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2.5) The characteristic dimension is: (a) the dimension in which an object is largest in a

three-dimensional representation of that object, (b) metric units, (c) a representative

11
measurement of something for comparison purposes, (d) a variable used to determine the

surface-to-volume ratio of an object.

C—a representative measurement of something for comparison purposes

2.6) True or false: the characteristic dimension, D, of an object is the average of that

object’s width, height and length.

False—while width, height or length can be used for D, this metric is not typically

an average

2.7) Based on the scaling laws, how many times greater is the strength-to-weight ratio of

a nanotube (D=10 nm) than the leg of a flea (D=100 μm)? Than the leg of an elephant

(D=2 m)?

For the flea, S/W=1/100E-6=10000; for the nanotube, 1/10E-9=1E8; for the

elephant, 1/2= 0.5. So the strength-to-weight ratio of the nanotube is 10,000 times

better than the flea’s leg and 2E8 times better than the elephant’s leg.

2.8) Data from the 2004 Olympic Games in Athens, Greece are provided in Table 2.2.

Plot the percentage of body weight lifted versus weight class. Is the same trend evident

in the women’s weightlifting event as the men’s event shown in Figure 2.4? In what

weight class is there a discrepancy and how might this be explained?

ANSWER

Convert lbs to kg, then divide lift weight by weight class for percentage of body

weight lifted.

12
 WOMEN'S GOLD MEDAL WINNERS

Weight class (kg) Lift (lbs) Lift (kg) PERCENTAGE

48 463.05 210 438

53 490.61 223 420

58 523.69 238 410

63 534.71 243 385

69 606.38 275 399

75 600.86 273 363

Percentage of body weight lifted vs. weight class

450
Percentage of body weight lifted

440
430
420
410
(%)

400
390
380
370
360
350
40 45 50 55 60 65 70 75 80
weight class (kg)

There is a discrepancy in the 69 kg weight class that might be explained by a weak

showing in that particular category during that Olympic games. Data from world

records, where each category reflects the best showing ever, more closely follow the

trend.

13
2.9) Derive the mass-to-volume ratio as a function of characteristic dimension. Explain

the result.

Both mass and volume are proportional to L3, so the ratio is 1—the mass to volume

ratio is therefore independent of scale.

2.10) The micro-mirror shown in Figure 2.8 is used for redirecting light in an optical

communication system. The torque needed to spin it on the y axis is directly proportional
to its mass moment of inertia, Iyy:

1
I yy = htw 3
12

Here ρ is the density of the mirror material.

a) Derive the scaling law for Iyy.

b) If the mirror’s dimensions can be reduced to one third original size, what is the

corresponding percent reduction in the torque required to turn the mirror?

ANSWER
1 1
A) I = htw 3  ( L )( L )( L )3  L5
yy
12 12
1
B) Torque  I  L5 =   = 0.004 or 0.4% of the original torque is needed,
5
yy  
 3

corresponding to a 99.6% reduction in torque.

2.11) What is the resistance of a cubic micrometer of copper ( = 17.2 × 10-9 Ωm)?

Cubic micrometer:
(17.2  10 )(1  10 )
= =

(1 10 )(1  10 )
R −6 −9 −6 −6
0.017 Ω

14
2.12) How much more or less resistance does a cubic micrometer of copper have versus

a cubic millimeter?

1
R . Since a cubic millimeter has D 1000 times larger, its resistance is 1000
D

times less than that of the smaller block.

2.13) In designing an electrostatic actuator made from parallel plates, you can either

double the plates’ areas or halve the distance separating them. Which provides a greater

improvement in the electrostatic force?

1 AV 2
Fe = − o r
Doubling the area doubles the force, while halving the
2 d2

separation distance quadruples the force—so changing the distance is the better

option.

2.14) Consider two parallel wires 100 μm long, each carrying 20 μA of current,

separated by 1 μm.

a) What is the electromagnetic force between these wires?

b) If the orientation is right, the electromagnetic force created by these two wires can be

enough to lift one of the wires. The force of gravity opposing that motion, Fg=mg, where

m is mass and g=9.8 m/s2. If the wire is made of copper (8.96 g/mL) with a diameter of 2

μm, what is the force of gravity holding it down?

c) How many times greater or smaller is this force than the electromagnetic force being

used to lift the wire?

