1 How I Learned to Stop Worrying and Tolerate the Master Persuader Hypothesis
IVAN WOLFE
WARNING: this essay discusses Scott Adams, Donald Trump, Socrates, Ancient Greek Sophists, Derren Brown, and some other random items of cultural significance. Try to keep up, and try not to let your own political views cause you to ignore, or otherwise taint, the very serious ideas here. Adams argues that we live in a world where facts don’t matter. Ifyou feel they should, you really need to know why they currently don’t, and writing Adams off because you thinkhe supports Trump’spolicies(he mostly doesn’t)won’t help the currentpoliticalandrhetoricalsituation.
Forget All You Know or Think You Know
Far too many of my more progressive friends think Scott Adams is some sort of far-right, alt-right Trump supporter. In fact, too many Trump supporters think the same thing. I have been a semi-fan of Adams since Dilbert first appeared, and I have read nearly all his published works, in addition to seeing that he is a witty, clear, and entertaining writer (even when I find his thinking muddled, off base,
or outright bizarre). Because of that, when I heard he predicted a landslide victory for Trump (the “Master Persuader hypothesis”), I had two thoughts: 1. He’s clearly not predicting this because he supports Trump’s policies, and 2. He’s crazy wrong.
I thought the first because I had read plenty of Adams’s political/religious/philosophical/whatever thoughts, and it seems clear that even Bernie Sanders is somewhere to the right of Adams (there might be specific issues, such as certain types of taxation, where that’s not the case, but overall that seems clear). I thought the second because Adams had made some crazy predictions before that have yet to pan out. For example, in The Dilbert Future he seriously predicted (based on a somewhat simplistic reading of Thomas S. Kuhn’s The Structure of Scientific Revolutions) that the theory of evolution would be proven false (though he’s somewhat vague on when, implying it would be sometime within the lifetime of the reader; I’m not dead yet, so I guess there’s still time). While the prediction was made somewhat humorously, he had a serious point. He meant it as an extreme claim intended to make a point about how science constantly changes and updates ideas, concepts, and theories. But—still, evolution proven false? Sounds like a Trump supporter after all, right?
I will admit, I was one of those out of touch elites (I have a PhD after all) who thought Trump had no chance, wouldn’t even make it out of the Republican primaries, let alone win (or even come close) in the general election. Well, Adams turned out to be more correct than I was even modifying his thesis as more scandals and revelations about Trump came out in the media—whereas I stuck firmly to my belief that Trump had no solid chance of winning.
In the interests of full disclosure, I will state that I did not vote for Trump, but I’m going to try to make this chapter as apolitical as possible (at least until the conclusion), since Adams’s reasoning was itself mostly apolitical. He gained a lot of support from the Trump wing and a lot of hate from the Clinton wing (and the anti-Trump wing on the right), but if you follow his blog or read his recent book Win Bigly (on persuasion in the era of Trump), you can see he finds both the pro- and anti-Trump crowds fundamentally deceiving
themselves, while his own (quite progressive) views are ignored in favor of merely treating him as a pro-Trumpist by all sides.
But, enough on that background. If you want the full story, either go back and read the archives on Adams’s blog, or read Win Bigly, which is a good summary of his thought process and reasoning on Trump as a “Master Persuader.”
From Derren Brown to Socrates
Since this chapter is in a book on Popular Culture and Philosophy, I need to tie it to philosophy somehow. Luckily, I already had, soon after the election. Rather than give in to cognitive dissonance and try to explain away why I was really right and Trump had really lost —something many on the anti-Trump sides did and still do (and which Adams uses as a good example of how cognitive dissonance works), I had to re-evaluate my own reasoning to see why I was wrong and Adams was correct (or, at least, more correct than I was). I have a PhD in Rhetoric (the art of persuasion) after all. Adams’s only stated qualifications came from a hypnosis class he took and a general life-long interest in persuasion.
This served as my first hint at where to go. Adams constantly touts his study of hypnosis as the main reason he sees Trump as a “Master Persuader.” In Win Bigly, he discusses his hypnosis studies in some detail, but still glosses over most of it, merely stating that studying hypnosis gives him insight into how to persuasion works.
Well, this move made me think of the brilliant British magician/hypnotist/mentalist Derren Brown. In his book, Tricks of the Mind, he discusses his experiences with hypnosis, especially as a famous hypnotist himself. He concludes, surprisingly, that hypnosis doesn’t really exist, despite some famous examples of him hypnotizing people. He believes hypnosis really just comes from a dominant personality asserting itself on a less dominant one, essentially persuading the other person to behave a certain way or believe a certain thing. The hypnotic state comes more from someone assuming a passive, submissive role (even if they don’t realize it) rather than any special hypnotic state of mind.
While Adams does seem to think there is a true hypnotic state, much of what he says about hypnosis fits Brown’s ideas: certain people don’t make good candidates, the person must be willing to undergo the process, and the hypnotist has to project utter confidence and authority.
