ke kahea ana ae nei?” “I kahea ia aku nei hoi paha oe, o na makua o kaua ua kokoke e make. Nolaila au i kii aku nei ia oe.”

O ka liuliu iho la no ia o ua Kawelo nei me ka wahine, me ke aikane, me na ulu a ia nei, he umi. Eia na inoa: o na ulu elua i holo pu mai ai mai Kauai mai, oia o Kaulukauloko ame Kaulukauwaho, Kauluikapapaakea, Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili, Hanaula, ame Aiwohi. O ko lakou nei liuliu iho la no ia, hana ia iho la nae o Kawelo a kohu ope moena, a kau ia iho la iluna pono o ka waa. O ko lakou nei holo aku la no ia a kaalo ana mawaho o Wailua, i Kauai.

Ia wa ike e mai la no o Aikanaka ke ’lii nui he waa keia e lana aku nei, a o ke kahea aku la no ia i kahi elele ana: “E Haweo e!” “E-o,” wahi a Haweo. “E holo oe e nana i kela waa, he waa kaua paha, a i ole ia, he waa makaikai paha?” O ko ianei holo mai la no ia a ku ana ma uka o ke awa, a ninau ana i na kanaka o luna o ka waa: “He waa aha ka waa?” Pane mai o Kamalama: “He waa kaua.” “O kena waa hookahi wale no la e pau iho no o Wailua nei ia oukou?” O ka hoi aku la no ia o ua elele nei a ku ana i mua o ke alo o ke alii. Pane mai ke alii: “He waa aha ka waa?” “He waa kaua.”

O ka hookuu ia mai la no ia o kekahi poe kaua, o Walaheeikio ko lakou mea nui, ua akamai i kela kaua keia kaua. Ike aku la na ulu a ianei, o ka pane iho la no ia o Kamalama, “Aia la he kanaka me na koa.” Hai ae o Kawelo: “O Walaheeikio kena. E wehe ae oukou ia’u.” O ka wehe ia ae la no ia a ku ana i waena o kuaiako o ka waa o lakou nei. A olelo aenei ua koa nei a Aikanaka: “Owai ke kanaka koa o luna o kena waa.” Pane ae la no o ua Kawelo nei: “Owau no.” Olelo aku ua koa nei: “Aohe paha he mea e kanalua iho ai o keia ihe ia oe. Aohe ka hoi he hala o ka’u ihe i ka pua o ka mauu, i ka uhini, aiwa aku ka hoi o kena papai hale la, o ka mea auanei ia e hala ai o ka’u ihe.” E kau mai ana o Kawelo i keia mele:

Walaheeikio e! Walaheeikio e! Pahu ana oe i kau ihe; A pekua ae i ka pola o ka malo— He mea mai nui nou ka hilahila ea!

“Aole paha e hala keia ihe ia oe.” Oia ku no ko ua koa nei a pololei, i pahu aku ka hana, pekua ia oia i ka pola o ka malo. E pahu mai ana o Kawelo i kana ihe—o ka inoa o ka Kawelo ihe oia o Koihelaumeki—e hamo ia iho ana ua koa nei. Hookahi no ia pahu ana, mai ka piko o ke poo a makau ka laau a ia nei i kahi ino ona. E luku aku ana na ulu o ua Kawelo nei a koe aku la no kahi ahailono. Pane mai o Aikanaka: “Pehea mai la ke kaua a oukou?” “Pehea mai ka hoi kau. O makou, ua pau loa, a owau wale no koe. He ola mahunehune mai nei paha ko’u i ko lakou la lima; hoi iho no paha ka’u, o ko makou alii koa i iho aku nei, aole i hanaino ia mai, i olelo ia mai no e pahu aku ka ihe, e pekua ae ana i ka pola o ka malo. Hana ia iho i ka iala ihe a mokupu mai ke poo a hala ilalo.”

O ka hoouna hou ia ae la no ia o kekahi mea hou me kona mau koa, oia o Maumauikio. I ka hiki ana mai o Maumauikio me kona mau koa, olelo aku o Aikanaka: “Pehea? E make no anei o Kawelo ia oe i keia la?” Olelo aku keia: “E make ana no ia’u, nokamea, o kela koa no o makou, aole no i makaukau. Owau ka mea i makaukau ma keia hana.” O ko ia nei iho aku la no ia me na koa, a ku ana keia ma ke awa. O ke kau aku la no ia o ua koa nei i ke mele, penei:

O ka laula Kapaa ka’u minamina, Ke paialewa ia ala e ka makani naulu, E hoohaehae ana i ka wai paoa, E i mai ana paha ia’u he pumaia—e!

A pau ke mele ana a ua koa nei, o ke kau aku la no ia o Kawelo i kana mele:

Huli, haliu Kawaikini-a-Kane Hakai lua nei i ke anu o Waialeale O ke kupu no ia o Maunahina—e! A Maunahina huki na pea a ke koolau O ka hoi ka pakele e ke hoapaio Aloha oe—e!

O ka pane aku la no ia o ua koa nei: “Aole paha au i hele mai nei e hoolohi; aole paha e hala keia ihe ia oe. Aole no he ike o Walaheeikio, ua hiki no kona make ana, aka, owau, aole e hala kuu ihe ia oe.” Kau mai no o Kawelo i kana mele, penei:

Maumauikio—e! Maumauikio—e! Pahu ana oe i kau ihe A pekua ae i ka pola o ka malo, He mea mai nui nou ka hilahila, ea!

E pahu iho ana ua koa nei i kana ihe, paa ia mai e Kamalama ka ihe a ua koa nei. E pahu ia mai ana e Kamalama a make ua koa nei. Auhee aku la na koa; e alualu aku ana na ulu a Kawelo a koe no ua wahi kanaka nei i hookoe ia ai mamua, poholehole nae ke kua i ka ualu ia aku. Oi noke o Kawelo i na koa a pau i ka make. Ia wa kupu mai ka manao iloko o Aikanaka; a kauoha iho i ka elele: “E aho paha e kii oe ia Kauahoa e hele mai e kaua me ka pokii ona. Aohe o kakou wahi i koe, ua pau kakou i ka make.”

Pupuu a hoolei loa ku ana ua wahi elele nei i ke kahawai o Hanalei a kahea ana. I nana aku auanei ka hia e moe ana no ua Kauahoa nei, hoi ka wai i uka, pilau ka oopu o kai! Kahea iho la keia: “E Kauahoa—e! Ua pilikia ko kaikuaana haku. Ua pau i ka make i ko pokii ia Kawelo.” Ia wa puoho ae la keia a olelo aku: “O hoi a mahope aku au.” O ko ianei ala ae la no ia, o ke ku no ua laau nei a ia nei, oia o Kahihikolo, he laau kapu keia na Kumakaohuohu, o ka pokii haku hoi; he ole ia kapu, o ka uhuki mai la no ia, o ka kumu, o ka lau, a o iho mai la no ia o Kauahoa a ku ana i ke awa. Ike mai la ke kaikaina hoahanau a kau mai ana kela i kana mele, penei:

E ala e Kauahoa! Ke kamaeu o Hanalei, Huhua kana moe i ke awakea, Kapae ke kaua e ka hoahanau— waiho ia’u i kou hanauna.

Olelo aku o Kauahoa: “Aole paha e na iho kuu laau ia oe. Kui lei no kaua: lawa no ko’u lei, lawa ole no kou. Mimi no kaua: loihi no ko’u mimi, loihi ole kou. Aole paha e waiho iho keia laau ia oe.” E uhau iho ana o ua Kauahoa nei, pa nolu iho la i ke kua o Kawelo, e kauoha ae ana kela i na ulu a ia nei: “E Kaulukauloko, Kaulukauwaho, a pela aku, nai kai a oukou, kohia ka lala o ka laau.” I hoeu ae ka hana o ua Kauahoa nei aohe eu ae. E hamo iho ana o Kawelo i ka ihe a ia nei, oia o Kuikaa, mai ke poo a hiki i ka wawae, a make o Kauahoa.

MOKUNA IV.

Lawe ia ka Kawelo Wahine e Aikanaka.—Kuko e Make o Kawelo me na Ulu.—Make o Kamalama, ka mea Paio Hope, oiai Oia e Kahea ana ia Kawelo mai ka Hee-nalu.—Kanu o Kawelo i Kana Aikane.—Hailuku ia me ka Pohaku a Kuhihewa ia ua Make.—Hoonoho ia ke Kaikuahine Hanauna e kiai i ke Kino.

Aia ia Kawelo e hoonanea ana me ka loaa ole o ka mea nana e hoonioni i ke kaua, aka, mahope nae o ko laua noho pu ana me kana wahine, o ke kii ia mai la no ia o ka wahine a ianei e ka haku alii, oia hoi o Aikanaka. Hoaa iho la ua Kawelo nei i ka wahine ole. A no ka nui minamina loa o ua Kawelo nei i ka wahine ana, kupu mai la ka manao iloko ona i mea e make ai ke kaikuaana haku ona.

Noho wale iho no keia me ka mine ana iho iloko ona: “Heaha la ka’u e hana aku ai iaia.” “O ka make paha, o ke ola paha.” A liuliu wale kona nune ana, ia manawa, ike aku la keia i ka piha mau o kai i ka heenalu, o ka piha mau iho la no ia mai ke kakahiaka a po, a nui loa ka makemake iloko o Kawelo. O ko ianei manao ole ae la no ia he wahine, lilo aku la keia i ka puni a ianei o ka heenalu. E waiho ae kakou no ke kamailio ana no Kawelo, a e kamailio ae kakou no ke aikane aloha a ua kupueu nei a me na ulu a ianei.

Aia ia lakou e noho ana me ka hoonanea i ka lakou hana, oia hoi ka oo ihe, a mahope oia wa a lakou e hana nei, kupu mai la ka manao iloko o ke ’lii, o Aikanaka e pepehi ia lakou nei a pau i ka make; a pane aku i ka wahine a ke kaikaina i lawe ia mai ai eia: “E! e ka wahine i lawe ia e a’u mamuli o kuu mau lima.” “Heaha?” wahi a ka wahine. “Pehea, e make ana no anei ia’u o Kawelo a me na ulu ana?” Hai mai ka wahine: “Ina he makemake kou e make kuu kane a me na ulu ana, eia wale no ke kumu e make ai, ina he makemake, e make mua na ulu, alaila, e kuahaua oe i na kanaka a pau e poalima, aohe he kanaka noho aku iloko oia wa au e olelo ai; noho no make. Ilaila ka hoi e make ai na ulu, a mahope aku kuu kane. Eia nae la, ua a’o au i kuu kane: ua pau na mea a pau i ke a’o ia, a koe hookahi mea i koe, aia ke kaua pohaku, aole i a’o ia e a’u. Ina nae e ola mai kela mai loko mai o ia make, alaila, ehia mea aloha o ko kaua mau iwi i ke kaulai ia ae i ka la.” Olelo aku no keia: “Ua ike ia aku la auanei kaua?” Ia manawa mahope mai o ke kuahaua aku la no ia o ua Aikanaka nei i na kanaka, aohe kanaka noho, noho no make i ke kauoha a ke ’lii. E waiho ae kakou no ke kauoha a ke ’lii a e huli ae kakou no na ulu a Kawelo, e aha ana la ua poe ulu nei.

Aia i ka wa a ua poe ulu nei e hoomakaukau ana e pii i ka makaikai i ke kuahaua a ke ’lii, olelo mua aku o Kamalamaikipokii i ka nui ulu o lakou: “I pii auanei kakou a i hiki i ka poalima, mai lalau kekahi o kakou, e noho pu no kakou ma kahi hookahi, malia he kuahaua hana make keia no kakou.”

Ae mai la no hoi na ulu, ko lakou nei pii aku la no ia a hiki i kahi i hoomakaukau ia no ka hana. I nana aku auanei ka hana o lakou nei, me na oo wale no ka nui o na kanaka e paa ana i ka lima. Ua paa mai la no nae ua Kamalama nei i kana wahi ihe, oia hoi o Hawae. Olelo aku la keia i na ulu: “I noho auanei kakou a i kahea ia mai e ke ’lii e pii i ka hana ea; alaila, e pii like kakou. Eia la ke kau wale mai nei no ia’u ke ano kaumaha, e make ana kakou, aohe ahailono o kakou e koe ana.” Olelo mai o Kaulukauloko: “E nalo no hoi e make ana ia lakou, oia iho la no hoi; aia no la hoi i na hana ana.”

Mamua nae o ka hoomaka ia ana e pepehi ia lakou nei, ua hoomakaukau mua ia e na kanaka ame ke ’lii he mau puu pohaku nui ewalu maluna o ka puu, o ka inoa o ua puu nei, oia o Hulili. Ia manawa, o ke kaapuni ia ae la no ia o ua poe ulu nei, a paa lakou nei i waenakonu. Lohe aku la keia i ka o ia mai a ke ’lii e hou i na oo, e hailuku i na pohaku. Pane aku o Kamalama i na ulu: “Aohe pono i koe! Imi ia ka ikaika i pakele.” E hao aku ana ua poe ulu nei. Oi nononoke aku no hoi lakou nei mai kakahiaka nui a hiki i ka aui ana o ka la, koe mai la elua ulu i koe a ua make eiwa. O ka inoa o ka ulu i koe o Kauluikapapaakea ame ke aikane a Kawelo, o Kamalama. Ua pau no nae ka hapanui o na kanaka i ka make ia Kamalama; ina no nae he wahi hapa kanaka ae, pau no la i ka make ia Kamalama. Nee aku la laua i kai me ka manao e pakele laua ke ike mai ke aikane a ianei. Noke mai la no ka nui o na kanaka, a make o Kauluikapapaakea, koe hookahi ua Kamalama nei.

Ua luhi loa ua Kamalama nei i ke kaua, nokamea, nana wale no i kokua i na ulu a pau lakou i ka make. O ka ihe nae a ia nei ua poomuku, a koe o kahi wale no e paa ana i ka lima. Ia manawa, ike mai la o Kawelo i keia puulu kanaka nui, aia no nae o Kawelo i kai i ka heenalu, nokamea, o kana puni ia, haupu mai la ia. A ike aku la o Kamalama, i ke aikane, nokamea, aohe hiki iaia ke hana aku aohe ona ikaika i koe, ua pau ka ihe ana i ka hakihaki, o ko ianei kau aku la no ia i ke mele a laua, penei:

Aia la o a’u lehua i Makanoni! Ke punia mai la e ke anu o ke koolau. Ke hakoi lua nei loko i ko aloha: E ike ana paha oe aole paha—e! E aloha oe—e!

A pau ka ia nei mele ana, o ka nana pono mai la no ia o ua Kawelo nei a ike i ka puehu liilii o ke one, manao keia ua make ke aikane, o ko ianei kahea aku la no ia i nalu no ia nei. Penei ke kahea ana:

Ku mai! Ku mai! Ka nalu nui mai Kahiki, Mai popoi kai uli, kaikoo loa.

O ka nalu kui lua ka ianei ike ana aku i ka haa mai, o ko ianei pae mai la no ia. Kau no hoi keia i ke one, ku no hoi ke poo o Kamalama i ka oo a Ohiakuikalaka. Pae mai la no hoi ke aikane a ike i ke kahe o ke koko ma ke poo o ke aikane, honi iho la keia i ka ihu a lawe ia aku la e kanu. Nana ae la nae keia mahope, a ike aku la ia i na kanaka e hahai mai ana mahope oia nei, i kii mai no nae e make keia. Kanu keia a nalo ke aikane a ianei, huli mai la a ike i ka nui o na kanaka maluna o ka puu: a nana iho la keia i ka waiho mokaki o na kino o na ulu a ia nei, me ka olelo pu iho i ka wikiwiki o ua poe nei i ka hele e a laa ka make. Ia wa i kau iho ai ua Kawelo nei i keia mau lalani mele:

Ea mai ana ma Nihoa, Ma ka mole mai o Lehua, Ua iho la e ka ua pulu kahawai Pulu a’u lehua i ka makoa.

O ko ianei alualu aku la no ia i na kanaka, loaa aku la no iaia nei, haki ae ana. Oi noke aku no hoi keia, aohe no he wahi a launa aku. Puhee aku la nae na kanaka a noho mai iluna o ka puu, me ka nounou malie mai i ka pohaku iaia nei.

Ia manawa a ia nei i pii aku ai, ike aku la keia i ka wahine a ia nei, e ku pu ana no me ke kane; a o ka naholo mai a na kanaka iluna o ka puu, kau aku la keia i keia mau lalani mele:

Kolohe iho la ua poe kamalii nei, Ke lehulehu mai la ka papa hee i ka nalu, Kakala—e! Kamalama!

O ko ianei pii aku la no ia, e nee mai ana lakou ’la i ka hailuku iaia nei i ka pohaku. Pa mai la no keia, pii no nae. A paa keia i ka pohaku, ue ae la no keia, pau i ka helelei. Pii no hoi keia. Oi pii aku keia, ua koe nae elua puu pohaku i koe, paa keia i ka nui o ka pohaku maluna ona, waiho a make aku la keia. Kii ia mai la ua Kawelo nei a lawe ia aku la a waiho ana i luna o kahi i hoomakaukau ia. Olelo iho la ke alii i mea nana e malama a hiki i ka wa e helelei ai na iwi, alaila holehole ia a pau. Ia manawa lohe ke kaikuahine hanauna o ua Kawelo a olelo mai i ke ’lii: “E aho na’u e malama.” O ka ae mai la no ia o ke ’lii, a pau aku la i ka hoi me ka akena nui ana iho aohe kupueu nana e pepehi hou, ua make aku la no ka ino, a ua oluolu ka noho ana, lealea ka hiamoe o ka po.

MOKUNA V.

Kau ia ko Kawelo Kino Iluna o ka Haka a Hiki i ka Ino Ana.—Ola hou o Kawelo a Kokua ia e na Kiai.—Ae Laua e kue i na Kanaka a ke ’Lii.

Aia ia Kawelo i kau ia ai iluna o kaupoku o ka hale, hoi aku la ua mau mea nei nana e malama ke kino kupapau o ua Kawelo nei a hooluolu iho la, nokamea, ua nui ka luhi no ke kaua mua ana iho, a hala kekahi mau la. Mamua ae nae o ke kau ia ana o Kawelo i kaupoku o ka hale, ua hana opeope ia ua Kawelo nei. O ke ano o ka hana ia ana, ua like me ke kukaa ia ana o ke ope paka, aole nae e like loa me ia, ua hoomoe loihi ia no keia a kau ia iluna. O ke kaula nae o ke kau ia ana, he kaula wauke. Ua kauoha mua mai nae ke ’lii, o Aikanaka, i ua mau kiai nei, oia hoi ke kaikuahine o ua Kawelo nei a me ke kaikoeke: “I ko ianei wa e kau ia ai iluna o kaupoku o ka hale, eia ka’u kauoha ia olua: e malama malie olua i ke kino kupapau o ka mea make, a hala na anahulu elua, alaila, manao ae au, ua palahe ke kino o ke ’lii. Hoouna mai au i kekahi kanaka e ninau i ke kino o Kawelo, a na olua ia e hai ae.” “Ae,” wahi a ua mau kiai nei. Huli hoi aku la ua ’lii nei me na kanaka a me ke aikane a me ke aikane a Kawelo i ka wa pokeo wale, oia hoi ka wa liilii.