15
d) If the characteristic dimension of the wires was allowed to increase, and with it the

current through the wires as governed by Equation 2.21, would the electromagnetic force

ever overcome the gravitational force?

ANSWER

A) Refer to BACK-OF-THE-ENVELOPE 2.5

−6 −6
(100  10 m)(4  10 T  m/A)(20  10 A)
-7 2

Fmag = −6
= 8 × 10-15 N
2 (110 m)

B) The volume of the wire is π(1E-6)2(100E-6) = 3.14E-16 m3

The density converted to kg/m3 is 8960 kg/m3

Fg=mg=(8960 kg/m3)( 3.14E-16 m3)(9.8 m/s2) = 2.8E-11 N

C) 3,400 times greater than the magnetic force.

D) No. The magnetic force scales with D2 while the gravitational force scales with D3 so

as the characteristic dimension increases, the ratio between the two forces (Fmag/Fg)

decreases linearly—never allowing the magnetic force to “catch up” and equal the

gravitational force.

2.15) True or false: The smallest spot we can illuminate with a given lens depends on the

wavelength of light we use.

True

2.16) Consider a compact disc on which the pits used to store the digital information

measure 850 nm long by 500 nm wide. Visible light has the following wavelengths:

380-420 nm for violet; 420-440 nm for indigo; 440-500 nm for blue; 500-520 nm for

16
cyan; 520-565 nm for green; 565-590 nm for yellow; 590-625 nm for orange; 625-740

nm for red. Which of these colors, if any, could be used for building the pits on the disc?

violet, indigo, blue

2.17) Light passes through a lens with a refractive index of 1.6 and front and back

surfaces with radii of 11 cm and 15 cm, respectively. (a) What is the focal length of the

lens? (b) What would be the focal length of an identically shaped lens 100 times larger?

ANSWER
1  1 1 
A) = (1.6 − 1) −  =1.5 m
f  0.11 0.15 

B) Focal length is directly proportional to D, so a lens 100X larger would have a

focal length 100 times longer = 150 m.

2.18) The calorie is a unit of energy defined as the amount of energy needed to raise 1 g

of water by 1°C.

a) How many calories are required to bring a pot of water at 1°C to a boil? The pot is

full to the brim, with diameter 20 cm and depth 20 cm. The density of water is 1000

kg/m3.

b) If we consider D for the pot to be 20 cm, approximately how much more energy is

needed to heat a hot tub with D=2 m? How many calories is that?

c) If energy costs 10 cents per kilowatt hour, how much does it cost to heat this hot tub?

d) How does the price (in dollars) of heating the hot tub scale with the tub’s

characteristic dimension?

17
e) What percentage of the cost of heating the tub would be saved by reducing the tub’s

characteristic dimension by 33%?

ANSWER

A) Volume of the water = π(0.10m)2(0.20) = 0.0063 m3

Mass of the water = (0.0063 m3)(1000 kg/m3) = 6.3 kg

Calories required = (99°C)(6300g) = 623700 calories

B) Eth  D 3 , so with D 10 times larger, the hot tub requires 103 =1000 times as much

energy: (623700)(1000) = 623700000 calories

C) 623700000 calories = 725 kilowatt hours. At 10 cents per kilowatt hour, that’s $72.50

to heat the tub.

D) Eth  D 3 , therefore the cost of the energy scales as Cost  0.10D 3

E) Reducing D by 33% means reducing the cost by 71.3%. As an example, if the

characteristic dimension was 100, the cost would be 0.1(100)3 =$100,000. If a third

smaller, at 66, the cost would be $28,749. The difference in price is $71,250, or about

71.3% or the original cost.

2.19) A can (355 ml) of Coke has 140 “food calories” (1 food calorie = 1kcal). How

many equivalently sized cans worth of water could be brought to a boil using the energy

in a single Coke? Assume the water is initially at room temperature (20°C). The density

of water is 1000 kg/m3.

