| Old Creation Chant. (INCOMPLETE) O Kane, O Ku-ka-Pao, With great Lono, dwelling on the water, Brought forth are heaven and earth. Quickened, increasing, moving, Raised up into Continents. 5. The great ocean of Kane, The ocean with the dotted seas, The ocean with the large fishes, And the small fishes, The sharks, and niuhi, 10. The whales, And the large hihimanu of Kane. [[364]] The rows of stars of Kane, The stars in the firmament, The stars that have been fastened up, 15. Fast, fast, on the surface of the heaven of Kane, And the wandering stars, The sacred stars of Kane; The moving stars of Kane. Innumerable are the stars. 20. The large stars, The small stars, The red stars of Kane, O infinite space! The great moon of Kane, The great sun of Kane, 25. Moving, floating, Set moving about in the great space of Kane. The great earth of Kane, The rain-encircled earth of Kane, The earth that Kane set in motion. 30. Moving are the stars, moving is the moon, Moving is the great earth of Kane. [[363]] | He Mele Koihonua. (APANA) O Kane, o Ku-ka-Pao. Me Lono-Nui-noho-i-ka-Wai. Loaa ka Lani, Honua. Ho-eu, kukupu, inana. Ku iluna o ka moku. 5. O ka Moana nui a Kane. O ka Moana i kai oo. O ka Moana i ka ia nui, I ka ia iki, I ka mano, i ka niuhi, 10. I ke kohola, I ka ia nui hihimanu a Kane. [[364]] O na lalani hoku a Kane. O na hoku i ka nuu paa. O na hoku i kakia ia 15. I paa, i paa i ka ili lani a Kane. O na hoku i Kahakahakea. O na hoku kapu a Kane. O na hoku lewa a Kane. O kini, o ka lau, o ka mano o ka hoku. 20. O ka hoku nui, O ka hoku iki, O na hoku ula a Kane, he lewa.— O ka mahina nui a Kane. O ka La nui a Kane. 25. I hoolewa, a lewa. I hoolewaia i ka lewa nui a Kane. O ka Honua nui a Kane. O ka Honua i kapakapaua a Kane. O ka Honua a Kane i hoolewa. 30. O lewa ka hoku, o lewa ka malama, O lewa ka Honua nei a Kane. |
| Primary Gods and Creations. Kane of the great night, Ku and Lono of the great night, Hika-po-loa the king. The sacred night that is set apart, The poisonous night, 5. The barren, desolate night, The continual darkness of midnight, The night, the reviler. O Kane, O Ku-ka-pao, And great Lono dwelling on the water, 10. Brought forth are heaven [and] earth, Quickened, increased, moving, Raised up into Continents. Kane, Lord of night, Lord the father, Ku-ka-pao, in the hot heavens, 15. Great Lono with the flashing eyes, Lightning-like lights has the Lord, Established in truth, O Kane, master-worker. [[365]] The Lord creator of mankind: Start, work, bring forth the chief, Ku-honua 20. And Ola-ku-honua, the woman; Dwelling together are they two, Dwelling [is she] with the husband, the brother. The chief Ku-honua [was] the husband, Ola-ku-honua the wife, 25. Kumu-honua the husband, Lalo-honua the wife, Honua-ula the husband, Lalo-honua-ula the wife, The Lepo-ahulu the husband, 30. The Lalo-lepo-ahulu the wife, The Iu-honua the husband, The Lalo-io-honua the wife, Ku-hele-loa the husband, Kolo-i-ke-ao the wife, 35. Kumuhonua of Kane the husband, Lalo Kumuhonua of Kane the wife, Hooulu the husband, Hoolaha the wife extended. The kiohala flower rises in the calm, 40. The Ilioha mischief-maker stands on the land He has caught the chief Ku-honua, [And] Polo-haina the wife, The sacred chiefs of Kane. Polo-haina the wife, 45. Uulia-wale the husband, Laa’i the wife, Laa-hee-wale the husband, Laa-make the wife, Laa-uli the husband, 50. Kanikau the wife, Kani-kuo the husband, Noho-u the wife, Noho-mihi the husband, Hukiku the wife, 55. Piliwale the husband, They became impoverished. [[364]] | Na Akua Mua me Koihonua. Kane-i-ka-po-loa, Ku a me Lono-i-ka-po-loa, O Hika-po-loa ke ’lii. Ka po kapu i hoana e, O ai-au ka po, 5. O kekaha ka po anoano, O mau kulu ka po-eleele, Ka po ke haiamu. O Kane, o Ku-ka-pao, Me Lono nui noho o ka wai 10. Loaa ka lani, honua, Ho-eu, kukupu, inana, Ku iluna o ka moku. Kane po Lani, o Lani makua, O Ku o ka pao i kikilani, 15. O Lono nui-maka-oaka, Huila, malamalama, loaa ka Lani, Hooia, i oia o Kane-kumu hana. [[365]] O ka Lani-hookanaka. Hoi, hana, loaa ke ’Lii-ku-honua. 20. O ke Ola-ku-honua, ka wahine, Nonoho iho no laua, I hoi noho i ke kane kaikunane. O ke Lii-ku-honua, ke kane, O ke Ola-ku-honua, ka wahine, 25. O Kumu-honua, ke kane, O Lalo-honua, ka wahine, O Honua-ula, ke kane, O Lalo-honua-ula, ka wahine, O ka Lepo-ahulu, ke kane, 30. O ka Lalo-lepo-ahulu, ka wahine, O ka Iu-honua, ke kane, O ka Lalo-iu-honua, ka wahine, O Ku-hele-loa, ke kane, O Kolo-i-ke-ao, ka wahine, 35. O Kumuhonua a Kane, kane, O Lalo-Kumuhonua a Kane, ka wahine, O Hooulu, ke kane, O Hoolaha, ka wahine laha la. Ka pua kiohala, ku i ka lai, 40. Ka Ilioha kupu ino, ku iluna o ka moku, Loaa na Lii ku-honua O Polo-haina, ka wahine-la-e He mau alii kapu na Kane-e, O Polo-haina, ka wahine, 45. O Ulia-wale, ke kane, O Laa’i, ka wahine, O Laa-hee-wale, ke kane, O Laa-make, ka wahine, O Laa-uli, ke kane, 50. O Kanikau, ka wahine, O Kani-kuo, ke kane, O Noho-u, ka wahine, O Noho-mihi, ke kane, O Hukiku, ka wahine, 55. O Piliwale ke kane-la-e, Pili wale laua-la-e. [[366]] |
The Fall of Kumuhonua and His Wife. | |
O Kane-Laa-uli, uli, uli, Dead by the feast, feast, feast, Dead by the oath, by the law, law, law, Truly, thus indeed dead, dead, dead. O vanish the stars! 5. O vanish the light! In company With the moon, moon, moon, And cursed be my hand, Cut off be my course! 10. O Kane-Laa-uli, uli, uli, O Kane-Laa-huli, huli, huli, O Kane-Laa-make, make, make, Dead are you, you, you, By Kane thy god, god, god, 15. Dead by the law, law, law, Truly, thus indeed dead, dead, dead, O Kane-Laa-uli, uli, uli, O Kane disbelieving the gods, gods, gods, O Kane [returned] to the muddy waters. 20. [[366]] | O Kane Laa-uli-uli-uli, I make i ahaina ina-ina, I make, i hoohiki i kanawai-wai-wai, Oia nae no ke make, make-make! O hele ka hoku, 5. O hele ka malama, Ka kakai pu ae no Me ka mahina-hina-hina, A laa kuu lima la Kaapahu kuu hele e! 10. E Kane-Laa-uli, uli, uli, E Kane-Laa-huli, huli, huli, E Kane-Laa-make, make, make, O make oe, oe, oe, Ia Kane kou akua, kua, kua, 15. I make, kanawai, wai, wai, Oia nae no ke make, make, make, O Kane-Laa-uli, uli, uli, O Kane aaia, ia, ia, O Kane i ka wai lepo, lepo. 20. |
The Flood.Here is the food, O God, O Kahuli, O Kahela, O the woman sleeping face upwards, O Moe of Hanuna, O Milikaa, 5. O the Lepo-ahulu, O Pahu Kini, O Pahu Lau, O Kulana of Pahu, O Ola the large fruit, O Kapapai of Laka, 10. O Manuu the mischievous, O the great supporter, awaken the world. Awake! [[367]] Awake, here is the rain, Here is the day, 15. Here the mists driving inland, Here the mists driving seaward, [The] swelling sea, rising sea, [The] adjoining sea of Iku. Lo! it has encircled [us]. 20. O the foaming sea, O the rising billows, O the falling billows, O the overwhelming billows In Kahiki. Salvation comes 25. For this death by you, O Lono. An altar for you, O Lono, O Lono of the night, O Lono of the thunder, O Lono of the lightning, 30. O Lono of the heavy rain, O Lono of the terrible, divine face. O Lono, O Lono with restless eyes, Ah, fly to the northern sea, Ah, fly to the southern sea; 35. To the eastern sea, To the dark shore, to the white shore, To the dark moon, to the clear moon, O Pipipi, O Unauna, O Alealea, O glide away; 40. O Naka, Kualakai, O Kama, O shell-fish clinging to the cliffs, O Ku, altar head, Scattering the hair. O the chief’s covered canoe of the island 45. Where were deposited the words of Pii, O Kama of Poepoe, the woman of the water-bowl. [[366]] | Kai-a-kahinalii.[1]Ei ka ai, e ka Akua, E Kahuli, E Kahela, E ka wahine moe iluna ke alo. O Moe a Hanuna O Milikaa, 5. O ka Lepo-ahulu, O Pahu Kini, O Pahu Lau, O Kulana a Pahu, O Ola ka Hua nui, O Kapapai a Laka, 10. O Manuu ke Eu, O ka paepae nui ala i ka moku la e. E Ala! [[367]] E Ala e ka ua, E ka la, 15. E ka ohu-kolo i uka, E ka ohu-kolo i kai, Kai nuu, Kai ee, Kai pipili a Iku, La! e, ua puni! 20. O Huahua kai O ka ale i, o ka ale moe, O ka ale hakoikoi, I Kahiki A hiki a ola 25. No nei make ia oe la e Lono. E kaukau nou e Lono, E Lono i ka Po, E Lono i ka Hekili, E Lono i ka Uwila, 30. E Lono i ka ua loko, E Lono i ka oili maka Akua nei la. E Lono, E Lono, makahia-lele, A lele oe i ke kai uli A lele oe i kai kona 35. I kai koolau I One-uli, i One-kea, I mahina-uli, i mahina kea. O Pipipi, O Unauna, O Alealea, O hee, 40. O Naka, Kualakai, O Kama, O Opihi kau pali O Ku lele poo, O helelei ke oho. O Waa-Halau-Alii, ka moku, 45. Kahi i waiho ai na hua olelo a Pii, O Kama, a Poepoe, ka wahine i ka ipuwai. Etc., etc. [[368]] |
[1] The balance of this mele I have not been able to obtain. It is said to go on to thetime of Keaniniulaokalani.—Editor. [↑] | |
Fallen is the Chief.A Prophecy of the Overthrow of the Kingdom by Kamehameha.[1] | Haui ka Lani.He wanana no ka make ana o na aina ia Kamehameha. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
By Keaulumoku. | Na Keaulumoku. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
[[368]] | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
[1] [This noted prophecy of Keaulumoku on the rise of Kamehameha and his overthrow ofKeoua, is here published in full in translated form for the first time. Up to cantoXII, the translation and its copious notes is the work of Judge Andrews. All revisionshave been made with care to do justice to the work of so profound an Hawaiian scholar,yet with reluctance, from the apparent presumption. Judge S. B. Dole expressed himselfsimilarly in his giving publicity for the first time to the translation of cantosI to IX (inclusive) of this chant in the Islander, in 1875. Three other cantos (X, XI and XII) were referred to at that time but wereheld for revision and only now see print. Since then three additional cantos (XIII, XIV, and XV) are found in the versionof “Haui ka Lani” published in King Kalakaua’s “Mele Aimoku” collection of 1886, and are embodied here for completion, translated by the editorof these Memoirs, with the aid of J. P. Kuluwaimaka, a famed chanter. The notes ofthe larger portion particularly refer to the Hawaiian version, and, as formulatedby Judge Andrews, will be found to throw much light on ancient thought and usage,as also interpretations of many obsolete terms.—Editor.] [↑] [2] This section describes first the state of the conquered people, including the districtof the first section related to Kau and Puna. [↑] | [1] The first canto depicts as already past, the state of the district and the peopleof Kau, on Hawaii, though the opening lines refer to all the districts. Haui ka lani, fallen is the chief; that is, Keoua, chief of Kau. This prophecy was uttered eightyears before Keoua was conquered. Haui is the ancient and poetical word for haule. [↑] [2] Ka mauli, the weakness, the overthrow, is the ancient pronunciation of maule, andis here in apposition with haui. [↑] [3] Au, a kingdom, a region; honua here merely strengthens au; the meaning of the line is: fallen is the chief—overthrown is the whole kingdom. [↑] [4] Hau lani, hau to breathe hard from fright or fatigue, lani an intensive, a grievous overthrow. [↑] [5] Malolo, a flight as of a conquered foe, a rout, the state of a country where the peopleare all cut off, intensified by auhee, a flight; that is, a grievous overthrow [of those] forsaken in flight. [↑] [6] Hulimoku, through the islands. The expression may mean all the islands or only the islandof Hawaii. The poet was living at Napoopoo in Kona when composing this mele. [↑] [7] He ana hanui, ana, a panting as from severe exertion, strengthened by hanui, a hard breathing struggle, no ke auhee, on account of the flight. [↑] [8] He manomano, numerous, very great, in all directions, was the flight. [↑] [9] Ke hai mai nei ka po, the night declares, tells; that is, the dreams, the common talk, the priests converseabout these overturnings. [↑] [10] Ua ka ilaila, the language of Kamehameha; ka often signifies to dash, to strike against; here the poet speaks in the name of Kamehameha. [↑] [11] Kuu po, my night of death or slaughter; meaning, there, at that time spread out [extended]my night of defeat, i.e., in the night when I defeated the enemy. [↑] [12] Kuu po maoli, my real night, everything dark and doubtful; makole, dimsighted. [↑] [13] Hina wale, i.e., Keoua fell in confusion with his forces. [↑] [14] He au, the kingdom, royal authority; honua, land, soil. [↑] [15] Ua lilo, is transferred to another, passed away. [↑] [16] Eia la ia ka lani, here it is [the kingdom] belongs to the chief, Kamehameha. [↑] [17] Ua hele, synonymous with lilo in the line above; that is, all is lost. Keoua and his people. [↑] [18] O ke kino hoi, those in high places about the chiefs. [↑] [19] Kahi haahaa, in low places, conquered, poor. [↑] [20] Ua