{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60279/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60279","id":"gutenberg_60279","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60279","summary":null,"tags":["Category: Mythology, Legends & Folklore","Legends -- Hawaii"],"text":"PELE AND HIIAKA\n\n                           A Myth From Hawaii\n\n                                   By\n\n                   NATHANIEL B. EMERSON, A. M., M. D.\n\n                            HONOLULU, HAWAII\n\n          Author of The Long Voyages of the Ancient Hawaiians,\n                 and of Unwritten Literature of Hawaii,\n            Translator of David Malo's Hawaiian Antiquities\n\n\n\n                               PRINTED BY\n\n                     Honolulu Star-Bulletin Limited\n\n                                  1915\n\n\n\n\n\n\n\n\n                                   TO\n                        HER MAJESTY LILIUOKALANI\n                                  AND\n                          HER BELOVED HAWAIIAN\n                                 PEOPLE\n\n\n\n\n\n\n\n\nPREFACE\n\n\nThe story of Pele and her sister Hiiaka stands at the fountain-head of\nHawaiian myth and is the matrix from which the unwritten literature of\nHawaii drew its life-blood. The material for the elaboration of this\nstory has, in part, been found in serial contributions to the Hawaiian\nnewspapers during the last few decades; in part, gathered by interviews\nwith the men and women of the older regime, in whose memory it has been\nstored and, again, in part, it has been supplied by papers solicited\nfrom intelligent Hawaiians. The information contained in the notes\nhas been extracted by viva voce appeal to Hawaiians themselves. These\nlast two sources of information will soon be no longer available.\n\nMerely as a story, this myth of Pele and her kindred may be deemed to\nhave no compelling merit that should attract one to its reading. The\ncycle of world-myth already gathered from the rising to the setting\nof the sun, from the north pole to the south pole, is quite vast\nenough, and far in excess of the power of any one scholar to master\nand digest. It contains enough pretty stories, in all conscience,\nto satisfy the demands of the whole raft of storiologists and\npenny-a-liners, ever on the alert to cram the public with new\nsensations, without making it necessary to levy upon Hawaii for her\nlittle contribution.\n\nIt is not from a disposition to pander to any such appetite that\nthe writer has drudged through many long years in collecting and\ngiving literary shape to the material herein presented. The people\nwho settled the Hawaiian group of islands are recognized as having\noccupied a unique station, one so far removed from the center and\nvortex of Polynesian activity as to enable them to cast a highly\nimportant side-light on many of the problems yet unsolved, that are\nof interest to ethnologists and philologists and that still enshroud\nthe Polynesian race.\n\nHawaii rejoiced in a Kamehameha, who, with a strong hand, welded\nits discordant political elements into one body and made of it a\nnation. But it was denied a Homer capable of voicing its greatest epic\nin one song. The myth of the volcanic queen, like every other important\nHawaiian myth, has been handled by many poets and raconteurs, each from\nhis own point of view, influenced, no doubt, by local environment;\nbut there never stood forth one singer with the supreme power to\nsymphonize the jarring notes and combine them into one concordant\nwhole. This fact is a tribute to the independent attitude of Hawaii's\ngeographical units as well as to its scattered minstrelsy.\n\nThis book does not offer itself as a complete history of Pele; it does\nnot even assume to present all the oli, mele, and pule that deal with\nthe great name of Pele. There were important events in her life that\nwill receive but incidental mention. Of such is the story of Pele's\nrelations with the swine-god Kama-pua'a. As indicated in the title,\nthe author confines his attention almost wholly to the story of Pele's\nrelations with Prince Lohiau of Haena, in which the girl Hiiaka became\ninvolved as an accessory.\n\nIt was inevitable that such a myth as that of Pele should draw to\nit and, like an ocean-reef, become the stranding ground of a great\nmass of flotsam and jetsam poetry and story. Especially was this\ntrue of those passional fragments of Hawaiian mele and oli, which,\nwithout this, would not easily have found a concrete object to which\nthey might attach themselves.\n\nIt matters not whether the poet-philosopher, deep pondering on the\nhot things of love, hit upon Pele as the most striking and appropriate\ncharacter to serve his purpose and to wear his garment of passionate\nsong and story, or, whether his mind, working more objectively, took\nNature's suggestion and came to realize that, in the wild play of\nthe volcanic forces, he had exemplified before him a mighty parable\nof tempestuous love. Certain it is that the volcano was antecedent to\nthe poet and his musings, and it seems more reasonable to suppose that\nfrom it came the first suggestion and that his mind, as by a flash\nof inspiration, began its subjective work as the result of what he\nsaw going on before his eyes.\n\nThe Hawaiian to whose memory was committed the keeping of an old time\nmele regarded it as a sacred trust, to be transmitted in its integrity;\nand he was inclined to look upon every different and contradictory\nversion of that mele as, in a sense, an infringement of his preserve,\na desecration of that sacred thing which had been entrusted to him. It\nresulted from this that such a thing as a company of haku-mele (poets\nor song-makers) conferring together for the purpose of settling upon\none authoritative version of a historic mele was an impossibility.\n\nIt is a misfortune when the myth-cycle of any people or country is\ninvaded for exploitation by that class of writers whose sole object\nis to pander, or cater--to use a softer term--to the public taste\nfor novelty and sensation, before that cycle has been canvassed\nand reported upon by students who approach it in a truthful yet\nsympathetic spirit. In other words: plain exposition should come before\nsensational exploitation. To reverse the order would be as undesirable\nas to have M\u00fcnchausen gain the ear of the public before Mungo Park,\nLivingston, Stanley, Cook, or Vancouver had blazed the way and taken\ntheir observations.\n\nFortunately for Hawaii, the spirit of the times has set its face like\na flint against this sort of sensation-mongering, and if a M\u00fcnchausen\nwere now to claim the public ear he would have the searchlight of\nscientific investigation turned upon him as pitilessly as it was done\nin the case of an alleged claim to the discovery of the north pole.\n\nIt is a satisfaction to the author, after having accomplished his\npioneer work of opening up a new domain, to bid the public enter in\nand enjoy the delicious lehua parks once claimed by the girl Hiiaka as\nher own; and he can assure them that there yet remain many coverts that\nare full of charm which are to this day unravaged by the fires of Pele.\n\nThanks, many thanks, are due from the author--and from us all--to\nthe men and women of Hawaiian birth whose tenacious memories have\nserved as the custodians of the material herein set forth, but who\nhave ungrudgingly made us welcome to these remainder biscuits of\nmythological song and story, which, but for them, would have been\nswallowed up in the grave, unvoiced and unrecorded.\n\n\n    N. B. EMERSON.\n\n\n\n\n\n\n\n\nINTRODUCTION\n\n\nAccording to Hawaiian myth, Pele, the volcanic fire-queen and the\nchief architect of the Hawaiian group, was a foreigner, born in the\nmystical land of Kuai-he-lani, a land not rooted and anchored to one\nspot, but that floated free like the Fata Morgana, and that showed\nitself at times to the eyes of mystics, poets and seers, a garden land,\nclad with the living glory of trees and habitations--a vision to warm\nthe imagination. The region was known as Kahiki (Kukulu o Kahiki),\na name that connotes Java and that is associated with the Asiatic\ncradle of the Polynesian race.\n\nPele's mother was Haumea, a name that crops up as an ancestor in the\nhoary antiquity of the Hawaiian people, and she was reputed to be\nthe daughter of Kane-hoa-lani.\n\nPele was ambitious from childhood and from the earliest age made it\nher practice to stick close to her mother's fireplace in company with\nthe fire-keeper Lono-makua, ever watchful of his actions, studious of\nhis methods--an apprenticeship well fitted to serve her in good stead\nsuch time as she was to become Hawaii's volcanic fire-queen. This\nconduct drew upon Pele the suspicion and illwill of her elder sister\nNa-maka-o-ka-ha'i, a sea-goddess, who, fathoming the latent ambition\nof Pele, could not fail to perceive that its attainment would result\nin great commotion and disturbance in their home-land.\n\nHer fears and prognostications proved true. Namaka, returning from one\nof her expeditions across the sea, found that Pele, taking advantage\nof her absence, had erupted a fiery deluge and smothered a portion\nof the home-land with a\u00e4.\n\nIt would have gone hard with Pele; but mother Haumea bade her take\nrefuge in the fold (pola) of Ka-moho-alii's malo. Now this elder\nbrother of Pele was a deity of great power and authority, a terrible\ncharacter, hedged about with tabus that restricted and made difficult\nthe approach of his enemies. Such a refuge could only be temporary,\nand safety was to be assured only by Pele's removal from her home\nin the South land, and that meant flight. It was accomplished in the\nfamed mythical canoe Honua-i-a-kea.\n\nThe company was a distinguished one, including such godlike beings\nas Ka-moho-alii, Kane-apua, Kane-milo-hai and many other relations\nof Pele, the youngest, but not the least important, of whom was the\ngirl Hiiaka, destined to be the heroine of the story here unfolded\nand of whom it was said that she was born into the world as a clot of\nblood out of the posterior fontanelle (nunoi) of her mother Haumea,\nthe other sisters having been delivered through the natural passage.\n\nThe sailing course taken by Pele's company brought them to some\npoint northwest of Hawaii, along that line of islets, reefs, and\nshoals which tail off from Hawaii as does the train of a comet from\nits nucleus. At Moku-pap\u00e1pa Pele located her brother Kane-milo-hai,\nas if to hold the place for her or to build it up into fitness for\nhuman residence, for it was little more than a reef. Her next stop\nwas at the little rock of Nihoa that lifts its head some eight hundred\nfeet above the ocean. Here she made trial with the divining rod Paoa,\nbut the result being unfavorable, she passed on to the insignificant\nislet of Lehua which clings like a limpet to the flank of Niihau. In\nspite of its smallness and unfitness for residence, Pele was moved to\ncrown the rock with a wreath of kau-no'a, while Hiiaka contributed a\nchaplet of lehua which she took from her own neck, thus christening\nit for all time. The poet details the itinerary of the voyage in the\nfollowing graphic lines:\n\n\n    KE KAAO A PELE I HAAWI IA KA-MOHO-ALII I KA HAALELE ANA IA KAHIKI\n\n    Ku makou e hele me ku'u mau poki'i aloha,\n    Ka aina a makou i ike ole ai malalo aku nei,\n    A'e makou me ku'u poki'i, kau i ka wa'a;\n    No'iau ka hoe a Ka-moho-alii;\n    A'ea'e, kau i ka nalu--\n    He nalu haki kakala,\n    He nalu e imi ana i ka aina e hiki aku ai.\n    O Nihoa ka aina a makou i pae mua aku ai:\n    Lele a'e nei makou, kau i uka o Nihoa.\n    O ka hana no a ko'u poki'i, a Kane-apua,\n    O ka hooili i ka ihu o ka wa'a a nou i ke kai:\n    Waiho anei o Ka-moho-alii ia Kane-apua i uka o Nihoa.\n    No'iau ka hoe a Ka-moho-alii\n    A pae i ka aina i kapa ia o Lehua.\n\n        TRANSLATION\n\n    PELE'S ACCOUNT TO KA-MOHO-ALII OF THE DEPARTURE FROM KAHIKI\n\n    We stood to sail with my kindred beloved\n    To an unknown land below the horizon;\n    We boarded--my kinsmen and I--our craft,\n    Our pilot well skilled, Ka-moho-alii.\n    Our craft o'ermounted and mastered the waves;\n    The sea was rough and choppy, but the waves\n    Bore us surely on to our destined shore--\n    The rock Nihoa, the first land we touched;\n    Gladly we landed and climbed up its cliffs.\n    Fault of the youngster, Kane-apua,\n    He loaded the bow till it ducked in the waves;\n    Ka-moho-alii marooned the lad,\n    Left the boy on the islet Nihoa\n    And, pilot well skilled, he sailed away\n    Till we found the land we christened Lehua.\n\n\nWhen they had crowned the desolate rock with song and wreath,\nKa-moho-alii would have steered for Niihau, but Pele, in a spasm\nof tenderness that smiles like an oasis in her life, exclaimed,\n\"How I pity our little brother who journeyed with us till now!\" At\nthis Ka-moho-alii turned the prow of the canoe in the direction of\nNihoa and they rescued Kane-apua from his seagirt prison. Let the\npoet tell the story:\n\n\n    Hui [1] iho nei ka wa'a a Ka-moho-alii\n    E kii ana i ko lakou pokii, ia Kane-apua, i Nihoa.\n    Pili aku nei ka wa'a o Ka-moho-alii i uka nei o Nihoa,\n    Kahea aku nei i ko lakou pokii, ia Kane-apua,\n    E kau aku ma ka pola o ka wa'a.\n    Hui iho nei ka ihu o ka wa'a o Ka-moho-alii--\n    He wa'a e holo ana i Niihau,\n    Kau aku nei o Ka-moho-alii i ka laau, he paoa, [2]\n    E imi ana i ko lakou aina e noho ai, o Kauai:\n    Aole na'e i loa'a.\n    Kau mai la o Ka-moho-alii i ka laau, he paoa;\n    O Ahu [3] ka aina.\n    Ia ka ana iho nei o lakou i Alia-pa'akai,\n    Aole na'e he aina.\n\n        TRANSLATION\n\n    Ka-moho-alii turned his canoe\n    To rescue lad Kane from Nihoa.\n    Anon the craft lies off Nihoa's coast;\n    They shout to the lad, to Kane-apua,\n    Come aboard, rest with us on the pola. [4]\n    Ka-moho-alii turns now his prow,\n    He will steer for the fertile Niihau.\n    He sets out the wizard staff Paoa,\n    To test if Kauai's to be their home;\n    But they found it not there.\n    Once more the captain sails on with the rod,\n    To try if Oahu's the wished for land:\n    They thrust in the staff at Salt Lake Crater,\n    But that proved not the land of their promise.\n\n\nArrived at Oahu, Ka-moho-alii, who still had Pele in his keeping, left\nthe canoe in charge of Holoholo-kai and, with the rest of the party,\ncontinued the journey by land. The witchery of the Paoa was appealed\nto from time to time, as at Alia-pa'akai, Puowaena (Punchbowl Hill),\nLeahi (Diamond Head), and lastly at Makapu'u Point, but nowhere with\na satisfactory response. (The words of Pele in the second verse of\nthe kaao next to be given lead one to infer that she must for a time\nhave entertained the thought that they had found the desired haven\nat Pele-ula--a small land-division within the limits of the present\ncity of Honolulu.) Let the poet tell the story:\n\n\n    Ke ku nei makou e imi kahi e noho ai\n    A loa'a ma Pele-ula:\n    O Kapo-ula-kina'u ka wahine;\n    A loa'a i ka lae kapu o Maka-pu'u.\n    Ilaila pau ke kuleana;\n    Imi ia Kane-hoa-lani,\n    A loa'a i ka lae o Maka-hana-loa.--\n    He loa ka uka o Puna:\n    Elua kaua i ke kapa hookahi.\n    Akahi au a ike--haupu mau, walohia wale:\n    E Kane-hoa-lani, e-e!\n    E Kane-hoa-lani, e-e!\n    Aloha kaua!\n    Kau ka hok\u00fa hookahi, hele i ke ala loa!\n    Aloha kama kuku kapa a ka wahine!\n    He wahine lohiau, nan\u00e1 i ka makani;\n    He makani lohiau, haupu mai oloko!\n\n        TRANSLATION\n\n    We went to seek for a biding place,\n    And found it, we thought, in Pele-ula--\n    Dame Kapo--she of the red-pied robe--\n    Found it in the sacred cape, Maka-pu'u;\n    The limit that of our journey by land.\n    We looked then for Kane-hoa-lani\n    And found him at Maka-hana-loa.\n    Far away are the uplands of Puna;\n    One girdle still serves for you and for me.\n    Never till now such yearning, such sadness!\n    Where art thou, Kane-hoa-lani?\n    O Father Kane, where art thou?\n    Hail to thee, O Father, and hail to me!\n    When rose the pilot-star we sailed away.\n    Hail, girl who beats out tapa for women--\n    The home-coming wife who watches the wind,\n    The haunting wind that searches the house!\n\n\nThe survey of Oahu completed, and Ka-moho-alii having resumed command\nof the canoe, Pele uttered her farewell and they voyaged on to the\ncluster of islands of which Maui is the center:\n\n\n    Aloha, Oahu, e-e!\n    E huli ana makou i ka aina mamua aku,\n    Kahi a makou e noho ai.\n\n        TRANSLATION\n\n    Farewell to thee, Oahu!\n    We press on to lands beyond,\n    In search of a homing place.\n\n\nRepeated trial with the divining rod, Paoa, made on the western part of\nMaui as well as on the adjoining islands of Molokai and Lanai proving\nunsatisfactory, Pele moved on to the exploration of the noble form\nof Hale-a-ka-la that domes East Maui, with fine hope and promise of\nsuccess. But here again she was dissatisfied with the result. She\nhad not yet delivered herself from the necessity of protection by\nher kinsman, Ka-moho-alii: \"One girdle yet serves for you and for\nme,\" was the note that still rang out as a confession of dependence,\nin her song.\n\nWhile Pele was engaged in her operations in the crater of Hale-a-ka-la,\nher inveterate enemy Na-maka-o-ka-ha'i, who had trailed her all the\nway from Kahiki with the persistency of a sea-wolf, appeared in the\noffing, accompanied by a sea-dragon named Ha-ui.\n\nThe story relates that, as Na-maka-o-ka-ha'i passed the sand-spit of\nMoku-pap\u00e1pa, Kane-milo-hai, who, it will be remembered, had been left\nthere in charge as the agent of Pele, hailed her with the question:\n\"Where are you going so fast?\"\n\n\"To destroy my enemy, to destroy Pele,\" was her answer.\n\n\"Return to Kahiki, lest you yourself be destroyed,\" was the advice\nof Kane-milo-hai.\n\nPele, accepting the gage thrown down by Na-maka-o-ka-ha'i, with\nthe reluctant consent of her guardian Ka-moho-alii, went into battle\nsingle-handed. The contest was terrific. The sea-monster, aided by her\ndragon consort, was seemingly victorious. Dismembered parts of Pele's\nbody were cast up at Kahiki-nui, where they are still pointed out as\nthe bones of Pele (na iwi o Pele.) (She was only bruised). Ka-moho-alii\nwas dismayed thinking Pele to have been destroyed;--but, looking across\nthe Ale-nui-haha channel, he saw the spirit-form of Pele flaming in\nthe heavens above the summits of Mauna-loa and Mauna-kea. As for\nNa-maka-o-ka-ha'i, she retired from the battle exultant, thinking\nthat her enemy Pele was done for: but when she reported her victory\nto Kane-milo-hai, that friend of Pele pointed to the spirit body of\nPele glowing in the heavens as proof that she was mistaken. Namaka was\nenraged at the sight and would have turned back to renew the conflict,\nbut Kane-milo-hai dissuaded her from this foolhardy undertaking,\nsaying, \"She is invincible; she has become a spirit.\"\n\nThe search for a home-site still went on. Even Hale-a-ka-la was not\nfound to be acceptable to Pele's fastidious taste. According to one\naccount it proved to be so large that Pele found herself unable to\nkeep it warm. Pele, a goddess now, accordingly bade adieu to Maui\nand its clustering isles and moved on to Hawaii.\n\n\n    HE KAAO NA PELE, I HAALELE AI IA MAUI\n\n    Aloha o Maui, aloha, e!\n    Aloha o Moloka'i, aloha, e!\n    Aloha o Lana'i, aloha, e!\n    Aloha o Kaho'olawe, aloha, e!\n    Ku makou e hele, e!\n    O Hawaii ka ka aina\n    A makou e noho ai a mau loa aku;\n    Ke ala ho'i a makou i hiki mai ai,\n    He ala paoa ole ko Ka-moho-alii,\n    Ko Pele, ko Kane-milo-hai, ko Kane-apua,\n    Ko Hiiaka--ka no'iau--i ka poli o Pele,\n    I hiki mai ai.\n\n        TRANSLATION\n\n    PELE'S FAREWELL TO MAUI\n\n    Farewell to thee, Maui, farewell!\n    Farewell to thee, Moloka'i, farewell!\n    Farewell to thee, Lana'i, farewell!\n    Farewell to thee, Kaho'olawe, farewell!\n    We stand all girded for travel:\n    Hawaii, it seems, is the land\n    On which we shall dwell evermore.\n    The route by which we came hither\n    Touched lands not the choice of Paoa;--\n    'Twas the route of Ka-moho-alii,\n    Of Pele and Kane-milo-hai,\n    Route traveled by Kane-apua, and by\n    Hiiaka, the wise, the darling of Pele.\n\n\nPele and her company landed on Hawaii at Pua-k\u00f3, a desolate spot\nbetween Kawaihae and Kailua. Thence they journeyed inland until\nthey came to a place which they named Moku-aweo-weo--not the site of\nthe present crater of that name, but--situated where yawns the vast\ncaldera of Kilauea. It was at the suggestion of Ku-moku-halii and\nKeawe-nui-kau of Hilo that the name was conferred. They also gave\nthe name Mauna-loa to the mountain mass that faced them on the west,\n\"because,\" said they, \"our journey was long.\"\n\nNight fell and they slept. In the morning, when the elepaio uttered its\nnote, they rose and used the Paoa staff. The omens were favorable,\nand Pele decided that this was the place for her to establish a\npermanent home.\n\nThe people immediately began to set out many plants valuable for\nfood; among them a variety of kalo called awe\u00fc, well suited for\nupland growth; the ulu (bread-fruit); the mai\u00e4 (banana); the pala-\u00e1\n(an edible fern); the awa (Piper methysticum) and other useful plants.\n\nThe land on the Hilo side of Kilauea, being in the rain belt,\nis fertile and well fitted for tillage. The statement, however,\nthat Kilauea, or its vicinity, became the place of settlement for\nany considerable number of people cannot be taken literally. The\nclimatic conditions about Kilauea are too harsh and untropical to\nallow either the people or the food plants of Polynesia to feel at\nhome in it. The probability is that instead of being gathered about\nKilauea, they made their homes in the fat lands of lower Puna or Hilo.\n\nPele, on her human side at least, was dependent for support and\nphysical comfort upon the fruits of the earth and the climatic\nconditions that made up her environment. Yet with all this, in\nthe narrative that follows her relations to humanity are of that\nexceptional character that straddle, as it were, that border line\nwhich separates the human from the superhuman, but for the most\npart occupy the region to the other side of that line, the region\ninto which if men and women of this work-a-day world pass they find\nthemselves uncertain whether the beings with whom they converse are\nbodied like themselves or made up of some insubstantial essence and\nliable to dissolve and vanish at the touch.\n\n\n\n\n\n\n\n\nCHAPTER I\n\nPELE IN THE BOSOM OF HER FAMILY\n\n\nOnce, when Pele was living in the pit of Kilauea, she roused up from\nher couch on the rough hearth-plate and said to her sisters, \"Let us\nmake an excursion to the ocean and enjoy ourselves, open the opihi\nshells and sea-urchins, hunt for small squid and gather sea-moss.\"\n\nTo this all joyfully assented, saying, \"Yes, let us go.