PrefacetotheFourthEdition
In1981,RobertRosenfeldandI(GSE)wrote TheNatureandTreatmentofthe StressResponse.Thebookwasthe firstofitskindintegratingpsychophysiology andneuroendocrinologywithclinicalpsychologyandpsychiatrytoachievetwo speci ficgoals:(1)toimproveourunderstandingofthecomplexmosaicofhuman stressand(2)improveourabilitytotreatpathognomonicstressresponsesyndromes,butmoreimportantlytoprevent,mitigate,andtreatthepathogenicstress responseitself.Atthetime,BobwasChiefofConsultationandLiaisonPsychiatry attheWalterReedArmyMedicalCenter.Admittedly,ourattemptswererudimentarybytoday’sstandards.Nevertheless,ourbookgainedinternationalattention andwastranslatedintoRussianandPolish.Theoriginsoftheforeigntranslations werenotcoincidental.BothcountrieswerememberstatesofthethenSovietUnion. Sovietscientistswereleadingtheworldintheinvestigationoftheneurological continuumfromorientingandstartleresponsestopathogenicstress(seeSokolov, 1960).ThegreatpsychophysiologistEugeneSokolovstudiedhabituationeffectsat MoscowUniversity.Hepostulatedthattheabilitytofacilitatehabituationto stressfulstimulimightbeaneffectivestressmanagementintervention,thushis interestinmywork,heonceexplainedtome.ThephysiologicalheuristicthatBob andIbegantodevelopwasfarmorethananextensionoftheorientingstartle-pathogenicarousalcontinuumhowever.IncontradistinctiontotheformulationsofBernard(1974)andCannon(1932),weembracedandsubsequently extendedthemultidimensionalorganizationalstructureofhumanstressformulated bySelye(1936)andMason(1968).
WhilestudyingwithpsychologistDavidC.McClellandatHarvardUniversity, IexpandedthepsychophysiologicalheuristicformulationsthatBobRosenfeldand Iinitiatedtoincludenew findingsinposttraumaticstress,psychoimmunology, long-termpotentiation,psychologicalcrisisintervention,phasicadrenalcortical responsiveness,andexcitotoxicity.Thesewerebreakthroughconceptsthathad certainlybeenstudiedbutnotintegratedintooverarchingphenomenological frameworksortreatmentheuristics.Theresultsyieldedthe fi rsteditionof A ClinicalGuidetotheTreatmentoftheHumanStressResponse publishedin1989
(Everly,1989).PsychologistJeffreyM.LatingandIhavecontinuedtoupdateand expandthe firsteditionintosubsequenteditions(Everly&Lating,2002,2013).
Thisisnowthefourtheditionofourtextpublished40yearsaftertheformulation ofouroriginalpsychophysiologicalandtherapeuticheuristics.Muchhaschanged. Newapplicationshaveemergedandareincludedinthisrevision.Newchapterson theneuroscienceofhumanstress,culturalawarenessanddiversity,aswellas disastermentalhealthhavebeenadded.Atthesametime,olderapplicationshave beenreformulated.Incaseswhereolderinformationhasnecessitatedupdating,we haveresistedthetemptationtodiscardthatinformationbutratherhaveworkedto retainessentialhistoricalthreadsandbackgroundssothereaderunderstandsthe historicalcontextoftherevisedmaterials.Thishasresultedinatexbookconsisting ofmorethan2000historicalandcurrentreferences.
Wehaveseenpsychological firstaid(seeEverly&Lating,2017)andthe integratedcontinuumofpsychologicalcrisisintervention(Everly&Mitchell,2017) risetothelevelofavirtualstandardsofcareinsomeprofessions(Everly,Hamilton, Tyiska,&Ellers,2008;Sheehan,Everly,&Langlieb,2004).Wehavewitnessed andbeenapartofthebirthandmaturationofthe fi eldofdisastermentalhealth completewithinterventionguidelines(Everlyetal.,2008;Everly&Parker,2005; Parker,Barnett,Everly,&Links,2006;Shubertetal.,2008)andconsensusrecommendationsforcorecompetencies(Everly,Beaton,Pfefferbaum,&Parker, 2008).
Wenowlookatproblemsandtherapeuticsoldandnewthroughthelensof advancedneuroscience(Volkow,2010).Overfourdecadesago,Ibegantostudy neuroscienceandclinicalneuropsychology.Ididnotintendtobecomeaneuroscientistperse,butratherIfeltitimportanttounderstandthebiologicalbasesof myintended fieldofstudy…humanstress.LittledidIknowjusthowourunderstandingwouldevolveandhowsalientthatevolutionwouldbetoformulatingnew andmoreeffectivetreatmentsforexcessivestress. “Neuroscienceisatahistoric turningpoint…acontinuousstreamofadvancesisshatteringlong-heldnotions abouthowthehumanbrainworksandwhathappenswhenitdoesn’t.These advancesarealsoreshapingthelandscapesofother fields,frompsychologyto economics,educationandthelaw” (Volkow,2010,p.1).Inthisrevisededition,we shallupdatethereaderonsomeofthemoreimportantrecent findingsfromneurosciencethatcouldinformmoreefficientandeffectivetreatmentandstress managementinterventions.
Letusnotforgettheconstructofhumanresilience.Fosteringhumanresilience hasemergedasamorehumanistic,lessstigmatizingrivaltotraditionaltherapeutic interventionapproaches.Perhapsmoreimportantly,however,fosteringresilience hasfounditswayintocommunitydisasterplanning(CommitteeonIncreasing NationalResiliencetoHazardsandDisasters,2012),climatechange,terrorism, organizationalbehavior,andleadershippractices(InstituteofMedicine,2013),as wellaspersonalself-helpbooks(Everly,Strouse,&McCormack,2013).Yet resiliencewashistoricallythoughtofasaunivariateconstruct.Onlyrecentlyhasit beenrevealedtobebivariateinnature.Thisrevelationhasopenedthedoornotonly
tothepossibilityofmoreeffectivetreatments,buttothepossibilityofdeveloping “immunity” topathogenicstress,especiallyforpersonsinprofessionsathighrisk forpsychologicalstressandinjury(e.g.,military,lawenforcement, fire suppression).
Asmentionedearlier,inthisvolumewehaveaddedanewchapteroncultural awarenessanddiversityanditsroleinunderstandingandmitigatingthestress response.Ascommunitiesarebecomingmoreculturallyandethnicallydiverse, thesefactors,andthelensthroughwhichtheyareseen,arewarrantingessential considerationinallaspectsrelevanttohumanstress.
Inaddition,inresponsetotheincreasedprevalenceofdisasters(both human-madeandnatural)aswellasare-emergenceofterrorism,community,and workplaceviolence,wehaveaddedanadditionalchapterofdisastermentalhealth andstrategicplanningthatisrelevantforcommunitiesaswellasorganizations.
Insum,thefourtheditionof AClinicalGuidetotheTreatmentoftheHuman StressResponse isdesignedtobeauniquehistoricalrecorddevelopedover40 years,aswellasmaintainingitsrelevanceandcurrentnecessityasacomprehensive guideforanyonedesiringtounderstandthescienceandpracticeofpreventingand treatingpathogenichumanstressarousal.Mentalhealthclinicians,physicians, nurses,publichealthpersonnel,educators,militarypersonnel,emergencyand disasterresponders,andthoseinbusinessandorganizationalbehaviorwill findthis bookuseful.Webelievestudentsinanyofthose fi eldswill findthisbook indispensible.
Onlythroughtheunderstandingofbedrockphenomenologycanwehopeto createthemostefficient,effective,andinnovativetreatmentandpreventative interventions.SoconsistentwithdaVinci’snotionthat firstwemuststudythe science,onlythenshouldwepracticetheart,wehavedividedourtextinto The ScienceoftheHumanStressResponse aswellas TheArtofTreatingStress providingthereaderwiththemostrecentandcredible findings,andinsomecases speculations,regardingboth.Inaddition,wehavemaintainedandupdatedathird sectiononspecialtopicsandapplications.