ANSWER

Mass of water boiled = calories/∆T = 140000 cal/80°C = 1750 g

(1.75kg)/(1000 kg/m3) = 0.00175 m3

18
1 can = 355 ml = 3.55E-4 m3

# of cans worth of water = 0.00175 m3/3.55E-4 m3 = 4.93 or about 5 cans

2.20) True or false: At the microscale, reducing a pipe’s radius causes an increase in the

pressure drop per unit length.

True

2.21) A crude oil pipe’s radius is reduced by 5 percent. What is the corresponding

percentage change in the pressure drop per unit length?

Let D=1. 5% reduction would make D=0.95

1/(0.952) = 1.11 or 111%

So the change in pressure drop per unit length is 111-100 = 11% increase.

2.22) A pipe’s radius can each be thought of as a characteristic dimension, D. What is

the surface to volume ratio (S/V) of the inside of the pipe as a function of D?

Surface= 2πrL=2πDL

Volume= πr2L= πD2L

S/V = 2/D

2.23) True or false: The number of heartbeats during an animal’s lifetime tends to be

approximately one billion beats, no matter its size.

True

19
2.24) Plot mass versus metabolic rate (each as a function of characteristic dimension 1 ≤

D ≤ 1000) on a log-log scale.

a) Is the relationship linear or exponential on this graph?

b) How much faster is the metabolic rate of an animal 10,000 times more massive than

another?

ANSWER

animal mass vs. metabolic rate

10000000

1000000

100000
metabolic rate

10000

1000

100

10

1
1 10 100 1000 10000 100000 1000000 10000000 1E+08 1E+09
mass

A) linear

B) 1,000 times faster

SHORT ANSWER

2.25) Name two examples of products you use that have been miniaturized and say how

these changes were improvements.

20
2.26) Write a paragraph supporting or refuting the idea that the scaling laws are truly

laws.

21
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 CONTENTS

Preface.

Story of Islands’ Formation and Origin of Race.

CHAPTER PAGE

I. Prefatory Remarks 2
II. Birth of the Islands 6
III. About Wakea 12
IV. Genealogy of the Islands of Hawaii 16
V. Story of Opuukahonua 20
VI. Genealogy of Opuukahonua 24
VII. First Sight of Foreigners 28

Legend of Aukelenuiaiku.

I. Aukele and His Unkind Brethren 32

II. How Aukele Fell into the Pit of Kamooinanea and Profited
Thereby 38
III. Return of Aukele and the Benefits He Received in Facing
Death 42
IV. How Aukele Sailed with His Brothers in Search of Land 46
V. Battle Fought by the Brothers of Aukele and Their Death 52
VI. How Aukele Got out of Trouble and Was Rewarded 56
VII. How Aukele Became the Husband of Namakaokahai 62
VIII. How Aukele Was Carried off to the Cliff by Halulu 64
IX. How Aukele and Namakaokahai Showed Their Useful
Things 68
X. How the Brothers-in-law of Aukele Taught Him to Fly 72
 XI. How Namakaokahai Gave Everything to Aukele, and the 74
Battle Between Kuwahailo and Aukele
XII. Relating to Kaumaiilunaoholaniku 80
XIII. How Aukele Went in Search of the Water of Life of Kane 82
XIV. How Aukele Brought Back to Life His Nephew and
Brothers 96
XV. How Namakaokahai Quarreled with Her Cousins Pele and
Hiiaka 102
XVI. Aukele’s Trip to Kuaihelani 108

History of Moikeha.

I. Moikeha, After a Sojourn in Tahiti, Returns to Hawaii 112

II. Moikeha’s Residence on Kauai 118
III. Prophecy in the Presence of Kila, and How Laamaikahiki
Could Be Found 126
IV. Reign of Kila and Jealousy of His Brothers 128
V. How Kila Was Left at Waipio and His Life There 132
VI. Kaialea’s Trip to Waipio and His Meeting with Kila 136
VII. Meeting Between Kaialea and Messengers from His
Mother Hooipoikamalanai 142
VIII. Kila Makes Himself Known to His Relatives 148
IX. Hooipoikamalanai and Sister at Waipio and Their Return
to Kauai 152
X. Story of Olopana and His Wife 154

Legend of Kila.

