(The chant of the origin of kava in Sāmoa follows at the end.)
"And covered the cloud the tabernacle of meeting and the GLORY of Yahweh filled the tabernacle." (Exodus 40:34, Biblehub.com)
Exodus 40:34
The Hebrew word kabod / kavod (כָּבוֹד), translated as “glory, honor” of the Elohim, is derived from the word kabad / kavad / kabed / kaved (כָּבַד) which carries the meaning “abounding with, more grievously afflict, boast, be chargeable, be dim. (Biblehub, )
It also has an inflection as (כָּבוֹד) /kaw-bade'/; a primitive root meaning "to be heavy". It may be used in both a bad and good sense. For example, in a bad sense it entails something is "burdensome, severe, dull". On the other hand, in a good sense, it suggests things are "numerous, rich, honorable". If used causatively, it means "to make weighty (in the same two senses)" or "abounding with, more grievously afflict, boast, be chargeable, X be dim, glorify, be (make) glorious (things), glory, (very) great, be grievous, harden, be (make) heavy, be heavier, lay heavily, (bring to, come to, do, get, be had in) honour (self), (be) honourable (man), lade, X more be laid, make self many, nobles, prevail, promote (to honour), be rich, be (go) sore, stop.”
kabod / kavod (כָּבוֹד)
kabad / kavad / kabed / kaved (כָּבַד)
Hypothetically there is regularity of change according to ideas on linguistic drift:
Ḫ=K=K=K=K= ‘ = ‘=K
Ꜥ =A=A=A=A=A= A=A
W=B=V=V=W=V=W=B
A=Ā=A=A=A=A= A=A
T=T=D
U=U
K=K=K= ‘ = ‘=K
A=A=A=A= A=A
V=V=W=V=W=B
E=E=E=E= E=E
D
The Hebrew word is clearly related to Akkadian kabtu / kabātu. However, it appears that this word is also related to Middle Egyptian [xaw] /ḫꜥw/ and [xAwt] /ḫꜥwt/, which mean "crown, hill, appearance in glory" and "altar" respectively. Whatever this "glory, responsibility" was, it descended upon the tabernacle, a mobile holy place within a tent, in the presence of a mass of clouds. I believe that this mass of clouds is a poetic device--a metaphor--for a host of priests of a war god. Indeed, many of the cognates that I will identify in this post have deep associations with sacred ritual that combines offerings to honor a war god. These offerings are rendered day and night and linked with darkness, obfuscation, and secrecy.
Mobile Altars of Hindu Wargod
In Hinduism the Kavadi Aattam is a ceremonial sacrifice and offering practiced by devotees during the worship of Murugan, the Hindu god of war. It is a central part of the festival of Thaipusam and places a great emphasis on debt bondage. Adherents of this faith carry mobile altars upon their bodies. Devotees prepare with strict purifications that include transcendence of desire, head shaving, vegetarian diet, abstinence from alcohol and sex, daily baths in cold water, sleeping on the ground and constant prayer.
These preparations lead up to the day of the festival whereupon devotees make a pilgrimage whilecarrying various types of kavadi (burdens). Typically kavadi consists of two semicircular pieces of wood or steel which are bent and attached to a cross structure that can be balanced on the shoulders of the devotee. Often this portable altar is adorned with flowers and peacock feathers (the mount of Murugan) among other things. Some devotees may carry such kavadi weighing up to as much as 100-pounds
Some kavadi involve piercing the skin, tongue or cheeks with vel skewers. The most spectacular practice is the vel kavadi, essentially a portable altar up to two meters tall, decorated with peacock feathers and attached to the devotee through multiple vels pierced into the skin on the chest and back. Fire walking and flagellation may also be practiced. Flushed full of endorphins coursing through their bodies, which are empty and lean through strict devotional dieting and physical exhaustion of the pilgrimage, devotees are able to enter a trance to overcome the pain. This is an extreme example of devotion and glorification of a wargod, a very concrete example of the cost of glory and attainment of an altered state of consciousness to enhance the connection to the god and appeasement. The myriad vel skewers of the vel kavadi greatly resemble beams of light or tentacles emanating from the bodies of the devotees.
These words for "glory", "weighty", "burdensome", "to carry" are our Polynesian words
KAVA / ‘AVA / ‘AWA / KAVE / KAWE / ‘AVE / ‘AWE which literally means “bitter” derived from the Piper methysticum plant, and “to carry”, “tentacle”, “sunbeam”, “ray of light”. BUT there is a clear pathway across the seaways from Eastern Polynesia through Central Polynesia into Melanesia, Island Southeast Asia, onward to South Asia (Tamil, Marathi, etc.), Akkadian, Hebrew, Middle Egyptian, and this is the extent of comparative analysis I have the energy to delve into.
A sampling from languages along this path is provided at the end of this entry.