So, how did this line of reasoning get me to Socrates? Through Gorgias, an ancient Greek Sophist who dueled (verbally) with Socrates, of course! My mind went from the idea of “hypnosis as persuasion” to “persuasion as magic” that comes from Gorgias. The Sophist Gorgias gave a speech (“The Encomium of Helen”—the title refers to Helen of Troy) where he argued that persuasive words were like magic or powerful drugs, that they could steal someone’s free will and cause them to behave in ways they normally wouldn’t—and they couldn’t be blamed for their behavior because the power of persuasion compelled them to act that way.
Sophistic Sophists who Sophistically Sophistize
So, who was Gorgias? A Sophist, as stated above. Who were the Sophists and how did they relate to Socrates? Well, basically all our modern ideas about rhetoric and persuasion fall into either a Socratic or Sophistic camp. You might be familiar with the term “sophistry,” but if not, the Oxford English Dictionary defines it as the “employment of arguments which are intentionally deceptive.” We get that term from the Sophists, though it’s a bit unfair and mostly due to how Plato portrays them in his Socratic dialogues.
The Sophists—the term itself comes from the Greek word for wisdom; compare how “philosopher” comes from “love” (philo) and “wisdom” (soph) to mean “lover of wisdom” were traveling teachers in ancient Greece who taught people how to speak and argue well in exchange for money. Basically traveling tutors, they were very popular in city-states such as Athens, because in order to fully participate in society as a citizen, you needed to know how to speak well in public and persuade others, since all citizens (at least in theory) debated about and voted on all issues. The Sophists
would travel to an area, give speeches to show off their skill, and then take on paying students.
The main Socratic criticism of them came from the claim that they merely taught outward forms of persuasion, with little care about the underlying truth. A common phrase used to describe them went something like “They make the weaker argument seem the stronger.” One ancient play (that calls Socrates a Sophist, despite his opposition to them in Plato’s dialogues), The Clouds, deals with a son whose Sophistic studies ruins him morally, features a scene where personifications of the Weaker Argument (incorrect) debates the Stronger Argument (the correct) and the Weaker Argument wins through the use of persuasive moves that were clearly logically invalid and ethically questionable—yet were still creatively effective.
In Plato’s dialogue The Sophist, a character named The Eleatic Stranger spends much of the dialogue trying to define Sophistry, and finally comes up with a somewhat complicated definition; the gist of it is that Sophistry imitates real life but is hollow, empty, insincere, and uninformed. In the Gorgias, Gorgias himself admits this, somewhat.
Now, it’s hard to say how much of what the character “Gorgias” in the Gorgias resembles the actual Gorgias (try not to get lost in all the Gorgias-ing here), but when compared with the fragments of writing we do have from and about Gorgias in other sources, it appears that Plato at least tried to be fair. In the dialogue, Socrates confronts Gorgias and two of his disciples, Polus and Calicles.
Socrates questions Gorgias about rhetoric, and Gorgias admits rhetoric could be used for immoral ends, though he defends rhetoric by likening it to wrestling; sure, someone could learn wrestling so he could go beat up other people more effectively, but that’s not the teacher’s fault. If a student of Gorgias uses rhetoric for unethical or immoral ends, the teacher shouldn’t be blamed. Gorgias hopes his students would be ethical and moral, but it is not something he teaches. He just teaches persuasion.
Socrates argues that studying rhetoric seems unnecessary, because if you are an expert in something, you should already be persuasive about that subject. Gorgias makes the bold claim that he
could win a debate with a doctor, despite knowing nothing about medicine. (And now we start getting closer to Adams’s Master Persuader hypothesis, that we live in a world where facts don’t really matter, all that matters is persuasive power.)
Socrates declares this means rhetoric makes you persuasive to ignorant audiences. (Adams argues that we’re all basically ignorant on most issues, so persuasive ability matters more than knowledge.) Rhetoric thus functions like cosmetics that makes a sickly person look well, instead of exercise that makes a person healthy, or like “cookery” that makes unhealthy food attractive vs. actually making healthy, free-range, organic, gluten-free, paleo-friendly meals (okay —Socrates make not have used any of the qualifiers between “healthy” and “meals”).
Of course, Gorgias’s hope that his students would still behave ethically and morally with their persuasive power seem somewhat dashed when his disciple Polus interjects. According to Polus, rhetoric is awesome because it gives you the power to become a tyrant. With enough persuasive ability, you can rule over people and get them to follow your will.
In the end, Socrates argues that rhetoric, the study of persuasion, is bankrupt in several senses. It has no real subject matter, since the topics must always come from some other area. It preys on the ignorant by dazzling them with grand eloquence while teaching them nothing, and its practitioners often misuse it to gain power. Rhetoricians tell people what they want to hear, rather than what they need to hear, and this corrupts both the audience and the persuader. (Compare this with Scott Adams’s claim that the most persuasive move is to play on the fears of an audience, regardless of whether those fears have any real basis.)