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

[1]
[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]

[Contents]

Story of the Formation of these Islands and Ka moolelo o ka

Origin of this Race. Aina ana ma keia
mau Mokupuni a
me ka laha ana o
keia Lahuikanaka.

CHAPTER I. MOKUNA I.

Prefatory Remarks. He mau olelo

mua.

There are twelve islands in this group and they are situated in the He umikumamalua ka nui
Pacific Ocean to the north of the Equator and between latitude 18° 54′ o keia mau Mokupuni, aia
and 22° 17′, in west longitude 154° 54′. The wise people are not all lakou e ku ana ma ka
agreed as to the origin of these islands, and some have thought that moana Pakifika nei ma ka
they appeared or grew up from the sea. But according to the history of akau o ka Poaiwaena ma
Hawaii, the ideas of the learned historians were entirely different from waena o ka latitu 18° 54′
that theory. According to the traditions of Wakea 1 and his wife Papa, a hiki aku i ka 22° 17′; ma
these islands were the real children of this pair, being born of Papa and ka lonitu komohana 154°
having Wakea for their father. Hawaii was the first child of Papa and 54′. Aole he akaka loa o
Wakea, and some time afterwards Maui was born, and in this manner ka manao o ka poe
there were successive births of eleven islands. But Kahoolawe was not naauao, i loaa ai keia
born of Papa and Wakea, but according to the tradition or legend of mau Mokupuni, ua
Haumea, Hina 2 was the one who gave birth to this island and it was manao kekahi poe, ua
called Kahoolawe. puka mai keia mau aina
mai loko mai o ka moana.
Aka ma ka moolelo o
Hawaii nei, he okoa loa
ka manao o na kakaolelo
akamai no keia mau
Mokupuni. Ma ka moolelo
nae o Wakea laua me
 kana wahine me Papa, i
hanau maoliia mai keia
mau aina mai loko mai o
laua. O Hawaii ke keiki
mua a Papa laua me
Wakea, a mahope hanau
mai o Maui, a pela i
hanau ai a he
umikumamakahi moku, a
o Kahoolawe ka 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 Ma ka moolelo hoi o
Hawaii was found by a fisherman, and that Opuukahonua was the Opuukahonua, ua oleloia,
progenitor of this race; and this is the story as told by the historian i loaa o Hawaii nei i
named Kahakuikamoana, one of the famous men belonging to the lawaia ia, a o
order of priesthood. It is handed down in mele or poetic form: Opuukahonua ke kupuna
mua o ka laha ana o keia
lahui. A penei ka olelo a
kekahi kanaka kakaolelo
o Kahakuikamoana kona
inoa, kekahi kanaka
kaulana o loko o ka papa
kahuna o ka
oihanakahuna. Ua hakuia
ma ke mele:

