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PALGRAVE TEXTS IN COUNSELLING AND PSYCHOTHERAPY
Series Editors: Arlene Vetere · Rudi Dallos

Relational
Processes in
Counselling and
Psychotherapy
Supervision

Edited by
Ottar Ness · Sheila McNamee · Øyvind Kvello
Palgrave Texts in Counselling and Psychotherapy

Series Editors
Arlene Vetere, Family Therapy and Systemic Practice, VID
Specialized University, Oslo, Norway
Rudi Dallos, Clinical Psychology, Plymouth University,
Plymouth, UK
This series introduces readers to the theory and practice of counselling
and psychotherapy across a wide range of topical issues. Ideal for both
trainees and practitioners, the books will appeal to anyone wishing to
use counselling and psychotherapeutic skills and will be particularly rele-
vant to workers in health, education, social work and related settings.
The books in this series emphasise an integrative orientation weaving
together a variety of models including, psychodynamic, attachment,
trauma, narrative and systemic ideas. The books are written in an acces-
sible and readable style with a focus on practice. Each text offers theoret-
ical background and guidance for practice, with creative use of clinical
examples.
Arlene Vetere, Professor of Family Therapy and Systemic Practice at
VID Specialized University, Oslo, Norway.
Rudi Dallos, Emeritus Professor, Department of Clinical Psychology,
University of Plymouth, UK.

More information about this series at

http://www.palgrave.com/gp/series/16540
 Ottar Ness · Sheila McNamee ·
Øyvind Kvello
Editors

Relational Processes
in Counselling
and Psychotherapy
Supervision
Editors
Ottar Ness Sheila McNamee
Department of Education and Lifelong Department of Communication
Learning University of New Hampshire
Norwegian University of Science and Durham, NH, USA
Technology
Trondheim, Norway

Øyvind Kvello
Department of Education and Lifelong
Learning
Norwegian University of Science and
Technology
Trondheim, Norway

ISSN 2662-9127 ISSN 2662-9135 (electronic)

Palgrave Texts in Counselling and Psychotherapy
ISBN 978-3-030-71009-5 ISBN 978-3-030-71010-1 (eBook)
https://doi.org/10.1007/978-3-030-71010-1

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature
Switzerland AG 2021
This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher,
whether the whole or part of the material is concerned, specifically the rights of translation, reprinting,
reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical
way, and transmission or information storage and retrieval, electronic adaptation, computer software,
or by similar or dissimilar methodology now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are exempt
from the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information in this
book are believed to be true and accurate at the date of publication. Neither the publisher nor the
authors or the editors give a warranty, expressed or implied, with respect to the material contained
herein or for any errors or omissions that may have been made. The publisher remains neutral with
regard to jurisdictional claims in published maps and institutional affiliations.

Cover illustration: Sergey Ryumin/Getty Images

This Palgrave Macmillan imprint is published by the registered company Springer Nature Switzerland
AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 Contents

1 Introduction 1
Ottar Ness, Sheila McNamee, and Øyvind Kvello
Introduction 1
Organizing of the Book 3
2 Theoretical Foundations of Relational Processes
in Supervision 9
Sheila McNamee
A Pluralist Stance Towards Supervision 10
Supervision as Social Construction 13
Pluralist Supervision 19
References 23
3 Constructing Supervision: Integrating the Professional
and Personal into a Relational Self—An Invitation
to Relational Integration 25
John Burnham and Barbara McKay
Integration and Distinguishing: Towards a Concept
of Relational Integration 25

v
vi Contents

Significance for Supervision 27

In the Beginning… Is the Personal 28
Significance for Supervision 29
Significance for Supervision 30
Ethics of the Relationship Between Personal
and Professional 30
Significance for Supervision 31
Reflexive Loop Between Personal and Professional
and the Issue of Transferable Risk 31
Significance for Supervision 32
The Coordinated Management of Meaning 33
Example (from Barbara). Mothers and Daughters 33
Social/Personal GgRRAAAACCEEESSSS… 40
Finding a Place for Feelings: Some Final Thoughts About
Our Conversation 50
References 51
4 Relational Responsibility: Ethics and Power
in Supervision 55
Sheila McNamee and Julie Tilsen
Introduction 55
Content or Process? 57
References 74
5 Making the Combination of Support and Social
Control Work in Supervision 77
Øyvind Kvello
Introduction 77
The Core Dimensions of Supervision 78
Words Are Not Neutral or Innocent 79
Supervising on How to Handle Family Resistance 80
Coping with Conflicting Discourses 82
Working/Therapeutic Alliance 88
Attachment Theory and Supervision: Building Trust 91
Concluding Remarks 93
References 94
 Contents vii

6 The Artistry of Stuck-Ness 103

Billy Hardy
Introduction 103
Being Stuck. What Is It? 106
Ending the Beginnings 116
References 117
7 ‘The Difference that Makes a Difference? A Qualitative
Study of Cultural Differences and Similarities
in Supervision’ 119
Philip Messent and Reenee Singh
Interviews and Analysis 123
Themes from Iranian Supervision Group 123
Themes from Interview with M 130
Themes from Supervision Across Region Interview 134
Discussion and Key Learning Points for Supervisors 138
Appendix 142
References 148
8 A Child-Friendly Supervision: Inviting Children
to Participate 151
Øyvind Kvello
Introduction: Strengthening Children’s Position 151
Strengthening Children’s Self-Agency 158
Learning Organizations 160
An Inclusive Practice: To Keep Children in Mind 161
Concluding Remarks 162
References 162
9 Safety and Self-Care of the Supervisor 167
Arlene Vetere
Introduction 167
Supervision and the Arousal of Anxiety 169
Empathy and the Supervisory Alliance 169
Attentiveness and Attunement 170
Supervision and Therapy: ‘The Continuous Flow of Our
Work…’ 172
viii Contents

Conclusion 174
References 175

Index 177
 Notes on Contributors

John Burnham is a consultant family and systemic psychotherapist,

with forty years of working with families, couples and individuals. He
works at Parkview Clinic, Birmingham Children’s Hospital where he is
also director of the systemic training programmes in therapy and super-
vision. He is formerly Director of Training at KCC London. As well as
training in the UK he teaches in a variety of contexts overseas including
Scandinavia, The Netherlands, the United States and South America. He
is past Visiting Fellow at Northumbria University and a Fellow of the
Academy of Social Sciences.
Billy Hardy is an independent Consultant Systemic Psychotherapist,
Supervisor and Trainer living and working in Wales, UK. He recently
moved from a full-time University context into a new phase of prac-
tice, learning and consultancy. He is a Taos Associate and member of
the United Kingdom Council for Psychotherapy. He, with colleagues,
is embarking on forming a not-for-profit organization—the centre for
systemic studies—to develop and sustain systemic thinking and prac-
tices. He has optimistic hopes for the reconnection and re-humanization