In a later dialogue, the Phaedrus, Socrates takes a slightly more positive view of rhetoric. While still feeling people too easily and too often misuse it to flatter others and tell them what they want to hear, a more noble version of rhetoric is possible. If used to enlighten others and improve the soul, persuasive techniques serve a useful and important function. The true rhetorician will study people and learn not just how to persuade them, but what they
need to become better, improving their souls and enriching their lives.
And, while this is a somewhat simplistic binary, these two versions of rhetoric, the Sophistic (where only persuasive ability matters) and the Socratic (where the moral and ethical improvement of the audience matters most) has dominated and controlled discussion of rhetoric and persuasion since those times (at least in Western culture). When you hear people complain about “mere rhetoric” or declare “let’s cut through all the rhetoric,” they implicitly refer to the idea of rhetoric as sophistry—that persuasion consists of verbal tricks, clever writing, or other obfuscations of the actual truth. However, the basic academic requirement at pretty much every college or university in Western civilization of a basic writing class (usually with a focus on persuasive writing) is something of an artifact from the Socratic ideal, the idea that good people need to learn persuasion because otherwise only evil people will learn effective persuasion and thus corrupt society.
Theorists of rhetoric from Aristotle to Cicero to St. Augustine, from Thomas Wilson to Thomas Hobbes to Hugh Blair, from Richard Weaver to Kenneth Burke to Wayne Booth—have all struggled with this dichotomy (don’t worry if you don’t recognize those names— consider them good names to Google if you want to learn more). St. Augustine, after converting to Christianity, briefly toyed with abandoning the pagan (and thus likely corrupt) arts of rhetoric he had learned as a youth, but he ultimately decided to use rhetoric to help spread the truth of Christ’s work, so he developed a type of rhetoric for sermons (known as homiletics).
Thomas Hobbes preferred a short, simple, direct style rather than using the florid, elaborate language favored by many others. Both operated somewhat Socratically, using principles of persuasion to argue for ideas they felt would improve people and society, rather than merely for show or pleasure. However, at the same time, many manuals of rhetoric all through the ages basically taught Sophistic principles (while paying some lip service to Socratic ideals) of florid eloquence and the masterful use of tropes and figures to move and delight audiences, regardless of subject matter.
2 Persuade Me Once, Shame on You . . .
RICHARD GREENE
In Win Bigly: Persuasion in a World Where Facts Don’t Matter Scott Adams argues that Donald Trump is what he calls a “Master Persuader” (the rarest of persuaders, whose peers include the likes of Steve Jobs and Warren Buffett) who has “weapons-grade persuasion skills.”
Adams himself is a self-proclaimed “commercial-grade” persuader who has thought and written extensively on the topic, and asserts he has the ability to raise his persuasion powers to weapons-grade when called upon to do so. If Adams is right about this, then a lot of us have quite a bit of rethinking to do on the question of whether Trump is masterful at anything. To at least a large segment of the world population, Trump is a kind of buffoon, or a caricature of a politician. Of course, if Adams is in fact a commercial-grade persuader (again with weapons-grade persuasion skills at his disposal), he should have no trouble convincing even the most hardened skeptic of the truth of his claims. We’ll see.
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one of Lono’s generals, 348. sailing for Hawaii, is cut in two, 350
Hinauluohia, 25
Hinauu, 146; and Hooipoikamalanai, daughters of king of Kauai, 116; wives of Moikeha, 118. journey to Waipio, 146. mourning for Kila, travel around Kauai, 132. propose to accompany their sons on voyage for bones of Moikeha, 130.
Hinawaikoli, head feathers of Halulu, 66.
Hinihini, insect that sings, 382, 420.
Hiona, 372, 404.
Hiwahiwa, or Hiwa, 378; beloved one, 500
Hoa (to wind), 378
Hoaeae, 400
Hoahoa, 372
Hoalani, an even number, 394 water-gourd of, 14.
Hoamakeikekula, a beautiful woman, 532. after repeated dreams, enveloped in fog, wanders to uplands of Pahulumoa, 536; found by Puuhue in an olapa tree, 538. and attendant prepare to return home, 534 and attendant wander in the woods to string lehua wreaths, 534 at birth in form of an ala, 532 beauty of, calls forth greetings and chant, 534. besought by Puuhue for his lord, 538. brought up by grandparents under strict kapu, 534. continues her love dreams, 538. definition of word, 538;
derivation of, 540. descends the tree and is greeted by Puuhue, 538 falls in love with person of her dreams, 536 gives birth to child called Alelekinana, 538 hears call of a bird; watching, it changes to human form, 534. in spirit, visits her grandmother Makapailu, 532. legend of, 532. pleads with Kalamaula for thirty days consideration; remains in seclusion, 536. seized by Kalamaula, 536 [x]separated from attendant in thick fog; arrives at Keawewai, 534 taken by Puuonale as wife; called for her suffering, 538 weeps at sight of object of her dreams, 538. won by Puuhue’s words, they proceed to Keolewa and meet Puuonale, 538.
