after Kamehameha I. The other legend, collected and referred to by S. M. Kamakau, another Hawaiian antiquary, states that Paao came from "Upolo," though he possessed lands at "Wawao," and in the islands still farther south; that having quarrelled, as above mentioned, with his brother Lonopele, he left in company with Pili-kaaiea, Pili's wife Hinaauaku, his own sister Namauuo-malaia, and thirty-five others, relatives and retainers, and after a long and dangerous voyage, arrived at the island of Hawaii, where he established himself in the district of Kohala, and Pili became sovereign chief of the island of Hawaii. It is possible that Paao, Pili, &c., came from Wawao, one of the Tonga group, as the legend quoted by D. Malo asserts; but I think it hardly probable, for reasons that I will now set forth. Counting the greater distance from Wawao to the Hawaiian group as nothing to the adventurous spirits of those times, yet the legend quoted by Kamakau covers the whole ground when it states that Paao, a native of Upolo in the Samoan group, "owned lands in Wawao and in the islands farther south." The continued intercourse between the Tonga and Samoan groups is well ascertained from the earliest times, and it would have been nothing unusual for a Samoan chief to own lands in the Tonga or Hapai groups. The cause of Paao's departure from Upolo to seek a new establishment in other lands, as narrated by Hawaiian tradition, bears so strong a resemblance to the Samoan legend brought by the first emigrants to New Zealand, and narrated by Sir George Grey in his "Polynesian Mythology and Ancient Traditional History of the New Zealand Race," London, John Murray, 1855, page 202, &c., that it is easy to recognise that both legends are but different versions of one and the same event. The Hawaiian version, whatever embellishments it may have received in subsequent ages, came substantially to Hawaii during this migratory period we are now considering, from twenty-one to twenty-seven generations ago, and is quoted as an explanation of why

Paao left Upolo in the Samoan group. The New Zealand version goes back, at best, only fifteen generations on New Zealand soil, and is offered as an explanation of why the Samoan chief Turi left Hawaiki (Sawaii) for New Zealand, but how many generations that legend may have been current in the Samoan group before the departure of Turi there is no means of knowing. Thus, whatever credibility may attach to the legend as an historical relic, yet the similarity of the cast of the drama in each, and the fact of its being avowedly derived, both in New Zealand and Hawaii, from Samoan sources, would seem to confirm that one of the Hawaiian legends which claims Paao and Pili and their companions as coming from the Samoan group, notably the island of Upolo.

The only other places in the Samoan group mentioned in the Hawaiian legends of Paao which may help to identify the particular place from which Paao came, are called "the mountains of Malaia" and "the cliff of Kaakoheo," the latter overlooking the beach from which Paao took his departure. Whether any such mountain and cliff still exist by those names on the island of Upolu or any of the Samoan islands, I am unable to say. Samoan archæologists may be able to throw light on that subject.

Paao is said to have made his first landfall in the district of Puna, Hawaii, where he landed and built a Heiau (temple) for his god and called it Wahaula. The ruins of this Heiau still remain a short distance south of the village of Kahawalea in Puna,1 but it is almost impossible now to say what portions of it date back to the time of Paao, seeing that it was almost entirely rebuilt by Imaikalani, a noted chief over the Puna and Kau districts tempore Keawenui-a-umi, some twelve or thirteen generations ago, and was again repaired or improved in the time of Kalaniopuu, who died 1782. It was the very last Heiau that was destroyed after the tabus were abrogated by Kamehameha II. in 1820. It was built in the

1 On the land called Pulama.

quadrangular or parallelogram form which characterised all the Heiaus built under and after the religious régime introduced by Paao, and in its enclosure was a sacred grove, said to have contained one or more specimens of every tree growing on the Hawaiian group, a considerable number of which, or perhaps their descendants, had survived when last the author visited the place in 1869.

