BATTLES OF KUALII WITH THE EWA CHEIFS, KUALII FROM SACRED PIO BLUEBLOOD LINES OF KAUAI WHO RULED OAHU AS WELL

No. III.

DISCOVEKY OF THE HAWAIIAN ISLANDS
(page 158).

1. From the "North Pacific Pilot." By W. E. Rosser. London, 1870.

Discovert Op The Islands, And Progress Op The People.— In the old Spanish charts taken hy Anson from the Manilla galleon there is a group of islands called Los Majos, the different members of which are termed La Mesa, La Desgraciado, Los Monjes, Rocca Partida, La Nublada, &c; and they are placed between lat. 18° and 22° N., and between long. 135° and 1390 'W. ; but their existence in that position—at least as regards longitude—was disproved by the subsequent voyages to the Pacific of La Perouse in 1786, of Portlock and Dixon in 1786, and of Vancouver in 1793. The Spanish word Mesa, however, signifies table, and is sufficiently indicative of the island of Hawaii, the mountains of which do not, like most volcanoes, rise into peaks, but are " flat at the top, making what is called by mariners tableland;" while other points of coincidence— such as an island-group extending through four degrees of latitude and longitude, the position as regards latitude nearly correct, &c—would seem to refer to what is now called the Hawaiian Archipelago. The discrepancy as regards longitude (nearly twenty degrees) counts for little where dead-reckoning was the means employed to determine that element; as great an error was made by the Hon. East Indian Co.'s ship "Derby" in 1719, proceeding from the Cape of Good Hope to India, when the islands off the west coast of Sumatra were thought to be the Maldives.

The positions given above are, according to various authorities, those in which the Spaniards placed the islands of Los Majos; but from a note, p. 116, in the second volume of "Voyage de La Perouse autour du Monde, redige1 par M. L A Milet Mureau," published in Paris in 1797, it appears that Gaetano, in 1542, sailed from Navidad on the west coast of Mexico (lat. 20° N.); he steered a due-west course for 900 leagues, when he discovered a group of islands inhabited by savages nearly naked; the islands were fringed with coral, and grew cocoanuts and other fruit; there was neither gold nor silver; he named them Isles del Rey; the island twenty leagues more to the west he called Isle de las Huertas. It is also stated that the Spanish editor of Gaetano's account placed the islands between 9° and ii° N., a clerical error for 190 and 21°. Now Navidad is in lat. 190 10' N., long. 1040 40' W.; 900 leagues in lat. 19J0 in 28° 64' diff. long, (or 470 44'), which added to the long, of Navidad gives 152° 24', or 2J0 short of the long, of the nearest point of Hawaii, but 5^° short of the long, of Oahu; and the next island, Kauai, is sixty miles, or twenty leagues, distant. Thus, if the information conveyed in the note to La Perouse's "Voyage" is correct, it is more than probable that Gaetano did visit the Sandwich Islands; but it is extraordinary, as Cook observes, that, considering their favourable position, the Spanish galleons did not visit them.'

2. Copy of the Official Communication from the Government of tlie Marianas Islands, and from the Colonial Office, Spain.

[Translated from the Spanish.]

Government Of The Marianas Islands,
Ayana, January 2Jth, 1866.

Sir,—I have the honour to acknowledge the receipt of your Excellency's esteemed communication of the 24th of April, ult., informing me that you had not yet received the notifications referring to the discovery of the Hawaiian Islands by Spanish navigators. It gives me great pleasure to transmit to you, herein enclosed, said notifications translated into the English and French languages, obtained from the archives of Spain, by order of Her Catholic Majesty. These documents will satisfy you that this long-contested discovery took place in the year 1555. These notifications reached me at the same time as your letter.

I am much gratified to comply with your desire on this subject, and I should be happy to have some other occasions to be agreeable to His Hawaiian Majesty, and to strengthen the ties of our good relations.

May God keep you in His guard.

(Signed) Felipe De La Corte.

To His Excellency the Minister of Foreign
Affairs of His Hawaiian Majesty.

Colonial Office, No. 64.

Sir,—The Marine Department communicated to this office on the 28th January, instant, that which follows. As there do not exist in the archives of this office any records whatever bearing dates previous to the year 1784, when all those of dates anterior to it were transmitted to the Archives Simancas, the Royal order of the 4th instant, communicated by your Excellency to this office, was referred to the Hydrographical Department, for obtaining particulars respecting the discovery of the Hawaiianas or Sandwich Islands, in order to ascertain whether there were to be found records that could elucidate in any way the date of that discovery, and the name of the discoverer. On the 25 th instant the Chief of that Department replied as follows:

"Sir,—In fulfilment of the Royal order dated the 7th instant, for the purpose of ascertaining the historical information extant in this office regarding the discovery of the Hawaiianas or Sandwich Islands, I have the honour to send your Excellency the result of the investigations made with the diligence recommended to me in that Royal order. By all the documents that have been examined, it is demonstrated that that discovery dates from the year 1555, or 223 years before Captain Cook surveyed those islands; and that the discoverer was Juan Gaetano or Gaytan, who gave names to the principal islands of that archipelago. It is true that no document has been found in which Gaytan himself certifies to this fact, but there exist data which collectively form a series of proofs sufficient for believing it to be so. The principal one is an old manuscript chart, registered in these archives as anonymous, and in which the Sandwich Islands are laid down under that name, but which also contains a note declaring the name of the discoverer and date of the discovery, and that he called them ' Islas de Mesa' (Table Islands). There are, besides, other islands, situated in the same latitude, but 10° farther east, and respectively named 'La Mesa' (the Table); 'La Desgraciado' (the Unfortunate); 'Olloa,' or 'Los Monges' (the Monks). The chart appears to be a copy of that called the chart of the Spanish galieon, existing long before the time of Cook, and which is referred to by all the national and foreign authors that have been consulted, such as the following :—' Batavian geography, 2d voL of the geographical atlas of 'William Blaen, Amsterdam, 1663.' In the first map, entitled 'America Nova Fabula,' the neighbouring island, 'La Desgraciado,' and those of 'Los Monges,' are placed towards the 21st degree of north latitude, and 1200 west of the meridian passing through the island of Teneriffe. 'Geographical Atlas of D'Auville, published in 1761, and revised and improved in 1786 by Barbie du Bocage.' In the second map, and in the hemisphere of the Mappa Mundi, the islands 'Desgraciado,' 'Mesa,'' Olloa,' and ' Los Monges,' are found in the 20th degree of north latitude, and about 17° farther east than the Sandwich group, augmented by Barbie in this chart. James Burney, in the chronological history of the discoveries in the South Sea or Pacific Ocean, cites the atlas of Artelius, entitled 'Theatrum Orbis,' in which the same islands are found, and placed in nearly the same position. 'Alexander Findley's Directory for the Navigation of the Pacific Ocean, edition of 1857.' In the second part of this work, page 1120, the author expresses and recapitulates the ideas already brought forward respecting this matter by Mr. Flurien in his description of Marchand's voyage, and by Mr. Ellis in his voyage around Hawaii; and conceives strong suspicions that the true discoverer must have been one of the Spanish navigators of the sixteenth century, because of the iron articles found by Cook in those islands, one of them being a fragment of a wide sword, whose existence there he could not satisfactorily account for. The author most explicit in regard to these surmises is the said Fleurien, who, on the 42 2d page of the first volume, says, 'By taking from Captain Cook the barren honour of the first discovery of the Sandwich Islands, I do not endeavour to diminish the glory he so justly merited;' and he continues, on page 423, * Lieutenant Roberts, who constructed the chart of the third voyage of the English navigator, in which are traced his three voyages round the world and towards both poles, has preserved the Mesa group of the chart of the Spanish galleon, and has placed it with its centre 19° east of Owhyhee, and in the parallel of the latter island. He doubtless thought that by preserving the group found by the Spaniards, none would dare dispute with the English the first discovery of the Sandwich Islands. But Arrowsmith, in his general chart of 1790, and in his planisphere of 1794, sacrificing his amour propre to the evidence, only lays down one of the two groups. Since 1786, La Perouse, desirous of ascertaining if such islands really existed to the eastward of Sandwich, passed over in the same parallel, 300 leagues from east to west, and in the whole of this expanse he found neither group, island, nor any sign of land; and did not doubt that the island, of Owhyhee, with its arid mountain in the form of a table, was "La Mesa" of the Spaniards;' and he adds, at page 125, 'In the charts, at the foot of this archipelago, might be written: "Sandwich Islands, surveyed in 1778 by Captain Cook, who named them, anciently discovered by the Spanish navigators."' Perfectly in accord with this opinion, and strengthening it by an evident proof, is the log of the corvettes 'Descubierta' and 'Atrevida,' on their voyage from Acapulco

to Manilla, which manuscript is preserved in this office, and apropos to this case, states, at folio 25, 'With a sea so heavy from N.W. and 3ST., that while the rolling of the ship increased, and with it the irksome interruption of our internal duties, the speed decreased, with considerable delay to our voyage; scarcely by noon of the 20th could we consider ourselves to be at 72°, in the meridian of Owhyhee, about 55° longitude and 130 latitude; nevertheless we had not, according to our calculation, an error of less than 7° to the eastward, which, considering the long logline we made use of, and that that error ought not necessarily to be the maximum to which it should be circumscribed on the voyage, strongly supported the suspicion that the Sandwich Islands of Captain Cook were Los Monges and Olloa of the Spanish charts, discovered by Juan de Gaytan in 1555, and situated about io° to the eastward of the new position fixed upon by the English.' We thus see that the presumptive or circumstantial evidence as to the true discoverer of the Sandwich Islands is indubitable; having on its side the opinions of distinguished men, among whom figure countrymen of Cook himself, men who prefer justice and reason to a vain national pride. The last observation to be considered is the difference in the dates given to the first discovery. Foreign authors say that it took place in 1542, in the expedition commanded by General Rui Lopez de Villalobo; while the Spanish chronicles denote 1555. The latter date should be the more correct one, for Juan Gaytan wrote the narrative of the voyage of 1542, and mentions nothing respecting those islands, while he gives an account of Rocca Partida (Split Rock), and Amblada (Cloudy Island), and of all those he discovered on that expedition. To complete and terminate, therefore, these investigations, there is only wanting the narrative of Gaytan corresponding to the voyage in which he made that discovery; though in my opinion it is not required to make clear the truth of this fact. I have the honour to transmit this to your Excellency by Royal order, so that you may communicate the preceding information to the Government of the Sandwich Islands, and as being consequent to your Excellency's letter, No. 864, dated the 18th July ultimo. God guard your Excellency many years. Setas. "madrid, zut February 1865.

*' To His Excellency the Superior Civil Governor of the Philippines.

"It is a true copy. Jose Felipe Del Pan,

"Acting Colonial Secretary.

"Es traduccion Inglesa

"Florencio Laen De Yizmano."

The remarks of La Perouse upon the effect of the westerly currents in the North Pacific, as regards the longitude of places discovered by the earlier Spanish navigators, are well worthy of attention by those who deny the discovery and identification of the "Los Majos" with the Hawaiian group. His remarks may be found in "Voyage de la Perouse autour du Monde," Paris, r797, pp. 105-17. In coming up from the southward he found the current between the latitudes of 70 and 19° N., setting west at the rate of three leagues in twenty-four hours, so that when he arrived off the island of Hawaii, he found the difference between his observations and his dead-reckoning amounting to five degrees. Thus, by the latter alone the longitude of Hawaii would have been five degrees to the eastward of its proper place. Bearing this in mind, one has no right to be astonished that the early Spanish navigators, who calculated their longitude by dead-reckoning alone, should after crossing the Pacific from Mexico westward, have placed the island they discovered and named "Los Majos" some ten degrees too far to the eastward . And speaking of those very islands, La Perouse says, p. 106, "Mes differences journalieres en longitude me firent croire que ces lies" (the Hawaiian group), "etaient absolument les memes" (as the Los Majos).

Vancouver, "Voyage," vol. hi. p. 3, remarks "that his deadreckoning, on making the islands, coming from the American coast, was 3° 40' to the east of the actual position of Hawaii."

No. IV.

Page 179, Note 1.