NO KA NOHO ANA O NA KIAI E NANA I KE KINO KUPAPAU.

Aia ia laua nei e noho ana e nana ana no laua nei i ke kino o ka mea make. A hala na la eha o ke kau ana o ua Kawelo nei iluna, molehulehu iho la, e ike ia ana no nae ka ili o kanaka ke puka ae, hoomaka iho la laua nei e ho-a i wahi ahi, nokamea aohe a laua i’a. O ka ai ka laua mea nui. O ka laua nei ahi no hoi i ho-a ai noloko mai no o kekahi o na laau, nokamea, aole i laha loa ke ahi ia manawa. A a ke ahi a laua nei a mo-a ka akimona, hoomakaukau iho la laua nei e kamau ai, alaila la, hooluolu aku e moe. Lohe no laua nei ke pahu ana mai o ua opeope nei, me ko laua nei manao la ua make, e ola mai ana no. Pane aku ka wahine i ke kane: “E hele aku oe e nana i ko kaikoeke, malia paha ua moku mai la ke kaula.” Olelo aku ke kane: “Malia paha ua lapu, he makau wau.” I mai ka wahine: “O ko hele wale aku no hoi e kiei la a hoi mai.” “Ae,” wahi a ke kane.

O ka hele aku la no ia o ke kane me ka haalulu no ka makau a kiei. I kona nana aku ana nae ka hana e haalulu mai ana ke kino kupapau iloko o ka opeope a pane aku i ka wahine: “E! lapu oia nei, eia la ke haalulu nei.” Holo mai ka wahine a ike i ka haalulu, olelo iho i ke kane: “E wehe ae oe ka lima ikaika, a e nana iho i kona kino.” Wehe ae la ua kane nei, hoi aku la nae ua wahine nei, a ike keia i ke kino o Kawelo e haalulu ana. E pepehi ia iho no paha e ua kaikoeke nei, ina la ua make loa o Kawelo! Aole! Komo no ke aloha iloko ona, a kahea aku i ka wahine. “E iala, hele mai kaua e lomi iaia nei. Ua ola oia nei.” Hele mai la kela a lomi pu iho la.

I ko laua nei nana iho nae, ua ano okoa ka ili: he eleele, a he ulaula. O ka kumu paha o ka eleele, no ka pa mau i ka pohaku. Kaikai ia aku la nae ua Kawelo nei a hiki ma kahi o ke ahi a laua nei i ho-a ai, lomilomi laua me ka hoopumehana pu ana i ke ahi. A hiki wale i ke aumoe ko laua nei ala ana. A pohala ae la ke kino o ua Kawelo nei mai loko mai oia make a ike ae la keia ia laua nei. Hoala ia ae la keia a noho iluna me ke ano nawaliwali no nae; aloha mai la kela, aloha aku la no hoi laua. A liuliu wale, a aneane i ke kau wahi o ke ao, a hiki wale i ke ao ana, me ko laua nei moe ole, ike aku la laua nei i ke ano maikai o ke kino o Kawelo; aole pela mamua ka eleele ino, ua hoi keia a ke kino mau.

Olelo aku o ua Kawelo: “O olua wale no nae paha kai luna nei e kiai ai ia’u. Aohe he mea e?” Hai mai ka wahine: “Ae, o maua wale no. He manao ole no ko’u e kiai ia oe, aole hoi e hihi o kuu ike ana he mea ponoi oe no’u, nokamea o ke kaikuaana o ko’u makuakane, oia kou makuakane. Nolaila i kupu mai ai ko’u aloha nou, a olelo aku au i ke ’lii na’u e malama a hiki i ko wa e helelei ai, alaila kii ia mai oe a holehole ia ko mau iwi.” Olelo mai o Kawelo: “Aohe kauoha hou ae a ke ’lii ia oe?” Hai aku keia: “He kauoha no. Eia kana kauoha: e kiai maua ia oe a hala na anahulu elua, nana no e hoouna mai i kanaka na maua e hai aku i ko ino, a nana e hoi aku e olelo i ke ’lii a na ke ’lii e pii e holehole ia oe, a pau ko mau iwi.”

Olelo aku o Kawelo: “Ehia anahulu i koe, alaila pii mai kekahi o lakou e nana?” “Eha no la i koe, alaila pii mai.” Olelo iho keia i ke kaikoeke e huki mai ke alahaka iluna, nokamea, o kahi ia i waiho ia ai ke kino o Kawelo. He puu no ia, a ma na wahi e ae o ka puu aole e hiki ke pii mai ke kanaka, nokamea, he pali wale no, a ma kahi wale no o ka alahaka e hiki ai ka poe makemake e pii e ike i keia puu. O ka huki ia mai la no ia o ua alahaka nei a kau iluna. Olelo aku o Kawelo: “I noho auanei a hoouna ia mai kekahi o lalo ea, a i olelo mai auanei e hookuu aku i ke alahaka, mai ae aku oe e hookuu, olelo aku oe aia a me ka ikaika hiki iluna nei.” “Ae,” wahi a ke kaikoeke.

Ko lakou nei noho iho la no ia a hala na la eha. I ka lima o ka la ua hiamoe aku la nae ua Kawelo nei, ike aku la ke kaikoekoe i ke kanaka o ka pii ana mai, o ko ianei uwe iho la no ia. A lohe ka wahine i ka uwe a ke kane, olelo mai la ka wahine: “He waimaka aha keia?” Pane aku keia: “He waimaka aha mai ka hoi kau, he waimaka make. Ei aku ka make la a hiki mai.” Aole i liuliu iho, kahea ana ua kanaka nei i hoouna ia mai ai e pii e nana i ke kino kupapau o ka mea make: “Hookuu ia mai ke ala i pii aku au e nana i ke kino o ka mea make.” Olelo aku keia me ka makau: “Aole e hookuu ia aku ke alahaka nou. Aia a nui ka ikaika, alaila, ike ia luna nei.” Olelo mai ua kanaka nei: “Nohea mai nei hoi kena ikaika ou! Kai no hoi i hoonoho ia oe e nana i ke kino kupapau, eia ka! i hoonoho ia olua e kipi. Heaha la auanei; e hoi ana au a hai aku i ke ’lii no keia hana au. E hoi au a olelo aku, aole e loaa aku ke kino kupapau o Kawelo, aia a me ke ikaika, alaila loaa.”

MOKUNA VI.

No ka Hoole ia ana o ike ia ke Kupapau, Hoouna ke ’Lii i Kekahi mau Kanaka e Pepehi i na Kiai.—Ku Paio o Kawelo a Hailuku i na Kanaka me ka Pohaku a Koe Kahi Ahailono i ke ’Lii.

Aia i ua kanaka nei e hoi ana, a hiki i ka hale o ke ’lii a “mama” ana no ke ’lii: “E! mama no ka huakai o ka pii ana aku nei.” Olelo aku keia: “He pii pono auanei. Kai no hoi paha ia’u i pii aku nei a hiki malalo o ka puu a kahea aku no hoi au e hookuu mai i ke alahaka, aohe nae o laua ’la hookuu mai. Hai mai nae kela i kana huaolelo: aole e hookuu aku, aia a me ka ikaika, alaila hiki iluna. Oia kana i olelo mai nei la.” Olelo aku ke ’lii: “O hoi a kuahaua aku i na kanaka e kii e pepehi ia laua, a make, alaila, kauo hele mai.” “Ae,” wahi a kahi kanaka. Holo aku la ua wahi kanaka nei me ka olioli a hiki ana i na kanaka, pane mai na kanaka: “Heaha mai nei kau?” “I kauoha mai nei ke ’lii ia’u e kii kakou e pepehi i na mea nana i malama ke kino kupapau o Kawelo, a ua kipi mai nei.” Liuliu iho la ua poe kanaka nei a makaukau.

Mamua nae o ka makaukau ana o na kanaka e pii, olelo aku ka wahine, o Kanewahineikiaoha, ia Aikanaka: “Aole kakou e pakele; e pau ana kakou i ka make ia Kawelo. Ua hai mua au ia oe, ina e ola mai kuu kane mai loko mai o keia make, alaila, e make ana kakou.” Olelo aku ke kane: “E ola hoi ka mea i make: palahe aku la paha kona io; ua lilo aku la paha i mea ole.” “Pela paha,” wahi a ka wahine. “Aole i akaka.” A liuliu wale, o ka hoeu aku la no ia o na kanaka e pii lakou e pepehi i ua mau mea elua nei. O ke aikane no nae mamua o ka huakai, oia hoi ke aikane o ka wa liilii.

Ia lakou nae e hoomaka ana e pii, ike mai la ua kaikoeke nei i keia huakai nui e pii aku ana, a kulou iho la oia ilalo a hoomaka e uwe. A ike mai o Kawelo, ninau mai la oia: “He uwe aha hoi keia?” Hai aku keia: “He uwe make. Ei ae ka huakai la ke kii mai nei ia’u.” “Hoi ae hoi ha oe mahope e nee aku au mamua.” Hoi ae la ua kaikoeke nei mahope, neenee aku la o Kawelo a hiki imua o ka pali, ku ana ka huakai malalo pono o ka puu. A kahea no ke aikane a ia nei: “Hookuu ia mai ke alahaka i hiki aku makou.” Ui ae la keia i ke kaikoeke, “E! hookuu ia ae hoi ke alahaka.” He mea ole ia, ku ana ke alahaka ilalo. O ka hoomaka mai la no ia o ke aikane a ia nei e pii me kona mau koa. Nana aku la keia a ike i ke aikane, kulu ko ianei waimaka, a hoomaka oia e kau aku i ke mele a laua i haku mua ai:

O ka pua o ka lehua ka’u aloha Ke hoomae ia mai la e ka la Ike mai la ia Huliamahi Ke lia wale ’la no ka io E aloha oe! Aloha ko kaua holoholo pu ana, Aloha ka nalu hee o Wailua, Elua kaua i ka ai hookahi a ka makua.

A pau ka ia nei mele ana, nana pono mai la ua aikane nei a ike pono ia Kawelo e huli papu aku ana. Kuemi hope aku la keia, me ka manao paha e pakele. Pane mai na koa: “E kuemi hope ana ka hoi i ke aha? Kai no hoi o ka pii aku a make aku kena wahi kanaka hoonana a kauo ia mai.” Olelo aku ko lakou mea nui: “Aole kakou e pakele. E pau ana kakou i ka make. O Kawelo kela e moe mai la. Ehia auanei mea aloha, o kuu naau a kauhihi ia ae i ka laau; o oukou, he pepehi wale ia iho no, aohe hue ia o ko oukou naau.” Olelo mai na kanaka: “Owai hoi ia Kawelo ola ae iloko o ka make nui, malia paha ua kuhihewa aku la oe i ua wahi kanaka ala o Kawelo.” “Aole, o Kawelo no kela.”

Ia manawa ku aku ua wahi kaikoeke nei o Kawelo a olelo haanui aku: “Hookahi wale no o oukou pakele ia’u, he hoi aku no oukou. Aka, paakiki mai oukou e pii mai iluna nei, pau oukou ia’u i ka make aohe ahailono e hiki i ke ’lii.” Nui loa iho la ka ukiuki o na kanaka. Ia lakou nei e pii mai ana hopu iho la keia hookahi pohaku nui, a hoomaka e olokaa. I ke kaa ana aku o ua pohaku nei, pau aku la he umi. Holo aku la ua wahi kanaka nei a pili mahope o Kawelo. Ku mai la o Kawelo me ka ikaika lua ole, a hoomaka e pulumi ia lakou, a pau iho la lakou i ka holo. E nee aku ana o Kawelo i ka pepehi a koe hookahi, a ku ana i ke alo o Aikanaka. “Heaha mai nei kau?” wahi a ke ’lii. “Heaha mai ka hoi kau. O makou ua pau i ka make ia Kawelo, a owau wale no koe. I hookuu ia mai nei paha wau i mea e hai aku ia oe. O ka nui ua pau.”

[AOLE I PAU.] D. Kamakea.

NOTES

[1] Hanamaulu, an important part of the Lihue section.

[2] These three were related, and destined to affect each other seriously in after years.

[3] Early indication of a dominating character.

[4] An incident that affected their course toward each other later.

[5] Kalehuawehe, near the present Seaside Hotel location, Waikiki.

[6] The usual course with Hawaiian sport contests, awakening interest by curiosity.

[7] He ua, an expression which in this case is more likely to imply, “Ready, go!”

[8] A boastful taunt in reply.

[9] “Io-e,” Yes, in response.

[10] Mamala, the channel entrance of Honolulu harbor.

[11] Puuloa, Pearl Harbor.

[12] The oily nature of these nuts used in this way made them very effective.

[13] This is the name of Puniakaia’s pet uhu that came to his rescue, but it is also that of Kauai’s evil shark, or fish-god, that swamps canoes.

[14] Uhu, the parrot-fish.

[15] A generous appetite requiring eighty calabashes of poi and a like amount of pork to a meal.

[16] Seeking auguries of future events.

[17] Son of Wakea of ancient fame.

[18] The name of one of Kawelo’s brothers, but later shown as an uncle.

[19] Ohiki, the sand crab (Ocypode sp.).

[20] Aama, the rock crab (Grapsus sp.).

[21] Paiea, the soft shell crab.

[22] Opule (Anampsis evermanni); more probably opelu (Decapterus pinnulatus).

[23] Halahala, a reddish fish of the Uhu family, probably one of the Scaridae family.

[24] These varied yet similar names must be significant, indicating small, large, outward, inward, without food, wind-break, etc.

[25] As wai auau (bath water) to him; something he could revel in; enjoy.

[26] Like the wardings for thrusts in sword practice so were the points in the use of the war club. Kawelo had been taught its use in all defense strokes but one; this he now required.

[27] A premonition of an unfriendly reception of his message.

[28] Not a complimentary picture presented as his estimate of his son-in-law, Kawelo.

[29] The pandanus tree (hala), banyan like, has aerial roots, nature’s support for its heavy crown of leaves and fruit.

[30] Aalii (Dodonaea viscosa), a rather common tree in high elevations, of hard grained dark wood.

[31] Across the island, but more than its width in distance.

[32] Names of the four strokes of the war club.

[33] Treatment for a game cock to insure its success in a contest.

[34] This chant takes a taunting form for the failure to respond to his petition as the other god had done.

[35] Keolewa, the morning star.

[36] Very considerate antagonists.

[37] Perhaps it is the flood.

[38] Isle of lelua trees, figurative of numerous soldiers.

[39] Onionikaua, one of Aikanaka’s generals; lit., Let us contest.

[40] Wounded soldiers.

[41] This chant of Kawelo’s, highly figurative throughout, is a mixture of hopes and fears through the false reports that had been received of the conflict then raging.

[42] Kuahulu, another of Aikanaka’s generals.

[43] Proposed division of Kauai between Kawelo’s three generals, if success crowns their effort.

[44] In ridicule.

[45] Daring.

[46] More sarcasm.

[47] These several hakas are plays on the name Kahakaloa; lit., the long shelf.

[48] Shades of Milu, the under world.

[49] Thus modifying his glory, or fame.

[50] Boastingly confident.

[51] Puhola, to cook in ti leaves in a calabash with hot stones.

[52] Alina, injured or maimed.

[53] Cutting off of a pig’s ear marked it a royal reserve.

[54] If Kawelo had to have a giant opponent, he may as well have one worthy of the name.

[55] Referring to Kauahoa in flattering vein to win him over from antagonism.

[56] Of these five named celebrities, champions of their respective districts, Kawelo’s claim hails from recognition of his success at Waikiki over Kakuhihewa’s strong man.

[57] Perhaps realizing the tensity of the situation he is willing to wait for a later opportunity to announce his power.

[58] Recalling youthful cooperative acts for the pleasure of another.

[59] Wife of Kawelo, whose aid he invokes.

[60] Pikoi, an entangling weapon of oval shaped ball of hard wood, or stone, fastened to a small rope or cord.

[61] Kawelo’s courage revives at recall of first incident of their differences.

[62] Lama (Maba sandwicensis), a sacred wood of the temple; and Wiliwili (Erythrina monosperma), a very light wood, the tree flowering in spring before developing new season’s leaves.

[63] For joint-ruling; a magnanimous concession in a victor.

[64] Aikanaka disposed to admit his wrongful possession is encouraged by his priests, etc., to claim superiority and belittle his opponent.

[65] From the sudden humiliating shock.

[66] Ashamed on his wife’s account.

[67] Kawelo silences his enemies and they flee, leaving him conqueror.

[68] The prearranged signal of victory.

[69] According to custom “to the victors belong the spoils,” the new ruler divides the conquered lands among his brave warriors.

[70] Adjacent to Wailua, the principal township of old-time Kauai.

[71] Hanapepe, on nearly the opposite side of the island, not far from Waimea.

[72] In accordance with ancient custom the hospitality of a house to distinguished guests included rights of companionship with its fair sex.

[73] Pahapaha, a variety of seaweed.

[74] Polihale, at northern end of Mana, where a famous ancient temple of same name stands in ruins, a terraced structure unlike any other met with.

[75] “Once king, always king.” It was a recognized custom among the people that rank was not lost in an alii, though he lost all his possessions.

[76] A rebellion.

[77] This statement of having a large following is hardly in keeping with his extreme poverty conditions previously stated.

[78] To go and ascertain, rather than “come and see.”

[79] With Aikanaka’s residence at Hanapepe he seems to have made Koloa his place for temple service and sacrifice.

[80] Special virtue or power was doubtless supposed to prevail in dedicating a new temple with the sacrifice of a distinguished foe, else there were several established heiaus at Wahiawa, where the battle occurred that would have been more convenient.

[81] Kawelo probably expected a fear and consternation of guilt to possess his enemies at his resurrection.

[82] He first deals with his adopted son, the arch traitor and cause of the conflict.

[83] Aikanaka at last meets his deserts, and Kawelo becomes the undisputed ruler of the island of his forefathers.

[84] Keawenuiaumi, one of the sons of King Umi, by Kapukini, his wife.

[85] Kanoa was the name of the bowl or receptacle for the preparation of awa at the chewing and straining process, ready for distribution by the cups.

[86] Laamaomao, the Hawaiian Æolus, or god of the winds.

[87] Ku-a-Pakaa, Ku the son of Pakaa becomes the leading character in the story and life of his father, as in the case of Aiai-a-Kuula, and other Hawaiian stories.

[88] Kaula is the small islet to the southwest of Kauai, the most distant of the group proper.