Thisbookremainsunique.Itistheonlybookofitskindwhereinrelevanthistory isblendedwithextantunderstandingofphenomenology,measurement,andtreatmentintoonecomprehensive,integratedvolume.Thisuniqueness,webelieve, accountsforitspopularityandcontinuedlongevity.
SevernaPark,Maryland,USAGeorgeS.Everly,Jr.,Ph.D. Baltimore,Maryland,USAABPP,FAPA,FACLM
JeffreyM.Lating,Ph.D.
References
Bernard,C.(1974). Lecturesonthephenomenaoflifecommontoplantsandanimals (H.E.Hoff., R.Guillemin&L.Guillemin,Trans.).Springfield,IL:CharlesC.ThomasPublishing. (Originalworkpublished1878).
Cannon,W.B.(1932). Thewisdomofthebody.NewYork,NY:NortonPublishing. CommitteeonIncreasingNationalResiliencetoHazardsandDisasters.(2012). Disasterresilience:Anationalimperative. Washington,DC:TheNationalAcademiesPress.
Everly,G.S.,Jr.(1989). Aclinicalguidetothetreatmentofthehumanstressresponse.New York,NY:PlenumPress.
Everly,G.S.,Jr.,Beaton,R.D.,Pfefferbaum,B.,&Parker,C.L.(2008).Trainingfordisaster responsepersonnel:Thedevelopmentofproposedcorecompetenciesindisastermentalhealth. PublicHealthReports,123,13–19. https://doi.org/10.1177/003335490812300418
Everly,G.S.,Jr.,Hamilton,S.E.,Tyiska,C.G.,&Ellers,K.(2008).Mentalhealthresponseto disaster:Consensusrecommendations:EarlyPsychologicalInterventionSubcommittee(EPI), NationalVolunteerOrganizationsActiveinDisaster(NVOAD). AggressionandViolent Behavior,13, 407–412. https://doi.org/10.1016/j.avb.2008.05.004
Everly,G.S.,Jr.,&Lating,J.M.(2002). Aclinicalguidetothetreatmentofthehumanstress response (2nded.).NewYork,NY:PlenumPress.
Everly,G.S.,Jr.,&Lating,J.M.(2013). Aclinicalguidetothetreatmentofthehumanstress response, (3rded.).NewYork,NY:SpringerScience+BusinessMedia.
Everly,G.S.,Jr.,&Lating,J.M.(2017). TheJohnsHopkinsguidetopsychological firstaid Baltimore,MD:JohnsHopkinsUniversityPress.
Everly,G.S.,Jr.,&Mitchell,J.T.(2017). Criticalincidentstressmanagement:Apractical review.EllicottCity,MD:ICISF.
Everly,G.S.,Jr.,&Parker,C.L.(Eds.).(2005). Mentalhealthaspectsofdisasters:Publichealth preparednessandresponse (Vol.I).Baltimore,MD:JohnsHopkinsUniversityPress.
Everly,G.S.,Jr.,Strouse,D.A.,&McCormack,D.(2013). Stronger.NewYork:AMACOM. InstituteofMedicine.(2013). Areadyandresilientworkforceforthedepartmentofhomeland security. Washington,DC:NationalAcademiesPress.
Mason,J.W.(1968).Organizationofpsychoendocrinemechanisms. PsychosomaticMedicine,30 (entireP.2).
Parker,C.L.,Barnett,D.J.,Everly,G.S.,Jr.,&Links,J.M.(2006).Expandingdisastermental healthresponse:Aconceptualtrainingframeworkforpublichealthpersonnel. International JournalofEmergencyMentalHealth, 8,101–109.
Selye,H.(1936).Asyndromeproducedbydiversenoxiousagents. Nature,138,32–33. https:// doi.org/10.1038/138032a0
Sheehan,D.,Everly,G.,&Langlieb,A.(2004).Currentbestpracticescopingwithmajorcritical incidents. FBILawEnforcementBulletin, 73,1–13.
Shubert,J.,Ritchie,E.C.,Everly,G.S.,Jr.,Fiedler,N.,Williams,M.B.,Mitchell,C.S.,& Langlieb,A.(2008).Amissingelementindisastermentalhealth:Behavioralhealthsurveillancefor firstresponders. InternationalJournalofEmergencyMentalHealth, 9,201–214. Sokolov,E.N.(1960).Neuronalmodelsandtheorientingreflex.InM.A.B.Brazier(Ed.), The centralnervoussystemandbehavior (pp.187–276).NewYork,NY:JosiahMacy,Jr. Foundation.
Volkow,N.(2010).AsinterviewedinCerebrum.Feb18,2010.Adecadeafterthedecadeofthe brain. http://dana.org/Cerebrum/Default.aspx?id=39428
TheConceptofStress
Tostudymedicinewithoutreadingbooksislikesailingan unchartedsea.
SirWilliamOsler,M.D. firstPhysician-in-Chief,TheJohns HopkinsSchoolofMedicine.
Stress,Behavior,andHealth
In1893,WilliamOslerwastaskedwithcreatingthe fi rststandardizedpostgraduate medicalschoolcurriculum.Hebelievedthatclinicalpracticecouldnotbeadvanced withoutstudyingfoundationalscienceandthehistoryuponwhichitwasbased.To paraphrasehisthinking,thephilosophiesofoneagehavebecometheabsurditiesof thenext,andthefoolishnessofyesterdayhasbecomethewisdomoftomorrow. Scientistsinvestigatinghumanhealthanddiseasecontinuetoreformulatethebasic tenetsuponwhichdiseasetheoryisbased.Thisreformulationisbestdonewith historyinmindsoweshallspendconsiderabletimeanddedicateconsiderable spaceinthisvolumetocitingthetrajectoryofthepastsoastocreateahistorical recordtobestunderstandthepresentandcreatethefuture.
Forgenerations,thedeliveryofhealthcareserviceswasbuiltuponthe “one-germ,one-disease,one-treatment” formulationsthatarosefromtheworkof LouisPasteur.Althoughclearlyoneofthegreatadvancesinmedicine,yielding massivegainsagainsttheinfectiousdiseasesthatplaguedhumanity,the “germ theory” ofdiseasealsorepresentsanintellectualquagmirethatthreatenstoentrap usinaunidimensionalquesttoimprovehumanhealth.
Thegermtheoryofdiseaseignoresthefactthatbytheyear1960,theprimary causesofdeathintheUSAwerenolongermicrobialinnature.Rather,other pathogenicfactorshademerged.Even fivedecadesago,itwasnoted, “New knowledge… hasincreasedtherecognitionthattheetiologyofpoorhealthis multifactorial.Thevirulenceofinfectioninteractswiththeparticularsusceptibility ofthehost” (AmericanPsychologicalAssociation, 1976,p.264).Thus,inaddition tomereexposuretoapathogen,one’soverallriskofillhealthseemsalsotobe greatlyinfluencedbyotherfactors.TodaymostpeopleintheUSAdiefrom
© SpringerScience+BusinessMedia,LLC,partofSpringerNature2019 G.S.EverlyandJ.M.Lating, AClinicalGuidetotheTreatment oftheHumanStressResponse, https://doi.org/10.1007/978-1-4939-9098-6_1
chronic,degenerativediseases,inwhichhealth-relatedbehaviorpatternsand overalllifestylearethemostsalienthealthdeterminants(Sara fino&Smith, 2017).
