A Good Life on a Finite Earth: The

Political Economy of Green Growth

Daniel J. Fiorino
Visit to download the full and correct content document:
https://ebookmass.com/product/a-good-life-on-a-finite-earth-the-political-economy-of-
green-growth-daniel-j-fiorino/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Life on Our Planet: A Stunning Re-examination of

Prehistoric Life on Earth Tom Fletcher

https://ebookmass.com/product/life-on-our-planet-a-stunning-re-
examination-of-prehistoric-life-on-earth-tom-fletcher/

The Last Dog on Earth Adrian J. Walker

https://ebookmass.com/product/the-last-dog-on-earth-adrian-j-
walker/

F. A. Hayek: Economics, Political Economy and Social

Philosophy Peter J. Boettke

https://ebookmass.com/product/f-a-hayek-economics-political-
economy-and-social-philosophy-peter-j-boettke/

eTextbook 978-0321729712 Biology: Life on Earth

https://ebookmass.com/product/etextbook-978-0321729712-biology-
life-on-earth/
Finite Mathematics, 6th Edition Daniel Maki

https://ebookmass.com/product/finite-mathematics-6th-edition-
daniel-maki/

The Fifteen Wonders of Daniel Green Erica Boyce

https://ebookmass.com/product/the-fifteen-wonders-of-daniel-
green-erica-boyce/

New Perspectives on the History of Political Economy

1st Edition Robert Fredona

https://ebookmass.com/product/new-perspectives-on-the-history-of-
political-economy-1st-edition-robert-fredona/

The Political Economy of Geoeconomics: Europe in a

Changing World Milan Babi■

https://ebookmass.com/product/the-political-economy-of-
geoeconomics-europe-in-a-changing-world-milan-babic/

Fueling Resistance: The Contentious Political Economy

of Biofuels and Fracking Kate J. Neville

https://ebookmass.com/product/fueling-resistance-the-contentious-
political-economy-of-biofuels-and-fracking-kate-j-neville/
A Good Life on a Finite Earth
 STUDIES IN COMPARATIVE ENERGY
AND ENVIRONMENTAL POLITICS

Series editors: Todd A. Eisenstadt, American University,

and Joanna I. Lewis, Georgetown University

Democracy in the Woods: Environmental Conservation

and Social Justice in India, Tanzania, and Mexico
Prakash Kashwan
A Good Life on a Finite Earth
The Political Economy of Green Growth

DANIEL J. FIORINO

1
1
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.

Published in the United States of America by Oxford University Press

198 Madison Avenue, New York, NY 10016, United States of America.

© Oxford University Press 2018

All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
by law, by license, or under terms agreed with the appropriate reproduction
rights organization. Inquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above.

You must not circulate this work in any other form

and you must impose this same condition on any acquirer.

Library of Congress Cataloging-in-Publication Data

Names: Fiorino, Daniel J., author.
Title: A good life on a finite earth : the political economy of green growth / Daniel J. Fiorino.
Description: New York, NY : Oxford University Press, 2018. |
Series: Studies of comparative energy and environmental politics |
Includes bibliographical references and index.
Identifiers: LCCN 2017020886 (print) | LCCN 2017047583 (ebook) |
ISBN 9780190605827 (Updf) | ISBN 9780190605834 (Epub) |
ISBN 9780190605803 (hardcover : acid-free paper) | ISBN 9780190605810 (pbk. : acid-free paper)
Subjects: LCSH: Environmental economics. | Environmentalism—Economic aspects. |
Economic development—Environmental aspects. | Environmental policy—Economic aspects.
Classification: LCC HC79.E5 (ebook) | LCC HC79.E5 F5147 2018 (print) | DDC 333.7—dc23
LC record available at https://lccn.loc.gov/2017020886

9 8 7 6 5 4 3 2 1
Paperback printed by WebCom, Inc., Canada
Hardback printed by Bridgeport National Bindery, Inc., United States of America
To Beth Ann
 CONTENTS

List of Tables, Figure, and Box ix

Foreword xi
Preface xv

1. Two Worlds Colliding 1

2. What Is Green Growth? 25

3. Ecology and Economy: Partners or Antagonists? 50

4. Ecological Governance 74

5. Inequality and Green Growth 98

6. The Green Growth Policy Agenda 123

7. Prospects and Politics in the United States 150

8. Can Change Happen? 179

Notes 205
References 207
Index 235
 LIST OF TABLES, FIGURE, AND BOX

TABLES

2.1. Intellectual Antecedents of the Green Growth Concept 33

2.2. Definitions of the Green Growth/​Green Economy Concept 38
4.1. Relative Degree of Policy Integration in Democracies 92
5.1. Gini Coefficients and Poverty Rates in Selected OECD Countries 103
6.1. Elements of the Green Growth Policy Agenda 135
7.1. Selected Country Rankings: Environmental Performance Index 155
7.2. High, Middle, and Low Ranking States in the Air, Climate,
and Energy Index 158
7.3. Congressional Voting on Major Environmental Laws 169
8.1. Elements of a Politics of Green Growth 199

FIGURE

3.1. Relationship of Pollution Drivers, Energy Consumption,

and Emissions 59

BOX

7.1. Statements Casting the Clean Power Plan as a Zero-​Sum Policy 175
 FOREWORD

Desperate times call for desperate measures and creative thinking. The central-
ity of climate change and strong and proactive energy and environmental poli-
cies is under question, at least in the United States, where this new book series
is being launched. Despite the bedrock consensus in the scientific community
about the need to diversify the earth’s sources of energy and find also other
means of drastically cutting greenhouse gas emissions, important sectors of
the public—​and now political leadership—​question these facts. This backdrop
offers us a particularly auspicious moment to launch our new book series with
Oxford University Press and to introduce the second title in the new series,
“Studies in Comparative Energy and Environmental Politics.” We are striving to
launch the series at a moment of particular flux in US policies because we think
that by focusing more concertedly on the advancements made in some parts of
the world regarding energy and environmental policies, we can help showcase
and compare for scholars, students, and practitioners everywhere the quickly
emerging advances and best practices in empirical research, policymaking, and
implementation. We can think of no better book to help us showcase the objec-
tives of this new series than Dan Fiorino’s empirically grounded and innova-
tively argued monograph, A Good Life on a Finite Earth: The Political Economy
of Green Growth.
While the previous generation of global environmental politics research
focused primarily on environmental treaty making, this new era of envi-
ronmental governance has shifted, for a host of reasons, to a need to better
understand the development and implementation of national and subnational
policies. This requires both an in-​depth understanding of domestic contexts as
well as a complex understanding of the relationship between state actors across
all levels of governance as well as nonstate actors. Our premise in the series is
xii foreword

