1Ulu o Wahine-Kapu.Wahine-kapu was the name given to the plateau over which Kaneohoalii presided, a very tabu place. As to the bread-fruit treeUlu, I have been able to learn nothing; this is the first mention of it I have met with.↑2Na-maka-o-ka-ha’i, an elder sister of Pele, with whom she had trouble over the question of tabus, rights and privileges, involving the right to dominion over the volcanic fires. Pele was not only a stickler for her own rights and privileges but ambitious for their extension. The result was she had to flee for her life. (For the story of this trouble see p.Vof the introduction.)↑3Elieli, kau mai!A solemn expression often found at the end of a prayer. Hawaiians are unable to give an exact account of its meaning. The phrasekau maiby itself means overshadow me, sit upon me, possess me.↑4Hana-kahi, an appelation applied to Hilo derived from the name of an ancient king.↑5Wai-o-lama, the name applied to the eastern section of Hilo town, including the sand-beach and the river there located.↑6Ako ia ka hale.The hands elevated and the fingers brought together in the form of an inverted V were, I am informed, an accepted symbol that might be used in place of a heiau at a time when distress or emergency made impossible the erection of such a structure. David Malo narrates a similar incident as occurring in the mythical story of Wakea at a time when he was in peril and beset by his enemies.↑7Ko’i ke Akua.There is a division of opinion as to the meaning of this passage. Some, including J. W. P., think it may be the shortened, poetical form of ko’iko’i, heavy, referring to the timber used in building a temple for the deity. Others take the view that the wordko’ishould be given its face-value. I see in it a possible reference to pahoehoe, the plates of which, in their hot and nascent state, are capable of felling a forest as effectively as ako’i. One expounder (Pelei-oho-lani) finds in this wordko’ia reference to a symbolical lifting of the thumb of the left hand as a sign of prayer. The arguments on the one side and on the other are not quite convincing.↑8Kou pua’a kanu.Pua’a-kanu is the name of a place in Puna, said to be the spot where Pele had her sexual encounter with Kama-pua’a, the swine-god. I look upon it as meaning the encounter itself.↑9Kukuena wahine, an elder sister of Pele. (Some one says the first born of the Pele family. This assertion is not verified by other authorities.)She had charge of the making and distribution of the leis and of the ceremonies connected with formal awa-drinking. She was, in short, a sort of lady of the bedchamber to Pele.↑10Lauwili, literally, an entanglement. It refers to the lustful attack made by Kama-pua’a on Pele, an attack to which she gave seeming acquiescence.↑11Apa’apa’a, the name of a violent wind, here used adjectively.↑12Luahine moe nana, Pele, who is depicted as an old woman huddled up on a lava plate. The snoring must refer to the sounds made by the lava while in action.↑13Wa’a kauhi, an unrigged canoe, withoutiakoorama.↑14Pepe mua, Pepe waena. This a detail in the development of the figure in which flowing lava is compared to a canoe. Thepepeis a chock such as is put under the canoe when it is at rest on land.Mua,waenaandmuimuimean respectively at the bow, amidships and astern.↑15Muimui, an elided form of mulimuli, the hindmost.↑16Kihele ia ulu.Kihele, tobailout; ulu—the belly of thecanoe, its swell amidships, the place where the bilge would settle. The implication is that, if the water is not bailed out, the incrusted salt will form a spot like the staring eye of Niheu.↑17Niheu, a mythological hero who is always spoken of as kalohe, mischievous, because of his restlessness and stirring energy. His mother, Hina, had been abducted by a pirate chief who lived on the high bluff of Haupu, on Moloka’i. Niheu and his brother Kana, whose body was a rope of immense length, went to their mother’s rescue, in which they succeeded, after many adventures. The eyes of Niheu were a marked feature in his appearance, being described as large and searching.↑18Hina, the goddess with whom Wakea consorted after he had divorced his wife Papa by spitting in her face. Hina became the mother of the island of Moloka’i. From such a distinguished parentage arose the proverbial saying “Moloka’i nui a Hina.”↑19Kaunu-ohua, a hill on Moloka’i between Halawa valley and Puko’o, where is said to repose the body of Pele.↑20Haupu, a hill on Moloka’i.↑21Okaoka, said to be the flame-body of Pele, or the small stones,iliili, that entered into the composition of her body.↑22Nana’i, an archaic form of Lana’i.↑23Ka-ula-hea, a goddess with whom Wakea consorted after his divorce of Papa. The name also of a historic king of Lana’i, as well as of a kaula—prophet—attached to the disreputable set of gods that infested Lana’i at one time.↑24Poli-hua, a sandy cape on Lana’i famous for its sea-turtles.↑25Wai-li’u, full form,wai-li’u-la, mirage.↑26Hoopa’apa’a Pele ilaila.Pele had planted a spring at this place, near Wai-lua, Kaua’i. Kama-pua’a, in company with two dragon-goddesses, Ka-la-mai-nu’u and Kilioe, who will find mention later in the story, took possession and moved the spring to another spot. When Pele came that way again, after a wordy contention with the two dragons, she slew them.↑27Ulu, to guard, to farm, to protect. The kahu was the one who offered the sacrifices and prayers that were necessary to the maintenance of power and life in an artificial divinity, such as many of the Hawaiian deities were.↑28Mo’o-kini, literally, the multitude (40,000) of dragons; the name of a heiau in Puna. There is also a heiau in Kohala called by the same name.↑29Ko’i, said to be a kupua who had to do with carving and finishing the canoe. Pua seems to be epithet applied to the group of workmen who assisted him.↑30Lele-iwi, a cape on the Puna side of Hilo bay.↑31Mokau-lele, the name of a little land in Hilo situated near the point where the eruption of 1881–1882 came to a stand-still.↑32Lili.This word, accented on the final syllable, means to rush, to move with one fixed purpose in view. It is to be distinguished fromlili, having the accent on the penult, and meaning to be angry, jealous, alienated. (My authority is J. M. Poepoe). The word is not given by Andrews in his Dictionary.↑33Haili-opua, the name of a deity. It means the piling-up of cloud-portents.↑34Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt, much larger and of more importance in ancient times than it is now.↑35Wa’a, the name of akaula, soothsayer, who observed the omens in the heavens and instructed the fishermen. He had his station on or near the hill Maka-noni, in Puna.↑36In one text this isPu-ala’a, said to be a place in Puna. I have amended it to make better sense.↑37Ko’e-ula, a family ofKupua, superhuman creatures, who had power over men’s lives. They were, in truth, some kind of mud-worms, or glow-worms. They came out from their subterranean retreats to see Pele.↑38A’ama, an edible black crab whose shell has a highly decorative pattern. It is said to have been used as a special, or sacred food by certain priests.↑39Pe’ai, a contracted form frompe’e, to hide. In this case, the meaning seems to be to hang low in the heavens.↑40Ihi, another form foruhi, to cover, or covered. Theahea, oraheaheais a common plant that was cooked and eaten like luau. It was also used as a poultice, after heating.↑41Ka-ula-hea.See note22.↑42Ka-o-mea-lani, a god of rain. He indicated his presence by piling up volumes of white clouds.↑43Hokahoka, disappointed, fooled, deceived; said of Pele in view of her painful experience with Kama-pua’a.↑44Ne’ene’e, to shift about, as Pele had to do because her back was pierced to the bone by the sharp points of a-a on which she lay during her affair with Kama-pua’a. The point of the irony is to be found in the fact that she was as a rule indifferent to the roughness of the bed on which she lay. Yet she was accustomed—so the story goes—to choose pahoehoe as a bed.↑45Ai pau, literally, to eat the whole; and for the first time.↑46Pahoehoe.The mention of pahoehoe in this and in the following line has reference to a saying, or belief, which asserted that Pele was covered with an armor of pahoehoe. It is as if the poet sought to banter her on this popular notion.↑47Pau hale, literally, the destruction of the house, meaning, of course, the deflowering of Pele.↑48Kane-ula-a-Pele, literally, the red man of Pele, meaning Ka-moho-alii, a brother of Pele. He is described as having a ruddy complexion and reddish hair. He presided over the council of the Pele gods.↑49Ku-ihi-malanai-akea, one of the forms or attributes of god Ku, the Trade-wind. The word Malanai by itself is often used in modern Hawaiian poetry to signify the same thing.N.B.—The occurrence of the prepositionein verse 147 illustrates the somewhat vague and, at times illogical, use of prepositions in Hawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele and Ku-ihi-malanai-akea are in apposition withhoalii, the subject of the verbnoho; and, that being the case, instead of the prepositionewe should have the particleostanding before Kane-… as we find it before Ku-.… The explanation of this anomaly, it seems to me, is to be found in the demand of the Hawaiian ear for tone-color, at any cost, even at the expense of grammar.↑50He noho ana ai laau, a session of the gods in which they partook in common of somelaau, medicine, or spiritual corrective, as a sign of mutual amity, even as the North American Indians smoked the peace-pipe in token of friendly relation between the participants. Thislaauis said to have been none other than the tender buds of thea’ali’i, which was chewed by the members of the assembly and was deemed to be not merely a symbol but an active agent in the production of amity and a good understanding.↑51Papa-walu, literally, eightfold. Thewahineare the Hiiaka sisters, seven in number. The inclusion of Kukuena fills the number to eight.N.B.—It should be noted that during the time of Pele’s disqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele would be the one to control the affairs of the Pele family.↑52Kiope, to scatter, said of a fire, in order to extinguish it.