Ka mo‘opuna i ke alo.

The grandchild in the presence.

 ‘ŌLELO NO‘EAU
HAWAIIAN PROVERBS
&
POETICAL SAYINGS

Collected, Translated, and Annotated by

MARY KAWENA PUKUI

Illustrated by Dietrich Varez

BERNICE P. BISHOP MUSEUM SPECIAL PUBLICATION NO. 71

BISHOP MUSEUM PRESS
HONOLULU, HAWAI‘I
1983
Native Hawaiian Culture and Arts Program Ua lehulehu a manomano ka ‘ikena
a ka Hawai‘i.
Great and numerous is the knowledge of the Hawaiians.
‘Ōlelo No‘eau 2814

The reprinting of this publication is sponsored in part by the Native Hawaiian

Culture and Arts Program in celebration of the Legacy of Excellence of Native
Hawaiian culture. The Legacy of Excellence volumes are devoted to generating
an appreciation of Native Hawaiian traditions, art, and language through
education, awareness, and recognition of excellence in Native Hawaiian
achievement.

The views and conclusions contained in this document are those of the authors
and should not be interpreted as representing the opinions or policies of the
U.S. Government. Mention of trade names or commercial products does not
constitute their endorsement by the U.S. Government.

Bishop Museum Press

1525 Bernice Street
Honolulu, Hawai‘i 96817

Copyright © 1983 by Bishop Museum Digital Edition 2011

All rights reserved. No part of this book may be reproduced or transmitted in

any form or by any means, electronic, mechanical, or digital including
photocopying, recording, or by any information storage and retrieval system,
without prior written permission from the publisher.

LCC 83-072688 ISSN: 0067-6179

Digital Edition: 978-1-58178-116-8

Hardcover ISBN: 978-0-910240-92-5
Softcover ISBN: 978-0-910240-93-2
Printed in Korea
THE PRINTING OF THIS BOOK was supported in part by a
generous grant from the Trustees of the Office of Hawaiian
Affairs, State of Hawaii.

Preparation of the manuscript was supported in part by

grants from the University of Hawaii Committee for the
Preservation and Study of Hawaiian Language, Art, and
Culture.
Additional contributors to the publication fund
for this book include anonymous donors and
Kenneth F. Brown, Mr. and Mrs. Zadoc W. Brown,
Eleanor Carney, Dr. and Mrs. Edward Creutz,
Lowell S. Dillingham, Lawrence Haneberg, Chinn
Ho, Abigail Kekau-like Kawananakoa,
Po‘omaikelani Kawananakoa, Dr. E. Alison Kay,
Alicia S. King, Clorinda Low Lucas, Patsy Wilcox
Sheehan, James C. Shingle, Seymour Shingle,
Richard Smart, Mr. and Mrs. John Mathew
Stevenson, Catherine C. Summers, Mrs. Ross
Sutherland, Mr. and Mrs. Myron Thompson, Fred
Trotter, John T. Waterhouse, Harriet Markham
Wedeman, Jane Winne, the Cooke Foundation,
the Daughters & Sons of Hawaiian Warriors, The
Institute for Polynesian Studies, and the
Pelehonuamea Suganuma Fund.
The Trustees of Bishop Museum extend their sincere
appreciation for this generous support.
 Contents

PREFACE

INTRODUCTION

SELECTED BIBLIOGRAPHY

Chapter 1 Aa

Chapter 2 Ee

Chapter 3 Hh

Chapter 4 Ii

Chapter 5 Kk

Chapter 6 Ll

Chapter 7 Mm

Chapter 8 Nn

Chapter 9 Oo

Chapter 10 Pp

Chapter 11 Uu

Chapter 12 Ww

INDEX
 PREFACE

THIS EXTRAORDINARY COLLECTION of Hawaiian sayings—

collected, translated, and annotated by Mary Kawena Pukui
—offers a unique opportunity to savor the wisdom, poetic
beauty, and earthy humor of these finely crafted
expressions. The sayings may be appreciated individually
and collectively for their aesthetic, historic, and
educational values. They reveal with each new reading ever
deeper layers of meaning, giving understanding not only of
Hawai‘i and its people but of all humanity. Since the
sayings carry the immediacy of the spoken word,
considered to be the highest form of cultural expression in
old Hawai‘i, they bring us closer to the everyday thoughts
and lives of the Hawaiians who created them. Taken
together, the sayings offer a basis for an understanding of
the essence and origins of traditional Hawaiian values.
The sayings may be categorized, in Western terms, as
proverbs, aphorisms, didactic adages, jokes, riddles,
epithets, lines from chants, etc., and they present a variety
of literary techniques such as metaphor, analogy, allegory,
personification, irony, pun, and repetition. It is worth
noting, however, that the sayings were spoken, and that
their meanings and purposes should not be assessed by the
Western concepts of literary types and techniques.
The vast majority of the sayings were collected before the
1957 publication of the Pukui-Elbert Hawaiian-English
Dictionary, the standard for word combination and diacritic
accenting in Hawaiian for more than twenty-five years.
Many of the sayings used in the dictionary are from
Kawena’s collection and are now presented in their original
form for the first time. The majority of these sayings were
collected and translated between 1910 and 1960. This was
a period of evolving attitudes towards Hawaiian
orthography, particularly concerning glottal stops and
macrons. As a result of the many years of collecting,
diacritic use in the manuscript takes various forms and
lacks consistency. As a native speaker, Kawena was possibly
uninterested in denoting, in rough manuscript, aspects of
pronunciation that to her were natural and obvious.
However, in materials she prepared for publication she was
known to add diacritics, fully understanding that the
declining number of native speakers was making the use of
diacritics essential.
The sayings are given first in Hawaiian and followed, in
most cases, by Kawena’s literal or near- literal translation
into English. The vast majority of the sayings are clarified
through her explanation and commentary. A few of the
sayings have no translation but are explained within the
commentary, and a small percentage require no
explanation beyond the translation.
The sayings are arranged alphabetically in Hawaiian. A
conceptual arrangement, grouping into categories such as
“Love” or “Domestic Life,” would not have succeeded, as a
single saying often speaks to many topics. In addition, some
sayings have origins so remote or connotations so obscure
that such categorizing would risk misinterpretation.
Therefore, each saying is offered as a separate, individual
distillation of thought. Explanations beyond those of the
author are left to the reader’s understanding and research.
In treating the Hawaiian entries, the editors sought to
reflect the spoken word as heard and recorded by Kawena.
Only minimal changes were made in the hyphenation, word
combination, and punctuation of the Hawaiian text. We
were exceedingly fortunate that Patience Bacon, Kawena’s
hānai daughter, assisted by reading the manuscript and
inserting glottals and macrons that she found necessary to
resolve ambiguity and offer clarity. Patience Bacon’s given
Hawaiian name, Namakauahoa-o-Kawena (The-haughty-
eyes-of-Kawena) is fitting for her task, although at the
editors’ request she relied more on her ears than her eyes.
With her assistance, the editors have attempted to present
the proverbs and sayings as they were heard and known by
Kawena.
The editors have attempted to achieve the primary goal
of any orthography—the clear representation of speech. It
would be misleading to force poetic sayings, many frozen in
the forms of their conception, into modern-day forms.
Therefore, those hoping to use this work to determine the
“proper” use of diacritics will be disappointed, for such is
impossible. However, it is expected that linguists and
language scholars will use this book to aid their research
and studies.
The English annotations have been edited for clarity and
brevity. However, as so much of the Hawaiian poetical
expression depends on hidden meaning and connotation,
even this was sparingly done. It is characteristic of poetry
and proverbial sayings that superficial simplicity masks
underlying complexity. As the phrase “A stitch in time saves
nine” refers not to sewing but to preparedness, so do many
of the sayings in this collection speak to unnamed concepts.
Ambiguity, while sometimes frustrating, is in fact an
intentional aspect of some sayings. It is to Kawena’s credit
that the translations are so artfully suggestive. The editors
have sought to preserve this richness of thought, avoiding
clarification when it became interpretive, trying always to
maintain Kawena’s personal style and outlook in the
material.

The editors of this volume deeply regret that Mary Kawena

Pukui’s advanced age and fragile health have prevented
her direct guidance and cooperation in the final
preparation of this book. While we are fortunate that
Eleanor Williamson had previously worked closely with
Kawena in the collecting and transcribing of oral histories,
the detailed editorial questions encountered in preparing a
manuscript such as this for publication have, by necessity,
gone unasked of the author. As a result, some of the more
subtle connotations of the sayings may not be mentioned
and may be discerned only by native speakers of Hawaiian,
or by those others who are also deeply immersed in
Hawaiian culture and history. Despite these difficulties, the
editors have worked to produce the book that Kawena
wanted.

ACKNOWLEDGEMENTS

Traditionally this space is reserved for an author to thank

those who have assisted in the preparation of the book. The
editors of this work wish to appropriate these few lines to
express their admiration for its creator, Mary Kawena
Pukui, and to dedicate their contributions to her.
We also wish to acknowledge the following contributors
to this work: Dr. Kenneth P. Emory, Dr. Yosihiko H. Sinoto,
and the Museum’s Department of Anthropology for
continued support of the project; George Bacon for early
assistance and encouragement to Kawena; Edith
Kawelohea McKinzie for reading and commenting on the
early draft manuscript; Dietrich Varez for the inspiring
prints that give visual life to Kawena’s words; Barbara Pope
for her elegant and painstaking design work; Marguerite K.
Ashford of Bishop Museum Library for compiling the
general index; Bonnie Clause with Rose Chang and
Maureen Liu-Brower of the Museum’s Department of
Anthropology, Robert Benedetto of Bishop Museum Library,
Molly Summers of Kauai Community College, and Chili
Allen for their generous assistance in the proofing during
typesetting; Lee Motteler of Pacific Scientific Information
Center, and Warren Wagner, Susan Mill, and Peter
O’Connor of the Museum’s Department of Botany for
technical assistance in indexing; Patricia Sabatino for index
typing; and many more of the staff of the Museum’s
Departments of Botany, Entomology, and Zoology and
Bishop Museum Library; Wilmer C. Morris for his
assistance and encouragement; and again, and most
especially, Patience Namakauahoa-o-Kawena Wiggin Bacon,
who has truly lived up to her English name, Patience, as
well as her Hawaiian name, throughout this project, for all
of her help and support in all of the stages of this book.

ELEANOR WILLIAMSON
ANDREW S. ELSTON
CHRISTINE KIRKHAM
HENRY BENNETT

A Message from Patience Namakauahoa-o-Kawena Wiggin

Bacon

I think Kawena would wish to acknowledge first her father,

Henry Nathaniel Wiggin, for allowing her to be raised by
her maternal grandmother, Nali‘ipo‘aimoku, from whom
she learned the language, customs, and stories of Hawai‘i;
and her mother, Pa‘ahana Kanaka‘ole Wiggin, for fostering
her interest in things Hawaiian. She would also wish to
thank Laura C. Green for her encouragement to record and
translate the old stories; and Dr. Edward S.C. Handy, a
friend and colleague who vigorously supported her efforts
through the years.
 INTRODUCTION

E lei kau, e lei ho‘oilo i ke aloha.

Love is worn like a wreath
through the summers and the winters.
Love is everlasting.

FOR MARY KAWENA PUKUI, the lei of love that she has worn for
all of her life is a love of the Hawaiian way—the language,
the songs and the dance, and, most especially, the words
and sayings passed on in spoken form from generation to
generation.
From the days of a childhood spent with her Hawaiian
grandmother, through her youth aiding others in their
research into Hawaiian lore, and into her maturity when
she gained fame as a translator, genealogist, kumu hula,
and collector of sayings, Kawena has made a lei of her life,
dedicating it both to those who have come before and to
those who will follow. She uniquely spans the gap between
the Hawai‘i of yesterday and of tomorrow, being both
student and teacher.
Like most Hawaiian speakers of her generation and of
countless earlier generations, Kawena often uses the
sayings in her conversation, be they proverbs, lines of
poetry from chants, aphorisms, or poetical references to a
place. She uses English language sayings with as much
ease but more frequently translates a Hawaiian saying for
the benefit of her English-speaking companions, always
letting them also hear it in Hawaiian. Her major
publications all deal with language and invariably draw
upon the sayings as source matter.

Mary Abigail Kawena-‘ula-o-ka-lani-a-Hi‘iaka-i-ka-poli-o-

Pele-ka-wahine-‘ai-honua Na-lei-lehua-a-Pele Wiggin was
born on April 20, 1895. She was the only child of Henry
(also known as Harry or, in Hawaiian, Hale) Nathaniel
Wiggin of Salem, Massachusetts, and Mary Pa‘ahana
Kanaka‘ole of Ka‘ū, island of Hawai‘i. Kawena’s Hawaiian
name, as she translates it, means “The rosy glow in the sky
made by Hi’iaka in the bosom of Pele, the earth-consuming
woman. The crimson lehua wreaths of Pele.” The first part
of the name reveals ancestral ties with Pele, the volcano
goddess who lives on in ageless chants. The last part of the
name commemorates the first-born daughter of Pa‘ahana
(from an earlier marriage) who had died in infancy.
Kawena’s birth was attended by her maternal
grandmother Nali‘ipo‘aimoku (Po‘ai), an experienced
midwife. Po‘ai asked if she might rear (hānai) this
grandchild as her punahele (favored child). The rearing of
children by their grandparents was an important aspect of
Hawaiian life, and one of the ways culture and tradition
were maintained and handed on to the following
generations. With much aloha for his elderly mother-in-law,
Henry agreed that the infant be given as hānai to be reared
as a punahele in the Hawaiian way. This act, particularly
the understanding of her father for the hānai system,
earned the everlasting gratitude of Kawena, as she
mentions frequently in her talks and writings.
In her youngest years, Kawena had no playmates of her
own age. Po‘ai and Kawena lived alone at Hāniumalu,
island of Hawai‘i, upland from the home of her parents in
Nā‘ālehu. This close association between grandmother and
granddaughter embedded in Kawena a firm knowledge of
Hawaiian language, customs, beliefs, religion, and family
history. Nali‘ipo‘aimoku, who had been a hula dancer in the
court of Queen Emma, also passed her knowledge of
chanting and dance to her granddaughter.
Ku i ka māna.
Like the one from whom he received what he
learned.
Said of a child who behaves like those who
reared him.…

Kawena spoke often of Po‘ai’s chanting at performances for

Queen Emma, “her Queen.”
After the death of Grandmother Po‘ai, six-year-old
Kawena returned to live with her parents. She began her
first classroom education at the Catholic School in
Wai‘ōhinu. Her instructor there was Father Kelekino
(Celestine), who taught the lessons and prayers in both
Hawaiian and English. The priest even scolded his young
charges, when necessary, in Hawaiian. Many years later,
when visited at the Museum by a Catholic nun who was
teaching in Kalihi, Kawena was still able to recite “Aloha
‘Oe Malia” (the “Hail Mary”) as she had been taught it by
Father Kelekino.
Kawena’s parents educated her in both Hawaiian and
English. Pa‘ahana spoke to her daughter only in Hawaiian
and, as her own mother had done for her, taught Kawena
all the traditions that she knew. Pa‘ahana helped Kawena to
continue on the path of cultural knowledge by sharing her
own storehouse of Hawaiian tradition with her young
daughter. In contrast, Henry Wiggin, though fully fluent in
Hawaiian, spoke only English to his daughter. He, a
descendant of the poet Anne Bradstreet and Massachusetts
Bay Colony governor Simon Bradstreet, filled her young
mind with the eastern seaboard stories of Paul Revere,
Ichabod Crane, and Rip Van Winkle; the poetry of Henry
Wadsworth Longfellow; and readings from Ralph Waldo
Emerson, Nathaniel Hawthorne, and the Bible. Henry
Wiggin was a strong influence on his daughter. From him,
Kawena learned of the world outside Hawai‘i and of the
traditions handed down by his New England family. Henry
offered such New England-flavored advice to his daughter
as, “Determination is going in the right direction. Going in
the opposite direction is stubbornness.” Although Kawena
has never traveled outside

The rising billows of the eight seas (2199),

which refers to the channels of the Hawaiian Islands, she

has always hoped that one day she would visit her father’s
birthplace, Salem, Massachusetts.
In 1902 the Wiggins moved to Kapu‘euhi (now known as
Glenwood), Puna, in the uplands near Kīlauea (on the way
to what is now the Hawaii Volcanoes National Park).
Kawena later attended school in Hilo, where classes were
in English and speaking Hawaiian was prohibited.
The Wiggin family later moved again, this time to
Honolulu where Henry became a guard at Oahu Prison.
Kawena was enrolled as a boarding student at Kawaiahao
Seminary (now Mid-Pacific Institute) in Mānoa Valley. It
was there that Kawena was punished one day for speaking
Hawaiian to a new student who was having difficulty
understanding English. She never forgot this incident, and
the Wiggins did not send their daughter back to school the
next term. They wanted Kawena to be fluent in both
Hawaiian and English. In many ways ‘Ōlelo No‘eau may be
seen as a tribute to the tenacious stand taken by Henry and
Pa‘ahana on their daughter’s bilingualism.
Despite the changing locations and languages of her
schooling, Kawena was always an eager student, a trait she
never lost. It was a neighbor in Honolulu, Laura C. Green,
who first recognized Kawena’s special talents and
encouraged her to write stories. Kawena did more than just
write stories; she began to write recollections of her
grandmother and parents, and of their teachings. It was at
this time that she also began seriously collecting Hawaiian
proverbs and sayings. The date was around 1910, when
Kawena was about 15 years old, and the activity she had
begun was to become her life’s work.
Kawena completed high school at the Seventh-Day
Adventist Hawaiian Mission Academy when she was
twenty-eight years old, and had been married for ten years.
Kawena married Kaloli‘i Pukui in 1913. Though both
desired children, the marriage was for many years
childless. Soon after Henry and Pa‘ahana Wiggin adopted
an infant girl of Japanese ancestry, who had been left
parentless by the epidemic of Spanish influenza in 1920,
they gave the child to Kawena and Kaloli‘i to raise, hānai.
Patience was the English name given to the child by Henry,
and Namakauahoa-o-Kawena, The-haughty-eyes-of-Kawena,
was the Hawaiian name bestowed by Pa‘ahana. Pa‘ahana
declared that as the child matured she would care for her
makua (parent), Kawena. Patience and Kawena lived their
lives under the same roof until the hospitalization of
Kawena in 1980. “My Japanese hānai is like a parent to
me,” said 66-year-old Kawena in 1959. About a year after
the adoption of Patience, a second daughter of Hawaiian-
Japanese ancestry was adopted by Henry and Pa‘ahana and
also given, hānai, to Kawena and Kaloli‘i. The second
daughter was named Faith. It was not until 1931 that a
child was born to Kawena and Kaloli‘i, a daughter who was
named Asenath Henrietta Pelehonuamea Napuaala-o-
Nu‘uanu (Pele).
Patience Namaka Wiggin Bacon described the
atmosphere at home:
 When we were youngsters growing up, we were forced
to speak Hawaiian in order to get our thoughts across
with our grand-aunts and uncles—for they hardly
spoke English.

Patience also recalled a statement made by Pa‘ahana that

aptly presents the views of her kahu hānai (guardian)
Kawena:

We are now in the Christian era. Let’s walk that way,

but do not look back on the past with scorn and
criticism—look back with understanding and
appreciation.

In 1917, as the funeral cortege of Queen Lili‘uokalani

moved solemnly up Nu‘uanu Valley to the Royal Mausoleum
at Mauna ‘Ala, beautiful Hawaiian chanting could be heard
escorting the last Queen of Hawai‘i on her last journey. One
of those chanting was Kawena’s ‘Uncle’ Kahoaleawai.
Kahoaleawai was a cousin to Pa‘ahana Wiggin, and his
home in Kalihi was often visited by Kawena and her family.
From the lānai (porch) of Kahoaleawai’s home Kawena
could see Bishop Museum, and she would often sit and
gaze at it. One day Kahoaleawai told his ‘niece’ Kawena
that someday she would work at “Pauahi’s Museum” and
love “Pauahi’s house.” Kawena could not believe him, for in
her own mind she believed she “lacked schooling.” History
has proven Kahoaleawai’s predictions more real than
Kawena’s doubts.

It was Kawena’s old Honolulu neighbor Laura Green who

first introduced Kawena to academic researchers and who
first presented her translating skills and knowledge of
Hawaiian tradition to a wider audience. In a 1921 letter to
her cousin Dr. Martha Beckwith, a Professor of Folklore at
Vassar College, Laura Green wrote:
 She [Kawena] kindly offered to help me with the
translation of the Puna stories.... Mary is so quick to
know what the obscure passages mean.

Other letters to Beckwith from Green written in 1922 also

contain passages praising Kawena’s work:

She is really wonderful with so much knowledge of

Hawaiian in such a young person. Of course these
stories are simple, but I am glad they can be kept,
especially for the quaint sayings or proverbs that are
attached thereto.

I wish an instrument were in my possession to take the

intonations of her sweet Hawaiian voice—boast, scorn,
humility, anger—that the stories might reproduce this.

The result of this friendly collaboration was a

publication, Hawaiian Stories and Wise Sayings
(Beckwith 1923), containing 77 sayings assembled and
translated by Kawena and edited by Martha Beckwith
with the assistance of Bernice Belser at Vassar. Of
those sayings, 68 are included in ‘Ōlelo No‘eau.
Laura Green had introduced Kawena to Martha
Beckwith, who was Kawena’s first contact with the
academic world. Earlier Laura Green had been among
the first to encourage Kawena to write and to record
her knowledge of tradition. Laura Green had also been
involved in Kawena’s translation work being published
for the first time. And all of this had come to pass
because Henry Wiggin had chosen to move his family
to Honolulu, and the Wiggins and Laura Green had
happened to become neighbors.
Laura Green was born in 1864 in Makawao, Maui,
the daughter of the Reverend Jonathan and Mrs.
Asenath Green. She had been raised with a Hawaiian
 nurse and so had come to the language as a baby.
Kawena had a long and warm friendship with her, and
named her own daughter Asenath to honor Laura
Green’s mother.

KAWENA BEGAN HER LONG ASSOCIATION with the Bernice Pauahi

Bishop Museum around 1928 when she started assisting
Dr. Martha Beckwith with the translation of Hawaiian
newspapers and manuscripts for the Museum. These first
translations continue to provide invaluable source material
for scholars today.
Kawena’s skills as a Hawaiian-English translator quickly
gained the attention of other scholars associated with the
Bishop Museum. Dr. E.S.C. Handy sought assistance from
Kawena in 1933. Dr. Herbert Gregory, then Museum
Director, in 1933 wrote:

E.S. Craighill Handy, Ethnologist, gave his attention to

Hawaiian therapeutics. In this work he was assisted by
Mrs. Mary Kawena Pukui, who translated manuscripts
and recorded new material from her own knowledge
and from that of her mother, Mrs. Wiggin, and of
Hawaiian friends. Miss Katherine Livermore collected
and made illustrations of medicinal plants, and
cooperated with Mrs. Pukui in obtaining information
on medicinal practices.

The Outline of Hawaiian Physical Therapeutics, by E.S.C.

Handy, M.K. Pukui, and K. Livermore, was published in
1934 as a Bishop Museum Bulletin. Thus began the long
and very successful collaboration of Handy and Pukui,
names that were to appear together on several other
publications. In 1935, Dr. and Mrs. Handy again
collaborated with Kawena, including her on what was her
first official field trip to Hawai‘i, the island of her birth. Two
important publications resulted from this early field work:
The Hawaiian Planter, Volume 1 (Handy 1940) and The
Polynesian Family System in Ka-u, Hawai‘i (Handy and
Pukui 1958). Of his “most valued Polynesian informant” and
her care and consideration in dealing with the intimate
personal and family details that her interviews produced,
Handy later wrote:

[I have] developed a sense of respect, honor, and

responsibility toward our informant, comparable to
that prevailing in other professional levels of our own
civilization (Doctors, Lawyers, Priests, Ministers,
Authors) entailing respect for the privacy of
confidential information.

Kawena’s activities and interests went beyond the

narrow walls of academic research. She was particularly
interested in, and deeply loved, the Hawaiian hula. In 1933
a lecture-demonstration of traditional hula by Kawena and
her daughter Patience at The Kamehameha Schools was a
historic event.

Kuhi no ka lima, hele no ka maka.

Where the hands move, there let the eyes follow.
A rule in hula.

The fluid dance movements of Patience, with her long black

hair almost touching the floor, and Kawena’s chanting with
ipu gourd accompaniment will always remain as vivid
memories.

I le‘a ka hula i ka ho‘opa‘a.

The hula is pleasing because of the drummer.
The lesser details that one pays little attention to
are just
 as important as the major ones. Although the
attention is
given to the dancer, the drummer and chanter
play an
important role in the dance.

In addition to her translation work for Bishop Museum,

Kawena was pursuing simultaneous careers as a teacher
and lecturer. In 1939 she was an instructor at Punahou
Elementary School, where she drew upon both her mother
and her daughters for assistance. Classes were lively when
Pa‘ahana and Kawena taught at Punahou, as Jane Lathrop
Winne, who was then on the school staff, reminisced in
1961. Jane Winne was also involved with Kawena in 1943
and 1944, when Jane coordinated programs for the
Musicians’ Center at the Library of Hawaii. Kawena,
producing the translations and explanations, worked with
other specialists in the music and dance of old Hawai‘i,
such as Fred Beckley Kahea, Lokalia Montgomery, and
Iolani Luahine. In the same period, Kawena also taught
classes in the Hawaiian language at the Young Women’s
Christian Association and Bishop Museum and later, at her
home.
Kawena was officially appointed to the staff of the Bishop
Museum as a “Translator” in 1937.
Late in 1937 Kawena spoke to the Hawaii
Anthropological Society on “Old Hawaiian Newspapers.”
The following is a short excerpt.

In 1865 the realization that Hawaiian legends and facts

of old Hawaiian life would be lost unless recorded led
some people in Honolulu to form a society called “Ka
Ahahui Imi i ka Mea Kahiko o Hawaii nei,” or “The
Society Seeking to Save Hawaiian Folklore”—a Hawaiian
Anthropological Society as it were. S.M. Kamakau wrote
 to the Nupepa Kuokoa urging his fellow-Hawaiians to
record all they knew.…

There can be little question that Kawena did her utmost to

follow that urging. Grandmother Po‘ai and parents
Pa‘ahana and Henry all still live on in her work. She took
their gifts of lore and tradition and poetry, saved them, and
documented and preserved them to be left in “Pauahi’s
house” for those who will follow.
Ua hilo ‘ia i ke aho a ke aloha.
Braided with the cords of love.
Held in the bond of affection.
From her memories, notes, interviews, and translations
she assembled material that would form the basis for what
has become a landmark in the study of Hawaiian language
and culture, the Hawaiian Dictionary (originally published
as the Hawaiian-English Dictionary), which she coauthored
with Samuel H. Elbert. Yet she never ceased the project she
had begun as a child of fifteen, collecting and recording the
sayings and proverbs of her culture. All the while she was
translating material from historic Hawaiian newspapers,
old manuscripts, journals, and chants, she noted the
sayings that she found and added them to the collection
that had started with those of her family. For example, it
was while translating a letter published in a Hawaiian
newspaper that Kawena found the following:

If you recall the genealogical chant called “Kaoulikookea

ka moku,” there you will find a comparison to the fish
that pierces the hand (with its dorsal fin).

He is an alaihi kalaloa that pierces the hand. That is the

way the body of the chief was described, the kapu was
like that. He could not be touched. That was the way it
was said in the olden days.
Variants of this saying can be found in sayings 525 and
1277. Many of the sayings Kawena collected were included
in the Hawaiian-English Dictionary. Seventeen sayings form
the basis for the short publication ‘Olelo No‘eau a ka
Hawaii: Folk Sayings from The Hawaiian (1961), by Jane
Lathrop Winne, which is aimed primarily at children.
However, the vast majority of Kawena’s collection has not
been published until now in its complete form.
On the occasion of the publication of the Hawaiian-
English Dictionary in 1957, Kawena offered to the
gathering at a Bishop Museum reception the premiere
performance of the hula “Poli‘ahu.” Composed and
choreographed by Kawena for Poli‘ahu, the snow goddess
of Mauna Kea, the dance was performed by her daughter
Pele accompanied by Kaupena Wong on the pahu (drum)
and in chant.
It was the following year, in an address at the University
of Hawaii, that Kawena offered a typical, and yet truly
classic, understatement of what was even then more than
forty years of effort:

Aloha. I have been interested in Hawaiian sayings for a

number of years and have made comparisons with the
sayings of my father’s people, the haole.

Also in 1958, Kawena was asked for a summary of her

year’s contributions, to be included in the Museum’s annual
report. It was to be “concise, but in sufficient detail to
present an adequate picture of activities and
accomplishments.” The suggested outline listed five topic
headings—Kawena totally ignored three of them. The two
she did respond to follow:
Work for the year, including staff and volunteer
assistance.
a. Work completed: [blank]
 b. Work in progress: Translations, tape recordings, giving
information
c. Field work: none
d. Publications: none
e. Plans for future work: same as work in progress
Relations with the public, including
a. Assistance given institutions and individuals: Plenty!
b. Talks given: University of Hawaii (Carey Miller)
c. Publicity material furnished: Plenty!
d. Visitors to the department: Also Plenty!
e. Work on exhibits: Information.

Fully understanding the importance of this document,

Kawena carefully signed it in ink. She then picked up her
pencil, turned back to the yellowed and fragile newspaper
on her desk, and went back to her translating. Kawena
clearly had her own priorities.

In 1956 Kawena had witnessed with great interest a live

demonstration of new field-collecting techniques, using the
Bishop Museum’s recently acquired tape recorder. She
carefully watched the preparations and proceedings, and
later encouraged her daughter Pele, who had studied
traditional chanting with Malia Kau, to record material for
the Museum. Kawena herself was quick to adapt the tape
recorder to her own goal of recording Hawaiian traditions
and soon became one of the most successful interviewers.
In 1965 she recorded her own thoughts on this activity:

I am now exchanging knowledge with those interested in

Hawaiians themselves, their thinking pattern, the why of
their behavior. I tell them of the old and they tell me of
the new and together we learn. I like to learn, even if I
am over three score and ten.… Because I know my
mother’s language, I’ve enjoyed exchanging thoughts
 with other Polynesians to discover our alikenesses and
our differences. And because I know my Father’s, I can
explain to others what we have had here and lost and
what we still retain.

Kawena always thanked people for permitting their

voices to be tape-recorded and “preserved in the house of
the ali‘i, Pauahi.” She was astonished and laughed when
she was in turn once thanked “for letting us hear the
Hawaiian Language.”

The body is a house for the thoughts. (563)

The thoughts of Kawena, influenced as they were by her

family and childhood, carried her through a wide range of
topics, usually punctuated by a saying or a poetical
reference. The unbiased acceptance of others’ religious
beliefs that had been taught Kawena by Grandmother Po‘ai
never left her. She enjoyed the discussion of religions,
including Buddhism and Taoism, with people of various
faiths. She enjoyed learning about different customs and
cultures, particularly those of the immigrant groups that
came to populate Hawai‘i.
In 1959, twenty-four years after her first experience as a
field worker with Dr. and Mrs. Handy, Kawena again
returned to the island of her birth as a field worker. In
addition to her ever present pad and pencil, she now had a
tape recorder and an assistant, myself. The Museum’s
Department of Anthropology was conducting a two-month
archaeological survey in the Hawaii Volcanoes National
Park. The work included the documentation of the surviving
knowledge and traditions relating to the still-visible
remains of ancient Hawaiian sites.
Kawena’s family, who lived from Ka‘ū (Mākaha) to Puna
(Ku-mākaha)
 Puna leans and reclines on Ka‘ū (994)

responded wholeheartedly to Kawena’s questions and tape-

recording of their recollections. In Puna the children and
grandchildren of Kawena’s cousin addressed her as “Tūtū
Haole” with obvious affection.
On another occasion, when three women in Hāna, Maui,
were reluctant to speak with the “wahine haole”
(Caucasian woman), Kawena greeted them: He aloha no
Ka‘uiki, o ka ua Laniha‘aha‘a o Hāna (Beloved Ka‘uiki, the
rain-of-the-low-sky of Hāna). The delighted women told
Kawena that she should become a politician and that they
had not heard that kind of Hawaiian since the old days of
political rallies.

Tūtū Kawena Pukui cared for and nurtured the Hawaiian

language in all of its varied aspects. Her gentle manner of
instruction and discussion can be likened to
E lawe i ke a‘o a mālama, a e ‘oi mau ka na‘auao.
He who takes his teachings and applies them
increases his knowledge.
Kawena and I traveled from Kaua‘i to Hawai‘i recording
the traditions of our land. Inscribed in a treasured copy of
The Polynesian Family System in Ka-‘u, Hawai‘i, a gift from
Kawena, is:
Ia Lilihana

Ku‘u hoa o na kai ewalu

My companion of the eight seas

Kawena Pukui.
Kawena has lived her life in accordance with a classic piece
of traditional advice:
 E kanu mea ‘ai o nānā keiki i ka ha‘i.

Plant edible food plants lest your children look

with longing at someone else’s.

Kawena planted and nourished the seeds of Hawaiian

wisdom in what became her own yard, that of the house of
her beloved ali‘i Pauahi, Bishop Museum. She has left the
fruits so that they may be picked by us, her Hawaiian
children, and by all those who truly love Hawai‘i.
A study of the sayings will reveal much of Hawai‘i, its
social and religious organization, and the changes in both
over the decades. It will show that much of the way that
Hawaiians have viewed the world is still retained and give
an understanding of their emotional expressions and how
they traditionally view the problems of life. Above all, the
proverbs show the love of the Hawaiians for Hawai‘i and
for their traditions. To know the sayings is to know Hawai‘i.
The careful reader who probes and studies the proverbs
and poetical sayings collected by Kawena will become her
companion on a journey of understanding. She makes us a
gift of the lei of knowledge she has spent so long collecting.
Knowledge to me is life.

Ua mau ke ea o ka ‘āina i kapono.

The life of the land is perpetuated in
righteousness.

Mary Kawena Pukui.

ELEANOR LILIHANA-A-I WILLIAMSON

HONOLULU, HAWAI‘I, 1983
 SELECTED BIBLIOGRAPHY

1933 Hawaiian Folk Tales. Third Series. Publications of the

Folk-Lore Foundation No. 13. Vassar College,
Poughkeepsie, N.Y.

1936 The Legend of Kawelo and other Hawaiian Folk Tales.

Collected and translated by Laura C. S. Green and Mary
Kawena Pukui. Honolulu.

1942 Hawaiian Beliefs and Customs During Birth, Infancy,

and Childhood. Occasional Papers of the B. P. Bishop
Museum XVI (17). Bishop Museum Press, Honolulu.

1943 “Games of My Hawaiian Childhood.” California

Folklore Quarterly 2(3):205-220.

1949 “Songs (Meles) of Old Ka‘u, Hawaii.” Journal of

American Folklore 62:247-258.

1957 Hawaiian-English Dictionary. With Samuel H. Elbert.

University of Hawaii Press, Honolulu. Second edition
1961; Third edition 1964.

1958 The Polynesian Family System in Ka-‘u, Hawai‘i. With

E. S. Craighill Handy. The Polynesian Society (Inc.),
Wellington, N.Z. Reprinted in 1972 by Charles E. Tuttle
Co., Inc., Rutland, Vermont and Tokyo, Japan.

1964 English-Hawaiian Dictionary. With Samuel H. Elbert.

University of Hawaii Press, Honolulu.
1971 Hawaiian Dictionary: Hawaiian-English, English-
Hawaiian. With Samuel H. Elbert. The University Press of
Hawaii, Honolulu.

1972 Nānā I Ke Kumu (Look to the Source). Two volumes.

With E. W. Haertig, M.D., and Catherine A. Lee. Hui
Hānai, Queen Liliuokalani Children’s Center, Honolulu.

1973 The Echo of Our Song. Translated and edited by Mary

Kawena Pukui and Alfons L. Korn. The University Press of
Hawaii, Honolulu.

1974 Place Names of Hawaii. With Samuel H. Elbert and

Esther T. Mookini. The University Press of Hawaii,
Honolulu.

1976 “Aspects of the Word Lei.” In Directions in Pacific

Traditional Literature, edited by Adrienne L. Kaeppler
and H. Arlo Nimmo, pp. 103-115. B. P. Bishop Museum
Special Publication 62. Bishop Museum Press, Honolulu.

1979 Hawaiian Grammar. With Samuel H. Elbert. The

University Press of Hawaii, Honolulu.

1980 Hula: Historical Perspectives. With Dorothy B.

Barrère and Marion Kelly. Includes reprints of “The Hula,
Hawaii’s Own Dance” (1942), “Ancient Hulas of Kauai”
(1936), and “The Hula” (1943). Pacific Anthropological
Records 30. Department of Anthropology, B.P. Bishop
Museum, Honolulu.

SELECTED AWARDS AND DEGREES

1957 David Malo Award for Outstanding Contribution
Towards Preserving Hawaiian Culture. Rotary Club West
Honolulu.

1960 Honorary Doctorate of Letters. University of Hawaii.

1963 Roselani Award for Outstanding Contribution to the

Field of Arts and Letters. Honolulu Chapter of the
National Society of Arts and Letters.

1974 Honorary Degree of Doctor of Arts & Letters. The

Church College of Hawaii (now Brigham Young
University-Hawaii).

1974 The Governor’s Award of the Order of Distinction for

Cultural Leadership. State Council on Hawaiian Heritage
of the State Foundation on Culture and the Arts.
 ‘ŌLELO NO‘EAU

HAWAIIAN PROVERBS & POETICAL SAYINGS

 Aa

1 ‘A‘ahu ‘ili kao.

Wearer of goat hide.
An expression of contempt for a person who is so
lazy he uses goat hides instead of mats, which
require work to make, for his bedding. Such a person
is recognized by his goaty odor.

2 ‘A‘a i ka hula, waiho ka hilahila i ka hale.

When one wants to dance the hula, bashfulness
should be left at home.
Also expressed A‘o i ka hula,…

3 A ‘ai ka manu i luna.

The birds feed above.
An attractive person is compared to a flower-laden
tree that attracts birds.
4 A aloha wale ‘ia ka ho‘i o Kaunuohua, he pu‘u wale no.
Even Kaunuohua, a hill, is loved.
If a hill can be loved, how much more so a human?

5 A‘ea‘e mōhala i luna o ke kukui.

Whiteness unfolds on the kukui trees.
Used in reference to a person who grays, comparing
him to a blooming kukui tree laden with white
flowers.

6 ‘Āha‘i aku la i ka welowelo.

Took off into the breeze.
Rose in triumph, as a kite rises into the sky;
hastened away with great speed.

7 ‘Āha‘i la i ka pupuhi.
Away like a gust [of wind].
Travel with the speed of wind.

8 Ahē no ka manu o Ka‘ula, he lā ‘ino.

When the birds of Ka‘ula appear wild, it denotes a
stormy day.
Signs of trouble keep people away.

9 A hewa no he hale kanaka, ‘a‘ohe hewa o ka hale

kanaka‘ole.
Fault can be found in an inhabited house and none in
an uninhabited one.
 Mistakes and weakness are always found in
humanity.

10 A hīkapalalē, hinolue o walawala ki pohā!

This is what the Hawaiians thought the first white
men to visit the islands said. It is untranslatable
gibberish repeated with laughter when one is told
something utterly incomprehensible.

11 A hua a pane; a pane ka waha, he ho‘olono ko ne‘i.

A word in reply; open the mouth and speak, for a
listener is here.
A command to speak up and tell what one has come
for. Used in ho‘opāpā riddling.

12 Ahu a lālā kukui.

The kukui branches lay about in heaps.
Strewn about in every direction. An expression that
refers to an untidy place or the strewing of dead
bodies after a battle.

13 Ahu ka ‘ala‘ala palu.

A heap of relish made of octopus liver.
Nothing worth troubling about. Octopus liver
(‘ala‘ala) was not a choice food. It was mashed and
used as bait.

14 Ahu ka hoka i Kapākai.

A heap of disappointment at Kapākai.
 Fooled and left stranded. In ancient times, two
fishermen sailed from Kapākai, a small canoe landing
between ‘Upolu Point and the heiau of Mo‘okini in
Kohala. As they were about to leave for Maui, a
stranger asked permission to accompany them, and
it was granted. Late that night one of the fishermen
signaled to the other to toss the passenger
overboard because he was doing nothing to help
with the canoe. The passenger guessed what they
were up to and cried, “Oh! I forgot my cowry sinkers
at the canoe landing.” Cowry sinkers were valuable,
so they turned about and returned to Kapākai. Upon
landing, the passenger leaped ashore. When asked
where the sinkers were, he pointed to two half-
buried rocks nearby. The fishermen were
disappointed (hoka) in not obtaining the coveted
cowry sinkers. In another version the saying
originated at the birth of Kamehameha I on a canoe.
At the landing at Kapākai his mother pretended
illness, which drew attention to herself and gave
Nae‘ole the opportunity to seize the newborn baby
and flee with him into hiding.

15 Ahu ka pala naio.

A heap of excretal residue where pinworms are
found.
A rude remark. Said of something unworthy of
attention or to show disbelief in a statement.

16 Ahu kāpeku i ka nalu o Puhili.

Much thrashing about in the surf of Puhili.
Signifying an abundance of food. Thrashing about in
the water drives fish into the nets.
17 Ahu ke pilo.
A heap of stinks.

18 Ahu kupanaha ka lā i Mānā.

Peculiar is the action of the sun in Mānā.
Said of a delusion. Mānā, Kaua‘i, is a place where
mirages were once seen.

19 Ahulau ka Pi‘ipi‘i i Kakanilua.

A slaughter of the Pi‘ipi‘i at Kakanilua.
In the battle between Kahekili of Maui and
Kalani‘ōpu‘u of Hawai‘i, on the sand dunes of
Wailuku, Maui, there was a great slaughter of
Hawai‘i warriors who were called the Pi‘ipi‘i. Any
great slaughter might be compared to the slaughter
of the Pi‘ipi‘i.

20 Ahuwale ka nane hūnā.

The hidden answer to the riddle is seen.
That which was a secret is no longer hidden.

21 Ahuwale na pae pu‘u o Hā‘upukele.

The row of Hā‘upukele’s hills are in full view.
Said of anything that is exposed or very obvious.

22 Ahuwale na pali kahakai o Kamilo.

Exposed are the sea cliffs at Kamilo Beach.
 Said of a woman who sits carelessly and exposes
herself. Kamilo Beach is in Ka‘ū.

23 Aia a kau ka i‘a i ka wa‘a, mana‘o ke ola.

One can think of life after the fish is in the canoe.
Before one feels elated and makes plans he should
first secure his “fish.”

24 Aia aku la i kula panoa wai ‘ole.

Gone to the dry, waterless plain.
Gone where one may find himself stranded or
deserted.

25 Aia aku la no i Ki‘ilau.

He is gone to Ki‘ilau.
Said of senseless chatter, aimless talk. A play on ki‘i
(fetch) and lau (many), meaning to fetch much; that
is, to fetch a lot to talk about. Ki‘ilau is a place in
‘Ewa, O‘ahu.

26 Aia aku la paha i Kiolaka‘a.

Perhaps it is gone to Kiolaka‘a.
Gone to the place of thrown-away things. Used when
something is thrown away and later wanted. A play
on kiola, to throw away. Kiolaka‘a is a place in Ka‘ū.

27 Aia aku la paha i Waikīkī i ka ‘imi ‘ahu‘awa.

Perhaps gone to Waikīkī to seek the ‘ahu‘awa sedge.
 Gone where disappointment is met. A play on ahu
(heap) and ‘awa (sour).

28 Aia aku nei paha i Kaiholena.

Perhaps gone to Kaiholena.
Perhaps gone to loaf somewhere. A play on lena
(lazy).

29 Aia anei ka maka i ke kua o ‘ike ‘ole iho?

Are the eyes on the back that one cannot see what is
being done?
Said of one who declares that he doesn’t know how
to do a certain thing and perhaps will not be able to
learn.

30 Aia a ola hou o Kupanea.

When Kupanea comes to life again.
When Kupanea died, Kaona, a false prophet who
lived during the reign of Kamehameha III, suggested
that the family leave him unburied and that Kaona’s
prayers would restore the corpse to life again.
Instead Kupanea’s corpse became decomposed and
had to be buried. Thus, this humorous saying—
meaning never!—came into being.

31 Aia a pa‘i ‘ia ka maka, ha‘i ‘ia kupuna nana ‘oe.

Only when your face is slapped should you tell who
your ancestors are.
Hawaiians were taught never to boast of illustrious
ancestors. But when one is slandered and called an
 offspring of worthless people, he should mention his
ancestors to prove that the statement is wrong.

32 Aia a pohā ka leo o ka ‘a‘o, kāpule ke momona o ka

‘uwa‘u i ka puapua.
When the ‘a‘o birds’ voices are distinctly heard, the
‘uwa‘u birds are fat even to the very tails.
The ‘a‘o bird was not heard during the nesting
season. When the fledglings emerged and their cries
were heard, the season had come when young ‘uwa‘u
were best for eating, and the people went to snare
them.

33 Aia a wela ke po‘o o ke keiki i ka lā.

When the head of the child is warmed by the sun.
When he is old enough to toddle or creep by himself
into the sunlight.

34 Aia a wini kākala, a ‘ula ka lepe o ka moa, alaila kau i ka

haka.
When the spur is sharp and the comb red, then shall
the cock rest on a perch.
When a boy becomes a man, then shall he take a
mate.

35 Aia ia Ka‘aikiola.
Ka‘aikiola has it.
Mr. Throw-away has it. A play on the name Ka-‘ai-
kiola (Throw-away-food). Said when an article is
carelessly mislaid.
36 Aia i Hi‘ikua; i Hi‘ialo.
Is borne on the back; is borne in the arms.
When one has gone to a far place where he cannot
be seen by loved ones, he is said to be in Hi‘ikua; and
when one is where he can be seen daily, he is said to
be in Hi‘ialo. Also said of a favorite child, who is
carried in the arms or on the back. Also said of the
‘aumākua.

37 Aia i Hilo o Alanaio; aia i Puna o Kapoho; aia i

Laupāhoehoe o Uleki‘i.
In Hilo is Alanaio; in Puna is Kapoho; in
Laupāhoehoe is Uleki‘i.
A vulgar play on place names, calling attention to
private parts, which are omens of disappointment
when seen in dreams. An expression of contempt for
one who brings bad luck. Alanaio (Way-of-the-
pinworm), the anus, is in Hilo; Kapoho (The
Container), the vagina, is in Puna; and Uleki‘i (Rigid
Penis) is in Laupāhoehoe.

38 Aia i ka huki nehu, ka i‘a kaulana o ka ‘āina.

Gone to haul in the nehu, the well-known fish of the
land.
Gone to get nehu for bait. Gone to get her man; that
is, gone to get the bait that will get him.

39 Aia i ka huki ulua.

Gone to haul ulua fish.
Gone to get her man. The ulua fish signifies a man.
40 Aia i ka mole kamali‘i, ‘a‘ohe i o‘o ka iwi.
Still rooted in childhood when the bones have not
matured.
Said of a person who is still a child, either physically
or mentally.

41 Aia i ka mole o Lehua.

At the taproot of Lehua.
Said of one who is out of sight for a long time,
neither seen nor heard of. Lehua is an island beyond
Ni‘ihau.

42 Aia i ka ‘ōpua ke ola: he ola nui, he ola laulā, he ola

hohonu, he ola ki‘eki‘e.
Life is in the clouds: great life, broad life, deep life,
elevated life.
The reader of omens knows by their shape and color
whether clouds promise rain and prosperity, or warn
of disaster.

43 Aia i Ka‘ū i Ka‘alu‘alu.

There in Ka‘ū is a place named Ka‘alu‘alu.
When seen from the ocean, Ka‘alu‘alu appears
creased. This saying is applied jokingly to the
wrinkles of a person, or to wrinkled clothing.

44 Aia i Kea‘ā.
He is in Kea‘ā.
 A Ka‘ū saying applied to a wilfully inattentive person
who hears no more than a deaf-mute. A play on a‘ā.

45 Aia i ke au a ka hewahewa.
Gone on a crazy current.
Gone on his own wandering way.

46 Aia i Kohala, i Puehuehu.

Gone to Kohala, to Puehuehu.
Nothing more is left. Used about someone who has
lost everything. A play on puehu (to scatter like fine
dust). Also expressed Ho‘i i Kohala i Puehuehu.

47 Aia i Kōloa.
Is at Kōloa.
A play on kō (drawn) and loa (long)—drawn a long
way under. Drunk.

48 Aia i Kona i Honalo.

It is in Kona, in Honalo.
A play on nalo (lost). You’ve lost it and it is gone.

49 Aia i kula i ka ‘ala‘alapūloa.

Gone on the plain to gather ‘ala‘alapūloa.
Gone on a wild goose chase. A play on ‘ala‘ala
(octopus liver), meaning nothing worthwhile.
‘Ala‘alapūloa is another name for the weed commonly
known as ‘uhaloa.
50 Aia i luna o ‘Ualaka‘a.
He is up on ‘Ualaka‘a.
A play on ‘Uala-ka‘a (Rolling-potato- hill). Said of one
who, like a rolling potato, has nothing to hold fast to.
The hill was said to have been named for a sweet
potato that broke loose from its vine on a field above
and rolled down to a field below in Mānoa.

51 Aia i Pāula ka waha o nei kauwā aia i Alanaio ka waha o

nei kauwā; aia i Paukū-nui ka waha o nei kauwā.
The mouth of this slave is at Pā‘ula; the mouth of this
slave is at Alanaio; the mouth of this slave is at
Paukū-nui.
An insulting saying. It began when Keawe, ruler of
Hawai‘i, went on a visit to Kaua‘i and while in a
crowd of chiefs silently broke wind. None knew the
source, but it was Keawe’s servant who made this
insulting remark. Pā‘ula (Red Dish) signifies that the
rectal opening shows red; Alanaio (Way-of-the-
pinworm) also refers to the anus; and Paukū-nui
(Large Segments) refers to large stools. Hence, a
red, worm-infested anus that produces large stools.
It was not until Keawe returned to Hawai‘i that his
servant learned that his own chief had been the
 culprit. Pā‘ula, Paukū-nui, and Alanaio are place
names in Hilo.

52 Aia ka ‘ike ia Polihua a lei i ka mānewanewa.

One proves a visit to Polihua by wearing a lei of
mānewanewa.
A person proves his visit to a place by bringing back
something native to the area. Refers to Polihua,
Lāna‘i.

53 Aia ka ‘o‘ole‘a o ka pāpa‘i i ka niho.

The strength of the crab is in the claw.
All noise but no action. Said of one who makes
threats but doesn’t carry them out.

54 Aia ka pu‘u nui i ke alo.

A big hill stands right before him.
He has a problem.

55 Aia ka wai i ka maka o ka ‘ōpua.

Water is in the face of the ‘ōpua clouds.
In Kona, when the ‘ōpua clouds appear in the
morning, it’s a sign that rain is to be expected.

56 Aia kēkē na hulu o ka umauma ho‘i ke kōlea i Kahiki e

hānau ai.
When the feathers on the breast darken [because of
fatness] the plover goes back to Kahiki to breed.
 A person comes here, grows prosperous, and goes
away without a thought to the source of his
prosperity.

57 Aia ke ola i ka hana.

Life is in labor.
Labor produces what is needed.

58 Aia ke ola i Kahiki.

Life is in Kahiki.
Life and prosperity are in the care of the gods, and
the gods are said to reside in Kahiki.

59 Aia ke ola i ka ihu o ka lio.

Life is where the horse’s nose points.
The scent of food leads one toward sustenance.

60 Aia ke ola i ka waha; aia ka make i ka waha.

Life is in the mouth; death is in the mouth.
Spoken words can enliven; spoken words can
destroy.

61 Aia kinaina i Kahiki.

The snuffing out of the light is up to Kahiki.
The ending of a human life is decided by the gods,
whose dwelling is in realms far away.
62 Aia ko kāne i ka lawai‘a, ho‘i mai he ‘ōpe‘a ka i‘a.
Your husband has gone fishing and returns with bats
for meat.
This saying comes from a children’s chant of
amusement for coaxing a sea animal to crawl from
its shell.

63 Aia ma kāhi hāiki.

Is in a narrow place.
Said of an unborn infant. No plans are made for it
until puka na maka i ke ao (the eyes are seen in the
daylight).

64 ‘Ai a manō, ‘a‘ohe nānā i kumu pali.

When the shark eats, he never troubles to look
toward the foot of the cliff.
Said of a person who eats voraciously with no
thought of those who provided the food, shows no
appreciation for what has been done for him, nor has
a care for the morrow.

65 Aia me Milu, kēlā mea i lalo lilo loa.

Is with Milu, that person away down below.
Dead. Milu is the god of the underworld.

66 Aia me Niolopua.
Is with Niolopua.
Is fast asleep. Niolopua is the god of sleep.
67 Aia no i ka mea e mele ana.
Let the singer select the song.
Let him think for himself.

68 Aia no i ke au a ka wāwae.
Whichever current the feet go in.
Hawaiians did not like to be asked where they were
going and this was the usual answer given when so
asked. It was felt that discussing any business such
as fishing or birdcatching beforehand results in
failure.

69 Aia no i ke kō a ke au.
Whichever way the current goes.
Time will tell.

70 “Aia no i ‘o,” wahi o Pahia.

“Yet to come,” says Pahia.
To be returned in kind later. Pahia, an honest, kindly
native of Hilo, always noticed what was given him
and always said in gratitude, “Yet to come, says
Pahia,” meaning that he would respond in kind.
People noticed that when he was given pork, he gave
pork in return, and he served fish to those from
whom he received fish. His friends and their friends
learned to say, “‘Yet to come,’ says Pahia,” when they
intended to return a kind favor.

71 Aia no ka pono—o ka ho‘ohuli i ka lima i lalo, ‘a‘ole o ka

ho‘ohuli i luna.
 That is what it should be—to turn the hands palms
down, not palms up.
No one can work with the palms of his hands turned
up. When a person is always busy, he is said to keep
his palms down.

72 Aia no ka pua i luna.

The flower is still on the tree.
A compliment to an elderly woman. Her beauty still
remains.

73 Aia no ke ea i ka puka ihu.

The breath is still in the nostrils.
A facetious reply when someone asks how a friend or
relative is.

74 Aia paha ia lima ‘āpā.

Perhaps Touch-hand has taken it.
Somebody with very quick hands must have taken it.

75 ‘Ai a pu‘u ka nuku.

Eat till the lips protrude.
Eat until one can take no more.

76 ‘Ai ku, ‘ai hele.

Eat standing, eat walking.
Said of anything done without ceremony, or of
anything unrestrained by kapu.
77 ‘Ai ku, ‘ai noa.
Eat standing, eat freely.
Said by one about to leave a religious feast, when he
must depart before it is over.

78 ‘Ai manu Ko‘olau.

Eat of the birds of Ko‘olau.
Said of a feast where delicious foods are eaten.

79 ‘Āina i ka houpo o Kāne.

Land on the bosom of Kāne.
Puna, Hawai‘i. It is said that before Pele migrated
there from Kahiki, no place in the islands was more
beautiful than Puna.

80 ‘Āina koi ‘ula i ka lepo.

Land reddened by the rising dust.
Said of ‘Ewa, O‘ahu.

81 ‘Aina kō kiola wale ‘ia i ka nahele.

Sugar-cane trash thrown in the wilderness.
A derogatory expression applied to a person of no
consequence.

82 ‘Ai no i ka ‘ape he mane‘o no ko ka nuku.

He who eats ‘ape is bound to have his mouth itch.
 He who indulges in something harmful will surely
reap the result.

83 ‘Ai no i kalo mo‘a.

One can eat cooked taro.
The work is done; one can sit at ease and enjoy
himself.

84 ‘Ai no ka ‘īlio i kona lua‘i.

A dog eats his own vomit.
Said of one who says nasty things of others and then
has those very things happen to himself.

85 ‘Ai no ka ‘iole a ha‘alele i kona kūkae.

A rat eats, then leaves its droppings.
Said of an ungrateful person.

86 ‘Ai no ke kōlea a momona ho‘i i Kahiki.

The plover eats until fat, then returns to the land
from which it came.
Said of a foreigner who comes to Hawai‘i, makes
money, and departs to his homeland to enjoy his
wealth.

87 ‘Ai pilau.
Eater of filth.
Said of one who practiced the sorcery that destroyed
others. His god was referred to as akua ‘ai pilau
 (filth-eating god).

88 ‘Ai pua‘a a Kukeawe.

The pork-eating of Kukeawe.
Said of a person who is not satisfied with the number
of his own pigs and so robs his neighbors of theirs.
Kukeawe was a friend of Kahekili who was allowed to
help himself to any of Kahekili’s pigs in Kula, Maui.
But Kukeawe also took the pigs belonging to the
people of Kula, Honua‘ula, and Kahikinui and
plundered their possessions. These people rose in
rebellion, led by ‘Opū, and surprised the followers of
Kukeawe while they were ascending Haleakalā on
the way to Kula. Kukeawe’s party retreated but
found their way blocked by other parties led by
Kawehena, Kaho‘oluhina, and Kuheana. Kukeawe
was killed and his body set up at Palauea for all to
see.

89 ‘Ai pūhi‘u.
Eats while breaking wind.
Said of a bad-mannered person with no regard for
ceremony.

90 ‘Akāhi a komo ke anu ia‘u, ua nahā ka hale e malu ai.

Cold now penetrates me, for the house that shelters
is broken.
Fear enters when protection is gone. Said by
‘Aikanaka of Kaua‘i when two of his war leaders were
destroyed by Kawelo.
91 ‘Akāhi au a ‘ike i ka ‘ino o Hilo.
It is the first time I have seen a Hilo storm.
For the first time I have met with evil people who
wish to harm me.

92 ‘Akāhi ho‘i ku‘u ‘ono i ka uhu ka‘alo i ku‘u maka.

Now I long for the uhu fish that passes before my
eyes.
How I would like that handsome fellow for a
sweetheart. The uhu is a bright-colored fish,
beautiful to look at, and tasty.

93 ‘Akāhi ka ho‘i ka paoa, ke kau nei ka mākole pua he‘o.

Here is a sign of ill luck, for the red-eyed bright-hued
one rests above.
Said when a rainbow appears before the path of one
who was on a business journey. Such a rainbow is
regarded the same as meeting a red-eyed person—a
sign of bad luck. Better to turn about and go home.

94 ‘Akāhi ka neo.
Now a barrenness.
Said by one who encounters bad luck. He makes no
gain, or he loses all.

95 Akāka wale no o Kaumaika‘ohu.

Very clearly appears Kaumaika‘ohu.
One can very well see what the whole matter is
about. Kaumaika‘ohu is a hill in Punalu‘u, Ka‘ū.
96 Akāka wale o Haleakalā.
Haleakalā stands in full view.
Said of anything that is very obvious or clearly
understood.

97 A ka lae o Kala‘au, pau ka pono o Kakina.

After Kala‘au Point is passed, the virtues taught by
Thurston end.
So sang a girl after leaving Thurston’s missionary
school. After sailing past Moloka‘i on her way home
to Honolulu, she resolved to forget his teachings and
have her fling. Used today to refer to anything that
will not work or cannot be used.

98 A Kea‘au holo ka ‘ōlohelohe.

At Kea‘au ran the naked one.
Said of a state of destitution; to have nothing. A play
on ‘au (swim) and ‘ōlohelohe (naked).

99 ‘Akekeke ki‘o pahulu.

‘Akekeke that excretes in worn-out food patches.
An expression of contempt referring to an idle
vagabond who eats and departs, thinking nothing of
those who have helped him. The ‘akekeke, or ruddy
turnstone, is a winter visitor to Hawai‘i.

100 Ako ‘e ka hale a pa‘a, a i ke komo ana mai o ka ho‘oilo,

‘a‘ole e kulu i ka ua o Hilinehu.
 Thatch the house beforehand so when winter comes
it will not leak in the shower of Hilinehu.
Do not procrastinate; make preparations for the
future now.

101 Ako Nu‘uanu i ka hālau loa a ka makani; ‘āko Mānoa i

ka hale a ke ehu.
Gathered in Nu‘uanu is the longhouse of the wind;
gathered in Mānoa is the house of rainy sprays.

102 Akua lehe ‘oi.

Sharp-lipped goddess.
An epithet for Pele, who devoured even the rocks
and trees.

103 Akua no ho‘i na hana!

Such extraordinary behavior!
Said of a person who is mean and wilful, with no
thought for anyone but himself. He is compared to
the heroic figures of old (akua) who were born
deformed and abandoned as infants, then rescued
and raised to adulthood. Such persons were often
belligerent by nature.

104 ‘Ala‘alawa ka maka o ka ‘aihue.

The eyes of a thief glance about.
An expression of suspicion toward a shifty-eyed
person.
105 Alahula Pu‘uloa, he alahele na Ka‘ahupāhau.
Everywhere in Pu‘uloa is the trail of Ka‘ahupāhau.
Said of a person who goes everywhere, looking,
peering, seeing all, or of a person familiar with every
nook and corner of a place. Ka‘ahupahau is the shark
goddess of Pu‘uloa (Pearl Harbor) who guarded the
people from being molested by sharks. She moved
about, constantly watching.

106 ‘Ala ke kai o ka ‘anae.

Fragrant is the soup of a big mullet.
A well-to-do person is attractive because of his
prosperity. A fat mullet was well liked for broth.

107 ‘Alamihi ‘ai kupapa‘u.

Corpse-eating ‘alamihi.
The ‘alamihi (mud crab) is a scavenger. In localities
where they are not eaten, they are referred to
contemptuously as corpse eaters.

108 ‘Alamihi kakani p‘ōele‘ele.

Black crab that makes a noise in the dark.
An expression of annoyance toward one who disturbs
the night with noise.

109 ‘Ale mai ke aloha kau i ka maka.

Love comes like a billow and rests before the eyes.
Said of an overwhelming love that leaves a constant
yearning, with the image of one’s affections ever
 before one.

110 Alia e ‘oki ka ‘āina o Kahewahewa, he ua.

Wait to cut the land of Kahewahewa, for it is raining.
Let us not rush. Said by Kaweloleimakua as he
wrestled with an opponent at Waikīkī.

111 A! Like aku la me ke kāma ‘a o Keawe.

Ah! Like Keawe’s sandals.
Said of a forgetful person who looks everywhere and
then finds the article at hand. Keawe and his servant
once went to Ka‘ū by canoe and then traveled upland
from Kalae. When they came to a small stretch of
lava rocks, Keawe wanted his sandals. The servant
looked at his empty hands and asked the chief to
wait while he ran back to see if he had dropped them
along the way. The servant met some travelers and
asked if they had by any chance seen the chief’s
sandals. They pointed to his chest. He had tied them
together with a string and was wearing them around
his neck.

112 A! Loa‘a aku la ia ‘oe na niu o Kaunalewa.

Ah! Now you have the coconuts of Kaunalewa.
Your worldly possessions are gone. An impolite
saying with a play on Kau-na-lewa (Hang-
suspended), as if to say, “Now all you have is a
hanging scrotum.” Kaunalewa was a famous coconut
grove on Kaua‘i.
113 Aloha mai no, aloha aku; o ka huhū ka mea e ola ‘ole ai.
When love is given, love should he returned; anger is
the thing that gives no life.

114 ‘Āluka ka ‘ina i kai o Kama‘ole.

Thick with sea urchins in the sea of Kama‘ole.
Applied to a person laden with somebody else’s
work. A chief was once traveling along the beach at
Kama‘ole, Kula, Maui. A woman, not recognizing him
as a chief, asked him to carry her bundle of sea
urchins, which he did. Other women came along and
did likewise until the chief was loaded with them.

115 Alu ka pule i Hakalau.

Concentrate your prayers on Hakalau.
Whenever concentration and united effort are
required, this saying is used. A sorcerer at Hakalau
once created havoc in his own and other
neighborhoods. Many attempts to counter-pray him
failed until a visiting kahuna suggested that all of the
others band together to concentrate on the common
enemy. This time they succeeded.

116 ‘Amakihi ‘awa ‘awa.

A sour ‘amakihi.
Applied to a person with a sour disposition. The
‘amakihi is a Hawaiian honeycreeper.

117 ‘Anihinihi ke ola.

Life is in a precarious position.
 Life hangs by a thread.

118 ‘Ano kaiko‘o lalo o Kealahula, ua puhia ke ‘ala ma

Puahinahina.
It is somewhat rough down at Kealahula, for the
fragrance [of seaweed] is being wafted hither from
the direction of Puahinahina.
There is a disturbance over there, and we are
noticing signs of it here. The breeze carries the smell
of seaweed when the water is rough.

119 ‘Ano lani; ‘ano honua.

A heavenly nature; an earthly nature.
Said of some ‘aumākua who make themselves visible
to loved ones by assuming an earthly form, such as
fish, fowl, or animal, yet retain the nature of a god.

120 Anu hewa i ka pō, he ku‘una i‘a ‘ole.

Feeling the cold air of the night was all in vain; no
fish was caught in the net.
A wasted effort.

121 A nui mai ke kai o Waialua, moe pupu‘u o Kalena i

Hale‘au‘au.
When the sea is rough at Waialua, Kalena curls up to
sleep in Hale‘au‘au.
Applied to a person who prefers to sleep instead of
doing chores. A play on lena (lazy), in Kalena, who
was a fisherman, and hale (house) in Hale‘au‘au.
122 Anu ko‘ū ka hale, ua hala ka makamaka.
Cold and damp is the house, for the host is gone.
A house becomes sad and forlorn when it is no
longer occupied by the host whose welcome was
always warm.

123 Anu o ‘Ewa i ka i‘a hāmau leo e. E hāmau!

‘Ewa is made cold by the fish that silences the voice.
Hush!
A warning to keep still. First uttered by Hi‘iaka to
her friend Wahine‘oma‘o to warn her not to speak to
Lohi‘au while they were in a canoe near ‘Ewa.

124 ‘A‘ohe ‘ai pani ‘ia o ka ‘amo.

No particular food blocks the anus.
All food is good; there is none that hinders
evacuation. A rude remark to a very finicky person.

125 ‘A‘ohe ‘ai waiwai ke hiki mai ka makahiki.

No food is of any value when the Makahiki festival
comes.
Enjoy what you have now lest it not be of much use
later. Gifts were given to the priests who came in the
Makahiki procession of the god Lono. Then all
trading and giving ceased. The farmers and
fishermen received no personal gain until it was
over.

126 ‘A‘ohe ‘alae nana e ke‘u ka ‘aha.

 No mudhen’s cry to disturb the council meeting.
There is no one to create a disturbance. The cry of a
mudhen at night is an omen of death in the
neighborhood.

127 ‘A‘ohe ‘alawa wale iho ia Mali‘o.

Not even a glance at Mali‘o.
Said of a haughty person. Pele was once so annoyed
with Mali‘o and her brother Halaaniani that she
turned them both into stone and let them lie in the
sea in Puna, Hawai‘i. It was at the bay named after
Halaaniani that clusters of pandanus were tossed
into the sea with tokens to loved ones. These were
borne by the current to Kamilo in Ka‘ū.

128 ‘A‘ohe a‘u ‘ala ‘inamona ia ‘oukou.

I do not find even the fragrance of roasted kukui nuts
in you.
I don’t find the least bit of good in you. First uttered
by Pele to her sisters, who refused to go to Kaua‘i for
her lover, Lohi‘au.

129 ‘A‘ohe ‘auwa‘a pa‘a i ka hālau i ka mālie.

No canoes remain in the sheds in calm weather.
Everybody goes fishing in good weather. Also used
when people turn out in great numbers to share in
work or play.

130 ‘A‘ohe e h‘ōike ana ka mea hewa ua hewa ia.

The wrongdoer does not tell on himself.
131 ‘A‘ohe e loa‘a, he uhu pakelo.
He will not he caught, for he is a parrotfish, slippery
with slime.
Said of a person too wily and wise to be caught.

132 ‘A‘ohe e loa‘a Niu-a-Kāne ia ‘oe.

You’ll never be able to reach Kāne’s coconuts.
Said of something unattainable. Niu-a-Kāne is a rock
islet in the sea at Hāna, Maui.

133 ‘A‘ohe e nalo, he haupe‘epe‘e na kamali‘i.

Not well hidden, for it is the hiding of little children.

134 ‘A‘ohe e nalo, he no‘a na kamali‘i.

It will not be hidden, for it is a no‘a hidden by
children.
Said of a secret that cannot remain hidden. No‘a is
the hidden object in the game of pūhenehetie.

135 ‘A‘ohe e nalo ka iwi o ke ali‘i ‘ino, o ko ke ali‘i maika‘i

ke nalo.
The bones of an evil chief will not be concealed, but
the bones of a good chief will.
When an evil chief died, the people did not take the
trouble to conceal his bones.

136 ‘A‘ohe e pulu, he wa‘a nui.

One will not be wet on a large canoe.
 One is safe in the protection of an important person.

137 ‘A‘ohe hala ‘ula i ka pō.

No hala fruit shows its color in the darkness of night.
Beauty must be seen to be enjoyed.

138 ‘A‘ohe hale i piha i ka hoihoi; ha‘awi mai a lawe aku no.
No house has a perpetual welcome; it is given and it
is taken away.
A warning not to wear out one’s welcome.

139 ‘A‘ohe hana a Kauhikoa; ua kau ka wa‘a i ke ‘aki.

Kauhikoa has nothing more to do; his canoe is
resting on the block.
His work is all done.

140 ‘A‘ohe hana a Kauhikoa, ua kau ke po‘o i ka uluna.

Kauhikoa has nothing more to do but rest his head
on the pillow.
Everything is done and one can take his ease.
Kauhikoa, a native of Kohala, was a clever person
who could quickly accomplish what others would
take months to do.

141 ‘A‘ohe hana i nele i ka uku.

No deed lacks a reward.
Every deed, good or bad, receives its just reward.
142 ‘A‘ohe hana nui ke alu ‘ia.
No task is too big when done together by all.

143 ‘A‘ohe hua o ka mai‘a i ka lā ho‘okāhi.

Bananas do not fruit in a single day.
A retort to an impatient person.

144 ‘A‘ohe hua waiho i Kahiki.

Not even the eggs should be left in Kahiki.
Used when inviting all to come—even the little
children are welcome. Also, bring everything and
leave nothing.
145 ‘A‘ohe ia e loa‘a aku, he ulua kāpapa no ka moana.
He cannot be caught for he is an ulua fish of the
deep ocean.
Said in admiration of a hero or warrior who will not
give up without a struggle.

146 ‘A‘ohe i hiki i Hakalau‘ai, pae ‘e i Keolewa.

Hakalau‘ai was never reached, for he landed at
Keolewa instead.
Before one could receive sufficient food for all his
requirements, he found his efforts suspended. A play
 on Haka-lau-‘ai (Rack-for-much-food) and Ke-olewa
(Suspend-in-space).

147 ‘A‘ohe ‘ike o ka pua‘a nona ka imu e hō‘ā ‘ia nei.

The pig does not know that the imu is being lighted
for it.
Said of a person who is unaware that he is being
victimized.

148 ‘A‘ohe ‘ike wale iho ia Mali‘o, i ka huhuki laweau a

Uwekahuna.
Mali‘o is not recognized because Uwekahuna is
drawing her away.
Said of one who refuses to recognize old friends and
associates or is snubbed by friends because they
have interests elsewhere. Mali‘o was a mythical
woman of Puna whom Pele once snubbed.
Uwekahuna is the bluff overlooking the crater of
Kīlauea.

149 ‘A‘ohe ‘ike wale iho i ke kinikini o Kolokini, i ka wawalo

o ke kai o Kahalahala.
[He] does not deign to recognize the multitude of
Kolokini, nor the roaring of the sea of Kahalahala.
Said of a person who deliberately refuses to
recognize kith or kin and goes about with a haughty
air.

150 ‘A‘ohe i mane‘o iho ke kumu pepeiao i kau hīmeni.

Even the base of the ear isn’t tickled by your song.
 A rude remark to one whose song or story is not
appealing.

151 ‘A‘ohe ‘īna‘i komo ‘ole o ka ‘ai.

There is no meat that doesn’t taste good with poi.
Let it go at that. Used especially with regard to
genealogy to mean: Even if one claims kinship with
me, it doesn’t matter whether the connection is
genuine. My life will continue; I can still eat poi.

152 ‘A‘ohe i nalo ka‘ula‘ula o ka lepo, loa‘a hou no ka

wahine.
The redness of the earth hasn’t even vanished when
a new wife is obtained.
Said in scorn of a person who takes a new mate
shortly after the death of the old one.

153 ‘A‘ohe inoa komo ‘ole o ka ‘ai.

No name prevents food from entering the mouth.
Similar to the saying, “Sticks and stone may break
my bones but names will never hurt me.”

154 ‘A‘ohe i pala ke kope.

The coffee berries aren’t ripe yet.
Said to or about a child who is not old enough to
attract the opposite sex.

155 ‘A‘ohe ipu ‘ōpio e ‘ole ka mimino i ka lā.

 No immature gourd can withstand withering in the
sun [without care].
No child can get along without adult supervision.

156 ‘A‘ohe ka he lohe o ko pepeiao huluhulu?

Don’t your hairy ears hear?
Said in annoyance or disgust for disobedience or
heedlessness. The ears are too full of fuzz to let
sounds enter.

157 ‘A‘ohe kahe o ka hou i ka ‘ō‘ō kōhi pa‘ō‘ō a kamali‘i.

With the digging implement used by children to dig
up leftover potatoes, no perspiration is shed.
Said of a task requiring little effort.

158 ‘A‘ohe kahua o na manu.

There is no place for the birds to light.
It is very crowded.

159 ‘A‘ohe kanaka i ‘eha ‘ole i ke aloha.

Nobody has ever missed feeling the pang of love.

160 ‘A‘ohe kanaka ku āki‘i i ke alo o na ali‘i.

No idleness or standing about with hands on hips in
the presence of chiefs.

161 ‘A‘ohe kanaka o kauhale, aia i Mānā, ua haohia i ka i‘a

iki.
 No one is at home, for all have gone to Mānā,
attracted there by small fishes.
Said of one who is distracted by an insignificant
matter or goes away on any excuse.

162 ‘A‘ohe kana mai o ka holo o ka lio ia Hanalē; pākāhi a

ka lio, pālua a ka lio.
How Henry made the horses run; one on a horse or
two on a horse.
How hunger (Henry) made the fingers work in
conveying poi to the mouth—with one finger and
with two.

163 ‘A‘ohe kāne hānai nalo.

No husband feeds his wife flies.
All husbands have some good qualities.

164 ‘A‘ohe kio pōhaku nalo i ke alo pali.

On the slope of a cliff, not one jutting rock is hidden
from sight.
All is distinctly seen or known; there isn’t any use in
being secretive or finding a place to hide.

165 ‘A‘ohe kolopā nānāe une.

No crowbar can pry him loose.
Said of a very obstinate person.

166 ‘A‘ohe komo o ka ha‘i pua‘a ke pa‘a i ka pā.

 Other people’s pigs would not come in if the fence
were kept in good repair.
Be prepared always, and you’ll find yourself free of
trouble. Also, evil influence cannot enter when one
keeps his own mental realm fortified from within.

167 ‘A‘ohe laka o ka ha‘i ‘īlio.

Other people’s dogs do not mind you.
Said as a warning to beware of the gods of others.

168 ‘A‘ohe lau komo ‘ole.

Any leaf goes in.
Said of one who does not care whether food is clean
or unclean, as long as it suppresses hunger.

169 ‘A‘ohe lele ka nalo i kamali‘i.

A fly isn’t made to depart by children.
Said in derision of a person who has no more sense
than a child.

170 ‘A‘ohe lihi i ka pāpa‘a.

Absolutely burned to a crust.
Completely destroyed.

171 ‘A‘ohe lihi ‘ike aku i ka nani o Punahoa.

Hasn’t known the beauty of Punahoa.
Used when the charms of a person or place are
unknown. Punahoa is an unusually attractive place.
172 ‘A‘ohe like o ka ‘ili.
The skin is not alike.
Some Hawaiians have an aversion to wearing
someone else’s clothing, not knowing whether they
are equals in bloodline, rank, or background. This
saying does not express that they are of a different
race, only of different family backgrounds.

173 ‘A‘ohe loa‘a i ka noho wale.

Nothing is gained by idleness.

174 ‘A‘ohe loa i ka hana a ke aloha.

Distance is ignored by love.

175 ‘A‘ohe loa i ka leo.

A command [of a chief] disregards distance.
Distance means nothing when the chief gives his
command. First said by Hi‘iaka to her sister Kapo in
a chant.

176 ‘A‘ohe loea i ka wai ‘ōpae.

It is no feat to catch shrimps in a freshet.
You don’t need experience to do that job. Shrimps
were often taken in great numbers by means of
wicker platforms placed across mountain streams. In
time of freshets they would be swept onto these
platforms and gathered.

177 ‘A‘ohe lokomaika‘i i nele i ka pāna‘i.

 No kind deed has ever lacked its reward.

178 ‘A‘ohe lolena i ka wai ‘ōpae.

There must be no slackness when one gathers
shrimp in time of a freshet.
Let there be no slackers when there is work to be
done. Lazy people don’t get anywhere.

179 ‘A‘ohe mā‘alo kanaka o Ho‘okū.

No one passes at Ho‘okū.
Said of a place that is avoided by people fearing
trouble. At Ho‘okū, the smoke and heat of Pele were
feared.

180 ‘A‘ohe mālama pau i ka ‘iole.

No one who takes care of his possessions has ever
found them eaten by rats.
When one takes care of his goods he will not suffer
losses.

181 ‘A‘ohe mamua, ‘a‘ohe mahope, ‘a‘ohe i ka ‘ākau, ‘a‘ohe

i ka hema.
Nothing before, nothing behind, nothing at the right,
nothing at the left.
Utter, absolute poverty.

182 ‘A‘ohe māna ‘ai loa‘a i ka mea make.

 Not even a mouthful of food can be obtained from
the dead.
Consider the living, who may be kindly host or
friend.

183 ‘A‘ohe manu noho i ka lipo e pakele i ke kāpi‘o.

No bird of the deep forest can escape his snare.
Said of a person who can win the love of anyone he
chooses.

184 ‘A‘ohe mea e manalo ai.

Nothing can sweeten it.
Nothing can change a bad situation into a good one.

185 ‘A‘ohe mea ‘imi a ka maka.

Nothing more for the eyes to search for.
Everything one desires is in his presence.

186 ‘A‘ohe mea koe aku ia Makali‘i; pau no ka liko me ka

lā‘ele.
Makali‘i left nothing, taking [everything] from buds
to old leaves.
Said of one who selfishly takes all, or of a lecherous
person who takes those of the opposite sex of all
ages. From a legend surrounding a chief, Makali‘i,
who took from his people until they faced starvation.

187 ‘A‘ohe mea koe ma kū‘ono.

 Nothing remains in the corners.
Said of one who is extremely generous, giving freely
without reservation.

188 ‘A‘ohe mea make i ka hewa; make no i ka mihi ‘ole.

No one has ever died for the mistakes he has made;
only because he didn’t repent.
Urges repentance to one’s aumākua. Later came to
include the idea of repentance before the Christian
God.

189 ‘A‘ohe mea nana e ho‘opuhili, he moho no ka lāmakani.

There is no one to interfere, for he is a messenger of
a windy day.
Said in admiration of a person who lets nothing stop
him from carrying out the task entrusted to him.

190 ‘A‘ohe mea nana e pa‘i i ke po‘o.

No one to slap his head.
He has no equal in his accomplishments.

191 ‘A‘ohe na ia mau mea e uwē ia ‘oe, na ke kanaka ‘oe e

uwē.
Things will not mourn you, but people will.
Said to one who thinks more of his possessions than
of his kinfolk or friends.
192 ‘A‘ohe nānā; he holoholona ia he mea ‘uhane ‘ole; o ke
kanaka no ka nānā, he mea ‘uhane.
Never mind; it is an animal, a soulless creature; take
heed of man, for he is a creature with a soul.

193 ‘A‘ohe nānā i ko lalo ‘ai i ke pāpa‘a; e nānā i ko luna o

ahulu.
Never mind if the food underneath burns; see that
the food at the top is not half cooked.
Never mind the commoners; pay attention to the
chiefs.

194 ‘A‘ohe nao ‘ai i ka pāpa‘a.

Nothing at all but burnt food to eat.
A terrible situation.

195 ‘A‘ohe noho‘i ou ‘i mai ‘a‘ohe wai o lalo.

You didn’t tell me that there wasn’t any water below.
Why didn’t you warn me? Two men, one totally and
one partially blind, wanted to cross Punalu‘u Stream
in Ka‘ū. The blind one didn’t know his companion
was unable to see well. When they reached the bank
he asked his companion, “Is there water down
there?” The partly blind one replied, “Yes, there is.”
So they jumped in with the intention of swimming
across. But the stream was dry, and both men
suffered broken bones and bruises.

196 ‘A‘ohe ‘oe no ko‘u hālau.

You are not of my shed.
 Why do you presume to know who my ancestors are?

197 ‘A‘ohe o kāhi nānāo luna o ka pali; iho mai a lalo nei;
‘ike i ke au nui ke au iki, he alo a he alo.
The top of the cliff isn’t the place to look at us; come
down here and learn of the big and little current,
face to face.
Learn the details. Also, an invitation to discuss
something. Said by Pele to Pā‘oa when he came to
seek the lava-cncascd remains of his friend Lohi‘au.

198 ‘A‘ohe ola o ka ‘āina i ke ali‘i haipule ‘ole.

The land cannot live under an irreligious chief.

199 ‘A‘ohe ōpū malumalu e kanaho ai.

Not even a clump of weeds in which to be sheltered.
There is nothing to relieve this unpleasant situation.

200 ‘A‘ohe paha he ‘uhane.

Perhaps [he has] no soul.
Said of one who behaves in a shameful manner.

201 ‘A‘ohe pahuna ihe hala a ka Maluakele.

The Maluakele wind never misses with its spear-like
thrusts.
Said in praise of one who always gets what he is
after.
202 ‘A‘ohe pala naio.
There isn’t even any excretal residue to feed a
pinworm with.
It is not worth anything.

203 ‘A‘ohe pau ka ‘ike i ka hālau ho‘okahi.

All knowledge is not taught in the same school.
One can learn from many sources.

204 ‘A‘ohe pilipili ‘āina wale mai, aia ka i‘a i ke kai.

The fish remain at sea and come nowhere near the
shore.
Said of a person who avoids his friends or relatives.

205 ‘A‘ohe pilo uku.

No reward is a trifle.
Even a small gift is appreciated.

206 ‘A‘ohe pua‘i leo.

Not a sound gushed forth.
Not a single word was spoken.

207 ‘A‘ohe pueo ke‘u, ‘a‘ohe ‘alae kani, ‘a‘ohe ‘ūlili holoholo
kahakai.
No owl hoots, no mudhen cries, no ‘ūlili runs on the
beach.
There is perfect peace.
208 ‘A‘ohe pu‘u, ‘a‘ohe ke‘e.
No humps, no bends.
Said of a person who is physically perfect.

209 ‘A‘ohe pu‘u ki‘eki‘e ke ho‘ā‘o ‘ia e pi‘i.

No cliff is so tall that it cannot be scaled.
No problem is too great when one tries hard to solve
it.

210 ‘A‘ohe sananā, he mau‘u Hilo.

Nothing to shout about, it is only Hilo grass.
Said of a trifling matter that is not worth fussing
over.

211 ‘A‘ohe u‘i hele wale o Kohala.

No youth of Kohala goes empty-handed.
Said in praise of people who do not go anywhere
without a gift or a helping hand. The saying
originated at Honomaka‘u in Kohala. The young
people of that locality, when on a journey, often went
as far as Kapua before resting. Here, they made lei
to adorn themselves and carry along with them.
Another version is that no Kohala person goes
unprepared for any emergency.

212 ‘A‘ohe ‘ukulele nana e ‘aki.

Not even a flea to bite one.
Perfect comfort.
213 ‘A‘ohe ‘ulu e loa‘a i ka pōkole o ka lou.
No breadfruit can be reached when the picking stick
is too short.
There is no success without preparation.

214 ‘A‘ohe ulu ka hoi.

The hoi vine does not grow.
There is no interest in that. Said by one who lacks
interest, or is bored with what is being said or done.
A play on hoi (bitter yam) and hoihoi (interest).

215 ‘A‘ohe umu mo‘a i ka makani.

No umu can be made to cook anything by the wind.
Talk will not get the umu lighted and the food
cooked. This saying originated in Olowalu, Maui,
where it was very windy and hard to light an umu.

216 ‘A‘ohe wa‘a ho‘ohoa o ka lā ‘ino.

No canoe is defiant on a stormy day.
It doesn’t pay to venture into the face of danger.

217 ‘A‘ohe wāwae o ka i‘a; o ‘oe ka mea wāwae, ki‘i mai.

Fish have no feet; you who have feet must come and
get it.
Said of one who asks for, but doesn’t come to get,
what he wants. Any footless creature might be used
as an example.

218 A‘o i ka ho‘opunipuni, a‘o aku no i ka ‘aihue.

 Learn to lie and the next thing will be to steal.

219 A‘o i ke koa, e a‘o no i ka holo.

When one learns to be a warrior, one must also learn
to run.
It is no disgrace to run when there is danger of being
destroyed; perhaps there may be another day when
one can fight and win.

220 ‘A‘ole, ‘a‘ole i pau ko‘u loa.

No, my height is not reached.
A remark made when there is a reference to killing
by sorcery. While drowning a victim to be offered as
a sacrifice, the kahuna who did the drowning held
his victim down as he repeated, “No, my height is
not reached,” meaning that the water covers only the
victim, who was advised to “Moe mālie i ke kai o ko
haku” (“Lie still in the sea of your lord”), meaning
“Don’t struggle because you are bound to die.”

221 ‘A‘ole e ‘ai ‘ia he maunu ‘ino.

It will not be taken by the fish; it is poor bait.
People will pay no attention to poor production.
When it is good, it will attract attention.

222 ‘A‘ole e ‘ike ia ke kākala o ka moa ma kāna ‘o‘ō ‘ana.

One cannot tell by his crowing what the cock’s spur
can do.
One cannot judge by his bragging what a person can
really do.
223 ‘A‘ole e ku ka ikaika i kēia pakela nui; ke pō‘ai mai nei
ka ‘ohu ma uka, ma kai, ma ‘o a ma‘ane‘i.
One cannot show his strength against such odds; the
rain clouds are circling from the upland, the lowland,
and from all sides.
Said by Maheleana, a warrior of Kuali‘i, when he saw
his small company surrounded by the enemy.

224 ‘A‘ole e make ko ke kahuna kanaka, o ko ke ali‘i kanaka

ke make.
The servant of the kahuna will not be put to death,
but the chief’s servant will.
A warning not to antagonize the friend of an
influential man. A kahuna will do his best to protect
his own servant.

225 ‘A‘ole e ‘ōlelo mai ana ke ahi ua ana ia.

Fire will never say that it has had enough.
The fire of anger or of love will burn as long as it has
something to feed upon.

226 ‘A‘ole hiki i ka i‘a li‘ili‘i ke ale i ka i‘a nui.

A small fish cannot swallow a big one.
A commoner cannot do anything to a chief.

227 ‘A‘ole i ‘ena‘ena ka imu i ka mamane me ka ‘ūlei, i

‘ena‘ena i ka la‘ola‘o.
The imu is not heated by māmane and ‘ūlei wood
alone, but also by the kindling.
 To be powerful, a ruler must have the loyalty of the
common people as well as the chiefs.

228 ‘A‘ole i ke‘ehi kapua‘i i ke one o Hauiki.

Has not set foot on the sands of Hauiki.
One does not know much about a place until one has
been there.

229 ‘A‘ole make ka wa‘a i ka ‘ale o waho, aia no i ka ‘ale o

loko.
A canoe is not swamped by the billows of the ocean,
but by the billows near the land.
Trouble often comes from one’s own people rather
than from outsiders.

230 ‘A‘ole no i ‘ike ke kanaka i na nani o kona wahi i hānau

‘ia ai.
A person doesn’t see all the beauties of his
birthplace.
One doesn’t see how beautiful his birthplace is until
he goes away from home.

231 ‘A‘ole ‘oe ko‘u hoa ‘ōlelo.

You are not the companion to talk with.
You are not my equal.

232 Ao ‘ōpiopio.
Young cloud.
 A cloud that rises from sea level or close to the cloud
banks and is as white as steam. When seen in Kona,
Hawai‘i, this is a sign of rain.

233 ‘Apiki Puna i Lele‘apiki, ke nānāla i Nānāwale.

Puna is concerned at Lele‘apiki and looks about at
Nānāwale.
The people are but followers and obedient to their
rulers. The people of Puna were not anxious to go to
war when a battle was declared between Kiwala‘o
and Kamehameha; it was the will of their chief.
Lele-‘apiki (Tricky-leap) and Nānā-wale (Just-looking)
are places in Puna.

234 ‘Au ana ka Lae o Maunauna i ka ‘ino.

Point Maunauna swims in the storm.
Said of a courageous person who withstands the
storm of life. Point Maunauna (Battered) is at
Waimea, O‘ahu, where high seas are common.

235 ‘Auhea noho‘i kou kanaka u‘i a ‘imi ‘oe i wahine nau?
Why is it that you do not show how handsome you
are by seeking your own woman?
Said by one man to another who has won away his
wife or sweetheart. A woman might say, under the
same circumstances, “‘Auhea noho‘i kou wahine u‘i a
‘imi ‘oe i kāne nau?”

236 ‘Au i ke kai loa.

Swims the distant seas.
 Said of one who travels afar.

237 ‘Au i ke kai me he manu ala.

Cross the sea as a bird.
To sail across the sea. Also applied to a hill that juts
out into the sea or is seen from far out at sea.

238 ‘Auku‘u hāpapa i ka ha‘i loko.

Heron groping in somebody else’s fishpond.
A man groping for somebody else’s woman.

239 ‘Auku‘u kia‘i awa.

Heron that watches the harbor.
A spy.

240 ‘Auku‘u kia‘i loko.

Heron who watches the [fish in the] pond.
A person who spies on others.

241 A ‘ula! Kolekole!

Red! Red exposed!
Said while drawing down the lid of the eye in
contempt. Also, a vulgar expression arising from the
following story: On Hawai‘i lived a man who was
dim-sighted but not entirely blind, though he liked to
pretend to be so. One day, two women saw him
coming with a friend, and one said to the other, “One
of those men can see, and the other is not as blind as
 he pretends to be.” Her companion disagreed. “I am
sure he is blind,” she said. Then the first woman
replied, “I will expose myself and we shall see.”
When the men drew near, the woman sat down and
facing the “blind” man, exposed herself. He looked
and exclaimed, “A ‘ula! Kolekole!” Because of this,
his friend and the two women knew that he was not
totally blind.

242 ‘Au umauma o Hilo i ka wai.

Hilo has breasted the water.
To weather the storm. The district of Hilo had many
gulches and streams and was difficult to cross.

243‘Awa‘awa Ahuna.
Sour Ahuna.
Said of a sour situation. Ahuna was a Chinese who
lived on Hawai‘i in the 1880s. His favorite expression
for anything he did not like was ‘awa‘awa (sour).

244 A waho au o ka poe pele, pau kou palena e ka hoa.

After I‘ve passed the bell buoy, your limit is reached,
my dear.
A sailor’s saying used in an old hula song. When the
ship passes the bell buoy on its way out to sea, the
girl on the shore is forgotten.

245 Awaiāulu ke aloha.

Love made fast by tying together.
Marriage.
246 ‘Awa kau lā‘au o Puna.
Tree-growing ‘awa of Puna.
Tree-grown ‘awa of Puna was famous for its potency.
It was believed that birds carried pieces of ‘awa up
into the trees where it would grow.

247 ‘Awapuhi lau pala wale.

Ginger leaves yellow quickly.
Said of a weakling who withers easily, or of anything
that passes too soon.
 Ee

248 E aha ‘ia ana o Hakipu‘u i ka palaoa lāwalu ‘ono a

Ka‘ehu?
What is happening to Hakipu‘u, with dough cooked
in ti leaves, of which Ka‘ehu is so fond?
This is a line of a chant composed by Ka‘ehu, a poet
and hula instructor from Kaua‘i. It refers to a part-
white woman with whom he flirted. Used in humor
when referring to Hakipu‘u, a place on the windward
side of O‘ahu.

249 E aho ka make i ke kaua, he nui na moepu‘u.

Better to die in battle where one will have
companions in death.
Uttered by Ka‘eokulani, a chief of Maui.

250 E ‘ai ana ‘oe i ka poi paua o Keaiwa.

Now you are eating poi made from the paua taro of
Keaiwa.
 A boast from the district of Ka‘ū: “Now you are
seeing the very best that we have.” Also used to say,
“Now you will find out how fine a girl (or boy) can be
in making love.” The paua was the best taro in Ka‘ū
and the only variety that grew on the plains.

251 E ‘ai i ka mea i loa‘a.

What you have, eat.
Be satisfied with what you have.

252 E ‘ai i kekāhi, e kāpī kekāhi.

Eat some, salt some.
Said to young people: Eat some now and save some
for another time.

253 E akahele i ka mamo a I, o kolo mai ka mole uaua.

Beware the descendant of I, lest the tough roots
crawl forth.
A warning uttered by Palena, a chief of Kohala, who
saw Kua‘ana-a-I cruelly treated by the chiefs of Kona.
Kua‘ana later went to see the people of his mother,
Ho‘oleiali‘i, in Hāna, and to help the chiefs of Hilo in
fighting those of Kona.

254 E akahele ka mea akāhi a kāhi.

Let the person who is inexperienced watch his step.

255 E ake ana e inu i ka wai hū o Ko‘olihilihi.

Eager to drink of the gushing spring of Ko‘olihilihi.
 Eager to make love. Ko‘olihilihi (Prop-eyelashes) is a
spring in Puna. When royal visitors were expected,
the people attached lehua blossoms to the makaloa
sedge that grew around the spring so that when
their guests stooped to drink, the lehua fringes
touched their cheeks and eyelashes. The last person
for whom the spring was bedecked was Keohokalole,
mother of Lili‘uokalani.

256 Ea! Ke kau mai nei ke ao panopano i uka. E ua mai ana

paha.
Say! A black cloud appears in the upland. Perhaps it
is going to rain.
A favorite joke uttered when a black-skinned person
is seen.

257 E ‘aki maka o ka lauhue.

Nip off the bud of the poison gourd.
Uttered by some chiefs of the court of Alapa‘i, ruler
of Hawai‘i, who wanted Kamehameha destroyed at
birth.

258 E ala! E alu! E kuilima!

Up! Together! Join hands!
A call to come together to tackle a given task.

259 E ala, e hoa i ka malo

Get up and gird your loincloth
A call to rise and get to work.
260 E ala e Ka‘ū, kahiko o Mākaha; e ala e Puna, Puna
Kumākaha; e ala e Hilo na‘au kele!
Arise, O Ka‘ū of ancient descent; arise, O Puna of the
Kumākaha group; arise, O Hilo of the water-soaked
foundation!
A rallying call. These names are found in Ka‘ū and
Puna chants of the chiefs. The Mākaha and Ku-
mākaha (Like-the-Mākaha) were originally one. Some
moved to Puna and took the name Kumākaha.

261 E ala kākou e ‘ai o hiki mai kaumahalua.

Let us rise and eat before the doubly-weighted ones
arrive.
Let’s get going and eat before company comes. The
people of Honokaneiki, in Kohala, were not noted for
their hospitality. Travelers to Honokaneiki were
called “doubly-weighted” because they had to swim
to get there from the cliff of Kaka‘auki. With bundles,
and being soaked by the sea, the weight of a person
was doubled. In order to finish their morning meal
before others arrived, the people of Honokaneiki
awoke early, ate, and went about their work.

262 E a‘o i ka hana o pā i ka leo o ka makua hūnōwai.

Learn to work lest you be struck by the voice of the
parent-in-law.
Advice to a son or daughter before marriage.

263 E ‘ao lū‘au a kualima.

Offer young taro leaves to the gods five times.
 Advice to one who has erred and wishes to rectify his
mistake. Young taro leaves often were substituted for
pigs when making an offering to the gods. To remove
sickness of mind or body, one made five separate
offerings of young taro leaves.

264 E ao, o kā i ka waha.

Watch out lest it smite the mouth.
A warning not to be too free in using rude and
insulting words toward others lest someday one must
take them back. Also, things said of others may
happen to the person who says them.

265 E ao o miki aku o Ka-‘ili-pehu.

Watch out or Swell-skin will get at you.
Beware lest you get a pummeling that will cause a
swelling.

266 E ao o pau po‘o, pau hi‘u ia manō.

Be careful lest you go head and tail into the shark.
A warning to be on one’s guard. Nanaue, of Waipi‘o,
Hawai‘i, had two forms—that of a man and that of a
shark. As people passed his farm to go to the beach,
he would utter this warning. After they had passed,
he would run to the river, change into a shark, and
swim under the water to the sea where he would
catch and eat those he had warned. No one knew
that it was Nanaue who was eating the people until
someone pulled off the shoulder covering he always
wore and discovered a shark’s mouth between his
 shoulder blades. After he was put to death the
people were safe again.

267 E ‘au mālie i ke kai pāpa‘u, o pakī ka wai a pula ka

maka.
Swim quietly in shallow water lest it splash into the
eyes.
A cautioning to go carefully where one isn’t sure of
conditions.

268 E! E pololei ana ke kua o mea.

Say! The back [of a hunchbacked person] will surely
be straightened.
Said to one who is always correcting others, as if to
say, “Why correct my mistakes? Let’s see if you can
straighten a crooked back!”

269 E ‘Ewa e—e ku‘i na lima!

O ‘Ewa—join hands!
This cry was a call of the men of Kona, O‘ahu, when
they went with their chief to destroy his brother, the
‘Ewa chief.

270 ‘Eha ana ‘oe la i ka makani ku‘i o ka Ulumano.

You will be hurt by the pounding of the Ulumano
breeze.
One is hurt by the sharp words spoken. This is a line
from an old chant.
271 E hahai ana no ke kolekole i kāhi nui a ka wahie, a e
hahai ana no ke ‘ino i kāhi nui o ka pa‘akai.
Underdone meat follows along even where wood is
plentiful, and decomposition follows along even
where much salt is found.
Even where good is found, evil creeps in.

272 ‘Eha i ka ‘eha lima ‘ole a ke aloha.

He is smitten by love, with a pain administered
without hands.
He is deeply in love.

273 E hākōkō ana o Heneli me Keoni Pulu; ua lilo ke eo ia

Keoni Pulu.
Henry and John Bull wrestle; John Bull wins.
Hunger is routed by filling the stomach. Henry
(Hunger) and John Bull (Fullness) wrestle until John
Bull wins the match.

274 E hāmau o makani mai auane‘i.

Hush, lest the wind arise.
Hold your silence or trouble will come to us. When
the people went to gather pearl oysters at Pu‘uloa,
they did so in silence, for they believed that if they
spoke, a gust of wind would ripple the water and the
oysters would vanish.

275 E hānai ‘awa a ikaika ka makani.

Feed with ‘awa so that the spirit may gain strength.
 One offers ‘awa and prayers to the dead so that their
spirits may grow strong and be a source of help to
the family.

276 E hana mua a pa‘a ke kahua mamua o ke a‘o ana aku ia

ha‘i.
Build yourself a firm foundation before teaching
others.

277 E hea i ke kanaka e komo maloko e hānai ai a hewa ka

waha.
Call to the person to enter; feed him until he can
take no more.
Originally a reply to a password into a hula school.
Used later in songs and in speech to extend
hospitality.

278 E hele aku ana i ka māla a Kamehameha, o Kuahewa.

The proportion is reaching the size of Kuahewa,
Kamehameha’s food patch.
The project is becoming too big. Kamehameha’s food
patch was so huge that one border could not be seen
from the other.

279 E hele ana i ka ‘auwae‘āina o lākou nei.

Going with them to look over the best in their land.
Hawaiians didn’t like to be questioned as to where
they were going and would sometimes give this
answer. Pa‘e was a mo‘o woman who often assumed
the form of a dog and went wherever she willed. One
 day, while disguised as a dog, she was caught by
some men who didn’t know of her supernatural
powers, and they roasted her. This roasted dog was
to be a gift to their chief’s wife and was put in a
calabash, covered with a carrying net, and carried
up the pali. Just below the Nu‘uanu Pali, the men
saw a pretty woman sitting at the edge of a pool. She
called, “Oh Pa‘e, where are you going?” From out of
the calabash leaped the dog, well and whole, who
answered, “I am going with them to look over the
best in their land.” The men fled in terror, leaving
Pa‘e behind with the other woman, who was a mo‘o
relative.

280 E hele ka ‘elemakule, ka luahine, a me na kamali‘i a

moe i ke ala ‘a‘ohe mea nana e ho‘opilikia.
Let the old men, the old women, and the children go
and sleep on the wayside; let them not be molested.
Said by Kamehameha I.

281 E hinu auane‘i na nuku, he pōmaika‘i ko laila.

Where the mouths are shiny [with fat food],
prosperity is there.
The prosperous have the richest food to eat.

282 E hiolo ana na kapu kahiko; e hina ana na heiau me na

lele; e hui ana na moku; he iho mai ana ka lani a e
pi‘i ana ka honua.
The ancient kapu will be abolished; the heiau and
altars will fall; the islands will be united; the heavens
will descend and the earth ascend.
 A prophecy uttered by Kapihe, a kahuna in
Kamehameha’s time. The last part of the saying
means that chiefs will come down to humble
positions and commoners rise to positions of honor.

283 E ho‘ā‘o no i pau kuhihewa.

Try it and rid yourself of illusions.

284 E ho‘i e pe‘e i ke ōpū weuweu me he moho la. E ao o

ha‘i ka pua o ka mau‘u ia ‘oe.
Go back and hide among the clumps of grass like the
wingless rail. Be careful not to break even a blade of
grass.
Return to the country to live a humble life and leave
no trace to be noticed and followed. So said the chief
Keli‘iwahamana to his daughter when he was dying.
Later used as advice to a young person not to be
aggressive or show off.

285 E ho‘i ka u‘i o Mānoa, ua ahiahi.

Let the youth of Mānoa go home, for it is evening.
Refers to the youth of Mānoa who used to ride the
surf at Kalehuawehe in Waikīkī. The surfboards were
shared among several people who would take turns
using them. Those who finished first often suggested
going home early, even though it might not be
evening, to avoid carrying the boards to the hālau
where they were stored. Later the expression was
used for anyone who went off to avoid work.

286 E ho‘i ka wa‘a; mai ho‘opa‘a aku i ka ‘ino.

 Make the canoe go back; do not insist on heading
into a storm.
A plea not to do something or associate with
someone that will lead to serious trouble.

287 E hō‘ike mai ana ka lā‘au a ke kia manu.

The stick of the birdcatcher will tell.
We will know how successful one is by what he
produces. One knew whether a birdcatcher was
successful by counting the birds on his gummed
stick.

288 E ho‘i na keiki oki uaua o na pali.

Home go the very tough lads of the hills.
These lads of the hills were the cowboys of
Pu‘uwa‘awa‘a and Pu‘uanahulu, who were well
known for their endurance.

289 E ho‘oipo ana me Niolopua.

Making love with Niolopua.
Asleep. Niolopua is the god of sleep.

290 E ho‘okanaka.
Be a man.

291 E ho‘ōki i ka ho‘ina wale o hō‘ina ia mai ke kumu.

One should never go home without [some
knowledge] lest his teacher be criticized.
292 E ho‘omana‘o i ka lua o ka ‘ōhiki.
Remember the hole dug by the sand crab.
A vulgar expression. A woman may be petite but she
can be sexually “deep.”

293 E ho‘opiha i ka lua o ka inaina.

Fill the pit of wrath.
Fill the stomach.

294 E ho‘opiha i ka mākālua i hakahaka.

Fill the hole from which the plant has been removed.
Find someone to replace one who has gone away or
died.

295 Ehu ahiahi.

Evening twilight.
Old age.

296 Ehuehu kai, noho ka moi.

Where the sea broils, there the moi fish dwell.

297 Ehuehu kai pi‘i ka ‘a‘ama.

 When the sea is rough, the ‘a‘ama crabs climb up [on
the rocks].
People gather out of curiosity when trouble arises.

298 E hu‘e mai ‘oe i ke koai‘e o Makawao!

Try uprooting the koai‘e tree of Makawao!
I defy you to tackle a lad of Makawao! A boast from a
native of Makawao, Maui.

299 E hume i ka malo, e ho‘okala i ka ihe.

Gird the loincloth, sharpen the spear.
A call to prepare for war or to prepare for the project
at hand.

300 Eia a‘e ka makani Kona.

Here comes the Kona wind.
An angry person approaches.

301 Eia iho ko hoa like o Malelewa‘a.

Here is a suitable companion for you, Malelewa‘a.
Remark about an untidy person. A play on malele
(strewn about) in Malelewa‘a, a place on Kaua‘i.

302 Eia ‘i‘o no, ke kolo mai nei ke a‘a o ka wauke.

Truly now, the root of the wauke creeps.
It was not destroyed while it was small; now it’s too
big to cope with. Said by Keaweama‘uhili’s warriors
of Kamehameha. They were at the court of Alapa‘i
 when the order was given to “Nip off the leaf bud of
the wauke plant while it is tender” (E ‘ō‘ū i ka maka
o ka wauke oi ‘ōpiopio). This attempt to kill the baby
didn’t succeed, and the child grew into a powerful
warrior who quelled all of his foes.

303 Eia ka iki nowelo a ka mikioi.

Here is the clever and dainty little one.
A boast, meaning “I may be little, but.…”

304 Eia ka lua hūnā o na ali‘i: o ka waha.

Here is the secret cave of the chiefs: the mouth.
We refuse to discuss our chiefs too freely.

305 Eia ke kānaenae a ka mea hele: he leo, he leo wale no.

Here is an offering from a traveler: a voice in
greeting, simply a voice.
Said in affection by a passerby who, seeing a friend,
greets him but doesn’t stop to visit.

306 Eia no kāhi koe o ka moamoa.

Here is the only space left, the moamoa.
Said when offering a small space or seat to a friend
when every other place is occupied. As Pa‘ao was
leaving from Kahiki with a canoe filled to capacity, a
priest, Makuakaumana, called out, asking to come
along. He was offered the only available space—the
sharp point at the stern of the canoe, the moamoa.
307 Eia o Ku‘i‘aki me Huanu ke hana nei i ka lāua hana o
ka ‘ohi ‘i‘o pūpū.
Here are Ku‘i‘aki and Huanu doing their work
gathering shellfish.
An intense cold. A play on Ku‘i-‘aki (Gritting-the-
molars) and Hu-anu (Overflowing-cold). Huanu is
Hawaiian for Juan.

308 Eia ua lani a Hāloa i pili ai ka hanu i ke kapu.

Here is a chief descended from Hāloa, whose kapu
makes one hold his breath in dread.
A compliment to a chief. To be able to trace descent
from Hāloa, an ancient chief, was to be of very high
rank from remote antiquity.

