his identity. Thus when Lono-i-ka-makahiki, the son of Keawe-nui-a-umi and suzerain lord of the whole island of Hawaii, after the unpleasant affair with his wife Kaikilani-wahine alii o Puna at Kalaupapa on Molokai-to which we shall refer in its proper place-visited the court of Kakuhihewa of Oahu incognito, a sort of "Chevalier Noir" in that gay, luxurious, and illustrious rendezvous, to which all the restless spirits of the group repaired in search of dissipation or distinction, he was promptly challenged, although his high rank was surmised from his surroundings, and obliged to satisfy the Aha-Alii or its committee as to who he was and whence descended. At this period commenced the development of the idea of a sovereign lord or king, Ka-Moi, over each of the principal islands of the group. Previously it appears that each chief was entirely independent of every other chief, and his authority was co-extensive with his possessions. When the legends referring to that time speak of an Alii-nui of Kauai or an Alii-nui of Hawaii, it simply means that he was the most powerful chief on that island for the time being, and by inheritance, conquest, or marriage had obtained a larger territory than any other chief there. But after this period the word Moi appears in the legends and Meles, indicating that the chief who bore that title was, by some constitutional or prescriptive right, acknowledged as the suzerain lord of his island, the primus inter pares of the other chiefs of said island, to whom the latter owed a nominal, at least, if not always a real, allegiance and fealty. Nor were the territorial possessions and power of the acknowledged Moi always the source of this dignity, for the legends relate several instances where the wealth in lands and retainers of a Moi were inferior to some of the other chiefs, who nevertheless owed him allegiance and followed his banner. Thus Keawemauhili, the twice-tabued chief of Hilo, though he acknowledged Kalaniopuu of Hawaii as his suzerain, and assisted him in his wars with Maui, was far the more powerful in terri torial wealth and resources, and he refused to acknowledge Kamehameha I. as his Moi or sovereign for many years. Thus Kuahuia, the grandson of I, chief of Hilo, three generations earlier than Keawemauhili, did for many years set the whole strength of the nominal sovereign of Hawaii at defiance; that sovereign and titular Moi being Keakamahana, great-granddaughter of Keawe-nui-a-umni, and grandmother to Keawe, surnamed i-Kekahi-alii-o-kamoku (“the one chief of the island"), from whom the Kamehameha dynasty descended. Thus the East Maui chiefs, though generally acknowledging the line of Piilani as the rightful possessors of the dignity and pre-eminence as Moi, sovereigns of Maui, were frequently too powerful to be coerced; and similar instances were not scarce on the other islands. Though the dignity of Moi was generally hereditary, yet several cases are recorded in the legends where the Moi was deposed from his office and dignity by the other chiefs of his island and another Moi elected by them. Thus Haka on Oahu, in whose line-the Maweke-kumuhonua-the Moi-ship had been retained for many previous generations, was deposed by the Oahu chiefs and Mailikukahi of the Maweke-Moikeha line elected in his place. Thus Kumahana, the grandson of Kualii and son of Peleioholani, was deposed by the Oahu chiefs, and Kahahana, son of Elani, of the Ewa line of chiefs, elected in his place. Thus after the death of Keawe of Hawaii, his son and successor to the title of "Moi," Kalani-nuiamaomao, was deposed and killed by his cousin Alapainui-the son of Keawe's half-sister Kalanikauleleia iwi— who, although he usurped the authority and dignity of Moi of Hawaii, was none the less so recognised by the very son of the deposed monarch, by the rest of his family, and by all the other chiefs of Hawaii, and retained the authority for many years until his death. Whatever disadvantages might arise under the government of a sovereign whose individual possessions and VOL. II. E power were inadequate to give weight to his commands, or who had failed to secure the good-will and co-operation of the quasi-independent chiefs and feudatories of his island, yet on the whole the institution of a recognised political head and umpire between turbulent and contending chiefs was a great advantage, in so far as it tended to make a political unit of each island, and in a measure to check the condition of anarchy into which the people. apparently had fallen, consequent upon this period of invasion, disruption, and commingling of elements of varying culture and conflicting pretensions. It enabled each island to combine its forces for purposes of defence, and it required a Moi of more than common ability and force of character to induce his chiefs to join him in an aggressive war upon another island. I have referred to the institution of a Moi, the recognition of one sovereign chief, however limited his