[89] The names of these successors to Pakaa may be significant of their scheming characters, Hookele meaning a steerer; a director of a vessel’s course; one, Hookeleihilo being toward Hilo and the other Hookeleipuna being toward Puna, as if, possibly, to wean the king from his natural leanings toward Kona, his birthplace, as it was that of Pakaa also.

[90] The Ku days of the month were from the third to the sixth day, inclusive, of the moon, though the days in which the Ku kapu prevailed were the first three of the moon.

[91] Uhu, parrot-fish (Calotomus sandwichensis).

[92] This transfer of Lapakahoe, the favorite steering paddle of Pakaa, to his son may be taken as assignment of authority.

[93] Uhu, the parrot-fish (Calotomus sandwichensis).

[94] Kaili, the god of his father Umi, a feather covered image of supposed great power which became in time the war god of Kamehameha.

[95] An evident recognized signal indicating desired communication.

[96] Iwikuamoo, literally lizard backbone; a near attendant, one executing the orders of a high chief. Kuamoo, ancient name of the mountain paths, which usually followed the ridges, hence the lizard back term.

[97] Kakele was an ointment composed of coconut oil, or pounded kukui-nuts and fragrant herbs, with which to anoint the body.

[98] Kuapakaa seems to have been advised of the peculiarities of each of these appointed, rather than hereditary, chiefs, and treats them and their districts with sarcasm in his several chants of greeting as they pass him in successive order.

[99] This chief of Puna, “Sun of the East,” is given the proverbial term for the district where the sun rises—Hawaii’s eastern section.

[100] This name first appears as king of Hilo at the time Umi came to power and is said to have been the first king and district conquered by Umi, in retaliation for ill treatment while on a visit incognito. This chief could not have been that conquered king.

[101] Pakaa had taken his brother’s name for his paddle of authority, one meaning of which is, “paddle alacrity.”

[102] The first chant may be likened to a greeting, while the second is clearly that of a warning.

[103] Oopu, the fresh water fish, goby (Eleotris fusca).

[104] Lauloa, one of the varieties of taro.

[105] A gentle hint of the only probable way they would get back to Hawaii.

[106] A rather characteristic reply to denote superiority of intellect.

[107] Kahikiokamoku, an epithet probably of Pakaa’s for his efficient stewardship.

[108] The brother Lapakahoe detects traces suggestive of Pakaa that leads him to assume authority over the sailing masters, in hopes of further light on the object of their search.

[109] Here begin the local winds, by name, peculiar to the various districts of the different islands.

[110] Paha oli, chanting.

[111] No month by this name now appears in the various calendars of the different islands.

[112] Iwa, the man-o’-war bird (Fregata Aquila).

[113] Moi, a fine fish (Polydactylus sexfilis).

[114] Ina and wana, sea-eggs.

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

[116] Kahala, amber-fish (Seriola sp.).

[117] This successive order of months points it to the Hawaii calendar rather than to Molokai’s.

[118] A literal rendering of the names of this double crew is as follows: Look forward, Look backward, Rumor ahead, Rumor behind, Tumble out, Tumble in, Stand, Bail, Back cliff, Front cliff, The mist, The haze, Haughtiness, Windy day, Coral hill, Of the sea, Long koa, Short koa, Diligence, Satisfaction, Haste, Readiness, Stumbled, Hooked, Steer to Hilo, Steer to Puna.

[119] Pakaa’s successors, the canoe steerers.

[120] A rather remarkable presumption.

[121] This move of Pakaa’s was to gain time by keeping the others out.

[122] Laa appears to have been the ancient name of the locality in Puna now known as Olaa, changed likely through the reference to it on account of its famed kapas and fragrant herbs, as “o (of) Laa,” as shown in various traditions. In this same way Hawaii was first made known to the world as “Owyhee.”

[123] Wailau, a variety of kapa now unknown.

[124] Hinalea, a choice fish of the Coris family.

[125] This was the way of preserving food for use in times of war or on long ocean voyages.

[126] These months would range from mid November to March, according to Alexander.

[127] Olana, or Nana, translated as April, would be the March–April of the Hawaii calendar, but July of Molokai’s.

[128] Not identified as the morning star by this name.

[129] Braid or cluster the leaves of the ki plant to fringe the seines for certain kinds of fish.

[130] Usually the king commands; his wish is law; but here is a decided departure from custom.

[131] The Oahu-Kauai channel.

[132] Palm leaves have been recognized as peace offerings by hostile tribes, but in this case they become equally effective with the elements.

[133] Wager our shares. A share of fish, a kaao, was forty.

[134] “Put not your trust in princes,” or kings, is now Pakaa’s policy.

[135] Practically the control of the king’s interests, relieving him of its cares and responsibilities.

[136] Cord for braiding calabash or other nets for carrying burdens, from which it takes the name koko. Cord for fish nets is aha, and for fish lines aho. Some doubt prevails as to the kaula koko referred to, whether literally a “blood rope” or cord, or a piece of cord as used in making a calabash net, also called koko.

[137] Halialia, the rising of a fond recollection of a person is in this case a premonition.

[138] It is not clear why opposing warriors should expect to be called, as if in consultation, on reaching the battle field, and take it as a matter of shame or disgrace if they are not.

[139] This seems rather ambiguous.

[140] An unusual time and place for circumcision. Customarily it was a ceremony attended with a strict ritual temple service.

[141] Oloa kapa, name of small white kapas formerly put over the gods during prayers; also a gift to a child at time of birth. (Andrews’ dict.)

[142] These northern cliffs of Kauai, in olden time were famed as the scene of Hawaiian pyrotechnics on festive occasions, which consisted of firebrands of auhau or other very light wood being thrown from their heights to descend slowly ablaze to the sea at their base; the lightness of the wood and upward current of wind rendering a slowness of descent at times as to entirely consume the firebrand in mid air. This was particularly a sport of Kauai folk, and has occasional practice in recent years.

[143] The bards evidently liked to picture their alii as of such high and sacred rank that the sun should not smite them, nor the rain or wind touch them.

[144] Kahehuna is that portion of Honolulu about the head of Emma street, where the present Royal School is located.

[145] Nothing small, evidently, about a Hawaiian giant, any more than there was in the famous clubs of their heroes.

[146] Hau (Paritium tiliaceum).

[147] Koholalele is the name of one of the principal landings on the Hamakua coast of Hawaii.

[148] Mamane (Sophora chrysophylla), a hard and most durable wood.

[149] Koaie (Acacia koaia), a species of koa, much harder, and a choice wood for spears, paddles, etc. As a furniture wood it is susceptible of high polish and takes high rank.

[150] Lehua, one of the varieties of ohia (Metrosideros polymorpha) whose tassel blossoms in their season afford nectar for the birds and lei decorations for man and beast.

[151] Puniakaia, coveting fish, or given to fishing proclivities.

[152] Perhaps, Panuhunuhu (Callyodon ahula).

[153] Uhu (Parrot-fish) makaikai, sight-seeing; indicating a roving, sight-seeing uhu.

[154] Kaalaea, name also of a portion of the Koolau district.

[155] It is quite customary for children to address their parents or other relatives by name, rather than relationship.

[156] This probably has reference to hookupu, though that custom of giving gifts had a broader application.

[157] Rather summary punishment for a relative’s insult.

[158] Evidently “yours to command.”

[159] Described as “he hanapilo;” an uncomplimentary term, signifying putrid or bad-smelling.

[160] Oio, Bone-fish (Albula vulpes).

[161] Keaumiki and Keauka, favoring gods of the wind and tide.

[162] Kou, ancient name for the harbor of Honolulu.

[163] Sleeping Opele.

[164] Pokai (pronounced ko-ka-ee), a place in Waianae.

[165] Anahulu, a ten day period, as we speak of a dozen for twelve.

[166] Another deserting father’s token of identity.

[167] This line is ambiguous.

[168] Olelo pahapaha, the term for this chant is used here in more than the usual sense of boastful speech, for under such a color is the cunning plea for food.

[169] While the parents are not mentioned, a rare omission in Hawaiian story, this family of boys and girls belonged to Piilani and Laieloheikawai, already given in the story of Umi, Vol. IV, p. 242.

[170] Salted nehu (small fish) is to be understood as pickled, not the usually dried article.

[171] Makaia, rendered here as insulted, may also be given as having a grudge, in this case for an injury, which calls for vengeance.

[172] Ahupuaa, a division of land sometimes embodying several ili or smaller tracts.

[173] Kou (Cordia subcordata), a tree, now rare, furnishing a furniture wood of high grade from which calabashes and other food utensils were made.

[174] Hiialo conveys the impression of carrying one in a fondling manner, as a child in the arms of its mother. Hee, to lift up; alo, the front, or breast, hence, to carry in the arms and on the bosom. (Andrews’ Dictionary.)

[175] Milu, god of Hades who dwelt beneath the sea; an ancient chief noted for his wickedness while on earth. Hawaiian mythology has placed him lord of the lower regions to whose dominions departed spirits go. The realm of Milu is generally assigned to the west. (Andrews’ Dictionary.)

[176] Liula koili o Kona; literally, setting twilight of Kona, may be taken as a complimentary phrase to his lost love of Kona.

[177] To produce the corpse-like odor.

[178] The Hawaiian swing, as throughout Polynesia, was a single rope, or vine cord, on which was affixed the crosspiece for a seat, not the loop swing of modern introduction.

[179] The term by which this restoration to life was known by Hawaiians was kupaku, and several legends are cited as evidence of their belief therein, notably Eleio, Lohiau, Maluae, Mokulehua, Halemano and others.

[180] Name of the Manoa rain.

[181] Olelo epa; false, deceitful speech.

[182] The valley back of Honolulu, adjoining Nuuanu.

[183] The small valley in Nuuanu back of the Country Club grounds.

[184] Upper Ewa, above Pearl City.

[185] Between Ewa and Waianae; one of the resting places of Lohiau and Hiiaka on their journey from Kauai to meet Pele.

[186] Lehua, or ohia lehua (Metrosideros polymorpha).

[187] A more literal rendering of this appeal would be: “My husband, lie with me and if I have been deflowered my death will be a just penalty, but unless I am found defiled, don’t you kill me.”

[188] This brief version of one of Oahu’s popular legends omits much attending Kahalaopuna’s recovery and subsequent events wherein judgment was meted out to her slanderers.

[189] Another Hina story, and the popularity of the name finds its transmission from mother to daughter, an uncommon practice.

[190] The union of brother and sister for the maintenance of rank was a recognized custom, being above the law, for it is not shown as practiced among the common people.

[191] These were all accepted as proofs of recognition by the gods of the high kapu rank of birth, an alii pio being the highest but one of the ten grades or ranks of chiefs.

[192] A royal progress in olden time was known by its predominating red insignia.

[193] Moa, trunk-fish (Ostracion camurum).

[194] The recurrence of the names Olopana and Luukia, and the flood incident, prominent in the history of Moikeha (Vol. IV, page 156 of these Memoirs), again illustrates the free use by the bards of popular characters and plots for repetition in their stories.

[195] Strength, especially if combined with skill, ever called forth Hawaiian admiration.

[196] Gaining fame fed Kalaepuni’s ambitions for ruling power so that he sought to remove all likely opponents.

[197] This successor of Umi seems to have lost all his father’s power and strength of character.

[198] This act, showing courage and skill, has its counterpart in various traditions. In this case it materially aided his game of bluff.

[199] A story indicative of his great strength, aimed to advance his fame and interests, and intimidate the king.

[200] This memorial pile of king Umi, on the plateau of central Hawaii at an elevation of some 5000 feet, is remarkable in several features. It not only is the sole structure of the kind, of hewn stone, but isolated from habitations, the purpose or object of which is not fully known.

[201] A falsehood that Kalaepuni quickly took advantage of, as his successor.

[202] Evidently a period of quiet meditation induced sober second thought that called for priestly aid to strengthen the throne.

[203] Well digging was unusual among Hawaiians. Probably the only instance known up to the dawn of civilization in these islands, was the attempt by Kamehameha to sink a well near the south point of Hawaii.

[204] Olona, a shrub (Touchardia latifolia) that was cultivated for its highly prized fiber for twine and fish-nets.

[205] The channel between Maui and Hawaii.

[206] Fate seems to be coming the priest’s way, that should land the object of his prayers at the place designed for his demise.

[207] Productive valleys near Lahaina, Maui.

[208] Kupala, a vegetable root eaten only in times of great scarcity of food.

[209] The name indicates the incident, “canoes stuck fast.”

[210] Kalaehina, recognized as possessing great strength, is designated an aspirant for the kingship of Maui.

[211] A defiant act, desecrating any premises indicated as kapu, or sacred.

[212] Intimidating his opponents by feats of strength.

[213] Waianapanapa, dazzling water.

[214] Kalaehina becomes king of Maui, as his brother became king of Hawaii, through the hiding in fear of the rightful rulers.

[215] Kauai was noted for her celebrities, and the fame of her traditional strong men, her swift runners, her skilled astrologers and prophets, etc., form the theme of many chants and stories.

[216] King Ola was a ruler of Kauai remembered for his beneficent deeds for the good of his people, in roads, ditches, etc., and is said to have built the temple of Hauola in the Waiawa valley to commemorate his recognition as of royal lineage, for, like Umi of Hawaii, he had to prove his claim.

[217] It is noticeable in these writings how the sympathies are drawn on for beauty of face and form.

[218] Kalaehina, in self conceit, evidently rules by might, without thought of winning his subjects by a considerate course.

[219] The visitor naturally has the sympathy and well wishes of the residents, whose cause against an overbearing king he voluntarily espoused.

[220] “Brag is a good dog,” but the bluff to frighten his opponent failed.

[221] Kapakohana’s success in this close-matched struggle was in being able to drown his man without himself losing his grip under water. He perhaps had a diver’s experience, otherwise he took equal chances in going over the cliff together.

[222] This seems an unusual accepted certificate of death; but resembles Palila’s act of taking the jawbones of his three warrior antagonists as his trophies.

[223] Such modesty was deserving of some public recognition by Kamalalawalu, the restored king.

[224] An olohe was a robber skilled in the lua, able to break one’s bones in wrestling. They were said to be hairless, and to oil their bodies to lessen the chances of an opponent’s grip upon them. This one had the added faculty of cannibalism to his profession.

[225] A case of “discretion” being “the better part of valor.”

[226] To “break bread” with one was said to be a seal of friendship with some people; it may have been the impression intended in this case.

[227] Fancy the physical endurance for a fight of eighteen or more hours continuous, and to be dispatched with a war club in the end!

[228] Eyes were sacrificial offerings rather than shark bait, usually, and the departure seems strange in this case, seeing the body was carried to the temple for such purpose.

[229] To turn one’s bones into fish-hooks or other purposes was the most dreaded insult.

[230] Readers will have noticed in many cases, as in this story, the name of a person and a place to be the same. Kukuipahu figures in story as a king of Kohala and proves so in this case.

[231] Kanikaa, Kapunohu’s god in human form.

[232] Game of pahee, glancing a javelin kind of spear over a level course or track.

[233] The human passions predominate over his claimed god-like powers.

[234] Making the best of a bad defeat. This seems to be the usual course with not a few legendary contestants.

[235] Weaving nature’s phenomena into local tradition.

[236] A natural act, especially considering the prevailing custom of all dipping their fingers in the same poi bowl.

[237] Proverbial Hawaiian hospitality seems to have its limitations and observance of etiquette.

[238] Wiliwili (Erythrina monosperma), a tree of very light, soft wood.

[239] Kukui (Aleurites moluccana), the candle-nut tree, hence its name.

[240] Nothing small about the feats of Hawaiian heroes.

[241] This method of defining a land section, ili aina, has its counterpart in the story of Umi.

[242] Residents of Kohala speak of the divisions of their district as inside, the eastern, and outside, the western portion.

[243] Ilima district, probably so called from its drier section favoring the growth of this popular plant of the Sida genus, with its orange-yellow blossoms.

[244] This is one way of illustrating the force of air current from a spear’s flight.

[245] Rather a large number of scalps for one warrior’s belt.

[246] A severe penalty for the breakfast table insult; see application of note 8.

[247] Ahupuaa, a division or tract of land within a district which might embrace several ili.

[248] It is difficult to understand the writer’s viewpoint to reconcile the statement of his hero’s ability to handle a club which required 4000 men to carry it.

[249] Name of the highest mountain peak of the Koolau range.

[250] Kauai’s loftiest mountain.

[251] Niumalu, shaded coconuts would be one definition.

[252] These persons’ names are those of well-known localities in the Waialua district of Oahu, eastward of the Leilehua plain, at the base of the Waianae range.

[253] Kukaniloko was the name of the place set apart from the time of Kapawa as sacred, having special powers or virtues as the birthplace of the highest kapu chiefs.

[254] Halemano is famed through tradition as the headquarters of a cannibal chief of ancient time who, with a robber band, waylaid travelers to feast thereon, and ruled in terror for a season till he was sought and killed in a struggle by one in revenge for his wanton deed upon a relative.

[255] Expressions signifying the Hawaiian ideal of physical perfection.

[256] A very liberal supply of favorites, as the dog was to a Hawaiian.

[257] Pele and mahuna were choice scented kapas of Kauai.

[258] Pandanus blossoms, a creamy white.

[259] The blossoms of the lehua are feathery, and make a showy, bright red garland; a white species also exists. The lehua is Hawaii’s floral emblem, as the ilima is that of Oahu.

[260] The ouholowai was one of the famed scented kapas of Puna, and various legends identify it with Laa, now Olaa, as the special product of that locality. Its two sides were dyed differently.

[261] Pukohukohu was a noni dyed red kapa.

[262] Laenihi, a species of Iniistius.

[263] Dreading the sorcerer priest’s supposed power on possessing the mauna of a party.

[264] Nawahinemakaikai; literally, sight seeing women.

[265] Koieie, a plaything for floating in the rapids.

[266] Red, to indicate a chief’s distinction.

[267] A crier, kukala, one who proclaimed the orders of the chief; the ancient method of promulgating royal decrees.

[268] The recognized custom of hookupu.

[269] In accordance with the belief that the king’s demands were to be complied with in all cases.

[270] Addressing his wife and grandmother, implying they must care for themselves individually.

[271] Lele, ancient name of Lahaina, Maui.

[272] No refusal to the royal command in this case, as at Oahu.

[273] Maile (Alyxia olivaeformis), a fragrant vine with glossy leaves, in great favor throughout the islands.

[274] Uu maile, the bruising of the vine to rid it of woodiness and render it pliant for entwining into strands for wreaths, etc.

[275] Returning to her first love.

[276] The favorite surfing place of the whole district.

[277] Palaholo, an unrecognized plant, probably a running fern.

[278] A favorite poetic expression referring to the various channels between the islands of the group.

[279] Lauoho, not known as a vegetable, or article of food.

