[2] Mai-u’u, Ma-a’a, two goddesses (of the wilderness) whose function it was to string or twine leis and wreaths for the decoration of the superior gods. All the gods here mentioned were sometimes grouped under the appellation Akua o ka wa po—gods of the night-time—the fact being, however, that they worked as much by day as by night. [↑]
[3] Nahinahi-ana, another name for the goddess Hina-ulu-ohi’a, under which appelation her function was to make the dyes used in coloring and printing the tapas. [↑]
[4] Kuhulu ma. The particle-affix ma indicates that this name, or cognomen rather, comprises a group—in this case a family group—of deities. Under the family cognomen Ku were ranged a large and important group of deities, to whom were given individual appelations appropriate to their functions. Thus, Ku-huluhulu and Ku-ka-ohi’a-laka were deities worshipped by the canoe-makers. Ku-hulu and his set (ma) exercised a function akin to that of the water-carrier. They had charge of the fabled, life-giving water of Kane, Wai a Kane, and served it out according to the needs of men. [↑]
[5] Hanau a Kane, offspring of Kane. This appellation is intended, apparently, to cover the whole list of names already mentioned and, perhaps, some to be mentioned later in the mele. [↑]
[6] Wahine. Who these women, goddesses, were is brought out in what follows. [↑]
[7] Na Wahine i ka pa’ipa’i, literally, the women who clapped, or applauded; but more closely specified as: [↑]
[8] Pa’i-kua, the goddess who slapped the back, as was done in the hula. [↑]
[9] Pa’i-alo, the goddess who slapped the chest, as was also done in the hula. [↑]
[10] Pa’i-kauhale, she who knocked at the doors of the village, i.e., who roused the people generally. [↑]
[11] Aha, the charm of a pule, its ceremonial correctness, its power as an incantation. [↑]