that few studies exist to systematically address the domestic energy and envi-
ronmental policy strategies of the world’s nations. National and subnational
solutions also are increasingly being viewed as vital in the face of international
negotiation stalemates. In addition, as developing and emerging economies
play ever increasing roles in global energy and climate challenges and solutions,
more focus on these regions is particularly important. Of course, as Professor
Fiorino’s book shows us, new forms of thinking about economic growth and
development in industrial economies—​where energy usage and environmental
degradation disproportionately impact the rest of the world—​are also central
to creating a better future.
Seeking to reframe debates about sustainable growth away from the tra-
ditional dichotomy between growth and environmental protection, Fiorino
provides an important argument that these two goals may be complementary
rather than opposed. Indeed, he argues in the preface that “the business-​as-​
usual brown [growth] scenario is irresponsible and ultimately a recipe for a
fundamentally different and damaged world.” At the same time, Fiorino warns
that the opposite perspective, of “rejecting growth” is “politically unrealistic,
economically risky, socially unfair, and undermines our ability to deal with the
sources of ecological degradation and threats to our collective well-​being.”
A Good Life on a Finite Earth refutes the conventional argument that unqual-
ified growth is beneficial for the environment, or even for the economy. In this
era of policy polarization and an increasingly narrow focus on evaluations of
environmental policies, Professor Fiorino steps back and takes a larger view
and admonishes us that the discussion needs to be reformulated, as entrenched
interests have gotten us stuck in the endless debate over whether economic
growth requires a smaller role for government while environmental protec-
tion may need a larger one. The critique is an important one, which the author
makes with compelling and well-​stated claims; indeed, even this clear and cut-
ting diagnosis of the problem would have constituted a successful book. But
Professor Fiorino’s contribution goes much further.
After discrediting the futility of much of the existing debate between either
unrestrained and unguided or no growth, he picks up the pieces to structure a
new and proactive approach for how to define green growth, understand poli-
cies which can lead us there, and to take stock of the progress already being
made—​mostly by subnational entities in the United States—​when we dare to
contemplate strong economic growth with responsible environmental stew-
ardship. Indeed, a rich policy stream has emerged through which subnational
actors, from city mayors and activists to supranational actors such as the World
Bank and United Nations Environment Program, have recognized the “critical
interactions among issues like energy and water, food and climate, or energy
foreword xiii

and health.” These interactions can be (and are being) studied and addressed
interactively and dynamically, rather than through the more static and unidi-
mensional approaches taken separately to address each issue during “first gen-
eration” efforts to solve them. Using stream theory to convey how the agenda
might be reset, and the Advocacy Coalition Framework model to consider con-
crete interest-​group coalitions and how these might involve subnational actors,
the author offers the beginning of a strategy for formulation of a green growth
coalition in the United States.
Fiorino’s far-​reaching and ambitious book lays the groundwork for our
series, along with the first book in the series, Prakash Kashwan’s outstanding
monograph, Democracy in the Woods: Environmental Conservation and Social
Justice in India, Tanzania, and Mexico. Kashwan’s book was in press when
arrangements were finalized to launch the series, but the editors felt it would
be an important cornerstone—​along with A Good Life on a Finite Earth—​to
lay the foundation for our title list. Kashwan’s book traces the effects of domi-
nant political party intermediation of forest and land rights into policy on
redistributive policies, be they inclusive (Mexico), or exclusive (Tanzania and
India). Democracy in the Woods also sets the series on track with meticulous
and explicit comparisons among the three countries’ policy inputs (which vary
according to impacts of party involvement in setting land policy) and divergent
policy outcomes.
Taken together, the books offer an auspicious beginning to the series, which
we hope will unearth new arguments, perspectives, and comparisons relating
to how energy and environmental policies are being retooled and redirected to
contribute to our collective well-​being and ensure the continuance of A Good
Life on a Finite Earth. This is an ambitious agenda for a book series, but in
these times the stakes are high if we fall short. More importantly, Kashwan and
Fiorino embraced this challenge, and we look forward to continuing to strive
for excellence in forthcoming contributions to this series. We congratulate
Dan Fiorino on his contribution, and thank our colleague Angela Chnapko of
Oxford University Press for her steady guidance and leadership.
Todd A. Eisenstadt and Joanna I. Lewis
Editorial Board
Co-​editor Todd A. Eisenstadt, American University (USA)
Co-​editor Joanna I. Lewis, Georgetown University (USA)
Members:
Moises Arce, University of Missouri (USA)
Guri Bang, Center for International Climate Research (Norway)
Navroz K. Dubash, Centre for Policy Research (India)
Jennifer Hadden, University of Maryland (USA)
xiv foreword

Kathryn Hochstetler, London School of Economics (Great Britain)

Llewellyn Hughes, Australian National University (Australia)
David Konisky, University of Indiana (USA)
Denise Mauzerall, Princeton University (USA)
Simone Pulver, University of California-​Santa Barbara (USA)
Miranda Schreurs, Technical University of Munich (Germany)
Erika Weinthal, Duke University (USA)
 PREFACE

Since the beginning of the 1970s, the United States and many other nations
have been engaged in an effort to protect the environment and public health
against a variety of threats: air and water pollution, harmful chemicals, loss of
ecosystems, land degradation, habitat and species loss, and now climate change
and its manifold consequences. There have been modest successes, to be sure.
Especially in the United States, environmental conditions would be far worse
without such innovations as the Clean Air Act, Clean Water Act, National
Environmental Policy Act, and other laws and policies that, whatever their
flaws, delivered a far better, healthier environment.
In my 2006 book on The New Environmental Regulation, I was concerned
about the effects of a regulatory system that focused too narrowly on simple
compliance, failed to distinguish among levels of performance by regulated
firms, and prescribed solutions that constrained innovation and creativity in
solving environmental problems. The challenge there was the limitations in
environmental regulation given the changes that had occurred since the 1970s.
Those issues still are relevant, but this book examines an even larger set of chal-
lenges: the growing pressures that economic growth and activity are placing on
the planet. Despite the best efforts of critics of ecological protection to dismiss
the threats to our ecological and thus to our economic and social well-​being, the
worlds of ecology and economy are on a collision course.
The case in this book is based on several assumptions. The first is that econo-
mies will grow, at least until external ecological (energy or water crises or mass
climate migrations) or other events (global military conflict or major failures
in the financial sector) stop or reverse growth. Like it or not, there are simply
too many forces driving the global growth machine (discussed in Chapters 1
and 3) to expect leaders and institutions at many levels of government delib-
erately to shrink or constrain the scale of their economies. It makes sense to
rethink the purpose and quality of economic growth—​of a good life on a finite
xvi P reface