I Have been led to offer a few remarks upon the etymology of the Polynesian word Akua, Atua, Etua, Otua—dialutial variations of the same word—from noticing what so eminent a philologist as Professor Max Müller says on the subject in the November number, 1878, of "Nord und Lüd," a German periodical, published in Berlin, in an article headed "lieber Fetischismus," p. 160. Professor Müller says :—

"Nichts ist schwieriger als der Versuchung zu widerstehen, eine unerwartete Bestätigung unserer Theorien, die wir in den Berichten von Missionaren und Keisenden finden, für einen Beweis zu halten. So ist das Wort für Gott im östlichen Polynesien Atua oder Akua. Da nun Ata in der Sprache der Polynesien Schatten bedeutet, was könnte natürlicher erscheinen, als in diesem Namen für Gott, der ursprünglich Schatten bedeutet, einen Beweis zu finden, dass die Vorstellung von Gott überall aus der Vorstellung von Geist entsprang, und die Vorstellung von Geist aus der Vorstellung von Schatten 1 Es könnte wie blosse Streitsucht aussehen, wollte man Einwendungen dagegen erheben oder zur Vorsicht rathen, wo Alles so klar scheint. Glücklicherweise hat aber das Studium der Polynesischen Sprachen in der letzten Zeit schon einen mehr wissenschaftlichen und kritischen Charakter angenommen, so dass blosse Theorien die Probe der Thatsachen bestehen müssen. So zeigt denn Mr. Gill ('Myths and Songs from the South Pacific,' p. 33) der zwanzig Jahre in Mangaia gelebt hat, dass Atua nicht von Ata abgeleitet werden kann, sondern dass es mit fatu im Tahitischen und Samoanischen zusammenhängt, und mit Aitu, und dass es ursprünglich das Mark eines Baumes bedeutete. Nachdem es nun zuerst Mark bedeutete, wurde 6s später, etwa wie Sanskrit, sdra zur Bezeichnung von Allem, was das Beste ist, bezeichnete die Stärke eines Dinges, und schliesslich den Starken, den Herrn. Das aublautende a in Atua ist intensiv, so das also Atua für einen Polynesier die Bedeutung von dem innersten Mark und Lcbenssaft eines Dinges hat, und hieraus entwickelte sich bei ihnen einer der vielen Namen fur Gott.

"Wenn wir mit einem Mamie von wirklichem 'Wissen zu thun haben, wie Mr. Gill ist, der fast sein ganzes Leben unter einem Stamme der Polynesier verlebt hat, so konnen wir uns wohl auf seine Darstellung verlassen."

The Eev. Mr. Gill, in the work above cited, says:— "The great word for God through Eastern Polynesia is 'Atua' (Akua). Archdeacon Maunsell derives this from 'Ata' = shadow, which agrees with the idea of spirits being shadows, but, I apprehend, is absolutely unsupported by the analogy of dialects.

"Mr. Ellis (Polynesian Eesearches, vol. ii. p. 201) regards the first a as euphonic, considering 'tua' =' back,' as the essential part of the word, misled by a desire to assimilate it with the 'tev' of the Aztec and the 'deva' of the Sanskrit Occasionally, when expressing their belief that the divinity is 'the essential support,' they express it by the word 'wi-mokotua' = the back-bone, or vertebral column; never by the mere 'tua' = back.

"That the a is an essential part of the word is indicated by the closely-allied expressions 'atu' ('fatu' in Tahitian and Samoan) and 'aitu;' in the latter the a is lengthened into ai.

"A key to the true sense of 'atua' exists in its constant equivalent 'io,' which (as already stated) means the 'core' or 'pith' of a tree. v

"Analogically, God is the pith, core, or life of man.

"Again, 'atu' stands for 'lord, master,' but strictly and primardy means 'core' or 'kernel.' The core of a boil and the kernel of a fruit are both called the 'atu'—i.e., the hard and essential part (the larger kernels are called 'katu'). As applied to a 'master' or 'lord,' the term suggests that his favour and protection are essential to the life and prosperity of the serf. By an obvious analogy, the welfare of mankind is derived from the divine 'Atu' or 'Lord,' who is the core and kernel of humanity. In the nearly-related word Atua = God, the final a is passive in form but intensive in signification, as if to indicate that He is 'the Very core or life of man.'"

I am ready to accord all credit and praise to Mr. Gill's exceedingly valuable contribution to a better knowledge of Polynesian archaeology, through its "Myths and Songs; " and I regret very much that I did not become acquainted with his work before the first volume of my own was sent to the press; but, in his analysis and explanation of the word Atua, I believe that his religious feelings have biased his judgment, and led him to a conclusion "absolutely unsupported by the analogy of dialects" and the hard matter of facts.

I entirely concur with Mr. Gill that the word Atua is neither referable to the Polynesian Ata, shadow; nor to the Tev or Deva, the Aztec and Sanskrit for God. But when he asserts that "the a is an essential part of the word, from the analogy of 'Atu' and 'Aitu,'" I would call his attention to the following considerations, which, I think, will be fully borne out by "the analogy of dialects," which Mr. Gill invokes in defence of his analysis.

Mr. Gill is aware that in the Hervey group (Earotonga, Mangaia, &c.) the letters H. F. S. are not sounded; in fact, in that respect the Herveyans are the Cockneys of the Pacific. Now the Mangaia Atu occurs with the same or similar meaning in, I believe, all the other Polynesian dialects. Haw. Haku, "a hard lump of anything, a bunch in the flesh, ball of the eye;" with po intensive, po-haku, "a stone." Sam. Fatu, "seed, the heart of a thing, stone." Niua, Fakaafo, Fatu, "a stone." Tahit. Fatu, "gristly part of oysters, core of an abscess." Marquesan, Fatu, "breast of a woman," also " stone." N. ZeaL Whatu, "a nail," "Ko-whatu, "a stone," also Fatu and Patu-patu. Figi, Vatu, "stone, rock;" Vatu-ni-taba, "shoulder-blade;" Vatu-ni-balawa, a whale's tooth put in the hands of a dead person. Tonga, Fatu, "the stomach." While in the Sam. Tong. FatvAitili, Marqu. Fatutii, N. ZeaL Watitiri, Tah. Pa-tiri means thunder, probably thunderbolt or meteoric stone. Now in all these dialects the Mangaian Atu commences with a consonant, F, H, V, Wh, or P, which are more or less interchangeable, thus showing that the word originally was Fatu, Haku, Whatu, &c, and that the omission of the consonant H in the Hervey dialect is as much a later corruption of the original word, as the omission of the L or R in the Marquesan dialect is a later corruption of the original forms of the words containing them. If we now go to the Polynesian congeners in the Indian Archipelago, we find that the Sunda has Batu, "stone;" Amboyna (Liang), Hatu-aka, "belly;" Burn. (Wayapo), Ulun-fatu, "head," all showing that even there the word commences with a consonant similar to that of the Polynesian dialects.

Now if we look at the Polynesian word Atua, Etua, Otua, the first current in Samo. Tah., Karot., Haw., Marqu., the second in Mangaia, the last in Tonga, there is no trace or indication that it ever commenced with either of the consonants that form the initial letter of the word Fatu, &c There is no such word as Fatua, Fetua, Fotua. And as Atua is not a modern word, to be derived from the Hervey Islands' dialect, which is an historically late compound of the Samoan and Tahitian dialects, I see no possible ground for deriving the universal Polynesian Atua from the exceptional Mangarian Atu.

