Name Song for Kihapiilani.By Kamakahelei. Kihapiilani,[1] son of Piilani, begat Kamakaalaneo. Kihapiilani of the piercing eyes; Whitish-yellow skin has Kihapiilani. The young onini[2] which turns gracefully at the cape, This is the change[3] of Kiha’s skin. 5. Kiha’s dignity which was accorded him Was, that Kauhi was unblemished; faultless.[4] Kauhi’s dignity which was accorded him Was of Kaeokulani[5] with the doubtful skin, It is turning, it is black, 10. It is like[6] the skin of Kauhikea; He is a descendant of Kauhikea; Namakaikaluluokalani, The man who comes from the holes[7] in the rocks, Without the redness of skin, 15. He is the forder of the stream, Noisily treading the forest leaves to the sea; He is the fish which would break the kiholo.[8] The eye delights in its frantic[9] effort; Slippery[10] is the line in the hand. 20. Kawelo,[11] double father with Kakuihewa. Kanaloa[12] of Loewa was that chief’s child.[[412]] Pahia and Kaili; those two are known, For Kama was barren,[13] his child are the skies Kalewanuu and Kalewalani, they are two. 25. Kama’s[14] child is Laaloa, The child of Kupaeeli, by the drum ennobled,[15] The noble offspring; the fearful drum proclaims, The tap, tap, tapping of Kihalale, Causing Kihalale to sound as a bird.[16] 30. The rough skin,[17] the harsh sounding skin Is struck in measured cadence,[18] Sounding a rattling note, a weird trill Like the voice of a bird. It is the sound of Kiwaa,[19] 35. Kiwaa the strange bird, Alight,[20] desire to alight from your flying, The kite of Kiwaa. Let Kawelo arise, let the chief arise! Let Kiha arise. Arise, chief, which is Hooneenuu,[21] 40. The chief of the height which is strong and enduring; Of the very high cliff, guarding chiefs inaccessible; Inaccessible indeed,[22] made so by their sacredness. Increase, ever increase the sacredness of Kauhikea.[23] Kauhi, son of Kamalalawalu, 45. Kamalalawalu,[24] the chief of acknowledged power, With sacredness spread out generally.[[413]] Numerous are the kapus, frequent the prostration. The hair dresser[25] of the great chief is the chief indeed; He is the chief who will enforce the kapu 50. Of the woman in the axe-pit.[26] Take care lest the painful chip strikes the chief, Sharpen the axe of the flying chips, sharpen. Laielohelohe the— Laielohelohe[27] of Kalamakua 55. Is the dark, incompact precipice which stands on high; Fearful is the sacredness of the chief. Piilani[28] of Kawao and Kaohele the— Kaohele chiefly child of Lono, The fruitful source which caused the overthrow, 60. The chief which united the island. Outside belonged to the chief, Inside belonged to the lordly chief, Outside belong to tributary chiefs, Inside belongs to the lordly chief. 65. Outside the wall-enclosure are the [lower] chiefs, The chiefs are heralds for the sacredness, The chiefs are signs, The chief is a priest. Maui[29] is a god who decreed the sacredness 70. Derived from the sacredness of lordly Kaeokulani;[30] From Keaka Poomaihelani; From Keaka Kuailanimamao.[31] She is the wife, a light complexioned woman. The fire is lit, it is burning, 75. The sacredness is established, it is extended, The heat is felt, it reaches beyond[[414]] The heat of Keawe;[32] The warmth of Lono;[33] The warmth of the important high chiefs; 80. The union of the exalted chiefs; Of Keawekekahialiiokamoku;[34] Bend down and see, O exalted chiefs. Their hardness is like that of a hard-rock precipice, Such is the sacredness of Kaneikauaiwilani.[35] 85. Grown, increased is the chief; The desired chief, the favored chief: The very sacred child of Kuihewa.[36] Of elder Kawelo, son of Peekoaakalana;[37] Kawelo of the fish-gills;[38] 90. Kawelo whom the altar could not hold. As Kawelo reached Kawelo in the water; When Kawelo landed at Moemoeakuha. The path of Kawelo is up at Konolea, The head of Kawelo is turned seaward. 95. At Kanolele at Muliwaiolena[39] are the eyes of Kawelo; The eyes, the body and the head. The hair was above; It was entangled; It was entangled with an eel; The hair is with the eel, an eel which lies in water. 100. A long eel is the hair of the red mokihe[40] of Kane Traveling to Moanaliha,[41] To the numerous bright sands[42] of Kane. The large threatening spear Is the threat of Kaihe 105. By Kuholani, ancestor of Lupaikini. The chief is like one skillful in lua,[43] Kamalalawalu was a fearless dog,[[415]] His eyes were like Kauhilonohonua’s; Kauhi is like Piilani. 110. There are eight to Kalanikaumaka from Wakea. It is the cavern in the deep ocean Which, with its entrance, is made sacred, The pain of which causes the molars to grind; Which staggers and floors that child 115. If he desires its severance, submit[44] to Ku. Here is Ku of the overcoming ills. Like the skin of the moano[45] are Kawelo’s eyes. With firmness in its hinder part, Causing the tail to wriggle, 120. The chief’s dogs bark steadily at Hakau.[46] Keaka, Keaka Poomaihelani, Keaka of ill-shapen limbs. Kawelo passed. Ku[47] of the fearless eye, Kuaiwa the chief, Aikanaka,[48] 125. Thou art the Aikanaka of Kamakaholani, The skin that is roughened, yes roughened,[49] Sharpened on the outside. Thou art Kealohi Kikaupea, The kite of Hoohila, 130. The two piercing eyes of Kawelo, The peer of the kakalawela[50] eel, The eel with the spotted and smooth skin emerge, They are the sacred [eels] of the bitter fish-poison[51] Which was pulled and which cracked, 135. An offering acceptable to the longing of Mano;[52] To the longings of Hiwa, of Hiwakaumaka. [[411]] | Mele Inoa no Kihapiilani.Na Kamakahelei. Kihapiilani a Piilani, i hanau Kamakaalaneo. O Kihapiilani Kamakahalanalana; Hi halanalakea o Kihapiilani, Ka pua kahuli olini onini i ka lae, E Kahuli hoi ha nei ko Kiha ili. 5. Ko Kiha kahiko i kapa aku ai He keokeo mai la, he hemolele nei Kauhi. Ko Kauhi kahiko i kapa aku ai O Kaeokulani ka ili ha’oha’o, Ke kahuli mai la ua eleele, 10. He ili ia no Kauhikea; Pua ia no Kauhikea; O Namakaikaluluokalani, O ka pula ia o ka poopoo. E pau ai ka nonanona ula, 15. O ke koele wai ia o ke kahawai E nanake ai ka lau laau i kai, O ka ia hakihaki ia i ke kiholo. E kamumu ai ka lea i ka maka, E holo kakekake ai ke aho i ka lima. 20. O Kawelo makua lua o Kakuihewa. O Kanaloa o Loewa ia ’lii ka hua.