Chapter XXIV: Part II (6)

[436] Poluluhi, dark obscurity; poweliweli, place where people are afraid to go on account of darkness, ghosts, etc.

[437] Weliweli hakoi, heavy, saddening fear; lani hakoi, the heavy chief, hakoi, koikoi, heavy as in weight; weighed down as one carrying a heavy load.

[438] Hakoi o kona nui ko aloha, weighed down, staggers under the greatness of his love.

[439] Au wale ana au, etc., “au” to look around over a crowd or multitude sitting together; looking over the concourse; he aka ka ike, desiring the sight, i.e., I desire to see [my chief], language of the poet.

[440] E oe ike, e oe for aole, not see, i.e., I do not see thee, ua nalo loa.

[441] Ua laa i ke kai, he is sacred to the sea, devoted first; okia a Kane, “okia” for “oki ia e,” cut off by Kane.

[442] Aia i Kuaihelani, etc., there at Kuaihelani he has gone. This was an imaginary place away beyond Kauai, in some distant unknown region.

[443] O ka onohi, is the eyeball; onohi ula is the appearance of the clouds shone upon by the sun and are red, a beautiful red cloud, hence the rendition of the line as given.

[444] Kaeha, an ancient personage to whom Kahahana is assigned sacred relationship.

[445] Elua olua, ye two, i.e., Kahahana and Alapai, his friend, lay in the calm [sea] of Kahaloa, a place at Waikiki.

[446] Kamaaina, a resident, as is also kupa, but the latter has the deeper meaning of one born to a place as against one from elsewhere.

[447] I uwe wale ae ia; he, i.e., Kahahana is greatly beloved by the people of Kona.

[448] La loa, o Makalii the summer season with its long days.

[449] E lawe ana, bearing away, i.e., the days, a reflection of the poet who was a friend of Kahahana; Koena aloha ilalo, carrying the remnant of friendship (lost friend) to the shores below; “Koena aloha” for “i ke koena o ke aloha.”

[450] I ka lani, even him, Kahahana, to heaven. “Ia” is in apposition with “koena” perhaps the accusative; thus, even him, thou hast carried to heaven, (kau koliko lani); placed on high, in the darkness, obscurity of heaven. Koliko, signifies after the sun has set and darkness begins to come on.

[451] E uwe mai, have compassion; i ke keiki, on the child. The poet perhaps calls upon Kahahana to favor him as his child.

[452] I hai, etc., mentioned, synonymous with olelo i o lahonua. This word signifies the time of distress and difficulty from which one is afterward delivered; here it refers to a proclaimed prophecy which had come to pass.

[453] E momoe pu, that is, Kahahana and the child spoken of above.

[454] I ke ahu kai (sea spray), the place between the breaking of the surf and shore.

[455] Hookahi ka lani, one is the chief, i.e., one real chief [i] kaha aku nei, has gone, departed; kaha, like hele, to depart, go away.

[456] O ka moku, o ka aina, synonymous terms, the division, the land is the second, i.e., all parts.

[457] Hele, gone or traveled with a (huakai) large company, or procession; hoi ole, but return no more.

[458] Ke alii puolani, the exalted chief: puo signifies the action of two waves or opposite surfs when they meet the water as its progress is stopped both ways ascending suddenly; hence to raise, to be exalted, renowned; lani, here, as often in other places, a mere expletive of intensity; sea of Peapea and Kamanu, places not now known.

[459] Ka hookalakupua, the wizard, a person that hears unearthly sounds.

[460] He kupua ka lani, a wizard is the chief [Kahahana] no ka moku, for the island, i.e., of Oahu.

[461] Ke hakupehe, “haku” put together as words, “pehe” hesitatingly; ie nei kuu lani, “i” or “no” is understood or kuu lani may be the nominative, this my chief is commonly reputed here.

[462] Palila belongs to age, “po.” He is fabled to be a very ancient man famous for eating bananas; he was from darkness.

[463] O ka lani ko ke ao, but the chief [Kahahana] is from the world of light.

[464] Ua hoopapa, it is disputed [by men]; he alanui hele, the path he has gone, i.e., some said he was dead, some said he was not.

[465] Ua ike, etc., we together know well.

[466] I hele o ka lani, that the chief went at noon (awakea), i.e., openly, no secrecy.

[467] I uhai paha; uhai, hahai, he has followed perhaps kana wahine, his wife or probably another wife who died previously. This, or his surviving wife became the wife of Kahekili who conquered him.

[468] Halualua, to become feeble [from the loss of Kahahana]; halua is the wrinkling of the skin, becoming flabby on account of old age.

[469] I aloha ai, the wife referred to, beloved by ka lani hahai, the chief that is dead; “hahai” being thus used figuratively.

[470] Hele lolopio ai ka lani; hele is another term for die, as we say he is gone, meaning he is dead. Lolopio is the straightening out of the limbs of a person as soon as dead, or when a person dies calmly and easily so that it is surely known when he is dead. No contraction of face or other muscles is hele lolopio, meaning, went off quietly.

[471] Ui, poetical for uhi, covered; ka niau, the coconut leaf. The ancient custom of laying out chiefs was to lay the body in a sort of mat made of coconut leaves instead of a coffin.

[472] Moe malie, sleeps quietly, applied to an infant.

[473] Aia ko makuahine, there is thy mother i ko lealea, for thy pleasure, etc.,—repeated, that is, he sleeps quietly as when his mother soothed him to sleep.

[474] Hoi hou, the chief has returned again to the time when he was tended, (hiia for hiiia), tossed in the arms was the chief Kaumakoa, the king.

[475] Kalole ka leo, lole to change the appearance of a thing, form, etc., he changed his voice.

[476] He pe he pa have the same meaning and signify the modest sitting of females on the mat in distinction from the men, as they wore but the pa-u. To sit “pe” was to double up the lower part of the leg so as to conceal as much as possible under the pa-u and the upper part of the leg.

[477] He mahu, paha, a hermaphrodite perhaps of Honokawailani. They supposed all such were from that place, but where it was no one knows.

[478] He lani aimoku; a chief possessor of land [was Kahahana]. Note what has been said about Kaumakoa refers to Kahahana although another name is used. He was a possessor of land because he was a descendant of a line of chiefs.

[479] He alii no ka moo; a chief by descent belongs to a line of kings.

[480] Ka maka i ike, that sees with his own eyes, i papu ke kapu; ike is again understood before papu—papu, altogether, fully, throughout; ike papu to look at closely, examine with one’s own eyes; i ke kapu, at the kapu.

[481] Papu ka lani, the heavens are covered over with palamoa, thin fleecy clouds of a whitish cast, not fog, clouds that stand still, but the sun can shine through.

[482] Kai mahamoe, kai moa, while referred to in the original notes as gravy for fish and fowl, carries no weight in its being located at Kailua over other places on Oahu, and has no connection with the cloud condition of the preceding line, or the wind effects which follow. It is rather the sea conditions at Kailua the poet refers to. Kai mahamoe is the smooth, glassy distant sea in a calm; kai moa, the feathery, foamy waves of Kailua’s shore.

