Fornander collection of Hawaiian antiquities and folk-lore, Volume 1 (of 3)

by Unknown

The Moikeha Family—Kila, the Youngest Son, Favored—Is Sent to Tahiti to Slay Moikeha’s Enemies—Meets Them and Avenges His Father’s Wrongs—Succumbs to Luukia

160

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[[Contents]]

PREFACE.

After many years of collecting the antiquarian and traditional lore of the Polynesian Race in general, with the object of identifying the origin and migrations of the Hawaiians in particular, which formed the basis of his scholarly work on that subject, Abraham Fornander, with a corps of native helpers of known ability (notably S. M. Kamakau, the historian; J. Kepilino, and S. N. Haleole), gathered from among the people throughout the group a most valuable collection of material covering Hawaiian mythology, traditions, meles and genealogies. Following his death in 1887, after a residence in the land of his adoption of forty-five years, this collection of manuscripts was purchased from his estate for preservation by the late Charles R. Bishop, and later was turned over by him to the Trustees of the Bernice P. Bishop Museum.

Upon examination and translation of the various papers comprising the collection, the Trustees decided to share this treasure with the reading public by issuing it, in several series, among the Memoirs of the Museum. Most of the translation was completed under the late Dr. W. D. Alexander’s supervision. Following his death it devolves upon another to carry out the desires of the Trustees in its revision and editing for publication. In doing so several amendments and extensions are embodied, but only such changes as the collector himself would doubtless have made had its preparation for the press passed through his experienced and painstaking hands, with the view of preserving it as “The Fornander Collection” of antiquities, traditions, legends, genealogies and meles of Hawaii. The order in which they were designed by him is observed, except in the enlargement of this first series to embrace the historic traditional papers in relatively chronological order. The rest of the series comprises the legendary, antiquarian and miscellaneous papers and meles.

This collection of Hawaiian folk-lore was gathered, as stated, some forty or more years ago. Several of the papers have been published in the native press, and a few, from translations which have appeared, will be found familiar to English readers, but by far the largest part comes to the reading public, Hawaiians and foreigners, for the first time; issued as Hawaiian literature, simply, irrespective of variance in writers, or inaccuracy in historic narrations. Although some of these papers are lengthy, yet if any demerit is to be ascribed to the collection, it likely would be due to incompleteness, or brevity, rather than to undue extension—a fault that has of late years come into vogue in Hawaiian story-writing. Nor could these tales be secured from original sources today. The bards, or haku mele, and chanters have passed away, and even those capable of interpreting the mele and antiquarian subjects are few. Therefore, the preservation by publication of this collection in the vernacular, with translations thereof, will increase not only its literary interest, but will add to its scientific value, while the notes accompanying the English version will aid the reader in the interpretation of ancient Hawaiian thought and customs.

Thos. G. Thrum, Editor. [[2]]

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Story of the Formation of these Islands and Origin of this Race.	Ka moolelo o ka Aina ana ma keia mau Mokupuni a me ka laha ana o keia Lahuikanaka.
CHAPTER I. Prefatory Remarks.	MOKUNA I. He mau olelo mua.
There are twelve islands in this group and they are situated in the Pacific Oceanto the north of the Equator and between latitude 18° 54′ and 22° 17′, in west longitude154° 54′. The wise people are not all agreed as to the origin of these islands, andsome have thought that they appeared or grew up from the sea. But according to thehistory of Hawaii, the ideas of the learned historians were entirely different fromthat theory. According to the traditions of Wakea[1] and his wife Papa, these islands were the real children of this pair, being bornof Papa and having Wakea for their father. Hawaii was the first child of Papa andWakea, and some time afterwards Maui was born, and in this manner there were successivebirths of eleven islands. But Kahoolawe was not born of Papa and Wakea, but accordingto the tradition or legend of Haumea, Hina[2] was the one who gave birth to this island and it was called Kahoolawe.	He umikumamalua ka nui o keia mau Mokupuni, aia lakou e ku ana ma ka moana Pakifikanei ma ka akau o ka Poaiwaena ma waena o ka latitu 18° 54′ a hiki aku i ka 22° 17′;ma ka lonitu komohana 154° 54′. Aole he akaka loa o ka manao o ka poe naauao, i loaaai keia mau Mokupuni, ua manao kekahi poe, ua puka mai keia mau aina mai loko maio ka moana. Aka ma ka moolelo o Hawaii nei, he okoa loa ka manao o na kakaolelo akamaino keia mau Mokupuni. Ma ka moolelo nae o Wakea laua me kana wahine me Papa, i hanaumaoliia mai keia mau aina mai loko mai o laua. O Hawaii ke keiki mua a Papa laua meWakea, a mahope hanau mai o Maui, a pela i hanau ai a he umikumamakahi moku, a o Kahoolaweka moku aole i pili i loko o Wakea laua me Papa. Aka, ma ka moolelo hoi o Haumea,ua oleloia na Hina i hanau aku o Kahoolawe, loaa ai he moku o Kahoolawe.
In the tradition of Opuukahonua[3] it is therein claimed that the island of Hawaii was found by a fisherman, and thatOpuukahonua was the progenitor of this race; and this is the story as told by thehistorian named Kahakuikamoana, one of the famous men belonging to the order of priesthood.It is handed down in mele or poetic form:	Ma ka moolelo hoi o Opuukahonua, ua oleloia, i loaa o Hawaii nei i lawaia ia, a oOpuukahonua ke kupuna mua o ka laha ana o keia lahui. A penei ka olelo a kekahi kanakakakaolelo o Kahakuikamoana kona inoa, kekahi kanaka kaulana o loko o ka papa kahunao ka oihanakahuna. Ua hakuia ma ke mele:
Then arose Hawaiinuiakea, 1 Arose from inside, from the inner darkness. Then appeared the island, the land, The row of islands of Nuumea, The group of islands on the borders of Tahiti. Maui was born an island, a land, 2 A dwelling place for the children of Kamalalawalu. Kuluwaiea of Haumea as the husband, 3 Of Hinanuiakalana as the wife Was born Molokai, a god, a priest, The first morning light[4] from Nuumea. Here stands the king, the heavenly one,[5] 4 The life-giving water-drops, from Tahiti. Lanai was found, an adopted child. It was Keaukanai who had married, 5 Had married with Walinuu from Holani,[[4]] The sacred albino[6] of Uluhina. Kahoolawe was born, a foundling.[7] Uluhina then was called upon, 6 The navel of the little one was cut, The afterbirth of the child that was thrown Into the folds of the rolling surf, The froth of the heaving sea, Then was found the loin cloth for the child. Molokini the island Is the navel string, the island is the navel string. Now stands forth Ahukinialaa, 7 A chief from the foreign land, From the gills of the fish, From the overwhelming billows of Halehalekalani. Then was born Oahu, a wohi,[8] A wohi through Ahukinialaa. From Laakapu, who was the man, 8 From Laamealaakona a woman Who sickened of the child conception, Who sickened carrying the chief Nuupoki, At the sacred temple of Nonea During the lightning in the sacred night of Makalii.[9] Then was born Kauai, a chief, a prince, a kingly scion Of the chiefly cluster belonging to Hawaii; Hawaii the foremost head of the islands That was spread out by Kalani.[10] 9 The ships sailed freely to Holani, To the sacred precincts of freedom. Stand firm for the land of Kane Kanaloa, The barbed spear from Polapola, That pricked and uplifted Wanalia. Wanalia was the man 10 And Hanalaa was the woman, Of them was born Niihau, a land, an island, A land at the roots,[11] the stem of the land. There were three children among them, Born in the same day, Niihau, Kaula, ending with Nihoa. The mother then conceived no more, No island appeared afterwards. It is Kalani who consecrates the islands, 11 Exalted in Nuumea Among the royal cluster of Kaialea. It is the conqueror[12] who governs the islands. The thirds were joined together by Kalani;[13] Hilo, and Puna, and Kau were thrown in. Kalani stands forth with the priest And inspected Maui of Kama.[14] It was not long when he circuited the island Through the support given by Kalanimakahakona, The young brave that was foremost and highest, The great soldier of victories, The one who conquered Oahu, And the islands heard to their ends To the relief of Kauai through peace. All the islands were circled by Kalani, By Kalanialonoapii,[15] From the royal stem of Haloa. Then Hawaii the island became prominent; Became prominent and victorious.	Ea mai Hawaiinuiakea, 1 Ea mai loko, mai loko mai o ka po. Puka mai ka moku, ka aina, Ka lalani aina o Nuumea, Ka pae aina o i kukulu o Tahiti. Hanau o Maui he moku, he aina, 2 Na kama o Kamalalawalu e noho. Na Kuluwaiea o Haumea he kane, 3 Na Hinanuialana he wahine Loaa Molokai, ke akua, he kahuna, He pualena no Nuumea, Ku mai ke alii ka lani. 4 Ka haluku wai ea o Tahiti. Loaa Lanai he keiki hookama. Na Keaukanai i moe aku, 5 Moe ia Walinuu o Holani,[[5]] He kekea kapu no Uluhina, Hanau Kahoolawe, he lopa. Kiina aku Uluhina 6 Moku ka piko o ke kamaiki, Ka iewe o ke keiki i lele I komo i loko o ka ape nalu, Ka apeape kai aleale, Loaa ka malo o ke kama, O Molokini ka moku He iewe ia-a. He iewe ka moku. Ku mai Ahukinialaa, 7 He alii mai ka nanamu, Mai ka api o ka ia, Mai ka ale poi pu o Halehalekalani. Loaa Oahu, he wohi, He wohi na Ahukinialaa. Na Laakapu he kane ia, 8 Na Laamealaakona he wahine. Hookauhua, hoiloli i ka Nuupoki alii, Ka heiau kapu a Nonea I kauila i ka po kapu o Makalii. Hanau Kauai he alii, he kama, he pua alii, He huhui alii, a Hawaii, Na ke poo kelakela o na moku. I paholaia e Kalani. 9 Holo wale na moku i Holani, I ka wewehi kapu a ka lanakila. Kulia i ka moku a Kanekanaloa, Ka ihe laumaki i Polapola. Nana i mahiki Wanalia. O Wanalia ke kane, 10 O Hanalaa ka wahine, Hanau Niihau he aina, he moku, He aina i ke aa i ka mole o ka aina. Ekolu lakou keiki, I hanau i ka la kahi, O Niihau, o Kaula, Nihoa pau mai, Pa ka makuwahine, Oili moku ole mai mahope. Na Kalani e hoolaa na moku, 11 Kau iluna o Nuumea I ka ahui alii o Kaialea. Na ka lanakila e au na moku. I huia na kolu e Kalani; O Hilo, O Puna, o Kau, lele wale. Ku mai Kalani me ke kahuna, Kilohi mai ia Maui a Kama. Aole e u aku puni ka aina Ke kalele a Kalanimakahakona, A ka uiaa i kilakila, Ke koa nui o lanakila, Nana i keehi Oahu. Nakolo na moku i ka pea I ka maha o Kauai, malia. Puni na aina ia Kalani, Ia Kalanialonoapii, Ke kumu alii o Haloa. Ha mai Hawaii ka moku; Ea pu me ka lanakila-la.
