Physical Chemistry: Thermodynamics,

Statistical Thermodynamics, and

Kinetics, Global Edition Thomas Engel
Visit to download the full and correct content document:
https://ebookmeta.com/product/physical-chemistry-thermodynamics-statistical-thermo
dynamics-and-kinetics-global-edition-thomas-engel/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Non equilibrium Thermodynamics and Physical Kinetics De

Gruyter Textbook 2nd Edition Halid Bikkin

https://ebookmeta.com/product/non-equilibrium-thermodynamics-and-
physical-kinetics-de-gruyter-textbook-2nd-edition-halid-bikkin/

Cambridge IGCSE and O Level History Workbook 2C - Depth

Study: the United States, 1919-41 2nd Edition Benjamin
Harrison

https://ebookmeta.com/product/cambridge-igcse-and-o-level-
history-workbook-2c-depth-study-the-united-states-1919-41-2nd-
edition-benjamin-harrison/

Thermodynamics: An Engineering Approach, 10th Edition

Yunus A. Çengel

https://ebookmeta.com/product/thermodynamics-an-engineering-
approach-10th-edition-yunus-a-cengel/

Thermodynamics: An Engineering Approach, 10e 10th

Edition Yunus A. Çengel

https://ebookmeta.com/product/thermodynamics-an-engineering-
approach-10e-10th-edition-yunus-a-cengel/
Physical Chemistry Thermodynamics Structure and Change
Peter Atkins Julio de Paula Tenth 2014 10th Edition
Peter Atkins

https://ebookmeta.com/product/physical-chemistry-thermodynamics-
structure-and-change-peter-atkins-julio-de-paula-tenth-2014-10th-
edition-peter-atkins/

Statistical Thermodynamics Basics and Applications to

Chemical Systems 1st Edition Iwao Teraoka

https://ebookmeta.com/product/statistical-thermodynamics-basics-
and-applications-to-chemical-systems-1st-edition-iwao-teraoka/

Quantum Chemistry Spectroscopy 3rd Edition Thomas Engel

https://ebookmeta.com/product/quantum-chemistry-spectroscopy-3rd-
edition-thomas-engel/

Problems and Solutions on Thermodynamics and

Statistical Mechanics Second Edition Swee Cheng Lim

https://ebookmeta.com/product/problems-and-solutions-on-
thermodynamics-and-statistical-mechanics-second-edition-swee-
cheng-lim/