Thesignifi canceofhealth-relatedbehaviorintheoveralldeterminationofhealth statusiscogentlydiscussedbySalk(1973)inhistreatise TheSurvivaloftheWisest. Salkarguesthatweareleavingtheerainwhichthegreatestthreattohumanhealth wasmicrobialdisease,onlytoenteranerainwhichthegreatestthreattohuman healthresidesinhumanityitself.Heemphasizesthatwemustactivelyconfront health-erodingpracticessuchaspollution,sedentarylifestyles,dietsvoidof nutrients,andpracticesthatdisregardthefundamentalsofpersonalandinterpersonalhygieneatthesametimethatweendeavortotreatdisease.
Stress! FewwordsintheEnglishlexiconhavesuchfar-reachingimplications. Evidenceoftheadverseeffectsofstressiswelldocumentedininnumerable sources.Homer ’s Iliad describesthesymptomsofposttraumaticstresspurportedly sufferedbyAchilles.In TheNewTestament ,Acts,Chap. 6,describeswhatmaybe thesuddendeathsyndromeasitbefellAnaniasandhiswifeSaphira,afterbeing confrontedbyPetertheApostle,forwithholdingmoneyintendedformissionary service.
Excessivestresshasemergedasasignifi cantchallengetopublichealth.Closeto 40yearsago,theOffi ceoftheUSSurgeonGeneraldeclaredthatwhenstress reachesexcessiveproportions,psychologicalchangescanbesodramaticastohave seriousimplicationsforbothmentalhealthandphysicalhealth(USPublicHealth Service, 1979).Inthe fi rstreportfocusingexclusivelyonmentalhealth,(US DepartmentofHealthandHumanServices, 1999),theUSSurgeonGeneralnoted forpersonsages18–54years,anxietyandstress-relateddiseasesarethemajor contributorstothementalillnessintheUSA,withmorethantwicetheprevalence (16.4%)ofmooddisorders(7.1%).
ArecentGlobalBurdenofDiseaseStudy(GBD;GBDMortalityCollaborators, 2017)revealedthatformen,smokingandhighsystolicblood,andforwomen,high systolicbloodpressureandhighbody-massindex(BMI)werethetwoleadingrisk factors,respectively,intermsofattributabledisability-adjustedlifeyears(DALYs), whichrepresentsthenumberofyearsoflostlifetoprematuredeathanddisability. Moreover,problemsthatwereconsideredtobeincreasinglyglobalriskswerediet, obesity,fastingplasmaglucoselevels,andhighsystolicbloodpressure(GBD MortalityCollaborators, 2017).Inarecentupdatemeasuringglobalhealthusingthe datafromtheGlobalBurdenofDiseaseStudy,MurrayandLopez(2017)notethat whiledeathsfrominfectiousdiseasescontinuetodecrease,1.1billionpeople worldwidehavementalhealthorsubstanceusedisorders,thattobaccowas responsiblefor7.1milliondeathsworldwide,andthatpoordietswereassociated with18.8%ofalldeaths.
Table 1.1 underscorestherolethatstressmayplayasapublichealthchallenge. Finally,reviewsbyBlackandGarbutt(2002),Brydon,Magid,andSteptoe (2006),KubzanskyandAdler(2010),MarketonandGlaser(2008)andMcEwen (2008)pointoutthecontributionthatstressmakestoawidevarietyofphysical diseases.
Table1.1 Stressandtraumaaspublichealthchallenge
• Recentevidencesuggeststhat89.7%ofadultsintheUSAwillbeexposedtoatraumaticevent duringtheirlifetime(Kilpatricketal., 2013)whichisanincreasefrompreviousestimatesof 82.8%in2009(Breslau, 2009)
• SuicidewasthetenthleadingcauseofdeathintheUSAin2015,withanestimated25 attemptedsuicidesforeverycompletedsuicidedeathaccordingtheCentersforDiseaseControl (CDC, 2015)
• Suicidecontinuestobeasignificantpublichealthissueinthemilitary.In2014,eventhough veteransconstituted8.5%oftheUSpopulation,theyaccountedfor18%ofalldeathsfrom suicideamongadults(VASuicidePreventionProgram, 2016).Moreover,veteranswiththe highestlikelihoodofcombatexposurewerefoundtobeatgreatestsuiciderisk(Ursanoetal., 2017)
• AmongVeteransHealthAdministrationpatients,monthlyreportsofnonfatalsuicideattempts reportedthroughtheVA’sSuicidePreventionApplicationNetworkincreasedfrom600inMay 2012tonearly900inAugust2014
• Suicideratesinthemilitaryaverage20veteranseachday(VASuicidePreventionProgram, 2016)
• Accordingtothe DiagnosticandStatisticalManualofMentalDisorders (5thed.; DSM-5; AmericanPsychiatricAssociation[APA], 2013),thelifetimeriskofgeneralizedanxiety disorderinadultsis9.0%,thelifetimeriskforposttraumaticstressforadultsis8.7%,anda meta-analyticreviewofsubthresholdPTSDis14.7%(Brancuetal., 2016).Twelve-month DSM-IV (APA, 1994)disordersarehighlyprevalentintheUSA,with14%experiencing moderatetoseverecases(Kessler,Chiu,Demler,&Walters, 2005)
• Aparticularlyrelevantpublichealthconcernistherealizationthatveteransreturningfrom militaryserviceinIraqandAfghanistanhaveahighprevalenceofPTSDandPTSD-like syndromes(Kang&Bullman, 2009;Ramchandetal., 2010).Astudyusing DSM-5 (APA, 2013)criteriarevealedthat18%ofsoldiersexposedtocombatscreenedpositiveforapossible diagnosisofPTSD(Hoge,Riviere,Wilk,Herrell,&Weathers, 2014)
• AccordingtotheAmericanPsychologicalAssociation(2014),jobstressisestimatedtocostUS industry$300billionayearinabsenteeism,diminishedproductivity,employeeturnover,and directmedical,legal,andinsurancefees
• Theprevalenceofstressbeingapresentingissueinprimarycaresettingsisestimatedtobe60–80%(Avey,Matheny,Robbins,&Jacobson, 2003),andin2017,80%ofAmericansreportedat leastonesymptomofphysicalandemotionalsymptoms(e.g.,headache,feelingoverwhelmed, orfeelingdepressed)whichisupfrom71%in2016(AmericanPsychologicalAssociation, 2017b)
• NPR/RobertWoodJohnsonFoundation/HarvardSchoolofPublicHealth(2014)assessedthe burdenofstressinarepresentativesampleof2500Americanadultsandnotedthat26% reportedhavinga “greatdeal” ofstress
• Inthissamestudy,thoseexperiencinga “greatdeal” ofstressnotedthatwithinthepastmonth thetwomostprominentcontributorsoftheirstressweretoomanyoverallresponsibilitiesand financialproblems.Moreover,75%ofthosewitha “greatdeal” ofstresssaiditaffectedtheir familylife,74%saiditimpactedtheirhealth(mostnotablytheiremotionalwell-beingand sleep),and68%saiditaffectedtheirsociallife
• Particularlyrelevantforthistext,morethan50%ofthoseintheNPR/RobertWoodJohnson Foundation/Harvard(2014)studywhoreportedexperiencinga “greatdeal” ofstressdidnot takestepstoreducetheirstress(e.g.,exercising,gettingafullnight’ssleep) (continued)
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These lines seem to explain how these islands were sprung from Wakea and Papa, according to the knowledge or belief held by Pakui,
Kapuakahi kuaana aua
Kane, Wahine a Iwikauikaua i noho
Loaa hoi o Kaneikauaiwilani.
Na nalu haki kakala
Haki kualua; 105 I halehale i popoi i na hua alii, I na hua haki lumilumi i ka hohonu, Lumilumi ka a Liloa, I ke Kaailani: [17] O Liloa ka ike lani i Pakaalana. 110
Ka oha lani o Hakau Ka puakea i waho
O ka pa kani nana i ka wai a Umi, He keha ia no Umi, i ka lohelohe lani, Ka lohelohe makomako o Mako, 115
O Makakaualii alii lani; O Kamawaelualani, O Kauinakea, o Kapaikauanalulu, O Kaalawai, o Hinakuluina, O ka olikoliko muo lau o Kalani 120
Loaa mai Kuauwa ka au alii, Kamehameha, ku kohai i Kawaluna.
