2/24 Conversation - Claude (didn’t use most of it)
I pō nei au i hele ai i kaʻu hui kanikapila.
ʻO kekahi o nā mele a mākou i pāʻani ai, ʻo ia ka mele komo no kekahi hula i ka pō nehinei.
Ua hōʻike ka hālau hula o Kumu Moana ma ka Pau Hana Inn kahiko ma lalo o ke kumu hala nui.
ʻAʻole au i hele akā ua kiʻi wikiō ʻia, no laila hiki iaʻu ke nānā ma hope.
From Chat, his words
pu’ukani — singer
mea — thing that person does e.g.
mea ho’okani — songs
mea hula — dance
ka’i — the dance where people enter and leave
2/26 Conversation
"This is my second cup of coffee this morning."
ʻO koʻu lua kēia o ke kope i kēia kakahiaka.
"I've just returned from kanikapila."
Ua hoʻi mai wau mai ke kanikapila.
"When we sing, I try to translate the words as we go along."
I ko mākou mele ʻana, ke hoʻāʻo nei au e unuhi i nā huaʻōlelo ma ke ala.
"So quick!"
Wikiwiki loa!
Chat words
Pākahi - each
Nā hua mele - lyrics
Hanohano (ʻo) Hanalei
hoʻopohō
Pōʻaiapili
2/28 Conversation
Claude
Ua kaumaha au i kēia lā no ka mea ua hala aku ka'u kaikuaʻana i ʻeono makahiki aku nei i kēia lā. E hoʻohanohano ana ʻo ia i kona lā hānau kanawalu i kēlā ʻOkakopa. Ua ʻike hope loa au iā ia i ka makahiki ʻelua kaukani ʻumikūmāhā..
Pass away : die maka : moe i ka make
The year 2014 in Hawaiian would be:
"ʻElua kaukani ʻumikūmāhā"
This breaks down as:
- "ʻElua kaukani" = two thousand
- "ʻumikūmāhā" = fourteen (literally "ten-plus-four")
So your last sentence would be: "Ua ʻike hope loa au iā ia i ka makahiki ʻelua kaukani ʻumikūmāhā."
CHAT
Ka hale puhi palaoa - bakery
Ma kahi kokoke - nearby place ??
Hala ma kona hiamoe = passed away in her sleep
kokoe
kokoke
Kokoke ʻo Walmart i Kona
Kokoke ʻo ia iā ia
Pili = close, as in friendship
Ma kahi kokoke i Walmart
‘O Kalamainu‘u, ‘o Laniwahine, ‘o Hauwahine, ‘o Kanekua‘ana a me Kihawahine nā inoa o nā mo’o akua. Ua ho’omana mau ‘ia nō lākou me ke kini a me ka lehu o ke kinolau o ka mo’o e nā Kānaka Maoli o Hawai’i nei.
Kalamainu'u, Laniwahine, Hauwahine, Kanekua‘ana, and Kihawahine are the names of the moʻo akua. They were [consistently] worshipped along with the multitudes of kinolau of the moʻo by the Native Hawaiians of these islands.
E like me ka manõ, ua mālama nā kānaka i nā akua mo’o no ke kino, a no ke ola o ke kino, a no ka pōmaika’i o ke kino, a no ka i’a no ho’i. Aia nō nā mo’o ma nā loko i’a e like me ko O’ahu, a he mau loko kuapa, a he mau loko wai nui, e like me ‘Uko’a, me Ka’elepulu, me Kawainui, a me Maunalua, a me nā loko ‘ē a’e a puni ‘o O’ahu. ‘O ka mo’o nō ko lākou kia’i.
Like sharks, the moʻo deities were cared for by the people to ensure good health, good fortune and good fishing. [for the sake of their bodies, for the life of the body, for good fortune of the body, and also for fish. The moʻo resided] There were mo’o in fishponds such as those on Oʻahu, including walled fishponds and some large freshwater ponds like Ukoa, Kaelepulu, Kawainui, and Maunalua, as well as other ponds around Oʻahu. The moʻo were their guardians.