[NOT FINISHED[16]]	(AOLE I PAU)
According to this song (or mele) composed by Kahakuikamoana the historical legendof the derivation of these islands is explained, and it seems it was from Tahiti thatthe first people of this race came, but it is not made plain by the lines of thissong [[6]]how the race spread throughout the group. It is only the birth of the islands thatis referred to and made plain by this history, tradition or recital of events, andit is well to look at the genealogy of the islands and see how they (the islands)became land according to the setting of historical events shown in the following chapter.	Ma keia mele i hakuia e Kahakuikamoana, ua maopopo ka mookuauhau o ka loaa ana o keiamau aina. A mehe mea la no loko mai o Tahiti ka hoomaka ana e loaa na kanaka ma keiamau mokupuni, aka, aole i maopopo ma keia mau lalani [[7]]mele ka laha ana o na kanaka ma keia Pae Aina. O ka hanau wale ana no o na Mokupunika mea i hoomaopopo ia ma keia mookuauhau, a he pono ke nana i ka moolelo o ka ainaana ma keia mau aina e like me ka hoonohonoho ana ma ka Mokuna II malalo iho.
CHAPTER II.	MOKUNA II.
According to this tradition Hawaii just rose up from the ocean, together with thegroup of islands of Tahiti, and it would seem the Tahitian Islands were the firstgroup in this Pacific Ocean, and Hawaii was of a later appearance, as shown by thelines in the mele composed by Kahakuikamoana running thus:	Ma keia moolelo o keia mokuna, ua hoea wale mai o Hawaii mai ka moana mai, i huipuiame ka lalani aina o Tahiti, a mehe mea la o ka Pae Aina o Tahiti ka mua o na ainama ka Pakifika nei, a he hope o Hawaii e like me kela lalani mele a Kahakuikamoana,penei:
“Now cometh forth Hawaiinuiakea, Appeareth out of darkness. An island, a land is born, The row of islands from Nuumea; The group of islands at the borders of Tahiti.”	“Ea mai Hawaiinuiakea, Ea mai loko mai o ka po. Puka ka moku, ka aina. Ka lalani aina o Nuumea; Ka pae aina i kukulu o Tahiti.”
According to these lines of the song the origin of Hawaii is made clear and it wouldseem it arose from the ocean, which theory would agree with that of some of the scientificdiscoveries of the present day, and such is the belief of travelers.	Ma keia mau lalani mele, ua maopopo kahi i puka mai ai o Hawaii, mehe mea mai ka moanamai e like me ka manao o kekahi poe naauao imi aina o ka honua nei, aka pela io noka manao o ka poe makaikai honua.
In looking to ascertain the origin of Maui it would seem that it was the same as Hawaii’s,just appearing from out of the sea, and here are some of the lines of the mele composedby Kahakuikamoana before mentioned in Chapter I touching on that subject:	Ma ka nana ana i kahi i puka mai ai o Maui, ua like ko laua loaa ana me Hawaii, ipuka wale mai no loko mai o ka moana, a penei ke ano o ka heluhelu ana o kekahi maulalani mele o ua mele la a Kahakuikamoana i hoike ia ma ka Mokuna I.
“Maui was born an island, a land, A dwelling place for the children of Kamalalawalu.”	“Hanau o Maui he moku, he aina, Na kama o Kamalalawalu e noho.”
As for Molokai the birth of that island is referred to in the lines of the same songin this wise:	A o ka moolelo o ka loaa ana o Molokai i aina ai, ma ka nana iho i kona mau lalanimele e pili ana ia Molokai penei:
“It was Kuluwaiea of Haumea who was husband, It was Hinanuialana the wife, Then was born Molokai, a god, a priest, A yellow flower[17] from Nuumea.”	“Na Kuluwaiea o Haumea he kane, Na Hinanuialana he wahine, Loaa Molokai he akua, he kahuna, He pualena no Nuumea.”
It would seem that Kuluwaiea was a husband of Haumea,[18] but went after Hinanuialana who conceived Molokai, a god and priest.	Mehe mea la o Kuluwaiea he kane ia na Haumea nae, alaila moe aku, moe ia Hinanuialana,hanau o Molokai, he akua, a he kahuna.
As to the tradition in regard to Lanai, it is not stated where it appeared from, butit is told in the tradition that Lanai was a foster child. That is clearly shown inthe mele of Kahakuikamoana in the fourth verse reading thus:	Ma ka moolelo hoi o Lanai, aole i haiia mai kona wahi i puka mai ai, aka, ua ikeiama kona moolelo he keiki hookama o Lanai; pela e maopopo ai ma ke mele a Kahakuikamoanama ka pauku 4 o ua mele la, a penei ka heluhelu ana:
“Here stands the king, the heavenly one, The life-giving water-drops, from Tahiti. Lanai was found an adopted child.”[[8]]	“Ku mai ke alii, ka lani, Ka haluku wai ea o Tahiti. Loaa o Lanai he keiki hookama.”
But in the tradition regarding Kahoolawe its origin is assured, it was born a foundling.Because Keaukanai was the man, he married with Walinuu, a woman from Holani, and Kahoolawewas the offspring of that union. And this is the way the mele runs in the fifth verse:	Ma ka moolelo hoi o Kahoolawe ua maopopo kahi i puka mai ai o Kahoolawe, ua hanaulopaia mai oia. No ka mea, o Keaukanai ke kane, moe aku ia Walinuu, ka wahine, noHolani mai, hanau o Kahoolawe. A penei e heluhelu ai i ke mele ma ka pauku 5:
“Keaukanai is the one who married, Married with Walinuu from Holani, The sacred semen[19] of Uluhina. Kahoolawe was born a foundling.”	“Na Keaukanai i moe aku, Moe ia Walinuu o Holani, He keakea kapu no Uluhina, Hanau Kahoolawe, he lopa.”
This is the strange thing in the tradition of Kahoolawe, it would seem Keaukanai belongedto Hawaii nei, and Walinuu came from Holani. In the traditions of Molokini it is said,it was from the loin cloth of Uluhina, a very high chief. He was a chief who cut thenavel of new born babes. And this is the legend concerning Molokini: “When Walinuugave birth to Kahoolawe Uluhina was called upon to come and cut the navel of the childKahoolawe, and when he came and had cut the navel he took the placenta and girt iton as a loin cloth. He then threw it into the sea and Molokini arose formed from theafterbirth of Kahoolawe and the loin cloth of Uluhina,” the very name Molokini beinga contraction of the words malo and Uluhina and should read this way in the song,verse 6:	O ka mea kupanaha keia i ka nana ana i ka moolelo no Kahoolawe, mehe mea la no Hawaiinei o Keaukanai, a no Holani mai o Walinuu. O ka moolelo hoi no Molokini, ua oleloia,he malo no Uluhina, he alii nui, he alii oki piko no na keiki hanau hou. A penei kekaao ana no Molokini. I ka manawa i hanau ae ai o Walinuu ia Kahoolawe, kiiia akuo Uluhina e hele mai e oki i ka piko o Kahoolawe, a hiki mai la ua o Uluhina, a okiae la i ka piko o Kahoolawe, alaila hume ae la o Uluhina i ka iewe, a kiola aku lai loko o ke kai loaa ai o Molokini, he iewe, a o ka inoa o Molokini, ua kapaia i kamalo o Uluhina; a penei e heluhelu ai ma ke mele, pauku 6.
“Uluhina then was called upon, The navel of the little one was cut, The afterbirth of the child that was thrown Into the folds of the rolling surf; The froth of the heaving sea, Then was found the loin cloth for the child. Molokini the island Is the navel string, The island is a navel string.”	“Kiina aku Uluhina, Moku ka piko o ke kamaiki, Ka iewe o ke keiki i lele I komo i loko o ka ape nalu; Ka apeape kai aleale, Loaa ka malo o ke kama. O Molokini ka moku He iewe ia -a-, He iewe ka moku.”
In the tradition of Oahu, it is said Oahu was a very high chief, a prince of the blood,born of Ahukini-a-Laa and Laamea-laakona, and this is how it reads in verse 7:	Ma ka moolelo hoi o Oahu, ua oleloia, he alii nui o Oahu, he wohi na Ahukinialaa,na laua o Laamealaakona, a penei ka heluhelu ana ma ka pauku 7.
“Now stands forth Ahukini-a-Laa, A chief from the foreign land; From the gills[20] of the fish; From the overwhelming billows of Halehalekalani. Then was born Oahu, a wohi, A wohi through Ahukinialaa By Laamealaakona, the wife.”[[10]]	“Ku mai Ahukinialaa, He alii mai ka nanamu; Mai ka ape o ka ia; Mai ka ale poi pu o Halehalekalani, Loaa o Oahu, he wohi, He wohi na Ahukinialaa Na Laamealaakona he wahine.”