ix
x Notes on Contributors

process in 2021, and the return to and valuing of the relational and social
connections we need as the human species.
Øyvind Kvello is Professor of Special Education at the Norwegian
University of Science and Technology (NTNU) and Professor at the
Department of Health and Social Studies University of South-Eastern
Norway. For several years, he worked at Child and Adolescent Psychi-
atry, School Psychology Service, Child Protection Service as well as family
therapist. He has supervised over 100 Child Protection Services and
Nurse Services. He is the author on several books and articles, and
member of the board for different national departments in Norway.
Barbara McKay is the Director of the Institute of Family Therapy,
London. She is a social worker and systemic psychotherapist with experi-
ence of statutory and voluntary organizations. Barbara currently works
with several leadership teams to support change programmes using a
blend of systemic principles and business research. She is interested in
developing networks to expand this approach and she remains in prac-
tice as a therapist, supervisor, coach and consultant while continuing to
be excited and motivated by innovation and creative approaches to what
appear to be intractable problems.
Sheila McNamee is Professor of Communication at the University of
New Hampshire and co-founder and Vice President of the Taos Insti-
tute (taosinstitute.net). Her work is focused on dialogic transforma-
tion within a variety of social and institutional contexts including
psychotherapy, organizations, education and communities. Among her
most recent books are Research and Social Change: A Relational Construc-
tionist Approach, with Dian Marie Hosking (Routledge, 2012), Education
as Social Construction: Contributions to Theory, Research, and Practice, co-
edited with T. Dragonas, K. Gergen, E. Tseliou (Taos WorldShare, 2015)
and The Sage Handbook of Social Constructionist Practice, co-edited with
M. Gergen, C. Camargo-Borges, & E. Rasera (Sage, 2020).
Philip Messent worked in Child and Adolescent Mental Health
Services in London, UK for 30 years before retiring from the NHS in
2017. Since then, he has developed an Independent Practice, working
particularly with young asylum seekers, and alongside staff in the public
 Notes on Contributors xi

sector in developing services which are ethical, collaborative and trans-

parent. He is the current editor of the Journal of Family Therapy. He
is of white UK heritage and has a long-standing interest in working
across differences in culture, and in seeking to address inequalities in our
institutions, and in the services they deliver.
Ottar Ness is Professor of Counselling at the Norwegian University
of Science and Technology (NTNU), Adjunct Professor at the Family
Therapy and Systemic Practice programme at VID Specialized Univer-
sity, Oslo, Norway and Advisor at the Norwegian Competence Centre
for Mental Health Care (Napha). He is leading the Relational Welfare
and Well-being research group at NTNU. His work is focused on rela-
tional welfare and well-being focusing on citizenship, public value, social
justice and family therapy. Among his most recent books are Handbook
of Couples Therapy (in Norwegian, Fagbokforlaget, 2017), Handbook of
Family Therapy, co-edited with L. Lorås (in Norwegian, Fagbokforlaget,
2019), Beyond the Therapeutic State, co-edited with D. Lowenthal and
B. Hardy (Routledge, 2020) and Action Research in a Relational View:
Dialogue, Reflexivity, Power and Ethics, co-edited with L. Hersted and S.
Frimann (Routledge, 2020).
Reenee Singh is a Consultant Family and Systemic Psychotherapist and
Director at the Child and Family Practice, London, where she set up a
Centre for Intercultural Couples. She is the former CEO of the Asso-
ciation of Family Therapy and Systemic Practice in the UK and former
Editor of the Journal of Family Therapy. She is Visiting Professor at the
University of Bergamo. Reenee has written and edited four books and
numerous academic articles on ‘race’, culture and qualitative research.
She presents her work at a number of national and international confer-
ences and teaches all over the world. You can find out more about her at
www.reeneesingh.com.
Julie Tilsen lives on the traditional lands of the Dakota and Ojibwe
peoples in the United States. She is a therapist in private practice and
the author of Therapeutic Conversations with Queer Youth: Transcending
Homonormativity and Constructing Preferred Identities (2013, Rowman
& Littlefield); Narrative Approaches to Youth Work: Conversational Skills
xii Notes on Contributors

for a Critical Practice (2018, Routledge); and Queering Your Therapy

Practice: Narrative Therapy, Queer Theory, and Imagining New Identities
(Routledge, 2021). Julie’s work is featured in several counsellor training
videos, and she is a recipient of the Minnesota Association of Marriage
and Family Therapy Distinguished Service Award.
Arlene Vetere is Professor Emeritus of Family Therapy and Systemic
Practice, VID Specialized University, Oslo, Norway. Arlene is a clin-
ical psychologist and a systemic psychotherapist, trainer and supervisor
registered in the UK, where she resides. Her recent relevant publications
include: Interacting Selves, co-edited with Peter Stratton (2016, Rout-
ledge) and Supervision of Family Therapy and Systemic Practice, co-edited
with Jim Sheehan (2018, Springer).
 List of Figures

Fig. 2.1 Relational process of constructing realities 16

Fig. 3.1 Coordinated Management of Meaning 34
Fig. 3.2 CMM construction 36
Fig. 3.3 CMM construction 41
Fig. 3.4 Seat/sites of identity: Creating a conversation
between your personal and professional selves 44
Fig. 8.1 Different degrees of participation 156

xiii
 1
Introduction
Ottar Ness, Sheila McNamee, and Øyvind Kvello

Introduction
This book is focused on relational processes in supervision for coun-
selling and psychotherapy. The aim is first to introduce a relational
theoretical stance, second to apply that stance to the process of super-
vision and finally to offer practitioners immediately accessible resources

O. Ness (B) · Ø. Kvello

Department of Education and Lifelong Learning, Norwegian University of
Science and Technology, Trondheim, Norway
e-mail: ottar.ness@ntnu.no
Ø. Kvello
e-mail: oyvind.kvello@ntnu.no
S. McNamee
Department of Communication, University of New Hampshire,
Durham, NH, USA
e-mail: sheila.mcnamee@unh.edu

© The Author(s), under exclusive license to Springer Nature 1

Switzerland AG 2021
O. Ness et al. (eds.), Relational Processes in Counselling and Psychotherapy
Supervision, Palgrave Texts in Counselling and Psychotherapy,
https://doi.org/10.1007/978-3-030-71010-1_1
2 O. Ness et al.

