Note 58 — CONTENTS (continued 4)

1 The Kumulipo creation myth states that a god, half hog, was born in the fifth era. This may have been the foundation for the story of this fabulous creature, Kamapuaa, whose exploits led him to nearly all parts of the group, thereby becoming interwoven in many legends and local traditions of the islands. Fornander traces the tradition of this celebrity to the migratory period of the race, at about the eleventh century. Among those who arrived from “Kahiki” were the brothers Kahikiula and Olopana, who settled at Koolau, Oahu, where Olopana took Hina, the daughter of Aumu, to wife. Kamapuaa was the son of Hina by Kahikiula, and shows windward Oahu to have been his birthplace. At the end of a long life of marvelous exploits he is said to have departed for Kahiki. ↑

2 Kaliuwaa (the canoe leak) falls, at the head of a ravine of precipitous cliffs near Punaluu, Koolauloa, Oahu, is indelibly interwoven in tradition with this demigod. ↑

3 This is not the Olopana connected with the history of Moikeha. Nor is it clear that Kamapuaa’s uncle came from the Society Islands with which Moikeha and his relative are clearly identified. ↑

4 Kawau-hele-moa, chicken house dampness. ↑

5 The usual method of carrying burdens, especially in long distances, was to sling it on a pole to be borne between two or more stalwarts, the ends of the pole on the shoulders of each, forward and rear. Kamapuaa in his hog form, according to practice, would have had his feet tied together and the pole passed between his legs and carried suspended. ↑

6 Evidently a name song before his birth addressed to Hina, the mother. ↑

7 This eight-eyed monster is further credited with eight feet. The epithet makawalu (eight-eyed) is frequently applied in Hawaiian mythology to gods and chiefs, but is used also to indicate numerous, as on occasions of a person attacked by spearsmen letting their weapons fly thick and fast. Makawalu in the sense used here is all-seeing, wise. ↑

8 Father of Kamapuaa. By its connection here it may be inferred that Kahikilei was the father of Kahikiula. ↑ a b

9 Connecting him with the major god Lono, as (Lonoiki) small, and (Lononui) great Lono. ↑

10 Kuu maka, my eye, is used here in the sense of onohi, apple of the eye. ↑

11 This is advisory to look to Kamaunuaniho for aid until he is placed on the altar; prophetic of his treatment. ↑

12 “And I only am left alone to tell the tale” is familiar in Hawaiian story as it was in the tribulations of Job. Makalii was the sole survivor in all his engagements. ↑

13 Hiwahiwa, a term of endearment; one greatly beloved. ↑

14 Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the eye of the god himself; to penetrate. ↑

15 Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a term given to an unblemished black pig for sacrifice. ↑

16 Ki (Cordyline terminalis), a plant of varied use in all households. ↑

17 These three lines might be rendered as “The Ki of Kikea, the young sprout of the white stem.” Either rendering is figurative. ↑

18 Kukui, candle-nut tree (Aleurites moluccana). ↑

19 The expressions here are difficult to understand and must have a different meaning from what they purport. ↑

20 Maka oioi is likely intended for ooi, a sharp, piercing eye. ↑

21 Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on her return from Kauai with Lohiau. Kamapuaa resembles her attitude on that occasion. ↑

22 The god of Haia and being Haia himself is difficult of interpretation. ↑

23 Olopana began to feel out of his depth without an advisory priest to interpret to him the will of the gods. His lack of success since imprisoning Lonoaohi, the one who had held that position, caused him to halt on locating his wily opponent, for authoritative counsel on the coming conflict. ↑

24 It is difficult to arrive at a clear meaning of the word lau to these several offerings to propitiate the demigod Kamapuaa. The adjective lau following the noun gives it a qualifying character readily understood in some things but not in all, as for instance: referring to the pig the term kumu lau, a sow, would apply, and the fish, ia, might be the lauhau. Had the adjective preceded the noun the word would then indicate quantity, 400, which would be natural in connection with idolatrous offerings, though even in such a case it is untenable that Olopana should augment his opponent’s forces with men to this extent, if at all. ↑

25 The names of these two sons of the priest signify, the striped hog Kapuaaolomea, and the sacred black pig, Kapuaahiwa. ↑

26 Pahoa is at the head of the Waianae valley wherein is situated the sugar mill of the Waianae Co., the shore section of which is Pokai, pronounced Po-ka-i. ↑

27 Anuu. This was the second or middle floor of the kapa covered structure of three platforms of a heiau, whereon the priest usually stood while conducting temple services. The higher space, termed mamao, was reserved for the king and high priest only. ↑

28 This may or may not refer to Tahiti. ↑

29 Smoke was the almost universal telltale, by its direction, of the result of conflicts in Hawaiian tradition. ↑

30 In this chant Kamapuaa arouses his opponent to prepare for the conflict, confident of his own ultimate victory. ↑

31 Strike at the head, the ruler, whose overthrow will cause many tears to flow through the loss of land. ↑

32 Kowea and Koea, referred to later, is probably the same chief. ↑

33 Opuaanuenue, literally “a rainbow cloud,” probably refers to Lonokaeho the chief, his opponent. ↑

34 The pukui or assembly of lesser deities make offerings to the supreme god. ↑

35 These are gods affecting one’s physical and mental powers in the sense of Keaumiki and Keauka being referred to at times as gods of the tides, ebb and flow. Ohumuhumu, conspiracy; Hawanawana, whispering; Kanikawi, sharp sound; Kanikawa, loud sound. ↑