Then arose Hawaiinuiakea, 1 Ea mai Hawaiinuiakea, 1

Arose from inside, from the inner darkness. Ea mai loko, mai loko mai
Then appeared the island, the land, o ka po.
The row of islands of Nuumea, Puka mai ka moku, ka
The group of islands on the borders of Tahiti. aina,
Maui was born an island, a land, 2 Ka lalani aina o Nuumea,
A dwelling place for the children of Kamalalawalu. Ka pae aina o i kukulu o
Kuluwaiea of Haumea as the husband, 3 Tahiti.
Of Hinanuiakalana as the wife Hanau o Maui he moku,
Was born Molokai, a god, a priest, he aina, 2
The first morning light 4 from Nuumea. Na kama o Kamalalawalu
Here stands the king, the heavenly one, 5 4 e noho.
The life-giving water-drops, from Tahiti. Na Kuluwaiea o Haumea
Lanai was found, an adopted child. he kane, 3
It was Keaukanai who had married, 5 Na Hinanuialana he
Had married with Walinuu from Holani, [4] wahine
The sacred albino 6 of Uluhina. Loaa Molokai, ke akua,
Kahoolawe was born, a foundling. 7 he kahuna,
Uluhina then was called upon, 6 He pualena no Nuumea,
The navel of the little one was cut, Ku mai ke alii ka lani. 4
The afterbirth of the child that was thrown Ka haluku wai ea o Tahiti.
Into the folds of the rolling surf, Loaa Lanai he keiki
The froth of the heaving sea, hookama.
Then was found the loin cloth for the child. Na Keaukanai i moe aku,
Molokini the island 5
Is the navel string, the island is the navel string. Moe ia Walinuu o Holani,
Now stands forth Ahukinialaa, 7 [5]
A chief from the foreign land, He kekea kapu no
From the gills of the fish, Uluhina,
From the overwhelming billows of Halehalekalani. Hanau Kahoolawe, he
Then was born Oahu, a wohi, 8 lopa.
A wohi through Ahukinialaa. Kiina aku Uluhina 6
From Laakapu, who was the man, 8 Moku ka piko o ke
From Laamealaakona a woman kamaiki,
Who sickened of the child conception, Ka iewe o ke keiki i lele
Who sickened carrying the chief Nuupoki, I komo i loko o ka ape
At the sacred temple of Nonea nalu,
During the lightning in the sacred night of Makalii. 9 Ka apeape kai aleale,
Then was born Kauai, a chief, a prince, a kingly scion Loaa ka malo o ke kama,
Of the chiefly cluster belonging to Hawaii; O Molokini ka moku
Hawaii the foremost head of the islands He iewe ia-a. He iewe ka
That was spread out by Kalani. 10 9 moku.
The ships sailed freely to Holani, Ku mai Ahukinialaa, 7
To the sacred precincts of freedom. He alii mai ka nanamu,
Stand firm for the land of Kane Kanaloa, Mai ka api o ka ia,
The barbed spear from Polapola, Mai ka ale poi pu o
That pricked and uplifted Wanalia. Halehalekalani.
Wanalia was the man 10 Loaa Oahu, he wohi,
And Hanalaa was the woman, He wohi na Ahukinialaa.
Of them was born Niihau, a land, an island, Na Laakapu he kane ia, 8
A land at the roots, 11 the stem of the land. Na Laamealaakona he
There were three children among them, wahine.
Born in the same day, Hookauhua, hoiloli i ka
Niihau, Kaula, ending with Nihoa. Nuupoki alii,
The mother then conceived no more, Ka heiau kapu a Nonea
No island appeared afterwards. I kauila i ka po kapu o
It is Kalani who consecrates the islands, 11 Makalii.
Exalted in Nuumea Hanau Kauai he alii, he
Among the royal cluster of Kaialea. kama, he pua alii,
It is the conqueror 12 who governs the islands. He huhui alii, a Hawaii,
The thirds were joined together by Kalani; 13
Hilo, and Puna, and Kau were thrown in. Na ke poo kelakela o na
Kalani stands forth with the priest moku.
And inspected Maui of Kama. 14 I paholaia e Kalani. 9
It was not long when he circuited the island Holo wale na moku i
Through the support given by Kalanimakahakona, Holani,
The young brave that was foremost and highest, I ka wewehi kapu a ka
The great soldier of victories, lanakila.
The one who conquered Oahu, Kulia i ka moku a
And the islands heard to their ends Kanekanaloa,
To the relief of Kauai through peace. Ka ihe laumaki i
All the islands were circled by Kalani, Polapola.
By Kalanialonoapii, 15 Nana i mahiki Wanalia.
From the royal stem of Haloa. O Wanalia ke kane, 10
Then Hawaii the island became prominent; O Hanalaa ka wahine,
Became prominent and victorious. 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 Ma keia mele i hakuia e