luia, lu, to shake out, to throw away as useless; a graphic description of a conquered people. [↑] [21] Kana wahine, singular for plural. [↑] [22] Ke ku la na kii elua, literally, there stand these two images; kii signifies not only an image but a sign, a representation; ku, to show, to stand, to appear; paupau, make a great slaughter. The meaning of the poet, is, there exist two evidences ofgreat slaughter. [↑] [23] Ka hale make, etc., their miserable condition as conquered, called hale make, house of death for them, i.e., Keoua’s party, that is one sign or evidence; theother is, ka hale ola ia ia nei, the house of safety for him here; that is, on the side of Kamehameha where the poetappears to be, there is safety and quietness, in opposition to the other side; bothimply that there had been a great slaughter. [↑] [24] Ka lanakila, the triumph for him here, i.e., Kamehameha; and auhee, flight, slaughter for them, i.e., Keoua ma. This line expresses the same idea as the preceding. [↑] [25] Kela aina, i.e., Kau. He alii make, conquered, subjugated, politically. Keoua was slain ten years after at Kawaihae. [↑] [26] He malama aina. Hoku has now the care of the land as head man or konohiki. Hoku was the name of the fifteenth day of the month and considered an unfortunate day,in which no one would begin business. It was to the Hawaiians what the dies nefastus was to the Romans. This will account for the following dreary appearance of the countryupon which the poet now enters. [↑] [27] Omea, bare, destitute of verdure, also like malolo, no people. [↑] [28] Kamaehu, burnt red or brown, literally, the child of redness, the dry tops of the mountainsas blown upon by winds, whirlwinds and storms; so the mountains stand. [↑] [29] Owela, a hot sun in a dry place; uluwela, used to intensify owela. [↑] [30] Kamae, withered; ku, to rise, to float off as miasma; maea, a bad odor, unpleasant smell; lani, towards heaven; or perhaps lani is to be taken here for an intensive, i.e., a very bad smell. This must be from thedead bodies of the fallen, as there could be no vegetable miasma on the mountainsblown over by the winds. [↑] [31] Hakoko, to struggle, to wrestle with. This is a bold figure, the stench of dead bodies atnight contending with the heat of the sun by day, which shall be the most troublesome. [↑] [32] Maea, to be strong scented, to cause a stench; see above; lani, excessive, very like the mountains of God, i.e., very high, wela inoino loa. [↑] [33] Ua kaiopua, kai to lead along, opua, standing clouds, that is, clouds that appear to stand erect. [↑] [34] Kaiawe, to lead straight forward; the meaning is, that vertical standing clouds were drivenover the mountains, they were conducted on bearing showers, storms, etc. [↑] [35] Ua lele ka hoaka; hoaka signifies the spirit, the soul; here it means figuratively, the valuable part, theglory; the glory of the land is fled. [↑] [36] Ka uhane, the soul; this is generally applied to the energizing principle of men in distinctionfrom animals. The soul of the island, here it is going upward—the idea is parallelwith the preceding line. [↑] [37] Ua ikea, for ikeia; iliili, small pebbles that have been washed by water. This line is somewhat obscure. [↑] [38] Palila was a man who lived in ancient times, when he died, he was buried among the pebbles,or far down in the earth. What was far down in the earth has been brought to light.So great is this overthrow. The whole line might be thrown into a parenthesis. [↑] [39] Ua hoolei, i.e., the beauty, excellency, and understood; is thrown into a place of death, i.e.,those noble qualities are gone; Kaù make la, Kaù is there dead! [↑] [40] Make Kaù, Kaù is subdued by those persons, i.e., the soldiers of Kamehameha. [↑] [41] Ke newa mai nei; newa, to stagger, to move reeling through weakness; the souls approach the land, weakand staggering. [↑] [42] Ka uhane kino wailua is the visible ghost of a person supposed to be seen while the person was still living.The kino wailua as a ghost was supposed to be much larger than the body of the living person. [↑] [43] Ke kino wailua, of the three, i.e., of the three districts or kingdoms, that is, Kaù, Puna and Hilo. [↑] [44] E oe kala, a poetic contraction of aole kala, not lately, long ago; meaning, not lately did he flee, i.e., Keoua, but in the time past he fled; luaha, overcome, conquered. [↑] [45] Ua noa i ka haiia, the sacrifice was completed by being offered by Ku, one of the names of Kamehameha. The whole name was Kunuiakea. It was a custom ofKamehameha, perhaps other chieftains, to offer a sacrifice to the gods on gaininga victory. The inference from the poet’s language is that Keoua had been conqueredbefore. [↑] [46] Ua laumilo, laumilo signifies (1) to rub in one’s hands till ground fine; (2) to collect together asprisoners for slaughter. The souls of the captives are collected together; ua make;that is, the souls of those slain in a former war. [↑] [47] Ua lele, etc., lua pa’u, a pit or place where dead bodies were thrown when slain. Afterwards they were takenup and offered to the god of the conqueror. Lua pa’u was also a pit outside of the luakini or temple. [↑] [48] Aia i ka lua mihi ole, lua mihi ole is synonymous with lua pa’u, there they are where there is no repentance. [↑] [49] Nani, wonderful, very great. [↑] [50] Mimimihi, a poetic form expressing sadness, dejection, referring to Keoua and his party. [↑] [51] Ua mihi, etc., same as above, universal sadness. [↑] [52] Haakulou, haa for hoo, kulou, to bow down, to bend forward; they sit bowed over as in sorrow. [↑] [53] Kalele, to lean the head on the hand. [↑] [54] Ua ai, etc., they eat, i.e., enjoy grief and sadness; like the expression “the joy of grief.”Kena is similar in meaning to ana. [↑] [55] I nai i ka ai, this is a difficult verse to get into English; I nai signifies to eat delicate food, i.e., to feed leisurely, ai is vegetable food in distinction to ia animal food further on in the verse; the meaning then may be, the conquered onesare eating the food of men, i.e., suffering their calamities, undergoing their miseries,partaking of their errors; and parallel with this it is poetical, added, they eatalso understood, the ia, the animal food of flight, i.e., they feed upon the food of misfortune, they eatalso the stronger food [animal food] of overthrow. [↑] [56] Ua hoaa, ho for hoo; the fire of death, i.e., a deadly fire is kindled, O thou Kalanimakua, i.e., Kamehameha.The expression implies a call upon the conqueror to show mercy to the miserable; seethe pathetic lamentation in the next line. [↑] [57] Puna make, etc., supposed to be the expression of exultation of Kamehameha people. The readerwill notice the repetition of make to so strengthen and intensify the idea of the total overthrow of Puna. In otherplaces the word make applied on a person, army or nation, does not mean absolute death,i.e., the cessation of life, but a helpless state or condition, as the following linewill show. [↑] [58] Ua na, etc., na, to be just alive, having a little breath left, they live just breathing; ke kailinei, they gasp for breath, nae, the breath of one faint. [↑] [59] Ua kaahili, to struggle to obtain something, here it means to struggle for breath, to catchfor breath; mauliawa, the hiccough, in many diseases the last stage of life; ua kona, to rush out as the breath in coughing. [↑] [60] Ua lilo, etc., ea, hanu, and aho are here used as synonymous. [↑] [61] Haalele lakou, i.e., the dead were assigned to the place of warmth, but in the next line they are lost in cold night. [↑] [62] Kaa, to go away, to depart, they have gone to the resting place of night where chilldampness prevails. [↑] [63] Ia mehameha, this is undoubted a play upon the name of the conqueror, the light is gone, literallyto desolate places, the idea being that the comforts of life have forsaken the conqueredand gone to Kamehameha. [↑] [64] Lilo, the light of day is gone to the father chief. [↑] [65] Noho hookahi, one parent, i.e., Kamehameha, over all Hawaii. [↑] [66] Kau i ka puaneane, puaneane is here put for very long life. As the saying: “Let the king live forever.” Notethe figurative description of those lands ended at l. 54. The poet now speaks of Kamehamehaand the subjection of Hilo. [↑] [67] Ola, etc., let the chief live; e haili make, a sign or symptom of his death, synonymous with the preceding verse—a prayer ofthe poet for the long life of Kamehameha. [↑] [68] I ka haili, etc., these lines express the blessings of the poet upon the conqueror. [↑] [69] He ano make, Hilo is under sentence of death, i.e., already as dead. Waiakea is the representativeplace of Hilo. [↑] [70] Lumia for lumiia, to be pressed together, to be thrown down or into confusion. [↑] [71] Lele, etc., Hilo means to twist as a rope or string. [↑] [72] Hilo paliku, the north or largest part of Hilo is cut up with palis or ravines; she cries orwails in death. Hilo paliku was the north part; Hilo nei, where the poet or the conqueror was, i.e., the south part wails also. [↑] [73] Aia make a, the a is emphatic, even now dead; i ka poli oia, in a distant place of suffering, a place of darkness. [↑] [74] Na moku, the six divisions or districts, the dead divisions of the island gone to the chief;lilo understood, they have become the property of the chief, i.e., Kamehameha. Inthis place, as in many others, the word make does not mean dead absolute, but bereftof power, political life. [↑] [75] Uuku, etc., Hawaii is of small consequence; lomia for lomiia, grasped or compressed in the hand of Kamehameha. [↑] [76] Kapauu, to hold firmly as one holds a slippery fish; akau, lima understood, right hand. [↑] [77] E ike, etc., thou shalt soon see, the poet addresses the enemies of Kamehameha; the singularfor the plural, Ye shall. [↑] [78] Akamahaoaina, an epithet of Kamehameha; the literal meaning is, ye shall see the shadow of oneseizing land. [↑] [79] I ke kama, even the child of Kupuapa; a contraction of Kalanikupuapaikalani, i.e., the fatherof Kamehameha; another name was Keoua, the younger brother, kaikaina of Kalaniopuu. [↑] [80] I ke keiki, to the child; hana a ka lani, according to the chief, i.e., doing the work, managing the business of a child;i kahukoko, this is connected with i ke keiki, the child, the struggler for the island. [↑] [81] I ke kaina, by the marching or stepping of a soldier, with boldness and resolution, over thekapu ground; the luahine, name of a rope fixed around a place within which was the wrestling ground. It waskapu to break over such places, but Kamehameha fearlessly did so. [↑] [82] Komo Papa. i.e., Kamehameha, kui, etc., Papa entered and fought left-handedly. The old people say that all Kamehameha’smilitary tactics were new to his adversaries, they did not understand his maneuvers.In this he resembled the Great Napoleon. [↑] [83] Ke kipu, to restrain, to draw up as one reins up a horse; the land; the people of the land. [↑] [84] Ka lima aiwaiwa, a strong enough arm. [↑] [85] O ka lani, even the Chief Aneheaulaweaina, i.e., Kamehameha. [↑] [86] Ka lima akau, the right hand of Alapauilamoku, the sweeper of the island, Kamehameha. [↑] [87] Ilaila ka oikepa, there, with him are double tusks; oikepa, the tusk, especially of a large hog. [↑] [88] Hinamoe, an ancient chief famed for his strength and for his dashing way among his enemies;so is Kamehameha. [↑] [89] O kahi ia, where was Hinamoe, there death lay. [↑] [90] Ainewanewaole, see newanewa with ole, without faltering, i.e., Hinamoe. [↑] [91] Lalau ke lani, Kamehameha lays hold; moa, literally, it is cooked, it is done, finished. Caesar is represented as saying aftera conquest, “veni, vidi, vici,” I came, I saw, I conquered; but the Hawaiian poet says of Kamehameha, the chieflays hold, moa, they [the enemy] are cooked, subdued. [↑] [92] Opaha kua, opaha, to cast or throw away, here to throw over the back; i olomehani, a place of darkness, a place of filth. [↑] [93] Hookui, to thrust, to push; haihai, broken, bones understood; hahai, to chase, pursue; moloku, moloalo, behind and before. [↑] [94] Haka iwi, the bones of the land are broken; manunu, to creak as broken bones, the bones ofthe plain creak. [↑] [95] Uina, to crack, creaking, breaking. [↑] [96] Ua hano, he wheezes, etc.; kekee, to be crooked, to double up; kaka, to be hot as in a hot room, kiikii, wela; ka lani, the air, atmosphere. [↑] [97] Kaha, to fall irregularly; walawala, irregularly in movement; kaha, the action of a kite, in its motion downwards, that is bowing. Kaha ka lewa, the atmosphere falls; lele walawala, uncertain, uneven over and over as a kite, so are the enemies of Kamehameha. [↑] [98] Ke aupio, aupuni, all round the