[Footnote 3:  Gracia (p. 47) says that the taboo consists in the interdict from touching some food or object which, has been dedicated to a god.  The chief 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) gives a good idea of the distinction felt between the classes: 

  “A well-supplied dish is the wooden dish,
   The high-raftered sleeping-house with shelves;
   The long eating-house for women. 
   The rushes are spread down, upon them is spread the mat,
   They lie on their backs, with heads raised in dignity,
   The fly brushers wave to and fro at the door; the door is shut,
     the black tapa is drawn up.