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Other documents randomly have
different content
bottom where I was rubbed aho. Ina owau a he keiki no ka
against the coral until my back uka lae laau, ina ua make, aole
was all cut up. After this I la oe e ike i ko’u make ana. Ehia
recovered myself and swam up, ka hoi mea aloha o ko kaua
and this time I was caught in an noho ana o ke ao.”
eel hole, and there I was rolled
about by the surf until I was
almost out of breath. Had I been
a boy from the backwoods I
would have been killed, and you
would not have known how, and
how pitiful that would have
been.”

To those who may be reading Ma keia kamailio ana, ua

this story, it is plain to all the fair maopopo loa i na Anekelope
sex 43 that Aukelenuiaiku was a maka palupalu a pau loa, e nana
deceiver, and that his scratches ana i keia moolelo, he kalohe io
and bites came from another no o Aukelenuiaiku. A ua pili mai
source altogether. The trait, no ia hana mua i ka poe o neia
however, will be found in his mau la e hooipoipo ana, a
descendants in these latter days. nolaila he hana no ia a ke keiki
And here we see that his wife Aukelenuiaiku e loaa ana i kona
was not to be deceived by him. mau hooilina o keia mau la hope
nei. A maanei no hoi e ike ai
kakou i ko ka wahine puni ole.

CHAPTER XV. MOKUNA XV.

 How Namakaokahai Ka Hakaka ana o
Quarreled with Her Namakaokahai me na
Cousins Pele and Kaikaina, oia o Pele a
Hiiaka. me Hiiaka.

With all Aukelenuiaiku’s smooth Ma keia mau olelo a

words, his wife did not believe Aukelenuiaiku, aohe nalowale i
him. She then said to him: “Say, kana wahine, ia Namakaokahai.
cunning, do you think I am a fool, I aku ka wahine: “E maalea, kuhi
and am not aware of your doings ana anei oe he naaupo au, i kau
and your deceit? I know that you mau hana, a me kau mau olelo
have a woman whom you go hoopunipuni? Ua maopopo ia’u,
down every day to see. So here he wahine kau o kai e iho mau
is what I wish to say to you: The nei oe i na la a pau loa. Nolaila,
outside of your body is free to eia ko’u manao ia oe: “E noa ko
others, but your skin and flesh kino ia hai, mawaho, a o ka ili a
are my property, and I do not me ka io, na’u ia na ka mea
want to have you scratched and waiwai, aole o’u makemake e
ill-treated.” uwau, a e hana ino ia oe.”

With all this advice from his wife, Ma keia mau olelo a ka wahine,
still Aukelenuiaiku did not take heaha la ia ia Aukelenuiaiku, he
heed; they were as nothing to mea ole. Hoomau aku la no ia i
him, for he kept on going down ka iho i ke kamakoi, a ma keia
to fish. When Aukelenuiaiku iho hou ana a Aukelenuiaiku, a
came back from his next trip his hoi mai aohe kino i koe i ka
body was scratched and bitten uwau a me ke nahu ia, a pela
all over and his neck was cut in me ka ai i ka uwau ia. [105]A ike
several places. When ka wahine, o Namakaokahai, i
Namakaokahai saw how her ka pau loa o ka ili o ke kane i ka
husband was all cut up, [104]and uwau ia, a me ka hoolohe ole no
how he had disregarded her hoi o ke kane ia ia, ke ao aku,
words of advice, she grew less nolaila, haalehe ia i ka huhu i ke
angry of him and transferred all kane, a lilo kona huhu i na
her anger to her cousins, Pele kaikaina, ia Pele a me Hiiaka.
and Hiiaka.