[280] The game of kilu was an evening entertainment in which the players, men and women equally divided, on two sides, throw an oblong cut gourd toward a goal for a certain number or prize, striking which gave the winner the right to choose any one of the opposite in the assembly as his (or her) companion, or other prior defined wager.

[281] Laka, god of the hula, generally, but here assigned to the volcano.

[282] Referring to her desertion of him in favor of Hua-a, the king of Puna.

[283] A section of submerged coast of Puna has a number of its trees growing in the water.

[284] Mokuola, Coconut Island, fronting the town of Hilo.

[285] Kumukahi, place of sunrise; literally, first foundation.

[286] Implying we are in a strange land, etc.; cold and friendless.

[287] Character of the northern portion of Hilo district.

[288] Recalling incidents of their first home life.

[289] A shore section of Waianae.

[290] That section of Ewa bordering on the western lock of Pearl Harbor.

[291] Pulee, his eldest sister.

[292] Nahu a kipepa ia, eaten sideways or on the edges.

[293] A game of “heads I win, tails you lose.”

[294] With all Halemano’s pleadings for the return of his lost love he was unable to secure it when offered.

[295] Or from the table of the king.

[296] Oo (Moho nobilis), the much-prized bird for its feathers for cloak work and kahilis of the ancient high chiefs.

[297] Kamalalawalu’s reminiscences indicate a warmth of affection hard to reconcile with her desertion of Halemano, now recalled with self condemnation as she realizes he is won against his will by a rival claimant.

[298] Making the most of his freedom by putting a safe distance between him and his captor.

[299] If this was a concerted step it seems strange they should miss each other in all their journeyings until reaching Kauai.

[300] The experiences each had undergone had unfitted them for the mutual love they once enjoyed, which was now only a memory.

[301] A formidable fleet to prepare in less than two months.

[302] Known also as Keawe-kekahi-alii-o-ka-moku; Kea-we-a-certain-chief-of-the-island.

[303] Keliiokaloa, the son of Umi who succeeded him as ruler of Hawaii.

[304] Known also as Kalapana, a son of Kanipahu.

[305] Konane, the game resembling checkers.

[306] Taking rivals one at a time till but one of eight hundred remained, without arousing suspicions, must have called for cunning strategy.

[307] Realizing the selfish, short-sighted policy in the wholesale slaughter of chiefs he had committed.

[308] Hina-moon-eater.

[309] Kahiki-honua-kele, foreign submerged foundation.

[310] Kaiuli, blue sea.

[311] Kaikea, white sea.

[312] Paoo, a small fish (species of Salarias).

[313] Hina-luai-koa, coral vomiting Hina.

[314] Ulua, a fish of the Carangus species.

[315] Kipapa-lau-ulu. Literally, “paving with breadfruit leaves.”

[316] Iwikuamoo, lit., lizard backbone.

[317] The wauke plant (Broussonetia papyrifera) was cultivated for the good qualities of its bark for producing the finest kapas.

[318] Kahala, the amber fish, a species of the Seriola.

[319] Mahimahi, dolphin (Coryphaena hippurus).

[320] Aholehole (Kuhlia malo).

[321] Kaneaukai, a popular god of fisher-folk.

[322] A mystic, moving, foreign cloud-land. To the Hawaiian mind, to go beyond the horizon was to sail into the clouds, lani; lewa, moving; kahiki, foreign.

[323] Lihue, the uplands of the Waianae side of Wahiawa, Oahu; a name rarely applied thereto of late years.

[324] Keahumoa was the plain before reaching the Kipapa gulch.

[325] Eyes of the paoo (a small fish of the Salarias species).

[326] The expression of head of a fish, or a pig, or a dog, etc., as commonly used, implied possession of the whole.

[327] Ulua, Cavalla (Carangus latus).

[328] Referring to his name.

[329] This party is referred to later as Namakaokalani, father of Namakaokaia.

[330] This outclasses any long-distance throwing of present day athletes.

[331] Given at the outset as Kauluakahai, the breadfruit of Kahai.

[332] Hanauma Bay, on the eastern side of Coco Head, was a favorite royal fishing resort.

[333] All localities had a special name for the various winds peculiar to each.

[334] The momoa of a canoe is the under part of the rear covered section.

[335] Experts in the lua, or wrestling, by a sudden strangle hold on their opponent were said to be able to break their bones in mid-air, ere throwing them to the ground.

[336] The cowrie shells of greatest value to Hawaiians in squid fishing were those of dark reddish hue, containing the attractive fire, as they called it, necessary for baiting the octopus.

[337] Old time Hawaiians had nothing they could hold as their own; everything they possessed was liable to seizure by one or another of rank above them.

[338] The frequent mention in tradition of these kapas of Olaa indicate them as treasurable products of high value. The Ouholowai kapa was made from the bark of the mamaki (Pipturus albidus), dyed differently on its two sides. The eleuli is described as a perfumed kapa, rarely met with.

[339] Even in ancient Hawaii the principle of setting a thief to catch a thief was understood and observed.

[340] Lying evidently came easy to this noted thief.

[341] This is considerably over twice the record depth by expert divers of the present day.

[342] The alleged “honor among thieves” was not a governing principle in this boy’s character.

[343] An ingenious way of guarding a sacred article, one safeguarding the other and both insuring protection.

[344] The reason of this strict kapu upon the axe of Umi is not shown, and is difficult to understand in connection with its limitations, whether as a weapon or a utensil.

[345] The crier of old time was called kuhaua; another term was kukala, which, by the former custom of auctions being announced by aid of a red flag and hand bell, became identified therewith.

[346] Pakaalana was one of the temples made famous in island history as a place of refuge for windward Hawaii. It was built before the time of Umi’s grandfather Kiha, and was destroyed by Kaeokulani, king of Kauai, in 1791.

[347] When it was a recognized right of the king to take whatever he desired of his subjects’ possessions, there would seem to be little need for expert thieves in his service, yet even Kamehameha, with all his good qualities, is said to have had one Kaikioewa as superintendent of this particular work, at the formation of his government.

[348] Rough treatment for napping after a successful raid.

[349] Many are the shark stories among Hawaiians. All the islands claimed one or more as the king of their waters, and the more notoriously ferocious it was, the higher it was esteemed as a god.

[350] Kaialeale, restless sea; sea in great commotion.

[351] The two sticks required to produce fire by friction were the aunaki that is rubbed into, of soft wood, and aulima, the one held in the hand. The process, or act of producing fire, was called hia.

[352] Opihi, a limpet (Neritina granosa).

[353] Pahoa, rendered here as wooden knives, was a dagger instrument; some were of stone.

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

[355] Uhu, wrasse-fish (Callyodon lineatus).

[356] Palani, surgeon-fish, a species of Hepatus.

[357] Nenue, rudder-fish, a species of Kyphosus.

[358] For a change from the usual Hawaiian story, Pamano is not reared by foster parents.

[359] A village in the district of Kaupo, adjoining Kahikinui; not the windward district of same name.

[360] A not uncommon Hawaiian practice.

[361] Hopapa, usually hoopapa, in its use here is more in the way of contention than arguing.

[362] These chants are all in hidden figurative language.

[363] Koolau’s reporting of the transgression of the king’s adopted son was not so much one of guardian duty as revenge; jealous vengeance.

[364] Fearing he will fare ill at the hands of Pamano should he obtain power, leads Waipu to fear a death penalty.

[365] Pamano is angry at his spirit sisters for their unfavoring chant.

[366] Premonition of death dealing.

[367] It is not clear who is referred to as Pokii, younger brother.

[368] A fragrant flowering shrub.

[369] The power of the spirit sisters to overcome the cutting power of the axe does not seem to have been merciful in result.

[370] An act of reconciliation.

[371] Restoration to life is a favorite theme in many legends.

[372] The ape leaf test for a human or spirit form is also used elsewhere, probably for its susceptibility to indicate injury.

[373] Not original. The occasion, method, and discovery, has its counterpart in the story of Hiiaka and Lohiau.

[374] The Kumulipo creation myth states that a god, half hog, was born in the fifth era. This may have been the foundation for the story of this fabulous creature, Kamapuaa, whose exploits led him to nearly all parts of the group, thereby becoming interwoven in many legends and local traditions of the islands. Fornander traces the tradition of this celebrity to the migratory period of the race, at about the eleventh century. Among those who arrived from “Kahiki” were the brothers Kahikiula and Olopana, who settled at Koolau, Oahu, where Olopana took Hina, the daughter of Aumu, to wife. Kamapuaa was the son of Hina by Kahikiula, and shows windward Oahu to have been his birthplace. At the end of a long life of marvelous exploits he is said to have departed for Kahiki.

[375] Kaliuwaa (the canoe leak) falls, at the head of a ravine of precipitous cliffs near Punaluu, Koolauloa, Oahu, is indelibly interwoven in tradition with this demigod.

[376] This is not the Olopana connected with the history of Moikeha. Nor is it clear that Kamapuaa’s uncle came from the Society Islands with which Moikeha and his relative are clearly identified.

[377] Kawau-hele-moa, chicken house dampness.

[378] The usual method of carrying burdens, especially in long distances, was to sling it on a pole to be borne between two or more stalwarts, the ends of the pole on the shoulders of each, forward and rear. Kamapuaa in his hog form, according to practice, would have had his feet tied together and the pole passed between his legs and carried suspended.

[379] Evidently a name song before his birth addressed to Hina, the mother.

[380] This eight-eyed monster is further credited with eight feet. The epithet makawalu (eight-eyed) is frequently applied in Hawaiian mythology to gods and chiefs, but is used also to indicate numerous, as on occasions of a person attacked by spearsmen letting their weapons fly thick and fast. Makawalu in the sense used here is all-seeing, wise.

[381] Father of Kamapuaa. By its connection here it may be inferred that Kahikilei was the father of Kahikiula.

[382] Connecting him with the major god Lono, as (Lonoiki) small, and (Lononui) great Lono.

[383] Kuu maka, my eye, is used here in the sense of onohi, apple of the eye.

[384] This is advisory to look to Kamaunuaniho for aid until he is placed on the altar; prophetic of his treatment.

[385] “And I only am left alone to tell the tale” is familiar in Hawaiian story as it was in the tribulations of Job. Makalii was the sole survivor in all his engagements.

[386] Hiwahiwa, a term of endearment; one greatly beloved.

[387] Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the eye of the god himself; to penetrate.

[388] Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a term given to an unblemished black pig for sacrifice.

[389] Ki (Cordyline terminalis), a plant of varied use in all households.

[390] These three lines might be rendered as “The Ki of Kikea, the young sprout of the white stem.” Either rendering is figurative.

[391] Kukui, candle-nut tree (Aleurites moluccana).

[392] The expressions here are difficult to understand and must have a different meaning from what they purport.

[393] Maka oioi is likely intended for ooi, a sharp, piercing eye.

[394] Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on her return from Kauai with Lohiau. Kamapuaa resembles her attitude on that occasion.

[395] The god of Haia and being Haia himself is difficult of interpretation.

[396] Olopana began to feel out of his depth without an advisory priest to interpret to him the will of the gods. His lack of success since imprisoning Lonoaohi, the one who had held that position, caused him to halt on locating his wily opponent, for authoritative counsel on the coming conflict.

[397] It is difficult to arrive at a clear meaning of the word lau to these several offerings to propitiate the demigod Kamapuaa. The adjective lau following the noun gives it a qualifying character readily understood in some things but not in all, as for instance: referring to the pig the term kumu lau, a sow, would apply, and the fish, ia, might be the lauhau. Had the adjective preceded the noun the word would then indicate quantity, 400, which would be natural in connection with idolatrous offerings, though even in such a case it is untenable that Olopana should augment his opponent’s forces with men to this extent, if at all.

[398] The names of these two sons of the priest signify, the striped hog Kapuaaolomea, and the sacred black pig, Kapuaahiwa.

[399] Pahoa is at the head of the Waianae valley wherein is situated the sugar mill of the Waianae Co., the shore section of which is Pokai, pronounced Po-ka-i.

[400] Anuu. This was the second or middle floor of the kapa covered structure of three platforms of a heiau, whereon the priest usually stood while conducting temple services. The higher space, termed mamao, was reserved for the king and high priest only.

[401] This may or may not refer to Tahiti.

[402] Smoke was the almost universal telltale, by its direction, of the result of conflicts in Hawaiian tradition.

[403] In this chant Kamapuaa arouses his opponent to prepare for the conflict, confident of his own ultimate victory.

[404] Strike at the head, the ruler, whose overthrow will cause many tears to flow through the loss of land.

[405] Kowea and Koea, referred to later, is probably the same chief.

[406] Opuaanuenue, literally “a rainbow cloud,” probably refers to Lonokaeho the chief, his opponent.

[407] The pukui or assembly of lesser deities make offerings to the supreme god.

[408] These are gods affecting one’s physical and mental powers in the sense of Keaumiki and Keauka being referred to at times as gods of the tides, ebb and flow. Ohumuhumu, conspiracy; Hawanawana, whispering; Kanikawi, sharp sound; Kanikawa, loud sound.

[409] Hoeu, to excite or encourage. Hoomalana, to throw away.

[410] Poo i lolea, a head that is scalped, is something unusual in Hawaiian story, an unknown custom.

[411] Lonoikiaweawealoha is shown later to be Kamapuaa’s love-making god, hence the controlling spirit over his physical powers enumerated.

[412] Palala, indicating gifts, a feast, tax, etc.

[413] Kumahumahukole, an epithet of sarcasm applied to his opponent; creaking and crackling, referring to his boastings.

[414] Kamapuaa here meets a foe with eight foreheads.

[415] Even weeds with name showing Kamapuaa relationship are called to his aid, as having supernatural power.

[416] A case of dog-man against hog-man power. While Kamapuaa is the lone representative of the swine tribe in the list of Hawaiian demigods there are several legends which seek to immortalize the dog with supernatural powers.

[417] Mostly grass, shrubs and weeds with which to clog the dog’s mouth.

[418] Pele, goddess of the volcano, and her Hiiaka sisters, of which there were eight, and five brothers, who presided over the destiny of Kilauea.

[419] While digging would be a correct rendition for kohi, it does not apply to a fruit that is gathered from the branches of the tree, not dug from the ground.

[420] Noni (Morinda citrifolia), an insipid fruit that was used only in times of great scarcity of food; cultivated as a dye-plant, and possessing also certain medicinal properties.

[421] Makalii, in this case the winter season, causing rank growth of all plants.

[422] Hopoe was said to be a woman that was turned into stone by Pele in a fit of jealous anger.

[423] This mele of Kamapuaa’s seeks to imply that Pele knew him only in spirit.

[424] This likely has reference to some bird traits or habits, there being no known birds of this name whose home at high elevations, like the koae, or bos’n bird, is in a region of cold temperature.

[425] Referring to the Kaliuwaa episode where his forces climbed up his body and escaped.

[426] Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the main road.

[427] Sore or inflamed eyes to which Pele is likened from her fires. The chant throughout is a series of irritating slurs.

[428] This is the first instance where the Hiiaka family name of Pele’s eight sisters is given to any of the brothers, and is a grave error.

[429] A case of love soothing the way.

[430] Lonomakua as Pele’s agent.

[431] Pele.

[432] Pohakea, a section of Kilauea.

[433] Thunder is frequently referred to as rolling stones in the heavens.

[434] This, then, would be the accompanying lightning.

[435] Referring to the Hilo rains.

[436] Volcanic eruption.

[437] Abbreviation of Kamapuaa, a not infrequent habit of the race with their names, not restricted to their stories.

[438] Hia was the term used for rubbing the two sticks aulima and aunaki together, producing a powder which became ignited by friction.

[439] Summary treatment for a discourteous act.

[440] The same Makalii that had escaped alone on several occasions to tell Olopana of his defeat.

[441] Aalii (Dodonaea viscosa), a medium-sized, common forest tree of hard-grained, dark wood.

[442] This is a play on the latter part of Kualele, a practice common to chants and meles; a poetic license.

[443] First use of this name in full, probably through his higher rank and claiming possession of Kauai. As an epithet it embodies nothing complimentary.

[444] Aimoku is rendered creator of the isles rather than devourer, as connected with volcanic origin.

[445] Nananuu, the place of offering in the temple, as was experienced at the heiau of Kawaewae, where the tables were turned on Olopana.

[446] Mahiki in the sense used here is thought to mean a leap, to indicate the proximity of the two islands, rather than Kauai being pried from Oahu.

[447] Kamapuaa here warns Makalii that he is an easy mark.

[448] Names indicative of various cloud formations, the latter “a large cloud standing close to the heavens.”

[449] The early part of this story locates this person with Olopana in Koolau, Oahu.

[450] Kahikiula, father of Kamapuaa, a reason for shielding him from certain death at the hand of his antagonist, as also to test him for recognition.

[451] This denial was probably based on the supposed death of Kamapuaa in the encounter with Pele.

[452] This is the first mention of the demigod having a brother. Kahikihonuakele, lit., muddy foundation foreign land.

[453] Reviving his brother by the lomilomi process, a rubbing, pressing method to relieve pain and bruises.

[454] Further insight in Kamapuaa’s family history. The failure of father and brother and subsequently the mother to recognize him shows he had assumed a form which they were unfamiliar with.

[455] “Their own mother,” a customary complimentary term, rendered more applicable in this case owing to the bond of relationship existing between the men.

[456] This throws light perhaps on a tendency in ancient times of falsely claiming or asserting kinship for the sake of personal gain.

[457] These two had been assigned to the uplands with Makalii, but are prepared to “eat humble pie” and own Kamapuaa.

[458] A complimentary, figurative name to sooth Kamapuaa’s anger; a play on Iliahi, the fragrant sandalwood.

[459] A condition that arises from the excessive use of awa, sacred to the gods.

[460] Ka ua kilinoe hau might be better defined as “the fine dewy rain,” or probably “the cold misty rain.”

[461] Prostrating at one’s feet is indicative of contrition for past wrongs, but the sitting on Hina and then trampling on them all shows Kamapuaa was not to be placated.

[462] An act of abandon; abject submission, appealing for forgiveness.

[463] Resuming his hog form he revenges his insults at the fisherman’s hands.

[464] This is the name of the god of dancers, represented by a branch of the ohia lehua, a species of ohia bearing beautiful blossoms. Laka, a god or goddess, was the presiding deity of the hula.

[465] Kaulu, born as a piece of cord, resembles the birth of Palila, of Mahinai, daughter of Hina and Kana.

[466] Kane and Kanaloa, two of the principal deities.

[467] The mythical hidden land of Kane.

[468] The hoa paio obstacles were kupuas, demigods, and ghosts. The Keaumiki and Keauka mentioned were gods of the tides, ebb and flow.

[469] The loulu palms were of two varieties, known as loulu lelo, or hawane from its nuts, and loulu hiwa.

[470] Makalii, a veteran in the heavens, credited in this case with more discerning power than Kane and Kanaloa.

