"HAKI, v. Haw., also ha'i and ha'e, primary meaning to break open, separate, as the lips about to speak, to break, as a bone or other brittle thing, to break off, to stop, tear, rend, to speak, tell, bark as a dog; hahai, to break away, follow, pursue, chase; hai, a broken place, a joint; hakina, a portion, part; ha'ina, saying; hae, something torn, as a piece of kapa or cloth, a flog, ensign.

Sam., fati, to break, break off; fa'i, to break off, pluck off, as a leaf, wrench off; fai, to say, speak, abuse, deride; sae, to tear off, rend; ma-sae, torn.

Tah., fati, to break, break up, broken; fai, confess, reveal, deceive; faifai, to gather or pick fruit; haea, torn, rent; s. deceit, duplicity; hae-hae, tear anything, break an agreement; hahae, id.

Tong., fati, break, rend.

Marqu., fati, fe-fati, to break, tear, rend; fai, to tell, confess; fefai, to dispute.

The same double meaning of 'to break' and 'to say' is found in the New Zealand and other Polynesian dialects.

Malg., hai, haïk, voice, address, call.

Lat., seco, cut off, cleave, divide; securis, hatchet; segmentum, cutting, division, fragment; seculum (sc. temporis), sector, follow eagerly, chase, pursue; sequor, follow; sica, a dagger; sicilis, id., a knife; saga, sagus, a fortune-teller.

Greek, άγνυμι, break, snap, shiver, from Ѓαγ (Liddell and Scott); άγν, breakage, fragment; έκας, adv, far off, far away.

Liddell and Scott consider έκας akin to έκαςτος, each, every, 'in the sense of apart, by itself', and they refer to the analysis of Curtius ... comparing Sanskrit kas, kâ, kat (quis, qua, quid), who of two, of many, &c.

Doubtless έκας and έκαςτος are akin 'in the sense of apart, by itself', but that sense arises from the previous sense of separating, cutting off, breaking off, and thus more naturally connects itself with the Latin sec-o, sac-er, and that family of words and ideas, than with such a forced compound as είς and κας.

Sanskr., sach, to follow. Zend, hach, id. (Vid. Haug, 'Essay on Parsis'.)

I am well aware that most, perhaps all, prominent philologists of the present time - 'whose shoe-strings I am not worthy to unlace' - refer the Latin sequor, secus, even sacer, and the Greek έπω, έπομαι, to this Sanskrit sach. Benfey even refers the Greek έκας to this sach, as explanatory of its origin and meaning.

But, under correction, and even without the Polynesian congeners, I should hold that sach, 'to follow', in order to be a relative to sacer, doubtless originally meaning 'set apart', then 'devoted, holy', and of έκας, 'far off', doubtless originally meaning something 'separated', 'cut off from, apart from', must also originally have had a meaning of 'to be separated from, apart from', and then derivatively 'to come after, to follow'.

The sense of 'to follow' implies the sense of 'to be apart from, to come after', something preceding. The links of this connection in sense are lost in Sanskrit, but still survive in the Polynesian haki, fati, and its contracted form hai, fai, hahai, as shown above. I am therefore inclined to rank the Latin sequor as a derivative of seco, 'to cut off, take off'.

Welsh, haciaw, to hack; hag, a gash, cut; segur, apart, separate; segru, to put apart; hoc, a bill-hook; hicel, id.

A.-Sax., saga, a saw; seax, knife; haccan, to cut, hack; sægan, to saw; saga, speech, story; secan, to seek.

Anc. Germ., seh, sech, a ploughshare.

Perhaps the Goth. hakul, A.-Sax. hacele, a cloak, ultimately refer themselves to the Polynes. hae, a piece of cloth, a flag.

Anc. Slav., sieshti (siekā), to cut; siekyra, hatchet.

Judge Andrews in his Hawaiian-English Dictionary observes the connection in Hawaiian ideas between 'speaking, declaring', and 'breaking'. The primary idea, which probably underlies both, is found in the Hawaiian 'to open, to separate, as the lips in speaking or about to speak'; and it will be observed that the same development in two directions shows itself in all the Polynesian diaclects, as well as in several of the West Aryan dialects alspö." (Fornander)