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 PENNSYLVANIA LIVES

ALEXANDER JAMES DALLAS

 PENNSYLVANIA LIVES
( Volumes previously published)

JOHN WHITE GEARY

Soldier-Statesman, 1819-1873
by Harry Marlin Tinckom

JOHN AND WILLIAM BARTRAM

Botanists and Explorers, 1699-1771 and 1739-1823
by Ernest Earnest

JOHN ALFRED BRASHEAR

Scientist and Humanitarian, 1840-1920
by Harriet A. Gaul and Ruby Eiseman

JAMES BURD
Frontier Defender, 1726-1793
by Lily Lee Nixon

JOHANN CONRAD BEISSEL

Mystic and Martinet, 1690-1768
by Walter C. Klein

RICHARD RUSH
Republican Diplomat, 1780-1859
by J. H. Powell

WILLIAM SMITH
Educator and Churchman, 1727-1803
by Albert Frank Gegenheimer
ALEXANDER JAMES DALLAS
ALEXANDER JAMES DALLAS
Lawyer—Politician—Financier

1759-1817

By

f
R A Y M O N D WALTERS, JR.

UNIVERSITY OF PENNSYLVANIA PRESS

PHILADELPHIA

'943
 Copyright 1943
UNIVERSITY OF PENNSYLVANIA

Manufactured in the United States of America

LONDON
HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS
 FOREWORD

BORN on the British island of Jamaica during the French and

Indian War, educated at Kensington School and by private
tutors, Alexander James Dallas, after a brief business career
in England and practice of law in the West Indies, migrated to
the United States in 1783, the year of the ratification of the
treaty establishing her national independence. Because of his
background and interests, he was admirably fitted to play the
conspicuous role which he filled until his death in 1817 as a par-
ticipant in many phases of the life of his adopted land.
Probably no period in the history of this country was so re-
plete with significant events as this in which he lived. Among
others it embraced the turbulent years of the Articles of Con-
federation, the adoption of the federal Constitution, the rise of
political parties and of Jeffersonian democracy, and the War
of 1812. Equally important were the accompanying social, cul-
tural, and economic developments. In all these Dallas had an
intense interest, and to each he made positive contributions.
His choice of Philadelphia as his home was indeed propitious.
When he came there, that thriving city of thirty thousand
inhabitants was the most populous in the nation, a center of
commercial enterprises of great magnitude, and the recognized
cultural metropolis. There lived, among others, Benjamin Frank-
lin, the philosopher; Benjamin Rush, the physician; David Ritten-
house, the scientist; and Thomas Willing, William Bingham, and
Robert Morris, business men and financiers. There also were
located the University of Pennsylvania and the American Philo-
sophical Society and, during the decade of the nineties, the capi-
tal of the new Republic.
In this environment Dallas began his career in America. In
addition to his practice of law he edited the Columbian Maga-
zine, a monthly miscellany of recognized merit, did considerable
hack writing, edited court reports, and participated in a move-
ment to remove the existing legal restrictions against the drama
V
vi FOREWORD

in Philadelphia. His appointment as Secretary of the Common-

wealth of Pennsylvania eight years after his arrival, a post which
he held for more than a decade, was a testimony to his adapt-
ability to his adopted country. During the struggle for the ratifi-
cation of the federal Constitution he allied himself with the
anti-Federalists, and later participated in the organization of
the Democratic societies and the formation of the Democratic-
Republican party. An ardent believer in democracy, he sup-
ported actively the candidacy of Thomas Jefferson for Presi-
dent in 1800 and was rewarded in 1801 by appointment as United
States District Attorney for Eastern Pennsylvania, a position
which he held for thirteen years. In 1814 he succeeded his in-
timate friend, Albert Gallatin, as Secretary of the Treasury
and filled the post with distinction for two years. Although oc-
cupied from time to time by political appointments, Dallas estab-
lished an enviable reputation in the legal profession. During
the last decade of his life he allied himself with the conserva-
tive wing of the Democratic-Republican party, supporting fed-
eral internal improvements, a protective tariff, and a national
bank.
In this book Raymond Walters, Jr., presents more than a
scholarly and readable biography of an influential citizen of
Pennsylvania. He has succeeded in integrating his life and
achievements with those of his contemporaries who, with him,
were unconsciously building what is commonly referred to as
the "American democracy." The author of this scholarly study
has enriched the history of that period and at the same time
brought to public attention the life of an appealing, important
Pennsylvanian.

ASA E. MARTIN

The Pennsylvania State College

September 1943.
 CONTENTS

ALEXANDER JAMES DALLAS Frontispiece

Portrait by Gilbert Stuart m the Academy of Fine Arts, Philadelphia
Chapter Page
FOREWORD ν
By Asa E. Martin
I T H E FORMATIVE YEARS ι
II YEARS OF APPRENTICESHIP 14
III SECRETARY OF T H E COMMONWEALTH 2$
IV ORGANIZING T H E PENNSYLVANIA A N T I -
FEDERALISTS 32
V T H E FOUNDING OF T H E PHILADELPHIA
DEMOCRATIC SOCIETY 43
VI T H E WHISKEY REBELLION A N D ITS AFTER-
MATH J2
VII T H E JAY T R E A T Y A N D T H E ELECTION OF 1796 6j
VIII SKIRMISHES IN T H E PRESS A N D COURTROOM 76
IX T H E DEMOCRATIC-REPUBLICAN TRIUMPH 88
X A PHILADELPHIA L A W Y E R 100
XI CITIZEN OF PHILADELPHIA HI
XII SEEDS OF DEMOCRATIC-REPUBLICAN SCHISM 119
XIII A C O N S E R V A T I V E DEMOCRATIC-REPUBLICAN 133
XIV UNITED S T A T E S A T T O R N E Y FOR EASTERN
PENNSYLVANIA 147
XV L A W Y E R A N D LOBBYIST 160
XVI T H E CALL T O N A T I O N A L SERVICE 175
XVII SECRETARY
February 1815 OF T H E TREASURY, October 1814- 189

XVIII SECRETARY OF T H E TREASURY, February i8ij-

October 1816 201
XIX IN T H E N A T I O N ' S SERVICE 118
XX T H E R E T U R N T O PRIVATE LIFE »31
BIBLIOGRAPHICAL N O T E 139
INDEX 245
 I

THE FORMATIVE YEARS

IN THE AUTUMN of 1814 the Very existence of the young Amer-

ican republic was menaced. A British fleet, fresh from its tri-
umph over Napoleon, was sailing to tighten the blockade of the
American seacoast. T h e army of the United States was stagger-
ing under a series of reverses. British torches had reduced to
ashes both the White House and the Capitol at Washington.
T h e fall of N e w Orleans seemed imminent.
Even more menacing was the peril from within. In N e w E n g -
land political leaders talked of setting up a separate nation.
President Madison's administration was fumbling miserably in
its efforts to cope with the crisis. T w o of its most vital arms, the
Treasury and W a r departments, had been weakened by a rapid
succession of mediocre secretaries. So desperate was the finan-
cial position of the United States that late in September the
Secretary of the Treasury all but confessed the federal govern-
ment bankrupt. Since the government and the banks outside of
N e w England refused to pay specie on their debts, the nation
lacked a circulating medium. In the circumstances, even loyal
supporters of the administration had become bitter critics. One
member of the war party was heard to exclaim that any man
who would accept a seat in the cabinet must be mad.
T h e peril from without was removed b y the Treaty of
Ghent. Rescue from the peril within was in large measure the
achievement of Alexander James Dallas, a Philadelphia lawyer,
whom President Madison appointed Secretary of the Treasury
in October 1814. Dallas had had little experience in financial ad-
ministration; but certain features of his record and character
impressed the President: He had been one of the chief organiz-
ers of the Democratic-Republican party in Pennsylvania, and
now was thoroughly devoted to the Madison administration and
its war policy. H e had aided his intimate friend Albert Gallatin,
then Secretary of the Treasury, in reducing the strain upon the
I
2 ALEXANDER JAMES DALLAS

