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Transcript of Memo Rs of the E Pauahi Bishop Muse - Forgotten Books
J AN 1 2 1932
M E M O R S
OF THE
E PAUAHI BISHOP MUSE
OLYN E S IA N ETHN OLOGY A N D
NATURAL H ISTORY
V O LUM E V I
HON OLULU ,H . 1 .
BI SHOP MUSEUM PR E S S
1 9 1 9— 1 9 2 0
S N
FOR N A N DE R COLLECTION
3 7 2
HAWAI IAN ANTIQU ITIE S A N D
FOLK - LOR E
THE HA WA IIA N S ’
A CCOUNT OF THE FORMA TION OF THE IR ISLA NDSA N D OR IGIN OF THE IR R A CE , WITH THE TR A D ITION S OF THE IRM IGR A TION S , ETC , A S GA THERED FROM OR IGINA L SOUR CE -S
A BR A H A M F O R N A N D E RA uthor of
“A n A ccount of the Polyne s ian R a ce
”
WITH TRA N S LA TION S EDITED A N D ILLU STRA TED W ITH N OTES BY
THOM A S G . THR UIVI
THI R D S E R I E S
Memoirs of the Bernice Pauahi Bishop Museum
Volume VI
HONOLULU , H . I .
B I SHOP MU SEUM PRES S
CONTENTS
PA RT I
Preface
Concern ing Ancient R eligious Cerem on iesV arious Heathen Prayers .
Concerning the Construct ion of the . HeiauHi story of the Hawa i ian Pries thood Ca l led the
Order of . SorceryPreface—Order of Priesthood— The D i v iner and
Weather Prophet—Mean ing of D i v ina t ion— Div in ing a Locat ion for the House— Other Um
favorable Locat ions— D i v inat ion on the E rec
t ion of Houses— Fault i ly Cons tructed HousesD i v inat ion on a Post denot ing D i sea seD i v ining the Pos it ions of Houses .
Hi story of the Hawa i ian Pries thood in O lden T im e
Ca l led Hoom anam ana
E xp lana tory R em a rks— Hi story of the SorceryPr ies thood— D i v i s ions and Ord inances—Sacrific
’
l
e Serv ices of the S tudent— D i v inat ionPraying to Death—D i v inat ion R elat ing to
Houses— D iv in ing Om ens by the C louds— Foretel l ing the Weather—The Hea l ing Pr iestsCanoe Dream s—Adverse S igns— the R a inbowand the R a in—The E xcrem ents— Bananas
The M ud - Hen— Augur ies in R e lat ion to K ings—The Ma s sage Pries t— the Hoounauna Pries tThe Hookom okom o Pries t— the Makan i
PA GE
R e lat ing to Am usem ents .
Chap ter
I K i lu Um e— Puhenehene—The S led—TheR unner— Pahee— Olohu— Sw ingingI I . Box ing— The Long God —Bathing by Jum ping— K ite F lying— Surf—R id ing— Dancing— Komane— Ca t’s Crad le— The Puzz le— Gam e of Koi
— A rrow—S l inging— Cock—F ight ing
PA RT II
Source and M igrat ion of the Polynes ian R ace
Trad it iona l Hawa i ian Hi storyHawa i ian Origins : Com pa ra t i ve T rad it ions .
V it i— F i j i—N ew Zea land— Tonga I s lands— M ar
quesa s 2 58
Legend of Hawa i i—Loa 2 66
The S tory of Kahahana 2 82
A Lam entat ion for Kahahana . 2 9 2Notes on a Lam entat ion for Kahahana 2 9 9
On Hawa i ian R ank 307
Chronologica l L i s t 3 1 2
E vents in Hawa i ian 3 1 7
T rad it iona l and Genea logica l Notes 3 1 8B irthp lace and Interm ent Loca l it ies of Celebr it ies 3 1 9Hawa i ian Genea logy 3 2 4
Things s im i la r in India , etc. , and Polynes iaThe Num er ica l Sys tem , com p a ra t i ve
Pr iest —The Love—Inducing Pries t— The One
oneihonua— S igns . Perta in ing to F isherm en
Occup at ion of Farm ers— Dream s—AuguriesR elat ing to the Pries thood— M oles— Fa vorableBi rth Months— Auguries of the Canoe- Hew ingPr ies ts— Sp ea r Hurl ing— Bone B reaking T rading a s R elated to Agr icul ture— Cerem on ia lFunctions of the Pries thood—Method of Bui lding the Tem p le— Som e Fam ous Priests .
A n Account of Cu l t i vat ionDry Plant ing—Wet Plant ing— The Potato— TheBanana— Sugar—Cane—The Wa ter M e lon—TheCa labash and Water- Gourd— Corn— The Pie
Melon— Nam es of DiFferent Plants— M en
Noted in Agricul ture.
A n Account of F i shingShore F i shing— F i shing from Canoe— Night F i shm g.
Notes on the Po lynes ian Ca lenda rHawa i i an and Sam oan Ca lendar—Days of Months— Nam es of Months—Hours of the Day— The
words : Day, Month, Year— Nam es of S tars in
Hawa i i an— Po ints of the Com p as s .
Crea t ion MythsTrad it ionary VoyagesOn the word Am am a
Phi lo logica l and M i scel laneous Notes .
S tory of Hi iaka ikapoliopele— E xtracts from Storyof Keanini— Som e Kaua i term s w ith equivalents .
PA RT III
A Wakea Creat ion Chant, by Kaleikuahulu
Born Wa s the
Old C reat ion Chant ( incom p lete)Pr im ary Gods and Crea t ion sThe Fa l l of Kum uhonua and His Wi feFa l len is the ChiefNam e Song for K ihap iilan i , by Kam akahelei
A n E legy to His Soul , byE ven ing SongA Lam entat ion for Kala iulum oku
A Lam enta t ion for Lono—op io, by Peleka ia
A Lam entat ion for Keawekalohe
A Lam enta t ion for Pe’
ape’
a
In Pra i se of L iholiho
A Lam ent for Liholiho
A Farewel l to Harriet N ahienaena , by K in iN ahienaena
A Lam entat ion for Young Kaahum anu, by NiauKaum ualii , by Kap aekukui
Kua l i iKam eham eha
Kaum ualii
A N am e for W . P . Leleiohoku
Song to
Keelikolan i , by Pip i .Keelikolan i , by N aheana
Legend of Kana and M oi
Prayer of M alaehaakoa
Prayer to PuaPrayer to Hina .
Prayer to Kapo.
A Prayer to Lono( i v )
A PrayerA n Ancient PrayerPrayer to Lono ( p rose trans lat ion )A PrayerA Song of JesusThe Holy B ib le, by KanniThe Ignorant , by PaaluaThe Ignorant , by KauwahiThe Nam e of Kam apuaa
Kam apuaa’
s Prayer (a fragm ent )Puna Sp read w ith Fert i l ityBeaut i ful is Wa ialeale
Koolau Wind of Wa i lua .
A Lov ing D i rge for L . L . Ua
Lam enta t ion for Laha ina lunaA Lov ing Song for the Sem inaryA Song for Laha ina lunaA Song, by Kam akeaA Song of Laha ina luna , by K ia ika i
Laha ina luna Sem inary, by Paalua
A .Lam enta t ion , by Kaauepaa
Lunalilo
Beaut i fu l Land of Hawa i i , by NuuanuIn Heaven is Polonla , by Ka la i of Kona
Hakalelepom
I N D E X
3 2 0, 42 2 , 482
2 40
2 2 4
5 2
2 36
1 2 0, 1 2 2,1 50, 1 60- 1 70
2 56
4632 3 5
A heetake 2 3 5 , 2 64, 2 65Ahia 2 88
A hialoa 43 7
A holoholo 1 78, 1 88 , 2 75 , 2 77, 3 2 5A huina (he iau a t Ka i lua , Hawa i i ) 400
A hukina—a - laa 2 45 , 3 1 0, 3 1 5 , 3 1 6 , 3 2 6 , 3 2 9 , 36 1
A hulili 3 1 92 88
A ia i 1 72 , 1 74A ikanaka 2 43 , 2 56 , 2 6 1 . 3 1 3 , 3 1 4, 3 1 5 , 3 1 9 , 3 2 0, 3 2 4 ,
3 2 8 , 4 1 5 .
A iku, or iku ( in p lace nam es 2 36A ina ( in p lace nam es ) 2 72 , 2 73 , 2 74 ,2 75 , 350
A inahau 5 2 8
A ina ike 536
A iob i , nam e for pa rt of Wa ik iki 300A i—tu—take 2 36 , 2 65A itutakians 3 53
3 44A kaanuioleloloa
,king of Hi lo 402
A kahip apa 384A kaleiohua 387A kam ahaoa ina (Kam eham eha ) 3 72
Akca 363 , 3 79 . 42 0, 42 2 . 448, 450
2 76
xflkua
1 04 , 3 1 9
A laea ( idol ) 8,1 0,
1 6 , 30, 34
A la i Va lu,Tongan god 2 62
3 2 1
A lapa , regim ent of Kalaniopuu 2 86
2 89 . 2 9 0, 2 9 3 . 300 , 30 1 , 303 , 462 , 466A lap a i—m aloiki 2 871 72
A lele 303A lenuihaha 4 1 0A l i i—kapu ( sacred ch iefs ) 2 74A 10 3 1 3A lo- A lo, god 2 62
A l tar (p laces ) 1 2 0,2 08 , 347 , 53 9A luta , a v i l lage on Baba Is land 3 50
Am am a , m ean ing of 340Am usem ents 2 1 6
A naana , s ee Sorcery.
Anaehoom a luAnahola d i strict in Kaua iA neheaulawea ina , chiefAndrews , reference to work 360, 368 , 5 1 1
A niani
A nianikalani
A niani Ku
A n i—ta i
A nitake
Ankola , a d i strict in Sum atra
Anthrop ophagy, in F i j iA - nui - o - Atea , the Marquesan Goddes s DayA nu—o—A atuna , Ma rquesan ruler
2 60,
. u u u n n u u h - u _ - w m fifii i ifiifififllfifii éégfii i ?
2 34. 2 36 , 3 30,
3 I 6 7
2 3 5 , 2 36 , 2 63 , 2 64,
L .
2 44 . 2 47, 3 2 4 ,
A wa 40. 72 n o 1 1 2,2 58, 2 60. 405 , 43 3 , 47 1 , 505.
A waawapuhi
Baba, Is landBabao
1 44 ,2 43 . 304 , 38 1 , 387,
A O—m aam a ,_nam e for the Marquesas . 2 64 ,
A o- nuu, p lace nam e in Ma rquesan myths 2 64 ,A o—om a
Aotea - roa , N ew Zea landA pakura
A pu, the god
A puakea
A puakalam aula , p lace nam e
A puakehau
A puakehau in Wa ikikiA pukuraArab , influenceA rachandran , a HinduArawa the canoe
A r ikiA rrow - S l inging, gam e of
Aryans 2 2 2 , 2 2 3 , 2 2 6 ,2 3 1 , 2 3 3 . 2 34. 347 , 349 ,A s iat ic A rchipelago 2 2 4
2 2 5 2 2 7, 2 34 2 36 2 38A ta , the Day B reakA tanua , w i fe of AtenA tea , l ightA t ituaki , legend of
Ba lu—Bunt i Flj lan godBambuBanana,cu l t i vat ion of
Banana , nam es ofBanana p lants , used in cerem on iesBananas , 1 0,1 4 , 2 4, 2 6, 3 2 , 36 , 52 , 82 , 1 02
,1 2 2 , 1 2 4 ,
1 66 2 1 4 , 2 49 . 2 80 388 404. 476 477, 490 , soI
Banu Be, F i j ian godBa sket fi shingBattas 2 2 3 , 2 2 5 , 2 2 7, 2 30 2 3 1 2 60
Batu Da Danaw , a god of Sum atra
Bay of I s lands , trad it ion ofBicknel l J as (R ev . )B i rdBird net
Bi rthp laces of celebrit iesB i rths , favorable m onths forBi shop , Pauahi', (M rs ) , ances tors ofB itter—gourd , nam es of
Bl i s s , I .Boki , governor of OahuBolabolaBolotuBone - breakingBonfi res
i i Index .
Borabora 2 8 1Borneo 2 2 4, 2 2 5 , 2 2 8, 2 38Box ing 70 , 2 02 , 2 04Brahm an i sm 2 2 8Breadfru it 1 60, 2 49 , 2 68, 2 74 , 43 7Buddhi sm 2 2 7Bugui s 2 2 3 , 2 2 4 ,
2 2 5 , 2 2 7, 2 30,2 3 1 , 3 57Burney, cited 3 39Buta - Guibalu, F i j ian god 2 58
Ca labash 1 68, 1 70,1 86 , 1 9 2 , 3 9 4Ca laba sh, cu l t ivat ion of 1 66, 1 68Ca labash dance 2 08
Ca lendar , Hawa i ian and Sam oan , com p arat ive 3 3 1Ca lendar, Polynes ian , Notes on 3 30, 3 34Ca l i fornia , Hawa i ian des ignat ion for 2 42Cann i ba l i sm 2 59 , 3 53Canoe 84 ,1 80,
2 6 1 ,Canoe hew ing, cerem ony 1 44 ,1 46Cardina l points— s ee p oints of the com pas s .
Cat’s crad le, gam e of 2 1 0
Celebes 2 2 4 , 2 30,2 48Ceram I s land, num er ica l system of. . 3 57Cerem onies , rel igious 2 -
44 , 1 46 , 1 48 , 1 50,1 52 , 1 56Chants 52 , 1 9 2 , 1 94 , 2 00,
2 1 2, 2 4 1 , 360-
363 , 540, 543Chant for N ahienaena
Chant of the DelugeChant , Old C reat ion . 363 , 364Chants , Laha ina luna 52 4—52 6Chant to Keelikolan i .486, 487—489Checkers , gam e of Konane
Chickens . 2 8 , 42 . 54, 82 , 1 98Chief 2 50. 2 54 ,
2 59 . 2 62, 2 66 , 2 80 , 2 84. 2 85 , 2 88 , 2 90, 2 9 4 , 307
—3 1 1Chief. Fa l len is the 368—4 1 0Chiefs , s igns of 1 06 , 1 08Chronolog ica l l i s t (genea logy) 3 1 2 , 3 1 6C i rcum ci s ion 6, 2 53 , 2 58 , 2 70, 2 77Cock—fight ing, gam e of 2 1 6
Coconut 1 0,1 2 , 2 4 , 2 6, 3 2 , 36 , 38 , 1 54, 1 56, 2 08, 2 69Coconut grove worship ed 52Coconut tree. m anner of cl im b ing in F i j i 2 58Colebrooke , reference to work of
Com p as s . points of the 3 34Conch, sacred ( foot note) 467Condor 2 6 1
Contes t , box ing 42Cook , Cap ta in 2 2, 2 3 9 , 3 52Corn. cul t i vat ion of 1 68
Cosm ogony 3 5 1Cow rie she l l as ba it 1 80Cracca purpura 1 38Crea t ion Chant. Old 363 , 364Creat ion Chant , Wakea 360- 363Crea t ion Myths 2 63 . 2 73 , 3 3 5 , 364 , 365Cushites 2 34, 2 36 , 2 38
Dances 2 . 4.1 9 2 ,
2 08, 2 62
3 3 2
Dayas 2 2 5 . 2 2 7, 2 2 8, 2 30 , 2 3 1 , 3 57Days of the 34 , 40, 42 , 1 2 2 , 1 2 4 , 2 02 , 2 04, 3 3 1
Days . specia l 1 66 , 2 3 3 , 3 1 9 . 3 2 3 , 3 2 4, 345Death, goddess of
Ded icat ion serv ices of tem p les 1 1 8, 1 56Dei t ies 2 4 36 , 40 1 1 0
R ienz i , Dom in i s de R eference to work of 2 2 5 , 2 2 8DieFfenbach, reference to work of 347D i v ina t ion 56 , 62 66 , 68, 70, 74, 76 , 78,D i v ingDog 2 . 1 8, 2 60, 2 6 1 , 2 73 , 3 3 7 , 3 54Dog teeth, bracelet of 2 08
Do le, Judge S B , reference to work of 368
DolphinD rav id ian fam i lyDream s interp retat ionD rum
E
54 , 1 76 , 1 82, 4 1 5
E hu 3 2 7E huka ipo
E hunuika im alino (Um i )E lani. father of Kahahana 2 82 , 2 83 , 2 84E leeleua 2 1 0
E lepa io, b irdE l l i s , W . (R ev . ) 304, 3 1 7
E ven ing SongEwa 2 82 . 2 87, 2 90, 309
Fa l len is the ChiefFam ineFa rewel l to Harriet N ahienaenaFa rm ingFeastFeathers chickenFeather 1 dol
Feé . god of the lower regions1 0, 42 , 2 08
- g o o - o
1 38 , 1 54,1 72
Gaetano, Cap ta inGa l leonGalvoam ,
reference to work ofGam bl ing 1 96 , 2 1 4 ,
Genea logy 2 3 3 , 2 42- 2 47, 2 56, 2 69 . 2 70, 3 1 2
Ging er
FernFet ishi smFetu- A m o - A m o
Fetu—M au- A ni
Fetu -MoanaF i j i , or V it i
2 2 5 . 2 2 9 , 2 3 5 , 2 38 2 58 2 59 2 6 1 2 65F i re. forbiddenF i rebrandF i re , or igin of
F i re, sacred
F i shF isherm en 1 1 8
,1 2 0, 1 70,
1 72F i sherm en , gods of 1 2 0“
( footF i shingF i shing p ries tF i sh. nam es of
F i sh- nets
F i sh, red ( in auguries )F i sh-
p oi son ( foot - note )F i sh , white. forbiddenF i t i—tona—tapuF lood , legend of
F lood ( song)F lying - fi sh
Fortune—tel lerFow l s . sacred
Friendly I s lands
Imdex .
8, 1 0, 1 2 , 1 4, 2 0 , 2 2 , 2 4, 2 6,2 8
, 30 , 3 2 ,
34. 36 . 38. 40. 42 . 44 . 48. 50. 52 . 74. 1 06. n o.
1 1 2 , 1 2 0, 1 2 4, 1 54, 1 56 , 1 58, 1 72 , ( foot—note ) 1 74,
2 02 , 2 04 , 2 36 , 2 50, 2 58, 2 59 , 2 6 1 , 2 62 ,2 67, 2 68 , 2 69 ,
2 7 1 . 2 73 . 2 75. 3 3 7. 3 38. 343 . 344 . 347. 349 . 3 5 1 , 3 52 . 3 53God , feather 1 2
,1 6 , 2 0 ,
2 4,2 6
God, m arket ing 43 2
God of agricu l ture 1 2 0
God of canoe- hew ing p r ies t 1 46
God of war 347Goddes s 2 8,2 58, 336 , 478. 479Gourd 1 70, 1 9 2 ,
1 9 4. 2 1 2 , 3 52 , 473 , 536
Grey, Geo. ( S ir) reference to work 2 6 1 , 3 37, 3 52Grim m , J reference to work of 348
Haaheo, w i fe of Ka iko
Hahom ea , ancient chiefHa inakoloHa inalua , a chief at Hi loHa inukulani , nam e of Kam eham eha
’
s god.
Ha ir, covering of
Haka , father of Kahaka
HakalaniHakalanileoHakalaua iHakala’ua i - apoHakaleleponiHakaniholua 46
Hakan—a - L iloa 3 1 1
Hak ip alunu,fi rstborn of Laka 42 9
Hakip alunuau,descendant from Laka 42 9
Hakipuu 3441 6
Ha le- A p i - A p i , god of sea and voyages 2 62
Ha la - aw ik i , m ounta in p eak on Kaua i 42 1
405Ha lawa 1 86 ,
2 86, 475Halem ano 2 9 5 , 302
Haleole, S . N . , note by 56 , 682 42 , 2 43 ,
2 50. 2 5 1 . 2 52 . 3 1 9 . 3 2 4. 3 2 6. 36 1 . 405. 448. 449 . 450
Haloanaka 3 1 9Ha loa - N anaulu- M aweke 2 3 3Haloihoilalo 3 2 2
Halolena 3 2 9Halulu, a b ird 45 1
Halulukahi 3 1 9Ham akua , son of Hawa i i Loa 2 8 1
Ham akua , a p lace 2 87, 3 2 2
Han a 2 57, 2 87, 3 2 -1, 3 9 2 , 42 8
Hanakahi 405 , 479 , 49 2 , 52 4Hanakaieie 3 2 0Hanalaa , 2 46 , 2 56 , 3 1 3 , 42 1 ; —hem a , 2 57 ; - ik i 2 43 ,
2 44. 2 56. 3 1 9 . 3 2 4 ; - nui. 2 44. 2 46. 2 56. 2 57. 3 1 9 . 3 2 5
343
4822 55
Hau ( foot - note) 1 80, 326
3
Haui Ka Lan i (chant ) 2 842 69
Q2 76
2 49 . 49 3 . 49 7
3 36
2 5 1 , 49 1
3432 2 8
Hanam aulu
Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q
4 ,
H'
f bl d b '
d1 apo, a e i r
8J i l
H lo am
Holaniku, of Ka ihi
i i i
Hawa i i 2 2 8, 2 36 , 2 3 7, 2 49 , 2 63 , 2 68, 2 80, 2 84, 2 87,3 38. 3 3 9 . 360. 363 . 3 72 . 3 79 . 382 . 383 . 386. 308
Hawa i i , Beaut i ful Land of ( song) 53 5Hawa i i , of Ku 42 1
Hawa i ian Hi story, E vents inHawa i ian Hi s tory,
T rad it iona l . 2 3 9- 2 57
Hawa i ian O r igins 2 58- 2 65Hawa i ian Pries thood History of 56 - 64, 66 - 1 58
Hawa i ian rank 307-
3 1 1
Hawa i i—Hanalaa - nui 2 43Hawa i i - Hanalaanui - Hema 2 43Hawa i i—ku- la lo 2 80Hawa i i Loa 2 3 2 2 34 2 7 1
Hawa i i - 10a , legend of 266- 2 8 1Hawa iki 2 2 8, 2 3 7, 2 53 , 2 54, 2 55 , 2 59 , 2 60, 3 52Hawke’s Bay, legend of 336Heeia 2 90Heha - ka -Moku 2 77 3 2 5Heiau , Cons truct ion of the 52
S ee als o Tem p le.
Heihei - tona
Hekikili KaakaaHek ilim akakaakaa
Hem a
2 43 . 2 44. 2 54 2 55 2 56 2 6 1 . 3 1 9 3 2 1 3 2 4. 3 52 . 468
Hem a—Hanalaa 2 44 , 2 45 , 2 56
Henshaw . cited 1 041 58
38 1
2 62
2 2 8 343 344 . 49 3
S45. 2 5 1 . 343 . 344. 49 2 . 496
3 2 1 . 4532 3 2 1 . 453
2 46. 2 52 . 3 1 0. 364. 453
3 1 82 9 2 , 300
2 70.2 77
3 37Hi lo 308 3 1 0 3 2 2 3 43Hinaa ikam alam a , w i fe of Pap a 44Hina 1 72 ,
1 74,2 2 3 . 2 5 1 . 2 65. 3 53. 360. 407. 49 3 502 . 503 . 5 1 7. 5 1 8
Hina , Prayer to 50 1 - 503Hinahana iakam alam a 2 56 2 6 1 3 2 9 , 468Hinakaalualum oana 3 1 8
Hinam oe 373Hina - nui—t i - po, goddes s of death 3 36Hina - te—A o—ihi 2 63Hina - te- A o-Meha 2 64Hina—tout i—A ni 2 63Hina - uri 3 37. 344. 3 52Hindus tan Polynes ians in 2 2 3 , 2 2 4, 2 26 , 2 2 8Hiolani 2 9 2 , 300Hionalele 2 9 2 , 300
Hi story, Hawananhevents in 3 1 7
His tory, Hawa i ian , trad i t iona l 2 39Hiwaoa , Marquesas 2 34, 2 63 , 2 8 1Hoaeae 2 9 0Hoalan i , ancient chief of Oahu 3 2 0 , 398Hoakalanileo .489 , 490Hoalii . 2 66 , 479Hoap ilikane 3 2 1Hoap iliwahine 3 2 2Hog 2 43 . 2 6 1 . 2 62 . 2 73 . 405. 5 1 7. 5 1 9
2 08
2 53 . 3 2 1
2 4 1
42 8
i v Index .
Holani - m oe
Holoholoku , tem p le of 42 6
Holoholoku. b i rthp lace o f Kaua i 42 3Holokaniakan i 2 47
Ho ly B ib le , The ( poem ) 51 2 5 1 4Honokawa ilan i 304 . 42 9
HonokohauHonolulu 80 ,
1 04 , 2 3 2 , 3 1 7 , 3 1 9 , 344 ,
Honolii 343 , 480
Honom aele 44 1
Honop u 2 I4. 53 9Honna i La lo 2 77. 3 49
Honua Po - 1 Lal'o 2 77
Honuaula
"
46, 2 3 2 , 2 67, 3 1 9 , 3 2 0, 3 2 3 , 365
475Hoohila , Kaua i 4 1 5 , 42 3 , 42 5 , 42 6
Hoohokukalan i 2 79 , 3 1 9 , 3 2 4 , 3 2 6, 42 0, 448 , 450
Hoohokuhonua , daughter of Pap a 360
5 1 9Hookam alii 3 1 3 , 3 1 4, 3 2 6
Hoolehua (w ) 343Hooleipalaoa 1 60
Hoom alele 472
Hoom ilialau, an ancient chiefes s 387Hoom o 508
2 76Hooneenuu a strong chief 4 1 2
Hom e 3 2 4. 343. 344 . 484Horse 2 2 4, 43 1 , 43 7Hotunui 3 52
Hounga 2 6 1Hours of the dayHouse, bui ld ing 56 , 60, 62 , 64 , 66 ,
3
78
House of Ka i l i 1 86Hualala i 3 1 7, 3 2 5Hualala i , lava flow 2 3 2
Hualani 2 43 , 2 44 ,2 55 , 3 2 7
Huap ouleile i 3 2 0
Huehue 534HueuHuewaHuhane
Huhune ( Pap a )Huk iaa
HulahulaHum an s acrificesHum uula
, a p lace in Hawa i i
2 63 , 2 64
3 2 0
1 88 2 78
30 45 1Ieie 2 08leiea 2 1 4Ignorant , The, by Kauwahi 5 1 5 5 1 6Ignorant , The , by Paalua 5 1 4 5 1 5I i , John 3 2 7i ka—na -Man i 2 60Iku 39 7
. n 49 7 505 507 5 1 8 537I l im a 475I loba , the 1n 1 sch1efmaker 365i lole 343Im akakaloa 3 1 0
Im oku a chief o f 3 9 42 2 6 ,
2 2 7, 2 3 2 ,
“
233, 2 34, 235, 236, 347Ind ia andPolynes ia (com p a rat i ve) 347 3 54In it iat ion of canoe hew ing p r iest 1 46Interm ent loca l i t ies of celebri t ies 3 1 9-
3 2 3Interp reters . cloud and weather 84
J
Japan , rel igion of 3 5 1Jap anese im m igrants , firs t to a rr i ve 3 1 7Java 2 2 8. 2 3 3 . 2 37. 2 48. 35 1 . 3 57
K
KahaanaweliKaha
Kahae , s on of Kahekili
84 2 82 300 30 1 . 302 303 . 304 305. 309 . 3 1 5 3 2 1
Kahahana , Lam entat ion for s tory of
Kaha ino , the sp i ri t of ev i lKaha ip i ilani
Kahaka , descendant of Haka
Kaha i 2 53 . 2 54. 2 56. 2 9 7. .3 1 3 .
3 1 4. 3 1 5 . 3 1 9 . 3 2 3 . 3 2 4. 3 2 6. 3 52 . 4 1 7. 4 1 8. 506. 509Kaha i , trum pet causm g s torm s t
'
o flee 3 60Kaha i—a - Hem a 3 2 1
469469
468. 485465
52 0Kahakahakea 3 1 9Ka Haka—ua—Koko 2 79Kahakea 2 08Kahakualam ea 3 2 0
Kahalaop una legend of 1 08Kahaloa . 2 85 , 2 9 1 , 2 96 , 303 , 459Kahalolena 36 1
Kaha luu , p lace nea r Ka i lua , Hawan 400
Kahana -3 00. 344 . 42 5. 454. 483Kahanla god 344 ; sorcerer 3 9 2Kaheihe im alie 3 2 2
Kahekili 84 ,2 82 , 2 84, 2 85 , 2 86 , 2 87, 2 88, 2 89 , 2 90 ,
2 9 1 ,
300. 303 . 3 1 0. 3 1 3 . 3 1 4. 3 1 5. 3 2 1 . 3 2 2 . 3 2 8. 347. 4 1 1Kahekili , father of Kahae 3 77Kahek ilinuiahunuKahekului
Kahelekahi
Kahelekua
Kahelekuakane
Kahihiokalan iKahihiwa i 49 7Kahiholuam ea father of Wakea 360Ka biki 5 4. 2 06. 2 49 .
2 50.2 5 1 . 2 53 . 3 1 9 . 3 2 1
344 . 360. 367. 42 0. 43 0. 44 1 . 442 . 46 1 . 48 1 . 483 . 486 .
49 2 . 49 4. 503 . 505. 506. 507. 508. 509 . 5 1 0. 5 1 8. 539Kab iki - Honna - kele 2 68 2 69Kahik i Kap akapaua a Kane 2 72
Im iex
2 67. 2 7 1 . 2 73 . 2 74. 2 75 . 3 2 1 . 360. 42 1
5 1 8
2 67, 2 70, 2 77, 3 2 1 , 360
48 , 486
42 1
Kahiki - ka ialeale 3 2 1
Kahikiula 5 1 8
Kaniko 2 79 , 3 2 4 , 3 2 7, 450
Kahikolani , an ancient chief 388
Kahikona 49 7
Kahiliopua , god of the day 49 5
Kahinalii 3 1 8
Kahiwalele 486
Kahiwauli 456
Kahoa 3 2 2 , 452
Kahoalii 1 72 , I74
Kahoali i , god 1 0
Kahoalii , n ight 2 6
Kaholoik i , nam e of a race 388
Kahom a ikanaha 3 1 9
Ka Honua i ke Kapu 2 77
Ka Honna ka Moku 2 77
Ka Honna i La lo 2 76 , 2 77
Ka Honua N ui a Kane 2 73
Kahoo lawe . 2 8 1 , 3 60
Kahoukapu 2 44. 2 45 . 3 1 3 . 3 1 5. 3 2 0. 3 2 5 . 3 2 7. 3 2 8. 463Kahu 2 88
Kahua 1 60 ,2 02 , 3 1 9 , 476
Kahuaka ip aoa 344Kahuakanani 3 2 0
Kahualoa 536
Kahuaole. ancient chief 377Kahuanui 344
KahuaWa i 476
Kahue 2 88Kahuilalani , god 3 98
Kahuku 302
Kahulupue 2 87Kahuna 4, 74 , 2 2 6 , 2 3 5 , 2 44 ,
2 47 , 2 48 ,2 53
Kahunanaha i , p la in of 54 1
Kahuoi 2 1 4, 3 1 3 , 3 1 4, 3 1 5 , 3 2 6, 36 1 , 49 5
3 2 2
Ka iahua 537 - 538
Ka i a KahinaliiKa iama 2 4 1 , 2 88 , 360
Ka iana Ukup e 2 88
Ka ihalulu
Ka ihe , or Ka ihehee 3 9 3 , 4 1 4Ka iholena 3 90
Ka i Holo -0 —ka Ia 2 78
Kaika ina of Kalaniopuu 3 73Ka iki - ku- a - Kane 2 69 ,
2 76
Ka ikilani 2 1 0, 3 1 3 , 3 1 5 , 36 1 , 485Ka ik ioewa 2 88Ka ik ipaananea 2 52
Ka iko, Ode to 546Ka i Kona , Ka i Koo lau 2 67Ka ilelalaha i 3 2 0, 42 2
Ka i l i 66 , 1 04, 4 1 2
3 1 9Ka ilikapuam anuia , king 36 1
Ka ili iliniho of Kuwalu 466Ka ililauokekoa 484Ka ililoam oku 3 2 2
Ka ilim oku, famous war-
god 42 3Ka i lua 2 1 2 , 2 47, 2 90,
2 9 5 . 2 9 7. 302 . 303 . 304 3 1 9 . 343 . 376. 400 . 52 4. 54é47
Ka inalu 2 86 , 360
2 96
380
1 94 , 2 9 2
2 82
343 , 480
2 99 , 306 , 482
3 2 0, 42 2
Kalakaua 2 43 , 2 45 , 3 1 4 , 3 1 5 , 3 1 7, 3 2 8, 368Kalakaua , D . , reference to work ofKa la lan 2 9 5. 3 76. 47 1 . 473Kalalea , high p eak of Kaua iKalalea , fam ous war- club
2 69 ,
3 09 . 3 1 42 67, 2 68, 2 72 ,
2 73 , 2 74
8
360, 464
362 373
35543 2
Ka ipuhaa
Ka i Ula a Kane
Ka iw i , a sea
Ka iw ikui
Kakaalaneo . 2 48Kaka ihili 3 2 4Kakuhihewa , king of Oahu, a l so known a s Kane
ikaua iwilani and Kuihewa 50, 2 42 , 2 442 83 . 307. 3 1 3 . 3 1 4. 3 1 5. 3 2 2 . 3 2 6. 3 2 8. 4 1 1 . 4 1 4
Ka lae 2 3 2 , 3 1 9Kalaeone
Kalahikiola
Kalahum oku 2 44 ,2 55 , 3 1 9 , 3 2 6
Ka la i , of Kona, wr iter of Song Book of Ka la i
kua iwa”
Kala ikoa
Kala ikuahulu
Kala ikua iwa , Song Book ofKala im anuia
Kala im oku
Kala ipa ihala
Kala iulum oku , Lam enta t ion for
Kalakeenuiakane
Kalam akua
Ka lana i Hauola
Ka lana i Hauola of Mau iKa lan i 2 08, 42 6
42 9 . 43 1 . 444. 445 . 446. 452 . 453 . 455. 459 . 462
Kalanihelem a iluna
Kalanikahim akeialn
Kalanikaulelea iw i . 2 57, 36
Kalanikauleleia iwi 2 56 , 308 3 1 3 , 3 1 4, 3 1 5 3 2 8 , 48;Kalanikauikaalaneo .430
Kalanikaula
Kalan ikaum aka
Kalanikaum akam‘
ano
Kalan ikeeaulum oku
Kalanikekum a ieiwakam oku
Kalanikona
Kalanikuihonoikam oku, a ch iefKalanikupuap a
Kalanim akua
Kalanim oku
Kalaninui
Ka lan i—nui—ahi - enaena high chiefes sKalaninuieeum oku
Ka lan i - nui - kua—liholihoKalaninui KuiapoiwaKalaninuikuhiwakawaka
Kalaninuilanim eham eha , chiefKalaninuim akahakum a ikalan i
Kalaninuiulum oku
Kalan iOpuu 2 84, 2 85, 2 86 , 2 87, 309 , 3 1 0, 3 1 1 , 3 2 1
Ka lan i - ula , who broke the kapus of Kahiki
Kalaniulum oku
Kalaniuluka ihonua of K ihaKalaniwahiikapaa
Ka lapana 2 55. 3 1 3 . 3 1 6. 3 1 9 3 2 1 . 3 2 5. 3 2 7. 3 2 5
Ka lau 3 2 0, 3 2 5 , 3 2 7Kalaunuiohua - 45 3 1 3 3 1 6 , 3 2 0, 3 2 7, 3 2 8
Kalehenui - a—M aweke
Ka lehuaweheKaleikuahulu chiefKaleiopap a
Kaleopuupuu, high p riest
v i Index .
Kaliuwaa
Ka loaKaloha i
Ka lolaKalolap up ukaohonokawa iIani
Ka lu, god of the kapuKa lua , at Hauola
Ka lnamn iKaluaw ilinauKaluwa i
Kam a 46 , 1 72 , 2 98 , 305 , 3 1 9 , 367,
398. 405. 4 1 2 . 42 2 . 469 . 486. 5 1 7. 5 1 8. 52 0. 538. 54 I
Kam ahano 3 1 5 , 3 1 6 , 3 2 7Kam aholela
‘
n i , a Kaua i chief 3 2 2
Kam ahualele 2 53 , 3 2 1 , 3 2 3 , 3 38, 488 , 54 1
Kam a ieli 3 2 2
Kam a iki 3 2 7, 36 1
Kam a ikui
Kam a ile 42 5 , 467, 473Kam a ilepuu,
Kaua i 455Kam a iole 3 1 9 , 3 2 1
Kam akaalaneo 4 1 1
Kam akahelei, author of poem 4 1 1
Kam akahoa 50
Kam akan, S M 68,1 54,
1 56. 42 2 45 . 2 48. 2 66 .2 87. 3 50. 53 2
Kam akauahoa , or Peapea 42 7, 42 8
Kam akea , w riter of“ A Song 53 1
Kam akauahoa of Kep anila 42 8
Kam alalawalu 46 , 2 52 , 3 1 3 , 3 2 1 , 3 2 8, 4 1 2 , 4 1 4 , 42 2 , 455Kam aluahaku 360
Kam aluohua 3 2 0
Kam a na Tah it i , chi ld of Kahik i 2 53
Kam anu 2 96. 303Kam anuena , son of Kawe lo 42 2
Kam ao, or Kam aom ao 2 1 2 , 2 9 7, 304
Kam ap uaa 1 0,2 5 1 , 3 36
Kam apuaa , m ele of 3 3 5Kam apuaa , nam e of 5 1 6 - 5 1 9Kam apuaa , p rayer of
Ka Maul i N ewenewe LoaKam auluaniho, grandm other of Kam apuaa
Kam auaua
Kam awaelualani , an i s landKam awaelualanim oku, high chiefKam eeliko
Kam eham alu
Kam eham eha 68 , 1 70,
1 86. 2 3 3 . 2 40. 2 4 1 . 2 56 2 57. 2 84. 309 . 3 1 0. 3 2 2 . 368
Kam eham eha III . 3 2 8
Kam eham eha IV. 2 88, 3 2 8
Kam eham ehanui 2 88 , 2 9 0, 3 1 4 , 42 7Kam elea 36 1
Kam iako, god of cold 2 63Kam ohali i 3 2 0
Kam ohoalii 2 8
Kam oholuakeakapu 430
Kamohom oho 2 88Kam okum anam ana 3 2 0
Kam olanuiaum i 463Kana 2 5 1 2 70, 2 72 , 2 9 5 , 302 , 489 , 49 1Kana and M oi , Legend of 1 58, 489 -
49 1
Kanaba 456 , 476Kana ina 3 2 2 53 9 540
Kanalio 2 9 7 , 304Kanaloa 1 0, 1 2 , 3 2 , 36, 46 , 2 35, 2 72 , 2 78,
2 8 1
386. 4 1 1 . 449 . 459 . 460. 468. 469 . 485. 506 . 5 1 7. 540Kanaloakuaana
, ch1 ef 46 1 , 53 9Kanaloanui 3 2 0
Kanaloanuiakea 1 0, 1 4Kane 1 0 36,
48, 2 66 , 2 70,
2 72 . 2 96.
2 72 , 349
52
2 9 7, 304.43 7
.2 70, 2 7 1 , 2 77, 3 2 8
3 1 8,
2 47, 2 90, 303 ,2 9 1 , 3 1 3 , 3 1 4, 3 2 1
2 68, 3 2 0
3 2 1 . 343
Kapalam a
Kapa lawa iKapalilua
Kapapala
Kap aukau, a p lace in Kau
Kane—Continued.
344 . 3 45. 3 54. 364. 366 . 3 96. 4 1 4
4 1 6. 42 0. 42 1 . 43 1 . 43 7. 456. 459 . 460. 46 1 . 462 . 485
49 1 . 49 5. 49 7. 503 . 504. 505 506 . 5 1 0. 5 1 7. 53 9Kane, day of
Kane- a - Lae, or la iKanea l i i , chiefess of Mo loka iKane ApuaKanehekili
Kanehili
Kanehoa
Kanehoalani
Kaneiakum uhonua
Kaneikaua iwilani,K ing of Oahu
Kane- Laa~huli 366°
m ake 366 ; iol i 2 68, 2 74 3 3Kane Loa Lan iKane Lu Honua
Kane—oi’
e, sup rem e god
KaneoheKaneoneoKanenuhonuaKanenuiakeaKanewawahilamKangaloaKanihonuiKanikaniulaKanikauKamikawaKanikaw iKan i KuoKanip abu. - 2 44 . 2 45. 2 46 2 8 1
. 3 1 3 . 3 1 6. 3 1 9 . 3 2 5. 3 26Kam uhi 2 45 , 2 46 . 3 1 3 , 3 1 6 , 3 1 9 ,Kanoa , P.Kanoa , a heiauKanokap a , near Hi loKamu i , writer
Kaohele , chi ld of LonoKaohiokakaKaokao Ka lan iKaoleiokuKaolohaka - a - KeaweKaom ealani
KaopuloliaKaOpulupulu, high p riest .84, 2 83 2 85 2 86 2 87KaowakawakaKapa 1 8, 2 0, 2 2
52 . 54. 2 04. 2 06. 2 58. 386. 389 . 42 3 . 43 9 . 44 1 .
460, 46 1 , 467 , 482 ; bea ter , 405 ; blocKap aa
Kapaahoa
Kap aahu, a god
Kap aahulaniKap aakea , high chiefKap aau
Kapaekukui , author of song for Kaum uali i
Kapaeleele, god
Kapaeulum oku, chiefKap a ihip ilip ili
Kap akap akaua
Kapakapakaua .2 70, 2 74 ; a Kane 2 72
2 73 . 2 75. 2 76. 2 77. 2 80
1 ndex
Kapaulaula , a god 344
Kapawa 2 47, 2 50, 2 55 2 56 , 3 1 9 , 3 2 0, 3 2 4 , 3 2 5
Kap eep ee, warrior of Haupu .4 , 49 1
Kapena 2 89
Kap ep eekauila 1 58
Kap ewa iku 3 2 2
Kap ewalani 3 2 2
Kap iiohokalani 3 2 1
2 76
Kap iolani 300 , 3 1 3 , 3 1 4, 3 1 5
Ka ipuu,land in Kapap ala 3 90
Kapo 2 8, 344 ; p rayer to, 503 , 504
Kapolei , hi l lKapoho, Puna 3 9 7
Kapom a ilele 344
489
2 8. 360. 36 1 . 387. 3 9 5. 3 96. 39 7. 3 99 . 400. 401 . 402 .
403 . 404. 408. 4 1 3 . 4 1 8. 4 1 9 . 42 0. 43 1 . 43 2 .
433 . 434. 445. 447. 448. 449 . 462 . 463 . 468.
485. 486. 487. 488. 498. 506. 509 . 536. 53 7. 539 . 540
Kapua 1 70, 343 , 459 , 472
Kapuaam ohu 3 1 3 , 3 1 4 , 3 1 5
Kapueokahi 48, 42 9 ; harbor of Hana , 42 8 ;land in Puna 3 78
3442 53
Kapuka ihaoa 1 58
Kapukam ola,m other of Iw ikauikaua 43 3
2 892 1 2
Kap ulupulu 48
43 I
Kapunanahuanui - a—Um i 3 2 0
Kapuuoneiki 3 2 0
Ka Puu Poo Kanaka 2 76
Kar ika , or Kar ik i 3 53Kau 3 1 0. 3 2 2 . 368. 3 79 . 3 94. 409
Kauahoa 2 08, 450, 482
Kauahui 30-1
Kaua i (p erson ) 2 8 !
Kaua i ( i s land ) 2 3 3 , 2 42 , 2 43 , 2 44 ,
2 45 . 2 46. 2 49 . 2 52 . 2 84. 2 9 1 . 309 . 3 1 0. 3 1 4. 3 1 5. 3 2 5
Kaua i - E lepuukahonua 2 43
Kaua i—Puuam u 2 60
Kaua i term s w ith equi va lents 345 , 346
Kauahahi 2 08
Kauakahi—a - Kahoowaha 2 85 . 3 1 3 , 3 1 4 , 3 1 5 , 3 2 6
Kauakahikuanauakanu, w i fe of Iw ikauikaua 36 1
Kau- a - Kam akaohua 3 2 0
Kauaniani g. 3 2 1
Kauha ipaku 42 8
Kauhi 2 85 , 2 89 , 4 1 2 , 42 2 ; governor of Kam a , 538
Kauhi - a - Hiwa 3 1 5 , 48 1
Kauhi - a - Kam a 3 1 3 , 3 2 1 , 3 2 8, 4 1 2 , 487Kauhi ikem ao ka lan i 344Kauhi iliula - a - Pi ilani 2 44
4 1 1
L 2 88 , 2 89362 . 4 1 5
3 2 0, 3 2 5 , 3 2 7,
383 . 445. 446. 448. 450
3 1 3 . 3 1 5 , 3 2 0. 3 2 71 72 . 3 1 9 . 42 7. 42 8. 470. 486. 496
3 2 2
2 1 4 , 42 42 00 , 2 3 5 , 3 18 , 360. 462 , 473
307. 3 2 2 . 3 2 8 49 3 . 49 52 9 1 469
348
450
360
434Kaulele1 a 1w 1 , ch1 efess 408Kaulu 487
439 , 440,
. 2 46
344 . 45 1 . 453 ; songs for. 474. 48 1
- 2 9 8
344
i i i i i i.48 , 2 1 2
43 1 . 48s
307. 3 1 3 . 3 1 4. 3 1 5. 3 2 7. 362
3 1 3 . 3 1 4.
Kealulokaloa 3 1 3 , 3 1 5 , 3 2 1 , 3 2 7,Keali i -Wahanui 349Kealohi 3 1 5 , 4 1 8, 42 3 ; chief of Kaua iKealohikikaup ea , i s land of
KeaniniulaokalaniKeaoapaap a (Kua p apa )Keaoaui , cloud god
Keaolewa , m ounta in of Kaua i
2 43 , 2 44 , 2 5 1 ,
3 2 7. 42 6.
2 45. 2 9 1 . 2 9 3 . 3 2 2 . 3 2 8. 349 . 387. 42 3 . 43 1 . 449
463 , 53 5 ; hlgh ch1 ef or k ing, 2 88 , 360, 362 , 4 1 4,
Keawe- i - kekahi - a l i i 308,Keaweikekahialiiokam oku 1 06 , 408, 4 1 4 , 434 ,Keawe - Ka iama - a - Ahuu laKeawem auhili 2 40, 2 87, 2 88 , 308 , 309 , 3 1 0
Keawenuiaum i 3 1 4, 3 2 2 , 463 ; song of, 460,
Keawepoepoe 308, 3 1 3 , 3 1 4 , 3 1 5 ,
Kauna lewaKaunuikuam akan i , p eop le of
Kaunulau
Kaup ea
Kaupeep ee- nui—kan i la
Kaup ekam oku
Kaupo
Kaup o Koo, fam i ly of chiefsKauwahi , wr iterKauwahine
Kanwan
Kauw ilam akaeha ikalan i
Kava , s ee awa .
Kawa’
ewa’
e
Kawa ihaeKawa ikini
Kawa inonohu, a chiefKa Wa Kup uaKawananakoaKawao 3 2 2Kawaokaohele 2 43Kawelo 1 70, 307 , 362 , 4 1 1 ,
'
4 1 2 r 4 1 5 , 4 1 9 , 456Kawelo, son of PeekoaakalanaKaw elo A ikanakaKeweloika iehuehuKawelom aham aha iaKawelonui
Keaalau
Index .
Keeaum oku 308 , 3 1 1 , 3 2 0 , 3 2 1 , 3 2 2 , 3 2 7 , 3 2 8
Keeaum oku -
p ap a iahiahi 2 87Kee i 383Keelanihonua iakam a 3 2 1
Keelikolani , Chants to 486 , 487 , 489Keelikolani , R uth 2 88
Kekaha 2 3 2 , 3 1 9 , 3 2 0, 455, 473
Kekaulike 2 88 , 308 , 3 1 4 , 3 2 8
Kekauluohi 3 2 8
Kekela 308, 3 2 2 , 3 2 8, 487Kekelaokalan i 2 85 , 2 9 1 , 486
Kekelea iku
Kekoa , of Ohia ikulani 463Ke Kowa i Haw a i i 2 72 , 2 75 , 2 78
Kekua iw a , chief of Kaua i 42 0
Kekuam anoha 2 82 , 2 88. 2 89 , 2 90 , 300
Kekuanaoa 2 88, 2 89 , 3 1 7 , 3 2 2 , 43 5
Kekuaokalan i 1 48, 309 , 3 2 2
Kekuapoi- ula 2 82 ,
2 83 , 2 85 , 2 89Kekuapololi 343
Kekuohapuu 344
477
Kelea 2 43
3 1 7
Keliialia 2 79 , 3 2 6
Keliiku 2 79 , 3 2 6
Ke‘
li im a ika i 309 , 3 1 7 , 3 2 2
Keli iakaloa 2 40,
Kem ilia 2 79 , 2 9 2 , 3 2 6
Keoaahim akaakaua , god 344Keohokalole 3 1 3 , 3 1 4 , 3 1 5 , 3 1 7, 3 2 8, 538
Ke Ola i M auolina 3 Kane 2 76
Ke Ola Kum u Bonua 2 68
Keolewa 3 2 1 , 448 , 494 , 5 2 1
Keoloewa 2 5 1 , 3 1 0, 3 2 6
3 2 2
Keoloewa - a—Kam auaua 2 5 1
Keoneoio 2 3 2 , 3 2 0
Keoniana 440, 443
3 2 6
Keouakuahuula of Kau 2 88
Keowahim akaakaua 343
458
Kep elm o, Legend of Hawa i i - leaquoted on
“
p rayers” , 4Kepookalani 3 1 3 , 3 1 4 , 3 1 5 , 3 2 0
Kep ookalani Kalaninuim alokuloku 3 2 2
Kepoolukahauhanaokam a 2 9 3Kewalo 3 1 9 , 442
Ki 1 50 ,1 80, 1 82 ,
2 08, 2 79 ,2 80 ,
2 8 1
Kia ika i , writer 53 2
K iha3 2 7, 3 2 8, 469 ,
king of
Kaua i , 42 2 ; a dei ty, 407 ; tw in chi ld of E huk iha ,
K ihanuilulum oku 3 1 0, 3 1 3 , 36 1 ; l i zardgoddes s of M aui
Kihap i ilani , 48 ; nam e song for 4 1 1 ,K ihawahine, l i zard goddes s 3 9 7,
3 2 1 ,
Kikam anio LaulihewaK ikau
K i la 2 46 . 2 53 ,K i lauea 2 3 2 , 3 1 7,K inau 2 57 3 1 7,K ing 6 8
1 4 , 1 6 , 1 8 , 2 0 , 2 2 , 2 4, 2 6, 2 8, 30, 3 2 , 34 , 23638. 40. 42 . 44 . 68. 1 52 . 1 54. 1 56. 2 40. 2 58.
K in i or K in ikin i 2 77 , 3 2 5 .
Kiowa ikaala 2 9 5 ,
K ite 2 06 , 3 74 , 36 1 , 4 1 2 , 4 1 5 .
K iwaa , a mythica l b i rd 38 1 , 4 1 2 ,
464
42 0
4 1 S407
3 2 4
3 1 82 56
48
2 90
3 2 1
484
3 2 8
2 82
438
302
42
45 I
2 42 , 2 432 45. 2 83 . 2 84. 3 1 0. 3 1 3 . 3 1 4 . 3 2 0. 3 2 1 . 3 2 6.
Kuamoo
Kuhonua , chiefKuhooneenuu
Kuhnla
Knialua
Kuihewa , king of OahuKuihewam akawalu
Kuihim alana iakea
Ku - i - ka - Po—Loa
Kuka ilim oku
Kukalaniehu
Kiwalao 2 56 , 2 87, 309 , 3 1 1 , 383 ,K iweKoa 1 84 1 86, 2 06 , 3 1 9 ,
Koae, bird . 2 1 2, 38 1 ,
Koa ie
Koalaukane
Koha la 1 04 1 66 2 00,
Koholalele . 2 1 2, 486 ,
Koi . high p ries tKolff, reference to work ofKo loa . 2 1 4 , 3 1 9 ,Ko lo—i—ka - Po
Kolo- i—ke- A o .2 69 , 2 76 ,
Kom oawa
Kona -4 8. 2 2 8. 2 49 . 2 68. 2 90 3 2 0. 389 . 400. 446. 475.Konaliloha 2 48,Konam anu
Kon ikonia
Konohik i 74, 2 04,Konolea
Koolau 48, 50, 80, 1 96 , 2 00, 2 02 , 2 1 4 , 2 59 , 2 7 1 ,2 87. 2 9 2 . 2 9 3 . 2 9 4. 2 9 5. 300. 301 . 343 . 344. 3 9 1 . 399 .
42 2 . 42 4. 42 9 . 455 . 458. 475. 476. 481 . 483 . 488.Koolau, w indKoolauloa
Koolaupoko
K0pek0pe, a p lace above Hi loKoro
Kou
Kou iKoutea
Ku1 2 , 1 8 , 2 2 , 30, 36 , 52 ,
1 2 0,1 2 4 , 2 2 6 , 2 67, 2 68,
387. 3 9 5. 3 9 6. 3 9 7. 398. 40 1 . 404. 4 1 5. 42 1 . 449 .
Ku, or K i i ( for Ka im elem ele)Kuaana , ancient chief of Hi lo.
KuahewaKuahewahewa - a - Kane
Kua ihelani . 2 36 , 2 5 1 . 2 53 , 2 96 , 303 , 3 2 0, 3 2 1 ,
Kua iwa .3 1 3 3 1 6 3 2 8.Kuakaa , chiefKuakala ,
ancient tem p leKuakin i , a chiefKualanakila
3842 48
3 2 5
3 9 9
306
2 90
488
2 2
342
482
2 76
365
3 I 9
48 1
2 49
3 1 8
3 2 4
4 1 4
468
489
450
3 2 5
402
1 70
2 80
345
4 I S
389
474
462
3 2 0
486
Kukanaloa 2 48 , 2 49Kukaniloko 2 47. 2 55. 3 1 3 . 3 1 4. 3 1 5. 3 1 9 . 3 2 6. 4 1 9Kukaohialaka 3 2 0
Kukaoo , god of husbandry 1 2 0
Kukeoloewa 1 56
Kukeolowalu, god of wet cul ture 1 2 0
Kuileiakam okala 2 98
Kakona 2 45. 3 1 5. 3 2 0. 3 2 7. 36 1 . 466. 467. 53 9
Kuku i - 1 0 , 1 62 , 1 80, 1 98 ,KuLuia im akalan i 2 83 , 3 1 0
Kukulu- o - Kab iki 3 1 8, 3 2 1
Kukulu 0 Tahi t i 2 42
Kulu- Ipo 2 69 ,Kulukulu, a chief of Hi lo 3 9 4
Kuluwa im aka , J . P . , a fam ous chanter 368
2 83 , 2 84 , 2 85 , 309 , 3 1 3 , 3 1 4, 3 1 5 , 3 2 1 , 3 2 8
Kum oho 480
Kum ukahi 3 2 3 , 4 1 0 , 49 5Kum ukoa 3 1 1 , 3 2 2 , 360 , 42 8Kumukukui , p lace in Puna 3 9 7Kum ulip o 3 2 2
Kum uhonua 4 ,2 43 , 2 45 , 2 46 , 2 67, 2 68 ,
2 69 . 2 73 . 2 74. 2 75 . 2 76. 3 2 2 . 3 2 6. 3 3 5. 365 . 366. 505Kum u_Honua . genea logy o 2 69Kum uhonua , legend of 3 3 5Kum u Honua M okupuni 2 75Kum u Honua Puu 2 75Kum um ahane
Kum unuia iweke 345Kunounou, cap e of 3 9 1
Kuniakea 1 0, 1 4, 2 79 , 2 80 , 2 8 1 , 3 2 5 ,Kunuiaiakeakua 2 79 , 3 2 5Kuolono 3 1 3 , 3 1 4 ,Kup ahip ahoa a chief 48 5
Kupalaha 2 9 1
Kupuap a 3 73Kupuapa ikalaninui , chief 408, 488Kupukupunuu 2 79
3 52
488Kuula 1 72 ,
1 74, 3 1 8Kuwaa , god 344Ku- waha - ilo
, a god 2 80
49 7Kuwalukapaukumoku, chief 3 1 5 , 3 2 9 , 466
L
Laa (p erson ) 36 1 . 387. 389 . 3 98. 43 3Laa , land in Puna 376Laakapu 2 45 , 3 2 5 , 3 2 8Laakona 3 1 0
Laaloa , chi ld of Kam a 4 1 2
Laam a ikahiki 2 46 , 2 53 , 3 1 5 , 3 1 6 , 3 2 1 , 3 2 6 , 36 1 , 447Laam a ikanaka 308Laau- Lanakawa i 2 46
Laeanuikekaum anam ana 3 2 0
Lac 0 Ka lae 2 79Laguem ba , i s land 2 59Laha ina 2 84, 2 88 . 3 1 7Laha ina luna 3 2 4 , 5 2 6 , 53 1Laha ina luna , a song of 530 , 53 1 , 53 2Laha ina luna chants 52 4 , 52 6 , 52 7 , 52 8
-Laheam anu, Pea pea’
s son 4832 7 1
Lahu im oho . god 344
Lahui M u A i Ma ia 2 7 1
La ieikawa i 68, 484Legend of 1 08
Laka 2 08 , 2 54, 2 56,2 76. 2 9 8. 305. 3 1 9 . 3 2 4. 344. 484
Lalohana 3 1 8 , 5 1 0I a lo Honua 2 69 , 2 73 , 2 75 , 2 76 , 3 3 5 , 365 , 505La lo o Kona 2 76 , 3 2 5Lam a 2 2 , 2 6 , 1 52 , 4 1 8, 457, 46 1Lam aloloa 1 04
Index
L i za rdLobs ter
Lam ent for L iholihoLam enta t ion , ALam enta t ion for Kaahum anu
for Kahahana
for Kala iulum oku
for Keawekalohe
for Laha ina lunafor Lono- op iofor Pe
’
ap e’
a
Language , notes on Po lynes ianLan iakeaLanihuliLanim oe 3 2 0
La Perouse 2 40Las i 3 52Lauac 472
Laukaula , the p lover 360. 2 42 2 44. 2 45.
Laulihewa 2 56 , 3 1 4 , 3 1 5 , 3 2 6
Laum a iakem ilia 388
Laum a iakenahea nam e of a p lace above Hi lo 388
Law , p r iest ly 1 2
Lea , goddess of canoe - m akers 47 1
Leahi 1 52 , 1 9 8 , 2 9 2Legend of Kana and M o i .489 , 49 1Legend '
of Hawa i i—10a 2 66 2 8 1of Kahahana . 2 82 —2 9 1Legends 2 3 9 , 2 58, 3 1 8 , 3 38, 3 52Lehua ( i s let ) 2 2 4 , 2 8 1 , 4 1 8, 4 1 9 , 42 5 , 462 , 543Lehua ( flower ) 1 9 6, 43 3 , 43 7
LeiauLeim akani
LekaLele, gra s sy p la insLeleaanae
Leleam akua ,fa ther of Kahikona
Leleiohoku , A nam e for W1. P . ( song)Lena , m other of Kam a iki
Lenorm ant
L i Han Ula 2 72 , 3 1 8
Liholiho 1 58, 309 3 1 0 3 1 7, 3 2 2 , 3 2 8
L iholiho. Lam ent for .43 5 , 438
In Pra i se of ( song) .430, 434L ihue 2 82 , 309 ,
14fl0a . 2 9 4 302
Lililehua 3 2 2
2 1 0.
80
1 82 , 1 84 , 1 86 , 1 88
383
344Lo in cloth, s ee gi rd le.
Lo La leLom i lom iLong godLono 8, 1 0, 1 2 , 2 2 , 3 2 , 36 , 40, 42 , 46
2 04 , 2 2 6 , 2 6 1 , 2 67, 2 68 , 2 7 1 , 2 72 , 2 75 , 2 9 3 , 306 , 3 1 8 ,
3 2 3 . 330. 3 3 5. 345. 3 50. 3 54. 360. 364. 367. 3 78.
43 1 . 448. 46 1 48 1 . 485 . 503 506 507 508. 509 .
p rayer to 505 , 506, 5 1 0
3 2 0
3 2 7 , 3 2 8, 466 , 468
. 2 1 0 3 2 2
2 72
5 1 8
5 2 0
2 9 4 303
3 1 9 , 3 2 0
345
3442 6 1
X
Lononuiakea 1 0,1 4, 40,
Lono- op io, Lam entat ion for 42 4 ,
Lopa ikihelewale
Lot Kam eham eha
Love ChantsLoya lty I s lands 2 2 4, 2 2 5 ,
Lua , husband of Pap aLuahoom oe
Lua ia , ances tres s of Kuihewa
Luaka im oana , god
3 2 0,
2 88,
M
M ahakapu of M akakaualii
M ahi , of Kekaeleuhiloliloliha 408 46 1 ,M ahihelelim a
2 542 9 4.
Makahik i 34, 40, 42 , 1 54, 2 02 ,
M aka ioulu 2 83 , 2 89 ,M aka iwa
M akakauali i 3 2 7, 433 , 46 1 , 469 ,
M akalii 2 1 4, 2 72 , 2 78,M akap awea
M akap uu
M akawahine, sp ort ing dei ty of LonoM akea , R arotongan chiefM akuakaum ana
M ala ihaakoa , a tem p leM alaekahana
M ala iula .475 ,ldakn sMa le iMa lela 2 48 , 387,M alelaaekahi , the chiefM algas s eMa l iu 1 58, 2 47,Ma lo, D . , reference to work of 2 02 , 2 45 ,Ma lo, s ee gi rdle.
2 25 344 ; p rayer to 49 2
Mam ane, tree
M angam anga i
M anono
M anonokauakap ekulani 2 88, 2 90
Manua , Sam oa
Manua , god
M anuio
MapuMarquesa s 2 3 1 ,2 3 2 . 2 3 3 . 2 34. 2 3 5. 2 36. 2 43 . 2 50.
2 65. 3 30. 354.
M a rquesa s , trad it ions of
Marsha l l , J . F B
Mas s ageMaui , god "
Mau i ( i s land)M aui - a i A l i i
44
42 6
345
3 1 7
5442 2 9
360
3 2 3
4 1 9
39 6
2 45
3 2 5
3 2 2
43 2
3 1 7
4 1 4
345
469
462
3 2 I
343
3 2 0
33 7
3 36
301
3 2 3
3 2 32 042 9 0
2 9 0
52 4
530
2 79
3 2 0
343
42
3 53
53 9
343
3 552 872 47
498
42 2
388
476
3 57
343
3 9 6
430
2 2 32 48
430
3 56
2
Index
M aui—a—Ka lana 2 50, 2 54, 2 56 ; - a - TaoangMaui Hanalaa—ik i l ine
M auikuk i
Maui—0—TarangaM au1 p ae 336 ; - P0tik i , 2 59 ; —R ang i , 2 60 ; —tahMauna KapuMauna Kea , Cave on
Mauna Loa , erup t iori ofM aweke
'
2 3 3 , 2 43 , 2 44 , 2 47, 2 52 5 1 . 2 54. 2 55. 2 57. 3 1 3 . 3 1 4. 3 2 4. 3 2
3 38 ; - Lakona ,- Paum akua . .
M ea , Tongan god of sea and voyagesMedicineMele, references to
’
1 1 2 , 2 2 7, 2 6
4 8
3 2
M ua - o- Ka lan iM ud hen 1 04, 1 5M ulielealii 2 44 , 2 45 , 3 1 3 , 3 1 .Mul ler, M a x ,
reference to work of 2 2
Mul letM ysolMys t ici smMyths , C reat ion
2 88 2 89 2 9c
Na lu AkcaN am ahana
N am akehaNam e songs :
for Kam apuaa 5 1 6
for Kihap i ilani 4 1
for W. P . Leleiahoka 484
for Liholiho'
43C
Meyer, R . W . , quotedM igrat ion Polynes ianM i luM i lo,
tree
M iscel laneous N otesM oanonuikalehua
M oaulanu iakea
M oerenhout , reference to work of.
M oi and Kana, Legend of
M oihala
M oikeha
M okoli i
M okulehua
Moloka iMoloka i - a—HinaMolo- LanaM ololani
Mo luccasM onth, days of the (com p arat i ve)Month of Welehu . 1 40, 2 0
Months , ausp icious or otherw i se , .30, 34 , 1 38 1 4Months nam es of (com parat i ve)M oon
M os ses Is land
N aeheehe Lan iN ga inuiNgat i Paoa , tribeN aheana author of chant to Keelikolani
N ahienaena , chant for
N ahienaena Harriet A Farewel l toN ahiolea
N ahulua ina
N a ihe
N a iu, author of Lam entat ion for Young Kaahu
x fi Index .
Prayer to Hina - 503Pray er to Kap oPrayer to Lono 505-
506 , 5 1 0Prayer to M alaehaakoa 49 2-
498Prayer to Pua - 500Prayers , use of in tem p l e s erv ice1 2
,2 0
, 2 2 ,2 4, 2 6 , 34 , 42 , 44 , 1 1 8, 340
nam es of 2 0, 2 2 ,2 4Prayers , Heathen , va r1 ous 46Pr1 est 2
, 6 , 8, 1 0,1 2
,1 4, 1 6, 1 8, 2 0,
2 2,
2 4. 2 6. 2 8. 30. 3 2 . 34. 36. 38. 40. 42 . 44. 52 . 66.72 , 74, 78, 82 , 98, 1 1 2 , 1 1 4 ,
1 56 ,Priest, A naana 1 1 2Pr iest , canoe hew ing 1 46Pries t, d i v iner 82Pr iest , fortune- tel ler 84Pr iests , fam ous 1 58Pr iests , gods of 74 , 78, 82 , 1 56, 1 58Pr ies t , hoounauna , ev i l sp i ri t— send ing 1 1 0,1 1 2Priest , love- inducing 1 4; 1 1 6Pr iest, m as sage 88, 1 08, 1 1 0Pr ies t , m akan i (mys tic) 1 1 2P ries t , m ed ica l 86
, 88Pr ies t , m essenger 1 1 0Pries thood , auguries re lat ing to 9 2 , 94, 1 00,1 30,
1 3 2Pr iesthood d i v is ions and 0 1 dinances 3 2 3Pries thood , Hawa i ian 1 59 , 3 2 3Pries thood , qua l ificat ions for 70Prim a ry Gods and Creat ions 364, 365Puaa , chief 36 1Pua
Pua , Prayer to —500
Puakea
Puanui
Pueo
Pueonui
Pulatu
Pukalia—ikiPulo- NiasPu lo- toPuna—An iaPuna , d i s trict of 2 3 2 ,
Puna ,fam i ly of 2 52 , 2 57, 2 6 1 , 3 2 5Puna S pread w i th Ferti l ity ( song) 52 0- 52 1
343Puna - im ua 2 4 2 , 2 45 , 2 46 , 2 54, 2 55 , 2 56
2 89
3 52
88
2 83 , 2 89 , 2 90
343
3882 89 , 49 5
£2Ou 1 ros , quoted
R
R ae, Dr. reference to work ofR aho
R a iatea 2 8 1 , 3 53 , 3 54R akaR angiR ank, Hawa i ianR a rotonga
R at 2 60R afa 2 60
R aw l inson ,reference to work of 349
Reef fi shing 1 38
3 52
R el igious cerem on ies , Concern ing —45 , 1 46 - 1 58
R i tes , s ee cerem on ies .
Roberts , J os , quoted
Rongo- m a—tane, father of cul t i vated foodR otum a
Ru, god of w inds
R uanuu - Luanuu , a chief at R a ia tea '
Runuku
1 0. 40. 52 .
2 2 8,2 54, 2 80
Shark fi shingShark godShav ing as s ign of m ourn ing
347. 348. 3 53
Surf—rid ing
53 1 —53 2
53 5
343- 344
2 82 - 2 9 1
3452 1 0
1 66 . 2 1 6
2 2 4 . 2 2 8, 2 30 ,2 3 3 , 2 3 7, 2 38,
2 48, 2 60
2 06
2 58, 2 62
Sacred thingsSacri ficeSacrifice .4 , 1 0 1 2
,1 4, 1 6 , 1 8, 2 0 , 2 2 , 2 4, 2 6 , 2 8,
.3 2 , 36 , 52 ; hum an , 8, 1 2,2 2 , 2 4,
Sam oa 2 2 5 ,2 3 1 . 2 50. 2 53 . 2 54. 2 56. 2 62 . 3 30. 33 3 . 3 38. 3 52 .
Savage i s landSavanSavu Is landSawa iiS erv ice, rel igious . S ee Cerem on ies .
Shel l s a s ba itS igns . S ee Sorcery.
S ina . S ee HinaS iwaSociety I s landsSong, A , by Kam akeaSong Book of Kala ikua iwa
Song, E ven ingSong for Kaum ualn
Song for Keaw enuiaum i
Song for K ihap i ilan i .4 1 1—4 1 5
Song to Hiiaka 545 ; to Kauikeaouli ,Song of Jesus 5 1 1
- 5 1 2
Songs for Laha ina luna S em inary 5 2 4- 53 3
Sorcery 56—1 58, 3 2 3Source and M igrat ion of the Po lynes ian race 2 2 2 - 2 38
S p an ish d iscoveriesS pan i sh p iratesSp ear in rel igious cerem on iesS p ear hurl ingS p ear ingSp ice I s landsSp irits , ev i lSp ortsS quidS tarsS tars , Nam es of, in Hawanan
S tory of Hi iaka ikapoliop ele
Story of Kahahana
S tory of Kean in i extracts fromS tr ing gam es
Sugar—caneSum a tra
TabuS ee als o Kap u
TaeohaeTa faliuTahaaTaha ruuTahi t i . 2 4 1 , 2 46 , 2 47,
2 50 2 5 1 . 2 53 . 2 55 . 2 78. 2 79 . 2 80. 2 8 1 . 3 2 0. 3 2 3 . 3 5 2Tahuata 2 8 1
Take. S ee MarquesasTa l angaTa l i—a i—tubo. Tongan god of war
Tam bo - Kana - Lauhi , F i j ian godTanaoaTaneoa - ani
Tanga loa , Tongan god
Tangi ia , Tah it ian chiefTangaroa , father of fi sh and
'
rep tiles
I i zrfezr
Tane- m ahuta . fa ther of fores ts
Tap a . S ee Kap a
Ta ranga 3 3 6
Tarap ara 2 8 1
Tarawao 2 80
1 60,1 62 ; nam es of , 1 68
Tatara—nui 2 60
Tatooing2 53 , 348
Tauraki 2 60
Tawhak i S4. 3 52
Tawhi ri—n1 a - tea“
father of w inds 3 36
Taxes , or t ribute note) 1 54 , 2 04
Te A ri i A ria Aunt-
aim
, 279, 3 2 6 ; Ta r ia 2 80,
3 2 6 ; T ino R ua ,2 80
Te’enga - langi 3 5 1
Tem p le . 8
68 ; ( foot note ) - 158 ,
Tem p le ,bui ld ing and ded ica t ion of the 1 54, 1 56
Tep a , a v i l lage on Baba 3 50
Te R i i Fanau 2 79
Tetarewa 3 53
T i . S ee K i .
T ida l waveTi im aa raata i and Ti im aaraauta
- M a tohe 2 65 ; - M at0ho , 2 65 ; ~ tawhito—a riki
T im e. D i v i s ion of. S ee Ca lendarToam aram a
Togu i Uku, god of sea and v01 ages
Tonga I s lands 4 , 2 6 1 , 2 62Tonga rautawhiri 3 52Torres S tra it s 2 2 5 2 2 8T rading 1 50Trad it iona l Hawa i ian Historv 39 2 57T rad it iona l and Genea log ica l Notes 3 1 8 3 2 3T radi t iona ry Voyages 3 38 3 3 9Trad it ion s , (com p ara t i ve ) of l i j i
,N ew Zea land ,
Tonga and Ma rque 2 58 2 65Tubo Bubgo and Tubo Tot i , Tongan gods of voyages 2 62Tuhuruhuru 3 52
Tui fua Bolotu, longan god 2 62
Tui Tonga 58 , 2 6 1 . 2 6 2
3 3 6
70
6 5Tup u o Tupu a i 3 532 79Turner, quotat ion from
Tu—ti—wanawana or Tu - t i—wehiwehi , fa ther of rept i les
Tuu—m a
Tuwhakararo
Ua . L . L D i rge forUap ouUea
U'
lam awao
Uleguen—Buna . F i j ian godU l ia -Wa leUlim a raa
2 43 . 2 44 .2 45. 2 46 . 2 47. 2 52 . 2 54. 2 55 . 2 56. 3 2 1 . 3 2 4
2 65(J an 400 463Um i a- L iloa 2 42 , 3 1 5 , 3 2 7
Um ikalakauaUpo lo , or Up olu 1 86 . 2 47 , 2 55 . 2 69Uru - tae- tae , Tahi t ian god
Urutohga
2 37. 2 63
VV aahia
Wahieloa 2 56 , 3 1 92 54
2 86 , 2 90 , 30g
2 48 , 2 87
Wa ikik i 2 83 . 2 85 , 2 88 , 2 9 0,2 9 1 , 3 2 1 , 43gWa i lua 2 86 , 42 6
VV a ilua ; Koolau Wind of 52
“Ka iluanui - a—hoano .344Wa i luku 480 , 48;
Wa im ea 2 84 , 2 86Wa iolam a , the sand beach of Hi lo 383 , 46CWa iolea
Wa i p io EwaWa iulaula
2 43 2 46 2 50
2 79 , 2 80, 2 8 1 , 3 1 2 3 1 8 3 1 0, 3 2 1 , 3 2 2 , 3 2 4. 3 2 6 , 36Wakea C rea t ion ChantWalkenaer, S A . , 1 eference to work ofWa l lace , A . R . , com m ents 0 1 1 v iew s of
WaohaakunaWa rr ior ca ste‘
1 66 1 68, 1 71Waterm elon , cul t i va t ion of
YaroYea r, Cerem ony of the N ewYem en
Wawaem oho, god
Wawau
Weather p rop het
Welaahilaninui
W'
hakatau
Whaka taup otikiWhirote—kupnaWil l iam s , J . reference to work ofWil l iam s , Thos . reference to work of 2 5 1Wind , trade (at Tahi t i ) 3 5WiwaWood 1 74 , 1 9 2 , 2 0Worship . S ee Cerem on ies . rel igious . and Tem p le .
C ON TENTS
PR EFACE
CONCERN I NG A NCI ENT R ELI G IOUS CER EM ON IESR ela t ing to the Developm ent Of the R oya l Chi ld in its Mother s Wom b— Pries t D i rect ing the S ervice—The P A G E
Ope lu (F i sh)—The Yea rVAR IOUS HEATHEN GODSCONCER N I NG THE CONSTR UCTION OF THE HEIAU
HI STOR Y OF TH E HAWA I IAN PR I ESTHOOD CALLED TH E ORDER OF SOR CERY .
Preface— O rder of Pr ies thood— The D i v iner and Weather Prop het— Mean ing of D i v ina t ion— D i v in ing a Locat ion for the House—
'
Other Un favorable Locat ions— D iv inat ion 01 1 the E rect ion of Houses— Faul t i ly CO I1s tructed Houses— Dwm atmn on a Pos t denot ing D i sea se— D i v in ing the Pos i t ions Of Houses . .
HISTORY OF THE HAWA I IAN PR I ESTHOOD I N OLDEN TIM E , CALLED HOOM A N A M A N A
E xp lana tory R em a rks— Hi s tory of the Sorcery Pr ies thood— D i v i s ion s and Ord inances— Sacrifice Serv ices Of the
S tudent— D iv ina t ion— Praying to Death—D i v ina t ion R elat ing to Houses— D i v ining Om ens by the C loudsForetel l ing the Weather— The Hea l ing Pries ts— Canoe D ream s— Adverse S igns— The R a inbow and the R a inThe Excrem ents— Bananas— Tl1 e M ud—Hen— Augur ies in R ela t ion to K ings—The M a s sage Pr iest— the Hoo
unauna Pries t— The Hookom okom o Pr iest—The Makan i Pr ies t— The Love - Inducing Pries t— The Oneonei
honua— S igns Perta in ing to F i sherm en— Occup at ion Of Fa rm ers— Drea 1 1 1 s— Augur ies R e la t ing to the Pr ies thood — Mo les — Favorable Bi rth Months — Augur ies of the Canoe- Hew ing Pr ies ts — S p ea r Hur l ing— BoneB reaking T rad ing a s R ela ted to Agricu l ture— Cerem on ia l Funct ion s O f the Pries thood— M ethod Of Bui ld ing
A N A CCOUNT OF CULT1 V A TION
D i y Plant ing—Wet Plant ing—The Potato—The Banana— Suga r Cane— The Water M elon—The Ca labash andWater Gourd— Coi n—The Pie M elon— Nam es of D i ff erent Plants— M en Noted in Agriculture
A N A CCOUNT OF FI SH I NGanoe—Night F i shing
R ELAT I NG TO A M USEM ENTSCHA PTE R
I . K i lu— Um e— Puhenehene— The S led—The Runner— Pahee— Ot u— S “ ingingI I.Box ing—The Long God— Ba thing by Jum p ing— K i te F lying— Surf R id ing— Danci 1 1 g— KOnane—Cat s CradleThe Puzz le— Gam e O f I<Ol S l inging— Cock F ight ing
P R E F A C E .
HIS th ird series of the Fornander Col lection Of Hawa i ian Folk lore, in its va riedcha racter, presents va luable features for ant i quar ian and ethn ic s tudents Of Polynes ia in genera l and Hawan in part icula r. The papers included in Pa rt I , m os tly
the result Of S . N . Haleole’
s res earches in the work and workings Of the Sorceryp ries thood , is a revela t ion of the power and influence of tha t body over the Hawanan
race in all their voca t ions , a nd through his connect ions w ith m em bers of the order he
m ay be sa id to have wr itten w ith a clear know ledge Of his subject . The Open ing paper01 1 R el igious Cerem on ies Of the Tem p le cam e to the col lect ion from Dr. W . D . A lex~ander, a s the contribut ion of Ka 1 1 1 akau,_ 0 f Kaawa loa , an em inent authority in his
day, a noiau ( ski l led in such m atters ) , and reputed to have been a chanter of Kam e
ham eha’
s court_.Pa rt II . em braces h is tori c stud ies and fragmenta ry notes Of Judge Fornander,
selected from 11 1 8 m i s cel laneous papers , as a fford ing an ins i ght into his l ine Of re
s ea rch work , hence, has l ittle Of the ori gina l Hawa i ian and trans la tion fea ture Of the
other parts .
Part III . is devoted ent irely to chants Of various k inds These are a lm os t whol lyfrom the col lect ion of Judge L . A ndrews , whose ripe Hawanan s cholarsh ip is seen in
uncom p leted trans lat ions and notes found in the col lect ion . The“
Hau i ka Lan i”
p rophecy wh ich was brought to l i ght by Judge A ndrews in the s i xt ies and publ ishedin pa rt has recent ly been found to be ent itled to three m ore cantos . This chant is now believed to be com p lete, and appea rs here for the firs t tim e in trans la ted form Bes idesth is
,the chants com p ris e eulogies , lam entat ions , nam e song '
s, p rayers , love songs and
other m eles— a va luable col lect ion res cued from Obl iv ion .
THOS G . TI—I RUM ,ED ITOR .
Concern ing Ancient Religious Cerem on ies .
R ELATI NG TO TH E DEVELOPM ENT OF TH E R OYAL CH I LD I N . ITS MOTHER ’
S WOM B
HE m other being fa int from unp leasant sensa t ions , and groan ing a t the t im e
w ithout appet i te for food, they ( the attendants ) sought to as certa in her crav
ings . Then certa in wom en cam e to her and asked , “ Wha t sort Of i l lnes s haveyou tha t youhide yours el f ? ” She sa id to them ,
“
I do not know ; ( I am ) s im p ly languid . The wom en then s a id to her, “ Let’s see ; we w i l l exam ine you . She took off herga rm ent and they exam ined her body whi le one of the wom en took hold Of and felt of herbrea s ts
, wh ich , on releas ing the hand,they Observed the contraction of the n ipp les of her
breas ts, and excla im ed
,
“
You p robably have a ch i ld ; you are l ikely p regnant w ith one ; tel lus .
”
One of the wom en sa id tha t she was sim p ly bloa ted ; there was no ch i ld . A notherwom an
,however, pers is ted , You a re p regnant . They each a sked her
,
“
How m anym onth s s ince you la s t m ens truated “
Two,s ince m y m enses period has p a s s ed .
”One
of the wom en a sked her,
‘What do you cralve to ea t“
There is noth ing tha t I longfor. I try ha rd to ea t .
”
On the third or the fourth m onth her p regnancy becam e m ore ev ident , and she
rea l i zed the truth O f wha t the wom en had tol d her. A nd when it was certa in tha t she
was in such a cond it ion she was p la ced under carefu l res tri ct ions ; she was res tra inedfrom ea t ing food from any and every one i f Offered her. She m us t not ea t fi sh s a ltedby others ; she m us t not ea t wh ite fish ,
the aka,the opeln,
or the m ul let . She m us t not eat
a brown - colored dog ; she m us t not gird hers el f w i th a gl itter ing sk i rt (pa She was
not to wea r Old ga rm ents ; she was not to dwel l in an Old house ; tha t was s tri ctly forbidden . Such was the 1 1
'
1 anner of the teach ings of the fa lse deit ies .
The child'
wa s thus careful ly sa feguarded les t the peop le and the ch iefs sought toki l l it in its m other’s wom b . A m an Of ev il des igns , i f s een around such p laces , wouldbe taken before the k ing who com m anded him to be k i l led . Such a p lace wa s s tri ctlytabooed . N O wom an nor m an O f ev i l intentions wa s to traverse there ,
because they hadgrea t fa i th in the tea chings of the fa ls e dei t ies , and that was why a wom an w i th a ch i ldin her wom b was kep t s tri ctlyguarded .
T he p eop le firm ly bel ieved tha t the ch i l d would be ki l led because of the anger Of thefa l se deit ies ; they bel ieved tha t the ch i ld would be k i l led in its m other'
s wom b , becaus eOf the anger of the sa id wooden idols
,and the fea ther i dols , the l i za rd and poison deit ies ,
the gods of the n ight and the fi re (Hi iaka’
s gods . ) A ll these were wha t the peop lefa ith ful ly worsh iped ,
being com p letely deceived in their m ind .
In cons idera tion of these th ings the p eop le of all the land p ra i sed its (the ch i ld’
s )nam e, the father com m and ing the peop le to dance in honor Of m y ch i ld , all ye m en
and allye ch iefs . Thus the v arious dances were perform ed ; such as the loan, palm ,
( 2 )
N o N a O ihana Kahuna Kahiko .
N A KA M A K A U 0 KA A WA LOA .
N O KA HOOKA UHUA ANA 0 KB ALI I I LOKO O KA CPU 0 KONA M A KUA H I N E
A HE iho la kona m akuahine i ka i lol i m a i nu ili o la ia ia m anawa , 011 0 Ole
kana a i , a m e kana ia ,im i iho la kana m ea ono. A la ila hele m a i la kekahi
iO na la , i aku la : “
Heaha ke arm 0 kou m a i e na lo nei oe Ha i
aku la ia ia lakou : “
He aha la ,he luh i wa le m a i no .
”I aku la ua poe wah ine la ia ia :
I nana oe, e nana aku m akou ia oe.
” Wehe ae la kela i kona kapa ,nana aku la lakou
ia ia i kona kino, apo aku la kekahi wah ine O lakou i kona wa iu, a haalele aku la konal im a i kona wa iu nana aku la lakou ia ia i ka eeke ana aku 0 ka Om aka o kona wa iu,
koho aku la lakou ia ia : “
He keik i paha kau , ua hap a i p aha oe, e ae paha ,
” i ae la kekahiwah ine o lakou, aka he hookio aole hoi he keik i ; paakiki ae la kekahi wah ine, “
1 1 a hapa ioe.
”N inau p akah i aku la ia ia :
“
A h ia la m a lam a on i noho ia aohe kahe P” “
A luaae nei na ha la ae nei ko
’
u m au pO kahe.” I aku la kekahi wah ine ia ia : “
Heaha kau
m ea ono OlelO m a i la kela ia lakou : A ole loa a’
u m ea 011 0 ,he hooika ika wa le no i
ka a i .”
A h ik i ae la ke kolu 0 ka m a lam a a m e ka ha,akaka loa ae la kana keik i
,hoa
pono iho la ia i ua poe wah ine 1a i OlelO m a i a i ia ia . A la ila Oia ike aku na hapa i ahoonohoia
’
e la Oia ilOkO 0 ka pa lam a ; kapu loa aku la ua wah ine la aole ia e a i . i . ka
a i a ha i ke haaw i aku ia ia . A ole ia e a i i ka ia i m iko m a i ia ha i i ka paaka i , aole iae a i i ka ia keokeo, i ke aku , i ka Opelu, i ka auae . A ole ia e a i i ka i l io i i
,aole ia e
kak‘
ua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko, a ole ia e noho i ka ha le kahiko,
he kapu loa ia ,O ke ano keia ou ua m au akua wahahee nei
I m alam a ia no he keik i no ka m anao nui 0 na kanaka a m e na’
1 1 1 e m ake na keik i lai loko 0 ka Opu O kona m akuahine, hele aku la ke kanaka a i m ea m om o m ala ila
,ike ia
’
e la
ia i na kanaka , a laka i ia aku la ia i ke a l i i la , puea iho1a ia e m ake ; he kapuloa no ia
wahi , aole e hele m ala ila kekahi wahine a i m ea inO inO,aole e h iki aku kekahi kanaka a i
m ea inO inO m ala ila no ka m ea na paulele lakou i ka m anao nui i 1 1 a m au akua wahaheenei
,O ia ka m ea i m a lam a ia i ua wah ine la ,
a m e kana kei k i ilokO O kona Opu .
I ka m anao nui i0 0 na kanaka e m ake . ua kei k i la i ka huhu m a i O ua m au akuawahahee nei , he m anao iO nO ko lakou e m ake ke keik i ilOkO 0 ka Opu i k
‘
zr huhu m a i O na
m au akua laau nei a m e na akua hulum anu,a m e na akua 1 1 1 00 ,
a m e na akua ka la i ‘
pahoa a m e na akua kapo, a m e na akua Hi i aka,O keia m au m ea a pan ka ka poe kanaka
i hoom ana aku a i i na m au akua hOOluhi kino nei , 1 i a pun i loa ko lakou naan i ka m ea wa
hahee m a loko O lakou .
A m ahope iho O ia m au m ea ,hi ilan i aku la 1 1 a kanaka 0 ka honna nei a pan i kona
inoa ,i ae la kona m akuakane i na kanaka “ E hula m a i oukou i kuu keik i , e na kanaka a
pan 10a ,a m e i i a
’l i i a pau ;”
a hula iho la ka hula ka laau, a m e ka hula pahu ,a m e
( 3 )
4 Fornander Collection of Hawa iian Folk- lore.
punin, pa ilani, [i d /m a , a/J ik-i, alaaiaapa
1
w ith great rejo i c ings and nam e songs in honor of
the ch i ld were com pos ed and given to bards who went from p lace to p lace s inging them ,
so that the peop le throughout the land m i ght knowthem . A ll of the p eop le greatly re
joiced, and whoever d id not join therein was condem ned and was term ed a know - nothing.
2
A fter allthese th ings when the t im e of birth nea rs the ina inaais dis cha rged , tha t
wh ich envelopes the ch i ld , a S ign Of the ch i ld ’s com ing forth . Then the h igh p ries ts w iththe fea ther god com e forward , allp ray ing to a fa lse deity . The drum s . a re bea ten, and
p rayers a t interva ls a re Offered from a sepa ra te p lace, in honor of the ch i ld .
A s the chi ld app roaches the birth , the m other laboring for a day, or perhap s fortwo days , the incantat ions becom e genera l . Grea t reverence was shown these fa ls e gods ,and those having pebble gods ,
4
or shark gods , or nnilz ip i'
li s ( ances tra l gods ) ,‘
0 1‘ fi re
(Pele ) gods worsh ip ing them a ccordingly ; and those who entreated for a pos it ion p res ented their pet it ions , and so did those O f s incere6 p rayers . I f an ordinary m an and an
ord inary wom an cam e w ith their fa lse deit ies ( im ages ) held above them , p rophesy ing before the ch iefs and the peop le, fa ls ely cla im ing tha t they were pos s es s ed , 7 because of the
sp irit Of p rophecy res t ing upon them ; thus they declared before the ch iefs and allthe people, say ing : “ Your ch i ld is born ; your w i few i l l not die” , peop le at a di s tance would i i iqu ire
,Wha t did they s ay ? ” Those who heard them p la in ly told the others that the gods
who were in pos s es s ion of those two told the king that his w i fe wou ld not die.
“ The h igh p ries t told the k ing s ay ing, “
DO not l is ten to the ta l k Of the les s er gods ;l is ten to m y word , wh ich is th is : from the t im e of your poverty unt i l you becam e wea l thythese gods did not com e to ta lk to you ; they did '
not com e in bygone t im es when we werepoor . But when we have becom e p rosperous they com e h ither to ta lk to you . DO not
l is ten to them ; jus t hearken unto m y words and Offer a p ig in the tem p le to your m a ledeity , and a girdle to your fem a le deity
The p ig was taken by the p ries t and Off ered to the deity w ith the p rayer, Oh God ,
here is the p ig ;‘
give thou hea lth ( l i fe ) to your ‘
Off sp ring and your des cendants . Thenthe ra in fel l ( in The p eop le and the ch iefs p ra is ed becaus e O f the p rop riety O fsacr ifi c ing the p ig to the deity . The s am e cerem on ies were accorded the fem a le deitywhen the trava i l was over and the ch i ld wa s bOrn ,
a great roya l ch i ld , Wakea by nam e.
’These severa l dances a re descri bed as fo l low s : Laau,a s t ick - bea t ing dance ; palm , w i th drum accom p an im ent ;
p uni-u, w ith ulili, or ra tt le -
gourd accom p an im ent ; pa iIani, s im i lar to the puni“ ; palz ua in which the p er
form er dances in z igzag course ; ap iki , where in thedancers a ttem p t to enterta in the sp ecta tors w i th buffoonery ; ulna/1 1 1 1 1 1 1 , a dance confined to a certa in sp ot
where the m ovem ents a re executed .
IV a /za pala , a contem p tuous exp res s ion ,ap p l ied to an
ignoram us , a blather- skite .
3Ina ina ( liquor am uii ) , bag of waters .
A lena ili ili , where pebbles (one or m ore) s p read out bythe kahuna for consul ta t i on as to the w i l l of the godsupon the Obj ect p et i t ioned for.
5Uni/i ip ilis are the departed s p iri ts O f rela t i ves or
friends which' are sup posed to be hovering nea r,and
d i ffer from aum a /euas , ances tra l guardian sp i r its that
wander to d i s tant rea lm s . When requ i red by sorcerers
for m a levo lent acts or influences , the unihip ili sp i ri tswere the ones sought, never the aum akuas .
“Pule polo, s incere p rayers . A p rayer is sa id to be a
pale [1 0 10 tha t ends w ith "A ni a
-ma ,1 1 a noa ,
” it i s used
to des ignate the truth of the s ta tem ent or Obj ect of the
p rayer. Kep elino des ignates it a s“ A p rayer in which
the,dei ty wa s ca l led 0 1 1 to ra i se up the s p ir its of the
dead inhabi t ing eterna l n ight; or chaos , which is com
m only a l luded to in Hawa i ian trad it ions as the n ight of
Kum uhonua ; and such sp i rits were ca l led the ances tra lde it ies of darknes s .
It ap pears to have been a cus tom , and p ract i sed to
som e extent in m odern t im es , for certa in fa l se kahunasto s eek to benefit from a w el l - to—do person at chi ldbi rth by fla ttering augurics O f sa fe del i very and l i fe to
the m other, a s aga ins t would—be p lotters for the ir i 1 1j ury or dea th.
8The p ries ts and p eop le looked upon ra in a ttend ing a
p et it ion a s a favorable respons e, hence the i r rej oicing.
6 Fornander Collection of Hawa i ian Folk—lore.
Th is was the roya l p rocedure of anc ient t im e, tha t when he was born he was taken beforethe dei ty in the p resence O f the p ries ts . A p ries t waved the bam bu w ith wh ich the um bili ca l cord was to be cut, and then t ied the um bi l i cus Of the ch i ld w ith a s tring
, and a fter a
p rayer s evered the um bi l i cus . B lood flowed from the cut of the ch i ld,
’
wherea t thep ries t decla red,
“
This is a ri ch ch i ld .
”
A fter the k ing and all the peop le heard this the king chose certa in su itable personsto rea r the young ch ief , c lose relat ives O f his m other
,of roya l des cent. Then the ch i l d
wa s p laced in s tri ct seclus ion— a m os t s acred p la ce— SO s acred that a person who ate p ig
or coconut,or any unclean or fi lthy food , or those whose garm ents were greasy w ith the
O ilOf the coconut were not a l lowed there. The ch i ld wa s not to ea t out Of any Old ves s elwhi ch form erly conta ined anything fi lthy ; it was s tri ct ly forbidden . If a m an a te porkhe m us t die. If any wom an in care of such ch i ld should eat Offens ive food she shoulddie. Thus were the ch iefs and the peop le held in fear by the fa lse gods so tha t the ch i ldm i ght l ive . A s the in fant was brought up and grew to ch i ldhood , the parents conferredtogether the fa ther s ay ing to his w i fe, “
Our ch i ld m us t be circum c is ed .
“
Yes,i f you
th ink so,she rep l ied . Then the king s a id
,
“
Som e one go tel l the p r ies t and s ee what hehas to say.
”A nd when the p ries t a rrived in the pres ence Of the king , he (the king )
asked him : What would you adv ise ? Say som eth ing rega rding the c ircum c is ion of m y
ch i ld .
”The p r ies t rep l ied ,
“
Yes, c ircum c ise him ; he has grown so that he can s laughter
a (Lit .,the p ig is k i l led ) .
The p ries t a fterward p repared for the services , firs t seeking the auguries Of cir
cum cis ing the ch i ld . He advi sed the king to p rocure a great number of dogs,of p i gs
and of fow ls , to each Of wh ich the king com p l ied . In the even ing the p ries t p repared thebam bu ; the ra ins fel l ; and when the p ries t s aw it ra in ing, he s poke to the ch i ld , s ay ing :L is ten ,
ch i ld ; the n ight tel ls you that you w i l l becom e a rich m an . When you becom e
ri ch take care Of m e.
”
The nex t night thep ries t la i d h im s elf at the door—s i l l, a cus tom Of the p r ies t
’
s on
occa s ions Of serv ices rendered for roya lty . The next dav the ch i ld was brought beforethe p ries t and in the p resence of the deity . He ( the ch i ld ) s a t on a certa in m an who heldhim fi rm ly . The p ries t s tood up wav ing the bam bu,
and Offered the dei ty a p rayer, s aying :
“
O God ,look down upon your Offs p ring, whose n ight auguries are aus p i c ious .
”
A fter that the p r ies t sat down and continued in supp l i cat ion to the god .
A fter the p rayer had ended a certa in m an c ircum c ised the ch i ld , whereupon the
l ightn ings flashed thunder roared , and the ra ins fel l,the p ries t excla im ing
,
“
Th is ch i ldw i l l becom e ri ch . Then he sa i d to the p r ince :
“
Say,l is ten ; when you have becom e a
king,I
,w ish for a d iv is ion (or dis tri ct ) of land . A fter these th ings— perform ing the
grea t s erv ice to the p rince— the p ries t solem n i zed the sup p lem entary div is ion Of his
p rayer, in fulfi l lm ent of the dut ies of his office. The p ries t thus sought the good fortune9F low ing blood, as shown in other Hawa i ian na rra per iod had p as sed and, figurat i vely speaking the p ig
t ions , is held to ind icate a p rosp erous future for the was ki l led in recogn i t ion of that fact .
chi ld .
“
Lapauila , door-
pos t , is gi ven erroneous ly. The Ob1 0The term used here, The p 1g i s k i l led, has refer j cet being to ob serve the auguries Of the heavens the
ence to an ancient exp res s ion ind icat ing the infant i le na tura l pos i tion would be the doorway or door- s i l l .
A ncient R eligions Cerenzonies 7
ia aku la im ua O ke alo o ke akua,a m e ke alo 0 na kahuna
,hoali ae la ke kahuna i ka Ohe
e Oki a i 0 ka p iko. Hiki i iho 1a ke kahuna i ke ako lau i ka p iko o ua keik i la , pule ihola ke kahuna a pau, O Oki ke kahuna i ka p iko, a m oku ae la ka p iko 0 1 1 a keik i la , a kahem a i la ke koko nOlOkO m a i 0 ka p iko 0 1 1 a keik i la ,
i ae la ke kahuna : He keik i wa iwa i
A lohe ae la ke a l i i a m e na kanaka a pau loa ,ala ila wae ili o la ke a l i i i m au ka
naka pono nana e hana i ua a l i i la,he m au kanaka iO pono no kona m akuakane
,he iw i
kuam oo ; ala ila hahao ia ae la ua keik i nei i loko O kona pa lam a,he wah i kapu loa ia , aole
e hele aku ka m ea a i puaa m ala ila,a m e ka m ea a i niu , a m e ka m ea a i m ea inoino a pau loa ,
a m e ka pau hinuhinu i ka niu ,aole hoi e a i na ke ik i la i ka ipu kahikO i hahao ia i ka m ea
inOinO,he m ea kapu loa no ia ,
ina e a i kekahi kanaka i ka puaa ina ua m ake ia ina e a i ke
kah i wah ine i ua keik i la i a i la ia i ka m ea inoino e m ake no ia . Pela na’
1 1 1 a m e na ka
naka i m akau a i i na m au akua wahahee nei , i Ola m a i na keik i la , a hana i ia iho la na
keik i nei a nui ae la ; ala ila Olelo iho la kona m au m akua i aku la ka m akuakane i kana wah ine : E kahe paha ka
l
u le O ke keik i a kaua ,ae paha ina no ia oe. A la ila i ae la ke
a l i i , e haba i aku kekahi i ke kahuna , e , olelo m a i i kana pono. A h ik i m a i la ke ka
huna i ke a l i i la ,ninau aku la ke a l i i ia ia : Pehea la kau pono e Olelo m a i oe i ke kahe 0
ka ule O kuu keik i . I aku la ke kahuna : A e, e kahe, na nui loa ia , na m ake ka puaa .
A m ahope ili o hana ili o la ke kahuna i ka oihana,im i iho la ia i kana ano e
pono ai , O ke kahe ana 0 ka ule o ua keik i 1a . I aku la ke kahuna i ke a l i i : “
I i l io a nui
10a . A e m a i la ke a l i i,a i puaa a nui loa ,
i m oa a nui loa ; ae m a i la ke a l i i . . A
po ili o la hoom ana ili o la ke kahuna i ka Ohe, 1 1 a iho la ka na ,ike ae la na m aka o ua ka
huna la i ka 1 1 a ana ,i aku la i ke keik i : A uhea oe, e ke keik i ke i m a i nei ka po ia oe he
kanaka wa iwa i oe m ahope aku,a i wa iwa i oe e nana 11 0 i oe 1 21 1 1 .
A pO hou iho la hoom oe iho la ke kahuna i ka po i ka lapauw ila kona inoa ,ke ano 11 0
ia na ke kahuna ,he oihana no kO ke a l i i hana ana . A ao ae la , h ik i ae la ka la lawe ia
m a i la na keik i nei im na O ke alo O ke kahuna a m e ke alo O ke akua ,a noho iho la ia iluna
O kekahi kanaka ,a paa ia iho la ia ,
a ku ae la ke kahuna iluna , boa l i ae la ke kahuna i ke
Ohe, kaum aha aku la i ke akua ,i aku la : E ke akua , e nana m a i oe i ko pulapula , i
m ea nana i ha i ko po a m ahope iho noho iho la ke kahuna i la lo pule aku la i ke akua .
A p au ae 1a ka pule kahe iho la kekahi kanaka i ka ule O na kei k i la , a kui iho la ka
hek ili Olapa m a i ka u i la ,a haule iho la ka na , kapa ae la ke kahuna : E , he keik i wa iwa i
keia . I aku 1a ke kahuna i ua keik i a l i i la z E , i ku aku oe i ka m oku, ea i Okana
kO’
u .
”A pau ae la ia m au m ea a m ahope iho oihana nui iho la 1 1 a kahuna la i ke a l i i , a
hana iho la i ka wawae O kana pule a m e ka loina O kana pono a pau loa ,a puuone iho la
8 Fornander Collection of Hawa i ian Folk- lore.
O f the p rince, and la id his hands upon him , a fter wh ich the p rince entered the sacredhouse ca l led the tem p le of purificat ion . (K i then a te Of the pig.
A fter all these things ended the king set out to cut wood and col lect m a teria l fortha tch ing a grea t tem p le, and March was the m onth in which the tem p le was to be ded ica ted . It m ight perhap s be consecrated in the m onth of A p ri l , or perhap s in the m onthof M ay. These were the three m onths des i gna ted from anc ient t im e ; the s ervice couldnot be perform ed in any other m onth . It res ted w ith the king for the m onth Of tem p leded ica t ion .
When the t im e of the dedica tion a rr ived,the k ing held a consulta tion w ith all the
p ries ts ; f irs t , the p ries t Of the order of Ku ; s econd tha t of the order of Lono ; th ird , hewho p recedes the king ; fourth , the lenalaea p ries t ; f i fth , the p ries t Of the ohia god (li alen olz ia) ; S ixth , the p ries t of hum an sacr i f i ce ; seventh , the 11 01 1 0 p ries t ; ei ghth , the lea /1 alaalaea
“
p ries t and the p ries t Of leahaleopa/Ja (House Of Papa ) , to whom was given thepower to relea se the tem p le res tri ct ions .
A fter the king and the p ries t had com e to a dec is ion , and the day for the dedicat ion of the tem p le was near, the k ing spoke to the kahalaalaea p ries t, say ing : “
Be p re
pared to go into sanct ity , w ith your ord inances and your m ethods , and i f it is favorable letm e know .
”The kalzalaalaea p ries t went into sanct ity on the n ight of Kane
,
1 5
p reparingand p ray ing throughout the n i ght ; and in the m orn ing, the day Of Lono, there s tood thebas in of colored earth , neces sa ry for the p r ies t ’s dut ies ; these were the es sent ia ls of the
tem p le. A nd on the next day,that Of M anli , the king and a m ultitude of m en cam e to hear
the words of the kalzalaalaea p r ies t . The p ries t then perform ed the dut ies Of his O ff i ce.
A certa in m an p la ced on his ( the m an’
s ) head a covering Of anc ient hum an ha ir,a custom
of his ances tors wh ich was transm itted to him , and a duty a lso belonging to the tem p le,the p ries t p ray ing m eanwh i le. The king reached the alaea im age where the bas in of
colored earth s tood before the p ries t, th is being the deity w ith a wh i te covering to m akeits im p ress ivenes s as a god m ore effect i ve.
A fter these th ings the m an who had the covering of anc ient ha ir s tood up , whi lethe m u lt itude rem a ined seated . Th is m an s tood up w ith sharpened spea rs , shak ing thembefore the eyes Of the peop le. He m ade the peop le shut their eyes , w ith the sharpenedspea rs , not however p ierc ing them . He looked w ith threaten ing eyes upon the peop le,terrori z ing them thus : “
Take care,take ca re (li ekne, hekne) or you w i l l be s truck by the
s pear Of Pueo !”That was the way these peop le acted to m ake p rofit for them sel ves .
A fterth is the k ing com m anded a tr ibute m as ter :“
GO you and p rocla im the com ing Of
my god , and p repare its way. The landlord whose h ighwayis not p repared for m y godsha l l be d ism is sed ; but i f the h ighway of m y god be clean he sha l l not be d ism is sed .
Tel l them to. clear wel l the h ighway of m y god . Tel l them to bring tributes unto m ygod ;and i f they do not pay tribute to m y god I sha l l d ism is s them . Thus sha l l you comm andthem . A nd the tribute m as ter
'
went forth from the king , p rocla im ing as he went nu
to the overseers Of all the lands . A nd they hea rd the king’s m es sage unto them .
N ot all li eiaus _were su itable tem p les for the per Kahalaalaa p r ies t, one w i th face m a rked w ith coloredform ance Of the ci rcum ci s ion cerem on ies . earth.
”Kualaea p ries t, he who oversees the co lored earth
1 5Night of Kane was tli eO
twenty—seventh of the lunarbas in. m onth ; Lono, the twenty- eighth, and Maul i the twenty
n inth.
A ncient R eligions Cerem onies . 9
ke kahuna i ke a l i i , a pau ae 1a ia , pa l im a iho la ke kahuna i ke a l i i , a p au ae la ia , a kapu ihola ke a l i i i ke kukoae, ka inoa 0 ka heiau ,
ala ila a i iho la ke a l i i i ka puaa .
A pau ae la ia a m ahope iho la 0 ia m au m ea ,m oku laau nui iho la ke a l i i i ka Oh ia
kO, he luakini i O Nana paha ka m a lam a e kapu a i ua luakini nei , i 0 Web p aha kam a lam a e kapu a i na luakini nei , aka i o Ikiki paha ka m a lam a e kapu a i 1 1 a luakin i nei , 0
i i a kukane keia ekolu m a i ka wa kahiko m a i , aole e pono i ka m a lam a e ae. A ia 1 1 0 i kake a l i i m a lam a e m akem ake a i e kapu ka luakini
A h ik i ae la i ka wa e kapu a i i i a luak ini la ahaolelo iho la ke a l i i m e ka poe kahunaa pau, O ke kahuna m ookuakahi , a O ke kahuna m oolonoalua
, a O ke kahuna helehonuaakolu, a O ke kahuna kualaea aria ,
a O ke kahuna hakuohia a l im a , a O ke kahuna kakapauluaaono,
a 0 ke kahuna hono ahiku,a o ke kahuna kahalaalaea awalu
, a O ke kahuna ia ia kaha le O Papa ia ia ka hoonoa ana
i
o na luakini nei
A 11 0 10 ae la ka Olelo ana a ke a l i i a m e ka poe kahuna , a kokOke aku la i ka wa e
kapu a i na luakini nei , i aku la ke a l i i i ke kahuna kahalaalaea : “ E hoom akaukau oe, e
kapu i kau hana a m e kau loina a i pono e ha i m a i ia’
u,
”
a i 0 Kane kapu iho la ke kahunakahalaalaea i ke ahiahi i 0 Kane, a hoom akaukau iho la ia i keia po, a pule aku 1a ia i keiapO ,
a ao ae la i O Lono ku iho la ka ipuwa i alaea ,he oihana no na ke kahuna
, a 0 na wa
wae keia 0 ka luakini . A ao ae la i O Maul i hele aku la ke a l i i a m e na kanaka a nui loa,
e hoolohe i ka Olelo a ke kahuna kahalaalaea i kakahiaka i O Maul i, a hana m a i la i i a
kahuna i kana oihana , pulou iho la kekahi kanaka i ka lauoho m a kona poo, he lauoho no
ka poe kahiko,a he loina no na kona m au kupuna , a he m ea kauoha m a i na lakou a he
loina no ia no ka luakini , a pu le iho la ke kahuna i ka h ik i ari a aku a ke a l i i,i ke akua
a laca , a ku iho la ka ipu wa i alaea m a ke alo O ke kahuna , O ke akua ia a uwahi ia aku
waho i ka m ea keokeo ,i akaka i kona akua ana .
A m ahope iho la 0 ia m au m ea , 3 kn ae la iluna ke kanaka ia ia ka papa le 0 kalauoho 0 ka poe kahiko,
a noho ae la na kanaka a nui loa, a ku ae la kela iluna m e na ihe
O iOi , a hOOlulu aku la im na O ke alo 0 na kanaka a hOOp i Oi aku la ia i ka m aka 0 na ka
naka i ka ihe OiO i aole nae i O aku ia lakou, a hoaa aku la i kona m au m aka im na 0
i i a kanaka ,a hooweliweli aku la ia penei :
“
Hekue,hekue, e ku auanei i ka ihe a pneo ; pela
hana i keia poe la ,i m ea wa iwa i no lakou. A pau ae la ia , auhau ae la ke a l i i i ka lunaau
hau,e hele oe e Olelo aku i konohik i , e ia aku, e waele i ke a lanu i O kuu akua e hem o ia ,
aka i'
waele i ke a lanui o kuu akua aole Oia e hem o, e i aku oe, a waele a m a ika i ke a lanui Okuu akua e Olelo aku oe ia lakou : E , e hookupu m a i lakou i kuu akua , aka i hookupu ole
m a i lakou i kuu akua ,e pau lakou i ka hem o ia
’
u, pela oe e Olelo aku a i ia lakou ; a heleaku la 1 1 a luna auhau
'
nei m a i ke a l i i aku la , a Olelo hele aku la i ke konoh ik i,0 ka a ina a
pau loa , a lohe ili o la lakou i ka ke a l i i Olelo ia lakou.
I O Fornander Collection of Hawa i ian Folk—lore.
Then the alaed god went forth w ith four flags p receding and four flags fol low inghim . A m an reverent ly p receded the alaea god . N o person, p ig,
nor dog should com e
in the front ; no fires shou ld be l ighted ,these things being s trict ly p roh ibited . When the
alaea im age a rri ved a t the p lace for the p ig s erv ices , the puaa (blocks of len ieni
wood w i th m a rkings to resem ble sw ine fea tures for s acrifice) , were p repared , and
m a rked w i th the red earth by the p r ies t , who Offered a p rayer, a fter wh ich the peop lecam e bringing thei r tributes of p igs , foods tuffs , fea thers and c loths
,each land in succes
s i ve order.
A nd in the even ing Of the 2 9 th ,the king and the p ries t secretly buried the re
m a ins Of certa in things used in the ser v i ce, a m inor duty perform ed by the p ries t in the
tem p le. On the 3oth,the p r ies t sp r inkled the sacred water, for the sanctifica tion of the
tem p le wh ich was such tha t the king wa s res tri cted from eat ing the p ig ; he extended theres tri ct ion to the n ight of the 3oth,
and to all the ch iefs and m any peop le. The p ries tsand ch iefs in great num bers Offered p rayers and p ra ises before the wooden i dols and thefea ther- gods . A fter the p rayers the king Offered p ig s acr ifice, ca l l ing upon the deit iesthus : O Kunuiakea , O Lononuiakea , O Kanenuiakea , O Kanaloanuiakea
,m y gods ,
com e ye all; here is the p ig, a l ive p ig ; let m e be saved by you ,m y gods . Here is your
p ig,your banana and your coconut ; save allthe ch iefs and allthe peop le. L is ten to m y
beseech ing unto you all,my gods . Seek out a s inful m an and sa crifice him . Keep a
righ teous m an and use him wel l . B les s m y land and p reserve the peop leThus the king worshiped the gods , and when it wa s n i ght all the ch iefs and the
p ries ts of the fea ther- gods gathered them sel ves together and la i d down to s leep . In
the m orn ing all the ch iefs and the m ul ti tude cam e forth , the p riests setting the peop le inorder in eight rows ; then the idols were p laced in a row . There were m any of them ,
about forty or tw i ce forty , of fea ther idols , and one hum an god, Kahoali i by nam e. He
went a t the head Of the feather- gods , and had 1 1 0 loin—c loth , going s tark naked before theeyes of the peop le. He was not asham ed before the m ul ti tude.
A p ries t then p i cked up the ieie fern and a white girdle S tanding up he ad
dres sed 1 9 s om e words to the ieie fern ,supp l i ca t ing the gods thus : The m alo, m alo; the
ieie,ieie ; the l ightn ing , this
‘
is the ieie. O Ku, O Lono, O Kane, O Kan'
aloa , give sa fetyto your a ttendant
,and to allthe ch iefs , and to allthe peop le and allthe p ries ts .
”The p ries t
then d is cont inued his supp l i ca ting the ieie. The res t of the p ries ts then arose, about fortyor m ore of them
, p raying to and p ra is ing the god ,the nois e Of their p ra is es r inging
through the day. The peop le then ra is ed the fea ther- gods a loft, the a ttendants m arching in a c irc le before the eyes of the peop le, w ith the idols in thei r hands . Th is was a
form of pra i se by all the peop leA fter tha t the p ries t who had the alaea im age cam e forward and spoke to the peo
ple, saying :“ Keep qu iet and l is ten to the p rayer. E i ght t im es sha l l you s tand up , and
ei ght t im es sha l l you s it down . L is ten to my voi ce, and when I s ay‘
S tand up ,
’
allOf you
s tand up ; but when I say‘
S it down ,
’
allof you s it down .
”Tha t was es sentia l to his
Anything of p ig nam e at.
t im es wa s ap p a rent ly sub'
Ln/>a haalele, secret bur ia l or d i sposa l .S tltuted fO I‘ swm e offerings
— m “1 1 5 C3 5 3 blOCkS Of WOOd N ui - alaea . ap pended to the nam es of each of the fourm arked to resem ble sw ine features . Leaves of the gra s s m a j or gods , im p l ies un i versa l grea tnes s ; sup rem acy.
kukae/ maa , or the sm a l l m ul let term ed [ man a m aa nia ‘9 v o
were a ids of Kam apuaa , the dem igod .
Kakalo for Lalo/u ila , a sup p l icat ion to the gods .
A ncient R eligions Cerem onies . I
A la ila hele aku la na akua a la ca nei , eha lepa m am ua , a eha 11 0 i lepa m ahope, a
hoano aku la kekahi kanaka m am ua O na akua alaea nei,aole e hele m a i kekahi kanaka
m am ua , a m e ka p uaa , a m e ka i l io,aole a m a i ke ahi
,he kapu loa no ia m au m ea . A h iki
aku la na akua alaea nei i ke Ohi puaa ,a hana iho la i ka puaa kukui a kakau iho la ke
kahuna i ka alaea iluna 0 ka puaa kuku i , a pule ili o la ke kahuna , a pau ae la ia a noa ae
la ka pule, hele m a i 1a na kanaka m e ka puaa ,m e ka a i
,m e ka hulu, m e ke kapa , a hooku
pu ili o la lakou, pela 1 1 0 11 0 i ia a ina aku a m e ia a ina aku a pau loa .
A ahiahi ili o 1a i 0 Maul i , lupa haalele iho la ke a l i i a m e ke kahuna ,he loina li ili i
na ke kahuna no ka luakini , a i ae la i O Muku p i ae la ke kahuna i ka wa i kapuae 1a ,
11 0 ke kapu ana i ka luakin i a m e ke a l i i i ka puaa . A ahiahi iho la kapu ihola ke a l i i i ke ahiahi i 0 Muku , a m e na
’l i i a pau loa , a m e na kanaka a nu i loa , a pule aku
la na kahuna he nui 10a , a m e na’l i i a nui 103 , a hi ilani aku la lakou im ua i ke alo O ke
akua laau, a m e na akua hulum anu a nu i loa,a m ahope iho 0 ka pule ana a kaum aha aku
la ke a l i i i ka puaa ,a i aku la i ke akua : “ E Kunuiakea , e Lononuiakea , e Kanenuiakea
,e
Kanaloanuiakea , e O’
u m au akua a pau loa ,hacle nui m a i oukou a pau loa , eia ka puaa la ,
he puaa Ola e Ola au ia oukou e ke akua ,eia kO puaa , a m e ko m a ia a m e ko n iu , e hOOla m a i
oe i na ’l i i,a m e na kanaka a pau loa ,
e o’
u akua a pan loa , e hoolohe m a i oe i ka ’
u Olelo
aku ia oe, a e nana oe i ke kanaka hewa ,m ol ia ia ia e m ake ia , e m a lam a oe i ke kanaka
pono, e hana m a ika i oe ia ia , e a loha m a i oe i kuu a ina , a e m a lam a m a i oe i ka m akaa i
nana f’
Pela ke ali i i hoom ana’
ku i ke akua ,a poeleele iho la ,
kauo iho la na ’l i i a pau, a m e
na kahuna a m e na akua hulum anu a p au , a m oe iho la lakou i ka po,a 810 ae la hele ae
la ke a l i i a m e na kanaka a nui loa , a m e na’l i i a pau , a m e na kahuna a O ia wa le, a hoono
ho iho ke kahuna i na kanaka a nui loa , ewalu la lan i kanaka , a ua hoonoho m a ika i ia 1akou e ke kahuna a l ike, ala ila kukulu la lan i ia a
’
e la ka poe akua a he nui 10a , a na kanakapaha , a na lua kanaka paha ,
ke akua hulum anu,a hookahi akua kanaka m aol i , O Kahoalii
kona inoa ,m am ua ia 0 na akua hulum anu,
e hele a i , aole ona m a lo,hele ule lewa lewa
wa le iho no kana im na 0 ka m aka 0 na kanaka,aole ia e h i lah i la i ka nui o kanaka .
A hopu iho la ke kahuna i ka ieie m e ka m a lo keokeo, a ku ae la iluna ka loka lo ae
la i ka ieie a kaum aha aku la i na akua penei :“
Ka m a lo,m a lo ; ka ieie , ieie ; ka u i la ,
0
ka ieie nei . E Ku ,e Lono, e Kane, e Kanaloa , e Ola i ko oukou kahu
,a e Ola hoi i na
’l i i a pau loa ; e Ola hoi i 1 1 a kanaka a pau 10a ,
”a Oki ae la ke ka loka lo ana a ke kahuna
i ka ieie, a ku ae la ka nui 0 na kahuna , O ia wa le, na kanaha p aha a keu aku a ku ae la la
kou a akoakoa iluna , a pule aku la lakou , a hi ilani aku la lakou'
i ke akua ,a kan i aku la ka
p ihe hoolae a lakou i keia la ,a ka i ka i ae la ka poe kanaka i na m au akua hulum anu nei
iluna,a ku ae la ka poe nana e m a lam a na m au akua la a hele poa i ae la lakou me na akua
no i ka l im a O lakou, poa i hele ae la lakou m a ka m aka 0 na kanaka ,he m ea hiilani no
m a na kanaka a pau loa
A pau ae la ia,a hele ae la ke kahuna ia ia ka a laca ,
Olelo aku la ia i na kanaka , iaku la : E noho m a l ie oukou,
a e hoolohe m a i oukou i ka pule, ewalu a Oukou ku ana
iluna,a ewalu hoi noho ana i la lo,
a hoolohe m a i oukou i kuu leo a e i aku an , e ku iluna ,
e kn oukou a pan loa , aka i i aku an,e 1 1 011 0 i la lo, e noho oukou a pau i la lo ; pela ke
1 2 Fornander Collection of”
Hawa i ian Folk- lore.d
p rayer, and he wa s the only one to offer p rayer. He then took up a bunch O f coconutsand waved it before the idol , excla im ing : O Ku, O Lono, O Kane , O Kanaloa , here isa bunch O f coconuts ; sa fety to your a ttendant ,
”
and ended . He then reached for his s taff,and s tand ing up p rayed in a loud voi ce over the peop le.
The peop le and the ch iefs l is tened a ttentively to ca tch any errors in his pet it iontha t they m ight condem n him ,
in case his p rayer was im perfect , w hereupon the peop lewould m urm ur because the p ries t
’
s p rayer wa s faulty . A fter th is the pries t S poke to thepeop le thus : My (younger ) brothers , it is wel l ; it is sa fe ; it i s accom p l ished ,
”repeat
ing the words a s he s tood up ei ght t im es and sat down ei ght t im es . The peop le shoutedloud ly for “
sa fety ( l i fe ) , which shout ing was repea ted cont inuous ly . Th is ended thatpart of the p ries t
’
s cerem on ies . Then the p ries t went to m ake his report to the k ing, saying :
“ Your m a jes ty , how was the p rayer ? ” The king answered,
“ Your p rayer waswrong ; it erred .
”Had the p ries t been in the ri ght the king wou ld have sanct ioned him .
Had his p rayers been perfect the p ries t wou ld have asked the king for land .
A fter this all the peop le and all the ch iefs went to the ir hous es, p ra is ing the
fea ther gods and allother sm a l ler idols Of the people . In the even ing,the king and the
pr ies ts were w ith the idols , and all the ch iefs p ros tra ted them selves,conform ing to the
ord inance Of the tem p le, the p r ies ts and all the ch iefs Offering p rayers . From even ing toda rknes s Of n igh t they bowed down , earnes tly des i ring a ra infa l l during the n ight
,
2 0
and
when it did ra in,the peop le gave p ra ise unto the deit ies . In the m orn ing they allas sem
bled— the peop le, the ch iefs and the p ries ts— in the p resence of the deit ies, p ray ing before
the tem p le shrine and the feather i dols . A fter p rayers the peop le a rose w ith the idols intheir hands , and a lso the ch iefs and all the p ries ts , and went up to the lord—Of—the—Oh ia
’
s ,
wh ich was ( to furnish ) a wooden de ity . The king ca l led to his s tewards , say ing : “
Takeabout ten p igs for the deity and for the peop le and for m ysel f a lso.
”'
.A nd when theycam e n i gh unto the ohia fores ts , away up in the m ounta ins ; and the ohia tree wh ichs tood forward of the others wh ich the p riest pronounced to be the idol , saying :
“
Th is isthe deity wh ich -
rel ishes the p ig, as it is in advance of the others,the k ing as s ented and
com m anded the p ries ts to offer their p rayers to the tree, wh ich they d id , wh i le it was yets tanding in lea f .
The king w ith an attendant then cam e forward ca rrying a p ig,and on com ing near
the front Of the tree, Offered prayer there, a fter wh ich the k ing off ered the p ig and a m an
( v ictim ) to the tree, chant ing appea l ingly , the king s ay ing : “
O thou s tand ing oli ia ,here
is an Offering to thee of p ig and coconut . G ive m e l i fe. G ive l i fe to the ch iefs and allthepeop le. Then the p ries t arose, waved an a x e in dedica tion to the deity
,and touched the
trunk of the oli ia tree w ith the a x e. He sa t down p raying loudly . A m an fel led the sa idoli ia tree for an idol . A m an was then put to dea th as a sa crifice from the king to thegod. A fter these th ings , the king comm anded tha t the p i gs , ten in num ber, be roas ted .
Then the king Offered the m an as a gi ft to the god . Th is was a hum an s a crifice, an 01 1 t
cas t , accord ing to pr ies tly law . A nd when the p igs were cooked they allsa t down to ea t,
and a fter they were fi l led,the king m ade p repa ra t ions for going hom e . The fea ther
deit ies s tood in a row in front Of the peop le, the sa id olz ia tree dei ty being far in advance”Prayer for ra in, and ind icat ion of ap p rova l of the serv ices .
1 4 Fornander Collection of Hawa iian Folk—lore.
of the fea ther deit ies . It was com p letely covered w ith fol iage. Then allthe de it ies andthe p ries ts and the ch iefs cam e down , shout ing their p ra is es to god . A nd a m an ,
in - a
h igh—p itched voi ce, ca l led out ,“
E Knam n . e Knam n,
” 2 1
the peop le from front to rear
responding, M n,e knawa , e kuawa ,
wa, e kn wan a lanakila no.
” 2 2 Thus shouted allthepeop le a long the l ine, their voi ces being ra ised as comm anded bythe p ries t on th is occas ion of m oving the oli ia god.
A s they cam e down 1 1 0 fi re was to be l ighted this day. It was s tr i ctly forbidden .
Unt i l the oli ia god rea ched the front of the tem p le, fi res shou ld not be l i ghted by the people. A nd when they reached the tem p le they p rayed to the 011 10 god . A nd a fter theseth ings cam e to pas s the fea ther deit ies , and the ch iefs and all the peop le returned to
thei r p laces , whi le the keepers of the fea ther deities sang p ra is es to them ,m aking loud
noises w ith the bea ting of the drum s , all giving p ra ises to the fea ther deit ies . A nd
when these th ings ended towards even ing , a p r ies t cam e to Offer the olz ia god roas ted banana
, w ith a short p rayer in s acrifice, and ended .
A nd when it was n ight the king gave a id"
to two p ries ts ; these were the p ries tswho p receded the king and the one who had charge of the lam a leaves . He ( the king )com m anded a m an to take two ch ickens to the p ries ts for their support . A nd when itwas qu ite da rk , the king com m anded the m an to
“
GO and caut ion the peop le everywhere,and tel l them to keep quiet and not m ake any noise, and not l ight any fi res th is n i ght .
”
On the m orrow the p ries t who p receded the king cam e to report to him on the suc
cess ful p rogres s of his Offic ia l dut ies , s aying : L is ten : “
I p erform ed m y services to thegod las t n i ght, and the n i ght has indicated app rova l Of you,
and the god declares that youw i l l becom e p ros perous . You have seen how excel lent the n ight Of your god has been ;the heaven was clear
,unm a rred by
'
clouds . When you sha l l have becom e ri ch take careof m e.
”
A fter these words the king com m anded tha t the tem p le m us t be thatched th isvery day. Three were thus fin ished and Of la rge s ize. A nd the k ing ordered all the
peop le to com e to p ray . The peop le cam e w ith the feather gods . The p r ies ts sea ted allthe peop le in double rows of eight, and all the idols were p la ced in rows a lso . The h ighp ries t , who wore a grea t wh ite girdle, arose, s eized a bunch of ieie ferns , and wav ing it ,Offered it to the deit ies Kunuiakea , Lononuiakea ,
Kanenuiakea ,Kanaloanuiakea and
Kukaohialaka . A fter serving the deit ies , the p r ies t p rayed to his p ries tly ances tralgods,
perform ing the works this day in the s am e m anner tha t his ances tors had done. The an
c ient ri tes were thus observed by him th is dav.
A fter he had Offered p rayers allthe p r ies ts then a rose, p ray ing to god and chant
ing p ra ises before the feather deit ies . Th is was a grea t day for invoca t ions , a m em or
able day for the h igh p ries t , and allthe support ing ch iefs ; they allwere honored . A nd
when the t im e neared that the p ries t had com m anded them ,the peop le l i fted up the
fea ther idols , s tanding 01 1 the upper s ide for som e t im e. A fter a wh i le the p ries tordered them to m ove w i th the idols to the lower s ide, wh ich they ( l id , s tanding in tha tp lace for a long whi le .
Exp ress ions of p repa ra t ion for effort . Kano in the sense used here was a sus tenance for
R esponse of read ines s unt i l v ictory is won .
the p ries ts during the n ight serv ices in hand, ra ther
than a sup port.
A ncient R eligions Cerem onies . 1 5
akua hulum anu, a na wah i Oia i ka lau nahelehele a paa loa , a iho aku la na akua a pau,
a m e na kanaka , a m e na’l i i a pau loa ,
a hi ilani ae la na kanaka i ko lakou m au waha ilunai ke akua , a 1 ae la kekahi kanaka
, pane ae la kona leo iluna l i lo : “ E Kuam u, e Kuam u ,
”
hOOhO ae la na kanaka a p au m a i m ua a hop e,“
M u, e kuawa , e kuawa , wa , e ku wau,a
lanakila no.
”A pela na kanaka m a i m ua a hOpe, na nui ae la ko lakou m au leoa pau loa ,
a he loina no ia na ke kahuna no ka iho ana a ua akua Oh ia la .
A iho m a i la lakou aobe ahi e a m a i i keia la he kapu 10a no ia ,a ia h ik i aku 1 1 a
akua Oh ia la im ua 0 ka luakini, ala ila a m a i ke ahi a na kanaka a nui loa , a h iki aku
la lakou i ka i i ka luakini,a pule aku la lakou akua Oh ia nei ; a pau ae la ia m au m ea
hO i aku la na akua hulum anu a m e na’l i i a p an,
a m e ii a kanaka a pau loa ,i ko lakou wah i
,
a hiilani aku la ka poe nana e m a lam a na m a u akua hulum anu la,a kari i m a i la ka pahu a
nui loa,e hiilani aku ana lakou im na 0 na m au akua hulum anu nei ; a p au ae la ia m au
m ea,a ahiahi ae la , hele aku la kekahi kahuna e hana i i ke akua Ohia i ka m a ia a pu lehu
a pule nuku aku la ia,hana i aku la ia
,a p au ae la ia .
A poeleele iho la haaw i aku la ke a l i i i na kahuna i kauo 1 1 0 la laua elua ,1 1 0 ke ka
huna ia ia ka laulam a, a lua laua haaw i aku la ke a l i i i ke kanaka e lawe oe i m au m oa
kauo na na kahuna i elua m oa a laua ; a poeleele loa iho la ,Olelo ae la ke a l i i i ke kanaka :
E hele aku oe e papa aku i i i a kanaka m a i o a 0,i aku oe, e noho m a l ie, aohe walaau,
aohe hoi e a m a i ke ahi i keia po ,
”a ao ae la ,
hele m a i la ke kahuna hele honna , a Ole
lo aku i ke a l i i i ka pono 0 ka loina O kana oihana ,i aku ia i ke a l i i : “ E , na hana m a i nei
an i ka loina O ke akua i keia pO ,a na m aha lo m a i nei ka po ia oe
,a ke i m a i nei ke akua
e wa iwa i oe, a na ike ae la no Oe i ka m a ika i O keia pO 0 ko akua ,he pa ihila ka lan i , aohe
kau ao,a i wa iwa i oe e m a lam a hoi oe ia
’
u .
A p au ia m au Olelo ,a hOOlale a
’
e la ke a l i i i ka luakin i , e ako i keia la hookahi 1 1 0a paa ae la cholu, a he m au ha le nui 10a ; a p au ae la ia , a i a ’
e la ke a l i i e hele m a i oukou
e i i a kanaka a pau loa i ka pu le, hele m a i la lakou a pan 10a , a m e na akua hulum anu, a
11 001 1 011 0 ili o la ke kahuna i i i a kanaka a p au,elua paha wa lu la lan i kanaka 0 ka 11 00
noho ana a ke kahuna i i i a kanaka,a kuku lu la lan i e la ka poe akua a pau loa ,
a ku ae la
ke kahuna nu i iluna m e ka m a lo keokeo nui , a la lau ae la kona l im a i ka pupu ieie hoaliae la ia a kaum aha aku la i ke akua ia Kunu iakea ,
ia Lononuiakea ,a ia Kanenuiakea ,
a ia
Kanaloanuiakea,a ia Kukaohialaka ; a pan ae la na akua, a kaum aha aku la ke kahuna i
kona m au aum akua kahuna kahiko, a h ik i m a i la i keia la ana i hana ’
i e l ike m e ka lakouhana ana
,a ua hik i ae la ia m au m ea kahiko ia ia i kela la .
A p au ae la kana kaum aha ari a ,ala ila ku ae la na kahuna iluna a pau loa , a pule
aku la lakou i ke akua , a hi ilani aku la ko lakou m au waha im ua 0 na akua hulum anu,
a he la pule nui 10a no keia la , a he la hanohano nui keia no ke kahuna nu i , a m e ii a ha
huna wawae a pau loa ,he hanohano wa le no lakou a pau loa ,
a kokoke i ka m anawa a
ke kahuna i kena aku a i i na kanaka e hapa i ae i ka poe akua iluna , a hapa i ae la lakoui ua m au akua hulum anu la , a loihi loa ka lakou ku ari a m a ka aoao m auka ,
a kokoke i kam anawa e i aku a i ke kahuna i i i a kanaka e lawe i na akua m a ka aoao m aka i , a i ae la kekahuna , e ili o l ike ae oukou m aka i
,a ili o aku la lakou m a ka aoao m aka i ku l ike m a i la
lakou,a loihi loa ka lakou ku ana m aka i .
1 6 Fornander Collection of Hawa iian Folk- lore.
A nd the p ries t com m anded the peop le who were hol d ing the i dols to Movearound in a c ircle, and see tha t you m ove “
p roperly , les t one of you m ake an error and he
d ies .
”They m oved around correctly , not m aking an error . A nd when they had m ade
the c ircuit they s tood in rows on the lower s i de.The p ries t then Offered a p rayer,
ca l led pokeo, a very s acred p rayer, and used only in the tem p le. Th is p rayer of pokeo
wa s not app l i cable to all the ch iefs . A fter th is the peop le w ith the feather gods m ovedto the upper s ide and sat down .
Then the p r ies t who had the alaea arose and p laced a halo wrea th on the king, andone around the neck of the i dol , and one around his own neck ; th is wa s an ordinance of
the alaea p r ies t . A nd he s a id to the peop le, Keep qu iet , all of you peop le and all of
you ch iefs .
”He then turned to the king and sa i d : L is ten to m y prayer for you . Dur
ing m y supp l i cat ion ,i f a ch ief interferes , he is a tra itor to the land ; but if a com m on
m an he s ha l l die for your god .
”
He sei zed his s ta ff and p rayed for a long t im e. The peop le kep t very qu iet beforehim . A t the proper t im e he com m anded the peop le to aris e
,and sa id : “ My brothers
,it
is wel l ; it is s a fe ; it is a ccom p l ished ;”s tanding up ei ght t im es and s itt ing down eight
t im es . A fter these th ings he wa rned the peop le to keep qu iet and not m ake any noise .
A nd the p r ies t turned to the king and s a i d , It is wel l . ” Then they all— the king , thep ries ts bearing the fea ther gods , and the peop le— went into the tem p le to puri fy themselves therein . Th is was an ordinance of the p r ies t for the tem p le serv ice. A fter all
thes e ended,they allwent to their houses on th is sam e day.
Here is another thing : The w i fe of the king was s t i l l under res tri ct ions . She
was not to ba the, nor ea t fresh food nor fresh fi sh,nor could she p lay ; these were allp ro
hibited . In the s am e way the p ries t s w i fe kep t the ordinances, a fter the m anner of her
p ries t husband , a s the k ing’
s w i fe observed those of her kingly husband . The wom en
who reverenced their de it ies acted in th is way,and a lso all the peop le of th is land who
worsh iped in the tem p le.
A nd when it was even ing the king and the p r ies ts w ith the fea ther gods went in
front of the tem p le and p rayed outs i de. The p eop le m uttered s trongly that the tem p les ervice of the king had fa i led th is even ing . A nd a fter these th ings they allwent to theirhom es . The k ing then gave fow l s to the fea ther deit ies and allthe p ries ts . Thes e weres a cred fow ls w ith wh ich to worsh ip the gods th is n ight ; this was the n igh t when the k ingwou ld be a ffably d isposed, a s a lso the p r ies ts , the ch iefs and allthe peop le.
But i f '
any fault occurred th is n i ght, they would not be a t all p leased , and greatwould be their dread of the god ; but i f the work of the k ing and of the p ries t was perfectth is n ight , then they wou ld be s a fe . Th is was indeed a fearful n i ght . This was then i ght that the king’s food (taro) was pu l led ,
as a lso tha t of the p ries ts and allthe ch iefsand the p eop le. When dark th is n i ght was solem n ly s t i l l— no noise , no fires were lit
,11 0
squea l ing of p igs , no ba rking of dogs , no cry ing of ch i ldren— a n i ght when all the peop leand allthe ch iefs in the land held their brea ths .
Th is wa s the n i ght of the serv ice ca l led , li i ilalz i ila ,to des igna te right and wrong
,of
l i fe and dea th. A t m idn ight,the p ries t , the k ing and ch iefs and the peop le awoke
,and
went O v er to the outs ide of the tem p le . N ot a word wa s S poken by them th is n i gh t .
They wa ited for ea rly dawn,and when it cam e the king and the p ries t m ade p repa ra tion ,
A ncient R eligions Cerem onies . 1 7
A i aku la ke kahuna i na kanaka e paa’
ma i na akua , e hele poa i ae oukou,a e hele
m aka i oukou m e ka noonoo pono o hewa ’
uanei kekahi O oukou m ake ia , a hele pono iho lalakou,
aole lakou i hewa ik i , a p au ae la ka hele poa i ana ku la lan i m a i la no lakou m aka i ,a pu le aku la ke
“kahuna i keia pule, o Pokeo ka inoa , he pu le kapu 10a keia no ka luakiniaole i laha aku keia pu le o Pokeo i na
’l i i a pan, a i ka luakini wa le no ia ; a p au ae 1a ia,hoi
ae la lakou m auka a m e na akua hulum anu,a noho iho la lakou i la lo .
A ku ae la ke kahuna ia ia ka alaea iluna ; a hoolei aku la i ka lei ha la i ke a l i i,a i
ke akua kekahi lei i kona a - i,a i ke kahuna no kekahi lei i kona a - i
,a he loina no ia no ke
kahuna a laca , a Olelo iho la 1 i a kahuna la iluna 0 na kanaka,a i aku la : “ E noho m a l ie e
i i a kanaka a pau, a m e na’l i i a pau loa , i aku la ke kahuna i ke a l i i : “ E hoolohe m a i oe i
ko pule i pu le an i ko pule, i walaau he a l i i 0 ke kip i no ia 0 ko a ina ; aka ,i walaau he
kanaka , e m ake ia na ko akuaA la lau ae la kona l ima i kana laau , a pu le iho la ia a loihi 10a , aohe pane leo 0 na
kanaka im ua ona , a h ik i aku la i ka m anawa e i aku a i ke kahuna i na kanaka e ku iluna ,
a i ili o la ke kahuna i na kanaka e ku iluna i aku la i na kanaka penei :“ E kuu ka ika ina h iki
a Ola ia’
u ia , koia , ewalu ku ana iluna , ewalu 11 0i aria i la lo ;” a pau ae la ia m au m ea
a papa aku la ke kahuna i na kanaka e noho m a l ie oukou ,m a i walaau oukou, a Olelo aku
la ke kahuna i ke a l i i a i aku la ,na m a i . A hele aku la lakou i loko 0 ka laukini m e ke a l i i ,
a m e ke kahuna , a m e na akua hulum anu , a m e na kanaka a p au ,e hele ari a lakou e kau i na
auau i loko 0 ka luakini , he loina no ia na ke kahuna no ka luakini ; a pau ae la ia m au
m ea , a 11 0i ae la - lakou a pau i kauhale, i keia la hookahi no .
E ia no keia ano 0 ka wahine a ke a l i i ke noho kapu nei 1 1 0 ia , aole ia e auau ika wa i , aole ia e a i i ka a i hou m a i
, aole ia e a i i ka ia hou m a i , aole ia e p aani , he kapu loano ia ,
a pela no hoi ka ke kahuna wahine, e hoom ana aku ana i ka hope 0 kana kane kahuna , a pela no hoi
‘
ka ke a l i i wahine, e hoom ana aku ana i ka hope 0 kana kane a l i i , a pela1 1 0 11 0 i i i a wahine m a lam a i ko lakou m au akua , a m e na kanaka o keia a ina e hoom ana m a i
ana no
'
i ka luakini , '
a m e i i a m akaa inana a pan 10a .
A ahiahi ae la hele aku la ke a l i i a m e na kahuna ,a m e i i a akua hulum anu im ua i
ke alo 0 ka luakini , a pu le aku la lakou m awaho 0 ka luakin i i keia ahiahi,a hookoikoi ili o
la ka Olelo a na kanaka penei : haule iho la na hu’
i 0 ka luakini a ke a l i i i keia ahiahi , a
pau ae la ia m au m ea , a hoi aku la lakou i kauhale, a haaw i aku la ke a l i i i ka m oa i keakua hulum anu a p au loa , a m e na kahuna a pau loa , a he m oa kauo no lakou,
a he
m ea hoom ana aku na lakou i na akua i keia po, 0 ka po keia e oluolu a i ko ke a l i i m anao,a
m e ko ke kahuna m anao, a m e ko i i a’l i i m anao, a m e ko ka pua l i m anao, a m e ko ka m a
kaa inana m anao a pau loa .
A ka i loohia lakou e ka hewa i keia po, aole loa e oluolu ik i lakou , ala ila nui loa ka
m akau O lakou i ke akua ; aka 11 0 i , i pono ka hana ana a ke a l i i a m e ke kahuna i keia pO ,
ala ila palekana hoi lakou . A he po m aka ’
u 10a no keia pO . O ka po keia e ka i a i ka a i a ke
a l i i a m e ke kahuna ,a m e na
’l i i a p an loa ,a m e na kanaka a pau loa . A po iho
la anoano iho la keia po , aole he walaau ,aohe ahi a m a i , aohe puaa a la la m a i , aohe i l io
aoa m a i,aohe keik i uwe m a i , he po p i l i loa no ke ia no ka hanu 0 na kanaka , a m e 1 1 a
’l i i apau,
a m e i i a m akaa inana a pau 10a 0 kuaa ina a pau loa .
O ka po keia e ka i a i ka aha,O Hulahula ka inoa ,
he ha ilona 1 1 0 ka hewa a m e ka
pono a m e ka m ake a m e ke 01a ; aum oe iho la ala m a i la ke kahuna a m e ke a l i i , a m e i i a
’l i i,a m e na kanaka a pan loa ,
hele aku la lakou a h ik i aku la lakou m awaho iho 0 ka lua
k in i aohe p ane leo 0 lakou i keia po,kaka l i aku la lakou a kokoke aku i ka wanaao, a hik i
m a i la ka wanaao ia lakou ,hoom akaukau iho la ke a l i i a m e ke kahuna a 0 ka nui 0 na ka
M EMOIR S B. P . B. M US EU M , V OL . \’
I .— 2 .
1 8 Fornander Collection of Hawa i ian Folk- lore.
wh i le the m a jori ty of the peop le p rayed from a d is tance, im ita t ing the voi ce of the ra t, of
the chi cken,of the bi rd , of the dog and of the p ig. Thus they worsh iped their gods , all
of them a sking their de ities,say ing : Make your powers great , our gods , at the king’s
serv i ce , where a post to your hous e sha l l have a p la ce.
”A nd th is was agreeable to all
the peop le. A nd a t m orn the p r ies t took hold of the i dol and the lania leaves and a sm a l lwh ite covering (oloa) , wh i le the k ing sei zed the drum and the p ig and entered the temple, they two a lone,
im pos ing its s acrednes s .
OF THE PR I EST DI RECTI NG THE SERV I CE
Thep r ies t gathered up the lam a leaves in his hand , wrapp ing them in the whi teleo/i a ,
and s a i d to the king,
“ L is ten you for our m istakes w ith in here.
”A n im m ense bank
of clouds then settled abov e them,so tha t the s ta rs were inv is ible . They p rayed and the
clouds were dispel led , and the s ta rs tw inkled . A nd when the p ries t saw that it was all
clea r above , he sa i d to the king , “ L is ten you for the cries of the m i ce,the s inging of the
bi rds, and the crow ing of the roos ters .
”A fter thes e th ings , the p r ies t s tood up wh i le
im p lor ing the p rayer ca l led li nlalz nla . He then sat down , p raying s i lent ly.When he
ended his p rayer, he turned his face to the rea r, to the king . A nd when the king saw the
p ries t'
s glance,he ( the king ) Offered the p ig, say ing : “
O Ku , li nlalz nla .
’Here is thy p ig,
and m ay I be saved by thee ; and here is thy beaut i ful house, a gi ft from m e to thee. S a vethou m y land , and ch iefs and all the peop le . Cursed be the tra itor who robs the land , orthe ta ttler who would seek our defeat ; here is where the Object of our s erv ice is directecA nd when the king had fin i shed
,the p ries t entered a tem p le d iv is ion (wa ica) to conduct
his p rayer s ecretly ; it was a sm a l l house es sent ia l for the serv ices of the pries t.
A fter th is the p ries t uttered a prayer softly , and then turned his face to the k ing ,a sk ing : How was our p rayer s erv ice ? ” The king answered him . It was wel l . ” Thenthe p r ies t ques t ioned the king to lea rn i f he ( the king ) had fa ith ful ly com p l ied in l is ten ingfor the r i ght or the wrong , say ing : “
Hea rd thou not the bi rds s inging ? ” “
N O .
”
'
Hea rd thou not the crow ing of the roos ter ?” “
N o.
” D id not hea r a dog bark ?” “
N o.
“Was there not anything wrong a t allw ith us ?” “
N O .
” “ Did you not hea r anythingwrong a t all from the outs ide ? ” “
N o .
”Then the p ries t told the king ,
“ Your prayerwas wel l done, and you a re saved , and your land , and the ch iefs and all the peop le .
”A t
the end of their consu lta t ion ,they went outs ide to inqu ire pa rt i cula rly what the peop le
had hea rd . A nd they inqu i red quiet ly : “
S ay, what have you heard 0 1 1 the outs idehere ? ” A nd they wh is pered in rep ly : Nothing, noth ing a t all. There was noth ingwrong a t allouts i de here that we hea rd of .
”
Then the p ries t s a id to the king : “ Yourm a j es ty . The king responded ,
“
Yes . (E o . )“
I s ay unto you ,your p rayer was good ,
and the n igh t returns thanks unto you ,and the deity says , ‘
Thou sha lt have l i fe .
’
Theythen ga thered 011 the outs i de of the tem p le ,
ra is ing their voi ces , excla im ing “
The p rayeris flown
'
( fin i shed ) . A nd when the people hea rd that the king s p rayer s ervice wasended,
loud voi ces were hea rd from all p la ces , the exclam a t ions Of the crowd of peop lem aking a rum bl ing sound ,
the report being carried far and w ide . Th i s wa s p leas ing tothe king, and to the p ries t and the ch iefs and allthe peop le.
A nd when it wa s dayl ight they p rayed outs ide of the tem p le. There were three
A ncient R eligions Cerem onies . 1 9
naka , na pule m a i la lakou m a kah i e, e hoom ana aku ana i ka leo 0 ka iole, a m e ka leo 0 ka
m oa , a m e ka leO 0 ka m anu, a m e ka leo 0 ka i l io, a m e ka leo 0 ka puaa ; pela lakou ihoom ana aku a i i ko lakou m au akua , i aku la lakou a pau 10a i ko lakou poe akua : “ E
,i
nui ka m ana o oukou:e na akua , i ka aha a ke a l i i
,i kah i e ku a i kou pou ha le,
”a pela no
ka m anao 0 na kanaka a pau 10a ; a kokoke aku la i ka wanaao la lau ae ke kahuna i kcakua ,
a m e ka lau lam a, a m e ka O loa
,la lau ae la ke a l i i i ka pahu i kona l im a , a m e ka
puaa , a kom o aku la i loko 0 ka luakini O laua wa le no elua kc kapu loa 1 1 0 ia
N O K E K A I ANA A K E KAHUNA I K A A H A
Pupu iho la ke kahuna i ka lau lam a i kona l im a a hoohum e ae la ia i ka O loa i kalau lam a , a i aku la ia i kc a 'l i i : E hoolohe oe i ka hewa m a loko nei o kaua ,
”a kau ae la
ke ao nui m aluna o lakou ,aohe ikeia aku 0 ka hoku , pule aku la lakou, a pau ae la ia ka hi
Olo puupuu m a i la ka m aka 0 ka hoku,a ike ae la ka m aka O ke kahuna i ka m a ika i oluna ,
ala ila i ac la kc kahuna i kc a l i i : E hoolohe oe i ka leo 0 ka iole , i ka leo 0 ka m anu , a ika leo 0 ka m oa ; a pau ae la ia m au m ea
,ala ila ku ae la ke kahuna iluna
,ka loka lo aku la
kc kahuna i ka aha, O Hulahula ka inoa , a 11 011 0 iho la ia i la lo, pule aku la ke kahuna -
Oia
wa le 11 0 a p au ac la kana pule ana , a lawa ’
e la kona m au m aka m ahOpc i ke a l i i,ike aku
la ka m aka o kc a l i i i ka a lawa ana m a i a kc kahuna ,hahau aku la kc a l i i i ka puaa ,
i akula :
“ E Ku,ia Hulahula
,eia ko puaa c Ola au ia 0c, a eia ko ha le m a ika i he m akana na
'
u
ia oe, a c hoola m a i oe i kuu a ina ; a m e i i a’l i i a m e i i a kanaka a pau loa , m ol ia i kc k ip i i
ka i l i a ina,i koa kan i paha i ko nau e hee ia u,
ila ila ka p iko 0 ka aha a kaua e kahih i a ia pau ac la ka ke a l i i , ala ila kc kahuna lawe aku la e huna i ka aha i loko 0 ka wa i ca
,he wa
h i ha le uuku ia ,a he loina no ia i i a ke kahuna .
A pau ae la ia ,hoopa i ae la kc kahuna i ka aha , a ha l in aku la kona alo i kc a l i i la ,
ninau aku la kc kahuna i ke a l i i , i aku la : “
Pehea ka aha a kaua I m a i ke a l i i ia ia ,
“
Ua m a ika i .” A ninau aku la kc kahuna i ke a l i i , i m aopopo a i kana hoolohe ana i ka pono a m e ka hewa ,
i aku la : “
t c 0c i lohe i ka leo 0 ka m anu ?” “
A ole “
A ole oe
i lohe i ka leo 0 ka m oa ?” “
A ole.
” “
A ole leo i l io au i lohe “
A ole .
’
A ole loaanei he m ea hewa ik i m a loko nei O kaua ? A ole.
” “
A ole anei he m ea hewa ik i m awa
ho m a i au i lohe “
A ole.
”I aku la ke kahuna i ke a l i i : A ua m a ika i ko aha , a 1 1 a 01a
oe, a m e ko a ina , a m e na’l i i
, a m e na kanaka a pau loa a pau ac la ia m au Olelo a laua ,
hele aku la laua m awaho e n inau pono aku ia lakou i ka lakou m au m ea i lohe a i,a minau
m a lu aku la laua : “
E a ,heaha ka oukou m au m ea i lohe a i m awaho nei ?
”A hawanawa
i1 a m a i la lakou hoole m a i la :“
A ole, aole, loa , aole loa akah i m ea hewa ik i m awaho nei ,
a m akou i lohe ; ala ila Olelo ac la kc kahuna i ke a l i i , i aku la : “ E ka lan i e,
”0 m a i la ke
a l i i , “ E O .
” “ Kc Olelo aku nei au ia oe , m a ika i ac nei ko pule, a kc m aha lo m a i nei ka po ia
oe, a kc i m a i nei kc akua , e Ola oe ala ila houluulu ac la lakou, a akoakoa m awaho iho
1 1 0 0 ka luakini , a hea‘
ae la lakou m e ka leo nui fluma , a hooae la lakou i ko lakou poe leOiluna ,
i ae la penei“
Lelewale ka aha e ; a hooae la lakou m e ka leo nui , a lohe m a i la na
kanaka na lele wa le ka aha a kc a l i i , olo m a i la ka p ihe a kela wah i a keia wah i , nakuluaku la ka leo 0 ka pua l i a m e kanaka m akaa inana a pau loa , kukui aku la ke kaulana i i i awah i a pun i , a na oluolu iho la ka m anao o ke a l i i , a m e ke kahuna ,
a m e i i a’l i i , a m e i i a
kanaka a p au loa .
A ao ae la , pule aku la lakou m awaho 0 ka luakini , ekolu pu le 0 keia kakahiaka ,he
2 0 Fornander Collection of Hawa iian Folk- lore.
p rayers th is m orning , the wa i/1 a , the knwa , and the kuw i . A fter th is they entered thetem p le— all of the ch iefs and all of the idols , and all of the p ries ts— and s at down inf ront of the inner tem p le. The h igh p ries t then s tood up, Offered a p rayer, the nam e
of wh ich was leolii , 2 5 and wh ich was a very s acred p rayer of the pries t.A t the conc lus ion of th is p rayer they went on the outs ide, giving to ea ch fea ther
im age one p ig, and one p ig each to the p rinc ipa l p ries ts . The king then com m anded hiss tewa rds
,s aying , Go and roas t som e large- s i zed p i gs , about ten in num ber.
”Th is con
cluded tha t pa rt of the cerem on ies . Then they all returned w i th in the tem p le to c lothew ith sm a l l wh ite kapa the wooden idols and the im ages , m aking grea t p rayers th is verys am e day. A fter these pet it ions the p ries t waved his hand and s a t down , all join ing in a
p rayer. The fires were lit on the outs ide and am ong the peop le of the outer dis tri cts ; anda fter a prayer the king offered to the deity a broi led p ig. On ly broi led p ig was offeredto the deity , not roas ted ( in the ground ) . A fter the k ing’s offering to the dei ty
,they all
went to their houses . When the p igs set apart for the feather gods were cooked thekeepers of s a id fea ther gods s ang p ra ises . When the p igs set apart for the k ing— theywere good s i zed p igs— were cooked ,
there m ight be about ten or twenty of them ,they
were taken into the tem p le where a s ingle p ries t offered a short p rayer over them . The
king’s port ion wa s then brought back and p la ced before him ,wh i le other port ions were
given to the ch iefs .
A fter th i s and when it was even ing the king com m anded his s tewa rds to cookforty p igs for the knili (p rayer ) of the tem p le. A fter sunset a num ber of p ries ts went01 1 the outs ide to p ray . Th is p rayer was ca l led kanlahale. A fter th is and when it wasdark
,torches were lit in the tem p le and in the houses . Then all the p ries ts and all the
ch iefs w i th the dei t ies as sem bled 0 1 1 th is n i ght . Th is was a n igh t of fervent p rayer, andthey were to see tha t they d id not s leep a t all th is n i gh t. A nd on th is n igh t a lso. the
h igh p ries t'
s know ledge of all the p rayers would be shown . They (the p ries ts ) thenp rayed and their voi ces were ra ised up h igh , and becam e as Of thosewho were dis puting. They also waved their hands m aking m ot ions as i f danc ing . They c lapped theirhands loudly w ith rejoi c ing in the tem p le
These cerem on ies ended , the p igs were brought into the tem p le and were t ied bythe p ries t. They then renewed their p ray ing unti l m orning
, when thev went to the irhous es . During the m orn ing the k ing com m anded his s tewa rds to cook som e m ore p igs— forty in num ber— and it wa s then 1 1 00 1 1 . A ga in the ch iefs
,the p ries ts w ith allthe idols ,
went into the tem p le to p ray , to worsh ip and to give p ra ise. A fter this service they re
m oved to the outs ide, and in the a fternoon entered the tem p le aga in to p ray . Th is wasca l led knlawa . A fter th is they went outs ide to their p la ces ; and a fter som e t im e, theyaga in entered the tem p le, this s am e day,
to p ray . Th is was ca l led ki ipapaa . They followed in a p rayer ca l led lena iwa ,
a t the conclus ion of wh ich it was nea r sunset . Theythen went up to the a l ta r to pray , and th is p rayer was ca l led lenlewalewa .
The k ing then com m anded one of his p ries ts ,“
Go and bring the i dol in here. A
m an went and brought the Ohio. god, which they had brought down on a p revious occa‘The wa i/1 a was a p rayer of sup p l ication , whi le the Koli i, was the nam e of a cerem ony attend ing the
leuwa was for the com p let ion of a duty. The character land ing of a chief w ith his god and peop le.
of the Ieuwa is not clearly unders tood .
2 2 Fornander Collection of Hawa i ian Folk- lore.
s ion . A nd when it was brought to the tem p le the king ordered a hum an s acr ifi ce and a
p ig for the god . A m an was brought before the k ing who ordered a p rayer to be of
fered . The p r ies t s tood up and waved a sm a l l spear javel in ,then sa t down . They
all p rayed , and the m an was then ki l led , and offered to the god, both m an and p ig.
Th is Concluded the cerem on ies , and it was suns et , and they allwent to thei r houses .
One of the p ries ts m ade p reparat ions to perform certa in of his offic ia l dut ies . He was
the ulna fi sh ing p ries t . When n ight cam e he went out to sea throw ing his hook tothe nlna . If the ba it wa s all eaten up , he Woul d be in grea t dread ; or if the ba it re
m a ined it was wel l . But i f the hook was los t , his effort was fut i le, as a lso the p rayer ofhis m onth,
01 1 the wa ter. He therefore p rayed earnes tly in the canoe wh i le a t sea , be
fore return ing to shore.
A nother p ries t was conduct ing his own services th is n ight, th is las t—m ent ionedp ries t, however, Offering his p rayer in the tem p le. Th is p rayer wa s ca l led m ana
,an
ordinance of the tem p le. A nd a fter m idn ight the king cam e into the tem p le, Where theym ade ea rnes t p rayer a t the a lta r. G ili ana was the nam e of th is p rayer. Th is was a verys a cred n ight
,fires not being a l lowed to burn. Then the h igh p ries t chanted thes e two
p rayers , wh ich are p iiknm n and leian by nam e.
The k ing then p repared h im s el f to accom pany the p ries t of the order of Lono.
They went to conduct the s erv ice ca l led li 'ooilim o, and they were s i lent , not uttering a
word , not even m ov ing . The p ries t of the order of Lono sei zed a bunch of lam a leavesand wrapped it w ith a p iece of wh ite kapa . He then s tood up , chanted a p rayer and sa t
down,cont inuing his entrea ty ; and a t the conclus ion of his p rayer, turned his eyes to the
king. A nd when the king saw him looking a t him ,he ( the king ) Offered the p ig in s acri
fice to the god say ing : “
O Ku,by li ooilim oo,
" here is your p ig, a p ig whereby I w i l l besaved by thee . Keep careful wa tch over m e. Death to the tra itor who takes land byforce ; curse him to the house of bones ; let him die.
’
A fter the king had m ade hiss acrifice the p ries t turned to him and asked
,How is our p rayer ?
”The k ing answered
him,
“
It is wel l .” “
You did not hea r anything wrong ? ” “
N o.
”
A fter the p ries t had dis cont inued the s ervices and had uttered a short invocat ion ,
they pa s sed out to the peop le inqu iring of wha t they had heard . The peop le denied having heard anything . Th is s am e n i ght they all joined in prayer— the nlna fish ing p ries t,the m ana p ries t , the ch ief pries t and the p ries t of the order of Lono. They cont inuedthrough th is n i ght in earnes t p rayer . A nd at dawn the p r ies t m ade a S i gn and s tood upchanting their p rayer ca l led koli i, and then sa t down s t i l l p ray ing . When th is ended theyra ised the ir hands to the lanannn,
2 7from wh ich two m en were ca l l ing to them in loud
voi ces . While the p ries ts were chant ing from below , they ( the two m en ) were danc ingabo ve. A ll th is was ca l led m akli—loli elolz e. The king then went outs ide to dis tri butethe pork to the fea ther i dols , and the p ries ts , and allthe ch iefs , and all the peop le of the
h igher cla s s , giv ing to each feather idol its sha re, and a lso to the p riests , each hissha re ; giv ing chiefs of the lower order
,five—fold , and thos e of the h igher order ten - fold ,
The m a j or gods (of which Ku wa s one ) were never of the heiau, whereon the p r ies t and king s tood ( lur ings een, but were im personated by va rious im ages . a sacrific1 al serv ice. The high p ries t Koi conducted
2 7The lanannn wa s the ta l l kapa covered s tructure of Cap t. C0_Ok to one of these, sup posed ly to part ici pate
1 1 1 a serv ice.
usua l ly three p la tform s which s tood in front of the a l ta r
A ncient R eligions Cerem onies . 2 3
a lawe ia m a i la na akua Oh ia nei im ua 0 ka luakini , a kena ae la kc a l i i i kanaka na
ke akua , a i puaa kekahi , alaka i ia m a i la ke kanaka a hik i m a i la i kc alo o kc a l i i , akena ae la ke a l i i e pule, a ku ae la ke kahuna iluna , a boa l i ae la i ka O
, a noho iho lai la lo,
a pule aku la lakou a p epehi ia iho la ke kanaka , a m oha i aku la ke a l i i i ke akua ikc kanaka a m e ka puaa ; a pau ac la ia a kapoo ili o la ka la ,
11 0i ae la lakou i ka ha le,
a hoom akaukau ili o la kekahi kahuna i kana oihana, 0 ke kahuna ulua a po iho la 11 010
aku la ia m a ka m oana e hoolei aku i kana m akau i ka ulua , a i pau ka m aunu hopohopo
loa ia ,aka i koe m a i ka m aunu a he m a ika i 1 1 0 ia , aka i m oku ka m akau hewa loa kana
loina , a m e kana pule, a m e ka pule no ia m a kona waha m a ka m oana , a 1 1 a pule nui noia m aka i
,m a ka waa , a 11 0 i m a i la ia iuka .
A hana ili o la kekahi kahuna i kana loina , i keia po hookahi 11 0 laua i hana ’
i ;
a m a loko nae 0 ka luakin i keia kahuna i hana ’
i i kana loina a he m aua ka inoa o keiapu le, a he ano 1 1 0 ia no ka luakini ; a pau ae la ia a m ahOpe iho O kc aum oe
, a hele m a i
la ke a l i i i loko 0 ka luakini m a ke kuahn ila ila lakou e pu le nui a i, a he oihana ka inoa
o keia pule, a he po kapu loa no keia ,aole e a m a i ke ahi i keia po ; a pau ae la ia
,
ala ila ka loka lo ac la ke kahuna nui i keia m au pu le, elua inoa o laua, o p i ikum a laua o
leiau ko laua m au inoa .
A p au ae la ia , a hoom akaukau ac la kc a l i i ia ia, a m e kc kahuna m oolono
, e heleaku laua e ka i i ka aha , o Hooilim oo ka inoa O keia aha ; a nukuke iho la lakou aohe pane
leo, aohe on ion i , ala ila la lau ae la ke kahuna m oolomo i ka lau lam a i kona l im a , a hoo
hum e ae la ia i ka O loa , a ku acla ia iluna , a ka loka lo ae la ia i ka aha,a _noho iho la ia
i la lo,a
'
pule aku la , a pau ae 1a kana pule, a lawa’
e la kona m aka m ahope i kc a l i i, a
ike m a i ' la ka m aka o ke a l i i i kana nana ana m a i ia ia , a habau aku la ke a l i i i ka puaaa m oha i aku la i ke akua , a i aku la : “ E Ku ia Hooilim oo, eia ko puaa ,
he puaa Ola no’
u
ia oe, e nana pono m a i oe ia’
u, a m ol ia i ke kip i i ka i l i a ina , a m ol ia i ka ha le iw i , em ake ia .
’
A pau ac la ka ke a l i i m oha i ari a ,ala ila ha l in m a i la ke kahuna i kc a l i i
,a
n inau m a i la ia :“
Pehea ka aha a kaua A i aku la ke a l i i ia ia : “
Ua m a ika i, aohe
m ea hewa ik i a kou pepeiao i lohe A ole.
”
A p au ac la ia , a hoopa i ae la ke kahuna i ka aha , a hoonoa uuku ae la ,ala ila
11 0i m a l ie aku la laua m a kah i lehulehu O kanaka a n inan aku la lakou i ka lakou m au
m ea i lohe a i,a hoole m a i la lakou ; a pau ae la ia m au m ea ,
i ka po hookahi no lakou ipule a i
,o ke kahuna ulua , a m e ke kahuna m aua a m e ke kahuna nui a m e ke kahuna
m oolono,i keia po hookahi no lakou i pule nui a i
,a wanaao ac la , ala ila hoali ae la kc
kahuna a ku ae 1a iluna . Ka loka lo ac la i ka lakou pu le, o koli i ka inoa o keia pule, a1 1 011 0 iho la i la lo pu le aku la ; a pau ae la ia
,a hoop i i aku la na aha lim alim a iluna 0
ka lananuu,ila ila kekahi m au kanaka elua , e kahea m a i a i m e i i a leo nui o laua ,
a ke
pule aku nei no i i a kahuna m a la lo aku, a hu la m a i la laua iluna , a he m ak i ilohelohe ka
inoa o neia m au m ea a pan. A pau ae la ia,ala ila hele ae la ke a l i i iwaho,
e haaw i ika puaa i na akua hulum anu a m e na kahuna a m e na
’l i i a pau 10a , a m e na kanakam aka hanohano o ke a l i i a p au loa , ala ila haaw i p akah i aku la ke a l i i i ka puaa i i i aakua hulum anu , a pela no hoi i ka poe kahuna a pa l im a ka puaa i na
’l i i likelike iho, a
paum i ka puaa i i i a’l i i nui
,a pakah i ka puaa i kanaka m aka hanohano,
a pa lua ka pua l i
2 4 Fornander Collection of Hawa i ian Folk—lore.
whi le the peop le of the h igher cla s s received ea ch his sha re,one p ig to every two com
pan i cs . A nd the peop le of the lowes t clas s a fter the king '
s share wa s cooked receivedthei r port ion a lso . Then the king Offered p igs 01 1 the a l tar
,to the idols , about five t im es
forty ( 2 00 ) p i gs . A fter these th ings they all returned to the tem p le— the ch iefs and
all of the p ries ts , and worsh iped before the wooden idols . Th is p rayer was ca l led leo/> ili
—nni . The h igh p ries t then a rose, offered a p rayer to a fi re St i ck and sat down . A ll
then p rayed and m any roas ting fi res were s ta rted burn ing, so num erous that the a ir be
cam e hea vy w ith the sm oke of the roa s t ing pork , from the p i gs set apa rt for the tem p lewh ich were put 0 1 1 fires for broi l ing,
the p eop le m eanwh i le cont inued p raying before the
im ages .
The broi led p igs , about five fort ies in num ber 2 00 ) were“brought into the tem p le
and p laced before the wooden i do ls , together w i th a la rge quantity of green bananas , andof coconut , together w ith two or three m en transgres sors , who, a fter being ki l led , werep la ced am ong the p i gs , the coconuts and the bananas . The nlna fi sh ing p r ies t then p repa red to com e forward to s ta te his Op in ions before the king . N O one was to be seen pas s
ing 01 1 the outs ide under pena lty of dea th .
‘
A nd when he cam e there solem n ity p reva i ledon the outs ide, not a person pa s s ing . He cam e uttering a p rayer and hold ing a ba itedhook in his hand . Th is was the s am e hook w ith wh ich he was fi sh ing during the n ight ,and his m outh was s t i l l m ov ing in p rayer . A nd when he a rri ved a t the tem p le the otherp ries ts were in dread at his appea rance, and fled into the hale—palm ,
a p lace w ith in the
tem p le. The p ries t then ceased p raying and s poke to the king, say ing : Your m a jes ty,
l i s ten to the words of god . I went out to sea las t n ight . My hook d id not part , and m yba i t was not devoured . Your p rayer was excel lent . N o tra itor sha l l l i ve a t thy hand .
Our ch ief would not overcom e thee.
”A fter these words he was free and returned to his
p laceThe peop le then resum ed their p ray ing in the tem p le before the im ages and the
king offered a s s acrifi ces the p i gs and the dead m en , wh ich were la i d down w ith them ,
together w ith the coconuts and the bananas . A fter th is they allwent to their houses .
A fter the p i gs s et apa rt for the fea ther gods had been cooked , the peop le sang p ra ises tothese fa ls e dei t ies . Then a lso were cooked the p igs set apa rt for the k ing , and for the
chiefs,the peop le and thos e of. the h igher clas s . A ll the p igs were taken to the tem p le
where another p ries t cam e to bles s the offerings . He m ade a short p ra‘yer
, a fter wh ichthe king
’
s sha re was returned to him,wh ich he ( the king ) h im sel f d is tributed to the
needy , as their port ion .
When it was even ing they allaga in entered the tem p le— the ch iefs,the p ries ts , and
allthe deit ies— to p ray . The k ing Offered p igs , banana s , coconuts and a dead m an as a
s a crifice,a fter wh ich they repa i red to the House of Papa ,
2 8
accord ing to the ordinance ofthe p ries t of tha t house . They p rayed therein ,
chant ing a p rayer, nam ed li ni - o- pa/va ,tha t
sam e even ing . Th i s ended,they then returned to their res pect ive p la ces .
When it wa s dark they aga in went into the tem p le w i th the k ing, the p ries ts and
all the deities , where they p rayed a t the a lta r. The nam e of th is p rayer was wewelee, anord inance of the tem p le . A nd the p r ies ts went , w i th one of the king
'
s deities, am ong the
The House of Pa pa adjo ined s acrificia l tem p les on ly.
A ncient R eligions! Cerem onies . 5
hookahi puaa ,a o kanaka liili i loa ili o a ia m oa m a i ka ke a l i i wa iwa i , ala ila haaw i lakou
a pau loa ,ala ila haaw i aku la ke a l i i i ka puaa ; 0 ke kuahn i i a ka poe akua laau , a l im a
paha kamaha puaa ,a ka poe ki i ; a pau ae la i a m au m ea
, ala ila 11 0i hou aku la lakoui loko 0 ka luakini a m e na
’l i i , a m e na kahuna a pau loa , a pule aku la lakou m a ke
alo 0 na akua laau,a he kop ili
- nui ka inoa o keia pule. A ku ae la ke kahuna nui
iluna ka loka lo ae la i ka au l im a,a 11 011 0 ili o la ia i la lo, a pule aku la lakou , a a m a i la ke
ahi a nui loa ,a po ka i ac la luna i kau wah i 0 ka puaa a pulehu aku la ka puaa 0 1 1 a
luakini nei a ke pule aku nei no lakou im ua 0 ka poe ki i .A halihali ia m a i la ka puaa pu lehu a na m au akua laau la , a el im a paha kanaha ,
a h iki m a i la i loko 0 ka luakini a wa iho aku la im ua i na poe ki i la a m e ka m a ia m akaa nui loa ,
a m e ka niu a nui loa im na O na poe k i i nei , a m e kekahi m au kanaka laweha la elua paha a ekolu paha ,
a pepehi ia ili o la lakou , a wa iho pu aku 1a lakou i nakanaka m ake m e ka puaa ,
a m e ka m a ia ,a m e ka n iu
,ala ila hele m a i la ke kahuna u lua ,
e ha i i kana pono i ke a l i i , aohe kanaka m aa lo ae iwaho 0 m ake no ia ia , a i kana heleana m a i ihi ihi iho la iwaho ili o,
aole hele kanaka ,a m e ka pule 1 1 0 i a m a kona waha i
kana hele ana m a i a m e ka m akau no i kona l im a,a m e ka m aunu no i ka m akau , 0 ka
m akau no keia ari a i lawa ia ’
i i ka po ,a ke pule nui nei no ia m a kona waha
, a h iki akula ia i ka luakini , a m akau nui iho la ka poe kahuna , i ke kahuna ulua ,
i kana hoca ana
aku , a auhee aku la lakou i loko 0 ka ha le pahu i loko 11 0 0 ka luakini, ala ila pau ae la ka
pule ana a ua kahuna la ,ala ila Olelo m a i la ia i ke a l i i , i m a i la :
“ E ka lan i, e hoolohe
m a i oe i keia Olelo a ke akua , a na holo aku nei an i ka i i ka po nei, aole i m oku kuu
m aka’
u,aole i pau kuu m aunu , a ua m a ika i no ko pu le, aole e Ola kc kip i
‘
ia oe, aole e Ola
ka m akou a l i i ia oe. A la ila hoonoa ae la i kana Olelo ,a hoi aku la ia i kona wah i .
A pule hou aku la no lakou i ka luakin i im ua 0 ka poe k i i , ala ila , m oha i aku la kca l i i i ka puaa ,
a m e na kanaka m ake e wa iho pu ana no m e lakou,a i ka niu
,a i ka m a ia ;
a pau ae la ia ,ala ila hoi aku la lakou i ko lakou wahi a pau loa , a m oa ae la ka puaa a
ka poe akua hulum anu ,a hiilan i aku la lakou i na m au akua wahahee nei ; a p au ae la
ia ,ala ila m oa m a i la ka puaa a ke a l i i , a m e ka na
’l i i , a m e ka ka pua l i , a m e ka na
kanaka maka hanohano a ha l i aku la ka puaa a pan loa i loko 0 ka luakini , a hele aku
la kekahi kahuna e ha inaki i ka puaa , a pule unkn iho la ia ; a pau ae la ia , a hoihoi
m a i la ka wa iwa i o ke a l i i io na la , ala ila haaw i aku la ke a l i i i na kanaka nele i wa iwa ii i a lakou ; a p au ae la ia ahiahi ae la hele hou aku la lakou i loko 0 ka luakin i , a m e na
’l i i, a m e na kahuna ,
a m e na akua a pau loa ,a pule aku la lakou i keia ahiahi , a m oha i
aku la ke a l i i i ka puaa , a m e ka m a ia a m e ka niu a m e ke kanaka m ake, ala ila haaleleili o la lakou i ka luakini . Hele aku la lakou i ka ha le o Papa , i ka loina a ia kahuna ,
pule ili o la lakou m ala ila,a hau1e iho la ka hui o Papa i keia ahiahi hookahi 1 1 0 . A pau
ac 1a ia , ala ila hoi aku la lakou i ko lakou wahiA poeleele iho la hele hou aku la 1 1 0 lakou i ka luakin i , m e ke a l i i , a m e ke kahuna ,
a m e i i a akua a pau loa , a pule aku la lakou im ua o kuahu , o weweke ka inoa 0 keiapule, he loina no ia no ka luakini , a hele aku la na kahuna a m e ko ke a l i i akua hookahi ,
2 6 Fornander Collection of Hat tra i ian Fol/e—lore.
hous es [of the peop le ] p ray ing 011 the outs i de This was deceitful p raying . They toldthe peop le who were ins ide of the houses to com e out here” . Thus they endeavoredto deceive the peop le. The p eop le knew wha t all their ta lk m eant to them . They m adeca reful s tudy this n i gh t a night dedica ted to kali oali'i . Th is p rayer was ca l led lalaleoa ,
and 1 1 0 peop le da red pas s 0 1 1 the outs ide les t they d ied . A nd a fter th is they [thep ries ts ] went to their p la ces , lea v ing one m an in the tem p le as a sold ier on wa tch . Th iswa s a rule of the tem p le according to the p ries ts . A ll these th ings were done in one
n ightEa rly in the m orn ing the king went to the House of Papa , to rec ite its prayer, to
gether w ith '
the p ries t who unders tood the ordinance belonging to it . They both p rayed ,a fter wh ich the p ries t sa id ,
“ L is ten to my words .
”The king as s ented . Your prayer
was perfect , and your god has looked down favorably upon you .
”The king then went to
his p lace. A fterwards when it was dayl igh t the king, together w ith the p ries ts and the
idols , aga in went to the tem p le to offer a short p rayer to the deity . A fter the prayer thek ing offered as sacrifice to the deit ies , p igs , bananas , coconuts and a dead m an . Th isp rayer was ca l led li olua . The k ing’s feather god was then taken to the beach . It was a
m os t sacred idol , and wherever it went s a crednes s was observed and all m en and all
ch iefs p ros trated before it . Then aga in the king entered the Hous e of Papa _to p raytherein . Then cam e allthe peop le and allthe ch iefs to be bles sed by the p ries t of Papa ,
so that they m ight be released from any sea ba th ing res tra int . Th is wa s the goddesswho released the tem p le tabu
,by wh ich the unc leannes s of all the peop le and of all
the ch iefs , and of all the p ries ts was rem ed ied . They had their bath th is day, but theywere not ent irely free . This was an ordinance of the 11 01 1 0 p ries t .
A fter bath ing they all went into the tem p le— the king and the p ries ts and the
peop le. The li ono p ries t p laced the peop le in ei gh t rows before the a ltar, and in p res enceof the im ages
,the 1 1 01 1 0 p ries t Offic iat ing , sa id : R em a in quiet
,all of you . Do not
m ake a noi se. Do not m ove. S teady your pos ture, m ake the knees uni form ,and keep
your sea ts down, so tha t the deity m ay be favorably im p res sed.
”They obeyed the
p ries t and behaved them s el ves , not m ov ing in the s l ightes t . The p ries t then a rose,shook
the lam a branch over the peop le, p raying a lone, and s aving , The pa lm of the hand , ra is eit.
”A ll the peop le ra ised their hands w ithout m aking any other m ovem ents
,les t they
m ight be ki l led . Th is was . a m os t s acred cerem ony of the 1 1 071 0 p ries t , and an ordinanceof the tem p le, a cha rge a lso from his ances tor to him . The p ries t then gave the king hisdec is ion ,
saying , “ Your p rayer is excel lent . Th is is the s trength of un ity by wh ich youw i l l reta in your land .
”The p ries t then releas ed h im sel f from the s erv ice, and they all
left the tem p le, going outs ide to parcel out the goods to the peop le and the li on-0 p ries t ,[the goods being ] p i gs , bananas and coconu ts . A nd when th is was ended and it was
n ight the p ries t of Papa offered p rayer in the House of Pa pa . Kuili was the nam e of
one of his p rayers thi s n i ght, and keliim aom ao was the nam e of the other p rayer. The
king did not accom pany him th is n ight .
On the next day at early m orn ing the king went to the p ries t to hea r his words .
The p ries t then s a id to the k ing,
“
Lis ten : thi s has been a favorable n i ght to your godThe p r iest conduct ing the 11 0 1 1 0 serv ice cerem on ies .
A ncient R eligions Cerem onies . 2 7
hele aku la lakou m a kauhale e pule aku a i m awaho, a he pule hoopunipuni no keia ,i
aku la lakou i na kanaka oloko o kauhale :“
E hele m a i oukou iwaho nei ;”
pela lakou iwahahee aku a i
‘ i na kanaka , ua ike no na kanaka a p au i keia m au m ea a lakou i Oleloaku a i ia lakou la ua noonoo nui no lakou i keia po, a he pO kapu loa 1 1 0 keia no ka hoali i ,
a he la lakoa ka inoa o keia pule, aohe m aa lo kanaka o keia po m awaho 0 m ake lakouA pau ae la ia hoi m a i la lakou i ko lakou wah i ; Oia 11 0i i i a 1 1 011 0 iho la 1 1 0 kekahi
kanaka hookahi i loko 0 ka luakini,he koa ia no ku lana a he ano 1 1 0 keia 1 1 0 ka luakin i ,
he loina no ia na kc kahuna ,i keia po hookahi no keia m au hana a pau .
A wanaao ac la hele aku la ke a l i i i ka ha le o Papa e ka i i ka aha 0 ka ha le o
Pap a ,a m e ke kahuna no i ike i ka loina Oia m ea a pu le aku la laua ; a pau ac la , a Olelo
m a i la :“ E hoolohe m a i oe i ka ’
u Olelo ,
”a ae aku la kc a l i i ia ia : “
A c.
” “
Ua m a ika iko pule a ua nana m a i no k o akua ia oe A 11 0i aku la ke a l i i i kona wah i , a m ahope
iho a ao ae la hele hou aku la no kc a l i i , a m e na kahuna a m e na akua ilOko 0 ka lua
k in i,a e pule uuku aku i kc akua ,
a'
m ahope iho 0 ka pule aria m oha i aku la ke a l i i i kapuaa i ke akua , a m e ka m a ia
,a m e ka niu ,
a m e ke kanaka m ake ,he holua keia pule.
A pau ae la ia ,ala ila lawe ia aku la ko kc a l i i akua hulum anu i kahaka i
, a he akua kapuloa ia , a he hoana wa le no kana hele, a he m oe ii a kanaka a pan loa ,
a m e na’
li i a pan loa ,
ala ila hele hou aku la no ke a l i i i ka ha le o Papa e pu le m ala ila,ala ila hele m a i la na kanaka
a pau 10a ,a m e na
’
lii a pau loa e puleia'
i e ke kahuna ,O papa i noa lakou i auau lakou i ke
ka i,a o ke akua wah ine keia nana e hoona ke kapu 0 ka luakini a ikeia e la ka m a ca 0 na
kanaka a pau loa , a m e na’l i i a pau loa , a m e na kahuna a pau loa ,
auau la lakou i keia la,
aole nae lakou i noa ,he loina keia na ke kahuna hono.
-A pau ac la ka lakou auau ari a , ala ila 11 0 i aku la lakou i loko 0 ka luakini, a m e
ke a l i i , a m e na kahuna a m e na kanaka ,a hoonoho iho la kc kahuna hono i i i a kanaka
hoonoho la lan i iho la ia ia lakou im ua 0 ke kuahu , i kc alo 0 ka poe k i i a ewalu pahala lan i kanaka , a hoom alu iho la kc kahuna 11 0 1 1 0 0 kana oihana
, e noho m a l ie oukou ,m a i
walaau oukou ,m a i on ion i oukou ,
e puunaue ka noho e l i ke ke kul i e hoom aule ka lem u ipaa i la lo,
i m a ika i ke ana ina a kc akua ; a lohe ili o 1a lakou i ke kahuna a hoom alu iho
la lakou ia lakou ili o, aohe naue, aohe lul i , a noho m a l ie nui iho lakou a ku ae la i i a ka
huna 11 01 1 0 la iluna a hoehu ae la ia i ka lau lam a iluna iho 0 na kanaka, a pu le iho la
ia Oia wa le 1 1 0 a iho la ia pene i , ka hoaka 0 ka l im a ina iluna,ala ila 0 ae la ka l im a 0
na kanaka a pau iluna , aole O lakou on ion i ac 0 m ake lakou , a he pule kapu 10a no keiana ke kahuna hono,
he loina no ia no ka luakini , a he kauoha 11 0 na kona m akua ia ia ;a p au ae la ia ,
ala ila Olelo aku la ke kahuna i kana pono i ke a l i i i aku la : “
Ua m a ika ikeia pule au
, 0 ka hono keia 0 ka iw i e paa a i,a m e ko a ina a hoonoa ae la ke kahuna
i kana .
”A haalele iho la lakou i ka luakini , a hele aku la lakou iwaho c
'
li aaw i i ka wa iwa i
'
na na kanaka , a m e kc kahuna hono i ka puaa , a i ka min ,a m e ka m a ia , a pan ac
la ia , a poeleele iho la ,ala ila pule iho la ke kahuna o Papa i loko 0 ka ha le o Papa , a he
ku i l i ka inoa o kana pu le i keia po a O koli im aom ao ka inoa o kekahi pu le ana i keia po ,
aole ke a l i i i hele aku iona la i keia p o.
A ao ae la i ka wa kakahiaka , ala ila hele aku la kc a l i i iona la e hoolohe i kanaOlelo m a i , a i m a i la ia i ke a l i i : E , 1 1 a m a ika i ae nei keia po 0 ko akua wah ine
,aole e
2 8 Fornander Collection of Hawa i ian Folk- lore.
des s ; wom en w i th s inful m ouths sha l l not l i v e before you ; they die at the hands of
your goddes s .
"
A nd when the p ries t had ended these words they went on the outs i de ina ccordance w i th the dut ies of the p ries t of Papa . Then allthe peop le cam e together w ithall the ch iefs and the p ries ts , before the p r ies t of the House of Papa , who woul d releasethem from s er v i ce and from the tem p le . The k ing then com m anded his overs eer to furn i sh dogs for his goddes s about forty of them— together w ith ch ickens . A nd whenthese th ings were brought and p laced together the p ries t waved a short s pear (or javelin ) and sa t down . Then the king com m anded the p ries t of the Hous e of Papa ,
“
Get m e
the sash belonging to m y w i fe,and her p ig gift to the The p ries t went to fetch
the queen .
‘
On her accom panying him he held one end of the s a sh belonging to her in one
hand and the p ig in the other hand , whi le she held the other end of the sash beh ind thep r ies t , who wa s chant ing a p rayer . The peop le ga zed earnes tly upon her. She had
fas tened a wh ite ga rm ent (pan) a round her wa is t . A nd when they cam e near to the
goddes s the p ries t cea s ed p raying ; the queen then Offered the s ash and the p ig to the goddes s
,s aying :
‘
Here is thy sa sh and thy p ig. My husband and I w i l l be sa fe in thee, Ogoddes s . G i ve us a boy ch i ld , a beaut i ful im age of yoursel f ; otherw i se a girl ch i ld
,a
p i l lar of wh ite for yoursel f , O goddes s . It is fin ished .
”
Then cam e certa in p rophets to worsh ip thei r goddes s . Som e for Pele, others forHi iaka ,
Kapo,Pua and Kam ohoalii . There were m any p rophets who cam e th is day be
fore the king’
s goddes s , where they , every one of them ,offered s a crifices of goods
, p igs ,chi ckens , and s ashes , and all other th ings , s ay ing : “
Here a re the p i gs , the ch ickens , andthe sashes , gifts from us to thee. S ave thou thy offsp ring ; let us be s trong before thee,and let the ch iefs sus ta in us before them ; and w i lt thou s ee tha t we are forgiven on the
day tha t we seek pardon .
”They then ceased their pet it ions and went away . The pries t
of the House of Pap a then arose, w aved the fi re s t i ck,sat down and p rayed to the god
des ses . The fi res were then s ta rted for broiling dogs and ch ickens !thes e were broughttogether in the p resence of the goddes s es . Then the k ing off ered the broi led dogs and
ch ickens . The p ries t of the House of Papa then excla im ed in a loud voi ce over the
peop le, s ay ing : “
E lieli .” 3 1
The peop le then responded“
Kapn. E lieli . N 0a ia e, noho
m na .
The tem p le wa s then quite free from lea/ m, and the king and p r ies t cam e in touchw ith wom an and w ith all the peop le . Th is was the ei ghth t im e that the king was nuder res trict ion in the tem p le, and he was now free. Thus the king and p ries t encouraged the wors 'hip of such fa ls e deit ies . These gods never uttered one word to the k ingand the p ries t , during all the t im e they were in the tem p le, when they offered their goodsa s sacrifi ces . The deit ies did not do anything for them . They them selves sang p ra is esto the im ages ; they them sel ves extol led the deit ies ; they d id not recei ve any happ ines sfrom s erving them . Their happ ines s wa s not from ser v ing them , but from their own
im aginat ions . They were ‘
inflated w i th their own p ride w ithout any idea that it wa sonly opp res s ion . They though t
,however
, tha t the tem p le was a neces s ity .
Then all the ch iefs went to their p laces to worsh ip their gods , as a s equel to the"ll/aha hewa m a i has reference to tatt l ing, backbit ing E lieli , a clos ing phrase of p rayers , which m ay be
8 03 5 105 unders tood to m ean ent i re ly, p rofound ly, com p leted, etc.
3 2N oho m ua , s it down front.
30 Fornander Collection of Hawa iian Folk—lore.
k ing’s tem p le serv ice. A ll the ch iefs had a certa in t im e for worsh ip . Som e had theirtem p le res tri ct ions for three days , som e four days , som e five days , som e two days
, whenthey ceased worsh ipp ing ; but the king had ei ght, and even ten days Of worsh ip .
These a re the m onths for war : I, K aela
,that is Decem ber ; 4 , P
'
V elo, March ; 2 ,
K an-lua,January ; 5 , Ikiki, A p ri l ; 3 , N ana
,Februa ry . Those were the on ly wa r m onths
of the k ing and the p ries t .
OF TH E OPELU ( FI SH )When the new m onth of K aaona (M ay) a rrived the p ries t sa id to the king , Th is
is the m onth of M ay. The sha rp bones of the fish have been trim m ed . There is no war,and let us l i ve in peace.
”The fi sherm en of all the dis tri ct d iv is ions round about then
m ade p reparat ions . A nd when the next m onth , Hina iaeleele (June) , arrived,in the
even ing of Hilo, the p ries t, all by h im sel f,tabued the opeln,
the king not know ing of it.
They offered p rayers th is n ight, the p ries t s acr ific ing a p ig to the deit ies . A nd when itwas n i gh t
,the p ries t p repared a fow l for his ances tra l god and his deity . They ( the
peop le ) went to s leep tha t n i gh t, the fi res being res tri cted from burn ing in allp laces , allno ises were p roh ib ited ; a lso the crow ing of the roos ter
,the grunt ing of the p i gs , and
the ba rking of the dogs . It was a m os t sacred ni gh t.
In the early m orn ing the h igh p ries t went into his sanctuary to Offer a p rayer.
Th is was ca l led lz nla/inla .
3 3 The h igh p ries t p rayed in a 10 1 1e place, he and his a ttend~ant p ries t . The high p ries t then offered a p ig in sacrifice, p lac ing it before the deityThey then conferred between them s el ves , s ay ing, “
How is our s ervice ? ” The h ighp ries t answered ,
“
The p rayer was wel l . The king’s country is sa fe,as a lso the king and
all the peop le.
”They then went 0 1 1 the outs ide to inqu ire pa rt i cula rly of the peop le,
who m igh t have hea rd som ething. A nd they s a id unto them :“What have you heard
0 1 1 the outs i de,here ? ” A nd they s a i d , We d id not dis cern anything wrong out here.
Then the h igh p ries t s a i d unto his peOple :“
S ing a loud ; ra ise your vo i ces h igh ; give thanksfor the excel lence of the s ervices . A nd they excla im ed a loud
,ra is ing h igh their voi ces ,
s aying,
“
The s ervices are ended (or f in ished ) .
A t dayl ight they m ade a short p rayer on the outs ide of the opeln house. The peo
ple were then sea ted in four row s,and at the sam e t im e the fea ther idol of the h igh p ries t
was set up . The a ttendant p ries t then s tood up and all joined in p rayer. When the idolwas set up they allat fi rs t s tood in a c ircle a round it , and then m oved to the up per s ideand p rayed . The p r ies t then offered the alaea p rayer and sacrificed to his ances tra l deit ies , a fter wh i ch he p rayed w i th a loud voice over the peop le, saying :
“My brothers,it is
wel l ; you are sa fe, ” ( they then ) ari s ing four t im es , and s itt ing down aga in four t im es ,
a fter whi ch the a ttendant p r ies t inqu ired of the h igh p ries t : How was m y prayer ? ”The h igh p ries t answered , Our p rayers were perfect .
”A fter th is they went on the 01 1 t
s ide 0 1 1 the kuula,where they offered a short p rayer
They then entered the tem p le (li efen) where the p ries t offered a p rayer ca l led kolii , in wh ich they alljoined in ea rnes t sup p l i ca t ion , w i th their hands held h igh towards thehous e,
and w ith very loud vo i ces excla im ing : “
The p rayer, this is the p rayer : O K 1 1 , 0
33Nam e of a good or favorable aha— a p rayer con34Opelu, a sp ecies of m ackere l (Decap terus p in/1 n
nccted W i th a kapu. la tns ) .
A ncient R eligions Cerem onies . 3 1
kin i a ke a l i i , a 0 i i a’l i i a pan loa eia ke ano 0 ka lakou hoom ana ari a ,
a po akolu kekapu ka , heiau a kekahi a l i i , a po aha ka kekahi a l i i
, a po a l im a ka kekahi a l i i, a po a lua
ka kekahi a l i i , pau ka lakou hoom ana ana , aka , 0 ka ke a l i i po awalu ia , a he anahulukekahi a ke a l i i .“
E ia ka inoa 0 na m a lam a kaua a ke a l i i o Dekem aba ,Kaelo no ia 1
,Marak i , Welo
ia 4 ,Iaunari , Kaulua ia 2
,A perila o Ikiki ia 5 , Feberuari o Nana ia 3 . Pau na m a lam a
kaua o ke a l i i a m e na kahunaN o KA OPELU
A h iki m a i la keia m a lam a hou o M ei , o Kaaona ia,ala ila Olelo aku 1a kc kahuna
i ke a l i i : E , o Kaaona keia m a lam a , a ua ka la i a ’
e kuku 0 ko ia ,aohe kaua
, e noho m a
lie kakou, a hoom akaukau iho la ka poe lawa ia 0 na a ina a pun i , a h ik i m a i la kekahi‘
m a lam a hou, o Iune, Hina iaeleele ia ,a ahiahi iho la i o Hi lo a kapu iho la ke kahuna i
ka opelu o kc kahuna wa le no, aole ke a l i i ike ia hana ana , a pu le aku la lakou i keia
ahiahi, a m oha i aku 1a ke kahuna i ke akua i ka puaa ; a pau ae la ia
,a poeleele iho la
kauo iho la ke kahuna i keia po i ka m oa a m e kona aum akua , a m e kona akua , a m oe iho
la lakou i ka po, a ua hoom alu ia aku la ke ahi O kela wah i,a o keia wah i , a m e ka wa
laau , a m e ka m oa kan i m a i, a m e ka leo 0 ka puaa ,
a m e ka i l io aoa m a i , a he po kapu10a 11 0 keia .
A wanaao ae la hele aku la kc kahuna e ka i i ka aha i loko o kc kaula a o Hulahula ka inoa o keia aha
, pu le aku la ke kahuna i kah i m eham eha O ia 1 1 0 a m e konakahuna
,a pan ac la ia , a m oha i aku la ' ke kahuna nui i ka puaa , a hoonoa aku la ia i
kona m oha i im na o ke alo O ke akua ; ala ila Olelo ili o la laua m ala ila,i iho la laua : “ E
,
pehea ,ka aha a kaua a i aku la kc kahuna nui :
“
Ua m a ika i ka aha , na Ola ka a ina o
ke a l ii , a m e ke a l i i,a m e na kanaka a p an loa ;
”ala ila hele ae la laua m awaho e n inau
pono'
aku i ka poe kanaka nana e hoolohe m a i m awaho, a i aku la laua ia lakou : E heahaka o on m ea owaho nei i lohe a i a hoole m a i la lakou : E
,heaha ka oukou m ea owaho
nei i lohe a i ?”a hoole m a i la lakou : “
A ole a m akou m ea hewa i ike m awaho nei .”
A iaku la ke kahuna nui i kona m au kanaka : “ E 11 0011 0 ac oukou m e ko oukou m au leo nui
iluna , e m aha lo i ka m a ika i 0 ka aha ,
”
a kahea nu i ae la lakou m e ka leo nui iluna,a i ae la
penei , lele wa le ka aha , e.
A m alam alam a ae la ,ala ila pule nuku aku la lakou m awaho ili o 0 1 1 a ha le opelu
nei ; a pau ae la ia , ala ila hoonoho la lan i iho la lakou i na kanaka i ke kauw ila ari a a la
kou,eha la lan i kanaka , a kukulu i11 0 la ke akua hulum anu o kc kahuna a ku ae la kona
kahuna iluna , a pu le aku la lakou , aka ae la ke akua poa i ae la lakou ,a hoi ae la lakou
m a ka aoao m auka ,a pule iho la ke kahuna ,
a pau ae la ia,ala ila pu le iho la ke kahuna
i ka pule a laca , a’
kaum aha ae la i i a kahuna a la ca nei i kona aum akua ; a pan ae la ia ,
pule nui iho la ia m e ka leo nui iluna iho 0 na kanaka ,a i iho la ia i na kanaka penei :
“ E kuu a ka ika ina ,h ik ia
,ku ana iluna , a eha noho ana i la lo ; a p au ae la ia
, ala ila
Olelo m a i la kela kahuna i ke kahuna nui, i m a i la :
“
Pehea keia pu le au A i m a i kckahuna nui :
“
Ua m a ika i ka pu le a kakou.
”
A p au ae la ia , a hoi aku la lakou a m awaho
iho o .ke kuula ,a pu le aku la lakou m awaho,
he wah i pule nuku no ia .
A pau ae la ia , a kom o aku la lakou i loko 0 ka heiau a pule aku la lakou m ala ila
a hoali ae la ke kahuna i ka aha o Kolii ka inoa O keia aha,a ulono aku la lakou i ka pu le,
a hoop i i aku la na ahi lim alim a iluna 0 ka ha le, a kahea nui ae la ko laua m au leo iluna
l i lo,a hea ac, la laua penei , a ia e penei ka aha 0 ka aha nei e Ku , e Lono, e Kane.
3 2 Fornander Collection of Hawa iian Folk- lore.
Lono, O Kane, O Kanaloa
, long l i fe to the king . The p i gs were then broi led and
brough t before the wooden i dol , w ith coconuts and bananas . A fter this and at the con
elus ion of a p rayer, thep ries t offered the pork and the coconuts and the bananas to the
i dol , giv ing thanks to all the im ages . Then they all left the tem p le and went to theirp laces . A nd when their p igs were cooked the peop le took them to the li eian where a
p ries t p ronounced a bles s ing upon them ,a fter which the peop le brought thei r shares to
their p laces , firs t giv ing thanks to their sm a ller deit ies , and had their m ea l , a fter wh ichthe pr ies t com m anded a m an to
“
go to the m ounta ins to get pala fern,
” caut ion ing him thati f he was caught in the ra in to let him know . The m an went up , found the pala fern ,
and wh i le break ing it Off the ra in fel l . He cam e down feel ing happy for being caught inthe ra in . When he had com e into the p resence of the p ries t , the la tter asked him ,
“
How
fa red you 01 1 your trip up? ” He answered and sa id , “
You told m e to go up , and I
have done so. My hands broke off the pala fern when the ra in fel l over m e,and I was
nearly bent w ith the cold . Then the p ries t s a id , “
The om ens are good . Tom orrow
we w i l l m ake a haul .”
It was then sunset . The p r ies t and the peop le went to the tem p le to p ray to the
dei t ies , a fter wh ich they allleft the tem p le. The opeln fi sherm an then p repared his canoeand his net, and a t early dawn a p ries t repa ired to the tem p le to bring the bunch of fialaferns wh ich he p laced in the canoe, a t the sam e t im e asking for a bles s ing from the deity .
He cam e away a fter p lac ing the pala ferns . A nd when the fisherm an s aw the p ries tcom e away he col lected together his fishing appara tus and his net . He girdled on a wh ites ash 0 11 his wa is t, and chanted to his ances tra l dei t ies , s aying , “
O ances tra l gods of the
n i ght,the n igh t is Over and I am com e w ith the day. Here is the s ash , and w i lt thou
watch over m e that I m ay not be sham ed .
”A fter this p rayer he put his net on board the
canoe and s a i led out to sea .
Th is was a m os t sacred day,no fires be ing l ighted here or there, 1 1 0 other canoes
being s een on the ocean ,th is day,
les t they perish . When the fi sherm an reached thefi sh ing grounds and lowered his net he p rayed to his ances tra l dei t ies , say ing , “
O , ances
tra l gods of the night ; the n i ght is gone and I am com e w ith the day. G ive m e greatpower th i s day. Cover the bel ly of our net th is day.
” He then cas t the net and threwout the ba it . The opeln (fi sh ) , on devouring the ba i t , cam e s tream ing into the net
,
wh ich was then drawn up by the fi sherm an , who was m urm uring a p rayer allof thatt im e. He then sei zed the neck of the net and drew it toward him ,
ca l l ing thus : “
O Ku,
Th is has been a grea t day for us . You have covered m y sham e th is day. A fter th is ,they ( the peop le ) l i fted the net into the canoe
,col lected their fi sh and shov ed off the bow
of the canoe. They all went in land m aking cheerfu l noise w ith thei r m ouths .
When they landed the p ries t cam e and s tood at the land ing p la ce. The fisherm an
took up seven opelu , wa lked up to the p ries t and p laced them in the p ries t’
s hand . The
p ries t then took the o/veln to an nli e boa rd,where the fi sh was consecra ted to the de it ies .
The fi sherm an then went to. his house to thank his ances tra l dei t ies , wh i le the p ries t tookthe fi shes and p laced them 01 1 a tray before the a l ta r. Then the h igh p ries t ordered a
m an :“
You take som e opelu for the king, tha t he m ay ea t of the fi rs t hau l of the day.
”
3 5Uli e board in the tem p le 0 1 1 which to recei ve offer ings .
A ncient R eligions Cerem onies 3 3
Kanaloa , e Ola i ke ahi ; a pau ac la ia,ala ila pu le aku la lakou a pu lehu aku la lakou
i ka puaa a halihali m a i 1a ka puaa pu lehu im ua i ke alo o ke akua laau a m e ka n iu a
m e ka m a ia ; a pan ae la ia,a m ahope iho 0 ka pu le ana
, a m oha i aku la kc kahuna i kapuaa i ke akua , a m e ka n iu , a m e ka m a ia ,
a hoalohaloha aku la ia im ua 0 ka poe ki i ;a pau ae la ia , ala ila haalele iho la lakou i ka heiau , a hOi aku la lakou i ko lakou wah i ,a m oa m a i la na puaa a lakou a halihali aku la i ka puaa a lakou im na i ke heiau,
a heleaku la kekahi kahuna e ha inaki i ka puaa ; a p an ac la ia , ala ila hoihoi m a i la ka lakouwa iwa i i ko lakou wah i , ala ila hoole aku la lakou i i i a akua liilii o lakou,
a pa ina ili o lalakou ; a pau ac la ia ,
ala ila kena aku la ke kahuna i kekahi kanaka : “ E p i i oe iuka ipa la a i loohia oe e ka ua e ha i m a i oe ia
’
u . A p i i aku la na kanaka la iuka a la lau aku
la kona m au l im a i ka pa la , a haha i m a i la ia i ka pa la a haule m a i la ka ua a iho m a i
la ia m e kona olioli nui i kona halawa i aria m e ka ua , a h ik i m a i la ia i ke alo O ke
kahuna , ala ila ninau aku la ke kahuna ia ia : “
Pehea kau p i i ana aku nei iuka ? ” A im a i la ia :
“
Ua i m a i oe ia’
u, e p i i au iuka , a ua p ii aku nei nu , na haha i m a i kuu l im a
i ka pa la , a 1 1 a m a i la ka na iluna iho o'
u,a m a i op ili loa au
,
”ala ila i aku la kc kahuna :
Ua m a ika i ku au p a la , apopo hei ka ia .
”
A kapoo ili o la ka la , hele aku la kc kahuna i loko O ka hciau e pule aku lakou i kcakua , a hoon aku la lakou i keia po ; a pau ac la ia , a haalele aku la lakou i ka he iau, a
ua hoom akaukau iho la kc kanaka nana e lawa ia ka Opelu i kona waa , a i kona upena , a
wanaao ae la m akaala aku la kekahi kahuna i loko 0 ka heiau , e lawe m a i i ka pupu pa lailuna 0 ka waa , a lawe aku 1a ia a h iki i ka waa , a hooulu aku la i i a kahuna la e 11 00
m ana i ke akua ; a pau ae la ia ,wa iho iho la i ka pa la , ala ila hoi m a i la ia ike m a i la na
m aka o na lawa ia la i kana hoi ari a m a i , ala ila hoom akaukau ac la ia i kana m au wa i
wa i lawa ia ,a m e ka upena ,
a hum e ae la ua lawa ia la i kona m a lo keokeo,kaum aha aku
la ia i kona aum akua ,a i aku la ia : “ E ii a aum akua i ka po pa le ka po, puka i kc ao
ia’
_1 1 , eia ka m a lo, e nana oe ia
’
u i keia 1a h i lah i la o’
u.
