deliberately selected for mention the ten hulas that were
really the most important. It seems more probable that he set
down the first ten that stood forth prominent in his memory.
It was not Malo's habit, nor part of his education, to make
an exhaustive list of sports and games, or in fact of
anything. He spoke of what occurred to him. It must also be
remembered that, being an ardent convert to Christianity,
[Page 108] Malo felt himself conscience-bound to set himself in
opposition to the amusements, sports, and games of his
people, and he was unable, apparently, to see in them any
good whatsoever. Malo was a man of uncompromising honesty and
rigidity of principles. His nature, acting under the new
influences that surrounded him after the introduction of
Christianity, made it impossible for him to discriminate
calmly between the good and the pernicious, between the
purely human and poetic and the depraved elements in the
sports practised by his people during their period of
heathenism. There was nothing halfway about Malo. Having
abandoned a system, his nature compelled him to denounce it
root and branch.

[Footnote 246: Translated by N.B. Emerson, M.D., under the
title "Hawaiian Antiquities," and published by the B.P.
Bishop Museum. Hawaiian Gazette Company (Limited), Honolulu,
1903.]

The first mele here offered as an accompaniment to this hula
can boast of no great antiquity; it belongs to the middle of
the nineteenth century, and was the product of some gallant
at a time when princes and princesses abounded in Hawaii:

_Mele_

Aole i manao ia.
Kahi wai a o Alekoki.
Hookohu ka ua i uka,
Noho mai la i Nuuanu.
5 Anuanu, makehewa au
Ke kali ana i-laila.
Ea ino paha ua paa
Kou manao i ane'i,
Au i hoomalu ai.
10 Hoomalu oe a malu;
Ua malu keia kino
Mamuli a o kou leo.
Kau nui aku ka manao
Kani wai a o Kapena.
15 Pani'a paa ia mai
Na manowai a o uka;