↑53Ku mau-mau wa.The literal meaning is, stand in order, or, as I have put it, stand shoulder to shoulder. It corresponded to and served the purpose of a sailor’s chantey, and was employed in the ancient times to Hawaiian history to give spirit and precision to the work of the men straining at the hauling line of a canoe-log. The koa tree has been felled and rudely fashioned; a strong line is made fast to one end of it, and the men, having ranged themselves along, rope in hand, their chief, sometimes standing on the log itself, gives the signal for them to be ready for a start by uttering the inspiring cry “I ku mau-mau wa!” “I ku mau wa,” answer the men, and with a mighty pull the huge log starts on its way to its ocean-home.↑54Mauli, contracted form ofMauli-ola; the name of akupua, a deity, who had to do with health, after some ideal fashion, a sort of Hygeia; also the name of that kupua’s mystical abode. The name Mauli, or Mauli-ola, was also given, as I learn, to the site of the present Kilauea Volcano House.↑55Hua-wai maka, literally, an unripe water-gourd. In this place it means a small collection of dew or rain-water, a water-hole,a thing much sought after by men, even as the owl—as remarks the poet in the next verse—searches after it. Whether the poet is correct in his assertion about the owl, is more than I can say.↑56Pu oe i kau laau me kou makaainana.Kou makaainana is, undoubtedly, Pele. The reference is to the practice spoken of in note 48.↑57Hahau i ke Akua, offer to the god.↑58Ku’u ia a’e Pele.(In the text theiais shortened toa). The meaning seems to be that Pele is exonerated from blame. That would not, however, alter the facts and render back to Pele the sacredness that belonged to her uncontaminated body.↑59Lapu’u ’na Pele.This seems to have a double meaning, referring at once to the dismissal of hard feelings against Pele and to her rising up from her customary attitude in repose, that with her head crouched forward and her legs drawn up towards the body.↑60Kauwiki, a hill in Hana, Maui, famous in history.↑61Ho’oili, to come together in a bunch, said of fish. This is an unusual use of the word, though an old Hawaiian (J. T. P.) tells me his mother used it in this way. It refers not to the swarming of fish, but their bunching together when driven.↑62Paiea, a species of crab that resembles the a’ama. The background color of the paiea is black; this is strewn with spots and markings of dark red, producing a highly artistic effect. The specimen I examined was found in the Honolulu fish market and came from Kona, Hawaii. In spite of mutilation, it still retained a formidable claw.↑63Maunu paiea.The Hawaiian fisherman often prepared his bait by chewing it fine, after which he blew it into the water to attract the fish. The poet finds a parallel between this action of the fisherman and the discharge of venomous words by an angered person.↑64Nie, an elided form of niele, to question.↑65Ea, the sea-turtle.↑66Honu, the land-turtle.↑67Kukuau, a hairy, spotted crab, said to be poisonous.↑68Hinalea, a name applied to fish of several different species, among which one that is rare is the Hinalea akilolo (Macropharyngodongeoffroy, Quoy and Gaimard). Another less rare, though beautiful, species is the Hinalea i’iwi (Gomphosus tricolor, Quoy and Gaimard).↑69Apuhihi.↑70Hihi-wai, a bivalve shell that is found clinging to rocks or reeds in fresh or brackish water streams. Its dorsum is jetty black, its front white, shading into yellow.↑71Loli-pua,loli-kokoandloli-ka’e, different species of holothuriae, or sea-slugs, some of which are esteemed as food by the Hawaiians. They were, nevertheless, looked upon as kupua.↑72Lelea, a marine creature that is said to be slimy and adheres to the rocks.↑73Kahi-kona, said to be a god of the fishermen.↑74Leo hokiki, an imperfect tone caused by a torn drumhead.↑75Kua a.The penalty of approaching Pele from behind was death: she is said to have had a consuming back.↑76Kai oki’a, an engulfing abyss.↑77Ala muku, the rainbow. (For further comments on these difficult passages, see notes11,12, and13, on page 114.)↑78Ho’o-nou o ka lani.This must be Pele. The word ho-onou is used of a person striving to accomplish some physical task, as of a woman straining in labor.↑79Ku-walu, literally, eighth in order of succession.↑80Ulu-po, said to be the name of a heiau at Kailua, Oahu.↑81Iku-wa, the name of a month in the Hawaiian year, corresponding, according to one account, pretty closely to October; according to another nomenclature it corresponds pretty nearly to our April. The name etymologically connoted thunder and reverberations.↑82Eka mua, literally, the first blast of a storm; here used figuratively to mean the first sexual ecstacy.↑83Hoaka, a setting forth in figures. (Hoakaka).↑84Ana-ku, the name of a cave situated somewhere in the caldera of Kilauea, a place of assembly for the gods. Its use here is evidently for a highly figurative purpose, and has, of course, to do with Pele and her affair with Kama-pua’a.↑85Ha-amo, the name of the road to Ana-ku. (Peleioholani).↑86Pahu.It is doubtful whether this means a drum or a post. In either case, in the smash-up of the one or the overthrow of the other, the figure evidently is designed to set forth the confusion caused by the catastrophe—Pele’s debauchment. The other figures that follow have the same purpose.↑87Halau ololo, literally, a long shed or canoe-house, meaning a place of common assembly for people. The figure is applied to Pele and is intended to declare that, through her affair with Kama-pua’a she had degraded herself and robbed her body of its tabu, its sanctity.↑88Kiko, a mark to indicate a tabu. Twotileaves placed crosswise, and held in place by a pebble, would constitute a kiko.↑89Mo’a, literally, cooked; meaning that the tabu has expired, been abrogated.↑90Pu’e-pu’e, the hills of taro.Kaelemeans the division or apportioning of them.↑91Ne’ine’i, the more scattered, smaller, hills of taro, those that are nearer the bank.↑92Pakikokiko, the scattered taro plants that grow in the water-course.↑
1Ulu o Wahine-Kapu.Wahine-kapu was the name given to the plateau over which Kaneohoalii presided, a very tabu place. As to the bread-fruit treeUlu, I have been able to learn nothing; this is the first mention of it I have met with.↑2Na-maka-o-ka-ha’i, an elder sister of Pele, with whom she had trouble over the question of tabus, rights and privileges, involving the right to dominion over the volcanic fires. Pele was not only a stickler for her own rights and privileges but ambitious for their extension. The result was she had to flee for her life. (For the story of this trouble see p.Vof the introduction.)↑3Elieli, kau mai!A solemn expression often found at the end of a prayer. Hawaiians are unable to give an exact account of its meaning. The phrasekau maiby itself means overshadow me, sit upon me, possess me.↑4Hana-kahi, an appelation applied to Hilo derived from the name of an ancient king.↑5Wai-o-lama, the name applied to the eastern section of Hilo town, including the sand-beach and the river there located.↑6Ako ia ka hale.The hands elevated and the fingers brought together in the form of an inverted V were, I am informed, an accepted symbol that might be used in place of a heiau at a time when distress or emergency made impossible the erection of such a structure. David Malo narrates a similar incident as occurring in the mythical story of Wakea at a time when he was in peril and beset by his enemies.↑7Ko’i ke Akua.There is a division of opinion as to the meaning of this passage. Some, including J. W. P., think it may be the shortened, poetical form of ko’iko’i, heavy, referring to the timber used in building a temple for the deity. Others take the view that the wordko’ishould be given its face-value. I see in it a possible reference to pahoehoe, the plates of which, in their hot and nascent state, are capable of felling a forest as effectively as ako’i. One expounder (Pelei-oho-lani) finds in this wordko’ia reference to a symbolical lifting of the thumb of the left hand as a sign of prayer. The arguments on the one side and on the other are not quite convincing.↑8Kou pua’a kanu.Pua’a-kanu is the name of a place in Puna, said to be the spot where Pele had her sexual encounter with Kama-pua’a, the swine-god. I look upon it as meaning the encounter itself.↑9Kukuena wahine, an elder sister of Pele. (Some one says the first born of the Pele family. This assertion is not verified by other authorities.)She had charge of the making and distribution of the leis and of the ceremonies connected with formal awa-drinking. She was, in short, a sort of lady of the bedchamber to Pele.↑10Lauwili, literally, an entanglement. It refers to the lustful attack made by Kama-pua’a on Pele, an attack to which she gave seeming acquiescence.↑11Apa’apa’a, the name of a violent wind, here used adjectively.↑12Luahine moe nana, Pele, who is depicted as an old woman huddled up on a lava plate. The snoring must refer to the sounds made by the lava while in action.↑13Wa’a kauhi, an unrigged canoe, withoutiakoorama.↑14Pepe mua, Pepe waena. This a detail in the development of the figure in which flowing lava is compared to a canoe. Thepepeis a chock such as is put under the canoe when it is at rest on land.Mua,waenaandmuimuimean respectively at the bow, amidships and astern.↑15Muimui, an elided form of mulimuli, the hindmost.↑16Kihele ia ulu.Kihele, tobailout; ulu—the belly of thecanoe, its swell amidships, the place where the bilge would settle. The implication is that, if the water is not bailed out, the incrusted salt will form a spot like the staring eye of Niheu.↑17Niheu, a mythological hero who is always spoken of as kalohe, mischievous, because of his restlessness and stirring energy. His mother, Hina, had been abducted by a pirate chief who lived on the high bluff of Haupu, on Moloka’i. Niheu and his brother Kana, whose body was a rope of immense length, went to their mother’s rescue, in which they succeeded, after many adventures. The eyes of Niheu were a marked feature in his appearance, being described as large and searching.↑18Hina, the goddess with whom Wakea consorted after he had divorced his wife Papa by spitting in her face. Hina became the mother of the island of Moloka’i. From such a distinguished parentage arose the proverbial saying “Moloka’i nui a Hina.”↑19Kaunu-ohua, a hill on Moloka’i between Halawa valley and Puko’o, where is said to repose the body of Pele.↑20Haupu, a hill on Moloka’i.↑21Okaoka, said to be the flame-body of Pele, or the small stones,iliili, that entered into the composition of her body.↑22Nana’i, an archaic form of Lana’i.↑23Ka-ula-hea, a goddess with whom Wakea consorted after his divorce of Papa. The name also of a historic king of Lana’i, as well as of a kaula—prophet—attached to the disreputable set of gods that infested Lana’i at one time.