Hiiaka’s adventurous1 tour of Moloka’i ended at Kauna-ka-kai, from which place she found no difficulty in obtaining the offer of transportation to Oahu. The real embarrassment2 lay in the super-gallantry of the two sailors who manned the canoe. When the two men looked upon Hiiaka and Wahine-oma’o, they were so taken with admiration3 for their beauty and attractiveness, that they sneaked4 out of a previous engagement to take their own wives along with them, trumping5 up some shuffling6 excuse about the canoe being overladen.
Arriving at the desolate7 landing near the wild promontory8 of Maka-pu’u, it was only by a piece of well-timed duplicity that Hiiaka and her companion managed to shake off the sailors and relieve themselves from their excessive attentions.
While in mid9 channel, in sight of Ulu-ma-wao, a promontory whose name was the same as a near relative of the Pele family, Hiiaka poured out this reminiscence in song:
Ku’u kane i ka pali kauhuhu,
Kahi o Maka-pu’u1 huki i ka lani
Ka Lae o Ka-laau,2
Kela pali makua-ole3 olaila:—
Anu ka ua i ka pali o Ulu-ma-wao,4 e;
E mao wale ana i ka lani kela pali:
Ku’i, ha-ina i ke kai.
I ke kai ho’i ke Akua,
A pololi a moe au, e-e!
Ku’u la pololi, a ola i kou aloha:
Ina’i pu me ka waimaka, e-e!
A e u’wé kaua, e-e!
[87]
TRANSLATION
O fellow mine on the stair-like cliff,
Where Maka-pu’u climbs to the sky,
Cold cheer the rain on Ulu-ma-wao;
While Ocean pounds and breaks at its base—
The sea is the home of the gods.
I lay in a swoon from hunger
What time I awoke from love’s dream,
Love, salt with the brine of our tears.
It was a question with Hiiaka whether to follow the Koolau or the Kona side of the island. The consideration that turned the scale in favor of the Koolau route was that thus she would have sight of a large number of aunts and uncles, members of the Pele family, whose ghosts still clung to the dead volcanic14 cones15 and headlands which stood as relics16 of their bygone activities, and where they eked17 out a miserable18 existence. The region was thickly strewn with these skeleton forms. Hiiaka first addressed herself to Maka-pu’u:
Noho ana Maka-pu’u i ka lae,
He wahine a ke Akua Pololi:—
Pololi, ai-ole, make i ka pololi, e-e!
TRANSLATION
Maka-pu’u dwells at the Cape,
Wife to the god of Starvation—
Hunger and death from starvation.
To this Maka-pu’u answered: “We love the place, the watch-tower, from which we can see the canoes, with their jibing19 triangular20 sails, sailing back and forth21 between here and Moloka’i.” To this she added a little chanty:
E Maka-pu’u nui, kua ke au e!
Na mauü moe o Malei, e-e,
I ai na maua, i ai na maua, e-e!
[88]
TRANSLATION
Oh Maka-pu’u, the famous,
Oh give us some food for us both.
To Malei Hiiaka addressed the following condolence:
Owau e hele i na lae ino o Koolau,
I na lae maka-kai o Moe-au;
E hele ka wahine au-hula ana o ka pali,
Naná uhu ka’i o Maka-pu’u—
He i’a ai na Malei, na ka wahine
E noho ana i ka ulu o ka makani.
I Koolau ke ola, i ka huaka’i malihini,
Kanaenae i ka we-uwe’u,
Ola i ka pua o ka mauu.
E Malei e, e uwé kaua;
A e Malei e, aloha-ino no, e.
TRANSLATION
The wave-beaten capes of Moe-au,
Watch-towers, where the women who brave the sea
May see the uhu coursing by—
Sea-food for the woman Malei;
For her living comes from Koolau,
From the pilgrim bands that pass her way;
Yet we bless the herbs of the field,
Whose bud and flower is meat for Malei:
We pity and weep for Malei.
Note.—Malei was, I am told, a female kupua who assumed various bodily forms. Offerings were necessary, not for her physical but for her spiritual sustenance26. The burnt offering was not merely pleasing for its sweet smelling savour, it was an aliment necessary to the creature’s continued existence. For the same or a parallel reason, songs of praise and adulation (kanaenae) were equally acceptable and equally efficacious. Cut off the flowers of speech as well as the offerings of its worshippers, and a kupua would soon dwindle27 into nothingness. [89]
“You are quite right,” answered Malei: “the only food to be had in this desolate spot is the herbage that grows hereabouts; and for clothing we have to put up with such clouts28 as are tossed us by travelers. When the wind blows one has but to open his mouth to get his belly29 full. That has been our plight30 since your sister left us two old people here. Cultivate this plain, you say; plant it with sweet potatoes; see the leaves cover the hills; then make an oven and so relieve your hunger. Impossible.”
As they traveled on Maka-pu’u and its neighbor hills passed out of sight. Arriving at Ka-ala-pueo, they caught view of the desolate hill Pohaku-loa, faint, famished31, forlorn. The sight of it drew from Hiiaka this chanting utterance32:
Puanaiea ke kanáka,
Ke hele i ka li’u-la,
I Koholá-pehu, i ke kaha o Hawí, e.
