256 I'onumdcr Collection of Hawaiian folk-lore. 



nient of the legend (or rather synopsis) of Paao, which T liave, while speaking of the 

 arrival of Pili, it is expressly stated that, when Pili came to these islands, Hawaii was 

 without chiefs on account of the crimes of Kapawa ("Ua pan na Alii mua o Hawaii-nei 

 i ka hewa o Kai)a\va, ke alii o Hawaii nei ia manawa") ; thus evidently making Kapawa 

 contemporary with the period of the Tahitian migrations. 



The New Zealand legends have shown that the four chiefs Hema, Kahai, Wahie- 

 loa and Laka were Samoan chiefs and not Hawaiian, and as Kapawa is represented 

 on the Hawaiian genealogy of Ulu as being the great-grandfather of Hema and his 

 brother Puna-imua; and further as he is only third in descent from that mythical demi- 

 god Maui-a-Kalana and only second in ascent from the almost equally mythical Hina- 

 hanaiakamalama, the wife of Aikanaka and mother of Plema, who went up to the moon 

 and whose leg was pulled off by her husband while ascending, I therefore think myself 

 justified in concluding that Kapawa and probably his parents are misplaced on the 

 genealogy of Ulu, and that they belong to a much later ])eriod — the period of Tahitian 

 migrations. 



I have hitherto not referred to the Hanalaa-nui or tlanalaa-iki lines in their earlier 

 portions. It is well-known that before the consolidation of the islands under one govern- 

 ment, bv Kamehameha I, the Maui bards and genealogists claimed Hanalaa-nui as the 

 ancestor of their race of chiefs, while the Hawaiians proper also set up the same claim. 

 Put it would seem that even the Hawaiian bards and genealogists were not agreed on 

 this subject; for I possess an ancient mele, evidently composed in the interest of Kame- 

 hameha I and his dynasty, which traces his descent from Paumakua and Hanalaa-nui 

 - — not Hanalaa-iki — through Maui-loa and not through Lanakawai, and then through 

 Alo, W'aohaakuna. etc.. to Kikamanio Laulihewa and Maili-kukahi, and thence down 

 the Oahu-Maweke line to Kalanikauleleiaiwi etc. But this mele makes Laulihewa the 

 seventh from Paumakua in the descent, or the sixteenth from Kamehameha I in the 

 ascent. Now on the uncontested Nanaulu-Maweke line Laulihewa is the seventeenth 

 from Kamehameha, and on the equally uncontested Paumakua-Lauli-a-laa line Lauli- 

 hewa is also the seventeenth from Kiwalao, Kamehameha's cousin, this latter line hav- 

 ing the double advantage of having been crossed both by the Maui and Oahu lines. 

 Assuming, therefore, that Laulihewa's position is correct in this mele, or nearly so, 

 Hanalaa-nui's place on the i)edigree will be fifth or sixth from Laulihewa, or a con- 

 temporary with Moikeha on the Nanaulu straight line, or with Nana or Kumakaha on 

 the Ulu-Paumakua line. In either case Ha'nalaa, whether "nui" or "iki," falls within 

 the period of the Tahitian migrations, and their lines must suffer a proportionate cur- 

 tailment of the names which now figure on them. That Haho, who in this mele stands 

 next after Paumakua, and second above Hanalaanui, belonged to the new era, inaugu- 

 rated by the arrivals from Tahiti, I conclude from the fact that with him commences 

 the record of the Aha-alii, a peculiar institution not known before this time, and an 

 indispensable accompaniment of an Alii-kapu (a sacred chief). 



Without such excision of names I can see no way of reconciling the Nanaulu 

 straight line and its numerous branches, or the Puna-imua-Paumakua-Laamaikahiki 

 line and its ecjuallv numerous branches, with the 1 lema-Hanalaa lines, so as to bring 

 known contem])oraries on a nearly parallel step of descent from those whom they all claim 