for relational supervision. Within a relational perspective, supervisor

and supervisees are viewed as partners who co-construct the supervisory
process. Unlike other approaches to supervision where the emphasis is
on specific techniques and strategies for supervision, the relational orien-
tation of this volume invites supervisor and supervisee into different
understandings of the supervisory interaction. Central to this orientation
is what supervisor and supervisee co-create when engaging in interac-
tion. This focus directs our attention, for example, to the importance of
co-creating the therapeutic relation/alliance with special attention to the
well-being of the therapist, supervisee and the supervisor. Such a focus
enhances both supervisory and therapeutic practice. Supervision, from
this perspective, is focused on what participants are making together
rather than on the individual abilities, strengths and weaknesses of either
supervisor or supervisee.
Many therapists lack the time and space for offering clinical super-
vision to each other in ways that help clients cope with their stories
and help therapists cope with overwhelming demands. Focusing atten-
tion on relational processes—that is, what people do together—facilitates
the emergence of generative therapeutic outcomes. This is an impor-
tant distinction from supervision models that attempt to focus solely on
the supervisor and his/her skills, knowledge and techniques. Attention
to supervision processes opens new understandings of the relationships
into which supervisors and supervisees are inviting each other as they
work together. This orientation is responsive to the complex demands of
our contemporary situation where flexibility and situational sensitivity
are required. Additionally, relational supervision—by inviting super-
visor and supervisee to focus on their patterns of relating and how
those patterns generate local realities—serves as a parallel illustration of
the therapist/client therapeutic process championed by a collaborative,
constructionist orientation.
 1 Introduction 3

Organizing of the Book

This book focuses on basic concepts and practices of relational supervi-
sion in family therapy, social work, child protection and clinical mental
health work. In Chapter 2, Sheila McNamee lays out the theoret-
ical Foundations of Relational Processes in Supervision. This orienting
chapter introduces social construction and relational theory. Knowledge,
meaning and understanding are seen as achievements generated within
interactive processes. Thus, in abbreviated form, we can say that looking
at supervision as a relational process means focusing on what people
(supervisor, supervisee and client) do together and what their “doing”
makes. This is a departure from traditional approaches to supervision
where skills, techniques and specific abilities of the supervisor, supervisee
and/or client are the focus of attention. Social construction and rela-
tional theory are introduced as a pluralist stance that refigures how we
think about and engage in processes of supervision.
In Chapter 3, John Burnham and Barbara McKay write about inte-
grating the professional and personal into a relational self. It has long
been the case that psychotherapists and counsellors in training have been
required to address their participation in therapeutic relationships by
engaging in separate personal therapy as part of their qualifying courses.
Systemic psychotherapy has taken a different pathway. The relation-
ship between personal experience and professional practice is explored
as an integral part of training courses and not separated out. This is
also the case for those who go on to train as systemic supervisors where
personal and professional development is a requirement of the Asso-
ciation for Family Therapy (AFT). Once again, it is woven into the
fabric of training courses and embodied in the context, processes and
content of training courses. This chapter highlights the significance of
integrating our personal and professional experiences and makes the case
for closer consideration of possible distinctions and connections between
the two. It offers a position of relational integration achieved through a
willingness to rigorously explore the dance between our personal and
4 O. Ness et al.

professional lives. It begins with an overview of theory related to ideas

of integration and goes on to outline some systemic frameworks such as
the Social GgRRAAAACCEEESSSS1 and the Coordinated management
of meaning to illustrate the supervisory practice examples. It concludes
with a conversation between the two authors capturing some of their
own thoughts about how each area of life may have benefited or been
adversely affected by the other.
Chapter 4 introduces ethics and issues of power in the relational
process of supervision. The shift from a sense of universal, stable ethics
to a relational understanding of ethics is introduced. Power is similarly
refigured as a description of interactive dynamics and not a quality of a
person. In addition, the distinction between “content ethics” and “pro-
cess ethics” is presented. These revised understandings of ethics and
power open the door for embracing relational responsibility. If supervi-
sors, supervisees and clients are truly attentive to the process of relating,
they extend possibilities for being relationally responsible. This relational
ethic invites clients and supervisees to contest therapists’ and supervi-
sors’ meanings and practices as a way of influencing and informing how
the therapeutic and supervisory dialogue proceeds. The relational process
of this conversation is “negotiated dialogue”. Negotiated dialogue refers
to how supervisor and supervisee negotiate their ways forward in the
supervisory conversation. During this collaborative, negotiated dialogue,
supervisors and supervisees are informed by how both content ethics and
process ethics are transacted as they converse with clients.
In Chapter 5, Øyvind Kvello’s focus is on supervising professionals
who have double mandates when combining help and social control.
The Norwegian Child Protection Service (CPS) operates with a two-part
mandate as described, but the issue is transferable to other professional
contexts, such as forensic services and adult psychiatry. The double
mandate can be ethically and professionally challenging: After some time
where professionals are helping the family, the conclusion can be that the
parenting is not safe, and the children are moved to an institution or in
foster care. This often is experienced by the families as betrayals.

1 standsfor Gender, geography, Race, Religion, Age, Ability, Appearance, Accent, Class,
Culture, Ethnicity, Employment, Education, Spirituality, Sexuality, Sexual Orientation, and
……. Something else that we haven’t thought of yet!!
 1 Introduction 5

Information gathered by the professionals helping families can be

employed against the parent’s wishes, for example as information for the
court, where they decide if children should live in foster care or institu-
tions for a long time, or adoption of the child. Central themes in supervi-
sion of professionals at CPS are handling resistance by being transparent,
support the development of intrinsic motivation (may be developed by
the use of externalizing the problem and Motivational Interviewing),
and creating strong and often long-lasting working alliances. Supervisors
often are the “hands” that hold the professionals when they feel being
on the “top of the circle” and having a feeling of mastery, as well as
comforting when they feel like being on the “bottom of the circle”. In
the same way, professionals should be the hands for parents, and parents
should be supported to be the hands for their children.
In Chapter 6, Billy Hardy writes about the artistry of stuck-ness.
This chapter is an exploration of the sometimes thorny and challenging
position we may find ourselves in when we get stuck in our supervi-
sory practice. Whenever we are faced with such dilemmas or an impasse
there is not always an easy fix or one definitive strategy. The challenge
as supervisors is to draw on our own creative practices. These are some-
times unusual, different and highly attuned and personal to the moment
you find yourself in. These intimate spaces of learning and transforma-
tion take on different forms, responsibilities and responses. This chapter
offers some vignettes [composite moments] from practice which illus-
trates useful learning, challenging ways of thinking, and learning across
different contexts. Remaining open to the complexity of the relationships
we create and re-create whilst privileging the learning creates potential
for change and transformation. Stuck-ness as it has been named in this
chapter is part of the process of learning and change. In supervisory rela-
tionships learning to be stuck and working with it can be framed as
competence and expertise or supervisory presence held by and within
supervisory relationships.
In Chapter 7, Philip Messent and Reenee Singh describe a qualita-
tive study investigating how systemic supervision across differences in
culture can best be delivered. The authors interviewed their supervisees
6 O. Ness et al.