[471] Ikuwa was a name of the month which differed on the different islands of the group in the olden time. Hawaii’s calendar placed it in October, Molokai had it in January, Oahu in August, and April on Kauai.

[472] The fore or index finger.

[473] A famous shark deity. The name lakee signifies circling or coiling as a serpent, and in its application to a shark may emphasize its size for flexibility.

[474] Names of his right and left hands.

[475] Moanalua, between Kalihi and Halawa, Oahu.

[476] Niuhelewai, near Kapalama, below King street, Honolulu.

[477] Haumea was a resident deity of Kalihi valley and vicinity, as testified by the traditions of the locality.

[478] The net of Makalii is from the story of Kila, son of Moikeha.

[479] This celebrity was one of Kamapuaa’s antagonists, as also Kualii’s.

[480] The named right and left hands again show their power.

[481] Vanquished, similar to the Kamapuaa story.

[482] Kualoa was a sacred land of high chiefs in ancient time; all canoes in passing recognized it by lowering their sails.

[483] Mokolii is the name of the small islet off Kualoa.

[484] Mai ka po mai indicates from very ancient time; at the beginning of things.

[485] The care and guardianship of children frequently fell to the grandmothers. Hawaiians rarely brought up their own offspring. At birth they were generally claimed by, or assigned to some relative, who became the makua hanai (rearing parent).

[486] Na-maka-o-ka-lani, the eyes of heaven.

[487] Ka-lua-o-palena, the second boundary.

[488] Huli-a-mahi, a not inappropriate name for a weapon; literally “search and dig,” though in a figurative sense; used in battle, it means “to overflow;” revolution.

[489] Judging by the name Komoikeanu, enter the cold, the rise must have been at quite an elevation.

[490] Olomana at seventy-two feet measured quite a giant.

[491] Flying through the air by aid of club or spear, is frequently used in Hawaiian story, a magical and convenient way of covering long distances.

[492] This is wide of tradition. Umi is the chief intended, not his son, both as to his connection with Piikea and battle in behalf of Kihapiilani.

[493] Sharks’ teeth were for war weapons, of which there were several kinds or shapes and lengths.

[494] This and the two following stories are versions of brief extracts from Umi, given in Vol. I, p. 178, et seq.

[495] This was the famed giant image watchman of Kauiki fortress; name also of the god decorated by Kamehameha upon his victory over Kahekili of Maui.

[496] Kauiki hill at Hana, Maui.

[497] Umi is the party intended, as shown in Vol. I, page 248.

[498] The history of Umi and of Kihapiilani differs from this story.

[499] This celebrity begins with peculiar birth, whose parents, Ku and Hina, figure prominently in Hawaiian story.

[500] These two names indicate opposite characters or dispositions, quiet and restless, or stay-at-home and wandering, reared by foster parents as per custom.

[501] Paliuli, the Hawaiian paradise.

[502] Circuiting districts, or even islands, for a wife without blemish forms the plot of many popular traditions, hence the well-known proverb, “Aohe puu, aohe kee, pali ke kua, mahina ke alo,” indicative of perfect form and open countenance.

[503] These names of the parents of Makolea, the discovered beauty of all Hawaii, are those of two lands and villages on the Kona coast of that island.

[504] Kakaalaneo, evidently a favorite subject of tradition. See the longer version in Vol. I, pp. 482–508.

[505] The pledging of a daughter was customary, but induced by various causes, fear, fame, political influence or personal benefit.

[506] Hawaiian chiefs fought for love of their chosen one as did the knights of old.

[507] The expression used here is to indicate the excellence and superiority of his ward.

[508] The girl makes her own choice, despite her parents’ plans.

[509] Weeping at the separation of home ties may be unusual when the object is to secure the most beautiful woman in the realm, but it is to be borne in mind they were leaving paradise.

[510] This pairing off of the guardian and foster parents is the apparent next step, as they were relieved of the care of their wards.

[511] When troubles come even the uncivilized seeks parental aid.

[512] Good looks gain him royal favor and offer of his daughter.

[513] Name indicating a beautiful fragrant flower.

[514] He was not to be thwarted in his plans to find his first love.

[515] Alaalapuloa, a low shrub.

[516] This appears to have been a favorite and successful stroke in attacks with the war club, a number of noted warriors having been slain in the same way.

[517] Kepakailiula was doubtless trained in all the arts of war, his successful spear-catching and bone-breaking by the lua method indicate this.

[518] This sympathy is for the innocent sufferers, the principal offenders having been disposed of, the introduction of the Kohala fiance was to change the mind of Kepakailiula from slaughter to peaceful consideration.

[519] It is said to have been a custom for the wife, daughter, or even granddaughter of the alii, or near female relative to step between contending forces to stay the conflict. Natural feminine sympathy and influence is thus shown to rule the savage breast.

[520] As conqueror he puts it under the rule of the king of Kohala.

[521] This move through fear of the growing power and fame of Kukuipahu may be likened to the treaties of nations today.

[522] The Kaunolu, Lanai, stay was on the up trip, next touching at Kahoolawe on the way.

[523] Realizes his star is in the ascendant, and accepts the situation.

[524] The king of Oahu takes a very subordinate place, as a penalty for his abject fear.

[525] The two tides, ebb and flow, are here likened to messengers of the king of Kauai, the current evidently running that way.

[526] This request reveals the status of Kakuhihewa under his abdication. He was still recognized with authority that would naturally be supposed belonged now to Kiinoho and Kiihele.

[527] Honuhonu was a wrestling game on all fours, not now understood.

[528] It is remarkable the fame accorded Kauai for its champions of strength, athletes, diviners, etc.

[529] This custom prevailed also in other than court circles. Famed as a warrior, husbandman, fisherman, this Beau Brummel was recognized as a desirable son-in-law.

[530] Implying a long spell of unconsciousness, which in the original gave indications of near death.

[531] Repeating an earlier contest between Aukele and his brethren.

[532] Exempting practically only those who are stone blind.

[533] Illustrating the abject power of ruler over subjects in ancient times.

[534] This story robs itself of the likelihood of any basis. To have been so offensive as to be an outcast from all the people would have been none the less so to the king in laying plans for his riddle contests, or other orders.

[535] This was the champion athlete of Kauai, known to some as Aiwohikupua, a high chief, who was on his way to Puna to win the affections of Laieikawai, at Paliuli.

[536] Kanaka wahahee, rendered literally would be “deceitful” man, but “conceited” is the truer term in its use here, i.e., representing himself other than his true self.

[537] A summary act for, possibly, an intended friendly caution.

[538] This is very Hawaiian-like, and at its repetition with his next antagonist the advice is followed.

[539] Kani-ka-pihe, ringing the voice of sorrow. Used also as an exultant term.

[540] This expression, made use of in several stories, would seem to indicate it as an accepted premonition of sure victory.

[541] Leaving the boaster, sarcastically, to his own conceit.

[542] Belittling each other in taunting fashion.

[543] Petitioning his gods for the double purpose of strengthening his own side and intimidating his opponent.

[544] His teacher discerns signs of fear, or waning confidence, and bids him to seize his opportunity.

[545] In accordance with his prayer.

[546] Aiohikupua’s skill has quicker recognition than at Kohala, seeing his fame had preceded him.

[547] Kihanuilulumoku, the dragon-god defender of Paliuli and protector of Laieikawai.

[548] Quite a fleet for the enforcement of a lover’s suit.

[549] Kahalaomapuana was the youngest of the Aiohikupua sisters who had been appointed guards of Laieikawai, of which she was the chief superintendent, hence the authoritative one to deal with all intruders.

[550] Chagrined at being thus thwarted in his plans he seeks to be avenged upon his sisters.

[551] This moo, or lizard-god, must have been of dragon character to have swallowed warriors by the score. The question naturally arises where the idea of mammoth lizard of Hawaiian tradition originates, seeing the only varieties of lizard known to the islands are of the skink and gecko species, neither of which exceed six inches to the tip of the tail.

[552] These messengers had the supernatural power of changing to the form of birds. Ulili is the Wandering Tattler; the other is not identified.

[553] Oo, the Hawaiian gardening implement of spade character.

[554] Kalahumoku, Aiohikupua’s supernatural dog-man defender.

[555] Lanipipili, one of the gods appealed to in the Kohala contest.

[556] Make hewa, rendered “defeated,” has in its use here the sense of uselessness of the attempt.

[557] Hokahoka, rendered here as ashamed, carries with it the sense of chagrin and meanness at having been fooled.

[558] Riddle and guessing contests of olden time were pastimes of much popularity and competition, and occasion of much betting on the outcome at the meeting of champions.

[559] A case of “heads I win, tails you lose.”

[560] Maauauwa, while peddler, in a sense as here given, is more a barterer of his own products.

[561] Mai-a-uhaa-lenalena-upena, literally, “Come, barter, the net is spread to-day.”

[562] Kuai make pono, literally, is to effect cheap or bargain sales, whereas the object in mind was for a ready, satisfactory sale.

[563] Isaac Davis, the companion of John Young, was known as Aikake, their nearest pronunciation of Isaac.

[564] John Young was universally known among Hawaiians as Olohana, the nearest they could get to “All Hands,” a nickname they applied to him from his boatswain’s call of “all hands,” for duties required of them, as on shipboard.

[565] “Cuss” phrases, the last meaning “Go to hell, you bugger.”

[566] Not near enough to the pretended English for recognition.

[567] This is the famous Lono of Hawaiian tradition, originator of the Makahiki or New Year’s sports and processional tax-gathering festivities.

[568] The King’s deputy, to act for him in all governmental administration; not as a premier (Kuhina-nui) to confirm royal acts, or edicts, a position originating with Kamehameha I. He is given in the legend of Lonoikamakahiki, vol. I, of Fornander Collection, p. 322, as Pupuakea.

[569] Referred to frequently as Kama, “Maui a Kama,” an apt phrase; contemporary also with Kakuhihewa of Oahu.

[570] It is coincident that two younger brothers of ruling kings should be alike famous as warriors, and qualified to administer their governments, contemporaneously.

[571] The natural preparations by regular servants of a royal household.

[572] Lono was evidently supposed to have provided himself with customary qualified attendants to administer to his needs. His anger at Pupukea, according to another version, was for not having the awa ready and food cooked as ordered, a duty in which he had had no experience; hence the unpreparedness.

[573] The narrator is relating an incident on Lono’s return trip from Oahu.

[574] This illustrates Pupukea’s inexperience as a cook. Nevertheless, his prompt actions in serving the king won him the admiration of Kama.

[575] The chicken accompaniment to awa was as a relish, counteracting the bitterness of the drink.

[576] Our, instead of your, is the complimentary Hawaiian form indicating mutual or joint interest.

[577] A proverb implying insignificance.

[578] This mele of return sarcasm likens stubby, mature Pupukea to the spherical breadfruit (ulu), first used in the game of maika (now stone) rolling, whence its name, that was capable of covering or clearing the length of the course, a prepared way on gently sloping land. Hence a dangerous opponent. Also, as the prickly leaved sugar-cane of Kohala that would hurt the mouth if eaten, so would Pupukea prove to be.

[579] More sarcastic banter between the deputies, which seems more likely than between the principals, as given in preceding volume, page 334.

[580] Lost his bearing; the Kona coast line was unfamiliar; the cliff caves of Kaawaloa disconcerted him, therefore he retraced his course northward to Kawaihae.

[581] Lei, wreathed or bedecked; synonymous with nani, beautiful Kohala; hence unprepared for warfare, and designating the men as but dwarfs (i-ka nuku), was further evidence of weakness in a contest.

[582] Judgment on the whole is given from a wrong impression of the two misjudged districts hastily crossed, as shown in the narrative.

[583] Opu ame ke poo; head and stomach; no hai, belonged to others. The seat of thought with Hawaiians was the stomach; and to be so misled indicated that some one else possessed his mind.

[584] This large canoe fleet resembles that of Umi in his invasion of Maui, and allowing for exaggeration in both cases, it indicates the largeness of war fleets in those days.

[585] Ua make, in the sense used here is more likely stunned, or injured, or feigning death rather than dead, as shown in the context. The word make has many definitions, and the anxiety of his relatives to have him covered instead of killed shows hope of possible rescue or release.

[586] Keu, exceeding; over and above; to excel, maalea loa, very cunning, sly, crafty, artful; gives the character of these relatives as having espoused the cause of Maui’s king to thwart his designs.

[587] Auwe, commonly an expression of grief or sadness, is here used as an exclamation of surprise, as at a sudden discovery; akahi no, etc., as though relieved from anxiety, the eyelids close, and the appetite returns.

[588] Ua pio, extinguished is the kolohe; mischief or trouble maker, under whose oppression destitution prevailed.

[589] The house is discovered, no ka, expression of surprise, as a fit dwelling place.

[590] Ia oe ae nei; flattering Kamalalawalu that the beneficent change is through his presence, hence the comforts of life and assurance of care for the future, as set forth.

[591] Secretion of one’s bones at death was the subject of greatest solicitude with Hawaiians, especially the aliis, lest an enemy secure them and disgrace his memory by using them for spear-points or fish-hooks.

[592] This sudden reversal of conditions is as though the speakers had a vision of a disastrous conflict, unless certain precautions were taken.

[593] Here, under pretext of preventing a means of escape of Lono’s army, pictured as fleeing wildly, they plot for Kamalalawalu’s utter defeat.

[594] Another trap for unsuspecting Kama, whose overconfidence rendered him an “easy mark” by designing men, directing him to a place the conditions of which were just the opposite to what was represented.

[595] Hawaiian custom in warfare was a prearranged affair, not a surprise attack; even the place of battle was usually mutually agreed upon. The summoning of Lono, was the declaration of war, probably his first rude awakening of the Maui king having broken the peace pact entered into on Oahu in his recent tour; otherwise he would not have been so far distant at the landing of Maui’s forces.

[596] Elua (two) lau (four hundred) mano (4,000), if this is to be taken literally is, twice four hundred four thousands, equal to 3,200,000, which is not at all likely, but may be two wings or bodies of 400 each, the mano having reference to that number in multitude. The writer mentions 32,000, but as shown above, the figures don’t agree.

[597] The aggregate of these four divisions makes an army of 400,000. No wonder the marching of such a body of men should raise dust clouds, and that the sight of them should make Kama’s heart sink with fear for the result to him of the conflict.

[598] In his surprise he turns to Kauhiakama to account for this wide variance from his report.

[599] Realizing the situation he has been led into by incorrect reports through misjudgment, he lays the responsibility of defeat, which he foresees, upon his brother.

[600] The kings meet in conference for mutual arrangement of the battle.

[601] The two generals, as champions of the contending armies, in assuming to settle the war question between themselves, had the compact been kept, would avoid slaughter through the wide difference in their numbers.

[602] In other stories, as here, the instructor accompanies his pupil in contests, as director or prompter in the engagement.

[603] Pupukea resents his tutor’s dictation in a forceful manner.

[604] A waiho iho la; he simply lay there, apparently lifeless. Some did not think him dead (a oi make; a oi, for aole or aohe), but boastful Makakuikalani considered him done for.

[605] Umauma naha ko’u; means extreme hunger is mine, therefore he calls for his portion of food.

[606] An act of self-laudation; his remarks imply it also as protective in case of attack, as if he had a premonition of such a possibility, though he considered his opponent dead.

[607] The possible happens, and the wooden calabash on the head as a helmet proves his death-trap, for, according to another version, Pupukea’s blow drove the bowl down over his opponent’s eyes, after which he was easy prey.

[608] Again Pupukea resents his tutor’s instruction in the boastful reply.

[609] Ila, a dark skin spot, may in this case refer to Pupukea’s brown spear whose repeated (kukai) success is giving him (ke hele nei) fame.

[610] The contest between the generals then was but preliminary to the battle which was entered upon savagely, so that the Maui forces fled to the shore for a means of escape. But the dismantling of their canoes forced them to board them “as is,” only to be sunk and drowned or killed.

[611] Kepoiamalau, literally, the-leaf-covered-outrigger, signifying the dismantled canoes under cover of coconut leaves, or mats; “broken reeds.”

[612] Aupuni okoa, which in modern usage signifies entire kingdom or government, more likely refers to the division or district, ruled over by king or chief; the contest and many men, implies added forces from other sections, i.e., he was able to cope with the army of a district even though increased by numerous allies.

[613] Wai auau, bath or bathing water. This phrase in a spear contest—or other practice fraught with danger, as often met with in Hawaiian story—implies that it was his or their delight; in the crux of which he was not only cool and unexcited, but, thoroughly enjoyed it.

[614] Known also as Kalaniopuu, and Kaleiopuu, the king of Hawaii at the time of Cook’s discovery of the islands.

[615] Ignition through swiftness, as a meteor.

[616] Lau, four hundred; six lau a oi aku, is 2,000 and over.

[617] To no other than divine power could such a charm against injury be attributed.

[618] Na’u ia ala. Kekuhaupio claiming the stone is a victorious taunt, while the reply of Oulu meant it for him decidedly.

[619] Another case of single opposing champion’s contest deciding the fate of contending armies.

[620] Known also as Peapea Makawalu, the latter appellation, eight-eyed, implied that he was all-seeing; wise.

[621] Kahekilinui, the great Kahekili, this is to distinguish between the two kings of Maui of that name, one, of about the close of the 14th century, the other, son of Kakae, the more famous son of Kekaulike, contemporary with Kaleiopuu and Kamehameha.

[622] Mea ole, mere trifles; they were as nothing.

[623] Kuka, consult; a conference of state.

[624] Ninau, questioned, or sought the advice of his priests.

[625] The priests advising non-compliance to the mandate based it on the ground that they thought Oahu able to maintain her rights. Aole ou hemahema, you are not destitute; you lack nothing.

[626] Kulaokahua, the level section between Waikiki and Punchbowl.

[627] Ualakaa, Roundtop, at entrance to Manoa valley. His course carried him by the mountain path at the head of the valleys from this point to Nuuanu, about Wyllie street.

[628] Waolani, the upper part and small valley above the Country Club, Nuuanu.

[629] Pani, in this case a hindrance to the army’s advance; to stay the proceedings, there he stood, defiant.

[630] Hahai aku la; he gave chase. On catching Kahahana’s men he crushed them (haihai—i ka lima) in his hands.

[631] Poe, the company or large body of men; the main body of the army.

[632] Here again is the wai auau, or enjoyment of Peapea as if bathing.

[633] On the principle “to the victor belongs the spoils,” Peapea claims the famously beautiful wife of Kahahana for himself.

[634] All traditions referring to Kekuapoi agree in loud praise of her rare beauty in face and form. Aohe ona lua. She had no second, i.e., there was none to compare with her.

[635] Kahekili is determined not to be robbed of his legitimate spoils of war, according to the usage of those times.

[636] Death trap, consisting of boards to shield his assailants each side of his pathway, behind which they stood to cast their weapons at him. A sort of “run-a-muck” procedure.

