petition. This word, the primary meaning of which is sea,
or ocean, is used figuratively to represent a source of
comfort or life.]

[Footnote 324: _Keoloewa_. The name of one of the old gods
belonging to the class called _akua noho_, a class of deities
that were sent by the necromancers on errands of demoniacal
possession.]
[Page 163]

[Translation]

_A Name-song of Kamehameha_

In Waipi'o stands Paka'alana,
The sacred shrine of Liloa.
Love to the woman climbing the steep,
Who gathered the ulei berries,
5 Who ate of the uncooked herbs of the wild, 5
Craving the swaying fruit like a hungry child.
A covert I found from the storm,
Life in my sea of delight.

The text of this mele--said to be a name-song of Kamehameha
V--as first secured had undergone some corruption which
obscured the meaning. By calling to his aid an old Hawaiian
in whose memory the song had long been stored the author was
able to correct it. Hawaiian authorities are at variance as
to its meaning. One party reads in it an exclusive allusion
to characters that have flitted across the stage within the
memory of people now living, while another, taking a more
romantic and traditional view, finds in it a reference to an
old-time myth--that of _Ke-anini-ula-o-ka-lani_--the chief
character in which was _Haina-kolo_. (See note _e_.) After
carefully considering both sides of the question it seems to
the author that, while the principle of double allusion, so
common in Hawaiian poetry, may here prevail, one is justified
in giving prominence to the historico-mythological
interpretation that is inwoven in the poem. It is a
comforting thought that adhesion to this decision will suffer
certain unstaged actions of crowned heads to remain in
charitable oblivion.

The music of this song is an admirable and faithful
interpretation of the old Hawaiian manner of cantillation,
having received at the hands of the foreign musician only so
much trimming as was necessary to ide