”A pau ae la ia a hoouka aku la
ia kana upena , a holo aku la lakou i ka i .He la kapu loa no keia ,
aohe ahi a m a i o keia wah i a o kela wah i, aohe waa 11 010
m a i 0 ka m oana i keia la 0 m ake lakou. A h ik i aku la na lawa ia la i ke koa, a kuu iho
la i kana upena i aku la ia i kona aum akua hoom ana aku la :“ E na aum akua i ka po ,
pa le ka po, puka i kc ao ia’
u , i nui ko m ana ia’
u i keia la ; e huna oe i ka hua 0 ka upena
a kaua i keia la .
”A pau ae la i a
,a kuu aku la kona l im a i ka upena i la lo a hoolei aku
la ia i ka a i , a i m a i la ka opelu i ka a i a haha i m a i la i loko 0 ka upena a huk i ae la i i a
lawa ia la i ka upena m e ka pu le no m a kona waha ,a la lau ili o la kona l im a i ka pu 0 ka
upena , a kaohi iho la kona l im a,a kahea ili o la ia penei :
“ E Ku e, he la hoi i i a nou ia
kaua i keia la ,a ua nalowale kii u h i lah i la ia oe i keia la . A pau ae la ia ,
ka ika i ac lalakou i ka lakou upena iluna 0 ka waa , a hoili ili iho la 1 ka lakou ia , a papa le ae 1a lakoui ka ihu 0 ka waa a hoi aku la lakou iuka , a kan i m a i la ke 011 0 i kO lakou waha .
A pae aku la lakou iuka ,a ili o m a i la ke kahuna , a ku m a i la ia m auka , a la lau
ili o la ka'
lawa ia i na Opelu ch iku ,a p i i aku la ia a halawa i m e ke kahuna , a haaw i aku
la i i i a Opelu i ka l im a o ke kahuna , a la lau m a i la ia lawe aku 1a kc kahuna i na Opelui ka pap a uhe a m ala ila e uhe a i i ka ia i ke akua ; a p au ae la ia , ala ila hoi aku la 1 i a
lawa ia la i kona wah i e hoom ana i kona aum akua , ala ila lawe aku la kc kahuna i kaopelu im na o kc kuahn ,
kau aku la i ka opelu iluna 0 ka haka , ala ila 1 aku la kc kahunanui i kekahi kanaka : E lawe oe i kekahi Op elu na ke a l i i i a i m a i kela i ka Opelu m ua
M EMO IR S B. P . B. M US EU M . V OL . V I .— 3 .
34 Fornander Colleetion of Hawa i ian Folk—lore.
The m an went a s ordered , s inging as he went . A nd when the peop le saw and hea rd himthey allsa t down . A nd when he cam e before the king he handed him the fishes and thenran away With great speed , les t he m ight be ki l led .
The king then went to the shrine where a p ries t p rayed . They then p repared theking
’
s fi sh from which the k ing p i cked out the r i ght eye and a te it , and offered thanksgiving to the dei ty . A nd in the m orn ing wh ich was tha t of Knka/i i ( the third n i ght of thenew m oon ) , two m ahanzaha
’
s3 6were ca rried out to sea , one nam ed Haleokaloa (House
of Ka loa ) , the other Haleohiu (House of Hiu ) . A nd when these were brought to the
shore som e of the p ries ts off ered p rayers a t that place . Their net hav ing caught som e
fish,they went forth p ra i s ing the ir fi sh ing gods . In the even ing the fires were ex tin
guished and the n ight was m ade s acred . In the m orn ing the wom en were released fromtheir res tri ct ions and were a l lowed to eat fi sh.
Then canoes cam e from the ocean hav ing not i ced tha t the res tri ct ion on the opelu
was l i fted . Th is wa s a very s tri ct ord inance of the p ries t . N ine days were us ed for theres tri ct ion they had m ade
, and n ine days the canoes cou ld not go out , nor was it sa fe forthem to com e in from the ocean wh i le the res tri ct ion wa s in force. A ll of thes e th ingshave pas sed away .
Fol low ing are the nam es of the m onths in wh ich the k ing and the pries ts d id notwage wars , and in wh ich one d is tri ct (or is land ) d id not wage wa r upon another. Thes ea re the seven m onths : I , M ay, wh ich is Kaaona ; 2 , J une , Hina iaeleele ; 3 , July , Hilinaehn ;4 . A ugus t, Hilinam a ; 5 , Sep tem ber , Iknwa ; 6 , October, Weleli n; 7 , Novem ber, M akalii .
CONCER N I NG THE YEAR
A nd when the new m onth , [ kuwa (S ep tem ber) by nam e,com m enced
,the king
p laced a s i gna l in front of the tem p le show ing that the old year had pa s sed and a new one
had com m enced . Th is was done on the n ight of H i lo3 8 ( the firs t n igh t of the new m oon ) ,the k ing and all the peop le and all the p ries ts a s sem bl ing th is even ing on the outs i de of
the tem p le, the peop le being arranged in two rows . A .p ries t s tood up w ith a bunch ofieie ferns in his hand , and then they all joined in p rayer : Then the p ries t sa id ,
“ My brothers ,
i t is wel l ; we a re sa fe.
“
Then they all s tood up from front to rea r,w i th loud re
joicings . A fter th i s the p ries t w ith the i dol s went to a court yard of the tem p le, wherethey m urm ured in p rayer. Th is p rayer was ca l led ka i-to.
3 9
A fter th is they allwent to
their respect ive hous es , res t ing through the n ight . A t dayl ight they left the ir hous es and
cam e and p ros trated them sel v es outs ide of the tem p le ; the king , the p ries ts and all the
peop le . The peop le were a rranged in four rows,the fea ther deit ies be ing a lso a r
ranged in rows . The h igh p ries t then aros e,wea ring a wh ite sash around his wa is t ,
and hold ing a bunch of ieie ferns in his hand ; and a fter m aking som e incantat ions he of
fered a p rayer to the dei ty . A fter th is invoca t ion m any p ries ts arose p ray ing and m ov
ing in a c i rcle a round the dei t ies . The alaea p r ies t then a rose to offer his pet it ion,a fter
wh i ch the people a rose from front to rea r,allentering the tem p le , where they p rayed be
fore the idols .
Two m ulum i alzas (gi l l s ) refers to the two s ides.
o i”Hi-lo ( to tw i s t ) , the firs t n ight of the new m oon.
the fi shnet as nam ed hous e. or S ide of Ka loa , and Hiu. Kano, a p rayer for a Specia l b les s ing a t the m aka-hiki3l ele, not in the s ense of flying or j um p ing, so m uch cerem on ies .
a s reached, or conveyed.
A ncient R eligions Cerem onies . 3 5
kau i keia 1a ,a ka i aku 1a kc kanaka m c ka oho no i kona waha a ike m a i la ka m aka
0 na kanaka i kc oho ana aku a noho iho la lakou i la lo. A h ik i aku la ia i kc a l i i la ,
a haaw i aku la i _ka opelu i kc a l i i , holo iho la ia a m am a loa - o m ake iaA hele ac la kc a l i i i kah i o kc akua ila ila e pule a i kekahi kahuna a hana iho la
lakou i ka ia a kc a l i i , a poa lo ac la kc a l i i i ka m aka akau 0 ka ia , a a i ae la kc a l i i akaum aha ac la kc a l i i i kc akua ; a pau ac 1a ia ,
a kakahiaka ac la i o Kukahi lele ac la na
m aham aha i ka i i keia la , 0 Haleokaloa ka inoa o kekahi m abam aba a o Haleohiu kekahi
m aham aha ; a lclc ac la laua i ka i , a hoom ana iho la no hoi kekahi m au kahuna m ala ila .
A hei ia ac la ka lakou m au upena , ala ila hoi ac la lakou a hoom ana aku lakou i ua m au
akua lawa ia la ; a ahiahi iho la lupa kc ahi ; a ka pu i bola i keia po,a ao ac la kua wah ine,
ala ila noa loa ac la lakou , ala ila a i iho la ka wah ine i ka ia .
A la ila holo m a i la ka waa m a ka m oana m a i, ike ac la lakou i ka noa ana 0 ka
opelu oia lakou i holo m a i, a he oihana kapu loa no ke ia na kc kahuna
,a poa iwa lakou
i kapu'
a i i keia m au oihana a lakou i hana a i , a poa iwa no hoi ka holo olc ana 0 ka waa ,
aole lakou e ola kc holo m a i m a ka m oana ,i ka m anawa i hana i keia oihana ; pau loa
ae la keia m au m ea a pau loa .
E ia ka inoa 0 na m a lam a kaua ole a ke a l i i,a m e kc kahuna , aole c kaua aku
keia a ina i kela a ina , aole hoi e kaua m a i kela a ina i keia a ina ; cia na m a lam a kauaolc ch iku : M ei
,Kaaona ia I
, Iune, Hina iaeleele ia 2,Iula i , Hilinaehu ia 3 , A ugate,
Hilinam a ia 4 , Sepakem aba ,Ikuwa ia 5 , Okakopa ,
Welehu ia 6 , N owcm aba ,M akalii
ia 7'Pau na m a lam a kaua olc a kc a l i i
N O KA M AKAH IK I
A h ik i m a i 1a kekahi m a lam a hou o Ikuwa ka inoa ,kau wclu iho la kc a l i i i kc
ahiahi i o Hi lo,im ua 0 ka luakini , a hele aku la kc a l i i m awaho iho 0 ka luakini
, a m e
na kanaka a pau loa ,a m e na kahuna a pau i keia ahiahi
,a hoonoho iho la i na kanaka
a pau elua la lan i kanaka a ku ac la kekahi kahuna iluna m c ka pupu ieie i kona l im a,a
pulc aku la lakou , a i iho la kc kahuna i na kanaka .
“ E kuu ka ika ina h ik ia ola .
”A ku
ac la lakou m a i m ua a hope, m e ko lakou leo nui ; a pau ac la ia , a hoi ac la ka poe kahuna ,
a m e ka poe akua m a ka papa hola’
e uo a i lakou, a he kauo ka inoa o keia pu le, a pau ac
la ia,a hoi aku la lakou i ka lakou kauhale, a m oc iho la lakou i keia po,
a m a lam a’
e
la hclc aku la lakou i ka lakou kauhale,a m oe iho la lakou m awaho iho 0 ka luakini
,a
m e kc a l i i , m e na kahuna , a m e na kanaka a p au ,a hoonoho iho la lakou i na la lan i ka
naka eha ,a kukulu la lan i iho 1a lakou i ka poe akua hulum anu
,a ku ac la kc kahuna nui
iluna m c ka m a lo keokeo i kona hope, a m e ka pupu ieie i kona l im a, a ka loka lo ac la kc
kahuna a kaum aha aku la i kc akua ; a pau ac la kana kaum aha ana a ku ac 1a na
kahuna a nui loa ,a pu le iho 1a lakou a poa i ac la na akua ; a pau ac la ia , ala ila ku ac
la kc kahuna a laca i kana pule ala’
e la na kanaka iluna,a ku ac la lakou iluna m a i m ua
a hope ; a pau ac 1a ia , ala ila hoi aku 1a lakou i loko 0 ka luakini , a pu le aku la lakou im na
o kc alo 0 ka poe ki i .
36 Fornander Collection of Hawa i ian Folk- lore.
A nd the k ing offered bananas and coconuts as sacrifi ces ; the king did not offerp igs , as sacrifi ces , to the deit ies th is day. A fter this they went out and left the tem p le.
A nd in the even ing the p ries ts , together w ith the deit ies , went to the courtyard of the
tem p le, to offer the short p rayer ca l led kano. A fter th is and on the second n ight thep ries ts returned to the tem p le, allby them selves th is n ight . Th i s p rayer was ca l led kalalen. In the m orn ing the k ing awoke and went into the tem p le, and gi fts of num erous
p igs and grea t quant it ies of banana s and coconuts were brough t forth , and on th is daythey p rayed earnes tly and showed grea t reverence for the de it ies . A nd the king offeredall these m any va luable th ings to the deit ies , show ing the king
’
s grea t love, th is day, asa lso the pries t . The peop lebro i led the p igs to the num ber of three t im es forty (onehundred and twenty ) ; the peop le m ade grea t exulta t ion w ith loud voi ce, on this day of
their devot ion . Then the a lta r wa s closed so that they allm i ght not p ray there. Whenthe p ray ing had ended the k ing offered the p igs , the coconuts and the bananas , w ith grea tlove in his hea rt for the dei ty . The king then s a id : “
0 god ,this is the on ly t im e I sha l l
s ee thee, and the on ly t im e thou sha lt see m e.
”A fter th is p rayer they left the tem p le go
ing to their houses .
A nd when the p i gs were cooked , and the king’s grea t share was brought out ,
about tw i ce forty p igs , the king pa rcel ing them out to the ordina ry ch iefs , a h ind quarterea ch ; to the h igher ch iefs , the breas t ; to the lowes t ch iefs the f lanks ; and to the com m on
peop le the loose m eat . A fter th is and when it was even ing , the k ing and the p ries t andthe deit ies and allthe ch iefs all joined in a s erv ice by the k ing and the p ries t , wh ich wasca l led kauw ila
,
40
and they p rayed w ith grea t love in their hea rts toward the deity .
There was no ra in ing th is even ing,being sa cred to the king’s kant trila s ervice . A fter the
praying the k ing offered the p i gs , the coconuts and the bananas as sacrifices . A fter theking had m ade his offering to the deity
,they left the tem p le, and behold !the even ing was
ca lm (clea r) , the peop le s a id , “
th is kauwila s ervice of the king was excel lent ; we are in
deed s a feDuring the n i gh t a num ber of the les s er p ries ts cam e w ith the h igh p ries t to p ray
in the tem p le. The king d id not a ccom pany them a t this t im e. They p rayed ea rnes tlythis n ight . The h igh p r ies t then told the les ser p r ies ts ,
“
You m us t rep ea t allour p rayerston ight ; th is is the on ly t im e we have to pet it ion them ( the They (thep ries ts ) d id not s leep a t a ll th is n i ght . A nd ea rly in the m orn ing they awakened thegods saying “
A rise ye, O Ku ,O Lono , 0 Kane, 0 Kanaloa ,
it is dayl ight.
”
Such wasthe way tha t they a cted w ith grea t fa ls ifi cat ion before thes e im ages th is n ight . A nd all
the peop le and allthe ch iefs excla im ed : “
How the p ries ts have kep t awake allthrough then ight !"
A nd when it was broad dayl ight,the k ing cam e to the tem p le to offer to the dei t ies
the p i gs and the bananas and the coconuts , a fter wh ich they conducted a sm a l l serviceca l led holua . in which the k ing offered som e m ore s acr ifices to the deit ies . They thenwent out and left the tem p le ,
going to the House of Papa , where they wou ld rem a in all
day. A nd when all the peop le and the ch iefs had ga thered and offered a p rayer, the k ingcom m anded som e m en to broi l a num ber of dogs— about ten— for the fem a le deit ies .
The kani/<1 was a sacr ificia l offering at the close of a lea/ m.
38 Fornander Collection of Hawa i ian Folk—lore.
When the dogs were cooked they were p la ced before the goddes ses , together w ith the iholena bananas ; and a fter the king had offered a p rayer to them , the p ries t of the House
of Papa declared the-
res tr i ct ions to be l i fted , and they were free from all res tra int th isday.
A fter n ine days the king and the p ries ts aga in went to the tem p le, and in the evening of M oli aln
"1(when the m oon wa s twelve n ights old ) , entered it . Two m en were s ta
tioned there. The h igh p ries t p icked up two coconuts , and s tanding ca l led upon the godLono say ing : “
0 Lononuiakea ,here a re the coconuts . Sa fety to th ine a ttendant (or
keeper) , and to the land ,and to the peop le.
”Thes e were the n ights of Hno. A nd when
the p ries t had offered the pet it ion to the dei t ies , and had thrown the coconuts ( to the
m en ) , one from each hand , he sa t down, all join ing.
in the supp l i ca t ion . The two m en
then s tood up ca l l ing w i th loud voi ces , feeding the s ta rs and the m oon th is very s am e
n ight . The k ing then offered p ig and coconut to the de ities a fter wh ich they left thetem p le. A nd when they had gone on the outs ide it was da rk , so they res ted tha t n ight .
They exp res sed app rova l dur ing the n ight,and the hea rts of allthe peop le were thankful ,
for they sa id : “
The k ing’s gifts of coconuts were good ; the country is indeed sa fe.
A t dawn the king and the p ries t and one other m an went into the tem p le to p ray asthey had done before, a fter wh ich the res tri ct ion on them was ra ised tha t n ight. Theyleft the tem p le and went outs ide. A nd a fter these th ings there was noth ing for them to
do for twenty and n ine n i ghts . Then the p ries t aga in went into the tem p le to break a
coconut , wh ich was the p r ies t’
s own and tha t of the peop le a lso. It was a yearly fes t ival cus tom , and it was form erly ena cted so it wa s to be observed by the p riest . A fterth is the p ries t left the tem p le when they were allreleas ed from res tr i ct ions th is n ight .
A nd when s even m ore n i ghts had com e to pas s and on the day of Laan- kn - lna,
the deit ies of allthe lands were turned on th is day. They were not to be s tood up , as theannua l res tri ct ions p reva i led , and the col lectors of tributes from all over the land werenea r, and had brought a great col lect ion of goods for the king ’
s annuity , cons is t ing ofdogs
,cloths , m a los
,fi sh and allother th ings and p laced them before the k ing, all the dis
tricts paying tribute this day. A nd in the n i ght of Laan—pan the 2 0th ) the col lect ionwas d isp layed and the king
’
s feather deity and the les ser p r ies ts cam e to d is tri bute the
offerings th is n ight . Th is wa s a very sacred n ight , no fi res burn ing,and no noise to be
heard . They offered prayers th is n ight and then went to s leep .
A nd in the m orm ng of Ole- knkahi (the 2 1 50 ,the king arose
,and the p ries t and
another m an‘
,who was a great favori te, holding the drum ,
the three cam e to the p lacewhere the tributes were d isp layed . The king offered a p ig to the deity and then theyjoined in supp l icat ion . A fter p rayer the p i gs p repa red for them were cooked , and theys a t down to partake thereof A fter the m ea l the p ries t d is tributed the col lect ion , and
then asked the king, say ing, How was your p rayer ? ” He answered , “
It wa s very good ;there was no ra in,
no noises ; it wa s excel lent, and he ra is ed the res tri ct ion in th is week .
Then the p r ies t took a la rge port ion from the col lect ion for his share, pa rt of wh ichhe s acrificed to the king’s deit ies . A nd a fter th is , the king com m anded that the goods begiven to the chiefs and the ch iefes ses , and to the guards . A nd the pers on who had the
M ohalu, when the m oon wa s twel ve days old . Loan- leu- Iua , the n ineteenth of the luna r m onth.
Feed ing the s tars and m oon w i th p et i t ions .
A ncient R eligions Cerem onies . 3 9
i l io,a hoakoakoa ia m a i la im ua o kc alo o ua m au akua wah ine i ka i l io, a m e ka m a ia
iholena ,a pau ac la ka kc a l i i kaum aha ana aku i ke akua , a hoonoa ac la kc kahuna ha le o
Papa ia lakou i neia la ,ala ila p au loa ac la kc kapu o lakou i neia la . A m ahOpe iho 0 na
la c iwa ala ila hoi hou aku la ke a l i i a m e na kahuna i loko 0 ka luakini , a i kc ahiahi i 0 M o
ha lu kom o aku la lakou i loko 0 ka luakini , a ila ila elua kanaka e ku ana iluna , a la lau ac la
ka l im a o kc kahuna nui i na niu elua ,a ku ae la iluna
,a kahea aku la i ke akua ia Lono, i
aku la :“ E Lononuiakea ,
eia ka n iu ,e ola i ko kahu a m e ka a ina
, a m e na kanaka , 0 na po
keia i o Hua nei .”
A pau ac la ka kc kahuna kaum aha ana aku i kc akua , a hoolei aku la
ia i ka niu ,i kona l im a i kekahi i kekahi , a noho iho la ia i la lo,
a pu le aku la lakou a ku ac la
ua m au kanaka la elua iluna ,a kahea ac la laua m e na leo nui iluna , a hana i aku la lakou
i ka'
poehoku ,
a m e na m a lam a ,i keia ahiahi hookahi no, a pau ac 1a ia , ala ila m oha i aku
la ke a l i i i ka puaa a m e ka n iu ,a pau ac la ka ke a l i i kaum aha ana aku i ke akua ,
a haalele
iho la lakou i ka luak ini , a hele aku la lakou iwaho, a poeleele iho 1a m oe iho la lakou i keiapo,
a m aha lo iho la lakou i neia po ,a m e ka naau 0 na kanaka a pau loa , i ac la lakou pe
nei :“ E ,
m a ika i ka niu a kc a l i i , ola no ka a ina .
A wanaao ae la hele hou aku la no ke a l i i i loko 0 ka luakini,a m e kc kahuna a m e
kekahi kanaka iho no 0 lakou ,a pu le aku la lakou e l ike no m e ka lakou hana ana m am ua ;
a pau ac la ia ,a noa ac la no lakou i keia po ,
haalele iho la lakou i ka luakini , a hele ac la
lakou iwaho ; a p au ac la neia m au m ea a pau, a noho wa le iho la no lakou i keia m anawa,
a he iwakalua po a m e kum am a iwa ,ala ila hele hou aku la ke kahuna i loko 0 ka luak ini
, e
wah i i ka niu , 0 ka kc kahuna n iu no neia ,a m e kanaka a inana ,
he loina no ia no ka m akah iki
,a ua l ike no m e kela hana ana m amua ,
a pela no hoi keia hana ana aku a ke ka
huna ; a pau ac la ia ,a haalele iho la kc kahuna i ka luakini a noa loa ac la no lakou i neia
P0 0
.A h ik i hou m a i la ua m a_u po hou ch iku , o Laaukulua ka inoa a ia la hul i iho la ke
akua 6 _na a ina a pau ia la , aole lakou e kuku hou aku, ua kapu ac la no i ka m akah iki , aua kokoke m a i la na kanaka halihali wa iwa i 0 na a ina a pau, a ua halihali m a i la lakoui ka wa iwa i na kc a l i i a nui loa ,
no ko kc a l i i m akah ik i , i ka i l io, a m e kc kapa ,a m e ka
pau a m e ka ia ,a m e na m ea no a pau loa im ua i kc alo o kc a l i i a hookupu iho la na m o
kuna a ina a pau i keia 1a ; a po iho la i o Laaupau , hoom oe iho la ka puu , a hele m a i 1a kcakua hulum anu o kc a l i i , a m e ka poe kahuna li ili i e hoom oe i ka puu wa iwa i i keia po,
a
he pokapu loa no keia po,
aole e a m a i kc ahi , aole e walaau m a i , a pule iho la lakou ikeia po,
a m oc iho la lakou .
A kakahiaka ac la i o Olekukahi ala m a i la ke a l i i , a m e kc kahuna , a m e kekahi ka
naka punahele nui , akolu lakou c hele aku i keia kakahiaka , a hele aku la kc a l i i , a m e kckahuna ,
a m e ua kanaka punahele nei ia ia ka pahu ,a pule aku la ke kahuna ,
a h ik i aku lalakou i kah i 0 ka puu i hoom oe ia
’
i,a kanaenae aku la ke a l i i i ka puaa i kc akua a pan ae
la ia ,a pule iho la lakou ,
a p au ac la ka lakou pule ana . A m oa ac la na puaa a lakou ai
nui iho la lakou . A pau ae la ka lakou a i ana,ala ila ku iwa iho 1a kc kahuna i ka puu ,
a
pau ac la kc ku iwa ana a kc kahuna i ka puu, ala ila minau aku la ke kahuna i ke a l i i , i aku1a :
“
Febea ko pu le I m a i la kela : Ua m a ika i , aohe na,aohe walaau,
na m a ika i 10a .
”
A hoonoa ac la ia i keia pule.
A ohi ae la ke kahuna i kona wa iwa i a nui loa ,a kaum aha aku la ia i kekahi wa i
wa i no ko kc a l i i m au akua ; a pau ae la ia ,ala ila kena aku la ke a l i i i ka wa iwa i e haaw i
aku no na’l i i a pau a m e na
’l i i wahine a pau ,a m e ka pua l i a pau,
a haaw i aku la ka m ea
40 Fornander Collection of Hawa i ian Folk—lore .
superintendency ga ve the goods away to allthe chiefs and to allthe peop le . On the n ightof Ole—kukalz i
,all the fea ther deities were worshiped ,
and in the m orn ing the ch iefs and
the p eop le col lected great quant it ies of food for their annua l fes t i va l , and the peop le of thewhole country a lso m ade col lect ion of food for their annua l observance, and there wa sp lenty of intoxicants “ for the ch iefs and for the peop le from the back countries . On the
n ight of Ole- kulua,wa s the worship of the wooden im ages . The p r ies ts p rayed through
out the n igh t,and in the m orn ing
,the .day of Ole- leupan ( 2 3 rd ) , the m aka/1 1713 15
“ im agewa s decora ted . Th is was a very s acred day.
Due p repa ra t ions were m ade by the wom en being arrayed in sk irts , and allthe m en
in fancy sashes . In the even ing all the ch iefs and allthe peop le engaged in earnes t p rayers . Pig o ven fi res were s tarted here and there, and a lso fi res for the dog ovens of the
wom en here and there. A nd in the n i ght loud no ises were hea rd in alld irect ions , som e
from awa drinkers,som e from blasphem ing m en ; the whole country greatly enjoyed
their annua l fes t iv i ty in th is one n i ght . In the m iddle of the n ight they allwent in ba thing, wh ich is ca l led k iuwa i , wh i le the fires burned from allaround . It was a grea t bathing n i ght for all the peop le
In the m orn ing they all left the wa ter,as it was then res tri cted to the deity Lono
nuiakea . They then fas tened on handsom e w a is tc loths , and wore their fine garm ents ,
wh i le the m en girded on their fancy s ashes , m ak ing them th is day handsom e m en and
graceful wom en. They went to thei r hous es and enjoyed the fa t th ings prepared bythem selv es , of which they had an abundance these days . The idols were p laced on the
outs i de,in the open p lace, and when the peop le s aw them they excla im ed , “
There is thelong god (akua—10a ) , and the short god (akua -
poko ) , and K aloa - knkahi ( 2 4th) was the
day these were seen abroad .
A nd the deity had decreed his law tha t m an was p roh ibited not to ki l l ; war wasp roh ibited and no figh t ing ; the ocean was p roh ib ited , not a canoe was to s a i l ; the kapablock was p roh ibited and no c loth was to be bea ten ; the drum was p roh ibited to be
beaten ; the horn was p roh ibited to be blown ; the land was p roh ibi ted to be loosened ;the hea ven was s acred to Lono ; the thunder was sacred to Lono ; the earth was s acredto Lono ; l ife was sacred to Lono ; the h i l ls were sacred to Lono ; the m ounta ins were sa
cred to Lono ; the ocean was s acred to Lono the raging surf was s acred to Lono ; the fam i lywas s acred to Lono ; the sa i l ing canoe was sacred to Lono. Thus the deity enum eratedhis laws , which the ch iefs and the p ries ts and allthe p eop le duly obs erved .
A s the m akahiki deit ies were p laced in the open,the p roduce of the land was
brough t forth . The long god then s tarted to m ake a c ircu it of the land in twenty and
three days , going on the righ thand s ide, wh i le the short god went on the left- hand s i dein four days . Whi le the ni akahiki dei t ies were thus on their c ircu it the h igh p ries t ocenp ied the consecra ted p la ce, and was to be very s a cred during the four days ; he was not
to look outs ide ; he was not to ea t fresh food or fresh fi sh,and he had to close his eyes
whenever he went outs ide.
A nd when the long god a rri v ed at the king’s place, the king p repa red a m ea l for
M en ona of the origina l m ay be a cler ica l error for cant of old t im e, a l though thi s latter was an alii'
s
ono, which would be natura l in a var iety of good beverage.
savory things of a fea s t, as aga inst own the only intox i “ Lono wa s the m akahiki god.
A ncient R eligions Cerem onies . 4 1
ia ia ka luna , a m a i i aku la ia i na ’l i i a pau loa , a m e na kanaka a pau loa . A po iho i oOlekukahi kauo iho la na akua hulum anu a pau loa i keia po,
a ao ae la hoolakolako m a i 1a
na’l i i
,a m e na k anaka i ka m ea a i a nui loa ,
no ko lakou m akahiki, a ua hoolakolako m a i la
no hoi na kanaka o keia a ina a pau loa , i m ea a i no ko lakou m akah ik i, a ua nui loa m a i la
na m ea ona a na’
1 i i a na kanaka o kuaa ina a pau loa . A po iho la i o Olekulua kauo ihola kc akua laau i keia po , a pule iho la na kahuna i keia po, a ao la
,kuw i iho la ke pa ,
0 ke
akua m akahik i i kc ao i o Olepau ,a he la kapu loa keia
A hoom akaukau iho la ka pa—u 0 na wah ine a pau, a m e ka m a lo m a ika i 0 na ka
naka a pan . A ahiahi iho la , kauo nui iho la na’l i i a pau loa a m e ka m akaa inana a pau
loa ,a a m a i la na um u puaa a kanaka o ia wah i aku a o ia wah i aku
,a m e na um u i l io a
na wahine o ia wah i aku a o ia wah i aku ; a po iho la olo m a i la ka p ihe o kela wah i , a o
keia wah i , a he p ihe awa, a he p ihe kuam uam u na na kanaka a ua m akahik i nui iho la na
a ina a pau i keia po hookahi no a l ike a l ike iho la keia po, ala ila hele aku la lakou e au
an a he hiuwa i ka inoa o neia auau ana a lakou,a a m a i la kc ahi a nui loa o keia wah i o
kela wah i , a he po auau nui loa no keia no na kanaka a pau
A kakahiaka ae la ,hoi ac la lakou m a kapa 0 ka wa i , a ua kapu ac la ka wa i
i ke akua ia Lononuiakea ,ala ila kakua“ ’
e la lakou i ka pau m a ika i, aahu iho la i kc
kapa m a ika i ; a hum e ac la na kanaka i ka m a lo m a ika i , kanaka m a ika i iho 1a lakoua wah ine m a ika i iho la ka wahine i keia la , a hoi aku lakou i ko lakou kauhale, a
wehe ac la ka lakou m au m ea a i m om ona , a he nui loa ko lakou m au m ea ono i keia m au la ,
a na ku ac la ke akua iwaho i kc akca a ike ae la na kanaka a ia aku la lakou , a ia o kc akualoa ,
a m e kc akua poko, a o Kaloakukahi ko laua la i ike ac a i iwaho.
A ua hoohiki ae la ke akua i kona kanawa i a kapu kanaka aole e pepehi , e kapu kckaua , aole e hakaka , e kapu ka m oana , aobe waa holo, e kapu ke kua aole e kuku
, e kapuka pahu, aole e pa i , e kapu ka pu, aole e puh i , c kapu ka a ina , aole c hem o
,e kapu ka lan i ,
ia Lono ke beki l i kapu ia Lono,e kapu ka honua ia Lono,
ke ala i kapu ia Lono, e kapu kam auna ia Lono, kc kuahiw i kapu ia Lono,
e kapu ka moana ia Lono,ke ka ikoo kapu ia
Lono, e kapu ka ohona ia Lono,ka waa holo kapu ia Lono, a pela kc akua i lahui m a i a i
i kona kanawa i . A m a lam a ac la na’l i i a m e na kahuna a m e na kanaka a p au i kona ka
nawa iA ku iho la ua m au akua m akah ik i nei i kc ahu,
a ba l iba l i aku la ka wa iwa i o iam au a ina , a hele m a i la ke akua loa m a ka aoao akau e poa i hele ana i ka a ina a pun i , i na lahe iwakalua a m e kum akolu , a hele aku la no hoi kc akua poko m a ka aoao hem a , i na laeha
, a hele aku la ua m au akua m akah ik i nei . Noho iho la ke kahuna nui i ka iu , a he
kapu loa no ia i na la eha ,aole ia e nana m awaho aole ia e a i i ka a i hou m a i a m e ka ia hou
m a i, a he pan i kona m aka kc hele m awaho.
A h ik i aku la kc akua loa i kah i o kc a l i i,a hoom akaukau ac la ke a l i i i m ea a i na
42 Fornander Collection of Hawa iian Folk—lore.
the sa id god . The a ttendants were then under res tri ct ion for a short t im e. A s the god
wa s brought out of the king’
s house and the eyes of the king beheld the im age,they
were fi l led w ith tears , and he cried for his love of the dei ty . A nd the king and allthe peo
ple who were in the hous e ,cried out
,
“
Be thou fea red,O Lono ; and the a ttendant peo
ple answered for the dei ty '
s greeting , s aying :“
Is it m ine ?"and they answered ,
“
Here
is the king '
s greet ing unto you, O Lono.
“
The peop le outs i de rep l ied ,“
Here is Lono’
s
greet ing unto your m a jes ty .
‘
A fter these th ings the deity w ith his a ttendants enteredthe k ing s house wh i le certa in p ries ts who cam e w ith him offered p rayers wh ich werefol lowed by the king ’
s p ries t . Then the k ing offered the deity an ivory neckla ce, p lac ingi t a round the god ’s neck . The king then fed the m an who carried the i dol , he was theim age’s m outh , and ate the pork , the uhau ,
4 6
taro and coconut pudd ing and awa . Thisserv i ce was ca l led hana i/ m
A fter th is the deity went outs ide the hana ipu of all the ch iefs who worsh ipped thedeity . The deity d id not eat their pork , but the m an Who carried it ; he - was its m outhwho a te its food . The king then ca l led for a boxing contes t . A very la rge num ber ofm en and wom en a ttended the m atch , am ong whom was a sm a l l sport ing dei ty of Lono,
M akawahine by nam e. There was loud shout ing from the peop le wh i le the sa id sm a l lfem a le s port ing deity was am us ing the peop le, to m ake them feel very happy . Both thewom en and the m en were dres s ed handsom ely . Both m en and wom en boxed .
A fter th is the long god wa s carried forth on a c ircu it of the land . The d ifferentlands pa id tribute to the deity in cloth , p i gs , feathers , ch ickens and food . A nd whenthey were gone the king rem a ined in the sacred p la ce, unt i l the day of K ane. When the
short god returned on the day of K ane,he was decora ted w ith ferns , and the appearance
of the deity was p leas ing , as he wa s brough t and entered the tem p le. In the even ingsom e s taffs were put up , wh i ch was a requ irem ent of the p ries ts— a cus tom for the an
nua l celebra tion,and in the n ight
,the peop le as sem bled at the tem p le where p rayers to
Puca were chanted, which ended the serv ice. When the peop le heard the fin ish ing of
the service they were greatly p leased , their hearts were fi l led w ith gladnes s , and theyex cla im ed
'
thus , We are s a fe. The n i ght of the feas t was good , and the n i ght has beenm os t generous to us . A nd in the m orn ing of the day of Lono,
thev washed them sel vesand
48
When the new day,Hoaka by nam e
, arr ived , the tem p le was res tr i cted for a shortt im e. The next day,
that of K ukahi ( the 3 rd ) , the king went out in a canoe to fi sh forthe tr1 1 i . Kala/m a wa s the nam e of the p rayer used on th is occas ion . Other canoesfrom the surround ing dis tricts had a lready been on the fish ing grounds thi s day. One of
the m en c'a l led Hua returned fi rs t , having the honor of fi rs t draw ing the eye from a fi sh
on the day of Hua, a cus tom requi red by the p r ies t . On nea ring the day as s i gned to the
Lon5 0 deity , it was s tood in the tem p le, in the day of M alani .
5 1The king cam e in from
the sea, and when he was near the lower s i de of the tem p le towards the s ea he saw a
Uli an, a food p roduct now unknown, pos s i bly an“A li i , a l b icore (Germ o s ibi ) .
early nam e for the luau, the genera l accom pan im ent of Lou, thi s nam ed de ity is not m et w ith in other M abaked Pol'k
Q
Icahile i fes t i va l accounts and is pos s i b ly a s l ip of the penHana i/i n the feedm g of a god W i th the p erson who for loa , the long god .
ca
‘
r
‘
rledIt
0
mM alani , a shorten ing o f M oheulani , the s i xteenth of
“ Port ions o f the origina l los t . the month.
A ncient R eligions Cerem onies 43
ua akua la ,a kapu uuku iho la lakou ,
a puka m a i la ke akua m awaho iho 0 ko ke a l i iha le, a ike aku la ka m aka o kc a l i i i ke akua , a uwe aku la ka m aka o ke a l i i i kc akua , a
uwe aku la ia i kc a loha i kc akua , a pane aku la kc a l i i,a m e na kanaka oloko 0 ka ha le a
pau ,c wel i ia oe, e Lono,
a pane m a i la ka waha 0 na kanaka i ke akua a loha ,i m a i la la
kou na’
u paha ,a i aku la lakou , e ia kc a loha na ke a l i i ia oe e Lono, a i m a i la na kanaka
m awaho,e ia ke a loha na Lono ia oe e ka lan i a pau ae la ia m au m ea
,ala ila kom o m a i
la kc akua i loko 0 ka ha le al i i , a m e ka kona m au kanaka , a ua pu le m a i la kekahi m au ka
huna i hele pu m a i nome kc akua , a ua pule m a i la no hoi ka kc a l i i kahuna, ala ila kanaenae
ae la ke a l i i i kc akua , i ka n iho palaoa ,a hoolei aku la i ka a i o ke akua , a hana i aku la kc
a l i i i ke kanaka nana e am o kc akua , a ia ia ia kona waha nana e a i ka puaa , a m e ka uhau
a m e kc kulolo ,a m e ka awa ,
a he hana ipu ka inoa o neia m ea .
A pau ae la ia ,a hele aku la ua akua la iwaho, i ka hana i pu a na
’l i i a pau loa , e
hoom ana m a i ana lakou i kc akua . A ole na kc akua e a i ka lakou puaa , na kc kanaka no
nana e am o,o kona waha ia ,
nana e a i kana wa iwa i . A la ila m akem ake ae la ke a l i i iaha m okom oko,
a hele m a i la na kanaka a nui loa , a m e na wah ine a nui loa , a hele m a i la
kc kauwahi akua paani o Lono ,M akawahine kona inoa ; a kan i m a i la ka p ihe a na ka
naka ,a m e ua wah ine akua paani nei e hOOIuolu ana i ka naau 0 na kanaka i nui ka hoihoi
o lakou , a kahiko m a i la na wah ine,a m e na kanaka a pau loa , a m okom oko iho 1a na ka
naka a m e na wah ineA pau ae la ia ,
ala ila hele aku la na akua loa la , e poa i ana i ka a ina a pun i , a ua hookupu m a i 1a no na a ina a pau loa i ka wa iwa i , na ke akua , i kc kapa ,
a m e ka puaa , a m e
ka hulu,a m e ka m oa ,
a m e ka a i , a ha la lakou, a noho iho la ke a l i i i ka iu,
- i 0 Kane. A hoi
m a i la ke akua poko ,i ka la i 0 Kane ,
ala ila kaki m a i la ka pa la , ala ila oluolu m a i la ka
m aka o kc akua ,a hoi m a i la ke akua poko a puka m a i la ia i ka luakin i ; a ahiahi
iho la kukulu iho la na kao he loina no ia na kc kahuna , a he ano no ia no ka m akah ik i,
a po iho la kaka i iho la ka aha , o Puea i keia po a lele wa le ac la ia ; a lohe ae la ka
m akaa inana i ka lele wa le ana 0 ka aha olioli nui ibo , la lakou,hoihoi nui iho la ko lakou
naau ,a i ae la lakou pene i : E 01a kakou ,
ua m a ika i ac la ka po 0 ka a i, a ua lokom a ika i
m a i 1a ka po ia kakou .
’
A ao ac la ia i o Lono auau ac 1a lakou i ka wa i , aA hik i m a i la kekahi 1a hou , o Hoaka ka inoa , a kapu uuku iho 1a ka luakini po
akah i no ac la i o Kukahi , a iho la kc a l i i , a lana aku la ka waa i ka i e lawa ia ia no ka ahi,
a he kalahua ka inoa o keia pule, a na lana e no hoi i keia la hookahi no ka waa 0 na
a ina a pun i ; a pau ae la ia , ala ila ,h ik i m a i la kekahi o lakou, o Hua ka inoa , a unuhi
m aka ’
c 1a kc aku i o Hua ,a he loina no na ke kahuna ; a kokoke aku la i na la e hik i m a i
a i ke akua Lou i ka luakini i o Ma lan i , a ku m a i la ke akua ia 1a , a holo m a i la kc a l i i i ke’l i i
, a kokoke aku la kc a l i i m aka i 0 ka luakini , m a kc ka i , a ike aku la kc a l i i i ka nui ana
44 Fornander Collection of Hawa i ian Folk—lore
grea t num ber of peop le w ith the deity . A very large num ber of m en ran in front of the
im age,hold ing s pears in their hands . One of them had severa l spea rs in his hands
wh ich he intended to throw a t .one of the m en who landed w ith the k ing from the canoe.
The k ing and his com pan ion landed , and when the m an who held the severa l spears s aw
them he r'
an forwa rd qu i ckly and threw a s pear at the king’s com panion . He parriedi t w i th som eth ing tha t he held in his hand , leap ing upwards . The peop le then shouted atthe m an
’
s ski l l . The m an then touched the k ing w ith a second spear thus freeing himfrom res tri ct ions . Then there wa s a genera l sham fight am ong the peop le
The king then entered the tem p le w ith the new year deit ies and w ith the p r ies tsp ray ing in “
th is n i gh t of M alani. Then the king sacrificed a p ig, ca l l ing upon the deityO Lononuiakea ,
here is your p ig. Th is i s for your t ired feet from v is it ing our land .
A nd a s you have returned wa tch over m e and over our land . The k ing then ceased ta lking to the deity and they allleft the tem p le
They s lep t through th is n i ght,and in the m orn ing, ‘
the day of Knln,no canoe was
to appear th is day. Today p i gs were ki l led for the k ing, and a t n i ght there was greatp raying, wh ich was ca l led kai /i aanaln. Oe was another prayer perform ed th is n ight.In the m orn ing they went to the tem p le where they perform ed all tem p le work all
through the day. They undres sed the new yea r deit ies , ceased their tem p le work , thep ries t going on the outs ide of the tem p le to release the res tri ctions of the ann i vers ary .
This p rayer was ca l led kniknipapa . They being all free th is day of Loan ( the yearsgrew as fores ts ) , the canoes were then free to com e in . A t the c los e of th is cerem onyby the p ries t the k ing went to his p lace. Fi ve days a fterwards the k ing returned to re
s trict the tem p le. Th is service was ca l led kaloakaniakani aka . Wh en he arri ved a t the
tem p le, together w i th the high p ries t and m any of his peop le, in the even ing they wereunder res tri ct ion ,
the day be ing Ole- knkahi . A nd the peop le were a rranged in rows
The p ries t s tood up , then s at down and p rayed .
[R EM AI NDER OF OR IG I NAL LOST ]Loan, nam e of the eighteenth day of the m oon ; l itera l ly, wood, trees . t im ber ; therefore as the days of
the year returned so the forest grew .
V a rious Hea then Prayers .
Opened is the earth to E lekan- Kam a,
E n larged the growth of N ao ,
The eyes beho ld the dawn ing p rogressO f Luam aha , the strong youth.
He is beneath ; beneath is Kam a .
Perp lexed is the m ind of Kukuluhalaaniani,
Shi ft ing hi ther, shi ft ing thi ther ; he is shi ft ingthe t im e o f Kam a ,
O f the foundat ion of the heaven ly Kam a .
Kuon i , Pepeilani , Hakaniholua ,
A re the source o f b i tterness .
Hou i s the rea l Kanekam a ; K iha of the Kam a
peop le,He is beneath, he i s beneath,
His is , his is the folded body
Form ed is the p i l lar in the p resence of Haum c
aka lan iWho art thou, that com es to l i fe w ith the drum s ?
By the drum is that chief ennob led !A drum that is bra ided is be ing beaten .
The ba sket i s f in i shed ; open the basket ;F i l l up the ba sket , the ba sket , the ba sket , the
roomy basket.
Two baskets for Kaeleha ,
Two [for ] M am ahauula and others ;
A t O iol-clc double that act ion and deri ve four,From four to five , from five to s i x ;
S ix [for] Honou l iu l i , Hoaeae and Wa ikele .
From Wa ikele on to Wa ip io unt i l the n inth ;A t the n inth p as s by the bend in the pond at M a
kawa ,
For Kanaloa ten ;
Te'
n [for] K ipahu lu , ten [for] Kaupo ;
Ten [for] Honuaula , ten [for] Kula ;For Makawao one, for the ascent o f A alaloloa
two ,
Two for Ukum eham e two [for] O lowa lu, two
[for] Laun iupoko ;For Laha ina ten , ten for Mak i la , ten for Li leTen [for] N i ihau. ten for} Kaua i , ten [for]
Oahu,
Ten [for ] Mo loka i , ten [for] Lana i , ten [for]Maui ,
(46)
Ten“
for jo in ing and com p let ing the i s lands of
Kam alalawalu.
Say, there ! There is your conta iner, O Lono ,
gett ing to the po int where the m onth w i l l m o ve ,
the hands w i l l po int , the head w i l l nod , the eyesw i l l w ink , lest sham e awakens . N o earnest
p rayer ha s reached the hi l l s to s tore water ; to
s tore it m ounta in high unt i l Kaunuohua is low
I was at Puu i k i ; at Puui k iI struggled, struggled unt i l d i sgus tedI loosened m y garm ents and shou ldered them ,
Thence I went to Puaa i , and from Puaa i
To K i lua , and from K i luaTo K i lele and on to Kihoa
[Where] the v ines a re v igorous , the m en ener
get ic, the wom en act i ve,
[The ] chi ldren sp right ly, [the] food ves se ls sup
p l ied , the red glow intense .
Such red glow be ing caused by Lono , Oh !
Your param our, oh Lono ,
sha l l be a l i zard ;Scarce and few w i l l be the m eet ing of fr iends at
Kualoa ,
[For] the barren land is s trangl ing Kaka ia
There Hi lo is thatching,
F in i shing, ridging,
Trim m ing unt i l sat i s factory ,R ounding
'
off , boards stand ing,
Boards stood up and cut .
For the house there is sp read ing of the gras s ,
Unfo ld ing and sp read ing of the m at ,
Cover ing o ver w i th bed - clothes ,A nd us ing of p i l lows ; there is s leep ing,
A wak ing, stand ing up and wa l k ing aboutThere is p rep ara t ion of food ;
The fi sh and the water ; there is eat ing ;There is the end to the eating,
There is wa shing o f the hands ,
A nd there is a com ing out .
He M au Pule Pegana .
O Kahi ka Honua ia E lekau- Kam a , He um i ka hookui ka hoolawa 0 na m oku 0 Ka
O ha la la ka ulu o N ao , m alalawalu
O nana na m aka i kaele, na aka
O Luam aha , o hoolua kam a ia,
O la lo ia , o la lo ac Kam a ,
O hoowili ku loko i ka m anawa o Kuku lu ha laaniani ,
O hance aku o hance m a i o hoohanee i kc au
kana ,O ka p apa 0 ka lewa Kam a ; o Kuon i , o Pepeilani ,
o Hakaniholua .
Ke kupu wai awaawa kc au,
O Hon 0 ka io Kanekam a o K iha a ka poe Kam a ,
O la lo ia o la lo ia ,
O no ia o noia , k ino op iop i .
Hookauhua ka eho i ke alo o Haum eakalani ,
Owa i oe ?Owa i ola 0 ka ka eke?
O ka ka eke ia’
lii ku i ka ieie ;He kacke nana la ka eke e u lana ka eke ,
Ua p aa ka eke, e wehe ka eke
E nhao ka eke , ka eke , ka eke , ka eke . eke ,
Kacke ia Kaeleha e lua ,
E lua M am ahauula m a
M a O iolele kaulua ia m oc lele a , eha ,
E ha aku a e l im a , e l im a aku a eono ,
Bono Honou l iu l i , Hoaeae m e Wa ikele
A Wa ikele la , a Wa ip io la , ciwa ,
Biwa ka ha la kee loko o Makawa ,
Ia Kanaloa he um i ;
He um i K ipahu lu , he um i Kaupo ,
He um i Honuaula , he um i Ku la ;I Makawao hookahi ; i kc ala p i i i A alaloloa e lua ,
E lua Ukum eham e, e lua O lowa lu , elua Launiupoko ; A ia . a ia ko ipu e Lono , kc he le ae la e ka la lan
I Laha ina he um i , he um i a Mak i la , he um i 0 ka waha , c kuhikuhi ka l im a , kunon kc poo e
Le le ; aw ihi na m aka , o hi lahi la i ola : ao le i u lono ia
He um i Nuhau,he um i Kaua i , he um i Oahu,
’
ku k i lau p a l i c, wa i o ahu, e ahu m auna i lunaHe um i Mo loka i , he um i Lana i , he um i Mau i , haahoa o Kaunuohua , hoom au puu e , he pun ko lo
(47 )
A Puu i k i an a Puui k iE kope a , e kope a , e kau m a i ka hoowahawaha ,
E kiola kapa e haawe na kapa i kc kua ;A Puaa i au a Pua i (Puaa i ) an a
A K i lua an a a K i lua au a
A K i le le an a K ihoa
He ka k ik i , he kane k i k i , he wahine k i k i ,Ke i k i k i k i , ipuka i k ik i , o hoochu k i k iHe hookiki k i k i e Lono , o ,
O ko ipo o Lono o i moo ;A Kualoa la kalawalawala ka p i l i i ka hoaaloha ,
He um i kc kaha ia Kaka ia .
A ia Hi lo a ,kc ako m ai a ,
Ua paa m a i a , kaup aku m a i a
Ke ko l i m a i a , m a i ka i m a i a ,
Poepoe m a i a , p ap a ku m a i a ,
Papa ku m ai la , ooki m a i la ,
O ka ha le m ai la , haln m a i la ka m auu m a i la ,
Hohola m ai la ,ka mocna m a i la ,
Uhia m ai la kc kapa m ai a ,
Ka u luna m a i a ,ka m oe m a i — a ,
Kc ala m a i la , ke ku 1 i a i la , kc he le m ai la ;
Hoolako m a i — a , 0 ka 3 . m a i a ,
O ka ia m a
'
i— a , 0 ka wa i m a i— a ; ke ai m ai— a :
Ua p au m a i — a , ka a ina m a i a ,
Ho lo i m ai a , 0 ka l im a m a i
Kc puka m a i la ,
“
e
48 Fornander Collection of Hawa i ian Folk—lore:ered ; and yet keep storing,
for a creep ing hi l l isN ihoa . Those hi l l s , these hi l l s , Pa laau ye waterbelow , s tay on , stay on at Kuihiki
I ari se an Iwa,seek ing freedom from restra int ,
A pp rehend ing ful ly m y strength, the strength of
a b i rd ;That I ha ve the beak of a b i rd, a b i rd- l i ke beak ;The eyes o f a b ird , the head of a b i rd ;The com b o f a b i rd , the ears of a b i rd ;The neck of a b ird , the body of a b i rd ;The w ings of a b i rd , the feet of a b i rd ;The feathers of a b i rd , the ta i l feathers o f a b i rdTha t the b ird can fly
, the b ird can breathe ;That the b i rd is found , the b i rd is p rep ared ,
That the b i rd is s truck , the b i rd is deadB ring the b ird , p luck the b ird ,
F i re- dry the b i rd , d i sem bowe l the b ird ,
E x tract the intest ines of the b i rd , the gi z zard o f
the b i rd ,The heart o f the b i rd , the ga l l of the b i rd ,
The s tom ach of the b ird , the m eat of the b i rd ,
The bones of the b i rd , the claws of the b i rd ,
The jo ints o f the b i rd ; cook the b irdThe b i rd is cooked ; tear up the b i rd ,
D i stribute the b ird , cat the b irdUnt i l it is fin i shed ; such is a b i rd conta iner
My com p an ions p rep ared the breadfru i t and the
p andanus
In l i tt le bund les at Lepau ,
[A l so ] the kaee flower a t Kei i , the flower recep
tacle of Keaau,
The p rogress o f the i r work [be ing] im peded byKilohana the low ly ,
The very low ly , the very flat - ly ing.
A bill facing in land cas ts its shadows seaward ,
A s the house stands , the shade is w ithinThe ungrateful com pan ions be ing la zy sent a
m es senger
To run spy ing on the even ing b i rds .
P lace the snare in the up lands o f Kahum uula ,
The rocky hi l l of Kaalam ea . p leasant sound ing,
A nd when your god ly ances tors hear,
Kapulupulu , Kualanawao ,Kumokuhali i .
Kupepeiaoloa , and Kup a ikee.
They w i l l hew down the canoe [tree ] unt i l itfa l l s , us ing m any a xes .
Trim off the canoe [tree ] that it m ay be l ight ,
Then draw it forth w ith ropes , t ight ly he ld ,
A nd drag it down to Halauoloolo and p lace itw ithin ;
[Then ] hew the canoe, shape the canoe ,
B lacken the canoe , set the cleats ,Tie the cords to the end of Hakea ,
That is the im portant cord of the canoe
Carry the canoe and drop it in the sea ,
Set up the m a st and tie w i th ropes ;
A rope to the bow , a rope to the stern ,
A rope for p ack ing, a rope for the stay ,Put on the sa i l s , the bund le of red sa i l s ,A t the dawn o f day push off the canoes unt i l
they float ;Load on the baggage des ignated for that canoeLet m en board the canoe w ith bund lesA nd stow them away and tie them fast ;
Push off , s it down and p addle away .
Head for the land ing p lace of Lepau ;Land and crowd on w ith the others ,
E ntrench a s the ollilei in its ho le ;[For] inhosp itable are the up lands of thi s Kona
The house which stands in Kona
Faces towards Koo lau, the posts toward Ha lawa ;The roof i s thatched and fin i shed o ff w ith net fast
ening,
Kahikinui and Kaupo are the ends ;
The veranda is unp rotected and em p ty.
Thatching st icks corded to the crown ing ridgepole .
Mau i land o f K ihapnlani ,
Hana land of Kalahum akua ,
Ka iw iopele the p art ing o f the east w ind ,
A nd N ualele by the sea
A nd Kapueokahi of the roarmg sea which echoes
at Mokuhano .
Kaluanui , Kaluanui !
They stand as tw in hi l l s , the hat-
pa lm houses
Which Kane thatched ;
The b i rds are ca l l ing m e from the kale io
Which Kane cul t i va tedTi l led by K i kan o f Hana
During the oopu sea son o f VV a ikolu
I am going hom e to eat
Ka la is the fi sh I w i l l eat unt i l sat i sfied,It is the fi sh sacred to m y god ; a las !
V a r -i-ous Heat/zen P rayers .
iho N ihoa ; ke la pa l i c, keia pa l i e, Pa laauwa i i lalo e , e noho , e noho O Kuihiki
Ku Iwa wau c,ku ka hau lan i ,
Ku m aka laau, laau m anu e
Nukunuku m anu e, nuku m anu e,
M au m aka m anu e, he poo m anu e ,
O ka lepe m anu e , pepeiao m anu e,
A i m anu'
e, O kei
kino m'
anu e,
E hcu m anu e, wawae m anue,
O k a hu lu m anu e, puapua m anu e ;
Ua le le m anu e , ha ia m anu e,
Ua loaa m anu e, hana m anu c,
Ua pa m anu e , na m ake m anu e ,
Lawe m ai m anu e, hukihuki m anu e,
O la la m anu e, kua i m anu e,
Naan m anu e , m au puu m anu m anu e ,
O ke ake m anu e, O kc au m anu e,
O pu m anu e, 0 ka iO m anu e ,
O ka iwi m anu e , m anam ana m anu e ,
Kuekue m anu c, c poeholo m anu e ,
Ua m oa m anu e , haehac m anu e ,
E haaw i m anu e, e _a i m anu e,
Pauloa m anu e , kauwa ipu m anu !
Hana m a i O’
u hoa noho i ka ulu, na hala ,
I ka hipa la m a Lep au e
Kc kaee pua O Kci i,ka hop ai pua o Keaau ;
I a hana m a i ka puu lohi ia Kilohana ia m e
haahaa
Ia haahaa loa ,ia p apap a loa ;
Nuku i uka,ka puu , ha la i ka i kc aka ,
Ku iluna ka ha le hoi i loko ka m a lu ;Molowa na hoa ino , hoouna ka e le leE ho lo e m anu kiu o m anuahiahi ,
A m oa kai i uka O Kahum uula ,
O kc kepue O Kaalam ea kan i leO lea ,
Ia ( i ) lohe ko kupuna akuaO Kapulupulu, O Kualanawao , O Kumokuhalu
O Kupepeiaoloa , o Kupa ikee ,
Kua ia ka waa a hina i la lo , i lau ke koiKupa kc ehu 0 ka waa a m am a ,
M EMOIR S B. P . B. M U S EU M , V OL . V I .—4
aa
A pu kaula a p aa i ka l im a ,
O a lako i ka i i Halauoloolo hookom o
Ka la i 0 ka waa , au l ia 0 ka waa ,
Paelc 0 ka waa , hoonoho 0 ka wae,
Hoa m a i ka aha i ka p i ko o HakeaKa aha hoa ia la 0 ka waa a p aa ;
E hap a i ka waa a haule i ka i ,Kuku lu kc kia a pu kaula ;O kau la a ihu, O kau la a hope,
O kaula waha , o kaula‘ hee , 'O kau 0 ka welu ka pu -w
'
e lu ula ;
Hoala 0 ka la ; p anee na waa a lana iHoouka ka ukana , cc kela waa ,
E e aku kanaka m e na Opeope
Me na houhou m e na nak inaki ,
E e aku noho aku hoe aku,
Ua kau i kc alo waa o Lep auOpae a kohia , ohi k i 0 ka lua ,
He uka ahO ole ka uka o Kona nei
Ku i Kona ka ha le ,
I Koo lau kc alo , i Ha lawa ka pou ;I kauhuhu a Pe l i (e ) , a Pepen, he kho lo upena
He lia Kahikinui , kalaku Kaupo ,
He Lana i kau la he Nana i Kanaloa ,
Kahua o lo le O Wa i luku.
A ho , e aho la kaupaku lanakila ,
O Maui a ina O Kihapnlani ,
O Hana a ina O Kalahum akua,
O A lau Ka iw iopele a na N ualele i kA Kapueokahi i ka i halulu i M okuhano e e lua
Kaluanui , Kaluanui ,
Kc ku la i Puum ahoe na ha le loulu p apa leA Kane i ako e
A uwe m a i ana ia’
u ka m anu i kak ioA Kane i m ahiE m ahi m a i la 0 Kikau 0 Hana .
“
Kau m a i ka OOpu ko Wa ikolu.
E ho i ana wau e a i ;
He ka la ka ’
u ia , i a i a i an a m aona ,
Uwe he ia p a ia na kuu A kua ;
50 Fornander Collection of Hawaiian Folk- lore.
\Veep , O Kaua i ! R i s ing to the surface of the rocks . Thi s m onthGreat Kaua i , s tand ing w ith i rreso lute hand ! is Maka lu .
S i tuated under the lee O f VV aianae ,
\Vi th Koo lau to the rear, Kona to the fore ,
Ful l o f pandanus is Kahuku, a cape is Kaena ;
A m ounta in r idge frequented w i th dew is Kaa la ;VV a ialua l ies be low Moku le ia ,
Moku le ia w i th its leve l p la in ;Shark is the fi sh, the whi te- ta i led fi sh O f Kaena ;
A wander ing shark , it has gone down ,
Down to Kaua i , m y land.
Kaua i the belo ved ,
Green a re thy banks of flowers ,F lanked by the ban b los som s down at Wa ilua
Wide sp read ing lay the sp i r i ted sons
Sepa rat ing m e from the Koo lau f lowers O f M oe
nu ;
Inv i t ing m e is A pu, god O f K i k i ,By the ca lm sea of Kam akauhiloa
Ka iona—wards is the cape of Opuaahaunui
Useless becom es the nose O f Kuawalu when Kau
po obst ructs ,Use les s Kaupo is shie lded who would l i ve at
Kaupo?
Your land that is w ind—swep t , your land O f the
treacherous sea :
Your land o f the ferocious shark , furious ly at
tack ing the b lack - red- sk inned m an
R eddened is the sk in of the sharp- finned sha rk
O f A uwahi ,
D irect the water O f m y land,
Wa ikapu’
s water, Honokea’
s ,
The fi sherm en [in the canoe ] at Kahului cry out ,
Mot ion ing shoreward d irect ing the stranger
A s to the true cond i tion of l i fe ashore ;
Ham akua is d i st inct , revea led by the red glow at
the shore O f M okuwi ,
[A s ] the best shore here , exceeded only by Ka
kuihcwa .
There it is , there it is ;
It is the m irage of Mana .
It is fo l low ing the water O f Kam akahoa ,
Water that is not water is the m i rage o f ManaLike the sea is the water, l i ke the water is the
sea ,
O f the water, of the sea ,
The cane- land which I enjoyed and forgot, re
jected and forsook .What was seen behind aga in appears in front
O Pa l i , lea f- w i l ted in the sun ,
A s the p lent i fu l dew of the m orn ing.
Like a sm oke co lum n pas ses the a l ka l i dust ,Pa ssed by are the em b lem s o f the god of the year,Gone to bury the deadBend ing low are coconut trees seaward
The w i zard des ignated is Kaua i
V arions Heathen Prayers .
Uwe O Kaua i , E a aku la m e ka pohaku ; O Maka lu no ke iaKaua i nui ku ap aapa ka l im a ; m a lama
Noho ana i ka lu lu o Wa ianaeKua Koo lau,
he“
alo Kona ,
He ha la o Kahuku, he lac O Kaena ,
He kuamoo ho lo na kc kehau o Kaa la ,
Moe m a i ana o
' Wa ia lua i lalo,o Moku le ia
O Mokuleia kahalahala ,
Ka ia he m ano , ka ia hiu la la kea O Kaena
He m ano he le na he le la lo ,
O la lo O Kauai O kuu a ina
Lo loha wa le Kaua i e ,
Kc ku m ao a ka p ae pua (opua ) e
I koakua (ko kua ) puahau e i kai O VV a ilua ;Palahalaha wa le ka moe a na ke i k i chuchuM ao ana ia
’
u ka pua o Koo lau o Moenu
Koii m ai ana ia’
u o A pu, akua O K i k i ,M a ka ka ila ila (ka i la i la ) 0 Kam akauhiloa
M a ka Ka iona ka lac O Opuaahaunui
U'
a i ka ihu O Kuawalu kc a la i a Kaupo ,
I pa le Kaupo ,nawa i e noho Kaupo
?
Kofu a ina kua m akan i , kou a ina ka i ka lobe ,
Kou a ina m ano nahu, ke hae’la i ke kanaka ula
i l i eleUla ka i l i 0 ka m ahamoc kua la nui O A uwahi ,
Hookipa ka wa i o kuu a ina ,
KO Wa i kapu wa i ko _HonOkea ,
Uwe o kc kanaka huki kau la ko lo o KahuluiE
“
peahi ana i - auka '
i kuhi ka m a l ihin iHe oiaio p akeekee ana
-
ka uka '
O Ku la ;Noho e ana Ham akua , kua i a kc awe ula O ke
kaha i Mokuwi ,
O ke kaha e O i wa le nei , O i wa le ana O Kakuihewa
A ia la , a ia la ,
0 kc a l ia l ia liu la 0 Man'
a ,
Ke ub'
a i la’
no 0 ka wa i a Kam akahoa ,
VV a i liu Wa i a l ia l ia o Mana ,
M e he kai la ka wa i , m e he wa i la ke ka i
O ka wa i O kc kai
0 ka a ina kO a'
u i a i a po ina a kiola a haalele ,
Ho i ana i ke kua , hoi ana i ke alo ;
O p a l i lau loha i ka la , puolo hau kakahiaka
Hele ke aeae pukoakoa o A l ia ,
He le kc A l ia o A liaopea ;
Ha la ko huna kup apau,
Ha la na niu i ka i ;
O kc kupna la e, O Kaua i
Concerning the Cons truction Of the Heiau .
N THE evening the adze was p laced in the cloth , saying a t the t im e to the god*
Here is the adze together w ith the c loth . Tom orrow w i l l be Obta ined the t im berfor your house , ye god . In the [fol low ing ] early m orn ing
, all the peop le and the
ch iefs went up the m ounta in ,no one rem a ined ; the m en who had the adze wh ich was
wra pped in the wh ite kapa (oloa) , fi rs t cut the m a in pos ts"and t ied a s trip of lea/7a
a round each ; the res t of the t im ber Of the house, i . e .,the other pos ts , the ra fters
,the
vert i ca l and the other battens and the p la tes were brought down by the other peop le,and on tha t sam e day were the pos ts set and the house tha tched . When com p leted thes am e crowd Of peop le aga in wentup the m ounta in
,where a m an would be ki l led . Thi s
m an sa crifi ced on cutting down a tree to m ake idols wa s ca l led li ao-lelea ; the peop le thenreturned from the m ounta in w ith leaves Of the fores t . They were covered allover w iththese shrubs . T hes e th ings were heaped outs ide of the
'
enclosure of the li eia-n where a
la rge idol s tood ; where tha t rubbish was depos i ted was ca l led -a lana /i n. The lzeian was
then sacred . A nother m an was then k i l led and p laced on the lele ( thes e were four longs ti cks which had been erected to form a squa re ; the fours ides were lashed w ith ba ttens ,a l so the top , and to this was tied the oloa in such a way tha t the kapa hung down loosely ) ,together w ith a p ig,
coconut, banana and kapa .
Th is wa s how the p ries t would p ray on return ing w ith the m a in/coi '
Whi ther the p roces s ion , O Kane, being carried a long ?The p roces s ion , O Kane , m arches upward .
The hea vens recogn i ze the p roces s ion ;Kanehckili above rece i ves the p roces s ion ;Sacred is the p roces s ion m arching p a st ;The p rocess ion p as ses away from earth
By m any sep arate paths of num erous gods ,
S low ly m ov ing and s ingly is the go ing.
O Kane ! Grant us l i fe .
Ku ! O Kuam u — m u !
Ku, O Kuawa— wa l
With sp ringing step , courageous ,
Then Laka cam e .
A nd so keep on unt i l the heiau is reached , then [the chant ] s tops .
The th ings O f the heaven wh ich were worshiped : The sun, the m oon
,the s ta rs ,
the cloud,the thunder
,the l igh tn ing , the heavy ra in , the l igh t ra in (m is t ) , oili, 2 m eteor,
ra inbow .
The th ings Of the ea rth wh ich were worsh iped : The earth , s and , ta ro pa tch , palapala ,
coconut grove,hi l l , reef , is land , the t ide,
the land‘The pos ts which sup port the ridge. C loud form at ion, rep resent ing an im a l s . hum ans
, fish,etc.
54 Fornander Collection of Hawa iian Folk- lore.
The m ounta in : Mounta in , a m ounta in top , a va l ley , a s tream,the ca lm ,
the m oun
ta in s ide,the outer fores t , knpnlnpnln,
knalanawao, kunakupali , laka ,laeae
,kawahine
kuawaa .
The sea : The s ea,the bla ck sea , the wh ite sea ,
the raging sea ,the foam ing sea ,
pulapula , porpois e, n i t-ao, shark , eel, etcThe land : P ig , ch i cken , dog,
coconut,kapa ,
ta ro top (luan) , s prm g of water,
The a innakna s : Nam u,Nawa , Kahinakua , Kaakua ,
Kaalo, Kaakau ,Kaahcm a ,
Ki lo—i—ka—lan i , Nana—i—ka—lan i , Kam a—ki lo- lan i, Ka p inao ula holo lan i
O Kahiki, Kab i k i w it-h the sam e eyes ,
Kab i k i w i th dea f ears ,Kab i k i w i th hear ing ears ,
G i ve heed .
O hea vy lightn ing at the rend ing o f heaven ,
O thunder, cease reverberat ing,
[A nd ] rum b l ing in hea venLest I carve a change.
R oar in Kab i k i ,R um b le in Kab i k i ,Speak in Kahiki ,
A lone in Kab i k i ,O Kab i k i ! Kab i k i , grant l i fe to Kuwalu
Cons trnction of the Heian. 55
K0 ke kuahiw i : Kuahiw i , kualono, awawa ,m anowa i , he hei , he kuam auna ,
he
kuahea ,ku
'
pulupulu,kualanawao,
kunakupali , .laka ,laea
,kawahinekuawaa .
KO ke Ka i -z Ka iuli , ka ikea , ka ikoo,
'
ka iwawe, he pulupulu,na ia , muao,
m ano, pu
h i,a pela aku
KO ka a ina : Puaa ,m oa , i l io,
niu , aahu,luau, wa ipuna , ka lo
N a aum akua : Nam u,Nawa ,
Kahinakua ,Kaakua ,
Kaalo,Kaakaa
, Kaahcm a,
Ki lo- i—ka—lan i , Nana - i - ka—lan i , Kaena—ki lo- lan i,Kap inao
—ula—ha lo- lani
E Kahiki , i Kab i k i m aka l i keKab i ki pepeiao ku l i ,I Kab i k i pepeiao lohe,
Hoolohe m a i
E ka u i la nui m akeha i ka lan i ,E kahekili m a i un inaNako lo i ka lan iO hu l i hau owan ka la iHalulu i Kahiki
Kawewe i Kab ik iOlelo i Kahiki
Meha i Kab i k iE Kahiki ! Kahiki ia Ola Kawa lu
H is tory of the Haw a i ian Pries thood Called the
Order Of Sorcery.
PR EFA CEROM the earl ies t days of th is peop le there were m any usefu l cus tom s known to
them rela ting to the order of p ries thood , but the es tabl ishm ent of thi s order in th isnat ion cannot be ful ly exp la ined at this writ ing,
nor the genea logies O f those whofounded it, because there a re none l i v ing who can give exp l i c i t in form a t ion of the t im e
of its es tabl ishm ent am ong th is peop le, nor of those who ins t ituted it . Neither can it be
sa id tha t the us eful order had no founda t ion . in these is lands,nor tha t the found ing of
the order of p ries thood was in va in ,because thei r cha racteris t i cs are shown in B ible his
tory in the t im e of A aron, and the genera t ions wh ich fol lowed ,
down to the t im e of Jesus .
The Off i ces of the p ries thood of the days before Jesus cont inued down to His t im e
and therea fter, and the p ries thood so cont inued in order down to the las t genera t ions of
these days . Therefore it m ay be as sum ed tha t som e one es tabl ished the learned cus tom s
in th is na t ion ; but because of the envelopm ent of th is race by the da rk clouds of ignor
ance the works Of th is peop le Of tha t t im e are obs cured .
On reflect ion these days , th ings which were [thought ] facts in form er t im es havebecom e m ere fables , thus con fus ing the hi s tory of the country at the p resent t im e.
However, certa in th ings transp ired in thos e days wh ich were true in som e respects , andin writ ing this h is tory it is not unp rofi table for m e to p reserve in th is book the us eful custom s Of that t im e, though I do not p retend to be free from all error in th is h is torywri t ing
S . N . HA LROLE
Honolulu,A ugus t 1 3 , 1 862
THE ORDER OF PR IESTHOODN UM BE R I
A DI V I N ER,a weather p rophet , an
“
a rch itect were all ca l led p ries ts , and in thesepeop le were em bod ied the depa rtm ent of know ledge. They could read the om ens in the
c louds , whether favorable or unfavorable ; good or ev i l ; p rofitable or unp rofitable ; fortuna te or unfortuna te ; or the dea th of a ch ief , or a land [overs eersh ip ] w ithdrawn ,
2
per
‘Thi s series of p apers on the sorcery p ries thood bya recogn i zed Hawa i ian w r iter of ra re ta lent, com p i ledsevera l m onths apa rt a re gi ven a s w ri tten. though som e
what in dup l icate . The fi rst paper be ing brief. its sub
jects w i l l be found m ore extended in the la ter com
p ila t ion . The author , S . N. Haleole, d ied in Hono lulu,
Sep tem ber 2 2 , 1 866
2Thi s ha s reference to s tewa rdship of a tract or tracts
of land, the konoli ilz i of an ili or a im / mua , whose ten
ure of offi ce was ever subj ect to the whim , fortune of,or change in the d i strict chief, who in turn held under
the king. E ven a wel l—cul t i vated ili gi v ing sat is fac
tory ta x returns of its p roducts.
wa s . as l ikely as not,
to be the envy O f sycophant fo l lowers Of the chief whowould seek to sup p lant him .
M oolelo no kO Haw a i i O ihana Kahuna i kapa ia ka
Oihana Hoom anam ana
HE M A U HOA KA KA
A I KIN OHI m a i O keia lahu i , he nui no na O ihana ike a keia lahui i ka wam am ua
,m a na m ea e p i l i ana i ka oihana kahuna , aka , aole nae e h ik i kc ha i
m aopopo ia m a keia kakau m oolelo ana ka hookum u ana O ia oihana m a keia lahui
,aole no hO i e h iki ke ha i m aopopoia ka m ookuauhau 0 ka poe nana i hookum u keia Oi
hana ike N okam ea,aole i ike ia ka m ea e Ola nei nana e hoom aopopo m a i ka wa i hooku
m u ia a i keia oihana m a keia lahui , a m e ka poe nana i hookum u m a i keia oihana . A ka ,
aole nae e h ike kc Olelo iho, na kum u Ole na oihana ike m a keia m au a ina , a he m ea Ole
nana i hookum u ka oihana kahuna ,nokam ea , na ike ia m a ka m oolelo 0 ka Ba ibala i kc
a no 0 ka O ihana kahuna i ka wa o A arona m a , a m e ka bananna m ahope m a i a h iki i ka waO Iesu
A ua m au no ka poe oihana kahuna 0 na la m am ua O Iesu a h iki i kona m au la ,
a m a ia hope m a i , . a ua hele papa m a i pela ka hoonohonoho ana 0 ka Oihana kahuna a h ik ii na hanauma hope 0 keia m au la e hele nei , a no ia m ea ,
he h ik i kc kapa aku,he m ea nana
i hookum u na O ihana ike m a keia lahui ; aka ,no ka uhi paapu ia ana m a i o keia lahui ka
naka e na ao polohiwa 0 ka naaupo,nola ila , ua poul i wa le na hana o keia lahu i ia m anawa .
A ka,i ka hoom aopopo ana i keia m au la , ua l i lo na m ea oia io O ia m anawa i olelo
kaao i keia m au la ,a nola ila , ua huikau aku a huikau m a i na m oolelo 0 ka a ina i keia wa .
A ka ,i ka hoom aopopo ana , ua oia io no na m ea i hana ia i kela wa ,
m a kekahi m au m ea
nae, aka ,i kuu kakau ana i keia m oolelo,
ao le wau i m akehewa ke m a lam a i na oihana
ike O kela m anawa m a ke ia buke, aole no hoi wau i m anao ua kina Ole au m a keia kakaum oolelo ana .
S . N . HA LE OLE .
Honolulu,A ugate I 3 , 1 862
N O KA O IHA N A KA HUNA '
HELU 1
UA KAPA ia kc ki loki lo,ka nanauli , kc kuhikuhipuuone, he poe kahuna , a ia i loko
O keia poe, he O ihana ike. He h ik i i keia poe kc ike i na oul i O ke ao, i na he pono,ina he
hewa ,ina he ino ,
ina he m a ika i , ina he wa iwa i , ina he wa iwa i Ole, ina he pom a ika i , a
ina he ilihune, a ina he a l i i m ake, a he a ina hem o paha . He h ik i i keia poe kc wanana m a i
( 57)
58 Fornander Collection of Hawaiian Folk—lore.
hap s . Thes e peop le could p rophesy Of com ing events and revea l th ings wh ich were h idden in secret p laces , and -
exp la in things which had transp ired m any years . From th isdepartm ent em anated certa in branches
,wh ich were : the p rofes s ion Of p ray ing to dea th ,
sorcery , and the p ra ct ice Of medic ine; therefore they were all inc luded in the order of
p ries thood .
2 . OF TH E D I V I NER A N D WEATHER PROPHET .
A person who was ca l led a div iner and a wea ther p rophet m eant the s am e officebut w ith two separa te branches O f know ledge. If the office Of di viner and that Of
weather prophet were so ves ted in one m an,then tha t m an poss es sed two branches of
know ledge. If a m an pos s es sed but one branch Of know ledge he could not see into tha tof another. The arch i tect coul d not perform the art Of hea l ing But i f all the ca l l ingsOf the p ries thood were ves ted“ “
In one m an,then '
he was ca l led a becauseall the ca l l ings Of the p ries thood were em bodied in him
3 . M EAN I NG OF D I V I NAT ION .
D iv ina tion was an Office in the p ries thood whereby the d iv iner could d is cern the r ightand the wrong. Suppos ing a m an
, or a d is tr i ct ch ief w ished to bui ld h im sel f a hous e,he
m us t firs t s end for the d i v iner to com e and s elect a
'
suitable s ite for it to s tand,and
when he had chosen it he would say to the owner of the house : “
Here is the locat ion foryour house ; l i ve on th is foundat ion unti l you are bent
,dim - eyed
,feeble and in the las t
s tages Of l i fe.
”A t the t im e that the hous e was to be bu i l t it was p roper that the d i
v iner should be sent for to see to the m ode of its erect ion . He had the ri ght to app roveor condem n and pas s upon it as allright . But i f the div iner was nOt '
s ent for'
from the be
ginn ing of the work on the founda t ion unti l the com p let ion Of the hOuse, the d iv inercould com e and condem n or app rove.
4 . D I V I N I N G A LOCATION FOR TH E HOUSE
If the div iner went and found a hous e s tanding on the edge of a c l i ff, and that thedoor Of sa i d hous e opened towa rd the cl iffs , then the d iv iner would say :
‘
Th is is _a bad pos it iou ; it is un favorable (leleopn) . The owners of this house w i l l not l ive long ere theydie un les s they go away . If they were to be saved from dea th
,to m ove els ewhere was
their on ly s a fety . The m ean ing of the word “
leleopn”was desolat ion ,
jus t l ike a lot of
people fa l l ingdown the p rec ip i ce who could not go back aga in .
Here is the second : If a house Was s tand ing on a m ound , or h i l l , then the d iv iner wou ld say :
“
Th is i s a bad pos it ion ; there are two m ean ings to thi s s itua tion , lo
leopn and li olua ; li olna because there would be m any peop le during the li olua s eason but
a fter the sport wa s over the resu lt would be lonel ines s . Th is house is l ike a leleopn.
Th is is the th ird : I f a house s tood in a p la ce adja cent to a s tone wa l l , and therewas a h i l l d irectly a t the rear of the house
,i f the door was fac ing the wa l l
,then the d i
v iner would s ay :“
Th is is a bad s itua tion; it is a le'
leopn pos it ion ,but i f a door should be
Opened a t the ba ck - Of the -house,tha tWould be
”P -
nli ioleaolea ,
‘puhi, blow ;
.
olc'
aoka , reduced.
to powder ; power, evenas the w ind in sweep ing away all p articlesbroken up fine. The term Im phes one havm g m ul t ip le of dust.
Hawa i ian S orcery P ries thood . 59
no na m ea e h ik i m a i ana m ahope, a m e na m ea i huna ia m a kah i m a lu,a m e na m ea i ha la
m ahope no na m akah ik i he nui ..
A no loko m a i o keia O ihana ,i puka m a i a i he m au
la la hou , Oia hoi ka amaama ,ka hoop iop io, kc kahuna lapaau m aol i . A nola ila
, ua hui pu
ia lakou m a ka oihana kahuna
N O K E K I LOK I LO A M E K A N A N A UL I
O ke kanaka i Olelo ia he k i loki lo a he nananl i , hookahi no ia ano , elua nae ia
oihana ike. Ina e hui ia ka oihana nananl i a m e ka Oihana ki loki lo i kc kanakahookahi , ala ila , elua oihana ike i ke kanaka . Ina he hookahi wa le no oihana ike iloaa i kekahi , ala ila , aole e h iki ia ia kc ike aku i ka oihana a kc kuhikuhipuuone. A oleno hoi c h ik i i kc kuhikuhipuuone kc lawe m a i e hana m a ka Oihana lapaau . A ka ,
ina e
hui pu ia na Oihana ike a pau 0 ka Oihana kahuna i ke kanaka hookahi , ala ila , na kapa iaaku in he puhiokaoka .
”N o ka m ea , na pau na O ihana kahuna a pau ia ia
3 . KB A N O 0 R E K I LOK I LO
O ke ki loki lo,he oihana kahuna no ia , he hik i i na kanaka ki loki lo la kc ike i ka
pono a m e ka hewa . Ina paha i m anao kekahi kanaka ,a he a l i i a im oku paha e kukulu i
ha le nona ,ala ila
,e ki i m ua aku i kc k i loki lo e hele e nana i kc kahua kupono e ku a i ka
ha le, a ike kc k i loki lo i kc kahua , ala ila Olelo aku i ka m ea ha le : “
E ia ke kahua 0 ko ha le,
e noho oe i keia kahua a'kolopupu , a haum aka iolc, a kan ikoo,
a palalauhala .
”I ka m ana
wa e k '
ukulu a i ka ha le, he pono no c k i i ia ua kanaka ki loki lo la e hele m a i e nana i ke mm0 k
’
e kuku lu ana . A ia no ia ia ka pono a m e ka hewa , ala ila Olelo aku, ua pono. A ka
,
ina c ki i Ole ia ka m ea k i lok i lo m a i ka hoom aka ana i kc kahua a ka paa ana 0 ka ha le, a la ila
,he h iki i ua ki lok i lo la kc hele aku a hoahewa
,a hoapono paha .
4 . KB K I LOK I LO ANA N O K E KAHUA KAH I E KU A I K A HALE .
Ina ua hele aku kc ki lok i lo c ku ana ka ha le i kc kae 0 ka pa l i , a ua hul i pono kapuka o ua ha le nei i ka pa l i , ala ila e olelo auanei ke ki loki lo : “
He kahua ino keia,he
leleopu keia kahua , aohe he l iul iu ka poe nona keia ha le pau i ka m ake,he hele ka pakele.
”
A ina ua pakele i ka m ake , he hele aku m a kah i e ka m ana lo. A O ke ano 0 ka huaolelo“
leleopu,
”he neoneo ,
e l ike m e ka haule ana 0 na m ea he lehulehu i ka p a l i , aole c h ik ikc hoi hou aku
E ia ka lua : Ina e ku ana ka ha le i luna O kekahi ahua , a puu paha , ala ila ,he h ik i
i ke k i lok i lo ke Olelo :“
He kahua ino keia . E lua ano O keia kahua ,he leleopu , a he holua ;
nokam ea 0 ka holua , e lehulehu ana no i ka m anawa hee holua , a pau ae ka lealea,he m e
ham eha ka hope. Ua l ike no keia ha le m e ka leleopu
E ia ke kolu : Ina e ku ana kekahi ha le i kah i e kokoke ana i ka pa pohaku , a he
puu paha m a kc kua ponoi O ua ha le nei . A la ila e Olelo auanei ka m ea k i loki lo, ina e hul ipono ana ka puka 0 ka ha le i ka pa :
“
He kahua inO keia ,he leleopu no ia kahua , aka ,
ina
e weheia i puka m a ke kua 0 ka ha le, ala ila , ua m a ika i .
60 Fornander Collection of Hawa i ian Folk- lore.
Here is the fourth z'
If the d i v iner saw tha t the house O f a com m oner s tood in a
n i ce level p la ce wh ich had not before been bu i lt upon ,then he would say :
“
This is a goodhous e
,and the loca t ion is clea r : a chief w i l l enter th is house, because a
’ ch ief 's houses tands on a p rom inence
Here is the fi fth : If a hous e was bu i l t a t the s lope of the c l i ffs w ith the front Ofthe house partly fac ing the c l iffs , or kalzanalz ana pali perhap s , then the d iv iner would s ay :
Th is is a bad loca t ion ; it is an nwanlz alz a . and its m ean ing is the sam e a s that of the houseon the leleopu and li olua s ites , and the end would be the dea th Of the p eop le l i v ing therein ;sa fety on ly could be had by leav ing that p la ce.
”
5 . OTHER UN FAVORABLE LOCAT ION S .
If a hous e was bu i lt ri gh t on a burying p lace, then the d iv iner would say : Th i s isa bad loca t ion , one of lam ent ing noi ses , wh ich w i l l result in the dea th of all, s a fety beingon ly a s sured by rem ova l .”
A nd aga in : I f the loca t ion where the house s tood was good , as a lso the pos it ionOf the house, yet i f the loca t ion was cros sed by a h ighway wh ich pas sed the door and
cont inued on,if the door wa s a t the “ corner
,or a t the front , then the d iv iner would say
:
“
Th is is a bad loca t ion , an anz io.
4and those who l i ve therein wou ld be affl i cted w ith cont in
ual i l lnes s , s a fety being only in rem ova l .”
A nd aga in : If a house was erected ri ght in the tem p le [enclosure ] w i th the know ledge of the bu i lder, thenthe d iv iner wou l d s ay :
“
Th is is a bad loca t ion ; it is a deep p itbecaus e it is s itua ted in a place ofgloom . N ot one of those who would dwel l in that housewould l ive. In the sam e m anner tha t a m an enters the h igh rol l ing surf
,he would be
lost6 . D I V I N I NG ON THE ER ECT ION OF HOUSES .
If a house was being erected , and the pos ts were s et and the p la te for the ra ftersla id on and fas tened by ty ing w i th ropes , and a fterwards tha t wh ich wa s fas tened wastaken Off aga in , perhap s because it was found tha t the pos it ions Of the pos ts were not un iform
,SO that one or m ore pos ts m us t be drawn out of their holes , the d iv iner, on ins pec~
t ion , when he sees tha t the house was be ing bu i lt that way would say :“
The house isim p roper ; the owner w i l l not dwel l long therein before he goes to another p lace. In the
sam e m anner tha t he rem oved one of the pos ts , so would he d is cont inue to l i ve in the
hous eIf the house was being erected and the pos ts were set , the ra fters put up and fas t
ened ,or perhap s ba ttened w ith s ti cks and tha tched
-
and then taken to p ieces , its div inat ionwas a s those m ent ioned in the next above p a ragraph ; but i f the house belonged to the
king and it was being thatched by an overs eer Of a d iv is ion Of land , or Of a d is tri ct, or ofan i s land , then the d iv inat ion m ent ioned in the fi rs t pa ragraph Of th is num ber wouldnot app ly .
If pos ts , however, were w ithdrawn wh i le erect ing a hous e for the k ing , then the
tenor of a form er paragraph in rela t ion to the k ing '
s house so erected would nOt be
‘A m io,l iable to gus ts of w ind from the rear ; . whi rlw ind , etc.
62 Fornander Collection of Hawa i ian Folk- lore
exem p ted but a pp l ied ; though i f the house to be erected was a barn ,then th is d i v inat ion
would not ap p ly to such house, or i f the pos ts were drawn out, or taken to p ieces aga in ;
it wa s app l i cable only to dwel l ing hous es .
7 . FAULT I LY CON STRUCTED HOUSES
If the house wa s erected and com p leted , being tha tched , and all parti culars Ob
served , and the owner res id ing therein , whether a ch ief or a com m oner, and the div inercam e in and saw that the p late p iece in the front wa l l over the entrance had not been cut
then the d i v iner would s ay :“
That p la te p iece is im p roper for not being cut near the
entrance. Those uncut p ieces of p lates were ca l led the s tretcher, wh ich betokeneddea th
If the p la tes were in order and had been trimm ed , a m is take m ight be in the po
s i t iou Of the pos ts . O ther faults m i ght be found in the ba tten s ti cks i f they were fas tened too t i ght ly . There m i ght be a m is take in the s ide pos ts . or those nea rer to the end
pos ts . If,however, the bend in the crook Of a s i de pos t was towa rds an end pos t , then
the d iv iner would s ay :“
The owner Of the hous e w i l l die, or his peop le p erhap s ; the banwould be pa rt ia l ly overcom e by the death of som e one
,and the com p lete renovat ion of
the house by d irect ion of the d iv iner in the order of p ries thood .
”
Such a pos it ion of the
s ide pos t was ca l led nn'
li ianan. The s i de pos t was bem oan ing, jus t as som e peop le wouldm ourn on the dea th Of the head Of a hous ehol d .
If there were two s ide pos ts and both were crooked, and the crook of one was turnedtowa rd the other, then the d iv iner would s ay :
“
Som e of the peop le w ith in w i l l be con
tinually quarrel ing, jus t as one crook was Oppos ite the other.
”If the crooks of the pos ts
were bent towa rd them selves , then the d iv iner would say :“
There are two interp retat ionsrelat i ve to the pos it ion of those s i de pos ts . A ll those who w i l l l i ve in thi s house w i l l bes t ingy peop le. If two p ersons are ea t ing they w i l l bend over the ir own part i cular m ea ls ,and so w i l l others w ith in . They w i l l not ca l l others , and few w i l l be the occas ions foragreeableness, for avari ce w i l l p redom ina te . A llthose who dwel l in sa id house w i l l beavari c ious peop le onlv .
If a s tranger happens to a rr ive a t tha t house he would not be invited to com e and
pa rtake of food , the on ly words to be heard then ,are :
“We a re eat ing .
“
A re you
fi l led ? ” How are you? ” “Wil l you have som eth ing to ea t ?
” because these wordswere on ly interroga t ions w ithout any intention Of inv iting him , and it was those wordswhich forbade the p erson addres sed .
8 . D I V I NAT ION OF A POST DENOT I NG DI SEASE
If one s ide pos t , or m ore, s tands w ith the crook of the pos t bulging towa rd the ins ide O f the house the d i v iner would say : It is a bad pos t ; drop sy w i l l be the d isease of theowner of the house, or other person . A nd i f the p rotuberant crook of the pos t wa s
turned towards the tha tch ing of the house the d i v iner would say :“
A broken hum pba ckw i l l be the m a lady of the owner of the house, or of som e other person perhap s .
”
“M ili ianau, sorrow , lam entat ion.
Hawa i ian S orcery P ries thood . 63
a ina hoi , i hana ia ka ha le, he halepapaa , ala ila , aole no e p i l i keia ki loki lo ana no ia ha leIna na unub i hou ia na pou, a wawahi hou ia p aha , ua p i l i wa le no,
no na ha le noho
7 . NA HALE I K UKULU PONO OLE IA
Ina ua kukulu ia ka ha le, a ua hana ia a paa , a na paa i ke ako, ua pau na hem a
hem a a pau , a e n oho ana ka m ea nona ka ha le i - loko ; ina he a l i i , a he m akaa inana paha ,
a kom o m a i ka m ea ki loki lo, a ike ua Oki Ole ia ka lohelau m a ka pa ia o ke alo m a ka wa
e kupono ana i ka puka kom o,ala ila , e olelo auanei ke kilokilo :
“
Ua hewa kela lohelau,
no kc Oki ole ia ana O kah i i ka puka kom o.
”
Ua kapa ia ua m au lohelau la i Oki Ole ia hem anele
,he m ake no ka hope 0 ia ano.
A ina na'
m a ika i na '
lohelau, na Oki ia paha , ala ila , a ia kekahi hewa m a ke kulana0 na pou . A ia kekahi hewa m a na ahokele, ina e ako ia na m au ahokele la a paa loa . A ia
kekahi hewa m a nakukuna ,ina paha O kc kukuna p i l i pouhana ka m ea i ike ia ka hewa .
Ina nae na hul i pono ke kulou ana a kc kekec Oke kukuna i ka pouhana , ala ila e olelo au~
anei ke k i loki lo : “ E m ake auanei ka m ea nona ka ha le,a i ole, O kona poe paha ,
a ia noka
m ana lo iki , he m ake no kekahi m ea , a he hana hou ia paha m a kc kauoha a kc k i loki lo,m a
kc ano Oihana kahuna . O ke ano o ia hana a ke kukuna i l ike peia ke ano, ala ila , hemihiauau kona ano . E uwe aku ana kc kukuna i ka pouhana ,
ua l ike no ia m e ka uwe ana o
kekahi poe i ka m ake ana 0 ka haku m ea ha le.
Ina e ku ana kekahi m au kukuna elua ,a he m au kukuna kekec laua a elua , ua hul i
aku paha kc kekec Okekahi i kekahi , ala ila e Olelo aku kc k i lok i lo :“
He bakaka m au kO ke
kah i poe O loko, e l ike m e ke kue O kekahi kekec i kekahi kekec . A ina ua kulou kekahikekec 0 na kukuna ia laua iho, ala ila , e Olelo auanei ke ki lok i lo : “ Elua ano e p i l
‘i a i kahana a kela m au kukuna . O ka poe a pau O loko o ke ia ha le, he poe aua wa le no
Ina e a i ana na m ea elua ,ku lou no laua i ka laua m ea a i iho, pela
'
no kekahi poe e ae O lokoA ole e h iki i kekahi m au m ea ke hea aku i kekahi m au m ea , he kaka ikahi ka m anawa l ikeno ka aua ka nui . O ka poe a pau e noho ana i ua ha le la ,
he poe aua wa le no lakou '
Ina e hoea aku kekahi m a l ih in i m a na ha le la ,aole e h ik i kc kabea m a i e a i pu ,
a
0 ka huaolelo e loaa ia wa z “ Kc a i nei m akou .
“
Ua m aona oe“
Febea oe“ E
pa ina paha N okam ea , O kela m au n inanwa le no,no ka m akem ake Ole e
kabea aku ,a na kela m au huaolelo i keakea mai. i ka m ea i kahea ia m a i
8 . KB K I LOK I LO A N A 0 KB KUK UNA M A I
Ina c ku ana kc kukuna a m au kukuna paha ,ua hOOhu m a i kc kekec 0 ka kukuna i
loko 0 ka ha le, e olelo no kc ki loki lo : “
He kukuna ino ia ,he opuohao ka in a i 0 ka m ea
nona ka h a le , a O kekahi m ea e ae paha . A ina ua hul i kc kamahna kekec O ke kukuna ika p i l i aho 0 ka ha le, e Olelo auanei kc k i loki lo : “
He uba i kuapu ia ka m a i 0 ka m ea nona
ka ha le, a i Ole O kekahi poe e ae paha .
Fornander Collection of Hawa i ian Folk- lore.
9 . D I V I N I NG THE POS IT ION OF Two OR M OR E HOUSES
If two,three or m ore houses were s tand ing in a row , and one hous e was h igher
than the res t of the row, and that hous e was owned by a com m oner, then the div inerwou ld say : The owner Of that hous e w i l l becom e ri ch
, perhap s a d iv is ion land holder, orperhaps a dis tri ct land holder. But i f two hous es are in the s am e pos i t ion ,
the owner
Of one being a d iv is ion land holder and a low fa rm er be the owner of the other, and thehouse w ith the h igh roof belongs to the low farm er, the d iv iner wou ld rem ark : “
The
owner Of tha t other house w i l l cea se to be a div is ion land holder and the owner Of the h ighhouse w ill‘ own the p roperty .”
I O . DI V I NAT ION OF ON E OR TWO HOUS ES BEH I ND A ROW OF DVV E LL I N GS
If one or two houses were s tanding in the rear of a row O f severa l then the d iv inerwould s ay :
“
There w i l l be fighting am ongs t these houses . The m elee w i l l be s tarted bythe house in the rear ; the conduct of the houses in front w i l l m ake them enem ies for therear houses
,and thos e l iv ing in front w i l l becom e Opponents for him or them who l ive in
the house in the rea r
Hawa iian S orcery P ries thood 6 5
9 . K E K I LOK I LO A N A 0 KB KU A N A 0 N A HALE ELUA A O I A E PAHAIna c kupapa l ike ana na ha le elua
,ekolu , a oi aku paha a ina ua kiekie kekahi ha le
hookahi m aluna O kela papa ha le : Ina nae he m akaa inana ka m ea nona ua ha le kiek ie la ,
ala ila, e Olelo no kc ki lok i lo : E wa iwa i aku ana ka m ea nona kela ha le m a keia hOpe
aku,he a i ahupuaa paha ,
he a i Okana paha .
’
A ka,ina elua m au ha le e ku l ike ana ,
he a i
ahupuaa ka m ea nona kekahi ha le, a he lopa ka m ea nona kekahi ha le,a 0 ka ha le kiek ie
o ke kaupaku O kc kulana 0 ka ha le, no ka lOp a , ala ila , e olelo auanei ke ki loki lo : E pauana ka a im oku ana 0 ka m ea nona kela ha le, a 0 ka m ea nona ka ha le kiek ie, nona kawa iwa i
I O . K E K I LOK I LO ANA O K A HALE M A IIOPE M A I 0 R A PAPA II A LE E KU ANAM AM UA
Ina paha c ku m a i ana kekahi ha le hookahi a elua paha m ahope m a i 0 ka papa
ha le lehulehu, ala ila e Olelo auanei ka m ea ki loki lo : He hakaka ka hope 0 keia poe ha le.
O ka ha le m ahope ka m ea nana e hoouluulu ka bakaka ,a e l i lo na hana a ka poe ha le
m am ua i enem i no ka ha le m ahope, a e l i lo, ana ka poe e noho ana m am ua i m au hoa ha
kaka no ka m ea a m au m ea e noho ana m a ka ha le m ahOpe m a i .M EMOIR S B. P . B. M U S EU M . V OL . V I .
— 5
H i s tory Of the Haw a i ian Pries thood in Olden Tim e,
Called Hoom anam ana
EXPLA NA TOR Y R EMA R KSN WR ITING the his tory of the p ries thood I am not able to p resent the genea logyOf those who es tabl ished the order in these is lands in th is h is tori ca l account Of thep ries thood ,
because I do not know of any one now l i v ing who could ver i fy the ac
count of thos e who founded the order am ong th is peop le. However, th is is wha t I doknow Of thi s subject . I recol lect , through hearsay , of the works Of the p ries thood of
thes e is lands in anc ient t im es , because when I was a t the age of fourteen yea rs I beganto have a clea r unders tanding O f the character of the order of Pries thood , and from thatt im e unt i l A . D . 1 838 ,
I occas iona l ly heard of the p ract i ces of the order .
In the yea r 1 838 , when M r . E . Ba i ley and M r . I . B l is s , A m eri can m is s ionaries ,a rri ved in Koha la and were erect ing Hawa i ian hous es for them sel ves , m y gua rdian wasres id ing a t N unulu in Koha la . His nam e was Ka i l i , and he was in the l ine of ch iefs of
the Kalan im oku cha in ,and an unc le of Haalelea
Whi le the m is s iona r ies were erect ing their houses a ccording to Hawanan cus
tom,m y guardian at the s am e t im e Showed his know ledge of the order Of p r ies thood,
thus : M r. B l is s was the fi rs t to bu i ld his house. My guard ian Obs erved that the pos it ion of the hous e was im p roper and the locat ion Of the bu i ld ing wa s a lso faulty . Therewere a lso defects in the pos it ion of the pos ts . Ka i l i then rem arked
, Had this been inthe t im es that ha ve pas sed , th is house wou ld be [cons i dered ] fau lty ; the owner of the
house would not long res ide [therein ] before rem ov ing to another p lace. N ot SO ,how
ever,in this new era wh ich is under the pow-er of Jeho vah . It w i l l not occur.
When M r. B l is s ’s house was com p leted ,a few days a fterwa rd M r . Ba i ley erected
his house, in the Hawa i ian s tyle a lso . A t its erect ion ,and com p leted excep t one corner,
one s ide was then undone and retha tched. Ka i l i aga in rem a rked , as he had done O f the
house of M r. B l is s . They l ived in those two houses nearly two yea rs , a fter which theym oved to Iole, 1 and in A . D . 1 84 1 , M r. B l is s left for A m er i ca ,
whi le M r. E . Ba i ley t e
m oved to Wa i luku,Mau i . Th is was the fulfi l lm ent of his p r ies t ly know ledge. From
tha t t im e down to A . D . 1 854 ,in the .m onth Of June, I hea rd from t im e to t im e of the order
of p ries thood .
A t tha t per iod m y know ledge increased regarding the var ious div is ions of the
p r ies thood , rela ting to the Office O f true p ries tly hea l ing ; the Office of div inat ion ; weatherp rophesying and arch i tecture ; a lso Of the a rt of p raying tO '
dea th and sorcery ; for, m ysa i d gua rdian was taught in the a rt of d iv ina t ion (ki lok i lo ) and wea ther p rophesy ing ; hewas a lso tra ined in the a rt
“
of true hea l ing and had s om e know ledge O f p ray ing to deathand sorcery . He
,however, lacked in a rch i tecture. The husband Of m y m other’s elder
1Iolc i s tha t p a rt O f the Koha la d i str ict occup ied by the Protestant nat i ve church and m i s s ion p rem i ses .
(66 )
M oolelo no kO Haw a i i Oihana Kahuna i ka w a M am ua
i kapa ia he Hoom anam ana
HE M A U OLELO HOA KA KA
A MUA o kuu kakau ana i ka m oolelo no ka'
oihana kahuna, aole e h ik i ia ’
u
kc lawe m a i i ka m ookuauhau 0 ka poe nana i hookum u ka Oihana kahuna m a
ke1 a a ina,m a keia kakau m oolelo ana
,no ka O ihana kahuna
, nokam ea , aole wau
i ike l kekahi m ea e Ola ana i keia m anawa nana e hoom aopopo m a i ka m oolelo 0 ka poe
nana i hookahua ka oihana kahuna m a keia lahui ; aka ,eia wa le no ka m ea m aopopo ia
’
u,
m a keia m oolelo ana : Ua hoom aopopo ia e a’
n m a ka lohe ana i na hana oihana kahunao keia m au a ina i ka wa m am ua ,
nokam ea, i ka um ikum am aha o ko
’
u m au m akah ik i,ia
m anawa ka hoom aka ana O’
u e lohe m aopopo i ke ano 0 ka oihana kahuna,3 m a i ia m ana
wa m a i a h iki i ka M . H. 1 838 , ko’
u lohe li ili i ana no kc arm 0 ka O ihana kahuna .
I ua m akah ik i 1 838 la ,oia i ua noho ae 0 M r. E . Ba i ley a m e M r . Beris t [B l is s ] m a
Koha la ,he m au M is ionari A m erika , i ka m anawa hoi i kuku lu ac a i laua i m au ha le Ha
wa i i no laua , i kela m anawa ,a ia kO
’
um ea nana i hana i e noho ana m a N unulu i Koha la,
ia m anawa . O Ka i l i kona inoa , na kom o i loko 0 ka papa helu 0 na’l i i m a ka aoao o Ka
lan im oku,he m akuakane Oia no L . Haalelea .
I ka m anawa i kukulu ac a i ua m au m is ionari la i m au ha le no laua m a ke ano Ha
wan ,i a m anawa i boike ac a i ua m ea nei O
’
u nana i hana i i ka ike m a ka Oihana kahuna,
a penei . Kukulu m ua 0 M r. Beris t i kona ha le, nana aku la ua m ea nei O’
u nana i hana i , a ike aku la ua hewa ke ku lana 0 ka ha le, a hewa pu m e ke kahua kahi i kukulu a i
, a
hewa hou m a kc ku lana 0 na pou. Ia m anawa,Olelo ac la ua O Ka i l i : “
Ina O kela m a
nawa i ha la aku nei,ua hewa ka ha le. A ole e l iu l iu ka m ea nona ka ha le
,hele aku m a
kah i e. A ole hoi , he wa houkeia ,na paa i ka m ana o Iehova
, aole hoi e h ik i . ”
A paa aku la kO Beris ta ha le, he m au la m ahope m a i kukulu ac la 0 M r.E
. Ba i
ley i kona ha le, m a kc ano Hawa i i no . Ia kukulu ana a paa , a koe hookahi ka la . Ia m a
nawa , wawahi hou ia kekahi aoao,a ako hou. Ia m anawa
, Olelo hou ac la no na O Ka i l i elike m e ka Olelo ana i ka ha le 0 M r. Beris t.
’
A neane elua m akahik i ka noho ana m a loko O
ua m au ha le nei , ala ila hoi aku la i Iole . A m a ka M . H. 1 84 1 , hoi loa aku la 0 M r. Be
r is t i A m erika ,a 0 M r. E . Ba i ley hoi , hoi aku la i Wa i luku , Mau i . O ia ka booko ia ana
O kana ike Oihana kahuna . A m ahope m a i o ia m anawa ko’
u lohe li iln ana no ka O ihana
kahuna , a h ik i i ka M . H. 1 854 ,m a kam a lam a o Iune.
Ia m anawa , na m ahuahua m a i ia’
u ka lohe ana,no na anO Oihana kahuna a pau .
E p i l i ana i ka oihana kahuna lapaau m aol i , oihana kahuna a ki loki lo, nanauli , a m e ke ku
hikuhi puuone, O kc kahuna anaana a m e ka hoop iop io,nokam ea
, O ua m ea la o’
u nana ihana i , ua ao ia i kc k i loki lo a m e ka nanauli . Ua ao ia no hoi i ka lapaau m aol i , a ua ike nohOi i ka anaana ana a m e ka hOOp io
'
p iO . A ua koe ia ia ke kuhikuhi puuone. A o kc kane(67)
68 FOrnander Collection of Hawa iian Folk—lore.
s is ter, m y fa ther'
s elder brother, and m y el der brothers were tra ined in som e ca l l ing of thep ries thood , wh i le m ysel f
,m y s is ter and our m other and aunt rem a ined untra ined .
Through these cond it ions I casua l ly cam e to know about the p ries thood in som e
th ings taught m y rela t ives , and for these reasons I have written this his tory Of the priesthood . I had not
, however, expected to p res erve such an a ccount , but in June, A . D . 1 862,
I com m enced to wri te this record of the p ries thood , from the th ings wh ich I had heardfrom A . D . 1 83 7 to the t im e tha t I m ade a c ircu it in the interes t Of the newspaper
“
Hokn
o lea P akipika”
(S tar of the Pac ific ) .
In A . D . 1 863 , in the m onth of A p ri l , a soc iety was form ed for the purpose Of
search ing f or the anc ient th ings Of Hawa i i .2 It wa s a t th is tim e that I wrote further onth is subject, but I have not written th is record w ith the im p res s ion that I am free from
any Shortcom ings . Perha p s blam e w i l l be p laced upon the writer of th is h is tory . Fromthe beginn ing of m y know ledge of the na ture of the p ries thood unt i l I began to wr ite th isaccount , I had not rea l i zed the va lue of these th ings . S ince thos e days im pres s ions havecom e to m e of the im portance of p reserving records of events relat ing to th is peop le inanc ient t im es , for, thought I , i f the ea rly h is tory of th is peop le is not recorded how can the
future genera t ions know the occurrences of those days in these is lands .
Therefore I have p repa red th is record -w ith the i dea that it w i l l be greatly beneficial to m ys el f , m y heirs and my peop le. Th is
,however
,is not the fi rs t Of m y trad it iona l
wr itings . I began writ ing a legend for th is peop le in the m onth of A ugus t , A . D . 1 844 ,
and in A . D . 1 862 ,in the m onth of July , on the 4th day,
I com p leted another legend ?
But this is the m os t im portant of all records kep t by m e,because
/
in th is record the ori ginO f these is lands began to be known , a lsothe d is covery of th is peop le ; the great ba tt lesfrom the or igin of th is peop le down toKam eham eha— mnety- seven generat ions fromOpuukahonua
— s a i d record being ca l led “
A Chron i c le of KingsHonolulu,
June I 3 , 1 863 . S . N . HA LE OLE
A HISTOR Y OF THE [SORCERY ] PR IESTHOOD
I . ITS D I V I S IONS A N D ORDI NANCES .
TH E p ries thood S poken Of here in Hawa i i rela tes to a m an or a wom an who com
p rehended its characteris t i cs . There a re ten div is ions in the Order of Pries thood , theA naana (p raying to dea th ) ; Hoop iopio ( sorcery ) ; Hoonnanna ( the sending of ev i lS p irits on errands Of death ) ; Hookom okom o ( caus ing s i cknes s ) ; Poi - Uhane (Sp iri t entrapp ing) Oneoneihonna (a S pec ia l p rayer s erv ice ) K ilokilo (d iv inat ion ) N ananli
(weather p rophecy ) ; Lapaan (m edica l p ract i ce ) , and Knhiknhi puuone (heiau locatorsand des i gners ) .
4 When allthese div is ions were ves ted together in one m an he was ca l led2Thi s was a Hawa i ian Society form ed in response to
a ca l l by S . M . Kam akan. to col lect trad i t iona ry m a
terial for publ icat ion in the nat ive, p res s at tha t t im e,
and in a id of Fornander'
s resea rches .
“H
La ieileawa-i, or Lady O f the Tw i l ight, was pub
lished s eria l ly in the“
N a pel‘a Kuo/3 0a"in 1 865 and
1 866 . and is looked upon as the fines t exam p le ex tantof Hawa i ian wri t ing.
‘Two im portant d i v i s ions were om i tted in the origina l ,
v i z . : that of m ed ica l p ract ice for bod i ly a i lm ents , and
tem p le a rchitects for the we ighty m atters of the m ind,in the loca t ing and des ign ing of li e-ions to insure the
favor of the gods on the a im s and am bit ions of the king.
On a select ion Of the p rop er s ite by the kuhikuhi puuonefor the erect ion of the s tructure des i red by the king.
whether for ques t ions of wa r or other ser ious subj ect,he wou ld trace out i ts form and p lan upon a surface of
sand, hence the nam e puuone, sand heap .
70 Fornander Collection of Hawa iian Folk—lore
a h igh p ries t , becaus e he had know ledge Of all the offices . If a person pos sess ed but one
ca l l ing , though he excel led in the power he was inves ted w ith , he was not cons idered a
h igh p ries t .
Wi th in the ten d i v is ions Of the p ries thood sm a l ler branches rela t ing to it have issued forth on a ccount of the i dol worsh ip , and sett ing up of dei ties , w ind s p irits and otherth ings Of va ried character . In the ten Offices of the order of p ries thood , he who p res erved the ca l l ing ves ted in him had a god. Each d iv is ion p ries t had a god . N o one
wou ld revere the p ries thood w ithout he had a god . If p ries tly ca l l ing was being taughtby som e one w ithout a god ,
then know ledge Of the p ries thood could not be im parted bysuch a one.
The p ries thood had certa in ord inances for the tra in ing of thos e who des ired toa cqu ire know ledge, and i f an ord inance or ord inances were broken before p rofic iency ,fa i lure would resul t ; no m a tter how grea t the effort , the know ledge Of the ca l l ings Of
the p ries thood could not be Obta ined . On ly by s tri ct adherence to the laws of the
p ries thood to the end would the result be s a t is factory .
If one had s tudied the p ries thood under s tr i ct obs ervance of the laws of the god Of
the p ries thood unti l he reached the day of Offering a sacrifi ce and a fau l t happened in theact Of Off er ing [fa i lure resulted ] , for i f the service was im perfect the ins tructor of the
order of p ries thood could interp ret its good or evi l , and i f the serv ice was indeed defect ivethe ins tructor would say to the s tudent : You can not lea rn the p ries thood .
”If the s er
v ices were fau lty the ins tructor in p r ies th'
ood would then rem a rk whether they portended som e advers i ty or tribulat ion and would d ism is s the s tudent from furtherins truct ion ,
because the know ledge ga ined by the ins tructor wa s Obta ined through theservices
2 . OF TH E SACR I F I CE SER V I CES OF THE STUDENT
Th is is a tes t of the p ries tly [qua l i f ica tion ] ; w ith a p ig perhap s , or a dog, or a
fow l . The s ervices m us t be perform ed in accordance w ith the directions'
of the in
s tructor . The sa crifice s er v i ces in the p r ies thood rela tes to its ca l l ings a s wel l as to m an
ual labors,such as fi shing and cult i v a tion
,allOf wh ich belong to the s erv ice of the p ries t
hood .
A know ledge in bone- breaking , in boxing, s pear- throw ing and other m ethods of
figh t ing a re shown to be effic ient through the powers of the p r ies thood . Many th ingswou ld Show one
’
s com petency in lea rn ing about the p r ies thood . Sup pos ing tha t a person w ished to s tudy pr ies thood for p raying to death . That person wou ld not atta in p roficicncy bv an an im a l , or a
' fow l [Offering ] . He would only becom e expert in the deathof a hum an being through p ray ing to dea th . Tha t is effic iency in lea rn ing p ray ing todea th . A nd i f bone—breaking was the s tudy engaged in ,
'
its know ledge was shown inthe s am e way as tha t of p raying to dea th . Effi c iency
,however, is not the sam e w ith all
ins tructions in p r ies thood ; it is a l ike in som e th ings and d i fferent in others
3 . D I V I NAT ION .
From those who uphold the p ries thood com e va rious kinds Of know ledge thereof ,and one Of these is d iv ina t ion (li oonzananza na) ; and here is the m ethod . If a person
S orcery Pries thood in Olden Tim es . 7 1
kam ea ua pau na oihana a p au i ka ike ia e ia . A ina hoi na pakah i wa le no na O ihana ikc kanaka hookahi , a ua O i kona akam a i m a ka Oihana i loaa ia ia ,
aole c kapa ia he KahunaN ui .
I loko 0 na m ahele he um i 0 ka oihana kahuna, ua puka m a i he m au la la liilii e p i l i
ana i ka oihana kahuna ,m am uli 0 na akua hoom anam ana
,he m au akua hoonohonoho
,he
m au m akan i , a m e na m ea e ae he lehulehu kc ano . O na m oolelo he um i 0 ka O ihana ka
huna ,a 0 ka m ea e m a lam a ana i ka Oihana kahuna i loaa ia ia ,
he akua no kona . He
akua kO kela O ihana , keia oihana . A ole e m a lam a wa le ana kekahi i ka Oihana kahuna m e
kona akua Ole . Ina ua ao wa le ia kekahi oihana kahuna i kekahi m e kc akua Ole, ala ila ,
aole no e loaa ana ka ike m a ka Oihana kahuna i kekahi ke ao
He m au kanawa i no ko ka oihana kahuna , kc ao ia , a m akem ake paha e ike. A
ina ua ha i kekahi kanawa i a m au kanawa i paha m am ua 0 ka a i lolo ana, ala ila ,
aole no e
pono ana ,e ao wa le no aole e ike ana i na O ihana kahuna . A ia no a m a lu loa i na ka
nawa i 0 ka oihana kahuna a h ik i i ka a i lolo ana,ala ila m a ika i . A ina ua ao kekahi i ka
O ihana kahuna ,m e ka m a luh ia i na kanawa i o kc akua 0 ka oihana kahuna a hik i i ka
la e a i lolo a i , ala ila ,a ia kekahi hewa i ka lOlO ana
,nokam ea
,ina e ino ka lolo ana
,alalla ,
he h ik i i kc kum u 0 ka O ihana kahuna ke hoakaka m a i i ka m a ika i a m e ke ino. A ina
na ino ka lOlO ana , ala ila e Olelo auanei kc kum u 0 ka O ihanakahuna i ka baum ana :
“
A ole e h iki ia oe ke ao i ka oihana kahuna .
”Ina paha ua ku ka lOlO ana i kc inO
,ala ila ,
e Olelo auanei kc kum u 0 ka oihana kahuna ,ina he lolo ku i ka p i l ik ia ,
a i ka poino
paha ; ala ila , e hoopau no ke kum u 0 ka oihana kahuna i ka baum ana aole e ao. Nokam ea , tia ku ka ike a ke kum u oihana kahuna m a ka lOlo ana .
2 . N O K A AI LOLO ANA 0 R A H A UM A N A
N O ka A i lolo. He hoa ilona no ia no ka O ihana kahuna,he puaa paha a he i l io
paha , a he m anu paha . A ia e l ike m e ka Olelo a kc kum u 0 ka oihana kahuna, pela no
ka e hana a i . Ua p i l i no ka a i lolo ana 0 ka Oihana kahuna i na O ihana kahuna,a m e
na O ihana paahana ,no ka lawa ia a m e ka m ahia i , a O ia m au m ea a pau ,
he oihana
kahuna no ia .
O ke ao ana i ka lua ,ke kui
,ka oo ihe ,
a m e na‘
anO hakaka e ae, ua a i lolo no m a
ka ba i lona 0 ka Oihana kahuna . He nui no na m ea e a i lolo a i no kc ao ana i ka Oihana
kahuna . Ina paha , ua m akem ake kekahi e ao i ka O ihana kahuna no ka anaana , aole no
e 1010 ia kanaka ,m a kekahi 0 na hOt Olona a m e na m anu . A ia no ka a i lolo he m ake no
ke kanaka m a ka anaana ana . O ia iho la ka a i lolo no kc ao ana i ka anaana . A ina he
lua k a m ea i ao a i,ala ila
,ua l ike no kona a i lolo ana m e kc ao ana O ka- anaana . A ka ,
m a na kum u O ihana kahuna a p au , aole no he l ike 0 na m ea e a i lo lo a i , ua l ike m a kekahi
m au m ea ,a l ike Ole m a kekahi
3 . N O N A OIH A N A I K E .
A ia i loko 0 ka poe e m a lam a ana i ka Oihana kahuna i puka m a i a i he m au O ihana
kahuna . A na kapa ia ka O ihana ike, he hoom anam ana . A penei e hana a i : Ina paha
72 Fornander Collection of Hawa iian Folk- lore.
contem p la ted s tea l ing the p roperty of another, then it would be im p roper to go w ithoutfi rs t receiv ing som e auguries before a ttem p t ing his theft . Som e augury through thep ries thood m us t be Obta ined . Thus : Take som e p ebbles ( sm a l l s tones ) about fi fty , m ore
or les s ; these p ebbles a re p la ced before thos e who intend to go s tea l ing , and are coveredW i th a p iece of cloth , then the person having know ledge of the p ries thood m akes some
rem arks before p raying and d i v id ing the heap of pebbles , thus : a fter the heap of pebbleshas been p laced before them and covered w ith a p iece of c loth , the p r ies t s ays :
“
The heapof pebbles is before us
,and you intend to go a fter Kanum ua
'
s p ig. R i ght here w i l l beshown the w i sdom or fol ly of your undertaking . If it is im p roper to p rocure it , it sha l lbe so ; i f proper, it is wel l . It res ts w ith you to choose wh ich sha l l be your own s ide, therem a in ing S ide being for the person whose p ig you intend to obta in . If the odd be on
vour s ide it is wel l ; i f your s ide has the even num ber and the odd be on the S ide of the
person whose p ig you seek to Obta in ,then do not go, else you w i l l be caught .
”
A fter these rem arks the p ries t s tands in p rayer, and when near the la tter part Ofthe t im e therein he p la ces his hands upon the heap of pebbles , div id ing it in two,
ati
the
s am e t im e uncovering it . Then count ing by twos he would set as ide the odd pebble ; thencount the other S ide in the sam e way,
and i f there was no rem a inder,the s ide of the in
tend ing th ieves having the even , and the owner of the p ig the odd num ber, then the p ries twou ld say :
“ Don ’
t you go ,els e you w i l l be caught by .thep roperty owner . If
, however ,the Odd was on the s ide of the th ie ves , then the p ries t would s ay :
“
You allgo ; no one
w i l l h inder you on your way.
If both s ides were Odd in the d iv i s ion Of the p ebbles , the p ries t would s ay : It is
bad ;"
or i f a l ike even,the p ries t wou ld a lso s ay :
“
It is bad .
”In l ike m anner a lso a re
allthe augur ies of the ca l l ings of the p ries thood perform ed . Such ca l l ings were nam edSorcery .
The pebble heap was not the on ly tes t m ethod of the order of the p ries thood .
There were other tokens . The awa (p lant ) wa s one of the revea l ing subs tances 5 of theorder .
Suppos ing that Kaoao d ied by being p rayed to dea th , and the owner of the corp sewa s sorely grieved ; he, the owner of the corp s e, would go before a sorcerer p ries t . Up
on m eet ing,the owner Of the corp se woul d relate the object of his com ing before the sor
cerer or (anoano) p r ies t ; in tha t very m om ent the p ries t would becom e cogn i zant of theperson who had p rayed Kaoao to dea th
,because the shadow of the person who had
wrough t his dea th p la inly s tood before the p ries t . The p ries t would then say :“
Here
s tands a ta l l yel low—ha i red m an w ith a fi sh in his hand , ” The owner of the corp sewou ld then surm is e tha t fi sh was the m oti ve for the dea th of Kaoao. A t the s am e t im e
tha t the p ries t was cogn izant of the one who had p rayed him to dea th , he wa s a lso cog
n i z ant of the p erson who p rocured the fata l m a teria l (m anna ) ,6 because it wa s a com
m on occurrence tha t thos e who were p rofi cient in the know ledge of a sorcerer p ries t were
a t the s am e t im e cogn i zant of the person who p rocured the m a teria l (m anna ) , through
A wa was rel igious ly taught a s be ing the m os t es sent north. and south ; ye gods above and below , ye gods all
ial O ffering to p rop it ia te the favor of the gods . In around. here i s your p ort ion.
Sorcery p ract ice it wa s the cus tom to.
d ip the index 6M am -
i a (ba it ) was any art icle or subs tance that hadfinger 1 “ the l i quor and snap lt 1“ the ah"at the s am e belonged to the person a im ed a t ; whether of finger or
t im e repea t ing the p rayer : “
O ye gods Of the east, Wes t’ toe- na i l , tooth, sp itt le, lock of ha i r. particle of clothing. or such l ike .
74 Fornander Collection of Hawaiian Folk- lore.
wh ich death to one happened . When the l ikeness of the person who did the pray ing todea th appea red before the p ries t it would be accom p an ied by tha t of the m annn p rocurer, i fhe was other [than the One who did the p ray ing to death ]
4 . OF PRAY I‘NG TO DEATH .
A person who was ca l led an anoano p ries t was one who had vowed to s tri ctlyobserve the laws of the order of p r ies thood , for a person could not learn anaana um
les s he fi rs t m ade a p ledge to Obs erve the ord inances of the order A brief exp lana t ionis perhap s “
neces s ary . A person who was lea rn ing the p ract i ce of anaana was warnedaga ins t anger and jea lousy . He who d id not Observe the laws of the p ries thood wasca l led a “
rem nant—ea ter (a iham n)7
p ries t,”and those p ries ts who were ca l led
“
rem nant
ea ters did.
not l ive long , but d ied ,because the god tha t caused their dea th was the god of
the order of p ries thood .
A bout sorcery : Sorcery was on the s am e foot ing as the anaana, on ly d i ffering in
thei r ca l l ings,but the object of the two was the coveted dea th of som e one . A naana
,and
lz oopiopio ( sorcery ) , were grea tly s tudied by som e peop le as neces s ary and benefi c ia l tothem selves , and as a p rotect ion aga ins t dea th wh ich m i ght be d irected aga ins t them .
There were som e am ong the peop le Of the roya l court who des i red grea tly to learn ana
ana,
Stha t the l i fe O f the king m ight be p rotected . It was the sam e am ong those who
nourished roy a l personages ; they were ca l led “
s eekers O f ch iefs ,” 9 and“
p reservers of
ch iefs5 . GODS OF THE PR I ESTHOOD.
Many and innum erable were the gods belonging to the order of p r ies thood , butthe sup rem e head of the gods of the order was U l i . Before perform ing the works of thep ries thood p rayers were Offered to the gods of the order. The p r ies ts of the order heldtheir deit ies in grea t rev erence ; the nam es of the deit ies were not us ed in p rofan ity inolden t im es . If the nam e of the deity was blasphem ed the devotees Of the order fel t fea rfulof its consequences .
6 . OF D I VI NAT ION .
A p ries t of d i v ina t ion was term ed a m an of p rofound know ledge. . A d iv iner couldforetel l com ing e vents , whether good or bad . He cou ld see the m is fortune tha t wouldcom e upon the peop le, whether wa r .or other danger or di s tress . He could a lso foretel l the dea th of som e ch ief , thus ,
'
A certa in ch ief w i l l d ie .
”
A d iv iner had s evera l ca l lings . He knew the defects in the pos it ions of a house or hous es , and [the effect on ] thosewho dwel t therein . A d i v iner could foretel l the d is pos s es s ion of a land from one
’
s s tew
a rdship ,
1 0
whether of an i s land ,a d i s tri ct , or a d i v is ion ch ief .
to eat refuse food ; an ep i thet of rep roach
i p plied to a noano p ries ts m ore than others .
”To qua l i fy for defence o f the king aga inst a subt le
foe by thi s power of fear and sup erst it ion .
”Im i haku,
l i tera l ly, “ lord s eeker wa s one who sought
a new chief w i th the m ot i ve of sel f- betterm ent rather
than for rendering p rotect i ve a id. Thus the p ries ts N unu and Kakobe sought out the ward of Kaoleioku to
lea rn thei r chances under Um i , com pared w ith Hakan’
si l l - treatm ent of them .
1"The tenure of Ofli ce of a leonohilci. m us t ever havebeen one of uncerta inty, beset by ri va l cla im ants to
chiefs '
fa vors and p lay up on his fickle fancies,hence the
es teem of a kahuna who could foretel l the com ing of
such an event .
S orcery P ries thood in Olden Tim es . 75
A ia a ku aku kc kahoaka 0 ka m ea nana i anaana , e ku pu aku no auanei i m ua O kckahuna ka m ea nana i lawe ka m aunu . Ina -
nae he m ea okoa ka m ea nana i lawe kam aunu
4 . N O K A A N A A N A
O kc kanaka i kapa ia he kahuna anaana ,he kanaka ia i hoohiki e m a lam a loa i
na kanawa i 0 ka oihana kahuna . N O ka m ea,aole no e hik i ana i kekahi kc ao i ka
anaana ,ke ole Oia e hoohiki m ua e m a lam a i na kanawa i 0 ka oihana kahuna . (E pono
paha e hoakaka i k i aku . ) Ua papa ia ka huhu,ka opu inoino i ka m ea e ao ana i ka
anaana . O ka m ea m a lam a Ole i kc kanawa i no ka Oihana kahuna, ua kapa ia ia he
kahuna a iham u . A o ke kahuna i olelo ia he a iham u, aole e loihi kona Ola ana , a m akeaku ,
no ka m ea, o kc akua no e m ake a i , O ke akua no 0 ka O ihana kahuna .
N O ka HOOp iOp io . Ua l ike no na ku lana 0 ka hoop iop io m e kO ka anaana ; aka ,
na kaawale na oihana ,a 0 ka hope 0 ia m au m ea elua , 0 ka m ake 0 kekahi ka m ea i
m anao nu i ia a i . Ua ao nui ia ka anaana ,a m e ka hoop iop io e kekahi poe, he m ea e
pono a i a e wa iwa i a i nona iho,a he paku nona iho,
m a ka m ake e h ik i m a i ana ia ia iho .
A ia i waena 0 na kanaka o kc alo a l i i kekahi poe, m akem ake lakou e ao nui i ka anaana,
i m a lam a ia a i kc 01a 0 ke A l i i . Pela m au i waena 0 ka poe hana i a l i i , a kap a ia lakouhe im i haku,
‘
a he m a lam a haku .
N A AKUA O KA O IHA N A KAHU N A .
He nui a lehulehu wa le na akua e p i l i ana i ka oihana kahun—a,
- aka, o kc poo nui
o ke akua 0 na akua 0 ka oihana, o U l i Mam ua 0 ka lawelawe ana i na hana 0 ka
oihana kahuna , a m e ka hoom aka ana e hana , na m a lam a ia ka pule ana i na akua 0
ka oihana kahuna . He poe m a lam a nui na kahuna 0 ka oihana kahuna i kO lakou m au
akua , aole e hoohiki ino ia ka inoa 0 na akua i ka wa m am ua . Ina ua olelo ia m e ka
hoohiki ino ka inoa O ke akua , ala ila he m ea m enem ene loa ia i ka poe m a lam a akua
6 . N O K E K I LOK I LO .
Ua kapa ia ke kahuna ki loki lo,he kanaka ike hohonu He h ik i i ke kanaka ki lo
ki lo ke hoakaka m a i no na m ea e h iki m a i ana m ahope, ina he ino, a ina he m a ika i paha .
He hik i no i na ki loki lo nei kc ike i ka p i l ik ia e hik i m a i ana m aluna o ka‘
lahui,ina paha
he kaua ,a he m au p i l ik ia e ae paha . Ua h ik i no hoi i kc k i lok i lo ke ha i e m a i i ka m ake
ana o kekahi a l i i,e l ike penei : E m ake ana kekahi a l i i . " He nui na oihana ike a ke k i
loki lo ,he ike i kc ino o kc ku ana 0 ka ha le, a m au ha le paha ,
a m e ka poe e noho ana
m a loko . Ua h ik i i kc k i lok i lo kc ha i m a i i ka a ina hem o ,ina he a l i i a im oku
, a i Okanapaha ,
a ina he a lii a i ahupuaa .
76 Fornander Collection of Hawa i ian Folk- lore.
7 . K NOWLEDGE OF A D I V I NER PR I EST R ELATI NG TO HOUSE POS I T ION S .
Suppos ing tha t three houses a re erected on the sam e ground,and that one of the
hous es s tands in the rea r of the other two houses (as in F igure 1 A ) , then the d ivinerp r ies t w i l l com e and look upon them s tanding thus and rem ark : “
The pos it ions of the
houses a re im p roper ; the consequence to sa id hous es w i l l be cons tant qua rrel ing because one hous e s tands beh ind the other two ; the house wh ich s tands in the rea r w i l l bethe one to ra ise the tum ult , wh ich can only d is cont inue by break ing up the rear house.
”
Suppos ing tha t two houses a re bu i lt in l ine (a s Shown in F igure I B ) . If a ch iefof the is land or a div is ion ch ief owns the lower house, and a fa rm er
, a low farm er, owns
the ta l ler house, when the p ries t com es and finds the houses s tanding thus , he w i l l say“
One Of these hous es w i l l be p rofitable ; it is the ta l ler hous e ; the fortunes of the owner ofthe lower house w i l l be pos ses sed by the owner Of the h igher one.
”
But i f the housess tand a l ike and of the sam e heigh t , the d iv iner p ries t w i l l p ronounce the houses good ,because they a re not in Oppos it ion to each other. A nd if
’
s everalhous es in one or two
rows were all a l i ke,having s im i la r pos it ions and corres pond ing heights excep t one,
wh ich towers above the others in the rows Of hous es , then the p ries t w i l l com e, and
i f he finds them s tand ing thus , he w i l l say : O f all those houses one w i l l be p rofitable ;the one w ith the h igh roof is their lord
, and the one who w i l l rule over the peop le ( thosewho own the lower hous es )
If, however, two houses a re s tand ing in one p la ce fa c ing each other, the en
trance to one hous e being directly Oppos ite to tha t of the other, when the div iner p ries tfinds the houses s tand ing thus , i f one belongs to a div is ion overseer and the other to a
sect ion Overseer, the p ries t w i l l s ay :'
One of them w i l l los e his s tewa rdship . Th is ,however , refers only to the owne rs of .the houses so s tand ing .
8 . D I V I N I NG A LOCATION UPON WH I CH TO BU I LD A HOUSE .
There are v a rious loca t ions for the bu i ld ing of a house ; it is not p roper for a
hous e to be bu i lt w ithout a d iv iner p ries t being sent for.
The loca t ion . Suppos ing that a house is s tanding on the S i de of a p rec ip i ce , w iththe front of the house facing the c l iff and its entrance is di rectly op pos ite sa i d c l i ff, whenthe d i v iner p ries t com es and finds the hous e s tand ing in such a pos it ion ,
he w i l l say :“
That is a bad S itua t ion , the nam e of it being a leleopu1 1 loca t ion . There are two im
portant s ignifications in its pos it ion : either the occupants w i l l alldie, or they w i l l rem oveto som e other loca l ity , wh ich w i l l m ake the p la ce desolate.
”If a house is bu i lt upon a
knol l or hi l l the p red i ct ions a re the s am e a s the house s tand ing on the s ide or edge of ap rec ip i ce. Th is loca t ion has two appel lat ions , leleopu and holna .
1 2If the div iner p ries t
finds tha t the locat ions are im p roper, but dis covers a way of m aking them favorable , thenhouses m ay be bu i lt thereon . Should a house be bu i l t a t the foot of a knol l , w ith bluffs onone s ide , then the cha racter Of the loca t ion is the s am e as tha t of the leleopu. and holna .
Leleop u, thi s term ed un favorable house s itua t ion is1 2Holua . the nam e Of a S led and gam e therew ith inbas ed on the sup pos it ion that the sp i r its from the cl i ff s coast ing down hi l l ; a l so its runway, or p ath. Its ap pli
cou ld leap upon and too read ilv enter the dwel l ing to cat ion to a house located as described m ight be the fea rd 1 sp os ses s Its tenants . or pos s i b i l ity of its s l id ing down the hi l l , though i t
would not ap p ly to the next p a ragraph.
78 Fornand er Collection of Hawa iian Folk—lore.
But i f the front of the hous e is fa c ing towa rds the knol l or h i l l w ith the entrance turnedtowards the bluffs , the diviner p ries t w i l l s av :
“
The house is perfect , the reason for its
perfect ion being on account of its front turn ing towa rds the hi l l or knol l
9 . D I V I NAT ION O N THE HOUSE T IM BER
Suppos ing tha t the appea rance of the house is perfect and the loca t ion a lso perfeet, defects m ay be found in the m a in pos ts , or in the end pos ts . If faul tles s in all
thes e, the im perfect ions m ay be found in the p late p iece or perhap s in the t im bers
IO . D I V I NAT ION ON TH E ER ECT ION OF A HOUS E .
A s sum ing that the pos ts a re p laced in pos it ion ,the p la te p ieces la id on and tied
fas t, when it is found tha t the pos it ion of one of the pos ts is faul ty and the pos t is drawnout, then the p ries t w i l l say :
“
The house is defect ive ; the owner w i l l not rem a in longtherein beforehe goes away .
Of re- thatch ing a house. Suppos ing tha t a house has been thatched and the
owner finds tha t the thatch ing is defect ive and rem oves it, when the div iner p ries ts ees it done thus , he w i l l s ay :
“
The owner of the house w i l l not rem a in long therein before he goes away , som e one else becom ing the occupant thereof .
”But if a king be the
owner of the d ispa rted house the p redicticn w i l l have no bear ing ; it on ly a ffects thehouse of a com m oner .
I I . DEFECT IVE HOUSE FRAM I NG I N TH E OP I N ION OF THE D I V I N ER
Sup pos ing that the S ide pos ts of a house a re s tanding in th is w ise (F i gure 2 A ) ,and tha t the d iv iner p r ies t com es and finds the wa l ls of the hous e bui lt in that way. If
they a re pos ts for the front , then the p ries t w i l l say :“
There a re two defects to the ”hous ein the pos it ion of the row of pos ts ; one fault is in the lean ing pos t at the end , and m arked(d ) , and the other defect is in the p la te—beam , becaus e the door—p la te is not cut .
O f the lean ing pos t . The lean ing pos t pos it ion is faulty on account of the crookedbulge being toward the next pos t . If the bulging is on the outs ide near the tem poraryba ttens that would be a l i ttle better ; but the bes t way,
in the op in ion of the d iv iner, isto draw out the pos t a ltogether and rep lace it by another pos t S im i la r to the res t of the
pos ts wh ich were put up ,then it w i l l be wel l . Such pos ts , however, sha l l
-
not be drawn out
a t random w ithout referr ing it to the‘gods of the p r ies thood , tha t the error of such acts
m ay be pardoned . But i f allthe pos ts of -
sa id hous e are S im i lar to the lean ing pos t thenit is wel l . A house tha t is Cont inued in bu i lding as abov e des cribed , the owners thereofw i l l die.
O f the p la te- beam . If the p la te beam of a doorway is not cut,then the p ries t w i l l
s ay : The house is not good on account of the p la te for the doorway not being cut.
The nam e of a house m ade tha t way is ca l led a“
m a-nele”
(bier ) . But i f the p la te—beamfor a doorway be cut in the front (as in Fi gure 2 B ) , then it is wel l .mThis is on the ancient idea that the k ing can do no wrong ; a clear recogn it ion of one law for ruler and
another for hi s subj ects .
S orcery Pr ies thood in Olden Tim es . 79
A ina hoi na kuku lu ia kekahi ha le m a kc kum u o kekahi ahua, a he ano pa l i , m a
kekahi aoao, ala ila , hookahi no loina o ia kahua m e ka leleopu , a m e ka holua . A ka ,
ina ua hoohuli ia kc alo 0 ka ha le i luna o ke ahua a puu paha ,m e ka hoohuli ia 0 ka
puka kom o i ka pa l i , ala ila , e Olelo auanei ke kahuna ki loki lo : “
Ua m a ika i ka ha le ;” kekum u i m a ika i a i , 0 ka hul i ana o kc alo i ka puu, a ahua paha .
9 . K E K I LOK I LO ANA N O K A LAAU HALE .
Ina paha ua m a ika i ke kulana 0 ka ha le, a m a ika i pu m e ke kahua,a ia kekahi
hewa i kc kulana 0 na pou a m e na kukuna paha . Ina paha na m a ika i m a keia m au
m ea a pau ,a ia kekahi hewa 1 ka lohe lau . A 1 Ole i a a ia m a ka laau .
I O . K E K I LOK I LO ANA N O K E K UK ULU ANA 0 R A HALE .
Ina paha ua kuku lu ia na pae pou o ka ha le a paa ,kau na lohe lau ,
kauhilo ia a
paa , a ike ia ua hewa kc kulana o kekahi pou , a ki i aku e unuhi hou,ala ila c olelo aku
ke kahuna : Ua hewa ka ha le, aole e l iul iu ka m ea nona ka ha le i loko ,ala ila hele aku .
”
N o ka Wawahi Hou ana i ka Ha le. Ina paha na ako ia kekahi ha le a ua p aa a
ike ka m ea nona ka ha le ua ino ka ako ia ana , a wawahi hou ia , a ike m a i ke kahunaki loki lo e hana ia ana pela ,
ala ila,e olelo auanei ke kahuna
,
“
A ole e l iul iu ka m ea nona ka
ha le i loko, ala ila , e hele aku Oia m a kah i e, he okoa ka m ea nana e noho o loko.
”A ka ,
ina he a l i i a im oku ka m ea nona ka ha le i wawahi ia , ala ila , aole e p i l i ia loina m a ia
ano . .A ia wa le no 0 ka ha le 0 na m akaa inana ka m ea p i l i ia loina1 1 . K A HEWA 0 R A LAAU HALE M A K A I K E A R E K I LOK I LO
Ina paha penei kc ku ana 0 ka pae pou pa ia O kekahi ha le (Helu 2,A ) , a hele
m a i kc kahuna ki loki lo, a ike penei kc kukulu ia ana 0 ka pa ia o kekahi ha le, ina nae
he pae pou keia no ke alo, ala ila , e olelo auanei ke kahuna : Elua hewa O keia ha le m a
ke kulana 0 na pae pou ; a ia kekahi hewa m a ka pou hio m a kc k ih i, ( i hoa ilona ia i ke
d ) , a o kekahi hewa a ia m a ka lohe lau,nokam ea aole i Ok i ia ka lohe lau puka .
”
N o ka Pou Hio. Ua hewa kc ku ana a ka pou hio ,no ka hul i ana o ke kanahua
kekec m a ka aoao o kekahi pou . Ina m a waho ke kanahua kekec , m a ka p i l i kuahui ,ala ila m a ika i ik i . A ka
,0 ka pono loa i
“
ka m anao o kc ki lok i lo, 0 ka unuhi loa ,a kukulu
hou iho i pou ano l ike m e na pou e ac O ia kululu ana , ala ila m a ika i . A ole nae e unuhi
wa le ia ua pou la , kc hana Ole ia i m ua 0 na akua 0 ka oihana kahuna , i m ea e ka la ia a i
ka hewa o ia hana ana . A ka ,ina he ano l ike wa le no na pou a pau o ua ha le nei , e l ike
m e ka pou hio,ala ila ua m a ika i no. O ka ha le i hoom au ia kc kukulu ana m e ke ki i
m a la lo iho, ala ila , e pau na m ea nona ka ha le i ka m ake.
N o ka Lohe Lau. Ina c Oki ole ia ka lohe lau 0 ka wa puka O kekahi ha le, ala ila , e
Olelo auanei ke kahuna : A ole he m a ika i 0 ka ha le, o ke Oki Ole ia 0 ka lohe lau m a ka
wa puka ke kum u i ino a i .”O ka inoa 0 ka ha le i hana ia pela ,
he m anele. A ka ,ina
i Oki ia ka lohe lau m a ka wa puka 0 ka pa ia m a ke alo,e l ike m e ke k i i m a la lo iho,
(Helu 2,B ) , ala ila m a ika i , e l ike m e keia
Helu 2 , A . Helu 2 , B .K I I 2 ,
N a pou 0 ka ha le Hawa i i ; A , e bo i ke ana i ka hewa 0 ka kuku lu ana ; B , a m e ka pono 0 na
p aepae.
FIGUR E 2 ,Fram e work of an Hawa i i an house ; A ,
showmg defects In construct ion ; B , show ingp roper arrangem ent of supports .
80 Fornander Collection of Hawa iian Folk- lore.
I 2 . D I V I NAT ION FOR E N D POSTS A N D M AI N POSTS .
In Num bers 1 0 and 1 1 pos ts and beam p lates are ful ly exp la ined . Th is num berw i l l treat of end pos ts and m a in pos ts .
Defects in the pos it ion of a house alslo lie w i th the s ide pos ts and m a in pos ts . If
the pos i t ions of the end pos ts of a house are as in F i gure 3 A , and a d iv iner com es and sees
such pos it ion of the end pos ts , he w i l l s ay,i f a king happens to be the Owner of the
house : “
The pos it ions of the end pos ts nea r the m a in pos ts are defect i ve,
” because thetwo end pos ts adj acent to the m a in pos t are in oppos it ion to the m a in pos t , and the trueexp res s ion of the pos it ion m ade by the sa i d end pos ts is that som e of the king’s m en
w i l l rebel aga ins t him ,for, a ccord ing to the character of the house t im bers , the Center
pos t is the king . Suppos ing, however , tha t the end pos ts s tand as in F i gure 3B,the
p r ies t w i l l then m ake an i nterp retat ion of the rea l m ean ing of themE nd pos ts adja cent to a m a in pos t . The end pos ts wh ich are adja cent to the m a in
pos t in the pos it ion shown in the d iagram are not p roperly p laced ; they a re in a repentant
pos it ion . It rep res ents the end pos ts in a m ourn ing a tt itude, p red i ct ing the death of theowner of the house.
O f the end pos ts ( c ) and ( s ) , wh ich are adja cent to a m a in pos t. If the end
pos ts were p laced in the sam e m anner as the end pos ts ( c ) and ( S ) , the rea l interp retat ion is tha t those end pos ts ind ica te basenes s , a lways oppos ing and qua rrel ing , becausetheir pos it ion is tha t of contending one aga ins t the other. A nd i f pos ts were s tand ingin the pos it ion rep resented by (s ) and (w ) in the d iagram ,
thei r chara cter is the s am e as
that of the end pos ts adj a cent to the m a in pos t .
1 3 . TH E CONVEYANCE OF T IM BER TO THE S ITE OF ERECT ION
Suppos ing tha t the t im bers for a hOuse were cut and brought from the p lacewhere they were fel led and left at the p la ce intended for its erect ion ,
but the ground wasfound unsuitable, and the loca t ion thought to be appropriate had been p as sed !when the
t im bers were 011 the way down,as for exam p le : Nuuanu is the p lace where the t im bers
were cut ; sa id t im bers being brought down and left a t the sugar refinery , tha t beingthe ground intended for the bu i ld ing of the house, but being judged unsui table Peleulawa s chosen as the bes t loca t ion . If it was intended tha t the t im bers be taken ba ck to Pelcula ,
then the d iv iner p ries t wou ld s ay that the taking back of the t im bers was imp roper, and for tha t reason the loca t ion was ca l led A hole for the sand crabs .
” 1 6
In a
house erected under these c ircum s tances none of the occupants thereof would rem a ina l i ve ,
including the owners Of the hous e and others who m ight dwel l therein . The onlyth ing to do was that i f the m ateria l was brought in the m anner above s et forth
,and it was
thought that the locat ion where the t im ber had been left was unsuitable, and the locat ionwas changed to Peleula ,
a loca t ion supposed to be favorable, then the t im ber shou ld be‘The suga r refinery referred to was the Old cus tom s tream s j o in at Kukui ; nam ed a fter a l i za rd goddes s
house, a three s- tory cora l bu i lding which s tood belowQ ueei i s treet. at the foot of the new ly op ened Sm ithstreet . The s tructure wa s torn down in the water frontim p rovem ent Of 1 904.
l"Peleula is tha t sect ion of Honolulu between Nuuanu
and Fanoa s tream s from V ineyard s treet to where the
who was succes s ful ly wooed by Palikea , the sacred chiefof Koolau.
1 6
Sand crab hole : A s an ohilz i s hole is op en to all
dangers , so an im p roper house locat ion was term ed a
[no oli ili", the bui ld ing being open to attacks of s ick
ness . or other m is fortune.
82 Fornander Collection of Hawa iian Folk- lore.
taken back by way of Leleo to L iliha s treet , thence m ounta inwa rd unti l Peleula 0 1 1 the
seaward S ide wa s pa s s ed , thence to . Kaalaa ,thence aga in seawa rd to Peleula ; then it
would be wel l1 4 . OF THE D I V I NER PR I EST
A d iv iner p ries t was a very s acred person and would not enter a house tha t he hadp a s s ed judgm ent upon , a lthough the res tri c t ion was not on the owner of the house butupon h im sel f, “
for it is cus tomary tha t hous es wh ich were res tri cted should be releasedfrom the ban by supp l ica t ion to the gods of the p ries thood . A nd i f the p ries t who m adethe p red i ct ion entered the house that he had adjudged , he would die im m ed iately a fterp ray ing to the gods of the p r ies thood ; he w
‘
ould die sudden ly in one or two days a fterentering the house
,because the house was held under the p rayers of the p ries thood .
For tha t reason the div iner p ries t is h im sel f res tri cted from enter ing a house that hehad pas s ed judgm ent upon .
The entry of a house by a p ries t . S hou ld a d iv iner p ries t enter a house and 11 0
t i ce that it was defect ive, he would rem ark on the defects of the hous e he had not i ced ,then the owner of the house would tel l the p ries t to rem ove [such defects ] . A nd if an
other d iviner p ries t entered the house w ithout know ledge of wha t had been done by theother div iner p ries t through p rayers of the p ries thood ; and if he not i ced the sam e defectsreferred to by the other and rem arked tha t the house is defect i ve” ,
th i s p ries t would soonsurely die
1 5 . TH I NGS TO DO ON A CONDEM NED HOUSE .
A hous e wh ich wa s seen to be defect i ve, as m entioned in form er num bers aboutp ries thood ,
the p ries t shou ld com e and exerc ise in his Offic ia l capac ity .
Things to do. It was the duty of the d iviner p ries t to c leanse the ins ide of the housew i th the fi re 1 8 of the order of the p ries thood a t the s am e t im e, lana /ma , m aleaa (s pec iesof sm a l l fi sh ) , and banana p lants were brought. The div iner p ries t was to p repare everyth ing brought for cleans ing the ho '
use. P i gs and ch ickens were roas ted a s a s acrifi ce tothe god of the order . The p ries t, however, m us t perform som e S i gn ifi cant cerem on iesupon the p igs and ch i ckens before p repa ring and roas t ing them . A nd all thes e thingsdone for the hous e were for the purpose of c leans ing it by v i rtue of the power of the god
of the order of p ries thood .
D I V I N I NG OM EN S BY THE CLOUDS
Th is was one of the m os t p rofound accom p l ishm ents Of a div iner p ries t because hecould foresee the fortunes to be obta ined in com ing days , and a l so the death of a k ing andthe ap p roach of war . By the om ens in the Clouds cou ld be foreseen the app roach ings tranger. If the om ens in the c louds were observed in the even ing he wou ld p rophesy theth ings tha t he s aw and som e day it would com e to be fulfi l led .
Kaalaa , a sm a l l tract of land, at entrance of Fanoa Thi s cleans ing fi re of the p ries t was rather the cereva l ley. m on ies incident to the offerings which requ ired fire inthe ir p rep ara t ion .
S orcery Pries thood in Olden Tim es . 83
ka i , ala ila , e lawe aku i ka laau m a 0 o Leleo a m a ke A lanu i Liliha p 1 1 hou i uka , a ia a
ha la hop e i ka i O Peleula ,ala ila , e hele aoao aku a h ik i m a Kaalaa , ala ila illo hou i ka i
a hiki i Peleula,ala ila m a ika i .
1 4 . N O K E KAHUNA K I LOK I LO .
He kanaka kapu loa ke kahuna ki lok i lo, aole e kom o ik i i loko 0 ka ha le ana ihooiloilo a i
,aole nae no ka m ea ha le ka hookapu ana
, aka no ua kahuna ki loki lo la no ;
no ka m ea , he m ea m au i na ha le i hooiloilo ia , he hana ia m a ka pule ana i na akua 0
ka Oihana kahuna . A ina e kom o na kahuna nei nana i hooiloilo i loko 0 ka ha le ana ihooiloilo a i , ala ila e m ake koke no m ahOpe iho 0 ka pu le ana i na akua 0 ka oihana ka
huna . Hookahi , a elua paha la m ahope i11 0 o kona kom o ana, ala ila ,
e m ake koke no,
1 1 0 ka m ea ua paa ka ha le i ka pule no ka oihana kahunaA nola ila kc kahuna ki loki lo i hooka pu a i ia ia
, aole e kom o i loko 0 ka ha le ana
i hooiloilo a i .
N O kc Kom o ana o kc Kahuna i loko 0 ka Ha le. Ina i kom o kc kahuna ki loki loi loko o kekahi ha le , a ike O ia ua hewa ka ha le, ala ila , e Olelo no ke kahuna i ka hewa 0
ka ha le, e l ike m e kana ike ana . . A la ila na ka m ea nona ka ha le e Olelo e hana kc kahuna , ala ila hana m a na akua 0 ka oihana kahuna . A ina ua kom o m a i kekahi kahunaki lok i lo i loko 0 ka ha le m e ka ike ole i ka hana ia ana e kekahi kahuna ki loki lo m a ka
pule'
Oka oihana kahuna . A ina i ike i ka hewa i ike ia a i e kc kahuna m ua nana i hana ,
a hooiloilo ae, ua hewa ka ha le, ala ila , e m ake koke auanei ua kahuna la
1 5 . NA M E A E HANA A I 0 R A HALE I HOOILOILO I A .
O ka ha le i ike ia ka hewa e l ike m e 1 1 a helu m ua 0 ka oihana ki loki lo, ala ila e
hele m a i kc kahuna ki loki lo e hana m a ka oihana kahunaN a M ea e Hana a i . N a kc kahuna k i loki lo e puh i ia loko 0 ka ha le m e ke ahi 0
ka oihana kahuna ,a e lawe ia m a i ke kuap aa ,
ka m akaa, (he ia li ilii ) ka pohuli m a ia .
N a kc kahuna ki loki lo e hana i 1 1 a m ea a pau i lawe ia m a i no ka hana ana i ka ha le.
E ka lua ia ka puaa a m e ka m oa , i uku i ke akua 0 ka oihana kahuna . E hoa ilona m uanae kc kahuna ki loki lo i ka puaa a m e ka m oa ,
m am ua 0 ka hana ana , a m e kc ka lua ana
A o keia m au m ea a pau i hana ia no ka ha le, O ia ke ka la ia ana 0 ka hewa 0 ka ha le,m a ka m ana O ke akua 0 ka Oihana kahuna .
N O K E K I LOK I LO A N A I N A OULI 0 N A A O
O keia kekahi oihana ike hohonu a kc kahuna ki loki lo. N okam ea , he h ik i i kcki loki lo,
kc ike aku i ka wa iwa i e loaa ana i kekahi la ae, a he h ik i kc ike aku i ke a l i im ake
,a m e ke kaua . A he h iki ke ike ia m a 11 a ou l i 0 1 1 a ao ka m a l ih in i puka m a i . Ina
he ahiahi ka ike ia ana o kc ano 0 na opua , ala ila , e wanana m ua Oia no na m ea ana e
ike ai , a m a kekahi la e hooko ia a i .
84 Fornander Collection of Hawa i ian Folk- lore.
1 6 . ABOUT TH E FORTUNE- TELLER .
The fortune—tel ler was one of the m os t learned m en in the order of p ries thoodHe was s im i lar to the di v iner p ries t in som e res pects , and in the rel igious cerem on ies ofthe order their dut ies were a l ike. Fortune—tel l ing cons is ted of dis cerning the character ord is pos it ion of a person , whether he be r i ch or poor, s t ingy or benevolent , w rath ful or a ifectiona te, m is ch ievous or of quiet dem eanor . A llthe cha racteris t i cs of a person ,
and all
that he does the fortune- tel ler could revea l , exa ctly as he w i l l in fact do .
I NTER PRET I NG TH E CLOUD OM EN S .
Only in the evening could the om ens in the c louds be interp reted , a t the t im e
tha t the sun was about to set ; that was the t im e when the om ens in the var ious da rkclouds could be observed . Th is wa s m ore not i ceable in the even ings of Ku , when the
c louds were m ore cons p i cuous and these were the even ings when those who des ire m ightlearn [thereof ] .
OF A FORTUNE OM EN CLOUD .
Suppos ing that a c loud s tood in the form of a m an as though hold ing a pa rcel in hishand a s shown in F igure 4A . If the fortune- tel ler or weather p rophet noti ced that “
a
cloud s tood a s a m an in this form and i f the pa rcel cont inued to be in the hand unt i l thec loud dis appeared , then the fortune—tel ler would s ay :
“
N o fortunes w i l l be rece ived on them orrow ( i f the observa t ion was in the
On the other hand,i f a cloud s tood as in F i gure 4B, and was thus Observed , then
the fortune- tel ler would say :“ Fortune w i l l be recei ved 0 1 1 the m orrow i f not brought
in then it w i l l be found 0 1 1 the way.
’
If there were severa l c louds in the form of sa i dF i gure B then the day would be m os t aus p i c ious .
In the s am e m anner, i f a cloud resem bl ing a canoe or canoes was s een in the evening,canoes would surely appea r the next day. If a cloud was in the formof an oblong
or coffin - l ike box , a corpse would be s een the next dav .
FOR ETELL I NG BY A WEATHER PROPHET OF A TEM PEST OR A CALM
Suppos ing that every day was tem pes tuous for a long period , ra inya nd w indy perhap s , then the wea ther p rophet would look up to the s tars ; i f they did not tw inkle but rem a ined. s teadfas t , the wea ther p rophet would s ay :
“
A ca lm w i l l p reva i l . Tom orrow
good wea ther w i l l s ett le down , and on the fol low ing day the ca lm w i l l begenera l .” In
the s am e m anner i f ind i ca t ions of a ca lm were Observed in the clouds , or in any other obj cet in the heavens , the weather p rophet
’
s exp lana tion about it woul d be the s am e as tha tof the om ens of the s tars .
The serv ices of cloud interp reters and weather tat ions speaks for thei r observ ing facul t ies . Kaopulu
p rophets , as w ill be seen ln thi s d i v i s ion. were in fre pu lu ,the p rophet
-
p riest of Wa im ea , Oahu, wa s one ofquent dem and and requi red the p ries t to be a close the m os t fam ous , whose p red ict ions from cloud om ens
wea ther observer to d i st ingu i sh, am ong the forty- five of the overthrow of Kahahana by Kahek ili,though it
or m ore cloud- s igns Of thei r category, the om en to fit cost him his l i fe, nevertheles s . cam e true .
the inqu i ry. That som e becam e expert in thei r interp re
86 Fornander Collection of Hawa iian Folk- lore.
I 7 . O N E W A Y OF FORETELLI NG TH E WI ND .
Sup pos ing tha t the Kona was the p reva i l ing w ind for som e t im e, about a m onthor m ore in durat ion ; if the p rophet d is cerned that the heads of the clouds leaned towardthe eas t he would rem ark : “
The Kona w ind is about to subs ide ; tom orrow the regularbreeze ( eas t w ind ) w i l l return a s heretofore.
”In l ike m anner i f the regular breeze, or
a genera l ca lm was p reva i l ing , and the weather p rophet p erceived that the pos it ion Of the
c louds was inausp i c ious , that the heads of the c louds leaned towa rd the wes t , or to thesouth , he would obs erve : “
The Kona w ind is about to set. in ; thedays w i l l not be m anybefore it com es .
”A s the appearance of the om ens in the clouds , so woul d the weather
prophet ( N anauli ) interp ret .
FORETELLI NG A GR EAT STORM ; WI NDY OR RAI NY
Sup pos ing that a genera l ca lm had p reva i led over the land for som e t im e,and had
so cont inued for nearly a yea r,or perhap s s ix m onths ; and i f the weather p rophet s can
ned the heavens and s aw that they were th i ckly covered w ith wh ite clouds , and spottedl ike a wh ite- spotted dog,
such spotted clouds was ca l led a hoh ane board .
” When the
clouds are seen in such a cond it ion the weather p rophet would Observe :“
A tem pes t w i l la rise and its dura t ion w i l l be as long as the ca lm had p reva i led
OF TH E STAR S .
The character of a com ing tem pes t could be dis cerned through the s ta rs . If the
tw inkl ing of the s tars was obs erved during a genera l ca lm the weather prophet wouldsay :
“
A tem pes t is near ; the s ta rs are tw inkl ing .
”The auguries in th is a re the sam e
as are those of the konane board .
1 8 . OF A TEM PEST A T S E A
A weather p rophet’
s interp retat ion of the om ens for a land tem pes t was different from the om ens for a tem pes t a t sea . If there was genera l ca lm nes s on the oceansom et im es , the sea s im p ly qu iet , and i f the wea ther p rophet found that the cloudswere hinano wh ite, and the borders of heaven"
s eem ed to heave tum ultuous ly , the evening clouds vying w i th each other
,and the dark clouds ga thered a t the top of the m oun
ta ins , then the weather prophet would s ay :“
There w i l l soon be h igh surf , because thec louds v ie w ith each other. In case the weather p rophet saw that these p rem on it ionsa s m entioned above, were apparent in the c louds
,and ocean- going canoes were to leave
a t that t im e, then the p rophet cou ld forewa rn the ocean—going peop le to wa it , and those
who were fam i l ia r w i th the cus tom s of the order of p ries thood would abide by the ins tructions of the wea ther prophet.
1 9 . OF TH E IIE A LI N G PR I ESTS .
There were va rious clas ses Of hea l ing p ries ts known in Hawa i i , of d i fferent denom ina tions accord ing to their offic ia l t itles , wh ich were d iv ided as fol lows : Hea l ing
mHinano, the creamy whi te blossom s of the p andanus . The hor i zon was the border of heaven to a Hawa i ian.
S orcery P ries thood in Olden Tim es . 87
I 7 . R E R A H I A N O 0 R A K I LOK I LO A N A N O R A M AR AN I
Ina paha he Kona ka m akan i m au e pa ana i kekahi m anawa,he m a lam a a he
m au m a lam a paha ka pa ana . A ina e nana aku ka nananl i a ike e hina ana kc poo 0
na opua i ka h ik ina ,ala ila
, e olelo auanei ka nanauli : He m a l ie koe 0 ka m akan i Kona ,
apopo e 11 0i m a i ka m akan i m au (m akan i h ikina ) e l ike m e m am ua
Pela hoi , ina 0 ka m akan i m au ka m akan i e pa ana i kekahi m anawa , a i ole iahe m a l ie wa le no
, a ina e nana aku ka nananl i , ua inoino ke kulana 0 na opua , a ua
h ina aku paha ke poo 0 na opua i kc kom ohana,a i ka hem a paha , ala ila , e olelo auanei
ka nanauli : He pa koe 0 ka m akan i Kona,aole c l iul iu na la c koe h ik i m a i . E l ike
me ka oul i 0 na ao Opua , pela no kc k i loki lo lan i (nanauli ) e hoakaka a i
K E K I LOK I LO ANA N O KA I N O NU I ; H E M AKAN I A UA PAHA .
Ina paha he m a l ie wa le no ka a ina i kekahi m anawa,a na aneanc m akah ik i
, a
hapa m akah ik i paha ka m a l ie ana ; a ina e nana aku kc ki loki lo lan i,a ike ia ka lan i ua
uhi paapu ia e na ao keOkeO , ua ano kikokiko m a i m e he i l io kikokiko keokeo la, ua kapa
ia ua ao kikokiko 1a ,he papa kouane. A ike ia pela kc ano 0 na ao, ala ila ,
c oleloauanei ka nanauli k i loki lo lan i : E ino auanei , e l ike m e ka loihi 0 ka m a l ie ana
, pelano ka loihi 0 ka m anawa c ino a i
N O N A HOR U
M a na hoku e ike ia a i ke ano 0 ka ino e h ik i m a i ana . Ina e ike ia ka im oim o
ana 0 na hoku i loko 0 ka m anawa m a l ie nui , ala ila ,e Olelo auanei kc ki loki lo lan i : He
ino koe, ke im oim o nei i 1 a hoku . Ua l ike no ke ano 0 na loina o keia m e ka papa
komane.
1 8 . R A I N O M A R A M OANA .
He okoa no ka hoakaka ana a kc k i loki lo lan i i na oul i 0 ka ino m a ka a ina , a
he okoa no ka hoakaka ana i na oul i 0 ka ino m a ka m oana . Ina he m a l ie wa le no ka
m oana i kekahi m anawa ,he ka i m ake wa le no
,a ina e nana aku kc k i lok i lo lan i , ua
h inano keokeo m a i na ao, a okupukupu inoino m a i na kum u lan i , a kuce na Opua , a
paul i eleele m a i na ao i ka p iko 0 na m auna . A la ila , e olelo auanei ke k i loki lo lan i : “
He
ka ikoo koe, no ka m ea , ua kuce na Opua . Ina e ike ke ki loki lo lan i ua ike ia na oul i 0na ao e l ike m e ka hoike ana maluna , a ina he m au waa holo m oana ia manawa ,
ala ila ,
e h ik i no i kc k i loki lo lan i ke p apa m ua aku i ka poe m ea holo m oana e kaohi . A 0 ka
poe i m aa i ke ano oihana kahuna , e hoolohe no lakou i ka ke ki lok i lo lan i .
1 9 . N O NA KAHUNA LA PA A U
He nui i i a ano 0 na kahuna lapaau i Olelo ia m a Hawan nei , he m au m abeleokoa ko lakou a m e ko lakou inoa kahuna . A penei ka m ahele ana 0 na inoa . He
88 Fornander Collection of Hawa i ian Folk—lore.
p ries ts , m a s sage p ries ts , ances tra l god p ries ts and p ries ts of wandering sp ir its . A llthesep ries ts had d ifferent ca l l ings som e were ap p ropr ia te, wh i le the ca l l ings of others werenot so,
a lthough the pr ies ts of th is clas s were learned in their p rofes s ions
SER VI CES OF A M ED I CAL PR I EST
Before a m ed i ca l p ries t com m enced to perform his dut ies , he did not operate on
the s i ck w ithout fi rs t seeing a S ign . A ga in,i f he did not cas t lots before he wa s ca l led
upon by the fr iends of the S i ck,it was becaus e he was a lready aware of it , and a fterwards
was app rised by the p ersons W 11 0 ca l led upon him ,becaus e there were excep t iona l S igns
through whi ch the m ed i ca l m an would be app rised , whether the p at ient wou ld l ive or die,
p rov id ing the spec ia l s i gns were ap p l i cable to the com p la int ; thus : When a m edica l m an
is ca l led upon to v is it a pa t ient , one who m i ght then be in a p recarious condit ion ; i f theca l ler cam e to the house of the m ed ica l m an and s a id : I have ca l led upon you to com e and
adm in is ter unto Punikauam oku, who is in a very crit i ca l s tate ; the day m ay not close
before dea th occurs .
" During the t im e tha t the ca l ler was ta lk ing of the condit ion of
the pa t ient , i f the m ed i ca l m an happened to be eat ing his m ea l he woul d s ay : He w i l lnot die, [though ] he is rea l ly s i ck . Had you arr ived wh i le I was not eat ing, then deathwou ld happen . But no ! You cam e wh i le I wa s eat ing , w ith the ca labash Open ,
therefore the ca laba sh d isavows the i l lnes s of Punikauam oku , GO back ; I w i l l com e later.
”
Such wou ld be the rep ly of the m ed i ca l m an
Wh en the m edica l m an arri ved a t the pa t ient’
s p lace, through his being ca l led upon ,
he wou ld not Offer m edic ine a t the outs et , but in order that his Operat ions on the pat ient m ight be s trengthened and ful ly unders tood he wou ld draw lots in such m anner
as he thought was p roper, and if it agreed w i th boldnes s to adm in is ter unto the S i ck , thenhe would do so. A nd i f the draw ing indicated the inapp ropria tenes s of his adm in is teringunto the pa t ient , the m ed i ca l m anWould tel l him
,s ay ing : “
I cannot cure you ; seek anotherhea ler : had it been a ccord ing to m y draw ing I would venture to Operate on you.
”
On the other hand , i f a m ed ica l m an had been ca l led upon to vi s it a pa t ient ,and the ca l ler a rri ved wh i le the m ed ica l m an or other person wa s cooking food ; or i f them ed i ca l m an was p resent a t the t im e the oven was being p repared , or hea t ing ; then them ed i ca l m an wou ld rem ark , a fter he had been app rised of the nature of the com p la int bythe ca l ler : “
Yes,s i ck indeed ! I cannot cure him ,
I'
m a fra id . If you had not spokenunt i l a fter the oven was covered there would be no danger ; wh i le you we
‘
re ta lk ing of thepa t ient I was firing the oven , therefore he w i l l surely die.
”Th is was the second of the
spec ia l d is closures given to m edica l m en
Should these S pec ia l s igns be had at home,other s i gns would be m et w ith on the
way. A s the danger was s een a t hom e through spec ia l s igns , SO would the danger on
road be conveyed through excep t iona l S igns .
2 0 . CUSTOM ARY ”
S I GN S OF THE PR I E STI—IOOD RELAT I NG TO M ED I CAL M E N
In the foregoing section spec ia l om ens were shown ,but not all. In th is sect ion
cus tom ary s i gns w i l l be given in ful l . Many and num erous were the cus tom ary s ignsrela t ing to the p ries thood , and in those s igns were ind i ca ted righ t and wrong , danger,fortune and need .
9 0 Fornander Collection of Hawa iian Folk—lore.
“
O f a canoe dream . Th is wa s one of the unfavorable s igns rela t ing to the sub~
j cet of hea l ing by som e peop le. If a m edica l m an thought of going to trea t a pat ient, i fhe had been ca l led upon on the p rev ious day and had resolved to .go and hea l the person for whom he was ca l led , if he had a dream the n ight before in wh ich he s aw a canoe,the m edica l m an would say :
“
It is not proper for m e to go,because there was an un favor
able dream in the n ight .
”Th is was a cus tom ary S i gn am ong th is peop le from anc ient
t im es to the p resent day,and it is not known when these s igns w i l l pas s away in the fu
ture.
Th is om en d id not perta in to the office of hea l ing on ly , but a lso to other ca l l ings ofthe peop le. It perta ined to the offices Of a m ed i ca l m an
,to
"
agri culture,to fi sh ing
, and
other l ike voca t ions , for, i f a m an had intended on a p rev ious day to go fi sh ing, w ithfthe
hope of ca tch ing som e fi sh, and had m ade all his p reparat ions for SO doing , and dream tthe n ight before an unfavorable dream ,
then the person who m ade such p repa rat ionsfor fi sh ing could not go,
becaus e there wa s an un favorable dream in the n ight . So
wou ld a person who had hoped to ga in persona l benefi t through som e vocat ion,i f he had
a canoe dream a fter m ed i ta t ing on his expected ga in ,then he wou ld not succeed in his in
tent ions .
2 1 . ANOTHER I NTER PR ETAT ION OF A CANOE DREAM
Suppos ing tha t a person was occup ied in p leas ant reflect ions w ithout any thoughtOf being undu ly arres ted
,but such person was sus pected of being a crim ina l or an of
fender, and as such was sent for and brought before the king, or landlord perhap s , i f hehad a canoe dream the n ight before being brought before the king , then such person sus
pected of being a crim ina l or offender wou ld s ay :“
I w i l l not be in danger, becaus e a
canoe dream was had in the n ight , for death lurks in the day, but the n igh t contradi ctsit.
”
Suppos ing a person was som et im es m ed ita t ing , w i th hopes on ly , tha t he had grea tlaw ful p r iv i leges , th inking tha t he would not be condem ned for the offense that he wascom p la ined of before the king , or judge perha p s , and he had a canoe dream in the n ight,then the favor would not be Obta ined by him before the p lace of judgm ent . A nd i fthese om ens were fi rs t revea led to such a person ,
other s i gns of a l ike nature wou ld a lsobe not i ced
2 2 . ANOTHER VER S ION OF A CANOE DR EAM .
Canoe dream m eans a canoe a s seen in a dream . If a canoe was seen in a
dream and one actua l ly boarded it ; or i f one s aw a canoe com ing toward or going fromhim ; or a canoe on dry land ,
alla re rela ted to the canoe dream . Canoe dream s are of
two d iv is ions , favorable and unfavorable. (The unfavorable div is ion of the canoe dreamhas a lready been exp la ined . ) The persons , however, who were accus tom ed to thi som en of the office of hea l ing did not a ltogether agree upon its interpreta tion . To som e
1 canoe dream was aus p i c ious and benefi c ia l, p rovid ing it rela ted to p roperty .
2 3 . A FAVORABLE CANOE DR EAM .
If in a s leep a canoe dream occurred and the a ctua l hand l i fting and launch ing of acanoe or canoes from land into the sea and loading it w i th freight unt i l it wa s fi l led took
S orcery Pries thood in Olden Tim es . 9 1
ka p i l ik ia ,ka loaa a m e ka nele . O ka m oe waa . O keia kekahi 0 na hoa ilona 0 ka
m a ika i ole, i kc kulana lapa au a kekahi poe e ae . Ina i m anao kekahi kahuna lapaaue hele e lapaau no kekahi m a i , ina nae ua k i i ia m a i paha i kekahi la c ae. A m anao ua
kahuna nei e hele e lapaau i ka'
m a i i k i i ia m a i a i,a ina e loaa ka m oe uhane i ka po iho,
a he m oe waa nae ka m ea i loaa i ka pO , ala ila , e olelo auanei ke kahuna .
“
A ole e ponoke hele no ka m ea ,
he m oe waa ko ka po.
”O keia hoa ilona
,he hoa ilona m aa m au keia
a pun i keia lahui m a i kinohi m a i a h ik i i keia m anawa . A ole i ike ia ka m anawa e pau
a i keia m au hoa ilona m a keia hope aku .
A ole keia hoa ilona i p i l i wa le no ka oihana lapaau , aka, ua p i l i 1 1 0 kekahi m au
Oihana e ac e p i l i ana i kc kanaka . Ua p i l i i ka O ihana kahuna lapaau,ka oihana m a
hia i , ka oihana lawa ia , a m e na oihana l ike e ae e p i l i ana i keia m au oihana . N O ka
m ea ,ina e m anao m ua ke kanaka i kekahi la okoa e hele i ka lawa ia m e ka m anao e loaa
m a i na ia , a na m akaukau m ua paha no na lako e lawa ia a i, a ina e loaa ka m oe waa i ka
pO iho, ala ila ,aole e h ik i i ua m ea nei i hoom akaukau no ka lawa ia ke hele, no ka m ea
,
he m oe waa ko ka po. Pela no kc kanaka c m anao ana no kekahi oihana paahana , e
m anao ana e loaa ia ia kekahi pom a ika i nona, a ina he m oe waa ka m ea i loaa ia ia m a
hope iho o kona m anao ana ia m ea , ala ila , aole no O ia e hik i no kana m ea i m anao a i
e loaa he pom a ika i nona .
2 1 . R E R A H I A N O 0 K A M OEWA A
Ina e noho ana kekahi m e ka m anao m a ika i wa le no,m e kona ike Ole i kona m ea
c hoopaa wa le ia m a i a i . A ka , na m anao wa le ia aku ua kanaka la he p io a lawe ha lapaha ,
a m a ia ano, na ki i ia aku Oia m a kona anO lawehala , a lawe ia i m ua O kc a l i i , ahaku a ina paha . A ina ua loaa ia ia ka m oe waa i ka po iho,
m am ua o kona lawe iaana i m ua o kc a l ii . A la ila , e olelo auanei ua m ea la i m anao ia he p io, a lawehala paha ,
“
A ole'
au e p i l ik ia ana , no ka m ea,he m oe waa ko ka po ; no kc m ea ,
he make ko ke ao,
a ke hoole m ai nei ka po.
”
Ina paha e noho ana kekahi m ea a he m anaolana wa le no kona i kekahi m anawa
he pono nui kona ,m e ka m anao ana
,aole O ia e hoahewa ia no ka hewa ona i hoop i i ia
a i i m ua o kekahi a l i i , a lunakanawa i paha . A ka,ina he m oe waa ka mea i loaa ia ia
i ka po,ala ila , aole no e loaa ana ka pono nona i m ua O kah i nana e hoahewa m a i . A
ina hoi ua ike m ua ia keia m au hoa ilona i kekahi m ea, pela no e p i l i m a i na hoa ilona e
ae c l ike ana m a keia ano.
2 2 . K A HOA K A K A ANA I K E K A H I A N O 0 K A M OE WA A
O ke ano 0 ka m oe waa ,he waa no ia i ike ia m a ka m oe uhane. Ina he waa ua
ike ia m a ka m oe uhane ana ,ina ua cc m aol i i luna 0 ka waa ,
ina ua ike a-ku he waa
e holo m a i ana , a c holo aku ana , a he waa e kau ana i ka m a loo, ua p i l i no ia i ka m oe
waa . E lua no m abele ana 0 ka m oe waa ,he m oe waa wa iwa i , a he m oe waa wa iwa i
ole. (Ua hoakaka m ua ia nae kc ano 0 ka wa iwa i Ole 0 ka m oe waa . ) A ole nae he
l ike loa ka m anao 0 na kanaka m aa m a keia hoa ilona 0 ka Oihana kahuna . I kc kulanao kekahi poe, he m a ika i no ka m oe waa ,
a he wa iwa i no,ke ku nae ia m oc waa i ka
wa iwa i .2 3 . R E R A H I M OE WA A WAIWAI .
Ina i loaa kekahi m oe waa i loko 0 ka m oeuhane ana ,ina , na hapa i m aol i na
l im a i ka waa , a m an waa paha m a i ka a ina aku a lana i loko o ke ka i , a hooili i ka
9 2 Fornander Collection of Hawa i ian Folk—lore.
p lace, then the p erson having such a dream wou ld Obta in som e ga in . Th is benefi tfrom the canoe dream did not
,however, occur excep t to him who was accus tom ed to it .
It is the sam e w ith allother s i gns S poken of in th is h is tory on the om ens of the p r ies thood . . In the Observance of the canoe dream the peop le d id not all agree on its interp reta tion ,
s om e bel iev ing in one th ing and som e in another. But to those who were fam i l iar w ith it , the occurrence Of a canoe dream resulted in the non - fulfillm ent of the
th ings grea tly des i red .
2 4 . AN ADVER SE S I GN I N TH E PR I ESTHOOD
Cros s ing the hands in the back was one of the s igns of advers ity in the th ings thata person greatly des ired for his benefi t and p rosperity . If a person intended to go to
a p la ce w ith the hope of obta in ing tha t wh i ch he had greatly longed for, if he m et thisS i gn 011 the road then he had reason to doubt the p rop riety of journeying on ,
and that hehad better return . If
,however , he shou ld m eet th is S ign tw i ce on his way,
then histhought about advers ity van ished , the fulfi l lm ent of the w ish on ly rem a ined , w ith
'
no
reason for doubt and return ing back to the house. Cros s ing the hands in the backwas a recogn i zed om en by the p ries thood , from the earl ies t days to the p res ent t im e.
5 . OF CROSS I NG THE HANDS I N TH E BACK .
If a m edica l m an m et one w ith hands cros sed in the back wh i le he was on the
way in the interes t of his p rofes s ion ,he wou ld say :
“
I can not cure the pat ient .
” Doubtwou ld then com e in ,
result ing in his return ing hom e. If he cont inued on to the pat ient’
s
house, then he wou ld not trea t him ; the onlv th ing for him to do was to tel l the pat ient"
I cannot trea t you .
“
Supp os ing tha t a m ed ica l m an knew of a com p la int , one tha t he knew cou ld becured , being wi th in the range Of his pos s ible cures , and if som e one wa s sent to Obta inthe m edi c ine for the s i ck by order of the m edica l m an
,and whi le 0 1 1 his errand Shou ld
m eet a m an 01 1 the road w ith his hands cros sed behind his ba ck , the mes senger wou lds ay :
"
I can not go to get the m edic ine .
"
If he m et tha t bad om en, yet w ith tha t know l
edge, went to get the m edi c ine when he retur ,ned he would not h ide the inc ident ex perienced but wou ld revea l it to the p ries t . When the p i ies t heard of this advers i ty he wouldrem a rk : The com p la int w i l l not be rem ed ied by the m edic ine ; the a i lm ent is d ifferentand the m ed i c ine is d ifferent
2 6 .ANOTHER I NTER PR ETATION OF CROSS I NG THE HANDS .
Cros s ing the hands beh ind the ba ck is Of two kinds ; the cros s ing of the handsby
som e other p erson s een on the road , and the cros s ing of the hands by a person h im sel fwh i le wa lk ing ; thes e both have the sam e m ean ing in their interp reta t ion
OF A PER SON CROSS I NG TH E HANDS To H IM SELF
The cros s ing of the hands Shown here is not qu ite s im i lar to those a lready m en
tioned . The interp reta tions of the om ens were a l ike in som e th ings and d ifferent in
9 4 Fornander Collection of Hawa i ian Folk—lore.
others . There were, however, two parti cula r c ircum s tances to wh ich th is cros s ing of
the hands app l ied ; it apperta ined e ither to p rivation , or to the affl i ct ion of the person cros sing the hands . The adep ts and those a ccus tom ed to the know ledge of the p ries thoodexp res s thei r interp reta t ions as fol lows : If a person was wa lk ing a long
,and wh i le
doing so on the road cros s ed his hands beh ind his back w ithout a reason for so doing,then
the p ries t of the order of p ries thood wou ld s ay :“
You w i l l be found gu i lty for the offensetha t you were com p la ined of , because there was no cause for your cros s ing your handsbeh ind your back .
”If a person had hopes to h im sel f tha t he wou ld be exonera ted before
a court wh ich m ade the com p la int , or by any m an,and i f the cros s ing of the hands hap
pened through h im self wh i le on his way,then v ind i ca t ion would not be Obta ined by him ,
because the om en s tood for condem nat ion .
ANOTHER FORM OF CROS S I N G THE HANDS
If a person was cl im bing a p rec ip i ce and had reached a grea t height , i f he cros sedhis hands a t tha t t im e, then the act did not apperta in to the om ens of the p ries thood , beings im p ly the resu lt of fa tigue in cl im bing ; and i f an old m an or old wom an was
“
seen cros sing the hands , Old age wa s accounted as the cause of such act . It was not app l icableto the S i gns of the order of p ries thood . If the person who cros sed the hands happenedto be a s i ck ly person ,
the act was due to his weak cond it ion ,and d id not ap p ly to the S igns
of the order of p ries thood . It is the sam e w ith other th ings Of l ike na ture.
2 7. OF A ON E—EYED PER SON .
This was a know ledge of cus tom a ry S igns rela t ing to the p ries thood , the p r inc ip lesand interp retat ions are the s am e as the form er s igns . For i f a person thought tha t he hada p rofit , a great p riv i lege perhaps for
’
him self,by t ravel ing, or else in som e way he had
reason to hope, if he m et a one—eyed m an 0 1 1 the road wh i le thus going,the p ries t
woul d rem ark : “
It is im pos s ible for him to go where he had hoped ; no great p rofi itwould be obta ined by him
,because he m et a one—eyed m an . If a s econd one—eyed
m an was encountered on the road , or m ore perhap s , then the augury of advers itywou ld not ap p ly in. that ca s e, because the end of want had pas sed by ; i l l luck had van
ished . A s the s igns were rela ted to allp rofitable callings s o was this know ledge rela ted tothe s igns of the order of the p ries thood .
2 8 . CALLI NG FROM BEH I ND
Th is a lso was a recogn i zed om en of the order Of the p ries thood rela ting to un
favorable and other s igns a s s et forth in form er num bers . If a person had very greathopes that he would der i ve a great benefi t by travel ing as he had a lready p lanned ,
and i fhe wa s ca l led by s om e person from beh ind , then the p r ies t would s ay :
“
It is un favorable,and no benefit w i l l be obta ined ,
becaus e of the ca l l from beh ind .
”I f a person was go
ing where he though t he wou ld Obta in a bles s ing or a grea t benefit , i f he was not ca l ledfrom beh ind ,
his trip was cons idered wel l and benefi c ia l .
S orcery P ries thood in Olden Tim es . 9 5
ana nae i na oul i , ua l ike m a kekahi m au m ea , aole l ike m a kekahi m au m ea . E lua nae
ano 0 ka p i l i ana o ke ia Opeakua ; 0 ka p i l i i ka nele i ka pom a ika i,a 0 ka p i l i i ka p i l ik ia 0
ka m ea nona ka Opeakua . I ka nana ana 0 ka poe ike, a m aa hoi m a ka ike 0 ka Oihana
kahuna penci : Ina e hcle ana kekahi kanaka m a kona hele ana m a kc a lanu i a opeakua
wa le iho,m e kc kum u ole O ia Opeakua ana , ala ila , e Olelo auanei kc kahuna 0 ka oihana
kahuna,E p i l ik ia ana oe no kou hewa ,
ina he hewa kou m ea c hoop i i ia a i , no ka m ea,
aole he kum u O kou Opeakua ana .
”Ina e m anaolana wa le ana no kekahi ia ia e pono
ana oia i'
m ua 0 ka aha nana i hoop i i , a i ole, e kekahi kanaka paha ; a i loaa ka Opeakua
nona ponoi iho m a kona hele ana , ala ila ,aole no c loaa ka hoaponoia nona ,
no ka m ea ,
ua ku i ka hoa ilona e hoahcwa ia a i O ia .
K E K A H I A N 0 0 K A OPE A KUA .
Ina no e p i i ana kekahi kanaka i ka p a l i a na oi 11 a m i le a em i m a i paha ka p i i anai ka pa l i , a ina e opea/end Oia ia wa ,
ala ila ,aole i p i l i ia Opeakua m a ka hoa ilona 0 ka
Oihanakahuna ,na p i l i no ia Opeakua no kona m aluhiluhi i ka pa l i . A ina he elem aknle
a lnah-ine‘
paha ka m ea i ikeia c opeakua ana nona iho, ala ila , no kona elem aknle a m e
kona lnahine no ia Opeakua ana . A ole ia e p i l i ia opeakua m a ka hoa ilona O
'
ka O ihana
kahuna . A ina no he m ea m a im a i ka m ea i Opeakua ala ila no kona m a im a i no ia op eakua
ana , aole e p i l i ia no ko ka Oihanakahuna hoa ilona . Pela 11 0 i na m ea l ike a pau .
2 7 . N O R A M A K A PA A .
O keia kekahi O ihana ike 0 na hoa ilona m aa e p i l i ana i ka oihana kahuna, ua l ike
na'
loin'
a a m e i 1 a wehewehe ana m e na hoa ilona m ua . N o ka m ea,ina i m anao kekahi
kanaka he pom a ika i kona m a ka hele ana ,a he pono nui paha nona
,a i ole, na m anao
lana wa le aku m a kekahi ano c ac paha . A ina c loaa ia ia kekahi kanaka m akapaa m a kca lanu i m a ia hele ana , ala ila e olelo auanei ke kahuna ,
“
A ole e h ik i kc hele m a kah i im anaolana a i
,aole e loaa he pom a ika i nui nona
,1 1 0 ka m ea
,ua halawa i m e ka m akapaa .
”
A ina i p a lua ka loaa ana 0 ka m akapaa m a kc a lanu i , a oi aku paha ,ala ila , aole c p i l i
ka hoa ilona no ka nele m a ia ano ,no ka m ea , ua ha la ka p a lena 0 ka nele, ua pau ka
paoa . E l ike m e ka p i l i ana 0 na hoa ilona i na oihana loaa a pan , pela no e p i l i a i keiaOihana ike ia m au oihana hoa ilona 0 ka Oihana kahuna .
2 8 . N O R E K A H E A KUA IA
O ke ia kekahi hoa ilona ike o
'
ka Oihanakahuna e p i l i ana i ka m oewaa a m e i1 a
hoa ilona e ac i hoakaka ia m a i1 a helu m ua . Ina he m anaolana nui loa k07 261<a l1 i kanakahe pono nui kona m a kona hele ana e l ike m e kana m ea i noonoo m ua a i , a ina i kahca ia m a i e kekahi m ahope, ala ila ,
e olelo auanei kc kahuna ,
“
O ka m oewaa iho la 11 0 ia ,
aole e loaa kc hele,1 1 0 ka m ea
,ua kahea ia m ahope.
"
Ina c hele ana kekahi m a kah iana i m anao a i , hc
'
pom a ika i , a he pono nu i kona ,a ina aole Oia e kahea ia m ahope m a i
ala ila, ua m a ika i ia hele ana
,a wa iwa i no hoi .
Fornander Collection of Hawaiian Folk- lore.
PR ECAUT ION S AGA I N ST BEI NG CALLED FROM BEH I ND.
On s ta rt ing to m ake his intended trip , w ith the hope Of Obta in ing a grea t bles s inghe should fi rs t p lan w ith care to p revent his being ca l led from beh ind . He should dothus : When he s ta rts forth he should be very ca refu l of those Whom he saw ,
i f they wereold a cqua intances . Then he m us t fi rs t com e up to those he m et and tel l them his des t inat ion, and all else perta in ing to him or them ; and on lea v ing
,fi rs t bid them fa rewel l ,
and depart. Tha t Wa s the only way to p revent a ca l l from beh ind . But i f ca l led back bythose he fi rs t m et then it wa s indeed an un lucky trip .
2 9 . OF M EET I NG A HUNCHBACK
Meet ing a hunchback 01 1 the road was one of the om ens of the p ries thood indicating des t itut ion and want . If a person was going to where he expected to obta in a great
bless ing or a benefit,i f he m et a hunchback on that trip the p r ies t would say :
“
Th isis a m os t unfortuna te trip ; better return ; noth ing w i l l be ga ined by going on because an
un lucky hunchback was in the road .
”The hunchba ck m et w i th on such a trip was ca l led
a halza ilna hunchba ck . But should two or m ore hunchba cks be encountered by a person
on such trip s then the un lucky s pel l ceased . To som e, however, the s pel l continued ; allthose who Observed the auguries of th is na ture d id not exact ly agree .
30 . OF STAND I NG AK IM BO
This s ign of s tand ing akim bo was the res t ing of the two hands 0 1 1 h ip s on the
right and left s ide of .a person . If one in th is pos it ion was s een by a person going out inthe road for what he hoped to Obta in,
then i l l luck would be the result. Th is S i gn didnot only app ly to a journey but it a lso app l ied to gam bl ing crowds , a s fol lows : I f therewas a gam bl ing contes t , such as s tone- h iding
,s t i ck - throw ing
,or bow l ing, i f one was
found s tand ing ak im bo the anger of the p rom oters of the gam bl ing concourse would imm ediately be aroused and he would be dr iven away , because the i l l luck ( los ses ) by suchact would fa l l upon the owners of the gam bl ing joint.
3 I . GO I NG FORWARD A N D THEN TUR N I NG BACK .
If a person thought of going to a p la ce where he had intended to go w i th the hopeof obta iningl
a benefit or a bles s ing on tha t trip , and a fter pa ss ing som e fathom s or a m i leperhaps , if he turned back for som eth ing forgotten,
or som e- idea or other reason ,then he
could not obta in what he had hoped for . Th is was one of the om ens of the order of
p ries thood am ong th is peop le from the ea rl ies t days to the p res ent.
3 2 . STUBBI NG ONE’S ToE s
This was one of the p rinc ipa l s i gns of all the recogn ized om ens of the order of
p ries thood , and a com m on-
occurrence,for i f a person thought to go where he had in
tended , and i f his toes s truck [som eth ing ] wh i le wa lk ing, all that he had greatly des iredwou ld not be fulfi l led . The interp reta t ions in th i s are S im i lar to form er s igns in th is rec
ord .
9 8 Fornander Collection of Hawa iian Folk- lore.
OF I N FLAM ED EYES .
Th is was one of the s igns wh ich had s im i lar interp reta t ion w ith that of a hunchback and the one—eyed . For i f a person m et another who had runn ing sore eyes , nogood or benefit would be obta ined if the form er was bent on his own benefi ts and bles sings . A ll the blem ishes of a person l ike thi s S i gn , were rcgular
'
auguries of the order ofp ries thood .
OF A DEFORM ED FOOT .
The interp retat ion of th is was the s am e as the sore—eyed . If a person w ith a deform ed foot was m et w ith on the road it wa s a S ign Of fa i lure
,accord ing to the order of
p ries thood .
3 3 . OF TH E RAI NBOW A N D THE RA I N .
These a re regula r sym bols of the order of p ries thood indicat ing des titut ion and
p ros perity , p ri v i leges and bles s ings ; for to som e thes e were cus tom a ry s i gns of want,
wh i le to Others they were recogn i zed om ens of bles s ing.
Suppos ing that a person or persons were brought as cr im ina ls or offenders, and
therefore he or they expected that they would be condem ned for the com p la int p referredaga ins t them , but wh i le on the way they encountered a shower of ra in
, or s aw a ra inbow ,
grea t hopes would com e upon the cap t i ve that condem na t ion wou ld not fa l l on him or
them . On the other hand , i f the person sup posed to be a crim ina l or Offender had hopeson ly that he had a good cla im a nd r i ght , and that he would not be condem ned by thecourt that had ordered him up , i f he m et a shower of ra in
, or a ra inbow , then he couldnot expect to Obta in favorable resu lts on such trip , nor would he be benefi ted , because theadverse sym bols of the order of p ries thood were before him h indering his c la im
34 . ON E I NTER PR ETATION OF THE RAI NBOW A N D THE RA I N
From the v iewpo int of som e m edicine~men ra in and ra inbows were aus p i c ious ,for, sa id one of the m ed ica l p ries ts ,
“
ra in is a good th ing . If a m edica l p ries t wasca l led upon to v is it a person , and it was ra in ing a t the t im e the pa tient was being ta lkedabout , it wa s wel l , and the m ed ica l p ries t p rom p tly showed a w i l l ingnes s to go and ad
m in is ter [to the s i ck ] w ith a confidence tha t the pa t ient -
would recover . There were a few
p ries ts , however , who bel ieved in such interp retat ion'
of the om ens of the order of p ries t'
hood ; but in reference to the pat ient , and the cure, in the op in ion of som e m edica l p ries ts ,ra in wa s un favorable to such com p la int as herein m ent ioned .
If a m edica l p r ies t was ca l led upon to v is it a pa t ient who wa s not weak, and it
shou ld ra in wh i le the convers a t ion in reference to the s i ck person was in p rogres s , thep ries t would s ay : The pat ient w i l l not recover ; go back and m ourn ; it is better to seekone who can effect a cure, for, the ra ins ind icate tears , interp ret ing a m ourn ing for thepa t ient .
”
Those who were accus tom ed to th is augury of the order of p r ies thood wouldnot ca l l upon a m ed i ca l p riest i f they encountered a Shower of ra in 011 the way,nor wouldthey s end for the rem ed ies i f they were in the house when the ra ins fel l .
O f the ra in . Thi s wa s an om en m uch m ore favorable than som e others . Th iswas the way a m edica l p ries t would answer a ca l l to v is it a pa t ient :
“
You go back ; I
S orcery Pries thood in Olden Tim es . 9 9
N O KA M AKOLE .
O keia kekahi hoa ilona i l ike kona wehewehe ana m e kO kc kuapuu a m e ka m a
kapaa . N o ka m ea ,ina e halawa i ana ka m ea e hele ari a m e ka kanaka m akole, aole no
he pono a he pom a ika i e loaa i kekahi m a ia hele ari a ,ina 0 ka pom a ika i a m e kona pono
kana i m anao a i . 0 na ano kina a pau O kc kanaka e l ike ana m e keia hoa ilOna,he hoa i
lona m au no ia no ka O ihanakahuna .
N O K A WA WA E K UKUE
Ua l ike pu ka wehewehe ana O keia hoa ilona m e ka m akole. Ina ua halawa i m a i
kc kukue m a kc a lanui , ala ila ,he hoa ilona no i a no ka nele e p i l i ana 1 ka O ihanakahuna
3 3 . N O K E A N UE N UE'
A M E KA UA .
O keia m au hoa ilona_m au keia 0 ka O ihanakahuna , c p i l i ana i ka nele
, a m e ka
loaa,i ka pono a m e ka pom a ika i , 1 1 0 ka m ea , i ka m ea m aa o kekahi poe, he hoa ilona no
ka nele keia m au hoa ilona ,a m a kc kulana hoi a kekahi poe, he hoa ilona no ka pom a ika i .
Ina ua ki i ia m a i kekahi kanaka a m au kanaka p aha ,no ka m ea i m anaoia na p io
a na lawe ha la p aha . A la ila a no ia m ea ,ina ua m anaolana kc p io a lawehala paha , e hoa
hewa ia aria ia a o lakou paha ,m a ia m ea i hoop i i wa le ia aku a i . A i ka hele ari a , a ha la
wa i m e ka ua m a kc a lanu i , a i ole he anuenuc paha , ala ila c m anaolana nui auanei kc p ioaole c i l i m a i ana ia hoahewa ia m a luma ona
,a o lakou paha . A ka hoi , ina he m anao
lana wa le no ko kekahi kanaka i m anaoia he p io a he lawehala paha ,m e ka m anao hc
pono nui kona a he pom a ika i paha ,a c hoahewa O leia ana paha 1 m ua 0 ka A ha nana i
kauoha ; a ina i loaa 1 ka ua m am ua m a i,a he anuenuc paha , ala ila , aole c m anaoia ari a ,
he pono nui kona m a ia hele ari a , aole no hoi he pom a ika i , no ka m ea,a ia i m ua ona ka
hoa ilona 0 ka Oihanakahuna nana c keakca i kona pono .
34 . KE K A H I A N O 0 K B A N UE N UE A M E K A UA
M a na ku lana o kekahi poe kahuna lapaau ,he m ea m a ika i ka ua a m e kc anuenuc,
no ka m ea , wah i a kekahi 0 na kahuna lapaau,
“
he m ea m a ika i ka ua .
”Ina i kii ia m a i
kekahi kahuna 1 1 0 kekahi m a i , ina he ua i ka m anawa c kam a ilio ia ana ka olelo no ka
m a i , ala ila ua m a ika i , 0 ka aa koke no ia O kc kahuna lap aau e hele c hana,m e ka m anao
O kc kahuna e Ola ana no ia m a i . He kaka ikahi nae o ia poe kahuna m a ia ano o ia
hoa ilona 0 ka O ihanakahuna . A ka , 0 ka m ea m au i ke kulana m a i,a kulana laau a kekahi
poe kahuna lapaau ,he m ea hewa ka ua ,
no kc kulana m a i e l ike m e keia .
Ina ua ki iia m a i kekahi kahuna lapaau no kekahi n1 a i,aolc nae he nawaliwali ,
ina i ua ia i ka m anawa e kam a ilio i a ana no ka m a i, ala ila c olelo auanei kc kahuna la
paau :“
A ole e Ola ka m a i , o hoi a uwe ihO, pono kc im i aku i m ea nana e hana ; no ka
m ea ,0 ka na , 0 ka wa im aka no ia ,
he m ea e hoike ana i ka uwe akun o ka m a i .”
A
ina no 0 ka poe i m aa m a keia hoa ilona 0 ka Oihanakahuna , aole no c h ik i kc ki i ia kckahuna kc halawa i m a kc a lanu i m e ka ua , aole 1 1 0 hoi c h ik i kc ki i i ua kahuna nei kcloaa i ka ua m a ka ha le.
0 ka ua . He hoa ilona m a ika i loa ke ia i oi aku m am ua o kekahi m au hoa ilona
c ac. Penei e olelo a i kekahi kahuna lapaau i kona m anawa c ki iia m a i a i e hele e la
paau no kekahi m a i :“ E hoi oe, apopo wau hele aku . Ina i hau le ia e kaua i keia po ,
1 00 Fornander Coll'
ection of Hawa i ian Folk- lore.
w i l l com e tom orrow . If it ra ins ton ight , there is indeed a com p la int and I w i l l com e in
the m orn ing ; i f it does not ra in ton i ght I w i l l not com e.
”
Thus one m ed i ca l p r ies twould sav p rov id ing it wa s ca lm a t the t im e tha t he was ta lk ing before ins truct ing them es senger. A nother m ed i ca l p ries t would rep ly , if it was ra in ing a t the tim e that he wasca l led upon to v is i t a pa t ient :
“
You go_ba ck ; tom orrow I w i l l com e. If a ca lm p reva i lsthroughout th is n i gh t w i thout ra in then I w i l l com e ; i f the ra in cont inues t i l l m orn ing Iw i l l not com e . Such would be the rep ly of s om e p ries ts before v i s it ing and seeing , ortrea ting the pa t ient .
O f the s i gns rela t ing to the order of p r ies thood ,the Op in ions of the p r ies ts did not
qui te agree ; som e were of one, and som e Of another op in ion . Jus t as one was fam i l ia r w ith
one S i gn SO wa s another fam i l iar w i th another S ign.
OF TH E RAI NBOW .
The ra inbow wa s som et im es ca l led m akole. The v iews of the p ries ts 01 1 th i som en of the p ries thood did not coinc ide ; in the judgm ent Of som e the ra inbow was an
ausp i c ious S ign if it s tood in a favorable pos it ion , wh i le in the Op in ion of others it wa s un
favorable if it d id not m eet the occa s ion .
This is the rep ly a m edica l p r ies t wou ld m ake if ca l led upon to com e and m inis terunto a pa t ient :
“
I w i l l not com e today , bti t you go hom e and wa tch thi s n igh t ; i f the m a
lcolo (ra inbow ) appea rs ton ight or in the m orn ing then I w i l l not com e ; but i f the n ight bec lear unt i l dayl ight , then it is wel l and I w i l l surely com e.
"
A nother p ries t would s ay th isrega rding the ra inbow :
“
A s you a re going to wa tch th is even ing ; i f the ra inbow appea rs
I Wi l l com e to m in is ter unto the S i ck becaus e it accords w ith m y course of hea l ing, bti ti f the ra inbow a rches not t i l l the n ight is over, then 11 1 V m ethod is rejected .
’
Thereforeallauguries of the p ries thood m entioned in th is account were either for good or evi l andsuch l ike
3 5 . OF THE EXCREM ENTS .
Th is was one of the auguries which Op pos ed benefi ts or bles s ings ; right or wrong ,the serf or the free ; l i fe or dea th , a ccord ing to the concep t ions Of som e who were en
dowed -w ith the p r ies thood . Thus -
z If a p ries t wa s ca l led to vi s it a pa t ient , or for som e
Other purpos e ; and whi le on the way to the pa t ient if he cam e a cross this S i gn ,he cou ld
not go to m in is ter unto any pat ient , because thi s augury of the p ries thood s tood forth .
But i f one . sup posed that he had a good cla im ,or a benefit at som e p lace, th inking that he
Would receivea bles s ing or a benefit_a t such place as he had hoped , and wh i le on the
way he cam e a cros s this S i gn ,then it would be p la in to him that his expecta t ions wou ld
not be rea l ized , because he had a lready m et w ith tha t wh ich would h inder his p rogres s .
Th is,however, did not ap p ly to a person expect ing to rece i ve tha t wh ich he hoped for in
another is land , or d i ff erent d is tr i ct, but to the neighboring p laces only .
If one had been brought to account for transgres s ion ,and he felt tha t he would be
condem ned before the king or court , and i f , wh i le 0 1 1 the way he labored w i th excrem ent
then he knew that he would not be found gu i l ty . On the other hand , i f a person who al
"
M aleole, a term usua l ly gi ven to a p erson w ith inflam ed eyes . Its ap p l icat ion to the ra inbow has refer
ence to its flam ing color. Kua l i i . 0 1 1 one occas ion, wa s ca l led a"m a /eole for hi s bri l l i ant robes .
1 0; Fornander Collection of Hawa i ian Folk- lore.
ways had a favorable im p res s ion of h im sel f and was confident tha t his innocence wouldbe es tabl ished before the k ing or court
,and should labor w ith excrem ent wh i le on the way,
he would not obta in his cla im . In the op in ion of som e,however
,th is was a favorable
s ign ; a s som e of the augu ries heretofore shown were favorable so was this one
36 . OF BANANAS .
Th is wa s one of the s igns wh ich ind i cated den ia l of benefi ts and grea t bles s ings ofsom e peop le, the wrong or the ri ght
, or other cond it ion . If wh i le. one was wa lk ing on
his way hop ing to recei ve som e bles s ing for h im sel f thereby and shou ld m eet a person
w ith bananas , he would obta in no great bles s ing or benefi t by thus encounter ing the banana . The interpreta t ions of thi s s i gn were s im i lar to those of the s i ghtles s and the
canoe dream . These three were s im i lar in their s ignifica tions . Th is was what som e
peop le dec la red : If p repa rat ions were m ade w ith the idea of go ing fish ing this even ing ,but wh i le on the way a s i ght les s person was m et
,this m ade it unfavorable.
”
A nd i f bananas were m et w ith on the way,i l l luck was a ttributed to it , and th is
was what som e s a id : N o luck w i l l be obta ined in go ing,for I had a banana dream .
O thers would say further :“ Noth ing w i l l be obta ined , for a s ight les s person is in the .
way.
”These were the usua l expres s ions of those who were accus tom ed to those s i gns .
TO PR EVENT I LL L U CK FROM BANANAS .
This was the on ly p reventa t ive of i l l luck when banana was encountered on the
way,a s tol d by som e of those of the order of p ries thood : If the banana was m et w ith on
the road by a person who was wa lk ing, on com ing up to it , it was neces sary to touch itw ith the hand , or els e take hold of it p roperly and l i ft it w ithout looking ba ck a t it ; tha twas the only way to overcom e that s ign to som e p eop le, p rov id ing they were accus tom edto it ; but w ith others no sanct ion woul d be given for such annulm ent when m et w ith inthe road .