[637] Passing safely through their midst, and holding Kekuapoi by the right hand, they come into the king’s presence.

[638] This somewhat historic series unfortunately presents several incidents in the life of Kamehameha not borne out by facts in the case, notably the account of his early arrival at and conquest of Oahu, and the length of his reign. Pihana and possibly other celebrities are also tinged with like inaccuracies. The collection, as gathered, is therefore presented as illustrative of Hawaiian narrative literature pure and simple, irrespective of wide variance from known facts, without attempt to alter or amend such to agree with the historical record.

[639] Kalaiopuu, known also as Kalaniopuu, was the ruler of Hawaii at the time of Cook’s discovery of the islands, in 1778.

[640] Kiwalao and Kamehameha were first cousins.

[641] “Your lord” refers to Kiwalao.

[642] Kamehameha’s first battle for the throne.

[643] This refers to Keoua of Kau and Keawemauhili of Hilo, who accompanied Kiwalao with the remains of Kalaiopuu to Kona for burial.

[644] Keeaumoku was one of the four principal chiefs of Kona at that time.

[645] Kekuhaupio belonged to Keei, Kona, and was reputed to be the greatest warrior of his time.

[646] At this place, Honaunau, is the most famous “city of refuge,” which is still in a good state of preservation, its temple and enclosure having been put in repair some ten years ago.

[647] This first victim of an authorized skirmish was placed in sacrifice upon the altar at Honaunau by Kiwalao, thereby assuming the responsibility of the war.

[648] These four named, as also Kamanawa, mentioned later, were the most powerful chiefs of Kona, all of whom espoused Kamehameha’s cause.

[649] Leiomano, not leiomanu, was a small shark-toothed weapon, termed by some a dagger, though its use seems to have been with more of a saw purpose than a thrust.

[650] Kamehameha’s second battle, pitted against the forces of Keoua of Kau and Keawemauhili of Hilo, resulting indecisively, was in the windward section of Hawaii, not in the southern district of Kau, for on his defeat Kamehameha fell back upon Laupahoehoe.

[651] Kaua awa is virtually “bitter war,” and may or may not have been caused by excessive rains, suggested by a division of the word into the phrase ka ua awa, though in fact this would be misty rain.

[652] Kamehameha’s famous mamalahoa law was given by him after recovery from his serious situation and the capture of his assailants, when he uttered this decree to protect them and their people against the penalty, of the then law, of stoning to death.

[653] This refers to the famous saying, “The old men and women and children shall lie in safety on the highway,” which antedates the mamalahoa decree several generations.

[654] The incident here referred to is given in the sketch of Hema, a few pages further along.

[655] There had been raids on Maui by Kamehameha’s forces on two or three occasions previous to this battle of Iao valley.

[656] Kalaikupule, known also as Kalanikupule, a son of Kahekili.

[657] Kepaniwai, the water dam.

[658] Kauwaupali, the precipice climbers.

[659] Alexander’s Brief History says of this war with Keoua that “two bloody but indecisive battles were fought near Paauhau, Keoua falling back to Hilo, while Kamehameha recruited his losses at Waipio.” On Keoua’s return to Kau from this engagement, by way of Kilauea, a large portion of his army was destroyed by a volcanic eruption of cinders and sand. This took place in November, 1790.

[660] Koapapaa, parched warriors.

[661] This famous heiau, which takes the name of its location, was finished in 1791.

[662] The two emissaries sent on this mission were Keaweheulu and Kamanawa.

[663] The native historian Kamakau says Keoua was killed by Keeaumoku with a spear as he was leaping ashore to greet Kamehameha.

[664] Keoua and others were said to have been offered up as sacrifices at the Puukohola heiau, in celebration of Kamehameha’s victory.

[665] This was a sea fight from a fleet of canoes and one or two small vessels off the Hamakua coast in which Kamehameha’s men, aided by some foreigners, with firearms and a mounted gun, won the day over the combined Maui and Kauai invaders. The flame from the mouth of the cannon in this action gave the name of “the red-mouthed gun” to the battle.

[666] Kahekili, king of Maui and Oahu, and Kaeo, king of Kauai, had joined forces for the invasion of Hawaii to overcome Kamehameha’s rising power. Not being under the sway of Hawaii’s king they could not be termed “rebels.”

[667] This is an error. Kaieiewaho is the name of the channel between the islands of Oahu and Kauai. The battle that was fought on Oahu that ended at the pali, is known as the Battle of Nuuanu. This occurred in 1795.

[668] Kauai was not a conquered island and did not come under the sway of Kamehameha by this Oahu victory, for the following year he was twice thwarted in his intended invasion of Kauai, first by the refusal of Captain Broughton in the Providence to assist him with arms and ammunition; and again, two months later, in attempting to cross the channel a storm arose which wrecked many canoes and drove the rest back to Waianae. Kauai was ceded to Kamehameha by Kaumualii in 1810.

[669] This account precedes the Battle of Nuuanu.

[670] Kapua, at Diamond Head point, Waikiki.

[671] Ten warriors to oppose an army of three hundred and twenty men, shows this to be very much of a partisan story.

[672] Puowaina, Punchbowl hill.

[673] Maemae, above Judd hill, Nuuanu valley.

[674] Waolani is that section of Nuuanu valley on the north side, above the Country Club.

[675] “A pau kuu auau ana i ka laau a Hawaii” is the figurative expression again of “bathing” enjoyment in exercising with weapons.

[676] Four months after the Kauai failure Kamehameha was called to Hawaii by the Namakaeha rebellion, which he quickly subdued, capturing the rebel chief whom he sacrificed on the altar of the heiau at Piihonua, Hilo.

[677] These were the four principal chiefs of Kona that espoused Kamehameha’s cause at the outset. See note 11.

[678] Mamalahoa, known as Kamehameha’s beneficent law. See note 15.

[679] Maumae was also the name of a heiau that stood on the right hand, or southern, side of Palolo hill at entrance of the valley.

[680] Iliahi, sandalwood (Santolum freycinetianum).

[681] This is a grave error. Kamehameha’s reign, from his victory over Kiwalao in the battle of Mokuohai, in 1782, till his death in 1819, was thirty-seven years.

[682] Kamehameha I died May 8th, 1819.

[683] Liholiho came to the throne on the death of his father as Kamehameha II, at the age of twenty-two years.

[684] The Kekuaokalani rebellion was in defense of the ancient kapu system which the new king had thrown down with the abolition of idolatry.

[685] Aikapu was not only the eating apart by husband and wife, but it included restrictions upon women on many articles of food which the men were free to indulge in.

[686] Ainoa was to eat free from all restraint; a release from kapu.

[687] Kaahumanu, the favorite queen of Kamehameha I, and appointed premier of the kingdom shortly before his death.

[688] Narrow quarters this for an encounter of forty or more men against two.

[689] In this as in other incidents the decree of a death penalty seems to have been applicable only to the common people, for in many cases, as here, it states that if a chief be the culprit he shall lose his lands as the penalty, thus making one law for the rich and another for the poor.

[690] Gloried is given here as a definition for the phrase he wai auau ia, literally, “it was bath water,” i.e., something he fully enjoyed, or delighted in.

[691] “No land, or island,” refers to a collective body of men of a land division, or of an island.

[692] Pakaka was that portion of Honolulu below Queen street now known as Allen & Robinson’s, formerly James Robinson’s, the “White man Jim” referred to.

[693] A kuia stick was a war weapon, said to be a cross between a long dagger and a short spear.

[694] Makua is one of the most western valleys of Waianae, a section which was the traditional home of the olohe, or professional robbers, whose skill as bone-breakers was the secret of their success.

[695] Thence, for maila aku; maila an abbreviation of mai laila, from thence.

[696] Hoi maila, returned.

[697] Inamona, kernels of roasted kukui nuts, a table delicacy.

[698] Limu, a variety of seaweed (Algae).

[699] Young taro leaves called luau when cooked, hence the name given to Hawaiian feasts, which would not be complete without a supply of that commodity.

[700] Mau, name of a region on the sides of the mountain next below the waoakua (dwelling place of the gods); also called waokanaka, place where men may live.

[701] Niuhelewai is the name of the locality of the Palama cane field between the Fire and Pumping stations.

[702] Kolekole is the name of a pass in the Waianae range of mountains.

[703] A little short of four feet, English measure.

[704] Not so like a forest section in these days.

[705] Bands of professional robbers infested the lonely places of travel throughout the islands in the olden time, some of them as lawless bands on their own account, others again in the interest of a chief who would thus enrich himself by impoverishing his neighbors.

[706] This was likely a pikoi, an elongated ovoid weapon of stone, or hard wood, at the end of a cord, to entangle an opponent on being thrown.

[707] Iron spades, oo hao, were unknown in the robber days of Hawaii. This iron implement is an introduction of civilization to take the place of their wooden spade of kauila, uhiuhi, koaie and such like hard, close-grained woods.

[708] Mahiki, the traditional mud lane of the Waipio-Waimea road.

[709] Neneleau, sumach (Rhus semialata).

[710] This series of Lahainaluna School papers is presented as written, without liberty taken therewith of alteration for facts, or for completion of several unfinished. They afford interest and some value as the natural product of Hawaiian pupils, as compositions on the various subjects assigned them. It was through just such a method that the material for the original history of these islands was secured, and by the same school, some twenty-five years earlier.

[711] Bones of Pele. This is the name of a hill near the shore, to the south of Kauiki.

[712] Oopus, gobies (Eleotris fusca).

[713] Offerings for the god.

[714] An image in human form.

[715] Opule (Anapses evermanni).

[716] Ha, a water course or trough.

[717] Fish thrown aside was afterward taken and offered up as a sacrifice, being the “first fruit” of the ha or trough.

[718] Apua, a wicker fishing basket, somewhat bell-shaped.

[719] This islet lies in the channel between Maui and Kahoolawe, its surface but a few feet above the water.

[720] Better known now as Maalaea, the western landing for central Maui.

[721] Na-maka-a-hua, so divided, becomes “the eyes of Hua.”

[722] Known generally as Olowalu, adjacent to Lahaina on the south.

[723] This is a familiar plot in several Hawaiian legends, the origin of which may be traced to the story of Paao.

[724] This portion of the story is largely an adaption from the legend of Hamanalau, while the next section, relating to Haupu, belongs to that of Kana, in preceding volume, p. 448, but with a new ending.

[725] An ancient proverb referring to an early king whose wickedness won him the detestation of his people, who therefore let his body lie where he fell that his bones bleached in the sun and rattled in the wind.

[726] Pa’upa’u, intensive of pa’u, to cease; to break off, or make an end of.

[727] Names of places or persons were often given from some connecting incident.

[728] Hawaii’s earliest antiquarian writer.

[729] Various localities seem to claim title to a place of refuge for safety, but none with the fame or distinctive features of Hawaii’s two, at Waipio and at Honaunau.

[730] Ulei (Osteomeles anthyllidifolia), a fine-grained hard wood, furnishing choice arrows or small spears.

[731] Lehua (Metrosideros polymorpha), a variety of the ohias, a good serviceable wood.

[732] Akia (Wikstroemia foetida), a low shrub.

[733] Koa—small-leafed—(Acacia Koa), a forest tree furnishing an excellent cabinet wood.

[734] Maile (Alyxia olivaeformis), a fragrant twining shrub, much used for leis and decorations.

[735] Pala fern (Marattia Douglasii). The peku hoki (mule kick) variety has not become so known.

[736] Guava (Psidium guayava), of wild growth on all the islands.

[737] Rat’s foot (Lycopodium cernuum), a desirable evergreen for house decoration.

[738] Turkeys were introduced from Chile in 1815 by Captain John Meek.

[739] No ka pili haole, an expression implying a leaning towards, or preference to, the foreigner.

[740] The writer is astray in his chronology, as the time of Kamehameha II, when this essay was written, was just about fifty years. The figure given was most likely his informant’s age.

[741] Kahinalii, in ancient tradition, is identical with Nuu, in the time of the Deluge, though the sex is here changed.

[742] Kanehoalani, also, was the Luanuu of that time, “from whom the Hawaiians and Tahitians are said to have sprung.” Polynesian Race, vol. I, p. 60.

[743] This name figures prominently in Hawaiian mythology, not only as a brother of goddess Pele, acting with, or apart from her as a volcano deity, but also as a shark deity of dreaded power.

[744] Literally, the wheel of the heavens.

[745] Hapakuela, a place not now known by this name.

[746] Here again the sex differs from the records. Laka is given in the Kumu-uli genealogy as son of the first man. The name is conjured with among the deities as god and goddess of the hula.

[747] Menehune, here given as a son of Wahieloa, is also said to be a son of Lua-nuu, traditions of whose descendants in various parts of the Pacific are vague and conflicting.

[748] The Ulu genealogy shows Wahioloa as the father of Laka, but the wife and mother is given as Koolaukahili.

[749] Pelekumulani is a new name among celebrities of that time.

[750] Tradition credits Pele’s first landing on these islands as at Puukapele “Hill of Pele,” on Kauai.

[751] Oahu should resent this slight to her traditions, as Pele is said to have made two attempts to locate on this island before testing Molokai.

[752] One version of the story of Ualakaa, whence its name, “rolling potato”, credits its fame to the time of Kamehameha, when during his residence on Oahu he had the whole slope of this spur of the Manoa range planted with potatoes which, on being dug from the ground, when grown, rolled down to the bottom of the hill and were there gathered.

[753] Laina hill (Puulaina) is to the northwest of Lahainaluna, and is of 647 feet elevation.

[754] Eeke, or Eke, is a summit crater of the West Maui mountain range; is some 4,500 feet high, back of Waihee.

[755] Lihau is the mountain top back of Olowalu.

[756] Maunahoomaha, literally, rest mountain.

[757] The name of strong trade winds when they break over the mountains at Lahaina; ofttimes destructive.

[758] The islet in the Maui-Kahoolawe channel.

[759] Makole-ulaula, an epithet applied to Pele.

[760] The ancient name of Maui’s famous crater, which means “rays of the sun,” and it was these which the demigod Maui snared and broke off to retard the sun in its daily course so that his mother might be able to dry her kapas.

[761] Hee-hee, to melt away, to slough off, to disappear.

[762] No demigod of Hawaii figures so prominently in Polynesian mythology as does Maui, nor the hero of so many exploits throughout these islands. This will account for the various localities claiming to be his birthplace.

[763] Waianae, as also other places dispute this claim.

[764] Uhu, parrot-fish (Calotomus sandwichensis).

[765] Makamakaole, friendless; without relatives.

[766] This act indicates they recognized the godly character of the child.

[767] Moemoe means to lie down to sleep. This is a name given to the sun’s rays which he finds at the cave.

[768] Haleakala, house of the sun, was formerly Alehakala. See note 8, preceding story.

[769] Peeloko, hide within.

[770] A point on the shore north of Lahaina.

[771] Still referring to the rays of the sun at its setting.

[772] Literally, stone of the mountain woman.

[773] Aina, personification of the moon, appealed to.

[774] This has reference to his learning how fire was produced.

[775] In whatever way these islands originated so was Kekaa’s origin.

[776] This must then have been earlier than the recognition of Lele, as the earlier name of Lahaina, for Lele is the name given at the introduction of the breadfruit.

[777] Given in tradition also as Kakaalaneo.

[778] Kaululaau, son of Kaalaneo.

[779] Trying out oil, as was done in Maui’s whaling days.

[780] A place, likely, to which the dead whales were brought as a protection against the voracious sharks of those waters.

[781] This was the vicinity of several bloody battles, that doubtless left their toll.

[782] This is one of the supposed provinces of the aumakua or ancestral deity.

[783] Nowhere else is the idea presented of the souls of the lopa—the low farming class—being admitted to the same realm as those of the chiefs. On the contrary, lacking aumakuas to aid them, their spirits were doomed to a wandering, friendless sphere.

[784] Welehu, the month of November of Hawaii’s calendar. It differed on the other islands.

[785] The famous fortress and successful safeguard of Hana from several stubborn Hawaii invasions.

[786] A division in Hana district to the south of Kauiki takes this same name, Hamoa.

[787] Kaihuakala, lit., the nose of the sun, is the mountain peak, 2,458 feet elevation, in the Aleamai division of Hana.

[788] Kahaule or Kahaula, is the clump of hills just back of Hana village.

[789] Nuu is the landing of a division of same name in the Kaupo district.

[790] Name of a division of Kaupo eastward of Nuu.

[791] Name of a large tract of land in the adjoining district westward of Nuu.

[792] A hill in the vicinity of Waikapu, West Maui, takes this name “Puuhele.”

[793] Name of a large division of the Hana district.

[794] Kahiki, foreign; from abroad.

[795] Kaena, the northwestern point of Oahu.

[796] No place of that name now known in Hana.

[797] Peapea, a celebrity in the time of Kahekili.

[798] Pueokahi is the name of the harbor of Hana.

[799] This has no connection with other stories of Pumaia and Wakaina.

[800] The club was evidently used to suspend calabashes from. In the absence of shelving in a Hawaiian house, all food, etc., to be kept out of harm’s way was suspended by cord or net.

[801] Ape, largest species of the genus Gunnera petaloidea.

[802] An owl deity.

[803] A shipping point of central Maui in early days.

[804] Akolea, a species of fern (Polypodium keraudreni ana).

[805] This identifies it with Lanai, for Kaululaau was the son of Kakaalaneo, the king of Maui, who banished him for his wild pranks.

[806] The harbor on the northern shore of Lanai, off the eastern point of which is a detached rock known by the name of “Puupehe”, the legend of which does not connect with this story.

[807] This is the same name given the shark which took his line and is to be considered his guardian aumakua.

[808] Mauimua, first-born, or elder Maui.

[809] Mauihope, last, or after Maui.

[810] Mauikiikii, “Swollen, or hair-dressed Maui”; the word kiikii having these two meanings. In olden time to paint the hair over the forehead white received this definition.

[811] Mauiokalana, “Maui of the float”; buoyant Maui. This, the youngest of the brothers, is the famed Maui of Polynesian tradition.

[812] This name divided tells its story, Ka-alae-hua-pi, “the stingy alae”, from its reluctance to impart the knowledge of the source of fire.

[813] Hamau, “silence”. Name also of a species of the ohia.

[814] Hooleia, one definition of this is “denial”; refused acknowledgment of.

[815] Ka-mau-oha, the enduring branch, or stock.

[816] Kaaiai, the brightness.

[817] One of the national traits often put to the test in olden times. Sport, or other contests without betting, was almost unknown.

[818] Eha mua akahi, i.e., got in the first blow by winning all his opponent’s property.

[819] Puehu, rendered here completely, conveys the further idea of the whirlwind character of Kaaiai’s loss.

[820] These names of the canoe owners have reference to the occasion, viz.; Liuliu, shortly; Makaukau, ready; Aumai, swim hither.