In the tradition of Kauai, it is said Oahu and Kauai had one mother and had differentfathers. Because Ahukinialaa lived with Laamealaakona and Oahu was born a wohi, thenLaakapu lived with Laamealaakona and Kauai was born and this is how the legend runs:When Laamealaakona first had the child-sickness when conceiving Kauai, she was inthe sacred house in the enclosure of the heiau (temple) of Nonea, and on a day ofthe month of Makalii, the day in which the lightnings flashed around this heiau, thatwas the day Kauai was born, and this is the king who united with the royal line ofHawaii. And this is how the legend runs in the part concerning Kauai in the mele commencingwith verse 8:	Ma ka moolelo hoi o Kauai, ua oleloia, hookahi makuawahine o Oahu me Kauai, a ua okoana makuakane; no ka mea, o Ahukinialaa kai noho aku ia Laamealaakona, hanau Oahu hewohi; a noho aku hoi o Laakapu ia Laamealaakona, hanau o Kauai. A penei ke kaao anano Kauai. I ka manawa i hookauhua ai o Laamealaakona ia Kauai, i loko no o ka halekapu kahi i hookauhua ai, maloko o ka heiau a Nonea, a i ka la i ka malama o Makalii,i ka la i kauwila ai ua heiau la, oia ka la i hanau ai o Kauai; a o keia ke alii ihuipuia me ka mooalii o Hawaii. A penei e heluhelu ai i ka moolelo no Kauai ma kemele e hoomaka ana ma ka pauku 8:
“From Laakapu who was a man, From Laamealaakona a woman Who sickened of the child conception, Who sickened carrying the chief Nuupoki At the sacred temple of Nonea During the lightning on the sacred night of Makalii. Then was born Kauai, a chief, a prince, a kingly scion, Of the chiefly cluster belonging to Hawaii; The foremost head of all the islands.”	“Na Laakapu he kane ia, Na Laamealaakona he wahine Hookauhua hoiloli, I ka Nuupoki alii, Ka heiau kapu a Nonea I kauwila i ka po kapu o Makalii, Hanau Kauai he alii, he kama, he pua alii. He huhui alii na Hawaii, Na ke poo kelakela o na moku.”
So in looking over the histories of Oahu and Kauai, it is true, it seems as if theyhad one mother, for the voice indicates the resemblance.	Ma ka nana aku i ka moolelo o Oahu me Kauai, he oiaio, me he mea la hookahi io nomakuawahine o laua, no ka mea, ma ke ano o ka leo ka like ana.
In the traditions of Niihau, Kaula and Nihoa, they had the same parents, because Wanaliawas the husband who lived with Hanalaa, a woman, and to them was born Niihau, Kaulaand Nihoa. They were triplets, and with them the mother became barren. No islandswere born afterwards. And the mele composed by Kahakuikamoana should read like this,in verse 10:	Ma ka moolelo o Niihau, o Kaula, ame Nihoa, hookahi no o lakou mau makua. No ka mea,o Wanalia ke kane, noho aku ia Hanalaa, he wahine ia, hanau mai o Niihau, o Kaula,a me Nihoa, he mau mahoe pakolu lakou, ia lakou no pa ka makuawahine, aole i hanaumoku mahope mai. A penei e heluhelu ai i ke mele a Kahakuikamoana ma ka pauku io.
“Wanalia was the man And Hanalaa was the woman; Of them was born Niihau, a land, an island. There were three children of them Born in the same day; Niihau, Kaula, ending with Nihoa. The mother then conceived no more, No other island appeared afterwards.”	“O Wanalia ke kane, O Hanalaa ka wahine. Hanau Niihau he aina, he moku, Ekolu lakou keiki I hanau i ka la kahi. O Niihau, o Kaula, Nihoa pau mai. Pa ka makuawahine, Oili moku ole mai mahope.”
In looking for stories of these islands it is shown in that mele composed by the greathistorian, one of the chiefs’ most renowned historians of Hawaii nei. But we cannotcertify to the absolute truth of the story; there are several other stories very muchlike these, but which one is the real truth it is hard to tell. In the story or traditionof Wakea the origin of these islands is plainly told, and there are also meles recitingthe doings of Wakea with regard to the peopling of these islands. One of the songswas composed by Pakui,[21] a historian and a famous composer of songs, and he was classed among the high priestsof the order of priesthood.[[12]]	Ma ka nana ana i ka moolelo o keia mau aina, ua hoomaopopoia ma kela mele a kela kakaolelonui, kekahi o ko ke alii mau kakaolelo kaulana o Hawaii nei. Aka aole nae e hiki kehooiaio a hoohiki no ka pololei o ka moolelo, no ka mea, he nui na moolelo e ae elike ana me keia, a owai la o na mea pololei oia mau moolelo. Ma ka moolelo hoi oWakea, ua hai maopopoia mai kahi i puka mai ai keia mau moku, a he mau mele no e hoomaopopoana i ka moolelo o Wakea, no ka laha ana o keia mau moku. Ua hakuia kekahi mele ePakui, kekahi kakaolelo, he haku mele kaulana, ua helu puia oia ma ka mookahuna ona kahuna nui o ka oihanakahuna.[[13]]
In the tradition of Opuukahonua it is told in that story that they were the progenitorsof Hawaii nei. There were twenty-four generations before Wakea, and as there wereseventy-five generations from the time of Wakea would make ninety-nine generationsfrom Opuukahonua to that of Kamehameha, therefore, till the reign of Kamehameha IVmakes one hundred and one generations.	Ma ka moolelo hoi o Opuukahonua, ua oleloia i loko oia moolelo, oia na kupuna muao Hawaii nei, he iwakalua-kumamaha hanauna mamua aku o Wakea, alaila huipu mai meko Wakea hanauna he kanahiku-kumamalima, a i ka hui ana, he kanaiwakumamaiwa hanaunamai a Opuukahonua a hiki ia Kamehameha, alaila e hui mai mai laila mai a hiki ia KamehamehaIV he haneri kumamakahi hanauna.
CHAPTER III. About Wakea.	MOKUNA III. No Wakea.
In the tradition of Wakea it has been generally stated that they were the first parentsof these lands, and that it was by them that the people were propagated, and thatthey were the ancestors of the chiefs of these islands. It is told in the historyof Wakea and his wife Papa that these islands were born from them. And some of thehistorians believed that these islands were really made and put together by the handsof Wakea. But one of the priests, called Pakui, who was a great historian of Kamehameha’stime and a lineal descendant of historians from the very darkest ages, says “theseislands were really born.” And this is how he composed his mele reciting the eventswhich gave birth to these islands:	Ma ka moolelo o Wakea, ua olelo nui ia, oia na kupuna mua o keia mau aina, a ma olaua la i laha mai ai na kanaka, a o laua na kupuna alii o keia noho ana. Ua oleloiama ko Wakea mookuaahau laua a me kana wahine o Papa, ua hanau mai keia mau moku mailoko mai o laua. A manao hoi o kekahi poe kakaolelo, ua hana maoli ia me na lima oWakea keia mau moku. Aka o ka manao o kekahi kahuna, o Pakui kona inoa, he kakaolelonui no Kamehameha, kumu kakaolelo mai ka po mai, ua hanau maoliia keia mau moku. Apenei kana haku ana i ke mele, no ka loaa ana mai o keia mau aina.
THE SONG OF PAKUI. Wakea Kahiko Luamea,[22] Papa that gives birth to islands was the wife, Tahiti of the rising and Tahiti of the setting sun was born,[23] Was born the foundation stones, Was born the heavenly stones, 5 Was born Hawaii; The first-born island, Their first-born child Of Wakea together with Kane And Papa of Walinuu the wife. 10 Papa conceived an island, Was sick of child-sickness with Maui. Then was born Mauiloa, an island; Was born with a heavenly front. A heavenly beauty, heavenly beauty, 15 Was caught in the kapa of waving leaves.[24] Mololani was a great one to Ku, to Lono, To Kane, and also to Kanaloa. Was born during the sacred pains.[25] Papa was prostrated with Kanaloa, an island, 20 Who was born as a birdling;[26] as a porpoise; A child that Papa gave birth to, Then Papa left and went back to Tahiti, Went back to Tahiti at Kapakapakaua. Wakea then slept with Kaula wahine 25 And Lanai Kaula was born, The first-born child of that wife. Then Wakea turned around and found Hina, Hina was found as a wife for Wakea, Hina conceived Molokai, an island; 30 Hina’s Molokai is an island child. The plover Laukaula told the tale That Wakea had slept with a woman. Fierce and fiery was the anger of Papa. Papa came back from within Tahiti; 35 Was angry and jealous of her rivals; Was wild and bad-tempered toward her husband, Wakea, And slept with Lua for a new husband. Oahu-a-Lua was born, Oahu-a-Lua, an island child; 40[[14]] A child of Lua’s leaf-opening days.[27] Went back and lived with Wakea. Papa was restless with child-sickness, Papa conceived the island of Kauai And gave birth to Kamawaelualanimoku.[28] 45 Niihau is the last droppings; Lehua was a border, And Kaula the closing one For the low coral islands; The low white-marked isles of Lono, 50 The Lord Lono of Kapumaeolani.[29] The rain dispelling conch[30] of Holani, The big-rain dispelling conch of Kahaimakana. It was the second lordly child, Kaponianai, From the I, the sacred I[31] of Kaponialamea. 55 The dark dye, blue dye, the black dye,[32] The anointed; the anointed destined to war; That is Papa-a. Papa-a. Hoohokukalani, The high chiefess, Hoohokukalani,[33] 60 The chiefess of the loud voice, Reverberating, crackling, sharpened. That is modified and pared down As leaves which are worn to thinness. Wakea was the resemblance, 65 It was Haloa[34] that was theirs, It was Piimai, Wailoa, and Kakaihili[35] That was settled by the royal owl, The owl of the still eyes[36] That sails on the beach and to windward 70 As a kite of the sacred chief That was folded and united in the same wohi That was Ahukaiolaa and was Laa- -a-. Laamaikahiki was the chief. Then Ahukinialaa, 75 Kukonaalaa, And the parent Laulialaa; The triplets of Laamaikahiki The sacred first-born of Laa Who were born on the same day. 80 The birth-water broke, gushed forth with the birth showing. The navel is Ahulumai, The royal navel, The very innermost royal heated navel.