Neither do I see any good reasons for holding that Aitu is a lengthened form of Atu, or, as Mr. Gill says, that " a is lengthened into ai." I question whether Mr. Gill can produce another word from the whole Polynesian language where the a has been lengthened into ai It is true that in the Samoan and Tahitian, and in some from those derived dialects, Aitu means "spirit, god, supernatural being;" but in Hawaiian, where Aiku does not occur in that sense, we have Iku, one of the oldest royal appellatives of the highest tabu chiefs, thus showing what was its primary and simplest form before the euphonic a was added to it. In the Paumotu or Taumotu group this word with the meaning of " spirit" occurs in the form of Maitu, composed of the augmentative or intensive prefix Ma and Itu.

I do not deny, and think it very probable that both forms of the word, Aiku and Itu, were current at the same time in the Polynesian dialects; and as there is no instance in the language, so far as I know, of the diphthong ai being shortened to i, I am forced to conclude that the initial a in Aitu is merely euphonic, a euphonism of too frequent occurrence in all the dialects, and which at this time should be too well known to mislead a comparative philologist. To what root and to what language the original form of Itu should be referred, and what may have been its primary sense, are questions for abler philologists than myself to settle; and. also whether the Hawaiian sense of "royalty and highest tabu " was anterior or posterior to the South Pacific sense of "spirit, god," or whether both were the outgrowths, in different directions, of an older, once common, then underlying, and now obsolete idea. On page 41 of the first volume of this work I have ventured to suggest a solution, and until a better is found I shall adhere to it

In regard to Atua, as it cannot, as above 'shown, be referred to Fatu, Haku, &c, which undoubtedly are the original forms of the Mangarian Atu, I am inclined to hold with Rev. Mr. Ellis that the initial a in Atua is also euphonic. It is probable that the simple form Tua originally served to express a family relation. In the Indian Archipelago we still find it lingering in certain places. In the Sula Islands and in parts of Borneo Tua means " lord, master, husband." In Malay, Tuan or Tuhan means "god," and Orang-tuan a "grandfather." In the Fiji group, where so much of the archaic sense and forms of Polynesian speech still survives, Tua and Tuka means "grandfather]

very old, immortal;" Tua-na, "elder brother or sister." In the Samoan Tua'a, in the N. ZeaL Tuakana, Tahit. Tuaana, Hawaiian Kai-kuaana, we have a "brother's elder brother," or a "sister's elder sister." In the Sam. and Tonga Tua-fafine, Tahit. Tua-hine, we have a word expressive of a brother's sister.

From this showing it is fair to infer that the word Tua was originally used to express a sense of age, strength, and superiority between the members of a family; and as men's thoughts travelled further beyond the narrow home circle, it came to express the ideas of "lord," "master," and "god." As the initial a in A4ua, or its equivalents, is common to the entire Polynesian family, it must have been adopted as a distinguishing sign of the supernatural, incomprehensible Tua from the ordinary family Tua, at a time when the Polynesians yet were a comparatively united and compact people, long before their exodus to the Pacific.

I think Mr. Gill is fully justified, "by the analogy of dialects," in considering the final a in A-tu-a as an intensive suffix; and the examples he quotes could be multiplied ad infinitum from every dialect of the Polynesian. That conceded, there remains Tu as the root of the words Tua and Atua. Does the meaning of Tu explain the derivation of Tua? In all the Polynesian dialects Tu or Ku means primarily "to rise up, to stand, be erect." In N. ZeaL Tu-mata was the name of the "first son, born of heaven and earth;" in Saparua and Ceram Tu-mata means "man;" in Fiji Tu is used interchangeably with Ta, to express the sense of a father when spoken to by his children. As I think there are many reasons to hold that the Polynesian language, deducting its many admixtures, was originally a form of Arian speech in Vedic or pre-Vedic times, I would refer to the Vedic verb Tu, "to be powerful, to increase;" a word occurring also in the Zend with similar meaning, whence Tu-i (Ved.), " much;" Tavas (Skrt.), "strong." From this root Benfey and Ad. Pictet derive the old Irish Tuad, Tuath, the Cymr. and Armor; Tut, Tud, the Goth; Thuida, the Lettic Tauta, all meaning " people, race, country."

As the Polynesian Atua, if I am correct, cannot be derived from Fatu or Atu, nor from Aitu or Iku, Mr. Gill's explanation, that the word refers to the " Lord, who is the core and kernel of humanity," and that it indicates that He is the very " core or life of man," cannot be maintained as a correct analysis and etymology. I think it more probable that men's ideas developed gradually from things natural to things supernatural, adapting the phraseology of the former to the exigencies of the latter, for

VOL. II. 2 A

the sake of distinction, and that thus from the original Tu, "to be erect, powerful, increasing, superior," were derived the expressions of Tu and Tua for "man, father, elder brother," subsequently "husband, lord, master;" and finally the Polynesian A-tua, "god, spirit," anything of a supernatural or incomprehensible character.

It is with some hesitation, and not without regret, that I have thus felt called upon to correct Mr. Gill's etymology and analysis of the Polynesian word Atua, and at the same time enter my protest against Professor Miiller's endorsement of such an analysis. The Professor will again experience the sad truth of his own dictum, that "Nichts ist schwieriger als der Versuchung zu widerstehen, eine unerwartete Bestätigung unserer Theorien, die wir in den Berichten von Missionaren und Reisenden finden, für eines Beweis zu halten." The remedy, however, against such temptation (" Versuchung"), as regards the Polynesians, lies in a critical study of their language, which does not always come within the sphere or the ability of " missionaries and travellers;" and I may be permitted to refer Professor Müller to his own words in the same paragraph, where he says: —" Glücklicherweise hat aber das Studium der Polynesischen Sprachen in der letzten Zeit schon einen mehr wissenschaftlichen und kritischen Charakter angenommen, so dass blosse Theorien die Probe der Thatsachen bestehen müssen."

THE CHANT OF KUALIL

A messenger sent by Maui to bring,
To bring Kane and his company,
(Him) and Kanaloa, and (to bring) Kauakahi,
(Him) and Maliu.
S To praise and to offer, to offer up prayer,

To offer and decree the fortune of tbe chief.
The great fish-hook of Maui,
Manaiakalani,

(And) its line, naturally twisted is the string that ties
the hook.