Kava is a narcotic used traditionally in ceremonious protocols to honor chiefs, gods, and esteemed guests of the aforementioned. Traditions relate that the root enhances loquacious oratory and calms the spirit to facilitate collaborative debate. This plant originated with the Sā Tagaloa in Fiti (either Fiti-uta on Ta’ū, Manu’a, Sāmoa, or Fiji) and was stolen by the Māui clan and given to the common men by the ancestors of the Tu’i Manu’a, Le Fanoga (“Eclipse”, “Destroyer”) and his brother Le Folasa (“The Revelator”, “The Unfolder”, “The Prophet”), the Māui Brothers. The Māui clan propagated kava to all the chiefly circles (‘Alōhi / ‘Alōfi) of Polynesia. There is a famous legend of the sun God’s abandoning cannibalism and human sacrifices in favor of kava, which I will share later.
The Kavod / Kavad of the ‘Elohim is the Glory of the Council of God(s) is the Kava of the ‘Alōhi / ‘Alōfi (Circles of Chiefs) of the Sā Tagaloa (House of the Chiefs of the Vast Net / Fish Chiefs).
If you hail from a Kava culture in Oceania you will immediately realize this analysis of both phonology and semantics is in parity with the Hebrew.
Kave / kawe / ‘Ave / ‘awe means “to carry”
The Kavod or glory that appears in Exodus 40:34 filled the tabernacle tent after a “cloud” settled upon it.
Elsewhere I have hypothesized that this ANAN (עָנָן) “cloud” is actually a code word for a fleet of ships derivative from Austronesian AWAN and AWANG-AWANGAN meaning “cloud, helpers, assistants” and “lower heavens”. These words are probably titles for a clandestine priestly caste. The word is probably related to Polynesian ‘AUAO “attendants on the ‘aitu being inferior spirits” where ‘AU means “troop, crew” and AO is “light, dawn, head, Chief”. Another possibility is observed in the Sāmoan word AGĀGA, which has come to mean "disembodied spirit", particularly those that are subservient to the 'AITU war god. It may be a reduplication of the word AGA as AGA-AGA meaning "to conduct; conduct; behavior". I have also previously written on a potential link between AGĀGA and the Sumerian IGIGI, that eventually became a reduplication of IGI "eye; watch", hence the tradition of the IGIGI being "Watchers". This could relate to the Polynesian word 'INI meaning "to pluck (out an eye)". This actually occurs also in Egyptian, transliterated as [jnj] / [yny].
Extending from this idea of “clouds” is another concept built around the same roots as “cloud” and ANAN (עונן) “cloudy” in Hebrew MAŌNÊN /mə·‘ō·w·nên/ (מעונן) “divination, one who practices witchcraft, or one who interprets omens, a sorcerer, an enchanter”… This is the case of the word cloud in Deuteronomy 18:10.
ANAN (x) also means “to gather clouds; crowd, host” and as ANĀNA “clouds”.
These are the words that lie at the root of Polynesian ANA for “cave”, ‘ANĀ’ANĀ “black magic, evil sorcery by means of prayer and incantation; to practice this; to place a curse on someone; to practice divination or sorcery by prayer; a kind of sorcery or prayer used to procure the death or a curse upon one; witchcraft; divination; divining; consulting divinations; kahuna anaana, a diviner. pule ANAANA, a praying one to death.
In other words, the Wargod YaHWeH (I’a-fe’e?) presided and was attended by his closest elite servants (‘AUAO), diviners or prophets. Moses was a messenger and made to wait outside the inner sanctum while kava was distributed among the ‘Alōhi / ‘Alōfi “Shining Ones” / “Circle of Chiefs”.
‘AVA and ‘AVE also refer to hair “beard” and “hair” respectively growing around the sacred head of a chief. The Piper methysticum roots themselves are widely thought to resemble a human beard—fibrous and wildly luxurious. These are analogous to sunbeams of the sun god La’s (Ra’s) face, and his material animal form in the tentacles of the octopus. Each tentacle (‘AVE) is a sunbeam (‘AVE) used to carry (‘AVE) the food of the gods to the overall supreme head (‘AO).
It is worth noting that Egyptian depictions of the sun God’s face, the disk called ATEN, were often portrayed in art of the Amarna period (ruled by Akhenaten, Tutankhamen’s father) with beams of light descending from heaven and terminating in human hands… a motif inherently ready for transfer to the symbolism of an octopus among maritime peoples.
This solar word ATEN may very well be related to A’EGA / HAKENGA / HAKE’ANGA / AKENA / KA’ENA generally relating to the ascent of a person, place or thing; pride or boastfulness, which was one of the chief criticisms of the rule of Akhenaten who sought to elevate his one true god Aten-Ra above all the other gods of the Egyptian pantheon. His efforts cast him as a heretic and made his rule unpopular with a significant majority of Egyptian people. His son Tutankhamen upon ascending to the throne immediately unraveled Akhenaten’s reforms.
I will stop here for now. The following are footnotes and bilingual account of the origin of Kava in Sāmoa. It did not originate with man, but with the Sā Tagaloa, the House of the Octopus God.
‘O le ala na maua ai e Samoa lana 'Ava
Tulagi.