↑24Poli-hua, a sandy cape on Lana’i famous for its sea-turtles.↑25Wai-li’u, full form,wai-li’u-la, mirage.↑26Hoopa’apa’a Pele ilaila.Pele had planted a spring at this place, near Wai-lua, Kaua’i. Kama-pua’a, in company with two dragon-goddesses, Ka-la-mai-nu’u and Kilioe, who will find mention later in the story, took possession and moved the spring to another spot. When Pele came that way again, after a wordy contention with the two dragons, she slew them.↑27Ulu, to guard, to farm, to protect. The kahu was the one who offered the sacrifices and prayers that were necessary to the maintenance of power and life in an artificial divinity, such as many of the Hawaiian deities were.↑28Mo’o-kini, literally, the multitude (40,000) of dragons; the name of a heiau in Puna. There is also a heiau in Kohala called by the same name.↑29Ko’i, said to be a kupua who had to do with carving and finishing the canoe. Pua seems to be epithet applied to the group of workmen who assisted him.↑30Lele-iwi, a cape on the Puna side of Hilo bay.↑31Mokau-lele, the name of a little land in Hilo situated near the point where the eruption of 1881–1882 came to a stand-still.↑32Lili.This word, accented on the final syllable, means to rush, to move with one fixed purpose in view. It is to be distinguished fromlili, having the accent on the penult, and meaning to be angry, jealous, alienated. (My authority is J. M. Poepoe). The word is not given by Andrews in his Dictionary.↑33Haili-opua, the name of a deity. It means the piling-up of cloud-portents.↑34Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt, much larger and of more importance in ancient times than it is now.↑35Wa’a, the name of akaula, soothsayer, who observed the omens in the heavens and instructed the fishermen. He had his station on or near the hill Maka-noni, in Puna.↑36In one text this isPu-ala’a, said to be a place in Puna. I have amended it to make better sense.↑37Ko’e-ula, a family ofKupua, superhuman creatures, who had power over men’s lives. They were, in truth, some kind of mud-worms, or glow-worms. They came out from their subterranean retreats to see Pele.↑38A’ama, an edible black crab whose shell has a highly decorative pattern. It is said to have been used as a special, or sacred food by certain priests.↑39Pe’ai, a contracted form frompe’e, to hide. In this case, the meaning seems to be to hang low in the heavens.↑40Ihi, another form foruhi, to cover, or covered. Theahea, oraheaheais a common plant that was cooked and eaten like luau. It was also used as a poultice, after heating.↑41Ka-ula-hea.See note22.↑42Ka-o-mea-lani, a god of rain. He indicated his presence by piling up volumes of white clouds.↑43Hokahoka, disappointed, fooled, deceived; said of Pele in view of her painful experience with Kama-pua’a.↑44Ne’ene’e, to shift about, as Pele had to do because her back was pierced to the bone by the sharp points of a-a on which she lay during her affair with Kama-pua’a. The point of the irony is to be found in the fact that she was as a rule indifferent to the roughness of the bed on which she lay. Yet she was accustomed—so the story goes—to choose pahoehoe as a bed.↑45Ai pau, literally, to eat the whole; and for the first time.↑46Pahoehoe.The mention of pahoehoe in this and in the following line has reference to a saying, or belief, which asserted that Pele was covered with an armor of pahoehoe. It is as if the poet sought to banter her on this popular notion.↑47Pau hale, literally, the destruction of the house, meaning, of course, the deflowering of Pele.↑48Kane-ula-a-Pele, literally, the red man of Pele, meaning Ka-moho-alii, a brother of Pele. He is described as having a ruddy complexion and reddish hair. He presided over the council of the Pele gods.↑49Ku-ihi-malanai-akea, one of the forms or attributes of god Ku, the Trade-wind. The word Malanai by itself is often used in modern Hawaiian poetry to signify the same thing.N.B.—The occurrence of the prepositionein verse 147 illustrates the somewhat vague and, at times illogical, use of prepositions in Hawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele and Ku-ihi-malanai-akea are in apposition withhoalii, the subject of the verbnoho; and, that being the case, instead of the prepositionewe should have the particleostanding before Kane-… as we find it before Ku-.… The explanation of this anomaly, it seems to me, is to be found in the demand of the Hawaiian ear for tone-color, at any cost, even at the expense of grammar.↑50He noho ana ai laau, a session of the gods in which they partook in common of somelaau, medicine, or spiritual corrective, as a sign of mutual amity, even as the North American Indians smoked the peace-pipe in token of friendly relation between the participants. Thislaauis said to have been none other than the tender buds of thea’ali’i, which was chewed by the members of the assembly and was deemed to be not merely a symbol but an active agent in the production of amity and a good understanding.↑51Papa-walu, literally, eightfold. Thewahineare the Hiiaka sisters, seven in number. The inclusion of Kukuena fills the number to eight.N.B.—It should be noted that during the time of Pele’s disqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele would be the one to control the affairs of the Pele family.↑52Kiope, to scatter, said of a fire, in order to extinguish it.↑53Ku mau-mau wa.The literal meaning is, stand in order, or, as I have put it, stand shoulder to shoulder. It corresponded to and served the purpose of a sailor’s chantey, and was employed in the ancient times to Hawaiian history to give spirit and precision to the work of the men straining at the hauling line of a canoe-log. The koa tree has been felled and rudely fashioned; a strong line is made fast to one end of it, and the men, having ranged themselves along, rope in hand, their chief, sometimes standing on the log itself, gives the signal for them to be ready for a start by uttering the inspiring cry “I ku mau-mau wa!” “I ku mau wa,” answer the men, and with a mighty pull the huge log starts on its way to its ocean-home.↑54Mauli, contracted form ofMauli-ola; the name of akupua, a deity, who had to do with health, after some ideal fashion, a sort of Hygeia; also the name of that kupua’s mystical abode. The name Mauli, or Mauli-ola, was also given, as I learn, to the site of the present Kilauea Volcano House.↑55Hua-wai maka, literally, an unripe water-gourd. In this place it means a small collection of dew or rain-water, a water-hole,a thing much sought after by men, even as the owl—as remarks the poet in the next verse—searches after it. Whether the poet is correct in his assertion about the owl, is more than I can say.↑56Pu oe i kau laau me kou makaainana.Kou makaainana is, undoubtedly, Pele. The reference is to the practice spoken of in note 48.↑57Hahau i ke Akua, offer to the god.↑58Ku’u ia a’e Pele.(In the text theiais shortened toa). The meaning seems to be that Pele is exonerated from blame. That would not, however, alter the facts and render back to Pele the sacredness that belonged to her uncontaminated body.↑59Lapu’u ’na Pele.This seems to have a double meaning, referring at once to the dismissal of hard feelings against Pele and to her rising up from her customary attitude in repose, that with her head crouched forward and her legs drawn up towards the body.↑60Kauwiki, a hill in Hana, Maui, famous in history.↑61Ho’oili, to come together in a bunch, said of fish. This is an unusual use of the word, though an old Hawaiian (J. T. P.) tells me his mother used it in this way. It refers not to the swarming of fish, but their bunching together when driven.↑62Paiea, a species of crab that resembles the a’ama. The background color of the paiea is black; this is strewn with spots and markings of dark red, producing a highly artistic effect. The specimen I examined was found in the Honolulu fish market and came from Kona, Hawaii. In spite of mutilation, it still retained a formidable claw.↑63Maunu paiea.The Hawaiian fisherman often prepared his bait by chewing it fine, after which he blew it into the water to attract the fish. The poet finds a parallel between this action of the fisherman and the discharge of venomous words by an angered person.↑64Nie, an elided form of niele, to question.↑65Ea, the sea-turtle.↑66Honu, the land-turtle.↑67Kukuau, a hairy, spotted crab, said to be poisonous.↑68Hinalea, a name applied to fish of several different species, among which one that is rare is the Hinalea akilolo (Macropharyngodongeoffroy, Quoy and Gaimard). Another less rare, though beautiful, species is the Hinalea i’iwi (Gomphosus tricolor, Quoy and Gaimard).↑69Apuhihi.↑70Hihi-wai, a bivalve shell that is found clinging to rocks or reeds in fresh or brackish water streams. Its dorsum is jetty black, its front white, shading into yellow.↑71Loli-pua,loli-kokoandloli-ka’e, different species of holothuriae, or sea-slugs, some of which are esteemed as food by the Hawaiians. They were, nevertheless, looked upon as kupua.↑72Lelea, a marine creature that is said to be slimy and adheres to the rocks.↑73Kahi-kona, said to be a god of the fishermen.↑74Leo hokiki, an imperfect tone caused by a torn drumhead.↑75Kua a.The penalty of approaching Pele from behind was death: she is said to have had a consuming back.↑76Kai oki’a, an engulfing abyss.↑77Ala muku, the rainbow. (For further comments on these difficult passages, see notes11,12, and13, on page 114.)↑78Ho’o-nou o ka lani.This must be Pele. The word ho-onou is used of a person striving to accomplish some physical task, as of a woman straining in labor.↑79Ku-walu, literally, eighth in order of succession.↑80Ulu-po, said to be the name of a heiau at Kailua, Oahu.↑81Iku-wa, the name of a month in the Hawaiian year, corresponding, according to one account, pretty closely to October; according to another nomenclature it corresponds pretty nearly to our April. The name etymologically connoted thunder and reverberations.↑82Eka mua, literally, the first blast of a storm; here used figuratively to mean the first sexual ecstacy.↑83Hoaka, a setting forth in figures. (Hoakaka).↑84Ana-ku, the name of a cave situated somewhere in the caldera of Kilauea, a place of assembly for the gods. Its use here is evidently for a highly figurative purpose, and has, of course, to do with Pele and her affair with Kama-pua’a.↑85Ha-amo, the name of the road to Ana-ku. (Peleioholani).↑86Pahu.It is doubtful whether this means a drum or a post. In either case, in the smash-up of the one or the overthrow of the other, the figure evidently is designed to set forth the confusion caused by the catastrophe—Pele’s debauchment. The other figures that follow have the same purpose.↑87Halau ololo, literally, a long shed or canoe-house, meaning a place of common assembly for people. The figure is applied to Pele and is intended to declare that, through her affair with Kama-pua’a she had degraded herself and robbed her body of its tabu, its sanctity.↑88Kiko, a mark to indicate a tabu. Twotileaves placed crosswise, and held in place by a pebble, would constitute a kiko.↑89Mo’a, literally, cooked; meaning that the tabu has expired, been abrogated.↑90Pu’e-pu’e, the hills of taro.Kaelemeans the division or apportioning of them.↑91Ne’ine’i, the more scattered, smaller, hills of taro, those that are nearer the bank.↑92Pakikokiko, the scattered taro plants that grow in the water-course.↑