10 Engulfed is the lofty Kauwiki,

(Where) Hanaiakamalama (dwelt). The bait was the Alae of Hina, Let down upon Hawaii, The sacred tangle, the painful death, 15 Seizing upon the foundation of the earth, Floating it up to the surface of the sea. (But) Hina hid the wing of the Alae, Broken up was the table of Laka, Carried away below (was the bait) to Kea; 20 The fishes ate it, the Ulua of the deep muddy places.

Luaehu, child of Pimoe, eh Kalani eh!

O Hulibonua the husband,

0 Keakahulilani the wife.

0 Laka the husband, Kapapaiakele the wife. 25 O Kamoolewa the husband,

O Nanawahine his wife.

0 Maluakapo the husband,

0 Lawekeao the wife.

0 Kinilauamano the husband, 30 O TJpalu the wife.

O Halo the husband, 0 Koniewalu the wife.

0 Kamanonokalani the husband,

0 Kalanianoho the wife.

0 Kamakaoholani the husband, 35 O Kahuaokalani the wife.

0 Keohokalani the husband,

0 Kaamookalani the wife.

0 Kaleiokalani the husband,

0 Kaopuahihi the wife.

VOL. n. 2 B

0 Kalalii the husband,

0 Keaomele the wife.

0 Haule the husband, 0 Loaa the wife.

0 Nanea the husband, 0 Walea the wife.

O Nananuu the husband, 0 Lalohana the wife.

O Lalokona the husband,

0 Lalohoaniani the wife.

0 Hanuapoiluna the husband,

0 Hanuapoilalo the wife.

O Pokinikini the husband,

0 Polehulehu the wife.

0 Pomanomano the husband,

0 Pohakoikoi the wife.

O Kupukupunuu the husband,

O Kupukupulani the wife. ,

0 Kamoleokahonua the husband,

O Keaaokahonua the wife.

0 Ohemoku the husband, 0 Pinainai the wife.

O Makulu the husband, 0 Hiona the wife.

0 Milipomea the husband,

0 Hanahanaiau the wife.

0 Hookumukapo the husband,

0 Hoao indeed the wife.

0 Lukahakona the husband,

0 Niau the wife.

0 Kahiko the husband,

0 Kupulanakehau the wife.

0 Wakea the husband, 0 Papa the wife.

Born to that chief was a great purple fowl—

A chief was Pineaikalani, your grandfather.

The chief begat a chief;

Prolific he was, abundantly;'

Intertwined is the seed of the chief;

Towering up on high

Is the rank of the dreaded chief.

A chief ascending, pushing, breaking through,

And reaching the solid heaven of the chief.

Eh! Ku eh! (here is) a name,

If it is you in that place.
O Ku, the axe with heavenly edge!
Following is the train of clouds after Ku!
Drawn (down) is the horizon by Ku.
The sea of Makalii, the sea of Kaelo,
The rising sea of Kaulua.
The month that increases the food of Makalii;

85 The worm that eats crawling, eats to the very ribs.

The sea-crab that eats the bones of the shipwrecked,

That is the father of Niele and Launieniele,

The people of the water;

0 Ku, the chief of Kauai. 90 O Kauai with the ragged mountains,

Spreading out below is Keolewa;

Mihau and its neighbours are drinking the sea,

0 Kiki, and those, following Keolewa;

O Kalaaumakauahi and those, following upwards. 95 O Hawaii!

O Hawaii with the lofty mountains,

Shooting up to heaven is Kauwiki;

Below is the cluster of islands;

In the sea they are gathered up. 100 O Kauwiki!

0 Kauwiki, mountain bending over,

Loosened, almost falling, Kauwiki—eh !—
0 Kauai!

O Kauai, great and peaceful,
105 Situated under the lee of Waianae.

A cape is Kaena, (full of) hala is Kahuku;

A mountain ridge reaching up to the cold is Kaala;

Waialua is situated below:' Oh, that is Waialua. 110 O Mokuleia, (with its) Kahala fish (and its) gourds,

(Its) fishpond of sharks to be roasted on coals.

The tail of the white shark is Kaena,

The shark stretching away under Kauai eh—

Below Kauai, my land, 115 O Kauai!

Ku is travelling to Kauai—eh—

To see the short-faced Oopu of Hanakapiai.

Ku is returning to Oahu—eh,—

To see the slow-moving Oopu, 120 The shameful fish of Kawainui,

Floating about in the water.

When the Hala is ripe the neck becomes red—eh:

That is a sign of Ku.

He has landed now. 125 O Kauai!

O great Kauai, island (filled) with Lehua,

Island stretching out into the sea,

Island stretching out towards Kahiki.

Kahiki looking at Wakea, the sun;

130 Creeping along, Kona stands forth to sight;

Lifting up below is Kumuhonua;

Shaking is the foundation of Hawaii—akea,

Pointing to the rising rays of the sun.

The sun stands over Kona, Kohala is in darkness.
135 0 Kahiki; for whom is Kahiki?
ForKu.

0 Kahiki, land of the far-reaching ocean,
Land where Olopana dwelt.

Within is the land, outside is the sun;
140 Indistinct is the sun, and the land, when approaching.
Perhaps you have seen it?
I have seen it.

1 have surely seen Kahiki,

A land with a strange language is Kahiki,
145 The men of Kahiki have ascended up
The backbone of heaven;
And up there they trample indeed,
And look down below.

Kanakas (men of our race) are not in Kahiki
150 One kind of men is in Kahiki—the Haole (white man);
He is like a god,
I am like a man,
A man indeed,
"Wandering about, and the only man who got there.
155 Passed is the day of Kukahi and the day of Kulua,
The night of Kukahi and the day of Kulua.
By morsels was the food;
Picking the food with a noise like a bird.
Listen, bird of victory!
160 Hush! with whom the victory?

With Ku indeed .
There is the rain, there is the sun,
There is the star Hiki-maka-hano, the chief.
0 Kaulukahi the sun,
165 0 Kaupukahi the sun;

O Puna, 0 Hooilo, 0 Hana, 0 Lanakila;
The winter season, very bad (has) Pele (become).
And the wind; for whom is the wind 1
For Ku indeed .
170 Blown is the wind of Laamaomao;

The gentle breeze of Koolauwahine, the wind from be ow

Kauai—(as) I have known it;

The north-west wind of Wawaenohu,

The north wind of Niihau;

175 The Kona is the strong wind;

The howling Aoa, a bad wind,

The wind scattering Kukui blossoms

That have been brought by Lonomokn

And arrested below Hana—eh—. 180 Such is Koolauwahine below Kauai,^

"When it is stopped at Wailua.