Hoao, 372.
Hoaono, 404.
Hoe, the whistle sound of cliff-climbers, 390.
Hoea stream, Liloa’s meeting place with Akahiakuleana, 178.
Hoeu and wife, Kawaunuiaola, of Kula, Maui, 552. deserts his wife for another, 552 disturbed by rumors, is won back by ruse of wife, 554 petitioned to as a god to partake of food, 552–54 sought to be regained by wife’s cunning, 552–54.
Hohoiea instructed by Kila, 168. offers to meet Pohinakahonua, 168. swinging his club upward, kills his opponent, 168.
Hoi, a poisonous food; species of yam, 572.
Hokea, or Honokea, 284, 302
Hokeo calabash described, 576
Hokuli, hiding place of the god Kaili, 188
Hokuula, 336, 340, 346; Maui forces locate at, 342
Holani, 2, 4, 8, 20, 24
East and West, a land of origin, 40
rain-dispelling conch of, 14
Holaniku and Holanimoe, arrival at; contains many good things, 50; fruitful land of origin, 40; synonymous with Kalakeenuiakane, 50.
Holoholoku, 344.
Holualoa, Kona, Hikapoloa sails for and lands at, 562.
Kaumalumalu and family lived in, 560.
Kohala traders sail for and get fish from, 562
Mumu and brothers, fishermen at, 562
Honi ha ihu, old-time kissing, 308
Hono, 284, 302, 372
Honokaa, 192
Honokahua, 284, 302
Honokane, 330.
Honokaupu, 288, 304.
Honokawai, 284, 302, 416.
Honokea, 284.
Honokeana, 284, 302.
Honokoa, precipice of, 326, 328.
Honokohau, 284, 302.
Honolua, 284, 302.
Hononunu, 400.
Honopou, 284, 302.
Honouliuli, Ewa, 364, 368, 400.
Kualii victorious at battle of, 400 Honuaula, takes up his residence at, 116 temple of, 218
Honunuikuaeaea, grandmother of Kaneapua, renders him aid, 518.
Hoohila, 342.
Hoohokukalani, daughter of Papa and Wakea, 14, 404. high chiefess, 14.
Hooholoku, a voyager with Kila to Tahiti, 122.
Hooilo, 394, 400.
Hooipoikamalanai, 162. and Moikeha, 144. brought to palace of Kunaka, 146 chiefess of high rank; mother of Kila, 160 determined to go to Hawaii; fails to recognize Kila; has interview with him, 146 sons successors at death of, 152. why Moikeha lived with, 170.
Hooipoikamalanai and Hinauu, or sister, daughters of king of Kauai; fall in love with Moikeha, 116; take him for their husband, 118. ask after the bones of their father; ask the cause of their sons’ wailing and grief signs, 132 assured of being safeguarded Kila is allowed to join his brothers, 130 discover for first time the great crime committed; are bent on seeing their sons punished, 150. distressed greatly, 144; learning their sons’ scheme, propose to accompany them, 130 dwell in Waipio many days; insist that Kila act as king of Kauai; they acted as rulers till their death, 152 greatly troubled, 148. hearing Kaialea is to be killed ask Kila that they die in his stead, 146. object to their taking Kila alone, 130.
question the return party from Waipio, 144. reaching Waipio are sent for; informed of Kaialea’s fate, 146 seeing Kila’s unselfish love they relent, 152 send a party to Waipio to institute a search for Kaialea, 140 travel around Kauai mourning for Kila, 132. wives of Moikeha, 118.
Hookaakaaikapakaakaua and sister without knowledge of their relationship, under strict kapu, 540. a son, and Kapuaokaoheloai, a daughter, of Ku and Hina, high chiefs of Hilo, 540 refusing food, loses his beauty; beauty of, coaxed back with food, 546
Hookele i Hilo and Hookele i Kau, sailing-masters of Pakaa story, 518
Hookumukahonua the progenitor of Hawaii’s royal family, 406
Hookumukapo, 404
Hookuukekii, upland of Kohala, 538.
Hoolehelehekii, a stick, 96.
Hoopapa contest, 576–584. contests of Lono, beginning of, 290. definition of, 574. game of, 274, 276. gods in the profession of, 584, 592 Lono’s favorite profession, 270 or hoopaapaa, definition, 266 profession, Kalanialiiloa in front rank of, 574. profession of, commended to Lono, 266. youngster, Kaipalaoa, 574.
Hoopio, 380.
Hoowahapohaku, peak cave at Nuuanu Pali, 474.
Hopukoa, 358.