nation's finances which followed the outbreak of war, espe-

cially during the floating of the $16,000,000 loan of 1813. He
was highly regarded by the Democratic-Republican capitalists
of the middle states, who had found him a helpful ally in their
as yet unsuccessful campaign for a new national bank. Most im-
portant, Dallas manifested qualities of unselfishness and patriot-
ism: T o him the cabinet position was not a means to forward
personal ambition but an opportunity to serve his country in a
crisis.
The expectations aroused by his record and character were
more than fulfilled by his stewardship of the Treasury Depart-
ment from 1814 to 1816. Dallas accomplished results that rank
him as one of the ablest of the early secretaries of the Treasury.
Through charmingly written reports and persuasive personal
solicitation, he put into effect a bold, far-reaching program, at-
taining success in spite of a recalcitrant banking community,
a vacillating President, and a shilly-shallying Congress. His
program represented the new objectives of the Democratic-
Republicans of the commercial northern and middle states as
contrasted with the agrarian Jeffersonianism of the South. Dal-
las restated the expanding nationalistic spirit of Alexander Ham-
ilton and called for the return to the federal government of
control over the nation's finances.
A bare statement of Dallas' achievements during his two
years as Secretary of the Treasury affords striking evidence of
his ability. He rescued the government from bankruptcy and
left it with a large operating surplus. He hastened the resump-
tion of specie payments throughout the nation. He helped
create a new national bank which was to give the United States
orderly banking for two decades. His advocacy of a protective
tariff bore fruit in the legislation of 1816 and laid the founda-
tion for later benefits for American industries.
In the same brief, tense period, Dallas rendered the govern-
ment invaluable services outside his own department. He wrote
an Exposition of the Causes and Character of the War, which
remains the most logical defense of the Madison administration's
 FORMATIVE YEARS 3
policies during the War of 1812. Serving as Acting Secretary of
War for five months, he put into motion a program designed to
preserve peace along the western frontier—the construction of
a string of garrisons from Green Bay to St. Louis. By means of
his tact and fairness, he reduced the large wartime army to a
peacetime basis to the satisfaction of the officers and men;
through his resourcefulness he obtained funds to pay off the
soldiers even though the Treasury's finances were pinched. He
shouldered the responsibilities of three departments when, for
a fortnight, he oversaw the work of the State Department in
addition to that of the Treasury and War departments. "Few
men," a contemporary observed, "have ever done so much for
their country in so short a time."
These two extraordinary years in the nation's service were
the climax of a varied and notable career. Born in the West
Indies of distinguished Scottish ancestry, bred among the Brit-
ish gentry, Dallas had settled in Philadelphia as a young man
three decades before. He had neither friends nor fortune, and
his formal education had been sketchy. But he possessed assets
which enabled him to rise rapidly in the first American city of
the day: great native talent; tireless energy and assiduity; a zest
for wide reading; an attractive appearance, engaging manners,
and a fondness for the accepted fashion which found expression
in his careful, almost old-fashioned dress; a flair for social enter-
taining on an open-handed, indeed extravagant scale.
Even during the period in which he was struggling to make
a place for himself in his adopted land, Dallas had made literary
and journalistic contributions of importance. Under his editor-
ship, lasting several years, the Columbian Magazine presented
an abundance of essays, verse, novels, and engravings that made
it one of the finest of the early American periodicals. While he
was editor of the Pennsylvania Evening Herald, that Philadel-
phia newspaper attracted wide attention for its original material
on literary and political subjects.
Although his foreign birth and tone of intellectual and social
superiority disqualified him for elective office, Dallas had been
4 ALEXANDER J A M E S DALLAS
one of the foremost figures in Pennsylvania political life since
1790. As Secretary of the Commonwealth of Pennsylvania from
1790 to 1801, he had used his position as the chief adviser of
Governors Mifflin and McKean to give the state an efficient,
economical administration. Dallas' influence with Mifflin was
great; he wrote almost all his letters and official papers, and for
several years, during the illness of the chief executive, was the
real head of the state government.
During the same years Dallas had taken the lead in organizing
the political group which became the Jeffersonian Democratic-
Republican party in Pennsylvania. B y allying the mechanics
and artisans of Philadelphia with the farmers of the western
part of the state, he created a group with which to challenge
the dominance of the Federalist party, the instrument of the
commercial and professional classes. He helped devise the strat-
egy by which every turn of affairs abroad, every blunder of the
national administration at home was made a means of rallying
the voters of Pennsylvania to the Democratic-Republican stand-
ard. He maintained a steady correspondence with party work-
ers and wrote innumerable addresses to the electorate for cam-
paign purposes. He pleaded his party's cause on the campaign
platform and defended its martyrs in the law courts. By assist-
ing in the alliance of the Pennsylvania organization with groups
in other states whose principles were similar, he helped form the
Democratic-Republican party on a national scale. In the course
of his organizing work, Dallas incidentally helped spread among
the American people a democratic doctrine which opposed
the aristocratic and monarchistic tendencies creeping into this
country and stressed the duty of every citizen to take a vigilant
interest in his government.
After his party won control of Pennsylvania through the
election of Governor McKean in 1799, and of the national gov-
ernment through the election of President Jefferson in 1800,
Dallas had tried to retire from the hurly-burly of politics. But
the activities of a group of radically minded men within the
state Democratic-Republican ranks outraged his growing con-
 FORMATIVE YEARS J
servatism. The cries of these Radicals for a thorough-going ap-
plication of the spoils system affronted his notions of sound
governmental practice; their efforts to win the farmers and
mechanics by demanding drastic revision of the state's judicial
and constitutional systems so that lawyers would be unneces-
sary aroused his loyalty to his own profession. In the state elec-
tion of 1805 he rallied the groups opposed to the Radicals and
saved Pennsylvania from their more extreme proposals. Since
1806 Dallas had taken little part in political activity, aggrieved
by President Jefferson's refusal to discountenance the Radicals
but firmly loyal to the party he had helped to found.
As was the case of all men in public life in the period, Dallas
had often been a target for the abuse of rival politicans and op-
position newspapers. But contemporary and subsequent investi-
gations of the many efforts to sully his reputation as a public
official have all exonerated him completely and shown that his
integrity was of the highest. During the decade he was building
up the Democratic-Republican party in Pennsylvania, how-
ever, his ardor for his cause occasionally led him to make state-
ments that were ambiguous.
Throughout his entire career, the interest closest to Dallas'
heart remained the law. By the bench and bar throughout the
nation he was recognized as an outstanding representative of
the men who were making the phrase "a Philadelphia lawyer"
synonymous with great legal talents. The four volumes he
edited as first reporter of the United States Supreme Court be-
came standard works on every lawyer's bookshelf. His remark-
able success as a courtroom pleader and as a lobbyist soliciting
favors of legislators and government officials brought him a
large and lucrative practice. But his sense of duty to the state
and to his party led him to undertake, at considerable financial
sacrifice, the defense of the federal government's interests as
United States Attorney for eastern Pennsylvania from 1801 to
1814.
Dallas' rank as a lawyer was won by his persuasive eloquence,
his resourcefulness, and his tenacity, rather than by the origi-
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Tahitian Islands were the first group in this Pacific Ocean, and Hawaii mai o Hawaii mai ka
was of a later appearance, as shown by the lines in the mele moana mai, i huipuia me
composed by Kahakuikamoana running thus: ka lalani aina o Tahiti, a
mehe mea la o ka Pae
Aina o Tahiti ka mua o
na aina ma ka Pakifika
nei, a he hope o Hawaii
e like me kela lalani
mele a
Kahakuikamoana, penei:

“Now cometh forth Hawaiinuiakea, “Ea mai Hawaiinuiakea,

Appeareth out of darkness. Ea mai loko mai o ka po.
An island, a land is born, Puka ka moku, ka aina.
The row of islands from Nuumea; Ka lalani aina o
The group of islands at the borders of Tahiti.” Nuumea;
Ka pae aina i kukulu o
Tahiti.”

According to these lines of the song the origin of Hawaii is made clear Ma keia mau lalani mele,
and it would seem it arose from the ocean, which theory would agree ua maopopo kahi i puka
with that of some of the scientific discoveries of the present day, and mai ai o Hawaii, mehe
such is the belief of travelers. mea mai ka moana mai
e like me ka manao o
kekahi poe naauao imi
aina o ka honua nei, aka
pela io no ka manao o
ka poe makaikai honua.

In looking to ascertain the origin of Maui it would seem that it was Ma ka nana ana i kahi i
the same as Hawaii’s, just appearing from out of the sea, and here puka mai ai o Maui, ua
are some of the lines of the mele composed by Kahakuikamoana like ko laua loaa ana me
before mentioned in Chapter I touching on that subject: Hawaii, i puka wale mai
no loko mai o ka moana,
a penei ke ano o ka
heluhelu ana o kekahi
mau lalani mele o ua
mele la a
Kahakuikamoana i hoike
ia ma ka Mokuna I.

