[Footnote 71: In mythical quest stories the hero or heroine seeks, by
proving his relationship, generally on the mother's side, to gain the
favor of the supernatural guardian of whatever treasure he seeks. By
breaking down the taboo he proclaims his rank, and by forcing the
attention of the relative before the angry god (or chief) has a chance
to kill him (compare the story of _Kalaniamanuia_, where the father
recognizes too late the son whom he has slain), he gains time to reveal
himself. In this episode the father's beard is, like the locks of
Dionysus in Euripides' line, dedicated to the god, hence to seize it was
a supreme act of lawlessness.]
[Footnote 72: According to the old Polynesian system of age groups, the
"mother's brother" bears the relation to the child of _makua_ equally
with his real parents. Kahalaomapuana says to her father:
"I am your child (_kama_),
The child of Laukieleula,
The child of Mokukelekahiki,
The child of Kaeloikamalama."
thus claiming rank from all four sources. Owing to inbreeding and this
multiple method of inheriting title, Polynesian children may be of
higher rank than either parent. The form of colloquy which follows each
encounter (compare Kila's journey to Tahiti) is merely the customary
salutation in meeting a stranger, according to Hawaiian etiquette.]
[Footnote 73: The name Laukieleula means "Red-kiele-leaf." The kiele,
Andrews says, is "a sweet-scented flower growing in the forest," and is
identified by some natives with the gardenia, of which there are two
varieties native in Hawaii; but the form does not occur in any chants
with which I am familiar. It is probably selected to express the idea of
fragrance, which seems to be the _kupua_ property of the mother's side
of the family. It is the rareness of fragrant plants indigenous to the
islands, coupled with sensuous delight in odor, which gives to perfume
the attributes of deity, and to those few varieties which possess
distinct scent like the _maile_ and _hala_, a conspicuous place in
religious ceremonial.
The name of Moanalihaikawaokele, on the other hand, appears in the "Song
of Creation," in the eighth era where the generations of Uli are sung.
In the time of calm is born the woman Lailai, and after her the gods
Kii, Kane, and Kanaloa, and it is day. Then
"The drums are born,
Called Moanaliha,
Kawaomaaukele came next,
The last was Kupololiilialiimuaoloipo,
A man of long life and very high rank."
There follow 34 pages devoted to the history and generations of this
family before the death of this last chief is recorded. Now it is clear
that out of the first two names, Moanaliha and Kawao(maau)kele, is
compounded that of the storm god. This would place him in the era of the
gods as the father of Ku and ancestor of the Uli line.]