‘A’ole kēia ‘o ka mo’o kāula, ‘a’ole ia ‘o ke ka’alā, ‘a’ole nō ia ‘o kekahi mau mea li’ili’i e kolo ana. ‘A’ole nō i ho’omana ‘ia ia mo’o e ka po’e kahiko. No ka mea, he kino weliweli launa ‘ole loa ko ka mo’o akua. Ua ‘ike pinepine ‘ia aku nō ke kino i ka wā kahiko.
It (this) wasn’t a grey lizard snake, it wasn’t a black lizard, it definitely wasn’t some small lizard crawling around. crawling thing. These [small creatures] were not worshipped by the ancient people. This is because the moʻo akua had a terrifying, utterly unique form. was scary like you’d never seen before in your life. Their bodies were frequently seen in ancient times.
Launa with ole = unlike; different from (Andrews)
Inā hōʻā ʻia ke ahi ma nā kōā i kūpono i ko lākou mau hale, a laila, e pau nō ka hoʻomaloka i ka ʻike pono ʻana a me ka hoʻohāinu ʻana i ka ʻawa. Ua like ke kino me ke kaʻele a wa’a paha i ka loli ʻana iho i loko o ka wai a he kuhe moe wai ka poniponi o ka ‘ele’ele. He ʻalua, ʻakolu paha anana a hiki i ka ʻalima anana ka loa. He nui nō ka poʻe i ‘ike maka i ke kino ho‘oweliweli o ka mo’o, a ua ʻike ʻia mai Hawaiʻi a Kauaʻi.
If fires were lit that are appropriate in the cracks for their homes koa trees near their homes, then doubts would end with they would be seen proper vision and [offerings] the drinking of ʻawa. Their body resembled a canoe hull, transforming in the water with a dark purplish-black color. They were two, three, perhaps up to five fathoms in length. Many people have seen with their own eyes the frightening form of the moʻo, and they have been seen from Hawaiʻi to Kauaʻi.
No Laniwahine me ʻUkoʻa
‘O Laniwahine (Laniwahine?) ke kiaʻi nō Ukoa (ʻUkoʻa) ma Waialua (Waiālua?), a ʻo Ukoa (ʻUkoʻa) kona wahi noho. ʻAʻole nō i hoʻohewahewa nā keiki kama‘āina i kāna mau hana, no ka mea, he wahine kamaʻāina ʻo ia nō Ukoa (ʻUkoʻa), ʻaʻole naʻe he nui kāna mau hana hoʻomaikaʻi. Ua pili nō kāna mau hana ho’opõmaika‘i ma kēla loko i'a o Ukoa (‘Uko’a?), a o kāna mau pulapula i koe, ua ʻuʻuku loa, a ua pau paha, akā, he loko iʻa kupanaha nō naʻe ʻo Ukoa(ʻUkoʻa?).
Aia ma iʻa loko nā ia kupanaha, he kumu kekahi ʻaoʻao a he ʻanae kekahi ʻaoʻao, he weke pueo kekahi ʻaoʻao a he ʻanae kekahi ʻaoʻao. I kekahi manawa, he moa lawakea, a he ʻano nui o ka iʻa a i ka unaunahi ʻana, he ʻōniʻoniʻo moelua ka ʻōniʻoniʻo o ka ʻili ma loko, a o ke ʻano kupanaha o nā iʻa pēlā.
A ua maopopo i nā pulapula a pau, aia na Laniwahine kēlā mau iʻa, a he mau iʻa kūpono ʻole ʻiʻo nō i ka ʻai ʻana, akā, ʻo ka ʻanae ‘o ‘Uko’a, ua piha i ka momona, ‘a’ole na’e e piha mau i ka momona, ‘a’ole nō he i’a ke hiki i kekahi manawa, a e lilo nō he mea wīwī a poʻo lāʻau ka iʻa, a i kekahi manawa e nalowale loa nō ka iʻa, ‘a’ole e ‘ike ʻia.
A he mea maʻa loa ma nā loko a pau, aia nō a hana ʻia, aia nō a hoʻomanaʻo ʻia ka poʻe kiaʻi kamaʻāina o nā loko, a laila, e piha nō nā loko i ka iʻa, a e piha nō i ka iʻa momona.