Sa usu Tagaloa-ui i le lagi i le fono a Satagaloa. E usu po lava i le vaveao; sa lā ō [368] i ai ma lona atali'i matua o Taeotagaloa; 'a e peita'i ane ua mā'elega le loto o le tamaitiiti ‘o Lefanoga i lona fia iloa [369] ‘o le mea lea e usu po i ai lona tamā ma lona uso. Ona ia ātia'i ai lea i le ua [370] ia mulimuli mamao atu, 'a e lē iloa lava e lona tamā. 'Ua o'o i laua ma Taeotagaloa i le lagi e usu le fono. 'Ua 'atoa Satagaloa, 'a e te'i loa, 'ina ‘o le tama nei 'o Lefanoga. Ona fetala'i ai lea o Tagaloa pule; 'ua tonu le fono, 'a e fetala'i alofi, ona 'au mai ai lea o Lefanoga i le 'ava fe'ai, 'o lo'o tū i le mea e igoa o Logopapa, 'ina ia oti ai.
E i ai la le solo lenei:
'O le Solo
Fai fono Satagaloa i le lagi,
I le fono na soli atia'i;
Na talagū [372] Satagaloa,
I le fono na soli lē iloa;
'Ua fa’a lotoina Lefanoga i le 'ava,
Pe na te iloa 'o ata [374].
‘O le 'ava na ia sāia [ 373],
‘O uso na ia tu'ia,
Na ia suatia, na ia fulia,
Na ia fa'amanumanutia,
Na ia lafo ia, na ia fa’atāia [375],
Na ia savalia'iina, telea'iina,
Ta'alili inā ta'alili le 'ava,
Le 'ava i Logopapa,
Lulū le malae i lulū pa'ū
(Lefanoga) fa'ataupa'ū:
‘Ava i tou fasia, tou māia [376],
Satagaloa i tou taumafatia;
Vaitina [377] na ia taofia.
‘O le aso ula lenei, o le aso fiafia,
Na ifo, na ifo ai mea a le lagi
I le Fale'ula ma le 'aumaga pa'ia,
E tapua'i 'ava, na toia
I se papapapa ma se ma'ama'a,
Ata se le'aulu ma se le'apua,
Tatou te taumafa 'avā e, 'avā [379] o Sāua,
'Avā o Leitūomanu [380],
Ma nai ona fala'ula ua so’ona nanamu.
'Avā e, 'ava o Sāua,
E 'ava gatai ola 'o malae,
'Ava gauta ola 'avā e le totoga.
Si'i ma lau 'avega e taufetii,
‘O le fue'afa ma le 'afafili.
Ma le to'oto’o. 'A tū a'e, 'ua tau pisi [371].
'Ava na tanoa i se laupula’a [384],
A e ipu i se lau tava,
'Ava na fa'aifo i le Fale'ula,
Na 'ava ai le faletoluga.
Olosega se nu'u e tali mua mai ia ‘Upoluga;
'Avā e, a sau 'ava,
Na taunu'u a'e i Fagalele ma Osogavasa;
Aunu'u se nu'u e leai sona tuavao,
E susunu e Taufi ma Fuiava,
Na toia i pogai 'ulu e i ai lena faga o Puava.
'A fa'asavali le gafa o 'ava;
'Ava na si'itia mai Masefau,
'A e māia e Faiumu i Lenau;
'A fa'asavali le gafa o 'ava;
Fagafue ma Aoloau;
'Avā e a taulamau.
'A fa'asavali le gafa o 'ava;
Tuitele ma Lualemana,
la sauni sa 'oulua malaga,
'Ina oso 'ava i Vini ma Tapaga,
'Avā ai Aleipata.
'A fa'asavali le gafa o 'ava;
'Ava ai Falealili, 'ava ai Sāga,
'Ava ai Siumu ma Safata.
'A fa'asavali le gafa o 'ava;
'A e gau le ata i le itu Anoama'a,
Na 'ava ai le Tuamasaga.
'A fa'asavali le gafa o 'ava;
'Ava ai Aana, 'ava Lefaga.
'A fa'asavali le gafa o 'ava;
'Ava ai Manono, 'ava ai le olo;
'A fa'asavali le gafa o 'ava;
Sole, 'o Fune ma Fotu, na i ai le to lua i 'ava,
Na velosia taulia i le tināmanafa.
'O Savai'i se nu'u e lafalafa [399],
E leai ni 'ava,
Na 'o le moa i Fuipau,
Lava agi e le to'elau,
E felefele ona apa'au [401].
'Ava o Aunu'u ma Alofau,
E agiagia i le to'elau,
Susū mai 'ava a folau! ōō!
How Samoa got its Kava [366]
Explanation.
Tagaloa-ui [367] went to the Tagaloa family's council meeting in heaven. They went while it was still night, very early in the morning, he and his oldest son Taeotagaloa; but the heart of the younger boy Lefanoga burned with a desire to find out why his father and his brother started out at night. He sneaked out and followed them from afar so that his father did not notice it. The two arrived in heaven and went to the council. And then the whole Tagaloa family was shocked when they saw the boy Lefanoga. So Tagaloa, the ruler, held a speech, and when the meeting was over, the others said for Lefanoga to bring the poisonous kava which grows at the place called Logopapa, so that he would die of it.