1Ulu o Wahine-Kapu.Wahine-kapu was the name given to the plateau over which Kaneohoalii presided, a very tabu place. As to the bread-fruit treeUlu, I have been able to learn nothing; this is the first mention of it I have met with.↑2Na-maka-o-ka-ha’i, an elder sister of Pele, with whom she had trouble over the question of tabus, rights and privileges, involving the right to dominion over the volcanic fires. Pele was not only a stickler for her own rights and privileges but ambitious for their extension. The result was she had to flee for her life. (For the story of this trouble see p.Vof the introduction.)↑3Elieli, kau mai!A solemn expression often found at the end of a prayer. Hawaiians are unable to give an exact account of its meaning. The phrasekau maiby itself means overshadow me, sit upon me, possess me.↑4Hana-kahi, an appelation applied to Hilo derived from the name of an ancient king.↑5Wai-o-lama, the name applied to the eastern section of Hilo town, including the sand-beach and the river there located.↑6Ako ia ka hale.The hands elevated and the fingers brought together in the form of an inverted V were, I am informed, an accepted symbol that might be used in place of a heiau at a time when distress or emergency made impossible the erection of such a structure. David Malo narrates a similar incident as occurring in the mythical story of Wakea at a time when he was in peril and beset by his enemies.↑7Ko’i ke Akua.There is a division of opinion as to the meaning of this passage. Some, including J. W. P., think it may be the shortened, poetical form of ko’iko’i, heavy, referring to the timber used in building a temple for the deity. Others take the view that the wordko’ishould be given its face-value. I see in it a possible reference to pahoehoe, the plates of which, in their hot and nascent state, are capable of felling a forest as effectively as ako’i. One expounder (Pelei-oho-lani) finds in this wordko’ia reference to a symbolical lifting of the thumb of the left hand as a sign of prayer. The arguments on the one side and on the other are not quite convincing.↑8Kou pua’a kanu.Pua’a-kanu is the name of a place in Puna, said to be the spot where Pele had her sexual encounter with Kama-pua’a, the swine-god. I look upon it as meaning the encounter itself.↑9Kukuena wahine, an elder sister of Pele. (Some one says the first born of the Pele family. This assertion is not verified by other authorities.)She had charge of the making and distribution of the leis and of the ceremonies connected with formal awa-drinking. She was, in short, a sort of lady of the bedchamber to Pele.↑10Lauwili, literally, an entanglement. It refers to the lustful attack made by Kama-pua’a on Pele, an attack to which she gave seeming acquiescence.↑11Apa’apa’a, the name of a violent wind, here used adjectively.↑12Luahine moe nana, Pele, who is depicted as an old woman huddled up on a lava plate. The snoring must refer to the sounds made by the lava while in action.↑13Wa’a kauhi, an unrigged canoe, withoutiakoorama.↑14Pepe mua, Pepe waena. This a detail in the development of the figure in which flowing lava is compared to a canoe. Thepepeis a chock such as is put under the canoe when it is at rest on land.Mua,waenaandmuimuimean respectively at the bow, amidships and astern.↑15Muimui, an elided form of mulimuli, the hindmost.↑16Kihele ia ulu.Kihele, tobailout; ulu—the belly of thecanoe, its swell amidships, the place where the bilge would settle. The implication is that, if the water is not bailed out, the incrusted salt will form a spot like the staring eye of Niheu.↑17Niheu, a mythological hero who is always spoken of as kalohe, mischievous, because of his restlessness and stirring energy. His mother, Hina, had been abducted by a pirate chief who lived on the high bluff of Haupu, on Moloka’i. Niheu and his brother Kana, whose body was a rope of immense length, went to their mother’s rescue, in which they succeeded, after many adventures. The eyes of Niheu were a marked feature in his appearance, being described as large and searching.↑18Hina, the goddess with whom Wakea consorted after he had divorced his wife Papa by spitting in her face. Hina became the mother of the island of Moloka’i. From such a distinguished parentage arose the proverbial saying “Moloka’i nui a Hina.”↑19Kaunu-ohua, a hill on Moloka’i between Halawa valley and Puko’o, where is said to repose the body of Pele.↑20Haupu, a hill on Moloka’i.↑21Okaoka, said to be the flame-body of Pele, or the small stones,iliili, that entered into the composition of her body.↑22Nana’i, an archaic form of Lana’i.↑23Ka-ula-hea, a goddess with whom Wakea consorted after his divorce of Papa. The name also of a historic king of Lana’i, as well as of a kaula—prophet—attached to the disreputable set of gods that infested Lana’i at one time.↑24Poli-hua, a sandy cape on Lana’i famous for its sea-turtles.↑25Wai-li’u, full form,wai-li’u-la, mirage.↑26Hoopa’apa’a Pele ilaila.Pele had planted a spring at this place, near Wai-lua, Kaua’i. Kama-pua’a, in company with two dragon-goddesses, Ka-la-mai-nu’u and Kilioe, who will find mention later in the story, took possession and moved the spring to another spot. When Pele came that way again, after a wordy contention with the two dragons, she slew them.↑27Ulu, to guard, to farm, to protect. The kahu was the one who offered the sacrifices and prayers that were necessary to the maintenance of power and life in an artificial divinity, such as many of the Hawaiian deities were.↑28Mo’o-kini, literally, the multitude (40,000) of dragons; the name of a heiau in Puna. There is also a heiau in Kohala called by the same name.↑29Ko’i, said to be a kupua who had to do with carving and finishing the canoe. Pua seems to be epithet applied to the group of workmen who assisted him.↑30Lele-iwi, a cape on the Puna side of Hilo bay.↑31Mokau-lele, the name of a little land in Hilo situated near the point where the eruption of 1881–1882 came to a stand-still.↑32Lili.This word, accented on the final syllable, means to rush, to move with one fixed purpose in view. It is to be distinguished fromlili, having the accent on the penult, and meaning to be angry, jealous, alienated. (My authority is J. M. Poepoe). The word is not given by Andrews in his Dictionary.↑33Haili-opua, the name of a deity. It means the piling-up of cloud-portents.↑34Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt, much larger and of more importance in ancient times than it is now.↑35Wa’a, the name of akaula, soothsayer, who observed the omens in the heavens and instructed the fishermen. He had his station on or near the hill Maka-noni, in Puna.↑36In one text this isPu-ala’a, said to be a place in Puna. I have amended it to make better sense.↑37Ko’e-ula, a family ofKupua, superhuman creatures, who had power over men’s lives. They were, in truth, some kind of mud-worms, or glow-worms. They came out from their subterranean retreats to see Pele.↑38A’ama, an edible black crab whose shell has a highly decorative pattern. It is said to have been used as a special, or sacred food by certain priests.↑39Pe’ai, a contracted form frompe’e, to hide. In this case, the meaning seems to be to hang low in the heavens.↑40Ihi, another form foruhi, to cover, or covered. Theahea, oraheaheais a common plant that was cooked and eaten like luau. It was also used as a poultice, after heating.↑41Ka-ula-hea.See note22.↑42Ka-o-mea-lani, a god of rain. He indicated his presence by piling up volumes of white clouds.↑43Hokahoka, disappointed, fooled, deceived; said of Pele in view of her painful experience with Kama-pua’a.↑44Ne’ene’e, to shift about, as Pele had to do because her back was pierced to the bone by the sharp points of a-a on which she lay during her affair with Kama-pua’a. The point of the irony is to be found in the fact that she was as a rule indifferent to the roughness of the bed on which she lay. Yet she was accustomed—so the story goes—to choose pahoehoe as a bed.↑45Ai pau, literally, to eat the whole; and for the first time.↑46Pahoehoe.The mention of pahoehoe in this and in the following line has reference to a saying, or belief, which asserted that Pele was covered with an armor of pahoehoe. It is as if the poet sought to banter her on this popular notion.↑47Pau hale, literally, the destruction of the house, meaning, of course, the deflowering of Pele.↑48Kane-ula-a-Pele, literally, the red man of Pele, meaning Ka-moho-alii, a brother of Pele. He is described as having a ruddy complexion and reddish hair. He presided over the council of the Pele gods.↑49Ku-ihi-malanai-akea, one of the forms or attributes of god Ku, the Trade-wind. The word Malanai by itself is often used in modern Hawaiian poetry to signify the same thing.N.B.—The occurrence of the prepositionein verse 147 illustrates the somewhat vague and, at times illogical, use of prepositions in Hawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele and Ku-ihi-malanai-akea are in apposition withhoalii, the subject of the verbnoho; and, that being the case, instead of the prepositionewe should have the particleostanding before Kane-… as we find it before Ku-.… The explanation of this anomaly, it seems to me, is to be found in the demand of the Hawaiian ear for tone-color, at any cost, even at the expense of grammar.↑50He noho ana ai laau, a session of the gods in which they partook in common of somelaau, medicine, or spiritual corrective, as a sign of mutual amity, even as the North American Indians smoked the peace-pipe in token of friendly relation between the participants. Thislaauis said to have been none other than the tender buds of thea’ali’i, which was chewed by the members of the assembly and was deemed to be not merely a symbol but an active agent in the production of amity and a good understanding.