Introductory Statistical Thermodynamics Instructor

Solutions Manual Nils Dalarsson Mariana Dalarsson
Leonardo Golubovic

https://ebookmeta.com/product/introductory-statistical-
thermodynamics-instructor-solutions-manual-nils-dalarsson-
mariana-dalarsson-leonardo-golubovic/
Another random document with
no related content on Scribd:
initiative; he who disobeyed was
killed; it was only by doing the
chief’s [Kamehameha’s] work
[that he was saved]. One of the
chiefs, named Keoua, did not
heed this; he went of his own
volition and slaughtered the
people of Waimea.
Kamehameha, however, did not
immediately visit the penalty of
the law on him.
In the work of hewing and
making the canoes, it took three
years to build six forty canoes;
that is equal to two hundred and
forty. When he finished this he
went and resided at Hilo where
he built another six forty canoes
in three years, which added to
those already built made 480
canoes in six years. When this
was finished, the chief returned
to Kawaihae where he again
built six forty canoes in another
three years, which added to the
former made 720 canoes in nine
years. After which he again went
to Hilo where he built six more
forty canoes in another three
years, and together with what
had been already built, gave him
960 canoes constructed in
kekahi alii o Keoua ka inoa, aole
ia i hoolohe, ua hele ia ma kona
manao iho a luku aku i na
kanaka o Waimea, aole nae i
hooko koke o Kamehameha i ke
kanawai maluna ona.
I ke oki ana i ka waa a me ka
hana ana a maikai, ekolu
makahiki pau eono lau waa, ua
like ia me elua haneri a me
kanaha. Pau keia, hoi ke ’lii i
Hilo, malaila ooki hou i na lau
waa he eono iloko o na makahiki
ekolu, hui ia me kela mau waa
mamua 480 iloko o na makahiki
eono. Pau ia, hoi hou ke ’lii i
Kawaihae, oki hou i na lau waa
he eono i na makahiki ekolu, hui
ia me kela mau waa, 720 iloko o
na makahiki eiwa. Pau ia, hoi
hou ke ’lii i Hilo e oki hou i mau
waa eono lau i na makahiki
ekolu, hui ia me kela mau waa
mamua, 960, iloko o na makahiki
he umikumamalua; alaila ua
lawa ka makemake o ke ’lii.
twelve years; and that satisfied
the chief.
When he finished the
construction of the peleleu
canoes, the chief sent two
messengers, Kameeiamoku and
Kamanawa to go and bring
Keoua. When they came to
Keoua’s presence he asked:
“Why did you two come to me?”
They answered: “The chief sent
us to come and get you.” Keoua
said: “If the chief contemplates
death for me, this is the proper
time for you to say it.”
Kamanawa and the other
replied: “Your nephew does not
desire your death; your nephew
loves you; that was why we were
sent.” Keoua’s advisers said to
him, “O ye chief! those words
which have been spoken are
false; they are lies—no truth in
them; but this is our advice: let
us go overland: if we go
overland, then Kamehameha
has death, and so have we.”
But because Kameeiamoku was
persistent and cunning in his
conversation the chief was
deceived, and he consented to
Pau ka hana ana i na waa
peleleu, hoouna ’ku ’la ke ’lii elua
mau kanaka, o Kameeiamoku
ame Kamanawa, e kii ia Keoua.
A hiki keia mau elele imua o
Keoua, ninau mai kela: “Heaha
ka olua i hele mai nei i o’u nei?”
Pane aku laua nei: “I hoouna
