hief by his divine descent represents the god. Compare
Ellis, IV, 385; Mariner, II, 82, 173; Turner, Samoa, pp. 112, 185;
Fison, pp. 1-3; Malo, p. 83; Dibble, p. 12; Moerenhout, I, 528-533.
Fornander says of conditions in Hawaii: "The chiefs in the genealogy
from Kane were called _Ka Hoalii_ or 'anointed' (_poni ia_) with the
water of Kane (_wai-niu-a-Kane_) and they became 'divine tabu chiefs'
(_na lii kapu-akua_). Their genealogy is called _Iku-pau_, because it
alone leads up to the beginning of all genealogies. They had two taboo
rights, the ordinary taboo of the chiefs (_Kapu-alii_) and the taboo of
the gods (_Kapu-akua_). The genealogy of the lower ranks of chiefs (_he
lii noa_), on the other hand, was called _Iku-nuu_. Their power was
temporal and they accordingly were entitled only to the ordinary taboo
of chiefs (_Kapu-alii_)."]

[Footnote 4: Compare Kraemer, Samoa Inseln, p. 31; Stair, p. 75; Turner,
Samoa, p. 173; White, II, 62, and the Fornander stories of _Aukele_ and
of _Kila_, where capacity, not precedence of birth, determines the
hero's rank.]

[Footnote 5: In certain groups inheritance descends on the mother's side
only. See Kraemer, op. cit., pp. 15, 39; Mariner, II, 89, 98. Compare
Mariner, II, 210-212; Stair, p. 222. In Fison (p. 65) the story of
_Longapoa_, shows what a husband of lower rank may endure from a
termagant wife of high rank.]

[Footnote 6: Kraemer (p. 32 et seq.) tells us that in Samoa the daughter
of a high chief is brought up with extreme care that she may be given
virgin to her husband. She is called _taupo_, "dove," and, when she
comes of age, passes her time with the other girls of her own age in the
_fale aualuma_ or "house of the virgins," of whom she assumes the
leadership. Into this house, where the girls also sleep at night, no
youth dare enter.

Compare Fornander's stories of _Kapuaokaoheloai_ and _Hinaaikamalama_.

See also Stair, p. 110; Mariner, II, 142, 212; Fison, p. 33.

According to Gracia (p. 62) candidates in the Marquesas for the
priesthood are strictly bound to a taboo of chastity.]

[Footnote 7: Rivers, I, 374; Malo, p. 80.

Gracia (p. 41) says that the Marquesan genealogy consists in a long line
of gods and goddesses married and representing a genealogy of chiefs. To
the thirtieth generation they are brothers and sisters. After this point
the relation is no longer observed.]

[Footnote 8: Keaulumoku's description of a Hawaiian chief (Islander,
1875) gi