Hua, 25, 136, 405. bones of, are bleached in the sun, 136
of Maui, death of Kuula at cruel hands of, 556. sea beach of, 394
Hua-a, king of Puna; death of, by Piimaiwaa, 226
Huahuakapolei, 25, 405
Hualani, 25, 405
Huanuiikalalailai, 25, 405
Huawaiakaula, gourd holding the water of life, 92, 96
Huehue, 560; heights of, 338.
Huhune, 24, 404.
Hukulani, 25.
Hulahula, name of the prayer; of great solemnity, 440.
Hulani, 180.
Huleia, 284.
Huli ka ia (Milky Way), 472.
Hulihonua, 404; first created man; the husband, 370.
Hulikeeaea, 382.
Hulimokualana, war club of Kualii, 412.
Hulukeeaea, 406
Hulumalailani, 25, 404
Hulumaniani, 380
I, the sacred one of Kaponialamea, 14
Iao, a small fish, 604.
Iako or outrigger of canoe, 582. a term in counting kapas, 584
Ieie, vine, 382; that creeps in forest, 420 vines (Freycinetia arnotti), 538. [xi]
Ieiea and Poopalu, fishermen of Makalii, 570. met by Pupuhuluena, net fishing, 570. shown the use of kukui nut; obtain some which they introduce into Kona and Kau, 570.
Ihiawaawa calls on her half-brother, 550. daughter of Ku; courted by three young men, 550 definition, 550
Ihukaeaea, who carries his head high, 78
Ii, spawn of, 286, 304
Ika a Maui, of New Zealand, 370
Ikiiki, month; indicative of heat, 240
Iku or Aiku, 32. arrives at Kauai; becomes king, 110. Aukele again mourned for by, 44; exercises a fostering care over, 34. death defeats, in battles on Kauai, 110. Kuaihelani, great chief of, 32, 86, 88 predictions of wife to, come true, 44 refuses Aukele to see the sports contest, 34. took great interest in Aukele at birth, 32.
Ikua, rock hurled by Koeleele, 528. thunder, 76, 84; black rock, 78.
Ikumailani, 32, 44, 46, 94. headwaters of, 94
kind brother of Aukele, 94. seeks and rescues Aukele, 44 tries to dissuade Aukele from sailing with them, 46
Ila, a mole, 386
Ili, a piece of land, 398
Iliau (Wilkesia gymnoxiphium), 282, 288 wilted in the sun, 306.
Ilima, flowers of the; a favorite for wreaths; Oahu’s chosen emblem, 598.
Ilio hulu pano (black dog), 240.
Iloli, food loathing, 380.
Images (temple), Lono in fear questions his parents thereon, 262. their purpose as gods described, 262. were gods, owning the temple, 262.
Imaikalani, chief of Kau, 318. died by Piimaiwaa, 228 king of Kau, blind, 226, 246 long at war with Umi; never in subjection to Umi, 226 no expert dodger could stand before, 228. source of strength and skill of, 226. strongest man from Hawaii to Niihau, 246. Umi doubtful of mastering, 246. threw ten spears at once, 226
Imi haku, 364
Imu, or Umu, described, 194, 196, 258, 382 Kauwewe, the covering of an, 386
Ina (sea-urchin), 380
Inaina, 382, 384
Inamona or Akimona, 586; a table delicacy, 532.
Inoa or name song of Kamehameha, 4.
Iole, first-born daughter of Koukou, 450. and Opeapea left Kauai for Oahu before birth of Pikoiakaalala; married to men of note, 450; question Pikoiakaalala and tell him of their relationship, 452 sisters of Pikoiakaalala were rats, 432.
Iron, 74.
Island, moving, 374.
Islands, birth of the, 6. formation of, not all agreed, 2.
Islands of the group, from coral, 22. situation, 2.
Ivory-tongued necklace, 220, 496 cause of the Hilo-Hamakua war, 224 necklace of Nanikoki, 224 ornament; royal necklace, 222.
Iwikauikaua, 14, 25, 28, 405. appeals for prayer to the gods in his behalf, 26.
Iwiaulani; kapus of; royal kapu of, 28. taken for inciting rebellion, 26; the wrong one, 28.
Iwikauikauanui, 406.
Kaa, a knot, 370 Kaaawa, 378, 428
Kaae, 24
Kaahualii, a spirit, gives chase to Eleio, 482 is shamed by sister of Eleio, 482 the royal cloak, 482.
Kaakaua, councillor of war, 222.
Kaakiho, 396.
Kaala, mountain, 104; ridge covered with dew, 28, 374 high mountain of Waianae range, 374 red crab on top of, 390
Kaamookalani, 370, 404.
Kaanapali, Maui, 284.
Kualii touched at, 416; met at, by Paepae, 418.