authority, on each island, as a consequence and a political result of this migratory period. My reason for so doing is not the post hoc, propter hoc, argument of some; but because in all the legends and chants that have come under my inspection referring to this very period and to times preceding, I have never discovered the slightest mention of the name of Moi, nor any allusion to an institution at all corresponding. When the migratory wave had passed, and the commotions incident to it had subsided, this was one of the fruits it brought with it, and it grew out of the altered condition of society. The very word itself, if it existed at all in the Hawaiian dialect, was never applied in the sense which it afterwards acquired. We look in vain through the Hawaiian dialect for any radical sense of the word Moi. It has but one concrete meaning, that of sovereign; whereas in the sister dialect of Tahiti it has the radical sense of the heart of a tree," "the pith,” and in the duplicated form Moi-moi means "aged, stricken in years, principal, steady old man." Hence I look upon this word as imported into the Hawaiian, and employed to distinguish the status and functions of that particular chief from that of the other independent chieftains of the various districts of an island,-the Alii-ai-moku, as they were called. I am inclined to think that the oldest Hawaiian designation of the highest rank of chiefs was Hau,1 which word meets us with nearly the same meaning in the Samoan and Fijian Sau, the Tongan and Tahitian Hau, the Rorotonga and Mangarewa Au, the New Zealand Whaka-hau, for I have found it applied to the independent district chiefs of an island as well as to the Moi or titular sovereign of the island; but the title of Moi was never applied to a district chief since Moi-ship was instituted. HAWAII. When the islands had somewhat recovered from the shock of the preceding migratory period, about three generations after Laamaikahiki, there lived a chief on Hawaii who was the Moi of that island, and grandson of Kalapana of the southern Pili-kaaiea line, which came in the time of Paao, and had obtained the titular sovereignty of the island of Hawaii. The name of this chief was Kalau- Kalaunuronuiohua. He is represented in the legends as a warlike and enterprising prince, and having confirmed his sway on Hawaii, he felt ambitious of extending it over the neighbouring islands. His warriors and his fleet were collected, and invaded the island of Maui, where Kamaluohua was the reigning or principal chief. A battle was 1 In the excellent Hawaiian Dictionary of Hon. Lorrin Andrews, this word is rendered Haui. The word had become obsolete long before Mr. Andrews wrote, and was only met with in ancient chants, and there joined to the epithet Ka-lani. The latest of these chants was composed by Keaulumoku, the son of Kauakahiakua, of the Maui royal family, and half-brother to Kanekapolei, the wife hua. fought, in which Kamaluohua was defeated and taken prisoner. Elated with the first success, Kalaunuiohua invaded the island of Molokai, where Kahokuohua was the principal chief or Moi. After another obstinate battle Kahokuohua was conquered, and surrendered himself to the victor. Kalaunuiohua now aimed at subjugating the entire group, and hastened to Oahu, taking his royal prisoners with him. It is doubtful if Oahu had any recognised Moi or titular sovereign at the time. The invasion of Kalaunuiohua must have occurred while Moku-a-Loe ruled over the Koolau division and Kahuoi ruled over the Kona division of that island; for, without attacking either of those chiefs, Kalaunuiohua landed his forces at Waianae and gave battle to Huapouleilei, principal chief of the Ewa and Waianae division of the island. Again victory perched on Kalaunuiohua's banners, and Huapouleilei was defeated and captured. What steps, if any, Kalaunuiohua might have taken to consolidate his conquests is not mentioned in the legend. At least he did not stop to subdue the other portions of Oahu, but after the victory at Waianae set sail for the island of Kauai with the three captive kings in his train. At this time Kukona, the greatgrandson of Ahukini-a-Laa, was the Moi or sovereign of Kauai. Kalaunuiohua made his descent on the coast of Koloa, and in that neighbourhood was met by Kukona and all the Kauai chiefs. A desperate engagement ensued in which Kalaunuiohua was thoroughly defeated, himself taken prisoner by Kukona, and his fleet surrendered. Having delivered his country from the invader, Kukona immediately set the three captive princes at liberty, and furnished them with the means of returning to their own possessions, but he kept Kalaunuiohua a close prisoner for a long time; the legend says for several years. At length negotiations were entered into with the Hawaii chiefs for the release of their Moi, and, though the conditions are not mentioned in the legend, the result proved favourable to Kalaunuiohua, and he was allowed to return to Hawaii, |