regarding their experiences of supervision with supervisors of the same or

different cultures, using Thematic Analysis to cluster emergent themes.
Conclusions drawn from this analysis and building upon existing liter-
ature to guide supervisors in undertaking supervision across differences
in culture both within individual countries and across regions included:
a need to meet gaps in understanding with respect, and bearing witness
to supervisees’ emotional responses to their clients; the usefulness of a
written summary in bridging language difference; the need for white
supervisors to acknowledge their own necessary involvement in privilege,
discrimination and racism, rejecting defensiveness; the need to maintain
curiousity, acceptance and a non-judgmental attitude; including culture
in case discussions and reviewing the supervisory process.
In Chapter 8, Øyvind Kvello writes about a child-friendly supervi-
sion focusing on letting children participate. There is a long-standing
tradition to leave children out when making decisions about their lives.
It is an important ethical decision of inviting children to participate.
Themes in this chapter include how supervisors can support a prac-
tice for children’s participation, strengthening agency and supporting the
professionals to gain competence in talking with children. It is some-
times a challenge to develop new ways of working, which assumes the
characteristics of learning organizations, because individual changes will
not be sufficient to change values the organizations are based on, or
the professionals’ habits or attitudes. Children’s participation assumes
agency. Supervisors might strengthen professionals’ agency, which in turn
support the development of children’s agency.
In the closing chapter, Arlene Vetere writes about the safety and self-
care of the supervisor. She opens with Bertgers poignant words; We are
open to absorbing profound loss, hurt and mistrust from our clients but also
to the stimulation of those states, present in us all . She wrote this while
working for the London Underground staff counselling service in 2001,
in which she explores the double-sided nature of the emotional impacts
in our therapeutic work. When we include the supervisor in the above
quotation, we might wonder about the triple sided nature of the impacts
for the supervisor, as they live within, and reflect on, the triangle of
supervisor-therapist-client and their respective interlocking contexts of
Another random document with
no related content on Scribd:
bottom where I was rubbed
against the coral until my back
was all cut up. After this I
recovered myself and swam up,
and this time I was caught in an
eel hole, and there I was rolled
about by the surf until I was
almost out of breath. Had I been
a boy from the backwoods I
would have been killed, and you
would not have known how, and
how pitiful that would have
been.”
To those who may be reading
this story, it is plain to all the fair
sex 43 that Aukelenuiaiku was a
deceiver, and that his scratches
and bites came from another
source altogether. The trait,
however, will be found in his
descendants in these latter days.
And here we see that his wife
was not to be deceived by him.
CHAPTER XV.
aho. Ina owau a he keiki no ka
uka lae laau, ina ua make, aole
la oe e ike i ko’u make ana. Ehia
ka hoi mea aloha o ko kaua
noho ana o ke ao.”
Ma keia kamailio ana, ua
maopopo loa i na Anekelope
maka palupalu a pau loa, e nana
ana i keia moolelo, he kalohe io
no o Aukelenuiaiku. A ua pili mai
no ia hana mua i ka poe o neia
mau la e hooipoipo ana, a
nolaila he hana no ia a ke keiki
Aukelenuiaiku e loaa ana i kona
mau hooilina o keia mau la hope
nei. A maanei no hoi e ike ai
kakou i ko ka wahine puni ole.
MOKUNA XV.
 How Namakaokahai
Quarreled with Her
Cousins Pele and
Hiiaka.
With all Aukelenuiaiku’s smooth
words, his wife did not believe
him. She then said to him: “Say,
cunning, do you think I am a fool,
and am not aware of your doings
and your deceit? I know that you
have a woman whom you go
down every day to see. So here
is what I wish to say to you: The
outside of your body is free to
others, but your skin and flesh
are my property, and I do not
want to have you scratched and
ill-treated.”
With all this advice from his wife,
still Aukelenuiaiku did not take
heed; they were as nothing to
him, for he kept on going down
to fish. When Aukelenuiaiku
came back from his next trip his
body was scratched and bitten
all over and his neck was cut in
several places. When
Namakaokahai saw how her
husband was all cut up, [104]and
Ka Hakaka ana o
Namakaokahai me na
Kaikaina, oia o Pele a
me Hiiaka.
Ma keia mau olelo a
Aukelenuiaiku, aohe nalowale i
kana wahine, ia Namakaokahai.
I aku ka wahine: “E maalea, kuhi
ana anei oe he naaupo au, i kau
mau hana, a me kau mau olelo
hoopunipuni? Ua maopopo ia’u,
he wahine kau o kai e iho mau
nei oe i na la a pau loa. Nolaila,
eia ko’u manao ia oe: “E noa ko
kino ia hai, mawaho, a o ka ili a
me ka io, na’u ia na ka mea
waiwai, aole o’u makemake e
uwau, a e hana ino ia oe.”
Ma keia mau olelo a ka wahine,
heaha la ia ia Aukelenuiaiku, he
mea ole. Hoomau aku la no ia i
ka iho i ke kamakoi, a ma keia
iho hou ana a Aukelenuiaiku, a
hoi mai aohe kino i koe i ka
uwau a me ke nahu ia, a pela
me ka ai i ka uwau ia. [105]A ike
ka wahine, o Namakaokahai, i
ka pau loa o ka ili o ke kane i ka
uwau ia, a me ka hoolohe ole no
how he had disregarded her
words of advice, she grew less
angry of him and transferred all
her anger to her cousins, Pele
and Hiiaka.
We will here see how
Namakaokahai ill-treated her
own cousins, her own flesh and
blood. When Namakaokahai’s
anger was aroused she seized
her cousins and gave them a
severe beating. When the
brothers saw this they jumped in
to help the girls, but this
interference was of no avail, for
Namakaokahai gave her
brothers some of the beating,
and she gave them so much that
they all had a hard time to save
themselves. Because of this the
cousins rose and departed to
some other place to dwell; but
Namakaokahai followed them
and again drove them away. The
cousins in the meantime thought
that she would forget the cause
of her anger, but she followed
after them and drove them away
from their new home. At this
persistency on their cousin’s
part, they vowed that they would
never again turn back, nor ever
hoi o ke kane ia ia, ke ao aku,
nolaila, haalehe ia i ka huhu i ke
kane, a lilo kona huhu i na
kaikaina, ia Pele a me Hiiaka.
Maanei, e nana pono kakou i ka
huhu aloha ole o Namakaokahai
i kona mau hoahanau o ka
pupuu hookahi, a me ka
lewalewa. A hoomaka o
Namakaokahai i ka huhu, lalau
aku la ia i na kaikaina a pepehi.
Ma keia pepehi ana o
Namakaokahai, lele mai na
kaikunane kokua i na kaikaina,
pau pu i ka eha. Lele liilii na
kaikunane me na kaikaina ia
Namakaokahai, a ua lanakila loa
ia maluna o lakou. Nolaila,
makau na kaikaina a hele aku
ma kahi e e noho ai. Ma keia
noho ana ma laila, kii aku la no o
Namakaokahai hookuke i na
kaikaina. Ma ka manao o na
kaikaina, ua pau ae la no ka
huhu o ko laua kaikuaana o
Namakaokahai. No ka huhu ino
loa o ko laua kaikuaana, nolaila,
hoohiki iho la laua, aole e hoi
hou i hope, aole hoi e noho i ka
aina hookahi me ko laua
kaikuaana, no ka makau i ka
again live in the same land with
their cousin. At this expulsion,
the two sisters studied where
they would move to, and after
considering several places they
decided on Kauai and there
make their future home. In this
journey, when they reached
Kauai, 44 where they made their
home, they had an idea that their
cousin would leave them in
peace and not follow them up.
The place where Pele and Hiiaka
took up as their first home on
Kauai was at Puukapele, a place
to the east of Mana. When they
settled at this place they started
a fire whose glare was seen from
the high peaks in the land of
Nuumealani, where
Namakaokahai was stationed on
the lookout for her cousins. The
height of these peaks was
probably as high as that of Kaala
mountain.
When Namakaokahai saw the
glare of the fire on Kauai, she
knew that Pele and Hiiaka were
there, so she followed on to
Kauai where she met her
cousins and another fight was
had. In this fight Pele and Hiiaka
huhu. Nolaila, ma keia kipaku
ana, noonoo iho la laua i kahi e
hele ai a noho, a ua loaa no ia
laua, o Kauai.
Ma keia hele ana a laua, hiki
laua ma ka aina o Kauai a noho
iho la, me ko laua manao e
haalele ko laua kaikuaana i ka
hahai ia laua. O kahi a Pele laua
o Hiiaka i noho mua ai o Kauai,