\"\n\nThe sisters formed quite a procession as they tramped the narrow\ndownhill path until they came to the hill Pu'u-Pahoehoe--a place\nin the lower lands of Puna. Pele herself did not visibly accompany\nthem on this journey; that was not according to her custom: she had\nother ways and means of travel than to plod along a dusty road. When,\nhowever, the party arrived at the rendezvous, there, sure enough,\nthey found Pele awaiting them, ready for the business in hand.\n\nIn the midst of their pleasurings Pele caught sight of Hopoe and Haena\nas they were indulging in an al fresco dance and having a good time\nby the Puna sea. She was greatly pleased and, turning to her sisters,\nsaid, \"Come, haven't you also got some dance that you can show off\nin return for this entertainment by Hopoe and her companion?\"\n\nThey all hung their heads and said, \"We have no hula.\"\n\nHiiaka, the youngest, had stayed behind to gather lehua flowers, and\nwhen she came along laden with wreaths, Pele said to her, jestingly,\n\"I've just been proposing to your sisters here to dance a hula in\nresponse to that of Hopoe and her fellow, but they decline, saying\nthey have not the art. I suppose it's of no use to ask you, you are\nso small; but, perhaps, you've got a bit of a song.\"\n\n\"Yes, I have a song,\" Hiiaka answered, to the surprise of all.\n\n\"Let us have it, then; go on!\" said Pele.\n\nThen the little girl, having first decorated all of her sisters with\nthe wreaths, beginning with Pele, sang as follows:\n\n\n    Ke ha'a la Puna i ka makani;\n    Ha'a ka ulu hala i Keaau;\n    Ha'a Haena me Hopoe;\n    Ha'a ka wahine,\n    Ami i kai o Nana-huki, la--\n    Hula le'a wale,\n    I kai o Nana-huki, e-e!\n\n        TRANSLATION\n\n    Puna's a-dance in the breeze,\n    The hala groves of Keaau shaken:\n    Haena and Hopoe are swaying;\n    The thighs of the dancing nymph\n    Quiver and sway, down at Nana-huki--\n    A dance most sightly and pleasing,\n    Down by the sea Nana-huki.\n\n\nPele was delighted. \"Is that all you have?\" she asked.\n\n\"I have something more,\" said the girl.\n\n\"Let us hear it then.\"\n\nHiiaka put even more spirit into the song as she complied:\n\n\n    O Puna kai kuw\u00e1 i ka hala;\n    Pae ka leo o ke kai;\n    Ke lu, la, i na pua lehua.\n    Nana i kai o Hopoe,\n    Ka wahine ami i kai\n    O Nana-huki, la;\n    Hula le'a wale,\n    I kai o Nana-huki, e-e.\n\n        TRANSLATION\n\n    The voice of Puna's sea resounds\n    Through the echoing hala groves;\n    The lehua trees cast their bloom.\n    Look at the dancing girl Hopoe;\n    Her graceful hips swing to and fro,\n    A-dance on the beach Nana-huki:\n    A dance that is full of delight,\n    Down by the sea Nana-huki.\n\n\nAt the conclusion of this innocent performance--the earliest mention\nof the hula that has reached us--Hiiaka went to stay with her\nfriend Hopoe, a person whose charm of character had fascinated the\nimagination of the susceptible girl and who had already become her\ndearest intimate, her inspiring mentor in those sister arts, song,\npoesy and the dance.\n\nPele herself remained with her sister Hiiaka-i-ka-pua-enaena\n(Hiiaka-of-the-fire-bloom), and presently she lay down to sleep in\na cave on a smooth plate of pahoehoe. Before she slept she gave her\nsister this command: \"Listen to me. I am lying down to sleep; when the\nothers return from fishing, eat of the fish, but don't dare to wake\nme. Let me sleep on until I wake of myself. If one of you wakes me\nit will be the death of you all. If you must needs wake me, however,\ncall my little sister and let her be the one to rouse me; or, if not\nher, let it be my brother Ke-o-wahi-maka-o-ka-ua--one of these two.\"\n\nWhen Ke-o-wahi-maka-o-ka-ua, who was so closely related to Pele\nthat she called him brother, had received this command and had\nseen her lapse into profound sleep he went and reported the matter\nto Hiiaka, retailing all that Pele had said. \"Strange that this\nhavoc-producer should sleep in this way, and no bed-fellow!\" said\nHiiaka to herself. \"Here are all the other Hiiakas, all of equal\nrank and merit! Perhaps it was because my dancing pleased her that\nshe wishes me to be the one to rouse her.\"\n\nThe cavern in the hill Pahoehoe in which Pele lay and slept, wrapped\nin her robe (kapa-ahu), remains to this day.\n\nIn her sleep Pele heard the far-off beating of hula drums, and her\nspirit-body pursued the sound. At first it seemed to come from some\npoint far out to sea; but as she followed, it shifted, moving to\nthe north, till it seemed to be off the beach of Waiakea, in Hilo;\nthence it moved till it was opposite Lau-pahoehoe. Still evading her\npursuit, the sound retreated till it came from the boisterous ocean\nthat beats against the shaggy cliffs of Hamakua. Still going north,\nit seemed presently to have reached the mid channel of Ale-nui-haha\nthat tosses between Hawaii and Maui.\n\n\"If you are from my far-off home-land Kahiki, I will follow you\nthither, but I will come up with you,\" said Pele.\n\nTo her detective ear, as she flitted across the heaving waters of\nAle-nui-haha, the pulsing of the drums now located itself at the\nfamous hill Kauwiki, in Hana; but, on reaching that place, the music\nhad passed on to the west and sounded from the cliffs of Ka-haku-loa.\n\nThe fugitive music led her next across another channel, until in her\nflight she had traversed the length of Moloka'i and had come to the\nwestern point of that island, Lae-o-ka-laau. Thence she flew to cape\nMaka-pu'u, on Oahu, and so on, until, after crossing that island, she\nreached cape Kaena, whose finger-point reaches out towards Kaua'i. In\nthat desolate spot dwelt an aged creature of myth, Pohaku-o-Kaua'i by\nname, the personal representative of that rock whose body-form the\nhero Mawi had jerked from its ocean bed ages before, in his futile\nattempt to draw together the two islands Kaua'i and Oahu and unite\nthem into one mass.\n\nPele, arguing from her exasperation, said, \"It must be my old\ngrandfather Pohaku-o-Kaua'i who is playing this trick with the\nmusic. If it's he that's leading me this chase, I'll kill him.\"\n\nThe old fellow saw her approach and, hailing her from a distance,\ngreeted her most heartily. Her answer was in a surly mood: \"Come\nhere! I'm going to kill you to-day. So it's you that's been fooling\nme with deceitful music, leading me a wearisome chase.\"\n\n\"Not I, I've not done this. There they are, out to sea; you can hear\nfor yourself.\" And, sure enough, on listening, one could hear the\nthrobbing of the music in the offing.\n\nPele acknowledged her mistake and continued her pursuit, with the\nparting assurance to the old soul that if he had been the guilty one,\nit would have been his last day of life.\n\nThe real authors of this illusive musical performance were two little\ncreatures named Kani-ka-w\u00ed and Kani-ka-w\u00e1, the former a sprite that\nwas embodied in the nose-flute, the latter in the hokeo, a kind of\nwhistle, both of them used as accompaniments to the hula. Their sly\npurpose was to lure Pele to a place where the hula was being performed.\n\nPele now plunged into the water--from this point at least she\nswam--and, guided by the call of the music, directed her course to\nthe little village of Haena that perched like a gull on the cape of\nthe same name, at the northernmost point of the island of Kaua'i. It\nwas but a few steps to the hall of the hula--the halau--where throbbed\nthe hula drums and where was a concourse of people gathered from the\nwhole island.\n\n\n\n\n\n\n\n\nCHAPTER II\n\nPELE MEETS AND FASCINATES LOHIAU\n\n\nAs Pele drew near to the rustic hall where the hula was in full\nblast, the people in the outskirts of the assembly turned to look in\nwonder and admiration at the beauty and charm of the stranger who had\nappeared so unexpectedly and whose person exhaled such a fragrance,\nas if she had been clad with sweet-scented garlands of maile, lehua\nand hala. One and all declared her to be the most beautiful woman they\nhad ever looked upon. Where was she from? Surely not from Kaua'i. Such\nloveliness could not have remained hidden in any nook or corner of\nthe island, they declared.\n\nInstinctively the wondering multitude parted and offered a lane for\nher to pass through and enter the halau, thus granting to Pele a full\nview of the musicians and performers of the hula, and, sitting in their\nmidst, Lohiau,--as yet seemingly unconscious of her presence,--on his\neither hand a fellow drummer; while, flanking these to right and left,\nsat players with a joint of bamboo in either hand (the kaekeeke). But\ndrummer and kaekeeke-player, musicians and actors--aye, the whole\naudience--became petrified and silent at the sight of Pele, as she\nadvanced step by step, her eyes fixed on Lohiau.\n\nThen, with intensified look, as if summoning to her aid the godlike\ngifts that were hers as the mistress of Kilauea, she reached out her\nhand and, in a clear tone, with a mastery that held the listeners\nspell-bound, she chanted:\n\n\n    Lu'ulu'u Hanalei i ka ua nui,\n    Kaumaha i ka noe o Alaka'i,\n    I ka hele ua o Manu'a-kepa;\n    Uoi ku i ka loa o Ko'i-alana,\n    I ka alaka'i 'a a ka malihini, e!\n    Mai hina, mai hina au,\n    Mai palaha ia o-e.\n    Imi wale ana au o kahi o ke ola,\n    O ke ola nei, e-e!\n\n        TRANSLATION\n\n    Tight-pressed is Hanalei's throng,\n    A tree bent down by heavy rain,\n    Weighted with drops from the clouds,\n    When rain columns sweep through Manu'a-kepa,\n    This throng that has lured on the stranger,\n    Nigh to downfall, to downfall, was I,\n    Laid flat by your trick--aye yours!\n    My quest was for comfort and life,\n    Just for comfort and life!\n\n\nThe silence became oppressive. In the stillness that followed the\nsong expectant eyes were focused upon Prince Lohiau, awaiting his\nreply to the address of the stranger who stood in their midst. No\none knew who she was; no one imagined her to be Pele. That she was\na person of distinction and rank was evident enough, one whom it was\nthe duty and rare privilege of their chief to receive and entertain.\n\nPresently there was wrinkling of foreheads, an exchange of glances,\nprompting winks and nods, inclinations of the head, a turning of the\neyes--though not a word was spoken--; for his friends thought thus\nto rouse Lohiau from his daze and to prompt him to the dutiful rites\nof hospitality and gallantry. Paoa, his intimate friend, sitting at\nLohiau's right hand, with a drum between his knees, even ventured to\nnudge him in the side.\n\nThe silence was broken by Pele:\n\n\n    Kalak\u00fa Hilo i ka ua nui;\n    Kapu ke nu, ke i,\n    I ka pu\u00e1 o ka leo,\n    I ka hamahamau--hamau kakou--\n    I ka hawanawana;\n    I ke kunou maka;\n    I ka awihi maka;\n    I ka alawa iki.\n    Eia ho'i au, kou hoa,\n    Kou hoa, ho'i, e-e!\n\n        TRANSLATION\n\n    Bristling, frumpy, sits Hilo,\n    Drenched by the pouring rain,\n    Forbidden to murmur,\n    Or put forth a sound,\n    Or make utt'rance by speech:\n    Must all remain breathless,\n    Nor heave an audible sigh,\n    Withholding the nod, the wink,\n    And the glance to one side.\n    I pray you behold me now:--\n    Here stand I, your guest,\n    Your companion, your mate!\n\n\nLohiau, once roused from his ecstacy, rose to the occasion and with\nthe utmost gallantry and politeness invited Pele to sit with him and\npartake of the hospitalities of the halau.\n\nWhen Pele had seated herself on the mat-piled dais, Lohiau, following\nthe etiquette of the country, asked whence she came.\n\n\"I am of Kaua'i,\" she answered.\n\n\"There is no woman of Kaua'i your equal in beauty,\" said Lohiau. \"I\nam the chief and I know, for I visit every part of the whole island.\"\n\n\"You have doubtless traveled about the whole island,\" answered Pele;\n\"yet there remain places you are not acquainted with; and that is\nwhere I come from.\"\n\n\"No, no! you are not of Kaua'i. Where are you from?\"\n\nBecause of his importunity, Pele answered him, \"I am from Puna, from\nthe land of the sunrise; from Ha'eha'e, the eastern gate of the sun.\"\n\nLohiau bade that they spread the tables for a feast, and he invited\nPele to sit with him and partake of the food. But Pele refused food,\nsaying, \"I have eaten.\"\n\n\"How can that be?\" said he, \"seeing you have but now come from a long\njourney? You had better sit down and eat.\"\n\nPele sat with him, but she persistently declined all his offers of\nfood, \"I am not hungry.\"\n\nLohiau sat at the feast, but he could not eat; his mind was disturbed;\nhis eyes were upon the woman at his side. When they rose from the\ntable he led her, not unwilling, to his house, and he lay down upon\na couch by her side. But she would favor him only with kisses. In his\ngrowing passion for her he forgot his need of food, his fondness for\nthe hula, the obligations that rested upon him as a host: all these\nwere driven from his head.\n\nAll that night and the following day, and another night, and for\nthree days and three nights, he lay at her side, struggling with\nher, striving to overcome her resistance. But she would grant him\nonly kisses.\n\nAnd, on the third night, as it came towards morning, Pele said to\nLohiau, \"I am about to return to my place, to Puna, the land of the\nsunrise. You shall stay here. I will prepare a habitation for us,\nand, when all is ready I will send and fetch you to myself. If it is\na man who comes, you must not go with him; but, if a woman, you are\nto go with the woman. Then, for five days and five nights you and\nI will take our fill of pleasure. After that you will be free to go\nwith another woman.\"\n\nIn his madness, Lohiau put forth his best efforts to overcome Pele's\nresistance, but she would not permit him. \"When we meet on Hawaii you\nshall enjoy me to your fill,\" said she. He struggled with her, but\nshe foiled him and bit him in the hand to the quick; and he grasped\nthe wound with the other hand to staunch the pain. And he, in turn,\nin the fierceness of his passion, planted his teeth in her body.\n\nAt this, Pele fluttered forth from the house, plunged into the ocean\nand--was gone.\n\n\n\n\n\n\n\n\nCHAPTER III\n\nLOHIAU COMES TO HIMSELF--HIS DEATH--THE THREAT OF PAOA\n\n\nWhen Lohiau came to himself, as from a dream, he looked for the woman\nwho had lain at his side, but her place was vacant and cold. He went\nout into the open air, but she was nowhere to be found, and he turned\nback into the empty house.\n\nLohiau's stay with Pele in the sleeping house had prolonged itself\nbeyond all reason and his friends became concerned about him; and as\nnight after night and day after day passed and they neither saw nor\nheard anything of him, their concern grew into alarm. Yet no one dared\nenter the house. Lohiau's sister, however, made it her business to\ninvestigate. Opening the door of the house, she entered, and, lo,\nthere hung the body of her brother, suspended from a rafter, his\nmalo about his neck. Life had been gone for many hours and the body\nwas cold. Her screams brought to her aid a group of Lohiau's friends\nwho at once lifted their voices in unison with hers, bewailing their\nchief's death and denouncing the woman who had been with him as the\nguilty cause.\n\nPaoa was the most outspoken in his imprecations. Stripping off his\nmalo, he stood forth in the garb of nature and declared he would not\nresume his loin cloth until he had sought out the woman and humiliated\nher by the grossest of insults. \"I will not gird my loins with a\nmalo until I have kindled a fire in Pele's face, pounded her face as\none pounds a taro, consumed her very eyes.\" This was the savage oath\nwith which Paoa pledged his determination to avenge the death of his\nfriend, his chief, Lohiau. With universal wailing, amid the waving\nof kahilis, with tender care and the observance of all due rites,\nhis people anointed the dear body of their chief with perfumed oil,\nwrapped it in scented robes of choicest tapa, and laid it to rest in\nthe sepulcher.\n\nThe favorite dog of Lohiau, who was greatly attached to his\nmaster, took his station at the grave and would not be persuaded to\nleave. Poha-kau, a cousin of Pele,--himself a kupua and possessed\nof superhuman powers,--having journeyed from Hawaii to Haena, found\nthe faithful creature keeping his lonely vigil at the grave and he\nbrought the dog with him to Pele.\n\n\"Your man is dead; Lohiau is dead,\" said he. \"But this animal--do\nyou recognize him?--I found watching by the grave in Haena.\"\n\n\"Yes, that is the dog I saw with Lohiau,\" answered Pele; and she hid\nthe dog away in her secret place.\n\n\n\n\n\n\n\n\nCHAPTER IV\n\nPELE AWAKES FROM HER SLEEP\n\n\nWhile the scene we have described was being enacted on Kaua'i, the\nspirit of Pele, returning from its long flight, hovered over the\nsleeping body at Lau-pahoehoe. Above it waved the kahilis, about it\nwere gathered the sisters and other relatives, quietly sobbing. Though\nit was many days since Pele had lain down to sleep, and though they\nfeared the consequences if she continued thus, they dared not disturb\nher. When that was proposed, the sister in charge objected. \"If it\nmust be done, we shall have to send for Hiiaka the beloved.\"\n\nSome of them suggested that Pele must be dead, she had remained so long\nwithout motion. But Hiiaka-of-the-lightning-flash scouted the idea:\n\"How can that be? The body shows no signs of decay.\"\n\nThe girl Hiiaka saw the messenger that had been despatched to fetch\nher, while as yet she was in the dim distance,--it was her nurse,\nPa\u00fa-o-pala'e,--and there came to her a premonition of what it all\nmeant, a vision, a picture, of the trouble that was to come; yet,\novermastering her, was a feeling of affection and loyalty for her\nelder sister. Standing outside the house, that she might better watch\nthe approach of Pa\u00fa-o-pala'e and be on hand to greet her, she voiced\nher vision in song:\n\n\n    A ka lae ohi'a i Papa-lau-ahi,\n    I ka imu lei lehua o Kua-o-ka-la--\n    Lehua maka-nou i ke ahi--\n    A wela e-e, wela la!\n    Wela i ke ahi au,\n    A ka Wahine mai ka Lua, e-e!\n\n        TRANSLATION\n\n    From the forest-tongue at Papa-lau-ahi\n    To the garlands heaped at Back-o'-the-sun,\n    The beauteous lehuas are wilted,\n    Scorched, burnt up, aye burnt,\n    Consumed by the fire of the Woman--\n    The fire that flows from the Pit.\n\n\nAs the messenger, in the vibrating sunlight, thridded her way among the\ntree clumps and lava-knobs, which now concealed her and now brought\nher into full view, Hiiaka, with gaze intent to gain such snap-shots\nof her as these obstructions did not forbid, continued her song:\n\n\n    No ka Lua paha ia makani, o ka Pu'u-lena,\n    Ke halihali i ke ala laau,\n    Honi u ai ke kini i kai o Haena--\n    Haena aloha!\n    Ke kau nei ka haili moe;\n    Kau ka haili moe i ke ahiahi:\n    He hele ko kakahiaka:\n    Mana'o hele paha au e-e.\n    Homai ka ihu a hele a'e au;\n    Aloha oe a noho iho, e-e!\n\n        TRANSLATION\n\n    From the Pit, doubtless, breathes Pu'u-lena,\n    With its waft of woodland perfume--\n    A perfume drunk in with rapture\n    On the beach of belov\u00e9d Haena.\n    There wafts to me this premonition,\n    This vision and dream of the night:\n    I must be gone in the morning:\n    I foresee I must travel to-morrow.\n    A farewell kiss ere I journey;\n    Farewell, alas, to thee who remainest!\n\n\nHer hostess, Hopoe, would not take the song or the farewell of Hiiaka\nseriously. \"You are simply joking,\" she said, \"letting your gloomy\nimagination run away with you. Who in the world is driving you away,\nas if you had worn out your welcome?\"\n\nThe messenger, Pa\u00fa-o-pala'e, when she had saluted Hiiaka, said,\n\"I come from your sisters. They want to see you.\"\n\nArrived at Lau-pahoehoe, [5] Hiiaka found her sisters in great\nconsternation, fearing for the life of Pele if she were allowed\nto continue her long sleep. Her spirit, it is true, had come back\nto her body; but it was merely hovering about and had not entered\nand taken possession, so that there were no signs of animation or\nlife. It seemed to be waiting for the voice of Hiiaka, the belov\u00e9d,\nto summon it back and to make it resume consciousness.\n\nHiiaka demanded to know the cause of the wailing.\n\n\"We are lamenting our sister, the head of the family. You can see\nfor yourself; she is dead.\"\n\nAfter carefully examining the body of Pele, Hiiaka stoutly\ndeclared, \"She is not dead. That is evident from the absence of\ncorruption.\" Then, sitting close to Pele's feet, she sang:\n\n\n    O hook\u00f3 ia aku oe\n    O ka hana ana a ke akua:\n    I kai o Maka-wai\n    Ke kik\u00e9 la ka pohaku:\n    W\u00e1hi kai a ke 'kua--\n    He akua, he kan\u00e1ka;\n    He kan\u00e1ka no, e-e!\n\n        TRANSLATION\n\n    Content you now with your god-work:\n    Down by the sea at Maka-wai\n    The rocks have smitten together;\n    The sea has opened a channel.\n    Goddess you were, now human,\n    Return to your human clay!\n\n\nPele slept on and gave no sign of waking. Hiiaka then chanted this\nserenade:\n\n\n    E ala, e ala, e ala!\n    E ala, e Hi-ka-po-kuakini!\n    E ala, e Hi-ka-po-kuam\u00e1no!\n    E ala, e ke Akua, e ke Alo!\n    E ala, e ka Uwila nui,\n    Maka eh\u00e1 i ka lani, la!\n    E ala, e, e ala!\n\n        TRANSLATION\n\n    Awake now, awake, awake!\n    Wake, Goddess of multiple god-power!\n    Wake, Goddess of essence most godlike!\n    Wake, Queen of the lightning shaft,\n    The piercing fourth eye of heaven!\n    Awake; I pray thee awake!\n\n\nThe effect was magical: Pele's bosom heaved; breath entered her lungs;\na fresh color came to her face, and spread to the tips of her ears. She\nsighed, stretched herself and sat up: she was herself again.\n\n\n\n\n\n\n\n\nCHAPTER V\n\nPELE MAKES A PROPOSITION TO HER SISTERS\n\n\nThat same day Pele and the other sisters returned to Kilauea, while\nHiiaka went back to resume her visit with Hopoe, each party reaching\nits destination at about the same time. Early the next morning Pele\ncalled to her sister Hiiaka-i-ka-ale-i (Hiiaka-of-the-choppy-sea)\nand said, \"I want you to go on an errand for me.\"\n\n\"No doubt I shall agree to go when you have told me what it is,\"\nwas the answer of the young woman.\n\n\"You are to journey to Kaua'i and escort hither our lover--yours and\nmine. While on the way you are not to lie with him; you are not to\ntouch noses with him; you are not to fondle him or snuggle close to\nhim. If you do any such thing I will kill both of you. After your\nreturn, for five days and five nights, I will have him to myself,\nand after that he shall be your lover.\"\n\nOn hearing this, the young woman hung her head and wept.\n\nPele then made the same proposal to each of the other sisters in\nturn. Not one of them would consent to undertake the mission. They\nknew full well the perils of the undertaking: the way was beset with\nswarms of demons and dragons, with beings possessed with powers of\nenchantment; and Pele did not offer to endow them with the power that\nwould safeguard them on their journey.