From Puna Paao coasted along the shores of the Hilo and Hamakua districts, and landed again in the district of Kohala, on a land called Puuepa, near the north-west point of the island, whose name, " Lae Upolu," was very probably bestowed upon it by Paao or his immediate descendants in memory of their native land. In this district of Hawaii Paao finally and permanently settled. Here are shown the place where he lived, the land that he cultivated, and at Puuepa are still the ruins of the Heiau of Mookini, which he built and where he officiated. It was one of the largest Heiaus in the group, an irregular parallelogram in form, with walls more than twenty feet high and fully eight feet wide on the top; its longest sides are two hundred and eighty-six and two hundred and seventy-seven feet, and the shorter one hundred and thirty-six and one hundred and eighteen feet. The stones of which it is built are said to have come from Niulii, a land in Kohala, nine miles distant from Puuepa; and, as an instance of the density of population at that time, tradition says that the building-stones were passed by hand from man to man all the way from Niulii, a feat requiring at least some fifteen thousand working men at three feet apart. Ten years ago, when I visited the place, the walls of the Heiau were still unimpaired. The then Circuit Judge of that part of the island, Mr. Naiapaakai, who was well conversant with the ancient lore of the district, and who accompanied me to the ruins, showed me a secret well or crypt in the south side of the walls, east of the main entrance, several feet deep, but now filled up with stones and boulders of similar nature to those that com

pose the wall. Having climbed on the top of the wall and removed the stones out of the well, we found at the bottom two Maika stones of extraordinary size, which were said to be the particular Ulu which Paao brought with him from foreign lands, and with which he amused himself when playing the favourite game of Maika. These stones were as large as the crown of a common-sized hat, two inches thick at the edges and a little thicker in the middle. They were of a white, fine-grained, hard stone, that may or may not be of Hawaiian quarrying: I am not geologist enough to say. I have seen many Maika stones from ancient times, of from two to three inches diameter, of a whitish straw colour, but never seen or heard of any approaching these of Paao in size or whiteness. Though they are called the Maika stones of Paao-" Na Ulu a Paao"-yet their enormous size would apparently forbid their employment for that purpose. If Maika stones, and really intended and used for that purpose, there could be no conceivable necessity for hiding them in the bottom of this crypt or well in the wall of the Heiau. In this uncertainty the legend itself may throw some light on the subject when it says that "Paao brought two idols with him from Upolu, which he added to those already worshipped by the Hawaiians." Though almost every legend that treats of Paao more or less mentions the changes and innovations which he effected in the ancient worship, yet no tradition that I have heard mentions the names of those two idols or where they were deposited. May not, then, these so-called Maika stones of Paao, so carefully hidden in the walls of the Heiau, be those idols that Paao brought with him? Their presence there is a riddle; and the superstitious fear with which they are treated or spoken of by the elder inhabitants of the district evinces in a measure the consideration in which they were anciently held, that certainly would never have been bestowed on a chief's playthings like actual Maika stones. When the tabus were abrogated, when the Heiaus were

doomed, when Christian zealots proved the genuineness. of their new faith by burning the objects of faith of their fathers, and when the ancient gods were stripped of their kapas and feathers and their altars overturned, then many a devotee, a Kahu or servant of special Heiaus or individual gods, hid the object of his adoration in caves, in streams, in mountain recesses, in the mud of swamps or other unfrequented places, in hopes of the better days which never came. Thus many a Kahu died and made no sign, and the idol he cherished has only been discovered by accident. And so these stones, if they were the idols of Paao, may have been hidden at some previous time of change or improvement in the Heiau or its culte. -perhaps when it was repaired by Alapai-nui of Hawaii, the stepson and usurping successor of Keawe, the greatgrandfather of Kamehameha I.-or when the tabus were abolished and Christianity introduced in 1820-30.

The priesthood in the family of Paao continued until the last high priest on Hawaii, Hewahewanui, joined Liholiho Kamehameha II. and Kaahumanu in abrogating the tabus. Several families at this day claim descent from Paao.

That both Pili and his wife Hinaauaku were of foreign birth, probably from Upolu of the Samoans, there can be no doubt. The name of his wife, Hina, with the sobriquet auaku, is a thoroughly southern name, a common and favourite appellation of female chiefs on the Ulu line, both on the Hema and Puna branches, but was utterly unknown or discontinued among the members of the Nanaulu line (the Hawaiian) from the days of Kii, the father of both Ulu and Nanaulu.

Of Pili's exploits scant mention is made in the legends beyond the main fact that he established himself and his family firmly on the island of Hawaii.