"Naha Kauaua-nui-a-mahi" descends from a Chiefly Marriage, of Chief Kauaua-nui-a-mahiololi or Ka-uaua-nui-a-Mahiololi or Kauaua-a-Mahi

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First, "Naha" is a (Third - Rank) child of a niaupi'o rank which descends from a Chiefly Marriage. "Naha" refers to Chiefly (taboo) Rank by Noble Hawaiian Blood, directly from a High Chief through Pi'o - intermarriage of the children, full blood or half blood, and their children. Second, "Naha" achieves Third Rank from the fact that he descends from the second Noble Family of Maui, namely "Mahi". Therefore, Naha is known also as "Naha Kauaha – nui - a - mahi". The father of Mahi was "Mahi-ole". The Great Chief Mahi was also known as Kauaua-nui-a-mahiololi or Ka-uaua-nui-a-Mahiololi, or Kauaua-a-Mahi. Refer to the Oahu peerage, 1. Fornander, Collection ("Memoirs," No. 4), pp. 394-95.

Specifically, "Naha" is the Hawaiian word that describes a child from an incestuous blood kinship relationship of it parents. "Naha" is reserved for those children of Noble Birth.

Two Noble Families of Maui.

Specifically, there only two Noble Families on the Island of Maui, namely the "Mahiole" and the "I" noble families based on Taboo Rank (Hawaiian niaupi'o rank).

Taboo Rank - By Noble Blood (grades descending according to distance in kinship blood between the two parents, provided these are themselves of high chief, or Chiefly Rank in Hawaiian niaupi'o rank). Originates from the Sacred Hawaiian Texts, Chapter Two, Rank in Hawaii. Source: http://www.sacred-texts.com/pac/ku/ku04.htm

System of Blood Relationship.

The system by which closeness of blood relationship between parents of high birth was reckoned in determining the rank inherited by their offspring is described in four published sources.

Four Published Sources:

1. Fornander, Polynesian Race, I, 113-14, II, 28-30; Kepelino, pp. 130-42, 143.

2. Malo, pp. 80-84; Kepelino, Appendix, pp. 195-98; Fornander, Collection ("Memoirs," No. 6), pp. 307-11; Rivers, I, 380-82.]

3. N. B. Emerson, "Biographical Sketch," in Malo, pp. 5-14-

4. W. D. Alexander, "A Brief Memoir of Abraham Fornander," in Stokes, Index to "The Polynesian Race," pp. v-vi.]

Brother-sister marriage is Pi'o.

Aunt-nephew marriage is Ho'i.

Samuel M. Kamakau writes extensively about the aliʻi nui and kaukau aliʻi lines and their importance to Hawaiian history.[11]

1) Aliʻi nui were supreme high chiefs of an island and no others were above them (during the Kingdom period this title would come to mean "Governor"). The four largest Hawaiian islands (Hawaiʻi proper, Maui, Kauaʻi, and Oʻahu) were usually ruled each by their own aliʻi nui. Molokaʻi also had a line of island kings but was later subjected to the superior power of nearby Maui and Oʻahu during the 17th and 18th centuries. Mōʻī was a special title for the highest chief of the island of Maui. Later, the title was used for all kings of the Hawaiian Islands and the Hawaiian monarchs.

2) Aliʻi nui kapu were sacred rulers with special taboos.

3) Aliʻi Piʻo were a rank of chiefs who were products of full blood sibling unions. Famous Piʻo chiefs were the royal twins, Kameeiamoku and Kamanawa.

4) Aliʻi Naha were a rank of chiefs who were products of half–blood sibling unions; famous Naha chiefs include Keopuolani.

5) Aliʻi Wohi were a rank of chiefs who were products of marriage of close relatives other than siblings, one famous Wohi chief being Kamehameha I. These chiefs possessed the kapu wohi, exempting them from kapu moe (prostration taboo).

6) Kaukau aliʻi were lesser chiefs that served the aliʻi nui.[12] It is a relative term and not a fixed level of aliʻi nobility. The expression is elastic in terms of how it is used. In general, it means a relative who is born from a lesser ranking parent.[13][14] A kaukau aliʻi son's own children, with a lesser ranking aliʻi mother would descend to a lower rank. Eventually the line descends, leading to makaʻāinana (commoner).[15] Kaukaualiʻi gain rank through marriage with higher-ranking aliʻi. One kaukau aliʻi line descended from Moana Kāne, son of Keakealanikane, became secondary aliʻi to the Kamehameha rulers of the kingdom and were responsible for various hana lawelawe (service tasks). Members of this line married into the Kamehamehas including Charles Kanaʻina and Kekūanāoʻa.[12] Some bore Kāhili, royal standards made of feathers, and were attendants of the higher-ranking aliʻi.[12] During the monarchy some of these chiefs were elevated to positions within the primary political bodies of the Hawaiian legislature and the king's Privy Council.

All Hawaiian monarchs after Kamehameha III were the children of Kaukaualiʻi fathers, who married higher ranking wives.[12]:112[16]

Highest Rank to the child of own brother and sister David Malo called this pi'o ("arching") union symbolized by the figure of a bow.

Second Rank - First Cousins – between children of younger or elder brothers and sisters (first cousins) is a ho'I ("return") union.

Third - Half-blood union - Less desirable is the union between half-brother and sister, called a naha, probably correctly a nahá ("broken") union.

The child in all three cases would be of the niaupi'o class but entitled to different degrees of veneration in the form of taboos:

David Malo defined these "taboo ranks" as follows:

1. Pi'o Child - God: The child of a pi'o union was an akua, a god. So sacred is the child of such a union that he is spoken of as "a fire, a blaze, a raging heat, only at night is it possible for such children to speak with men," this lest the shadow of the god falling upon a house render it sacred, hence uninhabitable. A person even accidentally profaning thus the sacred taboo chief was in danger of death. A chief of divine rank therefore went abroad at night, and the most sacred chiefs were always carried about in a litter (manele) lest their very footsteps make the ground forbidden.

Incidentally, the Island of Maui real property records do track the "manele", as property followed the "manele" lines before it was given broader reach to Hawaiians while excluding non-Hawaiians.

2. Ho'I unions/Ho'i Child – shares entitlement to the prostrating taboo, tapu-moe with the pi'o children.

3. Nahá union/Naha child had only the crouching taboo, tapu-a-noho, which the child shared with no one.

Forander described these "taboo ranks" as follows:

He would give the tapu-moe to all three of these unions. Under the highest or pi'o grade he would include children of a half- as well as own brother and sister. By a "naha" union he understands the child of parents of the same family but of different generations and instances the union of father and daughter or of a girl with her mother's brother. As example of the pi'o rank he cites the child of Keawe by his half-sister Kaulele. Ka-'I-'i-mamao, child of Keawe by a niaupi'o chiefess of different parents, has only the niaupi'o rank. A girl born to Keawe by his own daughter was reckoned of "naha rank".

Judge Fornander does not mention marriages between first cousins; Malo makes no reference to marriages in different generations. Since the whole ranking system seems to consist in an effort to distinguish the prerogatives of chiefs from those of commoners, it would not be surprising if unions considered favorable among chiefs were exactly those not practiced or even held to be incestuous among commoners.

Rivers was told that marriages between first cousins were not permitted by Hawaiians and that their tolerance by the mission at first stood in the way of Hawaiian acceptance of the new teaching. 5. Rivers, I, 382; Cf. Firth, We the Tikopia, pp. 330-33.