↑51Papa-walu, literally, eightfold. Thewahineare the Hiiaka sisters, seven in number. The inclusion of Kukuena fills the number to eight.N.B.—It should be noted that during the time of Pele’s disqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele would be the one to control the affairs of the Pele family.↑52Kiope, to scatter, said of a fire, in order to extinguish it.↑53Ku mau-mau wa.The literal meaning is, stand in order, or, as I have put it, stand shoulder to shoulder. It corresponded to and served the purpose of a sailor’s chantey, and was employed in the ancient times to Hawaiian history to give spirit and precision to the work of the men straining at the hauling line of a canoe-log. The koa tree has been felled and rudely fashioned; a strong line is made fast to one end of it, and the men, having ranged themselves along, rope in hand, their chief, sometimes standing on the log itself, gives the signal for them to be ready for a start by uttering the inspiring cry “I ku mau-mau wa!” “I ku mau wa,” answer the men, and with a mighty pull the huge log starts on its way to its ocean-home.↑54Mauli, contracted form ofMauli-ola; the name of akupua, a deity, who had to do with health, after some ideal fashion, a sort of Hygeia; also the name of that kupua’s mystical abode. The name Mauli, or Mauli-ola, was also given, as I learn, to the site of the present Kilauea Volcano House.↑55Hua-wai maka, literally, an unripe water-gourd. In this place it means a small collection of dew or rain-water, a water-hole,a thing much sought after by men, even as the owl—as remarks the poet in the next verse—searches after it. Whether the poet is correct in his assertion about the owl, is more than I can say.↑56Pu oe i kau laau me kou makaainana.Kou makaainana is, undoubtedly, Pele. The reference is to the practice spoken of in note 48.↑57Hahau i ke Akua, offer to the god.↑58Ku’u ia a’e Pele.(In the text theiais shortened toa). The meaning seems to be that Pele is exonerated from blame. That would not, however, alter the facts and render back to Pele the sacredness that belonged to her uncontaminated body.↑59Lapu’u ’na Pele.This seems to have a double meaning, referring at once to the dismissal of hard feelings against Pele and to her rising up from her customary attitude in repose, that with her head crouched forward and her legs drawn up towards the body.↑60Kauwiki, a hill in Hana, Maui, famous in history.↑61Ho’oili, to come together in a bunch, said of fish. This is an unusual use of the word, though an old Hawaiian (J. T. P.) tells me his mother used it in this way. It refers not to the swarming of fish, but their bunching together when driven.↑62Paiea, a species of crab that resembles the a’ama. The background color of the paiea is black; this is strewn with spots and markings of dark red, producing a highly artistic effect. The specimen I examined was found in the Honolulu fish market and came from Kona, Hawaii. In spite of mutilation, it still retained a formidable claw.↑63Maunu paiea.The Hawaiian fisherman often prepared his bait by chewing it fine, after which he blew it into the water to attract the fish. The poet finds a parallel between this action of the fisherman and the discharge of venomous words by an angered person.↑64Nie, an elided form of niele, to question.↑65Ea, the sea-turtle.↑66Honu, the land-turtle.↑67Kukuau, a hairy, spotted crab, said to be poisonous.↑68Hinalea, a name applied to fish of several different species, among which one that is rare is the Hinalea akilolo (Macropharyngodongeoffroy, Quoy and Gaimard). Another less rare, though beautiful, species is the Hinalea i’iwi (Gomphosus tricolor, Quoy and Gaimard).↑69Apuhihi.↑70Hihi-wai, a bivalve shell that is found clinging to rocks or reeds in fresh or brackish water streams. Its dorsum is jetty black, its front white, shading into yellow.↑71Loli-pua,loli-kokoandloli-ka’e, different species of holothuriae, or sea-slugs, some of which are esteemed as food by the Hawaiians. They were, nevertheless, looked upon as kupua.↑72Lelea, a marine creature that is said to be slimy and adheres to the rocks.↑73Kahi-kona, said to be a god of the fishermen.↑74Leo hokiki, an imperfect tone caused by a torn drumhead.↑75Kua a.The penalty of approaching Pele from behind was death: she is said to have had a consuming back.↑76Kai oki’a, an engulfing abyss.↑77Ala muku, the rainbow. (For further comments on these difficult passages, see notes11,12, and13, on page 114.)↑78Ho’o-nou o ka lani.This must be Pele. The word ho-onou is used of a person striving to accomplish some physical task, as of a woman straining in labor.↑79Ku-walu, literally, eighth in order of succession.↑80Ulu-po, said to be the name of a heiau at Kailua, Oahu.↑81Iku-wa, the name of a month in the Hawaiian year, corresponding, according to one account, pretty closely to October; according to another nomenclature it corresponds pretty nearly to our April. The name etymologically connoted thunder and reverberations.↑82Eka mua, literally, the first blast of a storm; here used figuratively to mean the first sexual ecstacy.↑83Hoaka, a setting forth in figures. (Hoakaka).↑84Ana-ku, the name of a cave situated somewhere in the caldera of Kilauea, a place of assembly for the gods. Its use here is evidently for a highly figurative purpose, and has, of course, to do with Pele and her affair with Kama-pua’a.↑85Ha-amo, the name of the road to Ana-ku. (Peleioholani).↑86Pahu.It is doubtful whether this means a drum or a post. In either case, in the smash-up of the one or the overthrow of the other, the figure evidently is designed to set forth the confusion caused by the catastrophe—Pele’s debauchment. The other figures that follow have the same purpose.↑87Halau ololo, literally, a long shed or canoe-house, meaning a place of common assembly for people. The figure is applied to Pele and is intended to declare that, through her affair with Kama-pua’a she had degraded herself and robbed her body of its tabu, its sanctity.↑88Kiko, a mark to indicate a tabu. Twotileaves placed crosswise, and held in place by a pebble, would constitute a kiko.↑89Mo’a, literally, cooked; meaning that the tabu has expired, been abrogated.↑90Pu’e-pu’e, the hills of taro.Kaelemeans the division or apportioning of them.↑91Ne’ine’i, the more scattered, smaller, hills of taro, those that are nearer the bank.↑92Pakikokiko, the scattered taro plants that grow in the water-course.↑
1Ulu o Wahine-Kapu.Wahine-kapu was the name given to the plateau over which Kaneohoalii presided, a very tabu place. As to the bread-fruit treeUlu, I have been able to learn nothing; this is the first mention of it I have met with.↑2Na-maka-o-ka-ha’i, an elder sister of Pele, with whom she had trouble over the question of tabus, rights and privileges, involving the right to dominion over the volcanic fires. Pele was not only a stickler for her own rights and privileges but ambitious for their extension. The result was she had to flee for her life. (For the story of this trouble see p.Vof the introduction.)↑3Elieli, kau mai!A solemn expression often found at the end of a prayer. Hawaiians are unable to give an exact account of its meaning. The phrasekau maiby itself means overshadow me, sit upon me, possess me.↑4Hana-kahi, an appelation applied to Hilo derived from the name of an ancient king.↑5Wai-o-lama, the name applied to the eastern section of Hilo town, including the sand-beach and the river there located.↑6Ako ia ka hale.The hands elevated and the fingers brought together in the form of an inverted V were, I am informed, an accepted symbol that might be used in place of a heiau at a time when distress or emergency made impossible the erection of such a structure. David Malo narrates a similar incident as occurring in the mythical story of Wakea at a time when he was in peril and beset by his enemies.↑7Ko’i ke Akua.There is a division of opinion as to the meaning of this passage. Some, including J. W. P., think it may be the shortened, poetical form of ko’iko’i, heavy, referring to the timber used in building a temple for the deity. Others take the view that the wordko’ishould be given its face-value. I see in it a possible reference to pahoehoe, the plates of which, in their hot and nascent state, are capable of felling a forest as effectively as ako’i. One expounder (Pelei-oho-lani) finds in this wordko’ia reference to a symbolical lifting of the thumb of the left hand as a sign of prayer. The arguments on the one side and on the other are not quite convincing.↑8Kou pua’a kanu.Pua’a-kanu is the name of a place in Puna, said to be the spot where Pele had her sexual encounter with Kama-pua’a, the swine-god. I look upon it as meaning the encounter itself.↑9Kukuena wahine, an elder sister of Pele. (Some one says the first born of the Pele family. This assertion is not verified by other authorities.)She had charge of the making and distribution of the leis and of the ceremonies connected with formal awa-drinking. She was, in short, a sort of lady of the bedchamber to Pele.↑10Lauwili, literally, an entanglement. It refers to the lustful attack made by Kama-pua’a on Pele, an attack to which she gave seeming acquiescence.↑11Apa’apa’a, the name of a violent wind, here used adjectively.↑12Luahine moe nana, Pele, who is depicted as an old woman huddled up on a lava plate. The snoring must refer to the sounds made by the lava while in action.↑13Wa’a kauhi, an unrigged canoe, withoutiakoorama.↑14Pepe mua, Pepe waena. This a detail in the development of the figure in which flowing lava is compared to a canoe. Thepepeis a chock such as is put under the canoe when it is at rest on land.Mua,waenaandmuimuimean respectively at the bow, amidships and astern.↑15Muimui, an elided form of mulimuli, the hindmost.↑16Kihele ia ulu.Kihele, tobailout; ulu—the belly of thecanoe, its swell amidships, the place where the bilge would settle. The implication is that, if the water is not bailed out, the incrusted salt will form a spot like the staring eye of Niheu.↑17Niheu, a mythological hero who is always spoken of as kalohe, mischievous, because of his restlessness and stirring energy. His mother, Hina, had been abducted by a pirate chief who lived on the high bluff of Haupu, on Moloka’i. Niheu and his brother Kana, whose body was a rope of immense length, went to their mother’s rescue, in which they succeeded, after many adventures. The eyes of Niheu were a marked feature in his appearance, being described as large and searching.