country. [↑] [99] Ka manea, a toe-nail, not a finger nail, meaning, he, the enemy, is the toe-nail of the island,i.e., underneath all. [↑] [100] Ka auae, there is the chin above; o ke poo aia ilalo, the top of the head is below. The poet would say an utter subversion of the kingdom. [↑] [101] Swinging back and forth, unstable. [↑] [102] Ka koali, a swing such as children play on. Hawaii is a swing, it is like a rope of a pinao.The pinao is a swing; koali, a small rope used to work the swing backwards and forwards, practiced by men andchildren. Ka koali and ka pinao are possessives, and signify their characters. [↑] [103] I ke kaiewe, followers or adherents to a chief, meaning, by thy adherents O chief, and by thischief is the overthrow. [↑] [104] Ua makaio, to look this way as in fear in the jungle like wild cattle or other animals, appliedalso to people pursued by an enemy. [↑] [105] Ke makawi, to make a great slaughter not sparing any. [↑] [106] Ua mio, to flow swiftly, as water through a constrained place, applied to the flight ofKamehameha’s enemies. [↑] [107] Me he umu puhi, like the smoking oven, or Pele, the volcano. [↑] [108] Ke ku o ke ehu, like the rising of the red dirt towards heaven in a whirlwind. [↑] [109] Me he lumanawahua, the colic, internal distress. Kaikoo, the constant restlessness of the surf, another figure strengthening lumanawahua. E—a— here the reciter or chanter of the mele extends his voice ad libitum. [↑] [110] Ku ka puna, the soft coral such as is burnt into lime is thrown together on the beach. So theenemy are thrown promiscuously together. [↑] [111] Ua limua, to collect many things in one place. Opala, these things, the property of chiefs have become opala, worthless, things for Kamehameha. [↑] [112] No ka lani, belonging to the chief is the island and the land. [↑] [113] Ka uka, what belongs to the upland and inland, and all that is in the ocean, i.e., fulland entire possession by conquest. [↑] [114] A nona ke kau hooilo, the six months of winter, the same as kau makalii, the six summer months. [↑] [115] Ka malama, the month, the seven stars now in sight. [↑] [116] Ke kapola pilau, 1st, the property of a chief of all kinds and everywhere; 2d, the steward or personwho had the charge of such property. [↑] [117] No ke alii ka ukana, property that may be transferred or carried from place to place, but ukana kikoolà, property not able to be carried on account of its weight or quantity, as we say,fixed property. [↑] [118] O ka haopae, property that floats ashore from the sea, as it was called in former times becausethe most valuable property from the sea was the iron, hao, from wreckage; ka manu pae, birds driven here by the winds perhaps; i ka honua, upon the land. [↑] [119] O ka ea ka honu, the sea turtle; makaulii, broad-backed, thick-shelled; mo ka palaoa, mo for moku, ka palaoa, the ivory of dead whales. For Kamehameha is the broad-backed turtle, and the whaleivory. [↑] [120] Ka uhu kai, uhu, name of a fish that made its appearance and came ashore once a year. [↑] [121] Niaupio ka lani, epithet of the only, the highest chief, hence in blessing him they said, “e niau pio ka lani,” let the king live forever, as in the Eastern countries. [↑] [122] Ke kupa ai au, ai au, constantly, continually, forever may Kamehameha live a chief. [↑] [123] Ka niau, to wrap in the leaves of the niau, kaa, to swathe, to bind up, to go around as a piece of land; kaaniau signifies to bind up as a dead body and carry about a country. Ka lana, this applies to uprightness and excellence of Kamehameha; let him be celebratedalong with the short god and the long god. Their gods accompanied the high chief whereverthey went. (See Antiquities.) [↑] [124] Holo kapapa, to go quietly, in peace; kuapapa, all quiet, no enemies; a he alii, and is a chief in possession of the island—the chief, i.e., Kamehameha. O ka lani synonymous with alii aimoku. [↑] [125] Ku ka hula, hoala ia hua, to get up a dance, they dance; ka papa he hahuu, a pleasant, even, smooth ground for dancing. This practice of getting up a dancein honor of a celebrated man is not unknown in Christian countries. [↑] [126] Ulu papa, ulu, to rise up and down as in some dances; ulu papa mahimahi, the rise and fall in classes like the mahimahi (name of a fish), which moves in shoals, so the people follow Kamehameha throughoutthe islands. [↑] [127] I ka pii, in leaping, jumping in the dance; i kanapii, of this and that one; pii ke ala, so goes up and down the path; o ana, suffering to get to Hilo, dancing up and down is like going in the fatiguing roadto Hilo from Hamakua. By this it appears that the heathen dance was an up and downmovement. [↑] [128] I kana lapa, from one ridge to another. [↑] [129] Io, meat, flesh; alaulau, bad meat, hurt, spoiled. Kaù and Puna are putrid meat. [↑] [130] Ai koke no, they quickly eat, that is, peck each other as a brood of chickens; Keawemauhili at Hilo quarreled with Keoua at Kaù, pecked each other. [↑] [131] Nani wale lakou, that is Hilo people and Kaù people, wonderful how shamefully they behave, how disappointed. [↑] [132] Lea ka hoka, their disappointment, shame was their pleasure for the greatness of the ahuawa, disappointment, shame, grief. [↑] [133] Aloha ino, a phrase of great contempt; also of great affection, according as it is spoken;great contempt for their present disappointment. [↑] [134] E hapa ka hoka, much less shame to the crown, if he, Keawemauhili had fled to Kailua. [↑] [135] Eia na hokahoka iho, here is the great shame, another ground of shame; alaela—alaila, these at that transaction; he kela, to exceed, to be more, to excel, this exceeds all other deeds of shame. [↑] [136] He aiwaiwa nei, he aa, dumb, acting like deaf persons with one mind, Keawemauhili and Keoua. Language ofthe poet. [↑] [137] Aia ke aa, there was nothing but deafness, stubbornness, windy Kaù was deaf at Keaa, a placein Kaù. [↑] [138] Apiki Puna, false was Puna, deceitful; Leleapiki, name of a land in Puna; ke nana la, if one looks at Nanawale (name of a place in Puna). [↑] [139] Lalau wale ana Hilo one, sandy Hilo is mischievous. Hilo at Waiakea was called Hilo one for the flat surfaceand much sand; i Kalalau, a place north of Waiakea. [↑] [140] Ua oki i opeana Hilo, the chief and people are destroyed, rendered powerless by having their hands tiedbehind their back; Opea, name of a small land in Hilo. [↑] [141] Hilo paliku, north part of Hilo; Hilo pali, thus all parts of Hilo were like a person with hands bound behind his back. [↑] [142] Ku wale Hilo (alii) stands ashamed, in shame Kueo goes as a poor man to the mountains; Kueo applies toone who has had property, but has been stripped of everything and goes about in poverty. [↑] [143] I ka uka o Laa, on the upper side of Laa, name of a land in Puna, on the road to the volcano fromHilo; i Paoole, name of a land in Laa. To these lands the people of Hilo had fled when conquered. [↑] [144] Aole kohukohu, not certain, not fixed; ka moe wale, the people of the land simply live, stay; makau wale, liable to be driven off at any time. [↑] [145] Kaina kino, i.e., kaina kino, kai to carry off, to seize, kaina bodily. Hilo is full of ridges (olapa’s) rendered useless for cultivation. [↑] [146] Ka hoomoku. the people of Hilo, Puna and Kau having lost their lands now stay on lands not theirown. Hoomoku, to place a person over a moku, district of country. [↑] [147] He ulu alanamoku, ulu to grow like a tree, alanamoku, a sacrifice for a district. Keia, these lands haveall grown up into a sacrifice by the chief, i.e., Kamehameha. [↑] [148] E Malele kuala. Pokikaina, Kahuaole, Naka, names of ancient chiefs to whom Kamehameha is likened. [↑] [149] E Kakae, the son of Kahekili, names still applied to Kamehameha; ke kani mai nei ka alana, to sing, to pray, i.e., the offering. [↑] [150] Ke oho, proclaim aloud, as many voices in praise proclaim the sacrifice to the one father,“live forever.” (See l. 109.) [↑] [151] Ka hulu kupu, the new feathers, new hair, hence the fresh or growing glories of Kamehameha, i.e.,of his honor, his army, his wealth; o kona au, of his kingdom. [↑] [152] Ke kokoia, to lead on, to be drawn or dragged backward and forward as a dead body of one slainin battle; this applies to the districts, lands and people taken by Kamehameha. [↑] [153] Ke kauo ia mai nei, they are dragged hither, the districts, lands, people; ke koloa, to draw as with a rope the moku, i.e., Hilo, Puna, Kau. [↑] [154] Owai ke kanaka, who is the person to be sacrificed by Kamehameha. This is the language of the poet. [↑] [155] O hooleia, the o is the answer to the question owai; hooleia is for hoohohoolei, to shout aloud, to cry out as many. O maua, the poet and his assistant, we two, we two here, Kukapalani o Kamehameha. [↑] [156] No luna ke kanaka, from above is the man to offer the sacrifice. [↑] [157] He hulu alii, the dress, the ornament, the external appearance of the chief is what belongs tohim; he liko, the bud, first shoot of a chief is his child; ke a, syllable used in cantillating. [↑] [158] Ke haipo me ka haiao, haipo, the prayer offered by the priest in the temple (heiau) by night; haiao, the same offered by day. [↑] [159] Ko ke kahuna hai kupua, it belongs to the priest to declare ancient transactions. (See Antiquities.) [↑] [160] Ko ke akua haiamio, haiamia, to reveal what is long past, or beyond the research of man; meaning it belongs tothe god to reveal or show the priest to declare to men what they do not know; ko ka aina, what belongs to the land, holding fast the land; a huli honua, everywhere, all about the island. [↑] [161] Hai ka lani, hai to offer a sacrifice, the chief Kamehameha had conquered the three districts, hewas offering a sacrifice; when this was finished, noa ka moku, freedom from war, followed. [↑] [162] Hai ka lani, the chief Kamehameha offered Puna in sacrifice, Puna and all belonging; ka, possessive; kolii, a diminished part, a small part of a thing. [↑] [163] Kapueokahi, a small land in Puna. The name also of the harbor of Hana, Maui. [↑] [164] Maloo ka lani, the heavens are dry. the land is dried, the pits have no dew, no rain, nor moisture.This line is descriptive of a long season of drought in the southern and eastern partsof Hawaii. The air (lani) becomes dry, the rocks and earth become heated, all moisture seems to be gone, theravines down which the water runs impetuously during the rainy season forms in manyplaces, deep pools (lua), the poet here asserts that even these are now dry. [↑] [165] Ka po, the under world, the place of darkness, meaning, in the dark world, no clouds floatthere. [↑] [166] Ku ka laulama, the signals of joy are set up; laulama, a bonfire as a sign of rejoicing for victory around the island. [↑] [167] Ku pono ka limu, the sea moss stands erect for the chief Kamehameha, to honor him.This limu was highly regarded as food by the chiefs. [↑] [168] I ka hoanoho, one who dwells on a land, keeps possession. Kamehameha held possession under Ku, an ancient god; e ka lani, the chief, synonymous with me hoanoho, Kamehameha, the chief, is in possession under Ku; he hiwahiwa, he is greatly beloved by Lono. [↑] [169] He hikuhiku, the name of a thing greatly esteemed as a plaything by a child, like hiwahiwa, heis dear to the poe kiniakua, the 40,000 gods. Kamehameha was the favorite of all the gods. [↑] [170] He kupu na Maliu, kupu, to sprout, to grow, but here a descendant, same as kupuna na Maliu, a man celebrated in ancient times for his piety and goodness; na laua me Kaekae, another devotedly pious man. These pious men and others were renowned not only fortheir piety while living but the gods watched over them and kept them alive to extremeold age. Kamehameha was defended as though he was a child of these pious persons. [↑] [171] Hanau mai, and when born, e ake no e haipule, when young he wished to be pious. [↑] [172] Wahi ka niu, he broke the fresh coconut, i.e., offered to the god of night while young, an evidenceof his piety. [↑] [173] Niu maka, fresh young coconuts; o nolaelae, it was by the water of young coconuts that the poe kilo made out their divinations; nolaelae, clear, distinct. [↑] [174] Waiho wale kahiko, things that have been secret, unknown from ancient times, time of Akea, are nowknown. [↑] [175] Ikea kahua Waiali, appears the base, foundation, place for the king when he speaks,rostrum for speakers. [↑] [176] Ikea hipahipa, wonder, strange thing, there has appeared the wonder of the island in the overthrow,the new state of things. [↑] [177] Ka pae kii, the images of the gods stand in rows. This is said in distinction from the formertimes of confusion during the war. [↑] [178] Ka hale hau, a place within the heiau (temple) where