d to his gross nature, she succeeded
in enticing him away at a critical moment, and thus rescued
her sister Pele at a time when the latter's life was
imperiled by an unclean and violent assault from the
swine-god.

Like Catherine of Russia, who in one mood was the patron of
literature and of the arts and sciences and in another mood a
very satyr, so the Hawaiian goddess Kapo seems to have lived
a double life whose aims were at cross purposes with one
another-now an angel of grace and beauty, now a demon of
darkness and lust.

Do we not find in this the counterpart of nature's twofold
aspect, who presents herself to dependent humanity at one
time as an alma mater, the food-giver, a divinity of joy and
comfort, at another time as the demon of the storm and
earthquake, a plowshare of fiery destruction?

The name of Hiiaka, the sister of Pele, is one often
mentioned in the prayers of the hula.
[Page 26]

IV.--SUPPORT AND ORGANIZATION OF THE HULA

In ancient times the hula to a large extent was a creature of
royal support, and for good reason. The actors in this
institution were not producers of life's necessaries. To the
_alii_ belonged the land and the sea and all the useful
products thereof. Even the jetsam whale-tooth and wreckage
scraps of iron that ocean cast up on the shore were claimed
by the lord of the land. Everything was the king's. Thus it
followed of necessity that the support of the hula must in
the end rest upon the alii. As in ancient Rome it was a
senator or general, enriched by the spoil of a province, who
promoted the sports of the arena, so in ancient Hawaii it was
the chief or headman of the district who took the initiative
in the promotion of the people's communistic sports and of
the hula.

We must not imagine that the hula was a thing only of kings'
courts and chiefish residences. It had another and democratic
side. The passion for the hula was broadspread. If other
agencies failed to meet the demand, there was nothing to
prevent a company of enthusiasts from joining themselves