[[412]] O Pahia o Kaili, ma ka nana elua ia, O ka hua a Kama i hane, na lani ka hua. O Kalewanuu, o Kalewalani elua ia, 25. O Kama, o Laaloa ka hua, O ka hua o Kupaeeli, eli kupa i lani, O ka eeli eli o kupaukupa ka ai, kahele le, O ka ai, ai, ai o kihalale I kani ouou o kihalale. 30. O ka ili kalakala, ili nakolokolo Kua-ka ke kani, He kani kupaukolo, kupaukolo. Ka leo o ka manu. Ka lupo o Kiwaa, 35. O Kiwaa ka manu e—. E kau, e ake, e kau pono ka lele, Ka lupe o Kiwaa. Ku Kawelo, ku mai ka lani! Ku Kiha, ku ka kalani Hooneenuu, 40. Ke ’lii o ka uaua pali paa; Pali kahakoa, pali aku la na ’lii; Pali kahakoa, pali aku la i ke kapu. A nui, a nui ke kapu o Kauhikea. O Kauhi, o Kama o Kamalalawalu, 45. O Kamalalawalu ka lani halala hoae ke ’lii. Halala auna mai ke kapu,[[413]] Auna mai ke kapu, anna ka moe. O kawilioho o ka lani nui ke ’lii—e; O ke ’lii ia e mamalu ai ke kapu, 50. O ka wahine o ka lua koi. Mamala ehaeha o kalani, O ke koi puulele hanaoi, puulele hanaoi. Laielohelohe ke— Laielohelohe a Kalamakua, 55. O ka pali eleku ia i ku i ke ki’eki’e Makau weweli i ke kapu o ke ’lii. O Piilani o Kawau Kaohele ke— O Kaohele lani a Lono, O ka lau hua komo o ke kahulihuli, 60. O Kalani kuihono i ka moku, Mawaho no ka lani e—, Maloko no ka lani haku, Mawaho no ka lani haawi mai, Maloko no ka lani haku, 65. Mawaho ma ke kuapa na’lii, He pahu na ’lii no ke kapu. He hoailona o na lii. He kahuna o ka lani. Ke ’kua o Maui hai mai he kapu 70. Mailoko mai o ke kapu o Kaeokulani haku no; Mailoko o Keaka Poomaihelani; Mailoko o Keaka Kuailanimamao. O ka wahine ia, o ka wahine kea. A ke ahi, a mai ke ahi, 75. A ke kapu, a mai ke kapu, A ka wela, a mai ka wela.[[414]] O ka wela o Keawe; O ka hahana o Lono; O ka hahana o na lani nui koikoi; 80. O ke kukai ana o na lani nui loloa; O Keawekekahialiiokamoku; Ku ku mai na lani nui loloa. Me he pali waiahu la ka makaokao, He kapu o Kaneikauaiwilani. 85. A nui a nui o Kalani; Ka meemee lani, ka mee lani; Ka ihi kapu a Kuihewa, O Kawelo nui a Peekoaakalana; O Kawelo ka mahamaha ia; 90. O Kawelo aole i paa i ka lananuu; O ka pae Kawelo a Kawelo i ka wai; O ka pae Kawelo i Moemoeakuha. Iuka ka hiu o Kawelo i Konolea, Ke loli la ke poo o Kawelo i kai 95. I Kanolele i Muliwaiolena ka maka o Kawelo; O ka maka, o ke kino, o ke poo i uka ke oho; O ke oho ua hihia; Ua hihia ke oho he kuna; He kuna ke oho he kuna moe wai. 100. He kuna loa ke oho o ka mokihe ula a Kane E holo ana i Moanaliha, I ke one lau ena a Kane. O ka ihe nui lalahai. O ka lalahai o Kaihe. 105. O Kuholani, kupuna o Lupaikini. He pai ka lani he olohe, He ilio olohe o Kamalalawalu,[[415]] He mau maka e like Kauhilonohonua, E like Kauhi e like o Piilani. 110. Ewalu o Kalanikaumaka o Wakea. O ka lua ia o ka moana hohonu, E pala pu ai o ka ihu i ke kapu. E kokohi ai ka eha naunau ke ku’i; E kunewanewa ai hina ia Kama; 115. I ku i ke oki, iaea i poho e Ku. Eia Ku kaili auaualena. O ka ili o moano, maka ele Kawelo, He wawae oo i ka hope ka hae, E kolili ai ka huelo, kowili koko, 120. Ko i haea i Hakau na ilio alii. O Keaka, o Keaka Poomaihelani, O Keaka ma’i uha-kikili, Hala Kawelo. O koa maka ea o Ku, O Kuaiwa lani, o Aikanaka, 125. O ka Aikanaka oe o Kamakaholani. O ka ili i kalakala, i kalakala e, I hookala oi mawaho. O Kealohi Kikaupea, Ka pea o Hoohila, 130. O na maka oi o Kawelo elua, O ka oi o ka puhi kakalawela, I ae ka puhi ili paka, ili omole, O na mole kapu o ka hola awahia I hukiia, i uuina, 135. I mohai pono mai, mai ka piko o Mano; Mai ka piko o Hiwa, o Hiwa-kau-maka. [[416]] |
[1] Kihapiilani, an ill-treated Maui prince who, to avenge the insults of his ruling brother,sought the aid of King Umi of Hawaii, whereby he was victorious. See Memoirs, Vol.IV, pp. 236–254. [↑] [2] The blossom that changes its color and form, olina, that waves in the wind, onini ia signifies the graceful turns of a fish swimming in the water. [↑] [3] The skin of Kiha thus changes, e kahuli. [↑] [4] Kiha’s skin, through Kauhi, is hemolele, perfect; Kiha is here given the name of Kauhi after that of Kauhikahiko. [↑] [5] Kaeokulani, of beautiful, glittering, changing skin, turning to black. [↑] [6] As the changing skin resembled that of Kauhi therefore he is considered related. Thisrule was applied in the more recent times of Kahekili, also of Maui, whose one sidewas black, and the members of his household, it is said, either had black birthmarksor were tatued, to indicate relationship to him. [↑] [7] This has reference to the custom or practice observed in rock-fishing by diving anddriving the fish out of their holes by long poles, hence the absence of the rednessof their skin. [↑] [8] Kiholo is the curved wood used for the mouth of certain fish nets. [↑] [9] Kamumu ai, the hook entering the mouth and coming out at the eye, gives pleasure to the anglerin the futile effort of his prey for freedom. [↑] [10] Holo kakekake, the string runs jerkily, slippery through the hand; kakekake is when a man workshard with an oo (digger), first one hand foremost, then the other. [↑] [11] Kawelo, a king of Kauai; when a woman had two husbands, the child was said to be the sonof two fathers. Tradition does not show that Kakuhihewa bore this relationship toKawelo. [↑] [12] Kanaloa, etc., that line not understood. [↑] [13] Hane, hahane, barren as a coconut tree which bears nothing or very small nuts; the offspring ofKama is nothing, no children; the children are the lanis, Kalewanuu and Kalewalani—cloudmyths. [↑] [14] This must be a different Kama whose child is Laaloa (very holy) in whose honor the drums are sounded, the childof Kupaeeli. [↑] [15] Eli kupa i lani, words of no particular meaning, said when thrumming on the drum. [↑] [16] The three lines ending here are for the imitation of the sound