earth—​and the effects it has on ecology and health, but focusing on stopping or
reversing economic growth is a distraction from the need for greener growth.
As important, or perhaps even more important than growth itself, is a degree
of fairness in distributing the benefits of that growth. Although economic
equity and fairness have been a normative theme in the environmental policy
field, I think there is a practical dimension to this issue as well, as examined in
Chapter 5. More equitable societies may have an edge in achieving green or at
least far greener growth.
Another assumption is that a transition to durable green growth is most
likely to occur under a modified version of existing economic and political sys-
tems. Simply railing against capitalism or calling for a departure from demo-
cratic governance, in my view, will not address the conflicts between unabated
growth and local, regional, and global ecological limits. Capitalism has been
hard on ecosystems and resources, to be sure, but most other economic systems
have been worse. The key to green growth is to restructure economic systems
to account for the deficiencies in markets, institutions, and investments, and
to link economic and ecological goals in positive ways. Although democratic
governance is not the only way to accomplish this, and other models may work
in some settings, it is the established and transitional democracies that may
offer the best hope for effective ecological governance and green growth, as
discussed in Chapter 4.
A third assumption is that a rich and varied set of policy solutions exists
for advancing a green growth agenda, as presented in Chapter 6. Nearly half a
century of experience with such issues as air and water pollution, habitat and
species loss, and the like has generated a great number of policy solutions and
evidence on their effectiveness, fairness, and feasibility. The challenge is not
a lack of policy solutions; it is the inability to get political systems to get past
short-​term, narrow interests.
The final two chapters apply the analysis and evidence from the first six to
the United States, specifically to its capacities for undergoing a durable transi-
tion to green growth. Viewed as a leader in the 1970s and in some respects into
the 1990s, the United States has been evaluated less favorably for its ecologi-
cal performance over time. Many reasons have been given for this trend—​the
many institutional veto points that make change difficult; the rise of a conser-
vative political ideology, often captured in the term neo-​liberalism; the power
of brown sectors, like the fossil fuel industry; and a pluralist, fragmented, and
adversarial policy style, to name a few. All of these should be taken into account
in thinking about green growth politics and strategies.
Central to this book is the argument that a fundamental, long-​term transi-
tion to a far greener growth path is necessary. Unguided growth that is insen-
sitive to ecological limits is a path to disaster. Even a strategy of balancing
P reface xvii

