Traditional Haivaiian Stories. 245 



Wakea, and Mua stands thirty-second on the other line. Tradition is circumstantial that 

 in their time the first foreigners (haole) came to this group — to Oahu, oiif Mokapu. 



5. The second recognized contemporaneity, that I have been able to find in the 

 meles and kaaos in my possession — ;saving" and excepting always what may hereafter 

 come to light — is that of Kanipahu and his wife Hualani. According to the oenealoo-y 

 published by D. Malo, Kanipahu was the forty-ninth from Wakea, and according to the 

 Nanaulu-Keaunui-a-Maweke line Hualani was the thirty-fourth from Wakea. 



6. The next recognized contemporaneity is that of Kalaunuiohua, according to D. 

 IVIalo the fifty-second from Wakea on the Hema-Hanalaanui line, and Kukona of Kauai 

 with whom he made war, and who is the forty-third on the Ulu-Puna-imua line. 



7. The next is that of Luakoa of Maui, forty-eighth or forty-ninth on the Hema- 

 Hanalaa-iki line, who made war on Mailikukahi who stands thirty-ninth on the Nanaulu 

 straight line through jVIulielealii and Moikeha. 



8. The next is that of Kahoukapu of Hawaii, standing fifty-fourth on the Hema- 

 Hanalaa-nui line, who married Laakapu, daugliter of Laamaikahiki, and who conse- 

 quently stands fortieth on the Ulu-Puna-imua line. 



9. The next is what may be considered as the historical, though medieval, period 

 of Hawaiian national life, viz: that of Piilani of Maui, Umi of Hawaii, and Ivalaimanuia 

 of Oahu. The second stands fifty-eighth from Wakea, according to D. Malo; the first is 

 fifty-seventh on the Hema-Hanalaa-iki line, and the third is forty-third on the Nanaulu 

 straight line. 



From this time the diliferent lines run with great regularity and correspondence 

 and were proper authorities available, I think every apparent discrepancy could be satis- 

 factorily explained. 



I regret that I have only two genealogies of the Kauai chiefs : one furnished me 

 by the Hon. D. Kalakaua, the other published by S. M. Kamakau. The first gives only 

 forty-four generations from Wakea to Kualii of Oahu and Kauai ; the second gives sixty 

 generations during the same period. The first counts through Mulielealii, Kumuhonua 

 and Elepuukahonua ; the latter through Ulu and Puna-imua, and Ahukini-a-laa. The first 

 falls five generations short of the Nanaulu line through Moikeha to Kualii. The latter 

 over-runs six generations, counting from Laulialaa and Ahukini-a-laa who were brothers, 

 besides the discrepancy of five generations already noticed between the Nanaulu and 

 Puna-imua lines, previous to Laulialaa. 



P)Ut, if we cannot reconcile the line of Hema-Hanalaa-nui with that of Nanaulu in de-- 

 scending the two streams from Wakea, let us ascend the streams of two such well-known 

 contemporaries as Kualii of Oahu (Nanaulu) and Keawe of Hawaii (Hema-Hanalaa- 

 nui). li we thus ascend sixteen generations on each line, we shall meet again with Hua- 

 lani (w) on the Nanaulu-Keaunui-a-Maweke line, and with her husband Kanipahu on the 

 so-called Hema-Hanalaa-nui. Thus showing that from Kanipahu, perhaps even from 

 Kaniuhi, there has been no break or discrepancy in the latter line. Sixteen or seventeen 

 generations upward from Kualii, however, bring us to the grandchildren of that boister- 

 ous period in Hawaiian history when Moikeha, Kumuhonua and Olopana, the children of 

 Mulielealii-a-Maweke, filled Hawaiian tradition with their exploits and adventures abroad 