37. OF A BANANA DREAM
Th is was one of the m os t potent ia l augur ies of the p r ies thood , recogn i zed by allc las ses , inc lud ing those who were not learned in the p rofes s ion . The interp retat ion of
th is om en was s im i la r to those of the auguries heretofore m ent ioned . N o app rova l2 3
of
it could be obta ined .
The banana dream . Th is was banana s seen in'
a dream a t n ight, or day, the re
sult of wh ich dream during s leep was unfavorable. A s for exam p le : If one intended togo
- fi shing, or t i l l ing ground ,or to m in is ter unto the s i ck , or otherw ise in rela t ion to
benefit and bles s ing, if a banana dream was had in the n ight , then it Was useless to go ;no good or benefi t would be obta ined by such venture because he had a banana dream .
A nd th is was wha t som e dec lared of th i s dream :' “
I can not go because I had a bananadream ; noth ing woul d be obta ined by m y going.
O r author ity for it, perhaps .
S orcery P ries thood in Olden Times . 1 03
no ka noonoo m au ana o kekahi ia ia ,a m e kona kuko nui , e O ia m au aria kona pono
i m ua 0 ke a l i i a m e ka aha lunakanawa i paha . A ina i puna hanalepo oia m a ke ala
nui , a la ila , aole e loaa kona pono m a ia hele ana . A ka hoi , ma ka m anao o kekahi
poe no keia hoa ilona ,he m a ika i no, e l ike m e ka m a i ka i 0 na m ea i hoike ia m a na hoa i
lona m ua , pela no ka hoakaka no keia hoa ilona
36 . N O K A M AIA
O keia kekahi 0 na hoa ilona nana e hoole m a i ka pom a ika i a m e ka pono nui 0
kekahi poe , a ina he hewa ,a ina he pono ,
a ina m a kekahi ano e ae. I ka hele ana
0 kekahi m a kahi i m anao a i e hele, m e ka m anao e loaa ka pom a ika i nona iho m a ia
hele '
ana ,ina
“
e halawa i aku m e ke kanaka e hele m a i ana m e ka m a ia . A la ila , aolee loaa he pono nu i
,
'
a he pom a ika i paha m a ia halawa i ari a m e ka m a ia . Ua l ike na loina0 na wehewehe ana o keia hoa ilona ,
“
m e ko ka m akapaa a m e ka m oewaa , akolu keiam auh oa ilona i l ike m a ko lakou kam a ilio ana . Penei i olelo ia e kekahi poe :
“
Ina
m anao hoi ka hoom akaukau o keia ahiahi e iho i ka lawa ia , 0 ka iho aku nei no ia ,
“
e no
'
ho'
m a i ana ka m akapaa m am ua ,0
'
ka m oewaa iho la no
A ina hoi he m a ia ka m ea i loaa m a ia hele ana , ala ila , lawe m a i la ke kam a ilio
ana ia m ea no ka m oewaa . A penei hoi i oleloia e kekahi poe :“
A ole e loaa ke hele“, hem oe m a ia ka ’
u .
”A penei . hou
“
A ole e loaa ,he m akapaa ko m ua .
”A pela wa le no
e olelo m au a i ka poe m aa m a keia m au hoa ilona .
K A M E A E PA U A I KA PAOA N O KA M A IA
Penei wa le no e pono a i ke halawa i m e ka m a ia m a ke a lanu i i Oleloia e kekahi
poe 0 ka O ihanakahuna .
“
Ina ua loaa ka m a ia i kekahi m a kea lanu i m a ka hele ana,a ia
halawa i aku m e ka m a ia,e pono ke hoopa aku ka l im a
,a i ole
, e hopu pono aku'
paha
i ka m a ia,a haalele aku ,
m e ka alawa ole aku i hope, ala ila, pela wa le no e pau a i ka
paoa Oia hoa ilona i kekahi poe nae,ke m a a m a ia ano ; a i kekahi poe, aole e loaa ik i
ana ka hoaponoia no kela hoa ilona ke loaa m a ke a lanu i
37.
'
N o KA M OE M AIA .
O ke ia kekahi 0 na hoa ilona m ana 0 ka O ihanakahuna e p ili ana i na kahuna a
pau,a m e ka poe i ao ole i ka Oihanakahuna . A ka , ua l ike no ka wehewehe ana o keia
hoa ilona m ekona hoa ilona m ua ae nei .‘
A ole no“
e loaa ka hoapono ia o keia hoa ilona .
O ka M oe Ma ia . He m a ia no ia i ikeia m a ka m oe nhane ana i ka pO, a i ke ao
paha; A 0 ka hope 0 keia m oe
'
uhane ke loaa m a ka m oe ana ,he nele.
F E l ike m e keia .
A m anao kekahi e hele i ka laWa ia ,
"a mahi'a i paha , a he lapaau
'
paha ,a m a kekahi ano
e ae e p ili'
ana i ka pom a ika i a m e ka pono ; a ina he m oe m a ia ka m ea i loaa i ka po,
ala ila,he m ea m akehewa ke hele, aole noe loaa he pono,
li e pom a ika i , m a ia hele ana,
no ka m ea ,he m oe m a i a kana . A eia ka olelo a kekahi m ea no keia m oe uhane
,
“
A olewau e hik i
,no ka m ea ,
he m oe m a ia ka ’
u . A hele aku auanei,loaa .
”
I 04 Fornander Colled -ion of Hawai ian Folk- lore.
DREAM I NG OF A BLI ND PER SON
Ill luck d id not fol low on ly by m eet ing a s ightles s person in the road during theday, but m eet ing w ith such a person in a dream was a lso a s ign of fa ilure to Obta inthe object greatly des ired . A s in the interp retat ion for the banana dream so woul d theinterp retat ion of th is augury in a dream be ap p l ied . In the sam e m anner were the
hunchback , the lam e,the crooked footed , or others of a l ike na ture m et w ith in a dream .
3 8 . OF THE M UD- H E N (ALAE )
Thi s was a deity to som e peop le,and it was a s ign O f wa rn ing that dea th woul d
happen to som e person ,because, where there were m any houses , a s in Honolulu, and in
p laces occup ied by the peop le, there would the work O f the m ud- hen be shown . For
exam p le If a m ud - hen clucked On one s ide, a person on the other s ide would surely die ;and i f it c lucked in the up lands , som e of those in the low lands would die. Som e Of thoseendowed w ith the order of p ries thood thus declared , when they heard the clucking of
the m ud - hen : Som e persons w i l l soon die ; the m ud- hen is clucking. If it cont inuesc lucking aga in and aga in unt i l the voi ce is hoarse, som e person w i l l then die.
”These
were regular om ens of dea th .
3 9 . OF H I GH SEAS A N D FLOOD
These were im portant s i gns w ith the order of p r ies thood rela ting to the ch iefsfor i f these events occurred a t certa in t im es the h igh p ries t dec la red : A grea t peri lto a rul ing ch ief w i l l be the sequel to th is h igh sea ,
or grea t flood , i f such occurred a t
the t im e ; it w i l l be the dea th of a k ing , or i f. not the dea th Of a king then the overthrowof the governm ent.
AUGURY OF TH E H IGH S E A I N R ELAT ION TO K I NGS
If a h igh s ea happened at som e t im e,the l ike O f wh ich was not s een before, as a
t i da l wave ( l ike the Flood ) ; or, i f a ti da l wa ve wa s not seen , On ly a great , h igh s ea
wh ich threw up the whi te sand inland , un l i ke anyth ing of the k ind before, a h igh p ries tOf the. order of pries thood would dec la re :
"
A grea t ch ief w i l l soon die ; and i f no ch iefsha l l die a fter th is
,then the overthrow of the kingdom w i l l be the s equel to th is h igh
sea . In l ike m anner was a t ida l wave. If a t ida l wave occurred their p redict ions weres im i lar on this om en of the order of p r ies thood w ith reference to ch iefs .
A n Inc ident : A bout A . D . 1 836 , a h igh sea occurred, the l ike Of wh ich had neverbeen seen before . A t tha t t im e Ka i l i wa s l i v ing a t Lam aloloa ,
in Koha la , when the
wri ter of th is a ccount was th irteen years of age . A t that t im e Ka i l i p redicted of th isgreat sea ,
he being a m an taught in wea ther p rophecy , of ch iefly rank on the s ide of
Kala im oku . Th is is what he p rophes ied :“
A ch ief w i l l soon d ie,
”and shortly a fter
wards , N a ihe, a ch ief,d ied at Kaawa loa
‘It i s not shown which of
c
the two alaes is here under knob where the fea thers were burned away by the
the ban of the p ri est, the whi te. or red_(but p robably the sacred fi re.
— Henshaw'
s B i rds of Hawa i ian Is lands .la tter ) , bO th Of,
Wh‘Ch figure m Hawa i ian mytho logy. the 25The p rom inence of thi s worthy chief of Kona andred being cred i ted a s the fi rs t that s tole fi re from the co incidence of his death at t im e of a t ida l wave was
gods and gave it to the nat i ves hence its crim son fronta l suffi cient to attri bute rem arkable fores ight to Ka i l i .
1 06 Fornander Collection of Hawa i ian Folk- lore
A ga in : A bout A . D . 1 840 ,a great t ida l wave occurred , a t which the death of
Keaweikekahialiiokam oku took p la ce. Tha t t i da l wave was fel t in sever ity a t Hi loSuch are s im i la r inc idents of the s igns .
40 . SWARM I NG FI SH
These a lso were s igns of'
the order of p ries thood rela t ing to ch iefs . If a swarm
of fi sh was seen som etim e, a swarm greater than was ever s een before, or i f the fish had
s tranded on dry land or s im p ly d ied in the sea ,the ch ief p r ies t Of the order of p ries t
hood would decla re : A [new ] rul ing ch ief is the m ean ing Of th is swa rm of fi sh.
(Jus t as hap pened a t [the dea th of ] N ahienaena and a lso Kaahum anu )
OF. AN ECLI PSE OF TH E M OON A N D SU N A N D STAR S ..
These were s i gns Of the pr ies thood rela ting to great ch iefs and their rela t i vesI f any of these s i gns were seen som et im es , the dea th of a ch ief was the result .
1
A n
ecl ip se O f the m oon was som et im es a l luded to as“
The m oon is consum ed by the godsIn l ike m anner reference was m ade to sun ,
and s ta r.
OF AN AUR EOLA .
The ha lo wh ich som etim es surrounds the sun and the m oon was ca l led by thepeop le a lnakala i
2 6
(aureola ) . If an aureola was s een enc i rcl ing the sun or the m oon ,
then a dead ch ief would be the sequel . SO the p ries ts of the order Of p r ies thood declared .
OF THUNDER
Th is was one O f the s igns wh ich p redicted'
the death of a‘ ch ief It d id not , however, app ly to the thunderbolt a t its p roper t im e. When a clap Of thunder occurred outof its p roper t im e, or a dry thunder” ,
then only woul d the p ries t“dec lare : “
A deadch ief w i l l be the sequel of th is dry thunder
OF THE PR I EST
If the p ries t knew of these s igns he cou ld not decla re these th ings before the
ch iefs i f they referred to them . On ly when the king inqu ired the interp reta t ions of
these s igns , and the m ean ing thereof , wou ld it be s a fe to declare them ; for, if the p r ies ts poke of his transla tion
'
regarding these si gns , the king’
s own a ttendant would com
m and 2 8 a p ries t for so doing .
4 1 . R EGULAR S IG N S'
OF GREAT Cl-I I E FS
There were m any regular s i gns of the order O f p ries thood rela ting to the greatch iefs in anc ient t im es through the know ledge of the om en readers , or the counselors
‘
Luakala i , a ha lo around the sun, or m oon ; an om en2"S ince the s ign referred to roya lty, and its m ean ing
of serious m om ent. should not be spoken‘of unles s inqu ired for by the king,
‘Thunder out of a clear sky.
the interes ted party would natura l ly w i sh to confer w iththe om en interp reter, so sends his kahu to
“
fetch him .
.Si
oreer iiJ Pries thood in Olden Tim -es .1 07
E ia hou : M a ka M . H. 1 840 paha , ua ike ia kekahi ka i boee nui ia m anawa , O ia
ke ka i i m ake a i O Keaweikekahiali iokam oku,m a Hi lo nae kah i i ike ia a i ia ka i boee
(Ka iakahinali i . Pela ka hoohalike ana nokeia m au hoa ilona . )
40 . N O K A I A KU
O keia kekahi hoa ilona 0 ka Oihana kahuna e p i l i rana i na’l i i . Ina e ike ia kekahi
ia ku i kekahi m anawa,he ia ku i O i aku m am ua 0 na ia ku i i ke ia ,
i na na pae wa leae ka ia m a ka m a loo, a ina ua m ake wa le m a ka ni oana paha ; ala ila e Olelo auanei ke
kahuna nui 0 ka O ihanakahuna ,
“
He A l i i A im oku ka hope 0 keia i'a ku . (E l ike m e
ka ia ku ia N ahienaena , a m e Ka -ahum anu
N O K A M AH I NA POULI , A M E K A LA POULI, A M E N A HOKU
O keia kekahi m au hoa ilona 0 ka O ihanakahuna e p i l i ana i na ’
li i nui , a me ko
lakou koko. Ina ua ike ia kekahi o keia m au hOa ilOna i kekahi m anawa ; ala ila , 0 ka
m ake 0 kekahi a l i i ka hope 0 keia m au hoa ilona . (Ua oleloia ka m ah ina poul i i kekahim anawa ,
“
Ua pau ka m ah ina i ke A kua . P ela ka la , a m e ka hoku . )
N O KA LUA K A LA I
O ka poa i e hOOpuni ana i ka 1a a m e ka m ah ina, ua kap a ia e ke ia lahui he lua
ka la i ."Ina ua ikeia kekahi luakala i e hoopun i ana i ka 1a , a i ka m ah ina paha , ala ila ,
he a l i i m ake ka hope ; pela na kahuna 0 ka O ihanakahuna e Olelo a i .
N O K A H E K IL I .
O keia kekahi hoa ilona e hoike ana i kekahi a l i i m ake ; aole nae i p i l i keia hoa ilona no ka hekili kui i kona ‘
m anawa m au . A iano a kui ka hekili i ka m anawa kuponoole no ke kan i , a he hek ili pa - m a lo paha o ke kan i ana
,ala ila
, e Olelo auanei ke kahunaHe A l i i m ake ka hope 0 keia hekili pa—m a lo
N O K E KAHUNA .
Ina paha ua ike ke kahuna i keia m au hoa ilona , ala ila , aole e h ik i ia kahuna keolelo hoike i m ua 0 na
’l i i i keia m au m ea,ke ku i ka hailona a l i i . A ia no a h inau m a i
ke a l i i i ke ano o ia m au hoa ilona , a m e ka hope 0 i a m au hoa ilona, alail
'
a'
pono ke Olelo‘
ae. N O ka m ea,ina e olelo ke kahuna i kona ike m a keia m au hoa ilona
, ala ila 0 na kahupono i 0 na
’
li i ke k i i m a i i ke kahuna e hana pela .
4 1 . N A HOA ILO N A M A U 0 N A’LI I N U I
He nui na hoa ilona m au 0 na a l i i nui e p ili ana i ka O ihanakahuna i kela m anawa ,
m am uli 0 ka ike a ke kahuna ki loki lo lan i a m e ke kakaolelo paha .
1 08 Fornander Collection of Hawa i ian Folk- lore
A P I LLAR OF CLOUD.
If a p i l la r of cloud appeared on the ocean or over the land,the counselors Of the
k ing knew tha t such cloud portended the coming O f a grea t ch ief ; perhap s a king . Th iss ig n did not , however, app ly to a p lace where the ch iefs regula rly res ided ; on ly when a
king went from p lace to p lace would th is s i gn be s een . For ins tance : If a p r ies t , or a
counselor res i ded in Hawa i i and a p i l lar of cloud was s een on the ocean,the p ries t
would excla im : Who can th is ch ief be now com ing on the ocean ? He is a great
ch ief ” 2”
OF TH E CENTRAL S I GN (O N O II I )
Th is was a m is t on the cres t of the c louds enc irc led by da rk clouds ; a m is t inwh ich the colors Of the ra inbow were m ingled . Th is was ca l led an
‘
01 L0/ll3 0 by the
couns elors of the king, and was one of the s i gns relat ing to roya lty belonging to the
order of p r ies thood .
OF BLOOD RA I N
Th is was one of the s igns of roya l ty . It was ca l led red ra in as a lso blood ra in,
whether on land or on the ocean . Whenever a red ra in was seen on land or sea,then
a p riest would rem ark : “
I wonder who w i l l be the ch ief that w i l l die,as foretold by
th is red ra in P“
The interp retat ions Of th is s i gn,in rela tion to the ch iefs were m any ,
concern ing the dem ise, or the birth of a ch ief , or, of the app roach or departure Of a
ch ief . Thes e s igns, such as the clapp ings of thunder , the “flashings O f l ightn ing
,and
the ra in and w ind on the ocean were all s igns of roya lty and perta ined either to a dyingch ief
,a travel ing ch ief , or the birth of a ch ief . These s igns do not appear every day,
being on ly seen a t their p roper t im e for such revela tion .
42 . OF THE M ASSAGE PR I EST
Th is was one Of the d iv is ions rela ting to the m ed i ca l p ries ts O f the order of pr ies thood . These p ries ts have thei r own part i cular know ledge and as a result other p ries tsknow not the a tta inm ents of the m as sage p ries t, becaus e the ski l l of
_a m as s age p ries t
inc luded a know ledge relat ing to the bones of the s i ck and he could exp la in the a il
m ent wh ich wou ld appear a t som e future t im e .
A m as s age p ries t cou ld feel all over the body of a new—born babe,on account of
which he was ca l led a m as sage p ries t . The work of the m as sage - p ries t did not perta invery much to adults ; he could , however , tel l the nature of the d isorders or com p la ints ,exp la in ing ful ly the cause of the s am e
,and he h im sel f would p res cribe the p roper
rem edy to give the s i ck .
There were not very m any rem ed ies us ed by the m as sage pries t for the a i lm ents
his p rofes s ion was qua l ified to trea t,l ike tha t O f the regu lar m edica l p ries ts ; nor did
S tories abound i l lustrat i ve of ancient Hawa i ian be0
Ono/i i , the eyeba l l ; the center of a thing.l ief in these cloud. ra in and ra inbow o m ens be ing pos i Thi s is som ewhat of a m i snom er, m as sage trea tm ent
t i ve ind ica t ions of the p resence Of roya l ty or high rank . hav ing to do m ore part icula rly w i th t ired bones andThe legend O f La ieikawa i conta ins a num ber O f i‘l ‘
aching m uscles . the term for which is Ioni ilom-i , and ins tances . His tO IY Of Um i , and Legend O f KahalaOpuna the p ract ice of which Hawa i ians were known exp erts .
a re am ong others conta in ing l ike exam p les .
Som ewha t of the os teopa th order.
I IO Fornander-
Collection of Hawa i ian Folkilore.
he have auguries l ike them . His know ledge of com p la ints was by m a s sage ; by feel ingthe bones and the a rteries , and in tha t way only .
43 . K NOWLEDGE OF THE M ASSAGE PR I EST
Whenever the m a s s age pries t com m enced the work Of his ca l l ing he would feelall over the body , and i f the com p la int - was found in an a rtery he would s ay :
“ Youra i lm ent is in the a rtery . A nd so it would be i f the a i lm ent was found in the bones .
He cou ld d is course on the com p la ints Of the bones . A m as sage p ries t would som e
t im es say :“
If th is a i lm ent cont inues in'
the artery , death w i l l be the result.
”In the
sam e way Would he know of death i f the a i lm ent was found in the bone.
If the com p la int was located in the bone, and he found that a bone was broken ,
and had been in tha t cond it ion for som e years , if the m as sage priest felt the body and
found such a disorder, then he wou ld inquire : “ Did you have a fracture of the bone ?The reason for th is inquiry by the p r ies t was because he knew tha t a bone was fra ctured . Som et im es the m as sage p ries t woul d ask :
“ Did you not fa l l from a p rec ip i ce, orfrom a tree, or from a horse ? ”
The young or new—born babes were for the m os t p art taken before a m as sagep ries t , as som e peop le supposed ,
“
in order to cure the a i lm‘
ent in ch i ldhood,les t it grow
upon them to develop when he becom es m an grown .
”
44 . OF TH E HOOU N A U N A ( SENDI NG ) PR I EST .
The hoounauna p ries t was one who Sent an ev i l S p irit into a person not affl i cted byd isease. He was the keeper Of the evi l sp irit or S p irits .
Ev i l S p iri ts . They were gods of the hoounauna p r iest. If the keeper were tosend his gods ( the ev i l Sp ir its ) to go and hea l a pat ient , then the hea l ing gods wouldall go on such s ervice in accordance w ith the order of the keeper of the gods . The
hoounauna p ries thood was One Of the d iv is ions Of the order of m ed i ca l p ries ts , thoughthey did not pract i ce w ith m ed ic ines , because these p r ies ts never kep t any such . A
p ries t of th is c las s had on ly one rem edy , wh ich was the awa .
The p ract i ces Of an hoounauna p ries t a re not as p la in a s tha t O f other p r ies ts ,excep t th is ; the hoonnanna p r ies t had only the fol low ing course to pursue : Suppos ingthat the s a id hoonnanna p ries t wa s ca l led to hea l a pat ient, he would go on ly to a scer
ta in the na ture of the com p la int , and d is covering it , h e would decla re that awa was thefi rs t
'
thing to be sought ; that when the awa was Obta ined the hoounauna p ries t Was theon ly one to drink thereof, f or the p roper perform ance of his work . The fol low ing waswha t som e peop le s a i d : D rink the awa tha t the ances tra l s p irits (ev i l s p ir its ) m ay be
p ac ified .
”Then the hoounauna p ries t , before he drank his cup of awa ,
-
wou ld enjo inhis gods to go and hea l the pat ient . If one person was envious of
,another, the 1 1 00
and envy were the bas i s of the i r s erv ice rather than the
gua rd ian na ture. origina l ly ap p l ied to ances tra l ' sp i rits ,though as these m ul t ip l ied w ith the ages and were
recogn i zed or acknow ledged in certa in trees , birds , an i
Tlie hoounauna , or send ing p riest , ha s been des ignateda l so a s a m es senger p r iest . A n akua hoounauna wa s
term ed a m es senger god, whose p ries ts cla im ed the
power to send his s p i rits on m es sages of serv ice for
good or i l l , accord ing to ci rcum s tances . The author
ca l l s uu ina /aim s in thi s d i v is ion evil sp iritsh p robably for
the reason that a t the hands of these p ri es ts revengem a l s , fi sh, insects , etc. , it is seen how a m a levolent orbenevolent dei ty m ay be chosen to m eet the speci a l needsof any case.
S orcery P ries t-hood in Olden Tim es . 1 1 1
43 . K A I K E 0 K B KAHUNA HA HA PA A OA O
ke kahuna hahap aaoao e l ike m e kO na kahuna lapaau m aol i . A ia no ka hoa ilona ike
a ke kahuna hahap aaoao m a ka haha ana i ka m a i i loko 0 ka iw i a m e na aakoko, a
m ala ila wa le no.
I ka m anawa e hoom aka a i ke kahuna hahapaaoao i kana O ihana,e haha no O ia
m a ke kino a pun i , a ina ua loaa ka eha m a ke aakoko,ala ila
, e olelo auanei ke kahuna ,
A ia i ke aakoko kou m a i .”
A pela no i ka m a i ke loaa m a ka iw i . He h ik i i na hahapaaoao la ke Olelo no ka m a i i ka iw i . Ua olelo kekahi kahuna hahapaaoao i kekahi m a
nawa : Ina'
e m au keia m a i i ke aakoko, ala ila 0 ka m ake ka hope.
“
A pela no Oia e ike
a i i ka m ai m ake ke loaa ka m a i i ka iw i .Ina e loa a ka m a i i ka iw i , a ina ua ike O ia na ha i kekahi iwi , a he m au m aka
h ik i ka loihi O ia ha i ana ,a haha aku ke kahuna hahapaaoao, a loaa ka m a i i l ike m e ia ,
ala ila e n inan auanei ke kahuna hahapaaoao,A ole anei oe i ha i ? ” E ia ke kum u 0
ka minau ana O ke kahuna ,no ka m ea , na ike na kahuna hahapaaoao la ua ha i ka iwi .
Ua nina u iho ke kahuna hahapaaoao i kekahi m anawa . A ole anei oe i haule i ka p a l i ,i ka laau paha ,
i ka liO paha ?
O na keik i Op iop io hanau hou na m ea lawe nui ia i m ua O ke kahuna hahapaaoao,
wah i a kekahi poe ; i pau ka m a i i ka wa kam a l i i , i ole e ulu ke paaoao m ahope
aku ke h ik i i ka manawa e kanaka m akua a i
44 . N O K E KAHUNA HOOU N A U N A
O ke kahuna hoounauna ,he nhane ino no ia i hoouna ia i loko o kekahi kanaka i
loohia ole e ka m a i . A ka o ke kahuna nana i hoounauna , O ia no ke kahu 0 ka uhane
ino a m au uhane ino paha .
O ka Uhane Ino . He m au akua no ia O ke kahuna hoounauna ,ina he hoouna ka
ke kahu i kona m au akua (uhane ino) e hele e hoola i ka m a i , ala ila e pau auanei na
akua e hoola i ka m a i , m am uli O ke kauoha a ka m ea nona ke akua .
O ke kahuna hoounauna , Oia no kekahi m ahele 0 na kahuna lapaau . A ole nae
e hana ana keia kahuna m a ka laau ,no ka m ea aole he laau a keia ano kahuna
,hookahi
no laau a keia kahuna ,he awa .
A ole i m aOpOpO na hoa ilona ike a ke kahuna hoounauna ; e likea ne na kahunae ae. A ka
, penei wa le no e hana a i ke kahuna hoounauna : Ina paha , na ki i ia m a i ua
kahuna hoounauna nei e lapaau no kekahi m a i,ala ila, e hele wa le no ke kahuna hoou
nauna e nana i ke ano 0 ka m a i , a ike,alaila , e Olelo aku Oia i awa ka m ea e hul i m ua ,
a loaa ka awa , ala ila na ke kahuna hoounauna wa le no e inu ka awa i m ea epono a i kanahana . A penei i Olelo ia e kekahi poe : E inu i ka awa i laka m a i na aum akua
(uhane ino ) . A la ila ,O ke. kahuna hoounauna ; m am ua O kona inu ana i ka apu awa
,
e kanoha no O ia i kona m au akua e helee hoola i ka m a i . A ina hoi , ua loaa ka m anao
1 1 2 Fornander Collection of Hawa i ian Folk- lore.
unanna p ries t wa s sum m oned to send the gods to go and im pa rt s i cknes s and dea thupon the envied by another.
Th is p ries t was one of the m os t dreaded of the p ries ts of the order of p ries thood . These p ries ts were feared as m uch as the ana ana and hoopiopio
“
p r ies ts. If an
hoounauna p r ies t was s een to enter a hous e,grea t app rehens ion would com e upon som e
peop le, because th is c las s of p ries ts in the order of p r ies thood wa s ca l led “
the p ries ts of
M i lu .
” 3 5
45 . OF THE HOOKOM OKOM O ( ENTER I NG ) PR I ESTThis was one of the p r ies ts enrol led a s a clas s of the order of p ries thood . The
cal l ing of"
the hookom okom o p r ies t was the s am e a s that of the hoounauna p ries t ; theform er, however
,did not rela te very m uch to the hea l ing O f the s i ck . The p r inc ipa l
work of th is p ries t cons is ted in tak ing the l i fe of another, a S i ck p erson perhaps , thus :Suppos ing tha t a p erson wa s env ious of another, he then would summ on an hookom o
leom a p ries t to im pose dea th upon the envied one.
The hookom o/come p ries t had gods , in the sam e m anner as the hoounauna p ries t.
He did not have any auguries a s the m edica l p ries t had . The regular cus tom w ith himwas the us e of the awa , wh ich was the on ly th ing to be pa rtaken of before the gods weresent on thei r errand [of death ]
46 . OF THE M AKAN I (M YST I C ) PR I EST .
Thi s was one Of the d iv is ions o f the order Of p ries thood , rela t ing to m ed ica lp ries ts . But it was not l ike the prophesy ing div is ions rega rd ing auguries ; these the
m ys ti c p ries t did not pos s es s , a s the m edica l p ries t did . Th is p ries t had not even a
hea l ing ca l l ing . A wa was the p rinc ipa l elem ent w i th him, and wha t was m ent ioned
regard ing the s end ing p ries t, the sam e app l ies to the m ys t i c p r ies ts .
DES CR I PT ION OF A M YSTI C PR I EST
A m ys t i c p ries t was ei ther a m a le or a fem a le, w ith an ent ire hum an body , butwho had no know ledge of hea l ing . When a m ys t i c sp ir it poss es sed a p ries t , then he isca l led a ina /eani p riest, and th is power wh i ch was upon him told him wha t was neces
sa ry for him to do, and according to its d ictat ion others obeyed , i f they were of the
s ick .
DES CR I PTION OF TH E M YSTI C POWER WH I CH POS SES SED A PR I ESTThe m ys t i c power s poken of a s control l ing th is p ries t was an ev i l sp irit, or an
ances tra l god,and i f it was not the la tter tha t sa t on the p ries t , then it was the S p irit
of a m an or a wom an, or a young ch i ld who had d ied .
For ins tance : When a m ys ti c p ries t was sum m oned to com e and exam ine a pa t ienthe would fi rs t dr ink the awa . Then som e peop le would rem a rk : Drink the area to
s trengthen the [power of ] _the s p iri ts .
”For if the m ys t i c p ries t d id not drink the awa
‘Thi s wa s a d i v i s ion of sorcery having power to ki l l , thology, lord O f the lower regions . (Andrews '
Dic
a s in anaana . tiona ry. ) Hence, p riests of that rea lm .
a‘M ilu. the nam e of an ancient chief noted for his
“Makani . or w ind p r ies t ; sorcerers sup posed to pos
w ickednes s on earth i s now . accord ing to Hawa i ian my ses s d irect ing p ower over mys t ic sp iri ts .
1 1 4 Fornander Collection of Hawa iian Folk- lore
the effica cy of its power would not p roperly s ettle upon him . Som et im es , however,awa was not the on ly inducem ent for the s p i ri t power
“
to s ettle ; it s im p ly happened .
Such opera t ions were ca l led a“
S i tt ing of the dei ty .
” 3 7
47 . THE WOR K OF M YSTI C I SM POS SESS I NG A PR I EST
During a p ries t’
s posses s ion of the s p i ri t power, the m a lady in a person ,and the
cause of it would be known . The sp iri t“
s itt ing on the p r ies t would then s ay :“
You
a re s i ck because O f your vow . If the com p la int was not caus ed by a , vow , then the
p ries t wou ld s ay :“
You are s i ck because som e one is jea lous of you . If these causesfa i led to subs tant ia te the p ries ts declara tion ,
then he would rem ark :” Your ina
-
un it.
3 8
has been taken away , ”
and SO forth . Var ious and m any were the s p ir its wh ich sa t
speaking through the m ys t i c p ries t .
If the sum m on ing of the m akani p ries t was not for S i cknes s, but for som e other
cause perhap s , thus : Suppose a person had som e p roperty s tolen and there was not the
leas t tra ce O f the th ief,then the m ys ti c p ries t wou ld be ca l led in to inves t iga te, p ro
v ided the power was s itt ing on the p r ies t . When the m ys t i c power pos ses s ed the
p ries t then he wou ld s ay :“
So and so s to le your m oney , which is hidden in the ground ,”
or such l ike there were m any ways O f m ention ing it .
48 . OF A LOVE - I NDUCI NG PR I EST
Th is is a ca l l ing of the order of p ries thood rela t ing to p rophecy , because a loveinduc ing p ries t opera ted in auguries . The love- inducing p ries t wa s either a m an or a
wom an who unders tood the power of love to infa tua te one, and who cou ld a ls o breakthe s pel l of infa tua t ion i f the influence wa s m eant for a m an or a wom an . He was ,
therefore,a lso ca l led a
“ love- releas ing p ries t .
”The ca l l ing of this pr ies t did not app ly
to the love Of the fa ther or the m other or the fam i ly , but referred to thos e who m ar
ried,or l i ved in adultery
DES CR IPT ION O F THE CALLI NG OF THE LOVE—I NDUCI NG PR I EST .
A dei ty dom ina ted over the ca l l ing of the love- induc ing p riest, and there were
love pot ions to be p repa red . Som et im es it was p ract i ced w ith an evi l intent , and som e
t im es worth i ly . The deity dom ina t ing th is ca l l ing would not com p ly i f its ordinanceswere not Obs erved .
M ETHOD OF TH E LOVE—I NDUCI NG PR I EST TO M AK E I N FATUATION EFFECT I VE .
Suppose that a m an and his w i fe were l i v ing in ha rm ony , but a fter a wh i le theirl iv ing together becam e d is agreeable, SO tha t the w i fe m oved to som e other p lace and
l i ved there a long t im e, a w i l l ful desert ion perhap s on the pa rt Of the w i fe for som e
“A n inves t igator ( R ev . J as . Bicknel l ) of the p ract ice M auna ( ba it ) wa s any art icle, however sm a l l . be
of sorcery am ong Hawa i ians , as rev i ved about 1 880. longing to, or that had been worn by one, the pos ses s ionterm ed the hoonohonoho p ries ts , accord ing to the v iew s of which by another gave him great power for ev i l .of the i r dup es “
d i spensator ies of sp i rits of deceased per Thi s not ion was the“
s tock in trade"
of p raying to
sons . The work of the send ing or m es senger p ries t he death.
classed w i tchcra ft .
S orcery Pries thood in Olden Tim es 1 1 5
ka ika ika 0 ka m akan i i luna O ke kahuna . I kekahi m anawa nae, aole 0 ka awa wa le noka m ea e i l i m a i a i ua m akan i nei , he i l i wa le iho no kekahi . Ua kapa ia ia O ihana ,
he
hoonohonoho akua .
47. K E A N O 0 K A HANA A K A M AKAN I I LUNA O K E KAHUNA
A ia a i l i iho ka m akan i i luna o ke'
kahuna ,ia m anawa e ike ia a i ka m a i O
kekahi,a m e ke kum u 0 ka m a i . A penei e Olelo a i ka m akan i i luna O ke kahuna . I
m a i oe i ko hoohiki . A ina aole he hoohiki ka m ea i m a i a i , ala ila , e Olelo auanei ke
kahuna : I m a i oe i hoounauna ia e m ea . A ina aole m a keia m au ano ka ike aria a
ke kahuna ,ala ila , e olelo auanei ke kahuna ,
“
Ua l i lo kO m aunu, a pela aku
,he nui
a he lehulehu na m akan i i luna O ke kahuna m akan i ke Olelo m a i
Ina aole he m a i ka m ea i ki i ia aku a i ke kahuna m akan i , ua ki i ia paha m a kekahi
ano e ae, penei : Ina he m au wa iwa i ko kekahi ua a ihue ia , aole nae i ike ik i ia ka m ea
nana i a lhue ka wa iwa i , ala ila ,e ki i ia ke kahuna m akan i
, a e hele m a i e nana,ke hik i
iho nae ka m akan i m a luma '
o ke kahuna . A ia a ike aku ka m akan i i luna O ke kahuna ,
ala ila ,e olelo auanei ke kahuna : Ua l i lo ko da la ia m ea ,
na m ea i a ihue, a ia i lokoO ka lepo kah i i huna ia a i . A pela aku
, he lehulehu wa le na ano
48 . N O K E KAHUNA HANA ALOHA .
O kekahi ke ia 0 ka O ihana kahuna e p i l i ana i na O ihana ike, no ka m ea ,he m au
hOa ilOna ike ka kahuna hana a loha . O ke kahuna hana a loha ,he kane a he wah ine
ia i ike i ka hana a loha ,i m ea e a loha m a i a i kekahi , a he h ik i no hoi i ua kahuna hana
a loha la ke hoopau i kona a loha ,ina ua hana ia ke kane a wah ine paha no ke a loha .
A nola ila ,
‘
na olelo ia ua kahuna la ,he kahuna ka la a loha .
’
A ole no i p i l i ka O ihana
ike a keia kahuna ,no ka hana ana i ke a loha 0 ka m akuakane a m e ka m akuahine, a m e
ka ohana hoi , aka ,ua p i l i no ka poe i hoao (m are) m aol i , a m e ka poe noho m oekolohe .
K E A N D O K A OIHA N A A K E KAHUN A HAN A ALOHA .
He akua no kO ka Oihana kahuna hana a loha ,a he m au laau no e hana a i . A ka
,he
oihana ino nae i kekahi m anawa , a he oihana m a ika i no i kekahi m anawa A ole no (3
hOOkO ana ke akua o keia Oihana ke m a lam a Ole i na kanawa i o ke akua hana a loha .
K E A N O 0 K A I-I ANA ANA A K E KAHUNA II A N A ALOHA E A LO II A A I .
Ina paha e noho ana kekahi kanaka m e kana wah ine i kekahi m anawa ,he Olu
Olu wa le no kO laua noho ana ,a m ahOpe, pono ole paha ko laua noho ana ; a hele aku
paha ka wah ine m a kah i e aku ,a loihi ka noho ana , ua haalele m aol i ia paha e ka wa
1 1 6 Fornander Collection of Hawa i ian Folk- lore.
reason , and a fterwa rds the husband learned that his w i fe had been won over byanother m an ; on that account perhap s he went to br ing her back , but she woul d not
return a t the t im e,or
,i f not 8 0
, perhap s the w i fe went to s eek the husband ’
s return and
through such effort cam e together, but not long a fterwa rds left aga in and went w i th them an w ith whom She com m itted adul tery in the fi rs t p lace. For th is reason her own
husband becam e worried in m ind for the ch i ld—bearing [pos s ib i l it ies ] by th is dis'
tres s
ing des ertion . Then,in order to bring his w i fe ba ck to c l ing to him as before, it wa s
neces sa ry for the husband to sum m on the love—induc ing p r ies t to exerc is e his power forher return . The love- induc ing p ries t wou ld then perform his s ervices in accordancew i th the w i shes Of the deserted husband , whereby She was brought back and joined himas before
AUGURY OF THE LOVE - I NDUCI NG PR I EST .
A lo ve—induc ing p ries t had an augury . He would not perform any work [in hisca l l ing ] unles s in accord w i th an augury a s suring the return of the des ert ing m an or
wom an . If the p ries t had drawn lots relat ing to the return Of the w i fe , and the resul twa s favorable, he would exp la in the om en a ccording to his know ledge ; or i f un favorable, in th is m anner :
'
\l\lc w i l l not do any thing w ith you because vour'
w i fe w i l l notreturn .
”If favorable
,others wou ld s ay thus : “ Your w i fe w i l l return ; tom orrow a t
n i gh t your w ife w i l l a rri v e a t your house.
”These were the words of the love- induc ing
p ries t a fter he had p erform ed his cerem on ies . A love- induc ing p r ies t had greatinfluence in his ca l l ing . Though a person to be won back wa s over twenty m i les away ,or , it m ay be had gone to another is land , th rough the power of the love - induc ing p ries the would return in a very Short t im e
THE EV I L WORK OF A LOVE—I NDUCI NG PR I EST
The evi l work of the love- induc ing p r ies t m ent ioned in th is num ber cons is ted inthe p ries t perform ing a ccord ing to the d i ctation O f the person ordering him . Som e
peop le would exp res s thei r des ire to the p r ies t in these words :"Make m y W i fe i l l w ith
sores .
"If not th is way then in som e other way,
thus : “Make m y w i fe -to leap down a
p rec ip ice. The p ries t perform ed only accord ing to the words of the person SO ordering .
THE LOVE OF A PER SON EN CHANTED BY TH E PR I EST .
When a love—induc ing p ries t w rought .his power upon a person i f intended to bea deep infatua t ion that would bring the pa rt ies tol i ve together aga in
, when the love Of
the deserted w i fe or husband , it m av be, a ros e it was ei ther an intens e lov e or els e an
id iot i c infatua t ion .
"Cons equently the person So enchanted had noth ing else to th inkabout , not even an a ffect ion for her p a ram our
,all the love being p laced upon the hus
band ,Or the ch i ld—bea ring w i fe [as the case m ay be ] .
CHARACTER OF I NDUCED LOVE .
There is a va s t d i fference between true love and induced love . When the la tterlove a ros e it cam e w i th a hea t
, w i th trem bl ing, w i th a ha te for all other th ings ; the
1 1 8 Fornander Collection of Hawa i ian Folk—lore.
on ly th ing in m ind being the w i fe,or the husband
,the eyes seem ing to rem a in fixed
Such wa s the character Of induced or concocted love .
49 . OF THE ON EO N E I I—ION UA (DEDI CAT ION SERV I CE )
Th is is a certa in ord inance O f the p r ies thood relat ing to the h igh p ries t , to the
governm ent , the ch iefs and the com m on peop le . Oneoneihonua was a p rayer form Of
s erv ice. On the occas ion of erect ing a tem p le, and when near its dedicat ion,the dis
triet ch iefs were as s em bled together , w ith the nObles and the court iers, who alloccup ied
the forwa rd part Of a bui ld ing p repa red for the p ries thood of the ch iefs . The serv icesthen took p la ce for the d ed i ca t ion of the tem p le. A t th is t im e the oneoneihoim a pries ta rose, and w ith an invocat ion ded i ca ted the tem p le before the as s em bly . Th is was a
great honor to s tand forth on the day Of the ded i ca t ion of the tem p le, or in sanct i fyinga tem p le.
U)
OM E S I GN S. PERTA I N I NG TO FI SHERM EN .
’
50 .
F isherm en had s i gns perta in ing to the order of p ries thood , im portant S i gns too ;auguries Wh ich exposed the m is ch ievous a ct ions of a husband or w i fe
,or som e one in
the hom e . For exam p le : The p art ing of a hook . Suppos ing tha t a person was goingout fi sh ing w ith t he hope of m aking a good ca tch,
i f the hook pa rted once and aga in and
SO cont inued , the fi sherm an wou l d m urm ur,“
Those a t hom e have transgres sed . Thusthe fi sherm an grum bled because he knew tha t the rea son the hook pa rted was the transgres s ion of those at hom e
, whether the w i fe or others . Therefore the pa rt ing of the
hook was an om en Of the fisherm en ,relating to the order Of p ries thood
THE TRAN SGR ES S ION OF THOSE AT HOM E
It was cus tom ary w ith those whose voca t ion was tha t Of fi sh ing to have certa inregula t ions . Before a person went out fi sh ing he would adm on ish those who rem a ineda t hom e not to do any act wh ich would interfere w ith the fi sh ing trip . He caut ionedthem in th is w ise :
I . The w i fe wa s forbidden from com m itt ing adultery .
2 . A dultery by other inm a tes of the house Of the fisherm an was also forbidden3 . Fight ing was forbidden in the house Of the person going out fi sh ing4 . Inqu ir ies such as “Where is ( the fi sherm an )
‘
Wh i le he was out on the oceanwere forbidden .
5 . Ea t ing the ba i t reserved by the fi sherm an was forbidden .
6 . Covetousnes s during the fi sherm an’
s absence at sea wa s p roh ib ited . If any
one of these th ings was v iola ted by thos e a t hom e wh i le one was out fi sh ing his laborwas in va in ; by observing the sanct ity of the house Of those going out fish ing succes swould resul t.
The breaking of a hook was a recogni zed indicat ion to the husband that his w i fecom m i tted adultery . The s am e would app ly to all the inm ates of the house. In v iewof these interdi ct ions som e peop le s tri ctly observed them when a person went out fi shing.
S orcer -
v P ries thood in Olden Tim es 1 1 9
ka wah ine, O ke kane,he kau na
’
m aka m a ka h i hookahi . Pela iho la ke ano O ke a loha ihana iii
49 . N O K E ON E ON E IHO N UA
O keia kekahi ano 0 ka O ihanakahuna e p i l i ana . i na kahuna nui,e p i l i ana i ke
aupun i , na’l i i a m e na m akaa inana ,
he pule nae ke ano O ke oneoneihonua . I ka m anawa
e kukulu ia a i ka heiau, a kokoke i ka hoola a ana,ala ila
, e hoakoakoa ia na’l i i a im oku
, a
m e na kaukaualii , a m e na a ia lo o ke alo a l i i a pau, e hele no lakou a pau i m ua he ha le ihoom akaukau ia no ka O ihanakahuna 0 na
’l i i . I kela m anawa e hoom ana a i ke ana ina
no ka hoolaa ana i ka heiau ,ia m anawa e ku m a i ke kahuna oneoneihonua
,m a ka pule,
ihoolaa ia a i ka heiau, i m ua O ke ana ina . O keia ka O ihana nui e ku i m ua 0 ka la e hoolaa
ia a i ka heiau , a e kapu heiau a i paha .
SO . K E KA H I M A U HOA I LON A I K E E P I L I ANA I K A POE LA WA IA .
He m au hoa ilona ike no ka ka poe lawa ia e p i l i ana i ka O ihanakahuna ,he
hoa ilona ano nui no ,he hoa ilona h iki ke ho ike ni a i i ke ka lobe ana o ke kane a wah ine
paha , a i Ole, 0 ko ka'
ha le p aha . E ia . Ka m oku ari a 0 ka m akau .
Ina e holo ana kekahi i ka lawa ia,a m e ka m anao e loaa ka ia ; a ina ua m oku ka
m akau ; a m oku hou ka m akau, a pela mau aku, ala ila e Olelo auanei ka lawa ia , Ua hewaaku nei ka noho ha le .
"Pela e Olelo m a i a i ka m ea lawa ia
,no ka m ea , ua m aOpOpO iho
la i ka m ea lawai a ke kum u i m oku a i ka m a kau,
“
O ka hewa ana 0 ka,poe e noho ari a i
ka ha le,ina 0 ka wahine, a ina he poe e ae.
‘
N ola ila 0 ka m oku ana 0 ka m akau ,ka
hoa ilona ike no ia a ka poe lawa ia, e p i l i ana i ka O ihanakahuna .
N O K A HEWA O KA POE M A K A HALE .
He m ea m au i ka poe nana ka Oihana lawa ia,he m au kanawa i m au kO lakou
Mam ua 0 ko ke kanaka hele ana i ka lawa ia ,e papa m ua O ia i ka poe m a ka ha le, aole e
hana i kekahi m au m ea e kea'
kea a i i ka hele ana i ka lawa ia . Penei e Olelo a i ka
lawa ia '
1 . Ua kapu ka m oekolohe ana aku 0 ka w ahine-
m e kekahi kane e aku .
Ua kapu ka m oekolohe ana 0 na m ea e ae i loko 0 ka ha le 0 ka m ea lawa ia
3 . Ua kapu ka hakaka ana 0 na m ea e ae i loko 0 ka ha le 0 ka m ea e hele ana 1
ka lawa ia
4 . Ua kapu ka n inau ana o kekahi i ka m anawa a ia ka lawa ia i ka m oana ,m e ke
ninau ana“
auhea O m ea
5 . Ua kapu ka a i ana i ka m aunu a ka lawa ia
6 . Ua kapu ke kuko ana i ka m anawa a ia ka lawa ia i ka m oana . O keia m au m ea
a pau ,ina e hana ia kekahi O keia m au m ea e ko ka ha le poe, i ka m anawa a ia kekahi i
ka lawa ia ,ala ila ua poho wa le kona luh i a ia no a m a lam a ia ka m a luh ia 0 ka ha le 0 ka
poe e holo ana i ka lawa ia ,alaila pono
O ka m oku ana 0 ka m akau he kum u m aopopo no ia i ke kane, na m oekolohe
kana wahine m e kekahi m ea e aku . Pela no i na m ea a pau e noho ana i ka ha le. A
m am uli o keia m au m ea kapu , na m a lam a loa kekahi poe i keia m au m ea ke hele kekahii ka lawa ia .
1 2 0 Fornander Collection of Hawa i ian Folk- lore.
GODS OF TH E F I SHER M EN ‘
F isherm en had gods jus t the s am e as other ca l l ings ; none fol lowed the occupationof fi sh ing w ithout a dei ty .
CU STOM S OF TH E FI S I -I E RM E N .
The fisherm en observed the cus tom s of the order Of p r ies thood If a fi sherm an
had a new seine, it wa s neces sa ry to br ing a sacr ifice s anct ioned by the order of pries thood
,to be Offered before us ing the new net tha t it m i ght be ded i ca ted in the nam e of
the gods of fi sh ing. The serv ices were as fol lows : A p ig was brought to a p lace as
nea r a s pos s ible to where the fi sh ing was to be done ; som e Of the peop le roas ted thep ig and som e went fi sh ing ; the fi sh or fi shes fi rs t caugh t in the net were to be roas tedtogether w ith the p ig ; it was ca l led a s acrific ing net .
When the p ig was cooked all those who a rrived at the p lace Of fish ing as sem bledtogether. The owner of the net then took a sma l l portion Of the Sp leen , and of the snout ,
and Of the ta i l O f the p ig, and took a lso the nose Of the fi rs t fi sh caught in the net,
putting all these l itt le th ings together and p lac ing them in a p iece of potato, or ka lo.
Thereupon the owner of the net fi rs t p rayed to the god of fi sh ing according to the ordinances of the p ries thood ; a fter p rayer the rea l owner of the net would be the firs t to eat
the th ings s et apart a ccording to the cus tom Of such s erv i ce, and together w ith theothers would partake O f the th ings p repared , a fter the serv ices of the s acrifice according to the r ites of the order of p ries thood were perform ed .
Th is s erv ice was observed in all kinds of fi sh ing . If a new l ine was to be used ,the sam e s ervice perform ed for the net wa s a lso given it . N o net or l ine was usedw i thout fi rs t m ak ing an Offer ing accord ing to the rites of the order Of p ries thood
ANOTHER WA Y OF PER FORM I NG THE SER V I CES
Here is another way wherein the fi sherm an perform ed the S erv ices for nets . If
a fi sherm an had Obta ined an Old net from another person , perhaps Obta ined by sa id fi sherm an through purcha se, or m ade a p resent of ; or perhap s s a id fisherm an had a net
wh ich was des ired to be changed into a flying—fi sh net , it was therefore clas sed as a new
net , for wh ich the sacrific ia l Offer ings Of the order of p ries thood m us t be carried out inthe s ame m anner as of a new net .
S I . THE OCCUPATION OF FARM ER S
A gri culture had its god . N O person could cul t i v a te w i thout recogn i z ing the
god of agri cu lture of the order of p ries thood ,for am ong those who served the sa id god
O f agri cu lture, it wa s neces sa ry to p ray to them tha t the voca t ion m igh t flourish .
The gods of fi sherm en were m any, though Kuula Farm ers , l ike the fi sherm en. .and in fact.
all call ingsp redom ina ted on all the i s lands excep t p erhap s Hawa i i , had m any gods , of which Kn in s evera l of hi s attributesa s lcoas or a l tar p laces to thi s de i ty dotted all the sea held sup rem e recogn i t ion. Kukaoo, god of husbandry ;coas ts around . Laeap ua was Lana i 's . Keaoaui. cloud god ; Kukulia , for dry. and Kukeolowalu
for wet cul ture.
1 2 2 Fornander Collection of Hawa i ian Folk- lore
AUGUR I ES I N AGR I CULTUR E .
The occupa t ion of agri cul ture had its augur ies . N O farm er would p lant his s eedunles s he observed the auguries of agri cu lture a ccord ing to the order of p ries thood .
A fa rm er could not even p lant his s eed un les s he d id so in the days su itable for p lanting. Should a person p lant his seed in days known to be unfavorable, the m ore
experienced farm ers would p red i ct fa i lure through their Obs ervance of the rites of the
order Of p ries thood .
THE PLANT I NG OF POTATOES
In the cult iva t ion Of potatoes there were certa in rules to be observed in thei rp lant ing , because a person could not take one or another potato sp rig a t random , w ithout p roperly exam in ing the cond it ion of the leaves that would be p roduct ive. For
examp le : In p lucking the potato s p ri gs tha t would bea r fru i t , the thr i v ing condit ionof the leaves m us t be seen to. If they were Observed to be of a fine soft grow th
, or
perhap s som ewhat l i ght colored ,those sp rigs were selected as being
'
adap ted to p lanting The p lanter would then decla re, Those s pr i gs w i l l not fa i l Of yield ing potatoes .
“
But though the leaves were good and the day un favorable for p lanting , theywou ld not bear fru it ; nothing but the roots wou ld be seen .
ANOTHER M ETHOD OF SELECT I NG S PR I GS .
A nother m ethod of s electing the potato sp r igs was s im i la r to the a'
forem en
tioned , but the fa rm er m us t be very ca refu l in the p lucking of the sam e,thus : On
p roceed ing to s elect the potato leaves ,let him fi rs t dig down the pota to h i l ls to a scer
ta in i f they were ful l of pota toes ,if SO
,then w ith as surance he could p luck the sp rigs
from its vine . The fa rm er would‘
s ay :“
These leaves w i l l not fa i l to be p rol ifi c whenp lanted ,
because the h i l l s a re ful l Of pota toes .
”
”2 . FAVORABLE DAYS FOR TH E FARM ER TO PLANT H I S SEEDS
The days of a m onth were not all favorable for p lant ing potatoes , for one day
had its own benefi ts,and another its favors ; in the s am e m anner were the twel ve m onths
of the yea r,they were not all favorable m onths for cult i va tion . The fol low ing were
the favorable days for the p lant ing Of pota toes , m elons and bananas :Hilo — Tha t was the fi rs t day of the m onth according to Hawa i ian ca l cula tion .
Tha t day Was so nam ed on a ccount of the d iminut i ve s i ze of the m oon,and m ent ioned
as being s lender in appearance,and becaus e of that fact in the appea rance of the m oon
it was ca l led H i lo .
‘
It was a favorable day,and the potato ,
m elon and banana s eedsp lanted by the farm er on thi s day would bea r wel l .
Hooka — Tha t was the s econd day of the m onth,so - nam ed on account of the
s im i la rity of the m oon tha t n igh t w i th the a rch Of a door .
4 1In l ikenes s to the curved
l intel of a door sowa s the daynam ed Hoaka .
”Those who p lanted their seeds on tha t
day would find them yield ing p lent i ful ly . The favors o f th i s day were s im i la r to thoseof Hi lo.
Thi s m us t have reference to certa in m odern s tructures , a s no doorway of a Hawa i ian house was arched. Hou/ca
was one of the kapu days .
S orcery P ries thood in Olden Tim es . 1 2 3
N A OIHA N A I K E O K A M A H I A I
He m au oihana ike no ka O ihana m ahia i . A ole e kanu wa le ana kekahi m ahia i ikana m ea kanu,
ke Ole Oia e m a lam a i ka O ihana ike 0 ka m ahia i e p i l i ana i ka O ihana
kahuna . A ole no e hik i i kekahi m ahia i ke kanu wa le i kana m au m ea kanu ke kupono Ole
i na la m a ika i i ke kanu . Ina i kanu wa le kekahi i kana m au m ea kanu i loko 0 na la i Oleloia he m a ika i Ole, ala ila , e hooiloilo auanei ka poe m aa i ka m ahia i ana ,
m am uli 0 ka
O ihanakahuna
N o K E KANU A N A 1 K A UWALA .
A ia i loko 0 ka m ah i ana i ka uwa la kekahi m au hoa ilona e pono a i ke kanu i kauwa la ,
no ka m ea,aole no e hiki i kekahi ke lawe m a i i kela lau uwa la keia lau uwa la e
kanu m e ka nana pono ole i ke arm 0 ka lau uwa la e hua a i . Penei : I ka'
hoom aka ana
e ako m a i i na lau uwa la e hua a i, e nana m ua
‘ i ke ano m a ika i . Ina na ike ia ka lau uwa laua nahenahe m a ika i ka ulu ari a
,a na ano a ia i p aha ke kino ako m a i ia m au lau
, na kupono
ia m au lau uwa la i ke kanu aku . A la ila e Olelo auanei ka m ahia i,A ole e Ole ka hua O
keia m au lau uwa la .
”A ka
,ina i m a ika i ka lau , e inoino ka la e kanu a i ala ila
,aole no
e hua ana ia uwa la ; O ke aa wa le no ka m ea e ike ia
K E K A H I A N O 0 K A LAU UWALA .
O kekahi a no 0 ka lau uwa la e ki i a i , ua l ike no kona ki i an_a m e ka m ea i
hoakaka m ua ia no kela m ea m ua . A ka,e pono no i ka m ahia i ke m akaala loa i kona ako
ana i na lau . Penei : I. ka hoom aka ana e hele e ako i ka lau uwa la , e heluhelu m ua iho
O ia i ka pue uwa la , a ina he hua na pue uwa la ,ala ila
, e pono ke ako m a i i na lau . Peneie Olelo a i kekahi m ahia i :
“
A ole e Ole ka hua O keia lau ke kanu aku,no ka m ea , he
hua ka pue.
”
52 . N O NA LA KUPO N O E KANU AI NA M E A KANU A K A M A H IA I
M a na la apau 0 ka m a lam a , aole e l i lo i m au la m a i ka i wa le no no ke kanu uwa la,
no ka m ea ,he okoa ka m a ika i O kekahi la ,
a he okoa ka m a ika i o kekahi la ; pela no na
m a lam a he um ikum am alua 0 ka m akah ik i , aole i l i lo na m a lam a a pau 0 ka m akah ik i im au la m a ika i wa le no ,
no ka m ahia i ana . E ia na la m a ika i no ke kanu uwa la aria , a m e
ka ipu , a m e ka m a ia .
O Hilo. O ia ka la m ua 0 ka m a lam a m a ko Hawa i i helu ana . Ua kapa ia kainoa O ia la
,m am uli 0 ka unkn 0 ka m ah ina . Ua oleloia ,
he m ah ina puahilohilo. O ka‘
m ahia i e kanu i ka uwa la ,ipu,
m a ia ia la,ala ila ,
he la m a ika i ia ,he hua pono na m ea
kanuO Hoaka . O ka la elua ia 0 ka m a lam a ; na kapa ia ka inoa o
-ia la , no ka l ike ana
0 ka m ah ina ia pO m e ka boaka 0 ka puka . E l ike m e ka p io ana 0 ka hoaka 0 ka pukaha le, pela i kapa ia a i ka inoa O ia la Hoaka . O ka poe kanu i ka lakou m au m ea kanu iala
, e hua nui ana no na m ea kanu . Ua l ike no ka m a ika i O ia la m eHi lo
1 2 4 Fornander Collection of Hawa i ian Folk—lore.
The Kn days— There were four Of thes e days , and were ca l led the c lus ter days ,
each being nam ed : Ku - kah i , Ku - lua,E u - kolu ,
Ku—pau . The ausp i ces of these dayswere s im i la r to those Of Hi lo and Hoaka . I f potatoes , bananas , or m elons were p lantedin thos e days the bearing would be good .
Hana — Th is day wa s ca l led a fter the m oon , on’
account Of the van ish ing Of the
horns of the m oon and becom ing som ewha t rounded . Therefore the nam e of th i s daywas ca l led "Huna .
"4 2It was a favorable day for pota to p lanting ; the potato sp rigs
p lanted this day wou ld bea r fine ful l pota toes ; but if overburdened w ith soi l form ingthe h i l ls , the potatoes would be f ibrous ; otherw ise they woul d be fiberles s .
A kua .
— The nam e of th is day was ca l led a fter the gods of the farm ers,a day in
wh ich to hnloa the grow ing p lants of the farm er. The day was Of a two—fol d character, a favorable and an un favorable day. If pota toes were p lanted th is day they wouldhave, at bea ring, a p rol ifi c y ield ,
the fol low ing being app l ied by the farm ers regardingit :
“
The potato ha s a m onstrous y ield . If the potato did not yield , the farm er would “
refer to it as fol lows : “
How unnatura l is the unp roduct ivenes s of m y potato fieldHokn .
— The t im e when the m oon becom es com p lete and round was ca l led Hokn .
M ahealani .— The nam e of th is day wa s SO ca l led because the m oon was ful l andappea red early . A nd on account O f the ful lnes s of the m oon it was ca l led M aheala -ni .
On these two days , H and M ahealani , the potatoes wou ld be p lent i ful and Of goodla rge s i ze . But i f the leaves grew in abundance, the potatoes would be unwholesom e ;
of a bitter or ins ip i d tas te.
The appel lation was given th is day on a ccount of the short reti rem ent of the m oon
before it rose aga in .
“5
Th is was a good day for p lant ing pota toes ; the p roducts wouldbe long , but large—cored and the s tem fibrous .
Kuhn— The nam e was app l ied to th is day on account of the la tenes s Of the
m oon ,r is ing short ly a fter m idn ight ; th is was a good day to p lant potatoes ; they are
long,but ful l Of r idges ; [and ] its p rinc ipa l root has m any
~branching ones .
The L aa i ts .
'
— These were three days .
“7 They were free—bea ring days , but thepota toes were not good ,
being fu l l of fibers . If the spri gs were p lanted in the m orn ingof any of thes e days they would not bea r fru it for one year and a few m onths over .
M nkn — Th is was the la s t day of the m onth . Th is day was so ca l led from the
fact tha t the m oon was not seen the p rev ious n ight,therefore i t was ca l led M nlen
”8
Thi s was a favorable day for the p lant ing of pota toes , bananas and m elons , s im i la r toH i lo
,Hoaka ,
and the four Kus .
53 . OF DREAM S .
There are m any th ings rela ted to dream s ; som e are benefic ia l and som e not . In
a dream som e things a re revea led whereby a person m ay be ad v ised O f wha t he S hould
Hnna , h idden ; concea led .
,
'
Knloa , hoom anao. m oha i : O ffer ing, genera l ly ap p l iedto the firs t frui ts of labor devoted to som e good cause.
In ea rly days p eop le set a s ide a p art of the i r fi rs t p roducts a s a kulou, or offer ing to the god. It s ap p l ica t ionhere p robably refers to the fi rs t treatm ent of the v inesand hoe ing O f the hi l l s , to w in the favor of the gods .
Ka loa . to p lant .
“ Ful l m oon ; nam e a l so Of a star.
'Thi s has reference to the short t im e O f darknes s , then ight fo l low ing the ful l m oon.
The nat i ve account dea l s w ith the n ight and day as
These were known a s Laau - kn- kahi : Laau- lcu- lua ,
and Loan- pau.
“M n/en, cut Off ; any thing cut short ; when
“
the m oon
ent i rely d i s ap p eared the m onth ended .
49Thi s was a subj ect that cla im ed m uch attent ion O fthe Hawa i i an m ind, and wa s a fru i tful source of revenueto p ri es ts for thei r i nterp reta t i ons of these om ens
2 6 Fornander Collection of Hawa i ian Folk- lore.
do,and the a ccom p l ishm ent O f every th ing wh ich he intended to perform . Dream s have
certa in auguries in relat ion to the order of p ries thood . Those who had know ledge Of
the interp reta t ion O f dream s were am ong those who had a deep unders tanding of the
auguries Of dream s perta in ing to l i fe and dea th .
THE BENEFIT OF DR EAM S
Suppos ing tha t one had a dream ,a wa ter dream ,
it wa s certa inly a good s ign .
The wa ter dream . If a person was affl i cted w ith a severe a i lm ent , an a i lm ent
wh ich m ight - be fa ta l,then before the m edica l p r ies t Operated on him ,
he ( the p ries t )wou ld a s sert :
“
Should you dream a wa ter'
dream ton i ght, you w i l l recover.
‘
This wasone Of the cus tom a ry auguries by dream in connect ion w ith the order of p ries thood .
THE S E A DR EAM
Th is was one O f the wors t dream s to be had in s leep . If‘
a person had a s ea
dream before he was i l l it foretold tha t the dream er wou ld be taken s i ck . A ga in . If
a person dream t Of s eeing another bath ing in the s ea,the dream er would not be a ffected
but the person s een in the dream as bath ing would be taken i l l . But the usua l resul tOf a s ea dream was to ind ica te blotches or other skin erup t ions
GO I NG NAK ED.
Th is was one of the m os t inaus p i c ious dream s as it concerned i l lnes s and dea thSuppos ing tha t a person wa s seen by another in a dream going W i thout appa rel , thenthe p ries t wou ld rem ark : “M is fortune w i l l befa l l that m an ;
”
tha t is,the person s een in
the dream going about w ithout c loth ing
OF TH E TOOTH EXTRACT I NG DREAM
This wa s one of the m os t unfavorable dream s . If,in his s leep a person had a
tooth extract ing dream ,it was a dream foretel l ing the death of one Of his own blood .
If the tooth extra cted was from the left s ide, then one wou ld die from am ong the
w i fe’
s rela t ives ; but i f the tooth was drawn from the r ight S ide,then dea th would
corres pond ingly occur from am ong the relat ives Of the dream er . If the teeth extractedwere from the
'
front , the eye- teeth for ins tance, upper or lower jaw ,
then the fulfi l lm ent
O f the dream would occur in the dea th of a“
nea r rela ti ve Of the dream er. This , howev er , did not occur to those who were unaccus tom ed to the interp retat ion Of the dream
,
and who had no idea tha t the dream m eant anyth ing .
THE BUR STI NG [OF A N ABS CES S ]
The interp retat ion of th is dream is s im i la r to that of the tooth—extract ing dreamIf a person suffered a
“ burs t" in a dream or a v is ion , i f it happened r i ght in front , thenthe p ries t of the order of p ries thood sa id : “ Your own rela t ives w i l l die, those who are
neares t to you .
”
If the burs t occurred on the left s ide , then it concerned the w i fe and
others who held rela t ionsh ip . On the other hand , i f the burs ting occurred on the right
S orcer r Pries thood in Olden Tim es . 1 2 7
hana , a m e na m ea a pan e hookoia ana a ke kanaka e m anao a i e hana . He m au O ihana
ike no ko ka ni oe nhane e p i l i ari a i ka O ihanakahuna . O ka poe ike i ka hoakaka ana 0 na
mm 0 ka m oe uhane,O keia kekahi 0 ka poe ike hohonu i na ou l i 0 ka m oe uhane e p i l i ana
i ka m ake a m e ke Ola .
K A WAIWAI 0 K A M OE UH A N E .
Ina ua loa a i kekahi ka m oe uhane, he m oe wa i , ala ila he ni oe m a ika i ia ke ikeia m oe nhane. Ka ni oe wa i . Ina paha e wa iho ana kekahi m ea i ka m a i nui
, a he m a i ua
ike ia ka p i l ik ia ,ala ila
,m am ua 0 ka hana ana a ke kahuna la paau ia ia , e kauoha auanei
ke kahuna ,
“
Ina e loaa ka m oe wa i ia oe i keia po,ala ila Ola oe .
”
O ke ia kekahi 0 kahoa ilona m au m a ka m oe uhane e p i l i ana i ka oihanakahuna .
K A M OE K A I .
O keia kekahi 0 na m oe ino loa ke loaa i loko 0 ka m oe nhane Ina e loaa ka m oe
ka i i kekahi m am ua O kona m anawa m a i Ole , ala ila e m a i aku ana no ua kanaka la nana
ka m oe uhane . E ia kekahi . Ina paha ua ike ia aku kekahi e auau ana i ke ka i,m a ka
m oe nhane e kekahi m ea e aku,ala ila 0 ka m ea nana ka m oe uhane ke p i l ik ia ole
, a 0 ka
m ea i ike ia m a ka m oe uhane e auau ana i ke ka i ke m a i . A ka 0 ka m ea m au i ka m oe
ka i ke loaa m a ka m oe nhane ,he kakio ka m a i , a he m a i anO punpun e ae
N O K A HELE WALE AOLE KAPA .
O keia kah i 0 na m oe ino ke loaa m a ka m oe uhane,he m oe nhane keia e p i l i
ana i ka m a i a m e ka inake . Ina paha ua ike ia kekahi e hele wa le ana,aole he kapa ,
m a
ka m oe nhane e kekahi m ea e aku,ala ila
,e olelo auanei ke kahuna : H e p i l ik ia aku ka
hope O ia kanaka ,
”O ke kanaka nae i ike ia e hele
'
wale ana aole he kapa m a ka m oe nhane.
N O K A M OE U N UH I N IHO
O keia kekahi 0 na m oe nhane ino loa . Ina paha ua loaa ka m oe unuhi n iho ikekahi m a ka m oe uhane, ala ila he m oe nhane no ia e
-
p i l i aku ana i ka m ake 0 kekahi o
kona koko. Ina paha m a ka aoao hem a ka n iho i unuhi ia , ala ila ,m a ka aoao 0 ka wah ine
ka m ea e m ake ari a ; aka hoi i na m a ka aoao akau ,ka n iho i unuhiia
, ala ila m a ka aoao
kupono iho no 0 ka m ea nana ka m oe e booko ia a i ka m ake. A ina hoi m a ke alo ponoi nan iho i unuhi ia ,
0 na n iho a iwa in paha ,ina m aluna a m a la lo paha ,
ala ila,m a luma O ke koko
ponoi no 0 ka m ea nana ka m oe nhane e hooko ia a i ka m ake . A ole nae e hiki wa le ari a ia
m ea i ka poe m aa Ole ke hoakaka ae i ke ano O ia m oe nhane, aole no hoi e m anao ana he
hana ka ia m oe uhane
N O K A PAHU A N A .
Ua l ike ke ano O keia m oe uhane m e ko ka m oe unuhi n iho. Ina p aha na loaa ikekahi kanaka he “
pahu‘
m a ka m oe nhane, a m a ka hihio paha Ina ua pahu pono
ae m a ke alo i loko 0 ka hihio a m oe uhane paha ,m a ka m oe nhane ana
,ala ila e Olelo
1 2 8 Fornander Collection of Hawa i ian Folk- lore.
s ide,dea th would befa l l the husband or his rela t ives , in cas e a m an had the dream or v i
s ion . A nd i f a wom an wa s the dream er,death wou ld befa l l her or her own relatives , i f
the abs ces s broke in front or on the right s ide.
OF A HOUSE CON SUM ED BY FI RE .
Th is wa s one of the dream s which foretold of the events which wou ld transp irethe next day. If a dream of th is character occurred to a person at n ight
,Of a house be
ing consum ed by fi re, its interp reta t ion woul d be a s fol lows : A cha rge wou ld com e forth ,perha p s an a ccusa t ion l iable to tria l , and jus t ly so ; no good word had any reference for th isdream . If a bla ze was s een in a dream . but wh ich (bla ze ) had not m ade any headwaybefore it d ied out , then the cha rges would not be m ade publ ic ; they woul d be adjus tedand settled w i th in the hom e. But i f in the dream the bla ze was s een to sp read and
wa s not ext ingui shed when the dream er awoke, then the accusa tions wou ld becom e pub
l i c, or perhap s before a tria l court.
ANOTHER I NTER PR ETAT ION OF A FI RE DR EAM .
Suppos ing tha t a bla ze was s een by a person in a dream , and tha t the dream er
endea vored to quench the fi re and perhap s extingui shed it ; then som e words would com e
forth during the day, wh ich , however, wou ld not sp read being on ly of sm a l l m om ent.
If there was an encounter from the words wh ich cam e forth dur ing the day,then the per
son who ext ingu i shed the fi re wou ld be the one to supp res s the quarrel during the day ,if
the words referred to an encounter
ANOTHER - VER S ION OF A FI RE DR EAM
Suppos ing that a dream er s aw tha t one s ide Of the house was des troyed,then from
the s ide des troyed by fi re '
would the words Of judgm ent com e forth or words of a l tercat ion or s tri fe. If a person dream ed Of a fi re which sp read allover the land , tha t fi re didnot have any rela t ion to the bla ze above des cribed . But a fi re s een in this m anner had
reference to the kingdom ,i f an ep idem i c p reva i led , or it m i ght m ean war. If not Of
that chara cter perhap s the overthrow of the governm ent . The h igh p ries ts of the kingwere the interp reters of th is dream to the i s land ru lers .
OF .A TOR CH LI GHT M OV I NG FROM ON E LAND D I V I S ION TO ANOTHER
Suppos ing tha t a l i ght was seen m ov ing from one d iv is ion of land to another,or
from one house to another, in a dream ,an interpreter of dream s or a couns elor of the
grea t order Of p r ies thood wou ld say :“
The rul ing power of a certa in ch ief w i l l cea s e,
and be gi ven to another i s land ch ief . If not an is land ch ief , then a d iv is ion or a dis tri ctch ief w i l l be rem o v ed .
"
However, if in the dream a l igh t was p la in ly s een com ingd irect from a certa in p lace and entered a dwel l ing , the house in wh i ch the l igh t enteredw ith the person hold ing it being p la in ly s een ,
then the interp reter of dream s,and the
couns elor of the grea t order Of p ries thood would s ay :“
A n overseersh ip , or a d iv is ion or
is land adm in is tra torsh ip w i l l cease ,and the benefi ts given to the person who ca rried
1 30 Fornander Collection of Hawai ian Folk- lore.
the lam p from another p la ce. If the person who carried the l ight and the owner of thehouse into which the l ight was taken were p la in ly seen
,then the dream had reference to
themOF Two LIGHTS
Suppos ing [in a dream ] tha t two l igh ts were seen burn ing , going in Oppos ite direct ions , each ca rried by an is land ch ief , the dream m eant tha t they were two Oppos ingl ights , one ch ief Oppos ing another ch ief . A nd if the dream er s aw the two l ights burn ing
,
and the l i ght carried by one was ext inguished , the h igh p r ies t Of the order of counselors would say :
“War w i l l fol low,and the person whose l igh t wa s ext ingu ished w i l l be
vanquished . V i ctory w i l l not be a tta ined by him in wa rs
54 . OF A BOWEL DR EAM
Suppos ing tha t a m an or wom an had a bowel dream , and tha t the intes tineswere drawn out and not returned to thei r usua l form
,the interp reta t ion of the dream
wou ld be as fol lows : A m an woul d leave his w i fe, or v ice versa . If it did not so refer,
the interp retation Of the dream Would be fulfi l led in the death of ei ther. The dream,
however, did not pa rt i cularly app ly to any other person ; it referred to the dream er him
sel fOF A K I TE FLYI NG DR EAM
Th is dream had reference to no one else but the dream er, whether it rela ted to
p roperty , or referred to som eth ing else tha t he was perhap s in need O f . If the dream er,
in a dream flew a k ite and drew in the l ine, p i l ing it up before him ,he would have great
hopes the next day of receiv ing a la rge fortune. If gam bl ing occup ied his m ind it wouldsucceed . But i f the dream er flew a ki te and wh i le pul l ing in the l ine the kite brokeaway , then he would not be fortuna te the next day. If he went out to gam ble he wouldlos e all, noth ing rem a in ing to him .
55 . OF POI FERM ENT I NG A N D S P I LL I NG OVER A CALABASH .
Th is was one of the wors t dream s in relat ion to a l terca t ions , or to other m a tters
l iable to tria l . If a person dream ed Of ferm ented poi , tha t it S p i l led outs ide of the ca labash , then the interp reter Of dream s would s ay :
“
A word w i l l com e in the m orn ing ;a word wh ich w i l l be w i desp read .
”But , i f the dream er saw tha t the poi ferm ented w ith
out sp i l l ing outs ide O f the ca labash before he awoke, then the interp reter of dream s
wou ld s ay :“
A word w i l l com e in the m orn ing , wh ich , however, w i l l not go forth a t
large.
”But i f ferm ent ing poi wa s seen in the ca labash , and tha t the ca labash broke as
the dream er saw it,then the interp reter of dream s would say :
“
Th is is a bad dream . If
word com es and it rela tes to transgres s ion , then it w i l l not be w i thout m is fortune
56 . SOM E AUGUR I ES R ELAT I NG TO TH E ORDER O F PR I ESTHOOD
There were various auguries recogn i zed am ong thi s peop le rela t ing to the orderof p ries thood and wh ich were not m ent ioned in the form er num bers . There were
S orcery P ries thood in Olden Tim es . 1 3 1
a a im oku paha , a e l i lo auanei ka pom a ika i i ka m ea nana i paa ke kuku i m a i kah i eni a i .” “
Ina ua ike m aopopo i a ka m ea nana i paa m a i ke kuku i , a m e ka m ea nona ka
ha le a ke kukui l kom o a i , ala ila no laua ka hana m a ka m oe uhane
N O NA K UKU I ELUA .
Ina ua ike ia na kukui elua e a ana , e hele aku ana kekahi kukui , a e hele ni a i anakekahi kuku i
,he m au a l i i a im oku nae na m ea nana i paa na kuku i m a ka m oe nhane ; O ke
ano O ia m oe nhane, he m au kuku i pa io laua , e pa io ana kekahi a l i i m e kekahi a l i i . A
ina i nana aku ka m ea nana ka m oe uhane,ua
‘
a na kukui elua , a i p io ke kuku i a kekahi ,ala ila e Olelo auanei ke kahuna nui O ke kakaolelo ,
“
He kaua ka hope, a 0 ka m ea nana ke
kuku i i p io, O ia no ke p io ana , aole e loaa he lanakila nona i loko 0 na hoouka kaua .
”
54 . N O K A M OE UH A N E N A A U
Ina ua i i ioe nhane kekahi kane ,a wahine paha ,
a he m oe nhane naau ka m ea i loaam a ka m oe uhane ana ,
ina paha penei ke ano 0 ka unuhi ana i ka naau. Ina na unuhi ia
ka naan a p au i waho ,aole nae i hoihoi hou ia m a i ka naau e l ike m e ka m ea m au , ala ila
eia ka hoakaka ana i ke ano O ia m oe . E haalele ana ke kane i ka wah ine, a i Ole ka wahine i ke kane paha . A ina aole i . p i l i m a ia ano,
ala ila, e hOOkO ia ua m oe uhane la m a
ka m ake 0 kekahi , aole nae e p i l i keia moe ia ha i , aka ,e p i l i ana no i ka m ea nana ka m oe
nhane.
N O KA M OE UH A N E HOOLE LE LU PE .
O keia m oe, aole ia e p i l i ana ina m ea e ae, aka i ka m ea ponoi nana ka m oe , ina
na p i l i i ka wa iwa i , a ina ua p i l i i kekahi m ea e ae, no ka nele p aha . Ina na hoolele ka
m ea nana ka m oe uhane i ka lupe m a ka m oe nhane ana , a ina ua hukihuki O ia i ke aho a
p uu rna kona alo ponoi , ala ila e m anaolana nui auanei ka m ea nana ka m oe he pom a ika i nui
kona m a ke ao ana ae. Ina he p iliwa iwa i kana i m anao a i , e ko no auanei . A ka hoi , in-a
e hOOlele na m ea la nana ka m oe uhane i ka lupe a hukihuki i ke aho ,a i m oku aku ka lupe,
ala ila aole e loaa ka pom a ika i nona m a ke ao ana ae. Ina e hele i ka p i l i wa iwa i , e pauana no i ke eo,
aole e koe nona ka wa iwa i
55 . N O K A HU ANA O K A PO I A HA N I N I M A WA HO O K A UM E K E
O keia kekahi 0 na m oe uhane ino e p i l i ana i ka hakaka , a i Ole i kekahi Olelo e ae
paha e p i l i ana i ka hookolokolo. Ina paha na loaa i kekahi ka m oe hu poi , m a ka m oe
uhane ana ,a ua han ini paha ka poi i waho 0 ka um eke, ala ila , e Olelo auanei ke ki lok i lo
m oe nhane : “
He Olelo ke hik i m a i ana m a ke ao ae, Olelo e puka loa ana i ke akea .
”
A ka hoi , ina i ike ka m ea nana ka m oe uhane, ua hu ae ka poi aole i hanini m awaho 0
ka um eke,a puoho wa le ka m ea nana ka m oe
,ala ila
,e Olelo auanei ke k ilok i lo m oe uhane;
He Olelo ke puka m a i ana m a ke ao ae, aole nae e puka ana i waho O ke akea ia Olelo.
”
A ka hoi , ina ua ike ia he poi hu,i ka um eke, a naha pu paha m e ka um eke m a ka ike ana
a ka m ea nana ka m oe , ala ila e Olelo auanei ke ki loki lo m oe nhane,He m oe ino keia . Ina
e puka m a i he Olelo no ka hewa ,ala ila aole e nele ka p i l ik ia .
”
56 . K E K A H I M A U CIHANA I K E E P I L I ANA I K A OIHA N A KAHU NA
He nui na hoa ilona ike a ke ia lahui e p i l i ana i ka Oihanakahuna i Olelo Ole ia m a
na helu m ua . A he hoa ilona e ae no kekahi e p i l i ana' i na m ea a pau , na p i l i 1 ka poe 0 ka
1 3 2 Fornander Collection of Hawa i ian Folk- lore.
other auguries a lso whi ch concerned ev eryone,those of the order of p ries thood as wel l a s
others . But it was through the order of p ries thood tha t these auguries becam e knownto allthe peop le
OF SM ALL S P IDER S (KUUK UU ) .
Th i s was one of the recogn ized om ens and a las ting one. Thi s lennlenn is a sp i derwh ich p ays out its web from w ith in i ts el f . Sup pose tha t a m an was res t ing som et im e,
and a sp i der was seen to drop right before him then the m ean ing O f such s p i der was thata benefi t w i ll com e forth , or els e a s tranger w i l l arri ve. But i f the S p ider was seen to
drop on the ri ght , or left s ide, or had dropped beh ind , then it wa s a s p ider Of no benefi t
57 . TWI TCH I NG OF THE EYES
The twitch ing Of the eyes was a S i gn wh ich perta ined to the order Of p ries thood If the tw itch ing of the eyes happened to a person then it wa s som ething tha t foretold the arri v a l of a s tranger
,or m ourn ing for som e dead person . Therefore the tw itch
ing of the eyes was fol lowed by wa i l ing, whether it be for the s tranger
,or for the de
ceased . If the tw i tch ing of the eyes cont inued for severa l days , perhaps ten or m ore, thencea sed , its portent was about to be fulfi l led ; its consumma t ion would surely fol low .
R I NG I NG I N TH E E A R
R inging in the ea r was a lso a S i gn wh ich perta ined to the order Of p ries thood If
a ringing in the ea r occurred to a person ,he wou ld know tha t he w as being spoken i l l of
by som e person . If the ringing was in the r ight ea r the p ries t O f the order Of p ries thood would s ay that a m an wa s the person s peaking i l l . A nd i f the ringing wa s in the
left ea r then the d i v in ing p ries t of the order Of p r ies thood s a id tha t a wom an was the
one s peaking i l l . The r inging Of the ear did not refer on ly to ev i l speaking . It had
reference a lso to m atters of a d i fferent na ture. If s i cknes s was to befa l l the person having ringing ea rs
,tha t wa s to be expected . Thes e were the only two ways wh ich it had
any app l i ca t ion .
BR I STL I NG UP OF THE HAI R OF THE HEAD.
It i s a creep ing s ensa t ion in the head as though m ade by l ice There were twoappel lat ions given to th is sensa t ion ,
Bristl ing up Of the head , and Swel l ing of the
head .
”
If this sensa t ion ,the bris t l ing up Of the ha ir of the head , was fel t by a person
wh i le he wa s s im p ly idl ing away the tim e,w ith a feel ing of contentm ent
,there being
no cause for d is sa tis fact ion ,the sens a tion com ing on sudden ly , then the person thus a f
fected knew tha t he was being spoken i l l Of. Th is had the sam e d i v ina tion a s the ringing in the ea rs . Thi s S ign did not , however, refer to this condit ion on ly , but had reference a ls o to other m a tters .
.For ins tance : Sup pos ing that som et im e rem em brances cam e
to a m an through fea r,of the sudden dea th of a person ; i f the recol lect ion Of the dead
person becam e v ery great , then the bri s tl ing O f the ha i r Of the head wou ld surely happen to tha t m an . Fear was the cause .
1 34 Fornander Collection of Hawa iian Folk- lore.
58 . THROBBI NG OF TH E FEET
Throbbing of the feet is a pul sa ting on the under or upper s ide O f the feet as
though O f som eth ing m ov ing. I f the throbbing of the feet happened to a person a t
som etim e it was an ind i cat ion Of rem ova l to another locat ion a t an unexpected t im e
for rem ova l , therefore when the throbbing occurred a rea l ity of the rem ova l was ap pa r
ent . However, i f the portent Of the throbbing Of the feet was not in th is case consum
m a ted , then it would be rea l i zed in the arri va l of a s tranger . Therefore thi s S ign had re
ference to two ins tances only , the rem ova l to another loca t ion and the a rri va l of a
s trangerM OLES OF PER SON S .
There a re in the m oles Of persons som e s igns perta in ing to the order of p ries thood ,but som e p eop le d id not agree upon the interp retat ion of these S i gns , som e having di ff erentinterp retat ions from others ; but the h igh p ries ts of the order of p r ies thood , and the
couns elor Of the king knew the chara cter of a person by the loca t ion of the m ole, andwould a ccordingly interp ret the cha racter of a person and allhis a cts
OF M OLES BETWEEN TH E FEET A N D TH IGH S .
If the m ole O f a person was loca ted on the feet, or on the ca lves of the legs , or onthe thighs , the counselor wou ld s ay tha t he wou ld be a person m ov ing about from p la ce top la ce. But the counselor would exp la in m ore ful ly thus :
On the Feet — If the m ole of a person be located on the ins tep he was the la zies t Of allpersons , who m erely loi tered around w i thout any ser ious thought for work ; hewould not rem a in s ettled in one p lace.
On top of the Foot.
— If the m ole of a person wa s located on top of the foot , itind i cated him to be a wandering , lazy m an
, but not so lazy as the m an w ith the m oleon the ins tep .
Between the Feet and the Knees — If a m ole is loca ted between the feet and theknees , it denotes an it inerant person , one not a ltogether given to wander ing, but whowou ld not rem a in in his bi rthp lace.
Between the Knees and the Thighs— If the m ole of a person was loca ted be
tween the knees and the th ighs it denoted a m igra torv person , who had, however, nogrea t des ire for rov ing but who would not s ett le down in his own p la ce. He had ,
how
ever,great des ire for work
OF M OLES O N PR I VA TES A N D M ON S VENER I S
If the m ole Of a person was located on his p riva tes it denoted him to have a greattendency to las c iv iousnes s , as Keawe, a m os t notorious person in un law ful sexua l interCOllI
'
SC.
OF M OLES ON THE BACK
If the m ole of a person be on the back it shows him to be a selfi sh m an,one who
had no great cons idera tion for his rela ti ves . If the person whose m ole was thus loca ted
S orcery Pries thood in Olden Tim es 1 3 5
58 . N O K E KON I 0 N A WA WA E .
O ke kon i 0 ka wawae, he m ea ia e kon i ana m a la lo a m aluna paha 0 na kapua i
wawae, m e he m ea la e oni ari a . Ina i puka m a i ke kon i ana 0 ka kapua i wawae ikekahi kanaka i kekahi m anawa , ala ila he hoa ilona ia no ka hele ana aku m a kah i e, i kah im anawa ,
ka m anawa hoi i ike Ole ia e hele ana ,nola ila ,
ina i puka m a i ke kon i , ala ila ,e
hoom aopopo ana no ka hele ana . A ina aole i hookoia m a keia ano kela kon i ana 0 ka
wawae,ala ila e hookoia m a ka m a l ihin i puka m a i
, a nola ila , elua wa le no m ea e p i l i a i keiahoa ilona , 0 ka hele m a kahi e, a m e ka m a l ih in i puka m a i
N O NA I LA O K E KANAKA .
A ia i loko 0 na ila O ke kanaka kekahi hoa ilona ike e p i l i ana i ka O ihanakahuna
A ole nae he l ike 0 ka m anao O kekahi poe m a keia m au hoa ilona, na kaawale ka hoa ilona
a kekahi a ua kaawale ka hoa ilona a kekahi , aka 0 na kahuna nui 0 ka O ihanakahuna , a
m e na kakaolelo o ke a l i i ka poe ike i na ou l i O ke kanaka ,e l ike m e kah i i ku a i ka ila
,
pela no e hoakaka a i ke kahuna'
i ke ano O ia kanaka , a m e kana m au hana a pau .
M A I NA K A PUA I M A I A H IK I I NA K UM U UHA
Ina e ku ka ila o kekahi m a na kapua i , a i Ole ia m a na Oloolo wawae paha , a i Olem a na uha p aha ,
ala ila, e Olelo auanei ke kakaolelo
,he kanaka hele ia ,
ia wah i aku ia wah iaku
,
"aole ia e m au ari a m e kona hanau . A ka
, penei nae e hoakaka-
lea a i ke kakaOlelo.
M a na Katma i— Ina m a ka pol i wawae ka ila O kekahi
, Oia ka O i O ke kanakapalaualelo,
he hele wa le iho no kana, aole he m anao nui i ka hana , aole e kuonoono ana
O ia m a kahi hookahi .M alnna 0 he lea/mai
— Ina e ku ka ila o kekahi m aluna O ke kapua i , he kanakahele no,
he palaualelo, aole nae e l ike kona palaualelo m e ko ke kanaka m a ka pol i wawaeka ila .
M a i na kotna i a na hali — Ina e ku ka ila m a i ke kapua i a na kul i,he kanaka
hele no,aole nae he l i lo loa 0 ka m anao i ka hele
,aole nae O ia e m au m a kona a ina hanau .
M a i lee kuli a he knm n nha .
— Ina e ku ka ila o kekahi m a ke ku l i a h ik i i kekum u uha ,
he kanaka hele no,aole nae ona m anao nui m a ka hele
,aole nae e m au ari a m a
kona wah i . A ka,he kanaka m anao nui i ka hana
N O K A I LA M A NA WAH I HUNA A M E K A
Ina m a kah i huna ka ila o kekahi , ala ila , O ia ka O i O ke kanaka m anao nui i na hanaa Keawe, he kanaka Oi O ke ka lobe m a na hana p i l i i ka m oekolohe
N O KA I LA M A K E K'
UA .
Ina m a ke kua ka ila O kekahi,he kanaka aua , a he kanaka m anao nui Ole i kona m au
m akam aka . Ina e ike m a i ka m ea nona ka ila i kona m akam aka e hele ni a i ana, ala ila O
I 36 Fornander Collection of Hawaiian Folk—lore.
saw his rela ti ves com i ng,he would im '
m'
ediatelv turn his back in the d irect ion his relat ivewa s com ing , wh i le the face was turned the other way.
M OLE O N THE BACK OF TH E NECK
If the m ole of a p erson be on the ba ck O f the neck it ind i ca ted him to be the m os t
powerfu l m an in ca rrying loads on his shoulders , and who enjoyed l i ft ing heavy wei ghts .
It had the sam e in terpreta t ion as the m ole on the lower part of the neck where it m eets .
the shou ldersM OLE ON THE NECK
If the m ole of a p erson be on the neck , espec ial ly on the throat , he was very fondof ed ibles , thereby a tta in ing the reputat ion Of a glutton , p rov ided it was upon his
“
A dam ’
s
app le”
.
M OLE ON THE NOSE .
If a m ole was loca ted on the nose the interp reter would say it is a kis s ing m ole,because it is located a t a p lace subject to ki s s ing [or being k is sed ]
M OLE O N THE EYE
If the m ole of a p erson be on the eye, the interp reter of m oles woul d say : It is
_a contem p tuous eye. Tha t m an or wom an wou ld not fa i l to crit i c ise the conduct Ofa person and allthe acts tha t he did . A nother interp reta t ion of th i s m ole was : “
A las c iv ions and lus tful eye ,
”on the husband or w i fe of another ; a lso covet ing the p roperty of
others , and things of l ike na ture .
M OLE ON TH E FOR EHEAD.
It was s a id by w is e counselors t ha t i f a m ole was located on the forehead [Of aperson ] he wa s an a ttent i ve and righteous m an who would not shr ink from a reso
lution that he would make . If he fa i led through a draw ing back then his hopes a lsofa i led notw iths tanding his grea t des ires
M OLE ON TH E CROWN OF TH E HEAD
“
If the m ole of a m an was on the crown of his head , he was the m os t learned m an
in a ca l l ing, whether it be tha t of a counseler, or a d i v iner, learned in the ed i fying worksof form er t im es . Kings would be hi s as soc i ates , and he would be a favorite Of the ch iefs .
He woul d be a person who wou ld s tri ctly Obs erve the laws of the god Of the order of
p r ies thoodM OLE O N THE HANDS .
If the m ole Of a person be on the wr is t—bone of the ri ght or left a rm it denoted himto be a powerful m an in a fi s ticuff or an encounter, and in wres tl ing ; one who wou ld bev ictorious in all confl i cts . A nother a ttr ibute wh ich th is m an would pos ses s was his
s trength in p lay ing the pahee ( S l id ing ) and in bow l ing .
Fornander Collection of Hawai ian Folk—loreM OLE ON THE L I P .
If the m ole Of a person was on the lip ,that person would be fond Of tattl ing
, his
usua l occupat ion be ing tha t of a ta le—bearer, and the confidences Of p riva te convers at ions w i th his friends would not be Obs erved . It wou ld not be long before he wouldd ivulge wha t they had resol ved to do. A nd i f a wom an was the posses sor Of the m oleshe would excel in ta le bear ing
M OLE I N THE PALM OF THE HAND
If them ole of a person was on the pa lm of the hand then the h igh pries t of theorder Of p ries thood would say :
“
He is a m an who w i l l take anyth ing he des ires,s tea l
ing w i thout being seen ; he is a m an who w i l l excel in m is ch ief
M OLE ON THE EYEBROWS .
If the m ole of a person was on either or both evebrows , the counselor p ries t O fthe Order Of p ries thood would say :
“
He is a very i l l - natured m an, and s elfish a lso,
s eldom being am iable and k ind , term ed by cha ra cter readers a s‘
a bunch of bulrusheswh ich could be sm ashed w ith a rock .
’
If the m an was eat ing and s aw his friend com ing,he would cas t his eyes down on the ground . If his anger was aroused his m ind wassudden ly m ade up for a fight a l though he was not a m an O f s trength
59 . OF FAVORABLE M ONTH S FOR BI RTHS
A m ong the auguries that the character readers p ra ct i ced ,in the order of p ries t
hood ,the deportm ent and attr ibutes Of persons are known by the m onths
,a s the char
a cter readers knew allabout a person and his doings by the m onth O f his birth . A s the
augur ies of the m onth Of his birth , so wou ld his chara cter and deportm ent be, whetherrich , or poor, or favored .
THE M ONTH OF I K I I K I .
If a ch i ld was born in the m onth Of Ik i iki he would becom e a m an very fond ofagri culture. He had no grea t des ire for a la rge num ber Of peop le in the hom e, espec ia l lyi f they were s trangers ; his own fam i ly was up perm os t in his m ind
THE M ONTH OF K A A O N A .
If a ch i ld was born in Kaaona ,i f a boy he would be much sought a fter by wom en
and favored in allhis works . R ul ing ch iefs wou ld be his as soc iates and he would be a
genera l favorite am ong them . A s the nam e Of the m onth indica tes,so were the acts
of the m an ; such a person wa s ca l led : “
The intoxica ting shrub Of M akalei’”2(wh ich
was a favor ite intoxicant p lant O f the fi shes ) .
”Thi s corresp onded to M ay- June o f the old Hawa i i the root of which in ancient t im e was us ed to a ttract
ca lenda r. a s it is to be borne in m ind these a re luna r fi sh by p lacing it a t the ga tes of fi sh-
ponds , loca ted near
ra ther than ca lenda r m onths . the sea ; thought to have m agnet ic powers . The shrubsauhuhu (Cracca purpurea ) , and ahia (D iplom orpha
s andw ichens is ) were Stupefying or poi sonous p lants used
a s a m i x ture for certa in k inds of reef fishing.
‘The m onth O f June—July.
M akalei , nam e of a p lant sa id to be found on Mo loka i ,
S orcery P ries thood in Olden Tim es 1 39
N O K A I LA M A K A LE HE LE H E .
Ina m a ka lehelehe ka ila O kekahi kanaka ,ala ila ,
he kanaka pun i kam a ilio,he
hOt OlO olelo kana hana nui , aole e na lo na Olelo huna ana i kuka m a lu a i m e kona hoaloha ,
aole e l iul iu e ha i koke aku no Oia i ka laua m ea i hOOhOlO a i e hana . A ina he
wahine ka m ea nona ka ila ,0 ka p akela aku ia O ke akam a i i ka hOt OlO Olelo
N O K A I LA M A K A PUL IM A .
Ina m a ka pu l im a ka ila O kekahi mea , ala ila e Olelo auanei ke kahuna nui 0 ka
O ihana kahuna ,He kanaka lawelawe i kela m e keia m ea ana e m anao a i
,he ki i a ihue
m e ka ike Ole ia . He Oi O ke kanaka m anao nui i ke kalohe
N O K A I LA M A NA KUE M AKA
Ina m a ke kue m aka a m au kue m aka paha ka ila , O kekahi m ea , ala ila e olelo
auanei ke kahuna kakaolelo 0 ka oihana kahuna ,He Oi O ke kanaka huhu , a he aua no
hoi , kaka ikahi kona m anawa oluolu , a m e ka lokom a ika i ; ua kapa ia e ka poe ike i kananauli , he pu
—m akoloa ia kanaka , aole e naha i ka pohaku ke wawahi . A ina e a i
ana na kanaka la , a ike i kona hoa e“hele m a i ari a , i la lo wa le no kona m aka e kulou a i
A ina e h ik i kona huhu , ua pun i koke kona m anao i ka hakaka ,he kanaka ika ika Ole nae
59 . N O N A M ALAM A M AIK AI O K A HANAU A N A .
M a na oihana ike a ka poe nanauli e p i l i ana i ka O ihanakahuna , a ia kekahi m au
hana a na kanaka ,a m e na ano m a na m a lam a
,he m ea m aopOpO i ka poe nanauli ke ano
O ke kanaka ,a m e kana m au hana i loko O kona m a lam a hanau . E l ike m e ka m a lam a
hanau, p ela no kona ano a m e kana hana,ina he wa iwa i , a ina he ilihune, a ina he
punahele
K A M ALAM A O IK I IKI
Ina e hanau ke keik i i ka m a lam a O Iki iki,he kanaka m akem ake nui i ka m ahia i
A ole ona m akem ake nui i ka lehulehu 0 ka ha le, ina he poe e m a i ; O kona Ohana iho no
kana e m anao nui a i
KA M ALAM A 0 K A A ON A
Ina no Kaaona ka hanau ana O ke keik i , ina he keik i kane,he kanaka kul ia i ka
wah ine, he kul ia i kela hana keia hana . He m au a l i i a im oku kona m au hoa hele, a hekanaka pnnahele no i na ’l i i . E l ike m e ka m a lam a , pela no ka hana a ke kanaka ; uakapa ia ia kanaka ,
He laau ona O M akalei . (O ia ka laau ona ia e ka ia . )
1 40 Fornander Collection of Hawa i ian Foils - lore.
THE M ONTH OF I-I I N A I A E LE E LE .
If a ch i ld wa s born in Hina iaeleele he would be a lazy person ,grea tly des ir ing
p leasure, and an i gnoram us . A s the m onth wa s som eth ing of a shady hue, so were
allthe a cts of th is m an .
THE M A I-IOE - M UA A N D M AHOE- I -IOPE .
If a ch i ld w as born in the Mahoe—m ua and the Mahoe—hope,he would be a m an
who som et im es indu lged in do ing m is ch ief , and som et im es a m an O f good behav ior . He
was fond Of agri culture and fi sh ing . If he did m is ch ief in the fi rs t p lace, all his future acts wou ld be Of ev i l . If good behav ior was his fi rs t act and an evi l deed the s ec
ond he would cont inue in ev i l deeds t i l l dea th ; his m ind would not revert ba ck to his firs t
THE M ONTH OF IKUWA .
If a ch i ld was born in the m onth Of Ikuwa,he was a loud—voi ced ch i ld but a m an
m uch l iked by the ch iefs as a hera ld ing Officer . L ike the thunder clap in Ikuwa so he was
cons idered in the Op in ion Of the counselors O f the order of p ries thood
THE M ONTHS OF WE LE HU A N D M A K A LI I .
If the birth of a ch i ld occurred in Welehu,
’
or M akali is S— they being ausp i c ious
m onths— he would be a m an Of m any ch i ldren . It referred to wom en a lso. If a m an
and wom an were m arried , and their birth m onth the sam e,their fam i ly wou ld be large
and term ed an as s em bly Of m artini , or s chool Of nhn .
THE M ONTH OF K A E LO
If a boy or girl was born in the m onth of Kaelo,he had m uch a ffect ion for his
w i fe and fam i ly ; the s am e Of a wom an . He was a lso a ffect ionate to a person who m adean im p res s ion upon him ; he, or she, was charitable and had a hos t of friends .
TH E M ONTH OF K A ULU A .
60 N
If a person was born in the m onth of Kanlua,
he wa s a ch ief , an is land ch ief ,a m ighty m an in. ba ttle who wou ld be victor ious a t allt im es . He would be a very bravem an , a
“v iolent tem pered ch ief or comm oner.
” L ike the m onth so would be the character of the ch i ld born in this m onth becaus e during tha t mOnth the sea broke in bi llows in the ocean ,
wh ich were ca l led'
the v iolent bi l low s O f Kaulua
TH E M ONTH OF NANA .
If the birth Of a person occurred in the m onth of Nana;he a lways had fa i th in
recei v ing everyth ing tha t he des ired ; he had confidence in fa rm ing,in fish ing and
every occupa t ion wh ich he cou ld th ink Of , whether it be right or wrong .
' July- Augus t. “ Augus t—Sep tem ber. Sep tem ber - Octo cem ber—January. January- Februa ry.
“ Feb rua ry—Ma rch.
ber.
G"October—Novem ber.
“Novem ber—Decem ber.
“De
“Ma rch- Ap ri l .
1 42 Fornander Collection of Hawaiian Folk—lore
THE M ONTH OF WELO .
If a person was born in the m onth Of Welo,he was a m an ski l led in div inat ion
and couns el ing . He was an i l lus trious person , and his ch i ldren were dis t ingu ished a lsoa fter him . His des cendants were a lways em inent .
60 . OTHER AUGUR I ES OF THE M ONTHS ACCORD I NG TO THE ORDER OF PR I ESTHOOD
Ment ion ha s been m ade in form er num bers in rela t ion to agri cu lture rega rdingfavorable days for p lant ing, but no m ent ion was m ade Of the favorable m onths . Div ina tion Of days was di fferent from tha t Of m onths . The works Of the farm ers were
nam ed a fter the m onths ; a ccording to the nam es O f'
the m onths so would be the resultof the work
TH E M ONTH OF I K I I K I .
Before the app roach of the m onth of Iki iki , the farm er p repa red to work hisfield and set out his p lants ; a fter his p lants had m atured , then the farm er wa s ready to ea t
the p roduce wh ich he had cult iva ted in the m onth of Ikiiki ; and th is was what the farm er
s a i d : “
In the m onth of Ik i iki the fi rs t fru its of m y p lants w i l l be gathered .
”But i f the
yield in the field changed,fam ine wou ld be the resu lt. Th is m onth had on ly two in
terpreta tions , wear ines s from food ,” or “ hard p res s ed by fam ine .
”Therefore th is m onth
wa s favorable to the farm ers , but d is tres s ing to certa in others . The words of the
fa rm ers, app l ied , however, to dry land ; they did not refer to wet lands
THE M ONTH OF K A E LO .
Th is was the favorable m onth for the p lover snarer’
s am bit ions , as it was the season in wh ich the p lover fattens . Hence the say ing by the counselors Of the order Of
p ries thood :“
Kaelo is the. m onth when the p lover a re p lum p .
”
TH E M ONTH OF NANA
Prior to the m onth of Nana the fi sherm en p repared the fly ing—fi sh seine, becausethe fi sh div iners foretold tha t : “
In the m onth Of Nana the flying- fish a re fat .
”The fi sh
div iners , when the fishing m onths cam e, cou l d foretel l the t im e Of p erform ing the worksof their voca t ion wh ich were soon fulfi l led accord ing to their words .
6 1 . AUGUR I ES OF THE CANOE—HEWI NG PR I ESTS .
The canoe—hew ing p ries t was _a notable personage . He was a ca pable m an in
his ca l l ing ; he a lso had an augury in keep ing w ith his p rofes s ion of canoe hew ing . He
could not com m ence to perform the dut ies of hiS ca l l ing unles s he supported the ordinances of his profes s ion a ccording to his gods ; on ly by hav ing a favorable n ight during s leep could he go and perform the dut ies Of his vocat ion ; but i f his dream had refer
ence to dea th , then he cou ld not go up to hew canoes . If he pers is ted then the resul twould be fata l .
A p ri l - M ay . Thi s dep a rts som ewhat from the table of Hawa i ian m onths as adop ted by Dr. W . D . A lexander inhis Brief Hi story," as som e Of the Hawa i ian nam es Of thi s p aper d i ffer from those Of his l i st .
S orcery P ries thood in Olden Tim es . 3
K A M ALAM A O WELO .
Ina e hanau kekahi i ka m a lam a o Welo,he kanaka akam a i i ke k i loki lo a m e ke
kakaolelo. He kanaka kuauhau , a kuauhau pu m e kana m au keik i ke hanau aku . He
hanauna kuauhau ka ia kanaka a m au aku .
60 . K E KA H I M A U A N O HOU A B 0 K A M ALAM A M A M UL I O KA I K E O IHA N A K A HU N A .
Ua hoikeia m a kekahi m au helu e p i l i ana i ka m ahia i,no na la m a ika i O ke kanu
ana,aka aole i hoikeia na m a lam a m a ika i . He okoa no ke ki loki lo ana 0 na la
, a he
okoa no ko ka m a lam a . Ua kapa ia na hana a ka poe m ahia i m am uli 0 na inoa 0 na
m a lam a ; e l ike m e na inoa 0 ka m a lam a, pela no na hana e h iki m a i ana
KA M ALAM A O I K I IK I .
Mam ua 0 ka m a lam a O Ikiiki , ua m akaukau ke kanaka m ahia i e hana i kanam ahinaa i , a m e kana m au m ea kanu ; a m ahope iho 0 ka ulu pono ana O kana m au m ea
kanu, ala ila , ua m akaukau ka m ahia i e a i i kana hua i m ahia i a i m a ka m a lam a O Iki iki ,
a penei e Olelo a i ka m ahia i :“
A ka m a lam a O Iki iki , baha i ka hua m ua O ka’
u m au m ea
kanu,
”aka hoi i ano e m a i ka hua 0 ka m ahinaa i , ala ila 0 ka w i ka hope. E lua wa le
no arm 0 ia m a lam a ,
“
he iki iki i ka a i ,”
a“
he iki iki i ka w i . - N ola ila na m a ika i ia m a
lam a i ka poe m ahia i , a ua ino ia m a lam a i kekahi poe. M a na a ina kula nae e p i l i a ika Olelo a ka poe m ahia i , aole e p i l i m a na a ina wa ikahe.
K A M ALAM A O KA E LO .
He m a lam a m a ika i ia a ka poe kap io kolea e m anao nui a i ; Oia ka m anawa
m om ona O ke kolea . A nola ila ,na oleloia e ka poe kakaolelo 0 ka Oihanakahuna ,
“
O
li aclo ka m a lam a e kapule a i ke kolea .
”
K A M ALAM A O NANA .
M am ua 0 ka m a lam a O Nana , e hoom aukau a i ka poe lawa ia i ka upena m a lolo,
no ka m ea , ua ike ia e ka poe k i loki lo lawa ia ,
“
O Nana ka m a lam a,hoonanana ka m a
lolO .
”O ka m ea k i lok i lo lawa ia ke h ik i i kO lakou m a lam a lawa ia , he h ik i ia lakou ke
Olelo e m am ua 0 ka m anawa e hana a i i ka lakou Oihana , a e hookoia no auanei e l ikem e ka lakou olelo ana
6 1 . KA O IH A N A I K E A K A POE KAHUNA K A LA IWA A
He kanaka kanlana ke kahuna kala iwaa . He kanaka akam a i no m a kana Oihana
kala iwaa ; a he hoa ilona ike no kana ,m e ka m a lam a no i kana O ihana kala iwaa A ole
no e hik i i ua kahuna kala iwaa la ke hoom aka e hana m a kana Oihana kahuna,ke Ole
O ia e m a lam a i na kanawa i o kana oihana m am uli O kona akua ; a ia wa le no a m a ika i ka po0 ka m oe ana
,ala ila pono ke hele e hoom aka m a kana O ihana : aka ,
ina na p i l i ka m oe
nhane i ka m ake, ala ila ,aole e h ik i ke p i i i kuawaa . Ina hoopaa aku
, ala ila 0 ka m akeka hOpe.
1 44 Fornander Collection of Hawa i ian Folk—lore.
BEG I N N I NG OF CANOE HEWI NG .A canoe—hew ing pries t shou ld fi rs t ins truct a person who des i red to learn canoe
hew ing,a lso teach ing him other things wh ich were ed i fy ing, by a cknow ledging the de ity ,
and ins truct ing him a lso in the auguries rela t ing to the voca t ion Of canoe hew ing
LEAR N I NG OF TH E CANOE—HEWI NG PR I EST .
When the canoe- hew ing p ries t reached the koa tree wh ich he had Chosen to hew into a canoe, he m us t fi rs t look up to the branches of the tree so selected
,and when he
had noted the traveler’s branch , 6 3 he would cut a t the ba se and at the s ide O f the tree
bearing s a id traveler’s branch .
OF TH E TRAVELER ’
S BRANCH
Th is was the branch Of the tree which the canoe hewers and t im bers cutters tookpa rt i cular Obs erva t ion of because, on the s ide of tha t branch the tree would fa l l whencut, and tha t was why it wa s ca l led by canoe—hew ing p ries ts a tra v eler’
s branch .
”
M AR K S OF A GOOD OR A DEFECT I VE CANOE .
When the koa tree intended for a canoe fel l and the top was cut Off,then the ca
noe—hew ing p ries t wa tched for the com ing of the elepaio bird , wh ich augured its perfectnes s for a canoe, or its defect . When the elepa io b ird da rted down from the sky
and landed on the trunk of the tree intended for a canoe, the canoe- hew ing p riestwa tched its conduct
BEHAV IOR OF TH E ELEPAIO BIRD R ELATI NG TO THE DEFECT OF THE CANOE
. If the bird darted down and perched on the trunk Of the tree and then ran a long thetrunk to the other end
,the canoe~hew ing p ries t wou ld rem ark : “
The canoe is perfect .
”
The conduct O f the bi rd in runn ing direct from the base to the end w as the S i gn wh ichenabled the p ries t to p ronounce it perfect . Where the bird traversed was the top Open
~
ing of the canoe . Suppos ing that the Open ing of the canoe wh ich the bird apparent lyintended was underneath , the bird would fly .to a certa in he ight , then c irc le O ver the tree.
the p ries ti
would unders tand that it was urging the turn ing Of the tree. But if the Open
ing tha t the elepaio intended to be wa s on the s ide, it wou ld fly in that d irect ion . On the
other hand , i f the bi rd cam e and s tood on the trunk of the tree intended for a canoe,i f it
cont inued to rem a in there for som e t im e, the'
canoe—hew ing p ries t knew tha t a defectwas a t tha t point . If the bird aga in ran from the trunk and s tood in another p lace,then another defect was a t tha t loca l ity , and thus the bi rd would ind i ca te all the defectsin the canoe
, whether it be rottennes s , hol low—cored ,or knotted . In thi s way the canoe
hew ing p ries t was m ade awa re of the defects of the [tree for a ] canoe
The trave ler's branch m us t have reference to the m ost p rom inent or farthes t reaching branch on any s ide , a s
ind icat i ng the d i spos i t ion Of the tree to fall.
1 46 Fornander Collection of Hawa i ian Folk- lore
62 . TH E GOD OF TH E CANOE-H EWI N G PR I ESTKupulupulu was the god of the canoe- hew ing p ries ts , and M okuhali i the canoe
hew ing p ries t who a ttended the deity . They , M okuhali i , a m a le deity, and Leaka ,
his
w i fe, a fem a le deity , were dei t ies Of the canoe hewers , and the canoe—hew ing p ries ts and
their offsp ring des cending from them .
OF THE I N IT IAT ION SER VI CE OF THE CANOE—HEWI NG PR I EST
Canoe—hew ing p r ies ts perform ed an in it ia t ion s erv i ce at the beginn ing of canoehew ing , but
i
the s erv ice did not relate to p ries ts a lready es tabl ished . When a person
des ired to lea rn canoe hew ing he had to do as his ins tructor directed him . When hiscanoe was com p leted it was es s ent ia l to purchase a p ig and other neces sa ries
, wh ichshould not be bough t cheap ly as in the
'
cas e Of other canoes . The requ irem ents for
the canoe Of a new p ries t be ing purchased cheap ly depended upon the a ccep tance Of the
Offering s erv ice. In the service i f the augury stood favorably,it would be apparent to
the ins tructor that his pup i l would p rosper in the vocat ion Of canoe hew ing , but i f theaugury was inausp i c ious , then the ins tructor in canoe hewing would s ay tha t the pup i lcould not learn the ca l l ing.
. If the augury foretold dea th then tha t p erson would surelydie i f he pers is ted in canoe hew ing ; therefore it had better be left a lone
63 . TH E PROFESS ION OF S PEAR HUR LI NG .
Spea r hurl ing wa s an exh i lara ting p rofes s ion , and a wa rl ike voca t ion a lso . Spear
hurl ing was p ract i ced for Offens ive and defens i ve fight ing ; it was not genera l ly taught tothe comm on peop le, but only to those a t court ; on ly a few Of the com m on peop le unders tood fighting w i th Spears .
S pea r throwers had a tact i ca l p rofes s ion,one Of Ski l l ; an accom p l ished spearsm an
cou ld s tand before m any“ s pears hurled at him ; i f a s core Of Spears were hurled a t an ablespearsm an they would not O v ercom e him ,
in s p ite of their num ber.
There were two p r inc ipa l th ings in s pea r hurl ing ; dexter ity in dodging , and ski l l inthrow ing , the spear. One who was dexterous in throw ing the spear, however , could notm ake a succes s before one who was clever in dodging. If an expert dodger was s een
[in a ct ion ] then trem endous app lause for him would be heard . Dexterity in throw ingand agi l i ty in dodging Should be incorporated in one person .
64 . AUGUR I ES I N S PEAR M AN SH I P .
Ins tructors in s pea rsm anship m a inta ined certa in auguries in rela tion to the orderof p ries thood . One would not ins truct s pearsm anship i f an inausp ic ious augury foretold m is fortune and advers i t ies wh ich m i ght occur a fterwa rds . One could not go to
figh t in a s pea r ba ttle unless sk i l led ; only by p ra ct i ce, i f the augury was favorable,could a person go to batt le. O therw ise it wa s im p roper to go.
The term haule m aleawaln used here m eans that though num erous the spears fel l harm les s ly before him .
S orcery Pries thood in Olden Tim es 1 47
62 . KB AK UA 0 N A KAHUNA K A LA IWA A
O Kupulupulu ke akua 0 ka poe kahuna kala iwaa , a O M okuhali i ke kahunakala iwaa O ke kahuna ia nana i m a lam a ke akua . He m au akua no laua no ka poe
kala iwaa ,he akua kane O M okuhalii a o Leaka kana wah ine, he akua wah ine ia , a 0 na
kahuna kala iwaa m ahope m a i O laua ,no loko m a i O laua a m e ka laua m am o
N O KA AILOLO ANA O K E K AHUNA KA LA IWA A
He a i lolo ko na kahuna kala iwaa m a ka hoom aka ana e kala iwaa , aole nae i p i l ika a i lolo no ka poe kahuna kahiko.
A ia a m anao kekahi e ao i ke kala iwaa , ala ila , e hana no Oia m am uli O ke kau
oha a kana kum u . A ia a paa kana waa i kap i l i a i , ala ila , e pono e kua i aku i ka puaa ,
a m e kekahi wa iwa i e ae,aole nae e kua i m akepono ia e l ike m e na waa e ae . He kua i
m akepono loa kO ka waa a ke kahuna hou,a ia ka pono 0 ka a i lolo. I ka a i lolo ana ,
ina
ua ku ka 1010 i ka m a ika i, ala ila e m aopopo auanei i ke kum u kala iwaa
,e pono ana kana
haum ana m a ka lawelawe ana i ke kala iwaa . A ka ,ina ua ku ka ha ilona i ke ino, ala ila ,
e olelo auanei ke kum u kala iwaa , aole e h ik i i kana haum ana ke ao i ke kala iwaa . Ina
ua ku ka ba i lona i ka m ake,m a ka hoike ana a ka lOlO , ala ila e m ake aria no ia kanaka
ke hoom au aku i ke ka la i waa ,nola ila 0 ka haalele loa no ka pono .
63 . N O KA OIHA N A OO IH E .
He O ihana lealea ka OO ihe, he Oihana kaua no . I hoom akaukauia ka O ihana OO
ihe no ke kaua a ku , a kaua m a i ; aole nae e ao waleia ia m ea m a na kanaka kuaa ina ,
m a ke alo a l i i wa le iho no ia ,he kaka ikahi wa le no na kanaka kuaa ina i ike i ke kaua
OO ihe.
He O ihana ike no ka ka poe OO ihe,he O ihana akam a i ; he h ik i i ke kanaka aka
m a i ke ku i m ua 0 na ihe e haule m akawalu ana i m ua ona ,ina he iwakalua ihe e houia
i ka m ea hookahi , aole e lanakila ana ia m au ihe he lehulehu i m ua 0 ka OO ihe akam a i .E lua no m ea ano nui i ka OO ihe ari a , O
'
ke akam a i i ka alo ,a O ke akam a i i k a
OO ihe. A ole nae e h iki i ka m ea akam a i i ka OO ihe ke lanakila i m ua 0 ka m ea akam a ii ka alo ihe. Ina e ikeia ke kanaka akam a i i ka alo ihe , ala ila nona ka p ihe nui ke loheiaaku . O ke akam a i i ka OO ihe, a m e ke akam a i i ka alo ihe, e pono no e hui ia ia m au m ea
elua i ke kanaka hookahi
64 . N A HOA ILON A IK E O K A OO I I—I E
He m au hoa ilona ike no ka ka poe kum u OO ihe e p i l i ana i ka O ihanakahuna
A ole no e ao wa le aria kekahi i ka OO ihe ke ku i ka ha ilona ino e p i l i ana i ka poino a
m e ka p i l ik ia m ahope e h ik i m a i ana . A ole no e h ik i ke hele i ke kaua OO ihe ke a i loloole ; a ia no a a i lolo, a m a ika i ka lOlO ana
,ala ila , pono ke hele i ke kaua . A ka ke ino ka
lolo ana , aole e pono ke hele.
1 48 Fornander Collection of Hawa i ian Folk—lore.
AUGURY FOR I N IT IAT ION
When one is learn ing s pea rsm anship effic iency m us t be certified to by the initia tion cerem ony . If a p ig was to be the s a cr ifi ce, the s pea r ins tructor would exam ineit a fter being cooked and taken from the oven . I f he was sa t is f ied tha t the p ig of the
cerem ony was app rop ria te he would s ay :“
the cerem ony is wel l .”
AUSP I CES OF TH E I N IT IAT ION CER EM ONY
The perfectnes s Of the graduat ion cerem ony of the s chola r in spearsm anship de
pended upon the uncracked cond it ion Of the roas ted p ig, and the com p letenes s of all the
work done from the ini t ia l les son to the t im e Of the cerem ony . Then on ly was the s er
v ice cons idered perfect .
A N IM PER FECT CER EM ONY
If the ins tructor in s pear hurl ing not i ced tha t the roas ted p ig was defect i ve, perhaps a crack on its back , then the back Of the novi t ia te would be p ierced by his Opponent
in ba ttle. Wherever cracks appea red on the in itia tion p ig there would the injuries beinfl i cted on the person of the s cholar. A ccording to the p ries t
’
s ordinances so would bethe result.
65 . OF THE PROFESS ION OF BONE BREAK I NG .
Bone breaking was a p rofes s ion Of hos t i l ity ; it was taught in p repara t ion for
the day of battle or other encounters ; it was p ract i ced to gua rd aga ins t the s trength Ofan Opponent intend ing to infl i ct an injury . But p racti c ing bone break ing did not a lwaysbring vi ctory to one having an excel lent know ledge of the p rofes s ion . If a person had
grea t s trength and was un ins tructed in the p rofess ion of bone breaking,his grea t
s trength would not a va i l him aga ins t a feeble Old m an who was ski l led in bone break ing .
O f two experts in bone breaking who had the sam e ins truct ions,i f one had m ore
s trength than the other, the s tronger would be v ictorious .
O f bone breaking. P ileoi6 5
and bone breaking cons t itute this p rofes s ion . Whena person des ired to learn the p rofes s ion ,
he was taugh t by the ins tructor in the ord inances Of bone break ing deity , s tri ctly obeying the counsels of the ins tructor . Duringthe cours e of ins truct ion only ten even ings or ten noon t im es were occup ied , a fterwhi ch the augury p ig was roas ted . If the p ig wa s faul tles s in its p repa ra t ion , then hisbone breaking p ract i ce would be succes s fu l . .But if the augury p ig was faulty , ch inkedperhap s , the ins tructor would say : It is Of no use s eeking to lea rn bone breaking, becaus e
,where the p ig was cracked , there an injury would be infl icted .
”
A n inc ident Of Kekuaokalani . During his ins truct ion in the p rofes s ion O f bonebreaking , and a fter the augury p ig was roa s ted ,
the whole p ig was fau l tles s excep t fora ch ink on the leg. His ins tructor then sa id in a ccordance w i th the ri tes Of the order
of p ries thood :“
It w i l l not be sa fe for you to go into engagem ents of wa r or of any
other confl i ct , becaus e you w i l l recei v e an in jury in the sam e p lace as the ch ink on yourp ig.
”
But Kekuaokalani did not pay a ttent ion to the words Of his bone break ing ins truc
Pikoi , a s tone or hard - wood weapon fa s tened to a cord, used in robbing and p lundering.
1 50 Fornander Collection of Hawa i ian Folk- lore
tor, and during the battle a t Kuam oo,in Kona ,
Hawa i i,he was hit by a bul let in the ca l f
Of the leg.
THE DEITY OF THE BONE BREAK ER S .
Kuialua was the nam e Of the deity of the bone breakers . Before entering theins truction house of the p rofes s ion of bone breakers , the s cholar m us t firs t Offer re
verence to the deity , Kuialua , a t the s am e t im e m ak ing a noise by s tam p ing the groundnear the doorway of the house w ith his feet . A fter the s chola r had fi rs t m ade a noisew ith his feet, then the ins tructor would res pond in the sam e m anner as the s cholar haddone
M ANNER OF M AI NTA I N I NG TH E BONE BREAK I NG DEITY .
The m anner of m a inta in ing the d iety Of the profes s ion Of bone break ing wa svery s tri ct ; all that the ins tructor advised m us t be com p l ied w ith . There were num er
ous sacred ordinances O f the god Of the p rofes s ion of bone breaking ; if any ord inancethereof was v iola ted , judgm ent wou ld be m eted out by the deity
,i f it be the cr ipp l ing of a
leg, wel l and good ; or i f the pun ishm ent wa s of another form of deform ity according tothe w ish Of the god Of bone breaking it would be the pena lty .
66 . TRAD I NG A s R ELATED TO AGR I CU LTUR E
There were auguries rela t ing to trad ing in the order O f p ries thood . If a per
son des ired to exchange the p roduce of his field , intending to barter,i f for fi sh the
augur ies wou ld begin to Show when the food for the exchange was p laced in the oven .
If the s igns were favorable for the disposa l Of his p roduct it was an as surance that hewould qui ckly exchange the food he had roas ted for his trading. For ins tance : If
the food was p la ced in the oven ,fa i lure in trade wou ld be shown when the oven was
uncovered . If the Oven was w ithout hea t and the food uncooked , the div iner Of tradewould s ay :
“
A tri p for trad ing can not be m ade. Pers is tency would resul t in death onthe ocean .
”
Succes s of a trading trip depended upon the p roper tying of the bindings of the
bundles Of food . If , at the t im e of tying the hi , or pandanus lea f wrappers the bindingssnapped , the p ries t of trad ing would s ay :
“
It w i l l not be long before my bundles of
food a re di sposed of , because the bind ings of the bundles of food tel l of their qu i ck disposaL
” ’
O7 . FUNCT IONS OF TH E ORDER OF PR I ESTHOOD AT CEREM ON IAL SERVI CES .
The h igh p ries t Of the king had an im portant duty to perform at the rites Of a
dedicat ion service in the tem p le on s a cred n ights . It was an im portant Work to p res ide over a s erv ice dur ing thes e cerem on ies ; nois es were not to be m ade ; p i gs m us t not
squea l , dogs m us t not bark , it was so s tr ict . If the m ud—hen ch irped when the serv iceswere being Observed , the high p ries t wou ld s ay :
“
The services a re inaus p i c ious and
im p roper ; it was inapp rop ria te for the p ries t to perform the services then on accountOf the ch i rp ing of the m ud - hen .
S orcery P ries thood in Olden Tim es 1 5 1
lua , a i ka m anawa 0 ka hoouka kaua m a Kuam oo i Kona , Hawa i i , ku iho la 0 Kekuaokalani i ka poka m a ka OlOOlO wawae
K E AKUA O K A POE LUA .
O Kuialua ka inoa o ke akua 0 ka poe lua : Mam ua 0 ka hoom aka ana e kom o
i ka ha le 0 ka oihana lua ,ia m anawa e haaw i aku ka haum ana i ka hoom ana aria i ke
akua Kuialua ,m e ka hoohalulu ari a i ke kapua i wawae m a ke keehi ana i ka honua m a
ka puka 0 ka ha le. A ia a halulu m ua m a i ke kapua i 0 ka haum ana , ala ila , e hoohalulu
hope aku ke kum u 0 ka O ihana lua e l ike m e ka hoohalulu a ka haum ana .
N O K E A N O 0 K A M ALAM A A N A I K E AK UA O K A OIHA N A LUA
He n ihin ihi loa ka m a lam a ana o ke akua 0 ka Oihana lua : 0 na m ea a ke kum ulua e Olelo a i , m ala ila no e hoolohe a i . He nui na kanawa i kapu O ke akua 0 ka Oihana
lua ; ina i ha i kekahi kanawa i o ke akua 0 ka O ihana lua,ala ila
, e hoopa i ia no e ke akua ,
ina he OOpa no ka wawae ka hoopa i , O ia iho la no ; a ina he kina e ae ka hoopa i , e l ikem e ka m anao O ke akua lua , pela no e hoop a i a i .
66 . K A O IHA N A KALEPA E P I L I A N A 1 K A POE M A H I A I
He m au hoa ilona ike no e p i l i ana i ka O ihanakahuna ,m a ke ka lepa ana . Ina
e m anao ana kekahi kanaka e ka lepa i kana m au m ea kanu O kana m ahinaa i,m e ka m a
nao .0 .ka ia ka m ea e ka lepa aku a i , a ia i ka m anawa e ka lua a i ka a i ka lep a , e hoom aka
a i e ike i ka hoa ilona . Ina paha ua ku ka hoa ilona i ka l i lo O kana m au m ea ka lepa ,
he m ea m aopopo e l i lo koke ana kana m au m ea i ka lua a i no ka Oihana ka lepa . Penei :Ina i kalua ia ka a i i ka um u, a ia m a ka hua i ana 0 ka um u e m aOpOpo a i ka nele 0 ka
O ihana ka lepa . Ina i unoo ka um u ,aole i m oa ka a i , ala ila , e Olelo auanei ke kahuna ki lo
ki lo 0 ka Oihana ka lepa ,
“
A ole e h ik i ke holo i ke ka lepa ,ina i hoopaa aku , ala ila 0 ka
m ake m a ka m oana ka hopeA ia m a ka naki i ana O ke kaula O ke pa i , a holoa i , _
a wa i lan paha , e ikeia a i ka
pono- ke hele i ka lepa . Ina i ka m anawa e m oku a i ke kaula O ke pa i m a ka h aki i ari a
m awaho 0 ka la i a m e ka lauha la paha ,ala ila , e olelo auanei ke kahuna 0 ka oihana
ka lepa ,
“
A ole e em o pau koke ka’
u m au pa i a i i ka l i lo,no ka m ea
,ke ha i m a i nei ke kau la
O ke pa i i ka l i lo i ke kua i ia .
”
O7 . K A HANA A K A OIHA N A K AHUNA I K A M ANAWA E K A I A I KA A HA
He Oihana nui ka ke kahuna nui o ke a l i i i ka m anawa e ka i a i ka aha ke h ik iaku i na po kapu heiau . He hana nui ka m a lam a ana 0 ka aha
‘ i ka wa e‘
ka i a i ka
aha ; aole e pono ke walaauia , aole e a la la ka puaa , aole aoa ka i l io,he kapu loa no. Ina
e kenia e ka a lae ka aha i ka m anawa e ka i a i , ala ila e olelo auanei ke kahuna nui ,“
Ua
lele wa le ka aha , aole e pono ;”
aole e ku i ke kahuna ke hana ia m anawa ,no ka m ea
ua keuia e ka a lae.
N1 5 Fornander Collect ion of Hawa iian Folk- lore.
OF HULA HULA .
Hnlahnla was the nam e Of the serv ices of the sacred pa lm (lonln) , wh ich was an
im portant cerem ony Observed in large tem p les l ike Leahi ,6 8
M ookini,and Puukohola , and
other tem p les O f l ike character, and in wh ich on ly the ch iefs part i c ipated on tha t n i ght
M ETHOD OF CONDUCT I NG THE CEREM ONY .
The cerem ony was held only a t n i gh t, a t a t im e when everybody was in s lum ber ,in the so l itude O f n i gh t. A t tha t t im e the high p ries t and the ch iefs entered the p lacewhere the serv i ces were to be held , an occas ion whereby the king m i ght lea rn clearlythe favorable or i l l ausp i ces of com ing events . The observance of the cerem ony m adeit a m os t solem n n ight
, [so s acred ] that dea th would be m eted out to the person who
casua l ly pas sed by ; an im a ls would a l so be s la in . On the even ing when the king m adehis entry into the tem p le, and a t the p roper t im e for the service the h igh p ries t perform ed his duties in accordance w i th the order of p ries thood ; if the ordinances wereperfect ly Obs erved , the ch i rp ing O f a m ud- hen not occuring throughout the cerem on ies ,then the h igh p r ies t of the order of p ries thood would say :
“
The cerem ony is perfect ;there was no flaw . If there is to be a ba tt le tom orrow v ictory w i l l be the result .
”
A ga in : A s the p ries t becam e cogn i zant Of the thoroughnes s of the s ervices hewould lie down on the ground and look for om ens in the heavens . If the p riest not i cedtha t the heaven was thi ckly covered w ith clouds and c lea r in the center , he wouldboa s t ingly excla im :
“F ish w i l l be surrounded by the seine tom orrow ; now save the
sa lt . But i f the p r ies t not i ced tha t one s ide of the heaven was Over- c louded , and theother S ide was clear, then he would s ay :
“
Tom orrow , p lace the canoes in the shed ; letno voyages be taken , el se death w i l l result.
” 6 7 These were the interp reta t ions Of the
p r ies t in relat ion to the om ens in the heavens . For if the king did nOt heed the wordsof the p r ies t , m is fortune would be the consequence. It was better to be m ind ful .
68 . OF WA IM A K A UA
Wa im akaua was the nam e of a service m a inta ined in a tem p le whose t im berswere of the lam a
6 8tree. Th is service was for the flourishing of the crop s . If the
land had suffered under a grea t fam ine on a ccount of the hea t, perhaps , and tha t it
was a Very s corch ing season so tha t the th ings p lanted did not grow ,then it was neces
sary tha t the Wa im akaua s ervice be held . If the s am e was ausp i c ious throughoutthe works O f the order of p ries thood , ra ins would soon fol low . Tha t is why thatservice was ca l led Wa im akaua
, a crop flourish ing s erv ice.
These were all tem p les Of hum an sacr ifices . Leahi s Lam a (Maba sandw ichens is ) wa s a s pecia l ly des igtem p le, nam ed Pap aenaena , a wa l led and p aved structure,
70x 1 3o feet. w ith terraced front . Des troyed about 1 856“ Thi s is a l legor ica l ; fi sh referr ing to the enemy to be
surrounded by the net of the k ing'
s forces for whichconfl ict the i r s trength ( sa l t ) wa s to be reserved
,or (con
t inn ing the v is ion ) , the om ens be ing unfavorable, the
wa rriors were to be restra ined from venturing into the
confl ict.
nated wood for the hous es and other structures of thetem p le, and in certa in cerem on i es its leaves were requi red for the thatching. and branches for decorat ion.
“ Thi s serv ice was for the wa i/m u, or lioouln a i tem
p les , not the heiuns wherein hum an sacrifices were Of
fered.
1 54 Fornander Collection of Hawa i ian Folk—lore.
OF PUEA .
Th is is the nam e of a s ervice relat ing to the Makah ik i (or N ew Yea r’s ) godThe Observance of th is s ervice was held during the journey Of the alenaloa ( long god )and ahua/701
30 ( short god )
70
d irected its cerem on ies
HOOW ILI V VIL IM OO .
It is the nam e of another service which was Obs erved for the benefi t of all the
peop le, wh ich was held in the dayt im e. If the serv ice was p roperly conducted w ithoutthe leas t defect , the peop le would be p rofi ted, and no m is fortune would occur.
O N E ON E IHON UA
Th is was a service which related to the ch iefs on ly ; ohia wa s the t im ber usedfor the tem p le wh ich was ca l led the Haknohia
7 3
(Lord Of the Oh ia )
69 . M ETHOD OF BU I LDI NG THE TEM PLE .
When the king des ired to bu i ld a tem p le the h igh p ries t of the order O f p ries thood would s elect the p lace where the tem p le was to be erected
,this p r ies t
“
was ca l ledthe a rch itect. In rela t ion to the work of the tem p le , the p ries t m us t firs t prepa re thesacrifi ces of p i gs , red fi sh, coconuts , as off erings to the deities .
rea ched a tree , the p ig and other sa cr ifi ces p repared were Offered to the gods .
When the peop leA fter
the tree wa s cut and hauled down ,then was the t im e for a transgres sor to be s acrifi ced
and la id nea r the hole where the t im ber was to be p la ced . The pos t lea ponarnann,
was then erected .
entrance.
wa s p la ced .
It was the pos t at the rear of the house a t a p lace Oppos ite the
A t the com p let ion of the tem p le an a ltar was bu i lt where the hum an sacrifice
In bu i ld ing a tem p le for the use of the peop le, it was not cons tructed exactlyl ike that Of the ch iefs .
tricts , or an is land , bu i lt them .
d iv is ion from the exter ior to the interior .
The ch iefs had la rge tem p les , and the peop le of severa l disA tem p le was cons tructed w ith a
'
nam e for eachOuts i de of the tem p le it had a certa in nam e
ca l led the kipapa (pavem ent ) ins i de of the kipapa was the drum house, and further in
The gods of the Makahik i fes t i va l were carr ied inthe p roces s ion on long and short poles , the long god to
circui t the i s land, the short god on ly its d i s trict . Thi swa s at the annua l ta x gather ing per iod. On the return
of the akua poko. the bonfires of Puea were lit on the
hi l l top s as a s igna l to fi sherm en tha t no canoes shouldp ut to sea t i l l thei r bright flam es should cease.
"Thi s was an aha or s erv ice, som ewhat akin to hula
hula in its solem n ity, though not in sever i ty ; the form erbe ing ob s erved dur ing the day, the ha laha la at n ight .
One of the ded icatory serv ices Of a sacr ificia l tem p le .
The Hakuohia was a sect ion of selected ohia . for a
specia l purpose in the tem p le and held so sacred that itsba rk even was not to be scratched in its conveyancefrom the fores t .
One hav ing a l so the ski l l of a puuone. Thi s is forthe erect i on of a luak in i , or sacri ficia l tem p le.
'
Kam akan, the hi s torian, descr i bes the p rocedure as
fol lows : When the p r ies t and the king reach the se
lected ohia tree. Kum akua , the p ries t sei zes a youngp ig and causes it to squea l at the sam e t im e recit ingthe p rayer for fe l l ing the ohia . Then the king s ei zesthe two fam ous axes of ancient t im e from the gods ,and touches the tree. Then the chiefs w ith another a x e
w i l l cut down the tree and trim off its b ranches to afin i sh. The p ig, coconut and the covering sha l l thenbe bur ied at the base O f the fel led tree, whereupon thi sand that m an sha l l shout. a fter which the p igs are bakedand the logs cut to lengths . When the feas t
i s ended the fragm ents rem a in ing, w ith a hum an v ict im ,
a re taken into the fores t and at the root of the p rom inentselected ohia the body, ca l led the ‘
m an of M auhaalelea'
.
is cut in p ieces and all are buried together.
76Pou - a - inanu ; this a l s o wa s a term gi ven the pos t set
up m arking the p lace of the hum an sacrifice jus t abovereferred to.
S orcery Pries thood in Olden Tim es I 55
O PUEA
O ia ka inoa o kekahi aha e ka i a i, no ke akua m akah ik i ia aha ; i ka m anawa e
hele a i ke akualoa m e ke akuapoko , ala ila ka i ia aha
HOOW IL IW ILIM OO
O ka inoa ia O kekahi aha e ka i a i , no na kanaka a pau ia aha , i ke ao e ka i a i ia
aha Ina na m a ika i ka aha O ke ka i aria ,aole he wah i k ina ik i , ala ila e pono ana no na
kanaka , aole he loaa 0 ka p i l ik ia
K E ON E O N E IHON UA
He aha no ia e p i l i ana i na’l i i wa le no
,he oh ia ka laau o ia heiau
, na kapa ia ,
Ka Hakuohia
N O K E A N O 0 K A HANA ANA I NA HEIAU
Ina i m akem ake ke a l i i e kuku lu i heiau, ala ila ,na ke kahuna nui 0 ka Oihana
kahuna e kuhikuhi i kah i e kuku lu a i ka heiau ,ke kahuna i kapa ia , he Kuhikuhipuu
one. M a ka hana ana i ka heiau, e hoom akaukau m ua ,ke kahuna i na m oha i e m a
kana aku a i i na akua ; O ia ka puaa ,ka ia ula
,ka niu . I ka h ik i ana 0 na kanaka m a la lo
O ke kum u laau ,ala ila e hoom oe aku i ka puaa , a m e na m oha i a pau i hoom akaukau
a i no ke akua . I ka m oku ana 0 ka laau, kauo a h ik i i ka i , ia m anawa e m ake a i ke
kanaka lawehala , a wa ihoia m a ka lua 0 ka laau e ku a i ; ala ila kukulu ka pou,na
kapa ia O Kapouam anu . O ia ka pou m a ke kua 0 ka ha le m a ka wa e kupono ana i ka
puka kom o. A ia a p aa ka heiau i ka hana ia ,ala ila , e hana i um u , Oia ka lele e kau
a i ke kanakaI ka hana ari a hoi i ka heiau a na kanaka , aole i l ike loa m e ka heiau a na
’
1 1 1
He m au heiau nui ka na’l i i , he m au Okana ka poe nana.e hana ,
a i Ole, he m oku pahaUa hana ia ka heiau,
m e na inoa p akah i , m a i waho 0 ka hei‘au a ha la loa i loko. M a
waho m a i 0 ka heiau ,he inoa okoa k ona ,
ua kapa ia he kipapa ; m a loko m a i O ke kipapa ,
Fornander Collect ion of Hawa i ian Folk- lore.
from this p lace were the pebbles , wh ich was nea rer the paehnmn,and s t i l l further in
was the kam ana , the paehninn7 8 its el f ; and com ing to a h igher p la ce in the tem p le was
the m oi whi ch wa s equa l to the m ount ing d i v is ion of the annn. It was cus tom a ry inthe la rge tem p les Of the ch iefs tha t two com partm ents were s et apart ,
80one for the king
a t a certa in p la ce, and one for the p r ies t a t a certa in p lace in wh ich he Observed the
ordinances of the order Of p ries thood .
OF DEDI CAT ION SERV I CES .
Dur ing the dedication s ervi ces , those days were very solem nly Observed unt i l theres tri ct ions were ra ised or relea sed ; then i f a ba ttle occurred soon a fter and the kingOf one S ide was ki l led ,
a m os t a troc ious work was enacted . The dead king was p lacedon the a l tar p latform and two p i gs were p la ced together w ith him , one on his right s i deand one on his left . A s the dead king had been la i d face downwa rd , his ri ght handwas p laced on one p ig and the left hand on the other. He was to rem a in thus unti lin a very advanced s ta te of decom pos it ion , s tretched and swol len on the p la tform
ERECT ION OF TEM PLES FOR TH E COM M ON PEOPLE
If the com m on peop le des ired to erect a tem p le, a sm a l l enclosure would be sa tisfactory ; a p lace for the recep t ion O f the i dol was ra ised wh i le the person who Offeredthe s acrifice had a lower p lace [p repared for him ] . The im age was wrapped in cloth ,either red or wh ite cloth , as su ited the Op in ion of the i dol keeper, and the th ings to besa crificed were p i gs , red fi sh,
coconuts and other th ings tha t the keeper thought werep roper to Offer as sacrifi ces .
If a person com m itted a very grave Offens e,his sacrifice m us t be brought before
the deity , w ith supp l i ca t ion ,thus :
a lso garm ents .
over your Offsp ring .
”
a toned for.
“
O god , ,here a re edibles , p igs , coconuts , red fi sh, and
O Kanehekili , O Kanewawahilani , O Kauw ilam akaeha ikalani,8 2
In this m anner a person’
s very s erious transgres s ions were
watch
70 . GOD OF THE H IGH PR I ESTS CONDUCT I NG THE SERVI CES .
A fea ther idolThe im age m us t be wel l taken care of .
A sect ion of the p avem ent of the heiau sm oothed off
w ith p ebbles .
7”The paehum n here m ent ioned has reference to the
row of im ages before the a l tar. The im ages around the
outer wa l l s of tem p les of sacr ifice takes the sam e nam e.
These were not he ld sacred , a s idol s , for trad it ion credi tsKawelo w ith taking the [ mehzunn O f a Wa ianae he iaufor firewood in p rep aring a fea s t for hi s wa rr iors the
n ight before thei r leav ing for Kaua i .79M oi . the chief or p rincipa l idol of a v i s i b le set in a
tem p le.
“ A sm a l l house ca l led Wa ica , in the m ore im portantheiaus , wa s where the king and p ries t entered to per
form the aha cerem ony ( s eeking a favorable om en as
answer to the ir pet i t ions ) , a fter m idn ight.
“Kam akan p laced these tem p les a s third cla ss , som e
of which were la rge and som e sm a l l , and des ignated
was the dei ty of the high p ries ts who conducted the services .
It was an idol w ith fea thers bra i ded around
the com m on p eop le a s those who looked a fter andworshi p ed the gods ; the n ight ly p raying p eop le ; thosewho cont inued in da i ly p rayer to the gods .
82The trio of deit ies here ap p ea led to were those sup
p osed to govern the electric storm s : the god of thunder ; the god who rent heaven
,
"and the l ightning
eye p a ined in the heavens . A s l ight va riant on thi s latter nam e, doubt les s the sam e god. is shown on page 74,V ol. IV.
83There were severa l feather gods for serv ices in thehigher class tem p les , each O f which had its s p ecia l powers . The m ore fam i l iar in nam e that have com e downto us a re Kuka ilim oku, Kukalaniehuiki. Kukeoloewa ,and Kuhooneenuu. The fea ther god or gods were care
ful ly kep t ln the m ana house of a tem p le and onlybrought out for p roces s iona l serv ices of serious mom ent
under its r itua l .
1 58 Fornander Collect ion of Hawa i ian Folk—lore.
its head,and the p ries t depended upon it for the succes s of his ca l l ing . If his deitv
wa s forgotten where the s ervi ces were held the result would be an overthrow . Undera s im i lar c ircum s tance Hewahewa
8 5
p rophes ied the ov erthrow Of the governm ent Of
these i s lands , in the fol low ing m anner : Ma l iu was a p ries t. who, a t one t im e,conducted
a pa lm (loi tln) tem p le serv ice ca l led Hulahula“
. A t the conc lus ion Of the s erv i ces thatn ight Ma l iu wa lked out Of
'
the tem p le, and when he was a few fa thom s d is tant therefrom his com pan ion asked him of the im age. Ma l iu rep l ied tha t he had forgotten and
left itj us t then the thought Of his blunder occurred to Ma l iu
, and he sa id to his p ries tcom pan ion that
,a ccording to the augury wh i ch app l ied to him ,
“
A n overthrow w i l l bethe result Of th is neglect Of the deity , an event the l ike Of wh ich was never seen before.
”
The m a tter was therefore reported by Ma l iu to Hewahewa ,the h igh p ries t of Kam eha
m eha . On hearing of it Hewahewa rem arked : There w i l l be an overthrow in the fu
ture ; no greater revers es w i l l ever occur than the one forthcom ing ; h i l lock p la ces in the
land w i l l becom e rav ines ; the cl i ffs table lands ; the sm ooth faces of the s teep p rec ip i cesw i l l becom e s ettlem ents .
” 8 7
Ful f i l lm ent fol lowed th is p rophesy Of Hewahewa ; i dols were cas t down,tem p les
becam e useles s,and p eop le Of the lower clas s were ra ised above and ahead Of som e of the
d i gn ified personages , and som e of the latter becam e worthles s , and the grea t ch iefs becam e subject8 8 to the laws Of the land .
7 1 . OF CELEBRATED PR I ESTS I N R ELATION TO TH E PR I ESTHOODThere were num erous celebra ted p ries ts Of form er t im es spoken of in the p r ies tly
records and in legends . They were god- s erving peop le,
ri ghteous and pea ceful under thelaws Of god ; they Observed holy days and s acrifi ces ; they were devout
SOM E FAM OU S PR I ESTSThere were on ly a few p ries ts who were fam ous for their learn ing in foretel l ing
future events M oi8 9
was a fam ous p r ies t in p rophesying of forthcom ing events ; he wasthe p ries t of Kapepeekauila , a king of Moloka i
,whose roya l abode was on Haupu .
9 0
Kapuka ihaoa was the fam ous p ries t of Oahu . He could d is cern m ys teries and secretsand forthcom ing events . He l i ved in Ka ipapau,
Koolauloa .
S“Forgotten to be returned to the m ana house . Ins tead of the high chiefs be ing above the law as had
Hewahewa was Kam eham eha I’
s high p riest, underwhose m in is trat i on idolatry in Hawa i i Was overthrown ,
in 1 8 1 9 , on the acces s ion of Liholiho as Kam eham eha I I .“ A service of so lem n i ty and s everi ty. S ee N O . 67,
p . 1 50.
”Thi s p rophet ic utterance is a l legorica l . as seen in the
pa ragrap h fol low ing.
been the cus tom, they becam e am enable to the law .
”To M oi is cred ited the p reserva t ion of the ancientform of tem p les into which were subsequent ly m erged
the p lans of Paao, introduced from the South Pacific.
9“See Legend of Kana and Niheu, p . 436. V ol. IV.
S orcery P ries thood in Olden Tim es 1 59
ona la e hilina i nui a i ke kahuna i ka pono O kana O ihana . Ina poima kona akua ika i a i ka aha ,
ala ila he auhulihia ka hope; E l ike m e Hewahewa i wanana a i m am ua
O ke auhulihia ana O keia m au m okupuni . A penei kana : O Ma l iu ke kahuna nana
i ka i kekahi aha loulu , O Halaha la . A i ka m anawa i pau ae a i ke ka i ana 0 ka aha
i ka po i ka i a i , ala ila , puka aku la 0 Ma l iu - m a i ka heiau aku, a ha la he m au anana
ke kaawale m a i ka heiau aku ala ila ninau aku la ko Ma l iu kokoolua i ke akua , ala ila ,
ha i aku la 0 Ma l iu ,ua poina .
‘
Ia m anawa akah i no a m anao ae la 0 Ma l iu i kona hewa , m e ka i aku nae ikona kokoolua kahuna m am uli 0 ka ha ilona i ku ia ia ,
He auhulihia ka hope o neia
poina ana O ke akua ,aole hoi i ikeia keia m ea m am ua aku e l ike m e keia .
”A no
keia m ea ,ha i aku la 0 Ma l iu i keia m ea ia Hewahewa ke kahuna nui o Kam eham eha .
A lohe O Hewahewa i keia m ea , ala ila , olelo
i
aku la 0 Hewahewa , E auhulihia ana
keia hope aku , aole he auhulihia nui e l ike m e keia m a keia hope iho , e l i lo ana na
wah i apuupuu 0 na a ina i m au awawa hohonu, a 0 na pa l i hoi i wahi papu l ike, e
l i lo ari a na wah i laum ania 0 na p a l i n ihinihi i m au kaulu.
M ahope iho o keia wanana ana a Hewahewa , ua hookoia , na ulupa ia na ki i , l i lona heiau i m ea Ole,
a 0 ka poe haahaa a ia i luna m am ua O kekahi poe kapu , a O kekahi
poe kapu,ua l i lo i m ea lapuwale. A 0 na
’l i i nui ua l i lo lakou i wah i e hoom aha
a i m a na kah awa i 0 ka a ina .
7 1 . N O NA KAHUNA K A ULA N A E P I L I ANA I KA O IH A N A K A HU N A
He nui na kahuna kaulana 0 ka wa kahiko i oleloia m a ke kuam ookahuna ,a
m e na m oolelo kaao. He poe m a lam a akua lakou,he poe hoopono ,
he m a luh ia m a
na kanawa i O ke akua ; he poe m a lam a i na la.
kapu ,a m e na m oha i , he poe ha ipule
K E K A H I M A U KAHUNA K A ULA N A
He kaka ikahi wa le no na kahuna i kanlana no ko lakou akam a i m a ka hoakaka
ana i na m ea e h ik i m a i ana m ahope . O M oi,he kahuna kanlana ia no kona akam a i i
ka hoakaka ana no na m ea e h ik i m a i ana m ahOpe, he kahuna Oia na Kapepeekau
w i la,kekahi a l i i O Moloka i , m aluna O Haupu kona haleali i . O Kapuka ihaoa . O
ko Oahu kahuna kaulana ia , ua h ik i ia ia ke ike i na m ea pohihih i a m e na m ea
huna ,a m e na m ea e h ik i m a i ana m ahope. Ua noho ia kahuna m a Ka ipapau,
i KOOlauloa .
A n Account of Cultiva tion .
ROM Hawa i i to N i ihau the soi l and i ts cha ra cter a re not the s am e ; they di ffer inone p la ce from tha t of another. The na ture Of the lands is Of two k inds , dry and
wet ; of soi l and Of rock ; good and bad ; and m ounta inous, abound ing in s tream s ,
va l leys , hi l ls and ridges . R a in , s tream s,fog, a c loud - burs t , a squa l l
, sp ring wa ter and
the dews [cons ti tute the wa ter supp ly ] .
OF DR Y PLANTI NGIn Koha la ,
Hawa i i , the gras s was burned unt i l the ground was clea red , then the
ground was broken up w ith an iron S pade and when the soi l becam e softened it wasthrown up , leav ing a hole about one foot deep . The d i rt wa s then broken fine and the
taro top s p lanted . Thus p lant ing cont inued unt i l a field was com p leted .
When the ta ro top s take root,then the d irt is clea red away
, and aga in thrown up ,
1nd the Old leaves Of the p lant , two or three perhap s , a re taken Off, so tha t the ta ro p lantm igh t flourish . Th is work wa s ca l led weed ing.
1 When the p lant has grown about oneand a ha l f feet h igh , the dirt is thrown back a round the p lant and covered w ith gras s .
Th is is the Object : Cover the field th ick w ith gras s that the weeds m ay not thrive w i ththe ra in . A fter a year has pas sed , the ta ro is pul led up together w ith som e s p ri gs ,leav ing som e young ta ro shoots in the hi l ls . A t tha t t im e the ta ro top s are ca l led bys evera l nam es ; the om nonn io,
2the [ mnf
ithe oha ,
‘the aae.
5
The om nom no is the taro top wh ich is cut from the taro p roper ; the pan is the
young seed taro wh ich adheres to the ta ro p roper ; the oha a re the sm a l l taros wh ich grownea r the ta ro p roper ; the aae a re the results of p i ck ing here and there, the rem nants of
the ta ro h i l ls .
The dry p lanting Of the ta ro , however , is not allOf the sam e m ethod . In regionswhere t im bers grow h igh , such as in Hooleipalaoa ,
in Kahua , and other p la ces , the m odeof p lant ing was ca lled ohilei, the taro top s being closely p lanted together ; the leavesof the trees cons t itute the soi l : In such p la ces taro was ca l led akaka .
In p laces grown over by tree fern ohi /ei‘3was the m ethod of p lanting ; the ta ro
top s were p lanted in pa irs and in trip lets . The poi , however, on being ea ten sm el led l ikefern . In h igher, gras s y fields
,as the up lands of Kahei , and Kaauhuhu,
in Koha la,the
poi was a yel low ish color l ike that of the bread frui t poi, and Wa s good to the tas te . In
p laces Overgrown w ith rank gras s the poi was of a dark color, and bubbled ,and was not very good ea ting .
In Ham akua ,Hawa i i , the field was ca l led paku/m i ,
8the knkn i was the soi l
,thus :
cOhi/ei , p lant ing between,
or in p lace of up rooted
( p r i ed over) tree ferns ; hence the term . Such sect ions.l 0
Om i io in-
no, the bud s ta lk . Wfl‘f
~U m Cd f’"puhi/ min.
Pa u , seed taro .
lu rker/ma rt (Pu-nu nui p i n/ lens ) .
0
‘Oha , the sp rigs or suckers Pakulein. l i tera l ly, lea /em . fence. Decom posed t
en/cm .
4 h h t ft tl l l (1 wood or leaves were va lued for fert i l i z ing the 5 0 1 1,not
ae, t e rem a ining 5 0° 5 a er le ” Op ‘5 pu ethat ta ro p lant ing was done in the decaying tree trunk.
( 1 60)
‘Olaulan was m ore thorough cul t i vat ion than s im p ly
weed i ng.
1 62 Fornander Collect ion of Hawa iian Folk- lore.
A Ian/emf tree is cut down and the branches and leaves trim m ed Off a fter a Long wh i le theydecom pos e and becom e soi l . The ta ro top s a re then p lanted wh ich p roduce fine fu l ltaro,
and the poi good to ea t . Th is was ca l led palenkn i, and thus it was in all p laceswhere the hi ilani grew .
In H i lo a p andanus s t i ck was used as a spade, whi ch [s t i ck ] was three ya rds inlength
,though som e were longer and s om e Shorter. When the pandanus spade had
been shoved down in the ground , two jerking m ovem ents forward and backwa rd werem ade. The hole was then deep enough , and the seed taro top thrown in ,
9and in t im e
it grew and fi l led the hole . The ta ro was ful l and the poi wa s good to the tas te.
The pOi from the dry taro,i f hard
,was good to the tas te when wel l pounded , but
i f soggy , or lum py , the poi wou ld not be good eat ing . Dry taro has its season in the
yea r . In sum m er the taro would be ful l and hard and the poi would be good . In
w inter taro grew wa ter—soaked , and cou ld not be p roperly pounded into poi . Thereforedry taro was a one- S ided benefit in the year.
OF THE WE T PLANT I N GThrow up all the soi l , that is , for the banks Of the ta ro patch . Then the water
is let in,and the d irt beaten w ith coconut branches to harden it up so that the wa ter coul d
not leak out . A fter breaking ground 1 0 wa ter is let in , and when the d irt is watersoaked it is tram p led to m ake a good and soft m ixture. The seed ta ro tops are p lanteds ingly in rows , not in h i l ls . When the seed ta ro top has s p routed , then is the t im e
‘
for
weed ing , and the firs t leaves are p lucked ; these are ca l led lan pa li . When the taro is ful lgrown it is pul led up , and in pul l ing , both the m other and adjoin ing l ittle ones are in
cluded . When all the taro crop is ,
gathered wa ter rem a ins . While the water rem a insthus , it ( the taro pa tch ) is term ed em p ty . It is aga in p lanted w ith h i l ls of from four toten seed taro top s to the h i l l . The oha rem nants in the taro p atch wh ich had not ful lydeveloped and wh ich were not taken are ca l led palili
The growth and ful lnes s [of the ta ro ] in all wet p lant ings are not the s am e,
the ta ro is very flourish ing and hea lthy in som e p laces , as in Kapalam a r where the taro
patch is soft . Som e p laces a re unfru itful, the p lants w i ther ing,wh i le in som e p laces de
velopm ent is fine. Poi from wet p lant ing is pa la table if the taro is good , but tas teles si f ea ten im m ed ia tely [a fter pound ing ] . M en and wom en who l i ve in wet lands are darkskinned on a ccount of the cold food .
Taro has various nam es in all the wet lands . In Hawa i i ta ro is taro and oha is
oha . In Oahu oha is both taro and oha . In Kaua i taro and eha are both ca l led poe
OF THE POTATO .
Weed out the gra s s throughout the field ; p luck the pota to s prigs and leave themt i l l the buds develop , then p lant . When the leaves becom e v igorous , dig around thep lant hi l ls , and when the leaves have grown long then tw is t [them ] . A s the p lantedSp rigs com m ence to bear, the soi l i s thrown on the h i l l . The firs t potatoes gathered from
9Thi s Hi lo m ethod of taro cu l ture wou ld be term ed Pul ver i z ing the ground in l ieu Of p low ing and har
ohilei . row ing.
A ccount of Cultiva tion 1 63
Ooki ke kuku i a h ina , Okioki na l’
a la a m e na lau, a l iul iu pu lu ihO'
la a l i lo i lepo.
Kanu ka hul i , he ka lo iO loa ia , a he poi Ono. Ua kapa ia 0 ka pakukui , pela no m a
na a ina kuku i a pau .
Pela m a H i lo,he apahu ha la kO la i la OO Ekolu iw i lei ka loa , a he Oi aku ke
kahi a he em i kekahi . I ka wa e pahu a i i ka lepo 0 ka OO ha la,elua une ana i m ua i
hope. A la ila, pOOpOO ka lua ,
kiola iho la ka hul i , a l iul iu, ulu ae la , a p iha ka lua . He
iO ke ka lo,a he ono no hoi ka poi .
He m ea ono ka poi o ke ka lo m a loo ke m ana lo,a ke aeae ke kui ana . A ka ,
ina he loliloli a hakuhaku , aohe 01 1 0 0 ka poi ke a i aku. He kau ko ke ka lo m a loo iloko 0 ka m akahiki hOOkahi ; i ka m akali i , io ke ka lo a m ana lo, ono loa ka poi . I
ka hooilO ulu ke ka lo a loliloli , pono Ole ke kui i poi . N olaila,he pono kapakahi ka
ke ka lo m a loo i loko 0 ka m akah ik i hookahi
N O K E KANU WA I
Ku lapa ka lepo a pau i luna , Oia hoi 0 na pae m ua 0 ka loi A la ila hookom o
ka wa i , a hahau m e k'
a ha niu i paa k a lepo, i Ole e nono ka wa i m a la lo 0 ka loi . A
pau i ka paeli , ala ila , kom o ka wa i , a pulu ka lepo, ala ila , beh i , i hui ka lepo a wa
l iwa l i . Kanu ka hul i , he ku kah i , he nee pu,aohe puepue. A ulu ka hul i
, ala ila , auau
aku'
ia wa , ako ka lau aawa , Oia he lau pa i . A io ke ka lo , ala ila,huhuk i ; i ka huhuki
ana ,
'
pau loa ke ka lo m e na Oha ,a pau loa ka a i , lana ka wa i . A lana ka wa i , kapa ia
he nanae. Kanu hou , puepue, eha hul i , a h iki i ka um i 0 ka puepue hookahi ke kanuO ka oha iO Ole i koe aku i ka loi , aole i lawe ia m a i
, ua kapa ia he pa l i l i .A ole i l ike ka ulu a m e ka i0 0 na kanu wa i a pau loa ,
he ulu loa m a kau wah i,
a he m ohaha ka lo, e l ike m e Kapalam a ke poho 0 ka lOi . He palaka i loa kau wah i,
he kakanalii ka ulu ,he ulu m a ika i loa m a kau wah i . He poi ono ko ka wa i , ke m a ika i
ka a i,aka
,he koekoe nae ke a i koke iho ; 0 na kanaka a m e na wah ine m a na a ina wa i ,
ua eleele hauliuli ka i l i , no ke koekoe 0 ka a i .
He nui no hoi ka inoa O ke ka lo m a na a ina wa i a pau loa . M a Hawa i i,he
ka lo'
ke ka lo,he oha ka oha . M a Oahu nei , he oha ke ka lo a m e ka oha . M a Kaua i
,
he poe ke ka lo a m e ka oha .
N O K A UALA
Waele ka m aun a pau ka m a la,ako ka lau ua la , wa ihoa koi i ka m aka ,
ala ila
kanu . A ulu ka lau,k i i aku puepue i ka lepo ; a ulu loa ka lau,
ala ila , w i l i ; a ua la kalau,
ala ila ,hooili ka lepo i luna 0 ka pue. A hahaki ka ua la m ua 0 ka pue, ua kapa ia ,
1 64 Fornander Collection of Hawa i ian Folk- lore.
a h i l l are ca l led leana ilei . Th is is the m ean ing : GO s tra ight to the pota toes (when the
ra iny sea son s ets in ) before being benum bed w ith the cold . A fter the fi rs t p i ck ing,wa it awh i le then dig a round them ,
th is is ca l led ka ioio, wh ich m eans a gras sy y ield between the fi rs t and las t d iggings . When the pota toes from the hi l l have all been dug itis ca l led lealina
,wh ich m eans , the branches y ield the pota toes , [for ] when the s tem s
a re drawn from the h i l l the v ines grow aga in ; these are ca l led haaweawe, m ean ing roots ,or pota toes recovered from the soi l .
When the field is aga in cleared it is ca l led kahili pulu,and the potatoes found a t
such c lea rings a re ca l led puukolea . Th is is the m ean ing : the s tubble and the dry v inesbeing s et on fire the pota toes are thrown in . A fter the burning there rem a ined the charcoa l wh ich was ca l led puelehu . Potato is very sa t is fy ing when m ade into poi , or eaten
in its sol i d form when roa s ted . It is a lso a fa tten ing feed for sw ine.
Potato is suitable in sum m er and in w inter i f it develop s throughout unbl ighted ,bearing p roperly w ithout gett ing s cabby , i f not des troyed by ca terp i l lers and worm s , pro
viding the d igging be done p roperly .
P lant ing in rocky p laces wa s ca l led m alea ili . There was very l ittle soi l p roper, thegreater portion [Of the field ] being gravel , w i th rocks alla round . There were a lso largeholes resem bl ing banana holes . Upon the sp rout ing of the pota to v ines gravel and s tones
are p i led up around them , and by the t im e the hole was covered th ick w ith leaves , thepota toes were large and grooved ; they were r idge- form ed but not very sweet ; theywere som ewha t tas teles s and ins ip id ; not very pa la table.
OF TH E BANANA .
Dig unt i l the hole is w ide Open , about one and a ha l f feet deep The reason for
d igging so deep is that the banana m ay not be blown down by the w ind . Then bring thes eed banana and p lace it on the edge of the hole. E a t to sat iety and then p lant thebanana . Grasp the seed plant , l i ft it up and excla im in boas t ing words (w ith grea tforce ) :
The great bananaThe great banana !It w i l l y ie ld ten hands .
The bunch can not be carried ;It w i l l take two m en to carry itWith diffi cu lty.
Som e peop le during the p lanting cros s the hands behind the ba ck , som e drag thes eed banana ,
and som e go in a s tate Of nudity . Bananas p lanted under such p ra ct icesyield w ith fulnes s in som e cases , wh i le s om e do not . The t im e of day for p lant ing iswhen the sun it a t the zen ith and jus t about to des cend , wh ich is the t im e when the
shadow is’
directly undernea th one. If the banana is p lanted then ,it w i l l bear in a Short
t im e,for a s the sun as cends and des cends so does the banana p rogres s and decl ine. If
planted ea rly in the m orn ing it takes a long t im e for the banana to grow before it bears
any fru it .
A hand of banana s is the sect iona l clus ter of a bunch of thi s trop ic fru it , each carrying a dozen or m ore fingerl ike frui ts , varying from S ix to fourteen succes s i ve hands or clus ters to the bunch, accord ing to variety and fer
t ility of so i l .
1 66 Fornander Collect ion of Hawa iian Folk- lore.
P lant ing t im e during a m onth is pa rt i cularly chosen and not m ade at random .
Hua is a p lant ing day, and so a re A kua ,M ahealani
,Kulu,
the three Laaus and the
three O les . Here is an interp reta tion Of the p lant ing days . Hua : Every p lant w i l lbea r
, w i th one defect , the fruit w i l l be sm a l l . A kua : The bearing w i l l be unnatura l, a
cont inuous p roduct ion . M ahealani : Bearing p lent i fu l and large ; the fru it of the day,
however, ques t ions ,” “G ive m e a p la ce ?”
Kulu z“ Fru it fu l , and the bunch O f bananas
hang low in bea ring,t i l l it reaches the ground . Laau : The fruit is very m uch des ired
Ole : Fru itful , it is true, for it m eans your banana has an abundant yield 1 5
OF TH E SUGAR - CANE .
When p lant ing sugar—cane the upper port ion neares t the m idd le part is the bes tto p lant . If the top end on ly was to be p lanted the sugar
—cane w i l l be tas teles s wheneaten
,not sweet . If the m iddle port ion a lso is us ed in p lant ing the suga r—cane w i l l be
good eat ing. Its nam e is s eed - cane when broken Off from the whole cane for p lant ing ,and there are eyes on two of its s ides . Sugar- cane is good to eat ; it has a s acchar ineju i ce. Suga r
- cane is p lanted on the outsk irts of cul t ivated fields, or on the s ide and
border between two fields . It is the cus tom in Koha la to this day, and is ca l led boundarycane
OF THE WATER M ELON .
When p lant ing the seeds let it be in the a fternoon Of the day, when the sun is
about to set , so tha t the m elon m ay be s ca rlet colored when r ipe. If p lanted a t noon
[the m elon ] w i l l be yel low ish and pa le, not very red . There is a certa in p rinc ip le inp lant ing : i f the fingers a re doubled up the m elon w i l l be dwarfish
OF THE CALABASH A N D V YATER - GOURD.
This is the b itter- gourd , and its seeds a re bitter a lso. When p lanted and the
seeds have sp routed , branched out and y ielded fru it, grea t care m us t be obs erved Of thevine and the ca labash lest they becom e w i thered . I f a water- gourd is des ired , thenm ake a wooden support. P lace three s t i cks for support so that the fru it hangs between them
,w ith gras s sp read underneath . The reason for support ing it thus is that
the neck of the gourd m ay be s tra ight and not crooked . The s am e care is given forthe ca labash . The ground undernea th is clea red and the dirt adjus ted n i cely , throw ingas ide the s tones so tha t the ca labash m ay not be im perfect and crooked . Ca labashescared for in th is way are verywel l form ed .
Greates t ca re is given to all bi tter- gourd p lants , for fear Of m is ch ievous trea tm ent, les t the pubes a re rubbed over, w ither ing the ca labash ; or the skin p inched ,crack ing the gourd ; or on a ccount of jea lousy the gourd is broken off .
There are various nam es given the ca labash and the wa ter gourd . Here are
The thi rteenth day of the lunar m onth. Hua . am ong
other things m eans seed, fru i t, p rol ific. etc. It was ap
p rop ria te in nam e therefore to se lect the day for Open
ing the p lant ing sea son , though experience fa i l s to p roveits truth.
mM ahealani, the nam e Of the day carries the ques t ion
of p lace, m ali ca , not the p roduct of the day.
Kulu, the seventeenth of the lunar m onth. s ign ifiesto drop— as l i qu id— not to lean over and drop to the
ground from its weight .
1“Thi s is a fortunate contrad ict ion of the day of p lanting, ole m ean ing nothing.
A ccount of Cultiva tion . 1 67
He wae no ka m anawa kanu 0 ka m a ia i loko 0 ka m ah ina , aole e kanu wa le ;O Hua ,
he la kanu ; o A kua he la kanu ;'
O M ahealan i he la kanu ; O Ku lu he la kanu ;0 na Laau ekOlu ; 0 na Ole ekolu . E ia ke ano 0 na la kanu . Hua : He hua na m ea a
pau loa , a hookahi k ina 0 ka li ilii . A kua : He hooakua ka hua ana ,he hoopapau i
ka hua wa le no. M ahealani : He hua , a he nui,he minau nae ka hua o ia la .
“
N o’
u
kau wah i P” Ku lu : He hua kulu ka ahu i 0 ka m a ia ke hua iho,he hele a pa i ka lepo .
Laau : Hoolaau ka hua a ka m a ia . Ole : Hua no, eia nae ke ano,aole hua a koe o kau
m a iaN O K E KO .
Ina kanu ke ko, 0 ka elau e p i l i ana m e waena kah i pono ke kanu . Ina 0 ka elauwa le no,
m ananalo ke ko ke a i aku , aohe ono . Ina O waena kekahi,he ono ia ke a i
aku . He pulapula kona inoa , ke hahaki m a i ke kO okoa , a kanu aku ,a he m au punpun
no hoi m a kona m au aoao a elua . He m ea onO ke kO ke a i , he wa i m om ona kona .
M a na kuauna 0 ka m a la e kanu a i ke ko, a he iw i , a he pa lena no kekahi kihapa i m e
kekahi kihapa i . Pela m a Koha la a h ik i i keia la ,kapa ia ke
“
KO a Pa lena
N O K A I PU A IM A K A .
Ina kanu ka anoano, wa iho a ahiahi 0 ka la , i ka wa e napoo ari a,ala ila kanu,
i u’
la ka ipu ke h ik i i ka wa OO . Ina kanu i ke awakea ,hakeakea
,ano keokeo, aole
ulaula loa . He wah i loina kO ke kanu ari a . I na pupuu na m anam ana 0 ka l im a ,
onukunuku ka ipu .
N O K A UM E K E A M E K A HUEWA I
He ipu awaawa ia , a O kona anoano he awaawa no . I ka wa e kanu a i,a ulu
ka anoano, a h ih i , a hua ka ipu , ala ila ,m a lam a loa ke ka a m e ka ipu O m im ino .
Ina m akem ake huewa i , ala ila ,koo laau,
ekolu laau ,m awaena ka hua e lewa lewa a i ,
a hali ili i hoi O la lo ae i ka m auu ,O ke kum u O
.
keia koo ana i pololei ka nuku 0 ka
huewa i , aole kekee. Pela no ka ipu um eke. Kaka ka lepo m a la lo a hoonoho pono
ka lepo,a k iola ae ka pohaku ,
i ole e kunono ka ipu a kapakahi . O na ipu i m a lam a
ia O ia ano, ua m a ika i loa .
He m ea m a lam a loa ia na ku lana ipu awaawa a pau loa , O kolohe ia , O ham oj a
ka heu ,m im ino ; O iniki ia ka i l i O waho , nakaka ka ipu ; O huwa ia ,
hahaki ia ka ipu .
He nui na inoa 0 ka ipu a m e ka huewa i . E ia kekahi m au inoa : Um eke,he wah i
1 68 Fornander Collect -ion of Hawa iian Folk- lore.
s om e of them : Ca labash , a conta iner for food ; when cut in ha l f,it is a cover ; a
long ca labash is a hokeo ;1 6
when long , crooked and na rrow , olo is the nam e ; when the
ca laba sh is d im inut ive and hand le s trings a re run through it it is a hulilau
On Hawa i i the nam e is d ifferent . On Oahu and on Kaua i it is a lso d iff erent .
I f the m outh of the ca labash is round and narrow ,it is m ua on Hawa i i
,ipuwa i on
Oahu, and om o on Kaua i . If the ca labash is unders i zed its nam e is uli ; it is kilu whenm ade into a fi sh ca labash
,and when fas tened w ith handle s trings the nam e is hulilau.
The bes t ca laba shes and wa ter- gourds , w i th spotted m a rks,a re found on N i ihau .
Tha t is the unt ir ing land in work Of ornam enta t ion .
1 7O ther p laces have a lso good
p roducts , but not very extens i ve. In som e p laces the ca labashes are th ick,as on Kaua i ,
and in som e p laces they a re very th in and break eas i ly . A ll ca laba shes wh ich have a
thi ck shel l , fi re m ay be p roduced thereon by rubbing as w ith wood .
OF THE COR N .
When p lant ing corn p lace the seed between the pa lm s of the two hands,then
p res s the fingers a s t i ght as pos s ible w ithout the leas t open ing , then incl ine the t ip s Of
the fingers to the ground letting go Of the seed corn . Such w i l l be the m os t p roduct i vep lant, the cob being th ickly covered w i th seed
, w ith the ears s tand ing out p rom inentlyto the s ight . If the fingers a re s pread out the s eeds w i l l be few ; i f the hand tw is tswhen p lant ing,
the cob and the rows of the corn w i l l be tw isted
OF THE P I E M ELON
It is a large s ized and long m elon ,conta in ing m any seeds , the sam e as the bitter
ca labash . It has no m ethod of p lant ing . It is good to ea t when young , then it is
ca l led olulo palaa i . When it is ripe the m ea t is too wa tery to ea t ; it is th ick skinnedSom e are long and crooked , som e are round , som e fla t
,and som e ta l l and s tra i ght
NAM ES OF THE D I FFER ENT PLANTSOf the Taro
1 Mana ulu
2 . Mana p ip ika .
3 . Mana u lau la (red ) .
4 . Mana keokeo (white)5 . Makoko .
6 . M akohi .
7. Pala i i
8 . Kanawao .
9 . Pon i e lee le (b lack )1 0 . Pon i u lau la (red )
Hokeo i s the long gourd for carrying one'
s k it ; 0 10 The ornam ented gourds Of olden t im es are so seldomi s the sm allneeked gourd used for inj ect ion purposes ; seen now that it m ay be sa id to be a lost a rt. Thehulilau i s the sm a l ler gourds of a household w ith sus m arkings hav ing the ap pearance Of tatuing, were done
p end ing strings ins tead of a net for suspend ing art icles whi le the gourd was fresh and green. before the rem ova lof food . of its outer Skin , at t im es even whi le it was st i l l on the
V ine.
1 70 Fornander Collection of Hawa i ian Folk—lore
Of the Potato
Of the Bitter - Gourd“
Of the Banana
M E N NOTED I N AGR I CULTUR E — K A PA IH I P ILI P IL I
Kapa ihip ilip ili was a m an very fam ous in the Cult i vat ion of the soi l and in the
adjus tm ent Of a ffa irs of l i fe. N ahulua ina ,in the d iv is ion of Kukuipahu , d is tri ct of
Koha la ,is land Of Hawa i i , was his birthp lace. From m orn ing to the c los e of day he
would toi l , taking his food w ith him to the field . It was thus every day. Sugar—cane,pota toes , taro and other th ings grew in abundance ; not a port ion Of land would be letrem a in i dle.
When cooking food he would com p letely cover the oven house w ith m ats SO tha tthe wood cinders wou ld not fa l l [thereon ] . When the food was cooked the s tones
were col lected and put in their p roper p lace.
The cover of ca labashes . The ca laba sh wa s p rotected by two covers , and in l ikem anner was the fi sh ca labash and the water - gourd p rotected each w ith a cover .
Peddl ing food . He went peddl ing and s el l ing his food for fi sh, on credit . Som e
was pa id for and som e sold on credi t . The fi sh that he received in paym ent Kapa ihip ilip ili s a lted and dried out in the sun , then .
he would go peddl ing aga in and bringback m ore fi sh . When all
'
were p a i d then it was wel l . When the fisherm en saw thiswork on the p art of . Kapa ihip ilip ili they left his food to dry out in the sun ; they left itthere unt i l he cam e - down aga in and took it hom e . On th is account Kap a ihip ilip ili
m ade it a ru le not to do so aga in,because he saw that the p ract i ce wa s not p roper.
He was ca l led Kapa ihip ilip ili on account of his s t ingines s .
K AM EHAM EHA I .
Kam eham eha I . owned the great fiel d of Kuahewa ,in Kona ,
Hawa i i Th is fieldwas fam ous for its grea t extent and the fa ct of its being away in the up lands . Ten
d iv is ions of land were included in th is field of Kuahewa . Ualakaa was another fam ous
field belonging to Kam eham eha ,so noted on account Of its grea t s i ze and bount i ful
production Of potatoes . It wa s located up in Manoa , Oahu .
A ccount of Cult-ir'a tio-
n 1 7 1
K0 ka Uwala
K0 lea Ipn A waawa
K0 Ka M aia
N A KANAKA KA ULA N A I K A MAH IA 1 .
— Kapa ihip ilip ili . He kanaka kaulana loaia m a ka m ahia i ana
, a m e ka hOOponOponO ana i ka noho ana O N ahulua ina ka a inahanau , O Kukuipahu ke ahupuaa , O Kohala ka m oku, 0 Hawa i i ka m okupuni . M a i ke ka
kahiaka a pO ka ‘ la ke m ahia i,m e ka a i no a m e ka ia no e hele a i , a waena . Pela i na la
a pau loa . Ulu ke ko,ka ua la ,
ka a i a m e na m ea a pau, aohe koe a ina ia ia . Ina
kahum u hali i ka ha le i ka m oena a paa ,i Ole e helelei ka huna wahie . A m oa ka um u,
Ohi no ke a , a kona wah i m ua , i wa iho a i
Ke poi 0 na Ipu . Popoi ia ka um eke elua poi , pela ka ipuka i , ka huewa i , he poi
Ka m aauauwa a i . Iho kela i ka m aauauwa a a ie ia ka a i i ka ia Hookaa kekahi ,
a ie kekahi O ka ia i hookaa ia m a i,hoi no 0 Kapa ihip ilip ili , kop i a kaula i i ka la ,
a
m a loo,iho hou i ka m aauauwa ,
lawe hou . A ia no a pau i ka hookaa ia m a i,ala ila pono.
Ike na lawa ia i keia hana a Kapa ihip ilip ili , kaula i lakou la i kana a i a m a loo i ka la .
Wa iho a iho aku O Kapa ihip ilip ili , ala ila ,hoihoi hou m a i . M a keia hana
,kau kanawa i O
Kapa ihip ilip ili aole e hana hou peia ,no ka ike i ka pono Ole O keia hana ana . Ua kapa
ia kona inoa no ke p i o Kapa ihip ilip ili
O Kam ehameha I . Nana kela m a la nui O Kuahewa i Kona ,m a Hawa i i Ua kau
lana ia m a la no ka nui a m e ka ha la i uka ,he um i ahupuaa i kom o i loko O keia m a la O
Kuahewa . O Ualakaa ia m a la kualana a Kam eham eha ,no ka nui a m e ka ua la . A ia
m auka O Manoa , Oahu .
A n Account Of Fishing.
HER E were gods ‘
of fi sh ing from the very beginn ing of fish ing to th is day;from the ea rl ies t fi sherm an to those of the p resent t im e they s t i l l s erve themfor the succes s Of their voca t ion . Here are the nam es of the gods Of fish ing :
Kuula was the husband ; Hina was the w i fe, and A ia i the son . A lea in Hana,Mau i
,
was the p lace of res idence. During the t im e Kahoali i was reign ing as king Of Hana,
Mau i , w i th his p lace of res idence on the h i l l Of Kan ik i , and his fi shers being the Kuulafam i ly , Kahoali i one day sent his a ttendants to br ing [him ] som e fi sh. Th is was theking ’
s cus tom ary p ract i ce t i l l he becam e angered a t the fisherm en .
When the a ttendants went before Kuula and H ina they ( the la tter ) gave themfi sh wh ich was a kaha la .
1
They told the a ttendants in a s tra ightforward m anner as
fol low s : You two go back and tel l the king to rip Open the fi sh, sa lt the m eat, roas t
the bone in the underground Oven,and when cooked eat it
,because it is a swol len 2
t im e
These were the words Of the fi sherm en to the attendants of Kahoali i Whenthey cam e into the p res ence of the King, Kahoali i , they S poke w ith fa lsehood and de
ceit . Th is is wha t the a ttendants s a id : Your fi sherm en s a id to sa lt your flesh , and
roa s t your head and bones in the oven .
When the king hea rd thes e deceitfu l words Of his attendants , he was enragedand ordered that. the fi sherfolks die, who were Kuula and Hina . The peop le Went byorder of the king to des troy Kuula ’
s hous e by fi re. However, Kuula and Hina hadsup ernatura l powers , and heard Of their [own ] dem ise by the king . .They thereforep repared three sm a l l gourd ca labashes , to be exp loded in the fi re
,in order that they
m ight not be k i l led .
Kuula ,H ina and A ia i were in the house when it was set on fi re and the exi ts
closed . Kuula’
therefore sa id to the son :“
Say, you m us t l ive, and we two w i l l die.
If the sm oke from the fi re sett les down towards the m ounta in,there is where you w i l l
go for a dwel l ing p la ce, wh i le we two w i l l go and dwel l in the sea .
A t the t im e the fi re wa s burn ing and envelop ing the outs i de of the house the
sm oke leaned towards the m ounta in . A ia i went and l i ved in a cave a t a differentlocat ion
, wh i le the pa rents went through the sm oke wh ich settled down on the s ea and
dwel t in the ocean . The three unr ipe gourd s were the th ings wh ich exp loded in the
fire,by wh ich the k ing though t the Kuulas had d ied in the fi re, because O f the
exp los ions of these th ings .
lKohala , am ber—f i sh (S eriola purpura s cens ) . A t im e of fam ine.
( 1 72 )
I 74 Fornander Collect ion of Hawa i ian Folk- lore.
On the departure of Kuula ,Hina and A ia i , the fi shes were all rem oved , none
rem a in ing in the sea and in the waters adj acent to Hana . N O fish wha tever could becaught by the fisherm en of Kahoalii , becaus e Kuula and Hina had fi sh bodies .
A S for A ia i , he went to a cave in a low p rec ip i ce, where he rem a ined in
seclus ion unt i l found by P ilihawawa, who took him as a friend to his house where they
rem a ined together. Dur ing thei r com pan ionship their occupa t ion was cult i vat ing theland ,
but though they obta ined food there was no fi sh . A ia i tol d his fr iend to weaveba skets for the ca tch ing Of hinalea .
3
SO they wove the baskets, and when fin ished
they went down to the rocky seashore and placed them in pos it ion . Then A ia i ca l led onhis p arents for fi sh
'
O Kuu la and Hina,
Send the fi sh in,
The young hinalea and the opu le 4
Hina s a id to Kuula : G i ve som e fi sh for our son . A t th is t im e the basket wass tand ing in p lace and the fi shes cam e into it unti l it Overflowed
,the basket being qu ite
ful l . SO the friend Pilihawawa col lected the fi sh and p la ced them on dry land .Kuu la
,
however, sent in the surfs wh ich , breaking , carr ied all-
the fi sh ba ck into the sea , the fi sh
wh ich were p la ced in the conta iner on ly rem a ined . Tha t wa s the m ethod of fish ingand the origin of [Kuu la ] fi sherm en wh ich cont inues to th is day. Hina is a rea l s tone,whi ch exis ts to th is day. It controls certa in fi shes . Here are the nam es : the akuf
‘
the
akule, 6 the O io,
7the m oi ,
8the a
’
u ,
gthe m an in i . 1 0
Kuula and A ia i are in the sam e clas s ; they are both fi sh s tones , and have certa ins a crednes s to th is day. R edd ish th ings a re s acred to Kuu la
,such a s the red dye, and
the red Wa is t cloth , and everyth ing of a redd ish hue, and so on . Therefore through
Kuula all the di fferent m ethods of fi sh ing and the fi shes becam e establ ished throughoutthese is lands ; hence, the ins tructor in fi sh ing.
There are m any various m ethods and div is ions in fi shing ; a d ifferent m ethod insha l low wa ter, and in deep wa ter, and a d iff erent m ethod aga in in the fi sh ing groundsm i docean . There a re a lso var ious ways of catch ing fi sh in the vocat ion of fishing
,tha t
Of the n i ght differ ing from that of the day ; Of the m orn ing from tha t of the even ing,
a s haham au,ini in iki
,kikom o
,kam akoi , kiolaola , hoauau, hooluuluu,
o,_ m oem oe; bycanoe fi shing w ith net ; hiaku, kapae, hakauhu,
s qu i d ca tch ing, and SO forth ; by ba it ,
w ith hook and l ine,rod ,
s tone , wood and SO forth .
The fish ing s easons varied during theyea r, and were not a lways on the sam e t im e ;
there were auguries by wh ich the p roper t im e for fishing m i ght be d is cerned , and not
go fi sh ing w ithout any foreknow ledge. Certa in kinds of fi sh ing were under res tri ct ions ,whi le others were unres tra ined ; S ingle- handed fish ing and fi sh ing in part ies ; som e w ithcanoe, and som e w i thout canoe .
aH inalea , wra s s e—fish (Thalas s om a ballieui ) .
9A
’
u. sword - fish (Xiphias gladius ) .
‘Opule. w ra s se—f i sh (A nam ps es cuvier) .
loM artini, surgeon
- fi sh (Teuthis s andw ichens is ) .
“A ku, bon i to (Gym nos arda pelam is ) . The fi sher- fo lk's dei t ies throughout the i s lands weres im p ly certa in des igna ted s tones ; in no case were they“
A kule, m ackerel s cad (Trachurops crum enophthalm a ) .
carved im ages .
Oio, bone - fi sh (A lbula vulpes ) .
I“M oi (Polydactylus s ex tilis ) .
A ccount of Fishing. 1 75
M a keia hele ana O Kuu la a m e H ina ,A ia i , ua lawe ia na ia a pau loa , aohe ia
koe O keka i a m e ka m oana ,e p i l i' ana m e Hana . A ole loaa ik i ka ia i na lawa ia a Kaho
aln ,no ka m ea ,
he kino ia O Kuu la a m eHina .
O A ia i hoi , hele aku la ia a he wah i ana i ke kipapali kah i i p i l i a i . M ala ila O ia inoho p io a i a loaa ia Pilihawawa . Lawe a ikane ia e ia a h ik i i kona ha le
,noho iho la laua
M ahope O keia noho ana he m ahia i ka laua hana , a loaa ka a i, aohe ia . Olelo aku O
A ia i i ke a ikane, e ulana h ina i hooluuluu hinalea . U lana iho la laua a p aa ,iho aku la laua
a hiki i kaheka ka i , kuku lu iho la i ka h ina i , a kahea aku la 0 A ia i i ka ia i na m akua :
E Kuula a m e H inaE hookom o m a i O lua i ka iaO ka pua hinalea , a m e ka opu le
I aku O Hina ia Kuula : E haaw i ae oe i ia na ka kaua keik i I loko O keiawa e ku ana ka h ina i
,ua kom o ka ia a hu i waho, na p iha loa i ka ia . N ola ila
, Ohi ae la ke
a ikane o Pilihawawa i ka ia a wa iho i ke one m a loo. Hoouna m a i la no 0 Kuu la i kana lu, popoi iho la no pau loa ka ia i ka m oana . O na ia i m a lam a ia i loko 0 ka ipu koe.
Pela ke ano 0 ka lawa ia ana a m e ka hOOm aka ana 0 ka poe lawa ia a h ik i i keia la . He
pohaku m aol i O H ina e wa iho nei a h iki i keia la ,a he m au ia kona
,eia na inoa : O ke aku
O ke akule, 0 ka oio,0 ka m oi
,o ke au
,0 ka m an in i
Pela no 0 Kuu la a m e A ia i , he m au pohaku ia no, a he m au ka pu no kO lakou a h ikii keia la . He kapu na m ea u lau la ia Kuula , O ia ka puaka i , ka pukohukohu,
kela m ea ula
keia m ea ula ,a pela aku no. N ola ila ,
m a 0 Kuu la ala i laha a i na lawa ia a p au loa a
m e na ia m a keia m au m okupuni ; a no loko m a i O la i la na kum u 0 ka lawa ia
Henui ke ano a m e na m ahele ari a 0 ka lawa ia ,he okoa ko ka papau,
he okoa ko kahohonu,
he okoa ko na koa 0 ka m oana loa . He nui no hoi na m ahele e m ake a i ka ia m a
loko 0 ka lawa ia ,he okoa kO ka po i kO ke ao , O ke kakahiaka i ke ahiahi ; he haham au
,he
ini iniki,he kikom o,
he kam akoi , he kiolaola ,he hoauau, he hooluuluu ,
he 0 , he m oem oe,
he lawa ia waa ,he upena ,
he hiaku,he kapae, he kaka uhu
,he luhee
, a pela aku ; he
m aunu,he m akau , he aho
,he m akoi , he pohaku ,
he laau , a pela aku no.
He lol i na kau e lawa ia a i i loko 0 ka m akah ik i, aohe m au m a ka m anawa
hookahi , he m au hoa ilona kekahi e m aopopo a i ka wa kupono e la_waia a i,aole e
lawa ia m e ka m aopopo Ole m am ua He kapu kekahi lawa ia ana, a he noa kekahi ;
hookahi kanaka e lawa ia a i,a he nui m a kekahi lawa ia ana ; he waa kekahi he waa Ole
kekahi .
Fornander Collection of Hawa i ian Folk- lore
FI SH A N D M ETHODS OF FI SH I NG . DRY (OR SHORE ) FI SH I N G .
I . Haha -m au. Th is m ethod of fi sh ing is done on m oon l ight n ights . When the
m oon ris es the t ide ebbs ; then the wom en go fi sh ing a long the shore ; a long the rockyledges and boulders , and cora l reefs where -the surf breaks . Th is m ode Of fish ing is byfeel ing w ith the hands , w ith the fingers curved .
1 3 These a re the fi shes caught : heepali ,“
olali,
1 5hou,
awela ,1 7
niholoa,
1 8m ananalo,
1 9
paolaleei,2 0
paokauw ila ,
2 0
paoluahinef 0
2 . Holoholo.
’
F ish ing w ith a net,going to and fro a long S hore. The nam e
Of the net is holoholo, [form ed Of ] a p iece of wood two fa thom s long w ith the net t iedin a c i rcula r m anner to the wood , wh ich is flexible, ca l led alahee.
2 2
The p lace wherethe sea ebbs sw i ftly is the p lace where the net is to be let down . One person holdsthe net and one dr ives the fi sh. Fi shes to be [thus ] caught a re : Uhu ,
2 3kala
,
“uwou
woa ,m aninif
"nenue.
2 7
3 . A s tanding aloiloi net. There is no p lace where it can not be cas t , beingadap ted to both deep and sha l low sea fish ing . The fi sherm an s tands on the shore and
cas ts the net . These are the fi shes of th is net : A loiloi , hinalea ,
2 8
lauhau2 9
4 . E el sna tch ing . Here is the m ethod : It is hand fi shing , the ba it being heldin the right hand , the feft hand sna tch ing [the eel] . These a re the ba its : A am a
,
3 0
paiea
( rock crabs ) , and heepali . The p la ce for th is kind Of fish ing is a long the black rockys eashore
,the sam e as Kohala
’
s coas t . There the fi sh ing is done at h igh ti de and whenthe sea is boisterous . The on ly fi sh to be caught is the eel
5 . The kikom o. It is a hook p laced a t the head of a Short rod one fa thom in
length . The p lace for fish ing is a cleft in the rocks . Eels a lso are the fi sh to be
Caught6 . A ngl ing . The fi sh ing rod is th ree fa thom s long, m ade Of bam bu , and Of
hau . The cord is a lso three fathom s long . A am a ,ina ( sea eggs ) , pea (s tarfish ) , and
heepali is the ba it used . The p lace Of fi sh ing is at a headland or other suitable p lace .
F ishes to be caught by th is m ethod of fish ing are : uhu,halahala ,
3 2
hou,aawa ,
3 3oopuka i,
“
hinalea , aniholoa ,awela .
3 6
7. Kaee. The net is ca l led nae,a net of very sm a l l m esh , and the p lace of
fi shing is the rocky floors covered w ith a very th in sheet Of wa ter . A ll k inds Of sm a l l
Haham au , a term for hand fishing by feel ing for and
s e i z ing such as are found in rocky ledges of the sea
coa st . It is not confined to night s ea rch, though it is
natura l ly governed by the t ide.
1 “R eady for quickly clutching, or clos ing upon the p rey.
Heepali, sm a l l rock squid (Octopus )Olali (Thalass om a purpureum ) .
”Hon,snoring—fi sh (Thalas som a purpureu in) .
A wela (Thalas s om a purpureu in) .
N iholoa , uncla s sed .
M anananalo. uncla s sed.
Paola /sci , Paokauila , Pa oluahin-e, all unclassedlHoloholo. a runn ing a fter, here and there, in one
'
s
s earch. hence the nam e . The net here descri bed isnow known a s upena poo, head net.”A lahee, known a l s o a s walehee (Plectronia odora ta) .
The use of thi s wood for a circular net fram e, on ac
count O f flex ib i l i ty. m us t be o f young p lants or S lender
branches , as the m ature tree furn i shes a close—gra ined,hard and durable wood.
2 3U/m , wrasse
- fi sh (J uli: Iepom is , Callyodon Iinea tus )Kala , surgeon
—fish (A canthurus unicornis )
Uouoa , m ul let (Chaenomugil chap tuli i) .
M anini , surgeon- fi sh (Hepa tus sandw ichens is )
7N enue, rudder- fi sh (Kyphos us fus ca s ) .
Hinalea , wra sse—fi sh (Thalas s o-m a bull-iw i)”Lou/tau, butterfly - fish (Chaetodon (p i adrim aculutus } .
3°A am a , crab .Kikom o (not ident i fied ) .
3 2Halo/ui la ,not cla s sed ; a fi sh resem bl ing the ulzu ex
cep t in the color ings .
33A awa (Le/z idaplois albotaenia tus ) .
34Oopulz a i (Cirrhitus m arm ora tus ) .
3"z flniholoa , uncla s sed .
36A wela (Thalas s oma purpureum ) .
1 78 Fornander Collection of Hawa iian Folk- lore
fi shes are taken in by th is net,such as ahi -la , paoo,
“
aholehole,baby m aninis
,and so
forth8 .
i
Basket . This is woven in the m anner of w i cker cha irs, w ith the open ing
On the top , and s tanding about one foot h igh . Wana,
40
i na and ha uleenke4 1
are used as
ba it . The p la ce of th is m ethod of fi shing is in the s ea,in cora l , flat bottom and rocky
p laces . The basket is p laced in pos it ion and the m an sw im s away . When the fi shesenter [the ba sket ] the m an col lects them . The fi sh caught is hinalea on ly
, and no
other k ind9 . Basket w ith a large Open ing . A large basket , two feet high , for deep sea
fish ing. Thes e a re the fi shes caught : Pannln mn/m ,
4 2
halahala , uhn.
IO . Ulnnln net . Two s t i cks ea ch a yard long,the net a ya rd w i de. The p lace
for fish ing is in the sea . The fishes a re in holes ; there is where th is net is used .
One m an holds the net on one s ide of the hole, and another m an w ith a pole s t irs up
the water in the hole to drive the fi sh into the net . The fi sh to be caught are the km nu,
4 3
the uln a,and so forth .
I I . The sea net Th is net is ca l led by fi sherm en,the m outh of a shark ; the
ula ula net ( N o . 1 0 ) the bel ly of the shark , and the hinalea fish ing basket (N o. 8 ) the“
eve Of the sha rk .
‘
In thes e k inds of fish ing fi sherm en - a re l iable to be eaten by sharks ,hence the exp res s ions . The p lac ing of the net is done down in the deep sea . One
d ives down ,c lears away the '
rocks and p la ces the net in pos it ion ,then the fi sh enter.
1 2 .
‘
S pear ing . It is'
a long pole,three yards long , w ith a very sha rp -
pointedp iece of iron4 4 ha l f an a rm
’
s length a t one end . Th is m ethod of fi shing is not su ited tothos e who do not know how to d ive ,
but on l y to thos e who a re long- w inded in d iv ing andknow how to spear . A fi sherm an d i ves and s tays down
,and the way he s tays down is
by grasp ing the bottom w ith one hand , wh i le the other holds the s p ea r , watch ing for a
fi sh to com e a round,and when it does com e in s i gh t it is speared ; all kinds of fi sh in
the ocean . The length of tim e it takes to s tay down is about ha l f an hour,
'
but in case a
sha rk is encountered,ful ly one whole hour m ay be taken in s taying down in the deep
How wonderful !45
I 3 . D raw ing net. It is a large net eighteen fathom s long and Seven feet w ideIt is a net drawn through the s ea ,
two m en hold ing it , wh i le four men dri ve in the fi sh .
1 4 . A [m l-171 1 1 15“
net . It is taken and p laced in pos i tion in the sea . Then the
rocks are turned over, thus dr iv ing the fish into the netI s.
~
Paku ikui ( thrash ing ) net . A m an sw im s seawa rd draw ing the net , wh i le another m an thrashes the sea from the land s i de. On account of the no ise the fishes run ih
to the net .
“
Oh-
ua , w ras se—fi sh (Can ther incs s andwichens z’
s ; Os‘Kum u, goat
—fi sh (Ps cudupeueus porphyv'
eus ) .
“ Clef“ Thi s is m odern , as iron was not ava i lable t i l l after“Pa a o ( .S
'
alu-rias , s pecies . ) Cook's arr i va l , a l though in ancien t t im e weke was the”A lz ole/z ole (Kulzl-ia m alo) .
term for 5 1 1C11 m eta l .“Hawa i ians l ike to dwel l on the m a rvelous .Wana and ina , sea - urchinsHull-hull, searching ; turn ing over.Hauleeuke, not cla s sed.
”Panuhunuhu, p arrot
—fish (Callyodon gilberti)
A ccount of Fishing 1 79
na ia li ili i a pau loa ka ia upena e Ohi a i . E ia na m oa : Ohua , p aOO , aholehole , pua
m an in i “,a pela aku no.
8 . H ina i . He m ea 1 ulana ia e l ike m e ka noho ie, a ham am a ka waha i luna ,
hookahi kapua i ke kiekie, He wana,he ina ,
he haukeuke, O ia na m aunu . O kona wahie lawa ia a i
,m a la lo o ke ka i , m a kah i pukoakoa ,
ma kah i papa ,m a kah i pa ala . Kukulu
ka h ina i,au ke kanaka m a kah i e
,a kom o ka ia ,
.k i i aku ke kanaka . E ia ka ia , he hinalea
wa le no, aobe ia e ae.
9 . Hina i puka nui . He hina i nui , elua kapua i ke kiekie, no ka hohonu ia , eia na
ia : He panuhunuhu,he ha laha la ,
he uhu
I O . Upena uluulu‘
. E lua laau,he iw i lei ka loa
,he iw i lei no ka laula 0 ka upena .
O kahi e lawa ia a i , i loko no 0 ke ka i , he lua kah i 0 na ia e noho a i,m ala ila keia upena .
Hookahi kanaka m e ka upena m a kekahi aoao 0 ka lua,hookahi kanaka m e ka pu la e 00
a i i ka lua ,i holo m a i na ia , a kom o i ka upena 0 na ia e loaa , O ke kum u ,
ka uhu, a pela
I I . Ka upena ka i . O keia upena , ua kapa ia e na lawa ia ka waha 0 ka m ano O
ka upena uluulu hoi he Opu no ka m ano,0 ka h ina i hi nalea ,
he m aka no ka m ano . O keiam au lawa ia he pau i ka m ano nola ila , Olelo ia pela . O kah i e ku a i 0 ka upena , o la lo 0 kahohonu ,
luu a la lo,Ohi ae ke
'
a a kaawale, kuku lu iho ka upena ,ala ila kom o ka ia .
1 2 . Ke O. He laau loihi , ekolu iw i lei ka loa ,he hao w iniw ini
“
O lol loa ,hookahi
ha i l im a ka loa . O keia lawa ia ,aobe pono i ka poe ike ole i ka luu, a ia wa le no 0
ka poe aho loa i ka luu ana a m e ke O. Luu a la lo noho, O ke ano 0 ka noho ana,he
kaom i kah i l im a i la lo,hookahi l im a i keo . Nana 0 ka ia holO ae, a ike, ia wa e O a i . O
na ia a pau loa 0 ka m oana . O k a loihi 0 ka noho ana i la lo,he hapa hora p aha . Ina
halawa i m e ka m ano,hookahi hora okoa e noho a i i la lo 0 ka hohonu ,
kupanaha m aol i1 3 . Upena kuu . He upena nui no ia ,
he 1 8 anana ka loa , ehiku iw i lei ka laula
He upena au ia m a ke ka i , elua kanaka ia ia ka upena ,eha kanaka kapeku i ka ia
1 4 . He upena hulihuli . Lawe aku 1a a loko O ke ka i kukulu, hul i i ke aa,ala ila
,
holo m a i a kom o i loko 0 ka upena .
1 5 . He upena pakuikui . M a ka i ka upena e au ai O ke ka i m e ke kanakaMauka kekahi m e ka laau e pakuikui a i . N o neia koele holo ka ia a kom o i ka upena .
1 80 Fornander Collect ion of Hawa i ian Folk- lore.
1 6 . Squid s pea r ing. [The fi sherm an ] takes a pole in the sea w i th wh ich to thrus tin the hole
,thereby k i l l ing the squ id .
1 7 . The turtle net . It is forty fa thom s long and four fathom s w ide. Ten m en
a re neces s a ry to handle th i s net'
to despa tch a turtle. N ot , however,unt i l a turtle is
seen floa t ing on the surface of the s ea is the net cas t. Som et im es from one to five
turtles a re taken a t one haul . A llthese di fferent m ethods of fi sh ing a re done in the sea byd i v ing and wad ings in actua l person , w i thout canoe. Th is is a sum m a ry of allthe d ifferent m ethods of fi shing in the s ea , excep t by canoes .
FI SH I NG FROM CANOE
1 . Squ id fi shing . The cowrie shel l is the bait , together w ith a s tone. S purs
wh ich a re curved [form ing the hook ] a re fi tted behind the shel ls whereby the squi d iscaught. The shel l and the s tone a re both a l ike, the squ id w i l l not sei ze it i f the s tone is
not identi ca l w ith the shel l ; the s tone undernea th , the shel l on top . A s tone is cut to
resem ble the shel l [in s i ze and shape ] if the shel l is s potted the s tone m us t be s potted ,and so in all other p a rt i cula rs . If the s tone and shel l a re good and exact ly a l ike
,the
squi d w i l l sei ze it . The m an who is in the canoe shakes the l ine in order to m ove the shel land s tone , wh ich the squ id pursues to grip . If the shel l is a good attract ion the catchm ay am ount to forty squids , or perhap s a l i ttle les s .