[821] This was termed his maunu (bait), a necessity for the priest in seeking the acceptance or recognition of a deceased person by his ancestral spirit (aumakua). Also in sorcery, to the anaana or praying-to-death priest, one’s maunu was looked upon as most efficacious.

[822] Box, or coffin, brings this to modern times. In former days an old canoe or section thereof served the purpose, as found in some ancient burial caves.

[823] Not all bodies were prepared for burial in this manner. Some were laid full length in a basket formed of a plaited coconut leaf.

[824] The provisioning of a corpse with supposed needed supplies bears out the idea of their belief that the soul at death goes out and wanders on, seeking friends and living much as in the present life.

[825] Secret burial was the rule for the preservation of one’s bones, hence the care that even the traces of dirt removed should not reveal a place of interment.

[826] Under-house burials were probably chosen as a security, though instances are known where affection was the prime motive.

[827] Claiming the services of their aumakuas for companionship and direction in the spirit-world lest he wander aimlessly alone.

[828] This bears out note 3. The position of the body at burial pointing to the west was said by Fornander to indicate a general belief as to its being the direction of the original home of their gods and ancestors, whither their spirits would depart.

[829] Tradition points to the general respect of the trust imposed on the caretaker of such places; to betray their trust, it was believed, would be followed by dire consequences.

[830] Both of these places are on the western shore of Maui, Kekaa being not far distant from Lahaina, and Kamaomao on the peninsula.

[831] Another point in the belief of life after death being much the same as in this world.

[832] Guides in the form of aumakuas (ancestral gods) and unihipilis (familiar spirits).

[833] The owl was one of the most popular objects possessing aumakua attributes.

[834] These various Soul’s Leap localities make provision as the point of departure for the soul at death in its leap to find its aumakuas for guidance and companionship, or failing such, to descend to the realm of Milu.

[835] No’a, the game of hiding a stone under a cloth or piece of kapa.

[836] The ohelo (Vaccinium reticulatum) grows at high elevations, and is familiar to volcano visitors; it produces a fleshy berry, which in ancient time was held by Hawaiians to be sacred to the fire-goddess Pele as a propitiatory offering. Queen Kapiolani, in her memorable visit to the volcano of Kilauea in 1824 to defy Pele and break down the superstition and dread of her race, among other things ate of these ohelo berries, hitherto held sacred.

[837] Kahiki, abroad; foreign.

[838] This introduces a new sister in the Pele family.

[839] A familiar mythical cloud land supposed to exist to the west, some three days sail from this group.

[840] This is a familiar traditionary character from one of the earliest of Hawaiian legends. See Fornander Collection, Vol. I, pp. 32 et seq.

[841] This distribution was to localities on the different islands once under volcanic fire.

[842] Kaohelo, the ohelo, was not a deity of Pele so much as a supposed specially efficacious propitiatory sacred offering to her, hence, kapued from any other use.

[843] Koolau, the windward side and district of the island of Oahu.

[844] Heeia, a large division of Koolau, adjoining Kaneohe.

[845] Ahui-maia-pakana-loa signifies the “long pendent stem of a bunch of bananas.”

[846] Women were restricted from eating certain kinds of bananas under priestly rule.

[847] Ohelo berries thrown into the volcano were supposed to be the acceptable offering, originating perhaps from the fact that their cool nature made it welcome to Pele’s parched throat.

[848] As a propitiatory offering.

[849] Hiiaka, the favorite sister of Pele, is also the favorite heroine of Hawaiian story, with possibly one exception, Hina.

[850] The name of this cold wind is figurative of love chilled through, or by, desertion.

[851] The precipitous Koolau mountain range is poetically referred to as the blue palis, or shady precipices.

[852] Ka-ohelo-ula, lit., the red ohelo.

[853] Ku-maka-ohuohu, large, heavy-eyed Ku; a name applying more as one of the characteristic titles of the god Ku, than that of kahuna (priest).

[854] Canes of Hawaii: Sugar-cane (Saccharum officinarum) was found indigenous in these islands by Cook on his arrival.

[855] Laukona is one of the several ribbon-canes. The name means Kona leaf, and may have reference to a strong, unyielding nature of the leaf rather than its white stripes.

[856] Papaa is a purple cane.

[857] Another of the striped or ribbon canes, as shown in the account. It is held to be efficacious in love affairs. The name manu (bird) lele (fly or leap), hence its application.

[858] Honua-ula, signifying red foundation or basis. It is one of the dark canes.

[859] No cane now grown here known by this name.

[860] Opukea, the name indicates this as a white cane.

[861] This may be known to the kahuna profession; the name is new to sugar men.

[862] Better known simply as Palani; one of the soft purple canes.

[863] Ainakea, probably the best known and choicest of the Hawaiian canes and belongs to the variegated class.

[864] Iliopua, lit., cloud skin is in the cloud land of doubt. It is not recognized.

[865] This variety of cane is also unknown, either as malolo or puahala.

[866] Aweoweo, name for the locality of its discovery, at height altitude on Hawaii, not among the listed Hawaiian canes, either as Aweoweo or Ohia. There are several other varieties belonging to the list of the indigenous canes of these islands, viz.: uala, oliana, lahi and akilolo, some of which were known as Puaole (flowerless) canes, i.e., they did not tassel as did other mature canes in the fall season.

[867] The oo, or digger, of Hawaii (the only agricultural implement the people had) of necessity was made from the hardest woods. While the character of the pandanus wood shows a pithy core, there are some varieties in which this is small, but in all cases the outer portion—as with palms in general—furnished a hard fibrous-grained wood, yet readier reduced to size and shape for use than other available woods from this fact. With the coming of whaleships Hawaiians adopted the whale-men’s spade, hence the oo’s of today are of that type but heavier.

[868] Kahaloaka.

[869] Aalii (Dodonaca viscosa), a tree of some 20–25 feet, valued for its hard wood.

[870] Kahikinui, a district of Maui on southwestern slope of Haleakala.

[871] Bambu (Bambusa vulgaris), native name, ohe; supposed to have been introduced from China. Tradition credits it to Kahiki, the indefinite foreign land.

[872] Used as a knife by selection of sharp-edged split portions.

[873] For this purpose the inner side of the bambu was cut on split strips seldom over half inch in width in zigzag, plain and ornate diamond, lozenge, or other pattern, principally in straight and angular lines some four to six inches in length—at one end only. These printing sticks were about a foot long.

[874] It is of record that shipments of oil in bambus have been made from Tahiti in lieu of casks.

[875] Homaikaohe, lit., bring hither the bambu, i.e., that cutting instrument for use in the ceremony.

[876] The twin hills back of Hilo town take this same name.

[877] Poha, burst; kea, in the eastern section of Maui, among other definitions is that of light rain or mist, and together may be taken to refer to the influence of this famous grove in bursting the rain clouds.

[878] Hinai, basket; so named, likely, from this grove having furnished a quality suitable for such purpose. Unless for lobster baskets it has no such general use here.

[879] Coconut Notes: Coconut (Cocos nucifera).

[880] Occasional reference is made to Apua as a brother of Aukelenuiaiku, though no such name appears in the Iku family, unless it be accepted as an abbreviation of Kapukapuaiku of which it forms a part, and if so has suffered a further reduction from Kapua, a more natural division. These references are at fault, however, since Aukele was the youngest son of the family.

[881] Hoolaha ia, proclaimed it, i.e., gave publicity throughout the land of its edible quality.

[882] Manu; this part of the canoe is now known as the curved-up end, and could not afford sitting space for a voyage.

[883] Halapepe (Dracaena aurea), a medium sized tree furnishing a soft whitish wood. Is said to have been used on this account for the carving of idols, but its perishable nature hardly warrants such a statement.

[884] Kahaualea adjoins Kalapana, in Puna, and is famed for its ancient heiau of Wahaula, which, with the temple of Mookini at Puuepa, Kohala, marks the advent of the high priest Paao, and the introduction of the idolatrous ritual and practices of the South Pacific into these islands.

[885] An introduction credited to Laamaikahiki from Tahiti.

[886] These drums were hollowed sections of a coconut tree or log, over the top end of which was drawn the shark, or kala skin, for sound by tapping with the fingers, not beaten with sticks. These were of various sizes for use in sitting, kneeling, or standing position, the drums standing upright, with perforations around the lower half which served the double purpose of emitting sound, and means of stretching the fish-skin drumhead.

[887] These three “eyes” of a coconut give it the semblance of a monkey face. It is the lower eye that can be pierced to extract its fluid.

[888] As twine or cord this is the material furnishing the durable, springy coir cordage of commerce.

[889] In this and the following paragraphs the writer shows a leaning to high market values.

[890] This described process of oil making from coconut water is ingenious, and would relegate the copra trade into the discard of antiquity.

[891] Props, arms or branches, to, or on which the feathers for the formation of the cylindrical form of the kahilis were fastened.

[892] Resident familiar with the conditions of the premises.

[893] Hamoa, a section of Hana a little to the southward of Kauiki.

[894] The bailing place was forward of the central part of the canoe.

[895] The steerman’s position at the after seat of the canoe.

[896] Keakamanu, lit., bird laughter, or more properly bird shadow.

[897] The land of Waiohonu, with Pohakuloa as its landing, was a division south of Hamoa.

[898] Paio, or Elepaio bird, while an attendant on canoe builders to direct them in the selection of koa trees free of defect, this is the first instance in which it does prophetic service over a banana field.

[899] Indicative of long growth, luxuriant cane.

[900] Konohiki, the head man appointed to superintend the people of an ahupuaa, or division of a district for its highest rental-tax returns.

[901] It was considered customary for boys to be named after the father’s side of his house and girls after the mother’s.

[902] A point on the shore line of the Lualailua division of Kahikinui.

[903] Puakai, lit., sea-flower.

[904] Honuaula is the name of the southwest district of Maui, one cove of which is noted as visited by La Pérouse on his fateful voyage in 1786.

[905] Puuloa, Pearl Harbor.

[906] Name of a division of land in the Pearl Harbor section.

[907] He uwe helu was the recitation, in wailing, of the virtues and reminiscences of the one mourned for.

[908] Pohaku, stone; haele, to go or come; hence, wandering stone.

[909] Piikea was the Princess of Hana who was sought and won by proxy as wife of Umi, of Hawaii, subsequently enlisting his aid in defense of her injured brother’s cause, they invaded the district and captured the supposed impregnable fortress of Kauiki.

[910] Piimaiwaa was one of Umi’s famous warriors; the one who captured Kauiki.

[911] This name, signifying battle of hundreds of thousands, may have been given to commemorate the above event.

[912] Ahui-maia-apa-Kanaloa, so divided, becomes the “mischievous Kanaloa’s bunch of bananas”; Kanaloa, one of the principal deities of Hawaiian mythology, though not noted for beneficent gifts. Another division, such as Ahui-maia-a-pakanaloa, makes it the “banana bunch of Pakanaloa.”

[913] This was the important hewing and carving instrument of early Hawaiians, made from the finest and hardest of clingstone, and of various sizes for the work designed, whether for quarrying rock, felling trees and shaping them for canoes, for house construction, surf-boards, carving of idols, etc., for it was axe, adze, chisel, gouge and plane to the patient workman.

[914] Olona, Hawaiian hemp (Touchardia latifolia), a fiber highly prized for tenacity and durability.—Hillebrand’s Hawaiian Flora.

[915] Awa (Piper methysticum), the intoxicating plant throughout Polynesia.

[916] Tradition shows it to be a favorite with sharks at the hands of kahunas.

[917] This living separately may refer to a time prior to Halawa’s becoming a part of the district of Ewa.

[918] Nihopuaa, lit., hog’s tusk, probably from a resemblance in the sprouts.

[919] This relates one of the ceremonies of a sorcerer-priest.

[920] Drunk with awa.

[921] This is the Akua noho of the sorcerer.

[922] Awa was supposed to be the favorite of the gods, hence an acceptable offering on all occasions.

[923] As offerings to propitiate the forest deities.

[924] Imu or umu, the underground oven of heated stones.

[925] It will be noticed that all but one of those named deities are characteristics of Ku, of the Hawaiian trinity.

[926] This is the generally preferred forest tree for canoes.

[927] Trimming off all branches and roughly shaping the log into canoe form.

[928] Ahakea, a Bobea of several varieties.

[929] Kiapuapu, the forward curving portion of the canoe’s rim, generally known as the manu.

[930] Hoonolunolu, the straight part of the rim.

[931] Oio, a between section of the rim, of fine or straight grain.

[932] Unu, the after curving portion of the rim, known also as the after manu.

[933] Aha, cord or sennit.

[934] Lolo, the name of the hog-sacrifice ceremony at the finishing of a canoe; its consecration, when the deity is invoked to witness its satisfactory completion.

[935] Ama and iako, the longitudinal and arched sticks forming the outrigger.

[936] The two knees of a canoe, termed wae, are affixed across the canoe near the iako, to stiffen and strengthen the sides of the craft.

[937] Every occupation had its special priests and deities.

[938] The elepaio (Chasiempis sandwichensis) is the generally credited agent for detecting defective koa trees, not the alala.

[939] Maile (Alyxia olivaeformis), Hawaii’s fragrant evergreen.

[940] Mailelaulii, small-leaved maile.

[941] These places named are of Kauai.

[942] Localities on Oahu.

[943] Puaena is the eastern point of Waialua harbor; Ehukai, sea-spray. The saying “Sea-spray of Puaena” is from its misty appearance from the surf-spray of that windward locality.

[944] The defeated suitor for the hand of Laieikawai, famed princess of Paliuli.

[945] Mailehaiwale, easily broken or brittle maile.

[946] Mailekaluhea, maile of luxuriant growth.

[947] Mailepakaha, greedy maile.

[948] As note 3, these places and persons are of Kauai.

[949] Palani, Surgeon-fish (Teuthis matoides).

[950] Maikoiko, Surgeon-fish (Teuthis lineolatus).

[951] The writer here makes reference to his absence for a time in cold regions as a reason or excuse for any shortcomings of his paper.

[952] Wiliwili (Erythrina monosperma), a medium sized tree of exceedingly light wood; admirable for surf-boards.

[953] These canoes would of necessity be for the use of a single person, and while handy to handle were not of a durable kind, hence they were limited. Single canoes were termed kaukahi, also kookahi.

[954] A’ua’u, mullet of a certain age or size; a new species classed as Chaenomugil.

[955] The several varieties of trees referred to by Hawaiians as ohias belong to two classes, according to the botanist, viz., Metrosideros and Eugenia.

[956] Ohia kumakua, “parent standing ohia” seems inappropriate for this described tree.

[957] Ohia puakea, white flowering ohia, its fruit also white.

[958] Like the above except that it is red, commonly termed “ohia ai”, eating apple (Eugenia malaccensis).

[959] Puaena, the eastern point of Waialua harbor; and Ukoa, the famous fish-pond of that village.

[960] Kukaohialaka seems to have been a name conjured around ohias; literally it signifies “stand the tame ohia”. In the legend of Kaulu, Fornander Coll., vol. I., p. 522, his wife was Hina-ulu-ohia, “ohia propagating Hina”.

[961] Waiakea, lit., broad or expansive water; a well-known section of Hilo.

[962] Ohia lehua, or simply lehua (Metrosideros polymorpha), is the most prevalent forest tree of the islands; is hard and durable; from it many of the old-time idols were made.

[963] O’upoopapale, lit., my head hat.

[964] This kuikawa ohia is not recognized.

[965] Ohia ha (Eugenia Sandwicensis) is the tallest of its species, attaining at times some 60 feet. A very hard wood when seasoned.

[966] Aalii (Dodonaea viscosa) valued as a close hard-grained, dark wood.

[967] Known also as lehua ahihi, a variety of the Metrosideros polymorpha.

[968] Hawaii-nei, here in, or of Hawaii.

[969] The various named mats here given show eighteen varieties, some of which refer to the material of which they are made, others their fine or coarse mesh or plait, others again plain or colored pattern.

[970] Contrary to the general claim that the pawehe mat was a product of Niihau only, it is here listed among those of Maui and Hawaii. It is a sedge mat of fine quality, worked mostly in colored patterns, though some are found plain.

[971] This designates a pandanus mat, simply, and may refer to the common coarse mesh mat, seeing that most of them are made from this same material.

[972] This name, makalii, meaning small eye, indicates a fine-mesh mat, as makanui (large eye) indicates a large mesh, designated as two-fingers’ width. Launui also belongs to this class, as it is described as of three-fingers’ width of mesh.

[973] Pueo is a coarse, thick mat of large size.

[974] Puukaio is described as a mat of many layers.

[975] Hiialo, end of mat; so called because the end of the mat is brought towards one’s front when the weaving is done.

[976] Ne-ki is made of young bulrushes.

[977] Opuu takes this name from the pattern, so called for its rounding edges resembling flower buds.

[978] Kumulua, of two layers, and kumukolu, of three layers.

[979] Alolua, as indicated by the name, is smooth on both sides.

[980] Makoloa takes its name from the sedge of which it is made, its length and fine weave; those of Niihau being the finest of mat manufacture, some being plain and some in colored pattern.

[981] The puahala, or hinano mat is the famed product of Puna; from the flower of the pandanus.

[982] Aneenee, sometimes called apeu, and the palaueka, or palau, are small, portable mats, plain and patterned, for sitting on. The pakea is a round coarse mat for the same purpose.

[983] Koa (Acacia koa), a fine furniture wood, termed by some of late, Hawaiian mahogany. Besides the two kinds known as straight-grained and curly koa, there is a variety of harder grain named koaie, as also koalaunui.

[984] While koa forests of all the islands furnished canoes, there were certain sections more favorable than others, both as to size and quality of the tree and convenience of getting the partly-hewn canoe to the shore. Hilo and Kona districts of Hawaii and Hana of Maui were such.

[985] An account is given of one Lulana, of Kipahulu, Maui, canoe-maker in chief to Keawenuiaumi, finding two koa trees in the Hilo forest from which he made two canoes, each twenty fathoms long and one and one-half fathoms deep; the largest ever seen. (Au Okoa, Dec. 29, 1870.)

[986] The kind known as ala, clingstone, the principal quarry of which was high up on the slope of Mauna Kea.

[987] Other canoe-making countries use fire to facilitate this hollowing of the canoe, though no mention is made of a like method being observed here.

[988] These, termed pepeiao (ears), are for the placement of seats.

[989] Hew with, not against the grain in all cases.

[990] Koi wili, a reversible adze, sometimes termed owili; to twist or turn over.

[991] Koi kupa was the gouge-like adze for internal work.

[992] Wae is the affixed brace to stiffen and support the sides of the canoe.

[993] Niao is the grooved edge of the inside or body of the canoe on which the rim is made to fit.

[994] Aiea (Nothocestrum breviflorum), a yellowish wood of light but tough grain.

[995] Hawaiians produced an excellent lampblack from several plants, as shown, which, mixed with the gum (pilali, not hili) of the kukui, furnished a durable black paint.

[996] Akia (Wikstroemia foetida), a small shrub 2–4 feet high.