309 E ‘ike ana ‘oe i ke li‘i nui o O‘ahu, o Kakuhihewa.

You will meet with the great chief of O‘ahu,
Kakuhihewa.
You shall find out how wrong you are. A play on
kuhihewa (erroneous).

310 E ‘ike i ka hoa kanaka, o kipa hewa ke aloha i ka ‘īlio.

Recognize your fellow man lest your love be wasted
on a dog.
Love man above animals.

311 E ‘imi i ke ola mawaho.

Seek life outside.
 Consult a kahuna to see what is causing the delay in
healing. Said when a person lies sick, and recovery is
slow.

312 E ‘imi wale no i ka lua o ka ‘uwa‘u ‘a‘ole e loa‘a.

Seek as you will the burrow of the ‘uwa‘u, it cannot
be found.
A boast of one’s skill in lua fighting, of the depth of
one’s knowledge, or of a skill that isn’t easily
acquired. A play on lua, a burrow, a pit, or an art of
fighting. The burrow of the ‘uwa‘u bird is often deep.
Birdcatchers inserted a piece of aerial root of the
‘ie‘ie, gummed at one end, to catch the fledglings.

313 E kā i ka pōhuehue.
Smite with the pōuehue.
Do harm to another in order to destroy him.

314 E kalani e, ki‘i mai i ka i‘a, ua komo i ka mākāhā!

O heavenly one, come and get the fish for it has
entered the sluice gate!
Used by one who has his hands full and needs help
quickly. In a battle, Ahia caught Kame‘eiamoku and
lifted him with the intention of dashing him to the
ground. Kame‘eiamoku twisted himself about,
grasped Ahia by the calf of the leg and held fast so
that it was impossible for him to run. Seeing
Kamehameha a short distance away, Kame‘eiamoku
called to him to come and take the fish. Thus was
Ahia killed.
315 E kāmau iho i ka hoe a pae aku i ke kula.
Dip in the paddle till you reach the shore.
Keep dipping your finger into the poi until you’ve had
your fill.

316 E kanu i ka huli ‘oi hā‘ule ka ua.

Plant the taro stalks while there is rain.
Do your work when opportunity affords.

317 E kanu mea ‘ai o nānā keiki i ka ha‘i.

Plant edible food plants lest your children look with
longing at someone else’s.

318 E Kaululā‘au, ‘akāhi no pō i pipili ai na maka.

O Kaululā‘au, it is the first night that the eyelids
have stuck so.
Used in derision of one who doesn’t use his eyes.
Kaululā‘au was a Maui chief who, because of his
mischief, was banished to the island of Lāna‘i by his
father. There he destroyed the evil inhabitants of
that island by applying gum to their eyelids after
they had fallen asleep.

319 E kaupē aku no i ka hoe a kō mai.

Put forward the paddle and draw it back.
Go on with the task that is started and finish it.
320 E ke‘eke‘ehi kūlana i pa‘a. O ‘oe ho‘okāhi, o wau
ho‘okāhi, ku mai i mua.
Take a firm stand. You, by yourself, and I, by myself,
let us step forth.
A challenge to one to step out of a crowd and fight
man to man.

321 E kipi ana lākou nei. ‘A‘ole na‘e o lākou pono‘ī akā o ka
lākou mau keiki me na mo‘opuna. O ke ali‘i e ola ana
ia wā e ku ‘ōlohelohe ana ia, a o ke aupuni e kūkulu
‘ia aku ana, oia ke aupuni pa‘a o Hawai‘i nei.
These people [the missionaries] are going to rebel;
not they themselves, but their children and
grandchildren. The ruler at that time will be stripped
of power, and the government established then will
be the permanent government of Hawai‘i.
Prophesied by David Malo.

322 E kolo ana no ke ēwe i ke ēwe.

The rootlet will creep toward the rootlets.
Of the same origin, kinfolk will seek and love each
other.

323 E kuahui like i ka hana.

Let everybody pitch in and work together.

324 E kuhi aku ana i Kuhiau.

Pointing out Kuhiau.
 You are making a mistake in your ideas. A play on
kuhi (to point, to be mistaken). Kuhiau is a place on
Kaua‘i.

325 E kuhikuhi pono i na au iki a me na au nui o ka ‘ike.

Instruct well in the little and the large currents of
knowledge.
In teaching, do it well; the small details are as
important as the large ones.

326 E ku‘i ka māmā a loa‘a ‘o Ka‘ohele.

Let your fastest runners run in relay to catch
Ka‘ohele.
Let us make every effort to attain our goal. Ka‘ohele
was a chief and warrior and in his day there was
none swifter than he. It was only by running after
him in relay that he was caught and killed.

327 E lauhoe mai na wa‘a; i ke kā, i ka hoe; i ka hoe, i ke

kā; pae aku i ka ‘āina.
Everybody paddle the canoes together; bail and
paddle, paddle and bail, and the shore is reached.
Pitch in with a will, everybody, and the work is
quickly done.

328 E lawe i ke a‘o a mālama, a e ‘oi mau ka na‘auao.

He who takes his teachings and applies them
increases his knowledge.
329 E lawe i ke ō, he hinana ka i‘a kuhi lima.
Take vegetable food; the hinana is a fish that can be
caught in the hand.
A suggestion to take taro, poi, potato, or breadfruit
along on the journey and not worry about meats,
which can be found along the way. First uttered by
Pele in a chant about the winds of Kaua‘i.

330 ‘Ele‘ele Hilo, panopano i ka ua.

Dark is Hilo, clouded with the rain
Hilo is always rainy.

331 ‘Ele‘elepī ka waha o kānaka.

The mouths of people make noises like mud crabs.
Said of one who talks too much—all noise and no
sense. The ‘elepī is a small black crab that makes a
loud noise resembling a smacking sound made by the
mouth.

332 E lei kau, e lei ho‘oilo i ke aloha.

Love is worn like a wreath through the summers and
the winters.
Love is everlasting.

333 E lei no au i ko aloha.

I will wear your love as a wreath.
I will cherish your love as a beautiful adornment.
334 E Lēkia e, ‘onia i pa‘a.
O Lēkia, move that you may hold fast.
Make a move to give yourself a secure hold. Lēkia
and Pōhaku-o-Hanalei are stones in Puna. When the
demigod Kaleikini came to the district, he dug
around Lēkia with the intention of toppling it off the
hill. Before he could uproot it, he got hungry and
departed. It was then that the other stone, Pōhaku-o-
Hanalei, cried out, “E Lēkia e,‘onia i pa‘a.” Lēkia
moved downward and held fast. Kaleikini tried in
vain after that and was unable to remove Lēkia.

335 ‘Elelū kea.

White cockroach.
A term of insult applied to a white person.

336 ‘Elemakule ‘auwae lenalena.

Yellow-chinned old man.
Said of an old man whose teeth are gone and whose
chin wags toothlessly.

337 ‘Elemakule kama ‘ole moe i ke ala.

An oldster who has never reared children sleeps by
the roadside.
Caring for and rearing children results in being
cared for in old age.

338 ‘Elepaio kāhea i‘a.

Fish-calling ‘elepaio.
 Said of one who talks about his wants and does
nothing to obtain them. Sometimes the call of the
‘elepaio sounds like “‘Ono ka i‘a! ‘Ono ka i‘a!” (“Fish
is tasty! Fish is tasty!”) A person hearing it may
answer, “Why don’t you go and catch some
yourself?” A similar expression is ‘Elepaio puni i‘a
(‘Elepaio, fond of fish).

339 ‘Eli‘eli kūlana o ‘Āina‘ike.

Profound is the nature of ‘Āina‘ike.
Refers to a person respected for the depth of his
knowledge. A play on ‘eli‘eli (profound, deep) and
‘Āina‘ike (Land of Knowledge). ‘Āina‘ike is a place on
Kaua‘i.

340 E! Loa‘a aku la ke kalo, o ka ‘apowale.

Say! You’ll obtain a taro, the ‘apowale.
You are wasting your time. A play on ‘apo-wale
(grasp-at-nothing), a variety of taro.

341 E loa‘a ana ia ‘oe ka mea a Pa‘ahao.

You’ll get what Pa‘ahao has.
Pa‘ahao, a native of Ka‘ū, was often teased by his
neighbors because when annoyed he would snap,
“Naio!” (“Pinworms!”) This amused his tormentors.
When annoyed, one might say, “You’ll get what
Pa‘ahao has.” Pa‘ahao lived in Waiōhinu, Ka‘ū, during
the late 1800s and early 1900s.

342 ‘Elo‘elo i ka wai o Kulanihāko‘i.

 Drenched by the water of Kulanihāko‘i.
Said of a heavy downpour. Kulanihāko‘i is the name
of a mythical pond in the sky.

343 ‘Elo ke kuāua o Ualoa; pua‘i i ka lani, ku kele ke one.

Drenching is the shower of Ualoa; the heavens
overflow to soak the sands.
Very wet weather. A play on ua (rain) and loa (very
much). Ualoa is a place name.

344 E mālama i ka iki kanaka, i ka nu‘a kanaka. O kākou no

kēia ho‘akua.
Take care of the insignificant and the great man.
That is the duty of us gods.
Said by Hi‘iaka to Pele in a chant before she
departed for Kaua‘i to seek Lohi‘au.

345 E mālama i ka leo o ke ali‘i, o hā‘ule wale i ka weuweu.

Take care of the chief’s voice, lest it drop among the
grass.
Heed the chief’s voice; do not ignore his commands.

346 E mālama i ka makua, he mea laha ‘ole; o ke kāne he

loa‘a i ka lā ho‘okāhi.
Take care of parents for they are choice; a husband
can be found in a day.
Parents should be cared for, for when they are gone,
there are none to replace them. One can marry again
and again.
347 E mālama i ka mākua, o ho‘omakua auane‘i i ka ha‘i.
Take care of [your] parents lest [the day come when]
you will be caring for someone else’s.
Mākua includes all relatives of the parents’
generation, including their siblings and cousins.

348 E mālama i ka ‘ōlelo, i kuleana e kipa mai ai.

Remember the invitation, for it gives you the
privilege of coming here.
A person feels welcome when accepting an invitation
and friendly promises.

349 E mālama o loa‘a i ka niho.

Be careful or you’ll be caught by the teeth.
A warning to watch out lest one become a victim of
sorcery. A person who practices sorcery is said to
have teeth; that is, his sorcery “bites.”

350 E mālama o pā i ka leo.

Be careful lest you be struck by the voice.
Be careful not to do something that will lead to a
scolding.

351 E mānalo ka hala o ke kanaka i ka imu o ka pua‘a.

The wrongs done by man are atoned for by a pig in
the imu.
When a person has committed a wrong against
others or against the gods, he makes an offering of a
hog with prayers of forgiveness.
352 E mana‘o a‘e ana e lei i ka lehua Mokaulele.
A wish to wear the lehua of Mokaulele in a lei.
A wish to win the maiden. Lei symbolizes sweetheart,
and lehua, a pretty girl.

353 E moni i ke koko o ka inaina, ‘umi ka hanu o ka

ho‘omanawanui.
Swallow the blood of wrath and hold the breath of
patience.

354 ‘Ena aku la manu o Ka‘ula.

Untamed is the bird of Ka‘ula.
Said of a shy person. Ka‘ula is a small island beyond
Ni‘ihau inhabited by many birds.

355 E na‘i wale no ‘oukou i ko‘u pono, ‘a‘ole e pau.

You can seek out all the benefits have produced and
find them without number.
Said by Kamehameha I when he was dying.

356 E nānā ana i ka ‘ōpua o ka ‘āina.

Observing the horizon clouds of the land.
Seeking to discover future events by observing the
cloud omens.

357 E nānā mai a uhi kapa ‘ele‘ele ia Maui, a kau ka pua‘a i

ka nuku, ki‘i mai i ka ‘āina a lawe aku.
 Watch until the black tapa cloth covers Maui and the
sacrificial hog is offered, then come and take the
land.
Said by Kahekili, ruler of Maui, to a messenger sent
by Kamehameha I with a question whether to have
war or peace. Kahekili sent back this answer—“Wait
until I am dead and all the rites performed, then
invade and take the island of Maui.”

358 E nānā wāhine a‘e no, ‘a‘ole ‘oe e loa‘a.

Women can be observed, [but] you cannot be
matched.
One may look at other women but none can be
compared to you.

359 E ni‘aupi‘o ka lani.

May the chief remain of highest rank.
A blessing on a high chief: may he and his
descendants live on in purity of rank.

360 E nihi ka helena i ka uka o Puna; mai pūlale i ka ‘ike a

ka maka.
Go quietly in the upland of Puna; do not let anything
you see excite you.
Watch your step and don’t let the things you see lead
you into trouble. There is an abundance of flowers
and berries in the uplands of Puna and it is thought
that picking any on the trip up to the volcano will
result in being caught in heavy rains; the picking is
left until the return trip. Also said to loved ones to
imply, “Go carefully and be mindful.”
361 E noho iho i ke ōpū weuweu, mai ho‘oki‘eki‘e.
Remain among the clumps of grasses and do not
elevate yourself.
Do not put on airs, show off, or assume an attitude of
superiority.

362 E noho malalo o ka lā‘au maka iho mai ka huihui,

ma‘ona ka ‘ōpū.
Sit under a green tree. When the cluster comes
down, the stomach is filled.
Serve a worthy person. When your reward comes
you will never be hungry.

363 E nui ke aho, e ku‘u keiki, a moe i ke kai, no ke kai la

ho‘i ka ‘āina.
Take a deep breath, my son, and lay yourself in the
sea, for then the land shall belong to the sea.
Uttered by the priest Ka‘opulupulu at Wai‘anae.
Weary with the cruelty and injustice of Kahāhana,
chief of O‘ahu, Ka‘opulupulu walked with his son to
Wai‘anae, where he told his son to throw himself into
the sea. The boy obeyed, and there died.
 Ka‘opulupulu was later slain and taken to Waikīkī
where he was laid on the sacrificial altar at Helumoa.

364 E ola au i ke akua.

May I live by God.
An oath. God is witness that one is not guilty of the
misdeed of which he is accused.

365 E ola koa.

Live like a koa tree.
Live a long time, like a koa tree in the forest.

366 E, ‘olohaka! I ke ‘ehu no o ka lā‘au pālau, kulana;

hākālia no a pāpā lā‘au aku o ka make no ia.
Say! The person is hollow. With just the passing
breeze of a brandished club, he falls. As soon as a
spear touches him, he dies.
Said by Pupukea, a chief of Ka‘ū, of Makakuikalani,
chief of Maui, in an exchange of insults. Later
commonly used to refer to weaklings.

367 E ‘olu‘olu i ka mea i loa‘a.

Be contented with what one has.

368 ‘Eono moku a Kamehameha ua noa ia ‘oukou, akā o ka

hiku o ka moku ua kapu ia na‘u.
Six of Kamehameha’s islands are free to you, hut the
seventh is kapu, and is for me alone.
 This was uttered by Kamehameha after O‘ahu was
conquered. The islands from Hawai‘i to O‘ahu, which
included Maui, Moloka‘i, Lāna‘i, and Kaho‘olawe,
belonged to his people. But the seventh “island,”
Ka‘ahumanu, was his alone. Anyone who attempted
to take her from him would be put to death.

369 E ‘ōpū ali‘i.

Have the heart of a chief.
Have the kindness, generosity, and even temper of a
chief.

370 E pale lau‘ī i ko akua ke hiki aku i Kona.

Place a shield of ti leaves before your god when you
arrive in Kona.
A message sent by Ka‘ahumanu to Liholiho
requesting him to free the kapu of his god
Kūkā‘ilimoku. Ka‘ahumanu was at that time striving
to abolish the kapu system.

371 E pane‘e ka wa‘a oi moe ka ‘ale.

Set the canoes moving while the billows are at rest.
Said by Holowae, a kahuna, to suggest that
Kalani‘ōpu‘u return to Hawai‘i while there was
peace. Later used to stir one to action.
372 E pi‘i ana kāhi po‘e, e iho ana kāhi po‘e.
Some folks go up, some go down.
While the fingers of some are in the poi bowl, the
fingers of others are at the mouth.

373 E pili mai auane‘i ia pupuka ia‘u!

That homeliness will not attach itself to me!
Ugliness is not contagious. Said by a good-looking
person in answer to, “I wonder why a handsome
person like you should have such a homely mate.”

374 E pule wale no i ka lāo ka make, ‘a‘ole e ola.

Prayers uttered on the day of death will not save
one.
Said by Lohi‘au to Hi‘iaka.
375 E pū pa‘akai aku a pa‘a ka houpo.
Take a bit of salt till the diaphragm is solid.
Said by one whose fare is humble, consisting mostly
of poi with salt or kukui relish. “Eat till you are
satisfied of this humble fare.”

376 E pūpūkāhi.
Be of one clump.
Be united in thought.

377 E pu‘u auane‘i ka lae i ka ua o Kawaupu‘u, i ka

ho‘opa‘a a ka hō‘akamai.
The forehead is likely to be lumped by the rain of
Kawaupu‘u if one insists on being a smarty.
A warning not to get cocky or smart lest one be hurt.
A play on pu‘u (lump).

378 E uha‘i i ka maka o ka ihe.

Break off the point of the spear.
Cease warfare and resume friendly relations.

379 E uhi ana ka wā i hala i na mea i hala.

Passing time obscures the past.

380 E uhi wale no ‘a‘ole e nalo, he imu puhi.

No matter how much one covers a steaming imu, the
smoke will rise.
The secret will get out.
381 ‘Eu kōlea i kona puapua; ‘eu ke kanaka i kona hanu.
A plover stirs its tail; a man stirs because of the
breath within.
Said by Ka‘iana, who led an army in battle under
Kamehameha I. When the Puna fighters refused to
battle against Keouakuahu‘ula because of the close
kinship between their own district and Ka‘ū, Ka‘iana
said this to urge them to think of themselves and
their own lives. Encouraged, the warriors resumed
fighting and won the victory for Kamehameha.

382 E uku ‘ia ke kanaka ki‘i lā‘au, he luhi kona i ka hele

ana.
The man who goes to fetch medicinal herbs is to be
paid—the trip he makes is labor.
The person sent by the kahuna to gather herbs for a
patient’s medicine was always paid by the patient’s
family. If they failed to pay, and the gatherer
grumbled, the medicine would do no good. A person
who was paid couldn’t grumble without hurting
himself.

383 ‘Eu no ka ilo, make!

The maggot creeps, it dies!

384 E waikāhi ka pono i mānalo.

It is well to be united in thought that all may have
peace.

385 ‘Ewa kai lumaluma‘i.

 ‘Ewa of the drowning sea.
An epithet applied to ‘Ewa, where kauwā were
drowned prior to offering their bodies in sacrifice.

386 ‘Ewa nui a La‘akona.

Great ‘Ewa of La‘akona.
La‘akona was a chief of ‘Ewa, which was prosperous
in his day.

387 Ēwe hānau o ka ‘āina.

Natives of the land.
People who were born and dwelt on the land.

388 E wehe i ka umauma i ākea.

Open out the chest that it may be spacious.
Be generous and kind to all.
 Hh

389 Ha‘aha‘a haka, pau i ka ‘īlio.

The contents of a low shelf can be stolen by dogs.
Things carelessly left about can be stolen. First said
by Kamalalawalu to Lonoikamakahiki in making fun
of the short stature of the latter’s half-brother and
chief steward, Pupukea.

390 Ha‘a ho‘i ka papa; ke kāhuli nei.

Unstable is the foundation; it is turning over.
Said of an unstable person or situation. First used by
Hi‘iaka in a chant while playing kilu at the residence
of Pele‘ula.

391 Ha‘a ka wai o Kemamo i ka mālie.

The water of Kemamo dances in calm weather.
Said humorously of the swish of ladies’ dresses as
they walk along.
392 Hā‘ale‘ale i ka pu‘uwai.
A heart full to the brim [with love].

393 Hā‘ale i ka wai a ka manu.

The rippling water where birds gather.
A beautiful person. The rippling water denotes a
quiet, peaceful nature which attracts others.

394 Ha‘alele ‘ia i muliwa‘a.

Left on the very last canoe.
Said of one who is left behind.

395 Ha‘alele i ka lā ka mea mahana.

Has left the warmth of the sun.
Has died.

396 Ha‘alele i ka ‘ula‘ula waiwai a koho i ka ‘ula‘ula waiwai

‘ole.
Leaves the valuable red and chooses the worthless
red.
Said of one who rejects a suitor of rank in favor of
one of lesser station.

397 Ha‘alele i Puna na hoaloha e.

Left in Puna are the friends.
Said of one who has deserted his friends. Originally
said of Hi‘iaka when she left Puna.
398 Ha‘alele koa wa‘a i koa kanaka.
The koa canoe has departed leaving the warriors
behind.
Said when a canoe goes off and leaves the people
behind, either in the water or on land.

399 Ha‘alele o Makanikeoe.

Makanikeoe has departed.
Peace and love are no longer here.

400 Ha‘alele wale iho no i ke kula o Pū‘ula.

For no reason he leaves the plain of Pū‘ula.
He goes off in a huff for no reason at all. A play on
pu‘u, or puu ka nuku (to pout). Pū‘ula is a place in
Puna, Hawai‘i.

401 Hā‘awe i ke kua; hi‘i i ke alo.

A burden on the back; a babe in the arms.
Said of a hard-working woman who carries a load on
her back and a baby in her arms.

402 Hā‘awi ka ‘ākau, lū ka hema.

The right hand gives, the left hand scatters.
Said of an extravagant person.

403 Hā‘awi papa he‘e nalu.

A surfboard giving.
 To give a thing and later ask for its return. A
surfboard is usually lent, not given outright.

404 Haehae ka manu, ke ‘ale nei ka wai.

Tear up the birds, the water is surging.
Let us hurry, as there is no time for niceties.
Kane‘alohi and his son lived near the lake of Halulu
at Wai‘ale‘ale, Kaua‘i. They were catchers of ‘uwa‘u
birds. Someone falsely accused them of poaching on
land belonging to the chief of Hanalei, who sent a
large company of warriors to destroy them. The son
noticed agitation in the water of Halulu and cried out
a warning to his father, who tore the birds to hasten
cooking.

405 Hahai no ka ua i ka ululā‘au.

Rains always follow the forest.
The rains are attracted to forest trees. Knowing this,
Hawaiians hewed only the trees that were needed.

406 Hahana ka wela.

The heat was intense.
He or she was very angry.

407 Hāhā pō‘ele ka pāpa‘i o Kou.

The crabs of Kou are groped for in the dark.
Applied to one who goes groping in the dark. The
chiefs held kōnane and other games at the shore of
Kou (now central Honolulu), and people came from
everywhere to watch. Very often they remained until
 it was too dark to see and had to grope for their
companions.

408 Haiamū ka manu i ka pua o ka māmane.

The birds gather about the māmane blossom.
Said of one who is very popular with the opposite
sex.

409 Ha‘i ‘ē na pua i ke kula.

The flowers of the field look coy and coquettish.
Said of a young person who wears a coquettish look
when in the presence of one who rouses interest.

410 Ha‘iha‘i na iwi o ke kolohe.

Broken are the bones of the mischief maker.
Said of one who is caught in mischief and given a
trouncing.

411 Hāiki Ka‘ula i ka ho‘okē a na manu.

There isn’t room enough on the island of Ka‘ula, for
the birds are crowding.
It is overcrowded. Ka‘ula is a bird-inhabited island
beyond Ni‘ihau.

412 Ha‘ikū umauma, ha‘i kū e!

Follow together, follow shouting!
An expression used by chiefs meaning, “Let us
launch our canoes and go to war whether the other
 side is willing or not.” This is part of a chant used
while transporting newly made canoes from the
upland to the sea. A group of men walking abreast
carried their burden and shouted this chant.

413 Haka kau a ka manu.

Perch on which birds rest.
A promiscuous woman.

414 Hakanū i na luina Rusini.

Struck dumb in the presence of the Russian sailors.
Speechless with awe. When the early Russian ships
came, some of the Hawaiians observed them in awed
silence.

415 Haka ‘ula a Kāne.

Kāne’s red perch.
A rainbow with red colors predominating.

416 Hakē ka pa‘i ‘ai o ka Malulani.

The Malulani is overloaded with bundles of hard poi.
An impolite reference to a pregnant woman. The
Malulani was an interisland ship.

417 Haki kākala o Pi‘ilani, ‘ike pono o luna ia lalo.

Roughness breaks in Pi‘ilani, those above recognize
those below.
 A storm breaks loose and those above—rain,
lightning, thunder, wind—show their effects to the
people below.

418 Hāko‘i wai a ka neki.

Water agitated among the rushes.
The throbbing of the heart of one in love at the sight
of the object of his affection.

419 Hala i Kaua‘i i Kalalau.

Gone to Kalalau, on Kaua‘i.
Said of one who is off-course mentally or is off
gadding somewhere; a blunderer. A play on lalau (to
go astray).

420 Hala i ke ala ho‘i ‘ole mai.

Gone on the road from which there is no returning.
Death.

421 Hala i ke ala ko‘i‘ula a Kāne.

Gone on the sacred red trail of Kāne.
Death.

422 Hala i ke ala polihua a Kāne.

Gone on the trail to the bosom of Kāne.
Death.
423 Hala ka ho‘oilo; ua pau ka ua.
Winter is gone, the rain has ceased.
Hard times are over; weeping has stopped.

424 Hala ka Pu‘ulena aia i Hilo ua ‘imi aku la ia Papalauahi.

The Pu‘ulena breeze is gone to Hilo in search of
Papalauahi.
Said of one who has gone away or of one who finds
himself too late to do anything.

425 Hala ka ua, ka mea maka‘u.

The rain we feared is gone.
The person we are afraid of is absent; we have
nothing to worry about.

426 Halakau ka manu i ka lā‘au.

The bird perches way up high in the tree.
Said of a man or woman who is not easily ensnared.

427 Hala na lā ‘ino o ka ho‘oilo.

Gone are the stormy days of winter.
Troublesome days are over.

428 Hala no ia lā o ka pōloli.

A hungry day passes.
An expression of thankfulness that there was food for
another day.
429 Hālau ka hale; ‘ohā ka ‘ai.
A big house; small taro to eat.
A large house brings so many visitors that to feed
them all, even immature taro must be used.

430 Hālau Lahaina, malu i ka ‘ulu.

Lahaina is like a large house shaded by breadfruit
trees.

431 Hālāwai ke kila me ka paea.

Steel and flint meet.
When steel and flint come together, sparks result; so
it is with two persons who cannot get along.

432 Hālawa, inu wai kūkae.

Hālawa drinker of excreta water.
An insult applied to the kauwā of Hālawa, Moloka‘i.

433 Halemano honi palai o uka.

Halemano smells the ferns of the upland.
At Halemano, O‘ahu, the breezes bring the fragrance
of ferns from the upland.

434 Hālō aku ma ‘o, he maka helei; ki‘ei mai ma‘ane‘i, he

‘o‘opa.
Peer over there and there is someone with a drawn-
down eyelid; peep over here and here is a lame one.
 No matter which way one turns there is a sign of bad
luck.

435 Haluku ka ‘ai a ke aku.

The aku rush to eat.
Said of those who boisterously rush to eat.

436 Halulu me he kapua‘i kanaka la ka ua o Hilo.

The rain of Hilo makes a rumbling sound like the
treading of feet.

437 Hamahamau ka leo o ka Waikoloa.

Hush the voice of the Waikoloa wind.
Be silent if you don’t want to be rebuked. The
Waikoloa is a cold wind.

438 Hāmākua ‘āina pali loa.

Hāmākua, land of tall cliffs.
Praise of Hāmākua, Hawai‘i.

439 Hāmākua i ka wakawaka.

Irregular and rough Hāmākua.
Praise of Hāmākua, a district of gulches and valleys.

440 Hāmākua i ke ala ‘ulili.

Hāmākua of the steep trails.
 Praise of Hāmākua, a land of precipices and gulches
where the old trails were often steep and difficult to
travel on.

441 Hāmākua kihi loa.

Hāmākua with a long corner.
One corner of Hāmākua touches every district of
Hawai‘i except Puna. Also, a play on kihi loa. A
native of Hāmākua is said to avoid meeting
strangers. Because of bashfulness or disinclination to
share his possessions, he will turn aside (kihi) and go
a long way away (loa).

442 Hāmama ka waha he pō i‘a ‘ole.

When the mouth yawns, it is a night on which no fish
are caught.
A sleepy, yawning person isn’t likely to be out
catching fish.

443 Hāmama na paniwai o Kulanihāko‘i.

The lids of Kulanihāko‘i are removed.

444 Hamohamo i ke kualā o Puna.

Pats the dorsal fin of Puna.
Said of one who is verbally ambitious but does
nothing to attain his goal, or of one who is full of
flattery and false promises.

445 Hana a ke kama ‘ole, hele ‘ope‘ope i ke ala loa.

 A person who has not raised a child may go along
with his bundles on the road.
Said of an aged person who has no one to care for
him. Had he troubled to rear children they could
take care of him when he was old.

446 Hana a lau a lau ke aho, alaila loa‘a ka i‘a kāpapa o ka

moana.
Make four hundred times four hundred fish lines
before planning to go after the fighting fish of the
sea.
Be well prepared for a big project.

447 Hana a mikioi, lawe a ‘auli‘i.

Be deft and dainty.
Said to young people: Be neat, sweet and clever—not
crude and blundering.

448 Hana Hilo i ka po‘i a ka ua.

Hilo works on the lid of the rain.
Refers to the constant showers typical of Hilo district
on Hawai‘i. This is the first line of a chant.

449 Hānai ‘ia i ka ‘iao.

Fed with ‘iao fish.
One is given small gifts to interest him until, like the
deep-sea fish, he takes the hook and is landed. The
‘iao is a small fish used as a bait for large, deep-sea
fish.
450 Hānai ‘ia i ka poli o ka lima.
Fed in the palm of the hand.
Said of a child reared with constant attention.

451 Hāna i ka i‘a iki.

Hāna of the little fish.
Hāna was known in ancient times as the land where
fish were scarce. Believing slanderous tales about
Ku‘ula and his wife, Hinahele, the ruling chief of
Hāna ordered them destroyed. Having mana over the
fish of the sea, the two caused a scarcity until their
son ‘Ai‘ai brought them back to life. Ku‘ula and
Hinahele were worshipped as deities by fishermen.

452 Hānai holoholona, ‘a‘ohe lohe i ka ‘ohumu.

Feed animals and no complaints are heard.
A retort by one who is criticized for raising animals
instead of children.

453 Hānai kanaka, hiki ke ho‘oūnauna.

Feed humans and one can send them on errands.
Said to people who adopt or take in children to raise.
Children can be helpful.

454 Hana ‘ino i ka ke kino ‘elemakule a ho‘omakua aku i ka

ha‘i.
Mistreat your own oldsters and the day may come
when you’ll be caring for someone else’s.
 Said to a rude or ungrateful child. You should think
of your own elder first, while he is alive, lest after his
death you must take care of someone who had no
part in rearing you.

455 Hana ‘i‘o ka haole!

The white man does it in earnest!
Hawaiians were generally easygoing and didn’t order
people off their lands or regard them as trespassers.
When the whites began to own lands, people began
to be arrested for trespassing and the lands were
fenced in to keep the Hawaiians out.

456 Hānai pua‘a wahine, maloko ka uku.

Raise a sow, for her reward is inside of her.
A sow will bear young.

457 Hana ka iwi a kanaka makua, ho‘ohoa.

First get some maturity into the bones before
challenging.

458 Hana kāpulu ka lima, ‘ai ‘ino ka waha.

Careless work with the hands puts dirty food in the
mouth.

459 Hana ka uluna i ka paka ua.

Prepare the pillow when the raindrops appear.
Get ready for a period of rest. When a storm came,
farming and fishing were suspended and the worker
 remained at home, either resting or doing little
chores.

460 Hāna, mai Ko‘olau a Kaupō.

Hāna, from Ko‘olau to Kaupō.
The extent of the district of Hāna, Maui.

461 Hana mai no a kā mai no i ka ‘ino.

He does for us, then he strikes us with evil.
Said of a kahuna who helps to heal and then,
annoyed with the patient or patient’s family, asks the
‘aumakua to return the sickness.

462 Hana mao ‘ole ka ua o Hilo.

Endlessly pours the rain of Hilo.
Said of anything that goes on and on, as the pouring
rain, or of havoc such as that produced by a torrent.
Names of other places are sometimes substituted for
Hilo.

463 Hanane‘e ke kīkala o ko Hilo kini; ho‘i lu‘ulu‘u i ke one

o Hanakahi.
The hips of Hilo’s multitude were sagging as they
returned, laden, to Hanakahi.
Used to express the weight of grief, or to mean that a
person has a heavy load to carry. Lines from a chant
entitled, “Hoe Puna i ka Wa‘a.”

464 Hānau ‘ia i ka pō Lā‘au, lā‘au na iwi, he koa.

 Born was he on a Lā‘au night for his bones are hard
and he is fearless.
Said of a bold, fearless person. Lā‘au nights are a
group of nights in the lunar month. The days
following each of these nights are believed to be
good for planting trees.

465 Hānau ‘ia i Kaulua, he koa wiwo ‘ole.

Born in Kaulua, a warrior brave is he.
Said of one born in the month of Kaulua.

466 Hānau ka ‘āina, hānau ke ali‘i, hānau ke kanaka.

Born was the land, born were the chiefs, born were
the common people.
The land, the chiefs, and the commoners belong
together.

467 Hānau ke ali‘i i loko o Holoholokū, he ali‘i nui; hānau

ke kanaka i loko o Holoholokū, he ali‘i no; hānau ke
ali‘i mawaho a‘e o Holoholokū, ‘a‘ohe ali‘i, he kanaka
ia.
The child of a chief born in Holoholokū is a high
chief; the child of a commoner born in Holoholokū is
a chief; the child of a chief born outside of the
borders of Holoholokū is a commoner.
Holoholokū, sacred birthplace of the chiefs, is in
Wailua, Kaua‘i.

468 Haneo‘o amo one.

Sand-carrying Haneo‘o.
 An epithet applied to the kauwā of Haneo‘o, Hāna,
Maui.

469 Hanini ka wai o Kulanihāko‘i.

The water of Kulanihāko‘i spills.
It’s raining.

470 Hanohano na pali ki‘eki‘e o Wailau.

Majestic are the tall cliffs of Wailau.
An expression of admiration for a stately and regal
person. Refers to Wailau, Moloka‘i.

471 Hanohano Paliuli i ka ua noe.

Majestic is Paliuli in the misty rain.
An expression of admiration for a person. Paliuli is a
mythical place in the mountain region back of the
Pana‘ewa forest, Hawai‘i.

472 Hanopilo ka leo o ka ‘alae.

Hoarse is the voice of the mudhen.
Said of a person who talks himself hoarse.

473 Hanu‘u ke kai i Mokuola.

The sea recedes at Mokuola.
Now is the opportune time to venture forth.
Mokuola, now known as Coconut Island, is a small
island in Hilo Bay believed to have curative
influences. The sick who swam around it recovered,
 and a person who could swim around it three times
under water would have a long life. When the sea
receded, one could swim part way around with little
effort.

474 Hao‘e na ‘ale o Hōpoe i ka ‘ino.

The billows of Hōpoe rise in the storm.
His anger is mounting. Hōpoe, Puna, has notoriously
high seas.

475 Hao ka Inuwai, malo‘o ka lau lā‘au.

The Inuwai breeze blew, withering the leaves of the
trees.
Along he came and nothing was left. The Inuwai
(Drink-water) breeze is very drying.

476 Hao kō‘ala ka makani la, pau loa.

With one great sweep of wind, all is gone.

477 Haole kī kōlea!

Plover-shooting haole!
Blundering Caucasian. Said in exasperation of a
white person. The haole, in going plover hunting,
shoots with his gun, killing some, maiming others.
The maimed can fly elsewhere to die or become
victims of some other animal. But the Hawaiian goes
quietly at night with a net. He takes what he wants
and lets the others escape unharmed.
478 Hao mai ka makani kuakea ka moana; hao mai ke kai
ku ke ko‘a i uka.
When the gales blow, the sea is white-backed; when
the sea rises, corals are washed ashore.
Said of the rise of temper.

479 Hao na kēpā o Līhu‘e i ke anu.

The spurs of Līhu‘e dig in with cold.
Līhu‘e, O‘ahu, often gets very cold.

480 Hapa haole ‘i‘o ‘oni‘oni.

Half-white with quivering flesh.
What restless, active people these part-Caucasians
are!

481 Hāpai ke kuko, hānau ka hewa.

When covetousness is conceived, sin is born.

482 Hāpai ki‘eki‘e i ke aka o ‘Aina-kō, kewekewe i ke alia o

Malaekoa.
Lifted high is the shadow of ‘Aina-kō, making
crooked patterns on the salt-encrusted land of
Malaekoa.
This saying is derived from an old chant and is a play
on ki‘eki‘e (high), kō (drawn out), and koa (unafraid).
It is applied to a conceited, proud, and self-centered
person.
483 Hāpala ‘ia a‘e la i ka hāwena.
Daubed with lime.
Said of an oldster without wisdom. His hair may be
gray, as one whose hair is bleached with lime, but he
has no more wisdom than an inexperienced youth.

484 Hāpapa hewa ka malihini makamaka ‘ole.

A stranger without a friend feels lost.
This was first uttered in a chant by Hi‘iaka, who,
upon arriving at Kaua‘i to seek Lohi‘au, found no
friendliness from his sister Kahuanui and her people.

485 Hapawalu li‘ili‘i, hāmani wale no.

A small eighth of a dollar, very smooth to handle.
An eighth of a dollar is not a high price so one should
not mind spending it.

486 Hauhili ka ‘ai a ke kawele‘ā.

The kawele‘ā fish takes the hook in such a way as to
tangle the lines.
Said of a tangled situation.
487 Ha‘u ka makani, hā‘ule ke onaona, pili i ka mau‘u.
When the wind puffs, the fragrant blossoms fall upon
the grass.
When there is an explosion of wrath, people quail
before it.

488 Ha‘u ka waha i ka makani.

The mouth puffs at the wind.
Loud talk. Like the braying of an ass.

489 Hā‘ule i ka hope wa‘a.

Left in the aft of the canoe.
Said of one who comes last or is tardy.

490 Hā‘ulelau i o Kalalau, o Lūali‘i la i Kauli‘ili‘i.

Hā‘ulelau is at Kalalau, and Lūali‘i is at Kauli‘ili‘i.
 Such a scattering all over the place, like fallen
leaves, with bits and pieces all strewn about. A play
on hā‘ule-lau (fallen leaves), kalalau (wander
around), lū-ali‘i (scatter in pieces), and kau-li‘ili‘i (a
little here and a little there).

491 Hā‘ule no i kana ‘auwaha i ‘eli ai.

Fell into the ditch that he himself dug.
Caught in his own trap.

492 Haumanumanu ka ipu ‘ino‘ino.

A misshapen gourd makes an ugly container.
Said of an ugly person. Also said in warning to a
mother to be careful with the body of her baby—to
mold it lest it be imperfect and ugly.

493 Haunāele ‘Ewa i ka Moa‘e.

‘Ewa is disturbed by the Moa‘e wind.
Used about something disturbing, like a violent
argument. When the people of ‘Ewa went to gather
the pipi (pearl oyster), they did so in silence, for if
they spoke, a Moa‘e breeze would suddenly blow
across the water, rippling it, and the oysters would
disappear.

494 Hauna ke kai o ka moa li‘ili‘i.

Unsavory is the soup made of little chickens.
Said of or to a boy or girl who desires to make love
when too young to know anything about it.
495 Hauna ke kai o ka palani.
The palani makes a strong-smelling soup.
A person of unsavory reputation imparts it to all he
does.

496 Hā‘upu mauna kilohana i ka la‘i.

Hā‘upu, a mountain outstanding in the calm.
Said of a person of outstanding achievement. Also
used in praise of Hā‘upu, Kaua‘i.

497 Hau wawā ka nahele.

A din in the forest.
Rumors and gossip abroad.

498 Hāwa‘e kai nui.

Hāwa‘e full of liquid.
An ignoramus. Hāwa‘e is a short-spined sea urchin
that is full of liquid and has no meat. Also expressed
as Hāwa‘e ‘i‘o ‘ole (meatless hāwa‘e).

499 Hawahawa ka lima.

The hand is smeared with filth.
From a children’s game in which one made a number
of sand piles and buried filth in one of them. When a
child dug into the sand and drew out a hand smeared
with filth, the others shouted this. Also used to imply
that one is taking part in a shady deal.
500 Hawahawa ka lima i ka ha‘i kūkae.
The hand is only soiled by the excreta of others.
Sometimes said when an adopted child proves
ungrateful or is taken away by its own parents. All
one gets are soiled hands.

501 Hawai‘i kuauli.

Hawai‘i with the verdant country.

502 Hawai‘i nui a Keawe.

Hawai‘i, great island of Keawe.
Keawe (Keawe-i-kekahi-ali‘i-o-ka-moku) was a ruler
of Hawai‘i.

503 Hawai‘i palu lā‘ī.

Ti-leaf lickers of Hawai‘i.
This saying originated after Kamehameha conquered
the island of O‘ahu. The people of Kailua, O‘ahu,
gave a great feast for him, not expecting him to
bring such a crowd of people. The first to arrive ate
up the meat, so the second group had to be content
with licking and nibbling at the bits of meat that
adhered to the ti leaves. In derision, the people of
O‘ahu called them “ti-leaf lickers.”

504 Hāwāwā ka he‘e nalu haki ka papa.

When the surf rider is unskilled, the board is broken.
An unskilled worker bungles instead of being a help.
There is also a sexual connotation: When the man is
 unskilled, the woman is dissatisfied.

505 Hāwele kīlau i ka lemu, ‘āha‘i ka pua‘a i ka waha; ke

hele nei o Po‘okea.
Draw the fine loincloth under the buttocks; the pork
finds its way into the mouth; Po‘okea now departs.
Po‘okea was a very clever thief during the reign of
Kahekili of Maui. Whenever he eluded his pursuers,
this was his favorite boast. Any reference to one as
being a descendant or relative of Po‘okea implies
that he is a thief who steals and runs.

506 He ‘ā ‘aki maunu.

An ‘ā fish that takes the bait off the hooks.
A petty thief.

507 He ‘a‘ali‘i ku makani mai au; ‘a‘ohe makani nana e

kula‘i.
I am a wind-resisting ‘a‘ali‘i; no gale can push me
over.
A boast meaning “I can hold my own even in the face
of difficulties.” The ‘a‘ali‘i bush can stand the worst
of gales, twisting and bending but seldom breaking
off or falling over.

508 Heaha aku nei kau i Konahuanui?

What were you at Konahuanui for?
Why did you go where you would be exposed to bad
luck? A vulgar expression and a play on the place
name Kona-hua-nui (His-big-testicles). To dream of
 seeing the private parts exposed is a sign that there
will be no luck on the following day.

509 Heaha ka hala i kapuhia ai ka leo, i ho‘okuli mai ai?

What was the wrong that forbade the voice, that
caused the deafness?
What causes you to refuse to speak or listen to me?

510 Heaha ka puana o ka moe?

What is the answer to the dream?
What will the result of this be?

511 Heaha kau o ka lapa manu ‘ole?

What are you doing on a ridge where no birds are
found?
That is a wild goose chase.

512 He ahi ke kapa e mehana ai.

Fire is the garment for warmth.
Said of warmth received from a bonfire.

513 He āhole ka i‘a, hole ke aloha.

Āhole is the fish, love is restless.
Said of the āhole fish when used in hana aloha
sorcery to arouse love.

514 Hea ia mai kēia kanaka, malia he inoa i loa‘a ia ‘oe.

 Call an invitation to this person, perhaps you know
the name.
A request to be called into someone’s home, usually
uttered by a passing relative or friend who would
like to pause and rest but is not sure that he is
recognized by the others.

515 He ‘ai e kāhela ai ka uha.

An eating that spreads the intestines.
The enjoyment of a good meal when labor is finished
and all is at peace.

516 He aikāne, he pūnana na ke onaona.

A friend, a nest of fragrance.
Sweet indeed is a good friend.

517 He ‘ai kuli ke aloha mai na kūpuna mai.

Love has had a deaf way of its own since the days of
the ancestors.
A person who is very much in love often does not
heed counsel.

518 He ‘ai leo ‘ole, he ‘īpuka hāmama.

Food unaccompanied by a voice; a door always open.
Said about the home of a hospitable person. The food
can be eaten without hearing a complaint from the
owners, and the door is never closed to any visitor.
519 He ‘ai make ka uhi.
The yam is the food of death.
The yam grows downward in the ground, instead of
upward like the taro. When a person digs for yams,
he has to be on the watch lest while digging with
head down low an enemy strike him on the back of
the neck and kill him.

520 He akua ‘ai kahu ka lawena ‘ōlelo.

Gossip is a god that destroys its keeper.

521 He akua ‘ai ‘opihi o Pele.

Pele is a goddess who eats limpets.
Pele was said to be fond of swimming and surfing.
While doing so she would pause to eat seafood.

522 He akua ‘ai pilau.

A filth-eating god.
Said of a god who heeds the voice of a sorcerer and
goes on errands of destruction.

523 He ‘akupa.
A black goby.
A derogatory epithet for a person with very dark
skin.

524 He ala ehu aku kēnā.

That is an uncertain path.
525 He ‘ala‘ihi kalaloa e pau ai na lima i ke ‘eke‘eke.
An ‘ala‘ihi kalaloa fish that makes one draw back his
hands.
A person that is not to be trifled with. The ‘ala‘ihi
have spiny fins that can pierce the hands.

526 He ala iki ko kahuna.

A kahuna has a narrow trail.
A kahuna should mind and be careful of what he
does.

527 He ‘alalā, he manu leo nui.

It is the crow, a loud-voiced bird.
Said of a person who talks too loud.

528 He ‘alā makahinu i ke alo o ke ali‘i.

A shiny stone in the presence of a chief.
A person who assumes a bright or vivacious look in
hypocrisy. A play on maka (eye) and hinu (bright).

529 He ‘alamihi no ka lae ‘ili‘ili.

A mud crab on a rocky point.
Just a noisemaker.

530 He ‘ale kua loloa no ka moana.

A long-backed wave of the ocean.
 The boast of a strong man who likens his back to the
waves of the sea.

531 He ali‘i ka ‘āina; he kauwā ke kanaka.

The land is a chief; man is its servant.
Land has no need for man, but man needs the land
and works it for a livelihood.

532 He ali‘i ka la‘i, he haku na ke aloha.

Peace is a chief, the lord of love.
Where peace is, there love abides also.

533 He ali‘i ka ma‘i, he ali‘i ke kahuna.

The patient is a chief; the kahuna is a chief.
The medical kahuna usually had a servant to do the
work of fetching and preparing the herbs he
prescribed for his patient. Thus the servant served
both kahuna and patient. Often the person who
gathered the herbs was an apprentice learning the
art from the kahuna.

534 He ali‘i ka manu.

A bird is a chief.
A bird flies and perches higher than any human.

535 He ali‘i ka moa.

The rooster is a chief.
 The rooster sleeps on a high perch. His feathers are
used in kāhili, which are the symbols of chiefs.

536 He ali‘i ke aloha, he kilohana e pa‘a ai.

Love is like a chief: the best prize to hold fast to.

537 He ali‘i ke aloha, he ‘ohu no ke kino.

Love is chiefly, an adornment for the person.
Uttered by Hi‘iaka in a chant to the sister of Lohi‘au.

538 He ali‘i kia manu.

A chief that catches birds with a gummed pole.
Said of one who draws people to him. From a song
for Kalākaua, who was known to attract people.

539 He ali‘i no ka malu kukui.

A chief of the kukui shade.
A chief who has something shady in his genealogy
that he doesn’t care to discuss.

540 He ali‘i no mai ka pa‘a a ke ali‘i; he kanaka no mai ka

pa‘a a ke kanaka.
A chief from the foundation of chiefs; a commoner
from the foundation of commoners.
A chief is a chief because his ancestors were; a
commoner is a commoner because his ancestors
were. Often said to a young person of chiefly lineage
to warn that if he wishes to preserve the rank of his
 descendants, he should see that his mate is of chiefly
rank and not a commoner.

541 He ‘alo‘alo kuāua no kuahiwi.

One who faced the mountain showers.
A brave person.

542 He ‘ālo ‘ilo‘i, ka i‘a waha iki o ke kai.

An ‘ālo ‘ilo‘i, a fish of the sea that has a small mouth.
Said of one who always has little to say.

543 He ana ka mana‘o o ke kanaka, ‘a‘ole ‘oe e ‘ike ia loko.

The thoughts of man are like caves whose interiors
one cannot see.

544 He ao hākumakuma wale no, ‘a‘ohe ua.

It is only a lowering, and there will not be any rain.
Said of one who frowns and glowers but does
nothing to hurt.

545 He ‘a‘o ka manu noho i ka lua, ‘a‘ole e loa‘a i ka lima

ke nao aku.
It is an ‘a‘o, a bird that lives in a burrow and cannot
be caught even when the arm is thrust into the hole.
Said of a person who is too smart to be caught.

546 He ‘a‘o kani kohā ke ali‘i.

 The chief is like a loud-voiced ‘a‘o.

547 He ‘apu ‘auhuhu kōheoheo.

A poisonous concoction made of ‘auhuhu.
A person of poisonous nature.

548 He ‘auhau kō‘ele na ka Hawai‘i.

A taxing of small fields by the Hawai‘i chiefs.
After Kamehameha united the islands, even the
smallest food patch was taxed.

549 He au holo a ka ‘ōlohelohe.

A running place for the naked one.
Used when one is disappointed in an undertaking. To
dream of nakedness is an omen of bad luck.

550 He au Ko‘olau aku ia.

That is Ko‘olau weather.
The Ko‘olau, or windward, side of an island is often
storm-beaten. This expression was first used in a
chant to Hi‘iaka by Wahine‘oma‘o, who pleaded with
her not to let her wrath lead to destruction. Later
used as a warning that headstrong wilfulness leads
to distress.

551 He ‘aumakua ho‘oluhi, hō‘apa‘apa i ke kahuna.

An ‘aumakua that does not help is a burden to the
kahuna.
552 He aupuni ko Kamehameha.
Kamehameha has a government.
A warning not to steal. Kamehameha united the
islands and made laws that gave everyone peace and
safety. Killing and stealing were utterly prohibited.

553 He aupuni palapala ko‘u; o ke kanaka pono ‘oia ko‘u

kanaka.
Mine is the kingdom of education; the righteous man
is my man.
Uttered by Kamehameha III.

554 He ‘auwai ka mana‘o o na li‘i, ‘a‘ohe maopopo kahi e

kahe ai.
The minds of chiefs are like a ditch—no one knows
whither they flow.
No one knows whom or what the chiefs will favor.

555 Hea wawalo ke kai o ‘O‘okala.

The sea of ‘O‘okala sends forth an echoing call.
Said in humor of any loud call. A play on ‘O (hail) and
kala (proclaim).

556 He ‘e‘epa ke aloha, he kula‘ilua.

Love is peculiar; it pushes in opposite directions.
Love goes two ways—to love and to be loved.

557 He ‘ehu wāwae no kalani.

 A trace of the heavenly one’s footsteps.
The rain, the rainbow, and other signs seen when a
chief is abroad are tokens of his recognition by the
gods.

558 He ‘elele ka moe na ke kanaka.

A dream is a bearer of messages to man.

559 He hā‘awe pili.

Carriers of bundles of pili grass.
A derogatory saying by the followers of Kamehameha
for the people of Ka‘ū, who covered the road of
Kapaukua with pili grass for their chief
Keouakuahu‘ula.

560 He hālau a hālau ko ka niu, ho‘okāhi no hālau o ka

niuniu.
The coconut tree has many shelters to go to; but the
person who merely aspires has but one.
Said in scorn to or of a person of low rank who
assumes the air of a chief. A true chief (niu) is
welcome everywhere he goes; a pretender is only
welcome in his own circle.

561 He hālau loa na ‘Ī.

A longhouse belonging to ‘Ī.
‘Ī was a wise and generous chief and because he was
an ancestor of many, he was referred to as the owner
of the longhouse in which all were sheltered. ‘Ī also
had a large longhouse in Hilo called ‘Ī-hālau, and a
 fish station at sea called ‘Ī-ko‘a. It is said that when
those of ‘Ī-hālau closed their food bowls all at once
after eating, the sound could be heard at ‘Ī-ko‘a.

562 He hale kanaka, ke ‘alalā ala no keiki, ke hae ala no ka

‘īlio.
It is an inhabited house, for the wail of children and
the bark of a dog are heard.
The signs of living about a home are the voices of
humanity and animals. Used in answer to someone’s
apology over their children crying or dogs barking.

563 He hale ke kino no ka mana‘o.

The body is a house for the thoughts.

564 He hale kipa no la ho‘i ko ke kōlea ha‘iha‘i ‘e ‘ia na iwi.

The house of a plover might have been that of a
friend if one hadn’t broken his bones.
A stranger might have been a friend if he hadn’t
been treated so shamefully.

565 He hamo hulu puna mawaho.

A brushing on the outside with whitewash.
A friendly exterior only.

566 He hānai ali‘i, he ‘ai ahupua‘a.

The rearing of a chief is the ruling of an ahupua‘a.
 A person in whose care a young chief was placed was
often rewarded with a large tract of land.

567 He hana maka ‘ena‘ena.

A work that causes red, hot eyes.
A task that requires so much work it deprives one of
sleep.

568 He hāpu‘u ka ‘ai he ‘ai make.

If the hāpu‘u is the food, it is the food of death.
When famine came many depended on hāpu‘u to
sustain life, but it required much work to prepare.
There was the cutting, the preparation of the imu,
and three whole days during which the hāpu‘u
cooked. If the food was done then, hunger was
stayed; if not, there was another long delay, and by
that time someone may have starved to death.

569 He hau‘oli ka ukali o ka lanakila.

Gladness follows in the wake of victory.

570 He Hawai‘i ‘uwala Kahiki.

An Irish-potato Hawaiian.
A term of derision applied to a native Hawaiian who
apes the ways of the whites instead of appreciating
the culture of his own people. Also said to one who is
absolutely ignorant of his own culture.

571 He he‘e hōlua.

 One who rides a hōlua sled.
Said proudly of being a descendant of the chiefly
families of Waipi‘o, Hawai‘i, who were well known
for their skill in hōlua sledding.

572 He he‘e ka i‘a, he i‘a kino palupalu.

It is an octopus, a soft-bodied creature.
Said of a weakling.

573 He he‘e nui, ke ‘ula ala.

It is a large octopus because it shows a red color.
A man went to farm one day and met another
squatting carelessly as he worked. He made this
remark, often used later to refer to a man who
exposes himself.

574 He hele pīlali ‘āina maoli no.

A sticky going, as if stuck fast to the land.
Said of one who is preoccupied and forgets to go
home.

575 He hi‘i alo ua milimili ‘ia i ke alo, ua ha‘awe ‘ia ma ke

kua, ua lei ‘ia ma ka ‘ā‘ī.
A beloved one, fondled in the arms, carried on the
back, whose arms have gone about the neck as a lei.
Said of a beloved child.

576 Hehi i ka pili.

 Trample on the relationship.
To abolish or disown the relationship.

577 He hikuhiku na kiniakua.

The host of gods are many, many.
There are none higher than the gods.

578 He hilu na ke ali‘i.

A hilu belonging to a chief
When a pregnant woman longed for hilu fish, the
child born to her would be a very quiet, well-behaved
person. Because chiefs liked reserved, well-
mannered people, such persons were often found in
the royal courts, and were referred to as the chief’s
hilu fish.

579 He hina na ka ‘a‘ali‘i kūmakani, he ‘ula‘a pū me ka

lepo.
When the wind-resisting ‘a‘ali‘i falls, it lifts the sod
up with its roots.
A boast: When I, a powerful man, fall, others will fall
with me.

580 He hō‘ailona ke ao i ‘ike ‘ia.

Clouds are recognized signs.

581 He hoa ‘ai waiū paha no Kauahoa.

Perhaps he shared the breast with Kauahoa.
 Said of one who is indifferent to the problems of
others. A play on uahoa (hard) in Kauahoa, a warrior
of Kaua‘i.

582 He hoa ka ua no Alaka‘i.

The rain is a companion to Alaka‘i.
Alaka‘i, Kaua‘i, does not lack rain.

583 He hoa kuilima no Lā‘auhaele.

A companion to walk hand in hand with at
Lā‘auhaele.
An interesting, friendly companion. A play on haele
(go together). Refers to Lā‘auhaele, Kaua‘i.

584 He hoa manu nēnē, he ho‘i no a paumā‘ele i ka hale.

A goose mate returns to pollute the house.
Said to a mate whose relative disgraces the family by
committing fornication or adultery with another
member.

585 He hoa ‘ōhumuhumu.

A companion to whom one can voice one’s woes.

586 He hoapili o Mākālei.

A companion of Mākālei.
Said of an attractive person.

587 He hō‘ike na ka pō.

 A revelation of the night.
A revelation from the gods in dreams, visions, and
omens.

588 He ho‘īlina ka make no ke kino.

Death is an inheritance for the body.

589 He honu ka ‘āina he mea pane‘e wale.

Land is like a turtle: it moves on.
Land passes slowly but inexorably from owner to
heir.

590 He honu māeaea aku la ia.

It is a māeaea variety of turtle.
He is a stinker. A play on māeaea (unpleasant
smelling).

591 He ho‘okāhi no wai o ka like.

All dyed with the same color.
Identical.

592 He ho‘okele wa‘a no ka lā ‘ino.

A canoe steersman for a stormy day.
A courageous person.

593 He ho‘olua pīka‘o.

Food that has to be recooked.
 Similar to the expression “half-baked.”

594 He hou moe kāheka.

A hou fish that sleeps in a sea pool.
Said of a person who snores. The hou when sleeping
makes a snoring sound.

595 He hou ‘oe, he i‘a moe ahiahi.

You are a hou, a fish that sleeps in the evening.
A small, inoffensive fellow—but one who will fight
when annoyed.

596 He hua kāhi.

A single seed.
An only child.

597 He huaka‘i paoa, he pili i ka iwi.

An unlucky journey in which the body was wagered.
Suffering.

598 He huewai ola ke kanaka na Kāne.

Man is Kāne’s living water gourd.
Water is life and Kāne is the keeper of water. To
dream of a well-filled water gourd that breaks and
spills its contents is a warning of death for someone
in the family.
599 He hulu ali‘i.
Royal feathers.
Said of the adornment of a chief, or of an elderly
chief himself who is one of a few survivors of his
generation and therefore precious.

600 He huluhulu kau i ka puka ihu.

Hair growing inside of the nostril.
Said in envy of a person who is regarded as a
favorite by a superior—he is so closely allied to the
person that he is likened to a hair in the other’s
nostril. Also said in criticism of one who is made too
much of.

601 He hulu makua.

A feather parent.
When most of the relatives of the parents‘ generation
were gone, the few left were referred to as hulu
mākua and considered as precious and choice as
feathers. Hulu can refer to relatives as far back as
three generations.
602 He hūpō no ka wa‘a pae.
A stupid one belonging to the canoe landing.
Little skill is required to get a canoe out of the water
at a landing. Said of one whose knowledge is very
shallow and whose skill is practically nil.

603 He i‘a ia no Kaho‘olawe, he uku.

It is the fish of Kaho‘olawe, the uku.
He shall be made to pay. A play on uku (reward or
recompense).

604 He i‘a i pā i ka makau.

A fish that had once taken a hook.
Said of a person made wary by an unpleasant
experience.

605 He i‘a kokoke ka ka lawai‘a.

A fisherman always finds fish nearby.
 Said of one who can get what he wants because he is
smart.

606 Hei aku la i ka ‘upena ku‘u a ka Lawakua.

Caught in the drawnet of the Lawakua breeze.
Ensnarled by beguiling words.

607 He i‘a laka ka loli ka‘e, he loa‘a wale i kāheka.

The loli ka‘e is easy enough to gather, for it is found
in sea pools.
Said of a cross, dissatisfied person who becomes
grumpy. A play on ka‘e (grumpy) in loli ka‘e (sea
cucumber).

608 He i‘a laka no la ho‘i ka ‘ina.

The ‘ina is easily gathered.
A retort to a person who frequently says, “If I had
this” or “If I had that.” A play on ‘ina (sea egg) and
inā (if).

609 He i‘a loa‘a wale no ho‘i ka po‘opa‘a.

A po‘opa‘a is a fish easy to catch.
Hard-headed people are fairly common. A play on
po‘opa‘a (hard-headed).

610 He i‘a make ka ‘opihi.

The ‘opihi is a fish of death.
 The ‘opihi is usually found on rocks where the sea is
rough. There is always danger of being washed away
by the waves when gathering ‘opihi.

611 He i‘a mo‘a ‘ole i kālua.

A fish that can never be cooked.
Said of a person of low rank. Nothing can change his
genealogy.

612 He i‘a no ka moana, he aho loa ku i ke ko‘a.

A fish of the deep sea requires a long line that
reaches the sea floor.
In order to obtain a good position, one must prepare.

613 He i‘a no ka pāpa‘u, he loa‘a wale i ka hopu lima; he i‘a

no ka hohonu, noho i ka‘ea‘ea.
Fish of the shallows are easy to catch with the
hands; but fish of the depths keep the fisherman wet
with sea sprays.
Ordinary folks are easy to find but an outstanding
one is not.

614 He i‘a no ke kai kohola.

A fish of the shallow sea.
A person easy to woo.

615 He i‘a pae wale no ka ‘uwī‘uwī.

The ‘uwī‘uwī is a fish that washes ashore.
 Said of a ne‘er-do-well who goes from house to house
and depends on others for his livelihood.

616 He i‘a ua nipoa i ka ‘auhuhu.

A fish stunned by ‘auhuhu juice.
Said of one under the influence of sorcery or other
evils.

617 He ihona, he pi‘ina, he kaolo.

A going down, a going up, a going on a level road.
So it is with life.

618 He ikaika ke kanaka kaena i ka wā pilikia ‘ole, akāhe

hohē wale i ka lāo ka pilikia.
A braggart is strong when there is no trouble, but
flees when there is.

619 He ikaika no na ‘ehu kakahiaka no na ‘ōpio, a pi‘i a‘e

ka lā heha mai a holo.
The morning is full of strength for youth, but when
the sun is high they become tired and run.
Said of the young who do not work as persistently as
their parents—they start well but soon quit.

620 He ‘ike ‘ana ia i ka pono.

It is a recognizing of the right thing.
One has seen the right thing to do and has done it.
621 He ‘ike nāwele.
A scanty vision.
To be hardly able to see or to have very scanty
knowledge of anything.

622 He ‘ike pāpālua.

Dual knowledge.
Said of one who is gifted with extrasensory
perception or second sight.

623 He iki ‘a‘ali‘i ku makani o Pi‘iholo.

A small, wind-resisting ‘a‘ali‘i bush of Pi‘iholo.
A small but powerful person.

624 He iki hala au no Kea‘au, ‘a‘ohe pōhaku ‘alā e nahā ai.

I am a small hala fruit of Kea‘au, but there is no rock
hard enough to smash me.
The boast of a Puna man—I am small, perhaps, but
mighty.

625 He iki huna lepo mai kēia e pula ai ka maka.

This is a small speck of dust that causes a roughness
in the eye.
One may be small but he can still cause distress. This
was the retort of Ka‘ehuiki, a shark-god of Puna,
when he was taunted for his small size by
Kai‘anuilalawalu, shark-god of Kīpahulu, Maui.
626 He iki mo‘olelo na ke kuhi wale.
A small tale told by a guesser.
Said in contempt of a fabricator of stories.

627 He iki nīoi no Paka‘alana.

A small nīoi of Paka‘alana.
A small but very powerful person. The nīoi, the ‘ohe,
and the kauila were the kinds of trees entered by the
poison gods Kāneikaulana‘ula and Kahuilaokalani,
and Kapo, a goddess, at Maunaloa, Moloka‘i. The
trees were later cut down and made into images.

628 He ‘ilio kawaū.

A damp, cold dog.
Used disparagingly or humorously of a person who
shivers and is afraid of the cold. Dogs in old Hawai‘i
were rarely pampered and petted and were often
seen shivering in cold, damp weather.

629 He ‘īlio welu moe poli.

A well-fed dog that sleeps in the bosom.
Said of a well-fed pet dog or of a person who is able
to work but is too pampered to want to.

630 He ‘ili puakea.

Skin like a white blossom.
Said of a white person.
631 He ‘imi ali‘i, he ali‘i no ke loa‘a; he ‘imi kanaka, he
kanaka no ke loa‘a.
When a chief is sought, a chief is begotten; when a
commoner is sought, a commoner is begotten.
A reminder to a chief seeking a mate to consider the
rank of his offspring.

632 He ‘imi haku.

A person who seeks a lord.
Priests and others were known to go in search of a
worthy chief to serve.

633 He imu pale ‘ole; huikau ka nohona.

An uncovered oven; abiding in confusion.
Like an imu in which each kind of food is not set
apart in its own place, but piled in helter skelter, so
is a promiscuous and careless family.

634 He imu puhi na ka lā o Kala‘e.

Kala‘e is made a steaming oven by the sun.
At Kala‘e, Moloka‘i, stood an imu that was said to
have baked the rain, making it a dry place.

635 He ‘īna‘i na ka wela a ka lā.

Meat consumed by the heat of the sun.
Said of one who has a severe case of sunburn.

636 He ‘iniki me ka wawalu ka ‘eha a kamali‘i.

 All the hurt that a child can inflict is by pinching and
scratching.
An expression of ridicule said to or of one considered
to be no stronger than a child.

637 He inoa ‘ala.

A fragrant name.
Said of a chief whose reputation is good.

638 He ‘io au, ‘a‘ohe lālā kau ‘ole.

I am a hawk; there is no branch on which I cannot
perch.
I can go anywhere I please; I am a chief.

639 He ‘io au, he manu i ka lewa lani.

I am an ‘io, the bird that soars in the heavenly space.
A boast. The highest chiefs were often called ‘io
(hawk), king of the Hawaiian birds.

640 He ‘io ‘oe, he ‘io au, he ‘io na ‘ānela o ke akua, ki‘i mai
la no ia ‘oe a lawe.
You are a hawk, I am a hawk, and the angels of God
are hawks. They have come and taken you away.
Uttered by Hitchcock, a missionary, over the coffin of
a sorcerer who had threatened to pray him to death
and referred to himself as an ‘io, the bird that flies
the highest.
641 He ‘io po‘i moa.
Chicken-catching hawk.
Said of a clever thief or of one who steals the
sweetheart of another.

642 He ipu ho‘oilina mai na kupuna mai.

An inherited container from the remotest ancestress.
Said of the womb, the container by which the family
line continues.

643 He ipu kā‘eo.

A full calabash.
A knowledgeable person. Also expressed ‘Umeke
kā‘eo.

644 He ipu pala ‘ole.

A calabash without a dab [of poi] in it.
An ignoramus. Also expressed ‘Umeke pala ‘ole.

645 He ‘iwa ho‘ohaehae nāulu.

An ‘iwa that teases the rain clouds.
A beautiful maiden or handsome youth who rouses
jealous envy in others.

646 He iwi koko.

Blooded bones.
A living person.
647 He iwi koko ‘ole.
Bloodless bones.
A dead person.

648 He iwi malo‘o.

Dried bones.
Said of one long dead. Sometimes when it was felt
that a dead person was the cause of trouble for a
living one, the kahuna or person in charge would so
refer to the deceased.

649 He kā‘e‘a‘e‘a pulu ‘ole no ka he‘e nalu.

An expert on the surfboard who does not get wet.
Praise of an outstanding surfer.

650 He kaha lu‘u ke ala, mai ho‘okolo aku.

The trail leads to a diving place; do not follow after.
A warning to leave well enough alone.

651 He kāhiko ho‘okahakaha no ia kula.

Finery belonging to the plain, put on display.
Said of a place when the blooming season arrives, or
of a person dressed in fine array.

652 He kai ‘a‘ai ko Ka‘a‘awa.

Ka‘a‘awa has a sea that wears away the land.
653 He kai ‘āhiu ko Kahana.
A wild sea has Kahana.
Refers to Kahana, O‘ahu.

654 He kai ‘alamihi ko Leleiwi.

A sea for black crabs has Leleiwi.
Leleiwi Point in Hilo was said to be a good place to
find ‘alamihi.

655 He kai he‘e nalu ko Kahaloa.

Kahaloa has a sea for surfing.

656 He kai hele kohana ko Māmala.

A sea for going naked is at Māmala.
The entrance to Honolulu Harbor was known as
Māmala. In time of war the people took off their
clothes and traveled along the reef to avoid meeting
the enemy on land.

657 He kai hului ko Kālia.

A sea for fishing with a drawnet is the sea of Kālia.
The water at Kālia is very shallow.

658 He kai kapu ia na ke konohiki.

A forbidden beach reserved for the konohiki.
A maiden who is spoken for.
659 He kai lū lehua ko Pana‘ewa.
Pana‘ewa shakes down the lehua fringes into the sea.
Once, when the forest of Pana‘ewa extended to the
sea, fringes of lehua blossoms were seen floating
about in the water.

660 He kai ‘ō he‘e ko Kapapa.

A sea for octopus fishing has Kapapa.
Refers to Kapapa, O‘ahu.

661 He kai puhi nehu, puhi lala ke kai o ‘Ewa.

A sea that blows up nehu fish, blows up a quantity of
them, is the sea of ‘Ewa.

662 He kaikamahine ke keiki, ola na iwi; o ke keiki kāne he

hānai mākua hūnōwai.
A girl child brings life to the bones [of her parents],
but a boy child supports his parents-in-law.
In old Hawai‘i, a man went to live with his wife’s
parents, while a woman remained with her own.

663 He kākalaioa.
A kākalaioa plant.
An unpleasant person. The kākalaioa (gray nickers)
is a thorny plant.

664 He Kākea, ka makani kulakula‘i kauhale o Mānoa.

 It is the Kākea, the wind that pushes over the houses
of Mānoa.
Applied to one who goes about shoving others
around. The Kākea was the strongest wind of the
valley.

665 He Kala‘e au, he ‘a‘e ku.

I am a native of Kala‘e, I step over.
A boast of the chiefs of Kala‘e, Moloka‘i, who would
not take second place to a visiting chief, no matter
how much higher his rank. If a visiting chief lay
down in his way, the Kala‘e chief would step over
him, disregarding the visitor’s kapu.

666 He kalo pa‘a.

Unpounded taro.
A spinster or a bachelor.

667 He kama na ka pueo.

Offspring of an owl.
A child whose sire is unknown, so called because the
owl flies at night.

668 He kanaka no ka malu kukui.

A person from the kukui tree shade.
A person of uncertain parentage; one who has in his
veins the blood of chiefs as well as commoners.
Similar to Kūkae pōpolo (Excreta of the pōpolo
berries [that have been eaten]).
669 He kanaka no kaulu hānai.
A man from the top of the cliff.
Praise of a hero.

670 He kāne ‘eha ‘ole o ka ‘ili.

A husband who does not inflict pain on his wife.
Said by a wife in appreciation for a husband who
never beats her.

671 He kanu Mahoemua, he kalo pū‘ali.

When one plants in [the month of] Mahoemua, he
will have irregularly shaped taro.

672 He kapa malo‘o wale ka ‘ili.

The skin is a garment that dries easily.
Being wet is nothing to worry about.

673 He kāpili manu no ka uka o ‘Ōla‘a he pipili mamau i ka

ua nui.
A birdcatching gum of the upland of ‘Ōla‘a that
sticks and holds fast in the pouring rain.
Said of one who holds the interest and love of a
sweetheart at all times.

674 He kapu na pōhaku hānau ali‘i.

A [sign of] kapu are the stones at the birth of a chief.
The peal of thunder heralds the birth of a high chief.
Thunder (pōhaku) was likened to the sound of stones
 rolling.

675 He kaua kaikamahine.

A girl’s battle.
A battle that ends quickly. A kaua keikikāne (boy’s
battle) requires a lot of skill and strength to bring it
to an end.

676 He kaua kamali‘i, he ho‘ohē wale.

A battle by children shows much fear.
When fighting, children give up too soon and cry.

677 He kau auane‘i i ka lae ‘a‘ā.

Watch out lest the canoe land on a rocky reef.
Watch out for trouble.

678 He kauwā ke kanaka na ke aloha.

Man is a slave of love.

679 He kawa ia na‘u i lele a ‘opu.

That is a diving place in which I dived without
making a splash.
Said of something that is easy to do because one is
accustomed to doing it.

680 He kā waiho ho‘ohemahema.

A bail left unnoticed.
 Said of one who could be of help because of his skill
and knowledge but is overlooked, like an unused
canoe bail.

681 He ke‘a pua‘a maka ‘olelepā.

A fierce rooting hog.
A warrior fierce in battle.

682 He Ke‘ei ‘oe no lalo lilo.

You are a person of Ke‘ei, from far below.
You are of no consequence. Two chiefesses peered
into a pool together at Ke‘ei, in Kona, Hawai‘i. The
reflection of the one from Hanauma appeared above
that of the one from Ke‘ei, so she made this remark.

683 He kēhau ho‘oma‘ema‘e ke aloha.

Love is like cleansing dew.
Love removes hurt.

684 He keiki aloha na mea kanu.

Beloved children are the plants.
It is said of farmers that their plants are like beloved
children, receiving much attention and care.

685 He keiki e nānā ana, he keiki e nānā ‘ole ana.

One child may care, and another may not.
Said to one who raises a family—some may take care
of the senior members of the family and some may
 not.

686 He keiki kālai hoe na ka uka o Pu‘ukapele.

A paddle-making youth of Pu‘ukapele.
A complimentary expression. He who lives in the
uplands, where good trees grow, can make good
paddles. Pu‘ukapele is a place above Waimea Canyon
on Kaua‘i.

687 He keiki kāmeha‘i.

A wonder child.
Said of a child whose father is unknown—people
wonder who the sire is.

688 He keiki mea kupuna.

[It shows] that the child has a grandparent.
Said in admiration of a child whose grandparents
show affection by making beautiful things for his use
or compose songs and chants in his honor. A similar
expression is He keiki mea makua: [It shows] that
the child has a parent.

689 He kēke niho wale iho no.

Just an exposing of teeth.
Just threats.

690 He keu a ka ho‘omaoe!

Such hinting!
 Said to a person who hinted his liking for another’s
possessions; one was obliged to say, “Take it, I give it
to you.” Such a hinting person was disliked, and
favorite possessions were hidden away when he
approached.

691 He ke‘u na ka ‘alae a Hina.

A croaking by Hina’s mudhen.
A warning of trouble. The cry of a mudhen at night is
a warning of distress.

692 He kīhei loloa.

A long shoulder covering.
A person who gads about with no thought of going
home. The speaker envisions a person constantly
running with his cape fluttering high in the breeze.

693 He ki‘i ke kanaka noho wale o kāhi ali‘i.

Only an image sits [and does no work] in the
household of a chief.
In the house of a chief, everybody but the chief
himself works.

694 He kino pāpālua.

A dual-formed person.
Said of a supernatural being having two or more
forms, or of one who is “possessed” by intoxicants.

695 He kiu ka pua kukui na ka makani.

 The kukui blossoms are a sign of wind.
When the kukui trees shed their blossoms, a strong
wind is blowing.

696 He koa‘e, manu o ka pali kahakō.

It is the koa‘e, bird of the sheer cliffs.
An expression of admiration for an outstanding
person. The koa‘e build their nests on cliffs.

697 He koa ka mea hele ho‘okāhi i ‘O‘opuloa.

Only a warrior dares to go alone to ‘O‘opuloa.
Said of a venture fit only for the brave. The way to
‘O‘opuloa, Maui, was feared because of robbers.

698 He koai‘e.
A koai‘e tree.
A humorous epithet for an upland country person.

699 He ko‘e ka pule a kahuna, he moe no a ‘oni mai.

The prayer of a kahuna is like a worm; it may lie
dormant but it will wriggle along.
Though the prayer of a kahuna may not take effect at
once, it will in time.

700 He koholua ‘oi ke ali‘i.

A sharp-pointed piercing implement is the chief.
A warning that one who tampers with a chief will be
hurt.
701 He kohu puahiohio i ka ho‘olele i ka lepo i luna.
Like a whirlwind, whirling the dust upward.
Said of a commoner who makes an attempt to
elevate himself so he will be regarded as a chief.

702 He ko‘oko‘o haki wale.

A staff that breaks easily.
A weak leader.

703 He kowali, he pāka‘awili.

He is like a morning-glory vine, twisting this way and
that.
Said of an unstable, changeable person who says one
thing now and another thing later.

704 He kua ‘ā.

An ignited back.
Said of a person whose back is so kapu that no one is
permitted to walk behind him.

705 He kuapu‘u no a he kuapu‘u, like ka ‘ōlelo ana.

A hunchback and a hunchback have the same things
to talk about.
Equals speak the same language and understand
each other.

706 He kui nao hemo ‘ole i ke kala.

A screw that a screwdriver can not remove.
 A fixed idea in a stubborn mind; something that
nothing can undo.

707 He kūkae ka ke kahu hānai.

Excrement belongs to foster parents.
Said in anger when a foster child shows ingratitude
or when his own parents take him away from those
who reared him.

708 He kukāhi au, he wauke no Kūloli.

I stand alone, for I am a wauke plant of Kūloli.
A boast—“Like the lone wauke plant of Kūloli, I stand
alone in my battles.” At Kūloli, in Kona, Hawai‘i,
grew a lone wauke plant around which none other
grew.

709 He kukuluāe‘o.
A stilt.
A thin, long-legged person.

710 He kūmū ka i‘a, mu‘emu‘e ke aloha.

Kūmū is the fish, bitter is love.
An expression used in hana aloha sorcery. It was
uttered with the hope that the intended victim would
be as conscious of love as of a bitter drop on the
tongue.

711 He kumu kukui i he‘e ka pīlali.

 A kukui tree oozing with gum.
A prosperous person.

712 He kumu kukui palahuli wale i ka makani Kona.

A kukui tree, easily toppled over by the Kona wind.
Said of one who is easily vanquished by a stronger
opponent.

713 He kumu lehua muimuia i ka manu.

A lehua tree covered with birds.
An attractive person. A lehua tree in bloom attracts
birds as an attractive person draws the attention of
others.

714 He lā‘au ku ho‘okāhi, he lehua no Ka‘ala.

A lone tree, a lehua of Ka‘ala.
An expression of admiration for an outstanding
person, unequaled in beauty, wisdom, or skill.

715 He lā‘au maka no ka nāhelehele.

A green wood of the forest.
An inexperienced person.

716 He lā koa, he lā he‘e.

A day to be brave, a day to flee.
In life, there is triumph and defeat. In war, there is
winning and losing.
717 He lālā kamahele no ka lā‘au ku i ka pali.
A far-reaching branch of the tree standing on the
cliff.
A boast of a strong person who, like the tree on the
cliff, can withstand gales and pouring rain.

718 He lani i luna, he honua i lalo.

Heaven above, earth beneath.
Said of a person who owns his own property, or of
one who is sure of his security. The sky above him
and the earth beneath his feet are his.

719 He lani ke keiki, he milimili na ka makua.

The child is a chief to be fondled by the parents.
A child requires as much care as a chief.

720 He lauhala lana.

Floating pandanus leaves.
Said of people who drift from place to place;
worthless vagabonds.

721 He lauhau, he i‘a hōkake kāheka.

It is a lauhau, the fish that creates disturbances in
sea pools.
Said of a boisterous person.

722 He laukona ke kō, konākonā ke aloha.

Laukona is the sugar cane; love is despised.
 Laukona sugar cane was often used to free the victim
of hana aloha sorcery. Instead of falling madly in
love, the victim grew to dislike the subject.

723 He lau mai‘a pala ka wahine, hou aku no ‘oe, pōhae.

A woman is like a yellowed banana leaf that tears
when one pokes at it.
A woman docs not have the strength of a man.

724 He lawai‘a Kaukini 11a ke kiamanu.

Kaukini is a fishing place for the birdcatchers.
Kaukini at Waipi‘o, Hawai‘i, was a place where in
ancient times bird-catchers caught birds in nets. This
was called lawai‘a manu (bird-fishing).

725 He lawai‘a no ke kai pāpa‘u, he pōkole ke aho; he

lawai‘a no ke kai hohonu he loa ke aho.
A fisherman of the shallow sea uses only a short line;
a fisherman of the deep sea has a long line.
A person whose knowledge is shallow does not have
much, but he whose knowledge is great, does.

726 He lawai‘a no ke kai pāpa‘u, he po‘opa‘a ka i‘a e loa‘a.

A fisherman in the shallow sea can only catch
po‘opa‘a.
An untrained, unskilled person is limited in what he
can do.

727 He lawai‘a paoa.

 A luckless fisherman.
Said of one who is unlucky in fishing or in gaining
the attention of a desired member of the opposite
sex.

728 Hele a ‘īlio pī‘alu ka uka o Hāmākua i ka lā.

Like a wrinkled dog is the upland of Hāmākua in the
sunlight.
An uncomplimentary remark about an aged,
wrinkled person. Line from a chant.

729 Hele a kahu ka ‘ena.

He has gone into [the state of] tending the red-hot
stones.
He is very angry.

730 Hele aku la a ahu, ho‘i mai no e omo i ka waiū o ka

makua.
He goes away and, gaining nothing by it, returns to
nurse at his mother’s breast.
Said of a grown son or daughter who, after going
away, returns home for support.

731 Hele aku nei e ‘imi i ka ‘ili‘ili hānau o Kōloa.

Went to seek the pebbles that give birth at Kōloa.
Said of one who goes and forgets to come home.
These pebbles were found at a small beach called
Kōloa, in Punalu‘u, Ka‘ū.
732 Hele aku ‘oe ma‘ane‘i, he wa‘a kanaka; ho‘i mai ‘oe
ma‘ō he wa‘a akua.
When you go from here, the canoe will contain men;
when you return, it will be a ghostly canoe.
Warning to Keouakuahu‘ula by his kahuna not to go
to meet Kamehameha at Kawaihae. He went anyway
and was killed.

733 Hele a luhiehu i ka ua noe.

Is made bright by the misty rain.
Said of a person dressed gaily.

734 Hele a nono i ka wai.

He looks red in the water.
He is as attractive as the fringes of lehua floating in
the water.

735 Hele ‘e ka pila, hele ‘e ka leo.

The music is in one pitch and the voice in another.
Said of a lack of harmony.

736 Hele ‘e ka wa‘a.

The speed of a canoe.
Said of a fast traveler.

737 He leho hou kēia, ke ola nei no ka ‘i‘o.

This is a fresh cowry; the fesh is still alive.
 A warning that a new idea or plan may turn out
badly. When the animal in a shell dies, a stench
results.

738 He lehua nene‘e wale i Hōpoe.

A low spreading lehua tree at Hōpoe.
A petite person, as pretty as a small, flower-laden
tree.

739 Hele huhū ke ahi me ka momoku.

Angrily goes the fire and the firebrand.
Said of lightning and thunder.

740 He lei poina ‘ole ke keiki.

A lei never forgotten is the beloved child.

741 Hele ke po‘o a pōna‘ana‘a.

The head moves in a confused manner.
In a state of having so much to do one doesn’t know
where to start.
742 Hele i Kaunakakai i Hikauhi.
Go to Kaunakakai to seek Hikauhi.
Go to seek that which is lost. One day, when a man of
Moloka‘i was fishing, his wife felt the beginning of
labor pains and went to the upland to seek help from
her mother. When the husband returned, he
searched everywhere in Kaunakakai for his wife.
After a time she returned with their daughter, whom
they named Hikauhi.

743 Hele i ke ala ma‘awe iki.

Gone on the barely visible trail. Dead.

744 Hele ka ho‘i a hiki i Kealia, ua napo‘o ka lā.

When one reaches Kealia at last, the sun is set.
Said of one who procrastinates. A play on alia (to
wait).

745 Hele ka makuahine, ‘alalā keiki i kauhale.

When the mother goes out, the children cry at home.
Said of a neglectful mother.

746 Hele kapalulu ke ahi me ka momoku a kukupa‘u i ke

kai o Nu‘alolo.
The crackling firebrands make a great display over
the sea of Nu‘alolo.
Said of a person who makes himself very
conspicuous.
747 Hele kīkaha a‘e la ka ua.
The rain goes sneaking along.
Said of a person who goes out of his way to avoid an
acquaintance.

748 Hele kīkaha ka ua o Hokuko‘a.

The rain of Hokuko‘a goes quietly by.
Said of one who goes by without dropping in to see
his friends.

749 He lele pā iki kau ka mana‘o; ke aloha kamali‘i he lalau

no.
[An adult] lets his fancy take flight and touches
lightly while a child lover reaches out directly.
An adult lover dreams, plans, and gently woos; a
child is clumsy in his lovemaking.

750 He lele pā iki—ke aloha kamali‘i.

A light touch—so is love among children.
Children may imagine themselves in love, but it is
only a passing fancy—puppy love. Not so is the love
of a mature person.

751 Hele no i ka hola i‘a i ka lā.

Fish poison should be used in the daytime.
Greater efficiency is achieved in the daytime.

752 Hele no ka ‘alā, hele no ka lima.

 The rock goes, the hand goes.
To make good poi, the free hand must work in unison
with the poi pounder. Keep both hands going to do
good work.

753 Hele no ka lima; hele no ka ‘āwihi; ‘a‘ohe loa‘a i ke

onaona maka.
The hand goes; the wink goes; nothing is gained by
just looking sweet.
Keep the hands occupied with work, then one can
afford to make eyes at the opposite sex. Just looking
attractive isn’t enough.

754 Hele no ka pīlau a ke ālia, i kāhi nui o ka pa‘akai.

Decomposition can also be found where there is so
much salt that the earth is encrusted.
Scandal is found even in the best of families.

755 Hele no ka wai, hele no ka ‘alā, wali ka ‘ulu o

Halepua‘a.
The water flows, the smooth stone [pounder] works,
and the breadfruit of Halepua‘a is well mixed [into
poi].
Everything goes smoothly when one is prosperous. A
play on wai (water) and ‘alā (smooth stone). ‘Alā
commonly refers to cash. In later times, Hele no ka
wai, hele no ka ‘alā came to refer to a generous
donation. Halepua‘a is a place in Puna, Hawai‘i.

756 Hele no ke ali‘i; hele no ke kanaka.

 Where the chief goes, his attendant goes.

757 Hele pō‘ala i ka anu o Waimea.

Going in a circle in the cold of Waimea.
Said of a person who goes in circles and gets
nowhere. Waimea, Hawai‘i, is a cold place and when
foggy, it is easy for one unfamiliar with the place to
lose his way.

758 He lepo ka ‘ai a O‘ahu, a mā‘ona no i ka lepo.

Earth is the food of O‘ahu, and it is satisfied with its
earth.
Said in derision of O‘ahu, which was said to be an
earth-eating land. In olden times, an edible mud like
gelatine was said to fill Kawainui Pond. The mud,
which was brought hither from Kahiki in ancient
days, was once served to the warriors and servants
of Kamehameha as a replacement for poi.

759 Hele pū no me ka lima.

Take the hands along in going traveling.
Be willing to help others when going traveling and
not make a burden of yourself.

760 Hele wale a lulu i na manu.

The birds are so numerous that they cast a shade.
Said of a great crowd of people.

761 He lihi no paha ilaila, ke ‘eu‘eu nei ka puapua.

 Perhaps [he] has some rights there, to wag his tail
feathers [the way he does].
He wouldn’t be acting with such confidence if he
weren’t related to or a friend of the person higher
up.

762 He li‘ili‘i ka ‘ukulele, naue na‘e kino nui.

A flea may be small but it can make a big body
squirm.
Never belittle anyone because of his small body; he
may be able to do big things.

763 He like no ke ko‘ele, o ka pili na‘e he like ‘ole.

The thumping sounds the same, but the fitting of the
parts is not.
Some do good work, others do not; but the hustle
and bustle are the same.

764 He liko ali‘i.

A royal leaf bud.
An offspring of a chief.

765 He limu ke aloha, he pakika i ke one o Mahamoku.

Love is like the slippery moss on the sand of
Mahamoku.
One can fall in love before he realizes it.

766 He lohe ke ola, he kuli ka make.

 To hear is life, to turn a deaf ear is death.
It pays to heed sound advice.

767 He lohe ‘ōlelo ia Kalehuawehe, he ‘ike maka ia

Kuaokalā.
Have only heard of Kalehuawehe, but have seen
Kuaokalā.
That is only hearsay so I do not know much about it;
but this I have seen and know about.

768 He lō‘ihi o ‘Ewa; he pali o Nu‘uanu; he kula o

Kulaokahu‘a; he hiki mai koe.
‘Ewa is a long way off; Nu‘uanu is a cliff;
Kulaokahu‘a is a dry plain; but all will be here before
long.
Said of an unkept promise of food, fish, etc. O‘ahu
was once peopled by evil beings who invited canoe
travelers ashore with promises of food and other
things. When the travelers asked when these things
were coming, this was the reply. When the visitors
were fast asleep at night, the evil ones would creep
in and kill them.

769 He loko kapu ia, he awa ka i‘a noho; eia ka ua komo ‘ia
e ke ‘ā kōkokī.
It was a pond reserved only for awa fish, but now a
bait-stealing ‘ā fish has gotten into it.
A woman who is the wife of a fine man of chiefly rank
is now having an affair with a worthless scamp.
770 He lokomaika‘i ka manu o Kaiona.
Kind is the bird of Kaiona.
Said of one who helps a lost person find his way
home. The goddess Kaiona, who lived in the
Wai‘anae Mountains of O‘ahu, was said to have pet
birds who could guide anyone lost in the forest back
to his companions.

771 He loli ka i‘a, ‘īloli ke aloha.

Loli is the sea creature, passionate is the love.
An expression used in hana aloha sorcery when loli
was secured as an offering.

772 He lolo no a he lolo, pa‘i wale.

One is from the zenith, the other is from the zenith;
therefore equals.
They are equally high in rank.

773 He lono mamua, he kulina mahope; kulikuli wale ka

makani o Ka‘ū!
Report went first, heedlessness followed; what a din
the wind of Ka‘ū raised!
From a chant for Kaumuali‘i of Kaua‘i.

774 He luelue ka ‘upena e ku‘u ai.

The fine-meshed net is the one to let down into the
sea.
A fine-meshed net misses nothing, big or small. In
seeking wealth, the small things are just as
 important as the big ones.

775 He lupe lele a pulu i ka ua ‘awa.

A kite that flies till it is dampened by icy cold
raindrops.
Said of a person whose station has risen very high.

776 He lu‘u no ke kai paeaea, ‘a‘ohe he lu‘u no kai mālolo.

[He is] a diver of the sea where pole fishing is done
and not a diver of the sea where flying fishes are
caught.
He does have some knowledge but it is not deep
enough to show greater skill.

777 Hemahema Kahuwā me Waimea.

Kahuwā and Waimea are awkward.
These places are in the upland, where people are
said to be awkward in handling canoes.

778 Hemahema no ka ‘iole, mikimiki ka ‘owau.

When the rat is careless, the cat comes around.
Be on guard.

779 He mai‘a ke kanaka a ka lā e hua ai.

A man is like a banana tree on the day it bears its
fruit.
One can tell what kind of man he is by his deeds. In
olden days banana stalks were often likened to men.
 When a man’s body was removed from a grave, a
banana stalk was laid in to take its place.

780 He mai‘a līlā, ‘a‘ohe ‘i‘o.

A thin banana without substance.
Not worth troubling about. Mai‘a can refer to either
the fruit or the plant.

781 He mai‘a ua pa‘a i ke ko‘o.

A banana tree well supported by props.
A man well supported by his followers.

782 He ma‘i makamaka ‘ole.

The disease that deprives one of relatives and
friends.
Leprosy.

783 He ma‘i nui ka hilahila.

Humiliation is a great disease.
Shame and humiliation can make one sick at heart.

784 He ma‘i ola ‘ole i kahuna.

A sickness that no kahuna can heal.
A play on ma‘i, which refers to either a sickness or
the genitals. Diseases can be cured by a kahuna, but
gender is something that no kahuna can change.
785 He ma‘i pi‘i ali‘i ke aloha.
Love is a disease that does not even spare the chiefs.

786 He maka lehua no kona one hānau.

One who has the face of a warrior [loyal and
honored] in his birthplace.

787 He makamaka, ke pā la kāhea.

That is a friend, for he calls out an invitation.
It was the custom to call out an invitation as a visitor
approached.

788 He makani Kona, ke ku la ke a‘e i ka moana.

It is the Kona wind, for the sprays are flying at sea.
Said of a raging temper.

789 He makau hala ‘ole.

A fishhook that never fails to catch.
A boast of a person who attracts the opposite sex
and holds his or her attention.

790 He mālama pū‘olo.

A keeper of bundles.
Said of one who keeps objects of worship, such as
human bones, pieces of wood, stones, etc., and sends
them in spirit to do his bidding.
791 He Malanai wale no kēia.
It is only the gentle Malanai breeze.
It is only a superficial thing.

792 He mālolo.
A flying fish.
A person who goes from lover to lover.

793 He mamo na Hālō me Ki‘ei.

A descendant of Peep and Peer.
Said of a snoopy person.

794 He mamo na Kamapua‘a.

A descendant of Kamapua‘a.
Said of a man who behaves like a beast, especially
where women are concerned. Kamapua‘a was the
hog god of Kaliuwa‘a. There are many stories about
his pursuit of women.

795 He mamo na Lohi‘au.

A descendant of Lohi‘au.
A slowpoke.

796 He mamo na Wa‘awa‘a ma.

A descendant of the Wa‘awa‘a brothers.
A fool.
797 He mamo paha na ka po‘e o Kahuwā he ma‘a i ka hoe
ma ke kunihi.
Perhaps they are descendants of the people of
Kahuwā who were in the habit of paddling with the
edge of the paddle blade.
They are stupid people who never do things right.

798 He manini ka i‘a mai hō‘ā i ke ahi.

The fish is just a manini, so do not light a fire.
Said to one who suffers defeat in a practice session:
“This occasion is a mere manini, a small fish, so do
not let your temper be kindled.”

799 He manō holo ‘āina ke ali‘i.

The chief is a shark that travels on land.
The chief, like a shark, is not to be tampered with.

800 He manō ka i‘a ho‘omano ke aloha.

Shark is the fish; may love he persistent.
An expression used in hana aloha sorcery. A play on
manō and ho‘omano (persistent).

801 He mano kuli, he i‘a kāhala.

It is a reckless and heedless kāhala fish.
Said of a disobedient person. The kāhala is a deep-
sea fish that is difficult to land.

802 He manu hānai ke kanaka na ka moe.

 Man is like a pet bird belonging to the realm of
sleep.
Dreams are very important. By them, one is guided
to good fortune and warned of misfortune. Like a pet
bird, man is taken care of.

803 He manu hulu.

A feathered bird.
A prosperous person.

804 He manu ke aloha, ‘a‘ohe lālā kau ‘ole.

Love is like a bird—there is no branch that it does
not perch upon.
Love is an emotion shared by all.

805 He maoli pua lehua i ka wēkiu.

An attractive lehua blossom on the topmost branch.
An attractive person.

806 He mā‘ona ‘ai a he mā‘ona i‘a ko ka noanoa.

The commoner is satisfied with food and fish.
The commoner has no greater ambition than success
in farming and fishing.

807 He mā‘ona moku.

A satisfaction with the land.
Said of a person contented with what he has, as a
chief is satisfied with his domain.
808 He mau iwi māmā ko ke kanaka o ke ali‘i.
The servant of a chief has bones that are light of
weight.
He who serves the chief must be active and alert.

809 He mā‘uka‘uka hoe hewa.

An uplander, unskilled in wielding the paddle.
Said of an awkward person who blunders along, or of
a man who is clumsy in lovemaking.

810 He mau maka laha ‘ole.

Faces that are rare.
Said by members of the royal court in speaking of
their chiefs with appreciation for the privilege of
serving. The faces of the ali‘i were rarely seen.

811 He maunu ‘eka‘eka; pāpa‘i ka i‘a e ho‘i ai.

With foul bait one can only catch crabs.
Poor output makes poor income.

812 He mea ‘ai ‘ia kāhi pilipili maunu kapae ‘ia.

The bit of bait set to one side is edible still.
A man or woman who has been the mate of another
can still be a good mate to have.

813 He mea aloha ‘ia ke kāne i ka ‘ili.

The husband of the skin is to be loved.
 One’s husband, who is as close as the skin of one’s
body, should always be loved. The term for a
husband who is always near, in joy and in sorrow, is
“Kāne i ka ‘ili.” Such a wife is “ Wahine i ka ‘ili.”

814 He mea ‘ao lū‘au ‘ia ke kānāwai.

A law [of an ‘aumakua] can be removed with an
offering of cooked taro leaves.
An ‘aumakua could be propitiated by offering taro
leaves and prayers for forgiveness.

815 He mea laha‘ole.

Not spread everywhere.
A thing rare. A not uncommon expression in songs
and chants.

816 He mea mahamahana no ka lehelehe.

Something warm for the lips.
A tasty morsel for gossip.

817 He meheuheu mai na kūpuna.

Habits acquired from ancestors.

818 He milo ka lā‘au, mimilo ke aloha.

Milo is the plant; love goes round and round.
Said of the milo tree when its leaves, blossoms, or
seeds were used by a kahuna who practices hana
aloha sorcery.
819 He moa kani ao ia, a pō kau i ka haka.
He is a cock that crows in the daytime, but when
night comes he sits on a perch.
Said of a person who brags of what he can do, but
when difficulties come he is the first to remove
himself from the scene.

820 He mo‘a no ka ‘ai i ka pūlehu ‘ia; he ahi nui aha ia e

ho‘ā ai?
Food can be cooked in the embers; why should a big
fire be lighted?
A small love affair will do; why assume the
responsibilities of a permanent mating? Said by
those who prefer to love and leave.

821 He moe kai no Ka‘a‘awa.

A sleeper in the sea of Ka‘a‘awa.
Applied to a lawbreaker who was to be put to death.
When Kuali‘i was ruler of O‘ahu, he punished
lawbreakers by drowning them in the sea of
Ka‘a‘awa.

822 He moena ‘uki hehi wāwae.

A mat of ‘uki made for the feet to walk on.
A person of little consequence.

823 He moe wa‘a.

A canoe dream.
 When one dreams of a canoe there will be no luck
the next day.

824 Hemo ka pili a ka makemake.

The companionship of liking has separated.
Said of the cessation of mutual affection.

825 Hemo ke alelo o Kaumaka i ka wai.

The tongue of Kaumaka came out in the water.
Said of one who has had a good trouncing. Kaumaka,
a defeated chief, was put to death by drowning.

826 He moku ‘āleuleu.

District of ragamuffins.
Said by Kamehameha’s followers of Ka‘ū and Puna
because the people there, being hard-working
farmers, lived most of the time in old clothes.

827 He momoku pī.

A green firebrand.
An unpopular person, who is like green wood that
will not burn.

828 He mo‘o, he pili pōhaku, he pili lā‘au a he pili lepo.

It is a lizard, for it clings to rocks, clings to trees,
clings to the earth.
Said in derision of one who spies, hiding behind
rocks, trees, and so forth. Also said of one who likes
 climbing over rocks and trees like a lizard.

829 He mo‘opuna na Pālau o Hamohamo.

A grandchild of Pālau, resident of Hamohamo.
A braggart. A play on Pālau (Idle talk) and
Hamohamo (Flatter).

830 He mūhe‘e ka i‘a hololua.

A cuttlefish is a creature that moves two ways.
Said of a two-faced person.

831 He nahāi pu auane‘i o pa‘a i ka hupau humu.

It isn’t a break in a gourd container that can be
easily mended by sewing the parts together.
A broken relationship is not as easily mended as a
broken gourd. Also, the breaking up of the family
brought a stop to the support each gave the other.

832 He naho manini mai kēia e loa‘a ai ka lima i kōkala.

This is a ledge under which the manini hides [and
one should not be hasty lest] the hand be poked by
the sharp points on the dorsal fin.
A boast. Also, a warning not to make trouble.

833 He nai‘a, he i‘a lele.

It is the nai‘a, a leaping fish.
Said of one who jumps to conclusions.
834 He naio ka loa‘a.
Pinworms are all one will get.
One will get nothing worthwhile.

835 He nanea no ka lawai‘a kole.

It is interesting to fish for kole.
It is interesting to gather and tell stories. The
English word “story” was Hawaiianized to kole,
which is also the name of a thick-skinned fish.

836 He nane hūnā ia.

A riddle whose answer is well hidden.

837 He nani hulali ka hao.

A beauty like the shine of steel.
Not applied to persons. From the chorus of a song of
the 1800s.

838 He nani wale no o Puna mai ‘o a ‘o.

There is only beauty from one end of Puna to the
other.
There is nothing to complain about. Refers to Puna,
Kaua‘i.

839 He Napo‘opo‘o i ‘ikea ke po‘o, he Napo‘opo‘o no i ‘ikea

ka pepeiao.
A [person of] Napo‘opo‘o whose head is seen; a
Napo‘opo‘o whose ears are seen.
 A play on napo‘o (to sink), as the sun sinks in the
west. No matter what your claim to rank may be, we
can see that your head is low and that your
mindfulness of etiquette is equally low.

840 He niho ha‘i wale ko ka pāpa‘i.

A crab has claws that break off easily.
Said of one who offers to fight but backs down when
the challenge is accepted.

841 He niuhi ‘ai holopapa o ka moku.

The niuhi shark that devours all on the island.
A powerful warrior. The niuhi shark was dreaded
because of its ferociousness. It was believed that a
chief or warrior who captured this vicious denizen of
the deep would acquire something of its nature.

842 He nohona huikau, noho aku a noho mai.

A life of confusion, living this way and that.
Referring to promiscuous people who share each
other’s mates.

843 He nohona ‘ihi‘ihi ko ke alo ali‘i.

Life in the presence of a chief is very rigid in
strictness.

844 He noio ‘a‘e ‘ale no ke kai loa.

A noio that treads over the billows of the distant sea.
 An expression of admiration for a person outstanding
in wisdom and skill. The noio is a small tern.

845 He noni no Kaualehu, he pūhai a‘a.

It is a noni tree of Kaualehu whose roots are in
shallow ground.
Said of a person whose knowledge is shallow. The
noni root from shallow ground does not make as
good a dye as that from deep ground.

846 He nōpili ka i‘a, pili pa‘a ke aloha.

The nōpili is the fish; love clings fast.
Said of the freshwater goby (‘o‘opu) of the nōpili
variety, known to climb waterfalls by clinging fast to
the wet stones. It was used by kāhuna in hana aloha
sorcery.

847 He nuke uila.

Lightning snout.
An incessant talker.

848 He nuke uli ‘ūmi‘i.

Dark lips hold fast.
A vulgar expression. One with very dark lips is said
to be sexually potent.

849 He ‘ohana kiko moa.

Family that hatches like chickens.
 An expression of derision. Intermarriage was
encouraged only among high chiefs. When
commoners intermarried, they were declared to be
like chickens, mating with no regard to relationship.

850 He ‘ohā pili wale.

A young taro that attaches itself to an older corm.
Said of a person who attaches himself to another in
order to receive care. He is like a young taro that
grows beside the parent plant but does not belong to
it.

851 He ‘ōheke wale ko ke kanaka kua‘āina a he ‘ōheke ‘ole

ko ke kanaka o kāhi ali‘i.
A country man is very shy, but a man of the royal
court is not.

852 He ‘ohu ke aloha; ‘a‘ohe kuahiwi kau ‘ole.

Love is like mist; there is no mountaintop that it does
not settle upon.
Love comes to all.

853 He ‘ohu kolo ka makani, ha‘ukeke kamahele.

The wind that brings the creeping fog causes the
traveler to shiver.
Anger and squabbles in the home of a host chill the
spirit of the guest.

854 He ‘ohu po‘i wale iho no.

 Only a covering of mist.
Said of a person who is a mere figurehead in a high
position and has no authority to act. Like the mist, he
merely nestles on the peak.

855 He ‘o ‘ia ka mea hāwāwā e ka he‘e nalu.

The unskilled surfrider falls back into the water.

856 He ‘oi‘o kuhihewa; he kākā ola i ‘ike ‘ia e ka makaulā.

The thought of a ghost is an error; it is a living
person identified by a prophet.
Don’t blame ghosts and spirits for one’s troubles; a
human being is responsible.

857 He ‘oi wale aku no o Hua‘ā.

Great indeed was Hua‘ā.
A sarcasm. Hua‘ā was a chief of Puna on Hawai‘i.
When the chief of another district threatened to war
against him, he hastily sent word to Kamehameha for
protection. The latter ordered the war-minded chief
to cease his threats.

858 He ola i ka leo kāhea.

There is life in a [hospitable] call.
A call of friendly hospitality gives cheer to the
traveler.

859 He ‘ōlali i‘a he i‘a pahe‘e.

 It is an ‘ōlali fish, a slippery one.
Said of a person who is too wily and wise to be
caught.

860 He ola na ka ‘ōiwi, lawe a‘e no a ‘ai ha‘aheo.

When one has earned his own livelihood he can take
his food and eat it with pride.

861 He ‘olena wale a‘e no ka Ki‘ilau; he ne‘ene‘e wale a‘e

no ka Kā‘iliahu.
Ki‘ilau merely gazes under his brow; Kā‘iliahu simply
moves up close.
Said of a lazy person who watches others work and
then moves up to get a large share. A play on ki‘i-lau
(fetch-much) and kā‘ili-ahu (snatch-a-heap).

862 He ‘olina leo ka ke aloha.

A joyousness is in the voice of love.
Love speaks in a gentle and joyous voice, not in
harshness or gruffness.

863 He ‘onipa‘a ka ‘oiā‘i‘o.

Truth is not changeable.

864 He ‘o‘opu ‘apohā.

A black, large-mouthed goby fish.
A term of derision for a very darkskinned person.
865 He ‘o‘opu-hue, ka i‘a ‘ōpū kēkē.
An ‘o‘opu-hue, the fish with a distended belly.
A term of derision for a pot-bellied person.

866 He ‘o‘opu ku‘ia, ka i‘a hilahila o Kawainui.

A bashful ‘o‘opu, the shy fish of Kawainui.
Said of a bashful person. Kawainui at Kailua was one
of the largest ponds on O‘ahu.

867 He ‘ōpae, he panau.

A shrimp that moves with a flip of its tail.
Said of one who gads about. He is compared to a
shrimp who with one flip of its tail is over here, and
with another flip is over there.

868 He ‘ōpelu ‘oe, he i‘a lomi.

You are an ‘ōpelu fish, easily broken into small pieces
by working with the fingers.
You are a weak person, easily subdued.

869 He ‘ōpū hālau.

A house-like stomach.
A heart as big as a house. Said of a person who is
kind, gracious, and hospitable.

870 He ‘ōpū lepo ko ka mahi‘ai.

A farmer has a dirty stomach.
 A farmer is not always able to keep his hands and
fingernails perfectly clean, even if he washes them.
Because he eats with his fingers he is said to have a
dirty stomach.

871 He ‘ōpu‘u ‘oe, he kākala kēlā.

You are a bud, he is spurred.
You are a cock whose spurs are just budding; he is a
cock with spurs that are already strong. Said as a
warning to a youngster not to challenge one stronger
than he.