trade-​offs—​of minimizing negative rather than seeking out positive ecology–​

economy relationships—​will not get the job done in the next several decades.
What follows is a path to a pragmatic way of responding to this challenge.
Although this book focuses at many points on the United States, it also is a
book on comparative ecological politics. Indeed, the first five chapters are inter-
national and comparative in their review of research and issues related to green
growth. Only the final two chapters are focused on the United States, where
American institutions and politics are my main concern.
I am indebted to a number of people for their support and assistance on
this book. I wish to thank Daniel Mazmanian, Manjyot Bhan, and the Oxford
University Press reviewers for reading and providing valuable suggestions for
the full manuscript. Riordan Frost provided expert research assistance and
editorial support from the start to the end of this project. James Meadowcroft
stimulated my interest in and appreciation of environmental concepts—​green
economy and green growth among them—​and offered insights and perspective
on this book in its early stages. I also wish to thank the entire team of authors
from the Conceptual Innovation in Environmental Policy project (MIT Press,
2017) for their critical perspectives on my early drafts of a chapter on green
economy, which greatly influenced my approach to this book. I learned a great
deal from Pete Andrews, Michael Kraft, Philip Vergragt, Johannes Stripple,
Karin Bäckstrand, Karen Baehler, Oluf Langhelle, Yrjo Haila, and the late Judy
Layzer. Thanks also go to my classes in environmental and energy policy in the
School of Public Affairs at American University for allowing me to test many
ideas and to series editors Todd Eisenstadt and Joanna Lewis.
Chapter 2 is based in part on material from my chapter on “The Green
Economy” in Conceptual Innovation in Environmental Policy, edited by James
Meadowcroft and Daniel J. Fiorino and published by MIT Press.
I am indebted to Angela Chnapko of the Oxford University Press for her
support and guidance in writing this book. Alexcee Bechthold and Alphonsa
Prabakaran guided this book through the production process, and Carol
Neiman served as an expert copy editor.
I want to thank Beth Ann Rabinovich for creating an ideal environment for
thinking, writing, and flourishing. My debt to her is reflected in the dedica-
tion to this book. Thanks also to Matthew and Jacob for making it all fun and
worthwhile.
Daniel J. Fiorino
Washington, DC
July 2017
A Good Life on a Finite Earth
Another random document with
no related content on Scribd:
O my love, come back!
Halemano then threw the kilu
and it again hit the mark,
counting him seven. Halemano
again took up the kilu and held it
in his hand; then he looked at
Kikekaala and from her to
Kamalalawalu. He then bent
forward and wiped away the
tears from his face, for his mind
went back to the time when they
lived in the forests of Moelana in
Kakele, Koolaupoko, Oahu; he
therefore chanted the following
lines:
Koolau is made hot by the
children who cry against the
cold,
My native land, where the sea
beats at the back
Of my companion who now
dwells in the calm,
Enjoying the Kanikoo rain of
Heeia,
That rain that makes the awa
leaves of Moelana glitter
Like a fatherless child in its
playfulness,
For it is affecting my body,
By its speechless messenger,
love.
Pehi aku la o Halemano i ke kilu
a pa i ka pahu, helu mai la ka
helu ai, o ka hiku ia. Lalau hou
no o Halemano i ke kilu a paa i
ka lima. Nana aku o Halemano
ia Kikekaala a pau ia, huli ae la
ia a nana ia Kamalalawalu, kulou
iho la a kaka ae la ka lima, i ka
waimaka, a ano wale mai la no
ka noho ana me ka wahine i ka
nahele o Moelana, ma Kekele i
Koolaupoko, Oahu. Nolaila, oli
aku la ia:
Wela Koolau i na keiki uwe anu,
Kuu aina kaikua e noho ai,
A kuu hoa e noho la i ka lai,
I walea i ka ua Kanikoo o Heeia,
I ka ua poai lau awa o Moelana
Me he keiki makua ole la ka
hone,
Ka hoolaau i kuu kino e,
Ka elele waha ole a ka manao.
Kuu wahine hoi e, hoi mai.
My love, O come, come back!
Halemano continued chanting
and throwing the kilu until he had
the required number, fifteen,
sufficient to win the contest; so
Kikekaala lost to Halemano and
she became his. 42 The contest
was then ended and they
prepared to retire, according to
the [256]wager. As they were
leaving the kilu house,
Kamalalawalu stepped in
between Kikekaala and
Halemano, 43 ready to ask to be
forgiven, but Kikekaala pulled
Halemano away, saying to
Kamalalawalu: “You deserted
him and here you are coming
after him again. He shall not
return to you.” As Kikekaala and
Halemano departed,
Kamalalawalu stood there
weeping; she placed her hands
at her back and as the tears
flowed down her face, she
chanted the following lines:
Koolau is burning with fire,
Koolau is burning with the fire of
the goddess;
It is raging in the uplands of
Hamakua,
Pela no ka hana ana a
Halemano, a hiki i na ai eo, he
umikumamalima, eo ae la o
Kikekaala ia Halemano,
makaukau ka hoi o Halemano
ma i ka hale e moe ai, no ka
hooko i ka laua pili. Ia wa, lele o
Kamalalawalu e aumeume ia
Halemano, aka, ua lele [257]mai o
Kikekaala me ka huhu inoino
loa, me ka olelo mai ia
Kamalalawalu: “He kane haalele
hoi nau, eia ka e kii mai oe. Aole
e hoi me oe.” No keia lilo o
Halemano ia Kikekaala, uwe iho
la o Kamalalawalu, a pea ae la
na lima i ke kua, a kau mai la i
keia mele, me ka waimaka e
haloiloi ana, mai na maka aku:
Wela Koolau i ke ahi e,
Wela Koolau i ke ahi a ka
wahine;
Ke noa la i ka uka o Hamakua,
I ka pokepoke a ka makani,
It is being cut up by the wind,
Causing anger and hatred,
Ill feeling and bad thoughts.
In these lines Kamalalawalu was
chanting of her rival Kikekaala,
for she had an unbecoming face
to look at. The closing lines are