historical legend of the derivation of these islands is explained, and it Kahakuikamoana, ua
seems it was from Tahiti that the first people of this race came, but it is maopopo ka
not made plain by the lines of this song [6]how the race spread mookuauhau o ka loaa
throughout the group. It is only the birth of the islands that is referred to ana o keia mau aina. A
and made plain by this history, tradition or recital of events, and it is mehe mea la no loko mai
well to look at the genealogy of the islands and see how they (the o Tahiti ka hoomaka ana
islands) became land according to the setting of historical events e loaa na kanaka ma keia
shown in the following chapter. mau 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 Mokupuni ka
mea i hoomaopopo ia ma
keia mookuauhau, a he
pono ke nana i ka
moolelo o ka aina ana 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 Ma keia moolelo o keia
with the group of islands of Tahiti, and it would seem the Tahitian mokuna, ua hoea wale
Islands were the first group in this Pacific Ocean, and Hawaii was of a mai o Hawaii mai ka
later appearance, as shown by the lines in the mele composed by moana mai, i huipuia me
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 Nuumea;
The group of islands at the borders of Tahiti.” 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 the Ma ka nana ana i kahi i
same as Hawaii’s, just appearing from out of the sea, and here are puka mai ai o Maui, ua
some of the lines of the mele composed by Kahakuikamoana before like ko laua loaa ana me
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 Haumea
It was Hinanuialana the wife, 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 appeared Ma ka moolelo hoi o
from, but it is told in the tradition that Lanai was a foster child. That is Lanai, aole i haiia mai
clearly shown in the mele of Kahakuikamoana in the fourth verse kona wahi i puka mai ai,
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 Tahiti.
Lanai was found an adopted child.”[8] 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 Uluhina, moolelo no Kahoolawe,
a very high chief. He was a chief who cut the navel of new born babes. mehe mea la no Hawaii
And this is the legend concerning Molokini: “When Walinuu gave birth nei o Keaukanai, a no
to Kahoolawe Uluhina was called upon to come and cut the navel of Holani mai o Walinuu. O
the child Kahoolawe, and when he came and had cut the navel he took ka moolelo hoi no
the placenta and girt it on as a loin cloth. He then threw it into the sea Molokini, ua oleloia, he
and Molokini arose formed from the afterbirth of Kahoolawe and the malo no Uluhina, he alii
loin cloth of Uluhina,” the very name Molokini being a contraction of the nui, he alii oki piko no na
words malo and Uluhina and should read this way in the song, verse 6: keiki hanau hou. A 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, Moku ka piko o ke
The afterbirth of the child that was thrown kamaiki,
Into the folds of the rolling surf; Ka iewe o ke keiki i lele
The froth of the heaving sea, I komo i loko o ka ape
Then was found the loin cloth for the child. nalu;
Molokini the island Ka apeape kai aleale,
Is the navel string, Loaa ka malo o ke kama.
The island is a navel string.” 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 Ma ka moolelo hoi o
of the blood, born of Ahukini-a-Laa and Laamea-laakona, and this is Oahu, ua oleloia, he alii
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 and Ma ka moolelo hoi o
had different fathers. Because Ahukinialaa lived with Laamealaakona Kauai, ua oleloia, hookahi
and Oahu was born a wohi, then Laakapu lived with Laamealaakona makuawahine o Oahu me
and Kauai was born and this is how the legend runs: When Kauai, a ua okoa na
Laamealaakona first had the child-sickness when conceiving Kauai, makuakane; no ka mea,
she was in the sacred house in the enclosure of the heiau (temple) of o Ahukinialaa kai noho
Nonea, and on a day of the month of Makalii, the day in which the aku ia Laamealaakona,
lightnings flashed around this heiau, that was the day Kauai was born, hanau Oahu he wohi; a
