224 BUREAU OF AMKHK'AN ETHNOLOGY Iblll. aS 



Kaanini ka laiii," uwe ka iiouua ; 



A aoa aku oe ; 



Lolie o Hiwa-uli.'' 

 10 Ka miliuiili a ka lani. 



Noho opua i ka ma la ma lama 



Malama ia ka ipu/' 



He hano-wai no Kilioe,'* 



Wahine noho pali o Haena. 

 15 Enaena na abi u Kilaue;i,' 



Ka haku pali o Kamohoalii/ 



A noho i Waipi'o, 



Ka pali kapn a Kane. 



Moe ole ka po o ke alii, 

 20 Ke kani man o Kiha-pil. 



T'kiuki, nlnhna lie alii : 



Hoonna ka elele ; 'J 



Loaa i Kauai o Mano, 



Knpnen a Wai-nli me Kahili ; 

 25 A MO aku oe, aoa.'' aoa a aoa. 



Haua e o Kaua-hoa.' 



Ka mea ui o Hanalei. 



Hu'e'a Ivaua, moe i ke awakea. 



" Kuan in i ka lani, etc. Portents l).y wlilcli heaven and eartli expressed their ap- 

 preciation of tlie birth of a new prodigy, the dog Puapna-lenalena. 



" Hiwa-uU. An epithet applied to the island of Hawaii, perhaps ou account of the 

 immense extent of territory on that island that was simply black lava ; hiicn, Ijlack, was 

 .■I sacred color. The term (/// has reference to its verdancy. 



'■ Ipu. Wai-uli, the foster father of the dog, while fishing in a mountain brook, 

 brought up a pebble on his hook : his wife, who was childless and yearned fir offspring, 

 kept it in a calabash wrapped in choice tapa. In a year or two it had developed into 

 the wonderful dog. I'uapua-lenalena. The calabash was the iixi here mentioned, the 

 same as the hano ivai (verse 13), a water-container. 



<' Kilioe. A sorceress who lived at Haena, Kauai, on the steep cliffs that were 

 inaccessible to human foot. 



<■ Ena-cnu na ahi o Kihiiicu. " Hot are the fires of Kilauea." The duplicated word 

 cna-ena, taken in connection with Ha-cna in the previous verse, is a capital instance 

 of a foi-m of assonance, or nonterminal rhyme, much favored and occasionally used T)y 

 • Hawaiian poets of the middle period. From the fact that its use here inti-oduccs a 

 break in the logical relation which it is hard to reconcile with unity one may think 

 that the poet was seduced from the straight and narrow way by this opportunity for 

 an indulgence that sacrifices reason to rhyme. 



f Kinnoho-alii. The brother of Pele : his person was so sacred that the flames and 

 smoke of Kilauea dared not invade the liank on which he reposed. The connection of 

 thought between this and the main line of argument is not clear. 



•' Hoouna ka elele. According to one story Liloa dispatched a messenger to bring 

 I'uapua-lenalena and his master to Waipi'o to aid him in regaining possession nf Kiha-pu. 



'' A ao aku or, aoa * * * _ This indicated the dog"s assent. Puapua-lenalena under- 

 stood what was said to him, but could make no reply in human speech. When a question 

 was put to him. if he wished to make a negative answer, he would keep silent ; but if 

 he wished to express assent to a proposition, he barked and frisked about. 



' Hana c o Kaua-hoa. * * * Xo one has been found who can give a satisfactory 

 explanation of the logical connection existing between the passage here cited and the 

 rest of the poem. It treats of an armed conflict l)etweeii Kauahoa and his cousin Kawelo. 

 n hei-o from Oahu, which took place on Kauai. Ivauahoa was a retainer and soldier of 

 Ai-kanaka, a king of Kauai, 'l^he period was in the reign of King Kakuhihewa. of Oahu. 

 Kawelo invaded Kauai with an armed force and made a proposition to Kauahoa which 

 involved treachery to Kauahoa's liege-lord Ai-kanaka. Kauahoa's Jinswer to this proposi- 

 tion is given in verse 28; Hii'r a kaiia. inor i kr awakea! — "Strike home, then sleep 

 at midday I " The sleep at midday w.-is the sleep of death. 