in reference to her.
Kamalalawalu then continued:
Alas, thou art my bosom
companion, my love!
My companion of the cold watery
home of Hilo.
I am from Hilo, from the
calabash of Kulukulua, 44
From the arched sands at
Waiolama,
From the rain that pelts the
leaves of the breadfruit of
Piihonua;
For we live at the breadfruit trees
of Malama.
Love is shown by the tears,
Love is the friend of my
companion,
My companion of the thick
forests of Panaewa,
Where you and I have trod
without a third party;
A wela ka ukiuki me ka huhu,
O ka inaina o ke ino nau na kui.
Ma keia lalani mele a
Kamalalawalu, ua hoopili aku ia
no kana punalua, oia o
Kikekaala, no ka mea, he
helehelena inoino no kona ke
nana aku, a ua pili ia ia kela mau
lalani hope o keia mele:
Auwe kuu hoapili o ke kane e!
Kuu hoa o ka hale wai anu o
Hilo.
No Hilo hoi au no ka ipu a
Kulukulua,
No ke one holu i Waiolama,
No ka ua hehi lau ulu o
Piihonua,
I noho kaua i na ulu o Malama e.
Malama ke aloha i ka waimaka,
He makamaka ke aloha no kuu
hoa e,
Kuu hoa o ka nahele
uluwehiwehi o Panaewa,
A kaua i hele koolua ai aohe
kolu;
Hookahi kinikini o kuu kino,
Ke kuleana i noho ai i ka uka o
Laa—e.
Ua laa kuu kino i ke aloha,
Auwe kuu hoa, he kane—e,
Our only fellow traveler was my
love,
The only right we had for living in
the uplands of Laa,
For my body is sacred to thee,
my love.
Alas, O my companion, my love!
My love of the cold, watery home
of Hilo,
That friendless home where you
and I lived.
When Kamalalawalu ceased
chanting, she turned and looked
at Halemano. When she did, she
saw Kikekaala biting Halemano
in the side, so she chanted the
following lines:
The bite of a native is a sign of
treachery;
The stranger laughs, for it is a
sign of evil;
For you are then surrounded by
fine rain from the goddess.
I must be your wife and you my
husband,
My husband of the Kanikani rain
of the lehua trees of Makaulele.
It is being broken in large pieces
at Kumukahi Point,
Kuu kane o ka hale wai anu o
Hilo,
O ia hale makamaka ole i noho
ai.
A waiho o Kamalalawalu i ke oli
ana, huli ae la ia a nana aku i ke
kane ia Halemano, i nana aku ka
hana, e nanahu mai ana o
Kikekaala i ka aoao o Halemano,
kau hou aku la o Kamalalawalu i
keia oli:
Hoolawehala ka nanahu a ke
kupa,
Akaaka ka malihini he mea hewa
ia,
Puni hoi i ka ua awa a ka
wahine,
I wahine au i kane oe,
Kuu kane o ka ua kanikani lehua
o Makaulele
Ke haki manua mai la i ka lae o
Kumukahi;
Akahi la a ke aloha i hiki ai.
For love has come for the first
time this day.
Like the mouth of the Ohele
stream, it is changeable,
For the clouds are gathering in
the uplands of Piihonua,
O my love of the cold, watery
home of Hilo!
[258]
At the close of the chant,
Kamalalawalu was removed by
force by the officers of Kikekaala
to some other place. As she was
being led away she chanted
these lines:
The wind is blowing, it is the
Koolauwahine.
You will surely see Haili,
Haili the plain of lehua entwined
by the birds;
They are carrying away the awa
of Puna that grow on trees,
The sweet sounding oo 45 of the
forest,
Whose sweet notes can be
heard at eventide.
My companion of the cold,
watery home of Hilo,
That cold wet home where you
and I lived,
Ke olewa nei ka nuku wai o
Ohele,
Ke kaoo ae la ia uka o Piihonua,
Kuu kane hoi o ka hale wai anu
o Hilo e!
[259]
A pau keia oli ana a
Kamalalawalu, lawe aku la na
ilamuku o Kikekaala a ma kahi e
hoonoho, alaila, oli hou o
Kamalalawalu, penei:
A pa ka makani he
Koolauwahine,
E ike aku auanei oe ia Haili,
Haili kula lehua i wilia e ka
manu;
Ke lawe la ke awa kau laau o
Puna,
Ka oo kani leo lea i ka nahele,
E ano wale mai ana no i ke
ahiahi.
Kuu hoa o ka hale wai anu o
Hilo,
O ia hale koekoe a kaua i alo ai,
Auwe kuu kane aloha e!
O my own beloved husband! 46
At the end of this chant by
Kamalalawalu, Kikekaala said to
her: “You have no husband
because you are a woman who
has deserted her husband. I see
that you have come back to him,
but he will not go back to you.”
CHAPTER V.
Halemano Returns to Oahu,
Thence to Kauai.—
Kamalalawalu Follows Him.—
She Leaves and Settles on
Oahu.—Huaa and the King of
Hilo Send an Army to Secure
Her.—After a Slaughter of
Oahu Forces She Is Taken to
Hawaii.
After this, Halemano lived with
Kikekaala as husband and wife.
She held him very closely by day
and by night, and followed him
wherever he went, therefore he
became weary and greatly vexed
at her for keeping him shut up in
A pau ke oli ana a
Kamalalawalu, olelo aku o
Kikekaala: “Aole au kane, no ka
mea, he wahine haalele kane
oe, a eia ka e kii hou mai ana;
aole e hoi aku ke kane me oe.”
MOKUNA V
Hoi o Halemano i Oahu, Alaila, i
Kauai.—Hahai o Kamalalawalu
Iaia.—Noho a Hookahuahale Oia
ma Oahu.—Hoouna o Huaa a me
ke Alii o Hilo i Kekahi Puali e Kii
Iaia.—Mahope o ka Luku ia ana o
ko Oahu mau Kanaka, Hoihoi ia
Oia i Hawaii.
Mahope o laila, noho iho la o
Halemano me kana wahine hou
me Kikekaala; aole wa kaawale,
i ke ao a me ka po, i na la a pau
loa; nolaila, uluhua a ikiiki loa o
Halemano i ka paa mau i loko o
ka hale. No ia mea, olelo aku o
the house continuously. Because
of this Halemano one day said to
Kikekaala: “Say, I hear that aku
has become plentiful at the
Makaiula fishing grounds in
Kaelehuluhulu. You must
therefore allow me to go and
catch us some.” Kikekaala said:
“We must go together.”
Halemano said: “It will only delay
me. You must stay home. I will
go alone and shall return in no
time.” The wife at last consented
and Halemano set out.
On this trip Halemano set out
from Puaawela in Kohala; but
instead of going fishing, he set
out for Mokulau in Maui, 47 where
he landed. Kamalalawalu, on the
other hand, set out soon after
Halemano from Kohala, and
landed at Hamoa, in Hana, Maui,
and from that place continued on
her way along the Koolau side of
Maui. Halemano continued his
journey along the west side of
Maui, next landing at Lahaina.