Wi, ai ole, make i ka i’a ole, e.
TRANSLATION
Man faints if he travels till night-fall
In the outer wilds of Kohala,
In the barren lands of Hawi—
It’s famine, privation of bread, of meat!
“It is indeed a barren land. Fish is the only food it produces. Our vegetables come from Wai-manalo. When the people of that district bring down bundles of food we barter33 for it our fish. When we have guests, however, we try to set vegetable food before them.”
To speak again of the kupua Malei, a few years ago, as I am told, a Hawaiian woman on entering a certain cave in the region of Wai-manalo, found herself confronted with a stone figure, from which glowed like burning coals a group of eight flaming eyes, being set in deep sockets34 in the stone. This rare object was soon recognized as the bodily dwelling35 of the kupua Malei. This little monolith at a later time came into the possession of Mr. John Cummins of Wai-manalo. [90]
1Maka-pu’u, a headland at the eastern extremity36 of Oahu, on which a lighthouse of the first class has been established within three years. ↑
2Lae o Ka-laau, the south-western cape of Moloka’i, on which is a lighthouse of the first class. ↑
3Makua-ole, literally37, fatherless or parentless; seemingly a reference to the lonely inhospitable character of the place. ↑
4Ulu-ma-wao, a hill in the same region as Maka-pu’u point. The name is said to mean a place having a very thin soil.
点击收听单词发音
1 adventurous | |
adj.爱冒险的;惊心动魄的,惊险的,刺激的 | |
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2 embarrassment | |
n.尴尬;使人为难的人(事物);障碍;窘迫 | |
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3 admiration | |
n.钦佩,赞美,羡慕 | |
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4 sneaked | |
v.潜行( sneak的过去式和过去分词 );偷偷溜走;(儿童向成人)打小报告;告状 | |
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5 trumping | |
v.(牌戏)出王牌赢(一牌或一墩)( trump的现在分词 );吹号公告,吹号庆祝;吹喇叭;捏造 | |
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6 shuffling | |
adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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7 desolate | |
adj.荒凉的,荒芜的;孤独的,凄凉的;v.使荒芜,使孤寂 | |
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8 promontory | |
n.海角;岬 | |
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9 mid | |
adj.中央的,中间的 | |
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10 cape | |
n.海角,岬;披肩,短披风 | |
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11 bluff | |
v.虚张声势,用假象骗人;n.虚张声势,欺骗 | |
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12 lone | |
adj.孤寂的,单独的;唯一的 | |
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13 mingle | |
vt.使混合,使相混;vi.混合起来;相交往 | |
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14 volcanic | |
adj.火山的;象火山的;由火山引起的 | |
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15 cones | |
n.(人眼)圆锥细胞;圆锥体( cone的名词复数 );球果;圆锥形东西;(盛冰淇淋的)锥形蛋卷筒 | |
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16 relics | |
[pl.]n.遗物,遗迹,遗产;遗体,尸骸 | |
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17 eked | |
v.(靠节省用量)使…的供应持久( eke的过去式和过去分词 );节约使用;竭力维持生计;勉强度日 | |
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18 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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19 jibing | |
v.与…一致( jibe的现在分词 );(与…)相符;相匹配 | |
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20 triangular | |
adj.三角(形)的,三者间的 | |
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21 forth | |
adv.向前;向外,往外 | |
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22 pelted | |
(连续地)投掷( pelt的过去式和过去分词 ); 连续抨击; 攻击; 剥去…的皮 | |
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23 withered | |
adj. 枯萎的,干瘪的,(人身体的部分器官)因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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24 capes | |
碎谷; 斗篷( cape的名词复数 ); 披肩; 海角; 岬 | |
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25 gale | |
n.大风,强风,一阵闹声(尤指笑声等) | |
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26 sustenance | |
n.食物,粮食;生活资料;生计 | |
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27 dwindle | |
v.逐渐变小(或减少) | |
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28 clouts | |
n.猛打( clout的名词复数 );敲打;(尤指政治上的)影响;(用手或硬物的)击v.(尤指用手)猛击,重打( clout的第三人称单数 ) | |
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29 belly | |
n.肚子,腹部;(像肚子一样)鼓起的部分,膛 | |
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30 plight | |
n.困境,境况,誓约,艰难;vt.宣誓,保证,约定 | |
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31 famished | |
adj.饥饿的 | |
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32 utterance | |
n.用言语表达,话语,言语 | |
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33 barter | |
n.物物交换,以货易货,实物交易 | |
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34 sockets | |
n.套接字,使应用程序能够读写与收发通讯协定(protocol)与资料的程序( Socket的名词复数 );孔( socket的名词复数 );(电器上的)插口;托座;凹穴 | |
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35 dwelling | |
n.住宅,住所,寓所 | |
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36 extremity | |
n.末端,尽头;尽力;终极;极度 | |
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37 literally | |
adv.照字面意义,逐字地;确实 | |
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