Philological and Miscellaneous Notes.
It is evident from the language that iron, or perhaps metal of some sort, was not unknown to the Polynesians. The Hawaiians had an ancient, now obsolete, word for iron which was meki; the present term hao is comparatively modern and means any hard substance and, conventionally, iron. But meki is one of those words of wide spread connections which prove its antiquity. We are justified from the facts in assuming that in naming and defining the various phenomena of nature, mankind proceeded from generalizations to specifications or, in other words, it gave a general name to substances of the same nature before it distinguished the differences between those substances by particular names. Thus all metals probably received one or more generic names before their differences were noted by specific individual names. Thus with colors; thus with animals; thus with the body or the most prominent parts of the body; thus with trees and fruits, etc. Thus language grew from abstract to concrete terms, and as the primordial races dispersed in tribes and families they carried with them these generic terms, subject to dialectical differences and phonetic corruption, and added to them such concrete terms as their mental development and the circumstances of their new positions might require; and thus in course of time many or most of the generic synonymous words became specific appellations with various tribes. Thus only can I account for the singular fact that in different sections or tribes of the same race the same word frequently signifies different objects or ideas, although, when a close analysis is possible, those objects will generally be found to have been, or were deemed to be, generally related. For instance, in the Polynesian family of languages, including the pre-Malay dialect of Malaysia, we find the following apparent confusion of terms: Rotti, ngeo, black; Batchin, ngoa, black. Hawaii, kea, white, koae, white; North Celebes, kuloh, white; Tidore, kura-chi, yellow. New Zealand, kura, red; Ceram, marah, merah, blue, and poporole, yellow; Hawaii, mele, yellow, and popolo, blue, dark. Thus also in Celebes, bokati; in Buru, boti; in Amblaw, pue, and in Amboyna, pueni, signifies rat. Gilolo, boki; Hawaii, popoki, cat. Buru, babue; Hawaii, puaa; New Zealand, puaka, hog.
Thus in Irish, baban, child. Arab, babos, the young of either man or beast. Malay, babi, a pig. Baba, father. Celebes, babi-rusa, pig-deer. Sangvir Islands, baba, a monkey. Latin, pupus. Hence the two English words, babe and pup.
And thus also in the naming of metals, we see that in the Welsh mettel and the Greek metallon the original generic signification of the word metal, or its root, has been retained. Now let us see the different uses to which this word has been put and the different changes it has undergone: Hindu (Khol), medh; Hawaiian, meki, iron. Scandinavian, messing; Welsh, pros; Saxon, bros, brass. German, eisen, iron; messer, knife. Malay and Javan, besi, busi, bisi; Ethiopian, basal; Celebes, wasy, ase, iron. Latin, aes, copper. Amboyna, pisi-putih, silver (literally “white iron”).
I look upon the Hindu-Khol and Hawaiian terms as the oldest remaining representatives [[342]]of the original root which may have had the compound sound of mb,—mbeki, mbesi—of which different dialects retained one or the other, or discarded both. That the original idea expressed by that word was metals in general, and not any specific kind of metal, I consider conclusively shown from the Amboyna term for silver, pisi-putih, meaning literally white iron, as well as from the various specific metals which the word has been made to designate, such as iron, copper, brass and silver.
Among the Southern Polynesians, the Rarotongans also had a name for iron. They called it kurima; but I am unable to trace its linguistic relationship. It may refer to the Gilolo, kur-achi, the name for gold as well as for yellow. If -achi in kur-achi is a dialectual variation of the Celebes term ase or wasy, then the first syllable represents kura, a Polynesian and pre-Malay word for red, bright, yellow, and thus the compound word kurachi becomes analogous to the Amboyna pisi-putih, and would signify the red or yellow iron or metal.
Kolff says, “The Malay language is the lingua franca of the entire Indian Archipelago, but it is only generally understood in those places which enjoy some commerce. The natives who reside in the mountains, and those who have no communication with strangers, speak only a dialect of their own.”[1]
The Malay word ma means mother. Compare the Hawaiian mama, to chew the food for the purpose of feeding children, and the Hawaiian u-ma, now only used in the duplicate form uma-uma, the breast of a female. U itself means breast, what protrudes; hence also ama, satisfied with food. Latin, ma-ma, the breast and mother.
