Traditional Hawaiiaii Stories. 243 



waokaohele, the fifty-sixth on the Hema and Hanalaaiki hne, the same discrepancy ap- 

 pears. Tlie Kauai genealogies, which T ha\'e received from Hon. D. Kalakaua, make 

 only forty-five o-enerations from Wakea, through the Nanaulu-Muliele-alii-Kumuhonua- 

 niejiuukahonua line, to Kamakahelei and to Kumahana who were contemporaries of 

 Kamehameha I, the sixty-fourth, if not the sixty-fifth from Wakea through the Ulu- 

 Hema-Hanalaanui line. The Kauai genealogy makes Kualii the forty-third from Haloa, 

 whereas the Oahu genealogy, through Moikeha, the brother of Kumuhonua, makes Kua- 

 lii the forty-ninth from Haloa; the discrepancy lying between the thirty-first and thirty- 

 eighth of the Kauai-Ele]niukahonua line."' 



From comparing the various genealogies, sagas and nieles it becomes evident that 

 the time of Maweke's sons and grandsons, on the Nanaulu straight line, was a time of 

 great and general convulsion. It was the Homeric period of Hawaiian history. This 

 was the period of grand enterprises ; of voyages to and from Tahiti. This period is the 

 principal starting point of most of the Kauai, Oahu, ]\Iolokai, and some of the Maui and 

 Hawaii genealogies: and Maweke is the only line which kee])s the correlation of its 

 branches in anv wav consistent and conformable, not only to their natural relation, but 

 also to traditional evidence and to historical requirements.' 



It is well known to tradition and recorded in songs and sagas that before the time 

 of Pili-Kaaiea there was a vacuum in the Hawaii-Hanalaanui-Hema line of aliis, and 

 from the anticjuarian lore of v^. M. Kamakau, throwing light on the ante-"Pili"' period, I 

 am forced to conclude that at least seventeen generations, as quoted in the Hema gene- 

 alogy of the Hawaii chiefs, must be thrown out in order to make subsequent well- 

 known generations fall into their jilaces as indicated by the Oahu, Kauai or Molokai lines 

 of descent from Maweke and his sons. Thus when all the traditions and meles make 

 Kaaipahu the fortv-ninth on the recognized Hawaii-Hanalaanui-Hema line, the hus- 

 band of Hualani, the great-great-granddaughter of Keaunui-a-Maweke and thirty-third 

 on the Nanaulu line, then inferentially but effectively confirm the statement of Kamakau of 

 the displacement of the seventeen generations interpolated on the Hawaii line, either im- 

 mediately preceding Pili, or between Ulu and Aikanaka. At any rate it makes Pili, — 

 who, it is well known, arrixed from Tahiti \\ith Paa and became the founder of the new 

 and later line of Hawaii aliis — contemporary with the grand period of migrations re- 

 corded in the meles and sagas of the sons and successors of Maweke. 



The Maui-Hanalaa-iki line must suffer a similar curtailment in order to bring its 

 prominent historical figures in consonance with Oahu and Kauai genealogies. Thus 

 when all accounts agree in making Kelea, the sister of Kawaokaohele of Maui and aunt 

 of Piilani, the wife of Lo Lale — brother of Piliwale of Oahu — there can be no doubt of 

 their contemporaneity. But the Oahu-Nanaulu line makes Lo Lale the thirty-ninth or 

 fort3'-first from Wakea, and the Maui-Hanalaa-iki line makes Kelea the fifty-sixth from 

 Wakea, thus showing the same irreconcilable difference of from fifteen to seventeen gen- 

 erations as we encountered in the Hawaii-Hanalaa-nui line. 



'The Marquesans of Xukahiwa have a tradition that 'The Nuuhiwans have a tradition that twenty genera- 



Wakea came to their country from Vavao and brought tions ago (counting from 1812) an akua called Haii vis- 



vvith him and his wife Owa all manner of plants and ited all their islands and brought with him the first hogs 



herbs, which were named after their forty children, all and a number of birds. The name of liog in Marquesan 



except Po. (See Rienzi, L'L'iiivcrs Pitton'sqiic.) is {•iinka. ( Rienzi, L'Ciiivcrs Pittoicsqiic, Vol. 2, p. 



230.) 