Kaniope, Kaniopinana i Hakawili, I luluu kaumaha i ke kapu.
Kahoukapu o Maheha, 125
Na Nukuilimahi i Hakau i haka i luna o Hawaii.
Ma keia mele e hoomaopopo ai i ka laha
the composer of these songs. He was a priest and a historian belonging to the board of historians and genealogist of the order of the priesthood. But in looking at Chapter I of this story the ideas of the historian are very similar in regard to the birth or appearance of these islands. Also in the song composed by Pakui in his capacity as a prophet and historian, as seen in this chapter, but it will be well to note the setting of the genealogy from the time of Wakea, as shown in the following chapter
ana o keia mau aina e Wakea laua me Papa, e like me ka ike a Pakui ka mea nana i haku i keia mele, he kahuna ia, he kakaolelo no loko mai o ka papa mookuauhau o na kahuna nui o ka oihanakahuna. Aka ma ka nana ana i ka Mokuna I o keia moolelo, ua aneane like ka manao o na kakaolelo ma ka loaa ana o keia mau aina. A ma ke mele i hakuia e Pakui ma kona ano kaula a kakaolelo hoi e like me ka hoike ana ma keia mokuna o keia moolelo; aka e pono e nana i ka hoonoho ana o ka mookuauhau mai a Wakea mai e like me ka hoike ana ma ka mokuna malalo iho.
T S G I H T W .
In this chapter it seems it was the heavens that was first created and the earth afterwards, and thus read the lines of the song composed by Pakui in Chapter III:
MOKUNA IV
K H M H W
Ma keia mokuna, ua manaoia ma ka hoomaopopo ana, mehe mea la o ka lewa ka mua, o ka lani, alaila o ka honua mai, a penei ka heluhelu ana i na lalani
CHAPTER IV
“Wakea was the old one of Luamea, and Papa giving birth to islands was the wife.
Tahiti-ku of the rising sun and Tahiti-moe of the setting sun was born, The foundation stones were born And also the stones of heaven.”45
mua o ke mele i hakuia e Pakui ma ka Mokuna III.
“O Wakea Kahiko Luamea, o Papa hanau moku ka wahine. Hanau Tahiti-ku, Tahitimoe, Hanau Keapapanui. Hanau Keapapalani.”
Therefore these were the first products of the union of Wakea and Papa; Hawaii was born afterwards, as told here below:
“Wakea lived with Papa and five children were born to them: First, Tahiti-ku (standing or rising Tahiti); Second, Tahiti-moe (setting or lying down Tahiti); Third, the foundation stones; Fourth, the stones of heaven; Fifth, Hawaii. [18]
Wakea was the husband, Papa the wife, } Kane was the husband, Walinuu the wife, } of Maui. Wakea lived with Papa; offsprings were Kane and Kanaloa.”
A nolaila o na mea mua keia i loaa i loko o ko Wakea mau la laua o Papa, a mahope o Hawaii ka hanau ana e like me malalo iho.
“O Wakea ka i noho aku ia Papa hanau elima keiki:
O Tahiti-ku, Tahiti-moe, Keapapanui, Keapapalani, Hawaii. [19]
O Wakea ke kane a Papa (w) }
O Kane ke kane a Walinuu (w) } o Maui. O Wakea kai noho ia Papa; hanau o Kane, o Kanaloa.”
After the birth of these different children Papa went back to Tahiti and Wakea lived wifeless. Therefore Wakea took unto himself Kaulawahine who as a result gave birth to Lanai Kaula. Lanai was afterwards adopted. And thus runs the genealogy:
Husband. Wife. Child.
Wakea the husband of Kaulawahine, Lanai was the child
Wakea the husband of Hina, Molokai was the child
Mahope iho o ko Papa hanau ana i keia mau keiki, hoi aku la o Papa i Tahiti, noho wahine ole o Wakea. Nolaila, lawe ae o Wakea ia Kaulawahine, hanau o Lanai Kaula, a mahope laweia ua o Lanai i keiki hookama. A penei ka hoonohonoho ana o ka mookuauhau.
Kane Wahine Keiki
Thus Wakea had two island children with his new wives. On Papa’s return from Tahiti she heard of Wakea’s escapades with the new wives and got jealous of them and was also angry at her husband, Wakea. Therefore Papa took Lua for a husband and they had for a child Oahu, known as Oahualua. Papa went back to her first husband Wakea, and gave birth to Kamawaelualanimoku, Niihau, Kaula, and also Lehua. They had four children after their reconciliation, and the genealogy reads as follows, according to Pakui’s chant, Chapter III:
Kane. Wahine. Keiki.
O Wakea ke kane o Kaulawahine, o Lanai
O Wakea ke kane o Hina, o Molokai
Alua mau keiki moku a Wakea me na wahine hou. Hoi mai o Papa mai Tahiti mai, lohe ua lilo o Wakea ia Kaulawahine laua me Hina; a nolaila huhu o Papa i na punalua, a huhu pu no hoi i kana kane ia Wakea. Nolaila, lawe ae o Papa ia Lua i kane nana, loaa ka laua keiki o Oahu (Oahualua). Hoi hou aku o Papa me kane mua me Wakea, hanau o Kamawaelualanimoku, o Niihau, o Kaula, o Lehua. Aha mau keiki a laua ma ko laua manawa i hoi hou ae ai. A penei hoi e heluhelu ai i ka moolelo ma ke mele i hakuia e Pakui i hoikeia ma ka Mokuna III.
“Papa left and went back to Tahiti, Went back to Tahiti at Kapakapakaua. Wakea then slept with Kaulawahine, Lanaiakaula was born, A first-born child of that wife.
Wakea then turned around and found Hina, Molokai an island was born, Hina’s Molokai is an island child, The plover Laukaula told the tale
That Wakea had slept with a woman, Fierce and fiery was the anger of Papa. Papa came back from within Tahiti; Was angry and jealous of her rivals;
“Haalele o Papa hoi i Tahiti, Hoi a Kahiki Kapakapakaua Moe Wakea moe ia Kaulawahine, Hanau Lanai a Kaula, He makahiapo na ia wahine.
Hoi ae o Wakea loaa o Hina, Hanau Molokai he moku,
Was wild and displeased towards her husband, Wakea, And slept with Lua for a new husband.
Oahualua was born, an island, A child of Lua’s leaf-opening days.
Papa then went back and lived with Wakea, Papa was restless with child sickness, Papa conceived the island of Kauai, And gave birth to Kamawaelualanimoku. Niihau was only the droppings, Lehua was a border, And Kaula the closing one.”
And this is the way the genealogy should be set of the children Papa had with Wakea after the reconciliation: Wakea lived again with Papa, and was born to them Kauai, Kamawaelualanimoku, Niihau, Lehua, and Kaula. With these children Papa ceased giving birth to islands according to the previous historian; but according to the accounts of Kamahualele, another great prophet and historian, he gives the following version: Moikeha left Tahiti and came here on account of Luukia, his concubine, [20]becoming crazy on account of Mua’s false tale of Moikeha’s unfaithfulness. When Moikeha heard that wrong had been done him he left Tahiti and sailed to Hawaii, and as his canoes approached the beach at Hilo Kamahualele stood up on the crossboards of the canoe and chanted the following mele in honor of his chief:
O Molokai a Hina he keiki moku, Haina e ke kolea Laukaula Ua moe Wakea i ka wahine, Ena ka lani, ku kahaulili o Papa.
