8 Foniaiidn- Collection of Hazuaiian Folk-lore. 



But in tlie tradition regarding Kahoolawe its origin is assured, it was born a 

 foundling. Because Keaukanai was the man, he married with Waliniiu, a woman 

 from Holani, and Kahoolawe was the offspring of that union. And this is the way 

 the mele runs in the fifth verse: 



"Keaukanai is the one who married, 

 Married with Waliniiu from Holani, 

 The sacred semen' of Uluhina. 

 Kahoolawe was born a foundling." 



This is the strange thing in the tradition of Kahoolawe, it would seem Keau- 

 kanai belonged to Hawaii nei, and Walinuu came from Holani. In the traditions of 

 Molokini it is said, it was from the loin cloth of Uluhina, a very high chief. He was 

 a chief who cut the navel of new born babes. And this is the legend concerning Molo- 

 kini: "When Walinuu gave birth to Kahoolawe Uluhina was called upon to come and 

 cut the navel of the child Kahoolawe, and when he came and had cut the navel he took 

 the placenta and girt it on as a loin cloth. He then threw it into the sea and Molokini 

 arose formed from the afterbirth of Kahoolawe and the loin cloth of Uluhina," the very 

 name Molokini being a contraction of the words malo and Uluhina and should read 

 this way in the song, verse 6: 



"Uluhina then was called upon. 

 The navel of the little one was cut, 

 The afterbirth of the child that was thrown 

 Into the folds of the rolling surf; 

 The froth of the heaving sea, 

 Then was found the loin cloth for the child. 

 Molokini the island 

 Is the navel string. 

 The island is a navel string." 



In the tradition of Oahu, it is said Oahu was a very high chief, a prince of the blood, 

 born of Ahukini-a-Laa and Laamea-laakona, and this is how it reads in verse 7: 



"Now stands forth Ahukini-a-Laa, 

 A chief from the foreign land; 

 From the gills^ of the fish; 



From the overwhelming billows of Halehalekalani. 

 Then was born Oahu, a wohi, 

 A wohi through Ahukinialaa 

 By Laamealaakona, the wife." 



' The kekea, or Albino, in third line of section 5, is which prevailed that certain ancient chiefs were of such 



shown here to be keakea, semen, which, by the narra- high and sacred rank that their sanctity pervaded their 



tion following, indicates it as an emanation from a per- premises, and applied also to all that they had, or did, 



son of sacrcdness, having special functions, whose every or desired, 



act partook of a sacred character, bearing out the idea 2, Hcti -e of life 