of the drum; kihalale, the performer accompanying with the voice. [↑] [17] The rough shark-skin of the drum head, giving a harsh reverberating tone when thefingers are run over its surface. [↑] [18] Kua-ka, the measured time-beat as that on a bass drum. [↑] [19] Kiwaa, one of the large fabled birds of Hawaiian tradition, hence a strange bird; lupo was the sound of its supposed voice in singing. [↑] [20] The call to alight, to cease from flying as a kite, at which the named famous chiefsare bid to arise in recognition of their power. [↑] [21] Hooneenuu, chief of what is strong, the strong pali, uaua, not to be broken. [↑] [22] Kahakea, very high as a cliff; chiefs were like cliffs, inaccessible, guarded. [↑] [23] Kauhikea, or Kauhi, referred to in lines 7 to 12. [↑] [24] Kamalalawalu was the noted ruler of Maui, contemporaneous with Lono of Hawaii and Kakuhihewa ofOahu, hence the reference to his eminence, restrictions, and sacredness, that calledfor the prostrations in his presence as he passed to and fro. [↑] [25] Even his personal attendants are chiefs of rank, having power to enforce the kapus. [↑] [26] This line implies that women were engaged in the stone quarries, and are cautionedlest the chief be hurt by flying stone chips. It is more likely to be figurative,as is that which follows. [↑] [27] Laielohelohe is likened to an easily broken but high cliff, pali eleku. [↑] [28] As this cannot be the insulting brother, it may refer to the father of the same namewho united Maui under his sway. The following several lines indicate the divisionsinfluenced or overcome. [↑] [29] The god Maui referred to is the demi-god of wide Polynesian recognition, though creditedmore for deeds than for decreeing kapus. [↑] [30] This is going back to deified ancestry. [↑] [31] The two names are of the same person, the latter conveying a sense of clear open countenance,described in the next line. [↑] [32] Keawe, one of the historic kings of Hawaii. [↑] [33] The coupling of this name with Keawe’s identifies him with Lonoikamakahiki. [↑] [34] Literally, Keawe-a-certain-chief-of-the-island; a ruler of Hawaii four generationsprior to Kamehameha the great. [↑] [35] A ruler or chief of Hawaii preceding Keawe. [↑] [36] One of the changes rung on the name of Kakuhihewa, king of Oahu. [↑] [37] This is a sobriquet of Kawelo’s father, whose name was Mahuna. [↑] [38] Fish-gills, mahamaha ia, frequently used in Hawaiian story with reference to a person, as to life-givingpower. Kawelo, thought stoned to death and placed on the altar for sacrifice, arose and slew hisopponents. [↑] [39] Muliwaiolena, yellow stream, not identified. [↑] [40] Mokihe, not now known. [↑] [41] A frequently referred to traditional distant sea. The name signifies nauseating oceanand probably refers to its tempestuous character. [↑] [42] One lau ena a Kane is difficult to define. Scholars differ on the meaning of lau ena, whether single or a divided word, as applied in some cases to the land of Kane,and here to the sand. One “pundit” held that brightness only pervaded the realm ofKane; that even the sands of the shore glistened. [↑] [43] The lua was a practice in wrestling wherein experts by their grip on their opponents couldbreak their bones in mid-air as they were being thrown. [↑] [44] Submission to the god Ku was the only means of relief from kapus, the severities of which caused one to writhein pain. [↑] [45] Moano (Pseudupeneus multifasciatus), a variety of fish usually abundant in market and conspicuous for its bright color. [↑] [46] This has reference to King Hakau of Hawaii at his overthrow by Umi. [↑] [47] Not the deity of this name, already referred to, but one of several names of Kuaiwa. [↑] [48] The somewhat frequent use of this word aikanaka (man eater) in the chants lead to the supposition of its being a qualification ratherthan a name, or worse, a record of cannibalism. It occurs elsewhere in a similar manner with reference to Kawelo who, besides defeatingthe chief of this name on Kauai, was clearly a consumer of men in his victories overhis opponents. Its use in this chant, in this sense, shows Kuaiwa as the consumerof men for Kamakaholani, being his successful general. In confirmation of this viewit may be stated that it stands in the same relation to the chiefs mentioned as doesthe term alii aimoku, chiefs of a certain rank who took the products of the land without giving any returns;virtually land consumers. [↑] [49] A condition of skin caused by frequent use of awa, as in the case of Keawenuaiaumi,in likeness of which Kuapakaa the keeper of the wind gourd Laamaomao was named. [↑] [51] Fish poisoning, or stupefaction, was practiced by the use of the bark of the auhuhu shrub (Tephrosia purpurea). [↑] [52] The shark, mano, was said to be trained to certain preferred food and became aumakuas(ancestral guardians) to their devotees, and awa being a sacred offering to the godswas held to be necessary for its propitiation. [↑] | |
An Elegy to His Soul.By Niau.[1] A soul without a body is thy name,[2] The shadow of the soul, it goes and comes, I feel for thee[3] my friend. Thou hast my love, my ardent love, Farewell my soul. 5. We two[4] shall dwell here still But I see not that one though he is,[5] He is gone there to do his mischief, And where hast thou[6] gone? Thou hast vanished,[7] thou art taking revenge, 10. What is my great offence, O god![8] I have eaten standing perhaps, or without giving thanks, Or these my people have eaten wrongfully.[9] Yes, that is the offense, O Kaneikawaieola.[10] O spare; O let me live,[11] thy devotee, 15. Look not with indifference upon me. I call upon thee, O answer[12] thou me, O thou god of my body who art in heaven.[13] O Kane,[14] let the lightning flash, let the thunder roar,[[417]] Let the earth shake.[15] 20. I am saved; my god has looked upon me,[16] I am being washed,[17] I have escaped the danger. Let the miscreant perish,[18] let not the mischievous one succeed, Thou shalt soon be found a mischievous nincompoop,[19] The person of a mischievous mouth shall perish; 25. The mischievous informer,[20] the man that steals another’s food[21] let him perish. Let Niau be spared in this world.