We will here see how Maanei, e nana pono kakou i ka

Namakaokahai ill-treated her huhu aloha ole o Namakaokahai
own cousins, her own flesh and i kona mau hoahanau o ka
blood. When Namakaokahai’s pupuu hookahi, a me ka
anger was aroused she seized lewalewa. A hoomaka o
her cousins and gave them a Namakaokahai i ka huhu, lalau
severe beating. When the aku la ia i na kaikaina a pepehi.
brothers saw this they jumped in Ma keia pepehi ana o
to help the girls, but this Namakaokahai, lele mai na
interference was of no avail, for kaikunane kokua i na kaikaina,
Namakaokahai gave her pau pu i ka eha. Lele liilii na
brothers some of the beating, kaikunane me na kaikaina ia
and she gave them so much that Namakaokahai, a ua lanakila loa
they all had a hard time to save ia maluna o lakou. Nolaila,
themselves. Because of this the makau na kaikaina a hele aku
cousins rose and departed to ma kahi e e noho ai. Ma keia
some other place to dwell; but noho ana ma laila, kii aku la no o
Namakaokahai followed them Namakaokahai hookuke i na
and again drove them away. The kaikaina. Ma ka manao o na
cousins in the meantime thought kaikaina, ua pau ae la no ka
that she would forget the cause huhu o ko laua kaikuaana o
of her anger, but she followed Namakaokahai. No ka huhu ino
after them and drove them away loa o ko laua kaikuaana, nolaila,
from their new home. At this hoohiki iho la laua, aole e hoi
persistency on their cousin’s hou i hope, aole hoi e noho i ka
part, they vowed that they would aina hookahi me ko laua
never again turn back, nor ever kaikuaana, no ka makau i ka
again live in the same land with huhu. Nolaila, ma keia kipaku
their cousin. At this expulsion, ana, noonoo iho la laua i kahi e
the two sisters studied where hele ai a noho, a ua loaa no ia
they would move to, and after laua, o Kauai.
considering several places they
decided on Kauai and there Ma keia hele ana a laua, hiki
make their future home. In this laua ma ka aina o Kauai a noho
journey, when they reached iho la, me ko laua manao e
Kauai, 44 where they made their haalele ko laua kaikuaana i ka
home, they had an idea that their hahai ia laua. O kahi a Pele laua
cousin would leave them in o Hiiaka i noho mua ai o Kauai,
peace and not follow them up. o Puukapele, aia ma ka hikina o
The place where Pele and Hiiaka Mana. Ia laua e noho ana i laila,
took up as their first home on hoa ae la laua i ke ahi ma laila;
Kauai was at Puukapele, a place ma keia a ana o ke ahi, ua holo
to the east of Mana. When they aku kona malamalama i kahi
settled at this place they started kiekie o Nuumealani, oia kahi a
a fire whose glare was seen from Namakaokahai e noho ana nana
the high peaks in the land of i na kaikaina. Ua like paha ke
Nuumealani, where kiekie o ia aina me ke kuahiwi o
Namakaokahai was stationed on Kaala.
the lookout for her cousins. The
height of these peaks was
probably as high as that of Kaala
mountain.

When Namakaokahai saw the Ia Pele ma e ho-a ana i ke ahi a

glare of the fire on Kauai, she ike o Namakaokahai, ia wa no o
knew that Pele and Hiiaka were Namakaokahai i hiki ai i Kauai a
there, so she followed on to hakaka me na kaikaina; ma keia
Kauai where she met her hakaka ana kokoke e lanakila o
cousins and another fight was Pele ma laua o Hiiaka, aka, no
had. In this fight Pele and Hiiaka ka nui loa o ko Namakaokahai
almost overcame their cousin, ikaika, ua pio laua ia la. Nolaila,
but being possessed of great kipaku ia mai laua mai Kauai
strength Namakaokahai was mai, a hele a noho i Oahu. No
enabled to overcome her keia hakaka ana ua kapa ia kela
cousins. Therefore, being driven aina o Puukapele a hiki i keia la.
from their Kauai home, they
journeyed on to Oahu where
they settled. Because of the fight
that took place on Kauai, the
land in which it occurred was
called Puukapele, and it is so to
this day.