The Malay ma is probably the oldest form, if not the original meaning, which is better expressed perhaps in the Latin ma-ma, primarily breast, then mother; also in the Hawaiian u-ma, now obsolete in the simple form, but also meaning the female breast,—a compound word of which u alone means the breast, what protruded, and ma, which does not occur in the Hawaiian language in that sense, but whose duplicated form ma-ma means to chew anything with intention of spitting it out again, as awa, and as children were fed. A-ma means satisfied with food. Hebrew, Am, mother; Greek, Amona?
The Hawaiian mamo, descendants, posterity, grandchildren, etc., derives from the same root. But while the Malay ma and Java mbo signify “mother,” the composites of these words signify “father” in five-sixths of the Malay or pre-Malay dialects, while nine-tenths of the same dialects employ the word hina or ina and its combinations to express the idea of “mother.” The Hawaiian-Polynesian matua, parent, I consider a composite word from the primal ma and the word tua, which in the Sulu dialects signifies “husband,” whatever may have been its original meaning. In the Hawaiian this word occurs only in composite forms as an epithet of relationship, as kua-ana the older of two children of the same sex. Kai-ku-nane, “the brother of a sister,” ku probably contracted from kua. Kai-ku-wahine, “the sister of a brother.” The Amboyna and Ceram word for woman “mahina” recurs also in the Hawaiian kai-ka-mahine, “a female descendant, a daughter.” Kai is a generic term of relationship, ka is the article “the” incorporated with the word “mahine” which is but another form of “wa-hine.” [[343]]
The mysterious syllable om, which Manu taught upheld the universe, is shown by Colebrooke to mean “water,” which was worshiped by the Brahmins as the “immortal fluid,” “the mother of worlds,” etc. The word recurs in the Egyptian Omphis, a name for Osiris. It is probably also to be found in the Polynesian-Hawaiian amama, equivalent to amen as the end of a prayer, from ama, to offer to the gods; it also means a sacrifice.
STORY OF HIIAKAIKAPOLIOPELE.[2]
Hopoe and Haena were two women playing hula in the water off Nanahuki, in Puna.
Keowahimakaakaua was a brother of Pele.
In Puupahoehoe, in Kapaahu, in Puna, there is a mawae or rent where Pele slept.
Pohakuokauai was the kupunakane (grandfather) of Pele and lived at Kaena Point, Oahu.
At Haena, Kauai, Pele caught Lohiau between Kahuakaiapaoa, his friend, and Mapu, the music teacher, beating the drum which had disturbed her sleep.
Pele took Lohiau for her husband and returned to Hawaii, promising to send for him. Lohiau hung himself from chagrin at Pele’s leaving him.
Pele sent Hiiaka to bring Lohiau. Hiiaka started on her travel, quarreled with and killed Panaewa, fell in with Wahineomao and made her her friend, killed Makaeekiu off Waipio, and fell in with Mokulau or Moolau from Kohala.
Kaipalaoa (k.) and Punahoa (w.) were the parents of Wahineomao.
Piliamoo and Nohoamao, of Hilo, who owned the “papa kahulihuli o Wailuku,” were killed by Hiiaka.
Unihipili was the name of a god at Honolii, in Hilo.
Piikea nui refused passage in his canoe to Hiiaka and was swamped. On Molokai, Hiiaka killed Ilole (w.) and Hoolehua (w.) because they were jealous of her.
Ulamawao was the name of a pali on Oahu and the name of one of Pele’s husbands.
Makapuu, Kekuapololi and Malei, the husband of Kanahau, living in Koolau, were relations of Hiiaka.
Makapuu was the wife of Kekuapololi. Pohakuloa, in or above Waimanalo was another personage Hiiaka met.