36 Hoeu, to excite or encourage. Hoomalana, to throw away. ↑

37 Poo i lolea, a head that is scalped, is something unusual in Hawaiian story, an unknown custom. ↑

38 Lonoikiaweawealoha is shown later to be Kamapuaa’s love-making god, hence the controlling spirit over his physical powers enumerated. ↑

39 Palala, indicating gifts, a feast, tax, etc. ↑

40 Kumahumahukole, an epithet of sarcasm applied to his opponent; creaking and crackling, referring to his boastings. ↑

41 Kamapuaa here meets a foe with eight foreheads. ↑

42 Even weeds with name showing Kamapuaa relationship are called to his aid, as having supernatural power. ↑

43 A case of dog-man against hog-man power. While Kamapuaa is the lone representative of the swine tribe in the list of Hawaiian demigods there are several legends which seek to immortalize the dog with supernatural powers. ↑

44 Mostly grass, shrubs and weeds with which to clog the dog’s mouth. ↑

45 Pele, goddess of the volcano, and her Hiiaka sisters, of which there were eight, and five brothers, who presided over the destiny of Kilauea. ↑

46 While digging would be a correct rendition for kohi, it does not apply to a fruit that is gathered from the branches of the tree, not dug from the ground. ↑

47 Noni (Morinda citrifolia), an insipid fruit that was used only in times of great scarcity of food; cultivated as a dye-plant, and possessing also certain medicinal properties. ↑

48 Makalii, in this case the winter season, causing rank growth of all plants. ↑

49 Hopoe was said to be a woman that was turned into stone by Pele in a fit of jealous anger. ↑

50 This mele of Kamapuaa’s seeks to imply that Pele knew him only in spirit. ↑

51 This likely has reference to some bird traits or habits, there being no known birds of this name whose home at high elevations, like the koae, or bos’n bird, is in a region of cold temperature. ↑

52 Referring to the Kaliuwaa episode where his forces climbed up his body and escaped. ↑

53 Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the main road. ↑

54 Sore or inflamed eyes to which Pele is likened from her fires. The chant throughout is a series of irritating slurs. ↑

55 This is the first instance where the Hiiaka family name of Pele’s eight sisters is given to any of the brothers, and is a grave error. ↑

56 A case of love soothing the way. ↑

57 Lonomakua as Pele’s agent. ↑

58 Pele. ↑

59 Pohakea, a section of Kilauea. ↑

60 Thunder is frequently referred to as rolling stones in the heavens. ↑

61 This, then, would be the accompanying lightning. ↑

62 Referring to the Hilo rains. ↑

63 Volcanic eruption. ↑

64 Abbreviation of Kamapuaa, a not infrequent habit of the race with their names, not restricted to their stories. ↑

65 Hia was the term used for rubbing the two sticks aulima and aunaki together, producing a powder which became ignited by friction. ↑

66 Summary treatment for a discourteous act. ↑

67 The same Makalii that had escaped alone on several occasions to tell Olopana of his defeat. ↑

68 Aalii (Dodonaea viscosa), a medium-sized, common forest tree of hard-grained, dark wood. ↑

69 This is a play on the latter part of Kualele, a practice common to chants and meles; a poetic license. ↑

70 First use of this name in full, probably through his higher rank and claiming possession of Kauai. As an epithet it embodies nothing complimentary. ↑

71 Aimoku is rendered creator of the isles rather than devourer, as connected with volcanic origin. ↑

72 Nananuu, the place of offering in the temple, as was experienced at the heiau of Kawaewae, where the tables were turned on Olopana. ↑

73 Mahiki in the sense used here is thought to mean a leap, to indicate the proximity of the two islands, rather than Kauai being pried from Oahu. ↑

74 Kamapuaa here warns Makalii that he is an easy mark. ↑

75 Names indicative of various cloud formations, the latter “a large cloud standing close to the heavens.” ↑

76 The early part of this story locates this person with Olopana in Koolau, Oahu. ↑

77 Kahikiula, father of Kamapuaa, a reason for shielding him from certain death at the hand of his antagonist, as also to test him for recognition. ↑

78 This denial was probably based on the supposed death of Kamapuaa in the encounter with Pele. ↑

79 This is the first mention of the demigod having a brother. Kahikihonuakele, lit., muddy foundation foreign land. ↑

80 Reviving his brother by the lomilomi process, a rubbing, pressing method to relieve pain and bruises. ↑

81 Further insight in Kamapuaa’s family history. The failure of father and brother and subsequently the mother to recognize him shows he had assumed a form which they were unfamiliar with. ↑

82 “Their own mother,” a customary complimentary term, rendered more applicable in this case owing to the bond of relationship existing between the men. ↑

83 This throws light perhaps on a tendency in ancient times of falsely claiming or asserting kinship for the sake of personal gain. ↑

84 These two had been assigned to the uplands with Makalii, but are prepared to “eat humble pie” and own Kamapuaa. ↑

85 A complimentary, figurative name to sooth Kamapuaa’s anger; a play on Iliahi, the fragrant sandalwood. ↑

86 A condition that arises from the excessive use of awa, sacred to the gods. ↑

87 Ka ua kilinoe hau might be better defined as “the fine dewy rain,” or probably “the cold misty rain.” ↑

88 Prostrating at one’s feet is indicative of contrition for past wrongs, but the sitting on Hina and then trampling on them all shows Kamapuaa was not to be placated. ↑

89 An act of abandon; abject submission, appealing for forgiveness. ↑

90 Resuming his hog form he revenges his insults at the fisherman’s hands. ↑