[37] The offspring of Kalani, the heavenly one, 85 Was Puaakahuoi, Kamalea and Makahiko of Piliwale, Kamaiolena, Kahaloalena, Halolenaula, Kalanimanuia, The highly praised one of Manuia. 90 The yellow dog that was reddened To beget full friendship, That is Kaunui of Kanehoalani. This is the water-gourd of Hoalani, It is Kaeho Kumanawa 95 At the liver near the chest bone, The changing thought[38] That controls the muscles of the eye Which is uncovered and unties the knot. The floating flower on the royal platform. 100 I am Kapuakahi[39] Kuaana from Kane, The wife who lived with Iwikauikaua[40] Who begat Kaneikauauwilani, The crest-breaking surf That breaks double;[41] 105 The high-combing wave that broke over the royal foam, The broken waves that suck and draw towards the deep, That twisted and absorbed Liloa, The one of the royal belt:[[16]] Liloa of Paakaalana, the adept in heavenly lore. 110 The royal offspring was Hakau. The message that was shot outside was The sounding conch that disputes the claims of Umi, Which was a bravado of Umi’s at the royal precincts.[42] The great precinct of Mako 115 Of Makakaualii, the heavenly chief; The rift in the heavenly depths, The white thunder clap of Kapaikauanalulu. The water-stone of Hina of the sounding drops, The very topmost sprouting leaves of the heavenly bud. 120 From thence sprang Kuauwa,[43] a chiefly branch, Kamehameha that stands alone at Kawaluna. The lower step, the highest step at Hakawili That is heavy and burdened by the kapus. The sacred sweat from Maheha,[44] 125 The black lips that Hakau hung up on Hawaii.	KA MELE A PAKUI. O Wakea Kahiko Luamea, O Papa, o Papahanaumoku ka wahine, Hanau Tahiti-ku, Tahiti-moe, Hanau Keapapanui, Hanau Keapapalani, 5 Hanau Hawaii; Ka moku makahiapo, Keiki makahiapo a laua. O Wakea laua o Kane, O Papa o Walinuu ka wahine. 10 Hookauhua Papa i ka moku, Hoiloli ia Maui, Hanau Mauiloa he moku; I hanauia he alo lani, He Uilani-uilani, 15 Hei kapa lau maewa. He nui Mololani no Ku, no Lono, No Kane ma laua o Kanaloa. Hanau kapu ke kuakoko, Kaahea Papa ia Kanaloa, he moku, 20 I hanauia he punua he naia, He keiki ia na Papa i hanau, Haalele Papa hoi i Tahiti, Hoi a Tahiti Kapakapakaua. Moe o Wakea moe ia Kaulawahine 25 Hanau o Lanai Kaula. He makahiapo na ia wahine. Hoi ae o Wakea loaa Hina, Loaa Hina he wahine moe na Wakea, Hapai Hina ia Molokai, he moku, 30 O Molokai a Hina he keiki moku. Haina e ke kolea o Laukaula Ua moe o Wakea i ka wahine. O ena kalani kukahaulili o Papa. Hoi mai Papa mai loko o Tahiti; 35 Inaina lili i ka punalua; Hae, manawaino i ke kane, o Wakea, Moe ia Lua he kane hou ia. Hanau Oahu-a-Lua, Oahu-a-Lua, ke keiki moku, 40[[15]] He keiki makana lau na Lua. Hoi hou aku no moe me Wakea. Naku Papa i ka iloli, Hoohapuu Papa i ka moku o Kauai Hanau Kamawaelualanimoku, 45 He eweewe Niihau; He palena o Lehua, He panina Kaula. O ka Mokupapapa. Na papa kahakuakea o Lono, 50 O Kahakulono o Kapumaeolani. O Kapuheeua o Holani. Kapuheeuanui o Kahaimakana, Na Kekamaluahaku, Kaponianai, I ka I, kapu I o Kaponialamea 55 Ponihiwa, Poniuli, Poniele, Kaponi, Kaponi, Kaponiponikaua; O Papa-a-, O Papa-a-. O Hoohokukalani. Ka lani, o Hoohokukalani, 60 He lani hoowawa, Wawa, wawaka, nihoniho. I nihia i kolia. I pipaia ka lau a lahilahi. O Wakea ka maka, 65 O Haloa ka hiona. O Piimai, o Wailoa, o Kakaihili. Nononoho kau e ka pueo alii, Ka pueo makalulu I loha i ke kaha i ka pea 70 I ka lupe o na lani kapu I Apikina, i huia lakou a ka wohi kahi, Ahukaiolaa-a, O Laa-a- Laamaikahiki ke alii. O Ahukinialaa, 75 O Kukonalaa, O Laulialaamakua, O na pukolu a Laamaikahiki. He mau hiapo kapu a Laa Hookahi no ka la i hanau ai. 80 Naha mai ka nalu, ke ewe, ka inaina. O Ahulumai ka piko, Ka piko alii, Ka pikopiko iloko, ka enaena alii. Ke ewe o Kalani, ka lani, 85 O Puaakahuoi. O Kamalea-Makahiko o Piliwale. Kamaiolena, Kahaloalena, Halolenaula, o Kalanimanuia. O Kaihikapu a Manuia. 90 O ka ilio hulu ii i ula ia I mahamahaoo, O Kaunui a Kanehoalani kena. O Ipuwai a Hoalani keia, O Kaehokumanawa. 95 I ka pilina ake i ke kea manawa, Naau manawa kee. I na io hoiimo maka. I huaina i wehea ka naki Kapuaululana awai alii. 100 Kapuakahi kuaana aua Kane, Wahine a Iwikauikaua i noho Loaa hoi o Kaneikauaiwilani. Na nalu haki kakala Haki kualua; 105 I halehale i popoi i na hua alii, I na hua haki lumilumi i ka hohonu, Lumilumi ka a Liloa, I ke Kaailani:[[17]] O Liloa ka ike lani i Pakaalana. 110 Ka oha lani o Hakau Ka puakea i waho O ka pa kani nana i ka wai a Umi, He keha ia no Umi, i ka lohelohe lani, Ka lohelohe makomako o Mako, 115 O Makakaualii alii lani; O Kamawaelualani, O Kauinakea, o Kapaikauanalulu, O Kaalawai, o Hinakuluina, O ka olikoliko muo lau o Kalani 120 Loaa mai Kuauwa ka au alii, Kamehameha, ku kohai i Kawaluna. Kaniope, Kaniopinana i Hakawili, I luluu kaumaha i ke kapu. Kahoukapu o Maheha, 125 Na Nukuilimahi i Hakau i haka i luna o Hawaii.
These lines seem to explain how these islands were sprung from Wakea and Papa, accordingto the knowledge or belief held by Pakui, the composer of these songs. He was a priestand a historian belonging to the board of historians and genealogist of the orderof the priesthood. But in looking at Chapter I of this story the ideas of the historianare very similar in regard to the birth or appearance of these islands. Also in thesong composed by Pakui in his capacity as a prophet and historian, as seen in thischapter, but it will be well to note the setting of the genealogy from the time ofWakea, as shown in the following chapter.	Ma keia mele e hoomaopopo ai i ka laha ana o keia mau aina e Wakea laua me Papa, elike me ka ike a Pakui ka mea nana i haku i keia mele, he kahuna ia, he kakaolelono loko mai o ka papa mookuauhau o na kahuna nui o ka oihanakahuna. Aka ma ka nanaana i ka Mokuna I o keia moolelo, ua aneane like ka manao o na kakaolelo ma ka loaaana o keia mau aina. A ma ke mele i hakuia e Pakui ma kona ano kaula a kakaolelo hoie like me ka hoike ana ma keia mokuna o keia moolelo; aka e pono e nana i ka hoonohoana o ka mookuauhau mai a Wakea mai e like me ka hoike ana ma ka mokuna malalo iho.
CHAPTER IV. The Setting of the Genealogy of the Islands of Hawaii nei from the Time of Wakea.	MOKUNA IV. Ka Hoonoho ana o ka Mookuauhau o ka aina ana ma Hawaii nei mai a Wakea mai.
In this chapter it seems it was the heavens that was first created and the earth afterwards,and thus read the lines of the song composed by Pakui in Chapter III:	Ma keia mokuna, ua manaoia ma ka hoomaopopo ana, mehe mea la o ka lewa ka mua, o kalani, alaila o ka honua mai, a penei ka heluhelu ana i na lalani mua o ke mele i hakuiae Pakui ma ka Mokuna III.
“Wakea was the old one of Luamea, and Papa giving birth to islands was the wife. Tahiti-ku of the rising sun and Tahiti-moe of the setting sun was born, The foundation stones were born And also the stones of heaven.”[45]	“O Wakea Kahiko Luamea, o Papa hanau moku ka wahine. Hanau Tahiti-ku, Tahiti-moe, Hanau Keapapanui. Hanau Keapapalani.”
Therefore these were the first products of the union of Wakea and Papa; Hawaii wasborn afterwards, as told here below:	A nolaila o na mea mua keia i loaa i loko o ko Wakea mau la laua o Papa, a mahopeo Hawaii ka hanau ana e like me malalo iho.
“Wakea lived with Papa and five children were born to them: First, Tahiti-ku (standing or rising Tahiti); Second, Tahiti-moe (setting or lying down Tahiti); Third, the foundation stones; Fourth, the stones of heaven; Fifth, Hawaii.[[18]] Wakea was the husband, Papa the wife, } Kane was the husband, Walinuu the wife, } of Maui. Wakea lived with Papa; offsprings were Kane and Kanaloa.”	“O Wakea ka i noho aku ia Papa hanau elima keiki: O Tahiti-ku, Tahiti-moe, Keapapanui, Keapapalani, Hawaii.[[19]] O Wakea ke kane a Papa (w) } O Kane ke kane a Walinuu (w) } o Maui. O Wakea kai noho ia Papa; hanau o Kane, o Kanaloa.”
After the birth of these different children Papa went back to Tahiti and Wakea livedwifeless. Therefore Wakea took unto himself Kaulawahine who as a result gave birthto Lanai Kaula. Lanai was afterwards adopted. And thus runs the genealogy: Husband. Wife. Child. Wakea the husband of Kaulawahine, Lanai was the child. Wakea the husband of Hina, Molokai was the child.	Mahope iho o ko Papa hanau ana i keia mau keiki, hoi aku la o Papa i Tahiti, nohowahine ole o Wakea. Nolaila, lawe ae o Wakea ia Kaulawahine, hanau o Lanai Kaula,a mahope laweia ua o Lanai i keiki hookama. A penei ka hoonohonoho ana o ka mookuauhau. Kane. Wahine. Keiki. O Wakea ke kane o Kaulawahine, o Lanai. O Wakea ke kane o Hina, o Molokai.
Thus Wakea had two island children with his new wives. On Papa’s return from Tahitishe heard of Wakea’s escapades with the new wives and got jealous of them and wasalso angry at her husband, Wakea. Therefore Papa took Lua for a husband and they hadfor a child Oahu, known as Oahualua. Papa went back to her first husband Wakea, andgave birth to Kamawaelualanimoku, Niihau, Kaula, and also Lehua. They had four childrenafter their reconciliation, and the genealogy reads as follows, according to Pakui’schant, Chapter III:	Alua mau keiki moku a Wakea me na wahine hou. Hoi mai o Papa mai Tahiti mai, loheua lilo o Wakea ia Kaulawahine laua me Hina; a nolaila huhu o Papa i na punalua, ahuhu pu no hoi i kana kane ia Wakea. Nolaila, lawe ae o Papa ia Lua i kane nana, loaaka laua keiki o Oahu (Oahualua). Hoi hou aku o Papa me kane mua me Wakea, hanau oKamawaelualanimoku, o Niihau, o Kaula, o Lehua. Aha mau keiki a laua ma ko laua manawai hoi hou ae ai. A penei hoi e heluhelu ai i ka moolelo ma ke mele i hakuia e Pakuii hoikeia ma ka Mokuna III.