[483] Luhe is the motion of the wings of the dragonfly to keep itself cool; the motion of one’s kihei when riding on horseback on a gallop; lula, same, meaning the king was fanned, cooled by the land breeze.

[484] He hau ke ala; hau, the bush; hau, straight, straight is the path, he kumoena ololi; kumoena, the long narrow strip commencement of a mat.

[485] E newa, to go carefully, look where one goes; o hea make i ka la: hea, to become weak, faint in traveling on a long hot journey.

[486] Akua noho la i Puuokapolei, the god dwelling at Kapolei hill, [Kamao], at Ewa, the god of Kahahana where it was supposed his soul had gone.

[487] E hanehane mai ana, etc., the sun is wailing i na wahine o Kamao, on account of the women of Kamao, one of the entrances to the nether world.

[488] Akua pee, i.e., Kahahana, a god that hides himself.

[489] Pua ohai, the flower of ohai, a bush with beautiful blossoms; o ke kaha, dry land where taro will not grow, but potatoes will.

[490] Walea wale, etc., i.e., Kahahana stands satisfied, contented, among the stones (ke a) as does the ohai trees.

[491] Ulu kanu a Kahai, “kanu” for “kanuia” among the breadfruits planted by Kahai. At that place in Puuloa where Kahai introduced the breadfruit, and which is remarkable for the size of its fruits.

[492] Oo, name of a small bird having a sharp bill (Moho nobilis).

[493] E ka manu, by the bird of Kanehili; name of a land.

[494] Ikea for ike ia, was seen.

[495] Iluna above ka ohu Kanalio, the dense Kanalio, fog region of the birds. Winds hardly ever live in the regions where there are no clouds or shades.

[496] Kela manu, etc., [ka uwau], is the name of the bird and some others which are caught by building fires in the night. Either through fright or for other reason, the birds fall so that they are caught.

[497] I hapapa, which flutters [jumps about, unable to fly] and is caught by men, through being, perhaps, confused, or dazzled by the light.

[498] Honi i ka manu, the bird scents [the] hunakai o kai, spray of the sea.

[499] I ka la la hoano, on a very sacred day (la kapu); i ka lele kai, by a very sacred altar: kai, sacred, set apart for sacred use.

[500] Akua hoea kai, a god having power over the sea at Oneula, a place of uncertain location.

[501] Ua molowa wale, etc., the companions of Kahahana were slow, [indifferent] about following him.

[502] Ua pauaho, etc., they had no perseverance, they forsook him.

[503] Kamau, unsettled, unstable; lau, leaf of the pali, i.e., the edge, height, or extended point.

[504] Ala holopapa laau, etc., a wooden bridge is the path.

[505] I awa no ka was, signifies the purpose of the aforesaid bridge as a runway for canoes of Hamakua, i pii ai, whereby they ascend for landing above. This method of canoe-landing on the rocky coasts is spoken of by Rev. W. Ellis in his “Tour of Hawaii,” and is further described and illustrated in the Hawaiian Annual of 1910, page 97, as still practiced on the Puna coast of Hawaii.

[506] Kuileiakamokala, name of the land which has that method for the use of its canoe.

[507] E kala, long ago—not lately—either with or without the negative.

[508] Imo aku la, etc., as we would say, in the twinkling of an eye, he was gone.

[509] Lele Uli e, etc.; five lines from this point are a short specimen of prayer to the god Laka. Petition and adoration are said to be united.

[510] Kaili aina is the common expression respecting one dying suddenly without any previous sickness.

[511] Ooki, cut or marked, i ke one kapu, in the forbidden sand of Kaha; haha, abbreviation of kahakai, sea-beach.

[512] Pouli ka ua, dark was the rain; moku pawa, “pawa” is the dark cloud or the sky that looks dark by contrast when the beams, rays of the sun first appear. The “pawa” is the darkness whether in sky or cloud that is broken away by and appears over the light.

[513] Lele hoopoo, etc., “hoopoo” used mostly poetically, headforemost, careless of consequences, as when one in battle determines not to run, and rushes into the fight, or when one determines to speak to the chief, he rushes on, speaks, life or death; so the rain fell upon the lauhala trees.

[514] I ke poo, etc., upon the heads of the hala (pandanus) of Hanau, name of some small place probably.

[515] Hanau mai, brought forth ke akua olelo, the speaking god.

[516] Akua pahulu, was the god who could carry people off in their sleep if they had eaten certain dried fish (amaama and weke). If a person in eating had his mouth smeared and should hear these words: “Oia hoi, oia hoi,” or “hohe, hoha”, and fall asleep, he would be sure to be carried away and laid in another place, without however being killed.

[517] Kaha aku nei, etc., kaha, sea-beach, side of a river; Kama, name of a land.

[518] Lei o Moopuali, wreath or crown of Moopuali; Kama and Moopuali are names of places not now known.

[519] Alii o ke kai ahua moku, chief of the high swelling sea; kai ahua moku signifies kai mimiki, when the sea swells and flows over the land; moku, refers to the breaking down of homes, fences, etc.

[520] O ka moku o Maakaina, even the land of Maakaina.

[521] Kaina for kaikaina, kaina oe, thou the younger brother, the older that, of the chief.

[522] Ilaila ka ike, etc., there is knowledge indeed and righteousness.

[523] O’u mau kaikunane (used here in place of hoa, companions); hoomau hele loa, constant in traveling onward.

[524] Aia laua ihea, refers perhaps to Kahahana and his friend. [Lines 239 to 253 inclusive are supposed to be additions and do not belong to the original. Andrew’s notes include them, as above, as also the following addition to the Kanikau of Kahahana marked “incerto auctor.” Ed.]

[525] Kaia na for kalana; ka to dip as in bailing water, the motion of the hand in bailing water or in fanning. The kalana (district or county) is being fanned, e luhe ana, it is lulling by the calms, “luhe” is to hang pendulous like the large branches of trees when no wind.

[526] Pua ia kae; pua here signifies to dive, kae signifies the border or edge; pona is the lower cavity of the eyebrow, between the brow and the ball of the eye, the under part of the arch. Pona waa is the arch or circle of canoes in some sorts of fishing.

[527] Hoo—ka pali, is implied, smooth is the cliff; niania i ka la, smoothed by the sun.

[528] Hoi koana, diminishing; when wind or rain has been powerful and diminishes to its regular standing, it is said to hoi koana, return to its littleness again. Laiewaha, name of a place in Kona, near Kau, Hawaii.

[529] Hoowaha keiki, etc., waha, also hoo, to seize one’s property and carry it off before his eyes. Pohu, calm, but what the whole means is not clear.

[530] A ai pili; a ai, a negative, aole, aohe, a oe, etc.

