updated: 3/23/2019

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ʻŌlelo Noʻeau - Concordance

aia

aia
1. idiom. there, there it is, there are (sometimes shortened to ai, with loss of the following part. i, see ai lalo, ai luna). cf. also aia hoʻi, aia kā, aia lā, aia naʻe, ai lā, ai loa.
2. aia i loko o ka papa. to take a class.
3. adv. There, referring to place; aia malaila ka hana ana, there the work is doing.
4. Then, referring to time, generally in connection with some other event. Nah. 10:3.
5. idiom. depending on, only if, only when, whatever, whenever.
6. interj. Expressive of admiration or surprise, of triumph or contempt. Aia hoi, behold! see there; aia ka, there now! Ios. 9:12. Aia la, there yon have it! an expression of triumph with contempt. Hal. 35:21.
7. v. To be or show one's self contrary to the gods.
8. To disregard the will of the gods; to be ungodly in practice.
9. To have the character of an ungodly person. Ier: 23:11. see haihaia.
10. s. An unprincipled or ungodly person. Hal. 14:1.
11. The practice of ungodliness itself; he hoomaloka; he hoole akua.
12. adj. Ungodly; irreligious.
13. Bad, sore, watery, as the eye; onohiaia, a sore or watery eye.

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23Aia a kau ka iʻa i ka waʻa, manaʻo ke ola.One can think of life after the fish is in the canoe.
 [Before one feels elated and makes plans he should first secure his “fish.”]
24Aia akula i kula panoa wai ʻole.Gone to the dry, waterless plain.
 [Gone where one may find himself stranded or deserted.]
25Aia akula nō i Kiʻilau.He is gone to Kiʻilau.
 [Said of senseless chatter, aimless talk. A play on kiʻi (fetch) and lau (many), meaning to fetch much; that is, to fetch a lot to talk about. Kiʻilau is a place in ʻEwa, Oʻahu.]
26Aia akula paha i Kiolakaʻa.Perhaps it is gone to Kiolakaʻa.
 [Gone to the place of thrown-away things. Used when something is thrown away and later wanted. A play on kiola, to throw away. Kiolakaʻa is a place in Kaʻū.]
27Aia akula paha i Waikīkī i ka ʻimi ʻahuʻawa.Perhaps gone to Waikīkī to seek the ʻahuʻawa sedge.
 [Gone where disappointment is met. A play on ahu (heap) and ʻawa (sour).]
28Aia aku nei paha i Kaiholena.Perhaps gone to Kaiholena.
 [Perhaps gone to loaf somewhere. A play on lena (lazy).]
29Aia anei ka maka i ke kua o ʻike ʻole iho?Are the eyes on the back that one cannot see what is being done?
 [Said of one who declares that he doesn’t know how to do a certain thing and perhaps will not be able to learn.]
30Aia a ola hou ʻo Kupanea.When Kupanea comes to life again.
 [When Kupanea died, Kaona, a false prophet who lived during the reign of Kamehameha III, suggested that the family leave him unburied and that Kaona’s prayers would restore the corpse to life again. Instead Kupanea’s corpse became decomposed and had to be buried. Thus, this humorous saying — meaning never! — came into being.]
31Aia a paʻi ʻia ka maka, haʻi ʻia kupuna nāna ʻoe.Only when your face is slapped should you tell who your ancestors are.
 [Hawaiians were taught never to boast of illustrious ancestors. But when one is slandered and called an offspring of worthless people, he should mention his ancestors to prove that the statement is wrong.]
32Aia a pohā ka leo o ka ʻaʻo, kāpule ke momona o ka ʻuwaʻu i ka puapua.When the ʻaʻo birds’ voices are distinctly heard, the ʻuwaʻu birds are fat even to the very tails.
 [The ʻao bird was not heard during the nesting season. When the fledglings emerged and their cries were heard, the season had come when young ʻuwaʻu were best for eating, and the people went to snare them.]
33Aia a wela ke poʻo o ke keiki i ka lā.When the head of the child is warmed by the sun.