“Maui was born an island, a land, “Hanau o Maui he moku,

A dwelling place for the children of Kamalalawalu.” he aina,
Na kama o
Kamalalawalu e noho.”
As for Molokai the birth of that island is referred to in the lines of the A o ka moolelo o ka loaa
same song in this wise: ana o Molokai i aina ai,
ma ka nana iho i kona
mau lalani mele e pili
ana ia Molokai penei:

“It was Kuluwaiea of Haumea who was husband, “Na Kuluwaiea o

It was Hinanuialana the wife, Haumea he kane,
Then was born Molokai, a god, a priest, Na Hinanuialana he
A yellow flower 17 from Nuumea.” wahine,
Loaa Molokai he akua,
he kahuna,
He pualena no Nuumea.”

It would seem that Kuluwaiea was a husband of Haumea, 18 but went Mehe mea la o
after Hinanuialana who conceived Molokai, a god and priest. 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 Ma ka moolelo hoi o

appeared from, but it is told in the tradition that Lanai was a foster Lanai, aole i haiia mai
child. That is clearly shown in the mele of Kahakuikamoana in the kona wahi i puka mai ai,
fourth verse reading thus: aka, ua ikeia ma kona
moolelo he keiki
hookama o Lanai; pela e
maopopo ai ma ke mele
a Kahakuikamoana ma
ka pauku 4 o ua mele la,
a penei ka heluhelu ana:

“Here stands the king, the heavenly one, “Ku mai ke alii, ka lani,
The life-giving water-drops, from Tahiti. Ka haluku wai ea o
Lanai was found an adopted child.”[8] Tahiti.
Loaa o Lanai he keiki
hookama.”

But in the tradition regarding Kahoolawe its origin is assured, it was Ma ka moolelo hoi o
born a foundling. Because Keaukanai was the man, he married with Kahoolawe ua maopopo
Walinuu, a woman from Holani, and Kahoolawe was the offspring of kahi i puka mai ai o
that union. And this is the way the mele runs in the fifth verse: Kahoolawe, ua hanau
lopaia mai oia. No ka
mea, o Keaukanai ke
kane, moe aku ia
 Walinuu, ka wahine, no
Holani mai, hanau o
Kahoolawe. A penei e
heluhelu ai i ke mele ma
ka pauku 5:

“Keaukanai is the one who married, “Na Keaukanai i moe

Married with Walinuu from Holani, aku,
The sacred semen 19 of Uluhina. Moe ia Walinuu o Holani,
Kahoolawe was born a foundling.” He keakea kapu no
Uluhina,
Hanau Kahoolawe, he
lopa.”

This is the strange thing in the tradition of Kahoolawe, it would seem O ka mea kupanaha keia
Keaukanai belonged to Hawaii nei, and Walinuu came from Holani. In i ka nana ana i ka
the traditions of Molokini it is said, it was from the loin cloth of moolelo no Kahoolawe,
Uluhina, a very high chief. He was a chief who cut the navel of new mehe mea la no Hawaii
born babes. And this is the legend concerning Molokini: “When nei o Keaukanai, a no
Walinuu gave birth to Kahoolawe Uluhina was called upon to come Holani mai o Walinuu. O
and cut the navel of the child Kahoolawe, and when he came and had ka moolelo hoi no
cut the navel he took the placenta and girt it on as a loin cloth. He Molokini, ua oleloia, he
then threw it into the sea and Molokini arose formed from the malo no Uluhina, he alii
afterbirth of Kahoolawe and the loin cloth of Uluhina,” the very name nui, he alii oki piko no
Molokini being a contraction of the words malo and Uluhina and na keiki hanau hou. A
should read this way in the song, verse 6: penei ke kaao ana no
Molokini. I ka manawa i
hanau ae ai o Walinuu ia
Kahoolawe, kiiia aku o
Uluhina e hele mai e oki
i ka piko o Kahoolawe, a
hiki mai la ua o Uluhina,
a oki ae la i ka piko o
Kahoolawe, alaila hume
ae la o Uluhina i ka
iewe, a kiola aku la i
loko o ke kai loaa ai o
Molokini, he iewe, a o ka
inoa o Molokini, ua
kapaia i ka malo o
Uluhina; a penei e
heluhelu ai ma ke mele,
pauku 6.

“Uluhina then was called upon, “Kiina aku Uluhina,

The navel of the little one was cut,
 The afterbirth of the child that was thrown Moku ka piko o ke
Into the folds of the rolling surf; kamaiki,
The froth of the heaving sea, Ka iewe o ke keiki i lele
Then was found the loin cloth for the child. I komo i loko o ka ape
Molokini the island nalu;
Is the navel string, Ka apeape kai aleale,
The island is a navel string.” 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 Ma ka moolelo hoi o
prince of the blood, born of Ahukini-a-Laa and Laamea-laakona, and Oahu, ua oleloia, he alii
this is how it reads in verse 7: 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, “Ku mai Ahukinialaa,

A chief from the foreign land; He alii mai ka nanamu;
From the gills 20 of the fish; Mai ka ape o ka ia;
From the overwhelming billows of Halehalekalani. Mai ka ale poi pu o
Then was born Oahu, a wohi, Halehalekalani,
A wohi through Ahukinialaa Loaa o Oahu, he wohi,
By Laamealaakona, the wife.”[10] He wohi na Ahukinialaa
Na Laamealaakona he
wahine.”

In the tradition of Kauai, it is said Oahu and Kauai had one mother Ma ka moolelo hoi o
and had different fathers. Because Ahukinialaa lived with Kauai, ua oleloia,
Laamealaakona and Oahu was born a wohi, then Laakapu lived with hookahi makuawahine o
Laamealaakona and Kauai was born and this is how the legend runs: Oahu me Kauai, a ua
When Laamealaakona first had the child-sickness when conceiving okoa na makuakane; no
Kauai, she was in the sacred house in the enclosure of the heiau ka mea, o Ahukinialaa
(temple) of Nonea, and on a day of the month of Makalii, the day in kai noho aku ia
which the lightnings flashed around this heiau, that was the day Laamealaakona, hanau
Kauai was born, and this is the king who united with the royal line of Oahu he wohi; a noho
Hawaii. And this is how the legend runs in the part concerning Kauai aku hoi o Laakapu ia
in the mele commencing with verse 8: Laamealaakona, hanau o
Kauai. A penei ke kaao
ana no Kauai. I ka
manawa i hookauhua ai
o Laamealaakona ia
Kauai, i loko no o ka
 hale kapu 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 i huipuia me
ka mooalii o Hawaii. A
penei e heluhelu ai i ka
moolelo no Kauai ma ke
mele e hoomaka ana ma
ka pauku 8:

“From Laakapu who was a man, “Na Laakapu he kane ia,

From Laamealaakona a woman Na Laamealaakona he
Who sickened of the child conception, wahine
Who sickened carrying the chief Nuupoki Hookauhua hoiloli,
At the sacred temple of Nonea I ka Nuupoki alii,
During the lightning on the sacred night of Makalii. Ka heiau kapu a Nonea
Then was born Kauai, a chief, a prince, a kingly scion, I kauwila i ka po kapu o
Of the chiefly cluster belonging to Hawaii; Makalii,
The foremost head of all the islands.” 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 Ma ka nana aku i ka
as if they had one mother, for the voice indicates the resemblance. moolelo o Oahu me
Kauai, he oiaio, me he
mea la hookahi io no
makuawahine 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 Ma ka moolelo o Niihau,
parents, because Wanalia was the husband who lived with Hanalaa, a o Kaula, ame Nihoa,
woman, and to them was born Niihau, Kaula and Nihoa. They were hookahi no o lakou mau
triplets, and with them the mother became barren. No islands were makua. No ka mea, o
born afterwards. And the mele composed by Kahakuikamoana should Wanalia ke kane, noho
read like this, in verse 10: 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 hanau moku
mahope mai. A penei e
heluhelu ai i ke mele a
Kahakuikamoana ma ka
pauku io.

“Wanalia was the man “O Wanalia ke kane,

And Hanalaa was the woman; O Hanalaa ka wahine.
Of them was born Niihau, a land, an island. Hanau Niihau he aina,
There were three children of them he moku,
Born in the same day; Ekolu lakou keiki
Niihau, Kaula, ending with Nihoa. I hanau i ka la kahi.
The mother then conceived no more, O Niihau, o Kaula, Nihoa
No other island appeared afterwards.” pau mai.
Pa ka makuawahine,
Oili moku ole mai
mahope.”