Here is the song about it:
The Song [371]
The Tagaloa family held a gathering in heaven,
He (Lefanoga) sneaked into the gathering;
The Tagaloa family put its heads together
As he came to the council without their knowledge;
They wished that Lefanoga would fetch kava,
Did he know the trunk of the plant well.
The kava was hewn off by him,
The root was struck by him,
Dug up, toppled over,
And its branches torn off,
Thrown to the ground, its weight tested,
Gone away with it, run away.
There was roaring and trembling
By the kava in Logopapa.
The malae shook when the root
Fell down and Lefanoga fell with it:
(He called:) The kava is cut for you, now chew it,
You Tagaloa people can now drink it;
The vaitina piece, however, I will keep.
This is a happy day, a day of joy,
I shall take these things down from heaven,
To the Fale'ula and to the sacred host of kava chewers,
Blessings may the kava bring you, planted
On cliffs and rocks
The trunk of the kava le'aulu and le'apua [378],
Let us drink the kava, the kava of Sāua,
The kava of Leitūomanu,
Where there are pandanus beans [381] which have such a strong scent.
Kava, kava from Sāua,
That grows seaward at the malae [382]
And grows inland in the plantation.
Lift up your burden (kava) that is stacked up,
The big fly frond and the twisted coconut thread
And the orator's staff. When he arises he will collapse.
As a bowl for the kava use a pula'a leaf,
For a cup a leaf of the tava tree,
Of the kava which I brought to the Fale'ula,
So that the faletolu [385] can prepare its kava.
'Olosega is a place where the people from 'Upolu first land [386],
The kava, the kava came (becomes popular)
And reached Fagalele and Osogavasa [387];
Aunu'u is a place without residual woods,
Taufi and Fuiava [388] burned down the shrub
And planted it at the roots of the breadfruit trees near the Bay of Puava [389].
Then they spread the progenitors of the kava about;
It was dug up and brought elsewhere by Masefau [390]
And chewed by Faiumu in Lenau [391];
Further wandered the progenitors of the kava;
To Fagafue and Aoloau,
There the kava was firmly anchored [392].
Further wandered the progenitors of the kava;
Tuitele [393] and Lualemana,
Both of you prepare for a journey,
So that you may take the kava to Vini [394] and Tapaga,
And that also Aleipata may have kava.
Further wandered the progenitors of the kava;
The kava got to Falealili, got to Sāga [395],
It got to Siumu and Safata.
Further wandered the progenitors of the kava,
Its trunk broke at the Anoama'a side,
And Tuamasaga received kava.
Further wandered the progenitors of the kava;
Aana received kava and Lefaga [397].
Further wandered the progenitors of the kava;
Manono received kava and its fort.
Further wandered the progenitors of the kava;
Friends, Fune and Fotu [398], you two planted kava,
But speared and struck was a fat hen.
Savai'i is a place without chiefs,
There was no kava,
Only the chicken in Fuipau [400]
Caught sharply by the trade wind,
Raises its wings.
Kava from Aunu'u and Alofau,
Blown at by the trade wind,
Welcome, our kava for journey. ōō!
Footnotes:
[367]. Tagaloaui's lineage, see Tulagi 11, where the complete pedigree of that branch of the family is found.
[368]. Note the Samoan expression: sa lāua ō “the two went” ma lona atali'i "with his son", instead of "he went with his son".
[369]. "in his desire to know". Fanoga, a Samoan god of war (Turner p. 25). Lefanoga is very bellicose as may be observed from the battle against Fitiaumua (17) and the Song of the War in Heaven (10); similarly Losi in song 1. See also the Story of Lefanoga and Matu‘u, sons of Tuimanu'a Fotu and Ulalemamae, IV, c, B, 8.
[370]. i le ua - and then
[371]. The same song but in translation in Pratt-Fraser #2, p. 112.
[372]. talagū - whispering, Pratt.
[373]. sāia, perfect tense of sasa - to beat, strike.
[374]. uso - the root of the kava plant, ata - the stem.
[375]. fa'atāi - to seek to carry, to weigh.
[376]. māia, perfect tense of mama - to chew.
[377]. vaitina, the innermost, best part of the root (Pratt).
[378]. le‘aulu and le‘apua are varieties of kava. See song 29.
[379]. 'avā, here with accent on the last syllable, especially preceding a vocative e, but also often in other cases, f.i. sau i falē, come into the house, instead of fále.
[380]. Leituomanu, a chief in Saua.
[381]. People make necklaces using pandanus beans.
[382]. The malae ‘ava mentioned in Pava's Song (7).
[383]. pisi in Manu‘a instead of pa‘ū - to fall.
[384]. pulaʻa - a large taro variety.
[385]. faletolu, see flp. Taū.
[386]. i.e before they reached Taū, the royal seat; a conceited demand on the part of the Manu'a people.
[387]. Fagalele on the island Aunu‘u near Tutuila; Osogavasa nearby means "Vasa's jump” referring to a wide gap in the steep coastal cliffs over which a certain Vasa jumped, a superb feat.