“Papa left and went back to Tahiti, Went back to Tahiti at Kapakapakaua. Wakea then slept with Kaulawahine, Lanaiakaula was born, A first-born child of that wife. Wakea then turned around and found Hina, Molokai an island was born, Hina’s Molokai is an island child, The plover Laukaula told the tale That Wakea had slept with a woman, Fierce and fiery was the anger of Papa. Papa came back from within Tahiti; Was angry and jealous of her rivals; Was wild and displeased towards her husband, Wakea, And slept with Lua for a new husband. Oahualua was born, an island, A child of Lua’s leaf-opening days. Papa then went back and lived with Wakea, Papa was restless with child sickness, Papa conceived the island of Kauai, And gave birth to Kamawaelualanimoku. Niihau was only the droppings, Lehua was a border, And Kaula the closing one.”	“Haalele o Papa hoi i Tahiti, Hoi a Kahiki Kapakapakaua Moe Wakea moe ia Kaulawahine, Hanau Lanai a Kaula, He makahiapo na ia wahine. Hoi ae o Wakea loaa o Hina, Hanau Molokai he moku, O Molokai a Hina he keiki moku, Haina e ke kolea Laukaula Ua moe Wakea i ka wahine, Ena ka lani, ku kahaulili o Papa. Hoi mai o Papa mai loko o Tahiti; Inaina lili i ka punalua; Hai manawa ino i ke kane, o Wakea, Moe ia Lua he kane hou ia, Hanau Oahualua, he moku ia, He keiki makanalau na Lua. Hoi hou aku no noho me Wakea, Naku Papa i ka iloli, Hoohapuu Papa i ka moku o Kauai Hanau Kamawaelualanimoku. He eweewe Niihau, He palena o Lehua, He panina o Kaula.”
And this is the way the genealogy should be set of the children Papa had with Wakeaafter the reconciliation: Wakea lived again with Papa, and was born to them Kauai,Kamawaelualanimoku, Niihau, Lehua, and Kaula. With these children Papa ceased givingbirth to islands according to the previous historian; but according to the accountsof Kamahualele, another great prophet and historian, he gives the following version:Moikeha left Tahiti and came here on account of Luukia, his concubine, [[20]]becoming crazy on account of Mua’s false tale of Moikeha’s unfaithfulness. When Moikehaheard that wrong had been done him he left Tahiti and sailed to Hawaii, and as hiscanoes approached the beach at Hilo Kamahualele stood up on the cross-boards of thecanoe and chanted the following mele in honor of his chief:	A penei hoi ka hoonohonoho ana o ka moolelo o ka hanau ana o Papa i na keiki muliia laua i hoi ae ai me Wakea. Noho hou o Wakea ia Papa, o Kauai, Kamawaelualanimoku,Niihau, Lehua, Kaula. O keia mau keiki a Papa, pau kana hanau moku ana. Aka hoi maka ike o kekahi kaula nui, he kakaolelo, o Kamahualele kona inoa: I ka manawa i holomai ai o Moikeha mai Tahiti mai, mamuli o ka hoaaia i kana wahine [[21]]manuahi ia Luukia, no ko Mua olelo hoopunipuni ana ia Luukia no ka hewa i hana oleiae Moikeha, aka ma kela lohe ana o Moikeha ua hana pono ole ia oia, nolaila, haaleleoia ia Tahiti, holo mai oia i Hawaii nei, a i ka hookokoke ana mai o na waa e paei Hilo, ia manawa, ku mai o Kamahualele i luna o ka pola o na waa, a kahea mai:
Here is Hawaii, an island, a man, Hawaii is a man, A man is Hawaii, A child of Tahiti, A royal flower from Kapaahu. From Moaulanuiakea Kanaloa, A grandchild of Kahiko and Kapulanakehau. It was Papa who begat him, The daughter of Kukalauiehu and Kahakauakoko. The scattered islands are in a row; Placed evenly from east to west; Spread evenly is the land in a row, And joined on to Holani. Kaialea the seer went round the land, Separated Nuuhiwa,[46] landed on Polapola.[47] Kahiko is the root of the land Who divided and separated the islands. Broken is the fish-line of Kahai, That was cut by Kukanaloa. Broken into pieces were the lands, the islands, Cut by the sacred knife of Kanaloa Of Haumea, bird of Kahikele. Moikeha is the chief who is to reside; My chief will reside on Hawaii. Life, life, O buoyant life! The chief and the priest shall live; Dwell on Hawaii and be at rest, And attain to old age on Kauai. Kauai is the island, Moikeha is the chief.	Eia Hawaii, he moku, he kanaka, He Kanaka Hawaii-e. He Kanaka Hawaii, He Kama na Tahiti, He Pua Alii mai Kapaahu. Mai Moaulanuiakea Kanaloa, He Moopuna na Kahiko laua o Kapulanakehau. Na Papa i hanau, Na ke Kama wahine a Kukalaniehu laua me Kahakauakoko. Na pulapula aina i paekahi, I nonoho like i ka hikina, komohana, Pae like ka moku i lalani, I hui aku hui mai me Holani. Puni ka moku o Kaialea ke kilo, Naha Nuuhiwa lele i Polapola: O Kahiko ke kumu aina, Nana i mahele kaawale na moku, Moku ke aho lawaia a Kahai, I okia e Kukanaloa, Pauku na aina, na moku, Moku i ka ohe kapu a Kanaloa. O Haumea manu kahikele, O Moikeha ka lani nana e noho. Noho kuu lani ia Hawaii -a- Ola! Ola! O Kalanaola. Ola ke alii, ke kahuna. Ola ke kilo, ke kauwa; Noho ia Hawaii a lulana, A kani moopuna i Kauai. O Kauai ka moku -a- Moikeha ke alii.”
According to this chant of Kamahualele, Wakea and his wife were not the original progenitorsof Hawaii nei, and here is this also: it seems from this account that the people camefrom Tahiti to people these islands as stated in the mele chanted by Kamahualele fromthe cross-board of the canoe recited above.	Aia i loko o keia mele a Kamahualele, aole o Wakea a me kana wahine na kumu mua oHawaii nei. A eia kekahi; ma ka nana ana a me ka hoomaopopo ana, no Tahiti mai nakanaka i laha ai keia mau moku, e like me ke mele a Kamahualele i hea mai ai i lunao ka pola o na waa, e like me ke mele maluna ae.
CHAPTER V. The Story of Opuukahonua.	MOKUNA V. Ka Moolelo o Opuukahonua.
It is told in the genealogy of Opuukahonua that they were the royal parents or ancestorsof these islands, and that there were ninety-five generations from him to Kamehamehathe Great. And they were found or obtained by the fishing of Kapuheeuanui, and thusruns the tale: When Kapuheeuanui let down his fishing line into the sea from Kapaahuhis line caught something that he thought was a fish and drew the line onto the canoewhen, behold, it was a piece of coral. The priest Laulialamakua came along as Kapuheeuanuiwas disentangling his line from the coral and preparing to throw it away. Then thepriest spoke to him, “Eh! Don’t throw away that piece of coral, for that is a chief,a foreteller of events. Go thou and look for a pig and appease the god, and afterprayer call its name Hawaiiloa, then throw it back into the sea, and it will grow up into an island.”Kapuheeuanui obeyed the instructions of the priest. The next day Kapuheeuanui wentfishing again and his line was again caught by a coral. This time he bethought himselfof what the priest had said and took the coral to him, and the priest said to him,“That is a man, a chief; call his name Mauiloa.” He did so and then threw the coralback into the sea. On the third day of Kapuheeuanui’s fishing [[22]]his line was again entangled on a coral, making the third piece of coral brought tothe surface by his line, and, as he had done before after freeing it from his line,took it to the priest. The latter on beholding this coral exclaimed, “That is a man,a wohi, a chief from the sacred air; call his name Oahunuialaa.”[48] Kapuheeuanui continued fishing and always took to the priest the corals he caughton his line, who named them and ordered him to go through the same process of deifyingthem, or rather offering sacrifices to them, until all the islands now comprisingthe group were successively raised as corals. And thus, according to this tale, theislands of this group grew up from pieces of coral. But then, this is only a tale,and this is how one can ascertain the truth that these islands of Hawaii nei reallydid grow from corals.	Ua oleloia ma ka moolelo o Opuukahonua o laua na kupuna alii o keia mau aina, he kanaiwakumamaiwahanauna mai laila mai a hiki ia Kamehameha. A o ka loaa ana o keia mau aina, i lawaiaia e Kapuheeuanui. A penei ke kaao ana: I ka wa i kuu aku ai o Kapuheeuanui i kanaaho i loko o ke kai mai Kapaahu mai, ia manawa, mau ana kana aho lawaia, a manao aela oia he ia keia mea e mau nei, alaila, huki ae la oia i kana aho, a i ke kau anaae i ka waa, eia ka he akoakoa. Ia manawa hele mai ke kahuna o Laulialaamakua, e hoomakaukauana o Kapuheeuanui e wehe ae i ke akoakoa a kiola aku, ia manawa, olelo aku ke kahuna.“E! Mai kiola oe i na akoakoa, he alii na, he hai kanaka, hulia i puaa, a hoomalieliei ke akua, alaila pule a pau, alaila kapa aku oe i kona inoa o Hawaiiloa, alaila kiolaaku oe i loko o ke kai, e ulu mai auanei na he moku.” Alaila, hoolohe aku la o Kapuheeuanuie like me ka olelo a ke kahuna. I kekahi la ae lawaia hou no o Kapuheeuanui, hei houno ke akoakoa, [[23]]alaila hoomanao ua lawaia nei i ke kahuna, lawe hou aku no i ke akoakoa, i mai kekahuna, “He kanaka, he alii, e kapa aku oe i ka inoa o Mauiloa,” alaila kiola akula ua lawaia nei i ka moana. I ka ekolu o ka la lawaia o Kapuheeuanui, hei hou nohe akoakoa, o ke kolu ia o ka akoakoa; e like me ka hana mau a ua lawaia nei, a pelano oia i hana aku ai. A ike mai la ke hahuna i keia koa: “He kanaka keia he wohi,he alii no ka ea kapu, e kapa aku i kona inoa o Oahunuialaa.” Pela mau ka hana maua ua o Kapuheeuanui, a pela no hoi ka ke kahuna olelo i ua lawaia nei. Ua kapaia nainoa o keia mau aina mamuli o ka olelo a ke kahuna. A ma keia kaao no Hawaii nei,he akoakoa keia mau mokupuni, ua ulu mai loko ae o ke kai; aka, he kaao wale no ia.A penei hoi ka hoomaopopo ana i ka oiaio ana, he akoakoa io o Hawaii nei.