2 . Look ing for squ id . The squ id is the fi sh. A hook w i th a s tone a ttachedform ing the ba i t are the th ings tha t catch it . When fi sh ing
,chew the kuku i“ [nuts ]
and blow it on the sea to ca lm it whereby the bottom is m ade clear, and when the s qu idis loca ted the hook is let down . There a re s evera l v ariet ies Of th is fi sh ( the squi d ) , andit has a body wh ich it can trans form in va rious ways ; tha t is why the kuku i is blown overthe s ea ,
to ca lm it and [perm it ] the squ id [to be ] p la in ly seen . Here a re the d i fferentform s Of the squ i d a t d ifferent t im es : In the m orn ing the form resem bles tha t Of breadfru it , tha t is , the sk in . Towa rd noon it is red . In the a fternoon it is brown ,
s im
ila r to seaweed . In the even ing it is da rk l ike the cora l . A llsqu id , both la rge and sm a l l ,change in the sam e way. Therefore those who a re not learned in d is cern ing the squ i d arenot fi t to go out on this kind Of fi sh ing .
3 . The [a n [net ] . Th i s net is fourteen fathom s long and is Of two k inds . If the
net is fourteen fa thom s long m any peop le w il l take pa rt in the fish ing . It m eans th isThree t im es forty fa thom s is the length of the rope to wh ich lei leaves a re fas tened insm a l l bundles . If the net is n ine fa thom s long the lea f rope is s ix t im es forty fa thom s .
The dry lea ves O f the ki p lant are us ed for the purpos e, and the ba rk Of the ham4 8 is the'
Kulz ui (A leuri tes 1-
nolnccana ) . The chewed nuts and of such s i ze a s the p urpose in hand requ ired. It
p roduced the sam e effect on troubled wa ters as the
m odern us e of oil.“Han (Pa ri tiuni tiliaceum ) . The ba rk o f the hon
in long s trip s , furn i shed excel lent m a teria l for heavycord and even rop e, m ade up whi le fresh and green, or
i f dried , by soaking it in wa ter to render it p l iable .
It was m ade by p la i t ing, rather than in tw i s ted strands ,
was w i th three cables o f twel ve s trands of li on in the
eFfort to haul the C leop a tra '
s Barge from her stranded
pos i t ion in the bay of Hana le i , in 1 82 4, that the una idedm uscu la r s trength of an im m ens e team of nat i ves ro l ledthe ves sel over on her keel and broke off the m a inm a s t
to which the cables were attached .
1 82 Fornander Collection of Hawa i ian Folk- lore.
rope. Th is is done to s care the fi shes of the sea . The m ethod of fishing is done inth is way : The lei leaves and net a re p laced in two canoes . Mos t of the peop le a re on
shore pul l ing the lei lea f rope, and som e in canoes . Thus the fi sh are dr iven to a suitablep lace where the net is p ayed out . M anv
'
k inds of fi sh a re caugh t by th is m ethod of
fi shing4 . K at t
'ao net . It is a la rge net , and three are used in th is m ethod Of fi shing .
Each is twenty fa thom s long Th ree canoes a re em p loyed ; one canoe is loaded w iths tones and two w ith nets . One canoe pays out its net
,and so does the other
,in op
pos ite d irect ion . Then the canoes curve and go in land as the big s tones a re beingthrown down . In th is m ethod m any fishes a re caught .
5 . La rge- m outh net . Th is has app l iances ca l led pula , wh ich m eans, a rope
twenty fa thom s long , the halo5 1 leaves and alalas 2 being the pula , wh ich are set one foot
apa rt . These pnlas‘ are forty in num ber, and in som e cases m ore a re used . These are
used to dr i v e the fi sh to where the net is located . Wi th th is net of the fisherm an,the re
sourcefulnes s of m an is m ade apparent . The net is fi rs t loca ted a t rough or bad p laces ,where the fi sh m a in ly ga ther , and left there. Then the pula is drawn , and the fi sh,
on
seeing it,run to the rough p la ce and are all caught in the net .
6 . Hanging net . Three canoes are em p loyed for th is net, one for actua l fi sh
ing and two to carry the nets . One canoe, wh ich is the one on the r ight - hand s i de,carries
the bag, the other canoe is the one on the left - hand s i de. [In s ett ing the nets ] the bel lyof the net form s the juncture of the two nets . A t the m outh of the s ide nets the fi sherm en d ive towa rd the m i ddle ,
driv ing the fi sh away back ih the bag and are thus caught .
7 . Paleni/eni net . It is the sam e net as above,w ith a bag, but w ith d ifferent
Opera t ions . Poles four fathom s long are us ed . When the net is cas t at its located p lace,
In both Ian and bag—net fishing very fine - m esh nets
a re used . The Inn is a rop e w ith dry ti leaves— threeor four— strung in it at interva l s accord ing to s i ze. For
conven ience in handl ing,thi s rope is form ed of ten
fathom lengths , and when the ti leaves are inserted eachlength i s ca l led a kum u lau. There m ay be as m anyas ten lengths us ed in fi shing for okuns , dep end ing on
the num ber of p eop le p a rt icip at ing,but not les s than
four,one being requi red at each end of the Ian and
one a t each end of the net . A t fi rs t the kum u 10 143
a re j oined in the center, which point is m a rked by a
s lender s t ick som e s i x feet long of about an inch in
thickness , ca l led kuku. The lans which up to thi s t im e
have been dragged a long in a bunch are then payedout from thi s centra l point , each leader go ing in an
op pos i te d irect ion. The others d i v ide, ha l f going to one
s ide and ha l f to the other of the kuku , for the purp os e
of p res s ing down the lea fed rope and at the same t im e
pushing it forwa rd . Hav ing com e to the end of the i rrespect i ve law the leaders work forwa rd and gradua l lyform a s em ici rcle w i th the whole lau. On arri v ing a t
a sui table p lace for laying the net, the head fi sherm an
takes hold of the kuku and shoves it into the sand,or rock. which is the s igna l to s top pul l ing for a whi le.
The shock of the lau/en d igging into the sand is fe lt all
a long the l ines . A l l ha l t in thei r p laces . The kuku isthen pul led out , p art ing the kumu laus ; each of whichis attached to the m outh of the net . The net is ca rried ,part ly dragged, in the wa ter by two m en, who fo l lowthe m idd le of the lau as shown by the kuku. Whenthe head fi sherm an s igna l s to cea se p ul l ing awhi le, the
net is sp read out in pos it ion and the kum u Ions are
a ttached to it on either s ide of the m outh. A t a gi ven
s igna l the leaders of the Iaus com e together ; the lom i
lans , those who p res s the leaves down, then work forward so that ih a short whi le the two s ides form the
fence to a pathway lead ing s tra ight to the m outh of the
net. When the two leaders com e together they p res sthe leaves towa rds the net . Thi s is usua l ly done byone of them grabb ing the two ropes which form the
fence above referred to and bringing them together.
thus dri v ing the fi sh towards the net . Thi s is the cru
cial m om ent and ha s to be done qu ickly so a s to gi vethe fi sh no t im e to com e back a fter strik ing the net .
Care m us t a l so be taken that the [our do not form“
pockets" a long thei r lengths lest the ' fi sh ci rcle round
in them and d i ve under them . The head fisherm an
m eanwhi le wa tches the m outh of the net and when no
m ore fi sh ap p ea r the net is ra i sed . In the dayt im e thi sm ethod of fishing is ca l led lau oli ua . Ohua , puaula ,li in oio, kum u
,m oano and other fi sh which
abound in m os s—covered shoa l s are gathered. In then ightt im e thi s sam e kind of fi shing i s ca l led lana /ti .La rger fi sh are caught such a s kum u
, [ mau/a , m oano,
weke, nen-nc, uku, lob s ters and ee l s . Dayt im e fi shing ofthe above on a la rge sca le often going beyond the reefinto the deep sea is ca l led lau lele. The m ethod offi shing is the sam e but it i s m ore laborious .
soProperly the word pula ap p l ies to the lau port ion
adj o in ing the net col lect ing the dr i ven fi sh ; the clustersof halo and a /e ia at regu la r spaces on the ropes are
term ed the lan as in the Inn net a l ready descri bed.
“Halo (P andanus odora tis s im ns ) .
”A kin of which there are severa l varieties .
A ccount of F ishing 1 83
i m ea e m akau a i na ia O ke ka i . O ka lawa ia ana, m aluna 0 na waa ka laki m e ka upena ,
elua waa . Mauka ka nui 0 na kanaka e huk’i a i i ka lak i . M a ka waa kekahi . Pela no e
a a i i ka ia a kah i m a ika i , kuu ka upena . He nui loa na ia e m ake i loko o keia upena
lawa ia
4 . Upena kawaa . He upena nui ia , ekolu upena O keia lawa ia ,he iwakalua
anana ka 10a 0 ka upena hookahi , pela na upena ekolu Ekolu waa ,hookahi waa pohaku
elua waa upena . Kuu kekahi waa , a pela kekahi waa ,ala ila
,wehe na waa a holo i uka ,
m e ke kiola 0 na pohaku nui i la lo . M a keia hana ana ua m ake na ia he nui
5 . Upena waha nui . He pula ko keia , eia ke ano,he iwakalua anana ka 10a 0 ke
kaula ,he lauha la m e ka ak ia ka pu la . He kapua i ke akca m a i kekahi pu la a kekahi pula ,
he kanaha ka nui 0 na pula ,a he oi loa aku kekahi . O keia m ea i hana 1 a a t 1 holo ka ia i
kah i 0 ka upena . M a keia upena a ka lawa ia , ua ike ia ko ke kanaka noonoo. Ua lawem ua ia ka upena a kah i ino,
kah i 0 na ia e noho nui a i , ala ila , wa iho ka upena . Ia wa e au
a i ka pula , a ike na ia i ka pula , ala ila ,holo i kah i ino. Ia wa , pau lakou i ka hei i ka
upena .
6 . Upena hoolewalewa . Ekolu waa o keia upena ,hookahi waa lawa ia , elua
waa upena . I kekahi waa ka eke,O ia ka waa akau
,a o kekahi waa hoi , he waa hem a O
ka eke m a wach a,O ia ka opu 0 ka upena ,
he huina ia 0 na upena a elua . A m a ka waha 0
na upena pa e luu a i ke kanaka,a m awaena hoi , ala ila ,
holo ka ia a komoloa i loko O
ke eke, pela e m ake a i
7. Upena pakuikui . O kela upena hookahi no,he eke,
aka ,he okoa na hana ,
he
laau loihi , eha anana ka loa A paa ka upena i kah i i kukulu ia a i , m aua , 0 na laau i la lo o
1 84 Forwander Collection of Hawa i ian Folk- lore.
then the poles a re thrus t in the sea . The fi sh are thereby frigh tened into the net in an
angry and m ighty rush . Such is the m ethod of th is fish ing8 . Fly ing- fi sh net . This is a large net , being ei ghteen fa thom s long and s ix fath
om s h igh , and the m outh is twel ve fa thom s long. Th is is a fine- m eshed net . These are
the nam es of the d ifferent kinds of thes e nets : n -
nlennnlen a nla,s ingle m esh
,double m esh
,
Many canoes ca rry th is net , about th irty . Som et im es one canoe carr ies thenet ; som et im es five,
and so on . The net canoe leads w ith s ix m en aboard ; the paddlem en are ca l led “
flying—fi sh paddlers .
’
The canoes a re padd led un i form ly when encom pas sing [the fi sh ] w ithout one s lacking backward ; when near the net the canoes a re backed
,
then the net is drawn in . There are two canoes a l lotted for recei v ing the fi sh, a youngerand an elder canoe. The younger canoe is the one belonging to the net owner ; the
elder canoe is tha t belonging to the paddle m en . The ta l ly fi sh belongs to the w ife of the
trip le m esh .
net owner. In the net canoe there a re three apportiomnents ; the s teersm an in the s tern
Of the canoe, the padd ler in the bow of the canoe, and the m idsh ip paddler . These are
the different m en who sha re their apport ionm ent“
w ith the net owner
9 . The kapae. Th is m ethod of fish ing is done during w indy days . The fi sh is
This fi sh is caught w ith bookTh is fi sh
,the
Th irty and
the fly ing- fi sh . The l ine is twenty - s even fa thom s long.
ba ited w ith lobs ter, or flying- fi sh m eat . The w ind and t ide bea r these.
flying—fi sh is buoyant on the sea , and so is the l ine ; thus th is fi sh is caught .
les s Of t hese flying—fi sh a re caught in this m ethod Of fishing .
I O . The koheoheo. Kolzcoheo is a p iece of w ilit t'ili wood w ith a l ive fly ing—fi sha ttached . The l ine is five fathom s long , the object is to a l lure the dolph in , and when it becom es ferociOti s the l ine and hook is thrown . When the fi sh bites the padd l ing of the canoe ceases . The dolph in is a very gam e fi sh when caught w ith a hook
,it is a grea t
s truggler and snorts when leap ing“
up . A large fi sh is a fathom and over, long, and a
sm a l l fi sh is nznkn ( four and a ha l f feet ) . A large fi sh is ca l led a lapalapa ,a lso ao
,hav
ing a breadth of a ya rd from the forehead to the m outh . Here a re the different nam es
Of the dolph in : Lapalapa ,0a and papaoli e. The p rinc ipa l food of th is fi sh,
the dolphin ,
a re flying—fish, lele/70 and pnlz ikii .
I I . Kohala5 5 fish ing . Fi ve t im es forty fathom s is the length of the l ine. Th is
fi sh requires an abundance of l ine, and hook s a lso . The abode of th is fi sh is a koa [s ta
t ion or ground ] . Th is fish does not l ive in any other part Of the sea ,on ly at a koa .
Th is is a sm a l l m ound in the bottom of the Ocean ; a deep p it is different from th is . It is
a p la in -
m ound not fu l ly cogn izant to the fi sherm an,but by lett ing down the hook and l ine
it is lea rned tha t the koa is good , the hook does not entangle.
The koa ( s ta t ion ) is a p lace of grea t enjoym ent by allthe lea /i alas . The s i ze of thes tat ion is about the s am e as that Of a sm a l l v i l lage w ith houses s tand ing and the peop legathered in crowds . A ccord ing to the dep th to the koa ,
so is the length of the l ine.
Forty books a re a tta ched to a l ine w hen lett ing down , som e les s , som e m ore. A s tone
The younger and e lder canoes l ike ly ind icate relat i ve s i ze for the d i v i s ion of the ca tch. These term s a re
not known to p resent- day fi sherm en .
“A s a rule the canoe owner rece i ved one- thi rd of tht
catch, the help ers (padd lers and f i sherm en ) took twothirds . F i sh a re counted by fours , term ed a kauwa .
Thi s com es from the cus tom O f se i z ing two fish at a
t im e in each hand a t the ir d i scharging or hand l ing, eachthrow Of the hands be ing a kauna . The d iv i s ion of net
haul s in fishing wa s of neces s i ty done on reachingshore, whi le l ine- fi shing p erm itted thi s to be done a t
sea , i f des ired , a s the fi sh were caught .
"Kahala , am ber—fish (S eriola pu-
rpuras ccns ) .
1 86 Fornander Collection of Hawai ian Folk- lore.
as large as a poi pounder is a t the lowerm os t end,and from the s tone to the [neares t ]
hook is a d is tance of one fa thom . A s the l ine hangs perpend i cu la rly so the hooks hang, ayard from one hook to another , and so on t i l l all the forty hooks are fa s tened . Thesehooks are ca l led kaka , ulaula , leoae, leli e, nzolenleia . Thes e a re the fi shes caught on the
lower hooks , and on the upperm os t hook a re the kahala caught .
M i l/i ce , o/i ela ,and squ id ,
a re the ba its for the kahala fi sh when the l ine is let downfor the fi sh to eat . The shaking of the l ine ind i cates the bit ing of the kahala . In th ism ethod O f fi sh ing
,landm arks a re neces sary to p roperly identi fy the s tat ion . It could not
be found m erely by seeking w ithout certa in Obj ects on land . The landm arks to be
looked for are as fol lows : Hapuu is the m os t noted koa in the sea of A lenuihaha,north
of Koha la ,Hawa i i . Hukiaa is the land to wh i ch th is s ta t ion belongs
,and there is a w ide
extent from the land to th is koa of Hapuu , about three m i les d is tant perhap s . It is overf ive t im es forty fathom s in dep th .
The landm a rk to be looked for is Hapuu ,in the low lands of Ha lawa which is s ix
m i les dis tant . It is a tem p le, bu i lt by Kam eham eha , ca l led “
Hous e of Ka i l i . The m arkto be looked for in the up lands is Puu ik i , a toboggan s l ide, wh ich is Upolo, wes t of Hu
kiaa . When these com e in l ine,the fi sh ing ground (koa) is loca ted , and that is the
only p roper m ode of fi shing for the lea/dala .
1 2 . K aka-aha . A narrow net not deep ,a fa thom long
,four s t i cks , the Open ing
being rectangula r in shape. A n a ka ,a l ive one
,is used as a decoy to ensnare the
s tranger nlzn. It is kep t secured by a l ine,and when it becom es tam ed the net is ca s t .
That is the way th is fi sh is caught .
1 3 . M aoni -ao fi sh ing . The WLGOWIGO net is three fathom s long . Lobs ter is theba it for the nzaoznao,
and som et im es poli ne is used . The poli i i e ba it is a p iece of bitterca labash , m ade in a c ircula r shape and blackened in the fi re and t ied to the Open ing of thenet,
'
thus : there a re four s ti cks enc ircl ing the m outh [Of the net ] , and on th is m ouththe p ieces of poli ne are p laced , float ing on the
“
sea . The ni a om ao on s eeing the pohuefloa t ing takes it for ba it and is thus ensnared .
1 4 . Long loose net . It has a c i rcula r m outh,and across the center of the.
net is a
s tring to wh ich the ba it is fas tened . In the bottom of the net is a s tone which holdsit down ,
thus is th is m ethod of fi sh ing .
K ala basket fi shing . Basket is its net , p la ited as the basket in the basketfi shing . K ala
”is a nourished fi sh,
fed w ith s ea - weed , w ith taro and w ith squa sh . Thiscont inues unt i l the fi sh fa ttens , then a basket w ith food is let down . A fter the fi sh havebecom e accus tom ed to the trea tm ent the
-
catching net is let down. That is the m ethodof its ca tch ing.
1 6 . O f the ali i . Four hundred fa thom s is the length of the l ine. Large hooksa re requ ired , w ith a i m and opelu as ba it . A n i ce fla t s tone is us ed as a s inker and
when two t im es forty fa thom s of l ine have been p ayed out into the deep , it is pul led up ,then the wei gh -t drops and the ali i is caugh t by the hook . Then the fi sh d i ves carrying m any forty lengths w i th it . The ali i
GOis a very feroc ious and powerful fi sh,
and of
Thi s gi ves a dep th of twel ve hundred feet. M aom ao, unclas s ified, is a yel low ish fi sh of m edium" Thi s m ethod of fi shing for a im is not often p rae
S lz e, W i th red and black SpotSt ised now,
for it i s ha rd to ob ta in the origina l for a“Kala surgeon
- fish (A canthurus unicornis ) .
decoy. The m ore comm on m ethod i s by sp ea rmg. “A li i , a l bacore (Gei 'ni o germ o) .
A ccount of F ishing. 1 87
p i i pololei ana o ke aho i luna , pela ka m akau e kau a i,he iw i lei ke kowa m a i kekahi
m akau a kekahi m akau , pela no e p i i a i a pan na m akau he kanaba . O ka inoa o keiam au m akau , be
'
kaka ,he u laula ,
he koae, he lehe, he m okuleia , Oia ka ia 0 na m akau m a la lo.
Ka m akau o luna loa ,he kaha la ka ia .
-
He m uhee,he Opelu ,
he hee ka m aunu o ke kaha la i ka wa e kuu ia a i O ke aho a
a i ka ia . M a ka on i o ke aho e ike ia a i ua a i ke kaha la . He m aka ko keia lawa ia ,e
pono a i ke hana ; aole e loaa wa le ke koa ke hul i m e na boike Ole m a ka a ina . A ia a
loaa na hoike penei : O Hapuu ,he koa kaulana loa ,
a ia m a ka akau o Koha la i Hawa i i , m a
ke ka i o A lenuihaha . O Hukiaa ,ka a ina nona ua koa nei , na akca loa m a i ka a ina o uka ,
a ke koa o Hapuu, ekolu m i le paha ka loa . E l im a kaau anana a helelei aku kona hohonu ,
(o ke ano O ke kaau a m e ka helelei , ) he kanaba anana i ke kaau,helelei , he m au anana
keu m awaho 0 ka um i,a pela aku .
O ka m aka o uka e nana a i , O Hapuu i ka i o Ha lawa . E ono m i le ka loa . He
heiau ia na Kam eham eha , o Ha le o Ka i l i . O ka honua o uka e nana a i, o Puu ik i , he
holna,a ia i Upolu m a ke kom ohana O Hukiaa . A kupono keia m au m ea , ala ila ,
loaa kekoa e lawa ia a i
, a pela wa le no e pololei a i ka lawa ia ana O ke kaha la .
I 2 . Kakauhu. He upena panana i , aohe hohonu,he anana ka loa , eha laau ,
he hui
naha ke ano 0 ka waha . O kekahi uhu no ka m aunu ,he uhu Ola
,he uhu hoowalewale i
ka uhu m a l ih in i . Ua hana ia i ke ahO a paa ,a ia a laka ia uhu,
ala ila,kuu ka upena .
Pela e m ake a i ia ia .
1 3 . Lawa ia m aom ao. E kolu anana ka 10a 0 ka upena m aom ao. He ula ka
m aunu 0 ka m aom ao,he pohue kekahi . N o ka m aunu pohue, Oia ka apana ipu awaawa i
hana ia a poepoe, kumikumi ia a eleele i ke ahi , e kau ana m a ka hana i 0 ka upena . E ia
ke ano, eha laau m a ka waha a pun i , a m a ia waha e kau a i na apana pohue m e ke ki le
palepa i ke ka i . M a ka ike ana 0 ka m aom ao i keia hanaa ke pohue, kuh i O ia he m aunu ,
pela kona hei ana .
1 4 . He upena luelue. He poepoe kona waha a pun i , m a waena ka p iko 0 ka
upena ,e paa a i ke aho, a m ala ila no ka m aunu . Ma la lo 0 ka Okole 0 ka a pena ka pohaku ,
O ia ka m ea nana e kaohi ka upena i la lo ; pela kona lawa ia ana .
1 5 . Hina i pa i ka la . He ie kona up ena , ua ulana ia a m e he h ina i hooluuluu la .
He, ia hana i ia ke ka la ,i ka l im u kala , i ka a i
,i ka ipu pu . Pela no e hana i a i a m om ona .
ala ila kuu ka hina i m e ka a i no. A wa lea ,ala ila
,kuu ka h ina i e m ake a i ke ka la
, pelakona lawa ia ana
1 6 . N o ke ahi Hookahi lau anana ka loa 0 ke aho,he m akau h uh ui kona ,
he aku,he opelu ka m aunu. He pohaku m a ika i palahalaha ka paka , elua kaau anana o ke
aho e kom o i ka hohonu ,ala ila huki , ia wa hau le ka paka , a m ake ke ahi i ka m akau . Ia
wa , aha i ka ia i la lo,nui loa na kaau e l i lo i ka huki ia e ka ia . He ia huhu a ika ika loa ke
1 88 Fornander Collect ion of Hawa i ian Folk- lore.
p rolonged vi ta l ity . The ali i w i l l bea r away three t im es before it dies .
Its m eat is l ike tha t of a p ig in th icknes slarge body,fa t and fu l l of m ea t.
It ha s a very
1 7 . O/i cln fi shing. The net is s i x fa thom s long , w ith squash as ba i t1 8 . The li olali ola (poison ) net . Here is the m ethod : Surround the fi sh hole
w i th the net, then s ca tter the poison ,thus k i l l ing the fishes .
1 9 . The iao. A nae net is us ed for its ca tch ing, a very fine—m eshed net . It is
exact ly two fathom s long . Here is the des cr ip t ion : [the net ] two fa thom s ; two m en to
handle it , the beaters com ing towa rds the front of the net .
w i th th is net,the iao and the ncli n .
6 3
2 0 . The aleu.
Two k inds O f fi sh a re caught
A fi sh ing pole is used for securing th is fi sh, w ith iao as ba it .
The iao is a decoy , it a l lures the alan then the hook and l ine is thrown whereby the alen is
secured .
2 1 . The leolo net .
forty fathom s long, and three fa thom s in height .
som e in canoes and som e on dry land
Thi s net is m ade of very s trong- fibered rushes , four t im es
Many peop le a re requ ired to draw it,
OF N I GHT FI SH I NG .
I . Kn leanla .
forth a re used for ba iting grounds ] in the even ing.
other fi sh are caught during the n ight .
2 . K apa/m ulna .
s trik ing the padd les aga ins t the canoe.
The ca tch is the ulna ,
s inker is let down ,the l ine being forty fa thom s long .
In the a fternoon [the fi sherm an ] s ets s a i l , a rriv ing [a t'
the fi sh
When the wei ght is let down i t is dark ; the ulu-a and
the lea/lalo . and so forth . The l ine and
Fly ing—fi sh, lobs ter, lclc/io and so
The canoe is paddled a long , a t the sam e t im e m aking a nois e byThe ulua hears it and fol lows the canoe
,then
the l ine and hook is payed out and the ulua is caught.
3 . Wclca .
6 6
and so forth being its ba it .
4 . c oweo.
6 8
5 . Shark fi sh ing .
fa thom s h igh .
6 . The awa net .
fingers ih a bunch m ay be run through a m esh .
Enc ircl ing is the m ethod app l ied in th is kind Of fi sh ing, w ith a cathree fa thom s .high .
The l ine is n ine fa thom s long, w ith a hook ; hinalea ,aawa
,inoano
Its fi sh l ine is s ix fa thom s long, w ith a hook ; fiaoo being its ba it
It is an entangl ing , la rge net , forty fa thom s long and four
Many sha rks are caugh t in th i s net .
This net is ca l led ina /lac. the m eaning thereof being fourIt is three t im es forty fa thom s long and
noe a t ei ther end and m ov ing in a c irc le unt i l the fi sh wh ich col lect a t one p lace a re
caught,becaus e it is the habi t of th is fi sh ,
the awa,
6 9
to ea t sea m oss together at the sam e
Holoholo is the stup efying of fi sh by the use of the
po i sonous shrub annlin (Cracca purpurea ) ap p l ied to the
caves or cav it ies a long the reefs or rocky coa s ts , the
habitat of aholehole, hinalea . kum u , m ani ni , puaula and
wclee, the variet i es caught by thi s m ethod .
c"Tao, not cla s s ified ; better known as i iao. s im i la r to
the nehu , but w i th decided sca les which the latter ha snot.
“N e/i n, anchovy (A nclz oz ria.
A leu , bon ito, caught w ith rod and fly. The ba it is thenao which is cast into the s ea , p referably a l i ve. Thea im fo l lows the ba i t , which IS cas t from the rea r endof the canoe . The rod and fly m eanwhi le are ca s t and
the fly is taken by the fi sh. Thi s wa s the fi sh for whichthe old—t im e p ea rl hooks were used .
l”‘Ulua , cavalia (Carangus la t-
us ) .
Welea , l i za rd - fi sh (Trachinoccphalus
M oano, goat
—fish (Pr iacantli us cruenta tus ) (Ps cndupcneus m ultifascia tus ) .
“
c om ea , cata lufa (P r iocant/i us c-
ruenta tus ) .
4wa , m i lk - fi sh (Cli anos cli anos ) . The awa referredto here is the awa leala inoli o, a la rge fi sh of the co lorand m ea t
_Of the once ( sea m u l let ) , on ly it is m uchla rger in s i ze, som e be ing a s long a s s i x feet
, and ea s i lyten inches thick at the la rgest p a rt . It is shap ed verym uch l ike the sa lm on. The awa is a hard fighter.
1 9 0 Fornand er Collection of Hawa i i an Folk- lore
p lace ; and wh i le feed ing indi fferently on sea m oss wa s the t im e Of its be ing surroundedThe awa is a la rge fi sh,
its body being a ulu/en ( four and a ha l f feet ) , or a yard, and so
on in length .
7 . The thrashing net .
yards high.
Four t im es forty fa thom s is the length of th is net and s ix
Its m ethod of fi sh ing is to p lace the net m a in ly in a s tra i ght l ine, but curv
ing a t one end . The rea son for tha t is , tha t when the fish is going p ara l lel to the net onturn ing ba ck they w i l l be caught a t that p lace .
front w ith the paddle, to s t i r the s ea and s ca re the fi sh.
this net .
8 . The alili ilele net . It is s ix fathom s long, w ith leaves on either.
One m an s p lashes the s ea from the
Many fi shes m ay be caught in
Two m en
a re engaged With the net . Large m ul let are the fish caught in th is net .
9 . A ni net .
the s p lash , hence the nam e an i .
IO . O/iua paleino net .
fi shing w ith th is net .
This is the end O f the na rra t i ve on nets and fi shes .
7 2
endurance m en in ocean d iv ing and fish ing .
It is ten fathom s long , two m en being em p loyed , the feet beingMul let , weke, oani a
,nonaa are the fishes caugh t .
It is one fa thom in length ; ten m en a re em p loyed inThe oli na and the aleilolo
70
a re the fishes of th is net .
7 1
But one th ing m ore : aboutThey a re very fam ous unt i l this day, and
there are records about them wh ich a re p reserved w ith th is peop le.
”A kilolo (Gom plzos us , Tli alas som a ) .
'
Ohua fialcm o net . A s now p ract iced, ahua fi shing— lau olm a , as it is ca l led— is lau fi shing in shoa l waterin the dayt im e.
72Various don’
ts in connect ion w ith fi shing :
Don’
t say"E hele ana wan i lea lawa ia ; ( I am go ingfishing) . S ay ins tead, E hele ana wau i lea nahelehele ,
”
( I am going to the woods ) . The fi sh have ears and
they hea r ; and when you say you are going fi shing theyhea r and run away, so that you wou ld com e back em p tyhanded .
Don'
t hold your hands behind your back . To do so
is an ind ication of wearines s and fi sh, be ing very con
s iderate, do not care to burden you further, so theykeep out of your reach.
Don'
t ca rry on a conversat ion on the way to. or on
the fi shing grounds ; fi sh would hea r and wou ld di sa p pear.
Don'
t wa lk on the beach im m ed iately abreas t of
where the net i s intended to be ca st . The noi se of yourfeet on the p ebbles or sand wa rns the fi sh off.
Don'
t ask id le quest ions of canoe—m en gett ing readyto go out fi shing. They cons ider it an om en of bad luck .Don
'
t indulge in d i rty language or in sm utty ta les before go ing fishing. E ven the fi sh a re averse to d irt .
Don'
t wa lk on a net when it is sp read out ; don'
t
s tep over a net when it is bundled . Take t im e to wa lkaround it . It is the house for the fi sh when it iS
'
ca st
in the sea , and the fi sh p refer it clean .
Don'
t a ia. the fi sh there it when you see it
entering the net ; fi sh a re t im id and do not care to benot iced ; and when you do, they turn right a round andrush out aga in .
Don'
t go fi shing i f your m outh is Wrong ( i . e . . if youhave m ade a vow which you have not fu lfi l led ) ; Youw i l l on ly cause wea rines s to your com p an ions , for youw i l l all com e back em p ty- handed . F i sh abhor a ga s
bag and keep away from him .
4cconnt of Fishing 1
a i i ka l im u m a kah i hookahi Ia ia e manea ana i ka a i l im u,
-
o kona wa ia e pun i a i i kaupena a
“
hei . He ia nui loa ke awa ,he m uku, he iw i lei , e pela aku no kona k ino .
7 . Upena hahau . E ha kanaha anana ka loa o keia upena , eono iw i lei kona kiek ieO kona lawa ia ana
,he m oe pololei ka wa iho ana 0 ka upena , a m a kekahi lihi
,he m oe poa i
p io, o ke kum u i hana ia a i peia ,i hele ka ia m a ka pololei 0 ka upena ,
a hoi hope, ala ila ,hei
i kela wahi . Hookahi kanaka nana e hahau i ke kuau 0 ka hoe m am ua i halulu ke ka iholo ka ia . He nui loa na ia i keia upena ke hei
8 . Upena alihilele . Eouo anana ka loa . He lau m a kela aoao a pela m a keiaaoao E lua kanaka m a ka upena ,
he anae ka ia a keia upena .
9 . Upena an i . He um i anana ka loa,elua kanaka
,0 na wawae ke kapeku ,
O ia
kela inoa he an i . He anac,he weke
, oam a,uouoa , O ia na ia
I O Upena Ohua pa lem o Hookahi anana ka loa ,he um i kanaka o keia upena
e lawa ia a i He Ohua a m e ka akilolo,na ia O keia upena .
O ka pau keia 0 na upena a m e na ia . E ia ka m ea i koe, 0 na kanaka aho loa i kaluu m oana , a m e ka lawa ia . Ua kaulana loa ia poe a h ik i i keia la , a he m au m oolelo no
ko lakou e wa iho nei i loko o keia lahui kanaka .
Rela ting to Am us em ents .
CHA PTER 1
OF THE K I LU
LONG shed is bu i lt w i th poles s tanding in row s in the manner of a s tockade It
is s ix ya rds and over in w i dth , and forty yards in length thatched w ith caneleaves and p i l i gras s on the outs ide.
gourd and cut about the m iddle [lengthw i se ] of the gourd .
The body of the kiln is a regular waterIt is worked to a good
fin ish and s potted on the outs i de l ike a N i ihau ca laba sh . The lam p to i l lum ina te then ight is m ade of ule i
1and uw iuw i .
2 certa in p lants wh ich grow on Hawa i i and in otherparts of this group .
The t im e for the perform ance Of the ki lu is from the even ing unt i l cock - crow . A t
sunris e it has ceased . Many peop le a ttend during its perform ance,com ing from all
a round , m en , wom en,ch i ldren , old wom en and old m en .
go to the kiln.
Here is the m ethod [of the perform ance ] .
lea v ing a vacant s pace between them ,not to be occup ied by the peop le .
of ulei3wood , the top s of wh ich a re decora ted w i th ch icken fea thers .
one s ide over the other is when the kiln s tri kes the pole .
When one is bea ten he m us t dance ; tha t is the p ena ltyDur ing the p rogres s of the gam e the kiln p layer chants as fol
reach ing forty the gam e is won .
O f the chant ing .
lOW S ‘
They dres s up nicelv and then
Two poles are p la ced on each s i de,The poles are
The w inn ing Of
One s trike counts five. Upon
Unaffab le is the lo ver o f the woods ,
The eyes look ing cros s ly at the m oani .4
A nd seeing the flowers , sm i les appear ;They are lean ing towards m oeawakeaMethinks tha t Ma l io6 is forgotten ,
Charm ed w i th the wreath flowers of Hao7
Puna is the repos i tory of the w inds ,Long guarded over by the Puulena ,
8
For a beloved one.
Greet ing.
Then he th rows the gourd , and i f the shot m is ses and does not touch the po le,the s corer rem arks '
M i s sed , m i s sed by a w ide m argin ;Kapakap aka ,
9tha t is not the po le.
’Uki (Dianella odora ta ) , a p i thy plant, flowers som e
wha t sweet—scented .
2
Uteiut t'i (Kndna Coolc iana ) . a fragrant p lant in leaf,or blos som , a s is its sm oke a l so in burn ing.
3Ulci (Os teom eles a
-
nthyllidifolia ) , a shrub of s tra ightgrow th, its wood of fine, hard gra in , furn i shing po les ,s p ears , etc.
‘A word used to des ignate the p erson or obj ect a im ed
r
Inclined towa rds a noon s leep .
M alio, des ig na t ing a p erson by hidden m ean ing.
THa o,a fine tree i R auwolfia sandz t'iclwns is ) , figurat i ve
of the obj ect i ve p erson in the gam e,m an or wom an.
8Nam e of a cold w ind ; hidden figurat i ve term for the
kilu gourd.
9The m ean ing i s not gi ven ,
but m ay be unders tood
as haka , careles s , blundering.
I 9 4 Fornander Collection of Hawai ian Folle- lore.
In case, howev er, the gourd s trikes the pole the s corer rec ite5 °
Hene uha ,
The edge rem a ins ,The edge rem a ins ;The day i s tum ultuous ,The day closes sad ly .
We have five down though.
A fter th is boas ting language by the Scorer, he ca l ls to the s corer of the others ide,
Take. The other s corer res ponds :“
Take,
”
( so and so— nam ing the person ) iscom ing .
” “
If the gourd fa l ls short w ithout touch ing the pole, the exclam a t ion wou ldbe :
“ Being a fra id Of the sp irits be excreted sudden ly .
” 1 1
If the kiln touches the polethe thrower s ays : “ Bring m e back m y com p an ion ,
thou des ired coconut Of Wa im u .
” 1 2
Tha t is the gourd tha t frequently h its the pole unt ilvictorious The s corer then s ays :“
There is one m ore inn ing and your fru i t w i l l be red in the sun
OF THE UM E .
The unzc. It is an a ttra ct ion of a m an and Of a wom an . Here is a des crip t ion of
it . A long p iece O f wood , four yards long , is adorned w i th ch icken fea thers . The woodis ca l led ban. The tone is perform ed a fter the ces sa t ion of the kilu,
becaus e the people a re s t i l l ga thered a t the tim e,
no one go ing away . A different officer is in cha rge.
The m an who perform s the tune is one who ha s an agreeable voi ce for chant ing . He
takes hold of the p iece of wood and goes through the as sem bly,search ing for a com ely
wom an and a com ely m an . When he has found these in his s ea rch,he chants °
R ed is Kalaeloa 1 3 w i th the dust st i rred by the w ind ,
Which concentrated at A puakalam aula .
A t s ight thereof I thought it [wa s ] KuleluaKa iolohia 1 6 beckons that we two return .
My com pan ions wep t at Kaana ,
Nearly enam ored of the p la ins of N iniwai .They were m y com p an ions at the s t i l l haunts of the b i rdsThe harbor ing b i rd O f the lau-kona com p an ionsSee ing the rod 1 7 the s leep objects ,M i stak ing m e for a st range m an
It i s I , from top to bottom } ?
A fter chant ing,the pole is brought in conta ct w ith the m an and the wom an
Subsequently the m an and the wom an r is e and go to a s leep ing p la ce. They rem a in fromeven ing to dayl ight . In th is enterta inm ent a husband , or a w i fe,
is los t to another. If
they love [each other ] they join together . In thes e days it would be m a rriage . In th is”The thighs rejo ice. E xp res s ion of m at ing in the gam e w i thout res tra intA teas ing, exul tant exp res s ion over an op ponent .
0 1’ j ea lousy.
Wa im a m ay be a p ersonage, or an obj ect . The ex
i
GOd 0 1’
goddes s Of 10V €~
p ress ions throughout are all figura t i ve. The lzau rod in the hand of the chanter.
“A cap e of Puna . A n a ssert ion of s teadfas t as surance.
A p lace in Kau.
A ni us einents . I 9 5
A ina hoi e pa ke k i lu i ka pahu, ala ila ,heluhelu waha aku ka helu a i °
Hene uha ,
Koe ke kae,
Koe ke kae
Kuehn ka la
Komo ino ino ka la ,
A l im a kaua i la lo la '
A pau keia olelo kaena a ka helu a i ala ila,kabea hou aku i ka helu a i O kekahi
aoao“ E lawe A pane m a i kela helu a i . E lawe ! E ia m a i o m ea ke hele aku la
A i hau le ke k i lu i waena m e ka pa Ole i ka p ahu, penei e pane a i Ua m akau i ke akuana kio koke. A ina e pa ke k i lu i ka pahu ,
ala ila, Olelo aku : Hoihoi ia m a i ko
’
u hoa
e ke ake niu O Wa im a .
’
Oia ke ki lu pa m au i ka p ahu a hik i i ka eo ana,ala ila
, pane aku
ka helu a i . Hookahi a i i koe,u laula ko hua i ka la
N O K A UM E .
Ka Um e . He m ea hOOp ili kane a hoop ili wahine E ia ke ano O ia m ea he laauloihi , na haku ia i ka hulu m oa , eha iw i lei ka loa . A he hau ka inoa 0 ka laau . O ka wa e
hana a i 0 ka um e,oia ka wa e p au a i o ke kilu ana ,
no ka m ea, e m au ana ka p aa ana 0 na
kanaka ia wa , aole e hoi kekahi m ea ,he luna okoa ia . O ke kanaka nana e um e
,he ka
naka lea ia i ke Oli , a nana e hopu ka laau a hele i loko 0 ka aha kanaka e hul i i ka wah inem a ika i a m e ke kanaka m a ika i .
A loaa keia m au m ea i kona nana ana , ala ila , Oli aku '
Ula Kalaeloa i ka lepo a ka m akan i ,Hoonuanua i A puakalam aula ,
Ike aku m anao ia’
u Kulelua ,
Hea m ai Ka iolohia , e ho i m aua
Uwe aku O'
u hoa i Kaana ,
A ne a loha ke kula O N iniwa i ,
O'
u hoa ia i ka la i a ka m anu e !
Maunawa wa le i ka hoa laukona a !
Ike ke laau aua ia e ka m oe,
E kuhi ana ia ’
u he kanaka e !
Owan okoa no m a i luna a la lo e !
A p au ke oli ana,ala ila
,hoop ili ka laau i ke kane a m e ka wah ine. M ahope o la i la ,
ku ke kane a .me ka wahine, hele i kah i e m oe a i . M a i ke ahiahi a ao ka m anawa e m oe
a i . I loko O ke ia lealea e l i lo a i ke kane a m e ka wah ine ia ha i . A ina e a loha,ala ila
,
hoao . I keia wa e m are ia . M e keia m ea , aole e huhu ke kane i kana wah ine, a pela
Fornander Collect ion of Hawai ian Folk—lore.
the husband is not offended w i th his w i fe, ne ither the w i fe w ith her husband . It is
m erely a m a tter of enjoym ent a t the t im e. Thus this m an keep s on his work of n ine upon allthe persons ins i de, both m en and wom en
Th is is not done, however, to those of hom ely fa ces in ap pearance ; on ly tothe good—look ing is the uni e trea ted
, and to them chants a re m ade ‘
Proud ly pa s ses the sun by Lehua ,
Whi le the confus ion of the gods becam e ca lmThe Unulau1 9 of Halalii rises
,
The Koo lau2 0 carries away a com p an ion ,
The agi le hies down to Lehua ,
The friends are separated by the w ind from be low ;
The i r affect ions , interna l ly hidden ,
[A re] exposed by the outpour ing tears ,D i scerned through weep ing.
Such i s a'
child com p an ion .
A fter th is chant ing these two ret ire together
It i s m i sty above through the clouds, w indy is the gap ;
V ibrat ing is the lehua , the b lossom o f the tree ;C lea v ing the oli ia [tree ] ripe w ith age ;
B lack are the rocks : b i tten by the de i ty? 1Scratched by the centra l m atron
“
of Puna,
Consum ing the halo, the lehua of Kauna
She unreasonab ly hates m y nam e.
A nd ass igns the rest ing p lace here .
Why shou ld she not be burdened ?R elease the m an to enter the rest .
A fter th is chanting then fol lowed som e m ore
A flam ed is Puna by the goddes s ,Undevelop ed is the ohia of Moeawakea
Look ing from the he ights of Halaaniani ,
The black rocks , l i ke waves , are gl isten ingSpark l ing is the sun of Kukalaula ,
When the w ide forest of M aukele is traveled overLove was im m uned , near ly caught by the res t ;
It had a lm ost arri ved '
When thi s '
one p as sed away .
Love p as ses accom pan ied by intense regret.
Thus the chant ing is cont inued unt i l day l ight, when all go to their respect ive
THE GAM E OF PU'
H E N EHE N E .
When the kilu and n ine [gam es ] are s et as i de and the kiln shed clea red , thenthe gam e of puhenchene
2 3is p layed . Here is an exp lanat ion Of it : Ten m en and
Nam es of w inds . fol low ing, all of which is figurat i ve language of hiddenLava flow of the volcano .
mean ing.
“ The goddes s Pe le.
' “Thi s gam e of hid ing the s tone was accom pan i ed2 2P e lica n - in a tn the rla m a ote lw a Flow a s a ls o the cha n t
W ltll m uch gam blmg'
1 9 8 Fornander Collect ion of Hawai ian Folk- lore.
ten wom en [are chosen ] , ten on one s ide and ten on the other ; they m us t,however. be
a l terna tely m en and wom en, unti l ten a re chosen , and the s am e on the other s ide. They
s it in two rows of ten ea ch . One covering cloth is p rovided for ten, and the sam e
for the other s ide . Then the eyes and bodies a re covered w ith the c loth . In tha t t im e
the one who held the s tone hides it on the person O f one of the ten . When the s tone is
concea led the faces a re exposed above the covering,then the other s ide s earches . Th is
is continued unt i l the gam e is won
THE S LED
Thi s is a long p iece of hewn board . The large boards are s ix ya rds long, and the
sm a l ler ones a re ,som e four and som e three ya rds . Two long boa rds a re la i d on edge.
Holes a re m ade on the s ides in the m anner as those of a ladder w ith sm a l l s t i cks between . The w idth from one boa rd to the other is n ine inches . The beads of the boardsare turned up l ike a p low ,
rubbed Over w ith kuku-i t i l l they shine and gl ide eas i ly . The
t im e for s ledd ing is m id - day and a fternoon , and the p la ce for s ledding is [down ] a
sm a l l s teep h i l l , l ike the south s ide of Punchbow l , looking towa rds Wa ikiki, and dug up
in r idge ways .
The length of a tra ck is one and one ha l f m i les ; som e two m i les . The d irt isla i d down n i cely and the track sp read over w ith gras s . When s l i d ing down the tra ck
,if
a m an ,he ha s to fas ten up his gird le securely, run back about f i ve fathom s d is tant
,and
then run forwa rd and lie down on the s led , slidding down , w ith his head to the front andeyes looking sharp ly . If he is not watch fu l , or his foot touches the ground , he would bethrown off the tra ck , bru is ing his body w i th rocks or other th ings . If a wom an is to
s l ide down ,she securely t ies the loin - cloth around her wa is t , leaving the body bare
,w ith
out c loth ingTHE RUNNER
He is a m an sw i ft in runn ing, l ike a horse. Here is an exam p le : Two m en run a t
the s am e t im e, and if one bea ts the other , and th is s am e m an cont inues on and defeats a
second m an,then he is acknow ledged to be a runner . Th i s is wha t he does : he runs
s tead i ly all day unt i l the m iddle of the n i ght and cont inues thus unt i l the legs a re
s tretched and supp le ,then he wagers .
Two runners then ra ce. Propert ies on both s ides are wagered [to ] run w i thout cea s ing ; the p ries ts perform thei r auguries , w ith p igs , ch ickens and red fi sh. The
w inn ing goa l is arranged beforehand (as for ins tance ) , from the ha rbor of Kou to the
h i l l of Leahi in d is tance, that being the‘
w inn ing pos t . That is where the runners race,w i th four a ttendants , two on each s ide, who are ca l led puhi .
When near the w inn ing pos t , about f i fty fathom s between it and the runners , thatp la ce is res tr i cted to the runners only , they rac ing t i l l they rea ch the w inn ing pos t . If
one gra sp s the bottom of the'
s take and the other the top ,then it is even , and no race.
But i f the s take is reached by one and not by the other,it is won ; then the crowd
roa rs, p ropert ies go to one s ide
,som e
'
being left des t i tute. A runner is sa id to be
sw i fter than a horse [and ] can c ircle Oahu in one day.
A ni us em ents . 9 9
aoao,he kane nae
,a he wah ine
,a pela a p an he um i
, a pela kekahi aoao. O ka nohoana
,elua la ina ,
he um i m a ka la ina hookahi . Hookahi kapa 0 na m ea he um i, pela
kekahi aoao .
‘
A la ila,
‘
uhi ka m aka m e ke k ino i ke kapa . Ia wa,huna ka m ea ia ia ka
pohaku,i loko [o kekahi ] 0 na kino he um i , e huna a i . A na lo ka pohaku , ala ila ,
boikem a i na m aka m aluna o ke kap a i uhi ia , ala ila ,
im i kekahi aoao, pela e hana a i a hik i i ka6 0 ana
K A HBEHOLUA
He papa ia i ka la i ia a loihi . Eouo iw i le i ka 10a 0 ka papa nui . O ka papa li ili i
iho, eha iw i lei kekahi , a ekolu iw i lei kekahi E lua pap a loihi , ua kukulu aoao ia . M a
ka aoao ka puka e hou a i e l ike m e ke alapn ke ano,he laau liili i m awaena . O ke akea
m a i kekahi papa a kekahi papa ,eiwa in iba ke akca . Ua hoop i i ia m a i o m ua 0 na papa , e
l ike m e ka oo pa lau , ua ham o ia a hinuhinu i ke kuku i , a pahee wa le no. O ka wa e
holo a i o ke awakea a m e ka aui la ana, o kah i e holO a i , he puu ,
he wah i palipali e l ikem e ka hul i hem a O Puowa ina , e nana ana ia Wa ik ik i . Ua kohi ia a awaawaa .
O ka loa o kekahi“
holua”
,hookahi m i le m e ka hapa , elua m i le kekahi . Ua
hoonoho ia ka lepo a m a ika i , hali ili i ia i ka m auu a paa ka holna . I ka wa e holo a i i luna0 ka
“ holna ,
”ina he kane, hum e ka m a lo a p aa , ala ila holoho
' lo el im a p aha anana ke kaa
wa le. Ia wa ,holo m a i a m oe i luna 0 ka
“
holua ala ila , holo,im ua ke poo m e na m aka e
nana pono a i . Ina e ha la ka nana ana , a p a paha ka wawae i la lo, a-la i la ,
hu i kula , eha ke
k ino i ka pohaku a m e na m ea e ae . Ina he wah ine ka m ea holo,kakua i ka pau a paa
m a ke kikala , wa iho wa le no ke kino aohe kapa .
K E K UR I N I
He kanaka m am a ia i ka holo m e he lio la . E ia ke ano ,elua kanaka e holo i ka wa
hookahi , a ina e puka m am ua o kekahi kanaka ,a pela aku a h iki i ka elua o kanaka
, e eO
i keia kanaka hookahi , ala ila ,lawe ia ia i kukini . Penei e hana a i : E holo m au ia i ka la
a po,a h ik i i ke kau o ke aum oe 0 ka po p ela no e hana m au a i a lele ka ulu oka wawae
,
a m am a,ala ila p i l i .
Ia wa ,heihei na kuk ini elua . P i l i na wa iwa i
'
o na aoao elua,holo m e ka hoom aha
ole,hoom anam ana na kahuna ,
he puaa ,he m oa ,
he ia ula . Pela e hana a i,ua kuku lu ia ka
pahu eo m am ua , 0 ka hoohalike ana m a i ke awa O Kou a ka puu O Leahi ke akca ,i la i la ka
pahu eo. O kah i ia e holo a i na kukin i m e na uka l i eha , elua kanaka o kekahi aoao, elua
o kekahi aoao ; ua kapa ia he puh i .A kokoke i ka pahu eo,
he kanalim a anana ka loa m a waena e -na kuk ini a m e
ka pahu eo ,ala ila
,kapu ia Wahi , 0 na kukin i wa le no ke holo aku a hOpu i ka pahu eo.
Ina e hopu kekahi i ke kum u 0 ka pahu,a O kekahi hoi m a luna 0 ka pahu ,
ala ila pa iwale,
aohe eo. A ka,ina e l i lo ka pahu i kekahi , a loaa ole i kekahi , ala ila ,
eO , uwa ka p ihe, pau
ka wa iwa i i kekahi aoao ,nele kekahi poe. Ua Olelo ia ke kukin i , he m am a
-i Oi m am ua 0 ka
lio. E pun i Oahu i ka la hookahi .
PA HE E .
A p iece Of wood is m ade out of kaa ie, ulei , o’
a,nzam ane , kanila , or ulz iuli i .
Som e s pea rs a re a fa thom and a ha l f long,som e four and one- ha l f feet
som e a ya rd , and so on . The tracks where the gam e is p layed a re roughly form ed,
som e being forty fa thom s long , others two t im es forty fathom s . For a very powerfulm an a tra ck five t im es forty fa thom s long is neces s ary . Ten counts a re requ ired tow in . Goods are alllos t . The bett ing som et im es is cont inued until the girdle a t the wa is tis los t a lso,
and the loser s tands s tark naked ; then the gam e cea ses .
OLOHU
A yel low s tone, square—hewn ,rounded l ike a shot, but w ithout corners on the
edges . A course two t im es forty fa thom s is requ ired to p lay The bes t course,however, is the one a t Koha la ,
Hawa i i,ca l led Hinakahua . That is the m os t noted course
to th is daySWI NG I NG
A rope e igh t fa thom s long , som et im es ten fa thom s and over , is fas tened to a coconut tree. It m akes a long h igh sw ing .
2 6
A t the tim e of sw inging,the person sw inging,
either m an or wom an ,is decently a p pa rel led . Two persons pu l l the sw ing . When the
sw ing has os c i l la ted h igh the r ider chants to m ake the sw inging m ore enjoyable. The
owner of the sw ing has s t ipulated that a chant m us t be sung during the sw inging . Th isis the m anner of chant ing :
A t Kau la , the border of Koo lau ;Sep a rated is the Koo lau, sep arated is p recip itous Hi loThe Hoolua and the M oae ar i se,The M oae which p low s the sea and m akes it bi l lowyThe sea is b i l lowy and bo i sterous by the w ind ,The b i l lows are tem pestuous , the wa ves be ing act i ve ,
Maj est ica l ly s tands the sun reflected through the sea - sp ray ;- The sea - sp ray which mOun-ts the cl i ffs of Okalakala ,
The ends O f the tem pes t .
The food of l i fe i s saved by the w ind ,
The uhu O f Hanala ilai is caught in the ca lmThe tree- be l ted cl i ff s of Kealakehe kowea
A re frowned upon by the breeze,In t im e break ing the crest thereof .
A fter th is chant ing the ass em bly is quiet, not a m urm ur being heard , then anotherchant is s ung
Ha ilim a , a m ea sure of length not now used.
2 5Olohu , nam e of a gam e, as a l so the stone w i th which
it was p layed on Oahu and on Maui . On other i s l andsthe s tone . wa s term ed ulu and the gam e wa s ca l ledm a i/ea . The p o int of the gam e wa s to -ro l l the stone
the greates t d i stance on a p rep a red course . Em erson,
in his notes on thi s gam e in Ma lo'
s Ant i qu it ies , sug
gests tha t the old t im e use of im m ature breadfrui t ,gave its nam e, ulu , to the s tone des igned for the specia lpurpose .
“
The Hawa i i an sw ing was a s ingle rope of p la itedv ine, not the loop sw ing w ith which all are fam i l ia r.
Its nam e, kowali,i s from the runn ing v ine koa-Ii (Ipo
m ea tuberculota ) which furn i shed a conven ient and
s trong cordage by the bra id ing together of severa lstrands . The sw inging was not done by p ushing. but bytwo persons in op pos i te d irect ions pul l ing a l terna te lyon ropes a ffi xed to the cross p iece s eat of the sw ing.
2 02 Fornander Collect ion of Hawa i ian Folk- lore
Wounded is Wa im ea by the p iercing w indWhich penetrates the p ath of the K ipuupuu.
The bud of the purp le oha-i i s droop ing ;j ea lous and gr ieved is the flower of the koa-ia ;
Pa ined is the woods of Wa i ka ;O Lo ve !Wa i ka loves m e as a lo ver ;Li ke unto a lover is the f lower O f Koo lau ;It is the flower in the woods of MabeleThe woods is a p lace for journey ingThe w i ld pili gras s has its abode in the forests ,
Li fe is but a s im p le round at Kahua
O Love ! Lo ve it wa s which cam e to m e ;
Whi ther has it vanished PO Love ! Farewel l .
A fter the sw inging and the chant ing everybody s i ts down to a fea s t , a fter wh i chthey alldisperse.
CHA PTER II
BOX I NG .
It m eans two s trong m en fighting by s tr ik ing a t each other w ith the fis ts The
m an who is not knocked down in this way rules the box ing field . The m os t noted Ofthes e boxing fields in th is kingdom was Hinakahua ,
in Kapaau ,Kohala , Hawa i i . It
was fam ous on account of the ch iefs l iving there and the thronging of the peop lethereto ; a lso on a ccount of its fa ir cl im ate and its centra l loca t ion in Kohala . On th isfield handsom e m en and handsom e wom en were to be seen .
The season of the boxing tournam ents was from the beginn ing of the firs t m onthOf the year, wh ich is Welehuin the Hawa i ian ca lenda r.
~
A bout this t im e them akali i /t i
god took its cus tom ary journey . Here is an exp lanat ion of the words regard ing thatm atter. Count from the fi rs t day of Welehu to the very las t day
TH E M ONTH OF WE LE HU .
The new yea r’s sport ing fes t i v it ies attended the v i s ion of the m onth, as thi s l i st shows but three Ku
p rocess ion of gods a t the ta x ga thering tours . Ma lo days , wherea s there were four, a s w ith the Ole days .
s tates thi s s ea son began in Ikuwa (October ) , not Wele The thi rty days of the ca lenda r a re m ade up by add
hu (Novem ber ) . ing Hoaka. Muku be ing the last day of the m onth w ith2‘Thi s does not agree w ith the genera l ly accep ted di
all Hawa i ians .
Des crip tive change.
S lender ap pearance of the new m oon
R efers to the - shadowy ci rclet on the up p er
The m oon ri ses higher.
La rger than Kukahi .The m oon at its highes t .
The m oon becom es la rger in s i ze .
The m oon in its d i st inctnes s .Nearing its ful lnes s .
Moon loses its ho l lownes s .
Corners of the m oon a re ex t inct.
Com m ences to be round .
The m oon i s com p lete ly round .
A ni us ei nents . 2 03
Ho le Wa im ea i ka ihe a ka m akan i ,Komo i na ’
la a ke K ipuupuu ,
Ho lu ka m aka 0 ka Oha i Ou l i ,N inian eha ka pua o ke Koa ie
E ha i ke anu ka nahele 0 Wa ikae e !
E a loha e ! a loha Wa i ka ia '
u m e he ipo la ,
M e he ipo la ka m akalena o ke Koo lau ,
Ka pua i ka nahele O M alule ia ,
He wahi hele no ka nahelehele ,
Hihiu p i l i noho i ka nahelehele,
O ka noho wa le iho no ia Kahua e !
E a loha e ! O ke a loha kai hi k i m a i i o ’
u nei ,
M ahea la ia i na lo iho nei e !
E a loha e ! a loha .
A pau ka lele ana a m e ke oli , ala ila ,ahaa ina na m ea a pau loa , a m ahope O la i la
,
hookuu
MOKUN A H
K A M OKOM OKO .
He m au kanaka ika ika elua ke ano, e hakaka ana m e ke kui aku kui m a i , m e na
punpun l im a . O ka m ea h ina ole O laua m a keia hana ana, l i lo nona ke kahua m oko
m oko . O ke kahua kaulana loa m a keia aupun i , O ia no 0 Hinakahua m a Kapaau,Koha la
,
Hawa i i , na kaulana ia no ka noho ana 0 na’l i i i la i la a m e ka p iha i ka lehulehu ; no ka
m a ika i a m e ke kaa i ka hapalua pono O Koha la . M a ia kahua e ike ia a i ke kanaka ui , a
m e ka wah ine ui .O ka m anawa e m okom oko a i , O ia ka hoom aka ana 0 ka m a lam a m ua 0 ka m akah ik i
O Welehu ia m a lam a m a ka helu Hawa i i O ka wa ia e hele a i ke ’
kua m akah ik i . Peneie m aopopo a i ka olelo m ala ila . E helu m a i ka la m ua oWelehu a ka la hope loa
WE LE HU K A M ALAM A
A no Kuhikuhi
Pua hilohilo ka m ahina .
O ia ke aka poepoe m aluna .
Ka p ii ana ae 0 ka m ahina .
O ia ka oi ae m aluna o Kukahi
O ia ke kiekie 10a 0 ka m ahina .
O ia ka nui ana ae o ke kino 0 ka m ahina .
Ke akaka loa ana ae O ke kino m ahinaHe kokoke ana e p iha ka m ahina .
Pau ka hakahaka 0 ka m ahina .Na lo na kihi 0 ka m ahina .
Hoom aka e poepoe.Poepoe pun i ka m ahina .
2 04 Fornander Collection of Hawa i ian Folk—lore.
Let us ta lk about th is day so tha t it m ay be m ade p la in . A t Hikapoloa “ as the
tem p le where the m akahiki god was p res en ed , on com ing up from M ookini . It was a
large temp le in the low lands of tha t nam e, in the ahupua a Of Puuepa ,Koha la
, Ha
wa i i . A t Hikapoloa two gods were set up . The gu l ch rem a ins to th is day. Therewere two gods , a wooden and fea ther god . The feather god goes m ounta inward a longthe cl i ffs ; the wooden god goes on the ins i de.
2 9
The day that the gods went out wa s sacred ; no fires were l ighted,no cultiva t
ing,no fi sh ing , and no other work was done. Merrym aking, p ri de dem ons trat ions and
going to Hinakahua to w itnes s the boxing were the occupat ions of the day. The m akah ik i god led the p rocess ion , the peop le fol low ing beh ind m aking m erry
,boxing a long t i l l
they reached Hinakahua . When two m en s tood up to box , i f one fel l there were loudcheerings and huzzas . Then the voi ces O f der is ion p roceeded from one s ide aga ins tthe other, the blows had been del i vered w ith great force and s truck the nose, the eyes ,the ch in ; dis coloring the eye, d is locat ing the nos e and dis joint ing the jaw . Th is wasthe way they jeered at the defeated s ide : “
E a t the m anure of your ch icken ; the boa r isbit ing ; wa it , wa it, let the m an iac fin ish eat ing ; li ena l li ena l roared the crowd . Thus itcont inued t i l l sunset when everybody ret ired to his p lace.
The god j ourneys .
The god journeys unt i l it reaches Pololu and s top s
The god rep a irs to Mookini .
S t i l l box ing.
The long god com es from Kona
The long god arri ves at the barren seashore
The long god reaches Koha la .
THE LONG GOD .
Thi s wa s the deity wh ich m ade the c ircu it of the is land of Hawa i i to com p let ion .
The body was of laau -ila wood , three fathom s long . A cros s [p iece ] was affixed aboutits m iddle , and on the topm os t end was fa s tened an i vory [ornam ent ] w ith a girdle c loth
Whenever th is deity m ade the c ircu it that was the t im e thatIf the p roducts of
If the deity is de
about s ix yards in length .
the peop le pa id their w ith goods , sw ine, cloths , fea thers .
the land was sm a l l the deity was disp leased and refused to go on.
Ins ide and outs ide were the term s indicat ing ea s t
and wes t, in Koha la . The wooden or short god was
carr ied ea stward t i l l it reached the border of the dis
tr iet, whence it returned . The feather god referred to
was doubt les s the long god, Lono , w ith fea ther wrea ths
decora t ing the banner cros s s t ick .30Thi s was Lono. the m akahiki god, a ca rved im age
of sm a l l s i ze surm ount ing a long j oint - shaped pole,
near the head of which was a decorated cros s st ickcarrying a hapa banner.
“ Tri butes in the way of annua l taxes , which were col
lected by the leonohileis of a d i str ict from the peop lewere depos ited at the border o f each ahupuaa beforehand a long the route of the god s j ourney, and am p leto sat i s fy the de ity ( through it s leahus ) so as to cause
no delay, on p a in of severe p ena lty on all p art ies con
cerned.
The m oon com m ences to d i sorgan i zeThe m oon is s tranded on thi s n ightThe m akahik i god is p rep ared.
The gi rd le for the de ity is bea tenSm a l l de i t ies are all decorated.
Decorat ion of the fea ther god .
Decorat ing the wooden idol .Serv ices of the feather god.
S erv ices of the wooden deity.
E ach m an holds serv ices to the dei tyThe deity is out on the p ubl ic highway.
2 06 Fornander Collection of Hawa iian Folk- lore.
layed t i l l the clos e of the day,tha t land is d is pos ses sed and the overseersh ip discontin
ued . Thus [the god ] continues t i l l the c ircu it Of the is land is com p lete.
BATH I N G BY J UM P I NG .
It is a high p rec ip i ce where a m an jum p s from . If the m an m akes a ski l l fulea ) ouc 1 in O
'
i e w e c , w c
“
w"
l 1 t lgtl a t r toes firs t i t IS ca l led h i ch m eans 1 thout 5 flash "3 2
K I TE FLY I NG .
Kapa m akes good m a teria l for the body of a flying“ k ite, w i th than for its cros s
s t i cks . The k ite is a fathom long and four and a"ha l f feet in w idth . Twenty t im es
forty fa thom s of cord are used , the ta i l being fi fteen fa thom s long . To s tart it two m en
a re requ ired to hold it , w ith a wooden s take. When the kite fl ies it is los t s i ght of in thesky and wet by the m is t f” the fram e is not sO . If the cord breaks the kite drop s into the8 6 21 .
SUR F—R ID I N G .
A long board is hewn from the Zt’ili t t'ili wood , four fa thom s long, som e three,
and sO on down to one fa thom ; the w idth is one ya rd . Here a re the nam es of the
boards and the surfs '
The board is ala ia , three va rds long . The surf is hakala,a curl ing wave
,ter
rible,death—dea l ing .
The board is 010 , s ix yards long. The surf is opuu, a non—breaking wave,
som eth ing l ike ca lm nes s .
If there is no surf , invoke s eaward in the fol low ing m anner :
A r i se, ari se ye great surfs from Kab i k i ,The powerfu l cur l ing wa ves .
A ri se w ith the pohuehue, 3 8Wel l up ,
long raging surf .
When the surf ris es and breaks lay the board on . The m an has two p laces to s l idein the surf , the foam , wh ich .is w ithin the curl , or the end
,wh ich is outs ide the curl .
”
The acm e of ski l l in leap ing into the water, w i thHawa i ians , regard les s of he ight , wa s to enter the water
feet fi rs t, w i th the least agitat ion of the wa ter. TheTahi t ians ' enjoym ent Of the sport was the reverse, forthey del ight to create the greates t sp lash. to aecom
plish which they double the ir feet under them inj um p ing from a height , so a s to p lum p into the water
w i th the grea tes t p os s i b le com m ot ion. D i v ing headfi rs tinto the water is s eldom if ever p ract iced by ei ther race .
3 3The Hawa i ian kite i s s ix - s ided in shape, the horiz ontal s t ick of the fram e cros s ing a l i tt le above the
m idd le, m aking the up p er port ion shorter than thelower. Kapa ki tes of early days , wet‘
by m oi sture in
the clouds , becam e ragged and torn.
3 4Whi le wiliw ili m ay be the p referred wood for surfboards , on account of its l ightnes s , koa and b readfruitboa rds a re a l so in com m on us e.
'
A la ia is the nam e gi ven to a sm all , thin, surf boa rd.
Olo was the la rge , thick, wiliwili surf boa rd .
Opuu, the bl ind-b reaker character .Of surf p revalent dur ing ca lm p eriods .
.
ssHawa i ians had two m ethods of surf coax ing dur
ing . ca lm weather, the genera l m ethod be ing for a
sw im m ing p a rty to take s evera l s trands of the sea—convol vulus v ine, and sw inging it around the head lash i tdown un i tedly upon the wa ter unt i l the des ired undulat ing waves were obta ined , a t the sam e t im e chant ingfor a resp ons e to thei r effort . (Hawa iian A nnual,
Surf r id ing ha s a w ider range of sport than
shown above, for canoe surfing is a lso very genera l lyp ract iced, and occas iona l ly body surfing. Thi s requ iress trong, expert sw im m ers to atta in sufl‘icient m om entum
to ride in on the surf w i thout a boa rd or other sup port .
Thi s, term ed haha. nalu, is s t i l l p ract iced.
A m us em ents . 2 07
ka wa iwa i 0 ka a ina , hoohalahala ke akua , aole e hele. Ina e ka l i ke akua a ha la ka la ,
ala ila , hem o ia a ina , pau ka noho konoh iki ana, pela no e hele a i a pau ka m oku
K A LELE KAWA
He p a l i k iekie ia kahi e lele a i ke kanaka . Ina opu ka lele ana O ke kanaka a ku
ka nuku o m ua,ala ila
,he iom o ia Ke ano o ia hua olelo, aobe pane ka i
K A HOOLE LE LUPEHe kapa ka lupe lele, he lako ,
he hau ka laau ,he anana ka loa , he m uku ka lau la ,
he iwakalua kanaba anana ka loa o ke'
aho,he um ikum am alim a anana ka 10a 0 ke kaka i
apola . I ka wa e hoolele a i , elua kanaka e paa a i m e ka pahu laau I ka lele ana 0
ka lupe, ua nalowale i ka lewa ,na pulu i ka ua awa ,
a koe 0 na laau . Ina e m oku,
haule i ka m oana loa
K A H E E N A LU
He papa loihi ia i ka la i ia ,he w i l iw i l i ka laau Eha anana ka loa
,ekolu keka
hi, pela a h ik i i ke anana hookahi,he iw i lei ka laula . E ia na inoa 0 na p apa a m e ka
na luHe a la ia ka papa (ekolu iw i le i ka loa ) . He kaka la ka na lu — he na lu poi , he
aaka ,he m ake
He olo ka papa (eono iw i lei ka loa ) He Opun ka na lu ,he na lu poi ole, he alaneo
ke ano
Ina aobe na lu, ala ila ,kahea aku i ka i , penei e hea a i
Ku m a i ! Ku m a i ! Ka na lu nui m a i Kab i k i m ai
A lo poi pu l Ku m a i ka pohuehue ,
Hu l Ka ikoo loa
I ke ku ana 0 ka na lu a ha i , ala ila , hoom oe ka papa , elua wah i a ke kanaka e holoa i i ka na lu. O ka hua m a loko ia 0 ka na lu, 0 ka la la m awaho ia 0 ka na lu .
2 08 Fornander Collect ion of Hawai ian Folk—loreDAN CI NG .
Laka ,the god of danc ing , is the god of all dancers . Laka is a powerfu l god
Here is the des crip t ion : The body is Of herb leaves , such as hala/J epe, 39
an herb l ike theieie;
40
a lso allherb leaves of the fores t , the i na -ile,4 1the ginger
,the fern
,the lei
4 2 leaves,the
ili ina wrea th . Laka ha s an a lta r, a wooden p la tform whereon everyth ingis p la ced . It
is a p la ce where the danc ing—m a sters and pup i ls worshiped . Th is is the way to p raybefore the a l tar :
O Laka ! Here is food .
O Laka ! Who has sw ine ,food , fi sh
O Laka ! Who ha s rich-es and all things .
Breas t—s lapp ing dance. The m ean ing is th is : S lapp ing is m ade on the breas twhi le the hands are m ovm g,
and the body in an undu lat ing m otionCa labash dance. It is a dance w ith a ca labash a ccom pan im ent . Here is an ex
p lanat ion : A long ca labash is furn ished , s im i la r to a koheo, on ly the form er has a neckand a round Open ing on top , w i th a s tring on its s ide. One teacher and two pup i ls are
the perform ers,and so on to ten or m ore, w ith about s ix or seven or m ore subs t itutes .
Drum dance. The drum is m ade - of coconut [wood ] covered on top w ith sharkskin ; a coconut shel l is a lso us ed . The drum is held in one hand and the coconut shel lin the other, the la tter hav ing been p la ited w ith cords , the open ing covered w ith kala(fi sh) skin .
l
Here is the m ode of danc ing. F irs t , the pup i l is dres sed w ith a loin—cloth ,which m akes her look chubby ; a w rea th res ts on the head , and c lasp s are fa s tened at
the angles . Dog teeth and hog teeth ( ca l led h-nlili )“
enc irc le the hands , w ith ivory at
the neck . The pup i l then s ings as she appears before the teacher and the subs titutes
Fond fee l ings ar i se for the fr iends of the low lands ,Com pan ions in the upper wood lands of Puna ,
Som e report o f Kauakahi’
s rage
A t the absence of m a le fr iends on the n ight of inv i tationMany are the offsp ring of Kauahoa
,
Many are the reports of chiefess Piikea ;The gar land of the b irds down at Ha lu la ,
Soaring in the face of the cl i ff KahakeaKa lan i works on the ornam ented board ,
Ornam ented indeed ! Put away for a m om ent the board o f
chief
The high sea , the clouded sea ,
The curl ing sea that cam e on the month
O f the sum m er, the m onth o f Hinaakukele,The loose sea , a wa ve of Kane,
The bo i sterous wa ve, the bo i sterous t ide,The ebb- t ide, the rap id current , the strong
- suck ing current,
The transp arent sea , the sea which revea l s the bottom .
Halapepe (Draco-eh a ant'
ea) . veniently from coconut log sections,the p i thy nature
1 F i 'e cinetia a rnotti of its core lend ing i ts el f m ore read i ly to hol low ing,eze ywhether by firing or adze—chi p p ing t i l l reaching the hard
“
M y ?” (A ly'f m olwaefonin is ) .
surface wood . These hula. drum s were about two feet“
I“ (COTdWW e’ term i nali s ) . in he ight, a s the p erform er used them whi le in a s itt ingIlim a (S ida of severa l species ) . or kneel ing p os i t ion, tap p ing W i th the open hand on the
“The drum s here referred to were m ade m ost conshark - sk in head , as i t s tood on the ground bes ide him .
2 1 0 Fornander Collect ion of Hawa i ian Falls - lore.
KO N A N E ( CHECK ER S )
Two kinds of pebbles are us ed in the gam e of kouane . whi te pebbles and blackpebbles . Twelve pebbles cover the w idth , and fi fteen pebbles the length of the checkerboa rd , and the num ber Of pebbles used are one hundred and eighty '
som e boa rds a re
la rger and m ore pebbles a re used . The fi rs t pebble to be p laced i s paoa ,thus :
F irs t pebble. Three paoas , the sacrifice paoa , whi ch is one,and two paoas wh ich
a re not s acrifi ces . Th is one pebble'
has severa l ap pella tions z Kalan im oku, Ka ikilani ,
Pilikuk ikap iliahuula ,P ilikahili , seven nam es and m oves by th is s am e s tone
From t he firs t pebble to the seventh , in the seventh of the p ebbles a re s evera lnam es and m oves , and m ay be unders tood from the fol low ing : To one pebble there are
twelve appel lat ives and m oves . These are the nam es : Kam ooinanea,Honu
,Kaniupn ,
Panaewa ,Hua , Kahikum anam ana
, Naku ,Haunakahi
,Ka ikilani
,Kan ium oe, Ka lapana ,
Paoa .
The th ird pebble has two a ppel la t i ves and two m oves , Hawa i iloa , E leeleualan i
The fol low ing is p ronounced during the gam e*
That i s won ; thi s i s on the run ;
The sp ace is long ; the top is fa l l ing :
B lack is ind i st inct ; the whi tes ha ve wonHere is the
i
interp retation : The kui is the pebble wh ich is m oved forward and
ba ckward and from a corner to the m idd le Of the board .
The holo is the jum p m ade over two or three pebbles , and so on .
Vacancy is the d is tance of a pebble on the other s ide from the head Of the boa rd .
Pebbles in l ine m ean that the edges and m idd le are p retty wel l gua rded , l ike a ti a r
row headland in a ppea rance.
Hapala lea ele , the defea t of the black by the wh ite.
N a kc kea‘
ka a i,is the defea t of the black p ebbles bv the wh ite
CAT’S CRADLE .
A s tring one fa thom long is requ ired . The two hands a re em p loyed ,but a t firs t
four fingers , two of the r i ght hand and two of the left on ly are engaged . In case theten fingers are all em p loyed the teeth a re requ ired in bit ing . There a re m any cradles ,
and their nam e chants to be recounted , and it is fu l l of m errim ent to hear them rec ited .
Lands and peop le a re m ent ioned in the chants wh ich a ccom pany the p lay . KuehOOp i
oekala is one of the m os t renowned , its“
rep resenta t ion bv the s tring is l ike a turtle inappea rance. It ha s a chant , as fol lows
4'
It i s notable that s evera l features in the gam e of
honune ident i fy it w i th Lonoikam akahik i and his w i feKa ik ilan i , to keep fresh the trad it ion of thei r quarrelduring a lsam i ne contes t . For ins tance : Ka ikilan i
'
s
nam e occurs tw ice in the nam es of p ebbles and m oves :the nam es and m oves of the thi rd p ebble a re those of
Lono'
s roya l ins ign ia on his tour of the i s lands , and the
gam e chant is the sam e'
a s sung by Ka ikilani to d i vert
her husband'
s a ttent ion from the chant of her lover on
the clifi’
above them . A num ber of other ce lebrit iesare im m orta l i zed in l ike m anner, v i z : Kam oo inanea , thel i za rd grandm other of A ukelenuia iku ; Panaewa , the ev i lgod who essayed to thwa rt Hi iaka and com panion in
carrying out Pele'
s m i s s ion , and Hua , the king whose
w icked deeds brought fam ine on the land so tha t“
hisbones bleached in the sun .
"
A m us em ents .
N O K E KO N A N E
Elua ano i l i i l i o ke konane. He i l i i l i keokeo,he i l i i l i eleele. He um i—kum am alua
i l i i l i ke akea 0 ka papa , a he um i—kum am alim a ka loa , 0 ka nui 0 na i l i i l i,hookahi haneri
kanawalu a he oi aku kekahi papa he nui na i l i i l i . O ka i l i i l i m ua o ke kau ana . O
paoa ia i l i i l i , penei :I l i i l i m ua . E kolu p aoa . Paoa ha i , hookahi ia , elua paoa ha i ole. He nui na
inoa o ia i l i i l i hookahi : Kalan im oku,Ka ik ilan i , Pilikukikap iliahuula ,
Pilikahili, ahiku
inoa a m e na hahau ana ia i l i i l i hookahiM a i ka i l i i l i akah i a ka i l i i l i ahiku ,
i loko 0 ka h iku 0 na i l i i l i,he nui loa na inoa
a m e na hahau ana, penei e -
m aopopo a i . Hookahi i l i i l i , he um i—kum am alua inoa a m e
na papa bahau,eia na inoa : Kam ooinanea , Honu
,l
'
x an iup i i , Panaewa ,Hua
,Kahiku
m anam ana , Naku ,Haunakahi
,Ka ikilan i
,Kanium oe
,Ka lapana ,
Paoa .
I ke kolu 0 ka i l i i l i,elua inoa , a elua hauna i l i i l i . Hawa i iloa
, E leeleualani
Penei ka hana i loko O ke kouane ana°
Penei ke ano : Ke ku i O ia ka i l i i l i e’
hoi ana im na a i hope, 0 ka papa i l i i l i m a i
ke kih i a wach aKa holo . O ia ka holo ana 0 ka i l i i l i m aluna 0 na i l i i l i elua a ekolu paha , a pela
aku no
Kawa . Oia ke kaawale akea ana 0 ka i l i i l i m a kekahi aoao, a m e ke poo paha0 ka papa kouane
N iole. O ia ka wa iho la lan i ana 0 ka pae i l i i l i m a ke kih i a m a wa ch a ik i ihoM e he lae kahaka i oololi la ,
ke nana iho
.Hapala ka ele . O ia ka m ake ana 0 ka i l i i l i eleele i ka i l i i l i keokeoN a ke kea ka a i . O ia ka m ake ana i ka i l i i l i keokeo 0 ka i l i i l i eleele
N o KA H E I
Hookahi anana ka 10a 0 ke kaula , elua l im a e hana a i,eha m anam ana l im a
m am ua , elua 0 ka akau , elua 0 ka hem a . A pau loa na m amam ana he um i , ala ila , aaki
ka n iho. He nu i na hei a m e na inoa e hana a i,a he lealea loa ka heluhelu ana ; a na
kom o ka a ina ,a m e ke kanaka i loko 0 ka hei ana . E ia kekahi hei kanlana ,
o KuehOO
p ioekala , o kona ki i m a ke kaula , ua l ike ia m e ka honu ,ke nana iho. He m ele kona
penei
2 1 2 Fornandc-
r Collect ion . of Hawa i ian Folle - lorc
A r i se and defeat_the sun ;
The sun at the fie ld of A huena ,
A nd enter the ca lm of Ka i lua .
Kona With the sam e set,m aking only a s l ight change it becom es Kona , whose
rep resenta tion is l ike a s p ider :
That is Kona of the ca lm sea ,
Which em braces the l im i ts o f Kapulau
The no is s inging -
at Wa iulaula ,
A t the p a th wh ich there l iesThat m an m ay trave l on .
L i ke a new ly bui lt sh ip is its rep resentat ion . It a lso has a chant :
Great Kau, stormy back ,S tand ing a lone ; oderous w i th d irt ;The hoae fl ies away , the odor rem a ins
Puna Its rep res entat ion is l ike that Of a house in appearance, and has a chant
That i s Puna of the creep ing sea ,
Which groans in the p andanus grove ;[t is the sea of Puna at Keaau .
Hi lo Its rep resenta t ion is l ike tha t of a four—fingered m eshed net It has a
chantThat 1 8 HllO of the fi re- quenching ra in,
The unending ra in o f Hi lo
Ham akua is rep resented as a lounge, and has a chant :
That is Ham akua
O f'
the p recip ice—o i the steep p ath ;
The hand is ho ld ing the rope ,
The teeth are reta in ing the gourdA t the cli ff s of Koholalele .
Wa ip io and Wa im anu . Their rep resentat ion on the ca t’s crad le is l ike the p la insof Kam aom ao,
on Maui , ly ing desola te w ith the two hands up
Koha la . It is rep resented as a level fla t , l ike Nuuanu s treet from Kaopuaua to
M aeinae. It has a chantSm a l l Koha la ; great Koha la :Koha la of the apaapaa ra in .
The com p an ion o f Kalahik iola ;
The hi l l s which rem a in in the uplands ;
On ly the p eop le wander awayP i l i and Kalahikiola , a desolate land between , a h i l l on each s ideKin ikuapuu is another cradle wh ich a ctua l ly rep res ents a hunchba ck It has a
chant :
2 1 4 Fornander Collect ion of Hat t ia-i ian Folk—lore
O Kinikaupuu,
The one who ate the banana o f Kahuo i,
I ate not your bananaWhen the sun r i ses there is warm thThere are Ieiea and Poopalu ,
The fi sherm en o f M akalii ;
They are whip p ing the long fi sh- l ineBy fi shing w i th the l ine , w i fe co l lects [theWhi le the chi ldren cl im b the coconut tree
That is_the coconut , yet you beg
:
It is not to be had , not even by you.
THE PUZZLE .
A long rope one fa thom and over in length [is requ ired ] It is a gam bl inggam e, even to one
’
s person being wagered . To lock and to un lock the puzz le were twoca l ls . Choose either locked or un locked , and i f the ca l l was correct and so forth , thewager was won . A song was fi rs t chanted :
There it is ; there it is ;
The we l l - known wreath of H i loWi th the three- stranded l ine o f Ikua
Hana lei is grum b l ing ;Grum bling at the fi sh in letA t Kawa inu i . S luggi shlyLingers the Kualau ra inThe weary enjoys a res idence in Kaukaopua .
O m y be loved husband ,
A b los som orMana ,
Wi th pa rents at Koo lau,
Wi th parents at the cl i ff o f Honopu ,
Parents at the beloved cl i ff
Then one p layer says to the other : O ur beloved one, locked or unlocked , which
do you choose 3 ” If he chooses the unlocked and it is locked , then he looses , and so on .
GAM E OF KO I
It is a gam bl ing gam e,and here is an exp lanat ion . A round s tone l ike an iron
ba l l,a s lop ing runway about an arm
’
s length in dep th . A trench—l ike contri vance ism ade w i th a curve , l ike a water—cours e . When the ba l l com es to a s top w ithout beingovertaken by another, then the gam e is won . A fter w inning and the s takes a re los t tothe other s ide,
the w inner excla im s in revi l ing tones :
Beloved is the c l i ff of Ko loa ;The front facing Wa ihanau.
A la s , the brotherR eturn ing to the long barren shore em p ty- handed
Long ! O how long is the return ing
A m us em ents . 2 I 5
O Kinikuapuu ,
Ka m ea nana i a i ka ea m a ia a Kahuo i ,
Ua ai la hoi an i kau ea m a ia ,
I ka hi k ina ae a ka la pum eliana,
'
O Icica , o Poop alu,
O na lawa ia a M akalii ,
E kaka ana i ke aho loa ,
Kunkun kaula , Ohi wa le ka wahine ,N a ke i k i pu niu ,
I- Ie niu la ho i ia ia oe ka m ali ,He m a l i loaa wa le la ia ia oe
KA PU .
He kaula loihi , hookahi anana a oi ae kona loa ,he m ea p iliwa iwa i , a p i l i i na
iwi O ka paa 0 ka hem o , elua a i . Ina e koho i ka paa , a i ole O hem o. Ina e
pololei ke koho ana ,eo ,
a pela aku . He kau m am ua e Oli a i
A ia la ! a ia la !
Kum akalei Hi lo,
I ke aho kaakolu o Ikua ,
Wa Hana le i e !Wa i na m akaha ia ,
A Kawa inu i , m aoeha .
Ka apa a ka na Kualau,
Kui aku ka luhi noho i Katikaopua ,
A loha wa le kuu kane ,
He: ao no Maua ,
Makua i Koolau,
Makua i ka p a l i o Honopu ,
Makua i ka pa l i a loha e !
A la ila i i ka hoa lealea : O ka m ea a loha a kaua , 0 ka paa 0 ka hem o
Mabea oe ?”
Ina i koho i ka hem o , a i hem o ole, eo,
’
a pela aku no
K E KOI
He p i l i wa iwa i ana ia ,eia ke ano,
. he pohaku poepoe e l ike m e ka poka hao , he
wah i palipali kam oe, he ba i l im a ke kiek ie a Oi ae. A o kona wah i e holo a i, ua hana
auwaha ia a uakee ae m e ka m oe p io. m e he auwa i la . A ia a hik i i Tca"
pau ana 0 ka
ulu , a loaa ole aku i kekahi ulu ,ala ila , eo ,
I ke eo ana,a l i lo ka wa iwa i i kekahi aoao,
ala ila , puka na Olelo hoonaukiuk i a ka m ea i ko .
A loha ka pa l i O Ko loa ,
Ke alo hu l i i VV a ihanau la e !
A loha ka hoahanau,
Ka ho i wa le i ke kaha loa ,
Loa ! Loa ka ho i ana .
Fornander Collection of Hawa iian Folk- lore.
AR ROW—S LI NG I NG .It was one of the m os t enjoyable pas t im es of old days . This is its des crip t ion
Tha t would be a good a rrow i f it dropped a t a d is tance of three or four t im es fortyfa thom s from the p lace of s l inging . There are various ways of s l inging arrows and thekinds of a rrows are m any a lso, for select ion . The flower—s ta lk of the . sugar—cane isused for a rrows . Here are the kinds of a rrows : If it ha s no s tem s it is ca l led thelehua ea ter ; if the a rrow has blotches it is a m an ea ter ; i f the body of the a rrow is tw is tedit is a rol l ; i f the a rrow is cut short it is a s tum p , and so on . A s is the character of
the body of the a rrow so is its fl i ght . A s p ira l knot is m ade a t the fore end of the
a rrow to keep it .en folded and ba lance its l i ghtness and s teady it in the w ind .
A rrow - s l inging wa s therefore a gam bl ing gam e to wh ich everybody from all
p laces could com e . It was the p r ide of a sk i l l fu l boy or m an s l inger . A very fam ous
a rrow of olden t im e was ca l led Pua - ne‘“
OF COCK—F IGHTI NGIt was one of the sports and a source of gam bl ing in the group of is lands in
olden t im es . A cock has a tra it to be looked for, and by the features a powerful orweak roos ter m ight be known . If the cock was of grey and wh i te spots , or yel low , or
of any other color,i f the voi ce was des p i cable and the fow l looked weighty and big
bel l ied , it was ca l led auli a ; he would run away from his opponent a fter the fi rs t round ,thereby ca l led “
auli a ,
”ful l of excrem ents . If the bird was of a wh it ish grey and the
voi ce agreeable,l ike the voi ce of the w i ld duck , and the bi l l black , it was a bony black
bi l l . It wa s very powerful for three round s and long—w inded during the fight . If a
red bird and s low in crow ing, it wa s a very long—w inded cock before its adversa ryIf the bosom of the roos ter was s tra igh t tha t the breas t could not be di scerned
it was a powerful b ird and could not be hit by the spurs of an opponent. Cocks a re
of various kinds and chara cteris ti cs . If p roperty wa s wagered , or other th ings perhap s , then cock—fighting was kept up con tinously,
to keep the birds in p ract ice for
dodging and s l ipp ing under the w ings [of opponents ] , tha t their com bs m igh t not beinjured ,
nor [them sel ves ] s truck by the spurs .
Counts m ade by a roos ter were of grea t im portance. If the fow l was s trongin kick ing it ‘
wa s a count. If s trong a t peck ing it was a count ; if s trong a t s tr ik ingw i th the w ings it was a count ; i f the adversa ry ran away it wa s a count . If tha t oneroos ter pos ses sed all the counts
,it was a powerful b ird , it cou ld get three or four
Opponents .
The s tronges t bi rds were those sm oked in the house. Th is is the m ethod : L ighta fi re beneath the roos t w ith the cock thereon di rect ly over the fi re . The sm oke woulda s cend unt i l it rea ched the eyes , the water poured out lea v ing the eyes dry and lookingth i s s ide and tha t of the sm oke . Tha t wa s the cock ski l l fu l in fo i l ing and dodging ,and could not be peeked . Such was Kawauhelenzoa ,
one of the celebrated fight ing cocksof Hawa i i nei in olden t im es .
Pua - ne is from the story of Hiku and Kawelu.
FORNANDE R COLLECTION
HAWAI IAN ANTI U ITIE S A N D
FOLK - LOR E
THE HA W A I IA NS ’
A CCOUN T OF THE FOR MA TION OF THE IR I S LA NDSA N D OR IG IN OF THE I R R A CE , W ITH THE TR A D ITION S OF THE I RM IG R A TIONS , E TC. , A S G A THE R E D FR OM OR IG IN A L SOUR CE S
A B R A H A M F O R N A N D E RA uthor of A n A ccount of the Polynes ian R ace ”
W ITH TR A N S LA TION S E D ITE D A N D I LLUSTR A TE D W ITH N OTE S BY
T H O M A .S G . T H R U M
Memoirs of the Bernice Pauahi Bishop Museum
Volume Vl— Part ll
HO N OLULU,H 1
B ISHOP MUSE UM PR E S S
I 9 1 9
PAR T II
Source and M igra tion of the Polynes ian Race
N MY endea vors to throw som e l ight upon the olden t im es of the Hawa i ian peop leand— to us e a naut i ca l exp res s ion to underrun their h is tori ca l cable
, two quest ions have ever p resented them selves a t the very beginn ing of all inqu iry ,— two
sph inxes at the entrance — barring the way and bew i ldering the traveler. They a re :
I s t . VVhence cam e the Polynes ian fam i ly of tribes in the Pac ific ? 2 d . What relat iondo the Polynes ian tribes bea r to each other, a s contem porary or succes s i ve rejetons
from an origina l source, or a s des cendants from the des cendants ?Purely phy s i ca l criter ia refer the Polynes ian fam i ly to the grea t Ma lays ian race
,
but throw no l i ght upon the ques tion of p riori ty between the fam i l ies com pos ing th is race.
On the ph i lologica l grounds , however , advanced by Dr . R ae of Hana w ith s pec ia l reference to th is subject , and a ccord ing to the ori gin and des cent of language set forth byProfes sor M a x Mu l ler , I am led to bel ieve tha t the Polynes ian fam i ly is vas tly olderin t im e than the Ma lay fam i ly
, p roperly so ca l led : that is to say,the Polynes ian s epa
rated from the m other s tock long before the Ma lay . A t what period in the world ’sh is tory the s epa ra t ion took p lace, it is now im pos s ible to define. The language can herebe our on ly gu i de. We find then in the Polynes ian dia lects num erous words s tronglya l l ied to the S anskrit ; not on ly in the Sanskrit of the Vedas , and as developed in the
l itera ture of the H indus , but to the m onosy l labic and dis syl labic roots of the Sanskrit , tothe older, m ore p r im it i ve, form of speech , when the s im p le roots s erved for verbs ,nam es and adject i ves
, a form of s peech s t i l l reta ined throughout the Polynes ian d ia lects .
I am thus led to infer tha t the sepa rat ion of the Polynes ian and S anskr it , or ra therA ryan ,
fam i l ies of speech , m us t have occurred before the latter took On the inflectionswh ich have s ince becom e so p rom inent a characteris t i c of all their des cendants
A fter reading Profes sor M iiller’s “ Lectures on the s c ience of language therecan be l ittle doubt that the S anskrit of the Veda s is centuries older than the t im e of
Solomon ; tha t centuries m ore m us t be a l lowed for the developm ent and form ation of
the S anskrit , as in the Vedas , before we reach the t im e when the S anskrit or its greatgreat ances tor. was spoken in tha t s im plicitv wh ich it a t one t im e pos ses s ed , when tha tand the Polynes ian s tood together as cognate d ia lects of a s t i l l ol der sp eech . We knownow tha t the Celt ic , Lat in,
Greek,Teuton i c
,Zend
, Slavon ic‘
and Sanskri t were pa ra l lels ,or nearly so,
dia lects of an O lder form of s peech , and tha t they a re not des cended fromone another. But that older form of s peech , from wh ich they sp rung , has a lreadyas sum ed a sys tem of inflect ions wh ich has rem a ined a genea logica l and hereditary characteris t ic of thes e branches ever s ince, and by wh ich their relat ionsh ip has been tra cedback to tha t -older form of wh ich there is no record extant , and for wh ich h is tory hasno nam e. To tha t older form I am incl ined to bel ieve that the Polynes ian s tood in the
relation of an elder brother or an uncle.
Words m ay be im ported into another language by conques t, com m erce or inter
2 2 4 Fornander Collection of Hawa i ian Folk—lore.
the Po lynes ians for the Pac ific . The word nus a a s an appella t i ve of an is land occursin severa l ins tances am ong the Pacific- Polynes ian group s : am ong the Paum otus
,M a r
ques as , Tokolau or Un ion and dePeys ter’
s group s , and a lso in the V it i A rch ipelago ,
wh ich has recei ved the nom enc la ture of a grea t num ber of its is lands from Polynes iansources . It a lways occurs in com pound words a s nam es of is lands ; e. g.
,Nuku - h iwa
Nuku - Nono (Un ion Nuku—fetan (de Peys ter’
s ) ; Nuku—tawake and
Nuku - t i—p ip i (Paum otu ) . In the Hawa i ian group‘
no is land or i s let , tha t I am awa re
of, bears tha t appel la t ion , but in the Hawa i ian legends the land from wh ich their
ances tors cam e, and wh ich they are frequently sa i d to have v is ited , is ca l led N u’
u
m ehelani é the N u’
u being a contra ction of the Nuku of the South Pac ific dia lects .
When I s a id above that the Polynes ian fam i ly were p robably driven out of
Hindos tan by the Tam u l fam i ly , and found a refuge in the A s ia t i c A rch ipelago, som e
rem nants of the fam i ly undoubtedly rem a ined on the m a inland ; for we find in the
tradi t iona ry annals‘
of Sum atra , tha t the Ma lays p roper deri ve them s elves from Hindos tan , whence they arri ved a t Pa lem bang under the leadersh ip of a son of . the R a jahof Bisnagour. Such an em igra t ion , and others l ike it , doubtles s s tarted the older Polynes ians further eas twa rd . A nd as they went, they gave their nam es to p laces , bays ,headlands
, and is lands , m any Of wh ich nam es have rem a ined to th is day and m a rk theres t ing p laces where they s topped , the route by wh ich they traveled . One of the
Molucca s is ca l led “ Morota i . N ow this is a purely Polynes ian nam e,by wh i ch one of
the Hawa i ian Is lands is ca l led (Moloka i—a—Hina ) , reca l l ing thus not only the nam e of
a form er habi ta t , but a lso the birth -
p lace of their ances tors . In the His toire de la
Conquete des Isles M olu-
ques , by d’
A rgensola , vol. III ( A m s terdam ,we are told
tha t the Molucca s were form erly,
ca l led “
S inda s ” by Ptolom y, es pec ia l ly A m boyna , Celebes and G i lolo , ,
Moloka i - a - Hina refers its el f then a t once to M orotoy de los S indasaccording to the ea rly Span ish nav igators
In the is land of Tim or there is a p lace and bay ca l led Babao . The nam e occursaga in in Vavao
, one of the Tonga or Fr iendly Is lands , and in Ma ture—wawao on the
A cteon Is lands of the Paum otu group . One of the Loya l ty Is lands is ca l led L i fu .
That nam e occurs aga in in “
Fefuka,
”one of the I- Iapa i group in the Friendly Is lands .
It occurs a lso in “ Lehua,
”
one of the Hawa i ian Is lands . On the Is land of Uea,another
of the Loya lty group , is a headland ca l led to th is day by the Papuan or Melanes ianinhabitants the “
Fa'
i - a—Ue, but this is a purely Polynes ian word wh ich rendered in the
Hawa i ian d ia lect would be P a l i - a—Ua,
”or
,a s there m ay be a doubt as to the p roper
orthography ,“
Ta i—a—Ue'
(house or dwell ing of Ua ) ,‘
a word readi ly intel l i gible to a
Polynes ian , but w i thout s ense or m ean ing to-
a Papuan . In Celebes and in Borneo are
two independent s ta tes ,inhabi ted by Buguis and Dyaks , ca l led O uadjou
"
or“
Ouahou”
( a ccord ing to French and Engl ish orthography ) , p roto- nam es of the Hawa i ian is landOahu .
”
The trad it ions of the Tonga Is lands point to a land in the northwes t ca l ledPula tu ,
"
a s their fa therland , and wh i ther their sp i ri ts returned a fter death , the res i denceof thei r gods .
The abs ence ,lunvcver ,
in the Polynes ian language of any nam e fo r,or of any
im age or m em ory of , the ox,the horse, the sheep , wou ld seem indi rectly to ind i ca te tha t
that sep a ra t ion took p la ce before thes e an im a ls were dom es t ica ted by the m other- s tock
S ource and M igra tion of the Polynes ian R ace. 2 2 5
and its other des cendants , or tha t they were l iv ing a t the t im e of sepa ra t ion in a countrywhere those an im a ls were unknown .
H is tory is a lm os t equa l ly m ute as to the p la ce where th is sepa rat ion took p lace.
Som e fa int traces a lone rem a in ,in the nam es of head lands and is lands , of the routes by
which they entered the Pac ific , and som e of the Polynes ian trad it ions point to a landin
“
the northwes t,ca l led “
Pu lo- to”a s their fatherland and wh ither their s p irits returned
a fter dea th. M r . Dom in is de R ienz i , in his Oce’
anie,a ff ords m any p laus ible reasons
for as sum ing that Borneo is the fa ther—land and s ta rt ing point of the Polynes ian fam i ly ,and tha t it sp rings from the
"Daya or Dyak root . If so,the sepa rat ion took p lace before
the Daya language took on the consonanta l endings to so m any of its wordsHow the s epa ra tion
'
took p lace there can be l ittle doubt about . Wars and fam inehave in the pas t as in the p resent even im pel led m ankind to seek in dis tant cl im es tha tsecurity and abundance wh ich were den ied them a t hom e.
A s sum ing therefore and there are but sm a l l grounds for doubt ing the correctnes s of the genera l p ropos i t ion — that the ances tors of the Polynes ian fam i ly weredriven out from their or igina l hom e in the A s ia t i c A rch ipelago by their cous ins germ an or, ra ther
,nephews , the p resent Ma lay tribes , p roperly so ca l led , there were two
pas sages by which they m ight es cape into the unknown ( i f they were unknown ) was tesof the Pac ifi c : either by the G i lolo Pas s age or by Torres S tra i ts . I am inc l ined to
bel ieve tha t the grea ter s tream cam e by Torres S tra its , though others m igh t have com e
and undoubted ly did com e by the G i lolo Pas sage,and tha t they dwelt som e tim e on the
Loya l ty Is lands before they were dri ven further on by the Papuan race wh ich now
occup ies them . My reason for so think ing is tha t the nam es of these is lands and som e
of their p rom inent headlands , even in the m outh of its pres ent inhabitants , are purelyPolynes ian nam es
,and thus indica te the p rolonged
-
i f not p rev ious p resence of the racetha t named them . From the Loya lty is les they undoubtedly touched at and occup iedport ions of the V it i A rch ipelago , wh ich ha ve ev er sm ee rem a ined a debatable groundbetween the Papuan and the Polynes ian races. Hence to the S am oan group in the
northeas t , and to the Tonga group in the southeas t , the trans it ion was easy ; and these I bel ieve to have been the fi rs t perm anent habitats of the Polynes ian fam i ly in the Pac ific .Whether these two group s were settled s im ultaneous ly or succes s ively , or the one fromthe other, would requ ire m ore spec ia l know ledge of the ir respect ive tradi t ions , legends ,songs and langu age to dec ide, than I pos s es s . A nd from one or the other of thesegroup s the other Polynes ian is lands ha ve been peop led surely . I am inc l ined to bel ieve,however, tha t the Sam oan , or Naviga tor
’
s Is lands were the fi rs t perm anent footholdswh ich the Polynes ians obta ined in the Pa c ific . My reason for so th inking is th is : In theDaya d ia lects— am ong the Ba ttas , Idaans , Bugu is , and Soula s , or ra ther Houlas
,the s is
a com ponent p a rt of the language. The on ly Polynes ian d ia lect wh ich has p res erved thes in the sam e words and in the sam e p laces of a word is the S am oan . A llother d ia lectsha v e subs t i tuted an asp ira te for the s ib i lant ,— li , k,
or t . In the s am e m anner the ng is a
consonant sound in the Daya ,Bugu i and Ba tta d ia lects . It is the sam e in the Sam oan ;
and a lthough s t i l l reta ined in the Tonga ,Hervey and N ew Zea land group s , it is but spa rs e
ly used and decreas ing in frequency in the Tahi t i , Paum otu and Ma rquesan groups , anddisused ent irely in the Hawa i ian group ; p and 18 being its genera l subs ti tutes .
2 2 6 Fornander Collection of Hawa iian Folk—lore .
Other indica t ions of the rela t ionsh ip of the Polynes ian and A ryan races a re not
want ing to those who are m ore com petent than I am to pursue the com parison . The
Greek “
Ouranos”is ev idently a congener or des cendant of the Polynes ian R angi or Lan i
(Heaven ) . I am incl ined to th ink tha t the nam e of“
S iwa , one of the Hindu Trim urt i , owes its ori gin or finds its exp lana t ion in the Polynes ian word h iwa
, p rim ari ly“
da rk - colored , black or blue,
”secondly “
s acred” as a s acr ific ia l offer ing though I amunable to say why the dark—colored , bla ck or blue should have been cons i dered sa cred
,
unles s we take the A nglo—Saxon Hefen”or
“
Heofen,
the elevated fi rm am ent,the
heaven , the dark—blue sky, !as an exp lana t ion offered by a cognate dia lect . In the
S am oan ,
“
S iwa ,
”in the Tah it ian ,
“
Heiwa ,
”s ign i fy danc ing ; but in all the Polynes ian
d ia lects the i dea of s acrednes s underl ies and cha ra cter izes the deri vat i ve m ean ings .
Thus Nuku—H iwa (one of the Marquesas undoubtedly m eant ori gina l ly “
the dark ,or sacred is land
,
” Fatu - Hiwa , the s acred rock or s tone ; and in Hawa i ian we find thesam e exp res s ion in Puaa H iwa ,
“
the sacred hog”Offered in sacrifices . In the H indu
Trim urti the figure of V ishnu is rep res ented in a black or blue color, and thus we findtha t the s am e i dea of s acrednes s was by the Sanskr it s peaking Hindus attached to thatcolor, as by the Polynes ian tribes . The H indu gods “Varuna ” and
“
V hani find theiretym ologica l solut ion and ori gin in the Polynes ian (Tah. )
“
V a rua and in the Haw .
“
Uhane,
”both s igni fying
“
sp irit ,”a ghos t . In the S anskrit S aka was a d is t inct ive
appel la t ion of kings , ch iefs and lords . I am not aware that any such s ingle word inthe Polynes ian dia lects exp res ses that m ean ing, but we find it in a com pound f orm in the
Marques as d ia lect a s“
Haka’
iki,Haka - a—i k i
,a ch ief . The Polynes ian word “
arik i”
( ch ief ) i tsel f , undoubtedly sp rings from the s am e root as the La t in “
rego,
”to rule,
the Goth ic “
reik i , ” dom in ion ,the Saxon “
rie,
”noble, ( s ee com para t i ve cata log ue of
words in the Polynes ian and A ryan fam i l ies of speech )I am ,
further, d isposed to bel ieve that the Polynes ian fam i ly left Ind ia beforethe Brahm a rel igion atta ined its ful l developm ent am ong the Sanskrit speaking A ryans .
There undoubted ly were certa in m odes of thought, certa in cus tom s,com m on to both , but
I have reason to bel ieve that they were anterior to the es tabl ishm ents of Brahm an ism ,
[The Polynes ians were not acqua inted w ith the Hindu Trim urt i . They had a Cha
m urt i , i f I m ay us e the exp res s ion , a quatern ity of gods — Kane, Ku,Kangaloa and
Lono or R o’
o,the la tter however being the son of Kangaloa , and som e others who were
born of P 0, the n ight,chaos
,but their attributes were indefin ite and p rom is cuous , ] and
their worship did not ha rden into a rel igious sys tem or cu lt unt i l long a fter their s ettlem ent in the Pac ific . They reta ined the or igina l i dea of the Suttee, for w ith them it was
not l im i ted to the w i ves of a deceased,but em braced the deares t and bes t beloved
friends of either s ex ; and ins tead of being obl igatory it was Op t iona l am ong the relati vesand friends
,and on ly obl igatory upon the s laves and dependants . Their div is ion of
cas tes show no derivat ion from the Brahm an a rrangem ent . The la tter, a t fi rs t, con
s is ted p robably on ly of three,the B rahm ans
,Kshatriyas , and Va isyas the Sudra s being
a subsequent div is ion : the Polynes ians p la cing the Ksha triyas , the wa rrior cas te, thea riki fi rst ; the Brahm ans , the p r ies thood, the kahuna second ; and the ni enehune or
m akaa inana,the Va isyas , the com m ona l ty or p lebs las t . It is na tura l , and m ore con
form able to the developm ent of the actua l soc iety of s avage peop le, that va lor or m an
2 2 8 Fornander Collection of Hawa i ian Folk- lore.
In the L’
Univers or Océanie by G . L . Dom in is de R ienz i th is subject and its
bear ing upon the rela t ionship of the Polynes ian and the p res ent Daya tribes and theirconnect ions in Ma lays ia is ful ly and wel l treated . The Ma lays and Javanese, whoa rrived in the arch ipelago a t a la ter date than the above tribes , a lso attes t their p riorityby ca l l ing them the
“
O rang Benoa ,
”aborigines of the country .
A nother ind i ca t ion of the Polynes ians leaving the Ma lay A rch ipelago after thees tabl i shm ent of a Hindu em p ire and Brahm an ism in tha t a rch ipelago, seem s to m e to
be found in the nam e“
S awa i i ,” “
Hawa i i , ” “
Hava ik i , ” as it is differently ca l led in d i fferent Polynes ian d ia lects . The word Hawa iki , us ed by the N ew Zea landers , the Tongas ,the Hervey , som e of the Paum otu and
,I th ink the Northern Ma rquesas
,is undoubted ly
the oldes t form of the word , tha t form w ith the d ia lecti ca l d ifference of s and h
wh ich the Polynes ians brought w ith them from Ma lays ia . But Hawa iki is i denti ca l w ithDjawa - ik i or j awa - ik i ( l ittle Java ) the j or dj sound being convertible into h, as ev idencedin the nam es of other p laces and words com m on to the Polynes ian and Ma lay tongues .
Prev ious to the es tabl i shm ent of the H indus in Jawa ,tha t is land was ca l led Nus a ~
K indang,
2
as reported in j avanese anna ls ; a fter tha t es tabl ishm ent the nam e was
changed to Nusa - j awa . That event is by j avanes e anna ls fixed at about 76 A . D .
Those -Hindus cam e from the country of Kli i i g or Ta l inga on the wes t coas t of Ind ia ,
and were p robably of the Ma lay s t irp s , grea t- grand—nephews , so i to say, of the long antecedent Polynes ians . It wa s but na tura l tha t in their new habita ts in the Pa c ifi c thela tter shou ld em p loy the nom enc lature of thei r form er hom es , as we actua l ly find it tohave been the cas e in num erous ins tances .
Having thenas certa ined w ith a cons iderable degree of p robabi l ity , as I th ink , thatthe ea rly Polynes ian s , who settled in the Pa c ifi c , cam e from Ind ia through the Ma layA rch ipelago, pas s ing out by the G i lolo Pa s sage or by Torres S tra its , and m os t l ikelythe latter
,the ques tion m ay a rise, how cam e they to push pas t the entire Papuan A rch i
pelago,Som e thous ands of m i les into the Pac ific
,before they es tabl ished them s el ves in
thei r new hom es ? That ques t ion involves a cons i derat ion of the or i gin and habita tsof the Papuan race wh ich I do not feel com petent to engage in. Th is m uch , however,can be es tabl ished ; tha t a t som e rem ote per iod the Papuans inhabited the is lands of. theMa lay A rch ipelago as far wes t , a t leas t, as Borneo and p robably extended up into A nam ,
S iam and Burm a ; that as the Ma layo—Polynes ian ra ce advanced to the eas tward ,the
Papuans were dri ven before them ,ei ther out of the is lands a ltogether, or into the interior
of the larger ones , where rem nants of them s ti l l a re found : Thus expel led from , or
conquered in the Ma lay A rch ipelago,the Papuan furn i shed them an a sylum and a hom e,
un les s we as sum e tha t they had a l ready s p read s o fa r eas t before they cam e intohos t i lecontact w i th the H indu—Polynes ians in the wes t . When ,
therefore, the latter were intheir turn crowded out by the encroa chm ents of the la ter Hindu - Ma layans , and left fromva rious points of the arch ipelago from Sum a tra to Tim or — entering the Pac ifi c inques t of new abodes , they found thei r anc ient foes in super ior force a long their route,
and unable to effect perm anent settlem ents a long the Papuan is lands , they were obl iged
Thi s seem s to have been the nam e of the whole i s land , Tonga , Tona , Kona , as va rious ly p ronounced and gen
wh i le a t the sam e t im e the ea stern port i on wa s ca l led erally used_to des ignate the wes tern or the lee- s ide ofNusa Ha ra - Ha ra and the western port i on wa s ca l led the Po lynes ian i s lands ?
Sonda . M ay not the latter corres pond to the Po lynes ian
S ource and M igra tion of the Polynes ian R ace. 2 2 9
to push on eas twa rd unt i l the Polynes ian is lands , a t tha t t im e un inhabited , a fforded themtha t shelter and res t wh ich in va in they had sought on the Papuan coa s ts
Tha t their fi rs t a ttem p t at perm anent settlem ents , a fter a p reca rious and unsuc
ces s ful sejour a t the Loya lty Is les , was at the V i t i or Fi j i Is lands there can be l ittledoubt . The num ber of Polynes ian nam es by wh ich these is lands and p la ces in thema re ca l led , even now
,by the Papuan inhabitants , argues , i f not whol ly a p riority , a t
leas t a perm anence of res i dence,that can not wel l be disputed . The mixture of the
two races , espec ia l ly in the southeas tern part of the V it i A rch ipelago,indica tes a p ro
tracted s tay and an intercours e of pea ce as wel l as of war. But a fter som e t im e
how long can not now be exp res sed in generat ions or in centuries the Papuans suc
ceeded in driv ing the Polynes ians out of thei r group , and then , i f they had not before,
they occup ied the i s land group s s t i l l further ea s tward , s im ultaneous ly or succes s i vely .
O f that intercourse, contes t and hos t i l ity between the Papuan and Polynes ian ra ces on
the southwes t fringe of the Pac ific there are s evera l tradit iona ry rem in is cences am ongthe Polynes ian tribes , em bod ied in their m ythology and connected w ith their ea rl ies tdata ,
or reta ined as h is tori ca l facts point ing to pas t col l is ion and s t im ulat ing to furtherrepr isa ls . The Tonga Is lands have a trad it ion ,
recorded by Mar iner,that Tanga loa ,
one of their p rinc ipa l gods , had two sons , of whi ch the elder was ca l led Tupo,the
younger, Vaka - ako—uli . The fi rs t was indolent and sh i ftles s , the other indus trious and
p rosperous . Jea lousy induced the form er to ki l l the other . Then Tangaloa ca l led theO lder brother and the fam i ly of the younger before him and thus addres sed the latter :
“
Your bod ies sha l l be fa ir , as the sp irit of your fa ther was good and pure ; take yourcanoes and travel to the eas tward and all good th ings a ttend you .
”A nd to the older
brother the offended god thus spoke :“
Thy body sha l l be bla ck,a s thy soul is w i cked
and unclean ; I w i l l ra ise the eas t w ind between you and your brother’s fam i ly, so that
you cannot go to them , yet from tim e to t im e I w i l l p erm it them to com e to you for the
purposes of trade . When we cons ider tha t from ea rl ies t t im es the Tonga Is landershave kep t up a cons tant intercours e w ith the V it i group , either wa rl ike or com m ercia l ,it is not d ifficult to ap p ly the tradit ion or to point the m ora l
That the hos t i l ity in the ea rly “
days of Polynes ian settlem ent in the Pac ifi c wasrem em bered by other tribes a s wel l as the Tonga , and looked upon as a na tiona l vendetta
,
m ay be inferred from a rem ark m ade by Qu iros in his a ccount of the expedit ion of
Mendana whi le a t the is land of Santa Chr is t ina (Tahuata ) in the Marques angroup . He says — I quote from V oyage ale M a rchand, vol. I
, p . 2 2 7 , tha t the
nat ives , having observed a - negro on board of the adm ira l ’s ship am ong the S pan iards ,sa i d tha t to the south of their is land there wa s land inhabited by black m en ; tha t theywere their enem ies ; tha t they used the bow and arrow ; and tha t the big war—canoes then
'
ly ing in the bay of Madre de Dios , . were des t ined and being fi tted to m ake wa r upon
them . Qu iros , not then know ing the exis tence of the V i t i group , dis cred ited their s toryof the bla ck m en . The spec ia lty , however , of their us ing the bow and a rrow pointsthem out as the Papuans of the V i t i group , to whom that weapon was and is fam i l iar
,
wh i le by the Polynes ians genera l ly it is never or seldom used for purposes of wa r.
Whether the Marques ans at that t im e actua l ly carried on so d is tant a warfare as
between their group and the V it i , m ay or m ay not be ca l led in doubt ; but the fa ct, tha t
2 30 Fornander Collection of Hawa i ian Folk—lore.
they were acqua inted w ith the exis tence of the Papuan race in the Pac ific, a s d is tinct
from their own,and w ith thei r p ecul ia r weapon of wa r
,and that that a cqua intance was
one Of anc ient and intens e hos ility,I th ink cannot be doubted .
In a recent work , 3 Wa l lace argues very ingenuous ly tha t the Polynes ian race ism erely a m odifica t ion of the Papuan race, superinduced by an adm ixture of Ma lay or
som e l i ght- colored Mongol elem ent , the Papuan,however
,la rgely p redom inat ing , phys i
ca l ly , m enta l ly and m ora l ly , but that such adm ixture p robably occurred at such a rem ote
period as,through the lap se of ages , to have becom e a p erm anent type . He further
as serts . tha t the p res ence of a dec ided Ma lay elem ent in the Polynes ian languages isa ltogether a phenom enon of recent occurrence origina t ing in the roam ing habits of the
ch ief Ma lay tribes , and s ays that th is fa ct is p roved by the p resence of a num ber of a ctua lm odern Ma lay and Javanese words and not m ore Ma lay roots , as would have been theca se had their introduct ion been a s rem ote as the ori gin of a very d is t inct race ; andhe concludes by say ing tha t there are p roofs of extens ive m igrat ion am ong the Pac ificIs lands , but there a re no p roofs wha tever of recent m igrat ion from any surroundingcountry to Polynes ia , s ince there a re no p eop le to be found els ewhere suffic iently re<
s em bl ing the Polynes ian ra ce in their ch ief phys i ca l and m enta l character is t i csWith these p ropos it ions , I cannot agree. Wa l la ce evidently clas s es the Ba ttas ,
Dayas and Bugu is a s Ma lays,
— Ma lays of the m odern genera l ly recei ved type. Independent of tradit iona l and his tori ca l p roofs to the contrary , it does not s eem to haveoccurred to him tha t those Ba ttas
,Bugui s and Dayas , though from the sam e m other
s tock a s the m odern Ma lays , a re an infini tely older off - shoot than the latter, and so
rega rded by them : that the Ma lays , ins tead of des cending through Burm ah , S iam and
Ma la cca ,cla im for them sel ves a Hindu des cent from the eas tern coas t, the country
of’
Kling and Tel inga ; and that when they em igrated from tha t grand ofiicina gen
tium. the Ma lay A rch ipe lago was a lready in pos ses s ion of the Battas , -Dyas and Bugu isand thei r other congeners and contem porar ies , of wh ich I cla im the p resent Polynes ianfam i ly to have been one. He overlooks m oreover the fact tha t the tradit ions , cus tom s
and language of those very p re- Ma lay occupants of the arch ipelago,from Sum a tra
to Celebes and Flores, S avu ,
R othi and to som e extent Tim or , in a m os t rem arkable degree po int to centra l and northern India as their cradle and their source. He a s serts
that the Polynes ian has a grea ter phy s i ca l , m enta l and m ora l resem blance to the Pa
puan than to the Malay,and tha t ergo, he is , as rega rds origin ,
ent irely di s t inct fromthe la tter and m erely a m odifi cat ion hardened into a var iety of the form er. Had the
author s tud ied the rem arkable d ifferences , phys i ca l , m enta l and m ora l , wh ich chara cteri z e some of the European fam i l ies now known to be des cended from the s am e sourcethe low - browed ,
turned - up—nosed ,
large—m outhed ,bo is terous Celt , and the square- browed ,
aqu i l ine—nos ed , res erved R om an— he m ay h ave conc luded tha t the A ryan des cendantsto the eas t would ha v e been as d ivers ified in their na t iona l and triba l developm ent
,as
those to the wes t ; and tha t the s am e law Of variat ion would opera te on the one s ide as
on the other. His rem arks— tha t the Ma lay elem ent in the Polynes ian languages is a
recent phenom enon ori gina t ing in the roam ing habits of the Ma lays , and tha t that eleaA lfred Rus s el l Wa l lace : Ma lay A rchipelago ,
N ew York , 1 869 , p p . 59 3- 59 4, a l so 2 50
- 2 69 .
2 3 2 Fornander Collection of“
Hawa i ian Folk—lore
and occup ied the Hawa i ian Is lands , it is now im pos s ible accura tely to define. E thno
logica l ly, we can tra ce them backward to Ind ia ; h is tor i ca l ly , we can not trace them even
to thei r las t point of departure, the Ma rquesa s or the Soc iety Is lands . That they are
of the sam e ra ce tha t now inhabit the eas tern and southern pa rts of Polynes ia is beyond a doubt . Tha t tha t race wa s settled in the A s ia t i c A rch ipelago centur ies beforethe Chris tian era ,
I bel ieve to be equa l ly certa in ; but whether the em i grat ion into Polynes ia took p lace before the Chr is t ian era
,or was o ccas ioned by the invas ion of the fore
fa thers of the Ma lay fam i ly from India about the com m encem ent of that era,there is
noth ing, tha t I am awa re of , either-
in Po lynes ian , Ma layan or Hindu tradit ions to
throw any l ight upon . In Hawa i ian trad ition ,there is no d is t inct rem em brance, and
but the fa intes t a l lus ion to ‘
the fa ct tha t the is lands were inhabited wh i le the vol canoes onthe leeward is land
'
s were s t i l l in an a ct ive s tate. It is im pos s ible to judge of the age of
a lava flow by its looks . Port ions of the lava s tream of 1 840 ,flow ing from Ki lauea
into Puna d is tr i ct of Hawa i i , were in 1 867 covered w ith a luxuriant vegetat ion ; wh i leolder flows in Puna , of wh ich no m em ory exis ts , the las t flow from Hualala i in 1 79 1
or 1 79 2 through Kekaha on the wes t of Hawa i i , and the flow near Keoneo io in Honu
aula ,Mau i
,ca l led Hanaka ie, wh ich is by tradi t ion referred back to the m ythologica l
period of Pele and her com peers , look as fresh and glossy today as i f thrown out but
yes terday .
Geologica l ly speaking, the leeward i s lands a re theoldes t in the group and , w iththe excep t ion of the legends of Pele and Hawa i i Loa ,
there is no tra ce or trad it ion inthe popula r m ind that their vol canoes had been a ct ive s ince the is lands had been inhabited . But both on Moloka i and on Oahu hum an rem a ins have been found im beddedin la v a flows of und isputed ant i qu ity and of whose occurrence no ves t i ge of rem em
brance rem a ins in song or s aga .
In 1 859 ,M r . R . W . M eyer,
‘
of Ka lae, Moloka i , found in the s ide of a h i l l onhis es tate, som e s eventy feet benea th the surface and in a s tra tum Of breccia m —vol can i cm ud ,
c lay and ashes— o f s evera l feet in thicknes s , a hum an sku l l whos e every cavitywas fu l ly and com pactly fi l led w ith the vol can i c depos it surrounding it
, as i f it hadbeen ca s t in a m ould , ev idently show ing that the skul l had been fi l led Wh i le the depos itwas yet in a flu i d s ta te. A s tha t s tra tum sp reads ov er a cons iderable tract of landin the nei ghborhood , a t a varying dep th benea th the surface of from ten to four hundred feet , and as the va l leys and gul ches , wh ich now intersect it in num erous p laces ,were m an i fes tly form ed by eros ion— perhap s in som e m easure a lso by subs equent ea rthquake shocks— the grea t age of tha t hum an ves t i ge m ay be reasonably in ferred
,though
im pos s ible to dem ons tra te w ith in a period of one or five hundred yea rs p receding the
coherent tradit iona l accounts of tha t i s land .
Hawa i ian trad it ions on Hawa i ian soi l , though va luable as nat iona l rem in is cences,
m ore or les s obscured by the lap se of t im e,do not go back w i th any h is tori ca l p rec is ion
m uch m ore than twenty - ei gh t genera t ions from the p res ent (about or s ay 840
years . Within tha t period the harbor and neighboring coas t - l ine Of Honolulu ha s t e
m a ined nearly wha t it now is , nor has any subs idence, suffic ient to a ccount for the form a t ion of the cora l—pan in tha t p la ce, or. subsequent upheava l been reta ined in the m em
ory of those twenty - eight generat ions .
S ource and M igra tion of the Polynes ian R ace. 2 3 3
I am tolerably s a fe, then ,in as sert ing that these is lands were inhabi ted 800 or
9 00 years ago,and had been inhabited for centur ies p rev ious ly , by the sam e ra ce of
peop le tha t inhabi ts them now .
Professor M a x Mul ler, in his Lectures on the S c ience of Language,ha s shown it
to be very p robable tha t in the 1 2 th and lgth centuries before Chris t the Tam ul fam i lyhad a lready been dr i ven into Deccan and the southern p a rts of the H indu Pen insula bythe invad ing A ryans . With due a ttent ion to the course and cha ra cter of thos e wavesof m igra t ion ,
it becom es a lso very p robable tha t the Polynes ian fam i ly had by or before tha t t im e been dri ven into the A s ia t i c A rch ipelago,
dis p la c ing in thei r turn the
Papuan fam i ly . How soon or how long a fter that occupat ion the fi rs t ad venturousPolynes ians debouched into the Pa c ifi c , it is im poss ible to even conj ecture . But we
know tha t,about the com m encem ent of the Chris t ian era
,new swa rm s of em i grants
from m iddle and eas tern India invaded the area occup ied by the Polynes ians and sp readthem s el ves from Sum a tra to Tim or, from Java to Man i la , expel l ing, subjugating or isola t ing the p rev ious occupants .
Taking th is epoch as the s tart ing—point for the appea rance of‘
the Polynes ian inthe Pac ific , we have an inter v a l of t im e of 9 00 to 1 000 yea rs , in wh ich to peop le the various is lands and group s now held by the Polynes ian fam i ly , and before we m eet the uncon
tes ted Hawa i ian trad itions wh ich a s sure us tha t twenty - eight genera t ions ago th is groupwas a lready peop led by tha t fam i ly .
A m ong the Hawa i ian genea logies , now extant , I am ,for rea sons wh ich w i l l here
a fter appear, d isposed to cons ider the Ha loa - N anaulu—M aweke l ine as the m os t rel iable.
It num bers fi fty- seven generat ions from Wakea to the p resent t im e,twenty - n ine from
Wakea to,and includ ing, M aweke, and twenty—eight from M aweke unti l now . Fi fty
seven generat ions , a t the recogn i zed term of thirty yea rs to a genera t ion ,m akes 1 7 1 0
years from now up to Wakea,the recogn i zed p rogen itor and head of m os t of the south
ern and eas tern Polynes ian branches— or,s ay,
A . D . 1 50 , wh ich wou ld in a grea t m eas
ure corres pond w ith the inva s ion and S p read of the Hindu—Ma lay fam i ly in the A s ia t i cA rch ipelago . It becam e known to
,and was a cknow ledged ,
however,in the t im e of
Kam eham eha I,by his ba rds and genea logis ts , tha t the fi rs t th i rteen nam es on the Ha loa
l ine, to N anaulu, were sha red in com m on w ith the Marquesan and Tah it ian branches of
the Polynes ian fam i ly . Thes e then m us t have exis ted before the occupa t ion of the Ha
wa i ian Is lands , wh ich would lea ve s ixteen genera t ions or about 480 yea rs in wh ich to
dis cover and peop le the is lands p rev ious to the era of M aweke and his contem porar ies— the Paum akua of Oahu ,
the Kuhea ilan i ofHawa i i,the Puna fam i ly of chiefs on Kaua i
,
the Hua fam i ly on M aui , the Kam auaua fam i ly on Moloka i,and others . By which of
these s ixteen genera tions , from _M aweke up to N anaulu,
the is lands were settled upon
there is noth ing pos it i vely to show . The h is tor ica l p resum p t ion ,however, would indi
ca te N anaulu,the fi rs t of these s ixteen , as the epoch of such d is co v ery, and there exis ts
s t i l l a Hawa i i an trad it ion connected w ith the nam e of his grandson ,Pehekeula , a ch ief
on Oahu .
We get , then ,the fo l low ing lead ing p ropos it ions a s chronologi ca l s i gn—pos ts , ap
p roxim a tely a t leas t , of the Polynes ian m igra t ions i n the Pa c ific : 1 . Dur ing the c lose O f
the fi rs t and the beginn ing Of the second century of the p resent era ,the Polynes ians
2 34 Fornander Collection of Hawa i ian Folk—lore.
left the A s ia t i c A rch ipelago and entered the Pac ifi c , es tabl ish ing them selves on the
Sam oa and“Tonga groups and s p reading eas tward and northwa rd . 2 . Duringthe 5th
century Polynes ians sett led on the Hawa i i an Is lands and rem a ined there com pa rat ivelyunknown unti l 3 . the eleventh century when s evera l part ies of fresh im m i grants from the
Marquesa s , Tahi t i and Sam oa group s a rri ved a t the Hawa i ian Is lands , and for the
sp ace of five or s ix genera t ions rev ived and m a inta ined an act ive intercourse w ith thefi rs t—nam ed group s and the m other- s tock .
It is ra ther s ingular that wh i le m os t of the p rinc ipa l group s of the Polynes ianfam i ly cla im
,each for itsel f , the honor . of being the firs t—created of m ank ind and
, so to
say,autochthones on their respect ive is lands— as the Tonga , S am oan , Soc iety and Ha
wa i i an Is lands— w i th the excep t ion of the legend of Hawa i i Loa , the Marquesans a loneown to a fore i gn birthp lace and a m igra t ion from a far—off land . In the m eles and
legends col la ted and p res erved by M r. Lawson ,a res ident of Hiwaoa ,
Marquesan Isl
ands ( and now held in M S . by Profes sor A lexander of Punahou Col lege, Oahu, Ha
wa i ian Is lands ) , m ention is m ade of a num ber of lands or is lands , on wh ich they suc
ces s ively s topped in their m i gra t ion , ere they fina l ly reached the Marques an Is lands ,or, as they a re ca l led by them ,
the A o- m aam a . A ccord ing to thes e,the Marquesans
s tarted from a land ca l led Take—hee- hee,far away to the wes tward from the group they
now occupy ; and the nam e by wh ich they ca l l them se lves is “
te Take.
”There a re two
a ccounts of their wanderings a fter being dri ven out of Take- hee- hee . One m ent ionsthirteen p la ces of s toppage before they arr i ved at A o—m aam a , the p resent Ma rquesanIs lands ; the other account m ent ions s eventeen p laces before their fina l sett lem ent on the
las t—m ent ioned group . During all these m i grat ions the Take, or Marquesan p eop le rep
resent them selves a s com ing from below (m ei—iao ) and going up (una ) . Throughoutthe Polynes ian group s , however, w ith in the trop i cs , when a land is spoken of as iao,
ilalo,iraro of the speaker
’
s p lace , it inva r iably m eans to the leeward , before the p reva i ling trade—w ind . Th is being from northeas t or southeas t , these m i grat ions pursued a
cours e from wes t to eas t,and thus corroborate the Polynes ian des cent from A s ia or
the A s ia t i c A rch ipelago.
Tha t the Polynes ians , dur ing their sojourn in Ind ia or the Indian A rch ipelago,
had rece ived no incons iderable share of the cu lture and c iv i l izat ion which the anc ientA rabs , through their colon ies and comm erce ,
had s p read over these countries long before the Vedic
,branch of the A ryans occup ied A ria—warta or had cros sed the Ganges ,
there is m uch in their legends , cus tom s and rel i gions to denote. Whether that culturewas received however, wh i le in Ind ia '
or in the A rch ipelago,it is now im poss ib le to
dec ide. Tha t those old—world A rabs , those Cushites of the Ind ian records and of
Holy Writ,had ,long before the Vedas were written , control led the ante- A ryan peop les
of India and its A rch ipelago, and m oulded them to their own usages and rel igion is now ,
I bel ieve, an adm i tted fact by ant iquarians and ethnologis ts . That tha t cu lture and thoseus ages were grea tly m odified by the subs equent occupa t ion and p redom inancy— tem pora land s p iritua l— of the A ryan race
,and tha t that , in its turn , was reacted upon by the p re
vions A rab orCushite culture, there are num erous p roofs in the H indu writ ings . Hencethat m ixture of m yths , that jum ble of con fused rem in is cences , which s tock the legendsand load the m em ory of the Polynes ian tri bes . Monotheism , zaba ism , polytheism and
2 36 Fornander Collect -ion of Hawai ian Folk—lore.
try of Kas i , on the Ganges . The Khas i in A bys s in ia , and the“ Ka s r on the Ganges
were both of Cushite origin . A ga in ,in the Polynes ian legends reference is m ade to a
country ca l led Kua - i - helani and a king of tha t country ca l led Ikuor A iku who had twelvech i ldren
, whose adventures and exp loits a re fu l ly rela ted in the legend of A ukelenuia iku .
N ow we know from Ind ian lore tha t , far off in the p reh is tori c t im es,a fam ous king
ruled over A rabia and up per Egyp t whose nam e was It or A it, and whom the Greek tra
ditions ca l led A etus . We know that before the A ryans entered Ind ia, and long a fter
,
they ca l led the country between the Mediterranean and the Indian Ocean and Pers ianGu l f by the nam e of
“ Cusha—dw ipa ,
”and tha t the s am e extent of country was by the
Sem ite Hebrews ca l led' Cush .
”These '
words in Polynes ian p ronunc iat ion would infa l l ibly becom e either “
Kua”or
“
Ku ,
”
the suffi x ed“
Helan i” being m erely an ep ithet of
grandeur and gloryA ga in , Oro or Koro,
of the Soc iety and Hervey group s , was the terrible God of
Wa r, on whose a l ta rs hum an sa crifices were Offered . He was the son of Kangaloa , the
p rincipa l dei ty of thes e group s . His nam e and attr ibutes forc ibly reca l l Horus the son
O f Os i ris of Egyp tian trad it ions and uro the Egyp tian h ieroglyph ic nam e for king, as
wel l as Hor the in v inc ible Wa r- God from t im e im m em oria l , of the R aypoots in Northwes tern India .
“
Gourou”or Goro ,
m oreover , is an old Ind ian and Ja v anese word fordeity in genera l , and its m odern mean ing is “
a rel igious ins tructor ” 6
Unles s , then , we concede the or igin of the Polynes ian fam i ly to have been, p rox
im a tely in the A s iat i c A rch ipelago,m ore rem otely in Ind ia , as one perhap s of the m any
branches of the D rav idian fam i ly , certa in ly as one of the ante- A ryan peop les l i v ingthere and being m ore or les s im p regna ted w ith the A rab blood and culture wh ich in theseearly days control led Ind ia ,
the Indian Ocean and allthe coas ts and is lands nea r it,fromMozam bique to Japan ,
— un les s we concede th is , Polynes ian m yths , songs , trad itions and
cus tom s becom e un intel l igible, and the peop le i tsel f becom es an h is tor i ca l puzz le, an
ethnologi ca l acc ident .
In one of the Marques an legends or rel igious chants of the crea tion of the world '
Te Pena—pena— by the God A tea ,
the then known world extended from Vavau to Hawa i i ,“
th e V at 'an. i Hawa i i ,”
and a fter the earth was m ade or,ra ther, brought to l ight, the
order was given :Pu te m etan i m e V evau
A anu te tai o Hawa - i iPu atu te m etan i m e Hawa - i i
A anu te ao o V evau
(B low w inds from Vavau and cool the sea of Hawa - i i ; blow back w inds from Ha
wa i i and cool the a ir [or the region ] of Vavau ) ; and the burden of each s tanza or
act of crea t ion isO Veyan m e Hawa—u .
A ga in in the chant o f the Deluge,it is s a id tha t a fter the flood the ribs o f the ea rth
“
Severa l p laces yet bear the nam e of Iku or A iku ; It is of p re- A ryan o rigin ; in ancient G reek w ri ters we
am ong others A i tu - take , one of the Hervey group , and find the word koros or konros ap p l ied to the infant gods .
A fa reaa itu , a V i l lage in Huaha ine of the Society Is lands .
S ource and M igration of the Polynes ian R ace 2 37
and the m ounta in r idges of Hawa i i rose up and extended fa r and near over the sea
of Hawa i i
Una te ta i 0 Hawa i i .
The ques t ion now arises where and what were this V evau and Hawa i i, wh ich con
s tituted the boundaries of the world when th is chant was com posed ?I have a lready s tated tha t the large bay of Coupang, on the Is land of Tim or, was
form erly ca l led Babao. Th is bay and surround ing country was , a t the t im e of the
European settlem ents there, an.
independent s tate and kingdom , and it is h ighly p robable tha t in ancient tim es , before the Ma lay elem ent p reponderated in the Indian A rch ipelago,
it m ight have given its nam e to the whole is land , inasm uch as tha t nam e is
found in the nom enclatureof is lands , d is tri cts and p laces wh ich the Polynes ians ca rriedw ith them into the Pac ific and adap ted to their new habitats . But Babao is and wouldbe Vavao or V evao in any of the Polynes ian d ia lects , for they have no letter I) . If I am
right in this,it becom es intel l igible why Vavao or Tim or should have been quoted as the
one term inus of the known world to the peop le then occupying the arch ipelago from thereto Java or Sum atra . To those peop le, at that t im e
,it wa s the eas tern - m os t land then
known ,and
, when the Ma lay elem ent a s sum ed the p reponderance in the arch ipelago,it
was ca l led “
Tim or” or The Eas t, p la in ly ind i ca t ing tha t it was a lso by them a t
tha t t im e cons idered as the extrem e eas t .
I have a lready s ta ted tha t I cons i der the Polynes ian word Hawa ii as corresponding to
,or rep resent ing the word J awa ,
as app l ied to the second island'
of the Sundagroup ; From the p ronunc iat ion of the word in the different Polynes ian dia lects I wasled to bel ieve tha t its origina l nam e in Polynes ian m ouths wa s
“
Hawa - ik i ” or L ittleJawa . It is pos s ible, however, that it m ay a lso have been
,a s p ronounced in som e dia
lects , Hawa—i i or S at 'a—ii ,— the raging fur ious (as app l ied to vol can i c m ounta ins ) Hawa
or Sava or Saba . How far th is nam e was ap p l ied to the w es tern is lands of the Sundagroup I am unable to say. We know tha t Ptolom y,
the geographer, des ignated S tim atra as
“ Jaba - din . It m ay therefore very p robably in t im es anterior to him haveincluded a port ion or the whole of the latter is land a s wel l as the p resent Java . Be thisas it m ay,
the frequent a l lus ions m ade in the chant referred to,to the s ea of Hawa i i
( te tai o Hawa i i ) —the Jawa sea , points w ith sufficient accuracy to th is is land as the
wes tern term inus of the world as known to those who com posed that chant .
In th is way the exp res s ion used in the chant regard ing the w ind recei ves a forceand app l i ca t ion , which under no other cons truct ion it could have receivgd. It then ap ;
p l ied to the regular m onsoons wh ich blow over tha t pa rt of the world :“ B low w ind from
V evao ( from the eas t ) and cool the s ea of Hawa : blow back w ind from Hawa ( fromthe wes t ) and cool the region or a ir of V evao.
”
The Hawa i ian appel lat ions for the sam e ca rdina l points , wh i le they differ innam e
,tend to the sam e result . In the Hawa i ian group the North is ca l led , am ong other
nam es,
“
Ulunui ,” “ U l iu l i
,
” “
Hakalaua i ,” “
M elem ele,”but these a re known by tradit ion
to have been nam es of lands , s itua ted to the north of som e fOrm er habi ta t of the peop le,of wh ich allknow ledge and rem em brance was los t s ave tha t tha t they were s ituated to
the north of them,and were v is i ted at one t im e by tha t fam ous voyager, whose exp loits
2 3 8 Fornander Collection of Hawa iian Folk—lore.
survive in song and s aga ,Kau lu—a—Ka lana . A m ong the nam es for the South occurs
tha t anc ient one of lipo, a lso of lepa . The form er s ign ifies blue, black or dark , and hencethe deep wa ter in the sea ; the latter is synonym ous w ith m oana
,the deep open ocean .
N ow,there is no land to the north of the Hawa i ian Is lands w i th in rea ch or ken tha t
could have sugges ted thes e nam es as cognom ens or ep ithets for the North , wh i le ni oana
1 17/ m, the dark , bottom les s ocean , ap p roa ches them not on - the south only,but on every
s ide. Thos e nam es , therefore,bespeak a foreign origin, and tha t origin I hold to ha v e
been in the Sunda Is lands . N o other configura t ion of land can account for it .
Though none of the above s ta tem ents , s ingly , am ounts _to a'
pos itive p roof , yet ,taken together, I think they furn ish suffic ient induction towa rrant the conclus ion tha tthe Polynes ian fam i ly in the Pacifi c , from N ew Zea land to the Hawa i ian group and fromEa s ter Is land to the outly ing ea s tern port ion of the V i t i A rch ipelago ,
is des cendedfrom a branch tha t was agna te to, but far older than ,
the Ved i c branch of the A ryanrace : that it had entered India long before the A ryans ; tha t , wh i le there
,it becam e
m oulded to the Cush ite—A rabian c iv i l iza t ion of that t im e and m ore or les s m ixed up
w i th the D rav id ian branches , who either were in Ind ia before it , or entered there fromthe northeas t ; tha t , whether driven out by force or leav ing for colon i z ing purposes ,it es tabl i shed i ts elf in the Ind ian A rch ipelago at an ea rly period and s p read i ts el f fromSum a tra to Tim or
,from Borneo to Man i la ; tha t it wa s fol lowed into th is a rch ipelago
by Brahm ani z ed D rav id ians and other tr ibes from Deccan who,in their turn
,ob
ta ined the as cendancy and drove the Polynes ians to the m ounta ins and the interior of
the la rger i s lands or com pel led them to leave a ltogether ; tha t no pos i ti v e t im e can be
as s igned for leaving the A is ia tic A rch ipe lago and push ing into the Pacific— it m ay
have occurred centuries before the p res ent era , but certa inly was not later than the
fi rs t century of it, or thereabout ; that the d ivers ity of fea tures and com p lexion in the
Polynes ian fam i ly— the frequent h igh forehead and R om an nose and l ight o l ive colora ttes t a s m uch its A ryan relat ion and Cushite connect ion , as it does its interm ixturew ith the Dravidian and Ma lay branches before and subsequent to lea v ing Ind ia ; and
that i f the p res ent H indu is an A ryan des cendant, the Polynes ian is , a font iori, an
A ryan ances tor.
2 40 Fornander Collection of Hawa iian Folk- lore
other’s c la im s and p retentious w i th jea lous ca re and as sert ing their own w ith the ful les tfreedom .
O f the a lm os t incredible tenac ity and fa i thfulnes s w ith wh ich thes e tradit ions werep res erved and handed down ,
abundant p roofs exis t in the uncorrup ted exactnes s w ithwh ich they are repea ted even a t th is la te day , when col lected and w ritten down as de
l ivered by the old p eop le in va rious pa rts of the i s lands .. I have two independent s ets
of the p rayer and chant of “
Kapaahulani”
He E lele kn na Mau i recount ing the genea logy and exp loits of Kua l i i , a fam ous King of Oahu,
— one col lected on Hawa i i , theother on Oahu— and yet
— though it is perhap s the longes t poem in the Hawa i ian language,
having s ix hundred and eighteen l ines— the two vers ions do not diff er to a word ; so tenacious wa s the m em ory
,so fa ith ful the p res ervat ion of the origina l com pos it ion . I have
a lso a double vers ion of the rem a rkable chant or p rophecy of Kaulum oku (“
O Hau i kalan i rega rd ing Kam eham eha I
,com posed years before the conques t of the is lands
by the la tter,and conta in ing five hundred and twenty—s even l ines ; one vers ion col lected on
Mau i , the othero n Hawa i i , and the only d ifference between the two is the om is s ion of one
l ine in the Hawa i i vers ion . Though pa rts of the fi rs t poem are ev idently of older da tethan the others , yet the poem as a whole can not wel l , from m erely genea logica l cons iderat ion , be les s than two hundred yea rs old . The la tter poem was ev idently com posedbefore the year 1 786 ,
the app roxim ate date of the author’s dea th, whi le Kam eham eha
‘
I
was s t i l l ru l ing over on ly one th ird of Hawa i i and s truggl ing w ith no
’
m a rked succes saga ins t the com bined forces of Keawem auhili and Keoua . A nd thus w i th m any otherm eles and chants of m uch older' da te, bearing record of contem porary events and of the
pas t rem in is cences of this peop le.
It is h is tori ca l ly on record that a S panish ves s el under Cap t . Gaetano,sa iling from
A capu l co to Man i la ,did about the yea r 1 542 d is cover certa in is lands in the North Pa c i
fic,corres ponding in lat itude to the posit ion of the Hawa i ian
.
Is lands , though over ten degrees too far eas t in longitude ; and tha t one of them ,
thought to be Hawan, Was ca l led
La Mesa by the Span ia rds . But'
that record , and no subsequent or p receding recordyet known in the S pan ish a rch ives , m ake any m ention that these is lands were ever vis i tedby the Span ish nav igators .
1 Here the nat ive tradit ion com es to our a id ; and tha t trad it ion is clea r and pos it ive and was wel l known before the a rri va l of Cap ta in Cook , and isin
“
subs tance this , tha t , in.
the t im e of Keli iokaloa ,the son of Um i—a—L iloa , a ves sel was
cas t away on'
the southwes tern coa s t of Hawa i i and three persons were sa v ed from the
wreck , vi z : two m en and one wom an,who were kindly received and rem a ined the ba lance
of their l i ves in the country , m a rry ing and having ch i ldren w ith the aborigines . The
fi rs t ques t ion wh ich a ris es is,when did Keli iokaloa l i ve ? We know from num erous na
t ive genea logies , origina l on d ifferent is lands , a tta ched to d ifferent dynas t ies and fam
ilies , cros s ing and confi rm ing each other , that Keliiokaloa was the eighth genera t ion p rev ions to the bi rth of Kam eham eha I . N ow Kam eham eha I d ied in M ay,
1 8 1 9 , and
wa s a t his dea th about eightyyears old , m aking the t im e of birth app roxim ate to the year1 740 , p erhap s one or two years earl ier . Deducting the generat ion of wh ich Keliiokaloa
l
La Perouse is strongly of op in ion that the Sp ani ards had v is i ted the I s lands . rested m ore or les s t im e ; andintroduced venerea l d i seas es .
Traditional Hawa i ian S tories . 2 4 1
was one,
. s even generat ions are left between the t im e of the sh ipwreck (and landing of theforeigners ) , m ent ioned in the tradit ion
,and the birth of Kam eham eha I 2
Whether tha t a rriva l of foreigners of European extract ion was the on ly one
wh ich occurred during the t im e tha t the S pan iards m onopol i zed the nav igat ion in the
North Pac ific , I have found noth ing pos it i ve in the na t ive tradit ions , to either affirm or
deny ; though I have inferent ia l r easons to bel ieve that others bes i des those a l luded toabove did touch at som e of thes e is lands . In the wel l—known pale or chant of Kapaahulan i
,the King of Oahu, Kua l i i ,— who during som e port ion of his l i fe at leas t wa s con
tem porary w ith Keawe, the grea tg rand father of Kam eham eha— is m ade to say of him
sel f that he knew Tah iti . I quotethe vers e as it has been handed down
Ua ike ho i wau ia Tahi t i ,He m oku leo p ahaohao wa le Tahi t iN o Tahiti kanaka i p ii a lunaA ka iwikuamoo 0 ka laniA luna keehi iho,
Nana iho ia la lo .
A o le o Tahit i kanaka ;Hookahi o Tahi t i kanaka , he hao leM e ia la he A kua ,M e oe la he kanaka
He kanaka no3
A t the t im e when Kua l i i l i ved and ruled , ( s ay 1 675 as the centra l epoch of his exploits , ) the vis its and excurs ions of the Hawa i ians in their
.
own canoes to forei gn landshad been d is continued for m any genera t ions , and, whi le the m em ories of form er journeys were kep t green in num erous fam i l ies , yet s ince the days of no songnor s aga records such journeys by the boldes t and braves t of Hawa i i an heroes , unt i l th isavowa l of Kua l i i s tands forth in its sol itary grandeur, awaken ing dis cus s ion on the fol lowing points — 1 . Which was the Tah it i tha t Kua l i i v is ited ? 2 . D id he v is it it in hisown ves sel
,canoe or peleleu, or was he, l ike Ka iana in a fter yea rs , taken away by a for
ei gh ves se l and returned by the sam e ?
I . To the Hawa i ian peop le, in their own language, Tahiti m eans genera l ly a for
eign country ,— a country outs i de of and beyond their own group . When reference ism ade in the Hawa i ian songs and saga s to any of the Tahitis w ith wh ich they had frequent and int im a te intercourse up to a certa in period , the part i cula r Tah it i is genera l lyspec ified w ith som e spec ia l ep ithet affixed , a s Tahiti - ku ,
Tah it i—m oe, Holaiii—ku,N uum e
a lan i,Holani—m oe
, Lulokapu,etc. , but these and others , rep resent ing i s lands to the
south and southwes t of th is group , a re nowhere spoken of as w ith a leo pahaohao— an
ent irely d ifferent language— not d ifferent in d ia lect , but di fferent in k ind , When therefore Kua l i i about the m i ddle or latter part of the s eventeenth century s peaks of the Ta
h iti wh ith he v is ited a s being a country w i th a leo pahaohao, he did not and cou ld not
Perhap s thirty year '
s should be a l lowed for a genera the t im e of Keliiokaloa’
s m idd le—age or the b irth of Ku
t ion, cons ider ing that , as a genera l p ract ice, the suc ka i lan i at about 1 52 6. Com p are w ith the account byces sor to a chief and inheri tor of the Kapu- m oe was not Galvaom ,
‘
reported in Burney'
s Discoveries in the S outha lways the fi rs t—born , but m ore frequent ly from a later S eas .
a l l iance. In that case the seven generat ions w i l l bring trans lat ion see B . P . B . M us . M em . IV. , p , 3 74 ,
2 42 Fornander Collection of Hawa iian Folk- lore.
m ean any of the Centra l or South Polynes ian Is lands . Moreover, when he says that hethere saw the
“ haole' — the wh ite- sk inned m an— the inference is p la in tha t it was not a
Tah it i inhabited by kindreds of his own race ; for the South Pa c ifi c Tahit is had not thenbeen taken pos ses s ion of , or settled upon by Europeans . The p robabi l ity therefore iss trong tha t the Tah it i he refers to was either the wes tern coas t of Mexico or Man i lawhere the Spania rds were s ettled and held pos ses s ion .
I have no doubt tha t the anc ient Hawa i ians had a know ledge of the m a in land ofA m erica a t p resent Mexico or Ca l iforn ia— and tha t they des i gnated it under the ratherindefin ite appel la t ion of Kuhn-In o Tahit i— the farthes t ends of forei gn lands — but tha tknow ledge wa s acqu ired before tha t coas t was occup ied
'
by the S pan iard ,for the m eles
and legends wh ich refer to it m ake no m ention of the“ haole” up to the t im e of Kua l i i .
How did Kua l i i get to Tahit i ? The intercourse between th is group and othergroup s of Polynes ia or the A m eri can m a in land of wh ich the older m eles speak so fre
quently , had ceased m any generat ions before Kuali i ’s tim e, and Hawa i ian nav iga t ion
wa s then l im ited to the seas and is lands com p ris ing the group . Even the Kaua i rovers ,noted as the m os t da ring and sk i lful throughout the group ,
had los t the know ledge or them eans of go ing to Tahit i . I have shown tha t Kua l i i l ived w ith in the period when the
S pan ish—Man i la trade from the Mexican coas t was at its height . It is h i s tori ca l ly on rec
ord tha t the Sp an ish d is co vered th i s group about 1 542 ; it is tradi t iona l ly on record tha tS pan ia rds ( for no other foreigners or
“ haoles ” then naviga ted the North Pac ifi c ) werecas t away on Hawa i i w i th in a range of twenty years , above or below tha t period ; and therea re reas ons for bel ieving that m ore than one ga l leon ,
during the t im e of the S pan i sh m o
nOpoly of the Manila trade, ei ther “v is ited the i s lands d irect ly,or went so near to them as
to be able to p i ck off any nat ives who m ight have been a t sea in thei r canoes a t the t im e of
the pas s ing -of the ga l leon .
Though Hawa i ian tradit ion is s i lent as to the m anner in wh ich Kua l i i v i s ited Tah it i the land of t he “ haole,
”it is pos it ive as to the fact ; and the on ly rea sonableexp lana
t ion I can offer is tha t a Span ish ga l leon in pas s ing these is lands p i cked up Kua l i i , a t s eaor ashore
,voluntari ly or as a hos tage
,and returned him on its next trip . A nd wha t was
thus done in one ins tance, and of wh ich trad it ion has been reta ined because the object of itwas one of the h ighes t ch iefs in the country
,whose renown in a fter tim es fi l led the land
from one end to the other , m ay have occurred in other ins tances before ors ince w ith m en
of les s er note of whom trad it ion is s i lent or has been los t .
Probably the bes t in form ed Hawa i ian a rchaeologis t of the p res ent day is S . M .
Kam akau, but even he is often very credulous , incons is tent and uncrit i ca l . He has pub
lished ,through the various news papers , severa l genea logies of the anc ient ch iefs , but be
yond the t im e of Um i - a - L iloa of Hawa i i,Piilan i of Mau i and Ka ihikapu
—a—Manu ia and
Kakuhihewa of Oahu ,his love of ant iqu ity often lead him into irreconc i lable d ifficul t ies .
For ins tance, when Laul i - a - laa ,the son of Laam a ikahiki
,who is forty—s ixth from Ha loa
on the Ulu and Puna—im na l ine of des cent , is rep resented as hav ing m a rried Maelo (w ) ,daugh ter of Kuolono , and who is thi rty—fourth on the N anaulu s tra ight l ine from Ha loa
,
there is evidently either a large gap in the N anaulu l ine or a corres pond ing increas e bythe insert ion of col la tera l branches in the Puna - im na l ine. When Kelea ,
the w i fe of Ka
lam akua ,the th irty—n inth on the N anaulu s tra ight l ine, is rep resented as the s is ter of Ka
2 44 Fornander Collection of Hawa i ian Folk—lore.
I am further m ore incl ined to cons ider the Oahu—N anaulu s tra i ght l ine of des centas the m os t correct and rel iable, inasm uch as I find it corroborated by an exam inat ionof nearly allthe correla t i ve branches or i ginat ing from the ch i ldren and grandch i ldren of
Maweke, the twenty - ei ghth on the N anaulu l ine from Wakea . Thus the l ine of Ka lehenu i - a—M aweke, culm ina ting in Kaakaualani , the w i fe of Kakuhihewa
,corres ponds ex
actly w ith the l ine of M ulieliali i - a - M aweke ending in Kakuhihewa . Thus the l ine of
Keaunui - a - M aweke, through N uakea ,Kalahum oku, Moku- a - Hualeiakea , to the ch i ldren
and grandch i ldren of Um i - a—Liloa in Hawa i i , the uncontes ted contem poraries of Kakuhihewa ,
is equa l ly ful l and correct . I am therefore incl ined to cons ider the N anaulu l ine,includ ing its branches , not on ly as the m os t correct, but as the m a in trunk of Hawa i i an
genea logy . A nd tha t it was so cons i dered by the anc ient Hawa i ians them sel ves , I in ferfrom the evident and repea ted des ires of the Hawa i i and Mau i ch iefs to connect themsel ves w ith the Kaua i and Oahu branches of this l ine, and by the fact that Kaua i wa slooked upon by them as the cradle of know ledge, ski l l , laws and rel igion .
Between the d i fferent genea logies,as I have recei ved them
,the fol low ing dis
crepancies appea r, wh ich in m y op in ion ,indi cate either gaps in one l ine, or addit ions in an
other. There a re certa in lum inous points of coinc idence or contem poraneity , wel l established by the un i form trad it ion accom pany ing allthe l ines of des cent, wh ich in a m ea sure
w i l l help to correct som e of the l ines of des cent . The d is crepanc ies a re thes e :1 . From Wakea to Kakuhihewa , on the s tra i ght N anaulu l ine, through M ulielea
l i i and Maelo (w ) , there are forty—five generat ions , Kakuhihewa included .
2 . From Wakea to Kakuhihewa ,on the Ulu—Puna - im na l ine
,through Laulialaa
M aelo’
s husband— there are fi fty generat ions , the d ifference ly ing between Ulu and Lau
lialaa .
3 . From Wakea to Kahoukapu, on the Ulu- Hem a -Hanalaanui l ine, there are
fi fty—one generat ions ; but from Wakea to Laakapu (w ) (the w i fe of Kahoukapu and
s is ter of Laulialaa ) therea re only forty generat ions on the Ulu - Puna - im na l ine. The
d i fference ly ing p robably between Hem a and P i l i - Kaa iea , whom allthe trad i tions correspond in as sert ing as hav ing com e from Tah it i w ith Paao the Kahuna about the t im e of
the great m igration wh ich chara cteri zed the age of Moikeha,OIOpana ,
etc., ch i ldren of
Mulieleali i and their contem poraries .
4 . The trad it ions all agree tha t Kanipahu of Hawa i i m arr ied Hualani (w ) ofMoloka i . But Kanipahu s tands forty - s ixth on the Ulu- Hem a and Hanalaanui l ine
,
whereas Hualani s tands thirty - fourth on the N anaulu s tra ight l ine through Keaunui—a
M aweke and his daughter N uakea . Kaakaualani (w ) the Wi fe of Kakuhihewa , s tands
forty—s ixth on the N anaulu s tra i ght l ine, th rough Kalehenu i—a—M aweke ; but her m other,Kauhi iliula - a - P i ilani , s tands fi fty
- eighth on the Ulu—Hem a and Hanalaa - ik i l ine ; thusshow ing that notw iths tand ing the era of com m ot ion , d isp lacem ent and m igrat ion,
abovereferred to,
the N anaulu'
s tra ight l ine, through M aweke,his ch i ldren and grandch i ldren
,
not on ly m a inta in a wonderful correspondence and regularity between them selves,but
ea ch and allof them un ite in point ing out the d is crepanc ies and p robable interpolat ion on
the Hem a - Hanalaa l ines of des cent . The fi rs t m ent ioned contem poraneity is those of
A nan ini on the Ulu—Puna - im na l ine, and of M ua and her husband Kaom ealani on the
M aweke—Kalehenu i l ine from N anaulu. A uanin i s tands thirty—fi rs t on his l ine from
Traditional Hawa i ian S tories . 2 45
Wakea , _and M ua s tands th irty - s econd on the other l ine. Trad i t ion is c ircum s tantia l that
in their t im e the firs t foreigners (haole ) cani e to this group— to Oahu, off M okapu.
5 . The second recogn ized contem poraneity , tha t I have been able to find in the
m eles and kaaos in m y poss es s ion— sav ing and excep ting a lways wha t m ayherea fter
com e to l i ght— is that of Kanipahu and his w i fe Hualani . A ccordingto the genea logypubl ished by D . Ma lo,
Kan ipahu was the forty—n inth from Wakea, and a ccording to the
N anaulu—Keaunui - a - M aweke l ine Hualani was the thirty - fourth from Wakea .
6 . The next recogn ized contem porane ity is tha t of Kalaunuiohua , accord ing to DMa lo the fi fty—second from Wakea on the Hem a - Hanalaanui l ine
, and Kukonaof Kaua iw ith whom he m ade wa r, and who is the forty- th ird on the Ulu- Puna - im ua l ine.
7 . The next is tha t'
of Luakoa of Mau i , forty—ei ghth or forty - n inth on the Hem a
Hanalaa—ik i l ine, who m ade war on M a ilikukahi who s tands thi rty - n inth on the N anaulu
s tra ight l ine through M ulieleali i and Moikeha .
8 . The next is tha t of Kahoukapu of Hawa i i, s tand ing fi fty—fourth on the Hem a
Hana l-aa—nui l ine, who m arried Laakapu, daughter of Laam a ikahiki, and who conse
quently s tands fort ieth on the Ulu Puna im ua l ine.
9 . The next is what m ay be cons idered as the h is tori ca l, though m ed ieva l , period
of Hawa i ian nat iona l l i fe, vi z : tha t of Piilan i of Maui , Um i of Hawa i i, and Kala im anuia
of Oahu. The second s tands fi fty eighth from Wakea, a ccord ing to D . Ma lo ; the firs t 1 5
fi fty- seventh
,
on the Hem a—Hanalaa - ik i l ine, and the thi rd is forty - th ird on the N anaulu
s tra ight l ine.
' From th is t im e the d ifferent l ines run w i th grea t regula ri ty and correspondence,and were p roper authorit ies ava i lable, I th ink every apparent d is crepancy could be satisfactorily exp la ined .
I regret tha t I have only two genea logies of the Kaua i ch iefs : one furn ished m e
by the Hon . D . Kalakaua , the other publ ished by S . M . Kam akan . The fi rs t gives onlyforty four genera t ions from Wakea to Kua l i i of Oahu and Kaua i
,the s econd gives s ixty
generat ions during the s am e period . The fi rs t counts through M ulielealn, Kum uhonua
and E lepuukahonua ; the latter through Ulu and Puna—1m ua, and A hukini - a - laa . The firs t
fa l ls five generat ions short of the Namanlu l ine through M oikeha to Kua l i i . The latterover—runs s ix generat ions , count ing from Laulialaa and A hukini—a—laa who were brothers
,
bes ides the d is crepancy of five genera t ions a lready not i ced between the N anaulu and
Puna - im na l ines, previous to Laulialaa .
But,i f we cannot reconc i le the l ine of Hem a - Hanalaa—nui w i th tha t of N anaulu in de
s cending the two s tream s from Wakea,let us a s cend the s tream s of two such wel l - known
contem poraries as Kua l i i of Oahu ( N anaulu ) and Keawe of Hawa i i (Hem a—Hanalaa
nui ) . If we thus as cend s ixteen genera tions on ea ch l ine, we sha l l m eet aga in w i th Hua
lan i (w ) on the N anaulu—Keaunui—a—M aweke l ine, and w ith her husband Kanipahu on the
so—ca l led _Hem a - Hanalaa - nui . Thus show ing tha t from Kanipahu, perhap s even fromKaniuhi
,there has been no break or d is crepancy in the la tter l ine. S ixteen or seventeen
genera tions upward from Kua l i i , however, br ing us to the grandch i ldren of that bois terous per iod in Hawa i ian h is tory when M oikeha ,
Kum uhonua and Olopana ,the ch i ldren of
Mulieleali i - a - M aweke, fi l led Hawa i ian tradit ion w ith their exp loits and adventures abroad
2 46 F ornander Collection of Hawa i ian Folk- lore.
and a t hom e ; when voyages to and from Tah it i were of com m on occurrence ; and whenm any changes and add itions to the cus tom s and worsh ip of the peop le were introduced .
Tha t P i l i - Kaa iea was not the son of Laau—a - Lanakawa i , that he was not even a Ha
wa i ian a t all, but a Tah it ian ch ief of h igh birth and grea twea l th , allthe tradit ions and the
m eles referring to the subject unm is takeably p rove. That he es tabl ished h im sel f on
Hawa i i , obta ined a quas i sup rem acy there, founded a dyna s ty and a fam i ly by interm a r
riage w ith Hawa i ian ch ief - fam i l ies , descendants of N anaulu or of Ulu,is equa l ly clear.
“
A re we then to conc lude tha t the so—ca l led Hanalaanu i l ine of Hawa i ian ch iefsdoes not go ‘ any further ba ck on Hawa i i than the t im e of P i l i ? I th ink not . The tradit ions tel l us ful ly and c ircum s tant ia l ly that both Olopana and Kum uhonua , the sons of
M ulieleali i were es tabl i shed and l i v ing on Hawa i i , that M oikeha'
s son Ki la ,their nephew ,
sett led there. They tel l us tha t H ikapoloa (k ) and his w i fe M a ilelauli i were noted ch iefsin Koha la before th is t im e ; that their granddaughter Luukia was the w i fe of Olopana ,
and
tha t thei r grandson Kaum a iliula m arr ied Olopana’
s daughter,Kaupea . A lthough , there
fore,it
'
is im pos s ible a t this t im e to s ay w ith wh ich of the Ulu or N anaulu branchesKan ipahu or Kaniuhi were rela ted ; yet that they were so rela ted and tha t directly , is a cer
ta inty beyond doubt , to those who a re acqua inted w ith the tabu sys tem s and the soc ia l ihs titutions and cus tom s wh ich
,however m odified a t d ifferent t im es
,never aba ted an iota of
their ri gour as affecting the law s
'
of des cent .
From the fact tha t Ouan ini , the grandson of Puna—im ua , was contem porary w ithM ua , on the N anaulu—Kalehenui l ine
,
— their s tanding res pect ively thi rty - fi rs t and thirtysecond from Wakea on their d i fferent l ines— inc l ines m e s trongly to look for the d ifferenceor dis crepancy between thes e two l ines am ong the nam es tha t fol low Paum akua unt i lA huka i , the fa ther of Laam a ikahiki .
A lthough there certa in ly a re not a few persons on these, the p rinc ipa l , l ines of des cent from Wakea ,
to whom trad it ion has affixed a loca l habita t ion and a nam e ; yet I
th ink it in va in to look for genea logica l p rec i s ion or h is tor i ca l da ta before the per iod ofM aweke and his affi l ia tions on the N anaulu l ine, or his p robable contem porary Paum akua
and his near p redeces sors on the Ulu lirie.
Tha t the soc ia l and rel igious cond it ion of the Hawa i ian peop le underwent a t abouttha t t im e sev era l grea t and im portant changes ,— caus ed no doubt by the influx of foreignm a teria l and the intercourse w ith foreign lands 7— m ay sa fely be conc luded from exp res ss ta tem ents and m ore or les s p la in a l lus ions in the tradit ions now extant . Thus the cus
tom of ci rcum c is ing is p la in ly tra ceable up to the t im e of Paum akua, wh i le it is nowhere
s poken of or a l luded to a s form ing a rel igious neces s ity - or a soc ia l cus tom am ong chiefsor com m on peop le before that t im e, un les s in the M oolelo of Kum uhonua .
I have seen no m ent ion of hum an sa cr ifices , before th is period , either of cap t ives inwar or on other solem n occas ions . To th is period is to be referred the powerful p ries tly
6For the p robable p lace and descent o f Hanalaa— (nui
and ik i ) s ee com p arat i ve table of genea logies . [Fornan(ler, Polynes ian R ace I , 2 49 ]
1A s late a s the com m encem ent of thi s century the
N uuhiwa s were every now and then fi tt ing out exp loringexp ed i t ions in the i r great canoes in sea rch of a trad it ional land ca l led Utupu , sup posed to be s i tuated to the
wes twa rd of the i r a rchip elago,from which the Akua
Tao firs t introduced the cocoanut tree. (Un i v . Pi tt . ,V . 2 , p . Turnbul l rela tes tha t when Kaum uali i of
Kaua i wa s sorely p res sed by ant icipat ion of Kam e
ham eha'
s inva s ion and conques t of Kaua i , about 1 802 ,he had a ves sel bu i lt on purpose, in wh ich to em barkhim s el f and fam i ly and chiefs and seek som e
'
foreignland where he wou ld not be subj ected to his dreadedr i va l .
2 48 Fornander Collection of Hawa iian Folk—lore.
The next account of wh ite peop le arr i v ing here is found in the trad it ion and m eleof Paum akua , grandson of A uan ini a fores a id , and an Oahu ch ief
, who is s a id to havev is ited num erous forei gn lands (
“
Kaapun i ia and who brought back w ith himtwo white m en
,A uakahinu and A uakaa iea
,who a fterwa rds were ca l led Kaekae and Ma l iu
and were sa i d to have been kahunas (p ries ts ) . Paum akua a lso brought ba ck w i th him an
other s tranger ca l led Ma lela who wa s a kau la (p rophet ) , but as to whether this latter wasa l so a wh ite m an the trad it ion is not so exp l i c it. The two form er however a re des cribedin the trad it ion a s
'
Ka haole nui , m aka alohilohi , ke aholehole m aka aa ,ka puaa keokeo
nui m aka u laula .
’
Thes e,it would ap pear, rem a ined and settled in the country , as in
later t im es we find severa l p ries tly fam i l ies c la im ing and p rov ing their des cent from the
two form er.
I have taken the above noti ces of the firs t arr iva ls of white forei gners in th iscountry .from S . M . Kam akau
’
s sum m ary of the tradit ions and m eles referring to thatsubj ect . To wha t branches of the Caucas ian ra ce
,i f to that ra ce at all
,these “
wh itepeop le w ith bright eyes and wh ite cheeks , belonged , who in the twel fth century werefound on the borders or am ong the i s lands of the Pac ifi c , m ay be a rare ques t ion fora rchaeologis ts and ethnologis ts to settle. Tha t they were looked upon by the nat ives herea s peop le of another and a l i ghter colored r'
a ce than their own is ev ident . Whether theywere Japanese or som e other Mongol variety , extended a long the wes tern shores of the
Pac ific , orToltecs , from the eastern rim of the Pac ifi c and the Mexican coas t, conqueredand expel led by the A z tecs towa rds the c lose of the twel fth century , the fa ct howevers tands forth in archa i c s im p l i c ity , and becom es of h is tor ica l im portance, tha t, duringthis pei' iod genea logica l ly com puted to have fa l len w ith in the twel fth century the
Hawa i ians recei ved large infus ions not only of Polynes ian blood , from the is land to thesouth and southwes t , but a lso of a l ien races , from one or both cont inents bordering on
the Pac ific , and leav ing their tra ces in the phys ique as wel l as in the cus tom s and worsh ipof the peop le.
8
Th is period of grea t m igrat ions , of nat iona l act i v ity and res tles snes s and of
grand enterp ris es , hav ing pas sed , com pa ra t i ve qu iet seem s to have succeeded for severa lgenera t ions ; and the m eles and legends becom e s i lent upon the subject of foreign voyagesor foreign a rr i va ls unt i l the t im e of Kakaalaneo,
King of Mau i and brother to the greatgrandfa ther of Pi ilani about fourteen genera tions from the p res ent a t the close of
the fi fteenth or the com m encem ent of the s ixteenth century . The trad it ions as wr ittendown by S . M . Kam akau runs thus : In the t im e of Kakaalaneo s evera l forei gners(haole ) a rr i ved at Wa i hee in Mau i , two of whom on ly were or becam e rem a rkable, vi z :Kukanaloa and Pele, who was Peleie,
and the nam e of the ves sel was Konaliloha . Theylanded a t Kiwe in the n i ght and when d is covered in the m orn ing by the na t ives , theywere taken to the v i l lage and fed and brough t to the k ing and the ch iefs who trea ted
them kind ly and m ade friends of them (hoopunahele) and adm i tted them to all the
p riv i leges of the kapu. They sett led in the country , m arr ied som e of the ch ief - wom en
and becam e p rogen itors of both ch iefs and com m oners , and som e of their des cendants“About 1 1 59 A . D . , a grand m igratory wave was set in lished them se l ves a t Celebes . others went in other d irce
m ot ion from Java and Sum atra , ow ing to interna l con t ions .
vuls tons . Som e of the p rinces m igrated to and es tab
TraditionalHawai ian S tories . 49
survive to th is day They were ca l led Kanikawi and Kamikawa a fter the beaut i fulflowers Of Haum ea . Their speech sounded l ike a bird ’s , l ike the lole of the m ounta in
,
a cha ttering, voci ferous bird .
”— “
They s a id they cam e from Kahiki,from the very
interior.
”Their land was a fert i le land w ith p lenty of fru its and la rge an im a ls
“
Their parents dwelt far in land (a ka) on the s ide of the m ounta in , away up in the
fores t (nkaliloloa ,i ka —“
They were acqua inted w ith the banana ,the
bread fru it , the ohia - app les , and the kukui nuts .
”
The tradit ion wh ich refers to the wrecking and landing of the foreigners(haole) two m en and one wom an , a t Keei , South Kona ,
Hawan , in the t im e of Kel i iokaloa ,
the son of Um i - a—L iloa , before the m i ddle of the s ixt eenth century,
is wel lknown and has long been. recorded . There is som e obs curity however thrown overboth th is and the foregoing tradit ion ,
inasm uch as the nam es of the ves sel Konaliloha”
)and of the p r inc ipa l personage (Kukanaloa ) are the s am e in both trad it ions , and a lsosom e of the a ttending circum s tances . But whether it was on ly one and the sam e event
,
adop ted m utalis m utandis — on both is lands , or two separa te occurrences , the fact ofthe a rr iva l , a nd the retent ion of tha t fact in the Hawa i ian m em ory , are none the les ses tabl ished
How these voyages were accom p l ished w i l l not now exci te any surp rise whenwe know ,
not on ly from the tradit ions ,“
but from the ocula r tes t im ony of the grandparents of the p resent generat ion ,
that the canoes of those t im es were of an enorm ous
s ize com pa red w ith the canoes of the p resent day. Double canoes ca rrying eighty m en
were not uncom m on ; and it is reported by eye- w i tnes ses tha t , as la te as the year 1 740 ,
the favorite war canoe, or adm ira l ’s sh ip ,“
Kaneaa iai,
”of Peleioholan i -
of Oahu ca r
ried on board from one hundred and twenty to one hundred and forty m en,bes ides
their p rov is ions , wa ter, etc. A nd it is further reported tha t th is canoe, and pos s iblyothers of s im i la r d im ens ions , was m ade of p ieces of woodor p lanks fas tened together ,som ewha t a fter the m anner of Ma lay proas or Wes tern Polynes ian canoes a t the p resentday. Though the Hawa i ians had not the com pas s or any subs t itute for it , yet they wereful ly and correct ly a cqua inted w ith the bea ring and r is ing and s etting of a large num
ber of s tars , by wh i ch they s teered dur ing the n i ght .
“
It is reported as of no uncom m on
occurrence, for ins tance, that the Kaua i sea -r overs would m ake their des cent on the
Hawa i i or Mau i shores , p lunder or s lay or cap ture whatever or whom soever they coul dlay the ir hands on and then ,
in order to elude pursuit , s tand off , s tra ight out of s ightof land on the op en ocean ,
for two or three days , and return to their own hom es by som e
c ircu itous route, either to the w indwa rd or the leewa rd of the is lands . There is now ;
or was not long ago ,the wreck of a la rge canoe ly ing on the shore near the southern
point of Hawa i i , wh ich m easured one hundred and ei ght feet in length,and was sa id to
have been one of a double- canoe belonging to Kam eham eha IThe Hawa i ians being thus pos ses sed of v es sels capable of perform ing long
voyages in open sea , pos s es sed of suffic ient a s tronom i ca l and p ract i ca l know ledge to
navigate them ,and of daring and enterp ri se to m a tch w ith the boldes t , it is but na tura l
that their trad it ions , s aga s and songs , should be rep lete w itli thei r adventures and
exp lo its in fore ign lands . In tha t they a re over loaded w ith m a rvels , fables and ex ag
gera tions , they on ly resem ble the early and m edieva l per iods of other countries . But
2 50 Fornander Collection of Hawa iian F01k- lore.
when all thes e a re s tripped , there s t i l l rem a ins an undisputable res idium of fa cts to showtha t from the eleventh and during the twel fth century , and subsequent ly , not on ly werethes e is lands v is ited by peop le of k indred and a l ien ra ces whether arr iv ing here bya cc ident or des ign , but a lso that the Hawa i ians , them s el ves , perform ed frequent thoughdesul tory voyages to the countries and i s lands ly ing south and wes t from their own
group ; tha t from th is per iod da tes the es tabl ishm ent,or at lea s t the p rom inence of the
p r inc ipa l dynas t ies and ch ief - fam i l ies in the is lands ; and that from th is t im e the genealogi
cal succes s ion on Hawa i ian s oilm ay be p retty a ccura tely a s certa ined .
I know tha t Pap a and Wakea ,the reputed p rogen itors of the Hawa i ian race of
ch iefs , were a lso cons i dered as gods , dem i - gods , heroes and p rogen i tors in nea rly everyother Polynes ian group of is lands . I have s een it as sum ed tha t the twelfth or th irteenthfi rs t nam es of the Ha loa l ine were com m on to the Marques an pedi grees and cons i deredas their ances tors . I. know that Mau i - a—ka l ana , who is s a id to have col lected the sun
’
s
rays , to have dis covered the fi re, and to have nea rly succeeded in join ing these is landstogether into one la rge cont inent , and whos e nam e s tands twenty - second on the Ulu
l ine,— I know tha t he is the hero of the s am e legends in the S am oan, Soc iety , M a r
quesan and N ew Zea land is lands . Whi le therefore I have no m eans of dis put ing thecorrectness of the succes s ion of nam es borne on Hawa i ian pedigrees from Wakea to
nea rly the period of M aweke, I am yet s trongly of the op in ion that those nam es,their
legends and m eles,were introduced into th is group about the t im e of M aweke and his
contem pora ries and com peers , and during som e of the next fol low ing genera tions . I
am incl ined to tha tI
Op in ion from the fact tha t , wh i le a lm os t every Hawa i ian ch ieffam i ly tha t a t som e t im e or other obta ined p rom inence or influence in the country tracedthei r pedigree up to M aweke,
his contem poraries or succes sors,and cla im their des cent
from Wakea through som e one or other of the num erous branches s p ringing fromM aweke, Kapawa ,
Paum akua or later offshoots from these, not one fam i ly,that I am
aware of, p retends to connect w i th e ither the Nananlu or the Ulu l ines beyond th is period ;thus p rov ing to m e tha t these heroes were the fi rs t and actua l p rogen itors of the Hawa i ianfam i l ies of ch iefs on Hawa i ian soi l , and tha t they brought w ith them from Kahiki theirown ped igrees up to thei r own t im e.
Whoever knew th is peop le som e forty or fi fty yea rs ago, and m ore so i f furtherba ck
,cou ld not fa i l to observe the rem arkable d ifference of appea rance between the
ch iefs and the m akaa inana ( com m oners ) and the Kauwa - m akauuli ( s laves ) ind i ca t ingthe form er a s , i f not of a d i fferent race, a t lea s t of a different and superior class to thecom m on m ul t itude . A nd the feel ing, sol ic i tude and p ride,
w ith wh ich tha t d ifferencewas kep t up , show tha t they looked upon them s elves not only as a different c las s pol it ica l ly
,but a lso as of d ifferent birth soc ia l ly . It was an heirloom from their ances tors
and cam e w ith them from Tahi ti . N o poverty , m isery or m i s conduct could efface i t .
Though there a re m anv ins tances where ch iefs were s la in by thei r subjects in revolt,or were deposed from sup rem a cy by their peers or subord ina te ch iefs
, yet there neverwas a B i l l o f A tta inder in - thos e days , nor i s there an ins tance of a ch ief who ever forfeited his own rank a s a ch ief (of the
”
Pa p a A l i i " ) or tha t of his ch i ldren . Thosechiefs , those ances tors of the Hawa i ian aris tocra cy , did not however, a s I ha v e endeavoredto show
,ap pear on Hawa i ian soi l m uch earl ier than the period of those great m igra t ions ,
52 Fornander Collection of Hawa i ian Folk- lore.
Loh ian ,M alaehaakoa offered up a p rayer or chant , 9 than wh ich few Hawa i ian m eles
bear s tronger evidences of a com pa rat ively genu ine ant iqu ity : and yet th is m ele, p rayeror chant, m akes s pec ia l reference to N iheu—kalohe and to N uakea— an anachron ismshow ing fa irly that the m ele as wel l as the legend origina ted a fter the t im e of M aweke
’
s
grandch i ldren .
I would not be unders tood as a s sert ing tha t there were neither ch iefs nor peop leon the is land of th is group before th is per iod of m i grat ions . The m eles and legends areful l to the contra ry . Th is very fam i ly of Kam auaua and
“
its k indred on Moloka i ;those of Pueonui and Keali iloa on Kaua i ; those of Hikapoloa on Hawa i i and Ka ikipaa
nanea and‘
Puna on Kaua i , and others , whose nam es and whose ped igrees have never beentrans ferred or connected w ith the lives of Ha loa , a ttes t the presence, and p rev iousoccupa t ion of the is lands by both ch iefs and peop le. But thes e ch iefs were gradua l lydisp la ced , and disappeared before the new elem ent
,the Tah it ian influx
, w ith its new
gods , its new tabus , and its greater vigour and m ora l and intel lectua l power. Whateverthe caus es that brought these latter ones here, yet, to judge from the case of P i l i andPaao ,
they were not low - born adventurers , but m en of m ark in their own country, alii
lea/ m,w ith whom a l l iances were sought , to whom the vacant ch ief- s ea ts and the ahuula
na tura l ly fel l in the lap se of t im e , and who kep t bards to s ing their own nam es and thoseof their ances tors , and hera lds to p roc la im their unbroken des cent from Wakea and
from Ha loa .
The s tronges t p roof , however, as I th ink , of the abs ence of Hawa i ian genealogies and of the utter da rknes s wh ich enveloped Hawa i ian h is tory p roper before tha tperiod , is to be found as I have a lready s ta ted in the fact tha t all the p rom inentHawanan ch ief—fam i l ies connect w i th the . l ine of Wakea through Ulu or N anaulu aboutth is t im e, and that , in order to es tabl ish that connect ion ,
they counted through fem a lesas wel l as through m a les , and dropped the la tter whenever they did not lead up to the
m a in trunk of Wakea or som eone of that Tah it ian elem ent wh ich m ade its appearanceabout the eleventh , twel fth , or th irteenth centuries of our era
,and who are inva riably
ca l led “
na kupuna a l i i” founders of dynas t ies , on this or tha t is land .
Tha t the peop le of th is group , whether ch iefs or com m oners , p rev ious to thi speriod , were of Polynes ian — or as they them sel ves ca l l it — Tah it ian o rigin
,there is
no good ground for doubt ing , and every reason to bel ieve . But the t im e of their arriva land settlem ent , the m ode of their a rr iva l , their point of departure, and their pol i ti ca l ,rel i gious and soc ia l cond it ion , w i l l p robably a lways rem a in insoluble p roblem s . Thatthey a rri v ed here long ages before these
'
later Tah it ians , before their kapu - sys tem,
heiau - bu i ld ing,rel igious cerem on ia l , etc. ,
had developed into tha t com p lex , fanc i ful ands tern rule of l i fe, wh ich it had a lready becom e when we fi rs t are m ade acqua inted w iththem
,— I th ink m ay genera l ly be conceded . From the tradit ions and m eles of thes e
Tah it i -Hawa i ians I ga ther that they found the p rev ious inhabitants of th is group l i v ingin a p rim it ive m anner. w i thout any pol it i ca l organ i za t ion beyond the patriarcha l , and
a t lea s t of any s tringent na ture and w i thout heiaus fl0 and , w i th aw i thout kapus"Thi s m ele was p robably com posed about the t im e of That i s ,
'
heiaus of the rudes t cons truct ion and m ost
Kam alalawalu,K ing of Maui , seven genera t ions before s im p le serv ice .
the bi rth of Kam eham eha I .
TraditionalHawa iian S tories .
feel ing of p ri de in thei r superior powers and a tta inm ents, a lthough they acknow ledged
Hawa i i as a“ Kam a na Tahiti
”
(a ch i ld of K ahihi ) , yet they looked upon it as a natura lappanage of them selves
,to be taken pos ses smn of and recons tructed by them and their
pos terity . Theyes tabl ished pol it i ca l sup rem a cy and the kapus , they bu i lt heians , introduced c ircum c is ion ,
the paha ,the ohe and the halo. Ta ttooing com m enced w ith them .
The div is ion of . the peop le into aliis , kahunas , m akaa inanas and Kauwa - m akawela ,i f
not origina l w ith them , received a dis tinctnes s and perm anency from them tha t hardened a lm os t into cas tes . In short , whatever the condit ion in which they found thecountry , they m oulded , reorgan ized and arranged everything on their own pa ttern and ,
wh i le they w ith m os t elabora te care have left us num erous m em entoes of their own
t im e and work , they have left us nearly none of - the p redeces sorsWhile the Hawa i ian cosm ogon ies abundant ly betray thei r Tahit ian origin
,they
a lso develop som e interes ting f acts wh ich w i l l throw som e l ight on the subject of theTah it ians ’ ( I m ean in the Hawa i ian sense of the word ) settl ing here a t the period towhich I have referred . Thus , though the trad it ions and m eles di ffer as to the actua l ori ginof these is lands , som e s ta t ing them to have been born of Papa and Wakea— a kind of
m yth ica l sett ing back their creat ion to the oldes t known period of t im e, and others as sum
ing them to be fished up from the sea by Kapuhauanui , a fi sherm an from Kapaahu in Tahi t i
,and others aga in that they sp rung forth from the n ight
, yet s evera l concur in rep re
sent ing them as form ing on ly a group in a cha in of group s of is lands extend ing from N u
um ealan i on one s ide to Holani , N uuhiwa and Polapola on the other ; and the Mele of Ka
m ahualele, the kahuna of M oikeha , who accom pan ied him from Kahiki, d is t inctly s tates
tha t long before his t im e N uuhiwa and Polapola were s evered from th i s cha in . Thusthe exis tence and bearings of these is lands were known to the Tahitians before theirlas t settlem ent here ; and they knew of the exis tence of other is lands cont iguous to thisgroup , or interm ed iate between this and the eas tern and centra l Polynes ian group s , of
wh ich neither the names nor the loca t ion can now be traced . A nother c ircum s tanceconnected w ith these los t is lands is , that whi le the m eles and tradit ions referring tot im es and persons anterior to the las t Tah it ian settlem ent here a re ful l of noti ces of
N uum ea - lan i and Holani and Kua ihelan i , as w ithin easy rea ch of, and hav ing had frequent intercourse w ith th is group , yet none of the m eles and tradit ions tha t I posses sm akes any m ent ion of them as exis t ing at the t im e of , or subs equent to, that las t Tah itianem igra t ion . Thus the Mele of Kam ahualele and the trad it ions of M oikeha
, Olopana ,
Ki la, and Laam a ikahiki , m ake no m ent ion of them as hav ing been v is ited by these
worth ies or seen by them in their voyages to and from Tah iti . The traditions of Hem a,
Paum akua and Kaha i a lso i gnore them a s exis t ing a t tha t t im e . The t ifi dition of Paao’
does not refer to them in his voyage w ith P i l i from Tah it i (M oaulanuiakea ) to Hawa i i .In com p aring the N ew Zea land legends as publ ished by S ir George Grey , I find
that the N ew Zea landers count fi fteen genera t ions from the t im e of their ances torsleaving the land of Hawa iki , in the S am oan or Naviga tor’s group and settl ing in N ew
Zea land , wh ich was ca l led by them “
A otearoa .
” F i fteen generat ions or four hundredand fi fty yea rs bring the app roxim ate period of tha t settlem ent to about 1 400 our era ,
or from two hundred and fi fty to three hundred yea rs later than the las t Tah itian settlem ent in this group , the Hawa i ian . In the legends , however, wh ich they carr ied w ith
M EMO IR S B. P . B. M US EU M , V OL . V I .— 1 7 .
2 54 Fornander Collection of Hawa i ian Folk—lore.
them to N ew Zea land,occurs not only the wel l - known s tory of Mau i - a- Ka lana (Mau i
o- Ta ranga ) and his exp loi ts by s ea and land , and of his grandm other , who pul led out her
nai ls to furni sh him w ith fi re and who is ca l led Mahu- ika in the Hawa i ian genea logyshe is ca l led Hina—M ahu—ia ; but there a lso occurs four p rom inent and com para t ivelyla te nam es in the Hawa i ian Ulu and Hem a l ine of des cent
,v i z : Hem a ,
Tawhaki
(Kaha i ) , Wahieroa (Wahieloa ) and R aka (Laka ) . In the N ew Zea land legends theyfigure as ch iefs and a r ik is of Hawa ik i
,fol low ing one another in the sam e succes s ion as
in the Hawa i ian genea logy .
Thus , on N ew Zea land tes t im ony , Hem a ,Kaha i , Wahieloa and Laka were ch iefs
of Hawa iki or S awa i i in the S am oan group , and not of Hawa i i in th is group . These
nam es and their ped igrees m us t then have been ca rr ied from Hawa iki to Tah it i andfrom Tahi ti to thi s group , un les s we as sumea direct s ettlem ent from Hawa iki to Hawa i i .
It is true,certa in ly
,that the Hawa i ian legends as cr ibe a loca l habi ta t ion as wel l
a s a nam e to ea ch of these four ch iefs , either on Mau i , Oahu or Kaua i , and p laces and
m onuments connected w ith their nam es are exist ing to th is day ; yet , as there is no
reasonable p robabi l i ty tha t the N ew Zea landers took their dep a rture from th is groupins tead of the S am oan
,and a s thei r evidence is pos it ive as to the res i dence of these
ch iefs in the Hawa iki wh ich they knew and from wh ich they depa rted for N ew Zea land ,
— I am forced to conclude tha t the connect ing of their nam es w i th p la ces in th is groupWas m erely adap ta t ion in a fter ages
,an approp ria t ion to Hawa i ian so i l , when the m em
ory of the m other—country had becom e ind is t inct and when l ittle i f anything was knownof them excep t the one m a in fa ct that they s tood on the genea logica l l is t of the Hawa i ianch iefs
,a fa ct
, wh ich was never a l lowed to be forgottenunder the old sys tem , howeverm uch loca l as soc iat ions m ay be forgotten or a ltered .
It is hardly h is tori ca l ly pos s i ble tha t there could have been two series of ch iefsin
“
Hawa iki (S am oa ) and Hawa i i w ith identi ca l nam es and in the s am e succes s ion ;and , w ith one transpos it ion on ly , the i dent ity holds good a lso in the nam es of theirw i ves e. g .
N ew Z ea landUru- tonga .
Hine—p irip i ri .Kura .
Tonga S autaw- hi ri
I am jus t ified therefore in conclud ing that the Ulu—Hem a l ine of ch iefs was not indigenous to the Hawa i ian Is lands unt i l a fter the t im e of Laka . But Laka was the th irdfrom Hem a who,
by all the Hawa i ian.
tradit ions , wa s the brother of Puna—im na,and
consequent ly the contem porary of Paum akua on the Ulu - Puna l ine, and p robably of
M aweke or his fa ther on the N anaulu s tra ight l ine .
\’Vhether the s c ions of these three l ines , des cending from Wakea and Papa ,
arri v ed here about the s am e t im e , or whether the Puna and M aweke l ines a rri v ed a t a
long interva l from ea ch other , or who had the p recedence in the country , it is 1 1 0W
im pos s ible todeterm ine.
“ Tha t they cam e from the S am oan group ,through the Tah it ian
The M aweke l ine was long antecedent to the Ulu descendants f in fact m ay be cons idered a s the sett lers of thi sgroup ,
—about 1 075 .
2 56 Fornander Collection of Hawa i ian Folk- lore.
m ent of the legend (or ra ther synop s is ) 0f Paao, whi ch I have, wh i le speaking of the
a rri v a l of P i l i,it is exp res s ly s ta ted that ,
'
when P i l i cam e to these i s lands , Hawa i i was
w i thout ch iefs on a ccount of the crim es of Kapawa (“
Ua pau na A l i i m ua o Hawa i i—neii ka hewa o Kapawa ,
ke a l i i 0 Hawa i i nei ia m anawa”
) thus ev idently m ak ing Kapawacontem pora ry w ith the period of the Tah itian m igra t ions .
The N ew Zea land legends have shown tha t the four ch iefs Hem a,Kaha i
, Wahie
loa and Laka were Sam oan ch iefs and not Hawa i ian,and as Kapawa is rep resented
01 1 the Hawa i ian genea logy of Ulu a s being the grea t- grand fa ther of Hem a and his
brother Puna - im na ; and further as he is on ly th ird in des cent from that m yth ica l dem igod Mauna - Ka lana and on ly s econd in as cent from the a lm os t equa l ly m yth ica l Hinahana iakam alam a ,
the w i fe of A ikanaka and m other of Hem a , who went up to the m oon
and whose leg wa s pu l led off by her husband wh i le as cending, I therefore th ink m ysel f
jus t ified in conclud ing tha t Kapawa and p robably his pa rents a re m isp laced on the
genea logy of Ulu, and tha t they belong to a m uch later period the period of Tah itianm i gra t ions .
I ha ve h itherto not referred to the Hanalaa - nui or Hanalaa - ik i l ines in their earl ierport ions . It is wel l—known tha t before the consol ida tion of the i s lands under one governm ent , by Kam eham eha I , the Mau i bards and genea logis ts c la im ed Hanalaa - nui as the
ances tor of thei r raceof ch iefs , wh i le the Hawa i ians p roper a lso set up the s am e c la im .
But it would s eem that even the Hawa i ian ba rds and genea logis ts were not agreed on
th is subject ; for I posses s an anc ient m ele, ev idently com posed in the interes t of Kam e
ham eha I and his dynas ty , wh ich traces his des cent from Paum akua and Hanalaa—nui—not Hanalaa—ik i through Mau i—loa and not through Lanakawa i , and then throughA lo, Waohaakuna , etc.
,to K ikam anio Laulihewa and Ma i l i - kukahi
, and thence downthe Oahu- M aweke l ine to Kalanikauleleia iw i etc. But th is m ele m akes Laulihewa the
seventh from Paum akua in the des cent , or the s ixteenth from Kam eham eha I in the
as cent . N ow on the uncontes ted N anaulu- M aweke l ine Laulihewa . is the seventeenthfrom Kam eham eha , and on the equa l ly uncontes ted Paum akua—Lau l i - a- laa l ine Laul ihewa is a lso the seventeenth from K iwalao, Kam eham eha ’
s cous in, th is la tter l ine hav
ing the double advantage of hav ing been cros sed both by the Mau i and Oahu l ines .
A s sum ing , therefore, that Laulihewa’
s pos ition is correct in th i s m ele, or nea rly so,
Hanalaa - nu i ’s p lace on the pedigree w i l l be fi fth or s ixth from Laulihewa , or a con
tem pora ry w ith M oikeha.
on the N anaulu s tra ight l ine, or w i th Nana or Kum akaha on
the Ulu—Paum akua l ine. In either case Ha’
nalaa, whether “
nui or“ ik i
,fa l ls w i th in
the period of the Tah it ian m igra t ions , and thei r l ines m us t suffer a p roport ionate cur
ta ilm ent of the nam es wh ich now figure on them . Tha t Haho, who in th is m ele s tandsnext a fter Paum akua , and s econd above Hanalaanui , belonged to the new era ,
inaugu
ra ted by the a rr i v a ls from Tah it i , I conclude from the fact tha t w ith him com m encesthe record of the A ha—a l i i , a
_pecul ia r ins t itut ion not known before th i s t im e,and an
indispensable accom pan im ent of an A l i i—kapu ( a sa cred ch ief ) .
Without such exc is ion of nam es I can see no way of reconc i l ing the N anaulu
s tra i gh t l ine and its num erous branches , or the Puna - im na—Paum akua—Laam a ikahiki
l ine and its equa l ly num erous branches , w ith the Hem a - Hanalaa l ines,so as to bring
kn‘
own contem pora r ies on a nearly para l lel s tep of des cent from those whom they allc la im
Trad itional Hawa i ian S tories 57
as com m on ances tors For ins tance, on her fa ther
’
s s ide,H R H Kinau ( the p resent
King’s m other ) was s ixty e ighth from Wakea ,count ing by the com m only rece ived Hana
laa—nui l ine ; and on her m other 3 s ide she was seventy from Wakea, count ing by theHana
laa ik i l ine. But by the N anaulu s tra i ght l ine, connect ing at Kalan ikaulelea iw i I , Kinauwas on ly fi fty third from Wakea , and even by the Ulu Puna l ine and severa l of itsbranches she wa s on ly fi fty- s eventh from Wakea . The d i fference of fi fteen and s eventeen genera t ions between the Hanalaa l ines and the N anaulu s tra ight l ine, and even thedifference of eleven and th irteen between the Hana and Puna l ines
,is too grea t to be ac
counted for in a na tura l way, such as the ea rl ier m a rriages in one l ine than in another. I
am therefore forced to conclude that th is exces s of nam es on the Hanalaa—Hem a l ines wasm ade up of contem poraries or col latera ls and engra fted in a ftert im es on the or igina ll ines . From the p resent tim e up to M aweke, Paum akua
,and P i l i
, who s tand respecti velytwenty—fi fth,
twenty—s ixth and twenty—seventh from Kam eham eha I and his contem porar ies the genea logica l l ines cros s each other by interm a
'
rriages so often ,and tradit iona l
not ices of contem porary ch iefs a re so frequent , tha t there is com para tively l ittle d ifficulty inveri fy ing any given nam e or finding its p roper p lace. Here then , p roperly s peaki i i
g,
Hawa i ian h is tory com m ences , and I w i l l now endeavor to show the m os t p rom inentnam es on the different l ines , their connect ion and their exp loits .
Haw a i ian Origins .
COM PA R A TIV E TR A DITIO N S or V I TI,F I J I
,N EW ZEALAND
,TO N GA I S LANDS , M ARQUESAS
I N TH E V i t i group the kings are ca l led m i of the land Over wh ich they reign . In
Tonga and s om e other O f the Polynes ian is les the h ighes t ch ief is ca l led tni . The Tui
Tonga fam i ly des cended from the gods .
The V it i gods were in the fol low ing gradat ion : Lan- Hanalu (Polynes ian ,
Kane ? ) Ka lu, god Of the kapu ,there ca l led “
tam bu the infer ior gods were Ka lu N iuz a,
R ei z o, V a z ugui—Bera ta
,V a z ugui
- Ton - ha,Kom ei—Bun i - Kura ,
Ba lu- Bunt i,Leka , Uleguen
Buna ,Banu- Be, Tam bo- Kana—Lauhi , Buta - Guibalu,
Dauz ina,Kom a inen- Tulugubuca ;
the princ ipa l goddes ses were Gu l ia—Z ava z o, and GOli - Koro.
These gods inhabited a heaven ca l led Num a—Lauhi . (What rela tion does thatbear to the N nnni ealani Of the Hawa i ians ? )
Ond in—Hei , or Oudin—Hi , is the crea tor Of heaven, earth and all the other godsA fter dea th , every soul goes to join Oudin - Hei
The V it i p r ies ts are ca l led a inbetti .The V itians m ake no hum an s acrifi ces ; they worship no im ages . They have sa
cred houses ca l led a inbnre. (Com pare Hawa i ian ,
“
pule A t the dea th Of a king orqueen they cut Off a finger or a toe
,but not in t im es Of s i cknes s , l ike the Tongans .
The V itians use no betel , but drink awa l ike the other Polynes iansA t the age Of fi fteen years , the V itians p ract i ce c i rcum c is ion by s l itt ing the
p repuce.
Though they m arry a t an early age,
'
they do not cohabit w ith their w i ves unti lthey a re twenty yea rs Old ,
for fear they should die— a rel igious injunct ion Of the kapu .
Wives are
-
not sold by their husbands .
The wom en do not ea t w ith the m en,but a fterwards .
The awa p lant is ca l led angona .
Coconut trees a re cl im bed by m eans O f a cord between the feetTabuing in V i t i is p ract ised a s in Hawa i i and elsewhere in Polynes ia The tabu
tree is ca l led along -i .
The V itians know how to m ake ea rthen ves sels (pottery ) , p robably der ived fromthe Papuans Of N ew Gu inea .
A nthropophagy is com m on in the V iti group ; enem ies and others a re equa l ly accep table.
The V it i canoes a re fi tted w i th out - ri ggers .
The ha ir is t ied up w i th wh ite th in kapa ,res em bl ing a turban , l ike the Papuans
O f V egiu .
‘The trad it ions of the inhab itants O f V i t i a re those gi ven by G . L . Dom eny de R ienz i , L'
Univers Pittores
que, V ol. 3 , Pari s , 1 836.
( 2 58 )
2 60 Fornander Collection of Hawa i ian Folk- lore.
ing w ith his com pany , and guided by the god O f thunder , Tauraki , arri ved a t, and set
tled on the banks O f the ri ver Churak i .A t the North Cape and a t Bay Of Is lands the trad i t ion refers to a large country
s i tua ted to the north and northwes t Of N ew Zea land , ca l led Ulim araa or Ondi—ni ara
(Engl ish , Ortagi ) , a land expos ed to the hea t Of the sun and abounding in hogs . Som e
of the N ew Zea land ances tors went there a t one t im e in a la rge canoe, and on ly a few
returned,having been absent about one m onth . A nother trad it ion m entions tha t a sm a l l
ves sel cam e from that country ; four Of the crew landed at Tatara - nui and were ki l ledby the N ew Zea landers
N ewZea land is ca l led by the nat ives A otea - roa .
'
The North Is land is ca l ledI ka—na - Maui , ” and the South Is land , “ Kaua i - Punam u.
”
The N ga tipaoa tribe count fi fteen genera t ions s ince thei r ances tors left Hawa iki
and cam e to N ew Zea land .
One Of the canoes , in wh ich they cam e, was ca l led A rawa . It was m ade from
a Tora ra tree tha t wa s cut down in R arotonga,wh ich l ies on the other s ide Of Ha
wa i k i .” When another Of these em i grant canoes , ca l led the Ka inn i was ready , R ata ,
one Of the bui lders , s lew the son Of Mana ia and hid his body in the ch ip s and shav ingsOf the canoes . Th is resem bles the Hawa i ian legend O f Paao and his brother whenthe form er left for Hawa i i
N O hogs were in N ew Zea land in Cook ’s t im e, or for som e t im e a fterwa rds .
A s in m os t Of the Polynes ian tribes , N ew Zea land wom en a re adm itted to the
succes s ion in the governm ent ; so a lso w ith the Ba tta s in Sum a tra .
A m ong the Ba ttas , the des cendants of the'
ra jahs form a clas s in soc iety,s im i lar
to the ranga t iras Of N ew Zea land , Tah it i and other Polynes ian tribes .
The kanipong, or fortified p laces Of the Ba ttas are nearly ident i ca l w ith the [i a
of the N ew Zea landers .
The three gods Of the Ba ttas , Batara - Guru, Sora—Pada and M augala—Bulong , cor
res pond in a ttri butes to the N ew Zea land Maui—R angi , Tauraki and Mau i—M ua . The
firs t is the great god Of all,the s econd has power over the a ir and allbetween heaven
and earth,and the la s t rules over the earth .
Cann iba l ism is com m on to both na t ions ; a lso polygam yThe v ictor ch ief in N ew Zea land eats the eye Of his s lain enem y . In Tah it i the
eye Of the hum an s acrifi ce was Offered by the p r ies t ‘
to the Offic ia t ing chief . In Hawa i i
tha t cus tom probably Obta ined form erly . The exp res s ion eia kni t m aka, used as a m ark
Of subm is s ion or devot ion to another, m os t l ikely refers to som e such anc ient cus tom,but
nei ther tha t nor cann iba l ism were p ract ised in Hawa i i , a t leas t no trace Of them rem a insin their tradi t ions .
A N ew Zea land ch ief’s w i fe frequently hung hers el f on the dea th Of her husband .
There was no law or absolute neces s ity for so doing , but it was a cus tom whose Observ
ance was m uch app lauded as the m a rk Of a true and devoted w i fe.