Upon their arrival on Oahu, Pele Mahope o keia haalele ana ia

and Hiiaka took up their abode in Kauai, hele mai la o Pele laua o
Kealiapaakai, at Moanalua, Hiiaka a noho i Kealiapaakai ma
where they dug down into the Moanalua, Oahu, malaila laua i
ground and made a home. On eli iho ai a kaka i ka lepo, a noho
coming from Kauai they brought iho la ma laila. Ua lawe pu mai
some red dirt and some salt with laua i ka manu a me ka paakai,
them and deposited these things a ma laila i haule ai keia mau
in their new home. Because of mea, o ka paakai a me ka manu.
this fact these places were given Nolaila, kapa ia keia mau inoa
the names of Kealiapaakai and elua, o Kealiamanu, a me
Kealiamanu. Upon finding that Kealiapaakai.
the place was too shallow they
went to settle at Leahi. While Haalele laua ia Aliapaakai no ka
living at Leahi they tried digging papau, hele aku la laua a noho i
down into the place, but again Leahi. Ia laua e noho ana ma
found it too shallow. The two Leahi, hoao iho la laua i ke kohi i
then moved on to Molokai and ka lepo a no ka papau, haalele
settled down at Kalaupapa. After laua a hele hou aku la, mai
a time they began digging and Leahi aku a hiki i Molokai, ma
were again disappointed in Kalaupapa, noho iho la laua i
striking water; so they left laila.
Molokai. The hole they dug was
called Kauhako. From Molokai Ma keia noho ana i laila, kohi iho
they journeyed to Haleakala in la laua i ka lepo, a loaa ke kai o
Maui. Upon their arrival at this lalo, haalele iho la laua ia
place they began digging a pit Molokai. Ua kapa ia nae ia lua a
which they left open on the top of laua i kohi ai o Kauhako. Malaila
the mountain. The rocks 45 in aku laua i hele ai a noho ma
Hanakaieie, at Kahikinui, are Haleakala ma Maui. Kohi iho la
those that were dug up by Pele laua i ka lua a hamama i luna o
and Hiiaka. [106] ke kuahiwi. Na Pele laua me
Hiiaka, ke a o Hanakaieie ma
Kahikinui. [107]

We will now take up Maanei kakou e olelo ai no

Namakaokahai. After Pele and Namakaokahai. Ia Pele laua o
Hiiaka had been driven away Hiiaka ma Kauai, ia wa lakou i
from Kauai, through the terrible hakaka ai me ka ikaika loa, a pio
fight that took place, o Pele laua o Hiiaka, hookuke ia
Namakaokahai returned to mai laua. Ia laua e hele ana ma
Nuumealani, and proceeded to ka hookuke a Namakaokahai,
the highest peak where she hoi aku la o Namakaokahai a
could see Maui. While noho i Nuumealani. Oia ka aina
Namakaokahai was living on kiekie e nana ana ia Maui. Ia
Nuumealani, she again saw Pele Namakaokahai e noho ana i
and Hiiaka starting a fire on the Nuumealani, ike mai la ia ia Pele
mountain on Maui, so she left laua o Hiiaka, e hoa ana i ke ahi
Nuumealani and came to Maui i luna o ke kuahiwi o Maui.
where another battle was fought Alaila, haalele o Namakaokahai
in which Pele was killed. ia Nuumealani, hele mai la a hiki
Namakaokahai then returned to i Maui. Hakaka iho la lakou, a
the peaks on Nuumealani. After make loa o Pele, hoi aku la o
a time she looked towards Namakaokahai a noho i luna o
Hawaii and saw Pele’s fire Nuumealani. Mahope o laila,
burning on Mauna Loa. But nana hou mai la oia i Hawaii; ma
Namakaokahai discontinued her keia nana ana, e a hou aku ana
warfare against Pele and Hiiaka. ke ahi a Pele i Mauna Loa,
nolaila, haalele o Namakaokahai
i kona manao pepehi ia Pele
laua o Hiiaka.