Paepae is advised on arrival at, 416; reaching, finds Kualii had left, 418
Kaau of kapas equal forty, 584
Kaawaloa, South Kona, 362
Kaawikiwiki, a place of games, 178
Kaea, 404
Kaeelekoha, 406
Kaeha and Kaulu trick puzzle Kane and Kaneloa who send messengers to inquire of Makalii, 524. and spirits prepare awa, 524. at birth of Kaulu as a piece of rope, placed on the shelf, 522. at call of Kaulu, comes out of the shark bald-headed, 528. directed by Kaulu in awa drinking, 524. enticed by spirits to go rod-fishing, 530 first-born of Kukaohialaka and Hinauluohia, 522 is carried off by the spirits to Kane and Kanaloa, 522. Kaulu missing, starts off in search, 522; Makalii, inquired of, said, “Your brother is in the shark”, 528. killed and put into an opihi shell, 530. left at Papakolea, Moanalua, 530 looking for food, is taken by Kaulu to Manowaikeoo, 526 loved and esteemed Kaulu, 522 Makalii locates the shark which swallowed, 528.
missed, is searched for by Kaulu, 530. not dead, is again tempted by the spirits, 528 observes Kaulu’s directions in awa drinking, 524 questions Kamano why kill the next child, 522 released and brought to life again by Kaulu, 530. returns to the house to join the spirits, 524. seen and recognized by Kaulu, 524. sharks called together to take, to their king and is swallowed whole, 526. tempted by the spirits to go surf-riding, 526 whereabouts of, searched for in vain, 528
Kaeho Kumanawa, 14, 406
Kaelehuluhulu, Aku and Opakapaka remained at, 570
Kaelo, month of; sea of, 372
Kaena, Cape (north point of Oahu), 28 Lanai, 24. of the wide sea, 398. Point, 280, 298, 374; Wahanui encounters storm off, 516 tail of white shark, 28; of hammer-headed shark is, 374
Kaenakulani, 24
Kaha, 378
Kahai and Malanaihaehae, chief warriors of Kualii, 412 breadfruit planted by, 392. fish-line of, broken, 20, 25, 404, 405.
Kahaiaonui-a-Piikea, or -a-Umi, 230.
Kahaimakana, rain-dispelling conch of, 14.
Kahakapolani, 384, 406; name with double meaning, 384.
Kahakuakea, 406.
Kahakuikamoana, historian, 2, 4, 6, 10.
Kahakuloa, 284, 302.
Kahala, amber-fish, 570; famed beauty of Puna, 500
Mokuleia with its dish of, 374 threatening, 386.
Kahalakala, 376.
Kahalaokolepuupuu and Lipewale set out to gather kukui nuts, 606. [xii]assigns to Lipewale the nuts to carry, 606. bids Lipewale stay home to print her pa-u, while the rest went sea-bathing, 606. calls out “What is it, Lipewale?” 604. calls the old woman Lipewale, 604
fish-pond owned by, held various species, 604
Kahikiula departs for Kahikiku to live with, 602
Laukia threatens to kill, 602. of Kahikiku, married to Kahikiula, 602; did not accompany him to Kuaihelani, 602. two messengers from, arrive, 604
Kahalemilo, son of Imaikalani, chief of Kau; bones of, 318
Kahaloa, surf-riding sea at, 378; cold wind of, 392 kou trees at, 400
Kahaloalena, 14, 24
Kahaloalenaula, 24
Kahaluu, Kona, heiau of Makolea in, 324. Kapaihiahilina outside of, 356.
Kualii arrived at, 428.
Lono in dedication service of, at, 330.
Lono living at, 356
Kahana, 284, 302, 414, 428 sands of, 428
wild sea is at, 378; wild spy below at, 396
Kahaookamoku and companions eaten up by the spirits, 478, 480 friend of the king of Kauai, 476 promised five wives, 478 with men and Kaneopa, from Kauai on visit to Hawaii, enticed ashore by Hanaaumoe, 476, 478.
Kahauiki, 400.
Kahaukuhonua, 24, 404.
Kahaumana, 72, 108.
bird-brother of Namakaokahai, 42, 52, 56. changes into a rock, 60
Kahaumokuleia, 24, 404
Kaheawai, battle of; Lono at, 322
Kaheka, 25, 405
Kahiamoeleaikaaikupou, 25, 405
Kahihikolo, war club of Kila, 168; place of, 350–52. trunkless koa tree of, 350, 352, 356.
Kahihiokalani, 404.
Kahikahonua, 284, 302.
Kahikele, bird of, 20.
Kahiki, encircled by Kalani, 394. of chiefs; peaceful is, 396. shoals of, 240.
Kahikiku, arriving at, the turtle disembarked Laukia and disappeared, 604. as the clouds drifted toward, Laukia chanted her love plaint, 602
Kahalaokolepuupuu of, 602
Kahikiula arrived from, 602.
