peared in the tale without motivation for the
reason that it had none in its inception. The oral narrator is rather an
actor than a composer; he may have introduced this episode as a
surprise, and its success as farce perpetuated it as romance.]

CHAPTER XXVI

[Footnote 69: This episode of the storm is another inconsistency in the
story. The storm signs belong to the gods of Aiwohikupua and his
brother, the Sun god, not to Laieikawai, and were certainly not hers
when Waka deserted her. If they were given her for protection by
Kahalaomapuana or through the influence of the seer with the Kauai
family, the story-teller does not inform us of the fact.]

[Footnote 70: The _pa-u_ is a woman's main garment, and consists of five
thicknesses of bark cloth 4 yards long and 3 or 4 feet wide, the outer
printed in colors, and worn wrapped about the loins, reaching the
knees.]

CHAPTER XXVII

[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
v