We will now speak of Pele. Pele Maanei, e olelo uuku ia ko Pele

was indeed really killed in the ano. Ua make loa o Pele ma
battle that was fought on Maui keia pepehi ana a ko laua
with her cousin, but she traveled kaikuaana, aka, ua hele uhane
in spirit to Hawaii, at which place aku o Pele a hiki i Hawaii, a ma
she again came back to life. It laila oia i ola hou ai. A na Pele
was Pele and Hiiaka that dug laua o Hiiaka i kohi kela lua o
that pit at Kilauea, on the slope Kilauea, e pili la ma ke kuahiwi o
of the Mauna Loa mountain, and Mauna Loa. A ua lilo ia wahi i
this place has become their own kuleana alokio no Pele a hiki i
to this day, and no one will dare keia la, aole mea nana e hoole.
dispute their claim. 46 After the Ma keia hoi ana o
death of Pele, Namakaokahai Namakaokahai mai kona pepehi
returned to her own land in ana ia Pele a make loa, hoi aku
Kalakeenuiakane 47 where she la ia a hiki i kona aina ponoi, o
lived with her husbands and son Kalakeenuiakane, noho iho la
and nephew. me na kane a me na keiki.

After the lapse of some A hala ka wa loihi, hakaka na

considerable time, the two boys, keiki a elua. O ke kumu o ka
the son of Aukelenuiaiku and the hakaka ana, i pai ia ka lae o
son of the oldest brother got into Kauilanuimakaehaikalani e kona
a fight. The cause of the quarrel kaikuaana, ke keiki a ka mua loa
was this: The forehead of o Aukelenuiaiku, oia kela keiki
Kauilanuimakaehaikalani was leo kapu loa. Olelo hoakaka: o
cuffed by his cousin, the son of keia mau keiki a elua, hookahi
of the oldest brother of keiki kanaka, hookahi keiki akua,
Aukelenuiaiku, the one whose o ke keiki akua, o
every word was sacred. A few Kauilanuimakaehaikalani. Ia laua
words in explanation regarding e hakaka ana, olelo aku o
the two boys. One of these boys Kauilanuimakaehaikalani, penei:
was human and the other,
Kauilanuimakaehaikalani, was
god-like. In their fight
Kauilanuimakaehaikalani said to
his cousin:

“You are a lot that for a time “Ka poe make iki,
were dead, He poe ai oukou na ka ilo,
You were food for the maggots; He poe iwi kuakea,
You are a lot whose bones were Na ko’u mau makua oukou i
whitened. hoola,
It was my parents that brought He poe oukou a moe ana i lalo o
you back to life, ke kai;
You were a lot that were asleep Ua popo na maka.”
in the bottom of the sea
With eyes all rotted.”

When the uncles heard these Ma keia mau olelo a ua keiki la,
words they became very angry, ua huhu loa na makua. Nolaila,
and all decided to return to hehu mai la na makua i ka hoi i
Kuaihelani, their own land. When Kuaihelani ko lakou aina, a ike
their youngest brother and wife ko lakou kaikaina a me ka
saw that the brothers were about wahine e hoi ana, kaohi mai laua
to depart, they entreated them e noho aole make e hoi, aka, he
not to leave them, but the mea ole ia i ko lakou manao. A
brothers would not listen. After makaukau lakou e hoi, hoi mai la
they were ready for their journey lakou a ka moana, loohia lakou i
they boarded their ship and set ka poino a me ka make, nolaila,
sail for Kuaihelani; but in mid- ua pale hou lakou i lalo o ka
ocean they encountered disaster moana a make iho la. A maanei,
and all sunk to the bottom of the ua pau loa ka olelo no lakou, ua
sea. make aku la, a e olelo kakou no
na mea i koe, no Namakaokahai,
a me Aukelenuiaiku.

Here ends their story for they are A liuliu ko laua noho ana, he
all dead. Continuing that of kane a he wahine, a mahope o
Namakaokahai and keia noho oluolu ana, nonoi aku
Aukelenuiaiku. After they had o Aukelenuiaiku i kana wahine o
lived on in peace and happiness Namakaokahai, penei: “E kuu
for some time, Aukelenuiaiku wahine, ua nui na la i hala ia
said to his wife: “My wife, we kaua o ka noho pu ana, a ua
have lived together now for kokoke e make ma keia aina
many days, and I have become malihini; nolaila, ke nonoi aku
old and about to die in this nei au ia oe, e ae mai oe ia’u e
strange land. I would therefore holo au e ike i na makua o
request of you that you grant me kaua.” [109]
leave to go and see our parents.”
[108]

CHAPTER XVI. MOKUNA XVI.