↑18Hina, the goddess with whom Wakea consorted after he had divorced his wife Papa by spitting in her face. Hina became the mother of the island of Moloka’i. From such a distinguished parentage arose the proverbial saying “Moloka’i nui a Hina.”↑19Kaunu-ohua, a hill on Moloka’i between Halawa valley and Puko’o, where is said to repose the body of Pele.↑20Haupu, a hill on Moloka’i.↑21Okaoka, said to be the flame-body of Pele, or the small stones,iliili, that entered into the composition of her body.↑22Nana’i, an archaic form of Lana’i.↑23Ka-ula-hea, a goddess with whom Wakea consorted after his divorce of Papa. The name also of a historic king of Lana’i, as well as of a kaula—prophet—attached to the disreputable set of gods that infested Lana’i at one time.↑24Poli-hua, a sandy cape on Lana’i famous for its sea-turtles.↑25Wai-li’u, full form,wai-li’u-la, mirage.↑26Hoopa’apa’a Pele ilaila.Pele had planted a spring at this place, near Wai-lua, Kaua’i. Kama-pua’a, in company with two dragon-goddesses, Ka-la-mai-nu’u and Kilioe, who will find mention later in the story, took possession and moved the spring to another spot. When Pele came that way again, after a wordy contention with the two dragons, she slew them.↑27Ulu, to guard, to farm, to protect. The kahu was the one who offered the sacrifices and prayers that were necessary to the maintenance of power and life in an artificial divinity, such as many of the Hawaiian deities were.↑28Mo’o-kini, literally, the multitude (40,000) of dragons; the name of a heiau in Puna. There is also a heiau in Kohala called by the same name.↑29Ko’i, said to be a kupua who had to do with carving and finishing the canoe. Pua seems to be epithet applied to the group of workmen who assisted him.↑30Lele-iwi, a cape on the Puna side of Hilo bay.↑31Mokau-lele, the name of a little land in Hilo situated near the point where the eruption of 1881–1882 came to a stand-still.↑32Lili.This word, accented on the final syllable, means to rush, to move with one fixed purpose in view. It is to be distinguished fromlili, having the accent on the penult, and meaning to be angry, jealous, alienated. (My authority is J. M. Poepoe). The word is not given by Andrews in his Dictionary.↑33Haili-opua, the name of a deity. It means the piling-up of cloud-portents.↑34Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt, much larger and of more importance in ancient times than it is now.↑35Wa’a, the name of akaula, soothsayer, who observed the omens in the heavens and instructed the fishermen. He had his station on or near the hill Maka-noni, in Puna.↑36In one text this isPu-ala’a, said to be a place in Puna. I have amended it to make better sense.↑37Ko’e-ula, a family ofKupua, superhuman creatures, who had power over men’s lives. They were, in truth, some kind of mud-worms, or glow-worms. They came out from their subterranean retreats to see Pele.↑38A’ama, an edible black crab whose shell has a highly decorative pattern. It is said to have been used as a special, or sacred food by certain priests.↑39Pe’ai, a contracted form frompe’e, to hide. In this case, the meaning seems to be to hang low in the heavens.↑40Ihi, another form foruhi, to cover, or covered. Theahea, oraheaheais a common plant that was cooked and eaten like luau. It was also used as a poultice, after heating.↑41Ka-ula-hea.See note22.↑42Ka-o-mea-lani, a god of rain. He indicated his presence by piling up volumes of white clouds.↑43Hokahoka, disappointed, fooled, deceived; said of Pele in view of her painful experience with Kama-pua’a.↑44Ne’ene’e, to shift about, as Pele had to do because her back was pierced to the bone by the sharp points of a-a on which she lay during her affair with Kama-pua’a. The point of the irony is to be found in the fact that she was as a rule indifferent to the roughness of the bed on which she lay. Yet she was accustomed—so the story goes—to choose pahoehoe as a bed.↑45Ai pau, literally, to eat the whole; and for the first time.↑46Pahoehoe.The mention of pahoehoe in this and in the following line has reference to a saying, or belief, which asserted that Pele was covered with an armor of pahoehoe. It is as if the poet sought to banter her on this popular notion.↑47Pau hale, literally, the destruction of the house, meaning, of course, the deflowering of Pele.↑48Kane-ula-a-Pele, literally, the red man of Pele, meaning Ka-moho-alii, a brother of Pele. He is described as having a ruddy complexion and reddish hair. He presided over the council of the Pele gods.↑49Ku-ihi-malanai-akea, one of the forms or attributes of god Ku, the Trade-wind. The word Malanai by itself is often used in modern Hawaiian poetry to signify the same thing.N.B.—The occurrence of the prepositionein verse 147 illustrates the somewhat vague and, at times illogical, use of prepositions in Hawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele and Ku-ihi-malanai-akea are in apposition withhoalii, the subject of the verbnoho; and, that being the case, instead of the prepositionewe should have the particleostanding before Kane-… as we find it before Ku-.… The explanation of this anomaly, it seems to me, is to be found in the demand of the Hawaiian ear for tone-color, at any cost, even at the expense of grammar.↑50He noho ana ai laau, a session of the gods in which they partook in common of somelaau, medicine, or spiritual corrective, as a sign of mutual amity, even as the North American Indians smoked the peace-pipe in token of friendly relation between the participants. Thislaauis said to have been none other than the tender buds of thea’ali’i, which was chewed by the members of the assembly and was deemed to be not merely a symbol but an active agent in the production of amity and a good understanding.↑51Papa-walu, literally, eightfold. Thewahineare the Hiiaka sisters, seven in number. The inclusion of Kukuena fills the number to eight.N.B.—It should be noted that during the time of Pele’s disqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele would be the one to control the affairs of the Pele family.↑52Kiope, to scatter, said of a fire, in order to extinguish it.↑53Ku mau-mau wa.The literal meaning is, stand in order, or, as I have put it, stand shoulder to shoulder. It corresponded to and served the purpose of a sailor’s chantey, and was employed in the ancient times to Hawaiian history to give spirit and precision to the work of the men straining at the hauling line of a canoe-log. The koa tree has been felled and rudely fashioned; a strong line is made fast to one end of it, and the men, having ranged themselves along, rope in hand, their chief, sometimes standing on the log itself, gives the signal for them to be ready for a start by uttering the inspiring cry “I ku mau-mau wa!” “I ku mau wa,” answer the men, and with a mighty pull the huge log starts on its way to its ocean-home.↑54Mauli, contracted form ofMauli-ola; the name of akupua, a deity, who had to do with health, after some ideal fashion, a sort of Hygeia; also the name of that kupua’s mystical abode. The name Mauli, or Mauli-ola, was also given, as I learn, to the site of the present Kilauea Volcano House.↑55Hua-wai maka, literally, an unripe water-gourd. In this place it means a small collection of dew or rain-water, a water-hole,a thing much sought after by men, even as the owl—as remarks the poet in the next verse—searches after it. Whether the poet is correct in his assertion about the owl, is more than I can say.↑56Pu oe i kau laau me kou makaainana.Kou makaainana is, undoubtedly, Pele. The reference is to the practice spoken of in note 48.↑57Hahau i ke Akua, offer to the god.↑58Ku’u ia a’e Pele.(In the text theiais shortened toa). The meaning seems to be that Pele is exonerated from blame. That would not, however, alter the facts and render back to Pele the sacredness that belonged to her uncontaminated body.↑59Lapu’u ’na Pele.This seems to have a double meaning, referring at once to the dismissal of hard feelings against Pele and to her rising up from her customary attitude in repose, that with her head crouched forward and her legs drawn up towards the body.↑60Kauwiki, a hill in Hana, Maui, famous in history.↑61Ho’oili, to come together in a bunch, said of fish. This is an unusual use of the word, though an old Hawaiian (J. T. P.) tells me his mother used it in this way. It refers not to the swarming of fish, but their bunching together when driven.↑62Paiea, a species of crab that resembles the a’ama. The background color of the paiea is black; this is strewn with spots and markings of dark red, producing a highly artistic effect. The specimen I examined was found in the Honolulu fish market and came from Kona, Hawaii. In spite of mutilation, it still retained a formidable claw.↑63Maunu paiea.The Hawaiian fisherman often prepared his bait by chewing it fine, after which he blew it into the water to attract the fish. The poet finds a parallel between this action of the fisherman and the discharge of venomous words by an angered person.↑64Nie, an elided form of niele, to question.↑65Ea, the sea-turtle.↑66Honu, the land-turtle.↑67Kukuau, a hairy, spotted crab, said to be poisonous.↑68Hinalea, a name applied to fish of several different species, among which one that is rare is the Hinalea akilolo (Macropharyngodongeoffroy, Quoy and Gaimard). Another less rare, though beautiful, species is the Hinalea i’iwi (Gomphosus tricolor, Quoy and Gaimard).↑69Apuhihi.↑70Hihi-wai, a bivalve shell that is found clinging to rocks or reeds in fresh or brackish water streams. Its dorsum is jetty black, its front white, shading into yellow.↑71Loli-pua,loli-kokoandloli-ka’e, different species of holothuriae, or sea-slugs, some of which are esteemed as food by the Hawaiians. They were, nevertheless, looked upon as kupua.↑72Lelea, a marine creature that is said to be slimy and adheres to the rocks.↑73Kahi-kona, said to be a god of the fishermen.↑74Leo hokiki, an imperfect tone caused by a torn drumhead.↑75Kua a.The penalty of approaching Pele from behind was death: she is said to have had a consuming back.↑76Kai oki’a, an engulfing abyss.↑77Ala muku, the rainbow. (For further comments on these difficult passages, see notes11,12, and13, on page 114.)↑78Ho’o-nou o ka lani.This must be Pele. The word ho-onou is used of a person striving to accomplish some physical task, as of a woman straining in labor.↑79Ku-walu, literally, eighth in order of succession.