\n\nPele, finding herself foiled on this tack, as a diversion, said, \"Let\nus refresh ourselves and have some luau.\" The sisters immediately\nset to work, and, when they had made up the bundles of delicate\ntaro leaves and were about to lay them upon the fire, Pele called to\nPa\u00fa-o-pala'e and bade her go straightway to Haena and fetch Hiiaka,\n\"And you are to be back here by the time the luau is cooked.\"\n\nNow the girl, whose full name was Hiiaka-i-ka-poli-o-Pele, was\nthe youngest of the sisters, and, by reason of her loveliness and\naccommodating disposition, she was Pele's favorite. She was, moreover,\ngifted with a quick intuition and a clairvoyant perception of distant\nhappenings and coming events. At the time of the conversation between\nPele and the seven sisters, Hiiaka was sporting in the ocean with\nher surf-board in the company of Hopoe. While thus engaged, the\nwhole matter of the proposed journey to Haena came to her as in a\nvision. In the midst of her surfing she turned to Hopoe and said,\n\"I perceive that I am about to undertake a long journey; and during\nmy absence you will remain here in Puna waiting my return.\"\n\n\"No! What puts such a notion into your head?\" said Hopoe.\n\n\"Yes, I must go,\" insisted Hiiaka. Then they mounted a roller, and,\nas their boards touched the beach, there stood the messenger of\nPele; and this was the message: \"Gird on your pa\u00fa and come with me\nto Kilauea. Your sister commands it.\"\n\nAs the two jogged on their uphill way, an impulse seized Hiiaka,\nand she gave voice to a premonition, a shadow of coming trouble,\nas it were, and, standing in the road at Mokau-lele, she sang:\n\n\n    He u\u00e4 kui lehua ko Pana-ewa;\n    He u\u00e4 ma kai kui hala ko Puna, e!\n    Aloha e, aloha wale Koloa, e-e!\n    Na mau'u i moe o Malei.\n\n        TRANSLATION\n\n    Pana-ewa's rain beats down the lehuas,\n    A rain by the sea smites the halas of Puna.\n    My love, my pity go out to Koloa;--\n    Her fare, wilted herbs at Malei.\n\n\nHiiaka--true poet that she was, and alive to every colorable aspect\nof nature--as she trudged on her way, came upon a sight that touched\nher imagination; two birds were sipping together in loving content\nof the water that had collected in the crotch of a tree, in which\nalso was growing an awa plant.--Such nature-planted awa was famed as\nbeing the most toxic of any produced in Puna.--Her poetic mind found\nin the incident something that was in harmony with her own mood,\nand she wove it into a song:\n\n\n    O ka manu m\u00fakimuk\u00ed,\n    Ale lehua a ka manu,\n    O ka awa ili lena\n    I ka uka o Ka-li'u;\n    O ka manu ha'iha'i lau awa o Puna:--\n    Aia i ka laau ka awa ona o Puna,\n    O Puna, ho'i, e-e!\n\n        TRANSLATION\n\n    O bird that sips with delight\n    the nectar-bloom of lehua,\n    Tasting the yellow-barked awa\n    That climbs in Ka-liu's uplands;\n    O bird that brews from this leafage\n    Puna's bitter-sweet awa draught;--\n    Puna's potentest awa grows\n    Aloft in the crotch of a tree;--\n    Most potent this awa of Puna!\n\n\n\n\n\n\n\n\nCHAPTER VI\n\nHIIAKA CONSENTS TO PELE'S PROPOSITION\n\n\nHiiaka arrived at the Pit in good time to partake with the others of\nthe frugal feast ordered by Pele. At its conclusion, Pele turned to\nthe girl Hiiaka and put the question in her blunt way, \"Will you be\nmy messenger to fetch our lover--yours and mine--from Kaua'i? Your\nsisters here\"--she glanced severely about the group--\"have refused\nto go. Will you do this for me?\"\n\nThe little maid, true to her sense of loyalty to the woman who was her\nolder sister, the head of the family, and her alii, to the surprise\nand dismay of her other sisters, answered, \"Yes, I will go and bring\nthe man.\"\n\nIt was a shock to their sense of fitness that one so young should be\nsent on an errand of such danger and magnitude; but more, it was a\nreproof that slapped them in the face to have this little chit accept\nwithout hesitation a commission which they had shrunk from through\nlack of courage. But they dared not say a word; they could but scowl\nand roll the eye and shrug the shoulder.\n\n\"When you have brought our lover here,\" continued Pele, \"for five\nnights and five days he shall be mine; after that, the tabu shall be\noff and he shall be yours. But, while on the way, you must not kiss\nhim, nor fondle him, nor touch him. If you do it will be the death\nof you both.\"\n\nIn spite of the gestured remonstrances of the group, Hiiaka, in utter\nself-forgetfulness and diplomatic inexperience, agreed to Pele's\nproposition, and she framed her assent in a form of speech that had\nin it the flavor of a sacrament:\n\n\n    Kukulu ka makia a ka huaka'i hele moe ipo:\n    Ku au, hele, noho oe.\n    E noho ana na lehua lulu'u,\n    Ku'u moku lehua i uka o Ka-li'u, e.\n    Li'uli'u wale ka hele ana\n    O ka huaka'i moe ipo.\n    Aloha mai ka ipo--\n    O Lohiau ipo, i Haena.\n\n        TRANSLATION\n\n    Firm plant the pillar, seal of our love-pact;\n    Here stand I, begirt for this love-quest;\n    You shall abide, and with you my groves--\n    Lehua and hala--heavy with bloom.\n    The journey is long and toilsome the task\n    To bring our fine lover to bed.\n    Mark! a love-hail--from beloved Lohiau!\n    Beloved Lohiau of Haena!\n\n\n(I am impelled by my admiration for this beautiful song to give\nanother version of it:)\n\n\n    Ku kila ke kaunu moe ipo;\n    Ku au, hele, noho oe, a no-ho,\n    A noho ana i na lehua o Lu-lu'u,\n    O ka pae hala, moku lehua, i uka o Ka-li'u.\n    Li'u-li'u ho'i, li'u-li'u wale\n    Ka hele ana o ka huaka'i moe ipo.\n    Aloha mai ka ipo,\n    O Lohiau ipo, e!\n\n        TRANSLATION\n\n    Fixed my intent for the lover-quest:\n    Here I stand to depart; you remain,\n    And with you my bloom-clad lehuas,\n    And the palm-groves that wave in Ka-li'u.\n    Long, wearisome long, shall the journey be\n    To find and to bring our lover--\n    That dearest of lovers, Lohiau!\n\n\nHiiaka would sleep on it. Her start was to be in the morning. The next\nday, while Hiiaka was climbing the long ascent up the crater-pali,\nher sisters, anxious and appreciating the danger of the undertaking,\nwere quietly weeping outside the cave; but they dared not utter a\nword that might come to the ears of Pele. They began, however, to\nbeckon and signal to Hiiaka to return. She saw them and turned back,\nuttering the following plaint:\n\n\n    E ku ana au e hele;\n    E lau ka maka o ua nei ino;\n    E ka po'e ino, o lakou nei, e:\n    E mana ana, ka, ia'u e hele;\n    E hele no au, e-e!\n\n        TRANSLATION\n\n    While I stand ready for travel,\n    You bad lot! 'Tis you that I mean!\n    This weight of travel you'd lay on me;\n    These bad ones sit with impudent stare:\n    And so it is I that must go!\n\n\nThe opposition of the sisters was based largely on Hiiaka's youth\nand inexperience. The girl did not understand nor give them credit\nfor this generous regard for herself; she saw only their disobedience\nand disloyalty to Pele's command.\n\nPele, impatient at her vacillation, broke out on her savagely:\n\"Here you are again! Be off on your journey! You shall find no food\nhere, no meat, no raiment, no roof, no sisterly greeting, nothing,\nuntil you return with the man. It would have been useless to dispatch\nthese homely women on this errand; it seems equally useless to send\na beautiful girl like you.\"\n\nTo this outburst Hiiaka retorted:\n\n\n    Ke hanai a'e la ka ua [6] i ka lani:\n    Maka'u au i ka ua awa i ka uka o Kiloi.\n    In\u00e1 [7] ia ia la, he loiloi [8], e--\n    I loiloi no oe elua [9] oiwi--\n    Loiloi iho la, e-e!\n\n        TRANSLATION\n\n    The rain doth replenish the heavens;\n    I dread the fierce rain of upland Kilo\u00ed.\n    Behold now this one, the fault-finder!\n    You, in two shapes, are hard to please--\n    Aye, in either shape, hard to please!\n\n\n\"I am not grumbling or finding fault with you (loiloi): it was\nsimply because you turned back that I spoke to you. Do you call that\nreproaching you?\"\n\nHiiaka, though a novice in diplomacy, as shown by her instant and\nunconditional acceptance of Pele's proposition, having once got her\nsecond breath, now exacted of Pele a condition that proved her to be,\nunder the discipline of experience, an apt pupil in the delicate art\nof diplomacy. \"I am going to bring our lover, while you remain at\nhome. If during my absence you go forth on one of your raids, you are\nwelcome to ravage and consume the lands that are common to us both;\nbut, see to it that you do not consume my forests of lehua. And,\nagain, if the fit does come upon you and you must ravage and destroy,\nlook to it that you harm not my friend Hopoe.\"\n\nPele readily agreed to Hiiaka's reasonable demand, thinking thus to\nhasten her departure. To the inexperienced girl the terms of the\nagreement seemed now complete and satisfactory, and, in the first\nblush of her gratification, Hiiaka gave expression to her pleasure:\n\n\n    Ke kau aloha wale mai la ka ua, e-e;\n    Ka mauna o ka hali\u00fc kua, a-a.\n    I ku au a aloha oe, ka Lua, e-e!\n    Aloha ia oe, e-e!\n\n        TRANSLATION\n\n    Kindly falls the rain from heaven;\n    Now may I turn my back and travel:\n    Travel-girt, I bid farewell to the Pit;\n    Here's a farewell greeting to thee.\n\n\nEven now Hiiaka made an ineffectual start. Some voice of human instinct\nwhispered that something was wanting, and she again faced her sister\nwith a request so reasonable that it could not be denied:\n\n\n    Ke ku nei au e hele:\n    Hele au a ke ala,\n    Mihi mai e-e:\n    Mana'o, ho'i mai no au,\n    Ia oe la, ia o-e.\n    La'i pohu mai la\n    Lalo o ka Lua, e:\n    I elua mai la, pono au.\n    Olelo I ke aka,\n    Ka hele ho'okahi, e;\n    Mamina ka leo--\n    He leo wale no, e-e!\n\n        TRANSLATION\n\n    My foot still shod for travel,--\n    I made a misstart on my journey;\n    I've come to repair my neglect.\n    A need, a request, brings me back,\n    To plead in thy presence once more:\n    Joy springs up within;\n    There's calm in the Pit.\n    Give me but a travel-mate:\n    That would content me.\n    Who travels alone has\n    For speech-mate his shadow.\n    Futile is speech, with\n    No answering voice--\n    Empty words, only a voice.\n\n\n(The exigencies of the narrative have induced me, in the above song,\nto couple together two mele which the story-tellers have given us as\nbelonging to two separate incidents in Hiiaka's fence with Pele.)\n\n\"Your request is reasonable,\" said Pele; \"to travel alone is indeed\nto converse with one's shadow. You shall have a companion.\"\n\nPele designated a good-natured waiting woman as her attendant, who\nhad the poetical name of Pa\u00fa-o-pala'e (or Pa\u00fa-o-pala\u00e1). This faithful\ncreature heartily accepted the trust, that of kahu--a servant with the\npseudo responsibility of a guardian--and, having expressed her fealty\nto her new mistress, she at once took her station. Thus everything\nseemed arranged for a start on the eventful journey.\n\nThe terms and conditions of Hiiaka's going were not even yet to\nthe satisfaction of her watchful sisters and relatives. One matter\nof vital importance had been omitted from the outfit: Pele had not\nbestowed upon Hiiaka the mana, power and authority, to overcome and\nsubdue all the foes that would surely rise up to oppose and defeat\nher. With wild gestures they signalled to Hiiaka once more to return.\n\nHiiaka's answering song, though pointed with blame, gives proof that\nher own intuitions were not entirely at fault:\n\n\n    A ka luna, i Pu'u-onioni,\n    Noho ke anaina a ke 'Kua.\n    Kilohi a' ku'u maka ilalo,\n    I ka ulu o Wahine-kapu:\n    He o'ioina Kilauea,\n    He noho-ana o Papa-lau-ahi, e.\n    Ke lau-ahi mai la o Pele ia kai o Puna:\n    Ua one-\u00e1, oke-\u00e1, kai o Mal\u00e1ma, e.\n    E m\u00e1lama i ka iki kanaka,\n    I ka nu'a kan\u00e1ka;\n    O kakou no keia ho-akua--\n    Akua Mo'o-lau, e!\n    O Mo'o-lau ke ala, e!\n\n        TRANSLATION\n\n    From the crest of Tremble [10] Hill\n    I look on the concourse of gods,\n    At ease on the gossip-ground,\n    The seat of Wahine-kapu,\n    Rest-station to Kilauea,\n    Its pavement of lava-plate:\n    Such plates Pele spreads in Puna--\n    Hot shards, gray sands at Mal\u00e1ma.\n    Succor and life for small and great!\n    Be it ours to play the god; our way\n    Beset by demons four hundred!\n\n\nThe communication between Hiiaka and her sisters had, on their part,\nbeen carried on mostly by means of gesture and sign-language. But\non this return of Hiiaka the whole family of brothers and sisters\nwere so moved at the thought of the danger to Hiiaka that they spoke\nout at last and frankly advised Hiiaka to go before Pele and demand\nof her the gift of spiritual power, mana, that she might be able to\nmeet her enemies on equal terms at least, so that she need not feel\npowerless in their presence. But nothing came of this move at the\ntime, for at this moment out came Pele from her cave, and, seeing\nHiiaka standing with the others, she addressed her sharply and said:\n\"What! You still here? Why are you not on the way to fetch our man?\"\n\nFace to face with Pele, Hiiaka's courage oozed away and she promised\nto make another start in the morning. When on this new start she had\ncome near the top of the ascent, she turned about and sang:\n\n\n    Punohunohu i ka lani\n    Ka uahi o ka lua;\n    He la'i ilalo o Kilauea;\n    Maniania 'luna o Wahine-kapu.\n    I kapu, la, i ke aha ka leo, e?\n\n        TRANSLATION\n\n    The pit-smoke blankets the heavens;\n    Clear is the air in Kilauea,\n    Tranquil Wahine-kapu's plain--\n    The Woman, why silent her voice?\n\n\nHiiaka now made common cause with the group of sisters and relatives\nwho were bent on securing for her justice and fair treatment. Among\nthem, taking council together, sat Ka-moho-alii, Kane-milo-hai,\nKapo and Pohakau [11]. By this action Hiiaka took a new attitude:\nwhile not coming out in open defiance to her sister, she virtually\ndeclared her determination no longer to be domineered over by Pele.\n\nIn the council that took place it was determined that Ka-moho-alii,\nwho stood high in Pele's regards and whose authority was second\nonly to hers, was the proper one to approach Pele in the matter of\nconferring upon Hiiaka the necessary mana. When, therefore, Pele put\nto Hiiaka the question why she had returned, why she was not on her\njourney, Ka-moho-alii spoke up and said, \"It is because of fear she\nhas returned. She sees danger by the way. You have not given her the\nmana to protect her from the dragons and monsters that infest the\nroad. O Mo'o-lau ke ala, e: The way is beset by dragons four hundred.\"\n\n\"Ah, that is the trouble?\" said Pele. Then she called upon the Sun,\nthe Moon, the Stars, Wind, Rain, Thunder, Lightning--all the heavenly\npowers--to aid and safeguard Hiiaka and she authorized her to exercise\nthe powers of these heavenly beings. The gods, thereupon, ratified this\nact of Pele; and at last the way was made clear for Hiiaka's departure.\n\n\n\n\n\n\n\n\nCHAPTER VII\n\nHIIAKA STARTS ON HER JOURNEY\n\n\nThe refusal of her sisters to undertake the mission to fetch Lohiau\nhad angered Hiiaka. Her intrepid fealty to Pele, their oldest sister\nand their alii, laughed to scorn the perils of the journey. She could\nnot and, for a time, would not bring herself to understand their\nprudential attitude. Pele was their alii, and it was rank disloyalty\nin them to shirk any danger or to decline any command Pele might think\nfit to impose. In judging the conduct of her sisters, it did not at\nfirst enter the head of Hiiaka that motives of sound worldly prudence\njustified them in declining for themselves an errand full of danger,\nor in putting obstacles in the way of her going on the same errand:\nshe saw in it only a failure to rise to the level of her own loyalty.\n\nThe situation, then, was heavily charged with estrangement, and when\nthe woman in Hiiaka could not refrain from one more farewell, the\ncolor and tone of voice and song had in them the snap of electricity:\n\n\n    Ke ku nei au e hele, a noho oe;\n    A noho ana na Wahine o Lu-lu'u\n    E ka pae [12] moku lehua\n    I uka o Ka-li'u, la.\n    Li'uli'u wale ka hele ana\n    O ka huaka'i moe ipo.\n    Aloha mai ka ipo,\n    O Lohiau ipo, e-e!\n\n        TRANSLATION\n\n    Here stand I begirt for travel;\n    You must tarry at home, and these ...\n    These ... women ... who sit downcast.\n    Oh, care for my parks of lehua--\n    How they bloom in upland Ka-li'u!\n    Long is the way and many the day\n    Before you shall come to the bed of love,\n    But, hark! the call of the lover,\n    The voice of the lover, Lohiau!\n\n\nAt the utterance of this name Pele brightened and called to Hiiaka,\n\"Yes, that is the name of our man. I purposely kept it back until you\nshould have reached the water-shed (kaupaku [13] o ka hale o kaua,\nliterally the ridgepole) of our house, intending then to reveal it to\nyou; but you have divined the man's name. Go on your journey. Nothing\nshall avail to block your road. Yours is the power of woman; the\npower of man is nothing to that.\"\n\nOn reaching the plateau of Wahine-kapu Hiiaka received a spiritual\nmessage telling her that Lohiau--the object of her errand--was\ndead. She at once turned towards Pele and commemorated the fact\nin song:\n\n\n    I Akani-hia,\n    I Akani-kolea,\n    I Pu'u-wa'a-hia,\n    I Pu'u-manawa-le'a,\n    I Pu'u-aloha, la:\n    He mea e ke aloha o ke kane, e.\n    Ke haale iho nei au e hanini, e;\n    E uw\u00e9 au, e!\n\n        TRANSLATION\n\n    Let us sound it aloud--\n    Far as the plover's flight;\n    With full breath shout it,\n    And with a full heart,\n    Big with affection.\n    Ah, wondrous the love for a man!\n    The feelings that strive,\n    As these tears, to rush out--\n    I can not repress them!\n\n\nPele did not know this name-song of Lohiau until she heard it recited\nby Hiiaka. This it was that led Hiiaka to come back within easy\nhearing distance:\n\n\n    Ke uw\u00e1 ia mai la e ka ua;\n    Ke kahe ia mai la e ka wai:\n    Na lehua i Wai-a'ama, la, lilo,\n    Lilo a'u opala lehua\n    I kai o Pi'i-honua, la;\n    Mai Po'i-honua no a Pi'i-lani.\n\n        TRANSLATION\n\n    It sobs in the rain;\n    It moans in the rushing tide.\n    Gone is my grove of lehuas--\n    My rubbish grove, that stood\n    By the pilfering waters--flown,\n    He has flown, like its smoke, to heaven.\n    'Tis there I must seek him!\n\n\n\"How absurd of you,\" said Pele; \"you were not sent on an expedition\nto heaven, but to bring a man who is here on earth. If you fly up to\nheaven, you will pass him by and leave him here below.\"\n\nHiiaka and her faithful companion--Pau-o-pala'e--had gotten well\naway from the vast pit of Kilauea, with its fringe of steam-cracks\nand fumaroles that radiate from it like the stays of a spider-web,\nand they were nearing the borders of Pana-ewa, when Hiiaka's quick\near caught the sound of a squealing pig. Her ready intuition furnished\nthe right interpretation to this seemingly insignificant occurrence:\n\n\n    A loko au o Pana-ewa,\n    Halawai me ka pua'a\n    A Wahine-oma'o,\n    Me ku'u maka lehua i uka.\n    Me ka Malu-ko'i [14] i ka nahele,\n    E uw\u00e9 ana i ka laau.\n    Alal\u00e1 ka pua'a a ka wahine--\n    He pua'a kanaenae,\n    He kanaenae mohai ola--\n    E ola ia Pele,\n    I ka Wahine o ka Lua, e-e!\n\n        TRANSLATION\n\n    In the heart of Pana-ewa--\n    Lehuas were heavy with bud,\n    The dim aisles solemn with shadow--\n    I met with a suckling pig,\n    The pet of Wahine-oma'o,\n    A wailing voice in the wilderness:\n    'Twas the creature wail of the thing,\n    Foredoomed as an offering, this\n    Wailing thing was a sacrifice,\n    An appeal to Pele for life,\n    To the Woman who dwells in the Pit.\n\n\nAt this moment a young woman of attractive person appeared on the\nscene and, prostrating herself to the earth, said, \"O, Pele, behold\nmy offering, which I bring to thee in fulfillment of the pledge made\nby my parents, that I should first seek thee, O Pele, before I come to\nmy marriage bed. Accept this suckling which I offer to thee, O Pele.\"\n\n\"I am not the one you are seeking: I am not Pele,\" said Hiiaka. \"Pele\nis over yonder in the Pit.\"\n\nThe woman was persistent and begged that Hiiaka would not despise her\noffering. After undeceiving her, Hiiaka carefully instructed her, lest\nshe make some fatal mistake in her approach to the jealous goddess:\n\"When you come to the Pit you must be careful in your approach to\nPele. The least departure from the etiquette she demands would be the\ncause of your death. Do not imagine that the fine large woman sitting\nat the door is Pele, nor that any one of the women seated within\nis she. You must pay no attention to these. Look for the figure of\na wrinkled old woman lying bundled up on the hearth: that is Pele:\nmake the offering to no one else but to her.\"\n\n\"Alas for me,\" said Wahine-oma'o. \"You will be gone a long way from\nthis place by the time I shall return to seek you. I shall not be\nable to find you.\"\n\n\"You will find us here,\" replied Hiiaka assuringly.\n\nHiiaka used her power to bring the woman at once to her\ndestination. Following the instructions given her, Wahine-oma'o was\nquickly transported into the presence of Pele and, having made her\noffering in due form, was about to retire, when Pele called her back\nand said, \"Did you not meet some women going from here as you came\nthis way?\"\n\n\"I met some women,\" she answered.\n\n\"Make haste and come up with them,\" said Pele. \"The younger woman is\nvery dear to me. Attach yourself to her as a friend.\"\n\n\"That I will do,\" said Wahine-oma'o. Then, moved by an impulse that\ncame to her (the work, it is said, of Hiiaka), she said to Pele,\n\"I had imagined you to be a beautiful woman, Pele. But, lo, you are\nold and wrinkled; and your eyes are red and watery.\" Thus saying,\nWahine-oma'o took her departure and almost immediately found herself\nagain with Hiiaka.\n\n\"You have made quick time,\" Hiiaka said. \"How did you get on?\"\n\n\"I followed your instructions and presented my offering to the woman\nwho was lying on the hearth. She asked me if I had met you, and when\nI said yes, she told me to look after you as a friend.\"\n\n\"Is that all?\"\n\n\"She also told me to watch you, to observe how you behaved towards\nthe man--whether you kissed him or had any dalliance with him.\"\n\n\"And did you say anything to Pele?\"\n\n\"U-m, I bantered her about her looks; told her she was a very\nill-favored woman, while the women attending her were very handsome.\"\n\nHiiaka laughed at this naive account.