[388]. Taufi and Fuiava, the two great orators; see flp. Aunu'u, Tutuila.
[389]. Pratt-Fraser: Pua‘ava. The cape Puava near Falealupo see p. 102.
[390]. Masefau, a village community on the north coast of Tutuila.
[391]. Lenau is the bay of Asu near Aoloau. Faiumu, an orator; see flp. Tutuila p. 451.
[392]. i.e. planted in order to remain firm (for the posterity).
[393]. Tuitele, the famous chief of Leone on Tutuila. Lualemana in Asu (flp.); see a fragment of this song in Stuebel p. 71, where Tialavea and Lualemana are mentioned. See flp. Tutuila.
[394]. Vini is on the island Nu'utele, opposite Cape Tapaga, the eastern cape of Upolu.
[395]. Sāga, a part of Falealili on Upolu.
[396]. itu o Anoama‘a, the north side of Atua.
[397]. Here Lefága, otherwise always pronounced Lefagā in contrast to Fága on Savai'i.
[398]. Refers to Safune and Safotu on Savai'i and the kava land Toluaiava; see Stuebel p. 71 and 150. That is where kava trees used to grow sky high and Savai'i claims that that is where its kava first grew, and Sao ostensibly brought it there from Fiji (VI, b, B, 1).
[399]. lafalafa in Pratt - Fraser translated in error by "even", just now.
[400]. Fuipau a piece of ground near Asau where even today is a rock resembling a chicken. Reportedly Savai'i exchanged its kava from Manu'a for a fat hen (Powell).
[401]. In Pratt-Fraser several lines are inserted between lines 73 and 74 referring to Borabora, Tahiti and Rarotonga, very likely addenda by native missionaries since I did not find those names in any of my songs.
[402]. See the story of Losi in Pratt-Fraser #5, p. 264. According to it, Lefanoga took part in the insulted Losi's conflict, likewise Ti'eti'e, Moso, Lesā, Lavei, etc. See also the account of Losi in Stuebel p. 143 and references to him in Song 1. That song is also in Fraser #4, XVIII. According to it, Lefanoga married Atigalu, the daughter of Tagaloalēfuli who got into a war with the Tagaloa family. Atigalu brought help through her servants Tausā and Uo, but Lefanoga was held back by his brother Taeotagaloa (see 11). Only after Lefuli was driven to Mulilano did Lefanoga come to his rescue. All in all, the translation by Fraser is very obscure.
[403]. Tonga is here thought of as being in the east instead of in the south.
Compare the following:
Sāmoan -- (Pratt, 124, 125)
AVA, verb
"to show respect to; the beard, the name of a plant from which a narcotic drink is made (Piper methisticum). The kava of many other islands; the drink itself."
AVAAVA, subject
"a small opening in the reef"
AVAAVA, verb
"to be full of openings in the reef"
'AVA'AVA, subject
"the name of a small fish; a man who cannot be caught by the enemy."
'AVA'AVA, verb
"to be oppressively hot, as on a sunny calm day."
‘AVA‘AVAAITU, subject
"species of pepper (Piper insectifugum, Piper latifolium, Forst., and Piper puberulum, Seem)."
AVA'EGA [O LE FALE], subject
"a feast on the erection of a house."
'AVALAʻAU, ‘AVALE'A, subject
"varieties of 'ava (Piper methisticum)"
'AVASA, subject
"a plant used to poison fish with (Tephrosia piscatoria)."
AVE, subject.
1. a sunbeam. Na tō le fafine i le 'ave o le lā.
2. a tentacle of the cuttlefish, starfish, &c.
3. red lines proceeding from a swelling. Ave o le ma'i.
'AVE, verb
1. to take. E le fa'apena mea e 'ave i mālō.
2. to give. 'A se ali'i 'avane ('ave and ane cont. to avāne) lona suafa.
3. to conduct. Na te 'ave le malaga.
4. to become, in the passive. E avea ma tamafai.
5. to carry. 'Ave le avega.
6. to take away, in the passive. 'Ua avea le ai i le tupu; passisve AVEA and 'AVEINA, with directive particles contracted into ‘AVĀTU, ‘AVĀNE ; reduplication 'AVE'AVE; reciprocal FE'AVEA'I.
Tongan -- (Churchward, 257-259)
KAKAVA, verb intransitive
"to perspire as the result of exertion.
Noun
"perspiration (especially as resulting from exertion)... Compare tauta'a."
KAKAVE, verb transitive (-'i)
"to spread (a report or a boast, etc.), or to bandy it about from one to another... Compare kāveaki, fakamakavekave, fakakakave, kave-vale'i."
KAVA¹, noun
"either the plant (Piper methysticum) or the beverage made from its crushed root; sometimes used in the sense of alcoholic beverage, but kava papālangi is more specifically in this sense... Varieties of the plant: kava 'akau, kava leka, kava hina, kava kula, kava valu, kava tea."
KAVA², (= prec.), verb intransitive or noun
"(to make a) ceremonial presentation on a large scale and with a big piece of kava plant in the lead."