Aukelenuiaiku’s Trip to Ka Holo ana o

Kuaihelani. Aukelenuiaiku i
 Kuaihelani.

After Namakaokahai had given Mahope o ko Namakaokahai ae

her consent for her husband to ana ia Aukelenuiaiku e holo i
return to his native land, Kuaihelani, hele aku la o
Aukelenuiaiku proceeded to see Aukelenuiaiku e hai aku i na
his brothers-in-law Kanemoe, kaikoeke i kona hele, oia o
Kaneapua, Leapua and Kanemoe, Kaneapua, Leapua,
Kahaumana, and told them of his Kahaumana. I aku o
intentions. He said: “I am going Aukelenuiaiku i na kaikoeke: “E
to the land of Kuaihelani to see hele ana au i ka aina o
my parents.” When the brothers Kuaihelani e ike ai i na makua o
of Namakaokahai heard this they kakou.” A lohe na kaikoeke, ae
all gave their consent, and mai la; a o Kanemoe, o ka mua
Kanemoe, the oldest, expressed loa, oia kai olelo mai e holo pu
a desire to accompany me Aukelenuiaiku, i Kuaihelani.
Aukelenuiaiku to Kuaihelani.

We will here speak of Kanemoe, E pono nae e olelo kakou no

to prevent confusion. It is said in Kanemoe mamua, i ole oukou e
this legend that in order to haohao e ka poe e heluhelu ana.
accomplish his desire he had to Ua olelo ia maloko o keia
resort to cunning and deceived moolelo, ua hana o Kanemoe
his sister. Namakaokahai was ma kona maalea. He mea
feared by her brothers; therefore, makau loa ia ko Namakaokahai
in order to be able to answer the leo e kona mau kaikunane, a no
calls, Kanemoe planned to take ka makau o Kanemoe ia
out his spirit from his body and Namakaokahai, nolaila, noonoo
give it another body, and then to iho la ia penei, e hiki ia ia ke
leave the one containing his hana i kona uhane i kino okoa, i
spirit behind as a substitute to pani nona e noho ai mahope i ka
make the replies to the sister’s wa e hea mai ai o
calls. No sooner than he hit upon Namakaokahai. Nolaila, ua hana
this plan he proceeded to the ia ko Kanemoe uhane maanei i
making of the new body for his kino maoli, nolaila, e hoolohe
spirit. kakou i ka moolelo.

After the body was completed Unuhi ae la o Kanemoe i kona

Kanemoe took out his spirit and uhane, a noho iho la me he kino
put it into the new body, which kanaka ala, Kahea aku la o
resembled him in all details. In Kanemoe e like me ka
order not to make any mistakes Namakaokahai kahea ana penei:
in reference to the sound of the “Kanemoe, Kaneapua, Leapua,
voice he thought he would make Kahaumana.” O like mai la lakou
a test, so he called out, imitating a pau loa, o na kino maoli ekolu,
his sister: “Kanemoe, Kaneapua, o ke kino uhane hookahi, ua like
Leapua, Kahaumana?” They all no na leo o lakou aole nae i
answered, the three real bodies ikaika loa, nolaila, noho hou laua
and the spirit. The voice mamuli o ka Kanemoe olelo, e
sounded just like his, except that olelo ana, “a ikaika ka leo o ka
it was rather weak. Because of uhane, alaila, holo kaua
this weakness in the voice of his Kuaihelani.”
substitute, he prevailed upon
Aukelenuiaiku to delay their trip
for a while until the voice of his
substitute grew stronger. This
request was granted and the trip
was postponed for a while.