872 He ‘ō‘ū na‘au nui.

Big-gutted ‘ō‘ū bird.
Said of a lazy person who shirks hard work and
seeks something easy to do.

873 He pā ‘ai ‘ia, ke pi‘i ala ke aku.

It is a good mother-of-pearl hook, for the aku fish are
coming up.
Said of an attractive person who has no trouble
attracting the opposite sex, or of a lucky person who
never fails to get what he wants.

874 He pa‘akai auane‘i ke kanaka o hehe‘e.

Man isn’t salt that melts.
Said to encourage someone to venture out into the
rain.
875 He pā‘ā kō kea no Kohala, e kole ai ka waha ke ‘ai.
A resistant white sugar cane of Kohala that injures
the mouth when eaten.
A person that one does not tamper with. This was the
retort of Pupukea, a Hawai‘i chief, when the Maui
chief Makakuikalani made fun of his small stature.
Later used in praise of the warriors of Kohala, who
were known for valor.

876 He paepae wāwae ko‘u ‘ili no kona kapua‘i.

My skin is like the soles of his feet.
An expression of humbleness acknowledging the
superiority of another.

877 He pahu na ali‘i, a pā ‘ia kani.

A chief is like a drum; there is no sound unless
played upon.
Chiefs seldom stir to action unless incited by others.

878 He pālaulau moena.

A small mat.
Said of one who is of very low rank—like a floor mat.

879 He pali lele a koa‘e.

A cliff reached only by tropic birds.
Said of a high chief or of a hill too steep to climb.

880 He pali mania na li‘i.

 The chiefs are like sheer cliffs.
The chiefs are not easily approached.

881 He pali nui ka make e ho‘oka‘awale ana.

Death is a sheer cliff that separates.
Death divides the living from the dead.

882 He paluhē wale ka palu.

Mashed fish for bait goes to pieces readily.
Said of a weakling.

883 He palupalu na hewa li‘ili‘i i ka wā kolo, lolelua i ka wā

kamali‘i, loli ‘ole i ka wā ‘o‘o, ‘oni pa‘a i ka wā
‘elemakule.
Small sins are weak in the creeping stage,
changeable in childhood, unchanging when an adult,
and firmly fixed in age.
Bad habits can be changed in the early stages but
eventually become firmly implanted.

884 He pane makamaka ‘ole.

An answer that keeps no friends.
A rude retort.

885 He pāo‘o ka i‘a ‘a‘ohe kāheka lēhei ‘ole ‘ia.

There is no sea pool that a pāo‘o fish does not leap
into.
An active person is found everywhere
886 He pāo‘o lēkei.
A leaping pāo‘o fish.
Said of one who is never idle.

887 He pāpa‘a ke kō, pa‘a ke aloha.

The pāpa‘a is the sugar cane that holds fast to love.
Said of the pāpa‘a variety of sugar cane, used in
hana aloha sorcery.

888 He pāpa‘i niho mole.

A crab minus a claw.
Said of a person with a missing tooth.

889 He pe‘e makaloa.

A hider among makaloa sedge.
A stingy person who keeps his eyes downcast while
eating lest he see a passerby and be obliged to call
him to come and share the meal.

890 He piha‘ekelo.
Mynah bird.
One who chatters all the time.

891 He piko pau ‘iole.

An umbilical cord taken by a rat.
A chronic thief. The umbilical cords of infants were
taken to special places where the cords of other
 family members were kept for many generations. If a
rat took a cord before it was hidden away safely, the
child became a thief.

892 He pili kauawe paha ke kumu i mo‘a ‘ole ai ke kalo.

Perhaps the reason for the partly cooked condition of
the taro is because it is the one closest to the leaves
that cover over the imu.
Said of an imperfect or defective task, or of a person
whose ideas are “half-baked.”

893 He pili kua, he pili alo.

Close to the back, close to the front.
The husband, standing back of his wife as her
protector; the wife, the protected one.

894 He pili nakekeke.

A relationship that [fits so loosely it] rattles.
Said of a questionable claim of relationship.

895 He pili pāpākole.

A backside relationship.
A rude reference to in-laws, used only in anger.

896 He pili wehena ‘ole.

A relationship that cannot be undone.
A blood relationship.
897 He po‘e ho‘opiha wa‘a.
Canoe fillers.
A derogatory remark pertaining to useless people
who do nothing to help, like riders in a canoe who
wield no paddle, no fishnet, and no pole.

898 He po‘e kao ‘āhiu o ka waonahele.

Wild goats of the wilderness.
A wild, unruly people.

899 He po‘e koa hoe.

Canoe-paddling warriors.
A disparaging remark about warriors who are not
good fighters.

900 He po‘e ‘u‘u maunu palu ‘ala‘ala na kekāhi po‘e

lawai‘a.
Those who draw out the liver of the octopus, to
prepare bait for fishermen.
Said of those who do the dirty work by which others
reap the benefit.

901 He pōhaku hekau wa‘a.

The stone anchor of a canoe.
An indolent person.

902 He pōhaku ‘oloka‘a pali o Kaholokuaiwa.

 A stone that rolls down the precipice of
Kaholokuaiwa.
Said when there is much ado and little accomplished.

903 He pō hīhīwai.
A night for the hīhīwai.
A gainful night. The hīhīwai are freshwater shellfish.
On starry nights, they climb upon the rocks where
they can be seen and gathered.

904 He pohō na ka pohō, o ke akamai no ke hana a nui.

Sinking is to be expected where it is naturally found,
but one should use as much skill as possible [to avoid
it].
Losses come easily; it requires skill and wisdom to
avoid them.

905 He po‘i na kai uli, kai ko‘o, ‘a‘ohe hina pūko‘a.

Though the sea be deep and rough, the coral rock
remains standing.
Said of one who remains calm in the face of difficulty.

906 He po‘i ‘umeke o Keawe.

A calabash lid is Keawe.
Said by Keku‘iapoiwa Liliha, mother of Keopuolani,
to mean that the island of Hawai‘i had no chief of
pure blood; at some point the blood of commoners
had come in.
907 He pō Kāloa kēia, ua ‘e‘e pūpū.
This is the night of Kāloa, for the shellfish climbs.
The nights of Kāloa, when the shellfish climb onto
the wet stones, are good for shellfish hunting.

908 He pō Kāne kēia, he ma‘au nei na ‘e‘epa o ka pō.

This is the night of Kāne, for supernatural beings are
wandering about in the dark.
Said of those who go wandering about at night. It is
believed that on the night of Kane, ghosts, demigods,
and other beings wander about at will.

909 He pōki‘i no Makoa.

Makoa’s younger brother.
Said in admiration of a speedy athlete. Makoa was a
speedy runner in Kamehameha’s day whose
swiftness gained him fame.

910 He pōloli kali ko kāhi o na ali‘i.

At the place of a chief, one must wait for hunger to
be appeased.
One must abide by the will and favor of the chief. No
one is independent in his presence.

911 He pō moe ko na maka‘āinana, he pō ala ko na li‘i.

Commoners sleep at night, chiefs remain awake.
Commoners rest at night to be ready for the day’s
labor. Chiefs can well afford to spend the night in
pleasure, for they can sleep during the day.
912 He pono ka pākiko mamua o ka ho‘okelakela wale aku.
Better to be economical than too liberal.

913 He po‘o hūnā i ka lewa.

A head hidden in the sky.
Said of a god, who is invisible. Also expressed He
po‘o hūnā i ke aoūli.

914 He po‘o ulu ko na mea kanu.

Plants have heads that grow again.
An assurance that if you break off the top of a plant,
it will put forth a new one.

915 He pōpō ‘auhuhu.

A ball of ‘auhuhu.
Said of a sorcerer who prays others to death, or of
anything that would cause serious trouble. The
‘auhuhu is a poisonous plant used for stunning fish.

916 He pōpoki nāwaliwali.

A weak cat.
A weakling.

917 He pō walea, he ao walea i ka la‘i.

A night enjoyed, a day enjoyed in the calm.
Peace brings undisturbed nights and days.
918 He pua‘a ‘imi ali‘i.
A chief-seeking pig.
When a kahuna wished to find a chief with whom he
was not well acquainted, he took a pig, prayed to his
gods for guidance, and went on his quest. Upon
arrival at his destination, the pig was released. It
would go to the chief that was sought and lie down
before him. In this way the chief was identified.

919 He pua‘a laho.

A boar.
An oversexed man.

920 He pua laha ‘ole.

A flower not common.
One who is as choice and highly prized as a very rare
blossom. An expression much used in chants and
songs.

921 He pua na Pipine.

A descendant of Pipine.
A stingy person. Pipine was a miser of Ka‘ū.

922 He pua no ka wēkiu.

A blossom on the topmost branch.
Praise of an outstanding person.

923 He pū hala a‘a kiolea.

 A hala tree with thin, hanging roots.
Said of one who is not strong, like a tree with aerial
roots that are not yet imbedded in the earth.

924 He pū hala uo‘o.

A tough [old] pandanus tree.
Said of a stingy person. A play on pū hala in Puhala-
hua, the name of a man in the 1800s who was known
for his thrift and diligence in saving for old age.

925 He pūhe‘e miki.

A gripping cuttlefish.
A thief.

926 He pūhi ka i‘a ‘oni i ka lani.

The eel is a fish that moves skyward.
Niuloahiki, god of coconut trees, had three forms—
eel, man, and coconut tree, which reaches skyward.
This expression can refer to Niuloahiki or to any
influence that rises and becomes overwhelming.
When used in hana aloha sorcery, it means that the
squirming of love is like the movement of an eel. Also
used as a warning—“Beware of that ambitious
person who will let nothing stand in his way.”

927 He pūhi ke aloha, he i‘a noho i ke ale.

Love is like an eel, the creature that dwells in the sea
cavern.
 Love makes one restless in the mind, like the
writhing of an eel.

928 He pūhi kumu one, he i‘a ‘ino.

An eel of the sand bank is a dangerous creature.
Said of eels that can travel on the sand and rocks.
Tales are told of eels climbing pandanus trees and
dropping on persons resting or sleeping under them.
Also said of a dangerous person.

929 He puhi makani.

Just wind blowing.
Said of one who makes promises and never keeps
them, or makes threats and never carries them out.

930 He pūhi ‘u‘u maunu; a he ‘ā aki maunu.

An eel that pulls off the bait; an ‘ā fish that nibbles it
off.
A person who interferes with the work of others and
makes a nuisance of himself.

931 He puhi wale no na ka makani.

Only a blowing of the wind.
All talk.

932 He pūko‘a kani ‘āina.

A coral reef that grows into an island.
 A person beginning in a small way gains steadily
until he becomes firmly established.

933 He pūko‘a ku no ka moana.

A large rock standing in the sea.
Said of a person who is unchangeable and very
determined.

934 He pula, o ka ‘ānai ka mea nui.

A speck of dust in the eye causes a lot of rubbing
because of irritation.
Let one member of a family do wrong and, like the
resultant irritation, he is a shame to all.

935 He pūmai‘a: loa‘a i ke kīkīao, hina.

A banana stump: when a gust of wind comes, it falls.
A weakling who is blown down by every trouble that
comes.

936 He pūnāwai kahe wale ke aloha.

Love is a spring that flows freely.
Love is without bounds and exists for all.

937 He puni kauoha.

A fondness by request.
A dying person might will to a relative his fondness
for a certain food or activity. After his death, the
relative would eat or do the thing until he grew to be
 as fond of it as the dead person had been. This was
called a puni kauoha.

938 He pu‘upā hiolo wale no i ka leo.

An obstructing wall falling down at the sound of the
voice.
Said of stubbornness and obstinacy that are removed
by gentle coaxing.

939 He pu‘u pale ia lae na ka ho‘okele.

The cape is just something to be passed by the
canoeman.
A boast—difficulties are mere trifles to an expert.

940 He puwalu, ke ku nei ka lāhea.

It is a puwalu fish, for a strong odor is noticed.
A rude remark about a person with strong body odor.
Sometimes the palani fish is mentioned instead of
puwalu.

941 He ua.
It is raining.
An expression used to begin a game, meaning
“Ready, go!”

942 He ua he‘e nehu no ka lawai‘a.

It is rain that brings nehu for the fishermen.
Refers to the rain that precedes the run of nehu fish.
943 He uahi ‘ai pu no ko ‘Ōla‘a kini.
Smoke that is also eaten by those of ‘Ōla‘a.
In ancient times, birdcatchers went to the forest of
‘Ōla‘a (then known as La‘a) to ply their trade. Crude
shelters were built for sleeping and cooking, and
meals were often eaten beside a smoky fire. So
anyone who shares a meal by a smoky fire is said to
eat smoke like the people of ‘Ōla‘a.

944 He uahoa, he lima na ka makani.

Ruthless, with the hands of a gale.
Said of a ruthless person who strikes and hurries
away.

945 He ua iki.
A light shower.
A chief of low rank.

946 He ‘uala ka ‘ai ho‘ōla koke i ka wi.

The sweet potato is the food that ends famine
quickly.
The sweet potato is a plant that matures in a few
months.

947 He ‘uhā kapu.

A sacred lap.
Said of one whose kapu prohibited him or her from
carrying a baby lest it wet the lap. An infant who wet
 the lap of such a person might be put to death. Such
a woman was often unable to rear her own children.

948 He ‘uhā leo ‘ole.

A lap without protest.
Said of a woman who is willing to have intercourse
with any man who asks her.

949 He ‘ūhini ka i‘a o kāhi malo‘o.

The locust is the meat of dry places.
Said of a type of locust, now extinct, that was easy to
catch and much eaten when fish were scarce.

950 He u‘i lolena ku i ki‘ona.

A lazy beauty is fit for the dung hill.
Said of a beautiful person who is worth nothing.

951 He ukana ko ka houpo.

A burden on the diaphragm.
A problem in the mind.

952 He uku maoli ia, he i‘a no Kaho‘olawe.

He is an uku, a fish of Kaho‘olawe.
He is a rebel. Said by Keopuolani of Kekuaokalani
when she suspected him of rebellion at the time of
‘ai-noa (the abolishing of the kapu).
953 He ula, he i‘a noho i ka naele.
A lobster, the creature that stays in sea caves.
Said of a shy person who remains at home.

954 He ula, ke pane‘e ala ka huelo.

It is a lobster, for it flips its tail.
Said of a person who is always moving about.

955 He ula no ka naele, panau no ka hi‘u komo i ke ale.

That is a lobster of a sea cave, with one flip of the
tail he is in the rocky cavern.
Said of an independent person who knows how to
take care of himself.

956 He ‘ūlei kolo.

A creeping ‘ūlei.
An expression applied to a tough, strong person. The
wood of the ‘ūlei plant is very strong and was used
as a fishing spear in olden times.

957 He ‘ūlili holoholo kahakai, pā i ke kai nui, hina.

A sandpiper running about on the beach, when
struck by a big wave, falls.
A disparaging remark applied to a weakling who
cannot fight.

958 He uli na ka he‘e pūloa.

It is ink from the long-headed octopus.
 Said of a person clever at getting away with
mischief. The ink of the octopus is its camouflage.

959 He ‘ulu ‘a‘ai ‘ole; he hā‘ule wale i ka makani.

It is a breadfruit that does not hold to the tree; it
falls easily with the wind.
Said of a person whose loyalty is doubtful—he can be
swayed to desert his chief.

960 He ulūlu ka makani Kona!

The Kona wind storms!
What wrath!

961 He ‘umi a pua‘a.

A pig-strangling.
An act of a traitor; treachery.

962 He unu ‘oe no ka wa‘a pae.

You are a rock for beaching a canoe.
You are worth nothing but to be stepped on.
963 He uouoa pili kahakai.
An uouoa fish that remains close to shore.
A quiet stay-at-home person.

964 He ‘upena nae; ‘a‘ohe i‘a hei ‘ole.

It is a fine-meshed net; there is no fish that it does
not fail to catch.
Said of a woman who never fails to attract the
opposite sex.

965 He wa‘a auane‘i ka ipu e pau ai na pipi me na ‘ōpae.

A gourd container is not a canoe to take all of the
oysters and shrimps.
 The container is not too large and cannot deplete the
supply. A reply to one who views with suspicion
another’s food container, or who balks at sharing
what he has.

966 He wa‘a holo honua.

A land-sailing canoe.
A horse, mule, or donkey used for transportation.

967 He wa‘a holo no ka ho‘i, kālai kāpulu ‘ia iho.

After all, it is a worthy canoe, but you hewed it so
carelessly.
He is a good worker but you have treated him with
such thoughtlessness.

968 He waha ‘awa.

Sour-mouthed.
Said when a person wishes trouble on another, and
the trouble comes.

969 He waha kou o ka he‘e.

Yours is the mouth of an octopus.
You are a liar. A play on waha and he‘e in wahahe‘e
(to falsify).

970 He waha nina.

A small, tight-mouthed person.
A finicky eater.
971 He wahi limu pae.
Seaweed washed ashore.
An insignificant person who, like the seaweed,
merely drifts.

972 He wahī pa‘akai.

Just a package of salt.
Something good; a gift of anything one has grown or
made.

973 He wai ‘au‘au ia no ke kanaka.

Bathing water for the man.
Said of a hero who is expert in dodging spears.
Spears are like bathing water to a warrior who loves
to fight.

974 Hewa i ka wai.

Great as a body of water.
A great multitude; so many that one cannot count.

975 Hewa i ke ala a ka hewahewa.

Goes amiss on the trail of the mentally deranged.
Said of one who is careless of results.

976 He wai makamaka ‘ole.

Water that recognizes no friend.
Said of flooded streams that are dangerous.
977 He waiwai nui ka lōkāhi.
Unity is a precious possession.

978 He waiwai nui ke aloha; o ka‘u no ia e pulama nei.

Love is a great treasure which I cherish.
A common expression in chants and songs.

979 Hewa ka i‘a a ‘Umiamaka, he okea loko.

Wrong was the “fish” of ‘Umiamaka for it had sand
inside.
Said of anything that is bad, or when one has been
cheated. ‘Umiamaka was a young trickster who
desired the daughter of a certain man who was very
fond of lobster. But the father would not let his
daughter go with a man who was not a fisherman. To
win the father over, ‘Umiamaka filled a lobster shell
he found on the beach with white sand. After stuffing
the crack carefully with limu so it would appear
freshly caught, he presented it to the father. After
receiving the lobster, the father allowed his daughter
to go out with ‘Umiamaka. But when the man gave
his attention to the lobster, he discovered that it was
just a sand-filled shell, and cried out these words.
When the impudent youth returned, he claimed
innocence, saying, “That was your fish, not mine.”

980 Hewa ka lima.

The hand is at fault.
It was believed that when one had done wrong, the
hand was smitten with a disease that remained until
he asked for the pardon of the person he had injured.
 Sometimes said in jest to a friend with an injured
hand.

981 Hewa kumu waiho i keiki.

Faults of the source are left to the children.
Children suffer the consequences of the wrongs
committed by their parents.

982 He weke, he i‘a pahulu.

It is a weke, the fish that produces nightmares.
The head of the weke fish is said to contain
something that produces nightmares. The nearer to
Lāna‘i the fish is caught, the worse the effects of the
nightmares. Pahulu was the chief of evil beings
(akua) who peopled the island of Lāna‘i. When
Kaulula‘au, son of Kaka‘alaneo, ruler of Maui, was a
boy, he was banished to Lāna‘i because of his
mischief. By trickery, he rid the island of evil beings,
and the spirit of Pahulu fled to the sea and entered a
weke fish. From that time on, nightmares have been
called pahulu, and a person who has had a
nightmare is said to have been under the influence of
Pahulu.

983 He weo ke kanaka; he pano ke ali‘i.

A commoner is dark; a chief is darker still.
A commoner is reddened in the sunlight and is as
approachable as day; but a chief surrounded by kapu
is as unapproachable as the black of night.
984 Hihia ka ‘ōpae ma ka ‘umi‘umi.
The shrimp is entangled by the feelers.
Like a shrimp whose feelers are entangled by some
weeds trailing in the water, so is a person who is
caught in an affair he cannot get out of.

985 Hihia na aho a ke kawele‘ā.

The lines used in catching the kawele‘ā are
entangled.
Said of any entanglement.

986 Hihi kauna‘oa, hihi i Mānā; aloha wale ia lā‘au kumu

‘ole.
The dodder vine creeps, creeps at Mānā; beloved
indeed is the trunkless plant.
This saying comes from two lines of a chant. Said of
a person with no family background, or to a
parasitical person. The kauna‘oa (dodder vine) is a
parasite.

987 Hi‘ikua waha ka ‘ope‘ope, hi‘i ke keiki ma ke alo, uwē

‘alalā i ka nahele.
A bundle borne on the back, a baby in the arms,
wailing in the forest.
Said of mothers fleeing in terror.

988 Hi‘olani ana me Niolopua.

Sleeping with Niolopua.
Just dozing.
989 Hiki aku la i na ‘Ole.
It has reached the ‘Ole nights.
The ‘Ole nights refer to certain moon phases that
were not good for fishing, planting, or starting any
business. To reach the ‘Ole nights is to face a bad
time.

990 Hiki mai ka lā ma Ha‘eha‘e, maluna mai o Kuki‘i.

The sun rises at Ha‘eha‘e, above Kuki‘i.
Ha‘eha‘e, in Puna, Hawai‘i, is often called the
gateway of the sun. Kuki‘i is a place in Puna.

991 Hiki mai ka mālie, a hiki mai no ka ‘ino.

Good weather comes and bad weather comes, too.
Weather changes.

992 Hiki mai la na hoaloha, o Ke‘olohaka lāua o Hanalē.

The friends Ke‘olohaka and Hanalē have come.
The friends Vacancy and Hunger are here. Said in
fun when one is very hungry.

993 Hili hewa ka mana‘o ke ‘ole ke kūkākūkā.

Ideas run wild without discussion.
Discussion brings ideas together into a plan.

994 Hilina‘i Puna, kālele ia Ka‘ū.

Puna leans and reclines on Ka‘ū.
 Said of one who leans or depends on another. The
ancestors of these two districts were originally of
one extended family. The time came when those of
each district decided to have a name of their own,
without breaking the link entirely. Those in Ka‘ū
referred to themselves as the Mākaha and those in
Puna as the Kumākaha. These names are mentioned
in the chants of the chiefs of Ka‘ū.

995 Hilina‘i Puna kālele ia Ka‘ū, hilina‘i Ka‘ū kālele ia Puna.

Puna trusts and leans on Ka‘ū, Ka‘ū trusts and leans
on Puna.
The people of Puna and Ka‘ū are related.

996 Hilinehu ka malama, ku ka nehu.

Hilinehu is the month when the nehu fish appears.

997 Hilo ‘ai lū‘au.

Hilo, eater of taro greens.
The people of Hilo were said to be fond of cooked
taro greens. When storms came to Hilo it was
impossible to obtain fish from the streams or the sea.
The people had to be content with taro greens.

998 Hilo ‘āina ua lokuloku.

Hilo of the pouring rain.

999 Hilo Hanakahi.

Hilo, land of Hanakahi.
 Hanakahi was the name of a chief of Hilo in ancient
times.

1000 Hilo i ka ua Kanilehua.

Hilo of the Kanilehua rain.
The Kanilehua rain, or the rain that patters in the
lehua forest, is frequently referred to in the chants
and songs of Hilo.

1001 Hilo i ka ua kinakinai, ka ua mao ‘ole.

Hilo of the constant rain, where it never clears up.

1002 Hilo iki, pali ‘ele‘ele.

Little Hilo of the dark cliffs.
Hilo-pali-ku, or Hilo-of-the-standing-cliffs, is always
green because of the rain and mists.

1003 Hilo mahi ha‘aheo.

Hilo of the proud farmers.
The climate makes the soil of Hilo very easy to till, so
the farmers used to make a game of planting. They
used long digging sticks to make the holes and wore
lei to work. Working in unison, they made a
handsome picture.

1004 Hilo, mai Mawae a ka pali o Maulua.

Hilo, from Mawae to the cliff of Maulua.
 The extent of the Hilo district is from Mawae on the
Puna side to Maulua on the Hāmākua side.

1005 Hilo, nahele paoa i ke ‘ala.

Hilo, where the forest is imbued with fragrance.
Hilo’s forest is fragrant with hala and lehua
blossoms.

1006 Hilo pa‘ele ku.

Hilo is dark all over.
The rain, mist, and mud make Hilo dark.

1007 Hilu ka i‘a, he i‘a no‘eno‘e.

The fish is the hilu, an attractive one.
A quiet, well-behaved person. When a pregnant
woman longed for hilu fish, the child born to her
would be well-mannered, quiet, and unobtrusive.

1008 Hinuhinu ka ihu, pohā ka ‘auwae.

When the nose shines, the chin gets a blow.
Said of a drunken person who gets into a fight.

1009 Hiohio ka makani i luna o Kapaliwai‘ole.

The wind whistles on Kapaliwai‘ole.
How ignorance speaks! Kapaliwai‘ole is in Ka‘ū.

1010 Hi‘olani i ka noe.

 Sleeping in the fog.
Sleeping off a drunken stupor.

1011 Hiolo ka pali ku, nahā ka pali pa‘a.

The standing precipice falls, the solid cliff breaks.
The resistance is broken down at last.

1012 Hiu a wela, lawe a lilo!

Strike while hot, and take it away!
Make passionate love and take possession. Win the
game and take the prize.

1013 Hō a‘e ka ‘ike he‘enalu i ka hokua o ka ‘ale.

Show [your] knowledge of surfing on the back of the
wave.
Talking about one’s knowledge and skill is not
enough; let it be proven.

1014 Ho‘ahewa na niuhi ia Ka‘ahupāhau.

The man-eating sharks blamed Ka‘ahupāhau.
Evil-doers blame the person who safeguards the
rights of others. Ka‘ahupāhau was the guardian
shark goddess of Pu‘uloa (Pearl Harbor) who drove
out or destroyed all the man-eating sharks.

1015 Ho‘ākaka wale no ka Ki‘ilau.

Ki‘ilau merely explains.
 A play on Ki‘i-lau (Fetch-many), meaning one whose
tongue knows where to fetch a lot to say. When
words offend, the speaker responds that they are
merely explanations not meant to hurt anyone.

1016 Ho‘ā ke ahi, kō‘ala ke ola. O na hale wale no ka i

Honolulu; o ka ‘ai a me ka i‘a i Nu‘uanu.
Light the fire for there is life-giving substance. Only
the houses stand in Honolulu; the vegetable food and
meat are in Nu‘uanu.
An expression of affection for Nu‘uanu. In olden
days, much of the taro lands were found in Nu‘uanu,
which supplied Honolulu with poi, taro greens,
‘o‘opu, and freshwater shrimp. So it is said that only
houses stand in Honolulu. Food comes from
Nu‘uanu.

1017 Hoa kīhei pili.

A coverlet companion.
Said of a person with whom one is having an affair.

1018 Hō‘ale‘ale Mānā i ke kaha o Kaunalewa.

Mānā ripples over the land of Kaunalewa.
Said of the movements of a dance. A play on ‘ale‘ale
(to ripple like water), referring to the gestures of the
hands, and lewa (to sway), referring to the
movement of the hips.

1019 Hō‘ale i ka wai ua lana mālie.

Stirring up still waters.
 Said of one who stirs up controversies.

1020 Hoa pūpu‘u o ka pō anu.

A companion to crouch with on a cold night. A
sweetheart or spouse.
A sweetheart or spouse.

1021 Hōhē wale ka mea hewa.

There is cowardice in the wrongdoer.
The person who wrongs another is often afraid to
face him.

1022 Hōhonu no ke kawa.

A deep diving place indeed.
A topic that requires deep thinking.

1023 Ho‘i aku la ka ‘ōpua i ke awa lau o Pu‘uloa.

The horizon cloud has gone back to the lochs of
Pu‘uloa.
He has gone home to stay, like the horizon clouds
that settle in their customary places.

1024 Ho‘i hou i ka iwi kuamo‘o.

Return to the backbone.
To return to the homeland or family after being away.

1025 Ho‘i hou i ka mole.

 Return to the taproot.
The return to love and loyalty for kith and kin after a
severing of relationship.

1026 Ho‘i hou i ke ‘ehu me he moi la.

Returns to the broiling sea like a moi fish.
Said of one who leaves home for a better chance of
advancing but eventually comes back.

1027 Ho‘i hou ka i‘a i ke ‘ehu kai.

The fish returns to the foamy sea.
Said of one who returns to a previous home or
former habit.

1028 Ho‘i hou ka pa‘akai i Waimea.

The salt has gone back to Waimea.
Said when someone starts out on a journey and then
comes back again. The salt of Waimea, Kaua‘i, is
known for its reddish brown color.

1029 Ho‘i hou ka wai i uka o Ao.

The water returns again to the upland of Ao.
A Maui expression referring to a person who goes
upland for water. This saying came from the battle of
Ka‘uwa‘upali, when Kamehameha defeated the
warriors of Maui in ‘Īao. The stream was dammed
with bodies, and the water ran red with blood. The
people had to travel far inland to find
uncontaminated water.
1030 Ho‘i i Hīlea i kalo ‘eka‘eka.
Go to Hīlea of the dirty taro.
Said of a careless person. Once, Kohākalani, a chief
of Ka‘ū, was living at Punalu‘u. Poi was brought for
him from various parts of the district, and a tiny
speck of taro peeling was found in the poi from
Hīlea. The makers of the poi were put to death. To
say that someone hails from Hīlea is to say that he is
unclean.

1031 Ho‘i iho ka lehelehe a ka ‘auwae, noho.

The lip goes down to the chin and there it sits.
Said of a pouting person.

1032 Ho‘i i Kālia i ka ‘ai ‘alamihi.

Gone to Kālia to eat ‘alamihi crabs.
He is in a repentant mood. A play on ‘ala-mihi (path-
of-repentance). Kālia, O‘ahu, is a place where
‘alamihi crabs were once plentiful.

1033 Ho‘i i Waolani i kāhi o ka ‘e‘epa.

Go to Waolani where the supernatural beings dwell.
Said to one who can’t be fathomed. It is the
equivalent of, “Go and join your peculiar kind of
people.” Waolani, in Nu‘uanu, O‘ahu, was once the
home of gods, menehune, Nāwā (Noisy beings),
Nāmū (Silent beings), and all manner of disgruntled,
misshapen, and joyous characters who were grouped
under the term ‘e‘epa.
1034 Ho‘i ka ‘o‘opu ‘ai lehua i ka māpunapuna.
The lehua-eating ‘o‘opu has gone back to the spring.
Said of one who has gone back to the source.

1035 Ho‘i ka ua a uka noho mai.

The rain goes to the upland and there it stays.
Said of one who leaves and stays away.

1036 Ho‘i ka wai a ka puna noho mai.

The water returns to the spring and there remains.
Said of one who withdraws.

1037 Ho‘i ke ao o ke kuahiwi, ho‘i ka makani ia Kumukahi.

The cloud returns to the mountain, the wind returns
to Kumukahi.
Said of a group of people dispersed, each going to
his own abode.

1038 Ho‘i mai o Makanikeoe.

Makanikeoe is back again.
Peace and love are here once more.

1039 Ho‘i nele i ke kula o Kaneoneo.

Return empty-handed on the plain of Kaneoneo.
Said of one who returns with nothing. A play on
neoneo (nothing).
1040 Ho‘i no a nanahu i kona alelo.
He turns to bite his own tongue.
Said of one who criticizes others and later does just
as they. Also expressed Nahu no ‘oia i kona alelo.

1041 Ho‘i no ka mo‘ala i kona lua.

The mo‘ala crab returns to its burrow.
He goes where he belongs.

1042 Ho‘i no ka pono i ka makua.

Returns to the parent for benefits.
Said of a grown person who returns to his parents
for support or help, thus becoming a dependent once
again.

1043 Ho‘i no kau me ‘oe.

May yours return to you.
A reply to a person who utters a curse. It means “I
do not accept your curse,” and frees the speaker
from trouble.

1044 Ho‘i ‘ōlohelohe i ke kula o Hamohamo.

Going home destitute on the plain of Hamohamo.
Going home empty-handed. A play on hamo (rub), as
in the act of rubbing the hands together to indicate
that one is empty-handed. Hamohamo is a place in
Waikīkī.
1045 Ho‘i pū‘olo no o kāhi ali‘i.
One returns with a bundle from the place of the chief
When one visits the home of a generous chief, one
always receives a gift.

1046 Hōkai o Wawaia ke kūkini holo lalau.

The runner, Wawaia, who ran out of his course,
caused hindrance and delay.
Said of one who does not concentrate and wastes
considerable time. Wawaia was a runner who,
instead of running on the errand assigned to him by
his chief, went on a visit before completing the
errand, thus causing delay and rousing the ire of his
chief.

1047 Hōkai ua lawai‘a makapa‘a.

A one-eyed fisherman spoils the luck.
To meet a one-eyed man on the way is a sign of bad
luck; to fish with him is worse still.

1048 Hōkai ua lawai‘a o ke kai pāpa‘u, he po‘opa‘a ka i‘a e

ho‘i ai.
A fisherman who fools around in shallow water takes
home po‘opa‘a fish.
Said of one who prefers doing easy work instead of
venturing into something harder and more
profitable. The po‘opa‘a (hard-headed) fish is easily
caught with hook and line.

1049 Holāholā wale ‘ia a‘e no a pau ka pupuka.

 It will all be stripped away until all the ugliness is
gone.
Said in answer to a remark that a small child is ugly.

1050 Hōlapu ke ahi, koe iho ka lehu.

The fire blazed up, then only ashes were left.
After a blaze of temper, the ashes of remorse are left.

1051 Holehole iwi.

To strip the flesh of the bones.
To speak evil of one’s kith and kin, or to reveal
confidences that will result in trouble for another.

1052 Holo i‘a ka papa, kau‘ia e ka manu.

When the shoals are full of fish, birds gather over
them.
Where there is food, people gather.

1053 Holu ka pua o ka mau‘u, kapalili ka lau o ka lā‘au,

maewa ka lau o ke ‘uki.
The grass blossoms sway, the leaves on the trees
flutter, the leaves of the ‘uki grass wave to and fro.
Said of speed in traveling. The traveler went so fast
he was like a passing gust of wind that caused the
leaves to sway or flutter.

1054 Holu ka wai o Ka‘ulili i ka makani.

The water of Ka‘ulili ripples in the wind.
 A humorous saying applied to one whose proud
swagger is like the movement of the ‘ūlili (wandering
tattler).

1055 Hō mai ka ihu, a hele a‘e au.

Give hither the nose ere I go.
Kiss me ere I depart.

1056 Honokōhau ‘ōpae lele.

Honokōhau’s leaping shrimp.
An epithet for the kauwā of Honokōhau, Maui.

1057 Honolua kōhi lae.

Honolua of the weighted brow.
Said of the fishermen of Honolua, Maui, who never
raised their heads lest they be expected to share
their catch of fish.

1058 Honua‘ula, e pāluku ‘ia ana na kihi po‘ohiwi e na ‘ale

o ka Moa‘e.
Honua‘ula whose shoulders are pummelled by the
Moa‘e wind.
A poetical expression for a person being buffeted by
the wind. Honua‘ula, Maui, is a windy place.

1059 Honua‘ula kua la‘ola‘o.

Callous-backed Honua‘ula.
 Said of the people of Honua‘ula, Maui, who were
hard workers. The loads they carried often caused
callouses on their backs.

1060 Ho‘ohaka kai; ho‘ohaka uka.

Nothing from the shore; nothing for the upland.
A rough sea when fish cannot be caught gives the
uplander no fish to eat.

1061 Ho‘ohewahewa ke aloha, aia i Puna i Nānāwale.

Love failed to recognize him, for it is gone to Puna,
to Nānāwale.
Said when an acquaintance or friend merely looks at
another and offers no greeting. A play on nānā-wale
(merely look).

1062 Ho‘ohoihoi makua hūnōwai.

A pleasing of a parent-in-law.
Said of one who begins with much enthusiasm but
soon loses interest.

1063 Ho‘ohui ‘āina pala ka mai‘a.

Annexation [is] ripe bananas.
A saying that cropped up when talk of the annexation
of Hawai‘i began. It was a sign of bad luck to
encounter someone with a bunch of bananas while
on a business trip. Hence this warning that
annexation will bring bad luck to Hawai‘i.
1064 Ho‘ohū ka ua i ka moana, pilipili ‘āina ‘ole mai.
The rain driving out to the ocean does not come near
the land.
Said when a person snubs his old friends.

1065 Ho‘oka‘awale i ka ‘ō‘ō mai ka lima aku.

[To] take the digging stick out of the hand.
To deprive someone of work.

1066 Ho‘okāhi e pō‘ino, pau pu i ka pō‘ino.

One meets misfortune, all meet misfortune.
Said of those who are important to the community—
when misfortune befalls one, it is a misfortune for
all. The fall of an able war leader is a disaster to his
followers just as the fall of a good warrior is a
disaster to the leader. Every member of the group is
important.

1067 Ho‘okāhi ‘iliwai o ka like.

The likeness is all on one level.
One is just like the other.
1068 Ho‘okāhi ka ‘ilau like ana.
Wield the paddles together.
Work together.

1069 Ho‘okōhi ki, ‘elua pahu.

One key, two trunks.
A reference to children of the same father and
different mothers. ‘Elua ki, ho‘okāhi pahu (two keys,
one trunk) implies that they have the same mother
but different fathers.

1070 Ho‘okāhi mea mana‘o nui a ka ‘ōhua o ka hale: o kāhi

mea mai ka lima mai o ke ali‘i.
There is one thing all members of the household look
to: whatever they are given by the hands of the chief.
All members of the chief’s household are dependent
on him.

1071 Ho‘okāhi no hana a Palapala o ka ‘ohi i ka i‘a.

All that Palapala does is gather fish.
Although we do all the hard work, another comes
along and reaps the harvest. Palapala was a noted
warrior of Kā‘anapali, Maui. When the fishermen
went deep-sea fishing with hook and line, he
accompanied them. Whenever a fish would become
unfastened and float to the surface, Palapala would
take it, uttering these words.

1072 Ho‘okāhi no Hāwa‘e, lauhue Kona.

 Only one Hāwa‘e, and poisonous gourds grow all
over Kona.
In Kona, Hawai‘i, a priest named Hāwa‘e lived
during the reign of Ehukaipo. In every important
heiau in that district, an image named for this priest
was kept. Many people were sacrificed to these evil
namesakes of Hāwa‘e.

1073 Ho‘okāhi no hua a ka ‘a‘o.

The ‘a‘o bird lays but a single egg.
Said of the mother of an only child.

1074 Ho‘okāhi no hulu like o ia po‘e.

Those people are all of the same feather.

1075 Ho‘okāhi no kaunu like ana i Waialoha.

Together there will be friendliness at Waialoha.
The enjoyment of friendliness by all. Wai-aloha
(Water-of-love) is a place on Kaua‘i. When mentioned
in poetry it refers to love and friendliness.

1076 Ho‘okāhi no lā‘au a ka u‘i.

Let the youth use but a single stroke.
Let it be once and for all. First uttered by the
instructor of the chief Puapuakea, advising him to
strike his enemy with a single, fatal blow.

1077 Ho‘okāhi no lā‘au lapa‘au, o ka mihi.

 There is one remedy—repentance.
Said of one who had offended a family ‘aumakua and
suffered the penalty, or of one who was unhappy over
a wrong he had done to others.

1078 Ho‘okāhi no lā o ka malihini.

A stranger only for a day.
After the first day as a guest, one must help with the
work.

1079 Ho‘okāhi no leo o ke alo ali‘i.

A command is given only once in the presence of a
chief.
A chief’s command is to be obeyed the first time.

1080 Ho‘okāhi no makani ‘ino o ke Kalakala‘ihi Kalaloa, he

ho‘onuinui ‘ōlelo.
There is only one bad wind, the Kalakala‘ihi Kalaloa,
which creates too much talk.
Said of nasty words that start dissension and
argument. A play on kalakala (rough) and kala loa
(very rough). First uttered by the lizard-goddess
Kilioe, who was trying to stir Pele to wrath by her
insults.
1081 Ho‘okāhi no ‘ōlelo lohe a ke kuli.
The deaf hear but one kind of speech.
That is, the bad odor that results from breaking
wind. The deaf, unable to hear, smell the foul odor
and turn to see who the culprit is.

1082 Ho‘okāhi no ‘ōpae, ‘ula ka pa‘akai.

One shrimp can redden the salt.
Said of a poor fare of food due to a bad crop. A single
shrimp and some salt will do for the time being, as
long as the shrimp flavors and colors the salt.

1083 Ho‘okāhi wai o ka like.

All of one color.
All the same; harmonious; in unity.

1084 Ho‘okē a maka.

Deny the eyes.
Said of a very selfish person who eats without
sharing, no matter who looks on with longing; or of
 one who does his own work only, without lifting a
finger to help another. Also said of one who gives to
his own children but refuses to share with the
children of neighbors and relatives.

1085 Ho‘okohu Kaua‘ula, ka makani o ‘Ulupa‘u.

The Kaua‘ula wind of ‘Ulupa‘u claims honors that do
not belong to it.
This is a line from an ancient chant. Said in derision
of one who steals, then boasts of possessions that are
not rightly his. Also said of one who claims illustrious
relatives. The Kaua‘ula wind is a wind of Maui.

1086 Ho‘okolo aku i ka nui manu.

Go inquire of the other birds.
Go and consult others. From the following story: One
day a man went up to a mountain spring for water.
On the way down he paused to rest, then fell asleep.
An ‘elepaio lighted and, seeing the man’s gourd
bottle, pecked a hole in the gourd. The sound of the
pecking woke the man, who saw the water running
out. In anger he threw a stone at the ‘elepaio and
injured its leg. It flew away and met an ‘io. “O! ‘Io, I
was stoned by a man,” ‘Elepaio cried.
“What did you do?” asked ‘Io.
“Pecked the man’s bottle.”
“Then the fault is yours,” answered ‘Io.
‘Elepaio flew on and met Pueo.
The same words were exchanged between them. So
it was with ‘I‘iwi, ‘Ō‘ō, and all the others. ‘Elepaio’s
disgust grew greater with ‘Amakihi, who laughed at
him in derision.
 Receiving no sympathy, ‘Elepaio sat and thought and
finally admitted to himself that he, indeed, was to
blame.

1087 Ho‘okomo i ko waho i ko loko.

Put inside that which is outside.
Eat.

1088 Ho‘oku‘i a kole ka lae.

Bumped and made a raw sore on the brow.
Said of one who is really in trouble.

1089 Ho‘ola‘i maka mawaho, ‘o‘ole‘a loko.

A friendly face outside, a hardness inside.
A hypocrite.

1090 Ho‘ola‘i na manu i ke aheahe.

The birds poise quietly in the gentle breeze.
Said of those who are at peace with the world,
undisturbed and contented.

1091 Ho‘olalau ka helena i Kualoa, pi‘i ana i ka pali o

Kānehoalani.
In wandering about Kualoa, he ascends the cliff of
Kānehoalani.
He goes off his course and thereby gets nothing. On
the cliff of Kānehoalani stands a phallic stone, a
symbol of bad luck when seen in a dream.
1092 Ho‘olale a ka ua ‘ūkiu.
A suggestion of the ‘ūkiu rain.
Go ahead and do what was suggested. The ‘ūkiu rain
is cold enough to make one hurry and scurry.

1093 Ho‘olale i ka ‘ai a ka u‘i.

Show what youth can do.
Let the youth show us what he can do.

1094 Ho‘olaukanaka i ka leo o na manu.

The voices of birds give the place a feeling of being
inhabited.
Used by those who live, work, or travel in lonely
places—life is made happy by the voices of many
birds. Common in songs.

1095 Hō‘ole akua, hō‘ole mana.

Deny the gods, deny their power.
Said of an unbeliever who denies the power of the
gods.

1096 Hō‘ole ka waha, holehole ‘ia no ka iwi.

Though the mouth denies one’s guilt, his bones are
stripped anyway.
Said of those who deny guilt but are punished
anyway. This saying originated in the time of
Kamehameha I, when thieves and murderers were
severely punished even though they claimed
innocence.
1097 Ho‘olele ka uila o Makaweli.
Sending the lightning of Makaweli flying.
A play on maka-weli (terrifying eyes), this saying
refers to the sending of a god on an errand of
destruction.

1098 Ho‘olike ka mana‘o i Wailohia.

Make your minds alike at Wailohia.
Turn your minds onto the same channel with bright
thoughts. A play on wai (water) and lohia (sparkle).

1099 Ho‘olua nui.

Big Ho‘olua wind.
Said of a person who talks boisterously.

1100 Ho‘omaha ‘ole ke kai a Mokupaoa.

The sea of Mokupaoa never rests.
Said of anything or anyone who goes on and on
without resting. Mokupaoa is a place name.

1101 Ho‘omau ia aku, wahi a ka nūpepa.

To be continued, according to the newspaper.
Many Hawaiian newspaper articles were continued
from week to week. This was said of anything put off
to be finished later.

1102 Ho‘omoe wai kāhi ke kāo‘o.

 Let all travel together like water flowing in one
direction.

1103 Ho‘onā ke ola i ka hale o ke akua.

The distresses of life are relieved in the house of the
god.
The gods help man.

1104 Ho‘onohonoho i Waineki kauhale o Limaloa.

Set in order at Waineki are the houses of Limaloa.
Limaloa, the god of mirages, made houses appear
and disappear on the plains of Mānā. This saying
applies to the development of ideas, the setting of
plans, or the arranging of things in order.

1105 Ho‘onu‘a Hilo i ka lehua.

Hilo produces the lehua in abundance.

1106 Ho‘onu‘u iho la a ku kahauli.

Ate with eagerness until he stood up with
excitement.
Said of a person who tries to please by eagerly
heeding everyone’s advice and commands, and by so
doing receives approval and advancement.

1107 Ho‘opāpāi Waipā ka Lūpua.

The Lūpua wind touches at Waipā
 Said of one who cannot refrain from touching or
pawing. Waipā is the name of a wind and location on
Kaua‘i.

1108 Ho‘opau ka‘ā, he lawai‘a paoa; ho‘ānuānu ‘ili o ka

hele maunu.
An unlucky fisherman wastes time in wetting his line;
he merely gets his skin cold in seeking bait.
Said of an unlucky person who, in spite of every
effort, gets nothing.

1109 Ho‘opau maunu i ka i‘a li‘ili‘i; e ki‘i no ma ka i‘a

nunui.
A waste of bait to go for the small fish; go for the big
ones.

1110 Ho‘opi‘ipi‘i kai.

Causing the sea to rise.
Said of one who stirs up wrath.

1111 Ho‘opio ‘ia e ka noho ali‘i a ka ua.

Made prisoner by the reign of the rain.
When the rainy season comes, one is kept indoors.

1112 Hopo ana i ka wai poniponi o Waipuhi.

Fearful of the dark water of Waipuhi.
Said of one who is fearful of getting into trouble.
1113 Hōpoe, ka wahine lewa i ke kai.
Hōpoe, the woman who dances in the sea.
Hōpoe was a dancer of Kea‘au, Puna, in that long
ago day when gods mingled with men. Because of
her dancing and her kindly nature, Hōpoe was taken
by the goddess Hi‘iaka as a favorite friend. When
Pele sent Hi‘iaka to Kaua‘i to fetch Lohi‘au, the first
request Hi‘iaka made to Pele was to be kind to her
friend, Hōpoe. After a time, when Hi‘iaka did not
return as expected, Pele in a fit of rage destroyed
Hi‘iaka’s grove and the beloved Hōpoe. The latter
was changed into a balancing stone that seemed to
dance in the sea.

1114 Hopu hewa i ka ‘āhui hala o Kekele.

[One] grasps the pandanus cluster of Kekele by
mistake.
Said of one who meets with disappointment. A play
on hala (to miss or to be gone). The hala cluster is
often used figuratively to refer to the scrotum.
Kekele is a grove at the base of Nu‘uanu Pali.

1115 Hopu hewa i ka loli, i ka i‘a maka ‘ole.

Grasped the eyeless fish by mistake.
Met with disappointment. The loli (sea cucumber) is
known as the fish without eyes.

1116 Hou hewa i ka lua o ka ‘ōhiki.

[He] poked by mistake into the hole of a sand crab.
 An expression of derision for a man who marries a
very young woman and later realizes it would be
better to have a more settled, mature wife.

1117 Hua‘i ka ‘ulu o Lele i ka makani Kona.

The breadfruit of Lele is exposed by the Kona wind.
Hidden matters are exposed in time of anger. When
the Kona wind blows, the leaves of the trees are
blown off to expose the fruit.

1118 Hua kanawao ka liko o ke kapu.

Kanawao seeds produce sacred leaf buds.
The seeds of the kanawao, a small tree, were
believed to help in making a woman fertile. In royal
chants, large families of chiefs were sometimes
compared to kanawao trees and their seeds.

1119 Hū aku la i kula.

Lost on the plain.
Said of one who goes off-course.

1120 Hu‘ea i kai na piha‘ā moe wai o uka.

Washed down to the sea are the stones and debris of
the upland stream beds.
Said of a cloudburst that washes the stones from the
stream beds, or of a person who, like the torrents,
leaves no scandal untold.

1121 Hu‘e a kaua, moe i ke awakea.

 A battle attack, then sleep at midday.
The sleep of death. When Kawelo fought Kauahoa,
the latter uttered this, meaning that he would fight
back until his opponent was dead.

1122 Hu‘ea pau ‘ia e ka wai.

All scooped up by rushing water.
Everything is told, no secrets are kept.

1123 Huewai maka.

Unripe water gourd.
A small water hole, which is nearly too small to be of
value. Not applied to people.

1124 Hū hewa ‘ia paha ke Kina‘u, a ke Kalaukina e huli

hele nei.
Perhaps the Kina‘u is off her course, to have the
Claudine go in search of her.
Said in fun of a person who goes in search of
another. This is a line from a hula song.

1125 Hū hewa i Kapua ka ‘auwa‘a pānānā ‘ole.

The fleet of canoes without a compass landed at
Kapua by mistake.
Said of one who is off his course, mentally or
otherwise. A saying from Kohala.

1126 Huhui na ‘ōpua i Awalau.

 The clouds met at Pearl Harbor.
Said of the mating of two people.

1127 Hui aku, hui mai, hui kalo me ka nāwao.

Mixed there, mixed here, all mixed together are the
cultivated and the wild taros.
Said of a great mix-up.

1128 Hui aku na maka i Kou.

The faces will meet in Kou.
We will all meet there. Kou (now central Honolulu)
was the place where the chiefs played games, and
people came from everywhere to watch.

1129 Huihui pāipu a Lono.

Lono’s cluster of gourd vessels.
Lono was a woman who had a large family of
children and an indolent, pleasure-seeking husband.
Hers was a life of drudgery. Tired of it, she sought a
home on the sun. But when she tried to go up to it,
she grew so uncomfortably warm that she came
down again. Then she tried to go to a star, but the
twinkling of the stars made her feel that they were
laughing at her plight. Then, when the full moon
rose, she changed her children into gourds and
traveled up a rainbow toward the moon. Her
husband saw her and ran to grasp her ankle as she
went up. Her foot slipped off like a lizard’s tail. So
Lono entered the moon and remained there. On full-
moon nights, the people would point out the shadows
in the moon and say, “There is Lono and her gourds.”
 Today a mother who goes about with her flock of
children is compared to Lono and her gourds.

1130 Huikau na makau a ka lawai‘a i Wailua, lou mai o

Kawelowai ia Waiehu.
The fishhooks of the fishers became entangled at
Wailua and caught Kawelowai at Waiehu.
An entangling love affair. The first line of a chant.

1131 Hū i kula ka make o ka ‘aiā.

The wicked dead is washed up by the sea.
In ancient times, certain priests would take charge of
a chief’s corpse. The flesh and viscera, called pela,
were sometimes taken out to sea where they were
deposited. It was said that the viscera of a good chief
was accepted by the sea and hidden in its depth, but
that of a wicked chief was washed ashore and left
there.

1132 Hū ka ‘ala‘ala.
The aerial bulbs appeared.
A lot of nothing worth troubling about. Here, ‘ala‘ala
refers to the aerial bulbs on the hoi vine. ‘Ala‘ala is
also the term applied to the liver of the octopus in
songs and sayings, regarded as a symbol for
something unimportant.

1133 Hū ka makani.
The wind blows a gale.
 Said of great speed. There is a hū (hum) and one is
gone like the wind.

1134 Hū ka wai i ke pili.

The water overflows to the pili grass.
Said of anything that overflows its boundaries,
including a person whose behavior goes beyond the
bounds of propriety.

1135 Huki ku i luna ka lae o Kala‘au.

The point of Kala‘au holds itself high.
 Said of an uncooperative person who wants his own
way or of an egotistic, self-centered person. A
Moloka‘i expression.

1136 Huleilua i na nalu o Launiupoko.

The waves of Launiupoko toss this way and that.
Said of one who is unsure of himself. From Maui.

1137 Huli ka lau o ka ‘ama‘u i uka, nui ka wai o kahawai.

When the leaves of the ‘ama‘u turn toward the
upland, it is a sign of a flood.
When the wind blows the leaves of the ‘ama‘u fern so
that they bend toward the mountains it is also
blowing clouds inland, which will produce rain.

1138 Huli ka malau, ka ‘iako a ka lawai‘a.

The malau that serves as an outrigger of the canoe is
turned over.
Work is done. The malau is a live-bait carrier
attached to the canoe. When the fishing was done
the empty malau was turned over.

1139 Huli ke alo i ka paia.

Turn the face to the wall.
There is nothing to fear. To go to sleep with one’s
face to the wall is an indication of confidence in one's
safety. First used by Hi‘iaka in a chant when she saw
two shark men flee at the sight of her, though she
intended no harm.
1140 Huli ke alo i luna.
Facing upward.
Said of a baby not yet able to sit up or a person too
sick to rise.

1141 Huli ke alo i luna, helu i ka ‘a‘aho.

Lying face up and counting the rafters.
Lazy.

1142 Huli kua na ‘ale o ka moana.

The billows of the ocean turn their backs on each
other.
Said of friends who are not on speaking terms.

1143 Hulili ka la iā ke kula o Makahu‘ena, he huaka‘i ‘oi‘o.

When the sunlight vibrates over the plain of
Makahu‘ena, a procession of ghosts is going through.
A saying used when the heat of the sun appears to
vibrate. The huaka‘i ‘oi‘o is a procession of departed
chiefs and their followers.

1144 Hulili wela ka lā o Maunaloa.

The sun shining on Maunaloa makes it vibrate with
heat.
Maunaloa, Moloka'i, is a very warm place.

1145 Hului kōkō a Makali‘i a kau i luna.

 The carrying net of Makali‘i takes all and suspends
them on high.
Said of a stingy person. Makali‘i was a supernatural
chief of ancient times who gathered all the food
plants in a net and hung them in the sky among the
stars of the Pleiades. The result was famine.

1146 Hūpō-e-nui.
Extremely stupid.
Applied to those whose blood was mingled with that
of kauwā.
 Ii

1147 I ‘a‘a no i ka lā o ka ikaika.

He can be daring as long as his strength lasts.
Said of a cocky person. As long as he has more
strength than others, he acts the bully; but it soon
ends when someone superior shows up.

1148 Iaia a hiki, make ka pua‘a.

As soon as he arrived, the pig died.
It was the custom to kill and roast a pig when a very
welcome guest arrived.

1149 I ‘āina no ka ‘āina i ke ali‘i, a i waiwai no ka ‘āina i ke

kānaka.
The land remains the land because of the chiefs, and
prosperity comes to the land because of the common
people.
 Chiefs are needed to hold the land, and commoners
are needed to work the land.

1150 I ali‘i no ke ali‘i i ke kānaka.

A chief is a chief because of the people who serve
him.
This was often used as a reminder to a chief to
consider his people.

1151 I ‘auhe‘e o Ka‘uiki i ka wai ‘ole.

Ka‘uiki was defeated for the lack of water.
When ‘Umi, ruler of Hawai‘i, went to Hāna to battle
against Lono-a-Pi‘ilani of Ka‘uiki, thirst weakened
the Maui warriors. Often used later to mean “without
water or the needed supplies we cannot win.”

1152 I ha‘aheo no ka lawai‘a i ka lako i ka ‘upena.

The fisherman may well be proud when well supplied
with nets.
Good tools help the worker to succeed.

1153 I Halapē aku nei.

He has been to Halapē.
He’s drunk. A play on pē (gone under) in Halapē, a
place at the Puna-Ka‘ū boundary.

1154 I hāna ka pō, i hāna ke ao.

Alert by night, alert by day.
 Said of a fisherman or farmer who begins work
before sunrise and continues into the daylight hours.

1155 Ihea no ka lima a ‘au mai?

Where are the arms with which to swim?
Don’t complain, use your limbs to do what you need
to do.

1156 Ihea ‘oe i ka wā a ka ua e loku ana?

Where were yon when the rain was pouring?
A reply to one who asks his neighbor for some of his
crop. If he answered that he had been away during
the rains, he would be given some food; but if he said
that he had been there, he would be refused. It was
due to his own laziness that he did not have a crop as
fine as his industrious neighbor’s.

1157 I hele i kauhale, pa‘a pū‘olo i ka lima.

In going to the houses of others, carry a package in
the hand.
Take a gift.

1158 I hele no ka hola i‘a i ka lā.

Poison fish while it is day.
It is better to work during the day.

1159 I hewa i ka lele mua, i ka ho‘oūlu i ka lā ‘ino.

The fault lies in leaping first, in inspiring a bad day.
 Said of a person who starts a fight or an argument,
especially after he has been worsted.

1160 I hewa no i ka waha.

The fault lies in the mouth.
Trouble results from speaking the wrong words.

1161 ‘Ihi ka kua, meha ka alo; ka hua i ka umauma hō‘ike

‘ia.
Sacred is the back, silent the front; the word on the
chest, reveal.
An expression often used by chiefs. No one stands
behind and no one else is here in my presence, so
deliver your message to me.

1162 I Hikauhi, i Kaumanamana.

At Hikauhi, at Kaumanamana.
A man and his wife lived at Kaunakakai, Moloka‘i.
While he was gone fishing one day, she felt the
beginning of labor pains and went to her mother’s
home in another village. When the husband arrived
home and his wife was not there, he began to search
for her. After he had searched fruitlessly for several
days, his wife returned with their baby daughter,
whom they named Hikauhi. Ever since that day,
hikauhi has meant “in vain,” and when a person loses
something and goes in search, one says,“I Hikauhi, i
Kaumanamana.”

1163 Iho ihola ka puna pala‘ai.

 Down goes the pumpkin spoon.
Said in derision to one who pouts, whose pouting lips
are compared to a spoon.

1164 I hole ‘ia no ka i‘e i ke kau o ka lā.

The time to cut designs in a tapa beater is when the
sun is high.
Do your work when you can do your best.

1165 I ho‘okāhi kāhi ke aloha.

Be one in love.
Be united in the bond of affection.

1166 I ho‘okāhi ka umauma, ho‘okāhi ke aloha.

All abreast together, one in love.
All united in harmony and love.

1167 I ho‘okauhua i ke kōlea, no Kahiki ana ke keiki.

When there is a desire for plovers, the child-to-be
will travel to Kahiki.
Said of a pregnant woman. If she craves plovers, her
child will someday travel to foreign lands.

1168 I ho‘olulu, ho‘ohulei ‘ia e ka makani.

There was a lull, and then the wind began to blow
about.
There was a promise of peace and quiet, and then
the disturbance was renewed.
1169 I ‘ike ‘ia no ‘oe i ka lā o ko loa‘a; i ka lā o ka nele pau
kou ‘ike ‘ia mai.
You are recognized when prosperous; but when
poverty comes, you are no longer recognized.
Fair-weather friends gather when one is prosperous
and scatter when prosperity is gone.

1170 I ‘ike ‘ia no ‘oe i ka loa‘a aku o kau.

You are recognized as long as yours is received.
A warning about fair-weather friends who are
friendly as long as they continue to benefit.

1171 I ‘ike ‘ia no o Kohala i ka pae kō, a o ka pae kō ia kole

ai ka waha.
One can recognize Kohala by her rows of sugar cane
which can make the mouth raw when chewed.
When one wanted to fight a Kohala warrior, he would
have to be a very good warrior to succeed. Kohala
men were vigorous, brave, and strong.

1172 I ‘ike ‘ia no ke ali‘i, i ka nui o na maka‘āinana.

A chief is known by his many followers.

1173 I ‘ike ‘oe ia Kaua‘i a puni a ‘ike ‘ole ia Kaua‘i-iki, ‘a‘ole

no ‘oe i ‘ike ia Kaua‘i.
If you have seen all of the places on the island of
Kaua‘i and have not seen Little Kaua‘i, you have not
seen the whole of Kaua‘i.
 Kaua‘i-iki (Little Kaua‘i) is a stone that stood in a
taro patch at Wahiawa, Kaua‘i. When it was
threatened with destruction by the building of a
road, it was rescued by Walter McBryde and taken to
Mai‘aloa and later to Kukuiolono Park, where it
stands today.

1174 I ka ‘ai, i ka nānā i ka ‘ai, i ka hālō i ka ‘ai, i ke ki‘ei.

Eat, look about; eat, peer; eat, peep.
Said of the eating of a thief—the eyes dart here and
there to see if anyone is coming.

1175 I ka hale no pau ke a‘o ana.

Instructions are completed at home.
Do all of your teaching at home. First uttered by
Pupuakea, half-brother of Lonoikamakahiki, when his
instructor advised him as they were preparing for
battle. The instructor’s teaching was all done at
home; from then on the warrior chief was on his
own. Also directed toward parents who noisily scold
their children in public.

1176 I kāhi ‘e ka mālia, hana i ka makau.

While fair weather is still far away, make your
fishhooks.
Be prepared.

1177 I kāhi ‘e no ke kumu mokihana, paoa ‘e no ‘one‘i i ke

‘ala.
 Although the mokihana tree is at a distance, its
fragrance reaches here.
Although a person is far away, the tales of his good
deeds come to us.

1178 I Kahiki ka ua, ako ‘ē ka hale.

While the rain is still far away, thatch the house.
Be prepared.

1179 I Kahiki no ka hao, o ke ki‘o ana i Hawai‘i nei.

In Kahiki was the iron; in Hawai‘i, the rusting.
Perhaps the foreigner was a good person while he
was at home, but here he grows careless with his
behavior.

1180 I ka holo no i ke alahao a pi‘i i ka lani.

While going along the railroad one suddenly goes up
to the sky.
A drinker soon finds himself “up in the clouds.” An
expression used by the sweet-potato beer drinkers of
Lahaina, Maui.

1181 I ka ho ‘olewa aku nei o Kuhelemai.

Attended the funeral of Kuhelemai.
A play on ho‘olewa (to lift) and ku hele mai (stand up
and come), meaning that we stood up and lifted the
beer down our throats. An expression used by the
sweet-potato beer drinkers of Lahaina, Maui.
1182 I ka ‘ike!
If there is knowledge!
Said in scorn or annoyance of one who pretends
knowledge, meaning, “What does he know about it?”
Sometimes shortened to I ka ‘ī.

1183 I kai no ka i‘a, mali ‘ē ka makau.

While the fish is still in the sea, make the hook fast to
the line.
Be prepared.

1184 I ka moana no ka i‘a, liuliu ‘ia na pono lawai‘a.

While the fish is still in the sea, get your gear ready.
Be prepared.

1185 I kanaka no ‘oe ke mālama i ke kanaka.

You will be well served when you care for the person
who serves you.

1186 I ka nānā no a ‘ike.

By observing, one learns.

1187 I kani ko ‘aka i ka le‘ale‘a; i pu‘u ko nuku i ka huhū i

le‘a ka nohona i ka mā‘ona.
One laughs when joyous; sulks when angry; [is] at
peace with all when the stomach is satisfied with
food.
1188 I kani no ka ‘alae i ka wai.
A mudhen cries because it has water.
A prosperous person has the voice of authority.

1189 I kani no ka pahu i ka ‘olohaka o loko.

It is the space inside that gives the drum its sound.
It is the empty-headed one who does the most
talking.

1190 I ka noho pu ana a ‘ike i ke aloha.

It is only when one has lived with another that one
knows the meaning of love.

1191 I ka ‘ōlelo no ke ola, i ka ‘ōlelo no ka make.

Life is in speech; death is in speech.
Words can heal; words can destroy.

1192 I ka pāhi‘uhi‘u.
To play the game of pāhi‘uhi‘u.
A saucy retort when asked, “Where are you going?”
It is a play on hi‘u, which is a part of ‘ohi‘u (to pry).
Hence, a way of reminding the questioner that he is
prying.

1193 I ka pali no ka hoa a hele, kalakala ke kua i ka

‘ope‘ope.
The companion stays up on the hill and then goes,
the back roughened by the load.
 Said of one who keeps at a distance and departs.
Also said of luck that stays away like a disinterested
friend, carrying its load of fortune away with it. This
was first uttered by Lohi‘au in a chant when he failed
to make a score in kilu.

1194 I ka piko no ‘oe lihaliha.

Eat of the belly and you will be satiated.
The best part of the fish is the belly, especially when
it’s fat. There is a play on piko (genitals) whereby
this saying acquires sexual import.

1195 I ka pono kau i na waha, mai noho a pehi wale aku.

Those who put into the mouth need not throw stones.
The mouths that eat the food should never revile the
producers.

1196 I ka pule no o Lohi‘au a make.

Lohi‘au was still praying when he died.
 Said of one who waits until he is face to face with
death before beginning to pray.

1197 I Kaulua, Kaulua ka lā, Kaulua ka ua.

In Kaulua, sunshine and rain alternate.
Kaulua is a dual-natured month, sunny and rainy
both.

1198 I ka waha no a ulu ka ‘ai; i ka waha no a malo‘o.

Food crops are made to grow by the mouth; while
still in the mouth they wither.
Said of one who talks about farming and plans to
plant but does nothing about it.

1199 I ke aha ho‘i? I ka ‘ahakea!

Why? The ‘ahakea!
A saucy retort to the question “Why?” A play on aha
(why) and ‘aha in the word ‘ahakea. The ‘ahakea is a
native tree.

1200 ‘Ike aku, ‘ike mai, kōkua aku kōkua mai; pela iho la ka
nohona ‘ohana.
Recognize and be recognized, help and be helped;
such is family life.
Family life requires an exchange of mutual help and
recognition.

1201 I ke alo no ka ‘ulu a hala.

 The breadfruit was just in front and it was missed.

1202 I ke alo no o ka lawai‘a la a pūkē hewa na leho, haki

wale na kakala.
It was right in front of the fishermen that the cowry
shells came together violently and the spikes broke
off.
In spite of watchfulness, trouble occurs. The leho is a
cowry-shell octopus lure fashioned with a spike on it.

1203 ‘Ikea mai la o Mānā, ua hā‘ale i ka wai li‘ulā.

Mānā notices the waters of the mirage.
The attempt to fool is very obvious.

1204 ‘Ike au i kona mau po‘opo‘o.

I know all of his nooks.
I know all about him, including his family
connections, faults, and virtues.

1205 I Kehena, i Kaiholena.

At Kehena, at Kaiholena.
Lazy. A play on hena and lena. “He has gone to
Listless and Loafing.”

1206 ‘Ike ‘ia a‘e no ma ka huluhulu kau i ka puka ihu.

Attention is paid only to the hairs of the nostrils.
Attention is paid to the favored few whom one does
not like to offend.
1207 ‘Ike ‘ia e ka nui manu.
Known by the many birds.
Recognized by many people.

1208 ‘Ike ‘ia no ka loea i ke kuahu.

An expert is recognized by the altar he builds.
It is what one does and how well he does it that
shows whether he is an expert.

1209 ‘Ike i ke au nui me ke au iki.

Knows the big currents and the little currents.
Is very well versed.

1210 I ke kaua e ‘ike ‘ia ai na hoaloha a me na kānaka koa.

It is in war that one learns who his friends are and
who among them is brave.
One learns who one’s friends are when one faces
trouble. Said by Ka‘eo to the chiefs of O‘ahu, who
were fighting against Kalanikūpule.

1211 ‘Ike maka ia Kaneoneo.

He has seen Kaneoneo for himself.
Said of one who has been disappointed. A play on Ka-
neoneo (The Nothing).

1212 ‘Ike no i ka lā o ka ‘ike; mana no i ka lā o ka mana.

Know in the day of knowing; mana in the day of
mana.
 Knowledge and mana—each has its day. Another day
may bring greater knowledge and greater mana than
today.

1213 ‘Ike no ke ali‘i i kona kanaka, a ua ‘ike no ke kanaka i

kona ali‘i.
The chief knows his servant; the servant knows his
chief.
Outsiders do not understand our relationships to our
chiefs, and we do not care to discuss it with them.

1214 Ikiiki i ka lā o Keawalua.

Depressed with the heat of Keawalua.
Sick and tired of living in an atmosphere of
unkindness and hatred.

1215 I Kōkī o Wailau, i ke alapi‘i a ka ‘ōpae.

At Kōkī at Wailau is the stairivay of the shrimp.
Refers to Wailau, Moloka‘i, where the fishing god
‘Ai‘ai hid all the shrimps at a ledge called Kōkī
because he was annoyed at the people there for
neglecting to preserve the fish spawn. He later
revealed the hiding place to a youth he especially
liked.

1216 I komo ka ‘ai i ka pa‘akai.

It is the salt that makes the poi go in.
Poi tastes much better with salted meats. If there is
no meat, one can make a meal of poi and salt.
1217 I komo no ka ha‘i pua‘a i ka pa‘a ‘ole o ka pā.
Other people’s pigs come in when the fence is not
kept in good repair.
When you behave well and tend to your own
business, no sorcerer can send his evil gods to
destroy you, for your own gods will give you their
protection.

1218 I kua na‘u.

A burden for me.
A request to a dying person for last instruction: “Let
me carry out your last wishes.” This saying also
implies simply, “Let me bear the responsibilities,” or
“Let me help.”

1219 I ku i ke ola, ola; i ku i ka make, make.

If it is on the side of life, there is life; if on the side of
death, death.
Said of one who lies between life and death.

1220 I ku ka makemake e hele mai, hele no me ka

malo‘elo‘e.
If the wish to come arises, walk firmly.
If you wish to come do not be hesitant, for you are
welcome.

1221 I kūpalu ‘ia i ka mūhe‘e.

Fattened with squid.
 Squid is sometimes used as bait. After eating some,
the fisherman throws a piece into the sea as lure.

1222 Ilaila i luakaha ai me Hiku.

There [he] whiled the time with Hiku.
Had an enjoyable time. Hiku was a hero who lived in
the mountains of Hawai‘i and was thought of as a
man who lived happily.

1223 I laka no ka uhu i ka pākali.

The uhu is attracted by the decoy.
If one wants to attract a person he must have
something to interest him. Be patient and you will
get what you want.

1224 I lalo i Milu.

Down to Milu.
The fate after death of one who has not been
obedient to his family gods. Milu is the ruler of the
underworld.

1225 I le‘a ka hula i ka ho‘opa‘a.

The hula is pleasing because of the drummer.
The lesser details that one pays little attention to are
just as important as the major ones. Although the
attention is given to the dancer, the drummer and
chanter play an important role in the dance.

1226 I lele no ka lupe i ke pola.

 It is the tail that makes the kite fly.
It is the number of followers that raises the prestige
of the chief.

1227 ‘Ili‘ili o Hāloa.

Pebbles of Hāloa.
Descendants of chiefs of Hāloa, grandson of Wākea
and Papa, or any chiefs descended from the gods.

1228 ‘Iliki ke kai i ka ‘ope‘ope la, lilo; i lilo no he hawawā.

The sea snatches the bundle and it is gone; it goes
when one isn’t watchful.
A person who fails to watch out often loses.

1229 I lohe i ka ‘ōlelo a ho‘okō, e ola auane‘i a laupa‘i.

One who hears good counsel and heeds [it] will live
to see many descendants.

1230 I luna na maka, i lalo na kuli.

Eyes up, knees down.
Pray.

1231 I luna no ka ua, wehe ‘e ke pulu o lalo.

While the rain is still in the sky, clear the field below.
In dry places, farmers cleared the fields when they
saw signs of rain so the water would soak the earth.
1232 I maika‘i ke kalo i ka ‘ohā.
The goodness of the taro is judged by the young
plant it produces.
Parents are often judged by the behavior of their
children.

1233 I make no he hāwāwā ‘auhea noho‘i na lima a ‘au

mai?
It is inexperience that causes death; where are your
arms with which to swim?
When you have something to do, learn to do it and
gain experience. Experience often saves life.

1234 I mānai kau, i pua ho‘i ka‘u, kui ‘ia ka makemake a

lawa pono.
Yours the lei-making needle, mine the flowers; so let
us do as we wish [—make a complete lei].
You, the man and I, the woman; let us satisfy the
demands of love. Said by Hi‘iaka in a chant as she
embraced Lohi‘au at the rim of Kīlauea to rouse the
jealous wrath of her sister Pele.

1235 I moe au i Kanikū, i waenakonu ka ‘ino.

I slept in [the lava bed] of Kanikū, amid the rough
lava rocks.
I was in trouble. From a portion of a mele uttered by
Pāmano when he was surrounded with trouble.

1236 I mohala no ka lehua i ke ke‘eke‘ehi ‘ia e ka ua.

 Lehua blossoms unfold because the rains tread upon
them.
It is the rain that brings forth the lehua blossoms. So
do gentle words bring forth much that is desired.

1237 Imua e na pōki‘i a inu i ka wai ‘awa‘awa.

Forward, my younger brothers, until you drink the
bitter water [of battle].
Uttered by Kamehameha as he rallied his forces in
the battle of ‘Īao Valley.

1238 ‘Inā e lepo ke kumu wai, e hō‘ea ana ka lepo i kai.

If the source of water is dirty, the muddy water will
travel on.
Where there is evil at the source, the evil travels on.

1239 ‘Inā he moe mai‘a makehewa ka hele i ka lawai‘a.

If one dreams of bananas it is useless to go fishing.

1240 I nanea no ka holo o ka wa‘a i ke akamai o ke ku hoe.

One can enjoy a canoe ride when the paddler is
skilled.
A sexual union is successful when the man knows
how it is done.

1241 ‘Inā paha he pua‘a, pau i kālua.

If a pig, [you] would have been roasted.
 Said with laughter when a person forgets to come
home on time. A straying pig can end up roasted in
an imu. A common saying in Puna and eastern Ka‘ū.

1242 I noho ‘oukou a i pae mai he wa‘a o Kahiki-makolena,

hopu ‘oukou a pa‘a; o ke kahuna ia ‘a‘ohe e ‘eha ka
‘ili ‘oiai no Kahiki aku ana ka ‘āina.
If sometime in the future a canoe from Kahiki-
makolena arrives, grasp and hold fast to it. There is
the kahuna for you, and your skins will never more
be hurt [in war], for the land will someday be owned
by Kahiki.
A prophecy uttered by Kaleikuahulu to Ka‘ahumanu
and her sisters as he was dying. Foreign priests
(missionaries) will come. Accept their teachings.

1243 ‘Ino ka moana ke ahu mōkākī nei ka puna i uka.

The sea is rough, for the corals are strewn on the
beach.
Here are all the indications that there is trouble
yonder.

1244 ‘Ino ka palu ‘a‘ohe e mīkokoi ‘ia e ka i‘a.

When the bait is not good, fish will not gather to eat
it.
One knows that goodness and graciousness always
attract. Palu is bait of dried, mashed octopus liver.

1245 Inu wai kōli‘uli‘u o Hilo.

Drink the waters of the distant sky in Hilo.
 The rain of Hilo is a chief source of drinking water.

1246 I ola no ke kino i ka mā‘ona ka ‘ōpū.

The body enjoys health when the stomach is well
filled.

1247 I ‘ola‘olā no ka huewai i ka piha ‘ole.

The water gourd gurgles when not filled full.
A person not very well informed talks more than one
who is.

1248 I o Nana ho‘okau ka mālie.

When Nana arrives, calm weather finds a place.
Good weather comes in the month of Nana.
1249 I pa‘a iaia ‘a‘ole ‘oe e puka.
If it had ended with him [or her] you would not be
here.
Said to a younger sibling to encourage more respect
for an elder.

1250 I pa‘a i ka hānau mua, ‘a‘ole e puka na pōki‘i.

Had the mother died in bearing the oldest, all the
others would not have been born.
Said in reminding brothers and sisters to respect the
hiapo (eldest).

1251 I pa‘a i kona kupuna ‘a‘ole kākou e puka.

Had our ancestress died in bearing our grandparent,
we would not have come forth.
Said to remind a member of the family to respect the
senior line, because they came first. Also expressed I
pa‘a i kona makua.…

1252 I pa‘a ke kino o ke keiki i ka lā‘au.

That the body of the child be solidly built by the
medicines.
A mother ate herbs during pregnancy and nursing
for the sake of the baby’s health. The herbs were
given to the child up to the age of twenty so that he
would be healthy and strong through maturity and
old age.

1253 I pao i ka huewai nuku pueo a ke kanaka.

 Pecked at the man’s short-necked gourd bottle.
Attempted an affair with another’s wife. This saying
comes from the story of the ‘elepaio bird that pecked
at a man’s water bottle while he slept.

1254 I pī‘ena ka lio i ka pūnuku; e komo kaula waha ‘ia ka

maika‘i.
The horse shies at the halter; better use the bridle.
Advice not to suppress the activities of a wild-
behaving person all at once, but to tame him
gradually.

1255 Ipukai hīnālea.

A dish of hīnālea fish.
A rude remark about one with bad breath, or one
whose nose has the foul odor of catarrh. The hīnālea
was a favorite fish for a dish called i‘a ho‘omelu.
Before preparation, the fish was left to decompose
slightly, thus acquiring a strong odor. After seasoning
with salt, kukui relish, and chili pepper, the fish lost
its unpleasant smell.

1256 Ipu lei Kohala na ka Moa‘ekū.

Kohala is like a wreath container for the Moa‘e
breeze.
Kohala is a windy place.

1257 I puni ia ‘oe o Ka‘ū a i ‘ike ‘ole ‘oe ia Ka‘ūloa, ‘a‘ohe

no ‘oe i ‘ike ia Ka‘ū.
 If you have been around Ka‘ū and have not seen
Ka‘ūloa, you have not seen the whole of the district.
Ka‘ūloa and Waiōhinu were two stones, wife and
husband, that stood in a kukui grove on the upper
side of the road between Na‘alehu and Waiōhinu.
With the passing of time, these stones gradually sank
until they vanished completely into the earth. After
Ka‘ūloa was no longer seen, Palahemo was
substituted as the chief point of interest.

1258 I puni ia ‘oe o Lāna‘i a i ‘ike ‘ole ia Lāna‘i-Ka‘ula me

Lāna‘i-Hale, ‘a‘ohe no ‘oe i ‘ike ia Lāna‘i.
If you have gone around Lāna‘i, and have not seen
Lāna‘i Ka‘ula and Lāna‘i Hale, you have not seen all
of Lāna‘i.

1259 Ipu pa‘u lena i ka uahi.

Soot containers yellowed by smoke.
A term of contempt applied to the kauwā of Kaupō,
Maui.

1260 I ‘ūlili ka ‘ūlili he kanaka.

When the sandpiper cries, someone approaches.

1261 I ulu no ka lālā i ke kumu.

The branches grow because of the trunk.
Without our ancestors we would not be here.

1262 I Ulupa‘upa‘u, i ka hale o ka makapō.

 In Ulupa‘upa‘u, house of the sightless.
Said of one who is actually or figuratively “blind.”
Hema, chief of Maui, went deep-sea fishing to satisfy
the longing of his pregnant wife. He landed at
Ulupa‘upa‘u where his eyes were pecked out by a
large bird.

1263 I Waialua ka po‘ina a ke kai, o ka leo ka ‘Ewa e

ho‘olono nei.
The dashing of the waves is at Waialua but the sound
is being heard at ‘Ewa.
Sounds of fighting in one locality are quickly heard
in another.

1264 I wai no‘u.

Give me water.
Said to challenge another to a game or contest.

1265 I walea ka manu i ka ‘ula o ka lehua.

The bird is attracted by the redness of the lehua.
The youth is attracted by the charm of another.

1266 I wawā ‘ia ka hale kanaka. Nawai e wawā ka hale

kanaka ‘ole?
Voices are heard around an inhabited house. Who
hears voices about an uninhabited one?
Where people are, life is. From a chant for
Ka‘ahumanu.
1267 I wawā no ka noio, he i‘a ko lalo.
When the noio make a din, there are fish below.
When people gossip, there is a cause.
 Kk

1268 Ka ‘ai a Kaia‘upe.

The stroke of Kaia‘upe.
Said when one is lured and suffers the
consequences. Kaia‘upe was a noted female robber
who lived near the cliff trail of ‘A‘alaloa, Maui. She
would entice a man to lie with her on the edge of the
cliff, and then kick him off with her foot. This
expression came to refer to any kind of treachery.

1269 Ka ‘ai hūnā i ka poli.

The food hidden in the bosom.
Breast milk.

1270 Ka ‘ai kī‘o‘e lā‘au.

The food reached for with a stick.
Said of the breadfruit, which grows high on the tree.

1271 Ka ‘ai lewa i ka ‘ā‘ī.

 The food that swings from the neck.
Refers to food containers that were carried
suspended from poles.

1272 Ka ‘āina hi‘ialo o Honuakaha.

The land of Honuakaha [where chiefs] were
embraced.
Honuakaha, back of the Kawaiaha‘o Cemetery, was
once the home of Kalākaua. Here chiefs were
entertained with parties.

1273 Ka ‘ai nānā i luna.

The food that requires looking up to.
Said of breadfruit, which grows on the tree, in
contrast with taro, sweet potato, and yam, which
grow underground.

1274 Ka ‘ai niho ‘ole a ka makani i ka ‘ai.

Even without teeth the wind consumes the food
crops.
Said of a destructive windstorm.

1275 Ka ‘ai waha ‘ula‘ula o ka ‘āina.

The red-mouthed food of the land.
Watermelon. When the Hawaiians first saw Captain
Cook’s men eating watermelon, they thought that
they were eating human flesh and referred to them
as akua waha ‘ula‘ula (red-mouthed gods).
1276 Ka‘a ka pōhaku.
The stones roll.
Thunder.

1277 Ka ‘ala‘ihi kualoa e kukū ‘ai i na lima.

The long-backed ‘ala‘ihi fish that pierces the hands.
Said of one who is not to be trifled with.

1278 Ka ‘alā pa‘a o Kaueleau.

The hard rock of Kaueleau.
A dollar, or a hard, unyielding person. There is a rock
at Kaueleau, Puna, Hawai‘i, called the ‘alā pa‘a.

1279 Ka‘apā ka manu hulu ‘ole.

A bird without feathers is helpless.
Said of a weakling.

1280 Kā‘anapali wāwae ‘ula‘ula.

Red-footed Kā‘anapali.
A term of derision for the people of Kā‘anapali. The
soil there is red, and so the people are said to be
recognizable by the red soles of their feet.

1281 Ka ‘awa lena o Kali‘u.

The yellowed ‘awa of Kali‘u.
Refers to Kali‘u, Kilohana, Kaua‘i. People noticed
drunken rats in the forest and discovered some very
 potent ‘awa there. There is a Kali‘u in Puna, Hawai‘i,
where good ‘awa is also grown.

1282 Ka ‘ehu kai o Pua‘ena.

The sea sprays of Pua‘ena.
Wind blows the sea sprays of Pua‘ena, Waialua,
O‘ahu.

1283 Ka ‘elele leo ‘ole.

The silent messenger.
A letter. It brings messages but does not speak.

1284 Ka ‘elele leo ‘ole o ke aloha.

The voiceless messenger of love.
A letter bearing words of love and cheer.

1285 Kaha aku la ka nalu o ku‘u ‘āina.

The surf of my land has swept everything away.
A retort to one who boasts about the value and
beauty of his own land.

1286 Ka hā‘awi a ka mea hale, koe koena ‘ole ma kū‘ono.

Giving as a house owner does, with nothing left
hidden in the corners.
Said of a very generous person who gives freely of all
he has.
1287 Kaha Ka‘ena me he manu la i ka mālie.
Ka‘ena Point poises as a bird in the calm.
This is a line in a chant by Hi‘iaka praising Ka‘ena
Point, O‘ahu.

1288 Kaha ka ‘io i ka mālie.

The ‘io bird poises in the calm.
Said in admiration of a handsome person. An ‘io dips
gracefully as it flies, with wings that flap slowly.

1289 Ka haka o ka moa kāne, ua kau ‘ia e ka moa wahine.

The perch of the cock is now occupied by a hen.
Said by Puna, whom Kalaniōpu‘u placed as governor
in Hāna, Maui. Mahihelelima wanted Puna out of the
way and lied that Kalaniōpu‘u had sent word for
Puna to meet him in Hawai‘i at once. When Puna
arrived in Hawai‘i, he discovered that he had been
duped and that Ka‘uiki hill in Hāna had been taken
by the Maui chiefs in the meantime. The saying was
later used to mean that a superior worker had been
replaced by another who was not as good.

1290 Ka hala lau kalakala o Wakiu.

The thorny-leaved hala tree of Wakiu.
A boast about one who is not to be tampered with.

1291 Ka hala māpu ‘a‘ala o Upeloa.

The sweet-scented hala of Upeloa.
 Upeloa, in Hilo, was noted for its sweet-smelling
hala.

1292 Ka hālau a ‘Ī.

The house of ‘Ī.
The descendants of ‘Ī, who extended through
Hāmākua, Hilo, Puna and Ka‘ū. One of these was
‘Īmakakoloa, who was condemned to death by
Kamehameha. According to the historian Kamakau,
‘Īmakakoloa was put to death in Kama‘oa. But
according to the people of Ka‘ū, a junior kinsman of
similar appearance was substituted at the execution.

1293 Ka hale ko‘eko‘e o ka pō.

The cold house of darkness.
Death.

1294 Ka hale weliweli o na ali‘i.

The dreaded house of chiefs.
The chiefs had many taboos, rules, and regulations in
their households and to break any of these meant
severe punishment, even death.

1295 Ka hana a ka mākua, o ka hana no ia a keiki.

What parents do, children will do.

1296 Ka hana a ke aloha, he kohu mūhe‘e i ke alo pali.

The action of a lover is like that of a squid at the face
of a precipice.
 A squid is said to be a creature that goes every
which way. A squid-like lover is not to be trusted.

1297 Kāhana auhā.

Kāhana of the shed.
Said of the natives of Kāhana, who were said to be
stingy. Their fish was hidden in the canoe shed
rather than shared.

1298 Ka hao a ka makani Kona, ‘a‘ohe manu koe o ke

kuahiwi.
When the Kona wind does its worst, no birds remain
in the mountains.
When someone goes into a towering rage, everyone
flees his presence.

1299 Ka hao a ka wai nui, piha‘ā o kai.

When a great flood washes down, the shore is
littered with stones and debris from the upland.
When one is careless in speech, trouble results.

1300 Kahauale‘a i ke kūkae kupu.

At Kahauale‘a, where the dung sprouts.
The people of Kahauale‘a, Puna, were said to eat
noni fruit, seeds and all. The seeds would sprout
wherever the people excreted.

1301 Ka hau ho‘okuakea ‘ili.

 The snow that bleaches the skin.
Living in a land where it snows was believed to
lighten the skin.

1302 Ka hauli o ka mea hewa ‘ole, he nalowale koke.

A bruise inflicted on an innocent person vanishes
quickly.
Mean words uttered against the innocent may hurt,
but the hurt will not last.

1303 Ka Hau o Ma‘ihi.

The Hau [breeze] of Ma‘ihi.
Refers to Ma‘ihi, Kona, Hawai‘i. Because this locality
was named for Ma‘ihi-ala-kapu-o-Lono, daughter of
the god Lono-a-ipu, this wind was regarded as sacred
and did not blow beyond Kainaliu and Keauhou.

1304 Ka hauwala‘au a ka nui manu.

The loud chattering of many birds.
Gossip that is spread abroad by a lot of busybodies.

1305 Kahe ka hou, ‘oni ka pu‘u.

Perspiration flows, the Adam’s apple moves.
Said in fun of a person who intensely desires the
unobtainable, such as a young man longing for a
maiden who will not reciprocate.

1306 Kahe ka wai ‘ula, kuakea ka moana.

 When the brown waters run, the sea is white with
foam.
Signs of a storm.

1307 Kāhihi ka puka o ka hale i ka punawelewele.

Cobwebs spread over the door of the house.

1308 Kāhi keiki ma‘i lewalewa.

Small child with dangling penis.
A term of ridicule for a small boy who acts like a
grownup. Until a boy was old enough to enter the
mua (men’s eating house), he wore no malo.

1309 Kāhiko i Nu‘uanu ka ua Wa‘ahila.

Adorned is Nu‘uanu by the Wa‘ahila rain.
The Wa‘ahila rain makes Nu‘uanu grow green and
beautiful.

1310 Kāhiko o ke akua.

The adornment of the gods.
A shower of rain. The gods express their approval
with rain.

1311 Ka hiku o na lani.

The seventh of the heavenly ones.
A term of affection for Kalākaua, who was the
seventh ruler of united Hawai‘i.
1312 Kahilihili lau ‘ilima.
A brushing off with ‘ilima leaves.
After leaping into dirt at Kaumaea, Ka‘ū, the players
wiped off the dust that adhered to their skin with
‘ilima branches before going to Paiaha‘a to surf.
Later applied to one who takes a sketchy bath.

1313 Kahilipulu Kohala na ka makani.

Kohala is swept, mulch and all, by the wind.
Kohala is a windy place.

1314 Ka hilu pani wai o Hau‘ula.

The water-damming hilu fish of Hau‘ula.
Refers to Hau‘ula, O‘ahu. In ancient days, two
brothers came from Kahiki in the form of hilu fish.
Near O‘ahu they separated, one going to the east
side of the island and the other to the west. The
younger brother was caught in a net at Hau‘ula and
divided among the families of the fishermen. When
the older brother arrived he was grieved to find
pieces of his brother’s body throughout the village.
He went to the upland and dammed the water of the
stream with his own body. After a while he rose, and
the backed-up water rushed down, sweeping
everyone into the sea. The pieces of his brother’s
body were joined again into a hilu fish.

1315 Ka home kaupoku ‘ole.

The home without a ridgepole.
 A prison, ship, or any place that is occupied but is
not actually a home.

1316 Ka honua nui a Kāne i hō‘inana a ‘ahu kīnohinohi.

The great earth animated and adorned by Kāne.
Kāne was the god of fresh water and life.

1317 Kaho‘olawe ‘ai kūpala.

Kaho‘olawe, eater of kūpala.
The kūpala is a wild plant whose tubers were eaten
in time of famine. It grew on Kaho‘olawe.

1318 Kahu i ka lae o ka manō, he ‘ale ka wahie.

Kindle a fire on the forehead of a shark with waves
for fuel.
Said when food in the imu is not cooked because of a
lack of firewood. A criticism of the hosts‘ half-cooked
food.

1319 Kahuku ‘āina lewa.

Kahuku, an unstable land.
O‘ahu, according to legend, was once two islands
that grew together. Kahuku is the part that bridges
the gap.

1320 Kahuku kau ‘ao‘ao.

One-sided Kahuku.
 Refers to Kahuku, Ka‘ū. At one time, Kamehameha I
made a bargain with some farmers to exchange poi
for fish. A konohiki of Kahuku named Kaholowaho
took huge calabashes of poi to the chief, who gave
him one small fish in return. Kaholowaho tied the
fish to one end of a carrying stick to show his
neighbors what the chief had done. After several
such exchanges, Kaholowaho brought Kamehameha
a small taro in a big container. When the chief saw
the taro he laughed, and from then on he played fair.
The fish tied to one side of the carrying stick
produced the saying, “One-sided Kahuku.”

1321 Kāhunahuna pa‘akai o Kālia.

Fine-grained salt of Kālia.
A derogatory expression for the dried, viscid matter
in the corners of the eyes of an unwashed face. Kālia
was a place for gathering salt, although any place
name might be used.

1322 Ka i‘a ‘ai pū me ka lepo.

The fish eaten with mud.
The clam. Even when washed before cooking it still
retains a bit of the mud in which it lived.

1323 Ka i‘a a ka wai nui i lawe mai ai.

The fish borne along by the flood.
The ‘o‘opu, which was often carried to the lowlands
in freshets.
1324 Ka i‘a a ke kualau i lawe mai ai.
The fish brought in by the rain at sea.
The spawn of the manini fish that came to the islands
by the millions during the summer months. They
were said to come after a shower at sea, in the early
morning.

1325 Ka i‘a ‘au mai me he manu.

The fish that swims with the movements of a bird.
A turtle.

1326 Ka i‘a ‘awa‘awa a ka haole.

The foreigner’s sour fish.
Salted salmon, a fish commonly eaten by Hawaiians
after its introduction here.

1327 Ka i‘a ‘eli i ka lepo.

The fish that digs in the mud.
The clam.

1328 Ka i‘a hā‘awe i ka pa‘akai.

The fish that carries salt on its back.
The mountain shrimp (‘ōpae kolo), a creature that
does not die readily after being removed from the
water. Once a stranger arrived at the house of a man
noted for his stinginess. While the host loudly
deplored his lack of any kind of meat to eat with the
poi, a shrimp with a lump of salt on its back crawled
out of a container in the corner. The selfish man had
 placed it there earlier, with the salt for seasoning,
intending to eat it himself.

1329 Ka i‘a hāhā i kahawai.

The fish groped for in the streams.
The ‘o‘opu, often caught by groping under rocks and
hollow places in a stream.

1330 Ka i‘a hali a ka makani.

The fish fetched by the wind.
The ‘anaeholo, a fish that travels from Honouliuli,
where it breeds, to Kaipāpa‘u on the windward side
of O‘ahu. It then turns about and returns to its
original home. It is driven closer to shore when the
wind is strong.

1331 Ka i‘a hāmau leo o ‘Ewa.

The fish of ‘Ewa that silences the voice.
The pearl oyster, which has to be gathered in silence.

1332 Ka i‘a hanu ‘ala o kahakai.

The fragrant-breathed fish of the beach.
The līpoa, a seaweed with an odor easily detected
from a distance.

1333 Ka i‘a hāwanawana i ka wāwae, a ‘ōlelo i ka lau o ka

lima.
 The fish that whispers to the feet and speaks to the
tips of the fingers.
The mahamoe, found in the sand. It is felt under the
feet and picked up by the fingers.

1334 Ka i‘a hei i ka uwahi.

The fish caught by smoke.
Birds caught at night with a net after being attracted
by a bonfire.

1335 Ka i‘a ho‘āla i ka pō, wai lama i ke ahi.

The fish that wakes people up at night and causes a
glowing of torches over the water.
The mālolo, or flying fish.

1336 Ka i‘a hō‘eha lima.

The fish that can hurt the hands.
The wana (sea urchin).

1337 Ka i‘a holehole iwi o ka ‘āina.

The fish of the land that strips the flesh from the
bones.
Goats. When one pursues them for meat, many a
limb suffers skinning and bruises.

1338 Ka i‘a ho‘ohihia makau o ‘Āinahou.

The fish of ‘Āinahou that tangles the fishline.
 The ‘alalauwā, which came in great schools to the
waterfront of Honolulu. Fishermen of all ages came
with their poles to fish, and the crowds were
sometimes so great that the lines tangled.

1339 Ka i‘a ho‘opā ‘ili kanaka o Waimea.

The fish of Waimea that touch the skins of people.
When it was the season for hinana, the spawn of
‘o‘opu, at Waimea, Kaua‘i, they were so numerous
that one couldn‘t go into the water without rubbing
against them.

1340 Ka i‘a ho‘opumehana i ka weuweu.

The fish that warms the clumps of grass.
Mountain shrimp, which cling to weeds and grasses
along the banks of streams when a cloudburst occurs
in the upland. Unlike the ‘o‘opu, they are not washed
down to the lowland.

1341 Ka i‘a huli wale i ka pōhaku.

The fish that turns over the stones.
The wī, a shellfish found in mountain streams. They
can be discovered only by turning over the stones to
which they cling.

1342 Ka ‘ia i ka pōhuehue.

Smitten with the pōhuehue.
Said of a victim of sorcery. One who bore ill against
another would smite the sea with a pōhuehue vine
while the intended victim was at sea. It was believed
 that with the proper incantations this would cause
the surf to rise. The sea would become rough and
dangerous and the intended victim would be killed.

1343 Ka i‘a i mā‘ona ai ka menehune.

The fish that satisfied the menehune.
Shrimp. A man once rewarded some menehune
friends with shrimp after they had made him a
canoe.

1344 Ka i‘a ‘imi i ka moana, na ka manu e ha‘i mai.

The fish sought for in the ocean, whose presence is
revealed by birds.
A school of aku, whose presence is signaled by the
gathering of noio at sea.

1345 Ka i‘a ‘iniki o ka mākeke.

The pinched fish of the market.
Fish at the market are pinched by customers to
determine their freshness.

1346 Ka i‘a i nui ai o Kamehameha.

The fish on which Kamehameha was raised.
Taro greens. The Kamehameha mentioned here is the
son of Kekaulike, ruler of Maui, not Kamehameha I,
the conqueror. Once, when it was necessary for his
personal attendants to be gone for the day, the chief,
who was then a small child, was left in the care of his
attendants‘ two young sons. Taro greens had been
prepared and cooked for the royal child, because
 they were tender and easy to swallow. Kekaulike
arrived unexpectedly and was displeased to see only
taro greens instead of fish being given to his son.
When the boys, who did not recognize him, explained
that this was a very precious child and that the taro
greens were fed him because they had no bones that
would lodge in his throat, Kekaulike was pleased.
Thus the little chief, who was reared at Pakaikai,
Moloka‘i, became known as Kamehameha-nui-‘ai-
lū‘au (Great Kamehameha, Eater-of-taro-greens).

1347 Ka i‘a ka‘a poepoe o Kalapana, ‘īna‘i ‘uala o Kaimū.

The round, rolling fish of Kalapana, to be eaten with
the sweet potato of Kaimū.
The kukui nut, cooked and eaten as a relish. This is
from a ho‘opāpā riddling chant in the story of
Kaipalaoa, a boy of Puna, Hawai‘i, who went to
Kaua‘i to riddle with the experts there and won.

1348 Ka i‘a kā kēhau o ka ‘āina.

The dew-dislodging fish of the land.
The ‘ūhini, a locust (now extinct) that was caught in
the morning while the dew was still on the
shrubbery. They were strung on the stems of grass
blossoms, broiled and eaten.

1349 Ka i‘a kālai i ke ko‘i.

The fish hewn with a hatchet.
Animals which produce beef, pork, mutton, venison,
etc. Such meat has to be cut or chopped to a size
that makes cooking easier.
1350 Ka i‘a kāohi aho o na kai uli.
The fish of the deep that pulls the line taut.
The ulua. Also, a fine lad.

1351 Ka i‘a kaulana i ka waha o ka ‘ale.

The fish that rests over the furrows of the billows.
The mālolo, or flying fish.

1352 Ka i‘a kā wāwae o Hīlia.

The fish of Hīlia, kicked by the feet.
Mullet. Hīlia is a place on Moloka‘i where mullet
often come in schools near the shore. The people,
wading into the water, would kick the fish ashore
where others would pick them up.

1353 Ka i‘a kā welelau o ke ahi.

The fish that lies on the top edge of the fire.
The ‘o‘opu, wrapped in ti leaves and laid on the hot
coals.

1354 Ka i‘a kīnohinohi pōhaku.

The fish that adorn the rocks.
The periwinkles and nerites that cling to the rocks in
shallow water.

1355 Ka i‘a ko‘eko‘e o ka ‘ili i ka wai.

The fish that chills one’s skin in the water.
 The ‘o‘opu, usually found in upland streams.

1356 Ka i‘a kuehu ōkea.

The fish that scatters white sand.
The ‘ōhiki (sand crab), which kicks out the sand as it
makes its burrow.

1357 Ka i‘a kuhi lima o ‘Ewa.

The gesturing fish of ‘Ewa.
The pipi, or pearl oyster. Fishermen did not speak
when fishing for them but gestured to each other like
deaf-mutes.

1358 Ka i‘a lamalama i ka pali.

The fish caught by torching along the seacoast.
The ‘a‘ama, a crab that is often caught at night by
torching along the rocky shore.

1359 Ka i‘a lamalama i ke one.

The fish caught in the sand by torching.
The ‘ōhiki, or sand crab.
1360 Ka i‘a lau nui o ka ‘āina.
Big-leaved fish of the land.
Lū‘au, or taro greens.

1361 Ka i‘a lauoho loloa o ka ‘āina.

The long-haired fish of the land.
Any vegetable eaten with poi, such as taro greens,
ho‘i‘o or kikawaiō ferns, or sweet potato greens.
Poetically, leaves are the oho or lauoho, hair, of
plants.

1362 Ka i‘a lauoho loloa o ke kai.

The long-haired fish of the sea.
Limu, or seaweed.

1363 Ka i‘a lawe mai a ka makani, he lā‘au ka ‘upena e hei

ai.
 The fish brought by the wind, a stick is the net to
catch them with.
Said of turtles that come to certain localities in the
islands. They were driven ashore with sticks.

1364 Ka i‘a lele me he manu.

The fish that flies like a bird.
The mālolo, or flying fish.

1365 Ka i‘a leo nui o ka pali.

Loud-voiced fish of the cliffs.
Goats, which were pursued by shouting hunters.

1366 Ka i‘a leo nui o Ke‘ehi.

Loud-voiced fish of Ke‘ehi.
Mullet, which were often found in large schools at
Ke‘ehi Lagoon. Fishermen talked and shouted as
they drove the fish into their nets.

1367 Ka i‘a loloa o ke kai.

The long fish of the sea.
The eel.

1368 Ka i‘a māewa i ke kai.

The fish that sways in the sea.
The limu (seaweed), which sways with the movement
of the sea.
1369 Ka i‘a mana nui.
The fish of many divided parts.
The octopus, with its eight tentacles.

1370 Ka i‘a maunu lima o Kuloloia.

The hand-baited fish of Kuloloia.
Small eels (pūhi ‘ōilo) that were caught by placing
bait on the open palm of one hand with the fingers
held wide apart. When the eels came up to take the
bait, the fingers were clenched into a tight fist,
grabbing the eels tightly by the heads.

1371 Ka i‘a maunu ‘ole o ke kahawai.

The fish of the stream that requires no bait.
The wī, a freshwater shellfish.

1372 Ka i‘a mili i ka poho o ka lima.

The fish fondled by the palm of the hand.
When it was the season for the hinana (‘o‘opu
spawn), they were so numerous that they could be
scooped up in the palm of the hand.

1373 Ka i‘a mili lima o ‘Ulakoheo.

The fish of ‘Ulakoheo, handled by many hands.
Fish sold in a market. There was a fishmarket at
‘Ulakoheo in Honolulu.

1374 Ka i‘a moe kahawai.

 The fish that lies in the stream.
The ‘o‘opu.

1375 Ka i‘a nānā i ka lani ke ola.

The fish that looks to the sky for life.
Any vegetable, a food depending on sunshine and
rain for subsistence.

1376 Ka i‘a pā i ka ihu o ka wa‘a a lele.

The fish that touches the prow of the canoe and
leaps.
 The mālolo, or flying fish.

1377 Ka i‘a pani i ka waha o ke kānaka.

The fish that closes the mouth of men.
The pearl oyster, which was gathered in silence.

1378 Ka i‘a pīkoi kānaka o Kālia; he kānaka ka pīkoi, he

kānaka ka pōhaku.
The fish caught by the men of Kālia; men are the
floaters, men are the sinkers.
In ancient days, when a school of mullet appeared at
Kālia, O‘ahu, a bag net was set and the men swam
out in a row and surrounded the fish. Then the men
would slap the water together and kick their feet,
driving the frightened fish into the opening of their
bag net. Thus the fishermen of Kālia became known
as human fishnets.

1379 Ka i‘a pipili i ka lima.

The fish that sticks to the hand.
The octopus, whose tentacles have suction cups.

1380 Ka i‘a uahi a holo i ka pali.

The fish pursued by running after them on the hills.
Goats.

1381 Ka i‘a uahi nui o ka ‘āina; o ka i‘a maluna, o ka ‘ai

malalo.
 The many smoky fish of the land; with the fish above
and the vegetable food beneath.
This refers not to any particular fish or meat but to
anything that is cooked in an imu. When lighted, the
imu is smoky until the stones redden and the wood is
reduced to coals.

1382 Ka i‘a ‘ula weli i ke kai.

The red fish that causes a red color to show in the
sea.
The ‘alalauwā, a small red fish whose appearance in
great numbers was regarded as a sign that a
member of the royal family would soon die.

1383 Ka i‘a ‘umi i ka hanu.

The fish that holds the breath.
The wana, or sea urchin. The fisherman holds his
breath as he dives for them.

1384 Ka i‘a ‘uwā lua.

The fish of loud shouting.
The mālolo. The fishermen who went out for them
did not hold their silence but shouted and called to
one another.

1385 Ka i‘a wale nui o ke Ko‘olau.

The slimy fish of the windward side [of O‘ahu],
An octopus. Before it is ready to eat, it must be
pounded and rubbed with salt to remove the slime
 and make it tender.

1386 Ka i‘a wāwae loloa.

The long-legged fish.
A human sacrifice.

1387 Kaiehu ‘ia a pulu ka puka uwahi.

The sea tosses up the sprays, wetting the
smokestack.
Said of a towering rage.

1388 Kaihalulu i ke alo o Ka‘uiki.

Kaihalulu lies in the presence of Ka‘uiki.
Said of a person who is always found in the company
of another. Kai-halulu (Roaring-sea) is a place that
lies before Ka‘uiki hill in Hāna, Maui.

1389 Ka iho ‘ana iho o ko luna po‘e, hikiki‘i ka ua o ‘Ena.

When those from above come down, the rain of ‘Ena
leans backward.
When drowsiness comes, one can lean back and
relax contentedly. Also, when one feels mellow after
imbibing, there is contentment and relaxation.

1390 Kā i ka ‘ai ka ‘aihue.

A thief is hurt in his thievery.
Theft is accompanied by fear.
1391 Ka‘ika‘i i ka lima, hi‘i i ke alo.
Lead with one hand, carry with one arm.
Said of a mother with children born too close
together.

1392 Kā i ka ‘ino.
To smite with evil.

1393 Kā i ka ‘ino, no ka ‘ino.

To return evil for evil.

1394 Kai-ka-‘owā
Sea divided.
A cry uttered by the chief Kekuaokalani, nephew of
Kamehameha I, and his men while guarding the
ruling chief night after night.

1395 Ka‘i ka pua‘a i luna o Hā‘upu, e ua ana.

When the pigs move around the summit of Hā‘upu, it
is going to rain.
When puffy “pig” clouds encircle the top of Hā‘upu,
above Kīpū on Kaua‘i, it is a sign of rain.

1396 Kā i ka waha.
Struck the mouth.
Having criticized or spoken unkindly of others, the
things he said happened to him.
1397 Ka ‘ike a ka makua he hei na ke keiki.
The knowledge of the parent is [unconsciously]
absorbed by the child.

