BECKWITH] NOTES ON THE TEXT 629 
thus claiming rank from all four sources. Owing to inbreeding and this multi- 
ple 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. 
®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. 
CHAPTER XXVIII 
™The story of the slaying of Halulu in thé legend of Aukelenuiaiku is a close 
parallel to the Indian account of the adventure with the thunder bird. (See 
Matthews’s ‘“‘ Navajo legends.”) The thunder bird is often mentioned in 
Hawaiian chants. In the “ Song of Creation” the last stanza of the third or 
bird era points out 
“__ the leaping point of the bird Halulu, 
Of Kiwaa, the bird of many notes, 
And of those birds that fly close together and shade the sun.” 
*™The divine approach marked by thunder and lightning, shaken by earth- 
quake and storm, indicates the kupwa bodies in which the Sun god travels 
in his descent to earth. There are many parallels to be found in the folk 
stories. When the sister of Halemano sets out to woo the beauty of Puna 
she says: “When the lightning flashes, I am at Maui; when it thunders I 
am at Kohala; when the earth quakes, at Hamakua; when freshets stain 
the streams red, I am at Puna.” When Hoamakeikekula, the beauty of 
Kohala, weds, “thunder was heard, lightning flashed, rain came down in tor- ° 
rents, hills were covered with fog; for ten days mist covered the earth.” When 
Uweuwelekehau, son of Ku and Huia, is born “thunder, lightning, earth- 
quake, water, floods and rain” attend his birth. In Aukelenuiaiku, when the 