[22] Pele is the immortal of Hawaii, I of this[23] [island]. I am bold, I am energetic,[24] I can tear and break in pieces, 30. I am tearing and breaking in pieces, I will throw back upon him his curses.[25] Let the man die that rises up eating, and the ungodly[26] man also. Do thou oppose[27] him, listen when he comes forth, Loosen,[28] be open to jealousy, 35. Lay open his crimes.[29] What are his crimes? A crime respecting fish perhaps, A crime respecting food perhaps, A crime respecting cloth perhaps, 40. A crime respecting a girdle perhaps. Yes, that was the crime that excited the jealousy of Kahai,[30][[418]] Kahai was jealous, the heaven voiced conch,[31] O chief, Whosoever has taken anything[32] of mine It is thy office to kill him; let him surely die. 45. [[416]] | He Kanikau i Kona Uhane.Na Niau. O ka uhane kanaka ole, kou inoa. Hele ke aka o ka uhane a hoi mai, E aloha ae ana a’u i ko’u hoa. He aloha ka hoi kau ka nanai, Aloha wale kuu uhane kino wailua. 5. Elua ka maua e noho nei, Aole a’u i ike aku oia kekahi, Ua kii ka ilaila e kalohe ai, Auhea ane oe? Ai kapakapaku, ai kookoona, 10. Heaha la ka’u hala nui, e ke ’kua, I ai kuia paha a’u, i ai aia, I ai aia ia’u, e lakou nei. O ka hala ia la e Kaneikawaieola, E ola e, e ola hoi a’u la, ko pulapula, 15. Mai nana lea mai oe ia’u E kahea aku no wau, e o mai oe. E ku’u kino akua i ka lani, E Kane, e lapa ka uila, e kui ka hekili.[[417]] E nei ka honua. 20. Ola no wau, ua ike kuu akua, Ke holoi mai nei; pau ka poino, Make ka eu, ke kalohe e o, e puka. Loaa iho nei oe he eu nukupuu, O ka nuku eueu, e make no ia, 25. Ka puali eu, ka ououkuono e make no ia. E ola Niau i ke ao malama, O Pele ko Hawaii, owau keia. He kalaku a’u la, he okalakala, E kala, e eueke. 30. E kala aku ana a’u e ueueke, E ueke aku ana au i kona poino, Hemo ka ai ku, hemo ka ai-a, E ku i kela, e lono i ka uweke, Kala wekea i ka lili, 35. Wekea i ka hala. He aha la ka hala? He hala i’a paha? He hala ai paha? He hala kapa paha? 40. He hala malo paha? O ka hala ia i lili ai Kahai,[[418]] E lili Kahai, ka pu maleolani—e ka lani e. O ka mea nana i lawe o kuu maunu, E i ae oe e make ia, e e make ia e. 45. |
[1] Niau was a princely chief of Kauai who was killed in battle. He was termed a kaukaualii, being the son of a high chief, but whose mother was of low chief rank, or of thecommon class. [↑] [2] A spirit without a body, hele ke aka, the shade of the spirit goes and comes. The prophets were said to be able to catchthe spirits of men going about and killing others. [↑] [3] Niau was leaving his companion, ko’u hoa, his own soul. The ancients supposed they had two souls, one remained permanentlyin the body, the other went forth doing good or evil. [↑] [4] We two, elua ka maua, his body and his soul. [↑] [5] Though existing is yet unseen; he has gone (ua kii ka!), but he has gone there todo mischief. This is advisory to the prophet that has the power of watching him. [↑] [6] Where art thou, is the distressed call to the absent soul. [↑] [7] Ai in the original for, aia, answering the quest auhea? Kapakapaku in the sense ofbeing lost, unseen, angry, there avenging; ai kookoona, being in a temper. [↑] [8] What is my great crime, O god?, appeal to akua aumakua, his particular protectinggod; every man had one, generally held to be his deceased father; they were supposedto protect from accidents. [↑] [9] I, or my people, have perhaps eaten as an ungodly person, i.e. without prayer or thankswhich was universal in ancient times; they have eaten sacrilegiously under me, asin the next line the ia answers for the passive, and the accented u renders it, literally,it has been eaten wickedly by them here under me. [↑] [10] An epithet of the Kane deity, the god who was in the possession of the water thatwould restore dead men to life, or old men to youth. [↑] [11] Let me (ko pulapula) live; pulapula, the propagation of plants, trees, animals andmen; hence, thy power of spreading forth. [↑] [12] I call, answer e o; say O, that I will know you have heard me. [↑] [13] My body god, ku’u kino akua; my spiritual body in heaven. [↑] [14] E Kane, in apposition with kino akua; e lapa, to flash as light in darkness, a callfor him to manifest his power. [↑] [15] Nei, like nawe, to shake, to move. [↑] [16] The god has seen and delivered me from danger. [↑] [17] Ke holoi nei, etc., I am being washed (by the shower for which he had prayed); I haveescaped the hazard, it is passed. [↑] [18] Let the mischievous person, ka eu, i.e., the prophet, die, let him fail (a way ofcursing). E oe puka, he shall not succeed nor prosper in his mistakes. [↑] [19] This line implies that the slovenly mischief maker will be discovered and his charactermade known. [↑] [20] Puali is the king’s man that goes round as a spy to see if there is no new propertyto be taxed. [↑] [21] Ououkuono was one who stole food and ate stealthily in a corner, let him die. [↑] [22] Niau in this world, ao malama; that other world is called ao malama mau—everlastinglight. [↑] [23] As Pele is the immortal of Hawaii, Niau desires like recognition for Kauai. [↑] [24] He kalaku, to bristle up, to stand up like hog’s bristles; meaning I am bold, daring.Okalakala, fierce, strong. [↑] [25] Ueke, for wehe I kona poino, I can throw, break up his curses. [↑] [26] The he in the original of this line stands for e, and mo for make, death; ai ku is one that eats and rises up eating without returning thanks;an aia is an unbeliever, either of which is deserving of death. [↑] [27] Stand and oppose, i.e., the prophet; lono, listen i ka uweke, a term used on Kauai for wehe, listen to his opening, or coming. [↑] [28] Kala, loosen, wekea, open; let it be opened to jealousy, anger. [↑] [29] Wekea i ka hala, let his offense live, be brought to light, from whatever cause, whetherof fish, food, cloth or girdle. [↑] [30] Kahai was a sorcerer (anaana) priest of Pele. [↑] [31] Pumaleolani (as one word, not two as in the original) was the name of a large conch on which the highest chiefs alonewere privileged to blow. It was sacrilege for any others to attempt to use it. [↑] [32] Whoever takes my maunu. Maunu is anything belonging to a person, or any part of whatis his; spittle, hair, nail, etc. It takes the name of the fishermen’s bait, fromthe similarity of purpose, to secure a victim. [↑] | |
