244 Poniaudcr Collection of Hawaiian Folk-lore. 



I am further more inclined to consider the Oahu-Nanaulu straight Hne of descent 

 as the most correct and reliable, inasmuch as I find it corroborated by an examination 

 of nearly all the correlative branches originating from the children and grandchildren of 

 Maweke, the twenty-eighth on the Nanaulu line from Wakea. Thus the line of Kale- 

 henui-a-Maweke, culminating in Kaakaualani, the wife of Kakuhihewa, corresponds ex- 

 actly with the line of Mulielialii-a-Maweke ending in Kakuhihewa. Thus the line of 

 Keaunui-a-Maweke, through Nuakea, Kalahumoku. Moku-a-Hualeiakea, to the children 

 and grandchildren of Umi-a-Liloa in Hawaii, the uncontested contemporaries of Kaku- 

 hihewa, is equally full and correct. I am therefore inclined to consider the Nanaulu line, 

 including its branches, not only as the most correct, but as the main trunk of Hawaiian 

 genealogy. And that it was .so considered by the ancient Hawaiians themselves, I infer 

 from the evident and repeated desires of the Hawaii and Maui chiefs to connect them- 

 selves with the Kauai and Oahu branches of this line, and by the fact that Kauai was 

 looked upon by them as the cradle of knowledge, skill, laws and religion. 



Between the ditterent genealogies, as I have received them, the following dis- 

 crepancies appear, which in my opinion, indicate either gaps in one line, or additions in an- 

 other. There are certain luminous points of coincidence or contemporaneity, well estab- 

 lished by the uniform tradition accompanying all the lines of descent, which in a measure 

 will help to correct some of the lines of descent. The discrepancies are these : 



1. From Wakea to Kakuhihewa, on the straight Nanaulu line, through Mulielea- 

 lii and Maelo (w), there are forty-five generations, Kakuhihewa included. 



2. From Wakea to Kakuhihewa, on the Ulu-Puna-imua line, through Laulialaa — 

 Maelo's husband — there are fifty generations, the difference lying between Ulu and Lau- 

 lialaa. 



3. From Wakea to Kahoukapu, on the Ulu-Hema-Hanalaanui line, there are 

 fifty-one generations; but from Wakea to Laakapu (w) (the wife of Kahoukapu and 

 sister of Laulialaa) there are only forty generations on the Ulu-Puna-imua line. The 

 difference lying probably between Hema and Pili-Kaaiea, whom all the traditions corre- 

 spond in asserting as having come from Tahiti with Paao the Kahuna about the time of 

 the great migration which characterized the age of Moikeha, Olopana, etc., children of 

 Mulielealii and their contemporaries. 



4. The traditions all agree that Kanipahu of Hawaii married Hualani (w) of 

 Molokai. Buc Kanipahu stands forty-sixth on the Ulu-Hema and Hanalaanui line, 

 whereas Hualani stands thirty-fourth on the Nanaulu straight line through Keaunui-a- 

 Maweke and his daughter Nuakea. Kaakaualani (w) the wife of Kakuhihewa, stands 

 forty-sixth on the Nanaulu straight line, through Kalehenui-a-Maweke; but her mother, 

 Kauhiiliula-a-Piilani, stands fifty-eighth on the Ulu-Hema and Hanalaa-iki line; thus 

 showing that notwithstanding the era of commotion, displacement and migration, above 

 referred to, the Nanaulu straight line, through Maweke, his children and grandchildren, 

 not only maintain a wonderful correspondence and regularity between themselves, but 

 each and all of them unite in pointing out the discrepancies and probable interpolation on 

 the Hema-Hanalaa lines of descent. The first mentioned contemporaneity is those of 

 Ananini on the Ulu-Puna-imua line, and of Mua and her husband Kaomealani on the 

 Maweke-Kalehenui line from Nanaulu. Auanini stands thirty-first on his line from 



