Makalei, brought from Nuumealani to provide fish and prepared food in abundance.  These two children, brother and sister, are the most beautiful pair on earth, and the gods arrange their marriage.  Kane precedes the boy, dressed in his lightning body, and the tree people come to dance and sing before Paliuli.  Some say that the goddess Laka, patroness of the hula dance, accompanied them.  For a time all goes well, then the boy is beguiled by Poliahu (Cold-bosom) on the mountain.  Paliuli, aware of her lover’s infidelity, sends Waka to bring him back, but Cold-bosom prevents his approach, by spreading the mountain with snow.  Paliuli wanders away to Oahu, then to Kauai, learning dances on the way which she teaches to the trees in the forest on her return.

Meanwhile another child is born to Ku and Hina.  The lizard guardian draws this lovely girl from the head of Hina, calls her Keaomelemele, Golden-cloud, and sets her to rule the clouds in the Shining-heavens.  Among these clouds is Kaonohiokala, the Eyeball-of-the-sun, who knows what is going on at a distance.  From the lizard guardian Golden-cloud learns of her sister Paliuli’s distress, and she comes to earth to effect a reconciliation.  There she learns all the dances that the gods can teach.

Now, Ku and Hina, having learned the lore of the clouds, choose other mates and each, bears a child, one a boy called Kaumailiula, Twilight-resting-in-the-sky, the other a girl named Kaulanaikipokii.

The boy is brought to Oahu, riding in a red canoe befitting a chief, to be Goldencloud’s husband.  His sister follows with her maidens riding in shells, which they pick up and put in their pockets when they come to land.  Ku, Hina, and the lizard family also migrate to Oahu to join the gods, Kane and Kanaloa, for the marriage festival.  Thus these early gods came to Oahu.]

[Footnote 3:  Although the earthly paradise has 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