mai nei ke ’lii e kii mai maua ia
oe.” Olelo aku o Keoua: “Ina he
make ka ke ’lii ia’u ano ka wa
pono o olua e hai mai.” Olelo
aku o Kamanawa ma: “Aohe
make a ko keiki, he aloha ko
keiki ia oe, nolaila, ko maua mea
i hoouna ia mai nei.” Pane mai
na kahu o Keoua: “E ke ’lii, o
kela mau olelo i hai ia mai la, he
alapahi, oia hoi, he wahahee,
aohe oiaio, eia nae ka maua,
mauka nei kakou e hele ai, ina
mauka nei, alaila, he make ia
Kamehameha a he make no hoi
ia kakou.”
Aka, mamuli o ka paakiki ame ka
maalea o na olelo a
Kameeiamoku, ua puni ke ’lii, a
o ka ae no ia e holo maluna o na
sail on the canoes. When they
arrived at Kawaihae, [692]they
saw that the place was covered
with a multitude of people. The
chief Keoua then realized that he
would be killed, so he reached
for a cord and tied around his
person. The men whom
Kamehameha sent to him said:
“It is high time for you to be
girding up your loins; you will be
killed for being cruel to others,
for rebelling, for disobeying the
laws of the chief.” Then Keoua
and his retinue wailed with loud
voices. Kamanawa and
Kameeiamoku seized Keoua and
held his head under the water
until he died, whence he was
taken and baked in the imu. After
Keoua died, one of his
attendants, Kaoleioku, 289 begged
Kamehameha, “O ye chief! grant
me protection that would save
me.” Kamehameha gave him the
papa 290 as such; he rejected it,
saying that could not save him.
Kamehameha next gave the
water of Ahukini (perhaps this
water is still at Kawaihae at this
time). He persisted in his refusal,
saying that could not save him.
So Kamehameha granted him
wa a. I ka holo ana o lakou nei a
hiki ma Kawaihae, [693]ike aku la
lakou, aole o kana mai ua mea
he kanaka e kuku mai ana
mauka. O ke ’lii o Keoua hoi, ua
ike e ia e make ana oia, lalau
aku la oia i ke kaula a hikii iho la
i ka ma-i a paa. Eia hoi ka olelo
a na kanaka a Kamehameha i
hoouna ’ku ai: “Ke hikii la ka hoi
oe e hikii ai i ko ma-i, e make
ana hoi paha oe he hana aloha
ole i kanaka, he kipi, he hoolohe
ole i ke kanawai o ke ’lii.” Ia wa,
uwe ae la o Keoua me ka leo nui
a me na kahu pu kekahi. O ka
hopu aku la no ia o Kamanawa a
me Kameeiamoku ia Keoua, a
lumai iho la iloko o ke kai a
make, lawe ia ’ku la a kalua ia i
ka imu. A make o Keoua, nonoi
aku la kekahi kahu ona ia
Kamehameha, oia hoi o
Kaoleioku: “E ka lani-e! i
kanawai no’u e ola ’i.” Haawi aku
o Kamehameha i ka papa he
kanawai ia, hoole mai kela, aole
au e ola ia kanawai. Haawi hou
o Kamehameha i ka wai o
Ahukini, aia no paha ia wai ma
Kawaihae a hiki i keia la, hoole
no kela, aole au e ola ia
kanawai. Haawi aku o
the mamalahoa, saying at the
same time, “No subject and no
chief shall take your life; you
may live!” The other chiefs
objected to this [gift] and said
that mamalalaau should be given
instead, meaning by this a law
which would allow of his being
killed; but Kamehameha would
not concede, for he had already
spoken. Then one of Keoua’s
attendants, Wailama, cried as
follows:
My lord of the driving rain,
The rain flying in the upland of
Auaulele:
The rain flies, flying with the
wind,
Flying to the headwater [the
spring] to give it life.
My lord from [the land of] the
waterfall.