In looking for stories of these islands it is shown in that mele Ma ka nana ana i ka
composed by the great historian, one of the chiefs’ most renowned moolelo o keia mau
historians of Hawaii nei. But we cannot certify to the absolute truth of aina, ua hoomaopopoia
the story; there are several other stories very much like these, but ma kela mele a kela
which one is the real truth it is hard to tell. In the story or tradition of kakaolelo nui, kekahi o
Wakea the origin of these islands is plainly told, and there are also ko ke alii mau kakaolelo
meles reciting the doings of Wakea with regard to the peopling of kaulana o Hawaii nei.
these islands. One of the songs was composed by Pakui, 21 a historian Aka aole nae e hiki ke
and a famous composer of songs, and he was classed among the hooiaio a hoohiki no ka
high priests of the order of priesthood. [12] pololei o ka moolelo, no
ka mea, he nui na
moolelo e ae e like ana
me keia, a owai la o na
mea pololei oia mau
moolelo. Ma ka moolelo
hoi o Wakea, ua hai
maopopoia mai kahi i
puka mai ai keia mau
moku, a he mau mele
no e hoomaopopo ana i
ka moolelo o Wakea, no
ka laha ana o keia mau
moku. Ua hakuia kekahi
mele e Pakui, kekahi
kakaolelo, he haku mele
kaulana, ua helu puia
oia ma ka mookahuna o
 na kahuna nui o ka
oihanakahuna. [13]

In the tradition of Opuukahonua it is told in that story that they were Ma ka moolelo hoi o
the progenitors of Hawaii nei. There were twenty-four generations Opuukahonua, ua oleloia
before Wakea, and as there were seventy-five generations from the i loko oia moolelo, oia na
time of Wakea would make ninety-nine generations from kupuna mua o Hawaii
Opuukahonua to that of Kamehameha, therefore, till the reign of nei, he iwakalua-
Kamehameha IV makes one hundred and one generations. kumamaha hanauna
mamua aku o Wakea,
alaila huipu mai me ko
Wakea hanauna he
kanahiku-kumamalima,
a i ka hui ana, he
kanaiwakumamaiwa
hanauna mai a
Opuukahonua a hiki ia
Kamehameha, alaila e
hui mai mai laila mai a
hiki ia Kamehameha IV
he haneri kumamakahi
hanauna.

CHAPTER III. MOKUNA III.

About Wakea. No Wakea.

In the tradition of Wakea it has been generally stated that they were Ma ka moolelo o Wakea,
the first parents of these lands, and that it was by them that the ua olelo nui ia, oia na
people were propagated, and that they were the ancestors of the kupuna mua o keia mau
chiefs of these islands. It is told in the history of Wakea and his wife aina, a ma o laua la i
Papa that these islands were born from them. And some of the laha mai ai na kanaka, a
historians believed that these islands were really made and put o laua na kupuna alii o
together by the hands of Wakea. But one of the priests, called Pakui, keia noho ana. Ua
who was a great historian of Kamehameha’s time and a lineal oleloia ma ko Wakea
descendant of historians from the very darkest ages, says “these mookuaahau laua a me
islands were really born.” And this is how he composed his mele kana wahine o Papa, ua
reciting the events which gave birth to these islands: hanau mai keia mau
moku mai loko mai o
laua. A manao hoi o
 kekahi poe kakaolelo, ua
hana maoli ia me na
lima o Wakea keia mau
moku. Aka o ka manao o
kekahi kahuna, o Pakui
kona inoa, he kakaolelo
nui no Kamehameha,
kumu kakaolelo mai ka
po mai, ua hanau
maoliia keia mau moku.
A penei kana haku ana i
ke mele, no ka loaa ana
mai o keia mau aina.

THE SONG OF PAKUI. KA MELE A PAKUI.

Wakea Kahiko Luamea, 22 O Wakea Kahiko

Papa that gives birth to islands was the wife, Luamea,
Tahiti of the rising and Tahiti of the setting sun was born, 23 O Papa, o
Was born the foundation stones, Papahanaumoku ka
Was born the heavenly stones, 5 wahine,
Was born Hawaii; Hanau Tahiti-ku, Tahiti-
The first-born island, moe,
Their first-born child Hanau Keapapanui,
Of Wakea together with Kane Hanau Keapapalani, 5
And Papa of Walinuu the wife. 10 Hanau Hawaii;
Papa conceived an island, Ka moku makahiapo,
Was sick of child-sickness with Maui. Keiki makahiapo a laua.
Then was born Mauiloa, an island; O Wakea laua o Kane,
Was born with a heavenly front. O Papa o Walinuu ka
A heavenly beauty, heavenly beauty, 15 wahine. 10
Was caught in the kapa of waving leaves. 24 Hookauhua Papa i ka
Mololani was a great one to Ku, to Lono, moku,
To Kane, and also to Kanaloa. Hoiloli ia Maui,
Was born during the sacred pains. 25 Hanau Mauiloa he
Papa was prostrated with Kanaloa, an island, 20 moku;
Who was born as a birdling; 26 as a porpoise; I hanauia he alo lani,
A child that Papa gave birth to, He Uilani-uilani, 15
Then Papa left and went back to Tahiti, Hei kapa lau maewa.
Went back to Tahiti at Kapakapakaua. He nui Mololani no Ku,
Wakea then slept with Kaula wahine 25 no Lono,
And Lanai Kaula was born, No Kane ma laua o
The first-born child of that wife. Kanaloa.
Then Wakea turned around and found Hina, Hanau kapu ke kuakoko,
Hina was found as a wife for Wakea,
Hina conceived Molokai, an island; 30 Kaahea Papa ia Kanaloa,
Hina’s Molokai is an island child. he moku, 20
The plover Laukaula told the tale I hanauia he punua he
That Wakea had slept with a woman. naia,
Fierce and fiery was the anger of Papa. He keiki ia na Papa i
Papa came back from within Tahiti; 35 hanau,
Was angry and jealous of her rivals; Haalele Papa hoi i Tahiti,
Was wild and bad-tempered toward her husband, Wakea, Hoi a Tahiti
And slept with Lua for a new husband. Kapakapakaua.
Oahu-a-Lua was born, Moe o Wakea moe ia
Oahu-a-Lua, an island child; 40 [14] Kaulawahine 25
A child of Lua’s leaf-opening days. 27 Hanau o Lanai Kaula.
Went back and lived with Wakea. He makahiapo na ia
Papa was restless with child-sickness, wahine.
Papa conceived the island of Kauai Hoi ae o Wakea loaa
And gave birth to Kamawaelualanimoku. 28 45 Hina,
Niihau is the last droppings; Loaa Hina he wahine
Lehua was a border, moe na Wakea,
And Kaula the closing one Hapai Hina ia Molokai,
For the low coral islands; he moku, 30
The low white-marked isles of Lono, 50 O Molokai a Hina he
The Lord Lono of Kapumaeolani. 29 keiki moku.
The rain dispelling conch 30 of Holani, Haina e ke kolea o
The big-rain dispelling conch of Kahaimakana. Laukaula
It was the second lordly child, Kaponianai, Ua moe o Wakea i ka
From the I, the sacred I 31 of Kaponialamea. 55 wahine.
The dark dye, blue dye, the black dye, 32 O ena kalani kukahaulili
The anointed; the anointed destined to war; o Papa.
That is Papa-a. Papa-a. Hoi mai Papa mai loko o
Hoohokukalani, Tahiti; 35
The high chiefess, Hoohokukalani, 33 60 Inaina lili i ka punalua;
The chiefess of the loud voice, Hae, manawaino i ke
Reverberating, crackling, sharpened. kane, o Wakea,
That is modified and pared down Moe ia Lua he kane hou
As leaves which are worn to thinness. ia.
Wakea was the resemblance, 65 Hanau Oahu-a-Lua,
It was Haloa 34 that was theirs, Oahu-a-Lua, ke keiki
It was Piimai, Wailoa, and Kakaihili 35 moku, 40 [15]
That was settled by the royal owl, He keiki makana lau na
The owl of the still eyes 36 Lua.
That sails on the beach and to windward 70 Hoi hou aku no moe me
As a kite of the sacred chief Wakea.
That was folded and united in the same wohi Naku Papa i ka iloli,
That was Ahukaiolaa and was Laa- -a-. Hoohapuu Papa i ka
Laamaikahiki was the chief. moku o Kauai
Then Ahukinialaa, 75
Kukonaalaa, Hanau
And the parent Laulialaa; Kamawaelualanimoku,
The triplets of Laamaikahiki 45
The sacred first-born of Laa He eweewe Niihau;
Who were born on the same day. 80 He palena o Lehua,
The birth-water broke, gushed forth with the birth showing. He panina Kaula.
The navel is Ahulumai, O ka Mokupapapa.
The royal navel, Na papa kahakuakea o
The very innermost royal heated navel. 37 Lono, 50
The offspring of Kalani, the heavenly one, 85 O Kahakulono o
Was Puaakahuoi, Kapumaeolani.
Kamalea and Makahiko of Piliwale, O Kapuheeua o Holani.
Kamaiolena, Kahaloalena, Kapuheeuanui o
Halolenaula, Kalanimanuia, Kahaimakana,
The highly praised one of Manuia. 90 Na Kekamaluahaku,
The yellow dog that was reddened Kaponianai,
To beget full friendship, I ka I, kapu I o
That is Kaunui of Kanehoalani. Kaponialamea 55
This is the water-gourd of Hoalani, Ponihiwa, Poniuli,
It is Kaeho Kumanawa 95 Poniele,
At the liver near the chest bone, Kaponi, Kaponi,
The changing thought 38 Kaponiponikaua;
That controls the muscles of the eye O Papa-a-, O Papa-a-.
Which is uncovered and unties the knot. O Hoohokukalani.
The floating flower on the royal platform. 100 Ka lani, o
I am Kapuakahi 39 Kuaana from Kane, Hoohokukalani, 60
The wife who lived with Iwikauikaua 40 He lani hoowawa,
Who begat Kaneikauauwilani, Wawa, wawaka,
The crest-breaking surf nihoniho.
That breaks double; 41 105 I nihia i kolia.
The high-combing wave that broke over the royal foam, I pipaia ka lau a lahilahi.
The broken waves that suck and draw towards the deep, O Wakea ka maka, 65
That twisted and absorbed Liloa, O Haloa ka hiona.
The one of the royal belt: [16] O Piimai, o Wailoa, o
Liloa of Paakaalana, the adept in heavenly lore. 110 Kakaihili.
The royal offspring was Hakau. Nononoho kau e ka
The message that was shot outside was pueo alii,
The sounding conch that disputes the claims of Umi, Ka pueo makalulu
Which was a bravado of Umi’s at the royal precincts. 42 I loha i ke kaha i ka pea
The great precinct of Mako 115 70
Of Makakaualii, the heavenly chief; I ka lupe o na lani kapu
The rift in the heavenly depths, I Apikina, i huia lakou a
The white thunder clap of Kapaikauanalulu. ka wohi kahi,
The water-stone of Hina of the sounding drops, Ahukaiolaa-a, O Laa-a-
The very topmost sprouting leaves of the heavenly bud. 120 Laamaikahiki ke alii.
From thence sprang Kuauwa, 43 a chiefly branch, O Ahukinialaa, 75
Kamehameha that stands alone at Kawaluna. O Kukonalaa,
The lower step, the highest step at Hakawili O Laulialaamakua,
That is heavy and burdened by the kapus. O na pukolu a
The sacred sweat from Maheha, 44 125 Laamaikahiki.
The black lips that Hakau hung up on Hawaii. 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 Ma keia mele e
Wakea and Papa, according to the knowledge or belief held by Pakui, hoomaopopo ai i ka laha
the composer of these songs. He was a priest and a historian ana o keia mau aina e
belonging to the board of historians and genealogist of the order of Wakea laua me Papa, e
the priesthood. But in looking at Chapter I of this story the ideas of like me ka ike a Pakui ka
the historian are very similar in regard to the birth or appearance of mea nana i haku i keia
these islands. Also in the song composed by Pakui in his capacity as a mele, he kahuna ia, he
prophet and historian, as seen in this chapter, but it will be well to kakaolelo no loko mai o
ka papa mookuauhau o
note the setting of the genealogy from the time of Wakea, as shown na kahuna nui o ka
in the following chapter. oihanakahuna. Aka ma
ka nana ana i ka
Mokuna I o keia
moolelo, ua aneane like
ka manao o na kakaolelo
ma ka loaa ana o keia
mau aina. A ma ke mele
i hakuia e Pakui ma kona
ano kaula a kakaolelo
hoi e like me ka hoike
ana ma keia mokuna o
keia moolelo; aka e
pono e nana i ka
hoonoho ana o ka
mookuauhau mai a
Wakea mai e like me ka
hoike ana ma ka
mokuna malalo iho.