In N ew Zea land the awa root is not used a s a beverage, a s in the other Polynes iantribes . The p iper ex cels nin,
ca l led kowa grows there, but is not used . N O s a lt nor sp i cesis used w i th v ictua ls .
P i gs and poultry were introduced by Europeans . Dogs and ra ts were indig
Hawa iian Origin. 2 6 1
enous , or cam e w ith the Polynes ians . The N ew Zea landers ca l led the condor by thePolynes ian nam e O f
”
pou ltry , ni oo. They then reta ined and trans ferred the nam e, thoughthey did not succeed in bringing hens w ith them when they em i gra ted to N ew Zea land .
The legends about Maui , his adventures , his fi sh ing up the earth from the water,
his gett ing fire, his fi sh—hook , M ana iakalani , are m any and m os tly coinc ide w ith the Ha
wa i ian legends . (See Grey’
s“
Polynes ian Mythology ”
) Those legends Of Mau i wererecogn i zed and . m ore or les s known through all the Polynes ian groups , and hence p robably arr ived w i th the fi rs t s ett lers . One Of the N ew Zea land tradit ions has it tha t thethree Mau is concurred in the crea t ion of m an and
,subsequently , Of wom an from him .
On Hawa i i and on the Soc iety group a s im i lar legend , m uta tis m utandis, Obta ined .
There is a lso a legend of Lono (R ona ) , who fel l in a wel l , caught in a tree, and
was taken up to the m oon , where he is s t i l l v is ible. Th is resem bles som ewhat the Ha
wa iian legend Of Lonom oku or Hinahana iakam alam a , the w i fe of A ikanaka and reputedm other of Puna and Hem a .
The N ew Zea landers ca l l foreigners by the nam e, poke/i a . (A ny ana logy to the
Hawa i ian , pakea , a kind of wh ite s tone ? )The cons tel la t ion known as Orion’
s belt was ca l led by N ew Zea landers walea ,the
canoe.
The va riat ion in legends indi ca te tha t the north and south is lands Of N ew Z ea
land received their inhabi tants at d i fferent “
t im es .
TONGA I SLANDS .
The Tonga Is lands had p laces of refuge, sa cred enclosures, where fugi ti ves were
sa fe The sam e in Hawa i i .The Tongans have a tradit ion tha t they were des cendants from Bolotu
, an is landsom ewhere in the northwes t, in th is w ise : Som e O f the inferior gods Of Bolotu
,to the
num ber O f about two hundred m en and wom en left to v is i t the new land Of Tonga a fterit had been pul led out Of the wa ter by the god Tangaloa . Hav ing arr i ved
,they con
cluded to s top and took thei r ves sel to p ieces . A few days a fterwa rds som e Of themdied , and one, being insp ired , told them tha t hav ing eaten the fruits and breathed thea ir of Tonga ,
they had los t their im m orta l i ty , and tha t they were des t ined to peop le theworld , and tha t all tha t surrounded them would a lso be perishable—
“
rhea ina—m a .
”
They bu i lt a canoe to return to Bolotu,but they never succeeded in finding that land and
returned sorrow fu l ly to Tonga .
A nother tradit ion reports tha t Tanga loa was fi sh ing one day in the grea t ocean ,
when his leaden hook caught into som eth ing and on pul l ing at it a num ber Of rocks cam e
in s ight , gett ing larger and la rger, when the l ine broke and the Tonga Is les rem a ined as
they are. A place at Hounga is s t i l l shown where the hook caught in the rocks . Thathook was s t i l l in the posses s ion Of the fam i ly Of the Tui - Tonga som e thirty years beforeMariner’s t im e. The N ew Zea landers and Hawa i ians have a s im i lar trad i t ion , but m akeMau i the hero Of the ta le;
O
Hogs were com m on in Tonga before its d is covery . Dogs were s carce and
m os tly brought from the V it is . Poul try abounded .
2 62 Fornander Collect ion of Hawa i ian Folk- lore.
The Tongans bel ieve tha t hea v en ,the p lanets , ocean and the is le Bolotu exis ted
before the earth ; and the Tonga is les were fi shed up from the ocean by TangaloaMankind cam e from Bolotu,
the p rincip a l res idence Of the gods , p laced in the
northwes t. The sou ls Of the egui or ch iefs , a fter dea th , go to Bolotu . The s ouls Of
the ina tabnle go there too,but to ser ve the form er and the gods . The Tongans were
not agreed a s to whether the inna had a soul or not ; but the tna pos i t ively had none,
or i f they had,it d ied w ith the body . The Tni—Tonga and the V eachi des cend in d irect
l ine from two O f the p r inc ipa l gods .
The Tongans reckon about-
three hundred p rim it i ve gods , Of wh ich about twentyon ly a re honored w ith tem p les and p ries ts . Ta l i—a i—tubo is the god of wa r. Tui - fua
Bolotu p res ided Over the div ine as sem bly a t Bolotu,but is les s in power than the p re
ced ing . Hihuleo is a powerful god , worsh iped by the Tui - Tonga fam i ly . Tubo- Tot i,is
the god Of voyages . A la i V alu is the god consulted in s i cknes s . A lo—A lo is the god
of w ind ,ra in
,seasons and vegetat ion . Tanga loa
,is the god of a rts and invent ions .
Ha la - A p i- A p i , Togu i Uku,
M ea and Tubo- Bugo a re gods of the sea and voyages .
The un iverse reposes on the body Of the god Mau i . He is the giant am ongthe gods , but has no tem p le nor p ries ts . When he is fa t igued ly ing in one pos it ion ,
he
turns , and tha t is the cause Of ea rthquakes .
The tabu sys tem was m uch developed in Tonga in its m inut iae and Operat ions .
It'
i s es sent ia l ly the sam e through the ent ire Polynes ian fam i ly ; the va riat ions in degreeand intens i ty a re loca l .
Tu—i—Tonga ,the h ighes t ch ief , des cended from one Of the gods that form erly v is
ited Tonga . The res pect shown him arises solely from his rel igious cha racter . He
wa s a k ind Of sovereign pont iff , and unt i l m odern t im es nothing Of im portance was donew i thout consult ing him . V eachi , another ch ief or egni Of d iv ine des cent ; second in rankto the Tu - i . The p ries ts have no soc ia l cons idera t ion as such,un les s they a re insp i red .
Hu,0 1
’
the k ing,i s the h ighes t in power, but not in nobi l i ty .
'
E gn-i,nobles
,a re
a l l ied and rela ted to the fam i l ies Of Tu—i , V eachi or Hu. M a tabule,the cla s s jus t below
the egu i , are couns el lors and officers . The t it le is hered ita ry , and the son does not enter
the c las s Of i na tabnle unt i l the father’s death . Unt i l then he belongs '
to the clas s ca l ledinna ,
com posed of the sons , brothers and des cendants of m atabule.
’
The sons and
brothers Of a inna belong “
to the las t c las s ca l led tna unt i l the death of the parent . The
tna com p rise .allwho do not com e under one Of the p receding ca tegories of rank . Theya re the com m on peop le.
Hogs in Tonga a re ca l led bnaka ,as in Marques as ; in Hawa i i , puaa .
The Tongans were not cann iba ls , but som et im es in im ita t ion Of the V itians , it
becam e a m i l itary point Of honor for the young warriors to ea t the flesh Of an enem ys la in in ba ttle.
A m ong the Tongan dances were the hea , a very ancient and s tately dance perform ed by m en , and the nla a lso very ancient , p ractis ed form erly only by the low c las ses ,but a Tonga ch ief having seen it perform ed at S am oa , where it was sa id to have beeninvented
,
— m ade it fash ionable in Tonga .
Fort-
lander Collection of Hawa i ian Folk—lore.
Hina - te- A O—Meha,fem a les ; Fetu- Moana ,
Fetu - M au—A ni,Fetu—A m o—A m o and Ia - Fetu
Tini,m a les .
A turtle was s acrifi ced , and then the ra in cam e in a ca tac lysm . A fter a wh i ledry land appea red , and the ves sel Of Tanaoa ,
teetina o Tanaoa,appeared on the sea Of
Hawa i i , whose m ounta in ridges began to shoot up out Of the wa ter. A fter that thefect ina o M oe/70 appeared Over the sea Of Hawa i i , land rose up m ore and m ore in Hawa i i
and M a tahou and allwere s a fely landed .
i
:
5 . The Legends of the Take. The Ma rques ans ca l l them selves the des cendantsfrom the Take 0 Take—hee- hee, their imm edia te progen itor being Tan i , one of the twel vesons Of TO
'
hO or the ori gina l Take. Hav ing had com m ot ions and wars am ong themselves , they were driven out Of Take- hee- hee or A heetake, as it is ca l led in anotherlegend . There a re two accounts Of the m igra t ions of theTakes . They run in th is w ise
That O f A tea :
From Take- hee- hee
to A li ee—ta i
A O - nuu
Pap a - nui.
Take- hee
A ni - takeHawa i iTuu—m a
M eaa i
F i t i—nuiM atahou
Tona - nui
M au- eva
P i inaover the ocean to A O - m aam a (Marquesanlands )
(Marquesan
fol low ing a re the ch iefs or founders who led the Take dur ing
M akoiko founded the sett lem ent A hee- ta i .
Koui (k ) and Koutea (w ) founded the sett lem ent A O - nuu.
A tea and A tanua founded the sett lem ent Papanui .
Papa—tana - oa and Heihei - tona founded the sett lem ent Take - hee
Tani -oa - anu and Taneoa—ani founded the sett lem ent A ni - ta i
Tonafi ti and M awena founded the sett lem ent Hawa i i .Moepo and Taanea founded the sett lem ent Tunm a .
Ono - tapu and M oe—oe- ibea founded the sett lem ent M eaa i
M anuio and A toom a i founded the sett lem ent M atahou
Som e Of the above lands are thus des cribed :A heeta i was a m ounta in land , w i th a settlem ent a t Ta iao , another at Meiu i—taka
hua ,and another nea r the wa ter ( lake or ri ver) of N uu- taea .
That of Tan i °From Take- hee- hee
to A hee- takeA onuu
Pap anuiTakehee
Howau
N inioeA O - ewa
A ni takeHO vau
V evau
Tunm a
M eaa i
Fitinui
M atahou
Tona - nui
M au ewa
P i inaover the ocean to A O—m aam a ,
lands ) .
Hawa iian Origin. 2 65
A onuu is ca l led in the m ele °
He henna hiwaoam ei A heeta i
He henua hiwahiwa A om ai .
Faa ina ru led in A onuu , and a fter him A nu - O—A atuna A fterwards the ch ief A teaki l led Um a i and c iv i l wars drove him and m any other Take to s eek new hom es in otherlands
Papanu i is ca l led a h igh table land , nea r the s ea, vitna m e te ta i . A mong the
fugit i ves from A onuu was a chief Tik i - M a tohe and his w i fe Hina . They left w iththeir fol lowers and outfit Of p igs , fowl and fruits in a double canoe
, vaka hnpn,and
d is covered the land Of Papanui . The m ele of Tan i ’s land ing on Papanui s ta tes tha tthe hos t A tea would , in honor Of Tan i , bring p igs from A O—tum i , turtle from Ono
tapu and fow ls from below Ii hawa and N uu—teea .
Take- hee is ca l led : “
Tn hit/ aoa eeke i te hee.
A nita i or A nitake O f th is it is s a id : “
A lean papana ia ta i nae'
nae
Hawa i i is ca l led : Ta i inani ao nta oa tn te I i .”
In Hawa i i the hnpe, leohanni ,inio and teinann trees were grow ing . Hawa i i ap pears to have been subject to trem en
dous hurri canes , fol lowed by fani ines . The fol low ing head lands or capes are m ent ionedin Hawa i i : F it i - tona - tapu ,
Pua,A O
,A O—ena and A O~Om a . The in io tree was sa id to
m ake good paddles . Two m ounta ins are m ent ioned in Hawa i i ; one in the m ele Of M a
tahou Of Hawa i i , cal led Mouna—Tika - Oe ; the other in the m ele Of Tupaa , ca l led Mauna—0a .
The latter i s s a id to have been raging ( i i ) on top and s erved as a landmark for Tupaawhen
' he left Hawa i i w ith his fam i ly and fol lowers .
Tunm a is s a i d to have been near toHawa i i “
Te Tunina i Hawa i i ta ta ae.
M eaa i : A llthat is s a id Of th is is land-
is :“
M on ae te ti t/9a ta ta eke no te ta i
M atahou is the las t land m entionad in th is m ele, and no other des crip t ion givenof it
,than tha t it s tood in the sea ,
“
tn i te tai .”
Throughout these m igra t ions the Take a re rep res ented a s having com e frombelow (ni ai iao) , when com ing from A heetake, and going up (nka ) to M atahou
Throughout the Polynes ian group s , w ithin the - trop i cs , when a land - is spokenOf as iao ilalo,
iraro Of the s peaker’
s p lace, it inva riably m eans to the leeward,before
the p reva i l ing trade w ind . Th is w ind be ing from northeas t or southeas t , these m i
gra tions pursued a course from wes t to eas t, wh ich sugges ts a des cent from A s ia or
the A s iat i c A rch ipelago.
The word take, as exp res s ing a nat ion or a race, is p robably an archa ism Of the
Polynes ian language ; its condensed and m odern form being tai , as I find the la tter formused interchangeably w ith the form er in som e of the m eles
,a s A a i—t
'
a i for A ni—take,A bee- ta i for A bee- take. The word ta i occurs w ith the s am e m ean ing in the TongaIs lands
,where th is exp res s ion is com m on— K ai F it-i
, V iti peop le : K a i Tonga , Tongapeop le ; in Hawa i ian ,
kaka i,a fam i ly . The O lder word , take, _
is found , however, in s ev
era l p laces :“
A i—tu - take, an is land Of the Hervey group , and“
Oni—take, a p lace on sa id
is land ; “
V aetake,”
a bay in Uahuka ,one of the Ma rques a s Is lands .
In the m ele Of Te i nohoina o Papanu i, Tik i is - ca l led the firs t m an : O Tiki to
inalou M otna,oia te ena te inna
”: Th is is Tik i M a tOhO and his w i fe Hina ,
or Tik i M a
toho is a nam es ake Of the firs t Tik i .
Legend Of Haw a i i - loa .
COM P I LED A N D CONDEN SED I N ENGLI SHFROM
K E PE L I N O A N D S . M . K A M A KA U
CCORDIN G to an Old Hawa i ian trad it ion the ali i Of the genea logy d irect from Kanewere ca l led “
lea hoalii”
and he’
li i poni ia”
(anointed ch iefs ) , anointed w ith thewa i n in a Kane
,and thus becam e na
’
ln kapn—akna .
”
The ch iefs below themin rank were ca l led he
’
li i noa (not anointed ) , but were s t i l l chiefs Of the“
ikn—nnn,
”
they cou ld succeed -to the governm ent of the land and were then ca l led “
he M oi .”
The ch iefs (lea hoali i ) had both tem pora l and s p ir itua l power. Their genea logy(papa alii ) was ca l led
“
ikn-
pan, because it a lone led up to the end or beginn ing Of allthe genea logies ; no one reached further back than thei rs . The ch iefs Of the
“
papa
ihu—nun” cou ld on ly have tem pora l power and be rec ip ients Of the ordina ry “
hapa—alii
”
awa rded to other ch iefs accord ing to rank , whereas “
lea hoali i enjoyed both the “
kapa
ale-
ila and the“
kapu- ali i .”
Th is O ften brought on dis sens ions and enm it ies between the ch iefs Of the papa ilennnn and those O f ikn—pan . The form er would Often introduce the ances tors Of the ilen
pan upon thei r genea logies in order tha t they m ight be cons idered as s p ringing from the
hapa a /cna race and becom e a l so “
lea hoalii”
Of the“
nun-
pan”
and“
ihu- pan.
”
The worsh ipers Of Kane were ca l led he papa laa or he papa K ane. Thosewho worshiped im ages were ca l led “
he pae lei-i,
”and those who worsh iped nobody were
ca l led “
he loa—luau.
”The loa - luau
”were godles s peop le, and in the t im e Of Wakea and
Papa ,the fi rs t ch iefs of the i /en - nnn in thi s country , a num ber Of w '
orthless ka pus wereintroduced to support the w i ckednes s O f Wakea .
In veryolden t im es no hum an sacrifices were Offered to Kane . He laopa lee lea
nalea na Kane”
was the settled law Of tha t t im e,becaus e the kanaka was cons idered
s a cred to Kane and l ike unto him . The i dol - worsh ipers , and the fol lowers Of the“
lii
noa”
(not Of the Hoali i race ) Offered hum an sacrifi ces
One of the anc ient p rayers was rec i ted on the great fes t i va l days a s fol lows
The Pries t : 0 Kane m e Ku~ka - Pao , E , O ia’
nei ?
The Congrega tion : HOO ia , e , O ia .
‘For a trans lat ion Of thi s p rayer see Fornander, Polynes ian R ace, V ol. I , p . 6 1 .
( 2 66 )
2 68 Fornander Collection of Hawa i ian Folk—lore.
no l i fe cam e to it. Then he becam e very angry and sa id : I w i l l take your m an and he
sha l l die ;” and so it happened and hence the fi rs t m an got another nam e,Kum u- U l i
wh ich m eans a fa l len ch ief (he li i leahnli ) .
The land of Ka lana i Hauola was s i tua ted in Kab ik i - Honua—Kele ; by other tradit ions it wa s in M OlOlan i ; by
“
others it was in Hawa i i - nui—Kuanl i - Ka ioo, a la rge and longcont inent.
Kane,Ku and Lono dwelt in the em p ty s pace— (th is is another tradit ion ) i lea
lewa i o ia nei,
”and had no s pec ia l res t ing p lace. They then crea ted three heavens
and by spec ia l com m and fixed the s ta rs and the l ights therein .
One tradi tion reports tha t Kanaloa was a generi c nam e for a m ultitude Of
evi l s p i ri ts , crea ted by Kane,who opposed him or revolted from him because they were
den ied the awa ,wh ich m eans that they were not perm i tted to be worshiped ; awa being
a sacrific ia l Offering and s i gn Of worsh ip . These ev i l s p irits did not p reva i l but werethrus t out and driven by Kane i lalo lilo loa i lea po
”
(down into the utterm os t darknes s ) and the ch ief Of these ev i l s p irits was ca l led M i lu,
m eaning the k ing Of death ;another nam e for him was Kanaloa ,
a lso Kanaloa 0 ka oa nu - kea nui a Kane.
When the heavens were m ade, then the earth was m ade. A nd then the Kanaloa
sp iri ts were the fi rs t crea ted by the gods . They were not m ade by hand l ike the fi rs t m an,
but were sp i t out ( i lenha ia ) by the gods .
A fter Kum u Honua was created and p laced upon his land , Kane con ferred w ithhim and his w i fe and es tabl ished laws for them ,
and the law was ca l led “
loan”
( the tree ) .
The words Of Kane a re not ful ly reported in the legend ; but it was a fterwards thoughtthat the tree wa s the bread frui t—tree (nln ) and tha t it grew at Honokohau,
in NorthKona ,
Hawa i i ; tha t it s p rung from Kane (na m ini -i ia 0 K ane) and tha t its fruits havebeen bitter or s our from tha t day to th is . A nd the wan/ee was given to Kum u Honna for
cloth ing , and it was s acred to Kane and grew in Ix eaukaha ,North Kona ,
Hawa i i .Kanaloa seduced Kum u Honua
’
s w i fe Polo—Ha ina (Ke Ola Knnin Honua) and
she and her husband broke the laws Of Kane. Kum u Honna was ca l led Kane—Laa—ulia fter he had broken the laws Of Kane, wh i ch m eans , a ccord ing to Hawa i ian kahunas(p ries ts ) ,
“
he ahua nlia i lea laan,
”
( the sp ir it who fel l or was des troyed on account Ofthe tree ) .
Fol low ing a re the nam es Of Kum u Honua and his w i fe a fter they fel l from grace :PelO—Haena (w ) ,
2 U l ia -Wa le (k ) , Laa—a i (w ) , Laa—hei (k ) , Laa - m ake (w ) , Laa—uli (k ) ,Kum u—Hana
’
(w ) , Kum u U l i (k ) , Kanikau (w ) , Kan i Kuo (k ) .
A n d a - opoopo com p rises twelve genera t ions . A llwho sp ring from any branchw ith in these twel ve are cons idered a s rela t ions . A n a i l- apaapa
”
extended over two tothree centuries .
A n“
an poipu cons is ted Of twenty—four generat ions . A ny one a t th is di s tancefrom the genera l ances tor , s pringing Off from any branch , wa s not cons idered a relat ion . The m arrying such d i s tant branches was ca l led “
hoao—lopa .
”A n
“
ou- poipn”
extended over s ix or m ore centuries .
The letters w and k adj oin ing nam es throughout thi s paper are abrev iat ions for the Hawa i ian wahine( fem a le) and kane (m a le ) .
Legend of Hawa i i—loa . 2 69
Fol low ing a re the generat ions from Kum u Honua to N uu- Pule, i . e. from the
creat ion of m an to the flood .
Kum u Honua and La lo Honua had three sons : 1 . KOlO—i—ke- A O , or Laka ;2 . Kulu- ipo or KOlO—i—ka—Po ; 3 . Ka ik i - ku—a—Kane
From Kum u Honua to Laka wa s one dean opoopo, and from Kum u Honua to
Moolewa were two“
lean opoopo,”etc.
N uu bui l t a large ves sel and a hous e on top Of it, and it was ca l led he l/V aa
Halon- A li i o lea M okn .
”
When the flood subs ided Kane, Ku and LonO entered the Wd a Halan of N uu
and told him to go out . He d id so and found h im sel f on top Of Mauna Kea on Hawa i i ,and he ca l led a cave there a fter the nam e O f his w i fe, L i l i—N oe, and tha t cave rem a insthere to this day. A nother nam e Of his w i fe was N uu- m ea—lan i .
O ther legends s ay tha t it was not there where N uu landed and dwelt , but inKahiki -Honua—Kele ,
a large and extens i ve country .
Som e legends say that the ra inbow was the road by wh ich Kane des cended tospeak w ith N uu .
A nother nam e O f N uu was N uu- LO 10,i M ehan i . S t i l l another nam e was Nana
N uu (N ana being the Old p ronunc iat ion O f Lana—floa ting) . A lso N uu - M ea .
When N uu left his ves sel he took w ith him a p ig,coconuts and awa as an Offer
ing to'
b is god ,Kane. A s he got out Of the ves sel and looked up he s aw the
_m oon in
the sky, and he thought tha t was the god , and he s a i d to h im sel f : YOu’
are Kane no”
doubt , though you have trans form ed yoursel f to m y s ight ; so he worsh ipped the m oon
and Offered his awa , p ig and coconuts . Then Kane des cended aga in and s poke rep rov
ingly to N uu , but on a ccount Of the m is take N uu es caped pun ishm ent, hav ing asked pa rdon Of Kane . Then Kane as cended to heaven and left the ra inbow as a token of his for
givenes s .
A ll the p rev ious popu la tion ha v ing been des troyed by the flood , N uu becam e the
second p rogen itor Of allp resent m ankind . S O runs the Hawa i i legends , but the legends O fOahu,
Maui and Kaua i d iff er som ewha t .
M EMOIR S B. P . B. M U S EUM . V OL . V I .— 1 8 .
2 70 Fornander Collect ion of Hawa i ian Folk—lore.
A fter Nun’
s es cape from the flood he wa s ca l led by new nam es , such as Ku Ka
Puna,and his w i fe Ku Ke Koa . He had three sons : Ka Na lu A kca ,
Ka Na lu Hoohua
and Ka Na lu M anam ana .
I . Ka Na lu A kea (k ) Ka A le (Hanan ) A kea (w ) N aeheehe Lan i (k )2 . Ka N a lu Hoohua (k ) Ka Na lu Wehe Puka N ui (w ) Haku i Lan i (k )3 .
~Ka N a lu M anam ana (k ) N a lu Mah am ana ia Kaluea (w ) Ka IO Lan i (k )Hikim oe Kawowoilani (w )Lui ke ka i (w )Ka Honua ka Moku (w )
N uu (k ) Li l i N oe or Li l i N uu (w )H
Ka Na lu A kea (k )N aeheehe Lan i (k )Ka Haku i Moku Lei (k )Ke Kai Lei (k )Ka Haku Lan i (k )Hele i Kahiki Ku (k )Ka N oelO Hi k ina (k )He le i ka M OO Loa (k )Ke A u A p aapaa (k )Lua N uu Kanehoalani (k )
Ka N a lu A kea wa s a l so ca l led Hekikili Kaakaa .
Ka Na lu Hoohua was a l so ca l led N ako lo i Lan i .Ka Na lu M anam ana was a l so ca l led Ka Uw ila N ui Maka E ha
Lua N uu wa s known by the fol low ing nam es , Pua Nawao,Ku Pule, Ku HOO ia ,
Ku I ike, KaneHoa Lan i,Kum a Menehune.
Kane Hoa Lan i or Lua N uu w as the ances tor Of the ra ce Of Nawao (w i ld people ) and Of the ra ce Of Menehune
,a large and powerfu l peop le
C ircum cis ion da tes ba ck to the t im e O f Lua N uu
N aeheehe Lan i was the ances tor Of the peop le who l i v ed in the land O f Kapakapaua
a Kane and on the is lands Of the ocean .
Na lu A kea was the ances tor Of the Kanakas and Of the peop le on the is lands in thegrea t ocean .
Na lu Hoohua was the ances tor Of the wh ite or clear- skinned peop le who inhabitKahiki M oe.
Nalu M anam ana was the ances tor Of the breed Of negroes , who were a lso ca l led thebreed Of Kana
,
“
K a welo a K ana .
”
Lua N uu was the ances tor, by his e ldes t son Of the Nawao peop le, and by his
younges t son (Kupulupulu ) Of the Menehune p eop le.
Ka A le A kea (w )Kawowo ilani Hikim oe
Ke Ka i Ha lana (w )Na lu Lei (w )M oeana i La lo (w )Hooneenee i Kahikina
Ha la PO Loa (w )Kawehe
’
n’
ao (w )Ke A u Laelae (w )
Ka N a lu A kea (k )Ka N alu HOO -hua (k )Ka Na lu M anam ana (k )N aeheehe Lan i (k )Ha Hakui Moku (k )Ke Ka i Lei (k )Ka Haku Lan i (k )Hele i Kahiki Ku (k )Ka N oelo Hi k ina (k )He le i ka MOO Loa (k )Ke A u A p aap aa (k )Lua N uu or Kanehoa - lan i
2 72 F ornander Collection of Hawai ian Folk- lore.
Lua N uu and his descendants l ived to the eas twa rd Of Ka lana i Hauola , on the
land ca l led A ina Lanana a Kane and a lso A ina A u A paapa a Kane unt i l the t im e of HOO
pa le Honua , but a fter the t im e Of N ewenewe M auolina they s p read fa r to the eas twardof the A ina A u A paapa a Kane. From the t im e of N ewenewe to A n iani Ku they hads p read to the ea s tern—m os t shores Of Kapakapaua a Kane. In the t im e of Ke Kowa i Ha
wa i i they a rr ived a t thes e (Hawa i ian ) is lands .
Severa l legends refer to th is p eriod between Lua N uu and Hawa i i Loa . Those Of
Kana Loa and his brother Kane A pua ,Of M akali i , Of Maui , Of Kana ,
etc. M akali i was
a celebrated king in Kab iki Kapakapaua a Kane. During a season Of grea t ferti l i ty hes ent his m es sengers all over the country and col lected all the food they could get a t ands tored it up in M akali i
’
s s torehouses and forts . A fam ine fol lowed , but M akalii was
s tingy and had allthe food gathered up in nets and hung up out Of reach,and great dis
tres s cam e over m en and an im a ls . The rats s coured Over the earth and found no food ;they flared in the a ir
,and there wa s the food . They then cl im bed up on the black sh in
ing cloud Of Kaue— ala nni polohiwa a K ane— and on the ra inbow and from there theynibbled at M akali i
’
s nets unt i l they broke and tore them ,so that the food fel l out on the
earth aga in ; and thus was the earth res tocked w ith potatoes , taro,yarn
, etc. In rem em
brance Of thi s king som e s tars have been ca l led Makali i , and the P leiades have been ca l led“
na Ha ihui,
”in m em ory of M akali i
’
s nets Of food— “
no koho a M akali i
Kana Loa wa s the elder and Kane A pua was the younger brother . Their ex
ploits are celebra ted,v i z : How they overth rew the King Wahanui and howhe and his
d ied a t sea ,how they conducted the Menehune peop le over the s ea and through the
w i ldernes s unt i l they cam e to the land that Kane had given their forefa thers,the
“
A ina ika Houpo a Kane ;” and how they caused wa ter to flow from the rocks
, etc. Kana Loawas a lso ca l led L i Hau Ula and he was a p ries t (kahuna ) Of grea ter renown than any
other.
The legend Of Mau i and how he caugh t the sun and m ade him go s lower,so tha t
his m other m i ght have m ore day l i ght to m anu fa cture her kapa in (alenlen i lee leapa) , belongs to th is period .
In form er t im es there were two m odes Of worsh ip , or two d ifferent creeds here on
Hawa i i— I . Those who worsh iped the God who cou ld not be seen — 2 . Those who worshiped the God who could be s een ,
natura l Objects , or Objects made by hand — “
He Pae a
K ane,” “
He Pae K i i
The one god (Kane ) com prised three beings (ouli—w a i—a /ena )— Kane,Ku , LonO .
Kane wa s the root or or igin Of gods and all crea ted th ings ; Ku or Ku—ka - Pao wa s the
workm an who executed e veryth ing ; Lono was the es sence Of w isdom , power and incom
p arable a ttributes . One god, but v iewed under three d i fferent as pects . He was ca l ledKane in order tha t m an by being nam ed a fter him should not forget him .
Before heaven and ea rth were crea ted these three deit ies were ca l led Kane- i—ka
PO - Loa , Ku - i—ka - PO—Loa and LonO - i - ka - PO - Loa ,and their joint nam e was Ke A l i i Hi
ka - PO - Loa ,equi va lent to
"
A lm igh ty God .
”
Legend of Hawai i—loa . 2 73
O f allthe Objects, an im ate or inan im a te, na tura l or a rt ifi c ia l , tha t were worsh iped
by the p ae ki i ( i dol—worsh ip ers ) the fi sh ca l led Paoolekei wa s the on ly one tha t recei v ed noworship .
It wa s sup posed tha t thes e ki i ( im ages or i dols ) recei ved power from being enteredinto and pos ses s ed by the sp irits of the dead .
A fter L ight had been crea ted or brought forth from the Po (the darknes s or
chaos ) the gods looked upon the em p ty space (lea lewa ) and there was no p lace to dwel lin . They then created the heavens for them s elves . Three heavens did they create or ca l linto exis tence by their word Of com m and . The up perm os t heaven was ca l led “
Lani
M alena ,
”the one next below -was ca l led “
he L ani oKn,
”
and the lowes t was ca l led he Lani
o L ono.
When the heavens were m ade the gods found tha t their feet ached because therewas noth ing to support them . SO they crea ted the earth for a foot—s tool . Hence Kanewa s ca l led Kane Lu Honua and the earth was ca l led “
K a honna nni a K ane”
and a lso“
Keehina honna a K ane.
”
A fter heaven and earth were m ade Kane crea ted the big and sm a l l l ights— sun,
m oon and s ta rs,
—and p la ced them in the em p ty spa ce between heaven‘
and ea rthKane a lso crea ted “
i lein i alena”
( sp irits ) angels or thei r equi va lents— to act as his
servants and m es sengers . They were created from his s p ittle. They were supposed tohave been crea ted a t the t im e tha t the s ta rs were m ade.
The earth , sun ,m oon and Stars were s et floa t ing in space (hoolewa ia i lea lewa)
by Kane and kep t in their p laces by the power (nzana) Of Kane.
The ocean (lea th oona nn i a K ane) surrounded the ea rth . It was m ade sa l t byKane so tha t its wa ters should not s tink
,and to keep it thus in a hea lthy and un infected
s tate is the spec ia l occupat ion Of Kane. In im i tat ion Of Kane the p ries ts p repare watersOf purifi cat ion , p rayer and sanctification (holy water )
“
wa i hnileala , wa i lapolapo,and
K e K a i olena,
”wherew i th to drive away dem ons and dis eases ; it was ca l led “
K a wa i lea
pn a Kane.
”
When the ea rth had been m ade and allth ings on it , m an was crea ted , as p rev ious lys ta ted
,and he wa s p laced on the land ca l led Ka lana i Hauola ; a beaut i ful , fert i le land
s tockedj
w ith fru its and tam e an im a ls . It was a l so ca l led A ina Hem olele a Kane, - a lsoKapakapaua a Kane. ( Its s itua t ion on earth s eem s to have been to the eas t Of those whom ade the legend— “
K ahihi
The fi rs t m an,genera l ly ca l led Kum u Honna ,
had a num ber Of na m es— a lreadym entioned ; he was a ta l l
,handsom e
,m a jes t i c look ing person ,
and so was his w i fe. He
was a lone upon the land for about one century (leipaelni or kihipea) before his w i fe -LalO
Honua was createdA m ong the an im a ls enum era ted in the legend as dwel l ing in peace and com fort
w i th Kum u Honna in Ka lan i i Hauola were :
Ka puaa nui Hihim anu a Kane ( the la rge Hihim anu hog Of Kane) ka i l io nui
n iho oi a Kane ( the large sharp- toothed dog Of Kane) ; ka i l io hOlO i ka uaua a LonO
( the dog runn ing at the voi ce Of Lono) ka puaa m aol i ( the com m on hog) ka i l io a l i i a
2 74 F ornander Collection of Hawa iian Folle - lore.
Kane ( the roya l dog O f Kane) na m oo ( l i zards ) m oo n iho nui,n iho Oi , wawaka a Kane
( the sharp , la rge—toothed,iri des cent l i zard Of Kane ) ka m oo Olelo a Kane ( the ta lk ing
l izard Of Kane ) ka m oo kOlO ( the craw l ing l i zard ) ka m oo pelo a Kane ( the deceit ful l i za rd O f Kane) ka m oo kaa la ( the warring l i zard ) ka m oo kau la a Kane (the p rophet i cl i za rd Of Kane ) ka m oo m ake a Kane ( the deadly l izard Of Kane ) , etc. The ni oo—pelo a
Kane was s a i d to be very ski l l ful in ly ing and in the Old m ele he is ca l led “
he ilioha kupuino ku 0 ka m oku .
Kum u Honna and his w i fe La lo Honna l ived in Ka lana i Hauola unt i l they weredri ven out by “
Ka A a ia—N ukea - nui - a - Kane"— the large wh ite bird Of Kane. In Ka lana iHauola grew the
“
nla leapn a K ane”
and the ohia hem olele a K ane”— ( the sacred
breadfruit and s acred app les . )It was though t by the p ries ts Of Old tha t these tabued friuts were the cause of the
trouble and dea th O f Kum u Honua and La lo Honna . Hence in the anc ient m eles theform er was ca l led Kane Laa—U l i , Kum u - U l i
,Kulu- Ipo
— ( the fa l len ch ief— he who fel lfrom
,by
,or on a ccount Of the tree
,the m ourner, etc. ) or nam es Of s im i lar im port .
The legends further relate that i f s trangers ate Of the ripe app les Of th is land ,Ka lana i Hauola ,
they d ied forthw ith , and that the nat i ve inhabitants , know ing th is , nevera te them . Here a lso, and here a lone
, [grew the ]“
wan/ee leapn a K ane,the cloth wh ich
was forbidden to be worn by any but the A l i i—kapu who had been p roperly anointed by the“
a ila n in a K ane.
A m ong m any other nam es for th is land was Ulu- Paupau— the fru it wh ich caus ed
defilem ent and degrada t ion . A nother nam e was Pa l i - uli . The legend says '
“
He a ina kapu O Pa l i - uli . He a ina hem olele. He hOOpOlOlei ka loaa O na a ina la .
He hOiu kapu loa ka hoom akaukau aua“
,i m ea e loaa ’
i na a ina la . Ina hewa , aole no e
loaa ana . Ina e nana i hope, aole no e loaa . Ina e a loha i ka Ohana ,aole no e kom o i
Pa l i - uli .” (A s acred land is Pa l i - uli,a holy land . One m us t be ri ghteous to atta in it ; he
m us t p repa re h im sel f exceed ingly holy who w ishes to reach tha t land . If s inful he .
w i l l not get there ; if he looks behind he w i l l not get there ; i f he p refers his fam i ly he w i l lnot enter in Pa l i - uli ) . S ays the chant :
O Pa l i - uli , a ina huna a Kane
O ka a ina i Ka lana i Hauola
I Kahiki - kn,i Kap akap aua a Kane
O ka a ina i kum u , i la l i .O ka a ina a i nui a ke A kua
O Pa l i - uli , hidden land O f Kane ,
Land in Ka lana i Hauola ,
In Kab i k i - kn,in Kap akapaua of Kane,
The Land whose foundat ion shines w i th fatnes s ,Land great ly enjoyed by the god .
Ulu Kaa was another nam e for Ka lana i Hauola . A ina Huna a Kane, anothernam e
'
A l so A ina a Kane Huna Moku ; A ina Kapu a Kane ; A ina E l iel i a Kane, and A inai ka Houpo 0 Kane. Thi s land or Paradise was the centra l p art O f the world— “
lee
2 76 Fornander Collection of Hawa i ian Folk—lore.
ca l led Ka Puu POO Kanaka . It was a lso ca l led a fter the various nam es of Kum u Honna
[O rigina l notes break a t th is po int , one or m ore pages p robably los t . ]
2 . Laka . Theeldes t son Of Kum u Honna and La lo—Honua (w ) , was a lso ca l ledKuewa (the Vagabond ) . He ki l led his younger brother A hu ,
and from tha t t im e he was
ca l led KOlO - i—ke—A O . He wa s a bad m an and p rogen itor Of the i rrel igious and godles s .
A hu, second son of Kum u Honna , a p ious m an , bui lt a ltars and worshiped
God . His brother Laka envied him and ki l led him . He d ied w ithout leav ing any Off
sp ring . His other nam es were Ku lu—ipo, and KolO - i - ka - PO .
2 . Kap i l i , a lso ca lled Ka ik i—ku—a - Kane, was the third son of Kum u Honna . He
was a p ious m an , a kahuna and p rogen itor Of the true worsh ipers .
4 . Ka Wa Kupna . He firs t organ ized the order Of p rophets , sooth sayers and
m agicians .
6 . A ke N ui . He was born to the eas twa rd of Kapakapaua- a—Kane and his pa r
ents m oved to a fa r Off p lace on account of a fam ine in their Own land7 . Ka Maul i N ewenewe Loa . He atta ined the grea tes t age Of allm ank ind : four
“
KipaelniI
( four hundred years . )7 . Ke Ola i M auolina a Kane. The m os t up right and p ious m an of his t im e.
Hence he was taken“
away a l ive from earth and did not die.
8 . Ka Lei Lan i . He a lso was rem a rkable for. his p iety , and he a lso was takenaway from earth a l ive by God .
9 . Haule i Honua . He was a warr ior of renown ,and his generat ion was s ig
nali z ed for sk i l l in war and pol it i cs . He m oved to or invaded a country south of Kapakapaua - a—Kane ca l led Ku La lo, or Ka Honua i La lo,
where a warl ike peop le dwelt,who are des cribed in the legend as he poe poa a m e lea paleaha wale ( term s of Opp ro
brium ) ,
1 1 . La lo O Kona . He was born in that southern land , Ka Honna i La lo, and
hence his nam e.
1 2 . HOO N anea . He was a lso born in Honua i La lo, but a fterwa rds he re
turned to the land of his ances tors (Kapaka paua - a - Kane) and d ied there.
1 3 . N uu. He was born to the eas twa rd of Kapakapaua- a - Kane.
‘
He was a p iousand God - fearing m an . In his t im e cam e the floOd , Ka i a Kahinali i . .By com m and ofGod he bu i lt a ves sel ca l led , “
He waa Halan A lii 0 ka M olen,
”in wh ich he and his
es caped .
1 4 . Na lu A kea . He is ca l led the p rogen itor Of the peop le l iv ing on the m a inland Of Kane, “
aina lantan paa a Kane.
1 4 . Na lu Hoohua . He is ca l led the’
p rogen itor of lea poe lee/eea _( clear skinned ) . That ra ce Of peop le were ca l led a warl ike, p roud and quarrelsoni e peop le. Theydid not travel or p ropagate them selves am ong the lands of the ocean (a ina m oana) , but
dwel t to the wes tward Of Kapakapaua—a—Kane. Therefore the firs tborn of Na lu- Hoohua
wa s ca l led Hakui Lan i and a lso Kui ka Ewa Honna .
1 4 . Na lu M anam ana . The th ird and favorite son of N uu . He is the p rogeni torof the pure whi te peop le (Ka poe leeoleeo m aoli) .
Legend of Hawa i i—loa 2 77
A var ia t ion in the legend Of Na lu—A kea gives him the fol low ing des cendants :
N aeheehe Lan i (k ) Hikim oe Kawowoilani“
w )Ka Haku i Lan i (k ) Lu i ke Ka i (w )N inihua (k )Ka Io Lan i (k ) Ka Honna ka Moku (w )Kahiki M oe (k )
1 5 Ka Io Lan i . In his t im e the worsh ip Of Kane was yet pure and unm ixedw ith idolatry .
1 7. Ka N eenee Lan i . Celebrated for his know ledge of as tronom y and soothsayHe was a p ious m an .
1 8 . Honua 0 ka Moku . R enowned for agr i culture and indus try2 0 . Hele i kua H ik ina . In his t im e this race began to m ove to the eas tward of
Kapakapaua- a—Kane.
2 1 . Hele M oo Loa . In his t im e the race m oved to the’
eas tern border Of the
m a in land and dwelt there a s s trangers .
2 2 . Ke A O A p aapaa . The race was now settled on the eas tern border Of Kapakapaua - a - Kane and were pursu ing agri cu lture, fi sh ing and other indus tr ia l pursu its .
2 3 . Lua N uu . He was fi rs t cal led Kane Hoa Lan i, but , becom ing renown
ed,he was ca l led Lua N uu, i . e.
,the s econd N uu. He was a lso ca l led K in i
, and Kin ik in i .He by com m and of God firs t introduced c ircum c is ion to be p ract i ced am ong all his de
scendants . He left his nat ive hom e and m oved a long way off unti l he reached a land
ca l led Honna i La lo ( the southern country ) hence he got the nam e La lo- Kona, and his
w i fe was ca l led Honna - PO—i - La lo. He was the fa ther Of Ku Nawao by his s lave- wom an
A hu, and Of Ka lan i Menehune by his w i fe M ee Hiwa .
2 4 . Ku Nawao. He was the p rogen itor of the peop le ca l led Ka Poe M n—a i
M a ia and a l so “
Loan- Haeleele.
”He was the oldes t son of Lua N uu and becam e a
wanderer in the Desert .
2 4 . Ka Lan i Menehune. He was the fa ther of A hOt OlO and‘
Ka Im i Puka Ku,
who were tw ins . Through his cunn ing and adro itnes s . ( inaalea) the younger brother,Ka Im i Puka Ku ,
Obta ined the a ffect ion Of his fa ther and was aggrandi zed by him . His
w ife cam e from the eas t of Kapakapaua—a - Kane and was related to him .
2 5 . A holoholo, was renowned for his sw i ftnes s .
2 5 . Ka Im i Puka Ku, or Kin i—Lau- a - Mano. He had twel ve chi ldren ,from the
younges t of whom s p rang the Hawa i i an peop le.
2 6 . Ka Hekili Paapaa ina ,N ewenewene i M aolina . The oldes t and the younges t
Of Kinilau’
s ch i ldren . The form er is sa id to be the p rogen itor of the“
alii kapa ,
”and
the latter Of the“
ali i wohi .”
But the two d ign it ies were un ited through their ch i ldren in th is w ise :
Husband Wife Chi ldKahekili Paapaa ina Ka Honna i ke Kapu Heha - ka—Moku (w )N ewenewe i M aolina Nowelo H ik ina Kaokao ka Lan i (k )Kaokao ka Lan i Heha - ka - Moku A n iani - Kn (k ) etc.
2 78 Fornander Collection of Hawa iian Folk—lore.
2 9 . A niani ka Lan i . In his t im e this race had got fa r from the origina l hom e
s teads . He is quoted by both Tah it ian and Hawa i ian legends as a p rogen itor (lenpnna ) Of their nat ions .
30 . Hawa i i Loa ,or Ke Kowa i Hawa i i . He was one Of the four ch i ldren of
A niani ka Lan i . The other three were Ki , who settled in Tah it i,Kana Loa and Laa
Kapu . In his t im e this ocean wa s ca l led Ka i Holo—o—ka—Ia . It was so ca l led by Hawa i iLoa ,
and a t that t im e there exis ted on ly the two is lands of Hawa i i and of Mau i,dis
covered by him ,the fi rs t of wh ich was ca l led a fter h im sel f , and the s econd wa s nam ed
a fter his O ldes t son . The other is lands of th is group are sa i d to have been hove up fromthe sea by vol canoes during and subsequent to the t im e Of Hawa i i Loa . These two
large i s lands were then un inhabited . Hawa i i Loa and his fol lowers were the firs t inhab itants .
Hawa i i Loa and his brothers were born on the eas t coas t of a country ca l led Ka
A ina ka i M elem ele a Kane (the land o
of the yel low or handsom e sea ) . Hawa i i Loa was ad is t ingu ished m an and noted for his fi sh ing excurs ions wh ich wou l d occupy som et im es
m onth s , som et im es the whole year, dur ing wh ich t im e he wou ld roam about the ocean inhis big ves sel (waa) , ca l led a lso a ship (he ni olen ) , w i th his peop le, his crew and his
Officers and naviga tors (“
P oe hooleele and“
K ilo
One t im e when they had thus been long out on the ocean,M akali i , the p rinc ipa l
nav iga tor , s a id to Hawa i i Loa : “
Let us s teer the ves sel in the d irect ion of Iao,the Eas t
ern S tar, the dis coverer of land (Holen hikina lein o no a ina . ) There is land to the eas t
wa rd,and here is a red s tar
‘
holen nla’
(A ldebaran ) to gu ide us , and the land is there inthe d irect ion of those big s ta rs wh ich resem b le a bird (e hapa ni ai nei th e he inann
A nd the red s ta r,s itua ted in the lap Of the goa ts ( i lea poli 0 na leao) was ca l led M akali i
a fter the nav iga tor ’
s nam e . A nd som e other red s tars in the circle of the P leiades ( inalea ponaha 0 na hnhn i) were ca l led the Huhui—a—M akali i
SO they s teered s tra i ght onward and a rr ived a t the eas ternm os t is land (lea inolen'
hi
leina loa . ) They went ashore and found the country fert i le and p leasant , fi l led w ithawa ,
coconut trees , etc., and Hawa i i Loa ,
the ch ief,ca l led that land a fter his own nam e.
Here they dwelt a long t im e and when their'
ves selwas fi l led w ith food and w i th fi sh,they
returned to their na t ive countryw ith the fi rm intent ion to com e ba ck to Hawa i i—neiwh ich they p referre
'd to their own country . Thev had left their w i ves and ch i ldren at
hom e ; therefore they returned to fetch them .
A nd when they arrived a t their own country and am ong their rela t ions , they weredeta ined a long t im e before they set out aga in for Hawa i i .
A t las t Hawa i i Loa Started aga in , accom pan ied by his w i fe and his ch i ldren and
dwelt in Hawa i i and gave up all thought of ever return ing“ to his na t ive land . He was
a ccom pan ied a lso in th is voyage by a great m ult itude of p eop le (lea lehnlehn) , s teersm en ,
nav iga tors,sh ipbu i lders and th is and tha t sort of peop le. Hawa i i Loa was ch ief of all
th is peop le,and he a lone brought his w i fe and ch i ldren . A llthe others cam e s ingly w i th
out wom en . Hence Hawa i' i Loa is ca l led the s pec ia l progen itor of th is na t ion .
On thei r voyage h ither the Morn ing S tar (lea Holen L oa) was the s pec ia l s ta rtha t they s teered by . A nd Hawa i i Loa ca l led the is lands a fter the nam es of his ch i ldren and the s tars a fter his nav iga tors and s teersmen .
2 80 Fornander Collection of Hawaiian Folle—lore.
be the fourth generat ion of the Tah it i ch iefs , and she ca l led his nam e Te A ri i Ta ria , and
he becam e ch ief over that pa rt of Tahit i ca l led Taharuu .
It is thus on account Of her being the m other of ch iefs , both here and in Tahi titha t she is ca l led Papa N ui Hanau Moku. She is s a id to have been a com ely
,handsom e
wom an,very fa ir and a lm os t wh ite.
Pap a is s a id to ha ve traveled eight t im es between Tah it i and Hawa i i , and died ina p la ce ca l led VV a ieri , in Tahit i , during the t im e of N anakehili
,the fi fth des cendant from
her andWakea .
3 7 . Wakea was a w i cked and bad m an . He ins t ituted the bad and opp res s i vekapus , such. a s tha t m en and wom en could not ea t together ; tha t wom en could not eat redfi sh,hogs , fow l or other birds , and som e k inds of bananas . These kapus were put on to
sp ite and worry Papa ,on account of her grow l ing at and rep roach ing him for his w i cked
nes s . Wakca a lso departed from the anc ient worship and introduced idol worsh ip , andm any peop le fol lowed him ,
becaus e they were a fra id of him
Hawa i i Loa was born on the e as tern shore Of the land Of Kapakapaua- a - Kane.
One Of Hawa i i Loa ’
s grandch i ldren was ca l led Keaka—i - La lo (w ) whom he m a rried toTeA ri i A ria
,one of his brother K i ’s grandch i ldren ,
and .he p la ced them at Sawa i i, where
they becam e the ances tors of tha t peop le, Sawa ii being then ca l led Hawa i i - ku—la lo.
A fterwa rds Hawa i i Loa revi s ited Tah it i and found that his brother Ki had fors aken the rel igion in wh ich they were brought up , that Of Kane
,Ku and LonO, and
adop ted Ku- waha—ilo,the m an—ea t ing God, (lee A lena a i hana /ea ) as his God . A fter quar
rel ing w ith his brother on th is account , Hawa i i Loa left Tah it i and brought w ith himTe A r i i A p a as a husband for E leeleualan i , his inoopnna (grandch i ld ) . From thes etwo was born Koha la (w ) , a girl , from whom the Koha la peop le s p rang .
A fterwards Hawa i i Loa went aga in to Tah it i and Hawa i i—ku—la lo (S awa i i ) and
held a m eet ing w ith those peop les at Tarawao,but find ing tha t they pers is ted in fol low ing
a fter the God Ku - waha—ilo and tha t they had becom e addicted to m an—ea t ing,he re
p roved and repudia ted them ,and pas sed a law ca l led he Papa Enaena ,
forbidding any
one from Hawa i i - Luna ( th is p res ent Hawa i i ) from ever going to the southern is lands,
les t they should go as tray in their rel i gion and becom e m an - ea ters .
When Hawa i i Loa returned from th is trip he brough t w ith him Te A ru Tino R ua(w ) to be a w i fe to Ku—N ui—A kea , and they begat
-
Ke A l i i M aewa Lan i , a son , who was
born a t HOllO’
in North Kona , Hawa i i , and becam e the Kona p rogen itor.
A fter th is Hawa i i Loa m ade a voyage to the wes twa rd , and M ulehu (Hoku Loa )was his gu i d ing s tar. He landed on the eas tern shore of the land of the Lahui—m akal i l io ( the peop le w ith the turned up eyes Obl ique ) . He traveled over it to the northwa rdand to the wes twa rd to the land Of Kuahewahewa—a—Kane, one Of the cont inents thatGod created , and thence he returned , by the way he had com e
,to Hawa i i nei
,bringing
w i th him som e wh ite m en (poe keokeo kane) and m a rried them to nat ive wom en (a hoo
inoe i leoonei poe On this return voyage the s tar h o was his gu id ing s tar
to Hawa i i .A fter th is Hawa i i Loa m ade another voyage to the southern and eas tern shore
Legend of'Hawa ii - loa 2 8 1
of Ka pakapaua—a - Kane, and took w ith him his grandch i ld Ku- N ui—A kea in order to teach
him naviga t ion , etc.
_When they had s tayed there long enough they returned and Ku
N ui—A kea brought w ith him “
he inan haa elna (two s tewards ) one ca l led Lehua and
the other N ihoa , and they were sett led on the two is lands wh ich bear their nam es , as
leonohilei ( land s tewards ) and put under the charge Of Kaua i , the younges t son of Ha ~
wa i i Loa .
When Hawa i i Loa returned from the conference w ith his brother Ki and hisdes cendants
,his w i fe Hualala i bore him a son who was ca l led Ham akua , and who
p robably was a bad boy (keiki inoino) , for so his nam e would indica te . Ten yearsa fter this (lee A n puni) Hualala i died and Was buried on the m ounta in of Hawa i i tha thas been ca l led a fter her nam e ever s ince.
A fter Hawa i i Loa Wa s dead and gone, in the t im e of Ku N ui A kea, cam e Tah it inui from Tah it i and landed at Ka—lae—i - Kahiki ( the southwes t point Of Kahoolawe, a
cape Often m ade by peop le com ing from or going to Tah it i . ) Tah it i—nui was a ni oopnna
of Ki , Hawa i i Loa ’
s brother , and he settled on Eas t “Mau i and died there.
The des cendants Of Hawa i i Loa and a lso Of Ki (wh ich are one, for they werebrothers ) peop led nearly all the Polynes ian is lands . From Ki cam e the Tah it i , Borabora
,Huah ine, Tahaa ,
’
R a ia tea and M oorea [peop le ]From Kanaloa were peop led N ukuhiwa , Uapou,
Tahua ta ,Hiwaoa and those other
is lands . Kanaloa m arried a wom an from the m an—ea t ing peop le, Taeohae, from whoms p r ing those cann iba ls who l ive on N uuhiwa ,
F i j i,Ta rapara ,
Paum otu,and the is lands
in wes tern Polynes ia so is it reported in the Hawa i ian legends and p rayers but the
Hawa i ian is lands and the Tah it i is lands (p roperly s peaking ) did never addict thems el ves to cann iba l ism .
“
The is land of Maui wa s ca l led a fter Hawa i i Loa ’
s fi rs t born son
The is land O f Oahu was ca l led a fter Hawa i i Loa ’
s daughter, and her fos ter parent was Lua ,
and hence the nam e Oahu - a - Lua .
Kaua i was ca l led a fter Hawa i i Loa ’
s younger son ; his w i fe’s nam e was Wa ialeale,
and they l ived on Kaua i , and the m ounta in was ca l led a fter her,because there she was
bur iedA nd thus other is lands and dis tri cts were ca l led a fter the fi rs t settlers
In th is fi rs t age,from Hawa i i Loa toWakea ,
the roya l authority and p rerogat iveswere not very wel l defined . The ch iefs were rega rded m ore in the l ight of p arents and
patrons than as ni oi and alii—kapu,a lthough they enjoyed alL the honor and
p recedence due to their rank .
Th is s tate of th ings wa s cons i derably a l tered by Wakea,his p riest and succes
sors, yet even so la te as the t im e Of Kanipahu , who refus ed the governm ent , it is evident
tha t the roya l authority was not wel l s ettled in the O lden t im es (aole he ano nni 0 na
’
li i i lea wa kahiko loa’
len)
The Story of Kahahana .
ITHIN THE wonderful and often cha rm ing dom a in O f His tory , from c las s i cto m odern t im es
,am ong so ca l led cultured and so ca l led ba rbarous peop les ,
fewep isodes a re m arked w i th grea ter pa thos , or , if better known , would el i c itgrea ter interes t , than the fa l l and dea th of Kahahana
, King Of Oahu , one of the Hawa i ianIs lands , about the years 1 783
—85 .
Kahahana was h igh - born and roya l ly connected . His fa ther was E lani , one of
the h ighes t nobles in the Ewa d is tri ct on Oahu , a des cendant , on the M aweke- Lakonal ine
,of the anc ient lords of L ihue. His m other was Ka ionuilalaha i
,a daughter of
Kalanikahim akeiali i,and a s is ter Of Peleioholani , King of Oahu, and a cous in of Kahe
ki l i,King of Maui . Through his m other’s connect ions w ith the roya l hous e Of Mau i
Kahahana wa s brough t up from his earl ies t youth on Mau i and becam e a spec ia l favorite w ith his uncle Kahekili . Educa ted in all the a th let i c and wa rl ike exerc is es , wh ich itbecam e a ch ief of tha t period to know ,
Kahahana was rem arkable for his persona l beautyand m anly bear ing . Handsom e, brave and ga l lant , he wa s the i dol Of the Mau i courtand the p r ide Of the Oahu aris tocracv. his fa ther’s peers , who cha fed under the heavyyoke of their own King Peleioholan i , and had but sm a l l confidence in his son and p ros
pective succes sor Kum ahana .
Though Kahekili was too res erved , som e say too m oros e,to O ften share in the
fes ti v i t ies and enterta inm ents whi ch , through the p res ence Of his s is ters , his n ieces and
other rela t i ves , had m ade his court a t Wa i luku , where he m os tly res ided , a gatheringp lace and a focus for the ga l lant and gay of all the other is les in the group , yet Kahahana was his alter ego,
his rex conv iv i i, whose p rudence and populari ty harm on i zed , ora t leas t neutra l ized
,the ri va l p retens ions O f Kahekili
’
s ha l f s is ter N am ahana to be the
lead ing s tar and the oracle Of fash ion am ong the Hawa i ian nobles s e a t her la tely acqu ireddom a in in Wa iehu .
A t these p rincely reun ions,these roya l feas ts , whether a t Wa iehu or a t Wa i luku ,
the p a lm of beauty and Of wom an gra ce w as by un i vers a l accord awa rded to Kekuapoi
- ula—O - ka—lan i,the younges t s is ter of N am ahana and of Kekuam auoha ,
of whom we
sha l l hear m ore herea fter . The legends and na rra tives handed down from that t im e
have but one'
exp res s ion Of her surpas s ing beauty and w inn ing charm s, and the p res ent
writer has had the fortune to m eet m ore than one octogenerian Hawa i ian who rem em
bers seeing her wh i le s t i l l , as Queen of Oahu,she was as rem arkable for her incom
p a rable beauty , a s in the days,ten or twelve yea rs before, when Kahahana firs t wooed
and won her young a ffect ions .
Between Kahahana and Kekuapoi it was an a ffa i r of the hea rt . They loved ea chother l ike the com m ones t m orta ls and
,a s a t tha t t im e 11 0 pol it i ca l or soc ia l cons ider;
a tions of conven ience s tood in the way,the un ion was a l lowed by Kahekili
,whose wards
they m ay be sa id to have been . They loved ea ch other and ,a ccording to the cus tom and
ins ti tut ions of the land ,they becam e m an and w i fe . Noth ing m ore na tura l , s im p le or
( 2 82 )
2 84 Fornander Collection of Hawa iian Folk- lore.
incom petent and unworthy to rule the Oahu k ingdom . Tha t m eet ing and the m anner
of the execut ion of its decree find few pa ra l lels in the m os t c i v i l ized Of m odern countries ,where the peop le had to resort to revolut ion to p rotect the bes t interes ts of their countryand their own wel l—being. It was a publ ic decla rat ion of the nat iona l non poss um -a s
any longer to suffer the ru le Of Kum ahana . Its execut ion , through the wonderfulunan im ity Of the nat iona l vo i ce, requ ired neither “ Na t iona l Gua rds
,nor s pears , nor
c lubs , nor ba rri cades to en force it. It was a veritable vox populi , ‘vox Dei
,and the only
tra i t of w isdom recorded of Kum ahana wa s tha t he qu ietly subm itted to the inevitableand left for Kaua i
,where the rela t ions Of his m other and s is ter p rov ided a refuge for
him and his fam i ly a t Wa im ea . A nd to the las ting cred it“
of those, whose kindred on ly
s ix years la ter were s t igm a t i zed by c iv i l i zed Europe as“ barbarians
,
” “
savages , ” “
can
nibals ,”not a drop of blood was shed in th i s m i ghty upheava l of an ent ire peop le.
Had I the powers Of a Wa l ter S cott to give the reader a des crip t ion of tha trem a rkable as s em bly of Oahu notables that then and there convened for h igh na t iona lObjects
,I gladly would do so . I wou ld des cri be the p rel im inary m eeting Of the Dis tri ct
Ch iefs , the (A i—inolen) , w ith the Hi gh Pries t (K ahnna - nni ) , p res id ing . I would tel l Ofthe d ispa tch Of the Hi gh Pries t s m es senger or hera ld
, elele,'
around the is land,convok
ing the ch iefs and com m oners to the p rojected as sem bly, a kind Of Hawa i ian “ F iery
Cross ,”speed ing from feuda l ha l l to low l ies t ham let ; his funct ions , his p ri v i leges , his
ins i gn ia of office, his form ula Of convocat ion . I would des cribe the m eet ing Of those thusconvened ; the appea rance of the ch iefs dres sed in their ahn- nla ( feather cloaks ) , theirm ahiole ( feather helm ets ) , their niho palaoa (necklace of wha le’
s tooth and hum an
ha ir ) , their [en-pee or pnpn honied (bracelets of gl ittering p rec ious shel ls ) carry ing theirpololn ( long s pears ) , in their r i ght hand , their pahoa (dagger of hardened wood ) , intheir m alo, or belt , and their newa or war—club looped up under their cloak . I woulddes cr ibe the s turdy m akaa inana
,the com m oners or freem en Of the land
,m us tering behind
the ir ch iefs, arm ed w ith their ihe, javel ins , and ni aa , s l ings . But abler hands
,a t som e
not far dis tant day, w i l l doubt les s weave -
a p leasant ta le from those m a teria ls ; and Ip roceed w ith the m a in s tory , from m y work ,
“
A n A ccount Of the Polynes ian R a ce,” V ol.II
, on pages a s shown :
Kahahana,son of E lani , of the Ewa l ine of ch iefs , wa s elected M oi Of Oahu in
p la ce Of Kum ahana,son of Peleioholani and grandson Of Kua l i i , who had been deposed
by the Oahu ch iefs as an incom petent , indolent, penurious and un lovable ch ief . Th i soccurred about the year 1 773 (pp . 65 , 2 9 0 ,
It is not im p robable tha t the influence Of Kahekili, King of Mau i , was in Kahahana ’
s favor, for in the wa r between Hawa i i and Maui wherein the invading forces of
Kalaniopuu were all but annih i la ted in the battle of Wa ikapu com m ons , Kahahana and
his Oahu troop s were jo ined w i th Kahekili in the defence of Mau i (p . 1 54 )In a subs equent a ttem p t of Kalaniopuu to wres t honors from Kahekili
,Kahahana
is found an a l ly in the defence of Laha ina ,a ccom pan ied by Keaulum oku , ba rd and
p rophet who, a few yea rs later, com posed his fam ous
"
Hau i lx a Lan i chant foretel l ing the succes s and glory of Kam eham eha I (p .
Kaeo,King of Kaua i , sent two m essengers to a cqua int Kahahana of Cook ’s v is it ,
The S tory of Kahahana . 2 85
whereupon Kaopulupulu the h igh p ries t of Oahu sa id : These peop le are foreigners ;they a re surely the peop le tha t w i l l com e and dwel l in th is land” (p . 1 69 )
In 1 779 Kahahana,the Oahu King , had but la tely returned from Mau i where
he as s is ted Kahekili in his wa rs aga ins t Kalaniopuu of Hawa i i . The rup ture between
Kahekili and Kahahana did not occur t i l l a fterward , in 1 780- 8 1 ( pp . 1 9 7
Kauh i , of Maui , land ing a t Wa ik iki on an expedit ion aga ins t Oahu,wa s m et
by the ch iefs Of Oahu , defeated and s la in,his body exposed at the A puakehau (Wa i
kik i ) heiaul
,and grea t ind i gn it ies were com m itted w ith his bones . The m em ory Of th is
great outrage ins t iga ted his des cendant , Kahekili,to the fearfu l m a s sacre of the Oahu
chiefs , when , a fter the battle of N iuhelewa i , he had defeated Kahahana .aud conqueredthe is land (p . 2 08 ) 5
The death of Kahahana closed the autonom y of Oahu ( p .
In order to unders tand the pol it i ca l relat ions between Kahekili and Kahahana,
the king'
of Oahu, and the causes of the wa r between them,it is neces sary to go back to
the yea r 1 773 , when Kum ahana,the son Of Peleioholani
,wa s deposed by the ch iefs and
m akaainana Of Oahu . Though Kum ahana had grown—up ch i ldren a t the t im e, yet the
Oahu nobles pas sed them by in select ing a successor to the throne, and fixed their eyeson young Kahahana ,
the son of E lani , one of the“
powerfu l Ewa chiefs of the M aweke
Lakona l ine, and on his m other’s s ide c losely related to Kahekili and the Mau i roya lfam i ly . Kahahana had from boyhood been“ brought up a t
.
the court of Kahekili, who
looked upon his cous in’
s ch i ld a lm os t a s a son of his own . Wha t share, i f any,ind irectly ,
that Kahekili m ay have had in the elect ion of Kahahana ,is not known ; but when the
t idings arri ved from Oahu announc ing the result to Kahekili,he ap pears a t fi rs t not to
have been overm uch p leased w ith it . The Oahu ch iefs had deputed Kekelaokalani , a
high ch iefes s , a cous in to Kahahana’
s m other and a lso to Kahekili,to p roceed to Wa i
luku,Maui , and announce the elect ion and sol ic it his ap p rova l . A fter som e fei gned or
rea l dem urrer , Kahekili consented to Kahahana going to Oahu,but refused to let his
w i fe KekuapO i—ula go w ith him ,
les t the Oahu ch iefs should i l l - trea t her . Eventua l ly ,however
,he consented , but dem anded as a pri ce of his consent tha t the land of Kualoa
in Koolaupoko dis tr i ct should be ceded to him ,and a lso the palaoa
—poe ( the wha lebone
and i vory ) cas t on the Oahu shores by the sea .
Ham pered w ith these dem ands of the cra fty Kahekili , Kahahana s tarted w ith hisw i fe and com pany for Oahu , and landed a t Kahaloa in V\la ikiki . He was enthus ias ti
ca l ly recei ved,ins ta l led as M oi of Oahu ,
and grea t were the rejoi c ings on the occas ion .
Shortly a fter his insta l lat ion ,Kahahana ca l led a grea t counc i l of di e Oahu ch iefs
and the High Pries t Kaopulupulu , and la id before them the dem ands Of Kahekili regarding the land of Kualoa and the palaoa
- pae. A t fi rs t the counc i l wa s div ided , and som e
thought it was but a fa i r return for the k indnes s and p rotect ion shown Kahahana fromhis youth by Kahekili ; but the h igh p r ies t was s trongly Opposed to such a m easure, and
argued that it wa s a v irtua l surrender Of the soverei gnty and independence of Oahu,
Kualoa being one Of the m os t sacred p laces on the is land , where s tood the s acred drum s
of K apahnnla and K aahn—nlap z -m awa i,and a l so the s acred h i l l of Kauakahi - a—Kahoowaha ;
lHelum oa was the nam e of thi s tem p le .
M EMO IR S B. P . B. M U S EU M . V OL . V I .—1 9 .
2 86 Fornander Collection of Hawa i ian Folk- lore.
and tha t the surrender of the palaoa—poe would be a dis respect to the gods ; in fa ct , ifKahekili
’
s dem ands were com p l ied w ith , the power of wa r and of s a crifice would res t
w i th the Mau i k ing and not w i th Kahahana . He rep res ented s trongly , m oreov er, tha t i fKahahana had obta ined the kingdom by conques t , _he m ight do as he l iked
,but hav ing
been chosen by the Oahu ch iefs , it woul d be wrong in him to cede to another the
na t iona l, jem blem s of !soverei gnty and independence . K ahahana and all the ch iefs
adm itted the force Of Kaopulupulu’
s argum ents,and subm itted to his advice not to
com p ly w ith the dem ands Of Kahekili .
Kahekili was far too good a pol it i c ian to disp lay his res entm ent a t this refus a lO f his dem ands
,know ing wel l tha t he cou ld not have the s l ightes t p rospects of enforc
ing them by wa r so long as the Oahu ch ief s were un ited in the ir pol i cy , and that pol i cywa s gu ided by the s age and experienced h igh p r ies t Kaopulupulu . He dis sem bled
,
therefore,and kep t up friend ly relat ions w i th Kahahana
,but secretly turned his atten
t ion to des troy the influence of Kaopulupulu in the a ffa irs of Oahu , and create dis trus tand enm ity between him and Kahahana . In th is Object he is s a i d to have been hea rt i lyadvised and as s is ted by his own h igh p r ies t , Kaleopuupuu,
the younger brother of Kao
pu lupu lu. Kaleopuupuu env ied his brother the r i ches and cons iderat ion wh ich his w isdom and ski l l had Obta ined for him . Moreover, the warl ike p repara t ions of his brotherin—law ,
the Hawa i i k ing Kalaniopuu ,caut ioned him aga ins t p rec ip itat ing a rup ture w ith
so powerfu l an a l ly as the Oahu king ; and Kahekili wa s but too glad to obta in the
a s s i s tance of Kahahana and his ch iefs in the war w i th Kalan iopuu,.
1 777-
78 , Kahahana ’
s forces a rri v ing from Moloka i jus t in t im e to sha re“
the sanguinary ba tt le on the
Wa ikapu com m on ,
2related on page 1 53 , [Fornander , Polvnes ian R ace
,II ] and the
subsequent events of that war .
A fter the return Of Kalaniopuu to Hawa i i in Janua ry , 1 779 , Kahahana went overto Moloka i to cons ecra te'
the heiau ca l led Kupukapuakea a t Wa i lan,and to bui ld or
rep a i r the large taro patch at Ka inalu known a s Pa ikahawa i . Here he was joined byKahekili , who was cord ia l ly wel com ed and roya l ly enterta ined . On s eeing the fru itfu lnes s and pros perity of the Moloka i lands , Kahekili longed to pos s es s som e of them ,
and bluntly asked Kahahana to give him the land of Ha lawa . Kahahana p rom p tlyacceded to the reques t
,not be ing m oved by the s am e cons iderat ions rega rd ing the M 010
ka i lands a s those Of Oahu ,Moloka i hav ing been conquered and subjected as an app an
age Or tributary to the Oahu crown by Peleioholani . A t th is m eet ing; wh i le dis cus s ingKahahana
’
s p rev ious refusa l to give Kahekili the Kualoa land and the palaoa—poe on
Oahu ,Kahekili exp res sed his surp ris e a t the Oppos i tion of KaOpulupulu , as suring Kaha
hana that the h igh p ries t - had offered the _governm ent and throne of Oahu to him
Kahekili ) , but tha t out of a ffect ion for his nephew he had refused ; and he int im a teds trongly tha t Kaopulupulu wa s a tra i tor to Kahahana .
The poisoned a rrow hit its m a rk, and Kahahana returned to Oahu fi l led w ith
m is trus t and sus p i c ion of his fa ithful h igh -
p ries t . A coolnes s a rose between them .
Kahahana w ithdrew his confidence from , and s l i ghted the adv ice of the h igh—pr ies t ,who ret ired from the court to his own es ta te in Wa ialua and Wa im ea ,
and caused him2They arr i ved on the even ing O f the day tha t the fam ous A lap a regim ent of Kalaniop uu was ann ihi lated
by Kahekili , and j o ined in the next day 5 genera l ba tt le .
2 88 Fornander Collection of Hawa iian Folk—lore.
Thus fool ish ly and cruel ly Kahahana had p layed into the hand of Kahekili, who,
w ith his h igh—p r ies t Kaleopuupuu ,had for a long t im e been p lott ing the death Of
Kahahana'
s ables t and w ises t counsel lor.
Though execut ions de par le roi of obnoxious persons for pol it i ca l reasons were
not uncom m on in those days throughout the group ,and by the p roud and turbu
lent nobility'
generally looked upon m ore a s a m atter of persona l i l l - luck to the vict imthan as a publ i c injus t i ce, yet this double execut ion ,
in the neces s ity of whi ch few peop leexcep t the credu lous Kahahana bel ie ved , grea tly a l ienated the feel ings Of both ch iefs and
conim Oners from him, and weakened his influence and resources to w iths tand the com ing
s torm .
The death of Kaopulupulu took p lace in the la tter p art of 1 782 or beginn ingof 1 783 .
A s soon as Kahekili hea rd that Kaopulupulu was dead , he cons i dered the m a inObs tacle to his a cqu is it ion of the i s land of Oahu to be rem oved
,and p repared for an
invas ion . He reca l led the auxi l iary troop s under Kahahawa i wh ich he had sent to the
a s s i s tance of Keawem auhili in H i lo, and a s s em bled his forces a t Laha ina . Touch ing at
Moloka i, on his way,
he landed a t Wa ik iki, Oahu . A m ong his ch iefs and warriors of
note on th is exped it ion are m ent ioned Kekuam auoha ,Ka iana ,
N am akeha,Kala ikoa ,
Kam ohom oho,N ahiolea
, Hueu , Kauhikoakoa, Kahue, Kalaninuiulum oku,Peapea ,
Manono—Kauakapekulani , Kalanikupule , Koalaukane.
6 Bes ides his own a rm am ent,he
had s evera l double canoes furn i shed him by Keawem auhili of Hi lo , and by Keouakua
huula O f Kau .
Kahahana was a t Kawananakoa ,in the upper pa rt Of Nuuanu va l ley , when the
new s cam e of Kahekili'
s land ing at Wa ik ik i,and has t i ly sum m on ing his warriors , he
p repa red as bes t he could to m eet so sudden an em ergency .
A s an ep isode Of th is wa r the fol low ing legend has been p reserved and m ay p roveinteres t ing : When the news of the invas ion sp read to Ewa and Wa ia lua , ei ght fam ouswarriors from these p laces , whose nam es the legend has reta ined , concerted an expedit ionon their own account to w in dis t inct ion for their bravery and infl i ct what dam age they
aKekuam auoha wa s a son of Kekaulike, king of Maui ,
and hi s w i fe Haalou . He was thus a ha l f—brother to
Kahek ili . Hi s son wa s the ce lebra ted Kala im oku, p rim e
m in i s ter dur ing the regency of Kaahum anu .
'His otherson was Boki , a t one t im e governor O f Oahu .
Ka iaua . a l so ca l led Keawe - Ka iaua—a—Ahuula . wa s the
son of Ahuula -
‘
a - Keawe , who cla im ed Keawe of Hawa i ia s his father and Kaolohaka - a - Keawe as his brother.
Ka iana’
s m other was the fam ous Kaup ekam oku, a grand
daughter of Ahia (w ) of the I fam i ly of Hi lo, Hawa i i .Thi s wa s the s am e Ka iaua who w ent to China in 1 787w ith Cap ta in Meares , returned to Hawa i i , and wasfina l ly ki l led in the batt le of Nuuanu,
1 796 . Hi s cous in ,
Ka iaua Ukupe, the son of Kaolohaka , was the father O f
the la te Ka ik ioewa , governor Of Kaua i .N am akeha wa s son of the above - m ent ioned Kaup eka
m oku and Kanaluihoa e, a brother or cous in of Kekaul ike of Mau i . In a fter- l i fe N am akeha rebe l led aga ins tKam eham eha I . , and was s la in in batt le, 1 79 6 .
N ahiolea was , anot-her son of the s am e above - m en
tioned Kaup ekam oku and Kuim iheua II . , a cous in of
Kekaulike O f Mau i . N ahiolea wa s fa ther of the late M .
Kekuanaoa , governor of Oahu, father of the ir la te
m aj es t ies Kam eham eha IV . and V . , and of her highnes sR uth Keelikolani .
Kam ohom oho is a lways ca l led a brother Of Kahekili
in the nat i ve accounts . but I have been unable to lea rnwho his m other was .
Kauhikoakoa was a son of Kauhia im okuakam a , the
elder brother of Kahekili , who rebel led aga inst hisbrother, Kam eham ehanui , and was drowned a fter thebatt le near Laha ina . Kauhikoakoa 5 m other was Luukia ,
of the Kaup o KOO fam i ly of chiefs .
Kalaninuiulum oku wa s the son of Kam eham ehanui of
Maui , and Kekum ano (w ) , and thus a brother Of Ka lanihelem a iluna , the grand fa ther of Hon. M rs . PauahiB ishop .
Peap ea wa s another son Of Kam eham ehanui of Mau i .He wa s subsequent ly ki l led at Hana by the exp los ionOf a keg of gunpowder.
M anonokauakap ekulani , a l so ca l led Kahekilinuiahunu,
was the son of Kahekili of Maui and Luahiwa , a daugh
ter of Kekaulike Of Mau i and Kane- a - Lae (w ) .
Kalanikupule, son and successor Of Kahek ili of Maui .His m other was Kauwahine.
Koalaukane. another son of Kahekili and Kauwahine.
Kala ikoa ,Hueu, and Kahu , unknown to m e.
The S tory of K ahahana . 2 89
could on Kahekili s forces . It was a ch iva lrous undertaking, a forlorn hope, and
whol ly unauthorized by Kahahana, but fu l ly w ith in the s p irit of the t im e for persona l
va lor, audac ity , and tota l d is regard of cons equences . The nam es Of those heroes werePupuka ,
’M aka ioulu ,
Puakea ,P inau , Kalaeone, Pahua , Kauh i , and Ka pukoa . S tart ing
direct from A puakehau in Wa ik ik i , where Kahekili’
s arm y was encam ped and organi z
ing p repara tory to a m a rch inland to figh t Kahahana,the eight Oahu warriors bold ly
charged a large cont ingent of s evera l hundred m en Of the Mau i troop s col lected at the
heiau . In a tw inkl ing they were surrounded by overwhelm ing num bers , and a fightcom m enced to wh ich Hawa i ian legends record no para l lel . Us ing their long spears and
javel ins w ith m arvel lous ski l l and dexter ity , and ki l l ing .a p rod igious num ber of theirenem ies , the ei ght cham p ions broke through the c ircle of s pea rs that surrounded them .
But M aka ioulu , though a good fighter was a bad runner, on account of his short bowlegs , and he was overtaken by Kauhikoakoa , a Mau i ch ief . M aka ioulu was soon trippedup ,
s ecured,and bound by Kauhikoakoa , who sw inging the cap t ive up on his own
shoulders , s ta rted Off w ith him for the cam p to have him sa crificed as the fi rs t v ict im of the
war. This a ffa i r took p lace on the bank of the Puna luu taro patch , near the coconutgrove of Kuakuaaka . M aka ioulu ,
thus hoi s ted on the ba ck of his cap tor, caught s ight ofhis friend Pupuka , and ca l led out to him to throw his spear s tra i gh t at the navel Of hiss tom ach . In hopes of shorten ing the p resent and p ros pect ive tortures of his friend , andknow ing wel l what his fate wou ld be i f brought a l i ve into the enem y ’s cam p , Pupuka
did as he was bidden , and w ith an unerr ing a im . But M aka ioulu ,s eeing the spear
com ing , threw h im sel f w ith a v iolent effort on one s ide , and the s pear went through theback of Kauhikoakoa . S eeing their leader fa l l , the Mau i sold iers des is ted from furtherpursuit , and the eigh t cham p ions es caped .
In the beginn ing of 1 783 som e say it was in them onth of January Kahekili ,
d iv id ing his forces in three colum ns,m a rched from Wa ikik i by Puowa ina ,
Pauoa , and
Kapena , and gave battle to Kahahana near the sm a l l s tream of Kaheiki . Kahahana’
s
arm y was thoroughly routed , and he and his w i fe KekuapOi—ula fled to the m ounta ins .
It is re la ted tha t in th is batt le Kauwahine, the w i fe Of Kahekili , fought va l iantly at
his s ide .
Oahu and Moloka i now becam e the conques t of Kahekili , and savagely he usedhis victory .
For upwards of two years or more Kahahana and his w i fe and his friend A lapa i8
wandered Over the m ounta ins of Oahu , s ecret ly a ided , fed , and c lothed by the countrypeop le, who com m isera ted the m is fortunes of their late king . F ina l ly , weary of such a
l i fe, and hear ing that Kekuam auoha,the uterine brother of his w i fe KekuapOi
—ula , was
res id ing a t Wa ikele in Ewa ,he sent her to negot iate w ith her brother for their sa fety .
Dis sem bl ing his rea l intent ions , Kekuam auoha received his s is ter kind ly and Spoke herfa irly , but hav ing found out the h id ing-
p lace Of Kahahana ,he sent m es sengers to
TPupuka , an Oahu chief of cons iderable im portance, m inated, and not be ing m arita l ly connected w ith the vic
wa s father of Ina ina , the w i fe Of N ahiolea , and m other torious s ide, no scions were left to chant thei r nam es .
Of Kekuanaoa, late governor Of
,
Oahu. Tradi t ion 1 5 5 1 " °I have been unab le to learn who thi s A lapa i was , andlent on the descent and connect ions Of the other heroes of what fam i ly.
of this band . They and the irs were p robably all exter
2 90 Fornander Collection of Hawa i ian Folk- lore.
Kahekili a t Wa i kik i in form ing him of the fact . Kahekili im m ed iately returned p reem p tory orders to s lay Kahahana and A lapa i , and he s ent a double canoe down to Ewa
to bring their corp ses up to Wa ik ik i . Th is order was fa ithfullv executed by Kekuam a
noha ; and it is s a id tha t the m ournfu l chant wh ich s t i l l exis ts in the Hawa i ian anthologyO f a bygone age under the nam e of
“
Kahahana”was com posed and chanted by his
w idow a s the canoe was d isappearing w ith her husband’s corp se down the Ewa lagoonon its way toWa ik ik i .
The cruel trea chery p ract ised on Kahahana and his s a'
d fate,joined to the Over
bea ring behaviour and rapa c ity of the invaders , created a revuls ion of feel ing in the
Oahu ch iefs , wh i ch culm ina ted in a w ide- sp read consp iracy aga ins t Kahekili and the
Mau i ch iefs who were d i s tributed over the severa l d is tri cts of Oahu . Kahekili him
sel f and a num ber of ch iefs were a t that t im e l i v ing at Ka i lua ; M anonokauakapekulani ,
Ka iaua ,N am akeha
,N ahiolea
,Kalau iulum oku, and others , were quartered a t Kaneohe
and Heeia ; Kalanikupule,Koalaukane, and Kekuam auoha were a t Ewa , and Hueu was
at Wa ia luaThe Oahu leaders of the cons p iracy were E lan i , the fa ther of Kahahana
,Pupuka
and M aka ioulu , above referred to, Konam anu ,Kalakioonui , and a num ber of others .
The p lan was to ki l l the Mau i ch iefs on one and the sam e n ight in the d ifferent districts . E lani and his band were to ki l l the ch iefs res i d ing a t Ewa ; M aka ioulu and
Pupuka were to ki l l Kahekili and the ch iefs at Ka i lua ; Konam anu and Kalak ioonui
were to d ispa tch Hueu at Wa ia lua . By som e m eans the consp iracy becam e known to
Kalanikupule, who has tened to in form his fa ther,Kahekili , and the Mau i ch iefs at
Kaneohe in t im e to defea t the object Of the cons p ira tors ; but , through som e cause now
unknown ,the m es senger sent to adv is e Hueu
,genera l ly known as Kiko- Hueu, fa i led to
a rr ive in t im e, and Hueu and all his reta iners then l i v ing at Kaowakawaka ,
in Kawa iloa , of the Wa ia lua dis tri ct , were k i l led . The consp ira cy was known as the
“Wa ipio
K im opo ( the Wa ip io as sa s s inat ion ) , hav ing ori gina ted in Wa ip io, Ewa
Fea rful ly d id Kahekili avenge the dea th Of Hueu on the revolted Oahu ch iefs .
Ga ther ing his forces together, he Overran the dis tri cts Of Kona and Ewa , and a war of
exterm ina t ion ensued . M en , wom en, and ch i ldren were ki l led w ithout d i s crim inat ion
and w ithout m ercy . The s tream s Of M akaho and N iuhelewa i in Kona ,and that of
Hoaeae in Ewa , are s a id to have been l itera l ly choked w ith the corp ses of the s la in .
The na t i ve Oahu a ris tocra cy were a lm os t ent irely ext irpated . It is rela ted that one of
the Mau i ch iefs,nam ed Kala ikoa
,caused the bones Of the s la in to be s craped and cleaned ,
and tha t the quant ity col lected wa s so grea t that he bu i lt a hous e for h im sel f , the wa l lsof wh ich were la i d up ent irely Of the skeletons Of the s la in . The sku l ls of E lani , Konam anu , and Kalakioonui adorned the porta ls O f thi s horri ble hous e . The hous e wasca l led “
Kauwalua,
”
and was s itua ted at Lapakea in M oanalua , as one pas s es by the ‘
oldupper road to Ewa . The s ite is s t i l l pointed out , but the bones have recei ved buria l .
The rebel l ion O f the Oahu ch iefs a ppears to have had its sup porters even am ongthe ch iefs and fol lowers O f Kahekili . Kalauiulum oku ,
the son of Kam eham ehanui and
nephew of Kahekili,took the pa rt Of the Oahu ch iefs , and was sup ported by Ka iaua ,
30 .
A Lam entation for K ahahana .
’
BY K A LA W ELA2
Thou and thy com pan ion3 ha ve f led to Ewa .
Thou d ids ’t go and a l so m y chief , 4Both fled hast i ly5 in dest itut ionFled poverty- s tr icken6 to the p la in ,
To the so l i tude7 in Kawa ilele.
LO ! there wa s the sacred drum
The drum 8 in the tem p le O f Kekelea iku
Thouart Hiolani ,9the war- sound ing b ird
O f Halaulani at Hanapouli ,1 1
Through the torn hau ,
1 2seawa rd at Ku
p ahu,
There was Kaloha i .
Puanakau 1 3 wa s the m onth ;
The m onth of Hikilei is qu ite certa inHionalele, Kam aka , Kem ilia ,
“
Hikim auelem auele 1 5 his com p an ion ,
They two borne upon the ocean ,
From the m any harbors 1 6 of Puu loa ,
O n the chief ’s canoe Ka iolohia .
”
S peak ! the m any padd les 1 8 bearing the chiefWho is upon the canoe p latform .
Leahi2 0
r i ses beaut i fu l ly in the ca lm ;
It is sep arated , it i s cut a sunder.
The peop le on the canoes thought a sea lay
between ,
But there was no sea ; it wa s dece i v ing,
There was a jo in ing indeed up land o f Hu
ewa .
Scorched by the sum m er sun
Is the brown gras s O f M auuenaena ,
Browned2 2 by the sea of Ka lehuaweheIn the surf - r id ing v i l lages 2 3 at A iob i .Greet ing !2 4 com p an ions of the first w inter’
s
surf ,
Uncerta in2 5 is the sea for the doub le canoeA n endeared canoe
2 7to the m emory o f
Moholekina i , the chief .
O Laauli , O Lanikele, O Kam ahukeleaola ,
The m an Of the p a l i 2 8 now enters Peapea ;
E nters the house2 9 o f bra ided coconut
leaves ;The unthatched3
0 house on the beach therethou dwe l lest .
Whose is the r ight o f res idence,That you m ay be at ease
3 1on thi s shore
Kona [peop le] ha ve gone ;3 2 Koo lau ha s
forsaken [you ] ;For notes and comm ents s ee pages 300
-
306 .
2 5
3 5
He p i l i ka no uka O Huewa .
Ua ehu wa le i ka la 0 Maka luKe oho kuka i o M auuenaena ,
I enaeua i ke ka i O Ka lehuaweheI na kulana heenalu i A iohi .
A loha ! na hoa 0 ka na lu m ua kau,
O ku lana ka i O ke kaulua e
He kaulua a loha keia e M oholekinau,ka
lan iO Laauli , O Lanikele, O Kam ahukeleaola ,
O ke kanaka 0 ka p a l i kom o i Peapea ;Komo i ka ha le pea lau -
niu ;
Ha le p i l i Ole O ke kaha ke noho oe,
Owa i la ke kuleana 0 ka noho aua ,
I nanea’
i oe i ke kaha nei ?
Ua hele Kona ; he Ole Koo lau ;
O p ililua oe , O helelua i E wa .
O ka he le oe a ka'
u lan i ,O kaap ikikolo O lua ia lua m ea
Om eam ea wa le ia iho i ke ku la e ,
I ka oneanea i Kawa ilele.
N ola ila ka ! o Kahapuulono , O Kapa ikaua
lu luO ka p ahu i loko o Kekelea iku
O Hiolani oe ,0 ka pneo kan i kaua
N O Halaulani i Hanapouli ,
N O ka welu hau i ke ka i , i Kupahu ,
N ola ila ka O Kaloha i .
O Puanakau ka m a lam a
O ka m a lam a O Hikilei akaka lea ,
O Hionalele , O Kam aka , O Kem ilia ,
O Hikim auelem auele kona lua e.
E lua laua i ka m oana e,
O ia ka i ke awalau o Puu loa ,
Iluna O Waaka iolohia lan i .E i ! lau hoe ia ana ka lan i ,O ia ka i luna i ka po la waa e .
Kupu m a i ka i Leahi i ka m a l ie ;Iaea e
,
ke ka i , a m oku okoa .
Kuhi ka waa ho lo ,he ka i ko waena ,
A o le ka he ka i ; he hoopun ipuni ,
A Lam entation for K ahahana . 2 9 3
You are fr iend les s 3 3 at that shore
That friend ly shore3 4 where you two are
s leeping,
Benum bed3 5 in the forb idden sea devoted toKeawe,
Thou w i th very dark chin , whose eyes are
b lackFriends 3 7 are they to the sacredness of the
ch ief .
The chief is a flower, a flower not scat
terec3 8 for the i s lands .
Wonderfu l 3 9 is the ch ief o f Oahu ,
The chief rests com fortab le.
“0at Kona in
the ca lmThe perfect ca lm 4 1
of the hea vy ra inBeat ing down the gras s .
The res ident laughs , 4 2 the surfs breakIn the p roces s ions of Kauahui .4 3Thou art perhap s un ited4 4 w ith him in s leepTi l l the s icken ing w ind abates , ca lm ed by
the Kaunulau .
4 5
S top !4 6 let the canoe be roped ,
A canoe rope fa stened to the cl i ff ,To the cl i ff , thou to the sa lt pond !TO the m aomao
48
[trees ] at Kinim akale
hua .
‘9
M en5 0
are dwel l ing in the w i ldernessUnt i l the so ld ier5 1 becom es red
The so ld ier5 2 stretched out in the sun
E rect the haka5 3 w ith the ins ign ia O f a highchief !
Perhap s thou ha st seen5 4 [him ] O ra in, and
thou sun !
Thi s is the chief who l ies here,Ly ing naked ,
5 5 w ithout co veringS leep ing in the ra in o f the w inter.
O thou chief O f ill- look ing face in the
heavensPowerfu l i s the chief that d i sregards the
“kapuO f the dark b lue5 7 of Lono , the i l l—look ing
face in the hea vens .
The chief has gone , a sou l w ithout a body ;The chief ha s becom e a shr i veled ,5 8 thin
sou l .The vo ice of the sp i ri t ca l l s to his com
p anion in s leep , A lap a i 'Kepookukahauhanaokam a .
A chi ld indeed was he, a nurtured ,fOnd
led“0 chi ld ,
He was his bosom com p an ion , of the ex
trem e end O f the long pa l i 6 1 of Koo lau . .
Ua kuleana Ole na kaha laUa kaha a loha la a O lua e m oe m a i la ,
E kam aele ka i kapu , laahia Keawe ,
E ka auwae ele lua , i ele ka m aka ;O ka m akam aka la 0 ke kapu O ke l i i
He pua ka lan i , he pua laha Ole nei no na
He kam ahao ka lan i na Oahu ,
I wa lea ka lan i i Kona , i ka lu luI ka pohu wa le 0 ka
’
ua waahia ,
Ke halii m a i la i ke p i l i .
Ke koa i kau i ka la .
E kau ae i ka haka weloula lan i !Ua ike p aha oe, e ka ua , e ka la !
E a ke lan i e m oe ne i .
E loloaikulani wa le ari a , aohe kapa
E im oc wa le ana i ka ua O hooilo .
E ka lan i nui m aka hakum a i ka lan iM akolukalanim akahakum a ikekapu
O ke kahiwa O Lono ,~ka hakum a lan i
Ua hele uhane ka lan i , aohe k ino ;
Ua uhane O lo l i wa le ka lan iUa hanchane ka leo , ke hea i kona hoa m oe
O A lapa iO Kepookukahauhanaokam a .
He kam a la hoi ia , he kam alei ,
O kona hoa m oe no ka ia , 0 ka pa l i welaulo loa O Koo lau .
A kaaka ke kup a , hak i na na luI ua huaka i O Kauahui .
I hui ia paha oe e m oe m a i la
A m anawaohua ka m akan i , p aho laKaunulau .
E ku l e kau la ka waa ,
He waa huk i kau la i ka p a l i .I ka p a l i la oe ! i ke a l ia !I ka m aom ao la i Kinim akalehua
Noho aua kanaka i ka naheleheleA h i k i m oano ka lehua
2 9 4
1 00
Fornander Collection of Hawa i ian Folk- lore.
Koo lau i s a l so enti t led to sym p athy,Ye tra vel ing com pan ions 6 3 w i th t i - lea f
m a los ,Seen only dur ing soft ,
‘I4 frequent ra ins ,That nouri sh the m akahala ,
“5
Tha t scattereth the budd ing“ leaves of the
lehuaWhich salutesG7 thee , O Ka lau l iA sm a l l hog- bearing canoe
6 8
[Is ] thy w i tnes s m y d i rector in the
w i ldernes s ,My gu ide in the deep rav ines ,
Thou was t an inhab i tant , but hast goneI thought
7 1m y chief had departed .
The koa - canoe bore him hence
M ahuka carried him away” to a p lace O f
safety , [there ] p erhap s he w i l l l i ve .
What is the O ffence O f the m an7 3
That he has grieviously“ done aga inst that
sea ?
The sea that bears away the ako . and the
a ina !
Canoe float ing7 5 on its bosom by thi s m eans
reached there :
Landed shriveled ,
7G weak and co ld on that
Shore.
F in i shed i s the fat igue ;you .
The eyes O f his fr iend were fi xed upon him .
O m y sacred gird le7 8 of L iloa ,
The outs ide7 3 gi rd le when Um i wa s k ing,
That is the O ff ence for which his propertywas taken .
He s its by the sea ,
the warrior,Lonokaeho
“of p roject ing forehead .
The red kapa s Of the two chiefs ,You are two ,
8 2 we are two ;
Un i te together’5 3 in the p ath [ye m en ] O f
A pua ,
R evea led you by the ri sen sun O f Wa ianaeThe gent le w ind8 5 loosens the leaves of the
coconut ,
It enters d i rect ly8 6 into the house
Gratefu l for warm th is the house,Chi l led by the m ounta in bree ze , s leep ing in
the co ldIn the co ld wa ikaloa w ind .
Long8 8 i s the p ath on tra ve l ing it ’
com p as s ion for
a res ident by the ocean ,
75
80
85
N o Koo lau hoi kekahi a loha ,
E ka huaka i m a lo lauk i ,Ike wa le e ka na haao ,
Ua hana i ka m akahala '
Ke 1 1 1 la i ka m uo O ka lehua
I ui wa le ae ia oe , e Ka lau l iHe waa puaa Kahuo i
Kuu ho ike , kuu hoikeike 0 ka nahele,
Kuu a laka i 0 ka p a l i loa e.
A kahi O noho ia a ha la aku la
Ka i noa na ha la kuu lan i .Ua lawe la koa waaUa aha i la 0
'
M ahuka i ke Ola , Ola la p aha
O ke aha la ka ha la a ke kanakaI hana ino a i na ka i la ?
O ke kai lawe i ako ,lawe a ina e !
Waa na um aum a , ke ala e hi k i a i ;Pae m aeele i ke ka honua e.
Kuu ka luhi , a loha ia oe.
Kau m a i ana ka m aka hoaloha
E kuu kaa i kapu au 0 L iloa e,
O ke kaa i m awaho ,o Um i he
’l i i,
O ka ha la ia kui p ap a “
m okum oku i ke au
Noho i ke ka i , kam aa ina aku la ka moana
e ; o ke koa - i - a
O Lonokaeho lae wakawaka .
O na kapa ula 0 na lan i a elua e,
E lua O lua , elua m aua ;
Pa iba oukou i ke ala e A pue ,
O ko ka ina ala liu ka la 0 Wa ianaeWehe ke ka iaulu i ke oho 0 ka niu,
Komo okoa i loko O ka ha le,
A loha ka ha le i ka m ehana e,
Ha i i ke hau ,m oe i ke arm
I ka m akan i anu he wa ikaloa e
Loa ke ala ke he le ia ;
Fornander Collection of Hawa i ian Folle- lore.
The eye O f fr iendship wa s the cause of
[his go ing to ] death.
He has founded the n ight— 1 1 8
The bottom les s p it is the foundat ion1 1 9 o f
fear in the chief.
Chief o f the dark Obscurity , the fearfu ln ight ; 1 2 0
Heavy , sadden ing fea r
chief,We ighed down
his loveI am look ing around , des iring the s ight
[O f m y chief ] .
I do not see him ,
1 2 4 he has forever disappeared ,
Made sacred in the sea cut O ff by Kane ,
There at Kua ihelani 1 2 6 he has gone .
The beaut i ful red- cloud of hea ven 1 2 7 i s thynam e.
Thou art a sacred chi ld O f Kaeha .
Ye two lay in the ca lm 1 2 9
[sea ] O f Kahaloa ,
A res ident 1 3 ° O f the sea at Hauola ,
A res ident dwel l ing at the cape of Wa iaula
Kona great ly m ourns 1 3 1In the very long days 1 3 2 O f sum m er,
Bear ing1 3 3 the rem nant of friendship [tothe shores ] be low .
Thus , even him )“thou hast carried to
heaven.
Have com pas s ion on the chi ldThe com p an ion whom thou nam edest ;
There declaring1 3 6 at Lahonua ,
To s leep together1 3 7 in the sea sp ray,One , [a ] rea l chief has dep arted .
1 3 9
The d i v i s ion , the land, both“ 0
Gone w i th the great” 1
com p any but never[to ] return .
Heaven i s the sacred firep lace o f the
chiefThe exalted chief"1 2 in the sea Of Peapea
and Kam anu .
Ka ioea O f Mau i is the w i zard 1 4 3 that hearsunearthly sounds ,
A w i zard is the chief‘“ for the i s land .
It is com m on ly s a id O f m y chief 1 4 5Pa l i la 1 46 i s from the n ight ,[But ] the chief is from the wor ld of
l ight .
1 4 7
It i s d i sputed 1 48 the p ath he ha s gone.
My chief i s a l i ve [or ] he is dead [perhap s ] .
is in the hea vy
under the greatness of I SS
1 60
1 65
1 80
I 50 . Ka m aka hoaloha ke kum u 0 ka pO
Hookum u ka po
Ka po ka m o le ka we l i O ke a l i iA l i i O poluluhi , poweliweli ;
Wel iwel i kaum aha i na lan i hako i ,
HakolO kona nui ko a loha e
A u wa le ana au,he ake ka ike .
E oe ike, na na lo loa — e
Ua laa i ke ka i ok ia a Kane,
A ia i Kua ihelani ka he le aua — e
O ka onohi ula 0 ka lani kO inoaKei k i kapu oe a Kaeha — e
E lua'
olua i m oe i ka lai o Kahaloa e
He kam aa ina no ke kai i Hauola ,
Kupa nOhO lae no Waiaula .
I uwe wa le ae ia Kona— e
I ka la loa wa le O M akalii
E lawe aua koena a loha i la loIa ka lan i kau ko l i ko lan i ,E uwe m a i i ke kei k i
Ke hakupehe ia nei kuu lan iO Pa l i la kO ka po .
O ka lan i ko ke ao
Ua hoopaap aa ke a lanu i he leI ke Ola , i ka m ake 0 kuu lan i
I kO hoa i olelo ai ;
I ha i a i i o lahonua ,
E m om oe pu i ke ehu ka i — e
Hookahi ka lan i kaha aku nei
O ka m oku, 0 ka a ina , a luaHe le i ka huaka i , hOi Ole— e
O ka lan i ke kapuahi kapu 0 ka lan iO ke a l i i puolani i ke kai o Peapea a
Kam anu .
O Ka ioea o Mau i ka hookalakupua ,
He kupua ka lan i no ka m oku e
2 2 0
A Lam entat ion for K ahahana .
We together know wel lThat the chief went a t noon .
He h as perhap s fo l lowed 1 5 1 his w i fe.
Kona is becom e feeb le ,
1 5 2 feeb le is Wa i lukuThat wa s the w i feBelovedm by the chief that i s dead .
The chief d ied‘“ qu iet ly,He was co vered 1 5 5 w ith a coconut lea f ;He s leep s quiet ly ° 1 5 6
There i s thy m other1 5 7 for thy_pleasure ; for
thy p leasure .
The chief has returned aga in 1 5 8 to the t im e
O f infancy when he wa s tos sed in the
arm s .
The chief Kaum akoa , the k ing,
Changed his ap pearance and vo ice,He sat w ith fem in ine m odesty1 6 0 on ly ,A hermophrodite perhap s from Honoka
wa ilani . 1 6 1
A chief possessor O f land ,
1 6 2a chief by
descent from k ings , 1 6 3A chief that sees w ith his own eyes ,looked close ly at the kapu .
The hea vens are covered with fleecy, fi lmyclouds , 1 6 5
A d i stant sea , a foamy sea is Ka i lua ,
Fanned ,
1 6 7coo led by the gent le breeze
The hau is the p ath, a narrow strip ;GO carefu l ly 1 6 9 lest you fa l l dead in the sun ,
The god that dwe l l s 1 70 on Kapole i hi l lThe sun i s wa i l ing1 7 1 on account O f the
wom en of Kam ao ,
A hid ing god ,
1 7 2 b los som ing Oha i 1 7 3 of the
banks ,Contented“ among the stones
A m ong the breadfru it” ?
p lanted by Kaha iThou wast spoken of by the OO
By the b ird 1 77 of Kanchi l i .My chief a l so was seen
1 7 8
A bove the dens e Kanalio fog1 79 by theb i rd
That b ird 1 80 da zed by sm oke ,
Fa l l ing to the ground i s caught1 8 1 by m en .
The b ird scents1 8 2 the sea sp ray ,
There indeed by the sea is m y chief,On a very sacred day,
1 8 3at the sacred a ltar,
A god that ra i ses up the sea1 8 4
at Oneula .
His travel ing com pan ions were indiffer
ent1 8 5
about accom p any ing him .
Fa int hearted 1 8 6 they forsook him ; the
chief l i ved a lone . .
Unsafe1 8 7 upon the he ight O f the pa l i is the
1 9 5 .
2 00
2 05
2 1 0
2 2 0
lealea
Ho i hou ka lan i i ka wa kam a l i i ke hiia laO ka lan i Kaum akoa , ke a l i i ,I lo le i ka lo le ka leo .
He pe he pa wa le no ka noho ,
He m ahu paha no Honokawa ilani
He lan i a im oku,he a l i i no ka moo ,
O ke a l i i a ka m aka i ike, i p apu ke kapu.
Papu ka lan i p alamoa he inoa .
He ka i m ahamoc, ka i ni oa Ka i lua e ,
O ka luhe la lu la i ke kehau
He hau ke ala ,he kumoena O lo l i ;
E newa a i O hea m ake i ka la ,
A kua noho la i Puuokapolei .E hanchane m a i ana ka la i na wahine o
Kam ao ,
A kua pee, pua Oha i O ke kaha ,
I ka la la boano i ka le le ka i ,A kua boea kai la i Ouen la .
Ua m olowa wa le na hoa haele
Ua p auaho , na haalele na noho hookahi 0
ka lan i e ,
Kam au i ka lau 0 ka p a l i ke ala
Ua ike pu no kakouI he le 0 ka lan i i ke awakea
I nha i i kana wahine— e
Halualua Kona , ha lua Wa i luku0 ka wahine iaI a loha a i ka lan i haha i eHe le lolop io a i ka lan i ,A ui ia iho i ka n iau ;Moe m a l ie e ;
A ia ko m akuahine i ko lealea ; i
I wa lea wa le i ke a
I ka ulu kanu a Kaha iHa ina oe e ka OO
E ka m anu o Kanehili .
I kea ae la hoi kuu lan iIluna ka ohu Kanalio a ka m anu e
Ke la m anu haule wa le i kauwahi ,I hapapa i loaa i ke kanaka .
Hon i i ka ni anu hunakai O ka i ,
A ia ka i ka i kuu lan i ;
2 9 8 Fornander Collection of Hawa iian Folle- lore
A wooden bridge is the pa th
To the_landing for canoes
1 8 9of Ham akua
To a scend and lie qu iet ly abo ve,E ven the canoe O f Kuileiakamokala .
Long s ince 1 9 1 m y lord has been gone ;The eye tw inkled ; 1 9 2 he wa s gone.
Burst forth O U l i ” 1 9 3
Burst the watersTo query ; to ques t ion : water ? water ?Drinking water is the water O f Laka ,
Laka indeed was his nam e .
When the chief sudden ly d ied ,
He m arked in the forb idden sand 1 9 5 of
Kaha ,
The p lace trodden a lone by m y lordDark 1 9 6 wa s the ra in ; the dark cloud burs t
over the forest ;I—Ieedles sly
1 9 7the ra in fe l l upon the
p andanus ,
Upon the heads 1 9 8 O f the p andanus was
the ra in Of Hanau .
The speak ing god 1 9 9 brought forthThe ch id ing god
2 00carry ing his s leep ingv ictim away
TO the sea - beach ;2 01 to the shore O f Kam a
Kam a of the wreath O f Moopuali ,
Chief2 03 O f the high swel l ing seas ,
E ven the land O f M aakaina .
2 04
Thou the younger brother, 2 05 the e lder thatof the chief .
There is know ledge, know ledge indeed ,
There is r ighteousnes s , righteousnessindeed,
My constant com p an ionspeared ,
Where have they two gone?
The d i str ict is be ing fanned ,
2 09 it is lu l ledby the ca lm s ,
2 40
[now ] disap
Ti l l the arch2 1 0 O f the canoe appears . 55 .
A dj usted is the p a l i , 2 1 1 m ade sm ooth by thesun ,
The w ind has abated2 1 2 aga in at La iewaha
The chi ld se i zes and enjoys the ca lm ,
2 1 3
Very ca lm is Kona
The ca lm stretches not? “ to Ka tina ,
"
It is o vercom e2 1 6 by the w inds of Kau .
Kahaanaweli troub les 2 1 7 a s w i th a s torm
Fea rfu l 2 1 8 is the storin2 ’9 ‘
o f Pe le’
s hi l l s at
Piliwale,
Wh ich was brought to m e and left out
s ide2 2 0 the house.
2 60
Le le hoopoo ae la ka na iluna i ka ha la ,
I ke poo 0 ka ha la na 0 Hanan
Hanau m a i ke A kua Olelo
A kua p ahu lu hohe hoha m a i ana
E kaha aku nei : i ke kaha aku nei O Kam a ,
A pua ia kae ka pona waa
Hooponopono ka p a l i , nian ia ka la ,
Ho i koana ka m akan i i La iewahaHoowaha ke i k i waha i ka pohu ,
Pohu loa Kona—e
A a i p i l i ka pOhu a Kauna ,
A o i na i ka m akan i o Kau.
Ke haa ino m a i la Kahaanaweli
We l iwel i ka ino 0 na Puuapele i Piliwale,I halihali m a i ka ia
'
u a waho kahua haalele
A la holopapa laau i a lanu i ,I awa no ka waa o Ham akua
E pn a i a wa iho aku iluna ,
I ka waa o Kuileiakam okala .
E ka la i hele a i 0 ka lan i ;Im o aku la ka m aka , na lo aku la — e
Le le U l i eLele wai e
I—Ie ui , he ui , he wa i , he wa i ?
He wa i inu he wa i no LakaO Laka ka ho i kona inoa .
I ka i l i a ina a i ka lan i ,Ooki i ke one kapu o Kaha e
I kahi he le hookahi a kuu lan iPou l i ka na ; m oku pawa i ka nahele ;
O Kam a 0 ka lei o M oopuali ,
O ke aln o ke ka i ahua m oku,
0 ka m oku o M aaka ina
I ka ina oe , i ka ikuaana kela0 ka lan i .Ila ila no ka ike la , ike iho ,
Ila ila no ka pono 1a , pono iho ,
O’
u m au ka ikunane hoom au he le loa ,
A ia la laua ibea ?Ka ia na ke ka lana e luhe ana e ka m a l ie
300 Fornander Collection of Hawa i ian Folk- lore.
obs cur it ies in his notes , wh ich would doubtles s have been done by h im sel f had he p repared ir for publ i ca t ion .
lKahahana ,
king of Oahu , wa s contem pora ry w i th Kahekili on.
M aui ; he wa s beaten in batt le by Kahek ili andfled to the m ounta ins , and wa s subs equently s lam by hi s brotli er- ln—law , Kum anoha , known a l so a s Kekuam anoha .
2The author is sup posed to vo ice the w idow’
s lam ent a s she s ees the bod ies of her m urdered lord and his
com pan ion ,A lap a i , borne out on the canoe upon the lochs of Puuloa , on Its way to Wa ik iki for thei r sacrifice.
aPililua oe, you and your friend, you a re one of two : 0 helelua , you two have gone together to Ewa .
“A ka'
u lan i ; lan i , chief ; a l so m y chief.O Kaap ik ikikolo, Kaaw ilikolo. to sna tch up what com es to hand when one hurr ied ly flees from a pursuer
O lua ia lua m ea ; a p hrase s ign i fying no p rop erty, on ly t hei r p ersons .
“
Om eam ea wa le , a rep et it ion of the fam i l iar phra s e s ign i fying utter des t itut ion , poverty, a forlorn s tate
I ka oneanea , to the sol itude in Kawa ilele , a p la ce in Ewa .
8 'I‘
wo nam es , Kaha puulono and Kap a ikaualulu,are gi ven for the drum in the tem p le of Kekelea iku
“Hiolani , nam e gi ven Kahahana because he was a fa l len chief ; hio, decl ine, fa l l over ; lan i , a chief.“’Ka pneo kan i kaua ; oe understood, thou art the b i rd ( pneo , owl) that s ings of war.
The nam es used here seem to im p ly a m enta l and phys ica l cond it ion rather than a loca l ity.
l"'N o ka we lu hau, on account of the clum p s of ha u (a bush, Pari tium tiliaceum ) , at Kup ahu, there was
Kahana (Kaloha i )”Puanakau. a term s ign i fying an uncerta in or ap p rox im ate m onth in which Kahahana d ied , but shown as
certa in in the nex t l ine.
“Hionalele , etc. , nam es of Kahahana .
Hikim auelem auele , nam e of his com p an ion (kona lua ) .
O ia ka i . i . e. , tha t sea ,near Ewa ; ke awalau , m any ha rbors ; num erous entrances into the bay ful l of i s lands .Nam e of the canoe form erly belonging to Kahahana .
1 8E i ! lau hoe ia ana ka lan i , sp eak , he sha l l speak ; la u a m ul t itude ; hoe the paddles as the p addl ing m ul t itude
of m en , sovereign s of the chief.
mO ia , he, Kahahana , is upon the p ola , the deck ‘
of a double canoe.
°
Leahi , serene in the ca lm , lends itsel f to the decep t i ve ap p earance a t t im es of being separated by sea fromthe m a in land .
2 'The grass , land , etc. , are brown by the sum m er s un . M akalii is the nam e of a s ingle m onth, it ap p l ies tothe hottes t ; it is a l so the nam e of a whole season of s ix m onths . Ke oho, gras s l ikened to the ha ir ; kuka i ,d ip ped frequent ly in the sea . It is s a id that p ersons m ad e the i r ha i r brown by frequent bathing in the sea . Hereke oho kuka i is the brown gra s s of M auuenaena , a p la i n eas t of Wa ik iki .
I enaena , tha t i s burned , scorched , by the sea o f Ka lehuawehe. the nam e of the Wa ik iki surf at certa inA iob i , ancient nam e of that p a rt of Wa ikiki
, about the Kap iolani p ark entrance.
‘A loha na hoa , exclam at ion of the_poet , com pa s s ion for the com pan ions of the fi rs t surf of the sea son ;
when W inter sets m . the highest surfs begin to dash upon the shore , these Were ca l led ka na lu m ua kau, thefi rs t sea son surfs and were very high.
2"’Kulana ka i , the state of the sea in the w inter m onths , uncerta in , som e high, som e ca lm .
“
Kanlua has been dea l t w ith erroneouslv in the o rigina l trans lat ion a s a w intry m onth, a m onth to berem em bered, etc. Kanlua is gi ven as the fourth sum m e r m onth, therefore its other m ean ing of a double canoe,WlllCh in i ts use as bearing the body of the dead ch1 ef, s hown in the contex t . seem s to better fi t the case .
7He kaulua a loha ,
“
an endeared canoe to the m em ory of M oholekinau ( an ep i thet of Kahahana ) , the chief.28The m an of the p a l i who had secreted him sel f en ters Peap ea , nam e of a land of Kahek ili , a fford ing a p lay
on words .
Ha le p ea“ lau niu, house m ade of coconut leave s ; p ea , leaves cros sed a s in bra id ing coconut leaves into
a lana i cover.
3 0Ha le p i l i ole , house unthatched, o ke kaha , on the sea beach, ke noho oe ,
i
there thou dwe l les tI nanea a i oe. that you m ay be at ease, com forta ble on this shore.
Ua hele Kona , the p eop le of Kona have gone ; those of Koolau have forsaken you.
Ua kuleana ole , etc. , your r ights at that shore a re rej ected .
1
Ua kaha a loha la ; that friendly shore where you two are s leep ing is shown by the context to be death'
s
S i ore'
E kam aele ka i kapu, thou l ike one benum bed in the forb idden sea ; laahia keawe is som ewhat obscure.
E ka auwae ele lua , thou w i th a chin very da rk, lua , p oet ic for loa ad interim ; i ele ka m aka , whoseeyes a l so are black .
ke kap u o ke aln , that is what is sacred to the chief or to which he ha s a right. It is sa id that blackwas a d i s t ingu i shing m a rk of Kahek ili and all his a ttendants
.
and fo l lowers , hence, any such d is t ingui shing m arkon Kahahana , whether bi rthm a rk or tatooing, des ignat ed h im as sacred to Kahekili .
3 aHe pua laha ole nei no na m oku, a flower not sca ttered or intended for the i s lands .
Kam ahao, wonderfu l the fate of Oahu'
s chief.
I wa lea , com fortable , ea sy, is the chief at Kona , i ka lulu, on account of the quietnes s .
A L am entation for Kaha hana . 30 1
I ka pohu wa le, by the p erfect ca lm 0 ka na , i . e the ca lm tha t often attends a waahia (waahila ) shower.
“Akaaka ke kupa , the res ident laughs— a poet ic idea thi s . Hak i na na lu, the surfs break .Hi i aka i , the ridge of whi te foam on the top of a surf when it breaks , hence the whi te foam ing surfs of
Kauahui .“ I hui ia p aha oe, thou ( i . e. , Kahahana ) art un i ted, p erhap s ; e m oe m a i la , he w i l l s leep w ith you
A m anawaohua , the s ickness of dogs when they refuse all food excep t gra s s and leaves— ap p l ies to people
when they have no ap p et i te— i ka m akan i . Kahahana even loathed the breezes tha t fanned him .
Pahola , m ahola ,
the m ot ion of the.
hands i n sp read ing a cloth or kap a , hence the blow ing of the Kaunulau w ind which was toneutra l i ze that whi ch m ade Kahahana s ick .
“
E ku, let down the stone a s an anchor , tha t the canoe be rop ed ,i . e fa stened .
'
I ka p a l i la oe ; to the cl i ff , thou ; to the sa lt p la in ; a d irect ing com m and , w i th wha t fo l lows , of the course
of a dep art ing soul . A l ia— a sa l t pond— on Oahu, wa s the p lace where the soul s of the dead were sup posed todescend to the nether world .
4‘aKinim akalehua at the Maom ao trees was one of the p laces where Kahahana hid him sel f. This i s p robab ly
the sam e as m ao (Gos syp ium tomentosum ) .
“Kinim akalehua wa s a sm a l l headland between Kahauik i and Leina a ka Uhane, a p lace where in form er
tim esl the p ri ests p rayed and m ade offerings to the gods for the recep t ion of the sp ir its before they leap ed intoSheo
l”Kahahana and friends a re here ca l led kanaka .
5 'A h ik i m oano
.
ka lehua . M oano, a p a le red co lor unt i l the lehua ( sold ier) becom es red, i . e. , unt i l they(Kahahana and his fri end ) should die.
Ke koa i kau i ka la , the so ld ier (Kahahana ) should be s tretched out dead.
E kau ae i ka haka , erect the haka having the ens ign , weloula , of a chief. A very high haka or a noblekapa or.
m at used in cerem on i es of the chiefs is weloula . The poet here says to Kahahana to p rep are the funera lcerem on i es worthy of a chief (or yourse l f) .
l“Ua ike paha oe, p erhap s thou has t seen , 0 ra in and sun , that thi s is the chief who l ies here , naked.
lwE loloa ikulan i , to lie naked w ithout cover ing a word used on ly in poetry, now obsolete ; aohe kapa , exp lana
tory of loloa ikulani .“Kalaninuim akahakum a ikalan i , a nam e of Kahahana that m ay be rendered by separate words . Hakuina i s an
ep i thet of ill- look ing, angry countenance, ap p l ied to clouds when they threaten a s torm . The p refix “
m akolu"intenS i fies thi s thought as thick , heavy, om inous .
Hakiwa 0 Lono, etc. Hakiwa is the dark blue when the sky and sea or land m eet— now seldom used . Itdoes - not m ean the sky overhead , nor does it ap p ly to the clouds ; Lono, an anci ent god , the m eet ing of sky and ocean
of Lono, that i s the hakum a of heaven .
.
“Ua nhane o lol i , the chief ha s becom e a shri vel led , thin soul , a ghos t. Ua hanehane ka leo , etc—The
Hawa i ians sup posed tha t nea r a burying ground , or where there were m any dead bod ies from a ba tt le or othercauses
-
there, or near there, the uhanes or ghos ts m et and wa i led.
and ta lked ; hanehane s ign ifies thi s conference
hence i t som et im es s ign ifies low conversat ion or whisp ering,m ean ing the vo ice of the sp irit ca l l s to
_his com p an i on
in s leep , A lapa i ; ke hea for the p resent tense, for A lap a i was s la in W i th him , he was his a ikane, int im ate fr iend .
5 9A nam e of A lap a i .
“He kam a . a chi ld , ia hoi la , indeed was he ; he kam alei , a nurtured, fond led chi ld . Lei is what is worn a s
an ornam ent of the neck , hence, what i s great ly beloved, a chi ld hugged to the bosom is a kam alei .“'Ka p a l i welan o Koolau , the extrem e end of the long p a l i of Koolau. A lap a i wa s from that p lace and jo ined
Kahahana when he hea rd of his m i s fortunes .
”His d istrict is a l so ent i t led to sym p athy in the death of thi s bosom com p an ion . The notes had it Koolauis a lso great ly to be p it ied , which ha rd ly seem s deep enough.
”Huaka i m a lo lau k i ; p roces s ion of ti—leaf m a lo wearers . The p eop le of Koolau on account of the ra in often
exchanged thei r va luab le kapas and m a los for cover ing m ade of t i—leaves .
“Ua haao. a soft frequent ra in upon the m ounta ins of Koolau .
G5Ua hana i , etc. , thou,
i . e. , the ra in thou feedes t , nourishest the m akahala , a p lant grow ing on ly a t NuuanuKe lu la , thou scatterest the fi rst leaves , m uo, new leaves as
.
the coconut .
I ui wa le ia oe ;“
ui”
to sa lute, to p ity, have a ffect i on for, which sa lute thee , O Ka lau l i , i . e. , Kahahana .
“Kahuoi ha s a sm a l l canoe, that w i l l carry or conta ins a hog,
hence a sm a l l canoeKuu hoike , etc thi s , as p reced ing, is the language of A lap a i to Kahahana : thou art or has t been my di
rector in the w i ldernes s .
70Akahi o nohoia ,jus t now thou wa st an inhab itant here, but thou ha s t - gone. Thi s is the end of A lap a i s
Ka i noa , etc. , exp res s ion of the poet , who thought his chief had gone to Kaua i .Ua aha i , to carry away ; Mabuka ha s carr ied him i ke ola , to a p lace of safety, ola la p aha ,
there perhap s
he w i l l l i ve. M ahuka an ancient j ourneyer of Oahu,from som e secret going of hi s , it ha s now becom e an ep i thet ,
hale m ahuka ,i . e . , to run away.
"What is the m an’
s offence, i .e. , Kahahana'
s .
"I hana ino a i , that he has gr ievous ly done aga inst that sea ? i . e . , between Oahu and Kaua i ; the sea that
bears away the ako and the am a , that i s , it is broken to p ieces .
“Waa au , etc. , canoe sw imm ing on its bosom , that is float ing in p ieces . Ke ala e hik i a i , in thi s p ath, in
this m anner it got ashore.
M E M O i R s B . P . B . M U S EU M , V OL . V I .— 20.
302 Fornander Collection of Hawa i ian Folk—lore.
Pae m aele. tha t is , Kahahana and com p an ion landed , shri veled , cold and weak , thi s is the m ean ing of m aele.
I ke ka honna S ign i fies s im p ly the shore for kaha honna , p erhap s , or a p oet i c em bel l i shm ent
7TKuu ka luhi , loosed fin i shed, etc. , the fat igue, com pa s s ion for you
— the peop le of Oahu. He set out to
go to Kaua i , but the canoe being broken he wa s dri ven back and ca s t up on the shore of Oahu .
78E kuu kaa i kapu, O m y sacred bel t , kaa i , sam e as kaci , the gi rd les of the chiefs were sacred . L iloa , a
chi ef of ancient t im e on Hawa i i .79The outer gi rd le , etc 1 ka ha la ia , that is his offence , his affl ict ion perhap s ; kui pap a , etc.
, break theboa rd seem s to be an ex p res sm n ap p l i ed to the s tri p p ing of a chi ef or a m an of all hi s p rop erty, honor, etc. , i
ke an for aup un i .
soN oho i ka i , he s i ts in sol itude by the sea ; Kam aa ina aku la ka m oana , i . e. , i or m a unders tood ; he, the
wa rrior, S ltS a res i dent by the ocean .
mLonokaeho, an ancient wa rrior hav ing the body of a com m on m an but very s trong ; his ep i thet lae waka
waka wa s because he had a forehead p roj ect ing very m uch l ike a genera l s hat and so a l so behind , w ith thei rp roj ect ions - he whacked about in front and rear and la id m en sp raw l ing wherever he went .
3 E lua ohi a , you a re two ; elua m aua , we are two ; that is , the p oet and the w i fe of Kahahana .
Pa iha , to un ite a s s evera l p ers ons for travel , un i te together in the p a th ye m en of Ap ua , place where Kaha
hana d ied.
8‘O ko ka ina ala , referr ing to the i r shadowed p a th revea led by the sun of Wa ianae.
Ka iaulu , nam e of the p lea sant sea - b reeze at Wa ianae . A t Mau i the sam e breeze is ca l led aa , at Kona ,Hawa i i , it is ca l led “
eka . Ke oho 0 ka niu , the leaves (ha i rs ) of the coconut .
86Kom o okoa the gent le w ind enters who l ly into the house which i s grateful for its warm th, overcom ing the
chi l l of the m ounta in breeze wh ich s leep s in the cold.
I ka m akan i anu, in the cold w ind , he wa ikaloa , the nam e of the cold w ind.
Loa , etc. , long is the p ath to the traveler.
He le hewa . i .e., Kahahana went astray, wandering in the Halem ano shrubbery of upp er Wahiawa .
The poet here p ictures the whi spering w ind and gather ing clouds act ing in sym p athy lest the s lum berings tream be awakened .
mKa huaka i hele , etc. , the caravan is ascending.
“
Ilka lio ,— lio, any p lace at a grea t di s tance ofl ; am ong the fores t trees ; a l so the p lace where the s tars are
p laced in the hori zon .
E ke a l i i , the p oet s p eaks to the chief Kahahana or his dep arted s p i rit .
Lou , the ins trum ent ( a long p ole w ith fixture at the end) for reaching and p icking breadfru it ; loua ,is
the act ion of p icking breadfruit w ith that in strum ent .
""M uo , the tender lea f—bud ; Kahahana is ca l led the tender bud of heaven , and death has p lucked him ; loua ,
for louia .
”“Ka lan i hoikea , the chief is exhi b i ted ; ka m ea paha ia nei , thi s is what ha s jus t been done.
Ka hiam oe kapu , etc. , the sacred or forb idden s leep of niolopua ,nam e of a s leep . Kum ahana ,
the Oahuchief im m ed ia te ly p reced ing Kahahana , was fam ous for his sleep ing ; _when the p eop le and lower chi efs
.
cam e W i th_food or p resents , he was a lways as leep , the p eop le ca l led his s leep ing n iolop ua he kapu,
" because everything belonging to the high chief was kapu , and such s leep ing wa s p ecul ia r to him ,
— n io lo , a nodd ing blos som ,who s lep t
throughout the day .
9 8Moku i kea '
u , etc. , torn , rent , p ierced is my chief by the a u ,1 a large fi sh w ith a horn l ike the sword
fish, which ki l l s m en .
”K0 kino loa— ko , gen it i ve case, the length of whos e body is l ike tha t of Kana
anana ia , who was a fathom long,i . e . , Kahahana , a puchu ka loa , and m ore too ; puchu i s som e indefin i te
m ea sure, above , a larger one. I f one m ea sures a fa thom , or a yard, and som e i s over, they say he anana a puehu,
m eaning there i s som e over.
1 01Hoi ha , he oiaio , that indeed is the truth , even s o , that is the length of the chief, of Kahahana .
‘L ike ole p aha , or aole ona m ea l ike there is not his l ike.
I loa ka lan i , long t im e the chief, i m oe i ke ala ,lay in the road , that is , his dead body lay unburied
M oe on i ole ka lan i , the chief lay w ithout m ov ing in the ea , dus t , ea rth p ul ver i zedO ia ke ea , that is , the dus t of Kanenuhonua , an ancient chief of E wa ; thus Kahahana is sa id to lie in the
dust of Kanenuhonua because the land m os t ly be longed to him .
1 0‘sHuna aku la , h idden , concea led in the sky of heaven , i . e . ,his sou l , whi le his body was defiled in the dus t .
1 07"L iua
"is sa id when a p erson has lost a thing and he looks about , here and there, wh i le the thing its el fl ies all the whi le nea rby ; s econd ,
l ina is when a person in d i v ing under water by som e m eans fi l l s his m outh and
eyes ful l of water, s o for a t im e , he sees th ings indi stinct ly ; the latter ap p l ies here ,liua hoi ka m aka , d im were
the eves in looking i ka na lo loa ,for he was qui te van i shed.
1 08K iowa ikaala, nam e of a p ond a t Wa ianae , located in fol low ing l ines . A poowa i ; founta in or s ource up land
at Ka la lan.
inoa , “mm a re thy nam es from som e sup posed resem blance or excel lency p robably.
Auwe kuu li oa . A la s ! My com pan ion ; thi s is the language o f the p oet ; the a rt icle.
“
ke before Koo lau is“
i i i anom a ly un les s i t here becom es a p a rt of the nam e or ha s som e other s igni ficat ion“ ‘M alana i , nam e o f the tradelw inds of or at Ka i lua .
“Kc ahe wa le , etc.
, ahe, to fan l ike peahi , which cons tant ly fans the leaves (oho ) of the uki , a plant resem bl
ing bul rushes ; grow s on ly on Oahu.
304 Fornander Collection of Hawa i ian Folk- lore.
He le lolop io a i ka lan i ; hele is another term for die, a s we say he is gone , mean ing he is dead. Lolop io i s thes tra ighten ing out of the l im bs of a p erson a s s oon as dead , or when a p erson d i es ca lm ly and eas i ly so that i t i ssurely known when he i s dead . N o contract ion of face or other m us cles i s hele 10 10p io, m ean ing, went off qu iet ly.
poet ica l for uhi , covered ; ka n iau, the coconut leaf. The ancient,cus tom of laying out chiefs was to lay
the body in a sort of m at m ade of coconut leaves ins tead of a coffi n .
’“M oe m a l ie, s leep s qu ietly, ap p l ied to an infant .
’
A ia ko m akuahine , there i s thy m other i ko lealea , for thy p lea sure, etc. ,— repeated , that is , he s leep s qu iet ly as
when his m other soothed him to s leep .
m Ho i hou , the chief has returned aga in to the t im e when he was tended, (hi ia for hi iia ) , tos sed in the arm s
wa s the chi ef Kaum akoa , the k ing.
1 6"Ka lole ka leo , lole to change the a p pea rance of a thing, form , etc he changed hi s vo ice.
He pe he p a have the sam e m ean ing and s ign i fy the m odes t s i tt ing of fem a les on the m at in d i s t inction fromthe m en, as they wore but the p a—u. To s it pe
"was to double up the lower p art of the leg so as to concea l as m uch
a s pos s i ble trrider the pa - u and the up p er p art of the leg1"‘He m ahu, p aha , a herm aphrod i te p erhap s of Honokawa ilani . They sup posed all such were from that p lace,
but where i t wa s no one know s .
“ He lan i a im oku ; a chief pos ses sor of land [was Kahahana ] . Note what ha s been s a id about Kaum akoa refersto Kahahana a lthough another nam e i s used . He was a posses sor of land because he was a descendant of a l ine ofchiefs
He a l i i no ka m oo ; a chief by descent belongs to a line of kings .
Ka m aka i ike , that sees w i th his own eyes , i papu ke kapu ; ike i s aga in unders tood before p apu—papu, al
together, ful ly, throughout ; ike p apu to look at closely, exam ine W i th ones’
own eyes ; i ke kapu, at the kapum 5Papu ka lan i . the heavens are covered over w i th palam oa , thin fleecy clouds of a whi t i sh cast , not fog, clouds
tha t s tand s t i l l , but the sun can shine through.
’“Ka i m aham oc, ka i m oa , whi le referred to in the origina l notes as gravy for fi sh and fow l , carr ies no weight in
its being located at Ka i lua over other p laces on Oahu, and has no connect ion w ith the cloud condit ion of the p reced ing l ine , or the w ind effects which fo l low . It is rather the sea cond i t ions at Ka i lua the p oet refers to. Ka i ni aham oe is the sm ooth, gla s sy d i s tant sea in a ca lm ; ka i m oa , the feathery, foamy waves of Ka i lua ’
s shore .
1 3 1 Luhe i s the m ot ion of the w ings of the dragonfly to keep i tsel f cool ; the m ot ion of one’
s kihe i whenri d ing on hors eback on a ga l lop ; lula , sam e, m ean ing the king wa s fanned, cooled by the land breeze.
1 68He hau ke ala ; hau, the bush ; hau, stra ight , straight is the p ath, he kum oena o lo l i ; kum oena , the long nar
row strip com m encem ent of a m a t .
1 69E newa , to go ca reful ly, look where one goes ; 0 hea m ake i ka la : hea , to becom e weak , fa int in travel ing on
a long hot journey.“ Akua noho la i Puuokapolei , the god dwel l ing a t Kap olei hi l l , [Kam ao] , at Ewa , the god of Kahahana where
it was sup posed his soul had gone.
1 7 1E hanehane m a i aua , etc. , the sun i s wa i l ing i na wahine o Kam ao , on account of the wom en of Kam ao, one
of the entrances to the nether world.
mA kua pee, i . e. ,
Kahahana , a god that hides him sel f.Pua oha i , the flower of oha i , a bush w i th beaut i ful b lossom s ; o ke kaha , dry land where taro w i l l not grow ,
but p otatoes w i l l ."‘Wa lea wa le , etc i . e. , Kahahana stands sat i sfied contented, am ong the s tones (ke a ) as does the oha i trees .
Ulu kanu a Kaha i , kanu" for kaunia am ong the breadfrui ts p lanted-
by Kaha i . A t that p lace in Puuloawhere Kaha i introduced the breadfruit , and which is rem arkable for the S i ze of i ts frui ts .
1 7600 , nam e of a sm a l l b ird hav ing a sharp bi l l (M o/1 0 nobilis ) .
E ka m anu , by the bi rd of Kanehili ; nam e of a land .
Ikea for ike ia , wa s seen .
lluna above ka ohu Kanalio, the dense Kanalio,fog region of the b irds . Winds hard ly ever l ive in the re
gions where there a re no clouds or shades .
m anu , etc. , lka uwau] , i s the nam e of the'
bird and s om e others which are caught by bui ld ing fires inthe n ight . E i ther through fright or for other rea son , the bi rds fa l l s o tha t they are caught.
“ ‘I hapap a , which flutters [jum p s about, unable to fly] and is caught by m en , through be ing, p erhap s , confused,
or da zz led by the l ight .
m Honi i ka m anu , the bi rd scents [the ] hunaka i o ka i, sp ray of the sea .
I ka la la boano , on a very sacred day (la kapu) ; i ka lele ka i , by a very sacred a l ta r : ka i , s acred, set ap artfor sacred use.
1 “ Akua hoca ka i , a god hav ing power over the sea a t Q ueula , a p lace of uncerta in locat ion.
Ua m olowa wa le , etc. , the com p an ions of Kahahana were s low , [ind i ff erent ] about fol low ing him1 80Ua p auaho , etc. , thev had no perseverance, they forsook him .
Kam au, unsett led. unstable ; lau, leaf of the pa l i , i . e. ,the edge, he ight , or extended p oint.
A la holop ap a laau , etc. , a wooden bridge i s the path.
I awa no ka waa , s ign ifies the purpose of the aforesa id br idge as a runway -
for canoes of Ham akua , i p ii a i ,whereby they ascend for land ing above. Thi s m ethod of canoe- land ing on the rocky
fl
coa s ts is spoken of by R ev. WE l l i s in his Tour of Hawa i i ," and is further descri bed and i l lustrated in the Hawa i i an Annua l of 1 9 1 0, p age 9 7, a s
s t i l l p ract iced on the Puna coa s t of Hawa i i .nam e of the land which has tha t m ethod for the use of its canoe.
E ka la , long ago— not la tely— e i ther w ith or w i thout the negat i ve.
0
A L am entation for K ahahana . 305
'
Im o aku la , etc. , as we wou ld say,in the tw inkl ing of an eye, he was gone.
Lele U l i e, etc. five l ines from thi s p oint are a short specim en of p rayer to the god Laka . Pet it ion and adorat i on a re sa id to be un i ted .
m‘Ka ili a ina is the com m on exp res s ion respect ing one dying sudden ly w ithout any p rev ious s icknes sOok i , cut or m a rked, i ke one kapu,
in the forbidden sand of Kaha ; kaha , abbrev iat ion of kahaka i , s ea—beach.Pou l i ka na , dark was the ra in ; m oku p awa ,
“
p awa i s the da rk cloud or the sky that looks dark by contra st
when the beam s , rays of the sun first ap p ear. The p awa is the darknes s whether in sky or cloud tha t is brokenaway by and ap p ears over the l ight .
m 7
Lele hoopoo, etc.,
“
hoopoo used m os tly p oet ica l ly, headforem os t, careles s of cons equences , as when one
in batt le determ ines not to run , and rushes i nto the fight , or when one determ ines to s p eak to the chief, he rushes on,
speaks , l i fe or death ; so the ra in fe l l upon the lauha la trees
m"I ke poo, etc. , up on the heads of the ha la (pandanus ) of Hanau,
nam e of som e sm a l l p lace p robablyHanau m a i , brought forth ke akua olelo, the speaking god.
Akua p ahulu, wa s the god.
who-
cou ld ca rry p eop le off in the ir s leep i f they had ea ten certa in dried fi sh(am aam a and weke) . If a p erson in ea t ing had hi s m outh sm ea red and should hear these words : "O ia hoi , oia hoi ,"or hohe, hoha and fa l l a s leep , he wou ld be sure to be carri ed away and la id in another p lace, w i thout however being ki l led .
”U‘Kaha aku nei , etc. , kaha , sea beach, s ide of a r iver ; Kam a , nam e of a land.
Lei o M oopuali , wreath or crown of M oopuali ; Kam a and M 00p uali a re nam es of p laces not[
now known .
A l i i o ke ka i ahua m oku , chief of the h igh swel l ing sea ; ka i ahua m oku s ign ifies ka i m im iki , when the sea
swel l s and flow s over the land ; m oku, refers to the breaking down of hom es , fences , etc.
ka m oku o M aaka ina , even the land of M aaka ina .
” Ka ina for ka ika ina , ka ina oe, thou the younger brother, the o lder that , of the chief.
Ila ila ka ike , etc. , there is know ledge indeed and righteousnes s .
SI”O
’
u m au ka ikunane (used here in p lace of hoa , com p an ions ) hoom au hele loa , constant in trave l ing onward.
A ia laua ihea , refers p erhap s to Kahahana and his friend . [L ines 2 3 9 to 2 53 inclus i ve are sup posed to be
add it ions and do not belong to the or igina l . Andrew ’
s notes include them , as above , as a l so the fol low ing addit ionto the Kan ikan of Kahahana m arked “
incerto auctor. E d. ]”Ka ia na for ka iana ; ka to dip as in ba i l ing water, '
the m ot ion of the hand in ba i l ing water or in fann ing. Theka lana (d i s trict or county) is be ing fanned , e luhe ana ,it is lu l l ing by the ca lm s ,
“ luhe" is to hang p endu lous l ike thelarge branches of trees when no W ind.
2 1 0Pua ia kae ; pua here s ign ifies to dive, kae s ign i fies the border or edge ; p ona is the lower cav ity of the eyebrow ,between the brow and the ba l l of the eye, the under part of the arch. Pona w aa i s the a rch or ci rcle of ca
noes in som e s orts of fi shing.
“ Hoo— ka p a l i , is im p l ied ,sm ooth i s the cl i ff ; n ian ia i ka la , sm oothed by the sun.
Hoi koana , d im in i shing ; when w ind or ra in ha s been powerful and d im in i shes to its regula r s tanding,it is
sa id to hoi koana , return to its l i tt lenes s aga in . La iewaha , nam e of a p lace in Kona , near Kau, Hawa i i .2 “"Hoowali a ke ik i , etc. , waha , a l so hoo , to se i ze one
'
s p roperty and carry it off before his eyes . Pohu, ca lm ,
but what the whole m eans is not clea r.
"‘A a i p i l i ; a a i , a negat ive, aole , aohe, a oe, etc.
”Kauna , a contract ion of Kaunanam auna on the boundary l ine between Kona and Kau.
A oi na ; oi is l ike a i in the forego ing l ine, na to assuage, st i l l , qu iet . It [the ca lm ] is not s t i l l , i . e. ,there is no
ca lm on account of the w inds of Kau.
“Kc haa ino m a i la ,
has reference to the d i s a s ter of a boi sterous .w ind , the squa l ly cond it ions , it m ay be of
Kahaanaweli , nam e of a p lace.
”Wel iwel i , anything dreadful or caus ing fear.
Ka ino 0 na Puuap ele, at Piliwale ,l ikely had reference to an exp los i ve volcan ic erup t ion at that p lace, and
wou ld m ake the fo l low ing l ines clear.
”I halihali m a i ka ia
’
u , which was indeed broughtto m e ; a wa iho kahua haalele , and outs ide of the houseleft there .
22 xHaalele i m akaulia , left for his fear —fear of the a. lava s tones
2 2 2Ke a lau m ake ihi , s tones hav ing edges l ike the adz , or spear ; ihe, very sharp
He ihe , a spear ; ke ae, nam e of an east w ind , a chi ld of Kau.
Ke hoo— etc. , the w ind s cares him .
2 2“E hoi ana , etc. ,
I am return ing i ka m a l ino,in the ca lm .
I ka p awapawa ; pawa is the surface of a ga rden patch that one has sm oothed all over, s o a sm ooth surfaceof
the sea , p awap awa ,very sm ooth. A haaha , root not found , relat ing to a ca lm or sm oothnes s of surface. Niki
niki , onionio, spotted a s the sun in a ca lm .
”I naoa p a st for nao ia— nao, naonao, to reach a fter, to take , reached a fter.
Ka m aawe ala , the fa int track , a ka waa , of the canoe , e hele nei o ke ka i cours ing on the sea
It is sa id any vegetables thrown into the sea in Puna never fa i l to com e ashore at Kau , hence, the sea i s red,
covered w ith the blos som s of the lehua , and the non i .Lolohili is to go crookedly, z igzag, a long a great d i stance— characteri s t ic of the Kawa ihae road .
A Kawa ihae, on arriva l at Kawa ihae, “
na” im p l ied, ha’
e na ukana , the baggage is broken.
Fornander Collection of Hawa i ian Folk—loreHana liili i , etc. , m ake sm a l l reduce the baggage of the trave lers , d i v ide it into sm a l l p arcel s on account of
the length of the way2 3 8I hakalia , etc. , i f the com p any are s low , they w i l l fee l the hea t of the sun
M oe koke, s leep ea rly, i ke kula , in the p la in of Moo lan in Puuhuna between Wa im ea and Koha lacKa p ua o koa ie, the blos som of the koa ie (A cacia koa ia l a tree whose leaves resem ble the koa but the
t im ber is m uch ha rder. Wa ika , a p lace in Koha la3 “
Kaka i ka hau, etc s trike off the dew , the wa ter of the day
Maki l i loa , very high i s the sun , above in the up land of Ka ipuhaa .
Haa na m akan i . the w inds dance , p a , etc. , s trike and contend togetherPa io i ke alo, etc. , contend ing in the p res ence of M akanip alua , (lit . two- fold d i v ided w ind )A oi for aole lua , there is no second , none l ike the goodnes s of Koha la .
Kuipeia , struck upon or pounded by the w ind Apaa ,nam e of a north or northwes terly w ind .
Ka lao lao im u , the brush oven—wood ,lao lao is the sm a l l fuel used in the wood ovens , nahele, etc. , grow s
s pontaneous ly at or near the taro p a tches2 “Ka pae, the border : ko kea . whi te cane ; upepe, eas i ly broken, from its soft cha racter. Pae is a border ofland usua l ly p lanted to som ething d i fferent from the land genera l ly
“ ‘M a i , etc. , from the outs ide to the ins ide Koha la . In the northern sect ion of tha t d i strict its p eop le des igna te
the wes tern end the outs ide, and the ea s tern , w indward , end , the ins ide”E hea m a i , etc. , ca l l to m e ; m alokona , there ins ide— Koha la inferredE ia ka puu, here is the hi l l , the d ifli culty, the s in ; owaho nei , outs ide here , the co ld
308 Fornander Collection of Hawa i ian Folk- lore.
Under the old regim e there certa in ly were ranks and degrees of nobi l ity, wel l
unders tood and s crupulous ly obs erved , w ith their accom panying kapus and p ri v i leges .
A p ioch ief , or ch iefes s , out—ranked a n ian- pio, or a naha , but thes e three c las ses couldc la im the lea / m—m oe (p ros tra t ion ) from the other nobi l ity and from the com m oners ,
and were exem p t , I th ink , from render ing tha t obs ervance to ea ch other. The dis
t inction between the three wa s soc ia l ra ther than pol it i ca l , and t im e and c ircum s tancesgenera l ly determ ined how far the et i quette, due from each to ea ch , shou ld be enforcedor relaxed .
To exp la in the rela t ion of these three c la s ses of the nobi l ity I would say that bynian - pio
”was unders tood the very h ighes t cas t , not on ly by des cent but a lso by power,
such a s the sovereigns of the is lands , the m oi, their ch i ldren —if the m others were of
suff i c ient rank— and the a im oku, or d is tri ct ch iefs . By p io was unders tood the ch i ldren
of a brother and s is ter or ha l f - brother and ha l f—s is ter , whose parents were both n ian-
pio.
By naha was unders tood the ch i ldren of a fa ther w ith his daughter, or an uncle w ith hisn iece
,both the p a rents being nian- p io. To i l lus trate : Keawe—i - kekahi - a l i i was k ing of
Hawa i i and Kalanikauleleia iw i was his ha l f—s is ter, both from the s am e m other , thoughw i th di ff erent fa ther . Keawe and Kalan ikaulele cohabited and thei r ch i ldren Keeau
m oku (k ) and Kekela (w ) were pio ch iefs as wel l a s nia i i—pio. But Keawe had an
other w i fe nam ed Laam a ikanaka from the powerful I fam i ly in H i lo , w ith whom he had
a son Ka lan i—nui—am am ao, who was the oldes t, who succeeded his fa ther as m oi or sov
ereign , who was a great n ian—pio, but was not a pio l ike his ha l f—brother Keeaum oku.
Kalan ikaulele had other husbands, am ong whom I need only m ent ion Lonoikahaupu,
the
k ing of Kaua i, w ith whom she begat Keawepoepoe, the ances tor of the p res ent reign ing
fam i ly , who was a n ian- fiio but was not a pio. A nd s im i lar exam p les m ay be drawn fromall the is lands .
A ga in the sam e Keawe—i - kekahi - a l i i w ith his w i fe Laam a ikanaka had a daughterca l led Kaohiokaka . With th is daughter Keawe cohabited and she bore a daughter ca l ledKekaulike. Tha t daughter was a naha ch iefes s under the old hera ldry . Th is Kekaul i ke cohabited w ith her m other’s brother Kalaninuiam am ao and begat a son nam ed Keawem auhili . Tha t son wa s a naha
,as wel l as his m other and hence he wa s frequently
ca l led Keawe—w i l i - lua (Keawe- tw i ce- turned )Thes e three c las ses and the res t of the recogn ized nobi l ity form ed what was ca l led
the papa - ali i by a genera l term , or the aha—ali i , the convocat ion of nobles , the “
R it
Below the three cla s ses above nam ed the papa—alii recogn i zed severa l gradat ionsof nobi l ity ; but they were soc ia l ra ther than pol it i ca l d is t inct ions . Thus a ch i ld bornof a n ian—pio ch iefes s and a ch ief not a n ian—p io took p recedence of a ch i ld born to a nian
p io ch ief w ith a ch iefes s not nian—pio. In fact the m other’s rank inva riably p reva i ledover tha t of the father
,w ith certa in excep t ions , as when the fa ther publ ic ly acknowl
edged and adop ted the ch i ld as his own , a lthough the m other’s rank m ay not have beenequa l to the fa ther’s .
The des cent from being a nian- p io,a p io, or a naha , to one of the infer ior degrees
of the aha ali i of the nobi l ity,took severa l genera t ions to accom p l i sh . The wri ter in the
Knokoa news paper, to whom I have referred, s peaks of wo/z i, lo ali i , ali i papa , lokea
On Hawa iian R ank. 309
ali i, laanli alii , and kukaepopolo,a s d is tinct grades of nobi l ity
,one above the other in
the order named . My reading and a cqua intance w ith the anc ient ru les of hera ldry donot corres pond w i th such a cla s s ifi cat ion .
The woli i wa s a funct ion , an office,not a degree of nobi l ity . It had its pecul iar
p riv i leges , am ong wh ich was the exem pt ion from rendering the kapu—m oe to the sov
ereign ,the inoi . Its dut ies were tha t of a p rim e m in is ter
, and on publ ic occas ions thewo/i i wa lked in front of the sovereign to s ee tha t the cerem on ia l was duly perform edand that everybody el se, who was not exem p t , duly observed the leapn- m oe. L ike m anv
other ins t itut ions it tended to becom e hered itary . Thus the son of a woni under one
sovereign wa s m os t l ikely to becom e the woli i under the son of tha t sovere ign ; butwhen the dynas ty changed the ‘
Et’Ol'lf- S i‘
l ip changed a lso . Thus the woni of Kum ahana,
King of Oahu, was no longer the wolz i of Kahahana, who succeeded Kum ahana as the
head of a new dynas ty . Thus the woni of Kalaniopuu ,King of Hawa i i , was no longer
the woni when Kam eham eha I . had obta ined the as cendancy . The wo/z i - sh ip wa s peculiarly an ins t i tut ion on the leeward is lands , Oahu and Kaua i
,and was only com para t i vely
lately introduced on Mau i and Hawa i i . Whi le the office las ted the p riv i leges atta ched toit were exerc ised and enforced ; when the office lap sed ,
the p r iv i leges ceased , and the
late incum bent Wa s s im p ly a na in - pio, or a ch ief of les s degree , as the case m ight be.
Keawem auhili was the wolz i of his nephew K iwalao,King of Hawa i i ; Keli im a ika i was the
woni of his brother Kam eham eha I . ; but neither the ch i ldren of Keliim a ika i cla im ed,or
were awarded the p ri v i leges of a woli i a fter the dea th of their parents . The p recedencetha t a wo/i i obta ined over other nobles was in v irtue of his office a lone
,and as tem
peraryas the incum bency of tha t office . The las t Hawa i ian wo/i i wa s Keliim a ika i,the
a foresa id brother of Kam eham eha I ., and his son Kekuaokalan i m ight have rem a ined
woli i under Liholiho,Kam eham eha II .
,had he not rebel led aga ins t him .
The lo wa s not , as the K i lo/aoa wr iter as sum es , a s pec ific nam e for one of the de
gree of nobi l i ty . It was a pa tronym i c , dis t ingu ish ing a certa in fam i ly on Oahu. The
fi rs t known in Hawa i ian legends and h is tory was Lo La le, the brother of P iliwale and
Kalam akua , sons of Kalona ik i,the Oahu soverei gn . Lo was a t it le or ep ithet exclus ively
belonging to La le’s d es cendants . Wha t the occas ion of the t it le, or wha t kapus and p rivileges , i f any, it con ferred , I have been unable to as certa in . A s a degree of nobi l ity lowa s unknown throughout
'
the group . A s a t it le, or sobriquet , it was never a s sum ed byany one who cou ld not c learly trace his des cent from that fi rs t Lo L ale, lord of L ihueand
‘
adjoining lands in Ewa and Wa ia lua .
The d iv is ion of the nobi l ity which the Knokoa writer des igna tes b y the nam es of
alii papa and lokea - alii are unknown to m e. They do not occur in the old m eles or
kaaos,and I know not their ori gin . These
,as wel l as the other d iv is ions , wh ich he
des i gnates by the nam es of laanli alii and kankan ali i , were allrecogn i zed nobles , alii ofthe papa ali i or the aha alii ; loca l c ircum s tances and soc ia l convent iona l it ies determ in inggenera l ly for the t im e being the precedence due from one to the other . Their p ri v ileges
, p rerogat ives and kapus , be they grea t or sm a l l, whether deri ved from m other or
father, were theirs by birth or inheritance. A ch ief of the papa ali i m ay not deem it
p ra ct icable, exped ient or p rudent to exact those p ri v i leges and kapus a t t im es,but his
ri ght to their obs ervance none could dep r ive himof . During the frequent wars wh ich
3 1 0 Fornander Collection of Hawa i ian Folk- lore.
harras s ed the country in form er days a ch ief m ay have los t his lands and pos s es s ions andbeen dri ven into e xi le and reduced to poverty and there be no one left to dohim hom age,
or observe the ka pus towa rds him ,or he m i ght never ha v e had land and subjects a s
s igned him from his infancy . But i f fortune sm i led upon him and i f,through the
s trength of his s pea r or the fa vor of his s overeign m oi,he reconquered the pa terna l
dom a in or obta ined another,he s im p ly resum ed the rights and kapus wh ich had been
ly ing in abeyance during poverty and exi le.
'
Som e fam i l ies never recovered from
such a dis a s ter, but thei r des cendants reta in to th is day their rank un im pa ired and the
rights wh ich tha t rank conferred ,though it m ay not be p rudent or p racti cable to exact
them . To i l lus tra te the v i c is s i tudes of the ar is tocracy during the las t 1 50 years : The oldnobi l ity of Moloka i , the des cendants of M aweke of N uakea
, of Keoloewa,c ircum
s cribed in terr itoria l pos ses s ions certa in ly , but as lofty and as pure in its blue blood as
any of Oahu or Kaua i were ,w ith the excep t ion of one fam i ly des troyed
,des poi led
and exi led by Peleioholan i of Oahu in vengeance for the dea th of his daughter,Ku lan i
honua iakani a , who was treacherous ly k i l led by som e ch iefs of w indwa rd Moloka i . Thusthe Oahu ch ief fam i l ies , the des cendants of M aweke of Laakona , of the
went to the wa l l and were despo i led by Kahekili of Mau i,a fter his conques t of the
i s land , not one Oahu ch ief of the anc ient nobi l i ty rem a in ing in posses s ion of his heredita ry lands . Dea th , fl i ght and exi le were their port ion . Thus the Mau i ar is tocracy
,
the des cendants of Haho,of E l c io , of Piilani , w ith the excep t ion of the few who joined
the conquer ing pa rty , were des poi led a fter the conques t of the i s land by Kam eham eha I .
Thus,though som ewha t la ter in t im e
,the Kaua i ari s tocracy
,the p roud des cendants of
M aweke,of A hukini - a - Laa , of M anokalanipo, were a lm os t l itera l ly exterm ina ted or re
duced dur ing the insurrect ion of Hum ehum e aga ins t L iholiho ,Kam eham eha II . A s for
the Hawa i ian nobles se,the des cendants of Hikapoloa ,
of Pilikaeaea, of Kiha - nui—lulu
m oku,how m any have surv ived the internec ine wa rs tha t fol lowed the dea th of Keawe
i - kekahi - a l i i and the dea th of Kalan iopuu? Where a re the s c ions ‘
of Im akakaloa of
Puna,of P iena of Kau , of Pa lena of Koha la , and others too num erous to m ention ?
“lha t wou ld have been the fa te of the i l lus trious and once powerfu l house of I of Hi lo ,
the des cendants of L iloa and Piilan i , had not a lucky a ccident ranged Keawe- a—Heulu
on the s ide of three other ch iefs , whose s pea rs and whose couns el ra ised Kam eham eha I .
on the throne ? 1A s i t was , other adverse c ircum s tances a fterwa rds nea rly brought thathouse to its ru in , when another turn of fortune
’
s wheel p laced it on the top of the lad
der. But who w i l l venture to say that dur ing th is pa rt ia l ecl ip se for m ore than two
genera t ions , when for p rudent ia l reasons i ts whi te pulou/on,or its day
- l ight torcheswere no longer v is ible, its kapus , its ri ghts , its p ri v i leges , or its rank had been for
feited,dim in ished
,or los t through non - obser vance ? Who w i l l d ispute the rank and
the kapus of Keawem auhili’
s des cendants through E lelule and Kuh io,backed as they
were by the roya l es cutcheon of Kam akahelei of Kaua i 3 A nd yet the he irs to tha trank were ignored and thei r kapus s lum bered for m ore than fi fty yea rs , unt i l of latetheir form er s ta tus has been res tored . Who w i l l deny the rank and hera ld i c cons i dera t ion due to the des cendants of the great house of Kua l i i of Oahu , either through hisson Peleioholani or his daughter Kukuia im akalani
,m any if not m os t of whom ,
havenot a t p res ent land enough of thei r own to be buried in , and whose on ly rem a in ing heir
Chronological Li s t
VERY peop le, posses sed of som e culture or c i v i l i za t ion,attem p ts to p res erve a rec
ord of its pa s t , whether tha t record is handed down ora l ly, or by som e sort of
wr it ing . With the Hawa i ians a s w i th their Polynes ian congeners everywhere,
such records were pas s ed down ora l ly from fa ther to ch i ld , or from m as ter to d is c ip le,w i thin the p ro fes s iona l c irc le of those to whom im m em oria l usage has cons igned the p reserva t ion of them . But h is tory
,or a record of the pas t, wou ld becom e un intel l igible and
rank con fus ion unles s set forth or arranged upon som e sys tem of chronology . Som e peo
p les counted t im e by the num ber of generat ions f rom som e com m on ances tor ; som e
counted by the length of rei gn of ea ch succes s i ve king or ch ief ; som e counted each indiv idua l yea r w ithin a
,by them
,genera l ly adop ted era . The Hawa i ians counted by genera
t ions of their p rinc ipa l ch iefs or k ings . They s ta rted from Wakea as a com m on ances torof all the ch iefs on all the is lands of the Hawa i ian group ; but , for conven ience or c learnes s sake, t im e was counted by e ither of the reign ing fam i l ies on the four p rinc ipa l islands : Kaua i , Oahu ,
Mau i,or Hawa i i . Thus an event , worthy of being p reserved on
the nat iona l records , was s a id to have occurred “
in the t im e of”— “
i lee an o”— such or
such a p rom inent ch ief of th is or that is land ; and ,in order to a scerta in when ,
the genera tions were counted either down from Wakea
,or m ore genera l ly up (back ) from the then
p resent generat ion . Thus Hawa i ian chronology was not very exact,it m us t be ad
m itted ; but to a peop le, who depended ent irely upon the fa ith ful mem ory of their bardsand p ries ts , it was suffi c iently app roxim a te to bring order and sequence in their un
written records of the p as t . To us , of a la ter and m ore developed c i v i l izat ion ,the ex
actitude of dates is of the very es sence of h i s tory, or at leas t one of its m os t neces saryelem ents ; but an app roxim at ion to truth sat isfied the anc ient Hawa i ian
In m y work ,“
The Polynes ian R ace,its Ori gin and M igra t ions , V ol. I
, p . 1 66,
I have ap p roxim a tely fixed the per iod of W akea a t about 1 9 0 A . .D . ,and the length of
a genera t ion ,for the purposes of h is tori ca l com puta t ion , at 30 yea rs . Count ing 1 3
genera t ions a fter Wakea we a rrive a t N anaulu ,in whose tim e the Hawa i i an group was
undoubtedlyoccup ied by the Hawa i ian branch of the Po lynes ian R ace, s ay 580 A . D .
Cont inu ing, on the genea logica l l ine of N anaulu,as the safes t and m os t correct, we a r
r i ve a fter 1 5 m ore genera t ions,or 450 years , a t the per iod of M aweke, s ay 1 030 A . D .
,
when tha t rem a rkable in term igra tory m ovem ent between the southern and northern Polynes ian groups , of wh ich their legends and chants
’
give so am p le evidence, had a lreadycom m enced . From M aweke down ,
therefore, Hawa i ian chronology m ay be com putedfrom any of the lead ing genea logies
,count ing M aweke as N o. 2 9 ,
Paum akua as N o. 30 ,
Pilikaeaea as N o . 3 1 from-
Wakea .
Thus , to take on ly two genea logies out of m any, we get the fol low ing approx i
m ate,chronologica l l is ts
,vi z :
( 3 1 2 )
Chronological L is t
OAHU
M awoke
M ulielealii
Mo ikeha
Hookam alii
Kaha iKuolono
Maelo (w ) and Lau l i - a - Laa
Laulihewa
Kahuoi
Pua - a - Kahuoi
Kukahia ililani
M a ilikukahi
Ka lona - ik'
r
Piliwale
Kukaniloko (w )Kala im anuia (w )Ka ihikapu
- a—Manu iaKakuhihewa
Ka ihikapu- a - Kakuhihewa
Kahoowahaokalani
Kauakahi - a - Kahoowaha
Kua l i iPele ioholani
Kum ahana
Kaneoneo
Kap uaam ohu (w )Kinoiki (w )Kapiolani (w ) born
HAWAI I
HAWAI I
MAU I
3 1 3
P ili /ea eaea
Kukohau
Kaniuhi
Kanip ahu
Ka lapanaKaha im oelea
Kalaunuiohua
Kua iwa
Kahoukapu
Kauholanuim ahu
K ihanuilulum oku
L iloa
Um i - a - L iloa
Kealiilokaloa
Kuka ilani
Ka ikilani (w )Keakealan ikane
Keakam ahana (w )Keakealani (w )Kalanikaulele ia iw i (W )Keawepoepoe
Kam eeiamoku
Kepookalani
A ikanaka
Keohokalole (w )K ala /eono born
3 1 4 Fornander Collection of Hawa i ian Folk—lore.
OAHU HAWA I IKap iolani (W )Kinoiki (w )Kapuaam ohu (w )
Kaneoneo
Kum ahana
Peleioholani
Kua l i iKauakahi - a—Kahoowaha
Kahoowahaokalani
Ka ihikapu- a - Kakuhihewa
Kakuhihewa
Ka ihikapu- a - Manuia
Kala im anuia (w )Kukaniloko (W )Piliwale
Kalona ik i
M a ilikukahi
Kukahia ililani
Pua - a - Kahuo i
Kahuoi
Laulihewa
Mae lo (w ) and Lau l i—a - Laa
Kuolono
Kaha iHookam alii
M o ikeha
M ulieleali i
M aweke
OA i i U KAUAI
30 . Paum akua (Oahu )
3 1 . Kum akaha
1 1 2 0 3 2 . Luahiwa
'
Da tes in thi s co lum n were obta ined by Fornander the sam e p erson , as N o. 30 in the fi rs t l i st , a s a l so infrom a source unknown to the ed i tor. iboy e table ( b ) , of Oahu , shows M ulielealii the suc
2Thi s m us t be a clerica l error, or another nam e for “ 5 5 0"O f M aweke and p redeces sor Of M oikeha .
Kalanikaum akaowakea
Lonohonuakin i
Kaulahea II .
Kekaulike
Kam eham ehanui Kahekili
Kalanikupule
Kueliko
Ka l i l iP inao (w )
Kalakaua
KapaakeaKam anawa II
A lapa iwahine (w )Kaolanialii (w )Kalaninuiam ao
Lonom aa ikanaka (w )A hu- a - I
IMakua (Kapoliolein a i )Keawenuiaum i Kum ulae
Piikea Um i
La ielohelohe
Kalam akua
Kalonanui
Events in Haw a i ian H i s tory.
N FOR N A N DE R’
S m anus cript the genea logica l tables given above a re fol lowed byEvents in Hawa i ian H is tory , which l is ted im portant events from 1 52 7 to 1 887 .
Th is was publ ished as a sup p lem ent to Hitchcock ’s Hawa i ian Dict ionary, wh ich
appeared in 1 887 . Hawa i ian events s ince 1 887, a lso com m ents on occurrences before tha tda te, a re recorded in va rious
'
num bers of Th rum ’
s Hawa i ian A linanac and A nnnal. See
espec ia l ly is sues for 1 876 and 1 89 9 .
The origina l l is t lacks the fol low ing s ignificant events , wh ich have been supp l iedby the editor :1 782
— Decem ber. Dea th of Kanekoa,son of Kalanikeeauluinoku
1 783— Ma rch . Grea t '
erup tion of Ki lauea .
1 784— Marr iage of Kam eham eha w ith Kaahum anu
1 80 1 — Erup t ion of Hualala i , its las t .
1 809— Dea th of Keli im a ika i , brother of Kam eham eha I
1 809— Kanihonui s trangled by order of Kam eham eha I
1 8 1 8 .
— 'M ay 2 0 . A rriva l at Hawa i i of S pan ish p ira tes , corvette S anta Ros a , of Pro
vis iona l Governm ent of Buenos A y res , in charge of m ut ineers ; cap tured inSep tem ber by arri va l of the A rgentine, Cap ta in Boucha rd
1 82 2 — M ay 1 . R ev . W . E l l is firs t v is its the is lands .
1 82 6— Decem ber 2 3 . Firs t trea ty w ith the Un ited S tates , s igned .
1 82 8— M ay 2 0 . B irth of Dav id Kam eham eha ,eldes t son of Kinau and M Kekuanaoa
Died Decem ber 1 5 , 1 83 5 .
1 83o— Decem ber 1 1 . B irth of Lot Kam eham eha
,son of Kinau and Kekuanaoa .
1 83 2— Janua ry 3 1 . B irth of W . C. Lunalilo,
son of Kekauluohi and C. Kaua ina1 83 2
— Firs t census of the is lands taken ; p opu la t ion1 83 2
— Decem ber 2 3 . A rriva l-
of Japanese junk a t Wa ia lua , Oahu .
1 834— Februa ry 9 . B irth of A lex . L iholiho, son of Kinau and M . Kekuanaoa
I 836— Novem ber 4 . Firs t Engl ish trea ty (by Edwa rd R us sel ) , s igned .
1 836— Novem ber 1 6 . B irth of David Kalakaua ,
son of Keohokalole and Kapaakea1 846
—Oahu Tem perance Soc iety form ed, J . F . B
.Marsha l l , p res ident .
1 859— January 2 3 . Erup t ion of Mauna Loa , w ith flow to the northwes t1 866— Novem ber 1 3 . Death of h igh ch ief Kapaakea ,
fa ther of Kalakaua
1 868— June 1 9 . F irs t Ja panese im m igrants ( 1 48 ) introduced per sh ip S cioto1 869
—A pr i l 6 . Keohokalole, m other of Kalakaua,d ied
1 87 1— February 1 9 . Severe earthquake a t Honolulu and Laha ina
1 887— Sep tem ber 2 1 . Death of Keliiahonu i (Prince Edwa rd ) , brother of Princes David
and Kuh io.
M EMO IR S B . P . B. M US EUM , V OL . V I .— 2 1
Trad itional and Genealogical Notes .
A HINE - O - LA LOHA N A , connected w ith Ka iakahinali i . Lalohana , a country“
m aloko o ke ka i”
( in the sea ) . A nother s tory s ays tha t she l ived a t Mauna ,
a cora l reef m aka i ( seaward ) of Keauhou , Kona , and tha t Lono was the
m an/ea ( in land ) ch ief .A nother s tory s ays the wom an l ived a t Wa iakea , Hi lo, and the ch ief was Kon i
kon ia . Kon ikonia’
s peop le went out fi sh ing on the cora l reef and their hooks werebroken off by the Wah ine—o—Lalohana . Her ka ikunane
,. Kuu la , was below the water
and som etim es l i v ed w ith Konikon ia . Th i s Kuula told Konikonia ’
s peop le that therewere other peop le, m en and wom en
,l iv ing under the wa ter (
”
he a vi llage, and they had broken the hooks . Kuula , being interroga ted by Kon ikonia as to
whether he belonged to tha t peop le, s a i d he did and that he had a s is ter there, where
upon Kon ikon ia told him to fetch her to be his w i fe. Kuula inform ed Konikonia of the
p roces s how to ca tch his s i s ter by m ak ing im ages of her husband,K i im aluhaku
, and let
t ing them down in the water , when she wou ld th ink tha t he had returned from Kukuluo Kahiki
, Wh ither he had gone on a journey . The ruse succeeded and she was led to
fol low the s tring of im ages from below to the canoe and thence to Konikonia’
s hous e,where she fel l a s leep , and woke up in the a fternoon , find ing Konikonia w ith her . She
then sent for her food from below . In br inging her coconut shel l up the contents wereS p i l led , p roved to be the m ahina (m oon ) , and flew up to heaven .
Four days she s tayed ashore when she wanted to see her parents . Being askedwho they were, she s a id Kahinalii was her father and Hinakaalualum oana was her
m other . Being further asked i f they wou ld com e a sliore a fter her, she s a i d no,not
bod i ly , but that the wa ters wh ich were then r is ing had com e to s ea rch for her, and
they would overwhelm every inch of ground , and tha t her brothers Were runn ing “
aheadof the sea . Then Kon ikonia and she ran for the m ounta in and cl im bed up the ta l l treesand bui lt a p lace to stay in . They s tayed there ten days , during wh ich t im e Kahinali i
covered the whole earth w i th the sea and allthe peop le perished ; but when it had reachedKOnikon ia
’
s p lace it subs ided , and he and she and allhis oli na (household ) were s aved ,and they returned to term firnza . Dav id Ma lo thinks it an im ported ta le though olderby fa r than the a rr iva l of the [m ole ( forei gners ) w ith Cap ta in Cook
L ihaula was the elder brother of Wakea . They fough t and L ihaula was con
quered . A fterward Wakca fough t w ith Kaneiakum uhonua and was bea ten and dri venout of the land and took to the sea . Som e say th is took p lace on Hawa i i and Wakea
wa s pursued to Kaula when he fled over the sea . Others s ay they fought in Hikikuand W’
akea fled over the sea . Kom oawa was the lea-hana (p ries t ) of Wakea . A fter( 3 1 8 )
3 2 0 Fornander Collection of Hawa i ian Folk- lore.
of Laauali i , and he died in the t im e of Kani akaohua . Kau—a—Kam akaohua , daughter ofKam akaohua , wa s the w i fe of Hoalani , and their daughter was Ipuwa i - a—Hoalani
, the
w i fe of Ka ihikapu- a - Kakuihewa . From Laaualii to Kaniakaohua there were fi fteen gen
era tions .
Paao’
s son wa s Kahuakanan i . Paao seem s to have been a fam i ly nam e ap
p l i cable to the des cendants of the fi rs t Paao. The nam e as borne by that fam i ly of kahunas occurs during sev era l generat ions
Paao cam e in the t im e of Lonokawa i who was a fter Kapawa ; the 2 6th generation of ch iefs . P i l i a fterwa rds wa s brought over to Hawa i i from Tah it i by Paao in theves sel ca l led Kanaloanu i . The fi sh opeln and a i m cam e w ith P i l i , hence they were kapued
fish. (Hole-
n Pakip ika , Feb. 1 3 ,
Kalaunuiohua . In his t im e l i ved Waahia,a noted p rophetes s (leanla) .
Ka in aluohua was king of Mau i and fought w i th Ka lau and wa s bea ten . Ka lauthen fough t w ith Kahokuoli ua ,
ch ief of Moloka i , and bea t him too. Ka lau then foughtw i th Huapouleilei of Oahu . Ka lau then fought w i th Kukona of Kaua i , was bea ten ,
takenp risoner and a fterward releas ed .
Kauholanuim ahu went to Honuaula,Mau i
,to res ide , and wh i le there he bu i l t
the loko (fi sh-
pond ) a t Keoneoio . \Vhile he was l i v ing on Mau i his w i fe rem a ined on
Hawa i i and took another husband who revolted aga ins t Kauhola , who returned to Ha
wa i i , bea t his opponent and retook the governm ent .
L iloa was the son of Wa iolea and Kiha . Wa iolea wa s the elder s is ter of P ineawho was L iloa
’
s w i fe, and m other of Hakau .
L iloa , [king of Hawa i i ] , gave Kekaha in Kona , Hawa i i , to Laeanuikekaum ana
m ana in perpetui ty , and it des cended to his grandch i ldren through Kua l i i , Kauluoaonana ,
Wahulu, Lonoanahulu,etc. to Kam eeiam oku and Kam anawa .
Um i l ikew ise gave Kapalilua ,in South Kona , to his ch i ld Kapunanahuanui
- a - Um i ,
from whom it des cended through Ua,Iw ikauali i
,Iam a to Keeaum oku .
Keakealani l ikew is e gave Kaawa loa, South Kona ,
to M ahiololi from whom it de
s cended to Keaweaheulu and his des cendants .
Luhaukapawa is by som e s a id to have origina ted the kapu sys tem (ai nz.okn) .
— D .
Ma lo , Ch. 1 1 .
Kawelo A ikanaka son ( inalz a ia) of Kahakuni akapawea— th is from Ka lani
kukum a,elder brother of Ka ilelalaha i and A aanu ikaniaweki . These three were Maka
pawea’
s ch i ldren or des cendants .
”— Kan ikan of Kala iulum oku .
A ikanaka of Kaua i is s a i d to be the grandson of Kahakualam ea , contem poraryw i th Kawelonu i .
“ Land v is i ted by Kualanak ila the kalin ( lord ) of M okulehua : Laniku , Lanim oe,
Laup ala ,N ihoa , Kam okum anam ana , Kua ihelan i , Hanaka ieie, Onuiki , Onunui , Kapuuo
neiki , Kum um ahane,Kam ohalii
, ( there wa s a vol cano burn ing ) .
“
Kahoukapu is sa id to have had a brother, Kukaohialaka .
lS ee Kaao of Keam alu. Hoku. Pakip ika ,
July 1 2 , 1 862 .
Traditional and Genealogical N otes . 3 2 1
“ Ka lapana is s a id to have s la in Kam a iole at A naehoom a lu in Kona, and fol lowed
him in the noho m oi —D . Ma lo, Ch. 3 8 .
Nam es of lands and is lands known to the anc ient Hawa i ians , and m ent ioned inthe m ele, kaoo, pnle or m oolelo: Kab ik i was the genera l nam e for all forei gn landsouts ide of Hawa i i nei ; lands or p laces sa id to have been vis ited by Kauhi , or Ulu,
the
brother of N anaulu,ch i ldren of Ki i in the genea logy of Welaahilan inui (a lthough in the
m ele of Kaulu ,in wh ich thes e p laces recur , Kaulu ca l ls h im sel f the “ Kam a a Ka lana” ) a re
as fol lows : Wawan,Upolu (Upolo ) , Pukalia - ik i
,Pukalia - nui
,A la la
,Pelua ,
Pa lana ,
Holani , Ku ina , Ulunui , U l iul i , M elem ele, Hi i—kua ,
Hii—alo,Hakalaua i—apo,
Kukulu- o
Kab ik i , M oanawa ika ioo (m aels trom ) Kapakapakaua and Ulupaupau were p laces in Ka
hik i v i s ited by Hem a and by Kaha i - a—Hem a ,nephew of Puna - im ua ; Kahiki—kn and Ka
hik i—m oe were v is ited by Ki la ,M oikeha
’
s s on . Thence cam e Laa , or Laa—m a i—kahiki ,
his brother.
Tah it i lands,from wh ich Olopana cam e when he sett led on Oahu and m arried
H ina,and_built the He iau of Kawa
’
ewa’
e in Kaneohe, inc lude the fol low ing : Keolewa ;
Haenakula ina ; Kauaniani : Kalakeenuiakane ; N uum ehelani ; Kua ihelani ; Kap aahu ,the
p lace of Kapuheeuanu i'
who fi shed the is lands out of the s ea ; M oaulanuiakea , N uuhiwa
and Polapola ,known in the ta le of M oikeha— see the m ele of Kam ahualele ; Keapapa
nuu and Keapapa- lan i
,in the m ele of Pakn i s a i d to have been crea ted a fter Kahiki—ku
and Kab ik i - m oe and before Hawa i i , by Papa andWakea ; Kahiki - nui- ka ialeale, supposed
to be N ew Zea land .
Kauhiakam a,the son of Kam alalawalu was carried p risoner from Mau i by the
Oahu ch iefs and burnt a t A puakehau,in Wa ikik i , and his skul l was used a s an ipn honowa
(excrem ent recep tac le ) , hence the v indict i venes s of Kahekili to the Oahu ch iefs .
Keelanihonua iakam a was the daugh ter of iPeleioholani and was ki l led by the
Moloka i ch iefs , hence Peleioholani ’s wars and vindict i venes s towa rd themPeleioholan i was son of Kua l i i , king of Oahu . He conquered Moloka i in the
t im e of Keawa,and put his son Kum ahana as king of Mau i , say 1 764 .
Kap i iohokalani was a brother of Peleioholani ; Kaneoneo was the son of Kum a
Kum ahana, son of Peleioholan i , fol lowed him as k ing of Oahu , about 1 770 , and
three years a fterward he was dethroned (wa ilana - ia ) , when Kahahana was sent for
from Mau i and becam e king of Oahu .
Keeaum oku rebel led aga ins t KalaniOpuu in Hawa i i and went over to ‘Maui , about1 765 . In 1 767 he rebelled aga ins t Kahekili and was defeated at Wa ihee, a fterwardsoff Moloka i wh ither Kahekili had pursued him , and he fled to Hana where Kaahum anu
was born to him and his w i fe, N am ahana,about 1 768 . M ahihelelim a was then ch ief of
Hana .
Hoap ilikane, the son of Kam eeiam oku and his w i fe Keali iokahekili wa s born about1 776 .
2For p art of the m ele '
of Ka lana see Kuokoa,Dec. 2 9 , 1 866 .
2 2 Fornander Collection. of Hawa i ian Folk- lore.C1.
)
Hoap iliwahine, daughter of Keeaum oku and N am ahana, and younger s is ter to
Kaahum anu,wa s born about 1 778 .
Kekuaokalani,or Kepookalan i Kalaninuim alokuloku , popula rly known as Keli im a i
ka i, ca l led a younger brother of Kam eham eha I . ; it wa s he who fought for the m a inten
ance of the kapu under Liholiho I . His w i fe wa s Manono.
Kam eham eha ’
s w i ves , li ooipo, were Peleuli , Keopuolani , Ka i and Kaahum anu ; his
wahine 1 1 000 wa s Kaheiheim alie, daughter of Keeaum oku,born about 1 778 . His ch i l
dren were Kam eham alu,Kahoanoku . He had another w ife '
Kahoa ( i’
) another ca l ledKaneikapolei and Ka lola .
Kekela (who d ied la s t yea r ) [about 1 870 ] was the daughter of Kalaniwahikapaa ,
the granddaughter of Kaneala i ; she was li oonioeia (espoused ) by Kam ehameha to
Kam aholelan i , a Kaua i ch ief .
Manono w i fe of Kekuaokalan i, was Kekuanaoa
’
s s is terManono 3 m other was Luahiwa . Kaukuahi was M anono
’
s ch i ldM anonokauakapekulani was elder brother of Kekuanaoa ; they were grandch i ldren
of Kaneala i .
P . Kanoa is from Moloka i , a grandson of Peekua who des cended from Kaneala i on
the s ide of Pa ilili . A l soC. Kana ina . Thei r grandm other was Kaha .
Kaneala i was Keawe’
s w i fe ; they had four ch i ldren : Hao,A w ili
,Ka ililoam oku
and Kum ukoa . Kaneala i was connected w ith Kahekili . So was Pehu. Kalaniwahi i
kap aa’
s w i fe was M ulehu . Kawao’
s w i fe was Kalanihelem a iluna ; thei r ch i ld was A .
Paki . Kum ukoa’
s w i fe wa s Kaulahoa . Kum ukoa’
s ch i ld was Kala ikuahulu, who wa s
connected on Moloka i som ehow .
S ix ch iefs of Hawa i i , whose bones were in the basket of Lonoikam akahiki and ex
hibited before Kakuhihewa of Oahu, are ca l led ka ikaina of Keawe—nui—a—Um i . (See
Kaao of Lono. ) Their nam es a re as fol lows :
son of Wahilani — Koha laWanua Ham akua
Kulukulua — Hi loHuaa Puna .
Im a ikalani —Kau
Heapae—Kona .
The ends of the ea rth and of heaven were crea ted (hanau ia) by Kum ukanikekaa (w ) and her husband Pa ialan i
“
Others s ay tha t Kam a ieli (w ) whose other nam e was Haloihoilalo,begat the
founda t ion of the ea rth , and that Kum uhonua was her husband“
In the m ookuauhau of K innnlipo it is s a i d tha t the earth and the heaven grew up
of them selves (nln wale) .
“
In the m ookuauhau of Wakea it is s a i d that his w i fe Papa bega t a ca labash (ipn)the bow l and the cover— Wakea threw the cover upwa rd and it becam e the heaven ;from the ins ide m ea t and s eeds Wakea m ade the sun
,m oon ,
s ta rs and sky ; from the
jui ce he m ade the land and the s ea .
“
In the m oolelo of M oi, the p rophet of Keoloewa - a—kam au, of Moloka i ; in the
p rophec ies and s ay ings of N uakea ,the p rophetes s of Luhaukapawa ,
Kapewa iku, Kapewa
Haw a i ian Genealogy.
ROM Wakea and Papa down to the period of M aweke and his contem porar iesthere is cons iderable difference in the current Hawa i ian genea logies . I wil l nowgive a s m any of these di fferent vers ions as have com e to my know ledge, com m enc
ing w ith the m os t genera l ly recei ved,and the one tha t was adop ted by Dav id Ma lo in tha t
earl ies t a ttem p t a t a written h is tory of the Hawa i ian i s lands , p repa red a t Laha ina luna in1 836 wh i le yet a grea t num ber of the ch iefs and p r ies ts from the hea then t im es were a l ive.
It runs exclus i vely on the Ulu- Hem a - Hanalaa—nui l ine of the Hawa i ian ch iefs , ignoringthe N anaulu ,
Puna and Hanala a - ik i branches . I w i l l insert them however ent ire, 1 because the com m ents and crit i ca l com pa risons wh ich I have to m ake m ay obl ige m e to re
fer to nam es subsequent to the M aweke—Paum akua period ; and to a void inconven ience infuture references , it w i l l be better to ha ve the whole of such genea logy a t one p lace,than to have them as s ca ttered fract ions in m any p laces
1 . Wakea 4 . VV a iloa
2 . Hoohokukalani (w ) 5 . Kaka ihili
3 . Wa ia 6 . Kia
The above l is t begins w ith the Nana - Ulu l ine but sw itches a t Ki i ( N o . to the
Ulu order, w i th m uch irregula rityD . M ALO’
S L I ST O N TH E ULU L I NE,WI TH SOM E SLI GHT VAR IAT ION S
Lukahakoa (Kahiko )Luanuu
Kahiko
Kii— 1 4
Ulu
N ana ie
N ana ilan i
Waikulani
Kuheleimoana
Konohi k i’
See Fornander’
s Poly. R aces , V ol. 1 .
(3 2 4)
I I1 2 .
Hawa iian Genealogy. 3 2 5
La lo o Kona (k )Hoonanea (k )N uu or Kahinalii (k )N aluakua (l. )N aluhoohua (k )N alum anam ana (k )Ka iolan i (k )Hakuim oku (k )N eeneelani (Im ilani ) (k )Honua—o- ka - m ok u (k )N eep apulani (k )He le- i - ku- Hi k ina (k )Heleinooloa (k )Keaoapaapa (Kuap ap a ) (k )Luanuu (Kaneho lan i ) (k )
Kunawao (w )Kalanim enehune (Kane, Lono )A holoholo (k )Ka im ipukaku (Kinilau- e- Mano ) (k )N ewenewe - i - M aolina - i - Kahikiku (k )Kaokaokalan i (k )A nianiku (k )A nianikalani (k )Hawa i i - loa (Ke kowa i Hawa i i ) (k )Ku, or Ki i (k ) , ( for Ka im elem ele)Kanaloa
Laakapu
Oahu (w )Kunuiakea (k )Hawa i i - loa (k )Mau i - ai—ahi (k )Oahu (w )Kaua i (k )Kunuiakea (k )
3 3 . Laa
34 . Lau l i - a - Laa
Ka Mo le A n iani (w )Hoowalea (w )
L ilinoe (w )
Kahooluhikup aa (w)N owelohikina (W )Hehakam oku (w )Kekaipahola (w )Kam eenuihikina (W )Hualala i (w )
Kunuia iakeakaua (k )Hualala i (w )
Kunuia iakeakua (k )Kahikiwalea (w )
M anam ana - ia - Kuluea
Kawowo - i - Lani (W )Lui - ke- Po (w )P i l i - Po (w )A nahulu- ka - PO (W )W
'
ehe- ka - Po (w )Ha la - ka - Po (w )Kawanaao (w )Keaolaelae (w )Pom alie (w )(K in i )Polehulehu
A hu (w ) (a s la ve )M eehiwa
Hakulani (w )Kamolehikinakuahine
Ku 00 (k )
Fornander Collect-ion of Hawa i ian Folk- lore.
Keli i alia (k )Kem ilia (k )Keli iku (E leeleualani ) (k )Kukalaniehu (k )Pap anuihanaum oku (W )I Ioohokukalani (W )Te R i i i te Haupoipoi (k )Hinanalo (k )Te A ri i Tar ia (k )Ha loa (k ) Hinam anouluae (w )Wa ia (k ) Huhune (Pap a ) (w )Hinanalo (k ) Hanun
N anakehili (k ) Haulani (w )VVafloa (k )
[Note : The foregoing l is t , N os 1 1 to 37 , fol lows c losely the Kum uhonua genea logy as given in “
Polynes ian R a ce , V ol. I , pages 1 82 -
3 ]
M aweke
M ulielealii
M oikeha
Hookam alii
Kaha iKuolono
Maelo (W ) (Lau l i - a - Laa )Laulihewa
Kahuoi
Pua - a - Kahuo i
M a ilikukahi
Ka ihuholuakalona - i k iPiliwale
Kukaniloko (w )Kalan im anuia (w )Ka ihikapu
- a - Manu iaKakuihewa
Kanekapu a Kakuihewa
Kahoowaha
Kauakahi a Kahoowaha
Kua l i i (k )
[Note : Th is l is t ( from N o . 1 1 ) d iffers in order from tha t of the N anaulu l ine of
com pa ra t i ve genea logy table in Pol. R ace, V ol. I , p .
2 . Keaunui a M aweke
LakonaN uakea (w ) (Keoloewa k )
4 . Kapau o N uakea
5 . Kam auliwahine
Laam a ikahiki 6 . Kualani (w ) (Kan ipahu (k )7 A li ukini - a - Laa 7 . Kalahumoku
Na iolaukeaKalehenui
Hinaka im auliawa
M ua (or Mna lan i )Kuom ua
Kawalewaleoku
Kaulaulaokalani
Ka im ihauoku
Moku a Loe
Kaliaokalani
Keopuolani
Kup an ihi
Luapuloku
A huaka i
M aeunuiokalan i
Kap iliokalani
Halaulani
Laninui a Ka ihupu
Kaakaualani (w )Kauakahinui a Kakuihewa
3 2 8 Fornander Collection of Hawa i ian Folk- lore
[Th is l is t s tart ing from Kanipahu,N o. 50 of the Ulu l ine, does not show clearlv
ances try . See Polynes ian R a ce,I, p .the sex of Ii
’
s
Ma le Fem a leI . Ka lapana M akeam alam a ihanae
Kaha imoelea ika ikupou Kapoakauluha ilaa
3 . Kalaunuiohua Kaheke
4 . Kua iwa Kam ule ilani
5 . Kahoukapu Laakapu
Ma le Fem a leKauhola [nuim ahu ] N eula
K iha Wao ilea
L iloa A kahiakuleana
Um i
[Th is l is t is ba s ed on the Ulu l ine, of which Ka lapana is N o
Ma le Fem a leKalanikaum akaowakea Kaneakalau
Lonohonuakin i
Kaulahea
Kekaulike
Kahekili
Kalanikauanakinilani
Pap a ikaniau
Kekuiapoiwa
A ccord ing to J Kon’
s record , a variance on the Ulu- Hem a l ine
6 1 .
62 .
63 .
64 .
65 .
66 .
67.
65 .
66 .
67 .
M AU I
65 .
66 .
67 .
68 .
69 .
Keawe ( k )Keeaumoku (k )Keoua (k )Kam eham eha I .
Kaoleioku (k )Kon ia (w ) Pauahi (w )Pauahi (w ) R uth K
‘
(w )
Kaoleioku (k ) Kam eham eha III
Kon ia (w )Pauahi (w )
K inau (w )Kam eham eha IV V
Kaunana a MahiKam eham eha I
[The four l is ts given above di ffer in pa rt from the c los ingof the Ulu l is t , asshown on page 1 9 2 of V ol. I ,
“
Polynes ian R ace.
.OW
.“ Kauahi - a - Kahoowaha (k )Kahoowaha a Ka lan i (k )Kanekapu
~a - Kuihewa (k )Kakuihewa (k )
9 .
1 0 .
I I .
1 3 .
Kaunuiakaneloalani (w )Kanehoalani (w )Kohip alaoa (w )Piliwale (k )Kalona iki (k )
Kalanikaulele ia iw i (w )Keawepoepoe (k )Kam eeiamoku (k )Kepookalani (k )A ikanaka (k )Keohokalole (w )Kalakaua (k )
Hawa i ian Genealogy. 3 2 9
[Th is l is t, tra c ing backward , d iff ers som ewhat from that of the N anaulu
com para t ive genealogy in V ol. I , of“ Polynes ian R ace, ” page
Kalaunuiohua Keenuihelemoku (W )Kap ap alim ulim u (w ) Kup apalahalaha
Nakoloilan i (w ) Hekilim akakaakaa
Kauilanuim akeha ikalani Keola ihonua (w )Kapunohulani Kaalewalewa (w )Kekoiula - a - Kaha i Keanuenuep iolani (w )Hinahana iakam alam a
Kum uleilan i (w ) Kuaiwa (k )Halolena
Kalenaula
Owa
Kaululena
Kuhim akaukona
A hukini - a - Laa Ha i - a - kani io (w )Luaehu
[L is ts num bered 3 7 and 38 seem to have been worked out from m a ter ia l in Kno
lena for 1 868,June 2 0 and July 1 8 is sues : The num bers 37, 38 and 3 5 refer to genealog
as given in Polynes ian R ace, p .
Notes on the Polynes ian Calenda r .
HE Polynes ians div ided the years into sea sons , m onths and days The seasons ,
or lean,of the yea r were genera l ly two : the ra iny or w inter season , and the dry
or sum m er sea son ,v a rying accord ing to the part icu la r S i tua t ion of the group ,
e i ther north or south of the equa tor. The com m encem ent of the seasons , however, were
regula ted by the ris ing of the P leiades , or M okoli i,a t the sett ing of the sun . Thus in the
Soc iety group the year wa s d iv ided in M akari i—i—ria ,
— P leiades above the hori zon ,— and
M aleari i - i—ra ro,P leiades below : the f i rs t from Novem ber to M ay,
the latter from M ay to
Novem ber . In the Hawa i ian group the yea r was d iv ided into two seasons , hooilo, the
ra iny s eason ,from about the 2 oth of Novem ber to 2 oth of M ay, and lean,
the dry season
from 2 oth M ay to 2 oth Novem ber. In the S am oan ,tan or tans anga m eant origina l ly a
per iod of s ix m onths , and a fterwards was em p loyed to exp res s the ful l yea r of twel vem onths a s in the Tonga group . There’
are traces , a lso, on the Soc iety group of the yea rha v ing been d iv ided into three sea sons or tan, l ike the Egyp t ians , A rabs and Greeks
,
though the a rrangem ent of the m onths w ith in each season seem s to m e to have been a rbitrary and p robably loca l .
In regard to the d iv is ions of the year by m onths , the Polynes ians counted bytwel ve and th irteen m onth s
,the form er obta in ing in the Tonga , S am oan and Hawa i ian
group s , the latter in the Ma rquesan and Soc iety groups . Each m onth cons is ted of th irtydays . It is known tha t the Hawa i ians , who counted twel ve m onths of th irty days ea ch ,interca la ted five days a t the end of the m onth Welehu, about the 2 oth Decem ber, wh ichwere tabu days ,
'
dedicated to the fes t iva l of Lono, a fter wh ich the new year began w ith thefi rs t day of the m onth M akali i
, wh ich day wa s p roperly ca l led Maka - h ik i (equ iva lent tocom m encem ent
”
) and a fterwards becam e the conventiona l term for a year in the Hawa
i ian, Marquesan and Soc iety group s . There is ev idence that the Ma rquesans a t one t im e
counted the yea r by the lunar m onths and ca l led it a pnni, ac ircle, a round, a revolution ,
but how they m anaged either th is or the yea r of th irteen m onth s to correspond w ith thedi v i s ions by s easons or the solar yea r I am not inform ed , Tah. Toeri som et im es drop ped .
That a com putat ion by luna r m onths p receded the other is ev ident from the va r
ious nam es of different days in the m onth , but both com putat ions were ev ident ly far olderthan the a rri va l of the Polynes ians in the Pa c ifi c
To th is m ay be added tha t the Polynes ians counted t im e a lso by the n igh ts— po.
Tom orrow was a - po- po (Haw . ) lit . the n i ght ’s n i gh t . Yes terday was po- i—ncli i - nei , the
pas t n igh t . Po—aleali i, po- alna
,etc.
,the fi rs t, the s econd day. P0 wa s the generi c term
for day and ao or dayl ight was but the com plem ent of the ful l po. Po- a - ao, n ight and day,
etc. This m ethod of reckon ing by n i gh ts as cends to the hoa ries t antiqui ty . The nu
broken A ryans counted by n ights , and the cus tom p reva i led la te into h is tor i c t im es
am ong the Hindus , the Iran ians,the Greeks
,the S axons , and the S cand inav ians .
(P i ctet v . 2 , p . The Babylon ians bel ieved tha t the world had been crea ted a t theautum na l equ inox .
— (Lenorm ant,I, p .
(3 30 )
3 3 2 Fornander Collect ion of Hawa i ian Folk—lore
NAM ES OF M ONTH S , COM PARAT I VE .
Hawa i ian
(M ay? )
A nother com puta t ion com m enced the year a t the m onth A paapa (m iddle Of M ay)and gave di fferent nam es to s evera l of the m onth s . The year was a lso d iv ided into two
sea sons ca l led by the “
M a ta rli s ta rs (P leiades ) —M a ta rli i ria (P leiades above the horiz on in the even ing ) and M a ta rli i raro (P le iades below ) . The year was d iv ided a l sointo three sea sons : ( 1 ) to tan— autum n , com m enced w i th te Tae or Decem ber t i l l Faaahu ; ( 2 ) to tan ni iti z 'ahi , season of h igh sea ; (3 ) to tan poa i, w inter or s eason of
drought .
The Hawa i ian year was aga in subdiv ided into four sm a l ler s easons or d ivis ions '
( 1 ) lee laa—ni alz e, (2 ) ha hooilo, (3 ) lea laa—nln, (4 ) kan .
Sum m er (kau ) began when the sun s tood d irectly over an is land . The w inter(hooilo ) began when the sun m oved from there southwa rd
Where the ocean and sky m eet , the Hawa i ians des igna ted as Hiki - kn; above K ahi
lai . Papona n; above Papah an,Papalan i ; d irect ly above Kahiki
,K apnihola i
-i ilreknina
HOUR S OF THE DA Y
The Hawa i ian day com m enced a t I 2 m idnigh t and ran t i l l next m idn i ght . Therebeing only twelve m onth s in the Hawa i ian year of 30 days ea ch
, or in all 360 days , fivedays were added a t the end of the m onth Welehu so tha t the c iv i l or solar year began on
the 6th day of the m onth Maka lu . The feas t of Lono was celebra ted during the fiveinterca la ry days . For eight m onth s of the year there were four kapu n i ghts and days(Kn ,
Hna,Kaloa
,K ane) in ea ch m onth . The four kapu t im es of the m onth were a lso
ca l led N a la leapn K anila .
The Hawa i ian div is ion of the n ight was : 1 . Kih i,6 p . 1 1 1 2 . P i l i
, 9 p . m . ; 3 . Kau,
1 2 m . n . ; 4 . Pilipuka , 3 a . m . ; 5 . Kihipuka ,6 a . m .
The Javanese, borrow ing from the H indus , d ivided the ent ire twenty—four hoursinto five port ions , each of wh ich had a pa rt i cular nam e . A nother d i v i s ion was into n inepa rts , four for the day and five for the n igh t .
N ana , March, p lenty O f nialolo, fly ing fi sh.
Welo , A p r i l - M ay, end O f w interIki iki
,M ay when the t ni (seven stars ) s ets
Kaaona , June .
Hina iaeleele , July, when the ohia a-i is ripe .
Hilinehu (M ahoem ua ) , A ugustHilinam a (Mahoe—hope ) , Sep tem berIkuwa , October, end of sum m er
Welehu, Novem ber.
Maka lu , 6th m onth— Decem ber.
Kaelo , January , nnli e worm s hatched
Kaulua , February , arri va l o f ana e a long Shore.
N otes on the Polynes ian Calendar. 3 3 3
TH E WORDS : DA Y,M ON TH ,
YEAR,COM PARATIVE .
Day : Ma lay , a ri or li ar i ; Javanese,a ir/ an; Sunda , pow i ; Tah it i , ra or la ; Hawa
i ian, la and ao,
: Ma rquesan ,a ; Hervey group , ra ,
‘ Tonga , alto; Sam oa , as o; S tewart and
Howe group s , otho.
Month : Ma lay , bnlan, (a lso m oon avanese, wnlan ,
‘ Sunda , anlan ; Tahit i , inarani a
,awae ; Hawa i ian ,
ni ala ina,m ahina (m oon ) Ma rquesan , ni a
’
ania ; Tonga , m ahina ;
Sam oan , m as-ina ; S tewa rt and Howe, m erinza (m oon )
Year : Ma lay,ta i -ln
,tahnn ; Tonga ,
tan ( season ) Hawa i ian , m akahiki,lean (a sea
son , period ) .
The week of s even days was introduced into Java by the H indus . Previous ly theweek was divided into five days , l ike tha t of the Mexicans . Their nam es were : 1 ) laggi ,blue, or eas t ; ( 2 ) pahina ,
red,or south ; ( 3 ) pon, yel low , or wes t ; (4 ) wagi , black or
north ; 5 ) kliwon ,m ixed colour , the hearth or center. The des igna t ing of the north
by the bla ck color ind icates , accord ing to M r. R ienz i , that th is denom ina t ion originated inHindus tan where the sun is never to northward , as in Java or other equinox ialcountries .
The anc ient Javanese d i v i ded the year into th irty periods ca l led wonkon,or 360
days , and a lso into twelve m onths Of unequa l length , and the year ended w ith ' intercalary
daysA t Ba l i , the year com m ences about the m onth of
“
A p ri l . The Bram inical c iv i lyear was the lunar— tha t of 5 aka or S alivana— and the p ries ts ca l cu lated the interca larydays '
The Javanese have a cyc le of seven yea rs , s im i la r to that of Tibet and S iam . The
nam es of the years are m os t ly of Sans crit origin and are : 1 . ni anghara ,the lobs ter or
crab ; 2 . ni enda,the goat ; 3 . kalabang,
the cent ipede 4 . w ichi tra ,the worm ; 5 . inintonna
,
the fish ; 6 . was,the s corp ion ; 7. m aicha ,
the buffa lo.
In Speaking of the Javanese cyc le of twel ve years and the correspondence of the
nam es of the yea rs w ith the nam es of the Sans crit zod ia c , M r. R ienz i adds : “
A ins inous retrouvons en Ocean i c le zodiaque de l’A s ie centra le que l
’
Europe a éga lem ent
adop te — (Océanie , V ol. I , p .
In anc ient Egyp t and A rabia the yea r wa s d i v ided into three seasons . Thi s wasthe anc ient a rrangem ent in the Soc iety is lands . The Egyp t ian year began w ith the
w inter season in or about Novem ber, so a l so in A rabia . The fi rs t was the season of
sow ing and p lant ing ; the second was the sum m er harves t ing and reap ing ; the th ird thesea son of wa ters , t im e Of inundat ing the N i le.
— (G l i dden’
s A nc ient Egypt . )
NAM ES OF STAR S I N HAWAI IANHikia i i alia N auaakea ihaku
Hikikaulonom eha Kupuku 7 stars
Nana - m ua Hoku- aea, a p lanet in d i s t inction from a fi xedN ana - hope
astor and Po l luxHoku- loa Morn ing star
Hoku- ula Ma rsHikikaulono
Polonla (a l so Pohina )M EMOIR S B . P . B. M U S EU M , V OL V I .
— 2 2 .
3 34 Fornander Collection of Hawa iian Folk- lore.
Mana lo or M ananalo . S am e as Venus and HO
kuloa , whenm orn ing s tar, a s ca l led Hoku- ao .
Kaawela Jup i terHoloholop inaau 1 2 stars ; a l so MarsHanakalani
U l iu l iPolapola
M akalii P le iades ? ( in Tahit ian )Koko iki
Hum u 3 s tars
EZE2 ( 1115
23
13M( Southern Cros s ? or Newe
Kaulua
KukuiKOnam aukuku
K iap aaka i , N oholoa
Kum au,Hokup aa ,
Ika ika ( sam e a s Kaawela ) Jup iterM ulehu ,
Poloahilani ( sam e a s Polula )
North S tar
A nother not-e gives the fol low ing : (S ee K a Hae Hawa ii , Dec 5 , 1 860
Kawela
N aholoholo ,Kaawela (when even ing star)
M ananalo ,Hokuloa (when m orn ing star)
Hoom ananalonalo ,Kaawela
Holoholop inaau ,Hokuu la
Maku lu,N aholoholo
Kam a—devi— in H indu all~ p rolific cow . Kam a, god of love. A nother nam e in
the Carnat i c was M un—Moden or a lso S im p ly Madan . A nother of his nam es is MakaraKetu
,
“
the fi sh Ketu .
”M akara
”m eans the horned sha rk , and is the nam e Of the S i gn
Cap ri corn which som et im es term ina tes i n the ta i l of a fi sh . M ackery is the fi sh-
god or
Cap ri corn of the zod iac . In H indu sola r sys tem Ketu is one of the node s . In Pers ian itis Keet .
In Polynes ian as tronom y M a tari i or M akali i corres ponded in Tahi t i to the P leiades , and their r is ing or sett ing d iv ided the year - in two pa rts . In Hawa i i the red s tar
in the cons tella tion K ao wa s ca l led M akali i a fter Hawa i iloa’
s nav iga tor . M akalii a lsoind ica tes Ca s tor and Pol lux
,though els ewhere they a re ca l led N ana—nina and N and - hope,
and in Tah itian they are ca l led N a A inana,the tw ins . Makali , to ba it a hook , angle for
fish PO I NTS OF THE COM PAS S .
In Hawa i ian , going to the north or northeas t aga ins t the w ind was ca l led goingup , ilnna ; to the south or southwes t
,ilalo.
Hawa i ian exp res s ions for a rriva l here from abroad , are : M ai lea lewa ina i ; ni a i
lee lena nfi a i o lea ni okn.
In the Tonga d ia lect : li alz agi ( from hag-i,up ) m eans north s ide O f an i s land , a l so
ea s t s ide ; li ili ifo ( from hifo, down ) south , a lso wes t s ide ; ni-na ,centre ; tocalan,
to the
wes t . (Toca ,to ground a boa t ; sha l low water ; cora l reef . )
M akaholowaa
Kanukuokapuahi
Kapuahi
Paeloahiki
A nianekalani
Pulelehuauli
Pulelehuakea
Pulelehuakawaewae
M akaha iaku
M akahaiwaa
Kaha ikaha i
Kupualaloakalani
Kaluokaoko
Kawaom aka’
ln
Lehuakona
Huhu i 6 s tars P le iades ?Kao 6 s tars
,
3 3 6 Fornander Collection of Hawa i ian Folk- lore.
concep t ion or know ledge of the contes t between religiousl
sects , the fol lowers of Pele beingworsh ipers and Kam apuaa ,
a bel ie ver in the efficacy of water .