[531] Kauna, a contraction of Kaunanamauna on the boundary line between Kona and Kau.

[532] A oi na; oi is like ai in the foregoing line, na to assuage, still, quiet. It [the calm] is not still, i.e., there is no calm on account of the winds of Kau.

[533] Ke haaino mai la, has reference to the disaster of a boisterous wind, the squally conditions, it may be of Kahaanaweli, name of a place.

[534] Weliweli, anything dreadful or causing fear.

[535] Ka ino o na Puuapele, at Piliwale, likely had reference to an explosive volcanic eruption at that place, and would make the following lines clear.

[536] I halihali mai ka ia’u, which was indeed brought to me; a waiho kahua haalele, and outside of the house left there.

[537] Haalele i makaulia, “left for his fear”—fear of the lava stones.

[538] Ke a lau make ihi, stones having edges like the adz, or spear; ihe, very sharp.

[539] He ihe, a spear; ke ae, name of an east wind, a child of Kau.

[540] Ke hoo—etc., the wind scares him.

[541] E hoi ana, etc., I am returning i ka malino, in the calm.

[542] I ka pawapawa; pawa is the surface of a garden patch that one has smoothed all over, so a smooth surface of the sea, pawapawa, very smooth. Ahaaha, root not found, relating to a calm or smoothness of surface. Nikiniki, onionio, spotted as the sun in a calm.

[543] I naoa past for naoia—nao, naonao, to reach after, to take, reached after.

[544] Ka maawe ala, the faint track, a ka waa, of the canoe, e hele nei o ke kai coursing on the sea.

[545] It is said any vegetables thrown into the sea in Puna never fail to come ashore at Kau, hence, the sea is red, covered with the blossoms of the lehua, and the noni.

[546] Lolohili is to go crookedly, zigzag, along a great distance—characteristic of the Kawaihae road.

[547] A Kawaihae, on arrival at Kawaihae, “ua” implied, hae na ukana, the baggage is broken.

[548] Hana liilii, etc., make small, reduce the baggage of the travelers, divide it into small parcels on account of the length of the way.

[549] I hakalia, etc., if the company are slow, they will feel the heat of the sun.

[550] Moe koke, sleep early, i ke kula, in the plain of Moolau in Puuhuna, between Waimea and Kohala.

[551] Ka pua o koaie, the blossom of the koaie (Acacia koaia) a tree whose leaves resemble the koa but the timber is much harder. Waika, a place in Kohala.

[552] Kaka i ka hau, etc., strike off the dew, the water of the day.

[553] Makili loa, very high is the sun, above in the upland of Kaipuhaa.

[554] Haa na makani, the winds dance, pa, etc., strike and contend together.

[555] Paio i ke alo, etc., contending in the presence of Makanipalua, (lit. two-fold divided wind).

[556] Aoi for aole lua, there is no second, none like the goodness of Kohala.

[557] Kuipeia, struck upon or pounded by the wind Apaa, name of a north or northwesterly wind.

[558] Ka laolao imu, the brush oven-wood, laolao is the small fuel used in the wood ovens, nahele, etc., grows spontaneously at or near the taro patches.

[559] Ka pae, the border; ko kea, white cane; upepe, easily broken, from its soft character. Pae is a border of land usually planted to something different from the land generally.

[560] Mai, etc., from the outside to the inside Kohala. In the northern section of that district its people designate the western end the outside, and the eastern, windward, end, the inside.

[561] E hea mai, etc., call to me; malokona, there inside—Kohala inferred.

[562] Eia ka puu, here is the hill, the difficulty, the sin; owaho nei, outside here, the cold.

ON HAWAIIAN RANK.

Some years ago, in the spring and summer of 1883, a sharp and bitter controversy arose between the two native Hawaiian newspapers, the Kuokoa and the Elele Poakolu, as to the dignus and status of the Hawaiian nobility in olden time and more especially the rank and pretensions of two families, of which the Kuokoa represented one, and the Elele the other. I noted and made memoranda of the controversy for further use, but as the legislative committee on the genealogy of the chiefs had been appointed and was supposed to be actively at work at that time, I looked upon the controversy of the two newspapers as an intrusion, if not an impertinence, and reserved my own opinion on the subject in dispute until said committee should have, in a manner authoritatively, settled and published the rules for determining the ancient degrees of nobility, their number and their relative status with their kapus or privileges, whether inherent and inalienable or incidental and changeable.

At the legislative session of 1884 said committee on the genealogy of the chiefs made a report which no doubt was very valuable for the information it rendered on many subjects, but through some unfortunate oversight it did not touch on the genealogy of the chiefs, and I and the public generally were left in doubt as to the position that the committee would take touching the rank and privileges of the nobility. The committee, however, was continued in its labors by the legislature of 1884, and during these last two years expectation stood on tip-toe among not a few of His Majesty’s subjects, whose family records tell them that the blue blood of the Kawelos, the Kakuhihewas, the Kaulaheas, the Kiha-nuis and Keakealanis, is still coursing in their veins as well as in those of their sovereigns, and whose public recognition as such descendants depended on the faithful, intelligent and impartial investigation of said genealogy committee. The legislative session of 1886 has closed, but the committee on the genealogy of the chiefs, whatever may have occupied its attention during the last two years, has not spoken on the subject which was especially entrusted to it.

Unable, therefore, to ascertain from the committee which families, claiming descent from the ancient noblesse, it would have recognized as entitled to a page on “The Golden Book” of the Hawaiian alii; and equally uncertain as to the rules, methods or principles the committee might have adopted in order to decide, first, whether a person was a noble at all, secondly, what is or would have been his rank and status under the old regime, before nobles created by the king plus the Constitution filled the seats in the Hawaiian House of Lords formerly, up to 1845 and 6, occupied by native born Hawaiian chiefs. Unable to find this out from the committee, I am obliged to fall back upon my own resources, such as the reading of the ancient legends and chants, and the writings of those Hawaiians who wrote upon the subject some thirty or forty years ago, before the rising generation became smitten with the mania of interpolating history and fabricating genealogies to order.

Under the old regime there certainly were ranks and degrees of nobility, well understood and scrupulously observed, with their accompanying kapus and privileges. A pio chief, or chiefess, out-ranked a niau-pio, or a naha, but these three classes could claim the kapu-moe (prostration) from the other nobility and from the commoners, and were exempt, I think, from rendering that observance to each other. The distinction between the three was social rather than political, and time and circumstances generally determined how far the etiquette, due from each to each, should be enforced or relaxed.