Evening Song.From the John Ii Collection of Meles. Lehua[1] takes away the day, sacred[2] is the evening. Subdued is the murmur, the noise, the tumult! [And the] great wailing. The sun is setting, its work accomplished; Set apart (sacred) is the evening, work has ceased. 5. It is sacred, let the voice be subdued, Hush the voice, let there be kapu! This is the meaning, it is evening, just that; A sacred time for the chief to withdraw, To stretch himself,[3] for he is wearied, 10. Let there be kapu; it is evening! Kapu for the holy evening, faint be the voice; Kapued the voice, [and] loud talking, The groaning, the murmuring, The low whisperings of the evening. 15. The high chiefs rest[4] in the night of Hakalani. In the sign[5] of Kekaupea. For Kiha is the night allowed for boxing, But the beginning of the night is kapu. For Kealohi, for Kekaupea the king. 20.[[419]] To him[6] belongs the evening. Kapu! ’tis evening! Sacred is the evening to Kawelo,[7] Who traveled about in Wailuanui-a-hoano. And falling asleep undisturbed as Kuhe,[8] Then was oppression, dizziness relieved in that sleep. 25. The child raised up; the sacred child pleased of heaven. It is the evening of Mahuna Kaioe.[9] The eye[10] (offspring) of Kuawalu-pau-ka-moku, The chief for whom is the evening! Let there be kapu! It is evening and sacred. It is the evening sacred to Kuihewa[11] 30. At Kukaniloko,[12] at Lihue, there is the terrible enclosure of the kapu, Kuihewa’s strict kapu that was declared.[13] Kuihewa, Kakuihewa, Kuihewa of the colored[14] garment, For them the evening at Lihue, For Luaia,[15] for Luanui-mahao the chief is the evening, 35. Let there be kapu. It is evening! Edgeways, staggering descends the sun. It is evening. The day is divided, rain vanishes as the sun reaches Manuahi. There at the time[16] of dancing, Lehua takes away the sun, Casting its rays in the dark sea, 40. Traveling onward is the sun[17] of the day, Returning to the bosom[18] of the protecting god.[[420]] A strangely solemn stillness prevails;[19] Perhaps Kahiki is still, A sacredness pervades Kahiki,[20] ’tis evening. 45. The evening is proclaimed for Hoohokukalani; An evening[21] for his eminence.[22] Slow are the days declining to night, to lighting time, to midnight. As evening shadows fall the spies[23] of heaven return. Let the earth beneath be sacred to the chief, 50. An evening befitting his greatness; his is the [awa] cup.[24] The high service indicates his rank. Very quiet is the evening, an evening sacred to Akea, To Akea[25] of old belongs the evening. O Ku, O Lono, O Kane—the evening, 55. Relieved is the weariness, for ’tis evening, An evening sacred to Kekuaiwa,[26] at Kauhola. To the long-tailed fish [is] the distant allurement[27] in the water. O Kiha-nui-lulu-moku,[28] to Liloa is that evening, For the water-diver during the flood,[29] 60. A water-guard reared among the streams. The concubine is set aside, Sacred is the chief’s realm, hypocracy is reprehensible,[30] The wrong is avenged by the growth of a guilty[31] conscience. Waipio has no place for forgiveness. 65. The night is traveling towards Haena.[32] It pursues its course till it reaches the top of the cliff,[[421]] And descends on the summit of Halaawiki,[33] Such is the indication, the sign of evening. Relieved is the fatigue, for ’tis evening, 70. The darkening shades of evening, The approaching shades of night,[34] The night, the night towards dawn, Morning light, stretching from midnight, Giving refreshing rest to the district, 75. To the ruler of Hawaii of Ku.[35] O Hawaii proclaim me![36] The rest at Kahiki-nui-kai-akea. [The] council of that place divided[37] the heavens. It met in front,[38] separating for a temple 80. The company of chiefs; the company of chiefs was at Hanalaa.[39] To cleanse in the sea of Kahiki-ku, To bathe in the choppy sea. The current of the ocean flows toward Lono. O Lono, an attentive land is this, 85. I am gentle here at Kahiki-ku. Arise! rest the weariness, press the languor, Overcome the tiredness; Hawaii is with sheltering houses; Rest you in great broad Hawaii. Peaceful heavens cover earth and space. 90. An early evening slumber is of the heavenly company, O Ku, O Lono, O Kane, it is your evening, Released is the weariness, for it is evening. [[418]] | Mele Ahiahi.Lawe Lehua i ka la, kapu ke ahiahi. E maa ka mumu, ka wawa, ka nei—e! Kupina—i! E kau aku ana hoi ka la, e ko mai ana; Ke ahiahi hoanoano, hoomehameha. 5. Hooihiihi, e ihi kihi ka le—o! E hamau ka leo, e kapu! Eia ke ano la, he ahiahi wale; He iu kapu no ka lani e pee ana, E kauolo lupe ana, ke luluhi nei—e, 10. E kapu e, he ahiahi! Kapu i ke ahiahi ihiihi, maa ka leo; E kapu ka leo, ka walaau, Ka nunu, ka ne ua la, Ka ua ne ua la o ke ahiahi, 15. Ka ulu-haka i ka po o Hakalani, O ka pohaka o ke Kekaupea. No Kihi ka po no ka hookeekee, O ke kihi ahiahi kapu no hoi, No Kealohi, no ke Kekaupea ke ’lii. 20.[[419]] Nona ke ahiahi—, e kapu—e—, e ahiahi! He ahiahi kapu no Kawelo. I holoholo ’ku iloko Wailuanui-a-hoano. E hiamoe ana i moemoe a Kuhe. Ilaila ka paluhi newalani i ka hiamoe. 25. O ka huki kau kama ka ihi kama hoohia ka lani. O ke ahiahi o Mahuna Kaioe. O ka maka o Kuawalu-pau-ka-moku, Ke ’lii nona ke ahiahi e; e kapu e, he ahiahi kapu o! He ahiahi kapu no Kuihewa 30. I Kukaniloko, i Lihue, ilaila ka pa awaawahia o ke kapu, O ko Kuihewa awahia i malania. O Kuihewa, Kakuihewa, Kuihewa o ka ua-ua-pena, O ko lakou ahiahi i Lihu—e, No Luaia, no Luanuimahao ke ’lii nona ke ahiahi. 