o Puukapele, aia ma ka hikina o
Mana. Ia laua e noho ana i laila,
hoa ae la laua i ke ahi ma laila;
ma keia a ana o ke ahi, ua holo
aku kona malamalama i kahi
kiekie o Nuumealani, oia kahi a
Namakaokahai e noho ana nana
i na kaikaina. Ua like paha ke
kiekie o ia aina me ke kuahiwi o
Kaala.
Ia Pele ma e ho-a ana i ke ahi a
ike o Namakaokahai, ia wa no o
Namakaokahai i hiki ai i Kauai a
hakaka me na kaikaina; ma keia
hakaka ana kokoke e lanakila o
Pele ma laua o Hiiaka, aka, no
ka nui loa o ko Namakaokahai
almost overcame their cousin,
but being possessed of great
strength Namakaokahai was
enabled to overcome her
cousins. Therefore, being driven
from their Kauai home, they
journeyed on to Oahu where
they settled. Because of the fight
that took place on Kauai, the
land in which it occurred was
called Puukapele, and it is so to
this day.
Upon their arrival on Oahu, Pele
and Hiiaka took up their abode in
Kealiapaakai, at Moanalua,
where they dug down into the
ground and made a home. On
coming from Kauai they brought
some red dirt and some salt with
them and deposited these things
in their new home. Because of
this fact these places were given
the names of Kealiapaakai and
Kealiamanu. Upon finding that
the place was too shallow they
went to settle at Leahi. While
living at Leahi they tried digging
down into the place, but again
found it too shallow. The two
then moved on to Molokai and
settled down at Kalaupapa. After
a time they began digging and
ikaika, ua pio laua ia la. Nolaila,
kipaku ia mai laua mai Kauai
mai, a hele a noho i Oahu. No
keia hakaka ana ua kapa ia kela
aina o Puukapele a hiki i keia la.
Mahope o keia haalele ana ia
Kauai, hele mai la o Pele laua o
Hiiaka a noho i Kealiapaakai ma
Moanalua, Oahu, malaila laua i
eli iho ai a kaka i ka lepo, a noho
iho la ma laila. Ua lawe pu mai
laua i ka manu a me ka paakai,
a ma laila i haule ai keia mau
mea, o ka paakai a me ka manu.
Nolaila, kapa ia keia mau inoa
elua, o Kealiamanu, a me
Kealiapaakai.
Haalele laua ia Aliapaakai no ka
papau, hele aku la laua a noho i
Leahi. Ia laua e noho ana ma
Leahi, hoao iho la laua i ke kohi i
ka lepo a no ka papau, haalele
laua a hele hou aku la, mai
Leahi aku a hiki i Molokai, ma
were again disappointed in
striking water; so they left
Molokai. The hole they dug was
called Kauhako. From Molokai
they journeyed to Haleakala in
Maui. Upon their arrival at this
place they began digging a pit
which they left open on the top of
the mountain. The rocks 45 in
Hanakaieie, at Kahikinui, are
those that were dug up by Pele
and Hiiaka. [106]
We will now take up
Namakaokahai. After Pele and
Hiiaka had been driven away
from Kauai, through the terrible
fight that took place,
Namakaokahai returned to
Nuumealani, and proceeded to
the highest peak where she
could see Maui. While
Namakaokahai was living on
Nuumealani, she again saw Pele
and Hiiaka starting a fire on the
mountain on Maui, so she left
Nuumealani and came to Maui
where another battle was fought
in which Pele was killed.
Namakaokahai then returned to
the peaks on Nuumealani. After
Kalaupapa, noho iho la laua i
laila.
Ma keia noho ana i laila, kohi iho
la laua i ka lepo, a loaa ke kai o
lalo, haalele iho la laua ia
Molokai. Ua kapa ia nae ia lua a
laua i kohi ai o Kauhako. Malaila
aku laua i hele ai a noho ma
Haleakala ma Maui. Kohi iho la
laua i ka lua a hamama i luna o
ke kuahiwi. Na Pele laua me
Hiiaka, ke a o Hanakaieie ma
Kahikinui. [107]
Maanei kakou e olelo ai no
Namakaokahai. Ia Pele laua o
Hiiaka ma Kauai, ia wa lakou i
hakaka ai me ka ikaika loa, a pio
o Pele laua o Hiiaka, hookuke ia
mai laua. Ia laua e hele ana ma
ka hookuke a Namakaokahai,
hoi aku la o Namakaokahai a
noho i Nuumealani. Oia ka aina
kiekie e nana ana ia Maui. Ia
Namakaokahai e noho ana i
Nuumealani, ike mai la ia ia Pele
laua o Hiiaka, e hoa ana i ke ahi
i luna o ke kuahiwi o Maui.
Alaila, haalele o Namakaokahai
ia Nuumealani, hele mai la a hiki
i Maui. Hakaka iho la lakou, a
make loa o Pele, hoi aku la o
a time she looked towards
Hawaii and saw Pele’s fire
burning on Mauna Loa. But
Namakaokahai discontinued her
warfare against Pele and Hiiaka.
We will now speak of Pele. Pele
was indeed really killed in the
battle that was fought on Maui
with her cousin, but she traveled
in spirit to Hawaii, at which place
she again came back to life. It
was Pele and Hiiaka that dug
that pit at Kilauea, on the slope
of the Mauna Loa mountain, and
this place has become their own
to this day, and no one will dare
dispute their claim. 46 After the
death of Pele, Namakaokahai
returned to her own land in
Kalakeenuiakane 47 where she
lived with her husbands and son
and nephew.
After the lapse of some
considerable time, the two boys,
the son of Aukelenuiaiku and the
son of the oldest brother got into
a fight. The cause of the quarrel
was this: The forehead of
Namakaokahai a noho i luna o
Nuumealani. Mahope o laila,
nana hou mai la oia i Hawaii; ma
keia nana ana, e a hou aku ana
ke ahi a Pele i Mauna Loa,
nolaila, haalele o Namakaokahai
i kona manao pepehi ia Pele
laua o Hiiaka.
Maanei, e olelo uuku ia ko Pele
ano. Ua make loa o Pele ma
keia pepehi ana a ko laua
kaikuaana, aka, ua hele uhane
aku o Pele a hiki i Hawaii, a ma
laila oia i ola hou ai. A na Pele
laua o Hiiaka i kohi kela lua o
Kilauea, e pili la ma ke kuahiwi o
Mauna Loa. A ua lilo ia wahi i
kuleana alokio no Pele a hiki i
keia la, aole mea nana e hoole.
Ma keia hoi ana o
Namakaokahai mai kona pepehi
ana ia Pele a make loa, hoi aku
la ia a hiki i kona aina ponoi, o
Kalakeenuiakane, noho iho la
me na kane a me na keiki.
A hala ka wa loihi, hakaka na
keiki a elua. O ke kumu o ka
hakaka ana, i pai ia ka lae o
Kauilanuimakaehaikalani e kona
kaikuaana, ke keiki a ka mua loa
o Aukelenuiaiku, oia kela keiki
Kauilanuimakaehaikalani was
cuffed by his cousin, the son of
of the oldest brother of
Aukelenuiaiku, the one whose
every word was sacred. A few
words in explanation regarding
the two boys. One of these boys
was human and the other,
Kauilanuimakaehaikalani, was
god-like. In their fight
Kauilanuimakaehaikalani said to
his cousin:
“You are a lot that for a time
were dead,
You were food for the maggots;
You are a lot whose bones were
whitened.
It was my parents that brought
you back to life,
You were a lot that were asleep
in the bottom of the sea
With eyes all rotted.”
When the uncles heard these
words they became very angry,
and all decided to return to
Kuaihelani, their own land. When
their youngest brother and wife
saw that the brothers were about
to depart, they entreated them
not to leave them, but the
brothers would not listen. After
leo kapu loa. Olelo hoakaka: o
keia mau keiki a elua, hookahi
keiki kanaka, hookahi keiki akua,
o ke keiki akua, o
Kauilanuimakaehaikalani. Ia laua
e hakaka ana, olelo aku o
Kauilanuimakaehaikalani, penei:
“Ka poe make iki,
He poe ai oukou na ka ilo,
He poe iwi kuakea,
Na ko’u mau makua oukou i
hoola,
He poe oukou a moe ana i lalo o
ke kai;
Ua popo na maka.”
Ma keia mau olelo a ua keiki la,
ua huhu loa na makua. Nolaila,
hehu mai la na makua i ka hoi i
Kuaihelani ko lakou aina, a ike
ko lakou kaikaina a me ka
wahine e hoi ana, kaohi mai laua
e noho aole make e hoi, aka, he
mea ole ia i ko lakou manao. A
makaukau lakou e hoi, hoi mai la
they were ready for their journey
they boarded their ship and set
sail for Kuaihelani; but in mid-
ocean they encountered disaster
and all sunk to the bottom of the
sea.
Here ends their story for they are
all dead. Continuing that of
Namakaokahai and
Aukelenuiaiku. After they had
lived on in peace and happiness
for some time, Aukelenuiaiku
said to his wife: “My wife, we
have lived together now for
many days, and I have become
old and about to die in this
strange land. I would therefore
request of you that you grant me
leave to go and see our parents.”
[108]
CHAPTER XVI.
Aukelenuiaiku’s Trip to
Kuaihelani.
lakou a ka moana, loohia lakou i
ka poino a me ka make, nolaila,
ua pale hou lakou i lalo o ka
moana a make iho la. A maanei,
ua pau loa ka olelo no lakou, ua
make aku la, a e olelo kakou no
na mea i koe, no Namakaokahai,
a me Aukelenuiaiku.
A liuliu ko laua noho ana, he
kane a he wahine, a mahope o
keia noho oluolu ana, nonoi aku
o Aukelenuiaiku i kana wahine o
Namakaokahai, penei: “E kuu
wahine, ua nui na la i hala ia
kaua o ka noho pu ana, a ua
kokoke e make ma keia aina
malihini; nolaila, ke nonoi aku
nei au ia oe, e ae mai oe ia’u e
holo au e ike i na makua o
kaua.” [109]
MOKUNA XVI.
Ka Holo ana o
Aukelenuiaiku i