To explain the relation of these three classes of the nobility I would say that by “niau-pio” was understood the very highest cast, not only by descent but also by power, such as the sovereigns of the islands, the moi, their children—if the mothers were of sufficient rank—and the aimoku, or district chiefs. By pio was understood the children of a brother and sister or half-brother and half-sister, whose parents were both niau-pio. By naha was understood the children of a father with his daughter, or an uncle with his niece, both the parents being niau-pio. To illustrate: Keawe-i-kekahi-alii was king of Hawaii and Kalanikauleleiaiwi was his half-sister, both from the same mother, though with different father. Keawe and Kalanikaulele cohabited and their children Keeaumoku (k) and Kekela (w) were pio chiefs as well as niau-pio. But Keawe had another wife named Laamaikanaka from the powerful I family in Hilo, with whom he had a son Kalani-nui-amamao, who was the oldest, who succeeded his father as moi or sovereign, who was a great niau-pio, but was not a pio like his half-brother Keeaumoku. Kalanikaulele had other husbands, among whom I need only mention Lonoikahaupu, the king of Kauai, with whom she begat Keawepoepoe, the ancestor of the present reigning family, who was a niau-pio but was not a pio. And similar examples may be drawn from all the islands.

Again the same Keawe-i-kekahi-alii with his wife Laamaikanaka had a daughter called Kaohiokaka. With this daughter Keawe cohabited and she bore a daughter called Kekaulike. That daughter was a naha chiefess under the old heraldry. This Kekaulike cohabited with her mother’s brother Kalaninuiamamao and begat a son named Keawemauhili. That son was a naha, as well as his mother and hence he was frequently called Keawe-wili-lua (Keawe-twice-turned).

These three classes and the rest of the recognized nobility formed what was called the papa-alii by a general term, or the aha-alii, the convocation of nobles, the “Ritterstand.”

Below the three classes above named the papa-alii recognized several gradations of nobility; but they were social rather than political distinctions. Thus a child born of a niau-pio chiefess and a chief not a niau-pio took precedence of a child born to a niau-pio chief with a chiefess not niau-pio. In fact the mother’s rank invariably prevailed over that of the father, with certain exceptions, as when the father publicly acknowledged and adopted the child as his own, although the mother’s rank may not have been equal to the father’s.

The descent from being a niau-pio, a pio, or a naha, to one of the inferior degrees of the aha alii of the nobility, took several generations to accomplish. The writer in the Kuokoa newspaper, to whom I have referred, speaks of wohi, lo alii, alii papa, lokea alii, laauli alii, and kukaepopolo, as distinct grades of nobility, one above the other in the order named. My reading and acquaintance with the ancient rules of heraldry do not correspond with such a classification.

The wohi was a function, an office, not a degree of nobility. It had its peculiar privileges, among which was the exemption from rendering the kapu-moe to the sovereign, the moi. Its duties were that of a prime minister, and on public occasions the wohi walked in front of the sovereign to see that the ceremonial was duly performed and that everybody else, who was not exempt, duly observed the kapu-moe. Like many other institutions it tended to become hereditary. Thus the son of a wohi under one sovereign was most likely to become the wohi under the son of that sovereign; but when the dynasty changed the wohi-ship changed also. Thus the wohi of Kumahana, King of Oahu, was no longer the wohi of Kahahana, who succeeded Kumahana as the head of a new dynasty. Thus the wohi of Kalaniopuu, King of Hawaii, was no longer the wohi when Kamehameha I. had obtained the ascendancy. The wohi-ship was peculiarly an institution on the leeward islands, Oahu and Kauai, and was only comparatively lately introduced on Maui and Hawaii. While the office lasted the privileges attached to it were exercised and enforced; when the office lapsed, the privileges ceased, and the late incumbent was simply a naiu-pio, or a chief of less degree, as the case might be. Keawemauhili was the wohi of his nephew Kiwalao, King of Hawaii; Keliimaikai was the wohi of his brother Kamehameha I.; but neither the children of Keliimaikai claimed, or were awarded the privileges of a wohi after the death of their parents. The precedence that a wohi obtained over other nobles was in virtue of his office alone, and as temporary as the incumbency of that office. The last Hawaiian wohi was Keliimaikai, the aforesaid brother of Kamehameha I., and his son Kekuaokalani might have remained wohi under Liholiho, Kamehameha II., had he not rebelled against him.

The lo was not, as the Kuokoa writer assumes, a specific name for one of the degree of nobility. It was a patronymic, distinguishing a certain family on Oahu. The first known in Hawaiian legends and history was Lo Lale, the brother of Piliwale and Kalamakua, sons of Kalonaiki, the Oahu sovereign. Lo was a title or epithet exclusively belonging to Lale’s descendants. What the occasion of the title, or what kapus and privileges, if any, it conferred, I have been unable to ascertain. As a degree of nobility lo was unknown throughout the group. As a title, or sobriquet, it was never assumed by any one who could not clearly trace his descent from that first Lo Lale, lord of Lihue and adjoining lands in Ewa and Waialua.

The division of the nobility which the Kuokoa writer designates by the names of alii papa and lokea-alii are unknown to me. They do not occur in the old meles or kaaos, and I know not their origin. These, as well as the other divisions, which he designates by the names of laauli alii and kaukau alii, were all recognized nobles, alii of the papa alii or the aha alii; local circumstances and social conventionalities determining generally for the time being the precedence due from one to the other. Their privileges, prerogatives and kapus, be they great or small, whether derived from mother or father, were theirs by birth or inheritance. A chief of the papa alii may not deem it practicable, expedient or prudent to exact those privileges and kapus at times, but his right to their observance none could deprive him of. During the frequent wars which harrassed the country in former days a chief may have lost his lands and possessions and been driven into exile and reduced to poverty and there be no one left to do him homage, or observe the kapus towards him, or he might never have had land and subjects assigned him from his infancy. But if fortune smiled upon him and if, through the strength of his spear or the favor of his sovereign moi, he reconquered the paternal domain or obtained another, he simply resumed the rights and kapus which had been lying in abeyance during poverty and exile. Some families never recovered from such a disaster, but their descendants retain to this day their rank unimpaired and the rights which that rank conferred, though it may not be prudent or practicable to exact them. To illustrate the vicissitudes of the aristocracy during the last 150 years: The old nobility of Molokai, the descendants of Maweke of Nuakea, of Keoloewa, circumscribed in territorial possessions certainly, but as lofty and as pure in its blue blood as any of Oahu or Kauai were, with the exception of one family destroyed, despoiled and exiled by Peleioholani of Oahu in vengeance for the death of his daughter, Kulanihonuaiakama, who was treacherously killed by some chiefs of windward Molokai. Thus the Oahu chief families, the descendants of Maweke of Laakona, of the Kalonas[?], went to the wall and were despoiled by Kahekili of Maui, after his conquest of the island, not one Oahu chief of the ancient nobility remaining in possession of his hereditary lands. Death, flight and exile were their portion. Thus the Maui aristocracy, the descendants of Haho, of Eleio, of Piilani, with the exception of the few who joined the conquering party, were despoiled after the conquest of the island by Kamehameha I. Thus, though somewhat later in time, the Kauai aristocracy, the proud descendants of Maweke, of Ahukini-a-Laa, of Manokalanipo, were almost literally exterminated or reduced during the insurrection of Humehume against Liholiho, Kamehameha II. As for the Hawaiian noblesse, the descendants of Hikapoloa, of Pilikaeaea, of Kiha-nui-lulu-moku, how many have survived the internecine wars that followed the death of Keawe-i-kekahi-alii and the death of Kalaniopuu? Where are the scions of Imakakaloa of Puna, of Piena of Kau, of Palena of Kohala, and others too numerous to mention? What would have been the fate of the illustrious and once powerful house of I of Hilo, the descendants of Liloa and Piilani, had not a lucky accident ranged Keawe-a-Heulu on the side of three other chiefs, whose spears and whose counsel raised Kamehameha I. on the throne? As it was, other adverse circumstances afterwards nearly brought that house to its ruin, when another turn of fortune’s wheel placed it on the top of the ladder. But who will venture to say that during this partial eclipse for more than two generations, when for prudential reasons its white puloulou, or its day-light torches were no longer visible, its kapus, its rights, its privileges, or its rank had been forfeited, diminished, or lost through non-observance? Who will dispute the rank and the kapus of Keawemauhili’s descendants through Elelule and Kuhio, backed as they were by the royal escutcheon of Kamakahelei of Kauai? And yet the heirs to that rank were ignored and their kapus slumbered for more than fifty years, until of late their former status has been restored. Who will deny the rank and heraldic consideration due to the descendants of the great house of Kualii of Oahu, either through his son Peleioholani or his daughter Kukuiaimakalani, many if not most of whom, have not at present land enough of their own to be buried in, and whose only remaining heirlooms are the consciousness of their rank and their family chants, their mele inoa which at one time were solicited, but solicited in vain, by even so proud a king as Lot Kamehameha V.