the people heard the voice of what was done. [↑] [179] Ka kakou, for us, common people, to see the wailing, pihe, wawa, the noise then made. [↑] [180] He wa hee paha, it was the time perhaps of the flight of the people of the island. [↑] [181] A o no, ao should be understood as aole, as it sometimes is in poetry. The place where the enemies of Kamehameha were: Ka! astonishment indeed, some time ago the lands have yielded, been conquered. [↑] [182] I ke kulu, kulu the setting of the sun, same as napoo. Hilo, the people of Hilo fled in the evening. [↑] [183] Hee Puna, Puna fled in the morning; i ka aluna awakea, when the sun was a little turned at noon Kaù fled. [↑] [184] Puni koke, pau koke, it was done quickly even in one day. [↑] [185] Kaele, quickly, the districts were quickly conquered by strength, i.e., the invinciblepower of Kamehameha; poniuniu, dizzy. [↑] [186] Laka Hawaii, the island conquered by the chief and warriors became tame and lived quietly. [↑] [187] Wa iho la, Kamehameha’s people converse over what they have gained, liked the butterflies aroundthe flowers of the koali (convolvulus); ninia, a medicine; the capture of the island was the medicine that gave comfort to theeyeball (center) of the island, i.e., all the island. Kamehameha poured on the oiland the island was comforted. [↑] [188] I pau ka pohihi, pohihi applies to the condition of the people, their vision was obscured in regard to theircivil rights. [↑] [189] Kahe ai ka walekea, wale, soft matter, matter that issues from a sore, kea, white, the white matter flows from the eyes. [↑] [190] E hihiu, the island was wild, untamed, badly governed by the former chiefs; ua ike pono ia ka lani, it was well known to the chief, Kamehameha. [↑] [191] I kona kahu, Kamehameha becoming kahu, guardian, that was what tamed it, the island. [↑] [192] Ua hei akula, they are caught as with a rope, i.e., those lands with their chiefs and people;hei represents the action of throwing the lasso. I ka upena, by a net, with the voice of flattery. [↑] [193] I kupalu ia i ka muhee, Kamehameha fattened them with the bait, puua; they were choked with the muhee (a fish), the bait sticking in their throats. [↑] [194] Ua hanai i ka iao, they were fed with the iao, a species of small fish, i.e., Kamehameha fed them. Hoo-lulu—Hooalualu, to collect, to gather; they were gathered like the aku, a species of fish which swim in shoals and can be baited by feeding them and afterwardscaught in great quantities. [↑] [195] I kimokimo, dogs were fed by throwing them on their back and as they opened their mouths a personwould drop a fish into their open mouth, that was kimokimo, the fish was called hauna. [↑] [196] Hahai, being thus fed the dog would follow his master. Wini auka, a great multitude, ka moku, the people, as Kamehameha fed and fattened the people, they followed him in longtrains. [↑] [197] Eia ke ka mai nei, the expression of the poet. Ka, to sweep, to brush around like the tail of a horse, hielo—huelo, tail; here by the coming of Kamehameha sweeps around the red tail of the land. [↑] [198] Me he ilio welu, welu well fed; moe poli la, like a well fed dog that lies in the bosom, i.e., a favorite. [↑] [199] E pakele ia aina, these lands, i.e., Hilo, Puna, Kau; e pakele ia aina, an affirmative form, but the meaning is negative, i.e., they shall not escape. Kaiole na kamau, name of Kamehameha. [↑] [200] I ka kumu, the first, the chief, the alihikaua, the greatest leader of soldiers, i puka mai ai, that has ever risen. [↑] [201] He kino pahaohao, the soldier has a person unlike any other, invulnerable; he ouli e, not like any other, strange to look at. [↑] [202] E wanahina, to stand erect like the hair on the shoulders of an angry dog, or the scales ofcertain fish, bristling, fearless. [↑] [203] E okalakala, rough on top of his head. Keohohiwa, name of Kamehameha. [↑] [204] He moano hiwa, a dark red all over is the chief, that is a comparison of the chief to this redfish. [↑] [205] He kea-puaa, boar; makai olelepa, fierce, fearless, a puaa strong at rooting. The wild boar of the islands was the most powerful, energeticand fierce of any animal that the people knew of; these names applied to Kamehameha. [↑] [206] E haulani ana. overthrowing, upturning the islands; e a, to give attention. [↑] [207] Puipui ka moku, the island is enlarged by the triumph of the chief. Kamehameha has enlarged himself,he loaa, etc., he obtained it in the day of his strength. [↑] [208] He ikaika hili au, an action like the sword exercise; ikaika, strong; hiliau, brandishing as one does a sword, or a boxer his arms; o ka neiku, nei, the wail, cry of many voices; ka, a strengthening of the idea; neiku, like the sliding down of a high pali; nei used in poetry for nee, to move off. [↑] [209] O ka malio, 1st, the sensation to the eyes of looking at the sun, at first a dazzling brightness,afterwards different shades of darkness; 2nd, such shades of light as are seen earlyin the morning or at the setting of the sun; aka, a shadow, an appearance. [↑] [210] O akaleimalio, the sudden entrance of light, like lightning, a flash of light; this is said inpraise of Kamehameha for the sudden coming upon his enemies; o Leimanoano, very sacred,applied to Kamehameha as a sacred chief. [↑] [211] O haili, name of a large bird known or spoken of by the ancients; kaununalau, strong and able to carry off a man, such a bird was Haili, i.e., Kamehameha. [↑] [212] Ka manu iolana, the bird that sings when flying high in the air, i.e., haili i ana, speaking like io ana, singing. Kiwaa, a large bird in ancient times; o lele i ana, singing in its flight; these were resemblances to Kamehameha. [↑] [213] O ka io lele, name of a bird like an owl in its hovering, or standing still in the air, it isa black bird; lele mapumapu, a hovering as a bird floating in the air, flapping with the wings, but making noprogress. O na pua a ka lani, na pua, the ancestors of Kamehameha, the descendants of chiefs down to Kamehameha’s time. [↑] [214] O Halulu, o Hiapo, two fabled birds which Kamehameha worshiped, and Kamehameha’s feathered god, Kaili,when the feather sprung up in the forehead of the god, the people thought it a signof ability to conquer; o ka makia, that which fastens together, as with a pin or nail; o ka makia o Kamehameha, he held together the islands; lele huna, falling, as drops of rain; i ka apana, falling to pieces. [↑] [215] O ka pukoa kani aina, the coral reef is a strong land; kani, strong, applied to Kamehameha, he is a strong barrier, i.e., a conquering warrior;o ke koae, a bird that flies with a motion like that of a person swimming; manu, a bird descended from kuala, a large bird of ancient times. [↑] [216] He a, this has no meaning, it is simply the lengthening of the voice in cantillating,here used to call attention to the foregoing, often used at the end of a line, insome poetry at the beginning like this. [↑] [217] He haihai pua, a breaker of blossoms, as these birds; he naulu, a shower with wind; kaupua, falling on buds and blossoms; likomoku, the bud, the growing of the islands. [↑] [218] Ke kaapeha, 1st, to fold up as a long bundle; 2nd, to manage as a bird does its tail feathersin steering its course, or like the steering of a boat with a long oar; analio, the tail feathers of a bird. Ke koo, the long tail feathers of a bird; leina pawa, the bird that flies very early in the morning, expressions assimilated and in praiseof Kamehameha. [↑] [219] Ka ao, a bird about the size of a hen, black feathers, very long wings, sings loudly; i kani ka poa, poa the sound of the wings of a cock before he crows; i ke kuahiwi, on the mountains. These actions are all likened to those of Kamehameha. [↑] [220] Nana poa, who flaps his wings upon the mountain; hikilele, wakes up the inland dwellers; haili, the forest upland from Hilo. [↑] [221] Puiwa, suddenly frightened, applied to the people at the boasting, bragging; paha, to boast, to brag of a place, country, or person; a ka lani, Kamehameha. [↑] [222] Paha ka lani, Kamehameha boasts at Kukuipahu, name of the place where Kamehameha encamped aboveHilo. [↑] [223] Kani ka ikuwa, to sound with a loud stentorian voice, to call aloud; a miha, 1st, to float off silently, calmly; 2nd, the calmer silence after a great noise,applied to Kamehameha commanding his soldiers, for he had a very strong voice. [↑] [224] Kani ka laka, of loud voice, Kamehameha cried aloud. His voice frightened his enemies, they fledquickly. [↑] [225] Nakolokolo, all Hilo ran inland, rushed inland of Makaholo up above Waiakea. [↑] [226] Wahia ka manawa, wahia for wehi ia, to break, ka manawa, the top of the head, literally, the open place in children’s heads where the pulsebeats, the head of the upland is broken. [↑] [227] Nakaka, broken up, full of cracks as wet ground suddenly dried up cracks open. Ka, astonishing, wonderful; i ka ai, an expression often used, as ka i ka ai ka aihue, wonderful the theft, a ka haiwale, astonishing their cowardice and fear. [↑] [228] A li, to tremble with fear; the hulu, hair, the hair of the hohe, coward, trembles; wiwo a kolo, fearful he crawls away and acts the hen in secret, or sits like a frightened henin a secret place. A vivid description of a coward in battle. [↑] [229] Weliweli, the enemies of Kamehameha tremble at the sound of the voice of the soldiers. [↑] [230] Ke heu, to sound as the voice of the owl or other bird while flying, here it signifies soundas a loud voice. [↑] [231] A o ka lani, the chief is a fowl perched on its sleeping place. [↑] [232] I ka i ka ai, astonishing, wonderful is the transfer of Hawaii. [↑] [233] O Hawaii kahua, a place of business, Hawaii is a cock-pit, or arena, otherwise a battle ground. [↑] [234] Haka for hakaka; ka moa mahi, a cock kept as a pet, trained to fight; mahi a favorite; punahele, greatly cared for. [↑] [235] Hakau, to fight, contend. [↑] [236] Haka, to fight; koeleele ikaika, strongly, valiantly; ui, the young man, Kamehameha son of Keoua. [↑] [237] Walu, to scratch, to sharpen; kakala, the spur of a cock, he whets his spurs; pikawai, pick up something as if eating, as cocks when fighting. [↑] [238] Huai, to scratch as a fowl, like helu, scratches in the cock-pit of this Hilo. [↑] [239] Hoonoho ka uli, uli koa, a signal of an army; he ouli, a sign, the standard of the army is set up; hoahoaka, to stir up as dirt in a whirlwind, the dust was stirred up by the movement of thesoldiers. [↑] [240] Iho, to flow as perspiration, to sweat, the perspiration flows freely from the foreheadof Laniulimahiia, i.e., Kamehameha. [↑] [241] I ko ai, to verify, to make true, to insure the place—the battlefield Mokuohai, where Kamehamehafirst conquered Kiwalaò near Keei in Kona; i hao, taken by violence, robbery; Kamehameha had taken that place formerly but to secureit he must conquer Hilo. [↑] [242] I ohi, to take, as one’s own; kapili, name of the property staked on each side when a game is about to be played; mau, the property gained or lost, that he might take the property staked for he had conquered,i.e., Kamehameha; i kahi one, at the sand beach, i.e., the country at Hauiki at Keei. [↑] [243] O ka lani kela, his first antagonist Kiwalaò; o ka lani keia, this is Kamehameha; they were about to play a game for the island, Hawaii was thestake. [↑] [244] Koi kaakumu, koi to stake property in gambling; kaakumu was the ancient name of property staked; there at Keei the property was staked. Koi pa i ke poho, the game was played to the loss of Kiwalaò. [↑] [245] Pa i ke kumu, pa to strike, kumu was a large stone set up to stop the rolling maika and where the object was to behit. (See Antiquities.) Kamehameha had hit the kumu, he had gained; helu palua, he now counts double having gained; helu koke, quickly counts, i.e., receives; puni eo, the reward at the appointed time. [↑] [246] Eia koi aina, this is the person who staked land, Kamehameha; può ka lima, to clap together as the hands, as a signal of having gained, or done something;oia kòi moku, o Kamehameha, this is the person who staked the island of Kamehameha. [↑] [247] O ka lani Kauikeaouli, that is Kiwalaò, Kamehameha’s adversary. Kalaninui was Kamehameha. [↑] [248] O ka mea, he is the person by whom is the flight, the nana serves for the hoo to auhee; he, Kamehameha, caused the flight. [↑] [249] O loaa auanei, anei question; hunahuna, a secret hiding place. See huna. Did he gain or find a hiding place? No. [↑] [250] I hee, flee, run away, i.e., Kiwalaò. [↑] [251] All classes of men saw him flee, the little man, the great man, etc. [↑] [252] Akahipapa, name of the place where Kamehameha and Kiwalaò met and conversed together. [↑] [253] The following lines describe the conversation