\n\nNight shut down upon them at Kuolo, a place just on the border of\nPana-ewa. Pa\u00fa-o-pala'e proposed that they should seek a resting place\nfor the night with the people of the hamlet. Hiiaka would not hear\nto it: \"Travelers should sleep in the open, in the road; in that way\nthey can rise and resume their journey with no delay.\" (O ka po'e\nhele he pono ia lakou e moe i ke alanui, i ala no a hele no.)\n\n\n\n\n\n\n\n\nCHAPTER VIII\n\nTHE GIRL PA-PULEHU--THE FEAST\n\n\nIn the morning while it was still dark, they roused and started\nafresh. Their way led through lehua groves of the most luxuriant\ngrowth, the bloom of which crimsons the landscape to this day, exuding\na honey that is most attractive to the birds of heaven. The cool still\nair wafted to their ears the hum of voices which was soon explained\nwhen they came upon a bevy of girls who were busily plucking the\nbright flowers to string into wreaths and garlands, in anticipation\nof some entertainment. This rural scene made an appeal to the poet\nin Hiiaka which she could not resist:\n\n\n    A Wai-akea, i ka Hilo-hana-kahi,\n    Ala i ka wa po iki,\n    I ka lehua lei o Hilo, o Hi-lo;\n    E pauku ana no ka hala me ka lehua.\n    Maikai Hilo, o Hilo-hana-kahi!\n\n        TRANSLATION\n\n    At Wai-akea, in Hilo--\n    The Hilo of Hana-kahi--\n    They rise in the early morning\n    To weave fresh wreaths of lehua,\n    Inbeading its bloom with hala--\n    Gay Hilo of Hana-kahi!\n\n\nAt sight of Hiiaka's party, the lively flower-girls made a rush, as if\nto capture and appropriate their friendly acquaintance for individual\npossession. The most vivacious and forward of the whole party was\nPa-pulehu, their leader, a buxom young woman, of good family, who\nat once took possession of Hiiaka for herself, crowned and bedecked\nher with wreaths and garlands, with many expressions of enthusiastic\nadmiration: \"This is my friend!--What a beauty!--How the scarlet lehua\nbecomes her!--Just look, girls!--And now you are to come and be my\nguest.--The feast is set for this very day.--But you are all welcome.\"\n\nThe unrestrained gush of the young woman's rattling talk was quite\nin contrast to the selected words of Hiiaka.\n\nNow Pa-pulehu was of a large and important family, embracing numerous\nfriends and relations, and, having ample means, her hospitalities were\nunstinted. The report spread quickly, \"Pa-pulehu has a distinguished\nguest come to visit her. There is to be a feast this afternoon. All\nare invited.\"\n\nThe tables were spread with a great variety of fish, meats, fruits\nand vegetables. The parents and guardians of the girl, nevertheless,\ncame to her and inquired, \"What is there that this young woman,\nyour friend, would specially like to eat?\" Pa\u00fa-o-pala'e took it upon\nher to answer, that the one thing that would be most acceptable to\nHiiaka would be a dish of luau. Thereupon a large quantity of young\nand delicate taro leaves were prepared for the table.\n\nWhen they were gathered at the tables, Hiiaka sitting in the place\nof honor, Pa\u00fa-o-pala'e, at her request, bade all the people incline\ntheir heads and close their eyes. Then Hiiaka called upon her allies,\nthe Sun, the Moon, the Stars, the elements and all the gods to come to\nthe feast and partake; and when the prayer was ended and they opened\ntheir eyes--lo, the tables spread for Hiiaka were empty! Hiiaka had\nnot been seen to take into her hands any of the food that was spread\nbefore her. It had vanished away as a drop of water evaporates in\nthe heat of the sun.\n\nThe feast being concluded, Hiiaka rose, bade good bye to the people\nand resumed her journey, taking with her Pa-pulehu.\n\nThis girl Pa-pulehu was of genuine flesh and blood, with no blend\nof divine ichor in her veins, such as enriched the blood of Hiiaka;\nnor had she, like Wahine-oma'o and Pa\u00fa-o-pala'e, been strengthened\nand made more resistant to spiritual and physical foes--a privilege\ngranted to those who had enjoyed a close approach to Pele as attendants\nand worshippers. This weakness in her nature had its influence in\ndetermining the fate to which her history now quickly leads.\n\nTheir journey still lay through Puna. They were at Kalalau, not far\nfrom Haena (at the place where, centuries afterwards, Kamehameha was\nstruck with that well-nigh fatal blow by an outraged fisherman). Some\nfishermen were hauling in their nets full of fish. The sight was too\nmuch for Pa-pulehu. \"I hunger for fish,\" she exclaimed. \"These fish\nbelong to my father. Oh, if I only were at home! how I would eat\nuntil I was satisfied!\"\n\nHiiaka thought it best to indulge the appetite of this novice in her\nservice. From a little knoll overlooking the ocean, she descried\nthe canoe of a fisherman named Pahulu floating in the offing, but\nalready well stocked with fish. Hiiaka used her power and drove away\nthe school of fish that would have come to his net. The man himself\nwas so intent on his work that he had no eyes for what was passing\non shore; but his assistant exclaimed, \"Look at the beautiful woman\nstanding on the shore and watching us!\"\n\n\"I must keep my eyes on my nets,\" the fisherman replied.\n\nThereupon Hiiaka attracted his attention with a song:\n\n\n    Nani ku a ka Hilo pali-ku!\n    O ka au-hula ana o Ka-lalau,\n    O ka au alana loa i kai, e!\n    Ho mai he i'a, na ka pehu o uka, ea.\n\n        TRANSLATION\n\n    A standing wonder, Hilo cliffs!\n    How daring this Ka-lalau swimming,\n    Far out to sea on a floating plank!\n    Pray grant us, O man, of your fish--\n    Fish for the herb-swollen rustic.\n\n\nThis brought the two fishermen ashore who thereupon willingly parted\nwith some of their fish to Hiiaka, coupling the gift, however, with a\nproposition insulting to the honor of the two women. The fishermen,\nimagining they had the two women under their power, were soon after\nseen lying in the open embracing two figures of stone which they, in\ntheir insane infatuation, fancied were the two women, thus exposing\nthemselves to the jeers and derision of their fellows.\n\nPa-pulehu cooked and ate the fish, but her manner of eating was\nlacking in due punctilio, in that she did not dispose properly of the\nunconsumed parts--the tails, fins, bones and scales--of the fish. She\nshould have burned or buried them; instead she left them lying about\nin a slovenly way. This neglect was highly offensive to Pele and\ncaused her to withdraw from Pa-pulehu the protection she otherwise\nwould have given her.\n\n\n\n\n\n\n\n\nCHAPTER IX\n\nHIIAKA CHOOSES THE ROUTE THROUGH PANA-EWA\n\n\nTwo routes offered themselves for Hiiaka's choice, a makai road,\ncircuitous but safe, the one ordinarily pursued by travelers; the\nother direct but bristling with danger, because it traversed the\nterritory of the redoubtable witch-mo'o, Pana-ewa. Hiiaka had deigned\nto appeal to the girl Pa-pulehu, she being a kamaaina [15], as if for\ninformation. When Hiiaka announced her determination to take the short\nroad, the one of danger that struck through the heart of Pana-ewa,\nPa-pulehu drew back in dismay and expostulated: \"That is not a fit\nroad for us, or for any but a band of warriors. If we go that way we\nshall be killed.\" She broke forth with lamentations, bewailing her\ncoming fate and the desolation that was about to visit her family.\n\nAs they advanced Wahine-oma'o descried a gray scare-crow object\nmotionless in the road ahead of them. She thought it to be the blasted\nstump of a kukui tree. Hiiaka recognized its true character, the\nwitch-form taken as a disguise by a mo'o. It was a scout sent out by\nPana-ewa; in real character a hag, but slimed with a gray excrement to\ngive it closer resemblance to a mouldering tree-stump. The deceiving\nart of magic did not avail against Hiiaka. She rushed forward to\ngive the death stroke to the foul thing, which at once groveled in\nthe dirt in its true form.\n\nNight overtook them in a dense forest. While the others lay and slept,\nHiiaka reconnoitered the situation. The repose of the wilderness\nwas unbroken save for the restless flitting of a solitary bird that\npeered at Hiiaka obtrusively. It was a spy in the employ of Pana-ewa\nand its actions roused the lively suspicions of Hiiaka, eliciting\nfrom her an appropriate incantation:\n\n\n    Ka wai mukiki ale lehua a ka manu,\n    Ka awa ili lena i ka uka o Ka-li'u,\n    Ka manu aha'i lau awa o Puna:\n    Aia i ka laau ka awa o Puna.\n    Mapu mai kona aloha ia'u--\n    Hoolaau mai ana ia'u e moe.\n    E moe no au, e-e!\n\n        TRANSLATION\n\n    O honey-dew sipped by the bird,\n    Distilled from the fragrant lehua;\n    O yellow-barked awa that twines\n    In the upper lands of Ka-li'u;\n    O bird that brews from this leafage\n    Puna's bitter-sweet awa draught;--\n    Puna's potentest awa grows\n    Aloft in the crotch of the trees.\n    It wafts the seduction to sleep,\n    That I lock my senses in sleep!\n\n\nIt was a subtle temptation that suggested the awa cup as a relief\nfor her troubles. Hiiaka had need that all her faculties should give\nher their best service. For her to have slept at this time would have\nbeen fatal. Her song well expressed it:\n\n\n    E nihi ka hele i ka uka o Puna;\n    Mai ako i ka pua,\n    O lilo i ke ala o ka hewahewa.\n    Ua hun\u00e1 ia ke kino i ka pohaku,\n    O ka pua na'e ke ahu nei i ke alanui--\n    Alanui hele o ka unu kupukupu, e-e;--\n    Ka ul\u00ed-a!\n    A kaunu no anei oe o ke aloha la?\n    Hele a'e a komo i ka hale o Pele;\n    Ua huahua'i i Kahiki; lapa uila,\n    Pele e, hua'i'na ho'i!\n\n        TRANSLATION\n\n    Heed well your way in upland Puna;\n    Pluck never a single flower;\n    Lest you stray from the path.\n    The shape lies hid neath a stone,\n    The path is one carpet of flowers,\n    The blocks of stumbling overgrown.\n    Quick follows the downfall!\n    Is there a compact between us of love?\n    Fly, voice, assail the ear of Pele!\n    Erupt, Kahiki, with lightning flash!\n    Now, Pele, burst forth in thy might!\n\n\nPana-ewa entrusted the work of reconnaissance and scouting for\ninformation to two of his creatures named Ke-anini and Ihi-kalo, while\nhe lay down and slept. Having done their work, the two scouts waked\nthe drowsy monster in the middle of the night with the information\nthat four human beings, women, had entered his domain and were coming\ntowards him. \"Where are they?\" he asked.\n\n\"Out in this direction (pointing), and they are moving this way.\"\n\n\"Well, this day of fasting has gone by. What a pity, however,\nthat the poi in my calabash has turned sour, but the taro is\nsweet. Eye-balls! what juicy, delicious morsels! The day of privation\nturns out to be a day of feasting.\" Thus muttered the cannibal monster,\ngloating like Polyphemus in his cave at the prospect of a feast.\n\nHiiaka kept her own courage at the fine point of seeming indifference,\nshe also inspired her companions with the same feeling by the calm\nconfidence displayed in her singing:\n\n\n    Pau ke aho i ke kahawai lau o Hilo:\n    He lau ka pu'u, he mano ka iho'na;\n    He mano na kahawai o Kula'i-po;\n    He wai Honoli'i, he pali o Kama-e'e,\n    He pali no Koolau ka Hilo-pali-ku;\n    He pali Wailuku, he one ke hele ia;\n    He one e ke'ehia la i Wai-olama.\n    He aka ka wi a ka wai i Pana-ewa--\n    O Pana-ewa nui, moku-lehua,\n    Ohi'a kupu hao'eo'e i ka ua,\n    Lehua ula i ka wi' ia e ka manu.\n    A ua po, e, po Puna, po Hilo\n    I ka uahi o ku'u aina.\n\nBy Pana-ewa.--\n\n    \"Ola ia kini! ke a mai la ke ahi, e-e!\"\n\n        TRANSLATION\n\n    One's strength is exhausted, climbing, climbing\n    The countless valleys and ridges of Hilo,--\n    The streams without number of Ku-la'i-po,\n    The mighty water of Hono-li'i,\n    The precipice walls of Kama-e'e,\n    And the pali of Ko'olau:\n    Such a land is Hilo-pali-ku.\n    The banks of Wailuku are walls;\n    The road to its crossing but sand;\n    Sandy the way at Wai-o-lama.\n    How cheery the purl of these waters!--\n    Great Pana-ewa--her parks of lehua,\n    Scraggy in growth yet scarlet a-top,\n    Its nectar wrung out by the birds!\n    Black night covers Puna and Hilo,\n    A pall from the smoke of my home land!\n\n(By Pana-ewa).\n\n    \"Here's food for me and mine!\n    Behold the blaze of the ovens!\"\n\n\n\n(The last two lines are said to be the utterance of Pana-ewa\nwho feigned to regard the fires as those of his own people, who,\nin anticipation of an easy victory, had made ready their ovens to\nreceive the bodies of Hiiaka and her party.)\n\n\nHiiaka bravely answered Pana-ewa:\n\n\n    O Pana-ewa, ohi'a loloa,\n    Ohi'a uliuli i ka u\u00e4,\n    I moku pewa ia\n    E ka laau o kepakepa,\n    A ka uka i Haili la.\n    Ilihia, ilihia i ka leo--\n    He leo wale no, e!\n\n        TRANSLATION\n\n    Pana-ewa, a tall ohi'a,\n    The fruit red-ripe in the rain,\n    Is vilely slashed with the stick\n    Of the mountaineer.\n    It stands in upland Haili:\n    Terrific--the voice is terrific;\n    Yet it's merely a voice!\n\n\n\"The voice was threatening only because my servants reported that\nsome people were trespassing. That set my tongue agoing about poi -\n- - and - taro. - - - After all it's a question of strength. Your\nvalor it is that must win for you a passage through this land of mine.\"\n\nThis was Pana-ewa's ultimatum.\n\nHiiaka accepted the defiance of Pana-ewa by chanting a solemn kahoahoa,\nwhich was at once a confident prediction of victory and an appeal to\nthe gods:\n\n\n    Kua loloa Ke\u00e4au i ka nahele hala;\n    Kua huluhulu Pana-ewa i ka laau;\n    Inoino ka maha, ka ohi'a o La'a, e;\n    Ku kepakepa ka maha o ka laau,\n    U-\u00e1 po'ohina i ka wela a ke Akua;\n    U-a-uahi Puna o ka oloka'a pohaku ia,\n    I ka hun\u00e1 pa'a ia e ka Wahine.\n    Nanahu ahi ka ka papa o Olue\u00e4;\n    Momoku ahi Puna, hala i Apua;\n    Ulu-\u00e1 ka nahele me ka laau;\n    Ka ke kahiko ia o Papa-lau-ahi.\n    Ele-i [16] kahiko, e Ku-lili-kaua;\n    Ka ia, [17] hea [18] hala o Ka-li'u;\n    E ne [19] ka La, ka malama;\n    Onakaka ka piko [20] o Hilo i ke one,\n    I hu-l\u00e1 [21] ia aku la e, hulihia i kai.\n    Ua wawahia, ua nahah\u00e1,\n    Ua he-helelei ka papa i Pua-le'i, e!\n\n        TRANSLATION\n\n    Long is the reach of Ke\u00e4au's palms;\n    Bristly-backed Pana-ewa's woodlands;\n    Spoiled are the restful groves of La'a;\n    Ragged and patchy the tree-clumps--\n    Gray their heads from the ravage of fire.\n    A blanket of smoke covers Puna--\n    All paved with the dump from Her stone-yard.\n    The Goddess' fire bites Olu-e\u00e4--\n    One cinder-heap clean to Apua;\n    Food for Her oven are wildwood and brush--\n    The finish that to Lau-ahi's glory:\n    Her robe now is changed to jetty black,\n    At the onset of Ku-lili-kaua,\n    Ka-liu's palms plucked root and branch.\n    The Sun and the Moon are blotted out;\n    Hilo is shaken to its foundation,\n    Its lands upheaved, despoiled to the sea,\n    Shattered, fissured, powdered, reduced;\n    Its plain is ashes and dust!\n\n\nThe battle that ensued when Pana-ewa sent to the attack his nondescript\npack of mo'o, dragonlike anthropoids, the spawn of witchcraft,\ninflamed with the spite of demons, was hideous and uncanny. Tooth\nand claw ran amuck. Flesh was torn, limbs rent apart, blood ran like\nwater. If it had been only a battle with enemies in the open Hiiaka\nwould have made short work of the job. Her foes lay ambushed in every\nwood and brake and assumed every imaginable disguise. A withered bush,\na bunch of grass, a moss-grown stone, any, the most innocent object\nin nature, might prove to be an assailant ready to spit venom or\ntear with hook and talon. Hiiaka had need of every grain of wit and\nevery spark of courage in her nature. Nothing could withstand her\nonset and the billows of attack against her person were broken as by\na solid rock. Some described her as wielding a flaming battle-ax and\nhurling missiles of burning sulphur. They might well be deceived. The\nquickness of her every motion was a counterfeit of the riving blade or\nblazing fire-ball. Some assert that, in her frenzy, she tore with her\nteeth and even devoured the reeking flesh until her stomach rose in\nrebellion. Such a notion seems incompatible with the violence of her\ndisgust for the reptilian blood that besmeared her from sole to crown.\n\nPa\u00fa-o-pala'e, using her magical pa\u00fa as a besom of destruction, was\ntransformed into a veritable Bellona; and Wahine-oma'o displayed the\ncourage of an amazon. These both escaped serious injury. The unhappy\nfate of Pa-pulehu realized that girl's premonition. She fell into\nthe hands of the enemy and, as if to fulfill the prediction of Pele,\nbecame \"food for the gods of Pana-ewa.\"\n\nAs Hiiaka glanced heavenward, she saw the zenith filled with\ncloud-forms--Kane, Kanaloa, Ka-moho-alii, Poha-kau and others,\nencouraging her with their looks. The sight, while it cheered, wrung\nfrom her a fervent prayer:\n\n\n    Kela pae opua i ka lani, e,\n    Ke ka'i a'e la mauka o Poha-kau.\n    He kaukau, aloha keia ia oe,\n    Ia oe no, e-e-e!\n\n        TRANSLATION\n\n    Yon group of god-forms, that float\n    And sail with the clouds heaven-high,\n    Mustered and led by Poha-kau;\n    This prayer is a love-call to you!\n\n\n\"Our sister is in trouble,\" said Ka-moho-alii, \"let us go to her\nassistance!\" Such was the call of Ka-moho-alii when he saw his little\nfriend and quondam proteg\u00e9 Hiiaka in trouble, and theirs were the\ngod-forms that sailed through the sky to reinforce her.\n\n\n\n\n\n\n\n\nCHAPTER X\n\nHIIAKA'S BATTLE WITH PANA-EWA\n\n\nThe bird-spies sent out by Pana-ewa brought back contradictory\nreports. The first pair reported that Hiiaka was being worsted. Soon\nafter another pair, garbling the facts, said \"Our people are lying\ndown, but they are still alert and keep their eyes open. As for Hiiaka,\nshe has fallen into a deep sleep.\"\n\nThe situation was far from satisfactory and Pana-ewa despatched\nanother pair of birds to reconnoitre and report. It was not yet morning\nand the night was dark; and they accordingly took the form of kukui\n[22] trees, thinking thus to illuminate the scene of operations. The\nintelligence they brought was confounding: \"Our people,\" they said,\n\"are all dead, save those who have the form of kukui trees. Hiiaka\nlies quietly sleeping in the road.\"\n\nThis account, though strictly in accord with the facts, was so\ndisconcerting to Pana-ewa that he burst forth in a rage, \"Slaves,\nliars! you're deceiving me. I'll wring your necks!\" and he reached out\nto execute his threat. The birds eluded him and found safety in flight.\n\nPana-ewa now saw that it was necessary to take the field in person at\nthe head of his regular forces, composed of the Nam\u00fa and Naw\u00e1. The\ndisguise he chose for himself was that of an ohia-lehua tree. No\nsooner had he taken that form than he found himself unable to move\nhand or foot. A parasitic network of i-e-i-e embraced his body and a\nmultitude of a\u00ebrial roots anchored him to the spot. It was the craft\nof the sleeping girl that had done this. He had to content himself\nwith the unwarlike guise of the kukui tree.\n\nWhile Hiiaka slept, her faithful servitor Pa\u00fa-o-pala'e kept open eye\nand detective ear to what was going on in the star-lit forest about\nthem. At the first glimmering of dawn her keen sense felt rather than\nheard a murmurous rustle that broke the stillness and a movement,\nas if the forest itself were advancing and closing in upon them. This\noncoming of the enemy was in such contrast to the onset of the yelping\npack on the previous day as to be most impressive. The sound that\ntouched her keen sense was not the joyous twitter and stir of nature\npreparing to greet a new day; it was rather the distant mutter of the\nstorm, soon to be heard as the growl of the tempest, or the roar and\nsnarl of an enraged menagerie of wild beasts.\n\nThe woman felt her responsibility and, with the double intent of\nsummoning to their aid the friendly gods and of waking Hiiaka, she\nlifted a solemn prayer:\n\n\n    Kuli'a, e Uli, [23] ka pule kala ma ola;\n    Kuli'a imua, i ke kahuna; [24]\n    Kuli'a i ke Alohi-lani. [25]\n    E \u00fai aku ana au\n    I kupua oluna nei, e?\n    Owai kupua oluna nei, e?\n    O Ilio-uli [26] o ka lani;\n    O Ilio-ehu, [27] o Ilio-mea, [28] o ka lani;\n    O Ku-ke-ao-iki, [29] o Ku-ke-ao-poko, [30]\n    O Ku-ke-ao-loa [31] o ka lani;\n    O Ku-ke-ao-awihiwihi [32] ula o ka lani;\n    Ua ka ua, kahi wai, a na hoalii; [33]\n    O nei ka pali ma Ko-waw\u00e1; [34]\n    O Kupina'e, [35] o Ku-waw\u00e1;\n    O Ku-haili-moe; [36]\n    O Ha'iha'i-lau-ahea; [37]\n    O Mau-a-ke-alii-hea; [38]\n    K\u00e1naka [39] loloa o ka mauna--\n    O Ku-pulupulu [40] i ka nahele,\n    O na Akua mai ka wao kele;\n    O Kuli-pe'e-nui [41] ai ahua;\n    O Kik\u00e9-alana; [42]\n    O Ka-uahi-noe-lehua;\n    O ke Kahuna i ka puoko [43] o ke ahi;\n    O I'imi, [44] o Lalama. [45]\n    Ku'i ke ahi, ka hekili;\n    Nei ke ola'i;\n    Olapa ka uila.\n    Lohe o Kane-hekili; [46]\n    Ikiiki ka mal\u00e1ma ia Ka-ulua. [47]\n    Elua wahine i hele i ka hikina a ka La--\n    O Kumu-kahi, [48] laua o Ha'eha'e: [49]\n    Ha'eha'e ka moe\n    O Kapo-ula-kina'u, [50] he alii;\n    E ho'i, e komo i kou hale,\n    O Ke-alohi-lani;\n    E auau i kou ki'owai kapu,\n    O Ponaha-ke-one;\n    E inu i kou puawa hiwa,\n    Awa papa [51] a ke Akua,\n    I kanaenae no Moe-ha-\u00fana-iki, [52] e;\n    Hele a'e a komo\n    I ka hale o Pele.\n    Ua huahua'i Kahiki, lapa uwila:\n    Pele e, hua'i'na ho'i!\n    Hua'i'na a'e ana\n    Ka mana o ko'u Akua iwaho la, e!\n    O kukulu ka pahu [53] kapu a ka leo;\n    Ho'okik\u00ed [54] kanawai;\n    He kua [55] \u00e1 kanawai;\n    He kai oki'a [56] kanawai;\n    He ala muku [57] no Kane me Kanaloa;\n    He ki [58] ho'iho'i kanawai,\n    No Pele, no ko'u Akua la, e!\n\n        TRANSLATION\n\n    Stand in the breach, O Uli;\n    Give heed to this plea for life;\n    To the front at the call of thy priest;\n    Come in the splendor of heaven!\n    I entreat these powers on high.\n    And who are these beings of might?\n    Ye somber Clouds that rampart the sky;\n    Ye warm Clouds and ye that gleam ruddy;\n    Ye Clouds that guard heaven's border;\n    Ye Clouds that mottle the heavenly vault;\n    Ye Clouds that embank the horizon;\n    Ye cloud-piles aglow in the sunlight.\n    Descend, O Rain; O Water, pour--\n    Torrential rush of the princes!\n    Rent be the wall of the crater;\n    Let its groans re\u00ebcho and fly!\n    Come, Ku who fashions the landscape;\n    She who crushes the leaves of ahe\u00e4;\n    Goddess who guards the outer flame-tip;\n    Ye tall ones who dwell in the forest;\n    Ku, the hirsute god of the wilds;\n    With his fellows who carve the canoe;\n    Come bent-kneed terrace-consumer,\n    With crash and groan of lava-plate;\n    And reeking smoke that glooms the forest.\n    Come, Lord of the ruddy flame;\n    Fire-tongues that search and spread;\n    Fire-shafts that smite and crash.\n    Let earthquake groan and lightning flash.\n    Kane the god of lightning shall hear\n    And warm this frigid month Ulua.