There was an expression used in olden times to designate certain chiefs, male or female, which expression in those days did not mark a fixed or certain degree of nobility, but was a relative term of a large degree of elasticity. That term was kaukau-alii. In later and modern times the term has been made to imply inferiority and dependence. To illustrate: In olden time the children of Hakau-a-Liloa looked upon the children of Umi-a-Liloa, their cousins, as kaukau alii compared to themselves, though the sovereignty of Hawaii and the highest political kapus rested with the latter. Thus the children of Kalaninuiamamao and of Keeaumoku of Hawaii looked upon the children of Kumukoa and of Awili, their cousins, as kaukau-alii compared with themselves. Thus Kalaipaihala, the son of Kalaniopuu of Hawaii, was a kaukau-alii to his brother Kiwalao, although he was a niau-pio chief in his own right. The term was relative and did not mark a degree of nobility.

CHRONOLOGICAL LIST.

Every people, possessed of some culture or civilization, attempts to preserve a record of its past, whether that record is handed down orally, or by some sort of writing. With the Hawaiians as with their Polynesian congeners everywhere, such records were passed down orally from father to child, or from master to disciple, within the professional circle of those to whom immemorial usage has consigned the preservation of them. But history, or a record of the past, would become unintelligible and rank confusion unless set forth or arranged upon some system of chronology. Some peoples counted time by the number of generations from some common ancestor; some counted by the length of reign of each successive king or chief; some counted each individual year within a, by them, generally adopted era. The Hawaiians counted by generations of their principal chiefs or kings. They started from Wakea as a common ancestor of all the chiefs on all the islands of the Hawaiian group; but, for convenience or clearness sake, time was counted by either of the reigning families on the four principal islands: Kauai, Oahu, Maui, or Hawaii. Thus an event, worthy of being preserved on the national records, was said to have occurred “in the time of”—“i ke au o”—such or such a prominent chief of this or that island; and, in order to ascertain when, the generations were counted either down from Wakea, or more generally up (back) from the then present generation. Thus Hawaiian chronology was not very exact, it must be admitted; but to a people, who depended entirely upon the faithful memory of their bards and priests, it was sufficiently approximate to bring order and sequence in their unwritten records of the past. To us, of a later and more developed civilization, the exactitude of dates is of the very essence of history, or at least one of its most necessary elements; but an approximation to truth satisfied the ancient Hawaiian.

In my work, “The Polynesian Race, its Origin and Migrations,” Vol. I, p. 166, I have approximately fixed the period of Wakea at about 190 A.D., and the length of a generation, for the purposes of historical computation, at 30 years. Counting 13 generations after Wakea we arrive at Nanaulu, in whose time the Hawaiian group was undoubtedly occupied by the Hawaiian branch of the Polynesian Race, say 580 A.D. Continuing on the genealogical line of Nanaulu, as the safest and most correct, we arrive after 15 more generations, or 450 years, at the period of Maweke, say 1030 A.D., when that remarkable intermigratory movement between the southern and northern Polynesian groups, of which their legends and chants give so ample evidence, had already commenced. From Maweke down, therefore, Hawaiian chronology may be computed from any of the leading genealogies, counting Maweke as No. 29, Paumakua as No. 30, Pilikaeaea as No. 31 from Wakea.

Thus, to take only two genealogies out of many, we get the following approximate, chronological lists, viz:

OAHU. HAWAII.

No. A.D. No. A.D.

29. Maweke 1030 30. Mulielealii 1060 31. Moikeha 1090 31. Pilikacaca 1090 32. Hookamalii 1120 32. Kukohau 1120 33. Kahai 1150 33. Kaniuhi 1150 34. Kuolono 1180 34. Kanipahu 1180 35. Maelo (w) and 1210 35. Kalapana 1210 Lauli-a-Laa (k) 36. Laulihewa 1240 36. Kahaimoelea 1240 37. Kahuoi 1270 37. Kalaunuiohua 1270 38. Pua-a-Kahuoi 1300 38. Kuaiwa 1300 39. Kukahiaililani 1330 39. Kahoukapu 1330 40. Mailikukahi 1360 40. Kauholanuimahu 1360 41. Kalona-iki 1390 41. Kihanuilulumoku 1390 42. Piliwale 1420 42. Liloa 1420 43. Kukaniloko (w) 1450 43. Umi-a-Liloa 1450 44. Kalaimanuia (w) 1480 44. Kealiilokaloa 1480 45. Kaihikapu-a-Manuia 1510 45. Kukailani 1510 46. Kakuhihewa 1540 46. Kaikilani (w) 1540 47. Kaihikapu-a-Kakuhihewa 1570 47. Keakealanikane 1570 48. Kahoowahaokalani 1600 48. Keakamahana (w) 1600 49. Kauakahi-a-Kahoowaha 1630 49. Keakealani (w) 1630 50. Kualii 1660 50. Kalanikauleleiaiwi 1660 (w) 51. Peleioholani 1690 51. Keawepoepoe 1690 52. Kumahana 1720 52. Kameeiamoku 1720 53. Kaneoneo 1750 53. Kepookalani 1750 54. Kapuaamohu (w) 1774 54. Aikanaka 1780 55. Kinoiki (w) 1804 55. Keohokalole (w) 1810 56. Kapiolani (w) born 1834 56. Kalakaua born 1836

HAWAII. MAUI.