The p eop le of Pulo—N ia s , to the wes t Of Sum atra , bel ieve in a Sup rem e God ca l ledLora - Langi . He is not worsh iped . Below him is a god ca l led Batu Da Danaw who
has charge Of the ea rth . The world conta ins s evera l s tages . The one imm ediatelybelow us is occup ied by dwa rfs . The heavens or sky above us (li oli yawa) are peop ledby a superior order of m en ca l led borucki, who a re gi fted w ith w ings and have the
power to becom e in v is ible a t p lea sure . They a re governed by kings of their own . The
peop le of the ea rth continued in a savage s tate unt i l the w i fe of one king (the p resent )of the barucki (Leo M epuhana ) had p ity on them and taught arts and c iv i l iza t ion ;then a lso they were taught to speak . The language,
habi ts and ins t i tut ions of the PuloN ia s a re s trik ingly different from the other Ma lay and A s ia t i c Is landers .
'
Hindustanand Is lam ism have left no trace here. (M em oir of S i r Thom as S lattt l
’d R attles, V ol
II, Ch.
R angi and Papa ori ginated all th ings , but “
P 0, of wh ich there was a succes s ion ,
enveloped everyth ingThere was no separat ion or interva l between R angi and Papa . The ch i ldren Of
R angi'
and Papa were : Tum atauenga ( father of m an ) ; Tane—m ahuta ( father of for
es ts , etc. ) Tawh iri—m a - tea ( father‘
of w inds , etc. ) R ongo- m a—tane ( father of cult ivatedfood ) ; Tangaroa ( fa ther of fi sh and rept i les ) ; Haum ia - t ik it ik i ( fa ther of w i ld grownfood )
It was Tane- m ahuta who rent R angi and Papa asunder and let in l i ght on the
ea rth . One Of Papa’
s nam es a fter that was Pap a—tu- a—nuku . Tawhiri - m a—tea did not
app rove of the s eparat ion and fol lowed his father R angi to the Sk ies and there begatand nam ed his offs pr ing , the w inds .
Tangaroa begat Panga, and he bega t Ika - tere ( father of fi sh ) and Tu—ti—web i
web i or Tu - ti—wanawana ( fa ther Of rep t i les )Tu - m atauenga subdued allhis brothers excep t Tawh iri - m a—tea , and then as sum ed
the d ifferent nam es of Tu—kar iri,Tu—ka - nguha ,
Tu~ka ~ taua ,Tu- whaka - heke—tangata ,
Tu—m ata—wehe—iti .A m ong the ch i ldren Of R angi and Papa ,
Tu—m a tauenga bore the l ikenes s of m an ,
SO did'
hiS brothers , so d id Po , a A O ,a Kore, ti K im ihanga ,
and R unuku,and thus they
continued unt i l the t im e of N ga inui and of Whirote—kupua and of Tik i - tawhitO- ar ik iand their genera t ions t i l l the p resent t im e.
Many generat ions a fter'
Tu—m atauenga l i ved Taranga (w . ) and M akea tu- karawho were the parents of Mau i - taha ,
Maui - roto, Mau i - pae, Mau i - waho and of Mau it ik itik i—a—Ta ranga . In their t im e Dea th firs t had power O v er earth becauseMau i—aTaranga tried to deceive the goddes s and ances tres s Hina—nui—ti—po (goddes s of death ) .
Mau i caught the sun in a noos e, bea t him and com pel led him ever a fter to travels lower and w ith a les ser heat . He fished up a great port ion of the subm erged land , andhis fi sh~hook ,
m ade from the jaw - bone of his ances tres s Muri—ranga - whenua ,is s t i l l
shown in the d is tri ct of Heretaunga in N ew Zea land,trans form ed into the south end of
Hawke S Bay. He got fi re from his ances tres s Mahu- ika, who pul led out her na i ls and
Creation Myths 37
fi re fol lowed . Mau i had a S is ter Hina—uri , whose husband ,Irawaru
, was changed intoa dog by Mau i . From Irawaru sp rang alldogs . Mau i and his des cendants l i ved inHawa ik i , unt i l som e of them left there and went to A otea—roa ( N ew Zea land ) . (S ir
Geo. Grey 5 Pol. Mythol . )A ccording to M oerenhout (Voyage aux I les du Grand Ocean
,I, R i i (a
secondary god ) sepa ra ted Heaven and Earth by s tretch ing out the form er l ike a curta in .
Mahu i “ brought the earth up from the dep ths of the ocean,and when m ankind suffered
from the p rolonged absence O f the sun and had l ived m ourn ful ly in deep Obs curity, and
when fru its wou ld not ripen ,he s topped the sun and regulated its course so as to m ake
day and n ight equa l . ” (Does not that legend indicate that Polynes ians form erly l i ved ina zone where the inequa l ity of day and n ight was grea ter than in the R u
god of w inds ) , caused the ocean to swel l over and break up"
the continent into itsp resent is land cond it ion . M oerenhout s ays further (Op . Cit . p .
“
On ne trouve,
nul le pa rt, de ves t iges (les deux p rinc ipes , ui de ces com bats entre les tenebres et la
lum iere,la v ie et la m ort .
”Com pare, however, the Marquesan cosm ogony . He says
a lso (Op . Cit . p . 57 1 ) that Polynes ian legends rep resent the ocean as overflow ing itsbed and ris ing .up to the h ighes t m ounta ins sans que, nul le part, il soit ques tion des
eaux p luv ia les .
’
See, however, the m ele of the Deluge in Hawa i ian and Marquesan .
The frequent reference in Polynes ian legends to m oo, enorm ous , powerful andm agica l l i za rds or serpents , relates to a p rev ious res idence in som e country where suchrep t i les exis t, for
‘
in Polynes ia these a re of the sm a l les t k ind . It is m ore l ikely to be a
rem embrance of the serpent worsh ip wh ich obta ined in the Ham it i c—A rabic race and
was bythem S p read over India and the arch ipelago
Manua was another Hawa i ian nam e for the god or ch ief of the inferna l regions ,ca l led “
Po-
pau- ole,
” “
PO - ia - M i lu,
” “
PO—kin i—k in i , ” “
Po- kuakin i,
” “
Po- lua—ahi ,” “
PO
papa ia—owa . Manua is sa i d to have been the ori gina l lord Of th is p lace. M i lu was on lya w i cked ch ief , whose sp ir it was reta ined there. It was not an ent irely dark p lacethere was l i ght and there was fire. The legends record severa l ins tances where sp iritsof the dead who had been sent th ither were w ithdrawn from there and brought to the
l ight and l i fe of the upper world aga in . Moku - lehua brought his w i fe Pneo up aga infrom there. Ma luac brought his son Kaali i back from there ; the form er by the help of
his god Kanikaniula,the la tter by that of Kane and Kanaloa ; and thus Hiku brought
up the sp iri t of Kawelu (w . ) and rev ived her.
Traditiona ry V oyages .
UR ING the period in Hawa i ian Hi s tory des igna ted as tha t of M aweke and Pan
m akua , whi ch was about the' com m encem ent of the 1 1 th century, or from twenty
ei ght to th irty genera t ions ago,
1
a fter a per iod of com parat i ve quiet and obs curity ,the Polynes ian folk - lore in allthe p rincipa l group s becom es rep lete w ith the legends and
songs of a num ber O f rem arkable m en,of bold expedit ions , s t irr ing adventures , a nd voy
ages undertaken to far—off lands . A n era Of nationa l unres t and of triba l com m ot ionseem s to have set in from causes not now known . A m igratory wave swep t the is landworld of the Pac ific
,and left its tra ces on the genea logies of the ch iefs , in the disus e of old
and subs t itut ion of new nam es for p laces and landm arks,in the d isp lacem ent of Old, and
s ett ing up of new tutelar gods w ith en larged r ites of worsh ip and s tri cter kapus . Ch iefsfrom the southern group s v is ited the Hawa i ian group , and ch iefs from the la tter v is itedthe form er
,accom pan ied by their relat ives , p r ies ts and reta iners . Where th is ethn i c
m ovem ent or iginated,
in the southern group s or in the northern,
it is now hardlypos s ible to determ ine. Tha t the Hawa i ian group was known a t that t im e to the southernch iefs and p r ies ts , m ay be shown from the legend of Paao, who,
by every concurrenttradit ion was a southerner from the Soc iety group , a h igh -
p r ies t of p rincely blood ,and
the founder of one of the high -
p ries t fam i l ies on Hawa i i . In that legend occurs thesong Of Paao
’
s com pan ion ,M akuakaum ana
,a port ion of wh ich is s ti l l p reserved , urging
upon Lonokaeho, another southern ch ief,to com e w ith them and take pos ses s ion of
Hawa i i . Lonokaeho decl ined however and sent P i l i in his p lace. That the Hawa i im ent ioned in this song is not the S am oan Hawa i i
,but that of th is (Hawa i ian ) group ,
becom es ev ident by com pa ring the des crip t ion of Hawa i i in thi s song w ith the descript ion given by Kam ahualele
,the h igh—p r ies t of M oikeha ,
a Hawa i ian ch ief of the s am e
period , who had res ided for m any years on the southern group s , but returned to Hawa i iand died on Kaua i .
Tha t the m em ory of the northern Hawa i i Shou ld in p roces s of,t im e, and a fter
the ces sa t ion of this p eriod of intercourse, have faded from the m inds of southern ch iefsand bards , or been confounded w ith that of the S am oan S awa i i , is na tura l enough ;though I th ink it pos s ible, w ere Tahit ian
,Tongan and Sam oan legends i f yet Cx IS t
ing—p roperly com pared w ith ea ch other and w ith the Hawa i ian ,
tha t m any p roofsm ay yet be drawn frO in
'
tha t s ide Of the frequent intercourse, hos t i le, or friendly , of
those days between the northern and southern group s of the Pac ifi c .Though the northern Hawa i i was apparently unknown to the Tonga and Soc iety
Is landers in Cap ta in Cook ’s t im e, yet the Marques as reta ined the m em ory of form er
intercourse w i th that northern Hawa i i whose burn ing m ounta in ,M ounaoa (Mauna
loa ) , is referred to in som e of thei r songs , but these rem in is cences a re appa rently’Wr itten p robably about 1 870.
( 3 38)
On the Word Am am a
E N ORM A N T1s ays : A ll the hym ns of the th ird book fin ish by the A ccadian
word K akam a,wh ich is trans la ted in A s syrian by “
am en,
” “
am anu.
”
The p rayers of the Hawa i ian p ries ts , offered in the tem p les (heiau ) as wel las thos e offered a t p rivate s acred p laces or in fam i ly worsh ip , invariably closed w ith theejacula t ion am am a
,equ iva lent to A m en . In Hawa i ian am am a
, as a verb , m eans“
to offerin s acrifice.
”Th i s word does not occur in any of the other Polynes ian d ia lects tha t I
am a cqua inted w ith . It is found then a lone as a s acerdota l exp res s ion that m ay havebecom e obsolete or superseded in the other dia lects . It has no etym on or m ateria lfoundat ion w ith in the Polynes ian language ,
and I therefore cons ider it to be a forei gnword im ported into the language in fa r rem ote t im es and from a peop le of super iorculture, w ith whom the Polynes ians a t one t im e were conterm inous or, in som e now
unknown way,were connected . That peop le I bel ieve to have been the old A ccadian
Cushites . Fr. Lenorm ant , in his“
La langue p rim it ive de la Cha ldee (Paris , 1 875 )
pp . 1 2 6 and 2 7 1 , gives the A ccad ian kakam a as a part i c ip le of the verb kaka ,
“
confi rm er
une pa role,”
and subs tant ia l ly “ confi rm at ion ,
” “
confi rm e.
”A s a forei gn word kakam a
wa s subject to m ore or les s corrup t ion when pas s ing into the Polynes ian language, andthose acqua inted w ith the fac i l i ty and frequency. w ith wh ich gutterals a re el ided in the
Hawa i ian, Sam oan and som e other branches of Polynes ian ,
would eas i ly recogn i ze theA ccad ian kakam a in the Hawa i ian am am a . To the A ccad ians kakam a wa s a regularparti c ip le of the verb kaka
,m ean ing “
it is confirm ed ,” and as such was em p loyed a t thec lose of a p rayer or hym n . To the Polynes ian (Hawa i ian ) it was a form ula ,
an
eja cula tion ,em p loyed on s im i lar occas ions in im ita t ion of his teachers, but w ithout any
inherent sense der ived from his own language,as m ult itudes of Chris t ians today use
the word am en w ithout know ing its origin or sense. That the Hawa i ians em p loyedam am a a s a verb , “
to offer in s acrifi ce,
”I look upon as a later adap t ion when the p rim ary
sense of the word , if ever known , had been forgotten
Cha ldean M agic, its Origin and Developm ent , by Fr.Lenorm ant , London, Bagslor 81 Sons , p . 1 3 .
(3 40)
Philological and M is cellaneous Notes
T IS evident from the language that iron, or perhap s m eta l of som e sort , wa s not
unknown to the Polynes ians . The Ha Vva i ians had an anc ient , now obs elete, word for
i ron wh ich wa s 7-
ne/e-i ; the p resent term hao is com pa ra t i vely m odern and m eans
any hard subs tance and ,convent iona l ly iron . But m eki is one of those words of w ide
sp read connect ions wh ich p rove its ant iqu ity . We are jus t ified from the facts in as sum
ing tha t in nam ing and defin ing the various phenom ena of nature, m ankind p roceededfrom genera l iza t ions to sp ec ifi ca t ions or, in other words , it gave a genera l nam e to
subs tances of the sam e nature before it d is t ingu ished the d ifferences between thosesubs tances by pa rt i cular nam es . Thus allm eta ls p robably received one or m ore generi cnam es before their differences were noted by spec ific ind iv idua l nam es . Thus w ithcolors ; thus w ith an im a ls ; thus w ith the body or the
_m os t p rom inent parts of the body ;
thus w ith trees and fru i ts , etc. Thus language grew from abs tract to concrete term s ,
and as the p r im ordia l races d ispersed in tribes and fam i l ies they ca rried w ith them thesegener i c term s
, subject to dia lect i ca l d ifferences and p honet i c corrup t ion , and added tothem such concrete term s as their m enta l developm ent and the c ircum s tances of the irnew pos it ions m ight requ ire ; and thus in cours e of t im e m any or m os t of the gener icsynonom ous words becam e s pecifi c appel lat ions w ith va rious tribes . Thus on ly can I
account for the s ingula r fact tha t in different sect ions or tribes of the sam e race the
sam e word frequent ly s ign ifies different objects or i dea s , a lthough , when a c lose ana lys isis pos s ible, those objects w i l l genera l ly be found to have been , or were deem ed to be,
genera l ly related . For ins tance, in the Polynes ian fam i ly of languages,inc luding the
pre—Ma lay dia lect of Ma lays ia
, we find the fol low ing apparent confus ion of term s :
R ott i , ngeo, black ; Ba tchin ,agoa ,
bla ck . Hawa i i, kea ,wh ite
,koae
,wh i te ; North Celebes ,
kalolz , wh ite ; Tidore, lew a - chi,yel low . N ew Zea land , lau-Va
,red ; Ceram , m a rah,
m erah,
blue,and poporole, yel low ; Hawa i i , mele, yel low ,
and popolo, blue, dark . Thus a lso inCelebes , boleati ; in Buru
,bot-i ; in A m blaw , pue ,
and in A m boyna , puea-i,s i gn ifies rat
G i lolo, boki ; Hawa i i, popoki , cat . Buru, babue; Hawa i i , puaa ; N ew Zea land , [walea ,
hog
Thus in Irish,baban,
ch i ld . A rab , babos , the young of either m an or beas tMa lay
, babi , a p ig. Baba,father . Celebes , babi—m s a
, p ig—deer . Sangvir Is lands , baba ,
a m onkey . Lat in, [Du/ ms . Hence the two Engl ish words , babe and pup .
A nd thus a lso in the nam ing of m eta ls , we see tha t in the Welsh m ez‘z‘el and the
Greek m etallen the or igina l generi c s ign ificat ion of the word m eta l , or its root , has beenreta ined . N ow let us see the d ifferent uses to which th is word has been put and the
d ifferent changes it has undergone : Hindu (Khol ) , m ed/z ; Hawa i ian ,m eki
, iron .
S candinavian ,m es s ing; Welsh , pros ; S axon bros , bra s s . Germ an , eis en, iron ; m es s er,
kn i fe. Ma lay and Javan ,bes i, bus i , bis
ri ; Ethiop ian ,bas al; Celebes , wasy, as e, iron .
Lat in,aes , copper . A m boyna , pis i
—putih, s i lver ( l itera l ly
“
wh ite i ronI look upon the H indu- Khol and Hawa i ian term s as the oldes t rem a in ing rep re
(34 1 )
342 F ornander Collection Of Hawa i ian Folk—lore.
s enta tives of the origina l root wh ich m ay have had the com pound sound of m b,
— m be/ei,
m bes i — of wh ich different d ia lects reta ined one or the other, or d is carded both . Tha tthe ori gina l idea expres sed by tha t word was m eta l s in genera l , and not any s pec ifickind of m eta l , I cons ider conc lus i vely shown from the A m boyna term for s i lver, p is t
pw‘ih
,m ean ing l itera l ly wh i te iron , as wel l a s from the va rious spec ifi c m eta ls which
the word has been m ade to des igna te, such a s i ron . copper, bras s and s i l ver.
A m ong the'
Southern Polynes ians , the R arotongans a ls o had a nam e for iron .
They ca l led it kw im a ; but I am unable to trace its l ingu is t i c relat ionsh ip . It m ay
refer to the G i lolo,s z r- aehi , the nam e for gold a s wel l as for yel low . If —aehi in ka r
achi is a dialectual va ria t ion of the Celebes term as e or wasy,then the fi rs t syl lable
rep resents kura ,a Polynes ian and p re
- Ma lay word for red , bri gh t , yel low , and thus thecom pound word ka rac/z i becom es ana logous to the A m boyna pis i—pa tih, and woul ds ign i fy the red or yel low iron or m eta l .
Kolff s ays , “
The Ma lay language is the lingua franca of the entire Indian A r
chipelago, but it is on ly genera l ly unders tood in those p laces wh ich enjoy som e com
m erce. The na t ives who res ide in the m ounta ins , and those who have no com m un ica t ion w i th s trangers
,s peak only a d ia lect of their own .
The Ma lay word m a m eans m other. Com pa re the Hawa i ian m am a ,to chew the
food for the purpose of feed ing ch i ldren , and the Hawa i ian u—m a,now on ly us ed in the
dup l i ca te form um a—zm za . the brea s t of a fem a le. U its el f m eans brea s t, wha t p rotrudes ;hence a lso am a , sa t isfied w ith food . La t in , m a—m a
,the breas t and m other.
The Ma lay m a is p robably the oldes t form ,if not the origina l m ean ing , wh ich is
better exp res sed perhap s in the La t in m a - m a , p r im ari ly brea s t , then m other ; a lso in the
Hawa i ian a - m a,
-
now obsolete in the s im p le form , but a lso m ean ing the fem a le breas t,a com pound word of wh ich i t a lone m eans the brea s t, wha t p rotruded , and m a
,wh ich
does not occur in the Hawa i ian language in that sens e, but whose dup l i cated formm a - m a m eans to chew anything w ith intent ion of sp itt ing it out aga in, a s awa
,and as
ch i ldren were fed . A - m a m eans sa t isfied w i th food . Hebrew ,A m
,m other; Creek ,
A m ona
The Hawa i ian m am o,des cendants
, pos teri ty , grandch i ldren , etc. ,derives from
the s am e root . But whi le the Ma lay m a and Java m bo s ign i fy “
m other, ” the com pos itesof these words s igni fy “ fa ther” in five- s ixth s of the Ma lay or p re
- Ma lay d ia lects , whi len ine—tenths of the s am e d ia lects em p loy the word hina or ina and its com binat ions toexp res s the idea of
“
m other.
”The Hawa i ian - Polynes ian m anta
, parent , I cons ider a
com pos ite word from the prim a l m a and the word tua , whi ch in the Sulu d ia lects s igh ifies
“ husband,wha tever m ay have been its or igina l m ean ing . In the Hawa i i an th is
word occurs on ly in com pos ite form s a s an ep i thet of rela t ionsh ip ,a s kua - ah a the older
of two ch i ldren of the s am e sex . K a i - ka—nah e ,“
the brother of a s is ter, lea p robablycontracted from kua . Ka i—ku- wahine
,
“
the s is ter of a brother.
”The A m boyna and
Ceram word for wom an“
m ahina recurs a ls o in the Hawa i ian lea i - ka—m ahih e,
“
a fem a ledes cendant
,a daughter.
”K a i is a generi c term of rela tionsh ip , ha is the art i c le “
the”
incorpora ted w ith the word“
wahine”wh ich is but another form of z oo- hine.
”
‘V oyages of the Dutch brig of wa r Dourga , by D . W . Kolff, trans . by G . W. E arl , p . 1 3 3 , London,
1 840.
344 Fornander Colleetion of Hawa i ian Folk- lore
From Hak ipuu,going m au/2a ( inland ) , because the pa l i p rojected in the sea ,
Hi iaka found and ki l led M okolii , a m oo ( l izard ) , cut off his ta i l and threw it in the
sea and hence the i s land of M okoli i , near Kualoa . His body form ed the low landm aka i ( towards the sea ) , below the pali of Kualoa .
Pa lan i was ch ief of Kahana . Iewale was his w i fe, k i l led by Hi iaka wh i leba thing . Kauhi ikem aokalan i was a person and a m ounta in peak near Kaliuwaa in
Koolau — In his greeting to Hi iaka he ca l led Pele and her fam i ly h a akua m alihini .”
Punahoolapa and Pahipahialua near Kahuku.
Hopoe, the friend of Hiiaka ,was des troyed by Pele dur ing Hi iaka ’
s absence.
Piliaaam a was fi sh ing off Wa im ea kanaka lawa ia o lea — He was K 01 1 0
Infle i to Ihukok0 .
— He was a lso a“
ham lzli alo”
(bosom com pan ion ) of Kapuewa i .
Kekuohapuu,in the up land wes t of Wa im ea
,Koolau.
— Lahuim oho and Wawae
m oho were gods on top of Kaa la m ounta in .
M alaehaakoa and his w ife Wa iluanuiahoino l ived a t Haena,Kaua i ; he was a
grandson of Kanoalani .
Pele qua rreled in Kahiki w ith Puna—a i—koae and fled from there to Hawa i iL im aloa ,
Kauna lewa and Mana were brothers of Lohiau . Kahuanui was one
of his s is ters .
A ka and K ilioe were two wom en who wa tched over the cave where Lohian wasinterred . They were ki l led by Hi iaka .
It being near n i ght when Hi iaka arrived at the pa l i where Loh ian was buried ,she ca l led on the sun to s tand s t i l l , “
i lea m ali o Hea, unti l she cou ld c l im b the pa l i ,
and the sun l is tened to her p rayer .
When Hi iaka brought Lohiau to l i fe she invoked the a id of Kuhulu the akua
Is that the S am oan Kuhuruhuru, according to N ew Zea land tradit ion , a son of Hinauri
and K inirau ?
Other gods invoked on tha t occas ion were Kuwaa ,Kuha ilim oku
,Kanaloa ,
Ka
haula ,Kaoaka ,
Kapaulaula ,Kapaeleele, Kapaahu, Lonom akua
, Keoaahim akaakaua ,
Kanekapolei , Kane, Laka ( the husband of Ha iwahine )N akoaola was the m an of Kahuanui (w . )Kahuaka ipaoa was ch ief of that pa rt of Kaua i and went w ith all his m en to
N i ihauR eturn ing w ith Loh ian from Kaua i , Hi iaka v is i ted Oahu and greeted all the
p rinc ipa l m ounta in peaks on the Kona s ide.
A t Honolulu (Kou ) Hi iaka‘
s topped at the house of Pelenla
Olepau was a king of Mau i in Hi iaka ’
s t im e
Kaweloika iehuehu and Wa ihinalo‘
were Olep au’
s w ivesKapo l ived on Mau i and was elder s is ter of H i iaka .
—She is a lso ca l led Kapom a ilele
Kapo and Puanui brought up Wahinano and gave her as a w ife to Olepau. She is
ca l led “Wokinano wahine a K apoipoi .”— Olepau and Ole, the s am e — When Olepau died
he gave his kingdom to his younges t brother Kaum uleiali i . M aka iwa and Kaakau
were a lso brothers of Olepau.
Philological and M is cellaneous N otes . 45
EXTRACTS FROM STOR Y OF K E A N I N I3
Ha inakolo was the s is ter of OlOpana , w i fe of Keaniniulaokalani . Olopana had
two daughters , Luukia - nui and Luukia - ik i .Ha inakolo
’
s sons, ca l led L0pa ikihelewale, wa s fi shed up from the s ea and brought
up by Luukia—nui . Olopan‘
a’
s p lace was Opaelolo.
Lopa’
s p roper nam e was Leim akani . A t this t im e Kum unu ia iweke and Moano
nuikalehua were“
kanaka hoe waa”
( canoe paddlers ) of Keaunin iulaokalani .
Leim akan i becam e the husband of Luukia - ik i,
— s cene near Wa ip io,Hawa i i
The is land of Pae was to leeward , or ilalo of Kua ihelani .
Luukia—nui took Lei-m akan i from her s is ter and'
had by him a ch i ld,ca l led Lono
ka iolohia who was ki l led by Luuka i - nui in a jea lous fi t . wahine i lea
pali o Keanini had another w i fe, Kaekaenaluka i , in Kua ihelani . Lonoka i
olohia wa s res tored to l i fe aga in by Ha inakolo and Keanini com m itted su i c ide fromgrief over Ha inakolo
’
s leav ing him and going to Hawa i i .
Kane—ore, Ku K'
au A kah i , and Lono N ui Peapea are ep i thets app l ied to the
sup rem e gods .
The kapu hoom ahanahana were on ly les s in im portance than the kapu honoo nui
of the year. They were the kapu of the days Kukahi , Hua,Ka loa ,
Kukahi and Kane
SOM E K AUA I TERM S WITH EQU IVALENTS .
KAUA I . ENGLI SHLelehu
Pupu (st i ffness o f old age)A ka lapalap a
Wa’
ewa’
e ( foot of inan im ate
things )Ha lakuKa lona (anim a l s )Kolop a
Ii ka lio
Pan ieHoom ana (m ake ca l lous )Kupoupou
t e i upuupu (upuupu , ted ious )Hookolo
Naku iMoohele (of m ounta in r idges )Opeope
A p eupeu
Hoola
A leuleu
Hakuhaku
8From Ka. Hoku 0 ha Pakipika, Oct . 1, 1 86 1 , see a l so note 1 .
Num erous
A ged
W ide- eyedFoot .
F ight ; quarre lA breederA n old horse
The horse ne ighsGreat speedR educe (by abras ion or whitt l ing)
Com e down
N ot a long tim e
Seek ingWhen cookedA rejo icingRoad ,
highwayP i l lowHawa i ian bark - cloth or garm ent
[Fore ign ] cloth garm ent
M at , m att ingFo ld up
346 Fornander Collection of Hawa i ian Folk—lore
KAUAIA kup akupa
Kam au ( food )A i okoaM i k i pololeiPa lu- a i
Pu-
paaka i
Poe
Omo
A hukalua
A’
ke
Ka laau (walaau,no i se)
K ikoho
Ka iaulu
Hanahana i (o f crum b l ing cl iffs )N eenee
M oom oo (watershed )Opu
- aki
ENGLI SH .
Heap of thi s species -o i
Ka lo sp rigs or suckersF irm ka loFresh m ade po i
[Vegetab le ] food on lyBoth fi sh and food
S tone po i pounder
A ca labash coverThe oven is heatedFa l sehoodA ca l l , or ca l l ingDeri s ionHigh placePrecip itous p laceA low p laceD i v id ing r idgeS tom ach ache
348 Fornander Collection of Hawa i ian Folk—lore.
The em blem of S iwa ,in Hindu m ythology , is the double tri dent . On the h i l l
ca l led Kaulanahoa ,back of Ka lae, Moloka i , of the Hawa i i group , a re a num ber of
s ingula rly shaped vol can i c s tones , s tand ing on the brow of the h i l l , am ongs t wh ich is
one m a rked w i th a double trident I in two p laces
J os . R oberts (Oriental Illus tra tions , London ,1 83 5 ) makes the fol low ing obser
va t ions : To look ba ck a fter leav ing a hous e or to be ca l led a fter, was an unfortunate
s i gn in Ind ia and in Hawa i i ( p . In India , as in Polynes ia, sa lutations between
peop le a re m ade by sm el l ing of each other, ” (p . A nd whenever a favor has to besol i c i ted
, peace m ade or an interview des ired , p res ents a re a lways s ent before. On
Hawa i i and els ewhere in Polynes ia p resents a lways accom pan ied the v is itor or were
sent before, ” (p .
“
In Ind ia p r ies ts and peop le shave the head,leav ing on ly a tuft
on the crown . In Hawa i i the heads were frequently shaven so as to leave on ly ar idgeor cres t on the top of the head” (p .
I
“
Shaving the head is a s i gn of m ourn ing com
m on in the Eas t as wel l as am ong the Polynes ians a lso am ong the A rabs , accordingto Herodotus ,
”
(p . In Ind ia tatooing, by puncturing the skin ,is p ract iced . Ta
tooing p reva i ls throughout Polynes ia .
”
(p .
“
A n unhea lthy country is s a i d to ‘eat up
the inhabitants,
’
a victorious or opp res s ive ra jah is sa id to ‘ea t up the country ’. In
Hawa i i the exp res s ion a i~ 1nokn,
‘
eating up the land , ’ is an ep ithet of ch iefs . The
exp res s ion‘
to l ive in the shadow ’
of another is com m on . So a lso in Hawa i i” (p .
“
To p ropose riddles and hard ques t ions for solut ion a t enterta inm ents in India is a com
m on am us em ent . Such cus tom obta ined a lso in Hawa i i when ch iefs enterta ined eachother” (p .
“
The s acred groves , or trees , inva riable acces sories of India tem p lesand sacred p laces , have their counterpart in m os t of the Polynes ian heians and m ora is ;the sacred aoa tree in R a iatea , Soc iety Is lands Fem a les in India eat apart from theirhusbands or m en genera l ly . Under the Hawa i ian kapu sys tem fem a les not only a te
apart, but were a lso forbidden m any kinds of food of wh ich m en a te freely” (p .
“ Nea rly all the fem a les (of India ) wore jewels of gold in their nostri ls , or inthe sep tum of the nose. In Hawa i i th is cus tom was not in use, but in other parts of
Polynes ia it was cus tom ary to have a ring or a bone inserted in the s ep tum”
(p .
The Hawa i ian '
sooth—s ayers or kilokilo turned to the north when obs erv ing theheavens for s igns and om ens . So did the anc ient H indus : so did the Iran ians beforethe s ch ism , when they p laced the Divas in the north ; so did the Greeks ; so did theanc ient S candinav ians before their convers ion to Chris tian ity .
“
Hawa i ians turned tothe wes t when nam ing the cardina l points , A yrans to the eas t . With the form er, leftwa s south .
”
(Excerp ts from P i ctet , V ol. II . )A ccording to the res ea rches of j . Grim m (Ube
-
r a'
as V erbrennen der Leichen) ,all the A ryan peop les , w ith one excep tion , p ract i ced increm a t ion at their funera ls fromt im e im m em oria l , in p la ce of interm ent . The Indians , Greeks , R om ans , Gauls , A nc ientGerm ans
, L i thuan ians and S lavs during hea then t im es , burned their dead w ith cerem on ies which p resent ev ident traces of res em blance, notw ith s tand ing their d ivers ity ;The Iran ians a lone at an early tim e abandoned th is anc ient cus tom on account of therad i ca l d i fference wh ich a rose in their rel igious creed . The Hebrews and A rabs neverp ract i ced increm a t ion (p . The Egyp t ian Cush ites p ract i ced em ba lm ing . The
Things S im ila r in India , etc.,and Polynes ia. 349
Polynes ians never fol lowed increm a t ion ,they p ract i ced exposure and p reserved the
bones of the dead,or a spec ies of em ba lm ing and interm ent in caves . D id they
s ep arate from the Iran ian branch a fter the s chism , or did they fol low the tra in ingand cus tom s received from the Cush ite teach ings ?
“
The Polynes ians l ike the anc ient A ryans d iv ided the n ight into four port ions(p .
“
The Hindus ca l l the la s t n ight of the old m oon ,in S anskri t , kuhu (la lune
and a inaoas i, dwel l ing w ith ( the sun ) . The Hawa i ians ca l led the 3oth day [ofthe ] m onth , and the Tahitians the 2 9 th day,
m uku,cut off, shortened , ceased (p .
Warua (Tah. ) and wailua s p ir it , ghos t , have phonet i c resem blance to
Vedic Sanskrit V a runa , one of the oldes t Ved i c deit ies . It is not im p robable howevertha t “
V aruna” derives from w arua . The Polynes ian word is ev ident ly a com pos ite, but
as it does ’
not occur in the other dia lects , so far as I know ,or in a different form
,I
am unable to ana lyze it . The Sanskrit V aruna , however, which is so confident lyas cr ibed to the root or, var .
,to cover , surround , m ay by consult ing the Polynes ian
rem nant ofO ld—world languages , be found to different ly and equa l ly app rop ria tely referitsel f to the Polynes ian wa ,
span ,and runa or luna
,above.
“
The anc ient A ryans dis t ingu ished three heaven ly regions,I s t
,the upper heavens ,
D io; 2 d,the heaven of c louds , N ahhas ; and 3 d ,
the a tm os phere, A ntar iksha ( trans
pa rent )”
( p . The Polynes ians had the dis t inct ion of three heavens , v i z : thatof Kane, Ku , Lono. O f or igin of fi re
,E . A ryan and W . A ryan” (p . 679 )
The anc ient inhabitants of Yem en worsh iped and canon ized their ances torsPolyandry in A rabia ,
a s m ent ioned by S trabo,was of Cush ite or igin
,as wel l as
the com m un ity of goods between brothers under the adm in is tra t ion of the eldes t , s t i l lp ract i ced by the N arikas of Ma labar
,and the rem nants of the p rim iti ve
“
popu lat ions of
ante—A ryan Ind ia . (Lenorm ant, V ol. II , p .
There is one cus tom wh ich, p ract i ced by the Polynes ians , was opposed to Hebrew
or Egyp t ian ; v iz . , the feed ing on sw ine’s flesh and rear ing them for food as wel l asfor s acrifice to the gods . (S ee R aw l inson
’
s Herodotus , II, 47 , n .
In Egyp t ian h ieroglyphi cs the nega t ive s ign is a pa ir of extended a rm s w ith thehands downwa rd , p receding the verb . The mute but em pha t i c nega ti ve of the Hawai ianis exp res sed by turn ing the hand over w ith the pa lm downwa rd .
The Egyp t ians were p erm itted to m a rry their s is ters by the s am e father and
mother. A nd in pa tr ia rcha l t im es a m an was perm itted to m arry a s i s ter, the daughterof his fa ther on ly . (R aw l inson ,
Herodotus , III , 3 2 ,n . A m ong Hawa i ian“ ch iefs
such m a rr iages gave addit iona l rank and exa lted pos it ion to the offsp ring — to the
ch i ldren of Keawe“
and Kalanikaula , for exam p le .
The cus tom of s acrific ing their firs t p r isoner ( in wa r ) is as cr ibed “by Procop iusto the Thulit-e or S candinav ians . (Bel l . Goth . II . 1 5 ; R aw l inson s Herodotus . V II ,1 80
,n .
A n anc ient Hawa i ian legend runs as fol lows (Polynes ian R ace, V ol. I , p .
Keali i -Wahanui was the king of the country ca l led “
Honua—i - la lo . He op p res sed the
Lahul Menehune. Their God Kane sent Kane A pua and Kanaloa,his elder“ brother
,to
M EMOIR S B. P . B. M U S EU M . V OL . V I .— 2 3 .
3 50 Fornander Collect ion of Ha tc'a i ian Folk- lore.
bring this peop le away from there and take them to the land wh i ch Kane had giventhem and wh ich was ca l led Ka A ina Mom ona a Kane , or w ith another nam e Ka One
Lauena a Kane, or w ith s t i l l another nam e Ka A ina i ka Houpo a Kane. They werethen told to obs erve the four Ku days in the beginn ing of the m onth a s kapu hoano
in rem em brance of this , because then they a ros e (ku ) to depart from that land . The
offerings were sw ine and sheep . (The na rra tor of th is legend says that there wereform erly sheep w ithout horns on the s lopes of Mauna loa , Hawa i i
,and tha t they were
there up to the tim e
'
of Kam eham eha I , and he refers to som e account publ ished by a
forei gner in The legend further s ays that a fter leaving the land of bondage,
they cam e to the Ka i Ula a Kane, were pursued by Ke A l i i Wahanui , tha t Kane A pua
and Kanaloa p rayed to Lono, and they then waded a cros s the sea ,traveled through the
desert and fina l ly rea ched the A ina Lanena a Kane ! Th is was kep t a s the first kapuhoano of the yea r .
On fi rs t recei v ing this legend , I wa s incl ined to doubt its genu inenes s and to
cons ider it as a p a raphrase and adap tat ion of the B ibl i ca l account , by som e s em i—c iv i l izedor sem i—Chri s t ian i zed Hawa i ian a fter the d is covery of the group by Cook . But a fur
ther and better a cqua intance w ith Hawa i ian folk—lore has shown m e tha t , though thedeta i l s of the legend , as na rra ted by the Chr is t ian and c iv i l ized Kam akan
,m ay poss ib ly in
som e degree, and uncons c ious ly perhap s , have recei ved a B ib l i ca l color ing , yet the m a infacts of the legend
,w ith the i dent i ca l nam es of p laces and persons , are referred to in
other legends of undoubted ant i qu ity . I am com pel led therefore to clas s th is legendam ong the other Chaldeo—A rabic - Hebra i c m em entos which the Polynes ians brought w iththem from their anc ient hom es teads in the w es t . A nd it is poss ible tha t the legend waspreserved in a fter t im es by the p ries thood , a s offering a rat iona l exp lanation of the ins t itution of the kapu days of Ku . A nother feature a ttes ts the genu ine ant iqu ity of the legend, v i z . tha t no other gods are referred to than those p rim ord ia l ones of Hawa i ian the
ogony ; Kane, K i t and Lono,the la tter of whom is clearly recogn i zed a s the god of the
atm osphere, of a ir and wa ter,the Lono—noho- i - ka—wa i of the crea t ion chants .
Is land of Baba , south of the Banda group ,Indian A rch ipelago,
is p robably theprotonom e of Vawa
,in the wes tern pa rt of the F i j i group ; v i z . , Oto—e'awa . and Ka - z -a wa ,
and the l/l’iwa and Wawa in Hawa i ian legends .
The i s landers of Baba and Tepa and adjo in ing i s lands rub l im e into their ha i r,by whi ch the na tura l bla ckness changes to redd ish
,fla x en color. In Polynes ia (Ha
wa i i ) it wa s com m on p ract i ce to rub l im e into the ha ir, whereby it becam e ehn ( red ) andsom et im es enti rely wh ite .
Tepa ,a v i l lage on Baba
,corresponds to Kepa , a land on Kaua i , Hawa i ian group .
A luta ,nam e of a v i l lage or d is tri ct on the Is land of Baba . A t Baba large canoes
are ca l led orang baay. Polyn . waa,waha .
A t the A ru Is lands the eas tern port ion is ca l led the back of the i s lands . A s im i larexp res s ion obta ins in the Hawa i ian group
S . A . VV alkenaer (M ondeM aritim e,
s ta tes tha t O rangkayas was the nam e
of the Nobles s e in A ch im , Sum atra . R anga tera in the Soc iety group were the freeholders or the lower clas s of chiefs (p . One of the Dis tri cts in the Ba tta Country of
352 Fornander Collection of Hawa iian Folk- lore.
to push the hea v ens up for a dr ink of wa ter from a wom an’
s gourd . He did so and got
the wa ter. A nother a ccount ca l ls the m an’
s nam e Ti it i i .
A bout the Moon. Two m en Pm -
z ifanga and Tafaliu s ta rted to v is i t the m oon .
The form er thought to rea ch it by cl im bing a tree : the la tter k ind led a large fi re, ra i seda grea t colum n of sm oke, and c l im bed up to the m oon on tha t, and got there long beforethe other
A wom an nam ed S ina . during fam ine t im e,seeing the m oon ris ing one even ing
w ished a bite of it . The m oon grew ind ignant and cam e down and p i cked her up , her
chi ld , her t a pa boa rd and m a l let , and there they ha v e rem a ined unti l th is day and a re
p la in ly to be seen .
A bout the S un . A wom an ca l led M angam anga i becam e p regnant by look ing a t
the sun . Her son ,ca l led chi ld of the sun
,cl im bed a tree and w ith a rope and noos e
caught the sun one m orn ing and obta ined from him a basket of bles s ings . A nother ac
count s ays that he and his m other were annoyed a t the sun ’
s going so fas t ; so,a fter hav
ing caught the sun w i th his rope, he s t ipula ted as a cond it ion of l iberat ing the sun,that
it should tra vel s lower a fter tha t,wh ich has been du ly perform ed .
The god of the lower regions was ca l led Fee.
R aho and Iwa wa lked from S am oa on the sea unti l they cam e where R otum a is
R aho had a basket of ea rth and of it m ade the is land .
Ta ro. A person ca l led Las i went up to heaven and brought the taro down on
ea rth and p lanted it there.
1 . The N ew Zea land legends trea t of four other nam es borne in the Hawa i ian
genealogy'
a s l i v ing in Hawa iki before the exodus to N ew Zea land ; vi z . , Hem a,Tater/laki
(Kaha i ) , ll/ ahieroa and R aka (Laka ) .
Hem a and his w i fe Urutonga bega t Tawhaki and Karik iTawhaki and Hine p i rip ir i bega t Wahieroa .
Wahieroa and Kura bega t R aka .
R aka and Tonga rautawhiri bega t TuwhakararoTuwhaka raro and A pukura begatWhaka tau.
2 . A nother trad i t ion s ays that Mau i—a -Taoanga had a s is ter nam ed H ina - uri ,
and m akes the follow ing pedigree '
Hinauri (w . ) and Tin irau (k . ) bega t TuhuruhuruTuhuruhuru and A pakura (w . ) bega t Tu - whaka ra ro,
M a ira tea VVhaka tau
pot iki , and R eim a tua .
3 . The Nga t i paoa tr ibe’
s ch iefs , in 1 853 , counted fi fteen genera t ions from and
w ith Hotunu i who cam e from Hawa iki w i th the fi rs t s ettlers in N ew Zea land in the ca
noe Ta inu i,com pan ion to A rawa . A verage thi rty yea rs to a genera t ion
z
45o yea rs1 400 or thereabouts . (S ir Geo . Grey '
s Polvnes ian Mytho logy . )The
.p roper trade w ind a t Tah i t i is from ea s t—southeas t to eas t- northeas t and is
ca l led M aa ra i . When the w ind is to south of southeas t it is ca l led M aoa i . The wes t
no rthwes t and northwes t w ind is ca l led Tooran. If s ti l l m ore northerly it is E ra—pota ia ,
the w i fe of Toerau . The w ind from southwes t and wes t - southwes t is ca l led E - toa , i f
s ti l l m ore southerly it is ca l led Fa rna . (Cook ’s V oy.,V ol. 2 , p .
Things S im ilar in India ,etc.
,and Polynes ia . 3 53
Tah it ian Legend of Tahia i . Cann iba l s who cam e there were eventua l ly k i l led( p . 1 69 ) Cann iba l ism was repud iated by Tah it ians from anc ient t im es
Pr inc ip a l gods of Soc iety Is lands :
Tane Mata ia OhuabTane
Oro
O ro Cha in Is land
O ro Tah. Ta iarapu
Ta iarapTam a i
Uru - tae—tae wa s the Tahit ian god who conducted depa rted s p i ri ts , for whom the
pries ts of R om a - tane were em p loyed , to the p la ce of hap p ines s .
Tal i—a i—tubu . The p rinc ipa l god of the Tongas . God of wa r . Is tha t a nam e
sake or trans fer of the blood - thirs ty Ind ian goddes s K ali or Patra—Ka l i, the w i fe of S iwa p
“
The Tah it ian god Oro was ca l led Koro in R a ia tea . The A tituakians say theycam e from A wa iki , Tetarewa being the fi rs t. A wa iki was below . Teta rewa cl im bedup from it .
“
The ch ief M akea at R a rotonga in 1 840 was the twenty—n inth des cendant fromKarika , or M akea Ka rika , who cam e from Manuka or Manua , one of the Sam oan group .
He fell in a t s ea w ith Tangi ia ,a chief from Faaa in Tah it i . Tangi ia m ade subm is
s ion and the two went to R a rotonga and s ettled there.
”
(M i s s ionary Enterp ris es , R evJ . Will iam s , Ch . XIII . )
Ruanuu —Luanuu,a ch ief a t R a iatea ,
left tha t is land and s ettled a t A i tutakiConductor of fleets ; his genea logy kep t up a t A itutak i . ( Id .
, Ch. V II . )
In Tah it i the t oo were : t 'aa - m a taa ina,double canoes belonging to p rinc ipa l ch iefs
and publ i c d is tr i cts , fi fty, s ixty or s eventy feet long; three or four feet deep . S tern orna
m ented w i th ti i ; then the pahi or war canoe,double, from s i xty to one hundred feet
long,three to four feet deep . The z 'aa—ti i
,sacred canoes , s im i lar.
Com m on double canoe,tipa irua .
— Haw . lea -
ulna .
A nother kind of double canoe was ca l led ina-ihi
,or tw ins , m ade from s ingle trees ,
the others were s ewed together from p ieces of tam anu or other wood .
The a aa—m otu ( Is land canoe) s ingle,bu i lt for s a i l ing , has wa shboards A ll
s ingle canoes are p ro v ided w ith outriggers (a ina ) fixed on the left s ideThe Paum otu canoes a re m uch larger and s tronger then the Tah i t ian ones . One
from R urutu had twel v e feet dep th of hold .
Tii in Tah it ian m eans sp irit of the dead .
Ti im aa raauta and Ti im aaraata i were the fi rs t hum an beings a t Opoa in R a iatea
, whence they sp read over the group . The latter is som etim es ca l led H ina .
R ua - ha tu,the Tah it ian Nep tune, being as leep in the dep th of the ocean ,
a fi sherm an of R a iatea dropped his hooks in the ha ir of R ua - ha tu . Enraged , he cam e up and
threatened to des troy the world . The fi sherm an inihi’
a’
(apologized ) , and was told to go
'
3 54 Fernander Collection of Hawa i ian Folk- lore
and fetch his w i fe and ch i ld,and to rep a i r to Toam a ram a , an is land nea r R a ia tea He
did so , took w i fe, chi ld and a friend , and a p ig, a dog and pa i r of fow ls . The wa ters thenrose and covered R a ia tea and all the res t of the world , but these four a lone were sa v ed
The A fghans have a tradit ion tha t on ly s ev en persons were s aved from the delugeOld A rab trad it ions give two sons to S eth , v i z . Enoch and Sabi . They a lso re
la te tha t Noah had one son who perished in the flood w ith his m other Waela . The
Mexicans , accord ing to Hum boldt report a lso on ly seven persons sa v ed from the floodThe Marquesans have ei ght persons savedIn 1 62 5 wa s found in S i - quan - Fou
,in the Prov ince of Chen - S i , in Ch ina ,
a darkcolored m arble s lab w ith an ins crip t ion , deta i l ing the a rri v a l of the Chris t ian (Nes tor ian )m is s ionaries there from Ta - Ths in (Pers ia or Syria or wes t of A s ia ) , its founder wasca l led Olopen (what rela tion to the Hawa i ian In the ins crip tion God isca l led Oloho ,
supposed a corrup t ion of the Syrian E loha . (\Vha t rela t ion ha s th is wordto the nam e of the Tah it ian god Olo, or to the Hawa i ian nam e for God’
s res idence Olo- lo
i - m ehami P)“
In Ch inese language lV an—Ou — ten thous and th ings,is an exp res s ion for the
tota l i ty of crea ted beings . In Polynes ian language Wanua or Wenua m eans the ea rthand all it conta ins
In the ins crip t ion the Chris t ian rel igion is ca l led King—Khiao,l itera l ly
,lum inous
rel i gion . In Hawa i ian m ythology when Ku,Kane and Lono crea ted m an their invo
cat ionwas Hi—ki—ao—ola . A ny connect ion ?
Samoan
N ew Z ea land
I i’
ornandcr Collection of Hawai ian Folk- lore
Mysol S unda
R arotonga Tahit i
Marquesas
R otum a
Hawa i i
The N um erical Sys tem . Com pa ra tit te 3 57
Ma lay Daya - Marut or B(Marsden ’
s D ict . ) Idaan (Borneo ) atta
Ceram 1 5 1 S a vu Isl Mos ses Isl Lam poon M indanao and S uluA rch
Da s , pl. da sa ti
V insa ti (d—w i - v i - da - sa t i ) 2 0
S at Ioo
3 58.
Sanscri tCha t—ur or Chat- var
Fornander Collection of Hawa i ian Folk—lore
POLYNES IA PROPER .
A SO - POLYNES IAN .
S a vu M indanao and S u luTo lu
AR YAN BRANCHES
POLY N ES IAN PROPERE aster Isl N.Z ea landHaa Wha
A SD- POLYNES I AN
Ma lagasyE - ia and e- fat- ra
! RYAN BRANCHES
CO NTE NTS
PA RT III
PA G E
A Wakea Crea t ion Chant, by Kaleikuahulu
Born Wa s the Is land A n Ancient PrayerOld Creat ion Chant ( incom p lete ) Prayer to Lono (p rose trans lat ion )Pr im a ry Gods and C reat ions A Prayer.
The Fa l l of Kum uhonua and His Wi feFa l len is the Chief .
Nam e Song for Kihap i ilani , by Kam akahelei
A n E legy to His Sou l , byE ven ing SongA Lam entat ion for Kala iulum oku
A Lam enta t ion for LonO - Op io, by Pelekaia
A Lam entat ion for Keawekalohe
A Lam er’ita tion for Pe
'
ape’
aa
In Pra ise of L iholihoaA Lam ent for L iholiho
A Fa rewel l to Ha rriet N ahienaena , by K in iN ahienaena
A Lam entat ion for Young Kaahum anu , by
Kua l i iKeawenuiaum i
Kaum uali i
Kaum uali i , by Kap aekukui
A Nam e for W . P . LeleiohokuSong to Kauikeaouli
Keelikolani , by Pip iKeelikolani , by N aheana
Legend Of Kana and M oi I .
Prayer of M alaehaakoa
Prayer toPrayer to Hina .
Prayer to Kapo.
A Prayer to Lono
The Holy B ible , by KanuiThe Ignorant , by PaaluaThe Ignorant , by Kauwahi
The Nam e of Kam apuaa
Kam apuaa’
s Prayer (a fragm ent )Puna S p read w ith Fert i l ityBeaut i ful is Wa ialeale
A Lov ing D i rge for L . L . Ua
Lam enta t ion for Laha ina lunaA Lov ing Song for the Sem ina ryA Song for Laha ina lunaA Song, by Kam akeaA Song of Laha ina luna , by Kia ika i
Laha ina luna Sem ina ry, by Paalua
A Lam enta t ion , by Kaauep aa
Lunalilo
Beaut i fu l Land of Hawa i i , by NuuanuIn Heaven is_Polonla , by Ka la i of KonaHakaleleponi
Ka iahua
Keohokalole, by Makne
A W akea Crea tion Chant .
BY K A LE IK UA I-IULU
Wakea the son o f Kahikoluam ca
l’apa even Papahanaum oku the w i feShe brought forth a l so Kahikiku and Ka
hikimoe ;
She a l so bore Keap ap anuu and Keap apa
lan i ,But her fi rs t—born chi ld was the i s land
Hawa i i .The fi rst - born chi ld o f them two ,
\V akea was , acted the husband .
Pap a , VV alinuu was the w i fe .
Papa conce i ved the i s land (Hawai i )In p regnant s icknes s M auiloa was an
i s land .
Then were born qu iet and rest les snes s ;The sys tem o f Kapus
A d i s tant p lace ly ing in qu ietnes sFor Ku , for Lono ,
For Kane , together w i th KanaloaShe brought forth w i th flow ing of b lood ,
Papa wa s weakened at the b i rth of the
i s land Kanaloa (Kahoo lawe )It wa s born beaut i fu l l i ke the b i rds punua
and na ia ,
It wa s the chi ld born o f Pap a .
2 0 Papa forsook her husband and returned to
Kahiki ;
R eturned to Kab i k i she l i ved a t Kap a
kap akana ,
Wakea s tayed . l i ved w i th Kaulawahine
From them wa s born Lana ikaula (Lana i )Who wa s indeed the fi rst - born o f that
wom an (Kaulawahine ) .
2 5 Wakea sought a new w i fe and found HinaHina [when ] found l i ved w i th Wakea
Hina brought forth the i s land of Mo loka i :Moloka inui wa s the large i s land o f HinaLaukaula the p lo ver had to ld [Pap a ] .
50
55
terror.
Kaha i wa s the trum pet caus ing s torm s to
flee,
From'
the descendant , the Kam aluahaku
Is the consent , the answering, the ano int
The tatooing b lack of m any shades ,
The b lack , the b lack ,The darken ing frequent ly the ra in of
Pap a— a
Pap a ,Hoohokuhonua (her daughter )
'
Kaleikuahulu wa s a person of ingenu ity. He was a chief, a p ries t , a d i v iner, a counselor , the king’
s genealo
gi s t. and a renowned poet who com pos ed m any songs . He wa s a grandson of Keawe, K ing of Hawa i i , and the son
of Kum ukoa , K ing of M oloka i . He wa s born a t Ka inalu on Moloka i in the year 1 72 5 , when Kalan ikuihono ikam oku
was K ing o f Mau i , and Kanea l i i his grandm other was chiefes s of Moloka i . He l i ved for som e t im e on Oahu and on
Kaua i , when Ka iaua and N am akeha l i ved w i th Kam eham eha on Hawa i i . Kaleikuahulu a l so l i ved on Hawa i i w i thKam eham eha , who ap po inted certa in of his chiefs to lea rn from Kaleikuahulu the genea logy of kings .
Unfortuna tely the origina l Hawa i ian of the chant wa s not am ong the p ap ers of Judge L . Andrew s which enrichthi s col lect ion , nor ha s a copy been found . The vers ion in V ol. IV of these Mem oi rs , p p . 1 3
—1 7 , cred ited to Paku i ,resem bles it in p a rt .
( 360)
Tha t Wakea wa s l i v ing w i th ano ther
wom an
The chief wa s on fi re ; Pap a raged w i thfury—'
a
Papa returned from Kahiki,
She stood w ith j ea lous rage aga inst the
second w i fe (punalua )Fu l l o f rage towa rds her hus band Wakea .
She l i ved (m oe) w i th Lua her new hus
band .
[From them ] Oahualua was born,
Oahualua the i s land chi ld .
A chi ld p roceed ing born from Lua— a
She then returned and l i ved w i th Wakea
From her quarre l s were interna l sensat ions( i lo l i ) ,
Then Papa brought forth the i s land Kaua iKam awaelualani wa s born an i s land ,
N i ihau was the a fter- b i rth, (eweewe )
Lehua separated them,
Kau la was the youngest , a l so a low flat
i s land .
From Pap a is the ex tended creat ion of
LOno—o—o
Lono i s the lord ,
The vo ice ringing from heaven °
The vo ice is uttered all nature flees in
9 0
9 5
Creation Chants .
Is the chief d igging the trenches w i thoutsmoothnes s
Then dress ing them sm oothly ,A re sha ved at top to thinnessWakea is the head .
Ha loa is a grade be low .
Wa iloa descends from him , from him
(Kaka ihili
The young m an (Kaka ihili ) l i ke a highchief (pneo a l i i ) .
The steadfas t chief (pneo m akalulu )Dwe l t sway ing thi s way _and that l i ke a
k ite ;Like the k i te o f the kap u chiefsS tri ke and un ite and adhere together ,
So A huka i and Laa .
Laa , Laa , Laam a ikahiki wa s the chief ;A hukini and Kukona were sons of Laa :
Lau l i was a l so -
the son of his father Laa ,
These were the three sons of Laam a ikahiki
The kapu fi rst—born (three at a b irth )chi ldren of Laa ,
A ll born in one~ day,
A p peared at once the p lacenta , the m ucous ,
w i th the b lood .
The b lood flowed at the na ve] ,The roya l na ve l , the po ints w i thin '
The roya l b i rth-
p lace of chiefs ,The p lacenta of the chief .
Puaa wa s a chief the son of Kahuoi
Kam alea was befo-re Piliwale,
Kam a iki wa s the son of Lena ,the son of
Lena .
Kahalolena , Kahalolena the descendant , 1 2 0
E ven Kalanim anuia .
Kailikapuam anuia wa s the k ing ( son of
the form er )The dog of a brown ha ir, striped ,
Wi th whi te cheeks , that is kapuThat was Kaunuiakanehoalani ,
Thi s wa s Ipuwa iaholani .The p a in fitt ing the breast and jo ins the
l i verIn the sm a l l intes t ine. the sm a l l intes t ineIn the m uscles open ing w ide the eyesTo draw as ide and loo sen ing the knot ,The chiefs a s sem bled together .
Kauakahikuanauakanu
The w i fe of Iw ikauikaua sta id [dwe l t ]
3 6 1
She l i ved and obta ined a l so Kaneikauaw i
lan i (her son ) ,Li ke the high surf break ing rough ly,It breaks . doub le [w i th doub le force ] ,It bends over , it is covered w i th froth
great ly [of chief 's ] ,The froth broken [in the breaking o f the
surf] and turned over and over intothe deep .
The lower p art o f the surf m eet w i th the
up per p art ;
L iloa Ka ikilani Pakaalana .
Hakan was the rega l offsp ring the highb ’
one,
The p lace above float ing upon the water,
Um i ,
The p roud one, he wa s the fi rst- bornTo Um i a l so belonged m i schievous
haught ines s ,Superb highnes s , h ighly ex a l ted ,
E x a lted was M akakauali i .
A high chief wa s Kam awaelualanim oku ,
The ca lm p lace between two w inds .
The ca lm streak of wa ter i s Hinakuluim ua ,
The ri se of a race of sp lend id chiefs ,The bud , the leaf was Ka lau ,
From him wa s Kua iwa the roya l garm ent
The kapus Kukohana and Kawaluna
R a i sed on high a flower , ra i sed up high as
one can see,
Bowed down w ith the weight of the kapus ;The hau tree kapu of M anauea ,
The li tt le b lack b i l l s [of the fight ing cocksof Mahi ]
R ush together , they fight on the top of
Hawa i i .
The clear whi tenes s , the fast red ,
The fight ing [peck ing] of cocks of the
roya l cock—p itBefore the chie f K ihanuilulum oku .
The pathway wa s opened by Lanakalau ,
The heart of the tree leap s forth cut bv
thela rge hea vy ad ze ;The stri k ing,
s tr i k ing [cl icking] of the
adze the tree l ies ia '
the water.
Iw ikauikaua the descendant
That [he ] is the pa l i po int o f the sm ooth‘
pa l i ,The steep pa l i is the road , ( i . e . ,
there is
no road ) .
Fernander Collection of Hawa iian Folk- lore.
The s trong ladder that sha l l not be broken ,
N o t by thi s chief sha l l [he] it be broken .
Kahu lu i is a conch she l l , the chief is a
fence around the i s land .
A high one , a high one is the chief Keake
a lan i indeed ,
Kanaloa is another high chief,So are Keawe and Kalanikauleleia iwi
Co l lected [un i ted ] o f one co lor a re ham s
of the chiefsThe
'
flesh (one co lored ham s m eet in roya lfat , ) un i tes in the chiefs rem nant ,
Kalaninuiiam am ao , Kalauinui ieaum oku,
Kekuiam am ao the seven - fo ld sacred
(kaPU )E ight t im es by the kapu, the kapu of the
chie fThe f i rs t - born chie f o f the thunder\'V hen the. s trong thunder sounds
,
The chief. the K ing Kauhilonohonua ,
The l ightn ing sm ote the Hinam ahuia ,
The sm ooth pebb les for rednes s in the cen
ter o f an ovenWhen the s tones are thrown open , the
steam , the strong heat ;
When the l i tt le stones are red hot from the
burn ing fi re,The burn ing s tones , the oven Stones on fi re,The sm a l l stones thrown out being red hot ,
Kalolapupukaohonokawa ilani ,
Kalanikekum a ieiwakam oku,
Kalanikupuapa ikalaninui ,They three were un i ted , un i ted at one
p lace ;The chiefs were un i ted at the roya l bak ing
o ven ,
A no inted w i th the fat , w i th the fat (wai )o f m en :
The chiefs un i ted were m i x ed together l i kep ia ground w i th water ;
Ground up m i xed ti l l ropy, m i xed t i l l ropy ;The chiefs m i x l i ke the long sea shel l
m akaloloaulani (w i th m any convolut ions ) ,
The she l l m akaliliko .
The shel l ca l led the likoliko so is the chief ;They had one appearance , that of chiefs ,Four, fi ve to one chief for them ,
The charge is be s t i l l , ‘twas dea th to m ake
The hea vens were awed, the i s land wa s
s i lent ,Hawa i i was under a kapu, he i s the chief
by acclam at ionA rigid kapu , it shoots up and spreads
abroad ex tens i ve lyThe fine roots run deep ,
it is e xam ined byLono .
My ye l low gra ss is M aheha .
The m an indeed b lackens the water, Ka
we lo him sel f .
The floater which causes Wa i lua to float ,Yea tru ly Wa i lua is a house,
A long house for Kawe lo ;A room set apart , (kapu) sacred as a p lace
for b irths ;A chief ha v ing the s ide fins o f a fi sh
Wi th sharp p rickles set upon the sca lesupon the ta i l ,
It is under kapu , the p it (m okilaula ) for
Kawe lo ,
A chi ld born indeed from the e ightCerta in b los som s [chiefs ] of roya l b i rth
,
unl i ke others ;
B lossom s renowned ca l led Kanikaw i .
A bove on the lea f ca l led Laum alahea .
The forb idden branch ca l led Ulum ehei
kona ;Ulum eheikona— e
Like a s trong Kona w ind is the interna llo ve,
It now stri kes v io lent ly w i thin the bo somE xci t ing l i ke co ld wa ter the crown of the
head ;
Li ke wa ter from the m ounta in— le
These (0 ke a loha ) are the burdens[loads ] perhaps that be long to l i ving [l i fe] ,
If borne away there w i l l be d i sap po intm ent
[Sham e ] ,Gratuitous ly gi v ing m uch so great w i l l the
rep roach be ;
G i v ing on throughout the day
That is the reward , your inheri t ing the
p a in ,
It is a p a in of your own m ak ing.
He who v i le ly s landers another, he is the .
wrong doer.
That which goes p roud ly and w icked lyforth indeed is the w ind,
Fornander Collect ion of Hawa i ian Folk - lore.
The row s o f s tars o f Kane ,
The s tars in the firm am ent ,
The s tars that have been fastened up ,
Fa st , fa s t , on the surface of the heaven o f
Kane ,
A nd the wander ing stars ,
The sacred stars of Kane ;
The m ov ing stars of Kane
Innum erab le are the stars
The large stars ,
The sm a l l stars ,The red stars of Kane , O infin i te Space !
The great m oon o f Kane,
The great sun o f Kane,
Mov ing,float ing,
S et m ov ing about in the great space of
Kane .
The great earth o f Kane ,
The ra in - encircled earth of Kane ,
The earth tha t Kane set in m ot ion .
Mov ing are the s tars , m ov ing is the m oon ,
Mo v ing is the grea t earth of Kane .
Prim ary Gods and Crea tions .
1 0
I S
Kane of the great n ight ,Ku and Lono of the great n ight ,Hi ka -
po- loa the k ing.
The sacred n ight that is set ap art ,
The po i sonous n ight ,The barren ,
deso late n ight,The cont inua l darknes s of m idn ight ,The n ight . the rev i ler .
O Kane, O Ku- ka -
pao ,
A nd great Lono dwe l l ing on the water,
lrought forth a re heaven [and ] earth,
Quickened , increa sed , m ov ing,
R a i sed up into Cont inentsKane , Lo rd of n ight , Lord the father,
Ku- ka~pao , in the hot hea vens ,
Great Lono w i th the fla shing eyes ,Lightn ing—l i ke l ights has the Lord ,
E s tab l i shed in truth. O K ane , m as ter
worker .
O na la lan i hoku a Kane
O na hoku' i ka nuu p aa .
1 5 . O na hoku i kak ia iaI p aa , i p aa i ka i l i lan i a KaneO na hoku i Kahakahakea .
O na hoku kapu a Kane .
O na hoku lewa a Kane
30 O ka Honna a Kane i hoolewaO lewa ka hoku , O lewa ka m a lam a ,
O lewa ka Honna nei a Kane
N a Akua M ua m e Koihonua .
O Kane. 0 Ku- ka—p ao ,
1 0 M e Lono nui noho 0 ka wa i
Loaa ka lan i , honna ,
Ho - eu kukupu,inana
Ku iluna 0 ka m oku .
Kane po Lan i , o Lan i m akua ,
1 5 O Kn 0 ka p ao i kikilani ,O Lono nui - m aka - oaka ,
Hu i la ,m alam alam a ,
loaa ka Lan i ,Iloo ia , i oia o Kane- kum u hana .
O k in i , 0 ka lau , 0 ka m ano 0 ka hokuO ka hoku nui ,
O ka hoku i k i ,O na hoku ula a Kane, he lewaO ka m ahina nui a Kane
O ka La nui a Kane .
1 hoolewa , a lewaI hoolewa ia i ka lewa nui a Kane
O ka Honna nui a Kane .
O ka Honna i kap akapaua a Kane
Kane- i - ka -
po- loa ,
Ku a m e Lono - i - ka -
po- loa ,
O Hi ka -
po- loa ke
’l i i .Ka po kapu i hoana e,
O a i - au ka po ,
O kekaha ka po anoano ,
O m au ku lu ka po—e leele ,
Ka po ke ha iam u.
2 0 .
Creat ionThe Lord crea tor of m ank ind '
S tart , work, bring forth the chief, Ku 2 0 .
honua‘
A nd Ola - ku- honna , the wom an ;
Dwel l ing together are they two ,
Dwe l l ing [is she] w i th .the husband , the
brother
The chief Ku- honna [was ] the husband ,
Ola—ku- honna the w i fe,Kum u- honna the husbandLa lo - honna the w i fe,
Honna - ula the husband ,
La lo - honna - ula the w i fe,The Lepo - ahu lu the husband ,
The La lo- lepo - ahu lu the w i fe,The In—honna the husband .
The La lo - iO - honna the w i fe,
Ku- he le- loa the husband ,
Ko lo—i - ke- ao the w i fe ,
Kum uhonua o f Kane the husband ,
La lo Kum uhonua o f Kane the w i feHooulu the husband ,
Hoolaha the w i fe ex tendedThe kiohala flower ri ses in the ca lm
, 40 .
The Ilioha m i schief- m aker stands on
landHe has caught the chief Ku- honna ,
[A nd ] Pa lo - ha ina the w i fe ,
The sacred chiefs of Kane
Po lo—ha ina the w i fe ,
Uulia - wa le the husband ,
Laa t the w i fe ,
Laa - hee- wa le the husband ,
Laa—m ake the w i fe,
Laa - uli the husband,
Kanikau the w i fe ,
Kan i—kuo the husband ,
Noho - u the w i fe,
Noho - m ihi the husband ,
Hikiku the w i fe ,
Piliwale the husband ,
They becam e im pover i shed
Chants .
O ka Lan i—hookanaka .
Ho i , hana , loaa ke’Li i - ku- honna
O ke Ola—ku- honna , ka wahine ,
N onoho iho no laua ,
I hoi noho i ke kane ka ikunane
wahine,
Ka pua kiohala , ku i ka la i ,Ka Ilioha kupu ino ku iluna 0 ka m oku ,
Loaa na Li i ku- honua
O Po lo - ha ina , ka wahine—la - e
He m au a l i i kapu na Kane- e ,
O ke Ln - ku- honna , ke kane ,
O ke Ola - ku- honua , ka wahine ,
O Kurri a—honna , ke kane ,
O La lo - honua ,ka wahine ,
O Honna—ula , ke kaneO La lo - honna - ula , ka wahineO ka Lepo - ahu lu, ke kaneO ka La lo - lepo - ahu lu
,ka wahine
O ka Iu - honna , ke kane .
O ka La lo - iu - honna , ka wahine ,
O Ku—he le—loa , ke kane ,
O Ko lo—i - ke- ao ,ka wahine ,
O Kum uhonua a Kane, kane,O La lo - Kum uhonua a Kane , ka
O Hooulu,ke kane,
O Hoolaha . ka wahine laha la
O Po lo - ha ina , ka wahineO U lla - wa le , ke kaneO La a 1 , ka wahineO Laa—hee- wa le, ke kane.
O Laa - m ake , ka wahine ,
O Laa - uli , ke kane ,
O Kan i kan , ka wahineO Kan i - kuo , ke kane.
O Noho- u , ka wahine ,
O Noho - m ihi ke kane.
O Hukiku, ka wahine
O P iliwale ke kane- la - e ,
P i l i wa le laua - la - e.
I O .
E di tor
The Fall of Kum uhonua and Hi s Wife
O Kane—Laa - uli, uli , uli ,
Dead by the feast , fea st , feas t ,
Dead by the oath,by the law , law ,
law ,
Truly,thus indeed dead , dead , dead
O van i sh the stars ! 5
O van i sh the l ight !In com pany\Vi th the m oon ,
m oon ,m oon ,
A nd cursed be m y hand ,
Cut off be m y course ! 1 0 .
O Kane - Laa - uli , uli , uli ,
O Kane- Laa - hu l i , hu l i , hul i ,O Kane- Laa - m ake, m ake, m ake,Dead are you, you, you ,
By Kane thy god , god, god ,
Dead by the law , law , law ,
Tru ly, thus indeed dead , dead , dead ,
O Kane- Laa - uli , uli , uli ,
O Kane disbe l iev ing the gods , gods , gods ,O Kane [returned ] to the m uddy waters .
The Flood .
Here is the food , O God ,
O Kahuli , O Kahe la,
O the wom an s leep ing face
0 Moe o f Hanuna ,
O M ilikaa , 5
upwards ,
O the Lepo - ahu lu,
O Pahu K in i , O Pahu Lau,
O Ku lana o f Pahu,
O Ola the large fruit ,O Kapap a i of Laka ,
O M anuu the m i schievous ,O the great supporter, awakenA wake !
world
O Kane Laa - uli - uli - uli ,
I m ake i aha ina ina—ina ,
I m ake ,i hoohiki i kanawa i - wa i - wa i ,
O ia nae no ke m ake, m ake- m ake !
O hele ka hoku,
O he le ka m a lam a,
Ka kaka i pu ae no
M e ka m ahina - hina - hinalaa kuu l im a la
Kaap ahu kuu hele e !
K a i - a - kahinali i .’
E i ka a i , e ka A kua ,E Kahuli , E Kahe la ,
ka wahine moe iluna ke alo
O Moe a Hanuna
O M ilikaa .
’The ba lance of thi s m ele I have not been able to ob ta in. It is sa id to go on to the t im e of Keaniniulaokalani .
E Kane- Laa - uli , uli , uli ,
E Kane- Laa - hu l i,hu l i
,hu l i
E Kane- Laa - m ake, m ake, m ake,O m ake oe, oe, oe,
Ia Kane kou akua , kua ,kua ,
I m ake ,kanawa i , wa i , wa i ,
O ia nae no ke m ake, m ake, m ake,0 Kane- Laa—uli , uli , uli ,
O Kane aa ia ,ia
,ia ,
O Kane i ka wai lepo, lepo
ka Lepo - ahulu,
Pahu K in i , 0 Pa lm Lau,
Ku lana a Pahu,
Ola ka Hua nui ,
Kapapa i a Laka ,
M anuu ke E u ,
ka paepae nu i ala i ka mokuA la !
Fallen i s the Chief. Haui ka Lan i .A Prophecy o f the O verthrow o f the K ingdom He wanana no ka m ake ana 0 na a ina ia
by Kam eham eha .Kam eham eha .
Dv Ix EA ULUM OKU N A Ix E A ULUM ox U
CAN TO I PA UKU I
Fa l len i s the chief, overthrown i s the who le Haui ka lan i , 1 ka m au l i 2 an3 honna ,
k ingdom ,He m au l i hau“ lan i , m a lo lo 5 anhee
Gasp ing in death,deserted , forsaken in He 1 1 1 3 10 10 anhee hulim oku“ ke ia ;
fl ight , He ana‘ hanu i keia no ke anhee la !
A n un i versa l overthrow is thi s ;A hard p ant ing thi s for the speedy fl ightNum ber les s the cases , for the fight is 5 . He m anom ano no ke auhee hu l i m oku,
everywhere . Ke ha i m a i nei ka pog i ka hee ,
The n ights declare the s laughter . Ua ka lo ila ila kuu po
1 1auhee
There wa s ex tended m y n ight of death Kuu po m aoli fi‘2m ako le ,
ka ala ,
My rea l n ight , dark , see ing nothing,Hina wa le 1 3 i ke ala kap ap a , ke one ;
Fa l l ing in the smooth road , on the sand .
[Thi s noted p rophecy of Keaulum oku 0 1 1 the r i se O f Kam eham eha and his overthrow of Keoua ,is here pub
lished in fu l l in trans lated form for the firs t t im e. Up to canto XI I , the trans la t ion and its cop ious notes is the workof Judge Andrew s . A l l rev is ions have been m ade w ith ca re to do j us t ice to the work of so p rofound an Hawa i ianscho la r, yet w ith re luctance, from the ap p arent p resum p t ion. J udge S . B . Dole exp res sed him s el f s im i larly in his
gi v ing publ icity for the fi rs t t im e to the trans la t ion Of cantos I to IX ( inclus i ve) of thi s chant in the Is lander, in
1 875 . Three other cantos (X , X I and XII ) were referred to a t tha t t im e but were held for rev is ion and on ly now
sees p rint . S ince then three add it iona l cantos (XI I I , XIV and XV ) a re found in the vers ion of“Hau i ka Lan i” pub
lished in K ing Kalakaua’
s“Mele A im oku
”co l lect ion of 1 886
,and a re em bod ied here for com p let ion , trans lated by the
ed itor of tlies e M em o i rs,w i th the a id of J . P . Kuluwa im aka , a fam ed chanter. The notes of the larger p ort ion p art ie
ularly refer to the Hawa i ian vers ion , and , a s form ula ted by Judge Andrew s,w i l l be found to throw m uch l ight on
ancient thought and usage , a s a l so interp retat ions of m any obsolete term s .
—E DITOR . ]‘The first canto dep icts as a l ready pa s t , the s tate of the di s trict and the peop le of Kau ,
on Hawa i i , though the
op en ing l ines refer to all the d i str icts .
Hau i ka lan i , fa l len i s the chief ; tha t is , Keoua , chief of Kan . Thi s p rophecy was uttered e ight yea rs beforeKeoua wa s conquered. Haui is the ancient and p oet ica l word for haule.
2Ka m au l i , the weaknes s , the overthrow ,
is the ancient p ronuncia t ion of m au le, and is here in ap pos it ion w i th
”A n, a kingdom , a region ; honua here m erely strengthens an ; the m ean ing of the l ine i s : fa l len i s the chief
overthrown i s the whole k ingdom .
‘Hau lan i , hau to breathe hard from fright or fat igue, l an i an intens i ve , a gr ievous overthrow .
oM alolo, a fl ight a s of a conquered foe, a rout , the
“
s tate of a country where the p eop le are all cut off , intens ifiedby anhee, a fl ight ; that is , a gr ievous overthrow [of those ] forsaken in fl ight .
°Hulim oku, through the i s lands . The exp ression m ay m ean all the i s lands or only the i s land of Hawa i i . The
poet was l i v ing at Nap oopoo in Kona when com p os ing thi s m ele .
He ana hann i , aua , a p ant ing as from severe exert ion, s trengthened by hanu i , a hard brea thing s truggle, noke anhee , on account Of the fl ight .
“He m anom ano,num erous , very great , in all d irect ions , wa s the fl ight .
“Ke ha i m a i nei ka po , the n ight declares , tel ls ; that i s , the dream s , the com m on ta lk , the p ries ts converse
about these overturm ngs .
“’
Ua ka ila ila , the language of Kam eham eha ; lea often s ignifies to da sh,
to s trike aga inst ; here the poet speaksin the nam e o f Kam eham eha .
“lx uu p o , m y n ight of dea th or s laughter ; m ean ing, there, a t that t im e sp read out [extended ] m y n ight of
defea t. 1 . e in the n ight when I defea ted the enemy.
l"'Kuu po m ao l i
,m y rea l n ight , everything dark and doubtfu l ; m akole clim s ighted
!Hina wa le. i . e Keoua fel l in confus ion w ith his forces
( 368 )
Fallen is the Chief.
The k ingly power a long w i th the land 1 0 . K-e au m e ka honna ,
A re p as sed away, here they are w i th the Ua l i lo ,
1 5eia la ia ka lan i ,
chief Ua he le 1 7 k ino a l i i,ka hanohano ,
The persona l d ign i ty of chiefs the ir glory,is gone,
The m u lt i tude a l so w i th them in high O ke kin i hoi 1 8 i kahi k iek ie,
places , A ia hoi i kahi haahaa ' 1 9
There they are now in hum b le p laces ,They are shaken , they are scattered 1 5 Ua lu ia , na helelei , na hune, ua m ake ,
asunder, are dest i tute, dead ; Ua pepehi wa le ia kana wahine 2 1
Wanton ly s la in w i th their harm less wom en Ke ku la na k i i 2 2 elua i ka paupau m ake ,
There s tand two s igns of great s laughter ; Ka ha le m ake 2 3 ia lakou ,ka ha le ola ia ia
The house of death for them there , the nei :
house of sa fety for him here, Ka lanakila 2 4 ia ia nei,ke anhee ia lakou
There i s trium ph for him here, there is
destruct ion for them there,
The p eop le o f tha t land are conquered ,2 0 . Ua hee kela a ina 2 5 he a l i i m ake,
the i r chief is dead , He m a lam a a ina i o Hoku 2 6
Hoku ha s the care of the land , Ua om -ea2 7 ia ke kuahiwi
The m ounta in top s are bare of verdure,
Ku kam aehu2 8 owela2 9
uluwela ka lan iBurnt by the hot whi r lw inds of heaven Ua kam ae ,
3 0 ke ku nei ka m aea lan i ,they s tand ;
\N i thering has struck them , the po l lutedscent r i ses to heaven ;
The po l luted scent o f n ight contends w ith 2 5 Hakoko3 1 m aca ka po hahana koehana ke
the great heat of day,
He au, the kingdom , roya l authority ; honna ,
land, soi l .
Ua l i lo, is trans ferred to another, p a s sed away.
E ia la ia ka lan i , here it is [the kingdom ] belongs to the chief, Kam eham eha .
Ua hele , synonym ous w i th l i lo in the l ine above ; tha t is , all is los t. Keoua and his peop leO ke kino hoi . those in high p laces about the chiefs .
Kahi haahaa , in low p laces , conquered , poor.
Ua lu ia , lu, to shake out , to throw away as us eles s ; a graphic descrip t ion of a conquered p eop le.
2 'Kana wahine s ingula r for p lura l .
2 2Ke ku la na ki i e lua , l i tera l ly, there s tand these two im ages ; lm s ign ifies not on ly an im age but a S ign , a rep
resentat i on ;'
leu, to Show , to s tand , to ap p ea r ; p aupau , m ake a great s laughter. The m ean ing of the p oet , is , there
ex i s t two ev idences of grea t s laughter.
QaKa ha le m ake , etc. , the i r m i serable cond i t ion a s conquered , ca l led ha le m ake house of death for them ,
i . e,
R eoua s p arty, that 1 8 one S lgll or ev i dence ; the other is, ka ha le Ola ia ia nei . the house of sa fety for him here ;
that the S i de of Kam eham eha where the poet a p p ea rs to be , there is s a fety and qu ietnes s , in Op pos it ion to theother S ide ; both im p ly that there had been a grea t s laughter
2‘Ka lanak ila , the trium ph for him here, i . e. , Kam eham eha ; and auhee ,
fl ight , s laughter for them ,i . e. , Keoua
m a . Thi s l ine exp res ses the sam e idea a s the p reced ing.
_“Ke la a ina , i . e. , Kau . He a l i i m ake , conquered , subj ugated , pol it ica l ly. Keoua wa s s la in ten years a fter at
Kawa ihae.
He m a lam a a ina . Hoku ha s now the care of the l and a s head m an or konohik i . Hoku was the nam e of thefi fteenth day of the m onth and cons idered an un fortuna te day, in which no one would begin busm es s . It was to
to the Hawa i ians what the dies nefas tus wa s to the R om ans . This w i l l account for the fol low ing dreary ap p ea ranceof the country upon whi ch the p oet now enters .
2 7Om ea , bare , des t itute of verdure, a l so l ike m alolo,
no peop le.
Kam aehu, burnt red or brown , l itera l ly, the ch i ld of rednes s , the dry top s of the m ounta ins as blown upon
by w inds whir lw inds and storm s ; so the m ounta in s stand .
2 9Owela , a hot sun in a dry p lace ; uluwela , used to intens i fy awela .
Kam ae , w i thered ; ku. to r i se, to floa t Off as m ia sm a ; m aca , a bad odor, unp lea sant sm el l ; lan i , towa rdsheaven ; or p erhap s lan i is to be taken here for an intens ive , i . e . , a very bad sm e l l . Thi s m ust be from the deadbod ies of the fa l len , as there could be no vegetable nna s m a on the m ounta ins blown -
over by the wm ds .
Hakoko , to s truggle, to w res t le w ith. Thi s is a bold figure, the s tench of dead bod ies a t n ight contendingw ith the heat of the sun by day, which sha l l be the m ost troublesom e.
370 Fornander Collection of Hawa i ian Folk—lore.
The s trong scent r i ses on high, the m oun Ua m aea3 2 lan i , we la ke kuahiw i ,
'
ta in top s are hot ; Ua kaiopua3 3 ka iawe3 4 na m auna ,
The m ounta ins a re covered w i th po intedclouds and stormy w inds .
The sp i rit o f the land i s fled ;The sou l of the i s land is flown upwa rd .
The pebb les of Pa l i la ha ve appeared ,
The glory of the land is thrown into a
p lace o f death Kau is dead !
Kau is s la in by these conquering forces .
The sou l s o f the land app roach, weak andstaggering,
E ven the en larged ghosts of the land .
The en larged ghos ts of the three [lands ]of Kau, o f Puna , of Hi lo .
N o t lately did they flee, long ago they fledconquered by the chief,
Then was fin i shed the o ffering of the
sacrifice by Ku.
The sou ls of the s laughtered are crowded
together they are dead ;
They ha ve flown to the p it, there, where
there is no rep entance.
Maca , to be strong scented, to caus e a s tench ; see above ; lan i , exces s i ve, very l ike the m ounta ins of God,
i . e.,very high, wela m om o loa .
”Ua ka iop ua , ka i to lead a long, opua , stand ing clouds , that is , clouds that ap p ear to s tand erect.
Ka iawe, to lead S tra ight forwa rd ; the m ean ing is , that vert ica l s tand ing clouds were dr iven over the m oun
ta ins , they were conducted on bear ing showers , s torm s , etc.
"Ua le le ka hoaka ; hooka. s ign ifies the sp ir it , the s oul ; here it m eans figura t i vely, the va luable p art , the glory ;
the glory Of the land is fled .
a"Ka nhane, the s oul ; thi s is genera l ly ap p l ied to the energi z ing p rincip le of m en in d is t inct ion from an im a l s
The sou l of the i s land, here it _is going upward— the idea i s p ara l le l w ith the p reced ing lirie.
3 ’Ua ikea ,
for ikeia ; i l i i l i , sm a l l p ebbles that have been washed by wa ter. Thi s l ine is som ewha t obscurePa l i la was a m an who lived
_in ancient t im es , when he d ied,
he was buried am ong the p ebbles , or far downin the earth. What was fa r down in the earth has been brought to l ight . So great is this overthrow . The who lel ine m ight be thrown into a p arenthes i s .
a"Ua hoolei , i . e. , the beauty, excel lency, and unders tood ; is thrown into a p lace of death, i . e.
, those noblequa l it ies are gone ; Kau m ake la , Kau is there dead !“M ake Kau, Kaii is subdued by those p ersons , i . e. ,
the so ldiers of Kam eham eha .
K'
e-
newa m a i nei ; newa, to s tagger, to m ove reel ing through weaknes s ; the soul s ap p roach the land, weakand s taggering.
“Ka uhane kino wa i lua is the v is ib le ghos t of a p erson sup posed to be seen whi le the p ers on wa s s t i l l l i v ing
The kino wa i lua a s a ghos t wa s sup posed to be m uch larger than the body of the livm g p erson.
“‘Ke kino wa i lua , Of the three, i . e .
, of the three d istricts or kingdom s, that is , Kau, Puna and Hi lo
“
E oe ka la , a p oetic contract ion of aole ka la , not lately, long ago ; m ean ing, not la tely did he flee, i . e Keana,
but in the t im e pa st he fled ; luah‘
a , overcom e, conquered .
“Ua noa i ka ha i ia , the sacrifice was com p leted by being O ffered by Ku , one of the nam es of Kam eham eha
The who le nam e was'
Kunuiakea . It was a cus tom of Kam eham eha , perhap s other Chiefta ins , to off er a sacri fice tothe gods on ga in ing a v ictory. The inference from the poet
’
s language is that Keoua had been conquered before.
Ua laum ilo,laum ilo s ign ifies ( 1 ) to rub in one
’
s hands t i l l ground fine ; ( 2 ) to col lect together a s p ri sonersfor s laughter. The soul s of the cap t i ves are col lected together ; ua m ake ; that is , the soul s of those s la in in a for
m er war.
“Ua le le , etc. , lua p a
’
u, a p it or p lace where dead bod ies were thrown when s la in . A fterwards they were taken
up and off ered to the god of the conqueror. Lua p a’
u wa s a l s o a p it outs ide of the luak ini or tem p le.
A ia i ka lua m ihi Ole, lua m ihi Ole is synonym ous w ith lua p a ’u , there they are where there is no rep entance.
Ua le le ka hoaka 3 5 0 ka a ina ,Ka uhane3 6 0 ka m oku
'
eia iluna ,
Ua i kea 3 7 na i l i i l i a Pa l i la 3 8
Ua hoolei 3 9 ia i kahi m ake, —Kau m ake laMake40 Kau e lakou nei
,
Ke newa-
m ai nei“1 ka uhane,
Ka nhane kinowailua4 2 0 ka a ina ,
Ke kinowailua 0 na ko lu4 3 o Kau, o Puna ,O Hi lo .
E oe ka la“ i hee a i,he luahi kahiko,
na ka
lan i ,Ua noa i ka ha i ia e Ku
Ua laum ilo ia na nhane,ua m ake,
Ua lele i ka lua p au4 7 a ia i ka lua m ihiole .
48
Hat t'a i iasn F01h—lore.3 72 Fornander Collect ionThe l ight of day is pa s sed to the p arent 55 . Li lo ke ao ia Kalanim akua m a ;
chief and his peop le ; Noho hookahi 1 7 m akua i luna 0 ka m oku ;One on ly p arent now ru les over the i s land Kau i ka puaneane 1 8 Ola ke a l i iLet the chief l i ve to ex trem e old age ; Ola ka lan i i kona ha i l i m ake,Let the chief l i ve t i l l his sp i r i t ( l ies :Ti l l the s igns of his dea th sha l l p a s s from I ka ha i l i m ake 0 kona a ina ,
the land ;Ti l l the s ign o f dea th sha l l p a s s from his 60 I ka ha i l i” m ake 0 kona m oku 0 Hi lo ;
d i str ict of Hi lo .
He ano m ake2 1 0 Hi lo — Wa iakea ;Hi lo is in a s ta te o f dy ing even Wa ia Lum ia 2 2 Hi lo i kau lu 0 ka m ake,
kea ; Le le2 3 m ake Hi lo , hi lo ka m ake ana o Hi lo ,
Hi lo is thrown down the p recip ice of death ; Make Hilop aliku,
2 4 ke uwe m a i o Hi lo nei
l- Iilo has a deathly fl ight Hi lo in dy ing,m ake,
is tw i s ted a s a rope ;
The m ounta in p art of I—Iilo is dead , thi sp art wa i l s for death ;
E ven now dead Hi lo is rea l ly dead ,65 A ia i i i ake- a
‘
3 5- i i i ak-e loa Hi lo ,
na lo i kahas d i sappeared in thick darknes s
C A N TO III
The d i v i s ions o f Hawa i i are lOS t , gone
to the chief.
Sm a l l now indeed i s Hawa i i , grasped inthe ho l low of the hand ;
He is ho ld ing it fa s t , fluttering in his
pOlio ia .
PAUR U III
Make na moku 1 ia ka lan i ,Uuku2 wa le no Hawa i i i lom ia i ka poho
0 ka l im a ,
Kap aun ana i ka akau ;E ike* oe auanei i ke A kam ahaoa ina ,
r ight hand .
Thou sha l t soon s ee the shadow of one
sei z ing land,L i lo, the l ight of day is gone to the father chiefNoho hookahi , one pa rent , i . e . , Kam eham eha
,over all Hawa i i .
Kau i ka p uaneane , pnunca ne i s here p ut for very long l i fe . A s the saying : Let the king l i ve forever.
Note the figura t i ve descr ip t ion of those lands ended at l . 54 . The poet now sp eaks of Kam eham eha and the sub
jection o f Hi lo.
Ola , etc. , let the chie f l i ve ; e ha i l i m ake , a s ign or sym p tom of his dea th ,synonym ous w i th the p reced ingverse— a p rayer of the poet for the long l i fe of Kam eham eha .
2OI ka ha i l i , etc. , these l ines exp res s the bles s ings o f the p oet up on the conqueror.
'He ano m ake ,Hi lo is under sentence of death, i . e . , a l ready as dead. Wa iakea is the rep resenta t i ve p lace
o f Hi lo.
"Lum ia for lunn i a ,
to be p res sed together, to be thrown down or into confus ion .
Lele , etc Hi lo m eans to tw i s t a s a rope or s tring.
"Hi lo pa l iku , the north or la rgest p art Of Hi lo is cut up w ith pa l i s or rav ines ; she cries or wa i l s in death.
Hi lo p a l iku wa s the north p a rt ; Hi lo nei . where the poe t or the conqueror was , 1 . e . , the south p art wa i l s a l so .
A ia m ake a , the a is em pha t ic. even now dead ; i ka pol i O ia , in a d i s tant p lace O f suffering, a p lace of darknes s .
’
N a m oku the s i x d i v i s ions or d i s tr icts . the dead d i v i s ions of the i s land gone to the chief ' l i lo understood.
they have becom e the p rop erty of the chief, i . e Kam eham eha . In thi s p lace, as in m any others the word m akedoes not m ean dead abso lute , but bereft of p ower, po l i t ica l l i fe.
2Uuku , etc.
, Hawa i i is of sm a l l consequence ; lom ia for lom iia , gra sp ed or com p ressed in the hand of Kam ebam eha .
aKap auu , to ho ld fi rm ly a s one ho lds a s l ip p ery fish ; akau , l im a unders tood ,
r ight hand .
‘E ike , etc. , thou sha l t soon s ee , the p oet addres ses the enem ies of Kam eham eha ; the s ingula r for the p lura l ,
Ye sha l l .“A kam ahaoa ina , an ep ithet o-f Kam eham eha ; the l i tera l m eaning is . ye sha l l see the shadow of one se i z ing land .
Fallen is the Chief 373
The son of Ix upuap a , Kalanikupuap a ika
lan i ,The chi ld who did the work of a chief
s truggl ing he ga ined the i s landlle m arched bo ld ly w i thin the l ines , Papa
enter-ed where there was a lefthanded fight ;
He reigned in the land as w i th a s trong
arm ,
E ven the Chief A neheaulawea ina ,
75 The right hand of the sweeper o f the land . 75 Ka l im a akau1 3 o A lap auilam oku'
There are the doub le tusks o f Hinam oe ; Ila ila ka oikep a“ lua o Hinam oe ,
1 5
Where he dwe l t , there death lay ; O kahi ia , 0 ka m ake i wa iho a i ,
His go ing forth was fi rm w ithout weak O ka he le a inewanewa 1 7 ole ia '
ness . La lau ka lan i 1 8 la , m oa
The chie f takes ho ld , the work is done.
He bends his back . they are thrown intoa p lace o f fi l th
They thrust each other on all s ides , w i thbroken bones they chase each other ;
they groan w i thinThe strength of the i s land is broken
, the
bones of the land creak ;Broken, they creak l i ke a fa l l ing p recip ice .
The enem y wheezes , he doub les up w ithpa in , the air is hot around him :
“I ke kam a , even the chi ld of Kupuapa ; a contract ion of Kalan ikupuapa ikalani , i . e . , the fa ther of Kam eham eha ; another nam e wa s Keoua , the younger brother , ka ika ina of Kalaniopuu.
TI ke keik i , to the chi ld ; hana a ka lan i , according to the chief, i. e. , do ing the work , m anaging the bus iness
of a chi ld ; i kahukoko, thi s is connected w ith i ke ke ik i , the chi ld , the struggler for the i s land .
8 I ke ka ina , by the m a rching or s tep p ing of a sold ier, w i th bo ldness and resolut ion , over the kapu ground ;the luahine, nam e of a rop e fixed a round a p lace W i thin which wa s the wres tl ing ground. It was kapu to break oversuch p laces , but Kam eham eha fearles s ly di d so .
“
Kom o Pap a , i . e,
Kam eham eha , kui , etc Pap a en tered and fought left—handed ly. The old p eop le say that
all Kam eham eha'
s m i l i tary tact ics were new to his adversaries , they did not unders tand his m aneuvers . In thi s heresem bled the Grea t Napo leon .
Ke kipu, to restra in , to draw up a s one re ins up a horse ; the land ; the p eop le of the land .
“Ka l im a a iwa iwa , a s trong enough arm .
0 ka lan i , even the Chief A neheaulawea ina , i . e. , Kam eham eha .
Ka l im a akau , the right hand of A lap auilam oku , the sweep er of the i s land , Kam eham eha .
Ila ila ka oikep a , there, w i th him a re double tasks ; oikepa , the tusk , esp ecia l ly of a large hogHinam oe , an ancient chief fam ed for his strength and for his da shing way am ong his enem ies ; so is Ka
m ehameha .
"’O kahi ia , where wa s Hinam oe, there death lay .
A inewanewaole , see newanewa w ith ole, w ithout fa l tering. i . e . , Hinam oe.
La lau ke lan i , Kam eham eha lays hold ; m on, l i tera l ly, it is cooked , it is done, finished. Caesa r is rep re
sented a s saying a fter a conques t , ven i , v id i , v ici ," I cam e , I saw , I conquered ; but the Hawa i ian poet says of
Kam eham eha , the chief lays ho ld , m on, they [the enemy] are cooked , subdued .
l"Op aha kua , opu/m , to cas t or throw away, here to throw over the back ; i olom ehani , a p lace of da rknes s . a
p lace of fllth.
0
20Hookui . to thrus t , to push ; ha iha i , broken , bones unders tood ; haha i , to cha se , p ursue ; m oloku ,m oloalo , be
hind and before”‘Haka iw i , the bones of the land are broken ; m anunu, to creak a s broken bones , the bones of the p la in creak." U ina , to crack , creaking, breaking.
ffi
Ua hano, he wheezes , etc. ; lee/eve, to be crooked , to double up ; kaka , to be hot as in a hot room , kiik ii , we la ;ka lani , the a ir, a tm osphere.
80
I ke kam aGa ke Kupu
— apa ,— Kalaniku
puapa i ka lan i ,I ke ke i k i 7 hana a ka lan i . i ka hakoko ae
m oku ,
I ke ka ina s 0 ka luahine komo Papa 9 kekui hem a ,
Ke k ipu 1 0 ka a ina ka l im a a iwa iwa ,
O ka lan i o A neheaulawea ina ,
”
Op aha‘“ kua i olom ehani
Hookui 2 0 a pun i , ha iha i haha i m oloku m o
loa loHaka iwi 2 1 0 ka a ina ,
m anunu ka iwi 0 ka
honua
U ina m e he p a l i hiolo la
Ua hano ,
2 3na kekee , kaka ka lan i ,
3 74
1 00
wards , that is bow ing.
For-
rzandc-
r Collection of Hawa i ian Fol/e—lore.
S ideways in the a ir it fa l l s i rregu larly, it 85 .
m oves uneven ly .
The k ingdom ha s becom e the toe- na i l ofthe i s land .
The chin there it is above, the top of the
head , there it is be low ,
Sw inging back and forth.
Hawa i i is a sw ing,it is l i ke a rope that
draws the sw ing ;By the p endu lum swung by thee, O chief, 9 0 .
by thi s chief is the o verthrow .
He looked thi s way and that in fear in the
j ungle\t i le the s laughter raged ,
not sp aring any
They rushed a s a rushing stream ,
Like the smok ing o ven of the vo lcanoWhen the ri s ing steam a scends to heaven ; 9 5
A s the constant restlessnes s of the highsurf
When the soft cora l and the hard are
thrown together on the beach ;So is thrown together the refus e of the
i s land .
CAN TO IVThe who le land be longs to the chiefThe chief ho lds the in land and the ocean ; I OO
Kaka ka lewa 2 4 hau le , le le wa lawa la ,
Ke aup io 2 5 ka m anea-
2 60 ka moku ;
Ka auae2 7
a ia iluna , 0 ke poo ,a ia i la lo
Hoolewalewa ia ,
2 8
Ka koa l i 2 9 Hawa i i m e he kau la ka p inaola .
I ke ka iewe30e ka lan i , na ka lani nei au
hee,
Ua m aka io 3 1 i ka nahele ;
Ke m akaw i 3 2 ka luku ana ,
'
Ua m io 8 3 aku la m ehe wa i la
M e he um u puhi3 4 1a na Pele,
Ke ku o ke’
hu3 5 i ka lan i ;Me he lum anawahine3 6 ka ikoo e a
Ku ka puna3 7 ke koa i uka ,
Ua l im ua opa la ka m oku
PA UKU IV
N o ka lan i 1 ka m oku , ka honua ,
'
Ka uka ,2 ka m oana no ka lan i ;
Kaha , to fa l l irregula rly ; wa lawa la ,i rregularly in m ovem ent ; kaha ,
the act ion of a kite , in its m ot ion downki te , so are the enem ies of Kam eham eha .
2 sKe aup io, aup uni , all round the country
neath all.2 ’Ka au
o
ae , there is the chin above ; 0 ke p oo a ia i la lo, the top of the head is be low . The p oet would say an
utter subvers ion of the k ingdom .
2 8Sw inging back '
and forth, uns table.
Ka koa l i , a sw ing such as chi ldren p lay on .
koa l i and ka p inao a re p os ses s ives , and s ign i fy thei r characters .
1
3 °I kc ka iewe , fol lowers or adherents to a chief, m ean ing, by thy adherents O chief, and by thi s chief is the
overt ll’OW .
s trengtl
0
Hawa i i is a sw ing, it is l ike a rope of a p inao.
swung ; koali , a sm a l l rop e used to work the sw ing backwards and forwards , p ract iced by m en and chi ldren .
Kaho lea lewa , the atm osphere fa l l s ; lele wa lawa la ,uncerta in , uneven over and over as a
Ka m anea, a toe - na i l , not a finger na i l , m ean ing, he, the enemy, is the toe—na i l of the i s land, i . e. , under
The p inao is a
Ka
3 '
Ua m aka io , to look thi s way as in fear in the jungle l ike w i ld catt le or other an im a l s , a p p l ied a l so to p eop lepursued by an enemy.
”Kc m akaw i , to m ake a great s laughter not s pa ring any.
Ua m io. to flow sw i ftly, a s wa ter through a cons tra ined p lace, ap p l ied to the fl ight of Kam eham eha’
s enemies .
Me he um u puhi , l ike the sm oking oven. or Pele , the volcano .
.Ke ku o ke ehu, l ike the ri s ing of the red di rt tow ards heaven in a whi rlw indM e he lum anawahua , the col ic, interna l di s tres s .
thrown p rom i scuous ly together.
opa la , worthles s , things for Kam eham eha .
“Ua l im ua , to co l lect m any things in one p lace.
Ka ikoo , the constant res t les snes s of the surf, another figurei enm g lum anawahua . E — a here the reci ter or chanter of the m e le ex tends hi s voi ce ad l i b i tum .
”Kn ka p una , the soft cora l such as is burnt into l im e is thrown together on the beach. So the enemy are
Op a la , these things , the p rop erty of chiefs have becom e
’N o ka lan i , belonging to the chief is the i s land and the land .
’Ka uka , wha t belongs to the up land and inland , and all that is in the ocean , i . e. , ful l and ent i re pos sess ion
by conques t .
Fornander Collection of Hawa i ian Folk—loreThey ea rly p eck each other as broods o f A i koke 1 9 no i na i0 0 hanam oa ,
fow l s ;They early p eck each other back and forth. Ke k i ko koke , ke k i ko aku ,
ke k iko m a i
“ fondei
' fully they act ! how sham eful ly Nan i wa le lakou2 0 e hoohohoka m a i nei
they beha ve !Sham e is the i r p lea sure how great the ir
“
d i sap po intm ent lA las for them : they are great ly dis
appo inted .
Much les s sham e to the crown had he fled
to Ka i lua in KonaThere wou ld be_a less sham e in that ,
but thi s sham e exceeds the others ;
They exceed in badnes s , deafnes s ar i sesw i th one accord .
There was ent i re stubbornnes s , w indy Ka ti
was dea f at Keaa
Treacherous is Puna at Leleap iki as seen
at N a i i awale .
Hi lo is m ak ing m i schief a t the sand of
Ka la lan .
She is rendered powerless , I—Iilop aliku is
bound w i th hands behindShe s tands a sham ed ,
she wanders a vagabond in the m ounta ins ;
In the up lands of Laa ,ii i Paoole . 1 30 . I ka uka O Laa-
3 2 i PaooleUnsett led ,
the peop le on ly stay, l iab le to be A o le kohukohu3 3 ka m oe wa le ko ka a inadr i ven o ff m akee wa le ,
— e
A i koke no , they quickly ea t , that i s , p eck each other a s a brood of chickens ; Keawem auhili at Hi lo quarreled W i th Keoua at Kau, p eeked each other .
"“Nan i wa le lakou. tha t is H i lo peop le and Kau p eop le , wonderful how sham eful ly they behave , how disap
2 1
Lea ka hoka . the i r d i s ap po intm ent . sham e wa s the i r p lea sure for the greatnes s of the ahuawa , d i sap p o intm ent, sham e , gr i ef.
2 2A loha ino . a phra s e O f grea t contem p t ; a l so of great a ffection , accord ing a s it is spoken ; grea t contem p t for
the i r p resent d i sap po intm ent .
E hap a ka hoka . m uch les s sham e to the crown . i f he Keaw em auhili had fled to Ka i lua .
‘E ia 1 1 3 hokahoka “1 0 , here is the great sham e , another ground Of sham e ; alaela ala ila , these at that trans
act ion ; he kela . to exceed. to be m ore, to excel . thi s exceeds all other deeds of sham e ,
r'He a iwaiwa nei , he an,dum b , act ing l ike deaf p ersons w ith one m ind , Keawem auhili and Keoua . Language
of the p oet .
“
A ia ke aa . there wa s nothing but dea fnes s , s tubbornnes s , w indy Ka ii was deaf a t Keaa , a p lace in Kaii
A p ik i Puna . fa l se wa s Puna . deceit fu l ; Leleap ik i , nam e of a land in ’
Puna ; ke nana la , if one looks at N a
h awa l e ( nam e of a p lace in Puna ) .
8La lau wa le ana Hi lo one , s andy Hi lo is m i schievous . Hi lo a t Wa iakea was ca l led Hi lo one for the fla t sur
face and m uch sand ; i Ka la lan, a p lace north O f Wa iakea .
29Ua Ok i i op eana Hi lo, the chief and p eop le are des troved,
rendered p owerles s by hav ing the ir hands t ied bchind the i r back ; O p ea , nam e of a sm a l l land in H i lo .
noHilo p a l iku, north p a rt of Hi lo ; Hi lo p a l i , thus all pa rts of Hi lo were l ike a p erson w i th hands bound beh ind his back .
“'Ku wa le Hi lo ( a l i i ) s tands asham ed . in sham e Kneo
.
goes as a p oor m an to the m ounta ins ; Kueo ap p l iesto one who ha s had p rop erty, but ha s been st rip p ed of everything and goes about in poverty.
'
I ka uka O Laa , on the up p er s ide of Laa , nam e of a land in Puna . on the road to the vo lcano from Hi lo ;i Paoole , nam e O f a land in Laa . To these lands the p eop le of Hi lo had fled when conquered.
Ao le kohukohu, not certa in , not fixed ; ka m oe wa le, the p eop le of the land s im p ly l i ve , stay ; ni akau wa le,
liablc to be dr iven O ff at any t im e.
Lea ka l ioka 2 1 i ka nui O ke ahuawa ;
A loha i 1 1 0 “ lakou e l i oka m a i nei ;
E hap a ka hOka2 3 i kalei e l i a la i Kona , i
Ka i lua laE ia ka hokahoka 2 4 iho alaela ,
he ke la ke iano ka hoka
He a iwa iwa nei2 5 he aa p i i lokahi ,
A ia ke aa wa le la no , aa Kau,m akan i i
Keaa ,
A p iki Puna 2 7 i Leleap iki ke nana la i N a
nawale,
La lau wa le ana O Hi lo one2 8 i Ka la lan,
Ua Ok i i op eana ,
2 9opea iho la Hilopaliku
Ku wa le3 1 ana i ka hoka ,kueo wa le ana i
ka m auna ,
Fallen is the ChiefThe i r bod ies carr ied O ff
,the land is use
les s ;Cut up in p a tches , the peop le l i ve by
sufferance .
CAN TO V
Thi s has grown into an i s land sacrifice bythe chief.
O M alelekuala , O Pokika ina , O Kahuaole, 1 3 5
O Naka ,
O Kakae son of Kahekili , the O ff er ingp rayer is now m ade
The sacrifice is p rocla im ed a loud to the
one father ;
The fresh honors O f his k ingdomA re drawn a long before him a s a dead
body s la in in batt le ;They are dragged hither, the d i stricts a re 1 40
drawn w i th ropes .
Who is thi s p erson O chief , now to be
O ffered in sacr ifice ?Let the m u l t itude shout a loud . We, we
two here,m en O f Kukapalani ,
From abo ve is them an to be sacrificed .
What sacrifice is thi s ? A sacrifice O f the
Is land .
The chief has a roya l robe, the swe l l ing 1 45bud of a chief is his ch i ld .
The p rayer by n ight and by day belongsto the p r iest declar ing ancient t im es .
3 77
Kai na k ino,
“ ka a ina lapa wa le,Ka hoom oku hoom oku3 5 wa le iho no
PA UKU V
He ulu alanamoku 1 keia e ka lan i ,E M alelekuala , e Pokika ina , e Kahuaole, e
Naka ;2E Kakae ,
3a Kahekili ke kan i m ai nei ka
a lana ,
Ke Oho4 alana m akuakahi ,
Ka hu lu kupu5 o kona au.
Ke kokoia 6 m a i nei m e he heana la '
Ke kauo ia m a i nei ,7 ke ko loa m a i nei ka
m oku,
Owa i la ke kanaka ,
8e ka lan i , e a lana m a i
nei ?
O hooleia ae,9o m aua O m aua nei o Kuka
p a lan i ,N O luna ke kanaka 1 0 e a lana m a i nei ,
He a lana aha la keia ? He a lana m oku.
He hulu a l i i 1 1 kO ke a l i i , he l i ko a l i i kam a
ke
Ka ha ipo m e ka ha iao ,
1 2 ko ke kahuna haikupna ;
Ka ina kino , i,e . , ka ina kino, ka i to carry off , to se i ze, leaina bodi ly. Hi lo is ful l of ridges (Olap a’s ) ren
dered us eles s for cu l t i vat ion .
85Ka hoom oku, the p eop le of Hi lo , Puna and Kau hav ing los t the ir lands now stay on lands not the ir own .
Hooni oku. to p lace a p erson over a m oku. d i s trict of .country.
‘He ulu alanam oku. ulu to grow l ike a tree ,alanam oku, a sacrifice for a di strict . Keia , these lands have all
grown up into a sacri fice by the chief, i . e . Kam eham eha .
2E Ma lele kua la ,
Pok ika ina ,Kahuaole,
Naka nam es of ancient chiefs to whom Kam eham eha is l ikenedE Kakae, the son of Kahekili , nam es s t i l l ap p l ied to Kam eham eha ; ke kan i m a i nei ka a lana , to s ing, to p ray,i . e . , the offer ing.
‘Ke oho, p rocla im a loud , a s m any vo ices in p ra ise p rocla im the sacr ifice to the one father,
(See 1 .6Ka hulu kupu, the new feathers , new ha i r, hence the fresh or grow ing glor ies of Kam eham eha , i . e. , of hi s
honor, his a rmy, his wea lth ; O kona au , of hi s k ingdom .
“Kc kokoia , to lead on . to be drawn or dragged backward and forward a s a dead body of one s la in in batt le '
this ap p l ies to the d i s tr icts . lands and p eop le taken by Kam eham eha7Ke kauo ia m a i nei , they a re dragged hi ther the d i s tricts , lands , p eop le ; ke ko loa , to draw a s w ith a rope
the m oku,i . e.
, Hi lo, Puna , Kau.
”Owa i ke kanaka , who is the p erson to be sacri ficed by Kam eham eha . Thi s is the language of the poet .
”0 hooleia , the o is the answer to the ques t ion ow a i ; hooleia i s for -hoohohoolei , to shout a loud , to cry out
as m any. O m aua , the p oet and hi s a s s i stant , we two,W e two here ,
Kukap alani o Kam eham eha .
1 0N o luna ke kanaka , from above i s the m an to Offer the sacrifice.
He hulu a l i i , the dres s , the ornam ent , the ex terna l ap pearance O f the chief is what belongs to him ; he l iko,
the bud ,fi rs t shoot of a chief i s his chi ld ; lee a , syl lable used in cant i l lat ing.
1 2Ke ha ipo m e ka ha iao,
ha ipo, the p rayer offered by the p riest in the tem p le (heiau ) by n ight ; ha iao, the sam e
off ered by day.
I“KO kc kahuna ha i kupna , it be longs to the p r ies t to declare ancient transact ions .
l ive forever
( See Ant iqu it ies . )
3 78 Fornander Collect ion of Haz i ra i ian Folk- lore.
It be longs to the god to revea l the long KO ka akua - li a iam io ,
“ ko ka a ina 0 m ak iap as t , it i s for the peop le to susta in ahuli - honna .
the land everywhere .Ha i ka lan i 1 5 la noa ka m oku
The chief O ffered a sacrifice , the i s land IIa i ka lan i ia Puna” ka kOlii Kapueo
wa s free from war .kahi ; 1 7
The chief O ffered Puna in sacrifice , of a
sm a l l p art of Kapueokahi .Where the a ir is dry, the land is burnt , 1 50 . Ma loo ka lan i , we la ka honna , ka lua ban
the p i ts ha ve no mo i sture, Ole,
In the dark world , no clouds float . Ka po ,
1 9ao le ao nana e lele .
Thetorches of the lands are set up , the Ku ka laulam a2 0
0 na m oku, ku pono ka
sea - m os s s tands erect for the chie f l im u2 1 i ke a l i i ,
To the p ious one, to the chief, be longs the Ka ha ipule moku 0 ka lan i ,i s land ; I ka hoanoli O" 0 K i t 0 ka lan i , he hiwahiwa
TO the res ident under Ku , the chief great ly na Lono ,
loved by Lono ;A p recious one to the forty thousand gods ;A descendant o f Ma l iu a l so o f KackaeConce i ved and born of such, he w ishes to
act the p ious m an .
Whi le even yet unborn , the chief wa s a
breaker O f nuts ,
He broke the young coconuts of the
n ightFresh coconuts O f clear water, clear a s the 1 60 N iu m aka 2 7 0 nolaelae m alam alam a m oa
l ight . kakaK0 ke akua.
ha iam io, ha iam ia , to revea l what is long p as t , or beyond the resea rch of m an ; m ean ing it belongs to the god to revea l or show the p ri es t to decla re to m en wha t they do not know ; ko ka a ina , what belongsto the land ,
ho ld ing fa st the land ; a hu l i honua , everywhere, all about the i s land.
Ha i ka lan i , ha i to off er a sacr ifice, the chief Kam eham eha had conquered the three d i s tricts , he wa s offering a sacrifice ; when thi s wa s fin i shed , noa ka m oku, freedom from wa r, fo l lowed.
“‘Ha i ka lan i , the chief Kam eham eha offered Puna in sacri fice , Puna and all belonging ; lea , pos ses s i ve ; kolii ,a d im in i shed p a rt , a sm a l l p a rt of a thing.
”Kapueokahi , a sm a l l land in Puna . The nam e a l so of the ha rbor of Hana .
Mau i .Ma loo ka lan i . the heaven s are dry. the land is dr ied, the p i ts have no dew , no ra in , nor m oi s ture.
Thi sl ine i s descrip t i ve of a long s eason of drought in the.
s outhern and eastern p arts of Hawa i i . The a ir ( lan i ) becom es dry, the rocks and ea rth becom e heated , all m o i s ture seem s to be gone the rav ines down which the water
runs im p etuous ly dur ing the ra iny sea son form s in m any p laces , deep pools (lua ) , the poet here a s serts that eventhese a re now dry.
"‘Ka po, the under world , the p lace of darknes s , m ean ing, in the da rk world , no clouds floa t there
2 0K i i ka laulam a , the s igna l s of joy are set up ; la nlam a , a bonfi re a s a s ign of rej o icing for v ictory a round
the i s land .
2 ’Ku pono ka l im u, the sea m os s s tands erect for the chief Kam eham eha , to honor him . Thi s lim i t was h ighly
regarded a s food by the chiefs .
I ka li oanoho , one who dwel ls on a land; keep s pos ses s ion . Kam eham eha held.
pos ses s ion under Ku. an
ancient god '
e ka lan i , the chief, synonym ous w i th m e hoanoho , Kam eham eha , the chi ef, i s in pos ses s ion under
Ku ; he hiwahiwa , he i s great ly beloved by L ane.
2"He hikuhiku. the nam e of a thing great ly es teem ed as a p laything by a chi ld , l ike hiwahiwa , he is dear
to the p oe kin iakua , the gods . Kam eham eha was the favori te of all the gods .
2‘He kupu na Ma l iu,kufiu , to sp rout . to grow , but here a descendant. sam e as kupuna na Ma l iu. a m an cele
brated in ancient t im es for hi s p iety and goodnes s ;.
na laua m e Kackae , another devotedly p ious m an . These p iousm en and others were renowned not only for their p i ety whi le l i v ing but the gods wa tched over them and ke t thempa l i ve to extrem e old age . Kam eham eha wa s defended a s though he wa s a chi ld of these p ious p ersons .
2 5Hanau m a i , and when born , e ake no e ha ipule , when young he w ished to be p ious .
"Wahi ka n iu, he broke the fresh coconut, i . e. , offered to the god of n ight whi le young, an ev idence O f his
'
N iu m aka , fresh young coconuts ; 0 nolaelae, it wa s by the water of young coconuts tha t the poe le i/o m ade
out the i r d i v ina t ions ; nolaelae. clea r, d i st inct .
1 55 He hikuhiku” na K iniakua .
He kupu na Ma l iu,
2 4na laua m e Kaekae
Hookauhua i ka opu ,hanau m a i 2 5 no m ai
loko , e ake no e ha ipule,
I loko nok i 0 ka Op u , ka wawahi hua 0 ka
lan i,
VV ahi ka niu m aka a ka po ,
Fornander Collection of Hawai ian Folk- lore .
It was caught w i th a rope , the vo icesoothing the i s land wa s a net ,
It was wel l fed w i th the ba i t , it wa s chokedw i th the cutt le- fi sh
I'Ie fed the sm a l l fi sh, he gathered them
together l i ke the bon i to ,
He fi l led the i r open m ouths w i th the ba itS tream s of country peop le of the i s land
fo l lowHere the red ta i l of the land sweep s
around
Like a wel l fed favori te dog.1 85 M e he i l io we lu5 2 m oe po l i la .
Sha l l these lands escape from Ka iolenaka’
E p akele ia a ina ia Ka iolenakam au,
m au,I ke kum u
“o ke koa i puka m ai a i ;
The first o f so ld iers that ever appeared? He k ino p ahaohao 5 5 o ke koa ,
he ou l i eHe i s a so ld ier o f uncom mon personage, wa le no ,
strangely un l i ke another, E wanahina 5 6 ana ke poo ,
The ha ir of his head stands erect ;
Bri st l ing upwards a re the ha irs of the 1 9 0 . E okalakala 5 7 ana i luna na oho o Keoho
head of Keoholi iwa .
A dark rednes s all over had the chief ;A ferocious boar, a sw ine s trong root ing,
Up- turn ing the i s lands ;
The i s land is en larged by the chief, heobta ined it in the day of [his ]
hiwa ,
He m oano- hiwa—pun i 5 8 ka lan i ,He kea 5 9 m aka iolelep a ,
he puaa eku ika ika ,
E banlani ana 60 i na m oku— e 4 a
Pu ipu i ka m oku6 1 0 ka lan i — a — he loaa
i ka la ika ika .
strength.
Ua hei aku la , they are caught as w ith a rop e, i . e. , those lands w ith thei r chiefs and p eop le ; hei rep resents
the act ion of throwm g the la s so._ 1 lea upena , by a net , w ith the voice of flattery.
” I kupalu.
ia i ka m uhee. Kam eham eha fattened them w ith the ba i t, puna ; they were choked w i th the m uhee
(a fi sh) , the ba i t s t i ck ing in the i r throats .
Ua hana i i ka iao. they were fed w ith the iao, a s pecies of sm a l l fi sh, i . e. , Kam eham eha fed them . Hoolulu— hooalualu; to col lect , to gather ; they were gathered l ike the aku , a sp ecies of fi sh which sw im in shoa l s and
can be ba ited by feed ing them and a fterwa rds caught in great quan t it ies .
“’I kim okim o ,
.
dogs were fed by throw ing them on the i r back and as they opened the i r m ouths a p erson woulddrop a fi sh into thei r op en m outh, tha t wa s kim okim o
, the fi sh wa s ca l led hauna .
“Haha i , be ing thus fed the dog wou ld fol low his m as ter. Win i auka , a great m ul t i tude, ka m oku, the p eop le,a s Kam eham eha fed and fa ttened the p eop le, they fol lowed him in long tra ins
“E ia ke ka m a i nei , the. exp res s ion of the poet. Ka , to sweep , to brush around l ike the ta i l of a horse, hielo
huelo , ta i l ; here by the com ing of Kam eham eha sweep s around the red ta i l of the land .
”M e he i l io welu , we lu wel l fed ; m oe p ol i la ,
l ike a well fed dog that l ies in the bosom,i . e. , a favorite.
E p akele ia a ina . these lands , i . e . , Hi lo , Puna , Kau; e p akele ia a ina , an affi rm at i ve form , but the m ean inglS nega t i ve ,
1 . e. , they sha l l not escape. Ka i ole na kam au , nam e of Kam eham eha .
“ I ka kum u, the fi rs t. the chief, the alihikaua , the grea tes t leader of so ld iers , i puka m a i a i , that has everHe k ino pahaohao , the sold ier ha s a p erson unl i ke any other
,invulnerab le ; he ou l i e , not l ike any other,
s trange to look at.“"E wanahina , to s tand erect l ike the ha i r on the shoulders of an angry dog, or the sca les of certa in fi sh,bri s t l ing, fearles s .
”E Okalakala ,
rough on top of his head . Keohohiwa ,nam e of Kam eham eha .
He m oano hiwa , a da rk red all over is the chief, tha t is a com par ison of the chief to thi s red fish
He kea -
p uaa ,boa r ; m aka i olelep a ,
fierce , fearless ,a p uaa s trong a t root ing. The w i ld boar of the i s lands
wa s the m os t powerful , energet ic and fierce of any an im a l tha t the p eop le knew of ; these nam es ap p l ied to Ka
m eham eha .
“
E banlan i ana , overthrow ing, up turn ing the i s lands ; e a , to gi ve attent ion .
Pu i pui ka m oku , the i s land is enlarged by the trium ph of the chief. Kam eham eha ha s enla rged him sel f,he loaa , etc. , he obta ined it in the (lay of his strength.
Ua hei 40 aku la i ke kau la , i ka upena m a l im oku he leo
I kupalu ia i ka m aunu , puua ka waha ika m uhee ;
L'
a hana i ia i ka iao , na hoolulu ia m e he
aku la ,
I k im ok im o ia‘” i ka li anna ,
Haha i50 w in i auka ka m oku ;E ia ke ka m a i nei“ ka hielo ula 0 ka aina ,
Fallen is the Chief 38 1
CA N TO V I PA U R U V I .
chief is strong in exerci se rap id in 1 9 5 . He ika ika - hiliau 1 ka lan i 0 ka nei ku,
m ovem ent . O ka m a l io 2 o ke aka , 0 A kaleim alio3o
break ing l ight of m orn , the sudden Leim anom ano ,
fla sh of l ight is Leim anom ano O Ha i l i 4 o kaunuanalau ka m anu ;
Ha i l i , the s trong b i rd ,bearing off the Ka m anu iolana“ i ana , O K iwaa o le le ia
l i v ing m en’
na ;
b i rd float ing high in a ir and s inging O ka io le le6 m apum apu , 0 na p ua 0 ka
in its fl ight , the K iwaa fly ing w i th lan i ,a song.
The hovering Io gent ly float ing off , the
p rogen ies of chiefs .
Halulu and Hiapo are the p ins fasten ingthe parts fa l l ing to p ieces .
The strong reef o f the land . the flock s of
Koae , a b ird descended from Kua la '
A b los som breaker, a fine ra in of a highcloud on the bud of the i s land
The ta i l feathers gu ide, the long ta i l ofthe b ird o f ear ly fl ight ;
The A O s inging loud ly is the chief , heflap s his w ings upon the m ounta ins ;
He flap s his w ings upon the m ounta ins , wak~
ing up the m ounta in peop le o f Ha i l i .’He
‘
ika ika hi l i an , an act ion l ike the sword exerci se ; ika ika , s trong ; hiliau , brand i shing a s one does a sword,
or a boxer hi s arm s ; 0 ka ne iku,nei , the wa i l cry of m any voi ces ; ka , a s trengt hen ing of the idea ; ne iku,
l ike thes l id ing down of a high p a l i ; nei used in poetry for nee, to m ove off.
0 ka m a l io , I s t. the sens at ion to the eyes of looking at the sun , at firs t a da zz l ing brightnes s , a fterwa rds different shades of da rknes s ; z ud , such shades of l ight as a re seen ea rly in the m orn ing or a t the s ett ing of the sun ;aka , a shadow , an ap p ea rance.
30 akaleim alio , the sudden entrance of l ight , l ike l ightning, a fla sh of l ight ; thi s is sa id in p ra i se of Kam eba
m eha for the sudden com ing upon his enem ies ; 0 Leim anoano, very sacred , ap p l ied to Kam eham eha as a sacredchief.
‘O ha i l i , nam e of a large bi rd known or spoken of by the ancients ; kaununalau,
strong and able to carry offa m an
, such a bi rd wa s Ha i l i , i . e. , Kam eham eha .
°Ka m anu iolana , the bi rd tha t s ings when flying h igh i . e.
,ha i l i i ana , Sp eaking l ike io ana ,
s inging. K iwaa , a large b i rd in ancient t im es ; 0 lele i ari a , S ingi ng in i ts fl ight ; these were resem b lances to Kam eham eha .
l’O ka io lele, nam e of a b ird l ike an owl in its hover ing, or stand ing s t i l l in the a ir , it i s a black bird ; lele
m ap um apu , a hover ing a s a b ird float ing in the a ir , flap p ing W i th the w ings , but m ak ing no p rogres s . 0 na pua
a ka lan i , na pua , the ancestors of Kam eham eha , the descendants of chi efs down to Kam eham eha’
s t im e.
70 Halulu, o Hiapo,
two fabled bi rds which Kam eham eha worship ed , and Kam eham eha’
s feathered god ,Ka i l i , when the fea ther sp rung up in the forehead of the god , the p eop le thought it a s ign ’) f ab i l ity to conquer ;0 ka m akia , that which fa s tens together, a s w ith a p in or na i l ; 0 ka m akia o Kam eham eha , he held together
the i s lands ; le le huna , fa l l ing,a s drop s of ra in ; i ka ap ana , falli i ig to p ieces .
“0 ka pukoa kan i a ina , the cora l reef is a strong land ; kan i , s trong, ap p l ied to Kam eham eha , he is a s t i ongbarrier, i . e , a conquering warr ior ; 0 ke koae , a b ird tha t fl ies w ith a m ot ion l ike tha t of a person sw im m ing ;
m anu , a bi rd descended from kua la , a la rge bi rd of ancient t im es
”He 0, thi s has no m ean ing, it is s im p ly the lengthening of the vo ice in cant i l la t ing,here used to ca l l attent ion
to the forego ing, often used at the end of a l ine, in som e p oetry a t the beginn ing l ike thi s .
°He ba iha i pua , a breaker of blos som s , a s these b irds ; he naulu , a shower w i th w ind ; kaupua , fa l l ing onbuds and blos som s ; likom oku, the bud , the grow ing of the i s lands .
“Ke kaap eha , I st , to fold up a s a long bund le ; 2 nd, to m anage a s a bird does its ta i l feathers in s teering
its course or l ike the s teer ing of a boat w i th a long oar ; analio , the ta i l fea thers of a b i rd . Ke koo. the long ta i lfeathers of a bi rd ; le ina p awa
,the bi rd tha t fl ies very ea rly in the m orn ing, exp res s ions a s s im i lated and in
p ra i se of Kam eham eha .
”Ka ao, a bird about the s ize of a hen , black feathers , very long w ings , s ings loudly ; i kan i ka poa , poa the
sound of the w ings of a cock before he crow s ; i ke kuahiw i , on the m ounta ins . Thes e act ions are all l ikened to
those of Kam eham eha .
1 “Nana poa , who flap s his w ings upon the m ounta in ; Ii ikilele , wakes up the in land dwel lers ; ha i l i , the forest
up land from Hi lo .
O Halulu , o Hiapo ,
70 ka m ak ia ,
lelehuna
i ka ap ana ,
O ka pukoa kan i a ina ,
8o ke koae aulele
m anu a Kua la ,
He a,
9 he ha iha i pua ,
1 0 he nau lu kaupualikom oku
,
Ke kaapeha1 1
o analio ,ke koo 0 ka m anu
leinap awa ;
Ka ao1 2 kan i koha he aln , i kan i ka poa ike kuahiwi ;
Nana poa 1 3 kuam auna , hikilele ka uka o
Ha i l i,
p lace ,
Fornana’er Collection
They are sudden ly a roused at the bo ldnes so f the chief ;
The ch ief show s him sel f bo ld at Kuku ip ahu ;
He com m anded w i th a loud vo ice , there is
great s i lence above ;The loud vo ice cried , the peop le all fled
quick ly ;Hi lo peop le ran in land , they rushed in land
~o i M akaholo .
The head of the up land is broken,
Very m uch broken by A kakalani ; a ston i shing wa s their coward ice ;
The ha ir of the coward trem b les ; fu l l offear, he craw l s away and crouches
l i ke a fow lTrem b l ing at the vo ice o f the so ld ier ,
the chief,His vo ice sounds on high l i ke a vo ice of
thunden
But the chief is a fow l s i tt ing qu iet lyupon its roost
A ston i shing is the trans fer o f Hawa i i !
CAN TO V II .
Hawa i i is a cock - p it , on the ground the
we l l fed cocks fight ;The chiefs f ight , the dark - red [cock ] the
b i rd awake at n ight for batt le ;
of Hawa i ian Folle- lore.
Puiwa“ i ka paha a ka lan i .Paha ka lan i 1 5 i Kukuipahu,
Kan i ka i kuwa a m iha iluna ,
Kan i ka laka” a haalele, a haalele wa le
Ke heu m a i nei m aluna m e he heu la na
ka hekili e
A 0 ka lan i 2 4 0 '
ka m oa i kau i ke kau,
I ka z s i ka a i 0 Hawa i i !
PA UKU V II
O Hawa i i kahua ,
l i la lo e haka 2 1 0 ka
m oam ahi ,
Hakan3 ka lan i ka ulahiwa , ka m oa ala po
i ke kaua ,
Puiwa , sudden ly fr ightened , ap p l ied to the p eop l e a t the boa s t ing,bragging ; paha , to boa s t , to brag of a
country, or person ; a ka lan i , Kam eham eha .
”Paha ka lani , Kam eham eha boas ts at Kukuip ahu ,nam e of the p lace where Kam eham eha encam p ed above
Kan i ka ikuwa , to sound w ith a loud s tentorian voice, to ca l l a loud ; a in i ba , I st, to float off s i lent ly, ca lm ly ;
and , the ca lm er s i lence a fter a great no i se, ap p l ied to Kam eham eha com m and ing his so ld iers . for he had a verystrong voice.
Kan i ka laka , of loud vo ice , Kam eham eha cr ied a l oud . His vo ice frightened his enem ies , they fled quickly.
N akolokolo, all Hi lo ran in land , rushed inland of M akaholo up above Wa iakea .
Wahia ka m anawa . wahia for weki ia , to break , ka m anawa , the top o f the head , l i tera l ly, the open p lace inchi ldren'
s heads where the pul se beats , the head of the up land is broken.
2 0N akaka , broken up . ful l of cracks as wet ground suddenly dried up cracks open. Ka , a s ton i shing, wonder
ful; i ka a i , an exp res s ion often used , a s ka i ka a i ka a lhue, wonderful the theft , a ka li a iwale, as ton i shing the i rcowa rd ice and fear.
‘A l i , to trem ble w ith fea r ; the hulu, ha i r, the ha i r of the hohe , coward,trem bles ; w iwo a kolo , fea rful
he craw l s away and acts the hen in secret , or s i ts l ike a frightened hen in a secret p lace . A v iv id des crip t ion of
a coward in ba tt le .
Wel iwel i , the enem ies of Kam eham eha trem ble a t the sound of the vo ice of the so ld iers .
Ke heu , to sound a s the vo ice of the owl or other bird wh i le flying, here it s ign ifies sound as a loud voice‘A 0 ka lan i , the chief is a fow l p erched on it s s leep ing p lace.
I ka i ka a i , a ston i shing. wonderful i s the trans fer of Hawa i i‘O Hawa i i kahua , a p lace of bus iness , Hawa i i i s a cock - p it , or a rena , otherw i se a batt le ground .
Haka for hakaka ; ka ui oa m ahi . a cock kep t as a p et , tra ined to fight ; m ahi a favorite ; punahele greatly cared‘llakau, to fight , contend .
N akolokolo 1 8 i uka o Hi lo nei , i uka o
M akaholo .
Wahia ka m anawa1 9
0 ka uka ,
N akaka z"e A kakalan i , ka i ka a i a ka ha i
wa leA l i ka hu lu2 1 0 ka hohe , wiwo a ko lo a
m oa ka noho,
Wel iwe l i ? i ka leo 0 ke koa 0 ka lan i
384 Fornander Collection of Hawa i ian Folk- lore .
llc fled at noon ,whi le the sun was high I hee 1 8 no i ke awakea ,
iluna nui no ka la ,
The sm a l l m an saw him and the large Ike ke kanaka i k i ke kanaka nui ,1 9
m an ; Ike kanaka loa kanaka poko .
The ta l l m an saw him and the short m an I ha p ap a2 0 la 0 A kahip apa ;
A t the cam p ground of A kahipap a
Thou ga vest up thy l i fe, thy dea th ; Haaw i oeg1 i kou ea , 0 kou m ake,The south land and the north are gone ; Li lo ka heina m e ka akau.
There they are now lost , grudge not to A la ,
” l i lo,m a i welawela ,
m a i e’
a e'
a ,m a i
y ie ld them,d i spute not , ho ld not pun iu ,
back . Wa ilioa” ko ia nei ko ,m e ko ia nei olioli ;
G i ve ii p to him what he ha s ga ined ,w i th I olioli a i na p ilikam au ,
2 4na kahu lanana
his joy,
That his fo l lowers m ay be glad ,the high
offi cers o f trust .
He is a wel l fed fow l , the chief is a fin i shedm an.
“farm ed in the fi re- house unt i l thest i ff ened feathers ratt le ;
O f va ried co lors , l i ke the m any co loredp add les , l i ke the p i les of kauila
t im berThe feathers ri se and fa l l when the cock
spurs ;
The cock spurs south and then spurs north,
’
Ti l l one great spur b low of itsel f 2 50 Hookahi 2 9 no ka p akuna iho ,
Hits the head , he flees , m uch wounded Ku no i ka ihu ,
“ ho lo ha i li ilii ianaThe chief b ites l i ke a dog,
he scratches the Hae ka lan i helu i ke kahua ,
ground l i ke a fOWl; He lu ka wawae ku ke’
hu,
The foot scratches , the soft dust fl iesupward ,
I hee, flee, _run away, i . e. ,Kiwalao.
A l l classes of m en saw him flee, the l itt le m an,the great m an , etc.
A kahip ap a , nam e of the p lace where Kam eham eha and K iwalao m et and conversed together.
The fo l low ing l ines descri be the conversat ion of Kam eham eha and K iwalao. Haaw i ~oe i kou ea , thou gavestthe breath, o kou m ake , and dea th,
1 . e . , to gi ve one’
s l ife and death. K iwalao did not w i sh to fight , but Keoua
d id .
A la , for a iala , ano, now.
it is los t ; welawela , to be s t ingy, to ho ld back one’s gi v ing ; m a i eaea , do not qua rrel; m a i pun iu , be not close , st ingy.
for e wa ihoia , let go,. leave ; ko ia , his , for kona ; ko , what he has ga ined by wa r ; ni e koia nei olioli .W i th hi s sat i s fact i on. Thi s i s the adv ice of the p oet to Kiwalao.
.
“N a p ilikam au, fol lowers , those attached to Kam eham eha ; na kahu lanana , m akauli i , the ofii cers , those s tand
i ng high W i th Kam eham eha .
m oa i hana i ia , the fa ttened fow l , Kam eham eha ; ok i 0 ka lani ,
'
the chief is a fin ished m an ,nothing
want ing,i . e. , the p oet m eant , to say,
“
he i s a gent lem an .
”
"I lan ia , to lay before a fire to dry. Those who p ract iced keep ing and tra in ing gam e cocks , kep t them j us tbefore the fight on roos ts over a low fi re of coa l s to st rengthen them and m ake them fierce ; ha le nahi wa s the
sm oke house where thes e cocks were set in tra in ing. Kan i , to s ound , kan i eena , to sound roughly, a s s tarched
paper, rat t led as s ta rched cloth ; so the feathers of these t ra ined cocks sounded.
7Ohioli i , va riegated ,
m any co lored , a s the feathers of a cock ; m e he hoe p anoa , a kind o f paddle found on
Kaua i , the wood wa s va r iegated w i th m any colors ; m e he puu kan i la , nam e of a heavy, ha rd red—wood . Where a
heap of w ar in s trum ents lay p i led together there was a s ingula r ap p ea rance ; ka io , the m ass , the heap . So Ka
m eham eha ap p eared.
2"E hulili. a r is ing trem o , the trem ulous m ot ion of the feathers of a cock when fight ing, the feathers trem ble
and napa . s l ight ly r i se and fa l l . Ka p aku , when spurring, p aku kechi (kicking) .
”Hookahi , once the s triking, p akuna , i . e. , p akuana , as if one s troke of the spur wa s enough.
““
Ku no i ka ihu the conquer ing cock str ikes hi s adversary in the head , the conquered one flees , ha i li ili i,l
l
i’
roke
l
n‘
to p ieces .i
. enti rely conquered ; ia na , he em pha tica l ly, such was the fight between Kam eham eha and
U wa ao .
2 45 O ka m oa i hana i ia , 2 5 oki 0 ka lani ,I lan ia 2 6 i ka ha le uahi , a kan i eeina ka
hu lu .
Ohiohi 2 7 ina hoe panoa la ,m e he puu
kauila ka io ;
E hulili2 8 napa iluna ka p aku ;Paku ka hem a p aku ka akau '
Fallen is the Chief. 385
It sweep s pa st , the dust is ra i sed in frequent whir l s towa rd hea ven .
The dust in great clouds appears from the
m ounta ins , in ye l low flam es the red
d i rt p as ses to the sea .
Li ke the com ing o f a red shower. so is the
so ld ier '
s person , the chief .
He i s the chief,the son of a chief .
Is the chief the so ld ier that he shou ldtake plea sure w i th the ho lna ?
Wi l l he ta l k dece i tfu l ly to p lease thedece i ved ones ?
They are boasters who occupy the house ;Those boas t w i thout cause who enjoy thei s land .
A m u lt itude of p arents w i l l wa ste, ho ld ingwhat the m ind h as p roud ly la id up ;
They eat a t le i sure. s i tt ing on the i r ham s ,
in sm a l l and in large houses .
The fu l l supp l ied p late is the woodenp late.
The high raftered s leep ing house w i th 2 65 Ka a leo ha le4 1 m oe m e ka a in ana ,
she l ves across , Ka ha lau a ina 4 2 0 ka wahineThe long house, the eat ing house of wom en Lu lu kohekohe ,
” hoho la ka m oena ,'
They spread down the rushes ; upon them Kau ka p akakeha“ ka hanohano ,
they sp read the m at ;
They lie w i th heads on p i l low s ra i sed ind ign i ty.
Kahi l i , to sweep , to brush away a s l ight sub s tances ; hao le le. to carry away, synonym ous
.
w ith hao ika ika ;w i l i , to tw i st , the act ion of a wh irlw ind ; o ka i . grea t num bers of whi rlw inds . w i th grea t s trength the dust is ra i sedin frequent whi rl s towa rd heaven .
3 2O ka i ke ea , oka i huaka i , the dus t goes in grea t b ands , or com pan ies , as seen com ing from the m ounta ins ;
puoko , to as cend a s flam es of fi re ; ula , red, ap p l ied to the a scent of red d i rt a s at Laha ina luna ; i kai , towards the
s ea .
M e he ku na ku na , a s the r i s ing, com ing on of a red shower a s at Kaanap a l i seen from Laha ina luna , so
is the sold ier’s p erson,Kam eham eha .
“O ka lan i ia , ia em pha t ic, he ; a ka lan i , son of a chief.
0 ka lan i ane i , is the ch ief a so ld ier, and w i l l he take p lea sure w i th the holua ? A p as t im e am ong the ancients .
Kap ehe, to convers e deceitful ly, when a person’
s rea l m ean ing is d i ff erent from his ap p arent , hoom ahua , to de
ceive, w i l l he ta lk dece itful ly to p lease the decei ved .
”Ke ka iena , those occupying the house boa s t . a re p roud , i . e . , the fo l lowers of Kam eham eha ; noho ha le, theres ident of a house or land under a chief.
”E nana , to wa ste , to sp end need les s ly ; ka lau , four thousand ,
here , for the_m any, the m any parents under
Kam eham eha w i l l wa ste the p rop erty and rights they ha ve ga ined ; hoanoI to take “1 1 3 05 5 6 5 5 101 1 another’
s p rop erty ;keha , p roud ly, w i thout regard to another’
s r ight ; ka um aum a , the brea s t , i . e . , the m ind .
Ua a i kahela ka uha , kahela , sat i sfied , hav ing enough. they eat at lei sure s itt ing up on the i r ham s,li aunches ;
ku ka ha le iki , thi s i s done in sm a l l houses and la rge ones . Thi s language ap p l ies to the fol lowers of Kam ebam eha a s though they had conquered and the conduct is rep robated by the poet .
“’Ka p a w iw i , the ta l l high fence around the hous e ; ka p a laau , the st ick, or s trong fence, this ap p l ied a sbefore to Kam eham eha
’
s m en a fter the conquest.
Ka a leo ha le , a high house , i . e . , a house w ith ra fters m ade into a very sharp roof ; m oe, these were s leeping houses ; m e ka am ana , boards or s t icks p ut up for shel ves for laying kapa s or other p rop erty on .
“Ka ha lau a ina , the long house where the wom en m ight ea t . a ina for a i ana ; the ha lau was often used for a
canoe hous e, but genera l ly a s an ea t ing house for wom en ; ha lau wa s a long and la rge house w ith the door in the
end , a com m on house had its door in front .
“ Lu lu kohekohe ,kohe nam e of the gras s tha t s p r i ngs up and grow s in ka lo p atches , the kohe is sp read
down,hoho la ka m oena . the m at is sp read on top .
“Kau ka paha /echo, to lie on the back w ith the head ra i sed on a p i l low , i . e . , to lie l ike a chief in great dig
nity, so the fol lowers of Kam eham eha who ap e his d igni ty.
2 60
Kahi l i .3 1 hao le le i ka lan i , w i l i o ka i ka
lepo iluna ,
O ka i 3 2 ka ea i ka m auna , puokoula kalepo i ka i ;l\le he kn” na ka na ula la ; 0 ke k ino
koa ia 0 ka lan i ,O ka lan i ia 3 4 la a ka lan i ,O ka lan i ane i 3 5 ke koa e lea a i ka ho lna ?Kapehe
3 6e lea a i ka hoom ahua ?
Ke ka iena a na noho ha leE haake i wa le a i no ka a im oku,
E nana3 8
a i ka lau m akua ,hoaono keha ka
um aum a ,
Ua a i kahe la 3 9 ka uha,ku ka ha le i k i ka
ha le nui,
Ka p a ka p a laau,
Fornander Collect ionThe fly
- brushes at the door wa ve to and
fro , the door is shut , the b lackkapa i s drawn up .
R un hide a l i tt le in quiet s leep , d i sm i s sfat igue and care .
They take the i r s iesta ,
‘tis s i lent where
no i ses are forb iddenIf they s leep two and two ,
doub le is theirs leep .
P leasant is food o f large landed m en .
In parry ing spears the chief was s trong,
break ing thei r po ints was sweet .
P leasant in the season o f fi sh or food ,
when he is fi l led w i th both.
Thou art sat i sfied w i th food , thou com
m on m an ;
To be sat i sfied w i th lands i s for the chiefHe says
,
“
I w i l l eat , I w i l l consum e the
sweet rem nants .
The bund les of food around the country.
The thoroughly baked food of the i sland ;br ing here,
Br ing here, let the chief eat
2 75
2 80
CAN TO V III .
Let the chief enjoy Hawa i i to wrink led old
of Hawa i ian Folk- lore.
Le le kahi l i “ m a ka puka , ho lo ka uha i ,
kap a eleele,
Lea ke kau ia ,
5 0 ke kau a i , he m aona ia , he
m aona a i ,
He m aona a i kou5 1 ko ka noanoa ,
He m aona moku5 2 ko ka lan iKe i aku nei 5 3 e a i , e hoopau i ke koena
ono,
I na hai a i 5 4 auhonua e — a
O ka hoolua 5 5 p ikao moku la e ho m a i e ;
E ho m a i e a i ka lan i .
PAUR U VIIIA i ka lan i 1 ia Hawa i i , kau ka pakaeaea
age, iluna ,
The nob le sea - m os s wa l ks the chief, a Lim u kohu2 ka lan i ke he le,i kohu no he
nob le up right chief ; a l i i pono ,
Lele kahi l i , the fly brushes sw ing a t the door a s the m asters would lie near the door ; ho lo ka uha i , the doorshut ; nha i , the shutter of the door ; kapa eleele the s leep ing kap a : The fly brush waved, the door wa s shut, theblack lea/ m. drawn up and the chief went to s leep .
‘
j‘Holo p ee ik i , l itera l ly, run , hide a l itt le, i . e. , when one i s weary to go to kuono, p lace of enj oym ent , kuu
ka luhi , d i sm i s s fat igue and ca re .
Ina m ahana Kanaloa , etc. , re la tes to the a ffect ion and tranqu i l i ty of Kanaloa and w i fe.
Lea ka a i , joyfu l the “
p erson who ha s m uch land , hence m uch food , m any enjoym ents
1 ka p a le ihe ui , in pa rrying the sp ea r, ui , s trong. energet ic, 0 ka lan i , Kam eham eha ;'
hahaki , to break a sa s t ick or spea r, to break the pom ts of spea rs i s sweet , g i ves him an ap pet i te ; it was p leasure for him to p lay w i thwa r ins trum ents .
Do
Lea ke kau a i , p leasurable , at ease, a t p eace, no enem ies , s ea son of fi sh, food ; he maona , when he wa s ful lysup p l i ed , those below him sup p l i ed all hi s wants .
He m aona a i kou , th ine i s the ful lnes s of food , even ye the poor peop le, noanoa , comm on peop le .
2He m aona m oku,it is of the chief to be s at i s fied wi th d i s tricts of country, kingdom s .
'
Ke i aku nei,he
,Kam eham eha , says I w ill ea t , I w i l l fin i sh ; m oku, an end, the rem a in ing sweetnes s of
eat ing
I na ha i a i , co l lect ions of hogs , fow l s , dogs ; these a re ca l led ha i a i , here connected w ith an honna ,it m eans
the d i stricts , lands , and all that be longs to them .
“I ka hoolua p ikao , hoolua , to do tw ice, to do over aga in ,
a s to bake hogs , dogs , fi sh tw ice over, baked unt i ldry ; no m oi s ture , but not burnt . The i s lands were to Kam eham eha a s dry m eat , thoroughly baked.
‘A i ka lan i , the k ing enj oys Hawa i i , i . e. , Kau, Puna and Hi lo ; p akaeaea , wr inkles on the skin , when one isj ust able to craw l from ex trem e old age .
”L im u kohu ,l im u. sea m os s , cons idered an ex trem e ly fine d i sh ; kohu , fitt ing a s a fine ga rm ent (kap a ) does
a chief. hence. the chief is noble and grand in hi s ap pearance ; ke he le, when he goes ab road, 1 kohu no , fi tted out,
cons is tent a s a noble chi e f.
2 70 . Ho lo pee iki“6 m a ke kuono ,kuu ka luhi ;
Kaua ikanana ka m oe, k i lou i na wawakapu,
I na m ahana kanaloa , m ahana kanaloa ,
Lea ka ai“‘8
a ka m ea a ina — nu — i
I ka p a le ihe4 9 ui 0 ka lan i , hahaki i nawelan ono
,
Fornander Collection of Hawa i ian Folk- lore.
The chief com es forth a m an but god l i ke . 300 . Puka m a i” ka lan i wa iakua ,
The beginn ings o f the w inds a s they com e N a m aka 0 ka m akan i “ i puka i ke ao ,
from the clouds ' Ka m uo ,
1 9 ka l i ko , ka ao , ka lau 0 ka m a
The bud , the swo l len bud , the open ing, kan i .the lea f o f the w ind O ka m akan i kuhonua 2 0 hililaum oku
,
The w ind. the whir lw ind break ing y ege O ka m akan i kuhonua hililaum aia ,
tation ;
The w ind , the whi r lw ind tw i st ing bananasThe banana s o f Hum uula are . tw i sted ,
defiled by the chief :The rem nants o f bananas by Pa l i la eaten ,
even the lower, sm a l l ones ;A llare swep t away by the chief, yea every
one,
From Kaholo iki to Kaholonui
The large banana fields sacred to N iheutw i sted in the i r rows
On the up land of VV ilikulam anu, at Lau
m a iakem ilia ,
: \t Laum a iakenahae , at Ma le le. at Ma laekahana
,
When Kahikolani and Puukahonua were
chiefs of few m en of the i s land.
The s trong one at Wawan , whose chi ldrenare the p resent law less race.
The w indy form i s his , the raging wind m oe ,
and the soft breeze,The s trong kona of s i x teeth, of the 3 1 5 O kona nui a n iho3 1 aono , o ke konohi k i o
p ro v ince of Heapuku ; (konoh i k i ) Heapuku.
Puka m a i , the chief cam e forth a m an , but in m ind , thought , p lan , a god.
N a m aka 0 ka m akan i the origin of the w inds which com e from the clouds .
Ka m uo, the bud ; ka l iko. the swel l ing ; ka ao, the op en ing ; ka lau. the lea f of the w ind ; the reference to
the w inds rep resents the r i se and p rogres s of Kam eham eha .
”°O ka m akan i kuhonua , a w ind very s trong when one does not see whence it com es or any cause for it ; hi l i
lau m oku. a w ind that blows all about the i s land .
2 1Hi l ia for hiliia , tw i s ted a re banana leaves of Hum nula , a p lace in Ham akua , Hawa i i , near the bounda ries ofHi lo ; paum aele , defiled is the a i r, ka lan i , a tm osphere.
2 2Ka hakiana , a m a ia , a ga rden spot , the banana gardens of Pa l i la , the person fam ous for p lant ing bananas upland of Hum uula , who ( Pa l i la ) ea t s and leaves the sm a l l ones at the bottom of the bunch. Koe m a ka p o la ,
re
m a ins at the bottom , polo , the sm a l l banana s a t the bottom of the bunch. Pa l i la was the son of a ce lebra tedwarrior rem a rkable for sw i ftnes s in runn ing.
23Ua hoopau ia , they are all des troyed by the w ind, e very one.
2 4Kaholoik i and Kaholonui , nam es of p laces .
2 “N a ea kapu, ea ,
a field, a la rge tract of banana s s acred to'Niheu, a m an of ancient tim es fam ous for hislight ing qua l it ies , he wa s a sm a l l m an but very p owerful , a younger brother of Kano. Ku aw ili , they s tand bent
over, aw ili , the stem a s it bends over and form s an a rch ; ka oka i . the banana s a s they hang on the s tem one row
under another.
2"I ka uka , up land of Wilikulam anu , above Hum uula in Hi lo.
TI Laum a iakenahae , nam e of a p lace above Hi lo .
2"Kahikolani , Puukahonua , nam es of ancient chiefs ; o kanaka ik i e ka m oku, when there were but few m en on
the i s land , i . e. . thes e two were chi efs when there were few p eop le.
ka unina , s trong exerci s ing a t work , at fi shing, _etc. Wawan, at a land unknown , this is spoken of the veryancient chiefs j us t m ent ioned , who were from som e forei gn country. O ia na ke ik i e eu nei , those from the chi ldrenof the p resent m i schievous race .
“°
Ka oiw i , the body, s trength of w ind ; ona , be long ing to it .
0 Kona nui a n iho , the grea t Kowa gnashing‘
w ith s i x teeth ; 0 ke Konahiki,the m onth of October when
the w ind com es off Heapuku. tea ring up and d i s turb ing qua l i t i es belongs to Konahik i .
Hi l ia 2 1 ka m a ia o Hum uula , paum aele ia
ka lan i ,Ka hakiana 2 2 m a ia a Pa l i la i ai a koe m a
ka po la ,
Ua hoopau ia2 3
e ka lan i , pau aku la , Kaho
lo ik i
Ka m a ia o Kaholonui ,
N a ea kapu“ a N iheu , ku awili ka oka i
I ka uka 2 6 o Wilikulam anu i Laum a iake
m i l ia .
I Laum a iakenahae2 7 i Ma lele , i M alaeka
hana ;
Kahikolani, Puukahonua , o kanaka i k i o
ka inoku,
O ka uuina 2 9 i Wawan, o ia na ke i k i eu nei ,
Ka o iw i 3 0 m akan i ona , o kona ku, o kona
Fallen is the Chief
The w ind in sudden gusts , that is it of
Hana ia when it sha l l com e ;
The st i rring w ind , the sweep ing ra in , the
doub le forced s torm of w inter ;A stra ight down fa l l ing ra in, the ra in
w ithout w ind , w i th w ind a s at
Kona ;
Thi s is the chief , the strong w ind , the
w ind o f Kona ,
The strong rushing w ind break ing downv i l lages ,
Lay ing wa ste the land , the very Kam an iheunonea .
The bearded beauty , son of the chiefKuakaa ,
W'
ho o verturned the hi l l - top swep t intos i lence by the chief.
The up land o f Pum a ialaukupono on the
top o f Laa
389
O ke kikiao8 2 kahi ia 0 ka Ha i i a ia ,
‘
ke hi k im a i .
O ke k i k i , 3 3 o leleuli , lelekuilua , 0 ka
hooilo ,
Leleua 3 4 ia ,leleleaka , leleaka m ea i Kona u ;
E ia ka lan i 3 5 ke kikiao m akani kona ,
Ca lm ly the chief s i ts a t le i sure 0- 5 O i pono
“ ka lem u 0 ka lan i ,Upon the mounta in neck of Kum ohO ' I ka p ane m auna o Kumoho4 1— e— a
'
R est ing the foot on the top of h igh Ku e ae ana4 2 i ka wawae la ka luna o
Kum oho . Kum ohokiekie .
CAN TO IX . PA UKU IX .
E xa lted s i ts the chief and from on high K iek ie ka lan i 1 i ke kau lu ha lona ,
looks forth ; Nana 2 i ka m oku,haahaa kilohana i la lo ,
He v iews the i s land ; far down he sees
the beauteous lands be low .
3 30 . Much sought a fter , hoped for, the i s land 3 30 I in i im ihia 3 lanalanahia ,lana , m aka i ka
as sought for is seen , m oku”
0 ka k ikiao kahin, the w ind when it s trikes sudden ly, then suddenly lu l l s .
nam e of the third m on th (Novem ber ) of Hoilo ,ke hik i m a i , when it com es .
3 3O ke kiki , the s trength, 0 leleuli , a grea t fa l l ing ra in w i th a high w ind , sweep ing away everything. Lele/aulia a
s ingu la r blow ing strik ing W ind ; 0 lea hoa ilo, of the W i nter, i . e. , such is the character of w inter.
Kahi oia no , tha t is it . Hana ia,
Lele na ra in fa l l ing s tra ight down. not dr i ven by the w ind . Leleleaka , a fine ra in w i thout w ind ; leleaka ,
fine ra in w ith w ind ; m ea i Kona a s i t i s often seen a t Kona , Hawa i i . Kona u . Kona is so ca l led a t Ka i lua .
3 5E ia ka lan i . thi s is the chief (Kam eham eha ) . so is his cha racter, he le i/c iao
, the ha rd s trik ing w ind is
hi s , i . e no com m on w ind .
3 6Kona ku, a s trong rushing w ind.
E inoino, desolat ing the land ; i ke kam an iheunonea . nam e of a very destruct i ve w ind .
Kam an iheu o Kam eham eha . a Kalanikuakaa , nam e of Kam eham eha’
s father.
3“Nana , o Kam eham eha . e kau e hoop au , to overthrow ; ke kualono , l ike som ething descended in rol l ing downhi l l w ith force ; ka hilikia , sam e a s kahili ia , swep t over, m ade s i lent by the chie f Kam eham eha
"°O i pono ka lem u. whi le he s i ts com fortably, the ch ief, Kam eham eha .
Kum oho. up the hi l l from Laa .
Kn e ae ana , he m oves his foot s l ight ly aga ins t the top of the high Kum oho .
1K iekie ka lan i , Kam eham eha ; kaulu kahi k iek ie loa , ha lona , p laces below where one can s tand and look off
and a round.
’Nana , to look a t the land , country below . Kilohana , beaut i ful be low . K ilohana is the co lored and m os t beauti ful of a set of kap a s .
“Im i im ihia .
looked a fter, s ought a fter ; lanalanahia , a thing hop ed for, w i shed for ; lana ,it floats , is seen ;
'
m aka i , to seek for as a constable for a felon — to look a t the i s land.
3 2 0 . Ke kona 3 6 ku wawahi kauhale ,
E inoino3 7 a i ka a ina,i ke kam aniheunonea ,
Kam an i heu3 8 a ka lan i Kuakaa ,
Nana 3 9 e kaa ke kualono ,kahilikia oneanea
ia ka lani .Ka uka o Pum a ialaukupono i ke poo o
Laa
Fornander Collection of Hawa i ian Folk- lore.
It stood p la in ly , it wa s exam ined care
ful ly ;The t im bered capes o f Puna were
ex annned ;
Kan burnt w i th the sun was scrut in i zed,'
twa s k icked at w i th the foot ;The top of Mauna loa is looked upon ;
Like a spotted m at is seen the m ounta intop of Papa i , the m ounta in range,
The _top of Ka iholena trem b les , and thest i l l higher head o f Kaum a iikaohu
The highlands of Pakua are clean lyswep t of peop le , and thus they lie
A s trodden by the so ld iery , the short
m aloed so ld iers of the chief.
Ye robbers , ye vagabonds , ye poor w i thoutland ,
Ye wanderers in the highway , ye peop le of 340
Ka ipuu in Kapap ala ;
Ye ha vebeen broken by the so ld iers , theforest is clean swep t away ;
It is all swep t off ; the sp i tt le is corrup ted ;
They are all m i xed up , great ly dem oral
i z ed ,be ing rubbed together.
The m u lt itude who labor , the peop le of
Ku l ia 4 kilokilohiaUa kilokilohia na lae laau o Puna ,
Kilohia Kau o haoa , keehia aku kapua i ,
Pap a 5 luna o Mauna loa ;
Kulolia ll o ke a lanu i , o Ka ipuu i Kapa
p a la ,
Ua wawahia 1 2 e ke koa , na kahiauia ka na
he le,Ua kahiau ia , na nao ka wa leUa wa l i “ wa le , ao le nao , i ke kua i ina ia ,
O ke k in i nana i kua i , 1 5 o Kaunuikuam a
kanLKaunuikuam akani
The froth, the low com m on peop le ; O ka hu 1 6 0 ka m akaa inana ,345
‘Kul ia , to s tand erect , for kuia I inserted. Kam ehameha s tands erect , kilokilohia , to look at the s i tuat ion, cir
cum stances of the i s land.
“Papa , to see, to look at , to exam ine , a s i f one was on top of Punchbow l and looking down on Honolulu andsees each house, tree, looks on top of Mauna loa .
°Kum oena ,
“
sp read out a s a m a t , l ike a m a t ; kum oena lau, the spots , the squares of a m at ; the m ounta ins ofPap a i , i . e . , nam e of a m ounta in of Kau.
TI—Iaalulu , the top of Ka iholena trem bles a s in an earthquake, figura t i ve ly of Kam eham eha through fea r of
him ; ke p oo o Ka ii , a m ounta in s t i l l higher than Ka iholena .
I’Ua m onea
,to sm ooth, to po l i sh, to brush off dus t , the up land of Pakua , he kuahiw i m a Ka ii , is swep t clean ,
no p eop le , thus he the p laces J ust m ent ioned .
l’I ka hele ia , by the so ld iers of Kam eham eha ; ke ku ,
becaus e they ate s tand ing, to.
be a lways in read inessfor ba tt le ‘
the p laces above m ent ioned were so desola ted by Kam eham eha’
s arm ies by the p oe huikahi , i . e. Ka
m eham eha s so ld iers had short m a los which were fa s tened on ly in one p lace , hence the nam e of his sold iers , synonym ous w ith ka p oe ku, above ; the short m a los were in d i st inct ion from the poe huilua , long m a los , t ied tw ice.
Here begins a rep roachful sp eech aga ins t Keoua and the p eop le of Kau: E ka apo wa le, ye robbers ; apo, to
se i ze , to carry off, ap p l ied to the p eop le of Kau; Keoua ilihune, p oor outcas t ; e ka m akia hele la , wandering awayto escap e the ofl‘icers .
“Kulolia , friendles s , dest i tute , w ithout clothing except a m a lo ; o ke a lanui , belonging to the highway, hav ing
no hom e el sewhere ; Ka i puu, land in Kap ap ala .
lQUa wawahia for wawahi ia , these lands , p laces above m ent ioned , were broken up by the soldie i‘y ; na kahiau
ia , a re swep t clean of wood, brush, etc..
l“Ua kahiauia ; na nao ka wa le , the s p ittle is corrup ted ; nao, the contents of a bo i l , a s p ressed out a fterbeing op ened .
“
Ua wa l i , to m ix , to pound as in pound ing poi , the peop le of Kau a re all pounded or m i xed up ; aole nao.
p aum aele , defiled great ly ; kua i to rub off d irt from the feet , on the -
grass , or wa sh in the wa ter ; 1 ke kua i ina i a ,
in the cleans ing off of p olnt ion .
O ke kin i nana i' kua i , the m ul t i tude of those who ana i , labor, under Kam eham eha . Keoua i s rep roached
a s one of them , he wa s used a s he had used others , the peop le of Kaunu ikuam akan i , the peop le of Kau.
ka hu , the com m on low peop le , the dregs ; 0 ka m akaa inana , the lowest of the com m on peop le, hu,the
froth of wa ter.
Ku m oenaG
.lau ke kuahiw i o Papa i kapaem auna
Haalulu"luna o Ka iholena , ke poo o Kau
m a i ikaohu,
Ua m oneaB ka uka o Pakua , penei wa le no
ka wa iho ,
1 ka he le ia"e ke ku, e ka huikahi a ka
lan i .E ka apo wa le ,
1 0 kaaoe, e ka m ak ia he le la ,
3 9 2 Fornander Collection of Hat t'a-iian Folk—lore.
S top thy w icked m outh aga inst the chief, 360 . I ka waha hewa ia ka lan iThe - sorcery of Kahaulu,
his worthless Ia Kahaulu3 2 anaana , pupuka olelo kaane
words o f doub le m ean ing,m a
,
The gu i l ty one o f grea t O ff enses , let him Hala iw i 3 3 nui m ake ia ; he lukuna uane i nodie. Is there destruct ion for the ka ponopono
?
up right ? O hoolei3 4 ia i ke kuikui ? A o leSha l l be he thrown am ong the bo xers ? He hehi wa le“ no ko iana ,
he keekeehi iN o . ka wawae,
He on ly shou ld be k icked— k icked o ften
w i th the foot
The’
dead tree — now a com mon m an
Sha l l there be a roya l s laughter m ade for
you? Let him be set ap art for the
spear ;
For the long- speared so ld ier o f Lonospeak to the sharpen ing stone ;
The wooden broadsword o f two edges ;
the one weapons o f sharp teeth
He i s the great ulae w i th sharp p roject ingteeth
Such was thv instrum ent to des troy the 3 70 O kou laau no ia‘0 e luku ia o ke ino
ev i l . He ino ahona aunei ? “1 he ino haalele loa ,
Is it an ev i l to increa se herea fter ? It is an I ahona‘2 i ke kuauhau,i ka hoopuka m a
ev i l to be shunned ,ka ana —e
It is a sm a l l ofl’ense in the l i st Of chiefs ? He m oopuna43
na ke kauwa ,
There he showed-
h is face ; N a Hana“4 kahiko o Kahuku
A grandchi ld O f a servant ,Born o f ancient Hana of Kahuku ;I ka waha hewa . the rep roach ing m outh ; ia ka lan i , i . e. ,
Keoua had v i l ified Kam eham eha .
"
Ia Kabanlu , the sorcerer ; pupuka Olelo , w ith decei tfu l words ; kaanem a , dece itful language of double m ean ing.
Such wa s the cha racter Of Kahaulu as a p rophet O f Keoua .
’“Hala iw i , a p erson gu i l ty of great offences , such a p erson sha l l die ; he lukuna . poet ica l for lukuia ane i , a quest i on sha l l any one be des troy ed for wel l dom g ? ponopono.
3‘O hoole i in i ke ku ikui ? O for e hoolei , to bea t , to p ound , to s trike w i th the fi s ts ; kuikui , a box ing. s tr ik ing
w i th the fi s t .
He hehi ia , a t reading on ly belongs to him , i . e . he deserves to be kicked.
He lukuna a l i i auanei , lukuna for e la lau ia , sha l l the chiefs be des troyed by you , Keoua ? (words of the poet ;O wae, to choose out , select ; e hookaawale i a , sha l l he [Keoua ] be s et apa rt for koa ie , nam e of a sp ecies of s p ea rl ike the p ololu ,
he is set ap a rt for death by koa ie .
87I koa laukan i . a so ld ier arm ed w i th a very long s pear , laukan i ; a Lono , i . e Kam eham eha : e i ae i ka ho
ano, speak to the sharpen ing stone , Kam eham eha , for he i s a grinds tone for the hatchets .
”N a p ahi lepe lua , double edged kn i fe or sword ; lepe the com b of a cock , the edge of any cutt ing ins trum ent ;
na ene, an off ens i ve weapon in war. about two feet long,a foot and a ha l f was hand le w ith a ba l l shaped head som e
four or five inches in d iam eter, fu l l of creases for infl ict ing pa in and death on the enemy ; ene p ahi , it was ca l leda kn i fe ; n iho wanawana . the p roj ect ion on the ene. Kam eham eha was l ikened in his fight ing to the eff ect of the
above instrum ent .
“°Ka ulae nui. a sp ecies of fi sh w ith m any and very sharp teeth in both j aw s ; n iho wakawaka , one tooth
act ing aga ins t another. so was Kam eham eha .
“’
O kou laau no ia , language of the poet to Keoua ; e luku ia O ke ino. to destroy what wa s m ean , corrup t ,
defiled
He ino ahoua auanei ? ahoua,swel l ing, increas ing ; he ino , it is an ev i l to be shunned , i . e. , Keoua ( language
of the poet ) .
“ I ahoua , a sm a l l O ff ense, his nam e m ay be found in the l i s t of chiefs ; i ka hoopuka m aka ana ae . he cam e
from or showed hi s face , i . e. , wa s born of the l ine of chi efs .
”He m oopuna , etc. , though he wa s born from chiefs , he is the grandchi ld of a servant . an exp res s ion of great
contem p t . the m os t degrad ing ep i thet tha t could be used .
”N a Hana kahiko , the grandch i ld o f ancient Hana o f Kahuku , a land in Ka ii .
3 65 Ka laau m ake 0 ka noa ,
He lukuna ali i ? “ anne i ? O wae ia i koa ie ;
koa ie
I koa laukani 3 7 a Lono , e i - ae i ka hoana ,
N a laau pahi lepelua ,
3 8na ene p ahi n iho
wanawana ,
Ka u lae nui 3 9 n iho wakawaka ,
Fallen is the Chief 3 9 3
The chi ldren of orphans , to s sed back andforth ;
A crim ina l on .the sea of Kaaawa , accord
ing to the law of Kaihehee.
The sea—m os s float ing a shore at Kauwa
hine ;Sea m os s floa t ing, sea m oss a watcher
guard ing the harbo r.
Ye are brought hi ther a s‘
a beacon for
TO be a guard for Halaea ' death craw l sthere from Oahu ,
A thri fty grow ing p lant e xtend ing to Kau ;
It shoots up , lea ves out , and sends forth
branches there.
Bring here , O br ing here ; bring here thep ri soners for s laughter
S laughtered in land , s laughtered by the sea
s ide :A s laughter w i th defilem ent of b lood ,
thoroughly destroyed .
A p lace bound in darknes s , aw fu l darkness ;
A ,p lace bound in darknes s , thousand fo lddarkness
A shark go ing in land is m y chief ,A very strong shark ab le to devour allon
land ;A shark of very red gi l l s i s the chief,
380 . I k ia i no Halaea ,
5 0 hookolo ka m ake a
Oahu,
Kanukawowo5 1 laha i Kau ;Ku a lau5 2 m anam ana ilaila .
Ho m a i e ho m a i , ho m ai no i nokeaN okea i uka ,
nokea i ka i
385 N okea ia p aum aele,5 4m eea ia kahi p aa
we la ,
Kahi paa i ka po kuak in i ,Kahi p aa i ka po kuam ano
He m ano ho lo uka kuu lan i ,He niuhi i‘7 lawa a im oku,
3 9 0 ° He p iha-
p iha u lau la 5 8 ka lani ;N a kam a l i i , of the chi ldren ; na kam a lele, an orphan chi ld ; he nounou, thrown back and forth as boys at
p lay w ith ba l l s of m ud , na gi ves force to the sarca sm aga ins t Keoua .
“He ni oe ka i no Kaaawa ,in the reign of Kua l i i of Oahu , he pun i shed crim ina l s by p lacing them on a
p iece of w icker work on the sea of Kaaawa , such was the law and read ines s of Kua l i i who wa s celebrated for hislong l i fe and other qua l i t ies . Keoua is l ikened to one of those p ersons p laced on the sea , he kupono, etc. , thi swa s accord ing to the law ca l led ka ihehee .
"He l im u lana , the sea - m os s float ing a shore at‘ Kauwahine , nam e of the shore where the sea—m os s was dr i ven,
the land was ca l led Kauawap ela .
“‘He lipuupuu , a l so the sea—m os s ; he ha lua , the p lace where the m os s col lected ; kia i awa , gua rd ing the harboror p lace where canoes m ight land, so Keoua .
“ I halihali ia m a i oukou, ye a re brought hither Keoua m a ; m aka koa was any fixed p laced up land at som e
d i stance from the s ea as a beacon to gu ide those at sea who are taking fi sh. N O Unulau, a p lace Ofl‘ south of
Ka ii , ap p l ied to Keoua a s a beacon for others to look at .
°°I kia i no Halaea , to becom e a watchm an a t Hala ea , nam e of a long dangerous cap e south Of Ka ilik i , on
Hawa i i ; hookolo ka m ake , dea th craw l s from Oahu from the p lace spoken before.
“‘Ka i i ukawowo, a sp reading v ine wa s p lanted at Oa hu, it sp read even to Kan.
r”"Ku a lau, it shoots up . leaves out and branches ou t there a t Kau
Ho m a i no (words of the poet ) give here, addres sed to Keoua ina , i nokea , i lukuia , that they m ay be s lainN okea ia paum aele, destroyed in filthines s , in blood, m eea ia ; luku a luku a p au loa , utterly des troyed ; m eea ,
to root up , overturn , destroyed utterly.
Kahi paa i ka po , a p lace fa st in darknes s ; kuaki ni , an intens i ve of t o, a terrib le dark n ight .
Kahi p aa , l ike the above ; kuam ano, num berles s .
He n iuhi , nam e O f a s pecies of very large shark ; lawa ika ika , very s trong to devour all on land, i . e , Ka
m eham eha .
5"He p ihapiha u laula , the red gi l l s of a fi sh , a s the gi l l s of a fi sh serve for brea thing and sus ta in ing l i fe , so
Kam eham eha i s the m eans of l i fe to the p eop le .
N a kam a l i i4 5 na kam alele, he nounou
m iana na ;
He m oe ka i no Kaaawa ,
46 he kupono i ke
ka ihehee ;
He l im u lana” no Kauwahine,
He lim u lana he lipuupuu ,
“ he ha lua k ia iawa ,
I halihalia m a i oukou49 i m akakoa no
Unulau
39 4 Fornander Collection of Hawa i ian Folk- lore.
He ha s a throat to swa l low the i s land w i thout chok ing.
Lands in work ing dres s are Kau and Puna ;Lands where m y chief m ay freely go , as
thou knowest .
Puna is a land where he m ay eat him se l fa lone ;
It is a land unfortified for m y chief , thouknowest .
Hi lo is a land not sure ly cap tured fo r m y
chief , thou knowest .
Keaau o f Wa iakea is a fi sh ca labash, the
cover is Olaa ,
“7hat be longs to other calabashes , be longsto Lawalawa ihonua .
CAN TO X .
Lawalawa ihonua and com pany was thelarge ca labash,
He p uu ka lea Ole5 9 i ka m oku ,
He m oku aleuleu6 0 Kau m e Puna ,
He m oku he le wa le6 1 no ia no kuu lan i ,i ike oe.
He m oku a i m a lu aku O Puna ,
PA UKU X .
O Lawalawa ihonua 1 m a ka ipu,
I m okuku2 poke ipuka iThey were cut up short a s i f fo r a sm a l l 400
d i sh ; Pokepokea iho poke ihoCut up sm a l l and m i xed together . Pokea iho i loko 0 ka ipuka i ;
3
They were s t i rred together in the gra vy Hoae4 i loko 0 ka ipukai moakaka ,
d i sh ; I ka ipu nan i a ka lan i o Hi loThey ga ve them into the gra vy d i sh in
clear water ;Into the roya l d i sh of the chief o f Hi loIt wa s po l i shed by Im oku t i l l beaut i ful , 405 Ua ha lo 5 ia e Imoku a nan iThe wooden ves se l s [ca laba shes ] of Ku luku lua .
Fetch the bam bu , bring here the bam bu ,
The sha rp bam bu of Lono .
Bring here, bring here,
N a ka laau a Kulukulua ;6
K i i m a i ka ohe, hom a i ka ohe,
O ka ohe7 hanao i a Lono,
Hom a i la e hom a i
He puu ka lea ole , to choke, to gargle, to be troub led to swa l low when drink ing ;
i
kalea , to choke.
He m oku aleuleu, a dres s to work in , one that if dirty'
w ill be no inj ury, Kaii and Puna a re working clothes .
He m oku hele wa le , the above d i s tricts are p laces where Kam eham eha m ay go at p lea sure as there w i l l beno enemy ; i ike oe , thou O Keoua knowes t (words of the poet to Keoua ) .
“’He m oku a i m a lu,Puna is a land where Kam eham eha m ay eat in secret unseen , a lone.
He m oku pakaua Ole, a d i str ict where there are no m un it ions of war ; p akana , war fence ; no kuu lani , form y chi ef ; i ike oe , thou Keoua knowes t .
“He m oku nha i aholo, Hi lo is not certa inly cap tured ; uha iaholo, as in a race som et im es one is before then
fa l l s behind , then the others . etc. , so it is not certa in wh ich W i l l W in, so wa s Hi lo.
“Keaau o Wa iakea , Keaau was a large land in Puna ; Wa iakea , a la rge land in Hi lo, these two lands are
the ca labash ; he poi , the cover Of tha t ca labash is Q laa , a land of up per Puna .
“N oloko ia 0 na ipu e , the above m ent ioned p laces , Keaau, Wa iakea and Olaa , were in the ca laba sh, i . e. ,
in the power of Kam eham eha ; e i s added to i pu as an ornam ent in reci tati on ; no lawalawa i honna m a lawa , bound,t i ed up t ight , an ep i thet of Kam eham eha .
’
Lawalawa ihonua , nam e of a la rge wooden ca labash,Hi lo is m eant by thi s .
M oku, cut up , cut short , a s land d i v ided into sm a l l tracts , as fish cut in sm a l l p ieces .
Ipuka i , a sm a l l di sh for gravy ; pokea , to cut up short and m i x together.
‘Hoac, to gi ve , to trans fer to another p lace.
"Ha lo, to p o l i sh, to garni sh, to m ake bright. Im oku, nam e of a chief of Hi lo.
l‘Kulukulua , nam e of a chief of Hi lo ; Ka laau , a w ooden vessel , wooden ca labash7Ohe hanaoi , cutting ins trum ents were form erly m ade of bam bu.
He m oku pakana ole6 3 ia no kuu lan i ,i ike oe.
He moku uha iaholo6 4 o Hi lo o kuu lani ,i ike oe .
Keaau,
6 5O Wa iakea , he ipu ia , he poi 0
Laa — e
N oloko ia 0 na ipu e, no Lawalawa i
honna m a e
ing of the gods by the ir worship ers .
Fornander Collect ion of Ha tc'a iian Folk- lore.
The red ta i l of Hahom ea
Break ing through indeed the forces of the
leaders ;Thou art j um p ing to the up land o f the
i s land ;Thou art leap ing to the Hikiku ;Thou are leap ing to the Hikim oe
'
That land is left behindThe land has becom e the fa vorite’s ,Its breath even belongs to him
The p eop le all adhere to him ;
Thei r food indeed i s baked ka loThey fetch the stones from all the i s land
round .
His m aster com es in the p resence of
Wakea .
The thunder on the ground , the thunder in
the a ir,
It moves a long o ver Puna luu and Pap akiiki i ,
O ver the p la in where Kane wa s worshiped
On the p la in where Ku a long w i th Lono[wa s worshiped ] .
There was adorn ing, the m i xed sweet food
o f the landWas gi ven into the m outh of Ha inukulani ;
There it was gathered , co l lected ,
By Luaka imoana [god of that p lace] .
They were gathered in sufficient abundance ;
The awa was p rohib i ted by Kuka ilim oku ;It wa s the god
’
s kapu through Ma lela ;The kapu a l so by the m a le gods :But they ate together w i th the fem a le godsBut his awa wa s p rohib ited U lunae ;[The p riest ] p rocla imed a kapu , the ad ze
rests ;
450
455
7Hahom ea , an ancient warl ike chief.
44s
Ka pewa ula a Hahom ea
Paoa 2 8 na m a ka a lihi ;
Le ia 2 9 oe m a ka uka 0 ka m oku ;
Hoae i Puna luu,
3 3 i Pap aki ikii ,I ka pap a lekaleka
3 4a Kane ;
I ka p ap a a Ku m a laua o LonoHana ia i nan i i wa l i ka ina i 0 ka m okuHaona
3 5 i loko o Ha inukulani '
Ohiohia 3 6 m a i , uka i akoakoa ,
O Luaka im oana .
3 7
Ohiohia m a i a lako wa le na ;
O ke kapu 0 ka awao Kuka ilim oku ;3 8
O ko akua kapu hoi e Ma le la ;Kapu ho i i na ’
kua Kane ;
A i puku3 9 hoi i na ’
kuawahine
Kapu hoi kona awa o U lunae ;40Kabea lealea‘1 ia m a i
’
ke koi ;
Kam eham eha is sa id to be his ta i l , i . e . , fol lower, im itator.Paoa , to break through, as a la rge fi sh inclosed in a net m akes a dash and breaks through.
Le ia p as s of le , to leap , jum p .
Wa ihoa p a s s for wa ihoia .
KO na aum oku, all the lands a round ; ka , to com e, to ap p roach.
3 2N ehenuu , the eff ect , the s tr ik ing of thunder upon t he ground ; nehelani , the sound of thunder in the clouds .Note : Hawa i ians seem not to have unders tood the connect ion between l ightn ing and thunder as they attri bute to hun
der what belongs to l ightn ing.
8 3 Puna luu,nam e of a p lace in Kau; Pap ak i iki i , a p l ace near Puna luu ; hoac, to m ove a long. See ae to p ass .
Lekaleka , to offer a sacrifice, to worship a god .
Haona , see hao to cram , and ha ona to cram into one’
s m outh when one i s hungry ; ap p l ied to the l i bera l feedHa inukulan i , nam e of Kam eham eli a
’
s god whi le fight ing at Kau“Ohiohia , to gather up , to col lect l ittle things ; uka i , up inland ; akoakoa , to a s sem ble , to co l lect.Luaka im oana , nam e of one who gathered things for Kam eham eha
Kuka ilim oku , the wa r god of Kam eham eha .
A i puku, a s ta te of freedom am ong the gods in rega rd to eat ing, when there wa s no kapu.
U lunae , nam e of a p lace in Ka t‘
i .
Lealea ,nam e of a kapu ; kahea lealea , to p rocla im a kapu .
Le ia oe m a ka Hikiku ;Leia oe m a ka Hikimoe ;
Wa ihoa 30iho ia a ina .
Ka honua no ko kam aiki ,
O ke ea ka ko i ana ;
He m ea p i l i wa le no kanaka ;He m ea a i na ka lo moa .
K i i na ka pohaku i ko na aum oku
Ka m a i kona haku i ke alo o Wakea
O nehenuu,
3 2o nehelani ,
480 .
Fallen is the ChiefThe adze that wa s hew ing at the eterna l
thought ,
3 9 7
Ke ko i haliha li a” l<a - m anawa . C
A t thy offence of - inward ev i l thought . 460 . Ka ha la an a K inaukolo
There is the break ing o f the kapu A ia ka wahi kapuA t the s tand of the god p ardon ing off ence Ka ha inun“ ka lana O Wakea
o f Wakea Ka ha inana 45 a Iku. m ana a K ihawahine,
The as sem b ly of worshipers of Iku , by the E hia a im ana ia Puna .
power of K ihawahine ,
Great ly des i ring to consum e the land o f
Puna .
That is fOOCl fOl' that m any bod ied wom an , Ia a i ka wahine k ino [au,
For the fi sh ly ing on the surface of the Ina i a m oe aau4sm i lo
,
water ; the m i lo be low ; Ina anac holo'
o Wa iwela,
For the m u l let sw im m ing in the lake Ho lo wai 50 o Wa iakea ,Wa iwela , I Ku la ,
i Kapoho ,i Puehu,
i Kum ukukuiPas s ing thence to Wa iakea
,
Through Ku la , through Kapoho ,through
Puehu, through Kum ukukui .
The houses s tood at Walekawahine, 470 Ku aku na ha le i Walekawahine ,
The cap acious house bu i lt by the ch iefs Ka ha le Kam auliola 5 2 e ka lan i ,Let him l i ve forever, O let him l i ve ; E ola ,
— e —e Ola ,
Let the chief l i ve , the roya l festoon of E Ola ka lan i , ka m a i le a l i i a K iha ,
K iha . Keia wahi lan i $4 au, e Ku l
Thi s chief is thine , O Ku l
Let the l i tt le chiefs under him l i ve , 475 Ola iho na lan i liili i 5 5 m a la lo ,
Let the father chiefs l i ve under his p ro
tection
Let the so ld iers l i ve who fought in form er
t im es ,
Let the m a s s o f peop le l i ve — the com mon
peop le ;Those who m ake the co l lected body of the
i s landWho p repare and put in order the fea sts .
Ola iho na m akualii 5 6 i ka op ina ,
5 7
Ola na koa nana e haka “s kahuna,
Ola ka hu5 9 poe nui he m akaa inana
Ka m ea nana ka aha m oku — e— a
N ana e luaa wa l i ka ahaa inaKoi hauhaua , s trik ing adze ; ka , to s trike at , to afi ect ; ka m anawa , the in terna l thought .
Kinaukolo , nam e of an ancient chief on Hawa i i ; k inaukolo , kinaunau , to revol ve in the m ind, esp ecia l ly ev i l ;kolo , to com e in j udgm ent , to condem n for som e w rong.
“Ha inuu ,— ha ianuu , the ra i s ed s tep s on wh ich the ido l s tood . Ka lana for kala a im
, p a rdon ing a s of an offense,
thi s was done by the gods through the p r ies t hav ing off ered an accep table sacr ifice .
Ha inana , an a s sem bly, a m u l t i tude assem bled for w orship ; K ihawahine , the l i za rd goddes s .
Hia a i , great ly des i ring to eat , to consum e.
Lau, m any ; lehulehu,kino lau, m any bod ied, ap p l ied to Kihawahine above.
A an , to sw im or float a s a fi sh w ith head above w ater ; m i lo , the branch O f a tree on the bank of a fi sh pondthe branch reaching below the surface of the water ; ap p l ied to the p eop le of Puna conquered by Kam eham eha
4"Wa iwela , nam e of a pond in Puna from the fact that the wa ter is a lways warm from the volcano.
Holowa i , l itera l ly , to sa i l by water , to p a s s from one p lace to another ; Wa iakea , nam e of a s tream at Hi loKula , Kapoho ,
Puchu, Kum ukukui , nam es of p laces in Puna .
"Kam auliola , com fortably res id ing,
i . e . , a house to l i ve com fortably inK iha , an ancient chief.
Ke ia wahi lan i , thi s kind of chief, i . e one of hi s cha racter.
5 5
N a lan i liili i , ap p l ies to the chi ldren.
of Kam eham eha .
M akuali i , the chiefs under Kam eham eha , esp ecia l ly the O lder ones .
Op i , op ina , I s t , the p lace on . the s ide of a p erson b etween the r ib s and the hip bone ; z ud , the place O f afifec
t ion to l i ve in the op ina of a p erson is to enj oy his fa vor and p rotect ion.
”Haka , to fight ; huna , before , t im e pa s t .
Hu , ap p l ied to all the p eop le , the m u lt itude ; ka hu p oe nui,all the peop le everywhere.
Luaa ,i st , to pound poi t i l l soft ; 2 nd, to m ake p oi and m ake ready food and conven iences for a fea s t.
Oahu
a chief.
Forna nder Collection of Hawa iian Folk—lore.
CAN TO XI .
The roya l fea st in the p resence of Kn ‘
Kahuilalani gi v ing food in abundance and
o verflow ing ;In grea t abundance o f food that m en m ay
l i ve .
He has an abundance at the assem b ly o f thechiefs .
Let all the lands lie hushed in s i lence ;Let the chiefs assem b le the m ul t itude into
a com p any,To eat the good co l lect ions o f the landLet the land of Mau i belonging to Kam a
be searched .
A nd the four i s lands o f Kalakaua ;
Let O ahu firs t be swep t clean by Kuihewa ;Let the region o f E wa [be swep t ] , evenLihue of Hoalani ,
O thou whi te land , thou chi ld O f Laa .
The land o f Kaua i appears be longing to
M anokalani ,
The i sland of Kealohikikaupea .
Com e ye [to Hawa i i ] and dwel l w ith p rop riety ;
S it down a t the feast of the chief that hem ay be honored
The chief ho lds a feast throughout Hawa i iThe l ine of separat ion i s set up , a l ine
from ancient t im es ;
The cord,the s ign o f separa t ion ;
A nd the chief is s eparated l i ke the head
dres s'
from the head .
The cord [ca l led ] M ahilip ine and Mahil i ka
,
485
49 0
49 5
500
PA UKU XI .
A haa ina ka lan i i ka 10 10 1 0 K i t“
Kahuilalan i ap iap i 2 kanalani ;l kanalan i3 ola
A p iap ikana ka a'
ha a ke’l i i
Hakei"na m oku ka iam u ;
Hoolua 5 kaha k a lan i i ke ana ina,
A i i na kio6 honua m a i ka iHonna m aka ika i"Mau i o Kam a
N a a ina eha o Kalakaua ;8
I kahi l i ia e Oahu 0 Kuihewa ;9
I ke au1 0 E wa o Lihue o Hoalani
,
E ka ainakea 1 1 kam a l i i a LaaIke m a i la Kaua i o M anokalani
Ka m oku O Kealohikaupea‘3
Hele m a i e noho i ka pono ;E noho i ka ahaa ina a ka lani i nani a iA haa ina
'
ka lan i iluna 0 Hawa i iKau ahaulaM ka aha m a i ka po m a i ;
Ka aha ba i lona i kaawale ;
A kaawale ka lan i m e he pu'
alei 1 5 la
Ka aha o M ahilip ine o M ahilika
1
L0 10 0 Ku , on the tra in of Ku , i . e. ,in his p resence, before him
2Ap iap i , to be ful l , to overflow as a ca labash fi l led too ful l , ap p l ies to clouds so ful l of water tha t they shedKahuilalani , nam e of a god gi v ing food in abundance .
aKanalani , in great num bers , in abundance, l ike ap i ap i .‘Hakei , to lie s t i l l , to be hushed in s i lence ; ka iam u a great m ul t i tude of p eop le s itt ing in s i lence“Hoolua , to col lect ; hoolua kaha , to col lect the m u l titude.
6K io, heap , co l lect ion ; k io honna , p i les , heap s of food.
7M aka ika i , to exam ine, to s earch out ; Kam a , to whom Maui ancient ly belonged .
“Kalakaua , na a ina eha , these were Maui , Moloka i , Lana i and Kahoolawe. Kalakaua wa s the son Of Kam a
”Kuihewa , an ancient k ing of Oahu ; known a l s o as Kakuhihewa .
l°A u, region, country, l i tera l ly, flat land ; L ihue , the p la in at the ba se of Kaa la ; Hoalan i an ancient chief of
A inakea , l i tera l ly, wh ite land , i . e . , Koolau so ca l led because of the whitenes s of the reef and sand . Laa hekupuna a l i i , a p rogen itor of chiefs ; kam a l i i , the descendants of Laa , cont inued to res ide at Koolau
1"’M anokalani , chief of Kaua i , grandson of Laa .
Kealohikikaupea , king of all Kaua i .A haula ,
red cord , the nam e Of the l ine fencing off the com m on peop le from the chief, the l ine Of kap u around
Pualei , a head—dres s of flowers .
A ha m a i ka p o m a i , thi s kap u wa s es tabl i shed t im e out of m ind .
M ahilip ine and M ahilika , nam es O f two cords used ancient ly a s s igns of kapu by chiefs .
400
52 5
wa lks
up a s
p it , a
Fornander Collection of Hawa iian Folle- lore
The l i v ing awa o f the chief, let him l i ve toold age.
The feas t ing awa o f the chief ti l l he wa l ksw i th his sta ff ;
The feast ing awa of the chief t i l l he wa l ksin a trem or ;
The fea st ing awa o f the chief t i l l he goeson four,
\Vhen he s i ts doub led up , bound fast ,unab le to speak .
But the k ing’
s awa causes m en to s it '
s t i l l ;The awa o f the kapu Koolei to the t im e
when old age se i zes the hands ,TO the s i x th generat ion , to the seventh,
To the e ighth, to the n inth,
[Ti l l the] chief becomes dark waterThe chief drank in Kona ,
at Kaha luu,
O f the water of Wa iakapo
lle destroyed the youngest chi ld o f Um i
In the ca lm of E huka ipo .
In the t im e o f the hot sun when it was
ca lm ,
In the bosom o f A huina there at Ka i luaHe ate to the fu l l , wa s sat i sfied w ith the fat
of the i s land .
Let the chief eat ;The chief ate the rich da int ies of the landHe a te consum ing the p roperty o f thei s land ;
The rem nant was burnt, it was throwninto the p it of fi lth ;
Into the vom it of Hawa i i .Into the chewed m atter of the chief
throughout the i s land .
530
53 5
540
545
.Ka awa Koolani m akuakahi ,4
Ka awakoo Koolani m akualua ,
Ka awakoo3 6 Koolani m akua ko loko loKa awakoo Koolani m akuaha ,
3 7
O Puhekeha 3 8 lawalawa i nam n
O am au3 9
nae ka awa O ke’l i i ;
Ka awa koolei40 m akualim a ,
M akuaono , m akuah iku,
M akuawalu, m akua'
iwa ,
Wa i e lee le ka lan i .Inn aku i Kona ,
i Kaha luu,
I ka wa i O Wa iakapo .
4 2
Pukuf 3 aku i ka pok i i a Um iI ka m a l ino a E huka ipo
I ka la koko4 5 m a l ie,
I ka po l i O A huena46 i Ka i lua — la
Hoao na iho , ana ka m om ona 0 ka mokuE a i ka lan i ;A i ka lan i ke kuilena a inaA i na 4 9 nanl ia iho ka opa la m oku ;Puhia ae ka iw i ,
5 0 hoolei ia ae i ka m ana
ku — e— a
I ka pua ina“
0 Hawa i i laI ka moka 5 2 o ka lan i honua m oku
Koolani , l i v ing to old age, l iv ing forever ; m akuakahi , a t im e of old age , when the ha i r is grey and fa l l s off
M akualua , Old age, when one wa lks w i th a s ta ff.
A wakoo, a kap u concern ing awa , a kapu that wa s la id dur ing the fea st ; m akua kolokolo, old age , when one
w ith trem or in his j oints , trem bl ingly.
“’M akuaha . a t im e of age when one creep s on hands and knees .
Puhekeha , to s it a s an Old p erson doubled up w i th hands fo lded and lean ing on the knees ; lawalawa ,boundW i th a rope or s tring ; nam u, a fa i lure of the vo-i ce from old age ,
infi rm i ty of the organs Of sp eech“ Am a ti , the awa of the chief causes m en to s it s t i l lKoolei , nam e of a kapu la id dur ing an awa drinking cours e
“
Kaha luu ,nam e of a p lace near Ka i lua , Hawa i i .
Wa iakapo, nam e of a p lace the other s ide of Ka i luaPuku , to destroy, to ann ihi late (Kam eham eha )E huka ipo ,
an ancient king of Kona .
Koko , hot ; la koko , a hot sun .
A huena , nam e of a he iau a t Ka i lua , Hawa i i .'
Hoao , to ta s te , to eat , to enjoy ; na iho , to the ful l . ap p l ied to ea t ing ; ana to be sa t is fied w i th eat ingKuilena ,
’
the p rop erty, the fru its of a land .
A ina for ( i i , to eat , to consum e ; nanl ia , see mm,to chew , I ins erted . to chew a s a rum inat ing an im a l ; op a la ,
the p rop erty, the subs tance of one .
°"Iw i , l i tera l ly, bones , the rem a ins of ea t ing, the rem nants o f p rop erty of a subdued p eop le ; m anaku, a deep
recep tacle of fi l th and use less m atter.
“'Pua ina , to s p it , to show contem p t by s p itt ing tow ard or at a thing,
“Moka , to chew and s p i t out , the m a tter chewed and sp it out .
Fallen is the Chief.
CAN TO XII .
Here is thy i s land , O chief !The top knOt o f ha i r of him stand ing
erect ;
The flow ing dawn o f the ri s ing god[Ou lu ]
A bo ve Oulu he l iesA bove the kapu gods , even LonO '
A bove the re lat i ves o f ancient chiefsO thou chief
,
Thou Ka‘
laninuikuhiwakawaka ;
Thou disperses t l ight every way, thoushowest thy descendants
Thy descendants ha ve pas sed before the
chief .
There was the str i k ing, the box ing is pastThe fight ing a s sau l t , the roya l contest ;The kapued p ro strat ion of the boxers ,
40 1
PA U R U XII
E ia ko m oku, e ka lan i !O kaeo oho o ke kupu ; 1Ka leina 2 p awa o Oulu ,
kam a
The bo x ing go ing forth, he is the strong 560 Ke kui hele lani8 he ohiako ;
ohia ; He ohiako,he oneo
9no Ku
The ohia tree, the devoted to Ku . Ku ka inahelelo ka ohiaKu sep arates the ohias Kam ahao m ai ka wao ,
“ he— o
Wonderfu l is his exclam at ion . He ohia lauhau, he unu1 2 ka lana Ola
A broad lea fed ohia , a heiau of l i v ingsacrifice
Before the heiau, even Kanoa . 565 Im na i ka wa ihau ,
1 3 i KanoaThere sha l l be led the m u l t i tude o f wor I la i la e kai 1 4 a i ka aha
shipers , E p apahola1 5
a i ka a inaO thou who ha st destroyed the land ! E ha i ae a i ka pono i ke ’l i i ;Te l l thou to the chief what is r ight ; I na hoa noiaul“ m oku ;To his counse lors o f the i s land ;To Ku , even Kunuiakea . 570 Ia Ku , ia Kunuiakea ,
‘Kupu,
ep i thet O f Kam eham eha ; kaeo, the ha i r on t op of the head gathered and t ied up in a bunch so as to
s tand erect .
2Le ina , flow ing a s l ight , sp read ing a s the dawn ing of m orn ; Oulu, the flying god, the fl ight of Oulu wa s stra ightforward l ike l ight , but Kam eham eha
’
s lying down wa s above his fl ightr’
A we, com p an ion ,friend , relat ion .
‘Kaakam a , two words , thy lean lea-m a , chi ldren .
Kui , to str ike w ith the fi s ts ; peku, a contest in fight ing, box ingPunana , to draw near to, to _ap p roach, esp ecia l ly w i th a v iew to box or fight , to com e together a s p ersons
threaten ing and brand i shing the i r fi sts ; p ekulani , see p eka above, the roya l contes t .
M om oe kap u, the kapu wa s to lie down and fight w ith ‘the fi s t , and no other way.
Hele lan i , wa lks a chief, ham e gi ven to Kam eham eha ; ohiako, the ohia cut down for sacred p urposes when
a p erson wa s s acrificed to gi ve i t power, an ep i thet of Kam eham eha .
0
Oneo, cons ecra ted, devoted.
lo
M ahele , to d i v ide, to sep a ra te, to p o int the p roper th ing for a p lace .
Ka wao , the exclam at ion on ordering m en to act s i m ultaneous ly.
‘Ulunu, nam e of a he iau ; ka lana ,
i . e. ,ka la ana . O ff er ing a sacrifice that would p rocure or rescue l i fe
Wa ihau , a he iau ; Kanoa , the nam e of the he iau.
Ka i , to lead , d i rect the m ul t i tudes in the i r worshi p at the he ian’
s so they need not go wrong, but obey theform s of serv ice.
l“Papahola , ho la the art icle that puts fi sh to s leep , hence , a genera l swoop of ruin, p ap a an intens it i ve.
N oiau, counse lor, one who consu lts w i th the king on the interes ts of the governm ent .
Kunuiakea , the sam e a s Ku.
I luna o Ou lu ke m oe
O na’
kua kapu o Lono ;O ke awe
30 ka lan i m a .
E ka lan i e,E Kalaninuikuhiwakawaka °
Kuhikuhi wakawaka kuhi kauKaukam a
“ i a loa lo ka lan iIla ila ke kui5 ha la ka p eku ;Ka punana
e kui ka pekulani
Ka m om oe kapu7 a kekui,
Fornander Collection of Hawai ian Folk- lore.
A t even ing bow down at kapu serv ice of
the i s landA hiahi hoom oe ka aha 0 ka m oku °
Kakahiaka kau kaula l ino m oku peapea ;Ka la e kukala a i ka a inaO ka laau hio 1 8 konohi k i .
In the m orn ing put up the tw i s ted cord
over all the i s land :On tha t day p rocla im throughout the landThe konohi k i is a lean ing tree.
O ye poor p eop le, changing thi s way and 575 . E ke a lua lu 1 9 la ,ka m alala ioa ,
that , Ka uli , ka ehu,ke kap ii ,
2 0 ke kaa i , ka lo le,The da rk ha ired, the red ,
the s tand ing ha ir, Ka m a lo kau i ka p i ko ;the curly ha ired , the long sm ooth Ka uha kakau,
ka waha m aalea i kahih a ired ; a l i i
The m a lo upon the lo ins ; Ke k in i o ke1a kaua ,The tatued thigh, the cunn ing m outh
where the chief l i vesThe m u lt i tude of that war,
The hos ts of thi s war, 580 Is a poe o ke ia kaua ,
Ye flatterers , s t ingy, s l ippery in thought, Ke kuai im ka i —.
olu — e ke loa ;
go farther off Ke kuleana 2 3 pehu,ka hookaa pehu
Ye whose office i s swo l len words , paying Ka peue ,
2 4
pep eue 0
w ith van ity ; Hoowalea o loko 0 ka ha leTo p lea se, to feed the van i ty ;To sat i s fy [the chief ] in his houseThe chief has a lam enes s ,
The p arent is a k insm an , the k indred are
pos ses sors of land .
These indeed are the peop le'
about the k ingE xci t ing him to go thi s way and that ,
Ta x ing them sel ves m uch to think for himSeek ing out thei r persona l sk i l l .Pu l l away [ye adv i sers ] , pu l l away,Let the root of Kuaana be pu l led up ;
The tap root , the s ide roots of Kekuahuia ;
The roots of A kaanuioleloloa .
P ick off its lea f bud and let it dry,
Let him s id le down .
GO for the hu l i , let it grow thr i ft i ly,
He Op a na ke’l i i ,
He k in i 2 6 m akua ,he k in i a i a ina ,
O ia kanaka no ia o ke’l i i
E hoeueu e ho loho lo ana i o i anei ,N oonoo iho ana ka noonoo
585
Laau hio, ap p l ied to a ko‘
nohik i because he is under, or yields to a chief.
A lua lu, ap p l ied to p eop le of changeab le m inds ; m alala ioa , p oor p eop le w ithout lands , vagabonds .
Kap ii , ha ir s tand ing erect ; kaa i , curly as the ha ir ; lole, long, flow ing sm ooth ha i r.
Piko,lower part of the be l ly.
Kua i i , to fla tter, ca j o le ; ka i , close—fi sted , selfi sh ; olu,m anao p ahee, s l ip p ery in thought , not fi rm ; e ke loa , be
off, begone, go farther OE .
Kuleana , Ofiice ,bus ines s ; p ehu , swol len , the office of swol len speech, i . e. , flattery ; hookaa , to ful fi l l an Office,
to pay a debt .
2‘Peue, p ep eue, to fla tter w ith inflated and fa l se language, to ap p ear p leased in speech and conduct , when the
hea rt is want ing.
Opa , see oop a , lam enes s
“K ini , a kinsm an , a relat ion ; a la ina , an eater, i . e. , an enj oyer, p os s es sor of land.
Huk ia for huki,to draw , to pu l l . Thi s is the taun t of the p oet to the sel fish fla ttering adv i sers of the king.
Kuaana . an ancient ch ief of Hi lo.
“
M ole, the tap , or p erp endicular root of a tree ; p a iaa , the s ide or hori zonta l roots of a tree ; Kekuahiwi , an
anci ent chief of H1 10 , son of Kuaana .
A kaanuioleloloa , an ancien t king of Hi lo.
A koa , for akoia , to cut,cl ip O ff
, to p ick w ith the thum b and finger as a bud of a p lant.
I l i i l i , ka lo top s for p lant ing .
Im i iho ana ke k ino akam a iHukia ? 7 la —e hukia la — e
,
Hukia ka m o le o Kuaana 2 8 iluna ,
Ka m o le2 9 ka p a iaa o Kekuahuia ;
Ke aa O A kaanuioleloloa .
3 0
A koa 3 1 iho kona l i ko a m a loo ,
Noho wa le ia ,E k i i ka hul i 3 2 kawowo ,
404 Fornander Collect ion of Hawa i ian Folk- lore .
62 0 . [He is ] stand ing to inqui re o f the gods , 6 2 0 . E ku i pehe” ana i na akua ;To recom p ense the lords , E hookaa“ ana i na haku,
Piikua together w i th Leiau . Ia Piik i i laua o Leiau ,
They were instructors o f the day and Ka ka haku o ihana ao , Oihana po
n ight lessons . Ka hoalii kilihe’
a2 3 i ka m a lam a kapu ,
The com p anions showed the kapuObservances ,
62 5 Carefu l ly [ins truct ing] t i l l the chief was 6 2 5 M a lam a a koa ka lan i m a ,
p roficient . W32 5 i Kaua i i Pap aenaena
Kaua i heard it a t Papaenaena ,I Hanahananui , Lan iakea ,
A t Hanahananui Lan iakea ,I ka ha le ku ka a ina O Wakea m a ,
A t the house adjo in ing the land of Lap a ka i 2 9 i ka n iho o Ku,
go
Wakea p eop le .