and this is the king who united with the royal line of Hawaii. And this is noho aku hoi o Laakapu
how the legend runs in the part concerning Kauai in the mele ia Laamealaakona,
commencing with verse 8: 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, he
There were three children of them 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 composed Ma ka nana ana i ka
by the great historian, one of the chiefs’ most renowned historians of moolelo o keia mau aina,
Hawaii nei. But we cannot certify to the absolute truth of the story; ua hoomaopopoia ma
there are several other stories very much like these, but which one is kela mele a kela
the real truth it is hard to tell. In the story or tradition of Wakea the kakaolelo nui, kekahi o ko
origin of these islands is plainly told, and there are also meles reciting ke alii mau kakaolelo
the doings of Wakea with regard to the peopling of these islands. One kaulana o Hawaii nei.
of the songs was composed by Pakui, 21 a historian and a famous Aka aole nae e hiki ke
composer of songs, and he was classed among the high priests of the hooiaio a hoohiki no ka
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 the Ma ka moolelo hoi o
progenitors of Hawaii nei. There were twenty-four generations before Opuukahonua, ua oleloia
Wakea, and as there were seventy-five generations from the time of i loko oia moolelo, oia na
Wakea would make ninety-nine generations from Opuukahonua to that kupuna mua o Hawaii
of Kamehameha, therefore, till the reign of Kamehameha IV makes nei, he iwakalua-
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 the Ma ka moolelo o Wakea,
first parents of these lands, and that it was by them that the people ua olelo nui ia, oia na
were propagated, and that they were the ancestors of the chiefs of kupuna mua o keia mau
these islands. It is told in the history of Wakea and his wife Papa that aina, a ma o laua la i laha
these islands were born from them. And some of the historians mai ai na kanaka, a o
believed that these islands were really made and put together by the laua na kupuna alii o keia
hands of Wakea. But one of the priests, called Pakui, who was a great noho ana. Ua oleloia ma
historian of Kamehameha’s time and a lineal descendant of historians ko Wakea mookuaahau
from the very darkest ages, says “these islands were really born.” And laua a me kana wahine o
this is how he composed his mele reciting the events which gave birth Papa, ua hanau mai keia
to these islands: 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 moku;
Papa was prostrated with Kanaloa, an island, 20 I hanauia he alo lani,
Who was born as a birdling; 26 as a porpoise; He Uilani-uilani, 15
A child that Papa gave birth to, Hei kapa lau maewa.
Then Papa left and went back to Tahiti, He nui Mololani no Ku, no
Went back to Tahiti at Kapakapakaua. Lono,
Wakea then slept with Kaula wahine 25 No Kane ma laua o
And Lanai Kaula was born, Kanaloa.
The first-born child of that wife. Hanau kapu ke kuakoko,
Then Wakea turned around and found Hina, Kaahea Papa ia Kanaloa,
Hina was found as a wife for Wakea, he moku, 20
Hina conceived Molokai, an island; 30 I hanauia he punua he
Hina’s Molokai is an island child. naia,
The plover Laukaula told the tale He keiki ia na Papa i
That Wakea had slept with a woman. hanau,
Fierce and fiery was the anger of Papa. Haalele Papa hoi i Tahiti,
Papa came back from within Tahiti; 35 Hoi a Tahiti
Was angry and jealous of her rivals; Kapakapakaua.
Was wild and bad-tempered toward her husband, Wakea, Moe o Wakea moe ia
And slept with Lua for a new husband. Kaulawahine 25
Oahu-a-Lua was born, Hanau o Lanai Kaula.
Oahu-a-Lua, an island child; 40 [14] He makahiapo na ia
A child of Lua’s leaf-opening days. 27 wahine.
Went back and lived with Wakea. Hoi ae o Wakea loaa
Papa was restless with child-sickness, Hina,
Papa conceived the island of Kauai Loaa Hina he wahine
And gave birth to Kamawaelualanimoku. 28 45 moe na Wakea,
Niihau is the last droppings; Hapai Hina ia Molokai, he
Lehua was a border, moku, 30
And Kaula the closing one O Molokai a Hina he keiki
For the low coral islands; moku.