Kalamainu'u, Laniwahine, Hauwahine, Kanekuaana, and Kihawahine are the names of the moʻo akua . They were consistently worshipped along with the multitudes of kinolau (physical manifestations) of the moʻo by the Native Hawaiians of these islands. Like sharks, people cared for the moʻo deities for the sake of their bodies, for the life of the body, for good fortune of the body, and also for fish. The moʻo resided in fishponds such as those on Oʻahu, including walled fishponds and large freshwater ponds like Ukoa, Kaelepulu, Kawainui, and Maunalua, as well as other ponds around Oʻahu. The moʻo were their guardians.
This is not the garter snake, nor the centipede, nor any of the small crawling creatures. These small creatures were not worshipped by the ancient people. This is because the moʻo akua had a terrifying, utterly unique form. Their bodies were frequently seen in ancient times. If fires were lit in the koa trees near their homes, then disrespect would end with proper vision and offerings of ʻawa. Their body resembled a canoe hull, transforming in the water with a dark purplish-black color. They were two, three, perhaps up to five fathoms in length. Many people have seen with their own eyes the frightening form of the moʻo, and they have been seen from Hawaiʻi to Kauaʻi.
Laniwahine is the guardian of Ukoa in Waialua, and Ukoa is her dwelling place. The local children were not uncertain about her deeds, because she was a local woman of Ukoa, although her beneficial acts were not numerous.
Her beneficial actions were related to the fishpond of Ukoa, and her descendants who remain are very few, or perhaps none remain, but Ukoa is still a wondrous fishpond.
In that pond are remarkable fish: mullet on one side and āholehole on another side, goatfish on one side and mullet on another side. [they were hybrid—half mullet, half etc. etc.]
Sometimes there were lawakea (white-striped) [KN handsome] fish, and various types of fish that when scaled had a dual-colored, iridescent appearance on the inside, and these fish were of strange nature.
And it was clear to all the descendants that these fish belonged to Laniwahine, and they were not really suitable [appropriate] for eating, but the mullet of Ukoa were full of fat.
However, they were not always full of fat; sometimes there were no fish, and they would become thin and bony, and at other times the fish would completely disappear and not be seen.
And it was very common with all fishponds that only when ceremonies were performed and the local guardian spirits of the ponds were remembered would the ponds be filled with fish, and filled with fat fish.
Let me analyze the text for imperative or passive verbs in the Hawaiian original and identify those sentences.
The Hawaiian passive voice is typically formed by adding the particle "ia" after the verb, which is evident in several of these examples.
In this text, there are a few instances of passive voice but no imperatives. Here are the sentences with passive verbs:
1. "Ua hoomana mau ia no lakou me ke kini a me ka lehu o ke kinolau o ka moo e na Kanaka Maoli o Hawaii nei."
- Contains "hoomana mau ia" (were consistently worshipped)
2. "Aole no i hoomana ia ia moo e ka poe kahiko."
- Contains "hoomana ia" (were worshipped)
3. "Ua ike pinepine ia aku no ke kino i ka wa kahiko."
- Contains "ike pinepine ia" (were frequently seen)
4. "Ina hoa ia ke ahi ma na koa i kupono i ko lakou mau hale..."
- Contains "hoa ia" (were lit)
5. "a laila, e pau no ka hoomaloka i ka ike pono ana a me ka hoohainu ana i ka awa."
- Contains "ka hoohainu ana" (the offering/giving to drink - this is not strictly passive but a nominalized form of the causative verb)
6. "A he mea maa loa ma na loko a pau, aia no a hana ia..."
- Contains "hana ia" (were performed/done)
CLAUDE IS WRONG—PUKUI EBERT SAYS that ‘IA (with the ‘okina) IS THE PASSIVE/IMPERATIVE PARTICIPLE:
‘ia
Part. marking pas/imp. (sometimes written as a part of modified word).
Examples:
ʻAi ʻia ka maiʻa, the banana was eaten; eat the banana.
E hele ʻia e kāua, we should go; let's go.
Nānā ʻia ke kanaka, the person was looked at; look at the person.
Last changed10 days ago