After Namakaokahai had given
her consent for her husband to
return to his native land,
Aukelenuiaiku proceeded to see
his brothers-in-law Kanemoe,
Kaneapua, Leapua and
Kahaumana, and told them of his
intentions. He said: “I am going
to the land of Kuaihelani to see
my parents.” When the brothers
of Namakaokahai heard this they
all gave their consent, and
Kanemoe, the oldest, expressed
a desire to accompany
Aukelenuiaiku to Kuaihelani.
We will here speak of Kanemoe,
to prevent confusion. It is said in
this legend that in order to
accomplish his desire he had to
resort to cunning and deceived
his sister. Namakaokahai was
feared by her brothers; therefore,
in order to be able to answer the
calls, Kanemoe planned to take
out his spirit from his body and
give it another body, and then to
leave the one containing his
spirit behind as a substitute to
make the replies to the sister’s
Kuaihelani.
Mahope o ko Namakaokahai ae
ana ia Aukelenuiaiku e holo i
Kuaihelani, hele aku la o
Aukelenuiaiku e hai aku i na
kaikoeke i kona hele, oia o
Kanemoe, Kaneapua, Leapua,
Kahaumana. I aku o
Aukelenuiaiku i na kaikoeke: “E
hele ana au i ka aina o
Kuaihelani e ike ai i na makua o
kakou.” A lohe na kaikoeke, ae
mai la; a o Kanemoe, o ka mua
loa, oia kai olelo mai e holo pu
me Aukelenuiaiku, i Kuaihelani.
E pono nae e olelo kakou no
Kanemoe mamua, i ole oukou e
haohao e ka poe e heluhelu ana.
Ua olelo ia maloko o keia
moolelo, ua hana o Kanemoe
ma kona maalea. He mea
makau loa ia ko Namakaokahai
leo e kona mau kaikunane, a no
ka makau o Kanemoe ia
Namakaokahai, nolaila, noonoo
iho la ia penei, e hiki ia ia ke
hana i kona uhane i kino okoa, i
pani nona e noho ai mahope i ka
wa e hea mai ai o
calls. No sooner than he hit upon
this plan he proceeded to the
making of the new body for his
spirit.
After the body was completed
Kanemoe took out his spirit and
put it into the new body, which
resembled him in all details. In
order not to make any mistakes
in reference to the sound of the
voice he thought he would make
a test, so he called out, imitating
his sister: “Kanemoe, Kaneapua,
Leapua, Kahaumana?” They all
answered, the three real bodies
and the spirit. The voice
sounded just like his, except that
it was rather weak. Because of
this weakness in the voice of his
substitute, he prevailed upon
Aukelenuiaiku to delay their trip
for a while until the voice of his
substitute grew stronger. This
request was granted and the trip
was postponed for a while.
When Kanemoe saw that the
voice of his substitute was strong
enough for the purpose, they set
out and journeyed to Kuaihelani.
The trip took up two nights and
two days. Upon their arrival at
Namakaokahai. Nolaila, ua hana
ia ko Kanemoe uhane maanei i
kino maoli, nolaila, e hoolohe
kakou i ka moolelo.
Unuhi ae la o Kanemoe i kona
uhane, a noho iho la me he kino
kanaka ala, Kahea aku la o
Kanemoe e like me ka
Namakaokahai kahea ana penei:
“Kanemoe, Kaneapua, Leapua,
Kahaumana.” O like mai la lakou
a pau loa, o na kino maoli ekolu,
o ke kino uhane hookahi, ua like
no na leo o lakou aole nae i
ikaika loa, nolaila, noho hou laua
mamuli o ka Kanemoe olelo, e
olelo ana, “a ikaika ka leo o ka
uhane, alaila, holo kaua
Kuaihelani.”
A pau keia mau mea ia laua,
holo aku la laua a noho i
Kuaihelani. Elua po, elua ao, hiki
laua i Kuaihelani. Ma ko laua hiki
ana i Kuaihelani, nana aku la
laua, aohe ku mai o na hale,
Kuaihelani, they looked over the
land but failed to see any of the
people; they heard no sound of
any kind; there was nothing good
growing on the land, for the land
was overgrown with weeds.
When they saw that the place
was deserted, they continued to
the hole where the great lizard,
Kamooinanea, the grandmother
of Aukelenuiaiku, spoken of in
the earlier chapters of this
legend, lived. When they came
to the mouth of the hole,
Aukelenuiaiku called:
“Kamooinanea,” but no response
was heard, so they thought that
she must be dead.
The reason why Kamooinanea
did not hear the call was
because the coral on her
forehead and the coral of the
floor of the sea had grown
together and she was entirely
covered over, so she was unable
to hear the call of her grandson
Aukelenuiaiku.
aohe kanaka maalo mai, aohe
mea kani, aohe maikai o ka aina,
he nahelehele wale no. A ike
laua i ke kanaka ole, iho aku la
laua i lalo i ka lua o ka moo e
noho ana, oia o Kamooinanea,
kela kupunawahine o
Aukelenuiaiku, a kakou i olelo
mua ai ma ka hoomaka ana o
keia moolelo.
A hiki laua i ka lua, kahea iho la
o Aukelenuiaiku: “E
Kamooinanea e!” Aole he leo i
olelo mai, nolaila, manao laua ua
make. O ke kumu nae o keia
lohe ole o Kamooinanea, ua
hookui ke koa o ka honua me ke
koa o kona lae, nolaila, lohe ole i
ka leo kahea o ka moopuna o
Aukelenuiaiku. Ia wa ku ae la o
Aukelenuiaiku a hehi iho la me
kona ikaika loa i luna o ke koa e
pili ana i ka honua a me ka lae o
kona kupunawahine, a haihai iho
la, a waiho wale ke kino o ke
kupunawahine o Kamooinanea.
[111]
A ike ia ke kino o Kamooinanea,
ua hele a wiwi, aohe kino, kahea
iho la o Aukelenuiaiku: “E
Kamooinanea e!”
After calling, Aukelenuiaiku
stood up and stamped his feet
down on the coral with all his
might, breaking it into pieces,
and at the same time exposing
the body of his grandmother.
When Aukelenuiaiku looked at
her body, he saw that it was thin
and reduced to almost nothing.
[110]