1398 Kā i ke kino.
Smites the body.
Said of the evil done to others that rebounds and
hurts the person who started it.

1399 Ka iki koai‘e a Hanakāpī‘ai.

The small koai‘e tree of Hanakāpī‘ai.
A boast of that locality on Kaua‘i. One may be small
in stature but he is as tough and sturdy as the koai‘e
tree.

1400 Ka iki ‘ulu kēia o Kanekina e kōkē ai na pine.

This is the little bowling ball of Kanekina that knocks
down the pins.
A boast: This fellow may be small but he is powerful.

1401 Kaiko‘eke a ka hāuna ‘ino.

Brothers-in-law who smite severely.
Hikapoloa, a Kohala chief, treated his brothers-in-law
with severe cruelty and later was destroyed by them.

1402 Kaiko‘o ke awa, popo‘i ka nalu, ‘a‘ohe ‘ike ‘ia ka po‘e

nana i he‘e ka nalu.
 The harbor is rough, the surf rolls, and the rider of
the surf cannot be seen.
A stormy circumstance with uncertain results.

1403 Ka ‘ili hau pā kai o ‘Alio.

The hau bark, wet by the sea sprays of ‘Alio.
This is a reference to a strong shore-dweller. Salt air
and sea sprays made the bark of the hau trees on the
shore stronger than those of the upland. ‘Alio is a
place on Kaua‘i.

1404 Ka ‘ili‘ili hānau o Kōloa; ka nalu ha‘i o Kāwā.

The reproducing pebbles of Kōloa; the breaking surf
of Kāwā.
In Punalu‘u, Ka‘ū, is a small beach called Kōloa. The
pebbles found here were believed to reproduce—the
smooth ones being males and the porous ones,
females. These were considered the best on the
island of Hawai‘i for hula ‘ili‘ili. Kāwā is just beyond
Kōloa toward Honu‘apo.

1405 Ka ‘ili‘ili o ‘Ā‘alāmanu.

Pebbles of ‘Ā‘alāmanu.
‘Ā‘alāmanu is in Puna, Hawai‘i. The best pebbles of
this district were found here and were much liked by
the chiefs for the game of kōnane.

1406 Ka ‘ili‘ili o Kalaekimo.

The pebbles of Kalaekimo.
 Kalaekimo is where the chiefs of Ka‘ū played the
game of kimo. The pebbles there were much liked for
the purpose. The place is now called Kalaeokimo.

1407 Kai no he koa no ka lā nui, he koa kā no ka lā iki.

[I thought] you were warriors worthy of a great day,
but instead you are warriors of a short day.
Said of those who flee in cowardice.

1408 Kai no paha he pali nui o Kīpū e ‘ōlelo ia nei, eia kā he

pali iki no.
By the way it is talked about, one would think that
Kīpū is a large cliff, but instead it is only a small one.
By the way people talked the task sounded difficult,
but it was easy after all. Kīpū is on Kaua‘i.

1409 Kai nu‘u a Kāne.

Kāne’s rising sea.
The foamy sea that follows after a tumbling wave.

1410 Kai ‘okia kānāwai.

An ocean-separating edict.
A law of Pele. When pronounced over a person it set
him apart as Pele’s exclusively.

1411 Ka ‘iole ‘aihue moa o Keauhou.

The chicken-stealing rat of Keauhou.
 One who steals another’s sweetheart or mate. Any
place name may be used, depending on where the
“rat” is from.

1412 Ka ‘io nui maka lana au moku.

The great ‘io with eyes that see everywhere on the
land.
A ruling chief.

1413 Kai pakī o Maunalua.

The spraying sea of Maunalua [O‘ahu].

1414 Ka ipukukui pio ‘ole i ke Kaua‘ula.

The light that will not go out in spite of the blowing
of the Kaua‘ula wind.
Said of the Lahainaluna School, where many leaders
of old Hawai‘i were educated.

1415 Ka iwi ‘opihi o ka ‘āina ‘ē.

‘Opihi shells from foreign lands.
Money.

1416 Kaka‘i ka puapua‘a i ka mālie, he ‘ino.

When the piglets follow one after the other in the
calm, it is a sign of bad weather.
When the clouds called ao puapua‘a or pua‘a, “pig”
clouds, follow one after the other on the
 mountaintops in calm weather, bad weather is to be
expected.

1417 Kā! Ke lele mai nei ka pāo‘o.

Ha! The pāo‘o fish is leaping about.
A remark made about one who snuffles and does not
blow his nose. The mucus of a runny nose darts in
and out of the nostril like a pāo‘o fish in its sea pool.

1418 Kākia kui nao a ke akamai.

The nailing down of a screw by an expert.
A boast of skill in securing something and holding on
to it. This saying is taken from an old love song in
which the singer claims that the love of her
sweetheart is securely nailed down.

1419 Ka lā‘au kumu ‘ole o Kahilikolo.

The trunkless tree of Kahilikolo.
Said of one who lacks a family background. Famed in
many Kaua‘i chants and legends is the trunkless koa
tree of Kahilikolo. The tree does not grow upright
but spreads over the ground. To say that one has
found the trunk of Kahilikolo is to say that he has
found nothing.

1420 Kāla‘e pe‘e kākonakona.

Kāla‘e hides and avoids contacts.
Applied to the kauwā in Kāla‘e, Moloka‘i. The chiefs
there were proud and arrogant and the kauwā were
full of humility and fear for their lives.
1421 Kala‘ihi ka lani, kūpiliki‘i ka honua.
When the day is stormy, the earth is distressed.
When the chief is angry, the people are unhappy.

1422 Ka lā i ka Mauliola.
The sun at the source of life.
Mauli-ola (Breath-of-life) is the god of health.

1423 Ka lā ikiiki o Honolulu.

The intensely warm days of Honolulu.
People from the country often claim that Honolulu is
excessively warm.

1424 Ka la‘i loa a Kamaluohua.

The long peace of Kamaluohua.
Said of the long period of peace enjoyed by this chief
of Maui after his return from Kaua‘i. He and others
had accompanied the chief of Hawai‘i there to make
war. They were defeated, but their lives were spared
by Kūkona, ruler of Kaua‘i, and they were kindly
treated. After a while the defeated chiefs plotted to
turn against Kūkona, but Kamaluohua refused to
hurt their kind benefactor. As a reward for his
loyalty, he and the others were permitted to go home
to their respective islands. Kamaluohua spent the
rest of his days in peace. The saying was later used
to refer to permanent peace after a period of trouble.

1425 Ka la‘i o Hauola.

 The calm of Hauola.
Peace and comfort. There is a stone in the sea at
Lahaina, Maui, called Pōhaku-o-Hauola, where
pregnant women went to sit to ensure an easy birth.
The umbilical cords of babies were hidden in
crevices in the stone.

1426 Kālai o Luali‘i i ke ki‘i a ‘ike i ka ‘ino ha‘alele.

Luali‘i carved an image and, finding it bad, deserted
it.
Said of one who abandons a thing he used to indulge
in. Luali‘i was a chief of Hawai‘i who wanted to carve
an image. He went to the mountains, found a log and
bore it to the lowland to work on. It was almost
finished when he discovered a rotted spot. He
deserted it and went to find another log to carve. As
he worked on the second log he heard the first one
say, “Luali‘i carved an image and, finding it bad,
deserted it.” He went back to it, cleaned out the
rotted spot and finished it. He knew that a god
possessed it. This god later helped him rid O‘ahu of
evil beings.

1427 Kala kahiko i au wale ai ka lā.

The sun has gone down long since.
A reply to one who asks about something that took
place a long time ago.

1428 Ka lā koi hana o Lahainaluna.

The sun of Lahainaluna urges one to work.
 Daytime at the Lahainaluna School is occupied with
studying and working.

1429 Ka lālā kaukonakona haki ‘ole i ka pā a ka makani

Kona.
The tough branch that does not break in the Kona
gales.
Said of a sturdy, strong person.

1430 Ka lama ku o ka no‘eau.

The standing torch of wisdom.
Said in admiration of a wise person.

1431 Ka lani ka‘apuni honua.

The chief who went around the world.
Kalākaua, who traveled to many lands.

1432 Kalaoa ‘ai pō‘ele‘ele.

Kalaoa eats in the dark.
The people of Kalaoa in east Hilo were noted for
their lack of hospitality. To avoid having to ask
visitors or passers-by to partake of food with them,
they ate in the dark where they could not be seen.

1433 Ka laua‘e ‘ala o Kalalau.

Fragrant laua‘e ferns of Kalalau.
Makana and Kalalau, on Kaua‘i, were noted for the
growth and fragrance of laua‘e ferns.
1434 Ka lau ‘oliwa a ke aloha.
The olive leaf of love.
A gift, kindly given. From the story of Noah’s Ark.

1435 Kalaupapa ‘ai ‘ino‘ino.

Kalaupapa of the bad food.
An epithet for Kalaupapa, Moloka‘i. In the early days
of the leper settlement, the food situation was
deplorable. Poi was floated in on the tide, and meat
sometimes began to. spoil before it was received.

1436 Ka lawai‘a nui i ‘ea‘ea na kuemaka, i ‘ehu‘ehu na

lihilihi.
The great fisherman whose brows are salt-encrusted
and whose lashes are reddened [by the sun].
Said in admiration of an experienced fisherman who
has spent many a day at his trade.

1437 Ka lehua nene‘e o Kā‘ana.

The low-growing lehua of Kā‘ana.
Refers to Kā‘ana, Moloka‘i. Often mentioned in
chants of Moloka‘i, the lehua of Kā‘ana were loved
by the goddess Kapo. This lehua grove was destroyed
by introduced animals. The first or one of the first
hula schools in the islands is said to have been
located at Kā‘ana.

1438 Ka lei hā‘ule ‘ole, he keiki.

A lei that is never cast aside is one’s child.
1439 Kālele ka uwahi o Pu‘uloa.
The smoke of Pu‘uloa leans over.
Said in amusement of one who leans over, intent on
his work.

1440 Ka leo o ke ola.

The voice of life.
Said of any helpful advice or suggestion, or of a
kindly invitation to eat.

1441 Ka lepo alualu me he kanaka la.

The dust that runs after one like a person.
Said of the dust raised up by a whirlwind and
carried, spinning round and round like a living
object.

1442 Ka limu kā kanaka o Manu‘akepa.

The man-throwing algae of Manu‘akepa.
Hanalei, Kaua‘i, was known for its pouring rain. A
slippery algae grows among the grasses on the
beach, and when carelessly stepped on, it can cause
one to slip and fall. This algae is famed in songs and
chants of that locality.

1443 Ka limu lana o Kawahine.

The floating seaweed of Kawahine.
A term applied to the kauwā who were drowned at
Kualoa, O‘ahu, before serving as sacrifices.
1444 Kālina ka pono, ‘a‘ohe hua o ka pu‘e, aia ka hua i ka
lālā.
The potato hill is bare of tubers for the plant no
longer bears; it is the vines that are now bearing.
The mother is no longer bearing, but her children
are.

1445 Ka liona o ka Pākīpika.

The lion of the Pacific.
Kamehameha I.

1446 Ka līpoa ‘ala o Kalauonaona.

The fragrant līpoa seaweed of Kalauonaona.
The most fragrant līpoa seaweed in Puna, Hawai‘i, is
found at Kalauonaona (also known as Kalauonaone)
in Kaimū.

1447 Kalo kanu o ka ‘āina.

Taro planted on the land.
Natives of the land from generations back.

1448 Ka lonolau no i ka lonolau; ka pu‘ulī‘ulī no i ka

pu‘ulī‘ulī.
The large gourds to the large gourds; the little
gourds to the little gourds.
In battle, chiefs attack chiefs and commoners fight
commoners. Also, chiefs seek the society of chiefs,
commoners the society of commoners.
1449 Ka lua kupapa‘u o na ali‘i.
The burial place of chiefs.
Ka‘ū, Hawai‘i, where the bones of many noted ones
are hidden in secret caves.

1450 Ka lulu o Moikeha i ka laulā o Kapa‘a.

The calm of Moikeha in the breadth of Kapa‘a.
The chief Moikeha enjoyed the peace of Kapa‘a,
Kaua‘i, the place he chose as his permanent home.

1451 Ka Ma‘a‘a wehe lau niu o Lele.

The Ma‘a‘a wind that lifts the coco leaves of Lele.
Lele is the old name for Lahaina, Maui.

1452 Kama ‘ia ke aloha a pa‘a i loko.

Bind love that it may remain fast within.
Be a person who knows love.

1453 Ka maile lau li‘i o Ko‘iahi.

The fine-leaved maile of Ko‘iahi.
Ko‘iahi, O‘ahu, was famed in old chants for the finest
and most fragrant small-leaved maile in the islands.
It was destroyed by introduced animals.

1454 Kama‘ilio ka waha, hana ka lima.

Let the mouth talk while the hands work.
While talking, keep the hands busy.
1455 Ka makani ‘Āpa‘apa‘a o Kohala.
The ‘Āpa‘apa‘a wind of Kohala.
Kohala was famed in song and story for the
‘Āpa‘apa‘a wind of that district.

1456 Ka makani ‘awa o Leleiwi.

The cold wind of Leleiwi.
Refers to Leleiwi Point in Hilo district.

1457 Ka makani ha‘iha‘i lau hau o Olowalu.

The hau-leaf tearing wind of Olowalu.
A gusty wind.

1458 Ka makani hali ‘ala o Puna.

The fragrance-bearing wind of Puna.
Puna, Hawai‘i, was famed for die fragrance of maile,
lehua, and hala. It was said that when the wind blew
from the land, fishermen at sea could smell the
fragrance of these leaves and flowers.
1459 Ka makani hāpala lepo o Pā‘ia.
Dust-smearing wind of Pā‘ia.
Pā‘ia, Maui, is a dusty place.

1460 Ka makani Ho‘eo o Moanalua.

The Ho‘eo, whistling wind of Moanalua.
Moanalua is on O‘ahu.

1461 Ka makani ho‘olapa o Kaumaea.

The playful wind of Kaumaea.
Kaumaea is in Ka‘ū, Hawai‘i.

1462 Ka makani kā ‘Aha‘aha la‘i o Niua.

The peaceful ‘Aha‘aha breeze of Niua that drives in
the ‘aha‘aha fish.
 The ‘Aha‘aha breeze begins as the Kili‘o‘opu in
Waihe‘e, Maui, before reaching Niua Point in
Waiehu. It is a gentle breeze and the sea is calm
when it blows. Fishermen launch their canoes and go
forth to fish, for that is the time when the ‘aha‘aha
fish arrive in schools.

1463 Ka makani kā‘ili aloha o Kīpahulu.

The love-snatching wind of Kīpahulu.
A woman of Kīpahulu, Maui, listened to the
entreaties of a man from O‘ahu and left her husband
and children to go with him to his home island. Her
husband missed her very much and grieved. He
mentioned his grief to a kahuna skilled in hana aloha
sorcery, who told the man to find a container with a
lid. The man was told to talk into it, telling of his love
for his wife. Then the kahuna uttered an incantation
into the container, closed it, and hurled it into the
sea. The wife was fishing one morning at Kālia,
O‘ahu, when she saw a container floating in on a
wave. She picked it up and opened it, whereupon a
great longing possessed her to go home. She walked
until she found a canoe to take her to Maui.

1464 Ka makani kā‘ili kapa o Nu‘uanu.

The garment-snatching wind of Nu‘uanu.
The gale that blows at Nu‘uanu Pali, O‘ahu, could
whisk away the tapa garment of a traveler there.

1465 Ka makani kokololio o Waikapū.

The swift, gusty wind of Waikapū.
 Waikapū is on Maui.

1466 Ka makani kuehu lepo o Na‘alehu.

The dust-scattering wind of Na‘alehu.

1467 Ka makani kūkulu pe‘a nui, he ‘Eka.

The ‘Eka, the wind that sets up the big sails.
When the ‘Eka wind blew in Kona, Hawai‘i, the
fishermen sailed out to the fishing grounds.

1468 Ka makani kula‘i kanaka o Nu‘uanu.

The wind of Nu‘uanu that pushes people over.
The strong gales at Nu‘uanu were known to make
travelers fall down.

1469 Ka makani wehe lau niu o Laupāhoehoe.

The coconut-leaf-lifting wind of Laupāhoehoe.
Laupāhoehoe, Hawai‘i.

1470 Kamali‘i hūpē kole.

Runny-nosed brats.

1471 Kamali‘i ‘ike ‘ole i ka helu pō: Muku nei, Muku ka

malama; Hilo nei, kau ka Hoaka.
Children who do not know the moon phases: Muku is
here, Muku the moon; Hilo comes next, then Hoaka.
 The first part of a child’s chant for learning the
names of the moon phases. Also said of one who does
not know the answer to a question or is ignorant. He
is compared to a small child who has not learned the
moon phases.

1472 Kamali‘i ‘ōkole helele‘i.

Loose-seated child.
A small child excretes anywhere he pleases. Such a
child isn’t old enough to know anything.

1473 Ka malu ao o na pali kapu o Kaka‘e.

The cloud shelter of the sacred cliffs of Kaka‘e.
Kaka‘e, an ancient ruler of Maui, was buried in ‘Īao
Valley, and the place was given his name. It was
known as Na-pali-kapu-o-Kaka‘e (Kaka‘e’s Sacred
Precipice) or Na-pela-kapu-o-Kaka‘e (Kaka‘e’s Sacred
Flesh). Since that time, many high chiefs have
shared his burial place.

1474 Ka malu hālau loa o ke kukui.

The long shelter of the kukui trees.
A kukui grove shelters like a house.

1475 Ka malu niu o Hu‘ehu‘ewai.

The coconut grove of Hu‘ehu‘ewai.
This grove was in Kaimū, Puna.

1476 Ka malu niu o Pōkā‘ī.

 The coco-palm shade of Pōkā‘ī.
Refers to Wai‘anae, on O‘ahu. At Pōkā‘ī was the
largest and best-known coconut grove on O‘ahu,
famed in chants and songs.

1477 Ka manu ho‘āla i ke ao.

The bird that wakes [everyone] at daybreak.
The rooster.

1478 Ka manu kāhea i ka wa‘a e holo.

The bird that calls to the canoe to sail.
Said of the kioea (stilt), whose early morning call
was often a signal to canoemen to be ready to fish or
travel.

1479 Ka manu ka‘upu hālō ‘ale o ka moana.

The ka‘upu, the bird that observes the ocean.
Said of a careful observer.

1480 Ka manu ke‘u ahiahi.

The bird that croaks in the evening.
Said of one who talks of or brings bad luck. When
the ‘alae (mudhen) croaks near a house at night,
trouble is to be expected there.

1481 Kama‘oma‘o, ka ‘āina huli hana.

At Kama‘oma‘o, land of activities.
 Ghosts who do not go to the pō of their ancestors
often wander about in certain areas. Kama‘oma‘o,
Maui, is such a place. The activities of such ghosts
usually annoy the living.

1482 Kamilo pae ali‘i; Kamilo pae kanaka.

Kamilo where chiefs land; Kamilo where commoners
land.
Refers to the beach in Ka‘ū called Kamilo. It is partly
rocky and partly sandy. When a person died at sea
between Halaaniani, Puna, and Kamilo, the current
would wash up the body at this beach. If the
drowned person was a chief, his body would wash up
on the rough side, but if he was a commoner he
would float to the smooth side where anyone could
come and remove him.

1483 Kamipulu Kawaihae.

Damned fool Kawaihae.
Said of Kawaihae natives. Some natives of Kawaihae,
Hawai‘i, once sold sweet potatoes to the captain of a
ship. He discovered some sticks placed at the bottom
of the barrel for filler and called the men damned
fools.

1484 Ka moa i hānai ‘ia i ka lā, ua ‘oi ia i ka moa i hānai ‘ia

i ka malu.
A cock fed in the sunlight is stronger than one fed in
the shade.
If you want a strong son, raise him with plenty of
sunlight.
1485 Ka moe kau a Moi, ke kahuna mana o Hā‘upukele.
You sleep like Moi, the powerful kahuna of
Hā‘upukele.
Said to one who oversleeps. The kahuna Moi, of
Hā‘upukele, Moloka‘i, had a long, prophetic dream of
misfortune to befall his chief. The chief paid no
attention and kidnapped a chiefess of Hilo. This led
to a war with her sons, Niheu and Kana.

1486 Ka moena pāwehe o Mokulē‘ia.

The patterned mat of Mokulē‘ia [O‘ahu].
It is as varied and pretty as a patterned mat.

1487 Ka moe no kau a Mele Wile, ala a‘e ua mo‘a i ke kuke.

You sleep the sleep of Mary [wife of] Willie; when
you awake, the food is cooked.
A common saying on Hawai‘i applied to any sleepy-
head. Mary, wife of William Shipman, was annoyed
with a servant who constantly overslept. One
morning she looked into the servant’s room and
loudly uttered this condemnation. The other servants
laughed, and the sleeping servant was so ashamed
that she rose bright and early thereafter.

1488 Ka moku kā‘ili lā o Manokalanipo.

The sun-snatching island of Manokalanipo.
Kaua‘i, the northwesternmost island of the group,
beyond which the sun vanishes at dusk.
Manokalanipo was an ancient ruler of Kaua‘i.
1489 Ka moku puni kuapu‘u.
The hunchbacked island.
Maui. Its shape on the map resembles the figure of a
hunchbacked person.

1490 Ka mū ‘ai paka o Pu‘unui.

The tobacco-eating bug of Pu‘unui.
Said of one who is a pest. Pu‘unui is now a part of
Honolulu.

1491 Ka nahele hihipe‘a o Paliuli.

The impenetrable forest of Paliuli.
Paliuli, in Hilo, was like a mirage—at times seen and
at other times unseen.

1492 Ka nalu ha‘aheo i ka hokua o ke kanaka.

The surf that proudly sweeps over the nape of one’s
neck.
Said of a wind which surges and blows from the
back. A play on hokua (crest of high wave).

1493 Ka nalu ha‘i o Kalehuawehe.

The rolling surf of Kalehuawehe.
Ka-lehua-wehe (Take-off-the-lehua) was Waikīkī’s
most famous surf. It was so named when a legendary
hero took off his lei of lehua blossoms and gave it to
the wife of the ruling chief, with whom he was
surfing.
1494 Ka nalu he‘e o Pu‘uhele.
The surf of Pu‘uhele that is ridden.
Pu‘uhele is a place in Hāna, Maui, where there is
good surfing.

1495 Kani ka moa i ka ‘īpuka, he malihini kipa.

When a cock crows at the door, a guest is to be
expected.

1496 Kani ka pahu, holo ke kao.

The drum is sounded, the goat flees.
A humorous expression applied to a bald-headed
man whose bare head is likened to a drum.

1497 Kani ka pola o ka malo.

The flap of the loincloth makes a snapping sound.
The boast of an athlete so swift in movement that the
flap of his loincloth snaps.

1498 Kani ke ‘ō, he ihona pali.

One may shout with joy, as this is a going downhill.
The hard work is over; from here on all is easy.

1499 Kani kōlea, he kanaka; nū ka pua‘a, he lapu la.

When a plover cries, there is a man nearby; when a
pig grunts, a ghost is near.
1500 Ka nīoi aku ia e welawela ai ko nuku.
That is the chili pepper that will burn your lips.
Said of one whose lovemaking is like the fiery taste
of peppers. It’s long remembered.

1501 Ka nīoi wela o Paka‘alana.

The burning nīoi of Paka‘alana.
Refers to the heiau of Paka‘alana in Waipi‘o, Hawai‘i.
The timber used about the doorway was of nīoi
wood. According to ancient legend, the nīoi, ‘ohe,
and kauila trees on Moloka‘i are said to be possessed
by poison gods and are regarded as having mana. To
tamper with the trees or the wood, especially in
places of worship, is to invite serious trouble.

1502 Ka niu pe‘ahi kanaka o Kaipalaoa.

The man-beckoning coco palms of Kaipalaoa.
The swaying palms that once grew at Kaipalaoa,
Hilo, seemed to wave an invitation.

1503 Kano ke kihi po‘ohiwi o Honokōhau.

Hard are the shoulder muscles of Honokōhau.
The people of Honokōhau, Maui, were said to be
hard workers.

1504 Ka nui e ‘auamo ai i ke keiki i ke kua.

The size that enables one to carry a smaller child on
the back.
 Said of a child about ten years old who has grown
big enough to carry a younger sibling on his back. In
ancient days the age of a child was not reckoned by
years but by physical ability to perform a certain
task.

1505 Ka nui e mo‘a ai ka pūlehu.

The size when one is old enough to broil food.
Old enough to have a mate.

1506 Ka nui e pa‘a ai i ka hue wai.

The size that enables one to carry a water bottle.
Said of a child about two years old. In Ka‘ū, where
fresh water was scarce and had to be obtained from
upland springs, every person who went helped to
carry home water. When a child was about two, he
was given a small gourd bottle for carrying water.

1507 Ka nui e pa‘a ai i na niu ‘elua.

The size that enables one to carry two coconuts.
Said of a child of about five.

1508 Kanukanu, hūnā i ka meheu, i ka mā‘awe alanui o

Kapu‘ukolu.
Covering with earth, hiding the footprints on the
narrow trail of Kapu‘ukolu.
Said of a cautious person who guards his ways from
those who pry. In ancient times a person who did not
want to be traced by his footsteps carefully
eradicated them as he went.
1509 Kanu ke kalo i Welo, ‘a‘ole e ulu nui ‘ia e ka ‘ohā.
Plant taro in Welo and the offshoots will not be many.
The corm of taro planted in the month of Welo grows
very large but the offshoots are few.

1510 Ka nuku o Māmala.

The mouth of Māmala.
The entrance to Honolulu Harbor, named for a shark
goddess who once lived in the vicinity.

1511 Ka ‘ōhi‘a hihipe‘a o Kealakomo.

The entwining ‘ōhi‘a branches of Kealakomo.
Kealakomo, in Puna, Hawai‘i, where ‘ōhi‘a trees
grow thickly together.

1512 Ka ‘ohu kāku o Kīlauea.

The draping mists of Kīlauea.
The mists in the crater of Kīlauea look like drapery
along its cliffs.

1513 Ka ‘ohu wānana ua o Hā‘upu.

The mist of Hā‘upu that foretells rain.
When clouds circle the peak of Hā‘upu, Kaua‘i, it is
sure to rain.

1514 Ka ‘ōlohe puka awakea o Kama‘oma‘o.

The bare one of Kama‘oma‘o that appears at
noonday.
 The plain of Kama‘oma‘o, Maui, is said to be the
haunt of ghosts (‘ōlohe) who appear at night or at
noon. Also a play on ‘ōlohe (nude), applied to one
who appears unclothed.

1515 Ka ‘ōnohi Wai a Uli.

Water of Uli made visible to the eyes.
A mirage revealed by the goddess Uli.

1516 Ka ō ‘ole i ka wehe a ka Ho‘olua.

No stopping when the Ho‘olua wind opens up.
Said of anything that can’t be stopped.

1517 Ka ‘o‘opu peke o Hanakāpī‘ai.

The short ‘o‘opu of Hanakāpī‘ai.
The ‘o‘opu at Hānakāpī‘ai on Kaua‘i were said to be
shorter and plumper than those anywhere else.
Mentioned in chants.

1518 Ka ‘ōpu‘u pua i mōhala.

A flower that began to unfold.
A baby.

1519 Ka ‘ōwili makani ‘ino o Kāwili.

The stormy wind of Kāwili.
Kāwili is the current that comes from Kona and goes
out to sea at Kalae, Ka‘ū.
1520 Kāpae a‘e no i kulakula.
Just set it aside on the embankment.
Let’s not bother with it anymore.

1521 Kapa ‘ehu kai o Ka‘ena na ka makani.

Ka‘ena is adorned with a garment of sea sprays by
the blowing of the wind.
Refers to Ka‘ena, O‘ahu.

1522 Kāpae ka ‘ala‘ala he he‘e no kai uli.

[The weight causes] the head of the octopus to lean
to one side; it is of the deep sea.
Said disparagingly of a prosperous or important
person. Once Hi‘iaka purposely avoided a kahuna
who was seeking her. When he found her he said,
“Oh! The head of the octopus leans to one side! After
all, you are an octopus of the deep sea, a goddess!”

1523 Kāpae ke kaua e ka hoahānau.

Let kinsmen cease fighting each other.
Said by Kawelo to his opponent and kinsman,
Kauahoa.

1524 Kapakahi ka lā ma Wai‘anae.

Lopsided is the sun at Wai‘anae.
Used to refer to anything lopsided, crooked, or not
right. First uttered by Hi‘iaka in a rebuke to Lohi‘au
and Wahine‘ōma‘o for talking when she warned them
not to.
1525 Kapakahi Manuia; Keoko‘i ka moku!
Crooked is Manuia; Keoko‘i is the ship!
When Boki sailed to Noumea, Manuia and his wife
Ka‘upena and two hundred others followed in the
ship Keoko‘i. They were to join Boki’s party in the
New Hebrides, but Boki’s ship was lost, and Boki
was never seen again. Shortly before the return of
the Keoko‘i, a lunatic went about the streets of
Honolulu, crying these words. When the ship finally
arrived, its flag was at half-mast, for most of the
crew had died of disease and been buried at sea.
Manuia’s body was brought home. This expression is
said humorously of anything that is crooked or
lopsided.

1526 Ka pali hinahina o Kā‘anapali.

The gray hills of Kā‘anapali.

1527 Ka pali kahakō lele a koa‘e.

Sheer cliff reached only by the tropic bird.
A tall, inaccessible cliff.

1528 Ka pali kā‘ili wahine o Kē‘ē.

The wife-snatching cliff of Kē‘ē.
Once upon a time some men of Kē‘ē, Kaua‘i, fell in
love with the wives of some Nu‘alolo men. They
climbed the ladder up to Nu‘alolo, threatened the
men there, and departed with their wives.

1529 Ka pali kāohi kumu ali‘i o ‘Īao.

 The cliff of ‘Īao that embraces the chiefly sources.
‘Īao, Maui, was the burial place of many chiefs of
high rank who are the ancestors of living chiefs.

1530 Ka pali kapu o Kamohoali‘i.

The sacred cliff of Kamohoali‘i.
This cliff, at the crater of Kīlauea, is sacred to
Kamohoali‘i, brother of Pele. Smoke from the pit
never swept over this cliff, even when the wind blew
against it. Instead, the smoke rose directly upward
due to the great respect Pele had for this beloved
brother.

1531 Ka pali nānā uhu ka‘i o Makapu‘u.

The uhu-observing cliff of Makapu‘u.
The sea surrounding Makapu‘u Point, O‘ahu, is the
favorite haunt of the uhu (parrotfish).

1532 Ka pali ‘ō ahi o Makana.

The firebrand-hurling of the cliff of Makana.
Pāpala or hau wood was cut, thoroughly dried, and
carried up the hillside to where an imu lay ready to
be lighted. When dusk descended, the imu was
lighted and the logs placed in it. When the blowing of
the wind was just right, the lighted log was hurled
into the wind and borne seaward, high over the
heads of the spectators, before dropping into the
sea.

1533 Ka pali walowalo hea kanaka o Mōlīlele.

 The eerie man-calling cliff of Mōlīlele.
Mōlī-lele (Mōli’s Leap), in Ka‘ū, is the place where an
unhappy girl named Mōlī once leaped over the cliff in
suicide. On each anniversary of her death the gale
there blows a little harder than usual, and a person
standing at the point from which she jumped can
hear a rushing sound, as of a tapa-clad person
running by.

1534 Ka papa kāhulihuli o Wailuku.

The unstable plank of Wailuku.
Said of an unstable person or situation. First uttered
by Hi‘iaka when she compared the physical condition
of the chief ‘Olepau to the weak plank that spanned
Wailuku Stream in Hilo.

1535 Ka pau, o ka ‘ōneanea.

The end, and barrenness.
All were destroyed and nothing but desolation is left.

1536 Kāpeku ka leo o ke kai, o ho‘oilo ka malama.

When the voice of the sea is harsh, the winter
months have come.
First uttered by Hi‘iaka.

1537 Ka pela kapu o Kaka‘e.

The sacred flesh of Kaka‘e.
The burial place of chiefs in ‘Īao Valley.
1538 Kāpī ‘ia i ka pa‘akai a miko.
Sprinkled with salt until well salted.
Made to pay a stiff fine.

1539 Ka pi‘i no ia a kokī o Wailau.

Ascends to the highest point in Wailau.
Praise for one who has made a worthy
accomplishment. The inhabitants of Wailau, Moloka‘i,
a place of tall precipices, were excellent climbers.

1540 Ka pōhaku kihi pa‘a.

The solid cornerstone.
A reliable, dependable person.

1541 Ka poi ‘uo‘uo o kāohi pu‘u.

The tenacious poi that presses down in the throat.
A humorous reference to poi.

1542 Ka poli laua‘e o Makana.

Makana, whose bosom is adorned with laua‘e ferns.
Famed in songs and chants are the fragrant laua‘e
ferns of Makana, Kaua‘i.

1543 Ka pō nui ho‘olakolako, ke ao nui ho‘ohemahema.

The great night that provides, the great day that
neglects.
 The gods supply, but man does not always accept
with appreciation. Guidance is given in dreams that
man often misunderstands and neglects.

1544 Ka pouhana.
The main post.
The person on whom others depend for leadership,
guidance, and help—the mainstay of the family or
group.

1545 Ka pūhi o ka ale, ahu ke ‘olo.

An eel of the sea caverns, the chin sags.
When an eel of the deep sea grows large, the upper
part of its neck sags with fat. Said of one who is
prosperous—his pockets sag with money. Also said of
a person with a double chin. Also, the scrotum.

1546 Ka puka kahiko.

The ancient hole.
The anus. According to ancient legend, man did not
have an anus and was not physically strong and well
until Māui, the demigod, made the opening for him.

1547 Ka pūnua pe‘e poli.

The fledgling that hides in the bosom.
A young sweetheart.

1548 Ka ua Apuakea o Mololani.

 The Apuakea rain of Mololani.
Apuakea was once a beautiful maiden who was
changed by Hi‘iaka into the rain that bears her
name. Mololani is in Nu‘uanu.

1549 Ka ua ‘Awa o Kīlauea.

The ‘Awa rain of Kīlauea.
The ‘Awa is a bitterly cold rain of ‘Ōla‘a and Kīlauea,
Hawai‘i.

1550 Ka ua Hā‘ao o Waiōhinu.

The Hā‘ao rain of Waiōhinu.
A poetical expression in reference to Waiōhinu in
Ka‘ū, Hawai‘i. The Hā‘ao rain comes down from the
mountain in columns to Waiōhinu. It is mentioned in
songs and chants of Ka‘ū.

1551 Ka ua he‘e nehu o Hilo.

The nehu-producing rain of Hilo.
The people knew the season when the schools of
nehu fish followed the rain.

1552 Ka ua hehi ‘ulu o Pi‘ihonua.

The rain that treads on the breadfruit leaves of
Pi‘ihonua.
Refers to Pi‘ihonua.

1553 Ka ua hō‘eha-‘ili o Waiehu.

 The skin-hurting rain of Waiehu.
A chilly, pelting rain.

1554 Ka ua ho‘opala ‘ōhi‘a.

The rain that ripens mountain apples.
The rain that comes just as the mountain apple is
beginning to ripen.

1555 Kaua‘i a ka ‘ai pa‘a.

Kaua‘i of the hard poi.
There was a man of Kaua‘i who was inclined to be
stingy and whose favorite meat was dried octopus.
He would cut it into small pieces, remove the skin,
and mix it into the poi. Whenever hospitality
compelled him to invite anyone to share his food, he
would say, “I am sorry that I have no meat. All I have
is very lumpy poi. Just poke your fingers straight in
and pull them up again. Push the lumps aside.”
Naturally, many declined the invitation. But one day
several visitors from Hawai‘i who were very hungry
accepted. One noticed that the host was chewing, so
he stuck a lump in his mouth and chewed, thus
discovering that the lumps were pieces of dried
octopus.

1556 Kaua‘i a Manokalanipo.

Kaua‘i of Manokalanipo.
Manokalanipo was a chief of Kaua‘i in ancient times.

1557 Ka‘ū ‘ai kō‘ala‘ala.

 Ka‘ū of the hasty repast.
Some of the natives of Ka‘ū had a reputation for not
being very hospitable. Hasty eating on the part of the
host did not encourage guests to linger.

1558 Ka‘ū ‘āina kipi.

Ka‘ū, land of rebels.
The people of Ka‘ū were known to rebel against
oppression, even killing their own oppressive chiefs.

1559 Ka‘ū, ‘āina kua makani.

Ka‘ū, a land over whose back the wind blows.
Ka‘ū is a windy land.

1560 Ka ua kāhiko hala o Kea‘au.

The rain that adorns the pandanus trees of Kea‘au.
Refers to the pandanus grove of Kea‘au, Puna,
Hawai‘i.
1561 Ka ua kani ko‘o o He‘eia.
The rain of He‘eia that sounds like the tapping of
walking canes.
Also said of the rain of Hilo.

1562 Ka ua Kanilehua o Hilo.

The Kanilehua rain of Hilo.
Hilo, where the rain moistens the lehua blossoms.

1563 Ka ua kapa kea o Mololani.

The white-tapa rain of Mololani.
The rain and mist at Mololani, Nu‘uanu, resembles a
white sheet.

1564 Ka ua kapua‘i kanaka o Pālāwai.

The rain of Pālāwai [which sounds like] human
footsteps.

1565 Ka ua kau lā‘au o Pāhala.

The tree-resting rain of Pāhala.
The rain of Pāhala in Ka‘ū, Hawai‘i, seems to rest on
the tree tops.

1566 Ka ua kea o Hāna.

The white rain of Hāna.
Refers to the misty rain of Hāna, Maui, that comes in
from the sea.
1567 Ka ua kiawe lehua o Hōpoe.
The rain that sets the lehua of Hōpoe to swaying.
When the rain patters down, the lehua of Hōpoe,
Puna, gently sway to and fro.

1568 Ka ua kīhene lehua o Hāmākua.

The rain that produces the lehua clusters of
Hāmākua.

1569 Ka ua kīkē hala o Punalu‘u.

The hala-pelting rain of Punalu‘u.
Refers to the rain at Punalu‘u, O‘ahu.

1570 Ka ua kinai lehua o Pana‘ewa.

The rain that bruises the lehua blossoms of
Pana‘ewa.
Both lehua and rain are commonly found in
Pana‘ewa.

1571 Ka ua Kipu‘upu‘u o Waimea.

The Kīpu‘upu‘u rain of Waimea.
An expression often used in songs of Waimea,
Hawai‘i. When Kamehameha organized an army of
spear fighters and runners from Waimea, they called
themselves Kīpu‘upu‘u after the cold rain of their
homeland.

1572 Ka ua ko‘i-lipilipi o Kalihi.

 The adz rain of Kalihi.
A pouring rain that lasts for days. A story is told of a
couple who slept while the rain poured. The rain
lasted so long that when they awoke, the sides of
their heads were flattened, as though cut away by an
adz.

1573 Ka ua Kolowao o Ka‘ala.

The Mountain-creeper rain of Ka‘ala.
This rain is accompanied by a mist that seems to
creep among the trees.

1574 Ka ua Kuahine o Mānoa.

The Kuahine rain of Mānoa.
This rain is famed in the songs of Mānoa. According
to an old legend, Kuahine was a chiefess, the wife of
Kahaukani. Their daughter Kahalaopuna was so
beautiful that rainbows appeared wherever she was.
Once, two gossiping men claimed they had made
love to her. This so angered her betrothed husband
that he beat her into unconsciousness. She was
revived by an owl god, but after hearing more
gossip, her betrothed killed her. In grief, her mother
became the Kuahine rain. Her father adopted two
forms—the wind Kahaukani and a hau tree. It was
said that this tree moaned in grief whenever a
member of royalty died.

1575 Ka ua Kukalahale o Honolulu.

The Kukalahale rain of Honolulu.
 The rain that announces itself to the homes by the
pattering it makes on the roofs as it falls. Often
mentioned in songs.

1576 Ka ua kūnihi a Ka‘upena.

The rain of Ka‘upena that turns aside.
Ka‘upena was a seeress of Kama‘oa Plain, in Ka‘ū.
Whenever rain approached, she called it to come to
her home and to leave the homes of her neighbors
alone so that their crops would not be ruined by a
too-early rain. The rain obeyed.

1577 Ka ua Kūpunikapa o Lanakila.

The Hold-fast-to-the-clothing rain of Lanakila.
The rain of Lanakila, Maui, is so cold that it makes
one clutch and hold his clothing close to his body.

1578 Ka ua Laniha‘aha‘a o Hāna.

The Rain-of-the-low-sky of Hāna.
Refers to Hāna, Maui. Once, the young warrior chief
Ka‘eokulani ran to a banana grove to escape a
sudden squall. As he stood safe and dry in the shelter
of the banana leaves he lifted his spear. It
accidentally pierced through the leaves and a trickle
of water came through. He remarked that the sky
where he stood was so low he had pierced it.

1579 Ka ua Lanipa‘ina o ‘Ulupalakua.

The Sky-crackling rain of ‘Ulupalakua.
Refers to ‘Ulupalakua, Maui.
1580 Ka ua lei mā‘ohu o Waiānuenue.
The rain of Waiānuenue that is like a wreath of mist.
Wai-ānuenue (Rainbow-water) in Hilo, Hawai‘i, is
now known as Rainbow Falls. On sunny days a
rainbow can be seen in the falls, and on rainy days
the rising vapor is suggestive of a wreath of mist.

1581 Ka ua leina hua o Kā‘anapali.

The rain of Kā‘anapali that leaps and produces fruit.

1582 Ka ua Līhau o Pāhoa.

The Līhau rain of Pāhoa.
The icy cold rain of Pāhoa, Puna, Hawai‘i.

1583 Ka ua Lililehua o Kā‘anapali.

The Tiny-drops-on-the-lehua rain of Kā‘anapali.

1584 Ka ua loku o Hanalei.

The pouring rain of Hanalei.
1585 Ka ua lū lehua o Pana‘ewa.
The lehua-shedding rain of Pana‘ewa.
The heavy rain of the lehua forests of Pana‘ewa in
Hilo, Hawai‘i. Famed in chants, of old.

1586 Ka ua Makako‘i o Halele‘a.

The Adz-edged rain of Halele‘a.
A rain so cold that it feels like the sharp edge of an
adz on the skin. Refers to Halele‘a, Kaua‘i.

1587 Ka ua moaniani lehua o Puna.

The rain that brings the fragrance of the lehua of
Puna.
Puna is known as the land of fragrance.
1588 Ka ua nāulu o Kawaihae.
The cloudless rain of Kawaihae.
The rain of Kawaihae often surprises visitors
because it seems to come out of a cloudless sky. A
native knows by observing the winds and other signs
of nature just what to expect.

1589 Ka ua nihi pali o Moelana.

The rain that sneaks along the cliffs at Moelana.
The rain at Moelana, below the Nu‘uanu Pali.

1590 Ka ua Noelehua o Wai‘ale‘ale.

The Misty-lehua rain of Wai‘ale‘ale.
The rain of Wai‘ale‘ale that moistens the lehua
blossoms there.

1591 Ka ua nounou ‘ili o Waimea.

The skin-pelting rain of Waimea.
Refers to Waimea, Kaua‘i.

1592 Ka ua ‘ō‘ili‘ili maka akua.

The rain that appears here and there to denote the
presence of a god.
Said of the rain that falls with a drop here and a drop
there instead of falling in a shower.

1593 Ka ua Paliloa o Waimea.

The Tall-cliffs rain of Waimea.
 The rain of Waimea, Hawai‘i, that sweeps down the
cliffs.

1594 Ka ua Pa‘ūpili o Lele.

The Pili-soaking rain of Lele.
The plains of Lahaina, Maui, were covered with pili
grass in ancient days. When the rain poured the
grass was well soaked.

1595 Ka ua pe‘e pōhaku o Kaupō.

The rain of Kaupō that makes one hide behind a
rock.
It falls so suddenly that one flees behind rocks for
shelter.

1596 Ka ua pe‘e pū hala o Huelo.

The rain of Huelo that makes one hide in a hala
grove.

1597 Ka ua pehi hala o Hāmākua.

The rain of Hāmākua that pelts the pandanus fruit
clusters.
Refers to Hāmākua, Maui.

1598 Ka ua pō‘aihale o Kahalu‘u.

The rain that moves around the homes of Kahalu‘u.
Refers to Kahalu‘u of windward O‘ahu.
1599 Ka ua pō‘ai puni o Kumaka.
The rain of Kumaka that completely surrounds.
The rain and mists of Kumaka, Kaua‘i, completely
screen homes, trees, and so forth from view.

1600 Ka ua po‘o nui o ke kuahiwi.

The big-headed rain of the mountain.
The ‘Awa rain, which falls in fine, icy cold drops that
make one’s head appear white.

1601 Ka ua Pōpōkapa o Nu‘uanu.

The Tapa-bundling rain of Nu‘uanu.
The Pōpōkapa rain is so called because anyone who
came up Nu‘uanu Pali from the windward side had to
bundle his garments and hold his arms against his
chest to keep from getting wet.

1602 Ka ua ‘Ūkiu o Makawao.

The ‘Ūkiu rain of Makawao.
Refers to Makawao, Maui.

1603 Ka ua ‘ulalena o Pi‘iholo.

The reddish-yellow rain of Pi‘iholo.

1604 Ka ua Wa‘awa‘ahia o Waipi‘o.

The Furrow-cutting rain of Waipi‘o.
The rain of Waipi‘o, Hawai‘i, sweeps along the gullies
and gulches as it pours.
1605 Ka‘ū, hiehie i ka makani.
Ka‘ū, regal in the gales.
An expression of admiration for the district of Ka‘ū,
Hawai‘i, or for a stately or outstanding person of that
district.

1606 Kauhū ka ‘ena o ka ukiuki na ka inaina.

Annoyance gives heat to anger.
Annoyance easily leads to wrath.

1607 Kau i ka lani ka holowa‘a ua o Hilo.

Placed high in heaven is the rain trough of Hilo.
An expression of admiration for a person of regal
bearing.

1608 Kau i Kāpua ka po‘e polohuku ‘ole.

Those without resources will land at Kāpua.
Without resources one gets nowhere.

1609 Kau ‘ino na wa‘a o Ka‘alu‘alu.

The canoes hasten ashore at Ka‘alu‘alu.
Said of those who hurry away from the scene of
trouble. Ka‘alu‘alu is a beach in Ka‘ū, Hawai‘i, where
fishermen hastened away from Hala‘ea after
unloading their fish onto his canoe.

1610 Ka‘ū, i Palahemo.

In Ka‘ū, at Palahemo.
 Palahemo is a pool near Kalae in Ka‘ū. Salt water is
found under the fresh water, and any disturbance,
like the dropping of a heavy stone, reverses the
water, so that the salt water rises to the top. This
place is famed in songs and chants.

1611 Kau ka lā i ka lolo, ho‘i ke aka i ke kino.

The sun stands over the brain, the shadow retreats
into the body.
Said of high noon, when the sun is directly overhead
and no shadows are seen—an important time for
some ancient rites and ceremonies.

1612 Kau ka mahina.

The moon is shining.
A remark made in fun when a bald head is seen.

1613 Kau ka maka.

The eyes rest upon [him or her].
A longing to see a certain person or to possess a
certain thing.

1614 Kau ka ‘ōnohi ali‘i i luna.

The royal eyes rest above.
A rainbow—a sign that the gods are watching the
chiefs—is now visible.

1615 Kau ka pe‘a, holo ka wa‘a!

 Up go the sails; away goes the canoe!
Said humorously of one who dresses up and goes out
for a gay time.

1616 Kau ke keha i ka uluna.

The head rests upon the pillow.
All work is done and there is nothing more to worry
about.

1617 Kau ke po‘o i ka uluna o Welehu ka malama.

Rest the head on the pillow; Welehu is the month.
Said of one whose work is done and who is able to
rest. Welehu is a stormy month when little can be
done except remain at home and sleep.

1618 Kaula‘i na iwi i ka lā.

To bleach the bones in the sun.
To talk too freely and unkindly of one’s family to
outsiders.

1619 Kaulana ka pali o Pohina.

Famous is the pali of Pohina.
From a chant for the chiefess Mauka‘a of Ka‘ū.

1620 Ka‘ū lepo ‘ula‘ula.

Ka‘ū of the red earth.
Said of the natives of old Ka‘ū, who were one vast
family. Because of pride in their own people and
 homeland, Ka‘ū people intermarried until they were
of one blood and as one with their homeland. The
kauwā were the only exceptions to this rule—they
were despised and considered a people apart.

1621 Kaulīlua i ke anu, Wai‘ale‘ale.

Extremely cold is Wai‘ale‘ale.
Said of one who is high above others, as is
Wai‘ale‘ale, a mountain on Kaua‘i. A chant beginning
with this line was composed for a chiefess of
Waialua, O‘ahu, named Kaumealani. The last person
to inherit it was Kalākaua, who was also known by
the name Kaulīlua.

1622 Ka ulua kāpapa o ke kai loa.

The powerful ulua of the deep sea.
A strong warrior. The ulua fish is a strong fighter.

1623 Ka ulu koa i kai o Oneawa.

The koa grove down at Oneawa.
From the legend of Hi‘iaka. Canoes are sometimes
referred to as the koa grove at sea, for canoes in
ancient times were made of koa.

1624 Ka ulu kukui o Lanikāula.

The kukui grove of Lanikāula.
Lanikāula was the kāula (prophet) of Moloka‘i. His
fame was so great that it incurred the jealousy of
Kawelo, prophet of Lāna‘i, who sought every means
of destroying Lanikāula. His efforts were rewarded
 when he discovered where Lanikāula went to relieve
himself. Kawelo made a hole in a sweet potato and
filled it with his rival’s excrement. This he took back
to Lāna‘i and with it prayed his victim to death.
When Lanikāula saw that his end was near, he asked
his sons to suggest a burial place. He found each
suggestion unsatisfactory except that of his youngest
son. So Lanikāula was buried in a kukui grove near
his home. In the grave were placed his personal
belongings, which, by the power invested in them by
a kahuna, would bring harm to anyone who
disturbed the remains. So Lanikāula rests in his
kukui grove, famed in songs of Moloka‘i.

1625 Ka ulu lā‘au ma kai.

The forest on the seaward side.
Refers to the masts of the ships that came into the
harbors of Lahaina or Honolulu.

1626 Kaululā‘au piapia.

Kaululā‘au of the sticky eyes.
An expression of derision for one who has the “sand”
of sleep in his eyes. Kaululā‘au, son of Kaka‘e of
Maui, was banished to Lāna‘i by his father and killed
the evil beings that overran the island. The largest
group was destroyed very early in the morning.
Kaululā‘au applied a gum to their eyes while they
slept, thus rendering them blind and helpless.

1627 Ka ‘ulu loa‘a ‘ole i ka lou ‘ia.

The breadfruit that even a pole cannot reach.
 Said of a person of very high rank.

1628 Ka‘ū, mai ‘Oki‘okiaho a Mawae.

Ka‘ū, from ‘Oki‘okiaho to Mawae.
The district of Ka‘ū, from ‘Oki‘okiaho at the
boundary of Puna, to Mawae at the boundary of
Kona.

1629 Ka‘ū mākaha.

Ka‘ū of the fierce fighters.
The district of Ka‘ū, Hawai‘i, was known for its fierce
and independent warriors. Kohāikalani, Koihala, and
Hala‘ea, selfish and oppressive chiefs, were each
destroyed by rebellious subjects.

1630 Ka‘ū malo ‘eka, kua wehi.

Ka‘ū of the dirty loincloth and black back.
The soil of Ka‘ū is not easy to till. The farmers there
squatted on their haunches and worked the soil with
short digging sticks. The sun darkened the backs of
the workers.

1631 Kauna‘oa pālaha kukui o Kameha‘ikana.

The kauna‘oa that spreads and flattens the kukui
foliage of Kameha‘ikana.
Said of kauna‘oa mālolo, which grows so thickly in
some places that it covers the leaves of kukui and
other trees.
1632 Ka‘ū nui kua makani.
Great Ka‘ū of the windblown back.
The wind always blows in Ka‘ū.

1633 Ka‘ū nui maka lepo.

Great Ka‘ū of dirty faces.
An expression of ridicule. Ka‘ū, Hawai‘i, is a dry,
wind-swept district where clouds of dust rise into the
air.

1634 Kauō ulupau ka holo-kahiki.

A sailor drags his anchor in many harbors.
A sailor has a sweetheart in every port.

1635 Kaupō ‘ai loli.

Kaupō, land of the loli eaters.
Kauakahiakua, a chief of Kaupō, Maui, is said to have
been fond of loli and to have once built a large imu
for roasting them. Since that time the people of
Kaupō have had a reputation for being especially
fond of this sea creature.

1636 Kau pō Kāneiahuea.

All night long rode Kāneiahuea.
Said of one who wastes time in useless effort. From
the story of a man who started out from the inlet of
Kāneiahuea, Kona, one night. Because he was
unfamiliar with the place, he went back and forth all
 night without finding an outlet to the open sea.
Similar to the saying Na‘aupō wale o Kāneiahuea.

1637 Ka‘upu hehi ‘ale o ka moana.

The ka‘upu bird that steps on the ocean billows.
A ship.

1638 Kauwā ke aloha i na lehua o Kā‘ana.

Love is a slave to the lehua blossoms of Kā‘ana.
Kā‘ana is a place between Kea‘au and ‘Ōla‘a where
travelers used to rest and make lei of lehua. It took
many blossoms and much patience to complete a lei.
The lei was later given to a loved one.

1639 Ka wahine ‘ai honua.

The earth-eating woman.
Pele.

1640 Ka wahine ‘ai lā‘au o Puna.

The tree-eating woman of Puna.
Pele.

1641 Ka wahine ‘ai pōhaku.

The stone-eating woman.
Pele.

1642 Ka wahine alualu pū hala o Kamilo.

 The hala-pursuing woman of Kamilo.
A current comes to Kamilo in Ka‘ū from Halaaniani
in Puna; whatever is tossed in the sea at Halaaniani
into Kamilo. Kapua once left her husband in Puna
and went to Ka‘ū. He missed her so badly that he
decided to send her a pretty loincloth she had made
him. This might make her think of him and come
back. He wrapped the malo around the stem of a
hala cluster, tied it securely in place with a cord, and
tossed it into the sea. A few days later some women
went fishing at Kamilo and noticed a hala cluster
bobbing in the water. Kapua was among them.
Eagerly they tried to seize it until one of the women
succeeded. Kapua watched as the string was untied
and the malo unfolded. She knew that it was her
husband’s plea to come home, so she returned to
Puna.

1643 Ka wahine hele lā o Kaiona, alualu wai li‘ulā o ke kaha

pua ‘ōhai.
The woman, Kaiona, who travels in the sunshine
pursuing the mirage of the place where the ‘ōhai
blossoms grow.
Kaiona was a goddess of Ka‘ala and the Wai‘anae
Mountains. She was a kind person who helped
anyone who lost his way in the mountains by sending
a bird, an ‘iwa, to guide the lost one out of the forest.
In modern times Princess Bernice Pauahi Bishop was
compared to Kaiona in songs.

1644 Ka wahine o ka li‘ulā.

The woman of the twilight.
 Lā‘iekawai, a legendary chiefess who became a
goddess after her marriage to Ka-‘ōnohi-o-ka-lā
(Eyeball-of-the-sun), a supernatural chief.

1645 Ka wahine pō‘ai moku.

The woman who made a circuit of the islands.
Hi‘iaka, who traveled to all of the islands of the
Hawaiian group.

1646 Ka wai ‘ele‘ele a ka po‘e ‘ike.

The black fluid of the learned.
Ink.

1647 Kawaihae i ke kai hāwanawana.

Kawaihae of the whispering sea.
Refers to Kawaihae, Hawai‘i.

1648 Ka wai hālau o Wailua.

The expansive waters of Wailua.
Wailua, Kaua‘i, is the land of large streams.

1649 Ka wai ho‘iho‘i lā-‘ī o ‘Eleile.

The water of ‘Eleile that carries back the ti-leaf stalk.
The pool of ‘Eleile on Maui is famed in songs and
chants. Visitors throw ti stalks into the pool and
watch the water carry them all around before
washing them downstream.
1650 Ka waihona o ka na‘auao.
The repository of learning.
Said in admiration of a learned person.

1651 Ka wai ho‘omalule kino.

The liquid that causes limpness to the body.
Intoxicating drinks.

1652 Ka wai huahua‘i o Kewalo.

The bubbling water of Kewalo.
Kewalo once had a large spring where many went for
cool, refreshing water.

1653 Ka wai hūnā a ka pāo‘o.

The hidden water of the pāo‘o fish.
A little pool of water on Lehua often mentioned in
chants of Ni‘ihau. It is said to be guarded by a
supernatural pāo‘o fish. When this fish rises to the
surface, its back resembles the surrounding rocks,
which makes the pool difficult to see. When the pāo‘o
sinks to the bottom, the water can again be seen.
Also, a pool not far from the crater of Kīlauea. The
priests of Pele who knew of its location obtained
water from it to mix with the ‘awa drinks they
offered to her. Like the pool on Lehua, a supernatural
pāo‘o fish guarded it. This pool was destroyed during
the making of a road.

1654 Ka wai kā‘ili ao.

 The liquid that snatches away the light [of
intelligence].
Intoxicating drinks.

1655 Ka wai kumu ‘ole.

The water without source.
Kawaihāpai, O‘ahu. A drought once came there in
ancient times and drove out everyone except two
aged priests. Instead of going with the others, they
remained to plead with their gods for relief. One day
they saw a cloud approaching from the ocean. It
passed over their house to the cliff behind. They
heard a splash and when they ran to look, they found
water. Because it was brought there by a cloud in
answer to their prayers, the place was renamed Ka-
wai-hāpai (The-carried-water) and the water supply
was named Ka-wai-kumu-‘ole (Water-without-a-
source).

1656 Ka wai lewa i ka makani.

The water that sways in the breeze.
The coconut, which contains water and is found in
clusters high up in the tree.

1657 Ka wai li‘ulā o Mānā.

Mirage of Mānā.
Mirages were seen at Mānā on the nights of Kū and
Kāne.

1658 Ka wai lumaluma‘i kanaka o Wailuku.

 The water of Wailuku where men were drowned.
Refers to Wailuku, Hilo, where victims were drowned
to be offered in sacrifice at a nearby heiau.

1659 Ka wai nā‘uke po‘o o Kahā.

The water of Kahā that removed head lice.
The water of Kahā is in Waiōhinu, Ka‘ū. The chief
Keouakuahu‘ula once discovered that he had lice on
his head. Not wanting others to know, he went to
Kahā where he washed his head and had the pests
removed.

1660 Kawaipapa mūkī.

Kawaipapa of sibilant sounds.
When fishing, the natives of Kawaipapa, Hāna, Maui,
made smacking sounds with the lips rather than call
out or speak to one another.

1661 Ka wai puka iki o Helani.

The water of Helani that comes from a small
opening.
Refers to Helani, Kona, Hawai‘i. Here a coconut
grove thrived, and from a small opening in the shell
of the nut one could get water to drink.

1662 Ka wai ‘ula ‘iliahi o Waimea.

The red sandalwood water of Waimea.
This expression is sometimes used in old chants of
Waimea, Kaua‘i. After a storm Waimea Stream is said
 to run red. Where it meets Makaweli Stream to form
Waimea River, the water is sometimes red on one
side and clear on the other. The red side is called wai
‘ula ‘iliahi.

1663 Ka wana momona o Mokoli‘i.

The fat sea urchins of Mokoli‘i.
Mokoli‘i, a small island off windward O‘ahu, is known
for its fine sea urchins.

1664 Ka wela o ka ua.

Heated rain.
Warrior chiefs in feather capes and helmets. They
look like little rainbows—rain “heated” by the sun.

1665 Kāwelu holu o Lanihuli.

The swaying grass of Lanihuli.
Visitors to Nu‘uanu Pali know the kāwelu grass on
the slope of the hill, dipping, rippling, and swaying in
the breeze. It is mentioned in many chants and
poems.

1666 Ka wiliwili o Kaupe‘a.

The wiliwili grove of Kaupe‘a.
In ‘Ewa, O‘ahu. Said to be where homeless ghosts
wander among the trees.

1667 Ka wohi ku kāhi.

 A chief of the wohi rank, most outstanding.
Often used in referring to Kalākaua.

1668 Kea‘au, i ke kai nehe i ka ‘ili‘ili.

Kea‘au, where the sea murmurs over the pebbles.
Kea‘au, Hawai‘i.

1669 Ke ahi lele o Kāmaile.

The soaring fire of Kāmaile.
This refers to the firebrands hurled off the cliffs at
Nāpali, Kaua‘i.

1670 Ke ahu a Kaunuohua i kaulu pali.

The heap of Kaunuohua on the slope of the cliff.
A humorous reference to the scrotum.

1671 Ke akua li‘ili‘i hana ‘ole i ka lani me ke honua.

Little god who did not create heaven and earth.
A saying used by Christian Hawaiians to express
scorn for any god of old Hawai‘i.

1672 Ke alahaka o Nu‘alolo.

The ladder of Nu‘alolo.
The ascent of Nu‘alolo, Kaua‘i, is steep and difficult.
In the olden days the people built a ladder in order
to go up and down more easily. This ladder is famed
in ancient poetry of Kaua‘i.
1673 Ke ala iki a kāhuna.
The narrow trail on which priests walk.
There are many restrictions to be heeded by kāhuna.

1674 Ke ala kīke‘eke‘e a Māui.

The winding trails of Māui.
Trails made by Maui when he was pursued by those
who wished to destroy him. One trail was at
Waiahole, O‘ahu, one at Keka‘a between Lahaina and
Kā‘anapali, and the third at Kealakahakaha,
Kahakuloa, Maui.

1675 Ke alanui pali o ‘A‘alaloa.

The cliff trail of ‘A‘alaloa.
A well-known trail from Wailuku to Lahaina.

1676 Ke ala pūpū i Moloka‘i.

The path of seashells of Moloka‘i.
Among the noted things made by Kihaapi‘ilani, ruler
of Maui, was a paved road lined with seashells at
Kaluako‘i, Moloka‘i.

1677 Ke ali‘i nana e kālua i ke po‘o i ka imu a po‘alo a‘e i na

maka.
The chief who can roast the head in the imu and
scoop out the eyes.
Said of a chief who had the power and authority to
have the head of one who offended him cut off and
roasted in an imu, or to order his eyes dug out. The
 heads were roasted and then discarded, a warning to
lesser chiefs and commoners to respect their
superiors.

1678 Ke ‘ā makauli o Kamilo.

The dark-faced lava rocks of Kamilo.
The dark stones of Kamilo Beach in Ka‘ū, Hawai‘i.

1679 Ke amo ‘ia a‘e la o Ka‘ao‘ao; ke kahe mai la ka hinu.

Ka‘ao‘ao is being carried by; the grease is flowing
from his body.
What has happened to him is very obvious. Ka‘ao‘ao,
angry with his brother Kekaulike, ruthlessly
destroyed the crops in his absence. The latter
followed him up to Haleakalā and there slew him.
His decomposed body was found later by his
followers.

1680 Ke ‘anapa nei ka waili‘ulā o Mānā.

The water in the mirage of Mānā sparkles.
Said of one who is overdressed.

1681 Ke ā nui, ke ā iki.

Big jaw, little jaw.
Much bragging and wheedling, as of a man seeking
the favor of a woman.

1682 Keauhou i ka ‘ihi kapu.

 Keauhou, where strict kapu were observed.
Keauhou, Kona. This was the place where many of
the highest chiefs resided and where Kamehameha
III was born.

1683 Keauhou, kai nehe i ka ‘ili‘ili.

Keauhou, where the sea murmurs to the pebbles.
Keauhou, Puna, Hawai‘i.

1684 Ke awa haulani o Māhukona.

The restless harbor of Māhukona.
Poets refer also to the surging (hanupanupa) waves
of Māhukona.

1685 Ke awa la‘i lulu o Kou.

The peaceful harbor of Kou.
Honolulu Harbor.

1686 Ke awa lau o Pu‘uloa.

The many-harbored sea of Pu‘uloa.
Pu‘uloa is an early name for Pearl Harbor.

1687 Keawe ‘ena‘ena.

Red-hot Keawe.
Said of Keawe, son of ‘Umi, whose kapu was so great
it was compared to a red-hot imu.
1688 Ke ‘ehu‘ehu nei na ‘ale.
The billows show signs of a rough sea.
Said of a person whose temper is rising.

1689 Ke ‘ehu kai o Pua‘ena.

The sea sprays of Pua‘ena.
Pua‘ena, Waialua, O‘ahu.

1690 Ke ‘Eka, makani ho‘olale wa‘a o na Kona.

The ‘Eka breeze of Kona that calls to the canoemen
to sally forth to fish.
Refers to Kona, Hawai‘i.

1691 Ke ēwe hānau o ka ‘āina.

The lineage born of the land.
A native Hawaiian who is island-born and whose
ancestors were also of the land.

1692 Ke ha‘i‘ia ala ke ke‘e o Mo‘olau.

The defects of Mo‘olau are being told.
Said of one who reveals the faults of others. Mo‘olau
was a lizard of Kohala who battled with Hi‘iaka.

1693 Keha ka‘akepa ka ‘ōlelo i Hīhīmanu.

High and round about goes the talk at Hīhīmanu.
Said of one who boasts repeatedly.
1694 Ke hea mai nei o Kawelohea.
Kawelohea calls.
An expression much used in poems of Ka‘ū, Hawai‘i.
Kawelo was a woman murdered by her husband. Her
spirit entered a blowhole at Honu‘apo, where her
remains had been tossed. Out of this hole she
warned of impending trouble, and the people grew
fond of this voice from the depths.

1695 Ke hele mai la ko Ka‘ū he iho mai la ko Palahemo; he

hōkake a‘e la i Manukā haele loa aku la i
Kaleinapueo.
There come those of Ka‘ū; those of Palahemo
descend; those of Manukā push this way and that;
and away they all go to Kaleinapueo.
Said when one tries to find out something about
another and meets with failure at every turn. A play
on place names: ‘ū (a grunt of contempt) in Ka‘ū;
hemo (to get away) in Palahemo; kā (to run along like
a vine) in Manukā; and leinapueo (owl’s leaping
place) in Kaleinapueo.

1696 Ke hi‘i la ‘oe i ka paukū waena, he neo ke po‘o me ka

hi‘u.
You hold the center piece without its head and tail.
You know only the middle part of the genealogy or
legend. What about the origin and the latter part?

1697 Ke hina ke uwahi ma kāhi ‘ao‘ao he mea mākole ko ia

‘ao‘ao.
 When the smoke falls on one side, someone on that
side will feel a smarting of the eyes.
Where strong words fall, feelings are hurt.

1698 Ke ho‘i a‘e la ka ‘ōpua i Awalau.

The rain clouds are returning to Awalau.
Said of a return to the source.

1699 Ke ho‘okumu nei Kumukahi i ka ‘ino.

Kumukahi is brewing a storm.
Said of one whose anger increases. Kumukahi is a
point at Puna, Hawai‘i.

1700 Ke hō‘ole mai nei o Hāloa.

Hāloa denies that.
Hāloa is the god of taro. It was said that whatever
business was discussed before an open poi bowl was
denied by Hāloa. If a medical kahuna was called
while eating, he took it as a sign that he was not the
right person to treat the sick one. However, if he was
told while eating that someone was dying, he was
able to treat the illness, for Hāloa would deny the
death.

1701 Ke iho mai nei ko luna. 1701

Those above are descending.
A fog is beginning to settle. Said by one who is
beginning to feel the effects of the ‘awa he has
drunk.
1702 Keikei kūlana hale-wili, ‘a‘ohe mea hana o loko.
A fine-looking mill, but no machinery inside.
Good-looking but unintelligent. Taken from a hula
song.

1703 Keikei Lahaina i ka ua Pa‘ūpili.

Majestic Lahaina in the Pa‘ūpili rain.

1704 Keiki haehae poko o Na‘alehu.

The lad of Na‘alehu who tears into bits.
Said in admiration of a strong warrior of Na‘alehu
who fearlessly attacks his foes. Later said of a
Na‘alehu-born person who shows no fear in any
situation.

1705 Keiki holoholo kuāua o Makawao.

The lad of Makawao who goes about in the rain.
Said of a native of that place who is not afraid of
being wet.

1706 Keiki kāohi lā o Kumukahi.

The lad that holds back the sun at Kumukahi.
Praise of an outstanding youth of Puna. Kumukahi is
the eastern point of Hawai‘i, the place where the sun
comes up.

1707 Keiki kiamanu o La‘a.

Bird-catching lad of La‘a.
 A person whose charm attracts the opposite sex.
‘Ōla‘a, Hawai‘i, was once known as La‘a.
Birdcatchers often went into the forest there for
feathers. This expression is also used in a chant
composed for Kalākaua.

1708 Keiki ‘ope‘ope nui o Kaluako‘i.

The lad of Kaluako‘i with the big bundle.
A person heavily laden with bundles. Kuapaka‘a, a
boy of Kaluako‘i, made ready to go with Keawe-nui-
a-‘Umi, chief of Hawai‘i, to Ka‘ula in search of
Paka‘a. The lad knew all the time that Paka‘a was on
Moloka‘i, for Paka‘a was his father. Before going he
asked permission to bring his bundles on board. To
everyone’s surprise they consisted of a large log
filled with necessities, and a large rock which was
later used as an anchor.

1709 Keiki uha‘i koai‘e o ‘Ohaikea.

Lad of ‘Ohaikea who breaks koai‘e logs.
An expression of admiration for any youth of
‘Ohaikea in Ka‘ū. A handsome young man of that
locality was said to have been so strong that he could
break a log in two with his bare hands.

1710 Ke ‘īnana la me he ‘ōpae ‘oeha‘a.

Active like freshwater shrimp.
Said of scattered warriors who climb rocks and
hillsides to escape death.
1711 Ke inu aku la paha a‘u ‘Ālapa i ka wai o Wailuku.
My ‘Ālapa warriors must now be drinking the water
of Wailuku.
Said when an expected success has turned into a
failure. This was a remark made by Kalaniōpu‘u to
his wife Kalola and son Kiwala‘ō, in the belief that
his selected warriors, the ‘Ālapa, were winning in
their battle against Kahekili. Instead they were
utterly destroyed.

1712 Ke kaena a ka noho hale.

The boast of the stay-at-home.
Said of one who boasts of his own chiefs, homeland,
or affairs.

1713 Ke kaha ‘ai ‘ole a ‘Īloli.

The foodless place, ‘Īloli.
‘Īloli, Moloka‘i, was said to be a place where no food
could be grown because of its lack of moisture.

1714 Ke kaha ‘ōhai o Kaiona.

Kaiona’s place where the ‘ōhai grows.
Kaiona is a benevolent goddess whose home is Mt.
Ka‘ala and vicinity. The ‘ōhai grew in profusion there.
Because of her graciousness, Princess Bernice
Pauahi Bishop was compared to this goddess in
songs.

1715 Ke kaha pili a ka i‘a kea.

 The beach where the white fish are always around.
A woman around whom white men gather like fish.

1716 Kekaha wai ‘ole o na Kona.

Waterless Kekaha of the Kona district.
Kekaha in Kona, Hawai‘i, is known for its scarcity of
water but is dearly loved by its inhabitants.

1717 Ke kāhuli leo le‘a o ka nahele.

The sweet-voiced kāhuli landshell of the forest.
A compliment to a sweet-voiced person.

1718 Ke kai ‘au umauma o Māmala.

The sea of Māmala, where one swims at the surface.
Māmala is the entrance to Honolulu Harbor.

1719 Ke kai hāwanawana o Kawaihae.

The whispering sea of Kawaihae.
Said of Kawaihae, Kohala.

1720 Ke kai he‘e nalu o Puakea.

The sea of Puakea, where surfing is done.
Refers to Puakea, Kohala.

1721 Ke kai he‘e nehu o ‘Ewa.

The sea where the nehu come in schools to ‘Ewa.
 Nehu (anchovy) come by the millions into Pearl
Harbor. They are used as bait for fishing, or eaten
dried or fresh.

1722 Ke kai holu o Kahului.

The swaying sea of Kahului.
Refers to Kahului, Maui.

1723 Ke kai kā ‘anae o Ke‘ehi.

The mullet-driving sea of Ke‘ehi.
When mullet came into Ke‘ehi they came in such
great schools that children could drive the fish up to
the sand by striking the water with their hands or
with the vines that grow on the beach.

1724 Ke kai kaha nalu o Makaiwa.

The surfing of Makaiwa.
Famous is the surf of Makaiwa at Wailua, Kaua‘i,
enjoyed by the native chiefs and royal guests from
the other islands.

1725 Ke kai kua‘au lehua o Pana‘ewa.

The sea where lehua fringes float about in the
shallows.
Long ago, when lehua trees grew down to the shore
at Puna and Hilo, the fringes of the flowers often fell
into the sea, reddening the surface.

1726 Ke kai kula‘i kānaka o Po‘o.

 The sea of Po‘o that knocks down men.
The sea of Po‘o, Kaua‘i, was said to be very rough.

1727 Ke kai leo nui o Mokoli‘i.

The loud-voiced sea of Mokoli‘i.
The sea of Mokoli‘i (now known as Chinaman’s Hat)
is said to roar. This small island is said to have once
been a reptile that Hi‘iaka stuck into the sea, head
down and tail up.

1728 Ke kai leo nui o Paikaka.

The loud-voiced sea of Paikaka.
Paikaka is in Hilo.

1729 Ke kai lipolipo polihua a Kāne.

The dark-blue ocean of Kāne.
The deep sea out of sight of land.

1730 Ke kai maka koholua o Keahole.

The sea of Keahole that pierces like the point of a
koholua stick.
Keahole in Kona, Hawai‘i, is a cold place to swim.

1731 Ke kai malino o Kona.

The calm sea of Kona.
Refers to Kona, Hawai‘i.
1732 Ke kai nehe o Pu‘uhale.
The murmuring sea of Pu‘uhale.
The sea at Pu‘uhale in Kalihi, O‘ahu, was said to
murmur softly as it washed ashore. There were once
many fishponds there.

1733 Ke kai pi‘i kākala niho pua‘a.

The sea rises like a pointed hog’s tusk.

1734 Ke kai wawalo leo le‘a o Kālia.

The pleasing, echoing sea of Kālia.
Refers to the sea of Kālia, Honolulu, now known as
Ala Moana.

1735 Ke kalo pa‘a o Waiahole.

The hard taro of Waiahole.
A reminder not to treat others badly. One day, a man
went to Waiahole, O‘ahu, to visit his sister, whom he
had not seen for many years. She was absent, and
her husband neither asked the stranger in nor
offered him any food. When hunger possessed the
visitor he asked if he might have some taro to eat.
His brother-in-law directed him to his taro patches
and told him to get some from there. The man went
to the patches and then continued on his way. When
the woman returned she was told of the visitor, and
by her husband’s description she knew that it was
her brother. She rebuked him for his lack of
hospitality. When they went to their taro patches
they found all the taro pulled up and hacked to
pieces.
1736 Ke kalukalu moe ipo o Kapa‘a.
The kalukalu of Kapa‘a that sleeps with the lover.
Lovers were said to like whiling the time in the soft
kalukalu plants.

1737 Ke kamalei a Kuluipō, ka hi‘ialo a Pōnahe.

Beloved child of Kuluipō, one embraced in the arms
of Pōnahe.
A benighted person. A play on pō (darkness).

1738 Ke kani nei ka ‘ālana.

The gift is sounded.
Said of an offering to the gods with a loudly spoken
prayer.

1739 Ke kaulana pa‘a ‘āina o na ali‘i.

The famed landholders of the chiefs.
The best warriors were awarded the best lands by
the chiefs.

1740 Ke kau mai nei ka mākole.

The red-eyed one rests above.
Said of the rainbow with red predominating. A sign
to some people that their ‘aumakua is watching
them.

1741 Ke kau mai nei o ‘Olepau.

The moon is in the phase of ‘Olepau.
 There is nothing more to consider. A play on ‘ole (no)
and pau (finished).

1742 Ke kawa lele ‘opu o Kaumaea.

The diving place of Kaumaea [where skill is shown].
Kaumaea, Ka‘ū, Hawai‘i, is famed in old chants
because it was there that a unique game was played.
Instead of leaping off into water, the players leaped
off into a heap of dirt in a pit. Then they tried to slide
down the mound with the least raising of dust. This
game was usually followed by riding the surf of
Kua‘ana at Paiaha‘a, thus washing off the dirt that
clung to the perspiring skins of the players.

1743 Ke kawa wai ‘ole o Kaumaea.

The waterless leaping place of Kaumaea.

1744 Keke‘e hau o Ma‘alo.

Crooked are the hau trees of Ma‘alo.
A humorous saying. The hau grove of Ma‘alo, Maui,
was known as a place for illicit love affairs.

1745 Keke‘e ka waha, ua nahu i ka makani.

His mouth is wry after biting the wind.
Said of one who has found that what he said of
others is true of himself.

1746 Kekē ka niho o ka pāpa‘i.

The crab exposes its teeth.
 Sometimes when a crab sees a person it opens its
claws as if to bite and then, at the first opportunity,
seeks escape. Said of a threat that is uttered but will
never be carried out.

1747 Ke kini mahi‘ai o Ka‘ū.

The farming multitude of Ka‘ū.
A derogatory remark by Keāulumoku, author of the
chant “Haui ka lani,” that the people of Ka‘ū, who
were mostly farmers, were insignificant people.

1748 Ke Kīpu‘upu‘u ho‘ānu ‘ili o Waimea.

The Kīpu‘upu‘u rain of Waimea that chills the skin of
the people.

1749 Ke koa‘e iho ia, he manu lele no ka pali kahakō.

That is the tropic bird, one that flies at the sheer
cliffs.
Said of a person who is hard to catch.

1750 Ke koa‘e lele kaha i ka pali o Līloa.

The tropic bird that soars to the cliff of Līloa.
Said of a chief of high rank.

1751 Ke koa ia e laumeki ai kahawai o Hilo.

That is the warrior who will dry the streams of Hilo.
A powerful warrior.
1752 Ke kō ‘eli lima o Halāli‘i.
The sugar cane of Halāli‘i, dug out by hand.
Winds blowing over this place on Ni‘ihau buried the
sugar cane. Here and there the leaves would be seen
and the people would dig them out by hand.

1753 Ke kokoke mai la ka Ho‘oilo.

The rainy season is drawing near.
Beware lest you shed tears.

1754 Ke kololio ka hau o uka, ko mai ka nae ‘a‘ala o ke

kiele.
When the dew-laden breeze of the upland creeps
swiftly down it brings with it the fragrance of the
gardenias.
Said of one who comes with happy tidings.

1755 Ke kope ho‘ohia‘ā maka o Kona.

The coffee of Kona that keeps the eyes from sleeping.
This saying applies not only to coffee, but also to
love. To be in love with a person of Kona is to lose
much sleep.

1756 Ke kōpiko i ka piko o Wai‘ale‘ale.

A kōpiko tree on the summit of Wai‘ale‘ale.
A boast about an outstanding person.

1757 Ke kua a kānāwai.

 The back [guarded by] law.
Said of Pele’s back, which was so kapu that to stand
behind or approach it was punishable by death. Her
back was said to be so hot that a bundle of taro
leaves placed on it would cook at once. Her priests,
chiefs, and certain of her devotees had a similar
kapu— no one was permitted to walk or pass behind
them nor wear anything that had been worn upon
such a kapu back.

1758 Ke ku i Kahiki.
If one lands at Kahiki.
If it is possible to do so. A play on hiki (possible).

1759 Ke kui la i na ‘āpiki lei o Makaiwa.

Stringing the ‘ilima flowers into lei at Makaiwa.
A boy’s boast of sexual activity. ‘Āpiki was another
name for ‘ilima.

1760 Ke kuko waiwai ‘ole a Ke‘inoho‘omanawanui.

The worthless wish of Ke‘inoho‘omanawanui.
A worthless desire that shows no ambition.
Ke‘inoho‘omanawanui and his friend, Kalelealuakā
discussed one night the things they would like to
receive from the ruler, Kakuhihewa, if possible.
Ke‘inoho‘omanawanui thought of food, much food.
His companion spoke of being the ruler’s son-in-law
and achieving honors. Unknown to them, their
discussion was overheard and reported to the ruler.
Kakuhihewa was angered but was appeased by his
kahuna, who told him that the wish for food was
 indeed worthless but the wish to be his son-in-law
showed ambition and a desire to accomplish.

1761 Ke kula o Kama‘oma‘o ka ‘āina huli hana.

The plain of Kama‘oma‘o—that is the place where
plenty of work is to be found.
A taunt to one who talks of looking for work but does
not do it. The plain of Kama‘oma‘o, Maui, was said to
be the haunt of ghosts whose activities were often
terrifying.

1762 Ke kula wai ‘ole o Kama‘oa.

The waterless plain of Kama‘oa.
The plain of Kama‘oa, in Ka‘ū, was well populated,
but its people had to go upland for their water
supply.

1763 Ke ku no a Maui; ke ki‘ei no a Lāna‘i; ka moe no a

Moloka‘i; ka noho no a O‘ahu.
Maui stands; Lāna‘i peers in; Moloka‘i sleeps; O‘ahu
sits.
Said of people who stand about, look on, go to sleep
and sit around, but who do not lend a hand with
work.

1764 Ke kupa ‘ai au.

The native [son] forever.
May the chief live without end.
1765 Ke lepo ke kumu wai, e hua‘i ana ka lepo i kai.
When the source of the water is dirty, muddy water
will be seen in the lowland.
When the thoughts are dirty, dirty words are heard.

1766 Ke lino a‘e nei ke kēhau o Wai‘opua.

The dew of Wai‘opua glistens.
Said of a person who is prosperous.

1767 Ke mokomoko la me ka makani.

He is boxing the wind.
Said of one who is being disagreeable.

1768 Ke momole nei no ka mole o ‘Ī.

The ‘Ī chiefs still adhere to their taproots.
The descendants of ‘Ī hold fast.

1769 Ke nae iki nei no.

Still breathing lightly.
Said of one who is dying.

1770 Ke nānā la i Nānāwale.

Just looks at Nānāwale.
Said of one who has nothing or no one to look to for
help. A play on nānā-wale (merely look), a Puna place
name.
1771 Ke ola no ia o kia‘i loko.
That is the livelihood of the keeper of the pond.
This is one’s livelihood. Certain fish in a pond were
reserved for the owner, but shrimps, crabs, and such
could be taken by the caretaker.

1772 Ke one ‘ai ali‘i o Kakuhihewa.

The chief-destroying sands of Kakuhihewa.
The island of O‘ahu. When the priest Ka‘opulupulu
was put to death by the chief Kahāhana for warning
him against cruelty to his subjects, he uttered a
prophecy. He predicted that where his own corpse
would lie in a heiau at Waikīkī, there would lie the
chief’s corpse as well. Furthermore, he said, the land
would someday go to the sea—that is, to a people
from across the sea. This was felt to be a curse.
When Kamehameha III was persuaded by a
missionary friend to move the capital from Lahaina
to O‘ahu, a kahuna, remembering the curse, warned
him not to, lest the monarchy perish. The warning
was ignored, and before the century had passed, the
Kingdom of Hawai‘i was no more.

1773 Ke one ‘anapa o Waiolama.

The sparkling sand of Waiolama.
This is an expression much used in chants of Hilo,
Hawai‘i. Waiolama is a place between Waiakea and
the town of Hilo. It was said to have sand that
sparkled in the sunlight.

1774 Ke one kani o Nohili.

 The sounding sands of Nohili.
Nohili is the old name, famed in song and chant, for
Barking Sands, Mānā, Kaua‘i. When one slides down
the sand hill, it makes a grunting sound.

1775 Ke one kapu o Kahamalu‘ihi.

The sacred sand of Kahamalu‘ihi.
A city of refuge for those of Waimea, Mānā, and the
Kona side of Kaua‘i.

1776 Ke one kuilima laula o ‘Ewa.

The sand on which there was a linking of arms on the
breadth of ‘Ewa.
‘Ewa, O‘ahu. The chiefs of Waikīkī and Waikele were
brothers. The former wished to destroy the latter
and laid his plot. He went fishing and caught a large
niuhi, whose skin he stretched over a framework.
Then he sent a messenger to ask his brother if he
would keep a fish for him. Having gained his
consent, the chief left Waikīkī, hidden with his best
warriors in the “fish.” Other warriors joined them
along the way until there was a large army. They
surrounded the residence of the chief of Waikele and
linked arms to form a wall, while the Waikīkī
warriors poured out of the “fish” and destroyed those
of Waikele.

1777 Ke one lau‘ena a Kāne.

The rich, fertile land of Kāne.
Puna, Hawai‘i, was said to have been a beautiful,
fertile land loved by the god Kāne. Pele came from
 Kahiki and changed it into a land of lava beds,
cinder, and rock.

1778 Ke one lei pūpū o Waimea.

The sand of Waimea, where shells for lei are found.
Waimea, O‘ahu, and Lumaha‘i, Kaua‘i, were the two
places where the shells that were made into hat
bands were found. Those on O‘ahu were
predominantly white and those on Kaua‘i, brown.
Not now seen.

1779 Ke one lele o Mo‘ohelaia.

The flying sands of Mo‘ohelaia.
When the sands of Mo‘ohelaia, Moloka‘i, were blown
about by the wind, it was believed that ghosts were
present.

1780 Ke one wali o ‘Ohele.

The fine sands of ‘Ohele.
‘Ohele is a place in Hilo on the town side of Waiakea,
often mentioned in chants of that locality.

1781 Ke pani wai o ‘Īao.

The dam of ‘Ī ao.
In a battle between Kamehameha and Kalanikūpule
at ‘Īao, Maui, the latter escaped and fled to O‘ahu.
The stream of ‘Īao was dammed by the bodies of the
dead. This battle was called Ka‘uwa‘upali (Precipice-
clawing) because the defeated warriors clawed the
hillside in an attempt to escape.
1782 Ke pau ka moa, kākā i ka nuku; ke pau ka ‘iole, ahu
kūkae; ke pau ka man, lanaō i ke kai.
When a chicken finishes [eating] he cleans his beak;
when a rat finishes, he leaves a heap of excreta;
when a shark finishes, he rises to the surface of the
sea.
A description of the table manners of people. Some
are clean like the chicken; others are unclean and
careless, like the rat; and still others, like the shark,
loll around without offering to help.

1783 Ke ‘ula mai la ka pili.

The pili grass turns red.
The natural color of the grass is covered by an army
of warriors ready for war.

1784 Ke uwē nei ka ‘ōhi‘a o Kealakona.

The ‘ōhi‘a wood of Kealakona weeps [for you].
Uttered as a taunt by Mahihelelima, powerful
warrior of Maui, when he sent his slingshots toward
the warriors of Hawai‘i under Pi‘imaiwa‘a. ‘Ōhi‘a
logs from Kealakona were used for the fortress on
Ka‘uiki, where the Maui warriors fought the
invaders. Later used to mean, “We are prepared to
defend ourselves and we are sorry for you if you try
to fight us.”

1785 Ke wela nei no ka ‘ili i ka maka ihe.

The skin still feels the heated sting of the spear
point.
 Said when one is still at war. First uttered by
Keaweama‘uhili to Kahāhana.

1786 Ki‘eki‘e ka lele a ke ao i ka lani, i hāpai ‘ia e ka

makani i luna.
High flies the cloud in the sky, lifted by the wind.
Said of one whose position is elevated by a chief.

1787 Ki‘eki‘e Kaupoku-o-Hanalei.

High up is Kaupoku-o-Hanalei.
Said of the haughty, conceited, or wilful. Kaupoku-o-
Hanalei is a ridge behind Hanalei Valley, Kaua‘i.

1788 Kihe, a Mauliola.

Sneeze, and may you have long life.
Said when someone sneezes.

1789 Kihe ka ihu i ka ‘ale.

One who sneezes when the spray from the surf rises
at the bow of the canoe.
Said of one who braves danger with indifference.

1790 Ki‘i ‘ia aku ko ‘ai i ki‘ona.

Go and recover your food from the dung heap.
Said in disgust and anger to one who complains of
the amount of food another has eaten, or of the
number of times another has eaten one’s food.
1791 Ki‘i ku wale i ke alo o na ali‘i.
Images that stand about in the presence of chiefs.
Idle people who stand about like images.

1792 Ki‘ililī ka pua hau o Kalena.

The hau blossoms of Kalena squat.
Said of pretty young women who squat and do
nothing—they are good lookers but not good
workers. A play on lena (lazy) in Kalena.

1793 Ki‘i maka li‘ili‘i.

Small-eyed images.
Ordinary people.

1794 Ki‘i maka nunui.

Big-eyed images.
Important people.

1795 Kīkaha ka ‘iwa he lā makani.

When the ‘iwa bird soars on high it is going to be
windy.
Said of a nice-looking, well-dressed person.

1796 Kīkaha ka ‘iwa i na pali.

The ‘iwa bird soars over the cliff.
Said of a well-dressed person.
1797 Kīkē ka ‘alā, uwē ka māmane.
When the boulders clash, the māmane tree weeps.
This was first uttered by Hi‘iaka as she watched the
fires of Pele destroy Lohi‘au. She described the
terrifying outpouring of lava as it overwhelmed him.
Later used to mean that when two people clash,
those who belong to them often weep.

1798 Kīkī kō‘ele huli a mahi.

An uncultivated patch awaiting all workers.
A big project.

1799 Kilioe wahine i uka.

Kilioe, woman of the upland.
Kilioe was a wahine mo‘o (lizard woman) famed in
chants and songs of the ali‘i. She belonged to Kaua‘i
and it was she who tried to prevent Hi‘iaka from
taking the body of Lohi‘au from a cave at Hā‘ena.

1800 Kīlua ka po‘e wa‘a.

The canoe paddlers all paddle shoreward.
Said of no luck in fishing.

1801 Kini Kailua, mano Kāne‘ohe.

Forty thousand in Kailua, four thousand in Kāne‘ohe.
A great number. Said by a woman named
Kawaiho‘olana whose grandson was ruthlessly
murdered by someone from either Kailua or
Kāne‘ohe. She declared that this many would perish
 by sorcery to avenge him. Another version credits
Keohokauouli, a kahuna in the time of Kamehameha,
for this saying. He suggested sorcery as a means of
destroying the conqueror’s O‘ahu enemies.

1802 Kinikini kauhale li‘ili‘i o lalo lilo e. “He Ahu an no

Ka‘ū”; “He ‘Io au no Hilo.”
A multitude are the small houses way down below.
[The inhabitants claim,] “I am an Ahu of Ka‘ū” and “I
am an ‘Io of Hilo.”
This saying is used in anger or to make fun of those
who are low in rank yet claim relationship with the
high chiefs. A play on ahu (a heap of nothing), ‘ū (a
grunt of contempt) in Ka‘ū, and ‘io, the mighty hawk
that sits on any branch it chooses.

1803 Kino lau.

Many bodied.
Said of a god who was able to assume other forms,
such as plant, animal, fish, or human, at will. Pele is
referred to as akua kino lau because of her ability to
change into a child, a beautiful maiden, a plain
matron, or a very old woman.

1804 Kino pāpālua.

Dual bodied.
Said of one who had the nature of a god and that of a
human being, and who mingled with humans as a
human and with gods as a god. Later applied
humorously to one who is drunk, meaning that when
 drunk he is possessed by the “god” of rum but when
sober he is an ordinary mortal.

1805 Kioea ‘ai pua ‘i‘i o Hīlia.

The kioea bird that eats the fish spawn of Hīlia.
Said of the kioea (curlew), an eater of little fish, or of
a big fellow who gobbles up little ones.

1806 Kioea ho‘olale wa‘a.

The kioea, who calls the canoes to sally forth [to
fish].
A Moloka‘i saying.

1807 Kīpū loa o Keoni Pulu i ka hoe.

John Bull still holds fast to the oar.
He is still full and wants nothing more to eat. A play
on Pulu, Hawaiianized from the English “full” and
“Bull.”

1808 Kīwini!
[How] pointed!
What nerve! Kīwini (brazen) derives from wini
(pointed).

1809 Koa‘e ka manu pili pōhaku.

The koa‘e, a bird that clings to rocks.
A rude expression referring to a landless person
who, like the koa‘e among the rocks on the cliff, just
 hangs on to his small footing.

1810 Ko‘eko‘e ka pō hoa ‘ole.

Cold are the nights without a mate.

1811 Ko‘ele na iwi o Hua i ka lā.

The bones of Hua rattled in the sun.
A warning not to talk too much of one’s kin. Also, a
reminder that trouble is sure to befall those who
destroy the innocent. Hua was a chief of Maui who
heeded the lies of jealous men and ordered the death
of his faithful priest, Luaho‘omoe. Before he died, he
sent his sons to the mountains for safety, because it
was foretold by gods what was to come over the
land. After his death, drought and famine came.
Many died, including the chief Hua. There was no
one to hide his remains, so his bones were left
exposed to sun and wind. Also expressed Nakeke na
iwi.…

1812 Kohā ka leo o ka ‘auku‘u.

The voice of the ‘auku‘u is heard to croak.
 Said of a snooping gossip. The ‘auku‘u bird lives in
the upland and goes to the lowland for fish, often
snatching them from people’s ponds.

1813 Kohala ‘āina ha‘aheo.

Kohala, land of the proud.
The youths, lei-bedecked, were proud of their
handsome appearance and of their home district.

1814 Kohala ihu hakahaka.

Kohala of the gaping nose.
Kohala is full of hills, and the people there are said to
breathe hard from so much climbing.

1815 Kohala i ka unupa‘a.

Kohala of the solid stone.
The people of Kohala were known for their firm
attitudes.
1816 Kohala, mai Honoke‘ā a Keahualono.
Kohala, from Honoke‘ā to Keahualono.
The extent of Kohala.

1817 Kohu ‘ole kāhi wai o Kanaio.

Unattractive is the water of Kanaio.
A contemptuous expression meaning that something
another person has said or done is worthless. A play
on naio (pinworm), found in the anus.

1818 Ko ke akua ha‘i āmio.

The gods reveal through narrow channels.
The gods reveal to the priests, and the priests
declare to the people.

1819 Kō ke au ia Hala‘ea.
The current carried Hala‘ea away.
Said of one who goes out and forgets to return.
Hala‘ea was a chief of Ka‘ū who was so selfish that
he demanded every fish caught by the fishermen.
After years of going without fish, the fishermen
rebelled. One day, the whole fleet went to the fishing
grounds outside of Kalae and did not return. The
chief wanted the catch and ordered a servant to go
and ask for it. The servant refused, and in anger the
chief went himself. When he asked for the fish the
whole fleet turned the prows of their canoes
shoreward. One by one the fishermen unloaded their
fish onto the chief’s canoe. The canoe began to sink
under the weight of the fish, and the chief cried out
 to the men to stop. They refused. The chief, his
canoe, and his fish were swept out on the current
and never seen again. This current, which comes
from the east and flows out to sea at Kalae, is known
as Ke au o Hala‘ea.

1820 Ko ke kahuna ha‘i kupua.

To the kahuna belongs the duty of declaring the
revelations of the supernatural beings.

1821 Ko koā uka, ko koā kai.

Those of the upland, those of the shore.
In olden days relatives and friends exchanged
products. The upland dwellers brought poi, taro, and
other foods to the shore to give to kinsmen there.
The shore dweller gave fish and other seafoods.
Visits were never made empty-handed but always
with something from one’s home to give.

1822 Kōkō ‘iole ka ua i ke kula.

Like the rat [-gnawed] net is the rain over the plains.
A Ka‘ū saying. Makali‘i, an ancient chief, once
gathered all the food plants in a huge net and hung it
up in the sky. The result was famine. A rat
volunteered to go up to see what he could do about
it. He ascended a rainbow and found the net, which
he chewed. Down fell the contents, everywhere. So
when the rain pours over the land and plants sprout
everywhere, it is compared to the gnawed net that
scattered food from the hills to the sea, bringing life
to all.
1823 Kokoke e ‘ā ke ahi o ka ‘aulima.
Almost ready to make fire with a fire stick held in the
hand.
Said of a boy who is almost old enough to mate.

1824 Kokolo ka uahi o Kula, he Kēhau.

The smoke of Kula creeps along when the Kēhau
breeze blows.
Where there is smoke there is fire.

1825 Kokolo no o pipipi, o kalamoe me ālealea a ke alo o

Kuhaimoana.
Pipipi, kalamoe and ālealea crept to the presence of
Kuhaimoana.
Kuhaimoana is an important shark god, and pipipi,
kalamoe and ālealea are shellfish. Said of hangers-on
who gather around an important person for favors.

1826 Kōlea aku i ka ‘ohana.

Cry “Plover!” in seeking one’s kinfolk.
Names are family possessions. In seeking one’s
unknown kin, repeat the family names until they are
found.

1827 Kōlea hewa i ka inoa.

He cried “Plover!” over the wrong name.
He told untruths about someone.
1828 Kōlea kai piha.
Plover, bird of high tides.
The plover feeds along the edge of the sea.

1829 Kōlea kau āhua, a uliuli ka umauma ho‘i i Kahiki.

Plover that perches on the mound, waits till its
breast darkens, then departs for Kahiki.
The darkening of the breast is a sign that a plover is
fat. It flies to these islands from Alaska in the fall and
departs in the spring, arriving thin and hungry and
departing fat. Applied to a person who comes here,
acquires wealth, and departs.

1830 Kōlea no ke kōlea i kona inoa iho.

The plover can only cry its own name.
Said of an egotistical person.

1831 Kole ka waha i ka hānai wahine maika‘i.

One’s mouth can grow weary and sore when one
rears a beautiful daughter.
Said when a hard-headed daughter finds suitors who
are not to one’s liking.

1832 Kolekole ka no‘a.

Red is the no‘a.
The secret is out. The no‘a is the stone used in the
game pūhenehene, and red is a conspicuous color.
1833 Ko luna pōhaku no ke ka‘a i lalo, ‘a‘ole hiki i ko lalo
pōhaku ke ka‘a.
A stone that is high up can roll down, but a stone
that is down cannot roll up.
When a chief is overthrown his followers move on,
but the people who have lived on the land from the
days of their ancestors continue to live on it.

1834 Komo aku la i ke anapuni a Limaloa.

Entered the circle of Limaloa.
A play on Lima-loa (Long-hand). He has entered the
domain of one who has the upper hand.

1835 Komo aku la ‘oe i ka ‘ai a ka lua i Kealapi‘iaka‘ōpae.

You are caught by the hold in lua fighting called
Kealapi‘iaka‘ōpae.
Ke-alapi‘i-a-ka-‘ōpae (Ascent-of-the- shrimp) was a
deadly hold in lua fighting in which the victim was
lifted up and killed before he reached the ground
again. This expression is used in love songs to mean,
“You are a goner, sweetheart. I have a deadly hold on
you.” Kealapi‘iaka‘ōpae is a place at Wailau,
Moloka‘i.

1836 Komo mai kau māpuna hoe.

Put in your dip of the paddle.
Pitch in.

1837 Komo pohō i ka naele o Alaka‘i.

 Sunk in the bog of Alaka‘i.
Said of one who is overwhelmed with trouble.

1838 Komo wai ‘e ‘ia.

A different liquid had entered.
Said of one whose paternity is suspect.

1839 Kona ‘ākau, mai Keahualono a Pu‘uohau.

North Kona, from Keahualono to Pu‘uohau.
The boundary of North Kona, Hawai‘i.

1840 Kona hema, mai Pu‘uohau a Kaheawai.

South Kona from Pu‘uohau to Kaheawai.
The boundaries of South Kona.

1841 Kona Honua-‘ino.

Kona, [the] Bad Land.
Said in humor of Kona, Hawai‘i, for within its
boundaries is a place called Honua‘ino.

1842 Kona i ke kai mā‘oki‘oki.

Kona of the sea that is cut up.
From a distance one can see the smooth surface of
the sea at Kona, Hawai‘i, cut by innumerable streaks
of color.

1843 Kona, kai malino a Ehu.

 Kona, land of the calm sea of Ehu.
Ehunuikaimalino was a chief of Kona, Hawai‘i, under
the ruler Liloa.

1844 Kona, kai ‘ōpua i ka la‘i.

Kona, where the horizon clouds rest in the calm.

1845 Kona, mai ka pu‘u o Kapūkakī a ka pu‘u o Kawaihoa.

Kona, from Kapūkakī to Kawaihoa.
The extent of the Kona district on O‘ahu is from
Kapūkakī (now Red Hill) to Kawaihoa (now Koko
Head).

1846 Kona, mauna uliuli; Kona mauna ulupō.

Kona of the green mountains; Kona of the dense
forest.
North and South Kona, Hawai‘i.

1847 Kona po‘o ku‘i.

Kona of the added head.
Said of farmers of Kona, Hawai‘i, returning from the
fields with a load on the shoulders and a child sitting
atop the load.

1848 Konohiki lua ka lā i Olowalu.

The heat of the sun rules in Olowalu.
Said of one who permits the heat of anger to possess
him. Olowalu, Maui, is known for its warm climate.
1849 Kō no i Manila.
Really gone to Manila.
A saying that began in the 1890s. Said of one who
goes and forgets to return, as though he had
departed for Manila.

1850 Ko‘olau hauwala‘au.

Ko‘olau of the loud voices.
The inhabitants of Ko‘olau, Maui, were said to be
loud of voice.

1851 Ko‘olau kai malo‘o.

Ko‘olau of the very low tide.
An expression of contempt for the people of Ko‘olau,
Maui, who were said to lack generosity and
hospitality.

1852 Kōpī wale no i ka i‘a a ‘eu no ka ilo.

Though the fish is well salted, the maggots crawl.
Similar to the saying, “There’s a skeleton in every
closet.”

1853 Ko‘ūko‘ū i ka wai a ka nāulu.

Tasty to the palate is the water of the showers.
Said of drinks.

1854 Ku a ‘aha lua.

A standing together in twos.
 A time of comradeship, not contention.

1855 Ku a‘e ‘Ewa; Noho iho ‘Ewa.

Stand-up ‘Ewa; Sit-down ‘Ewa.
The names of two stones, now destroyed, that once
marked the boundary between the chiefs’ land
(Kua‘e ‘Ewa) and that of the commoners (Noho iho
‘Ewa) in ‘Ewa, O‘ahu.

1856 Kuaīlo!
An expression used by one who cannot guess the
answer to a riddle, meaning, “I give up!” If the
riddler doesn’t want to tell the answer, he may reply
tartly: ‘Eu no ka ilo, make! (Maggots move, death!)
1857 Ku a ke‘oke‘o; ‘a‘ohe i hō‘ea mai.
Have stood until bleached white; no one came.
Said of a long, hopeless wait.

1858 Ku aku la i ka pana a Pikoi-a-ka-‘alalā, keiki pana ‘iole

o ke kula o Keahumoa.
Shot by the arrow of Pikoi-[son] of-the-crow, the
expert rat-shooter of the plain of Keahumoa.
Got his just desserts.

1859 Ku aku la i ka pua; ke wī la ka niho.

Hit by an arrow; now he is gnashing his teeth.
Now he is getting his just desserts.
1860 Ku aku la ka‘u lā‘au i ka ‘a‘ama kua lenalena.
My spear pierced the yellow-shelled crab.
This was the boast of the warrior who speared
Ke‘eaumoku at the battle of Moku‘ohai. Ke‘eaumoku
revived and shortly after killed Kiwala‘o. This battle
was between the two cousins Kamehameha and
Kiwala‘o.

1861 Ku a mālo‘elo‘e, lālau na lima i ka hoe nui me ka hoe

iki.
Stand up straight; reach for the big and little paddle.
Said to young people—be prepared to weather
whatever comes your way.

1862 Kuāua nui ho‘i kēlā e hele mai nei.

That is a big shower coming this way.
A company of people is seen approaching.

1863 Kuehu ka ‘ai ho‘opau a ka ua.

Shaken up are the products over which the rain did
its best to produce.
Said of good crops as a result of showers.

1864 Kuha! Nau no ‘oe e hele a‘e.

Spit! You come to seek me of your own accord.
An expression used in a strong hana aloha sorcery
that originated on Maui. It was called Kuhakalani
(Heaven’s expectoration). After the kahuna had
prayed that the victim fall in love with the person
 who consulted him, the consultant was sent to stand
with his back against the wind, holding a flower and
facing a spot where the victim was likely to appear.
Here he spat upon the flower with the words, “Kuha!
Nau no ‘oe e hele a‘e,” and dropped the blossom.
When the victim of the sorcery came near the flower,
an intense love would possess him and he would go
in search of the person who dropped it there.

1865 Kūhela kāhela i ka la‘i o Lele.

Stretched out full-length in the calm of Lele.
Said of a sleeper stretched out in a careless manner.

1866 Kuhikuhi kāhi lima i luna, hāpapa kāhi lima i lalo.

One hand points upward, the other gropes
downward.
Said of a religious leader who teaches others to seek
heavenly wealth while he himself seeks worldly
possessions.

1867 Kuhi no ka lima, ‘āwihi no ka maka, o ka loa‘a no ia a

ka maka onaona.
With a hand gesture and a wink, an attractive person
can get whomever he desires.

1868 Kuhi no ka lima, hele no ka maka.

Where the hands move, there let the eyes follow.
A rule in hula.
1869 Ku ho‘oleheleheki‘i i ka mahina ‘ai a Nūke‘e.
Standing like a protruding-lip image at the food
patch of Nūke‘e.
Standing around doing nothing, gaining nothing;
hence, worth nothing. The reference to Nūke‘e
(Twist-mouth) adds a touch of contempt.

1870 Ku‘ia ka hele a ka na‘au ha‘aha‘a.

Hesitant walks the humble hearted.
A humble person walks carefully so he will not hurt
those about him.

1871 Ku ‘ia ka malama ‘e‘elekoa.

Weathered the storms of the stormy month.
Endured with courage the discomforts and privations
of war.

1872 Ku iho la i Mamalakā, i ka hale o Kāneheoheo.

There one stands at Mamalakā, the house of
Kāneheoheo.
Luck has departed, and one is left disappointed. A
play on heo (to be gone or to depart) in Kāneheoheo.

1873 Ku i ka hāiki, ‘a‘ole mamua, ‘a‘ole mahope.

Stands in a narrow space with nothing before and
nothing behind.
Said of one who has nothing to fall back on and no
one to help.
1874 Ku i ka īpuka o ka hoka.
Stands at the doorway of disappointment.

1875 Ku i ka māna.
Like the one from whom he received what he
learned.
Said of a child who behaves like those who reared
him. Māna is food masticated by an elder and
conveyed to the mouth of a small child. The haumāna
(pupil) receives knowledge from the mouth of his
teacher.

1876 Ku i ka moku.
Stands on the island.
Said of a person who has become a ruler—he stands
on his district or island.

1877 Ku‘i ka pōhaku, ‘anapa ke ahi o ka lewa.

The stones pound; the fire flashes in the sky.
Thunder and lightning.

1878 Ku i ka poholima ua mea he wahine maika‘i.

A beautiful woman stands on the palm of the hand.
A beautiful woman makes one desire to caress and
serve her.

1879 Ku i ka welo.
Fits into the family behavior pattern.
 Whether good or bad, one’s behavior is judged by
the family he belongs to.