Hoi mai o Papa mai loko o Tahiti; Inaina lili i ka punalua; Hai manawa ino i ke kane, o Wakea, Moe ia Lua he kane hou ia, Hanau Oahualua, he moku ia, He keiki makanalau na Lua.
Hoi hou aku no noho me Wakea, Naku Papa i ka iloli, Hoohapuu Papa i ka moku o Kauai Hanau Kamawaelualanimoku. He eweewe Niihau, He palena o Lehua, He panina o Kaula.”
A penei hoi ka hoonohonoho ana o ka moolelo o ka hanau ana o Papa i na keiki muli ia laua i hoi ae ai me Wakea. Noho hou o Wakea ia Papa, o Kauai, Kamawaelualanimoku, Niihau, Lehua, Kaula. O keia mau keiki a Papa, pau kana hanau moku ana. Aka hoi ma ka ike o kekahi kaula nui, he kakaolelo, o Kamahualele kona inoa: I ka manawa i holo mai ai o Moikeha mai Tahiti mai, mamuli o
Here is Hawaii, an island, a man,
Hawaii is a man,
A man is Hawaii,
A child of Tahiti,
A royal flower from Kapaahu.
From Moaulanuiakea Kanaloa,
A grandchild of Kahiko and Kapulanakehau. It was Papa who begat him, The daughter of Kukalauiehu and Kahakauakoko.
The scattered islands are in a row;
Placed evenly from east to west; Spread evenly is the land in a row, And joined on to Holani.
Kaialea the seer went round the land, Separated Nuuhiwa,46 landed on Polapola.47
Kahiko is the root of the land
Who divided and separated the islands.
Broken is the fish-line of Kahai,
That was cut by Kukanaloa.
Broken into pieces were the lands, the islands, Cut by the sacred knife of Kanaloa Of Haumea, bird of Kahikele.
Moikeha is the chief who is to reside;
My chief will reside on Hawaii.
Life, life, O buoyant life!
The chief and the priest shall live; Dwell on Hawaii and be at rest, And attain to old age on Kauai.
Kauai is the island, Moikeha is the chief.
ka hoaaia i kana wahine [21]manuahi ia Luukia, no ko Mua olelo hoopunipuni ana ia Luukia no ka hewa i hana oleia e Moikeha, aka ma kela lohe ana o Moikeha ua hana pono ole ia oia, nolaila, haalele oia ia Tahiti, holo mai oia i Hawaii nei, a i ka hookokoke ana mai o na waa e pae i Hilo, ia manawa, ku mai o Kamahualele i luna o ka pola o na waa, a kahea mai:
Eia Hawaii, he moku, he kanaka, He Kanaka Hawaii-e. He Kanaka Hawaii, He Kama na Tahiti, He Pua Alii mai Kapaahu. Mai Moaulanuiakea Kanaloa, He Moopuna na Kahiko laua o Kapulanakehau.
Na Papa i hanau, Na ke Kama wahine a Kukalaniehu laua me Kahakauakoko.
Na pulapula aina i paekahi, I nonoho like i ka hikina, komohana, Pae like ka moku i lalani, I hui aku hui mai me Holani.
Puni ka moku o Kaialea ke kilo, Naha Nuuhiwa lele i
Polapola: O Kahiko ke kumu aina, Nana i mahele kaawale na moku, Moku ke aho lawaia a Kahai,
According to this chant of Kamahualele, Wakea and his wife were not the original progenitors of Hawaii nei, and here is this also: it seems from this account that the people came from Tahiti to people these islands as stated in the mele chanted by Kamahualele from the crossboard of the canoe recited above.
I okia e Kukanaloa, Pauku na aina, na moku, Moku i ka ohe kapu a Kanaloa.
O Haumea manu kahikele, O Moikeha ka lani nana e noho.
Noho kuu lani ia Hawaiia-
Ola! Ola! O Kalanaola. Ola ke alii, ke kahuna. Ola ke kilo, ke kauwa; Noho ia Hawaii a lulana, A kani moopuna i Kauai. O Kauai ka moku -aMoikeha ke alii.”
Aia i loko o keia mele a Kamahualele, aole o Wakea a me kana wahine na kumu mua o Hawaii nei. A eia kekahi; ma ka nana ana a me ka hoomaopopo ana, no Tahiti mai na kanaka i laha ai keia mau moku, e like me ke mele a Kamahualele i hea mai ai i luna o ka pola o na waa, e like me ke mele maluna ae.
CHAPTER V
T S O .
It is told in the genealogy of Opuukahonua that they were the royal parents or ancestors of these islands, and that there were ninety-five generations from him to Kamehameha the Great. And they were found or obtained by the fishing of Kapuheeuanui, and thus runs the tale:
MOKUNA V K M O .
Ua oleloia ma ka moolelo o Opuukahonua o laua na kupuna alii o keia mau aina, he
When Kapuheeuanui let down his fishing line into the sea from Kapaahu his line caught something that he thought was a fish and drew the line onto the canoe when, behold, it was a piece of coral. The priest Laulialamakua came along as Kapuheeuanui was disentangling his line from the coral and preparing to throw it away. Then the priest spoke to him, “Eh! Don’t throw away that piece of coral, for that is a chief, a foreteller of events. Go thou and look for a pig and appease the god, and after prayer call its name Hawaiiloa, then throw it back into the sea, and it will grow up into an island.” Kapuheeuanui obeyed the instructions of the priest. The next day Kapuheeuanui went fishing again and his line was again caught by a coral. This time he bethought himself of what the priest had said and took the coral to him, and the priest said to him, “That is a man, a chief; call his name Mauiloa.” He did so and then threw the coral back into the sea. On the third day of Kapuheeuanui’s fishing [22]his line was again entangled on a coral, making the third piece of coral brought to the surface by his line, and, as he had done before after freeing it from his line, took it to the priest. The latter on beholding this coral exclaimed, “That is a man, a wohi, a chief from the sacred air; call his name Oahunuialaa.”48 Kapuheeuanui continued fishing and always took to the priest the corals he caught on his line, who named them and ordered him to go through the same process of deifying them, or rather offering sacrifices to them, until all the islands now comprising the group were successively raised as corals. And thus, according to this tale, the islands of this group grew up from pieces of coral. But then, this is only a tale, and this is how one can ascertain the truth that these islands of Hawaii nei really did grow from corals.
kanaiwakumamaiwa hanauna mai laila mai a hiki ia Kamehameha. A o ka loaa ana o keia mau aina, i lawaia ia e Kapuheeuanui. A penei ke kaao ana: I ka wa i kuu aku ai o Kapuheeuanui i kana aho i loko o ke kai mai
Kapaahu mai, ia manawa, mau ana kana aho lawaia, a manao ae la oia he ia keia mea e mau nei, alaila, huki ae la oia i kana aho, a i ke kau ana ae i ka waa, eia ka he akoakoa. Ia manawa hele mai ke kahuna o Laulialaamakua, e hoomakaukau ana o Kapuheeuanui e wehe ae i ke akoakoa a kiola aku, ia manawa, olelo aku ke kahuna. “E! Mai kiola oe i na akoakoa, he alii na, he hai kanaka, hulia i puaa, a hoomalielie i ke akua, alaila pule a pau, alaila kapa aku oe i kona inoa o Hawaiiloa, alaila kiola aku oe i loko o ke kai, e ulu mai auanei na he moku.” Alaila, hoolohe aku la o Kapuheeuanui e like me ka olelo a ke kahuna. I kekahi la ae lawaia hou no o Kapuheeuanui, hei hou no ke akoakoa, [23]alaila hoomanao ua lawaia nei i ke kahuna, lawe hou aku no i ke akoakoa, i mai ke kahuna, “He kanaka, he alii, e kapa aku oe i ka inoa o Mauiloa,” alaila kiola aku la ua lawaia nei
This is how the song runs that Makuakaumana49 chanted at Tahiti, when he and Paao went to get a new chief for Hawaii nei, because all the old chiefs of Hawaii had sinned, Kapawa50 being the king of Hawaii at that time, he being of the fortieth generation from the time of Opuukahonua. When Makuakaumana and company were nearing the beach in the harbor of Moaulanuiakea51 then Makuakaumana chanted to Lonokaeho, the priest of that place:
i ka moana. I ka ekolu o ka la lawaia o Kapuheeuanui, hei hou no he akoakoa, o ke kolu ia o ka akoakoa; e like me ka hana mau a ua lawaia nei, a pela no oia i hana aku ai. A ike mai la ke hahuna i keia koa: “He kanaka keia he wohi, he alii no ka ea kapu, e kapa aku i kona inoa o Oahunuialaa.” Pela mau ka hana mau a ua o Kapuheeuanui, a pela no hoi ka ke kahuna olelo i ua lawaia nei. Ua kapaia na inoa o keia mau aina mamuli o ka olelo a ke kahuna. A ma keia kaao no Hawaii nei, he akoakoa keia mau mokupuni, ua ulu mai loko ae o ke kai; aka, he kaao wale no ia.A penei hoi ka hoomaopopo ana i ka oiaio ana, he akoakoa io o Hawaii nei.