The low white-marked isles of Lono, 50 Haina e ke kolea o
The Lord Lono of Kapumaeolani. 29 Laukaula
The rain dispelling conch 30 of Holani, Ua moe o Wakea i ka
The big-rain dispelling conch of Kahaimakana. wahine.
It was the second lordly child, Kaponianai, O ena kalani kukahaulili o
From the I, the sacred I 31 of Kaponialamea. 55 Papa.
The dark dye, blue dye, the black dye, 32 Hoi mai Papa mai loko o
The anointed; the anointed destined to war; Tahiti; 35
That is Papa-a. Papa-a. Inaina lili i ka punalua;
Hoohokukalani, Hae, manawaino i ke
The high chiefess, Hoohokukalani, 33 60 kane, o Wakea,
The chiefess of the loud voice, Moe ia Lua he kane hou
Reverberating, crackling, sharpened. ia.
That is modified and pared down Hanau Oahu-a-Lua,
As leaves which are worn to thinness. Oahu-a-Lua, ke keiki
Wakea was the resemblance, 65 moku, 40 [15]
It was Haloa 34 that was theirs, He keiki makana lau na
It was Piimai, Wailoa, and Kakaihili 35 Lua.
That was settled by the royal owl, Hoi hou aku no moe me
The owl of the still eyes 36 Wakea.
That sails on the beach and to windward 70 Naku Papa i ka iloli,
As a kite of the sacred chief Hoohapuu Papa i ka
That was folded and united in the same wohi moku o Kauai
That was Ahukaiolaa and was Laa- -a-. Hanau
Laamaikahiki was the chief. Kamawaelualanimoku, 45
Then Ahukinialaa, 75 He eweewe Niihau;
Kukonaalaa, He palena o Lehua,
And the parent Laulialaa; He panina Kaula.
The triplets of Laamaikahiki O ka Mokupapapa.
The sacred first-born of Laa Na papa kahakuakea o
Who were born on the same day. 80 Lono, 50
The birth-water broke, gushed forth with the birth showing. O Kahakulono o
The navel is Ahulumai, Kapumaeolani.
The royal navel, O Kapuheeua o Holani.
The very innermost royal heated navel. 37 Kapuheeuanui o
The offspring of Kalani, the heavenly one, 85 Kahaimakana,
Was Puaakahuoi, Na Kekamaluahaku,
Kamalea and Makahiko of Piliwale, Kaponianai,
Kamaiolena, Kahaloalena, I ka I, kapu I o
Halolenaula, Kalanimanuia, Kaponialamea 55
The highly praised one of Manuia. 90 Ponihiwa, Poniuli,
The yellow dog that was reddened Poniele,
To beget full friendship, Kaponi, Kaponi,
That is Kaunui of Kanehoalani. Kaponiponikaua;
This is the water-gourd of Hoalani, O Papa-a-, O Papa-a-.
It is Kaeho Kumanawa 95 O Hoohokukalani.
At the liver near the chest bone, Ka lani, o Hoohokukalani,
The changing thought 38 60
That controls the muscles of the eye He lani hoowawa,
Which is uncovered and unties the knot. Wawa, wawaka,
The floating flower on the royal platform. 100 nihoniho.
I am Kapuakahi 39 Kuaana from Kane, I nihia i kolia.
The wife who lived with Iwikauikaua 40 I pipaia ka lau a lahilahi.
Who begat Kaneikauauwilani, O Wakea ka maka, 65
The crest-breaking surf O Haloa ka hiona.
That breaks double; 41 105 O Piimai, o Wailoa, o
The high-combing wave that broke over the royal foam, Kakaihili.
The broken waves that suck and draw towards the deep,
That twisted and absorbed Liloa, Nononoho kau e ka pueo
The one of the royal belt: [16] alii,
Liloa of Paakaalana, the adept in heavenly lore. 110 Ka pueo makalulu
The royal offspring was Hakau. I loha i ke kaha i ka pea
The message that was shot outside was 70
The sounding conch that disputes the claims of Umi, I ka lupe o na lani kapu
Which was a bravado of Umi’s at the royal precincts. 42 I Apikina, i huia lakou a
The great precinct of Mako 115 ka wohi kahi,
Of Makakaualii, the heavenly chief; Ahukaiolaa-a, O Laa-a-
The rift in the heavenly depths, Laamaikahiki ke alii.
The white thunder clap of Kapaikauanalulu. O Ahukinialaa, 75
The water-stone of Hina of the sounding drops, O Kukonalaa,
The very topmost sprouting leaves of the heavenly bud. 120 O Laulialaamakua,
From thence sprang Kuauwa, 43 a chiefly branch, O na pukolu a
Kamehameha that stands alone at Kawaluna. Laamaikahiki.
The lower step, the highest step at Hakawili He mau hiapo kapu a Laa
That is heavy and burdened by the kapus. Hookahi no ka la i hanau
The sacred sweat from Maheha, 44 125 ai. 80
The black lips that Hakau hung up on Hawaii. 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.
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