This is how the song runs that Makuakaumana[49] chanted at Tahiti, when he and Paao went to get a new chief for Hawaii nei, becauseall the old chiefs of Hawaii had sinned, Kapawa[50] being the king of Hawaii at that time, he being of the fortieth generation from thetime of Opuukahonua. When Makuakaumana and company were nearing the beach in the harborof Moaulanuiakea[51] then Makuakaumana chanted to Lonokaeho, the priest of that place:	Penei ke mele a Makuakaumana i oli aku ai i Tahiti, ia laua me Paao i holo ai i aliihou no Hawaii, no ka mea, ua pau na alii mua o Hawaii nei i ka hewa, o Kapawa ke aliio Hawaii nei ia manawa, i ke kanaha o na hanauna alii mai a Opuukahonua mai a ia Kapawa.A ia Makuakaumana ma i aneane aku ai e kau i ke awa o Moaulanuiakea ia manawa i oliaku ai o Makuakaumana ia Lonokaeho ke kahuna:
O Lono, O Lono, listen, O Lonokaeho! Lonokulani,[52] chief of Kauluonana,[53] Here are the canoes, get on board, Come along and dwell in Hawaii-with-the-green-back,[54] A land that was found in the ocean, That was thrown up from the sea, From the very depths of Kanaloa, The white coral in the watery caves That was caught on the hook of the fisherman; The great fisherman of Kapaahu, The great fisherman Kapuheeuanui. The canoes touch the shore, come on board, Sail to Hawaii, an island, An island is Hawaii; An island is Hawaii for Lonokaeho to dwell on.	E Lono, e Lono - e-! E Lonokaeho! Lonokulani alii o Kauluonana. Eia na waa kau mai, E hoi e noho ia Hawaiikuauli, He aina loaa i ka moana, I hoea mai loko o ka ale; I ka halehale poi pu a Kanaloa; He koakea i halelo i ka wai, I lou i ka makau a ka lawaia, A ka lawaia nui o Kapaahu A ka lawaia nui o Kapuheeuanui - la A pae na waa, kau mai, E holo ai i Hawaii, he moku; He moku Hawaii, He moku Hawaii na Lonokaeho e noho.
When the canoes were beached, Paao told Lonokaeho he was wanted to go to Hawaii tobe its ruler. When Lonokaeho heard this from Paao he said to him, “I will not go there,but I will send Pili and he shall eat of Hawaii. He shall be the chief to go togetherwith you, and you must be the priest.” And that is how Pili came to come here. Itis so told in the history of Paao. But we must also examine the genealogy of chiefsfrom Opuukahonua to Wakea as is set forth in Chapter VI.	A pae na waa i uka, olelo aku o Paao ia Lonokaeho e hoi i alii no Hawaii. A lohe oLonokaeho i keia olelo a Paao, alaila, olelo aku la o Lonokaeho ia Paao, “Aole waue holo, aka, e hoouna aku wau ia Pili nana e ai o Hawaii, oia ke alii e holo pu meolua; a o oe no ke kahuna.” A nolaila oia ka hiki o Pili ia Hawaii nei. (Pela i oleloiama ka moolelo o Paao). Aka, e pono ke nana i ka hoonohonoho ana o ka mookuauhau aliimai a Opuukahonua mai a hiki ia Wakea, e like me ka hoonohonoho ana ma kela aoao MokunaVI.
CHAPTER VI.	MOKUNA VI.
In the genealogical tree of Opuukahonua it is not stated who his parents were, but,it is stated in the genealogy of Kualii, that Opuukahonua came from Tahiti to livein Hawaii when these islands were inhabited by human beings. Opuukahonua came withhis two younger brothers Lolomu and Mihi and one woman, Lana, and they became theprogenitors of the people of Hawaii nei, and this is how they increased:[[24]] The Genealogy of Opuukahonua. HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI. Opuukahonua. Lana. Kanananuikumamao (k). Lolomu. Ohikimakaloa (w). Mihi. Hekilikaaka (k). Hekilikaaka. Ohikimakaloa. Nakolowailani (k). Ahulukaaala (w). Mihi. Ahulukaaala. Kapuaululana. Kapuaululana. Holani. Kekamaluahaku. Kekamaluahaku. Laamea. Lanipipili. Lanipipili. Laakeakapu. Lanioaka. Hinaimanau. Laakealaakona. Laakealaakona. Kamaleilani. Haulanuiakea. Haulanuiakea. Manau. Kahaloalena. Kahaloalena. Laumaewa. Kahaloalenaula. Laakealaakona. Laumaewa. Kamaiolena. Kahalolenaula. Kanehoalani. Kaiwilaniolua. Hinakului. Kapumaweolani. Kaihikapualamea. Kukonalaa. Kaiwilaniolua. Kanehoalani. Kalaniwahine. Kapumaweolani. Haweaoku. Manuiakane. Kukonalaa. Kaenakulani. Kalanipaumako. Pili. Malela. Kamakahiwa. Kalaniwahine. Makakaile. Makakailenuiaola. Kamakahiwa. Loe. Kikenuiaewa. Makakaile. Paweo. Kalanimanuia. Makakailenuiaola. Ewa. Kahiko. Kikenuiaewa. Kupulanakehau (w). Kalanimanuia. Kukalaniehu. Kahakauakoko. Kahiko. Kapulanakehau. Wakea. Kukalaniehu. Kahakauakoko. Papa (w). Wakea. Papa. Hoohokukalani. Hoohokukalani. Haloa. Haloa. Hinamanouluae. Waia. Waia. Huhune. Hinanalo. Hinanalo. Haumu. Nanakehili. Nanakehili. Haulani. Wailoa. Wailoa. Hikawaopuaianea. Kio. Kio. Kamole. Ole. Ole. Hai. Pupue. Pupue. Kamahele. Manaku. Manaku. Hikohaale. Kahiko. Kahiko. Kaae. Luanui. Luanui. Kawaamaukele. Kii. Kii. Hinakoula. Ulu. Nanaulu. Nanaulu. Ulukou. Nanamea. Ulu. Kapunui. Nana. Kapulani. Nanaiea. Nanaiea. Kahaumokuleia. Nanailani. Nanailani. Hinakinau. Waikulani. Waikulani. Kekauilani. Kuheleimoana. Kuheleimoana. Mapunaiaala. Konohiki. Konohiki. Hikaululena. Wawena. Wawena. Hinamahuia. Akalana. Akalana. Hinakawea. Mauimua. Mauihope. Mauikiikii. Mauiakalana. Mauiakalana. Hinakealohaila. Nanamaoa. Nanamaoa. Hinaikapaekua. Nanakulei. Nanakulei. Kahaukuhonua. Nanakaoko. Nanakaoko. Kohikohiokalani. Heleipawa.[[25]] Heleipawa. Kookookumaikalani. Hulumalailani. Hulumalailani. Hinamaikalani. Aikane. Aikane. Hinahanaiakamalama. Puna. Hema. Puna. Hainalau. Ua. Hema. Ulamahahoa. Kahai. Kahai. Hinauluohia. Wahieloa. Wahieloa. Koolaukahili. Laka. Laka. Hikawaolena. Luanuu. Luanuu. Kapokulaiula. Kamea. Kamea. Popomaili. Pohukaina. Pohukaina. Huahuakapalei. Hua. Hua. Hikimolulolea. Pau. Pau. Kapohaakia. Huanuiikalalailai. Huanuiikalalailai. Kapoea. Paumakua. Molehai. Kuhelani. Paumakua. Manokalililani. Haho. Haho. Kauilaianapa. Palena. Palena. Hikawainui. Hanalaanui. Hanalaaiki. Hanalaanui. Mahuia. Lanaakawai. Lanaakawai. Kalohialiiokawai. Laau. Laau. Kukamolimolialoha. Pili. Pili. Hinaauaku. Koa. Koa. Hinaaumai. Ole. Ole. Hinamailelii. Kukohu. Kukohu. Hinakeuki. Kaniuhi. Kaniuhi. Hiliamakani. Kanipahu. Kanipahu. Hualani. Kalahumoku. Alaikaaukoko. Kalapana. Kalapana. Makeamalamaihanae. Kahiamoeleaikaaikupou. Kahiamoeleaikaaikupou. Kapohakauluhailaa. Kalaunuiohua. Kalaunuiohua. Kaheka. Kuaiwa. Kuaiwa. Kumuleilani. Kahoukapu. Hukulani. Manauea. Kahoukapu. Laakapu. Kauholanuimahu. Kauholanuimahu. Neula. Kiha. Kiha. Waoilea. Liloa. Liloa. Pinea. Hakau. Akahiakuleana. Umi. Umi. Kulamea. Kapunanahuanuiaumi. Makaalua. Nohowaaumi. Kapukini. Kealiiokalaloa. Kapulani. Keawenuiaumi. Piikea. Aihakoko. Kumalae. Kealiiokalaloa. Makuahineopalaka. Kukailani. Kukailani. Kaohukiokalani. Kaikilani. Makakaualii. Makakaualii. Kapukamola. Iwikauikaua. Keawenuiaumi. Koihalawai. Kanaloakuaana. Kanaloakuaana. Kaikilani. Kealiiokalani. Keakealanikane. Kalanioumi. Keakealanikane. Keliiokalani. Keakamahana. Iwikauikaua. Keakamahana. Keakealani. Kanaloakapulehu. Keakealani. Keawe. Kaneikauaiwilani. Keakealani. Kalanikauleleiaiwi. Keawe. Kalanikauleleiaiwi. Keeumoku. Kekela. Keeumoku. Kamakaimoku. Kalanikupuapaikalaninui. Kekela. Haae. Kekuapoiwa. Kalanikupuapaikalaninui. Kekuapoiwa. Kamehameha. [[26]]	Ma ka hoonohonoho ana i ka mookuauhau mai a Opuukahonua mai, aole i ikeia ko Opuukahonuamau makua, aka, o ka mea i oleloia i loko o ka moolelo o Kualii, mai Tahiti mai oOpuukahonua o ka hele ana mai a noho i Hawaii nei, i ka manawa, aole he kanaka makeia mau aina. Holo mai o Opuukahonua me kona mau kaikaina elua, o Lolomu a me Mihi,hookahi wahine o Lana, a o lakou na kupuna mua o Hawaii nei. A penei ka laha ana:[[27]]
According to the genealogical table or tree from the time of Opuukahonua to Kamehamehathere are ninety-nine generations, and that is the royal line of this race. But therewere many chiefly branches from this royal line and many descendants, but no attentioncan now be paid to them in a genealogical order.	Ma ka papa kuauhau i hoonohonohoia mai a Opuukahonua mai a hiki ia Kamehameha, hekanaiwakumamaiwa hanauna ka nui, o lakou ka hanauna alii o keia lahui. Aka, ua pukamai he mau lala ohana alii ma keia mookuauhau, a ua ulu a lehulehu lakou, aka, aolee hiki ke hoomaopopo i ka hoonohonoho ana o na lala ohana alii e ae, ma na lalanilike e like me ka hoonohonoho ana i hoikeia ma ka papa kuauhau mai a Opuukahonua mai.