At Kapua in Koolau Muliwaiolena and her daughter Apuakea were killed because the latter compared herself to Hiiaka in beauty.
At Kailua, Hiiaka went to see the country and found Hauwahine bathing. When she perceived Hiiaka, her bird flew up and obscured the sun (an eclipse). She next fell in with Mahinui and Keaalau who were bewailing the death of their child Hanalua. Olomana and Auliilii are mountain peaks in Koolau. Pueo, a chief in Kaalaea, made war on Hiiaka and was killed. [[344]]
From Hakipuu, going mauka (inland), because the pali projected in the sea, Hiiaka found and killed Mokolii, a moo (lizard), cut off his tail and threw it in the sea and hence the island of Mokolii, near Kualoa. His body formed the lowland makai (towards the sea), below the pali of Kualoa.
Palani was chief of Kahana. Iewale was his wife, killed by Hiiaka while bathing. Kauhiikemaokalani was a person and a mountain peak near Kaliuwaa in Koolau.—In his greeting to Hiiaka he called Pele and her family “na akua malihini.”
Punahoolapa and Pahipahialua near Kahuku.
Hopoe, the friend of Hiiaka, was destroyed by Pele during Hiiaka’s absence.
Piliaaama was fishing off Waimea (“kanaka lawaia o ka pali”).—He was Konohiki to Ihukoko.—He was also a “kane hii alo” (bosom companion) of Kapuewai.
Kekuohapuu, in the upland west of Waimea, Koolau.—Lahuimoho and Wawaemoho were gods on top of Kaala mountain.
Malaehaakoa and his wife Wailuanuiahoino lived at Haena, Kauai; he was a grandson of Kanoalani.
Pele quarreled in Kahiki with Puna-ai-koae and fled from there to Hawaii.
Limaloa, Kaunalewa and Mana were brothers of Lohiau. Kahuanui was one of his sisters.
Aka and Kilioe were two women who watched over the cave where Lohiau was interred. They were killed by Hiiaka.
It being near night when Hiiaka arrived at the pali where Lohiau was buried, she called on the sun to stand still, “i ka muli o Hea,” until she could climb the pali, and the sun listened to her prayer.
When Hiiaka brought Lohiau to life she invoked the aid of Kuhulu the akua. Is that the Samoan Kuhuruhuru, according to New Zealand tradition, a son of Hinauri and Kinirau?
Other gods invoked on that occasion were Kuwaa, Kuhailimoku, Kanaloa, Kahaula, Kaoaka, Kapaulaula, Kapaeleele, Kapaahu, Lonomakua, Keoaahimakaakaua, Kanekapolei, Kane, Laka (the husband of Haiwahine).
Nakoaola was the man of Kahuanui (w.).
Kahuakaipaoa was chief of that part of Kauai and went with all his men to Niihau.
Returning with Lohiau from Kauai, Hiiaka visited Oahu and greeted all the principal mountain peaks on the Kona side.
At Honolulu (Kou) Hiiaka stopped at the house of Peleula.
Olepau was a king of Maui in Hiiaka’s time.
Kaweloikaiehuehu and Waihinalo were Olepau’s wives.
Kapo lived on Maui and was elder sister of Hiiaka.—She is also called Kapomailele.
Kapo and Puanui brought up Wahinano and gave her as a wife to Olepau. She is called “Wahinano wahine a Kapoipoi.”—Olepau and Ole, the same.—When Olepau died he gave his kingdom to his youngest brother Kaumuleialii.—Makaiwa and Kaakau were also brothers of Olepau. [[345]]
EXTRACTS FROM STORY OF KEANINI.[3]
Hainakolo was the sister of Olopana, wife of Keaniniulaokalani. Olopana had two daughters, Luukia-nui and Luukia-iki.
Hainakolo’s sons, called Lopaikihelewale, was fished up from the sea and brought up by Luukia-nui. Olopana’s place was Opaelolo.
Lopa’s proper name was Leimakani. At this time Kumunuiaiweke and Moanonuikalehua were “kanaka hoe waa” (canoe paddlers) of Keauniniulaokalani.