Sea wa ves are the teeth o f Ku.
630 Da rk clouds are the eyes of Ku
O f Kap ilikea , Kap ilikea tread ing his i s land ,
Sp read ing the sp ider- web
For the sp ider’s erad icat ion of all i l l sSwep t is the i sland of troub le m akers ,
63 5 . C lear ly p la in is the wel fare Of the land ,
The chief ha s es tab l i shed his authority,P lanted the food , restr icted [it t i l l ] ripe,
broke the sugar cane ,
The banana s r ipen , p igs are ra i sed ,
The dogs fattened, the cock ’s spurs
sharpened ,
640 . The awa r ip ens, the wanke has fru i ted 640 Lena ka awa , hua ka wanke ,
P lant the coconut o f the chief , Kanu ka niu a ka lan i m a ,
The coconut of Kane- i - honua Ka niu a Kane- i—honua ,
R ad iat ing the length of Hawai i Kaa ka lo loa 3 8 0 Hawa i i,
Houses s tand apart in p a irs , Ku au aha lua 3 9 na ha le,645 . [A s ] in the t im e of Wakea
’
s re ign . 645 . O ke au lan i 40 o Wakea ,
Pehe for p ehea , ques t ion ing before the gods .
“
In the front (of p reced ing l ine ) , the custom of ancient t im es be ing to carry thei r wa r gods w ith them intothe ba tt lefield for the double purpose of encouraging its s i de and crea t ing dread in the ranks of the Op p onents
2 1To rewa rd keep ers for wa tchful n ight serv ices an d ins truct ion.
A l l ques t ions of serious m om ent were the subj ect of n ight serv ices and ins truct ion .
Kilihe’
a , exhi b ited ev idences of thei r ca l l ing.
‘Prayer for the chief’s efl‘iciency in warfa re .
Wa , sound of v ictories carried to Kaua i , at Pap aenaena
Papaenaena , nam e of the land ing at Wa im ea .
Nam es of Kaua i lands at the shore.
2“This seeks to m ake the loca l ity fam ous a s the p lace Of res idence Of Wakea and his p eop le ; Wakea , the an
cestor of the race.
2”Lapaka i , the waves tha t rol l in , or dash on the shore, are l ikened to the teeth O f Kuha im oana (here abbre
v iated to Ku.
Kuha im oana , the fam ous shark - god of Hawa i i .
Maka o Ku , eyes of Ku, in l ike m anner, a re rep resented by the dark clouds .
Kam auli , a cloud cond i t ion sought for om ens .
Hahi , used here a s hehi ; Kap ilikea , not clearly unders tood but ev ident ly a renovat ing p roces s or m ovem ent to
agree w ith the fol low ing :
“
Punawelewele. sp ider—web for entanglem ent of the enemyAkaka i kea , undi s putably clea r ; op en and above board .Pono , a word of m any m ean ings hav ing good a s it s root
The poet up to l ine 642 p resents cond it ions Of p ros perity.
Loloa , in it s use here i s v i rtua l ly the length and b readth O f the land .
A u aha lua , t im e of com p an ionship , not in r i va l ry and d i sputeCond it ions of Wakea
’
s t im e a s s ole, abs olute ruler.
I m aka o Ku3 1 ka kam auli ,
I hahi 3 3 Kap ilikea , Kap ilikea i konaKa i ka punawelewele, 3 4I ka punananana nai ea
,
Pau ka nana nana iea a ka m oku,
A kaka 3 5 i kea ka pono 0 ka a ina ,
l- Iookau ka pono3 0
o ke a l i i ,Kanu ka a i
, kapu, o- o ,
ha ka ko ,
Pa la ka m a ia , ke a ka puaa ,
W'
e lu ka i l io , kaka la ka m oa — e,
Fallen is the Chief 405
Grea t W'
akea was the land’
s l i fe of the
chief Ha loa ,
Hawa i i wa s p art of his flesh,
A t the foundat ion of the land .
They a te and were nauseated ;
They were surfe i ted w i th wea lth ;The s tore houses were fi l led :There was no space for garm ents ,
The ca labashes were stored w i thinW’i th the p ro l ific gourd o f Kam a .
Seen co vering houses and trees in growth,
Gourd- hanging w i l iw i l i a t N aa lehu ,
Grow ing and fruit ing on the trees .
The chief weilding the weapon str i kessquarely on Hanakahi ,
Break ing Hi lo '
s bra ins , oo z ing s l ip p ery a t
the thrust ,
[A t ] the s lopes of Ha la i .Pa ikaka is l inked in com pan ionship ,S truck w i th the kapa heater the alaea
water overflowed .
B lood flowed , flowed be low the wet land ,Changing correct ly the sacr ifice ,
That the sacr ifice for Hi lo [m ight ] beaccep tab le .
The sacred awa borne in p roces s ion ,
Wi th m orn ing [gathered ] awa ,
A s [an ] offering for sanctification
To en large the power of the god
[To ] curse contend ing forces , 670 Mo l ia i k in i waha hewa ,
Those m any com posers I na k in i haku5 7 m ele la ,
That inform ed him . Kona heard ; Nana i lou ae a kona 5 8 lono Kona ,
The stones were at once arranged in order , A kah i la bakubaku ka pohaku ,
5 9
A rranged from m orn t ill noon , Ke ao haku ke awakea ,
Ka ha m oku. etc. ,in Wakea wa s the breath, the l i fe of the land , a s ances tor of chiefs .
Hawa i i is cla im ed to ha ve been born of Papa and Wakea , hence, p art Of hi s fleshHounna , a s honna , the foundat ion for the growth, enla rgem ent of the i s land.
Ua a i . they referring back to the peop le , ate boun t i ful ly.
Lihaliha . naus eated w i th fa tnes s .
Kenakena , etc. , p ictures benefi ts fo l low ing under Kam eham eha’
s ru le.
Ipu lonolau , ,a p rol ific bi tter gourd of Kam a a s Kam apuaa , a god of cul t i va t ion ,
its v ine cover ing trees and
houses . a s shown in the fol low ing l ines . ind icat i ve of fru it fulnes s under the new regim e.
kinds
IlllCCS
“The poet here p ictures cond it ions at Kam eham eha'
s a s saul t upon Hanakahi (Hi lo )Lolo poo , the bra ins of Hi lo oozed out a t the a s s aul t .
M ahap uu O Ha la i . the Ha la i tw in hi l l s of Hi lo .
Pa ikaka , the sea of Hi lo , shares in the m i s fortune of its overthrow .
"Wa i alaea , the redd i sh wa ter for tem p le service. o
’
erflowed , blood - l ike. for the sacrifice.
Hoololia . a shi ft ing from s ide to s ide .
Om a , the p rep arat ions for w ar ; a l so. the sp ace for sacri fice between two arm ies .
A wa (P iper m ethys ticu-ui ) bore an im portant p a rt in all p ries t ly and sacr ificia l cerem on ies , and the severa l
had thei r resp ect i ve degrees of ap p rop riatenes s as to the p roper offer ing to the gods for the serv ice in hand .
50K in i waha hewa , num erous s landerers , backbi ters .
“ These m any com posers , chanters , of the contend ing H i lo a rmy, tha t thev m ay be discom fitted in the i r utter
and the ir p rophecies com e to naught .
MTheir exp res s ions have been hea rd even in Kona .
Pohaku, s tones for cons truct ion of the tem p le, the usua l p rep a ra tory s tep in the outbreak of hos t i l it ies , forconsul t ing the gods on the outcom e, and ded icat ion w ith sacrifice O f the fi rst v ict im .
O Wakea nui ka ha * 1 moku, o ke hi 0
Ha loa ,
V Vahi i kana io,
‘2 Hawa i i ,
I ka honuna 4 3 nui 0 ka m oku,
Ua a i‘“
a na lihaliha ,
4 5
Ua kenakena 46 i ka wa iwa i ,Ua p iha na ha le p apaa ,
He aahu wahi noho ole,
Hookuonoono na ipu i loko,
I ka ipu lonolau* 7
a Kam a ,
Ike aa kau ha le a kawowo i kaw iliw ili ,N a w i l iw i l i kau ipu a kaalehu,
I kau a hua iluna 0 .ka laau,
l-lahan ka lan i 48 i ka laau , p a pono iluna o
Hanakahi
Naha ka lo lo poo4 9 Hi lo , kuke le pak i m e
ka hou,
N a m ahapuu o Ha la i ,Hoaka lei o Pa ikaka ,
Pa i ka ie kuku kua , hua i ka ipu wa i
A laca ,
Kahe koko kahe i la lo ka wa i a ina ,
Hoololia 5 3 i pono ke om a,
“
I pono ke om a ia Hi lo ,
N a awa5 5 hiwa i hoolewa ,
M e na awa kakahiaka ,
E kaum aha i pono ka a i ,
I nui ka m ana o ke A kua ,
406 Fornander Collect ion of Hawa iian Folk- lore.
A t even ing wa s seen som e fru i t o f thei r 675 . Ke ahiahi , ike na hua i k i 60 alihi ,
labo rs , Ka oopu a ke leke le ,
6 1
The fat oopu,Ke okuhekuhe m oe wa i ,
The okuhekuhe inhab i t ing stream s , Ia hauna la 0 hauna loko,
A n offens i ve fi sh of an off ens i ve pond . I ke la ae ka hoom aloka ,
“
On the day fo l low ing the i r d i sbe l ief,We took , w i th m y chief,Took the author i ty w i th the landThe chief po s sessed the flat land ,Pos sess ing even to the shore .
They had no land to be lorded overThou w i lt lord the floats o f sea m os s
On the sea - foam .
Movab le has becom e the d i s trict ,Unstab le is the land by those flee ing ;Like m i xed arrowroot the tongue is dis
jo inted,The dark padd le of the l ip s .
The boast ing m onth has ari sen,
The words O f rep ly have p a ssed ,
Wakea has becom e p arent ,
R emo ved to the grassy nest .
They are s trip ped in the m ounta in,
Hudd l ing at the sum m it ,
Covered w i th lea f—jo ined garm ents ,
Tw i s t ing uneas i ly in the sand
Li ke a wormw iggl ing in the ,dust ,
Dust was the warm ing garm ent
O f the m any com posers here.
By even ing they saw som e fru it of the i r toi l .The ‘Hilo chiefs a re l ikened to s l ipp ery m ud—fi sh, and the p eop le to off ens i ve p roducts of unsavory ponds .
6 Hoom aloka , s luggi sh, s tup id , d i sbel ief of Kam eham eha'
s conquer ing power.
Maua , we , the poet and his chief, becam e the v ictors and pos ses sors of the land.
The defeated were com p letely d i s pos s es sed , nothing left them to lord it over. save the floa ts , the a ir pods ofthe sea m os s , hua
G"Olewa , unfi x ed , rest les s are the peop le , hence the i r fl ight .
'Their dem ora l i za t ion is p ictured a s a d i s j o inted tongue of m i xed a rrow - root subs tance'Hoe uli , ,
another be l itt l ing reference to the tongue as a dark p add le.
Hilip a , whi le boa s tful , is ap p l ied to one gi ven to va por ings on various subj ects or persons .
R ep ly ha s been m ade, nothing m ore can be s a id .
Punana , nes t ; weuweu , gras s or herbage , hence, a gras sy nes t.Pup ue is a shrugging or hudd l ing of one’
s se l f, it m ay be from fear, or from cold ; it refers a l so to a crouching att i tude.
7“
Oni pakaaw ili , a res t les s wr i thing as in p a in , m ov ing thi s way and tha t ; kaaw ili , to tw i st or tw ine aroundas a v ine.
7‘M e he koe, a s a leoa (an angle or ea rth worm ) w riggles in the d i rt , so does the peop le of Ka t
’
i a t the rise
o f Kam eham eha .
Lepo , the genera l term for d i rt,earth, dust or ground , is here part iculari zed a s dus t by the ap pended e - a ,
which i s rep resented a s the warm ing garm ent of the p eop le of the d i strict . A t fi rs t thi s was thought to im p ly a
dus ty sect ion of country, i n pas sm g through which one would l itera l ly ba the in dus t , a s the saying i s . N ot hav inghad such an experience in our travel s through Ka ii , it w a s ev ident tha t som e characteri st ic of the d i s trict wa s used
here by the poet to bel itt le his Op ponent s . R esea rch revea led the followm g ;A t Pa iehaa , not far d i s tant from Kaalualu , in olden t im e wa s a dust p i t known by the nam e of Kaum a i a , that
was fam ous a s a sport p lace for the youth of the d i s trict and even thei r e lders , into which they would leap from
the s ide cl i ff , s om e ten or twel ve feet high , and flounder about in its dus t as i f sp la shing a round in a bathing poolT rad i t ion hath it tha t its dus t wa s cred i ted w i th pos ses s ing rem ed ia l qua l i t ies and becam e in m ore recent yea rs an
a s set to certa in of the kahuna cla s s . One such on Kaua i , d i rected a p a t ient‘
to go to Ka ii and leap int o the dus t -
p it
of Kaum a ia , which resul ted in the poor dupe breaking both his legs in his jum p .
Lawe m aua m e ku'
u ahi ,
Li lo ke'
a m e“
ka a ina ,
Li lo ka honua ia ka lan i ,N ee wa le ana i kahaka i ,t e honna e haku6 4 a i ,
Haku oe i ka hua lim ukala ,
Iluna 0 ka huahua ka i,
Ua olewe ae la ka m oku ,
Q lewa ae la ka a ina na hehee ,
M e he p ia lewa la ua kapeke ae
Ka hoe uli 8 8 0 ka lehelehe ,
Ua ala hilipa6 9 ka waha
,
Uaha la ka hua i p ane a i ,
Ua kaa m akua o Wakea,
Kaa i ka punana weuweu,
Hapap a wa le i ka m auna,
Pupue7 2 wa le i ke kuahiw i ,A ahu i ke kui lau hulu,
Oni p akaaw ili7 3 i ke one ,
M e he koe“ la ka oni i ka lepoHe lepo ke kapa e m ehana a i la ,
O na k in i haku m ele nei .
408 Fort -
lander Collect ion of Hawai ian Folk- lore.
CAN TO _XV PA UKU XV .
B l inded are the eyes O f‘
tlle gods w i th s a lt ,Seasoned are the edges o f the eye lashesThroughout the i s land o f the chiefS tand ing high s trip p ing Hawa i i bareThe chie f , who w i l l he be ?P laced o ver the d i stricts ?Who a re the sett lers of the land ,
That can correct ly po int the fingerTo . indicate his port ion o f the d i strict ?To send indeed,To send by the num erous [fo l lowers ]Those who sup ported the cause of the ch ief,The bouyant land growth,
Producing peop le for the chiefThe increa se o f those tw in ch iefsKanwan together w i th K iha ,
O f the branch of Mahi of I .
S evered wa s the elder brother’s l ine ,Keawe- i - kekahi - a l i i—o - ka - m oku.
That be longing to the s i s ter,The chiefes s Kauleleia iw i ,
Ilers was the red enci rcl ing kapu ,
The red p laced on com m and ing officers ,
Lan i - epa , the husband ,
Lan i - m a lama - iluna , the w i fe,Lan i—ae- ae , Lan i - ae- ae,
Lan i - p i ikO i - elelani , the husband ,
The i r offsp r ing [wa s the] chief Kupuaop ai - ka—lan i ,
Perp lexed, m any branchedA re the b i rths of the high chiefs .
E xcel led is the chief , sounds m any vo icesS im p ly say ing in ta l k ing to you, 765 . E i7 wa le aku no la , e olelo aku ia oe
’Thi s open ing l ine , a Hawa i ian p roverb , refers to the duped chiefs of Hi lo.
More sa rca sm , the m ean ing of which is not clear.
Kap a’i , to rub a s o intm ent into the flesh.
‘A i kohana , s tr ipp ing bare, the condi t ion of a conquered d i s tr ict , the vanqui shed chiefs be ing d i spossessed O fthe ir ho ld ings .
'’The ques t ion who w i l l be the rul ing chief becom es the burning one , for the reap port ionm ent O f the lands .
°Iawa i ka oio , thought here to refer to the true sett lers , who w i l l they be that can point clearly to his hold ing ?’He kena no , that can send the kin i the lehu the m ano (4000 ) adherents of the chief'Ulu l ana , bouyant , p rol i fic, as referring to peop le, hop efu l as to land.
°Ka ulu, the increase or offsp ring.
"’Mahuna a im oku , tw in d i s trict chiefs .
Hi ili i . l ine or branch of ancestry.
Pau na hulu the l ine ended in the elder brother Keawe i . e . , the degree of rank.Nana , the S i ster Kauleleia iwi , hers wa s the red establ i shed high rank, com m and ing kapus .
Kub ina , a com m and ing ofli cer of form er t im e, termed in recent years a cabinet m in i sterThi s , w i th the four l ines fo l low ing, a re vei led ep i thets of certa in chiefs .
M ana - m ana , confused by the m any branches of ch iefs of var ious ranks ;O kan i m a ,
m any vo ices accla im the excel lence of the chief.
L iu na m aka 0 na akua 1 i
i ka p aaka i ,
O no ka lau 0 ka lihilihi ,2
I kap a 13m oku 0 ka lan i ,
O ku lan i a i kohana * ia Hawa i i ,
Ke a l i i owa i 5 kena ?Ke o i na m oku,
Iawa i ke Oio 6 0 ka a ina ,
E kuhi pono aku a i ka l im a ,
I ka i ho i 0 ka m oku i kena laE ken
’
a~ no ,
He kena no7 i ke k in i a lehu a m ano ,
Ka poe i hoa ka waa o ke’l i i
,
O ka ulu lana8 honna ,
E ulu ae i kanaka o ke' l i i
,
Ka ulu9 0 na m ahana a im oku
O Kanwan , laua o K iha,
O ka hu lu1 1 o Mahi o I,
Pau 1 2 na hu lu o kaikunane,
O Keawe- i - kekahi - a l i i - o - ka - m oku,
O ka ulu O ka ikuahine,
O ka lan i Kauleleia iw iNana 1 3 na ula a p a kapu,
N a ula e kau i ke kuhina ,
Lan i - ep a 1 5 ke kane ,
Lan i - m a lam a - iluna ka wahine,Lan i ae ae, lan i ae ae,
Lan i p i i kO i - elelani i ke kane,Kolaua ulu ka lan i Kupuaop a
- i - ka - laniPea -
pea- m ana—m a—na ,
1 6
Ka hanau ana 0 na 0 na’
ln nui ,
Ke la i ka lan i o kan i” m a
i s sue.
Fallen is the Chief 409
O great Kau, of dust eye :
O Puna , of thorny p andanus '
O Hi lo- i k i, Of b lack edges ;
Born ap p roved ly was the lone one,
A renowned head for Hawa i iBorn and recogn i zed by m an ,
On ly a n ight m an
But flesh before us .
N o im age m an was thi s chief ,None fo l lowed [s im p ly] for the fi sh for the
food ,
N or so ld iers [s im p ly ] for the garm ents
and the m a lo s ,They were true warriors all.
They were [all] com pan ionab le, overcam e
the com p la int ,The anger,
The quarre l ing.
The frequent com m andEm anated from here ,
To send indeed ,
To send and bid the chief to awake !They awoke at .m idnight in response,
They hastened and lit the lam p s ,Partook of the food , p artook of the food[They] cons idered the p rospects ,Measured off the l ine of the fi sherm an ,
Fastened on the fi sh- hook secure lyFor the fi sh, the fi sh,
The canoe,
The p add le,The ba i ler,The seat ingCarry ing,
[A nd ] dep art ing.
Go and em bark the land—fi sherW ide are the shallows for fi shing,
Ka i’
i Of dust eye i s s a id to ap p ly to that d i str ict w here they l itera l ly bathe in it . S ee preced ing Note 75Puna’s characteris t ic is shown in the thorny- edged p andanus leaves .
Hi lo is term ed~sm all, of black edges , referring to her rocky coas t l ine.
Hanau ap ono , born O f rightfu l chief ances try.
Ka m eham eha , the lone or lonely one defin i t ion of Kam eham eha’
s nam e.
Poo kui , a j o in ing head : un i t ing Hawa i i , fi rs t the i s land, then the group .
‘E ven m an , the com m on p eop le , recogni zed his rightful high bi rth rank .
“Kanaka p o, a m an of ancient descent, in the s ens e of m a i ka po m a i , from the n ight forthIo w a le no , yet he was Of the flesh, he wa s no graven im age chief.
t e aku , he had no sycophant fol lowers for the food they would get .
Lea wa le , p leasure , sat i s fact ion , w ithout res tra ined feel ings .
Ha ka nuku, content ion and str ife was breathed upon, overcom ing anger, etc
Kena , com m and ; kenakena , intens i t i ve of kena , send ing frequent ly.
M anao kfa noonoo , l i tera l ly, “
think the thought ;”
reflect ion on the subj ect in hand”
A t thi s po int the p reparat ion of Kam eham eha is l i kened to a fi sherm an and carries through to a succes s fu l
E KauI S nui kua m akalepo ,
E ka Puna 1 9 koka la lauha la ,
E ka Hi lo 2 0 i k i p ahi e lee le,
I hanau a pono ia m a i ka m eham eha ,
He poo kui2 3
no Hawa i i ,
I hanau a pono ia _rna i kanaka ,
He kanaka po 2 5 wa le no,
He io 2 6 wa le no i ke alo ,
t e kanaka k i i one i ahi,
t e aku2 7 na ka ia na ka a i,
t e koa na ke kap a na ka m a lo ,
He k in i koa pono i wa le no ,
I lea wa le2 8 a i hoi ha ka nu- ku
Ka - hu- hu,
Ka -
p ane-
p a-ne
,
Ke—kena a kenakena,
M a i nei la ,
E kena no,
E k-ena no 0 ka lan i e, E ala !
E ala ka po ana lia i m a i ,
Hoolale ia ku puhia ke kuku iE a i i ka a i , e a i i ka a i ,
E m anao ka noonoo,
3 1
Ha lona ia m a i ke aho a ka lawaia ,
Ma l ia m a i k a m akau ka i p aa ,
I ka i - a, i ka i - a
Ka - waa ,
Ka—hoe,
Ke- ka
Ka - noho ana ,
Ha—p a ina ,
He le- a .
A he le a ae ka lawa ia m oku ,
Ua akca ke koho la e lawa ia a i
4 ro Forna nder Collect ion of Hawa ii an Folk—lore.
The ocean is broad , it is unconfined ,
From tha t sea to this sea ,
From Kum ukahi to A lenuihaha [channe l ]There the fi sherm en p rosecutes his fishing,
Po int ing tru ly w i th the finger ,Com p lete ly clos ing the channe lThe land was sa fe ly gu ided that day
Send indeed ,
Send indeed , O chief,[The] declarat ion is ra i sedHa i - na , p rocla im ing,
ia , he a’
e, ra i sed
L'
a lau la ka m oana na l iu l iu,
M a i ke la ka i , a ke ia ka i ,M a i Kum ukahi a A lenuihaha ,
Ila ila e lawa ia a i ka lawa ia ,
E kuhi pono aku a i ka l im a ,
E p ane pono aku a i ka waha ,
I ka i hoe 0 ka m oku i kena la ,
E kena - no'
E kena—no O ka - lan i - e,Hai - na - ia - ae
4 1 2 Fornand er Collection of Hawa i ian Folk- lore
Pahia and Ka i l i ; those two are known , O Pahia o Ka i l i , m a ka nana e lua ia ,
For Kam a wa s barren} ? his chi ld are the O ka hua a Kam a i hane, na lan i ka huask ies
Kalewanuu and Kalewalani , they a re two . 2 5 . O Kalewanuu, o Kalewalani elua ia ,Kam a
’
s“
chi ld is Laaloa , O Kam a , 0 Laaloa ka hua ,
The chi ld of Kup aeeli , by the drum en O ka hua o Kupaeeli , eli kupa i lan i ,nob led , O ka eeli ch 0 kup aukupa ka a i , kahe le le
The nob le off sp r ing ; the fea rfu l drum p ro 0 ka a i, a i , a i o k ihalale
cla im s ,
The tap , tap , tap p ing of Kihalale,
Caus ing K ihalale to sound as a b irdThe rough sk in ,
1 7the harsh sound ing sk in
Is s truck in m easured cadence,
Sound ing a ratt l ing note, a wei rd tri l lL i ke the vo ice o f a b i rdIt is the sound of K iwaa ,
K iwaa the strange b i rd ,
A l ight , 2 0 des i re to a l ight from your fly ing,
The k i te o f K iwaa .
Let Kawe lo ar i se, let the chief ari se !Let K iha ar i se . A ri se
,chief, which is
Hooneenuu,
2 1
The chief o f the height which is strong and
enduring ;O f the very high cl i ff , guard ing chiefs in
access ib le ;Inacces s ib le indeed ; ~ m ade so by the ir
sacrednes s .
Increa se, ever increase the sacrednes s of
Kauhikea .
2 3
Kauhi , son of Kam alalawalu, 45 O Kauhi , o Kam a o Kam alalawalu,
Kam alalawalu,
2 4the chief of acknow ledged O Kam alalawalu ka lani ha la la hoae ke ’ l i i
power, Ha la la auna m a i ke kapu,
Wi th sacredness sp read out genera l ly .
Hane, hahane, barren a s a coconut tree which bears nothing or very sm a l l nuts ; the Off sp ring of Kam a isnothing, no chi ldren ; the chi ldren a re the lan i s , Kalewanuu and Kalewalani— cloud myths .
Thi s m ust be_a d i ff erent Kam a whose chi ld i s Laaloa ( very ho ly) in whose honor the drum s a re sounded ,
the chi ld of Kup aeeli ."‘E li kup a i lan i , words of no p art icular m ean ing, sa id when thrum ing on the drum
The three l ines end ing here a re for the im itat ion of the sound of the drum ;'
leihalale, the p erform er aecom
p anying w i th the vo ice .
1 ’The rough sha rk - skin of the drum head , gi v ing a ha rsh reverbera t ing tone when the fingers a re run over itsKuo—lea ,
the m easured t im e- beat as that on a ba s s drum .
K iwaa , one of the large fabled b i rds of Hawa i ian trad it ion , hence a s trange b i rd ; lupo was the sound of its
sup posed voice in S inging.
°
The ca l l to a l ight , to cease from flying a s a kite, at which the nam ed fam ous chiefs are b id to a ri se in rec
ognition of thei r power.
2 1Hooneenuu , chief O f what i s s trong, the s trong p a l i , uaua ,not to be broken.
2Kahakea ,
very high a s a cl i ff ; chiefs were l ike cl i ff s , inacces s i b le , gua rded .
Kauhikea ,or Kauhi , referred to in l ines 7 to 1 2 .
Kam alalawalu wa s the noted ruler of Mau i , contem p oraneous w i th Lono of Hawa i i and Kakuhihewa of Oahu,
hence the reference to his em inence , res tri ct i ons , and sacrednes s , that ca l led for the p rostrat ions in hi s p resence as
he p a s sed to and fro .
I kani ouou o kihalale .
O ka i l i ka laka la ,i l i nakolokolo
Kua - ka ke kan i ,He kan i kupaukolo ,
knp aukolo
Ka leo o ka -
m anu
Ka lupo o K iwaa ,
O K iwaa ka m anu e
E kau, e ake, e kau pono ka le le,Ka lupe o K iwaa .
Ku Kawe lo , ku m a i ka lan i !Ku K iha , ku ka kalan i Hooneenuu,
Ke’l i i 0 ka uaua p a l i paa ;
Pa l i kahakoa , p a l i aku la na'
li i ;
Pa l i kahakoa , p a l i aku la i '
ke kapu.
A nui, a nui ke kapu o Kauhikea
N a ine S ong for K ihapiilani . 4 1 3
Num erous are the kapus , frequent thep rostrat ion .
The ha ir dresser2 5 of the great chief isthe chief indeed ;
A una m ai ke kap u, auna ka m oe
O kaw ilioho 0 ka lan i nui ke ’
li i— e ;
He is the chief who w i l l enforce the kapu 50 O ke’l i i ia e niam alu a i ke kapu,
O f the wom an in the a x e -
p it : O ka wahine 0 ka lua ko i ,
Take care les t the p a inful chip Stri kes the Mam a la chacha o ka lan i ,chief, O ke ko i p uulele hanaoi , puulele hanao i
Sharp en the a x e of the fly ing chip s , La ielohelohe ke
sharpen .
La ielohelohe the
La ielohelohe2 7 of Kalam akua 55 La ielohelohe a Kalam akua ,
Is the dark,inconi p act p recip ice which O ka p a l i eleku ia i ku i ke k i ek i 'e
s tands on high ; Makau weweli i ke kap u o ke' l i i
Fearfu l is the sacrednes s o f the chief. O P iilani o Kawau Kaohele ke
Piilani 2 8 of Kawao and Kaohele the O Kaohele lani a Lono ,
Kaohele chiefly chi ld o f Lono ,
The fru i tfu l source which caused the over 60 O ka lau hua kom o o ke kahulihuli,
throw, O Ka lan i kuihono i ka m oku ,
The chief which un i ted the i s land M awaho no ka lan i eOuts ide belonged to the chief, Ma loko no ka lan i haku,
Ins ide be longed to the lord ly chief, M awaho no ka lan i haawi m ai ,
Outs ide belong to tributary chiefs,
I i fis ide be longs to the lord ly chief . 65 Ma loko no ka lan i haku,
Outs ide the wa l l - enclosure are the [lower] M awaho m a ke kuap a na’
lii ,
chiefs , I- Ie p ahu na’l i i no ke kap u ,
The chiefs are hera lds for the sacredness , He hoa ilona 0 na' l i i
.
The chiefs are s igns , He kahuna 0 ka lan iThe chief is a p ries t .
Mau i 2 9 is a god who decreed the sacred 70 Ke'
kua o Mau i ha i m a i he kapuness M a iloko m a i o ke kapu O Kaeokulan i
Deri ved from the sacrednes s of lord ly haku no ;
Kaeokulani ;3 0 M a iloko o Keaka Poom a ihelani
From Keaka Poom a ihelan i ; M a iloko o Keaka Kua ilanim am ao
From Keaka Kua ilanim am ao O ka wahine ia , 0 ka wahine keaShe is the w i fe , a l ight com p lex ioned
wom an .
The fi re is lit , it is burn ing, 75 A ke ahi , a m a i ke ahi .
The sacrednes s is estab l i shed,it is ex
tended ,
The heat is fe lt , it reaches beyond
A ke kapu, a m ai ke kap irA ka wela , a m a i ka we la ,
1’E ven his p ersona l a ttendants a re chiefs of rank , hav ing power to enforce the kapus .
This l ine im p l ies tha t wom en were engaged in the s tone qua rries , and a re caut ioned lest the chief be hurt byflying stone chip s . It is m ore l ikely to be figurat i ve, as i s tha t which fo l low s .
La ielohelohe is l ikened to an ea s i ly broken but high cl i ff , pali ele/cu.
2"A s thi s cannot be the insu l t ing brother, it m ay refer to the fa ther of the sam e nam e who un ited M aui under
his sway. The fo l low ing severa l l ines ind icate the d i v i s i ons influenced or overcom e
2 9The god Maui referred to is the dem i - god of w ide Polynes ian recogn it ion ,though cred i ted m ore for deeds
than for decreeing kapus .
“ Thi s i s go ing back to de ified ances try.
The two nam es are of the sam e p erson , the latter conveying a sense of clear open countenance , described inthe next l ine.
4 1 4 Fort-tander Collect ion Hawa i ian Folk—lore.
The heat of Keawe ; O ka we la o Keawe ;
The. wa rm th of Lono ; O ka hahana O Lono ;The warm th o f the im portant h igh chiefs ; 80 . 0 ka hahana 0 na lan i nui koikOi '
The un ion o f the ex a lted chiefs ; O ké kuka i ana 0 1 1 a lan i nui lo loa ;O f Keawekekahiali iokam oku ,
O Keawekekahiali iokamoku ;
Bend down and see , O ex a l ted chiefs .
Kll ku m a i na lan i nui lo loa .
The i r hardnes s is l i ke that o f a hard—rock M e he p a l i walahu 1 3 ka 1 1 1 3 1<3 0k3 0 ,
p recip ice,Such is the sacrednes s of Kaneikaua iW i 85 He kapu 0 Kaneikaua iw ilani
“ lani .“ A nui a nui o Ka lan i ;Grown ,
increased is the chief ; Ka m eem ee lan i , ka m ee lan iThe des i red ch ie f, the fa vored chief : Ka ihi
‘
kapu a K i lihewai
The very s acred chi ld of Kuihewa .
O Kawe lo nui a Peekoaakalana ;
O f elder Kawelo , son O f Peekoaakalana ,
Kawe lo of the fi sh-
gi l l sKawe lo whom the a ltar cou ld not ho ld .
‘
A s Kawe lo reached Kawe lo in the water ;
When Kawe lo landed at Moem oeakuha .
The p ath of Kawe lo is up at Konolea ,
The head of Kawe lo is turned seaward .
A t Kanolele at M uliwa iolena 3 9 are the eyesof Kawe lo ;
The eyes , the body and the head . The ha irwas above ;
It was entangledIt wa s entangled w i th an eel
:
1 00 The ha i r is w i th the eel, an eelwhich l iesin water .
A long eel is the ha i r of the red m okihe
O f Kane
Tra vel ing to Moanaliha ,
To the num erous bright sands“2
of Kane
The large threaten ing spear
Is the threat of Ka ihe 1 05 0 RBlalaha i O Ka ihe .
By Kuholani , ances tor of Lupa ikini O Kuholan i , kupuna O Lup aikini
The chief is l i ke one sk i l l fu l in lua ,He p a i ka lan i he ot e
,
Kam alalawalu was a fear les s dog,He i l io olohe O Kam alalawalu,
Keawe, one of the hi s toric kings of Hawa i i .The coup l ing of thi s nam e w ith Keawe
’
s ident ifies him w ith Lonoikam akahiki .
L i tera l ly, Keawe—a—certa in - chief - O f—the—i s land ; a ruler of Hawa i i four genera t ions p rior to Kam eham eha the
g reat
A ru ler or ch ief of Hawa i i p reced ing Keawe .
One of the changes rung on the nam e of Kakuhihewa , king of Oahu.
Thi s is a sobri quet of Kawelo’
s father, whose nam e wa s Mahuna .
F i sh-
gi l l s , w ahawaha ia ,frequent ly used in Hawa i i an s tory _w ith reference to a person, a s to l i fe—gi v ing power
Kawelo, thought stoned to death and p laced on the a l tar for sacrifice, arose and s lew his op ponents .
”M uliwa iolena ,
yel low s tream ,not ident ified .
M ok ihe , not now known .
A frequent ly referred to trad i t iona l d is tant s ea . The nam e s ign ifies nauseat ing ocean and p robably refers to
i ts tem p es tuous character.
”One lan mm a
.
Kane is d i ffi cul t to define. Scholars d i ff er on the m ean ing of Ian ena ,whethen s ingle or a
d iv ided word , a s ap p l ied in_som e ca ses to the land of Kane , and here to the sand. One
“
p undi t” held tha t br ightnes s on ly p ervaded the rea lm of Kane ; tha t even the sands of the shore gl i stened .
0 Q
“The lua wa s a p ract ice in w res tl ing wherein experts by the i r grip '
on thei r op ponents could break their bonesin m id - a i r a s they were be ing thrown .
O Kawe lo ka m aham aha ia ;
O Kawelo ao le i p_aa i ka lananuu ;O ka p a
-e Kawe lo a Kawelo i ka wa i ;
O ka p ae Kawe lo i Moem oeakuha .
Iuka ka hiu o Kawe lo i Konolea ,
Ke lo l i la ke poo o Kawe lo i ka iI Kanolele i M uliwa iolena ka m aka o
Kawe loO ka m aka , o ke k ino , o ke poo i uka
ke oho ;
O ke oho ua hihia ;
Ua hihia ke oho he kuna ;He kuna ke oho he kuna m oe wa i
He kuna loa ke oho 0 ka m okihe ula a
Kane
E ho lo ana i M oanaliha ,
I ke one lau ena a Kane
O ka ihe nui lalaha i
A n Elegy to His Soul He Kanikan i Kona Uhane.
BY N IAU 1 N A N IAU .
A sou l w i thout a body is thy nam e,
The shadow o f the soul, _it goes and com es,
I fee l for thee3 m y friendThou ha st m y love, m y ardent love,Farewel l m y sou l .We two
4sha l l dwe l l here st i l l
But I see not that one though he i s ,5
He i s gone there to_do his m i schief ,A nd where has t thou
“
gone?
Thou hast van i shed,7 thou art tak ing re
venge,What is m y great offence, O god !
8
I ha ve eaten stand ing perhap s , or w ithoutgi v ing thanks ,
Or these m y peop le ha ve eaten wrong
fu l ly.
9
Yes , that i s the offense , O Kaneika
wa ieola .
1 0
O sp are ; O let m e l i ve ,
1 1thy devotee, 1 5 E ola e, e ola ho i a
’
u la ,ko pulap u la ,
Look not w ith ind i ff erence upon m e . M a i nana lea m a i oe ia'
u
I ca l l upon thee, O answer 1 3thou m e , E kabea aku no wau , e 0 m a i oe
O thou god of m y body who art in E ku’
u k ino akua i ka lan i ,hea ven . E Kane , e lap a ka u i l a . e kui ka hekili ,
O Kane,“ let the l ightn ing fiash,
let the
thunder roar,
lN iau wa s a p rincely chief of Kaua i who wa s ki l led in batt le. He w as term ed a kaukaualii , be ing the son of
a high chief, but whos e m other wa s of low chief rank , or of the com m on cla s s .
A sp i rit w ithout a body, hele lee aka,the shade of the sp i r it goes and com es . The p rophets were s a id to be
able to catch the sp ir i ts of m en going about and ki l l ing others .
9Niau wa s leav ing his com p an ion, leo
’
a lz-oa,his own soul . The ancients sup posed they had two soul s , one re
m a ined p erm anent ly in the body, the other went forth do ing good or ev 1l.’We two , elua ka m aua , his body and his sou l .“Though ex i s t ing i s yet unseen ; he ha s gone (na ki i but he has gone there to do m i schief. Thi s is
adv i sory to the p rophet that has the“
power of watching him .
owhere art thou, i s the d i s tres sed ca l l to the absent soul .7A i in the or igina l for, a ia , answer ing the quest auhea ? Kap akap aku in the sen se of being los t , unseen , angry,
there avengm g ; a i kookoona , being in a tem p er.
“What i s m y great crim e, 0 god ap p ea l to akua aum akua , his p a rt icular p rotect ing god ; every m an had
one , genera l ly held to be his deceased fa ther ; they were sup p os ed to p rotect from accidents .
”I, or m y p eop le, have p erhap s eaten
.
as an ungod ly p erson ,i . e . w ithout p rayer or thanks which was universa l in ancient t im es ; they have eaten sacri legious ly under m e, a s in the next l ine the ia answers for the p a s s i ve ,
and the accented u renders it , l itera l ly. it has been eaten w icked ly by them here under m e.
“’A n ep ithet of the Kane de i ty
,the god who was in the pos ses s ion of the water that would restore dead m en
to l i fe, or old m en to youth.
Let m e (ko p ulapul a ) l i ve ; pulapula , the p rop agat ion of p lants , trees , anim a l s and m en ; hence , thy p ower of
sp read ing forth1 2I ca l l . answer e 0 ; say O , that I w i l l know you have hea rd m e.
M y body god , ku’
u kino akua ; m y sp i ritua l body in heaven .
E Kane , in ap pos it ion w i th kino akua ; e lapa , to fla sh as l ight in darknes s , a ca l l for him to m an i fes t hisp ower
O ka nhane kanaka ole , kouinoaHele ke aka 0 ka uhane a ho i m a i
E a loha ae ana a’
u i ko ’
u hoa .
He a loha ka hoi kau ka nana i ,A loha wa le kuu nhane k ino wa i luaE lua ka m aua e
.
noho nei ,
A ole a’
u i ike aku oia kekahi ,
Ua kn ka ila ila e ka lobe a i ,
A uhea ane oe ?
A i kapakap aku , a i kookoona ,
Heaha la ka’
u ha la nui , e ke’
kua ,
I a i kuia p aha a’
u, i a i a ia ,
I a i a ia ia’
u , e lakou nei .
O ka ha la ia la e Kaneikawa ieola ,
N iau’
s E legy to His S oul.
Let the earth
.
shake . 2 0 .
I am sa ved ; m y god has looked upon m e,
I am be ing Wa shed ,
1 7 I ha ve escaped the
danger.
Let the m i screant per i sh,
1 8 let not the
m i schie vous one succeed,
Thou sha l t soon be found a m i schievousn incom poop
The person of a m i schievous month sha l l 2 5
per i sh ;The m i schievous inform er,
2 0the
"
m an tha t
stea l s another'
s food 2 1 let him per i sh.
Let N iau be spared in thi s wor ld .
Pe le is the im m orta l of Hawa i i , I o f thi s 2 3[i s land ] .
I am bo ld , I am energet ic,
“
I can tear and break in p ieces , 30
I am tearing and break ing in p ieces ,I wi l l throw back upon him his curses
Let the m an die that r i ses up eat ing. and
the ungod ly2 6 m an a l soDo thou oppose
2 7 him,l i s ten when he
com es forth,
L'
Oos en,
2 8 be open to j ea lousy,
Lay open his crim es
What are his cr im es ?
A cr im e respect ing fi sh perhap s ,A cr im e respect ing food perhap s ,
A crim e respect ing cloth perhap s ,
A cr im e respect ing a gi rd le perhap s .
Yes , that wa s the cr im e that exci ted the
jea lousy of Kaha i , 3 0N ei , l ike nawe, to shake, to m ove .
The god ha s s een and del i vered m e from danger.
4 1 7
E nei ka honua .
Ola no wau , na ike kuu akua ,
Ke ho lo i m a i nei ; p au ka po ino ,
Make ka eu, ke ka lobe e o , e puka .
Loaa iho nei oe be en nukup uu ,
O ka nuku eueu, e m ake no ia ,
Ka pua l i eu ,ka ououkuono e m ake no ia
E 0 1a N iau i ke ao m a lam a ,
O Pe le ko Hawa i i,owau ke ia
He kalaku a'
u la ,he Okalakala ,
E ka la , e eueke
E ka la aku ana a’
u e ueueke,
E ueke aku ana au i kona poino ,
Hem o ka a i ku,hem o ka a i - a ,
E ku’ i kela , e lono i ka uweke,
Ke holo i nei. etc. , I am be ing washed (by the shower for which he had p rayed ) I have escap ed the haza rd ,
it is pa s sed .
mLet the m i schievous p erson , ka eu,
i . e. , the p rop het , d ie , let him fa i l (a way of curs ing) .
sha l l not succeed nor p rosp er in his m i s takes .
E oe puka , he
1 °Thi s l ine im p l ies tha t the s loven ly m i sch ief m aker w i l l be d i scovered and his cha racter m ade known°Pua l i is the king’s m an that goes round as a spy to see if there is no new p rop erty to be taxed .
’Ououkuono wa s one who stole food and ate stea l thi ly in a corner, let him die.
Niau in thi s world , ao m a lam a ; that other world i s ca l led ao m a lam a m au— everlas t ing l ight.A s Pele is the im m orta l of Hawa i i , Niau des i res l ike recogn it ion for Kaua i .He kalaku , to br i st le up ,
to s tand up l ike hog’
s bri s t les ; m ean ing I am bo ld , daring. Okalakala ,fierce, s trong
2"Uele
'
e, for wehe I kona p oino, I can throw , break up his curses .
The he in the or igina l of thi s l ine s tands for e, and m a for m ake , death ; a i ku is one tha t eats and ri sesup eat ing w ithout return ing thanks ; an a ia is an unbel iever, ei ther oi which is deserv ing of death.
2 7S tand and op pose, i . e. , the p rophet ; lono, l i s ten i ka uw eke, a term used on Kaua i for wehe, l i sten to his
open ing, or com ing.
2"Ka la , loosen , wekea , open ; let it be op ened to j ea lousy, anger.
Wekea i ka ha la ,let his offense l ive, be brought to l ight , from whatever cause, whether of fi sh, food, cloth
'
or gird le.
”Kaha i was a sorcerer (anaana ) p ries t of Pe le.
Ka la wekea i ka l i l i ,Wekea i ka ha la .
He aha la ka ha la ?He ha la i a p aha
?
He ha la a i p aha?
He ha la kapa paha ”He ha la m a lo paha
?
O ka ha la ia i l i l i a i Kaha i ,
es t chiefs a lone were p ri v i leged to blow .
ha i r , na i l , etc.
Fornander of Hawa i ian Folk- lore.
Kaha i wa s jea lous , the hea ven vo icedconch,
3 1 O chief ,Whosoever ha s taken anything3 2 o f m ineIt is thy Office to k i l l him ; let him surely
(lie
Even ing SongFROM '
rn r. JOH N I I COLLECTIO N OF M amas
Lehua ’l takes away the day, sacred2 is the
even ing.
Subdued is the m urm ur , the no i se , the
tum u l t ![A nd the ] great wa i l ing.
The sun is sett ing,its work accom p l i shed ;
Set ap art ( sacred ) is the even ing, workhas cea sed .
It is sacred ,let the vo ice be subdued ,
Hush the vo ice,let there be kap u '
Thi s i s the m ean ing,it is even ing, j us t
that ;
A sacred t im e for the chief to ’
w i thdraw ,
To stretch him se l f, 3 for he is wear ied ,
Let there be kapu ; it is even ing !Kapu for the ho ly even ing,
fa int be the
vo ice ;Kapued the vo ice, [and ] loud ta l k ing,
The groan ing, the m urm ur ing,
The low whi sperings of the even ing.
The high chiefs rest4 in the n ight of
Hakalani .
In the s ign5 of Kekaupea .
For K iha is the n ight a l lowed for box ing,
But the beginn ing o f the n ight is kapu.
For Kealohi , for Kekaupea the k ing.
45
IO
1 5
2 0
E l i l i Kaha i , ka p u m aleolani— e ka lan i eO ka m ea nana i lawe o kuu m aunu
,
E i ae oe e m ake ia . e e m ake ia c
M ele A hiahi .
Lawe Lehua i ka 1a , kap u ke ahiahi
E m aa ka m um u, ka wawa ,ka nei— c l
Kup ina— i !E kau aku ana hoi ka la , e kO m ai ana ;
Ke ahiahi hoanoano ,hoom eham eha
Hoo ihi ihi , e ihi k ih i ka le— o '
E ham au ka leo , e kapu !E ia ke ano la ,
he ahiahi wa le “
He in kap u no ka lan i e pee ana ,
E kano lo lupe ana , ke luluhi nei— e,
E kapu e, he ahiahi !
Kapu i ke ahiahi ihi ihi , m aa ka leo ;
E kapu ka l-eo ,ka walaau ,
Ka m m u , ka ne na la ,
Ka na ne ua la 0 ke ahiahi ,
Ka ulu- haka i ka po O
'
Hakalani
O ka pohaka o ke Kekaup ea .
N o K ihi ka po no ka hookeekee
O ke k ihi ahiahi kapu no hoi ,
N o Kealohi , no ke Kekaupea ke’ l i i
Pum aleolan i (a s one word , not three a s in the or igina l ) was the nam e of a la rge conch on which the highIt was sacr i lege for any others to attem p t to use it .
”Whoever takes m y m aunu. Maunu is anything be longing to a p ers on , or any p a rt of wha t i s his ; sp itt le,It takes the nam e of the fisherm en
’
s ba i t , from the s im i l ari ty of purpose , to secure a v ictim .
'Lehua , the wes ternm os t i s land of the Hawa i ian group , hence the last on which the sun shines .
A l l nature p rocla im s the s acrednes s o f the ap p roaching n ight , hence m an is ca l led upon to recogn ize it byqu ietnes s .
“Kanolo lup e i s to bend a l ike together to the s tra in of a ta sk .‘Ulu - haka , the. e levated p lace in the house of a high chief. where only those of rank are ent it led to res t
“
Pohaka , s ign o f Kekaup ea . a chief, ha s reference to a certa in even ing sky ind icat ion nam ed in his honor.
42 0
L iloa
s entence or p ena l ty of the Wa ip io tem p le of Paakalana .
Fornander Collection of Hawa iian Folk- lore.
A s trangely so lem n st i l lness p reva i l s ;Perhap s Kahiki i s s t i l l ,A sacrednes s pervades Kahiki ,
2 0 ’
t is
even ing.
The even ing i s p rocla im ed for Hooho
kukalani
A n even ing2 1 for his em inenceS low are the days decl in ing to n ight , tol ight ing t im e, to m idn ight .
A s even ing shadow s fa l l the sp ies 2 3 ofhea ven return.
Let the earth beneath be sacred to the chief ,A n even ing befi tt ing his greatnes s ; his is
the [awa ] cup2 4
The high serv ice ind icates his rank .Very qu iet is the even ing, an e ven ing
sacred to A kea ,
To A kea 2 5 of Old belongs the even ingO Ku , O Lono , O Kane— the even ing,
R el ieved is the wear ines s , for ’
tis even ing,
A n even ing sacred to Kekua iwa ,
2 6at
Kauhola .
To the long- ta i led fi sh [is ] the d i s tanta l lurem ent
2 7 in the water
O K iha - nui - lu lu- moku ,
2 8to L iloa i s that
even ing,
For the water- d i ver during the flood ,
A water-
guard reared am ong the stream s
The concub ine is set a s ide,S acred is the chief 's rea lm ,
hypocracy is
rep rehens ib le ,
3 0
The wrong is avenged by the growth o f a
gui lty3 1 conscienceWa ip io has no p lace for forgi venes s .
The n ight is trave l ing towards Haena
It pursue s its course ti l l it reaches the top
of the clifi‘,
50
65
Anoano - e, a d i ff erent solem ni ty p reva i ls .
Perhap s even fore ign Kab iki is a ffected.
45
Ke ku m a i la ka p ahu o ke anoano- e ;
A no paha Kahiki— e,
A noano aku la Kahiki, ua ahiahi
Kauliakea ke ahiahi ia Hoohokalani ;
He ahiahi ko ia’
na l i l in,
He liu na la, he ani po ,
ke kulu i po ,
aumoe po ,
He po ahiahi ae no ka lan i kiu hoiho im a i ana .
E kapu kO la lo honna i ke ’
ln ,
He ahiahi ka i kona nui , kona he apu.
I ke kona nui n iho am o
Ia koluna ke ahiahi,he ahiahi kapu
no A kca ,
N o A kea kahiko ke ahiahi .
t e wahi m ana lo Wa ip io .
Ke haha i aku la ka po i Haena
Ke a lua lu aku la kau‘i ka p a l i ,
“These l ines refer back to the kapued even ing set apart for Wakea and his daughter, Hoohookukalani2 2
Liliu , rendered em inent ra ther than high or exa l ted rank .3The s ta rs are l ikened to sp ies of heaven return ing for wa tchful s erv ice ; decided ly a p oet ic thought‘A wa cup , apu,
of kapued roya l use .
To Akca (Wakea ) is the even ing ded ica ted, as shown in l ine 47, note 2 2 .
“The chanter next turns to Kekua iwa
’
s cla im s for d i s t inct ion ; he was a chief Of Kaua i2 7The d i s tant a l lurem ent of the long- ta i led fi sh is as the des i re of Kekua iwa for the sacred eveningOne of the ep ithets of the l i zard—goddes s of Mau i , who is here inform ed the even ing i s Liloa
’
s not hers
wa s the fam ous king of Hawa i i , father of Um i,res id ing at Wa ip io .
”Thi s and the fo l low ing l ine refers to Kiha’
s p owers .
Wela , hot , m erci les s , w i l l be the doom of the hypocrite, the sm ooth—tongued dece i ver.
The saying “
n io i kup u i Paakalana” i s sa id to be ap p l ied to a sel f- condem ned conscience, referring to a severeNioi kupu is l itera l ly red -
p ep p er growth.
azHaena oint, Kaua i . fam ed in story for its a ttract ions from d i s tant a rts of the ( t ronD
E Ku, E Lono , E Kane,— he ahiahi—e ;
Kuu aku ka luhi , na ahiahi ;
He ahiahi kapu no Kekua iwa ,no
Kauhola .
N O ka ia hi’
u lo loa , ka ewaewa lo loai loko ka wa i ,
O I\ 1ha - nui - lulu- m oku , no L iloa ia
ahiahi ,
N o ke kanaka luu wa i m anawa wai ,
K ia i wa i kahawa i okoa no
A ka wa iho ho i aku ke kam akam a ,
He kapu ka au’l i i , he wela ke kam an i ,
He laa ka ha la , ka n io i kupu i Paakalana
A n E ven ing S ong.
A nd descends on the sum m i t o f Ha laaw i k i , 3 3
Such is the ind icat ion , the s ign of even ingR e l ieved is the fat igue , for '
tis even ing,
The darken ing shades o f e ven ing,
The app roaching shades of n ight ,“The n ight , the n ight towards dawn,
Morn ing l ight , stretching from m idn ightG i v ing refreshing res t to the d i strict ,To the ru ler o f Hawa i i o f Ku .
O Hawa i i p rocla im m e !3 “
The rest at Kahiki - nui - ka i - akea
[The ] counci l o f that p lace d i v ided3 7 thehea vens ,
It m et in front ,3 8
sep arat ing for a tem p leThe com p any of chiefs ; the com pany of 80
chiefs was at Hanalaa .
3 9
To cleanse in the sea o f Kab i k i - knTo bathe in the chop py sea .
The current of the ocean flow s towa rd
LonoO Lono
,an attent i ve land is thi s ,
I am gent le here a t Kab i k i - ku . 85
A r i se ! rest the wearines s , p res s the
languor,O vercom e the t i rednes s ; Hawa i i is w i th
she lter ing houses ;R est you in great broad Hawa i i .Peacefu l hea vens co ver earth and sp ace.
A n ear ly even ing s lum ber i s o f the 9 0
hea ven ly com pany ,O Ku, O Lono , O Kane , it i s your
even ing,
R e leased is the weariness , for it is even ing,
”Halaaw iki, a m ounta in—peak on Kaua i .
4 2 1
K i ko aku la i ke poo Halaawiki ,
K0 m a i la k e ano , ke ano ke ahiahi— e
E lua la i alo m oku a i i luakiniKa lan i m a ; ka lan i m a i Hanalaa ,
E ho lo i a i ka i ' o Kahiki - ku ,
E auau a i ke ka i kup io— e
,
Ke au,kam oana kahinia ia Lono
E LonO— e, he p ihe moku nei ,
I—Ie laka an eia m a Kab i k i—ku .
E ku l kuna ka luhi , lom ia ka o—p a
Kuna ka luhi ; he halauloa Hawa i i ;Moca oe i Hawa i i - nui - akca
He luluhia lan i m au honua i m au kulu iHe hiamoe ahiahi no ka lan i m a ,
E Ku, e Lono e Kane , ko ahiahi— e
Kuu . aku ka luhi , na ahiahi
The p oet here in severa l connect ing l ines refers to the beneficia l character of the n ight to the whole land .
Hawan of Ku , one of the m aj or gods .
Hawa i i is ca l led on to p rocla im the res t that com es w ith even ing, which ex tends to the w ide area of great
D i v id ing the heavens to effect day and n ight .
A s origina l ly wri tten, this l ine is d ifficul t and obs cure .
A des ignated p lace in Kahik i—nui—ka i—akca , where sacred or holy serv ices only are conducted .
Kuu aku ka luhi , ua ahiahi
He ahiahi kuluikului nei ,
Kuluikului kahi ana p o ;Ka po, ka po ia m a l io ,
Ma l io , m a l io i ke aum oe.
Kaa m om oe lea i ka apana ,
I ke poo Hawa i i - ku.
E kan i Hawa i i ia ’
u !
Ka hiam oe i Kab i k i - m i i - ka i—akca ,
Ila ila ana ina m oku a i ka lan i ,
A Lam enta tion for Kala i
ulum oku .
My sacred chi ld ,m y revered chi ld ,
Thou art the chi ld descended from
A kalana ,
A descendant of K iha ;Thou art the chi ld begotten “
of A kalana
Thou art the chief through Ka - lau
loa - ia - iku .
Thou art Kauhi , I am Kauhi , [both chi ldren ] o f Kam a .
1
I am Kam alalawalu , begotten o f K iha ,
That K iha of the b lue sea m os s .
O K iha , the b lue. the sea'
m os s ,
3
O Kam alalalua thou art Kam a , the Kam a
tha t wandereth.
O Kam a , O Ka i la , O Kalalaha i
Thou who ascended* to the [tem p le ]house at M ala ihaakoa ,
To brace7 and es tab l i sh indeed the corner
at Ha lelea .
Kam anuena [son ] o f Kawelo ,
S Kawe
loa ikanaka ,
A chi ld O f the d i sda infu l 9 lord ,
The sacred chi ld of Kalanikukum a
E lder brother of Ka ilelalaha i ,
[A l so ] A anuikani - a - weke of Kona and
Koo lau,
Three o f them were born O f the con
tem p tuous chief .
He [Kam anuena ] , is the ta i l of the k ite 1 1at Hihim anu.
\Vhen the kit-e ascended . and un i ted
I O
1 5
2 0
[These notes are ba sed largely on those of Judge Andrew s ’‘You a re Kauhi , I am Kauhi of Kam a , therefore we are both the offsp ring of Kam a .
Kam alalawalu, a noted Maui k ing .
2K iha , the king of Kaua i .
He Kan ikan no Kala i
ulum oku
O kapu kam a ia’
u e , ehia kam a ,
O ke kam a ia kam a Kahiki - a - ka - lana ,
‘
O kekahi kam a ia a K iha ,
O ke kam a ia hanau m a i A ka lan i
O ko lan i oe o Ka - lau- loa—ia - iku
O Kauhi oe. O Kauhi an , a Kam a
O Kam alalawalu a'
u a K iha i hanau,
O K iha ia 0 ka uli m anauea ,
E K iha e kai
uli , e ka m anauae ea
E Kamalalalua ia o Kam a , e ka ha lala lu ia Kam a ke hele
E Kam a , e Ka i la , e Kalalaha i
E ka hakihaki ap ana i m ua i M alaehaakoa
I ko oa e k ihi kam a Ha le lea .
Kam anuena a Kawe lo , Kaweloa ikanaka
He m aka ia no ka haku m aka p aweo ,
He m aka kap '
u ia no Kalanikukum a
Ka ka ikuaana o Keilelalaha i ,
O A anuikan i - a - weke no Kona ,no Koo lau.
A kolu lakou a ka haku m aka p aweo ihanau
Nona ka po lo pea i Hihim anu
I kau aku ai ka p ea a hu ia
s tudy of the chant ] .
Kam a , a sobri quet
a
Blue sea - m oss ,m anauea , a s p ecies of sea -
gra s s which. s een through the sea . ap pea rs green .
‘A scended the hakihak i. s ta i rs or s tep s reaching up to a tem p le.
’M ua , the p rincipa l house of the severa l tem p le enclosures where in a re p rep a red the sacrificia l offerings .
6M ala ihaakoa , nam e of a once fam ous he iau ( tem p le) on Kaua i,TI ko 0a, to brace up a ra fter, here a sup port ing d i v i s ion of Halelua , a p lace on Kaua i
l“Kawelo, p rop er nam e , d i fferent from Kaweloa ikanaka , a high chief.
”Paweo, to look at and turn away w i th contem p t , d isgus t .
lo
Kalan ikukum a , an a l i i of Kaua i .Pea ,l ike lupe, a ki te ; polo , the ta i l of a ki te.
(42 2 )
42 4 Fornander Collect ion of Hawa i ian Folk- lore
“fli ere art thou? Here am I , here am I A uhea oe ? eia '
u, e ia’u la na he —m o kuu
indeed ,m y arm s a re em p ty , l im a ,
S to len2 5 is m y p recious one, Ua huea kuu hipuu m akam ae,
In sorrow I search for thee . 45 . Ua m inam ina an e im i
Let us seek together. and e a se thou Kaua e im i ho i , a e n in i m a i oe i kuup a in ful head
“
nahoahoa ,
The p a in o f m v head“
which throbs ; I am I ka napele o kuu poo i ka eha na
grieved indeed eha au e
A Lam enta tion for He K anikau no Lono - op io .
1
LOnO - OPIO N A PELEK A I A
BY PELE K A I A .
Kuu kane 0 ka na 0 ka wa i hoi ,
My com p an io n o f the ra in,o f the return Ix uu 11 0 3 0 ka a ina km P1 1 1“ 1 ka m akam ,
ing wa ter Kuu hoa p i l i i ke anu o ke k iuwa ilehua
My com p an ion O f the land o f steady w ind ' KUU kane 0 ka P0 0 ke 3 0'
My com pan ion in the co ld o f the Kiu
wa ilehua
M 1 l 1 h rY “ 1 5 ) and O f “ 6 m g t and day ,
5 Ix uu hoa nana m akam koolauwahm e,
E kahea ana i Kulahuhu .
U i puakei , ka hoa ’loha ,he kane,
Kuu hoa a loha i loko 0 ka Haku ,
Kuu hoa lawe hana i loko o K ri s to
My com p an ion wa tching the Koo lauwahine3 w ind
[A nd ] ca l l ing to Kulahuhu
TO s tring handsom e flowers 4 [for] the loving com p an ion , a husband :
My beloved com p an ion in the Lord '
My fe l low—worke r in Chr i st ;My com p an ion in the kuku i gro ve o f IO I
‘
x uu hoa i ka m a lu kuku i O Koo lauKoo lau ; Kuu hoa i ka ha la o Pooku
My com p an ion in the p andanus trees of Kuu hoa i ka hau o Kaukaopua
POOkU ; Kuu hoa 0 ka l im u pehu ,l im u one , ka
My com p an ion in the ban trees of Kan kanaka o M anuakep akaopua ; Kuu hoa alo na ina one Ona
My com pan ion of the swe l l ing and sandys eaweed is the m an of M anuakep a ;
My com panion in the ra in at the sands o f
Ona ;
lsS tolen , na huea , l ike a ihue.
“Hipuu m akam ae is a p recious burden borne on the hip s , where the knot of the m a lo fa s tens , hence the ap pli
ca t ion of the term .
‘Thi s d i rge for a beloved com pan ion p res ents the dis com fortures , exper iences and p leasantr ies of the ir l i fe. It
is character i s t ica l ly Hawa i ian in com p ari sons and exp res s ions .
Nam e of a d i scom fort ing w ind . Its firs t p art, kia ,is the nam e of a strong trade w ind at Honuaula . A t Hana
the nam e ap p l ies to the northwest w ind . Thi s m ight ind icate it as belonging to Mau i , but it is not found am ong
those nam ed by Kuap akaa as released from his w ind—gourd Laam aom ao, as gi ven in M em o i rs , V ol. V , p p . 9 2- 1 02 .
3The wel l - known nam e of the cold, northern w ind on Kaua i .‘Puakei . p ua , flower ; kei , an exp res s ion of wonder, hence the ca l l to s tring a flower or flowers of ra re beauty,
for a lov ing husband com p anion
L am entation Chants .
My. com p an ion o f the hand constructed I 5 .
p ath
Whereby we reached Hoohila w i th my
husband ;My com pan ion watching the fi re—brands 5
o f Kam a ile
Pa s s ing the cl i ff s wearines s ends .
6
My husband in [the ] hot sun of Mana ;My com p an ion o f the hid ing water of the 2 0
paoo ;
My com pan ion of the sa lt p la in of Ka laalaau ;
My com pan ion of the sands of Kala ihi ;
My com p an ion o f Kap iheakekua ;
My com p an ion o f the sugar- cane d igging
o f Kalali i
My husband o f the com fort ing sea - breezeo f Kaa l i ;
My com p an ion in the redd i sh, perfum ed
wa ter"o f “fa im ea
'
My lo ved com pan ion in the bosom of
Lehua ;My com pan ion ‘in the Kapaahoa ra in ofI
Kahana ;
My com p an ion in the co ld ra in of the
m ounta inHalem anu wa s abo ve , 30
Our house was below ,
House of a ho l low tree- trunk ,A house which wa s fi xed and trim m ed by
the birdsWe were there above , res id ing w i th m y
husband,
My com pan ion of the fi sh"which touched
the sk in of Pakana a t Pohakoni O'
My be loved com pan ion in the wonderfulca l l ing of the Lord ; 1 0
My com pan ion seek ing the w i l l of theLord .
His w i l l was our sup port in t im es of
weariness .
42 5
Kuu hoa o ke ala hapa i i ka l im a
E hi k i aku a i m aua i Hoohila m e kuu
kaneKuu hoa nana
’
hi le le o Kam a ile
Ha la ka p a l i p au ka luuluuKuu kane i la we la o Mana
Kuu hoa i ka wa i huna a ka p aoo
Kuu hoa i ke a l ia o Kalaalaau
Kuu hoa i ke one o Kala ihi
Kuu hoa i Kap iheakekua
Kuu hoa i ke ko eli o Halalii
He Iuna ae o Halem anu
He la lo iho ko m aua ha leHe ha le puka laauHa le a ka m anu i ako a oki
N a m aua ia uka i noho m e kuu kane
“Thi s refers to the Kaua i sport of throw ing b laz ing hau b ranches , or auhau (am ong the l ightes t of Hawa i ianwoods ) which wa s thrown from the high cl i ff s facing the sea , to fa l l gradua l ly into the ocean , or be kep t sa i l ingin m id—a ir by the w ind current s t i l l ext ingu i shed . Kam a ile was on the northern coast of Kaua i .
°
Luuluu of the orig ina l , rendered here as wea riness , i s tha t fat igue resul t ing from cl if’f cl im bing, which com es
to an end when the hi l l s of d iffi culty a re p as sed , and is forgotten in the enj oym ent of the pyrotechn ic d i sp lay.
7Paoo (S alarias , a variety of sm a l l fi sh of sheltered, qu iet wa ter.
“R efers to the Wa im ea stream as perfum ed by the fragrant sanda lwood of that region in early years .
( sanda lwood ba rk ) be ing synonym ous w ith i l iahi , the term for sanda lwood .
°The two kinds of sm a l l fi sh, nehu ( s i l vers ides ) , and iao (or i iao) , are sa id to be the on ly variet ies una fra idof m an . The trad it ion of the ir rubbing up aga inst Pakana of olden t im e instead of fleeing from him i s here re
ferred to.
A s in l ines 8 and 9 , the chanter’
s com p an ion wa s ev ident l y a theologica l s tudent at the Laha ina luna Sem ina ry.
Hiliahi
2 5 Kuu kane m a i ka m a lu 0 ka naulu o
Kaa l i .Kuu hoa i ka wa i ula , wai hiliahi o
Wa im eaKuu hoa a loha i ka po l i o LehuaKuu hoa i ka na kap aahoa o Kahana
Kuu hoa p i l i i ke anu 0 ka m auna
3 5 Kuu hoa 0 ka ia hoop a i ka i l i o Pakanai Pohakom o
Kuu hoa’loha i ka o ihana kupa ianaha a
ka HakuKuu hoa im i i ka m akem ake 0 ka Haku0 ka m akem ake o ia ko m aua m akam aka i
noho a i m aua i Luhi
Fornander Collection of Hawa iian Folk—lore
My com pan ion in the sea o f Palep ale Kuu hoa i ke ka i o Palepalem oana
inoana ;
My com p an ion a t the cl i ff o f \V aahia , at
M anawaohua . Wawaenohu ,
In the ca lm o f Ii a im a io ;
My be lo ved com p an ion o f the fitted m ats ,
[The ] s tratum o f Keawanui .
Lono ga ve us s trength to secure the land ,
We s tro ve together indeed , 0 Chief !By the chief wa s the land defeated ;Your land wa s defeated because of the
dead .
A t your death the fi rs t - born succeeded
The chief ga ve b irth at Holoholoku.
A Lam enta tion for Keaw e He Kan ikan no Keaw e
kalohe .
1
kalobe.
His is the gent le s leep 2 o f Palekaluhi ,
The be loved com p an ion3 o f Mano ,
Conce i ved and born in one wom b ,‘One wa s the a fter - b i rth o f the chiefsIf “la ilua 5 furn i shed the ev idence.
A t HoloholokuG they are ennobl-cd.
Thou art m y sacred father, Ka lan i .Ka lan i s is the severe com m a nd , for it
b i tter ,
7
B i tter a s the drunk awa w i th its s ide scum
I O . The sacred chi ldren o f Hoohila 8 KaweloDescended by the dark ra ins from the
hea vens ,
F itted m ats . as rendered, ha s in m ind the p rep ared set of severa l m ats p laced one up on another com p r i s ingthe bed -
p lace, term ed hap apa ( s tratum ) of Keawanui .
1Keawekolohe was term ed a kaukau a l i i , be ing a p r ince , or of the clas s of chiefs below the king.Gent le s leep , hiolani , typ ica l of the p a s s ing of Pelekaluhi .“Pilip ilikana . a close, beloved com p an ion (lua ) of Mano , an ancient king of Kaua i ; a tw in brother.
‘Ko- ko, the s trings or net outs ide of a ca laba sh , to s trengthen it ; so it was sup posed the wom b of a p regnant
wom an was s trengthened ; kewe. the wom b ; aa , the secudis , the a fterb irth or tha t which envelop ed the infant.“If the chi ld wa s born a t another p lace than Wa i l ua i t would be uncerta in tha t it was a chief .
"A t the tem p l e of Holoholoku. Wa i lua , off sp ring of roya l ty were rea red , and thereby the god Ku decreed
thei r em inence .
Mulem ule , that which is d i sagreeable to_the
_ta s te ; m u le au
‘
awa , bi tter i s the ci rcu la r scum of the awa cup ;an , the ci rcle of yel low a round the awa cup which i s .b i tter.
"The s tory of Kewalo revea l s nothing ca l l ing for thi s ep ithet , - im p lying sham e , a s genera l ly unders tood. It
m ore l ikely ap p l ies to his fea rles snes s .
Kuu hoa i ka pa l i o “laahia , i M anawao
hua i \V awaenohu ,
I ka lu lu o Ka im a io ,
Kuu hoa’loha i ke ku m ocna
Hap apa'
o Keawanui
N a Lono no'
i na i kaua ia ka m oku ,
I na i kaua ia no , e ka lan i !N a ka _lan i ka hee 0 ka a ina ,
Hee kou a ina ko ka m ea m ake,
M ea m ake oe l i lo i ka hanau m ua,
Hanau m a i ka lan i i Holoholoku.
Hono lu lu , Oahu, June 1 6; 1 837 .
0 ka hiolani kana o Palekaluhi ,
0 ka p ilip ilikana lua i o Mano la ,
0 ke ko - ko a kewe hookahi ana
Hookahi ka aa kewe 0 na’
hi .
Ina i Wa i lua ka hoa ilona0 ko lakou wahi Holoholoku na Ku
e o oe ,
O kuu m akuakane kap u o Ka lan iN a Ka lan i ka hua awa ke m u lem u leHe m u le au
'
awa k ihi ka loe e ,
N a k ihi kapu kam a a Hoohila Kawe loN a ka na lanipo aku la i ua ,
Fornandcr Collection of Hawa iian Folle- lorc.
The second chi ld of Pa lena ,
“
Holaniku o f Ka ihi was the father,Fo l low ing a fter [wa s ] the p ig
7[shadow ]
in the clouds .
Kaohelelani and Lono , tra ve l ing com p au
ions ,Fo l lowed a fter him 1 0
Wi th fa i l ing strength supported from el sewhere
There were three gathered there ,
The ves sel had left the landThi s is Hana
8 we have j ust reached ;Hana the land o f low hea vens , I S
Kani k i i s v ictorious , mounta in toweringhigh.
Kapueokahi"and Mokuhono are down at
Ka ihalulu,
M anianiaula , Ham aalewa and Kan i k i ,Mounta in soar ing to hea ven , the m ounta in
at the thresho ld ,
1 1
Hom e of the chief who pas sed away,Ca l l ing back Kam akauahoa of Kepanila ,
A nd a l so Kauha ipaku .
Kam akauahoa 1 2 went in sp irit ,My be lo ved one who has gone
Weep you,
1 3 I reci te the v irtues of Kum u
koa“ hence, o f the chief .
What m ade you angry that you shou ld gocrooked ly,
The com p an ion of m y brother who wentaway .
Both o f you a re o f Neau ,from the sam e
crouching house, (wom b )One indeed is the [bond of ] affect ion[A nd ] the sadnes s between you 30
Gathered at the poo l of Punahoa .
O kam a lua ia o Pa lena ,
O Holaniku a Ka ihe ka m akuaKa uka l i hope, ka puaa kau i ke aolewa ,
O Kaohelelani a Lono ,na hoa he le ,
Ka uka l i 0 ka hope,
0 ka hookualana ana o kahi eE kolu lakou e ahu nei ,
Haalele i ka m oku i ka a ina ,
0 Hana ke ia , akahi o loaa ,
0 Hana, a ina na lan i haahaa ,
Lanakila nei o Kauiki , m auna i ka lan i ,O Kapueokahi , o M okuhono i ka i o
Ka ihalulu,
O M anianiaula , o Ham aalewa o Kan i k i ,Mauna i ka lani , ka m auna i ka p a ipa i ,
I aha oe i welawela ai i punini a i oe,Hele ka hoa o ke ka ikunane ,
O o lua ia a Neau, m a i loko 0 ka ha lep upuu hookahi nei
A kahi no ka ke a loha ,
Ka p aum ako ia oukou,
E ahu i ka wa i o Punahoa ,
oThis transposes authori ta t i ve genea logy order where Pa lena is shown to be the offsp ring of Haho. SeeMem o i rs, V ol. IV, p . 2 5 .
7Pig—shap ed clouds were held to be om ens of ser ious m om ent , _
usua l ly portend ing ev i l .were carefu l ly stud ied for ind icat ions of favorable att i tud e , or im agined course of travel .
”Hana , of Maui , favored of the gods of ancient t im e, where the heavens were held to com e nea rer ea rth than
el sewhere , and its m ounta ins to take on added height .
“The harbor of Hana , w ith adj o in ing fam ous loca l i t ies , Ka ihahulu be ing the spouting sea—sp ray of that v icin ity.loKauik i , or Kauw ik i i s here gi ven fabu lous height , it being les s than 400 feet elevat ion ; thus myth and tra
d it ion com b ine w ith hi s toric events to m ake i t , p erhap s , the m os t fam ous in Mau i ’s hi s tory. With a fort on Kau iki
’
s sum m it it was Mau i ’s s tronghold for m any yea rs , and in charge of which the subj ect of thi s dirge m et w iththe accident which cos t him hi s l i fe .
“Kauik i bluff i s a t the left—hand s ide in enter ing t he l i tt le ha rbor of Hana .
A n ep ithet of Pea pea’
s . whose death is referred to a s hav ing gone in sp ir it .
The p eop le a re ca lled upon to j o in in lam ent whi le the 14706 helu,the recitat ion of his v i rtues is narrated ,
a s fol low s , in wa i l ing s tra in.
1‘Another o f Peapea’
s nam es .
For thi s rea son they
2 0
2 5 .
Ha le 0 ka lan i i he le aku la ,
E o ia nei o Kam akauahoa o Kepanila
O kau—ha i - paku ka ho iHoi m akan i o Kam akauahoa ,
Kau m ea’loha i na lo aku la ,
E uwe oe , e he lu au 0 Kum ukoa aku ,
0 ka lan i
Lam entation Chants 42 9
Thou d idst lay in that water ;
“later gathered by the ra in ;Gathered by the A puakea ra inWi th the Koholalele w ind .
A re you one furn i shing b less ings ? 1
The ra ins break on the p andanus
The pandanus from A kiu and Hoi i okalan i ;
The p andanus fores t of A kiola ,
My be loved one who p as sed awayGreat and ab id ing is m y sorrow ,
The hand is num b for you,
Be loved Ka lan i , be loved Ka lan i ,Be loved Ka lan i who has pas sed awayThe chief wa s burned ,The flesh was separated ,
Ka lan i changed [and ] becam e a sp i r i t .
He becam e m any bod ied ; m any changed
bod ies 1 “
The body o f the ch ief wa s taken to God
Ka lan i becam e a new de i ty of Koo lau ;Went to the ca lm nes s o f Kapueokahi
°
To the wa i l ing sp iri ts of Ka iakahuli ,
The m any living~down at N anualele
Kalan i was the de ity of Hakipalunuau,
A descendant from Laka .
Those who la id in the poo l o f Punaloa ,
Hakip alunu wa s the first born of Laka ,
O n ly ing down in the water the flesh becom es co ld .
My be lo ved one has pa s sed away,I am dwel l ing in sorrow ,
60 He a loha ko’
u e noho aku nei ,
My hand is benum bed . He m aeele no ka l im a
Referr ing to the ch ief Peap ea , and the l ines fol low ing to his accident and death.
The bereaved one here p resents the idea that a t d eath the sp ir it changes to m any form s ; of hum an , an im a l ,bi rd or other form , and a s such becom es a new dei ty, not on ly of Koo lau adj o ining Hana ,land of his exp lo its , but
the mythica l land of Hakip alunuau ( l ines 50 and
ka e m oe ke na wa i
Ka wa i ha lana k iowa i a ka na
I hook io ia e ka ua apuakea
E ka m akan i koholalele ne i
O oe ane i kahi anoa i ?Ka na wawahi i luna 0 ka l i a la ,
Ka ha la m a i A k in a Honokalani
Ka ulunahele ha la o A k iola ,
Ka’
u m ea' loha i na lo aku la ,
He a loha la ko ’
u e noho aku nei ,
He m aeele no ka l im a ia oe
A loha ka - lan i, e a loha ka - lan i ,
A loha ka - lan i i he le aku nei ,
Ua ahi ka - lan i,
Ua m omoku ka i l i ,Ua m ea e ka lan i , na k ino akuaUa k ino lau,
k ino lau p ahaohaoUa haoua ke k ino 0 ka lan i i ke
Ka lan i . akua hou o Koo lau ,
I hoi i ka lu lu 0 Kap ueokahi .
Ka poe hanehane i Ka iakahauli
Ka k in i noho kahaka i o N anualele
O ka lan i , ke '
kua o Hakip alunuau
O ka p ua na Laka ,
O Laka o Hakipalunu ke kam a kuakahi
Ka poe i moe i ka wa i o Punahoa
I m oe i ka wa i auanu ka i l i,
Ka’
u m ea’loha i na lo aku la ,
In Pra i s e of Liholiho .
1
Hoolea ia Liholiho.
The dear fi rst - born sacred chi ld .
Kam eham eha , went forward in Ikiki
To the sacred shore of Lono above.
Kam oholuakeakapu
O f Kahiki . the owl that shaded the chie f,These were chiefs of Kap a ina Kum alolo
O f the flying- fi sh wrest l ing4 w ith the Konastorm .
Kalanikona’
s grandfather cam e from
A huena ,
The chiefs r i s ing clouds [l i ke] new grow
ing lea ves ,Grow ing, that the chiefs becam e num erous , 1 0 O m am aka ulu m am aka m a i na
' l i i,
Increa s ing l i ke flow ing founta in water. Mam aka m e he om aka wa i kahe laChiefs Kaum aka , and Kuihewa ,
and Lono . O Kalanikaum aka, a Kuihewa , a Lono
Is the red glow caus ing one to flee in fear O ka wel i ula m akau ia e ho lo a i
From the roya l announcer of the p ros trat Holo ka wohi ae i ke la kapu m oe .
ing5 kapu ?
Thi s i s the kapu of the daughter a l so ,
A n increas ing6 kapu of the chiefs .
The door po sts were broken7 by them ;
The growth of affect ion8 wa s thei r reward
The chief is the stone from the p it .
The m a ster he ld forth in thi s break ing ;Kalanikauikaalaneo9
R eturned to the husband ,father ,
Walikeani a ile of Pap aC losed was the burst ing of the ch iefDestroy ing the com pan ion , the m ape le ,
M alelaaekahi the chief .
Brought out from them ,
The swel l ing,budd ing and untam ed of the
kapu,
‘Liholiho, who becam e Kam eham eha I I. on the dea th of his fa ther, Kam eham eha the great , in 1 8 1 9 whose
d i s solute hab i ts led him to overthrow i do latry to free hi m from its kap u restra ints .
2Ik ik i was the m onth of M ay in Hawa i i ’s ca lendar, and refers to the conqueror’s death a s hav ing flown away
to the sacred p recm cts of Lono,one of the m aj or gods .
L i tera l ly, the m oho’
s sacred white p it , a p lace sup p osed ly in fore ign lands .
‘Picturing the res t les snes s of flying—fi sh a t the ap p roach of s tormy weather.
t‘Certa in high rank chiefs were ent it led to the p rostrat ion of the p eop le . Such chiefs usua l ly went abroad at
n ight , or i f in the dayt im e a hera ld went before him w ith a flag, ca l l ing out kap u m oe,”whereupon all the peop le
p ros trated . The sam e observance held when his food or other belongings wa s carr ied by ; all had to p ros trate thems el ves on pena l ty of death.
— (Ma lo’
s Ant i qu i ties . )“R eferr ing to the swel l ing num ber of restrict ions of p riests and aliis on the peop le7Thi s p robably has reference to the breaking down of kapus by the king and queens in the i r feas t ing together
p rior to the buri a l of Kam eham eha .
8In the freedom of wom en and m en to eat together, and partake a l ike of the sam e food, there wa s natura l ly
rem oved a seri ous barri er to household a ffect ion .
“F igurat i ve ly, the chief p laced in the clear p ath.
(430 )
Ke kam a hiwa kam alele o i l i kapu ,
Le le aku nei Kam eham eha io Ikiki
I kaha ko i l i kapu 0 Lono iluna .
Kam oholuakeakapu,
O Kahiki , ka pueo m a lu ka lan i ,He m au lan i no kap a ina kum alolo
N o ka m a lo lo hakoko na lan i KonaO Kalanikona m ai A huena ke kupuna .
O ka lan i ao kukupu ulu lau m am aka ,
O ko ke ka ikam ahine kapu ho i ia ,
O Kapulikoliko i ka lan i .Ia laua naha ka lap auila ,
Ka haku puu m anawa ka p ua o lauaO ka lan i ka p ohaku m a i ka lua
Ka haku p aa ula i keia naha ,
O Kalanikauikaalaneo
Hoi ae la i ke kane m akuakane,
O Walikeam a ile a Pap a .
Pan i ka i oa i ka lan i,
Lukuluku hoa ka m ape le ,
O M alelaaekahi ka ' lan i .Loaa m a loko o laua ,
Ka l i l i ko ,ka l i l i ko ,
ka eena i ke kapu,
Inqu i ring o f him
For whom is thi s m ounta in ?For the chief, the chief indeed,The chief p laced reverent ly ;P laced a lone w i thout an equa lThere were on ly three 1 7 o f themCa l led by the p arent chiefKalanikauikaalaneo .
The originat ing kae 1 8 o f the chief,Kalaninui Kuiapoiwa ,
The fi rst - born of the m a le chiefKap aeulum oku, the chiefKa lan i - nui - kua - liholiho ,
1 9
Ka lan i - nui - ahi - enaena, 2 0Your father
, grandfather, grandson ,
Ku was the sacred father of the chief,he
was
Wet by the ra in and num b from the co ldUp abo ve Halepohaha .
It was m y endeared p laceIn the woods of Luhaunui ,
Just kapued to the god .
The lea ves of the w i ld lehua [tree]He did not restra inBy the co ld and the chi l l
,
The tarry ing of the benum b ing dewsO f that qu iet p lace above,E ntangl ing the tra velersWi shing to purcha se the right,A m arketing god.
The lehua_wa s very watchful ,
F ine ra in hid the m ounta in in fog,
The sun above becam e darkened,The s trangers thought it was n ightCovering the m any housesThere wa s no decep t ion,
It was d i fferent up aboveThe m en dodging in the ra in ran
, then
stood erect .
The tra velers ha lted . 1 05
Ha sten to reach Kuapehu
For release o f fat igue, of wearines sThe co ld a l so o f the m i st .
Warm ed by tlie '
fi re o f the wom an
I 00. 1 00 .
Fornana’er Collection of Hawa i fian Folle- loro.
—o ia
no— e.
Kn no kabuaka i hele .
La le i hi k i i KuapehuKuu ka luhi ka m aloeloe
Ke anu hoi a ka awaawa
La la i ke ahi a ka wahineNone of l ike or sup er ior rank ; he w a s acknow ledged sup rem e .
O f three known a s , or belonging to, or connected w ith the great chief, but one s tands out .
Kae , term of an office in the king’
s tra in.
A n ep ithet of L iholiho, im p lying the highest chief rank res ted in him, or was borne on his shoulders
°The high chiefes s N ahienaena ( the n om i tted ) , s is ter of Liholiho .
high chiefes s .
2 1Thi s would ap p ly to Pele w i th her vo lcanic fi re .
The ep i thet s ign ifies , the raging fi re
Ui aku ana ia ia ,
Nowa i m auna i uka nei la ?
N o Ka lan i , no Ka lan i noKa lan i kau hoanoano ,
Kau hookahi , aohe lua
E kolu wa le no lakouI heia ka lan i m akua ,O Kalanikauikaalaneo .
Ke kae kinohi o ke ahi ,
O Kalaninui Kuiapoiwa
Ke kinohi 0 ka lan i kaneKap aeulum oku,
ka lan i .O Ka lan i - nui - kua - liholi-ho
O Ka lan i - nui—ahienaena ,
Ko m akua , kupuna ,kuakahi
O ao Ku m akuakane kapu o
Pu lu i ka na m ake i ke anu
I ka uka o Halepohaha .
He wahi a loha ia na'
u
I ka nahele o Luhaunui ,
A no m a i la kapu i ke ’
kua
I ka lau nahelehele lehua a
A o le nana i lahuiN a ke anu na ke koekoeN a ka lihau m aeele
O na uka hep a la“ kahi
E kahihi nei ka huaka iE ake e kua i ka pono ,
He’
kua m alaulaua .
He m akaala wa le i ka lehua a
N oe ka m auna na lo i ke ohu ,
Haum oe e no i lona ka la ,
Kuhi ana ka m a l ihini he poA ko i ka hale puukiuki .A o le ka he alapahi ,
He hoehaa no na uka la ,
Ho lo ke kanaka alo ua ,ka hooku ,
1 1 0.
In P ra is e of L iholiho
The res ident2 2 kep t the b ird net .
The“
new p row i s sought for the canoe in
the woods ,
It was the ba i t2 4 to ent ice the fi sh.
E nwrap the p row w i th the lea ves of the
awa~
That fi sh i s b i tter, 2 6 the pond was sa lt .
He [the chief ] wa s known for his k indnes s ,
Whose is the beauty of the god ly com p auions ?
1 1 5
My fearfu l chief2 7 respected the kapu,
Un i t ing the breath2 8 com fort ing thoughts
a fforded s leep .
By the l ight ing of fires the lands a re
warm ed .
The land of the chief wa s“
returned .
Fresh m eat gi ves p lum pnes s and fatness
The m a le chief had strong des ires in m indThe new fi re by N ahienaena 2 9 as the
source . From yonderThe ed ib le b i rds l i ve abo ve Laa ,Fnightened by the sm oke of the wom an,
The vo ice on ly was recogn i zed here.
Hidden wa s the lehua flower, changed by itA ston i sh-ed by the red of the lehua ,
Li ke a p recious sk irt darkened in the
ra in ,
3 2
R em a inder of the sacred he irs of the
chief,Perpetuat ing the rank o f Keakealohi
wahine, 3 3The sacred off sp r ing of Iwikauikaua
He was the ca l ler for he lp .
1 30
1 1 0 .
43 3
Ma lam a ke kup a i ka upena 0 ka m anu
K i i ka m anu hou i ka waa i ka nahele
O ka m aunu ia e laka a i 0 ka ia .
A la i ka m anu i ka lau 0 ka awa .
l-le awaawa ka ia no . he loko liu
E kaulana ae nei he lokom a ika i .
N awa i ka nan i 0 ka hoa wa iakua e
Ifi uu lan i we l iwe l i m akau i ke kap u,
P i l i p u ka hanu lololaa ka m oe .
I kun ia i ke ahi hahana na m oku
Koena 0 na m uo kapu i ka lan i ,I m an i ka ula o Keakealohiwahine,
O ke kam ahele kapu a Iw ikauikaua
O ia ka i m a le le
R es idents of the woods were na tura l ly the bi rd ca tchers , w ith net or bi rd l im e
2 3Manu , not bird in thi s ca se , but the canoe’
s p row, which is es sent ia l for the new cra ft being com p leted inwoods .
2‘Maunu, or ba i t , here is figura t i ve of the canoe’
s fi nish, whereby it is qua l ified for service .
5The awa , or m i lk—fish (Chanos chanos ) , is a p ond p roduct , m et w ith in large num bers”Thi s ho lds true at t im es , dep endent upon free change of t ide locks .
Thi s l ine refers back to the chief Ku.
”Hanu lololaa ,in the origina l , is the s leep inducing p ower of a com pan ion’
s breath°
The chiefess of raging—fi re nam e is the source of a new fi re, i . e . ,in com p a ri son w i th that of the vo lcano,
Goddes s Pele of the vo lcano , w ith unm i s takable v oice when she speaks , whether by erup t ions or earthquakeCerta in sect ions in the v icin ity of K i lauea show lehna trees enca s ed in lava .
a s ton i shing rednes s a l luded to, which hid and changed it s flowers3 2Thi s l ine seem s am biguous .
Such a l im p id erup t ion was the
Thi s is l ikely, from fo l low ing connect ions , to be K eakealan iwahine of hi s tory, who succeeded her m other
Keakam ahana as M oi of Hawa i i , m other of Keawe referred to on l ine 1 3 6.
a‘Iw ikauikaua was the son of M akakauali i . His m other wa s Kapukam ola . E spous ing the caus e of Lono in the
Hawa i i revo l t he na rrow ly escap ed be ing s acrificed on the a l ta r of the tem p le .
O ka m oku 0 ka lan i ka i loaa m a i
O ka lo hou i ’ l i l i ko a nopunopu .
Lalapa ho i m a loko 0 ka lan i kaneKe ahi hou a N ahienaena ka m akua
_ M a i o— e .
N a m anu a i noho i ka uka o Laa
I puiwa i ka uwahi a ka wahine,O ka leo wa le no ke i kea nei .
N alo ka lehua pua l im u ia ia,
Ka ililihia i ka ula 0 ka lehua ,
M e he pau hiwa uli la i ka na .
434 Fornander Collection of Hawa i ian Folk—lore.
The kapu com m enced w ith the r i s ing of O kc kapu i hoano m a l<a ulu 0 ka m akan i ;the w ind ;
The bright b ird - feathers o f the low landwas the wreath for
Keawe—i - kekahi - a l i i - o- ka - mokuFrom him came forth a very high chief, 3 6R es tra in ing3 7 was the kapu of Kalaniopuu
aga in through N ahienaena ,
The p arent3 8 from over there.
Weep ing above [on the] m ounta in o f
Kona ,
Who l ly covered w ith goodnes s ;Com fortab le. in the ca lm nes s
3 9
The ca lm a l ternat ing between sea and landbreezes .
Jea lousy covered the lehua m i st,R ed lehua of the sea [shore ] of Kona
P it i les s in d i spos it ion toward you,
Being whipp ed w ith the rop e
A s i f by m any unnum bered peop leLet us see w ith our eyesThe wom en ins ide of Kaulehua ,
A m ong the o lona tw ist ing“1 wom en
Hid ing from the m en .
It i s not the hid ing of lovers ,It is better to show up ; how beaut i fu lL itera l ly, Keawe- a—certa in - chief—of—the - i s land , a cel ebrated ruler in the anna l s of Hawa i i .R eferring to Kalan inuiam am ao, from whom descended Keawem auhili and Kalaniopuu, the la tter m ent ioned in
the next l ine.
“The high rank of a chief whose kapus occas ion un p lea sant , restra ined feel ings , m akahinuChiefs and superiors were frequent ly referred to a s p a rents , hence N ahienaena is acknow ledged as such
a"Descrip tive of Kona
’
s cha racteris t ics .
The poet here adop ts an E ngl i sh word .
Thi s esp ecia l ly a wom an’
s vocat ion , the tw i s t ing of the shredded olona ba rk into tw ine for fi sh—l ines , nets
and seines .
1 3 5 Ka hu lu ni anu m oha i ke kaha ka lei naKeawe—i - kekahi - a l i i—o - lca—m oku .
Nana m a i ka lan i kio p aa kaa laM akahinu i ke kap u o Kalaniopuu hou a
N ahienaena
Ka m akua ,
- m a i o— e
Uwe ka luna Mauna o Kona ,
Papu no i ka m a i ka i ;Luhea no i l<a m a l ieKa la i ho lo lua a ke hau ,
I l i l i poi i ka noe lehua ,
Lehua ula i ke ka i e KonaMakona wa le hoi ia oe ,
Hana iho nei i ka rop i
I ka ano a ke k in i kaau ole e
E ike kakou m e ka m aka no
N a wahine o loko o Kaulehua ,
O loko o ke o lona hihi wahinePee m a i i ke kanaka .
A o le ka pee a m ea ipo m a i ,
E hoike m a i no ka pono ; I nan i
Fornana’ei ' Collection of Hawa i ian Foil'
s - lore.
A rope in the filth- ladder.
M r. R ichards then a sked quicklyWhere indeed is M r. Parker ?Let us seek togetherI have seen the land,
A land look ing upon the sea
Here is the com p as s ,
The guide is it of the ship ,
The path by which it sa i l s ;Hidden by the sea - sp ray .of hea ven ,
Facing thoughtfu l ly res t less seas ;
The snows of N ouaiki ,
The danger po ints of Cape Horn,
A land of A merica .
Take the book .The p eop le in land saw d i ff erent lyHere is m y husbandm an
Br inging hi ther a feather garm ent ,
The gi ft pos s ib le to him ,
[A ] subst i tute for thousands of do l larsFor
‘
his entrance into Great Br ita inThe first gun boom s forth,
The red flag is ho isted ,
The first be l l ha s sounded,
The be l l for the chief’s rob ingInqu iry is m ade
Where indeed i s Manu ia ?Bring you here the waterThat I m ay wash the face we l lS tand up the [looking] glas s ,Tr im and sha ve the beard ,
[A nd] take m e aboard .
Br ing forth m y flow ing garm ents ;
Br ing hi ther sufficient clothing,
Brush them off w i th p ig br i st les ,Ta l k ing away ind i st inct ly.
S tand up the red obj ects ,To effect up right seat ingA scend s tra ight to the consecrated p lace,Consecrated was your grandm other,
Kalanikaum akam ano ,
You ! not you, you'
re a fore igner.
M r. Parker ca l led out
Lower down the wha leboat .
Descended ,descended the chief there in ,
A s he stood ,ho ld ing the flag
The fore igners fe l l behind ,
The chief dep arted hence ,
S a luting confused ly were the guns ,
S a lut ing, sa lut ing.
He kau la i ka hakakukaeNam u ae nei M ika R i k iA uhea la hoi M i ka PataNana pu ae kaua ,
Ua ike an i ka a inaHe a ina nana i ke ka i ,E ia ke p anana ,
Ka ihu hoi ia 0 ka mokuKe ala ia e he le a i ,
He huna m a ka ehu ka i i ka lan iUa alo hia na ka i lewaN a hau o N oua iki ,
N a lae ino o Kepohoni ,
He a ina ane i o Mareka ,
Law-ea’
ku la ka p a lapa laIke e m a i la ke k in i o uka ,
E ia kuu hoaa ina
E lawe m a i ana he kapa hulum anu,Ka m akana ia e hi k i a i ,Kapae na k in i da la ,
O ke kom o . ia i BeretaneKan i hookahi iho la ka pu
U- u ae la l<a hae u lau la ,
Kan i hookahi iho la ka be le,He be le kom o kapa no Ka lani ,N inau ae nei .
A uhea la hoi Manu ia ?E lawe m a i oe i ka waka ,
E ho lo i ae an i ka m aka a pau,
Kuku lu m a i ke aniani ,
Kahi m a i ke kahi um ium i ,Lawe ae au ia luna ,
I—Io m a i kuu kap a p ihap iha
Lawe ia m a i ke kapa i pau ,
A na i ia m a i ka hu lu puaa ,
Hoopakakeia’
ku ana .
Kuku lu na m ea u laula ,
K iaho kahi ae ka pono ,
I unoho iho pololei iluna ,
I - u la ko kupunawahine,
O Kalanikaum akam ano
I - u , no i - u , i - u hao le .
Hea ane i M i ka Pata .
Kuu ia iho la ka huelopoki ,
Iho , iho la Ka lan i m a i luna ,
Ku no , ia ia ka hae ,
Hoem i hope na haol-e,
Lelei iolani aku nei ,
P ip i nokenoke iho la ka p i i ,Kui iho no , kui iho no ,
IOO .
I IO .
I 2 0.
A L am ent for L iholiho.
The peop le were seen in landSending the so ld ier in the front
To take the horse to the sea - shore ,
A road that was pos s ib le,D i rected to the wooden house
[He ] wa s gi ven the d iamond ,
Tha t which en larges not , from abroad ; 1 00 .
From the chief, K ing GeorgeThe chief then asked ,Where indeed is Kanehoa ?A t his frequent speeches
Convers ing w i th foreignersJabber ing v igorous ly.
Secured by the b lack waterN aa iweuweu stood up ,
The one who cares for the chiefs ;The rest ing p lace o f those dead 1 1 0 .
I ha ve encom pa s sed all abroad ;I ha ve seen Sp a in .
The chief ques t ionedThe s teward o f Kam eham eha
’
s t im e,
Say, young sta lwart,are wea l i ke ?
R eturn the letter o f instruct ionYoung sta lwart , let us go ;You w i l l see , m y young chi ld ,
The p row of the Makao ves se l ,The stem of the R uss ian vesse l 1 2 0 .
The frui t for the sh ip sa i l ing to Bo labo la ;A R us s ian foostool;
A sat i sfied N uuhiwa re st ing p lace,A Sp an i sh sea -
pa s sage .
Be sat i sfied w i th the journey , O chief !A nd , com ing to the da rk sea ,
[The ] b lue sea of Kane.
The chief returns to the landWhich he had left behind ,
S tepp ed on dark - backed Hawa i iA shore a t the head of the landThe lehua - sound ing ra in of Hi loPanaewa is wreathing lehua [b los som s ] ,Piowa i is decorated w i th w reaths ,
Drink ing the dew of the lehua flowersThe fragrance is wa fted to Hi lo .
R egard hath the bubb l ing sp r ings in the
road ;
The breadfru i t p lanted in the sha l lowearth
A bove the A hialoa ,
The tough root potatoes , 1 40
S tri ven for by the she l l - fi shN a ua la m oleuau
I na i aku i ka op ihi
43 7
Ike e m a i la ke k in i o uka ,
Kena i ke koa i ke alo ,
E lawe ae i ka lio i ke kahaka i ,I a lanu i e hi ki a i ,K i ihi ae i ke halelaau,
Haaw i m a i i ke da im ana
Ka m ea laha ole no kahik i
N a ke’l i i o K inikeoki .
N inau ae nei o Ka lan iA uhea la ho i Kanehoa
I kaua m au huaoleolo
E nanin ae m e ka hao leK ipakake a i haa m a i
Ua paa i ka wa i e lee leKu iho N aa iweuweu
Ka m a lam a ia 0 na’
li i
Ka wa ihona 0 na m ea m akeUa p au o Kahiki ia
’
u
Il
a ike an ia Pan io loN inau ae nei o Ka lan iKe kahu a i wa a Kam eham eha
E u i e l i ke kakouE hoihoi i ka huaoleloE ui e hoi kakouE e ike i on pok i iHe ihu no ka m oku MakaoHe hope no ka m oku R ukiniHe hua no ka m oku hoi Bo labo laHe keehina wawae Luukini
He luana noho ari a N uuhiwa
He ae na ka i Pan io loA na wa le ka he le e Ka lan iA , ea .m a i la ke ka i uli
Ka i popolohua a Kane
Ho i no e Ka lan i i ka m okuUa kaa ae nei m ahope ,
Keehi i Hawa i ikuauliIluna i ke poo - kamoku
Ka na kan i lehua o Hi loKui lei lehua e Panaewa
Kahiko lei o Piowa i
Inu i ka wa i koolihilihiI—Ioi no ke ouaoua i Hi loA loha wa le na puewa i i ke a lanu iN a ulu hoonoho i ka hapap aKa uka o ke A hialoa
438 Fornander Collection of Haz trai ian Folk- lore.
Longed for by the chief .
The hinalo lea ved awa o f PunaIs being torn by the b irdsPerched on the decayed t im berThe ripened lea ves are scattered beneathB i rd ca tchers a re recogn i zed,
Those peop le go ing in front .
They are a fra id of the gent le ra in,
The sp rink l ing ra in of the wom en .
[The] trade w ind bears the chief awayTo the ti- roots o f Wali inekapu
A t the r i s ing o f the sun , O Kun ia !A pua is heated , the strata is overturnedThey have forsaken m y com panionship .
Taken to the w i l iw i l i b lossom ,
[By the ] ohia flower of Kaiona ,
Beaut i fu l [and ] roya l i s thy love, 0 chief !
A Farew ell to Harriet He Aloha no Harieta
Nahienaena . N ahienaena
B Y K I N I . NA K i N i .
Fa rewe l l to thee, 0 Harriet ,
How great is the love for m y friend !The lo ve that knows no end .
Here am I,b idd ing thee farewe l l ,
O m y be lo ved cateress .
A las! the everlas ting love for my friendFarewe l l to thee for whom I wel l over w ithlove.
Let us'
greet each other in fond em braceA las thou ! m y fr iend,A la s ! my com panion,
My friend .
A las !m y close com p an ion of the n ight '
My s i tt ing com panion of the day ;
My com pan ion in the co ld ,m y com panion .
A la s ! m y fade less wreath of love .
A la s ! m y com pan ion that s lep t w ith m e in
the n ight ;Woe bet ide m e !
Where art thou , O cateress !
Lo ! where art thou ?
Ke ono ae nei o Ka lan iI ka awa lau hinalo o PunaK-e aha i ia la e ka m anu
Kau i ka p uha laauPa la ka lau helelei i la loL
'
a ikea ke kanaka kaw ili m anu
E kc kanaka he le m am ua
Ua m akau i ka na awa
Ka na noe a l<a wahineKanoenoe aku 0 Ka lan iI na ki a Wahinekapu
E na puka la e kun iaE wela A pua kahuli 0 ka p apaHaalelea m a i au ka hoa
Li lo ae i ka pua wi l iwi l iPua oha i o KaionaOuaoua a l i i ke ’loha e Ka lan i
A loha oe e Ha rieta ,
A loha nui ku’
u a i kane,A loha pau ole.
Ke a loha aku nei a'
u ia oe,
E ku'
u m akua a loha ,
A uwe ku’
u m ea p au ole o ku'
u a i kane,A loha ino ku’
u m ea n wa le iho no e
noho nei ,
E a loha nui loa kaua ,
A uwe oe ku’
u a i kane ,
A uwe ku u hoa ,
O ku’
u a i kane,A uwe oe e ku
'
u hoap ili 0 ka po ,
Ku’
u li oanoho o ke ao ,
Ku’
u hoa o ke anu, ku u hoa .
A uwe ku’
u lei m ae ole o ke a loha e !
A uwe hoi ku’
u hoap ili 0 ka po , ke m oe
A uwe ho i a’
u e
A ia la oe i hea e ka m akua ?A uhea oe e
Fornander Collection of Hawa iian Folk- lore.
My love for thee becam e great .
A las , m y frined !When I behe ld Keoniana , we two wept to
gether loud ly .
’
Twa s on the day thereafter Kauluhinalo
cam e up for us two to m ourn ;
“le did m ourn together, for the love wasgreat .
Then it seem ed tha t we two were dwellingtogether, be loved one ;
It Seem ed as i f I was look ing at thee ;
I saw them not 65
Those that once eased our troub led m indI saw them not at all.
Kauluhinalo , Keoniana , they were the on lytwo
They were the on ly ones I saw s ince theywere nea rer m e .
We did weep in the sam e p lace , 70
I observed no t the chiefs .
When we journeyed upward to Wa im ea
the love wa s great ,For I saw the p lace we were wont to
ascend ,
Thus I wep t t i l l n ight cam e on ,
A nd rece i ved the letter which Pupukabrought .
I was reached because I was close to himThe ch ief a l so s a id that it was a letter,
A nd that I wou ld weep on this day.
I a sked him ,
“ From whom ? ”
[He ga ve answer]“ From Maui , from
Harriet .
”
Then I wep t , weep ing very loud lyTi l l Kuam oo heard m y loud wa i l ing.
He had a l ready gone up beforeA nd wa i ted t i l l I shou ld appear.
Loud ‘
were the sounds of our wa i l ing 85
We were st i l l on the p ath as the sun wen t
down ,but kep t ascend ing,
A las ! thou m y com p an ion o f the n ight tos leep w ith ;
A la s ! thou who are not seen by m e
How m ay I“
be ab le to see thee ?
Where art thou ? 9 0
How fa res thy com panions , for ’
tis eve,
A nd how spendest thou the n ight whenthou s leepest ?
Where art thou , m y com p an ion ?A la s ! m y cateress ;
A o le a’
u i ike ia lakouI na m ea no i lana a i kaua ,A o le au ike ia lakou no a p au.
O Kauluhinalo, o Keoniana , o laua
wa le no ,
Ka'
u m au m ea ike i ka p i i m a i o laua ,
I kahi hookahi no m akou e uwe a i ,
A o le au i ike pono i na ’ l i i,
A p i i m akou i Wa im ea nui loa ke’loha
,
Ike a’
u i kahi a kakou i p ii ai ,I ka uwe no a
’
u a poeleele ,
Olo l<a p ihe a m akou ,
I ke ala nui , a na poo ka la p i i aua
no m akou,
A uwe oe ku’
u hoa 0 ka po ke m oe ,
A uwe ho i oe e ike ole ia nei e au ,
Pehea la a uanei a u e ike a i ia oe ?
A i la oe i hea ?
E aha ana lakou na ahiahi ?
A m e kou po ke m oe iho ,
A i la oe i hea ko’
u hoa ?
A uwe ku’
u m akua ,
N ui loa ku’
u a loha ia oe,
A uwe ku’
u a i kane,
A'
ike au ia Keoniana , uwe loa m aua ,
A i kekahi la ae p i i m a i no 0 Kauluhinalo
e u’
e a i m aua m e ia ,
Uwe no m aua , ua nui loa ke’loha ,
M e he m ea la no 0 kaua pu ke noho aua
ke’
_loha ,
M e he m ea la wau e nana ana ia oe,
Loaa no i ka p a lap a la a Pupuka i lawem a i a i ,
Loaa au i ke p i l i m a i no ia ia ,Ke
’
li i kahi ei ae ana he p a lapa la ,
I keia 1a e uwe ana no an.
I aku a’
u,
nawa i ”N o Mau i m a i na Harieta ,
O ka’
u uwe no ia uwe ham ana m au,
Lohe o Kuam oo i 'ku’
u leo nui ,
Ua p i i e aku ia m am ua ,
Kaka l i a hi k i aku au,
1 00
1 1 0
I 2 0 .
A Farewell to N ahienaena
A la s ! m y com p an ion ; 9 5 .
WOe bet ide m e thy com forter,
Woe bet ide m e thy p ride.
A la s ! m y p recious object,A las ! the obj ect that is not obta inab le in a
day.
A la s thou !A la s ! our sep arat ion .
A las ! thou m y gu ide in the untrodden p ath,
My fo l lower in the lonely path ;My com p an ion that tra verses the p laces
where the w inds are d i verted ;My com pan ion from the shade of the
bread - frui t trees at Le le ;My com pan ion from the land where the
kiowea s ings ;My com pan ion from the p aup ili ra in of
Laha ina ;My com p an ion ;My husband in the p a th of Honom aele,
A las thou m y com p an ion from the scorch
ing heat of Le le ;My com p an ion in the p ath and the p la in ;My com panion lS chi l led by the kapa ,My com p an ion in the co ld shrink ing gar
m ent .
A las ! m y husband .
O m y com p an ion in the co ld ra inThou seest the land ;Thou seest the sand ,
the pebb les ,A nd the clear sun ,
A nd the kou trees of M olakia ,
A nd o f Pelekane greet ings be to the peo
ple thereof
Thou sees t the sand and the water of
Pahoa ,
A nd the shade of the breadfru it trees .
A las ! m y com pan ion ;A las , O m y friend !A la s , my com p an ion from the floating
house of the fore igner ;M y com p an ion from the am usem ents of
Kab i k i ;My com p an ion high in the esteem o f the
p eop le o f the land ;My com pan ion that observes the laws
thereof .
A las ,indeed thou ! How great is m y lovefor thee.
1 00
1 05
1 1 0
1 2 5
44 1
A uwe ku’
u hoa ,
A uwe ku’
u m ehana m a i ka i ia - u e,
A uwe ka hiwahiwa au 0 wau
A uwe ku’
u m ea m a i ka i ,A uwe ku
’
u m ea loaa ole i ka la hookahi ,A uwe oe e
A uwe kaua i ke kaawale loa ,
A uwe oe ku’
u hoikeike o kahi ike ole ia ,
Ku’
u hoahele o kahi m eham eha ,
Ku’
u hoa nana i na hono ona a ina
Ku’
u hoa m a i ka m a lu ulu o Le leKu
’
u hoa m a i ka la i a ka Kiowea
Ku’
u hoa m a i ka na p aup ili o Laha inaKu
’
u hoa .
Ku’
u kane i ka na o Honom aele,
A uwe oe ku’
u hoa ni a i ka opu ahi o Le le,Ku
’
u hoa i ke kaha am e ke ku la ,
A nu aku la ku’
u hoa i ke kapa ,
He ahu anu wa i kuku ku’
u hoa ,
A uwe ku’
u kane e,
A uwe ku’
u hoa m a i ka ha le laau lana a
ka hao le .
Ku’
u hoa m a i ka m ea lealea o Kahiki
Ku’
u hoa i ka m aka o kanaka 0 ka a ina e ,
Ku’
u hoa hoolohe i ka leo 0 ko ia a ina ,
A uwe hoi oe, e ku’
u a loha ia oe,
Ku’
u hoa 0 ka ua waahila la ,
Ike wa le i ka a ina .
Ike wa le i ke one i ka i l i i l i ,A m e ka la la i la i ,A m e ke kou o Molakia ,
A m e Pelekane '
a loha wa le kanaka oia
wahi ,Ike wa le i ke one am e ka wa i o Pahoa ,
A m e ka m a lu 0 ka ulu
A uwe ku'
u hoa ,
A uwe ku’
u a i kane e
44O Fornander Collect-ion
A las m y com pan ion from the feast of
Kahiki that hath no equa l ;My friend from the beaut i fu l things of the
fore igner,Woe indeed be to us .
A la s , m y com p an ion o f the summ er that
hath p a s sed away ;My com pan ion am ong our friendsThey have gone away but we two sti l l
rem a in .
Here I am now about to lea ve theeA las ! m y com p anion
That I requested thee not .
I thought the body wa s the guerdon
N ot so ! I am to lea ve thee,I have no longer p at ience for theeA la s m y com p anion ; m y com p an ion in the
northea st trades of Hono lu luA la s m y com pan ion in the b i tter ra in of
ManoaA la s m y com pan ion on the p la in of Kewalo ,
A nd of Koula ,and Pahua .
A las m y com p an ion in the perm eat ing heatof Ha l i im a i le ;
A las m y com pan ion ; a las m y husband ;A las m y endeared wreath,
’
tis a farewe l lLove is l i ke a husband that keep s close . to
the body ;My n ight of the ra in ,
o f the sun .
A la s m y lord !A la s m y obj ect that I find not when look
ing around ,
Woe be to us ,
A farewe l l from one who knows no end of
wa i l ing from Wa i ko loa .
’
Tis Kam a ikui that b ids thee farewe l l ,Whose love for thee is greatWhich i s beyond power to wri te unto thee
There were no feathers save one on lyWhen they all fe l l a s leepIt wa s at m idn ight that I wrote ;
It was a t m idn ight that I heard of the
ship ’s - sa i l ingI went
'
up to Ke i k i for a feather [pen ]I rece i ved the p aper,But one feather on ly .
A t m idn ight I wrote,
When dawn cam e on a p art was done ;
of Hawa i ian Folle- lore.
I 30 .
1 3 5 .
1 40 .
1 45 .
1 50
A uwe ho i ku'
u hoa m a i ka a i lau ole o
Kab i k i .Ku
’
u hoa m a i ka m ea m a i ka i a ka hao le,A uwe no hoi kaua e
A uwe ku'
u hoa o ke kau i ha la aku la ,
Ku’
u hoa m a i na a i kane a kaua ,
A he le la 0 kaua wa le no ,
E haalele ana ka wau ia oe,
A uwe ku'
u hoa ,
Ku’
u uku ole ia oe,
I m anao 0 ka uku no ke k ino
A o le ka , e haalele ana ka wau,
E pau aho ana ka wau ia oe,
A uwe ku’
u hoa ,ku
’
u hoa i ka m akan iheaeloa 0 Hono lu lu,
A uwe ku’
u hoa i ka na waahia o Manoa ,
A uwe ku'
u hoa i ke ku la o Kewalo ,
A m e Kou la am e Pahua ,
A uwe ku’
u hoa i ka la we la o Ha l i im a i le,A uwe ku
’
u hoa , auwe ku’
u kane ,
A uwe ku’
u ipo lei he’loha ,
M e he kane la ke ’loha ka p i l i m au no ika i l i ,
Ku’
u po 0 ka na 0 ka la e,
A uwe ku’
u haku ,
A uwe ku’
u m ea loaa ole ia'
u ke im i ,
A uwe kaua ,
A loha na ka m ea p au ole i Wa i ko loa
Ke a loha aku nei o Kam a ikui ia oe ,
N ui loa no kona ’loha ia oe,
A o le ia e pono ke p a lapa la ia oe ,
A o le hu lu hookahi no hulu,
Pauhia e ka hiamoe ,
I ke aumoe ka pa lapa la aua a’
u,
I ke aum oe no ka lohe ana i ka ho lo 0
ka m oku,
P i i no wau e no i ia Ke i k i i wahi hu lu,
Loaa m a i no ka p ep a
Hookahi no wahi hu lu,
A um oe p a lapa la wau ,
Wanaao hoi p aa kekahi ,
N ahienaena . Nahienaena .
The kap a - beater of the ba rk grown thriftv
and w ide,A kapa b lock from Kahiki .
The breadfrui t bark torn into shreds ,
The m ape le bark broken up in l i ke m anner,
The kap a bark and the kap a water- bow lN ahienaena is kap a bark , sym bo l ica l ly.
Trans form ing Ka lan i - nui - kua - liholiho
Into an o verseer o f the fi sh ,torto i se.
That is the bark which i s be ing beaten .
Ka lan i beats kapa in a circular m anner'
the chief beats .
The chiefs jo ined tog-ether the earth w i l l
be eterna l .The chiefs be ing a l l ied the earth is
estab l i shed for Lan i ,The chiefs s t ick together ; s leep together
for p leasure,Whi le the chiefs jo in the earth ab ides fi rm .
’
Tis a day of trem u lous heat , hot o verhead . 1 5 He la kolii” nono ka iluna
The m ounta in no i ses cla sh together , the O ke l8 ka m auna wawa ,ke ka i wawa
s ea a l so is no i sy, Olelo ka i2 0 iluna ,
ka leo 0 ka hekikili 2 1
The vo ice o f frequent thunder speaks on kawowowo .
high,
1
The beat ing p roces s in kapa m aking.
2The ba rk of the wanke p rep a red for beat ing.
’A p oet ic em bel l i shm ent , euphon ic and to fi l l up the m easure
‘To grow thr i ft i ly a s a vegetable , s p read ing a s a tree.
“Nam e of the b lock upon which the kapa bark is beaten .
°The breadfru i t tree (A r toca rpus incis a) ; young breadfru i t trees furn i shed bark for certa in grades of kapa .
'A term of one of the p roces ses in m aking kap a . Nam e a l so of a tree of Ci ‘ytandra sp ecies furni sh ing a kap asN ahienaena is l ikened unto the bark and wa ter- bow l efl‘i ciency of kap a m akers .
9
E oloa ari a ; the s tate of p as s ing from one s tage to another, hence , N ahienaena is bea ring Liholiho’
s o loaloKane a im oku , a l ia s L iholiho ; l itera l ly, the husband posses sor of land.
Over ( 0 understood , a poet ic l icense ) the fi sh ea , turt le.
Kuku poa i is the bea t ing of kapa w i th a ci rcula r m ovem ent of the hand ; Ka lan i , the chief , i . e . , N ahienaenabea ts kap a in that m anner.
Kuka’i , to sew or join together , hence , L iholiho and N ahienaena being un ited , the ea rth is perpetuated for
L iholiho .
“ Lan i , etc. , belongs to both these chiefsTo s leep together for p lea sure .
Whi le the Lan i’s j o in , i . e., the chiefs , the ea rth abides stronges t
He la koli i i s a day when .the sun’
s rays are trem u lous over the p la ins ; nono, hot .
Ke , to s lap or s tr ike together as two hard subs tancesThe m ounta ins rush together w ith a no i se (wawa ) , and the sea a lsoPoet ic for olelo iluna ka leo, the vo ice on high ( thunder) , speaks frequent ly
’Hekikili , roa ring heav i ly.
Kawowowo,rum bl ing no i se.
(444 )
O kuku 1 o loa ,
2o lau3 o loa ohalahala‘ m a i
i akea ,
He kua5 la no Kahiki
He ulu6 i heia ,
He m ape le7 i heia ,ia e pene i ,
Ka o loa , a he ka o loa ,
He o loa N ahienaenaS m a ka olelo wa le ana ,
E o loa aku ana9 ia Ka lan i - nui - kua - liholiho
I kane a im oku 1 0 iluna ka ia ea1 1 la .
O ka o loa ia e kuku nei,
O ke kuku poa i , 1 2 Ka lan i , kuku ke ' l i i,
O ka lan i , kua ’i 1 3 ka lan i , m au ka honua
Kuka ’i Ka lani,m au ka honua ia Lan i ,
Lan i p ip i l i haam om oe1 5 lea .
P ip i l i Ka lan i , 1 6 m au ka honna ia 1a ,
Chant for N ahienaena . 445
The vo ice of frequent thunder roars
heavfly above .
The vo ice of the earthquake is rum b l inghea vy
,
The vo ice o f the earthquake rum b les be lowThe vo ice o f the fi ne ra in is increa s ing,
The vo ice of the hea vy ra in i s roaring in
the up lands ,The vo ice o f the couch sounds interm i t
tautly,The vo ice o f the n ight- sound ing locus t in
the up lands ,P iercing the eyes of Haukuku : o f
Haukaka .
Break ing the coconut for the chief to ea t
The ba i ler that w i l l overcom e the chief '
s
leak .The chief Kauikeaouli is the res ident who
governsThe ca re o f the land throughout the who le .
i s land :O f the land that is grea t : that is very sm a l l ,O f the l i tt le , sm all , dep art ing short veteran
Ka lan i pos sesses the land .
O f ~N ahienaena . burdensom e is her naholo
kap u .
Olue was an ancient descendant o f that
place
A guard of the water : o f the sm oo th
b lack p ebb les ,
She sha l l st i tch [the kap as ] . she shall b i te[the thread ] .
She sha l l st i tch, b i te and b i te .
O la i kawowowo , heavy rum bl ing ea rthquake.
‘Ua huna , fine or hidden ra in .
2 5
3 5
Ka leo 0 ka hek ikili kawowo iluna ,
Ka leo o ke o la i 2 3 kawowowo
Ka leo 0 ka o la i kawowo i la lo ,
Ke leo 0 ka na“ huna kawowowo ,
Ka leo 0 ka na loku2 5 kawowo i ukaKa leo 0 ka pu kan i helelei , 2 6Ka leo o l<a pololei
2 7 ka hu l i kan i i uka ,
O aku ia 2 8 i ka m aka o Haukuku ,
o Haukaka
O ke kaka ina 2 9 0 ka niu a i’l i i ,
O ka hohana e p au a i kaal li'
u lan iO ka lan i Kan i k-conl i ke kup a nana e au,
O ke au,
3 30 ke kup alele ka m oku .
Nana kui , 40 e ku'
i nanau
E ku’
i nanau , e nanau , e nanau ,
Ua loku kawowo , heavy ra in ( loku , lokuloku ) i s roaring in the m ounta insVoice of the conch shel l sounded in blasts of qu ick succes s ion .
Pololei , an insect l ike a gra s shop p er but sm a l ler ; s ings on ly at n ight.O aku la , etc. , Haukuku p ierced his eyes . Haukaka another nam e.
2"Kaka ina , the m ot ion of the hands and a rm s in chop p ing wood or in breaking a coconut
Hohana , to dip or ba i l out as water.
Ka , the act ion of ba i l ing to overcom e the chief’s l eak .Ke kupa , an old res ident , one born to a p lace ; nana e an, au, to clear or put in order
0 ke au, t im e when the ca re of the kup alele was grea t in m agn i tude over the landKup alala l ikekup alele ; kupalilii jus t its reverse, v ery sm a l l
,d im inut i ve
E a i ana o Ka lan i , i . e. , the chief Kauikeaouli pos ses ses the land .
Oluluu , heavy, burdensom e ; naholo, a kapu of N ahienaena .
Olue , an ancient chief, belonging there .
A gua rd of the water for the sea or brook p ebbles , i l i i l i .Poniponi , ponihua , the black sm oothing off w i th such p ebbles , as in heiaus .
Nana ku’
i, i . e . , N ahienaena , for her to st itch the kapa s together. Note the e is drop ped before
nanau , nan. to b ite , naunau , all intens iti ve of the root nan .
e ku’i
30 . O ke kup alala3 4 ka a ina , o ke kupalili i
O ke kup alu , kup alu ,kup ahele, kup ahaa ,
e a i a ina o Ka lan i ,O N ahienaena , oluluu
3 6naholo ke kapu .
Olue3 7 he kup a kahiko no la i la ,
He k ia i wa i no ka i l i i l i ponipon i 9
ponihua .
446 Fornander Collect -ion of Haw a iian Foils - lore
B i te ,run qu ick ly, run , run,
Let Ka lan i run .
A sound ing a x e is the m a l letF lee Ka lan i to the res ident whose is the
land of beat ing kap aIn beat ing kapa there
'
s a no i se ,
'
t is a
chief ’s kap a beat ing sound .
Go carefu l ly , whi s t le , lie down ; l i ft upA ngry is Ka lan i at the crooked p ath’
Tis the chief , the ch ief Kauikeaouli , thy
com p an ion .
N ahienaena is the res ident whose it is to
enjoy the land ;The i s land of the res ident is eaten by
coarse m en .
The res ident enjoy ing the land is the
res ident indeed .
The feature of Kona is its ca lm sm ooth
Ka lan i is its d i strict chief on l i v ing there
N ahienaena l i ves up land and seawa rd , up 50 Noho N ahienaena i uka , i ka i , i uka , iland and seaward . kai . 5 3
The long fi sh—net i s taken in and out , Ke pua“ loa , i loko , iwaho ,
The fi sh gather in shoa l s and a re en I ka i’
a a ka p apa5 5 i lohia i hee5 6 a i
trap ped ; Ka ia a ka pap a i ka hu l iThe fi sh are gather
-cd at one draught , Ka i ka i a lealea5 7 ka wa i ,L ift ing up the net t i l l the water rejo ices .
The water , the water was up to the brea st ; 55 I ka wa i , i ke kea 5 8 ka wa iThe bubb l ing water it com es and goes . Ka wa i m apuna
5 9 ka he le i ka ho iB ite, run qu ickly ; a holo, o holo, ouholo ,
varia t ions of the im p erat i ve ka lan i , i . e. , Kauikeaouli let Kauikea
ou l i run. etc.
"Kukukeke : kuku, an ins trum ent for p ound ing kap a , keke, the sound in beat ing it ; ke koi , the adze used in
cutt ing wood was the sound ing m a l let .
Kup eke, a turn ing m ot ion of the hand in beat ing kapa .
I l i kapa keke, the surface of the sound ing kap aKahe le, to go ca reful ly ; lea here l ike aka
,as akahele.
Ke oe, oe the sound of'
w ind m ade by blow ing into a bung- hole, or a hole in a ca laba sh blown upon by the
Kukaheleke , a p rovoked anger on account of anything be ing s tolen , etc. ; kapeke, a sco ld ing anger ; heleke ,l ike hele kekec, to go crooked .
“ Thi s i s his lordship , his lordship Kauikeaouli .
The land of the res ident kukup a , thi s redup l icat ion of ten is to fi t the word to the heat of the drum .
A i ka helele, the eat ing and enj oym ent of a coarse, fi lthy m an ; be lele , his ep ithetMa l ino, a ca lm . a sm ooth s ea out of the trade w inds .
Ke noho ,is a p rov i s ion that the chief is a res iden t of the d is tr ict in order to enj oy it
“N ahienaena fl i ts back and forth, up land and seawa rd.
Pua ,nam e of a long net for ca tching flying- fi sh ; the com pany of m en is ca l led a pua if a num ber go to catch
a w i ld an im a l , or do other serv ice here and there.
“ Papa , a la rge net is ca l led a p apa ; i lohia , that is a long t im e in m aking, hence very good . Hawa i i ans
es teem things good in p roport ion to the length of t im e sp ent thereon .
“Hee here refers to d ip p ing up the fi sh w ith a sma l ler net.
Lealea ka wa i , the water rej oices for the w iggl ing and flow ing of the fish ; wa i here used for ka i .
I ke kea , up to the brea s t ; kea refers to the circum ference of a p erson behind his arm s , another kea is from
the a rm -
p i ts upwards .
”Wa i m apuna ,wa ter bo i l ing as in a s p r ing.
N aunau,
“ ho loho lo . a ho lo , o hoholo ,
Ou ho lo Ka lan i .He kukukeke,
4 2 kuku ke koi kekeHo lo i kupa keke, kupeke” , i l i kap a keke
e Ka lan i ,Kuku kapa , na keke, he lan i kuku kapakeke.
Ke kahe le, 4 5 ke oe,4 6 ke m oe ,
ke ka i ka iKukaheleke“7 kapake i ka heleke,Ka lani ke ia 48 0 ka lan i Kauikeaouli
o hoa .
O N ahienaena ke kupa nana e a i ka m oku,
Ka m oku49 o ke kukupa , a i5 0 ka helele,
O ke kukupa a i a ina , o ke kup a , o ke
kup a , o ke kup a iaHe kup a i Kona ka m a l inoKe a imoku no Ka lan i ke noho ,
F 07’7'
l Collection of Hawa -iian Foil's - lore.
Hinaa ikam alam a wa s the daughter,
The beaut i fu l w i fe o f Pap a ,Who l i ved w i th A kca whereby Ha loa wa s
born, the p rogen i tor of chiefs .
Ilaloa was born a true chief,The chie f o f the severe kapuThe ru ler that wa s estab l i shed on highLow l ieth the foreign land : the gent le
m ovm g current,
The current of the i s land where dwe l l the 85 Ka nenewa’s 3 0 ka moku ka i haanalue ,
“
m ons ters O na lue8 5 ka lan i,
\Vhen the sky is o vercas t w i th threa ten ing O ke 0 13 3 “ ho lo l<a m anene ulc
clouds , Ka hi lahi la ole e ho lo kaulua
Li fe runs through the l im b w i thout Ka nehe i k i ke kuipehesudden num bnes s ;
Wi thout sham e, the doub le canoe sa i l s on,
Sa i ls on ca refu l ly and hes i tat ingly,The caut ious foots tep s o f the chiefs from 9 0 Ka pepehe 0 na
’l i i kua 8 8 kab i k i ,a far, Kab i k i kua kaa au , i newa kap u ,
Tra ve l ing on the current o f l ight kapus . He po l i kapu ,
’
Tis a sacred bosom , He i l ina 9"haka kau a l i i i .’Tis a buria l shel f for the chiefs Ke
"l i i ka lan i Kauikeaouli i hoa lakouThe k ing, the chief , Kauikeaouli , they are
com p an ions ,They a re the peop le of the foreign land : 9 5 O lakou ,
9 1o ia la ke k in i o loko
The peop le w i th scalv sk in,wr ink led bv
the water.
The peop le w i th the sca ly, puckered sk in
The aged ones w i th wrink led back andsk in .
Lono has a wr ink led sk in ; he is ano inted ,
he loathes water,
Ke k in i 9 2 i l i p aka . unahi p aka i ka wa i ,Ke k in i i l i p aka , unahi paka eaea ,
Ka eaea kua p aka , i l i p aka .
O Lono‘H ka i l i p aka , i pon ia , i naoa ika wa i ,
A confus ion of celebr it ies occur here, Hoohokukalani , the m other of Ha loa , be ing the one referred to.
naa ikam alam a wa s the one who flew up to heaven , gi ven in l ine 7 1 a s Leiau“Ha loa was born , ka m aka
,used for p arent , p rogen itor of a race.
Ke a l i i 0 ka nohohu, the ch ief l i ved a lone , l itera l ly, l i ved s tand ing.
8Fe , haahaa , low , fla t , a s fore ign land .
Nenewe, etc. , the current of the i s land .
Ka i haanalua . the p lace where dwe l l great m ul t itudes of p eop le, l i v ing m i serab ly w i th ugly p ersonagesLue, a p lace where bad things are as sem bled ; lue ka lan i , when the sky is overca s t w i th threa ten ing cloudsKe ola ho lo , l i fe runs through the l im bs ; m encue , l ike m ae le. the sensat ion of num bness in a l im b when theblood ha s cea sed to ci rculate.
“’Kuipehe , to m ove w i th hes i tat ion and doubt.
l""Li i kua kab iki , som e d i stant fore ign country.
Hi
“°Kaa au , l itera l ly, the current rol l s or drags a long ; i newa , to go eas i ly, m ean ing a fore ign country where
there is a gentle current in the s ea and the kap us a re l ight ; not burdensom e .
I l ina , a buria l p lace ; haka , po les com posed of a pos t or two w i th a cros s p iece where the nat i ves lay “
up the i rfi sh to dry, or sus p end thei r calaba ses from dogs , etc.
010 lakou , those three ; oia la ke kin i . the m ul t itude, i . e the com m on peop le ; 0 loko ,
loko is a com m on ep ithetfor a fore ign country. When a p erson sa i l s for Am er ica or England ,
it is na holo ia i loko.
Ke kin i , the res idents , i . e of that fore ign land have i l i p aka and unahi p aka , w r inkled , p uckered skins .
Eaea ap p l ies to very aged p ersons , or to a m an fi l thy from d i rty work so a s to look aged .
Lono of w rink led skin , i ponia for pon i ia ,is annointed ; naoa , d i s l ike, loathe.
Hinaa ikam alam a7 9 ke ka ikam ahinc
W'
ahine m a i ka i a Pap a .
Ho i a iho no e A kca, hanau Haloa“U ka
m aka 0 na“'
li i .
I hanau Ha loa l<a ho ike a l i i .O ke
' l i i 0 ka nohoku'
O ka nana hoo i iluna m ea
P0 3 3 ka m oku i Kahiki,i ka newe au,
1 00.
1 2 0
Chant for N ahienaena .
B lackened is the sk in by the kapued waterof the ka lo -
p atch.
Such are sacred chiefs w i th very str ictkapus .
Hera lded is the renown of the chiefs
I OO
sacred to Keawe .
Beaut i fu l a re the chiefs a s the ebb and
flow of the t ides ,Caus ing the downfa l l of Ix u ,
and the fl ightof Luam ea
O f the rum b l ing s tone .
The shri l l sound , a s acred p lace strict lyforb idden ,
A tem p le is a sacred p lace cast ing awayall ev i l ,
A tem p le sacred to refuse m atter , hea ven lyfi re thrown a s ide , answering a ca l l “
A response to a ca l l from another.
’
Tis a ca l l which is heard ,
A n answer ing vo ice com es ,
A true as sent , a true [as sent ] o f them
They, they ver ified it ,In the rushing together, the cla shing
com p any of Kanaloa ,
O f ~ the m any dogs , a chief wa s born .
N ahienaena was born a res ident o fHawa i i ,
O f Hawa i i , of Hawa i i . of South Hawa i iBeneath it is the res idence o f Wakea far
be low the earth’
s crust
The p lace where Wakea dwe l l sWakea l i ves at the foundat ion o f
Hulika iakea .
1 1 5
1 2 0
1 05 .
449
( N !Kukukuhe05 i l<a wa i panonono i kap u ,
He m au lan i kapu ,lan i ahi ekeeke , ’
O ke kukukui 9 8 0
'
na lan i kapu Keawe
O ke ka i naholo 9 9 hak i hannu lan i lan i ,O ka o Ku . 0 ka naholo Luam ea ,
O ka pohaku kan i ,Ke kan i ioio ,
1 02 he lan i kuku,lan i ahi
kaka ,
He lan i kukekuke1 03 hakaka i kapu .
He op a la lan i , 1 04 kapu lan i ahi kaka eo ana ,
He 0 no he 0 ,
He hea na lono aku ,
He p ane uolo 1 00 m a i ,
He ae o ia 1 07 he oia o lakou ,
O lakou o lakou o ia ,
O ke kuilele . m akawalu 1 09 a Kanaloa,
O ka i l io 1 1 0m akawalu ; hanau a l i i .
I hanau 1 1 1 N ahienaena ,ke kup a no
Hawa i i ,
A Hawa i i a Hawa i i , a la lo 0 Hawa i i ,A pap a ia Wakea 0 ka p apaku,
1 1 3
O ka p apa noho ana o Wakea .
Noho Wakea i ka p ap aku o Hulika iakea ,
Kukukuhe , black , r igid as the sk in from being long in the water.
Panonono refers to a p lace where the wa ter s low ly leaks out of a ta ro p atch. That p lace was kapu.
Lan i ahi ekeeke , chiefs so sacred tha t all fires m us t be put out when they go forth ; ekeeke , very s acred, dea thfor one to ap p roach unbidden in the ir p resence .
”Kukukui , the p ubl i shed renown or fam e of the ch iefs .
Ka i noholo , etc. , maho lo , when the surf breaks in one p lace, the ap p earance of the breaking runs off each way ;haki hanuu , the break ing upon shore when the water run s up the beach and ha s the ap pearance of s tep s
”°Hiolo, downfal l ; naholo 0 Luam ea , the sa i l ing,flow ing away of Luam ea .
Pohaku kan i , an ep ithet of thunder, the s tones sound.
Kanio
ioio,etc. , the sound
‘
of a fow l or bi rd ; he lani kuku,a p lace m ade s acred ; kuku, the ris ing steam from
an oven ; lan i ahi kaka , heaven fi re thrown as ide ; kaka , to throw off one’
s clothes on account of hea t1 03Kukekuke
, to ca s t away, rej ect ; hakaka i , an ev i l thing, what is d i s l iked .
Opa la lani , refuse m a tter of the sacred heiau , tem p le .
Ua lono aku , he hears , or is heard .Pane nolo, a vo ice answers .
O ia for oia io, true a ssent , a truth.
Kuilele, a rushing together a s of boxers .
M akawalu, ep ithet of a great com pany of Kanaloa’
s peop le . It is uncerta in to whom thi s ap p l ies .
Ka i l io, the dog, a great m any. This introduct ion is am biguous .
A t a t im e of a grea t ga thering the ch ief N ahienaena of and be low Hawa i i , wa s bornApap a , m a la lo, i . e. , under Hawa i i is the p lace of Wakea , of the p ap aku.
Pap aku, nam e of a p lace under the whole earth where the ghos ts go when p eop le die.Nam e of the p lace where Wakea dwel l s .
Fornander Collection of Hawa i ian Folle- lore.
Wakea , Luanuu and Kahiko were chiefs ,A s a l so Kaulap a and Keakam aliokea .
The sky is the shadow of Ku .
The first born fl ies away, the kapu o f
Kahooko ine fl ies off ;
The ca lm of Ku ex tends on h igh.
Ku fl ies to the land ,forsak ing the sea ,
The vo ice of the great sea , it is heard from ,
I f one stands l isten ing,
Li sten not, l i sten not to it
Com e hi ther qu ick ly, r i se up and com e
instant ly ;A p p roach, app roach, ap p roach, ap p roach
thou ;
Com e caut ious ly and de l iberately ;Let the cra i i ig to the chief be craw l ing ;Vo iced above is the craw l ing to the chief,
The great chief gua rded by the str ingent 1 3 5
kapus .
Ind i st inct , obscured ,hidden, dark is the
heavens ,The chief Kauikeaouli
, the warrior of
Hawa i i ;Hawa i i , where the k ie le is thr i v ing,
[The i s land ] that is l i ke a hook ho ld ingthe chief,
The bunch in the throat , thou art des t ined 1 40 .
a chief,A chief of the great sea . A kea
'
is o f the
hea vens ,O Papa , O Hoohokukalani , the hea ven ly
chiefs ,The ancestors o f Ha loa '
o f Ha loa indeedis the chief ,
Yes , o f Ha loa indeed is the chiefKauikeaouli .
Two chiefs in the lower regions .
Hiapo,firs t born ; lele, and o i l i , to fly or flee away.
M akala i , a ca lm .
Ololololohe, i t is heard from .
Do not s tand l i s ten ing.
R i se up and com e here qu ickly.
O o Luanuu, o Kahiko ka lan i ,O Kaulapa , o Keakam aliokea ,
O ka ou l i aka 0 Ku.
Lele hiapo ,
1 1 6o i l i kapu a Kahooko ine ,
m ai oe ,
E hakikolo hakikolokolo .
E ko lo ae,1 2 2
nakokolo ana i ka lan i ,Kui nakokolo ana iluna .
Ka lan i nui kuapokopoko ,
1 2 3
po ekeeke ,
Powehiwehi ,1 2 5
polohiwa . poloua , eleuli
ka lan i .Ka lan i Kauikeaouli , ke koa 0 Hawa i i ,
Hawa i i ku o ke k ie le 1 2 6 aum oku
Ka haowam k ie le m oku,
Ka puu m om oni , au ana oe he’l i i ,
He’l i i no ka i nui , o A kca ka lan i ,
E Papa , e Hoohokukalan i , ka lan i a l i i ,O ka m oo 0 Ha loa no Ha loa ka ka lan i ,E no Ha loa ka ka lan i Kauikeaouli 1 3 0
Hakikolo , etc. , to do a thing w i th grea t caut ion , so as to m ake no m i s take, to go careful lyE kolo , to craw l ; nakolo ana , the act of craw l ing.
”“Kuapokopoko, a very sacred kapuP0 ekeeke, a n ight of sacrednes s a s of fi re heat . See note 9 7.
Powehiwehi , obscure , ind i s t inct through darkness , fog, etc. ; p olohiwa , when the sun is obscured by clouds ;po lona the darknes s of a cloudy, ra iny day ; eleuli , a lm os t as dark as n ight . A l l thes e are ep ithets of heaven .
’“K iele , an odori ferous p lant , here ap p l ied to govern ing chiefs that have the ca re of landKa haowa , the ancient fi sh- hook for ca tch ing ee ls .
Puu m om oni : puu, the bunch in the throat , ( the chiefs a re ) the swa l low ing throa t ; au aua , etc. , thou art
go ing about a chief.
”°See n otes 79 and 80.
Kauikeaouli , a descendant of Ha loa .
1 30 .
O i l i m akala i‘” o Ku , lele iluna .
Le le a ina Ku ,haalele o ka i ,
Ka leo o ka i nui , ololololohe ,
Ke ku Ololololohe ,
M a i lo lohe, 1 1 9 m a i lo lohe aku,
E hi k i wawe m a i , e eu koke m a i
E nee m ai nee m a i . neenee m a i , e nee
Fornander Collection of Hawa i ian Folk—lore.
The p ath accus tom ed to the p resence of
m an ;
The p ath not accustom ed to the p resence
of the god
A wom an d ied , d ied a t Wa im ea ;
She l ies a lone by the water of Makawel i ,By herse l f, w i thout a m ate .
Thou indeed w i l l dwe l l “ on thi s i s land ,
A guard ian for the land ;barrier to hinder the m i schievous
Thi s is an aff ect ionate lam enta t ion 1 5For you, Luahine, Kahoa , Kaahum anu ,
My be loved one1 7 who dep arted
A t the turn of the m i l ky way, toward the
dawn of day,
On the day of Ohua 1 9 was she takenWhen the com p an ion is gone, co ld is the
brea st ;I sorrowed for the lo ve o f her
Ka lan i as sumed 2 °the body of a god
A nd defied the power of I‘
x auakahi
Ka lan i p rayed2 1 to him above,
A nd opened up the founta in o f Kulan i 40
hakoi .2 2
The ra in drop s fe l l , the hea vy ra in o f
Kane ;
One god of power.
Ka lani i s wel l ing over w ith lo veFor the sou l - return of m y com pan ionTo be a sou l - body in m y p resence 45
So I m ay im agine2 6 it is she indeed :But no ; on ly a shadow o f the w i feO f m y w i fe who hath gone .
You ha ve gone to darknes s 2 7 whi le lovel ingers as the reta iner of your hom e
I newa i ke ala a k in i lau .
Ua m aa ke ala i ke kanaka ,
A o le i m aa ke ala i ke ’
kua ,
He wahine m ake l i lo i Wa im ea
N a—ha m a i Kulanihakoi
Ku lukulu ka ua , ka p akapaka e Kane ,
A kahi akua i m ana
Ke haupu wa le nei Ka lan iHo
’
i nhane m a i ana ka hoa ,
Hookino wa i lua m a i ana ia’
u nei,
I kuhi ae no wau o ia io
A o le , he aka ka no ka wahine .
N O kuu wahine i ha la aku nei ,
Hele aku oe i ka po ,noho ka ohua o kona
ha le o ke a loha .
M an by his m orta l ity is accustom ed to death’
s p ath, the god ha s not thi s exp er ienceThou w i l t be a guard ian to ward off or hinder the m i schievous .
A lam entation , d irge, kanikau,a m ourn ing song, an aff ect ionate tr ibute
Nam es of the sam e person.
My dea res t fr iend , ka’
i i m aka ,or ku
’
u hoa aloha .
Taken at the turn of the M i lky Way, ha li lea i’
a : towa rds dawn , lea pawa 0 he 00.
On the day of Ohua ,thi s was the form er nam e of the day when the m oon ful l s , on that day she d ied
°A s sum ed fict itiously. leapakara , a god form , and defied or den ied the power of Kauakahi a dei ty.
"He p rayed to the heaven above.
Kulanihakoi , the nam e of a sup posed founta in in heaven gushed forth, naha m a i , hence the ra in drop s , the
heavy ra in of Kane fel l .2 3Kane , the one god of p ower.
Wel l ing or sp ringing up , haupu wale, a s love, a ff ect ion , grief.
The sou l of m y com p an ion returns as a soul - body, a ghost of natura l s i ze, for m y p resence.
I thought it wa s rea l , but no, it was but the shade of m y w i fe.
You went forth in the n ight, the ohua of her hous e through a ff ect ion rem a ins .
em braces . chi ldren , dom es t ics , dep endants and soj ourners ; the m as ter and m i s tres s a lone excluded.
The ohua of a household
M oe hookahi i ka wai o Makawe l i ,O ia wa le no , aohe lua .
N au ka e noho ke ia m oku,
Ii e k ia i no ka a inaHe a la i he p a le no ke ka lobeHe kan i kan a loha keiaN ou hoi la e Luahine, e Kahoa , e
Kaahum anu .
Ka'
u m aka a loha i l i lo aku la ,
Hul i ka i 'a ka p awa o ke ao ,
I ka la 0 Ohua ka l i lo ana ,
Li lo ka hoa ko ’
eko’
e ka po l iU iho la au i kona a loha ,
Kapakapa aku Ka lan i i ke k ino akua ,
lloole i l<a m ana o Kauakahi
N ono i ae la ka lan i iluna,
L auwntatfion for K aahum anu. 453
I grieve for our un ion ; 50 . He’loha au i ka p i l i a m aua ;
We‘
were un i ted unt i l her dep arture , I ka p i l i no m aua a he le aku la
I turned and she had van i shed ; Hu l i ae nei a'
u ao le ,
I fe lt a long the wa l l s where she was won’
t Haha wau m a ka p a ia i wahi e noho koketo dwe l l ; m a i a i .
The inces sant p angs o f love kep t guard,Inv it ing2 9 the ra in - drop s from the near
hea ven , the tears
Ka lan i ga thered up the various lands ,The chiefes s as sem b led her reta inersHard wa s the t im e upon the earth,
The chief l i ved d i sp i rited3 _1 on the land forlove ;
Lo ve to you,lo ve to us
, love of the hus
band for the w i fe .
N ot a w i fe.
3 2 but a chi ld , a chi ld broughtup by us ,
By your two husbands ,
\rV a iling descr ip t i ve ly does the ri va l ,Kekukauliehu-o- Kam a
How I grieve for our lord .
She sorrowed for your go ing ; for yourlea v ing us .
She wa s a r i va l a s others see it , but she
was not a ri va l , 3 6She was her m other.
A p art for the land , a p art for yourfa vori te3 7 pa stim e O chief4
Li v ing on the lands of the chiefs and
occupy ing them
When thou goest on p leasure bent , 70 He le aku la i ka le’ale’a ,
Lea v ing thy com pan ion , the husband Haalele i ka hoa he kaneThou art taken by Hi kapo loa .
3 8thou art Lawe aku la Hi kapo loa ,
kaa aku la oe idancing at Hi ikua , Hukua ,
Thou a rt rem em bered a t Hi ialofi‘0that is Ho i ke
’loha m a Hua lo , o ia ka m akou e
what we p reserve . m a lam a nei .
Love never s leep s , ever watchful , kia i panipa -u i,wa s love’s reward.
”Inducing the ra in of short or near—heaven ,one
’
s affect ion , tea rs .
”N a m oku, the d i fferent lands of Kaua i ; hapuku, ga thering or col lect ing together
The chief l i ved sad and heavy hearted , noho pupuc, kaum aha , on the land as a m es senger for love .
N ot a s a w i fe only but as one reared from chi ldhood.
2Thi s m ay refer to the a t one t im e polygam ous rela t ion w i th father and son for pol i t ica l reasons , t i l l , accep t
ing Chri s ti an i ty one husband wa s renounced . Kane, of i ts el f, however, 1 5 not a lways husband , |t m ay m ean any m a lerela t i ve or fri end.
u‘U'we kaukau , or wim helu
,see note 8.
Sym p athy exp res sed for our lord , haku,Kaum ualii
To outs iders she was a r i va l , punalua ,but she wa s not tha t , she was her m other
Cons idera t ion fel t pa rt ly for the land, and pa rt ly for the chief’s great des i re , whatever tha t m ight be ; puni ,to covet , des ire, greed .
“Hikapoloa , the p lace of dep arted s p i rits .
Hiikua referred to here as a p lace of dancing. i s a term used to ho i s t or ca rry on the shou lder. Hi i , to l i ftup , to bear upon the hip s and sup port w i th the arm s
,a s a chi ld .
“H ilolo is the carrying of a chi ld in front .
55
K ia i pan ipani m a i ana ke’loha ;
Ke kono la i ka na lan i poko ,he wa im aka
Hapuku Ka lan i i na m oku ,
Ulu Ka lan i i na ohua ,
Paakiki ke au ka honna .
Ua noho p up ue wa le Ka lan i , ka a ina ike
’ loha .
A loha oe, a loha m akou , a loha ke kane ika wahine,
A o le wahine,he ke i k i , i hana i ke i k i ia e
m akou .
E au kane a elua ,
Uwe kaukau ka p una lua o Kekukauliehu
o - Kam a
A loha ka haku o kaua ,
Ua m inam ina i ko he le , i ko haalele iam akou.
He puna lua ia oukou ; ao le puna lua !O kona m akuahine no ia l
He hapa no ka a ina , hap a no ka pun i hoian e Kalan i ;
Noho ka a ina 0 na haku a lakou e nonoho
ma i nei ,
' Fornandcr Collection of Hawa i ian Folk—lore454
Take constant care of the w i fe ,the stead
fas t com p an ion o f the co ld .
Co ld is the breast of Kealohi ,“1My id l ing com pan ion‘2 at Pohakomo ;My friend at Kawa iula , of the m uddy
wa ter caused by Ix apakapaahoaof Kahana .
Pro vok ing“ are the ra ins of Hikilei , and
Peap ea , there ,
The sou l o f Ka lan i , the dark wom an ; the
b lack wom an gl ides l ight ly byHer
'
s is the sou l which has gone on ;
Just wandering around on the p i l i p la in ;On the m an ien ie46 p la in,
\Vi th a dea l of undue has tLeft the dwe l l ing inhab i ted by - m an
A nd when to the house inhab ited by god ;thus my chi ld
Left her com pan ionship o f the husband[A nd ] fo l lowed a fter the god ly com pan ionA god is a t Haup ukele ;
5 8a sp i ri t wa s
p laced at Keaolewa ;
A sp irit is the hau b los som 5 9of Wa i lua
,
A shadow i s on the he ight of Kalalea ,
5 09 0 He aka ka i luna 0
'
Kalalea ,
A k i s s is left at Pueo .
5 1 He m u- ki ka i noho i Pueo .
The sp ir its m et in the ra in of Koo lau,Hui na nhane i ka na o Koo lau,
They s ett led at Hihim anu,Ka kakau ana i Hihim anu,
Seen by the gent le baao ra in Ikea m a i 1a e ka na haao ,
A s the bonds are severed the lehua ra in 9 5 . Moku ka p e’a , na ou lalena ,
fa l ls .
The chief took the b i rd form °
The sp i r i t l ighted down , there was ca lmThe vo ice sounds 5 4 wa fted to the top o f
Hookino m anu aku Ka lan i ,Ke aka kau la , he m a l ie.
Mapu ka leo iluna o Makana ,
Makana ,VV alaauana i Ka iw ikui
No i s i ly heard a t Ka iwikui .
Kea loha , a chief of Kaua i .My com p an ion in ease and com fort , h-ou luana ; l i v ing in p leasure or idlenes s at Pohakom o, a p lace at Wa i
m ea , Kaua i .Kap akapaahoa , the nam e of a ra in at Kahana , a land.
Ua ukiukiu,a tea s ing ra in , ra in w ith dri v ing w ind,
- at Kikilei , whi le m akou/ fillwas the ra in at Peapea .
N iauiau, to go, gl id ing finely, w ith d ign ified pace.
M an icnic (Cynodon the fine Berm uda gra s sed p la in.
'
He/1 mm ,figura t i ve , a dead p erson , whose body wa s p laced w i th undue has te in the house of m en, i . e. , thi s
world in d i s t inct ion from the other.
“Haupukele, a m ounta in of Kaua i . Keaolewa , an adj o ining mounta in of lower eleva ti on.
There in the blos som of the ban flower was sup posed to rest the sp i ri t of Kaahum anu , s o Haupukele and Ke
aolewa i s us ed .
“Kalalea . a high peak on Kaua i ; here the shadow or shade (aka ) res ts .
Pneo i s the nam e of a rock in the sea at Wa im ea , Kaua i . A l so a p lace of surf- rid ingHihim anu , a fam ous land of Koolau .
Hookino m anu Ka lan i , i . e. ,Kaahum anu took the form of a b i rd.
Voice sounds , ina / m,reaches to the top of Makana and i s confused a t Ka iw ikui , a noted p lace where the vorce
s trikes , echoes .
E m a lam a hele i ka wahine, he hoap ili noke koekoe.
A nuanu ka po l i o Kealohi ,Kuu hoa luana wa le i Pohakomo ,
Kuu hoa o Kawa iula , wa i i l iahi Kapakap aahoa 0 Kahana ,
L'
a ukiukiu o Hikilei , m akaup ili o Peapea
o ia nei
N ianiau hele ka nhane e Ka lan i , wahineuli , wahine elee le.
Nona ka nhane i he le aku 1a ;
Hele, hele wa le i ke kula p i l i ,Ho i ke ku la m anien ie .
I ka hehena nui launa ole
Wa iho i ka ha le wa i kanaka ,
Hele i ka ha le wai akua la e kuu kam a ,
Pau ka p i l i ana i ke kane ,
He le haha i m e ka hoa akuaHe akua ka i Haupukele he nhane ka i
kau i Keaolewa ,
He nhane ka i ka puahau o Wa i lua ,
1 2 5 .
1 45
w ind.
Fornand er Collection of Hawa i ia n Folk—lore.
Thy return70 is frequent .
Thy vo ice ca l l s 7 1 d i stant ly a s i f d i s tressed ;I 7 2 just heard it fa int ly at m idn ightA s i f it wa s the vo ice of a ghost
7 3
The vo ice of my sou l - w i fe ,it is she !
The sp i ri t whose face is wet w i th the surf
sp ray ,She7 5 is the body surf of Keahilele ,
The goddes s whose face is wet w i th the
surf- sp ray of Kaahe,
S urf- r id ing wom an at Fuco ;
Guard of the surf a t Kanaha ;
Watcher o f the m eet ing7 7 of the fresh and
sa l t waters of Wa im ea ,
D i s so l v ing7 8 and drop p ing into its burdenthere .
Unsa vory is the grease7 9 o f the chiefs ,Fu l l 80 to overflow ing w i th the i r ancestors ;
Crossways 8 1 are thei r ly ing.
But yours is that p lace ,
8 2 O chiefes sThe n ight of Lueea , at K ikaupe
’
a ,
The whir lw ind ra i sed the dust o f
Kup alele ,
“
A nd guarded the yard o f Pohakuauli , o f
Kahiwauli
O Kana ! O ch ief !8 5Thou dwe l lest in thi s enclosure, a decay ing
body .
Kawe lo 8 6 swam p as t as though a fi sh.
O Kane, in your j ust ice expose the p ries twho ha s k i l led m y chi ld ;
1 45
Paleonaleona , to treat w i th contem p t , deceit .
1 2 5 .
1 30 .
1 3 5 .
1 40 .
Pakonakona ka hoi ana m a i ,
Pah-eahea m a i ana ka leo ,
W iniw ini an i ke aum oe .
M e he leo no ka hanehane la ,
Ka leo o kuu wah ine nhane, o ia nei
Ka uhane m aka ehuka i ,
O ia ka honna na lu o Keahilele,
A kua m ake ehuka i o Kaahe,
Wahine hee na lu i Pneo ,
K ia i na lu o Kanaha .
Nana lapawa i o Wa im ea ,
A huili m oka ila ila .
Pe la ka hinu 0 ka poe a l i iP iha menelu i na kupunaOloke
’
a lakou e ahu nei ,
O oe ka ko ia kula e Ka lan i,
Ka po ia Lueea K ikaupe’
a
Ka ea koi i ka lepo o Kupalele,
K i a i p a 0 Pohakuauli nei o Kahiwauli ,
O Kana , o Lan i ,N au l<a e noho kei a p a , na ilioa ia k ino
Ho lo ae la Kawelo he i a kona lua ,
E Kane 0 ko p aeaea , o ke kahuna nana ihana o kuu kei k i ,
A sound of one ca l l ing from a d i s tance in d i s tres s ; fa int as the sp eeches of ghos ts
I (Kaum uali i ) , w iniw ini, j ust heard itA s the vo ice of a ghos t ; .hane sam e a s uhane
,o
-ia nei, referring to Kaahum anu
Uha ne ina lca , etc. , sp i rit wet w i th the sp ray of the surf ; elm /aoi , the surf form ed into sp ray by a contraryO ia ,
she , Kaahum anu ; 170-mm nalu, the ca lm s t i l l p lace in front of where the surf breaks
Keahilele , a p lace on Kaua i , as is a l so Kaahe.
La /i awa i'
,the breaking out of a stream of fresh wa ter in the sea , and hence , stop p ing the surf ; looking at the
lap awa i of Wa im ea .
"A huili
,to be and d i s so l ve , consum e away a s a dead body, m oka
Hinu, shiny, the water in the putrifaction of an im a l subs tances ; pela , p ilau, stench.
Ful l nenelu , a great m any, num erous , thick a s sand in a bankThey lie together cros sways , ololeca ,
out of order.
0 0c lea,exp res s ion of surp r i se , Iao ia la ula , whose is the field or p la in , for there was her dead body, e ka lan i ,
Kaahum anu.
83The n ight belongs to Lueea “
, who .was buried at Kikaupea .
The whi rlw ind ( lus t of Kupalele guards the p rem i ses of Pohakuauli ; Kahiwauli added for poet ic euphony.
The ca l l on Kana and Lan i but fi l l s out the chant for Kaahum anu.
Kawelo , an ancient king of Kaua i , his p lace wa s in the sea ; i'
a kona lua,the fi sh was his com pan ion
Kane, one of the m a j or gods throughout the i s lands , is ca l led upon to revea l the p arty who caused the deathof hi s chi ld , and in whatever his vocat ion , to m eet out dea th to him .
Com paris on of Kuali i .
[If ] at the m ounta ins , ki l l him by a fa l lofi’ the cl i ff ,
The p riest who has k i l led m y chi ld .
[If] at the sea , k i l l him by the m outh of a
shark,
The p riest who has k i l led m y chi ldWhen he bathes in the water [let him ]
drown,
The p riest who has caused the death o f
m y chi ld .
When he eats food [let him ] die ,
The p riests8 who ha s caused the death of
m y ch i ld .
When he eats fi sh [let him ] die
Kuali i . 1
I s he l i ke the unsound lam a
[O r ] the lehua in the n inth forest ;A
' lone tree s tand ing in the shrubbery ?[He is ] not l i ke these .
N ot l i ke the m ature ti lea ves of NunanuTorn by the ra in and the w ind
Fa l len are the ye l low ti lea ves of the
sum m i t of Waahila .
[He is ] not l i ke these.
N ot l i ke the rough- barked kuku i ,
Bark crack led by the sun .
Li ke a m an who drinks awa is the
roughnes s
O f the kuku i [trees ] of Lihue[He is ] not l i ke these.
N ot l ike the tw isted ha la ( screw -
p ine ) ,The crooked na io tree,
N or to the ahihi stand ing uncreased
A t the bathing-
poo l usurped by thehinahina
In the w ind which bends , leans and fa l l s[He is ] not l i ke these .
1 50 .
1 55 .
457
Mauka ia i ka lele p a l i e m ake a i .
O ke kahuna nana i hana o kuu ke i k i ,Maka i ia i ka waha 0 ka m ano e m ake a i
O ke kahuna nana i hana i kuu ke i k i ,A uau i ka wa i m akeO ke kahuna nana i hana i kuu ke i k i ,A i aku i ka a i m akeO ke kahuna nana i hana i kuu ke i k i ,
A i aku i ka ia m ake
No Kuali i
Ua l i ke hakahaka lam a
Ka lehua i ka wao eiwa ,
He laau haowale Ku i ’ka nahele la ,
A o le . i l i keA o le e l i ke m e ka lauk i p a la 0 N unanu ,
I haehaeia e ka na e ka m akan i ,A hau le i la lo ka lauk i p a la i ka luna i
Waahila la ,
A o le e l i ke.
A o le e l i ke m e ke kuku i i l i puupuu ,
Ili makaka i ka la ,
M e he kanaka inu awa la , ka m ahuna ,
O ke kukui o Lihue la ,
A o le e l i ke .
A o le e l ike m e ka halaw ili ,Ka na io laau kekec,I ka ahihi ku m akuu ole,
I ke kawakawa i keekeehia i ka hinahinaI ka m akan i e ku lana , e hoi e h ina la .
A o le i l i ke.
“Let the p riest who used sorcery (hana) w ith m y chi ld go to the s ea into the m outh of a sha rk and die. This
i s the form of a m olia , a curse, and ends w ith a p rayer ca l led kani .‘The very ful l notes to the com p lete vers ion of Kua l i i m Mem oirs , V ol. IV , p p . 370 to 400,
w i l l be found appli
cable to these fragm entary verses .
Fornander CollectionN o t l i ke the manue,
N o r the lipoa fi sh- food ,
N or the lipalahalaha o f Wa im ea ,
The m os s that hangs on the trees ,
N or the red crab a t the sum m i t of Kaa la[He is ] not l i ke these .
N ot l i ke the p andanus wrea th of hina-lo
b los som s of Kep a ,
The pandanus wa s b lown by the w ind ,The f e l led p andanus o f Papuaa .
[lie is ] no t l i ke these
N ot l i ke the w indMoan ing through the m ounta ins ,B racing up the house o f Koo lauFasten ing it les t it fa l l by the w ind[\Vi th] the succes s ful ha i r l ine of the
fi sherm an
[He is ] no t l i ke these
N ot l i ke thenaulu bringing the land bree ze,
Like a vesse l o f water poured out was the
m ounta in breeze of Kum om oku
E s tab l i shing the ban trees o f Leleiw i .
The hau trees of Kepookala are sepa ra te ,
Ha ve you not seen the hau
[O f ] p roject ing tw i sted and crookedbody ?
S i tt ing crooked and cram ped wa s Kane
hi l i at Kaupea.
[He’ i s ] not l i ke these .
l i ke the ekaha in the sea ;
k ie le ,or the orange,
the lea ves of the olap a wa v ing inthe w ind ,
the b los som of the gra s s faded bythe sun .
[He is ] not l i ke these
N o t l i ke the trunk of the w i l iw i l i\Vhich wa s shaped for a surf- rid ing board ,
N ot l i ke such.
N ot l i ke the kaunoa .
The p lant w i thout root
Sp read ing o ver things ,Ha v ing no root for sus tenance ,
N ot l i ke thi s .
of Hawa i ian Folk- lore .
A o le i l i ke m e ka nanue,
A m e ka lipoa a i a ka ia .
A m e ka lip alahalaha o Wa im ea ,
Ka l im u kau i ka laau.
A m e ka alam ihi ula i ka luna i Kaa la la ,A o le i l i ke.
A o le i l i ke m e ka ha la hi l i , ha la hinaloo Kep a ,
I p a i e ka m akani ka ha la ,
N a ha la hina o Papuaa la ,
A o le i l i ke.
A o le i l i ke m e ka m akan i ,E nu ana i ke kuahiwi .E kakoo ana ka ha le o Koo lau,
E lawalawa ana o hina i ka m akan i ,Ka m oko i hi lauoho a ka lawaia la ,
A o le i l i ke
A o le i l i ke i ka ekaha ku i l<a m oana ,
Ke k iele a m e ka a lan i ,M e ka olap a lau kabuli i ka m akan i .A m e ka pua m aun hina wa le i ka la la ,
A o le i l i ke
A o le i l i ke m e ka kua 0 ka w i l iw i l i ,I ka la i ia kona i p ap a hee i ka na lu laA o le i l i ke.
A o le i l i ke i ke kaui ioa ,
Ka laau kum u ole
E hihi wa le ana no i luna ,
A ole kum u o kona ola ana la ,
A o le no i l i ke.
A o le i l i ke m e ka nau lu ia ua hoohali
kehau,
Me he ip uwa i i n in ia la na hau o
Kumom oku
Pnku na hau o Leleiw i ,
Noho e na hau o Kepookala ,
A o le ka oe i ike i ka hau ?Kuapue ,
kuaw ili , kuakee ,
Noho kee, kekee o Kanchi l i i Kaupea la ,
A o le i l i ke
K eaw enuiaum i1
It was heard by the r ipened2 lea ves o fKane ;
Kane and Kanaloa of the forem ost god ,
The god of the even ing tw i l ight .
Who can quest ion what the eye hath seen ?
It is understood ;
Known by the r ipened lea ves o f a ff ect ion 5It is dead ; w i thered i s the flower of the
m ind .
Tha t m ind wa s changed ,
A ltered , trans form ed was the b loom o f
tha t flower .
There wa s another flower, a cur l ing flower
in the trim m ed locks of ha ir °
[The] m any flowers of m an , tokens o f I O
regard4
A re be ing observed , [but ] not by you.
You were o f the content ious m en
He was the m an who observed the m onth,
Tak ing care of the lov ing friend in sorrow ,
A concea led love ,known secret ly . 1 5
They two were thereSca ttering K i lauea ’
s b i tter w ind ,
6
B la st ing the lea f- breath of the aa l i i 7Creep ing, scent ing the fragrance in the
The ra in and the w ind im p art ing l i fe 2 0
Carry ing and absorb ing the puulena8
A nd the m oan i [w inds ] , reaching to the
sand of Wa iolama 9
The pandanus was br ightened in the sea ,
A ll the love ly flowers were taken byKanokap a .
1 0 O Kap a !
Don’
t you as sum e m y nam e ,2 5
I am the only one l i v ing here,
No K eaw enuiaum i .
O ka lono ia i ka N akip ala 0 Kane ;
O Kane, 0 Kanaloa a ke akua im na ;
O ke akua i ka m a l io o ke ahiahi .
A hi ala hoi ka ole i ka ike m aka— e ?
He ike no ;
Ike aku i na lau p a la o ke a lohaUa he, na m ae ka pua 0 ka m anao
O ia m anao , ua kahuli e ae,
Kahuli, ka lo le e kam aka , o ia pua
He pua e kekahi , he p ua p npn , p i pn
i ka ak i .
Lau pua o ke kanaka ,na pua a ke a loha
E baha i nei , e ha i ole oe
O oe ho i 0 ka hooke lua e kanaka ,
He kanaka na i he lu a i i ka m a lam a ,
M alam a ia m ai ke hoa u a loha .
He a loha hoopeepee, he ike m a lu,
E lua a e la— e.
Lu ke K i lauea m akan i awaawa ,Hoohonihoni i ka hanu lau aa l i iHokolo m apu ke ala i loko 0 ka na ,
O ka na 0 ka m akan i halihali i ke ola ,
Ha l i a om o ka puulena ,
M e ka m oan i , ln iho la , i ke one iWa iolam a .
M alam alam a ka ha le i loko o ke ka i ,
Pau na p ua’
loha i Kanokap a— E Kapa !
M a i kap akapa iho oe i ku’
u inoa ,
Owan okoa no ia e noho nei .
’K ing of Hawa i i , father of Lonoikam akahiki , and a son of Um i - a - L iloa2The r ipened leaves , the harves t ing t im e
, caught the m es sage of the whi sp ering w inds .
:’On the sup posed l ine or row of gods in the tem p le.
‘There were m any ways of ind icat ing one’
s gr ief a t bereavem ent , all of which here com e under the termflowers , or tokens of rem em brance .
“Observed the m onth for the due ful fi lm ent of its p rescri bed kapus .
“Thi s m ay have reference to - the sulphurous im p regnated w ind from the volcano to bla s t thethe aa l i i . lea f—breath
7The aa l i i is sa id to p os ses s a fragrance in its leaves , though not l ike tha t of the i l iahi ( sanda lwood )aPuulena , a co ld m ounta in w ind at the volcano.
°The s and beach of Hi lo.
1 0
A p lace adj o in ing the m outh of the Wa i luku ri ver, Hi lo .
(460)
S ong for Keawenu iaum i 46 1
Li v ing as a sojourner on ly for a t im e ,
hop efu l .Ka lana o f Maui wa s the Ka lana o f O a ,
The im age stand ing in Kab i k i of a a
A t the no i se o f hea ven in the co l lectedclouds , at the ga thering of hea ven lyra in clouds ,
Swo l len—eyed by the steady ra in of hea ven ;Im portant out let , im portant a s em bracing
ten water- courses He pohaku k ia i wa i no ka p a l i ,A stone guard ing the water on the cl i ff He kikeke ki 0 ka ulu p a l iA path of the cl i ff regionSe i ze . break , throw down Keawenuiaum i 35 Paa ,
hak i , k iola m a i Keawenuiaum i ;O verthrow , break Keali iokaloa ; Hiolo ,
hak i Kealiiokaloa ;
Shak ing is the sacred heap of p iercing N akeke i ka puu koholua kapu ,
bones , I ke kapu ho i Makaku M akakauali i ,
Through the sacrednes s [of ] Makaku N a’l i i ku m a i , a ciwa ke kap u,
M akakaualii .
[O f ] the l i v ing chiefs there were n inesacrec ;
1 5
They were n ine expert o ffshoots” caught 40 E iwa ka lele m akawalu ,hopu im na
first I ke ala ulahiwa a Kanaloa .
In the bright pa th o f Kanaloa . Kahiwanaepun i Kap alalaka im oku,
Thep reciou s enci rcl ing Kapalalaka im oku, He p alalalaum aewa kapu no Lono ,
The‘
sacred“
p alalalaum aewa”
of Lono e noho ana
which p reva i led I ka iu kapu ano m eha .
In"
the very sacred and so l i ta ry p laceThe lam a lea ves wa ved through the n ight 45 I kuehn lau lam a i ke ku i l i
p rayer I ka waa a M ua ,heehee ia Kam ea
A t the p rocess ion o f M ua : m el t ing away I ke ko l i hana k ukui o M aukokoli
before Kam ea . I ke kap a uhi , kapa laau o Mahi ;In tr im m ing the kuku i torch of M au
kokohThe cover ing kap a [i s the ] bark cloth of
MahiSom e form of d is tant cloud land , hence, looked on a s fore ign (Kahik i ) . Much cons iderat ion was gi ven to
clouds and the ir form at ions for the va rious om ens they were sup posed to portend1 2A s though the thief was to be dethroned . The thought here is not clearBroken i s the ancestra l l ine from Kealiiokaloa .
M akakauali i , term ed a heaven ly chief, wa s a grandson of Kealiiokaloa .
R eferring to those of suffi cient ly high rank to be classed kapu.
Lele m akawalu,em inent , fam ous or expert off shoots or branches ; hopu im na ,
first caught or recogn i zed ini l lus trious descendants ( br ight p ath) of Kanaloa .
”N ot the god of ev i l who tried to m ake m an as did Kane , but the chief Kanaloakuaana , who wa s crue l ly
s la in by Kam alalawalu’
s forces on thei r invas ion of Hawa i i . S ee Mem o i rs, V ol. IV , p . 342 .
l d‘sThi s nam e m av im p ly the death and s acrifice of K analoa , a s being the ta x or gi ft of a chief l i fted up by an
i s an
Here aga in is a com pos i te word of l ike character to the forego ing, im p lying a chief’s ta x of m ourn ing kind ,
a sacred or rigid requ i rem ent in the t im e of Lonoikam akahiki .2°The ku i l i wa s a p rayer by the offi cia t ing p r ies t which las ted alln ight , the wav ing of sacred lam a leaves be ing
p art of the cerem ony.
“ Thi s ha s reference to a serv ice r i tua l of the tem p le.
Kukui torches were m ade of kukui nut s s trung on a.
reed som e four feet long ; s evera l s trings of them werebound together w i th s trip s of kap a and covered W i th green t i—leaves les t they burn out too quicklv.
O ka noho a ka ohua,kualana wa le e ,
ke lana e.
Ka lana a Mau i , Ka lana ia a Oa ,
Ka lanalana ku i Kahiki a a a ,
l ke aoa lan i i ke aoao opua , i l<e ao na
lan i opua ,Maka hehe i ka hehe ua lan i ;Makaha ko ikoi , he koikoi , um i he ala
m oe wa i '
462 Fornander Collection of Hawa iian Folk- lore.
Mahi o f Kekaeleuhiloliloliha ,
Kalauhihilau, the powerfu lKauauanuiam ahi , who bega t Kaneku
kapua iku ,
Kane and A lapa i [were ] fow l s w i th a
b lack b i l l ,In the fi rm k ick [of ] the spur in the
ca re less observance of the kapuYou wou ld see the fow l perched up in the
sm oke2 3To Ka lan i , Ka lan i , Ka lani ,Kalaninuieeum oku“ who brought out thi s
chief Kuak in i .The m a in sup port o f the chief is the un
ruffled sea of E hu ,
2 5
O f the ca lm , s t i l l sm oothness o f Fa laha ;Sm a l l Fa laha o f Moenewakalani
He wa s the sou l that went together w i ththe fi sh,
Water- ly ing sou l of Ka ihikealaka ,
You had not acqua inted m e before go ingBefore U lua
,the source of affect ion
F i l led w ith the des i res of repentance and
thought,
Deso late, w i thout re st ing p lace , struggl ing 65 Ha i k i loaa wahi noho ole, hooke i ka p i l ifor the cl inging heart of m an houpo o ke kanaka .
Broken are the eye—d i v i s ions in weep ing,
Ha ipu ka iw i pona m aka i ka uwe,
Ceaseless were the drown ing tea rs . Paa ole i’
ka m okuhia e ka wa im aka
Like a sha ft of ie [v ine ] in the affect ion, Me he paua ie la loko i ke a loha ,From the s ide o f duty, em erges a d i fferent M a i ka aoao hana ,
hem o ke k ino 6
body .
You are p erfect , you are fau lt les s ,For k indness and p at ience, lack ing nothing,
He lacked nothing, all others are w i thout ,you are w i thout, 2 9
Ka iu la and N i ihau3 0 '
a re out in the sea ; a
carry ing chi ld [is ] Lehua ,
Being fed by the w inds ;
2°The treatm ent of gam e cocks , to increa se thei r fight ing qua l i t ies and insure v igorous kicks , was to l ight a
sm oky fi re under them on roos t ing for the n ight .
“Kalaninuieeum oku , l itera l ly, the high chief of i s land ex tens ion .
The chief of Kona who ceded his d i strict to Um i , whose ful l nam e, E hunuika im alino,m eans : great E hu [of]
ca lm sea . Thi s cond i t ion of Kona’
s sea is im p l ied in the nam e Palaha , fla t , w ide, of s t i l l sm oothness .
2°A p erson ificat ion of cond it ions a s though the chief was s lum bering interm ittent ly.
Severa l trad i t ions em body the idea of com pan ionship w ith certa in fi sh, notably Puniaka ia and Kawelo.
The fi sh u lua wa s he ld in high es teem as a m eans of increa s ing the rega rd of the beloved , or w inn ing the
a ff ect ion of the es tranged. Thi s thought carries through to l ine 7 1 .
20Cred it gi ven genera l ly to outs iders for all good qua l it ies is now to be app l ied to the subj ect of the chant ;he is to be put on the i r p lane and honored in hi s own land .
“Westernm ost i s lands of the Hawa i ian group . Lehua an adj o in ing i s let .
O Mahi o Kekaeleuhiloliloliha ,
O Kalauhihilau, ka m anom ano ,
Kauauanuiam ahi , nana hoi Kanekuka
p ua iku ,
O Kane, 0 A lapa i , ka m oa nuku uli ,
I p aku oolea ke kaka la i ka waawaa o
ke kapuE ike oe auanei i ka m oa i kau i ka uwahi
,
Ia Ka lan i , Ka lan i , Ka lan i ,O Kalaninuieeum oku nana m a i ke ia a l i i
o Kuak in iI ka lan i kua o ke a l i i ke ka i m a l ino a
E hu .
O ka m a l ino la i hinu p awa o Fa laha ;O Fa laha i k i a Moenewakalani .
O ia ka uhane ho lo pu m e ka ia .
Uhane m oe wa i o Ka ihikealaka ,
Laka ole hoi oe ia'
u m am ua’
la e
Im ua no no Ulua ka m anawa i ke a loha ,
P iha i ke kuko ,i ka m ihi , m e ka m anao ,
He hem olele oe, he hemolele oe ,
N o ka lokom a ika i , no ke ahonui , aobewahi koe .
He koe ole ia nei , i waho wa le no e— o
waho oe e,
I waho Kau la m e N i ihau i ke ka i , ke kei k ihi i Lehua .
N a ka m akan i i hana i i a m a i
1 2 0.
Fornander Collection of Hawa iian Folk- lore.
Kuheekeakeawe opposed Kalanikaule
leia iw i . 4 3
The un i ted chiefs s ince ancient t im e
From the m ounta in the co ld m ounta in o f
Lihan .
The fallen snow is the co vering p roducing 1 05
co ldChi l l ines s , dam pness and num bnes s .
The bright sun that warm s the earth
Is the fierce burn ing heat of sum m er,
Warm ing and hid ing in the shade,
Shady , but not shad ing the chiefKalanikuihono ikam oku
The scattering, pel t ing ra in ;Hea vy ra in showers , p el t ing ra ins s tand ing
in poo l s ;Poo l s stand ing toward Kukapu ,
[From ] Kukapu to Kauaua .
Look towards M akuikuinoho ,
The surf in the deep sea ,
The hea vy surfs form ing and break ingR unn ing to reach outs ideIs Kalalakapu
4 6o f the branch whence is
exposure ,E xposure sp read to the branch o f chiefsThe lea f in Mau i , o f the sacred swe l l ing
bud was nothing,
Um ikalakaua s tood for increaseO f Kalakaua is E hukiha .
His tw in chi ldren wereKauwau and K iha ,
They were tw in a im oku chiefs of Mau i ,Ga thering tribute of the d i s trict of
Kaakaniau .
But , cons ider ing their [m anner o f ] l i v ing,
The chi ldren dwel l ing "
together,
The brother l i v ing and cohab i t ing w iththe s i ster, 48
Kalaniuluka ihonua o f K iha .
Qu iet wa s its b irthPauka i o f K iha was qu iet a l soBorn com fortab le wa s the off sp ring of the
chiefs ,
1 2 5
I 3 S
These woodland chiefs a re not ident ified by these nam es .
1 2 0 .
1 30.
Kuheekeakeawe kue m a Kalanikaule
leia iw i .
N a’l i i kuhaulua m a i ka wao
M a i ke kuahiw i m auna anuanu Li l i an
O ka hau oki ka uhi e anu a i ,
E huihu i a i , koekoe ,m aeele.
Ka la kea ka e we la 1 ka honua ,
O ka la ku haoa ia o M aka'
li i,
E bahana ’
i ho lo pee i kahi m a lu ,
M alum alu, m a lu ole hoi i ke a l i iKalanikuihono ikam oku .
Ka ua p aka kahi , p aka ua ,
Pakap aka na , p aka na , kulokuloku
Kulokuwa iku aku o Kukapu ,
O kana m au kei k i mahana iaO Kauwau m a laua 0 K ihaHe m au m ahana a im oku no Mau i ,I a i i ka m oku a Kaakaniau
A ka a ka 10 10 0 ka laua noho ana ,
N onoho mom oe na ke i k i ,Moe , noho a ka ikunane, hoao a ka ikuahine ,
Kalaniuluaka ihonua a K iha ,
Maha no ia hanau .
O Pauka i a K iha m ahana no
Hanau m ahana l<a hua a na’ l i i ,
The i s lands p os s es s no high m ounta in of this nam e,m ean ing snow chi l l , and m us t have reference to such a
cond i t ion.
”L i tera l ly, the chief j o ins un itedly in the lands .
Kalalakapu , the sacred branch,a ff ords poet ic p lay on words in thi s and fo l low ing l ines
The l ines of these chiefs , ap parent ly of Maui , are obscure.
A perm i tted or recogn i zed cus tom to perpetuate highest chief rank , a l i i p io .
O Kukapu a Kauaua ,
Nana ia M akuikum oho ,
Ka na lu i ka m oana uli ,
N a na na lu nui p un i i hak i— i popo i .I ho lo i puka m awaho
O Kalalakapu , 0 ka la la iho ae ha la laHa la la ,
hihi m anam ana na’
li i .
Ka lau i Maui , 0 ka lau l i ko kap a ,
— he ole,
Kukupu 0 Um ikalakaua ,
N a Kalakaua e E hukiha .
S ong for K eawenniam ni .
N ot d i sobed ient, loose or snap p i sh,
S im p ly a canoe support ,
The head shap ing o f the chief.
The w i ld duck stream of sp r ing source
Kam apu water- fa l l p ervad ing sound ,
[Like ] the sound o f VVaahia'
s broken vo iceA d i st inct i ve descendant o f HakaIs Kahaka , dwe l l ing at E wa here .
A tum u ltuous no i se w i l l fo l low,
You are go ing a stray , going on,
Go ing sm oothly to outward app earance,
Concea l ing inwa rd ly the sha fts of m i schiefCo vering sm a l l crookedness of the dream s
The things he heard o f in the open
On inves t iga t ion los t thei r m ean ing 5"
N ot be ing fin i shed he cont inued histeas ings ,
To do and a s s i st the wrongIs the faul t of these l i tt le tr icker ies[If ] you are m ischie vous show up clear ly
what is right .
It is p roper for the m an to be 1 55
dom est icatedIf we l l - treated he is generous and
wastefu l .Break carefu l ly the flower o f the m am ane ,
The flower of the koo lau5 2 of the flowergrowth
That sp reads out and unfo lds a t m id - day,
R eddened by the sun o f the luchuR edd i sh is the w i l iw i l i 5 3 and the aa l i iThe eyes a re opened by the scor iaIn the path lead ing above A uahi .Crue l ty wa s sp read ing in the even ingThe forgetfu lnes s of the loved one , a
com pan ion ,
[Like] a goose com p an ion, a bearer of
fi lth,
Defiling and po l lut ing the house
You are an inheri tance seeker, which is
a fau lt , a crookednes s ;R esem b l ing M anokapu
5 5of the la zy
.use les s clas sThi s s im i lar i ty is not unders tood by p resent day term s .
O ka pono ia 0 ke kanaka i laka m a i ,
A laka ka hoi la ,m aunauna— e— he m auna
M am alahia ka pua 0 ka mam ane ,
Ka pua o ke koo lau, 0 ka ulu pua ,
Ua pupua m oha la wa le i ke awakea ,
Cha s ing a fter rum ors as fru it les s as attem p t ing to inves t igate dream s .
The m am an i of botan i sts (S ophora chi 'ys opli ylla) , a tree 2 0-
30 ft . high,furn i shing a ha rd and durable wood .
Koolau , a yel low w i ld- flower of the p la in ,known a l so as kookolau (Ca tnpylotli eca sp . )
“The color nam ed refers to its flowers and seeds , the wood being l ight in color and cork—l ike in weight .
Aa l i i , a forest tree of the Dodonaea sp . of close gra in ,redd i sh co lor and durable qua l i ty
M anokapu, sacred sha rk .
A o le hu lu koo kanap i ,He koo waa wa le no ,
Ke poo i kep a kua o kala ii i
Ke ko loa anwa i poo wa i m ap u
O Kam ap u wa i ku kan i a nu lono ,
O ka lono hakahaka leo o Waahia
He aahia kuluipua o Haka ,
O Kahaka i ka m oe ia E wa nei
He wawa ko hope nei ,
E he le e la oe, he le no ,
He le hoon ian ia kona le waho ,
Hoihoi i loko ka o i a ke kalohe ,
A hu kekee liili i a ka m oe,
Ka m ea ia i i kea i ke akcaIke la ho i ila ila , p au ke ano
N o ka p au ole ia e hone hou la ,
Ke ho i kokua aku i ka hewa ,
O ka hewa ia 0 ka hone liilii— e
He hone oe,e hoae i akaka lea ka
Ua ehu wa le i ka la 0 ka luehu
E hu ula ka w i l iw i l i m e ke aa l i iUa m oho la na m aka i ke aa
I ke ala he le m a uka o A nahi— e
A hiahi ano laha ka loko ino ,
Ka m anao ole i ka m ea’ loha ,
he hoa ,
He hoa m anu nene, he hapa i na ino ,
He hoino a paum aele ka ha leHe im i ha le oe, a o ke kekee no ia ,
he kekee— e ;
I M anokapu, o ke kae le ba lo l i i l i ,
Fornander Collection of Hawa -
na n Folk—lore .
W'
ho changed largely [the ] course to 1 70 . I loliloli ha nu i ia Kukona ,
Kukona , Ia Luanuu,ia Laa a Kam ilo p aha
?
To Luanuu, to Laa and p erhap s Kam ilo O ia 0 ka lau a l i i o Piilani ;He wa s o f the chief l ine o f P iilani ; O P i ilani—o Piikea , o Lonoap i i ,
Pi ilani , Pi ikea , Lonoap i i ,5 8 P ip i i p ip i i i ka akoako na
’l i i,
A scend ing at the m ov ing o f chiefs ,A t the m ov ing for the true chief ,Chief Kuwalukap aukum oku ,
Hopum a ihakuwalu Ka ili ilin iho ,
Ka iliiliniho wa s o f Kuwalu,
Through him the drum was beaten ,
Beaten, beaten were the drum s .
S tra ight arose the sound o f the drum
bea ten before Manon i ,A t the tem p le o f hum an sacr ifice of
Kuihewam akawalu5 8
O f the ra in shower , of the adjo in ing longhouse,
Draw ing the lands together.
He drew the reef of fi sh desert ion ,1 85 Nana e kaa ke koho la ho lo ia ole ,
That sea - shore was use les s Pa - noonoo ia kahaka i
To the i s land fi sherm an , the chief I ka lawa ia - m oku ,he
' l i i,
Kalanikuihonoikam oku, O Kalanikuihono ikam oku,
O f the great box ing contest as sem b ly, O ka m okom oko nui , p an i ahashie lded
A m urderous b low [by ] the leap ing bone 1 9 0 . He kui powa l<a le le lua ,
breaker , 60 I loaa i ke ok i i p a i ke kano ,
R ecei v ing the [arm ] cut and catching Hina ka luahi nui 0 ka m oku ;the e lbow Kupaka ke au, wa lawa la ka a ina ,
The cham p ion of the land fe l l . Mawae ke one kuke ’
hu
During the contest the peop le were exci tedThe sand wa s furrowed and becam e a
heap .
A lap a i o f KauwauwaWa s the crooked [chief] o f the landKauluna i , Kekahua ,
Kekikonihoalan i , Ka iekupa ia ina ,
E cho ing the sharp sounds o f the severedrock ,
2 00 R a i sed rock , pebb led to freshnes s ,A sharp p iercing bone was the chief , “
lly the break ing m a l let scattering the
fragm ents ,
The chip s o f the a x e wa s the chief '
s de s i re .
“ These are Mau i celebrit ies of Um i’
s t im e.
A s a p roclam at ion in recogn it ion of h igh chief bi rth the two sacred drum s of the tem p le were beaten , a s a l so
in the cerem on ies a ttend ing his ci rcum ci s ion . In all cases thi s took p lace in the p rincip a l sacrificia l tem p les .
6"Em inent Kakuhihewa , a noted king of Oahu.
Thi s nam e , d i v ided ,becom es the—boxer- chief—un it ing—the—lands .
Exp erts in lua contes ts (wres t l ing) cons i sted in the abi l i ty to break the bones of the i r op ponent in m id—a ir
whi le throw ing him .
I ka akoako i ka io lani ,Lan i a Kuwalukap aukum oku
Hopum a ihakuwalu Ka ihilin iho
O Ka ili ilin iho ia Kuwalu ,
Ia ia kan i m a i ka p ahu ,
Kan i ke , kan i na kaekeKu p aloloi ka leo 0 ka pa lm e kan i
im ua i M auoni ,
I ka unu ha i kanaka o Kuihewam akawalu
O ka na upena , o l<a m a ha lau loa ,
Hului kaa m oku .
A o A lap a i a KauWauwa ,
O ka hookanahua m oku iaO Kauluna i , o Kekahua ,
Kekikon ihoahoalani . o Ka iekup a ia ina ,
O k-e kuike kan i ke kan i io io 0 ka io
0 ka pohaku .
Maka ai l i , i l i i l i a m aka a ,
Pap akoholua o i he' l i i
,
I ka ia naha m ahiki ka m am a la ,
O ka m am a la o ke ko i ke pue lani ,
468 Fornander Collection of Hawa i ian Folk—lore.
S up pos ing perhap s he wa s honored .
His d i st inct ion wa s by the [word o f]m outh on ly .
6 4
The high chiefs gathered together ;
A s sem b led together all ancestra l chiefs ,Break ing the d i v i s ion o f Lan iakea “5
The des i re o f the heart , the he i r of LonoA nd Lonoap ii indeed and Koohuki °
Kaohuki indeed of Ka lan i ,Grey- ha i red , rose up those ignorant
forefathers
B rought up those fiery ancestors
Be ing p rovoked [they ] yearned and
landed, r i s ing up from there ,
Pi im auilani had num erous restrict ions ;R es tored are the bones p rocla im ing
Kanaloa
Cult i vat ing d i ffi cu lt narrow p lant ingsWa s the chief’s cu lt i vat ion of the landTight ly drawn is the path of the sacred
p lace.
He estab l i shed the custom o f the kapu,
One she l f6 0 whe reon the chief is p laced ,
The roya l sacred chi ld who rules the land ‘
Sup ported and borne through the chiefsKahelekahi , Hem a and Kaha ip i ilani ,
G7
Those [were ] the chiefs of hope ,
Look ing for the [we l fare of the] land ;The land of thei r rightful chief .
Up right was the ru l ing by the honest chief ;He was an ancestra l chief ,A m an com pan ionab le w i th the peop le ,
N ot a fat , unw ieldy person of loose m a 10 ‘
A p laus ib le, begging land - seeker6 8Wi th short lock of uneven ha i r ;A n uneven front ha i r caused by a
doubtfu l m ind .
The backb i t ing, rep roaching, rev i l ing food 2 70
spurner,'The s tubby, unj ust steward ,
Treacherous and ev i l m inded ,
E nv ious toward the peop le of Ku lana '
They were the subjects o f the chief .
A p p recia ted is the earned ea ting and 2 75
s leep ing.
2 45
2 50
Ap p o inted or p rocla im ed ; not hered i tary.
A nam e s ign i fying sp acious heaven.
2 40 .
I kuhi aku a i p aha he hanohano ,
Kona hanohano i ka waha wa le no— e
Ohia hapuknia na' l i i nui ;
Pukua na kupuna a l i i a p an .
Wahia ka paaku o Lan iakea .
Ke ake p aa i ka houpo , ka pua o Lono ,
O Lonoap i i hoi , a Koohuk i ,
O Kaohuki ho i o Ka lan i ,A pohina , kupu m a i hoi ke la m au kupuna
waawaa ;
Ulu m a i hoi keia m au kupuna m akom akoI hoohaehaeia , e hae a pae , p i i ae m a i la i la ,
P iim auilani , hoolau kapu m a i ,
Hoola i ka iwi , ho ’
uouo ana Kanaloa no
Hoom ahim ahi m a i ana , m ahi o lo l i,
Ka m ahi a l i i ia i ku i ka m okuI l i l io i m oe kuam oo o ke kapu,
Ka aki .'ka nanam u, ka akiaki a i kae,
Ka poupou kuene noho ino,
Ka noho ino opu kekee m oa ,
Ka huahua i ka poe o Kulana ;Ka poe no ia nana ke ahi .
E lea a i ka a i kua i kua i m oe .
One shel f or ledge indicat ing the chief rank or grade the chi ld is ent it led to.
O f these. Hem a'
s is the only nam e on the s tandard genea logy l i s t , and dates back thirty four generat ionsfrom the subj ect of thi s chant . Hem a
’
s m other wa s the fam ous Hinahana iakam alam a , l itera l ly Hina fos ter chi ld ofthe—m oon . There was another son , nam ed Kaha i , which m ay be the one here referred to as Piilan i .
08Thi s and som e ten or 1 1m m l ines fol low ing, p ictures a s loven ly adventurer of the clas s that m oved f i om p laceto p lace , seek ing to engra ft him sel f , a p aras ite , upon som e wel l to do , good natured chief.
Moe kuam oo o ke kapu ia ia ,
Hookahi haka e kau a i o ke a l i i ,O ka m oopuna a l i i i ku i ka m okuO ka i ka i o anam o kaa i ka lan i ,O Kahelekahi , o Hem a , O Kaha ip i i lani
Ke a l i i na e lana ,
E nana ka a ina ;Ka m oku 0 ka lakou a l i i pono .
Pono no ka noho‘
ana i ke a l i i pono ,
He a l i i no m a i ka p aa ke a l i iHe kanaka ano m a i p aa a ke kanaka ,
A o le ka m a lo , hemo uhauhalale,
Kukahipalu no i wa iwa i a inaKa aki pookole oho oioi ;
He oho o ioi m ua , m ak i l i haohao
S ong for Keawenui aum i .
Dep arteth the la zy m an w i thout m aster ,
Jo in ing a s taro - suckers w i thout ,Dr i ven forth by the ra in o f the w interDo not l i s ten to him
,
He has nothing, on ly rubb i shHere i s the chief’s m an ,
M ahakap u of M akakaualii”
O f the three chiefs of Kanaloa
He was , he was of those there
E xam ine and be sat i sfied [of ] that p a i r,The p a
'i r was K iha and Kam a .
That wa s the source of thepeop le,He wa s , he wa s of those there ,
They on ly had the ruler ;They pos sessed the reign ing chief
,
Dwel l ing w i th affect ion toward you
O Kaha ilaulanaa iku, O Ka ikulei ,
Confused [is the] sacred sa lutat ion song
in the n ight .
Bouyant , I was searching hopeful ly [but ]cou ld not find you .
You indeed , you are the one I dare com ~
plim ent w ith love .
You are not our thi rd m ate ;
You had gone forth w i th loveA s trong des i re on ly pos ses sed m e,
I am a lone, young Kaulana ,
Perhap s you are a younger brotherSent forth for som e sm a l l thought ?To create p lea sure as a com p an ionA constant com pan ion for your lone ly
p lace ;Yes lone ly. lone ly the so lem n sacred days .
A lm os t in p ity wa s the cry of the god ,
2 9 5
Pa ined wa s m y eyes by the bushes ,
The leaves [are ] the flower buds o f the
w i ldernes sThe p rom i se of grow ing fruit in the stony
p lace .
Peop le are go ing to the barren land ,Fo l low ing the guidance of Kaha ino
is bad ;
It is a bad thing,leave it be : in kindnes s
do we loveDo not lo ve , it is a glorious workA nd it is not .
3 1 0 .
O oe hoi , o oe ka’
u e aa , e aahia la
A o le hoi oe ko kakou kookolu,
Ua he le aku la oe m e ke a loha .
Haehae wa le iho nei no hoi au
Owan wa le no , Kaulanapok i i— e
A lua lu ana , i ke kai o Kahaino— e— ino ,
He ino ia m ea la , e waho ae, m a ka
m a i ka i kakou i a loha .
M a i a loha iho , e hana nan i ia .
E he nan i ole— e .
Taro suckers a re sp routs that develop on the outs ide of the tuber a s it m a tures .
See note on l ine 38 .
Kaha ino, a p ersonificat ion of ev i l im pu lses the sp i r it of ev i l .In thi s pa radox ica l end ing the poet would attri bute glory to those who res i s t love entanglem ents ; the fickle
goddes s of good and bad qua l it ies is here adv i sed to be let a lone. It is good and it is not .
Ou hoi o ke k uanea haku ole,
P i l i oha kam au m a i m awaho,
Ua hee wa le i ka ua a ka hoo ilo
M a i hoolono ia’
ku no kana ,
t e ano ,he opa la Wa le no
E ia ae no ko ke al i i kanaka ,
O M ahakapu a M akakauali i .
O na ko lu a l i i no 0 Kanaloa ,
O ia , o ia 0 lakou ko la i la ,
N ana ia aku ana ke la p aa ,
O ka p aa o K iha m a laua o Kam a
M ai la i la m a i no na kanaka ,
O ia , o ia o lakou ko la i la ,
O lakou la wa le no ka m ea haku,
Ka poe nana ke a l i i e noho nei .
E noho kanihia a loha ae ari a au ia oe
E Kaha ilaulenaa iku , e Kaikulei ,
Hihia kapu oha oli , e kaha oli i ka po iaE lana nei , e lana hu l i ae ana au , ao le oe
He pok i i p aha oe ?
I kiina aku i kahi m anao i k i ,I l<a hooho iho i ana ae i hoa ,
I hoa wa lea no ko wahi m eham eha e ,
Meha ae la e,m eham eha anoano ka la
ihi ka la .
A neane a loha ka p ihe a ke akua ,
Ilalao ana i kuu m aka ka laalaau ;
Ka lau ka m aka pua 0 ka nahelehele
Ke aka 0 na ulu hua i ka hapapa .
Haele ana no kanaka i ke kaha ,
Kam eham eha . No Kam eham eha .
The sun has r i sen far above Mauna loa , Hi k i kau kolii 1 ka la i Mauna loa ,
The b lack cloud thundered upon the Ke ao e leele koa 2 halulu i ka m auna ,
m ounta in . Ku kaha 3 ke kuahiwi o Kona hela i"
The m ounta in top s o f Kona stand s ide Ku opuu5 Hi lo i ka na ,
ways ; ’
tis ca lm ,
Hi lo stands swel l ing up in the ra in .
Ham akua is a p lace of wooded ra v inesKoha la is fo lded up in the w inds .
Kan i k i is drawn up t i l l it touches hea ven ‘
It has fled to the m at of H inaA s leep in pa in is a m ourning
‘
sleep .
Mokula ina hears far off in the sea
It cleared away and wa s ca lm .
Hana flew and hid hersel f from the w ind ;A brook be longs to Lanak ila ;A wa tery m ounta in be longs to Kualihau .
The back and the brea st shi vers from the
snow ,
Contracted w i th the co ld.
The des i re m oves in an irregu lar course ,
Mov ing thi s and that way a s if in a
n ightm are,
Breathing hard w ith fearThe dry season consum es the water of
the p ath ,2 0 E ke kau2 0 kaa inu wa i o ke ala ,
The bew i ldering p ath o f the w i ldernes s , Ke ala lau nahelehele no ka waonahele,
The hina le that i s o vergrown w i th ako lea O hina le2 1 kupuhia e ka l im u ako lea1Kolii , the reflect ion of the sun , the trem ulous ap p earance on looking over a p la in when the sun i s hot
Koa , a word seldom used in the sense here, but l ike loa , the very black cloud thundered, ba lulu3Ku kaha , to s tand s ideways .
‘He la i , it wa s ca lm .
lsKu opun,H i lo in its hi l l s and knol l s was swel l ing in the ra in
“Pa l i laau, wooded rav ines .
’Op eOp e,
‘
to be folded or bund led up .
l"Kauiki , the hi l l at entrance of Hana harbor , drawn up to touch the heavens , refers to its loca l legend.
“Ua hee, it fled to Hina , a wom an of very ancient t im es , the m os t popular heroine of Hawa i ian story”M oe kan ikan, clearly rendered a m ourn ing s leep , doubtles s refers to m oan ingM okula ina , whi le the nam e of a land in Hana , refers to som e p ersonage.
“Hoa i , to clea r off a fter a shower.
Poowa i , source of a brook or s tream .
Kualihau , a land near the sea and below the m ounta insL i hau, to shi ver w ith cold from snow .
L i m auele, to contract as the skin and flesh w ith the cold.
Kukue, to dodge, m ove one way and the other ; kaa , to ro l l , as a p erson recovering from a drunken fitN ip olo , to dream that one is fa l l ing in his s leep from a height and breathes hard, in fright.
Manawa , som e interna l p art not we l l unders tood , the_seat of fear and other p a s s ions .
Kau , a season , in thi s case sum m er, the season tha t drinks up the m oi s ture -in the p ath
Hina le , nam e of som ething unknown ; kupuhia for kupuia , sp routed ; akolea , a species of fern
(470)
Pa l i laau“ Ham akua ,
Opeope7 Koha la i ka m akan i ,
Huk i Kauiki8 pa i ka lan i ,Ua hee9 i ka m oena a Hina ,
He m oe ino he m oe1 0 kan i kan,
I lono M okula ina 1 1 i ke ka i ,Hoa i 1 2 a i na m a l ie,Le le Hana i pee i ka m akan i ,He poo wa i no Lanakila ,
Ile m auna wa i no Kualihau
Li hau1 5 ka l i kua m e ka l i alo ,
Li maeelewh
i ke anu,
Ka m akem ake e kaa kukue,E kaa nipolo
1 8nipolo lea
E ke aho i ka m anawa 1 9
470 Fornander Collection of Hawai ian Folle- lore .
It com es here , it com es there i t com es
s low ly,In thick , dense clouds to the god Puakau
Wi l l the goddes s rob ?
The m ounta in ri ses‘ and crum b les off ;
Kilohana , the m ounta in , stands up of
i tsel fA s a gi ft for the co ld snow .
The soft fleecy clouds appear and
d i sap pear.
Turn to the back , the nam es ha ve not
jo ined ;Poliahu and Wa ialeale are float ing aboutBeaut i fu l is Kahelekuakane.
Measure the long path to M aunahina
Snow is upon Kalikua, a thick shade
pervades A ipo ,
The m ounta in top is obstructed for trave l ,Snow is a l so upon E lekeninui ,
Wi th fores t unequa l on each s ide.
E xce l lent is the p ath a long the p recip iceo f Makana ,
The p a th to the p recip ice of Ka iw ikui
The top o f Pueokahei whi le one rem a inson Kapua .
The a va lanche is a fra id o f the p recip ice,A t M ahuokona is a p recip ice sweet
scented w i th naenae
One can
’ inha le the fragrance if he
breathes at all.
The sweet - scented product of Kahioe , the
wom en who bra ids the lanaeIn the va l ley o f K ikiopua , at Hoom alele .
The fi rebrands are flying down the steep
p recip ice ;
50
55
60
65
Hik i e, etc. , introduced as a sort of chorus .
45 . Hi k i e 40 hi k i la , hi k i hakalia ae
I ke kaunana p alam oa‘1 ia Lono
o Puakau42 e ;
A hao ane i akua wahine ?I una m a i
, ko l i ko l i ke kuahiwi ,Kau wa le a i m auna Kilohana
,
4 5
I m akana i ka hau anu,
Ua kau ke ae4 6 haa le a hu la ,
U wai a ke kua a a i hui na inoa ,
E lana ne i o Poliahu o Waialeale
Ka i4 3 Kahelekuakane,
A nana i ka loa hina i M aunahina
He hau Kalikua he naele A ipo ,
Kup iliku4 9
aku la Wawa ,
He hau no E lekeninui ,
Ulu laau kap akahi aku la ,
N ahenahe50 ke alo 0 ka p a l i 0 MakanaKe ala p a l i o Ka iw ikui
Ka luna i Pueokahei e noho i Kapua
nei ea ;
A poapo ana ka aholo i ka pa l i ,I M ahuokona he p a l i ala i ka naenae,
He lanae m ok ihana ihu hanu,
Ka hua’
la 0 Kakioe-5 3na wahine ako lauae
1 ka p a l i 0 Kikiopua i Hoom alele,
E le le ana no m om oku kuehu5 4 pa l i ,
Kaunana p alam oa , when the sky overhead i s clouded w i th dense, thick , though not black clouds .