ACCORDING TO TIME OR EPOCHS.	NO NA WA.
It is well to divide those times into periods from the time of Opuukahonua until thereign of Kamehameha, and to credit each reign with the works or happenings duringits time as the story associates each king or chief with them.	He mea pono ke maheleia i mau wa mai a Opuukahonua a hiki ia Kamehameha e like meka noho aupuni ana, a e hoakaka pololei ia ka hana i loko o na wa a me na hana anonui a keia alii keia alii i loko o ko lakou kaao ana.
The Earliest Times. From Opuukahonua to Kukonalaa, elder brother of Kapawa, was sixteen generations.That was when Pili arrived from Tahiti and Kapawa was the reigning sovereign, andthere were several battles as a consequence.	Wa Mua. Mai a Opuukahonua a hiki ia Kukonalaa ko Kapawa kaikuaana, he umikumamaono ia hanauna,ia manawa hiki mai o Pili mai Tahiti mai, oia ke alii o Hawaii nei ia manawa, aka,he mau hoouka kaua ma ia manawa.
Second Epoch. From Pili’s time to Kahiko there were eight generations, and there were several greatundertakings during that period, and Pili’s was a time of peace and prosperity, forhe was wise.	Wa Elua. Mai ia Pili a hiki ia Kahiko, ewalu ia hanauna, he wa maikai ia, a he mau hana naauaono ka Pili ia manawa.
Third Epoch. From Wakea to Waia there were four generations. There were also several importantworks during that time.	Wa Ekolu. Mai ia Wakea a hiki ia Waia, eha ia hanauna, he mau hana nui i loko oia manawa.
Fourth Epoch. From Waia to Liloa were fifty-seven generations. There were several happenings duringthis interval and many wars.	Wa Eha. Mai a Waia a hiki ia Liloa he kanalimakumamahiku hanauna, he nui na ano oia wa, ame na hoouka kaua ia wa.
Fifth Epoch. From Liloa to Kamehameha were fourteen generations. These divisions of time are notsupposed to be strictly correct as there had been no one to definitely define thelimits of each epoch. But it is settled on in this manner. These several divisionsof time were known to later generations by the legends and tales referring to them,and made plainer by the prayer of Kukailani, a great priest who lived and was of theseventy-ninth generation from the time of Opuukahonua.	Wa Elima. Mai ia Liloa a hiki ia Kamehameha, he umikumamaha hanauna. Ma keia mahele ana i nawa, aole ma ka pololei maoli, aole no he mea nana i hoomaopopo mai ka mahele ana ina wa. Aka, penei nae: Aia iloko o keia mau wa i maheleia, ua akaka ma ko lakou kaaoana, a ua akaka ma ka pule ana a kekahi kahuna, o Kukailani kona inoa, oia paha kekanahikukumamaiwa o ka hanauna mai a Opuukahonua mai.
On the day when Iwikauikaua was taken by Kanaloapulehu to be sacrificed on the altarof the temple, because Iwikauikaua had done wrong in promoting rebellion amongst thesubordinate chiefs under him to rebel against Kanaloakuaana, a king of Maui, thenwhen Iwikauikaua stood on the steps of the altar he looked to the priest, Kukailaniand appealed to him: “O prayer of the priest, stand thou before the deity that hemay look towards me, if thou art indeed my priest.” When Kukailani heard this callhe answered: “Yes, I will stand and pray, but if my prayer is not propitious you willdie; but if my prayer is uninterrupted to the Amen you will not die today.”	No ka mea, i ka wa i kiiia mai ai o Iwikauikaua e Kanaloapulehu e kau i ka lele, noka hewa ana o Iwikauikaua no ke kipi ana i na ’lii malalo ona, a kipi aku ia Kanaloakuaanakekahi alii o Maui, a nolaila, ia Iwikauikaua i ku ai iluna o ka anuu, nana ae lao Iwikauikaua i ke kahuna ia Kukailani, a kahea aku la: “E, ka pule a ke kahuna, kuliai mua o ke akua, na na mai ia’u ina he kahuna oe na’u.” A lohe o Kukailani i keiamea: “Ae, e ku wau i kuu pule a i ino kuu pule make oe, aka i hololea kuu pule a hikii ka amama ana; aole oe e kau i ka lele i keia la.” A penei ka pule ana:
O thou Ku, and Uli, and Kama, it is flown. 1 Kalani the languishing chief of Kaiwa. Iwikauikaua in straight line from the depths; From the Tahitian stem of the earth’s foundation, Whose royal lineage is so old and well established From the sacred ancestry of Kukonalaa. The kapu was put on Makalii. This is the first prayer; it is flown. The kapu of the island has flown. 2 The kapus of the islands are in a row; The kapus of the islands are enjoined, The kapu of the island has come forth, It has rested on the sacredness of the island, Pili was the one that enjoyed that sanctity; The island of Hawaii-of-the-green-back. This is the second prayer. It has flown; The kapu has flown backwards to Wakea.[[28]] Wakea was the priest, the chief 3 Who was born loaded and covered deep with kapu; It was Wakea who broke the kapu of the island. The kapu was divided to surround the islands, The kapu flew backwards to Waia[55] the king. This is the fourth, the fourth resting of the kapu;[56] It was Liloa who enjoyed that kapu. The island is kapued for Liloa, 4 The kapu had grown and flourished in Tahiti, By Liloa of Umi was the kapu broken, The powers of the kapu were divided; It is Iwiaulana Iwikauikaua. A kamahele branch that is inclining downwards,[57] That is weighed down by the kapus of Iwikauikaua. Let the bones pay[58] for the kapus of the island; Iwikauikaua was the wrong one; The one who sulked in the waters of Haunaka.	E Ku, e Uli, e Kama, lele wale. 1 O Kalani ke ’lii kaahea o Kaiwa. Iwikauikaua haulili mai lalo; Mai kumu kahiki ka honua ua kele, Ua nao ua pela i ke kapu alii I ka pela alii kapu o Kukonalaa. Ua kau ke kapu i Makalii. Akahi -a- aha; lele wale. Lele mai ke kapu o ka moku. 2 Lalani ke kapu o ka moku; Kui mai ke kapu o ka moku, Pii mai ke kapu o ka moku, Ili aku, kau aku ke kapu o ka moku, Na Pili e noho ia kapu, Ka moku i Hawaiikuauli. Alua-a aha, lele wale; Lele aku ke kapu ia Wakea.[[29]] O Wakea ke kahuna, ke alii, 3 Ke alii i kumu, i nua, i makolu i ke kapu; Ia Wakea naha ke kapu o ka moku, Mahae ke kapu i kiope na moku, Lele aku ke kapu o Waia ke alii. Aha -aha- ka ilina o ke kapu, Na Liloa e noho ia kapu. Ua kapu ka moku ia Liloa, 4 Ua kapu kawao i Tahiti, Liloa o Umi ke kapu i nahae, Nahae na mana o ke kapu, O Iwiaulana Iwikauikaua. Lola kamahele i kikiwi, I pipio i ke kapu o Iwikauikaua. Na ka iwi e pani ke kapu o ka moku; Iwikauikaua ke kalohe; Ka hoololohe wai i Haunaka.
This is the prayer that is referred to in the genealogy of Kamalalawalu. And it isshown by the construction of this poetical prayer that time should be divided intoepochs. Because it is only on the reigning kings that the kapu of the islands areconferred, and it would seem time and epochs were divided as shown by the divisionof the chant referred to above.	O keia ka pule i oleloia i loko o ka molelo o Kamalalawalu. A ma keia mele pule imaopopo ai he pono ke mahele i mau wa. No ka mea, aia wale no ma na ’lii aimoku eili ai ke kapu moku. A mehe mea la, ua hoomaopopoia na wa ma ia mau ano e like mena pauku mele pule maluna ae.
CHAPTER VII. An Account of the First Sight of Foreigners.	MOKUNA VII. No ka Ike Mua ana i na Haole.