1880 Ku i ke ‘aki.
Has reached the very highest spot.

1881 Kū i ke a‘ua‘u.
Jabbed by a small swordfish.
Felt the blows of a smaller person in a fight or a
contest of strength.

1882 Ku i ke Kīpu‘upu‘u.
Buffeted by the Kīpu‘upu‘u.
Said of hurt feelings. Kīpu‘upu‘u is a chilly wind and
rain at Waimea, Hawai‘i.

1883 Ku‘iku‘i, hana pele; holo i uka, holo i kai, holo i kāhi e
pe‘e ai a nalo.
Pound, pound, pulverize; run mountainward, run
seaward, run till you find a hiding place and hide.
The chant used in hide-and-go-seek. One child gently
pounds the back of the “master” and repeats this
chant while the other children run and hide.

1884 Ku‘i pē ‘ia e ka ‘Āpa‘apa‘a.

Pounded flat by the ‘Āpa‘apa‘a wind.
Said of a sudden and terrible disaster, or of one who
has taken a beating. The ‘Āpa‘apa‘a is a wind of
 Kohala.

1885 Ku ka‘apā ia Hawai‘i, he moku nui.

[It is well for] Hawai‘i to show activity; it is the
largest of the islands.
Hawai‘i should lead forth for she is the largest.

1886 Kūkae uli.

Octopus ink.
A term applied to prostitutes in the whaling days
because of their cleverness in escaping from
precarious situations, like an octopus that squirts ink
to cover its escape.

1887 Ku ka hale i Punalu‘u, i Ka-wai-hū-o-Kauila.

The house stands at Punalu‘u, at the gushing water
of Kauila.
Said of one who has found peace and comfort at last.
Ka-wai-hū-o-Kauila is a spring, the gift of a turtle
goddess to the people of Punalu‘u, Ka‘ū, Hawai‘i. The
people of that locality feared the cannibal woman
Kaikapū, who lived near their best springs. In order
to avoid her and obtain water, they dived to the sea
floor where fresh water bubbled up—hence the name
Puna-lu‘u (Water-dived-for). Seeing their difficulty, a
turtle goddess created this spring.

1888 Ku ka hālelo, ke ‘ā o kahawai.

A lot of trash accumulated with the rocks in the
streams.
 The sign of a storm. Also said of the many useless,
hurtful words uttered in anger.

1889 Ku ka lau lama.

Many torches stand.
There are many lighted bonfires, a signal of joy and
victory.

1890 Ku ka liki mai nei ho‘i oia ala.

What a proud stance he has over there.

1891 Ku ka liki o Nu‘uanu i ka makani.

Nu‘uanu draws her shoulders up in the wind.
Said of a show-off.

1892 Ku ka paila, hana ka hā‘awe.

A pile has accumulated; now to carry the load.
Said of a big accumulation of work that requires
effort to clear up. Paila is Hawaiianized from the
English “pile.”

1893 Ku ka pao a Keawe.

Keawe’s burial place stands.
Said of Hale-o-Keawe in Hōnaunau, Kona, Hawai‘i.

1894 Ku ka pu‘ali.
His forces are ready.
 He is ready to get to work.

1895 Ku ka ule, he‘e ka laho.

The penis stands, the scrotum sags.
This expression is not meant to be vulgar. When the
ule or pōule (breadfruit blossom) appears, it is the
sign of the fruiting season. The young breadfruit first
appears upright, and as the fruit grows larger its
stem bends so that it hangs downward.

1896 Ku ka uwahi o Papio.

Up rose the smoke of Papio.
Off she went! The Papio was a boat; rising smoke
indicated that she was departing.

1897 Ku ke ‘ā i ka hale o Kaupō.

The lava is heaped at the house of Kaupō.
A saying from the legend of Pāmano. Pāmano
shouted this as his uncle Waipū was trying to make
him drunk with ‘awa before killing him. The saying
denotes great distress.

1898 Ku ke ‘ā i kai o ‘Āpua.

Lava rocks were heaped down at ‘Āpua.
Said of a confusing untidiness, like the strewing of
lava rocks, or of utter destruction. ‘Āpua, in Puna,
Hawai‘i, is a land of rocks.
1899 Ku ke ‘ehu o ka huhū o ka mea hale, nakeke ka
‘auwae i ka inaina.
The anger of the house owner rises like the [sea]
spray, and the chin rattles with wrath.
Said of an angry host. First uttered by Lohi‘au when
he arrived at Kīlauea and encountered the wrath of
Pele.

1900 Ku ke ‘ehu o na wahi ‘auwa‘a li‘ili‘i.

How the spray dashes up before the fleet of little
canoes.
An expression originating in the game kōnane.
Trifling things are as dust to experts. Used in a chant
of ‘Aukele- nui-a-Iku.

1901 Ku ke pa‘i, hana ka hā‘awe.

A big heap that requires carrying on the back.
A heap of work.

1902 Ku ki‘i i kai o Kahuwā.

The image stands at the shore of Kahuwā.
An idle and ignorant person who stands around like
an image.

1903 Kukū a kākalaioa.

Thorny like the kākalaioa plant.
Said of any unpleasant condition.
1904 Kukui ‘ā mau i ka awakea.
Torch that continues to burn in daylight.
A symbol of the family of Iwikauikaua. After his
daughter was put to death by one of his wives, this
chief made a tour of the island of Hawai‘i with
torches burning day and night. This became a
symbol of his descendants, who included Kalākaua
and Lili‘uokalani.

1905 Kukui-lau-nui-o-Kona.
Thickly leafed kukui of Kona.
A thick cloud that shuts out the light of the sun, like
a heavily leafed kukui tree. This expression was used
in the Kona district of Kaua‘i.

1906 Kukū ka pihapiha a pi‘i ka lena.

The gills stand out and the yellow color arises.
Filled with anger.

1907 Kūkulu ka ‘ike i ka ‘ōpua.

Knowledge is set up in the clouds.
Clouds are observed for signs and omens.

1908 Kūkulu kala‘ihi ka lā i Mānā.

The sun sets up mirages at Mānā.
Said of a boastful person who exaggerates.

1909 Kūkulu kauhale a Limaloa.

 Limaloa builds his house.
Limaloa was the god of mirages who at certain times
of the year would build a village in the moonlight at
Mānā, Kaua‘i. The village would vanish as quickly as
it had appeared.

1910 Kūkuni i ka ‘ili o ka ipo ahi.

Burning the skin of the lovers.
When sparks from hurled firebrands fell near the
spectators, lovers would pick them up quickly and
drop them on the skin. The resulting scar was a
remembrance of the event.

1911 Kula unahi pikapika he‘e.

Kula people, scalers of the suckers on the tentacles
of the octopus.
Said in fun of the people of Kula, Maui. A Kula
chiefess who lived inland did not know what the
suckers on an octopus were and tried to scale them
as one scales fish.

1912 Kūlele ke ‘ehu kai i ka makani.

The sprays are a-flying in the wind.
What wrath!

1913 Kūlia i ka nu‘u.

Strive to reach the highest.
Motto of Queen Kapi‘olani.
1914 Kūlia i ka nu‘u, i ka paepae kapu o Līloa.
Strive to reach the summit, to the sacred platform of
Līloa.
Strive to do your best.

1915 Kuli uwōuwō.

Bellowing deaf person.
Said of a deaf person who speaks louder than
necessary because of his own inability to hear.

1916 Ku loa aku la i kulakula.

Stopped way up on dry land.
Stranded.

1917 Kulu ka waimaka, uwē ka ‘ōpua.

The tears fall; the clouds weep.
When rain falls at the time of a person’s death or
during his funeral, it is said, the gods mingle their
tears with those of the mourners.

1918 Ku mai no, he pali.

There it stands, a cliff.
Said in admiration of a handsome person who, like a
cliff, attracts the attention.

1919 Ku ma ka pā o Homa.
Stood by the fence of Homa.
 Standing in the way of disappointment. A Mr. Oliver
Holmes (“Homa” to the Hawaiians) lived at Polelewa
in Honolulu. A play on homa (disappointment).

1920 Kumuhea kupu ‘ino.

Kumuhea, an evil demigod.
Said of anything destructive to the health. Kumuhea
was a caterpillar god who ruined the health of his
human wife and almost caused her death by keeping
her on a diet of sweet-potato leaves. Her father
called to his father, the god Kū, who deprived
Kumuhea of his human form, thus making it
impossible for him to live with her any more.
Kumuhea lived on Pu‘u‘enuhe in Ka‘ū.

1921 Kūneki na kū‘auhau li‘ili‘i, noho mai i lalo; ho‘okāhi

no, o ko ke ali‘i ke pi‘i i ka ‘i‘o.
Set aside the lesser genealogies and remain humble;
let only one be elevated, that of the chief.
Boast not of your own lineage but elevate that of
your chief. Said to members of the junior line of
chiefs.

1922 Ku no i ke ke‘a.
Like his sire.
Like sire, like child.

1923 Kū‘ono‘ono ka lua o Kuhaimoana.

Deep indeed is the cave of Kuhaimoana.
 Said of a prosperous person. Kū‘ono‘ono (deep) also
means “to be well supplied.” The cave of
Kuhaimoana, a shark god, is at the islet of Ka‘ula.

1924 Ku pākū ka pali o Nihoa i ka makani.

The cliff of Nihoa stands as a resistance against the
wind.
Said of one who stands bravely in the face of
misfortune.

1925 Ku palaka ka wai o Welokā.

The water of Welokā is blocked.
Said of a person who has lost interest or becomes
inactive, or of a situation that is at a standstill.

1926 Ku pāpū Hilo i ka ua.

Hilo stands directly in the path of the rain.

1927 Kūpihipihi loa kāhi koena ‘opihi.

The remaining limpets have dwindled in size.
A modern saying—the finances have dwindled
considerably.

1928 Ku piki mola maoli no.

“Too bit small” indeed.
It is such a tiny little bit. Ku piki mola is
Hawaiianized from the English.
1929 Kūpina‘i i ke alo o Haoaloa.
Keeps repeating in the presence of Haoaloa.
The din of shouting is heard again and again. Also,
the noise keeps flowing like rushing water.

1930 Kūpopou ana i ka pali o Kē‘ē.

Going downhill at the cliff of Kē‘ē.
A play on kē (to object) and ‘e (elsewhere). Said of
one who is not cooperative.

1931 Kūpouli Kānehoa i ka hele a Kauka‘ōpua.

Kānehoa is darkened by the departure of
Kauka‘ōpua.
Said of dark grief at the departure of a loved one.

1932 Ku‘u ēwe, ku‘u piko, ku‘u iwi, ku‘u koko.

My umbilical cord, my navel, my bones, my blood.
Said of a very close relative.

1933 Ku‘u ‘ia ka palu i pi‘i ka moano.

To let down the mashed fish lure so that the moano
fish rises to the surface.
To tell tall tales that attract gullible people. Palu (fish
lure) here refers to lies. The fish come with the idea
of feasting and are caught.

1934 Ku‘u ka luhi, ua maha.

He has let down his weariness and is at rest.
 He is dead. He has left all his labors, all that wearied
his mind and body, and now he is at peace.

1935 Ku‘u manu lawelawe ō o Ho‘olehua.

My bird of Ho‘olehua that cries out about food.
Said of the kioea, whose cry sounds like “Lawelawe
keō! Lawelawe keō!” (“Take the food! Take the
food!”). The kioea is the bird that calls to the
fishermen to set out to sea.
 Ll

1936 Lahaina, i ka malu ‘ulu o Lele.

Lahaina, in the shade of the breadfruit trees of Lele.
The old name for Lahaina was Lele.

1937 Lāhui pua o lalo.

The many flowers below.
The commoners.

1938 Lā‘ie i ka ‘ēheu o na manu.

Lā‘ie, borne on the wings of birds.
Lā‘ie is a gathering place for people. Twin girls were
born at a place now bearing the name of Lā‘ie,
O‘ahu. The older twin, Lā‘iekawai, was reared by her
grandmother, Waka, and was said to rest on the
wings of birds. The younger, Lā‘ielohelohe, was
taken by a kahuna to rear.

1939 La‘i Hauola i ke kai mā‘oki‘oki.

 Peaceful Hauola by the choppy sea.
Peace and tranquility in the face of disturbance.

1940 La‘i ke keha o ka nohona.

One can boast of a peaceful life.

1941 La‘i lua ke kai.

The sea is very calm.
All is peaceful.

1942 Lālau aku ‘oe i ka ‘ulu i ka wekiu, i ke alo no ka ‘ulu, a

hala.
You reach for the breadfruit away at the top and miss
the one in front of you.
Sometimes one who reaches afar misses an
opportunity that is right before him. Once Kalākaua
promised to give a better position to Kama‘iopili of
Maui, but then forgot his promise. One day, while
playing billiards with the king, Kama‘iopili purposely
played very badly and exclaimed, “I ke alo no ka ‘ulu,
a hala,” whenever he missed the cue ball (‘ulu). This
puzzled the king, and when the game was over, he
asked a man who knew all the old sayings what
Kama‘iopili had meant. The king was told that
Kama‘iopili was reminding him that others had been
rewarded with good positions, but that the man right
in front of him, Kama‘iopili, had been forgotten.

1943 Lāna‘i a Kaululā‘au.

Lāna‘i of Kaululā‘au.
 Said in admiration of Lāna‘i. Kaululā‘au was a Maui
chief banished to Lāna‘i by his father for destroying
his breadfruit grove. By trickery Kaululā‘au
destroyed the island’s evil spirits and became its
ruler.

1944 Lāna‘i a ke aea.

Lāna‘i raises its face.
A rude expression for the people of Lāna‘i. Once, a
Lāna‘i chief was conquered in battle, and the
conqueror offered him either humiliation or death.
He was to choose between kissing his conqueror’s
penis or receiving a death clout on the head with a
club. He chose humiliation, and as he bent to kiss the
penis, he lifted his face quickly in distaste. Hence
this saying. His relatives were ashamed, for they felt
he should have chosen death and retained his dignity
as a chief.

1945 Lāna‘i i ke ‘ehu o ke kai.

Lāna‘i stands among the sea sprays.

1946 Lāna‘i po‘o kūkae moa.

Lāna‘i, with head smeared with chicken dung.
Said of the kauwā of Lāna‘i.

1947 Lana ka ‘auwae i kāhi hāiki.

The chin floated in a narrow place.
He barely escaped.
1948 Lanalana, pā i ke Kona, huli pū.
Insecurely rooted, when the Kona winds blow it
topples over.
When one is insecurely rooted in his knowledge or
character, any adversity causes him to fall.

1949 Laua‘e o Makana.

The laua‘e fern of Makana.
Famed in songs and chants is the laua‘e that grows
everywhere at Makana on Kaua‘i. When crushed it
has a scent similar to that of the maile and is often
used with the pandanus fruit in making lei.

1950 Lauahi Pele i kai o Puna, one ‘ā kai o Malama.

Pele spreads her fire down in Puna and leaves cinder
down in Malama.
There are two places in Puna called Malama, one
inland and one on the shore where black sand (one
‘ā) is found.

1951 Lau ‘au‘a.

Much held back.
She ignored the bait. She had a chance to get him
for a husband, but she let her opportunity slip by.

1952 Lau‘ī pekepeke.

Short-leaved ti plant.
An insult applied to the kauwā. Like small-leaved ti,
they weren’t of much use. Longer leaves were better
 liked because they were useful as food wrappers.

1953 Lau-kapalili. Lau-kapalala.

Tremble-leaf. Broad-leaf
These were the names applied to the leaves of the
very first taro plant, which according to legend was
named Hāloa. Taro leaves are sometimes referred to
poetically by these terms.

1954 Lau koai‘e.

Koai‘e leaves.
Said of anything found only in the upland, like the
leaves of the koai‘e tree.

1955 Laulaha ka ‘ai a ke ‘ahi.

The ‘ahi fish takes the hook in swarms.
Said when the sea is full of canoes fishing for ‘ahi.
Also said of a successful business—customers come
in swarms.

1956 Lawea ke kihe i Mauliola.

Take the sneeze to Mauliola.
Said to one who sneezes. A similar saying is Kihe, a
Mauliola.

1957 Lawe i ka ma‘alea a kū‘ono‘ono.

Take wisdom and make it deep.
1958 Lawe ka hanu i ‘Olepau.
The breath was taken to ‘Olepau.
A play on ‘ole (no) and pau (finished). Said of one
who dies by accident, in a war, etc., and not from
natural causes. ‘Olepau is a moon phase in the lunar
month.

1959 Lawelawe mālie ka Wai‘ōpua.

The Wai‘ōpua breeze handles gently.
Said of one whose ways are gentle and easygoing or
of one who is very careful in handling anything.

1960 Lawe li‘ili‘i ka make a ka Hawai‘i, lawe nui ka make a

ka haole.
Death by Hawaiians takes a few at a time; death by
foreigners takes many.
The diseases that were known in the islands before
the advent of foreigners caused fewer deaths than
those that were introduced.

1961 Lawe o Lehua i ka lā; lilo!

Lehua takes away the sun; [it is] gone!
The sun is said to vanish beyond Lehua at sunset. In
love chants, this saying means that one’s sweetheart
has been taken away.

1962 Lawe o Maleka i ka hoa la; lilo!

America takes the mate; [she is] gone!
 This expression was used in a chant of the whaling
days, when some Hawaiians lost their wives and
sweethearts to the white sailors.

1963 Le‘a ka ‘ai a ka ‘iole, ua nui ka ‘ili.

The rats joyously eat their fill, there are many skins
[remaining].
There were two Hilo brothers who lived at Kukuau
and Pu‘ueo. The latter was very prosperous but
neglectful of his needy brother. One day the Kukuau
man decided to visit his wealthy brother and found
many friends eating. After watching them for a while
he made this remark. It was overheard by someone
who reported it to their host. When he came to see
who it was he found that it was his own brother.
Sadly he realized then how he had neglected his own
kin while outsiders enjoyed his wealth. This saying is
sometimes used for one who does for outsiders but
neglects his own.

1964 Le‘a kaena a ka lawai‘a, ua mālie.

The fisherman enjoys bragging when the weather is
calm.
A person who enjoys peace and comfort can very
well boast of his luck.

1965 Le‘a ke kau ‘ai.

The time for food is pleasing.
One can eat with pleasure—there are no wars, just
peace.
1966 Le‘a kūlou a ka lawai‘a, ua mālie.
The fisherman enjoys bending over in his work when
all is calm.
When the sea is calm and no gales blow, the
fisherman can enjoy fishing.

1967 Le‘ale‘a ka ‘ōlelo i ka pohu aku o loko.

Conversation is pleasant when the inside is calm.
Talk is pleasant when hunger is satisfied.

1968 Lehu ke po‘o i ka uwahi o ka ho‘oilo.

The head turns ash gray in the smoke of winter.
Said of one who remains indoors constantly during
the windy, rainy month of Welehu, huddled by a
fireplace for warmth. Later applied to one who
prefers being indoors.

1969 Lei Hanakahi i ke ‘ala me ke onaona o Pana‘ewa.

Hanakahi is adorned with the fragrance and perfume
of Pana‘ewa.
The forest of Pana‘ewa was famous for its maile
vines and hala and lehua blossoms, well liked for
making lei, so Hilo (Hanakahi) was said to be
wreathed with fragrance.

1970 Lei i ke ‘olo.

Wearers of gourds around the neck.
The kauwā, who were a despised people. One who
was marked for sacrifice was made to wear a small
 gourd suspended from the neck by a cord.

1971 Leikō ka ‘anakā.

Let go the anchor.
Hawaiianized from the English, this phrase appears
in chants of the whaling days.

1972 Lei Mahiki i ka ua kōkō‘ula.

Mahiki wears a wreath of rainbow-hued rain.

1973 Le‘i o Kohala i ka nuku na kānaka.

Covered is Kohala with men to the very point of land.
A great population has Kohala. Kauhiakama once
traveled to Kohala to spy for his father, the ruling
chief of Maui. While there, he did not see many
people for they were all tending their farms in the
upland. He returned home to report that there were
hardly any men in Kohala. But when the invaders
from Maui came they found a great number of men,
all ready to defend their homeland.

1974 Lele ‘a‘au na manu o Kīwa‘a.

The birds of Kīwa‘a took flight in confusion.
Said of people fleeing in panic.

1975 Lele au la, hokahoka wale iho.

I fly away, leaving disappointment behind.
 Said of one who is disillusioned after giving many
gifts. Waka‘ina was a ghost of North Kohala who
deceived people. He often flew to where people
gathered and chanted. When he had their attention
he would say, “I could chant better if I had a tapa
cloth.”
In this way he would name one thing after another,
and when all had been given him he would fly away
chanting these words.

1976 Lele i Kona; lele i Ko‘olau.

Flies to the leeward side of the island and flies to the
windward.
Said of one who is hard to locate.

1977 Lele kāhili, holo ka uha‘i, uhi kapa.

Kāhili sway, the door covering is closed, the tapa is
drawn up.
The chief sleeps.

1978 Lele ka hoaka.

The spirit has flown away.
The glory of the land has departed. Also, the person
is dead.

1979 Lele ka ‘iwa mālie kai ko‘o.

When the ‘iwa bird flies [out to sea] the rough sea
will be calm.
1980 Lele ka makani o Makahū‘ena, kuakea ka moana.
When the wind of Makahū‘ena flies, the ocean is
white with foam.
A play on maka (eyes), hū (overflow), and ‘ena (red
hot or wrath) in the name Makahū‘ena (Eyes-spilling-
wrath). Applied to one whose eyes and manner
denote fury. First uttered by Pele in a chant about
the winds of Kaua‘i.

1981 Lele ka manu i Kahiki.

The bird has flown to Kahiki.
He has taken flight like the plover to a foreign
country and is not to be found.

1982 Lele kapu i kai.

The kapu has flown to the sea.
The kapu has been abolished.

1983 Lele koa‘e.

Tropic bird flying.
A term of reproach applied to the kauwā—flyers into
space without a foothold.

1984 Lele kōheoheo i ka pali o Kapaheo.

Plummeting from the cliff of Kapaheo.
A Ka‘ū saying and a play on heo (quickly gone).

1985 Lele Laukī i ka pali.

 Laukī leaped off the cliff.
Said when one in desperation does harm to himself.
Laukī was a native of Puna who was ashamed after
being derided about his small penis, so he committed
suicide by leaping off a cliff. Sometimes applied
humorously to one who has lost his sexual potency.

1986 Lele li‘ili‘i ka lehu o kapuahi.

The ashes of the fireplace are scattered.
Said of one whose wrath sends everybody going in
all directions to get out of his way, or of a scattering
of things helter-skelter. This saying came from the
scattering of ashes at sea by the kahuna ‘anā‘anā on
the night of Kāne or Lono, after he had prayed over
and burnt the “bait” taken from the victim.

1987 Lele no ka ‘ohe i kona lua.

The ‘ohe taro leaps into its own hole.
Each person to his own place. From the legend of
Kamiki, in which the hero called to the various taros
by name, and each leaped into its own hole and
stood there.

1988 Lele o Kohala me he lupe la.

Kohala soars as a kite.
An expression of admiration for Kohala, a district
that has often been a leader in doing good works.

1989 Lewa i ke alahaka o Nu‘alolo.

Swaying on the ladder of Nu‘alolo.
 Lacking security, especially of one who has no home.

1990 Lewa ka waha o ka puhi o Laumeki.

The mouth of the eel of Laumeki gapes.
Said of one who talks so much that his mouth is
hardly ever closed. Laumeki was an eel-man who
lived at Wailau, Moloka‘i. When he saw that Ku‘ula’s
fishpond at Hāna, Maui, was always full of fish, he
decided to assume his eel form and go there to steal
some. On one of his thieving expeditions, he was
caught by a magic hook and drawn ashore, where his
jaw was smashed and left gaping.

1991 Līhu‘e hō‘ā wahie lālā koa.

Līhu‘e lights fires with koa branches.
Līhu‘e, O‘ahu, once had a grove of koa trees whose
branches were used for firewood.

1992 Li‘ili‘i hāuliuli, monimoni ka hā‘ae.

Little hāuliuli fish, makes the mouth water.
Said in reference to a young person who is already
wise in the ways of sex and has a strong attraction
for the opposite sex.

1993 Li‘ili‘i kamali‘i ‘awahia ke au.

Though the child is small, the gall is bitter.
Said of a rude, impudent child.
1994. Li‘ili‘i kamali‘i, nunui ka ‘omo‘omo palaoa; li‘ili‘i pua
mau‘u kihe ka puka ihu.
Small child, but a big loaf of bread; small blade of
grass, but it tickles the nostril enough to cause
sneezing.
Once said by a chiefess in praise of a teenage boy
with whom she had an affair, this became a
humorous saying throughout the islands.

1995 Li‘ili‘i manu ‘ai laiki, akamai i ka hana pūnana.

Small is the rice bird but an expert in nest building.
He may be insignificant but he’s a good worker.

1996 Li‘ili‘i nīoi hiohio ka waha.

Small pepper makes the mouth blow.
Said of one who is small but potent.

1997 Li‘ili‘i ‘ōhiki loloa ka lua.

Little sand crabs dig deep holes.
Said in disgust of little girls too wise in the ways of
sex.

1998 Lī ka ‘ili i ke anu o Haua‘iliki.

The skin is chilled in the cold of Haua‘iliki.
It is extremely cold. A play on the name Hau-a-‘iliki
(Ice-strikes).

1999 Like no i ka la‘i o Hanakahi.

 All the same in the calm of Hanakahi.
There is unity; all are as one. A play on kāhi (one) in
the place name Hanakahi.

2000 Like no Ka‘ena me Waialua.

Ka‘ena and Waialua are one.
Ka‘ena Point is in Waialua. Similar to the saying, “Six
of one and half a dozen of the other.”

2001 Like no lāua me Limunui.

He is like Limunui.
Women fall in love with him as easily as gathering
limu (seaweed). This was said of Kahalai‘a, a chief
who was very handsome and kind.

2002 Like ‘ole ka pilina o ka nihoniho.

The scallops were not all of the same size.
This saying compares people to the scallops on lace.
When all are in harmony, they are attractive and
interesting. But when they are not, they are like lace
with scallops of all sizes and shapes.

2003 Līlā ka mai‘a o ka ‘e‘a, wili ka ‘ōka‘i.

Though the banana of the mountain patch is spindly,
the blossom container twists.
Even a spindly plant or person can bear fruit.

2004 Lilo aku la ka nui a koe ka unahi.

 Most [of the fish] are taken and only the scales are
left.
Said after someone has taken the lion’s share for
himself.

2005 Lilo i ke kake o Lehua.

Absorbed in the kake chant of Lehua.
The kake is a chant composed with words so broken
up that it requires considerable attention to
understand.
Said of one who is so absorbed that he is hardly
conscious of anything else.

2006 Lilo i Puna i ke au a ka hewahewa, ho‘i mai ua piha ka

hale i ke akua.
Gone to Puna on a vagrant current and returning,
finds the house full of imps.
From a chant by Hi‘iaka when she faced the lizard
god Pana‘ewa and his forest full of imps in a battle. It
was later used to refer to one who goes on his way
and comes home to find things not to his liking.
2007 Lilo ka maka i ke kua.
The eyes are turned to the back.
There is an angry look in the eyes.

2008 Lilo loa me Lā‘ielohelohe.

Gone entirely with Lā‘ielohelohe.
A play on lohelohe (droopy). Said of one who droops
with intoxication.

2009 Lima ka‘a lolena.

Hands occupied with uselessness.

2010 Limua ka moku.

The land is moss-covered.
There is peace in the land, and no wars to disturb it.
2011 Limu pahapaha nolu i ke kai.
Sea lettuce, easily swayed by the action of the tide.
A derogatory expression for a person weak of
character or physical ability.

2012 Li‘uli‘u wale ka nohona i ka lā o Hauola, a holoholo i

ke one o ‘Alio.
Long has one tarried in the sunlight of Hauola and
walked on the sand of ‘Alio.
Said in praise of an aged person. There is a play on
ola (life) in the name Hauola.

2013 Li‘u na maka o ke akua i ka pa‘akai.

The eyes of the supernatural beings are made to
smart with salt.
Said of people who have been duped.

2014 Loa‘a i ka lā‘au a Kekuaokalani, o Leheleheki‘i.

You will get Kekuaokalani’s club called Leheleheki‘i.
You will find nothing but disappointment.
Kekuaokalani was a nephew of Kamehameha I, to
whom the latter entrusted the care of his war god
after his death. Kekuaokalani had a club called
Lehelehe-ki‘i (Lips-of-an-image). One meaning of
Leheleheki‘i is “to get around doing nothing but
‘lip’,” that is, talking.

2015 Loa‘a i ka piwa lenalena.

He has caught the yellow fever.
 Said of one who is extremely lazy. A play on lena
(lazy).

2016 Loa‘a kau o ka niu-niu.

You will have yours, the coconut-coconut.
You’ll have nothing for all your trouble! A rude
remark warning one that double disappointment
(niu-niu) is to be expected. A dream of coconuts is a
sign that any project planned for the following day
will meet with failure.

2017 Loa‘a ke ola i Hālau-a-ola.

Life is obtained in the House-of-life.
One is happy, safe, well again. A play on ola (life,
health, healing, contentment, and peace after a
struggle).

2018 Loa‘a pono ka ‘iole i ka pūnana.

The rat was caught right in the nest.
The fellow was caught red-handed.

2019 Lohi‘au Puna i ke akua wahine.

Puna is retarded by the goddess.
Refers to Pele, ruler of volcanoes. The lava flows she
pours into the district retard the work and progress
of the people.

2020 Lomia a wali i ka wali lima ‘ole a ke aloha Squeezed

and crushed by love, who does it without hands.
 Said of heartrending grief.

2021 Lona kau lani.

A block on which the royal [canoe] rested.
A chief whose sire was higher than that of his
mother.

2022 Lonalona ka moana i ka ‘auwa‘a lawai‘a.

The ocean is thickly dotted with fishing canoes.
Said when a large number of people are spread over
a wide area for work or fun, like a very large picnic
group.

2023 Luahine, ke kā‘awe o Ka‘ahumanu.

Luahine, shoulder covering of Ka‘ahumanu.
Ka‘ahumanu was hurt when Kamehameha took her
sister Kaheiheimalie as one of his wives. She swam
out to sea with the intention of going until her
strength gave out. While in the water she saw a boy
following her. She cried out to him to go back, but he
kept following. Noticing that he was getting tired,
she allowed him to lean on her shoulder to rest. Pity
for the boy, Luahine, made her swim back to shore.
So it was said that the boy was Ka‘ahumanu’s
shoulder cove.

2024 Luahine moe nonō.

Old woman who sleeps and snores.
Pele, who is said to sleep in lava beds.
2025 Luhe i ka wai o Pa‘ie‘ie.
Drooped over the pool of Pa‘ie‘ie.
Drunk.

2026 Luhi ‘u‘a i ka ‘ai a ka lio.

Wasted time and labor getting food for the horse.
Applied to one who worked hard, like a Hawaiian
sailor on a whaling ship. Returning home with a well-
filled pocket, he would find many friends and
girlfriends to help him spend his earnings. In a very
short time his cash would be gone and his friends
would find another prosperous person. Sadly he
would return to work.

2027 Luhi wahine ‘ia.

Labored over by a woman.
Spoken in respect and admiration of a family reared
by a woman who alone fed and clothed them.

2028 Lū i ka ‘ōlelo ‘awa‘awa.

Scatters bitter words.
Curses another and says unkind words.

2029 Lū ka makani, mōkākī ka lau lā‘au.

When the wind shakes the trees, the leaves are
scattered.
Said of a wrathful person who causes everyone to
flee from him.
2030 Luluā‘ina ‘ole.
Without freckles or spots.
Said of one who was well cared for in every way,
such as a young chief or a favorite child.

2031 Lūlū ka he‘e.

Now shake for the octopus.
Two men went fishing for octopus. One was half-
witted and often the object of the other’s pranks.
They came to a spot where the crabs had made holes
in the sand, and the wise one said to the fool, “Lūlū
ka he‘e!” The fool dropped his cowry lure and gave
his line the customary jerk, while his companion
continued on to a place where octopus were to be
found. In later years this saying was applied in
derision to one who rode jerkily on horseback with
his legs swaying in time to the animal’s movements.

2032 Lulu kohekohe.

The kohekohe grass is stilled.
Trouble is over. The kohekohe grass, which grows in
wet patches, is taken up, washed, and allowed to
wilt. Then it is spread on the ground with a mat over
it. The owner of the mat then sits down in comfort.

2033 Lu‘ulu‘u Hanakahi i ka ua nui.

Weighted down is Hanakahi by the heavy rain.
Hanakahi, Hilo, was named for a chief of ancient
times. This expression was much used in dirges to
 express heaviness of the heart, as tears pour like
rain.

2034 Lu‘ulu‘u Hanalei i ka ua nui; kaumaha i ka noe o

Alaka‘i.
Heavily weighted is Hanalei in the pouring rain;
laden down by the mist of Alaka‘i.
An expression used in dirges and chants of woe to
express the burden of sadness, the heaviness of
grief, and tears pouring freely like rain. Rains and
fogs of other localities may also be used.
 Mm

2035 Ma‘ema‘e i ke kai ka pua o ka hala, ua ma‘ewa wale i

ka poli o Kahiwa.
Cleaned by the sea are the blossoms of the hala
whose leaves sway at the bosom of Kahiwa.
These two lines from a chant of praise for a chief are
used as an expression of admiration.

2036 Ma‘ema‘e Puna i ka hala me ka lehua.

Lovely is Puna with the hala and lehua.
Refers to Puna, Hawai‘i.

2037 Ma‘ewa‘ewa i ka hale kuleana ‘ole.

One receives abuse in a house without a relative.
Pitiful is the lot of one who dwells with those who do
not care.
2038 Mahae ka ua i Alaka‘i.
The rain at Alaka‘i is divided.
The people are divided in their opinion of their
leader (alaka‘i).

2039 Māhanalua na kukui.

The lights are doubled.
Said of a drunk person who sees double.

2040 Māhukona kālua pa‘a.

Māhukona, roasted whole.
An epithet applied to Māhukona, Hawai‘i. During
Kamehameha’s rule, Kānemakini, a native of
Māhukona, was roasted whole there for thievery.

2041 Mai ‘ala‘ala paha i ka ua o ka Wa‘ahila.

Almost received a scar on the neck, perhaps, from
the Wa‘ahila rain.
He just escaped trouble.

2042 Mai ‘ena i ke kanaka i laka aku Do not shy away from
a person who is attracted to you.
Treat him who comes in kindness with kindness.

2043 Mai hā‘awi wale i ka lei o ka ‘ā‘ī o ‘ala‘ala.

Do not give a lei too freely lest a scrofulous sore
appear on the neck.
 In olden times one never gave the lei he wore except
to a person closely related. Should such a lei fall into
the hands of a sorcerer who disliked him, a
scrofulous sore would appear on his neck. If you
wish to make a present of a lei, make a fresh one.

2044 Mai hahaki ‘oe i ka ‘ōhelo o punia i ka ua noe.

Do not pluck the ‘ōhelo berries lest we be
surrounded by rain and fog.
A warning not to do anything that would result in
trouble. It is kapu to pluck ‘ōhelo berries on the way
to the crater of Kīlauea. To do so would cause the
rain and fog to come and one would lose his way. It is
permissible to pick them at the crater if the first
‘ōhelo is tossed into the fire of Pele. Then, on the
homeward way, one may pick as he pleases.

2045 Mai hana wale aku, he niho.

Do not annoy [him, for] he has teeth.
Do not tamper with him, for he knows the art of
sorcery.

2046 “Mai hea mai oe?”

“Mai Kona mai.”
“Pehea ka ua o Kona?”
“Palahī pua‘a ka ua o Kona.”
“A pehea ke aku?”
“Hī ka pā, hī ka malau.”
“ Where are you from”
“From Kona.”
“How is the rain of Kona?”
 “The rain of Kona pours like the watery excreta of a
hog.”
“How are the aku fish?”
“They run loose from the hook and the bait carrier.”
Said in fun of one suffering from loose bowels. Once,
a chief was out relieving himself when his bowels
were very loose. A runner came by the little-traveled
path through the underbrush and seeing the chief
there extended his greetings. The chief began to ask
questions, which the runner answered. When the
chief went home he told those of his household of the
abundance of rain and the run of fish in Kona. His
servant, whose curiosity was roused, asked, “What
were you doing at the time?” “I was excreting, and
my bowels were loose,” answered the chief. “He
wasn’t talking about the rain and fish,” said the
servant, “he was talking about you.” The chief was
angry when he heard this, but it was too late to do
anything about it.

2047 Mai hele kīkaha aku.

Don’t go a-strutting there.
Don’t give yourself to ways that are offensive to
others.

2048 Mai Hikapoloa mai.

From Hikapoloa.
A play on the name Hikapoloa (Stagger-in-the-dark).
Said of a stupid person, or of a drunk.

2049 Mai hō‘a‘ano aku o loa‘a i ka niho.

 Don’t go daring others lest [you] be caught between
the teeth.

2050 Mai hō‘ale‘ale i ka wai i lana mālie.

Do not stir up water that is still.
Do not stir up contention when all is peaceful.

2051 Mai ho‘omakamaka wahine, he hūpē ka loa‘a.

Do not make friends of a woman lest you blow your
nose with weeping.
Advice to a bride. Be too friendly with another
woman and she may become too friendly with your
husband.

2052 Mai ho‘omāuna i ka ‘ai o huli mai auane‘i o Hāloa e

nānā.
Do not be wasteful of food lest Hāloa turn around
and stare [at you].
Do not be wasteful, especially of poi, because it
would anger Hāloa, the taro god, who would
someday let the waster go hungry.

2053 Mai hō‘oni i ka wai lana mālie.

Do not disturb the water that is tranquil.
Let the peaceful enjoy their peace.

2054 Mai hopu mai ‘oe, he manu kapu; ua kapu na ka

nahele o ‘O‘okuauli.
 Do not catch it, for it is a bird reserved; reserved for
the forest of ‘O‘okuauli.
Do not try to win one who is reserved for another.

2055 Mai ‘ike ‘ole ia no!

It almost missed being noticed!
A sarcastic reply to one who boasts of his
accomplishments.

2056 Mai ka ā a ka w.
From A to W.
The alphabet of Hawaiian.

2057 Mai kaena, o kō ‘ole ‘auane‘i.

Do not boast lest you fail to accomplish what you had
boasted you could do.

2058 Mai ka hikina a ka lā i Kumukahi a ka welona a ka lā i

Lehua.
From the sunrise at Kumukahi to the fading sunlight
at Lehua.
From sunrise to sunset. Kumukahi, in Puna, Hawai‘i,
was called the land of the sunrise and Lehua, the
land of the sunset. This saying also refers to a life
span—from birth to death.

2059 Mai ka ho‘oku‘i a ka hālāwai.

From zenith to horizon.
 An expression much used in prayers. In calling upon
the gods in prayers, one mentions those from the
east, west, north, south, and those from zenith to
horizon.

2060 Maika‘i Kaua‘i, hemolele i ka mālie.

Beautiful Kaua‘i, peaceful in the calm.
Line from a chant.

2061 Maika‘i no ka ho‘oipoipo i ka wā e lana ana ke koko; a

pau ka lana ana, pau no ka hie o ia mea.
Lovemaking is good when the blood is circulating
freely [in youth] but when the blood ceases to
circulate freely [as in old age] the pleasure one
derives from it ceases.

2062 Mai ka lā hiki a ka lā kau.

From the sun’s arrival to the sun’s rest.
Said of a day, from sunrise to sunset. This phrase is
much used in prayers. Any mention of the setting of
the sun was avoided in prayers for the sick; instead
one referred to the sun’s rest, thus suggesting rest
and renewal rather than permanent departure.

2063 Mai ka lā ‘ō‘ili i Ha‘eha‘e a hāli‘i i ka mole o Lehua.

From the appearance of the sun at Ha‘eha‘e till it
spreads its light to the foundation of Lehua.
Ha‘eha‘e is a place at Kumukahi, Puna, Hawai‘i,
often referred to in poetry as the gateway of the sun.
2064 Mai ka ‘ō‘ili ana a ka lā i Kumukahi a ka lā iho aku i
ka mole ‘olu o Lehua.
From the appearance of the sun at Kumukahi till its
descent beyond the pleasant base of Lehua.
From the sunrise at Kumukahi, in Puna, Hawai‘i, to
the sunset beyond the islet of Lehua.

2065 Mai kāpae i ke a‘o a ka makua, aia he ola malaila.

Do not set aside the teachings of one’s parents for
there is life there.

2066 Mai ka piko o ke po‘o a ka poli o ka wāwae, a la‘a ma

na kihi ‘ehā o ke kino.
From the crown of the head to the soles of the feet,
and the four corners of the body.
An expression used in prayers of healing. The four
corners are the shoulders and hips; between them
are the vital organs of the body.

2067 Mai ka pō mai ka ‘oiā‘i‘o.

Truth comes from the night.
 Truth is revealed by the gods.

2068 Mai ka uka a ke kai, mai kāhi pae a kāhi pae o Ka‘ū,
he ho‘okāhi no ‘ohana.
From the upland to the sea, from end to end of Ka‘ū,
there is only one family.
The inhabitants of old Ka‘ū were of one family.

2069 Mai kaula‘i wale i ka iwi o na kūpuna.

Do not dry out the bones of the ancestors.
Do not discuss your ancestors too freely with
strangers, for it is like exposing their bones for all to
see.

2070 Mai ke kai kuwā e nū ana i ka ulu hala o Kea‘au a ka

‘āina kā‘ili lā o lalo o ka Waikū‘auhoe.
Front the noisy sea that moans to the hala groves of
Kea‘au, to the land that snatches away the sun,
below Waikū‘auhoe.
From Puna, Hawai‘i, where the sun was said to rise,
to Lehua, beyond Waikū‘auhoe, where it vanishes out
of sight.

2071 Mai ke kumu a ka wēlau.

From trunk to leaf buds.
The whole thing.

2072 Mai kī‘ai a hālō wale i ko ha‘i ‘īpuka o pā auane‘i i ka

leo.
 Do not peer or peep in the doorway of other people’s
houses or you’ll be struck by the voice.
Mind your own business, or you’ll hear something
that will hurt your feelings.

2073 Mai Kinohi a Hō‘ike‘ana.

From Genesis to Revelation.
From the beginning to the end. A favorite expression
after Christianity was introduced.

2074 Mai kolohe i ka mo‘o o lele i ka pali.

Do not bother lizards or you’ll fall off a cliff.
A warning not to bother lizards lest someday the
mo‘o cause a madness that makes one leap off a cliff
and die.

2075 Maile lau li‘i o Ko‘iahi.

Fine-leaved maile of Ko‘iahi.
Often used in chants. The fine-leaved maile of
Ko‘iahi, in Wai‘anae, was considered the best on
O‘ahu for beauty and fragrance. After the
introduction of goats this beautiful and much-liked
vine vanished.

2076 Mai lele mua o pā auane‘i.

Do not leap first lest you be hurt.
Don’t be the first to start a fight.
2077 Mai lilo ‘oe i puni wale, o lilo ‘oe i kamali‘i.
Do not believe all that is told you lest you be [led as]
a little child.
Do not be gullible; scan, weigh, and think for
yourself.

2078 Mai lou i ka ‘ulu i luna lilo, o lou hewa i ka ‘a‘ai ‘ole;
eia no ka ‘ulu i ke alo.
Do not hook the breadfruit away up above lest you
hook an imperfect one; take the one in front of you.
Why reach afar for a mate? Choose one from among
your own acquaintances 2079 Mai nānā i ka lā‘au
malo‘o, ‘a‘ohe mea loa‘a o laila.
Do not pay attention to a dry tree for there is nothing
to be gained from it.
Nothing is learned from an ignoramus.

2080 Mai nānā i ka ‘ulu o waho, ‘a‘ohe ia nau; e nānā no i

ka ‘ulu i ke alo, nau ia.
Never mind looking for the breadfruit away out, that
is not for you; look at the breadfruit in front of you,
that is yours.
Be satisfied with what you have.

2081 Mai ‘ōlelo i ke kuapu‘u e ku pololei, o hina auane‘i.

Don’t tell the hunchback to stand up straight lest he
fall down.
Don’t go around correcting others.
2082 Mai pa‘a i ka leo, he ‘ole ka hea mai.
Do not withhold the voice and not call out [a
welcome].
From a password chant used in hula schools. It was
often used by one who would like a friendly
invitation to come into another’s home.

2083 Mai pale i ke a‘o a ka makua.

Do not set aside the teachings of a parent.

2084 Mai pi‘i a‘e ‘oe i ka lālā kau halalī o ‘ike ‘ia kou wahi
hilahila e ou mau hoa.
Do not climb to the topmost branches lest your
private parts be seen by your companions.
Do not put on an air of superiority lest people
remember only your faults.

2085 Mai puni aku o hei i ka ‘upena a ka Lawakua.

Do not believe it or you’ll be caught in the net of the
Lawakua wind.
Why believe all that? It is only wind.

2086 Maka‘ā hōlapu kāheka.

Maka‘ā fish that makes a disturbance in the sea pool.
An over-active child who disturbs those around him.
The maka‘ā is an active little fish.

2087 Maka‘ala ke kanaka kāhea manu.

 A man who calls birds should always be alert.
One who wishes to succeed should be alert to every
opportunity, like one who catches birds by imitating
their cries.

2088 Ma ka hana ka ‘ike.

In working one learns.

2089 Ma kāhi maea ma laila ka nalo e wā ai.

Where the odor is bad, there the flies hum.
Scandal-mongers delight in “dirt.”

2090 Ma kāhi o ka hana he ola malaila.

Where work is, there is life.

2091 Ma kāhi o ka makani e pā ai, malaila ka uwahi e hina

ai.
Where the wind blows, there the smoke falls.
Where the chief commands, the subjects go.

2092 Mākālei, lā‘au pi‘i ona ‘ia e ka i‘a.

Mākālei, the stick that attracts and draws the fish.
Said of a handsome person who attracts the interest
of others. Mākālei was a supernatural tree who
attracted fish.
2093 Makali‘i ka malama, makali‘i na maka, makali‘i na
nahele.
Makali‘i is the month in which people squint and
plants grow stunted.
A play on different meanings of makali‘i.

2094 Makali‘i puaināwele ke kai o Keone‘o‘io.

The sea of Keone‘o‘io is dim and distant.
Said of one who feels himself too good for his
associates.

2095 Makani ‘Eka aheahe o Makalawena.

The gentle ‘Eka breeze of Makalawena.

2096 Makani holo‘ūhā.

The wind that brushes the thighs.
A cold wind that chills the legs of the fisherman.
2097 Makani luna ke lele ‘ino mai la ke ao.
There is wind from the upland, for the clouds are set
a-flying.
Signs of trouble are seen. This saying originated
shortly after the completion of the Pu‘ukoholā heiau
by Kamehameha I. He sent Keaweaheulu to Ka‘ū to
invite Keouakuahu‘ula to Kawaihae for a peace
conference between them. Against the advice of his
own high priest, Keouakuahu‘ula went, taking his
best warriors along with him. When outside of
Māhukona, he saw canoes come out of Kawaihae and
realized that treachery awaited him. It was then that
he uttered the words of this saying. His navigator
pleaded with him to go back, but he refused. Arriving
in Kawaihae, Keouakuahu‘ula stepped off the canoe
while uttering a chant in honor of Kamehameha. One
of the latter’s war leaders stepped up from behind
and killed him. All of his followers were slaughtered
except for Kuakahela, who hid and later found his
way home, where he wailed the sad story.

2098 Makapa‘a ‘ike ‘ole i ka ‘ope i‘a.

 One-eyed person who does not see the bundle of fish.
Dried fish were rolled in ti leaves and hung up. When
the leaves dried, they matched the color of the
thatch of the house and often were not noticed at a
glance.

2099 Maka piapia.

Dirty, sticky eyes.
A rude expression applied to one who looks at a
thing but doesn’t seem to see it. Also said of the
sticky eyes of one who has just gotten up from sleep.

2100 Maka‘u ka hana hewa i ka uka o Puna.

Wrongdoing is feared in the upland of Puna.
Wrongdoing in the upland of Puna brings the wrath
of Pele.

2101 Maka‘u ke kanaka i ka lehua.

Man is afraid of the lehua.
When going to the mountains one is warned not to
pluck lehua blossoms lest it rain. Only when one is
going out of the upland region is it permissible to
pluck flowers. So the mountaingoer is said to fear
the lehua.

2102 Maka‘u wāwae.

Feared by the feet.
Said of excreta—unpleasant to step on.
2103 Make auane‘i i ka moana a pae kupapa‘u i Lāna‘i.
May probably die at sea and his corpse wash ashore
on Lāna‘i.
Refers to a person on a very hazardous venture.

2104 Make ia Pipili.

Killed by Pipili.
Killed by Stick-around. So boasted Kamehameha I
when he slew Kapakahili, a Maui chief, in the battle
of Kawa‘anui. He stuck around and succeeded in
eliminating a foe.

2105 Makemake aku la i ka uhu kā‘alo i ka maka.

There is a desire for the parrot-fish that passes the
eyes.
Said when one desires a lass or lad who is passing
by.

2106 Make no ke kalo a ola i ka naio.

The taro dies but lives again in the pinworm.
The matter may be thought dead, but it is likely to
come alive again. Naio (pinworms) were sometimes
found in poi and caused itching in the anal passage.

2107 Make no ke kalo a ola i ka palili.

The taro may die but lives on in the young plants
that it produces.
One lives on in his children.
2108 Make no o Pāmano i ka ‘i‘o pono‘ī.
It was a near relative who destroyed Pāmano.
Troubles often come from one’s nearest relatives.
From the legend of Pāmano, a hero who met his
death through his uncle, Waipū.

2109 Make o Keawe a ku i ke kā‘ai.

Keawe died and stood in the kā‘ai.
The kā‘ai is a plaited container for the bones of a
deceased chief. The head was placed in an upper
compartment and the bones of the body in the lower
one, which was shaped like an armless, legless torso.

2110 Make o Keawe me kona kālele.

Keawe and the person he leaned upon are both dead.
Said to one who has a habit of depending on others.
Keawe-i-kekahi-ali‘i-o-ka-moku was a noted chief of
Hawai‘i.

2111 Make o Mikololou a ola i ke alelo.

Mikololou died and lived again through his tongue.
Said of one who talks himself out of a predicament.
Mikololou was a shark god of Maui destroyed by the
shark goddess Ka‘ahupāhau of Pearl Harbor for
expressing a desire to eat a human being. He was
drawn up to land where his flesh fell off and dried in
the heat of the sun. One day some children found his
tongue in the sand and played with it, tossing it back
and forth. When it fell into the sea, the spirit of
 Mikololou possessed it and it became a living shark
again.

2112 Mākole iho hewa i Mākua.

Red-eyed one goes to Mākua by mistake.
Applied to one who has gone off his course. Once, a
red-eyed person left Mokulē‘ia, O‘ahu, intending to
go to Mākaha, but went by way of Kawaihāpai and
arrived at Mākua instead.

2113 Mākole la i Waolani.

The red-eyed ones at Waolani.
Waolani, Nu‘uanu, was said to have been the home of
many defective people—the hunchbacked, the club-
footed, the red-eyed, and so forth. To see such a
person anywhere outside of Waolani was regarded as
a sign of bad luck.

2114 Ma Ko‘olau e ‘ōlelo ai, he lohe ma Kona.

Words spoken on the windward side are heard on the
leeward side.
Said of anything spoken that travels very quickly
through the land.

2115 Makua keiki i ka poli.

The child in the heart has grown up to be a man.
Said of one who loved as a child and finds his love
reawakened in manhood. First uttered by Lohi‘au,
whose love reawakened upon meeting his old
sweetheart, Pele‘ula.
2116 Malalo aku au o ko leo.
I will be under your voice.
I will obey you in all you command.

2117 Mālama i ke kala ka i‘a hi‘u ‘oi.

Watch out for the kala, the fish with a sharp tail.
A warning to beware of a person who is well
equipped to defend himself. The kala, a surgeonfish,
has a spike near the caudal fin which it uses in
defense.

2118 Mālama o ‘ike i ke kaula ‘ili hau o Kailua.

Take care lest you feel the hau-bark rope of Kailua.
Take care lest you get hurt. When braided into a
rounded rope, hau bark is strong, and when used as
a switch it can be painful.

2119 Mālama o kole ka lae.

Watch out lest the forehead be skinned.
Pay heed what you do lest you get hurt.

2120 Mālama o kū i ke a‘u, ka i‘a nuku loa o ke kai.

Take heed that you are not jabbed by the swordfish,
the long-nosed fish of the sea.
Do not annoy that fellow, or you will suffer the
consequences.

2121 Mālama o pakū ke au.

 Take care not to break the gall bladder.
Watch that you do not do anything to cause
bitterness.

2122 Mālama o pā ‘oe.

Be careful lest the result be disastrous to you.
Watch your step lest evil attach itself to you. A
warning not to break a kapu.

2123 Māla ‘uwala.

Potato patch.
Said in annoyance by an oldster when another
Hawaiian asks in English, “What’s the matter?”
“Matter” sounds like “māla,” and the retort “Māla
‘uwala” squelches any more questioning.

2124 Mālia Hāna ke ahuwale nei Kaihuokala.

Hāna is calm, for Kaihuokala is clearly seen.
Kaihuokala is a hill on the Hāna side of Haleakalā.
When no cloud rests upon it, it is a sign of clear
weather. Also expressed Mālie Maui, ke waiho mai la
Kaihuokala.

2125 Malia paha he iki ‘unu, pa‘a ka pōhaku nui ‘a‘ole e

ka‘a.
Perhaps it is the small stone that can keep the big
rock from rolling down.
He may not seem to be a very important person, but
he may be the support needed to sustain a superior.
2126 Malō ka wai i ka lā.
The water dries up in the sun.
Joy withers in the presence of wrath.

2127 Maloko o ka hale, ho‘opuka ia ka pili, a mawaho o ka

hale, he haku ia.
Inside of the house you may mention your
relationship, but outside of the house your chief is
your lord.
Those who served the chief in his home were usually
loyal blood relatives. From childhood they were
taught not to discuss the relationship with anyone
outside of the household, and always to refer to their
chief as Ku‘u haku (My lord), never by any
relationship term. Only the chief could mention a
relationship if he chose.

2128 Malolo kai e! Malolo kai!

Tide is not high! Tide is not high!
Said of threatening disaster. Robbers once lived at a
place in Wai‘anae now known as Malolo-kai. Their
spies watched for travelers to kill and rob. When
there were only a few that could be easily overcome,
the spies cried. “Low tide!” which meant disaster for
the travelers. But if there were too many to attack,
the cry was “High tide!”

2129 Malo‘o ka lani, wela ka honua.

When the sky is dry, the earth is parched.
2130 Malu ke kula, ‘a‘ohe ke‘u pueo.
The plain is quiet; not even the hoot of an owl is
heard.
All is at peace.

2131 Maluna mai nei au o ka wa‘a kaulua, he ‘umi ihu.

I came on a double canoe with ten prows.
I walked. The “double canoes” are one’s two feet and
the “ten prows” are his toes.

2132 “Māmā Hilo?” “‘Ae, māmā Hilo i ka wai ‘ole.”

“Is Hilo light?” “Yes, Hilo is light for lack of water.”
A question asked of a runner, and his reply. It means
that the way is clear, with no robbers or unpleasant
experiences, and no rains to swell the streams and
make traveling difficult.

2133 “Māmaki” aku au, “hamaki” mai ‘oe. Pehea ka like?

I say “māmaki” and you say “hamaki.” How are they
alike?
Once a Hawaiian had some tapa made of māmaki
bark which he wished to trade with some white
sailors. He did not speak English and they did not
speak Hawaiian. He said, “He kapa māmaki kēia.”
(“This is kapa made of māmaki.”) Although they did
not know exactly what he said, they understood that
his goods were for sale. They asked, “How much?”
He thought they were asking what kind of tapa he
had, so he answered, “Māmaki.” Again the sailors
asked, “How much?” which sounded like “hamaki” to
 the Hawaiian. In exasperation he cried, “I say
‘māmaki‘ and you say ‘hamaki.‘ How are they alike?”
This utterance came to apply to two people who
absolutely cannot agree.

2134 Māmā Kona i ka wai kau mai i ka maka o ka ‘ōpua.

Kona is lightened in having water in the face of the
clouds.
Kona is relieved, knowing that there will be no
drought, when the clouds promise rain.

2135 Mānā, i ka pu‘e kalo ho‘one‘ene‘e a ka wai.

Mānā, where the mounded taro moves in the water.
Refers to Mānā, Kaua‘i. In ancient days there were
five patches at Kolo, Mānā, in which deep water
mound-planting was done for taro. As the plants
grew, the rootlets were allowed to spread
undisturbed because they helped to hold the soil
together. When the rainy season came, the whole
area was flooded as far as Kalamaihiki, and it took
weeks for the water to subside. The farmers built
rafts of sticks and rushes, then dived into the water.
They worked the bases of the taro mounds free and
lifted them carefully, so as not to disturb the soil, to
the rafts where they were secured. The weight of the
mounds submerged the rafts but permitted the taro
stalks to grow above water just as they did before
the flood came. The rafts were tied together to form
a large, floating field of taro.

2136 Mānā kaha kua welawela.

 Mānā where the back feels the heat [of the sun].
Refers to Mānā, Kaua‘i.

2137 Mana‘o paha ‘oe i ka ‘ele‘ele o ku‘u ku‘emaka he

kauwā au nau?
Do you think that because my eyebrows are black I
am your servant?
Said in annoyance by one who is asked to do
distasteful work. Kauwā were sometimes identifiable
by the black tattoos on their foreheads.

2138 Manene ka pepeiao.

The ears have an unpleasant sensation.
Said when someone uses vulgar and obscene
language—the ears are offended.

2139 Mānoa ali‘i, Mānoa kānaka.

Mānoa of the chiefs, Mānoa of the commoners.
In ancient days an invisible line was drawn from the
center of the low, green hill, Pu‘u Luahine, at the
head of Mānoa Valley, to the center of Rocky Hill
back of Punahou School. Looking up into the valley,
Mānoa of the commoners was on the right side. Here
lived the commoners and here too, the excreta of the
chiefs was secretly buried by the kahu moka
(protector and keeper of the excreta). This was an
important position, for if any of the excreta fell into
the hands of an enemy, the chief might die through
sorcery. On the left side of the valley lived the chiefs
and their retainers.
2140 Mānu‘unu‘u wale kini o Honokōhau.
Multitudinous are the inhabitants of Honokōhau.
Said of the people of Honokōhau, Maui, who were
known for having big families.

2141 Ma ‘o, ma ‘o ka uwahi; mākole, mākole ma‘ane‘i.

Yonder, yonder the smoke; here, over here, the
inflamed eyes.
Said of a person who takes a part against another
and after winning, comes around to express
friendship and sympathy.

2142 Mao ‘ole ke kai o Mokupaoa.

Endlessly rough is the sea of Mokupaoa.
Endless bad luck. Mokupaoa means “Island of
Misfortune.”

2143 Maui a Kama.

Maui, island of Kama.
Kamalalawalu was a ruling chief of Maui.

2144 Maui no ka ‘oi.

Maui excels.
From the song of this title by the Reverend Samuel
Kapū.

2145 Maui po‘ohakahaka.

Maui the empty headed.
 The people of Maui were said to lack intelligence.
This saying originally referred to the empty skulls of
defeated Maui warriors.

2146 Mauli‘awa ke aho.

The breath hiccoughed.
He gasped his last.

2147 Mauna Kea, kuahiwi ku ha‘o i ka mālie.

Mauna Kea, standing alone in the calm.

2148 Mauna Loa kīkala nui.

Big-sterned Mauna Loa.
The Mauna Loa was a ship that plied between the
islands. This expression is applied in derision to a
woman who is large in the rear. Also expressed,
Mauna Loa kīkala ‘ūpehupehu: Swollen-sterned
Mauna Loa.

2149 Maunu ‘eka‘eka.

Dirty bait.
Said of a person whose personality does not attract,
as inferior bait fails to attract fish.

2150 Maunu pai‘ea.

Bait of pai‘ea crab.
Angry words coming out of the mouth. When a
fisherman went out to sea he sometimes chewed
 crabs and spewed them into the water to attract fish.

2151 Me‘e u‘i o Hanalei.

The handsome hero of Hanalei.
Said of one who is attractive.

2152 Mehameha wale no o Pu‘uloa, i ka hele a

Ka‘ahupāhau.
Pu‘uloa became lonely when Ka‘ahupāhau went
away.
The home is lonely when a loved one has gone.
Ka‘ahupāhau, guardian shark of Pu‘uloa (Pearl
Harbor), was dearly loved by the people.

2153 Me he lau no ke Ko‘olau ke aloha.

Love is like the ends [fingertips] of the Ko‘olau
breeze.
Love is like a zephyr—gentle and invisible but
present nevertheless.

2154 Me he makamaka la ka ua no Kona, ke hele la a kipa i

Hanakahi.
The rain is like a friend from Kona—it goes and calls
on Hanakahi.
These are two lines from an old chant used to
express a friendly visit with one who dwells in a
distant place.
2155 Me he makani hulilua la, huli ka mana‘o, hele ka
no‘ono‘o.
Like the wind that blows one way and then blows
another, so does the mind turn and the thoughts
depart.
Said of one who makes a promise and then forgets
all about it.

2156 Miki ka ‘īlio kahu ‘ole no ka hemahema.

Stray dogs will take what one neglects to care for.
When one is careless with his possessions, they may
be stolen.

2157 Mimiki ke kai, ahuwale ka papa leho.

When the sea draws out in the tidal wave, the rocks
where the cowries hide are exposed.
Secrets will out on the day of wrath.

2158 Minamina ka leo o ke ali‘i i ka hā‘ule i ka pūweuweu.

A pity to allow the words of the chief to fall among
the clumps of grass.
A reminder to heed the commands and wishes of
one’s chief.

2159 Mo‘a a‘e la no kā ka ‘alae huapī.

The red-headed mudhen has finished cooking her
own.
Said of a selfish person who does only for himself
with no regard for others. A play on pī (stingy) in
 huapī. From the legend of Māui.

2160 Mo‘a i kapuahi a Uli.

Cooked in Uli’s fireplace.
Destroyed by sorcery.

2161 Moa kākala ‘ole.

A spurless cock.
A weakling.

2162 Moa kani ao.

A chicken that cackles in the daytime.
A woman who talks all day.

2163 Moa kani hewa.

A cock that crows too soon.
One who speaks out of turn.

2164 Mo‘a nopu ka lā i ke kula o Ho‘olehua.

The sun scorches the plain of Ho‘olehua.
Refers to Ho‘olehua, Moloka‘i.

2165 Mo‘a nopu o ke kau.

Summer’s first parched product.
The first sweet potato of the summer or the first
from one’s field.
2166 Moe i ka lau o ka lihilihi.
The sleep on the tip of the eyelashes.
A very light sleep.

2167 Moe i ka moe kapu o Niolopua.

Asleep in the sacred sleep of Niolopua.
Dead. Niolopua is the god of sleep.

2168 Moe i ka moe kau a ho‘oilo.

Asleep with the sleep that lasts through summers
and winters.
Dead.

2169 Moe i kauwawe.

The sleep under the leaf covering of an imu.
Death, compared to an imu that was covered and
never opened again.

2170 Moe kokolo ka uahi o Kula, he Hau.

The smoke of Kula traveled low and swift, borne by
the Hau wind.
Said of one who is swift in movement. Also, in love
and war much depends on swiftness and subtlety.

2171 Moe kūpuna i ka mamo, a puka hou mai no na mamo.

Ancestors slept with descendants, and more
descendants were born.
 Said when a girl mates with a supernatural lover in a
dream and later bears him a child. The lover might
be a family ‘aumakua, hence the reference to an
ancestor.

2172 Moe lāpu‘u i ke anu o Pu‘upā.

Sleep curled up in the cold of Pu‘upā.
Said of a person who sleeps with legs drawn up, as
with cold. Also said in derision about one who likes
to sleep.

2173 Moe loa ka wahine, nānā wale ke kāne.

When a wife oversleeps, the husband just looks
about.
A lazy wife is no help to her husband.

2174 Moe loa ke kāne, nānā wale ka wahine.

When the husband sleeps too much, the wife just
looks about.
A lazy husband does not help his wife.

2175 Moena hāunu ‘ole o ka nahele.

Mat of the forest to which no strips are added in
making.
Said of a bed made of fern, banana, or other leaves
of the forest—one needs no strips of lauhala or other
material to make a mat.

2176 Moena pāwehe o Ni‘ihau.

 Patterned mat of Ni‘ihau.
Poetic expression often used in reference to Ni‘ihau.
Fine makaloa mats of Ni‘ihau, beautifully patterned,
were famed throughout the islands.

2177 Moe po‘o a hi‘u i Kalae‘oi‘o.

Lies head and tail at Kalae‘oi‘o.
Is up to the neck in trouble. Processions of ghosts
were sometimes encountered here. If one had a
relative among them, he escaped death; if not, he
perished.

2178 Mōhala i ka wai ka maka o ka pua.

Unfolded by the water are the faces of the flowers.
Flowers thrive where there is water, as thriving
people are found where living conditions are good.

2179 Mōhala ka pua, ua wehe kaiao.

The blossoms are opening, for dawn is breaking.
One looks forward with joy to a happy event.

2180 Mōhala maika‘i ke oho o ke kupukupu.

Unfolded well are the fronds of the ferns.
Said of a handsome person.

2181 Mōhio lū ‘ope‘ope.

Gale that scatters bundles.
 Said of an untidy person who scatters his
possessions around.

2182 Mō ka piko.
Cut is the umbilical cord.
A friendly relation between closely related persons
has been severed. To dream of an injury to one’s piko
is an omen of the death of a close relative.

2183 Mō ke kī la—make!
Cut is the kī—it is death!
Used in riddling contests of old, when persons who
failed to guess correctly were often tortured or put
to death. A wicked Puna chief once invented a riddle
that no one could solve: He kī e, he kī e, mō ke kī—
make! (It is the kī, it is the kī, [when it is] cut [there
is] death!) The answer? The parts of the body whose
names include the word kī, such as kīkala (hip) and
kihi po‘ohiwi (shoulder). Many people tried and
failed to guess the answer and so were put to death.
Finally, an old woman took pity on a youthful
contestant and secretly told him the solution. In
addition she told the youth about an additional kī
that the chief himself had forgotten. On the day of
his contest, the youth answered the chief’s riddle.
Then he challenged the chief with the same riddle. A
dispute arose when the chief denied that there were
any other body parts with kī. The youth pointed to
the chief’s fingernails (miki‘ao) and was declared the
winner. The wicked chief was put to death as he had
put others to death.
2184 Mokihana onaona o Maunahina, lei ho‘ohihi a ka
malihini.
The fragrant mokihana berries of Maunahina, lei in
which visitors delight.
Maunahina is a mountain on Kaua‘i, where the
mokihana berries grow best.

2185 Moku holo honua.

A land-sailing ship.
Any animal used for transportation.

2186 Moku i ka ‘ohe a Kaha‘i.

Cut off by the bamboo knife of Kaha‘i.
Said of any complete severing. Kaha‘i was a chief
who traveled afar. He is credited with introducing
the first breadfruit plant to the islands.

2187 Moku ka huelo o Kalahumoku la!

Bitten off was the tail of Kalahumoku!
Said when one starts a fight and then gets beaten.
Kalahumoku was a supernatural dog from Kahiki
who became the friend of ‘Aiwohikupua, chief of
Kaua‘i. He was taken by the latter to Hawai‘i to fight
the lizard guardian of Paliuli and to destroy
‘Aiwohikupua’s sisters, who resided there. The girls
had been deserted by the chief when they did not
win for him the woman he wanted to wed. The lizard
won the battle and the dog returned to his friend
with his cars chewed up and part of his tail bitten off.
2188 Moku ka ihu ia Hio la!
Bitten off is the nose by Hio!
Used by adults to frighten children into staying at
home. Hio was an akua (ghost) who wandered about
peering into the doors of homes and biting off the
noses of those who annoyed him. He escaped when
his companions were caught in a fishnet set by the
supernatural hero Kamiki at Ku‘unaakeakua (Net-let-
down-for-akua), Makalawena, Kona.

2189 Moku ka pepeiao, na ke ali‘i ia pua‘a.

When the ear is cut, it is a sign that the pig belongs
to the chief.
The ears of certain pigs were cut to show that they
were the property of the chief.

2190 Molale loa no kumupali o Kalalau.

Clearly seen is the base of Kalalau cliff.
It is obvious that one is way off the subject. A play on
lalau (to wander, err).

2191 Moloka‘i ‘āina o ka ‘eha‘eha.

Moloka‘i, island of distress.
This expression came about after the establishment
of the leper colony there. It refers to the separation
of loved ones, the ravages of the disease, and the sad
life in the early days at Kalawao, when so much was
lacking for the comfort of the patients.

2192 Moloka‘i ko‘o lā‘au.

 Moloka‘i of the canoe-poler.
The reef at the southern shore of Moloka‘i extends
out as far as one-half mile in some places. At low tide
the water is no more than eight feet deep. Because it
is so shallow, the people could propel their canoes
with poles.

2193 Moloka‘i ku‘i lā‘au.

Moloka‘i, pounder of medicine.
The kāhuna of Moloka‘i were said to be experts in
compounding medicines and poisonous potions. Also,
a stick dance bore this name.

2194 Moloka‘i nui a Hina.

Great Moloka‘i, land of Hina.
The goddess Hina is said to be the mother of
Moloka‘i.

2195 Moloka‘i pule o‘o.

Moloka‘i of the potent prayers.
Moloka‘i is noted for its sorcery, which can heal or
destroy.

2196 Mū ka waha heahea ‘ole.

Silent is the mouth of the inhospitable.
It is considered rude not to call a welcome (heahea)
to anyone approaching one’s home.
2197 Mu‘u mōkākī ka lau lā‘au, he makani kā.
The leaves lie strewn about in a pelting gale.
The remnants of a violent burst of temper.

2198 Mu‘umu‘u hōkake ipukai.

One-armed fellow who messes up his meat dish.
An expression of ridicule for a person who has lost a
hand or is without hands or fingers. He messes up
his dish in his attempt to pick up the food. Also said
in humor of anyone who is clumsy with his hands.
 Nn

2199 Na ‘āle āpi‘ipi‘i o na kai ‘ewalu.

The rising billows of the eight seas.
The “eight seas” are the channels between the
islands.

2200 Na ‘ale hānupanupa o Pailolo.

The choppy billows of Pailolo.
Pailolo is the channel between O‘ahu and Moloka‘i.

2201 Na ‘ale kua loloa o Ka‘ie‘ie.

The long-backed billows of Ka‘ie‘ie.
Ka‘ie‘ie is the channel between Kaua‘i and O‘ahu.

2202 Na ‘ale kuehu o Māmala.

The billows of Māmala with wind-blown sprays.
Māmala is the entrance to Honolulu Harbor.
2203 Na ali‘i mai ka pō mai.
Chiefs from the night.
Chiefs whose ancestors were chiefs in remote
antiquity and were recognized by the gods.

2204 Na ali‘i o ke kuamo‘o o Hāloa.

Chiefs of the lineage of Hāloa.
Said of high chiefs whose lineage goes back to
ancient times—to Hāloa, son of Wākea. Wākea mated
with Ho‘ohokukalani and had two sons, both named
Hāloa. The older Hāloa was born a taro, the younger
one a man. It was this younger brother that the high
chiefs name with pride as their ancestor.

2205 Na‘aupō wale o Kāneiahuea.

Ignorant indeed is Kāneiahuea.
A Nāpo‘opo‘o, Hawai‘i, saying for one who blunders
on without using his head.

2206 Na ‘e‘epa o Waolani.

The ‘e‘epa of Waolani.
Waolani, Nu‘uanu, was the home of legendary beings
like the Nāmū (Silent ones), the Nāwā (Loud ones),
menehune, and akua. This saying applies to anyone
whose ways are incomprehensible.

2207 Nae iki ‘Īao i ka uhiwai.

‘Īao is barely breathing in the heavy mist.
 Said of one who is in dire distress, with trouble
pressing on all sides.

2208 Nahā ka huewai a ua kahe ka wai.

The gourd water-bottle is broken and the water has
run out.
The body is dead; life has fled.

2209 Nahā ka mākāhā, lele ka ‘upena.

When the sluice gate breaks, the fishnets are
lowered.
One’s loss may be another’s gain.

2210 Nahā ke kanaka, ka hale o ke aloha.

Broken is man, the house of love.
One is grieved by the death of a beloved.

2211 Na hala o Kekele.

The hala grove of Kekele.
This grove, famous for the variety and fragrance of
its hala, was found at the foot of Nu‘uanu Pali. Some
people declare that although the hala trees have
been cut down for many years, they can still smell
the fragrance in the breeze as they pass at night.

2212 Na hala o Naue ‘au i ke kai.

The hala of Naue swim out to sea.
 The hala trees of Naue, Kaua‘i, seem to reach out to
sea. This expression is used in songs and chants.

2213 Nahā na ‘ōmaka wai a ka lihilihi.

Broken are the water-holders of the eyelashes.
Tears spill.

2214 Na hana pō‘alo maka.

Eye-scooping deeds.
Acts of treachery toward those who have shown
kindness.

2215 Nāhiku hauwala‘au.

Much loud-talk Nāhiku.
Said of loud-voiced people. Refers to Nāhiku, Maui.

2216 Nāhiku kō‘ala‘ala ‘ole.

[A man of] Nāhiku quickly departed, taking nothing
with him.
Said of one who has left too abruptly.

2217 Na hoa ‘aka o ke one hauli o ka malama.

Laughing friends—when the sands look dark in the
moonlight.
Said of friends who will laugh and play in the
moonlight but who will not lend a hand when
daylight and labor 2218 Na hono a Pi‘ilani.
The hays of Pi‘ilani.
 The realm of Pi‘ilani, a powerful ruling chief of Maui,
included the islands of Moloka‘i and Lāna‘i, as well
as all the bays of Maui whose names begin with
hono.

2219 Na honu ne‘e o Polihua.

The moving turtles of Polihua.
Polihua is a place on Lāna‘i where turtles come to lay
their eggs.

2220 Na ‘ilina wai ‘ole o Kohala.

The waterless plains of Kohala, where water will not
remain long.
After a downpour, the people look even in the
hollows of rocks for the precious water.

2221 Na ‘ili puakea o Maleka.

The white-blossom skin of Maleka.
Said of fair-skinned Americans.

2222 Naio ‘ai kae.

Dung-eating pinworm.
An expression of contempt for one who slanders,
especially his own kin.

2223 Na kāhi ka malo, na kāhi e hume.

The loincloth of one, the other can wear.
 A close relationship. As a general rule, Hawaiians
would not wear the clothing of people other than
blood relatives. In explaining genealogy to a young
relative, this conveyed the idea that a relationship
was near enough to warrant the wearing of each
other’s clothing.

2224 Na kai ‘ewalu.

The eight seas.
The “seas” that divide the eight inhabited islands.

2225 Na kai haele lua o Kalae, o Kāwili lāua o Hala‘ea.

The two sea currents of Kalae—Kāwili and Hala‘ea.
The Hala‘ea current, named for an evil chief who was
swept away, comes from the east to Kalae and
sweeps out to sea. The Kāwili (Hit-and-twist) comes
from the west and flows out alongside the Hala‘ea.
Woe betide anyone caught between.

2226 Na ka ‘īlio ka nānā pono.

Only dogs stare.
Said to a person who stares.

2227 Nakaka ka pua‘a, nahā ka wa‘a; aukāhi ka pua‘a

mānalo ka wa‘a.
The pig cracks, the canoe breaks; perfect the pig,
safe the canoe.
Whenever a new canoe was launched, a pig was
baked as an offering to the gods. If the skin of the
roasted pig cracked, misfortune would come to the
 canoe; but if it cooked to perfection the canoe would
last a long time.

2228 Na ka makua e komo i ka ‘āwelu o keiki, ‘a‘ole na ke

keiki e komo i ka ‘āwelu o ka makua.
Let the parent wear out his children’s old clothes,
but do not let the children wear their parent’s old
clothes.
Some Hawaiians would wear the partly worn
clothing of their children. However, wearing the old
clothing of one’s parents was kapu.

2229 Na kamali‘i ka ‘ū lua.

It is a child that grunts twice.
Said of a child too young to understand. When asked
if he has eaten, he grunts “yes,” and when asked if
he is hungry he again grunts “yes.”

2230 Na ka mikimiki mua no ka loa‘a.

The first on the spot is the one who receives.
The Hawaiian equivalent of “First come, first
served.” Also expressed as Na ka ‘oi‘oi mua ka loa‘a.
2231 Na ka mua, na ka muli.
Belonging to the older, belonging to the younger.
An explanation of the parentage of cousins.

2232 Na ka pua‘a e ‘ai; a na ka pua‘a ana paha e ‘ai.

[It is] for the pigs to eat; and perhaps the pigs will
taste [you].
A reminder to be hospitable to strangers. From the
following story: A missionary and two Hawaiian
companions arrived hungry and tired in Keonepoko,
Puna, after walking a long distance. Seeing some
natives removing cooked breadfruit from an imu,
they asked if they could have some. “No,” said the
natives, “it is for the pigs to eat.” So the visitors
moved on. Not long after, leprosy broke out among
the people of Puna. The first to contract it were
taken to O‘ahu and later sent on to Kalaupapa.
Others died at home and were buried. When the last
ones finally died, there was no one to bury them, and
the pigs feasted on their bodies. Thus, justice was
served.
2233 Na ka pupuka ka lili.
Jealousy belongs to the ugly.

2234 Na ke akua ‘oe e ‘ike.

May the god see you.
An ‘ānai (to rub hard) curse that someone meet with
dire trouble sent him by the gods. To alleviate this,
one replies quickly, if he remembers to, “Me ‘oe no
kau” (“Let your words remain with you”) or “Ho‘i no
kau ‘ōlelo maluna ou” (“May your words go back on
you”). This turning back of a curse is called ho‘iho‘i.

2235 Na keiki a Kalaihaohia.

The children of Kalaihaohia.
Greedy people. A play on kalai (hew) and haohia
(grab-all-one-can).

2236 Na keiki huelo loloa o ka ‘Āina Pua.

The long-tailed sons of the Flowery Kingdom.
The Chinese, who once wore queues.

2237 Na keiki o Waipouli me Honoma‘ele.

Children of Waipouli and Honoma‘ele.
A humorous reference to very dark people. A play on
pouli (dark) in Waipouli and ‘ele (black) in
Honoma‘ele.

2238 Na keiki uneune māmane o Kula.

 The lads of Kula, who tug and pull the māmane up by
the roots.
An expression of admiration for the people of Kula,
Maui, who accomplish whatever they set out to do.

2239 Na ke kanaka mahi‘ai ka imu ō nui.

The well-filled imu belongs to the man who tills the
soil.

2240 Nakeke ka ua i ka lau o ka niu.

Rain patters on the coconut leaves.
Said of idle talk.

2241 Na kōhi kelekele a Kapu‘ukolu.

The rich foods of the Triple Hills.
Kapu‘ukolu is on Kaua‘i, an island known for its
abundance. This saying describes any abundance of
delicious food.

2242 Na ku‘i a Mehe‘ula.

The blows of Mehe‘ula.
Mehe‘ula was a war leader of Kalaniōpu‘u who, when
defeated, would run away and return later. This
saying is applied to one who runs away and returns
later to resume the fight.

2243 Naku li‘i.

Little wallower.
 Said of one who grovels and kowtows.

2244 Na kūmau palapa‘a o Na‘alehu, oia mau no ka papa‘a.

The thick-walled calabashes of Na‘alehu are always
crusted [with dried poi].
A Ka‘ū saying—the thick-headed natives of Na‘alehu
are strict adherents to principles.

2245 Na kupa he‘e ‘Āhiu i ka la‘i o Kahana.

The native sons who surf in the ‘Āhiu wind in the
peaceful land of Kahana.
Said in admiration of a native of Kahana, O‘ahu. In
the days when Hi‘iaka traveled to Kahana as a
woman, surfing was done there only by the chiefs.
The ‘Āhiu is a well known wind of Kahana.

2246 Na lā ‘ae ‘oia.

The days that were days indeed.
The days of youth, prosperity, and strength.

2247 Na lā e lana ana ke koko.

The days when the blood circulates freely.
Youth.

2248 Na la‘i a Ehu.

The calm regions of Ehu.
The districts of Kona, Hawai‘i, where
Ehunuikaumanamana once ruled. Also, an epithet for
 Kalākaua, taken from a name chant.

2249 Na lālā kapu a Lono.

The sacred branches of Lono.
Refers to the various branches of the chiefly families
directly descended from the god Lonoikamakahiki.

2250 Na lehua o Līhau i pehia e ka noe.

The lehua blossoms of Līhau, weighted by the mist.
Līhau, a mountain of Maui, was noted for its
beautiful lehua blossoms.

2251 Na lehua o Lulu ‘upali.

The lehua blossoms of Lulu‘upali.
Famed in songs of Kaua‘i were the lehua blossoms of
Lulu‘upali.

2252 Na lehua o Mokaulele.

The lehua blossoms of Mokaulele.
The lehua blossoms of Mokaulele, Hilo, are famed in
legends and chants.

2253 Na lehua puakea o Ninauapo.

The white lehua blossoms of Ninauapo.
White lehua blossoms flourished at Ninauapo in
Mānoa, O‘ahu.
2254 Na lihilihi o Āwihikalani.
The eyelashes of Blinking-lord.
Sleep.

2255 Na līpoa ‘ala o Kawehewehe.

The fragrant līpōa of Kawehewehe.
The līpoa seaweed of Waikīkī, especially at
Kawehewehe, was so fragrant that one could smell it
while standing on the shore. Often mentioned in
songs about Waikīkī.

2256 Nalowale i ke ‘ehu o ke kai.

Lost in the sea sprays.
Said of one who disappears from sight to avoid
coming in contact with others, like a canoe that
speeds away and raises sprays so that it can’t be
seen.

2257 Nalowale na maka, hūnā i ke ao uli.

The face is out of sight, hidden in the sky.
Said of one who is dead.

2258 Na makani paio lua o Kawaihae.

The two conflicting winds of Kawaihae.
Refers to the Mumuku wind from the uplands and
the Naulu wind, which brings the rains to Kawaihae.

2259 Na maka o ka makani.

 Eyes of the wind.
Clouds, which show the direction of the wind.

2260 Na mamo a ke kipi.

Descendants of rebels.
Said of the people of Ka‘ū, who rebelled against
oppression.

2261 Na mamo i ka halo o Kūa.

The descendants of the gill fins of Kūa.
The people of Ka‘ū, Hawai‘i, are related to Kūa, the
great shark god and protector of that district, by
descent from his human sister.

2262 Na mamo piha‘ā i kai o Ka‘alu‘alu.

The driftwood descendants at the sea of Ka‘alu‘alu.
Said of the innumerable children of large families,
who are like the driftwood that litters the beach of
Ka‘alu‘alu, Ka‘ū.

2263 Na mamo uwī waiū o Waikakalaua.

Children of the cow-milkers of Waikakalaua.
The Portuguese. At one time there were many
Portuguese working in a dairy at Waikakalaua,
O‘ahu.

2264 Na manu leo nui o Pana‘ewa.

Loud-voiced birds of Pana‘ewa.
 Loud talkers. Pana‘ewa, Hilo, was famous for its
lehua forests that sheltered the honey-sucking birds.
Here people went to gather lehua and maile.

2265 Nana i waele mua i ke ala, mahope aku mākou, na

pōki‘i.
He [or she] first cleared the path and then we
younger ones followed.
Said with affection and respect for the oldest sibling
(hiapo).

2266 Nanā ka leo o ke kai o Ho‘ohila.

Surly is the voice of the sea of Ho‘ohila.
Said of one who speaks harshly.

2267 Nanā ka maka; hana ka lima.

Observe with the eyes; work with the hands.
Just watching isn’t enough. Pitch in and help!

2268 Nānā ka maka; ho‘olohe ka pepeiao; pa‘a ka waha.

Observe with the eyes; listen with the ears; shut the
mouth.
Thus one learns.

2269 Nānā ke‘e ka i‘a i ka maunu ‘eka‘eka.

The fish look askance at dirty bait.

2270 Nānā no a ka lā‘au ku ho‘okāhi.

 Look for the plant that stands alone.
Often said by those seeking strong medicinal herbs.
A plant that stood by itself was considered better for
medicine than one that grew close to others of its
kind.

2271 Nānā no a ka ‘ulu i pakī kēpau.

Look for the gummy breadfruit.
Advice to a young girl—Look for a man who has
substance, like gummy breadfruit, which is a sign of
maturity.

2272 Nani i ka hala ka ‘ōiwi o Kahuku.

The body of Kahuku is beautified by hala trees.
Refers to Kahuku, O‘ahu.

2273 Nani Ka‘ala, he ki‘owai na ke kēhau.

Beautiful Ka‘ala, a pool that holds the dew.
Praise of Mt. Ka‘ala, on O‘ahu, a depository for the
dew.

2274 Nani ka ‘ike a ka he‘e i na wahi leho li‘ili‘i.

It is wonderful how the octopus notices the little
cowries.
Said sarcastically of a man who looks at young girls
with lust.

2275 Nani ka ‘ōiwi o ka lā‘au i ka luaiele ‘ia e ka makani.

 Beautiful is the body of the tree, even when swayed
this way and that by the wind.
Even through adversities and dissipation some
people remain handsome.

2276 Nani ka waiho a Kohala i ka la‘i.

Beautiful lies Kohala in the calm.
An expression of admiration for Kohala, Hawai‘i, or
for a person with poise and charm—especially a
native of that district.

2277 Nani Lē‘ahi, he maka no Kahiki.

Beautiful Lē‘ahi, object of the eyes from Kahiki.
Diamond Head, always observed with interest by
visitors from foreign lands.

2278 Nani Puna pō i ke ‘ala.

Beautiful Puna, heavy with fragrance.
Praise for Puna, Hawai‘i, where the breath of maile,
lehua, and hala blossoms are ever present.

2279 Na niu kulakula‘i a na ali‘i ‘ai moku.

The coconut trees pushed over by the ruling chiefs.

2280 Na niu moe o Kalapana.

The reclining coconut trees of Kalapana.
In ancient times it was a custom in Kalapana, Puna,
to force a young coconut tree to grow in a reclining
 position in commemoration of a chiefly visit. The last
two such trees were made to bow to Chiefess Ululani
and Queen Emma. On one of Queen Emma’s visits to
Puna, she was asked to participate in a
commemoration. While mounted on a horse, she held
a single coconut leaf growing from a tree, while the
people pulled and strained until the tree was bent.
Then the tree was fastened down so that it would
grow in a reclining position. These trees are
mentioned in chants and songs of Puna.

2281 Na niu ulu ao‘a o Mokuola.

The tall, slim coconut trees of Mokuola.
Mokuola (now called Coconut Island) in Hilo, is a
place where pandanus and coconut trees were
numerous.

2282 Na ‘Ole ka pō, o na ‘Ole ke ao, he ‘ole ka loa‘a.

The nights are ‘Ole, the days are ‘Ole—nothing to be
gotten.
The tide is high in the ‘Ole period and no fish are
caught.

2283 Na pahu kapu a La‘amaikahiki, ‘Ōpuku lāua o Hāwea.

The sacred drums of La‘amaikahiki—‘Ōpuku and
Hāwea.
These were the drums brought by La‘amaikahiki
from the South Sea.

2284 Na pali alo lua o Waipi‘o.

 Cliffs of Waipi‘o that face each other.
Said of Waipi‘o, Hawai‘i.

2285 Na pali hāuliuli o ke Ko‘olau.

The dark hills of Ko‘olau.
The hills and cliffs of the windward side of O‘ahu are
always dark and beautiful with trees and shrubs.

2286 Na pali kinikini o Kahakuloa.

The multitudinous cliffs of Kahakuloa.
Refers to Kahakuloa, Maui.

2287 Nāpelepele na pali o Kalalau i ka wili a ka makani.

Weakened are the cliffs of Kalalau in being buffeted
by the wind.
Said of one who is worn out.

2288 Na po‘e o ka pō.

People of the night.
An epithet applied to unseen gods who help their
devotees.

2289 Na pōhaku kālai a ‘Umi.

The hewn stones of ‘Umi.
The girls in the household of ‘Umi, chief of Hawai‘i,
were well cared for; but, like stones, they did not go
freely from place to place.
2290 Na pu‘e ‘uwala ho‘ouwai.
Movable mounds of sweet potato.
It was the custom of Pūla‘a, Puna, Hawai‘i, to remove
the best mounds of sweet potato, earth and all, to
wide strips of thick, coarse lauhala mats stretched
out on racks. When a chief came on a visit, these
mats were placed on the right-hand side of the road
and made kapu. Should he return, the mat-grown
potato field was carried to the opposite side of the
road so that it would still be on the right of the
traveling chief.

2291 Na pu‘e ‘uwala ‘īna‘i o ke ala loa.

The sweet-potato mounds that provide for a long
journey.
Said of a patch of sweet potatoes whose crops are
reserved for a voyage or journey.

2292 Na pu‘u haelelua, o Pili me Kalāhikiola.

The hills that go together—Pili and Kalāhikiola.
These two hills that stand together are often
mentioned in chants and legends of Kohala.

2293 Naueue ka hi‘u o ka i‘a lewa i ke kai.

The tails of the fish that move in the sea tremble.
Said of fish, such as the hīnālea, in the cold month
Welehu. The tails of the hīnālea bend as they seek
hollows in the corals for hiding.

2294 Nau ke keiki, kūkae a na‘au.

 Yours is the child, excreta, intestines and all.
In giving a child to adoptive parents, the true
parents warned that under no condition would they
take the child back. To do so would be disastrous for
the child. Recognition, love, and help might continue;
but removal while the adoptive parents live—never.

2295 Nau ke ku‘i, lohi ka lima.

When one grinds the teeth, the hand slows.
Anger makes one slow in working.

2296 Na‘u ke po‘o o ka i‘a.

Keep the head of the fish for me.
Used to annoy a man on his way to fishing. It was
believed that such a request would give him no catch
at all.

2297 Na ‘ulu hua i ka hāpapa.

The breadfruit that bears on the ground.
Breadfruit trees of Ni‘ihau were grown in sinkholes.
The trunks were not visible, and the branches
seemed to spread along the ground. These trees are
famed in chants of Ni‘ihau.

2298 Nau na ku‘i o ka niho o ka lā.

The teeth of the sun gnash.
Said of a very warm day in which the heat is almost
unbearable.
2299 Na wāhine kia‘i alanui o Nu‘uanu.
The women who guard the Nu‘uanu trail.
Hapu‘u and Kala‘ihauola were supernatural women
whose stone forms guarded the Nu‘uanu trail near
the gap. It was around Kala‘ihauola that the
umbilical cords of babies were hidden to ensure their
good health. When the new road over the Nu‘uanu
Pali was made, these stones were destroyed.

2300 Na wai ‘ehā.

The four wai.
A poetic term for these places on Maui: Wailuku,
Waiehu, Waihe‘e, Waikapū, each of which has a
flowing water (wai).

2301 Na wai ho‘i ka ‘ole o ke akamai, he alanui i ma‘a i ka

hele ‘ia e o‘u mau mākua?
Why shouldn’t I know, when it is a road often
traveled by my parents?
Reply of Liholiho when someone praised his wisdom.

2302 Na wai ke kupu o ‘oe?

Whose sprout are you?
Whose child are you? Also expressed Na wai ke kama
o ‘oe?

2303 Na waimaka o ka lani.

The tears of heaven.
 Rain at someone’s death or during his funeral is
declared to be the affectionate tears of the gods, who
weep in sympathy with the mourners.

2304 Nāwele ka maka o Hinaulu‘ōhi‘a.

Pale is the face of Hinaulu‘ōhi‘a.
Said of the pink rim around the blossom end of the
white mountain apple. Refers to the goddess Hina.

2305 Ne‘e aku, ne‘e mai ke one o Punahoa.

That way and this way shifts the sand of Punahoa.
Said of a group that divides, or of an undecided
person who shifts one way and then another.

2306 Ne‘e papa ka helu a ka lā i Punahoa.

The sun continued to scorch at Punahoa.
The fight didn’t end quickly.

2307 Nei ka honua, he ōla‘i ia.

When the earth trembles, it is an earthquake.
We know what it is by what it does.

2308 Nele i ka mea poepoe, nele ka pilina mai.

Lacking the round object, no one stays around.
When one lacks round dollars to spend, companions
disappear.
2309 Nēnē ‘aukai.
A seagull.
A ship, which is compared to a white bird over the
sea.

2310 Niau kololani ka helena, hūnā na maka i ke aouli.

Silently, quickly he departed, to hide his eyes in the
sky.
Said of one who has died suddenly.

2311 Nihoa i ka moku manu.

Nihoa, island of birds.

2312 Ni‘ihau a Kahelelani.

Ni‘ihau, land of Kahelelani.
Kahelelani was the name of an ancient ruler of the
island of Ni‘ihau. The tiny seashell that is made into
the finest lei on the island now bears the name of
Kahelelani.

2313 Ni‘ihau i ka uhi pahe‘e.

Ni‘ihau of the slippery yam.
The island of Ni‘ihau was noted for its fine yams.
When grated raw for medicine, yams are very
slippery and tenacious.

2314 Ni‘ihau i ke kīkū.

Ni‘ihau leans back firmly.
 Ni‘ihau people are independent.

2315 Niniu Moloka‘i, poahi Lāna‘i.

Moloka‘i revolves, Lāna‘i sways.
A description of the revolving of the hips and the
swaying movements in hula.

2316 Niniu Puna, pō i ke ‘ala.

Puna is dizzy with fragrance.
Puna is a land heavily scented with the blossoms of
hala and lehua.

2317 Niu maka o nōla‘ela‘e.

Green coconuts for a clear vision.
In ancient days the water of young coconuts (niu
hiwa a Kāne) was used by priests in divination.

2318 No‘eau ka hana a ka ua; akamai ka ‘imina o ka

no‘ono‘o.
Clever are the deeds of the rain; wise in seeking
knowledge.
Said in admiration of a clever person.

2319 Noenoe ke aloha o Kānehoa.

Misty is the love of Kānehoa.
Said of a friend who departs peevishly. A play on hoa
(friend) in the name Kānehoa.
2320 No Hanamā‘ulu ka ipu puehu.
The quickly emptied container belongs to
Hanamā‘ulu.
Said of the stingy people of Hanamā‘ulu, Kaua‘i—no
hospitality there. At one time, food containers would
be hidden away and the people of Hanamā‘ulu would
apologize for having so little to offer their guests.

2321 No Hilina paha, ke huikau ala ka ‘ōlelo.

Perhaps he was born in Hilina—his speech is
confused.
A play on hili (confusion). Hilina is the month of
winds.

2322 Noho i ka hohonu me he i‘a la.

Remains in deep water, like a fish.
Said of one who won’t associate with others.

2323 Noho i ke puhi.

Sits in the blowhole.
Jailed. One who falls into a blowhole rarely escapes.

2324 Noho kāpae.

Riding sidesaddle.
Living together out of wedlock.

2325 Noho ke koa‘e i ka lua.

The tropic bird remains in the hole.
 Said of one who does not express his opinion.

2326 Noho maialile ka ua o Hilo, ‘elua wale no māua.

Keep your silence, O rain of Hilo, there are only two
of us.
Uttered by Kanuha in retort when rebuked by the
Reverend Titus Coan for Sabbath-breaking: “Hold
your silence, for there are only two of us in
authority”—meaning Kanuha and Governor Kuakini.
Rev. Coan was not to give orders when either was
present. Now it is used to mean, “Keep quiet. You’re
not the boss around here.”

2327 Noho na makani a Kāne, lawe i ke ō.

When the winds of Kāne blow, carry your food along.
When one doesn’t know what to expect, it is better to
be prepared. On windy days, fruits fall and vegetable
crops are lashed and beaten.

2328 Noho no ke kanaka a ka lā mālie, kau ka ipu hōkeo a

ka lawai‘a, nānā ana i ka ‘ōpua.
A person waits for a clear day, sets up the gourd that
holds the fisherman’s paraphernalia, and observes
the clouds.
To a fisherman, a clear day, his tools, and the signs
and omens seen in the clouds are important.

2329 Noho pū i ka uahi pōhina.

Sat together in the gray smoke.
 Said of a teacher and pupils who sat about a smoky
fire at night.

2330 No Ka‘alu‘alu no la ho‘i kūpuna.

Naturally, when the ancestors hailed from Ka‘alu‘alu.
A play on ‘alu‘alu (baggy or loosefitting). Said of any
person whose clothes do not fit properly or whose
bundles are not secure. Ka‘alu‘alu is a place in Ka‘ū,
Hawai‘i.

2331 No Ka‘aona, ke ona ia ala.

[He was born] in Ka‘aona, for he attracts.
A play on ona (to attract). Children born in the
month of Ka‘aona are said to be attractive to others,
even when their features are very plain.

2332 No kāhi ka pilikia, pau a pau.

When one is in trouble, all [give aid].

2333 No kai he‘e ‘oe.

You belong to the sea where octopus is found.
You are a liar! A play on he‘e (octopus) which is part
wahahe‘e (falsehood).

2334 No Kaipāpa‘u, paha?

From Kaipāpa‘u, perhaps?
A play on the name Kaipāpa‘u (Shallow-sea). He
must be from Kaipāpa‘u, for he appears to be
 shallow-minded.

2335 No Kalae no la ho‘i ke keiki.

The lad is from Kalae after all.
A boast : “He is a smart lad.” A play on lae
(forehead). Refers to Kalae, Ka‘ū, Hawai‘i.

2336 No ka noho ‘āina ka ‘āina.

The land belongs to the one dwelling on it.
Land was given to people by the chiefs. Should
members of the family go elsewhere, the one who
dwelled on the land was considered the owner. A
returning family member was always welcome, but
the one who tilled the soil was recognized as holding
the ownership.

2337 No ke ‘ehu kakahiaka.

Belongs to the early morning hours.
Said of one who is not well versed.

2338 No Kūki‘i ke kanaka.

The person hails from Kūki‘i.
A play on ku (stand) and ki‘i (image). Said of a lazy
person who is as inactive as a wooden image.

2339 No Kula ia po‘e ke hoe hewa nei.

To Kula belong the people who are such poor
paddlers.
 Kula, Maui, people are ignorant. Also, never mind
the talk of fools.

2340 No Miloli‘i aku la paha, ke lōli‘i ala.

Perhaps [he] is from Miloli‘i, to be so relaxed.
Said of one who takes it easy. A play on lōli‘i
(carefree) in Milo-li‘i.

2341 Nona ka malo, na‘u e hume; no‘u ka malo, nana e

hume.
His loincloth I could wear; my loincloth he could
wear.
Said of very close kin.

2342 Nona ka ‘ūmi‘i lauwili i ka pāka‘awili.

His is the tie that is twisted and entangled into one
that holds fast.
His ancestors have intermarried and re-intermarried
to preserve the bloodline of his family. He is
therefore of a very high and kapu rank.

2343 No nehinei a‘e nei no; heaha ka ‘ike?

[He] just arrived yesterday; what does he know?

2344 No Pelekunu mai paha?

From Pelekunu, perhaps?
Said of one who is not clean. A play on pelekunu
(musty odor). Refers to Pelekunu, Moloka‘i.
2345 No‘u o luna, no‘u o lalo, no‘u o uka, no‘u o kai, no‘u
na wahi a pau.
Above, below, the upland, the lowland are mine;
everywhere is mine.
Said by Kamehameha III to encourage his lover
Kalama to come to him. She need not fear the wrath
of Ka‘ahumanu for he, Kamehameha, was the master
everywhere.

2346 Nui ka ‘ai ma ke kuahiwi, pu‘u no ka ‘ai, ‘i‘o no ka i‘a.

There is much food in the mountain; pu‘u is food and
‘i‘o is meat.
This was said by the Reverend David Lyman, a
missionary, in 1857 when his pupils went with him to
the mountain and complained of having no food for
the journey—there was an abundance of hāpu‘u and
hō‘i‘o ferns in the mountains.

2347 Nui ka hanu o Limahuli i na lehua o Lulu‘upali.

Heavily-sighed Limahuli falls over the lehua
blossoms of Lulu‘upali.
Said of a person in love who sighs over a sweetheart.

2348 Nui kalakalai, manumanu ka loa‘a.

Too much whittling leaves only a little wood.

2349 Nui pūmai‘a ‘olohaka o loko.

Large banana stalk, all pith inside.
 Said of a person with a large physique but with no
strength to match it.

2350 Nuku ‘ou‘ou.

Jutting beak.
Applied to one who spreads malicious gossip.

2351 Nūnū lawe leka o Kahului.

Letter-carrying pigeon of Kahului.
In 1893 carrier pigeons arrived at Kahului, Maui.
One was brought to Honolulu and released with a
letter tied to its neck. It flew back to Kahului. This
was of such great interest to the people that a song
was written and a quilt design made to
commemorate the event.
 Oo

2352 O‘ahu a Lua.

O‘ahu, island of Lua.
According to an old legend, Lua is the father of
O‘ahu.

2353 O‘ahu, ka ‘ōnohi o na kai.

O‘ahu, gem of the seas.
O‘ahu is the principal island of the group.

2354 O‘ahu maka ‘ewa‘ewa.

O‘ahu of the averted eyes.
This saying began with Hi‘iaka, who asked two of her
kinsmen on O‘ahu for a canoe to take her to Kaua‘i.
They gave her a broken one, which she and her
companion mended with no help from the men. In
disgust, she called them O‘ahu maka ‘ewa‘ewa. After
 that, O‘ahu was said to have the least friendly people
of all the islands.

2355 O ‘Alelele ke kawa kaulana o Makawao.

‘Alelele, the famous diving pool of Makawao.
Refers to Makawao, Maui.

2356 O ‘Awili ka nalu, he nalu kapu kai na ke akua.

‘Awili is the surf a surf reserved for the ceremonial
bath of the goddess.
Refers to Pele. There were three noted surfs at
Kalapana, Puna: Kalehua, for children and those just
learning to surf; Ho‘eu, for experienced surfers; and
‘Awili, which none dared to ride. When the surf of
‘Awili was rolling dangerously high, all surfing and
canoeing ceased, for that was a sign that the gods
were riding.

2357 O ‘Ewa, ‘āina kai ‘ula i ka lepo.

‘Ewa, land of the sea reddened by earth.
‘Ewa was once noted for being dusty, and its sea was
reddened by mud in time of rain.

2358 ‘Ōhai o Papiohuli.

The ‘ōhai of Papiohuli.
At Papiohuli, Mānā, Kaua‘i, grew the ‘ōhai trees that
bore red or whitish blossoms. These trees grew in
profusion in olden days but are now rare. The
blossoms made beautiful lei.
2359 O Hāna ia, he ‘āina au pehu.
That is Hāna, land where lack was known.

2360 ‘Ōhao ‘īlio.

Dog tied by the neck.
An expression of contempt for the kauwā. While
waiting to be taken to the heiau to be sacrificed, a
kauwā was compelled to wear a small gourd
suspended from the neck with a cord.

2361 ‘Ohi aku ka pō a koe kēia.

The night has taken all but this one.
All are dead; this is the only survivor.

2362 ‘Ōhi‘a noho malu.

Mountain apple in the shade.
Said of a beautiful or handsome person, who is
compared to a mountain apple that ripens to
perfection in the shade.

2363 ‘Ohi hāpuku ka i‘a o Kapa‘au.

Any kind of fish was gathered at Kapa‘au.
At time of famine no one was particular about the
kind of fish he received.

2364 ‘Ohi hāpuku ka makapehu o Kaunu.

The hungry of Kaunu greedily gather.
 Said of one who greedily takes anything, good or
inferior. Also said of one who talks carelessly without
regard for the feelings of others.

2365 ‘Ohi hāpuku ka wahie o Kapa‘au.

Anything was gathered up as fuel at Kapa‘au.
Said of one who takes anything and everything. At
one time Kohala suffered a drought and food became
scarce. The women did their best to raise food at
‘Āinakea while the men traveled far in search of
some means of relieving the famine. In order to cook
their meager, inferior crops, the women used
whatever they found for fuel—dried sugar-cane
leaves, grasses, potatoes, and so forth.

2366 ‘Ohi ka manu o ke ao.

The bird of the day reaps its reward.
Said in praise of one’s industry whereby he has
gained prosperity. “The bird of the day” refers to the
industrious ‘uwa‘u that flies daily to the sea for its
food.

2367 O Hikapoloa ka makuakāne, o Lanihūpō ka

makuahine.
Hikapoloa was the father and Lanihūpō the mother.
Said of an utterly stupid person. A play on the names
of the father (Stagger-in-the-dark) and the mother
(Stupid chief).

2368 O Hikapoloa ka pō, he pō ki‘iki‘i, he pō na‘ana‘a.

 Hikapoloa is the night—a leaning night, a stretching
night.
A play on ka pō loa (the long night). Said when one
waits wearily for the night to pass, when there is
nothing to do to shorten the hours.

2369 O Hinaia‘ele‘ele ka malama, ‘āluka ka pala a ka ‘ōhi‘a.

Hinaia‘ele‘ele is the month when the mountain
apples ripen everywhere.

2370 O Hinaia‘ele‘ele ka malama, ‘ele‘ele ka umauma o ke

kōlea.
Hinaia‘ele‘ele is the month in which the breast
feathers of the plovers darken.

2371 O Hinaia‘ele‘ele ke kāne, o Pō‘ele‘i ka wahine, hānau

ke keiki, he keiki ‘akena a ha‘anui.
Hinaia‘ele‘ele is the husband, Pō‘ele-‘i (Supreme-
dark-one) the wife; a child born to them is a boaster
and an exaggerator.
Said of a child born in the month of Hinaia‘ele‘ele.

2372 ‘Ohi wale ka i‘a a Palapala.

Palapala merely takes the fish.
Said when a person who does nothing profits from
the labor of others. Palapala was a lazy fellow who
did no fishing himself but knew the ancient rule
about fish caught in a net: when a net full of fish was
drawn ashore, no one—child or adult—was rebuked
when he picked out a fish for himself. Nobody
 minded that Palapala often took fish, but his boast
‘Ohi wale ka i‘a a Palapala annoyed them.

2373 Oho ku kai.

Hair immersed in sea water.
Said of fishermen who spend much time plying their
trade—their hair is often wet from sea sprays.

2374 O Honoli‘i, huewai ‘olā‘olā i ka nuku.

Honoli‘i, where the water bottle gurgles at the
mouth.
Said of those of Honoli‘i, Hilo, by Hi‘iaka. In ancient
days, expert sorcerers there who prayed others to
death muttered prayers that sounded like the
gurgling of a water bottle.

2375 O Honu‘apo aku no ia o kahi o ka ‘ahu‘awa.

That is Honu‘apo where the ‘ahu‘awa grows.
A Ka‘ū saying about disappointment. The ‘ahu‘awa
was much used as fiber for straining ‘awa. A play on
hoka (to strain, to be disappointed).

2376 O hua‘ole ka lā, o nakaka ka lā, o ‘ōmilu ka lā, o

pōnalo ka lā.
Fruitless is the day, cracked is the day, puny is the
day, blighted is the day.
Said of a day that brings no luck to the worker.