\n    Two women go to the Sun's east gate\n    To rouse goddess Kapo from sleep--\n    She of the black-spotted red robe.\n    O Kapo, re\u00ebnter your Sun-temple\n    And bathe in your sacred water-pool--\n    Round as a gourd, scooped in the sand;\n    Drink from your black polished awa cup\n    Dark awa that's offered to the gods,\n    To placate the goddess of gentle snore;\n    Then enter the house of Pele.\n    Pele once burst forth at Kahiki;\n    Once again, O Pele, break forth;\n    Display thy power, my God, to the world;\n    Let thy voice sound out like a drum;\n    Re\u00fctter the law of thy burning back;\n    That thy dwelling is sacred, apart;\n    That Kane and Loa have limits;\n    That fixed and firm are Pele's laws!\n    For Pele, great Pele, is my God!\n\n\nThe sisters, uncles, aunts and other kindred of Hiiaka heard\nthis prayer of Pa\u00fa-o-pala'e distinctly enough, and so did Pele;\nand when they saw that she appeared indifferent and made no move,\nthey muttered among themselves. Then Ku-ili-kaua, a man of war and\na leader in battle, spoke up and, addressing Ka-moho-alii, said\n\"Why is it that she does not send warriors to the assistance of her\nsister? The girl has fought most bravely all day and is worn out;\nand there she lies fast asleep.\"\n\nKa-moho-alii thereupon bade Kilioe-i-ka-pua and Olu-wale-i-malo,\ntwo handsome lads who were very dear to Pele (mau keiki punahele a\nPele)--her sons in fact--to go in to Pele and ask her sanction to\ntheir going to the aid of Hiiaka.\n\nWhen these two boys came into Pele's presence they found her poking\nthe fire with a stick (hoelo kapuahi). With a fine show of confidence,\nthey at once went and seated themselves in Pele's lap, one on her right\nthigh and one on her left. Pele's looks softened as she contemplated\nthem, tears gathered in her eyes and she said, \"What is the thought\nin the heart? Speak.\" (Heaha ka hua i ka umauma? Ha'i'na.)\n\n\"Your commands.\" (O ka leo, [59] literally, the voice.)\n\nAt this Pele stood up and, leaving her own home-hearth, went over and\ntook her station in the fire-pit of Hale-ma'u-ma'u. Then, pointing\nto the east, she said:\n\n\n    O ka leo o ke kan\u00e1ka hookahi, mailuna mai;\n    Mailoko mai o ka leo o ka manu. [60]\n    O huli kai-nu'u [61] a Kane;\n    E wehe ka lani, hamama ka honua;\n    O wela Kahiki-ku me Kahiki-moe;\n    Ala mai o Ka-moho-alii\n    E moe ana iloko o ke ao polohiwa.\n    E Ku e, e ho'i ka amama [62] i ka lani;\n    E Ku e, e ho'i ke ola ia Hiiaka-i-ka-poli-o-Pele,\n    A ola loa no, a-a!\n\n\nIt was such a voice of utterance as this (leo) that the two boys who\nwent in before Pele desired. These two messenger-boys, by the way,\nare, in another account, spoken of as birds.\n\nThe purpose of Kane in sending out this leo seems to have been to\nrouse into activity the earth-strata, na papa honua.\n\n        TRANSLATION\n\n    The voice from above of a man supreme\n    Flies east, flies west, in the cry of a bird:\n    Curl over, thou yeasty billow of Kane!\n    Be rent, O Heaven, and quake, O Earth!\n    Kahiki's pillars, flame ye and burn!\n    Ka-moho-alii doth wake and rise\n    From his couch on banks of purple cloud.\n    To heaven return with thy tabu, O Ku!\n    Salvation, O Ku, for Hi'iaka--\n    Hi'iaka the darling of Pele!\n    Immortal life to her!\n\n\nAt this the gods of war sprang into array, as if unleashed by the words\nof Pele. At their head marched Ku-lili-ai-kaua, a veteran who had\nfollowed Pele in her voyage from Kahiki. With him, went Ke-ka-ko'i,\na guide (hookele) well acquainted with the forest trails. In the\nvan strode three weird figures (Ka-maiau, Ka-hinihini and M\u00e1pu)\nbearing conchs, to which they ever and anon applied their lips and\nsent forth resounding blasts. But even more thrilling and inspiring\nthan the horns of Triton was the voice of these gods of war as they\nchanted their war-song:\n\n\n    MELE KA'I KAUA\n\n    Hulihia ka mauna, wela i ke ahi;\n    Wela mo'a-nopu ka uka o Kui-hanalei, [63]\n    I ke a pohaku Pu'u-lena [64] e lele mai iuka.\n    O Ke-ka-ko'i [65] ka hookele mai ka Lua;\n    O Ka-maiau [66] kani pololei, kani le'ale'a;\n    O ka Hinihini [67] kani kua mauna;\n    O ka M\u00e1pu [68] leo nui, kani k\u00f3hakoh\u00e1;\n    O hulihia i ka ale ula, [69] i ka ale lani, [70]\n    I ka pu-ko'a, [71] i ka a'aka [72]--\n    I ke ahu a Lono [73] e!\n    E lono anei, e hookuli?\n    E hookuli i ka uwalo, e!\n    E\u00fc, e hele no e!\n    H\u00e9-he-h\u00e9-e-e!\n\n        TRANSLATION\n\n    The Mount is convulsed, it belches flame;\n    Fire-scorched is upland Kui-hanalei--\n    A hail of stones shot out with sulphur-blasts.\n    Ka-ko'i guides the warrior-van;\n    The rousing peals of pearly conch\n    And thrilling notes of woodland shells\n    Stir every heart with tuneful cheer.\n    Heaven's blue is turmoiled with fire-clouds--\n    Boiling fountains of flame and cinder--\n    Such the form we give to our message:\n    Will he heed it, or turn a deaf ear?\n    Ah, you see, he scorns our entreaty.\n    Be valiant! now forward to battle!\n    H\u00e9-he-h\u00e9-e-e!\n\n\nThus chanting their battle-mele (mele ka'i kaua), these gods of\nan old-time mythology marched, or flew, with resolute purpose to\ntheir task of rescuing Hiiaka and her little band and of ridding\nthe land, at one and the same stroke, of their old entrenched foe,\nPana-ewa. Heaven and earth stirred at their onset. The visible\nsigns of their array were manifest in columns of seething fire-shot\nclouds that hovered like vultures over the advancing army. Arrived at\nstriking distance, they let loose their lightning-bolts and sounded\ntheir thunder-gongs. Earth and heaven at once became turmoiled in\none confused whirl of warring elements.\n\nThe warriors of Pana-ewa, who--in imitation of their chief--had for\nthe most part taken the guise of trees and other natural objects,\nfound themselves from the first fettered and embarrassed by a tangle of\nparasitic vines, so that their thrusts against Hiiaka were of little\navail. Now comes the onset of the Pele gods in the tempest-forms\nof hurricane, lightning, hail, and watery cloud-bursts that opened\nheaven's flood-gates. Against these elemental forces the dryad-forms\nof Pana-ewa's host could not stand for a moment. Their tree-shapes\nwere riven and torn limb from limb, engulfed in a swirling tide that\nswept them down to the ocean and far out to sea.\n\nTwo staunch fighters remained, Kiha, who had chosen to retain the\nhonest dragon-form; and Pua'a-loa, a creature, like Kama-pua'a, in\nthe demi-shape of a boar, whom Pana-ewa, at the scent of disaster,\nhad thrust into the confinement of a secret cave. This manner of\nretreat saved the twain from the immediate disaster by flood but\nnot from the vengeance of Pele's army. Detected in their lairs, they\nwere slain and their petrified bodies are pointed out to this day in\nverification of this story.\n\nThe fate of Pana-ewa himself was most tragical. He no sooner had\ntaken the form of a kukui tree than he found himself overlaid and\nentangled with meshes of parasitic growth; he could neither fight\nnor fly. The spot on which he stood sank and became a swamp, a lake,\na sink; the foundations on which its bottom rested were broken up and\nfell away. Pana-ewa, swallowed up in the gulf, was swept out to sea\nand perished in the waves. Kane-lu-honua had broken up the underlying\nstrata and made of the place a bottomless sink.\n\n(A reef is pointed out in the ocean opposite Papa'i which is the\nremains of the body of the mo'o Pana-ewa.)\n\nThe part taken by Hiiaka in this last act of her deliverance\nwas hardly more than that of a spectator. She had but to look on\nand witness the accomplishment of her own salvation. Having been\nroused from the refreshment of sleep by the long-drawn recitative\nof Pa\u00fa-o-pala'e's prayer-mele (see pp. 37-40), she did her best to\ncheer her two companions with assurances of coming deliverance and,\ngathering her little brood about her, after the manner of a mother-hen,\nfiguratively, bade them cling to her, nestle under her wings, lest\nthey should be swept away in the flood of waters that soon began to\nsurge about them--a flood which carried far out to sea the debris of\nbattle--as already described.\n\nThe victory for Hiiaka was complete. Hawaii for once, and for all\ntime, was rid of that pestilential, man-eating, mo'o band headed by\nPana-ewa who, from the time of Pele's coming, had remained entrenched\nin the beautiful forest-land that still bears the name--Pana-ewa.\n\n\n\n\n\n\n\n\nCHAPTER XI\n\nHIIAKA HAS VARIOUS ADVENTURES--THE SHARK MAKAU-KIU\n\n\nAt one stroke, the benign action of the heavenly powers had freed\na fair land from a pestilential mo'o band, disinfected it of the\nlast shred and fragment of their carcases and ushered in a reign of\npeace in the wooded parks and tangled forests of Pana-ewa. Hiiaka\ncould afford to celebrate her victory by recuperating her powers\nin well-earned repose. While she thus lay in profound sleep on\nthe purified battle-field, her two companions busied themselves in\npreparing such simple refreshment as the wilderness afforded. The\npiece de resistance of this dinner of herbs was luau, the favorite\nfood of the Pele family.\n\nWhen the women had finished the task of collecting, sorting, making\ninto bundles and cooking the delicate leaves of kalo, Hiiaka still\nslept. Pa\u00fa-o-pala'e thereupon took her station at the feet of her\nmistress and chanted the dinner-call in the form of a gentle serenade:\n\n\n    E ala, e ala, e!\n    E ala, e Hika'a-lani;\n    E ala, e Ke-ho'oilo-ua-i-ka-lani;\n    E ala, e Ho'oma\u00fa,\n    Wahine a Makali'i, la!\n    E ala, e!\n\n        TRANSLATION\n\n    O Daughter of heaven,\n    Awake, awake!\n    Hiiaka, awake!\n    Sender of winter rain,\n    Guardian of womanly rites,\n    Spouse of God Maka-li'i,\n    Awake thee, awake!\n\n\n\"The luau must be burnt to a crisp,\" Hiiaka said as she sat up.\n\nAs Hiiaka and her companions again wended their way through the forest,\nit was evident that its innocent creatures had unjustly suffered in\ncompany with their guilty invaders and time had not yet sufficed for\nthe exercise of that miracle of tropic repair which quickly heals and\ncovers the damage done by a tempest. Broken limbs, fallen trees and\ntwisted vines still blocked the narrow trails, while here and there\nan uprooted forest giant, in unseemly fashion, obtruded a Medusa-head\nof tawny roots in place of its comely coronal of leaves.\n\nIn their journey they came at length to a place, Maka'u-kiu, where the\nroad seemingly ended abruptly in a precipice with the ocean dashing\nwildly at its base. The alternative open to their choice was, to seek\nout some round-about inland way, or to take the shorter route and\nswim the ocean-made gap. The two women, Wahine-oma'o taking the lead,\nproposed, as a diversion, to swim the ocean and thus avoid a long and\nwearisome detour. Hiiaka strenuously vetoed the proposition; but the\ntwo women, not yet trained to subordinate their will and judgment to\nthe decision of the leader, persisted. Hiiaka, thereupon, took a stem\nof the ti plant and, peeling off its rusty bark, left it white and\neasily visible. \"I will throw this stick into the water,\" said she,\n\"and if it disappears we will not make of this an au-hula-ana; [74]\nbut if it remains in sight, then we will swim across this wild piece\nof water.\"\n\nIt seemed to Hiiaka that her companions displayed a masculine\nstubbornness and unreasonableness, a criticism which she uttered in\nher chanting way:\n\n\n    Au ma ka hula-ana!\n    Kai-ko'o ka pali!\n    Pihapiha o Eleele,\n    Ke kai o Maka'u-kiu!\n    Aole au e hopo i ka loa\n    O Hono-kane-iki.\n    I Kane, la, olua;\n    I wahine, la, wau, e!\n\n        TRANSLATION\n\n    To swim this tossing sea,\n    While waves are lashing the cliff\n    And the ocean rages high,\n    At Eleele, the haunt of the shark!\n    I balk not the length of the road\n    By Hono-kane-iki.\n    Be you two stubborn as men!\n    Let me be guideful as woman.\n\n\nHiiaka then threw the peeled stick into the ocean and in a moment\nit was snatched out of sight. \"There! If we were to swim we would be\nseized and eaten by Maka'u-kiu.\"\n\n\"When you tossed the stick into the ocean, the sea-moss covered\nand concealed it, and you thought it was the work of a shark,\" was\nthe reply of Wahine-oma'o. Again they made ready to plunge into the\nsea. Hiiaka threw another stick and that too was instantly swallowed;\nwhereupon she chanted again:\n\n\n    Hookuk\u00fa ka au-hula-ana o ka pali!\n    Ke pu'e 'a la e ke kai a nalo ka auki;\n    He i'a ko lalo, he i'a, o Maka'u-kiu--\n    Maka'u-kiu, ho'i, e!\n\n        TRANSLATION\n\n    Have done with this fool-hardy swim!\n    The ocean just gulps down the stick!\n    A monster fish dwells in the depth--\n    That monster shark, Maka'u-kiu;\n    Aye, the shark-god Maka'u-kiu!\n\n\nThe women were not yet convinced and still persisted, a stubbornness\nthat drew from Hiiaka another remonstrance:\n\n\n    Me he uahi m\u00e1hu, la,\n    Ko lalo o Kaka-auki,\n    I Maka'u-kiu.\n    He kiu, he alele aloha,\n    Eia i o'u nei, e!\n\n        TRANSLATION\n\n    A seething whirl of ocean-mist\n    Marks the place where I cast the stick:\n    'Tis the work of the lurking shark.\n    Your loving guard, your faithful spy--\n    That is my service to you!\n\n\nAt these words the huge form of the shark rose to the surface, and\nthe women, convinced at last, leaped out of the water and abandoned\ntheir purpose. Hiiaka now gave battle to the shark and that was the\nend of one more power of evil.\n\n\n\n\n\n\n\n\nCHAPTER XII\n\nTHE ROUT OF THE MAHIKI\n\n\nThe location of the adventure with the shark-god Maka'u-kiu [75] was\nat the mouth of Wai-pi'o valley, a region where Hawaii's storm-coast\nforms an impassable rampart, save as it is cut by this and its twin\nvalley, Wai-manu. These valleys take head in a wild forest region,\nthe home of mist, rain and swamp. Adjoining this and part of the\nsame watershed is the region known as Mahiki-waena, a land which\nthe convenience of traffic required should be open to travel. It was\nthe haunt of a ferocious horde of mo'o called mahiki [76] from their\npower to leap and spring like grass-hoppers.\n\nWhen Hiiaka proposed to pass through this region in the ordinary course\nof travel, the head of the Mahiki insolently denied her the right of\nway, suggesting as an alternative the boisterous sea-route around the\nnorthern shoulder of Hawaii. Hiiaka's blood was up. The victory over\nthe hosts of Pana-ewa and the more recent destruction of Maka'u-kiu\nhad fired her courage. She resolved once for all to make an end of\nthis arrogant nuisance and to rid the island of the whole pestilential\nbrood of imps and mo'o. Standing on a height that overlooked Wai-pi'o,\nshe chanted a mele which is at once descriptive of the scene before\nher and at the same time expressive of her determination:\n\n\n    MELE UHAU\n\n    A luna au o Wai-pi'o,\n    Kilohi aku k'uu maka ilalo;\n    Hele ho'i ke ala makai o Maka'u-kiu;\n    Hele ho'i ke ala mauka o Ka-pu-o'a--\n    Pihapiha, he'e i ka welowelo,\n    I ka pu'u Kolea, i ka ino, e--\n    Ino Mahiki:\n    Ua ike ka ho'i au, he ino Mahiki,\n    He ino, he ino loa no, e!\n\n        TRANSLATION\n\n    As I journeyed above Wai-pi'o\n    Mine eyes drank in that valley--\n    The whole long march as far as from\n    The sea-fight at Maka'u-kiu\n    Till the trail climbs Ka-pu-o'a.\n    There soggy the road and glairy,\n    And there do flaunt and flourish,\n    On Plover Mount, the cursed Mahiki.\n    For I am convinced that that crew\n    Are bad, as bad as bad can be!\n\n\nHiiaka's march to encounter the Mahiki was interrupted for a short time\nby an incident that only served to clinch her resolution. An agonizing\ncry of distress assailed her ear. It came from a dismantled heap\nof human flesh, the remains of two men who had been most brutally\nhandled--by these same Mahiki, perhaps--their leg and arm-bones\nplucked out and they left to welter in their misery. It was seemingly\nthe cruel infliction of the Mahiki. The cry of the two wretches could\nnot be disregarded:\n\n\n    E Hiiaka-i-ka-poli-o-Pele, e,\n    E ki'i mai oe ia maua;\n    E ka hookuli i ka ualo, e!\n    Ka opu aloha ole, e-e!\n\n        TRANSLATION\n\n    O Hiiaka-of-Pele's-heart,\n    Come thou and assist us.\n    Turn not a deaf ear to our cry!\n    Be not of hard and unfeeling heart!\n\n\nHiiaka, with a skill that did credit to her surgery, splinted the\nmaimed limbs, inserting stems from her favorite ti plant to take the\nplace of the long bones that had been removed. She left them seated\nin comfort at the roadside at Polol\u00fa.\n\nThe Mahiki, on seeing Hiiaka advance into their territory, threw up\nthe dirt and dust in their front, to express their contempt for such an\ninsignificant body of trespassers. Hiiaka, paying no attention to their\ninsolence, pressed on. Her purpose was to strike directly at Mo'o-lau,\nthe leader of the horde, to whom she addressed this incantation:\n\n\n    A loko au o Mahiki,\n    Halawai me ke Akua okioki po'o.\n    Okioki ino, la, i kona po'o;\n    Kahihi a'e la i kona naau;\n    Hoale mai ana i kona koko i o'u nei.\n    E Lau e, Lau e-e!\n    No'u ke ala, i hele aku ho'i, e-e!\n\n        TRANSLATION\n\n    I enter the land of Mahiki;\n    I counter the head-hunting witch.\n    See me pluck the head from her body;\n    See me tear out her very heart,\n    Till her blood surges round me in waves--\n    Blood of the monster that's legion.\n    Mine is the common right of way:\n    The traveler's right to the road!\n\n\nAt dark Hiiaka camped in the road and during the night a female ku-pua\nnamed Lau-mihi, whom the Mahiki chief had sent as a spy to watch\nHiiaka, was seen standing on a high place to one side of them. Hiiaka\nat once flew at her and put an end to her.\n\nNow began a fierce battle between Hiiaka and the Mahiki dragon and\nhis forces. They fought till both sides were exhausted and then,\nas if by mutual consent, stopped to rest.\n\nHiiaka perceived that the battle was to be even more fiercely contested\nthan that at Pana-ewa. She bade Pa\u00fa-o-pala'e to take good care that\nno ill came to Wahine-oma'o. Looking up into the heavens, Hiiaka saw\nher relatives and friends Poha-kau, Ka-moho-alii, Kane-milo-hai, and a\nlarge concourse of other gods, including Kane, Kanaloa, Ku and Lono,\nwatching her, evidently greatly interested in her performances. They\nassured her of their protection. At this Hiiaka was much encouraged\nand gave utterance to her feelings in this kanaenae:\n\n\n    A Moolau, i ka pua o ka uhiuhi,\n    Helele'i mai ana ka pua o Ko'o-ko'o-lau.\n    Lohi'a e na mo'o liilii--\n    Na mo'o liilii ke ala\n    E kolo i ke kula,\n    E iho i kai o Kawaihae, la.\n    Hea a'e la ka mo'o liilii:\n    E hakak\u00e1 kaua; paio olua auane'i.\n    He 'kau Mo'o-lau, o Mo'o-lau akua, e!\n\n        TRANSLATION\n\n    In the wilds of Mo'o-lau,\n    The uhiuhi's time for bloom--\n    The petals fall of Koolau's flower:\n    The little dragons have found the way\n    By which they can crawl to the plain,\n    Go down to the sea at Kawaihae.\n    The little demons now announce\n    That you and I shall battle wage:\n    We two, indeed, must fight, they say--\n    A god is Mo'o-lau, a host of gods!\n\n\nAt this the great dragon Mo'o-lau bestirred himself. His attack was\ndirect, but he divided his host into two columns so as to envelope\nHiiaka and attack her on each flank. Hiiaka saw them approaching\nthrough the jungle and chanted the following rallying song:\n\nMele Ho'-uluulu\n\n\n    A Mo'o-lau, i ka pua o ka uhiuhi,\n    Pala luhi ehu iho la\n    Ka pua o ke kauno'a i ka la;\n    Na hale ohai i Kekaha, o Wa'a-kiu;--\n    E kiu, e kiu ia auane'i kou ahiahi;\n    E maka'i ia olua auane'i.\n    He akua Mo'o-lau, o Mo'o-lau akua, e!\n\n        TRANSLATION\n\n    In the jungle of Mo'o-lau,\n    The uhi-uhi's season of bloom;\n    The flower of the rootless kau-no'a\n    Is wilted and bent in the sun;\n    My bower in Kekaha's invaded:\n    Some creature is playing the spy.\n    I, in turn,--be warned--will spy out\n    Your quiet and rest of an evening:\n    This to you, you, god Mo'o-lau!\n\n\nPele, perceiving that the crisis of the conflict had now come,\ncalled upon all the male and female relatives of Hiiaka (hoaiku)\nto go to her assistance; \"Go and help your sister Hiiaka. There\nshe is fighting desperately with Mo'o-lau--fighting and resting,\nfighting and resting, well nigh exhausted. Go and help her; all of\nyou go. It's a fight against Mo'o-lau.\"\n\nWhen the battalion of gods moved against the mo'o, it was a rout and\na slaughter. Then the cry arose: \"No fight has been made against the\nMahiki dragon; he yet survives.\" Thereupon they turned their attack\nagainst that old dragon and his guards. Hiiaka then celebrated the\ndouble victory in this paean:\n\n\n    Kaiko'o Pu'u-moe-awa, waw\u00e1 ka laau;\n    Nei o Pu'u-owai ma, e:\n    Nah\u00e1 ka welowelo; he'e na'e ho'i, e!\n    E Pu'u-owai ma, e, ke holo la!\n    E Miki-aloalo, e, nawai ka make?\n    Ke i-o nei, e!\n\n        TRANSLATION\n\n    A roar as of surf on the hill Moe-awa:\n    The tumult resounds through the forest:\n    Pu'u-owai and his band lead the rout,\n    Your battallions are torn into tatters--\n    You are running, Captain Owai!\n    And you, Captain Spry, whose the defeat?\n    The answer is made by the shouting!\n\n\nHiiaka's chief weapon of attack seems to have been her magical\npa\u00fa. With this as a besom she beat them down as a husbandman might\nbeat down a swarm of locusts. The Mahiki and the Mo'o-lau had ceased\nto exist as organized bodies. But from the rout and slaughter of the\narmies many individuals had escaped with their lives, and these had\nhid themselves away in caves and secret places, some of them even,\npresuming apparently upon their power of disguise, had taken refuge\nin the remote scattered habitations of the people. Such an inference\nseems to be justified by the language of the mele now to be given:\n\n\n\nNote.--The gods that came to the assistance of Hiiaka such times as\ncircumstances pinched her and whose spiritual power at all times\nre\u00ebnforced her feeble humanity were limited in their dominion\nto certain vaguely defined provinces and departments. Thus, if\nthere was any sea-fighting to be done, it fell to the shark-god,\nthe Admiral Ka-moho-alii, to take charge of it. On the other hand,\nthe conduct of a battle on terra firma would be under the generalship\nof Kane-milo-hai; while to Kana-loa belonged the marshalling of the\ncelestial hosts, the moon and the stars. But the orb of day, the\nSun, belonged to Lono. Hence, if the fighting was during the hours\nof daylight, Lono would logically assume the command. The rule of\nthe great god Ku was also exercised principally by day. It was he\nwho arranged the calendar and settled the order of the seasons, the\ndays and the nights. The subdivisions and departmental complications\nunder these general divisions were numerous.