In this journey made by the two,
many people followed them from
place to place, because they
admired their comeliness.
Halemano ia Kikekaala: “E
auhea oe, ke lohe mai nei au ua
aku o Mahaiula, i Kaelehuluhulu,
nolaila, e ae mai oe ia’u e holo
au e hi aku na kaua.” I mai o
Kikekaala: “O kaua pu no ke
holo.” I aku o Halemano: “E lohi
auanei, e noho oe, owau no ke
holo ae a hoi koke mai.” Ma keia
ae ana o ka wahine, holo aku la
o Halemano.
Ma keia holo ana a Halemano,
holo mai la ia mai Puaawela ma
Kohala, a hiki i Mokulau ma
Maui, pae. O Kamalalawalu hoi,
holo mai la ia mai Kohala mai a
pae ma Hamoa ma Hana i Maui,
hele ae la ia ma Koolau o Maui,
a pela no hoi o Halemano, hele
ma ke komohana o Maui a hiki i
Lahaina.
Ma keia haele ana o laua, ua
hahai na kanaka, ia laua, no ka
makemake i ka wahine a me ke
kane, i ka maikai a me ka nani
Kamalalawalu followed
Halemano 48 because she found
that she loved him and wished to
be taken back. In this journey,
Halemano next [260]stopped at
Hawe and Kekaa, Kaanapali,
and from this place he set out for
Mokuhooneki on Molokai, then
landing at Waikolu, on the
Kalaupapa side, where he
stayed for some time. When
Kamalalawalu set out from Hana
she landed at Kapua in
Kaanapali, then boarded a
canoe and landed at Kaluaaha,
West Molokai, and from that
place continued on to Kaluakoi
and Kaunakakai.
From Waikolu Halemano next
touched at Kailua, Oahu; and
from this place continued on to
Kualoa at the Kaoio point; then
on to Hauula; then to
Malaekahana; then Laiewai; then
Waialua; and then to the Kaena
point at Waianae where he
stayed. Kamalalawalu, on the
other hand, after leaving
Molokai, landed at Waikiki; then
from this place she next landed
at Ewa; then at Pokai; and from
this place she continued on to
launa ole. O ke kumu o ko
Kamalalawalu hahai ia
Halemano, o ke aloha no. Ma
keia hele ana, hiki aku la o
Halemano i Hawe a [261]me
Kekaa i Kaanapali, a malaila
holo aku la a pae ma
Mokuhooniki i Molokai, holo aku
la a pae ma Waikolu i Kalaupapa
mahope mai, noho iho la i laila.
O Kamalalawalu hoi, holo mai la
ia mai Hana mai a pae ma
Kapua i Kaanapali, ee mai la ma
ka waa a pae i Kaluaaha ma
Molokai komohana, hele aku la a
hiki i Kaluakoi a me
Kaunakahakai.
Holo mai la o Halemano, a pae
ma Kailua i Oahu, malaila aku a
hiki i Kualoa i ka lae o Kaoio.
Malaila aku a Hauula,
Malaekahana, Laiewai, Waialua,
ka lae o Kaena i Waianae, noho i
laila. Holo mai la o
Kamalalawalu mai Molokai mai
pae ma Waikiki, malaila aku a
Ewa, a Pokai, holo i Kauai, a
pae i Wailua, noho iho la i laila, o
Halemano hoi, holo aku la ia a
pae i Wailua, launa kamailio,
aole nae he pono o ka noho ana,
Kauai, landing at Wailua where
she stayed.
Halemano in the meantime also
set out and he too landed at
Wailua, where he met
Kamalalawalu and had a friendly
talk, but their living together was
not harmonious as before.
Kamalalawalu therefore returned
with a sad heart. 49 She then took
a canoe and set out from Kauai
and landed at Kaena Point; from
this place she continued on her
way to Waialua. From there she
journeyed to Kahuku; then to
Hauula; and then to Kualoa,
where she met Waiahole, a chief
of that place who was a single
man. He took Kamalalawalu as
his wife and they resided there
together.
After they had been living
together in this manner for some
time, a certain canoe set out
from Oahu for Puna, touching at
Kaimu, Kalapana. By this canoe
word was carried to
Kamiloholuiwaiakea that
Kamalalawalu was living in
Oahu. As soon as he received
this information he immediately
e like me mamua. Nolaila hoi
mai la o Kamalalawalu me ke
kaumaha. Holo mai la o
Kamalalawalu mai Kauai mai,
ma ka waa a pae ma ka lae o
Kaena, malaila aku ka hele ana
a hiki i Waialua, malaila aku a
Kahuku, a Hauula, a Kualoa.
Loaa o Waiahole, he ’lii no laila e
noho ana, aohe ana wahine;
lawe ae la ia ia Kamalalawalu i
wahine nana, a noho iho la laua
ma laila.
Ma keia noho ana a laua, he
kane a he wahine, holo aku la
kekahi waa mai Oahu nei aku a
hiki i Puna, ma Kaimu, i
Kalapana, pae i laila. Na ia waa i
olelo, lohe o Kamiloholuiwaiakea
ua noho o Kamalalawalu i Oahu
nei, hele aku la ia olelo ia Huaa
ke ’lii o Puna, a pela aku no a
lohe o Kulukulua ke ’lii o Hilo.
set out and informed Huaa the
king of Puna of the fact; and
from there word was carried to
Kulukulua the king of Hilo. After
the two came together to discuss
the matter, they said: “Yes, we
have given her our properties
with the idea of getting her to be
our wife, but we did not succeed.
Let us therefore go and make
war on those with whom she is
now living.”
As soon as they decided upon
doing this they began to prepare
about eight thousand canoes, 50
and also got together a very
large body of men who were
armed with all kinds of weapons,
both large and small. Because of
this vast undertaking, the kings
and their men spent over fifty
days in the preparation for the
expedition. As soon as
everything was ready they set
out, coming along the Koolau
side (east) of Maui and touched
at Kekaa in Kaanapali, where
they landed and stayed over
night. The next day they again
set out, coming past Halawa and
Waikolu and touching at
Ma ko laua lohe ana i keia olelo
no Kamalalawalu, olelo iho la
laua penei: “Ae, ua lilo ka kaua
waiwai ia ia no kona kino, aka,
aole i loaa ia kaua kona kino,
nolaila, e holo kaua e kaua i
kona wahi i noho ai.”
Hoomakaukau iho la laua he
mau mano waa, a me na kanaka
he nui loa, na mea kaua o kela
ano, keia ano, mai ka mea nui a
me ka mea liilii. No keia mau
mea a pau loa, ua lilo nui na ’lii a
me na kanaka i ka hana a me ka
imi, a hala elima anahulu. A
makaukau lakou, holo mai la ma
Koolau o Maui. Malaila mai a
pae ma Kekaa i Kaanapali, moe
iho la a ao ae, holo mai la a hala
o Halawa, a Waikolu, a
Kalaupapa i Molokai, pae. Moe a
ao ae.
Kalaupapa, Molokai, where they
landed to spend the night.