After this Kamehameha sent
some canoes to sail ahead to
Oahu. These canoes touched at
Haneoo, Hana. Kahekili had
arrived from Oahu, and it was
made known that it was his
intention to wage war on
Kamehameha. Kamehameha
was sent for. He came from
Kamehameha i ke kanawai he
Mamalahoa me ka olelo aku:
“Aohe makaainana, aohe alii e
kii a lawe ae i kou ola, ua
lanakila oe.” Hoole mai hoi na ’lii,
i mamalalaau kanawai, o ke ano
oia, he kanawai e make ai, aole
nae he ae aku o Kamehameha,
ua hai kela i ka olelo paa
mamua. Ia wa, uwe iho la kekahi
wahi kahu o Keoua, o Wailama
ka inoa, penei:
Kuu haku i ka ua haao
Ke lele mauka o Auaulele
Lele ka ua, lele pu me ka
makani,
Lele poo a na ka wai o ka ha
Kuu haku mai ka wai haule poo.
Mahope iho, hoouna ku ’la o
Kamehameha i kekahi mau waa
e holo e mamua i Oahu, a pae
aku la ua mau waa nei i Haneoo
ma Hana. Ua holo mai hoi o
Kahekili mai Oahu mai, a lohe ia
ae la he manao kaua kona ia
Kamehameha. Kii ia ku la o
Kamehameha ma Hawaii, a hiki
Hawaii, and on arriving the
fighting began, and was kept up
until Kahekili was defeated.
Kahekili returned to Oahu while
Kamehameha returned to
Hawaii. Kamehameha, however,
set up the image called
Kawalakii, 291 clothing it with
ahuula and with mahiole for a
hat; a spear and a war club of
Kona were placed by it, and it
was consecrated to Malio.
Because Kahekili’s famous
soldier, Keawepuahiki, saw that
it did not move he went and
struck at it with a club and broke
it into small pieces. Kahekili sent
another famous soldier,
Kapakahili by name, to battle
with Kamehameha, and they
fought here on Maui until
Kapakahili was defeated. Then
Kamehameha returned to
Hawaii, and when he heard of
Kahekili’s death he went after his
kingdom. Then Kaiana rebelled,
but was not victorious over
Kamehameha.
That was when Kamehameha
commenced the cultivation at
Ualakaa; 292 the chief was three
years on Oahu; then he came to
mai la, o ka hoomaka no ia o ke
kaua a hee o Kahekili. Hoi aku la
o Kahekili i Oahu, a hoi no hoi o
Kamehameha i Hawaii. Kukulu
iho la nae o Kamehameha i ke
kii o Kawalakii ka inoa, a hoaahu
ia i ka ahuula a hoopapale ia i ka
mahiole, a hookau ia iho la ka
ihe, laau pololu o Kona, ua
hoomalu ia na Malio. No ka ike
aku o ke koa kaulana o Kahekili,
oia o Keawepuahiki i ka oni ole,
o kona kii no ia a hili me ka laau
a haihai liilii iho la. Hoouna hou
mai o Kahekili i kekahi koa
kaulana, o Kapakahili ka inoa, e
holo e kaua me Kamehameha, a
ma Maui nei no kahi i kaua ai a
hee o Kapakahili. O ka hoi no ia
o Kamehameha a Hawaii; a lohe
i ka make o Kahekili, o ke kii no
ia i ka aina, a kipi mai hoi o
Kaiana, aole nae i lanakila
maluna o Kamehameha.
O ka hoomaka ana ia o
Kamehameha e mahi ia
Ualakaa; ekolu makahiki o ke ’lii
i Oahu hoi mai a Lahaina, he
Lahaina. That was the time of
the sounding reed, 293 that is, a
thinned stem of coconut leaf
placed on a flat piece of wood
which fitted in the mouth; or it
may be fibrous lauhala, and so
forth. After three years here, he
returned to Hawaii.
niaukani ia wa, oia hoi he niau
me ka laau palahalaha maikai e
komo pono ana i ka waha, a he
lauhala paha a pela aku; ekolu
makahiki maanei o ka huli hoi no
ia i Hawaii.
[Keakaloloa.] [694]