When Kanemoe saw that the A pau keia mau mea ia laua,
voice of his substitute was strong holo aku la laua a noho i
enough for the purpose, they set Kuaihelani. Elua po, elua ao, hiki
out and journeyed to Kuaihelani. laua i Kuaihelani. Ma ko laua hiki
The trip took up two nights and ana i Kuaihelani, nana aku la
two days. Upon their arrival at laua, aohe ku mai o na hale,
Kuaihelani, they looked over the aohe kanaka maalo mai, aohe
land but failed to see any of the mea kani, aohe maikai o ka aina,
people; they heard no sound of he nahelehele wale no. A ike
any kind; there was nothing good laua i ke kanaka ole, iho aku la
growing on the land, for the land laua i lalo i ka lua o ka moo e
was overgrown with weeds. noho ana, oia o Kamooinanea,
kela kupunawahine o
Aukelenuiaiku, a kakou i olelo
mua ai ma ka hoomaka ana o
keia moolelo.

When they saw that the place A hiki laua i ka lua, kahea iho la
was deserted, they continued to o Aukelenuiaiku: “E
the hole where the great lizard, Kamooinanea e!” Aole he leo i
Kamooinanea, the grandmother olelo mai, nolaila, manao laua ua
of Aukelenuiaiku, spoken of in make. O ke kumu nae o keia
the earlier chapters of this lohe ole o Kamooinanea, ua
legend, lived. When they came hookui ke koa o ka honua me ke
to the mouth of the hole, koa o kona lae, nolaila, lohe ole i
Aukelenuiaiku called: ka leo kahea o ka moopuna o
“Kamooinanea,” but no response Aukelenuiaiku. Ia wa ku ae la o
was heard, so they thought that Aukelenuiaiku a hehi iho la me
she must be dead. kona ikaika loa i luna o ke koa e
pili ana i ka honua a me ka lae o
The reason why Kamooinanea kona kupunawahine, a haihai iho
did not hear the call was la, a waiho wale ke kino o ke
because the coral on her kupunawahine o Kamooinanea.
forehead and the coral of the [111]
floor of the sea had grown
together and she was entirely A ike ia ke kino o Kamooinanea,
covered over, so she was unable ua hele a wiwi, aohe kino, kahea
to hear the call of her grandson iho la o Aukelenuiaiku: “E
Aukelenuiaiku. Kamooinanea e!”
After calling, Aukelenuiaiku
stood up and stamped his feet
down on the coral with all his
might, breaking it into pieces,
and at the same time exposing
the body of his grandmother.
When Aukelenuiaiku looked at
her body, he saw that it was thin
and reduced to almost nothing.
[110]

Aukelenuiaiku then called her,

saying: “Kamooinanea.”

Kamooinanea answered, “Yes.” “O”, ae la o Kamooinanea, “O”.

Then she looked up and she saw Nana ae la ia, o kana moopuna
that it was her grandson, o Aukelenuiaiku, aloha ae la ia:
Aukelenuiaiku. She then greeted “E walina oe.”
him, saying: “My greetings to
you.”

The grandmother then inquired: Olelo ae ke kupunawahine:

“What has brought you here?” “Heaha ka huakai i hiki mai ai?”

“I came to see you all.” “I hoi mai e ike ia oukou.” Ninau

Aukelenuiaiku asked of hou aku o Aukelenuiaiku:
Kamooinanea: “Where is Iku and “Auhea o Iku ma?”
the others?”

Kamooinanea answered: “They I mai o Kamooinanea: “Aia i

are living in Kauai. The reason Kauai kahi i noho ai. O ke kumu
they left was because of the o ka hele, o ka naauauwa ia
anguish for you boys, for you oukou i na keiki, no ka pau loa i
had all left them. When your ka hele. I ka hiki ana aku nei o
father, Iku, arrived at Kauai he ko makuakane o Iku, i Kauai,
got into a fight with Kukoae, the kaua iho la laua me ko Kauai alii,
king of Kauai, but he was me Kukoae, a lanakila o Iku,
victorious and became the king noho iho la ia he ’lii no Kauai. A
of Kauai. After a time another mahope o keia noho ana, ua
battle was fought because of kaua hou laua no ko kaikuahine,
your sister, who is very pretty, i ka wahine maikai, a ua pio ko
and your father was defeated by makuakane o Iku ia Makukoae.”
Makukoae. 48”

This is the end of this legend. Oia ka pau ana o keia moolelo.