of Kamehameha and Kiwalaò. Haawi oe i kou ea, thou gavest the breath, o kou make, and death, i.e., to give one’s life and death. Kiwalaò did not wish to fight, butKeoua did. [↑] [254] Ala, for aiala, ano, now it is lost; welawela, to be stingy, to hold back one’s giving; mai eaea, do not quarrel; mai puniu, be not close, stingy. [↑] [255] Waihoa, for e waihoia, let go, leave; ko ia, his, for kona; ko, what he has gained by war; me koia nei olioli, with his satisfaction. This is the advice of the poet to Kiwalaò. [↑] [256] Na pilikamau, followers, those attached to Kamehameha; na kahu lauaua, makaulii, the officers, those standing high with Kamehameha. [↑] [257] O ka moa i hanai ia, the fattened fowl, Kamehameha; oki o ka lani, the chief is a finished man, nothing wanting, i.e., the poet meant to say, “he is a gentleman.” [↑] [258] I lania, to lay before a fire to dry. Those who practiced keeping and training game cocks,kept them just before the fight on roosts over a low fire of coals to strengthen themand make them fierce; hale uahi was the smoke house where these cocks were set intraining. Kani, to sound, kani eena, to sound roughly, as starched paper, rattled as starched cloth; so the feathersof these trained cocks sounded. [↑] [259] Ohiohi, variegated, many colored, as the feathers of a cock; me he hoe panoa, a kind of paddle found on Kauai, the wood was variegated with many colors; me he puu kauila, name of a heavy, hard red-wood. Where a heap of war instruments lay piled togetherthere was a singular appearance; ka io, the mass, the heap. So Kamehameha appeared. [↑] [260] E hulili, a rising tremor, the tremulous motion of the feathers of a cock when fighting, the feathers trembleand napa, slightly rise and fall. Ka paku, when spurring, paku keehi (kicking). [↑] [261] Hookahi, once the striking, pakuna, i.e., pakuana, as if one stroke of the spur was enough. [↑] [262] Ku no i ka ihu, the conquering cock strikes his adversary in the head, the conquered one flees,hai liilii, broken to pieces, i.e., entirely conquered; ia na, he emphatically, such was the fight between Kamehameha and Kiwalaò. [↑] [263] Kahili, to sweep, to brush away as light substances; hao lele, to carry away, synonymous with hao ikaika; wili, to twist, the action of a whirlwind; o kai, great numbers of whirlwinds, with great strength the dust is raised in frequentwhirls toward heaven. [↑] [264] O kai ke ea, okai huakai, the dust goes in great bands, or companies, as seen coming from the mountains; puoko, to ascend as flames of fire; ula, red, applied to the ascent of red dirt as at Lahainaluna; i kai, towards the sea. [↑] [265] Me he ku na ku ua, as the rising, coming on of a red shower as at Kaanapali seen from Lahainaluna,so is the soldier’s person, Kamehameha. [↑] [266] O ka lani ia, ia emphatic, he; a ka lani, son of a chief. [↑] [267] O ka lani anei, is the chief a soldier, and will he take pleasure with the holua? A pastime among the ancients. [↑] [268] Kapehe, to converse deceitfully, when a person’s real meaning is different from his apparent,hoomahua, to deceive, will he talk deceitfully to please the deceived. [↑] [269] Ke kaiena, those occupying the house boast, are proud, i.e., the followers of Kamehameha; noho hale, the resident of a house or land under a chief. [↑] [270] E uaua, to waste, to spend needlessly; ka lau, four thousand, here, for the many, the many parents under Kamehameha will wastethe property and rights they have gained; hoano, to take in possession another’s property; keha, proudly, without regard to another’s right; ka umauma, the breast, i.e., the mind. [↑] [271] Ua ai kahela ka uha, kahela, satisfied, having enough, they eat at leisure sitting upon their hams, haunches;ku ka hale iki, this is done in small houses and large ones. This language applies to the followersof Kamehameha as though they had conquered and the conduct is reprobated by the poet. [↑] [272] Ka pa wiwi, the tall high fence around the house; ka pa laau, the stick, or strong fence, this applied as before to Kamehameha’s men after theconquest. [↑] [273] Ka aleo hale, a high house, i.e., a house with rafters made into a very sharp roof; moe, these were sleeping houses; me ka amana, boards or sticks put up for shelves for laying kapas or other property on. [↑] [274] Ka halau aina, the long house where the women might eat, aina for ai ana; the halau was often used for a canoe house, but generally as an eating house for women; halau was a long and large house with the door in the end, a common house had its doorin front. [↑] [275] Lulu kohekohe, kohe name of the grass that springs up and grows in kalo patches, the kohe is spread down, hohola ka moena, the mat is spread on top. [↑] [276] Kau ka pakakeha, to lie on the back with the head raised on a pillow, i.e., to lie like a chief ingreat dignity, so the followers of Kamehameha who ape his dignity. [↑] [277] Lele kahili, the fly brushes swing at the door as the masters would lie near the door; holo ka uhai, the door shut; uhai, the shutter of the door; kapa eleele the sleeping kapa: The fly brush waved, the door was shut, the black kapa drawn up and the chief went to sleep. [↑] [278] Holo pee iki, literally, run, hide a little, i.e., when one is weary to go to kuono, place of enjoyment, kuu ka luhi, dismiss fatigue and care. [↑] [279] Ina mahana Kanaloa, etc., relates to the affection and tranquility of Kanaloa and wife. [↑] [280] Lea ka ai, joyful the person who has much land, hence much food, many enjoyments. [↑] [281] I ka pale ihe ui, in parrying the spear, ui, strong, energetic, o ka lani, Kamehameha; hahaki, to break as a stick or spear, to break the points of spears is sweet, gives himan appetite; it was pleasure for him to play with war instruments. [↑] [282] Lea ke kau ai, pleasurable, at ease, at peace, no enemies, season of fish, food; he maona, when he was fully supplied, those below him supplied all his wants. [↑] [283] He maona ai kou, thine is the fullness of food, even ye the poor people, noanoa, common people. [↑] [284] He maona moku, it is of the chief to be satisfied with districts of country, kingdoms. [↑] [285] Ke i aku nei, he, Kamehameha, says I will eat, I will finish; moku, an end, the remaining sweetness of eating. [↑] [286] I na hai ai, collections of hogs, fowls, dogs; these are called hai ai, here connected with au honua, it means the districts, lands, and all that belongs to them. [↑] [287] I ka hoolua pikao, hoolua, to do twice, to do over again, as to bake hogs, dogs, fish twice over, baked untildry; no moisture, but not burnt. The islands were to Kamehameha as dry meat, thoroughlybaked. [↑] [288] Ai kalani, the king enjoys Hawaii, i.e., Kaù, Puna and Hilo; pakaeaea, wrinkles on the skin, when one is just able to crawl from extreme old age. [↑] [289] Limu kohu, limu, sea moss, considered an extremely fine dish; kohu, fitting as a fine garment (kapa) does a chief, hence, the chief is noble and grand in his appearance; ke hele, when he goes abroad, i kohu no, fitted out, consistent as a noble chief. [↑] [290] He alii pono, a supremely excellent chief, an excellent country. [↑] [291] Hawaii the former possession of Keawe. [↑] [292] O ka lani, Kamehameha is the Malela, the superior. Malela, an ancient king of excellent character,formerly lived on Oahu. Kamehameha is likened to him. [↑] [293] Ea Malela, ka moaeku, Malela arose, came as the strong east wind; moae, the soft east wind; Moaeku, is the strong east wind. [↑] [294] Ka moae kukuku, the strong east wind, stronger than moaeku, which is the commencement of a strong wind. Moae kukuku is when the wind rages, pakuku ahi when it rages furiously as fire. [↑] [295] Ka makani, a strong east wind. Akaleiohua, name of an ancient chief. Kamehameha is Akaleiohua, the poet will not admit anyare stronger than he. [↑] [296] O Kalaninui was a kapu chief of the highest grade, a high chief of Maui, the brother of Kahekili who wasthe father of Kamehameha. [↑] [297] O ke kapu no, he was a real kapu chief; hoano, separated, sacred. Pau no, pili no, nona no, he belongs, is connected with this chief, i.e., Kamehameha. [↑] [298] O ka moe, the obeisance, the bowing down, the prostration of the people on the approach ofa chief; o ke puhi, the burning of a person who does not prostrate himself before a chief, i.e., a chiefof the highest class: o ka wohi, epithet of a chief below that of an alii puhi ahi, they are all below Kamehameha. [↑] [299] O ke alii, Kamehameha was a high chief, his natural chieftainship was one; o ke koa, his being a successful soldier was the second part [of his greatness]. [↑] [300] O ka lani, he, Kamehameha, was a chief, he was a man, a common man. Iolaniku, io, name of a bird that soars high in the air, lani very high. Ku, name of one of the great gods. [↑] [301] He kanaka no kaulu hanae, a man from on high, kaulu, what is very high, on top of a cliff; no kaulu makani, from the high place of winds of Laa; the god of the winds. Name of the man who regulated the wind, lived at the extremewest end of Molokai. [↑] [302] O Kameeliko, the name of one of the ancestors of Kamehameha; o ka lani nui, of the high chief; na pua, descendant; mamo a Hoomilialau, an ancient chiefess, the goddess of storms, hurricanes, thunder, and all wonderfulevents; meaning Kameeliko, i.e., Kamehameha, is the descendant of the wonder-workinggoddess Hoomilialau. [↑] [303] A ke kumu, the author of the winds that came forth (are born) waikanaka and become men, i.e., though born of the wind, they become reasonable, rational men. [↑] [304] Puka mai, the chief came forth a man, but in mind, thought, plan, a god. [↑] [305] Na maka o ka makani, the origin of the winds which come from the clouds. [↑] [306] Ka muo, the bud; ka liko, the swelling; ka ao, the opening; ka lau, the leaf of the wind; the reference to the winds represents the rise and progressof Kamehameha. [↑] [307] O ka makani kuhonua, a wind very strong when one does not see whence it comes or any cause for it; hili lau moku, a wind that blows all about the island. [↑] [308] Hilia for hiliia, twisted are banana leaves of Humuula, a place in Hamakua, Hawaii, near the boundaries of Hilo; paumaele, defiled is the air, kalani, atmosphere. [↑] [309] Ka hakiana, a maia, a garden spot, the banana gardens of Palila, the person famous for plantingbananas upland of Humuula, who (Palila) eats and leaves the small ones at the bottomof the bunch. Koe ma ka pola, remains at the bottom, pola, the small bananas at the bottom of the bunch. Palila was the son of a celebratedwarrior remarkable for swiftness in running. [↑] [310] Ua hoopau ia, they are all destroyed by the wind, every one. [↑] [311] Kaholoiki and Kaholonui, names of places. [↑] [312] Na ea kapu, ea, a field, a large tract of bananas sacred to Niheu, a man of ancient times famousfor his fighting qualities, he was a small man but very powerful, a younger brotherof Kana. Ku awili, they stand bent over, awili, the stem as it bends over and forms an arch; ka okai, the bananas as they hang on the stem one row under another. [↑] [313] I ka uka, upland of Wilikulamanu, above Humuula in Hilo. [↑] [314] I Laumaiakenahae, name of a place above Hilo. [↑] [315] Kahikolani, Puukahonua, names of ancient chiefs; o kanaka iki e ka moku, when there were but few men on the island, i.e., these two were chiefs when therewere few people. [↑] [316] O ka uuina, strong exercising at work, at fishing, etc. Wawau, at a land unknown, this is spoken of the very ancient chiefs just mentioned, whowere from some foreign country. Oia na keiki e eu nei, those from the children of the present mischievous race. [↑] [317] Ka oiwi, the body, strength of wind; ona, belonging to it. [↑] [318] O Kona nui a niho, the great Kona gnashing with six teeth; o ke Konahiki, the month of October when the wind comes off Heapuku, tearing up and disturbingqualities belongs to Konahiki. [↑] [319] O ka kikiao kahiu, the wind when it strikes suddenly, then suddenly lulls. Kahi oia no, that is it. Hanaia, name of the third month (November) of Hoilo, ke hiki mai, when it comes. [↑] [320] O ke kiki, the strength, o leleuli, a great falling rain with a high wind, sweeping away everything. Lelekuila a singular blowing striking wind; o ka hooilo, of the winter, i.e., such is the character of winter. [↑] [321] Lele ua, rain falling straight down, not driven by the wind. Leleleaka, a fine rain without wind; leleaka, fine rain with wind; mea i Kona as it is often seen at Kona, Hawaii. Kona u. Kona is so called at Kailua. [↑] [322] Eia ka lani, this is the chief (Kamehameha), so is his character, ke kikiao, the hard striking wind is his, i.e., no common wind. [↑] [323] Kona ku, a strong