[997] Wauke or waoke (Broussonetia papyrifera), the well-known paper mulberry.

[998] Palaholo, not recognized by this name.

[999] Mamaki (Pipturus albidus), furnishing the coarse, heavy kapas.

[1000] Kauwila (Alphitonia ponderosa), a hard, close-grained, heavy wood.

[1001] Kawau (Byronia Sandwicensis) the preferred kapa-log for its sounding qualities.

[1002] Ohia (Metrosideros polymorpha), one of the commonest of Hawaiian forest trees.

[1003] Mamane (Sophora chrysophylla), another hard, durable wood.

[1004] The face of a kapa log or block is slightly convex, not perfectly flat. The under part is shorter and hollowed, and emits a resonant sound in use, the ends being placed on stones. It is said that ownership of kapa blocks, kua kuku, were proved by their tone.

[1005] The clubs, or kapa beaters, were of round and of four-sided forms, the former with or without longitudinal grooves, the latter grooved or carved in various patterns. These were of the heaviest woods.

[1006] Pa-u or skirt. The same applied to kapa spreads.

[1007] Paiula is said to be a kapa into which particles of red kapa are beaten with the new.

[1008] This furnishes an insight into the method of utilizing worn and waste material.

[1009] Pala-a, one of the commonest of Hawaiian ferns (Davallia tenuifolia), the leaves furnishing a red dye.

[1010] The kapala takes its name from daubing, to produce a black kapa, a funeral garb.

[1011] Olena (Curcuma longa), furnishing a yellow dye.

[1012] Pili grass (Heteropogon contortus).

[1013] Kalamalo, a tufted grass (Eragrostis variabilis).

[1014] Kukaelio, not identified under this name.

[1015] Ti (Cordyline terminalis), whose leaves are of varied household use, and its roots, when cooked, eaten for its sweet qualities, or furnishing substance for the distillation of okolehao (rum).

[1016] Opiko, or Kopiko of which there are two kinds, kea and ula, of the genus Straussia.

[1017] Olomea (Perrottetia Sandwicensis).

[1018] Neneleau, a sumach (Rhus semialata).

[1019] Akala (Rubus Hawaiiensis).

[1020] Not identified under this name. Probably the hauhele (Hibiscus Arnottianus).

[1021] Kowali or koali vine (Ipomea tuberculata).

[1022] Hale kukuohi, a house set apart by itself, occupied by persons of high rank.

[1023] Fasten, puki, the word used here, refers to tying the different woods of the house together only and not to any other thing.

[1024] Kuaiole, lit., rat back.

[1025] Pi-a, a measure of one hand span distance, or space.

[1026] Kauhuhu, cover for the ridge-pole.

[1027] Hale ohule, bald-headed house.

[1028] Ama’uma’u, the Sadleria tree-fern of Hawaii.

[1029] The trimming of the doorway was the final act indicating a finished house and was attended with religious ceremonies and offerings. The accompanying feast may be termed the house warming.

[1030] The word pilikia (cling to the post), so applicable for all sorts of trouble, is said to have had its origin from the necessity of sleeping with heads to the post (kia) as a safe-guard against night prowler’s thrusts through the thatching.

[1031] Aho lolo, batten to hold down the thatch.

[1032] Noni, not in general use for house timber, though the variety Morinada trimera grows some 20 feet high. The smaller tree was cultivated for its dyes, the root and wood yielding a yellow, and the bark a red color.

[1033] Hale ili koa, koa-bark house.

[1034] Ekaha fern (Acrostichum micradenium).

[1035] Wailukini, lit., Russian water. From Hawaiian acquaintance with the Russian trade of the northwest in early days, musk was indelibly associated with them in name, the dry product being hua lukini, and the liquid perfume wailukini.

[1036] Loulu, Hawaiian palm, of which there are two kinds, loulu lelo (Prichardia Gaudichaudii), and loulu hiwa (Prichardia martii).

[1037] Lauhala, lit., hala leaf, though in general use the name is erroneously applied to any part of the pandanus tree. The body of the tree is puhala, by which name it is also known.

[1038] Lonomuku, known as Hina-hanaiakamalama, the woman who leaped to the moon from Hana. Her husband seized and tore off a leg in arresting her flight, hence muku, cut off, shortened.

[1039] Hana-ua-lani-haahaa, lit., Hana of low heaven, from the supposition of the low clouds being reached from its hills from which the above attempt was said to have been made.

[1040] Several parts of the islands lay claim to this tradition. Koolau, of Oahu, among others, held him in high esteem as a cultivator faithful in his offering to the gods, wherefore he was saved from death on being devoured by a shark, and cast ashore on Kauai.

[1041] The one king of Hawaii of this name was the half-brother of Umi, who overcame and slew Hakau in Waipio, and sacrificed him on the altar of the Pakaalana heiau.

[1042] The tradition of Owaia is to the effect that he was named as one of the most cruel kings of earth in answer to an inquiring voice from heaven.

[1043] Kahiko-luamea, father of Wakea.

[1044] Hua figures prominently in Hawaii and Maui traditions, the one here referred to being: in a dispute with his priest and prophet Luahoomoe, on East Maui, about some uwau (Æstrelata phacopygia sandwichensis) birds, he became so angry that he vowed death to the priest. Aware of his coming fate Luahoomoe directed his sons to safety while he perished in flames. Immediately the rains ceased, streams and springs dried up so that famine and desolation spread, from the continuous drought. Hua died miserably from which comes the saying: “Rattling are the bones of Hua in the sun.”

[1045] Ikuwa, September–October, the lunar month.

[1046] Poha koeleele, bursting, pattering.

[1047] Hua, the thirteenth day of the lunar month.

[1048] Varieties of sweet potato.

[1049] Ikiiki, April–May, the time of light summer showers.

[1050] Mohalu, the twelfth day of the month.

[1051] Kaaona, May–June.

[1052] Hinaiaeleele, June–July.

[1053] Keaonui, large cloud, supposed to personify a deity.

[1054] The first Mahoe is August of the Hawaii calendar.

[1055] Lono; this is the twenty-eighth.

[1056] Kau, the sunny season, is from Ikiiki (May) to Ikuwa (October) of Hawaii’s calendar. The various islands appear to have differed widely from each other, both in months and seasons. The Kau was also known as the Makalii season with some. Instead of Mahoe-mua and Mahoe-hope representing days of the month, as one Hawaii calendar shows, according to David Malo, Kauai adopts them for first and second divisions of the year.

[1057] Mahakea, a wild, uncultivated field.

[1058] The days named are from the eighteenth to the twenty-sixth of the month, inclusive.

[1059] Welo, March–April.

[1060] Six named varieties of sweet potatoes.

[1061] Nana, February–March.

[1062] The day of Kane falls on the twenty-seventh of the month.

[1063] Kaulua, January–February.

[1064] Seven more varieties of potatoes.

[1065] Kaelo, December–January.

[1066] Mauli, the twenty-ninth day of the month.

[1067] Welehu, October–November.

[1068] Makalii, November–December.

[1069] More varieties of sweet potatoes.

[1070] Kanepuaa, a god of agriculture.

[1071] La-i is an abbreviation of two words, la for lau, leaf; and i for ti or ki, the plant; hence, ti or ki-leaf.

[1072] Puula-i, ti-leaf hill.

[1073] Lau fishing is with large joined nets to the top of which are affixed bunches of ti-leaf to frighten and confine the fish.

[1074] Paiai, kalo pounded stiff; hard poi.

[1075] The pithy nature of the wood, never of large size, rendered it light when dry. These stalks were called auki.

[1076] Okolehao, so named from the introduced iron-pot method of its distillation by the beach-comers of early day.

[1077] Kukui (Aleurites Moluccana), so called for its recognized light-furnishing properties, as shown in this paper.

[1078] To ripen bananas, the dry leaves of the kukui were wrapped around the fruit, which is said to effect in three days what would otherwise have required a week’s time to become mellow. Its use in fish roasting was, like the ki-leaf, simply to protect it; not for the imparting of any flavor.

[1079] This furnishes the relish known as inamona.

[1080] Kukui oil, from experience, is known to be a heavy bodied, slow drying oil, very durable in painting, and said to possess excellent properties for varnish making. Effort has been made of late to start kukui oil making as an industry but so far without success, owing to the uncertainty and high cost of labor.

[1081] Hamauleo, lit., silent voice.

[1082] The writer omits to mention its use ornamentally. The nuts, polished, are strung on a cord, or tape, and worn as a necklace. Young nuts furnish a mottled or plain brown lei, while the old nuts rival black ebony. It has use also in the manufacture of substitute jet jewelry.

[1083] This furnished the black paint of Hawaii.

[1084] The kukui fungus, pepeiao or ears, for a number of years was gathered, dried and exported to China, as a much-desired edible product.

[1085] Kaukaweli, possessed by fear.

[1086] Ulukukui a Lanikaula, kukui grove of Lanikaula, a famous prophet in the time of Kamalalawalu, who endeavored to dissuade the king from his fool-hardy invasion of Lono’s domain, Hawaii.

[1087] Kali kukui, string of kukui kernel.

[1088] Ala, the fine-grained clingstone, ordinary lava rock being too absorbent.

[1089] Kane and Kanaloa, two of the four principal gods of Hawaiian mythology.

[1090] Kanehunamoku, a mythical land supposed to have been hidden by Kane; its name implies Kane the land hider.

[1091] The wood of the breadfruit was easily worked, being soft in grain, yet durable in quality. Canoes are made of it in Tahiti, and it has qualities for certain cabinet work.

[1092] Pahoa is the name of the instrument rather than the stone. The same name is given to a weapon of wood, as also stone, which is described as a short sword.

[1093] Kalaau, the tree.

[1094] Aalii (Dodonaca viscosa), a common hardwood tree, though not of large size.

[1095] Hulis are the taro-tops cut off with a thin slice or shoulder of the tuber for its propagation as seed.

[1096] Aae and oha are synonymous terms for young taro shoots.

[1097] Keaouli, or ao nui eleele, the large black cloud, supposed to embody a watchful deity to whom the farmer appealed for protection and success.

[1098] Saying grace at one’s meal.

[1099] These mounds varied in size sufficient for from say six or eight to maybe as many dozen taros each.

[1100] The young taro leaves, cooked, furnish excellent greens, resembling spinach. It is known as luau when cooked, not before.

[1101] This account shows the religious character of Hawaiians.

[1102] Akolea (Polypodium Keraudreniana).

[1103] This starts out with a grave blunder, Haalou being the mother of Namahana, the wife of Keeaumoku, father of Kaahumanu.

[1104] Another error, Kamehameha’s birthplace being at Kohala.

[1105] Kilioopu, name of a wind at Waihee, Maui.

[1106] Four waters; the poetic reference to the four adjoining sections of West Maui, viz., Wailuku, Waikapu, Waiehu and Waihee.

[1107] The peleleu was a special style of canoe, of large size, but short and deep, as a war fleet for the invasion of Kauai.

[1108] The mamalahoa edict of protection was proclaimed much earlier in his career, in Puna, Hawaii. Some authorities give it as mamalahoe, from the incident of its origin, the splintered paddle.

[1109] This person was Kamehameha’s first-born son, but being at this time an adherent of the Keoua party he was liable to the death penalties of the vanquished, hence his call for adequate protection.

[1110] Papa, a certain class or code of Kamehameha laws.

[1111] Here the essayist confuses the events and time of Umi with that of Kamehameha, centuries apart.

[1112] Ualakaa, or Roundtop, at entrance of Manoa valley.

[1113] Ka niau kani, a mouth-sounding contrivance with a coconut leaf which came into vogue at this time and became thereafter a national chronological era, as here noted, according to ancient custom, which reckoned by events, not years.

[1114] This brief version of Kawelo differs in many respects from that shown as No. 1 in this second volume series. At the outset, the parents, birthplace on Kauai, and family vary materially. This gives him but one brother; the other, three brothers and a sister. The main points, however, retain a similarity.

[1115] The other story shows Kauahoa, as also Aikanaka, of same age with Kawelo and brought up together as companions, but unrelated.

[1116] Adoption of children in infancy by relatives, or near friends, was common practice, but oftener at birth than at the development of character traits as here presented.

[1117] Kawelo as a younger brother of Aikanaka here, and a half-brother in the preceding chapter; the terms would also apply to them as cousins.

[1118] This is the same name of Kamapuaa’s antagonist at Koolau that fled to Kauai and was king there when he again met and vanquished him.

[1119] Kamalama, lit., the moon, in the other version is spoken of as his brother.

[1120] These are two of those later referred to as Kawelo’s ulus; their names literally signify The-breadfruit-placed-within, and The-breadfruit-placed-without.

[1121] Kou, the ancient name of Honolulu harbor, is taken as the attractive name of Puuloa, presented as a beautiful woman; a common practice in Hawaiian story.

[1122] Kaena, the northwest point of Oahu.

[1123] Uhumakaikai, literally, the wandering or sightseeing uhu (Parrot-fish).

[1124] She who became the wife, and led to Kawelo’s instruction in warfare.

[1125] The javelin exercise with her brothers was as enjoyable as a bath, wai auau, and is referred to as bath-water.

[1126] Hoapaio, rendered here as antagonist, is of mental rather than physical contention.

[1127] Tradition abounds with instances of this reserve of one feature of skill in warfare instruction; the master holding one power in reserve lest his pupil should gain the mastery over him.

[1128] This has reference to the practice of taming uhus for use as decoys in catching their kind.

[1129] Wreaking vengeance for Kawelo’s winning away of Aikanaka’s wives, as instructed by the father.

[1130] The application of the term ulus to this company of ten, but four of whom are so entitled, likely arises from the expectation that as a body fighting together they would prove the ulu (bowls) that would sweep down their opponents. The other version has a larger number, but they are not referred to as ulus.

[1131] A familiar way of old-time stowaways, or the secreting of important persons on eventful occasions, in canoe voyaging.

[1132] Kawelo, aware of the opportune time to impress the foe, wishes to be released.

[1133] Waena, middle; kuaiako, the back or shoulders of the curved sticks connecting with the outrigger if a single canoe, or which joins another if a double canoe, as is likely in this case; hence, the platform between them, the natural place of command.

[1134] The expression papai hale, a shelter hut, shows an old-time construction on some double canoes as a shield from sun or rain. It is in its shade that Kawelo stands, which draws the boast of the expert spearsman who could spear even a blade of grass, as Kakaalaneo also ranked.

[1135] Pekua, warded off as with a kick; to be done so with the flap of one’s malo may be understood as the acme of disdain.

[1136] Aikanaka does not accept the battle as his, clearly inquiring of it as yours—a oukou—though it was at his direction and on his behalf.

[1137] “I only am left,” follows down the centuries. This was Aikanaka’s experience with Kamapuaa.

[1138] Kapaa, a section of eastern Kauai, between Kealia and Waipouli.

[1139] Naulu, name of the sea-breeze at Waimea. The waipaoa is also a wind of that locality.

[1140] Waialeale, the summit of Kauai’s central mountain.

[1141] The koolau is the northerly wind of Kauai.

[1142] Aikanaka seeks to benefit by the estrangement existing between the two brothers.

[1143] A side remark indicating that Kauahoa was oblivious to all about him.

[1144] A call to a realization of his situation.

[1145] An attempt to win over his brother whom he designates as hoahanau, companion-in-birth.

[1146] Taunting in riddles. Hawaiians were much given to such.

[1147] Aikanaka serves Kawelo with his same medicine, who in turn seeks vengeance.

[1148] The spear practice is convincing to the king that he is in danger unless he can accomplish the death of them all: e pepehi ia lakou apau i ka make.

[1149] The poalima (Friday) was the right of king or chiefs to the fifth day of the week, of his people for any work or service he might wish performed. These were known originally as konohiki days. To disregard the law by non-attendance of any tenant on poalima days met with severe penalties. E kuahaua was to proclaim, to herald abroad.

[1150] This assumes that the ulus will ignore the proclamation.

[1151] The other version of Kawelo makes his father-in-law as his warrior-tutor in all except one club-stroke, which he reserved in self-defense.

[1152] Kamalamaikipokii, of the original, signifies “the little youngest Kamalama.”

[1153] Premonition of threatened danger puts them on their guard for concerted action.

[1154] The reference here is to Kawelo.

[1155] Lehua, brave soldier, Kamalama.

[1156] Chill of the koolau, the north wind, is the overpowering army which surrounds him.

[1157] For surf aid to speed him shoreward.

[1158] The Hawaiian mode of kissing was to touch or rub noses together.

[1159] Nihoa and Lehua, westernmost islets of the Hawaiian group.

[1160] My lehua (soldier) is softened (overcome) by the makoa rain, overwhelming soldiers.

[1161] No place of meeting, i.e., his opponents made no stand; they were on the run.

[1162] Rather widely figurative situation.

[1163] Dead to all appearances.

[1164] The platform of a heiau in preparation for a temple sacrifice.

[1165] The loosening of flesh from the bones was sometimes hastened by fire.

[1166] The term kaupoku (commonly kaupaku) o ka hale, ridge-pole of the house, would require suspension of the body therefrom, which would be quite unusual and not in keeping with the context, calling for placement from which Kawelo arises at the opportune moment.

[1167] Placed on top, i.e., on a platform or shelf of the structure (hale) already prepared, which conforms to the temple (heiau) provision for the placement of sacrifices.

[1168] Two anahulus, ten-day periods, a term only referring to number of days, never to other counting.

[1169] The term molehulehu (appearance) puka ae (bursting) conveys the idea of decomposition having set in, quite natural at the end of four days, yet not borne out by subsequent events.

[1170] Cooked kukui-nut called akimona, is usually the pounded kernels, though sometimes eaten without such preparation.

[1171] Lomi, or lomilomi, a massage treatment for bruised or tired body in which Hawaiians are acknowledged experts.

[1172] The caretaker of the body of Kawelo, stated as his sister, is here shown to be his cousin.

[1173] Kawelo’s inquiry must have had reference to the number of days of the two anahulus remaining.

[1174] This is coincident that indications of Kawelo’s decomposition should be noted on the fourth day, and that he should revive when but four days remained of the period of royal decree.

[1175] Locating heiaus on hill tops was not uncommon, several of which were inaccessible save through great effort.

[1176] The “wish father to the thought”, that Kawelo was so weakened by his stone-bruises and three weeks’ fast that he would be an easy prey.

[1177] Not shown who this may be unless Huliamahi, not heretofore mentioned.

[1178] This evidently has reference to a customary treatment of defeated warriors, in disemboweling the leader and treating the others with ignominy.

[1179] A fair warning as to the result if they insist in their ascent.

[1180] Kawelo’s return to life and standing defiant was expected to strike dismay into the ranks which would make them easy victims. Here again is a resemblance to Kamapuaa, in the incident at the heiau of Kawa’ewa’e, Koolau, in coming to life at the temple and killing Olopana and his warriors.