And the stars; for whom are the stars?
For Ku indeed.

Above is the rain of Puanalua,
185 Reaching up to Kao—Maaiku bringing along

The drifts of low-hanging clouds.

Stretching out as eagles are the two twin stars;

There is rain in Kona and there is the wind,

Eeaching up to Kao—Maaiku—bringing along 190 The drifts of low-hanging clouds.

The rain; for whom is the rain 1
For Ku indeed.

Low-lying is the rain of Kunaloa;

Pattering is the rain on the skin; 195 Pelting is the rain of Kananaola;

Slippery is Mahiki, it causes (one) to fall;

Poured out about is the rain by Hina;

Causing (great) fear (when) below Maheleana;

The storm-clouds of rain are at Kahalahala; 200 The younger children of the rain (the fine rain)

Are raining on the Lehua (forests).

The sun; for whom is the sun?
For Ku indeed,

Comes forth the sun at Kauwiki; 205 A humming sound (makes) the sun at XJpilialoula;

Challenging each other are the children

To hold their breaths at the sun-(set).

The sun is a net of flowers at Hilo;

The back of the sun is turned above; 210 The changing face of the sun flits about below;

The comfort of the sun takes effect within;

The image of the sun is moving about outside;

The heat of the sun is now passing

Over the land—eh— 215 And rests upon Lehua.

The sea; for whom is the sea 1
For Ku indeed.

Great is the sea to Kahiki,

Rippled is the sea by the land.

a 20 Taken up is the sea in the hand.

Painted white is the hair by the sea,

Reddish (becomes) the hair by the very salt sea,

Softened is the hair in the great sea,

Brownish is the hair in the foaming sea. 225 Delicious is the soup of the (cooked) hog.

Fat is the soup of the dog,

Satiating is the soup of the fowl,

Savoury is the soup of the Anae,

Strong smelling is the soup of the Palani. 230 A sea for surf-swimming is Kahaloa,

A sea for net-fishing is Kalia,

A sea for going naked is Mamala,

A sea for swimming is Kapuuone,

A sea for surf-swimming sideways is Makaiwa, 235 A sea for catching Anae is Keehi,

A sea for crabs is Leleiwi,

A sea of branching crooked harbours is Puuloa,

A sea for the Nehu eel and the Lala eel

Is the sea of Ewa, basking in the calm; 240 The great Ewa (lands) of Laakona

Surrounded by the rain of heaven.

A deceitful sea is Heeia,

A sea for spearing Hee is Kapapa,

A sea for nodding is Kualoa, 245 A sea of heavy surf is Kaaawa,

A sea for the Ahiu wind is Kahana.

Let loose was the flood by Paao,

Seen was Paao in the waterfall,

Known were the sacred things from below Kona; 250 Oh, the sacred things from below Kona,

A handle, an axe, a cord, a sheath,

Take it, tie it, wind it around;

Cut down the foundations of Kahiki—eh,

While Hilo is raining. 255 Contending are the rain-clouds of Maheleana—eh,

While it rains on the people.

There is the rain until it stops;

A long day in the wind;

Cramped (is he) who is (half-) dead with the rain; 260 Mahiki is obstructing the great passage way; There is Mahiki, striking one down.

0 Opukahonua, 0 Lolomu, 0 Mihi,
0 Lana the wife,
Wakea dwelt with Papa,

265 Dwelt with Kananamukumamao

Born was the Naupaka

That grows by the sea-shore.

O Ohikimakaloa the wife,

O Hoopio, 0 Hulumaniani, 270 Stood at Kaena (and) were precipitated below.

O Mehepalaoa,

0 Naholo,

like the (ever-) rolling sea of Mann,

Over which the proper guide is Ku. 275 0 Lanipipili, 0 Lanioaka,

O Lanikahuliomealani,

0 Lono—0 the rolling thunder.

O Nakoloailani,

O Kailolimoana, 0 Waia, 280 O Hikapoloa,

O Kapoimuliwaa,

O Kane,

0 Ahulu Kaaala. 0 Kaneikamakaukau. 285 Twice ten days I have, been with you, 0 Ku—eh;

0 my chief. Here is the pearl-shell fish-hook of Kapaau; A man is Wawa-Kaikapua, A sugar-cane arrow is Hawi. 290 Here is the torch-lighter of Kukuipahu, The woman with the red mouth, Who eats the sea-eggs of Makakuku. Here is the man who climbs the mountains, The ladder of Nanualolo, 295 The child catching birds—eh—

Beaching up the bird-catching pole on Lehua. O Kuku, 0 Aa, 0 Naio. 0 Haulanuiakea, the axe; 0 Hinaimanau, 0 Paepae, 300 0 Manau the wife.

Born was the Naenae who dwells on the mountain, The Hinihini chirping on the hillsides, (Fed with) crumbs on the first division of the canoe; 0 Molokai that has been torn in sunder, 305 Deserted by Kanaloapuna, Kanaloa and Waia;

It is death to go landward, death to go seaward.
Suffering by headache is Luukia,
Qualmish from her pregnancy

310 From her pregnancy with the child,

Bom is the tangled Ieie in the forest,—

0 Makaaulii is its wife,—

Born is the Lupua and the Laulama,

Placed on the stomach of Lono,— 315 O Kapolei was the wife,—

0 Kukaikai 'na behind the spider,

O Kukonaihoae, 0 Ku,

0 the rising sea,

As if the sea were dancing for Ku. 320 Here is the woman sent in haste

To spreak the dirt of Keaau.

(With) a calabash of mixed dirt.

(Straight) as a sugar-cane leaf is the road;

Here is the travelling company; 325 The great road of the people.

Mixed is the dirt of Mahiki,

Beaten up by the feet. 0 Kapapaiakea,

0 the roaring surf of angry feelings, 330 0 Kauhihii his wife;

Born was Koawaa of the muddy places,

Fashioned was the bowl for the billowy sea;

Fashioned was Hinakapeau;

Thus was obtained Ukinohunohu, 335 Ukinaopiopio,

0 Moakueanana,

0 Kalei,

0 Keelikoha,

0 the god with the downcast eyes, 340 0 the turned-up (eyes of) Kahualewa;

Gathering Lipoa is Kanamuakea;

0 the wide sea,

0 the open ocean,

0 Hulukeeaea, 345 O Hauii, 0 Hauee,

O Hauii-nui the swift running,

0 Hauii the sea-encircling,

Sea where your girdle is put on, 0 Ku.