35. E kapu e! he ahiahi! Kaha aui, newa ka la, ua ahiahi. Ke kahakaha ka la, hele ua, kaha ka la i Manuahi. Aia i ka haaluapou lawe aku la Lehua i ka la, Aka ku la i ke poo ke kai uli, 40. Hele aku la kanakaloa o ka la, Hoi mai la ka poli o malumalu akua.[[420]] Ke ku mai la ka pahu o ke anoano—e; Ano paha Kahiki—e, Anoano aku la Kahiki, ua ahiahi. 45. Kauliakea ke ahiahi ia Hoohokukalani; He ahiahi ko ia ’na liliu, He liu na la, he aui po, ke kului po, aumoe po, He po ahiahi ae no ka lani kiu hoihoi mai ana. E kapu ko lalo honua i ke ’lii, 50. He ahiahi ka i kona nui, kona he apu. I ke kona nui niho amo Ia koluna ke ahiahi, he ahiahi kapu no Akea, No Akea kahiko ke ahiahi. E Ku, E Lono, E Kane,—he ahiahi—e; 55. Kuu aku ka luhi, ua ahiahi; He ahiahi kapu no Kekuaiwa, no Kauhola. No ka ia hi’u loloa, ka ewaewa loloa iloko ka wai, O Kiha-nui-lulu-moku, no Liloa ia ahiahi, No ke kanaka luu wai manawa wai, 60. Kiai wai kahawai okoa no. A ka waiho hoi aku ke kamakama, He kapu ka au ’lii, he wela ke kamani, He laa ka hala, ka nioi kupu i Paakalana. Aohe wahi manalo Waipio. 65. Ke hahai aku la ka po i Haena. Ke alualu aku la kau i ka pali,[[421]] Kiko aku la i ke poo Halaawiki, Ko mai la ke ano, ke ano ke ahiahi—e. Kuu aku ka luhi, ua ahiahi. 70. He ahiahi kuluikului nei, Kuluikului kahi ana po; Ka po, ka po ia malio, Malio, malio i ke aumoe, Kaa momoe lea i ka apana, 75. I ke poo Hawaii-ku. E kani Hawaii ia’u! Ka hiamoe i Kahiki-nui-kai-akea, Ilaila anaina moku ai ka lani, E lua lai alo moku ai i luakini 80. Ka lani ma; ka lani ma i Hanalaa, E holoi ai kai o Kahiki-ku, E auau ai ke kai kupio—e, Ke au, ka moana kahinia ia Lono. E Lono—e, he pihe moku nei, 85. He laka au eia ma Kahiki-ku. E ku! kuua ka luhi, lomia ka o-pa. Kuua ka luhi; he halauloa Hawaii: Moea oe i Hawaii-nui-akea. He luluhia lani mau honua i mau kului. 90. He hiamoe ahiahi no ka lani ma, E Ku, e Lono, e Kane, ko ahiahi—e. Kuu aku ka luhi, ua ahiahi. [[422]] |
[1] Lehua, the westernmost island of the Hawaiian group, hence the last on which the sunshines. [↑] [2] All nature proclaims the sacredness of the approaching night, hence man is calledupon to recognize it by quietness. [↑] [3] Kauolo lupe is to bend alike together to the strain of a task. [↑] [4] Ulu-haka, the elevated place in the house of a high chief, where only those of rank are entitledto rest. [↑] [5] Pohaka, sign of Kekaupea, a chief, has reference to a certain evening sky indication named in his honor. [↑] [6] To him, nona, Kekaupea the king is the sacredness of the evening proclaimed, shown in line 16to be Hakalani. [↑] [7] Kawelo, famous king of Kauai, is now assigned the kapu of evening. [↑] [8] Kuhe, the Hawaiian Morpheus, who gives undisturbed slumber; to whom lullabies were chanted to invoke pleasant and restful sleep. [↑] [9] Kaioe, more likely ka i a oe, is yours. As a name it carries no meaning. This line designates the night of Mahuna to Kawelo. [↑] [10] Not the eye (maka) but the offspring of Kuawalu. [↑] [11] Kuihewa, a famous king of Oahu, begins a new division. [↑] [12] Kukaniloko, on the upland plain of Lihue, island of Oahu, was designated the sacredspot (enclosure) for the birthplace of aliis. [↑] [13] In Kuihewa’s birth there his high rank and sacredness was confirmed. [↑] [14] Kakuihewa, equally known as Kuihewa o ka ua-ua-pena. Ua-ua was the name of a yellow dyed kapa, the qualifying pena indicates it as an imprinted colored garment. [↑] [15] Luaia, an ancestress of Kuihewa. Luanui-mahao not identified, likely an epithet of Kuihewa. [↑] [16] Haalua pou, an imaginary post where two are dancing, at which time Lehua has taken the sun. [↑] [17] Kanakaloa, lit. long man; an epithet for the sun. [↑] [18] Bosom of night as a protecting god. Hoi mai la i, to, understood. [↑] [19] Anoano-e, a different solemnity prevails. [↑] [20] Perhaps even foreign Kahiki is affected. [↑] [21] These lines refer back to the kapued evening set apart for Wakea and his daughter, Hoohokukalani. [↑] [22] Liliu, rendered eminent rather than high or exalted rank. [↑] [23] The stars are likened to spies of heaven returning for watchful service; decidedlya poetic thought. [↑] [24] Awa cup, apu, of kapued royal use. [↑] [25] To Akea (Wakea) is the evening dedicated, as shown in line 47, note 22. [↑] [26] The chanter next turns to Kekuaiwa’s claims for distinction; he was a chief of Kauai. [↑] [27] The distant allurement of the long-tailed fish is as the desire of Kekuaiwa for thesacred evening. [↑] [28] One of the epithets of the lizard-goddess of Maui, who is here informed the eveningis Liloa’s not hers. Liloa was the famous king of Hawaii, father of Umi, residingat Waipio. [↑] [29] This and the following line refers to Kiha’s powers. [↑] [30] Wela, hot, merciless, will be the doom of the hypocrite, the smooth-tongued deceiver. [↑] [31] The saying “nioi kupu i Paakalana” is said to be applied to a self-condemned conscience, referring to a severe sentenceor penalty of the Waipio temple of Paakalana. Nioi kupu is literally red-pepper growth. [↑] [32] Haena point, Kauai, famed in story for its attractions from distant parts of the group. [↑] [33] Halaawiki, a mountain-peak on Kauai. [↑] [34] The poet here in several connecting lines refers to the beneficial character of thenight to the whole land. [↑] [35] Hawaii of Ku, one of the major gods. [↑] [36] Hawaii is called on to proclaim the rest that comes with evening, which extends tothe wide area of great Kahiki. [↑] [37] Dividing the heavens to effect day and night. [↑] [38] As originally written, this line is difficult and obscure. [↑] [39] A designated place in Kahiki-nui-kai-akea, where sacred or holy services only are conducted. [↑] | |