↑80Ulu-po, said to be the name of a heiau at Kailua, Oahu.↑81Iku-wa, the name of a month in the Hawaiian year, corresponding, according to one account, pretty closely to October; according to another nomenclature it corresponds pretty nearly to our April. The name etymologically connoted thunder and reverberations.↑82Eka mua, literally, the first blast of a storm; here used figuratively to mean the first sexual ecstacy.↑83Hoaka, a setting forth in figures. (Hoakaka).↑84Ana-ku, the name of a cave situated somewhere in the caldera of Kilauea, a place of assembly for the gods. Its use here is evidently for a highly figurative purpose, and has, of course, to do with Pele and her affair with Kama-pua’a.↑85Ha-amo, the name of the road to Ana-ku. (Peleioholani).↑86Pahu.It is doubtful whether this means a drum or a post. In either case, in the smash-up of the one or the overthrow of the other, the figure evidently is designed to set forth the confusion caused by the catastrophe—Pele’s debauchment. The other figures that follow have the same purpose.↑87Halau ololo, literally, a long shed or canoe-house, meaning a place of common assembly for people. The figure is applied to Pele and is intended to declare that, through her affair with Kama-pua’a she had degraded herself and robbed her body of its tabu, its sanctity.↑88Kiko, a mark to indicate a tabu. Twotileaves placed crosswise, and held in place by a pebble, would constitute a kiko.↑89Mo’a, literally, cooked; meaning that the tabu has expired, been abrogated.↑90Pu’e-pu’e, the hills of taro.Kaelemeans the division or apportioning of them.↑91Ne’ine’i, the more scattered, smaller, hills of taro, those that are nearer the bank.↑92Pakikokiko, the scattered taro plants that grow in the water-course.↑
1Ulu o Wahine-Kapu.Wahine-kapu was the name given to the plateau over which Kaneohoalii presided, a very tabu place. As to the bread-fruit treeUlu, I have been able to learn nothing; this is the first mention of it I have met with.↑
2Na-maka-o-ka-ha’i, an elder sister of Pele, with whom she had trouble over the question of tabus, rights and privileges, involving the right to dominion over the volcanic fires. Pele was not only a stickler for her own rights and privileges but ambitious for their extension. The result was she had to flee for her life. (For the story of this trouble see p.Vof the introduction.)↑
3Elieli, kau mai!A solemn expression often found at the end of a prayer. Hawaiians are unable to give an exact account of its meaning. The phrasekau maiby itself means overshadow me, sit upon me, possess me.↑
4Hana-kahi, an appelation applied to Hilo derived from the name of an ancient king.↑
5Wai-o-lama, the name applied to the eastern section of Hilo town, including the sand-beach and the river there located.↑
6Ako ia ka hale.The hands elevated and the fingers brought together in the form of an inverted V were, I am informed, an accepted symbol that might be used in place of a heiau at a time when distress or emergency made impossible the erection of such a structure. David Malo narrates a similar incident as occurring in the mythical story of Wakea at a time when he was in peril and beset by his enemies.↑
7Ko’i ke Akua.There is a division of opinion as to the meaning of this passage. Some, including J. W. P., think it may be the shortened, poetical form of ko’iko’i, heavy, referring to the timber used in building a temple for the deity. Others take the view that the wordko’ishould be given its face-value. I see in it a possible reference to pahoehoe, the plates of which, in their hot and nascent state, are capable of felling a forest as effectively as ako’i. One expounder (Pelei-oho-lani) finds in this wordko’ia reference to a symbolical lifting of the thumb of the left hand as a sign of prayer. The arguments on the one side and on the other are not quite convincing.↑
8Kou pua’a kanu.Pua’a-kanu is the name of a place in Puna, said to be the spot where Pele had her sexual encounter with Kama-pua’a, the swine-god. I look upon it as meaning the encounter itself.↑
9Kukuena wahine, an elder sister of Pele. (Some one says the first born of the Pele family. This assertion is not verified by other authorities.)She had charge of the making and distribution of the leis and of the ceremonies connected with formal awa-drinking. She was, in short, a sort of lady of the bedchamber to Pele.↑
10Lauwili, literally, an entanglement. It refers to the lustful attack made by Kama-pua’a on Pele, an attack to which she gave seeming acquiescence.↑
11Apa’apa’a, the name of a violent wind, here used adjectively.↑
12Luahine moe nana, Pele, who is depicted as an old woman huddled up on a lava plate. The snoring must refer to the sounds made by the lava while in action.↑
13Wa’a kauhi, an unrigged canoe, withoutiakoorama.↑
14Pepe mua, Pepe waena. This a detail in the development of the figure in which flowing lava is compared to a canoe. Thepepeis a chock such as is put under the canoe when it is at rest on land.Mua,waenaandmuimuimean respectively at the bow, amidships and astern.↑
15Muimui, an elided form of mulimuli, the hindmost.↑
16Kihele ia ulu.Kihele, tobailout; ulu—the belly of thecanoe, its swell amidships, the place where the bilge would settle. The implication is that, if the water is not bailed out, the incrusted salt will form a spot like the staring eye of Niheu.↑
17Niheu, a mythological hero who is always spoken of as kalohe, mischievous, because of his restlessness and stirring energy. His mother, Hina, had been abducted by a pirate chief who lived on the high bluff of Haupu, on Moloka’i. Niheu and his brother Kana, whose body was a rope of immense length, went to their mother’s rescue, in which they succeeded, after many adventures. The eyes of Niheu were a marked feature in his appearance, being described as large and searching.↑
18Hina, the goddess with whom Wakea consorted after he had divorced his wife Papa by spitting in her face. Hina became the mother of the island of Moloka’i. From such a distinguished parentage arose the proverbial saying “Moloka’i nui a Hina.”↑
19Kaunu-ohua, a hill on Moloka’i between Halawa valley and Puko’o, where is said to repose the body of Pele.↑
20Haupu, a hill on Moloka’i.↑
21Okaoka, said to be the flame-body of Pele, or the small stones,iliili, that entered into the composition of her body.↑
22Nana’i, an archaic form of Lana’i.↑
23Ka-ula-hea, a goddess with whom Wakea consorted after his divorce of Papa. The name also of a historic king of Lana’i, as well as of a kaula—prophet—attached to the disreputable set of gods that infested Lana’i at one time.↑
24Poli-hua, a sandy cape on Lana’i famous for its sea-turtles.↑
25Wai-li’u, full form,wai-li’u-la, mirage.↑
26Hoopa’apa’a Pele ilaila.Pele had planted a spring at this place, near Wai-lua, Kaua’i. Kama-pua’a, in company with two dragon-goddesses, Ka-la-mai-nu’u and Kilioe, who will find mention later in the story, took possession and moved the spring to another spot. When Pele came that way again, after a wordy contention with the two dragons, she slew them.↑
27Ulu, to guard, to farm, to protect. The kahu was the one who offered the sacrifices and prayers that were necessary to the maintenance of power and life in an artificial divinity, such as many of the Hawaiian deities were.↑
28Mo’o-kini, literally, the multitude (40,000) of dragons; the name of a heiau in Puna. There is also a heiau in Kohala called by the same name.↑
29Ko’i, said to be a kupua who had to do with carving and finishing the canoe. Pua seems to be epithet applied to the group of workmen who assisted him.↑
30Lele-iwi, a cape on the Puna side of Hilo bay.↑
31Mokau-lele, the name of a little land in Hilo situated near the point where the eruption of 1881–1882 came to a stand-still.↑
32Lili.This word, accented on the final syllable, means to rush, to move with one fixed purpose in view. It is to be distinguished fromlili, having the accent on the penult, and meaning to be angry, jealous, alienated. (My authority is J. M. Poepoe). The word is not given by Andrews in his Dictionary.↑
33Haili-opua, the name of a deity. It means the piling-up of cloud-portents.↑
34Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt, much larger and of more importance in ancient times than it is now.↑
35Wa’a, the name of akaula, soothsayer, who observed the omens in the heavens and instructed the fishermen. He had his station on or near the hill Maka-noni, in Puna.↑
36In one text this isPu-ala’a, said to be a place in Puna. I have amended it to make better sense.↑
37Ko’e-ula, a family ofKupua, superhuman creatures, who had power over men’s lives. They were, in truth, some kind of mud-worms, or glow-worms. They came out from their subterranean retreats to see Pele.↑
38A’ama, an edible black crab whose shell has a highly decorative pattern. It is said to have been used as a special, or sacred food by certain priests.↑
39Pe’ai, a contracted form frompe’e, to hide. In this case, the meaning seems to be to hang low in the heavens.↑
40Ihi, another form foruhi, to cover, or covered. Theahea, oraheaheais a common plant that was cooked and eaten like luau. It was also used as a poultice, after heating.↑
41Ka-ula-hea.See note22.↑
42Ka-o-mea-lani, a god of rain. He indicated his presence by piling up volumes of white clouds.↑
43Hokahoka, disappointed, fooled, deceived; said of Pele in view of her painful experience with Kama-pua’a.↑
44Ne’ene’e, to shift about, as Pele had to do because her back was pierced to the bone by the sharp points of a-a on which she lay during her affair with Kama-pua’a. The point of the irony is to be found in the fact that she was as a rule indifferent to the roughness of the bed on which she lay. Yet she was accustomed—so the story goes—to choose pahoehoe as a bed.↑
45Ai pau, literally, to eat the whole; and for the first time.↑
46Pahoehoe.The mention of pahoehoe in this and in the following line has reference to a saying, or belief, which asserted that Pele was covered with an armor of pahoehoe. It is as if the poet sought to banter her on this popular notion.↑
47Pau hale, literally, the destruction of the house, meaning, of course, the deflowering of Pele.↑
48Kane-ula-a-Pele, literally, the red man of Pele, meaning Ka-moho-alii, a brother of Pele. He is described as having a ruddy complexion and reddish hair. He presided over the council of the Pele gods.↑
49Ku-ihi-malanai-akea, one of the forms or attributes of god Ku, the Trade-wind. The word Malanai by itself is often used in modern Hawaiian poetry to signify the same thing.