2377 ‘Ōhua palemo.

 Slippery ‘ōhua.
A term for uhu spawn. When applied to a person it
means a slick, clever fellow who gets away with
mischief.

2378 ‘Ōhule ke po‘o i niania.

Bald of head and smooth.
Said of a bald-headed man.

2379 ‘Ohu‘ohu Halemano i ka lau lehua.

Bedecked is Halemano with lehua leaves.
An expression of admiration for a good-looking
person.

2380 ‘Ohu‘ohu Punalu‘u i Ka-wai-hū-o-Kauila.

Punalu‘u is adorned by the rushing water of Kauila.
Refers to Punalu‘u, Ka‘ū.

2381 ‘Oiai e nānā mai ana no na maka.

While the eyes still look around.
While a person is living, treat him kindly and learn
what you can from him.

2382 ‘Oia kona ma‘i he ake pau.

His disease is tuberculosis.
Said of a person who is too eager to finish his work.
A play on ake pau (eager to finish), the Hawaiian
term for tuberculosis (literally “consumed lung”).
2383 ‘Oia la he koa no ke ano ahiahi; ‘oia nei no ke ano
kakahiaka.
He is a warrior of the evening hours; but this person
here is of the morning hours.
That person has had his day and is no longer as
active as before; but this person is strong, brave, and
ready to show his prowess.

2384 ‘Oia mau no i ke alo pali.

Ever the same before the face of the cliff.
Just the same as ever.

2385 ‘Oia mau no na ēwe a Kamaunuaniho.

The descendants of Kamaunuaniho are ever the
same.
A play on niho (teeth) in the name Kamaunuaniho.
Said of a nasty person.

2386 Oi ho‘i he hana hā‘awe o kaumaha.

It isn’t work to carry this heavy burden on the back.
It’s no trouble at all.

2387 ‘Oi ka niho o ka lā i Kūmanomano.

Sharp are the teeth of the sun at Kūmanomano.
A very hot place is Kūmanomano. A play on
manomano (much).

2388 ‘Oi kau ka lā, e hana i ola honua.

 While the sun yet shines do all you can.
While there is earthly life (ola honua), do all you can.

2389 O Ikiiki ke kāne, o Ho‘opaupauaho ka wahine, hānau

ke keiki, he keiki huhū koke.
Ikiiki is the husband, Ho‘opaupauaho (Cause-
shortness-of-breath) is the wife; a child born to them
is short of temper.
Said of a child born in the month of Ikiiki.

2390 O ‘Ikuwā i pohā kō‘ele‘ele, ‘ikuwā ke kai, ‘ikuwā ka

hekili, ‘ikuwā ka manu.
‘Ikuwā is the month when the dark storms arise, the
sea roars, the thunder roars, the birds make a din.

2391 O ‘Ikuwā ke kāne, o Pa‘iakuli ka wahine, hānau ke

keiki, he leo nui.
‘Ikuwā is the husband, Pa‘ia-kuli (Deafening-noise) is
the wife; a child born to them is loud of voice.
Said of a child born in the month of ‘Ikuwā.

2392 ‘Ō‘ili pulelo ke ahi o Kāmaile.

The fire of Kāmaile rises in triumph.
Said of one who is victorious over obstacles, this is
the first line of a chant composed for Kamehameha
II. In olden days, firebrands hurled from the cliffs at
Hā‘ena, Kaua‘i, made a spectacular sight.

2393 ‘Oi‘oi o Maui Hikina.

 East Maui forges ahead.
Those of East Maui are said to be very active and
able to withstand anything.

2394 O ka ‘a‘ama holo paki pōhaku, e pa‘a ana ia i ka ‘ahele

pulu niu.
The crab that runs about on a rocky cliff will surely
be caught with a snare of coconut fibers.
He who goes where he tempts trouble is bound to
suffer.

2395 O ka ‘ai no ka ‘ai, o ka ‘i‘o kanaka ka i‘a.

Food is here to be eaten, with only human flesh for
meat.
Said when there is nothing to eat with poi. There
were once two boys of Ka‘ū who won a riddling
contest against a Kona man, the champion of the
island of Hawai‘i. In one riddle the boys claimed to
be eating human flesh. The audience pondered this,
since no meat was visible, and began to dispute the
claim. Suddenly the boys popped wads of poi into
their mouths and proceeded to lick their fingers—the
“human flesh.”
2396 O Ka‘aōna ka pua i ka uwahi o ka ho‘oilo, a ulu
māhiehie.
In Ka‘aōna [is used] the dart that has rested in the
smoke during the rainy months until it acquires
beauty.
Said of the month Ka‘aōna, when the young people
bring out their darts for games. These darts had
reddened in the smoke of the fireplaces during the
wet months. With rubbing and polishing they
acquired a beautiful sheen.

2397 O Ka‘aōna ke kāne, o La‘ioeoe ka wahine, hānau ke

keiki, he keiki le‘a i ke oli.
Ka‘aōna is the husband, La‘i-oeoe (Calm-prolonged-
sound) the wife; a child born to them is a pleasing
chanter.
A child born in the month of Ka‘aōna is blessed with
a pleasant voice for speaking and chanting.

2398 O ka ‘aui aku no koe o ka lā.

The sun will soon go down. Said of an aged person.

2399 O Kā‘elo ka malama, kāpule ke kōlea.

Kā‘elo is the month when the breasts of the plovers
darken.
This is the month when the plovers are fat and ready
to fly on their migration to the north.

2400 O Kā‘elo ka malama, pulu ke aho a ka lawai‘a.

 Kā‘elo is the month when the fisherman’s lines are
wet.
Kā‘elo was a good time to do deep-sea fishing.

2401 O Kā‘elo ke kāne, Pulukā‘elo ka wahine, hānau mai

keiki kāpulu.
Kā‘elo is the husband, Pulu-kā‘elo (Well-drenched)
the wife; children born to them are filthy.
Said of a filthy person. A play on ‘elo (soak). The
month of Kā‘elo is rainy and muddy.

2402 O ka hale e ku, o ke kanaka e noho.

Where a house stands, there man dwells.

2403 O ka hana ia a ka lawai‘a iwi paoa, iho no ka makau,

pi‘i no ka i‘a.
That is the way of a fisherman with lucky bones—
down goes his hook, up comes a fish.
Said of a lucky person. It was believed that certain
people’s bones brought them luck in fishing. When
they died their bones were sought for the making of
fishhooks.

2404 O ka hā‘ule nehe o ka lau lā‘au, he hāwanawana ia i

ka po‘e ola.
The rustling of falling leaves is like a whisper to the
living.
It is the living who appreciate such things.
2405 O ka hua o ke kōlea aia i Kahiki.
The egg of the plover is laid in a foreign land.
The plover’s egg was never seen in Hawai‘i. Said of a
subject that no one knows anything about, or of
something far away and impossible to reach.

2406 O ka huhū ‘ino ka mea e ola ‘ole ai.

Rage is a thing that does not produce life.

2407 O ka i‘a i ku kona waha i ka makau ‘a‘ole ia e ‘apo hou

ia mea.
The fish whose mouth has been pierced by a hook
will never again take another.
Said of one who avoids trouble after once being hurt.

2408 ‘Ōka‘i ka ‘e‘a, ‘ōka‘i huaka‘i ‘ula.

A moving cloud of dust; a reddish procession.
A great cloud of dust moving along warns of the
advance of warriors.

2409 O ka iki hāwa‘e iho la no ia Miloli‘i.

Here is the little sea urchin of Miloli‘i.
A boast. I am small but potent.

2410 O ka ‘īlio i paoa ka waha i ka hua moa ‘a‘ole e pau ia

hana iāia.
A dog whose mouth likes the taste of eggs will not
stop taking them.
 Said of one who cannot be cured of a bad habit.

2411 O ka ‘īlio kahu no ka ‘īlio hae.

The dog who has a master is the dog who barks the
most.
Said of a person who resents any disparaging
remarks about his chief.

2412 O ka lā‘au i hina, ‘a‘ole ia e ku hou.

A fallen tree does not rise again.
Said of an old man who has lost his sexual potency.

2413 O ka lā‘au o ke kula e noho ana i ka ‘āina, o ka lā‘au o

ka ‘āina e nalowale aku ana.
The trees of the plains will dwell on the land; the
trees of the native land will vanish.
A prophecy uttered by Kalaunuiohua. Trees from the
plains of other lands will grow here and our native
trees will become extinct.

2414 ‘Ōkala ka hulu o Hilo i ka wai.

The fur of Hilo bristles in the water.
Sexual passion is rising.

2415 ‘Ōkalakala heu pānini, ke pi‘i nei ko‘u mane‘o.

It is unpleasant here with fine cactus spines; I am
beginning to itch.
A taunt when someone loses his temper.
2416 ‘Ōkalakala na hulu ‘auwae.
The hairs on his chin bristle.
Said of an angry person who raves and rants.

2417 O ka lā ko luna, o ka pāhoehoe ko lalo.

The sun above, the smooth lava below.
Said of a journey in which the traveler suffers the
heat of the sun above and the reflected heat from the
lava bed below.

2418 O Kalani ka ‘io o Lelepā, ka ‘ālapa pi‘i mo‘o o Kū.

The heavenly one is the hawk of Lelepā, the warrior
descendant of Kū.
Retort of a kahu when he overheard someone
criticize his chief, Kamehameha, who was then only a
young warrior. He used the name Lele-pā to imply
that his chief could fly over any barrier.

2419 O ka lani kēlā, o ka lani kēia.

That one a chief, this one a chief.
Said of two persons well matched for a contest.

2420 O ka li‘ili‘i pā‘ā kōkea ia Kohala, e kole ai ko nuku.

It is the little white sugar stalk of Kohala that makes
your mouth raw.
Said by Pupukea when Makakuikalani made fun of
his small size. The fine, hair-like growth on stalks of
sugar cane can cause irritation.
2421 O ka līlā mai‘a ia o ka ‘e‘a, ‘a‘ole e pala i ke anahulu.
A tall banana in a mountain patch whose fruit does
not ripen in ten days.
A boast of his own height by Makakuikalani, chief of
Maui, when Pupukea of Hawai‘i made fun of his
being so tall and thin.

2422 O ka makani ke ala o ka ‘ino.

Wind is the source of storms.
The wind drives the rain clouds that bring torrents
and floods.

2423 O ka makapō wale no ka mea hāpapa i ka pōuli.

Only the blind grope in darkness.
Said to one who gropes around instead of going
directly to the object he is seeking.

2424 O ka makua ke ko‘o o ka hale e pa‘a ai.

The parent is the support that holds the household
together.

2425 O ka manu maluna, ‘oia malalo.

The birds above, he below.
Said in admiration of one who travels with great
speed—he equals the birds that fly in the sky.

2426 O ka maoli mai‘a ‘ono ia o ka ‘e‘a.

The tastiest banana of the patch.
 The finest, most attractive lad of the community.

2427 O ka mea maka‘ala ‘a‘ohe lilo kona waiwai i ka ‘īlio.

He who watches does not lose his property to dogs.
One who watches his possessions will not lose them
to thieves.

2428 O ka mea ua hala, ua hala ia.

What is gone is gone.
There is no use in recalling hurts of the past.

2429 O ka mea ukuhi ka i ‘ike i ka lepo o ka wai; o ka mea

inu ‘a‘ole ‘oia i ‘ike.
He who dips knows how dirty the water is, but he
who drinks does not.
He who does the work knows what trouble it takes;
he who receives does not.

2430 O ka mūhe‘e ka i‘a holo lua.

The cuttlefish is the sea creature that travels two
ways.
Said of a two-faced person.

2431 O ka ‘Ole ia, mai ‘Olekukāhi a ‘Olekupau.

It is the ‘Ole nights from ‘Olekukāhi to ‘Olekupau.
No. Absolutely not. A play on ‘ole (nothing).
‘Olekukāhi, ‘Olekulua, ‘Olekukolu and ‘Olekupau are
moon phases in the lunar month.
2432 O ka pā ‘ai a ka i‘a, kuhi ka lima, le‘a ka hā‘awi.
With a pearl fishhook that the fish grasps, one can
point with the hand and give with pleasure.
A good fishhook brings in enough food for the family
and to give to relatives and friends.

2433 O ka papa he‘e nalu kēia, pahe‘e i ka nalu ha‘i o

Makaiwa.
This is the surfboard that will glide on the rolling
surf of Makaiwa.
A woman’s boast. Her beautiful body is like the
surfboard on which her mate “glides over the rolling
surf.”

2434 O ka pi‘i no ia a Kōkī-o-Wailau.

Ascended to the topmost part of Wailau.
An expression of admiration for one who reaches the
top in spite of difficulties. Kōkī-o-Wailau is a peak on
Moloka‘i whose sides are steep and difficult to
ascend.

2435 O ka po‘e e ‘ai ana i ka loa‘a o ka ‘āina he lohe ‘ōlelo

wale a‘e no i ka ua o Hawai‘i.
Those who eat of the product of the land merely hear
of the rains in Hawai‘i.
Said of absentee royal landlords who reap the gain
but know nothing of the difficulties in the land where
the toilers work.

2436 O ka po‘e hulilau ‘ole o hope.

 Those with no large gourd calabashes in the back.
Those with no wives at home.

2437 O ka pono ke hana ‘ia a iho mai na lani.

Continue to do good until the heavens come down to
you.
Blessings come to those who persist in doing good.

2438 O ka pono o kāhi ali‘i o ka mikimiki me ka ‘eleu.

The thing to do at the court of the chief is to do work
and do it efficiently.
Those who serve their chiefs must do their work
quickly and well.

2439 O kapuahi aku ia a Uli.

That is Uli’s fireplace.
That is a place where a sorcerer may burn a personal
possession of his chosen victim. Uli was a god to
whom a sorcerer might appeal. This is a warning to
watch out lest one run into sorcery.

2440 O Kaua‘i nui moku lehua, ‘āina nui makekau.

Great Kaua‘i, isle of warriors and land of men ever
on the defense.

2441 O kau aku, o ka ia la mai, pelā ka nohona o ka ‘ohana.

From you and from him—so lived the family.
 The farmer gave to the fisherman, the fisherman to
the farmer.

2442 O ka uhiwai no ka i ‘ike i ka ‘ino o ka wai.

Only the mists know the storm that caused the
streams to swell.
Only those who are close to a person know his
problems.

2443 O Kaulua ka malama, ‘olo ka ōpū mālolo a ka lawai‘a.

Kaulua is the month when the bag nets of the
fishermen sag with flying fish.

2444 O Kaulua ke kāne, o Lanihua ka wahine, hānau ke

keiki he kua leho.
Kaulua is the husband, Lani-hua (Productive-heaven)
the wife; born to them is a child with calloused
shoulders.
Said of a person born in the month of Kaulua. He
was likely to be a hard worker who carried large
bundles on his back.

2445 O ka ‘ulu iki mai kēia nana e ka‘a i kahua loa.

This is the small maika stone that rolls over a long
field.
I am a small person who can accomplish much. When
Lonoikamakahiki visited Kamalalawalu, ruling chief
of Maui, he took along his half-brother Pupukea to
serve him. Makakuikalani, half-brother and personal
attendant of Kamalalawalu, made fun of the small
 stature of Pupukea. This saying was Pupukea’s
retort.

2446 O ka ‘ulu o lalo he loa‘a i ka pinana, o ka ‘ulu o luna

loa he loa‘a i ka lou.
A breadfruit that is low can be reached by climbing,
but a breadfruit high above requires a stick to reach
it.
A mate of low station is easy to find, but one of
higher rank is less easily acquired.

2447 O ka wai kau no ia o Ke‘anae; o ka ‘ūlei ho‘owali

‘uwala ia o Kula.
It is the pool on the height of Ke‘anae; it is the ‘ūlei
digging stick for the potato [patch] of Kula.
A handsome young man of Kula and a beautiful
young woman of Ke‘anae, on Maui, were attracted to
each other. She boasted of her own womanly
perfection by referring to her body as the pool on the
heights of Ke‘anae. Not to be outdone, he looked
down at himself and boasted of his manhood as the
digging stick of Kula.

2448 O ke aka ka ‘oukou o ka ‘i‘o ka mākou.

Yours the shadow; ours the flesh.
A phrase used in prayers dedicating a feast to the
gods. The essence of the food was the gods‘, and the
meat was eaten by those present.

2449 O ke alelo ka hoe uli o ka ‘ōlelo a ka waha.

 The tongue is the steering paddle of the words
uttered by the mouth.
Advice to heed the tongue lest it speak words that
offend.

2450 O ke ali‘i ka mea ikaika, ‘a‘ole o ke kanaka.

It is the chief who is strong, not the commoner.
A commoner’s own work of planting and fishing is
limited by his physical ability. A chief can command a
multitude to carry out his projects.

2451 O ke ali‘i lilo i ka le‘ale‘a a mālama ‘ole i ke kanaka

me ke kapu akua, ‘a‘ole ia he ali‘i e ku ai i ka moku.
The chief who is taken with pleasure-seeking and
cares not for the welfare of the people or the
observation of the kapu of the gods, is not the chief
who will become a ruler.
Said by Kekuhaupi‘o to Kamehameha. Advice to
young people that success comes not by seeking idle
pleasure but by living up to one’s beliefs and caring
for the welfare of others.

2452 O ke ali‘i wale no ka‘u makemake.

My desire is only for the chief.
An expression of loyalty and affection for one’s chief,
used in chants of praise.

2453 O ke aloha ke kuleana o kāhi malihini.

Love is the host in strange lands.
 In old Hawai‘i, every passerby was greeted and
offered food whether he was an acquaintance or a
total stranger.

2454 O ke aloha o ke ipo, he wela ia no ke kino.

The love of a sweetheart is like a hot fire within the
body.

2455 O ke ao aku noho‘i koe, ‘āina ‘e ka hāuliuli.

It was almost day when the hāuliuli fish began to
take the bait.
One was just about giving up hope when the person
he was angling for showed some response.

2456 Ōkea pili mai.

Clinging sand.
Said of a shiftless hanger-on.

2457 O ke ‘ehu kakahiaka no ka wā loa‘a.

The time to catch anything is in the early morning.
When you want to do something, don’t wait. Get at it
as early as possible.

2458 O kēia ‘u‘uku e nui ana.

This smallness will be big later.
Said of a small child who will grow into adulthood, a
small place that may develop into a large one, and so
forth.
2459 O ke kahua mamua, mahope ke kūkulu.
The site first, and then the building.
Learn all you can, then practice.

2460 O ke kāne kēlā uwē waimaka.

If that is the husband [of your choice], there will be
much crying [with unhappiness].

2461 O ke keiki he loa‘a i ka moe, o ka pōki‘i ‘a‘ole.

One can produce a child by sleeping with a mate, but
he cannot produce a younger brother or sister.
Great affection between brothers and sisters, and
especially for younger siblings, was not rare in olden
days. This saying is a reminder to treat younger ones
with love and respect.

2462 O ke ku hale wale iho no i Makanoni.

Only the house stands there at Makanoni.
Said of a house from which the inhabitants are gone.

2463 O ke ku hoe akamai no ia, he pi‘ipi‘i kai ‘ole ma ka

‘ao‘ao.
That is the way of a skilled paddler—the sea does not
wash in on the sides.
Said of a deft lover.

2464 O ke kumu, o ka māna, ho‘opuka ‘ia.

The teacher, the pupil—let it come forth.
 A challenge from a pupil to the teacher who trained
him in warfare or sports—“Now let the teacher and
pupil vie against each other.”

2465 Oki kilohana ka pali o Waialoha.

Straight and tall is the cliff of Waialoha.
Said in admiration of a tall, well-formed person.

2466 Oki loa ka ihu kau ‘ia e ka nalo.

It is worse to have a fly sit on the nose.
A young woman from Ka‘ū was teased about being
carried ashore by a sailor who found it hard to resist
kissing her. This was her laughing reply—there are
worse things than being kissed.

2467 O Kilohana ia, he ‘awe‘awe moku.

That is the Kilohana of the broken bundle cords.
Said of Kilohana above Līhu‘e on Kaua‘i. An old trail
went by here, leading from Kona to Ko‘olau. Robbers
hid there and waylaid lone travelers or those in small
companies and robbed them of their bundles.

2468 Oki pau ka hana i ke one kani o Nohili.

Strange indeed are the activities at the sounding
sands of Nohili.
Barking Sands beach of Nohili, Kaua‘i, was believed
to be the haunt of ghosts. Said of a person whose
behavior is peculiar.
2469 O ko Kona mau no ia o ka la‘i.
Calm is typical of Kona.
Said of a Kona person who is always poised and
calm.

2470 Ōkole kāmano.

Salmon backside.
A vulgar expression for a white person whose
backside is pink. Also expressed Kāmano ‘ula (Red
salmon).

2471 O Kona i ka paka ‘ona—ke ha‘u iho ‘oe kūnewanewa.

Kona of the potent tobacco—a draw would make one
stagger.
Kona is said to be a land of potent lovemaking.
2472 O Kua‘ana ka nalu; o Paiaha‘a ka ‘āina.
Kua‘ana is the surf; Paiaha‘a the land.
Proud were the people of Ka‘ū of the surf of Kua‘ana,
where chiefs used to ride the waves to the shore of
 Paiaha‘a.

2473 O Kula i ka hoe hewa.

Kula of the ignorant canoe-paddlers.
Said of Kula, Maui, whose people did not know how
to paddle canoes because they were uplanders.

2474 O Kulu ka pō, o Welehu ka malama, he lā i‘a ‘ole.

Kulu is the night and Welehu the month; no fish is to
be found that day.
A play on kulu (drop). Welehu was said to be the
month on which to lay the head on the pillow, for the
sea was too rough for fishing. Hence an unlucky,
unprofitable day.

2475 “O kū, o kā,” o Wahine‘oma‘o.

“Kū and kā,” says Wahine‘oma‘o.
While walking toward Hilo one day, Hi‘iaka met
Wahine‘oma‘o shivering by the roadside with a pig in
her arms—a gift for Pele. Hi‘iaka suggested that she
start walking to Kīlauea chanting, “O kū! O kā!”
Before long Wahine‘oma‘o had reached the volcano,
given her offering, and returned to meet Hi‘iaka,
whom she followed on the long journey to Kaua‘i. “O
kū! O kā!” cannot be translated. However, any work
done hurriedly might be referred to this way,
meaning “with a lick and a promise.”

2476 O ku‘u wahi ōpū weuweu la, nou ia.

Let my little clump of grass be yours.
 A humble way of offering the use of one’s grass
house to a friend.

2477 Ola a kau kō kea.

Lives till the sugar cane tassels.
Said of one who lives until his hair whitens with age.

2478 Ola aku la ka ‘āina kaha, ua pua ka lehua i kai.

Life has come to the kaha lands for the lehua blooms
are seen at sea.
“Kaha lands” refers to Kekaha, Kona, Hawai‘i. When
the season for deep-sea fishing arrived, the canoes of
the expert fishermen were seen going and coming.

2479 Ola ia kini ke ‘ā mai la ke ahi.

The multitude finds life at last; the fire is lighted.
This was first uttered by Pana‘ewa with whom
Hi‘iaka battled. He rejoiced at seeing her and her
companion and anticipated eating them. It was later
used as an expression of gladness that the fire is
lighted and the food on the way.

2480 Ola i ka ‘ai uwahi ‘ole o ke kini o Mānā.

The inhabitants of Mānā live on food cooked without
smoking.
Said of the people of Mānā, Kaua‘i, who in ancient
days did very little poi-making, except in a place like
Kolo, where taro was grown. The majority of the
inhabitants were fishermen and gourd cultivators
whose products were traded with other inhabitants
 of the island, even as far as Kalalau. Because all the
taro cooking and poi-making was done elsewhere,
the people of Mānā were said to live on “smokeless
food.”

2481 Ola i ka ‘ōhulu.

There is subsistence in the sprouting tubers.
Said when there is a poor growth of sweet potatoes
during an excessively warm summer. The broken
pieces of potato sprouting among the weeds
produces the few potatoes that feed the farmer and
his family until a new crop is started.

2482 Ola i ka wai a ka ‘ōpua.

There is life in the water from the clouds.
Rain gives life.
2483 Ola i ke ahe lau makani.
There is life in a gentle breath of wind.
Said when a warm day is relieved by a breeze.

2484 Ola ka inoa.

The name lives.
Said when the name of a beloved, deceased relative
is given to a child.

2485 Ola ka makapehu.

 The swollen-eyed ones are healed.
Said of those who are lacking food and then receive
an abundance of it.

2486 Ola ke awa o Kou i ka ua Wa‘ahila.

Life comes to the harbor of Kou because of the
Wa‘ahila rain.
It is the rain of Nu‘uanu that gives water to Kou (now
central Honolulu).

2487 Ola na ‘ilima wai ‘ole i ke ao ‘ōpua.

Healed are the ‘ilima of waterless places by the rain
cloud.

2488 Ola na iwi.

The bones live.
Said of a respected oldster who is well cared for by
his family.

2489 Ola no i ka pua o ka ‘ilima.

There is healing in the ‘ilima blossoms.
The ‘ilima blossom is one of the first medicines given
to babies. It is a mild laxative. Hi‘iaka, goddess of
medicine in Pele’s family, used ‘ilima in some of her
healings.

2490 Ola no ka lawai‘a i kāhi po‘o maunu.

A fisherman can subsist on his left-over bait.
 Bait made from octopus heart was carefully prepared
and kept in a clean container. When a fisherman had
no luck in fishing, the bait was eaten with poi.

2491 Ola no ka mahi‘ai i kāhi kū‘ō‘ō.

A farmer can subsist on small, broken potatoes.
As long as there arc potatoes, even small or broken
ones, a farmer gets along.

2492 Ola no ka mea akua, make no ka mea akua ‘ole.

He who has a god lives; he who has none, dies.
A god was regarded as a helper and protector of his
devotee.

2493 ‘Ōlapa ka hoe a ka lawai‘a, he ‘ino.

Difficult to handle is the paddle of the fisherman in a
storm.
Said of one struggling against a difficult situation.
First uttered by Pele in a chant about the winds of
Kaua‘i.

2494 ‘Ōlapa ke ahi o ka lewa.

The fire of the sky flashes.
Lightning.

2495 Ola “Wai‘anae i ka makani Kaiaulu.

Wai‘anae is made comfortable by the Kaiaulu breeze.
 Chanted by Hi‘iaka at Ka‘ena, O‘ahu, after her return
from Kaua‘i.

2496 ‘Ōlelo i ke aka ka hele ho‘okāhi.

One who travels alone has but his shadow to talk to.
Said by Hi‘iaka as she was leaving Kīlauea on her
quest for Lohi‘au.

2497 ‘Ōlelo ka waha, holehole ka lima.

The mouth talks, the hand strips.
Said of one who says friendly words yet does
unfriendly deeds.

2498 ‘Ōlelo ke kupa o ka ‘āina ua mālie; ua au koa‘e.

The natives of the land declare that the weather is
calm when the tropic bird travels afar.

2499 ‘Ōlemu ka‘a.

Rolling buttocks.
A term of contempt for a vagabond.

2500 Olo hewa ka pihe.

Shouted at the wrong time.
Bragged too soon.

2501 ‘Olo‘olo aku no i hope, kū i ke a‘u.

Linger behind and be jabbed by the swordfish.
 Better to advance with one’s companions than to
stay behind and get into trouble.

2502 Olowalu ihu pāpa‘a.

Crusty-nosed Olowalu.
Disparaging expression for the people of Olowalu,
Maui, where the wind is said to blow into the
nostrils, drying the mucus into crust.

2503 Olowalu ka moa.

Roosters all crowing.
Much talk.

2504 O luna, o lalo; o kai, o uka—o ka hao pae ko ke ali‘i ia.

Above, below; seaward, inland—the iron that washes
ashore belongs to the chief.
Said by Kamehameha. All iron that was found
belonged to him.

2505 O luna, o lalo; o uka, o kai; o ka palaoa pae, no ke ali‘i

ia.
Above, below; the upland, the lowland; the whale
that washes ashore—all belong to the chief.
The chief owned everything in the land he ruled.
Ivory obtained from the teeth of whales that washed
ashore was very valuable.

2506 O Mahoehope ke kāne, o Lanihua ka wahine, hānau

ke keiki he kōkua nui a waiū nunui.
 Mahoehope is the husband, Lani-hua (Productive-
heavenly-one) is the wife; a child horn to them is
either thick-shouldered or large-busted.
Said of a child born in the month of Mahoehope. If a
boy, he would be strong-shouldered and able to do
much work; if a girl, she would be large of breast.

2507 O Mahoemua ke kāne, Leleipele ka wahine, hānau ke

keiki, he ‘ōpulepule.
Mahoemua is the husband, Lele-i-pele (Leap-into-
volcano) the wife; a child born to them is reckless
and irresponsible.
Said of a child born in the month of Mahoemua.

2508 ‘Ōmaka ka i‘a, hō‘ā aku ka lamalama i ka moana.

If the fish is the ‘ōmaka, light the torches at sea.
The ‘ōmaka is not a fighting fish and is easy to catch.
Therefore one need not be prepared too soon and
can afford to take time.

2509 O Makali‘i ke kāne, o Hi‘ipoi ka wahine, hānau ke

keiki he maika‘i.
Makali‘i is the husband, Hi‘ipoi (Cherished-one) the
wife; a child born to them is well behaved.
Said of a child born in the month of Makali‘i.

2510 O Māuli kēia o ka lā pau.

This is Māuli, the last day [of the lunar month].
Said when a task is near completion.
2511 O Muku ka lā, mumuku na hana.
Muku is the day; incomplete are the tasks.
A warning not to begin a project on the day of Muku
lest it be unsuccessful.

2512 O na hihia wale ‘ana i Moeawakea.

All the entangling shrubbery at Moeawakea.
Said of entangling affairs. There is a play on Moe-
awakea (Sleep-till-the-sun-is-high).

2513 O na hōkū no na kiu o ka lani.

The stars are the spies of heaven.
The stars look down on everyone and everything.

2514 O na hōkū o ka lani ka i ‘ike ia Pae. Aia a loa‘a ka

pūnana o ke kōlea, loa‘a ‘oia ia ‘oe.
Only the stars of heaven know where Pae is. When
you find a plover’s nest, then you will find him.
Said of something so well hidden that it will not be
found. Pae was a priest in the reign of ‘Umi. He was
so lucky in fishing that the chief desired his bones
for fishhooks after his death. When Pae died, his sons
hid his bones so well that none of the chiefs and
priests could find them. The sons would say, “When
you find the nest of the plover, then will you find
him.” But ‘Umi enlisted the help of a noted priest of
Kaua‘i, who saw the ghost of Pae drinking from a
spring in Waimanu Valley. Thus were the bones of
Pae found and made into fishhooks for the chief. The
sons of Pae were reminded that the chief was using
 their father’s bones for hooks by his constant cry, “O
Pae, hold fast to our fish!”

2515 O na hōkū o ka lani luna, o Pa‘aiea ko lalo.

The stars are above, Pa‘aiea below.
Refers to Kamehameha’s great fishpond, Pa‘aiea, in
Kona, Hawai‘i. Its great size led to this saying—the
small islets that dotted its interior were compared to
the stars that dot the sky. The pond was destroyed
during a volcanic eruption.

2516 O Nana ka malama; momona ka pāpa‘i.

Nana is the month; the crabs are fat.

2517 O Nana ke kāne, o Nanailewa ka wahine, hānau ke

keiki, he keiki ‘ae‘a.
Nana is the husband, Nana-i-lewa (Active-in-
movement) the wife; a child born to them has
wanderlust.
Said of a child born in the month of Nana.

2518 O na ‘unihipili o Keawe‘olouha ua ha‘alele i ka haka.

The deified relatives of Keawe‘olouha have deserted
the person they possessed.
A play on Keawe-‘olo-uha (Keawe-with-the-sagging-
colon), a term applied to one who is too lazy to work.
Those who depended on him soon deserted.

2519 ‘Ōnea Kaupō, ua kā ka ‘ai i ka lua.

 Barren is Kaupō the eating in the cavern has begun.
Fatal shark attacks were common at Kaupō at one
time. As a result, the people moved elsewhere, after
which a man-eating shark peered at Kaupō and said
these words. The spot from which he watched was
named Ki‘ei (Peer). Later used to mean destitution.

2520 ‘Oni kalalea ke ku a ka lā‘au loa.

A tall tree stands above the others.
Said of a person of outstanding achievements.

2521 ‘Onipa‘a.
Stand firm.
Motto of Lili‘uokalani.

2522 ‘Ōnohi ‘ula i ka lani.

A red eyeball in the sky.
A fragment of rainbow.

2523 ‘Ono kāhi ‘ao lū‘au me ke aloha pū.

A little taro green is delicious when love is present.
Even the plainest fare is delicious when there is love.

2524 O ‘oe, a ‘owau, nalo ia mea.

You and me; it is hidden.
Let the secret be with us alone.
2525 O ‘oe ho‘i kāhi i Ha‘upu kēlā, ua kupu a ki‘eki‘e i luna.
You, too, were on the tall hill of Ha‘upu going all the
way up to the very top.
Said sarcastically to a person who boasts of his
greatness.

2526 O ‘oe ka‘u!

You’re mine!
Said in anger to mean, “You’re going to get it!”

2527 O ‘Olepau ka mahina;

o palaweka ka mahina;
o hina wale ka mahina;
o hāhā pō‘ele ka mahina.
‘Olepau is the moon phase; hazy is the light of the
moon; quickly goes the light of the moon; one gropes
in the dark.
Said of one who is vague or hazy in explaining his
thoughts, or of one whose knowledge is vague.

2528 O ‘ole wale ma.

Just nothing and his company.
A comment about another’s idea—it is nothing and
still more nothing.

2529 ‘O‘opu peke o Hanakāpī‘ai.

The stunted ‘o‘opu fish of Hanakāpī‘ai.
 Famed in the legends of Kaua‘i are the ‘o‘opu of
Hanakāpī‘ai, which are said to be plump and shorter
in length than those elsewhere. Sometimes applied
humorously to a short, plump person.

2530 O Paiaha‘a ka ‘āina, o Kua‘ana ka nalu.

Paiaha‘a was the land, Kua‘ana the surf.
Paiaha‘a was a beach near Kaumaea, Ka‘ū, Hawai‘i.
Here the dust that clung to the skin at Kaumaea was
washed off by the surf of Kua‘ana. The inner surf,
Kaina (Little Brother), was the place for children to
surf, and the outer surf, Kua‘ana (Big Brother), was
for grown-ups.

2531 ‘Ōpā na kuku o Waimea.

Weary are the sticks that hold the nets at Waimea.
Weary are the legs after walking far. A line from an
old chant.

2532 ‘Ōpelu ha‘alili i ke kai.

‘Ōpelu that make the sea ripple.
Said of active, quick-moving people.
2533 ‘Ope‘ope Kohala i ka makani.
Kohala is buffeted by the wind.

2534 ‘Opihi kauwawe lehua o Hōpoe.

‘Opihi covered by the lehua blossoms of Hōpoe.
The fringes of lehua at Hōpoe fall into the sea, and
are washed up over the rocks, hiding the ‘opihi.

2535 O Po‘o ke ko‘a, ka ipu kai aloha a na li‘i.

Po‘o is the fishing ground, beloved meat dish of
chiefs.
Said of Po‘o, a favorite fishing place of the chiefs of
O‘ahu, located near Mokumanu. Nu‘uanu Pali is the
landmark by which it was located.

2536 ‘Ōpule moe one.

‘Ōpule fish that lies on the sand.
A shy person who prefers to make himself
unobtrusive.
2537 ‘Ōpū pala ‘ai.
Pumpkin stomach.
Said in ridicule of one with a large, protruding
abdomen.

2538 ‘Ōpū palula.

Stomach full of sweet-potato greens.
Said of an ignorant person who can only grow sweet
potatoes.

2539 Ōpū ‘uku‘uku.

Small clump.
A group of insignificant persons.

2540 O uake‘e nei i loko o Ha‘alo‘u, o ka pō nahunahu ihu.

The little bend in Ha‘alo‘u (Bend-over), on the night
that the nose is bitten.
This was said of Kahalai‘a when he became angry
with Ka‘ahumanu. He was only a “little bend” whose
wrath was no more important then a nip on the nose.

2541 O Ulumaheihei wale no, iāia o loko, iāia o waho.

Ulumaheihei knows everything inside and out.
One who knows everything. Ulumaheihei was a very
close friend of Kamehameha, who renamed him
Hoapili. He was the king’s most trusted friend and
knew every affair of the kingdom. It was to him that
Kamehameha entrusted his bones after death.
2542 ‘Ō‘ū ō loa na manu o Kaupe‘a.
The birds of Kaupe‘a trill and warble.
Said of the chatter of happy people.

2543 ‘Owā!
A signal word used by Kukuaokalalau, a celebrated
warrior of Kaua‘i who fought under Kalanialiloa, a
chief of Kaua‘i. It means, “Here they come!”

2544 O wahie ka ‘ai, o loli ka i‘a, o muku ka imu.

Wood is the vegetable food, sea cucumber is the
meat, and a small imu is the only imu.
Said of scarcity from oppression.

2545 ‘Owai ka ‘oukou ali‘i i hānai ai?

What chief did you rear?
Those who had a part in the rearing of a young chief
were proud of their position. Only kinsmen were
given such places, but convention forbade discussing
the relationship. When this is said in scorn it is the
equivalent of “Who are you?”

2546 O Waiōhinu aku ia kāhi o ka mai‘a pala.

That is Waiōhinu, where ripe bananas are.
A Ka‘ū saying meaning that one is in for bad luck. To
see bananas while on a fishing or business trip was
an omen of failure. From the story of twin brothers
who were climbing a hill. The stronger brother
climbed on while the weaker one sat and cried. The
 older looked down and said “Cry, baby, cry! Go to
Waiōhinu to eat ripe bananas.”

2547 O Waipi‘o me Waimanu, no ‘oawa mahoe i ke alo o ka

makani.
Waipi‘o and Waimanu, the twin valleys that face the
wind.
These two are neighboring valleys on Hawai‘i.

2548 O Wananalua ia ‘āina;

o Punahoa ka wai;
o Ka‘uiki ka pu‘u.
Wananalua is the land; Punahoa is the pool; Ka‘uiki is
the hill.
Noted places in Hāna.

2549 O Welehu ka malama, lehu nui ke po‘o i ka uahi o ka

ho‘oilo.
Welehu is the month; sooty is the head in the smoke
of winter.
Said of Welehu, the most rainy of all the wet months,
when the fireplace is kept going to give warmth to
the house.

2550 O Welehu ke kāne, o Huhune ka wahine, hānau ke

keiki, he luluā‘ina.
Welehu is the husband, Huhune (Tiny-specks) the
wife; a child born to them is freckled.
Said of a child born in the month of Welehu.
2551 O Welo ke kāne, o Mikikole ka wahine, hānau ke keiki,
he keiki mākilo.
Welo is the husband, Miki-kole (Reach-before-the-
meat-is-done) the wife; a child born to them is a
beggar.
Said of a child born in the month of Welo. Such a
beggar does not ask for things, but the longing look
in his eyes is a reason for invitation.

2552 ‘Owē sananā.

Make merry.
An old sailors’ drinking expression.
 Pp

2553 Pa‘a aku i ka lani o ka ke akua ia, a hā‘ule mai i lalo o

ka Laiana ia.
What is held up in heaven is God’s, and what falls
below is Lyons’s.
A reply made by the Reverend Lorenzo Lyons
(Makua Laiana) when he was charged with being
careless in accepting people as members of his
church. He loved and accepted them and did not
adhere rigidly to certain rules before allowing them
to become members.

2554 Pa‘a ‘ia iho i ka hoe uli i ‘ole eīkā i ke ko‘a.

Hold the steering paddle steady to keep from
striking the rock.
Hold on; Don’t let yourself get into trouble.

2555 Pa‘a i ke aupuni a Limaloa.

Held fast by the kingdom of Limaloa.
 A play on Lima-loa (Long-hand). The Big-grabber has
it all now.

2556 Pa‘a i ke kānāwai kāmaka‘aha.

Held by the law of the sennit girdle.
Taken an oath to remain chaste. Lu‘ukia, wife of the
high chief Olopana, designed and made a girdle of
sennit to prevent her lover and brother-in-law from
approaching her.

2557 Pa‘a kāhi hope i ka malo.

The rear is covered with a malo.
Said of a boy about five or six years old. Prior to this
age, a boy ate with the women in their eating house
and wore no clothing, but when he was old enough
to join the men in theirs, he wore a malo, just as they
did.

2558 Pa‘a ka moku i ka helēuma.

The ship is held fast by the anchor.
Said of one who is married.

2559 Pa‘a ka waha, hana ka lima.

Shut the mouth; keep the hands busy.
Never mind the talking; start working.

2560 Pa‘akiki kānaka o Kaua‘i.

Tough are the men of Kaua‘i.
 O‘ahu was once inhabited by supernatural beings
who ate people. They would extend their hospitality
by day, but at night they would eat their sleeping
guests. A canoe came from Kaua‘i one day, and
among the passengers was a man who was
distrustful of the Oahuans. When the other men went
to sleep, he dug a hole under the wall, crept into it,
pulled a mat over himself, and waited. Late at night
he listened as the hosts came and ate his
companions. After the evil beings were gone, he
hurried to the canoe and sailed home. He told his
friends, and together they made wooden images, hid
them in the canoe, and sailed for O‘ahu, where they
were welcomed. That night the images were put
inside the house, while the men hid outside. When
the hosts came around to eat the visitors, they bit
into the hard wooden images. The Kaua‘i men
burned the house, thus ending the evil on O‘ahu.

2561 Pa‘a no ka ‘aihue i ka ‘ole.

A thief persists in denying his guilt.
A thief is also a liar.

2562 Pa‘apa‘a‘ina ka malo i loko o ‘Ikuwā.

The [flap of the] loincloth [flutters and] snaps in the
month of Ikuwā.
‘Ikuwā is a month of rains, winds, and
thunderstorms.

2563 Pa‘apa‘akai o Malama.

Crusted with salt is Malama.
 Said of a sour situation. Refers to Malama, Puna,
Hawai‘i.

2564 Pae ka wa‘a i Ka‘ena.

The canoe lands at Ka‘ena.
Wrath. A play on ‘ena (red-hot) in Ka‘ena.

2565 Pā‘ele ku lani.

The chiefly blackening.
This expression, used in chants and songs, refers to
the tattooing of Kahekili, ruler of Maui. Because he
was named for the god of thunder, who was believed
to be black on one side of his body, Kahekili had
himself tattooed on one side from head to foot.

2566 Pae mai la ka wa‘a i ka ‘āina.

The canoe has come ashore.
Hunger is satisfied; or, one has arrived hither.

2567 Pāhala, ka ‘āina lepo ha‘aheo i ka maka.

Pāhala, land [of those who are] proud of the dust in
the faces.
The people of Pahala, Ka‘ū, like others of that
district, are proud of their home, even though the
wind-blown dust keeps their faces dirty.

2568 Pahapaha lei o Polihale.

The pahapaha lei of Polihale.
 At Polihale, Kaua‘i, grew pahapaha (sea lettuce).
Visitors gathered and wore this pahapaha in lei
because its green color could be revived by
immersion in sea water after it had partially dried.
Although pahapaha is common everywhere, only that
which grows at Polihale revives once it is dry. It is
famed in songs and chants of Kaua‘i.

2569 Pahe‘e loa aku la i ka welowelo.

Slipped away—off to flutter in the breeze.
Said of one who missed by a wide margin, whose aim
was very poor.

2570 Pahu kani.

Sounding drum.
A humorous epithet for a bald head. The skin-
covered dome looks like a drum on which the skin is
pulled taut and no hair grows. Also called pahu
hinuhinu (shiny drum).

2571 Pa‘i ana na pahu a hula le‘a; o ka‘u hula no kēia.

Let the better-enjoyed hula chanters beat their own
drums; this is the hula chant that I know.
A retort: Let those who claim to know a lot produce
their knowledge; this is what I know.

2572 Pa‘i a pa‘i; like a like.

A slap and a slap; equal to equal.
A tie. Also, when agreement is reached as to the
terms of a game, a contestant holds out his hand to
 be gently slapped by his opponent, then the
opponent holds out his hand to be slapped. This
clinches the terms, and the game begins.

2573 Pai‘ea noho i ka māwae.

Pai‘ea crab that hides in a fissure.
Said of a person who is too bashful to meet
strangers.

2574 Pa‘ihi ‘oe la, lilo i ka wai, ‘a‘ohe ‘ike iho i ka hoa mua.
Well adorned are you, borne along by the water, no
longer recognizing former friends.
Said of one who grows proud with prosperity and
looks down on his friends of less prosperous days.
There is a play on wai (water). When doubled—
waiwai—it refers to prosperity.

2575 Pā i ka leo.
Struck by the voice.
Told something that hurt the feelings.

2576 Pā i ke kumu.
Struck the base.
There is something that prevents progress. A kumu
is a large stone set in the way to stop the rolling of a
maika stone.

2577 Pa‘ipa‘i ka lima, ‘ae ka waha.

 The hand applauds, the mouth assents.
Said of one who offers verbal approval yet does
nothing to help.

2578 Pākāhi ka nehu a Kapi‘ioho.

The nehu of Kapi‘ioho are divided, one to a person.
Kapi‘ioho, ruler of Moloka‘i, had two ponds, Mau‘oni
and Kanahā, built on his land at Kahului, Maui. The
men who were brought from Moloka‘i and O‘ahu to
build the ponds were fed on food brought over from
Moloka‘i. The drain on that island was often so great
that the men were reduced to eating nehu fish,
freshwater ‘ōpae and poi. The saying is used when
poi is plentiful but fish is scarce and has to be
carefully rationed.

2579 Pā ka laki.
Bad luck.
A common expression Hawaiianized from the
English.

2580 Pā ka makani o ka Moa‘e, hele ka lepo o Kaho‘olawe i

Mā‘alaea.
When the Moa‘e wind blows, the dust of Kaho‘olawe
goes toward Mā‘alaea.
Refers to Mā‘alaea, Maui.

2581 Pākē kini kākai.

Chinese with a handled pail.
 Said in fun of the Chinese, for many of them were
salesmen, going about from place to place with pails
of goods.

2582 Pāki‘i moe one.

Flounder that sleeps in the sand.
A term applied jokingly to a flat-nosed person. The
pāki‘i is a flat fish whose coloring is like the sand in
which it hides.

2583 Pakī ke kuha!

Saliva spatters!
Said of a person who scolds.

2584 Pakī kēpau, o‘o ka ‘ulu.

When the gum appears on the skin, the breadfruit is
matured.
An observation. Also said when a young person
begins to think seriously of gaining a livelihood—he
is maturing.

2585 Pala ‘alu‘alu ka ‘ai a kamali‘i.

Mostly peel when matured are the crops of children.
Children, lacking the strength of adults, are not
successful farmers.

2586 Palahuli i lalo ka waha ‘ai ai.

Turned down is the mouth he eats food with.
 He has more problems than he knows what to do
with.

2587 Pala ka hala, momona ka hā‘uke‘uke.

When the pandanus fruit ripens, the hā‘uke‘uke sea
urchin is fat.

2588 Pala ka hala, momona ka uhu.

When the pandanus fruit is ripe, the parrot fish is fat.
The sea urchin, a favorite food of the parrotfish, is
fat during the season when the pandanus fruit is
ripe. Feeding on fat sea urchin, the fish, too, become
fat.

2589 Pala ka hala, ‘ula ka ‘ā‘ī.

When the hala ripens, the neck is brightened by
them.
People are very fond of hala lei. From a name chant
of Kuali‘i.

2590 Palakahēka ‘ai o Maka‘ukiu.

Spoiled rotten are the food crops of Maka‘ukiu.
Said of anything that is rotting, or of destruction, or
of death in battle.

2591 Pala ka mai‘a.

The banana is ripe.
 Nothing is gained. To dream of bananas is a sign that
the following day will bring no luck. To talk of
bananas while on a fishing trip is also bad luck.

2592 Palakī a Moemoe.

Ti daubs of Moemoe.
Excrement. Ti eaten in great quantity loosens the
bowels. Moemoe was a prophet whose excrement,
when questioned, was said to reply of his
whereabouts.

2593 Pala uluhe.

Ripened in uluhe fern leaves.
A term of derision applied by the shore-dwellers of
Ka‘ū, Hawai‘i, to the uplanders, who were poor
farmers. They ripened their bananas in pits lined and
covered with uluhe fern leaves, instead of allowing
the bananas to ripen in the field.

2594 Pale hāli‘i moena.

A mat cover.
A low commoner.

2595 Pali ke kua, mahina ke alo.

Back [as straight] as a cliff, face as bright as the
moon.
Said of a good-looking person.
2596 Pā mai, pā mai ka makani o Hilo; waiho aku i ka ipu
iki, hō mai i ka ipu nui.
Blow, blow, O winds of Hilo, put away the small
containers and give us the large one.
La‘amaomao, the god of wind, was said to have a
wind container called Ipu-a-La‘amaomao. When one
desires more wind to make the surf roll high, or a
kite sail aloft, he makes this appeal.

2597 Pā no, lilo!

Touched, gone!
Said of one with deft fingers: A touch and the thing is
gone!

2598 Paoa ka lawai‘a i ka ‘ōlelo ia o ka ‘awa.

Unlucky is fishing when ‘awa is discussed.
‘Awa (kava) also means “bitterness.”

2599 Pao ka lima, ‘ae ka waha.

The hand reaches under, the mouth agrees.
Said of one who makes promises while accepting
bribes.

2600 Pāpahi i ka hae o ka lanakila.

Honor the flag of the victor.
Said in praise of a victorious person.

2601 Pāpale ‘ai ‘āina, ku‘u aloha.

 The head-covering over the land, my beloved.
Said of Kamehameha by his wife, Ka‘ahumanu.

2602 Papani ka uka o Kapela; pua‘i hānono wai ‘ole o

Kukaniloko; pakī hunahuna ‘ole o Holoholokū; ‘a‘ohe
mea nana e ‘a‘e paepae kapu o Līloa.
Close the upland of Kapela; no red water gushes
from Kukaniloko; not a particle issues from
Holoholokū there is none to step over the sacred
platform of Līloa.
The old chiefs and their sacredness are gone; the
descendants are no longer laid to rest at Ka-pela-
kapu-o-Kaka‘e at ‘Īao; the descendants no longer
point to Kukaniloko on O‘ahu and Holoholokū on
Kaua‘i as the sacred birthplaces; there is no one to
tread on the sacred places in Waipio, Hawai‘i, where
Līloa once dwelt.

2603 Papapau kākou, he ‘a‘ā ko ka hale.

We are all destroyed; only lava rocks will he found in
the house.
Utter destruction, as by a lava flow.

2604 Pā‘ū halakā.

A skirt that can be instantly removed.
Referring to the hand, when it is used as a shield
while bathing in the ocean or a stream.

2605 Pau ka ‘ike, pau ka lohe.

See no more, hear no more.
 To be in a coma or in a state of unconsciousness.

2606 Pau ka ‘oe hana, pio ka ‘oe ahi, pala ka ‘oe ‘āhui.
Your work is done, your fire is extinguished, your
[banana] bunch has ripened.
Said by Kahekili, chief of Maui, after he defeated
Peleioholani of O‘ahu. Used with relief and gladness
that a person has died. Common in old newspapers.

2607 Pau ka pali, hala ka lu‘ulu‘u kaumaha.

The cliff is now passed and with it the burden of
difficulty.

2608 Pau ka wai o ia pūnāwai, ke pi‘i mai la ka hu‘ahu‘a

lepo.
The water is gone from that spring, for only muddy
foam arises.
Said of a mudslinger. First uttered by the Reverend
George B. Rowell on Kaua‘i.

2609 Pau ke aho i ke kahawai lau o Hilo.

One’s strength is exhausted in crossing the many
streams of Hilo.
Said of or by one who is weary with effort. First
uttered by Hi‘iaka in a chant when she found herself
weary after a battle with the lizard god Pana‘ewa.

2610 Pau kōkō a Makali‘i i ka ‘ai ‘ia e ka ‘iole.

The net of Makali‘i was all chewed up by the rat.
 A total loss.

2611 Pau kuhihewa i ka nani o ‘Aipō.

Gone are all the illusions of the beauty of ‘Aipō.
Said of one who finds out for himself what a person,
thing, or place is really like.

2612 Pāuli hiwa ka lani o Hilo.

Black with rainclouds is the sky of Hilo.
Sometimes said in humor when a dark-skinned
person is seen.

2613 Pau‘ole ka‘epa ia Hawai‘i.

Endless is the strange behavior of those of Hawai‘i.
An expression of humor or annoyance used in old
newspapers whenever Hawaiians criticized one
another.

2614 Pau ‘ōlelo me ka luina, he kāpena ka hoa ‘ōlelo.

No more talking to sailors, only conversing with the
captain.
Said of a person who has become prosperous and no
longer associates with former friends.

2615 Pau ‘ole no ka ‘umeke i ke kahi, pau ‘ole no ka lemu i

ka hāleu.
When one does not clean the sides of the poi bowl
properly he is not likely to wipe his backside clean
 after excreting.

2616 Pau o Pe‘ape‘a i ke ahi.

Pe‘ape‘a is destroyed by fire.
Said of anything that is consumed by fire or is utterly
destroyed. Pe‘ape‘a was a chief and a relative of
Kamehameha. He was killed by the explosion of a
keg of gun powder on Ka‘uiki, Maui.

2617 Pau Pele, pau manō.

[May I be] devoured by Pele, [may I be] devoured by
a shark.
An oath, meaning “If I fail….” It was believed that if
such an oath were not kept, the one who uttered it
would indeed die by fire or be eaten by a shark.

2618 Pau pulu, ‘a‘ohe lau kanu.

Gone, mulch and all; with not even a sweet-potato
slip to plant.
Utter destruction, with nothing left for a new start.

2619 Pau Puna ua ko‘ele ka papa.

Puna is ravaged; the foundation crackles.
Said of anything that is entirely consumed. From a
chant by Lohi‘au when Pele sent her sisters to
overwhelm him with lava.

2620 Pe‘a na lima i ke kaha o Kaupe‘a.

 Crossed his hands behind him on the land of
Kaupe‘a.
Met with disappointment. To see someone with his
hands crossed behind his back (ope‘a kua) was a sign
of bad luck.

2621 Pe‘ape‘a maka walu.

Eight-eyed Pe‘ape‘a.
One who is wide awake and very observant; one who
is skilled. Pe‘ape‘a was the son of Kamehameha-nui
of Maui.

2622 Pe‘e kua o Ka‘ulahaimalama; o Kekuhaupi‘o ka

makua; hilina‘i a‘e i ka pale kai, kālele moku a‘e
mahope.
Ka‘ulahaimalama is secretive; Kekuhaupi‘o (Stands-
leaning) is her father; she leans against the canoe
side and rests against the back of the canoe.
Said of one who tries to conceal the true offender by
pretending to know nothing.

2623 Pe‘epe‘e pū hala.

Hiders among the hala trees.
An epithet for the kauwā of Hāmākualoa, Maui.

2624 Pelā iho a hala a‘e ka ua ka mea maka‘u.

Wait until the thing that is feared, the rain, has gone
its way.
 Wait until this person whom we are afraid of or do
not want with us has gone.

2625 Pepe‘e a palaholo.

A rolled-up frond—paste for tapa cloth.
Said of the ‘ama‘u fern, which furnishes sap used in
tapa-making. Implies the same thought as the saying,
“Great oaks from little acorns grow.”

2626 Pēpē i ka ua ho‘opoponi ‘ili.

Bruised by the rain that bruises the skin.
Said of one whose feelings are hurt.

2627 Pēpē i ka wai o Niuli‘i.

Crushed by the water of Niuli‘i.
Rendered helpless or made humble and obedient.

2628 Pēpē ka nahele o Upeloa, nāwali i ka ua kakahiaka.

Crushed is the shrubbery of Upeloa, weakened by
the morning rain.
An expression used in chants. Said of a person who
is crushed by humiliation or woe, or of a craven
person.

2629 Pēpē ‘ōmaka ‘oe, pā i kapa‘akai, uāni‘i.

You are a weak ‘ōmaka—when touched with salt you
stiffen.
 The ‘ōmaka is a small, soft fish. Said to a weakling
who, with outside help, gains a little courage.

2630 Piha‘ā moe wai uka.

Stones that lie in the water in the upland.
Experts in strenuous sports. They are compared to
the stones that not even a freshet can wash down to
the lowland.

2631 Piha ‘ōpala ke one o Ha‘akua.

The sand of Ha‘akua is filled with rubbish.
Said of one who is untidy, or who talks nonsense.
Ha‘akua is under the Pu‘ueo end of the railroad
bridge that spans the Wailuku River in Hilo, Hawai‘i.

2632 Pī ‘ia ko wahi pilau iki, ‘a‘ole ‘oe i ‘ike i ko pilau nui.
Refuse to give your little stink a place and you’ll
never know when a greater stink will come to you.
A curse uttered by a sorcerer to a woman who
refuses his advances. In refusing a sexual union with
him she may meet a greater “stink”—death and
decomposition.

2633 Pi‘i aku a kau i ka nu‘u.

Ascend and stand on the nu‘u.
Ascend to a place of honor. The nu‘u is a very kapu
place reserved for certain chiefs.

2634 Pi‘i ka ‘ena.

 The heat rises.
Said of one who is burning with wrath.

2635 Pi‘i ka ihu o ka nai‘a i ka makani.

The nose of the dolphin rises toward the wind.
Said of one who is haughty.

2636 Pi‘i ka lepo i ka makani puahiohio.

The dust rises on the whirlwind.
Said of a person who elevates himself with his
bragging.

2637 Pi‘i ka ‘ula a hanini i kumu pepeiao.

The red rises till it spills over the base of the ears.
Said of one who blushes violently or of one who is
flushed with anger.

2638 Pi‘i ke kai.

The sea has risen.
The temper has risen.

2639 Pi‘i mai nei i ka pali me he ‘a‘ama la.

Climbs the cliff like a black crab.
Said of one who goes beyond his limit.

2640 Pi‘i no ka poho, kani kohā!

Up comes the palm—and bang!
 A good smack. The pounder is moistened by a
dampened hand before it is brought down on a mass
of hard poi.

2641 Pi‘ipi‘i hahai moa.

Curly head followed by chickens.
Kahahana was a handsome, curly-haired man who
was compared to a fine cock who attracts the
attention of the hens. Said of any curly-haired man
who has a way with women.

2642 Pī ka ‘amo.
The anus breaks wind with small sounds.
Said of one who lives the life of a drudge. Such a
person is said to be too busy to eat a proper meal
and as a result has a gassy stomach.

2643 Pī ka ihu, ha‘u i ka makani.

The nose snorts as he puffs at the wind.
He is incoherent with anger.

2644 Pili a‘e ana i ka lā‘au pili wale.

Leans against a leaning tree.
Said of one who depends too much on another for
support, either materially or morally.

2645 Pili aloha o Kona, ho‘oipo i ka mālie.

Love remains close to Kona, who woos the calm.
 Kona is a land beloved for its calm and pleasant
weather.

2646 Pili ka hanu; hāmau ka leo.

Suppress the breath; silence the voice.
Be as quiet as possible; utter no sound.

2647 Pili ka hanu o Wailuku.

Wailuku holds its breath.
Said of one who is speechless or petrified with either
fear or extreme cold. There is a play on luku
(destruction). Refers to Wailuku, Maui.

2648 Pili kāpekepeke.

Insecure relationship.

2649 Pili kau, pili ho‘oilo.

Together in the dry season, together in the wet
season.
Said of loving companionship.

2650 Pili ke kua me ke alo.

The back meets the front.
Said of a very thin person.

2651 Pilikia ho‘i kau a lohe mai.

Troubles that [do not] hear.
 Serious trouble indeed.

2652 Pili ‘ohā, he kāmau mai mawaho.

A taro-offshoot relationship added to the outside of
the corm.
One who was not a relative, yet is a member of the
household.

2653 Pili pono ka lā i Kamananui.

The sun is very close to Kamananui.
A play on Ka-mana-nui (The-great-power). When the
person in power becomes angry, everyone around
him feels uncomfortable, as in the scorching,
blistering sun.

2654 Pili pono ka lā i Papa‘ena‘ena.

The sun concentrates its heat at Papa‘ena‘ena.
Said of the heat of temper. A play on ‘ena‘ena (red-
hot).

2655 Pili pū i ka paia.

Pressed hard against the wall.
Deep in trouble.

2656 Piliwale ka i‘a o Piliwale.

The fish of Piliwale press together.
Said of one who attaches himself to another. Piliwale
was a fishpond at Moloka‘i. When fresh sea water
 came in at the sluice gate the fish pressed together
there. Once, a chief on Kaua‘i fled from the
battlefield, followed by his pursuers. He found refuge
in Maniniholo cave, but his pursuers discovered his
place of concealment and entered. He fled, and,
seeing a large rock, pressed himself against it with
the hope that he would escape detection. But he was
seen and killed. The rock against which he pressed
himself was called Piliwale.

2657 Pio ke kukui, pō‘ele ka hale.

When the light goes out, the house is dark.
Said of one whose sight is gone—he dwells in
darkness. Also said when life goes and the darkness
of death possesses.

2658 Pīpī holo ka‘ao.

It is sprinkled, the tale has fled.
This is used at the end of a tale to indicate that it is
finished.

2659 Pipī ka wahie, ho‘onui ka pulupulu.

If the firewood burns slowly, add more tinder.
Keep trying until you succeed.

2660 Pipili i ka hana makamaka ‘ole, ho‘okāhi no

makamaka o ke kāunu a ka mana‘o.
Sticks to the work in which friends are ignored; only
one friend is considered, the desire of the heart.
 Said of one who is in love and pays no attention to
anyone except the object of his affection.

2661 Pipili mau ‘ia e ka pī‘oe‘oe.

Always clung to by barnacles.
Said of one who is a constant attraction to the
opposite sex.

2662 Pipili no ka pīlali i ke kumu kukui.

The pīlali gum sticks to the kukui tree.
Said of one who remains close to a loved one all the
time, as a child may cling to the grandparent he
loves.

2663 Pō‘alo maka.

To gouge out the eyes.
Said of an ungrateful person who repays kindness
with unkindness, especially by stealing a mate.

2664 Po‘e ho‘ohāhā pa‘akai.

Salt gatherers.
A derogatory expression for people who do nothing
that requires courage or stamina. Salt-gathering is
an easy task that even a child can do.

2665 Pō‘ele ka ‘āina o Puna.

The land of Puna is blackened [by lava flows].
2666 Po‘e no Kūki‘i.
People of Kūki‘i.
A play on ku (stand) and ki‘i (image). Said of those
who stand about and offer no help.

2667 Pōhai ka manu maluna, he i‘a ko lalo.

When the birds circle above, there are fish below.
Strong words are a sign of wrath. Fishermen at sea
watch where the noio birds gather, for that is a sign
that the aku fish are near.

2668 Pōhai ka neki lewa i ka makani.

Surrounded by the reeds that sway in the breeze.
Said of one handsome and graceful of movement.

2669 Pohā i ke alo o Ka‘uiki.

A loud, explosive sound before the presence of
Ka‘uiki.
Said of the drawing up of an aku fish from the water
to the chest of the fisherman.

2670 Pohā ka ‘auwae i ka ‘alā.

A hard rock smacked the chin.
He got what was coming.

2671 Pohā ka lae o ke kolohe.

Slapped was the brow of the mischiefmaker.
 The rascal got his just desserts.

2672 Pohā ke au ke pi‘i nei ka lena.

The gall bladder has burst, the yellow color is
spreading.
It is obvious now that ill will has been harbored.

2673 Pōhaku ‘ai wāwae o Malama.

Feet-eating rocks of Malama.
Said of sharp ‘a‘ā rocks that make walking with bare
feet very painful. This saying comes from a chant by
Pa‘oa, friend of Lohi‘au, who went to Kīlauea to seek
his friend’s lava-encased remains.

2674 Pōhaku ‘elekū.

A dark lava rock.
A dark-skinned person

2675 Pōhaku kaomi moena.

A stone that holds down the mat.
Said of a person who stays at home most of the time.
A pōhaku kaomi moena is a large smooth stone used
to hold the strands of lauhala in place while plaiting.

2676 Pōhakupili wanawana.

Thorny Pōhakupili.
An epithet for the kauwā of Pōhakupili, Moloka‘i.
2677 Poāhpohā i ke keiki o Ka‘akēkē.
Smacked by the lad of Ka‘akēkē.
Ka‘akēkē was a maika-rolling field at Ualapu‘e,
Moloka‘i, where champions often met in ancient
days. Said in admiration of any Moloka‘i lad
outstanding in sports.

2678 Pohāpohā kā ihu o ka wa‘a i ka ‘ale o ka Mumuku.

The prow of the canoe is slapped by the billows in
the Mumuku gale.
Said of a person buffeted by circumstances or of one
who has received many blows by the fist.

2679 Pō Hilo i ka ua Kanilehua.

Hilo is darkened by the Kanilehua rain.
Said of one who is weighted by sorrow and grief.

2680 Pohō i ka mālama i ko ha‘i keakea!

A waste of effort to take care of someone else’s
semen!
Usually said in anger by one who cares for the
children of another. Also expressed Pohō i ka mālama
i ko ha‘i kūkae!

2681 Poho pono na pe‘a heke a ku ana.

A well-filled topsail helped him to arrive.
Said of a fast traveler.
2682 Pohu ka nohona, ua lulu kohekohe.
All is calm, even the kohekohe grass is not moved by
a breeze.

2683 Pō‘ino na lā‘au a‘a li‘ili‘i i ka ulu pū me ka puakala a‘a

loloa.
Plants with fine roots are harmed when left to grow
with the rough, long-rooted thorny ones.
Weak-willed persons are often overcome and
influenced by the wicked.

2684 “Pōkeokeo, pōkeokeo,” wahi a ka pelehū.

“Gobble, gobble,” says the turkey.
Said of one who has received a sizeable sum or is
financially secure. A play on pōkeokeo, which refers
to the turkey’s gobble as well as to a substantial
amount of money.

2685 Pōki‘i ka ua, ua i ka lehua.

The rain, like a younger brother, remains with the
lehua.
Said of the rain that clings to the forest where ‘ōhi‘a
trees grow.

2686 Pōkole ka na‘au.

The intestine is short.
Said of a short-tempered person.
2687 Poli‘ahu, ka wahine kapa hau anu o Mauna Kea.
Poli‘ahu, the woman who wears the snow mantle of
Mauna Kea.
Poli‘ahu is the goddess of snows; her home is on
Mauna Kea.

2688 Pololei a ka waha o ke ‘ahi.

Straight to the mouth of the ‘ahi fish.
Directly to the point. Used in a fisherman’s prayers
to the gods to take the hook and bait directly to the
mouth of the fish.

2689 Pō na maka i ka noe, i ka pahulu i ke ala loa.

The eyes are blinded by the mist that haunts the long
trail.
Said of one who is deceived.

2690 Po‘ohū ka lae i ka ‘alā.

The forehead is swollen by the smooth waterworn
stone.
The price is so high that it feels like a lump on the
forehead. ‘Alā is often used to refer to money.

2691 Po‘ohū ka lae kahi i ka pōhue.

When the forehead lumps, rub it with a gourd.
Find the remedy for the problem.

2692 Pōpoki hūnā kūkae.

 Excreta-hiding cat.
Usually said in anger of one who won’t reveal his
own or other people’s wrongdoings.

2693 Pua a‘e la ka uwahi o ka moe.

The smoke seen in the dream now rises.
The trouble of which we were forewarned is here.

2694 Puaēa ka manu o Ka‘ula i ke kai.

The bird of Ka‘ula expires over the sea.
Said of utter destruction, as of birds that drop dead
while flying over the sea.

2695 Pua ka lehua.

The lehua is in bloom.
Said by the people of Kawaihae when the aku fish
appear in schools. It was considered unlucky to
speak openly of going fishing.

2696 Pua ka neneleau, momona ka wana.

When the neneleau blooms, the sea urchin is fat.
The neneleau blooms about the time when the hala
fruit ripens. These were signs for uplanders that the
sea urchins were ready to be gathered.

2697 Pua ka uwahi he ahi ko lalo.

Where smoke rises there is fire below.
 Where there are strong words the fire of wrath lies
beneath.

2698 Pua ka uwahi o kā‘e‘a‘e‘a moku o Hina.

Up rose the smoke of the experts of the island of
Hina.
Said of the quickness of the athletes of Moloka‘i—
they were so fast that they smoked.

2699 Pua ka uwahi o ko a uka, mana‘o ke ola o ko a kai.

When the smoke [from the fires] of the upland
dwellers rises, the shore dwellers think of life.
Shore dwellers depended on the uplanders for poi.

2700 Pua ka uwahi o Manuokekula.

The smoke of Manuokekula rose.
Said when one goes off with all speed. Manuokekula
was a steamer in olden days; smoke was seen from
her stack as she departed.

2701 Pua ka wiliwili nanahu ka manō pua ka wahine u‘i

nanahu ke kānāwai.
When the wiliwili tree blooms, the sharks bite; when
a pretty woman blossoms, the law bites.
A beautiful woman attracts young men—sharks—who
become fierce rivals over her. The law prevents the
rivalry from getting out of hand—it can “bite.” It is
said that when the wiliwili trees are in bloom the
sharks bite, because it is their mating season.
2702 Pua ke kō, ku ka he‘e.
When the sugar cane tassels, the octopus season is
here.
The sugar cane tassels in late October or early
November.

2703 Pua ke kō, ne‘e i ka he‘e hōlua.

When the sugar cane tassels, move to the sledding
course.
The tops of sugar cane were used as a slippery
bedding for the sled to slide on.

2704 Pua lehua i ka lawai‘a.

A lehua blossom in fishing.
An expert in catching fish.

2705 Pū‘ali kalo i ka wai ‘ole.

Taro, for lack of water, grows misshapen.
For lack of care one may become ill.

2706 Pū‘ali o Ka-hau-nui ia Ka-hau-iki.

Big-hau-tree has a groove worn into it by Little-hau-
tree.
Said when a child nearly wears out the patience of
the adult in charge of him, or of a large company of
warriors discomfited by a small one. Kahaunui and
Kahauiki are places just east of Moanalua, O‘ahu.
2707 Pua mai nei ho‘i ka lehua.
The lehua is blossoming.
The faces are red from drinking beer.

2708 Puanaiea ke kanaka ke hele i ka li‘ulā.

A person who goes after a mirage will only wear
himself out.

2709 Pūanuanu ka hale noho ‘ole ‘ia e ke kanaka.

Cold is an uninhabited house.
Said of an empty house, which lacks the warmth of
love, or of the body after life is gone.

2710 Pua ‘ohi.

Flower picking.
Chitchat.

2711 Puehu ka hulu o ka manu.

The feathers of the bird are scattered.
The person has gone off with haste.

2712 Puehu ka lehu i na maka o ka mea luhi.

Ashes fly into the eyes of the toiler
One must endure the unpleasant in order to gain the
pleasant, just as the cook at a fireplace gets ashes
into his eyes when he blows on the fire.
2713 Puehu li‘ili‘i ka lehu o kapuahi.
The ashes of the fireplace are scattered in every
direction.
Said of an angry person whose temper makes
everybody scatter.

2714 Pue i ke anu o Haua‘iliki.

Crouch in the cold of Haua‘iliki.
Said of an intense cold. A play on hau (ice) and ‘iliki
(strike) in the place name Haua‘iliki.

2715 Pueo maka‘ala‘alawa.

Owl with eyes glancing here and there.
Said of one who looks about to see what he can steal.

2716 Pūhā hewa ka honu i ka lāmakani.

The turtle breathes at the wrong moment on a windy
day.
Said of a person who says the wrong thing at the
wrong time and suffers the result.
2717 Pūhā ka honu, ua awakea.
When the turtle comes up to breathe, it is daylight.
Said when a person yawns. Sleeping time is over;
work begins.

2718 Puhalu ka ihu, nānā i ke kā‘ao.

When the scent reaches the nose, one sees the
overripe hala fruit [fallen to the ground].
One only notices the many good things a person does
when it is too late to show appreciation.

2719 Pūhi lapa i ka ‘ale.

Eel active in the sea caverns.
Said of an overactive person, like a child with too
much energy.
2720 Pūhi niho wakawaka.
An eel with pointed teeth.
A fierce and fearless warrior.

2721 Pūhi okaoka.

An eel [that chews] into bits.
An epithet applied to a kahuna versed in all branches
of kahuna lore. He is not a person to be trifled with.

2722 Puhipuhi lā‘au a kahuna, ka maunu loa‘a a ka pupuka.

By blowing the medicine given by a kahuna, can the
ugly gain his desire.
Said of one who resorted to the prayers and
ceremonies of a kahuna hana aloha to gain the love
of his desired one. The person consulting the kahuna
ate pilimai and manulele sugar cane after the kahuna
had dedicated them to Makanikeoe, the love god.
Then he blew in the direction of the desired person.
The god, who also had a wind form, bore the mana
along, and when it touched the one desired he or she
became very much in love with the sender. When
used with evil intent—for revenge or to humiliate—
the sender is spoken of as an ugly person who has no
charm of his own, hence he must resort to sorcery.

2723 Pu‘ipu‘i a ka lawai‘a.

Stout fishing lad.
Said of an energetic fisherman. ‘Umi was so called
because of his skill in fishing.
2724 Pū‘iwa i ka lā‘au pāku‘iku‘i a ka lawai‘a.
Frightened by the splashing stick of the fisherman.
Said of those who are suddenly frightened and flee in
panic, like fish driven into the net by the stick that
beats the water.

2725 Puka ka lā, puka pū me ka hana, i ‘ike ‘ia ka lālā

malo‘o me ka lālā maka.
When day arrives, work time arrives too, for it is
then that dry branches can be distinguished from
green ones.

2726 Puka ka maka i waho, loa‘a ka hale kipa aku, kipa

mai.
A [new]face appears out [of the mother], someday to
be a host as all visit back and forth.
Said of the baby of a relative or friend—it will
someday host visiting relatives.

2727 Pūkākā na lehua o Mānā, ‘auwana wale iho no i ka

‘auwai pakī.
Scattered are the warriors of Mānā, who go
wandering along the ditch that holds little water.
A boast after winning a battle.

2728 Puka kūkae wai o Kalihi.

Through an anus appears the water of Kalihi.
An expression of derision for Kalihi, Honolulu. In
Kalihi Stream is a stone that resembles the human
 backside. When the stream is low, water pours out of
the hole. First uttered by a visiting chief.

2729 Puka mai la ‘oe, ua kala kahiko i Lehua.

Now that you have come, [what we had] has long
departed to Lehua.
Said to one who comes too late to share what his
friends have had.

2730 Puka ma ka ‘āpua.

Escaped through the handle.
Said of one who barely escapes. Luhia, who was part
lizard and part human, used to go outside of the
houses of his neighbors to see what they were
eating. When he found that they were to have ‘o‘opu
fish cooked in ti leaves, he would wait until the fish
were ready to be eaten, then he would cry, “Escape
through the handle, my brothers!” The place where
the ti leaf bundle was tied would break open, and out
would scamper lizards instead of ‘o‘opu fish, to the
terror of those who were about to eat. The lizards
would then run back to the streams and become
‘o‘opu fish again.
2731 Pukana wai o Kahuku.
The water outlet of Kahuku.
Refers to the outlet of an underground stream that
once flowed from Kahuku to Waipahu, O‘ahu.

2732 Pūko‘a kani ‘āina.

A hard rock of the land.
Said of a strong fighter who destroys others but is
himself impossible to destroy.

2733 Pula kau maka ‘ino loa.

A very bad mote in the eye.
A person who is much disliked. Pula kau maka
denotes something that is constantly on one’s mind.

2734 Puleileho ke kai o Kā‘elo.

A rough sea in the month of Kā‘elo.
When the seaweed breaks loose and is borne
shoreward, fish that feed on it are drawn there. So a
rough sea can be good for the fishermen.

2735 Pulelo ke ahi ha‘aheo i na pali.

The firebrand soars proudly over the cliffs.
An expression of triumph. Referring to the firebrand
hurling of Kaua‘i, or to the glow of volcanic fire on
Hawai‘i.

2736 Pulelo ke ahi o Makuaiki.

 The firebrand of Makuaiki rises triumphant.
Said of one who rises from obscurity or gains a
victory.

2737 Pulu ‘elo i ka ua Kanilehua.

Drenched in the Kanilehua rain.
Drenched by the rain or thoroughly drunk.

2738 Pulu ‘elo i ka ua o ka ho‘oilo.

Drenched by winter’s rain.
Filled with grief.

2739 Pulu iho la i ka wai a ka nāulu.

Drenched by the water from the rain clouds.
Drunk.

2740 Pulu i ka wai lohi o Maleka.

Soaked by the sparkling water of America.
Drunk.

2741 Pulu i ka wai naoa a ke kēhau.

Wet by the icy cold dew.
Drunk.

2742 Pulupulu ahi.

A fire-starter.
 Said of one whose temper flares easily.

2743 Pumehana ka hale i ka noho ‘ia e ka makua.

Warm is the home in which a parent lives.

2744 Puna, ‘āina ‘awa lau o ka manu, Puna, land of the

leafed ‘awa planted by the birds.

2745 Puna, kai nehe i ka ulu hala.

Puna, where the sea murmurs to the hala grove.

2746 Punalu‘u, i ke kai kau ha‘a a ka malihini.

Punalu‘u, where the sea dances for the visitors.
Punalu‘u, Ka‘ū, Hawai‘i, is said to be the place where
the sea dances to delight visitors.

2747 Puna, mai ‘Oki‘okiaho a Mawae.

Puna, from ‘Oki‘okiaho to Mawae.
The extent of Puna is from ‘Oki‘okiaho on the Ka‘ū
side to Mawae on the Hilo side.
2748 Puna maka kōkala.
Puna of the eyelashes that curve upward like the
thorns of the pandanus leaves.
The placenta of a newborn was buried under a
pandanus tree so the child’s eyelashes would grow
long like the pandanus thorns.

2749 Puna paia ‘ala i ka hala.

Puna, with walls fragrant with pandanus blossoms.
Puna, Hawai‘i, is a place of hala and lehua forests. In
olden days the people would stick the bracts of hala
into the thatching of their houses to bring some of
the fragrance indoors.

2750 Pū‘olo waimaka a ke aloha.

Tears [are] bundles of love.
Love brings tears to the eyes.
2751 Pupuhi ka he‘e o kai uli.
The octopus of the deep spews its ink [into the
water].
Said of one who goes off in secret or on an errand
that rouses unsatisfied curiosity in others. The
octopus escapes from its foes by spewing its ink and
darkening the water.

2752 Pupuhi ka i‘a o Uko‘a.

The fish of Uko‘a is gone.
Uko‘a is a famous pond in Waialua, O‘ahu. Said of
one who takes flight or of something quickly and
secretly taken.

2753 Pupuhi ka ‘ulu o Ke‘ei; ua koe ka ‘a‘aiole.

The breadfruit of Ke‘ei are gone; only those blown
down by the wind are left.
Said when something mysteriously vanishes. A
konohiki of Ke‘ei in Kona, Hawai‘i, was placed in
charge of a fine breadfruit grove. In spite of his
watchfulness, the fruit were stolen as soon as they
matured. Secretly he asked all of his relatives to help
him watch for the culprit. However, some were
related to the thief as well, who learned about the
watch and evaded capture. Long after, a slip of the
tongue revealed the thief.

2754 Pupuhi ka umu, mo‘a pala ka ‘ai.

When the umu smokes, the food is underdone.
 Not enough steam remains inside to cook the food.
Said of one who does a lot of enthusiastic talking but
can’t knuckle down to business.

2755 Pupuhi kukui—malino ke kai.

Spewed kukui nuts—calm sea.
To calm the water, fishermen chewed kukui nuts and
spewed them. It has the same meaning as, “Pour oil
on troubled waters.”

2756 Pupuhi kukui o Papalaua, he ‘ino.

Light the candle of Papalaua, the weather is had.
Said of Papalaua, Moloka‘i, where the sun shines for
only part of the day. When the weather was bad the
valley became dark before the day was gone, and
candles had to be lighted. Sometimes said
facetiously when a day is gloomy and a light is
required to see.

2757 Pupuka auane‘i, he inoa ‘ala.

Homely he may be, but his name is fragrant.
He bears an honorable name.

2758 Pūpūkāhi i holomua.

Unite in order to progress.

2759 Pupū ke kai i ka ‘alalauwā.

The sea is so thick with ‘alalauwā fish that it is
difficult to make a passage.
 Said of a situation where it is difficult to make
progress.

2760 Pupule puhi ahi.

Crazy person who sets fires.
A humorous expression applied to one with an
overabundance of energy who does just as he
pleases without fear of being criticized. Such a
person has so much generosity that he is likeable,
even if he sometimes goes to extremes.

2761 Pupu‘u ho‘olei loa, a noho ana!

A humping up and a fling, and there he was!
Said of one who traveled very swiftly—as though he
had flung himself through the air.

2762 Pūpū wahi kū‘ō‘ō ka mahi‘ai o uka, ola no ia kini he

mahi‘ai na ka ‘ōiwi.
When the upland farmer gathers small, broken sweet
potatoes there is life for many, though he only farms
for himself.
A farmer shares with beach dwellers.

2763 Pu‘ua i ka hala o Kekaha.

Choked on the hala fruit of Kekaha.
Pregnant.

2764 Pu‘u auane‘i ka lae i ka ua o Kawaupu‘u.

 The forehead may be given a lump by the rain of
Kawaupu‘u.
One is likely to get into trouble.

2765 Pu‘upu‘u lei pali i ka ‘ā‘ī.

An imperfect lei, beautified by wearing.
Even an imperfect lei looks beautiful when worn
around the neck—as beautiful as flowers and
greenery on the slope of a hill.

2766 Pu‘uwai hao kila.

Heart of steel.
Fearless.

2767 Pū wā i‘a na hoa makani.

The wind companions cause a commotion among the
fishes.
One’s conduct causes a scandal.
 Uu

2768 Ua ahu ka imu, e lāwalu ka i‘a.

The oven is ready, let the fish wrapped in ti leaves be
cooked.
All preparations have been made; now let us proceed
with the work.

2769 Ua ‘ai au i kana loa‘a.

I have eaten of his gain.
Said with pride and affection by a parent or
grandparent who is being cared for by the child he
reared.

2770 Ua ‘ai i ke kāī-koi o ‘Ewa.

He has eaten the kāī-koi taro of ‘Ewa.
Kāī is O‘ahu’s best eating taro; one who has eaten it
will always like it. Said of a youth or a maiden of
‘Ewa, who, like the kāī taro, is not easily forgotten.
2771 Ua ‘ailolo.
Eaten the brain.
Said of an expert, or of anyone who is well trained in
an art.

2772 Ua a‘o a ua ‘ailolo.

He trained until he ate brains.
He became an expert. In ancient days, the person
who finished a course of study ate some of the brain
of the hog or fish offered to the god of his art.

2773 Ua ao Hawai‘i ke ‘ōlino nei mālamalama.

Hawai‘i is enlightened, for the brightness of day is
here.
Hawai‘i is in an era of education.

2774 Ua ‘awa ka luna o Uwēkahuna.

Bitterly cold are the heights of Uwēkahuna.
Said of the wrath of a chief. From a chant by Lohi‘au
when he saw the wrath of Pele as she sought to
destroy him.

2775 Ua ‘eha ka ‘ili i ka maka o ka ihe.

The skin has been hurt by the point of the spear.
Said of a warrior who has been wounded in war. This
was said with pride and affection, for it meant that
he had been faithful to his chief.
2776 Ua ‘elepaio ia ka hana.
The work has [been spoiled by an] ‘elepaio.
Said of any task that has to stop before completion.
The ‘elepaio is always the first of the birds to awaken
and call, thus telling the supernatural workers of the
night, such as the menehune, that day approaches.
Any incomplete work is then deserted.

2777 Ua ‘elepaio ‘ia ka wa‘a.

The ‘elepaio has [marked] the canoe [log].
There is an indication of failure. Canoe makers of old
watched the movements of the ‘elepaio bird
whenever a koa tree was hewed down to be made
into a canoe. Should the bird peck at the wood, it
was useless to work on that log, for it would not
prove seaworthy.

2778 Ua hala ka ho‘oilo, ua mālie.

Winter is gone; all is calm.
Trouble is gone; peace now abides.

2779 Ua hala ka ‘ino, ua kau ka mālie.

The storm has passed; calmness is here.

2780 Ua hala ka wawā i Hā‘upu.

The loud talking has gone to Hā‘upu.
The gossip is now widespread.
2781 Ua hānau ‘ia paha i Nana, ke ma‘au ala.
Perhaps he was born in Nana, for he wanders about.
In the month of Nana, fledglings left the nests.

2782 Ua he‘e i ka ua o ka Ho‘oilo.

Routed by the wintery rain.
Said of one who fled from an unpleasant situation.

2783 Ua hihina wale i Moeawakea.

Fallen down at Moeawakea.
A play on the place name Moe-awakea (Sleep-at-
noon). A humorous saying applied to those who fall
asleep in the daytime or pass out in a drunken
stupor.

2784 Ua hiki mai la o Ke‘inoho‘omanawanui.

Ke‘inoho‘omanawanui has arrived.
Said of one who is disliked because of his trouble-
making. This is a play on ‘ino (bad). Ke-‘ino-
ho‘omanawanui (Patient-bad-fellow) is a character in
the legend, “Opele-ka-moemoe” (Opele-the-sleepy-
head).

2785 Ua hiki ‘ole ka ihu o ka pua‘a ke ‘eku a peu.

The snout of the hog can no longer root and prod.
Said of a man who has lost his sexual potency.

2786 Ua hilo ‘ia i ke aho a ke aloha.

 Braided with the cords of love.
Held in the bond of affection.

2787 Ua ho‘i ka noio ‘au kai i uka, ke ‘ino nei ka moana.

The seafaring noio bird returns to land, for a storm
rages at sea.
A weather sign.

2788 Ua ho‘i ka ‘ōpua i Awalua.

The cloud has returned to Awalua.
Said of one who has gone home.

2789 Ua ho‘i ka ‘ōpū o ka honua.

Returned to the womb of the earth.
Dead.

2790 Ua ho‘omakua ka lā‘au.

The plant has become a tree.
Said of a habit that might once have been easily
overcome but has now gained a good stronghold.

2791 Ua hopu hewa i ka uouoa.

Accidentally caught an uouoa fish.
A play on uō (to howl). Said of one who has gotten
himself into something distressing.

2792 Ua ‘ia kāua e ka ua; hikiki‘i kāua i kānana!

 We are rained upon by the rain; let it pour as it wills!
Two men were traveling in the mountains on Kaua‘i
when it began to rain. The first man found a small
dry place under an overhanging rock. The second
man’s place leaked, and so he cried out these words.
Hearing this, the first man was lured away from his
dry rock and ran toward his companion, who
sneaked under the dry place and rested. The first
man now stood shivering in the rain. This saying is
used when someone is foolish enough to give up
what he has.

2793 Ua Ikapoka, ua hala ka nani o ka Ikela‘ela.

It is Ichabod, for the glory of Israel has departed.
It is too late to do anything about it. Also expressed
simply Ua Ikapoka.

2794 Ua ‘ike no kā he hewa ke wikiwiki la ka waha i ka

mihi.
He knows it is wrong so the mouth hastens to repent.
Said of one who is caught in wrongdoing and quickly
begs pardon to avoid due punishment.

2795 Ua ‘ike paha i ka makapa‘a.

Perhaps he saw a one-eyed person.
Said of a person who meets with bad luck. It is
considered unlucky to meet a blind person on one’s
way.

2796 Ua ka‘a ‘ia e Hakaio.

 Rolled over by Hakaio.
Said of a woman with a beautiful figure. Hakaio was
the name of a supernatural tapa beater that rolled
itself over the legendary heroine Keamalu to beautify
her figure after her bath.

2797 Ua ka‘a niniau i ka wili wai.

Swirled about by the eddying waters.
Dizzy from being madly in love. Also, intoxicated.

2798 Ua kāhea kua ‘ia.

Called just after he started to depart.
It was considered an omen of disappointment to be
called back just after starting out.

2799 Ua kanaka.
Is with a person.
Pregnant.

2800 Ua ka au Papakōlea, ihea ‘oe?

When it rained in Papakōlea, where were you?
The reply of a sweet-potato grower on Papakōlea to
one who asks for some of his crop. If one answered
that he had been there when the rain fell to soak the
earth for planting, and had not planted, then he was
lazy and would be given no potatoes.

2801 Ua ka ua, kahe ka wai.

 The rain rains, the water flows.

2802 Ua ka ua, ola ka nohona o ka ‘āina kula.

The rain pours, life comes to the plains.

2803 Ua kau i ka hano hāweo.

Reached the peak of honors.
Said of one who has attained a high position. Used in
hula chants and songs.

2804 Ua kau ka mauli lele i ka muku.

Life is placed where it can take only a brief flight.
Said of a hopeless situation in which there is only a
brief respite, then disaster or death.

2805 Ua kohu ke kāunu ana i Waialoha.

Lovemaking at Waialoha is suitable.
The match is good; the course of true love should be
encouraged.

2806 Ua ku i kāhi haiki.

Standing in a narrow place.
Said of one in a precarious position.

2807 Ua kuluma ke kanaka i ke aloha.

Love is a customary virtue with man.
Man encounters love daily.
2808 Ua la‘i ka makani Ho‘olua.
The Ho‘olua gale has calmed.
One’s wrath has ceased. Also, the trouble is now
passed.

2809 Ua la‘i ka nohona i ke alo pali.

There is tranquility before the face of the cliff.
Perfect peace.

2810 ‘Uala li‘ili‘i o Kalepolepo.

Small potatoes from Kalepolepo.
Said of a stupid person.

2811 ‘Uala ne‘ene‘e o Kohala.

Ne‘ene‘e potato of Kohala.
A person who hangs around constantly. Ne‘ene‘e, a
variety of sweet potato, also means “to move up
closer.”

2812 Ua laulau.
Is a wrapper.
Said of a pregnant woman. She is the wrapper of the
new life within her.

2813 Ua lawa pono na po‘ohiwi.

The shoulders are well supplied.
 Said of a strong person who can do any kind of hard
work.

2814 Ua lehulehu a manomano ka ‘ikena a ka Hawai‘i.

Great and numerous is the knowledge of the
Hawaiians.

2815 Ua lele ka manu i Kahiki.

The bird has flown to Kahiki.
Said of a person who has gone somewhere and
cannot be found.

2816 Ua lilo i kai kuewa na kai kapu i ho‘omalu ia.

The protected sea [shores] have become sea [shores]
for wanderers.
Cherished daughters have been led astray.

2817 Ua lilo i ke koli kukui a maluhi.

Gone lamp-trimming until tired.
Said of one who has gone on an all-night spree.
When the top kukui nut on a candle was burned out,
it was knocked off and the next nut on the stick
allowed to burn.

2818 Ua lilo me ka i‘a o ka lauwiliwili.

Gone off with a fish called lauwiliwili.
A play on lauwili (confusing). Said of one who is
confused or befuddled.
2819 Ua lilo paha i ke kini o Wai‘āpuka.
Taken, perhaps by the inhabitants of Wai‘āpuka.
A play on ‘āpuka (to cheat) in the place name
Wai‘āpuka. Said when someone has been cheated of
his possessions.

2820 Ua loa‘a aku la ka i‘a o ka ‘ū‘ū.

The ‘ū‘ū fish is now caught.
A play on ‘ū (to sigh or grieve) in the name of the
fish. One now has cause to grieve.

2821 Ua loa‘a i ka heu o ka pānini.

Caught by the fuzz of the cactus fruit.
Has something to be irritated about.

2822 Ua lohaloha na hulu ‘ekekeu i pili pa‘a i ke kēpau.

The wing feathers [of the bird] droop, because the
bird is caught by [the snarer’s] gum.
Said of one who is caught in mischief.

2823 Ua loha na hui o Hā‘upu.

The flippers of Hā‘upu droop.
Said poetically of an aged person. The ridges on both
sides of Hā‘upu hill on Kaua‘i go down gradually,
with a rise here and there, but none is as high as
Hā‘upu itself.

2824 Ua lupe‘a ‘ia i ka wai ‘ona.

 Fully possessed by liquor.
Dead drunk.

2825 Ua mālie, ke au nei koa‘e.

The weather is clear, the koa‘e are leisurely flying.

2826 Ua malino ke kai o Paikaka.

The sea of Paikaka is calm.
All is peaceful now, for wrath is gone.

2827 Ua malo‘o ka pua hue.

The gourd blossom has withered.
Said of a person withered with age.

2828 Ua malo‘o ka wai.

The water is dried up.
Said of inhospitality.

2829 Ua mau ke ea o ka ‘āina i ka pono.

The life of the land is preserved in righteousness.

2830 Ua mo‘a ka mai‘a, he keiki māmā ka Hina.

The bananas are cooked, [and remember that] Hina
has a swift son.
Let’s finish this before we are caught. This saying
comes from the legend of Māui and the mudhens.
For a long time he tried to catch them in order to
 learn the secret of making fire. One day he
overheard one of them saying these words. He
caught them before they could hide and forced them
to yield the secret of fire.

2831 Ua nahā na moku.

Broken away are the islands.
Said when the islands are out of sight.

2832 Ua nā ka lua o ka inaina.

The pit of wrath is satisfied.
Said when one has had enough to eat.

2833 Ua nīki‘i ‘ia i ke olonā o Honopū.

Tied fast with the olonā cord of Honopū.
Said of a situation that is made fast. Honopū, Kaua‘i,
was said to produce excellent olonā in ancient days.

2834 Ua noa ke kai kapu, ua ‘a‘e ‘ia e ke kuewa.

The forbidden sea has been trespassed by a vagrant.
Said of a girl well raised by her parents who has now
been won by a ne’er-do-well.

2835 Ua noi i ke ao ua ‘ole.

Asked a rainless cloud.
Asked a favor of a hard person who refused to grant
it. First uttered by Hi‘iaka, who asked two surly
lizard gods to permit her and her friends to cross
 Wailuku River in Hilo. The request was refused and
battle was offered instead.

2836 Ua ola loko i ke aloha.

Love gives life within.
Love is imperative to one’s mental and physical
welfare.

2837 Ua ola no i ka pane a ke aloha.

There is life in a kindly reply.
Though one may have no gift to offer to a friend, a
kind word or a friendly greeting is just as important.

2838 Ua ola no o kai ia kai.

Shore dwellers find subsistence in the sea.
A fisherman lives by his own efforts. This thought
uttered by a farmer is Ua ola no o uka ia uka.

2839 Ua pa‘a ka houpo.

The diaphragm is made firm.
Hunger is gone and the stomach is filled.

2840 Ua pa‘a ka ‘īlio i ka ‘ōhao.

The dog is tied by the neck.
All is safe.

2841 Ua pae i kula.

 Landed ashore.
The work is all done.

2842 Ua pae ka wa‘a i Nānāwale.

The canoe landed at Nānāwale.
Said of disappointment. To dream of a canoe is a sign
of bad luck. A play on nānā-wale (merely look
[around at nothing]).

2843 Ua pa‘i a pa‘i ma ka hana.

Equals in working.

2844 Ua pā kanaka.
Touched by man.
Said of a girl who has lost her virginity.

2845 Ua pale ka pono.

Success was warded off.
Said of one who has failed.

2846 Ua pau ko‘u lihi hoihoi i ka nani o Poka ‘Ailana.

I haven’t the slightest interest in the beauty of Ford
Island.
Said when one has lost interest. This is a line from a
chant.

2847 Ua piha a hū ke kī‘aha.

 The glass was filled to overflowing.
One’s wrongdoings exceeded the limit. Also, one was
fed up.

2848 Ua pi‘i paha i ka ‘ulu o Maunawili.

Gone up, perhaps, to fetch the breadfruit of
Maunawili.
A play on wili (twist, turn about). Said of one who is
confused.

2849 Ua pili ka manu i ke kēpau.

The bird was caught by the gum.
The one desired has been snared.

2850 Ua pio ke kukui.

The light is extinguished.
Said of a person who has fallen asleep and is no
longer aware of anything.

2851 Ua pō‘ele‘ele, e nalowale ai ka ‘ili o kānaka.

[It is] so dark that the skin of people vanishes.

2852 Ua puka a maka.

Face is seen in the world.
Said of a child who by his birth cements the
relationship of his father’s family with his mother’s.
As long as the child lives, the families recognize their
kinship with each other.
2853 Ua pu‘u.
Lumped.
An impolite epithet for one who is pregnant.

2854 Ua ‘uo ‘ia a pa‘a.

Tied fast together.
Married. ‘Uo is to tie feathers together in
preparation for lei making.

2855 Ua wela ka lā, ke ‘oni nei kukuna o ka hā‘uke‘uke.

The sun is too warm, for the spikes of the hā‘uke‘uke
are moving.
Anger is growing, and those near the angry one are
moving out of the way. The hā‘uke‘uke is a sea
urchin.

2856 Ua wela ka nuku o Nu‘uanu i ka hole ‘ia e ke āhole.

Heated is the Nu‘uanu gap, by the āhole fish that go
to and fro.
A vulgar expression referring to sexual intercourse.

2857 Uha nui.

Big gut.
Said of a person who lacks strength or stamina. His
only bigness is a gut filled with food.

2858 Uhi mai ka lani pō.

Darkness from the sky spreads out.
 Ignorance grows.

2859 Uhiuhi lau māmane ka wai o Kapāpala.

Covered with māmane leaves is the water of
Kapāpala.
The stream in Kapāpala, Ka‘ū, often becomes very
muddy. The people used to place māmane branches
in the water to help the mud settle so that some
drinking water could be obtained. This saying
applies to a person who tries to cover up the
wrongdoings of another.

2860 ‘U‘ina ka wai o Nāmolokama.

The water of Nāmolokama falls with a rumble.
Nāmolokama Falls, Kaua‘i, is famous in chants and
songs.

2861 ‘U‘ina pōhaku a Kāne.

The stone of Kāne rolled with a rumble.
Said of thunder.

2862 U‘i no ke kanaka; maika‘i no ka ‘ōlelo.

Handsome is the man; good are his words.
Said of one who is both good-looking and courteous.

2863 ‘Ukuli‘i ka pua, onaona i ka mau‘u.

Tiny is the flower, yet it scents the grasses around it.
Said of a small person who gives happiness to others.
2864 ‘Ūlili alualu hu‘a kai.
Wandering tattler that chases after sea foam.
Said of a person who runs here and there for trivial
things.

2865 Uliuli kai holo ka manō.

Where the sea is dark, sharks swim.
Sharks are found in the deep sea. Also applied to
men out seeking the society of the opposite sex.

2866 Uliuli kai pali o Kahikinui, kokolo mai ka ‘ohu he ‘ino.

Dark are the sea cliffs of Kahikinui; when the mists
creep, it is a sign of a storm.
Trouble is approaching. This is taken from a chant in
the legend of Pāmano, who saw his own death
approaching.

2867 Ulu ka hoi.

The hoi vine grows.
There is interest in what is going on. A play on hoihoi
(interest).

2868 Ulu kukui o kaukaweli.

Kukui grove of terror.
Sometimes mentioned in connection with
Lahainaluna School, where this grove was found. It
was so called because of the short temper of the
Reverend John Pogue, an instructor, and because of
the skeletons stored in a nearby building for the
 study of anatomy. It was in this grove that hō‘ike,
exhibitions of what students had learned, were held.

2869 Ulu kukui o Liliko‘i.

Kukui grove of Liliko‘i.
This kukui grove, in Makawao, Maui, was much
visited by travelers, for it was a favorite spot of the
chiefs. The nuts gathered from the trees produced a
fragrant, tasty relish.

2870 Ulu o ka lā.

Growth of the sun.
Said of the light of sunrise just as the sun’s rim
touches the horizon.

2871 ‘Ulu pilo.

Stinking breadfruit.
A term of contempt for the kauwā of Puna, Hawai‘i,
comparing them to rotted breadfruit.

2872 Umauma nahā.

Broken chest.
A hunger that causes discomfort.

2873 ‘Urne i ka ihu.

Pulls on the nose.
Said of one who weeps with disappointment. With
the flowing of tears, the nose runs.
2874 ‘Umeke piha wai o Mānā
A calabash full of water is Mānā.
Refers to Mānā, Kaua‘i, which is flooded during the
rainy season.

2875 ‘Umia ka harm.

Hold the breath.
Be patient. Don’t give up too easily.

2876 ‘Umia ka hanu! Ho‘okāhi ka umauma ke kīpo‘ohiwi i

ke kīpo‘ohiwi.
Hold the breath! Walk abreast, shoulder to shoulder.
Be of one accord, as in exerting every effort to lift a
heavy weight to the shoulder and to keep together in
carrying it along.

2877 ‘Umi ka hanu i ka houpo.

Hold back the breath in the chest.
Bear with utmost patience.

2878 “Unele! Unele!” wahi a ka nēnē.

“Honk! Honk!” says the goose.
A play on nele (a lack, poverty), this saying implies a
going without, a lack of success, chagrin, and so
forth.

2879 ‘Unu mai a ho‘onu‘anu‘a ke kilu o Kalama‘ula,

ho‘ole‘ale‘a i ke kaha o Kaunalewa.
 Bring all the kilu for amusement at Kalama‘ula to
make merry on the field of Kaunalewa.
To come together for a gay time and bring whatever
you have to add to the fun. There is a play on lewa,
which refers to the swinging of the hips in hula.

2880 Unu pehi ‘iole.

Pebble to pelt rats with.
A person of no consequence.

2881 ‘Uo ‘ia i ka mānai ho‘okāhi.

Strung [like flowers] on the same lei needle.
Married.

2882 ‘Ūpepe ma‘i nui.

Flat nose [but] big genitals.
The humorous retort of a man who is called flat-
nosed.

2883 ‘Upu mai nei ke aloha.

A sudden yearning to see a loved one.

2884 ‘U‘uku ka hana, ‘u‘uku ka loa‘a.

Little work, little gain.

2885 ‘U‘uku no ka ‘uwiki, pipī no ka ‘ā ana.

When the wick is small it gives a tiny light.
 When one does little work, he should expect little
gain.

2886 ‘Uwā a ha‘alele wale.

Shouted till they left off.
Shouted themselves hoarse.

2887 Uwē ka ho‘i ka naonao ia ‘oe!

So the ants will cry for you!
A sarcastic remark meaning, “You think you are so
important that even the ants will cry for you.”

2888 Uwē ka lani, ola ka honua.

When the sky weeps, the earth lives.
When it rains the earth revives.

2889 Uwen ke kolopā.

The crowbar lifts quickly.
The effort is a success.

2890 Uwē o Kānepūniu i ka wela a ka lā.

Kānepūniu complains of the heat of the sun.
Said when someone complains of the heat. From a
chant by Hi‘iaka, who saw Kāne-pūniu (Kāne-of-the-
coconut), a supernatural tree at Wai‘anae, O‘ahu, on
a very warm day.
2891 Uwē waimaka.
Cry tears.
Said of one who weeps with unhappiness.

2892 ‘Uwi ka niho o ka ‘iole.

The rat gnashes the teeth.
The culprit has been caught and put where he can do
nothing more than gnash his teeth.
 Ww

2893 Wa‘awa‘a-iki-i-ka-na‘auao; Wa‘awa‘a-iki-i-ka-na‘aupō.

Little-clever-fool;
Little-stupid-fool.
The Wa‘awa‘a brothers are characters in a series of
stories that contrast the stupidity of one brother with
the cleverness of the other.

2894 Wae aku i ka lani.

Let the selecting be done in heaven.
Take life as it comes.

2895 Wae ‘ia a‘e la ma ka liko, koe no ka lā‘ele.

Only the leaf buds are selected and the coarse leaves
left behind.
Only the select few were invited.
2896 Waha ko‘u.
Clucking mouth.
One who talks too much.

2897 Waha lama ‘oe, pu‘u mai ka waha i waho.

You are rum-mouthed; the mouth protrudes.
Said to one who talks as foolishly as a drunkard.

2898 Waha okooko.

A slanderous, venomous mouth.

2899 Wāhi ka niu.

Break open the coconut.
The breaking open of a young fresh coconut for the
gods was a sign of piety in ancient times.

2900 Wāhine hulu pelehū.

Turkey-feathered women.
Prostitutes who carry on with sailors in order to
obtain finery to adorn themselves.

2901 Waiakea pepeiao pulu ‘aha.

Waiakea of the ears that hold coconut-fiber snares.
Snares for small fish, shrimp, or crabs were made of
a coconut midrib and the fiber from the husk of the
nut. When not in use the snare was sometimes
placed behind the ear as one does a pencil. This
 saying is applied to one who will not heed—he uses
his ears only to hold his snare.

2902 Waialua, ‘āina ku pālua i ka la‘i.

Waialua, land that stands doubly becalmed.
Said in admiration for Waialua, O‘ahu, where the
weather was usually pleasant and the life of the
people tranquil.

2903 Wai ‘apu lau kī.

Water in a ti-leaf cup.
When one goes to the upland and needs a cup to dip
water from the stream or spring, he folds a ti leaf to
form a dipper.

2904 Waiehu, mai ka pali o Kapulehua a ka pali o ‘A‘alaloa.

Waiehu, from the cliff of Kapulehua to the cliff of
‘A‘alaloa.
The boundaries of the district of Waiehu, Maui.

2905 Waiho akāka ke kula o Kaiolohia.

The plain of Kaiolohia lies in full view.
Said of something obvious.

2906 Waiho i Kaea ka iwi o kamahele.

Left in Kaea, the bones of the traveler.
The two sisters Kihalaninui and Kapapaku‘iali‘i went
to Hawai‘i to seek Konakaimehala‘i, the husband of
 the former. They took with them a small daughter of
Kihalaninui and a wooden image named Pili. They
landed at Pololū in Kohala and went to Kahuwā,
where the child died. There the child and the image
were laid away together. In lamenting,
Kapapaku‘iali‘i cried these words. This saying is now
applied to anyone who dies away from his homeland.

2907 Waiho kāhelahela o Kalaupapa.

Kalaupapa lies in full view.
Said of anything that is very obvious or lies exposed.

2908 Waiho kāhela i ka la‘i a ahiahi ehuehu mai.

There he lies in the calm, but when evening comes
he will be full of animation.
He is quiet now, but by and by you’ll find him full of
life.

2909 Waiho wale kahiko.

Ancients exposed.
Old secrets are now revealed.

2910 Waikāhi o Mānā.

The single water of Mānā.
When schools of ‘ōpelu and kawakawa appeared at
Mānā, Kaua‘i, news soon reached other places like
Makaweli, Waimea, Kekaha, and Poki‘i. The
uplanders hurried to the canoe landing at Keanapuka
with loads of poi and other upland products to
exchange for fish. After the trading was finished, the
 fishermen placed their unmixed poi in a large
container and poured in enough water to mix a
whole batch at once. It didn’t matter if the mass was
somewhat lumpy, for the delicious taste of fresh fish
and the hunger of the men made the poi vanish. This
single pouring of water for the mixing of poi led to
the expression, “Waikāhi o Mānā.”