CHAPTER IV. MOKUNA IV.

The Setting of the Genealogy of the Islands of Hawaii nei Ka Hoonoho ana o ka
from the Time of Wakea. 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 Ma keia mokuna, ua
the earth afterwards, and thus read the lines of the song composed manaoia ma ka
by Pakui in Chapter III: hoomaopopo ana, mehe
mea la o ka lewa ka
mua, o ka lani, alaila o
ka honua mai, a penei
ka heluhelu ana i na
lalani mua o ke mele i
hakuia e Pakui ma ka
Mokuna III.

“Wakea was the old one of Luamea, and Papa giving birth to islands “O Wakea Kahiko
was the wife. Luamea, o Papa hanau
Tahiti-ku of the rising sun and Tahiti-moe of the setting sun was born, moku ka wahine.
The foundation stones were born Hanau Tahiti-ku, Tahiti-
And also the stones of heaven.” 45 moe,
Hanau Keapapanui.
Hanau Keapapalani.”

Therefore these were the first products of the union of Wakea and A nolaila o na mea mua
Papa; Hawaii was born afterwards, as told here below: keia i loaa i loko o ko
Wakea mau la laua o
Papa, a mahope o
Hawaii ka hanau ana e
like me malalo iho.

“Wakea lived with Papa and five children were born to them: “O Wakea ka i noho aku
First, Tahiti-ku (standing or rising Tahiti); ia Papa hanau elima
Second, Tahiti-moe (setting or lying down Tahiti); keiki:
Third, the foundation stones; O Tahiti-ku, Tahiti-moe,
Fourth, the stones of heaven; Keapapanui,
Fifth, Hawaii. [18] Keapapalani,
Wakea was the husband, Papa the wife, } Hawaii. [19]
Kane was the husband, Walinuu the wife, } of Maui. O Wakea ke kane a Papa
Wakea lived with Papa; offsprings were Kane and Kanaloa.” (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 Mahope iho o ko Papa
and Wakea lived wifeless. Therefore Wakea took unto himself hanau ana i keia mau
Kaulawahine who as a result gave birth to Lanai Kaula. Lanai was keiki, hoi aku la o Papa i
afterwards adopted. And thus runs the genealogy: Tahiti, noho wahine ole
o Wakea. Nolaila, lawe
Husband. Wife. Child. ae o Wakea ia
Wakea the husband of Kaulawahine, Lanai was the child. Kaulawahine, hanau o
Wakea the husband of Hina, Molokai was the child. 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 Kaulawahine, o Lanai.
kane
o
 Kane. Wahine. Keiki.
O
Wakea
o
ke Hina,
Molokai.
kane
o

Thus Wakea had two island children with his new wives. On Papa’s Alua mau keiki moku a
return from Tahiti she heard of Wakea’s escapades with the new Wakea me na wahine
wives and got jealous of them and was also angry at her husband, hou. Hoi mai o Papa mai
Wakea. Therefore Papa took Lua for a husband and they had for a Tahiti mai, lohe ua lilo o
child Oahu, known as Oahualua. Papa went back to her first husband Wakea ia Kaulawahine
Wakea, and gave birth to Kamawaelualanimoku, Niihau, Kaula, and laua me Hina; a nolaila
also Lehua. They had four children after their reconciliation, and the huhu o Papa i na
genealogy reads as follows, according to Pakui’s chant, Chapter III: punalua, a huhu pu no
hoi i kana kane ia
Wakea. Nolaila, lawe ae
o Papa ia Lua i kane
nana, loaa ka laua keiki
o Oahu (Oahualua). Hoi
hou aku o Papa me kane
mua me Wakea, hanau
o Kamawaelualanimoku,
o Niihau, o Kaula, o
Lehua. Aha mau keiki a
laua ma ko laua manawa
i hoi hou ae ai. A penei
hoi e heluhelu ai i ka
moolelo ma ke mele i
hakuia e Pakui i hoikeia
ma ka Mokuna III.