[Keakaloloa.] [571]

1 This was termed his maunu (bait), a

necessity for the priest in seeking
the acceptance or recognition of a
deceased person by his ancestral spirit
(aumakua). Also in sorcery, to the
anaana or praying-to-death priest,
one’s maunu was looked upon as most
efficacious. ↑
2 Box, or coffin, brings this to modern
times. In former days an old canoe
or section thereof served the purpose,
as found in some ancient burial
caves. ↑
3 Not all bodies were prepared for
burial in this manner. Some were
laid full length in a basket formed of a
plaited coconut leaf. ↑
4 The provisioning of a corpse with
supposed needed supplies bears out
the idea of their belief that the soul at
death goes out and wanders on,
seeking friends and living much as in
the present life. ↑
5 Secret burial was the rule for the
preservation of one’s bones, hence
the care that even the traces of dirt
removed should not reveal a place of
interment. ↑
6 Under-house burials were probably
chosen as a security, though
instances are known where affection
was the prime motive. ↑
7 Claiming the services of their
aumakuas for companionship and
direction in the spirit-world lest he
wander aimlessly alone. ↑
8 This bears out note 3. The position
of the body at burial pointing to the
west was said by Fornander to indicate
a general belief as to its being the
direction of the original home of their
gods and ancestors, whither their spirits
would depart. ↑
9 Tradition points to the general
respect of the trust imposed on the
caretaker of such places; to betray their
trust, it was believed, would be followed
by dire consequences. ↑
10 Both of these places are on the
western shore of Maui, Kekaa being
not far distant from Lahaina, and
Kamaomao on the peninsula. ↑
11 Another point in the belief of life after
death being much the same as in
this world. ↑
12 Guides in the form of aumakuas
(ancestral gods) and unihipilis
(familiar spirits). ↑
13 The owl was one of the most popular
objects possessing aumakua
attributes. ↑
14 These various Soul’s Leap localities
make provision as the point of
departure for the soul at death in its
leap to find its aumakuas for guidance
and companionship, or failing such, to
descend to the realm of Milu. ↑
15 No’a, the game of hiding a stone
under a cloth or piece of kapa. ↑
16 The ohelo (Vaccinium reticulatum)
grows at high elevations, and is
familiar to volcano visitors; it produces
a fleshy berry, which in ancient time
was held by Hawaiians to be sacred to
the fire-goddess Pele as a propitiatory
offering. Queen Kapiolani, in her
memorable visit to the volcano of
Kilauea in 1824 to defy Pele and break
down the superstition and dread of her
race, among other things ate of these
ohelo berries, hitherto held sacred. ↑
17 Kahiki, abroad; foreign. ↑
18 This introduces a new sister in the
Pele family. ↑
19 A familiar mythical cloud land
supposed to exist to the west, some
three days sail from this group. ↑
20This is a familiar traditionary
character from one of the earliest of
Hawaiian legends. See Fornander
Collection, Vol. i, pp. 32 et seq. ↑
21 This distribution was to localities on
the different islands once under
volcanic fire. ↑
22 Kaohelo, the ohelo, was not a deity of
Pele so much as a supposed
specially efficacious propitiatory sacred
offering to her, hence, kapued from any
other use. ↑
23 Koolau, the windward side and
district of the island of Oahu. ↑
24 Heeia, a large division of Koolau,
adjoining Kaneohe. ↑
25Ahui-maia-pakana-loa signifies the
“long pendent stem of a bunch of
bananas.” ↑
26 Women were restricted from eating
certain kinds of bananas under
priestly rule. ↑
27 Ohelo berries thrown into the
volcano were supposed to be the
acceptable offering, originating perhaps
from the fact that their cool nature
made it welcome to Pele’s parched
throat. ↑
28 As a propitiatory offering. ↑
29 Hiiaka, the favorite sister of Pele, is
also the favorite heroine of Hawaiian
story, with possibly one exception,
Hina. ↑
30 The name of this cold wind is
figurative of love chilled through, or
by, desertion. ↑
31 The precipitous Koolau mountain
range is poetically referred to as the
blue palis, or shady precipices. ↑
32 Ka-ohelo-ula, lit., the red ohelo. ↑