Penei ke mele a Makuakaumana i oli aku ai i Tahiti, ia laua me Paao i holo ai i alii hou no Hawaii, no ka mea, ua pau na alii mua o Hawaii nei i ka hewa, o Kapawa ke alii o Hawaii nei ia manawa, i ke kanaha o na hanauna alii mai a Opuukahonua mai a ia Kapawa.A ia Makuakaumana ma i aneane aku ai e kau i ke awa o Moaulanuiakea ia manawa i oli aku ai o Makuakaumana ia Lonokaeho ke kahuna:
O Lono, O Lono, listen, O Lonokaeho!
Lonokulani,52 chief of Kauluonana,53
Here are the canoes, get on board, Come along and dwell in Hawaii-with-the-green-back,54
A land that was found in the ocean, That was thrown up from the sea, From the very depths of Kanaloa, The white coral in the watery caves
That was caught on the hook of the fisherman; The great fisherman of Kapaahu, The great fisherman Kapuheeuanui. The canoes touch the shore, come on board, Sail to Hawaii, an island, An island is Hawaii; An island is Hawaii for Lonokaeho to dwell on.
When the canoes were beached, Paao told Lonokaeho he was wanted to go to Hawaii to be its ruler. When Lonokaeho heard this from Paao he said to him, “I will not go there, but I will send Pili and he shall eat of Hawaii. He shall be the chief to go together with you, and you must be the priest.” And that is how Pili came to come here. It is so told in the history of Paao. But we must also examine the genealogy of chiefs from Opuukahonua to Wakea as is set forth in Chapter VI.
E Lono, e Lono - e-! E Lonokaeho! Lonokulani alii o Kauluonana. Eia na waa kau mai, E hoi e noho ia Hawaiikuauli, He aina loaa i ka moana, I hoea mai loko o ka ale; I ka halehale poi pu a Kanaloa; He koakea i halelo i ka wai, I lou i ka makau a ka lawaia, A ka lawaia nui o Kapaahu
A ka lawaia nui o Kapuheeuanui - la A pae na waa, kau mai, E holo ai i Hawaii, he moku;
He moku Hawaii, He moku Hawaii na Lonokaeho e noho.
A pae na waa i uka, olelo aku o Paao ia Lonokaeho e hoi i alii no Hawaii. A lohe o Lonokaeho i keia olelo a Paao, alaila, olelo aku la o Lonokaeho ia Paao, “Aole wau e holo, aka, e hoouna aku wau ia Pili nana e ai o Hawaii, oia ke alii e holo pu me olua; a o oe no ke kahuna.” A nolaila oia ka hiki o Pili ia Hawaii nei. (Pela i oleloia ma ka moolelo o Paao). Aka, e pono ke nana i ka hoonohonoho ana o ka mookuauhau alii mai a Opuukahonua mai a hiki ia Wakea, e like me ka
hoonohonoho ana ma kela aoao Mokuna VI.
CHAPTER VI. MOKUNA VI.
In the genealogical tree of Opuukahonua it is not stated who his parents were, but, it is stated in the genealogy of Kualii, that Opuukahonua came from Tahiti to live in Hawaii when these islands were inhabited by human beings. Opuukahonua came with his two younger brothers Lolomu and Mihi and one woman, Lana, and they became the progenitors of the people of Hawaii nei, and this is how they increased: [24]
T G O
HUSBAND KANE WIFE WAHINE CHILD KEIKI
Opuukahonua
Lolomu
Mihi
Hekilikaaka Ohikimakaloa
Mihi
Lana Kanananuikumamao (k)
Ohikimakaloa (w)
Hekilikaaka (k)
Nakolowailani (k).
Ahulukaaala (w)
Ahulukaaala Kapuaululana
Kapuaululana. Holani. Kekamaluahaku. Kekamaluahaku Laamea Lanipipili
Lanipipili
Laakeakapu Lanioaka
Hinaimanau Laakealaakona
Laakealaakona Kamaleilani Haulanuiakea
Haulanuiakea Manau Kahaloalena
Kahaloalena Laumaewa Kahaloalenaula
Laakealaakona Laumaewa Kamaiolena
Kahalolenaula
Kanehoalani Kaiwilaniolua
Hinakului. Kapumaweolani.
Kaihikapualamea Kukonalaa
Kaiwilaniolua Kanehoalani Kalaniwahine
Ma ka hoonohonoho ana i ka mookuauhau mai a Opuukahonua mai, aole i ikeia ko Opuukahonua mau makua, aka, o ka mea i oleloia i loko o ka moolelo o Kualii, mai Tahiti mai o Opuukahonua o ka hele ana mai a noho i Hawaii nei, i ka manawa, aole he kanaka ma keia mau aina. Holo mai o Opuukahonua me kona mau kaikaina elua, o Lolomu a me Mihi, hookahi wahine o Lana, a o lakou na kupuna mua o Hawaii nei. A penei ka laha ana: [27]
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Kapumaweolani
Haweaoku Manuiakane
Kukonalaa Kaenakulani Kalanipaumako
Pili
Kalaniwahine Makakaile
Malela Kamakahiwa
Makakailenuiaola
Kamakahiwa Loe Kikenuiaewa
Makakaile Paweo Kalanimanuia
Makakailenuiaola
Ewa Kahiko
Kikenuiaewa. Kupulanakehau (w).
Kalanimanuia Kukalaniehu
Kahakauakoko
Kahiko Kapulanakehau Wakea
Kukalaniehu Kahakauakoko Papa (w)
Wakea
Papa Hoohokukalani
Hoohokukalani Haloa
Haloa Hinamanouluae Waia
Waia. Huhune. Hinanalo. Hinanalo Haumu Nanakehili
Nanakehili Haulani Wailoa
Wailoa Hikawaopuaianea Kio
Kio. Kamole. Ole. Ole Hai Pupue
Pupue Kamahele Manaku
Manaku Hikohaale Kahiko
Kahiko. Kaae. Luanui. Luanui Kawaamaukele Kii
Kii
Hinakoula
Ulu
Nanaulu
Nanaulu Ulukou Nanamea
Ulu Kapunui
Nana Kapulani
Nanaiea
Nanaiea Kahaumokuleia Nanailani
Nanailani Hinakinau Waikulani
Waikulani Kekauilani Kuheleimoana
Kuheleimoana Mapunaiaala Konohiki
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Konohiki Hikaululena Wawena
Wawena Hinamahuia Akalana
Akalana Hinakawea
Mauimua
Mauihope
Mauikiikii
Mauiakalana
Mauiakalana Hinakealohaila Nanamaoa
Nanamaoa Hinaikapaekua Nanakulei
Nanakulei Kahaukuhonua Nanakaoko
Nanakaoko Kohikohiokalani Heleipawa [25]
Heleipawa Kookookumaikalani Hulumalailani
Hulumalailani Hinamaikalani Aikane
Aikane Hinahanaiakamalama Puna Hema.