Kahikiula begged permission to return to; departs for, to live with first wife, 602. the turtle swam to, 604
Kahikinaakala, war club of Niniukalani, 166
Kahikiula and Laukiamanuikahiki equal in good looks, 602 at bright light of the house, thought it on fire, 602 at request of Makiioeoe, takes Laukia as wife, 602. called his sister to come in, 608. departed for Kahikiku to live with first wife, 602. desire and love for, more than could be borne, 604. desires to return to Kahikiku, 602; wife finally consents with likelihood of following, 602 kisses sleeping Lipewale, recognizing his sister, 604 Laukia came to a fish-pond belonging to the wife of; changes to an old woman, 604.
Lipewale remained with her brother, 606. Makiioeoe awakes his daughter to greet, 602. married to Kahalaokolepuupuu, visits his parents without her, 602 on arrival, was accompanied with red outfit, 602 overcome with love for, Laukia weeps and chants her plaint, 602 requested by Makiioeoe to meet his sister, 602. son of Makiioeoe of Kuaihelani, 596; by first wife arrived from Kahikiku; is met by parents and people, 602.
Kahiko, 12, 20, 24, 404, 406. an ancestor of the people, 2. eight generations from Pili’s time, 26 the husband, 372
Kahili, famed, named, 270 large feather, Eleeleualani, 270.
Kahinanalo, guardian of, 242.
Kaholeiwai of Kawaihae chiefs, 536.
Kaholo, a lashing of royal canoes, 112.
Kahonunuimaeleka, real name of the hill of Haupu, 446.
Kahookuli, 284.
Kahoolana, on Kahua, pools of, flooded, 538.
Kahoolawe, foundling, born a, 4; tradition of, 8
Hina gave birth to, 2
Laamaikahiki resided on west coast, then left for Tahiti, 128. not born of Papa and Wakea, 2.
Kahoolewa Kanaloa, 286, 302.
Kahoowaha, 394.
Kahoukapu, 25, 405.
Kahu, Kualii’s trustiest, enjoined to hide his bones, 432.
Kahua, beach at, 328; low land of Kohala, 538.
Kahuahuakai, last of chiefs slain, 162.
Kahuaike, 400.
Kahualewa, 382.
Kahuaokalani, 370, 404.
Kahuku, a pandanus, 28; is hala-wreathed, 374 rocky cliffs of, 238, 290
Kahuli, turned over, contest on word, 582
Kahulikini, 340.
Kahuna, fishing companion of Umi, 230.
Kahunas (priests) direct Lono’s battle course, 324.
Kahuoi, Aiai wished possession of pearl fish-hook, 556. in keeping of bird Kamanuwai, 554.
Kipapalaulu sees and steals the pearl fish-hook, 556. pearl fish-hook of Kuula, 554, 556 taken along by Aiai, 558 value of, in aku fishing, 554
Kahus (guardians), 262
Kai, 404; a ka hulu manu; kea, 378.
Kaiakahinalii, the flood, 378.
Kaiakea, 406.
Kaiakeakua, place of battle; sea of the god, 230.
Kaiakekua, sandy beach at, 268.
Kaialea and paddlers learn of the kapu order on food, 138; approaching Waipio his double canoe is recognized, 136; arrived on one of the kapu days, 136; has his canoe confiscated, 136 brothers confined in temple with, brought to base of the altar, 148 brought into the presence of the king and questioned, 138. consents to go to Waipio for food, 136. denied having been to Hawaii before; replies falsely to various questions, 138. Hooipoikamalanai and companions journey to die with, 146. hoping for release he tells truth of parentage and brothers, 144 intervenes for Kila’s life and prevails in his being taken to Waipio, 134 Kila did not think he would be killed, 148; visited often in confinement by Kila for questionings, 140, 146. men in search of, placed in confinement near him, 142. not the intent to sacrifice, 144. ordered again confined in Pakaalana, for falsity, 144; ordered to be kept in confinement, 138 [xiii]paddler companions of, sought, 140; they return secretly to Kauai, 142 people called to see sacrifice of, 148. questioned again by Kila, he denies being Moikeha’s son, 144. removed to one of the king’s outhouses, 140; reported dead, 142;
reported in confinement to be sacrificed, 140; return of, awaited on Kauai, 140 royal cluster of, 4 says Kila has gone to Tahiti, 144; search party for, arrives at Waipio, 140, 142. son of Moikeha, 118, 132, 146; stubborn, is ordered to do all kinds of labor, 140. taken to the kapu house for confinement, 140; thinks he recognizes Kila and will be killed for deserting him, 138 the seer, 20 weeps at seeing his home people, 142
Kaialea’s paddlers, 138, 140, 144.
Kaiehu, and Kapahi, rowers, 300.
Kaihalawai, mother of Lono, 256.
Kaihikapu, 394; son of Kuhihewa, 242.
Kaihikapualamea, 24.