Leimakani became the husband of Luukia-iki,—scene near Waipio, Hawaii.
The island of Pae was to leeward, or ilalo of Kuaihelani.
Luukia-nui took Leimakani from her sister and had by him a child, called Lonokaiolohia (k.), who was killed by Luukia-nui in a jealous fit.—“Hainakolo, wahine i ka pali o Waipio.” Keanini had another wife, Kaekaenalukai, in Kuaihelani. Lonokaiolohia was restored to life again by Hainakolo and Keanini committed suicide from grief over Hainakolo’s leaving him and going to Hawaii.
Kane-oi’e, Ku Kau Akahi, and Lono Nui Peapea are epithets applied to the supreme gods.
The kapu hoomahanahana were only less in importance than the kapu honao nui of the year. They were the kapu of the days Kukahi, Hua, Kaloa, Kukahi and Kane.
SOME KAUAI TERMS WITH EQUIVALENTS.
| KAUAI. | HAWAII. | ENGLISH. |
| Lelehu | Lehulehu | Numerous |
| Pupu (stiffness of old age) | Elemakule | Aged |
| Aka lapalapa | He nui ka maka | Wide-eyed |
| Wa’ewa’e (foot of inanimate things) | Wawae | Foot |
| Halaku | Hakaka | Fight; quarrel |
| Kalona (animals) | Kumulau | A breeder |
| Kolopa | Lio elemakule | An old horse |
| Ii ka lio | He uhu ka lio | The horse neighs |
| Panie | Holo nui | Great speed |
| Hoomana (make callous) | Hoemi mai | Reduce (by abrasion or whittling) |
| Kupoupou | Iho mai | Come down |
| Aohe i upuupu (upuupu, tedious) | Aohe i li’uli’u | Not a long time |
| Hookolo | I imi ana | Seeking |
| A-mai | A mo’a mai nei | When cooked |
| Nakui | He hoihoi | A rejoicing |
| Moohele (of mountain ridges) | Alanui | Road, highway |
| Opeope | Uluna | Pillow |
| Apeupeu | Kapa Hawaii | Hawaiian bark-cloth or garment |
| Hoola | Kihei lole | [Foreign] cloth garment |
| Aleuleu | Moena | Mat, matting |
| Hakuhaku | Opiopi | Fold up[[346]] |
| Akupakupa | Oopu okuhekuhe | Heap of this species of fish |
| Kamau (food) | He Oha | Kalo sprigs or suckers |
| Ai okoa | Kalo paa | Firm kalo |
| Miki pololei | Poi koekoe | Fresh made poi |
| Palu-ai | Ai wale no | [Vegetable] food only |
| Pu-paakai | He ai, he ia | Both fish and food |
| Poe | Pohaku ku’i ai | Stone poi pounder |
| Omo | He po’i umeke | A calabash cover |
| Ahukalua | Enaena ka umu | The oven is heated |
| A’ke | Wahahee | Falsehood |
| Kalaau (walaau, noise) | He kahea | A call, or calling |
| Kikoho | Pane kikoola | Derision |
| Kaiaulu | Wahi kiekie | High place |
| Hanahanai (of crumbling cliffs) | Wahi palipali | Precipitous place |
| Neenee | Wahi haalu | A low place |
| Moomoo (watershed) | Kualapa | Dividing ridge |
| Opu-aki | Opu nahu | Stomach ache |
[[347]]
[1] Voyages of the Dutch brig of war Dourga, by D. W. Kolff, trans. by G. W. Earl, p. 133, London, 1840. [↑]
[2] This is but a brief outline of characters prominent in this story and incidents of their connection therewith, rather than an outline or condensation of the several plots of this popular myth, its purpose being working notes, likely, for comparison of its celebrities and localities with other legends or traditions, here and in other parts of the Pacific. The same applies to “Extracts from Story of Keanini,” following. [↑]
[3] From Ka Hoku o ka Pakipika, Oct. 1. 1861, see also note 1. [↑]