 [When he is old enough to toddle or creep by himself into the sunlight.]
34Aia a wini kākala, a ʻula ka lepe o ka moa, a laila kau i ka haka.When the spur is sharp and the comb red, then shall the cock rest on a perch.
 [When a boy becomes a man, then shall he take a mate.]
35Aia iā Kaʻaikiola.Kaʻaikiola has it.
 [Mr. Throw-away has it. A play on the name Ka-ʻai-kiola (Throw-away-food). Said when an article is carelessly mislaid.]
36Aia i Hiʻikua; i Hiʻialo.Is borne on the back; is borne in the arms.
 [When one has gone to a far place where he cannot be seen by loved ones, he is said to be in Hiʻikua; and when one is where he can be seen daily, he is said to be in Hiʻialo. Also said of a favorite child, who is carried in the arms or on the back. Also said of the ʻaumākua.]
37Aia i Hilo ʻo Alanaio; aia i Puna ʻo Kapoho; aia i Laupāhoehoe ʻo Ulekiʻi.In Hilo is Alanaio; in Puna is Kapoho; in Laupāhoehoe is Ulekii.
 [A vulgar play on place names, calling attention to private parts, which are omens of disappointment when seen in dreams. An expression of contempt for one who brings bad luck. Alanaio (Way-of-the-pinworm), the anus, is in Hilo; Kapoho (The Container), the vagina, is in Puna; and Ulekiʻi (Rigid Penis) is in Laupāhoehoe.]
38Aia i ka huki nehu, ka iʻa kaulana o ka ʻāina.Gone to haul in the nehu, the well-known fish of the land.
 [Gone to get nehu for bait. Gone to get her man; that is, gone to get the bait that will get him.]
39Aia i ka huki ulua.Gone to haul ulua fish.
 [Gone to get her man. The ulua fish signifies a man.]
40Aia i ka mole kamaliʻi, ʻaʻohe i oʻo ka iwi.Still rooted in childhood when the bones have not matured.
 [Said of a person who is still a child, either physically or mentally.]
41Aia i ka mole o Lehua.At the taproot of Lehua.
 [Said of one who is out of sight for a long time, neither seen nor heard of. Lehua is an island beyond Niʻihau.]
42Aia i ka ʻōpua ke ola: he ola nui, he ola laulā, he ola hohonu, he ola kiʻekiʻe.Life is in the clouds: great life, broad life, deep life, elevated Iife.
 [The reader of omens knows by their shape and color whether clouds promise rain and prosperity, or warn of disaster.]
43Aia i Kaʻū i Kaʻaluʻalu.There in Kaʻū is a place named Kaʻalu alu.
 [When seen from the ocean, Kaʻaluʻalu appears creased. This saying is applied jokingly to the wrinkles of a person, or to wrinkled clothing.]
44Aia i Keaʻā.He is in Keaʻā.
 [A Kaʻū saying applied to a wilfully inattentive person who hears no more than a deaf-mute. A play on aʻā.]
45Aia i ke au a ka hewahewa.Gone on a crazy current.
 [Gone on his own wandering way.]
46Aia i Kohala, i Puehuehu.Gone to Kohala, to Puehuehu.
 [Nothing more is left. Used about someone who has lost everything. A play on puehu (to scatter like fine dust). Also expressed Hoʻi i Kohala i Puehuehu.]
47Aia i Kōloa.Is at Kōloa.
 [A play on kō (drawn) and loa (long)— drawn a long way under. Drunk.]
48Aia i Kona i Honalo.It is in Kona, in Honalo.
 [A play on nalo (lost). You’ve lost it and it is gone.]
49Aia i kula i ka ʻalaʻalapūloa.Gone on the plain to gather ʻalaʻalapūloa.
 [Gone on a wild goose chase. A play on ʻalaʻala (octopus liver), meaning nothing worthwhile. ʻAlaʻalapūloa is another name for the weed commonly known as ʻuhaloa.]