KAVA³ ( prec.), noun
"feast given in someone's honour (ko e kava 'o Sione, or 'o Mele, etc.) on certain occasions, sụch as circumcision, marriage, winning of a prize or scholarship."
KAVA⁴, noun,
"beard (and whiskers in general): hono kava; Also called halakava (which see)... Compare fakapau, totongo, veveli, ngutu-ali, fatula."
KAVA⁵, noun
"in kakava, kavahia, fakakava², etc., and manava-kavakava."
KAVAFISI, noun
"kava ceeper used as fish-poison."
KAVA MĀLOHI, noun
"strong drink, intoxicating beverage"
KAVE¹, noun
"tentacle (e.g. of a cuttle-fish), feke). Compare lave³."
KAVE², verb transitive (-'I), see KAVE'I.
KĀVEA, verb intransitive
"to be carried off one's feet (figuratively) especially with love. Compare KAVE'I, TO'OA, 'ĀVEA, FAKAKĀVEA, TAKINA."
KAVEI, noun
"handle or strap, etc., for carrying with: e.g., handle of basket or suitcase, strap of haversack or school-bag"... Compare KAU⁴.
KAVENGA, noun
"burden, load; responsibility."
KAVE'I, verb transitive
"to swing; figuratively, to mis-represent, to twist so as to make it convey a different meaning (obj. another person's words)... Compare preceding., kakave, mākave, kāvea, fekave'i, faka-makavekave, heke³, haki, sīsīkumaa'i, fakalofa, faka'uhingahala'i."
Fijian --
kaba, kabata, kabataka
1. v. climb up. kabata na vunikau climb the tree. kabataka na itukituki climb up with the hammer. May also refer to climbing a hill.
Idiom: ivakaba ni sau dramatic act to assert a demand for rightful title to some authority, such as chiefly position, lit. a means of climbing to power.
Idiom: kabawaqa v., n. girls of easy morals who board ships (waqa) in harbour, often accepting money for their services. This is a common insult, equiv. of saqamua fornicator, prostitute.
Idiom (Vulgar Slang): kaba to have sexual intercourse, though for animals this is not a vulgar word. This is the normal way of referring to a male animal mounting a female.
ikabakaba n. ladder, steps, staircase. ikabakaba ni sere (or) ikabakaba sofa musical scale, staff notation in music.
Idiom: ikabakaba vou new habit, new skill, new way of doing things.
kaba, kaba, kabata 2. v. to attack, fight. kabata na koro or kabakoro v. to attack the village.
kabakoro n. conquest (in war).
kabe n. a type of strong string for tying things. A thin string is sliced from the top of the midrib of a coconut-palm leaf. This is often used to sew up a sack after it is filled with copra.
kabe, kabea (Archaic) v. to flourish and threaten with a raised weapon, club or spear.
vakabe-kabea v. of a person or people, speak badly of them, spreading bad stories.
veivakabekabei n. the action of doing this.
kabelu adj. bent out of shape (corrugated iron, basket). Syn. (Lau) kapelu.
kabete adj. chipped (plate, tooth, blade of axe or knife).
kabi, kabita v. to cling onto, adhere onto, to stick. kabikabi sticky (can apply to a farmer's soil). vakabita ena lalaga stick it to the wall. na itavuteke sega ni kabi the non-stick frying pan.
Idiom: Wai ni diva, sega ni kabita. Tears of longing for what can never be.
kabi v. to bring alongside, or dock (as of a boat), usually at a wharf.
Hawaiian --
'AWA
1. n. The kava (Piper methysticum), a shrub 1.2 to 3.5 m tall with green jointed stems and heart-shaped leaves, native to Pacific islands, the root being the source of a narcotic drink of the same name used in ceremonies (Neal 291), prepared formerly by chewing, later by pounding. The comminuted particles were mixed with water and strained, When drunk to excess it caused drowsiness and, rarely, scaliness of the skin and bloodshot eyes. Kava was also used medicinally. Kupu ʻawa (FS 57), to perform ceremony of offering kava to the gods [an unusual reference, as kava was not taken ceremonially, as in Samoa]. ʻAwa kau lāʻau, the tree-resting kava, growing in tree crotches and famous in poetry concerning Puna, Hawaiʻi. Many varieties of kava are listed below. (PPN kawa.)
2. vs. Sour, bitter, poisonous. ʻAwa ka ʻupena, the net is sour [of a net into which fish will not enter]. ʻAwa ke au, how bitter the gall [a sour disposition]. hō.ʻawa To make bitter to make a concoction of leaves or bark to extract dye colors. (PPN kakawa, PCP kawa.)
3. n. Cold mountain rain, fog, mist; to rain or mist. Fig., tragic misfortune or ordeal; in PH this word is preceded by ke and may refer to volcanic eruption: Uwē au, puni ʻā i ke ʻawa (PH 193), I weep, surrounded by lava in the downpour. ʻO ka uahi noe lehua, ʻo ke ʻawa nui i ka mauna (PH 205), the lehua mist smoke, the great outburst on the mountain.