When Ku puts on his girdle of war, you are humbled; 350 He has scattered the oven like the (rush of) a watercourse; He is the picker of bird feathers, (Of birds) lighting on the flowers of Haili, The young ones watching the flowers, The multitude of flowers below.

355 Here is the woman gathering flowers

Stringing flowers, making garlands, putting on the flowers

of Paiahaa, So as to drive away the spirits And destroy the solitude of Apua. Fallen has the wind, it is sleeping—eh—' 360 Resting is the wind, sleeping indeed—eh— On the flats of Kukalaula. 0 Uliuli, 0 Maihea, 0 Kahakapolani the wife, O Kaukeano, 0 Mehameha, 365 0 dark is the heaven by the storm,

Stormy is the heaven, noisy is the earth, Because of the labour-pains of the chief. Trembling, crying, struggling, Travailing, shrinking (at the touch), 370 Lowering were the clouds in the month of Hinaia

eleele.

Born was the Maua (tree) standing in the forest,
Bom was the Ouou (bird), singing on the hillsides;
Brought forth is the child,

It stands before the face of the travailing (mother), 375 A chief of warriors for the king—a battle—

A bloody battle; Ku indeed is the chief,
A battle for Ku,

Fought on the heights of Kawaluna.

"Where, where was the field 380 (On which) the warriors fought 1

Lo! the field is at Kalena;

Scattered about, overflowing,

Poured out is the godly fluid

By your work at Malamanui, 385 Above Kapapa, at Paupauwela,

At Hilinai (and) at Kalele.

The Hala trees of Halahalanui-maanea,

The upland Ohia trees, the strange prayer

The spirit of Lono (and) of Makalii, 390 The fragrant branch of Ukulonoku.

For Kona perhaps, for Lihue.

For the day at Maunauna,

For the waters at Paupauwela,

That Haalilo's name may flourish at Nepee, 395 All the scourging of Aui.

Enter the priests to dress the idol;

Ku is putting on his feather cloak

The rainbow (stands) in the heaven;

The sun is over Kauakahi's mansion; 400 Eeddish are the leaves of the Mamane tree;

And the Koaie tree of Kauai;

The long grass has been removed by Ku,

The waving (grass) of Kamaile;

The toppling surf of Maihiwa; 405 Dammed up are the waters at Kalapo,

Bursting out (are they) below Eleu,

Drawn away are the rain-clouds and dried up, in the sky,

Like a great land-slide from the hills,
The falling of Hilo upon Puna,
410 Here in Hilo—Peahi.

Red are the waters of Paupauwela,
The Kilau of Malamanui,
The Kilau ridges at Kapapa.
Comes the report to Haalilo,
415 That your younger brother has been whipped;

Troubled (broken up) is the mind of Haalilo;
At the quarrelling of the priests with Ku;
.For the want of sympathy with Ku,
With the son of Haalilo.
420 Here is the Malanai-haehae,
Descendant of Niheu-kalohe,
The water-dam of Kekuuna,
A prodigy here among the people,
He is tying up his clothing,
425 He is swinging about his weapons,
The bundle of daggers j
Here is Haalilo—eh!—

Ku indeed is the chief.
Love to the Kukui trees wafting the voices of Paoa;
430 Shattered are the buds of the withered Ilima,
Wilted in the month of Makalii;
In Makalii blossoms the Koolau plant,
Wet with the dew of Maemae.
• Faintly comes the sound of the sea below,
435 Heard only (perhaps as far as) at Malamanui,
Where Ku ate the potato,

Covered (in baking) with the sweet Kupukupu of Lihue. Rising are bitter thoughts in the mind of Ku—eh— They are born and with the chief they rest. 440 Ku indeed is the chief.

A bunch of Hala blossoms for Ku at Kamakoa;

'While Ku was leaping down the pali

Ku nearly perished in the fire;

What could have been your fault, 0 Ku 443 ('Was it) the cutting down of the trees,

The girdling on of the woman's garment,

The throwing down of the spear

That belongs to Ku and is his companion

In the storm and in the sunshine? 450 Ku is reducing to powder the scales of the rock;

Ku draws life from the bowl of Lono,

From the bowl of Kupaka.

Ku indeed is the chief.

0 Kailua with the hot and desolating wind, 455 The wind (coming over) from the south;

Feeble is the voice that is calling out for help;

"When that one is calling the winds are answering;

Stand up at the call, at the cry;

Don't you turn a deaf ear, 460 The child is born.

The sound has gone forth abroad;

Surely the struggle is outside,

And there is the delivery.

Return to the hated house; 465 Vociferous becomes the company;

Provoked to anger is the mat,

The covering cloth and the dress;

He calls in vain to the pillow—eh—.

He is not a man; 470 'We too are the men.

Not like the twisted Hala,

(Nor) the crooked Naio tree,

(Nor) the Ahihi standing motherless inland,

(Nor) the deep pools trodden (by bathers), 475 (Nor) the Hinahina in the wind,

Moving, leaning, falling;

Not like these (is) Ku.

Perhaps like the Ohia, •

(Like) the Lehua on the mountain side, 480 (Like) the big trees standing in the jungle;

Not like these (is) Ku.

Not like the Ekaha fern,

The Ekaha put on to mats,

"With the Kiele, with the Ala, 485 "With the Olapa of the changing leaves, With the flower of the Kuku grass,

Falling hither, falling thither.

Not like these (is) Ku.

Not like the Naulu (shower), 490 The rain that brings the land breeze,

Like a water-bowl that has been poured out,

The land breezes of Kumomoku,

The land breezes coming round to Leleiwi.

Truly, have you not known 495 The mountain breezes, that double your back up,

(That make you) sit crooked and cramped, the Kaimohala,

The Kanehili at Kaupea 1

Not like these (is) Ku.

Not like the Lipoa seaweed, 500 (Or) the Nanue weed, food for fishes,

(Or) the Lipahapaha weed from Waimea,

(Or) the weed that clings to the trees,

(Or) the red crab on the top of Kaala. Not like these (is) Ku. 505 Not like the Kukui tree,

The Kukui with the rough bark,

Bark that is cracking in the sun,

Like (the skin of) a man drinking awa;

The scaly-(barked) Kukui trees of Lihue. 510 Not like these (is) Ku.

Not like the Aalii tree,

(Or) the Poholua, sweet-scented tree,

(Or) the Maile, causing one to pant on Maoi,

(Or) the flowering Kaluhea from Kawiwi. 515 Not like these (is) Ku.