33 Ku-maka-ohuohu, large, heavy-eyed
Ku; a name applying more as one of
the characteristic titles of the god Ku,
than that of kahuna (priest). ↑
34 Canes of Hawaii: Sugar-cane
(Saccharum officinarum) was found
indigenous in these islands by Cook on
his arrival. ↑
35 Laukona is one of the several
ribbon-canes. The name means
Kona leaf, and may have reference to a
strong, unyielding nature of the leaf
rather than its white stripes. ↑
36 Papaa is a purple cane. ↑
37 Another of the striped or ribbon
canes, as shown in the account. It is
held to be efficacious in love affairs.
The name manu (bird) lele (fly or leap),
hence its application. ↑
38Honua-ula, signifying red foundation
or basis. It is one of the dark
canes. ↑
39 No cane now grown here known by
this name. ↑
40 Opukea, the name indicates this as
a white cane. ↑
41This may be known to the kahuna
profession; the name is new to sugar
men. ↑
42 Better known simply as Palani; one
of the soft purple canes. ↑
43Ainakea, probably the best known
and choicest of the Hawaiian canes
and belongs to the variegated class. ↑
44 Iliopua, lit., cloud skin is in the cloud
land of doubt. It is not recognized. ↑
45 This variety of cane is also unknown,
either as malolo or puahala. ↑
46 Aweoweo, name for the locality of its
discovery, at height altitude on
Hawaii, not among the listed Hawaiian
canes, either as Aweoweo or Ohia.
There are several other varieties
belonging to the list of the indigenous
canes of these islands, viz.: uala,
oliana, lahi and akilolo, some of which
were known as Puaole (flowerless)
canes, i.e., they did not tassel as did
other mature canes in the fall season. ↑
47 The oo, or digger, of Hawaii (the only
agricultural implement the people
had) of necessity was made from the
hardest woods. While the character of
the pandanus wood shows a pithy core,
there are some varieties in which this is
small, but in all cases the outer portion
—as with palms in general—furnished
a hard fibrous-grained wood, yet
readier reduced to size and shape for
use than other available woods from
this fact. With the coming of whaleships
Hawaiians adopted the whale-men’s
spade, hence the oo’s of today are of
that type but heavier. ↑
48 Kahaloaka. ↑
49Aalii (Dodonaca viscosa), a tree of
some 20–25 feet, valued for its hard
wood. ↑
50 Kahikinui, a district of Maui on
southwestern slope of Haleakala. ↑
51 Bambu (Bambusa vulgaris), native
name, ohe; supposed to have been
introduced from China. Tradition credits
it to Kahiki, the indefinite foreign land. ↑
52 Used as a knife by selection of
sharp-edged split portions. ↑
53 For this purpose the inner side of the
bambu was cut on split strips seldom
over half inch in width in zigzag, plain
and ornate diamond, lozenge, or other
pattern, principally in straight and
angular lines some four to six inches in
length—at one end only. These printing
sticks were about a foot long. ↑
54 It is of record that shipments of oil in
bambus have been made from Tahiti
in lieu of casks. ↑
55 Homaikaohe, lit., bring hither the
bambu, i.e., that cutting instrument
for use in the ceremony. ↑
56 The twin hills back of Hilo town take
this same name. ↑
57 Poha, burst; kea, in the eastern
section of Maui, among other
definitions is that of light rain or mist,
and together may be taken to refer to
the influence of this famous grove in
bursting the rain clouds. ↑
58 Hinai, basket; so named, likely, from
this grove having furnished a quality
suitable for such purpose. Unless for
lobster baskets it has no such general
use here. ↑
59 Coconut Notes: Coconut (Cocos
nucifera). ↑
60 Occasional reference is made to
Apua as a brother of Aukelenuiaiku,
though no such name appears in the
Iku family, unless it be accepted as an
abbreviation of Kapukapuaiku of which
it forms a part, and if so has suffered a
further reduction from Kapua, a more
natural division. These references are
at fault, however, since Aukele was the
youngest son of the family. ↑
61 Hoolaha ia, proclaimed it, i.e., gave
publicity throughout the land of its
edible quality. ↑
62Manu; this part of the canoe is now
known as the curved-up end, and
could not afford sitting space for a
voyage. ↑
63 Halapepe (Dracaena aurea), a
medium sized tree furnishing a soft