N.B.—The occurrence of the prepositionein verse 147 illustrates the somewhat vague and, at times illogical, use of prepositions in Hawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele and Ku-ihi-malanai-akea are in apposition withhoalii, the subject of the verbnoho; and, that being the case, instead of the prepositionewe should have the particleostanding before Kane-… as we find it before Ku-.… The explanation of this anomaly, it seems to me, is to be found in the demand of the Hawaiian ear for tone-color, at any cost, even at the expense of grammar.↑
50He noho ana ai laau, a session of the gods in which they partook in common of somelaau, medicine, or spiritual corrective, as a sign of mutual amity, even as the North American Indians smoked the peace-pipe in token of friendly relation between the participants. Thislaauis said to have been none other than the tender buds of thea’ali’i, which was chewed by the members of the assembly and was deemed to be not merely a symbol but an active agent in the production of amity and a good understanding.↑
51Papa-walu, literally, eightfold. Thewahineare the Hiiaka sisters, seven in number. The inclusion of Kukuena fills the number to eight.
N.B.—It should be noted that during the time of Pele’s disqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele would be the one to control the affairs of the Pele family.↑
52Kiope, to scatter, said of a fire, in order to extinguish it.↑
53Ku mau-mau wa.The literal meaning is, stand in order, or, as I have put it, stand shoulder to shoulder. It corresponded to and served the purpose of a sailor’s chantey, and was employed in the ancient times to Hawaiian history to give spirit and precision to the work of the men straining at the hauling line of a canoe-log. The koa tree has been felled and rudely fashioned; a strong line is made fast to one end of it, and the men, having ranged themselves along, rope in hand, their chief, sometimes standing on the log itself, gives the signal for them to be ready for a start by uttering the inspiring cry “I ku mau-mau wa!” “I ku mau wa,” answer the men, and with a mighty pull the huge log starts on its way to its ocean-home.↑
54Mauli, contracted form ofMauli-ola; the name of akupua, a deity, who had to do with health, after some ideal fashion, a sort of Hygeia; also the name of that kupua’s mystical abode. The name Mauli, or Mauli-ola, was also given, as I learn, to the site of the present Kilauea Volcano House.↑
55Hua-wai maka, literally, an unripe water-gourd. In this place it means a small collection of dew or rain-water, a water-hole,a thing much sought after by men, even as the owl—as remarks the poet in the next verse—searches after it. Whether the poet is correct in his assertion about the owl, is more than I can say.↑
56Pu oe i kau laau me kou makaainana.Kou makaainana is, undoubtedly, Pele. The reference is to the practice spoken of in note 48.↑
57Hahau i ke Akua, offer to the god.↑
58Ku’u ia a’e Pele.(In the text theiais shortened toa). The meaning seems to be that Pele is exonerated from blame. That would not, however, alter the facts and render back to Pele the sacredness that belonged to her uncontaminated body.↑
59Lapu’u ’na Pele.This seems to have a double meaning, referring at once to the dismissal of hard feelings against Pele and to her rising up from her customary attitude in repose, that with her head crouched forward and her legs drawn up towards the body.↑
60Kauwiki, a hill in Hana, Maui, famous in history.↑
61Ho’oili, to come together in a bunch, said of fish. This is an unusual use of the word, though an old Hawaiian (J. T. P.) tells me his mother used it in this way. It refers not to the swarming of fish, but their bunching together when driven.↑
62Paiea, a species of crab that resembles the a’ama. The background color of the paiea is black; this is strewn with spots and markings of dark red, producing a highly artistic effect. The specimen I examined was found in the Honolulu fish market and came from Kona, Hawaii. In spite of mutilation, it still retained a formidable claw.↑
63Maunu paiea.The Hawaiian fisherman often prepared his bait by chewing it fine, after which he blew it into the water to attract the fish. The poet finds a parallel between this action of the fisherman and the discharge of venomous words by an angered person.↑
64Nie, an elided form of niele, to question.↑
65Ea, the sea-turtle.↑
66Honu, the land-turtle.↑
67Kukuau, a hairy, spotted crab, said to be poisonous.↑
68Hinalea, a name applied to fish of several different species, among which one that is rare is the Hinalea akilolo (Macropharyngodongeoffroy, Quoy and Gaimard). Another less rare, though beautiful, species is the Hinalea i’iwi (Gomphosus tricolor, Quoy and Gaimard).↑
69Apuhihi.↑
70Hihi-wai, a bivalve shell that is found clinging to rocks or reeds in fresh or brackish water streams. Its dorsum is jetty black, its front white, shading into yellow.↑
71Loli-pua,loli-kokoandloli-ka’e, different species of holothuriae, or sea-slugs, some of which are esteemed as food by the Hawaiians. They were, nevertheless, looked upon as kupua.↑
72Lelea, a marine creature that is said to be slimy and adheres to the rocks.↑
73Kahi-kona, said to be a god of the fishermen.↑
74Leo hokiki, an imperfect tone caused by a torn drumhead.↑
75Kua a.The penalty of approaching Pele from behind was death: she is said to have had a consuming back.↑
76Kai oki’a, an engulfing abyss.↑
77Ala muku, the rainbow. (For further comments on these difficult passages, see notes11,12, and13, on page 114.)↑
78Ho’o-nou o ka lani.This must be Pele. The word ho-onou is used of a person striving to accomplish some physical task, as of a woman straining in labor.↑
79Ku-walu, literally, eighth in order of succession.↑
80Ulu-po, said to be the name of a heiau at Kailua, Oahu.↑
81Iku-wa, the name of a month in the Hawaiian year, corresponding, according to one account, pretty closely to October; according to another nomenclature it corresponds pretty nearly to our April. The name etymologically connoted thunder and reverberations.↑
82Eka mua, literally, the first blast of a storm; here used figuratively to mean the first sexual ecstacy.↑
83Hoaka, a setting forth in figures. (Hoakaka).↑
84Ana-ku, the name of a cave situated somewhere in the caldera of Kilauea, a place of assembly for the gods. Its use here is evidently for a highly figurative purpose, and has, of course, to do with Pele and her affair with Kama-pua’a.↑
85Ha-amo, the name of the road to Ana-ku. (Peleioholani).↑
86Pahu.It is doubtful whether this means a drum or a post. In either case, in the smash-up of the one or the overthrow of the other, the figure evidently is designed to set forth the confusion caused by the catastrophe—Pele’s debauchment. The other figures that follow have the same purpose.↑
87Halau ololo, literally, a long shed or canoe-house, meaning a place of common assembly for people. The figure is applied to Pele and is intended to declare that, through her affair with Kama-pua’a she had degraded herself and robbed her body of its tabu, its sanctity.↑
88Kiko, a mark to indicate a tabu. Twotileaves placed crosswise, and held in place by a pebble, would constitute a kiko.↑
89Mo’a, literally, cooked; meaning that the tabu has expired, been abrogated.↑
90Pu’e-pu’e, the hills of taro.Kaelemeans the division or apportioning of them.↑
91Ne’ine’i, the more scattered, smaller, hills of taro, those that are nearer the bank.↑
92Pakikokiko, the scattered taro plants that grow in the water-course.↑