[33] [112]

1 This famous legend of Aukele-nui-a-

iku, says Fornander, has the
earmarks of great antiquity and is
known in some form or other on several
of the Polynesian groups, Aukele, the
hero, being the youngest son of Iku, or
Aiku in other lands. The story has
marked resemblance in several
features to the Hebrew account of
Joseph and his brethren, and is traced
back to Cushite origin through
wanderings and migrations rather than
being an evidence of Spanish influence
during their contact with this group of
islands in the sixteenth and
seventeenth centuries. See Pol. Race,
Vol. I, p. 40. ↑
2 This point of origin is a popular
mythical land whose name, likely,
was intended to perpetuate its favored
location, “shouldering or supporting
heaven.” It is freely used, and at times
becomes Kuihelani. ↑
3 The family connection -a- to Iku is
maintained throughout, Iku as the
source, being the ending of each name
but one, the tenth, in which case it is
changed to Iku from heaven. ↑
4 The name of the first-born differs
here, shortened by omission of the
prefix Ke, the. ↑
5 This has reference to the alleged
ability of expert wrestlers to break
the bones of an opponent while holding
him in mid air. Lua, the art of breaking
the bones of a person was much
practiced in ancient times. ↑
6 The expression of the original, ae
kai, is literally sea beach. ↑
7 Ape, Alocasia macrorrhiza. ↑
8 Holani-ku and Holani-moe, evidently
refers to a land of origin, as East and
West Holani. Other references of like
nature are taken to refer to the rising
(ku) and setting (moe) sun, thereby
indicating east and west. ↑
9 This apparent Kamakau assertion
lacks confirmation. Nowhere else do
we find this land of Kane so located. ↑
10 This closely resembles the name of
the god brought from Raiatea by
Laa-mai-kahiki and deposited in the
heiau of Moikeha at Wailua, Kauai. ↑
11 This may be understood as
indicative of great grief. ↑
12 Pa-u ai kaua, lit. war-eating skirt; a
battle robe or garment. ↑
13 Ekoko mentioned here is probably
the same as akoko (Euphorbia
lorifolia), a small tree, the milksap of
which gives its native name koko,
blood. ↑
14 Walina, the ancient term of greeting,
is given by Andrews as a reply
expression or return, but it is shown
throughout this story to be of equal use
to greet, and reply, as is the more
modern term of salutation, aloha. ↑
15 This chant or ditty of the konane
game is met with again in the story
of Lono and Kaikilani, and is in use
among Hawaiian players of the game to
this day. ↑
16 Amama; ua noa, the usual ending of
prayers is equivalent to our Amen,
though scholars differ in its literal
translation. A treatise by Fornander on
the phrase has the following: “The
prayers of the Hawaiian priests, offered
in the temples, as well as those offered
at private sacred places, or in family
worship, invariably closed with the
ejaculation Amama, equivalent to
Amen. Amama, as a verb, means ‘to
offer in sacrifice.’ It does not occur in
any other Polynesian dialect that I am
acquainted with.… I therefore consider
it to be a foreign word imported into the
language in far remote times.… It was
a formula employed on occasions of
worship in imitation of his teachers, but
without any inherent sense derived
from his own language, as multitudes of
Christians today use the word Amen
without knowing its origin or sense.
That the Hawaiians employed Amama
as a verb, ’to offer in sacrifice’ I look
upon as a later adaptation when the
primary sense of the word, if ever
known, had been forgotten.” His note
on the phrase Amama, ua noa, in Pol.
Race, Vol. II, p. 178, says: “Literally it
means ‘it is offered, the tabu is taken
off, or the ceremony is ended.’ ” ↑
17 Ola na iwi, lit. bones live, is
understood not only to be revived by
relief of present distress, but to
perpetuate one’s existence through his
progeny. ↑
18 A poomuku rainbow, as its name
indicates, is the stem only of the
arch; poo, head, and muku, cut off;
hence, a headless rainbow. Its three