Aukelenuiaiku then called her,

saying: “Kamooinanea.”

Kamooinanea answered, “Yes.” “O”, ae la o Kamooinanea, “O”.

Then she looked up and she saw
that it was her grandson,
Aukelenuiaiku. She then greeted
him, saying: “My greetings to
you.”
Nana ae la ia, o kana moopuna
o Aukelenuiaiku, aloha ae la ia:
“E walina oe.”

The grandmother then inquired: Olelo ae ke kupunawahine:

“What has brought you here?” “Heaha ka huakai i hiki mai ai?”

“I came to see you all.” “I hoi mai e ike ia oukou.” Ninau

Aukelenuiaiku asked of hou aku o Aukelenuiaiku:
Kamooinanea: “Where is Iku and “Auhea o Iku ma?”
the others?”

Kamooinanea answered: “They I mai o Kamooinanea: “Aia i

are living in Kauai. The reason Kauai kahi i noho ai. O ke kumu
they left was because of the o ka hele, o ka naauauwa ia
anguish for you boys, for you oukou i na keiki, no ka pau loa i
had all left them. When your ka hele. I ka hiki ana aku nei o
father, Iku, arrived at Kauai he
got into a fight with Kukoae, the
king of Kauai, but he was
victorious and became the king
of Kauai. After a time another
battle was fought because of
your sister, who is very pretty,
and your father was defeated by
Makukoae. 48”
ko makuakane o Iku, i Kauai,
kaua iho la laua me ko Kauai alii,
me Kukoae, a lanakila o Iku,
noho iho la ia he ’lii no Kauai. A
mahope o keia noho ana, ua
kaua hou laua no ko kaikuahine,
i ka wahine maikai, a ua pio ko
makuakane o Iku ia Makukoae.”

This is the end of this legend. Oia ka pau ana o keia moolelo.