“Papa left and went back to Tahiti, “Haalele o Papa hoi i

Went back to Tahiti at Kapakapakaua. Tahiti,
Wakea then slept with Kaulawahine, Hoi a Kahiki
Lanaiakaula was born, Kapakapakaua
A first-born child of that wife. Moe Wakea moe ia
Wakea then turned around and found Hina, Kaulawahine,
Molokai an island was born, Hanau Lanai a Kaula,
Hina’s Molokai is an island child, He makahiapo na ia
The plover Laukaula told the tale wahine.
That Wakea had slept with a woman, Hoi ae o Wakea loaa o
Fierce and fiery was the anger of Papa. Hina,
Papa came back from within Tahiti; Hanau Molokai he moku,
Was angry and jealous of her rivals; O Molokai a Hina he
Was wild and displeased towards her husband, Wakea, keiki moku,
And slept with Lua for a new husband.
 Oahualua was born, an island, Haina e ke kolea
A child of Lua’s leaf-opening days. Laukaula
Papa then went back and lived with Wakea, Ua moe Wakea i ka
Papa was restless with child sickness, wahine,
Papa conceived the island of Kauai, Ena ka lani, ku kahaulili
And gave birth to Kamawaelualanimoku. o Papa.
Niihau was only the droppings, Hoi mai o Papa mai loko
Lehua was a border, o Tahiti;
And Kaula the closing one.” 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 A penei hoi ka
had with Wakea after the reconciliation: Wakea lived again with Papa, hoonohonoho ana o ka
and was born to them Kauai, Kamawaelualanimoku, Niihau, Lehua, moolelo o ka hanau ana
and Kaula. With these children Papa ceased giving birth to islands o Papa i na keiki muli ia
according to the previous historian; but according to the accounts of laua i hoi ae ai me
Kamahualele, another great prophet and historian, he gives the Wakea. Noho hou o
following version: Moikeha left Tahiti and came here on account of Wakea ia Papa, o Kauai,
Luukia, his concubine, [20]becoming crazy on account of Mua’s false Kamawaelualanimoku,
tale of Moikeha’s unfaithfulness. When Moikeha heard that wrong had Niihau, Lehua, Kaula. O
been done him he left Tahiti and sailed to Hawaii, and as his canoes keia mau keiki a Papa,
approached the beach at Hilo Kamahualele stood up on the cross- pau kana hanau moku
boards of the canoe and chanted the following mele in honor of his ana. Aka hoi ma ka ike o
chief: kekahi kaula nui, he
kakaolelo, o
Kamahualele kona inoa:
I ka manawa i holo mai
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 oleia e Moikeha,
aka ma kela lohe ana o
Moikeha ua hana pono
ole ia oia, nolaila,
haalele oia ia Tahiti, holo
mai oia i Hawaii nei, a i
ka hookokoke ana mai o
na waa e pae i 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, Eia Hawaii, he moku, he

Hawaii is a man, kanaka,
A man is Hawaii, He Kanaka Hawaii-e.
A child of Tahiti, He Kanaka Hawaii,
A royal flower from Kapaahu. He Kama na Tahiti,
From Moaulanuiakea Kanaloa, He Pua Alii mai
A grandchild of Kahiko and Kapulanakehau. Kapaahu.
It was Papa who begat him, Mai Moaulanuiakea
The daughter of Kukalauiehu and Kahakauakoko. Kanaloa,
The scattered islands are in a row; He Moopuna na Kahiko
Placed evenly from east to west; laua o Kapulanakehau.
Spread evenly is the land in a row, Na Papa i hanau,
And joined on to Holani. Na ke Kama wahine a
Kaialea the seer went round the land, Kukalaniehu laua me
Separated Nuuhiwa, 46 landed on Polapola. 47 Kahakauakoko.
Kahiko is the root of the land Na pulapula aina i
Who divided and separated the islands. paekahi,
Broken is the fish-line of Kahai, I nonoho like i ka hikina,
That was cut by Kukanaloa. komohana,
Broken into pieces were the lands, the islands, Pae like ka moku i lalani,
Cut by the sacred knife of Kanaloa I hui aku hui mai me
Of Haumea, bird of Kahikele. Holani.
Moikeha is the chief who is to reside; Puni ka moku o Kaialea
My chief will reside on Hawaii. ke kilo,
Life, life, O buoyant life! Naha Nuuhiwa lele i
The chief and the priest shall live; Polapola:
Dwell on Hawaii and be at rest, O Kahiko ke kumu aina,
And attain to old age on Kauai.
 Kauai is the island, Nana i mahele kaawale
Moikeha is the chief. 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 Aia i loko o keia mele a
the original progenitors of Hawaii nei, and here is this also: it seems Kamahualele, aole o
from this account that the people came from Tahiti to people these Wakea a me kana
islands as stated in the mele chanted by Kamahualele from the cross- wahine na kumu mua o
board of the canoe recited above. Hawaii nei. A eia kekahi;
ma ka nana ana a me ka
hoomaopopo ana, no
Tahiti mai na kanaka i
laha ai keia mau moku,
e like me ke mele a
Kamahualele i hea mai
ai i luna o ka pola o na
waa, e like me ke mele
maluna ae.

CHAPTER V. MOKUNA V.

The Story of Opuukahonua. Ka Moolelo o

Opuukahonua.
It is told in the genealogy of Opuukahonua that they were the royal Ua oleloia ma ka
parents or ancestors of these islands, and that there were ninety-five moolelo o Opuukahonua
generations from him to Kamehameha the Great. And they were o laua na kupuna alii o
found or obtained by the fishing of Kapuheeuanui, and thus runs the keia mau aina, he
tale: When Kapuheeuanui let down his fishing line into the sea from kanaiwakumamaiwa
Kapaahu his line caught something that he thought was a fish and hanauna mai laila mai a
drew the line onto the canoe when, behold, it was a piece of coral. hiki ia Kamehameha. A o
The priest Laulialamakua came along as Kapuheeuanui was ka loaa ana o keia mau
disentangling his line from the coral and preparing to throw it away. aina, i lawaia ia e
Then the priest spoke to him, “Eh! Don’t throw away that piece of Kapuheeuanui. A penei
coral, for that is a chief, a foreteller of events. Go thou and look for a ke kaao ana: I ka wa i
pig and appease the god, and after prayer call its name Hawaiiloa, kuu aku ai o
then throw it back into the sea, and it will grow up into an island.” Kapuheeuanui i kana
Kapuheeuanui obeyed the instructions of the priest. The next day aho i loko o ke kai mai
Kapuheeuanui went fishing again and his line was again caught by a Kapaahu mai, ia
coral. This time he bethought himself of what the priest had said and manawa, mau ana kana
took the coral to him, and the priest said to him, “That is a man, a aho lawaia, a manao ae
chief; call his name Mauiloa.” He did so and then threw the coral back la oia he ia keia mea e
into the sea. On the third day of Kapuheeuanui’s fishing [22]his line mau nei, alaila, huki ae
was again entangled on a coral, making the third piece of coral la oia i kana aho, a i ke
brought to the surface by his line, and, as he had done before after kau ana ae i ka waa, eia
freeing it from his line, took it to the priest. The latter on beholding ka he akoakoa. Ia
this coral exclaimed, “That is a man, a wohi, a chief from the sacred manawa hele mai ke
air; call his name Oahunuialaa.” 48 Kapuheeuanui continued fishing kahuna o
and always took to the priest the corals he caught on his line, who Laulialaamakua, e
named them and ordered him to go through the same process of hoomakaukau ana o
deifying them, or rather offering sacrifices to them, until all the Kapuheeuanui e wehe
islands now comprising the group were successively raised as corals. ae i ke akoakoa a kiola
And thus, according to this tale, the islands of this group grew up aku, ia manawa, olelo
from pieces of coral. But then, this is only a tale, and this is how one aku ke kahuna. “E! Mai
can ascertain the truth that these islands of Hawaii nei really did kiola oe i na akoakoa, he
grow from corals. alii na, he hai kanaka,
hulia i puaa, a
hoomalielie i ke akua,
alaila pule a pau, alaila
kapa aku oe i kona inoa
o Hawaiiloa, alaila kiola
aku oe i loko o ke kai, e
ulu mai auanei na he
moku.” Alaila, hoolohe
aku la o Kapuheeuanui e
like me ka olelo a ke
kahuna. I kekahi la ae
lawaia hou no o
 Kapuheeuanui, hei hou
no ke akoakoa, [23]alaila
hoomanao ua lawaia nei
i ke kahuna, lawe hou
aku no i ke akoakoa, i
mai ke kahuna, “He
kanaka, he alii, e kapa
aku oe i ka inoa o
Mauiloa,” alaila kiola aku
la ua lawaia nei i ka
moana. I ka ekolu o ka
la lawaia o
Kapuheeuanui, hei hou
no he akoakoa, o ke
kolu ia o ka akoakoa; e
like me ka hana mau a
ua lawaia nei, a pela no
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 mau a
ua o Kapuheeuanui, a
pela no hoi ka ke
kahuna olelo i ua lawaia
nei. Ua kapaia na inoa 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, Penei ke mele a
when he and Paao went to get a new chief for Hawaii nei, because all Makuakaumana i oli aku
the old chiefs of Hawaii had sinned, Kapawa 50 being the king of ai i Tahiti, ia laua me
Hawaii at that time, he being of the fortieth generation from the time Paao i holo ai i alii hou
of Opuukahonua. When Makuakaumana and company were nearing no Hawaii, no ka mea,
ua pau na alii mua o
the beach in the harbor of Moaulanuiakea 51 then Makuakaumana Hawaii nei i ka hewa, o
chanted to Lonokaeho, the priest of that place: Kapawa ke alii o 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 oli aku ai o
Makuakaumana ia
Lonokaeho ke kahuna:

O Lono, O Lono, listen, O Lonokaeho! E Lono, e Lono - e-! E

Lonokulani, 52 chief of Kauluonana, 53 Lonokaeho!
Here are the canoes, get on board, Lonokulani alii o
Come along and dwell in Hawaii-with-the-green-back, 54 Kauluonana.
A land that was found in the ocean, Eia na waa kau mai,
That was thrown up from the sea, E hoi e noho ia
From the very depths of Kanaloa, Hawaiikuauli,
The white coral in the watery caves He aina loaa i ka moana,
That was caught on the hook of the fisherman; I hoea mai loko o ka ale;
The great fisherman of Kapaahu, I ka halehale poi pu a
The great fisherman Kapuheeuanui. Kanaloa;
The canoes touch the shore, come on board, He koakea i halelo i ka
Sail to Hawaii, an island, wai,
An island is Hawaii; I lou i ka makau a ka
An island is Hawaii for Lonokaeho to dwell on. 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 A pae na waa i uka,
to go to Hawaii to be its ruler. When Lonokaeho heard this from Paao olelo aku o Paao ia
he said to him, “I will not go there, but I will send Pili and he shall Lonokaeho e hoi i alii no
eat of Hawaii. He shall be the chief to go together with you, and you Hawaii. A lohe o
must be the priest.” And that is how Pili came to come here. It is so Lonokaeho i keia olelo a
told in the history of Paao. But we must also examine the genealogy Paao, alaila, olelo aku la
of chiefs from Opuukahonua to Wakea as is set forth in Chapter VI. o Lonokaeho ia Paao,
 “Aole wau e holo, aka, e
hoouna aku wau ia Pili
nana e ai o Hawaii, oia
ke alii e holo pu me
olua; a o oe no ke
kahuna.” A nolaila oia ka
hiki o Pili ia Hawaii nei.
(Pela i oleloia ma ka
moolelo o Paao). Aka, e
pono ke nana i ka
hoonohonoho ana o ka
mookuauhau alii mai a
Opuukahonua mai a hiki
ia Wakea, e like me ka
hoonohonoho ana ma
kela aoao Mokuna VI.

CHAPTER VI. MOKUNA VI.

In the genealogical tree of Opuukahonua it is not stated who his Ma ka hoonohonoho ana
parents were, but, it is stated in the genealogy of Kualii, that i ka mookuauhau mai a
Opuukahonua came from Tahiti to live in Hawaii when these islands Opuukahonua mai, aole i
were inhabited by human beings. Opuukahonua came with his two ikeia ko Opuukahonua
younger brothers Lolomu and Mihi and one woman, Lana, and they mau makua, aka, o ka
became the progenitors of the people of Hawaii nei, and this is how mea i oleloia i loko o ka
they increased: [24] moolelo o Kualii, mai
Tahiti mai o
The Genealogy of Opuukahonua. Opuukahonua o ka hele
ana mai a noho i Hawaii
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI. nei, i ka manawa, aole
Opuukahonua. Kanananuikumamao (k). he kanaka ma keia mau
aina. Holo mai o
Lolomu. Lana. Ohikimakaloa (w). Opuukahonua me kona
mau kaikaina elua, o
Mihi. Hekilikaaka (k).
Lolomu a me Mihi,
Nakolowailani (k). hookahi wahine o Lana,
Hekilikaaka. Ohikimakaloa. a o lakou na kupuna
Ahulukaaala (w). mua o Hawaii nei. A
Mihi. Ahulukaaala. Kapuaululana.
penei ka laha ana: [27]
Kapuaululana. Holani. Kekamaluahaku.
 HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Kekamaluahaku. Laamea. Lanipipili.

Laakeakapu. Lanioaka.
Lanipipili.
Hinaimanau. Laakealaakona.

Laakealaakona. Kamaleilani. Haulanuiakea.

Haulanuiakea. Manau. Kahaloalena.
Kahaloalena. Laumaewa. Kahaloalenaula.
Laakealaakona. Laumaewa. Kamaiolena.

Kanehoalani. Kaiwilaniolua.

Kahalolenaula. Hinakului. Kapumaweolani.

Kaihikapualamea. Kukonalaa.

Kaiwilaniolua. Kanehoalani. Kalaniwahine.

Kapumaweolani. Haweaoku. Manuiakane.
Kukonalaa. Kaenakulani. Kalanipaumako.

Pili. Kamakahiwa.

Kalaniwahine. Malela. Makakaile.

Makakailenuiaola.

Kamakahiwa. Loe. Kikenuiaewa.

Makakaile. Paweo. Kalanimanuia.

Makakailenuiaola. Kahiko.

Kikenuiaewa. Kupulanakehau (w).

Ewa.
Kalanimanuia. Kukalaniehu.

Kahakauakoko.

Kahiko. Kapulanakehau. Wakea.

Kukalaniehu. Kahakauakoko. Papa (w).

Papa. Hoohokukalani.
Wakea.
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.
 HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Luanui. Kawaamaukele. Kii.

Ulu.
Kii. Hinakoula.
Nanaulu.

Nanaulu. Ulukou. Nanamea.

Nana.

Ulu. Kapunui. Kapulani.

Nanaiea.

Nanaiea. Kahaumokuleia. Nanailani.

Nanailani. Hinakinau. Waikulani.
Waikulani. Kekauilani. Kuheleimoana.
Kuheleimoana. Mapunaiaala. Konohiki.
Konohiki. Hikaululena. Wawena.
Wawena. Hinamahuia. Akalana.

Mauimua.

Mauihope.
Akalana. Hinakawea.
Mauikiikii.

Mauiakalana.

Mauiakalana. Hinakealohaila. Nanamaoa.

Nanamaoa. Hinaikapaekua. Nanakulei.
Nanakulei. Kahaukuhonua. Nanakaoko.
Nanakaoko. Kohikohiokalani. Heleipawa.[25]
Heleipawa. Kookookumaikalani. Hulumalailani.
Hulumalailani. Hinamaikalani. Aikane.

Puna.
Aikane. Hinahanaiakamalama.
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.
 HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.

Kapoea. Paumakua.
Huanuiikalalailai.
Molehai. Kuhelani.

Paumakua. Manokalililani. Haho.

Haho. Kauilaianapa. Palena.

Hanalaanui.
Palena. Hikawainui.
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.

Hualani. Kalahumoku.
Kanipahu.
Alaikaaukoko. Kalapana.

Kalapana. Makeamalamaihanae. Kahiamoeleaikaaikupou.

Kahiamoeleaikaaikupou. Kapohakauluhailaa. Kalaunuiohua.
Kalaunuiohua. Kaheka. Kuaiwa.

Kahoukapu.

Kuaiwa. Kumuleilani. Hukulani.

Manauea.

Kahoukapu. Laakapu. Kauholanuimahu.

Kauholanuimahu. Neula. Kiha.
Kiha. Waoilea. Liloa.

Pinea. Hakau.
Liloa.
Akahiakuleana. Umi.
 HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Kulamea. Kapunanahuanuiaumi.
Makaalua. Nohowaaumi.

Kealiiokalaloa.