4. n. A premature infant, believed caused by a “sour” condition of the mother.
5. n. A kind of bitter seaweed.
'AWA'AWA
1. Redup. of ʻawa
2. bitter, sour, tart, acid, fermented, brackish; bitterness, sourness. Figuratively, un-pleasant, disagreeable, harsh, bad-tempered; unpleasant or tragic experience, anguish. (Ioba 7.11.) Iā Makaliʻi lau ʻawaʻawa o Puna (FS 217), during the Makaliʻi season, innumerable disasters in Puna. hō.ʻawa.ʻawa To embitter, make bitter or sour; bitter tasting. (PPN kawakawa.)
3. Redup. of ʻawa 4. Pō Puna i ka ua a ka ʻawaʻawa (FS 225), Puna is darkened in the bitterly cold rain.
ʻAʻAWE
Same as ʻAWE, to carry.
AWE
1. nvs. Strand, thread; thin, soft. (Probably PPN, PCP awe.)
2. n. Wake of a ship. (Note both awe and ʻawe in Hawaiian, awe and kawe in PCP.)
'AWE
1. nvt. Pack, knapsack carried on the back; to carry on the back. Cf. ʻauamo, hāʻawe. hō.ʻāwe To carry on the back; a burden so carried. (PPN kawe.)
2. n. Tentacle, Cf. ʻawe puhi, ʻawe ule. (PPN kawe.)
AWEAWE
1. vs. Tenacious, sticky, threadlike, adhesive; glueyness, threads. Cf. aweawe poi. Ke aweawe ʻōnohi i ke kula (chant), the sun's rays on the plain. hō.ʻawe.awe Caus/sim..
2. Wake, as of a ship.
'AWE'AWE
Redup. of ʻawe 1; pack knapsack; straps for a bundle; strips, as of wauke; runners, as on a vine; tentacles. (PPN kawekawe.)
Tahitian:
AVA, subject
"1. [kava,] the name of a plant common in most of the South Sea Islands, of which an intoxicating liquor is made.
2. [kava, awa,] the juice, or liquor made of the ava plant; also all kinds of spirituous and intoxicating liquors.
3. [awa,] an entrance into a harbour; an opening that will admit of ships and other vessels to approach the shore."
AVAA, subject.
"the space between the two sides of a marae."
AVAAVA, subject.
"a small opening in the coral reef."
AVAAVA, adjective.
"sour, acrid, bitter; also saltish."
AVE, subject.
"the strand of a rope, string of a sling; the train or tail of a comet, or of a shooting star or meteor."
AVEAAU, subject.
"an offering taken to the marae by new comers on their first arrival."
AVEAVE, subject.
"the long feelers of the fee or cuttle fish ; a tassel or ornament appended to a bow; the tail or train of a gown."
AVEAVEFETII, subject.
"the several branches of a family."
AVEAVERAU, subject
"a speech that has many bearings."
AVEI, subject
"a cutaneous disease; the name of a fierce fresh water eel."
Sanskrit: Marathi (मराठी)
KĀVĀ (कावा)
"cunning and wily cleverness"(Molesworth, p. 161)
KAVA (कव)
"1. Embracing or an embrace. Ex. karitā āṭhava || dhāvuniyā ghālī kava ||. Also sahastrārjunēṃ kava ghālūna || grīvēsīṃ dharilā daśavadana ||.
2. The embrace or comprehension of the arms extended circularly and meeting. Ex. hēṃ jhāḍa mājhyā kavēnta māvata nāhīṃ.
3. The space encompassed by lines of posts and nets (in inlets &c. to catch fish).
4. The grasp or comprehension (as of the expanded mouth, of scissors, of the mind or intellect). kava ghālaṇēṃ (saṃsārāsa or kāmāsa) To cherish or mind fondly or closely."
KAVAṬĪ (कवटी) / KAVĀṬĪ (कवाटी)
"The embrace, &c. See कव." (Molesworth, p. 144)
KĀVAṬI (காவடி)
noun.
probably காவு¹- + தடி [T.kāvaḍi, M. kāvaṭi.]
1. Pole or stave of wood used for carrying burdens; காத்தண்டு
2. A decorated pole of wood with an arch over it, carried on shoulders with offerings mostly for Muruka's temple, commonly with some parade; பிராத்தனைக்கு எடுக்குங் காவடி
3. That whichis carried on the shoulder with a pole; காவுதடியிற் கொண்டுபோகும் பொருள் (W.) (University of Madras Tamil Lexicon, p. 900)
Akkadian:
KABĀTU [HEAVY] all the following script forms were understood as Akkadian kabtu / kabātu.