On the next day Huaa, the king
of Puna, said to Kulukulua: “Let
us consult the priests, the
astrologers and diviners as to
our proper course and also as to
the outcome of this expedition.”
When the priests, astrologers
and diviners came in the
presence of the two kings, they
were asked: “Let us hear what
you have to say as to our future
course?” The astrologer from
Kalapana then spoke out: “Let us
again spend this day and night in
this place and tomorrow we may
continue on our journey.” The
two kings consented to this and
another night was spent at the
place. On the next day [262]the
astrologer said: “If after we set
out a thick fog comes from the
east, we will win the day; but if
hot, warm weather is
encountered all the way until we
land, Oahu will be victorious.
The second sign is this: if we
encounter a heavy rain and the
rainbow is seen and these things
keep up until we reach land, we
will rout Oahu.”
I aku o Huaa ke ’lii o Puna ia
Kulukulua: “E, o na kahuna a me
ke kilo, ke kuhikuhi puuone, ke
hai mai i ka pono o keia hele ana
aku.” A hiki lakou i mua o na ’lii,
olelo mai na ’lii: “O ka oukou ike
ke olelo mai.” Olelo aku ke kilo o
Kalapana: “E moe hou kakou i
anei, i keia la a me ka po, apopo
kakou holo.” Ae mai na ’lii; moe
lakou [263]a ao ae, hai aku ke
kilo, i kana olelo ike, penei: “I
holo kakou i ka moana, a i uhi ka
noe ma ka hikina, na kakou ka
make, a ina i pamaloo a pae
kakou i uka, na Oahu ka make.
Eia ka lua; i halii ka ua koko i ka
moana a hiki i ka aina, hee o
Oahu ia kakou.”
At the end of the astrologer’s
predictions, the canoes once
more set sail and landed at
Makapuu, where the armies
were placed in line of battle. In
coming across the channel they
encountered a thick fog and rain,
the signs of victory predicted by
the astrologer. After the armies
were placed in line they
advanced overland, going by
way of Kaneohe. At Kaneohe
proper they met the enemy and
the fighting began. Early in the
battle Oahu was routed and a
great slaughter took place at
Waiahole. After the battle
Kamalalawalu was found, still
alive, and she was taken by the
kings of Hawaii, Huaa and
Kulukulua, to Hawaii. [229]
A pau ka olelo ana a ke kilo,
holo aku la lakou, a pae ma
Makapuu, hoonoho ke kaua. Ma
keia holo ana i ka moana, ua uhi
ia e ka noe, a me ka ua koko, e
like me ka olelo a ke kahuna, a
makaukau lakou, hele mai la
lakou mauka a hiki i Kaneohe.
Hoomaka ke kaua, ma ia kaua
ana, ua hee honua o Oahu nei, a
ua luku ia o Waiahole, a o
Kamalalawalu hoi kai loaa aku e
ola ana, a hoi ae la ia me na ’lii o
Hawaii, o ia o Huaa a me
Kulukulua, a hoi aku la lakou i
Hawaii.