It is told in the history of Hawaii that was printed at Lahainaluna, and also in thehistory revised by Pogue of Lahainaluna, that a vessel of some kind had arrived atHawaii long ago, and that was the first knowledge the people of this race had of foreigners;but in the history of Kualii, one of the former kings of Hawaii nei and a famous onefor his strength and valor in battle, it is said that he was the first one to visitTahiti, and that he was the one that first knew or met foreigners in the olden times.This is how that is recognized by his prayer in the middle of his history as recitedbelow:	Ua oleloia ma ka moolelo o Hawaii nei, i paiia ma Lahainaluna, a me ka moolelo i hooponoponohou ia e Mr. Pokuea o Lahainaluna, ua ku mua mai kekahi moku ma Hawaii nei i ka wakahiko, a oia ka hoomaka mua ana o keia lahui e ike i na haole. Aka hoi, ma ka mooleloo Kualii kekahi alii kahiko o Hawaii nei, ke alii kaulana no ka ikaika i ke kaua;ua oleloia, nana i ike mua o Tahiti, a oia ka mea i ike mua i na haole i ka wa kahiko,a penei ka hoomaopopo ana ma kona pule, ma ka hapa waena o kona moolelo e like memalalo iho:
O Hawaii of the lofty mountains; Pointed to heaven is Kauwiki; Below is the cluster of islands floating on the sea; Clasping Kauwiki the trembling mountain; Hewing Kauwiki till it fell. And now Kauai, Kauai great and peaceful, That is under the lee of Waianae. Kaena is a cape, Kahuku is a pandanus. Kaala is a mountain ridge covered with dew, And Waialua is situated below, O Waialua. Mokuleia is the calabash, the helo, The eight-finned shark;[59] The tail of the white shark is Kaena, The shark stretching away toward Kauai. Below is Kauai, my land, O great Kauai, island (filled) with lehua,[60] Island stretching out towards Tahiti. Away down is Tahiti. Wakea controlled the sun creeping along; Arising from beneath Kumuhonua; Shaking is the foundations of broad Hawaii, Pointing to the rising rays of the sun. Kona stands forth to sight; The sun stands over Kona, Kohala is in darkness.[[30]] O Tahiti, land of the far-reaching ocean, Land where Olopana dwelt. Within is the land, outside is the sun; Indistinct is the land when approaching. Perhaps you have seen it? I have surely seen Tahiti, A land with a strange language is Tahiti. The people of this place ascended up To the very backbone of heaven; They trampled and looked down below. Kanakas (men of our race) are not in Tahiti. One kind of men is in Tahiti—the haole;[61] He is like a god, I am like a man, Ku is a god.	O Hawaii mauna kiekie; Hoho i ka lani Kauwiki; I lalo ka hono o na moku, i ke kai e hopu ana; Kauwiki i ka mauna i ke opaipai; E kalai a hina Kauwiki-e. O Kauai, O Kauai nui kuapapa, Noho i ka lulu o Waianae. He lae Kaena, he hala Kahuku. He kuamauna hono i ke hau Kaala, Noho mai ana Waialua i lalo e, O Waialua. O Mokuleia ka ipu, ka helo Ka ia mano lala walu, Hiu lala kea o Kaena, Mano hele lalo o Kauai. O lalo o Kauai, kuu aina, O Kauai nui mokulehua, Moku panee lua ana Tahiti. I lalo Tahiti. Ia Wakea ka la kolohia; Hooulu i lalo o Kumuhonua; Nakeke ka papa i Hawaiiakea, O Kuhia i ka muo o ka la. Kau mai ana Kona i ka maka; Ke kau la Kona, ke moe la Kohala.[[31]] O Tahiti, moku kai a loa. Aina a Olopana i noho ai. I loko ka moku, I waho ka la; Ke aloalo o ka la ke hiki mai. Ane ua ike oe? Ua ike hoi wau ia Tahiti, He aina leo pahaohao wale Tahiti. Noonei kanaka i pii a luna. A kuamoo o ka lani; Keehi iho, nana iho ia lalo. Aole o Tahiti kanaka. Hookahi o Tahiti kanaka, he haole; Me a’u la he akua, Me ia la he kanaka, He akua o Ku-e.
It is made plain by the song or mele that Kualii had met the foreigners at that time,because his knowledge of them is proved nowadays and foreigners are living here inthese days. And here is the stanza of the song on that subject:	Ma keia mele, ua maopopo ko Kualii ike ana i ka haole i keia manawa, no ka mea, uahooko ia kana ike ana i na haole i keia manawa, a ke noho nei na haole i keia manawa.A penei kekahi lalani mele:
“I have surely seen Tahiti, A land with a strange language is Tahiti.”	Ua ike hoi au ia Tahiti. He aina leo pahaohao wale Tahiti.
It is true the languages and voices of the foreigners are strange and are not likeours, and on this account it seems plain that Kualii had met and had knowledge ofthe foreigners at that time. [[3]]	He oiaio ua pahaohao ka olelo a me ka leo, ua like ole na olelo, ma ia mau kumu kahoomaopopo ana ua ike muaia na haole e Kualii i keia manawa. [[32]]
[1] Wakea and Papa as here shown are the traditional creators of nearly all the islandsof the Hawaiian group. Other legends refer to this pair as the progenitors of theHawaiian race; also, that Wakea was the eldest of three sons of Kahiko, an ancestorof the people. From Wakea sprang the line of chiefs, while the second son, Lihau-ula,is stated as founding the priesthood. [↑] [2] Hina appears to have been a name easily conjured with, for it figures, by itself,or with suggestive appellations, more frequently than any other in events of mythicalcharacter in the songs and traditions of Hawaii, and is well known also throughoutPolynesia. [↑] [3] Opuukahonua (given also in places as Opukahonua) signifies “budding earth”, and itis coincident that the account of the islands’ birth is narrated by such a personification.In like manner the further tradition of their origin is appropriately sung by Kahakuikamoana,“the roar or boom of the sea”, while the version by Pakui, signifying “added on; joined”,deals with the traditional development of the group. [↑] [4] The first offspring is given figuratively as a yellow flower; also, as the first morninglight. [↑] [5] Referring to Kamehameha’s kingly and ascribed divine genealogy. [↑] [6] Sacred Albino, kekea kapu of the original, if not an error, would refer to the traditional arrival of the “poe ohana kekea”, which dates back to the thirteenth century; castaways on Maui, from a vessel calledMamala. Besides the captain were five others, both men and women. Of this party Neleike it is said became the wife of Wakalana, a ruling chief of Maui, and the mother of his son Alo-o-ia, and that they became the progenitors of the “poe ohana kekea”, white people with bright eyes; the sacred Albino of ancient time. [↑] [7] The word lopa, here given as a foundling, was the term generally applied to a person of low class,an under farmer. [↑] [8] A wohi was recognized as of the highest rank of Oahu chiefs. [↑] [9] This doubtless refers to the month Makalii, rather than to the Pleiades, of same name. [↑] [10] Kalani, lit. the heaven, or heavenly one, freely used from this point impressed the translatorwith the idea that the whole song was evidently composed as an inoa, or name song for Kamehameha the Great, and, following custom, his own feats arelauded in figurative language and woven in with common traditional lore. [↑] [11] Aa is the small side roots; mole the main stem, or tap root. [↑] [12] Kamehameha going conquering from island to island. [↑] [13] The thirds joined may refer to Kamehameha’s half of Hawaii uniting in purpose forthe winning of Hilo, Puna and Kau in the overthrow of Kiwalao. [↑] [14] Poetic form and abbreviation for Kamalalawalu. [↑] [15] Another epithet of Kamehameha. [↑] [16] The song is unfinished, perhaps unavailable to the scribe. [↑] [17] See note 4, page 2. [↑] [18] This is an erroneous conception of the meaning of the line “Na Kuluwaiea o Haumea”. I believe the real meaning, in prose, is Na Kuluwaiea keiki a Haumea ke kane i moe ia Hinanuialana ka wahine a hanau, etc. It was Kuluwaiea the son of Haumea who intermarried with Hinanuialana as wife and was born to them, etc. [Trans. comment.] [↑] [19] The kekea, or Albino, in third line of section 5, is shown here to be keakea, semen, which, by the narration following, indicates it as an emanation from a personof sacredness, having special functions, whose every act partook of a sacred character,bearing out the idea which prevailed that certain ancient chiefs were of such highand sacred rank that their sanctity pervaded their premises, and applied also to allthat they had, or did, or desired. [↑] [20] Indicative of life. [↑] [21] There is a heiau in Manawai, Molokai, said to have been built and occupied by Pakuistill to be seen. [↑] [22] Wakea, son of Kahiko, the ancient, the abyss. [↑] [23] Tahiti-ku and Tahiti-moe, lit. standing and sleeping Tahiti, or more properly Kahiki, refers to distant lands eastward and westward of the place where the first of mankindwere created. Pol. Race, Vol. I. [↑] [24] As fine kapas were displayed. [↑] [25] A time at birth when all were excluded. [↑] [26] This figure indicates high estimation for royal care; the porpoise as one dodgingdifficulties, seldom caught. [↑] [27] Young in years. [↑] [28] An ancient name of the island of Kauai, indicating a child of heavenly quality. [↑] [29] Kapumaeolani, the sacred sprig of heaven, referring again to Kamehameha’s claimedgenealogy. [↑] [30] The sacred conch sounding to heaven. [↑] [31] The child of two chiefs; the deeply anointed one. [↑] [32] Various terms of anointment, or dedication, indicating time, as to morning, noon andnight. [↑] [33] Daughter of Papa and Wakea, to effect incestuous intercourse with whom, Wakea, withaid of his priest, established severe lines of kapus upon women. [↑] [34] Haloa, son of Hoohokukalani and Wakea, whom he resembled, as in the preceding line. [↑] [35] Lines of aliis. [↑] [36] Expression indicative of a high chief. Its “still eyes” imply dignity, which is borneout as on wing it swoops o’er the fields. [↑] [37] Refers to high and sacred rank. [↑] [38] The Hawaiian’s idea of the seat of thought was not the brain, but the intestines. [↑] [39] Kapuakahi, lit. “the first flower.” [↑] [40] Referring to Akahi-a-kuleana, mother of Umi. [↑] [41] Referring to Umi-a-Liloa who broke the kapu of Ahaula at Paakaalana, Waipio. [↑] [42] A reference to Umi’s daring the kapu by entering the precincts of Paakaalana overthe sacred guard-line of Ahaula when seeking and claiming his paternity from Liloa. [↑] [43] This perhaps is Kuaiwa. [↑] [44] The high priest sacrificed by order of the cruel Hakau, which insured the desertionof Nunu and Kekohi to Umi’s standard. [↑] [45] Meteorites (?). [↑] [46] Nukuhiva of the Marquesan group. [↑] [47] The island of Bolabola of the Society Islands. [↑] [48] Other accounts give this Oahualua. [↑] [49] Makuakaumana, the parent that hung on a branch. [↑] [50] Kapawa, the wall of time. [↑] [51] Kea’s big red fowl. [↑] [52] Lono that stands in heaven. [↑] [53] The growth of beach of Nana. [↑] [54] This expression may be taken to refer to Hawaii’s verdancy. [↑] [55] Waia was husband of Papa after her return from Tahiti. [↑] [56] Meaning the fourth instalment of royal kapu belonging to Iwikauikaua. [↑] [57] Referring to a branch shooting out horizontally from a tree, denoting great misfortune. [↑] [58] This looks like passing judgment that the culprit must suffer for his deed. [↑] [59] The eight-finned shark, like the eight-eyed and eight-forehead celebrities were famedfor their magic powers. [↑] [60] This island of lehua groves may also refer to its many fighting men. [↑] [61] The haole, or foreigner, is generally understood to refer to a white person unless it is qualified. [↑]