Kaikilani, 25, 240, 405. accompanies Lono on his journey, 270; they return to Hawaii, 308 answering Lono’s suggestion to remain on Maui, advises they had better first return to Hawaii and deal with the rebellious chiefs, 320 arrives at Kailua from Hawaii, 302. bids Lono recite his name chant, in which she joins, 308. chants Lono’s name song; chant of, in response by Lono, 306. chiefess of Puna; hears Heakekoa’s message, 272. conspirators allege illicit relations between Kapaihiahilina and, 354 consulted by Lono on going to Maui, 330 desires to search for and informs Lono of the revolt, 274 eldest of, assists Kapulani to escape, 330; engaged in konane with her husband; evades Lono’s question on her lover’s message, 272. fell in sin with Heakekoa as her paramour, 270. first chiefess ruler, 266 finds the chiefs in open revolt at Napoopoo against Lono, 274
guards at all Hawaii landings found by, on return from Molokai, 274.
Heakekoa seeks to convey news of his arrival to, 270 in love and pity for Lono, not in sympathy with revolting chiefs, 274
Kanaloakuaana tells, the care of the government must be given Lono, 268 kisses and weeps with Lono, 308.
Lono makes oath not to live again with; strikes her on the head with konane board, 272.
missed by Heakekoa he follows the royal party, 270. placed as ruler during Lono’s trip to Kauai, 352, 360; popularity of, evidenced, 274 reported almost killed by Lono, 274; returns to Hawaii, 272; resolves to renounce Heakekoa forever, 272; revolt not countenanced by, 274. seeing Lono playing konane, recites a chant in his honor, 302 succeeds Keawenuiaumi as ruler of Hawaii; said to be the first instance, 266 wife of Lono, 240, 254, 266 with Kanaloakuaana, an uncle, had three children; without issue with Lono, 266.
Kaikipaananea, in boxing, beaten by Kepakailiula, 512. in wrestling matches, 512.
Kepakailiula befriended by high chief under, 512. king of Kauai, 510.
Kukaea lived on filth of, 512
Makolea arriving at Kauai becomes wife of, 510 one of three strong men of Oahu, 34 thrown into the oven by Kukaea, 514.
Kaili, god, 188, 292, 324. inherited war-god of Liloa, 188.
Lono’s war-god, 324.
Nunu and Kakohe custodians of great god, 190. temple of, 232 the probable god of Keawenuiaumi, 292
Kailikahi, the friendly district, 398
Kailikii, Laamaikahiki’s first landing place, 152–54
Kailiu and Kailoa, 378
Kailo, plain of, 242.
Kailua, Hawaii, Kanaloakuaana took Lono to, 268.
Umi and chiefs reside in, 228
Kailua, Oahu, bearer of feather cloak would disappear to, 428; favorite residence of Kualii, 432
dry waste wind of, 388.
Hauna arrives at, 310.
Kaikilani arrives at, 302.
Kakuhihewa living at, 274.
Kalama a resident in, 396
Kualii died at, 432; set out from, 428; stayed behind at, 426; returned, on his way to, 430; went to live in, 420.
Lono almost at, 300; lands at, 274
Malani, its sea wind, 386
Kaimohola, effect of breeze at, 390
Kaio, 396
Kaiokane, 340
Kaiona, Oo the bird of, 392
Kai o Paao, the flood, 378
Kaiopihi, Kohala general, slain, 330; battle named, 330.
Kaiowahine, 340.
Kaipalaoa asks the king for some fish, 576. avenges death of his father, 594. born in Waiakea, Hilo, 574.
challenges the king’s wranglers to a contest of wits, 576 classed an expert, sets out in search of his father, 574 contest ends in favor of; opponents killed and cooked in the umu, 594
father of, educated in hoopapa, killed by Kalanialiiloa, 574. leaves Hanalei; touches at various points; arrives at Wailua, place of bone fence, 576 legend of the hoopapa youngster, 574 Mainele and party land at, 460. meets his opponents in all contests, 582–594. on Hilo side of Wailuku stream, 442. saw the bones of his father, 576. seeks passage to Kauai in king’s canoes, 574 sent to aunt to complete education, 574 son of Halepaki and Wailea, 574 supported by the king in his contentions, 578. takes up profession of wrangling, 574. towed in his canoe, lands at Hanalei, 576.
Kaipapau, 428.
Kaipuni, move on to, 400. traveling on, 398
Kaiua, 180
Kaiwa, Kalani chief of, 26
Kaiwakaapu, club furnishing food, 50
Kaiwi, 396
Kaiwilaniolua, 24
Kakaalaneo, angry at absence of Eleio, orders an imu started in which to bake him, 484 asked Kaululaau brought home from Lanai, 488. at mischief of Kaululaau, his son, banishes him to Lanai, 486. attracted by the pretty cape, calls to his men to seize Eleio, 484. did not have a feather cape in his possession, 484 drunk with awa, orders Makolea to spread the mats; is robbed of his wife and stood on his head, 504 [xiv]expert spearsman, 502, 506. fails in his spear attack on Kepakailiula, 508. Hana filled with chiefs and men ready to fight for; holding two spears, meets