No. A.D. No. A.D.

30. Paumakua 1060 31. Pilikaeaea 1090 31. Haho 1090 32. Kukohau 1120 32. Palena 1120 33. Kaniuhi 1150 33. Hanalaa 1150 34. Kanipahu 1180 34. Mauiloa 1180 35. Kalapana 1210 35. Alo 1210 36. Kahaimoelea 1240 36. Kuhimana 1240 37. Kalaunuiohua 1270 37. Kamaloohua 1270 38. Kuaiwa 1300 38. Loe 1300 39. Kahoukapu 1330 39. Kaulahea I. 1330 40. Kauholanuimahu 1360 40. Kakae 1360 41. Kiha 1390 41. Kahekili I. 1390 42. Liloa 1420 42. Kawaokaohele 1420 43. Umi-a-Liloa 1450 43. Piilani 1450 44. Kealiiokaloa 1480 44. Kiha-a-Piilani 1480 45. Kukailani 1510 45. Kamalalawalu 1510 46. Kaikilani (w) 1540 46. Kauhi-a-Kama 1540 47. Keakealanikane 1570 47. Kalanikaumakaowakea 1570 48. Keakamahana (w) 1600 48. Lonohonuakini 1600 49. Keakealani (w) 1630 49. Kaulahea II. 1630 50. Kalanikauleleiaiwi 1660 50. Kekaulike 1660 51. Keawepoepoe 1690 51. Kamehamehanui 1690 Kahekili 52. Kameeiamoku 1720 52. Kalanikupule 1720 53. Kepookalani 1750 53. Kueliko 1750 54. Aikanaka 1780 54. Kalili 1780 55. Keohokalole (w) 1810 55. Pinao (w) 1824 56. Kalakaua 1836

OAHU. HAWAII.

Kapiolani (w) 1834 Kalakaua 1836 Kinoiki (w) 1804 Kapaakea 1806 Kapuaamohu (w) 1774 Kamanawa II 1780 Kaneoneo 1750 1744 [563] Alapaiwahine (w) 1750 Kumahana 1720 1714 Kaolanialii (w) 1720 Peleioholani 1690 1684 Kalaninuiamao 1690 Kualii 1660 1654 Lonomaaikanaka 1660 (w) Kauakahi-a-Kahoowaha 1630 1624 Ahu-a-I 1630 Kahoowahaokalani 1600 1594 I 1600 Kaihikapu-a-Kakuhihewa 1570 1564 Makua 1570 (Kapoholemai) Kakuhihewa 1540 1534 Keawenuiaumi 1540 Kumulae Kaihikapu-a-Manuia 1510 1504 Piikea Umi 1510 Kalaimanuia (w) 1480 1474 Laielohelohe 1480 Kukaniloko (w) 1450 1444 Kalamakua 1450 Piliwale 1420 1414 Kalonanui 1420 Kalonaiki 1390 1384 Mailikukahi 1360 1354 Kukahiaililani 1330 1324 Pua-a-Kahuoi 1300 1294 Kahuoi 1270 1264 Laulihewa 1240 1234 Maelo (w) and 1210 1204 Lauli-a-Laa Kuolono 1180 1174 Kahai 1150 1144 Hookamalii 1120 1114 Moikeha 1090 1084 Mulielealii 1060 1054 Maweke 1030 1024

OAHU. KAUAI.

No. A.D. No. A.D.

29. Maweke [564] 1030 30. Mailelaulii 1060 30. Paumakua (Oahu) 1060 31. Moikeha 1090 31. Kumakaha 1090 32. Hookamalii 1120 32. Luahiwa 1120 33. Kahai 1150 33. Ahukai 1150 34. Kuolono 1180 34. Laamaikahiki 1180 35. Maelo (w) and 1210 35. Ahukini-a-Laa 1210 Lauli-a-Laa (k) 36. Laulihewa 1240 36. Kamahano 1240 37. Kahuoi 1270 37. Luanuu 1270 38. Pua-a-Kahuoi 1300 38. Kukona 1300 39. Kukahiaililani 1330 39. Manokalanipo 1330 40. Mailikukahi 1360 40. Kaumakamano 1360 41. Kaonaiki 1390 41. Kahakuakane 1390 42. Piliwale 1420 42. Kuwalupaukamoku 1420 43. Kukaniloko (w) 1450 43. Kahakumakapaweo 1450 44. Kalaimanuia (w) 1480 44. Kalanikukuma 1480 45. Kaihikapu-a-Manuia 1510 45. Ilihiwalani 1510 46. Kakuhihewa 1540 46. Kauhi-a-Hiwa 1540

OAHU. KAUAI.

No. A.D. No. A.D.

46. Kaihikapu-a-Kakuhihewa 1570 46. Kanei-a-Haka (w) and Kealohi (k) Maikai 1570 47. Kahoowahaokalani 1600 47. Kapulauki 1600 48. Kauakahi-a-Kahoowaha 1630 48. Kuluina (w) 1630 49. Kualii 1660 49. Lonoikahaupu 1660 50. Peleioholani; Kukuiai 1690 50. Kaumeheiwa 1690 (w) 51. Peleioholani, died 51. Kamakahelei (w) 1740 Kalanipoo (w) 1770 52. Kumahana, dethroned 1773 52. Kaumualii, last king; Kapuaanohu (w) 1778 53. Kahahana, conquered by 53. Kinoiki (w) 1808 Kahekili 1783 54. Kahahana, slain 1785 54. Kapiolani (w) 1834

HAWAII. OAHU.

Kalakaua 1836 Kapiolani (w) 1834 Keohokalole (w) 1810 1806 Kinoiki (w) 1804 Aikanaka 1780 1776 Kapuaamohu (w) 1774 Kepookalani 1750 1746 Kamakahelei (w) 1740 Kameeiamoku 1720 1716 Kaumeheiwa 1690 1714 Keawepoepoe 1690 1686 Lonoikahaupu 1660 1684 Kalanikauleleiaiwi (w) 1660 1656 Kuluina (w) 1630 1654 Keakealani (w) 1630 1626 Kapulauki 1600 1624 Keakamahana (w) 1600 1596 Kanei-a-Haka 1570 1594 Keakealanikane 1570 1566 Kauhi-a-Hiwa 1540 1564 Kaikilani (w) 1540 1536 Ilihiwalani 1510 1534 Kukailani 1510 1506 Kalanikukuma 1480 1504 Kealiiokaloa 1480 1476 Kahakumakapaweo 1450 1474 Umi-a-Liloa 1450 1446 Kuwalupaukamoku 1420 1444 Liloa 1420 1416 Kahakuakane 1390 1414 Kiha 1390 1386 Kaumakamano 1360 1384 Kauholanuimahu 1360 1356 Manokalanipo 1330 1354 Kahoukapu 1330 1326 Kukona 1300 1324 Kuaiwa 1300 1296 Luanuu 1270 1294 Kalaunuiohua 1270 1266 Kamahano 1240 1264 Kahaimoelea 1240 1236 Ahukini-a-Laa 1210 1234 Kalapana 1210 1206 Laamaikahiki 1180 1204 Kanipahu 1180 1176 Ahukai 1150 1174 Kaniuhi 1150 1146 Luahiwa 1120 1144 Kukohau 1120 1116 Kumakaha 1090 1114 Pilikaeaea 1090 1086 Paumakua 1060 1084

EVENTS IN HAWAIIAN HISTORY.