Puna Hainalau Ua
Hema Ulamahahoa Kahai
Kahai Hinauluohia Wahieloa
Wahieloa Koolaukahili Laka
Laka Hikawaolena Luanuu
Luanuu Kapokulaiula Kamea
Kamea Popomaili Pohukaina
Pohukaina Huahuakapalei Hua
Hua Hikimolulolea Pau
Pau Kapohaakia Huanuiikalalailai
Huanuiikalalailai
Kapoea Paumakua
Molehai Kuhelani
Paumakua Manokalililani Haho
Haho. Kauilaianapa. Palena.
Palena Hikawainui
Hanalaanui Hanalaaiki
Hanalaanui. Mahuia. Lanaakawai. Lanaakawai Kalohialiiokawai Laau
Laau Kukamolimolialoha Pili
Pili Hinaauaku Koa
Koa. Hinaaumai. Ole.
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI. Ole Hinamailelii Kukohu
Kukohu Hinakeuki Kaniuhi
Kaniuhi Hiliamakani Kanipahu
Hualani. Kalahumoku.
Kanipahu
Alaikaaukoko Kalapana
Kalapana Makeamalamaihanae Kahiamoeleaikaaikupou
Kahiamoeleaikaaikupou Kapohakauluhailaa Kalaunuiohua
Kalaunuiohua Kaheka Kuaiwa
Kuaiwa Kumuleilani
Kahoukapu Hukulani
Manauea
Kahoukapu Laakapu Kauholanuimahu
Kauholanuimahu Neula Kiha
Kiha Waoilea Liloa
Liloa
Pinea Hakau
Akahiakuleana Umi
Kulamea Kapunanahuanuiaumi Makaalua Nohowaaumi
Kapukini
Umi
Piikea
Kealiiokalaloa. Kapulani
Keawenuiaumi
Aihakoko Kumalae
Kealiiokalaloa Makuahineopalaka Kukailani
Kukailani Kaohukiokalani
Kaikilani. Makakaualii.
Makakaualii Kapukamola Iwikauikaua
Keawenuiaumi Koihalawai Kanaloakuaana Kanaloakuaana Kaikilani Kealiiokalani
HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI.
Keakealanikane Kalanioumi.
Keakealanikane Keliiokalani Keakamahana
Iwikauikaua Keakamahana Keakealani
Kanaloakapulehu Keakealani Keawe
Kaneikauaiwilani Keakealani Kalanikauleleiaiwi
Keawe Kalanikauleleiaiwi
Keeumoku Kekela
Keeumoku Kamakaimoku Kalanikupuapaikalaninui
Kekela Haae Kekuapoiwa
Kalanikupuapaikalaninui Kekuapoiwa Kamehameha [26]
According to the genealogical table or tree from the time of Opuukahonua to Kamehameha there are ninety-nine generations, and that is the royal line of this race. But there were many chiefly branches from this royal line and many descendants, but no attention can now be paid to them in a genealogical order
Ma ka papa kuauhau i hoonohonohoia mai a Opuukahonua mai a hiki ia Kamehameha, he kanaiwakumamaiwa hanauna ka nui, o lakou ka hanauna alii o keia lahui. Aka, ua puka mai he mau lala ohana alii ma keia mookuauhau, a ua ulu a lehulehu lakou, aka, aole e hiki ke hoomaopopo i ka hoonohonoho ana o na lala ohana alii e ae, ma na lalani like e like me ka hoonohonoho ana i hoikeia ma ka papa kuauhau mai a Opuukahonua mai.
It is well to divide those times into periods from the time of Opuukahonua until the reign of Kamehameha, and to credit each reign with the works or happenings during its time as the story associates each king or chief with them.
He mea pono ke maheleia i mau wa mai a Opuukahonua a hiki ia Kamehameha e like me ka noho aupuni ana, a e
The Earliest Times. From Opuukahonua to Kukonalaa, elder brother of Kapawa, was sixteen generations. That was when Pili arrived from Tahiti and Kapawa was the reigning sovereign, and there were several battles as a consequence.
hoakaka pololei ia ka hana i loko o na wa a me na hana ano nui a keia alii keia alii i loko o ko lakou kaao ana.
Wa Mua. Mai a Opuukahonua a hiki ia Kukonalaa ko Kapawa kaikuaana, he umikumamaono ia hanauna, ia manawa hiki mai o Pili mai Tahiti mai, oia ke alii o Hawaii nei ia manawa, aka, he mau hoouka kaua ma ia manawa.
Second Epoch. From Pili’s time to Kahiko there were eight generations, and there were several great undertakings during that period, and Pili’s was a time of peace and prosperity, for he was wise.
Third Epoch. From Wakea to Waia there were four generations. There were also several important works during that time.
Wa Elua. Mai ia Pili a hiki ia Kahiko, ewalu ia hanauna, he wa maikai ia, a he mau hana naauao no ka Pili ia manawa.
Wa Ekolu. Mai ia Wakea a hiki ia Waia, eha ia hanauna, he mau hana nui i loko oia manawa.
Fourth Epoch. From Waia to Liloa were fifty-seven generations. There were several happenings during this interval and many wars.
Fifth Epoch. From Liloa to Kamehameha were fourteen generations. These divisions of time are not supposed to be strictly correct as there had been no one to definitely define the limits of each epoch. But it is settled on in this manner. These several divisions of time were known to later generations by the legends and tales referring to them, and made plainer by the prayer of Kukailani, a great priest who lived and was of the seventy-ninth generation from the time of Opuukahonua.
Wa Eha. Mai a Waia a hiki ia Liloa he kanalimakumamahiku hanauna, he nui na ano oia wa, a me na hoouka kaua ia wa.
Wa Elima. Mai ia Liloa a hiki ia Kamehameha, he umikumamaha hanauna. Ma keia mahele ana i na wa, aole ma ka pololei maoli, aole no he mea nana i hoomaopopo mai ka mahele ana i na wa. Aka, penei nae: Aia iloko o keia mau wa i maheleia, ua akaka ma
On the day when Iwikauikaua was taken by Kanaloapulehu to be sacrificed on the altar of the temple, because Iwikauikaua had done wrong in promoting rebellion amongst the subordinate chiefs under him to rebel against Kanaloakuaana, a king of Maui, then when Iwikauikaua stood on the steps of the altar he looked to the priest, Kukailani and appealed to him: “O prayer of the priest, stand thou before the deity that he may look towards me, if thou art indeed my priest.” When Kukailani heard this call he answered: “Yes, I will stand and pray, but if my prayer is not propitious you will die; but if my prayer is uninterrupted to the Amen you will not die today.”
ko lakou kaao ana, a ua akaka ma ka pule ana a kekahi kahuna, o Kukailani kona inoa, oia paha ke kanahikukumamaiwa o ka hanauna mai a Opuukahonua mai.
No ka mea, i ka wa i kiiia mai ai o Iwikauikaua e Kanaloapulehu e kau i ka lele, no ka hewa ana o Iwikauikaua no ke kipi ana i na ’lii malalo ona, a kipi aku ia Kanaloakuaana kekahi alii o Maui, a nolaila, ia Iwikauikaua i ku ai iluna o ka anuu, nana ae la o Iwikauikaua i ke kahuna ia Kukailani, a kahea aku la: “E, ka pule a ke kahuna, kulia i mua o ke akua, na na mai ia’u ina he kahuna oe na’u.” A lohe o Kukailani i keia mea: “Ae, e ku wau i kuu pule a i ino kuu pule make oe, aka i hololea kuu pule a hiki i ka amama ana; aole oe e kau i ka lele i keia la.” A penei ka pule ana:
O thou Ku, and Uli, and Kama, it is flown. 1
Kalani the languishing chief of Kaiwa.
