26 Fornander Collection of Haivatiati Folk-lore. 



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 man}^ chiefly branches from this royal line and many descendants, but 

 no attention can now be paid to them in a genealogical order. 



ACCORDING TO TIME OR EPOCHS. 



It is well to divide those times into periods from the time of Opunkahonua 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. 



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. 



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. 



Fourth Epoch. From Waia to Liloa were fifty-seven generations. There were 

 several happenings during this interval and many wars. 



Fifth Epoch. From Iviloa 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. 



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." 



I O thou Ku, and Uli, and Kama, it is flown. 2 The kapu of the island has flown. 



Kalani the languishing chief of Kaiwa. The kapus of the islands are in a row; 



Iwikauikaua in straight line from the depths; The kapus of the islands are enjoined, 



From the Tahitian stem of the earth's founda- The kapu of the island has come forth, 



tion, It has rested on the sacredness of the island, 



Whose royal lineage is so old and well estab- Pili was the one that enjoyed that sanctity; 



lished The island of Hawaii-of-the-green-back. 



From the sacred ancestry of Kukonalaa. This is the second prayer. It has flown; 



The kapu was put on Makalii. The kapu has flown backwards to Wakea. 

 This is the first prayer; it is flown. 