Kapukini. Kapulani.
Umi.
Keawenuiaumi.

Aihakoko.
Piikea.
Kumalae.

Kealiiokalaloa. Makuahineopalaka. Kukailani.

Kaikilani.
Kukailani. Kaohukiokalani.
Makakaualii.

Makakaualii. Kapukamola. Iwikauikaua.

Keawenuiaumi. Koihalawai. Kanaloakuaana.

Kealiiokalani.

Kanaloakuaana. Kaikilani. Keakealanikane.

Kalanioumi.

Keakealanikane. Keliiokalani. Keakamahana.

Iwikauikaua. Keakamahana. Keakealani.
Kanaloakapulehu. Keakealani. Keawe.
Kaneikauaiwilani. Keakealani. Kalanikauleleiaiwi.

Keeumoku.
Keawe. Kalanikauleleiaiwi.
Kekela.

Keeumoku. Kamakaimoku. Kalanikupuapaikalaninui.

Kekela. Haae. Kekuapoiwa.
Kalanikupuapaikalaninui. Kekuapoiwa. Kamehameha.
[26]

According to the genealogical table or tree from the time of Ma ka papa kuauhau i
Opuukahonua to Kamehameha there are ninety-nine generations, and hoonohonohoia mai a
that is the royal line of this race. But there were many chiefly Opuukahonua mai a hiki
branches from this royal line and many descendants, but no attention ia Kamehameha, he
can now be paid to them in a genealogical order. kanaiwakumamaiwa
hanauna ka nui, o lakou
ka hanauna alii o keia
lahui. Aka, ua puka mai
he mau lala ohana alii
ma keia mookuauhau, a
 ua ulu a lehulehu lakou,
aka, aole e hiki ke
hoomaopopo i ka
hoonohonoho ana o na
lala ohana alii e ae, ma
na lalani like 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 He mea pono ke
Opuukahonua until the reign of Kamehameha, and to credit each maheleia i mau wa mai
reign with the works or happenings during its time as the story a Opuukahonua a hiki ia
associates each king or chief with them. Kamehameha e like me
ka noho aupuni ana, a e
hoakaka pololei ia ka
hana i loko o na wa a
me na hana ano nui a
keia alii keia alii i loko o
ko lakou kaao ana.

The Earliest Times. From Opuukahonua to Kukonalaa, elder brother Wa Mua. Mai a
of Kapawa, was sixteen generations. That was when Pili arrived from Opuukahonua a hiki ia
Tahiti and Kapawa was the reigning sovereign, and there were Kukonalaa ko Kapawa
several battles as a consequence. 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 Wa Elua. Mai ia Pili a hiki
generations, and there were several great undertakings during that ia Kahiko, ewalu ia
period, and Pili’s was a time of peace and prosperity, for he was wise. hanauna, he wa maikai
ia, a he mau hana
naauao no ka Pili ia
manawa.

Third Epoch. From Wakea to Waia there were four generations. There Wa Ekolu. Mai ia Wakea
were also several important works during that time. 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 Wa Eha. Mai a Waia a
were several happenings during this interval and many wars. hiki ia Liloa he
kanalimakumamahiku
hanauna, he nui na ano
oia wa, a me na hoouka
kaua ia wa.

Fifth Epoch. From Liloa to Kamehameha were fourteen generations. Wa Elima. Mai ia Liloa a
These divisions of time are not supposed to be strictly correct as hiki ia Kamehameha, he
there had been no one to definitely define the limits of each epoch. umikumamaha hanauna.
But it is settled on in this manner. These several divisions of time Ma keia mahele ana i na
were known to later generations by the legends and tales referring to wa, aole ma ka pololei
them, and made plainer by the prayer of Kukailani, a great priest who maoli, aole no he mea
lived and was of the seventy-ninth generation from the time of nana i hoomaopopo mai
Opuukahonua. ka mahele ana i na wa.
Aka, penei nae: Aia iloko
o keia mau wa i
maheleia, ua akaka ma
ko lakou kaao ana, a ua
akaka ma ka pule ana a
kekahi kahuna, o
Kukailani kona inoa, oia
paha ke
kanahikukumamaiwa o
ka hanauna mai a
Opuukahonua mai.

On the day when Iwikauikaua was taken by Kanaloapulehu to be No ka mea, i ka wa i

sacrificed on the altar of the temple, because Iwikauikaua had done kiiia mai ai o
wrong in promoting rebellion amongst the subordinate chiefs under Iwikauikaua e
him to rebel against Kanaloakuaana, a king of Maui, then when Kanaloapulehu e kau i
Iwikauikaua stood on the steps of the altar he looked to the priest, ka lele, no ka hewa ana
Kukailani and appealed to him: “O prayer of the priest, stand thou o Iwikauikaua no ke kipi
before the deity that he may look towards me, if thou art indeed my ana i na ’lii malalo ona,
priest.” When Kukailani heard this call he answered: “Yes, I will stand a kipi aku ia
and pray, but if my prayer is not propitious you will die; but if my Kanaloakuaana kekahi
prayer is uninterrupted to the Amen you will not die today.” alii o Maui, a nolaila, ia
Iwikauikaua i ku ai iluna
o ka anuu, nana ae la o
Iwikauikaua i ke kahuna
ia Kukailani, a kahea aku
la: “E, ka pule a ke
kahuna, kulia i mua o ke
 akua, na na mai ia’u ina
he kahuna oe na’u.” A
lohe o Kukailani i keia
mea: “Ae, e ku wau i
kuu pule a i ino kuu pule
make oe, aka i hololea
kuu pule a hiki i 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 E Ku, e Uli, e Kama, lele
Kalani the languishing chief of Kaiwa. wale. 1
Iwikauikaua in straight line from the depths; O Kalani ke ’lii kaahea o
From the Tahitian stem of the earth’s foundation, Kaiwa.
Whose royal lineage is so old and well established Iwikauikaua haulili mai
From the sacred ancestry of Kukonalaa. lalo;
The kapu was put on Makalii. Mai kumu kahiki ka
This is the first prayer; it is flown. honua ua kele,
The kapu of the island has flown. 2 Ua nao ua pela i ke kapu
The kapus of the islands are in a row; alii
The kapus of the islands are enjoined, I ka pela alii kapu o
The kapu of the island has come forth, Kukonalaa.
It has rested on the sacredness of the island, Ua kau ke kapu i Makalii.
Pili was the one that enjoyed that sanctity; Akahi -a- aha; lele wale.
The island of Hawaii-of-the-green-back. Lele mai ke kapu o ka
This is the second prayer. It has flown; moku. 2
The kapu has flown backwards to Wakea. [28] Lalani ke kapu o ka
Wakea was the priest, the chief 3 moku;
Who was born loaded and covered deep with kapu; Kui mai ke kapu o ka
It was Wakea who broke the kapu of the island. moku,
The kapu was divided to surround the islands, Pii mai ke kapu o ka
The kapu flew backwards to Waia 55 the king. moku,
This is the fourth, the fourth resting of the kapu; 56 Ili aku, kau aku ke kapu
It was Liloa who enjoyed that kapu. o ka moku,
The island is kapued for Liloa, 4 Na Pili e noho ia kapu,
The kapu had grown and flourished in Tahiti, Ka moku i Hawaiikuauli.
By Liloa of Umi was the kapu broken, Alua-a aha, lele wale;
The powers of the kapu were divided; Lele aku ke kapu ia
It is Iwiaulana Iwikauikaua. Wakea. [29]
A kamahele branch that is inclining downwards, 57 O Wakea ke kahuna, ke
That is weighed down by the kapus of Iwikauikaua. alii, 3
Let the bones pay 58 for the kapus of the island; Ke alii i kumu, i nua, i
Iwikauikaua was the wrong one; makolu i ke kapu;
The one who sulked in the waters of Haunaka. 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 O keia ka pule i oleloia i
Kamalalawalu. And it is shown by the construction of this poetical loko o ka molelo o
prayer that time should be divided into epochs. Because it is only on Kamalalawalu. A ma keia
the reigning kings that the kapu of the islands are conferred, and it mele pule i maopopo ai
would seem time and epochs were divided as shown by the division he pono ke mahele i
of the chant referred to above. mau wa. No ka mea, aia
wale no ma na ’lii
aimoku e ili ai ke kapu
moku. A mehe mea la,
ua hoomaopopoia na wa
ma ia mau ano e like me
na pauku mele pule
maluna ae.

CHAPTER VII. MOKUNA VII.