\n\n\n    Lilo i Puna, lilo i Puna,\n    Lilo i Puna, i ke au a ka hewahewa;\n    Popo'i aku ka i na hale:\n    Ua piha na hale i ke 'kua--\n    O Kini Akua o Wai-mea,\n    O ka Lehu Akua o Man\u00e1.\n    Kini wale Wai-mea\n    I ka pihe o ke 'kua o Uli, e.\n    Po wale Mahiki;\n    A ia Mahiki ke uw\u00e1 la no, e!\n\n        TRANSLATION\n\n    Scattered through Puna, scattered through Puna,\n    Is the rout of the vagrant imps:\n    They swarm in the dwellings of men;\n    The houses are lousy with demons--\n    Wai-mea's myriads of godlings,\n    Thy four hundred thousand, Man\u00e1.\n    Wai-mea thrills with the snarl of witch-gods:\n    Night's shadows brood over Mahiki;\n    The uproar keeps on in Mahiki.\n\n\n\n\n\n\n\n\nCHAPTER XIII\n\nHIIAKA LOOPS BACK IN HER JOURNEY\n\n\nHiiaka, having thus far, as it would seem, journeyed along the western\ncoast of Hawaii, now loops back in her course and travels in the\ndirection of Hilo by the way of Hamakua, for the seeming purpose of\ncompleting her work of extermination. Like a wise general, she would\nleave no enemies in her rear.\n\nWhen they came into the neighborhood of Wahine-oma'o's home,\nthat girl spoke up and said, \"I think we had better take another\nroad. If we keep to this one, which passes by my door, my parents,\nwho will be watching for me, will see me and will want me to remain\nwith them.\" This she said by reason of her great desire to continue\nin Hiiaka's company. True enough, when they caught sight of her old\nhome, there sat her mother Puna-hoa and her father Kai-pala-oa.\n\n\"There they sit,\" said the girl. \"If they recognize me they will want\nto keep me.\"\n\nHiiaka bade Wahine-oma'o fall in behind her, hunch her shoulders,\nbend forward her head and walk with short infirm steps in imitation\nof an old woman. Hiiaka, on coming close to the old people, using\nthe language of song, asked directions as to the road:\n\n\n    E Puna-hoa i Kai-pala-oa,\n    I na maka o Nana-kilo ma\n    E nonoho mai la, e.\n    Auhea ka ala, e?\n\n        TRANSLATION\n\n    O Puna-hoa and Kai-pala-oa,\n    You with the clear-scanning eyes,\n    Sitting at rest before me,\n    Point me out now the road.\n\n\n\"The road is plain enough; you are taking the right way.... We are\nlooking at that young woman of your party--she has such a strong\nresemblance to our missing daughter, save her way of shuffling and\nholding her head.\"\n\nOn reaching the outskirts of the village of Hilo, Hiiaka found a\nrickety foot-bridge, consisting of a single narrow and wobbly plank,\nliable to turn at every step and precipitate the passenger into the\ntumbling waters below--and this was the only passage across the rocky\nchasm of the Wai-luku [77] river. This precarious crossing was the\nwork of two sorcerers, degenerate nondescripts, who had the audacity to\nlevy toll for the use of their bridge, in default of which the traveler\nsuddenly found himself precipitated into the raging water. By virtue of\ntheir necromantic powers, they had the presumption to claim spiritual\nkinship with Hiiaka, a bond the woman could not absolutely repudiate.\n\n\"Here comes our mo'o-puna,\" [78] called out Pili-a-mo'o to his\ncompanion.\n\n\"Well, what of it? She will have to pay her fare the same as anyone\nelse,\" replied Noho-a-mo'o. \"Only on that condition shall she cross\nby our bridge.\"\n\nOn Hiiaka's attempting to cross without paying toll, the two sorcerers\nwould, following their own practice, have disarranged the treacherous\nplank and precipitated her and her party into the raging stream.\n\n\"Well said,\" Noho-a-mo'o replied; \"provided she will consent to it.\"\n\nHiiaka now called to them in the language of song:\n\n\n    Kahuli-huli, [79] e-e,\n    Ka papa o Wai-luku!\n    Kahuli o Apua,\n    Ha'a mai o Mau-kele:\n    He ole ke kaha kuai ai, e-e!\n    Homai ka ai,\n    Homai ho'i ka ai, e-e!\n    I ai'na aku ho'i, e-e!\n\n        TRANSLATION\n\n    Cranky, cranky the bridge,\n    Bridge across the Wai-luku!\n    Upset is Apua;\n    Maukele declares that\n    The barter of food is naught.\n    Give us then of your food;\n    Give us something to eat;\n    Let us partake of your meat.\n\n\nTo this unusual demand they replied, \"Indeed, do you imagine we will\ndo any such thing as that? It is not for us to give to you; you must\ngive us the fare before you cross on our bridge. We don't give away\nthings for nothing.\"\n\nHiiaka replied by repeating her request in nearly the same words:\n\n\n    Ka-huli-huli, e-e,\n    Ka papa o Wai-luku.\n    He ole ke kaha kuai i'a, e!\n    Ho-mai ka i'a;\n    Ho-mai ana, ho'i, ka i'a,\n    I ai'na aku, ho'i, e-e!\n\n        TRANSLATION\n\n    Unstable the bridge,\n    Bridge that spans the Wai-luku.\n    This barter of fish is a fraud.\n    Give us of your fish;\n    Grant us kindly some meat;\n    Give us something to eat.\n\n\nHiiaka repeated her demands in varying form with no other effect than\nto make the toll-keepers more stubborn in their ridiculous demands. Not\neven when Hiiaka, as if to cap the climax of their absurdity, ended\nher demand with this ironical request:\n\n\n    Ho-mai, ho'i, ka wai, e;\n    I inu ia aku, ho'i, e!!\n\n        TRANSLATION\n\n    Give us of this water,\n    Give us water to drink!\n\n\nHiiaka now openly denounced the two sorcerers as being simply mo'o\nin disguise, entirely wanting in those generous feelings that belong\nto godhood. \"These creatures are simply mo'o. If I attack them,\nthey will run for their lives.\"\n\nThe people, failing to recognize Hiiaka as their deliverer, spiritless\nfrom long habituation to the fraudulent dominion of these imposters,\nfearful also of their vengeance, stoutly opposed Hiiaka, affirming\nthat Pili-a-mo'o and Noho-a-mo'o were gods in reality, having great\npower and capable of doing many wonderful things. They declared their\nreadiness to back their opinion with their property, yes, with their\nlives. They were at length persuaded, however, to accept as decisive\nthe test proposed by Hiiaka, namely, that, if they fled when attacked,\nthey should cease to be regarded as gods and should be dealt with\nas imposters.\n\nTrue to Hiiaka's prediction, the mo'o, in abject fear, turned and fled\nfor their lives at her first threatening move and she now called upon\nthe people to pursue and destroy them:\n\n\n    Kaumaha ka a\u00ef o Hilo i ka lehua\n    Mai ka Nuku-o-ka-manu [80] a Puna-hoa, e.\n    Hoa ia iho la kau kan\u00e1ka,\n    I pa'a, o pahe'e auane'i;\n    Hina i ka Lua-kan\u00e1ka.\n    He kan\u00e1ka! He mau akua, e!\n\n        TRANSLATION\n\n    The neck of Hilo is heavy,\n    Weighted with wreaths of lehua\n    From Bird-beak clean down to the feet.\n    Catch and bind these robbers of men;\n    Bind them fast, lest they slip through your hands\n    And escape to the robber-pit--\n    These mortals, who call themselves gods!\n\n\nThe meaning of the figure in the first two verses, though obscure,\nseems to be that Hilo, so rich in natural beauty, is by that very\nfact robbed of the energy to defend herself and cast off the incubus\nthat oppresses her.\n\nAs the creatures fled from Hiiaka's pursuit, their human disguise\nfell from them and their real character as mo'o was evident.\n\n\"We've committed a great blunder,\" said Pili-a-mo'o to his mate. \"It\nlooks as if she meant to kill us. Let us apologize for our mistake\nand conciliate her with fair words.\"\n\nNoho-a-mo'o agreed to this and, turning to Hiiaka, made this wheedling\nspeech:\n\n\n    Kupu maikai a'e la\n    Ka wahine o ka Lua;\n    U\u00e4 ia iho la e ka ua,\n    A kilinahe ka maka o ka lehua ma-uka.\n    Ma-uka oe e hele ai,\n    Ma ka hoauau wai.\n    E waiho ke ala no maua,\n    No na kupuna, e.\n\n        TRANSLATION\n\n    She has grown a fine figure,\n    Our girl from the Fire-pit.\n    The plentiful rain has made bright\n    This bud of upland lehua.\n    Pray choose your road farther inland;\n    That way will offer good fordage--\n    This road leave to your ancient kin.\n\n\nHiiaka spared not, but pursued them to their cavernous rock-heaps\nin which they thought to hide themselves, and, having seized them,\nrent them asunder jaw from jaw. Thus did Hiiaka add one more to the\nscore of her victories in the extermination of the mo'o.\n\n\n\n\n\n\n\n\nCHAPTER XIV\n\nHIIAKA MEETS MOTHER-GRUNDY\n\n\nIt was at this point of the journey that Hiiaka lost the attendance of\nher sympathetic companion and faithful servant, Pa\u00fa-o-pala'e. She was\npersuaded to unite her fortunes with those of a man from Kohala named\nPa-ki'i; and we must leave unanswered the question, how she finally\nsettled with Pele this apparent desertion of the trust with which she\nhad been charged, that of acting as aide, kahu, to Hiiaka. Wahine-oma'o\nnow remains as the sole companion of Hiiaka in her future adventures.\n\nOn resuming the journey they came before long to the broad stream of\nHonoli'i, which was swimming deep and, in the lack of other means of\ncrossing, they bundled their clothes, held them above their heads\nwith one hand and easily made the opposite shore by swimming with\nthe aid of the other hand.\n\nAt the sight of this performance, the ghost-god, Hina-hina-ku-i-ka-pali\nand her companion, in a spirit of pure fault-finding and\nMother-Grundyism, exclaimed:\n\n\n    Pop\u00f3 ke kapa o ka wahine,\n    Au kohana wai, hoauau wai o Honoli'i.\n    E kapu oe, he mau alii;\n    He mau alii no, o Hina-hina-ku-i-ka-pali.\n\n        TRANSLATION\n\n    The women bundle their garments\n    And, naked, they swim the stream,\n    The water of Hono-li'i--\n    An action quite unseemly:\n    'Tis a slur on your noble rank,\n    I too am a chief, my name\n    Hina-hina-gem-of-the-cliff.\n\n\n\"For shame!\" said Hiiaka. \"These ghost-gods have been spying on our\nnakedness, and now they make sport of us.\"\n\nA great fear came upon the ghosts, that the dread goddess would seize\nthem and pinch out their atomy spark of existence. In their terror,\nthey flew home and, perched on the shoulders of their mother, besought\nher to interpose in their behalf and appease Hiiaka by a suitable\noffering of luau.\n\n\"There burns a fire,\" said Wahine-oma'o, as they drew near the house.\n\n\"The fire of the ovens built by the ghosts,\" Hiiaka answered. \"They\nhave saved themselves from death.\"\n\nBy the time they reached the house the luau was done to a turn and\nthe tables were spread. Wahine-oma'o made an oblation to the gods\nand then ate of the viands. Hiiaka did not partake of the food.\n\nHiiaka now spent several days at Hono-kane, in Kohala, anxiously\nawaiting the departure of some canoe, by which she might pass over\nto the island of Maui. While thus absorbed, in a sentimental mood,\nlooking one day across the ocean at the misty outline of the distant\nland, she saw a man of remarkable appearance strike out from one\nheadland of the bay to swim to the opposite point. Her admiration for\nhis physical beauty and his daring performance drew from her a song:\n\n\n    I i au, e au ma kai o ka hula ana.\n    Kai-ko'o a'e la lalo o ka pali;\n    P\u00edho-pih\u00f3 a'e; lele ke kai o Maka'u-kiu;\n    Au hopohopo ana i ka loa o Hono-kane-iki.\n    I kane oe a i wahine au.\n\n        TRANSLATION\n\n    My heart beats high at your venture--\n    To buffet the raging sea!\n    Wild heave the waves 'neath the cliff-wall.\n    To be whelmed by Ocean's might--\n    The ocean of Maka'u-kiu!\n    My heart forgets to beat at sight\n    Of your rashness, Hono-kane!\n    Would you were the man, the woman I!\n\n\nHono-kane heard, of course, the words that were uttered in his praise\nand, being a man of chivalrous instincts as well as of honor, he\ninvited Hiiaka and Wahine-oma'o to enjoy the hospitalities of his home.\n\nAs they sat at a feast spread in her honor, Hiiaka, as was her wont,\nbowed her head in prayer with closed eyes, and the others did likewise\nand when they opened their eyes and looked, the portion that had been\nset before Hiiaka was gone, spirited away.\n\nIn the evening it was announced that a canoe was to sail in the early\nmorning on a voyage to Maui, whereupon Hiiaka secured the promise of\na passage for herself and Wahine-oma'o.\n\n\n\n\n\n\n\n\nCHAPTER XV\n\nTHE VOYAGE TO MAUI\n\n\nHiiaka's voyage across the Ale-nui-haha channel, considered merely\nas a sea adventure, was a tame experience. There was no storm, no\nboistrous weather, sea as calm as a mill-pond, nothing to fillip the\nimagination with a sense of excitement or danger; yet it was far from\nbeing an agreeable experience to the young woman who was now having\nher first hand-to-hand tussle with the world.\n\nThey had spent the night at the house of one Pi'i-ke-a-nui. In the\nearly morning their host and a younger man--apparently his son--named\nPi'i-ke-a-iki, made ready their canoe to sail for Maui. Hiiaka,\nassuming that passage would be granted both of them, in accordance\nwith a promise made the previous day, stood ready against the hour\nof departure. At the last moment, the younger man, having assisted\nWahine-oma'o to her seat in the bow next to himself, called to his\nelder, \"Pi'i-ke-a-nui, why don't you show your passenger to her seat,\nthe one next you?\"\n\n\"I won't do it,\" Pi'i-ke-a-nui answered groutily. \"I find that the\ncanoe will be overloaded if we take passengers aboard and all our\nlandlord's freight will get wet.\"\n\nThe real reason for this volte-face on the part of the old sailor was\nthat he had made an unseemly proposition to Hiiaka the night before\nand she had repelled him.\n\nWahine-oma'o, thereupon, left her seat and the canoe started without\nthem. It was not more than fairly underway, however, when a violent\nsea struck the craft and swamped it, and all the loose freight was\nfloating about in the ocean.\n\n\"There, you see! We'd 'ave had better luck with the women aboard.\" Such\nwas the exclamation of Pi'i-ke-a-iki.\n\nIt did not take long to convince the old man Pi'i-ke-a-nui, who was\ncaptain of the canoe, that he had invited this disaster on himself,\nthe agent of which, as he rightly suspected, was none other than the\ndistinguished-looking young woman who now stood on the beach watching\nhim in his predicament with unperturbed countenance.\n\nThe two men floated their canoe, collected their baggage and came\nashore. When they had got the stuff dry and stowed in the waist of\nthe craft, they escorted the women aboard, seating Wahine-oma'o, as\ndirected by the captain, in the bow near Pi'i-ke-a-iki and Hiiaka in\nthe after part, within arm's length of Pi'i-ke-a-nui, and they put\nto sea.\n\nThe canoe was a small affair, unprovided with that central platform,\nthe pola, that might serve as the cabin or quarter deck, on which the\npassengers could stretch themselves for comfort. In her weariness,\nHiiaka, with her head toward the bow, reclined her body against\nthe top rail of the canoe, thus eking out the insufficiency of the\nnarrow thwart that was her seat; and she fell asleep, or rather,\nentered that border-land of Nod, in which the central watchman has\nnot yet given over control of the muscular system and the ear still\nmaintains its aerial reconnoissance.\n\nThe wind, meanwhile, as it caromed aft from the triangular sail of mat,\ncoquetted with her tropical apparel and made pa\u00fa and kihei shake like\nsummer leaves.\n\nThe steersman, in whom that precious factor, a chivalrous regard for\nwoman, was even of less value than is common to the savage breast,\nin the pursuit of a fixed purpose, began to direct amorous glances at\nthe prostrate form before him and to the neglect of his own proper\nduties. Presently he left his steering and stole up to Hiiaka with\nprivy paw outstretched. Hiiaka roused from her half-dreamy state on\nthe instant, and the man sprang back and resumed his paddle.\n\nHiiaka, with the utmost coolness, expressed in song her remonstrance\nand sarcastic rebuke for this exhibition of inhospitable rudeness:\n\n\n    A Hono-ma-ele au, i Hono-ka-lani,\n    Ike au i ka ua o ko'u aina,\n    E halulu ana, me he kanaka la--\n    Ka ua ku a-o-a i kai.\n    Haki kaupaku o ka hale i ka ino, e!\n    Ino Ko'o-lau, ino Ko'o-lau, e-e!\n\n        TRANSLATION\n\n    With pillowed neck I lay, face to heaven:\n    The rain, I found, beat on my bed;\n    Came a tremor, like tread of a man--\n    The slap of a rain-squall at sea;\n    Within, the roof-tree broken down,\n    My house exposed to the storm,\n    My garden of herbs laid waste!\n\n\nThe young man added his protest: \"Yes, his whole conduct is, indeed,\nshameful, scandalous. He hasn't the decency to wait till he gets\nashore.\"\n\nIn the midst of this unpleasantness it was a comfort to hear the strong\ncheerful voice of her former companion Pa\u00fa-o-pala'e calling to her\nacross the stretch of waters. It will be remembered that their roads\nhad parted company sometime before Hiiaka had left the big island. The\nseparation had made no change, however, in their mutual affection:\n\n\n    O hele ana oe, e ka noe, e ka awa,\n    E na ki a Wahine-kapu,\n    E ka ua lele a'e maluna\n    O Ka-la-hiki-ola, la:\n    O hele ana, e!\n\n        TRANSLATION\n\n    Like a cloud you fleet by,\n    On the wings of the storm--\n    Vision of womanly tabu--\n    Of the rain-clouds that sweep\n    O'er the Hill-of-good-luck:\n    May you speed on your way!\n\n\nHiiaka replied to her kahu's mele in these words:\n\n\n    A noho ana,\n    E na hoaiku,\n    E na hoa haele,\n    I uka o Ka-li'u-la,\n    I Moe-awakea.\n\n        TRANSLATION\n\n    Kinsmen, allies, travel-mates,\n    You rest in upland Ka-li'u;\n    There taste you midday repose.\n\n\nPerhaps it was that Hiiaka failed to manifest in her carriage and\ndepartment the dignity and tabu that hedges in an alii or an akua;\nperhaps the rough hearted Pi'i-ke-a-nui, sailor-fashion, deemed himself\noutside the realm of honor which rules on land. However that might\nbe, as Hiiaka lay decently covered against the cold wind that drew\ndown the flank of Hale-a-ka-la, this rude fellow, regardless of every\npunctilio, stole up to Hiiaka and repeated his former attempt. Hiiaka\ncaught his hand in mid air and administered this rebuke:\n\n\n    O Ka-uwiki, mauna ki'eki'e,\n    Huki a'e la a pa i ka lani:\n    He po'o-hiwi no kai halulu;\n    Au ana Moku-hano i ke kai--\n    He maka no Hana,\n    O maka kilo i'a.\n    O kou maka kunou, a,\n    Ua hopu-hia.\n\n        TRANSLATION\n\n    Ka-uwiki, famous in story,\n    While buffeting ocean's blows,\n    Aspires to commerce with heaven.\n    Moku-hano's palms, that float\n    Like a boat in the water,\n    Are watchful eyes to Hana,\n    Alert for the passing school:\n    Your wanton vagrant eye\n    Is caught in the very act.\n\n\nThe canoe grated on the shingly beach. The two young women, rejoiced\nto be free at last from the enforced proximity of ship-board, sprang\nashore and with speedy steps put a distance between themselves and\nthe canoe-house. \"That's right,\" called out the steersman. \"Make\nhaste to find a bath. We'll join you in a short time.\"\n\n\n\n\n\n\n\n\nCHAPTER XVI\n\nKAPO-ULA-KINA'U, A RELATIVE OF HIIAKA--THE MAIMED GIRL\nMANA-MANA-IA-KALU-EA\n\n\nThe canoe-men, having used their utmost expedition in landing the\nfreight and hauling up the canoe and getting it under cover, hastened\nto meet the two women at the rendezvous they had suggested. But they\nwere nowhere to be found. They had disappeared as completely as though\nthe earth had swallowed them up. When Pi'i-ke-a-nui asked the people\nof the village as to the whereabouts of the two young women who had\njust now landed as passengers from the canoe, they one and all denied\nhaving set eyes upon them.\n\nHiiaka had planned a visit with her sister Kapo; but, on reaching\nWailuku, the house was empty; Kapo and her husband Pua-nui had but\njust started to make a ceremonious call on Ole-pau, a famous chief\nof the district. The receding figure of Kapo was already hazy in\nthe distance, so that it seemed more than doubtful if the words of\nHiiaka's message reached the ears for which they were intended:\n\n\n    He ahui hala [81] ko Kapo-ula-kina'u, [82]\n    Ko ka pili kaumaha;\n    I ka pili a hala, la, ha-la!\n    Hala olua, aohe makamaka o ka hale\n    E kipa aku ai la ho'i i ko hale,\n    I kou hale, e-e!\n\n        TRANSLATION\n\n    The clustered hala is Kapo's shield,\n    An omen portending disaster.\n    The traveler came in your absence;\n    Both of you gone, no one at home--\n    No lodge for the traveler within,\n    No hospitality within!\n\n\nHere is another version of this mele by Hiiaka (furnished by\nPelei-oholani). As the version previously given is confessedly\nimperfect, in part conjectural, there having been several hiatuses\nin the text, I think it well to give an authorized version, though\nvery different:\n\n\n    He ahui hala na ka makani: [83]\n    Hala ka ua, [84] noho i na pali, e--\n    I ka pali aku i Pua-lehei, [85] e.\n    Loli iho la, pulu elo i ka ua, e.\n    Aohe makamaka e kipa aku ai\n    I kou hale, e;\n    E noho ana i ke kai o Kapeku;\n    E hoolono i ka uwalo, e!\n\n        TRANSLATION\n\n    A hala bunch, snatched by the wind\n    That blows from the medicine man,\n    Pushing the rain to Pua-lehei:\n    Cold is the traveler and soaking wet,\n    No friend to give welcome and cheer;\n    House empty--gone to the seashore;\n    No one to heed my entreaty.\n\n\nAs Hiiaka passed along the cliff that overlooks the wave-swept beach at\nHono-lua, a pitiful sight met her eye, the figure of a woman crippled\nfrom birth--without hands. Yet, in spite of her maimed condition, the\nbrave spirit busied herself gathering shell-fish; and when a tumbling\nwave rolled across the beach she made herself a partner in its sport\nand gleefully retreated, skipping and dancing to the words of a song:\n\n\n    Aloha wale ka i'a lamalama o ku'u aina, la,\n    Ka i'a kahiko pu no me ka wahine.\n    Lilo ke hoa, ko'eko'e ka po;\n    Akahi kona la o aloha mai, e-e!\n    Aloha Kona, ku'u aina i ka pohu, e-e!\n\n        TRANSLATION\n\n    How dear the torch-caught fish of my home-land,\n    The fish embraced by the women folk!\n    Gone one's companion, chill grows the night:\n    Love cheered for a day, then flew away.--\n    Oh Kona, thou land of peace and of calm!\n\n\nSearch for the hidden meaning of this oli has brought out a marvellous\ndiversity of opinion. The chief difficulty lies in the interpretation\nof the second verse: Ka i'a kahiko pu no me ka wahine, and centers in\nthe expression kahiko pu. One able critic finds in it an allusion to\nthe co\u00f6peration of women with the men in the work of fishing. Kahiko\nis a word of dignity meaning finely apparelled. The addition of the\npreposition pu amplifies it and gives it almost the meaning of wrapped\ntogether. It seems probable also that the word i'a, literally fish,\nis to be taken in an esoteric sense as a euphemism for man. Putting\nthis interpretation upon it, the meaning of the expression kahiko pu\nbecomes clear as being wrapped together, as in the sexual embrace.