Written with Sumerian KUL [HEAVY]
"(to be) heavy; to honor a person"
[1] 𒆰 (KUL)
Senses:
1. (to be) heavy
2. to honor a person [V/t]
Hellenistic Period of Akkadian: c. 323-30 BCE
KABTU [HEAVY]
[1] 𒅗𒀊𒌓 (ka-ab-tu₂)
IDIM [HEAVY]
Early Dynastic IIIb, Lagash II, Old Babylonian, Middle Assyrian, Neo-Assyrian, Neo-Babylonian, Hellenistic
"(to be) heavy; (to be) important"
[1] 𒅂 (idim)
1. (to be) heavy
2. (to be) important
DUGUD [HEAVY]
Early Dynastic IIIa, Early Dynastic IIIb, Lagash II, Ur III, Old Babylonian, Middle Babylonian, Neo-Assyrian, Neo-Babylonian, Hellenistic
"(to be) heavy; (to be) important"
[1] 𒂂 (dugud)
[2] 𒂂𒂂 (dugud-dugud)
[3] 𒈪 (dugud₂)
[4] 𒀜𒄖𒌓 (ad-gu-ud)
[5] 𒁺𒄖𒌓 (du-gu-ut)
Senses:
1. (to be) heavy
2. (to be) important
Middle Egyptian:
(hieroglyph [unicode transliteration] /IPA/ meaning {Gardiner}) --
𓈍𓏤 [xa] /ḫꜥ/ “hill” {N28 Z1}
𓈍 [xaw] /ḫꜥ/ "crown" {N28}
𓈍𓏥 [xaw] /ḫꜥw/ "weapons, funeral furniture, tomb-equipment, tackle" {N28 Z2}
𓈍𓂝𓏥 [xaw] /ḫꜥw/ "appearance in glory" {N28 D36 Z2}
𓈍𓆱𓏥 [xaw] /ḫꜥw/ "weapons, funeral furniture, tomb-equipment, tackle (of ship), utensils, implements" {N28 M3 Z2}
𓈍𓂝𓅱𓏥 [xaw] /ḫꜥw/ "weapons, funeral furniture, tomb-equipment, tackle (of ship), utensils, implements" {N28 D36 N34 Z2}
𓈍𓂝𓏛𓏥 [xaw] /ḫꜥw/ "appearance in glory" {N28 D36 Y1 Z2}
𓈍𓂝𓏲𓋙 [xaw] /ḫꜥw/ "crown" {N28 D36 Z7 S7}
𓈍𓂝𓏲𓏯𓏥 [xaw] /ḫꜥw/ "crown" {N28 D36 Z7 Z5 Z2}
𓈍𓂝𓅱𓏛𓏥 [xaw] /ḫꜥw/ "weapons, funeral furniture, tomb-equipment, tackle (of ship), utensils, implements; appearance in glory" {N28 D36 G43 Y1 Z2}
𓈍𓂝𓏲𓆱𓏥 [xaw] /ḫꜥw/ "weapons, funeral furniture, tomb-equipment, tackle (of ship), utensils, implements" {N28 D36 Z7 M3 Z2}
𓆩𓏏𓊯 [xAwt] /ḫꜣwt/ “altar” {L6 X1 R1}
𓆼𓐍𓏏𓏏𓊰 [xAwt] /ḫꜣwt/ “altar” {M12 Aa1 X1 X1 R2}
𓆼𓄿𓇋𓇋𓏏𓊱 [xAwt] /ḫꜥw/ “altar” {M12 G1 M17 M17 R1E}
𓊱𓏏𓉐𓏥 [xaw] /ḫꜥw/ “altar-chamber” {R36A X1 O1 Z2}
𓏏𓊱𓏤 [xaw] /ḫꜥw/ “altar” {X1 R36A Z1}
𓐍𓆼𓄿𓅱𓏤𓄛 [xaw] /ḫꜥw/ “hide (of animal)”{Aa1 M12 G1 G43 Z1 F27}
𓐍𓆼𓄿𓅱𓏤𓊯 [xaw] /ḫꜥw/ “hide (of animal)”{Aa1 M12 G1 G43 Z1 R1}
References:
Churchward, C. Maxwell (Clerk Maxwell). Tongan dictionary : Tongan-English and English-Tongan, London: Oxford University Press, 1959.
Combined Hawaiian Dictionary (Online); see http://wehewehe.org.
Davies, John. A Tahitian and English Dictionary, Tahiti: London Missionary Society Press, 1851.
Dickson, Paul. Dictionary of Middle Egyptian. 2006.
Gatty, Ronald. Fijian-English Dictionary. 2009.
Krämer, Augustin & Verhaaren, Theodore. The Samoa Islands, An Outline of a Monograph With Particular Consideration of German Samoa. University of Hawai'i Press, 1994.
Molesworth, J. T., Digital Dictionaries of South Asia.
Pratt, Rev. George S. A Grammar and Dictionary of the Samoan Language, Trübner & Company, 1878.
Westminster Leningrad Codex text courtesy of www.tanach.us
Wilkinson, R. J. . A Malay–English Dictionary (Romanized), Mytilene: Salavopoulos & Kinderlis, 1932.
Wilkinson, R. J. . An Abridged Malay-English Dictionary (romanised), Third Edition, Singapore: Kelly & Walsh, 1926.
Tregear, Edward. Māori-Polynesian Comparative Dictionary. Lyon & Blair, Lambton Quay, 1891.
University of Madras Tamil Lexicon
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