50Aia i luna o ʻUalakaʻa.He is up on ʻUalakaʻa.
 [A play on ʻUala-kaʻa (Rolling-potato-hill). Said of one who, like a rolling potato, has nothing to hold fast to. The hill was said to have been named for a sweet potato that broke loose from its vine on a field above and rolled down to a field below in Mānoa.]
51Aia i Pāʻula ka waha o nei kauwā; aia i Alanaio ka waha o nei kauwā; aia i Paukū-nui ka waha o nei kauā.The mouth of this slave is at Pāʻula; the mouth of this slave is at Alanaio; the mouth of this slave is at Paukū-nui.
 [An insulting saying. It began when Keawe, ruler of Hawaiʻi, went on a visit to Kauaʻi and while in a crowd of chiefs silently broke wind. None knew the source, but it was Keawe’s servant who made this insulting remark. Pāʻula (Red Dish) signifies that the rectal opening shows red; Alanaio (Way-of-the-pinworm) also refers to the anus; and Paukū-nui (Large Segments) refers to large stools. Hence, a red, worm-infested anus that produces large stools. It was not until Keawe returned to Hawaiʻi that his servant learned that his own chief had been the culprit. Pāʻula, Paukū-nui, and Alanaio are place names in Hilo.]
52Aia ka ʻike iā Polihua a lei i ka mānewanewa.One proves a visit to Polihua by wearing a lei of mānewanewa.
 [A person proves his visit to a place by bringing back something native to the area. Refers to Polihua, Lānaʻi.]
53Aia ka ʻoʻoleʻa o ka pāpaʻi i ka niho.The strength of the crab is in the claw.
 [All noise but no action. Said of one who makes threats but doesn’t carry them out.]
54Aia ka puʻu nui i ke alo.A big hill stands right before him.
 [He has a problem.]
55Aia ka wai i ka maka o ka ʻōpua.Water is in the face of the ʻōpua clouds.
 [In Kona, when the ʻōpua clouds appear in the morning, it’s a sign that rain is to be expected.]
56Aia kēkē nā hulu o ka umauma hoʻi ke kōlea i Kahiki e hānau ai.When the feathers on the breast darken [because of fatness] the plover goes back to Kahiki to breed.
 [A person comes here, grows prosperous, and goes away without a thought to the source of his prosperity.]
57Aia ke ola i ka hana.Life is in labor.
 [Labor produces what is needed.]
58Aia ke ola i Kahiki.Life is in Kahiki.
 [Life and prosperity are in the care of the gods, and the gods are said to reside in Kahiki.]
59Aia ke ola i ka ihu o ka lio.Life is where the horse’s nose points.
 [The scent of food leads one toward sustenance.]
60Aia ke ola i ka waha; aia ka make i ka waha.Life is in the mouth; death is in ihe mouth.
 [Spoken words can enliven; spoken words can destroy.]
61Aia kinaina i Kahiki.The snuffing out of the light is up to Kahiki.
 [The ending of a human life is decided by the gods, whose dwelling is in realms far away.]
62Aia ko kāne i ka lawaiʻa, hoʻi mai he ʻōpeʻa ka iʻa.Your husband has gone fishing and returns with bats for meat.
 [This saying comes from a children’s chant of amusement for coaxing a sea animal to crawl from its shell.]
63Aia ma kahi hāiki.Is in a nanow place.
 [Said of an unborn infant. No plans are made for it until puka na maka i ke ao (the eyes are seen in the daylight).]
65Aia me Milu, kēlā mea i lalo lilo loa.Is with Milu, that person away down helow.
 [Dead. Milu is the god of the underworld.]
66Aia me Niolopua.Is with Niolopua.
 [Is fast asleep. Niolopua is the god of sleep.]
67Aia nō i ka mea e mele ana.Let the singer select the song.
 [Let him think for himself.]
68Aia nō i ke au a ka wāwae.Whichever current the feet go in.
 [It was felt that discussing any business such as fishing or birdcatching before-hand results in failure.]