Not like the Kokio tree,

With the many branches and wilted flowers,

Dropping the flowers on the ground. Not like these (is) Ku. 520 Not like the Kawau tree,

(Or) the Kalia (which), placed in the mouth,

Consumes into morsels the people,

The island, the district, the land.

Not like these (is) Ku. 525 Not like the porpoise

With his nose that spouts up the sea,

While his body is in the sea, (and) the shark.
Not like these (is) Ku.

Not like one with the asthma,
530 The wheezing (bird) that eats the Lehua blossoms;

The Oo, bird of Kaiona.

Not like these (is) Ku.

Not like the rind of the banana,

(Or) the tattered sugar-cane leaves of the gods, 535 (Or) the breadfruit tree planted by Kahai;

Truly, have you not known

The 'woman with the faded garment

On top of Puuokapolei?

Not like these (is) Ku. 540 Not like the Wiliwili tree,

Of whose fruit bracelets are made,

Whose trunk is gliding away,

Whose body is in the sea of the rollers surf-riding. Not like these (is) Ku. 545 Not like the blast of the wind

Moaning over the hill-tops,

Causing to be tied down the houses in Koolau,

Fastened down lest they fall by the wind;

The tricky hook of the fisherman, 550 The fish-hook of Manaiakalani.

Not like these (is) Ku.

Not like the Mamaki shrub,

With its long tangling shoots in the forests,

The choicest buds of all shrubs; 555 With its fine mesh-like covering

Like spray of the surf on the breast of Kuehu,

On the sacred road, on the long road,

On the long road that must be travelled (by all). Not like these (is) Ku. 560 Not like the leaves of the Ti plant,

(Or) the leaves of the Wiliwili in Nuuanu,

Which wilt in the rain and the wind

And fall off.

The Wiliwili leaves on the top of Waahila. 565 Not like these (is) Ku.

Not like the rain of Waahila,

(And) the cold wind of Kahaloa,

Scattering the Kou blossoms

That have been strung and fastened up, 570 And worn as wreaths on the sea of Kapua. Not like these (is) Ku.

Not like the Kamaniula tree,

The bright catcher of birds,

(Or) like the garlands of Hala nuts, 575 (Or) like the blossoms of the Kaa vine,

The musical (singing) leaves of Ku.
For Ku is the chief.
Not like these (is) Ku.

Not like the Makole tree, 580 That tree of great moisture,

"Which gathers thick on the eyelashes.
Not like these (is) Ku.

He is like; here is thy mate, thy equal,

O Keawe-i-Kekahi-alii-o-ka-moku, 585 0 Keawe, Lord of Hawaii

Bitter is the salt water,

Sweet is the fresh water,

Very hot is the sun,

"Warm is my skin, 590 From my husband, Nininini (comes) the water.

0 Pulele,—Is it like?

Not like these (is) Ku.

Not like these is the chief,

Under any comparison. 595 That was a man,

A god is Ku,

A messenger is Ku from heaven,

A Haole (foreigner) is Ku from Kahiki,

He is (equal to) four men, 600 Yes (to) eight men ;—

O Ku, 0 Lono, 0 Kane, O Kanaloa,

O Kane-maikai-ahua-wahine,

0 Haihaipuaa, 0 Kekuawalu la. To these he is like. 605 There is Kona, hot is its surface,

Rises the steam from (the heat of) the sun,

"Warmed are the offspring of Unulau,

The rainy season and the winter,

Ascending, coming forth is the sun, 610 The glory of great-voiced Ku;

Given (to us) is the sun,

To warn the selfish chiefs of Kona.

Notes.—Verses 1-6 contain the in- referred to in the first portion of this

traduction, or invocation, to the great volume.

gods acknowledged by the composers Verses 7-21 give the Hawaiian ver

of the chant. It will be noticed that sion of the southern legend of how

even Bo late as Kualii's time the the earth was fished up from the

original Hawaiian gods, "Kane and ocean by the demigod Maui. The

his company," i.e., Ku and Lono, hook was called Manaiakalani; it

took the lead of the southern gods, was baited with the Aloe, the mud

Kanaloa, Kauakahi, and Maliu, in- hen sacred to Hina, the daughter or

troduced during the migratory period wife of Kanaloa, who hid one of the

wings of the bird and thus defeated the purpose of Maui, so that "the table of Laka "—the bottom of the sea—was broken up into pieces and only came to the surface in the shape of islands. Verse 10.—"Lofty Kauwiki" refers to a prominent hill in the district of Hana, island of Maui, where Sanaiakamalama, the reputed mother of the Hawaiian Maui, dwelt. The introduction of "Kauwiki " and "Hanaiakamalama" in this connection shows the confusion in which the legend had fallen at this time, and the attempts of Hawaiian bards and priests to localise a notoriously southern legend on Hawaiian soil. Verse 15.—" Nonononuiakea," the great wide place full of holes or gulfs —Poet. : the very foundation of the earth, the sea bottom.

Verses 22-67 contain the celebrated "Kuauhau Kumuuli," the Kumuuli genealogy, referred to in vol. i. p. 184.

Verses 82-83.—The months of " Makalii, Kaelo, and Kaulua " were noted for high tides, "Kaikoo," and rough seas. According to the generally received Hawaiian calendar, these months would correspond to January, February, and March. The reference to the "Poko" worm, which generally appears in the months of February and March, shows that the most ancient mode of computing the year was followed in this chant. At the same time there were other modes of

oomputing in vogue both on Oahu and elsewhere on the group, some making the year commence at the vernal equinox, and calling "Welehu" the first month of the year; while others, commencing at the same time, called " Nana" the first month of the year.

Verse 117.—"Oopu," a small fish found in ponds and streams.

Verses 137-161.—The import of this portion of the chant has already been commented on, p. 285.

Verse 170.— Laamaomao " was the Hawaiian j£olus who kept the winds imprisoned in his calabash or "ipu."

Verse 185.—" Kao-Maaiku." Kao was the Hawaiian name for the star Antares in the horns of the constellation Taurus. "Alaaeku " is evidently an epithet and a compound word, though its exact meaning has now been forgotten.

Verse 187.—"Na hoku mahana." The twin stars; referring to Castor and Pollux, also known by the name of "Nana-mua" and "Nana-hope."

Verse 196.—"Alahiki." The road from Waimea to 'Waipio on Hawaii.

Verse 243.—" Hee," the squid.

Verses 263-284.—Names of Aumakuas or deified ancestors.

Verses 328-347.—Names of more Aumakuas.

Verses 362-365.—Still more Aumakuas.

Verses 378-419.—Describing the battles of Kualii with the Ewa chiefs.

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