2911 Waikapū i ka makani kokololio.

Waikapū of the gusty wind.
Refers to Waikapū, Maui.

2912 Wailuku i ka malu he kuawa.

Wailuku in the shelter of the valleys.
Wailuku, Maui, reposes in the shelter of the clouds
and the valley.

2913 Waimea, i ka ua Kipu‘upu‘u.

Waimea, land of the Kipu‘upu‘u rain.
Waimea, Hawai‘i, is famed in old mele for its cold
Kīpu‘upu‘u rain.

2914 Wai o kāunu.

Water of love.
The thrilling effects of being in love.

2915 Wai ‘ōpū nui.

Big stomach water.
 A humorous term applied to the water of a brackish
pool. A stranger, unaccustomed to brackish water,
often drank too much of it in attempting to quench
his thirst.

2916 Waipahē wale.

As gentle as still water.
Said of a person who is genial and kind.

2917 Wai pe‘epe‘e palai o Waiakekua.

The water of Waiakekua that plays hide-and-seek
among the ferns.
Waiakekua is in Mānoa.

2918 Waipi‘o kīmopō.

Waipi‘o of the secret rebellion.
An epithet for the people of Waipi‘o, O‘ahu. After the
death of Kahāhana, the chiefs of Waipi‘o plotted to
murder the chiefs of Maui, who were then in ‘Ewa.
Someone warned the Maui chiefs and all but one
escaped. To throw off suspicion, the Waipi‘o chiefs
claimed that the one was killed by someone from
Kaua‘i. Later Kahekili learned that Elani, chief of
‘Ewa, was in the plot, so he launched a massacre
that choked the streams of Niuhelewai and Makāho
in Palama with the bodies of the dead.

2919 Wā ‘ōlelo i Kaunakakai.

Loud talking at Kaunakakai.
 Said of much boisterous talking. The chiefs liked to
play games such as kōnane at Kaunakakai, and their
shouts and laughter could be heard for some
distance.

2920 Wawā ka menehune i Pu‘ukapele ma Kaua‘i, puoho ka

manu o ka loko o Kawainui ma O‘ahu.
The shouts of the menehune on Pu‘ukapele on Kaua‘i
startled the birds of Kawainui Pond on O‘ahu.
The menehune were once so numerous on Kaua‘i
that their shouting could be heard on O‘ahu. Said of
too much boisterous talking.

2921 Wawā na manu o Ka‘ula.

Noisy are the birds of Ka‘ula.
A lot of gossip is going around.

2922 Wehe ‘ia maluna o Hīhīmanu.

Bared on the summit of Hīhīmanu.
A humorous reference to a person whose bald head
is fringed with hair—like a bare mountaintop above a
circle of mist.

2923 Wehe i ka mākāhā i komo ka i‘a.

Open the sluice gate that the fish may enter.
This was uttered by Kaleopu‘upu‘u, priest of
Kahekili, after the dedication of the heiau of Kaluli,
at Pu‘uohala on the north side of Wailuku, Maui. A
second invasion from Kalaniōpu‘u of Hawai‘i was
expected, and the priest declared that they were now
 ready to trap the invaders, like fish inside a pond.
The saying refers to the application of strategy to
trap the enemy.

2924 Wehe ka piko la, e ka hoahānau.

Undone is the navel string, O kinsman.
A family relation is severed. Said by Keopuolani to
Kekuaokalani when she attempted to quell a
rebellion, meaning that the tie of kinship between
the two cousins, Liholiho and Kekuaokalani, was
being severed by the latter’s refusal to be reconciled.

2925 Wehe ke akule i ka hohonu.

The akule fish takes off to the deep.
Said of one who removes himself from the scene of
trouble.

2926 Wehe o Uahi.

Uahi went off.
Said of one who is quickly gone from sight, like the
smoke (Uahi) from the stack of a fast-moving ship.

2927 Wehe pau i ka hohonu.

Took off to the depths.
Said of one who goes and forgets to return, like fish
going off to the deep sea.

2928 Wehe pau ka pāpale!

 Away went the hat!
He put on his hat and off he went.

2929 Wela ka hao!

[Strike while] the iron is hot!
Hurray! This expression, first used by the workers at
Honolulu Iron Works, is translated from the English
saying.

2930 Wela ke kai o Ho‘ohila.

Warm is the sea of Ho‘ohila.
Praise for a fearless warrior, or a warning that
danger is near. It is said that the presence of a shark
is indicated by the warmth of the sea.

2931 Welawela ke kai o ka moa.

Hot is the broth of the chicken.
Said of a person who is potent in love. He is like hot
chicken broth—very tasty, but not to be gulped too
quickly. There is always a desire for more.

2932 Welehu ka malama, liko ka ‘ōhi‘a.

Welehu is the month [when] the ‘ōhi‘a trees are
putting forth leaf buds.

2933 Weli ke kai.

A phosphorescent glow [spreads] over the sea.
 A person going fishing does not like to discuss it
beforehand nor to be asked where he is going lest
mischievous ghosts hear and precede him to the
beach, where they may cast a phosphorescent glow
in the water to keep the fish away.

2934 Weliweli Puna i ke akua wahine.

Puna dreads the goddess.
Puna dreads Pele. Said of any dreaded person.

2935 Welo ka huelo ku.

The standing tails sway.
Said of young vines that appear in the month of Welo
and have not yet spread. Owls sometimes mistake
them for rats and pounce on them.

2936 Welo ke aloha i ka ‘ōnohi.

Love flutters to and fro before the eyes.
Said of a longing to see a loved one whose image is
constantly in mind.

2937 Welo kīhei a ke A‘eloa.

The shoulder covering fluttered in the A‘eloa wind.
Traveled with speed. The runner went so fast that his
kīhei stood straight out behind as he ran against the
A‘eloa wind.

2938 Wī ka niho o ke kolohe.

 The mischief-maker now grinds his teeth.
Now the rascal is put where he can do no more harm
—all he can do is grind his teeth.

2939 Wili i ke au wili o Kāwili.

Swirled about by the swirling Kāwili.
Said of a confusing, bewildering situation. Kā-wili
(Hit-and-twist) is a current at Kalae, Ka‘ū, Hawai‘i,
that comes from the Kona side and flows out to the
ocean. It is the rougher of the two currents that meet
off Kalae.

2940 Wili ka puahiohio, pi‘i ka lepo i luna.

The whirlwind twists, and up goes the dust.
With wrath, out come words that are unpleasant to
hear.

2941 Wili Ko‘olau.

The Ko‘olau wind twists about.
Said of any hurried work—a twist here, a turn there,
and you are finished!

2942 Wini ‘i‘o no!

How pointed!
Said of a too-bold person who questions his elders,
intrudes where he is not wanted, or talks out of turn.
 A GUIDE TO THE INDEXES
[Please note that all index references are to the number of the saying, and are
not to the page number]

THE INDEXES TO THIS BOOK have been compiled from the

English text, both translation and annotation.
The General Index is almost entirely of English words;
however, certain Hawaiian words that cannot be
adequately translated, or are familiarly known in the
Hawaiian (such as kahuna) are indexed as such.
In the Index to Place Names, locales are related to a
specific island when it was believed that it could be done
accurately.
I General Index
II Index to Place Names, including places real and
legendary.
III Index to Personal Names, including persons, gods, and
other named beings and objects.
IV Index to Birds, by common names.
V Index to Fishes and Other Aquatic Animals, by common
names.
VI Index to Plants, by common names.

I. GENERAL INDEX

Abdomen 2537.
Absence 36, 41, 425, 1024, 1035, 1642.
Absorption 2005.
Abundance 16, 1105, 2241.
Abuse 2037; verbal 84, 270, 1302.
Acceptance 151, 560, 2428, 2894.
Achievement 355, 762, 1880, 2144, 2238, 2625, 2712,
2736, 2803; boasting of 2055; despite difficulties 2434;
due to intelligence 605; judgment on basis of 779; lack of
902; outstanding 496, 714, 2520; praise of 201, 1539,
2235, 2434; unequalled 190; urging o 1913, 1914.
Action (see also energy) incitement to 371, 877.
Activity 480, 808, 885, 886, 1885, 2393, 2532, 2760, 2867,
2908; constant 71, 954, 1100; lack of 1925, 2338; too
much 2719; urging of 371.
Adam’s apple 1305.
Admiration (see also esteem) 470, 471, 696, 714, 1288,
1605, 1607, 1756, 2035, 2238.
Adoption 453, 500, 707, 2294.
Adornment 333, 537, 1310, 1542, 2379, 2574.
Adultery (see also fornication, lovemaking) 584, 769, 1017,
1253.
Advancement 1106.
Adversity 223, 1770, 1848, 2275, 2442, 2678.
Advice 517, 766, 1092, 1106, 1229, 1440.
Adz 1572, 1586.
Affection (see also love) 824.
Aging (see also old age) 5, 295, 2383.
Ahupua‘a 566.
Aim, poor 2569.
‘Alapa (warriors of Kalaniōpu‘u) 1711.
Alertness 105, 266, 442, 519, 778, 808, 1154, 1202, 1228,
2087, 2621, 2753.
Alphabet 2056.
Altar 282, 1208.
Alteration, of a situation 184.
Ambition 444, 806, 926, 1760.
Americans 2221.
Ancestors (see also descendants, family, kinship) 196, 540,
642, 894, 1261, 1691, 2171, 2330; boasting of 31;
discussion of 31, 2069; habits acquired from 817.
Anchor 901, 1634, 1971, 2558.
Angels 640.
Anger 113, 293, 300, 707, 853, 960, 1050, 1187, 1802,
1819, 1848, 1899, 1906, 1986, 2100, 2126, 2406, 2415,
2416, 2540, 2564, 2634, 2638, 2680, 2692, 2697, 2713,
2821, 2940; annoyance leads to 1606; arousal of 1080,
1110; calming of/subsuming of 353; causes destruction
1113; causing flight 1298, 1986, 2029, 2713, 2855;
duration of 225; explosion of 487, 2197; exposes secrets
1117, 2157; extreme 406, 729, 788, 1113, 1298, 1387,
1912, 1980; flushed with 2637; growth of 474, 478, 1688,
1699, 2855; heat of 2654; in eyes 1980, 2007; incoherent
with 2643; of chief 1046, 1421, 2046, 2774; of gods 2052;
of powerful person 2653; pit of 293, 2832; signs of 2667;
slows work 2295; subsided 2808, 2826; threats in 2526;
warning against 550, 798; without reason 400; words in
1888, 2526, 2940.
Animals (see also specific animals, e.g. cattle, dog, pigs,
etc.) 192, 310, 452, 1349, 2185; destruction by 1437,
1453.
Animation 2908.
Annexation 1063.
Annoyance 108, 127, 156, 341, 400, 461, 595, 607, 1215,
1481, 1606, 2045, 2120, 2188, 2296, 2613.
Antagonism 224, 431, 1797.
Anticipation 23.
Ants 2887.
Anus 37, 51, 124, 1546, 1817, 2106, 2642, 2728.
Appearances 2003.
Appreciation (see also gratitude) 64, 125, 205, 230, 670,
810, 1543, 2381, 2404, 2718.
Apprenticeship 533.
Appropriateness 1987.
Argument 493, 1080, 1159.
Aridity 1713, 2220, 2487.
Arms 545, 987, 1155, 1233, 1391, 1737; carried in the 36,
401, 575; lacking one 2198.
Arrival 2566, 2681, 2729, 2841; recent 2343.
Arrogance 664, 1147, 1420.
Arrow 1858, 1859.
Ascent (see also climbing, summit, etc.) 1539, 1880, 2525,
2633.
Ashes 1050, 1986, 2712, 2713.
Ass 488.
Assistance 211, 680, 1440, 1544, 1836, 2125, 2332, 2629;
from ‘aumakua 551; from followers 781; from gods 1103,
1543, 1546, 2283; from guests 1078; from parents 1042;
from the dead 275; in warfare 314; lack of 14, 897, 1084,
1763, 1770, 1782, 1873, 2173, 2174, 2577, 2666; mutual
1200; needed quickly 314; offer of 1218; to those lost
770, 1643; when traveling 759; with labor 2217, 2267.
Association, judgment by 495.
Astray 419, 1046, 1091, 1119, 1125, 2112, 2190, 2569.
Athlete 909, 1497, 2698.
Attention 684, 1206, 1479, 2005, 2079.
Attraction (see also beauty) 3, 183, 393, 470, 471, 538,
586, 713, 805, 873, 1007, 1223, 1244, 1265, 1795, 1918,
2002, 2042, 2092, 2151, 2331, 2426, 2465, 2611, 2760;
alone not sufficient 753; of prosperity 106, 1169, 2026,
2308; to opposite sex (or attractiveness to) 154, 183, 408,
409, 727, 789, 873, 964, 1707, 1715, 1867, 1992, 2641,
2661, 2701.
‘Aumakua 36, 119, 188, 461, 551, 814, 1077, 1740, 2171.
Authority 1188, 2326; lack of 854, 2326.
Avoidance 656, 1420, 1522, 2042, 2256, 2322; of a place
179; of acquaintances 747; of friends 204, 748; of
relatives 204; of strangers 441, 2573; of trouble 8, 179,
286, 350, 832, 2407, 2501, 2554, 2925.
Awareness, lack of 2850.
Awe 414.
Awkwardness 777, 809.
Baby (see also children) 401, 492, 891, 987, 1140, 1518;
abandoned 103; carrying of 947; health of 1252, 2299;
medicine for 2489; of relative or friend 2726; placenta of
2748; unborn 63.
Back 893, 1883, 2136, 2650; black 1630; callouses on
1059; carried on the 36, 401, 575, 987, 1504, 1901, 2386,
2444; “hot” 704, 1757; hunched 268, 705, 1489, 2081,
2113; kapu 704, 1757; roughened 1193; sacred 704,
1161, 1757; straight 2595; strong 530; wind against the
1559, 1632.
Backbone 1024.
Bail 680.
Bait 13, 38, 449, 812, 882, 900, 1108, 1109, 1221, 1370,
1371, 1721, 1933, 1951, 2150, 2455, 2688; carrier 1138;
in sorcery 1986; leftover 2490; poor 221, 811, 1244,
2149, 2269; stealing of 506, 930.
Baldness 1496, 1612, 2378, 2570, 2922.
Barren 94, 1535, 2519.
Base 2576.
Bath, ceremonial 2356.
Bathing 1312, 2604, 2796.
Bats 62.
Battle (see also fighting, warfare) 676, 2006; fighting alone
708; flight from 1710, 1781, 2656; of ‘Īao Valley (see
Battle of Ka‘uwa‘upali); of Ka‘uwa‘upali 1029, 1237,
1781; of Kawa‘anui 2104; of Moku‘ohai 1860; of Wailuku
19; quick 675; to the death 1121.
Bay 2218.
Beach 658, 1482, 1715.
Beak 2350.
Beastliness 794.
Beating 265, 410, 670, 825, 1574, 1884, 2678.
Beauty 137, 171, 230, 837, 838, 1486, 2765.
Beauty, personal 3, 208, 235, 373, 393, 645, 713, 714, 734,
738, 805, 1288, 1574, 1878, 1918, 2092, 2151, 2180,
2275, 2276, 2331, 2362, 2379, 2433, 2465, 2595, 2611,
 2668, 2796, 2862; but lazy 950, 1792; but unintelligent
1702; but worthless 950; when old 72.
Beauty, scenic 230, 501, 651, 1285; of ‘Aipō 2611; of Ford
Island 2846; of Ka‘ala 2273; of Kahuku 2272; of Kaua‘i
2060; of Kohala 2216; of Ko‘olau 2285; of Le‘ahi 2277; of
Puna 79, 838, 1777, 2036, 2278; of Punahoa 171.
Bedding 1, 1017, 2175.
Beer 1180, 1181, 2707.
Beggar 2551.
Beginning 2073.
Behavior 1134, 1179, 1217, 1879; bad 2767; extraordinary
103; good 2509; scandalous 2761; shameful 200; strange
2468, 2613.
Belligerence 103, 664.
Bends 208, 2540.
Bible 2073.
Birdcatching 183, 477, 511, 673, 943, 2054, 2087, 2822,
2849; by chief 538; discussion of 68; judged by success
287; methods of 312, 545, 1334, 2087; places for 724,
1707; poaching 404; time for 32.
Birds 237, 511, 534, 803, 1086, 1090, 2366, 2425, 2815;
agitation among 8; attraction of 3, 1265; captured 287,
2849; carrying ‘awa 246, 2744; chatter of 1304, 2390,
2542, 2921; death while flying 2694; departure of 1298;
elusiveness of 426; feathers of 2711; feeding of 3;
fledglings 1547, 2781; flight of 1298, 1974, 1981;
gathering of 408, 713, 1052; guidance of 770, 1643; in
the calm 1287, 1288; island of 2311; kapu on 2054;
maiming of 477; nest of 32, 696, 1995, 2018; numerous
411, 760, 1207, 1304; of Ka‘ula 354, 411; of Ko‘olau 78;
perches of 158, 413, 426, 535, 638, 804, 1289; pet 770,
802; poaching of 404; revealing fish 1267, 1344, 2667;
shooting of 477; startled 2921; voices of 1094, 1935,
2264; wings of 1938, 2822; without feathers 1279.
Birth 464, 731, 742, 1162, 1425, 2058, 2748, 2852.
Birthplace 230, 786.
Birthplaces, sacred 467, 2602.
Bitterness 710, 2121, 2598.
Black 1646, 2565.
Blessings 2437.
Blindness 195, 241, 318, 621, 1262, 1626, 2098, 2099,
2423, 2605, 2657, 2689, 2795.
Blood 353, 646, 647, 896, 1932, 2061, 2247; mixed 668,
906, 1146.
Blowhole 1694, 2323.
Blunder 419, 447, 809, 2205.
Blush 2637.
Boasting 618, 819, 829, 1681, 1712, 1891, 1908, 1940,
2371, 2636; constant 1693; judgment on basis of 222; of
ancestors 31; of possessions 1085; of power 579; only
when provoked 31; premature 2057, 2500; response to
1285, 2055, 2525; warning against 361, 2057; when all is
well 1964.
Body 1246, 1398, 1679, 2650; dead (see also corpse) 2208,
2709; death an inheritance for 588; dual 694, 1804; fire
within 2454; four corners of 2066; house for thoughts
563; large 2349; limpness of 1651; multiple 1803; parts
of 2183; squirming 762; wagering of 597; washing ashore
1131, 1482; well formed 2796.
Bog 1837.
Boisterousness 721, 1099, 2919, 2920.
Boldness 464, 1808, 2942.
Bones 662, 1932, 2109, 2488; bleached 1618; blooded 646;
bloodless 647; broken 410, 564; container for 2109; dried
648; fishhooks made from 2403, 2514; flesh stripped
from 1051, 1096, 1337; hard 464; immature 40, 457; in
sorcery 790; light 808; lucky 2403; of ancestors 2069; of
chief 135, 1449, 1811, 2109, 2541; of Hua 1811; of
traveler 2906.
Boredom 214, 1062.
Bosom (see also breast, chest) 79, 422, 629, 1269, 1542,
1547.
Bowling 1400.
Boxing 1767.
Braid 2786.
Brain 1611, 2771, 2772.
Branches (see also plant, tree) 717, 805, 922, 1261, 1429,
2084, 2725, 2859; of Lonoikamakahiki 2249; sacred
2249.
Bravery 465, 541, 592, 697, 716, 875, 1171, 1210, 1789,
1924.
Brazen 1808.
Bread 1994.
Breast (see also bosom, chest) 581, 730, 1269, 2506.
Breath 73, 353, 363, 381, 1255, 1383, 1769, 1814, 1958,
2146, 2207, 2646, 2647, 2716, 2717, 2875-2877.
Brevity 247.
Bribery 2599.
Bride, advice to 2051.
Bridle 1254.
Brothers (see also siblings) 1314, 2893.
Brow 860, 1057, 1088, 1436, 2671.
Bruise 1302, 1337, 2626.
Bud 257, 302.
Building 2459.
Bulbs 1132.
Bully 664, 1147.
Bundles 790, 1708, 2330, 2467.
Buoy 244.
Burdens 114, 401, 463, 551, 759, 951, 1059, 1193, 1218,
1708, 1847, 1892, 1901, 2034, 2386, 2607.
Burial 30, 779, 1131, 1624, 1893, 2109, 2514, 2906; of a
chief 135, 1449, 1473, 1529, 1537, 1811.
Burned 170.
Business, discussion of 68, 1700; success in 1955.
Busy 71, 886.
Buttocks 505, 895, 2470, 2499, 2557, 2615, 2728.
Calabash (see also food, containers for; gourd) 279, 1463,
2244, 2320, 2436; empty 644; full 643, 2874; lid of 906.
Calm (see also peace) 496, 917, 1425, 1450, 1844, 1865,
1967, 1999, 2060, 2124, 2147, 2248, 2276, 2469, 2645,
2682, 2778, 2779, 2902; and poised 2469; in face of
trouble 905; temporary 1168.
Camouflage 958, 1653, 1886, 2582.
Candle 2756, 2817, 2885.
Cane/walking stick 1561.
Cannibalism 1275, 1887, 2395.
Canoe 23, 123, 129, 371, 939, 965, 1240, 1242, 1343,
1609, 1623, 1690, 1806, 1819, 1900, 2354, 2560, 2622;
aft of 489; anchor of 901; awkward handling of 777, 797,
809, 2339, 2473; bailing of 327, 680; bow of 1789;
caution urged with 216, 286, 677; departure of 394, 398,
1615, 2256; double 2131; dream of 823, 2842; fishing
1955, 2022, 2478; ghostly 732; “land-sailing” 966;
landing of 602, 962, 2564, 2566, 2842; large 136;
launching for war 412; launching of 1462, 1478, 2227;
log for 2777; malau of 1138; moamoa of 306; navigation
of 1125; on blocks 139, 2021; outrigger of 1138; paddling
of 327, 797, 809, 899, 1240, 1800, 2339, 2463, 2473,
2554; passengers in 897; poled 2192; prophecy re 732;
prow of 1376, 2678; royal 2021; shed of 1291; signs re
2227, 2777; speed of 736; steersman of 592; swamped
229; transport of on land 412; travel by 768; worthy 967.
Canoe-making 2777.
Capability 2003.
Capacity, full to (see also crowded) 306.
Cape 692, 939, 1664.
Captain 2614.
Capture 131, 145, 545, 2830.
Carefree 2340, 2760.
Careful (see also caution, prudence) 526, 1959, 2122.
Careless 35, 389, 633, 778, 967, 975, 1030, 1179, 1299,
1442, 2156, 2553.
Cat 778, 916, 2692.
Cattle 2263.
Caucasians (see also foreigners) 10, 335, 455, 477, 480,
570, 630, 1715, 2221, 2470.
Caution (see also careful, prudence) 254, 267, 286, 349,
350, 360, 524-526, 604, 650, 677, 778, 1228, 1277, 1290,
1442, 1508, 1673, 1753, 2076, 2117-2122, 2407.
Cave 543, 684, 1799, 2519; burial 1449; concealed in 2656;
deep 1923; sea 927, 953, 955, 1449, 1545, 2719; secret
304.
Ceremony 1611; disregard for 89; lack of 76.
Chagrin 2878.
Challenge 298, 320, 457, 840, 871, 1264, 2049, 2076,
2183, 2464, 2835.
Channel 1818, 2199-2201.
Chanting 2005, 2397, 2571.
Chaos 1127.
Charm 1265, 2276, 2722, 2760.
Chastity 2556.
Chatter 25, 215, 331, 890.
Cheat 979, 2819.
Cheers 2929.
Chest (see also bosom, breast) 79, 388, 1161, 1166, 2669,
2872, 2877.
Chief/ali‘i 193, 226, 466, 531, 537, 546, 639, 756, 879,
1150, 1172, 1226, 1412, 1764, 1876, 2203, 2419, 2450,
2602, 2633; absentee landlord 2435; adornment of 599;
advice to 1921; affection for 2452; ancestry of 1227,
2203, 2204; and love 785; anger of 1046, 1421, 2046,
2774; approachability of 880, 983; awarding of land by
1739; bad 1629; birth of 674; blackening of 2565;
blessing on 359; boast of 639, 665, 1712; bones of 135,
1449, 1811, 2109, 2541; burial of 135, 1449, 1473, 1529,
1537, 1811; capturing a shark 841; care of 719, 1346,
2030; children of 467, 764, 1346; claiming kinship with a
1802; commands of 175, 233, 345, 1079, 2091, 2158;
compliment to 308; corpse of 1131; court of 578, 632,
810, 851, 2438; criticism of 2411, 2418; cruelty of 253,
363, 1772; “darkness” of 983; death of 135, 732, 825,
1131, 1811, 1944, 2183, 2541, 2616, 2656, 2918; death
through sorcery 2139; demands of 1819; descendants of
359, 1227, 2602; destruction of 1629, 1772, 1776; dignity
of 1944; discussion of 304, 1213, 2127; dress of 1664;
elderly 599; evil 135, 2183, 2225; face of 810; family of
1118, 2127, 2545; favorites of 578, 600; genealogy of
308, 539, 540, 631, 906, 1921; generosity of 561, 1045;
gift to 279; guarding of 1394; hands of 1070; heart of
369; high ranking 308, 1750, 2204; holds the land 1149;
household of 693, 1070, 1294; identification of 918;
idleness in presence of 160; incitement to action 877;
incomprehensibility of 554; irreligious 198; kapu of 308,
665, 983, 1294, 1687; labor of 693; low ranking 945;
loyalty of/to 226, 959, 1424, 2452, 2775; marriage of 540,
631, 849; meeting with 309; obedience to 233, 910, 2091,
2158; of wohi rank 1667; overthrow of 1833; owns all
2345, 2504, 2505; parents of 2021; pleasures of 911;
popular 538; power of 1677, 1786; praise of 2035;
presence of 528, 843, 1791; prestige of 1226; pretender
to/pretensions to 560, 701; privileges of 638; property of
2189; qualities of good 369, 637, 2451; rearing of 566,
2545; rebellion against 1558, 1629, 1819, 2918; reclining
coconut tree of 2280; recognition by gods 557, 2203;
relationship to 1213, 2127; respect for 1677, ruling 1412,
2279, 2280; satisfaction of 807; secret cave of 304;
selfish 1819; servants of 51, 111, 224, 531, 632, 756,
808, 1150, 1213, 2046, 2127, 2438; sleep of 911, 1977;
son-in-law of 1760; supernatural 1145, 1644; symbol of
535; tampering with 700, 799; taxation by 548; travel of
1431, 2186, 2290; viscera of 1131; visiting 665, 2280,
2290; voice of 345; war-minded 857; watched by gods
1614; weak 1534; wife of 368, 769, 1493, 2556; will of
910; wise 561; with good reputation 637.
Chiefesses 682, 1485, 1994.
Chiefs, ancestors of 1529, 2249, 2602; associating with
each other 1448; birthplaces of 467, 1682, 2602;
entertainment of 1272; expressions of the 412, 1161;
falling of the 282; favorite spots of 2869; fishing places of
2535; games and sports of (see also surfing) 407, 571,
1128, 1405, 1406, 1724, 1942, 2919; in warfare 1448; of
Hawai‘i 906; of ‘Ī (see also descendants, of ‘Ī) 1768; of
Ka‘ū 994; of Moloka‘i 1420; plots against 2918; plots of
2918; procession of departed 1143; residence of 1682.
Children (see also baby) 40, 169, 317, 1438, 1470, 2237,
2458; abilities of 133, 1504, 1506, 1507, 2585;
admiration of 688; adopted 453, 500, 707, 2294; ages of
33, 34, 154, 1140, 1308, 1471, 1472, 1504-1507, 1823,
1994, 2229, 2557; appearance of 1049, 2331; battles of
675, 676; behavior of 1175, 1232, 1295, 1922, 1993,
2509; beloved 450, 575, 684, 688, 740, 1737; benefits of
337, 445, 453, 662, 685; birth of 2852; born close
together 1391; born in month of Hilina 2321; born in
month of Hinaia‘ele‘ele 2371; born in month of Ikiiki
2389; born in month of Ikuwā 2391; born in month of
Ka‘aona 2331, 2397; born in month of Kā‘elo 2401; born
in month of Kaulua 465, 2444; born in month of
Mahoehope 2506; born in month of Mahoemua 2507;
born in month of Makali‘i 2509; born in month of Nana
2517, 2781; born in month of Welehu 2550; born in
month of Welo 2551; born on Lā‘au night 464; care for
their elders 337, 346, 347, 445, 454, 685, 2769; care of
719, 2706, 2769; care of another’s 2680; carried 1847;
cling to loved ones 2662; clothing of 2228; conception of
2461; disorderly 1175; eagerness to grow up 1308;
favorite 36, 450, 575, 2030; fishing by 1723; food for
1875; frightening of 2188; games of 62, 134, 499, 1883,
2111; given name of relative 2484; habits of 883; health
of 1252; in love 749, 750, 2115; knowledge of 1471; labor
of 157, 1723, 2585, 2664; learn from parents 1397, 1875,
 1922; led astray 2816; loose-seated 1473; marriage of
662; neglect of 745; of chiefs 467, 764, 1346; of
commoners 467; of a friend 2726; of a relative 2726; of
cow milkers 2263; of Kalaihaohia 2235; of large families
2262; of supernatural father 2171; one lives on in one’s
2107; only 596, 1073; over-active 2086, 2719; parentage
of 668, 1069, 1838, 2302; plans for 63; prenatal
influences on 578, 1007, 1167; pride in 2769; raising of
155, 337, 445, 450, 452, 453, 500, 685, 707, 719, 947,
1346, 1484, 1831, 1875, 1938, 2294, 2769, 2834; return
home of grown 730, 1042; rude 454, 1993; sharing with
1084; sins of parents upon 981; sound of 562; strength of
636, 1252, 2585; surfing 2530; tiring adults 2706; trust of
2077; wearing parent’s clothing 2228; with unknown
father 667, 668, 687; wonder 687.
Chin 1008, 1031, 1899, 1947, 2416, 2670; double 1545;
yellow 336.
Chinese 243, 2236, 2581.
Choking 2763.
Christianity (see also God, Christian; missionary) 2073.
Circle 1834.
Clarity 95, 96, 2190; lack of 2527.
Cleanliness 168, 457, 870, 1030, 1312, 1321, 1626, 1659,
1782, 2099, 2344, 2401, 2615, 2631.
Cleverness 131, 140, 303, 447, 641, 959, 1320, 1886, 2318,
2335, 2377, 2893.
Cliff, man-calling 1533; of ‘Īao 1529; of Kānehoalani 1091;
of Kapaheo 1984; of Kē‘ē 1930; of Liloa 1750; of Nihoa
1924; of Pohina 1619.
Cliffs 717, 902, 1296, 1408, 1531, 1532, 1796, 1918, 2284,
2285, 2595, 2607, 2735; base of 2190; broken 1011;
climbing of 1091, 2639; dark 1002, 2866; edge of 1268;
face of 1296, 2384, 2809; falling from 1984, 2074; “fish”
of the 1365; foot of 64; leaping from 1985; majesty of
470; multitudinous 2286; of Kaka‘e 1473; rocky 2394;
sacred 1473, 1530; sea 22, 2866; sheer 696, 879-881,
 1527, 1749, 2465; slope of 164, 1670; solid 1011; straight
2595; tall 209, 438, 470, 1408, 1539, 1593, 2465; top of
197, 669; weakened 2287; wife-snatching 1528.
Climbing 209, 828, 879, 1539, 1710, 1814, 2084, 2546.
Closeness, to loved one 2662.
Clothing (see also helmet, loincloth/malo, cape, skirt/pā‘ū)
1577, 2557, 2604, 2937; fine 65l, 1615, 2900; gay 733; ill
fitting 2330; old 826; overdressed 1680; swish of 391;
wearing of another’s 172, 2223, 2228, 2341; well-dressed
1795, 1796; wrinkled 43.
Clouds 1473, 1786, 2097, 2124, 2259, 2482, 2788; black
256, 2612; blown inland 1137; dust 2408; horizon—see
clouds, ‘ōpua; meeting 1126; moving to mountain 1037;
‘ōpua 55, 356, 1023, 1844, 1907, 1917, 2134, 2328; “pig”
1395, 1416; rain 223, 645, 1137, 1698, 2422, 2487, 2612,
2739; rainless 2835; reading of 42, 356; shelter of 2912;
sign of rain 55, 232, 256, 1395, 1513, 2134; sings 356,
580, 1907, 2328; thick 1905; white 232; young 232.
Club 366, 1944, 2014.
Clumsiness 2198.
Coaxing 938.
Cobwebs 1307.
Cockroach 335.
Coconuts, sign of failure 2016.
Cold 90, 123, 307, 479, 628, 757, 1020, 1092, 1621, 1810,
1998, 2172, 2647, 2709, 2714, 2774.
Color 591, 1083.
Coma 2605.
Comfort 212, 1425, 1887, 1964, 2032.
Command 175, 1079, 2116.
Commoners 466, 631, 906, 983, 1448, 1937, 2139, 2450,
2594; ambition of 806; ancestry of 540; attempts to
elevate self 701, 806; children of 467; darkness of 983;
death of 1482; labor of 1149; lack of importance 193;
lack of power 226; loyalty of 227; obedience to chiefs
233; rising to positions of honor 282; sleep of 911.
Companion (see also friend) 231, 582, 586, 1020, 1193,
1854, 2528, 2649; constant 1388; coverlet 1017; in death
249; interesting 583; suitable 301; to tell troubles to 585;
wind 2767.
Companionship 1388.
Compass 1125.
Complaint 452, 518, 838, 1155, 2890.
Completion 319, 1101, 1741, 2658, 2830.
Concealment (see also secret) 20, 133-135, 164, 284, 836,
889, 1117, 1122, 1215, 1420, 1508, 1653, 1776, 1883,
2514, 2524, 2573, 2622, 2623, 2656, 2692, 2751, 2859.
Conceit (see also egotism) 482, 1787.
Concentration 115.
Confusion 12, 301, 490, 1127, 1524, 1898, 1974, 1986,
2002, 2181, 2818, 2848; going in circles 757; jumping to
833; lack of 1046; life of 842; of mind 741; of a situation
486, 633, 1402, 2939; of speech 2321.
Confidence 761, 1136.
Consequences 82, 84, 264, 302, 491, 510, 520, 980, 981,
1268, 2072, 2120, 2183, 2670, 2671, 2716.
Conservation 252, 405, 477, 912, 965.
Conspicuous (see also obvious) 746.
Constancy 462, 1388, 1426.
Consultation 1086.
Container 965, 2320, 2596; inherited 642.
Contempt 241, 1522, 2672.
Contention 1854, 2050, 2133.
Contentment 185, 251, 367, 515, 806, 807, 1090, 1187,
1389, 1807, 2080.
Contest (see also games, sports) 1264, 2183, 2419, 2464,
2572.
Continuation 1101.
Controversy 1019.
Conversation (see also discussion, speech) 1967.
Cooking (see also imu) 193, 215, 248, 404, 611, 820, 1353,
1381, 1505, 2159, 2160, 2365, 2712.
Cooperation (see also unity) 129, 258, 323, 327, 1836; lack
of 1084, 1135, 1930.
Coquette 409.
Coral 478, 905, 932, 1243.
Cords 2467, 2786, 2833.
Corners 187, 441.
Cornerstone 1540.
Corpse (see also body, dead; death) 107, 1131, 1772, 2103.
Correction, constant 267.
Courage (see also bravery) 234, 592, 1789, 1871, 1924,
2629, 2664.
Courtesy 2862.
Courtship 38, 39, 235, 352, 396, 614, 749, 1681, 1831,
2054.
Cousins 2231.
Covetousness (see also envy) 481, 690, 1613.
Cowardice 1021, 1407, 2628.
Cowboys 288.
Coyness 409.
Craziness (see also insanity) 419, 593, 975, 1525, 2760.
Criticism 268, 291, 1040, 1396, 1522, 1790, 2081, 2613,
2760.
Crooked 1524, 1525, 1744.
Crops (see also farming, planting) 1198, 1576; destroyed
1274, 1679, 2327; good 1863; of children 2585; poor
1082, 2366, 2481; spoiled 2590.
Crowbar 165, 2889.
Crowd (see also multitude) 760, 974, 1338, 1862, 1973,
2022; step out of the 320.
Crowded 158, 306, 411.
Cruelty 253, 363, 1401.
Culture, knowledge of 570.
Curiosity (see also inquisitiveness) 105, 297, 2072, 2751.
Cup, ti-leaf 2903.
Currents 45, 68, 69, 127, 197, 325, 1209, 1482, 1519,
1642, 1819, 2006, 2225, 2939.
Curse 1043, 1772, 2028, 2234, 2632.
Cynicism 737.

Daintiness 303, 447.

Dairy 2263.
Dam 1314, 1781.
Danger 117, 216, 525, 610, 650, 928, 976, 1789, 1886,
2097, 2103, 2806, 2930.
Darkness 137, 407, 1293, 1931, 2423, 2527, 2657, 2851,
2858.
Dart 2396.
Daughter, beautiful 1831; cherished 2816; won by ne’er-do-
well 2834.
Dawn 1477, 2179.
Day 917, 2062, 2246, 2247, 2725; approach of 2776;
brightness of 2773; gloomy 2756; light of 2717; with no
luck/unlucky 2376, 2474.
Deafness 44, 156, 509, 517, 766, 1081, 1915, 2605, 2901.
Death 60, 65, 182, 188, 383, 395, 420-422, 588, 647, 648,
743, 766, 881, 1191, 1219, 1233, 1293, 1856, 1934,
1960, 1978, 2058, 2110, 2111, 2146, 2167-2169, 2177,
2208, 2257, 2361, 2492, 2657, 2709, 2789, 2804; and
return to life 30, 2111; approach of 2866; at sea 1525,
2103; away from homeland 2906; by a single blow 1076;
by fire 2616, 2617; by shark 2617; by sorcery 220, 640,
1342, 1624, 1801, 2374, 2632; close to 1218, 1219, 1769;
courting of 519; day of 374, 1196; decision by gods 61;
due to riddling 2183; escape from 1710, 2177; fate after
1224; fight to the 1121; fish of 610; food of 519, 568;
gladness re 2606; in battle 12, 249, 2104, 2590; in lua
1835; in the ocean 363, 1342, 1482, 2694; inevitability of
220; last wishes 1218; not from natural causes 1958; of a
chief 135, 732, 825, 1131, 1811, 1944, 2183, 2541, 2616,
2656, 2918; of daughter 1904; of a kahuna 363, 640,
1772, 1811; of a lover 1574; of a mate 152; of an infant
947; of an issue 2106; of birds 477, 2694; of close relative
 2182; of elders 454; of lovedone 2210; of royalty 1382,
1574; of servants 224; of weakling 366; of wrongdoer
821, 1030, 1294, 1757, 2040; prayers before 1196; rain
at 1917, 2303; relief at 2606; replacement after 294;
seeing one’s own 2866; sign of 126, 598, 1382, 2182;
sleep of 1121; substitution in 1292; sudden 2310;
warning of 598; willing of fondness before 937.
Deceit 14, 218, 241, 499, 606, 830, 979, 982, 1203, 1289,
1483, 1555, 1776, 1943, 1975, 2013, 2689, 2792.
Decomposition (see also rotten) 271, 754.
Deeds 141, 779, 1177, 1208, 2214, 2437.
Defeat 19, 219, 579, 712, 716, 798, 825, 868, 1151, 1856,
1884, 1944, 2141, 2187, 2242, 2606.
Defective 2113.
Defense 1784, 2117, 2440.
Defiance 216, 298.
Delusion 18.
Denial 1084, 1096, 1700, 2561.
Departure 25, 161, 424, 1035-1037, 1193, 1978, 1981,
2624, 2729, 2798, 2815, 2818, 2928; abrupt 2216, 2310;
final 420; from feast 77; grief at 1931; in anger 400; in
haste 2711; kiss before 1055; left behind at 394, 398; of
friend 2319; of loved one 36, 1931, 2152; permanent
2062; premature 77; replacement for one who has gone
294; secret 2751; sign of 1896, 2700; silent 2310; speedy
2700, 2752, 2926.
Dependence 615, 730, 850, 861, 994, 995, 1042, 1070,
1540, 1544, 2110, 2125, 2456, 2518, 2644, 2811.
Depression 1214.
Depth, of an individual 725.
Derision 503, 962.
Descendants (see also ancestors, genealogy) 793-797, 921,
1229, 2171; “driftwood” 2262; of chiefs 359, 1227, 2602;
of gill fins 2261; of gods 1227; of ‘Ī 253, 1292, 1768; of
Kamaunuaniho 2385; of rebels 2260; of shark 2261.
Descent 1701.
Desertion 24, 1426, 1463, 2518.
Desires 92, 185, 338, 608, 1305, 1613, 1760, 1878, 2105,
2452, 2660, 2849, 2883.
Desolation 1535.
Despair 363, 1770, 1873.
Desperation 1985.
Destination, inquiry as to 68, 279, 1192, 2933.
Destitution (see also poverty) 46, 98, 112, 181, 1039, 1044,
1608, 2519.
Destruction 302, 476, 2590, 2732; anger leads to 550,
1113, 2406; by animals 1437, 1453; by fire 2616; by lava
2603, 2619; by rain 462, 1576; by sorcery 87, 522, 2160;
by the gods 522, 1097; by wind 475, 476, 1274; by words
60; complete 170, 1535, 1898, 2603, 2616, 2618, 2619,
2694; danger of 219; of crops 1274, 1679, 2327; of evil
spirits 318, 982, 1626, 1943; of health 1920; of others
313, 1624, 1797; prophecy of 1772; when small 302.
Details 197, 325, 774, 1225.
Determination 933, 2244.
Dew 683, 1348, 1766, 2273, 2741.
Diaphragm (see also chest, stomach) 375, 951, 2839.
Diarrhea 2046.
Difficulties 507, 819, 905, 939, 989, 1408, 2434, 2493,
2607, 2678, 2759, 2791, 2806.
Difficulty, end of 423, 427.
Diligence 886, 932.
Directness 2688.
Disagreeable 116, 243, 1767, 2133, 2563.
Disappearance 2256, 2753.
Disappointment 14, 27, 549, 737, 1039, 1044, 1108, 1114,
1115, 1211, 1872, 1874, 1919, 1975, 2014, 2375, 2620,
2842, 2873; double 2016; signs of 37, 2798; unexpected
1711.
Disaster 1884, 2122, 2128, 2804.
Disbelief 15, 17.
Discipline 843, 898, 1254.
Discomfort 2653.
Discord 431, 735, 853, 2002.
Discussion 197, 993.
Disease (see also health, illness, and specific diseases)
1960.
Disgrace 219, 584.
Disgust 2847.
Disillusionment 1975.
Dislike 243, 590, 722, 2733, 2784.
Disobedience 156, 801.
Disruption 930.
Dissatisfaction 607.
Dissipation 2275.
Distance 174, 175, 1175, 1193, 2405.
Distaste 243.
Distraction/distracted 161.
Distress 1103, 1897, 2191, 2207.
Distrust 2560.
Disturbance 108, 118, 126, 493, 497, 721, 1168, 1610,
1939, 2053, 2086.
Ditch 491, 550, 2727.
Divination 2317.
Diving 650, 679, 776, 1022, 1383, 1742, 1887, 2355.
Divisiveness 2038, 2305, 2348.
Dizziness 2316, 2797.
Dog 628; bark of 562, 2411; eating eggs 2410; eats own
vomit 84; habits of 2410; love wasted on 310; obedience
of 167; of others 167; pet 629; stares 2226; stray 2156;
supernatural 279, 2187; theft by 389, 2156, 2427; tied by
neck 2360, 2840; well-fed 629; with master 2411;
wrinkled 728.
Donkey 966.
Door 518, 1495, 1977, 2188.
Doorway 1501, 1874, 2072.
Dread 2934.
Dreams 558, 802, 2171, 2693; answer to 510; guidance in
1543; nightmares 982; of bananas 1239, 2591; of canoe
823, 2842; of coconuts 2016; of genitals 37, 508; of injury
to piko 2182; of nudity 549; of phallic stone 1091; of
water gourd 598; prophetic 1485; revelation from gods
587.
Drifter (see also vagabond, wanderer) 971.
Driftwood 2262.
Drink 1853; intoxicating (see also beer) 1651, 1654, 2824.
Drinking (see also drunkenness) 1389, 1651, 2552, 2707;
from ti-leaf cup 2903.
Droopy 2008.
Drought 1655, 1811, 2129, 2134, 2365.
Drowning 220, 385, 821, 825, 1443, 1658.
Drudgery 2642.
Drum 877, 1189, 1225, 1496, 2283, 2570, 2571.
Drunkenness 47, 694, 1153, 1180, 1181, 1701, 1804, 1897,
2008, 2025, 2048, 2737, 2739-2741, 2783, 2797, 2824,
2897; and fighting 1008; double vision 2039; sleeping it
off 1010.
Dust 701, 1441, 1459, 1742, 1900, 2357, 2567, 2580, 2940;
clouds of 1633, 2408; in eyes 625, 934, 2733; on skin
1312, 2530; red 80; rising 80, 2636; scattering 1466.
Dye 591, 845.

Eagerness 1106, 2382.

Ear 766, 839, 2138, 2189, 2268, 2901; base of 150, 2637;
hairy 156; red 2637; tickling of 150.
Earth 718, 1316, 1421, 1508, 1671, 2129, 2307, 2357,
2789, 2888; ascension of 282; cling to 828; eating of 758,
1639; nature of 119; red 152, 1620.
Earthquake 2307.
Easy 679.
Easy-going 1959, 2340.
Eating 77, 273, 293, 1087; before company arrives 261; by
handicapped 2198; eagerly 1106; enjoyment of 515;
 finicky 970; habits of chickens 1782; habits of plover 86;
habits of rats 85, 1782; habits of thieves 1174; hasty
1557, 2642; house of men 1308, 2557; in cavern 2519; in
darkness 1432; large amounts 1790; manners while
1782; of ‘ape 82; of brains 2771, 2772; of clams 1322; of
corpses 107; of crabs 1032; of earth 758, 1639; of filth
87; of fish 1194, 2730; of herbs 1252; of men (see also
cannibalism) 2560; of mud 758; of poi 162, 315, 372,
1555, 2395, 2615; of seafood 521; of stones 1641; of taro
83, 997, 1346, 2770; of trees 1640; of vomit 84; properly
2642; rush to 435; until full or can eat no more or
satisfied 75, 277, 315, 375, 1187, 1807, 1963, 2832,
2839; voracious 64; what is available 251; while
discussing business 1700; while flatulating 89; with
fingers 870; with pleasure 1965; with thought for the
future 252; without a thought for the future 64; without
ceremony 76.
Echo 555.
Economy 912.
Education (see also knowledge, learning) 553, 1414, 2773.
‘E‘epa 1033, 2206.
Efficiency 751.
Effort 209, 326, 1108, 1892, 1913, 1914, 2609, 2659, 2884,
2885; little 157; successful 2889; useless 1636; wasted
120, 2016, 2680, 2708.
Eggs 144, 1073, 2219, 2405, 2410.
Egotism 284, 482, 1135, 1787, 1830, 1891, 2047, 2094,
2525, 2887.
Elders 688, 817; care for 337, 346, 347, 445, 454, 685,
2488, 2769; mistreatment of 454; questioning of 2942;
respect for 454, 1249, 1251, 2488; value of 599, 601.
Elusiveness 131, 145, 426, 859, 1749, 1976, 1981, 2815.
Embarrassment 2637.
Encouragement 260, 371, 381, 2577.
End 2073.
Endless 462.
Endurance 225, 234, 242, 288, 507, 717, 905, 1429, 1871,
1924, 2287, 2393, 2664, 2712.
Enemy 115, 1076.
Energy (see also activity) 2760, 2908.
Enlightenment 2773.
Entanglement 486, 606, 984, 985, 1130, 2342, 2512.
Enthusiasm 1062.
Enticement/lure 1223, 1268, 1681; by gifts 449; by words
606; of man 38, 39.
Entirety 2071, 2073.
Envy (see also jealousy, covetousness) 600, 645.
Equality 172, 190, 231, 591, 682, 705, 772, 1067, 1074,
1083, 1999, 2000, 2419, 2572, 2843.
Equanimity 369.
Erosion 652.
Errors 130, 309, 324, 979, 980, 1114-1116, 1125, 1159,
1160, 1524, 2112, 2190, 2569; afraid to face one you
have wronged 1021; attempt to rectify 263, 351; caught
in 2794; concealment of 2692, 2859; constant correction
of 268; don’t cause death 188; in upland of Puna 2100; of
parents visited on children 981; repentance of 188; too
many 2847; unhappiness over 1077; universality of 9.
Escape 131, 1710, 1746, 1886, 1947, 2041, 2177, 2323,
2730, 2751.
Esteem (see also admiration) 470, 471, 696, 714, 922,
1605, 1607, 1756.
Estrangement 148, 1025.
Etiquette 839.
Evasion 279.
Evening 2383, 2908.
Evil 91, 166, 271, 461, 547, 616, 981, 1014, 1051, 1072,
1238, 1392, 1393, 1398, 2122, 2560, 2683.
Exaggeration 1908, 2371.
Excellence 2144; difficult to find 613.
Excess 2348, 2639, 2847.
Excrement 15, 17, 51, 202, 668, 707, 950, 1300, 1790,
2102, 2592, 2615; eating of 87, 522, 2222; games with
499; hidden 499, 2692; in water 432; of birds 99; of cats
2692; of chickens 1946; of chiefs 2046, 2139; of children
1472, 2294; of pigs 2046; of rats 85, 1782; on hands 499,
500; use in sorcery 87, 522, 1624.
Excuses 161.
Exhaustion—see tiredness/fatigue.
Expectation 23, 2179.
Experience 176, 228, 283, 604, 679, 1233.
Expert (see also skill) 939, 1208, 1418, 1900, 2698, 2771,
2772.
Explanation 1015.
Exploitation (see also parasite) 56, 86, 99, 147, 186, 615,
850, 861, 897, 900, 986, 1825, 1829.
Explosion 2616.
Exposure 21, 1117, 1122, 2907, 2909; of private parts 22,
241, 508, 573, 2084.
Extravagance 402.
Eyebrows 2137.
Eyelashes 255, 1436, 2166, 2213, 2254, 2748.
Eyelids 241, 318, 434.
Eyes 63, 109, 185, 267, 753, 1230, 1321, 1412, 1515, 1613,
1614, 1868, 2105, 2267, 2268, 2277, 2381, 2715, 2936;
angry 1980, 2007; ashes in 2712; averted 2354; awake
2621; blinded by mist 2689; bright 528; denial of 1084;
dirty 2099; downcast 889; dug out 1677, 2214, 2663;
dust in 625, 934, 2733; eight 2621; hidden 2310; irritated
2141; large 1794; longing 92, 2551, 2936; observant
2621; of a thief 104, 1174, 2715; of supernatural beings
2013; of the wind 2259; of visitors 2277; only one 1047,
2098, 2795; pecked out 1262; red 93, 567, 1739, 2112,
2113, 2522; shifty 104; show contempt 241; sleepless
1755; small 1793; smarting of 1697, 2013; sticky 1626,
2099; swollen 2485; tears in 2750; use of 29.
Face 786, 1128, 1140, 1141, 1944, 2852; as bright as moon
2595; friendly 1089; of ali‘i/chief 810; of baby 2726; out
of sight 2257; pale 2304; rare 810; red 2707; slapped 31;
to the wall 1139; two 830, 2430; unclean 1321, 1626,
1633, 2567.
Failure 549, 904, 1039, 1228, 1695, 1711, 2057, 2569,
2845; oath re 2617; sign of 2016, 2546, 2777; tempting
68.
Familiarity 105, 228, 267, 1636, 2442.
Families, relationships between 2852.
Family 1074, 2652, 2743; adultery and fornication within
584; and leprosy 782; assistance within 1200; assisted by
the dead 275; avoidance of 204; background of 172,
1419; behavior of 1879; bloodline preserved 2342;
breaking up 831; cares for elders 2488; close 1932, 2108;
death in 598, 2182; dependence on 1042; differences
within 685; disgrace of 584; distribution of land within
2336; error in 934; extended 994; extent of 2068; fighting
within 1523; gift of lei to 2043; held together by parents
2424; importance of 601; inheritance of fondness 937;
inquiry as to health 73; intermarriage of 849, 2342;
invitations to rest 514; knowledge of 1204; lack of 986,
1419; large 561, 2140, 2262; living without 2037; love
among 322, 1025, 2461; loyalty to 1025; mainstay of
1544; mistreatment of 1401; neglect of 1963; not valuing
191; of a chief 1118, 2127, 2545; of influential people
761; ownership of land 2336; pride in 1620; promiscuous
and careless 633; raised by a woman 2027; recognition
by 514; refusal to recognize 149; respect within 1249-
1251; return to 1024; scandal in the best 754; severed
relationship 2182, 2924; shame brought to 934, 1944;
slander of own 2222; speaking ill of 1051, 1618; speaking
too much about 1618, 1811, 2069, 2127; spirits aiding
275; support of 831; symbol of 1904; trouble caused by
2108; umbilical cords of 891.
Famine 186, 568, 946, 1145, 1317, 1811, 1822, 2363, 2365.
Farmers 125, 684, 870, 1154, 2239, 2441, 2481; hard-
working 826; of Ka‘ū 1630, 1747; of Kona 1847; live by
own efforts 2838; poor 2593; proud 1003; provide for
many 2762; subsistence of 2481, 2491; unsuccessful
2585.
Farming (see also planting) 1003, 1156, 1198, 1231, 1798,
1863, 2800; effect of weather on 459, 1231; success in
806.
Fat 865, 2529, 2537.
Fatalism 184.
Fathers 1838, 2367; children of different 1069; unknown
667, 668, 687.
Faults 9, 1204, 1692, 2084.
Favorite, of a superior 600.
Favors 70, 1825, 2835.
Fear 90, 179, 425, 487, 676, 987, 1021, 1112, 1139, 1390,
1420, 2101, 2102, 2624, 2647, 2724, 2934.
Fearless 464, 1139, 1704, 1789, 2766.
Feasts 77, 78, 503, 2448.
Feathers 535, 599, 601, 761, 1074, 1279, 1664, 1707,
2711, 2854, 2900.
Feelings, hurt 1697, 1882, 2072, 2428, 2575, 2626.
Feet/foot 68, 217, 822, 1268, 1333, 1352, 1378, 2102,
2131; bare 2673; club 2113; “eaten” by rocks 2673; red
1280; soles of 876, 1280, 2066.
Fences 166, 455, 1217, 1919.
Ferns 433, 2180, 2917.
Ferocity 841.
Fertility 1118.
Fickle 792.
Fighting (see also battle, warfare) 312, 840, 957, 1008,
1159, 1263, 1797, 1881, 2076, 2187, 2242, 2732;
challenge to 320; of children 676; prolonged 2306; when
provoked 595; within family 1523.
Figurehead 854.
Fin, caudal 2117.
Fin, dorsal 444, 832.
Fin, gill 2261.
Finality 1076.
Fine 1538.
Fingernails 2183.
Fingertips 2153.
Fingers 315, 372, 868, 870, 1333, 2395; deft 2597; work of
162.
Fire 225, 512, 739, 798, 820, 827, 943, 1016, 1050, 1318,
1334, 1353, 1532, 1669, 1823, 1824, 1877, 1889, 1950,
1991, 2329, 2392, 2479, 2494, 2659, 2697, 2712, 2742,
2760; destruction by 2616; extinguished 2606; in the
body 2454; secret of 2830.
Firebrands 739, 746, 827, 1532, 1669, 1910, 2392, 2735,
2736.
Fireplace 1986, 2160, 2396, 2439, 2549, 2712, 2713.
Firewood 1991, 2659.
Firmness (see also steadfastness) 1815, 2521.
First 2230.
Fish 123, 204, 217, 221, 226, 338, 979, 1027, 1244, 1715,
2004, 2269, 2322, 2363, 2656, 2752; agitation among
2767; attracting of 2092; big 1109; brain of 2772;
breeding of 1330; buying of 1345, 1373; choice parts
1194; choosiness re 2363; cooking of 1353, 2768; deep
sea 449, 612, 613, 801, 2322, 2927; dried 2098; ease in
catching 605, 609, 613, 2508; eaten with mud 1322;
eating habits of 1805; fighting 446; freshness of 1345;
head of 2296; in sluice gate 314; markets 1345, 1373;
mashed 882; not counted on until caught 23; not shared
1057, 1297; of death 610; of the shallows 613, 614; once
hooked 604, 2407; plentiful 1052; poison 751, 915, 1158;
preparation of 1255, 1385; preservation of spawn 1215;
reserved 1771; salted 1852; scaling of 1911; scarce 451,
949, 997, 1060, 2578; sharing of 1057, 2372, 2432, 2910;
small 161, 226, 1109; sour 1326; spawning 1215, 1324,
1339, 1372, 1805, 2377; stealing bait 506, 769; stunning
 of 616, 915; tails of 2293; theft of 1990; uncookable 611;
used for deception 979, 1776; wary 604; white 1715;
without eyes 1115.
Fishermen 14, 125, 613, 725, 726, 900, 979, 1048, 1152,
1202, 1314, 1609, 1819, 1935, 1966, 2096, 2150, 2328,
2373, 2400, 2441, 2443, 2480, 2667, 2669, 2734; boast of
1964; calming sea 2755; eating leftover bait 2490;
energetic 2723; experienced 1438; expert 2478, 2704;
gods of 451; hours of 1154; ill luck for 2296; know where
to look 605; live by own efforts 2838; lucky 2403; of Kālia
1378; one-eyed 1047; paddle of 2493; prayers of 2688;
stingy 1057; without luck 727, 1108, 2490.
Fishhook 789, 873, 1130, 1176, 1183, 1990, 2403, 2407,
2432, 2514.
Fishing 23, 38, 39, 62, 296, 307, 314, 806, 1071, 1109,
1138, 1162, 1267, 1462, 1467, 1609, 1806, 1955, 2550,
2669, 2933; appropriate time for 989; avoidance of 2372;
avoidance of discussion re 68, 2695, 2933; by children
1723; choice spots for 654, 657, 660, 661, 1032, 1338,
1352, 1378, 1531, 1663, 1721, 1723, 2535; danger of
610; deep sea 612, 1262, 2400, 2478; for nehu 942; for
octopus 2031; for shrimp 176, 178; importance of
alertness 442; importance of silence 123, 274, 493, 1331,
1357, 1377; importance of tools 2328; in good weather
129, 1966, 2328; lack of luck 120, 727, 1047, 1108, 1239,
1800, 2296, 2490, 2598, 2695; luck in 2514; lures (see
also bait) 1202, 1221; methods of 16, 1221, 1333, 1334,
1344, 1352, 1358, 1363, 1366, 1370, 1378, 1723, 2150,
2724, 2755, 2901; net (see also nets) 657, 774, 964; pole
776, 1338; preparation for 446, 612, 725, 1176, 1183,
1184, 2508; questions re 68, 2933; shallow water 613,
614, 1048; signs re 1047, 1239, 1267, 1344, 2546, 2591,
2667, 2696; skill in 2723; snarled lines 486, 985, 1130,
1338; sounds during 1660; spear 956; stream 176, 1329,
1340, 1341, 1355, 1371, 1372, 1374; timing of 1462,
1467, 1478, 1551, 1690, 2282, 2400, 2443, 2702, 2734;
 torch 1335, 1358, 1359; unable to due to weather 459,
1060, 2474.
Fishpond 238, 240, 769, 1732, 1771, 2515, 2578, 2656,
2923.
Flag 2600.
Flattery 606, 829, 2243; false 444, 606.
Flatulence 51, 89, 1081, 2642.
Flea 212, 762.
Flesh 2448; sacred 1537.
Flies 163, 169, 2089, 2466.
Flight 1674, 2752; brief 2804; from anger 1298, 1986,
2029, 2713, 2855; from battle 1710, 1781, 2656; from
trouble 14, 618, 819, 1609, 2925; from unpleasantness
2782; in confusion 1974; in cowardice 1407; in fear 987,
1139, 2724; in games 1883; in panic 1974, 2724; time for
219, 716.
Fling 97, 2761.
Flint 431.
Flippers 2823.
Flirtation 248, 409, 753.
Flood 1137, 1299, 1314, 1323, 2135, 2422, 2874.
Flowers 3, 72, 738, 1234, 1518, 1937, 2178, 2765, 2881;
falling 487, 695; floating on sea 659, 1725; high 922; in
bloom 651; kingdom of the 2236; moving in wind 1053;
need for water 2178; of the field 409; on topmost branch
922; opening of 2177, 2178; picking of 2710; plucked on
way to uplands 360, 2101; rare 920; strung into lei (see
also lei) 1234, 2881; tiny 2863; use in sorcery 1864;
white 630, 2221; withered 2827.
Fog 853, 1010, 1701, 2034, 2044.
Fondness 937.
Food (see also specific kinds of food) 182, 806, 1195, 1198,
1216, 1273, 1790, 1863, 1935, 1965, 2026, 2857;
abundance of 16, 1052, 2241, 2346, 2432, 2485; almost
ready 2479; bad 1435; barter of/exchange of 1320, 1821,
2910; bowls for 561; burned 193, 194; choice or not
 choice 13, 250, 281; choosiness about 124, 970;
clean/unclean 168, 458; containers for 965, 1271, 2320;
cooked in embers 820; delicious 78, 2523; destruction of
1274, 2327; earned 860; entering mouth 153; favorite
937; fat 281; for travel 211, 2291; hidden in bosom 1269;
humble 375, 1082, 1216, 2523; importance of 1246; in
mountains 2346; lack of 186, 503, 1713, 2365, 2395,
2481, 2485, 2544, 2578; large amounts consumed 1790;
not shared 889, 1084, 1297, 1328, 1432, 1555, 1735,
2232, 2320; of chiefs 1346; of death 519, 568; of children
1346, 1875; of dry areas 949; of O‘ahu 758; offering of
2453; patch 278, 548; promise of 768; provision for
others 64, 518; reached with stick 213, 1270, 1627, 2446;
received after hunger 2485; red-mouthed 1275;
repayment in kind 70; rich 281, 2241; scarcity of 949,
997, 1060, 1082, 1317, 2365, 2544; scent of 59, 106;
sharing of (see also hospitality) 965, 1057, 1156, 1821,
2372, 2441, 2699, 2762, 2800; smokeless 2480; sufficient
146, 428, 1807; supply of/source of supply 1016; swings
from neck 1271; thanks for 428; unable to grow 1713;
under-cooked 193, 271, 593, 892, 1318, 2754; value of
125; vegetable 329, 1361, 1375, 1381; waste of 2052;
wrapping of 1952.
Foolishness 169, 796, 1189, 1483, 2031, 2339, 2792, 2893.
Footsteps 436, 1508, 1564.
Forehead 377, 2119, 2137, 2335; lump on 2690, 2691,
2764.
Foreigners (see also Caucasians) 10, 86, 1179, 1326, 1829,
1960.
Forests 405, 497, 715, 987, 1005, 1491, 1625, 1846, 2175,
2264.
Forgetfulness 111, 244, 574, 731, 1819, 1849, 2155, 2927.
Forgiveness 351, 814, 980, 2794.
Fornication (see also adultery, lovemaking) 584, 2632,
2856.
Fragrance (see also odor) 516, 637, 2757, 2863; from afar
1177; land of 1587; of ferns 433; of gardenias 1754; of
hala 1005, 1291, 1458, 1969, 2211, 2278, 2316, 2718,
2749; of laua‘e 1433, 1542, 1949; of lehua 1005, 1458,
1587, 1969, 2278, 2316; of maile 1453, 1458, 1949, 1969,
2075, 2278; of mokihana 1177, 2184; of roasted kukui
128; of seaweed 118, 1332, 1446, 2255.
Freckles 2030, 2550.
Friend 516, 583, 884, 976, 992, 2837; and leprosy 782;
avoidance of 204, 748, 1142, 1193, 2574, 2614; close
2541; consideration for 182; departs angry 2319;
desertion of 397; disinterested 1193; fair weather 1169,
1170, 2026, 2217, 2308; favorite 1113; greeting of 305;
ignored 2660; in time of trouble 1210; inquiry as to
health 73; invitation of/to 514, 787, 1220; not speaking to
1142; not valuing 191; of chiefs 2541; of influential or
high-ranking people 224, 761; of woman 2051; offer to
2476; play with 2217; recognition of 514, 1061, 1064,
1169, 1170; refusal to recognize 148, 149; shunned when
prosperous 2574, 2614; snub by 148, 1061, 1064, 2574;
visit from 2154.
Friendliness 1075; false 565, 1089, 1169, 1170, 2026,
2141, 2497.
Friendship 484, 516, 564, 1388, 2649; advice on 2051;
disowned 576; end of 824; severing of 2182.
Frightening, of children 2188.
Fruit 2003.
Fuel 2365.
Funeral 1181, 1917, 2303.
Fur 2414.
Fussiness 124.
Futility 30, 49, 120, 132, 184, 220, 340, 511, 706, 1516,
1608, 1638, 2708, 2793.
Future 69, 282, 321, 356, 1242.

Gain 2209, 2769; lack of 94, 173; little 2884, 2885.

Gall bladder 2121, 2672.
Games (see also contest, sports, and names of specific
games, e.g. kōnane) 2396, 2419, 2445; beginning 941,
2572; challenge 1264; dirt leaping 1312, 1742, 1743; of
chiefs 407, 1128, 1405, 1406, 1942, 2919; of children 62,
134, 499, 1883, 2111; terms of 2572; winning 1012.
Gate, sluice 314, 2209, 2656, 2923.
Gathering, of food (see also fishing, hunting) 213, 382, 533,
607, 608, 903, 907, 2001, 2044, 2264, 2363, 2664, 2696.
Gathering, of people 1052, 1128, 1938, 2879.
Gem, of the seas 2353.
Gender 784.
Genealogy (see also ancestors, descendants, family) 31,
196, 308, 642, 849, 1146, 1826, 1921, 2223, 2342;
boasting of 1921; false 151, 1085; incomplete 1696; lack
of 986, 1419; permanence of 611; questionable 894;
uncertain 539, 668.
Generosity 144, 187, 211, 369, 388, 755, 869, 1045, 1286,
1434, 1851, 2760.
Genesis 2073.
Genitals 112, 784, 1114, 1194, 1545, 1670, 1895; dangling
1308; exposure of 22, 241, 508, 573, 2084; in dreams 37,
508; kissing of 1944; size of 1985, 2882.
Gentleness 862, 1236, 1870, 1959, 2916.
Gestures 1018, 1357, 1867.
Ghosts/spirits 275, 318, 982, 1514, 1533, 1694, 1761,
1975, 2111, 2514, 2933; annoy the living 1481; biting off
noses 2188; blamed for troubles 856; haunt of 1761,
2468; home of 2206; homeless 1666; in canoe 732; of
Lana‘i 318, 982, 1626, 1943; procession of 1143, 2177;
sign of 1499, 1779; wandering 908, 1481, 1666.
Gifts 1738, 1887; all appreciated 205; from chief 1045;
hinting for 690; kindly given 1434; none to offer 2837; of
a lei 2043; of a name 2484; of that grown or made 972; to
chief 279; when visiting 211, 1157, 1821.
Gills 1906.
Girdle 2556.
Girls (see also women) 675; advice to 2271; in household of
‘Umi 2289; loss of virginity 2844; sexual knowledge of
1997.
Giving 125; and asking for its return 403; as an enticement
449; disillusionment after 1975; of a name 2484; of food
2432, 2441.
Gladness 569, 2479.
Glass 2847.
Glory 2793; departed 1978.
Goat 1, 898, 1337, 1365, 1380, 1496, 2075.
God, caterpillar 1920; Christian 188, 364, 640, 2553; of
war 2014.
Goddess, dreaded 2934; retarding 2019; shark 1510; sharp-
lipped 102; turtle 1887.
Gods 520, 577, 1671, 1804, 1917, 2059, 2448; adornment
of 1310; aid kahuna 918; anger of 2052; approval of
1310; as a witness 364; assistance of 1103, 1543, 1546,
2283; calling on 2059; coconut for 2899; denial of 1095;
descendants of 1227; duty of 344; evil 1920; filth-eating
87, 522; forms of 1803; guidance from 1543; home of 58,
1103; importance of 2492; interference with 1501;
invisibility of 913; kapu of 370; little 1671; oath by 364;
obedience to 1224; of destruction 87, 522, 1097, 1217; of
fishermen 451; of others 167; offenses against 351;
offerings to 263, 351, 1738, 2899; poison 1501; power of
1095; prerogatives of 58, 61; presence of 1592;
protection by 1217; recognition of chiefs 557, 2203; red-
mouthed 1275; reveal truth 2067; revelation from 587,
1818; scorn of 1671; surfing of 2356; tears of 2303; ti in
front of 370; trouble from 2234; wandering on night of
Kāne 908; watching chief 1614.
Good 271, 972.
Goodness 1244, 2437.
Gossip 497, 520, 767, 816, 1120, 1267, 1304, 1574, 1812,
2089, 2350, 2608, 2780, 2921.
Gourd (see also food, container for) 1129, 1448, 1970,
2328, 2360, 2436, 2596, 2691; broken 831; cultivation of
2480; shape of 492; size of 965; water 598, 1086, 1123,
1247, 1253, 1506, 2208, 2374, 2874.
Government 227, 321, 552, 1876, 2451.
Graceful 2668.
Graciousness 869, 1244, 1714.
Grandchildren 829.
Grandparents (see also elders) 688, 2662.
Grass 284, 361, 487, 1053, 1340, 1994, 2476, 2863.
Gratitude (see also appreciation) 70, 428.
Gray 5, 483.
Grease 1679.
Greed 2004, 2235, 2364, 2365.
Greeting 305, 514, 1061, 2837.
Grief (see also mourning) 463, 1574, 1931, 2020, 2034,
2210, 2679, 2738, 2820.
Groove 2706.
Grope, in darkness 407, 2423.
Grovel 2243.
Growth 914, 932, 2093, 2107, 2280, 2458, 2625, 2790,
2932.
Grumpiness 607.
Grunting 2229.
Guessing 1856.
Guidance 770, 802, 918, 1543, 1544, 1643.
Guilt 364, 1096, 2561.
Gullible 1933, 2077, 2085.
Gunpowder 2616.
Gut 2857.

Habitation 562, 1094, 1266, 1315, 2402.

Habits 817, 883, 1027, 2410, 2790.
Hair 600; curly 2641; fringe of 2922; gray 483; of plants
1361; on chin 2416; wet 2373; white 2477.
Halter 1254.
Hand, loss of 2198.
Handle 2730.
Hands 272, 583, 944, 1065, 1370, 1373, 1379, 1391, 1823,
1834, 1866, 1868, 2009, 2020, 2267, 2290, 2432, 2497,
2572, 2599; applaud 2577; blows by 2678; busy 2559;
catch fish with 329, 613; constantly touching 1107;
crossed behind back 2620; diseased 980; drawn back
525; empty 211, 1039, 1044; gestures of 1018, 1357,
1867; injured 832, 980, 1277, 1290, 1336; joined 258,
269; labor of 1752; of chief 1070; on hips 160; palms of
71, 450, 1372, 1878, 2640; quick 74; right and left 402;
red 2018; rubbing of 1044; soiled 458, 499, 500, 870;
strong 1709; turned up 71; use of 71, 752, 753, 759; used
as shield 2604.
Happiness 1094, 1222, 2017, 2542, 2863.
Harbor 239, 1402, 1634, 1684-1686.
Hardness 1089.
Hardship (see also difficulties, problems) 194, 199, 423,
2275.
Harm 91, 313, 1985.
Harmony 735, 1083, 1166, 2002.
Harshness 1278.
Haste 110, 404, 1092, 2711, 2830.
Hat 2928.
Hatchet 1349.
Hatred 1214.
Haughtiness 127, 149, 1787, 2635.
Hawai‘i, motto of 2829.
Hawaiian language 2056.
Hawaiians 1691; attitude toward land 455; Christian 1671;
criticize each other 2613; death of 1960; ignorant of own
culture 570; Irish potato 570; knowledge of 2814.
Head 266, 839, 1600, 1659, 1696, 1946, 1968, 2177, 2205;
added 1847; after death 2109; bald 1496, 1612, 2378,
2570, 2922; big 1600; bowed 1057; confused 741;
covering of 2601; crown of 2066; curly 2641; empty
 1189, 2145; flattened 1572; hard 609; hidden in sky 913;
of a child 33; resting 140, 1616, 1617, 2474; roasted
1677; slapped 190; sooty 2549; thick 2244.
Health (see also disease, illness) 263, 311, 1246, 1252,
1422, 1920, 2017, 2066, 2489, 2691, 2705; importance of
love for 2836; inquiry re 73; of children 2299.
Heart 392, 418; as big as a house 869; child in the 2115;
desire of 2660; heavy 2033; humble 1870; of chief 369; of
steel 2766; sick at 783.
Heat 406, 1143, 1144, 1214, 1423, 2298, 2387, 2417, 2483,
2634, 2856, 2890, 2929, 2931.
Heaven 119, 282, 343, 718, 1607, 1671, 2303, 2437, 2513,
2514, 2553, 2894.
Heedfulness 1229, 2117, 2119.
Heedlessness 156, 517, 773, 801, 1485, 2901.
Heiau 282, 1072, 1501, 1658, 1772, 2360, 2923.
Height 220, 389, 1880, 1913, 1914, 2421, 2774.
Helmet 1664.
Helpless 1279, 2627.
Herbs (see also medicine) 382, 533, 1252, 2270.
Hero 103, 145, 669, 973, 1222, 1493, 2108, 2151, 2188.
Hesitation 1220, 1870.
Hiccough 2146.
Hide-and-go-seek 1883, 2917.
Hill, companion on the 1193; jutting into sea 237; large 54;
love of 4; seen from far out at sea 237; tall 2525.
Hills, climbing 1814; dark 2285; “fish” of the 1380; gray
1526; in full view 21; lads of the 288; ridges of 2823; that
go together 2292; triple 2241.
Hinting 690.
Hips 2066, 2183; hands on 160; large 2148; movement of
1018, 2315, 2879; sagging 463.
Hoarseness 472, 2886.
Hole 2325; ancient 1546.
Hōlua 571, 2703.
Home, appreciation of 230; boast of 1712; forget to return
574, 731, 1241; leaving 230; lonely 2152; of a parent
2743; one who stays at 953, 963, 1712, 2675; return to
288, 730, 1023, 1024, 1026, 1027, 1041, 1042, 1044,
1463, 1642, 2006, 2788; signs of life 562; teaching of
1175; without ridge pole 1315.
Homeland, appreciation of 230; boasting of 1712; death
away from 2906; love for 1716; pride in 1620, 1813,
2567.
Homeless 1989.
Homeliness 373, 2331, 2757.
Honor 786, 2600, 2633, 2757, 2803.
Hope 2455.
Hopeless 1857, 1872, 2804.
Horizon 2059, 2870.
Horse 59, 162, 960, 1254, 2026, 2031, 2280.
Hospitality 122, 348, 518, 560, 869, 1052, 1078, 1963,
2232, 2453, 2476, 2560, 2726; abuse of 138, 1790; host
853, 1899; burden of 429; criticism of 1318; for royal
visitors 255; humble 375; invitation of 144, 277, 514,
787, 858, 1220, 1440, 2082, 2196; lack of 122, 261, 768,
889, 1328, 1432, 1555, 1557, 1735, 1851, 2196, 2232,
2320, 2828; poor 853, 1328; provision of pig 1148;
universality of 144; warning against abuse 138.
Hot (see also heat) 2931; strike while 1012.
House 9, 1474, 1802, 1887, 2127, 2402, 2603, 2652; and
hospitality 122, 138; appearance and disappearance
1104, 1909; broken 90; building of 1909; cold 122, 1293;
damp 122; dark 2657; door of 1307; dreaded 1294; for
thoughts 563; heart as big as 869; large 429, 430; long
101, 561; of chiefs 1294; of darkness 1293; of ‘Ī 561,
1292; of love 2210; offer of 2476; owner of 1286, 1899;
pollution of 584; pushed over 664; sounds of 562, 1266;
thatching of 100, 1178, 2098; vacant 1307, 2462, 2709;
warmth of 2549; without relatives 2037.
Household (see also family) 2652.
Houses, of Honolulu 1016; of Limaloa 1104.
Hula 1113, 1225, 1868, 2082, 2571; and shyness 2; ‘ili‘ili
1404; ku‘i lā‘au 2193; learning of 2; motions/movements
of 1018, 2315, 2879; password into school 277; school of
1437.
Humiliation 783, 1944, 2627, 2628, 2722.
Humility 284, 361, 876, 1420, 1870, 1921, 2627.
Humps 208.
Hunger 162, 168, 273, 362, 428, 910, 949, 992, 1735,
2052, 2364, 2910; discomforting 2872; extreme 568;
satisfaction of 273, 362, 1967, 2566, 2832, 2839.
Hunting 1337, 1365, 1380.
Hurray 2929.
Hurts, past 2428.
Husband (see also man, mate) 346, 813, 2371, 2389, 2391,
2397, 2401, 2444, 2506, 2507, 2509, 2517, 2550, 2551;
all have some good qualities 163; appreciation of 670;
lazy 1129, 2174; missed opportunity for 1951; murdering
wife 1694; not beating his wife 670; poor selection 2460;
protects wife 893; with lazy wife 2173; with young wife
1116.
Hypocrisy 528, 830, 1040, 1089, 1866, 2430, 2497.

Ideas 993, 1104.

Identical 591, 1067, 2000.
Idleness 160, 173, 615, 1763, 1791, 1869, 1902, 2009,
2338, 2811.
Ignorance 29, 147, 498, 602, 621, 644, 1009, 1189, 1247,
1471, 1696, 1737, 1902, 1911, 2079, 2205, 2337, 2339,
2343, 2405, 2473, 2538; extreme 1182; growth of 2858;
of a place 228; of own culture 570; pretense of 2622.
Illness (see also health, medicine, and specific illnesses,
e.g. leprosy, tuberculosis) 263, 311, 382, 461, 533, 784,
1140, 1525, 1546, 1700, 2043, 2046; at heart 783; if not
careful 2705; of hand 980; recovery from 311, 473;
“yellow fever” 2015.
Illusions 283, 565, 1104, 2611.
Image 627, 693, 1072, 1426, 1791, 1793, 1794, 1869, 1902,
2338, 2560, 2906.
Imagination 749.
Imperfection 492, 892, 2765.
Impermanence 50.
Impetuous 833.
Importance 1794, 2125.
Impossibility 30, 184, 2405.
Impotence 1985, 2412, 2785.
Imps 2006.
Impudent 377, 979, 1808, 1993, 2942.
Imu (see also cooking) 147, 215, 351, 568, 634, 892, 1241,
1318, 1381, 1635, 1677, 1687, 2232, 2239, 2544, 2768;
disorderly 633; lighting of 227, 1532; permanently
covered 2169; steaming 380, 2754.
Inaccessible 1527.
Inattention/inattentive 44, 509.
Incompatability 431.
Incomprehensible 1033, 2206.
Inconsequential 13, 81, 210, 682, 822, 1520, 1900, 2880.
Inconsistent 703.
Inconspicuous 284.
Inconstancy 244.
Indecision 2305.
Independence 45, 67, 860, 910, 955, 2289, 2314.
Indestructible 2732.
Indifference, to another’s problems 581.
Indirect 2423.
Indiscriminate 792.
Indoors 1968.
Indulgence 82, 629.
Inevitability 588, 589, 1516.
Inexperienced 254, 715, 726, 1233.
Inexplicable 1033.
Influence 2683; lack of 97; overwhelming 926; persons of
224.
Inheritance (see also legacy) 588, 642, 937.
Injury 272, 700, 980, 1088, 1302, 1337, 2775 caution
against 2118-2121; self-inflicted 1985; to piko 2182.
Ink 958, 1646, 1886, 2751.
In-laws 262, 662, 895, 1062, 1401, 1735, 1760.
Innocence 364, 1096, 1302, 1811.
Inquisitiveness (see also curiosity) 68, 279, 793, 1192,
1199, 1695, 1812, 2123, 2933, 2942.
Insanity (see also craziness) 2074.
Insect 1490.
Insecurity 50, 1948, 1989, 2330, 2648, 2806.
Inside 1087.
Insignificance (see also unimportant) 13, 15, 161, 210, 344,
780, 971, 1132, 1747, 1928, 1995, 2539, 2880.
Instability 50, 390, 703, 1319, 1534, 2011.
Insult 153, 264, 1080.
Intelligence 1654, 2335; gets you what you want 605; lack
of (see also ignorance, stupidity) 1702, 2145, 2337.
Interest 2867; lack of 214, 1520; loss of 1062, 1925, 2846.
Interference 189, 930.
Intermarriage 849, 1620, 2342.
Intestines 515, 2294, 2686.
Invincible 2732.
Invisible 2851.
Invitations 144, 348, 514, 787, 1220, 1440, 1502, 2082,
2551, 2879, 2895.
Involvement 885, 886.
Iron 1179, 2504, 2929.
Irresponsible 2507.
Irritation 431, 607, 934, 2821.
Island 368, 932, 1876, 2831.
Itchiness 2415.
Ivory 2505.
Jail 1315, 2323.
Jaw 1681, 1990.
Jealousy (see also envy) 645, 1234, 1624, 1811, 2233.
Joy 862, 1187, 1498, 1889, 2126, 2179.
Judgment, of character 222, 1208.

Kahili 535, 1977.

Kahu 2418.
Kahuna 522, 648, 1072, 1131, 1217, 1242, 1522, 1624,
1760, 1801, 1818, 2317, 2514, 2721, 2923; advice of 371,
732, 2097; ‘anā‘anā 1986; ‘aumakua a burden to 551;
causing illness to former patient 461; curse of 2632;
death of 363, 640, 1772, 1811; defeat of 115; drowning a
victim 220; duties of 1820; efforts to defeat missionary
640; gifts to 125; gods of 2439; hana aloha 818, 847,
1463, 1864, 2722; in search of a chief 632, 918; makes
advances to woman 2632; medicinal 311, 382, 461, 533,
784, 1700; must be careful 526, 1674; of Moloka‘i 2193;
offerings of 1653; prayers of 699, 1655; praying to death
640, 915, 1624, 2374; prophecies of 282, 732, 1242,
1485, 1772; protection of his servants 224; raising a child
1938; warning of 1772.
Kapa 357, 1464, 1533, 1601, 1975, 1977, 2133, 2625;
beaters 1164, 2796.
Kapu (see also law, rules) 2290, 2342; abolition of 282, 372,
952, 1982; back 704, 1757; great 947, 1687; lack of 76;
lap observation of 2451; of a konohiki 658; of chief 308,
665, 983, 1294, 1687; of Pele and her followers 1410,
1757; on a god 370; on a chief’s wife 368; on birds 2054;
on clothing 2228; on fish 1771; on place 2633; on plants
2044; sign of 674; strict observation of 1682; warning re
2122.
Kauwā 51, 1620, 1952, 1970, 1983, 2360; drinker of
excreta water 432; drowning of 385, 1443; humility of
1420; kinship with 1146; marked for sacrifice 1970,
2360; of Hawai‘i 2871; of Lana‘i 1946; of Maui 468, 1056,
 1259, 2623; of Moloka‘i 432, 1420, 2676; sand-carrying
468; soot containers 1259; tattoos of 2137; uselessness of
1952.
Key 1069.
Kidnapping 1485.
Kilu (game) 390, 1193, 2879.
Kimo (game) 1406.
Kindness 369, 388, 770, 869, 1113, 1434, 1643, 1870,
2001, 2042, 2214, 2381, 2837, 2916; repayment of 70,
2663; reward for 177.
Kingdom, of Limaloa 2555.
Kinship (see also family) 196, 896, 1074, 1620, 2068, 2518;
avoidance of discussing 2545; between Puna and Ka‘ū
994, 995; cementing of 2852; claiming falsely 151;
claiming illustrious 1085; close 381, 1932, 2223, 2341;
disowned 576, 2924; in warfare 381; love within 322;
neglect of 1963; of cousins 2231; seeking each other 322,
1826; talking too much of 1811, 2127, 2545; unknown
1826; with ghosts 2177.
Kīpu‘upu‘u (warriors of Kamehameha) 1571.
Kiss 1055, 2466.
Kite 775, 1226, 1988, 2596.
Knees 1230.
Knife 2186.
Knowledge (see also learning, wisdom) 291, 325, 605, 643,
1204, 1212, 1875, 1907, 2318, 2571; admiration of 1650;
boast of 312, 1013; complete 2541; depth of 312, 339,
1209, 1650, 2814; dual 622; great 725, 2541, 2721, 2771,
2814; growth of 328; lack of 1247, 1948, 2337, 2343,
2405; of a place 105; of Hawaiians 2814; of parents 1397;
overlooked 680; pretense of 1182; proof of 1013; shallow
602, 621, 725, 776, 845; sources of 203; talk of 1013;
through personal experience 767; use of 328; value of
725; vague 2527.
Kōnane (game) 407, 1405, 1900, 2919.
Konohiki 658, 1320, 2753.
Labor/work 71, 567, 763, 1289, 1428, 1454, 1761, 1798,
2026, 2088, 2090, 2429, 2559, 2712; ability to do 629,
1504, 1506, 1507, 2813; advice to 262; as cooperative
effort 129, 142, 323, 327, 1003, 1836, 2876; assistance
with by guests 1078; avoidance of 1, 121, 178, 285, 629,
872, 1763; call to 258, 259, 2267, 2559; careless 458,
2475; completion of 83, 139, 140, 319, 515, 1138, 1498,
1616, 1617, 2606, 2841; constant 2642; deprivation of
1065; difficult 1048, 1498; difficulty of 1408; done poorly
221, 811, 892; done well 752; eagerness to finish 2382;
easy 157, 176, 679, 1048, 1498, 2386, 2664; effect of
weather on 1617; efficiency of 751, 752, 2438; equality of
2843; fruits of 2239; great amount 567, 741, 1761, 1798,
1892, 1901; hindering of 2019; hurried 2475, 2941;
importance of 51, 753; importance of good tools 1152; in
daytime 751; incomplete 2511, 2776; industrious 1059,
2239, 2366; intense 1439; interfered with 930, 2776; lack
of 2754; little 2884, 2885; nearly finished 2510; no return
for 834; of all 693; of another 114, 900, 2372; of
commoner 911, 2450; of woman 401, 2027; of youth 619;
payment for 382; preparation for 299, 446, 2768;
production of necessities 57; profit from another’s 2372;
propitious time for 2511; readiness for 1894, 2768;
results of 1208; reward for 2366; snaring 1836, 2217;
slowed by anger 2295; speed of 140, 2830; supernatural
2776; suspended 146, 459; time for 751, 1154, 1158,
1164, 2717, 2725; unity of 1068; unpleasant 900, 2137;
unskilled 504, 602; unsuccessful 2511; until completed
319; value of 860, 2088; wasted 120, 2026, 2680; when
opportunity is there 316, 2388.
Lace 2002.
Lack (see also scarcity) 2359, 2878.
Ladder 1215, 1528, 1672, 1989.
Lameness 434.
Lamp 2817.
Land 198, 279, 466, 807, 1149, 2732; as a reward 566;
attitude towards 455; awarded to warriors 1739; “bad”
1841; best of their 279; division between chiefs and
commoners 1855, 2139; dry 1916; erosion of 652; fencing
of 455; “fish” of the 1337; foreign 1415, 2405; glory of
1978; head-covering of 2601; lack of 1809; life of the
2829; natives of the 387, 1447, 1691, 1833, 2498;
necessity of 531; ownership by Caucasians 455;
ownership of 718, 2336; passing to heirs 589; products of
the 2435; red 80; stuck to the 514; taxation of 548;
unstable 1319.
Landlords, absentee 2435.
Language, same 705.
Lap 947, 948.
Laughter 1187, 2217.
Lava 1235, 1777, 1797, 1897, 1898, 2019, 2024, 2417,
2603, 2619, 2665, 2674.
Law (see also kapu, rules) 552, 814, 821, 1294, 1410, 1757,
2556, 2701; Māmala Hoe (Splintered Paddle) 280.
Laxative 2489.
Laziness 1, 28, 121, 285, 338, 444, 615, 629, 795, 861, 872,
901, 1048, 1071, 1141, 1156, 1205, 1782, 2015, 2173,
2174, 2338, 2372, 2456, 2518, 2666, 2800; and beauty
950, 1792; gets one nowhere 178.
Leadership 702, 781, 1066, 1544, 1885, 1988, 2038.
Learning (see also knowledge, teaching) 29, 291, 1175,
1646, 1875, 2329, 2459, 2772; admiration of 1650; at
Lahainaluna 1414, 1428, 2868; by listening 2268; by
observation 1186, 2268; chants for children 1471; fluid of
1646; from an ignoramus 2079; from many sources 203;
from the living 2381; of children 1471; of details 191;
repository of 1650; through labor 2088.
Leaves 168, 186, 1053, 1312, 1953, 1954, 2029, 2197; buds
of 302, 764, 1118, 2071, 2895, 2932; coarse 2895; falling
2404; floating 720; scattered 490; short 1952; withered
415.
Lechery 186, 2274.
Ledge 832.
Leeward 1976, 2114.
Legacy (see also inheritance) 355.
Legs 709, 2031, 2096, 2172, 2531.
Lei 52, 211, 352, 575, 1003, 1234, 1438, 1493, 1638, 1759,
1813, 1949, 1969, 1970, 1972, 2184, 2358, 2568, 2589,
2765, 2881; and love 332, 333; container for 1256;
feather 2854; gift of 2043; of mist 1580; shell 1778, 2312;
unforgettable 740.
Lending 403.
Leprosy 782, 2191, 2232.
Letter 1283, 1284, 2351.
Lice 1659.
Lid 443.
Life 42, 113, 311, 646, 1191, 1219, 1266, 1316, 2017,
2065, 2090, 2208, 2388, 2404, 2406, 2478, 2482-2484,
2486-2488, 2492, 2699, 2804, 2837; advice on 182, 2894;
conditions for 2178; consideration for 182; decided in
heaven 2894; family 1200; from love 2836; from rain
2482, 2802, 2888; importance of advice 766; in care of
the gods 58; in knowledge 2065; in mouth 60; is in labor
57; long 365, 473, 1229, 1764, 1788, 2477; of confusion
842; of the land 2829; peaceful 1940; perpetual 2107;
problems of 1103; precarious nature of 117; restoration
of 30; seek outside 311; signs of 562; source of 1422;
span of 2058; storm of 234; thriving 2178; ups and downs
617, 716; voice of 1440; water a symbol 598; where
sustenance is 59; with a chief 843.
Light 2039, 2132, 2725, 2756, 2817, 2885; ever burning
1414; extinguished 61, 2657, 2850; of knowledge 1654;
of sunrise 2870.
Lightning 739, 847, 1097, 1877, 2494.
Lime 483.
Limitations 726, 2639, 2847.
Lion 1445.
Lips 816, 1031, 1163, 1660, 1869, 2014 burning 1500; dark
848; protruding 75; sharp 102.
Liquid 498, 1838.
Livelihood 531, 860, 1771, 2584.
Lizard/mo‘o 828, 1692, 1799, 2074, 2187, 2730, 2835.
Locust 949, 1348.
Logs 1426, 1708, 1709, 1784, 2777.
Loincloth/malo 259, 299, 505, 1308, 1497, 1630, 1642,
2223, 2341, 2557, 2562.
Loneliness 484, 1094, 1810, 2152.
Loner 708, 2322.
Longing 1613, 2936.
Loss 46, 48, 94, 475, 742, 2597; avoidance of 904, 1228; is
another’s gain 2209; of a person 2815; of possessions 35,
74, 111, 112, 180, 2819; of wife 1162; replacement for
294; total 46, 476, 2610.
Lost 757, 770, 1119, 1643, 2044, 2256.
Love (see also affection) 4, 113, 532, 536, 556, 1038, 1061,
1075, 1165, 1166, 1434, 1452, 1638, 1755, 1835, 2020,
2054, 2347, 2453, 2523, 2645, 2649, 2786, 2805, 2914; a
customary virtue 2807; a disease 785; ability to win 183,
1867; adult’s vs. child’s 749; affair 820, 1017, 1130,
1253, 1744, 1994; affects all 159, 785, 804, 852, 936;
among children 750; arousal through sorcery 513, 710,
722, 771, 800, 818, 846, 887, 926, 1463, 1864, 2722; as
an adornment 332, 333, 537; binding 245, 1452;
boundless 936; brings tears to the eyes 2750; bundles of
2750; cessation of 824; cherished 333; Christian 2553;
constant 673; “deafness” of those in 517; deep 272;
departed 392; desire for 1305; desire to see 2883, 2936;
dizziness of 2797; duration of 225; encountered daily
2807; everlasting 332; falling in 765, 2001; familial 322,
1025; fire of 225, 2454; for sweetheart 2454; for children
1438; for siblings 2461; gentle 2153; gives life 2836;
house of 2210; ignores distance 174; illicit 1744;
importance of 2836; importance of speed and importance
 of subtlety 2170; invisible 2153; man a slave of 678;
mature 750; meaning of 1190; messenger of 1284; misty
2319; of animals 310; of man 310; of mate 813;
overwhelming 109; pain of 159; passionate 770, 1012;
persistent 800; “puppy” 750; reawakened 2115; remain
close to 2662; removes hurt 683; responsibilities of 820;
restlessness of 927; return to 1025; securely held 1418;
separation due to leprosy 2191; sight of beloved 418;
single-mindedness of 2660; slow response to 2455;
squirming of 926; temporary 820; tokens/offering 127;
unlucky in 727; value of 536, 978; virtue with man 2807;
voice of 862; warmth of 2709; winning of 183; words of
1284.
Lovemaking (see also adultery, fornication) 250, 1126,
2433, 2805, 2856; boast of 1759; changes with age 2061;
clumsy 504, 749, 809; desire for when very young 494;
eagerness for 255; importance of man’s skill 504, 1240;
invitation to 1234; knowledge of 1992, 1997; memorable
1500; passionate 1012, 1500; potent 2471, 2931;
successful 1240; with Niolopua 289; with supernatural
lover 2171.
Lover/sweetheart 352, 1017, 1020, 2347, 2454; attempt to
steal 2454; another’s 238; boast of 2447; bums of 1910;
capture of desired 2849; choice of 396; death of 1574;
desire for 92, 2105; desire to see 2883, 2936; desire to
win 352; easily attained 614; encouragement of 2345;
fiery 1500; forgetting of 244; holding interest of 673; loss
of 1961, 1962; mature 749; memorable 1500; ne’er-do-
well 2834; of a person of Kona 1755; of a sailor 244,
1634, 2466; potent 2931; remains close 2662; repulsion
of 2556; reserved for another 2054; roving 792; securely
held 1418, 1835; seek your own 235; single-minded 2660;
skillful 2463; stealing of another’s 335, 641, 1411;
supernatural 2171; untrustworthy 1296; whiling away
time with 1736; young 1547, 1994.
Lowlands 2345.
Loyalty 227, 233, 781, 786, 959, 1025, 1424.
Lua (see also wrestling) 312, 1835.
Luck, boast of 1964; departed 1872; elusive 1193, 2376,
2474; good 873, 1964, 2403.
Luck, ill or bad 94, 727, 1108, 1480, 2474, 2579, 2598;
bearer of 37; endless 2143; exposure to 508; in fishing
1800, 2591, 2695; on a journey 597, 2798; sign of 93,
434, 508, 549, 823, 1047, 1063, 1091, 1480, 2113, 2546,
2591, 2620, 2795, 2842.
Lumps 2853.
Lust 2274.
Lying 218, 626, 969, 1289, 1827, 1933, 2333, 2561.

Machinery 1702.
Maggot 383, 1852, 1856.
Maika (game) 2445, 2576, 2677.
Mainstay 1544, 2424.
Makahiki 125.
Māmala Hoe (Law of the Splintered Paddle) 280.
Man 192, 290, 381, 2402, 2807, 2844; attractive to women
2001; bachelor 666; beastly behavior 794; boast of 2447;
broken 2210; curly haired 2641; difficulty in catching
426; finding a mate 34; handsome 92, 235, 645, 2001,
2641, 2862; help from gods 1103; impotent 1985, 2412,
2785; in search of woman 1681, 2865; judgment of 779;
longing for unattainable woman 1305; lusting after young
girls 2274; of Kaua‘i 2560; of Kohala 1171; of substance
2271; of the country 851; of the royal court 851; old 336,
2412; one-eyed 1047; over-sexed 919; relation to land
531; sign of 1499; seeking a woman 1681; skill in
lovemaking 504, 809, 1240; slave of love 678; stealing a
wife/lover 235, 238, 1463, 1528; strength of 530, 723,
1171.
Mana 451, 1212, 1501, 2722.
Manhood 290.
Manners (see also rude) 578, 1007, 1782; lack of 89, 839.
Marriage (see also intermarriage) 245, 346, 812, 893,
1116, 1126, 1463, 1644, 2558, 2805, 2854, 2881; advice
before 262; avoiding responsibilities of 820; considers
rank 631; living together without 2324; of chiefs 540,
631, 849; residence after 662; to young woman 1116.
Mast 1625.
Mat 1, 2032, 2175, 2594, 2675; floor 878; lauhala 2290;
makaloa 2176; patterned 1486, 2176; small 878; ‘uki 822.
Mate (see also husband, wife) 346, 812, 1020, 1126; chief
seeking a 631; death of 152; disgraces family 584;
homely 373; lack of 1810; loss of 1962; new 152; rank of
396, 540, 631, 2446; search for 2078; sharing of 842;
sleeping with 2461; stealing of 1411, 2663; supernatural
1644, 2171; time to 34, 1505, 1823.
Maturity 5, 34, 154, 155, 276, 290, 457, 483, 730, 871, 892,
1116, 1308, 1505, 2271, 2584; lack of 40, 169, 494.
Mean 103.
Meat 635, 949, 1216, 1349, 1435.
Medicine (see also health, herbs, illness) 382, 1252, 2193,
2270, 2313, 2489, 2722.
Meeting (as of a council) 126.
Menehune 1033, 1343, 2206, 2776, 2920.
Merriment 2552, 2879.
Messenger 189, 558, 1046, 1283, 1284, 1754.
Milk, breast 1269.
Mill 1702.
Mirage 18, 1104, 1203, 1491, 1515, 1643, 1657, 1680,
1908, 1909, 2708.
Mischief 982, 2377, 2671.
Mischiefmaker (see also rascal) 958; caught 410, 2822,
2892, 2938.
Miser 921.
Misfortune 1066, 1924.
Misguided 1125.
Missionaries 97, 321, 640, 1242, 1772, 2232, 2326, 2346,
2553.
Mist 852, 854, 1512, 1513, 1573, 1580, 1599, 2034, 2207,
2250, 2442, 2689, 2866, 2922.
Mistreatment 253, 564, 1735, 1920.
Misunderstanding 1543, 2133.
Modesty 22, 284, 2604.
Monarchy, overthrow of 321, 1772.
Money 485, 755, 1278, 1415, 1545, 1927, 2308, 2684,
2690.
Months, Hilina 2321; Hilinehu 100, 996; Hinaia‘ele‘ele
2369-2371; Ikiiki 2389; ‘Ikuwā 2390, 2391, 2562;
Ka‘aōna 2331, 2396, 2397; Kā‘elo 2399-2401, 2734;
Kaulua 465, 1197, 2443, 2444; Mahoehope 2506;
Mahoemua 2507; Makali‘i 2093, 2509; Malehoemua 671;
Nana 1248, 2516, 2517, 2781; Welehu 1617, 1968, 2293,
2474, 2549, 2550, 2932; Welo 1509, 2551, 2935.
Moon 1612, 2527, 2595; phases of (see also nights) 1471,
2431.
Morning 619, 2337, 2383, 2457.
Moss 2010.
Mother (see also parents, wife, woman) 1250, 1252, 1444,
2367, 2726; children of different 1069; fleeing 987; molds
baby’s body 492; neglectful 745; no longer bearing 1444;
of an only child 1073; with children born close together
1391; with flock of children 1129.
Motto, of Hawai‘i 2829.
Mountain (see also hill, summit) 496, 852, 1037, 1298,
1600, 1756, 1846, 2922.
Mourning (see also burial, death, grief) 135, 191, 1917,
2303.
Mouth 11, 51, 60, 153, 162, 264, 304, 331, 372, 458, 488,
505, 969, 1096, 1160, 1195, 1198, 1377, 1396, 1454,
1831, 1996, 2150, 2268, 2374, 2449, 2497, 2559, 2577,
2599, 2688, 2794; always open 1990; clucking 2896;
injury to 875; itching 82; of a child 1875; of fish 2688;
protruding 2897; raw 1171, 2420; red 1275; rum 2897;
shiny 281; silent 2196; slanderous 2898; small 542, 970;
 sour 968; tight 970; turned down 2586; venomous 2898;
waters 1992; wry 1745; yawning of 442.
Mud 758, 1006, 1322, 1327, 2608, 2859.
Mudslinging 2608.
Mulch 2618.
Mule 960.
Multitude (see also crowd) 974, 1801, 1802, 1973, 2022,
2140, 2479, 2920.
Murder 552, 1574, 1694, 1801.
Music 67, 150, 688, 735, 877, 1189, 1225, 2005, 2283,
2570, 2571.

Names 153, 514, 994, 1826, 1827, 1830; fragrant 637,

2757; gift of 2484; honored 2757.
Nāmū 1033, 2206.
Narrowness 63, 1873, 2806.
Nastiness 2385.
Natives 387, 1447, 1483, 1691, 1764, 1833, 2498.
Navel 1932, 2182.
Nāwā 1033, 2206.
Neck 519, 575, 1271, 1492, 1970, 2041, 2043, 2177, 2360,
2589, 2765, 2840.
Needle 1234, 2881.
Neglect 1963, 2156.
Nets 1363, 2085, 2531; bird 477, 724, 1334; carrying 1145,
1822; caught in 606; fine-meshed 774, 964; fish 16, 120,
657, 774, 897, 964, 1152, 1366, 1378, 2188, 2209, 2372,
2443, 2724, 2901; gnawed 1822, 2610.
Never 30.
News, good 1754.
Newspaper 1101.
Niceties 404.
Night 917, 2067, 2361, 2540; chiefs from the 2203; cold
120, 1020, 1810; darkness of 137; gainful 903; lean 2368;
long 2368; noise in the 108; people of the 2283;
 revelation of 587; stretching 2368; wanderers in the 908;
workers of the 2776.
Nights, Hilo 1471; Hoaka 1471; Kāloa 907; Kāne 908, 1657,
1986; Kū 1657; Lā‘au 464; Lono 1986; Māuli 2510; Muku
1471, 2511; Ole 989, 2282, 2431; ‘Olekukāhi 2431;
‘Olekukolu 2431; ‘Olekulua 2431; ‘Olepau 1741, 1958,
2431, 2527.
Noise 53, 108, 331, 529, 1929, 2669.
Nonsense 10, 25, 2631.
Noon 1514, 1611.
Nose 73, 1055, 1994, 2051, 2718; bitten off 2188; crusty
2502; flat 2582, 2882; fly on 2466; foul-smelling 1255;
gaping 1814; nip on 2540; pulled 2873; runny 1417,
1470, 2873; shiny 1008; snorting 2643.
Nostril, hair in 600, 1206; tickled 1994.
Nothingness 181, 2528.
Nudity 98, 549, 656, 1514.
Nuisance 930, 1490.

Oar 1807.
Oath 364, 2556, 2617.
Obedience 233, 345, 1079, 1224, 2116, 2158, 2627.
Obscurity, emergence from 2736.
Observation 1186, 1479, 2307, 2621.
Obstacle 938, 2392, 2576, 2759.
Obstinacy 165, 938.
Obvious 21, 95, 96, 746, 1201, 1203, 1679, 1942, 2080,
2099, 2190, 2308, 2905, 2907.
Odor (see also fragrance) 1081, 1332, 2089; body 940;
musty 2344; unpleasant 1, 590, 737, 1255, 2871.
Offensive 2047.
Offerings 263, 305, 351, 357, 363, 385, 771, 814, 1653,
1738, 2227, 2475, 2772, 2899.
Old age (see also aging) 295, 336, 337, 445, 483, 728,
2012, 2061, 2383, 2398, 2477, 2823, 2827.
Opinion, unexpressed 2325.
Opponents 2572.
Opportunity 125, 316, 473, 1026, 1942, 1951, 2087, 2929.
Oppression 2260, 2544.
Orderliness 1104.
Outside 1087.
Overextension 278.
Overflowing 1134.
Overlooked/oversight 680, 2055.
Ownership, marks of 2189.

