as the same location in both
stories, the name Paliuli in Westervelt's version belongs to the
heroine herself. The name of the younger sister, too, who acts no part
in this story, appears again in the tale collected by Fornander of
_Kaulanapokii_, where, like the wise little sister of Haleole's story,
she is the leader and spokesman of her four Maile sisters, and carries
her part as avenger by much more magical means than in Haleole's
naturalistic conception. The character who bears the name of Haleole's
sungod, Kaonohiokala, plays only an incidental part in Westervelt's
story.]

[Footnote 4: First generation: Waka, Kihanuilulumoku,
Lanalananuiaimakua.

Second generation: Moanalihaikawaokele, Laukieleula; Mokukeleikahiki and
Kaeloikamalama (brothers to Laukieleula).

Third generation: Kaonohiokala m. Laieikawai, Laielohelohe (m.
Kekalukaluokewaii), Aiwohikupua, Mailehaiwale, Mailekaluhea,
Mailelaulii, Mailepakaha, Kahalaomapuana.]

6. THE STORY AS A REFLECTION OF ARISTOCRATIC SOCIAL LIFE

Such is the bare outline of the myth, but notice how, in humanizing the
gods, the action presents a lively picture of the ordinary course of
Polynesian life. Such episodes as the concealment of the child to
preserve its life, the boxing and surfing contests, all the business of
love-making--its jealousies and subterfuges, the sisters to act as
go-betweens, the bet at checkers and the _Kilu_ games at night, the
marriage cortege and the public festival; love for music, too,
especially the wonder and curiosity over a new instrument, and the love
of sweet odors; again, the picture of the social group--the daughter of
a high chief, mistress of a group of young virgins, in a house apart
which is forbidden to men, and attended by an old woman and a humpbacked
servant; the chief's establishment with its soothsayers, paddlers,
soldiers, executioner, chief counselor, and the group of under chiefs
fed at his table; the ceremonial wailing at his reception, the _awa_
drink passed about at the feast, the taboo signs, feather cloak, and
wedding paraphernalia, the power over life and death, and the choice
among virgins. Then, on the other hand, the wonder and delight of the
common people, their curious spying into the chief's affairs, the
treacherous paddlers, the different orders of landowners; in the temple,
the human sacrifices, prayers, visions; the prophet's search for a
patron, his wrestling with the god, his affection for his chie