\n\nWahine-oma'o was greatly fascinated by the pathos and romance of\nthe situation and declared she would like to have her for an aikane,\nan intimate friend.\n\nHiiaka replied, \"Maimed folk seem to be very numerous in these parts.\"\n\nThe maimed girl kept up her fishing, her light-hearted dancing and\nsinging:\n\n\n    Ua ino Hono-kohau; he Ulu-au nui ka makani;\n    Ke ha'iha'i la i ka lau o ka awa.\n    La'i pono ai ke kai o Hono-lua,\n    E hele ka wahine i ke kapa kahakai,\n    Ku'i-ku'i ana i ka opihi,\n    Wa'u-wa'u ana i kana limu,\n    O Mana-mana-ia-kaluea,\n    Ka wahine ua make, e-e!\n\n        TRANSLATION\n\n    Rough weather at Hono-kohau;\n    The Ulu-au blows a gale;\n    It snaps off the leaves of the awa,\n    But the sea lies calm at Hono-lua\n    And the woman can fish along shore,\n    Pounding her shell-fish, rubbing her moss--\n    This maim\u00e9d girl Kalu-\u00e9-a,\n    The girl that is dead.\n\n\nAs the wild thing ran from the dash of an incoming wave, by some chance\nthe gourd that held her fish slipped from her and the retreating\nwater carried it beyond her reach, a loss that she lightly touched\nin her song:\n\n\n    Ha'a ka lau o ka i'a;\n    Ha'a ka lima i ke po'i;\n    Ha'a ke olohe [86] i ke awakea:\n    Kina'i aku la i ke kai, la.\n    Lilo ka i'a, lilo ka i'a\n    I ka welelau o ku'u lima,\n    A lilo, e-e!\n\n        TRANSLATION\n\n    My fish are adance on the waves:\n    My hand just danced from the basket:\n    The skilled[86] one dances at noontide\n    And deafens the roar of ocean.\n    Gone are my fish, lost out of hand,\n    Snatched clean away from my hand-stumps;\n    They are gone, gone, gone from my hand!\n\n\nThere was a shark lurking in the ocean and when Mana-mana-ia-kalu-ea\nsaw it she uttered a little song:\n\n\n    O ka i'a iki maka inoino,\n    Ihu me'ume'u o ka moana;\n    Ke a'u lele 'ku o kai,\n    I ka puo'a o kai uli, e.\n    Auw\u00e9, pau au i ka man\u00f3 nui, e!!\n\n        TRANSLATION\n\n    Little fish with wicked eye;\n    Snub-nosed fish that swims the deep;\n    Sworded fish that darts and stabs\n    Among the blue sea coral-groves--\n    Alas, the shark has done for me,\n    The mighty shark, mine enemy!\n\n\nWahine-oma'o could not repress her admiration for the girl and her\ndesire to have her as an aikane (an intimate friend); and she was\nfull of regret that their presence on the cliff had driven away the\nfish and interfered with the girl's occupation.\n\n\"The figure you see dancing down there is not a human body; it is\nonly a spirit,\" said Hiiaka.\n\n\"What!\"\n\n\"Yes, only a spirit, and I'll prove it in this way,\" she plucked\na hala drupe from a wreath about her neck;--\"I'll throw this down\nto her; and if she flies away, it will prove she is a spirit; but,\nif she does not disappear, it will prove her to be a human body.\"\n\nHiiaka threw the hala, and the moment the poor soul saw it fall\nin front of her she vanished out of sight. But in a short time she\nreappeared and, seizing the hala with her fingerless hand-stumps, she\npressed it to her nose with an extravagant display of fondness and,\nlooking up to Hiiaka, she chanted:\n\n\n    No luna ka hala, e;\n    Onini pua i'a i ke kai.\n    No Pana-ewa ka hala e;\n    No Puna ka wahine--\n    No ka Lua, e-e!\n\n        TRANSLATION\n\n    The hala, tossed down from the cliff,\n    Ruffs the sea like a school of sprats:\n    The hala's from Pana-ewa,\n    The Woman's homeland is Puna--\n    That wonderful Pit of Puna!\n\n\nThe loss of her fish still weighed upon the mind of\nMana-mana-ia-kaluea. Sitting down on a convenient rock, she mourned\naloud:\n\n\n    Aloha wale ka pali o Pi-na-na'i,\n    Ka lae iliili ma-kai o Hono-man\u00fa, e!\n    He u ko'u, he minamina, e-e,\n    I ka lilo ka i'a i ka poho o ka lima--\n    A lilo, e-e!\n\n        TRANSLATION\n\n    How dear the cliff of Pi-na-na'i,\n    And the pebbly cape at Hono-man\u00fa!--\n    How I mourn for the loss of my fish!\n    They were swept from the reach of my hand;\n    They are gone, forever gone!\n\n\nMana-mana-ia-kalu-ea, sitting on the rock, wrapped in her own little\ngarment of trouble, seemed for the moment quite oblivious to the\npresence of Hiiaka, who was intently watching her. Suddenly she looked\nup and, with brightening eye, exclaimed, \"I know where you are from:\"\n\n\n    A Pu'u-lena, i Wahine-kapu i pua, e,\n    A ilalo o Hale-ma'u-ma'u, e:\n    Nolaila, e; nolaila paha, e!\n\n        TRANSLATION\n\n    The land of Wahine-kapu,\n    The land of the Pu'u-lena,\n    Exhaled from the depths of the Pit--\n    The fire-pit Hale-ma'u-ma'u--\n    It comes to me: that is your home!\n\n\nHiiaka had conceived a strong prejudice against the girl almost from\nthe first, but now she softened and, turning to Wahine-oma'o, said,\n\"If you really want this girl for an aikane, I think it can be\nmanaged. The only trouble will be to hold her after she is caught.\"\n\nHiiaka, using her magical power, caught the spirit of\nMana-mana-ia-kalu-ea and, in the lack of a more suitable receptacle,\nthey wrapped it carefully in the free end of Wahine-oma'o's loin-cloth\nand went on their way, traveling towards Wailuku.\n\n\n\n\n\n\n\n\nCHAPTER XVII\n\nHIIAKA RESTORES TO LIFE MANA-MANA-IA-KALU-EA\n\n\nAs they drew near Wailuku, they crossed a sandy plain dotted with\ntumuli. At once the captive spirit of Mana-mana-ia-kalu-ea became\nrestless, as if eager to be free. \"We are nearing the place where\nrests its body,\" explained Hiiaka. Wahine-oma'o by soft words and\ngentle touch did her best to soothe the perturbed thing.\n\nIt might almost be said that the captive spirit of Mana-mana-ia-kalu-ea\nwas the guide (acting like the magnetic needle to point the way)\nto the home where the as-yet uncorrupted body of the girl still lay,\nmourned over by her parents.\n\nIt was with much prayer and the use of persuasive force that Hiiaka\ncompelled the seemingly reluctant spirit to reenter its bodily\ntenement and to take up its abode there. As it passed from its point\nof entrance at the toe up into the chest its progress was marked by a\nkindling warmth that gave the assurance that the spirit was resuming\nits empiry over the whole body.\n\nThe first request made by the girl, on regaining full consciousness,\nwas that her parents would prepare a feast as a thank-offering to\nHiiaka, her physician, her deliverer. The special articles on which\nshe was most insistent were luau and baked aoaoa. [87]\n\nWhen it came to the final dressing of the luau for the table, namely\nthe stripping off of the outer leafy covering from the scalding\nhot mass within--an operation which the girl insisted on doing\nwith her own newly restored hands--Hiiaka watched her critically;\nfor the proper etiquette of the function was most punctilious. But\nHiiaka could find no fault with her technique: there was no slip,\nno solecism, no blowing on her fingers to relieve the scalding heat,\nas she stripped off the wrappings of the bundles.\n\nWhen the feast was set and all were gathered about the tables, at\nHiiaka's command all bowed their heads with closed eyes and she offered\nup her prayer to the gods of heaven. At the conclusion of her prayer,\nwhen they looked, lo, the portion of the feast set apart for the gods\nhad vanished without leaving a trace behind. On this occasion Hiiaka\nwas seen to eat of the food that was provided for her. [88]\n\nThe line of travel now chosen by Hiiaka was that along the northern\nor Koolau side of the island of Maui and led them at first through\na barren stretch of country called a kaha, the food-supply of which\ncame from a distance. It was here that Wahine-oma'o began to complain\nbitterly of hunger and exhaustion from the lack of food, and she\nbesought Hiiaka to intercede with the people of a neighboring fishing\nvillage to give them something to eat.\n\n\"How is this, that you are a-hungered so soon after the feast of which\nyou have partaken? This is a kaha,\" said Hiiaka, \"and you must know\nthat food does not grow in this place. They have only fish from the\nsea. Nevertheless, I will venture the request.\" This she did in the\nlanguage of song:\n\n\n    Ke kahulihuli a ka papa o Wailuku;\n    He ole ke kaha kuai ai, e:\n    Ho-mai he ai;\n    Ho-mai ana ua ai, e!\n\n        TRANSLATION\n\n    As trembles the plank at Wailuku\n    (So trembles the fate of the king):\n    There's no market where to buy meat;\n    Give the stranger, then, something to eat:\n    Give us, I pray, of your meat.\n\n\nSome of the people derided them, saying, \"Mahaoi!\"--what\nimpudence! Others, with kindness in their tones, explained, \"This is\na barren place; and all of our food comes from a great distance.\" The\nchurlish ones, however, kept up their taunts: \"You won't get any\nfood in this place. Go up there;\" and they pointed in the direction\nof Iao valley, where was the residence of King Ole-pau.\n\nDuring the whole of the day, while tramping through this region,\nHiiaka had observed from time to time a ghostly object flitting\nacross the plain within hearing distance and in a direction parallel\nto their course. Though this spirit was not visible to ordinary\nmortal eye, Hiiaka recognized it as the second soul of Ole-pau,\nthe very chief to whom the people of the fishing village had bid her\nmake her appeal for food. Hiiaka, putting two and two together, very\nnaturally came to the conclusion that this vagrant kino wailua was,\nin the last resort, responsible for this denial of hospitality to\nherself and her companion. Acting on this conclusion, Hiiaka made a\ncaptive of the vagrant soul and determined to hold it as a hostage\nfor the satisfaction of her reasonable demands.\n\nOn coming within speaking distance of the house where lived the woman\nWai-hinano, who ostentatiously played the part of kahu and chief\nadviser to Ole-pau, Hiiaka made known her wish, concluding her appeal\nwith ominous threats against the life of the king, in case her demands\nwere not met:\n\n\n    E Wai-hinanano, wahine a ka po'ipo'i, [89] e,\n    Ua make ke alii, [90] ka mea nona nei moku.\n    He pua'a kau [91] ka uku no Moloka'i;\n    He ilio lohelohe [92] Lana'i;\n    A pale ka A-a ka Kanaloa; [93]\n    He puo'a kai Molokini:\n    Huli ka ele [94] o na Hono;\n\n    Haki kepakepa na moku;\n    Pa'iauma [95] ka aina;\n    Uw\u00e9 kamali'i, uw\u00e9 ka hanehane--\n    Ke uw\u00e9 la i ka pili, [96]\n    I ke kula o Ka-ma'o-ma'o; [97]\n    Ka'a kumakena o Maui, e!\n    Ia wai Maui?\n\n        TRANSLATION\n\n    O Waihinano, thou soul-grabber,\n    Dead is the king of this island;\n    Moloka'i shall offer a boar;\n    Lana'i's a half-baked dog;\n    Kanaloa fends off the A-a;\n    Molokini buffets the waves.\n    The ship of state turns turtle:\n    What wailing and beating of breast!\n    Wild anguish of child and of ghost\n    O'er the sandy plain of Kama'o.\n    The districts are frenzied with grief--\n    Tearing of hair and breaking of teeth--\n    One wail that lifts to heaven.\n    Who shall be heir to this Maui land?\n\n\nTo this the sorceress, Waihinano, answered pertly:\n\n\n    Ia Ole-pau, ia ka Lani, ke Alii,\n    Ka-uhi-lono-honua;\n    O Ka-uhi-kapu ia a Kama,\n    A Kama-lala-walu:\n    O ke alii kahiko i hanau ia ai a Kiha--\n    O Ka-ula-hea nui o ka Lani:\n    Iaia Maui.\n\n        TRANSLATION\n\n    To Ole-pau, the heavenly, the King,\n    In line from deep-rooted Kauhi--\n    Sacred Kauhi of Kama was he--\n    Kama, the sire of eight branches--\n    Of the ancient stock of Kiha,\n    And Ka-ula-hea, the great king:\n    Maui belongs to him.\n\n\nTo this Hiiaka retorted:\n\n\n    Ua make ia:\n    Ke ha'i mai nei na Wahine\n    I ka Hikina La ma Puna,\n    O na Wahine i ka La o Ha'eha'e,\n    O na Wahine i ka La o Ku-ki'i,\n    Ako lehua o Kua-o-ka-la,\n    Walea wai o ka Milo-holu,\n    Kui pua lei o Ma-li'o--\n    O Pele-honua-mea i ka Lua;\n    O Hiiaka i ka alawa maka o Wakea:\n    Ke i mai nei Haumea,\n    He kalawa ka ma'i a puni:\n    Ua make!\n\n        TRANSLATION\n\n    The sentence of death is affirmed\n    By the women--the gods--who tend\n    On the rising Sun of Puna,\n    Are Sun-guards at Ha'e-ha'e,\n    Pluck lehua-bloom at Kuki'i,\n    Rejoice in the stream Milo-holu\n    String the flower-wreaths of Mali'o--\n    Confirmed by Pele, God of the Pit--\n    Once heir to the sacred South-land,\n    And by Hiiaka, her shadow,\n    Gleam shot from the eye of Wakea.\n    Thus saith the goddess Haumea:\n    Great torment, fever and swelling\n    Shall scorch and rack him to death!\n\n\nThe woman Wai-hinano replied to Hiiaka with great spirit and temper:\n\n\n    Aole e make ku'u alii ia oe:\n    Ke hoole mai nei na 'kua wahine o ia nei,\n    O Ha-pu'u, [98] laua o Ka-lei-hau-ola,[98]\n    O na 'kua nana i lapu Hawaii a puni:\n    Oia ho'i ka i a ke Akua:\n    Ke hoole mai nei, aole e make!\n\n        TRANSLATION\n\n    My king shall not die by your arts:\n    His witch-gods deny you the power--\n    Ha-pu'u and Ka-lei-hau-ola;--\n    They peopled Hawaii with ghosts:\n    The voice of the gods, the king's gods,\n    Declares that he shall not die!\n\n\nThe situation was peculiar: while Ka-ula-hea (in the narrative\nsometimes called Ole-pau) lay asleep, his second soul, kino wailua,\ndeserting its post of duty as life-guard over the bodily tenement,\nhad stolen away in pursuit of its own pleasures. It was this very\nkino wailua that Hiiaka had seen flanking her own route, as it flitted\nthrough the fields, and which she had caught and now held fast in her\nhand like a fluttering moth, a hostage answerable for his misbehaviour\nand disregard of the rites of hospitality. Its possession gave Hiiaka\ncomplete power over the life of the king. It was no empty vaunt when\nHiiaka again declared in song:\n\n\n    Aohe kala i make ai;\n    Ua pu-\u00e1 ia na iwi;\n    Ua akua [99] ka ai a ka ilo!\n\n        TRANSLATION\n\n    King death has gripped him ere this;\n    His bones already are bundled;\n    The worms--they batten like gods!\n\n\nWhile Wai-hinano was listening to these awful words of Hiiaka she was\ndumbfounded by the tidings that Ka-ula-hea had waked from seemingly\npeaceful sleep in great perturbation, and that he had been seized\nwith the most alarming and distressful symptoms. In her distraction\nand rage she still maintained a defiant attitude:\n\n\n    Aohe make ku'u alii ia oe!\n    Ke hoole mai nei na akua kane o ia nei,\n    O Ke-olo-ewa [100] nui a Kama-ua, [101]\n    He mana, he \u00fai-\u00fai, a-\u00e1,\n    He ana leo no ke Alii,\n    E ai ana i ka pua'a o Ulu-nui, [102]\n    I ka lal\u00e1 Me-ha'i-kana, [103]\n    Hoole o Uli, akua o ia nei,\n    E hoole mai ana, aohe e make!\n\n        TRANSLATION\n\n    My lord shall succumb not to you!\n    The gods of the King affirm it--\n    Olo-ewa, son of the Rain-god,\n    Gifted with power and with counsel,\n    His voice rings out clear for the King:\n    He shall eat the fat of the swine,\n    Pluck the fruit of the bread-tree: Uli,\n    A god ever true to the king,\n    Declares that he shall not die.\n\n\nAfter each incantation that Hiiaka had uttered against Ka-ula-hea\nthat king's disorder had flared up in more alarming proportions,\nand he cried out in agony and despair. But it was equally true that\njust as often as Wai-hinano had uttered her assurances that his\ntrouble was but a trivial indisposition and that the male and female\ndeities--above named--stood on his side and would not let him die,\nhis courage had revived, he had felt a wave of healing influence pass\nthrough him and relief had come.\n\nIn explanation of this see-saw of hope and despair, sickness\nand relief, let it be stated that the two goddesses Ha-pu'u and\nKa-lei-hau-ola and the two male deities Ke-olo-ewa and Kama-ua, to whom\nWai-hinano had appealed by name as staunch friends of Ka-ula-hea,\nwere, in fact, allies, or, more properly speaking, partizans of\nPele and, therefore, subject to the call of Hiiaka. The kahuna\nKaua-kahi-ma-hiku-lani who had charge of the case of Ka-ula-hea derived\nhis power as a kahuna from these very same gods; but he well knew that\nif there was a conflict of interests the commands of Hiiaka would have\nto be carried out. As for the gods and goddesses above named, they,\nof course, knew their own position and that, as between Ka-ula-hea\nand Hiiaka, their service must be rendered to the latter. Willing\nenough they were, however, in return for the offerings laid on their\naltars, to feed the hopes of the sick man by temporary relief of his\nsharpest agonies.\n\nAs if this tangle of motives were not enough, the affair was yet\nfurther complicated by the appearance of Kapo--sister, or aunt of\nHiiaka--on the scene, who came not only as an interested spectator\nbut as a friend of king Ka-ula-hea. Her power to intervene was, of\ncourse, handicapped by the same limitations that touched the other\ngods and goddesses. She had the good sense to retire from the scene\nbefore things came to a critical pass.\n\nMeanwhile messengers are flying about, seeking or bringing assurance\nof relief and restoration to health to the king. Hiiaka saw that\nthe time had come for decisive action. She went close up to the\ngreat stone Paha-lele that still lies in the road near Wai-he'e and,\nbefore smiting against the rock the soul she held captive in her hand,\nshe uttered the following kau:\n\n\n    E Kaua-kahi-ma-hiku-lani ma, e,\n    A pala ka hala haalei ma ke kaha o Maka-o-k\u00fa;\n    Haawi pauku oko'a me ko ha'i kini.\n    He aloha ole no o Kaua-kahi-ma-hiku-lani ma\n    I ka anaan\u00e1 ia Ole-pau, e.\n    Lapu Ole-pau, e:\n    Ua akua ka ai a ka ilo!\n\n\nShe pauses for a moment, then continues:\n\n\n    Anu Wai-he'e i ka makani Kili-o'opu;\n    He i'a iki mai ke kele honua [104] o Wailuku,\n    Mai ke kila o Pa-ha'a-lele la, e.\n    Ha'alele ke ea o Ole-pau;\n    Ua pokaka'a ka uhane,\n    Ua kaalo ia Milu.\n\n        TRANSLATION\n\n    O Kau-akahi-ma-hiku-lani,\n    You cast away the wilted fruit,\n    And with it the fortunes of many:\n    'Twas an act of unlove, that of yours--\n    To hurl this prayer-shaft at Ole-pau:\n    He'll become but a houseless ghost;\n    The maggots shall batten like gods.\n    Waihe'e crouches in the cold blast\n    Of the raging Kili-o'opu.\n    This atom soul I plucked from the grave,\n    From a fastness desolate now:\n    The spirit flits from Ole-pau,\n    Goes down the steep to destruction,\n    To the somber caverns of Milu.\n\n\nWith this she dashed the captive soul against the rock, and that was\nthe end of Ka-ula-hea.\n\nThere was something in the manner of Hiiaka as she called the name of\nthe kahuna Kau-akahi that chilled the courage of the group of sorcery\ngods. They saw that their game was played out, and they sneaked away\nand hid themselves.\n\n\n\n\n\n\n\n\nCHAPTER XVIII\n\nHIIAKA EMPLOYS THE ART OF MAGIC AS A MEANS OF DISGUISING HERSELF--SHE\nVOYAGES TO MOLOKA'I--MEETS THE MO'O KIKI-PUA\n\n\n\"Let us make haste to leave this place,\" said Hiiaka. This was because\nshe foresaw that she would be importuned to use her power to restore\nthe dead king to life.\n\nWhen these akuas, these spirits of necromancy, became convinced\nthat they had been worsted in the fight and that the king was dead\nbeyond all hope of recovery from them, they instructed the kahuna\nKaua-kahi-ma-hiku-lani to desist from his useless incantations and to\ndispatch all his people in search of Hiiaka as the only one capable\nof reviving the king's life.\n\nWhile toiling up the ascent of the hill Pulehu, the two women saw in\nthe distance a great multitude of people pursuing them. Wahine-oma'o,\nin alarm, exclaimed, \"What in the world shall we do!\" At once Hiiaka\nby the power of enchantment changed Wahine-oma'o into the shape of\na little girl leading a dog, while she herself assumed the form of\na bent old woman hobbling along with the aid of a stick; and as the\nmultitude drew near they sat down by the wayside as if to rest.\n\nThe people in pursuit had seen and recognized Hiiaka and felt sure\nof soon overtaking her. But, on coming to the place, they found only\na decrepit woman and a child leading a dog. They were taken aback\nand asked, \"Where are the two young women who were traveling this\nway? Have you not seen them?\"\n\n\"We have seen nothing of them,\" was the answer.\n\nWhen the people reported to the kahuna that they had found only an old\nwoman and a girl with a dog in tow, he saw through the trick at once\nand exclaimed, \"Those are the very persons I want. Go and bring them.\"\n\nThe messengers of the kahuna next came up with Hiiaka and her\ncompanion at a place called Ka-lau-la'ola'o. There they found two\ngirls of tender age busily employed in gathering lehua flowers and\nstringing them into wreaths; and, as before, they denied all sight\nand knowledge of the persons inquired for. The kahuna recognized that\nhis people had again been victimized and, upbraiding them for their\nlack of detective insight, ordered them to renew the pursuit.\n\nOnce more, at Kapua, in Ka-ana-pali, did Hiiaka find it necessary to\nresort to the arts of magic in order to escape from her pursuers. When\nthe scouts of the kahuna arrived at the place they found a household of\nbusy women--a wrinkled matronly figure was braiding a mat, while her\ncompanion, just returned from the ocean, was laying a fire to broil\na fish for the evening meal. Not until they had gone some distance\nfrom the place did it occur to their sharpening wits that the house\nhad looked spick-and-span new, and that they had seen no man about\nthe place. Yes--they had been fooled again by the wonderful art of\nthe girl Hiiaka.\n\nHiiaka was rejoiced to find a canoe on the point of sailing to Moloka'i\nand the sailors gladly consented to give her a passage. The people\nof Kapua were greatly taken with the beauty and charm of Hiiaka and\nproposed, in all seriousness, that she should remain and become one of\nthem. When they found that she was insistent to continue her journey\nat once, they one and all warned her not to attempt the windward side\nof Moloka'i, declaring its coast to be precipitous and impassable,\nbesides being infested by a band of man-killing mo'o.\n\nHiiaka had no sooner set foot on Molokai's beach than her ears were\nassailed with complaints against those lawless beings, the mo'o. Two\nwomen, pallid and wasted with starvation, sat in the open field moaning\nand bewailing their estate. At sight of Hiiaka, as if recognizing\ntheir knight errant, they broke out into loud lamentations. The mo'o\nhad robbed them of their husbands, and with them had gone their means\nof support and their very desire for food. Hiiaka, as if recognizing\ntheir claim upon her knight-errantry, with heartfelt sympathy for\ntheir miserable condition, opened her mouth in song:\n\n\n    Kui na ohi'a hele i ke kaha, e;\n    Lei hele i ke kaha o Ka-pala-ili-ahi--\n    Mau akua noho i ka la'i, e-e;\n    Ua hele wale a lei-\u00f3-a ke kino, e-e!\n\n        TRANSLATION\n\n    Provide you wreaths of ohi'a\n    To gladden the heart of travel:\n    You'll bring joy to these barren wastes\n    Of Ka-pala-ili-ohi.