1 These persons’ names are those of

well-known localities in the Waialua
district of Oahu, eastward of the
Leilehua plain, at the base of the
Waianae range. ↑ a b c
2 Kukaniloko was the name of the
place set apart from the time of
Kapawa as sacred, having special
powers or virtues as the birthplace of
the highest kapu chiefs. ↑
3 Halemano is famed through tradition
as the headquarters of a cannibal
chief of ancient time who, with a robber
band, waylaid travelers to feast
thereon, and ruled in terror for a season
till he was sought and killed in a
struggle by one in revenge for his
wanton deed upon a relative. ↑
4 Expressions signifying the Hawaiian
ideal of physical perfection. ↑
5 A very liberal supply of favorites, as
the dog was to a Hawaiian. ↑
6 Pele and mahuna were choice
scented kapas of Kauai. ↑
7 Pandanus blossoms, a creamy
white. ↑
8 The blossoms of the lehua are
feathery, and make a showy, bright
red garland; a white species also
exists. The lehua is Hawaii’s floral
emblem, as the ilima is that of Oahu. ↑
9 The ouholowai was one of the famed
scented kapas of Puna, and various
legends identify it with Laa, now Olaa,
as the special product of that locality.
Its two sides were dyed differently. ↑
10 Pukohukohu was a noni dyed red
kapa. ↑
11 Laenihi, a species of Iniistius. ↑
12Dreading the sorcerer priest’s
supposed power on possessing the
mauna of a party. ↑
13 Nawahinemakaikai; literally, sight
seeing women. ↑
14 Koieie, a plaything for floating in the
rapids. ↑
15 Red, to indicate a chief’s
distinction. ↑
16A crier, kukala, one who proclaimed
the orders of the chief; the ancient
method of promulgating royal
decrees. ↑
17 The recognized custom of
hookupu. ↑
18 In accordance with the belief that the
king’s demands were to be complied
with in all cases. ↑
19 Addressing his wife and
grandmother, implying they must
care for themselves individually. ↑
20 Lele, ancient name of Lahaina,
Maui. ↑
21 No refusal to the royal command in
this case, as at Oahu. ↑
22 Maile (Alyxia olivaeformis), a
fragrant vine with glossy leaves, in
great favor throughout the islands. ↑
23 Uu maile, the bruising of the vine to
rid it of woodiness and render it
pliant for entwining into strands for
wreaths, etc. ↑
24 Returning to her first love. ↑
25 The favorite surfing place of the
whole district. ↑
26 Palaholo, an unrecognized plant,
probably a running fern. ↑
27 A favorite poetic expression referring
to the various channels between the
islands of the group. ↑
28 Lauoho, not known as a vegetable,
or article of food. ↑
29 The game of kilu was an evening
entertainment in which the players,
men and women equally divided, on
two sides, throw an oblong cut gourd
toward a goal for a certain number or
prize, striking which gave the winner
the right to choose any one of the
opposite in the assembly as his (or her)
companion, or other prior defined
wager. ↑
30 Laka, god of the hula, generally, but
here assigned to the volcano. ↑
31 Referring to her desertion of him in
favor of Hua-a, the king of Puna. ↑
32 A section of submerged coast of
Puna has a number of its trees
growing in the water. ↑
33 Mokuola, Coconut Island, fronting
the town of Hilo. ↑
34 Kumukahi, place of sunrise; literally,
first foundation. ↑
35 Implying we are in a strange land,
etc.; cold and friendless. ↑
36 Character of the northern portion of
Hilo district. ↑
37 Recalling incidents of their first home
life. ↑
38 A shore section of Waianae. ↑
39 That section of Ewa bordering on the
western lock of Pearl Harbor. ↑
40 Pulee, his eldest sister. ↑
41
Nahu a kipepa ia, eaten sideways or on
the edges. ↑
42 A game of “heads I win, tails you
lose.” ↑
43With all Halemano’s pleadings for
the return of his lost love he was
unable to secure it when offered. ↑
44 Or from the table of the king. ↑
45Oo (Moho nobilis), the much-prized
bird for its feathers for cloak work
and kahilis of the ancient high chiefs. ↑
46 Kamalalawalu’s reminiscences
indicate a warmth of affection hard
to reconcile with her desertion of
Halemano, now recalled with self
condemnation as she realizes he is
won against his will by a rival
claimant. ↑
47Making the most of his freedom by
putting a safe distance between him
and his captor. ↑
48 If this was a concerted step it seems
strange they should miss each other
in all their journeyings until reaching
Kauai. ↑
49The experiences each had
undergone had unfitted them for the
mutual love they once enjoyed, which
was now only a memory. ↑
50 A formidable fleet to prepare in less
than two months. ↑
[Contents]
Legend of
Keaweikekahialii.
Keaweikekahialii 1 was born in
Kailua, Kona Hawaii, during the
reign of Keliiokaloa 2 who was
one time king of the whole of
Hawaii. Keliiokaloa was a great
king and had something like
eight hundred chiefs under him.
Amongst these chiefs was one,
Kalapanakuioiomoa, 3 the
progenitor of the kings of Hawaii.
Keaweikekahialii had an
attendant by the name of Mao,
who was a man of great
learning. His chief ambition was
the study of how his charge was
to get control of the government,
and in some way become the
king of Hawaii.
One day Keliiokaloa sent all the
chiefs, together with all the
Kaao no
Keaweikekahialii.
O Kailua i Kona, Hawaii, ka aina
hanau o Keaweikekahialii, i ka
wa e noho ana o Keliiokaloa he
’lii no Hawaii a puni. He ’lii nui o
Keliiokaloa no Hawaii, aia malalo
ona elua lau alii (ua like me
ewalu haneri). No loko o keia
mau lau alii elua o
Kalapanakuioiomoa, ke kupuna
o na ’lii o Hawaii nei. He kahu ko
Keaweikekahialii, o Mao kona
inoa, he kanaka akamai loa ia i
ka imi ana i mea e lilo ai ke
aupuni i kana alii, he kanaka
noonoo loa.
I kekahi la, hoouna aku la o
Keliiokaloa i na ’lii a pau loa e pii
people, to the uplands to work
on the king’s farm lands, as it
was the king’s labor day. After
everybody had gone, Keliiokaloa
and Keaweikekahialii remained
at home playing konane. 4
Keaweikekahialii had lost three
games to Keliiokaloa and the
fourth game was also about to
be lost, when Mao came in. Mao
had secreted on his person a
long stone club, about two feet in
length and covered over with a
network of cords. As he stood
before them watching the game
he asked: “Whose are the white
pebbles?” Keaweikekahialii
answered: “The white pebbles
are Keliiokaloa’s and the black
ones are mine.” At this time
there were but very few black
pebbles left on the board, in
other words Keaweikekahialii
was about to again lose to
Keliiokaloa.
Mao then said to
Keaweikekahialii: “You will win.”
“How am I to win?” “The white
ones are besmeared, the black
ones will win.” Keaweikekahialii
answered: “Take the losing
blacks then and make your
e koele me na kanaka a pau loa;
a pau lakou i ka pii, noho iho la o
Keliiokaloa me Keaweikekahialii.
Ma keia noho ana, hookahi a
laua hana o ke konane. Ekolu eo
ana o Keaweikekahialii ia
Keliiokaloa, a hookahi i koe o ka
ha, alaila, eo o Keaweikekahialii.
Ia laua e konane ana, hiki ana o
Mao. Ma keia hiki ana o Mao, he
pohaku eho loihi kana e huna
ana, ua paa i ka aha, he elua
kapuai kona loa, a hiki i mua o
Keliiokaloa, ninau aku la ia: “Na
wai ka iliili keokeo?” I mai o
Keaweikekahialii: “Na
Keliiokaloa ka iliili keokeo, o ka’u
ka iliili eleele.” Ia wa, kokoke e
pau loa na iliili eleele, alaila,
make o Keaweikekahialii ia
Keliiokaloa.
Olelo aku o Mao: “Ua make ia oe
e Keaweikekahialii.” “Pehea ka
make ana ia’u?” “Penei: Hapala
ke kea, na ka ele ka ai.” I mai o
Keaweikekahialii: “Kau pohaku
make hahau ia.” I aku o Mao:
“Hahau no au make o
move.” Mao answered: “If I make
the move Keliiokaloa will lose.”
Keaweikekahialii then urged Mao
three times; at last Mao asked:
“If I make the move will you
assist me?” “Yes,” said
Keaweikekahialii. [264]Mao then
took up the stone club and struck
Keliiokaloa on the back of the
neck, killing him instantly.
Keaweikekahialii then said to
Mao: “How strange of you! Here
you have gone and killed the
king. I thought yours was to be a
move on the konane board, but it
was not.” Mao then said: “Don’t
you want to rule over the whole
of Hawaii? You shall become the
ruler of this land this day.”
They then took up Keliiokaloa
and buried him, after which they
returned to the house, when Mao
said to Keaweikekahialii: “Send a
man to the uplands and inform
the chiefs that the king,
Keliiokaloa, desires one of the
chiefs to come on down
accompanied by one servant.”
Before Keaweikekahialii sent off
the messenger, he ordered that
his own followers be requested
to come to the house. After the
Keliiokaloa.” Ekolu kena ana a
Keaweikekahialii. I aku o Mao:
“Ina au e uhau, kokua oe ia’u?”
Ae mai la o [265]Keaweikekahialii:
“Ae.” Unuhi ae la o Mao i ka eho
pohaku ana, a hoomoe iho la i
luna o ka hono o Keliiokaloa, a
make loa iho la. Olelo mai o
Keaweikekahialii: “Kupanaha oe,
eia ka he pepehi kau i ke alii a
make, kai no paha he konane
maoli kau, aole ka.” I mai o Mao:
“Aole ka ou makemake e puni o
Hawaii ia kaua? Eia ka la o ko
aina.”
Lawe aku la laua kanu ia
Keliiokaloa, a nalo, hoi mai la a
hiki i ka hale, olelo aku o Mao ia
Keaweikekahialii: “E hoouna aku
oe i ke kanaka i uka, e olelo aku
penei, i olelo mai nei ke ’lii o
Keliiokaloa. E iho aku, i hookahi
alii o ke kanaka.” Mamua ae o
keia hoouna ana a
Keaweikekahialii i ke kanaka, ua
hoomakaukau oia i na kanaka a
piha ka hale, a ua olelo hoi ia
lakou ina i hiki ke ’lii hookahi me
arrival of his men he gave them
orders to kill the first chief and
his servant as soon as they
arrived. Upon the arrival of one
of the chiefs and his servant they
were both set on and killed. This
was carried on until all the chiefs
of Hawaii 5 were killed, except
Kalapanakuioiomoa.
When Kalapanakuioiomoa saw
that all the chiefs were killed he
escaped through the forest and
came to and sojourned at
Waipio, where he took a wife of
that place. In course of time his
wife conceived a child; but taking
a canoe he set out, landing at
Kaluaihakoko, Maui. From this
place he again sailed and landed
at Maunalei, Lanai, where he
settled down and made his
residence. After
Kalapanakuioiomoa had been in
Lanai for some time, he took
unto himself a wife there and
lived as a commoner, tilling the
land and going to the uplands for
water. He lived without disclosing
his rank or his identity to any
one.
Shortly after this a search was
ke kanaka, e pepehi a make loa.
A hiki mai la ke ’lii me ke kanaka
hookahi, pepehi ia iho la a make
loa, pela no ka hana ana a pau
loa na ’lii o Hawaii, aohe alii i
koe, hookahi wale no alii i koe o
Kalapanakuioiomoa.
A ike o Kalapanakuioiomoa e
make ana na ’lii a pau loa,
mahuka mai la ia ma ka nahele
a hiki i Waipio noho, moe iho la i
ka wahine kuaaina, nolaila, a
hapai ka wahine, holo mai la ia a
pae ma Kaluaihakoko, i Maui,
pae, mai laila aku a pae ma
Maunalei i Lanai, alaila, noho o
Kalapanakuioiomoa. Ma keia
noho ana a Kalapanakuioiomoa i
Lanai, moe iho la i ka wahine i
laila, noho a makaainana iho la,
mahiai, pii i ka wai; pela no kona
noho ana me ka ike ole o na
mea a pau he ’lii ia.
A mahope, imi ia iho la ia ma