A Lamentation for Kalaiulumoku.[1]My sacred child, my revered child, Thou art the child descended from Akalana, A descendant of Kiha; Thou art the child begotten of Akalana. Thou art the chief through Ka-lau-loa-ia-iku. 5. Thou art Kauhi, I am Kauhi, [both children] of Kama.[2] I am Kamalalawalu, begotten of Kiha,[3] That Kiha of the blue sea moss, O Kiha, the blue, the sea moss,[4] O Kamalalalua thou art Kama, the Kama that wandereth. 10. O Kama, O Kaila, O Kalalahai, Thou who ascended[5] to the [temple][6] house at Malaihaakoa,[7] To brace[8] and establish indeed the corner at Halelea. Kamanuena [son] of Kawelo,[9] Kaweloaikanaka, A child of the disdainful[10] lord, 15. The sacred child of Kalanikukuma,[11] Elder brother of Kailelalahai, [Also] Aanuikani-a-weke of Kona and Koolau, Three of them were born of the contemptuous chief. He [Kamanuena], is the tail of the kite[12] at Hihimanu. 20. When the kite ascended and united[[423]] [With] the tail of the kite of Kealohi, the good,[13] Kealohi of the water begat the bastard child of Kealohi, Keawe of Kealohi, by the paramour of Umi, Made eminent by Kailimoku.[14] It was Keawe who begat chiefs 25. At the shielded[15] division,[16] Borne in the misty rain to Haona; Carried at night in a container, And at daylight placed in the house in its nakedness. He was the staunch support which helped sacred Kawelo, 30. The chief whose sacred edict[17] Was broken[18] and ignored at Holoholoku.[19] The sacredness which should have caused silence Was disregarded by the sound of many voices[20] in the night; By the sound of the gentle rain of heaven; 35. By the rending of wet kapa[21] in the heavy rains; By the loud reverberating[22] sound of the heavens. O chief, who art yonder, do return. You are blundering,[23] be careful lest you wander; Wandering against one’s will would be satisfactory 40. If accompanied by love offerings such as my Hoohila[24] blossoms; I mistook the quietness of the water; I am floating alone,[25] you are not here,[[424]] Where art thou? Here am I, here am I indeed, my arms are empty, Stolen[26] is my precious one,[27] In sorrow I search for thee. 45. Let us seek together, and ease thou my painful head, The pain of my head which throbs; I am grieved indeed. [[422]] | He Kanikau no Kalaiulumoku.O kapu kama ia’u e, ehia kama, O ke kama ia kama Kahiki-a-ka-lana, O kekahi kama ia a Kiha, O ke kama ia hanau mai Akalani. O ko lani oe o Ka-lau-loa-ia-iku. 5. O Kauhi oe, o Kauhi a’u, a Kama. O Kamalalawalu a’u a Kiha i hanau, O Kiha ia o ka uli manauea, E Kiha e ka uli, e ka manauae ea. E Kamalalalua ia o Kama, e ka halalalu ia Kama ke hele, 10. E Kama, e Kaila, e Kalalahai, E ka hakihaki apana i mua i Malaehaakoa. I ko oa e kihi kama Halelea, Kamanuena a Kawelo, Kaweloaikanaka. He maka ia no ka haku maka paweo, 15. He maka kapu ia no Kalanikukuma. Ka kaikuaana o Keilelalahai, O Aanuikani-a-weke no Kona, no Koolau, Akolu lakou a ka haku maka paweo i hanau. Nona ka polo pea i Hihimanu 20. I kau aku ai ka pea a huia[[423]] Ka polo pea a Kealohi kanaka maikai, Kealohi kai ka wai loaa ka hema a Kealohi, Keawe a Kealohi no kona koolua wahine a Umi, Ke kuku Kailimoku, na Keawe no i hanau na ’lii 25. I ka pale kohiana. O ke kohiana polua io Haona, O ka haona mai po hapai. He ao e io Haka, io Hakaola, O ke koo ola i koo ai kapu Kawelo, 30. O ke ’lii nona ka hakikili Haki apana apana i Holoholoku ke kapu. O ke kapu mai hoano e hoomehameha, O ka pehea hoi o na leo kawakawa i ka po; I lani ka eloelo i ka lele mai polua 35. Io nahae nahae mai o lele. I na pu kolukolu i ke kolukolu ia iku lani; O lani e i oa, e hoi e. O ke nahili au nana ia o kihele, O ka hele i o uilani ke maemae aku la, 40. Ka lau aloha o Hoohila, kuu pua, Manao i ka wai ke lana la, ke lana wale nei a’u, aole oe.[[424]] Auhea oe? eia’u, eia’u la ua he—mo kuu lima, Ua huea kuu hipuu makamae, Ua minamina au e imi, 45. Kaua e imi hoi, a e nini mai oe i kuu nahoahoa, I ka napele o kuu poo i ka eha, ua eha au e. [[424]] |
[1] [These notes are based largely on those of Judge Andrews’ study of the chant]. [↑] [2] You are Kauhi, I am Kauhi of Kama, therefore we are both the offspring of Kama. Kama,a sobriquet of Kamalalawalu, a noted Maui king. [↑] [3] Kiha, the king of Kauai. [↑] [4] Blue sea-moss, manauea, a species of sea-grass which, seen through the sea, appearsgreen. [↑] [5] Ascended the hakihaki, stairs or steps reaching up to a temple. [↑] [6] Mua, the principal house of the several temple enclosures wherein are prepared the sacrificialofferings. [↑] [7] Malaihaakoa, name of a once famous heiau (temple) on Kauai. [↑] [8] I ko oa, to brace up a rafter, here a supporting division of Halelua, a place on Kauai. [↑] [9] Kawelo, proper name, different from Kaweloaikanaka, a high chief. [↑] [10] Paweo, to look at and turn away with contempt, disgust. [↑] [11] Kalanikukuma, an alii of Kauai. [↑] [12] Pea, like lupe, a kite; polo, the tail of a kite. [↑] [13] This is manifestly figurative. [↑] [14] Kailimoku, the famed war-god of successive Hawaii kings from before Liloa, then known as Kaili,but better recognized in later years as Kukailimoku. [↑] [15] Shielded, likely through proximity to the god which is designated as kuku, standingerect. [↑] [16] Pale kohiana, as a division bank between two taro patches. [↑] [17] Hakikili, name of a kapu (v) to forbid, prohibit. [↑] [18] Broken into little pieces, haki apana apana, applied not to regard the kapu restrictions. [↑] [19] Holoholoku, the famed recognized birthplace of Kauai royalty, hence entitled to sacredregard, as was Kukaniloko for Oahu. [↑] [20] Many voices, leo kawakawa, wet voices, of the night. [↑] [21] The sound of wet kapa rending (eloelo) in the polua—rain with wind—was one of the disturbing elements. [↑] [22] The rumbling noise of thunder, the thunder guns of heaven—pu kolukolu—thick, heavy cloud-bursts with rain. [↑] [23] Nahili, going astray, lagging behind, hence the caution. [↑] [24] Hoohila, name of a place on Kauai. My blossoms, kuu pua, figurative. [↑] [25] Reference to water also figurative. [↑] [26] Stolen, ua huea, like aihue. [↑] [27] Hipuu makamae is a precious burden borne on the hips, where the knot of the malo fastens, hence the application of the term. [↑] | |