colors deal not with its blending
shades. ↑
19 The reference to the koae is to
indicate the height of the cliffs, for
this bird never flies low. ↑
20 Reservation of one power, or point of
skill, on the basis of self protection,
as here admitted, is a characteristic
feature in many of the traditions. ↑
21 Kino, in the reference made here as
one of the four bodies which
Namakaokahai possessed, is better
understood as her miraculous
powers. ↑
22Ka-uila-nui-ma-keha-i-ka-lani; the
great lightning that excels in the
heavens. ↑
23 Meki ku i ka honua; meki being an
ancient name for iron is here
rendered as “iron that stands in the
earth.” As iron ore was unknown to
Hawaiians the meki in this case more
likely refers to their deep pit in the earth
where dead bodies were interred with
kapas and other valuables. ↑
24 Ahikanana, champion or defiant. ↑
25 The expression ihu kaeaea may be
said to be a dramatic utterance
applied to a warrior; a brave man,
signifying one who carries his head
high. ↑
26 Tributes of the elements to rare
beauty and high birth is
characteristically the Hawaiian ideal,
not restricted to legendary lore. Heavy
rains, or an electric storm on the death
or funeral of one of high station, or the
red rain -ua koko- or rainbow presence
are acknowledged as signs of royal
recognition. ↑
27 Kau-mai-iluna-o-holani-ku; lit.
appearing over East Holani. See
note 2, p. 40. ↑
28 Poi uhane, spirit-snatching, was a
deep-seated superstition that was
fostered by a class of sorcerers
professing ability to cause the spirits of
the dead to reenter the body of a
person and possess it, as may be
desired, or, at will, to seize and crush a
departing spirit to its everlasting
death. ↑
29 Ai pioia, food of departed spirits, was
supposed to be butterflies, moths,
spiders and such ephemeral objects. ↑
30Hawaiian mythology abounds with
reference to the sacred or holy
waters of Kane under various names
and attributes, of which “the water of
everlasting life of Kane” was a familiar
expression. ↑
31 Nenelu, a miry or soft place; lewa
nuu, an indefinite place on earth, the
opposite; generally connected with
lewa lani, a place belonging to anything
above or in the heavens; hence, fallen
into space. ↑
32 Kaukihikamalama, the moon placed
on edge. ↑
33 The custom, as evidence of high
rank and rare beauty, was to be
withdrawn. ↑
34 Kapoino, lit. the evil night; ka, the,
po, intensive, ino, bad or evil; hence
any person or thing unfortunate, in
distress, or ill-fated. ↑
35 The phrase nana i kuu piko, lit. look
at my navel, or middle, may be
understood as a command for
attention, to “look directly at me.” ↑
36 Palea-i-ka-aha-lana-lana, lit.
protected by the binding cord. ↑
37 Ka lauoho o Kuliliikaua, lit. the hair
of Kuliliikaua, must be a figurative
expression, as is hulu o Maui in line
12. ↑
38 Hulu o Maui is thought here to be
figurative of the forest belt of Maui,
the island, since it is not applicable to
the demi-god of that name; hulu, when
applied to a person being the hair of the
body, not of the head, which is
lauoho. ↑
39 The literal translation of this line,
bearing out its connection with the
rainy region of Kamakalana, strangely
enough, gives it the name of Ikumailani,
the kindly brother of Aukele. ↑
40 Halaoa, to project or stand out, is
defined farther in the original as
resembling mahaoi, impertinent or
presumptuous. ↑
41 Aloiloi, a small bony fish,
insignificant as an angler’s trophy. ↑
42 Apiki, defined here as “queer,” the
sense in which Aukele wished his
wife to understand him was “having
again met misfortune.” The general use
of the word is akin to cunning
deception. ↑
43 Anekelope maka palupalu, lit. “soft-
eyed antelope”, introduces a new
animal to Hawaiian story in this modern
complimentary expression implying the
fair sex. ↑
44 This legendary account of the origin
and successive changes of volcanic
activity throughout the group coincides
with the views of geologists relative to
the order of change. ↑