Iwikauikaua in straight line from the depths; From the Tahitian stem of the earth’s foundation, Whose royal lineage is so old and well established
From the sacred ancestry of Kukonalaa.
The kapu was put on Makalii.
This is the first prayer; it is flown.
The kapu of the island has flown. 2
The kapus of the islands are in a row; The kapus of the islands are enjoined, The kapu of the island has come forth,
E Ku, e Uli, e Kama, lele wale. 1
O Kalani ke ’lii kaahea o Kaiwa.
Iwikauikaua haulili mai lalo; Mai kumu kahiki ka honua ua kele, Ua nao ua pela i ke kapu alii
I ka pela alii kapu o Kukonalaa.
It has rested on the sacredness of the island, Pili was the one that enjoyed that sanctity; The island of Hawaii-of-the-green-back.
This is the second prayer. It has flown;
The kapu has flown backwards to Wakea. [28]
Wakea was the priest, the chief 3
Who was born loaded and covered deep with kapu; It was Wakea who broke the kapu of the island.
The kapu was divided to surround the islands, The kapu flew backwards to Waia55 the king.
This is the fourth, the fourth resting of the kapu;56 It was Liloa who enjoyed that kapu.
The island is kapued for Liloa, 4
The kapu had grown and flourished in Tahiti, By Liloa of Umi was the kapu broken, The powers of the kapu were divided; It is Iwiaulana Iwikauikaua.
A kamahele branch that is inclining downwards,57 That is weighed down by the kapus of Iwikauikaua. Let the bones pay58 for the kapus of the island; Iwikauikaua was the wrong one; The one who sulked in the waters of Haunaka.
Ua kau ke kapu i Makalii. Akahi -a- aha; lele wale. Lele mai ke kapu o ka moku. 2
Lalani ke kapu o ka moku; Kui mai ke kapu o ka moku, Pii mai ke kapu o ka moku,
Ili aku, kau aku ke kapu o ka moku,
Na Pili e noho ia kapu, Ka moku i Hawaiikuauli.
Alua-a aha, lele wale; Lele aku ke kapu ia Wakea. [29] O Wakea ke kahuna, ke alii, 3
Ke alii i kumu, i nua, i makolu i ke kapu; Ia Wakea naha ke kapu o ka moku,
Mahae ke kapu i kiope na moku, Lele aku ke kapu o Waia ke alii.
Aha -aha- ka ilina o ke kapu,
Na Liloa e noho ia kapu. Ua kapu ka moku ia Liloa, 4
Ua kapu kawao i Tahiti, Liloa o Umi ke kapu i nahae, Nahae na mana o ke kapu, O Iwiaulana Iwikauikaua. Lola kamahele i kikiwi, I pipio i ke kapu o Iwikauikaua.
Na ka iwi e pani ke kapu o ka moku; Iwikauikaua ke kalohe; Ka hoololohe wai i Haunaka.
This is the prayer that is referred to in the genealogy of Kamalalawalu. And it is shown by the construction of this poetical prayer that time should be divided into epochs. Because it is only on the reigning kings that the kapu of the islands are conferred, and it would seem time and epochs were divided as shown by the division of the chant referred to above.
O keia ka pule i oleloia i loko o ka molelo o Kamalalawalu. A ma keia mele pule i maopopo ai he pono ke mahele i mau wa. No ka mea, aia wale no ma na ’lii aimoku e ili ai ke kapu moku. A mehe mea la, ua hoomaopopoia na wa ma ia mau ano e like me na pauku mele pule maluna ae.
CHAPTER VII.
It is told in the history of Hawaii that was printed at Lahainaluna, and also in the history revised by Pogue of Lahainaluna, that a vessel of some kind had arrived at Hawaii long ago, and that was the first knowledge the people of this race had of foreigners; but in the history of Kualii, one of the former kings of Hawaii nei and a famous one for his strength and valor in battle, it is said that he was the first one to visit Tahiti, and that he was the one that first knew or met foreigners in the olden times.This is how that is recognized by his prayer in the middle of his history as recited below:
N I M H .
Ua oleloia ma ka moolelo o Hawaii nei, i paiia ma Lahainaluna, a me ka moolelo i hooponopono hou ia e Mr. Pokuea o Lahainaluna, ua ku mua mai kekahi moku ma Hawaii nei i ka wa kahiko, a oia ka hoomaka mua ana o keia lahui e ike i na haole. Aka hoi, ma ka moolelo o Kualii kekahi alii kahiko o Hawaii nei, ke alii kaulana no ka ikaika i ke kaua; ua oleloia, nana i ike mua o Tahiti, a oia ka mea i ike mua i na haole i ka wa kahiko, a penei ka hoomaopopo ana ma kona pule, ma ka hapa
MOKUNA VII.
O Hawaii of the lofty mountains;
Pointed to heaven is Kauwiki; Below is the cluster of islands floating on the sea; Clasping Kauwiki the trembling mountain; Hewing Kauwiki till it fell.
And now Kauai, Kauai great and peaceful, That is under the lee of Waianae.
Kaena is a cape, Kahuku is a pandanus.
Kaala is a mountain ridge covered with dew, And Waialua is situated below, O Waialua.
Mokuleia is the calabash, the helo, The eight-finned shark;59
The tail of the white shark is Kaena, The shark stretching away toward Kauai.
Below is Kauai, my land,
O great Kauai, island (filled) with lehua,60
Island stretching out towards Tahiti.
Away down is Tahiti.
Wakea controlled the sun creeping along; Arising from beneath Kumuhonua;
Shaking is the foundations of broad Hawaii, Pointing to the rising rays of the sun.
Kona stands forth to sight;
The sun stands over Kona, Kohala is in darkness. [30]
O Tahiti, land of the far-reaching ocean, Land where Olopana dwelt.
Within is the land, outside is the sun; Indistinct is the land when approaching. Perhaps you have seen it?
I have surely seen Tahiti, A land with a strange language is Tahiti. The people of this place ascended up
To the very backbone of heaven; They trampled and looked down below.
Kanakas (men of our race) are not in Tahiti.
One kind of men is in Tahiti—the haole;61
He is like a god,
I am like a man, Ku is a god.
waena o kona moolelo e like me malalo iho:
O Hawaii mauna kiekie; Hoho i ka lani Kauwiki; I lalo ka hono o na moku, i ke kai e hopu ana; Kauwiki i ka mauna i ke opaipai; E kalai a hina Kauwiki-e.
O Kauai, O Kauai nui kuapapa, Noho i ka lulu o Waianae. He lae Kaena, he hala Kahuku. He kuamauna hono i ke hau Kaala, Noho mai ana Waialua i lalo e, O Waialua.
O Mokuleia ka ipu, ka helo Ka ia mano lala walu, Hiu lala kea o Kaena, Mano hele lalo o Kauai. O lalo o Kauai, kuu aina, O Kauai nui mokulehua, Moku panee lua ana Tahiti.
I lalo Tahiti.
Ia Wakea ka la kolohia; Hooulu i lalo o Kumuhonua; Nakeke ka papa i Hawaiiakea, O Kuhia i ka muo o ka la. Kau mai ana Kona i ka maka; Ke kau la Kona, ke moe la Kohala. [31]
O Tahiti, moku kai a loa. Aina a Olopana i noho ai. I loko ka moku, I waho ka la;
Ke aloalo o ka la ke hiki mai.
Ane ua ike oe?
Ua ike hoi wau ia Tahiti,