A Lamentation for Lono-opio.[1]By Pelekaia. My companion of the rain, of the returning water, My companion of the land of steady wind: My companion in the cold of the Kiuwailehua;[2] My husband of the night and day; My companion watching the Koolauwahine[3] wind 5. [And] calling to Kulahuhu To string handsome flowers[4] [for] the loving companion, a husband; My beloved companion in the Lord; My fellow-worker in Christ; My companion in the kukui grove of Koolau; 10. My companion in the pandanus trees of Pooku; My companion in the hau trees of Kaukaopua; My companion of the swelling and sandy seaweed is the man of Manuakepa; My companion in the rain at the sands of Ona;[[425]] My companion of the hand constructed path 15. Whereby we reached Hoohila with my husband; My companion watching the fire-brands[5] of Kamaile. Passing the cliffs weariness ends.[6] My husband in [the] hot sun of Mana; 20. My companion of the hiding water of the paoo;[7] My companion of the salt plain of Kalaalaau; My companion of the sands of Kalaihi; My companion of Kapiheakekua; My companion of the sugar-cane digging of Kalalii; My husband of the comforting sea-breeze of Kaali; 25. My companion in the reddish, perfumed water[8] of Waimea; My loved companion in the bosom of Lehua; My companion in the Kapaahoa rain of Kahana; My companion in the cold rain of the mountain. Halemanu was above, 30. Our house was below, House of a hollow tree-trunk, A house which was fixed and trimmed by the birds. We were there above, residing with my husband, My companion of the fish[9] which touched the skin of Pakaua at Pohakomo; 35. My beloved companion in the wonderful calling of the Lord;[10] My companion seeking the will of the Lord. His will was our support in times of weariness.[[426]] My companion in the sea of Palepalemoana; My companion at the cliff of Waahia, at Manawaohua, Wawaenohu, 40. In the calm of Kaimaio; My beloved companion of the fitted mats,[11] [The] stratum of Keawanui. Lono gave us strength to secure the land. We strove together indeed, O Chief! 45. By the chief was the land defeated; Your land was defeated because of the dead. At your death the first-born succeeded. The chief gave birth at Holoholoku. | He Kanikau no Lono-opio.Na Pelekaia. Kuu kane o ka ua o ka wai hoi, Kuu hoa o ka aina kai puhi i ka makani, Kuu hoa pili i ke anu o ke kiuwailehua. Kuu kane oka po o ke ao; Kuu hoa nana makani koolauwahine, 5. E kahea ana i Kulahuhu. U i puakei, ka hoa ’loha, he kane, Kuu hoa aloha i loko o ka Haku, Kuu hoa lawe hana i loko o Kristo. Kuu hoa i ka malu kukui o Koolau 10. Kuu hoa i ka hala o Pooku Kuu hoa i ka hau o Kaukaopua Kuu hoa o ka limu pehu, limu one, ka kanaka o Manuakepa Kuu hoa alo ua ina one Ona[[425]] Kuu hoa o ke ala hapai i ka lima 15. E hiki aku ai maua i Hoohila me kuu kane Kuu hoa nana ’hi lele o Kamaile Hala ka pali pau ka luuluu Kuu kane i la wela o Mana Kuu hoa i ka wai huna a ka paoo 20. Kuu hoa i ke alia o Kalaalaau Kuu hoa i ke one o Kalaihi Kuu hoa i Kapiheakekua Kuu hoa i ke ko eli o Halalii Kuu kane mai ka malu o ka naulu o Kaali. 25. Kuu hoa i ka wai ula, wai hiliahi o Waimea Kuu hoa aloha i ka poli o Lehua Kuu hoa i ka ua kapaahoa o Kahana Kuu hoa pili i ke anu o ka mauna He luna ae o Halemanu 30. He lalo iho ko maua hale He hale puka laau Hale a ka manu i ako a oki Na maua ia uka i noho me kuu kane Kuu hoa o ka ia hoopa i ka ili o Pakaua i Pohakomo 35. Kuu hoa ’loha i ka oihana kupaianaha a ka Haku Kuu hoa imi i ka makemake o ka Haku O ka makemake oia ko maua makamaka i noho ai maua i Luhi[[426]] Kuu hoa i ke kai o Palepalemoana Kuu hoa i ka pali o Waahia, i Manawaohua i Wawaenohu, 40. I ka lulu o Kaimaio, Kuu hoa ’loha i ke ku moena Hapapa o Keawanui. Na Lono no i nai kaua ia ka moku, I nai kaua ia no, e ka lani! 45. Na ka lani ka hee o ka aina, Hee kou aina ko ka mea make, Mea make oe lilo i ka hanau mua, Hanau mai ka lani i Holoholoku. Honolulu, Oahu, June 16, 1837.[[426]] |
[1] This dirge for a beloved companion presents the discomfitures, experiences and pleasantries of their life. It is characteristically Hawaiian incomparisons and expressions. [↑] [2] Name of a discomforting wind. Its first part, kia, is the name of a strong trade wind at Honuaula. At Hana the name applies to the northwest wind. This might indicate it as belonging to Maui,but it is not found among those named by Kuapakaa as released from his wind-gourdLaamaomao, as given in Memoirs, Vol. V, pp. 92–102. [↑] [3] The well-known name of the cold, northern wind on Kauai. [↑] [4] Puakei, pua, flower; kei, an expression of wonder, hence the call to string a flower or flowers of rare beauty,for a loving husband companion. [↑] [5] This refers to the Kauai sport of throwing blazing hau branches, or auhau (among the lightest of Hawaiian woods) which was thrown from the high cliffs facingthe sea, to fall gradually into the ocean, or be kept sailing in mid-air by the windcurrents till extinguished. Kamaile was on the northern coast of Kauai. [↑] [6] Luuluu of the original, rendered here as weariness, is that fatigue resulting from cliffclimbing, which comes to an end when the hills of difficulty are passed, and is forgottenin the enjoyment of the pyrotechnic display. [↑] [7] Paoo (Salarias, sp.), a variety of small fish of sheltered, quiet water. [↑] [8] Refers to the Waimea stream as perfumed by the fragrant sandalwood of that region in early years. Hiliahi (sandalwood bark) being synonymous with iliahi, the term for sandalwood. [↑] [9] The two kinds of small fish, nehu (silversides), and iao (or iiao), are said to be the only varieties unafraid of man. The tradition of their rubbingup against Pakaua of olden time instead of fleeing from him is here referred to. [↑] [10] As in lines 8 and 9, the chanter’s companion was evidently a theological student atthe Lahainaluna Seminary. [↑] [11] Fitted mats, as rendered, has in mind the prepared set of several mats placed oneupon another comprising the bed-place, termed hapapa (stratum) of Keawanui. [↑] | |