[33] [112]

1 This famous legend of Aukele-nui-a-

iku, says Fornander, has the
earmarks of great antiquity and is
known in some form or other on several
of the Polynesian groups, Aukele, the
hero, being the youngest son of Iku, or
Aiku in other lands. The story has
marked resemblance in several
features to the Hebrew account of
Joseph and his brethren, and is traced
back to Cushite origin through
wanderings and migrations rather than
being an evidence of Spanish influence
during their contact with this group of
islands in the sixteenth and
seventeenth centuries. See Pol. Race,
Vol. I, p. 40. ↑
2 This point of origin is a popular
mythical land whose name, likely,
was intended to perpetuate its favored
location, “shouldering or supporting
heaven.” It is freely used, and at times
becomes Kuihelani. ↑
3 The family connection -a- to Iku is
maintained throughout, Iku as the
source, being the ending of each name
but one, the tenth, in which case it is
changed to Iku from heaven. ↑
4 The name of the first-born differs
here, shortened by omission of the
prefix Ke, the. ↑
5 This has reference to the alleged
ability of expert wrestlers to break
the bones of an opponent while holding
him in mid air. Lua, the art of breaking
the bones of a person was much
practiced in ancient times. ↑
6 The expression of the original, ae
kai, is literally sea beach. ↑
7 Ape, Alocasia macrorrhiza. ↑
8 Holani-ku and Holani-moe, evidently
refers to a land of origin, as East and
West Holani. Other references of like
nature are taken to refer to the rising
(ku) and setting (moe) sun, thereby
indicating east and west. ↑
9 This apparent Kamakau assertion
lacks confirmation. Nowhere else do
we find this land of Kane so located. ↑
10 This closely resembles the name of
the god brought from Raiatea by
Laa-mai-kahiki and deposited in the
heiau of Moikeha at Wailua, Kauai. ↑
11 This may be understood as
indicative of great grief. ↑
12 Pa-u ai kaua, lit. war-eating skirt; a
battle robe or garment. ↑
13 Ekoko mentioned here is probably
the same as akoko (Euphorbia
lorifolia), a small tree, the milksap of
which gives its native name koko,
blood. ↑
14 Walina, the ancient term of greeting,
is given by Andrews as a reply
expression or return, but it is shown
throughout this story to be of equal use
to greet, and reply, as is the more
modern term of salutation, aloha. ↑
15 This chant or ditty of the konane
game is met with again in the story
of Lono and Kaikilani, and is in use
among Hawaiian players of the game to
this day. ↑
16 Amama; ua noa, the usual ending of
prayers is equivalent to our Amen,
though scholars differ in its literal
translation. A treatise by Fornander on
the phrase has the following: “The
prayers of the Hawaiian priests, offered
in the temples, as well as those offered
at private sacred places, or in family
worship, invariably closed with the
ejaculation Amama, equivalent to
Amen. Amama, as a verb, means ‘to
offer in sacrifice.’ It does not occur in
any other Polynesian dialect that I am
acquainted with.… I therefore consider
it to be a foreign word imported into the
language in far remote times.… It was
a formula employed on occasions of
worship in imitation of his teachers, but
without any inherent sense derived
from his own language, as multitudes of
Christians today use the word Amen
without knowing its origin or sense.
That the Hawaiians employed Amama
as a verb, ’to offer in sacrifice’ I look
upon as a later adaptation when the
primary sense of the word, if ever
known, had been forgotten.” His note
on the phrase Amama, ua noa, in Pol.
Race, Vol. II, p. 178, says: “Literally it
means ‘it is offered, the tabu is taken
off, or the ceremony is ended.’ ” ↑
17 Ola na iwi, lit. bones live, is
understood not only to be revived by
relief of present distress, but to
perpetuate one’s existence through his
progeny. ↑
18 A poomuku rainbow, as its name
indicates, is the stem only of the
arch; poo, head, and muku, cut off;
hence, a headless rainbow. Its three
colors deal not with its blending
shades. ↑
19 The reference to the koae is to
indicate the height of the cliffs, for
this bird never flies low. ↑
20 Reservation of one power, or point of
skill, on the basis of self protection,
as here admitted, is a characteristic
feature in many of the traditions. ↑
21 Kino, in the reference made here as
one of the four bodies which
Namakaokahai possessed, is better
understood as her miraculous
powers. ↑
22Ka-uila-nui-ma-keha-i-ka-lani; the
great lightning that excels in the
heavens. ↑
23 Meki ku i ka honua; meki being an
ancient name for iron is here
rendered as “iron that stands in the
earth.” As iron ore was unknown to
Hawaiians the meki in this case more
likely refers to their deep pit in the earth
where dead bodies were interred with
kapas and other valuables. ↑
24 Ahikanana, champion or defiant. ↑
25 The expression ihu kaeaea may be
said to be a dramatic utterance
applied to a warrior; a brave man,
signifying one who carries his head
high. ↑
26 Tributes of the elements to rare
beauty and high birth is
characteristically the Hawaiian ideal,
not restricted to legendary lore. Heavy
rains, or an electric storm on the death
or funeral of one of high station, or the
red rain -ua koko- or rainbow presence
are acknowledged as signs of royal
recognition. ↑
27 Kau-mai-iluna-o-holani-ku; lit.
appearing over East Holani. See
note 2, p. 40. ↑
28 Poi uhane, spirit-snatching, was a
deep-seated superstition that was
fostered by a class of sorcerers
professing ability to cause the spirits of
the dead to reenter the body of a
person and possess it, as may be
desired, or, at will, to seize and crush a
departing spirit to its everlasting
death. ↑
29 Ai pioia, food of departed spirits, was
supposed to be butterflies, moths,
spiders and such ephemeral objects. ↑
30Hawaiian mythology abounds with
reference to the sacred or holy
waters of Kane under various names
and attributes, of which “the water of
everlasting life of Kane” was a familiar
expression. ↑
31 Nenelu, a miry or soft place; lewa
nuu, an indefinite place on earth, the
opposite; generally connected with
lewa lani, a place belonging to anything
above or in the heavens; hence, fallen
into space. ↑
32 Kaukihikamalama, the moon placed
on edge. ↑
33 The custom, as evidence of high
rank and rare beauty, was to be
withdrawn. ↑
34 Kapoino, lit. the evil night; ka, the,
po, intensive, ino, bad or evil; hence
any person or thing unfortunate, in
distress, or ill-fated. ↑
35 The phrase nana i kuu piko, lit. look
at my navel, or middle, may be
understood as a command for
attention, to “look directly at me.” ↑
36 Palea-i-ka-aha-lana-lana, lit.
protected by the binding cord. ↑
37 Ka lauoho o Kuliliikaua, lit. the hair
of Kuliliikaua, must be a figurative
expression, as is hulu o Maui in line
12. ↑
38 Hulu o Maui is thought here to be
figurative of the forest belt of Maui,
the island, since it is not applicable to
the demi-god of that name; hulu, when
applied to a person being the hair of the
body, not of the head, which is
lauoho. ↑
39 The literal translation of this line,
bearing out its connection with the
rainy region of Kamakalana, strangely
enough, gives it the name of Ikumailani,
the kindly brother of Aukele. ↑
40 Halaoa, to project or stand out, is
defined farther in the original as
resembling mahaoi, impertinent or
presumptuous. ↑
41 Aloiloi, a small bony fish,
insignificant as an angler’s trophy. ↑
42 Apiki, defined here as “queer,” the
sense in which Aukele wished his
wife to understand him was “having
again met misfortune.” The general use
of the word is akin to cunning
deception. ↑
43 Anekelope maka palupalu, lit. “soft-
eyed antelope”, introduces a new
animal to Hawaiian story in this modern
complimentary expression implying the
fair sex. ↑
44 This legendary account of the origin
and successive changes of volcanic
activity throughout the group coincides
with the views of geologists relative to
the order of change. ↑