Paddle (see also canoe) 315, 319, 686, 797, 809, 897, 1068,
1836, 1861, 2449, 2493, 2554.
Pāhiuhiu (game) 1192.
Pail 2581.
Pairs 1854.
Palate 1853.
Panic 1974.
Parasite (see also exploitation) 615, 850, 860, 986, 1763,
2110, 2372, 2456, 2649.
Parents 688, 719, 2302, 2743; advice of 262; care of 346,
347, 662, 2769; “feather” 601; foster 453, 500, 707,
2294; hold family together 2424; judged by children’s
behavior 1232; residence of children with 662; respect
for 346, 347, 601; return to 1042; road of 2301; scolding
children 1775; set an example 1295, 1922; teach children
1397, 1875, 2065, 2083; unknown or uncertain 668,
1838; wearing children’s clothing 2228; wrongs of 981.
Passion 2414.
Password 277, 2082.
Past 379, 1427, 2428.
Paste 2625.
Path (see also road, trail) 524, 2132, 2265.
Patience 110, 143, 353, 1223, 1638, 2455, 2706, 2875,
2877.
Payment 603, 1538.
Peace (see also calm) 357, 371, 384, 515, 532, 552, 917,
1090, 1187, 1424, 1425, 1450, 1685, 1887, 1934, 1939-
1941, 1964, 1965, 2017, 2050, 2053, 2060, 2130, 2682,
2778, 2826, 2902; absence of 399; in harbor 1685; in
land 2010; perfect 207, 2809; promise of 1168; return of
1038; urging of 378, 1523.
Peak, ascent of 2434, 2803.
Penis 37, 1308, 1895, 1944, 1985.
People, important 1794; ordinary 1793.
Perception, extra-sensory 622.
Perch, red 415.
Perfection 208, 2362.
Permanence 706, 863, 1078, 1833.
Perseverance 145, 189, 507, 932, 2455, 2875.
Persistence 619, 800, 932.
Perspiration 157, 1305.
Pest 1490, 1659.
Phosphorescence 2933.
Piety, sign of 2899.
Pigs 505, 919, 1733, 2046, 2232; a kind of cloud 1395,
1416; and hospitality, 1148; as an offering 263, 351, 357,
2227, 2475; brains of 2772; chief seeking 918; fierce 681;
grunting a sign of ghosts 1499; ignorance of 147; marks
of ownership 2189; of chiefs 2189; of others 166, 1217;
rooting of 681, 2785; snouts of 2785; stealing of 88;
strangling of 96l; straying 166, 1217, 1241; use by
kahuna 918; value of 456.
Pi‘ipi‘i (warriors of Hawai‘i) 19.
Pillow 140, 459, 1616, 1617, 2474.
Pinworms 15, 37, 51, 202, 341, 834, 1817, 2106, 2222.
Pity 2023, 2037, 2158.
Placenta, burial of 2748.
Plains 49, 651, 1039, 1044, 1119, 1761, 1822, 2130, 2164,
2802, 2905; waterless 24, 1762, 2220.
Plank, unstable 1534.
Planning 23, 63, 737, 993, 1104.
Planting (see also farming) 317, 671, 1003, 1895, 2450,
2618; advice re 1509; care in 684; first fruits 2165; of
breadfruit 2297; of sweet potato 2290; of taro 1509,
2135; plans for 1198; time for 316, 464, 989, 1509;
unskilled 2538.
Plants 684, 914, 2093, 2790; removed 294; standing alone
2270.
Platform, sacred 1914, 2602.
Pleasant 2712.
Poi 151, 162, 250, 315, 329, 372, 375, 416, 644, 755, 758,
1016, 1030, 1216, 1320, 1328, 1361, 1435, 1541, 1555,
1700, 1821, 2052, 2106, 2244, 2395, 2480, 2490, 2578,
2615, 2699, 2910; mixing of 2910; pounding of 752,
2640.
Point 1135, 1808, 2942.
Poise 2276, 2469.
Poison, fish 751, 915, 1158.
Poisonous 547.
Pool 1610, 1649, 1653, 2086, 2273, 2447, 2548, 2752; of
‘Alelele 2355; of Pa‘ie‘ie 2025.
Popularity 408, 827.
Portuguese 2263.
Possessions 111; all are king’s 2345; avoidance of sharing
441; boasting of those not yours 1085; care of 180, 2156,
2427; cheated out of 2819; coveting another’s 690;
discarded 26; family 1826; favorite 690; loan of 403;
longing for 1613; loss of 112; mislaid 35, 111; of a chief
2189; precious 977; scattered 2181; use in sorcery 2439;
valued too highly 191; worldly 1866.
Possibility 1758.
Post, main 1544.
Posture 994, 1439, 1861, 1890, 2008, 2110, 2622, 2644.
Potency, sexual 848, 1985, 2412, 2785.
Pout 1031, 1163.
Poverty (see also destitution) 181, 1169, 1608, 2878.
Power 227, 321, 926, 1095, 1188, 1677, 2653.
Practice 798, 2459, 2772.
Prayers 1230, 2059, 2062, 2448; against common enemy
115; answer to 1655; at the last moment 374, 1196; for
guidance 918; for relief 1655; healing 2066; loud 1738; of
a fisherman 2688; of a kahuna 699, 2722; of forgiveness
351, 814; potent 2195; take time to work 699; to save
oneself 374; to the dead 275; to death 640, 915, 1624,
2374.
Precaution 257, 302.
Precedence 2230.
Pregnancy 416, 578, 1007, 1167, 1252, 1262, 1425, 2763,
2799, 2812, 2853.
Preoccupied 574, 2005.
Preparation 2768; advice on 100, 166, 252, 317, 329, 446,
1175, 1176, 1178, 1183, 1184, 1861, 2327; call to 299;
importance of 211, 213, 612, 1151, 1152, 1217, 2327.
Preservation 2829.
Presumption 196, 217, 701.
Pretensions 361, 560, 701, 761.
Price 485, 2690.
Pride 482, 571, 860, 1003, 1054, 1085, 1152, 1285, 1420,
1620, 1813, 1890.
Principles, adherence to 2244.
Prisoner 1111.
Privacy 1508.
Problems (see also difficulties, trouble) 54, 194, 199, 209,
242, 905, 951, 989, 2442, 2493, 2791; indifference to
other’s 581; many 2586; remedy for 2691; told to friend
585.
Procession 1143, 2408; red 2408.
Procrastination 100, 744, 1101, 2423, 2457.
Production 221, 811.
Profound 338.
Progress 932, 1106; difficult to make 2759; importance of
unity for 2758; lack of 94, 173; little 2884; prevention of
2576; retarded 2019.
Promiscuity 413, 633, 792, 842, 948.
Promises 2155, 2599; false 444, 768; forgotten 929, 1942.
Proof 52, 1013, 1093.
Prophecy 282, 321, 732, 1242, 1485, 1772, 2413.
Prophet 30, 856, 1624, 2592.
Propriety 97, 1134.
Prosperity 56, 86, 711, 755, 803, 1188, 1545, 1766, 1829,
1923, 1963, 2574, 2614, 2684; attraction of 106, 1169,
2026, 2308; days of 2246; disparagement of 1522; food of
281; in care of gods 58; of ‘Ewa 386; of the land 1149;
resulting from hard work 2366; seeking of 774; source of
56, 86.
Prostitutes 1886, 2900.
Protection 90, 105, 136, 224, 280, 802, 857, 893, 1014,
1217, 1474, 2492, 2622, 2816.
Provisions 211, 329, 1151, 1708, 2291.
Provocation 595.
Proximity 36, 244, 2811.
Prudence 23, 216, 219, 252, 254, 284, 286, 525, 650, 832,
875, 912, 1277, 1290, 1501, 1753, 2045, 2049, 2076,
2117-2122, 2394, 2407, 2501, 2721.
Pry (see also curiosity, inquisitiveness) 793, 1508, 1695,
1812, 2072.
Pūhenehene (game) 134, 1832.
Punishment 410, 821, 1030, 1077, 1096, 1294, 1757, 2040,
2183, 2794.
Pursuit 505, 1674.

Quiet 393, 542, 578, 963, 1007, 2130.

Quilt 2351.

Rafters 1141.
Rafts 2135.
Railroad 1180, 2631.
Rain 110, 316, 425, 443, 469, 544, 747, 874, 941, 1035,
1064, 1111, 1137, 1156, 1178, 1197, 1231, 1236, 1310,
1324, 1375, 1552, 1554, 1560, 1567, 1568, 1705, 1753,
1822, 1862, 1863, 2034, 2038, 2044, 2134, 2154, 2240,
2318, 2357, 2422, 2435, 2487, 2549, 2562, 2624, 2738,
2739, 2792, 2800, 2801, 2888; adz 1572, 1586; Apuakea
1548; at death 1917, 2303; attraction to trees 405; ‘Awa
1549, 1600; baking of 634; brings life 2802; bruising
1570, 2626; causing suspension of work 459; cessation of
423; cloudburst 1120, 1340; cold 1549, 1553, 1571,
1577, 1586; constant 1001; deeds of 2318; destruction of
462, 1576; gives life 2482; Hā‘ao 1550; heated 1664;
heavy 342, 360, 673, 717, 1585, 2033; icy 775, 1582,
1600; in presence of a god 1592; Kanilehua 1000, 1562,
2679, 2737; Kīpu‘upu‘u 1571, 1748, 1882, 2913; Kuahine
1574; Kukalahale 1575; Laniha‘aha‘a 1578; Lanipa‘ina
1579; lid of 448; light 945; Līhau 1582; Lililehua 1583;
misty 471, 733; morning 2628; mountain 541, 1600;
much 343, 582; need for 2129; Noelehua 1590; of Alaka‘i
582, 2038; of ‘Ena 1389; of Halele‘a 1586; of Hāmākua
1568, 1597; of Hana 1566, 1578; of Hanalei 1442, 1584,
2034; of He‘eia 1561; of Hilinehu 100; of Hilo 330, 436,
448, 462, 998, 1000-1002, 1006, 1245, 1551, 1561, 1562,
1607, 1926, 2326, 2679; of Hokuko‘a 748; of Honolulu
1575; of Huelo 1596; of Ka‘ala 1573; of Kā‘anapali 1581,
1583; of Kahalu‘u 1598; of Kalihi 1572; of Ka‘upena
1576; of kaupō 1595; of Kawaihae 1588, 2258; of
Kawaupu‘u 377, 2764; of Kea‘au 1560; of Kīlauea 1549;
of Kona 55, 2046; of Kumaka 1599; of Lahaina 1594,
1703; of Lanakila 1577; of Makawao 1602; of Mānoa 101,
1574; of Moelana 1589; of Mololani 1548, 1563; of
Nu‘uanu 1309, 1548, 1563, 1601, 2486; of ōhi‘a forests
2685; of Pāhala 1565; of Pāhoa 1582; of Pālāwai 1564; of
Pana‘ewa 1570, 1585; of Pi‘iholo 1603; of Pi‘ihonua 1552;
of Puna 1587; of Punalu‘u 1569; of Ualoa 343; of
‘Ulupalakua 1579; of Wai‘ale‘ale 1590; of Waianuenue
1580; of Waiehu 1553; of Waimea 1571, 1591, 1593,
1748, 1882, 2913; of Waiōhinu 1550; of Waipi‘o 1604; of
 winter 100, 2738, 2782; Paliloa 1593; Pa‘ūpili 1594,
1703; Pōpōkapa 1601; pouring 673, 998, 1442, 1572,
1584, 2034; preceding nehu run 942, 1551; provocation
of 360, 2101; rainbow-hued 1972; shelter from 1578,
1595, 1596; sign of a chief 557; signs of 55, 232, 256,
1231, 1395, 1513, 1588, 2134; sudden 1588; threat of
544; ‘Ūkiu 1092, 1602; Wa‘ahila 1309, 2041, 2486;
Wa‘awa‘ahia 1604; white 1566.
Rainbow 93, 415, 557, 1574, 1580, 1614, 1664, 1739, 1822,
2522.
Rank (see also status) 665, 682, 839, 1448, 1793, 1794;
awareness of 540, 631; elevation of 775, 1786; equality of
772; friends of those of 761; high 308, 359, 1621, 1627,
1667, 1750, 2342; low 560, 611, 878, 945, 1802; of chiefs
2021; of mate 396, 540, 631, 2446; of suitors 396;
permanence of 611; preservation of 540, 631; pretense of
560, 1802; privileges of (see also chief) 226.
Rarity (see also value) 815, 920.
Rascal (see also mischiefmaker) 2671, 2938.
Rat 85, 180, 778, 891, 1281, 1411, 1782, 1822, 1858, 1963,
2018, 2610, 2880, 2892, 2935.
Reality 2611.
Rebel 952, 1558, 2260.
Rebellion 88, 321, 952, 1558, 1629, 1819, 2260, 2918,
2924.
Rebuke 437.
Reciprocity 84, 113, 264, 520, 1185, 1320.
Recklessness 801, 2507.
Recognition 514, 1200, 1207; lack of 148, 1061, 1064; of
appropriate thing to do 620.
Recreation 129, 1615, 2022, 2817, 2879.
Red 241, 396, 415, 734, 1740, 1783, 1832, 2408, 2637.
Reeds 2668.
Reef 677, 932, 2192.
Reflection 682.
Refuge, place of 1775.
Regality 470, 1607.
Regret 26, 1050, 1077.
Relationship, blood 896; broken 576, 831, 2182, 2924;
close 2223; insecure 2648; loose 894; repaired 1025.
Relaxation 83, 139, 140, 459, 515, 1389, 2022, 2340, 2474.
Reliable 1540.
Relief, lack of 199.
Religion 282, 790, 1866, 2553.
Remarriage 152, 812.
Remedy, advice on 2691.
Remembrance 1642, 1910.
Remorse 1050.
Repair 831.
Reparations 263.
Repayment/return 70.
Repentance 188, 263, 351, 1032, 1077, 2794.
Repetition 1929.
Replacement 294.
Reptile 1727.
Reputation 495, 637, 1177.
Resistance 1011.
Resources, lack of 1608.
Respect 1530, 1677, 2461; for elders 454, 1249-1251,
2488; for knowledge 339; for older siblings 2265.
Response 70, 2455.
Responsibilities 344, 346, 347, 820, 1218.
Rest (see also relaxation) 514, 911, 1616, 1617, 1934,
2023, 2062, 2474.
Restlessness 480, 513, 954, 1100, 1684, 2517.
Restraint, urging of 650.
Restrictions 2289.
Results 510.
Retreat (from danger) 219, 840, 2242.
Retribution 84, 264, 461, 1086, 1393, 1396, 1398, 1401,
1538, 1679, 1735, 1819, 1858, 1859, 2232.
Return 1043; of a matter 2106; to the source 1698.
Revelation 20, 380, 587, 1122, 1692, 1818, 1820, 2067,
2611, 2909.
Revelation (book of the Bible) 2073.
Revenge 461, 2722.
Reward 603, 1012, 1343, 1942, 2803; for care of young
chief 566; for good deeds 2437; for hard work 2366; for
kind deeds 177; for loyalty 1424; for raising sow 456; for
serving worthy person 362; for warriors 1739; just 141,
1858, 1859, 2670, 2671; none is trifling 205; poor 811.
Riddling 11, 20, 836, 1347, 1856, 2183, 2395.
Ridge 511.
Ridgepole 1315.
Righteousness 553, 620, 2829.
Rigidity 843.
Rivalry 2701.
Road, covered with grass 559; of no return 420; paved with
sea shells 1676; travelled by parents 2301.
Rocks—see stones.
Roofs 1575.
Rootless 50, 720, 867.
Roots 302, 322, 579, 923, 2135, 2238, 2683; shallow 845,
1948; tap 41, 1025, 1768; tough 253.
Rope 2118.
Rotten (see also decomposition) 2590, 2871.
Round 2308.
Royalty, death of 1382, 1574.
Rude (see also manners) 15, 17, 264, 884, 1993, 2196.
Rules, adherence to (see also kapu, law) 1294, 2553.
Rumbling 2861.
Rumor (see also gossip) 497.
Runners 326, 909, 1046, 1571, 2046, 2132, 2937.
Running 219, 549, 909.
Russians 414.
Rust 1179.
Ruthlessness 944, 1679.
Sabbath, breaking of 2326.
Sacrifice 220, 385, 1072, 1386, 1443, 1658, 1970, 2360.
Sadness 2033, 2034, 2628, 2679.
Safety 136, 280, 552, 1139, 2017, 2132, 2840.
Sailing 237, 1467, 2185, 2681.
Sailor 244, 414, 1634, 1962, 2026, 2133, 2466, 2552, 2614,
2900.
Sails 1615, 2681.
Salesmen 2581.
Saliva 2583.
Salt 1538, 2629; as in food 375, 1082, 1216, 1328, 1385; as
preservative 252, 271, 754, 1216, 1852; encrusted land
482, 754, 2563; gathering of 1028, 1321, 2664; in eyes
2013; melts 874; of Waimea 1028; package of 972;
reddening of 1082.
Salvation 374.
Sameness 2384.
Sand 499, 979, 1356, 1776, 1778, 2536, 2582, 2631; black
1950; chief-destroying 1772; clinging 2456; dirty 2631;
fine 1780; flying 1779; of ‘Alio 2012; sacred 1775; shifting
2305; sounding 1774, 2468; sparkling 1773.
Sandals 111.
Satisfaction 251, 806, 808, 1187, 1194, 2080.
Scallops 2002.
Scandal 754, 1120, 1852, 2089, 2608, 2767.
Scar 1910, 2041.
Scarcity (see also lack) 451, 815, 949, 2359, 2544, 2578.
Scattering 490, 1037, 1986, 2713.
Scavengers 107.
Scepticism 737.
Scolding/reproof 350, 1487, 2583.
Screw 706, 1418.
Screwdriver 706.
Scrotum 112, 1114, 1545, 1670, 1895.
Sea 237, 530, 1228, 1410, 1536, 1982, 2759, 2816; broiling
296, 1026; calm 1731, 1843, 1941, 1966, 2826; calming
 of 1979, 2755; choppy 1939, 2200; dancing 2746;
dangerous 1342; dark 2865; death in (see also drowning)
363, 1342, 1482, 1525, 2103, 2694; deep 905, 1729,
2865, 2927; distant 236, 844, 2094; divided 1394;
drowning 385; echoing 1734; eroding 652; flowers
floating in 659, 734; foam of 2864; foamy 1027, 1306,
1409, 1980; forbidden 2834; glowing 2933; loud-voiced
1727, 1728; moaning 2070; murmuring 1668, 1683,
1732, 2745; of ‘Alio 1403; of Ehu 1843; of Ho‘ohila 2266,
2930; of Ka‘a‘awa 821; of Ka‘alu‘alu 2262; of Kahului
1722; of Kalia 1734; of Kama‘ole 114; of Kāne 1729; of
Kawaihae 1719; of Keahole 1730; of Ke‘ehi 1723; of
Keone‘o‘io 2094; of Kona 1731, 1842, 1843; of Māmala
1718; of Mokoli‘i 1727; of Mokupaoa 1100, 2142; of
‘O‘okala 550; of Paikaka 1728, 2826; of Po‘o 1726; of
Puakea 1720; of Pu‘uhale 1732; receding 473; red 1382,
2357; restless 1100; rippling 2532; rising 1110, 1409,
1733, 2199, 2638; roaring 2390; rough 118, 121, 234,
297, 474, 478, 610, 905, 1061, 1243, 1342, 1688, 1726,
1979, 2142, 2474, 2734; separating 1410; shallow 2334;
spray 788, 1282, 1387, 1403, 1413, 1521, 1689, 1789,
1899, 1900, 1912, 1945, 2202, 2256, 2373; stormy 1537;
swaying 1722; voice of 1536; warm 2930; whispering
1647, 1719; wild 653.
Search 185, 1124, 2423; for that lost 742, 1162; in
darkness 407.
Seas, eight 2199, 2224; gem of the 2353.
Seat, offer of 306.
Secret (see also concealment) 164, 380, 1852, 2524, 2751,
2752, 2909; exposed by anger 1117, 2157; of fire 2830;
revealed 20, 1051, 1122, 1832, 2157.
Security 276, 334, 445, 552, 718, 1139, 1418, 2017, 2833.
Seed 596, 1118, 1300.
Seen, all is 20, 95, 164.
Selection 1206, 2894, 2895.
Self-determination 381.
Self-help 217, 1155.
Self-importance 2887.
Self-incrimination 130.
Self-indulgence 97.
Self-knowledge 1745, 1987.
Self-reliance 955.
Self-respect 151.
Self-sufficiency 317, 860.
Selfishness 64, 99, 103, 186, 1084, 1328, 2004, 2159.
Semen 2680.
Servants 224, 531, 533, 808, 1185, 1487, 2137.
Seventh 1311.
Severance 2186.
Shade 668, 740, 1936, 2362.
Shadow 482, 1611, 2448, 2496.
Shallow-minded 2334.
Shame 783, 934, 1487, 1985.
Shameful 200.
Sharing 1084, 1821.
Shellfish 907.
Shell, kāhuli 1717.
Shells, land 1717; sea 1678, 1778, 2312.
Shelter (see also protection) 90, 199, 561, 943, 1474, 1578,
1595, 1596, 2912.
Shield 2604.
Ships 244, 414, 1315, 1483, 1625, 1637, 2185, 2309, 2558,
2926; Claudine 1124; Keoko‘i 1525; Kina‘u 1124;
Malulani 416; Manuokekula 2700; Maunaloa 2148; Papio
1896.
Shore-dweller 1403, 1821, 2593, 2699, 2762, 2838.
Shoulders 266, 1058, 1503, 1847, 1891, 2023, 2066, 2183,
2444, 2506, 2813, 2876.
Shrubbery 2512, 2628.
Shyness 2, 354, 441, 851, 866, 953, 2536, 2573.
Siblings (see also family) 2461; older 2265; younger 909,
1237, 1239, 1249, 1250, 1504, 2685.
Sidesaddle 2324.
Sigh 2347.
Sight, second 622.
Signs 557, 580, 587; in clouds 42, 1907, 2328; of anger
2667; of approach 1260, 2408, 2543; of aumakua
watching 1740; of bad luck 93, 434, 508, 549, 823, 1047,
1063, 1091, 1480, 2113, 2546, 2591, 2620, 2795, 2842;
of bad weather 1416; of death 126, 598, 1382, 2182; of
disappointment 37, 2798; of disturbance 118; of failure
2016, 2546, 2777; of flood 1137; of fruiting season 1895;
of ghosts 1499, 1779; of gods watching 1614; of good
weather 2124; of guest 1495; of kapu 674; of life 562; of
man 1499; of maturity 2271, 2584; of misfortune 2227; of
piety 2899; of presence of god 1592; of rain 55, 232, 256,
1231, 1395, 1513, 1588, 2134; of shark 2930; of storm 8,
1306, 1888, 2866; of the future 356; of trouble 8, 1243,
1480, 2097; of weather 2498, 2787; of wind 695, 1795;
reading of 42; relating to canoes 2227, 2777; re fishing
1047, 1239, 1267, 1344, 2546, 2591, 2667, 2696; relating
to medicine 1700; relating to travel 93, 1063, 2546, 2798.
Silence 123, 206, 207, 274, 414, 437, 493, 1161, 1283,
1331, 1357, 1377, 1384, 2196, 2326, 2646.
Silliness 2864.
Sin 481, 883.
Site 2459.
Size 1504, 1505, 1885, 2002; deceiving 292, 303, 595, 623-
625, 627, 762, 1996, 2349, 2409, 2445, 2857; large 2515;
loss of 1927; overly large 278.
Skeletons 1852, 2868.
Skill (see also expert) 312, 675, 776, 973, 1900, 2464,
2621, 2771; admiration of 714, 844; at canoe paddling
1240; boast of 312, 939, 1418; demonstration or proof of
1013, 1208, 1742; great 714, 844; importance of 904,
1240; in sports 2630; in surfing 504, 649, 855, 1013; lack
of 504, 602, 726, 855; overlooked 680.
Skin 172, 813, 876, 1242, 1339, 1785, 1963, 2775, 2851;
black 256; bleaching of 1301; bruised 2626; burned
1910; cold 1108, 1355, 1748, 1998; cracked 2227; dark
523, 864, 2237, 2612, 2674; dries easily 672; not alike
172; swollen 265; white 630, 2221.
Skirt/pā‘ū 2604.
Skull 2145.
Sky 718, 913, 1180, 1375, 1578, 1877, 2129, 2257, 2310,
2494, 2522, 2612, 2858, 2888.
Slander 31, 520, 2222, 2898.
Slap 2572, 2671.
Slaughter 19.
Sleep 66, 289, 318, 594, 595, 928, 1235, 1485, 1617, 2024,
2168, 2169, 2172, 2254, 2850; at midday 1121;
awakening from 1335, 1477; by roadside 337; careless
1865; day vs. night 911; dozing 988; in sand 2582; in
daytime 911, 2783; in the fog 1010; in the sea 821;
instead of work 121; lack of 567; light 2166; liking for
2172; of a chief 911, 1977; of rooster 535; over
(oversleep) 1485, 1487, 2173, 2174; realm of 802; sacred
2167; “sand” of in eyes 1626; time for 2717; unmolested
280, 1139; while raining 1572; with face to wall 1139;
with legs drawn up 2172; with lover 1736.
Sleepiness 442, 1389, 1487.
Sleeplessness 1754.
Slingshots 1784.
Slippery 2377.
Small (see also size) 595, 738, 762, 1109, 1881, 1928,
1994, 2863; and plump 2529; but can accomplish much
2445; but can cause distress 625; but good worker 1995;
but potent 1996, 2409; but powerful 303, 623, 624, 627,
875, 1400, 2420; but tough 1399; but will grow 2458,
2625; insignificant 2539; petite 738.
Smoke 943, 1259, 1439, 1530, 1697, 2091, 2141, 2329,
2754; and fire 1824; catches “fish” 1334; indicates
departure 1896, 2700, 2926; moves with wind 2091,
 2170; of winter 1968, 2396, 2549; rising 380, 1896, 2693,
2697-2699.
Smokestack 1387, 2700, 2926.
Snare (see also bird-catching, nets) 183, 426, 2394, 2849,
2901.
Sneeze 1788, 1789, 1956, 1994.
Snoring 594, 2024.
Snout, lightning 847.
Snow 1301, 2687.
Snub 1061, 1064.
Social organization (see also rank) 1448.
Soil, red 1280, 1620.
Solitary 708.
Solitude 708, 1094.
Son 1484, 1764.
Soot containers 1259.
Sorcery 522, 790, 1624, 1986, 2043, 2045, 2195, 2317,
2439, 2632; “bite” of 349; defeat of 115; destroying
others 87, 1342, 1801; destruction by 2160; hana aloha
513, 710, 722, 771, 800, 818, 847, 887, 926, 1463, 1864,
2722; killing by 220, 2139; positive 1576; praying to
death 640, 915, 1624, 2374; protection against 1217;
under influence of 616; warning of 2439.
Soul 192, 200.
Soup 106, 494, 495, 2931.
Sour, of disposition 116; situation 243, 2563.
Source 1034, 1698.
Sparks 431.
Spear 299, 366, 378, 956, 973, 1571, 1578, 1785, 1860,
2775.
Speech 231, 305, 1080, 1189, 1456, 1693, 1967, 2014,
2085, 2542, 2559, 2614; alone won’t get job done 215;
angry 1888, 2150, 2526, 2940; at inappropriate time
1524, 2163, 2500, 2716, 2942; beguiling 606; bitter
2028; boisterous 1099, 2919, 2920; but no action 53, 215,
338, 444, 529, 608, 819, 902, 929, 931, 1198, 1761,
 2577, 2754; candid 1161; careless 1299, 2364; causing
trouble 1160; caution with 2449; command to 11;
confused 2321; courteous 2862; discussion 197, 993;
discussion of chiefs 304, 1213, 2127; drunken 2897;
echoing 555; enthusiastic 2754; figurative 1081; foolish
2339, 2897; friendly 2497; gentle 1236; harsh 2266;
hurtful 270, 1302, 1697, 1888, 2072, 2364, 2575; idle
2240, 2710; inconsistent 703; insulting 1080; invitation to
197; kind 2837; lack of 206; little to say 542; loud 488,
527, 555, 1850, 1915, 1929, 2215, 2780, 2919, 2920;
much 2503; of a chief 2158; offensive 1015, 1080, 2449;
power of 60, 1191; rallying 260; re family 1618, 1811,
2069, 2127; refusal to 509; rude 264, 884; same language
705; shouting 210, 555, 1384, 1929, 2500, 2886, 2920;
strong 1697, 2667, 2697; talk way out of trouble 2111;
too much or constant (talkative) 331, 472, 847, 890,
1080, 1189, 1618, 1811, 1990, 2162, 2896; travels fast
2111, 2910; trivial (see also chatter) 2710; uninformed
1247; unkind 84, 153, 264, 1396, 1618, 2028, 2608,
2940; until hoarse 472; vulgar 1765, 2138.
Speechless, due to anger 2643, 2647; due to cold 2647;
with awe 414.
Speed 1092, 1133, 2170, 2532, 2700, 2830; boast of 1497;
of a runner 326, 909, 2937; of athlete 909, 1497, 2698; of
labor 140, 2830; of travel 6, 7, 736, 1053, 2425, 2681,
2700, 2761, 2937.
Spirit 1978.
Spirits, evil 318, 982, 1626, 1943.
Spitting 1864.
Spoiled 600.
Spoon 1163.
Sports (see also contests, games; and specific sports, e.g.
hōlua, surfing, etc.) 2464, 2703; expertise at 2630, 2677,
2698.
Spots 2030.
Spring (of water) 255, 936, 1034, 1036, 1086, 1652, 1887,
2608, 2903.
Sprout 2302.
Spurs 479, 871, 2161.
Spy/spying 239, 240, 793, 828, 1973, 2128, 2513.
Squinting 2093.
Staff 702.
Stairs—see ladder.
Stamina, lack of 247, 2857.
Stand, firm 320.
Standstill 1925.
Staring 2226.
Stars 1145, 2513-2515.
Stateliness 470, 1605, 1607.
Status (see also rank) 775, 1786.
Steadfastness (see also firmness) 320, 334, 905, 933, 2244,
2521.
Steel 431, 837, 2766.
Sticks 2092, 2531, 2724.
Stinginess 889, 921, 924, 965, 1057, 1084, 1145, 1297,
1328, 1555, 1851, 2159, 2320, 2354.
Stomach (see also diaphragm, intestines) 865, 869, 870,
1187, 1246, 2537, 2538, 2832, 2839; big 2857, 2915;
filling of 273, 293; gassy 2642.
Stone, balancing 1113; of Hauola 1425; of Hōpoe 1113; of
Kalihi 2728; of Kāne 2861; of Kaueleau 1278; on Kauai
1173; phallic 1091; turned to 127; unyielding 933, 1278.
Stones 962, 1833, 1888, 2125, 2630, 2670, 2675; as an
anchor 901, 1708; causing disturbance in water 1610;
clashing 1797; climbing 828, 846; clinging to 828, 1341,
1354, 1809; dark 1678, 2674; eating of 1641; exposed
2157; “feet-eating” 2673; hard 1278, 2670, 2732; hewn
2289; hiding behind 828; in sorcery 790; large 933;
maika 2445, 2576; of ‘Ewa 1855; of Ka‘ū 1257; of
Nu‘uanu 2299; of Puna 334; pebbles 731, 1227, 1404-
1406, 1668, 1683, 2880; pounding 1877; red-hot 729;
 reproducing 1404; rolling 674, 902, 1276, 1833; sharp
2673; shiny 528; solid 1815; throwing of 1086, 1195;
washed down to sea 1120, 1299; waterworn 2690.
Storm 417, 474, 550, 592, 1421, 2197, 2442, 2493, 2562,
2779; activity during 459; at sea 2787; brewing 1699;
caution re 216, 286; dark 2390; destructive 1274; of Hilo
91, 997; of life 234; passes 427, 2808; signs of 8, 1306,
1888, 2866; source of 2422; weathering the 234, 242,
717, 1871.
Storytelling (see also lying) 150, 626, 855, 1933, 2658.
Straight forward 2688.
Stranded 14, 24, 394, 398, 1916.
Stranger 484, 564, 1078, 2343, 2453.
Strategy 2923.
Stream 1120; choked with bodies 1029, 1781, 2918;
crossing of 195, 242, 2609; drinking from 2903; fishing in
176, 1329, 1340, 1341, 1355, 1371, 1372, 1374; flooded
976; large 1648; muddy (see also water, polluted/dirty)
2859; rubbish in 1888; swollen 2442; underground 2731.
Streams, of Hilo 242, 1751, 2609.
Strength 53, 507, 530, 579, 675, 717, 871, 956, 1147,
1429, 1484, 1503, 1709, 2450, 2506, 2813; against odds
223; although small 623, 624, 627, 1399, 1400, 2409;
boast of 530, 579, 717; contest of 1881; days of 2246;
exhausted 2609; gaining of 275, 2629; lack of 636, 2349,
2857; male vs. female 675, 723; of a braggart 618; of
children 636, 1252, 2585; of man 1546; of mind 166; of
shore-dweller 1403.
Struggle 145, 220, 2017, 2493.
Stubborn (see also wilful) 165, 609, 706, 933, 938, 1135,
1278, 1815, 1831, 2244.
Student (see also knowledge, learning, teaching) 2464.
Stupidity 169, 602, 644, 797, 1146, 1702, 2048, 2145,
2367, 2792, 2810, 2893.
Substitution 1289, 1292.
Subtlety 2170.
Success 209, 326, 806, 903, 1012, 2238, 2392, 2451, 2736,
2889; advice on 2659; at last 1011; elusive 2845;
expected 1711; importance of alertness to opportunity
2087; importance of effort 2659; importance of good tools
for 1152; importance of patience for 1223; importance of
preparation 213; in business 1955; judgment of 287; lack
of (see also failure) 2511, 2845, 2878; praise of 201,
1539.
Suffering 597.
Suggestion 1092.
Suicide 363, 1533, 1985, 2023, 2074.
Sulk 1187.
Summer 332, 2165, 2168, 2481.
Summit 1756, 1880, 1913, 1914, 2434, 2525, 2922.
Sun 33, 1422, 1428, 1618, 1643, 1811, 1905, 1908, 2388,
2756; creating a mirage 18; gateway of 990, 2063;
growth of 2870; heat of 155, 395, 635, 1848, 2126, 2136,
2164, 2298, 2306, 2387, 2417, 2653, 2654, 2855, 2890;
high 619, 1164, 1611; holding back the 1706; lopsided
1524; rising 990, 1706, 2054, 2062-2064, 2070, 2870;
setting of 744, 839, 1427, 1488, 1961, 2058, 2062, 2064,
2070, 2398; snatching of 1488, 2070; strength of 155,
635, 1630, 2653; teeth of 2298, 2387; vibrating heat of
1143, 1144.
Sunburn 635.
Sunlight 728, 983, 1484, 2012.
Superficiality 791.
Superiority 250, 361, 613, 665, 682, 876, 920, 1621, 2084,
2094, 2144, 2326, 2426.
Supernatural 694, 908, 1033, 1820, 2013, 2092, 2171,
2187, 2188, 2299, 2560, 2776, 2796.
Support (see also dependence) 781, 2125, 2644.
Surf 1285; famous spots 16, 655, 1493, 1494, 1720, 1724,
2245, 2356, 2433, 2472, 2530.
Surfboard 285, 403, 504, 649, 2433.
Surfing 285, 655, 1402, 1493, 1494, 1720, 1724, 2245,
2356, 2530; after dirt-leaping 1312, 1742; by chiefs 2245,
2472; demonstration of knowledge 1013; expert 649; of
gods 2356; of Pele 521; without skill 504, 855.
Surliness 2266.
Survivor, sole 2361.
Suspicion 104, 965.
Sustenance (see also food) 57, 59, 146.
Swagger 1054.
Swamp 1837.
Sweetness 184, 447, 516, 753.
Swimming 234, 236, 261, 267, 473, 521, 1155, 1233, 1718,
1730, 2023, 2212.
Sympathy 2141.

Tail 381, 867, 954, 1696, 2177, 2187, 2236, 2935.

Tall 266, 2421, 2465.
Taming 1254.
Tardiness 424, 489, 744, 795, 1046, 1241, 1487, 2501,
2729, 2793.
Taste 1853.
Tattoo 2137, 2565.
Taxation 548.
Teaching 97, 276, 325, 1175, 2065, 2083, 2329, 2464.
Teasing 341.
Teeth 349, 689, 1274, 1746, 2045, 2049, 2385; gnashing
1859; grinding 2295, 2938; lack of 336; of eel 2720; of
rat 2892; of the sun 2298, 2387; one missing 888.
Temper, even 369; loss of 2415; short 2389, 2686, 2742,
2868.
Terror (see also fear) 2868.
Theft (see also thief) 74, 218, 1390, 1411, 2128, 2555,
2597, 2715, 2752; carelessness leads to 389, 2156, 2427;
from neighbors 88; law re 552; of breadfruit 2753; of fish
1990; of pigs 88; while traveling 2467.
Thief 697, 925, 1085; a liar 2561; capture of 2892; caught
in the act 2018; chronic 891; clever 505, 641; evades
capture 2753; denies guilt 2561; eyes of 104, 1174, 2715;
fear of 697, 1390; female 1268; habits of 1174; petty 506;
punishment of 1096, 2040.
Thinness 709, 2421, 2650.
Thirst 1151, 2915.
Thorns 663, 1290, 1903, 2676, 2683, 2748.
Thoroughness 144, 276, 774.
Thoughtfulness 1185.
Thoughtlessness 64, 99, 103, 692, 967.
Thoughts/think 543, 993, 1104, 2155, 2528; deep 1022; for
yourself 67, 2077; half-baked 592, 892; hazy 2527; house
for 563; unity of 376, 1098; vagueness in explaining
2527; vulgar 1765.
Threats 53, 520, 544, 689, 929, 1746, 2526, 2632.
Thriftiness 252, 912, 924.
Throat 1181, 1541.
Thumping 763.
Thunder 674, 739, 1276, 1877, 2390, 2565, 2861.
Tide 2128; action of 2011; high 1828, 2282; low 1851,
2192.
Tidiness 447.
Tie 2342, 2854.
Time 2457; enjoyable 1222; passing 379, 1427, 2368; waste
of 340, 1046, 1636, 2026; while away 1222, 1736; will tell
69.
Timeliness 2231, 2457, 2718, 2929.
Tiredness/fatigue 1100, 1831, 1934, 2023, 2287, 2531,
2609, 2708, 2817.
Tobacco 1490, 2471.
Tongue 710, 825, 1015, 1040, 2111, 2449.
Tools 1152, 2328.
Torch 1335, 1358, 1359, 1430, 1889, 1904, 2508.
Touching 1107.
Trading/barter 125, 1320, 1483, 1821, 2133, 2441, 2480,
2699, 2910.
Trail (see also path, road) 105, 422, 440, 650, 975, 1676,
2467; barely visible 743; cliff 1675; guardians of 2299;
long 2689; narrow 526, 1508, 1673; sacred red 421;
winding 1674.
Traitor 961.
Transportation (see also canoe) 966, 2185.
Trap, caught in own (see also net, snare) 491.
Trash 81, 1888.
Travel 228, 1645, 2132; across sea 237; advice on 759;
alone 2496; along reef 656; and return home 288, 730,
1023, 1024, 1026, 1027, 1041, 1042, 1044, 1463, 1642,
2006, 2788; around the world 1431; assistance when
759; benefits of 230; business 93, 1063, 2546; crowded
306; dangers of 697, 2128, 2467, 2560; difficulties of 242,
261, 440, 597, 768, 2132, 2417, 2792; false start 1028;
food during 2346; greeting of travelers 305, 514, 858; in
Ka‘ū 1257; in search of food 2365; in sunshine 1643; in
war time 656; of a chief 1431, 2186, 2290; on Kauai
1173; on Lana‘i 1258; questions re 68, 279, 1192, 2933;
rest during 1638; signs re 93, 1063, 2546, 2798; to
distant places 236; to foreign places 1167; to Kīlauea
2044; to many places 105; to uplands 360; together 1102,
2501; unlucky 597; with speed 7, 736, 1053, 2425, 2681,
2761, 2937; with supplies 211, 329, 1708, 2291.
Treachery 961, 1268, 2097, 2214.
Tree 717, 1261, 1640, 2029, 2079, 2275, 2413, 2520, 2790;
blooming 3, 5; cling to 828; fallen 2412; green 362;
leaning 2644; rain attracted to 405; reclining 2280;
supernatural 2092, 2890; trunkless of Kahilikolo 1419.
Trespass 455, 2834.
Triumph 6, 716, 2392, 2735, 2736.
Trouble 951, 1299, 1402, 2332, 2442, 2764, 2791;
approach of 2866; arousal of 274, 832, 1019, 1051, 1501,
2050, 2784; arrival of 2693; avoidance of 8, 179, 286,
 350, 832, 2407, 2501, 2554, 2925; brought by the living
856; cause of 1811; caused by relatives 2108; caused by
the dead 648; despite caution 1202; draws the curious
297; escape from 2041; fear of 1112; finally over 423,
427, 1424, 2032, 2608, 2778, 2779, 2808; flight from 14,
618, 819, 1609, 2925; free of 166, 1043; friends in time
of 1210; from within 229; in 1088, 1235, 2332, 2822;
much 2177, 2586; no 2386; overwhelming 1837, 1897;
removal from 2925; resolution of 2755; sent of gods
2234; serious 915, 1897, 2177, 2207, 2234, 2651, 2655;
shared with friend 585; signs of 8, 1243, 1480, 2097;
talking way out of 2111; tempting 2394, 2501; those
fearing 179; universality of 1066; warning of 274, 677,
691, 1694, 2044, 2693, 2764; wishing on someone 968.
Troublemaker 2784.
Trunk 1069, 2071.
Truth 863, 2067.
Tuberculosis 2382.
Tusk 1733.
Twilight 295, 1644.

Ugliness 373, 492, 1049, 2233, 2722.

Umbilical cord 891, 1425, 1932, 2182, 2299, 2924.
Unappealing 150.
Unattainable 132, 1305.
Unattractive (see also homeliness, ugliness) 1817, 2149.
Uncertainty 267, 510, 524, 685, 1136, 1402.
Unconsciousness 2605.
Uncooperative 1930.
Undependable 419.
Understanding 96, 705.
Unfriendly 2354.
Ungrateful 85, 454, 500, 707, 2663.
Unhappiness 1421, 2460, 2679, 2891.
Unimportant (see also insignificance) 210, 780, 1132, 1520,
1900, 1928, 2125, 2864, 2880.
Unity 129, 466, 591, 1067, 1083, 1102, 1165, 1166, 1854,
1999, 2000, 2501, 2758; call to 269; of effort 115, 142,
258, 323, 327, 1068, 2876; of islands of Hawai‘i 282, 368,
553; of thought 376, 384, 1098; value of 977, 1066.
Unkindness 1214, 1396, 1735, 2028, 2663.
Unobtrusiveness 284, 1007, 2536.
Unpleasant 243, 590, 663, 1903, 2415, 2712, 2782.
Unpopular 827.
Unruly 898, 1254.
Untidiness 12, 43, 301, 1898, 2181, 2631.
Untrustworthy 1296.
Uplanders, exchange of goods by 1821, 2699; food of 1060;
ignorance of 809, 2473.
Uplands 1954, 2345, 2630; farming in 2593, 2838; resident
of 686, 698, 809, 1821, 2473, 2593, 2696, 2699, 2762,
2838; signs in 2696; travel in 2101, 2903.
Useless 97, 834, 897, 1952, 2009.

Vacancy 992.
Vacillation 1296.
Vagabond (see also drifter, wanderer) 99, 720, 2499, 2517.
Vagina 37.
Vagueness 2527.
Valley 2912.
Valleys, twin 2547.
Value (see also rarity) 125, 221, 599, 601, 920.
Varied 1486.
Vengeance 1801.
Venom 2898.
Victim/victimize 147, 220, 1072, 1342, 1658, 2439.
Victory 219, 381, 569, 712, 1012, 1889, 2392, 2600, 2727,
2736.
Vines 703, 2935.
Virginity, loss of 2844.
Virtues 97, 369, 1204, 2807.
Vision, clear 2317; double 2039; scanty 621.
Visit, of royalty 255.
Visiting (see also hospitality); a distant friend 2154; gifts
taken when 211, 1157, 1821; not stopping to 305; of
chiefs 665, 2280; proof of 52.
Visitors 2726, 2746; approach of 787, 1862; door always
open to 518; expected 1495; from foreign lands 2277;
help with work 1078; many 429; mistreatment of 1735;
welcome for 1148.
Vivacity 528.
Voice (see also speech) 305, 735, 938, 1266, 2072, 2082,
2116, 2575; happy 2542; hoarse 472; loud 1365, 1366,
1727, 1728, 1850, 2215, 2264, 2391; of authority 1188;
of life 1440; of love 862; pleasant 2397; silenced 2646;
sweet 1717.
Volatile 703.
Volcano 360, 2735.
Vomit 84.

Wagering/betting 597.
Waiting 1857, 2368.
Walking 2131, 2531.
Wall 938, 1139, 2655, 2749.
Wallow 2243.
Wanderer (see also drifter, vagabond) 45, 419, 615, 692,
720, 867, 908, 954, 1091, 1481, 2517, 2781, 2816, 2864.
Warfare (see also battle, fighting, warrior) 716, 1171, 1210,
1424, 1448, 1485, 1776, 1783, 1785, 2104, 2923; against
great odds 223; apprehension re 90, 233; assistance in
314; avenging or retaliative 88, 253; avoidance of enemy
656; battle cry 269; between fan 269, 381; boast in 2727;
bodies after battle 12, 1029, 1781, 2918; call to 299, 412,
1237; cessation of 378; companionship in 249; death in
249, 1029, 1781, 2104, 2590; defeat in 1711, 1781, 1944;
encouragement in 381; ferocity in 681; fight to the death
1121; flight in 1710, 1781, 2656; great slaughter 19;
importance of speed 2170; importance of subtlety 2170;
 incitement to 412; preparation for 299, 1151, 1175;
reluctance to go to 233; retreat in 219, 1710, 2242; sign
for 357; sorcery in 1801; taunts in 1784; threat of 857;
training for 2464; trials of 1871; victory in 2727; within
family 1776.
Wariness 604, 2407.
Warmth 512, 1144, 1423, 2743.
Warning, against cruelty 1772; ignored 1772; in dreams
802; lack of 195; of approach 1260, 2543; of retribution
253; of trouble 677, 691, 1694.
Warrior 219, 302, 1783, 2383, 2440, 2706; advice to 1076;
best 1739; boast of 1860; brave 465, 697, 875; capturing
a shark 841; cowardly 1407; defeated 1781, 2145; dress
of 1664; face of 786; fearless 1704, 2720, 2930; fierce
681, 1629, 2720; flight in battle 219, 1781, 2242, 2656;
land given to 1739; left behind 398; loss of 1066; loyal to
chief 2775; of Ka‘ū 1629; of Kohala 875, 1171;
perseverence of 145; poor 899; powerful 841, 1622,
1704, 1751, 1784; signal of 2543; skilled 973, 1171;
strong 1622, 1704, 2732; wounded 2775; ‘Alapa 1711;
island of 2440; Kīpu‘upu‘u 1571; of Kamehameha 1571;
Pi‘ipi‘i 19; scattered 1710, 2727; signs of advance 2408.
Wasteful 2052.
Water 55, 195, 242, 825, 976, 1036, 1188, 1264, 1853,
2050, 2053, 2126, 2482, 2574, 2608, 2630, 2727, 2874,
2903; agitated 274, 404, 418, 493, 1019; bathing 973;
“big stomach” 2915; bitter 1237; body of 974; brackish
2915; brown 1306; bubbling 1652; calm 2053; carrying of
(see also gourds, water) 1506, 2208; collecting 2220;
dangerous 976; dark 1112; deep 2322; dried up 2828;
drinking 1245, 2903; excreta 432; fetching of 1029;
flowing 755, 1102, 2300, 2801; fresh 1610; gone 2608;
gushing 1887; hidden 1653; importance of 2178; is life
598; lack of 24, 1151, 1188, 1716, 1743, 1762, 2132,
2705; loss of 1086, 2208; of ‘Eleile 1649; of Helani 1661;
of Kahā 1659; of Kalihi 2728; of Kanaio 1817; of Kāne
 2327; of Kapāpala 2859; of Kauila 1887, 2380; of Ka‘ulili
1054; of Kemamo 391; of Kulanihāko‘i 342, 469; of love
2914; of Mānā 2910; of Namolokama 2860; of Niuli‘i
2627; of ‘Uli 1515; of Waiakekua 2917; of Wailuku 1711;
of Waipuhi 1112; of Welokā 1925; outlet for 2731;
overflowing 1134; polluted/dirty 1029, 1238, 1765, 2429,
2859; precious 2220; red 2602; red sandalwood 1662;
rippling 393, 1054; rushing 1122, 1929, 2380; salt rising
1610; scarcity of 1716; shallow 267, 2192; single 2910;
source of 1765; sparkling 1680, 2740; still 1019, 2050,
2916; swaying 1656; swirling 2797; without source 1655.
Waterfall, climbing of 846.
Waterhole 1123.
Waters, four 2300.
Wave 530, 957, 1136, 1142, 1263, 1409, 1637, 1684, 2157.
Weakness 247, 366, 572, 636, 712, 868, 882, 916, 923, 935,
957, 1279, 1534, 1948, 2011, 2161, 2287, 2629, 2857; in
a leader 702; in all 9; influenced by evil 2683.
Wealth—see prosperity.
Weather, bad 2756; calm 129, 391, 1964, 2498, 2645, 2902;
changing of 991, 1197; clear 2124, 2825; fair 1176; good
129, 1248; importance of 2328; Ko‘olau 550; sign of
1416, 2124, 2498, 2787; stormy 216.
Weeds 199, 1340.
Weeping 423, 1753, 1784, 1797, 1917, 2033, 2034, 2051,
2213, 2303, 2460, 2750, 2873, 2887, 2888, 2891.
Weight, double 261.
Welcome 138, 348, 560, 1220, 2082, 2196.
Wetness 672, 1705, 2737-2739, 2741.
Whaling 1886, 1962, 1971, 2026.
Whisper 2404.
White 5, 1857.
Whitewash 565.
Whittling 2348.
Wick 2885.
Wife (see also mate, woman) 2371, 2389, 2391, 2397, 2401,
2444, 2506, 2507, 2509, 2517, 2550, 2551; adulterous
769; appreciates husband 670; fed flies 163; lack of 2436;
lazy 2173; loss of 1962; mistreatment of 1920; murder of
1694; not beaten 670; of a chief 368, 769, 1493, 2556;
protected by husband 893; stealing of 235, 1463, 1528;
with lazy husband 1129, 2174; young 1116.
Wild goose chase 49, 511.
Wilderness 898.
Wildness 898.
Wilful 103, 550, 1787.
Wily/shrewd/cunning 131, 545, 859, 958, 1886, 2377.
Wind 6, 118, 478, 487, 488, 929, 931, 959, 1037, 1054,
1058, 1137, 1168, 1330, 1656, 1767, 1779, 1786, 1891,
1912, 1924, 2029, 2085, 2091, 2155, 2275, 2287, 2321,
2422, 2562, 2569, 2635, 2643, 2682, 2716, 2753, 2767;
A‘eloa 2937; ‘Aha‘aha 1462; ‘Āhiu 2245; ‘Āpa‘apa‘a 1455,
1884; appeal for 2596; bad 1080; biting the 1745; boxing
the 1767; bringing fog 853; cold 1456, 2096; constant
215; destructive 1274; dew-laden 1754; direction of
2259; ‘Eka 1467, 1690, 2095; eyes of 2259; from the back
1492, 1864; from the upland 433, 2097; gales 1133,
1605, 2181, 2197; gentle 1090, 1462, 2483, 2668; gust of
7, 274, 476, 935, 1053; gusty 1457, 2911; Hau 1303,
2170; Ho‘eo 1460; Ho‘olua 1099, 1516, 2808; Inuwai
475; Kahaukani 1574; Kaiaulu 2495; Kākea 664;
Kalakala‘ihi Kalaloa 1080; Kaua‘ula 1085, 1414; Kāwili
1519; Kēhau 1824; Kili‘o‘opu 1462; Kīpu‘upu‘u 1882;
Kona 300, 712, 788, 960, 1117, 1298, 1429, 1948;
Ko‘olau 2153, 2941; Lawakua 606, 2085; light 366;
longhouse of the 101; love snatching 1463; Lūpua 1107;
Ma‘a‘a 1451; Malanai 791; Maluakele 201; Moa‘e 493,
1058, 1256, 2580; Mumuku 2258, 2678; Naulu 2258; of
Halemano 433; of Hilo 2596; of Ka‘ena 1521; of Kahana
2245; of Kalae 1519; of Kāne 2327; of Ka‘ū 773, 1559,
1605, 1632, 1633; of Kaua‘i 329, 2493; of Kaumaea 1461;
 of Kawaihae 2258; of Kīlauea 1530; of Kīpahulu 1463; of
Kohala 1256, 1313, 1455, 1884, 2533; of Kona 1467,
1690; of Lahaina 1451; of Laupāhoehoe 1469; of Leleiwi
1456; of Ma‘ihi 1303; of Makahū‘ena 1980; of
Makalawena 2095; of Mānoa 664; of Moanalua 1460; of
Mōlīlele 1533; of Na‘alehu 1466; of Ni‘ihau 1752; of Niua
1462; Nu‘uanu 101, 1464, 1468; of Olowalu 215, 1457,
2502; of Pa‘ia 1459; of Pua‘ena 1283; of Puna 1458; of
‘Ulupa‘u 1085; of Wai‘anae 2495; of Waihe‘e 1462; of
Waikapū 1465, 2911; of Waimea 1882; Pu‘ulena 424;
rising 274; sacred 1303; sign of 695, 1795; speed of 7,
1133; strong 478, 507, 664, 695, 944, 1133, 1330, 2181;
Ulumano 270; Waikoloa 437; Wai‘opua 1959; whirl 701,
1441, 2636, 2940; whistling 1009.
Windward 1976, 2114.
Wink 753, 1867.
Winter 100, 332, 423, 427, 1536, 1753, 1968, 2168, 2396,
2549, 2649, 2738, 2778.
Wise/wisdom 131, 203, 483, 714, 844, 859, 904, 1430,
1957, 2301, 2318.
Withdrawal 1036.
Withered 475, 2827.
Woman (see also wife); already promised 658; attracted to
wealth 2026; attractive 352, 645, 964, 1715, 1792, 1831,
1878, 2701, 2796; boast of 2433, 2447; body of 2433,
2447; desire to win 352; difficulty in catching 426; earth-
eating 1639; elderly 72, 2024; elusive 426; exposing
herself 22, 241; eyeing a man 92; fertility of 1118;
forgotten 244; friends of 2051; hala-pursuing 1642; hapa
haole 248; hard-working 401, 1129; in search of a man
38, 39; kidnapping of 1485; lazy 1792; led astray 2816;
loss of virginity 2844; maiden 658; man in search of
2865; maturity 1116; misses chance for a husband 1951;
mistreatment of 794, 1574; of twilight 1644; petite 292;
pregnant 416, 578, 1007, 1167, 1252, 1262, 1425, 2763,
2799, 2812, 2853; promiscuous 413, 948; pursuit of 794;
 refuses advances of kahuna 2632; seek your own 235;
sexually “deep” 292; spinster 666; stealing another’s man
235; stealing of another’s 235, 238, 1463, 1528; stone-
eating 1641; strength of 723; suitors of 1831;
supernatural 2299; support of her family 2027; talkative
2162; tree-eating 1640; turkey-feathered 2900; unable to
rear children 947; unattainable 1305; unequalled 358;
upland 1799; with a supernatural lover 2171; with large
buttocks 2148; with many children 1129; won by ne’er-
do-well 2834.
Womb 642, 2789.
Women, comparison among 358.
Wood 2348, 2544.
Work—see labor.
Worker, good 967, 1995; hard 1059, 1503, 2239, 2444;
mistreatment of 967; with no luck 2376; of the night
2776.
Works, good 1988.
Worm 699.
Worry 425, 672, 1616.
Worth 125, 221, 362, 632, 725, 1093.
Worthlessness 128, 202, 720, 834, 950, 962, 1760, 1817,
1869.
Wrapper 2812.
Wrestling 110, 273.
Wrinkles 43, 728.

Yawn 442, 2717.

Yearning 1305.
Yellow 1906, 2672.
Youth 675, 1076, 1093, 1265, 1350, 2383; advice to 252,
262, 284, 447, 454, 871, 1861, 2451; and love 2061;
attraction to 1992; boast of sexual activity 1759; days of
2246, 2247; handsome 645, 2426; knowledge of sex
1992, 1997; labor of 619; maturity of 2584; of ‘Ewa 2770;
of Ka‘akēkē 2677; of Kalae 2335; of Kaluako‘i 1708; of
 Kohala 211, 1813; of Kona 1755; of Kula 2238; of
Makawao 298, 1705; of Mānoa 285; of Na‘alehu 1704; of
‘Ohaikea 1709; of ‘Ōla‘a 1707; of Puna 1706; of
Pu‘ukapele 686; ready to mate 34, 1823; sexually active
1994; smart 2335; strength of 1709; unforgettable 2770.

Zeal 1106, 2760.

Zenith 772, 2059.
Zephyr 2153.

II. INDEX TO PLACE NAMES

[including places real and legendary]

‘A‘alaloa, Maui 1268, 1675, 2904.

‘Ā‘alāmanu, Hawai‘i 1405.
‘Āinahou, O‘ahu 1338.
‘Āina‘ike, Kaua‘i 339.
‘Āinakea, Hawai‘i 2365.
‘Āina-kō 482.
‘Āina Pua 2236.
‘Aipō 2611.
Alaka‘i 582, 1837, 2034, 2038.
Ala Moana—see Kālia.
Alanaio, Hawai‘i 37, 51.
Alaska 1829.
‘Alelele, Maui 2355.
‘Alio 1403, 2012.
America 1962, 2221, 2740.
Ao, Maui 1029.
‘Āpua, Hawai‘i 1898.
Awalau 1126, 1698—see also Pearl Harbor.
Awalua 2788.
Barking Sands, Kaua‘i 1774, 2468.
Chinaman’s Hat—see Mokoli‘i, O‘ahu.
Coconut Island, Hawai‘i—see Mokuola, Hawai‘i.
Diamond Head 2277.
‘Eleile, Maui 1649.
‘Ewa, O‘ahu 80, 123, 385, 386, 493, 661, 768, 1263, 1331,
1357, 1721, 1776, 1855, 2357, 2770.
Flowery Kingdom 2236.
Ford Island, O‘ahu 2846.
Ha‘akua, Hawai‘i 2631.
Ha‘eha‘e, Hawai‘i 990, 2063.
Hā‘ena, Kaua‘i 1799, 2392.
Hakalau 115.
Hakalau‘ai 146.
Hakipu‘u, O‘ahu 248.
Halaaniani, Hawai‘i 127, 1482, 1642.
Halāli‘i, Ni‘ihau 1752.
Halapē, Hawai‘i 1153.
Hālawa, Moloka‘i 432.
Haleakalā 88, 96, 1679, 2124.
Hale‘au‘au 121.
Halele‘a, Kaua‘i 1586.
Halemano 433, 2379.
Hale-o-Keawe, Hawai‘i 1893.
Halepua‘a, Hawai‘i 755.
Halulu Lake, Kaua‘i 404.
Hāmākua 728, 1568.
Hāmākua, Hawai‘i 438-441, 1004, 1292.
Hāmākua, Maui 1597.
Hāmākualoa, Maui 2623.
Hamohamo 829, 1044.
Hāna, Maui 451, 460, 1151, 1289, 1566, 1578, 1990, 2124,
2359, 2548.
Hanakahi, Hawai‘i 463, 1969, 1999, 2033, 2154.
Hanakāpī‘ai, Kaua‘i 1399, 1517, 2529.
Hanalei, Kaua‘i 404, 1584, 2034, 2151.
Hanamā‘ulu, Kaua‘i 2320.
Hanauma, Hawai‘i 682.
Haneo‘o, Maui 468.
Haua‘iliki, Kaua‘i 1998, 2714.
Hauiki, Hawai‘i 228.
Hauola 2012.
Hauola, Maui 1425, 1939.
Hā‘upu 2525, 2780.
Hā‘upu, Kaua‘i 496, 1395, 1513, 2823.
Hā‘upukele, Moloka‘i 21, 1485.
Hau‘ula, O‘ahu 1314.
Hawai‘i 501.
Hawai‘i, Island of 502, 503, 548, 906, 1885.
Hawai‘i, Kingdom of 1063, 1179, 1772, 2435.
He‘eia 1561.
Helani, Hawai‘i 1661.
Helumoa, O‘ahu 363.
Hīhīmanu 1693, 2922.
Hi‘ialo 36.
Hi‘ikua 36.
Hikauhi, Moloka‘i 1162.
Hīlea, Hawai‘i 1030.
Hīlia, Moloka‘i 1352, 1805.
Hilo, Hawai‘i 37, 91, 330, 436, 424, 448, 462-463, 997-
1006, 1105, 1245, 1292, 1551, 1562, 1607, 1725, 1728,
1751, 1773, 1926, 1969, 2326, 2414, 2579, 2609, 2612.
Hokuko‘a 748.
Holoholokū, Kaua‘i 467, 2602.
Honalo, Hawai‘i 48.
Hōnaunau, Hawai‘i 1893.
Honokaneiki, Hawai‘i 261.
Honoke‘ā, Hawai‘i 1816.
Honokōhau, Maui 1056, 1503, 2140.
Honoli‘i, Hawai‘i 2374.
Honolua, Maui 1057.
Honolulu, O‘ahu 1016, 1423, 1575, 1625—see also Kou.
Honolulu Harbor—see Māmala.
Honoma‘ele, Maui 2237.
Honomaka‘u, Hawai‘i 211.
Honopū, Kaua‘i 2833.
Honouliuli, O‘ahu 1330.
Honua‘ino, Hawai‘i 1841.
Honuakaha, O‘ahu 1272.
Honu‘apo, Hawai‘i 1694, 2375.
Honua‘ula, Maui 88, 1058-1059.
Ho‘ohila 2266.
Ho‘okū, Hawai‘i 179.
Ho‘olehua, Moloka‘i 1935, 2164.
Hōpoe, Hawai‘i 474, 738, 1567, 2534.
Hu‘ehu‘ewai, Hawai‘i 1475.
‘Īao, Maui 1029, 1237, 1473, 1529, 1537, 1781, 2207.
‘Ī-hālau 561.
‘Ī-ko‘a, Hawai‘i 561.
‘Īloli, Moloka‘i 1713.
Israel 2793.
Ka‘a‘awa, O‘ahu 652, 821.
Ka‘akēkē, Moloka‘i 2677.
Ka‘ala, O‘ahu 714, 1573, 1643, 1714, 2273.
Ka‘alu‘alu, Hawai‘i 43, 1609, 2262, 2330.
Kā‘ana, Hawai‘i 1638.
Kā‘ana, Moloka‘i 1437.
Kā‘anapali, Maui 1280, 1526, 1581, 1583.
Kaea, Hawai‘i 2906.
Ka‘ena 2564.
Ka‘ena, O‘ahu 1287, 1521, 2000, 2495.
Kahakuloa, Maui 2286.
Kahalahala 149.
Kahaloa, O‘ahu 655.
Kahalu‘u, O‘ahu 1598.
Kahamalu‘ihi 1775.
Kāhana 1297.
Kahana, O‘ahu 653, 2245.
Kahauale‘a, Hawai‘i 1300.
Kahauiki, O‘ahu 2706.
Kahaunui, O‘ahu 2706.
Kahewahewa 110.
Kahiki 56, 58, 61, 79, 86, 144, 306, 1167, 1178, 1179,
1242, 1314, 1758, 1829, 1981, 2277, 2815.
Kahikinui, Maui 88, 2866.
Kaholokuaiwa, Hawai‘i 902.
Kaho‘olawe 368, 603, 952, 1317, 2580.
Kahuku, O‘ahu 1319, 2272, 2731.
Kahuku, Hawai‘i 1320.
Kahului, Maui 1722, 2351, 2578.
Kahuwā, Hawai‘i 777, 797, 1902, 2906.
Ka‘ie‘ie Channel 2201.
Kaihalulu, Maui 1388.
Kaiholena, Hawai‘i 28, 1205.
Kaihuokala, Maui 2124.
Kailua 503, 1801, 2118.
Kaimū, Hawai‘i 1347, 1475.
Kainaliu, Hawai‘i 1303.
Kaiolohia, Moloka‘i 2905.
Kaipalaoa, Hawai‘i 1502.
Kaipāpa‘u, O‘ahu 1330, 2334.
Kaka‘auki, Hawai‘i 261.
Kakaniula, Maui 19.
Kala‘au, Moloka‘i 97, 1135.
Kalae, Hawai‘i 1819, 2225, 2335, 2939.
Kala‘e, Moloka‘i 634, 665, 1420.
Kalae‘oi‘o 2177.
Kalaekimo (Kalaeokimo), Hawai‘i 1406.
Kalāhikiola, Hawai‘i 2292.
Kalalau 419, 490, 1433, 2190, 2287.
Kalamaihiki, Kaua‘i 2135.
Kalama‘ula 2879.
Kalaoa, Hawai‘i 1432.
Kalapana, Hawai‘i 1347, 2280, 2356.
Kalauonaona, Hawai‘i 1446.
Kalaupapa, Moloka‘i 1435, 2232, 2907.
Kalawao, Moloka‘i 2191.
Kalehuawehe 767, 1493.
Kaleinapueo, Hawai‘i 1695.
Kalena, O‘ahu 1792.
Kalepolepo, Maui 2810.
Kālia 657, 1321.
Kālia, O‘ahu 1032, 1378, 1463, 1734.
Kalihi, O‘ahu 1572, 1732.
Kalihi Stream 2728.
Kali‘u, Kaua‘i 1281.
Kali‘u, Hawai‘i 1281.
Kaliuwa‘a, O‘ahu 794.
Kaluako‘i, Moloka‘i 1676, 1708.
Kaluli, Maui 2923.
Kāmaile, Kaua‘i 1669, 2392.
Kamananui, O‘ahu 2653.
Kama‘oa, Hawai‘i 1576, 1762.
Kama‘ole, Maui 114.
Kama‘oma‘o, Maui 1481, 1514, 1761.
Kamilo Beach, Hawai‘i 22, 127, 1482, 1642, 1678.
Kanahā, Maui 2578.
Kanaio, Maui 1817.
Kānehoa, O‘ahu 1931.
Kāneiahuea, Hawai‘i 1636.
Kāne‘ohe, O‘ahu 1801.
Kaneoneo 1039, 1211.
Kanikū 1235.
Kapa‘a, Kaua‘i 1450, 1736.
Kapa‘au, Hawai‘i 2363, 2365.
Kapaheo, Hawai‘i 1984.
Kapākai, Hawai‘i 14.
Kapaliwai‘ole, Hawai‘i 1009.
Kapapa, O‘ahu 660.
Kapāpala, Hawai‘i 2859.
Kapaukua 559.
Ka-pela-kapu-o-Kaka‘e, Maui 2602.
Kapoho, Hawai‘i 37.
Kāpua 211, 1125, 1608.
Kapūkakī, O‘ahu 1845.
Kapulehua, Maui 2904.
Kapu‘ukolu 1508, 2241.
Ka‘ū, Hawai‘i 250, 260, 559, 773, 826, 994, 995, 1257,
1292, 1449, 1506, 1557-1559, 1605, 1620, 1628-1630,
1632, 1633, 1694, 1695, 1747, 1822, 2068, 2260, 2261,
2375, 2593.
Kaua‘i 1173, 1555, 1556, 2060, 2440, 2494, 2560.
Kaua‘i-iki, Kaua‘i 1173.
Kaualehu 845.
Kaueleau, Hawai‘i 1278.
Ka‘uiki, Maui 1151, 1388, 1784, 2548, 2616, 2669.
Kaukini, Hawai‘i 724.
Ka‘ula 8, 354, 411, 1708, 1923, 2694, 2921.
Kauli‘ili‘i 490.
Ka‘uloa, Hawai‘i 1257.
Kaumaea, Hawai‘i 1312, 1461, 1742, 1743, 2530.
Kaumaika‘ohu, Hawai‘i 95.
Kaumanamana, Moloka‘i 1162.
Kaunakakai, Moloka‘i 742, 1162, 2919.
Kaunalewa, Kaua‘i 112, 1018.
Kaunalewa 2879.
Kaunu 2364.
Kaunuohua 4, 1670.
Kaupe‘a 1666, 2542, 2620.
Kaupō, Maui 460, 1259, 1595, 1635, 1897, 2519.
Kaupoku-o-Hanalei, Kaua‘i 1787.
Kāwā, Hawai‘i 1404.
Kawahine 1443.
Kawaiaha‘o Cemetery 1272.
Kawaihae 732, 1483, 1588, 1647, 1719, 2097, 2258, 2695.
Kawaihāpai, O‘ahu 1655, 2112.
Kawaihoa, O‘ahu 1845.
Ka-wai-hū-o-Kauila 1887, 2380.
Kawaikumu‘ole 1655.
Kawainui Pond, O‘ahu 758, 866, 2920.
Kawaipapa, Maui 1660.
Kawehewehe, O‘ahu 2255.
Kea‘ā, Hawai‘i 44.
Kea‘au 98.
Kea‘au, Hawai‘i 624, 1113, 1560, 1638, 1668, 2070.
Keahole, Hawai‘i 1730.
Keahualono, Hawai‘i 1816.
Keahumoa 1858.
Keaiwa, Hawai‘i 250.
Kealahula 118.
Kealakahakaha, Maui 1674.
Kealakomo, Hawai‘i 1511.
Kealakona 1784.
Kealapi‘iaka‘ōpae, Moloka‘i 1835.
Kealia 744.
Ke‘anae, Maui 2447.
Keauhou, Hawai‘i 1303, 1682, 1683.
Keawalua, Maui 1214.
Kē‘ē, Kaua‘i 1528, 1930.
Ke‘ehi 1366, 1723.
Ke‘ei, Hawai‘i 682, 2753.
Kehena, Hawai‘i 1205.
Keka‘a, Maui 1674.
Kekaha 2763, 2910.
Kekaha, Hawai‘i 1716, 2478.
Kekele, O‘ahu 1114, 2211.
Kemamo 391.
Keolewa 146.
Keone‘o‘io, Maui 2094.
Keonepoko, Hawai‘i 2232.
Kewalo, O‘ahu 1652.
Ki‘ilau, O‘ahu 25.
Kīlauea Crater 1234, 1512, 1530, 1653, 2044, 2475, 2673.
Kīlauea, Hawai‘i 1549.
Kilohana, Kaua‘i 2467.
Kiolaka‘a, Hawai‘i 26.
Kīpahulu, Maui 625, 1463.
Kīpū, Kaua‘i 1395, 1408.
Kohala, Hawai‘i 211, 875, 1171, 1256, 1313, 1455, 1813-
1816, 1973, 1975, 1988, 2220, 2276, 2365, 2533, 2811.
Ko‘iahi, O‘ahu 1453, 2075.
Kōkī, Moloka‘i 1215.
Kōkī-o-Wailau, Moloka‘i 2434.
Koko Head 1845.
Kolo, Kaua‘i 2135, 2480.
Kōloa 47.
Kōloa, Hawai‘i 731, 1404.
Kolokini 149.
Kona 1976, 2114.
Kona, Hawai‘i 55, 232, 1072, 1467, 1690, 1731, 1755,
1839-1844, 1846, 1847, 2046, 2134, 2154, 2469, 2471,
2645.
Kona, Kaua‘i 1775, 1905.
Kona, O‘ahu 269, 1845.
Konahuanui 508.
Ko‘olau 78, 550, 1976, 2153.
Ko‘olau, Kaua‘i 2467.
Ko‘olau, Maui 460, 1850, 1851.
Ko‘olau, O‘ahu 2285.
Ko‘olihilihi, Hawai‘i 255.
Kou 407, 1128, 1685, 2486—see also Honolulu.
Kualoa, O‘ahu 1443, 1091.
Kuaokalā 767.
Kuhiau, Kaua‘i 324.
Kukaniloko, O‘ahu 2602.
Kūki‘i 990, 2338, 2666.
Kukuau, Hawai‘i 1963.
Kukuiolono Park, Kaua‘i 1173.
Kula, Maui 88, 1824, 1911, 2170, 2238, 2339, 2447, 2473.
Kulaokahu‘a, O‘ahu 768.
Kuloli, Hawai‘i 708.
Kuloloia, O‘ahu 1370.
Kumaka, Kaua‘i 1599.
Kūmanomano 2387.
Kumukahi, Hawai‘i 1037, 1699, 1706, 2058, 2064.
Ku‘unaakeakua 2188.
La‘a 1707— see also ‘Ōla‘a.
Lā‘auhaele 583.
Lahaina, Maui 430,1180-81, 1425, 1594, 1625, 1703, 1936,
1425—see also Lele.
Lahainaluna School 1414, 1428, 2868.
Lā‘ie, O‘ahu 1938.
Lāna‘i 318, 368, 982, 1258, 1763, 1943, 2103, 2315, 2560.
Lāna‘i Hale, Lāna‘i 1258.
Lāna‘i Ka‘ula, Lāna‘i 1258.
Lanakila, Maui 1577.
Lanihuli, O‘ahu 1665.
Launiupoko, Maui 1136.
Laupāhoehoe, Hawai‘i 37, 1469.
Lē‘ahi 2277.
Lehua 41, 1653, 1961, 2058, 2063, 2064, 2070, 2729.
Lele 1117, 1451, 1865—see also Lahaina, Maui.
Lele‘apiki, Hawai‘i 233.
Leleiwi, Hawai‘i 654, 1456.
Līhau, Maui 2250.
Līhu‘e, Kaua‘i 2467.
Līhu‘e, O‘ahu 479, 1991.
Liliko‘i, Maui 2869.
Limahuli, Kaua‘i 2347.
Lūali‘i 490.
Lulu‘upali, Kaua‘i 2251, 2347.
Lumaha‘i, Kaua‘i 1778.
Mā‘alaea, Maui 2580.
Ma‘alo, Maui 1744.
Mahamoku 765.
Mahiki, Hawai‘i 1972.
Māhukona, Hawai‘i 1684, 2040, 2097.
Mai‘aloa, Kaua‘i 1173.
Ma‘ihi, Hawai‘i 1303.
Mākaha, O‘ahu 2112.
Makāho, O‘ahu 2918.
Makahu‘ena, Kaua‘i 1143.
Makaiwa, Kaua‘i 1724, 1759, 2433.
Makalawena, Hawai‘i 2095.
Makana, Kaua‘i 1433, 1532, 1542, 1949.
Makanoni, Hawai‘i 2462.
Makapu‘u, O‘ahu 1531.
Maka‘ukiu 2590.
Makawao 298, 1602, 1705, 2355, 2869.
Makaweli, Kaua‘i 1097, 2910.
Makaweli Stream 1662.
Mākua, O‘ahu 2112.
Makuaiki, Kaua‘i 2736.
Malaekoa 482.
Malama, Hawai‘i 1950, 2563, 2673.
Maleka—see America.
Malelewa‘a, Kaua‘i 301.
Malolo-kai, O‘ahu 2128.
Māmala, O‘ahu 656, 1510, 1718, 2202.
Mamalakā 1872.
Mānā 161, 986, 2727.
Mānā, Kaua‘i 18, 1018, 1203, 1657, 1680, 1775, 1908,
1909, 2135, 2136, 2874, 2910.
Manila, Philippines 1849.
Maniniholo, Kaua‘i 2656.
Mānoa, O‘ahu 101, 285, 664, 1574, 2139.
Manu‘akepa, Kaua‘i 1442.
Manukā, Hawai‘i 1695.
Maui 357, 1489, 1763, 2143-2145.
Maui, East 2393.
Maulua, Hawai‘i 1004.
Mauna Kea, Hawai‘i 2147, 2687.
Maunahina, Kaua‘i 2184.
Maunaloa, Moloka‘i 627, 1144.
Maunalua, O‘ahu 1413.
Maunauna, O‘ahu 234.
Maunawili, O‘ahu 2848.
Mau‘oni, Maui 2578.
Mawae, Hawai‘i 1004, 2747.
Miloli‘i, Hawai‘i 2340, 2409.
Moanalua, O‘ahu 1460.
Moeawakea 2512, 2783.
Moelana, O‘ahu 1589.
Mokaulele, Hawai‘i 352, 2252.
Mokoli‘i, O‘ahu 1663, 1727.
Mokulē‘ia, O‘ahu 1486, 2112.
Mokumanu, O‘ahu 2535.
Mokuola, Hawai‘i 473, 2281.
Mokupaoa 1100, 2142.
Mōlīlele, Hawai‘i 1533.
Moloka‘i 1763, 2191-95, 2315, 2698.
Mololani, O‘ahu 1548, 1563.
Mo‘ohelaia, Moloka‘i 1779.
Mo‘okini, Hawai‘i 14.
Na‘alehu, Hawai‘i 1466, 1704, 2244.
Nāhiku, Maui 2215, 2216.
Nāmolokama Falls, Kaua‘i 2860.
Nānāwale, Hawai‘i 233, 1061, 1770, 2842.
Nāpali, Kaua‘i 1669.
Na-pali-kapu-o-Kaka‘e 1473.
Nāpo‘opo‘o, Hawai‘i 839, 2205.
Naue, Kaua‘i 2212.
Nihoa 1924, 2311.
Ni‘ihau 41, 354, 411, 1653, 1752, 2176, 2297, 2312-2314.
Ninauapo, O‘ahu 2253.
Niua, Maui 1462.
Niu-a-Kāne, Maui 132.
Niuhelewai, O‘ahu 2918.
Niuli‘i, Hawai‘i 2627.
Nohili, Kaua‘i 1774, 2468.
Noumea, New Hebrides 1525.
Nu‘alolo, Kaua‘i 746, 1528, 1672, 1989.
Nu‘uanu, O‘ahu 101, 768, 1016, 1309, 1464, 1468, 1601,
1891, 2299, 2486, 2856.
O‘ahu 758, 768, 1426, 1763, 1772, 2352-2354, 2560.
‘Ohaikea, Hawai‘i 1709.
‘Ohele, Hawai‘i 1780.
‘Oki‘okiaho, Hawai‘i 1628, 2747.
‘Ōla‘a, Hawai‘i 673, 943, 1549, 1638, 1707.
Olowalu, Maui 215, 1457, 1848, 2502.
Oneawa, O‘ahu 1623.
‘O‘okuauli 2054.
‘O‘opuloa, Maui 697.
Pa‘aiea, Hawai‘i 2515.
Pāhala, Hawai‘i 1565, 2567.
Pāhoa, Hawai‘i 1582.
Pā‘ia, Maui 1459.
Paiaha‘a, Hawai‘i 1312, 1742, 2472, 2530.
Pa‘ie‘ie, Hawai‘i 2025.
Paikaka, Hawai‘i 1728, 2826.
Pailolo Channel 2200.
Paka‘alana, Hawai‘i 627, 1501.
Palahemo, Hawai‘i 1257, 1610, 1695.
Palama, O‘ahu 2918.
Palauea, Maui 88.
Pālāwai 1564.
Paliuli, Hawai‘i 471, 1491, 2187.
Pana‘ewa, Hawai‘i 471, 659, 1570, 1585, 1725, 1969, 2264.
Papa‘ena‘ena 2654.
Papakōlea, O‘ahu 2800.
Papalaua, Moloka‘i 2756.
Papiohuli, Kaua‘i 2358.
Paukū-nui, Hawai‘i 51.
Pā‘ula, Hawai‘i 51.
Pearl Harbor, O‘ahu 1126, 1721—see also Awalau; Pu‘uloa.
Pelekunu, Moloka‘i 2344.
Pi‘iholo, Maui 623.
Pi‘ihonua, Hawai‘i 1552.
Pi‘ilani 417.
Pili, Hawai‘i 2292.
Piliwale, Moloka‘i 2656.
Pōhakupili, Moloka‘i 2676.
Pohina 1619.
Poka ‘Ailana, O‘ahu 2846.
Pōkā‘ī, O‘ahu 1476.
Poki‘i, Kaua‘i 2910.
Polelewa, O‘ahu 1919.
Polihale, Kaua‘i 2568.
Polihua, Lāna‘i 52, 2219.
Pololū, Hawai‘i 2906.
Po‘o 2535.
Po‘o, Kaua‘i 1726.
Pua‘ena 1282, 1689.
Puahinahina 118.
Puakea, Hawai‘i 1720.
Puehuehu, Hawai‘i 46.
Puhili, Hawai‘i 16.
Pūla‘a, Hawai‘i 2290.
Puna, Hawai‘i 37, 79, 127, 233, 260, 360, 397, 444, 624,
826, 994, 995, 1292, 1458, 1587, 1725, 1950, 2006,
2019, 2036, 2070, 2100, 2278, 2316, 2619, 2665, 2744,
2745, 2747, 2749, 2934.
Puna, Kaua‘i 838.
Punahoa 171, 2305, 2306.
Punahoa, Maui 2548.
Punahou School 2139.
Punalu‘u, Hawai‘i 1030, 1887, 2380, 2746.
Punalu‘u, O‘ahu 1569.
Punalu‘u Stream 195.
Pu‘uanahulu, Hawai‘i 288.
Pu‘u‘enuhe, Hawai‘i 1920.
Pu‘ueo, Hawai‘i 1963, 2631.
Pu‘uhale, O‘ahu 1732.
Pu‘uhele, Maui 1494.
Pu‘ukapele, Kaua‘i 686, 2920.
Pu‘ukoholā, Hawai‘i 2097.
Pū‘ula, Hawai‘i 400.
Pu‘uloa 1439.
Pu‘uloa, O‘ahu 105, 274, 1014, 1023, 1686, 2152—see also
Pearl Harbor.
Pu‘u Luahine 2139.
Pu‘unui, O‘ahu 1490.
Pu‘uohala, Maui 2923.
Pu‘uwa‘awa‘a, Hawai‘i 288.
Rainbow Falls, Hawai‘i 1580.
Red Hill 1845.
Rocky Hill 2139.
South Sea 2283.
‘Ualaka‘a 50.
Ualapu‘e, Moloka‘i 2677.
Ualoa 343.
Uko‘a, O‘ahu 2752.
‘Ulakoheo, O‘ahu 1373.
Uleki‘i, Hawai‘i 37.
‘Ulupalakua, Maui 1579.
‘Ulupa‘u, Maui 1085.
Ulupa‘upa‘u 1262.
Upeloa, Hawai‘i 1291, 2628.
‘Upolu Point, Hawai‘i 14.
Uwekahuna, Hawai‘i 148, 2774.
Wahiawa, Kaua‘i 1173.
Waiahole 1674, 1735.
Waiakea 1773, 2901.
Waiakekua, O‘ahu 2917.
Wai‘ale‘ale 404, 1590, 1621, 1756.
Waialoha 2465.
Waialoha, Kaua‘i 1075.
Waialua, O‘ahu 121, 1263, 2000, 2902.
Wai‘anae Mountains 770, 1643.
Wai‘anae, O‘ahu 363, 1476, 1524, 2128, 2495.
Wai‘āpuka 2819.
Waiehu 1130.
Waiehu, Maui 2300, 2904.
Waihe‘e, Maui 1462, 2300.
Waikakalaua, O‘ahu 2263.
Waikapū, Maui 1465, 2300, 2911.
Waikele, O‘ahu 1776.
Waikīkī, O‘ahu 27, 110, 285, 363, 1493, 1772, 1776.
Waikū‘auhoe, Kaua‘i 2070.
Wailau, Moloka‘i 470, 1215, 1539, 1990.
Wailohia 1098.
Wailua 1130.
Wailua, Kaua‘i 1648.
Wailuku, Hawai‘i 1658.
Wailuku, Maui 1711, 2300, 2647, 2912.
Wailuku River 1534, 2631, 2835.
Waimanu, Hawai‘i 2514, 2547.
Waimea 2531.
Waimea, Hawai‘i 757, 777, 1571, 1593, 1748, 2913.
Waimea, Kaua‘i 1028, 1339, 1591, 1662, 1775, 2910.
Waimea, O‘ahu 1778.
Waimea River 1662.
Waineki, Kaua‘i 1104.
Waiōhinu 341, 1257, 1550, 1659, 2546.
Waiolama, Hawai‘i 1773.
Wai‘opua 1766.
Waipā, Kaua‘i 1107.
Waipahu, O‘ahu 2731.
Waipi‘o, Hawai‘i 571, 1604, 2284, 2547, 2602.
Waipi‘o, O‘ahu 2918.
Waipouli, Kaua‘i 2237.
Waipuhi 1112.
Wakiu, Maui 1290.
Wananalua, Maui 2548.
Waolani, O‘ahu 1033, 2113, 2206.
Welokā 1925.

III. INDEX TO PERSONAL NAMES

[Including persons, gods, and other named beings and objects ]

Ahia 314.
Ahuna 243.
‘Ai‘ai 451, 1215.
‘Aikanaka 90.
‘Aiwohikupua 2187.
‘Alapa 1711.
Alapa‘i 257, 302.
Apuakea 1548.
‘Aukele-nui-a-Iku 1900.
Āwihikalani 2254.
Bishop, Bernice Pauahi 1643, 1714.
Boki 1525.
Bull, John 1807.
Coan, Rev. Titus 2326.
Cook, Captain 1275.
Ehukaipo 1072.
Ehunuikaimalino 1843.
Ehunuikaumanamana 2248.
Elani 2918.
Emma, Queen 2280.
Hakaio 2796.
Hala‘ea 1629, 1819, 2225.
Halaaniani 127.
Hālō 793.
Hāloa 308, 1227, 1700, 1953, 2052, 2204.
Hanakahi 999, 2033.
Hanalē 162, 992.
Haoaloa 1929.
Hapu‘u 2299.
Hāwa‘e 1072.
Hāwea 2283.
Hema 1262.
Heneli (Henry) 273.
Hi‘iaka 123, 175, 344, 374, 390, 397, 484, 537, 550, 1113,
1139, 1234, 1287, 1522, 1524, 1534, 1536, 1548, 1623,
1645, 1692, 1727, 1797, 1799, 2006, 2245, 2354, 2374,
2475, 2479, 2489, 2495, 2496, 2609, 2835, 2890.
Hi‘ipoi 2509.
Hikapoloa 1401, 2048, 2367, 2368.
Hikauhi 742, 1162.
Hiku 1222.
Hina 691, 2194, 2304, 2698, 2830.
Hinahele 451.
Hinaulu‘ōhi‘a 2304.
Hio 2188.
Hitchcock 640.
Hoapili 2541.
Holmes, Oliver 1919.
Holowae 371.
Homa 1919.
Ho‘ohokukalani 2204.
Ho‘oleiali‘i 253.
Ho‘opaupauaho 2389.
Hōpoe 1113.
Hua 1811.
Hua‘ā 857.
Huanu 307.
Huhune 2550.
I 253.
‘Ī 561, 1768.
Ichabod 2793.
‘Īmakakoloa 1292.
Ipu-a-La‘amaomao 2596.
Iwikauikaua 1904.
Ka‘ahumanu 368, 370, 1242, 1266, 2023, 2345, 2540,
2601.
Ka‘ahupāhau 105, 1014, 2111, 2152.
Ka‘aikiola 35.
Ka‘ao‘ao 1679.
Ka‘ehu 248.
Ka‘ehuiki 625.
Ka‘eo 1210.
Ka‘eokulani 249, 1578.
Kahāhana 363, 1772, 1785, 2918.
Kahahana 2641.
Kaha‘i 2186.
Kahalai‘a 2001, 2540.
Kahalaopuna 1574.
Kahaukani 1574.
Kaheiheimalie 2023.
Kahekili 19, 88, 357, 505, 1711, 2565, 2606, 2918, 2923.
Kahelelani 2312.
Kahilikolo 1419.
Kahiwa 2035.
Kaholowaho 1320.
Kaho‘oluhina 88.
Kahuanui 484.
Kahuilaokalani 627.
Ka‘iana 381.
Kai‘anuilalawalu 625.
Kaia‘upe 1268.
Kaikapū 1887.
Kā‘iliahu 861.
Ka‘ilipehu 265.
Kaiona 770, 1643, 1714.
Kaipalaoa 1347.
Kaka‘alaneo 982.
Kaka‘e 1473, 1537, 1626.
Kakina 97.
Kakuhihewa 309, 1760, 1772.
Kalahumoku 2187.
Kalaihaohia 2235.
Kala‘ihauola 2299.
Kalākaua 538, 1272, 1311, 1431, 1621, 1667, 1707, 1904,
1942, 2248.
Kalama 2345.
Kalanialiloa 2543.
Kalanikūpule 1210, 1781.
Kalaniōpu‘u 19, 371, 1289, 1711, 2242, 2923.
Kalaunuiohua 2413.
Kaleikini 334.
Kaleikuahulu 1242.
Kalelealuakā 1760.
Kalena 121.
Kaleopu‘upu‘u 2923.
Kalola 1711.
Kama‘iopili 1942.
Kamakau 1292.
Kamalalawalu 389, 2143, 2445.
Kamaluohua 1424.
Kamapua‘a 794.
Kamaunuaniho 2385.
Kame‘eiamoku 314.
Kameha‘ikana 1631.
Kamehameha 14, 233, 257, 278, 280, 302, 314, 355, 357,
368, 381, 503, 548, 552, 559, 732, 758, 857, 1029, 1096,
1237, 1292, 1320, 1445, 1571, 1781, 1860, 2023, 2040,
2097, 2104, 2418, 2451, 2504, 2515, 2541, 2601.
Kamehameha II— see Liholiho.
Kamehameha III 553, 1682, 1772, 2345.
Kamehameha-nui 2621.
Kamehameha-nui-‘ai-lū‘au 1346.
Kamiki 1987, 2188.
Kamohoali‘i 1530.
Kana 1485.
Kāne 79, 415, 421, 422, 598, 908, 1316, 1409, 1657, 1729,
1777, 2861.
Kane‘alohi 404.
Kāneheoheo 1872.
Kānehoa 2319.
Kānehoalani 1091.
Kāneiahuea 1636, 2205.
Kāneikaulana‘ula 627.
Kanekina 1400.
Kānemakini 2040.
Kānepuniu 2890.
Kanuha 2326.
Ka‘ohele 326.
Kaona 30.
Ka‘ōnohiokalā 1644.
Ka‘opulupulu 363, 1772.
Kapakahili 2104.
Kapapaku‘iali‘i 2906.
Kapihe 282.
Kapi‘ioho 2578.
Kapi‘olani, Queen 1913.
Kapo 175, 627, 1437.
Kapū, Rev. Samuel 2144.
Kapua 1642.
Kauahoa 581, 1121, 1523.
Kauakahiakua 1635.
Kauhiakama 1973.
Kauhikoa 139, 140.
Kauka‘ōpua 1931.
Ka‘ulahaimalama 2622.
Kaulīlua 1621.
Ka‘ūloa 1257.
Kaululā‘au 318, 982, 1626, 1943.
Kaumaka 825.
Kaumealani 1621.
Kaumuali‘i 773.
Ka‘upena 1525, 1576.
Kawaiho‘olana 1801.
Kawehena 88.
Kawelo 90, 1121, 1523, 1624.
Kawelohea 1694.
Kaweloleimakua 110.
Kawelowai 1130.
Keamalu 2796.
Keāulumoku 1747.
Keawe 51, 111, 906, 1687, 1893, 2109.
Keaweaheulu 2097.
Keaweama‘uhili 302, 1785.
Keawe-i-kekahi-ali‘i-o-ka-moku 502, 2110.
Keawe-nui-a-‘Umi 1708.
Keawe‘olouha 2518.
Ke‘eaumoku 1860.
Ke‘inoho‘omanawanui 1760, 2784.
Kekaulike 1346, 1679.
Kekuaokalani 952, 1394, 2014, 2924.
Kekuhaupi‘o 2451, 2622.
Keku‘iapoiwa Liliha 906.
Keli‘iwahamana 284.
Keohokalole 255.
Keohokauouli 1801.
Ke‘olohaka 992.
Keoni Pulu 273.
Keopuolani 906, 952, 2924.
Keouakuahu‘ula 381, 559, 732, 1659, 2097.
Ki‘ei 793.
Kihaapi‘ilani 1676.
Kihalaninui 2906.
Ki‘ilau 861, 1015.
Kilioe 1080, 1799.
Kiwala‘ō 233, 1711, 1860.
Kohāikalani 1030, 1629.
Koihala 1629.
Konakaimehala‘i 2906.
Kū 1657, 1920, 2418.
Kūa 2261.
Kua‘ana-a-I 253.
Kuahine 1574.
Kuakahela 2097.
Kuakini 2326.
Kuali‘i 223, 821, 2589.
Kuapaka‘a 1708.
Kuhaimoana 1825, 1923.
Kuheana 88.
Kuhelemai 1181.
Ku‘i‘aki 307.
Kūkā‘ilimoku 370.
Kukeawe 88.
Kūkona 1424.
Kukuaokalalau 2543.
Kulanihāko‘i 342, 443, 469.
Kuluipō 1737.
Kumākaha 260, 994.
Kumuhea 1920.
Kupanea 30.
Ku‘ula 451.
La‘akona 386.
La‘amaikahiki 2283.
La‘amaomao 2596.
Lā‘iekawai 1644, 1938.
Lā‘ielohelohe 1938, 2008.
La‘ioeoe 2397.
Lanihua 2444, 2506.
Lanihūpō 2367.
Lanikāula 1624.
Laukī 1985.
Laumeki 1990.
Leheleheki‘i 2014.
Lēkia 334.
Leleipele 2507.
Lelepā 2418.
Liholiho 370, 2301, 2392, 2924.
Lili‘uokalani 255, 1904, 2521.
Līloa 1750, 1843, 1914, 2602.
Limaloa 1104, 1834, 1909, 2555.
Lohi‘au 123, 128, 197, 344, 374, 484, 537, 795, 1113, 1193,
1196, 1234, 1524, 1797, 1799, 1899, 2115, 2496, 2619,
2774.
Lono 125, 1129.
Lono-a-ipu 1303.
Lono-a-Pi‘ilani 1151.
Lonoikamakahiki 389, 1175, 2249, 2445.
Lua 2352.
Luahine 2023.
Luaho‘omoe 1811.
Luali‘i 1426.
Luhia 2730.
Lu‘ukia 2556.
Lyman, Rev. David 2346.
Lyons, Rev. Lorenzo 2553.
McBryde, Walter 1173.
Maheleana 223.
Mahihelelima 1289, 1784.
Ma‘ihi-ala-kapu-o-Lono 1303.
Mākaha 260, 994.
Makakuikalani 366, 875, 2420, 2421, 2445.
Mākālei 586, 2092.
Makali‘i 186, 1145, 1822, 2610.
Makanikeoe 399, 1038, 2722.
Makoa 909.
Makuakaumana 306.
Makua Laiana 2553.
Mali‘o 127, 148.
Malo, David 321.
Māmala 1510.
Manokalanipo 1488, 1556.
Manuia 1525.
Māui 1546, 1674, 2159, 2830.
Mauka‘a 1619.
Mauliola 1422, 1788, 1956.
Mehe‘ula 2242.
Mele Wile 1487.
Mikikole 2551.
Mikololou 2111.
Milu 65, 1224.
Moemoe 2592.
Moi 1485.
Moikeha 1450.
Mōlī 1533.
Mo‘olau 1692.
Nae‘ole 14.
Nanailewa 2517.
Nanaue 266.
Niheu 1485.
Niolopua 66, 289, 988, 2167.
Niuloahiki 926.
Noah 1434.
Nūke‘e 1869.
‘Olepau 1534.
Olopana 2556.
‘Opū 88.
‘Ōpuku 2283.
Pa‘ahao 341.
Pa‘ao 306.
Pa‘e 279.
Pae 2514.
Pahia 70.
Pahulu 982.
Pa‘iakuli 2391.
Paka‘a 1708.
Palapala 1071, 2372.
Pālau 829.
Palena 253.
Pāmano 1235, 1897, 2108, 2866.
Pana‘ewa 2006, 2479, 2609.
Pa‘oa 197, 2673.
Papa 1227.
Papalauahi 424.
Pe‘ape‘a 2616, 2621.
Pele 79, 102, 127, 128, 148, 179, 197, 344, 521, 1080,
1113, 1234, 1410, 1530, 1639-1641, 1653, 1757, 1777,
1797, 1803, 1899, 1950, 1980, 2019, 2024, 2044, 2100,
2356, 2475, 2493, 2617, 2619, 2774, 2934.
Peleioholani 2606.
Pele‘ula 390, 2115.
Pi‘ilani 2218.
Pi‘imaiwa‘a 1784.
Pi‘ipi‘i 19.
Pikoi-a-ka-‘alalā 1858.
Pili 2906.
Pipili 2104.
Pipine 921.
Po‘ele‘i 2371.
Pogue, Rev. John 2868.
Pōhaku-o-Hanalei 334.
Pōhaku-o-Hauola 1425.
Poli‘ahu 2687.
Pōnahe 1737.
Po‘okea 505.
Puhalahua 924.
Pulukā‘elo 2401.
Puna 1289.
Pupukea 366, 389, 875, 1076, 1175, 2420, 2421, 2445.
Rowell, Rev. George B. 2608.
Shipman, William and Mary 1487.
Thurston 97.
Uli 1515, 2160, 2439.
Ululani 2280.
Ulumaheihei 2541.
‘Umi 1151, 1687, 2289, 2514, 2723.
‘Umiamaka 979.
Wa‘awa‘a Brothers 796, 2893.
Wahine‘oma‘o 123, 550, 1524, 2475.
Waiōhinu 1257.
Waipū 1897, 2108.
Waka 1938.
Waka‘ina 1975.
Wākea 1227, 2204.
Wawaia 1046.

IV. INDEX TO BIRDS

[By common names]

‘Akekeke 99.
‘Alae 126, 207, 472, 691, 1188, 1480, 2159, 2830.
‘Alalā 527.
‘Amakihi 116, 1086.
‘Auku‘u 238-240, 1812.
‘A‘o 32, 545, 546, 1073.
Chicken—see Moa.
Cock—see Moa.
Crow 527.
‘Elepaio 338, 1086, 2776, 2777.
Goose—see Nēnē.
Hawk— see ‘Io.
Heron—see ‘Auku‘u.
‘I‘iwi 1086.
‘Io 638-641, 1086, 1288, 1412, 1802, 2418.
‘Iwa 645, 1643, 1795, 1796, 1979.
Ka‘upu 1479, 1637.
Kioea 1478, 1805, 1806, 1935.
Koa‘e 696, 879, 1527, 1749, 1750, 1809, 2325, 2498, 2825.
Kōlea 56, 86, 381, 477, 564, 1167, 1826-1830, 2370, 2399,
2405, 2514.
Kukuluāe‘o 709.
Moa 34, 494, 535, 819, 849, 1289, 1484, 1495, 1782, 2161-
2163, 2503, 2641, 2931.
Moho 284.
Mudhen—see ‘Alae.
Mynah 890.
Nēnē 584, 2878.
Nēnē ‘aukai 2309.
Noio 844, 1267, 1344, 2667, 2787.
Nūnū 2351.
‘Ō‘ō 1086.
‘Ō‘ū 872.
Owl— see Pueo.
Pelehū 2684, 2900.
Pigeon 2351.
Piha‘ekelo 890.
Plover—see Kōlea.
Pueo 207, 1086, 2130, 2715, 2935.
Rice bird 1995.
Rooster 1477—see also Moa.
Ruddy turnstone 99.
Tropic bird— see Koa‘e.
Sandpiper—see ‘Ūlili.
Seagull 2309.
Stilt—see Kioea, Kukuluāe‘o.
Turkey 2684, 2900.
‘Ūlili 207, 957, 1054, 1260, 2864.
‘Uwa‘u 32, 312, 404, 2366.
Wandering tattler—see ‘Ūlili.
Wingless rail 284.
 V. INDEX TO FISHES AND OTHER AQUATIC ANIMALS
[By common names]

‘Ā 506, 769, 930.

‘A‘ama 291, 1358, 1860, 2394, 2639.
‘Aha‘aha 1462.
‘Ahi 1955, 2688.
Āhole 513, 2856.
Aku 435, 873, 1344, 2046, 2667, 2669, 2695.
Akule 2925.
‘Ākupa 523.
‘Ala‘ala—see Octopus.
‘Ala‘ihi 1277.
‘Ala‘ihi kalaloa 525.
Alalauwā 1338, 1382, 2759.
‘Alamihi 107, 108, 529, 654, 1032.
‘Ālealea 1825.
‘Ālo‘ilo‘i 542.
‘Anae 106, 1723.
‘Anaeholo 1330.
‘A‘u 2120, 2501.
‘A‘ua‘u 1881.
‘Awa 769.
Barnacle 2661.
Clam 1322, 1327.
Cowry—see Leho.
Crab 53, 107, 108, 292, 297, 331, 559, 654, 1032, 1041,
1116, 1356, 1358, 1359, 1746, 1860, 1997, 2150, 2394,
2516, 2573, 2639.
Cuttlefish 830, 925, 2430.
Dolphin— see Nai‘a.
Eel— see Pūhi.
‘Elepī 331.
Hā‘uke‘uke 2587, 2855.
Hāuliuli 1992, 2455.
Hāwa‘e 498, 2409.
He‘e—see Octopus.
Hīhīwai 903.
Hilu 578, 1007, 1314.
Hīnālea 1255, 2293.
Hinana 329, 1339, 1372.
Honu 589, 1363, 2219, 2716, 2717.
Honu māeaea 590.
Hou 594-95.
‘Iao 449.
Kāhala 801.
Kala 2117.
Kalamoe 1825.
Kawakawa 2910.
Kawele‘a 486, 985.
Kole 835.
Kūmū 710.
Lauhau 721.
Lauwiliwili 2818.
Leho 14, 737, 1202, 2274.
Lobster—see ‘Ula.
Loli 771, 1115, 1635, 2544.
Loli ka‘e 607.
Mahamoe 1333.
Maka‘ā 2086.
Mālolo 776, 792, 1335, 1351, 1364, 1376, 1384, 2443.
Manini 798, 832, 1324.
Manō—see Shark.
Mo‘ala 1041.
Moano 1933.
Moi 296, 1026.
Mullet 1352, 1366, 1378.
Nai‘a 833, 2635.
Nehu 38, 661, 942, 996, 1551, 1721, 2578.
Nerite 1354.
Niuhi—see Shark.
Nōpili 846.
Octopus 13, 49, 572, 573, 660, 900, 958, 969, 1244, 1369,
1379, 1385, 1522, 1886, 1911, 2031, 2274, 2333, 2490,
2702, 2751.
‘Ōhiki 292, 1116, 1356, 1359, 1997.
‘Ōhua 2377.
‘Ōlali 859.
‘Ōmaka 2508, 2629.
‘O‘opu 846, 864, 866, 1016, 1034, 1323, 1329, 1339, 1340,
1353, 1355, 1372, 1374, 1517, 2529, 2730.
‘O‘opuhue 865.
‘Ōpae 176, 178, 965, 984, 1016, 1056, 1082, 1215, 1328,
1340, 1343, 1710, 1771, 2579.
‘Ōpelu 868, 2532, 2910.
‘Opihi 521, 610, 1415, 1927, 2534.
‘Ōpule 2536.
Oyster—see Pipi.
Pai‘ea 2150, 2573.
Pāki‘i 2582.
Palani 495, 940.
Pāo‘o 885, 886, 1417, 1653.
Pāpa‘i 53, 1746, 2516.
Periwinkle 1354.
Pipi 274, 493, 965, 1331, 1357, 1377.
Pipipi 1825.
Po‘opa‘a 609, 726, 1048.
Pūhi 926-928, 930, 1367, 1370, 1545, 1990, 2719-2721.
Puwalu 940.
Salmon 1326, 1470.
Sea urchin— see Hā‘uke‘uke, Hāwa‘e, Wana.
Shark 64, 266, 799, 800, 841, 1014, 1318, 1776, 1782,
2617, 2701, 2865, 2930.
Shrimp—see ‘Ōpae.
Squid 1221, 1296.
Swordfish 1881, 2120, 2501.
Turtle— see Honu, Honu māeaea.
Uhu 92, 131, 1223, 1531, 2105, 2377, 2488.
Uku 603, 952.
‘Ula 953-955, 976.
Ulua 39, 145, 1350, 1622.
Uouoa 963, 2791.
‘Ū‘ū 2820.
‘Uwī‘uwī 615.
Wana 114, 608, 1336, 1383, 1663, 2696.
Weke 982.
Whale 2505.
Wī 1341, 1371.

VI. INDEX TO PLANTS

[By common names]

‘A‘ali‘i 507, 579, 623.

‘Ahakea 1199.
‘Ahu‘awa 27, 2375.
‘Ala‘alapūloa 49.
Algae 1442.
‘Ama‘u 1137, 2625.
‘Ape 82.
‘Āpiki—see ‘Ilima.
‘Auhuhu 547, 616.
‘Awa 246, 275, 1281, 2375, 2598, 2744.
Banana—see Mai‘a.
Breadfruit— see ‘Ulu.
Cactus—see Pānini.
Coconut—see Niu.
Coffee 154, 1755.
Gardenia—see Kiele.
Ginger 247.
Hala 127, 137, 624, 720, 923, 1005, 1114, 1290, 1291,
1458, 1560, 1569, 1596, 1597, 1642, 1969, 2035, 2036,
 2175, 2211, 2212, 2278, 2281, 2584, 2587-2589, 2623,
2718, 2745, 2748, 2749, 2763.
Hāpu‘u 568, 2346.
Hau 1403, 1457, 1532, 1744, 1792, 2706.
Hilo grass 210.
Ho‘i‘o 1361, 2346.
Hoi 214, 1132, 2867.
Hue 2827.
‘Ie‘ie 312.
‘Ilima 1312, 1759, 2487, 2489.
Ipu 155.
Kākalaioa 663, 1903.
Kalo 83, 250, 263, 316, 329, 340, 429, 519, 666, 671, 814,
850, 892, 997, 1016, 1030, 1127, 1232, 1346, 1360,
1361, 1447, 1509, 1735, 1953, 1987, 2135, 2480, 2106,
2523, 2652, 2705, 2770.
Kalukalu 1736.
Kanawao 1118.
Kauila 627, 1501.
Kauna‘oa 986, 1631.
Kāwelu 1665.
Kī 248, 370, 503, 1353, 1649, 1952, 2592, 2768.
Kiele 1754.
Kikawaiō 1361.
Kō 81, 722, 875, 887, 1171, 1752, 2420, 2477, 2702, 2703,
2722.
Koa 365, 397, 1623, 1991.
Koai‘e 298, 698, 1399, 1709, 1954.
Kowali 703.
Kohekohe 2032, 2682.
Kōpiko 1756.
Kukui 5, 12, 128, 375, 539, 668, 695, 711, 712, 1347, 1474,
1624, 1905, 2662, 2755, 2817, 2868, 2869.
Kūpala 1317.
Laua‘e 1433, 1542, 1949.
Lauhue 257, 1072.
Lehua 255, 352, 659, 713, 714, 734, 738, 765, 805, 1000,
1005, 1034, 1105, 1236, 1265, 1437, 1458, 1493, 1562,
1567, 1568, 1570, 1585, 1587, 1590, 1638, 1725, 1969,
2036, 2101, 2250-2253, 2264, 2278, 2379, 2478-2053,
2534, 2695, 2704, 2707, 2749.
Limu 118, 971, 979, 1362, 1368, 1442, 1443, 2011, 2734.
Līpoa 1332, 1446, 2255.
Mai‘a 143, 723, 779-781, 935, 1063, 1239, 2003, 2175,
2349, 2421, 2546, 2591, 2606, 2830.
Maile 1453, 1458, 1969, 2075, 2264, 2278.
Makaloa 255, 889, 2176.
Māmane 227, 408, 1797, 2238, 2859.
Mānewanewa 52.
Milo 818.
Mokihana 1177, 2184.
Morning-glory 703.
Mountain apple 1554, 2304, 2362, 2369.
Neneleau 2696.
Nīoi 627, 1500, 1501, 1996.
Niu 112, 560, 926, 1451, 1469, 1475, 1476, 1502, 1661,
2016, 2240, 2279, 2811, 2317, 2394, 2899, 2901.
Noni 845.
‘Ōhai 1643, 1714, 2358.
‘Ohe 627, 1501.
‘Ōhelo 2044.
‘Ōhi‘a 1511, 1784, 2932.
Olive 1434.
Olonā 2833.
Pala‘ai 1163, 2537.
Pahapaha 2568.
Pandanus—see Hala.
Pānini 2415, 2821.
Pāpala 1532.
Pili 559, 1134, 1594, 1783.
Pōhuehue 313, 1342.
Pōpolo 668.
Pumpkin—see Pala‘ai.
Sandalwood 1662.
Seaweed—see Limu.
Sugar cane—see Kō.
Sweet potato—see ‘Uala.
Taro—see Kalo.
Ti—see Kī.
‘Uala 50, 329, 946, 1180, 1181, 1347, 1444, 1483, 2165,
2290, 2291, 2481, 2491, 2538, 2800, 2810, 2811.
‘Uhaloa 49, 822, 1053.
Uhi 519, 2313.
‘Ūlei 227, 956.
‘Ulu 213, 329, 430, 755, 959, 1117, 1201, 1270, 1273,
1552, 1627, 1895, 1942, 2078, 2080, 2186, 2271, 2297,
2446, 2753, 2848, 2871.
Uluhe 2593.
Watermelon 1275.
Wauke 302, 708.
Wiliwili 1666, 2701.
Yam—see Uhi.

Designed by Barbara Pope