Puakan ; when a cloud r i ses up out of the sea l ike m an or beas t, it was worsh iped as a god, and ca l led 0
Lono o Puakan ,
”the god of Puakan.
“’A hao, to rob , take the p rop erty of another.
Una m a i , to p ry up as w i th a lever ; kol ikol i , to whi ttle, shaveoff , the act ion of an ax e or ad z se
K ilohana . a m ounta in of Kaua i .Ke ae, the thin fleecy clouds of the m ounta in ; haule, the trem ulous m ot ion of water about to overflow from
a fi l led cup .
Poliahu and Wa ialeale,m ounta ins of Kaua i .
Ka i , beaut i ful , adm i ra tion for the m ounta ins nam ed.
Kup ilik ii , the s tate of travel ing on the m ounta ins in a ha rd ra in , w i th road s l ip pery and ful l of bushes .
N ahenahe, lahi lahi ; thin cloth of fine texture, hence good, excel lent .
A poapo to fea r or be a fra id ; aholo, a p lace in a decl i v i ty where som e land, rocks , etc. , have fa l len downN aenae, lanae and m okihana , odor i ferous shrub s .
Kak ioe , a celebrated w itch of ancient t im es .
Kuehu p a l i . a very s teep and p erp end icular cl i ff .
70.
Chant for K am ehameha .
Kam a ile be longs not to the p lace where thefi re is p rojected .
Here are som e l ight fi rebrands from the 70 .
factor ies ;The factories where the fi rebrands are
prepared .
The fi re shoots fort-h osci l lat ing upwards
as a shoot ing star
A nd fa l l s on the p recip ice of Kaauhau
Sha l l I return at the ca l l ;A t the ca l l o f Makua to Kalalau ? 75Here is your'
com pan ion , a_stranger.
The fi re has been k ind led on the sk in,
The kapued sk in by consecrat ionWhich w i l l be overcom e by the b i t ing
firebrand ,
For the firebrand ha s a fi re that burns the 80
sk in .
Indeed the great-er part of the skin wa s
brokenBy be ing b i tten by the fi re o f the firebrand ,
Let the descendant warr ior l i ve as a so ld iero f Wa iolono ,
O ff er ing tem p le serv ices n ight and dayConquering all that none m ay d i spute . 85I am fond ly rem em bered by Kekaha ,
I sha l l breathe at Kilohana the fog that
r i sethLike the head of thi s m an
I am think ing and hop ing.
Kaula l ies yonder ; what is about to be 9 0
done there ?
The water-
gourd i s his earnest ca l l ; gi vem e water !
The z igzag course is the p ath,
473
O Kam a ile, ao le ia 0 ke ahi ,
E ia’
e 0 na p ap a la 5 5 na noe m okauahi wa le,O na ku lana 5 6 i ke o ahi leleLele - ke ahi lele 0 11 1 m e he hoku 1a ;Kau- lia i ka p a l i o KaauhauE hoi a
’
u ane i i ke kahea ,
I ke ka la lan a Makua i Kalalau P
E ia ko hoa m alilinaf’8
Ua hoa ahi wa le na i l iOna i l i 5 9 kapu i hoohiki ,A e noa
60 ka i po ahi pap a la ,He ahi hoi ka ka pap a la ke kuni i ka ili ,Ua m oku 0 ka i l i ka hoi ka nui
,
I ka nahua 6 1 e ka ipo ahi p apa la ,E ola koa 6 2 i pua nei ka ulu koa i
Wa iolono ,
Ha lua po ha lua ao ,
K i k i m aka i hanu ole
Halialia‘“ aria hoi an e Kekaha ,
Owan kea ’ i Kilohana ,i ka ohu ke kua ,
Ke poo o keia kanaka m a i nei a,la ,
O'
ke ohaoha 6 5 e oha e lana .
E kaulia Kau la , o keaha auanei ko la i la ?O ka huewa i o kona leo k inak ina , 6 6 i waiO k inana 6 7 anana ke ala ,
“ Papala s were st icks cut and la id to dry for use as sky rockets ; noe, l ight fleecy clouds ; m okauwahi , p lace or
house of sm oke for season ing t im ber.
“N a kulana , the shop s where the papala s were p repared and thrown for the flying fi reLele cm, to fly upwards in a z igzag course, a s a kite.
M alilina , l ike m a l ihini , a stranger.
I l i kapu, etc. , kapu is the skin by consecrat ion , by an oath°°A i noa , the relea se of kap u, through the p inching firebrand.
Nahua for nahuia , bitten ( burnt ) by the fi re of the p ap a la .
E ola koa ; koa nam e of a tree , let him l i ve ( l ike) a koa tree, i .e. , a long t im e
Ha lua s ign ifies the work of the p ries t in the tem p le off ering sacr ifices w ith p rayer. These offices were p er
Halialia , strong attachm ent to a p erson , the feel ing that ari ses from reca l l ing the features or conduct of an ab
sent fr iend .
0“Ohaoha , reflect ion, thought that takes p lace antecedent to halialia .
Leo k inak ina , earnes t ca l l , for water.
67K inan '
a , ascend ing a p recip ice in a z igzag m anner.
Fornander Collect ion of Hawa i ian Folk—lore.
here I sha l l go sp right ly to workTo wreathe the lehua [b los som s ] o f
Luluup ali ,
A l so the p andanus of M aham oku by the 9 5 .
sea - shore,
Tha t I and m y god m ay garland it ;[My god ] Kekoalaulii , the s i l ver—grey lea f ,Thine is the s k in o f Kina iahi
K aum uali i .
The surf- sp ray ing1 w ind of Wa ia luaCarr ies the sp ray of the surf high ,
E ven to the m ounta in - top of Kuakala 2
The w ind d ies 3 away upward ,
Darkened by the sm oke* at the he ight of
Kam ae,
The sm oke5 which ind icates farm ing at
Polo iea ,
S p read ing“ to the p recip ice of Luakini
It is the obj ect o f thi s love , it is ev ident !7The i r love grew for they were constant ly
together.
The heavy- sound ing8 ra in is the rain of 1 0
the koo lau ;Heavy ra indrop s fa l l ing in the sea t i l l
ca lm ;
The sea becom es ca lm , it is very st i l l .Ind i st inct9 are the cora l banks o f HeeiaLi ke the m oon down at Mokuoloe
Is the destitution’lo o f verdure of som e 1 5
p reci p ices ,
K i l i , to go sp right ly ; auau, m am a , l ight .
“ E lei m aua , that we m ay put on the wreath, I and m y god .
Kekoalaulii , and lau ahinahina , ep ithets of the god .
E k iliGS auau e hana ana au,
E lei i na lehua o Luluup ali ,
Ka ha la o M aham oku i ka i ,E lei m aua
6 90 ku
'
u akuaO Kekoalaulii ,
70 lau ahinahina ,
N au ka i l i 0 Kina iahi
Kaum uali i
Ka na kanikoo , na o ke koo lauUa kanikoo i ke ka i a m a l ie,Ma l ie iho la ke ka i na la iku ;Ua apulepule ke koa 0 Hee ia .
M e he m ahina la i ka i Mokuoloe
Ka olohelohe 0 kekahi pa l i ,
‘It was sa id that the surf sp ray at Wa ia lua , Oahu, fl ies as high, at t im es , as the wes tern bluffs of Lana iNam e of an ancient tem p le on the north- west p o int of Oahu , at the end of the Wa ianae range.
”D ies away a s w ind upon the surface of a s lop ing p la in.
‘Da rkened by the sm oky sea the sp ray, fog) , is the top of Kam ae, a m ounta in inland.
“L ike the sm oke of the fa rm ers in clear ing the ir up lands for p lant ing.
1’S p read over, hohola , etc. , the cl i ff of Luakini .7The m u lt itude love the p lace ; thei r love is constant , as shown in the next l ine.
aUa kan ikoo, the sound of heavy ra in drop s on dry leaves , or dry thatching of the p andanus lea f, is that of the
accom p anying the koolau w ind , which ca lm s the troubled waters .
”Ua apulepule , the cora l banks of Heeia ap pea r to be cut up , som e p laces a re of grea t dep th and others sha l low .
"’Des t itute of verdure, the cl i ff i s s een clea r on to Nuuanu.
Ka m akan i chuka i 0 Wa ia lua ,
O ke’
hu 0 ke ka i a ia iluna ,
Iluna ke kuahiw i 0 Kuakala
Ke hoom oe ala e ka m akan i ilunaPo i ka nahi ka i ka luna o Kam ae,
I ka nahi m ahia i o Polo iea ,
Hoho la aku la i ka p a l i 0 Luakini eO ko k in i ia i a loha ai , ke a loha la !Ina no ke a loha 0 ka p i l i m au,
476 Fornander Collection of Hawa iian Folk—lore.
From M ala ilua to N ahuina it is ra in ing ; 40 . A M alailua i N ahuina ka na ,
Soughing and whiffling about , 2 8 the w ind Io lo , io lo ku ole ka m akan i i Kahua
reaches not Kahua .I Kahuawa i , i Kahuawa i nunu i ka opeope.
A t Kahuawa i at Kahuawa i , the bund le is Hum e ka m a lo 0 ka buaka i he le ua ,
large ,Palep ale ke kapa 0 ka wahine he le na
G ird on the lo in cloth for ra in tra vel ing ; o Koo lau,
Tuck3 0 up the sk i rts of the ra in- tra vel ingwom en of Koo lau,
Cover w ith ti - leaves 3 1 the lo in cloth of 45 Puolo huna i ka lauk i ka m a lo o ke kanakathe m en He le Kona a Kawalanakoa ln
'
ka lauk i ,In go ing to Kona , at Kawalanakoa drop Wehewehe ka i opeope 0 ka huaka i
,
the ti - lea ves , Kakua ke kap a 0 ka wahine p a—u .
Open up the bund les of the tra ve lers , Hele Kona o Ewa ,
G ird 3 2 on the sk irts of the wom en
Go ing from Kona to E wa .
O f Wa i k i k i in Kona is the m an . 50 Ke Kona o Wa i k i k i ke kanaka ,
Li ke a m an3 is your love which M e he kanaka la ko a loha e noho nei ,
po s ses ses m e . Kaalo ae no e noho m a i ana
When you look“ a round it is S i tt ing there Ka i i aula ka na noho i uka
Kauaula 3 5 is a ra in in the m ounta in Noho i uka 0 Kanaha .
Inhab it ing the up lands of Kanaha ,
The fierce w ind as the rumb l ing“ of 55 Ka m akan i nu m e he hakikili la a noho
thunder in the m ounta in . i ka uka,
There it is the up lands 3 7 of Hahakea , A i la i uka 0 Hahakea .
The ra in app roaches the p i l i , (gra s s ) Hooneenee ana ka na i'
ke p i 'l iThe ra in3 8 and the w ind m oves s eaward ; 0 ka na 0 ka m akan i hacle i ka i ,Mo v ing to cause dam age, the m i schievous Ke kn e kalohe eu ka m akan i .
w ind3 9Tearing Up banana s and leaves O f trees 60 Pau l<a m a ia , l<a lau 0 ka laau ,
The breadfrui t , the coconut , the wauke Ka ulu, ka n iu, kawanke ,
N othing'
rem a ins 40 through the destruct i ve t e koe i ka hoona ikola ia e ka m akan i ,m arch o f the w ind .
“Io lo,iolo, to v ibrate, whiflfle about as an i rregular w ind , ku ole, but i t does not reach Kahua , the Honolulu
p la ins southea st of Punchbow l .2"A t Kahuawa i the bund les , opeop e , a re to be covered up , nunu, and the m a lo for ra in trave l p ut on ; i .e. , the
com p any that trave l s in the ra in take off the i r best ga rm ents .
”Palepale, to fel l or work one’s way in thick gras s or am ong a m u lt i tude of p eop le ; here it m eans to tuck up a
ski rt when travel ing in the ra in, hele na , Koolau’
s p eop le go in the ra in.
"In j ourneying at such t im es a m an t ies up out of s ight, puolo huna , in ti leaves (Cordyline term inalis ) hism a lo , for fea r of gett ing it wet and gi rds him se l f w ith the leaves t i l l reaching Kona , where at Kawalanakoa , now
Kawananakoa , jus t above the cem etery in Nuuanu , they would be th rown away and the p roper ga rm ents a s sum ed3 2Gird ,bind on or adj us t , kakua , a s a wom an her ski rt
, p a—u
M e he kanaka , etc. , as m an’
s love so is thine now
To look at , ke alo , to look here and there .
Kauala , nam e of a w ind and ra in in one of the va l leys back of Laha ina,hence the nam e of that ridge, Kanaha ,
which l ies above.
N u , to roar as the w ind , hakikili , the rum bl ing of thunder a fter the fi rs t report.There in the up lands of Hakakea , nam e of a p lace north of Laha ina luna over both brooks and extending to the
top of the hi l l .”The ra in m oves upon , hooneenee , the gra s s ; the ra in of the w ind m oves seawa rd
The w ind com es to do m i schief, kalahe, dam ag ing p lants , etc.
“ Nothing rem a ins , aohe koe ; hoona ikola , to trium ph over, to rejo ice in one’
s destruct ion, a ikola m eaning noth
ing i s left that is not trium phed over by the w ind.
65
S ong for K aum uali i
[For] w ithout teeth the w ind is destroying food
‘
From Puako to M oali i
A chief is the ca lm , a lord . 65 .
A t Laha ina , and at Helelua f 3 i s another
ca lm .
is the surface o f wa ter at Hauola
and on to Wa ilehua .
A nother ca lm p lace now is Kekaa ,
Mak i la 4 6 is w ithout winid , Kuhua is ca lm
G lossy
The banana stalks a re [us ed for] surf 70 ,
boards a t U0 ,
Us ing the sp l i t rip e banana lea vesFor head cover ing,
5 0 for the heads o f
the peop le ,
For the m u lt i tude5 1 of peop le surf- rid ingat Kelawea .
Land ing5 2 the glory of Laha inaBut Laha ina is fau lty , it is ful l o f dust , 75,
There is dust outs ide as we l l as ins ide the
house
Mokuhinia i s the resting p lace of the
dus t
S'atisfied5 5 w i th the other
’
s ly ingstatem ents
Laud ing [Laha ina ] to cause m e to anger,
Hi lo ra in beats fur ious ly from the hea vens , 80
It is beat ing angri ly at Hilo ;'
The anac nets are wet w i th ra in ; Hi lo is
encom p ass edGS by ra in .
The fine m i s t5 9 pervades K i lauea ,
477
He ai n iho ole ana ka m akan i i ka ai ,
M a i Puako a Moalii ,
He' l i i ka la i
,he haku,
N o Laha ina , e no Helelua no kekahi
m a l ino ,
Ma l ino Hauola ia Wa ilehua
O'
kekahi lu lu. Kekaa e noho nei
He pohu ko Mak i la he la i o Kuhua
Ua hee pum a ia ka na lu 0 U0 ,
K ihehe i ka lau m a ia p a la .
A lalai no ke poo o ke kanaka ,
N o ke k in i heenalu o KelaweaHoonuinui ana i ka nan i o Laha ina ,
He nui ka puu o Laha ina 0 ka ea ,
M a i waho m a i ka ea a loko 0 ka ha le,He i l ina na ka ea 0 Mokuhinia ,
Kuhinia i ka olelo p a lo lo eia la
Hoonuinui i m anawa ino,au .
Hi lo na m oku keke ka na i ka lan i ,Ua m oku keke Hi lo i ka na .
Ua ka upena anae, puni ia Hi lo e ka na
Ua uaawa m a i la'
0 K i lauea ,
E a i , etc. , the w ind eats the food w ithout teeth, from Puako to M oali i , the latter a p lace at the m outh of the
stream northwes t of L'aha ina .
“The ca lm is the chief’s , he is lord of Laha ina .
Helelua is the reef to the northwa rd of the entrance to the Laha ina land ing.
M a l ino, the glas sy surface, of the sea
'
in a ca lm ; Hauola,nam e of sm a l l p lace near the Laha ina land ing where
the water i s ca lm even in a s torm , m ean ing Hauola i s a ca lm p lace even to Wa ilehua , the latter a rock at the south
of Laha ina by the la s t coconut trees .
45Kekaa , a p lace at Kaanap a l i , i s a l so ca lm now .
M aki la , a p lace near Wa ilehua .
Kuhua ,nam e of a p lace about the m idd le of Laha ina .
U0 , the out let of the stream at the south of the old fort s i te of that town
K ihehe, a l so k ihaehae, to sp l it up a banana lea f wh i le the p iece s t i l l hangs to the m idd le , for show or ornam ent .
“A lala i , a defens e, a s tout p a rt i t ion hat for the head of a m an .
M u lt itude of surf- r iders , res idents of a p lace ; Kelawea ,nam e of the land on north s ide of the s tream .
The m any p eop le, hoonuinui , wa s the glory, ka nani, of Laha ina .
He nui ka p uu, a faul t—finding sentence ; it is a rough p lace, a grea t dea l of dus tM okuhinia ,
nam e of the lake by the old fi sh- m arket place.
Kuhinia sweet to him a re the words of fa l sehood , olelo p a lo lo , l ies .
E ia la , the p erson who j us t p ra is ed Laha ina “
, exaggerates , so that I am incens ed“A t Hi lo the ra in beats angr i ly forth, keke, furious in the heavens .
The anae fi sh—nets are ra ined on ; everything about Hi lo is a ffected (puni ia ) by the ra in .
A fine thick m i s t pervades K i lauea .
478
1 00
Fornandei ' Collect-ion of Hawai ian Folle- lore.
The ra indrop s o f H i lo m ake the sand
basket l i ke.
60
Puna '
s sand is b lackened“l by the goddes s , 85 .
Puna - i s god—po s ses sed
G2sa ve a sm a l l
port ion on ly,R educedG3 is the s i ze o f its forest ,
Uncerta in is the trunk though the lea vesa re lehua .
“
Ohia and p andanus were two attractions .
The ~tree trunks becam e s tone6 5
9 0 .
Because of the la va6 6 stream over Puulenalena ,
in Puna , from the su lphursmoke6 7 of the crater
It i s broken ti p , Puna i s fearfu l because o f
the goddess .
The very la va fields '
a re gods ;
They gl i tter and gl i s ten , they gl i s tenindeed ;
They gl i sten70 and change ;
The la va ha s becom e rock '
The la va flow7 1 becam e a res ident of the
rocky p la in o f Ma lam a ;
La va in front and behind , in front and
behind , Oh how dreadfu l !Dreadfu l is Puna on account o f the
goddes s ;
The goddes s7 3 which consum es the forest 1 00
Unsat i sfied w i th the p andanus of Ka im u
Which set the teeth of the goddes s on
edge
She ate t i l l p lent i fu l wa s the lava of Puna ;The rock s on the la va p la in o f M aukele .
Ua awe m akahina i ka na o Hi lo i ke one
Ua one e lele Puna na ke’
kua ,
Ua’
kua Puna ua koena i k i wa le,Ua unkn ka k ino o ia laau ;Ua haohao ka k ino he lehua ka lau ,
He ohia , he ha la , a lua oiwi ,
He oiwi pohaku no ka laau,
ke a kahi l i o Puulenalena i Puna i kanahi awa 0 ka lua ,
m oku, m akau Puna na ke’
kua’
kua ka p ap a ,
kahuh anapa anapanap a ,
Ua
Ua
Ke’
kua wahine ka a i i ka laau ,
Ka a i ana ole i ka ha la o Ka im u
Ka o i 0 ka n iho 0 ke’
kua wahine.
Ka a i ana , a_ nui ke a o PunaI ka pohaku 0 ka pap a o M aukele
The ra in of Hi lo p elts the sand into the sem blance of a ba sket, and net of a ca labash, m aka ina i
The sand of Puna is b lackened by the goddes s Pe le ; black volcan ic sand .
A l l excep t a sm a l l p art of Puna is under the dom inion o f a god ; lava flow s , t ida l waves and volcan ic convul
s ions have left their im p ress .
“The forests are of sm a l l s tunted growthUa haohao ke kino, etc. , s om ething e l se is the body, though the lea f ind ica tes the lehuaO iw i p ohaku, s tone bod ies or trunks ; in parts of Puna there are tree m o lds , the trunks and roots of which
have been encased in l i qu id lava .
Ke a , the scoria , kahi l i , swep t or thrown out by volcan ic act ion at Puulenalena , nam e of a p lace in Puna .
Uahi awa , the b itter pungent su lphur sm oke from the cra ter, lua .
Ua m oku (v ) , to break up into sm a l l b its , fragm ents ; m aka ’
u Puna , it is a fearful p lace on account of the gods
Ua’
kua ka pap a , even the very s tones we wa lk on are gods
Ua kahuli , gl itter ing, the act ion of the sun on a dry surface ; anap a , gl i sten ing or reflected l ight ; anap ana-
p a ,
repeated ly.
"Hok i inaenae , the low whi zz ing- l ike sound of an a s thm at ic ; kup a , s i ts a res ident on the rock of Ma lam a
"
Oh, how dreadful is the devas tat ing work of the goddess PeleShe eats the frui t of the forest , yet i s not sat i s fied
,ono ole , by or: w i th the p andanus of Ka im u, a v i l lage on the
sea coa s t of Puna where they abound .
"The ha la , p andanus , sets her teeth on edge ; p artaking l ikely from the p rickly m argins of its long leaves .
9 5 Ua anap a kabul iUa k ino pohaku ke k ino 0 ke a ,
He a hokiinaenae noho kupa i ka papao Ma lam a ,
I ke a m am ua m ahope m am ua m ahope
we l iwe l i ino hoi e !
Wel iwe l i ino Puna i ke ’
kua wahine
480 Fornana’er Collection of Hawa i ian Folk- lore.
A l so the downy shoots ST of the tree- fern 1 2 5 Ke oho 0 ka am au i Kula im ano .
at Kula im ano ; Ke am au 0 Ku i lu l i i ka nui 0 ka wa i ,
The tree—fern of Ku weighted down by Ke noho p aa m a i la i uka .
m uch water Ka ulu i Paep aekea ,\'Vhich las ts above in the m ounta in ,
Ua i Kumoho p iha ke kahawa i[A t ] the forest growth of Paep aekca
R a in a t Kum oho“ fi l l s the s tream'
The wa ter carr ies the wood , scatter ing,
To the sand o f Wa iolam a , where it is
gathered unt i l the house is fu l l .F i sh
’
are gathered t i l l the canoe swam p s ,
Ha sten9 1 lest the ra in and the shi ver ingco ld p revents the go ing up to
Kaum ana .
Qu ick ly gather the food02 from the fie ld ,
It is useles s 9 3 to s tand w ith eyes turned 1 3 5 IIoohewahewa o ke ku iluna ka m akaupward . I kuululu a m ehana i ke ahi .
Those who com e drenchedM s it by the fi re Uhekeheke ke k in i noho hou aku
for warm th,Hulalilali i ka na 0 ka Hooilo ,
F leshy peop le cont inue thei r stay .Ua wa lea wa le no ko Hi lo kupa ,
S l ip pery i s the ground by the w inter ra ins ;The old res idents of Hi lo are accustom ed
To go in and out , in and out .
Many‘"5 are the stream s o f Hi lo—Pa l i ku ;Go ing up ,
com ing down , up and down ,
Weary ing i s the cl im b ing ;9 7Wear i som e is Hi lo o f the m any h i l l s ,
Wea r i som e is Laup ahoehoe and Honoli i
Wa i luku9 9 is a stream w i th an op en br idge,N ot [on ly ] for Wa i luku ; at Pueo a p ath
crosses to P i ihonuaFor Kaa , for Kap a ilanaom akap ila ,
From Ka ip alaoa [the] tears reach K i lep a .
[Caus ing] the fluttering of the ti - leafcloak .
Paep aekea , a d i v i s ion in the d i s trict of H i lo .
The ra ins of Kum oho fi l l the stream and bear the firewood down w ithout be ing back—borne, aweawe ole , un
t il it reaches the Wa iolam a sands , where i t i s gathered into a s tore house.
l'°
In such a t im e a m an w i l l care for his fi sh and put them in his canoe.
I m aka’u , etc ,
for fea r of the ra in and the stam m ering cold which is found above a t Kaum ana , a p lace aboveHi lo ; Oleole , lst the str iking of ra in drop s up on taro leaves ; 2 nd , the s tuttering and s tamm ering of a p erson shi ver ing w ith the cold.
”He goes qu ickly for food which grow s am ong the breadfru i t , ka lu, the ground shaded by trees .
But he i s m i s taken ,hoohewahewa ,
is in doubt on looking up into the trees , for the great ra in drop s which fa l l .Kuululu
,etc. , to droop l ike a bi rd tha t is wet through, tha t would seek the wa rm th of a fi re .
Uhekeheke ( v ) . to s it w ith the el bow s on the knees and the hands aga in st the cheeks w i th wet and co ld , theys tay on and on .
“"Many, not a defin i te num ber, a re the s tream s of Hi lo- Pa l iku.
Thi s ha s reference to the m any gulches or ravines to he traveled in that sect ion of the d is trict.
Ik ik i, l ike ino , ap p l ies to anything bad ; puu is an ev i l , lehulehu, m any or num erous ; the red d i rt is the pun or
ev i l of Laha ina ; Laup ahoehoe and Honolii have thei r puus , evi ls the i r gulches .
The Wa i luku s team is bridged not only for Wa i luku folk , but for Pneo and other sect ions ; between Pneo andP i ihonua , each s ide there is a to l l bridge .
1 30 Ha l i aweawe ole ka wa i i ka wahie,A ke one o Wa iolam a wa iho ,
m a lam a 0 ka
wab ie a p iha ka ha le .
Ma lam a aku 0 ka i’
a a komo ka waa ,I m akau i ka ua i ke anu oleole e hi k i i
Kaum ana .
Kn koke no ka a i i ke ka lu ulu,
I ke kom o i loko iwaho,i loko iwaho
He lau ke kahawa i o Hi lo -
p a l i ku,
I ka p i i , i ka iho ,i ka p i i , i ka iho .
Ikiki i ka p i i eIkiki wa le Hi lo i ka p uu lehulehu,
Puu Laup ahoehoe, Honolii ,He kahawa i Wa i luku he ala haka ia
t e no Wa i luku ,no Pneo he a lanui ku
no P i ihonuaN o Kaa
,no Kap ailanaom akap ila ,
N o Ka ip alaoa wa im aka o K i lepa .
O ke K i lep a ka ahu lauk i,
S ong for Kaum uali i . 48 1
It is the rain ; thatch the house1 0° for the
fi sherm an’
s com fort,
Thatch it aga in w ith the ie- ie v ineIe- ie baskets"01 a re the gatherers of the
nehu fi shers o f Wa iakeaIn the ra in,
in the co ld , in the co ld one is
d i scouraged therebyUncom fortab le is Hi lo 1 02 on the cap es of
the sea
The chief2 arri ved from Kahiki ,
Burdened w i th kowa l i 3 v ine ,
We l l fa stened w i th hau“ rope
A nd bound w i th ahuawa 5 cord of Kona ,
The loose ly dra ‘
wn cord
Which pu l led the excrem ent o f LonoThe res idents of Luahiwa ,
The great num ber o f peop le of
Kauhiahiwa ,
The Kona o f Kukonanohoiuo'
Whose is the sm ooth unruffled sea7
R i se up ! s tand on the bank , se i ze the rope
Which is we l l fa stenedBy the stream , by the m en of Lim aloa
They w i ll ho ld the ends o f the rope .
Pu l l and p lace it on the cl i ff of Hakaola '
Pu l l and p lace it on the cl i ff of Halalea '
Pul l and‘place it on Koolau
'
s seaward
r idge ;
I SS
He ua ia , ako ha le no ka lawa ia i m a luA ko hou aku no i ka ieie pap a ,Popoo ie ie ka lawa ia huk i nehu 0
Wa iakeaI ka na , i ke anu ,
i ke anu i iluhua i ke anu,
Uluhua wa le Hi lo i na lae i ka i
No Kaum uali i .
N A K A PA EKUKU I .
Thatch the house of the fisherm an tha t he m ay be com fortable ; tha tch it aga in w ith thew ie ie v ine, i .e. , the
crown ing or saddle of t he r idge.
101 Baskets of the ieie v ine (F reycinetia A rnotti ) are us ed by the nehu fi sher- fo lk to col lect their catch
The poet closes w i th his ha rp s t i l l tuned on Hi lo’
s unfavorable features .
1K ing of Kaua i , who ceded hi s is land to Kam eham eha .
Thi s i s figurat i ve , for Kaum ualii a s com ing from fore ign lands , pos s i b ly from ancient ancestry.
8The convol vulus v ine of the s ea—beach.
‘Bark of the hau (Hibis cus tiliaeeus ) served a s cordage for heavy work .“The cord to t ie the bundles of awa root could not have been of la rge s i ze , nor need be of durable qua l ity, and
was therefore loosely drawn .
“Thi s ap parent ly is s om e personage , not ident ified. The nam e im p l ies Ari se , or S tand- kona - dwe l l ing- in—ev i l .’The sea of Kona
’
s coast i s p roverb ia l ly ca lm , the a l ternat ing l ight sea - breeze of the day which sets in about9 a . m . , gi ves p lace a fter sunset to the l ight m ounta in a i rs of the n ight .
l’Lim aloa , the god of Mana , form erly a m an.
Ku ia m a i Kahiki , e ka lan iA wa ia i ke koa l i ,N akinaki
’
a a p aa i ke kau la hau,
Kam akam a ia i ke kau la ahuawa o Kona
Ke kau la e m alanaa i
E huk i a i ka lepo o Lono .
Ka m akaa inana o Luahiwa ,
Ka nonanona kanaka o Kauhiahiwa
Ke Kona o Kukonanohoino ,
Nona ke kai p aeaea .
E ku e ke kaha e hopu i ke kau la ,
I p aa i kawelewele.
Ona kaha o ke kanaka nui o L im aloa ,
O l<a lihi 0 ke kau la ka lakou ,
Hukia kau e ka p a l i Hakaola .
A lawe kau e ka p a l i Ha lelea ,
Hukia kau e Koo lau ka i kua .
482 Fornander Collection of Hawa i ian Folk—lore.
A Koo lau rest ing p lace of Kauahoa .
9
Upon reaching there Kalalea 10cam e,
Ka ipuhaa and Kap ahi cam e,
L'
haoiole, Kauhao ,Kaw i , Keahua ,
A nd Kam oo loa , w i th the rope he ld up
the hands .
The hau of P-elehuna is thei rs ,Inv i t ing the hi l l s , ca l l ing for w inds '
Ca l l ing to Puna of Kekum akaha 2 5 Kuhea ia Puna o Kekum akaha ,
For Puna ’
s sea - sp ray in the t im e o f O ka i - ki puna m a ke kau o Kawe lo ,
K awe lo , E p ii ana Wa i lua i o M aunakapu .
A scend ing from W’
a i lua to M aunakap u , Ka a ina o KaWelom aham aha ia ,
The land o f Kawelom aham aha ia ,
1 A m oa aku kau la i ka a i ,
When the rop e was seasoned” by heat .The shore grown
” hau ba rk o f A l io ,
llanaenaulu had gone on ahead
To the p lace where Kawelo wa s bornGather ing up the bad a shes .
The m any sm a l l l ights are (lanCinO‘
,
A aanuikan iaweke1 7 is dancing.
The dus t rose up from the m en .
Many were the peop le at K ilohana .
The m ounta ins were heated by Moe,
From the p rom ulga t ions o f the hera ldFor the ta x - feathers of the chief .
The m a lo is fa stened , the cape is of kap a .
Uncooked was the trave ler’s food2 0Gathered from severa l gangs of m en
For the fores t road - ways of Ko loa .
C losed up wa s the Kawa ihaka p la in °
The water turned up to Wahiawa ,
F low ing from abo ve at M anuahi
M anuahi sent forth indeed a kou la w ind ,
B last ing the taro lea ves of Hanap epe ;
0Kauahoa was rep uted to be a m an of giant s i ze
,the largest on Kaua i , one of A ikanaka
’
s wa rriors ki l led in
confl ict by Kawelo . S ee Mem o irs V ol. V, p p . 56—58.
loN am e of a fam ous war club of Kaua i trad it ion , requiring 1 2 0 m en to carry it .
A celebrated warr ior of Kaua i tradi t ion . See Mem oi rs V ol. V, p .
A s tretch of Kaua i lands .
Nam e of Kawelo’
s elder brother.
The treatm ent of bark , as a l so of ha la leaves , by heat , was to render it soft and p l iableBecause of the sa l t a ir and sea sp ray the shore—grown hau is s a id to have tougher qua l i t ies than tha t of up land
grow th
Kawelo'
s bi rthp lace was Hanam aulu, Ka ua i'
A p erson ificat ion of bright and forked l ightn ing accom p an ied w i th sound.
A m ounta in of Kaua i .M oe wa s l ikely the hera ld whose p rom ulgat ions for the ga ther ing of bi rd - feathers ta x hea ted the m ounta in
p aths in his travel s , i .e. , he was loud and ins i s tent in his ca l l s There were set sea sons for thi s rega l requ i rem ent.
20The uncooked food of m ounta in travelers or laborers wa s banana s and sugar- cane .
’Wahiawa , an ex tens i ve land on Kaua i adj o in ing Ko loa , to the wes t.
l—lanap ep e , a wel l - watered va l ley of Kaua i , hence an ex tens i ve ta ro sect ion of old t im e.
E koo lau, kapu hia o Kauahoa ,
A ka k ihi o Kalalea hele m a i ,
Hele m ai Ka ipuhaa a m e Kap ahi ,O Uhao iole, o Kauhao , o Kaw i , o Keahua
O Kamoo loa , 0 ke kau la ka i ka lim alim a
O ka hau o Pelehuna ka lakou,
Kono aku na puu, kahea m akan i ,
Ka ilihau pa ka i o A l io .
Ua ha la m ua Hanaenaulu.
Ka a ina o Kawelo i hanau a i
P i ikua a pau ka alehu m aka ino ,
Kahulaia lam a lam a uku.
Hula ia o A aanuikaniaweke .
Ku ka ea 0 n-
a kanaka ,Kauluawela uka o K ilohana
We la na m auna i o Moe,
I ke ahi a kuahaua .
A ka hu lu kupu a ka lan iUa pua l i ka m a lo, he k ihe i ke kap a ,
He a i m aka ke 0,
M ikia m a i na aloaloa kanaka .
Kanahele kanaka o Ko loa ,
Pap an i ku i na ku la o Kawa ihaka ,
Ho i ka wa i i uka o Wahiawa .
He hua m a i uka o M anuahi ,
N o M anuahi ka iho - ka he Kou la .
N ou iho ina ka lo o Hanapepe,
1 5
30 .
A Nam e for
W . P. Leleiohoku .
Thi s is a nam e for HokuSa id the v i s itor,The young sta lwart o f Pek ingHe i s the forem ost one
O f the know ledge clas s ;He sought w i sdomA re you em erging hereTo p reserve m y ra re one ?
A nd Hoku is his nam e
Thi s is a song for Hoku ,
Ka ililauokekoa it was asked '
Where are you go ing ?E namored of the b ird - catcher
The b ird spoke up ,say ing
He has gone w i th Makawe l i
Thi s is a nam e for Hoku,
La ieikawai it was that s a id '
A feather cape i s m ine ,
She had been quietUp above at Paliuli . 2 0
Thi s i s a song for HokuHo
‘
poe it wa s that spoke,
The wom an tw i st ing wonderfu l ly ;Here com es Pe le a l so ,
The w i zard of K i laueaWho w i l l sweep off the trem b l ing earth
Thi s is a song for Hoku,
A nd it Wa s Laka who askedFor a wreath gar land ,
S tringing sufficient for the head ,
Decorat ing your neck .The wom an who watched flowersUp abo ve the hi l l .
(484)
He Inoa no
W . P. Leleiohoku .
Hoku,
He inoa ke ia la no HokuLa ieikawa i ka i olelo m a i
I kap a hulum anu ko’
u
Nana e hoola i aku
Ka uka o Paliuli .
1 0
I S
He inoa no ke ia la no
E m aka ika i olelo m a i ,
Ka ui o Pek ina .
Ka he lu ekab i iaO ka papa naauao ;
Nana e no iau aku
Puku m a i a i oe ianei
E ola no kuu iwa ?
A o Hoku no he inoa
He inoa no keia la no HokuO Kaililauokekoa ka i olelo m ai ,
E naue ana m ahea ?
A ka pun i o ke kia m anu
N a ka m anu i olelo m a i :
Ua l i lo m e Makawe l i .
He inoa ke ia la no Hoku,
Hopoe ka i olelo m a i
Ka wahine am i kupanaha
E ia m ai no Pele,Ke kupua o K i lauea,Nana e pulum i aku naueue
ka honna .
He inoa no keia la no Hoku,
A o Laka ka i olelo m a i
I p ap ahi lei ko’
u
Kui a lawa ke poo ,
Ohuohu ko a i ,
Ka wahine k ia i puaO uka o ke kualono
Song to K auikeaouli . M ele no K auikeaouli
Kup ahip ahoa1 is the chief, the k ing,
The k ing o f hea ven ly br ightnes s ,Tha t hea ven ly flam e sh ines increas ingly ;A chief of the p roject ing s tone- cl i ff .
5 Lonokaeho had severa l stone foreheads , 2Lono’
s3 forehead was anno inted w i thcoconut j u ice,"
[He was ] recogn i zed by the b lack p ig'5
o f Ix ane ;
The sacred b lack p ig and awa“ of LonoO - Lono !Here is your chief eye, your lea f, your bud , 1 0 . E ia ko m aka lan i , ko lau, ko m uo ,
Your light , your chi ld , your sacred chief, K0 ao,ko l i ko ,
ko’l i i kapu.
O Kaha ip iilani ! E Kaha ip iilani .
Yours on the back 7 others w i l l car-e for K0 m a ke kua ,na ha i e m a lam a ,
Take care of the leaf , the flower (childo) Ma lam a ia ka lau ,ka pua o Keaka
of Keaka ;The rest les s chi ld of Ka ikilani S 1 5 Ka pua o lo lo ,
hem ahem a o Kaikilani ,
weaknes s h Nona ia lau o lo loWhose rest less Chi ld he W EIS N o Kanaloa no ka i l io hu lu p anoKanaloa
’
s9was the da rk co lor-cd dog, I poni ka ni a-lea i noho ka e lee le
His eyes were b lackened that I loko 0 ka onohi .
It penetrated the eye- ba l l ;
The forehead was m arked w i th var iegated 2 0 Ke kakau kiokii on io i ka laestripes , 1 0 He k iok i kapu ,
Ind icat ing high kapu ; O ke kikakapu 0 kn ia kapuhili
The kikakapu was subs tituted for A u wahiawahi ia lan ikapuhili
The t im e that chief ended .
1Kup ahip ahoa , im p lying efficiency, m ay be taken as a com p l im entary ep ithet to the subj ect of thi s eu logy .
2Thi s celebr ity was cred i ted w ith seven foreheads which he used as weapons , for attack or defens e, t i l l overcom e
by Kaulu and s la in , at Olom ana ,Koolau. See Mem oi rs V ol. IV , p p . 530
—53 2 .
3Nam e shortened from Lonokaeho .
‘A nnointed w ith the m i lk of coconut , by way of consecra t ion .
5R ecogn it ion by the black p ig, as shown in Mem oi rs V ol. IV , on p age 1 88, in the recogn it ion of Um i , by the
chief- searching p ig of the p riest Kaoleioku.
L ines 6 to 1 1 inclus i ve , are a lm os t ident ica l w i th l ines of chant in honor of P i ikea , V ol. IV of M em oi rs , p age2 38, whi le those fol low ing, up to l ine 2 0, have the i r dup l ica te on page 2 40.
e
Sacrificial off er ings , the unblem i shed b lack p ig and s acred root of awa of Lono .
’Ko (keik i , chi ld im p l ied ) m a ke kua , yours at ( or on ) the back , refers to the m ethod of carrying a fos ter or
adop ted chi ld in contra d i s t inct ion of one’
s own ch i ld , wh ich wou ld be m a ke alo , in front , usua l ly referred to as
hiialo8Ka ikilan i , w i fe of Lono
‘
and p aram our of Kanaloakuaana .
9A n ep ithet of Kanaloakuaana . When thi s celebrity was vanqu ished by Kam alalawalu a t the ba tt le of Kaunooa
his eyes were gouged out , the sockets p ierced by da rts , a fter which he was ki l led. S ee Mem oi rs V ol. IV, p . 342 .
’°Tatued m arks on the forehead,or tem p les , ind icated gr ief for a beloved a l i i . Mem o i rs V ol. IV , p . 1 3 2 .
b Kikakapu and kapuhili a re nam es of two kinds of fi sh held to be sacred,m ore esp ecia l ly the form er, hence its
su s t i tut ion .
O ke Kupahip ahoa ka lan i , ke ’
li i
O ke’
li i aoa lan i , ao aa ,
He a ia m au lan i kum akom ako ,
He lan i no ka huku m aka p alipohakuHe m au lan i pohaku na Lonokaeho ,
N o Lono ka lae i pon ia i ka wa i niu ,
I hana i ka puaa hiwa a Kane,
I l<a p uaa hiwa , puawa hiwa a LonoE Lono e
The stand ing cora l of the sha l low sea ,
the chief,O verturn ing wa ves o f the da rk deep sea ,
D i v ing its crest there as a porpo i seA ccord ing to the i r kapuD im in i shing num erous noises of the chief
Kahiki scatter ing t im berE xceed ingly long is the chiefKaum akam ano , a shark , a shark for chiefsIn one s eason the kapu pas sed ;
M ay be Kekelaokalani wa s kapu a l so .
The po i son p lant it .was , ye l low ing the sea
S tup ifying the fi sh,deadened by the
into x icat ing p lant ;Flutter ing on the surfa ce o f the sea ,
A m ov ing sea ; a cross , cha s ing sea .
Kahiwalele'
kap ued the ch ief Keelikolan i ;Kauiki stands bare in the w ind ,
Trem b l ing by the sea of Ka ihalulu ,
Great ly increased by the w ind ,
Wa it ing for the pa iolopawa ra inOn the s tricken back o f the KoholaleleThe dark shadow of N alualele leap s
seaward ,
R educing gradua l ly t he lauawa [w ind ]Hana was wa ter- whi tened a s the fern
changed
The m a los o f Kam a in Kualihau
Perhap s so , w i thout fa l sehood , be p atient 2 5
t i l l m ore fo l lows .
E xcep ting A uhi , Kahikinui escaped ,
Taken by the force of the nau lu [w ind ]Grown are the flowers scattered by the
w ind ;
Des troyed are the shoots o f the aa l i i ,Scorched by the sun . 30 .
Luala ilua o f the p la in ,
Wa iahualele fluttering, the fi re of kulaattracts - the eye ,
S udden ly br ightened up above Koanaulu !Yes
, p erhap s , w i thout fa l sehood to be
set as ide .
K eelikolan i .
N A PIPI .
Kapukoaku, ka i koho la ka lani ,Ka i luu o ke kai uli hohonu,
E kihe a i ka ihu,m e he na ia la ,
E no a i i ke kapu o lakou,
A e paha aohe wahahee, aho o koe aku e !
Koe A uhi , p ake le aku'
o Kahikinui ,
Li lo aku la i na l im a 0 ka naulu,
U!lu ae la Kalupua e ka m akan i ,Lom i a iho la na _m aka o ke aa l i i ,
E naena we la i ka la
O Luala ilua i ke ku la la ,
Welo Waiahualele, lele ke ahi o ku lam aa lo i ka m aka ;
We l i oaka , a i uka o Koanaulu e !
A e p aha , aohe wahahee e hookoe aku e !
Kanahae m akawalu nono o ke’
li i
Kahiki wabie aloaloa ,
Loaloanui ia ka lan iKaum akam ano , he m ano
,he naha na
Hookahi lau konahala ke kapu ;Kapu hoi p aha Kekelaokalani ;
Ka auhuhu hoi ia e lena a i ke ka i ,
E onion i a i ka ia , m ake i '
ka ho la ;E kap alili a i i ka ili o ke ka i ,He ka i hoonee ; he ka i oki apu,
Kahiwalele kapu ka lan i , o Keelikolani
Ku Kan i k i p a kohana i ka m akan i ,Hoohalulu i ke ka i o Ka ihalulu
Ke oi a lau i ka m akan i ,E ka l i ana i ka na Pa iolopawa ,
I ka hi l i kua ia e ke Koholalele,
Lele ka hau l i o N alualele i kai
Ke koni i kom i ’a iho la e ka lau awa ,
Wai kea hana ua hul i ka am au ,
O na m a lo o Kam a i Kualihau e !
Fornander Collection of Hawa i ian Folk—lore.
The large h i l lock of Iw ikauikaua .
The cora l in m idst of the dep th ;The eyes were fr ightened to beho ld ;Becom ing d i z zy , d im s ighted wa s the v i s ion ,
The chief 's kap a she l f , o f his food p laceThe order o f the chiefs conform ed w ith
the rank o f high chiefs ,S tand ing thick ly together , as she l l - fi sh,
in a sacred p laceIt was p ros trat ion kapuThey were not unk ind , they were
fearles s chiefs ;N ot coward ly, not decorated , 30
N ot crooked , they were unfa l teringDur ing the day,
Keakam ahana ,v igi lant
and fresh
V igorious and increas ing,
R esem b led the Iliee .
The chief Kup uapa ikalan inui[W
'
a s ] the ancestor.
Keolewa s tood , kiliopu wa s the w indR ip p l ing the flow ing water
R educed and cut off [by ] Kam aluakele ,
The p lea sant path w i th three hi l l s .
Koo lau wa s robbed and turned to the
cl i ff s ,Trans form ing upon Kam ahualele .
Qu ick ly ari ses m alam alam a iki , a w indKalawakua s tands here :
A t Kalalau the m ended bones were aga in 45
broken.
M ay be so . w i thout fa l sehood to be set
as ide .
E xcep t Puna , broken by the w ind ,
F i l led , sat i sfied by the com fort O f M aka iki
Up abo ve Koholalele ; there was
s laughteringIn all the lands a t M a ilehuna . 50 .
Tw i s ted about [is ] the ka luka lu ( gra s s )
of Kapaa
S p read ing o ve r the breadth of Ka ip uhaa
The dep th, the w idth of Kewa .
%roken up by the kiuu'a ilehua w ind
C leared a t the Koo lau p la in O f the thatch, 55
Perhap s so . w i thout dece i t of futurerevea l ing.
Fad ing, shadowy is Kaluwai
Pres sed by the founta in of the chief Kuna ,
Touched and held w i th love wa ter ,
t e wiwo, aohe lu lo ,
t e nap a ,he m a ole
I ka la , Keakam ahana , he kuoo ,he nono ,
He nono,he aai ,
He kohu m e he Iliee la ,
I Kalalau,ha i iho la ka iwi 0 ka
iw ikui e !
A e p aha , aohe wahahee a hookoe aku e !
Koe aku la Puna hakina i ka m akani ;P iha m aona i ka hoolu a M aka iki ,
Luku'
a iho la ka uka o Koholalele
I ka aku la ap au m a M a ilehuna ,
Wi l i ’a ’.ku la ke ka luka lu o Kapaa
VV a iho’
a aku ke akea o Ka ipuhaa ,
Ka hohonu , ka laula O Kewa ,
VVahi m a i ka m akan i kiuwailehua ,
Mo la le i ke Koo lau ke kula , o ke ako e !
A e paha , aohe wahahee e hookoe aku e l
A keakea , alaala i ana Kaluwai
Kaom i i ka m ano 0 ka lan i Kuna ,
Ua hoopa ,ap aa m e wai a loha ,
Ke ahua nui o Iw ikauikaua ,
Ke pukoa i waena 0 ka hohonu,
E m akau ai ka m aka ke nana aku ,
E poniu a i , O hewahewa ka ike,
Ke Olowa lu a l i i , 0 ka lan i hoohialaa iKe ku a na
’l i i , kulike ka noho a na
’
li i nui
Kuku m e he nahawele la i kahi kapu,
Kapu no he m oe .
t e akahaka i O laua , he m au a l i iw iwo ole
Ka lan i Kupuap a ikalaninui ,
Kupuna la .
Ku Keolewa kiliopu i ka m akan i ,Hoohualei ana i ka wai olohia ,Un ihi m a i la , Oki Kam aluakele,
Ke ala oli m e ka puukolu,
Hao ke Koo lau, hul i , a no i na pali ,Hooha ili ana m aluna o Kam ahualele,
Hikilele m alam alam a i k i , he m akan i ,Ke nu nei Kalawakua
Legend of K a-na and M oi . 489S im p ly rest ing at Koam ano .
There was no flow ing at Kalauae,
It was the breath ar i s ing at Kolokini,
Fa l l ing over at the cl i ff o f MakanaA re the r i vulets of Kapona ,
The co l lar bone of M akua iki .
Perhap s so , w i thout fa l sehood to be set
as ide
Legend of Kana and M oi Kaao no K ana‘
am e M oi
Mo i wa s the p r iest of Kapeepee,Here is the fau lt of thi s chief,He took the w i fe of Hoakalanileo ,
The father of Kana .
Then M oi s lep t in sp irit ;He saw N iheu com ing towards him
Wi th a wooden p i ke,A nd brand i shing his m ant le , but did not
turn away .
Kana thereupon ca l led to him from hea ven ,
B idd ing him turn thitherThereafter that m an thrust his hands
A nd turned hi s m ant le the other s ide out ,
Wherefore M oi dreaded th i s m an
Lest he shou ld push the m ounta in downThen Moi awoke w ith a shi verA nd sa id unto the chief, chant ing forthHeedest thou the p red ict ion ?
’
Kana , a very ta l l m an , a fighter, a m an of sel f elongat ing power.
M oi , a fam ous p riest of Moloka i , l i v ing at Koolau .
3Kapeepee —gi ven a l so a s Kap ep ee— a warr ior ch ief to whom M oi was chief p riest ,
‘Hoakalanileo, father of Kana and Niheu.
I’Slep t in sp ir it , i . e. , dream ed
'
a dream .
“Niheu , a brother Of Kana ; his war club wa s fa thom s long, flat at the p ointKuehu to rus t le or shake his m ant le ; not turn ing it.8I ka lan i ; Kana wa s so high that he was sup p osed to be in heaven.
”Oia , l ike kena ; com m and or d irect.
1 0Hu l i aku la ; turned his robe the other s ide -Out ( in a dream all thi s t im e)We l iweli , to be posses sed w i th fear : M oi dreaded the m an of his v i s ionHi l ia m a i ; to throw or push down a s a post standing up right , so Niheu pushed off M oi on the p la in ca l led
and left the m ounta in.
l"A la ila ala ; then, or at which, he awoke , his dream was done.
Addres ses the chief in a chant ( paha ) .
1 5VValana , l ike wanana ; p rophecy or p rophet ic warn ing.
60 .
65 .
Ili wa le iho la no i Koam ano ,
t e nae pua i O Ka lanac,O ka hanu ia e m apu la i Kolokini ,Hiolo iho la m a ka p a l i o Makana ,Kau na p enikala wai o Kapona ,
Ka ia iw i lei O M akua iki e !
A e p aha , aohe wahahee e hookoe aku e !
O M o i ,2O ia ke kahuna a Kapeepee,
3
E ia ka hewa o keia ’l i i ,O ka lawe ana i ka wahine a Hoakalanileo ,
4
A ka m akuakane o Kana .
A lafla m oe iho la 0 Mo i i ka uhane,5
A ike aku la ia N iheu6 e hele m a i ana
M e ka laau p a lau .
A kuehu7 m a i la i ka ahu,ao le i hu l i .A la ila kahea m a i la 0 Kana i ka lan i ,
8
O ia 9 hoi e hu l ia ’
ku hoi e,
A la ila 0 m a i la ka l im a o ua kanaka la ,A hu l i aku 1 0 la i ka ahu,
A la ila we l iwe l i 1 1 iho la 0 Moi i ke iakanaka ,
I ka hi l ia 1 2 m a i 0 ka m auna e ke ia kanakaA la ila ala 1 3 ae la 0 M o i m e ka haalulu
A lalla Olelo aku la i ke ’
li i , p aha“
aku la .
Moe ana i Ola honna ka wa lana ,
49 0 Forwander Collect ion of Hart-'a i ian Folk- lore
is the chief dea f a t the hiddenlanguage ,
In the dream o f m e , the p riest , in the
day t im e ?
The land flees , the fram es are thrown intoconfus ion .
Y ie ld m y younger brother, for the drum s
s tand in l ine ,
The fences are be ing over leaped ,the unus
a re be ing gi ven to destruct ionThe m o i i s be ing l i fted to the a ltar whereon
is the banana of Pa l i la .
The sun ha s ri sen above the m ounta in ;It rose , w ith eyes l i ke the m oon in 5
br ightnes s .
In his v iew he fled ,
A s i f the eyes be longed to the a loa .
The earth was l ightened [by his eyes ] ,The fow l s quarreled in the n ight .
The great m ov ing body that conqueredthrough reinforcem ent .
It’
s being so the land was heated .
The coconut grove is by the sea ;
The ka lo p atch is in the up land ;The fi sh—pond of Mo loka i is in frontThe coconut of M auluku,
of M auluko
O f Ka luaaha , of Kaluakanaka , of
Kaluakahiko ,
O f M apulehu, o f Mapuna , of Pukoo ,of
Pukoo iki , of Pukoonui ,
The four Pukoos are all enum erated
R ushed , rushed i s the current by Hoakalanileo .
N ihoa is a land whereto the so ld ierreturned ,
30 .
Owa i ke ’l i i kul i i ka’
olelo huna ? 1 6
I ka m oe a’
u a ke kahuna m a ke ao
Hi k i a m ahina na m akaI na m aka no la , hee ;
2 5
M e he m aka no ka a loa ’
la ,
Ua m a lam a ka bonua ,
Ua hakau2 6 ka m oa i ka po .
Ka Ohua Ka ialana” 0 ka lanakila e p a nei ,
VV a iakua 2 8 a wela ka a ina .
Ka u lunin a ia i ka i
Ka lo i ka lo a ia i uka ,
Ka loko i ’a o Mo loka i m a ke alo ,
Olelo huna , words of hidden m ean ing, som et im es ca l led Olelo nana , _allegorica 1 ; what chief would be deaf
'
Koeleele. to be or be thrown confused ; p ut in d i sorder.
Haka ipu, the fram e where ca laba shes w ere susp ended as off erings to the gods .
E laa , to as sent to what one has den ied or desp i sed before ; kuu p oki i , an endearing term , i . e. , to Kap eepee.
20N a p ahu , the drum s of the tem p le, sacred .
'
N aunu , the he iau ( tem p le) wa s ca l led unu, here it ap p l ies to anything outs ide of the he iau2Ka ina , l ike ka ika i , to l i ft up .
2"Ka m oi , the chief idol in the row of im ages before the a l tar.
Pa l i la , a fam ous fleet - footed banana eater.
I na m aka hee ; the com m ander of Kap eepee fled because he wa s looked a t w ith such eyes .
"Ua hakau. l ike hakaka , to fight ; the fow l s fought in the n ight m ade l ight by Kana ’s eyes .
Ka ialana , a la rge m ov ing body, they conquered (lanak ila ) because they were p a (as s i s ted ) on one s ide2"Wa iakua
, the fact of being so great a m u lt itude , they hea ted the earth.
Ka ulu n iu , etc. , the coconut grove m oved seaward on account of the eyes of Kana , and the taro beds fledKup eke , thrown together in confus ion .
3 ‘N ihoa wa s a land on M o loka i to which the so ld iers returned.
2 0 Hee ka a ina koeleele” ka haka ipu.
1 8
E laa 1 9 la e kuu pok i i ke kula ina nei na
p ahu,
2 0
Ke aea nei na p a ke puhia nei na unu,2 1
Ke ka ina 2 2 la ka moi 2 3 ka haka le le m a iaa Pa l i la ,
2 4
Ua h i k i ka la i ka m auna ,
Ka niu o M auluku, o M auluko ,
O Kaluaaha , O Kaluakanaka , O Ka luakahiko ,
O M apulehu, o Mapuna , O Pukoo , O
Pukooiki, O Pukoonui ,
Pau na Pukoo eha .
O kupeke3 ° kapekepeke ke au ia
Hoakalanileo .
He a ina ka e hoi koa i N ihoa
Prayer of M alaehaakoa Pule 0 M alaehaakoa
In the Legend of Hi iaka ikapoliopele M a i ke Kaao o Hi iaka ikapoliop ele
O f Pe le, her warfare in Kahiki ,
That was fought w i th Punaa ikoae,
Pe le fled hi ther to Hawa i i ,F led as her eyeba l l
5 A s the l ightn ing’
s flash,
Lighting a s does the m oon ,
[Let ] awe pos ses s m e
For Pe le the ocean s leep s , He ka i m oe nei no Pe le,
For the god a sea hastens toward the N o ke akua ,he kai hoolale i na m oku,i s lands ,
It break s a far at Hanakahi 1 0 Ha i aku ka i Hanakahi ,3
Upon the sands of Wa iolam a, I ke one 0 Waiolam a iluna
,
A nd guards the hous e of your god . A koa ka ha le 0 ko akua,
The a x e is be ing borne to fe l l the tree Ke am o ala ke koi , ke kua la iuka ,above, Hak i nuanua m a i ka na lu m a i Kab i k i ,
Hea v i ly breaks the surf from Kahiki,
Crest ing onward in front of K i lauea ,
The sea turned at the front of Pap alauahi
M an ca l led that dayTo Puaakanu
’
s lehua—str inging wom en
A bove at Q laa ,m y lehua - land ,
In the front o f Hee ia, Kukuena wom en
The com pan ions entered the entanglem ent
In the thickets o f Puna , irregu lar ly, anddwe lt .
Here we are thy m any adherents[Le
'
t ] awe pos ses s m e
2 5 A sp ray ing sea has Kohalaloa , 2 5 He ka i ehu 1 1 ko Kohalaloa ,
1
Som e vers ions of thi s s tory nam e N am akaokaha i a s the one who drove Pele hi ther to Hawa i i,an account of
which w i l l be found in the legend Of A ukelenui a iku. ( See Mem o irs V ol. IV, p ,
2Th€ exp res s ion elieli at the close Q f certa in p rayers ha s occa s ioned m uch thought and inqui ry by students .Taking it a s intenswe of the root word eli
,.
to dlg. we get the im p res s ion of frequent , ea rnest , or v igorous effort, m en
tal or p hys ica l . It takes a range.
Of defin i ti on s accord ing.
to the character of the p et i t ion ,which all agree includes the
ani am a or am en . One veteran s a id i t'
wa s us ed on ly i n s incere p rayers to Which am am a on ly belonged . Another heldthat it exp res sed fervency in the p et i t i oner . That i t evm ces a fee l ing of awe, as used here , is recogn i zed in theaccom p anying lean m at
,O’
rshadow , or p os s es s m e. It a l so m eans ent i re ly, p rofound ly.
“Hanakahi , a nam e ap p l ied to.
Hilo , a s a l so Wa iolam a , its sand beach, m ake thi s the loca t ion of Pele’s arri va l ,whereas trad i t ion and geography pom t to Kaua i a s the p lace of her fi rs t land ing.
‘Pele’s act i v it ies at K i lauea began a s a crest ing surf from Kahik i ( abroad ) , which turned in front of Pap alauahi
L itera l ly, lea f strata [of] fi re ; a flow of m ol ten lava .
aPuaakanu wom en s tringing lehua blos som s
,a s im i l e freely ap p l ied to the Puna d i strict
1Kuu m oku lehua , m y lehua forested land , above Olaa8Kukuena wahine , the fiery sweep of wom en , to wh ich Pele’
s act i v i t ies a re l ikened.
"Lauw ili , l i tera l ly, lea f—tw i s t ing ; the com pan ions , na hoali i , entered the entangl ing thicket , the nahale“’O f Puna .
The scene changes to the sea—coast , rep resented a s control led and d irected by Pele even to the shore ofof the chiefes s .
(49 2 )
O kaua a Pe le i haka i Kahiki,
I hakaka a i m e Punaa ikoae,
1
M ahuka m a i Pe le i Hawa i i
M ahuka Pe le i ona onohi,
I na lapa uwila,
E lap a i m ahina— laE l iel i 2 kau m a i .
Popo i aku i ke alo o K i lauea ,
“t
Ke ka i hu l i i ke alo o Pap alauahi ,5
Kanaka hea i ka la ,
Ko PuaakanuG wahine kui lehua ,Ka uka i Q laa
,kuu m oku lehua ,
7
I ke alo o Heeia , O Kukuena wah ine8Kom o i ka lauw ili 9 na hoalii ,I ka nahele 1 0 o Puna ae ae a noho ,
E ia m akou ko lau kaula la ,
E l ie l i kau m ai .
P rayer of M alaehaakoa . 49 3
Sea roughed by the cl i ff above.
A sea cl iff - watcher is Kakup ehau .
Sea invad ing your p andanus grovesIt crests onward toward Maui ,The sea o f the chiefes sO f the lehua—s tringing party o f Pele ,
O f my god indeed .
[Let ] awe pos ses s m e .
A nswer , O m ounta in,in the cl i ff m i st ; E o , e m auna i ka ohu ka p a l i ,
Turn the vo ice o f the m oan ing ohia , 3 5 Kaha ka leo 0 ka ohia uwe,
I see in the fi re—consum ing rocks Ike au i ke ahi a i ala ,
The aged dam e‘
s leep ing quiet ly Ka luahineM moe nana ,
O n hot la va bed,l iqu id stone, A Pap aenaena
1 5 wa i hau,
Ti l l, canoe—shaped ,
the covering there A waa ka uhi , ila ila pee m ua ,
hid first,Dep res sed in center , e l se flat in the rear
, 40 . Pepep e waena , O pepe ka m u im u i ,S pout ing wa s its source
,Kam akahakaikea ,
O k ihele ia ulu, Kam akahaka ikea ,
M i sch ievous N iheu, [the ] cutt ing m an . O N iheu- kalohe, kanaka kaha la ,
1 6
[Let ] awe po s ses s m e . E l ie l i kau m a i
On fam ed Mo loka i of H ina,
Is Kaunuohua, a cl i ff ,
When Hapuu wa‘
s l ightedH
’
apuu the sm a l l godPele cam e forth
,the great god
Wi th Haum ea and Hi iaka ,
\/Vi th Kukuena and Okaoka .
\Vhen the sm a l l fi re l ights , it burns[A s ] an eye
—ba l l of Pe le .
The fla sh—l ight of the hea vens is it[Let ] awe pos ses s m e.
A t Kaulahea , Lana i ,A t Mauna - lei , tw ine the wreath ,
Pe le is wreathed w ith the ie ie ,
Hi iaka shines [her ] head,Haum ea ano ints [her ] bodyPe le enjoys her fi sh,
The sm a l l turt le o f Polihua ,
"m
Sm a l l turt le, short necked ,
Wahine a l i i , the lehua—stringing p arty.
Pa rty of Pele ; ka i , for buaka i , a la rge travel ing com p any.
Luahine , Pele is Often referred to as an old wom an .
Pap aenaena ,a p lace in the v icin i ty of K i lauea ; wai , anything in a l i qu id s tate ; hau , soft porous s tone
This refers to N iheu’
s cutt ing Kana’
s legs , swol len w ith fatnes s , whi le he him sel f suffered hunger
A p roverbia l saying,from the trad it ion that M oloka i i s the Off sp ring Of Hina
Moloka i hi l l , Hapuu,rep resented as a sm a l l god .
Pele cam e forth a great god ,w ith Haum ea (her m o ther) and Hi iaka a s i s ter
, as“
a l so two others°Ka oaka 0 ka lan i , l itera l ly, the fla sh- l ight of heaven.
’Nana i for Lana i . Kaulahea an early k ing Of that i s land ; a l s o a noted p rophet"Polihua , noted for sea - turt le , a favori te of Pele .
Ka i ap aap aa ko ka p a l i i uka ,
He kai k ia i p a l i ko Kakupehau,
Ka i p 1 1 ha la ko a ina,
Ke popo i aku la i ka i o Mau i ,Ke ka i a ka wahine1 2 a l i i ,O ke ka i kui 1 3 lehua a Pe le,A ko
’
u akua la— e,
E l ie l i kau m a i .
A Mo loka i nui a H ina ,
A Kaunuohua he p a l i ,A kuku i o Hapuu,
Hap uu1 8 ke akua li ili i ,
Puka m a i Pe le1 9 ke akua nui,
M e Haum ea m e Hi i aka,
M e Kukuena m e O kaoka ,
O ke a ke ahi i k i e— a
He onohi no Pe le ,
Ka oaka 0 ka lan i 2 0 la— e
E l ie l i kau m a i .
A N ana i 2 1 Kaulahea ,
A Mauna - lei , kui ka lei ,
Lei Pe le i ka ieie la ,
Wa i hinu poo o Hi iaka ,
Holapu ili o Haum ea ,
Ua ono Pele i kana ia ,
O ka honu i k i O Polihua ,
Honu i k i a i nounou ,
49 4 Fornander Collect ion of Hawa i ian. Folk- lore.
[O f] crab - l i ke back , o f the sea . Kua p apa i 0 ka m oana ,
The large p attern - backed torto i se Ka ea nui kua wawaka ,
65 . R esem b l ing the food for Pe le 65 . Hoolike i ka a i na Pe le,If gl i sten ing and reflect ing in the sun Ina oaoaka oaka i ka lan i la[Let ] awe pos ses s m e E l ie l i kau m a i .
A t Keolewa o ver Kaua i,
A t the flowers float ing be low Wa i lua,
Pele looks from there :
Oahu is seen set as ide,Longing for the water m i rage of the landMok ihana [fragrance ] arose,The enjoym ent of Hi iaka .
Pele d i sputed there,There was no guard ian to p rotect .
Pe le stam ped w i th her feet the long waves ;A n eye
- ba l l for Pe le [wa s ] the fla sh—l ightof the hea vens .
[Let ] awe po s ses s m e .
Pele cam e forth from the east ,
The canoe landed at Mookini
[The] batt le ceased at Kum alae
Pe le peop le set up an im age ,
The im age of Pe le fo l k rem a ined forthe off sp r ing of Ko i .
Pe le fo l k offered sacr ifices there ;Pele led them in p roces s ionA t the cape of Leleiwi
[They ] inha led the fragrance o f the
pandanus ;
O f the lehua of Mokaulele,
That was what Pele was wreathing. 9 0 O ia ka Pe le a kui la ,
Puuloa wa s a v i l lage ; He kunana 3 3 ha le Puu loa ,
Pap alauahi a s leep ing house He ha le m oe o Papalauahi ,
A shed for K i lauea . He ha lau no K i lauea ,
Pe le cam e forth from Kahiki Hau le m a i Pe le m a i Kahiki m a i ,
[Wi th] the thunder, the earthquake, the 9 5 . 0 ka hekili , o ke O la i , 0 ka na loku,
b i tter ra inKaua i becom es Pe le’s scene Of act ion . L i u doubt less refers to the m i rage of Mana .
The fragrance of the m okihana (P elea anisa ta ) , for which Kaua i is fam ous , a rose .
2“Ulu,influence or p rotect ion ; there was no guard ian or keep er to render such a id.
"Pele s tam p ed in her wrath, p roducing the long waves , wh i le her eye- ba l ls flashed heaven ly l ight.Pele’s canoe here lands from the ea s t on M olok ini
, a sm a l l i s let between Mau i and Kahoo laweA t Kum alae Pele released the idol s . Trad it ion ha s it tha t im age worship in the i s lands originated
advent , though Pele wa s never rep resented by one.
Koi , not recogn i zed by thi s nam e, whose p rogeny shou ld be so honored.
Kanaenae , s acr ificia l off ering. Pele and her p eop le sacrificed there ( at Kum alae)Leleiw i po int , nea r Hi lo.
M okaulele , a land in Hi lo, whose lehua b lossom s attracted Pele’s w reathing p rocl i v i t iesKunana ha le for kulana ha le, kau unders tood , a v i l lage.
Pap alauahi ( see note the ha lau or shed s tructure of K i lauea , l ikely the lava s trata of the p it .
A Kaua i , a Keolewa iluna ,
A ka pua lana i kai o Wa i lua ,Nana m a i Pe le ilaila
,
E wa iho aku ana Oahu,
A loha i ka wa i liu2 3 0 ka a ina ,
E ala m a i ana m ok ihana“Wa i auau O Hi iaka ,
Hoop aapaa Pe le ila ila ,
t e kahu e ulu2 5 a i,
Keehi aku Pe le2 6 i ke ale kua lo loa ,He onohi no Pele, Kaoakoakalani la
,
E l ie l i kau m a i
Ho lo m a i Pe le m a i Kahikina ,
A kau ka waa 2 7 i M ookini ,
Noho kaua i Kum alae,
Hooku Pele2 8 m a i ke k i i ,Noho i ke k i i a Pe le m a ,
na
pua o Koi,
2 9
Kanaenae3 0 Pe le m a ila ila ,
Kai a buaka i m a i Pele,A ka lae i Leleiw iHon i i ke ala 0 ka ha la ,
O ka lehua o Mokaulele ,
49 6
m akawalu (eight—eyed ) , s ign i fying all—s eeing,w i se , efli cient .
Fo-m ander Collecti on of Ha z eia fi ian Foils - lore.
Pe le for the firs t t im e drew near ;
Pe le for the first t im e wa s w i thout pau toclothe your com p an ion ,
To shake the stones and o verflow the
m ounta in w i th la va .
\/Vhere la va flowed,there dwe l t
Kalaukaula , at the househo ld of the de i t iesKaneulaapele and Kuihim alana iakea
, 1 35R oya l com pan ions o f Pe le , res ident tree
eaters ,
The wom en o f wonderfu l p rayer of eightfo ld power .
[Let ] awe pos ses s m e .
S tam p , s tam p out the peop le’s fi reBe low K i lauea
, and a s its reward
A ri se the shout ings , the confused no i seof the gods
On the cl i ff o f Mau l i ,The source of tears of thi s p laceO f m en who , owl l ike, seek waterG ird thou thy weapon w i th thy
countrym en .
I se i ze m y club and s tri ke at the god
Pele s tands ra in ing, Pe le’
s heap s
A re p laced be low ; heap ed [was ] the deadA t reddening be low thou doth flow .
A la s ! ’
tis flow ing,it runs canoe- l i ke ;
The m ounta in rocks , Hi iaka ikapoliop ele issa fe,
F lee away ! flee above to the l ight ![The ] crab cl im bs up Kauiki ,[It ] returns d i s tres sed a t m an
’
s shadow .
Crabs are s truck w i th the st ickTaken and thrown in the bag,
The soft crab catch-es the flap of the m a lo ;The soft crab s tays w i thin bounda ries ,E ntwined w i th the sea—m os s pods .
1 40
1 45
1 50
1 55
1 30 . A kahi Pe le la a neenee,
A kahi Pe le la a o i4 3 p au , i pau i ko hoa ,I oni i ke a , i p ahoehoe a i oe i ka
m auna,
At uhea , p ahoehoe la ,
noho iho la ,
Kalaukaula, e ka p au ha le o ke akua ,
E Kaneulaapele , o Kuihim alana iakea ,
He hoalii“5 na Pe le, he noho ana a i laau,
N a wahine pu le m ana nana i pap awalu ,
46
E l iel i kau m a i
Kiop e, kiope m a i ana ke ahi a kanakaI la lo o K i lauea , a i ku m anm ana ,
A i kua m a i ana ka p ihe a ke akua ,
I luna 0 ka p a l i o Maul i ,O ka hua wa im aka ia nei ,
O kanaka nana i hu l i pueo ka wai ,Pu oe i kau laau m e ko m akaa inana ,
Hop u an i ka ’
u laau hahan4g i ke akuaKu na ae Pe le, lapun na Pe le ,
Wa iho ana i la lo ,lapuu ka m oe
,
A ka ula i la lo la , p ahoehoe a i oe ,
A uwe !5 0 p ahoehoe la , c 11 0 10 e ka waa ,
E kaa ka m auna ,5 2
ola Hi iaka ikapoliop ele,
Ho i aku e,ho i aku iluna i ka m a lam a !
A am a p i i ae iluna i Kauiki ,
Iho m a i aam a i ke aka 0 kanaka
Hoo ili aam a ku i ka laau,
Lawea aam a haoua 1 ka eke ,
Kaohi p a iea i ka po la 0 ka m a lo ,
Ku ana p a iea i loko ka unuunu ,
Lei ana p a iea i ka hua l im u ka la ,
42N e
’
ene’
e, edging about , to draw nea r s low ly , to craw l on hands and knees .
A oi for aole ; no,hav ing not .
These three nam ed de it ies , com p an ions , hoali i of Pele.
Tree eaters , through overflow ing the forests w ith lava .
Pa pawalu, connected w i th p ule m ana . Wonderfu l , eff ect i ve p rayer, is thus shown of eight—fo ld power.
E ight seem s to be the Hawa i ian p erfect num ber.
L ike”Clifl‘ of Maul i , for Mau l i - 01a , the s i te of the p resent volcano house, sa id to be the mys t ica l abode of a sup ernat
ura l de i ty of s am e nam e of that region .
The m ean ing of this l ine is not that m en are owl hunters . but that l ike ow l s , w ide- eyed, they sea rch out the
wa ter - ho les . col lect ion p laces of the tea rs (dew ) of the loca l i ty.
Hahau, to s trike at the god , whereupon Pele revea l s her des troying power, as in l ines fol low ing.
60Auwe , exclam at ion of a larm at the flow of sm ooth lava .
Hele e l< a waa , a p roverbia l exp res s ion ind icat ing it s canoe—l ike sp eed.
"Kaa ka m auna , the m ounta in rocks or ro l l s away, yet Pele’s favor ite s i s ter Hi i aka is sa fe
1 60 .
P rayer of M alaehaakoa .
The soft crab is p laced upon the stone,
A s chewed ba it it leaves the bag.
O ther crabs , how m any awa drinkers ?Four
,
The torto i se, turt le . kukuwaa and
hinalea ,
A t the ginger of Kahihiwa i , lolipua ate,
Lolikoko ate,lolikae ate, le lea ate,
O f Leleam akua,father of Kahikona ,
A t his b i rth the red ra in poured ,
[A ] recogn i z ing s ign of the power
O f thy god w ithout,j ea lous .
[Let ] awe po s ses s m e.
The heavens and the ra in rejo ice,Gr ief rends the hea vens , darknes s covers
the earth,
A t the b irth of the p rince ly onesA t b i rth of a gir l the hea vens tra va i ledWhen a m a le chi ld cam e forth
The red ra in above ga thered together
Kuwalu was born and her lordKuihim alana iakea .
E a t O Pe le of thy land !Source of the ohias , the pandanus grove
be low Leleiwi ,
With Panaewa severed Kau is refuse,
Wi th Pe le a m ound, Pele flows freelyO ver thy land, bury ing the d i strict[Let ] awe flee on .
S tand ing in W'
a i lua is the lover’s ha la 1 85
post ,
The ca l l is heard , the loud no i seO f n ight gatherers s inging,
not ca l l ingfor help .
Deep sym p a thy ! thi s indeed is Ikuwa ,
The first ind ications ar i se,
The ev i l s of the w ind .
Provok ing,run away , m ake known
The s ign , O Hi iaka !
Whose is the sacr ifice ? For the fam i lyO f Haum ea is the offer ingKane s tood support ing the va l iant ,Done in his t im e
,for Pe le ;
1 60 .
1 70 .
Kau ana p a iea iluna i ka ala ,
Maunu p a iea haalele i ka eke
N eiau m oa la ehia inu awa ? eha ,
O ea , 0 honu , o kukuwaa,o hinalea ,
O ka apuhihi , o kahihiwa i , a i ae lolipua ,
A i ae lolikoko , a i ae lolikae , a i ae lol-ea ,
O Leleam akua ,m akua o Kahikona ,
Nana i hanau, kaha ka na koko,Ha ina ae ana ka m ana ,
O ko akua iwaho la , i l i l i ,E l iel i kau m a i .
Una l i l i ka lan i m e ka na ,
U ook i ka lan i poe le ka honna ,
I ka hanau ana 0 na hoalii ,5 3
Hanau he ka ikam ahine hoonou 0 ka lan i ,
Ku i Wa i lua ka pou ha la a ka ipo ,
Hoolono i ka ua lo ka wawau nui ,
O ulu po m ao l i nei aohe na lo m ai e ,
A loha ino o IkuwaKe le le la ka eka
5 7m ua ,
m ao l i nei ,
Heaven and earth are held to m an i fest interest in events a ffect ing roya l ty.
Pele is bid to eat her land, its ohias and p andanus groves to the shore of Leleiw i .
M e puu o Pele , from hi l l,c0ne, or m ounta in source , Pele’s lava s tream s flow freely over and bury the land.
Ikuwa ,whi le the October m onth, is taken a s typ ica l of a season of d isturbance , bewa i led here as a period of
Eka m ua , firs t int im at ions , in thi s case , of a s torm brew ing.
1 9 0
1 9 5 .
Hem o m a i he ke i k i kane,O 1 1 ka na koko i luna ,Hanau o Kuwalu m e kana kane ,
O Kuihim alana iakea ,
A a i e Pe le i kou a ina ,
A i na ka ohia ,ka ulu ha la i ka i o Leleiwi ,
M e m oku Panaewa ,he oka wa leKau;
M e puu o Pe le5 5 nuikahi e Pel-e,
I kou a ina , hoolewa ke au,
E l ie l i 11 0 10 e
Ka ino a ka m akan i ,Ukiuki , ko lo e ,
kaulana
Ka hoaka , e Hi i aka e ,
Nowa i ke kanaenae ? N o ka ohana
A Haum ea ka naenae .
Ku na e Kane ke koa ,
I ka nei m anawa ia , no Pele, “
49 8
2 00 .
Fornander Collection of Ha z c'a i ian Folk- lore.
For Hi iaka ; for the land ,
Thi s here land ,
The float ing land o f the heaven aboveA nakuku is the assem b ly w i th inHaam o , a road that is tra ve led ;A drum d i scarded ; a fence o
’
erleap ed ;
A p la tform tram p led ; a com fort ing grass ;A cane- lea f thatching, end trim m ed ;
A sp read m at ; a supp ly of d i shes ;A fi l l ing of water ; a food offe r ing ;A feast for the house .
R eleased ,released is tha t house ; ’
tis
o'
erleaped ;'
tis entered trustfu l lyFor Wa ihonua stands the long shed ,
The house where Pele l i ved .
Spy ing cam e a m u l t i tude of the gods .
Be gone ! be gone outs ide !A p rayerles s p r iest , a p rayerles s chiefSha l l not care les s ly enter the house o f Pele,My god indeed ![Let ] awe possess m e .
P lace dottedly the cross s igns ,When the kapu exp ires I sha l l be firstD i v id ing into hi l l s , scattering,
d i v id ingdottedly.
The land is freed , chi ldren restr icted ,
The coconut is kapu, the waters flow ;
When leaf wrapped , stack the bund les[of food ] .
Kulipee res ides at the p it ,
A nd the com p an ions of Kuwawa
A nd Kuha ilim oe flee away to the m ireo f Hawa i i .
I’
am'
fi rst to go out hence
From thy p resence ,
F ly ing h i ther in nakedness .
[Let ] awe po s ses s m e.
2 00 .
2 1 5
2 2 0
Ka ha le o Pe le i noho a i ,
M aka ika i6 1 m a i k in i 6 2 o ke akua ,
Ho i aku e ! ho i aku iwaho na ,
He kahuna pu le ole ,he
’l i i pule ole,
M a i kom o wa le m a i i ka ha le o Pe le,O ko
’
u akua la ,
E l ie l i kau m a i
E kau ana k i ko ,
‘33 i ke a l ia“ k i ko ,
He le a m oa k i ko , akahi nei au ,
Kaele puepue ,neinei , kaele p akikokiko
Ua noa ka a ina, e kapu ke i k i .
E kapu ka niu, e kahe na wa i ,E ka ha ki ana ,
6 6 ku ka opeope,
O Kulip ee6 7
noho i ka lua ,
A le le e na hoalii o Kuwawa ,
O Kuha ilim oe . 0 ka naele6 8 0 Hawa i i ,A kahi nei au , a hoi aku nei ,
M a i ou aku la ,
A le le p akohana m a i ,“
E l ie l i kau m a i .
Honua lewa , sw inging or float ing earth, Show s the Hawa i ians ’ bel ief in a revol v ing world”A ha , a com pany or a s sem bly ; a l so a p rayer serv ice of som e kapu.
The poet sw itches off to hous e bu i ld ing, warm ing and ded icat ion .
M aka ika i m a i , com es lei surely s ight—seeing,spying the land .
”K in i , the num ber com m on ly used for a grea t m u lt i tude.
“K iko, dotted , s potted , speckled , a p p l ied here to the p lant ing of a ta ro p atch
A l ia is a cros s s ign of kapu. it m ay be of s t icks , lea ves . or flags . It takes its nam e and use s t icksca rr ied cros sw i se before the god of the yea r at the m akahik i fes t i v it ies .
Term s of ta ro p lant ing in sm a l l, sca ttered , though un i form , hi l l s .
Ha k i ana . the w rap p ing in k i leaves . Food so bund led (op eOp e ) wa s then s tacked in row s .
Kulip ee, a pers on i ficat ion , to run and hide ; a res ident of the p it .
N aele 0 Hawa i i , a loca l ity - or cond i t ion ,not clea rly understood.
N o Huaka , no ka honua ,
Ka honna nei,
Ka honna lewa ,
5 8 ka lan i i Iuna ,
O A nakuku ka aha5 9 i lokoO Haamo e , he ala i he ie iaI-Ie pahu i kulaina , he p a i a '
ea ,
IIe kahua i he le ia , he luana m auu,
He kau nana ko , he 0 kana p i ko ,
He ho la m oena , he lawe na ipu ka i .
He ukuhinawa i , he kaum aha a i ,
He ha ina no ka ha le e,
N oa , noa ia ha le, ua a’
ea , ua komo hiaN o Wa ihonua , ku ana o ha lau o lo lo ,
500
3 5
F ornarza’
er Collect ion of Hawa i ian Folk- lore
Let there be wa i l ing, 3 5 .
Thou art being taken by your lover,O Pua
R eturn ,
’
grant th i s p rayer.
Kohe ili ! O Koheili of thi s earth,The sacredness of Koheili p ervades
the earth,
Ca l l ing m e to ari seA wake thou O earth, O sand , O dry
lea ves ,O coconut grove, O taro p atch, O m oth,
O reef, O i s land , O t ide, O land ,Com e in p a i rs .
Pros trat ion is beneath, I am above,Koheili turns as ide in the w i ldernessTo gather the ti - leaves ,To em brace, to s leep , to k i s s , as food
at the tem p le,So that when I am m et by a m an
I can gi ve all, gi ve w ithout w rong, 50
Lo ve p as ses on by your a scent w ith
the burden ,
Thou to ho ld the heart, I to ho ld thebreast
Let the ra in fa l l, the hea vy ra in ,
Let there be wa i l ingThou art taken by your lo ver, O Pua 55
R eturn, grant thi s p rayer.
Koheili , O Koheili !
O Koheili of gu idance here,
The reverence of Koheili reaches to the sea
Ca l l ing m e to a r i se .
A wake thou O body surf, O facing surf,
O heavy surf, O sudden sea .
O the cher i shed , O the’
forbidden
Com e thou in p a irs ,
Wi th reverence beneath [and ] I aboveKoheili turns a s ide in the w i ldernes sTo ga ther the ti
- lea ves ,For em bracing, s leep ing. k i s s ing, as food
at the tem p leSo that when I am m et by a m an
I can gi ve all w ithout wrong, 70
Thou to ho ld the heart whi le I ho ldthe brea st .
Let the hea vy ra in fa l l ,Let there be wa i l ing.
Thou a rt taken by your lover, O Pua !
R eturn , grant thi s , a p rayer. 75
Ue hoi .
Li lo oe i ka ipo , e Pua e
Ke le au, e hom a i la ho i na pu le.
Koheili , e Koheili 0 ka bonua nei
Pa i ka honua nei ka m oe a Koheili ,
O lei ua pau, o l-ei na ha la ,
Ha la ke a loha m a ko pm m e ka awe
M a ka m anowa i oe m a ke alo au,
Ku luku lu ka na , ke p akapaka ,
Ue ho i
Li lo oe i ka ipo e Pua e
Kele au, e hom a i la hoi na pu le .
O lei na p au , 0 lei ua ha la ,
M a ka m anowa i oe , m a ke alo au,
Ku luku lu ka na pakapaka ,
Ue hoi .
Li lo oe i ka ipo e Pua e !
Kele au, e hom a i la ho i , he pu le
O i hoala ia’
u
E ala oe e ka honna , e ka oneone, e ka
p a lap a la ,
E ka u lun in , e ka lo’
i ka lo , e ka m u,
E ka p apa , e ka m oku, e ke au , e ka a inaO i haele lua m a i o lua ,
O ka m oena ka i la lo, owan ka i Iuna ,K ip akip a Koheili i ka nahelehele ,
I hak ihaki i na lauk i ,I p ip i l i , i m om oe, i hohoni , i a i i ka unu
,
I loohia m a i an e ke kane,
E Koheili , e Koheili ,
E Koheili o ka i ne i ,
Pa i ka i nei ka m oe a Koheili ,
I hoala ia’
u e ala oe,
E ala oe e ka na lu kua , e ka na lu alo ,
E ke kaikoo , e ke ka i wawe ,
E ka pu lupu lu,e ka na
’ia .
O i haele lua m a i o lua ,
O ka m oena ka i la lo , owan ka i luna ,Kipakipa Koheili i ka nahelehele,
I hakihaki i na lauk i ,I p ip i l i , i momoe. i hohon i , i a i i ka unu ,
I loohia m a i an e ke kane.
trad it ion than any other heroine of the race .
ranted.
‘Unres tra ined , unawed , whereon the husband’
s shou lders res t .
ana m a i ) , ra ther than pul l .the fish into it .
Prayer to H ina
O Hina ,
1 Hina the tanta l i zer, 2O Hina Hina the p rocurer,
3
O Hina unrestra ined4 rest ing on the
husband ’
s breast .
Hina p rocla im s the w rong do ingShe has a god at N onom ea ,
5
The water ass igned I—Iinakua 6 for bathingHina revea led7 through the streets ,
The secret de layed by Pe’
ape’
a ,
E l se the j u ice of the banana was the water,The water that elder Hina bathed in !Hina cam e down from hea ven ,
Her way wa s by the ra inbow .
The ra in sp rinkled ,hea vy ra in fe l l ,
The way by which H ina a scended
Hina noted for sand wa l k ing,
Hina p rocla im ed from a high p laceThe m an in i 8 as Hina ’
s fi sh food ;
Found indeed
Sacrifice, sacrifice,9
The seaward fla t, the bared cora l 1 0 rock ; 2 0 .
The halelo , the squid of the reef ,
the pe’
ape’
a ,
The aala ihi ,1 1the p a lan i ,
Ho ld the ou ih i , the un lucky fi sh,
It is Hina’
s fi sh.
Pu l l 1 3 from shoreward , dri ve1 4 into the net , 5
The ka la 1 5 is e lder Hina ’
s fi sh.
Pule no H ina .
O Hina ho i , Hina ukiuki,
O Hina hoi , Hina we'
awe’
a ,
O Hina wa ianoa ,la i e i ka polikua kane,
Kan i ae la Hina ha i lla la ,
Kaum aha ia,kaum aha ia ,
Ka pap a i ka i , ke koa p anoa ,
Ka balelo , ka hee ku koho la ,ka pe
’
ape’
a ,
Ka aala ihi , k-a pa lan i ,Kaa i ka onini he i
’
a p aoa nui ,
N a H ina ia i ’a .
Ka i - na m a i i uka , unuhia m a i i kaa wa luKa i
’
a Hina m akua ka la‘Hina , the Helen of Hawa i ian fo lk - lore , a s a goddes s and a s a hum an , she figures m ore frequent ly in pop ular
She i s here p leaded w ith to return from her fickle , wander ing course.
Am ong the defin it ions of uleiu/ei,that of p rovoking,
teas ing off ense, rather than anger , seem s ap p l icable here.
3We’
awe’
a , gi ven here a s p rocurer, p robably had a d i fferent m ean ing in ea rl ier days , though thi s m ay be war
It ha s a sense of runn ing around on im pure bus ines s“N onom ea , a mythica l land sup posed to be ever bathed in the red glow of tw i l ight .
°Hinakua or Hina m akua (p arent ) , referred to later a s elder HinaHera lded or p rocla im ed as she (Hina ) ran : lean-i 11 0 10 , the m ethod of i s suing roya l ed icts in olden t im es .
”Man ini , surgeon - fi sh (Teuthis saudw ichens is ) .
°Make off er ings to the aum akua,ances tra l god , for p ersona l a id .
’°Koa p anoa is the ba red cora l bank or reef at low tide.
A ala ihi (Tha-Ias s om a duperrey) .
1 2Pa lan i , S turgeon - fish (Hepa tus dus s um ieri ) .
Thi s l ine has reference to the hand l ing of the net in fi shing. Ka i ’na , here is to l i ft or ea se over the net (ka ’ika ’i
Unuhia m a i , round up . ga ther, or dri ve into the net .
Ka la , (M onoceros unicornis ) , a fi sh sacred to Hina .
A s one p arty handles the net from the shore , another party in the water p repares to dr i ve
He akua kona i ka N onom ea
O ka wa i e auau a i Hinakua ,
Kan i ho lo Hina i ke a lanui ,He kaua huna na Peapea ,
A i ole i hi k i ka m a ia 0 ka wa i e,
E ka wa i e auau a i Hina m akua !Iho m ai Hina m a i ka lan i ,Kona a lanu i , 0 ka anuenue ,
Ku luku lu ka na ,ka p akap aka
Ke ala a Hina i p i i a iKaukini Hina i ka hele one
Kan i ae Hina i ke ahua ,
He m an in i ka i ’a e ai Hina ,
Ua loaa e
Fornander Collect ion of Hawa i ian Folk- lore .
Hina eats the good1 6 fresh fi sh ;
It is yours O Hina ! For H ina indeedis the fi sh
Sacrifice, s acrifice,The shore reef is the ocean gua rd ; 30 .
The W i zard’
s p it afl’ords fresh (tw in )
water.
The beach of Hina beyond i s guard ingWatch for Pala iuli ; for Pala ikea .
O vengefu l” H ina , H ina the m an - eater,1 8
That is the Hina who owns the fi sh 3 5
G i ve b i rth1 9 to fi sh, O Hina !It is Hina
’
s own fi sh.
Sacrifice, sacrifice,Hina boasts of her fi sh ;
Ba it the hook , O parent—Hina one,
Touch the surface of the sea, O p arent
Hina two ,
B i te the fi sh of the w i zard , p arent-H ina
three,
Li ft it above2 0 to p arent- Hina four,Put in the canoe of p arent
—Hina five ,
The m ud- hen2 2 cam e down for H inaCam e down be low to the water~source
To the sp ring, to the flow ing water,To the bathing poo l of Hina .
By rubb ing the sk in , p roducing redness
To clean l ines s , Hina abso l ved her severa lbody form s ;
They flew a s a b i rd, suspended l i ke a k ite,Pa st the d ifficu lt p laces , Kane lead ing.
Hina fo l lowed at a d i stance,Hakiololo cam e behind you O Hina ,A s the k ite rose the m ud- hen craw led 55
to HinaA nd flew away.
The awa p lanted by the s ide of the house
Has grown,has lea ved and ripened ,
Send2 3 and pu l l it up and br ing it here ;
A i Hina i ka i 'a m akam aka m a i ka iA u e Hina e ! N a Hina ka hoi ua 1 a
Kaum aha ia , kaum aha ia ,
Ka p ap a i ka i ka haku moana
Ka lua kupna ka wai lua ono ,
Kahaka i o Hina , m aka i na ’
ku ana ,
Nana ia '
ku 0 Palaiuli , o Pala ikea
O Hina m alailena , o Hina a i kanaka ,
O ka Hina ia nona ka i’
a ,
Hanaua m a i he i’
a e Hina e !
N a Hina ka hoi na i’a .
Kau ka lupe, ko lo ka a lae a Hina la ,
Lele aku la .
O ka awa kaun ia i ke ka la 0 ka ha le ,
Ua kupu , ua lau , na oo ,
K i ina . hukia . lawea m a i a ,
'
M akam aka is a friend ly com pan ion, and in a certa in sense m eans strong a ffect ion, as a l so good, fresh
M ala ilena , revengeful , b itter, sarcas t ic.
M an—eater in the sense of exact ing p ena lt ies for the infract ion of her kapus .
The poet here ca l l s upon Hina to gi ve b irth to fi sh, ' hanaua m a i l ike hanau m a i
L i ft or p lace it above , ka’
ika’
ina iluna .
1The num bering of these severa l Hina s m ay ind icate succes s i ve generat ionsThe introduct ion here of the m ud - hen , a lae, ident ifies the subj ect of thi s m ele , Hina ,
a s the m other of the
dem i - god Maui , who by a cunn ing trick obta ined from thi s b i rd the s acred fi re stolen from the gods , a s w itnes s thered fronta l knob caused by Maui ’s burn ing away of its fea thers by the sacred fire, hence its nam e a lae ula (Gallinulayalm ta s andwlcens is ) .
23Send, kiina for k i i ana ; pul l it up and bring it here. lawea for lawe ia .
Kaum aha ia , kaum aha ia ,
Hook-elekele ana Hina i kana i ’aMaunu i ka m akau o Hina m akua kahi ,Pa i ka ilikai o Hina m akua lua
,
A i m a i ka i'
a a ke kupna , o Hinam akua ko lu.
Ka’
ika’
ina iluna o Hina m akua ha ,
Hoouka i ka waa o Hina m akua l im a
Kuukuu ka a lae na Hina ,
Kuu aku i la lo i m anawa i ,I ka wa i puna , i ka wa i kahe,I ka wai auau no Hina ,
Ham o ana i ka i l i , nana i ka ula
I ka m a i ka i , hoop au Hina i ona ki no ,
Ua le le a m anu , ua
'
kau a lupe,Pau m a koa ’
e, 0 Kane ka im na
O Hina ka i ka hopeO Hakiololo ka i m u l i m a i ou e Hina
Fornander Collection of Hawai ian Folk—lore.
The cry o f a ffect ion creep s to the heart ; 1 5 .
Kapo cl im bs Mauna loaKapo a lready adorned in her sk i rt .
A fog of the m ounta in, a cloud o f the
ri s ing sea ;
C louds which eas i ly fade awayKapo cam e down to earth,
Kapo saw the lehua ,
Kapo broke the lehua ,
Kapo bund led the lehua ,Kapo p lucked the lehua ,
Kapo strung the lehua ,
Kapo bra ided the lehua ,
Kapo wore the gar land of l l
Kapo cam e down to earth,
Kapo saw the m a i le,Kapo broke the m a i le,Kapo bund led the m a ile ,Kapo stripped the m a i le,Kapo t ied the m a i le ,
Kapo tw i sted the m a i le ,
Kapo wore the gar land o f m a i le ;A wrea th for your s tand ing,
A wreath for your s itt ing, thou wom an
of Ko lokoloPas s not the lo ver of m y heart ;
The regard i s for the lover ;Love for Kaulanaula , O Kapo ! 40 .
Here i s a m u lt i tude o f vo ices— the tears ,
My sacrifice to thee , O Kane !
That which draw s m e to him do thou severWhen thi s is done, sacr ifice is offered on
thy a l tar , O Kane !
E we l iwe l i ko lo ke 0 11 0 i kam anawa ,
Pu ae Kapo iluna o M auna loaPau kahiko Kapo i kona pau,
He ohu’
kuam auna , he ao ka inuu,
He opua haalele wa le la - ana
E ia ka ula leo la , he wa im aka ,
He m oha i na’u ia oe e Kane ,
Kana p i l i la wahia iho ;I loko i ka p a lan i , kau kuahu oe e Kane !
Iho iho o Kapo i ka honua ,Ike aku o Kapo i ka lehua ,Haiha i o Kapo i ka lehua ,
Pua 0 Kapo i ka lehua ,
A ko ae o Kapo i ka lehua ,Kui ae o Kapo i ka lehua ,U0 ae o Kapo i ka lehua ,Lei ae o Kapo i ka lehua— ane
Iho iho o Kapo i ka honua ,
Ike aku o Kapo i ka m a i le,Ha iha i o Kapo i ka m a i le ,
Pua o .Kapo i ka m a i le,
Uu ae o Kapo i ka m a i le,Hi ku o Kapo i ka m a i le ,
Wi l i ae o Kapo i ka m a i le,Lei ae o Kapo i ka m a i le,Lei ku,
lei noho ka wahine o Ko loko loA m a i ha la ka ipo i kam anawa
Ke a loha m a i nei ho i ka ipo ,
Ke a loha m ai nei Kaulanaula , e Kapo !
A Prayer to Lono . He Pule no
O Lono o f the hea ven ly region,
From out of the rest o f heaven’
s originIssued forth Kane and Kanaloa
[From ] w i thin the heaven ly b i rth-
p laceCam e forth Kum u- honua , of Kane
A nd La lo - honua , the fem a le .
Sp read forth Wakea and great Pap a that
ga ve b i rth to landsFrom out of Hu l i - honuaThe chiefs were bornFrom w i thin the hea ven ly b irth—p laceLono stood forth
[He ] created the red fi sh ;
S anctified the b lack coconut ;
Created the white fi sh ;Sanctified the grow ing awa ,
By leaves is the awa p rop agated ,
It sp rings up at the i rregu lar cl i ff sKane and Kanaloa stood forth
They rendered the red fow l sacred ;Sanctified the white awa ;
R endered the p ig sacred :
Sanctified the b lack awa ;
E stab l i shed the restr ict ionsTo ano int the robe
Within the heaven ly b i rth-
p laceThe ra in fe l l no i s i ly in drop s ,In the m onth o f Kaelo ,
O f Ikiki , of Ikuwa , and Kaniko i ,
To m agn i fy the hea vens ,To m agn i fy the earth,
To s tand sacred ,in fear
To stand so l itary w ithin trem ulousheavens .
Lono leaned forward
The shadow o f Lono in Kahiki ,
The cloud - clusters fe l lA t the ap p roach of Lono ;The red glow van i shesA t the app roach of Lono ;The red smoke- co lum n m e lts awayA t the ap p roach of Lon0
'
The red ra in fe l lA t the app roach of Lono ;
Lono
O Lono , 0 ka oi l i lan i ,M ai loko m a i 0 ka m aha ulu lan i ,Ku m a i 0 Kane 0 Kanaloa ,
I loko 0 ka eweewe- lan iPuka m a i o Kum uhonua a Kane
M e La lo - honua , ka wahine.
Laha m a i o Wakea m e Pap a nui
hanau m oku.
N oloko m a i o Hu l i - honnaHanau m a i na
’
li i
M a iloko m a i 0 ka ewewe- lan iKu m a i o Lono .
Hana i ka ia ula ,
Mo l ia i ka niu hiwa ,
Hana i ka ia kea .
Mo l ia i ka awa - lau,
He lau ka awa i kupu,
I kupu i ka hanuunuu p a l i .Ku m a i 0 Kane, 0 Kanaloa
Hana i ka m oa ula hiwa ,
Mo l ia i ka awa m aka keaHana i ka puaa hiwa ,
Mo l ia i ka awa hiwa ,
Hana i ka p apa kea .
I poina i ka aahu
I loko 0 ka eweewe ka lan iKu lu kahi ka paka a ka ua ,
I loko o Kaelo .
O Ikiki , o Ikuwa , o Kaniko i ,
O ku kilakila i ka lan i ,O ku kilakila i ka honua ,
O ku In, 0 kn ano,
O ku m eha i loko o M aewa - lan iHina aku la 0 Lono ,
Ke aka 0 Lono i Kahiki ,
Hina ae la ka p ae opua
I ka hi k i ’na 0 Lono .
Hina ae la ka onohi ula
I ka hi k i ’na 0 LonoHina ae ka punohu
- ula
I ka hi k i ’na o Lono .
Hina ae la ka na - kokoI ka hi k i ’na o Lono
Fornander Collection of Hawa i ian Folk- lore.
The red clouds were overcom e
A t the app roach of Leno ;
The ra inbow was d i spe l ledA t the app roach o f Lono :The sm oky atm osphere was dispe l ledA t the app roach of Lono ;The swe l l ing clouds d i sap pearedA t the app roach o f LonoFor Ku , Kane ,
A nd Kanaloa were the sup rem e in Kahiki
O f the s i sters ,The large fem a le sea , Haalipolipo ,
O f Ulu- nui Maholo - lan i ,O f M aewa at east Kahiki .
O f M aewa at west Kahiki ,
M aewa at the A p‘
ap a—nui - lan i ,
Great Ma ihi - lan i , sacred to Hehu ,
Ka lan i - ula , the wom an
Who broke the kapus of Kahiki ,
E s tab l i shing the order, the s trengthen ingbones o f the land .
Kaha i leaped over,Kaha i leaped over the first boundaryO f the high-
p lace [of earth]The v i s ion , the smooth sp ace ,
To brea the and carry away the awa lea f
In the w ind .
To grow thri fti lyIn the restra in ing p lace of the landO f Lono , o f Keakea - lan i ,Li v ing together as p rogen i tors of the
land ;Sett ing ap art the kapu o f the wom an
C louds in the sea bowed down ,
The head o f the earthquake sounds
Be low the earth
Shaken '
down
Beneath at Ma lam a .
A wake thou, O Lono !Com e and eat o f the sacred food o f
Kanaloa .
Prepare awa ,
[A s ] p rop i t iatory off ering for m en and
for wom en
Here is the food , a vo ice offer ing
m oku
Hina ae la ke ao m akokoI ka hi k i ’na o LonoHina ae la ke anuenuc
I ka hi k i’na o Lono .
Hina ae la ka alewalewa
I ka hik i ’na 0 Lono .
Hina ae la ka opua kukuI ka hi k i ’na'
o Lono .
N o Ku,no Kane,
N o Kanaloa , ka pukoa ku i Kab i k iO na kaikuahine,
O kai - wahine- nui Haalipolipo ,
O Ulu- nui Maho lo - lan i ,O M aewa a Kahiki - ku,
O M aewa a Kahiki - m oe ,
O M aewa a ke A p ap a- nui - lani ,
O Ma ihi - lan i nui , kapu a Hehu
O Ka lan i - ula ,ka wahine ,
Nana i ae na kapu o Kahiki
Ho lo ka p ap a ,ka iw i n iau 0 ka
A e m a i Kaha i ,A e Kaha i i ka iw i kahi
O ka lewa - nuu
O Hihio , o- Laum ania ,
O Hano a lele ka lau 0 ka awa ,
I ka m akan i ,I kupu no a ohiohi
I ka p ae hum u 0 ka m okuO Lono , o Keakea - lan i .E unoho ana i kaulu 0 ka honna ,
Hoanoano ke kap u 0 ka wahine ,Ku lo lou na opua
'
i ke ka i
Kan i ka poo a ke o la i , .
I la lo 0 ka honua ,
N auweuwe aku la ,
La lo o Ma lam a
E ala m a i oe e LOno ,
E hoi e a i i ka a i kapu a Kanaloa
Pakik i awa .
Kanaenae no na kane aa m e na wahineE ia ua a i he m oha i leo
Fornander Collection 0
The god Lono returns and dwe l l s in them i re.
Sound ing is the vo ice of the she l l ;Sound ing above is the vo ice o f the 40 .
overthrow;Sound ing excited ly is the vo ice of the
b i rds ;Creak ing i s the vo ice o f the trees in
the forest .
Here is your b ird—body , O Lono !\Vhirling up the dus t in the hea vens ;The eyes o f Lono glance to Hoom o
’
s 45 .
a ltar ;He dwel l s here in the sp ace o f the landGrow ing is the body high toward heaven ;Pas sed are the form er b lus tering w inds .
The fi rst- born chi ldren of Hina iaeleele.
M ay I be sa ved by thee, O Lono ,m y god ! 50 .
Saved by the support ing p rayer !Sa ved by the holy water !Sa ved to off er sacr ifice to thee, O god !
Here is the sacrifice, a vo ice offering
A n Ancient Prayer .
Unstab le are the heavens ;M akakulukahi has fa l len ;The s tars are p laced in the upper space .
A p p roaching are the footstep s of Kahiki ;
Broken are the kam ahele branches ofthe god ;
Sha ttered is the bri tt le s tone ;
S trewn are the p ieces in Haehae,
E l se num berles s gods enter .
The body o f Lono has changed intoglory .
The kanawao grow s in the m o i st earth : 1 0
The body o f that tree s tands in highheaven ,
E stab l i shed is the ho ly as sem b ly o f Lonoin the d i stant sacred p lace .
[ lat t'a i ian Polls- lore.
l- Ioi ke A kua , o Lono ,noho i l<a naele
K an i ke ka leo 0 ka pupu ;
Kan i kau le le ka leo o ke kahuli ;
Kan i ha la le ka leo 0 ka m anu ;
Uwi ka leo 0 ka laau i ka nahele ‘
E ia ko k ino m anu e Lono !Ke w i l i nei ka ea i ka lan i ;
Lele na m aka o Lono i le le o Hoomo ;Ke noho m a i la i ka wa
’
o ka m okuKupu ke k ino a k iek ie i ka lan i
,
Hau le na kikeao m akan i m ua ,
N a m akahiapo a Hina iaeleele
E ola a’
uia oe, e Lono , ka’
u akua !E ola i ka le le pu le !E ola i ka wai oha !E ola i kanaenae ia oe, e ke A kua !E ia kanaenae la , he m oha i leo
He Pule Kahiko .
Kupu kanawao i ka naele ;
Ku ke k ino o ia laau i loko o Lan i wao ;Ua kau ka A ha kapu a Lono i loko 0 l<a
iuiu kapu.
Ua lewa m a i ka lan i ;Ua hau le o M akakulukahi ;
Ke kau m a i la na onohi i ka lewaP i l i aku la na kapua i o Kahiki ;N ahae na la la kam ahele o ke A kua ;Helele i kia ka pohaku eleku ;Lele ka m am a la i Haehae,
O kom okom o k in i o ke A kua ,Haule ke k ino o Lono i ka Hiwa
Hea then Prayers . 509
The vo ice of m an is forbidden ;Here is the sou l w i thin Ku lu—wai - m akalani ;
The sou l w ithin the sm ooth bones of
the god .
Here are the sacred s igns of the
as sem b ly :The vo ice o f thunder bursts forth ;F la shing are the rays of the l ightn ing ;The earthquake shakes the earth ;
The smoky cloud and the ra inbowappeareth ;
The hea vy ra in and high w ind p reva i l s ;The whi r lw inds sweep beneath the earth ;
Rocks adjo in ing the stream s are moved ;The red m ounta in- stream s rush to
the sea .
Here are the waterspouts ;
Tum b led about a re the cluster cloudso f hea ven ;
Gushing forth are the sp rings in the
cl iff s .
One eye ha s the god ;
Two ,four eyes , to see clear ly behind him
Great ly revered be the vo ice o f m y god
in the hea vens .
It has been insp i red w ithin Papa - iakea ,
Dwel l ing w ithin the Maka - ko lu—ko lu- kahiThe kapu o f Lono reaches . to Kahiki ,
It goes to overthrow the kapu of Kaha i ,Sacr ificing the kapu of Kaha i on the a ltar ;It ha s fa l len and tum b led in confus ion
Dead are the fi sh, fa l len in the i r fl ight ;Fa l len d i sfigured all through Kahiki ;
Kaha i is st i rring up the pelt ing ra in ;Kaha i is beat ing the surface of the earth.
Here is Lono the bone of sa l vat ion and
glory ;The bone p laced in the clear sky
Ind i s t inct is the vo ice of the god ,
Ind i st inct through the s ingle- breasted surf
My god was shark—born ;Shark - born in [the m onth] o f Hina iaeleeleM ay I be sa ved by m y fu l lnes s of p rayer !Sa ved by the l i fe—off ering !Sa ved by my devot ionBy thee, O god !
2 5
30
45
50
Kapu ka leo o ke kanaka !E ia kahoaka i loko o Ku lu - wa i - m aka—lan i ,O kahoaka i loko 0 ka iwi laum an ia o ke
A kua .
E ia ka hoa ilona kapu 0 ka A ha ;
Poha m a i ka leo 0 ka hekili ;
O m a i ka m aka 0 ka uw ila ;
N auwe m a i ke o la i i ka honua ;Iho m a i ka alewalewa m e ke anuenuc ;
He le ino ka ua m e ka m akaniWi l i ka puahiohio i la lo 0 ka honna ;
Kaa ka pohaku-
p i l i o ke kahawa i ;Iho ka om aka - wa i - ula i ka moana .
E ia ka wa i - pui- lan i ;
Ke hiolo nei ka p ae- opua
'
i ka lan i ;Hua i ka wa i—puna i ka p a l i ,A kah i m aka o ke A kua ;A lua , aha m aka i le le pono ka ike m a ke
kua
Hoano nui ka leo o ko"u akua i ka lan i
Hahano 0 m a i i loko o Pap a - ia - kea ,
Noho m a i iloko 0 ka M akakolukolukahi
Ho i ke kapu o Lono i KahikiHoi aku la e kula i i ke kap u o Kaha i
,
Ua hanau—m ano ko u akua °
Hanau m ano i loko o Hina iaeleele
E 0 1a a’
u i ka ’
u wa ihona -
pule !E ola i ka A lana ola !
E ola i ka’u pulapula !Ia oe e ke A kua !
Kau i ka le le ke kapu o Kaha i ,Hina e hio i loko 0 ka p ilikua .
Make ka ia , m oe i ka nabo lo ;Hina kikepakepa i loko o Kahiki ;
Hoolale Kaha i i ka paka 0 ka na ;
Hahau Kaha i i ka p ap a 0 ka m okuE ia Lono ka iw i kao la 0 ka H iwa ;Ka iw i kau i loko 0 ka alaneo
Paee m a i ka leo o ke A kua ,
Paee m a i i loko 0 ka na lu alo kahi
Prayer to Lono .
Prose Trans lat ions Show ing Var iance
O Lono in hea ven ; you of the m any shapes (orbe ings ) . The long cloud , the short cloud ,
the
cloud j ust peep ing (o ver the hori zon ) , the w idesp read ing cloud, the contracted cloud in the
hea vens , (com ing) from U l iu l i , from M elem ele,
from Kahiki ; from Ulunui , from Hakalaua i , from
the country of Lono s i tuated in the upper regions ,in the high hea vens , in p roper order, in the
famous order of Leka . O Lalohana , O Olepuu
Kahonua , E h Ku, E h Lono , E h Kane, E h Kana
loa , E h the God from A papalani of A p apa- nuu,
from Kahiki east , from Kahiki west ; here is the
sacrifice, here is the off ering. Preserve the chief ,p reserve the worshipers , and estab l ish the day of
l ight on the float ing earth ! A m am a , na noa .
*
N ote. Correspond ing in every p rayer to the Chr is t ian Am en , so be it . L itera l ly It is off ered , the tabu is off
or, the cerem ony i s over
A Prayer. He Pule .
Here is the'
food great Kawau, of l i fe,Pour out from hea ven the love w i thin
Hoeu.
Thi s is the food , k ind l ing the des ire ,
enflam ing the thoughts ab id ingw ithin .
S leep less I cry for your love,Longing for the p lace you s lep t w ith your
husband.
From Ham akua to Kula we hid in the
pandanus [trees ] of Ham akua,
We shredded ti - lea ves [in ] the ra in of
Ham akua ,
To hide thi s thing, the lo ve for each other,
A love, a lo ve , m y husband in the ra inPuhalomoa , of Ku la ,
from the wa ters of
Wa iohuli ,
[Where ] he turned around .
( 5 1 0 )
Your m any shapes O Lono in the hea ven The
long cloud, the short cloud . The cloud j ust p eeping (over the hori zon ) . The w ide- sp read ingcloud . The contracted cloud in the hea vens .
(Com ing) from U l iu l i , from M elemele, from Ka
hi k i,from Ulunui , from Hakalaua i , from the
country of Lono s ituated in the upper regions , inthe high hea vens , in p roper order, in the fam ous
order of Leka . O Lalohana , O Olepuukahonua .
O Ku, O Lono , O Kane, O Kanaloa , O the God
from A papalani of A p ap anuu , from Kab iki - east,from Kahiki - west , here is the sacrifice, here is theoffering. Preserve the Chief, p reserve the worshipers , and estab l i sh the day of l ight on the
float ing earth. A m en, so be it.
E ia ka a i e Kawau nui , a ola ,
E hina m a i ka lan i ke a loha m a iloko
o Hoeu,
E eia ka a i ho—a ke kuko , ho - a ka lia ,ia ia
kau lu ku,
Ka m akalahia e u'
we no au 1 ko a loha ,
E uwe ia kahi a o lua i m oe a i m e ko kane,Mai Ham akua
’
ku a ku la peepee puha lakaua o Ham akua ,
Hunahuna lau ki kaua ka na o Ham akua ;
E huna’
ku ana i keia m ea o ke a loha ina Io .
He a loha , he a loha , ku’
u kane i ka na
Puhalomoa , o ku la , m a i ka wa i o Wa iohuli
la e,
Hu l i m a i o ia
5 1 2 Fornander Collection of Hawa i ian Folk—lore.
Forgi ve thi s world,They did not unders tand thee
The ange ls of hea ven m ournedThe sun and m oon wep t,
The hea ven wa s vei led in darknes s ,The clouds wep t for Jesus ,The darknes s fe l l down at his feet
Jehovah d i v ided the waters of hea ven,
The Mes s iah returned in his glor iouschariot
,
Say ing unto his d i scip les :I am go ing to hea ven,
To the bosom of m y Father,A nd w i l l send you a teacher.
Jesus departed w i th the power of the Sp ir it .
His fam e went all abroad ,Jesus wa s the so ld ier of KawalunaThe land trem bled w ith fear of the
m ul t itude ;Together they fled in d i sm ayA t the reve lat ion of the great day of JesusCom pa s s ionate art thou , O Jesus ,Who d ied to sa ve us .
Ours was the gui lt for which the Lord d iedBy his deathOnce on ly wa s that sacrifice for s in
But the death of thi s worldIs two fo ld in its nature ,
Thi s world , and the world to com e ,
Li fe ever la st ing
The Holy Bible.
BY K A N U I
The Ho ly B ib le,Precious and wonderfu l ly rich,
Be ing pub l i shed throughout our countryThere is nothing l i ke the p recious pearlIt is an everlast ing gi ft fo r God '
s peop le ;Those who go p repared
\/Vi th spear, sword and cudgel .The Ho ly B ib le , you are p recious ,Your word i s accep ted by your bel ievers
here
A hoouna m a i a u i kum u na oukouHoi aku la Iesu m e ka m ana 0 ka Uhane,
Kui aku la kona kaulana i 1 1 a wahi a pun iIesu ke koa o Kawaluna ,
Li haukeke ka a ina o ke po i
Ka Palapala Hem olele.
N A K A N UI .
E a loha m a i i ko ke ao nei
Ka poe ike ole m ai ia oe.
Uwe kan i kan na anela 0 ka lan iUwe ka la m e ka m ahina ,Uhi ka lan i poeleele.
Ua ka lewa ia IesuHaule ka pou l i i la lo o kona wawaeM ahele Iehova i na wai 0 ka lan i
,
Hoi ka Mes ia m a kona kaa hoanoKanoha m a i i kana m au haum ana
Ke ho i nei a’
u i ka lan i ,I ka po l i 0 ko ’
u Makua .
Pilikua m ake ke auhee,
I ka hahana 0 ka la nui o Iesu
A loha wa le oe e Iesu,
K0 m ake m au ia m akouN o m akou ka hewa m ake a i ka Haku,
O kona m ake ana ,
Hookahi no ia m ake ana i ka hewa ,
A ka o ke ao nei m ake ana ,
Ua p ap alua ko lakou m ake ana ,
I keia ao , i ke la ao,
A i ke ao p au ole
E ka Pa lap a la Hem olele
Wa iwa i nan i ano e
I hoolaha ia m a i m a ko m akou aupun i nei
A o le wa iwa i e ae i l i ke m e ka m om i loaHe wa iwa i m au loa ia no ko ke A kua
poe kanakaKa poe hele m akaukau
M e na ihe, p ahikaua , newa nei
E ka Pa lap ala Hem olele , he nan i kouUa ae ia kau hua , e au m au ha ipule nei
The Holy Bible
It is sweet, l i ke honey from heaven aboveYour s trength is l i ke a two - edged sword
You have been cutt ing in all lands ,The hardened
“
m inds and a verted eyes .
S top , put away tobacco and all ev i l things .
The Ho ly B ib le,Your beauty was seen from the ear l iest
teachers
On the hi l ls and on the mounta ins ,In the va l leys and ponds ;
The hillof Z ion , the lake of Liberia ;The m ounta in of Ger i z im and the va l ley ofLameka P) .
O the Ho ly B ib le, here it is ;We ha ve seen w ith [our] two eyes .
There is nothing to be com p ared [to it ]for the peop les up l ift .
Where is the peop le ru l ing, to govern
The d istorted m ind of the Hawa i ians ,Whereby they would walk up right ly a s
you des ire ?Where i s the carpenter who p roposed thi s
rul ing ?The rule to stra ighten the gnar led trees ?
Othe carpenter ! search and you w i l l find .
There is the up rightnes s and justnessTake and p lace [it ] in your m indsIn order to judge the r ight and the wrong ;To dist ingu i sh the up r ight and the crookedWhere is the b lacksm ith who rea l ly
beheved
In his so l id ham m er
S tri k ing hea v i lyThe hard i ron bars of the m ind of the
peop le ?There is no one e l se to break them but you .
The Ho ly B ib le, you pos ses s good :You are the weapon which m akes the
so ld ier bra ve.
Through you cam e forth death and the
resurrect ion .
Where indeed is the cap ta inWho cons iders thi s instruct ionThe correct com p as s ,
So that thei r boats shou ld not be wreckedOn the cora l strands beyondWhere they are sa i l ing ?Here is the good leader ,The true guide to reach
2 5
30
3 5 .
40 .
45
5 1 3
Ka m auna o Geri z im a a m e ke awawa 0
LamekaE ka Pa lapa la Hem olele
, ano la
Ua ike m akou m e na m aka e luat e m ea e ae e pono a i na kanakaA uhea la ka ru la pololei i ru la iho a i ?
I na naau kekee o kanaka Hawa i iI m ea 110 i e pololei a i , a l i ke m e ka
m anao ou ?
A uhea la ke kam ana i m anao ai keia rulaKa rula e pololei a i na laau kekec ?E ke kam ana , e hu l i , a e loaa no ,
M ala ila ka pololei a m e ke kupono ,
E lawe, a e kau m a ko oukou naan
I i kea ka pololei a m e ke kekecI i kea ke kupono a m e ke kap akahi
A uhea 1a ka am ara i m anao oia io
I kana bam are paa nei
I kui p aluku iho a
I na kua hao p aakiki 0 ka naan o kanakat e m ea e e naha a i , o oe wa le no .
E ka Pa lapa la Hem olele, he m a i ka i kou
O oe ka pahikaua , i koa a i ka poe koa
Ma loko ou i puka m a i a i ka m ake a m e
ke ola .
A uhea la hoi ke kapena ?I m anao i ke ia a laka i ,Ke panana pololei
I i l i ole ai na m oku o lakouM a ka pukoa i ku i ke ohi
Kahi a lakou e ho lo nei
E ia ke a laka i m a i ka iKe kukukuhi pololei i hi k i aku a i
He 0 1 1 0, he m el i , m a i luna 0 ka lan i m a i
O kou ika ika , m e he pahikaua o ilua la
Ua okioki iho oe, m a na a ina a p au
O na naan p aakiki , 0 ka m aka hoom aloka
Ua oki, p aka haalele, i na m ea ino a p an
E ka Pa lap a la HemoleleUa ikeia kou nani , m a i ke kum ukahiko m a i
M a na puu, a m e na m auna
M a na awawa , a m e na lokoKa puu o Z iona , ka loko o Liber ia
5 1 4 Fernander Collection of Hawa i ian Folk- lore.
The port of the K ing in N ew Jerusa lem 50 . I ke awa 0 ke A l i i i Ierusalem a hou
Therefore, the p recious truths we hear N ola ila ka wa iwa i nan i a kakou e lohe nei
Is p la in ly set forth in the Ho ly B ib le ; Ua hofke akaka m a i ka Pa lap a la HemoleleIt is good , beaut i fu l , there are m any He m a i ka i , he . nan i , nui wa le ka pom a ika i
b les s ings . A uhea la ke aniani nui ?
Where is the great m irrorTo revea l all things w i thin ? 55 . I i kea na m ea a p au i lokoHere is the r ight m i rror E ia ke aniani pololei
For God ’
s peop le ; N o ko ke A kua poe ohua
Those who look honest ly wou ld see all O ka poe nana pono ,e ike ia na hewa a pau
. their faults ; O ka huahua , 0 ka bakaka , na ike ia
The env ious , the qua rre l som e a re m aanei
revea led here,Therefore, [there_is ] no ham m er, no rule, 60 N ola ila ao le ham are, ao le ru laN o com p as s , or m i rror, A o le p anana a m e ke aniani
N o adv i sor, no guide for the sou l A o le kuhikuhi, ao le a laka i no ka uhane
To reach unto heaven E hi k i aku a i i ka lan iBut the Ho ly B ib le Ke ole ka Pa lap a la Hem olele
The Ignorant . N o ka N aaupo .
BY PA A LUA N A PA A LU A .
You are the ignorant !To look and d irect the peop le wrongly.
You are a b l inded leader of them
A nd a lso a general for them ,
The one who taught them
There is l i fe o ver there ; there is deathover there.
There is the—
lie .
The s inner ; the father of the unbe l ievers ;The one Who taught them
I am the Li fe , and I am the one to pun i shThose who do not be l ieve '
on m e
But ! Your thoughts are foo l i sh,
You taught w ith cunn ing,
Show us the r ight way ;Teach us w i th w i sdom .
But I ha ve cunn ing. You were sm a rt in
teaching.
A las ! you are worthless .
Show yoursel f w i th forwardness ; refute
the wrongs .
O oe e ka naaupo !
Ke nana e ao m a i i ka poe hewaHe a laka i m akapo oe no lakouHe alihikaua no ho i no lakouKa m ea nana e kuhikuhi m a i ia lakouA ia ke ola m a 0 , a ia k
'
a m ake m a 0
A ia ka hoopunipuni .
E ka hewa , ka m akua o ,ka poe a ia
Ka m ea nana e kuhikuhi m a i ia lakou
Owau ke ola , owan ka m ea nana e hoop a i
I ka poe m anao io ole m a i ia’
u .
A ia ka lhe lapuwale kou m anao
A o m a i oe m e ka m aalea
Kuhikuhi m a i m e ka pololei
A o m a i m e ke akam a i loaA ia ka !he m aalea ko u
, akam a i oe i keao m ai
A uwe he lapuwale oe
I- Iookohukohu honm aka oe e ka hewa
40
Fornander Collection of Hawa i ian Folk—lore.
The one who en l ightened the w ickedThe l ight Which leadethUnto ever las t ing darknes s .
You a re the adu lterer.
The deadly p it of the Hawa i ians .
A las for us ! should we fo l low a fter you,
You wou ld be great ly de l ighted .
You indeed , who are all s inners ,we ha ve nothing w i th which to refute
[you ]A las “
for us ! shou ld we s ink together w i thyou
To everlas ting death ; death of the dark 40
n ight .
The Nam e of K am apuaa .
R ecited by his Grandm other Kam auluaniho
Thou art indeed Haunuu,
O Haulani , O Kaalokuloku,
The shark , the great fi sh,Make a m ove, O sta lwart chief,Your nam e, m ake answer. 5
Your ch i ld was born a bund le,That indeed is your nam e ;
R ub aga inst the co ld dew of Kaa laThe sk in roughened from awa
In dwe l l ing above Kaliuliupeapea ,Near A kua ,
O f the fine m i sty ra in “
In the cold dew of KekeThe p andanus and the lehua are in
the up lands ,Increas ing in the up lands of Kaliuwaa , 1 5Thi s is your nam e, m ake answer
Your chi ld was born a bund le,The s tately eye of the chief ;R ecogn i z ing eye of the chief ;E nchant ing eye of the chief 2 0
That went awayTo estab l ish relat ionship w i th
the roya l clan,
I m ake m au, m ake m a ka po
Ka Inoa o Kam apuaa .
I hea ia e kona kupunawahine Kam auluaniho
O oe no ia e Haunuu,
E Haulani , e Kaalokuloku,
Ka m ano ka ia nui ,
E ui— e,e ui— lan i
Kou inoa , e 0 m a i .
Kupu i ka uka o Kaliuwaa ,
O kou inoa ia , e 0 m a i .
Hanau ae no apopo ka o lua kei k i,
Ka hanohano m aka 0 ka lan i,Kunon m aka 0 ka lan i ,A w ihi m aka 0 ka lani
,
I haalele aku a i
E ~ ku ka iwi i ka ahum anu
Ka m ea hoom alam a i ka poe hewaKa lam a e hele ana
I loko 0 ka poul i m au .
O oe ho i e ka m oekolohe
Ka luap au 0 ko Hawa-1 1 nei
A uwe m akou ke l i lo m am uli on
A olioli loa oe.
O oukou ho i e na m ea hewa a p an
A ole o m akou m ea e p a le aku a i
A uwe m akou ke poho i loko o oukou
Hanau ae no apopo ka o lua kei k i ,Kou inoa no ka hoi kena ,
Ili ana i ka hau anu o Kaa laKa i l i m ahuna i ka awa
I noho i uka o Kaliuliupeapea ,
Maka i o A kua ,
O ka na ili noe awa ,
I ke hau anu o Keke,1 uka ka ha la m e ka lehua
2 5 .
K am apuaa N am e Chant .
O Ku, O Kane, O Kanaloa ,
The chiefs , ancestra l gods of the n ight ;The ances tra l gods of the day 2 5 .
The god of wi ld eye
Before Kawa ’
ewa’
e ,
Thi s is your nam e, m ake answer
Your chi ld was born a bund le ,
Thou art Hiwahiwa ,
A nd that is Hanohano ,
O f the eye of the god
That glances to hea ven ,
To p lace, to shake, to ra in “
L ike the sun fla sh[Is ] m y frui t, m y chief,When the hea vens are obscuredThou art the m an
That was born in the up landsof Kaliuwaa ,
Having eight feet,Hav ing forty toes ,
The lea f of the hiwa ,The ki , the white ki ,The whi te weak l ing,
The tram p led hog,
The tem p le stones ,
The hot stones ,
The b londe , the dark ,The b lack , the white face,The kuku i , the fern ,
The scratchy p andanus ,The m a tured shoot , the hard rock ,The large fore igner w ith br ight eyes ,The p ri ze p ig of the hea vens
,
The hog bod ies of Kam a in the bushThou art Haunuu,
A nd that is Haulani ,
A nd Kaalokuloku,
The shark , the large fi sh.
Make a m ove , your '
nam e respond
thereto .
Your chi ld was born a bund le,
Be watchfu l , be watchful ,When you gi ve b irth, O Hina ,
The eyes of the hogThey glance to heaven,
They glance m ountainward ,
To the mounta in o f expert PeapeaThe hog
- chi ld of Hina hath eight eyes .
5 1 7
E Ku, e Kane, e Kanaloa ,
N a’l i i , na aum akua 0 ka po ;
N a aum akua o ke ao ,
Ke akua m aka iolea ,
Im na o Kawae’
wa’
e
O kou inoa ia , e 0 m a i
Hanau ae no apopo ka o luaO Hiwahiwa no oe,
O Hanohano na ,
0 ka m aka o ke akua ,Lele oi l i i ka lan i ,O kahi , o ue
, o na ,
Oane ka la,
O ka’
u hua , ka’
u lan i ,O hookokohi ka lan i ,O kanaka oe,
I hanau iuka o Kaliuwaa ,
Ewa la ka wawae,
He kanaha ka m anea ,
O ka lau o hiwa ,
O ke ki o ki - kea ,
O ka nana - kea ,
O ka hahi - kea ,
O ke kaka la - unu,
O ke kaka la - we la,
O ka ehu, 0 ka uli ,
O ka h iwa , ka m ahakea ,
Ke kuku i , ke am a’
um a’
u,
Ka ha la uhaloa ,Ke a 00 ,
ke a p iwa i ,
Ka hao le nui m aka alohilohi ,
Ke eo puaa i ka lan i ,N a kino puaa o Kam a i ka nahelehele,
O Hannun oe,
O Haulani na ,
O Kaalokuloku,
Ka m ano ka ia nui ,
E ui— e, kou inoa , ae 0 m a i
Hanau ae no apopo ka o lua kei ki ,He m iki , he m i k i
,
I hanau ia m a i oe e Hina ,
Ka m aka 0 ka puaa ,
E le le ana i ka lan i ,E lele ana i kuahiwi ,I ka m auna o Peapea m akawalu,
Ewalu ka m aka o ke keik i puaa o
5 1 8 Fernander Collection of Hawa i ian Folk- lore
By Hina art thou ,
By Kahikiula ,
By Kahikilei .Thou art Lono iki ,
Thou art Lononui ,
O f m y eyes ,My lo ve is thi s ,0 Lono .
Fo l low unt i l thou l iest ona l tar of Olopana ;
O f o‘
ur k ing.
Your nam e, m ake answer
Your chi ld was born a bund le ,Kaulua was the s tar,
Koeleele was the month,
The surf wa s born, the bag of waters ,
Scattering. hither the sp ray o f the sea
Lo the'
sp ring water above flows forth,
The bath water of m an
Born to Hooilo ,
The burst ing, contend ing sharkIkuwa was the s tar,
Koeleele the m onth
Kam a was born .
Kaneiahuea wa s born ,
A god i s he,
Kam a is hum an
This is your nam e, m ake answer
Your chi ld wa s born a bund leThou art
"
Kaneiahuea ,
The god w ith p iercing eyes ,The eyes that look to hea ven ,
Watching over the i s land hereIn Kahiki wa s that chief ,The young fi sh of Lono in the d i stant
water trough.
Thou art Huaka at Puukapolei ,
Thou art the god of Ha ia ,
o Olopana ,
Thou art Ha ia , your nam e , m ake answer 1 05 , O Ha ia oe, kou inoa e 0 m a i
Your chi ld was born a bund le,For Mum u above,The tum u lt below .
The hea ven be longs to Mum u ,
To M uahaaha ,
The craw l ing m aggots , to N iniole,
Of the seed here,
The report cam e in the day
N a Hina no oe ,
N a Kahikiula ,
N a Kahikilei ,
O Lonoiki oe,
O Lononui oe,
O kuu m aka ,
O kuu a loha nei la ,
E Lono e,
A ha ina a moe i kuaahuO ko kakou a l i i ,Kou inoa , e 0 m a i
Hanau ae no apopo ka o lua kei k i ,O Kaulua ka hoku ,
O Koeleele ka m a lam a ,
Hanau ka na lu,ka ina ina ,
Puhce m a i ahu le le ka i ,Kahe m ai ka wa i puna la 0 uka ,
Ka lka wa i auau'
o
'
ke kanaka ,
I'
hanau ia Hooilo ,
Ka m ano poha ko e leele ,O Ikuwa ka hoku,
O Koeleele ka m a lam a ,
Hanau o Kam a ,
Hanau o Kaneiahuea ,
He akua ia ,
He kanaka o Kam a,
Kou inoa ia , e 0 m a i .
Hanau ae no apopo ka o lua ke i ki ,O Kaneiahuea oe ,
Ke akua m aka oio i ,
Nana ka m aka i ka lan i ,E k i lo ana i k'
a m oku nei ,
I Kahiki na lani ,Ka p auu e Lono i ka '
ha iuiu ,
Huaka oe i Puuokapolei ,He akua oe o Ha ia ,
Hanau oe no apopo ka o luaN a Mum u iluna ,
N a hoowawa ila lo ,
N a Mum u ka lan i ,N a M uahaaha ,
N a ilo eu,na N iniole,
N a ka hua nei
N a ke lono i ke ao ,
K am apuaa’
s Prayer .
A Fragm ent
The ra in is descend ing here,
My flesh—god in the hea vens ,The wreath ladder of Paoa'
l‘
ha t s ep arates the ra in and the sun
In the atm osphere ,
In the great broad smoke- co lum ns ,
Fa l l ing down from hea ven to earth,
Opening the'
hea vens to ra in ,
Kiouli—Kiom ea
'
was born ;Kauakahi - iki - poo
- wa i ku was bornKahakaa - ke luKepoloha ina .
Kulia ikekaua ,
Lonom aka ihe ,
Lono - i k i aweawealoha ,
Lonopuakau,
A panapoo ,Poo ilolea .
O Kanikaw i, O Kanikawa
O Kum ahum ahukolo , O Kolokaaka ,
Thou defend ing gods of Kam a ,
Caus e the ra in to flow
Puna Sp read w ith Fertility
U1
Puna sp read w i th fert i l i ty, r ich infragrance,
E xpand ing the woods of Panaewa
in the ra in,
A ra in, a steady ra in for the lehua ,
A p reva i l ing lehua aspect throughm uch m o i sture
For the ha la b lossom friend of Kaulum ano
Hi lo a ri ses [ca l l ing] a bree ze , a fragrance ,
A fragrance a s o f pa s s ing over lehua, tw ice
Va in [was the ] co ld w ind o f Om aolena ,
R evea l ing toward dawn the cl i ff s .
Many were the fa l l ing s tream lets ;The brook o f Palikaua flowed s low ly
( 52 0)
Pule a Kam apuaa .
He A pana
Puna Lau M om ona .
Puna lau m om ona“
ala kuhinia
Ka l i ko ka nabe leo Panaewa i ka na
He na ,he ua hoonou p aa no ka lehua
He lehua m aka auli i ha lana wa i
I O .
Iho m a i ana ka na i la lo nei,
E kuu kino akua i ka lan i ,E ka haka lei 'o Paoa .
E m ahele aua . e ka na e ka la
E ka alewalewa ,
E ka p unoho'
nui akea
I hau le a i ka lani i ka honna ,
I hookaakaa a i ka lan i e na
Hanau Kiouli Kiom ea ;
Hanau Kauakahi - i k i - poo - wa i ku ;O Kahakaa - ke lu— e
O Kepoloha ina ,
O Kulia ikekaua ,
O Lonom aka ihe ,
O Lono - i k i aweawealoha ,
O Lonopuakau,
O A panapoo , o Poo ilolea ,
E Kanikaw i , e Kanikawa ,
E Kum ahum ahukolo , e Kolokaaka ,
E na akua hooheu o Kam a la —e
Hom a i ana he ua !
N o ka ipo hinalo ha la a Kaulum ano
Ke a nd o Hi lo ,he m oan i he m oan i e
A m oan i na ani lehua ka luaUa puulena o Om aolena
Kaukau ane uwa iao ka p a l i kuUa lau m aka oa m a ka ihe ka wa i
Ua laum eki kahawa i o Palekaua e
Beautiful is Wa ialeale 5 2 1
P lace on the p latform of des i re,The p lace o f the thoughts to dwe l l in ,
It is lo ve ’
s dwe l l ing p laceFor . Kam eham eha .
Being hand led , red cros s [was ] the wood ,
A ll lam a , s inging by the fa l l ing of the ra inR eddened is the sk in of the ohe lo by the
sun ,
Sp ark l ing red in the gra ss [is the ] s acred
chi ld ;A reservo i r for the runn ing water loos ing 2 0 He ahu no ka wa i ho lo i l ina ala
itsel f He ha le wa iho ale no ka pua
A house for the flowers to s tand ; He holopapa no ka lehua e kau a i
A p lace for the lehua to hang up . Kau na lua pua ala i ke kanake e
P lace cho ice fragrant flowers on the M e he kanaka lauoho m aewaewa la
person ;
A s one w i th wa v ing ha ir ;The shin ing stra ight leaf o f the fern ;The fern leaf o f the da rk fernA fern , o f w i ld growth on ly .
If you attem p ted to go there ,
Des i ring the top of the ti lea ves ,
Jea lous o f the swe l l ing of the kuku i ,A d ifferent com fort had the awapuhi .The eye de l ighteth in the beauty of the
woods ,
There was 1 1 0 fau lt in look ing w ith youreyes ,
Beauty co vered all m y m ounta ins,
Wasted by the b i rds are m y lehua flowers ; 3 5 . Manna ia iho la e ka m anu kuu pua lehuaShaken and fa l len down,
Luhia iho la helelei i la loR eaching there , Kaliu descended w ith his Hi k i ae la , na iho la uka Kaliu
off er ing,He liu wa im aka ue ue a loha
Shedd ing tears , weep ing for lo ve N a Kam eham eha
For Kam eham eha
Beautiful i s W a ialeale . Nani W a ialeale
Beaut i fu l i s Wa ialeale in the sky
Sea - wa ves absorb m any waters .
The head of Kap aeloa is reached byKeolewa ,
fly ing as a b i rd .
Haup u i s l i ke a k ite to m e,
F ly ing k ite- l i ke in the heavensEyes is it of the sa i l ing canoe . O thou !
Why went you away, the com pan ion ?
E kau i ka awa i haka a ka lia
K0 ka m anao wahi e noho a i
K0 ke a loha kuleana ha le iaN a Kam eham eha
Kuau iho la kea nono ka laauHe lam a okoa m em e le i ka ua ia e ka
Lelo ka i l i 0 ka p ua he lo i ka laUla oaka i ka m auu kei k i kapu
Ke oho hina lau ka lo le 0 ka p a la iI—le lau p a la i no p a la i uliHe pa la i he nahelehele wa le 1 1 0
Ke hoohele aku oe m ala ila
M akem ake aku i ka 1 1 1 1 10 0 ka lauk iMakee aku i ka l i ko o ke kuku '
N anea okoa 1 10 i . kaawapuhi
Oa ka m aka i ka nani 0 ka laaut e ha la 0 ka m aka i nanaHe nan i wa le no a na
’
u m auna
Nan i Wa ialeale i ka lan iKa i ale hanini ka wa i k in iKe poo o Kap ae loa i hi k iKeolewa lele e— m e he m anu la
M e he pea la ia’
u Haupu
E le le kaha lupe ana i ka la iN a maka ia a ka waa ho lo .
— O oe
I ho lo i aha ia la ke hoa ?
Fornander Collection of Hawa i ian Folk- lore.
Up sett ing the water to ano int the bedThat m an is sa t i sfied through love,Swo l len a s a snow - cover ing garm ent .
The snow gi rd led the sum m i t ,Un i t ing the shou lders o f m y m ounta ins ,The front and back [of ] Kahaliukua ,
D i ffus ing the akoa tears , offens i ve wa ter
of the m i s t .
Bright is Wa imea ; Koha la has cl i ff s ;you a re abo ve [them ] .
A canoe is the p roperty of m an ,
The fre ight ing resem b les the h'igh
p latform ;
Loaded it groans w i th its burden .
Koolau Wind ofWa ilua . K e Koolau 0 Wa ilua .
The w ind - m i st 1 cloud of Wa i luaS eek s and em b i tters the water2 from
the sea .
Wi l ted are the leaves of food -
p lantsand trees
R ipened3 are the stal k s , the food of
M akaukiu ,
The kuku i b los som s‘ foretelleth the w ind ; 5
A sure m es senger o f the [com ing] koo lau
Ka wa iopua m akan i o Wa i lua ,
I huli ia e ke kai , awahia ka wa i ,
A wahia ka lau a i m e ka lau hau,
Pala ka 11 a , ka a i o M akaukiu
He kiu ka pua kukui na ka m akani ,He e lele hooholo na ke koo lau .
The resul ts 5 are seen above at Kapehu ;
S een by the peop le , they ca l l for he lp 6from the w ind ,
[A nd ] warn the canoes to flee
[for sa fety ]The banana leaves com e floating
7 down : 1 0
The hau b lo s som s and the ir m ate ,
m ok ihi ,8 of the s tream ,
Ke kuchu m a i la iuka o Kapehu,
Ike ke kanaka ,kahea , ua lo m akan i !
Ke kipaku m a i la i ka waa e he le e
Ho lo newa ka lau m a ia ,
Ka pua hau i p i l i a loha m e ka m ok ihii ka wa i ,
’Wolopau is the nam e of a w ind at Wa i lua , Kaua i ; l i tera l ly cloud - water.
When the w ind dri ves the sea into the m outh of a fresh wa ter stream , the sa l t water is a t the bottom and the
fresh water is at the top unt i l it becom es s a le, awahia ; the w ind a l so a ffects the leaves of taro p lants and the hou,
hi b i scus .
aFaded
, dead are the leaves of the taro, the food a t M akaukiu, a p lace of Wa i lua .
‘A s sp ies , kin, the kukui b los som s indicate the com ing w ind ,
they are sw i ft m es sengers of the koolau or north
erly w ind .
lsKuehu , to brush away, kindred to puchu, sweep them away to the m ounta in s ide of Kapehu°
The p eop le cry for sa fety from the w ind ,kua lo, and wa rn canoe i sts to seek p laces of shel ter.
’F loat ing down ,holo newa , to gl ide s low ly.
Mokihi , l ike m o ki la , a l i zard tha t l i ves under water, sa id to be large , hence the p rop er nam e Luakiha wherethey l i ve .
I kaulia i ka wa i , i hinu i ka m oe
M im iko ia kanaka he a lohaOpuopu m e he kap a lele hau laI hau kakoo i ke kuahiw iHe pane hono no a
’
u m auna
He alo he kua Kahaliukua
O kuu ka wa im aka akoa, wa i hauna i
ke kewa i
Lam a Wa imea a ke Koha la ka p a l i iuka— o—o e— e
Ukana ka waa na ke kanakaKa hooukana m e he po la wa laP iha loko ua nanahu i ka eha
Laha inaluna Chants .
A. LOVING DIRGE FOR L . L . UA
A las ! the br ight m orn ing star has pas sed
away,It wa s gi ven away to God ;
It wa s hidden away by the dark cloudsHe m ay be up w ith the sta rs
Far abo ve the sky in infin i te space .
You ha ve seen the beaut i fu l Parad i se ;The beaut i fu l p lace of the lam b ,That is surrounded w i th go ld and
d iam onds .
Like the friend ly ra in of Hi loThat is on the way to Hanakahi
Lov ing thoughts p redom inate,A s the yearn ing of m other and chi ld ,
P inching hard the sk in of the lover ;F i r ing the whee l s o f a ffect ion perm eated
w i th love.
[I ] am bemoan ing thee ,
F low ing tears doth flow for thee ,
[Li ke ] the rushing s ea of M akaiwa
The thunder roars in the sky,
A p ro fessor in m athem at ics wert thou ;A p ro fessor of science wert thou ,
Seen by the eyes and sei zed by handsTum u l tuous was the vo ice of sorrow
Be ing hea rd from i s land to i s land .
Husband and w i fe sep arated ;
Broken are the bands jo ining'
R us s ia
The fr iend of the sea ha s gone ;
Gone to dwe l l in the ca lm o f Kona ;
Wi l l not aga in see the un i t ing o f the i s lesIn the Ka i lua day of Laha ina luna .
Mem or ies o f the com rades of the hot day
of M akalii .
G lory is gone , the beauty ha s pas sed away,The e lder brother has gone to the
fr iend les s land ;we are chi ldren o f the sam e p arents ,
We sha l l m eet there aga in ,
Never to be sep arated in. that rea lm
M au M ele no Laha inaluna .
KA N IKA U A LOHA N O L . L . UA *
1 0 Ka hele no a k ipa i Hanakahi .A kahi ke a loha e hana nei
,
I loko 0 ka wahine m e ke ke i k i,
In iki wela i ka i l i 0 ka ipo ahi ;
A hi loko hui la i ke a loha .
5”
A o le he kaawale ana’
ku i loko ola ila .
* A teacher of the Sem inary, recent ly deceased. By the students of the Laha ina luna Sem ina ry, Feb. 1 3 , 1 854.
*Kekahi kum u o ke Kulanui i m ake aku nei . N a na haum ana 0 ke Kulanui , Laha ina luna , Feb. 1 3 , 1 854.
(52 4)
A uwe, na na lo ae nei ka Hokuloa
m alam alam a ,
Ua m anuahna aku la e ke A kua °
Ua panna aku la e na ao Polohiwa
A ia p aha la iluna i ka poe la lan i hoku,
Iluna i ke aou l i la o loko l i lo aku.
Ike aku la oe ia Parada iso nan i ;Kahi nan i o ke Keikihipa ,
I hoohiluhiluia i ke gu la a m e ke d iam ana
M e he m akam aka ala ka ua no Hi loC
A loha ana oe la e ,
Ke niuniu oe a ka wa i kaheKahe m akawalu ke ka i o M aka iwa
A iwaiwa ka hekili poha i ka lewa ,
He ahikanana oe i na m ea helu ;He puaakela oe i na m ea ike
,
He ike na ka m aka la lau ka l im a
N ui ka p ihe ke wawa nei
Ke ho lo nei ka lohe i na m oku .
Moku ke kane kaawale ka wahine ;Naha ka p aa ka p i l i o R us ia .
Ua ha la ke ka i ka m akam aka
Hoi no a noho i ka la i oKona ;Pau ka ike ana i ka hono 0 na m okuI ka 1a ko Ka i lua 0 Laha ina luna ,
A loha m a i na hoa 0 ka la wela o Maka luUa Ikaboda , na ha la ka nan i ,Ua he le ke ka ikuaana m akua 0 ka a ina
m akam aka ole ;
He m au kieki kakou na ka m akua hookahi.M alaila no kakou e hui a i ,
Laha inaluna Chants 52 5
Thou hast gone first and we sha l l fo l low ,
Weep ing in lov ing rem em brance of thee,
L . L . Ua,
Who ha s gone a lone on the journey of
s leep .
The teacher has gone, his teachings ha veceased ;
The departed sp i ri t has been la id to rest ; 40 °
Mo ved to the cl i ff of Hoo ipo ;
Taken there to Wahinekapu,
The go ing off of the lo ved one
To seek the com p an ionship for thi s barrenp la in .
Loud is the weep ing and wa i l ingFor the father of the com pan ion less hom e
Brought together but soon separated ;Taken by the rushing w ind abo ve.
Scatter ing the fragm ents'
of love,Overflowing the top of Wa ialoha ,
Lo v ing thoughts are a lways for theeA t the gras sy p la in of Lele.
Take away the breath and l i fe ceases,
The breath ha s ended the thoughts w i thin ,
The naked sou l p as sed away .
Two things tha t are dear w ithin,
The lo ve which has returnedThough your sou l ha s departed ;Tak-en away to Kai-m a lam a be lowBefore wa s the l ight and da rknes s at
the rear.
C lose thy eyes w i th love.
The sou l is return ing to the coconut
grove of Le le ;To the dark clouds of Wa i luku ;To the co ld m i sty ra in o f Ku la ;To the sm oky sp r ink l ing ra in fa l l ing 6S
in the gras s ,
Jo ining the ra in and the sun
In the co ld and chi l ly t im e.
R eturn thy sou l to M aunahoom aha ,
R es t from wear ines s and pa inThat was scattered , dam aging the thicket ,The b i rd that eats lehua of Hauola ,
The ra in- fog that hung over the woods ,
We thought you were there, but no .
A shadow o f the sou l that went at dawn ;A t the break ing of the day.
The vo ices of the b i rds above are gay lys inging,
Your pas s ing foots tep s are sound ing
O oe no ka h i k i m ua o m akou na uka l i ,He 1 1 , he a loha ia oe e L . L . Ua ,
Ka m ea i he le aku la i ke ala koolua ole
a ka m oe .
Ua ha la '
ke kum u , pau ke a o ana ;
Moe kinowa ilua ke kaha ana’
ku nei ;
N ei aku la i ka p a l i o HooipoLi lo a ia i Wahinekapu ,
Ka he le ana aku nei a ke a‘ loha
E im i ana i na hoa kuka o ke ia ku la panoa .
I ka na noe uwahi m oe i ke p i l i ,I p i lna ka na m e ka la
Ke anu 11 0 i m e ke koekoe .
I—Io i ka uhane i M aunahoom aha ,
Hoom aha i ka luhi i ka eha
Olo ka p ilie e uwe ana
I ka m akua 0 ka‘
ha le hOOp ili wa leI ka p i l i no a haalele m a-i ;
Popo i na nm i i hao a ka m akan i ilunaHoolelele i na anneke a ke a loha ,
Ke hele nei a ban in i iluna o Waialoha ,
A loha wa le ke kahana loa oia nei
I ke ku la p i l i o Lele .
Ka i l i ka hanu le le ke ea ,
Ua p au ka m akan i ka m anao a loko ,
He le kohana ke kinowa iluaE lua m ea nan i a loko .
e hana nei ,
O ke a loha na hoi m a i
K0 k ino nhane na l i lo e
Li lo aku la ia Kam alam a ila loM alam alam a ke alo pou l i ke kuaPapale i i a m aka i ke a loha .
Ke hoi nei ka nhane i ka m a lu niu 0 LeleI ka m a lu kuwawa o Wa i luku :
I ka na nau lu noe anu o Ku la ;
I lu ia , eha wa le ka nahele,
E ka m anu a i lehua o Hauola ,
Ka ka punohu a ka ua i ka laau ,
Kuh i m akou 0 oe ia , ao le ka .
He aka 1 1 0 ka uhane i hele 1 ka wanaao
I ka wehe ana 0 ke alaula m alam alam a .
Kan i u ina ka leo 0 ka m anu iluna ,
N ei nako lo na kapua i 0 kou hele ana
Fornander Collection of Hawa i ian Folk- lore.
Like the s trange one o f M aunap iku,
A sad and lov ing m em ory of you .
My love to Lan ihulipo at the sm oky crater ;Benum b ing love, benum bed by the co ldTurn ing and facing the p la in o f Nahi l i ;P la i t ing m i s tak ingly the faded red flowers
o f the thicket ;R em em bering thy love at the p la in o f
L im aloa ,
Qu ick ly recogn i z ing the beauty of love ;Lo ve of the sea o f Pa i lo lo and Ka iw i ,Where you used to sa i lYou have gone away w i th good fortune ;Your brethren are left behind in tears ;
Your elder brothers in sorrow ;
Your m any fr iends a re m ourning here,A nd your teachers are weep ing.
Your friends of the journeyHave gone and p a s s ed the shade of
Kaawela .
Separated are we your brothers from the 9 5
study room,
The room where pursued d i fferent stud ies ;It was the ark of w i sdom ,
Unhab i ted house of the m ind ,
Death i s an inher itance o f the bodyA m em ory of love to thee ,
Farewe l l to thee who ha s gone ahead
To see the heavens and their hosts .
Your dream s o f w isdom ha ve p as sedTo the doub le of the squa re and the
thickness of the cube ;To the fu l lnes s of the square and ex tract
o f the square root ;
To the triangu lar and the a lgebra ,
Geom etry and tr igonom etry ;To the survey ing and navigat ionYou ha ve gone to the new Jerusa lem ,
It is the inheritance of j ust persons ;It is the p ath qu iet ing the w indWhich we m i s taken ly he ld .
You we re ahead in all stud ies .
Your s tud ies are over, the body isp rep ared for its s leep ,
S leep ing by the sands of Laha ina luna ,
Upon Jesus the S av ior[It is ] for us to be com forted .
1 1 5
Kaa'
wale m akou ou pok i i 0 ka ha le noele,E noe le aku ana i ka apua p aa 0 ka ike ;
O l<a ha le lewa ia 0 ka noiau ,
Hale hoo ilina ole 0 ka noonoo ,
He hooilina ka m ake no na k ino
Moe loli i oe i ke one 0 Laha ina luna ,M aluna o Iesu ka hoola
E ala oluolu a i m akou.
He m ea kam ahao ia no M aunap iku,
He 1 1 he a loha ia oe la e
A loha Lanihulipo i ka uwahi a ka lua ;A loha m aeele, m aeele i ke anu
,
Hu l i kua hu l i m oe i ke kula o N ahi l i ;Hi l i hewa i ka pua ula m ae a ka nahele ;
Haa le m a i ana kou a loha i ke ku la 0
L im aloa, ,
A o le loa e ike i ka m ea m a i ka i o ke a loha ;A loha ke ka i o Pa i lo lo a m e Ka iw i ,Kahi an e ho loho lo a i .
He le aku la no oe m e ka pom a ika i ;
Noho kou m au pokn m e ka wa im aka ;
Ou poe ka ikuaana m e ka m inam ina ;
Ou nui k in i e kan i kan nei ,
O au m au kum u e u nei .
N a m akam aka ia o kam ahele
He le aku la ae na lo i ka m a lu o Kaawela
He 11 he aloha'
ia oe la e .
A loha nui oe e ka m ea i h-ele aku la,
E ike i ko ka a ina lan i a m e kola ila pua l iPaukou hiolani ana i na m ea naauao .
I ka p apalua o ke kuea a“
m e ka m ako luko lu 0 ke cuba ;
I ka hoop iha ana o ke kuea a m e ka unuhi
0 na kum akaha ,
I ka huinakolu m e ka hoa ilonahelu ;
M oleanahonua m e ke anahuinakolu ;
I ke anaa ina m e ka holohOlom oku
I—Io lo aku la oe e ike ia Ies rusalem a hou,
Ke kuleanap aa ia 0 ka poe pono ;
He ala hoolulu ia na ka m akan iA m akou e kuleana hewa nei .
He hi k i m ua oe i loko 0 na buke noonoo ,
Pau ka noonoo la na 10 1 1 1 ke k ino i ka m oe,
Fornander Collection of Hawai ian Folk—lore.
You a re the kawelu (gras s ) atthe cl i ff of Nuuanu ;
A t Nuuanu, the d i v id ing l ine of
know ledge,Seek ing for you but never find ing you.
There you are a t the Isthm us of Dar ien,
O ver looking the Med iterranean Sea
O Laha ina luna , I lo ve you .
You are the sound ing tw ine o f the
shoem aker ;You are the s ledge ham m er of the
b lacksm ith ;You are the com pa s s of the na v igators ;
A nd the m ud—hen s inging a t m id - n ightI heard a no i se whi le as leep and awoke,O Laha ina luna , I love you.
You were a hunch- back among the chiefs ;You were the consult ing com p an ion of the
two w inds ,The moae and the haupepee
They are the originators o f the kona ,
To hide away your loveA cros s to the stormy sea of Cap e. Horn
O Laha ina luna , I lo ve you ;Thou a rt the m i sty ra in of
’
L ilikoi
That i s agi tat ing m y heart
You ha ve seen Waialeale,
You were del ighted w i th the water
of Hannu,
Lo vely Kaa la sub l im e in its beauty,
It was the ~beauty o f the land ,
You are the fragrant flower of A inahau,
that is k i s sed in all lands .
In the m ids t of peop le, and the j ungle of
A fr ica .
I love the lehua b loom ing on the p la in ,
Sat i sfied _in the sojourn that was b lessedby the red ra in
,
Murm ur ing at Kanehoa
You wa s a friend in t im e o f troub le at
Laha ina luna ,
Just l i ke the pervad ing of perfum es
F ly ing o ver to the ca lm of Le le .
I j um ped to em brace you , but cou ld not
find you
You were at Ieheulani 70 .
Beaut i fu l l ies the field of Ka iwiula
O Laha ina luna,
I love you ,
The greatest in the K ingdom of
Hawa i i nei .March 30 , 1 853 .
O ke kawelu ka oe i ka p a l i 0 Nuuanu ;A Nuuanu hul i ka pa lena 0 ka naauao
,
E im i aku ana ia oe ao le ka oe i loaaA ia ka oe i ka pua l i o Kaliena ,
A ia ka oe Ieheulani .
Nan i ke kula o Ka iw iula e wa iho nei
E Laha ina luna , e a loha oe,
Ka m ea ihiihi m a ke A up uni Hawa i i nei
E hua i aku ana i ke ka i o Ka ikahonelua,
E Laha ina luna , e a loha oe.
O ke kua ina kan i ka oe a ka poe hum u
kam aa
O ka ham a le kui hao ka oe a ka poe kui
hao ;
O ke p anana ka oe i waena 0 ka poe
holom oku
O ka a lae kan i kuluaumoe ka oe.
Moe an a puoho lohe i ka halulu,
E Laha ina luna , e a loha oe .
O kahi kuapuu hele ka oe i waena 0 na’
1 1 1 ;
Ka hoa kuka ka oe 0 na m akan i eluaO ka moae a m e ka hauapepee .
N a laua e hooluli ala o ke kona,
I huna aku ho i i kou a lohaI alo aku ho i i na lae ino o Kepahoni
E Laha ina luna , e a loha oe ;
Ka na noe ka oe o L ilikoi
E hako i lua nei ka puuwa i .Ike aku la oe ia Wa ialeale.
Wa lea aku la oe i ka wa i o Haunu,
A loha Kaa la he onaona i ka nan i ,He nan i no no ka a ina ,
O ka pua ala oe o A inahau i hom 1 a m a na
aupuni a p au,
I wach a ho i 0 na wahi kanaka a m e na
auakua o A pelika .
A loha ka lehua ak i pop‘
ohe i ke ku la ,
I wa lea ka noho ana i ka hoop iha ia e ka
11 a ula ,
Ke nu m a i la i Kanehoa .
He hoa oe i ka la inea o Laha ina luna ,
M e he wa i luk ini ala ia e p aoa nei
Le le hoolahalaha aku la i ka la i o Le leI le le aku wau e apo ia oe ao le oe i loaa
A Lov ing Song for the“Sem ina ry.
Deep regards , sem inary, our m other of
educat ion,
Our m other of thi s p lace,Our m other of the hot days ,Our m other o f the dust ,
Our mother of the co ld weatherthat chi l l s the
-
sk in ,
The p arent of the scattering ra in ,
The m other o f the gras s gl itteringin the sun ,
Our regret for thee as thy chi ldren lea vethee w ith love,
My mother of the'
orphanage per iod inthe hot and co ld weather.
Thou art co ld , m y lo ve ,
The sun was above and you were below ,
R egard to you , O un ited fam e,
My lov ing ‘
m other of the barren hi l l,
My m other of the p leasant breeze ,
My m other of the sea - breeze ,
M y m other when at p lay ,My mother when a t work ,My m other of the elule1 food ,
My mother in the ascent of
steep cl i ffs ,A nd the tra i l of Ku ia and Mak i l i , 2 0
My m other of the p a tter ing lehua ra inMak i l i wa s the m other of the fog of Ku ia ,
You were known by the things m ade byyou.
Be com pas s ionate to the wom an w i thchi ld ,
The m other who concei ves frequent ly,You ha ve conce i ved these four or five
years,
You ha ve long conce i vedA nd your t im e of de l i very is at hand
You fe l l i l l O p regnant wom an ,
The ap p roach of b i rth is released,The red ra in o f b i rth is near,
Your t im e of labor is one of these days .
My love '
to you and the rest of yourchi ldren ,
’
E lule, young potato leaves .
He M ele Aloha no
Kulanui .
Ka ho lo O Ku ia am e Mak i l i ,Kuu m akua 0 ka ua kanikani
’lehuaMak ik i ka m akua 0 ka ohu -
noenoe o Ku iaUa ike ia oe m a na m ea i hana ia nou
A loha ka wahine hap a i ke i k i ,
A loha ino o Kulanui ko kakou m akuahine
m a ka naauao ,
A loha ka m akua o ke ia wahiA loha ka m akua 0 ka la welawela ,
Ka m akua 0 ka lepo ,
A loha ko kakou m akuahine o ke‘
anuanu
ha 0 ka i l i ,Ka m akua 0 ka 1 1 a kawalawala ,
Ka m akua o ke p i l i anap anapa o ua ku la lanei la ,
A loha ino no ho i oe o haalele kau m au
ke i k i ia oe la , ea a loha ,
A loha kuu m akuahine 0 ka wa m akua ole
1 1 a p i l i ia ka la , ka we la ,ke anu ,
Ke koekoe ia oe la , e a loha ,
He la ko luna 0 oe ko la lo ,
A loha oe e kaulana huipuia ,
A loha ka m akua o ke~ ku la panoa ,
Kuu m akua 0 ka makani olu,
Kuu m akua o ke aheahe a ka aa ,
Kuu m akua 0 ka paan i ana ,
Kuu m akua 0 ka hana ana ,
Kuu m akua 0 ka a i ka elule .
Kuu m akua 0 ka puna ikiiki 0 na p a l i ,
A loha ka m akuahine hap a i p inep ine.
Ua hapa i iho nei oe i keia m au m akah i k ieha a el im a ,
Ua loihi kou hapa i anaA na kokoke m a i kou wa e hanau a i
Hoiloli iho la oe e ka wahine hap a i ,Hem o m a i la ina ina hanau kei k i .A na kokoke m ai ke kuakoko e hanau a i
E hanau ana no nae oe i ke ia m au la .
A loha oe a m e kau m au ke i k i i koe,
o Fornander Collection of Hart 'a i ian Folk- lore.
O ur love fo r our younger brothers ,Our lov ing m other o f the red dust ,
Our lov ing m other, farewel l .Farewel l to thee , I return to the
dry p lace,A nd the two—m a sted schooner which
shadowed thee, farewel lYour face is hid , we cannot see you,
our beloved ,
Our younger brother whom we love,who saw the p lace through you ,
A te at thi s hot and barren p lace .
I f I searched for you here I shouldfind you,
A nd by letters wou ld you be found .
Memories of schoo l , devot ion, lunch,
roam ing, s leep ing, p lay ing,
and work ing t im e .
If you searched there you wou ld 45 Ina oe i hu l i m ala ila , e loaa no,
find us,
A loha na m akuakane 0 kakou, a loha oukouMem or ies of our parents , a p au .
farewe l l to you all
A Song for Laha inaluna He M ele no Laha inaluna
You are Laha ina luna ,
The p a rent of the educated
You were organ i zed w i th w i sdomA nd thy works therefore are indeed good .
You are the forem ost in Hawa i i here,You are in an e leva ted p lace,Your several bu i ld ings a l so a re
a lways clean .
Your fence and roads are good .
You are, Laha ina luna ,
The father o f the orphans ,
A friend o f the friend les s ,A l ight to shine in the dark p lace,A gu ide for the unknown p laces .
You p ro v ide the food for fam ine landsYou are , Laha ina luna ,
You are a sharp two - edged sword ,
S ep arat ing the darknes sO f all these i s lands .
A loha i 1 1 0 na ka ika ina o kakou,
A loha ka m akua 0 ka lepo ula ,
Ka m akua a loha , a loha .
A loha oe ke noho iho ke hoi nei m a ka
m a loo,
A m a ka m oku kialua huna ka huina ao
uli ia oe la e , a lohaNa lo na m aka pau ka ike ana ia oe , e a loha ,
A loha na poku o kakou i ike ia keia wahiia oe la e !
A i no i ke ia ku la wela e au .
Ina i hu l i ia oe m a ke ia wahi e loaa no ,
A m a na pa lap a la e loaa no oe .
A loha ke ku la ana ,ka pu le ana , ka a i ana .
ka hele ana ,ka moe ana , ka p an i ana
ka hana ana ,
O oe e Laha ina luna,
Ka m akua oe 1 1 0 ka naauao ,
Ua hookum uia oe m e ke akam a iO kau m au hana 11 0i he m a i ka i no iaO oe hoi ke pookela m a Hawa i i nei ,A ia hoi oe m a kahi k iek ie ae ,
O kou m au ha le ho i he m ea m aem ae no ia
O kou m au pa , a m e i i a a lanu i , he m a i ka ino ia ,
O oe hoi , e Laha ina luna .
Ka m akua no ka poe m akua ole,
He m akam aka 1 1 0 kahi m akam aka
Ile kuku i 11 0 i no kahi poul i ,He a laka i no oe no kahi ike ole ia ,
Ia oe ka a i 1 10 kahi a i oleO oe e Laha ina luna ,
I—le p ahikaua oilua oe ,
E hookaawale ana i ka pou l iO ke ia paea ina a p au.
53 2 Fornander Collection of Hawa iian Folk- lore.
Whi ten ing the p la in of Lele,G lory ing o ver lower Laha inaThe thought was lost ,[It ] a lm ost returned to A m erica ,
The p lace whence it cam e.
The sea is before your eyes .
The be l l rings early in the m orn ing,
A t the break ing of the dawn of day.
A wake ,m ove, and go to devot ion .
The be l l rang, the teacher entered ,
A fter devot ion a few m inutes of restThe be l l rang aga in , break fast was readyKam akan was weep ing,
Hav ing the rout ine tasks ,R est ing and p ray ing‘
A fter breakfast , t im e for work ,Work ing w i th our hands for food
A p ri l , 1 839 .
A Song of Laha inalunaBY K I A I KA I
Beaut i fu l art thou Laha ina luna ,
The trees that are grown on good so i l ;Grown and co vered by thy lea ves .
Under thy shade everyone rests ,
Shad ing the p laces that were not shaded ;
Darken ing where nothing green wa s seen
P lanted on uncult i vated so i l ,That is why we ca l l you a tree ,
She ltering these i s lands .
Thou art stand ing a lone on thi s barrenhi l l
,
A nd thi s p lace was shaded by you,
You are fam ous for your shade
A nd lo ved a l so by the lands .
For you were grown in the darkThe peop le of that p lace ha ve
ra i sed you ;They ha ve fed youWi th the things to develop you ,
Your lea ves have grown and are beautiful,You m us t be s tronger than all the p lants
March,1 839 .
Kahi M ele ia Laha inaluna .
N A K IA I KA I .
1 5 N a ko la i la poe i hoala ia oe ;
Hana i m a i la lakou ia oe
M e na m ea e ulu a i oe,
Ua ulu a m a i ka i kou m au lau,
E ika ika oe m am ua 0 na m ea ulu a pau .
Hoa ia i ana i ke ku la o Le le,Kei ana iluna o Laha inalalo .
Ka m anao ua nalowale,
A ne ho i i Mareka ( A m elika ) ,I kona wahi i he le m a i a i .
Ke kai alo i ka m aka .
Kan i ana ka be le i ka wanaao ,
I ka wehe ana o ke pewa o ke ao .
E ala ! E en ! E hele i ka pu le .
Kan i ka be le kom o ke kum u,
Pau ka pu le hoom aha i na m inute ,Kani hou ka be le he be le a ina ia ,
Ue ae nei o Kam akau ,
E m ea ka p aluku ha ina m a ,
Hoola i ka noho e pule ana ,
Pau ka a i , hele i ka hana ,Ka hanalim a no ka a i
N an i no oe e Laha ina luna ,
Ka ka laau i ulu m a kahi lepo m a ika i ;Ulu a m a i ka i kou m au lau .
Ma la lo o kou m a lu na m ea a pau.
Ua hoom alu aku la oe m a kahi m a lu ole ;
Hoouliuli aku la m a kahi u l iu l i ole.
Kanu ia’
ku la oe m a kahi i kanu ole ia ;
N olaila ho i kapa ia aku oe he laau,
E hoom alum alu ana i keia p aea inaKu iho la oe m a ke ia ku la panoa ,
A na m a lu keia pae wahi ia oe,
Kaulana akula oe no kou m a lu ,
Ua a loha ia hoi ia e i i a a ina ,
N o kou ulu ana i loko 0 ka pouli ,
Laha inaluna Sem ina ry. Kulanui Laha inaluna .
BY PA A LUA N A PA A LUA .
O f the Sem ina ry seek ing know ledge ,
It seeks to m ul t ip ly, to subtract , to div ideLocated there on the grassy p la in of Le le[Is ] the reflection of its glas s w indow s .
The m i sty ra in is fa l l ing on the Pq elu
p la in,
The eyes of the peop le of Laha ina are
a ttracted
[A nd ] they inqui reWha t is that obj ect of Laha ina lunaTha t is gl i tter ing 0 1 1 the p la in of Puope lu ?It is the firs t t im e thi s wondrous thing of
Laha ina luna is seen
Turn. look at the wondrous objecto f Laha ina luna
Shin ing and gl ittering forth
Go up and look , and see the beauty o f
Laha ina luna ,
You w i l l see the Sem inary bu i ld ing and'
the wondrous thingsWherethe learned peop le res ide , 1 5 . Kahi 0 ka poe naauao e noho a i .
[A nd ] w i l l see the dorm itory of the I ike aku an i ka ha le m oe 0 na haum ana
students
Ma rch 8 , 1 839 .
A Lam enta tion . He Uw e Aloha .
BY K A A UEPA A N A K A A UEPA A
A ff ect ion,
A ffect ion , my com pan ion ,
My com p an ion in the co ld and the chi l l 'My com p an ion in the heat of the day ;
My com p an ion o f chi ldhood ;My com p an ion from the floa t ing land ;Love, m y com p an ion , weep .
My com p an ion of un inhabited region ;My com p an ion seek ing things m yster ious ,
O ke Kulanui im i akam a i ,Nana i im i ka hoonn i
, ka hoolawe , ka
puunaue,
Ke noho m a i la i ke kulap ili o Le leKa hulalilali a na pukaaniani
Ke kewa i la e kahe ana i ke kula o
Puope lu,
Kaha ka m aka o ke kanaka 0 Laha inaN inau ae la ;
He aha la kela m ea o Laha ina lunaKe hulali m a i la i ke ku la 0 Puope lu ?A kahi 1 1 0 a ikeia ke ia m ea kupanaha o
Laha ina luna ,E hu l i , e nana i ka m ea kupanaha o
Laha ina lunaKe alohi anap a m a i la .
E p i i e nana , e ike i ka nan i o Laha ina luna ,
I ike aku an i ka ha le Kulanui a m e na
m ea kup anaha
A loha ,
A loha ku’
u hoa ,
Ku’
u hoa i ke a nu a ke koekoe,Ku
’
u hoa i ka we la 0 ka la“
,
Ku’
u hoa p i l i kam a lu,
Ku’
u hoa m a i 1 1 a a ina lewa ,
A loha ku’
u hoa u .
Ku’
u hoa o kahi kanaka ole,
Ku’
u hoa im i i na m ea pohihihi ,
534
1 0 .
I S
Fornander Cat!eet ion of Hawa-iian F01le—lore .
Seek ing A m erican peop le of educat ion ; 1 0 .
B rought hi ther from fore ign lands .
Lo ve to you , O m y com p an ion ;My com p an ion p eopling the un inhab i ted
Beaut i fu l a re the p roud flowers ,Beaut i fu l are the shade grown flowers 1 5
When we l l openedThe p atch owne r rejo icesIn his flowers here
July 1 3 , 1 840
Lunalilo
Mov ing, the heavens fe l l by the ro l l ingof Kieleula ,
By the sweet vo iced lun ihini in the woods
By right the chief cou ld not say anythingFrom w i thin Hinawa ikolii .The centra l p recious ta x o f the upp er Haca 5
_To ra i se up red Ma lan i so as to be heard
He was from Kalanipule i :
A s the chief stood forth,n ine p rostrated ,
D i v ided through the p ros trat ion they
escap ed thi s ,The eyes reverted not on seeing clear ly, 1 0
I went on , t i red of him
Here you are.
Kona was la zy for the sun wa s hot,
Huehue wa s enjoy ing the gent leland breeze,
N ot wearied by the hand of Hikuhia
The stand ing s ta ff of M a ilehahei
Shie ld ing on ly those ha v ing confidenceWhat are you do ing there, Keawaawa ?
You cam e back by the aa l i i lea f road,
Kam akuhi sm el l ing fragrant flowerso f Kapuulena .
Let us look , he is here ;He was m eek , gent le wa s his l i v ingIn rece i v ing these good things ,
s i tt ing quiet ly.
Here you are.
I im i ia e ko A m eri ka poe naauao ,
I lawe ia m a i m a i na a ina e m a i,
A loha oe e ku’
u hoa .
Ku’
u hoa hoolau kanaka o kahi kanaka ole.
Nan i i i a pua hoom ahie,
Nan i 1 1 a pua ulu m a lu ,
I m oha la m a i ka i a iOlioli ka mea
“
kihap a i
I kana m au pua nei
Lunalilo .
N aue hina ka lan i i i a ke kaa Kieleula,
N a ka lunihini leo lea i ka nahele
N a ka pololei kan i kua ole na’ l i i .
M a iloko m a i o Hinawaikolii .
Ka omohi p alalahiwa i ka uka Haea
Ka ea Ma lan i ula i kau ka lohelohe ,
N a Kalanipulei i a nei .
N a ka lan i ke ku m a i eiwa ka m oe
Moku loko i ka m oe a ua Ola one iHoiho i ole ka m aka ke ike aku,
Hele ho i an a m olowa ia ia ,
E ia la— o e.
Molowa Kona na we la i ka Ia ,
O Huehue ka i apo’
a e ke kehan,
Kaum aha ole i 1 1 a l im a o Hikuhia
Ke ka lele ku a M a ilehahei
Hilina i wa le iho no i ka hilina iHeaha kau e Kaawaawa 0 la i la ?E ho i m a i oe i ke ala lau a l i i ,Kam akuhi hanu pua ala o Kapuulena
E nana e kakou, eia ianei ,
Ua akaha i , ua kakun m a i ka noho
I ka hi k i o ne i m ea m a i ka i he noho m a l ie ,
E ia la—oe
Fornana'
er Collection of Hawa iian Folle—lore.
The sm a l l p a rent who rad iates KahualoaKalanikupuapa the high chief,
the ancestor ,
S p ringing forth the joy and des i reTo s e i ze the hand , confirm ing the vo ice 1 0
That thi s is m y lehua fie ldHere you are
There in Mana [is ] the shadow ,
the m i rage,Searching for Ka lam a Kop i i ,Found
'
at the fi fth o f A ina ike , 1 5
A work of the res idents of L im aloa ,
E rect ing hous es at Pap iohuli .
The house o f the thick cloud at
Kauna lewa was fin i shed ,
The r idge bonnetted by Kalauam a ihiki
So you ha ve com e over here, 2 0
l ha ve gone to seek foodFor our house wa rm ingHere you are
Hakalelepon i .
The b i tter gourd had p rotect ion o f
chiefly kapu,
The fragrant shrub of the stream ,
The chief's p i l lar it wa s o f Kaka ’
e .
A ret inue , gathered com p as s ionatelyfor the Kakaalaneo , 5 .
A wa ter- course dam for the no i sy p laceThere was the wonderful chief’s res idenceFor the kapued stream of Kam akaalaneo
The house was s i lent and em p ty,1 1 0 p eop le ;
The bed was not used ,
Perhap s onwa rd in the sm a l l room ,1 0
Here you are.
The hea vens turned back , the chiefturned front ,
Turned from Keaka the chief's tree,
The ances tra l ohia from the woods ,
The m am aka sp rout ing fie ld of Piilani , 1 5
P lucked [by ] the res ident the leaves ca l l
O ka i k i m akua nana e kaa Kahualoa ,
O Kalanikup uap a i ka laninui , ke kupuna ,
Kupu m a i nei ka olioli m e'
ka m akem ake
E la lau ka l im a e hooko i ka leoO ka
’
u ku la lehua no ia,
E ia la oe.
A ia i Mana ke aka ! ka wa i l iu la '
E im i ana ia Ka lam a Kop i i ,Loaa i ka hapa l im a o A ina ike,
He hana‘
ka ke kam aa ina o L im aloa
E kukulu kauhale ana i Pap iohuli ,Paa ka ha le a ka nau lu i Kauna lewa ,
Ke kaupaku ia la e Kalauam aihiki
Ul
a hiki m a i ka o-e ianei .
Ua halaau i ka im i m ea a i
l m ea kom o no ka ha le o kaua ,
E ia la— o e
Hakalelepon i .
O ke kam anom ano a l i i kapu ka uhi ,
Ka aa la m akahinu 0 ke kahawa i ,Ka pela ’l i i no ia a Kaka ’
e.
He k in i haehae ahu no ke Kakaalaneo ,
He pan i m ano wa i 11 0 ka halulu kahiN ola ila m a i ka noho kup anaha
’l i i,
N o ke kahawa i kapu o Kam akaalaneo
He neoneo wa le no ka ha le, aohe kanakaWa iho wa le iho no kahi m oe
E ia’
ku p aha i 1 1 a rum i liiliiE ia la—o e .
Kaakua ka lan i , kaa alo ke’
1 1 1,
Kaa m a i Keaka ka laau a l i i,
Ka ohia kum akua m a i i ka wao
Ka hoowaa ulu o m am aka o Piilani ,
Kapa ipa i ke kup a oha ka lau ;
S ong Book of K ala ikuaiwa .
The o verturned lea f o f the kapu ;Kapu of Kauwaunui , the flute.
Go [thou ] accord ing to the urgingof the des ire ;
The m ind lead ing the body, 2 0
But you would be t ired of the lo ve,Here you are.
Here am I , the kuahine ra in ,
R a in ing in the woods of Kaau ,
Jo in ing fr iend ly the dew s o f Keehn,
The dew drop s of the m i sty cloud ,
Dripp ing to flood,float ing the nene
b los som s ,
For the teas ing kupukupu in the Wa i ko loaWork ing craft i ly on the p la in of Kanoenoe,
Dece i v ing the nat i ve born res ident of 30
that p lace ;The m any above Kokoloa
When you ca l led the m ea l wa s fin i shedYou were fam i shed w ith hunger,You had better ha ve som e sa lt,It is the best there is 3 5 .
Here you are .
K a iahua .
F ly abo ve the re lent less p ath of the w ind ,
S ickened by [the ] head ra in of Ikuwa ,
Tread ing the borders of Kaawela,
A t the eyeba l l o f M anohina at M akalii ,
The wom en abo ve N uum ealan i ,
A t the hea ven cross of Kuhana hea venIn the flower ing thicket of Laum alahea
Tha t ca l led m e to you in your day [of ]rejo icing.
If you got angry your chin wa s fi rm ;
Becom ing ind ignant your m outh clo sed 1 0
E x tended the long l i zard tongue
Thi s m an was d i sp leased w ith youWhat k ind is it ? the thing is rubb i sh,
Here you are .
Perhap s scattered 1 5
There at Kank in i [is ] the b i rd- fear ingfi re,
Ka lau kahulihuh'
a o ke kapu ,
Kapu a Kauwaunui ka ohe.
O he le i ke ko i a ka m akem ake ;
Ke kono a ka m anao i ke k ino ,
O oe no nae ke luhi ana i ke a loha ,
E ia la—o e.
I p un i ke kupa ,ke kam aa ina o lai la
Ke k in i m auka o Kokoloa .
E a m a i nei oe ua p au ka a i ana ,
Oki loa oe i ka pololiE aho
“
no ka pu p aaka i a’
e,
He m a’
u no ia ,
E ia’
la—o e
K a iahua
A hi k i m a i ka ukiuki paa ko waha ,
(Hem o ke le lo loa o Pelo ) ,Wahawaha keia kanaka ia oe ,
(Heaha ke ano ,he op a la
.
ia m ea ) ,
E ia la—e e .
(Puehu p aha )A ia i Kank ini ke ahi kana i m anu ,
2 5 .
E ia’
1 1 e ka na kuahine,
E na nei i ka nahele o Kaau
A u hoolaua o Keehn wa i kehau ,
Ka huna wa i kehan a ke kiowao,
I kulu kio ,ha lana i ka pua 0 ka nene,
N e ke kupukupu hone i ka Wa iko loa ,
Hana m aalea i ke kula o Kanoenoe ,
Lele iluna ke ala ino a ka m akan iHooliliha i poo .ua o Ikuwa ,
H'
eb i he le i ka lihilihi . o Kaawela ,
I ka onohi O M anohina a Maka l i f,O na wahine iluna o N uum ealani ,
I ka p ea lan i 0 lan i Kuhana ,
I ka uluwehiwehi lau pua o Laum alahea ,
I hea m a i oe ia’
u i ko la lea-lea .
(Huhu iho oe ku ko nuku )
Fornander Collection of Hatcia i ian Folk—lore .
A fi re bew i ldering b irds for PokahiThat were snared above Kaawana
A fi sh- net it is of Kam a ino ,
A bag (o f Ha sa i ) gathered fog
from the m i s t .
The net i s sp read in the smoke,The fi sh is se i zed by hand of Puawalii ,
A chief whose lo ve is a cur ios i ty to ti s ,
X1 1 awa pas ser, an accuser,
A ri ver- m outhed lobs ter for him and I
Here you are
Keohokalole
BY M A KUE
The chief 's gi rd le is sacred to a chiefL iloa was gi rded w i th the gi rd le o f
great power,
The gird le that com p as sed Um i the chiefChiefs outsp read to ten descendants ;
Descendants set as ide for KanikawiWhose were the four burn ing ancestors .
A sacred chief’s countenance had Kauhigovernor of Kam a .
You are from Kam alua , the loved i scern ing m an .
Because he had m any fr iends he went
forward ,
He went forward and backwardHere you are.
Kawa ikini resem b led Wa ialeale,
R esem b led and agreed at Maunalim a,
Boast ing o f the fine lehua buds ,Wi shing perhap s to hear Haua iliki
R egard ing the work of Kukalakam anu
I ha ve a ff ect ion for A ipo ,
A longing for a s ight o f KahelekuaThe hunger troub les of Ko ianana
M easure it , p lace its fu l l length,
Covering the w idth and breadthTo com p lete ly sat i s fy your des ireHere you are.
2 5 He ula a i nuku na m aua m e ia ne i
E ia la—o e
K eohokalole
N A M A KUE
O ke Kaa ilani kapu na he’l i i
,
Kaa m a i L iloa ke kaa i ulu nui ,
O ke kaa i m awaho o Um i ke’l i i
N a’ l i i lau m anam ana i um i ka pua ;
He m au pua wae ia no Kanikaw i ,
Nona na kupuna ahi eha .
He m aka lan i kapu no Kauhi a imoku a
Kam a .
M a i Kam alua oe’
ke a loha i ke kanaka ,
I i i a ia na la he hoa lehulehu
He he le im na ,ho i ana i hope,
E ia la—oe.
I Ie ahi kanalio m anu 1 10 Pokahi
Ke hoohei’
la i luna o Kaawana ,
He upena m ahae ia na Kam a ino,
He eke (a Hasa i ) hului ohu 1 i a ka noe
Ke kuu’
la i ka upena 0 ka uwahi,
Hei ka ia lauahi l im a o Puawali i .
He alu ke a loha he m i l im i l i 1 i a kakou,
lle a'
e awa he p i i poo ,
Hookohu Kawa ikini i Wa ialeale
Ua hookohukohu i M aunalim a ,
Ke kaeh a '
la i ka lehua m aka noe,
E ake p aha e lohe Haua iliki
I ka hana wa le a Kukalakam anu
He a loha ko ’
u ia A ipo ,
O ka ike wa le aku ia Kahelekua
Ka ha i k i p i l i k ia o Ko ianana
A nana ia kau i p au ka loa ,
I p au ka lau la m e ke akea
Pau pono ilio’
la no k0u m akem ake,
E ia l'
a—o e.
540 Forna i -
za’er Collection of Hawa i ian Folk—lore.
The tw i s t ing hurt across the m an’
s back ,Here you a re .
Nuuanu is turned to the w ind ;The hands ha ve se i zed the kiowao ra inContend ing w i th Leleaanae .
Wai puhia wa s we l l p leased,
The haao ra in resounded w i th laughter ;[The ] kukui consorted w ith the ahihi ;
Wi th the kam akahala wreath of M ala ilua
I am exceed ingly a sham ed o f you
By your go ing around tak ing my nam e
When I flew by as a runner
Here vou are
Love Chants
Kalolou is another chief who stands
v i s ib le,A cudge l is the qu i vering fi sh- l ine of
Kanaloa ;
A ga sp ing for breath o f Kane .
The contend ing forehead that dayKanehoalani of Kauahoa ,
My com pan ion which accom pan iedK ihi o f Kauahoa wa s he,
N ot an as s i s tant ; you are the one who
seeks know ledge .
Wi th you a s com pan ion the tears
wou ld flow ,
Shortened is the s leep for sp iritual
pos ses s ion .
He is indeed s leep ing,
Care less and to no purpose,
Just l i sten ing here and there
A nd reta in ing m uch that is worth les sLo ve is what he shou ld keep ,
To rejo ice shou ld he touch flesh ;A da z z l ing leaf, a concea led ve i l of his ;A s k in which .stri k ingly resem b led Mano ’
s
It is Mano of the sacred awa - root,
The sacred hi l l , to be appeased when the
kapu is p roper ly observed .
Where is the stat ion that w i l lgi ve him peace
?
The bo som on ly is sat i sfied by un ion,
E ha ka hi lo ka p ea kua o ke kanaka ,
E ia’
la—o e .
He m au M ele Aloha
O Kalolou ia lan i ka i ku m ea ,
O ka newa ka kolili aho o Kanaloa ;
O ke kaahiki m auliawa 0 Kane,
O ka naenae hoa na lae ia la ,
O Kanehoalani a Kauahoa ,
Kuu hoa i hoohoa ’
i o K ihi kapua a
Kauahoa ia ,
t e hoa 0 ka hoa im i akam a i oeO oe no ka hoa e hua ka ue,
Na ina i 11 0 i ka m oe hoom anam ana
Ua ono wa le ke alo i l<a p i l i na m ai ,
O Nuuanu ua hu l i i ka m akn i ;Ua la lau na l im a 0 ka na kiowao
E aum eum e ana m e Leleaanae
Ua kom o ka lealea ia Wa ipuhia ,
Ke kan i nei ka aka a ka 1 1 a haao ;
Kuku i haele m e ka ahihi ;
M e ke kam akahala lei o M ala ilua .
He lua ole kuu hi lahi la ia oe
I ko lawe he le i ko ’
u inoaPulelo ana
’
1 1 m e he wahi kukiniE ia la —oe
He m oe la ka i ana ,
Ka lau a hikaua ,
E hoolono ae’
ana i o ia nei ,
N ui wa le hoi ka m ea e m a lam a 1
Ka ukana e m a lam a’
i o ke a loha .
E hoolea i na he pa k ino lau ;He lau ko lu he p aku ia ia ;He i l i aa i i kohu no Mano .
O Mano ia 0 ka puawa kapu ,
Ka pue kapu he kena ka ke kapu wa lei pono .
A uhea ka p ahu e m alum aluhia’
1 oia
Love ChantsWi th its being touched by m an
A nd in the confus ion takes on the
co lor of his sk inR uddy is the war cr ier on the day of batt le,The sk in is [l i ke ] that of Kama ;A countenance o f a m ost sacred chi ld
chief , a wonderfu l chief .
Ha rd indeed is its sacrednes s when
it i s used ,
Dep r i ved of the se i zure of the.n ight
is des t i tute ;Thou art gone , the true sun .
When the excitement arri ved I fe l l 30
w ith thee,
We fought and cam e near rebe l l ing,
We cam e near fighting on your account
But you are not behind m e ,
Yet I am undu ly exci ted for your love.
A lover is the large headed cloudon the p la in of Kem a ,
It is hanging abo ve Kam ahualele,
S im p ly appear ing hitherwardIs the sp i ri t o f m y lover .
I thought it was your vo ice m ak ing rep ly ; 5_
It cam e to m e wet and weak w i th flowersin its hand .
R eturn,look a fter m e , lest you regret
A nd say it is for him to look a fter his ownHow I love the ca l l of the young geese,
It cried 0 1 1 account of the co ld a s it
crep t a long ;It is thoroughly wet w i th the co ld
o f the dew
It is s im p ly wa v ing from be low the sea ,
A nd increas ing i s the kookoolauwahine(w ind ) ,
My compan ion in the ca lm of Puna ,
O f the p la in o f Kahunanaha i ; 1 5A lo ver in the house— the long house ,
From the p i l i flower- treading rain of
waahila .
M akahuna is asham ed ,
I hid it so a s to be secure,
But m y tears revea led it andit becam e known .
We are known ,m y lo ve,
The lo ve wa s known w ithout any vo ice ,
Yet I longed for your com ing ;On your com ing a house is here,
54 1
I ka p a kanaka ana m a i .
Pioloku a i kohu a i ka i l i ,E hu 0 ka la kaua 1 1 0 ka la kauehu,
A Kam a ka i l i ,He i l i lan i hiwauli
,he lan i ku hao ,
Nahao i i a m oe ke haoua nei .
O ka haoua 0 ka po ne le ia , ua ne le ,
Hele oe ka la io .
Hi k i ka inoa kaeo hina wau m am uli ou ,
Kaka anehe m aua e kip ikip i .
M a i hakaka la m aua ia oe,
A o le ka oe m am uli ou ,
Kaeo hewa ana a’
u i kou a loha
He ipo ke ao poo nui i ka l‘au la o Kem a ,
Ke kau m a i la m aluna o Kam ahualele ,
Ke le le wa le m a i no ia ne i
Ke kahoaka 0 kuu a loha .
O ka’
u ia e m anao nei 0 ko leo i ka p aneana m a i ,
Pa iho ia’
u eloelo nawa l i au ka pua 0 ka
I ke ku la'
wa le o Kahunanaha i ,
He ipo i ka ha le halauloa ,
M a i ka ua hehi pua p i l i waahilaHi lahi la o M akahuna ,
I huna no wau e na lo ,
Ha i kuu wa im aka i keaIkea kaua e ke a loha .
Ua ike no i ke a loha po loa i leo ,
He ake ko hi k i m ai ,
A hi k i m a i oe he ha le ko one i ,
l im a
Ho‘
1 , m a i nana oe ia’
u o a loha oe aunei ,
Ke i m a i ia ia no paha ke k i i i ka ua .
A loha wa le ke oho pua 0 ka nene,
Ua ue wa le i ke anu i kokoloeaL
'
a pulu ko u i ke anu a ka hau
Ke ahe wa le m a i la no m a i la lo ke ka iA 1 1 1 1 1 ke kookoolauwahine
Kuu hoa i ka la 0 Puna ,
54 2
2 5 .
F ernander Collection of Hawai ian Folk- lore.
Let us enter where it is warm 2 5 .
The exp ans ion o f the smoke ;When it sm okes there are b i rds ,
if its b i rd smoke,Thi s is a n ight for smok ing b i rds
on Kaukini .
The m u lt itude o f fow lers of Pokahi
Wi th nets w i thout hoop s by Pauawa ’
lii
A chief i s '
the b i rd—fi re for KaauanaD
indeed .
I cried unt i l I was short of breathWhen I heard that m y lover had a
com p an ionO 1 1 m y arr i va l the com pan ion was gone,My bed was gi ven for the i r des i re IO
Which caused thi s person to dwel lw ith love.
A t A pua is the lam a bud ,
It is be ing covered over by thi s m i sery ,The l ight m ounta in fog of Kaolina
A t the cl i ff of Hakuna in m ounta in fast 1 5nesses , [it ] is cry ing,
R epent ing and off er ing m y bodya recom pense
For the endearm ent which we ha veenjoyed ;
For the endearm ent which rejo icedm y heart toward you and
Po s ses sed m e w ith gent le lo veA nd m ade m e love the person 2 0
in the .
p resence
O f the lo ver ! Here is“
a lover,a wom an who ta l ks of ev i l
I see that m y com pan ion ha sbecom e strange,
He does not recogn i ze m e, his com p an ionin s in , yet here I am
I _am go ing to m eet m y w ind com p an ionIn the days at Kualani k in i , 2 5
[A ] com p an ion at Wa ikupolo .
I am saddened , for ev i l lurks w ithin
Lo v ing is the water which m o i stensthe edge of the cloud,
It is we l l ing over in tea rs
Weep ing at the beach unt i l Out of breath ;Weep ing from the beach to the up lands
to be quieted .
The cry is a ra in , it is ra in ing from the 5
beach to be qu ieted in the Up lands ,Quiet ing the bud o f the w i ld ka lo ;
Ma loko nei kaua ka m ehana hoi
O ka l i ko 0 ka uahi
Uahi nae m anu nahi m anu e
Poahi m anu o Kauk ini e
O ke k in i lawa ia m anu o Pokahi
Upena kuku ole o Puawa’
lii
He’l i i ke ahi m anu no Kaanana au e
Uwe wa le 1 1 0 au a pau ke aho
I ka lohe ana m a i he hoa ko kuu a loha ala
E a ana a’
u na l i lo ka p i l i
Ua haaw i kuu m oe i m ake a i
I noho a i nei kanaka m e ka’loha
A ia i A pua ka l i ko 0 ka lam a
Ke h ina ia aku la e ka m a inoE ka noe ohu m auna o Kaolina
I ka p a l i o Hakuna i na au m auna e ue ana
E m ihi ana i kuu k ino i ukuN o ka m oe i m oe iho ne i a
N o ka m oe i hauoli a i kuu m anawa aa
ia oe a
Uluhia m ao l i e laka ke ’loha
A loha ia aku i ke kanaka i ka m akaO ka ipo eia he ipo he wahine ha ina inoUa ino m a i la ka na hoa la
Ike ole m a i nei ia’
u a m aua i m oe hewa
la eia hoi
E hoi ana a’
u e p i l i i kuu wah ine m akani
I i i a la i Kualani k in iHoaloha i Wa ikupolo
Poele a’
u la na loko ino
A loha ka wa i kio i ka m aka 0 ke ao ;
Ke hoohalokoloko m ai la e ue,
Uwe no i .ke ka i a p au ke aho ;
Ue no m a i ka i a ha la i uka .
He uwe he na , he na ho i m a i ka i a uka ,
Hoonana i ka m aka o ke kaluulu ;
Ode to Love. He M ele Aloha .
A w icket-
gate is Nuuanu for the w ind ; Hana m akaha 1 Nuuanu na ka m akan i 2A threaten ing b lackness for He p aulihiwa
3na ka na baao“
the w ind - dr i ven ra in ; He loko p a pohaku 1 1 0 ke kioao 5
A stone fenced pond for the kioao ; N a ku auae“1 1 0 Leleanae,
For m y anae, at Leleanae.
There above is Wa ipuhia
Wi th myaholehole at Lanihuli ,
Which sw im in great num bersin the waahila ra in
Say, eat .
Sham e ab ides w ith the
m a sterless fisherm en,
For the fi sh- baskets ha ve Ua ohi’
a1 2 ka ipuholoholona a pau ;
been taken away, I ahoua i ka inaluahine ho i aLea v ing on ly the coarse recep tacles .
1Makaha , a w icket gate or door at the m outh of fi sh-
p onds where the water can enter but where the fi sh cannot
escap e.
2Paulihiwa , paul i , poet ic for poul i ; hiwa , exceed ingly black as a threaten ing cloud’Haao,
nam e of a kind of ra in at Koo lau accom p an ied by black da rknes s .
‘Loko p apohaku,Nuuanu is l ikened to a lake fenced w ith a s tone wa l l .
'K ioao,
nam e of the ra in at Nuuanu ; poet ica l ly sp eaking, Nuuanu in the great ra in is sw im m ing w ith wa ter.
‘Auae, a kind of fi sh a t the Leleanae place in up per Nuuanu.
Wa ipuhia , nam e of the waterfa l l on the r ight as seen in going up Nuuanu , lit ., the water blown (by the w ind )
A holehole, nam e of a flat round fi sh at Lan ihuli , a p lace near the ca scade”Waahila ,
nam e of the ra in 01 1 the top s of the m ounta ins”A—i - e—a , chorus .
Hi lahi la , sham e covers fi sherm en w ithout m asters .
Ua ohi’a ,
etc. , the fi sh worm s are allga thered ; inaluahine ; inalua , nam e of the basket fi sherm en have where inthrow var ious th ings .
( 544 )
A i la iluna o Waipuhia7
M e a’
u aholehole8 i LanihuliUa ho lo a nui i ka na waahila ,
A — i , e— a,
1 0
Hi lahi la 1 1 ka 1 10 11 0 aua 0 ka lawa ia
haku ole
Song to Hi iaka .
The high surf—p it breaks upon the shore ;
It bursts on high, break ing po inted ly bythe storm .
Wi th dea fen ing no i se the lehua of
Kan iahi ku roars ,
The wom an who consum es
the lehua of Kaum u.
The rocks bubb le t i l l they hurt,By the se i zures o f the fi re sported w i th
by the puulena w ind .
The i s land is drawn up ; the land isflattened down ;
The sky is lowered ; the mounta in is
He KauI
no Hi iaka f
A pOpo i ,3 hak i ka ikoo , ka lua ,
4
Hak i ku, hak i kaka la , 5 a ka ino .
Pa ia 6 ku l i , uwo lehua ,no Kan iahi ku7
Wahine a i lehua o Kaum u8
Kupukupu,
9a eha ka pohaku
I ka uwalu 1 1 a ke ahi i ke kaunu 1 2 a kapuulena
Huk i ka m oku,
1 4
p ap ap a ka a ina .
Haahaa ka lan i , ka ikoo ka m auna
Ha1 6 ka m oana , popo i 1 7 K i lauea .
thrown into surf ;
The ocean broken up , K i lauea o verflowsSay, Pap alauahi becom es a cave .
Pe le p ierces her body ; the ha i l ,The ra in that com eth from hea venThe earth tra ve l s in an earthquake,The ha i l s tones fa l l w i th confus ing no i se ;Then Puna ri ses up 0 1 1 high.
Low is the grow ing p i l lars of cloud .
The up land of Keahialaka is l i ke a sandyco lored b lossom ,
G i rd led by the fi re of Wa iwelawela
O f the crater, eh
Woe bet ide those that near 2 0 A loha na poe la 0 uka 0 ka lua e
the crater dwel l .‘He kau, the p ort ion of a m e le or poet ica l p a rt of a kaao to be sung, interla rding its recitat ion ,
2Hi iaka , th e youngest s i ster of Pe le, renowned for her sup ernatura l p owers , p art icularly for s trength.
aA popoi , to turn over a s the r idge Of the surf when breaking ; haki , its breaking ; ka ikoo , high surf or sea
‘Ka lua , the p it K i lauea .
l’Haki kaka la , it breaks in rough drop s .Pa ia , a confused noi se ; kul i , dea fen ing, s tunn ing no i se ; uwo, to bel low , roar7Kan iahiku , nam e of a p lace at the volcano .
“Kaum u
, the oven , an ep ithet of K i lauea .
DKukukupu, the act ion of the bubbl ing, bo i l ing lava .
l"Pohakau, poet ica l for pohaku .
Uwalu, wa luwa lu ; tO grab , sei ze 11 0“ Of anything ava i lable as in cl im bing a p recip ice, so the fi re se i zes anycom bust i ble m ateria l .
"Kaunu , p laying,s port ing, Of a m an and wom an ; here the p lay of the w ind w ith the fi re .
Puulena , nam e of the w ind that blow s from K i lauea towards Hilo.
Huki ka m oku, i . e. , Pele draw s up the land as in a m ounta in , to p ap a la , flatten downKa ikoo ka m auna , throw s the m ounta ins into surf.
Ha for haki , breaks up .Popoi , overflow ; K i lauea breaks up and overflows .Nam e of a p lace near the vo lcano.
O , to stab , p ierce ; na kino, bodies .
Hakik ili , the ra in of ha i l ; ha i l stones a re term ed hua hekili .
Ikuwa , nam e of a m onth ; poha , p oet ica l for pohaku , el i s ion of the ku because the next vowe l s begin w i th ko ;koeleele, loud noi se or sound.
2 2Opua , clouds that ap p ear low , haahaa , and stand up as p i l lars .
Pua ehu, to b lossom a sandy co lor ; trees scathed w i th fire.
Pa—u, girt about w ith the l i qu id fire of the p it .
Halelo o Papalauahi1 8
e
O m a i Pe le i 0 1 9 na k ino , ka hakikili ,
Ka na m a i ka lan i m a i .
N ei ka honua i ke O la i,
Haka Ikuwa 2 1 ka poha ‘
koeleele,
Ku m a i Puna k iek ie ,
Haahaa ka ulu a ka opua ,
Pua” ehu m a i la uka o Keahialaka ,
Pa - u2 4 i ke ahi Wa iwelawela ,
O ka lua e .
Ode to Ka iko . He M ele na Ka iko .
Borne a lo ft is the water A uamo 2 i luna ka wa i haka laauaby the wooden v iaduct, Ka wa i a ka w i l iw i l i4 o Poloiea ,
The wa ter that is borne by I ola ka a i o Keaokuukuu 5
the w i l iw i l i of Poloiea , I ka wa i ka a i o -Kam ananui
That the food of Keaokuukuu
m ay find nouri shm ent
From thewater is the food
of Kam ananui ;
From Kawa ihap a i even to Kaena
A d i sturbed thought ex i s tsw i thin thee there,
F i re rages w i thin, it flam es
w ith des i re to s leep ,
The bones are wrung through des ire,The p ra i se of Haaheo is a puukauila ,
Thou art p roud indeed .
‘A song of Ka iko,a petty chief, caused by grief.
”A uam o, to bea r, carry3Haka laau, etc. , a ladder ; here a rude aqueduct of s t icks of t im ber put up so a s to carry wa ter‘Wil iw i l i , the kind of t im ber used for the wa ter trough of Poloiea , a p lace in Wa ia lua0f Place - nam es in Wa ia lua ; from Kawa ihap a i (lit. the fruitful water ) to Kaena , the northwes tern po int of
1'He ena , a perturbat ion of m ind from hav ing inj ured one , hence, a d i s l ike or fea r of the person . He ena’loha
ko’
u, 1 . e . , Haaheo, 11 1 5 W i fe , love estranged or set up on by another ; e noho m a i la , that is here exhi b ited or that ex i stsw i thin you
°Ua
’
hi loko,i . e. , Haaheo 0 1 1 fire interna l ly ; fire rages w ithin
l"Ua lap alap a ,
it flam es w i th des i re to s leep (cohabit ) .
U ina , to w ring Off , tw i st , break ; the bones are wrung off through des irePuukauila , puu, a bunch ; to resem ble one to the kan i la (one of Hawa i i
’
s m ost va lued trees ) was to sp eak inp ra 1 s e of him .
laHaaheo , the w i fe of Ka iko.
He heo no e , chorus from the las t syl lable of Haaheo
( 546 )
M a i Kawa ihapa i7no a Kaena
He ena8 ’loha kou e noho m a i la
Ua’
hi loko9 ua lap alapa 1 0 i ka m oeUa u ina 1 1 ka iwi 0 ka m akem ake,
Ua puukauila1 2
1 i a io 0 Haaheo ‘3
He heo no e1 4