whitish wood. Is said to have been
used on this account for the carving of
idols, but its perishable nature hardly
warrants such a statement. ↑
64 Kahaualea adjoins Kalapana, in
Puna, and is famed for its ancient
heiau of Wahaula, which, with the
temple of Mookini at Puuepa, Kohala,
marks the advent of the high priest
Paao, and the introduction of the
idolatrous ritual and practices of the
South Pacific into these islands. ↑
65 An introduction credited to
Laamaikahiki from Tahiti. ↑
66 These drums were hollowed
sections of a coconut tree or log,
over the top end of which was drawn
the shark, or kala skin, for sound by
tapping with the fingers, not beaten with
sticks. These were of various sizes for
use in sitting, kneeling, or standing
position, the drums standing upright,
with perforations around the lower half
which served the double purpose of
emitting sound, and means of
stretching the fish-skin drumhead. ↑
67 These three “eyes” of a coconut give
it the semblance of a monkey face. It
is the lower eye that can be pierced to
extract its fluid. ↑
68 As twine or cord this is the material
furnishing the durable, springy coir
cordage of commerce. ↑
69In this and the following paragraphs
the writer shows a leaning to high
market values. ↑
70 This described process of oil making
from coconut water is ingenious, and
would relegate the copra trade into the
discard of antiquity. ↑
71 Props, arms or branches, to, or on
which the feathers for the formation
of the cylindrical form of the kahilis
were fastened. ↑
72 Resident familiar with the conditions
of the premises. ↑
73 Hamoa, a section of Hana a little to
the southward of Kauiki. ↑
74 The bailing place was forward of the
central part of the canoe. ↑
75 The steerman’s position at the after
seat of the canoe. ↑
76 Keakamanu, lit., bird laughter, or
more properly bird shadow. ↑
77 The land of Waiohonu, with
Pohakuloa as its landing, was a
division south of Hamoa. ↑
78 Paio, or Elepaio bird, while an
attendant on canoe builders to direct
them in the selection of koa trees free
of defect, this is the first instance in
which it does prophetic service over a
banana field. ↑
79 Indicative of long growth, luxuriant
cane. ↑
80 Konohiki, the head man appointed to
superintend the people of an
ahupuaa, or division of a district for its
highest rental-tax returns. ↑
81 It was considered customary for
boys to be named after the father’s
side of his house and girls after the
mother’s. ↑
82 A point on the shore line of the
Lualailua division of Kahikinui. ↑
83 Puakai, lit., sea-flower. ↑
84 Honuaula is the name of the
southwest district of Maui, one cove
of which is noted as visited by La
Pérouse on his fateful voyage in
1786. ↑
85 Puuloa, Pearl Harbor. ↑
86 Name of a division of land in the
Pearl Harbor section. ↑
87 He uwe helu was the recitation, in
wailing, of the virtues and
reminiscences of the one mourned
for. ↑
88 Pohaku, stone; haele, to go or come;
hence, wandering stone. ↑
89 Piikea was the Princess of Hana
who was sought and won by proxy
as wife of Umi, of Hawaii, subsequently
enlisting his aid in defense of her
injured brother’s cause, they invaded
the district and captured the supposed
impregnable fortress of Kauiki. ↑
90Piimaiwaa was one of Umi’s famous
warriors; the one who captured
Kauiki. ↑
91This name, signifying battle of
hundreds of thousands, may have
been given to commemorate the above
event. ↑
92 Ahui-maia-apa-Kanaloa, so divided,
becomes the “mischievous
Kanaloa’s bunch of bananas”; Kanaloa,
one of the principal deities of Hawaiian
mythology, though not noted for
beneficent gifts. Another division, such
as Ahui-maia-a-pakanaloa, makes it the
“banana bunch of Pakanaloa.” ↑
93 This was the important hewing and
carving instrument of early
Hawaiians, made from the finest and
hardest of clingstone, and of various
sizes for the work designed, whether
for quarrying rock, felling trees and
shaping them for canoes, for house
construction, surf-boards, carving of
idols, etc., for it was axe, adze, chisel,
gouge and plane to the patient
workman. ↑
94 Olona, Hawaiian hemp (Touchardia
latifolia), a fiber highly prized for
tenacity and durability.—Hillebrand’s
Hawaiian Flora. ↑
 Awa (Piper methysticum), the
95