In Fornander’s manuscript the genealogical tables given above are followed by “Events in Hawaiian History,” which listed important events from 1527 to 1887. This was published as a supplement to Hitchcock’s Hawaiian Dictionary, which appeared in 1887. Hawaiian events since 1887, also comments on occurrences before that date, are recorded in various numbers of Thrum’s Hawaiian Almanac and Annual. See especially issues for 1876 and 1899.

The original list lacks the following significant events, which have been supplied by the editor:

1782—December. Death of Kanekoa, son of Kalanikeeaulumoku.
1783—March. Great eruption of Kilauea.
1784—Marriage of Kamehameha with Kaahumanu.
1801—Eruption of Hualalai, its last.
1809—Death of Keliimaikai, brother of Kamehameha I.
1809—Kanihonui strangled by order of Kamehameha I.
1818—May 20. Arrival at Hawaii of Spanish pirates, corvette Santa
Rosa, of Provisional Government of Buenos Ayres, in charge of
mutineers; captured in September by arrival of the Argentine,
Captain Bouchard.
1822—May 1. Rev. W. Ellis first visits the islands.
1826—December 23. First treaty with the United States, signed.
1828—May 20. Birth of David Kamehameha, eldest son of Kinau and M.
Kekuanaoa. Died December 15, 1835.
1830—December 11. Birth of Lot Kamehameha, son of Kinau and
Kekuanaoa.
1832—January 31. Birth of W. C. Lunalilo, son of Kekauluohi and C.
Kanaina.
1832—First census of the islands taken; population 130,313.
1832—December 23. Arrival of Japanese junk at Waialua, Oahu.
1834—February 9. Birth of Alex. Liholiho, son of Kinau and M.
Kekuanaoa.
1836—November 4. First English treaty (by Edward Russel), signed.
1836—November 16. Birth of David Kalakaua, son of Keohokalole and
Kapaakea.
1846—Oahu Temperance Society formed, J. F. B. Marshall, president.
1859—January 23. Eruption of Mauna Loa, with flow to the northwest.
1866—November 13. Death of high chief Kapaakea, father of Kalakaua.
1868—June 19. First Japanese immigrants (148) introduced per ship
Scioto.
1869—April 6. Keohokalole, mother of Kalakaua, died.
1871—February 19. Severe earthquake at Honolulu and Lahaina.
1887—September 21. Death of Keliiahonui (Prince Edward), brother of
Princes David and Kuhio.

TRADITIONAL AND GENEALOGICAL NOTES.

Wahine-o-Lalohana, connected with Kaiakahinalii. Lalohana, a country “maloko o ke kai” (in the sea). Another story says that she lived at Mauna, a coral reef makai (seaward) of Keauhou, Kona, and that Lono was the mauka (inland) chief.

Another story says the woman lived at Waiakea, Hilo, and the chief was Konikonia. Konikonia’s people went out fishing on the coral reef and their hooks were broken off by the Wahine-o-Lalohana. Her kaikunane, Kuula, was below the water and sometimes lived with Konikonia. This Kuula told Konikonia’s people that there were other people, men and women, living under the water (“he kulanakauhale”), a village, and they had broken the hooks. Kuula, being interrogated by Konikonia as to whether he belonged to that people, said he did and that he had a sister there, whereupon Konikonia told him to fetch her to be his wife. Kuula informed Konikonia of the process how to catch his sister by making images of her husband, Kiimaluhaku, and letting them down in the water, when she would think that he had returned from Kukulu o Kahiki, whither he had gone on a journey. The ruse succeeded and she was led to follow the string of images from below to the canoe and thence to Konikonia’s house, where she fell asleep, and woke up in the afternoon, finding Konikonia with her. She then sent for her food from below. In bringing her coconut shell up the contents were spilled, proved to be the mahina (moon), and flew up to heaven.

Four days she stayed ashore when she wanted to see her parents. Being asked who they were, she said Kahinalii was her father and Hinakaalualumoana was her mother. Being further asked if they would come ashore after her, she said no, not bodily, but that the waters which were then rising had come to search for her, and they would overwhelm every inch of ground, and that her brothers were running ahead of the sea. Then Konikonia and she ran for the mountain and climbed up the tall trees and built a place to stay in. They stayed there ten days, during which time Kahinalii covered the whole earth with the sea and all the people perished; but when it had reached Konikonia’s place it subsided, and he and she and all his ohua (household) were saved, and they returned to terra firma. David Malo thinks it an imported tale though older by far than the arrival of the haole (foreigners) with Captain Cook.

Lihaula was the elder brother of Wakea. They fought and Lihaula was conquered. Afterward Wakea fought with Kaneiakumuhonua and was beaten and driven out of the land and took to the sea. Some say this took place on Hawaii and Wakea was pursued to Kaula when he fled over the sea. Others say they fought in Hikiku and Wakea fled over the sea. Komoawa was the kahuna (priest) of Wakea. Afterwards Wakea fought Kaneiakumuhonua and beat him and retained the Aupuni (Government). Popokolonuha was Komoawa’s wife, and some say that Hoohokukalani was their daughter and not Wakea’s.—Wakea’s first son was Haloanaka, who died and grew up as taro. He (Wakea) afterwards begat Haloa.

BIRTHPLACE AND INTERMENT LOCALITIES OF CELEBRITIES.

Kapawa, born in Kukaniloko, died in Lahaina and buried in Iao.

Heleipawa, born at Lelekea in Kaapahu, Kipahulu, Maui, died in Poukela, buried in Ahulili.

Aikanaka, born in Holonokiu, Muolea, Hana, Maui, died in Oneuli, Puuolai, Honuaula, buried in Iao.

(Puna and) Hema, born on Kauiki, Hawaii kuauli, Hana, Maui, died in Kahiki, Ulupaupau.

Kahai, born in Halulukahi, Wailuku, Maui, died in Kailikii, Kau, and buried in Iao.

Wahieloa, born in Wailau, Kau, Hawaii, died in Koloa, Punaluu, Kau, buried in Alae, Kipahulu, Maui.

Laka, born in Haili, Hilo, Hawaii, died in Kualoa, Oahu, buried in Iao.

Luanuu, born in Peekauai, Waimea, Kauai, died in Honolulu, Oahu, buried in Nuuanu.