rushing wind. [↑] [324] E inoino, desolating the land; i ke kamaniheunonea, name of a very destructive wind. [↑] [325] Kamaniheu o Kamehameha, a Kalanikuakaa, name of Kamehameha’s father. [↑] [326] Nana, o Kamehameha, e kau e hoopau, to overthrow; ke kualono, like something descended in rolling down hill with force; ka hilikia, same as kahiliia, swept over, made silent by the chief Kamehameha. [↑] [327] Oi pono ka lemu, while he sits comfortably, the chief, Kamehameha. [↑] [328] Kumoho, up the hill from Laa. [↑] [329] Ku e ae ana, he moves his foot slightly against the top of the high Kumoho. [↑] [330] Kiekie ka lani, Kamehameha; kaulu kahi kiekie loa, halona, places below where one can stand and look off and around. [↑] [331] Nana, to look at the land, country below. Kilohana, beautiful below. Kilohana is the colored and most beautiful of a set of kapas. [↑] [332] Imiimihia, looked after, sought after; lanalanahia, a thing hoped for, wished for; lana, it floats, is seen; makai, to seek for as a constable for a felon—to look at the island. [↑] [333] Kulia, to stand erect, for kuia l inserted. Kamehameha stands erect, kilokilohia, to look at the situation, circumstances of the island. [↑] [334] Papa, to see, to look at, to examine, as if one was on top of Punchbowl and looking downon Honolulu and sees each house, tree, looks on top of Maunaloa. [↑] [335] Kumoena, spread out as a mat, like a mat; kumoena lau, the spots, the squares of a mat; the mountains of Papai, i.e., name of a mountainof Kaù. [↑] [336] Haalulu, the top of Kaiholena trembles as in an earthquake, figuratively of Kamehameha throughfear of him; ke poo o Kaù, a mountain still higher than Kaiholena. [↑] [337] Ua monea, to smooth, to polish, to brush off dust, the upland of Pakua, he kuahiwi ma Kaù, is swept clean, no people, thus lie the places just mentioned. [↑] [338] I ka hele ia, by the soldiers of Kamehameha; ke ku, because they ate standing, to be always in readiness for battle; the places abovementioned were so desolated by Kamehameha’s armies by the poe huikahi, i.e. Kamehameha’s soldiers had short malos which were fastened only in one place,hence the name of his soldiers, synonymous with ka poe ku, above; the short malos were in distinction from the poe huilua, long malos, tied twice. [↑] [339] Here begins a reproachful speech against Keoua and the people of Kaù: E ka apo wale, ye robbers; apo, to seize, to carry off, applied to the people of Kaù; Keoua ilihune, poor outcast; e ka makia hele la, wandering away to escape the officers. [↑] [340] Kulolia, friendless, destitute, without clothing except a malo; o ke alanui, belonging to the highway, having no home elsewhere; Kaipuu, land in Kapapala. [↑] [341] Ua wawahia for wawahiia, these lands, places above mentioned, were broken up by the soldiery; ua kahiau ia, are swept clean of wood, brush, etc. [↑] [342] Ua kahiauia; ua nao ka wale, the spittle is corrupted; nao, the contents of a boil, as pressed out after being opened. [↑] [343] Ua wali, to mix, to pound as in pounding poi, the people of Kaù are all pounded or mixed up; aole nao. paumaele, defiled greatly; kuai, to rub off dirt from the feet, on the grass, or wash in the water; i ke kuai ina ia, in the cleansing off of pollution. [↑] [344] O ke kini nana i kuai, the multitude of those who anai, labor, under Kamehameha. Keoua is reproached as one of them, he was used as he had used others, the people of Kaùnuikuamakani,the people of Kaù. [↑] [345] O ka hu, the common low people, the dregs; o ka makaainana, the lowest of the common people, hu, the froth of water. [↑] [346] Kuakea, white-headed, no hair on their heads. [↑] [347] Ke kini mahiai o Kau, kini here refers to the subjects of Keoua, mostly farmers. [↑] [348] Haawe pili, bundles of grass for covering the road of Kapaukua, a place in Kaù. Keoua was one put to this service as he had formerly caused the people to lay grass inthe road for him. [↑] [349] O ka lani anei, the poet asks, is the chief Kamehameha your companion; i aa mai ai, that you should dare challenge or provoke him? E kipikipi, rebel against Kamehameha? [↑] [350] I lou mai ai, lou to pull with the fingers, a game in ancient times; me he moa la, moa a plant that grows in the mountains with crooked roots very strong. Two parties takehold of the roots and stake, he wins whose end or root does not break, something aspersons play with the wish-bone of a fowl. He mea e keia, he alii, the poet says, this is another thing, it is a chief you have to deal with. [↑] [352] He lepo no, the common people fight together; lepo, epithet given to the common people. Olelo, as the saying is, he mahiai, one who cultivates the soil, here applied by the poet to Keoua, that he was notonly a rustic but a servant of servants. [↑] [353] Aloha ia oe, said in derision, contempt, pity for you; e aloha hokahoka, be ashamed, see yourself foolish, words of the poet. [↑] [354] E kena for kela ilio lepo iki, O thou little dog, e na emphatic, see kena, this servant low, grovelling, makawela, applied to the lowest grade of servants: this is all applied to Keoua. [↑] [355] Kupa kahiko, kamaaina, an ancient son of the land, Keoua o Naalehu, where Keoua lived. Kiina aku a umiia, sent for to be hanged (not as we hang), but strangled, which was done by puttinga rope about the criminal’s neck and two or more persons pulling at each end of therope. [↑] [356] Na manu ala kahiko, the owls hovered around in the evening to catch mice. Hawaiians made a low shelterunder which one would crawl and make a noise like a mouse, the owls would pounce uponthe place and be caught; i koe, i.e., the remnant of Keoua’s soldiers. [↑] [357] Ke kulolia, applied to Keoua, represented as a beggar in miserable circumstances; a alo, dodging, whiffling, inconstant as the wind; noho lae, like a person living on acape of land; Kunounou, name of a cape at Kaù. [↑] [358] Lukulukua for lukuluku ia, a great slaughter. Lukua for luku ia, slaughter upon slaughter;i kamaa, so many were killed that they were trodden upon in Koolau, a part of Hamakua,Hawaii. Thus evils came upon Keoua being conquered by Kamehameha. [↑] [359] Ko pale wawae, ko for kou, thy feet, defenders, kamaa, shoes, sandals, o Kohala. Kena send and tread down o Kona, i.e., trample down Keoua. [↑] [360] I ka waha hewa, the reproaching mouth; ia kalani, i.e., Keoua had vilified Kamehameha. [↑] [361] Ia Kahaulu, the sorcerer; pupuka olelo, with deceitful words; kaanema, deceitful language of double meaning. Such was the character of Kahaulu as a prophetof Keoua. [↑] [362] Halaiwi, a person guilty of great offences, such a person shall die; he lukuna, poetical for lukuia anei, a question shall any one be destroyed for well doing? ponopono. [↑] [363] O hoolei ia i ke kuikui? O for e hoolei, to beat, to pound, to strike with the fists; kuikui, a boxing, striking with thefist. [↑] [364] He hehi ia, a treading only belongs to him, i.e. he deserves to be kicked. [↑] [365] He lukuna alii auanei, lukuna for e luku ia, shall the chiefs be destroyed by you, Keoua? (words of the poet: O wae, to choose out, select; e hookaawale ia, shall he [Keoua] be set apart for koaie, name of a species of spear like the pololu,he is set apart for death by koaie.) [↑] [366] I koa laukani, a soldier armed with a very long spear, laukani; a Lono, i.e., Kamehameha: e i ae i ka hoano, speak to the sharpening stone, Kamehameha, for he is a grindstone for the hatchets. [↑] [367] Na pahi lepe lua, double edged knife or sword; lepe the comb of a cock, the edge of any cutting instrument; na ene, an offensive weapon in war, about two feet long, a foot and a half was handle witha ball shaped head some four or five inches in diameter, full of creases for inflictingpain and death on the enemy; ene pahi, it was called a knife; niho wanawana, the projection on the ene. Kamehameha was likened in his fighting to the effect of the above instrument. [↑] [368] Ka ulae nui, a species of fish with many and very sharp teeth in both jaws; niho wakawaka, one tooth acting against another, so was Kamehameha. [↑] [369] O kou laau no ia, language of the poet to Keoua; e luku ia o ke ino, to destroy what was mean, corrupt, defiled. [↑] [370] He ino ahona auanei? ahona, swelling, increasing; he ino, it is an evil to be shunned, i.e., Keoua (language of the poet). [↑] [371] I ahona, a small offense, his name may be found in the list of chiefs; i ka hoopuka maka ana ae, he came from or showed his face, i.e., was born of the line of chiefs. [↑] [372] He moopuna, etc., though he was born from chiefs, he is the grandchild of a servant, an expressionof great contempt, the most degrading epithet that could be used. [↑] [373] Na Hana kahiko, the grandchild of ancient Hana of Kahuku, a land in Kaù. [↑] [374] Na kamalii, of the children; na kama lele, an orphan child; he nounou, thrown back and forth as boys at play with balls of mud, na gives force to the sarcasm against Keoua. [↑] [375] He moe kai no Kaaawa, in the reign of Kualii of Oahu, he punished criminals by placing them on a pieceof wicker work on the sea of Kaaawa, such was the law and readiness of Kualii whowas celebrated for his long life and other qualities. Keoua is likened to one of thosepersons placed on the sea, he kupono, etc., this was according to the law called kaihehee. [↑] [376] He limu lana, the sea-moss floating ashore at Kauwahine, name of the shore where the sea-mosswas driven, the land was called Kauawapela. [↑] [377] He lipuupuu, also the sea-moss; he halua, the place where the moss collected; kiai awa, guarding the harbor or place where canoes might land, so Keoua. [↑] [378] I halihali ia mai oukou, ye are brought hither Keoua ma; maka koa was any fixed placed upland at some distance from the sea as a beacon to guide thoseat sea who are taking fish. No Unulau, a place off south of Kaù, applied to Keoua as a beacon for others to look at. [↑] [379] I kiai no Halaea, to become a watchman at Halaea, name of a long dangerous cape south of Kailiki,on Hawaii; hookolo ka make, death crawls from Oahu from the place spoken before. [↑] [380] Kanukawowo, a spreading vine was planted at Oahu, it spread even to Kaù. [↑] [381] Ku a lau, it shoots up, leaves out and branches out there at Kaù. [↑] [382] Ho mai no (words of the poet) give here, addressed to Keoua ma, i nokea, i lukuia, that they may be slain. [↑] [383] Nokea ia paumaele, destroyed in filthiness, in blood, meea ia; luku a luku a pau loa, utterly destroyed; meea, to root up, overturn, destroyed utterly. [↑] [384] Kahi paa i ka po, a place fast in darkness; kuakini, an intensive of po, a terrible dark night. [↑] [385] Kahi paa, like the above; kuamano, numberless. [↑] [386] He niuhi, name of a species of very large shark; lawa ikaika, very strong to devour all on land, i.e., Kamehameha. [↑] [387] He pihapiha ulaula, the red gills of a fish, as the gills of a fish serve for breathing and sustaininglife, so Kamehameha is the means of life to the people. [↑] [388] He puu kalea ole, to choke, to gargle, to be troubled to swallow when drinking; kalea, to choke. [↑] [389] He moku aleuleu, a dress to work in, one that if dirty will be no injury, Kaù and Puna are workingclothes. [↑] [390] He moku hele wale, the above districts are places where Kamehameha may go at pleasure as there willbe no enemy; i ike oe, thou O Keoua knowest (words of the poet to Keoua). [↑] [391] He moku ai malu, Puna is a land where Kamehameha may eat in secret, unseen, alone. [↑] [392] He moku pakaua ole, a district where there are no munitions of war; pakaua, war fence; no kuu lani, for my chief; i ike oe, thou Keoua knowest. [↑] [393] He moku uhai aholo, Hilo is not certainly captured; uhaiaholo, as in a race sometimes one is before then falls behind, then the others, etc., soit is not certain which will win, so was Hilo. [↑] [394] Keaau o Waiakea, Keaau was a large land in Puna; Waiakea, a large land in Hilo, these two lands are the calabash; he poi, the cover of that calabash is Olaa, a land of upper Puna. [↑] [395] Noloko ia o na ipu e, the above mentioned places, Keaau, Waiakea and Olaa, were in the calabash, i.e.,in the power of Kamehameha; e is added to ipu as an ornament in recitation; no lawalawa i honua malawa, bound, tied up tight, an epithet of Kamehameha. [↑] [396] Lawalawaihonua, name of a large wooden calabash, Hilo is meant by this. [↑] [397] Moku, cut up, cut short, as land divided into small tracts, as fish cut in small pieces. [↑] [398] Ipukai, a small dish for gravy; pokea, to cut up short and mix together. [↑] [399] Hoae, to give, to transfer to another place. [↑] [400] Halo, to polish, to garnish, to make bright. Imoku, name of a chief of Hilo. [↑] [401] Kulukulua, name