intoxicating plant throughout
Polynesia. ↑
96Tradition shows it to be a favorite
with sharks at the hands of
kahunas. ↑
97 This living separately may refer to a
time prior to Halawa’s becoming a
part of the district of Ewa. ↑
98 Nihopuaa, lit., hog’s tusk, probably
from a resemblance in the sprouts. ↑
99 This relates one of the ceremonies
of a sorcerer-priest. ↑
100 Drunk with awa. ↑
101 This is the Akua noho of the
sorcerer. ↑
102Awa was supposed to be the
favorite of the gods, hence an
acceptable offering on all occasions. ↑
103 As offerings to propitiate the forest
deities. ↑
104 Imu or umu, the underground oven
of heated stones. ↑
105 It will be noticed that all but one of
those named deities are
characteristics of Ku, of the Hawaiian
trinity. ↑
106 This is the generally preferred forest
tree for canoes. ↑
107 Trimming off all branches and
roughly shaping the log into canoe
form. ↑
108 Ahakea, a Bobea of several
varieties. ↑
109
Kiapuapu, the forward curving portion
of the canoe’s rim, generally known
as the manu. ↑
110 Hoonolunolu, the straight part of the
rim. ↑
111 Oio, a between section of the rim, of
fine or straight grain. ↑
112 Unu, the after curving portion of the
rim, known also as the after manu. ↑
113 Aha, cord or sennit. ↑
114 Lolo, the name of the hog-sacrifice
ceremony at the finishing of a
canoe; its consecration, when the deity
is invoked to witness its satisfactory
completion. ↑
115 Ama and iako, the longitudinal and
arched sticks forming the
outrigger. ↑
116 The two knees of a canoe, termed
wae, are affixed across the canoe
near the iako, to stiffen and strengthen
the sides of the craft. ↑
117 Every occupation had its special
priests and deities. ↑
118The elepaio (Chasiempis
sandwichensis) is the generally
credited agent for detecting defective
koa trees, not the alala. ↑
119 Maile (Alyxia olivaeformis), Hawaii’s
fragrant evergreen. ↑
120 Mailelaulii, small-leaved maile. ↑ a b
121 These places named are of Kauai. ↑
122 Localities on Oahu. ↑
123 Puaena is the eastern point of
Waialua harbor; Ehukai, sea-spray.
The saying “Sea-spray of Puaena” is
from its misty appearance from the
surf-spray of that windward locality. ↑
124 The defeated suitor for the hand of
Laieikawai, famed princess of
Paliuli. ↑
125 Mailehaiwale, easily broken or
brittle maile. ↑
126 Mailekaluhea, maile of luxuriant
growth. ↑
127 Mailepakaha, greedy maile. ↑
128 As note 3, these places and
persons are of Kauai. ↑
129 Palani, Surgeon-fish (Teuthis
matoides). ↑
130 Maikoiko, Surgeon-fish (Teuthis
lineolatus). ↑
131 The writer here makes reference to
his absence for a time in cold
regions as a reason or excuse for any
shortcomings of his paper. ↑
132 Wiliwili (Erythrina monosperma), a
medium sized tree of exceedingly
light wood; admirable for surf-boards. ↑
133 These canoes would of necessity
be for the use of a single person,
and while handy to handle were not of
a durable kind, hence they were limited.
Single canoes were termed kaukahi,
also kookahi. ↑
134A’ua’u, mullet of a certain age or
size; a new species classed as
Chaenomugil. ↑
135 The several varieties of trees referred
to by Hawaiians as ohias belong to
two classes, according to the botanist,
viz., Metrosideros and Eugenia. ↑
136Ohia kumakua, “parent standing
ohia” seems inappropriate for this
described tree. ↑
137 Ohia puakea, white flowering ohia,
its fruit also white. ↑
138Like the above except that it is red,
commonly termed “ohia ai”, eating
apple (Eugenia malaccensis). ↑
139Puaena, the eastern point of
Waialua harbor; and Ukoa, the
famous fish-pond of that village. ↑
140 Kukaohialaka seems to have been
a name conjured around ohias;
literally it signifies “stand the tame
ohia”. In the legend of Kaulu,
Fornander Coll., vol. i., p. 522, his wife
was Hina-ulu-ohia, “ohia propagating
Hina”. ↑
141 Waiakea, lit., broad or expansive
water; a well-known section of
Hilo. ↑
142 Ohia lehua, or simply lehua
(Metrosideros polymorpha), is the
most prevalent forest tree of the
islands; is hard and durable; from it
many of the old-time idols were
made. ↑
143 O’upoopapale, lit., my head hat. ↑
144 This kuikawa ohia is not
recognized. ↑
145 Ohia ha (Eugenia Sandwicensis) is
the tallest of its species, attaining at