Pohukaina, born in Kahakahakea, Kahuku, Kau, Hawaii, died in Waimea, Hawaii, and buried in Mahiki.

Hua, born in Kahomaikanaha, Lahaina, Maui, died in Kehoni, Waiehu, Maui, and buried in Iao.

Pau (Kama [child of] Hua), born in Kahua, in Kewalo, Oahu, died in Molokai, buried in Iao.

Hua Kalalai (Kama [child of] Pau), born in Ohikilolo, Waianae, Oahu, died in Lanai, buried in Iao.

Paumakua, born in Kuaaohe, Kailua, Oahu, died on Oahu and buried in Iao.

Haho, no record; also none of Palena except that [he] begat Hanalaanui and Hanalaaiki.

Lonokawai, Laau, Pili, Koa, Kukohau, Kaniuhi, no record, nor of Loe.

Kanipahu lived in Kalae, Molokai, because Kamaiole had brought Hawaii under his sway. Kanipahu was not aware of his being the rightful alii of Hawaii. He had two children on Hawaii, Kalapana and Kalahumoku. Kamaiole did not know that they were Kanipahu’s children or he would have killed them. The Hawaiians were disgusted with Kamaiole’s oppression and went to Paao (who it seems was still alive) for advice and aid. Paao sent messengers to Molokai, to Kanipahu, to tell him to come back to Hawaii. Kanipahu refused, being ashamed of the lump on his shoulders, but told the messengers to go to Waimanu, Hamakua, and they would find his son Kalapana whom they should enthrone as king. Paao sent for Kalapana, and Kamaiole was killed at Anaehoomalu in Kekaha, on his way to Kona.

Paao is said to have lived 680 years (“he lau me na kanaha ehiku”), in the time of Laaualii, and he died in the time of Kamakaohua. Kau-a-Kamakaohua, daughter of Kamakaohua, was the wife of Hoalani, and their daughter was Ipuwai-a-Hoalani, the wife of Kaihikapu-a-Kakuihewa. From Laaualii to Kaniakaohua there were fifteen generations.

Paao’s son was Kahuakanani. Paao seems to have been a family name applicable to the descendants of the first Paao. The name as borne by that family of kahunas occurs during several generations.

Paao came in the time of Lonokawai who was after Kapawa; the 26th generation of chiefs. Pili afterwards was brought over to Hawaii from Tahiti by Paao in the vessel called Kanaloanui. The fish opelu and aku came with Pili, hence they were kapued fish. (Hoku Pakipika, Feb. 13, 1862.)

Kalaunuiohua. In his time lived Waahia, a noted prophetess (kaula).

Kamaluohua was king of Maui and fought with Kalau and was beaten. Kalau then fought with Kahokuohua, chief of Molokai, and beat him too. Kalau then fought with Huapouleilei of Oahu. Kalau then fought with Kukona of Kauai, was beaten, taken prisoner and afterward released.

Kauholanuimahu went to Honuaula, Maui, to reside, and while there he built the loko (fish-pond) at Keoneoio. While he was living on Maui his wife remained on Hawaii and took another husband who revolted against Kauhola, who returned to Hawaii, beat his opponent and retook the government.

Liloa was the son of Waiolea and Kiha. Waiolea was the elder sister of Pinea who was Liloa’s wife, and mother of Hakau.

Liloa, [king of Hawaii], gave Kekaha in Kona, Hawaii, to Laeanuikekaumanamana in perpetuity, and it descended to his grandchildren through Kualii, Kauluoaonana, Wahulu, Lonoanahulu, etc. to Kameeiamoku and Kamanawa.

Umi likewise gave Kapalilua, in South Kona, to his child Kapunanahuanui-a-Umi, from whom it descended through Ua, Iwikaualii, Iama to Keeaumoku.

Keakealani likewise gave Kaawaloa, South Kona, to Mahiololi from whom it descended to Keaweaheulu and his descendants.

Luhaukapawa is by some said to have originated the kapu system (ai moku).—D. Malo, Ch. 11.

“Kawelo Aikanaka son (maka ia) of Kahakumakapawea—this from Kalanikukuma, elder brother of Kailelalahai and Aaanuikaniaweki. These three were Makapawea’s children or descendants.”—Kanikau of Kalaiulumoku.

“Aikanaka of Kauai is said to be the grandson of Kahakualamea, contemporary with Kawelonui.

“Land visited by Kualanakila the kahu (lord) of Mokulehua: Laniku, Lanimoe, Laupala, Nihoa, Kamokumanamana, Kuaihelani, Hanakaieie, Onuiki, Onunui, Kapuuoneiki, Kumumahane, Kamohalii, (there was a volcano burning).—

“Kahoukapu is said to have had a brother, Kukaohialaka.” [565]

“Kalapana is said to have slain Kamaiole at Anaehoomalu in Kona, and followed him in the noho moi (sovereignty).”—D. Malo, Ch. 38.

Names of lands and islands known to the ancient Hawaiians, and mentioned in the mele, kaao, pule or moolelo: Kahiki was the general name for all foreign lands outside of Hawaii nei; lands or places said to have been visited by Kaulu, or Ulu, the brother of Nanaulu, children of Kii in the genealogy of Welaahilaninui (although in the mele of Kaulu, in which these places recur, Kaulu calls himself the “Kama a Kalana” [566]) are as follows: Wawau, Upolu (Upolo), Pukalia-iki, Pukalia-nui, Alala, Pelua, Palana, Holani, Kuina, Ulunui, Uliuli, Melemele, Hii-kua, Hii-alo, Hakalauai-apo, Kukulu-o-Kahiki, Moanawaikaioo (maelstrom); Kapakapakaua and Ulupaupau were places in Kahiki visited by Hema and by Kahai-a-Hema, nephew of Puna-imua; Kahiki-ku and Kahiki-moe were visited by Kila, Moikeha’s son. Thence came Laa, or Laa-mai-kahiki, his brother.

Tahiti lands, from which Olopana came when he settled on Oahu and married Hina, and built the Heiau of Kawa’ewa’e in Kaneohe, include the following: Keolewa; Haenakulaina; Kauaniani; Kalakeenuiakane; Nuumehelani; Kuaihelani; Kapaahu, the place of Kapuheeuanui who fished the islands out of the sea; Moaulanuiakea, Nuuhiwa and Polapola, known in the tale of Moikeha—see the mele of Kamahualele; Keapapanuu and Keapapa-lani, in the mele of Pakui said to have been created after Kahiki-ku and Kahiki-moe and before Hawaii, by Papa and Wakea; Kahiki-nui-kaialeale, supposed to be New Zealand.

Kauhiakama, the son of Kamalalawalu was carried prisoner from Maui by the Oahu chiefs and burnt at Apuakehau, in Waikiki, and his skull was used as an ipu honowa (excrement receptacle), hence the vindictiveness of Kahekili to the Oahu chiefs.