69Aia nō i ke kō a ke au.Whichever way the current goes.
 [Time will tell.]
70"Aia nō i ʻō," wahi ʻo Pahia.“Yet to come,” says Pahia.
 [To be returned in kind later. Pahia, an honest, kindly native of Hilo, always noticed what was given him and always said in gratitude, “Yet to come, says Pahia,” meaning that he would respond in kind. People noticed that when he was given pork, he gave pork in return, and he served fish to those from whom he received fish. His friends and their friends learned to say, “ʻYet to come,’ says Pahia,” when they intended to return a kind favor.]
71Aia nō ka pono — o ka hoʻohuli i ka lima i lalo, ʻaʻole o ka hoʻohuli i luna.That is what it should be — to turn the hands palms down, not palms up.
 [No one can work with the palms of his hands turned up. When a person is always busy, he is said to keep his palms down.]
72Aia nō ka pua i luna.The flower is still on the tree.
 [A compliment to an elderly woman. Her beauty still remains.]
73Aia nō ke ea i ka puka ihu.The breath is still in the nostrils.
 [A facetious reply when someone asks how a friend or relative is.]
74Aia paha iā Lima-ʻāpā.Perhaps Touch-hand has taken it.
 [Somebody with very quick hands must have taken it.]
161ʻAʻohe kanaka o kauhale, aia i Mānā, ua haohia i ka iʻa iki.No one is at home, for all have gone to Mānā, attracted there by small fishes.
 [Said of one who is distracted by an insignificant matter or goes away on any excuse.]
204ʻAʻohe pilipili ʻāina wale mai, aia ka iʻa i ke kai.The fish remain at sea and come nowhere near the shore.
 [Said of a person who avoids his friends or relatives.]
229ʻAʻole make ka waʻa i ka ʻale o waho, aia no i ka ʻale o loko.A canoe is not swamped by the billows of the ocean, but by the billows near the land.
 [Trouble often comes from one’s own people rather than from outsiders.]
424Hala ka Puʻulena aia i Hilo ua ʻimi akula iā Papalauahi.The Puʻulena breeze is gone to Hilo in search of Papalauahi.
 [Said of one who has gone away or of one who finds himself too late to do anything.]
1061Hoʻohewahewa ke aloha, aia i Puna i Nānāwale.Love failed to recognize him, for it is gone to Puna, to Nānāwale.
 [Said when an acquaintance or friend merely looks at another and offers no greeting. A play on nānā-wale (merely look).]
1444Kālina ka pono, ʻaʻohe hua o ka puʻe, aia ka hua i ka lālā.The potato hill is bare of tubers for the plant no longer bears; it is the vines that are now bearing.
 [The mother is no longer bearing, but her children are.]
2065Mai kāpae i ke aʻo a ka makua, aia he ola ma laila.Do not set aside the teachings of one’s parents for there is life there.
2405ʻO ka hua o ke kōlea aia i Kahiki.The egg of the plover is laid in a foreign land.
 [The plover’s egg was never seen in Hawaiʻi. Said of a subject that no one knows anything about, or of something far away and impossible to reach.]
2514ʻO nā hōkū o ka lani kai ʻike iā Pae. Aia a loaʻa ka pūnana o ke kōlea, loaʻa ʻo ia iā ʻoe.Only the stars of heaven know where Pae is. When you find a plover’s nest, then you will find him.
 [Said of something so well hidden that it will not be found. Pae was a priest in the reign of ʻUmi. He was so lucky in fishing that the chief desired his bones for fishhooks after his death. When Pae died, his sons hid his bones so well that none of the chiefs and priests could find them. The sons would say, “When you find the nest of the plover, then will you find him.” But ʻUmi enlisted the help of a noted priest of Kauaʻi, who saw the ghost of Pae drinking from a spring in Waimanu Valley. Thus were the bones of Pae found and made into fishhooks for the chief. The sons of Pae were reminded that the chief was using their father’s bones for hooks by his constant cry, “O Pae, hold fast to our fish!”]

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