of a chief of Hilo; Kalaau, a wooden vessel, wooden calabash. [↑] [402] Ohe hanaoi, cutting instruments were formerly made of bambu. [↑] [403] Lele pakalani, the name of a certain sharp bambu used for cutting by Kamehameha. [↑] [405] Kuhikuhi, sweet to the taste, as sweet fresh meat. [↑] [406] Piko, the navel; io piko, the flesh of the belly. [↑] [407] Hakualo, haku, hard bunch, and alo, in front, the lower part of the abdomen. [↑] [408] Hiu, the hinder part of a fish if it be cut in the middle, but not the tail, that ispewa; pewa, the tail of a fish but not hiu. [↑] [409] Lawalu, to wrap up meat or fish in ki leaves preparatory for roasting; maka. the meat wrapped up in leaves for baking; maka mua, the first fruits; kau, the warm season, summer. [↑] [410] Kao, to put into the oven for baking without being wrapped up. [↑] [411] No muli, for afterwards, for future use; Lanipae, name of a place inland from Hilo. [↑] [412] Ma for make, makalo iki, the little kalo says. [↑] [413] Mamama for make, we two are dead, as said by the large kalo. [↑] [414] Makuakapule, pious, religious, devoted to the gods. [↑] [415] Kukoae, an epithet of Kamehameha in his character as a god or victor. [↑] [416] Kulimaaihala, epithet of one who has broken kapu by eating contrary to kapu. [↑] [417] Kaa, to roll, to give up, to offer in sacrifice. [↑] [418] Popoki, to die in the sea, to drown, the dead body of one drowned. Ainaholo, aina, eating, eaten swimming, one that has died in the ocean and been partly eaten byfish or otherwise mutilated. [↑] [419] Hainalua, name of a chief at Hilo slain by Kamehameha. [↑] [420] Ma for make, ma ka moku, the district is slain. Ku, one of the original gods. [↑] [421] Lelelua, lele to fly, and lua double, accompanying; miolani, to fly like a god, alternately sinking and rising. [↑] [422] Hahomea, an ancient warlike chief. Kamehameha is said to be his tail, i.e., follower, imitator. [↑] [423] Paoa, to break through, as a large fish inclosed in a net makes a dash and breaks through. [↑] [424] Leia pass of le, to leap, jump. [↑] [425] Waihoa pass for waihoia. [↑] [426] Ko na aumoku, all the lands around; ka, to come, to approach. [↑] [427] Nehenuu, the effect, the striking of thunder upon the ground; nehelani, the sound of thunder in the clouds. Note: Hawaiians seem not to have understoodthe connection between lightning and thunder as they attribute to thunder what belongs to lightning. [↑] [428] Punaluu, name of a place in Kaù; Papakiikii, a place near Punaluu; hoae, to move along. See ae to pass. [↑] [429] Lekaleka, to offer a sacrifice, to worship a god. [↑] [430] Haona, see hao to cram, and haona to cram into one’s mouth when one is hungry; applied to the liberal feeding of thegods by their worshipers. Hainukulani, name of Kamehameha’s god while fighting at Kaù. [↑] [431] Ohiohia, to gather up, to collect little things; ukai, up inland; akoakoa, to assemble, to collect. [↑] [432] Luakaimoana, name of one who gathered things for Kamehameha. [↑] [433] Kukailimoku, the war god of Kamehameha. [↑] [434] Ai puku, a state of freedom among the gods in regard to eating, when there was no kapu. [↑] [435] Ulunae, name of a place in Kaù. [↑] [436] Lealea, name of a kapu; kahea lealea, to proclaim a kapu. [↑] [437] Koi hauhaua, striking adze; ka, to strike at, to affect; ka manawa, the internal thought. [↑] [438] Kinaukolo, name of an ancient chief on Hawaii; kinaukolo, kinaunau, to revolve in the mind, especially evil; kolo, to come in judgment, to condemn for some wrong. [↑] [439] Hainuu,—haianuu, the raised steps on which the idol stood. Kalana for kala ana, pardoning as of an offense, this was done by the gods through the priest havingoffered an acceptable sacrifice. [↑] [440] Hainana, an assembly, a multitude assembled for worship; Kihawahine, the lizard goddess. [↑] [441] Hia ai, greatly desiring to eat, to consume. [↑] [442] Lau, many; lehulehu, kino lau, many bodied, applied to Kihawahine above. [↑] [443] Aau, to swim or float as a fish with head above water; milo, the branch of a tree on the bank of a fish pond, the branch reaching below the surfaceof the water; applied to the people of Puna conquered by Kamehameha. [↑] [444] Waiwela, name of a pond in Puna from the fact that the water is always warm from the volcano. [↑] [445] Holowai, literally, to sail by water, to pass from one place to another; Waiakea, name of a stream at Hilo. [↑] [446] Kula, Kapoho, Puehu, Kumukukui, names of places in Puna. [↑] [447] Kamauliola, comfortably residing, i.e., a house to live comfortably in. [↑] [448] Kiha, an ancient chief. [↑] [449] Keia wahi lani, this kind of chief, i.e., one of his character. [↑] [450] Na lani liilii, applies to the children of Kamehameha. [↑] [451] Makualii, the chiefs under Kamehameha, especially the older ones. [↑] [452] Opi, opina, 1st, the place on the side of a person between the ribs and the hip bone; 2nd, theplace of affection, to live in the opina of a person is to enjoy his favor and protection. [↑] [453] Haka, to fight; huna, before, time past. [↑] [454] Hu, applied to all the people, the multitude; ka hu poe nui, all the people everywhere. [↑] [455] Luaa, 1st, to pound poi till soft; 2nd, to make poi and make ready food and conveniences for a feast. [↑] [456] Lolo o Ku, on the train of Ku, i.e., in his presence, before him. [↑] [457] Apiapi, to be full, to overflow as a calabash filled too full, applies to clouds so fullof water that they shed rain. Kahuilalani, name of a god giving food in abundance. [↑] [458] Kanalani, in great numbers, in abundance, like apiapi. [↑] [459] Hakei, to lie still, to be hushed in silence; kaiamu a great multitude of people sitting in silence. [↑] [460] Hoolua, to collect; hoolua kaha, to collect the multitude. [↑] [461] Kio, heap, collection; kio honua, piles, heaps of food. [↑] [462] Makaikai, to examine, to search out; Kama, to whom Maui anciently belonged. [↑] [463] Kalakaua, na aina eha, these were Maui, Molokai, Lanai and Kahoolawe. Kalakaua was the son of Kama. [↑] [464] Kuihewa, an ancient king of Oahu; known also as Kakuhihewa. [↑] [465] Au, region, country, literally, flat land; Lihue, the plain at the base of Kaala; Hoalani, an ancient chief of Oahu. [↑] [466] Ainakea, literally, white land, i.e., Koolau so called because of the whiteness of the reef and sand. Laa he kupuna alii, a progenitor of chiefs; kamalii, the descendants of Laa, continued to reside at Koolau. [↑] [467] Manokalani, chief of Kauai, grandson of Laa. [↑] [468] Kealohikikaupea, king of all Kauai. [↑] [469] Ahaula, red cord, the name of the line fencing off the common people from the chief, theline of kapu around a chief. Aha mai ka po mai, this kapu was established time out of mind. [↑] [470] Pualei, a head-dress of flowers. [↑] [471] Mahilipine and Mahilika, names of two cords used anciently as signs of kapu by chiefs. [↑] [472] Manawaauea, name of another cord. [↑] [473] Punaue, to sit in order, silently in rows as in ancient worship, or at a feast of the chief. [↑] [474] E like kuli, the knees all bent alike, the hands held under the thighs, any failure was deathto the delinquent. [↑] [475] Aha, the service, the prayer, the ceremonies, etc. [↑] [476] Kuene, to crowd along, to crowd in, applied to persons sitting in a row, and another wishesto push himself in. E oi ka noho, sit along, move a little. [↑] [477] Hulaana, name of people living in valleys, ravines, etc. [↑] [478] Wai, to enter, to pass through as a door. [↑] [479] Hilo one, i.e., the people who live on the sandy spots of Hilo. Kolo kuli, to walk or crawl upon the knees, the manner of approaching a chief in former times. [↑] [480] Hoahaaha, to sit upright; onahawalu, to sit quietly, to make no movement. [↑] [481] Hoahaawa, smoothly, as water where there is no wind. [↑] [482] Awa, the intoxicating drink. [↑] [483] Paiea, one of the names of Kamehameha. [↑] [484] Koae, a species of bird; koae kolo, another species. [↑] [485] Hoanoano, solemn, sacred as a kapu. [↑] [486] Ko, to fulfill, to decree, to determine on. [↑] [487] Kani ku e, the sound of a cry or whistle from one to another when in the mountains; peapea, a thing forbidden. [↑] [488] Kapulani, prohibited by the chief; peapea o ke alii, a kapu sign of the chief. [↑] [489] Koolani, living to old age, living forever; makuakahi, a time of old age, when the hair is grey and falls off. [↑] [490] Makualua, old age, when one walks with a staff. [↑] [491] Awakoo, a kapu concerning awa, a kapu that was laid during the feast; makua kolokolo, old age, when one walks with tremor in his joints, tremblingly. [↑] [492] Makuaha, a time of age when one creeps on hands and knees. [↑] [493] Puhekeha, to sit as an old person doubled up with hands folded and leaning on the knees; lawalawa, bound up as with a rope or string; namu, a failure of the voice from old age, infirmity of the organs of speech. [↑] [494] Amau, the awa of the chief causes men to sit still. [↑] [495] Koolei, name of a kapu laid during an awa drinking course. [↑] [496] Kahaluu, name of a place near Kailua, Hawaii. [↑] [497] Waiakapo, name of a place the other side of Kailua. [↑] [498] Puku, to destroy, to annihilate (Kamehameha). [↑] [499] Ehukaipo, an ancient king of Kona. [↑] [500] Koko, hot; la koko, a hot sun. [↑] [501] Ahuena, name of a heiau at Kailua, Hawaii. [↑] [502] Hoao, to taste, to eat, to enjoy; na iho, to the full, applied to eating; ana, to be satisfied with eating. [↑] [503] Kuilena, the property, the fruits of a land. [↑] [504] Aina for ai, to eat, to consume; naulia, see nau, to chew, l inserted, to chew as a ruminating animal; opala, the property, the substance of one. [↑] [505] Iwi, literally, bones, the remains of eating, the remnants of property of a subdued people;manaku, a deep pit, a receptacle of filth and useless matter. [↑] [506] Puaina, to spit, to show contempt by spitting toward or at a thing. [↑] [507] Moka, to chew and spit out, the matter chewed and spit out. [↑] [508] Kupu, epithet of Kamehameha; kaeo, the hair on top of the head gathered and tied up in a bunch so as to stand erect. [↑] [509] Leina, flowing as light, spreading as the dawning of morn; Oulu, the flying god, the flight of Oulu was straight forward like light, but Kamehameha’s lying down was above his flight. [↑] [510] Awe, companion, friend, relation. [↑] [511] Kaukama, two words, thy kau kama, children. [↑] [512] Kui, to strike with the fists; peku, a contest in fighting, boxing. [↑] [513] Punana, to draw near to, to approach, especially with a view to box or fight, to come togetheras persons threatening and brandishing their fists; pekulani, see peku above, the royal contest. [↑] [514] Momoe kapu, the kapu was to lie down and fight with the fist, and no other way. [↑] [515] Hele lani, walks a chief, name given to Kamehameha; ohiako, the ohia cut down for sacred purposes when a person was sacrificed to give it power, an epithetof Kamehameha. [↑] [516] Oneo, consecrated, devoted. [↑] [517] Mahele, to divide, to separate, to point the proper thing for a place. [↑] [518] Ka wao, the exclamation on ordering men to act simultaneously. [↑] [519] Ulunu, name of a heiau; kalana, i.e., kala ana, offering a sacrifice that would procure or rescue life. [↑] [520] Waihau, a heiau; Kanoa, the name of the heiau. [↑] [521] Kai, to lead, direct the multitudes in their worship at the heiau’s so they need notgo wrong, but obey the forms of service. [↑] [522] Papahola, hola the article that puts fish to sleep, hence, a general swoop of ruin, papa an intensitive. [↑] [523] Noiau, counselor, one who consults with the king on the interests of the government. [↑] [524] Kunuiakea, the same as Ku. [↑] [525] Laau hio, applied to a konohiki because he is under, or yields to a chief. [↑] [526] Alualu, applied to people of changeable minds; malalaioa, poor people without lands, vagabonds. [↑] [527] Kapii, hair standing erect; kaai, curly as the hair; lole, long, flowing smooth hair. [↑] [528] Piko, lower part of the belly. [↑] [529] Kuaii, to flatter, cajole; kai, close-fisted, selfish; olu, manao pahee, slippery in thought, not firm; e ke loa, be off, begone, go farther off. [↑] [530] Kuleana, office, business; pehu, swollen, the office of swollen speech, i.e., flattery; hookaa, to fulfill an office, to pay a debt. [↑] [531] Peue, pepeue, to flatter with inflated and false language, to appear pleased in speech and conduct,when the heart is wanting. [↑] [532] Opa, see oopa, lameness. [↑] [533] Kini, a kinsman, a relation; aiaina, an eater, i.e., an enjoyer, possessor of land. [↑] [534] Hukia for huki, to draw, to pull. This is the taunt of the poet to the selfish flattering advisersof the king. [↑] [535] Kuaana, an ancient chief of Hilo. [↑] [536] Mole, the tap, or perpendicular root of a tree; paiaa, the side or horizontal roots of a tree; Kekuahiwi, an ancient chief of Hilo, son of Kuaana. [↑] [537] Akaanuioleloloa, an ancient king of Hilo. [↑] [538] Akoa, for akoia, to cut, clip off, to pick with the thumb and finger as a bud of a plant. [↑] [539] Huli, kalo tops for planting. [↑] [540] Ku, to assemble, to bring together; Kukii, place in Puna. [↑] [541] Mehame, a kapu, name of a kapu of Lono. [↑] [542] Haipule applies to the worship of the gods where the thought, words and actions are all engaged. [↑] [543] Wahaula, name of Paao’s famous first heiau at Puna; kupu, exercise, work, engagement. [↑] [544] Kauwelu, see kau and welu, the end, the finishing of a period of time. [↑] [545] Makahiki, in years, i.e., in process of time. [↑] [546] Haahui, together, the different districts, emphasizing the join, hui, of the islands. [↑] [547] Pale lono, lono the rumors pervading the land, shown in next line. [↑] [548] Ku kamahele, founding the beneficient law of Kamehameha for safety of old men and women on thehighway. [↑] [549] Unu kapu, according to the spirit of Lono temples. [↑] [550] Kuku’i, publish, proclaim; holoi i ka poino, wash away the distress of the land and people. [↑] [551] Haumia, all of shame and pollution to overcome the a’e. [↑] [552] Distress shown in next line. [↑] [553] Wa a ke kulolia, period of restless uncertainty, caused by war. [↑] [554] Polulu, time of fearful forebodings. [↑] [555] Hulialama, a turning over to peace throughout. [↑] [556] Maemae, to cleanse, purify. [↑] [557] Konalenale, ease and comfort, tranquility. [↑] [558] Nihope, a following tranquil condition which pervades the masses (pinaea). [↑] [559] He mu oia, repeated to give length of line for the chanter, expresses the stillness from thecessation of wars and strife. [↑] [560] Kua’i ka lani, the chief changes or has changed, which leads to the question following. [↑] [561] Kalani ma, frequently referred to, means the company or forces of the chief, which may or maynot include him. The translated lines deal with the chief, the principal, his companionsor forces being understood. [↑] [562] Ahanana, poetic change on the question aha ana of preceding line, here more emphatic. [↑] [563] Pehe for pehea, questioning before the gods. [↑] [564] In the front (of preceding line), the custom of ancient times being to carry theirwar gods with them into the battlefield for the double purpose of encouraging itsside and creating dread in the ranks of the opponents. [↑] [565] To reward keepers for watchful night services and instruction. [↑] [566] All questions of serious moment were the subject of night services and instruction. [↑] [567] Kilihe’a, exhibited evidences of their calling. [↑] [568] Prayer for the chief’s efficiency in warfare. [↑] [569] Wa, sound of victories carried to Kauai, at Papaenaena. [↑] [570] Papaenaena, name of the landing at Waimea. [↑] [571] Names of Kauai lands at the shore. [↑] [572] This seeks to make the locality famous as the place of residence of Wakea and hispeople; Wakea, the ancestor of the race. [↑] [573] Lapakai, the waves that roll in, or dash on the shore, are likened to the teeth of Kuhaimoana(here abbreviated to Ku). [↑] [574] Kuhaimoana, the famous shark-god of Hawaii. [↑] [575] Maka o Ku, eyes of Ku, in like manner, are represented by the dark clouds. [↑] [576] Kamauli, a cloud condition sought for omens. [↑] [577] Hahi, used here as hehi; Kapilikea, not clearly understood but evidently a renovating process or movement to agree withthe following: [↑] [578] Punawelewele, spider-web for entanglement of the enemy. [↑] [579] Akaka i kea, undisputably clear; open and above board. [↑] [580] Pono, a word of many meanings having good as its root. [↑] [581] The poet up to line 642 presents conditions of prosperity. [↑] [582] Loloa, in its use here is virtually the length and breadth of the land. [↑] [583] Au aha lua, time of companionship, not in rivalry and dispute. [↑] [584] Conditions of Wakea’s time as sole, absolute ruler. [↑] [585] Ka ha moku, etc., in Wakea was the breath, the life of the land, as ancestor of chiefs. [↑] [586] Hawaii is claimed to have been born of Papa and Wakea, hence, part of his flesh. [↑] [587] Honuna, as honua, the foundation for the growth, enlargement of the island. [↑] [588] Ua ai, they, referring back to the people, ate bountifully. [↑] [589] Lihaliha, nauseated with fatness. [↑] [590] Kenakena, etc., pictures benefits following under Kamehameha’s rule. [↑] [591] Ipu lonolau, a prolific bitter gourd of Kama as Kamapuaa, a god of cultivation, its vine covering trees and houses, as shown in the followinglines, indicative of fruitfulness under the new regime. [↑] [592] The poet here pictures conditions at Kamehameha’s assault upon Hanakahi (Hilo). [↑] [593] Lolo poo, the brains of Hilo oozed out at the assault. [↑] [594] Mahapuu o Halai, the Halai twin hills of Hilo. [↑] [595] Paikaka, the sea of Hilo, shares in the misfortune of its overthrow. [↑] [596] Wai alaea, the reddish water for temple service, o’erflowed, blood-like, for the sacrifice. [↑] [597] Hoololia, a shifting from side to side. [↑] [598] Oma, the preparations for war; also, the space for sacrifice between two armies. [↑] [599] Awa (Piper methysticum) bore an important part in all priestly and sacrificial ceremonies, and the severalkinds had their respective degrees of appropriateness as to the proper offering tothe gods for the service in hand. [↑] [600] Kini waha hewa, numerous slanderers, backbiters. [↑] [601] These many composers, chanters, of the contending Hilo army, that they may be discomfited in their utterances and their prophecies come to naught. [↑] [602] Their expressions have been heard even in Kona. [↑] [603] Pohaku, stones for construction of the temple, the usual preparatory step in the outbreakof hostilities, for consulting the gods on the outcome, and dedication with sacrificeof the first victim. [↑] [604] By evening they saw some fruit of their toil. [↑] [605] The Hilo chiefs are likened to slippery mud-fish, and the people to offensive products ofunsavory ponds. [↑] [606] Hoomaloka, sluggish, stupid, disbelief of Kamehameha’s conquering power. [↑] [607] Maua, we, the poet and his chief, became the victors and possessors of the land. [↑] [608] The defeated were completely dispossessed, nothing left them to lord it over, savethe floats, the air pods of the sea-moss, hua limukala ([65]). [↑] [610] Olewa, unfixed, restless are the people, hence their flight. [↑] [611] Their demoralization is pictured as a disjointed tongue of mixed arrow-root substance. [↑] [612] Hoe uli, another belittling reference to the tongue as a dark paddle. [↑] [613] Hilipa, while boastful, is applied to one given to vaporings on various subjects or persons. [↑] [614] Reply has been made, nothing more can be said. [↑] [615] Punana, nest; weuweu, grass or herbage, hence, a grassy nest. [↑] [616] Pupue is a shrugging or huddling of one’s self, it may be from fear, or from cold; it refersalso to a crouching attitude. [↑] [617] Oni pakaawili, a restless writhing as in pain, moving this way and that; kaawili, to twist or twine around as a vine. [↑] [618] Me he koe, as a koe (an angle or earth worm) wriggles in the dirt, so does the people of Kaù at the riseof Kamehameha. [↑] [619] Lepo, the general term for dirt, earth, dust or ground, is here particularized as dustby the appended e-a, which is represented as the warming garment of the people of the district. At firstthis was thought to imply a dusty section of country, in passing through which onewould literally bathe in dust, as the saying is. Not having had such an experiencein our travels through Kaù, it was evident that some characteristic of the districtwas used here by the poet to belittle his opponents. Research revealed the following: At Paiehaa, not far distant from Kaalualu, in olden time was a dust-pit known by thename of Kaumaia, that was famous as a sport place for the youth of the district andeven their elders, into which they would leap from the side cliff, some ten or twelvefeet high, and flounder about in its dust as if splashing around in a bathing pool.Tradition hath it that its dust was credited with possessing remedial qualities andbecame in more recent years an asset to certain of the kahuna class. One such, onKauai, directed a patient to go to Kaù and leap into the dust-pit of Kaumaia, whichresulted in the poor dupe breaking both his legs in his jump. [↑] [620] This canto opens with the poet’s call upon the supernatural deities Hina and Kiha, in flattering vein, invoking their aid in behalf of Kamehameha. [↑] [621] Ia for oia, she, Kiha. [↑] [622] Kiha, the acknowledged head (poo) of Kamehameha’s aumakuas, or ancestral gods. [↑] [623] King Umi’s power is besought to descend upon Kamehameha. [↑] [624] This and two following lines refer to Umi’s overthrow of Hakau; eating the eyes ofthe body being a per forma custom attending the sacrifice of a distinguished foe. [↑] [625] Kekea kua aaka, as also aaka ili paka, are skin conditions of those addicted to awa. Hawaiians liken the skin of inveterate awa drinkers to the crackled bark of the kukui tree. [↑] [626] The vanquished foe is likened to the scampering of rats into the brush. Followinglines indicate the direction and completeness of the flight. [↑] [627] Wai noni, noni juice (Morinda citifolia), said to itch or tickle the skin. This is what Punanui Kumakaha is likened to. [↑] [628] Ohekoheko, probably the ohelo, sometimes called ohelohelo (Vaccinium sp.), the Hawaiian whortleberry. [↑] [629] Wai moe, liquid sleep of death, death’s doings. [↑] [630] Kanekapolei, a Hilo locality. [↑] [631] Kopekope, a place above Hilo. [↑] [632] Haui, title of a chief, in this case Kamehameha, to whom is the victory of the peopledhills. [↑] [633] This opening line, a Hawaiian proverb, refers to the duped chiefs of Hilo. [↑] [634] More sarcasm, the meaning of which is not clear. [↑] [635] Kapa’i, to rub as ointment into the flesh. [↑] [636] Ai kohana, stripping bare, the condition of a conquered district, the vanquished chiefs beingdispossessed of all their holdings. [↑] [637] The question who will be the ruling chief becomes the burning one, for the reapportionmentof the lands. [↑] [638] Iawai ka oio, thought here to refer to the true settlers, who will they be that can point clearlyto his holding? [↑] [639] He kena no, that can send the kini (40,000), the lehu (400,000), the mano (4000) adherents of the chief. [↑] [640] Ulu lana, buoyant, prolific, as referring to people, hopeful as to land. [↑] [641] Ka ulu, the increase or offspring. [↑] [642] Mahuna aimoku, twin district chiefs. [↑] [643] Hulu, line or branch of ancestry. [↑] [644] Pau na hulu, the line ended in the elder brother Keawe, i.e., the degree of rank. [↑] [645] Nana, the sister Kauleleiaiwi, hers was the red established high rank, commanding kapus. [↑] [646] Kuhina, a commanding officer of former time, termed in recent years a cabinet minister. [↑] [647] This, with the four lines following, are veiled epithets of certain chiefs. [↑] [648] Mana-mana, confused by the many branches of chiefs of various ranks. [↑] [649] O kani ma, many voices acclaim the excellence of the chief. [↑] [650] Kau of dust eye is said to apply to that district where they literally bathe in it. Seepreceding Note 75. [↑] [651] Puna’s characteristic is shown in the thorny-edged pandanus leaves. [↑] [652] Hilo is termed small, of black edges, referring to her rocky coast line. [↑] [653] Hanau apono, born of rightful chief ancestry. [↑] [654] Ka mehameha, the lone or lonely one, definition of Kamehameha’s name. [↑] [655] Poo kui, a joining head: uniting Hawaii, first the island, then the group. [↑] [656] Even man, the common people, recognized his rightful high birth rank. [↑] [657] Kanaka po, a man of ancient descent, in the sense of mai ka po mai, from the night forth. [↑] [658] Io wale no, yet he was of the flesh, he was no graven image chief. [↑] [659] Aohe aku, he had no sycophant followers for the food they would get. [↑] [660] Lea wale, pleasure, satisfaction, without restrained feelings. [↑] [661] Ha ka nuku, contention and strife was breathed upon, overcoming anger, etc. [↑] [662] Kena, command; kenakena, intensitive of kena, sending frequently. [↑] [663] Manao ka noonoo, literally, “think the thought;” reflection on the subject in hand. [↑] [664] At this point the preparation of Kamehameha is likened to a fisherman and carriesthrough to a successful issue. [↑] [665] Hai-na, proclaiming, ia, he (Kamehameha), a’e, is raised. 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