--\n    These creatures, sublime in their misery,\n    Sit shelterless, wasted, forlorn.\n\n\nAt this the women spoke up and said: \"Our bodies are wasted only from\nour passionate love for our husbands. When they were taken from us\nwe refused food.\"\n\nHiiaka was indignant at such folly and left them to their fate. Their\nway still continued for some distance through a barren region and\nHiiaka again alluded in song to the barrenness of the land and the\nmisery of the women who suffered their bodies to waste away:\n\n\n    Kui na apiki lei hele\n    O Ka-mal\u00f3, e:\n    Akua heahea i ke kaha o Iloli.\n    He iloli aloha;\n    He wi ka ke kino, e-e!\n\n        TRANSLATION\n\n    Provide you a bundle of wreaths,\n    When the heart is ashes within.\n    The witches were ready with babble\n    In the barren land of Iloli:--\n    Their's merely a passion hysteric,\n    That shrivels the body like famine.\n\n\nThe good people of Halawa valley, where Hiiaka found herself\nwell received, made earnest protest against the madness of her\ndetermination to make her way along the precipitous coast wall\nthat formed Moloka'i's windward rampart. The route, they said, was\nimpassable. Its overhanging cliffs, where nested the tropic-bird and\nthe ua'u, dropped the plummet straight into the boiling ocean. Equally\nto be dreaded was a nest of demonlike creatures, mo'o, that infested\nthe region and had their headquarters at Kiki-pua, which gave name to\nthe chief mo'o. Kiki-pua, being of the female sex, generally chose\nthe form of a woman as a disguise to her character which combined\nthe fierceness and blood-thirstiness of the serpent with the shifty\nresources of witchcraft, thus enabling her to assume a great variety\nof physical shapes, as suited her purpose. This last fact, had it\nstood by itself, would have decided Hiiaka's choice; for her journey,\nconsidered as a pilgrimage, had as an important side-purpose the\nextermination root-and-branch, of the whole cursed tribe of mo'o from\none end of the land to the other.\n\n(This Kiki-pua band of mo'o had included Haka-a'ano, the husband of\nKiki-pua, also Papala-ua and her husband Oloku'i. [105] Kiki-pua had\nstolen away and taken to herself Oloku'i, the husband of Papala-ua,\nthus creating a bitter feud which broke up the solidarity of the band.)\n\nThe way chosen by Hiiaka led along the precipitous face of the mountain\nby a trail that offered at the best only a precarious foothold or\nclutch for the hand. At one place a clean break opened sheer and\nstraight into the boiling sea. As they contemplated this impasse, a\nplank, narrow and tenuous, seemed to bridge the abyss. Wahine-oma'o,\nrejoicing at the way thus offered, promptly essayed to set foot upon\nit, thinking thus to make the passage. Hiiaka held her back, and on\nthe instant the bridgelike structure vanished. It was the tongue of\nthe mo'o thrust out in imitation of a plank, a device to lure Hiiaka\nand her companion to their destruction.\n\nHiiaka, not to be outdone as a wonder-worker, spanned the abyss by\nstretching across it her own magical pa-\u00fa, and over this, as on a\nbridge, she and Wahine-oma'o passed in security.\n\nThe mo'o, Kiki-pua, took flight and hid among the cavernous rocks. But\nthat did not avail for safety. Hiiaka gave chase and, having caught\nher, put an end to the life of the miserable creature. Thus did Hiiaka\ntake another step towards ridding the land of the mo'o.\n\n\n\n\n\n\n\n\nCHAPTER XIX\n\nHIIAKA FINDS A RELATIVE IN MAKA-PU'U--KO'OLAU WEATHER--MALEI\n\n\nHiiaka's adventurous tour of Moloka'i ended at Kauna-ka-kai, from which\nplace she found no difficulty in obtaining the offer of transportation\nto Oahu. The real embarrassment lay in the super-gallantry of the two\nsailors who manned the canoe. When the two men looked upon Hiiaka and\nWahine-oma'o, they were so taken with admiration for their beauty\nand attractiveness, that they sneaked out of a previous engagement\nto take their own wives along with them, trumping up some shuffling\nexcuse about the canoe being overladen.\n\nArriving at the desolate landing near the wild promontory of Maka-pu'u,\nit was only by a piece of well-timed duplicity that Hiiaka and her\ncompanion managed to shake off the sailors and relieve themselves\nfrom their excessive attentions.\n\nWhile in mid channel, in sight of Ulu-ma-wao, a promontory whose name\nwas the same as a near relative of the Pele family, Hiiaka poured\nout this reminiscence in song:\n\n\n    Ku'u kane i ka pali kauhuhu,\n    Kahi o Maka-pu'u [106] huki i ka lani\n    Ka Lae o Ka-laau, [107]\n    Kela pali makua-ole [108] olaila:--\n    Anu ka ua i ka pali o Ulu-ma-wao, [109] e;\n    E mao wale ana i ka lani kela pali:\n    Ku'i, ha-ina i ke kai.\n    I ke kai ho'i ke Akua,\n    A pololi a moe au, e-e!\n    Ku'u la pololi, a ola i kou aloha:\n    Ina'i pu me ka waimaka, e-e!\n    A e u'w\u00e9 kaua, e-e!\n\n        TRANSLATION\n\n    O fellow mine on the stair-like cliff,\n    Where Maka-pu'u climbs to the sky,\n    Companioned by Cape-of-the-woods,\n    That fatherless bluff over yonder:\n    Cold cheer the rain on Ulu-ma-wao;\n    That lone steep faints away in the sky,\n    While Ocean pounds and breaks at its base--\n    The sea is the home of the gods.\n    I lay in a swoon from hunger\n    What time I awoke from love's dream,\n    Love, salt with the brine of our tears.\n    Let us mingle our tears.\n\n\nIt was a question with Hiiaka whether to follow the Koolau or the\nKona side of the island. The consideration that turned the scale\nin favor of the Koolau route was that thus she would have sight\nof a large number of aunts and uncles, members of the Pele family,\nwhose ghosts still clung to the dead volcanic cones and headlands\nwhich stood as relics of their bygone activities, and where they eked\nout a miserable existence. The region was thickly strewn with these\nskeleton forms. Hiiaka first addressed herself to Maka-pu'u:\n\n\n    Noho ana Maka-pu'u i ka lae,\n    He wahine a ke Akua Pololi:--\n    Pololi, ai-ole, make i ka pololi, e-e!\n\n        TRANSLATION\n\n    Maka-pu'u dwells at the Cape,\n    Wife to the god of Starvation--\n    Hunger and death from starvation.\n\n\nTo this Maka-pu'u answered: \"We love the place, the watch-tower,\nfrom which we can see the canoes, with their jibing triangular sails,\nsailing back and forth between here and Moloka'i.\" To this she added\na little chanty:\n\n\n    E Maka-pu'u nui, kua ke au e!\n    Na mau\u00fc moe o Malei, e-e,\n    I ai na maua, i ai na maua, e-e!\n\n        TRANSLATION\n\n    Oh Maka-pu'u, the famous,\n    Back pelted by wind and by tide!\n    Oh the withered herbs of Malei!\n    Oh give us some food for us both.\n\n\nTo Malei Hiiaka addressed the following condolence:\n\n\n    Owau e hele i na lae ino o Koolau,\n    I na lae maka-kai o Moe-au;\n    E hele ka wahine au-hula ana o ka pali,\n    Nan\u00e1 uhu ka'i o Maka-pu'u--\n    He i'a ai na Malei, na ka wahine\n    E noho ana i ka ulu o ka makani.\n    I Koolau ke ola, i ka huaka'i malihini,\n    Kanaenae i ka we-uwe'u,\n    Ola i ka pua o ka mauu.\n    E Malei e, e uw\u00e9 kaua;\n    A e Malei e, aloha-ino no, e.\n\n        TRANSLATION\n\n    I walk your stormy capes, Koolau,\n    The wave-beaten capes of Moe-au,\n    Watch-towers, where the women who brave the sea\n    May see the uhu coursing by--\n    Meat for the woman who faces the gale,\n    Sea-food for the woman Malei;\n    For her living comes from Koolau,\n    From the pilgrim bands that pass her way;\n    Yet we bless the herbs of the field,\n    Whose bud and flower is meat for Malei:\n    We pity and weep for Malei.\n\n\nNote.--Malei was, I am told, a female kupua who assumed various\nbodily forms. Offerings were necessary, not for her physical but for\nher spiritual sustenance. The burnt offering was not merely pleasing\nfor its sweet smelling savour, it was an aliment necessary to the\ncreature's continued existence. For the same or a parallel reason,\nsongs of praise and adulation (kanaenae) were equally acceptable\nand equally efficacious. Cut off the flowers of speech as well as\nthe offerings of its worshippers, and a kupua would soon dwindle\ninto nothingness.\n\n\n\"You are quite right,\" answered Malei: \"the only food to be had in\nthis desolate spot is the herbage that grows hereabouts; and for\nclothing we have to put up with such clouts as are tossed us by\ntravelers. When the wind blows one has but to open his mouth to get\nhis belly full. That has been our plight since your sister left us\ntwo old people here. Cultivate this plain, you say; plant it with\nsweet potatoes; see the leaves cover the hills; then make an oven\nand so relieve your hunger. Impossible.\"\n\nAs they traveled on Maka-pu'u and its neighbor hills passed out of\nsight. Arriving at Ka-ala-pueo, they caught view of the desolate hill\nPohaku-loa, faint, famished, forlorn. The sight of it drew from Hiiaka\nthis chanting utterance:\n\n\n    Puanaiea ke kan\u00e1ka,\n    Ke hele i ka li'u-la,\n    I Kohol\u00e1-pehu, i ke kaha o Haw\u00ed, e.\n    Wi, ai ole, make i ka i'a ole, e.\n\n        TRANSLATION\n\n    Man faints if he travels till night-fall\n    In the outer wilds of Kohala,\n    In the barren lands of Hawi--\n    It's famine, privation of bread, of meat!\n\n\n\"It is indeed a barren land. Fish is the only food it produces. Our\nvegetables come from Wai-manalo. When the people of that district\nbring down bundles of food we barter for it our fish. When we have\nguests, however, we try to set vegetable food before them.\"\n\n\n\nTo speak again of the kupua Malei, a few years ago, as I am told, a\nHawaiian woman on entering a certain cave in the region of Wai-manalo,\nfound herself confronted with a stone figure, from which glowed\nlike burning coals a group of eight flaming eyes, being set in deep\nsockets in the stone. This rare object was soon recognized as the\nbodily dwelling of the kupua Malei. This little monolith at a later\ntime came into the possession of Mr. John Cummins of Wai-manalo.\n\n\n\n\n\n\n\n\nCHAPTER XX\n\nHIIAKA EXPERIENCES KOOLAU WEATHER\n\n\nHiiaka found many things to try her patience and ruffle her temper in\nPali-Koolau: Squalls, heavy with rain-drops picked up by the wind in\nits passage across the broad Pacific, slatted against her and mired the\npath; but worse than any freak of the weather were her encounters with\nthat outlaw thing, the mo'o; not the bold robber creature of Hawaii\nwhich took to the wilds, as if in recognition of its own outlawry,\nbut that meaner skulk, whose degenerate spirit had parted with its\nlast atom of virtuous courage and clung to human society only as a\nvampire, unwilling to forego its parasitic hold on humanity. It was\nin the mood and spirit begotten of such experiences that she sang:\n\n\n    Ino Koolau, e, ino Koolau!\n    Ai kena i ka ua o Koolau:\n    Ke ua mai la i Ma-elieli,\n    Ke hoowa'awa'a mai la i Heeia,\n    Ke kup\u00e1 la ka ua i ke kai.\n    Ha'a hula le'a ka ua\n    I Ahui-manu, ka ua hooni,\n    Hoonaue i ka pu'u ko'a,\n    Ka ua poai-hale [110] o Kaha-lu'u.\n    Lu'u-lu'u e, lu'u-lu'u iho nei au\n    I ka puolo waimaka o ka onohi--\n    Ke kulu iho nei, e.\n\n        TRANSLATION\n\n    Vile, vile is this Koolau weather:\n    One soaks in the rain till he's full.\n    The rain, it pours at Ma-eli-eli;\n    It gutters the land at He-eia;\n    It lashes the sea with a whip.\n    The rain, it dances in glee\n    At Ahui-manu, moving\n    And piling the coral in heaps,\n    Shifting from side to side of the house,\n    This whisking rain of Kaha-lu'u.\n    Heavy and sad, alas, am I,\n    Mine eyes, a bundle of tears,\n    Are full to o'erflowing.\n\n\nAs they approached Kua-loa, the huge mo'o-dragon, Moko-li'i, reared\nhimself up and, pluming and vaunting himself, sought to terrify them\nand prevent their passage. Hiiaka did not flinch in her attack. When\nshe had killed the monster, she set up his flukes as a landmark which\nnow forms the rock known to this day as Moko-li'i. The body of the\ndragon she disposed in such a way that it helped form the road-bed of\nthe traveled highway. After this achievement she vented her feelings\nin an exultant song:\n\n\n    Ki'e-ki'e Kane-hoa-lani\n    Au Moko-li'i [111] i ke kai,\n    I keiki, i Makahiapo na Koolau:\n    Lau Koolau, kena wale i ka ino;\n    He ino loa no, e!\n\n        TRANSLATION\n\n    Kane-hoa lifts to the sky;\n    Moko-li'i swims in the ocean--\n    The first-born child of Koolau--\n    A legion of fiends is Koolau,\n    Eager for mischief, subtle of trick.\n\n\nComing to where the deep and narrow gorge of Ka-liu-wa'a valley\nopens out, Hiiaka discerned the nature-carved lineaments of her\nancestor Kauhi ke-i-maka-o-ka-lani, as he was epitheted, a rocky\nform set in the pali, but veiled to ordinary sight by a fringe of ti\nand kukui. Its eye-sockets, moist with the dripping dew of heaven,\ngleamed upon her with a wondrous longing, which she answered in song:\n\n\n    O Kauhi ke i-maka [112] o ka lani,\n    O ka pali keke'e o halawa-lawa, [113]\n    O kuahiwi mauna pali poko, ke he'e ia,\n    E like la me Ka-liu-wa'a,\n    Ka pali ololo-\u00e9 [114] o Puna i Hilo;\n    O ka hala o Manu'u-ke-eu, [115]\n    E kui, e lei au:\n    O Kauhi, ka halu'a-pua, [116] maka \u00e1-lani--\n    O ka maka o ke akua,\n    I ka maka o Pe'ape'a. [117]\n    Uluulu ka manu i kona hulu;\n    Ke lele kaha ia lupe la;\n    Lawe ka ua, lawe ka makani,\n    A lawe ke ka-\u00fapu [118] hulu manu,\n    Kele-kele i o akua la, e ke Akua.\n    He akua ia la, aohe ike mai:\n    O kana luahi [119] nui no ka maka,\n    Ke ala nei;--E ala;\n    E ala, e ala mai ana, e!\n    E ala e, Hi-ka'a-lani! [120]\n    E ala, e, ka Hooilo ua i ka lani!\n    E ala e, Ma\u00fa, [121] wahine a Maka-li'i;\n    E ala, e!\n\n        TRANSLATION\n\n    Kauhi, thou watch-tower of heaven,\n    Ensconced in the zigzag fluted wall--\n    Slipp'ry to climb as Ka-liu-wa'a,\n    Or the straggling Puna-Hilo hills.--\n    Ah, the drupes of Manu'u-ke-eu!\n    Let me string, let me wear them!\n    Thy body lies smothered in ferns;\n    Thine eye shines on high like a star,\n    Or jeweled eye of bat, Pe'a-pe'a.\n    As a bird, now ruffle your plumage--\n    How sways the kite in the wind!\n    On balanced wing, then swing and float,\n    Warding off rain, warding off wind,\n    Like a sea-gull, clad in feathery mail,\n    Course about on the wings of a god.\n    He's surely a god; yet hears he not;\n    Fierceness gleams from his eye.\n    Now he looks, now turns--and to me!\n    Awake, thou explorer of heaven!\n    Awake, thou sender of Winter's rain!\n    The spouse, Ma-\u00fa, of Winter is night;\n    The time of arising has come!\n\n\nThis kupua, Kauhi, termed the watch-tower of heaven, having come from\nKahiki in the train of Pele's followers, and having been stationed in\nthis cliff, had got no further in his travels than Oahu. He bemoaned\nhis fate as that of a malihini god, a stranger to the rest of the\ngroup. On being roused by this prayer-song of Hiiaka, as he gazed\nupon the beautiful goddess, a divine ambition stirred within him--to\njourney with her, enjoy her society, and make acquaintance with the\nland to which he was still a stranger. With this purpose in mind,\nat the conclusion of her address, he chanted this response:\n\n\n    O Pele la ko'u akua:\n    Miha ka lani, miha ka honua:\n    Awa i-ku, [122] awa i-lani,[122] keia awa,\n    Ka awa nei o Hiiaka,\n    I ku ai, ku i Mauli-ola; [123]\n    I Mauli-ola he awa kaulu-ola, [124] e,\n    No na Wahine,--e kapu-kapu-kai [125] ka awa,\n    E Pele honua-mea!\n    E kala, e Haumea [126] wahine;\n    O ka Wahine i Kilauea,\n    Nana i ai [127] a hohonu ka Lua;\n    O Ma-\u00fa, [128] wahine a Maka-li'i;\n    O Lua-wahine [129] ka lani;\n    O Kukuena; [130] o na wahine\n    I ka inu hana awa;\n    Kanaenae a ke akua malihini, [131] e!\n    Hele ho'i ke ala mauka o Ka-\u00fa\n    Hele ho'i ke ala makai o Puna,\n    I Ka-ma'a-ma'a, [132] i ka puale'i, [133]\n    E loa'a ka awa i Apua; [134]\n    Ka pi'i'na i Ku-ka-la-ula; [135]\n    Hoopuka aku la i kai o Pu'u-lena-- [136]\n    Aina a ke Akua [137] i noho ai.--\n    Kanaenae a ke 'kua malihini.\n\n        TRANSLATION\n\n    Pele, indeed, is my god.\n    Calm be the heavens, peaceful the earth:\n    Here's awa fresh-torn from the ground,\n    Awa that's been lifted to heaven,\n    An off'ring for goddess Hiiaka,\n    A growth of the kingdom Mauli-ola,\n    Awa that makes for health and peace;\n    Its woman-ban cleared by aspersion.\n    Pele, O Pele of the sacred land,\n    And thou, O Mother Haumea;\n    Thou Woman of Kilauea,\n    Fire-goddess who dug the Pit deep;\n    Niece to Ma-\u00fa, Maka-li'i's wife;\n    Own child of heavenly Haumea;\n    And thou Kukuena, that rules\n    In the rite of toothing the awa--\n    A brew that is fit for the gods--\n    Love-offering this of the stranger god,\n    Denied, alas, the road through upland\n    Ka-\u00fa and the lowlands of Puna,\n    To Ka-ma'a and the bird-limed tree--\n    Sure route to the potent root of Apua--\n    The up-road to Ku-ka-la-ula,\n    Thence leading to Sulphur-hill:\n    Land where the gods did once dwell!\n    A laud this, voiced by the stranger god.\n\n\nAt the conclusion of this kanaenae Kauhi said to Hiiaka, \"If you are\nthe woman that consumes the forests of Puna, when you travel I will\ngo with you.\" (\"Ina ooe ka wahine ai laau o Puna, ooe hele, oau hele.\")\n\nHiiaka did not wish to offend the aggrieved deity; at the same time\nshe could not consent to his proposition. In this dilemma she did\nher best to soothe his feelings and reconcile him to his lot:\n\n\n    Ku'u Akua i ka hale hau,\n    Hale kan\u00e1ka ole,\n    E noho i ke kai o Ma'a-kua,\n    Alae ia e ke ki ohuohu, e!\n    Pene'i wale no ka iki Akua.\n    Auwe, ku'u Akua, e!\n\n        TRANSLATION\n\n    My god of the chilly mansion,--\n    A house without human tenant,--\n    Abide yet the blasts of the sea,\n    The slap of the broad leafy ti.\n    Such the advice of a lesser god:\n    My tender farewell this to Thee.\n\n\nKauhi was indignant at this evasive dismissal of his entreaty. The\nthought that Hiiaka should countenance his perpetual imprisonment\nin the bleak cliff filled him with rage. With a mighty effort he\nlifted himself and tore away the covering of tree-roots, earth and\nrocks that embraced him until he came to a crouching position. That\nwas the limit of his power: he could do no more. A stony form in the\nmountain wall of Kahana, resembling the shape of a man on all-fours,\nremains to vouch for the truth of this legend.\n\n\n\n\n\n\n\n\nCHAPTER XXI [138]\n\nHIIAKA DESCRIBES THE SCENE BEFORE HER\n\n\nHiiaka constantly showed a lively interest in the important features\nof the landscape, often addressing them as if they had been sentient\nbeings. At Kai-papa'u, looking out upon cape Lani-loa, she greeted\nit as if it had been an old friend of the family:\n\n\n    Lele Lani-loa; ua malie;\n    Ke hoe a'e la ka Moa'e,\n    Ahu kai i na pali;\n    Kaiko'o lalo, e.\n    Ua pi'i kai i uka, e.\n\n        TRANSLATION\n\n    Fly, Lani-loa, fly in the calm.\n    At the moaning of Moa'e, [139]\n    Mist veils the mountain walls.\n    The breakers roll ever below,\n    While Ocean climbs to the hills.\n\n\nThey passed through the lands of Laie, Malae-kahana and Keana\nand at Kahipa they saw the crouching figures of Punahe'e-lapa and\nPahi-pahi-alua, who stole away into the shelter of the pandanus\ngroves without deigning to give them any salutation. At this show of\ndisrespect, Hiiaka called out:\n\n\n    Komo i ka nahele ulu hinalo,\n    Nahele hala o Po'o-kaha-lulu;\n    Oia nahele hala makai o Kahuku.\n    Heaha la ho'i ka hala [140]\n    I kapu ai o ka leo, e?\n    I Hookuli ai oe i ka uwalo, e?\n    E uwalo aku ana au;\n    Maloko mai oe, e!\n\n        TRANSLATION\n\n    We enter the fragrant groves,\n    Hala groves whose heads make a calm,\n    Wild growths by the sea of Kahuku,\n    But what, indeed, are your halas?\n    Shall their murmur forbid you speech?\n    Make you dumb to my salutation?\n    I make this kindly entreaty\n    To you who sit in the grove.\n\n\nThey crossed the Waimea stream on the sand-bar, which in ordinary\nweather dams its mouth and, climbing the rocky bluff Kehu-o-hapu'u, had\na fine view of the ocean surges tossing up their white spray as they\nceaselessly beat against the near-by elevated reef-fringe that parapets\nthis coast, as well as of the Ka-ala mountains, blue in the distance.\n\n(This bluff of Kehu-o-hapu'u until within a few years was the site\nof a little heiau, the resort of fishermen; and in it stood a rude\nstone figure of the fish-god Ku-ula. From the non-mention of this\ninteresting object, we have to argue either that the discovery and\nworship of this idol was of later date than the times of Hiiaka or\nthat she ignored it.)\n\nHiiaka, casting her eye about for objects of interest, was attracted\nby the odd appearance of the lily-like water-plant uki, the detached\nfloating clumps of which looked as if they had been fire-smitten:\n\n\n    Ke ai'na mai la e ka wai\n    Ka maha uki o Ihu-koko;\n    Ke puhi ia la e ka makani.\n    Hako'i ka ua, ka wai iluna:\n    Ke kina'i ia ho'i ka iwi o ka wai a \u00e9ha.\n    E h\u00e1 i ka leo--he leo wale no.\n\n        TRANSLATION\n\n    The lily tufts of Ihu-koko\n    Are gnawed away by the water\n    And thrashed about by the wind.\n    Beat down by the rain from heaven,\n    The wave-ribs are flattened out.\n    Hushed be the voice--merely the voice.\n\n\nFrom the same vantage-ground--that of Kehu-o-hapu'u--Hiiaka not only\nsaw the dash of the ocean against the buttresses of the near-by coast,\nher ears also were filled with a murmurous ocean-roar that gave to\nthe air a tremor like that of a deep organ-tone:\n\n\n    O Wai-alua, kai leo nui:\n    Ua lono ka uka o Lihu'e;\n    Ke wa la Wahi-aw\u00e1, e.\n    Kuli wale, kuli wale i ka leo;\n    He leo no ke kai, e.\n\n        TRANSLATION\n\n    Wai-alua, land of the sounding sea,\n    With audience in upland Lihu'e--\n    A voice that reaches Wahi-aw\u00e1:\n    Our ears are stunned by this voice--\n    The voice, I say, of old Ocean!\n\n\nThe landscape still held her, and she continued:\n\n\n    O Wai-alua, la'i eh\u00e1, e!\n    Eh\u00e1 ka malino lalo o Wai-alua.\n\n        TRANSLATION\n\n    Wai-alua has a fourfold calm,\n    That enfolds and broods o'er the land.\n\n\n\"Let us move on,\" said Hiiaka to her companion, \"there's a pang next\nmy heart. Had I meat in my hand, we'd trudge to a water-spring and\nso be refreshed until we came to the house of a friend. Let us move.\"\n\nFrom the plain near Lau-hulu Hiiaka took a fresh view of Mount\nKa-ala and, in a tone of bantering apology, said, \"Forget me not,\nO Ka-ala. Perhaps you complain that I have not chanted your praises:\"\n\n\n    O Ka-ala, kuahiwi mauna kehau,\n    Ke op\u00fa mai la, la, i Ka-ma\u00f3ha;\n    Poluea [141] iho la ilalo o Hale-auau;\n    Ke kini ke kehau anu o Ka-lena.\n    Akahi no ka nele o ka la pomaikai:\n    Aohe moe-wa'a [142] o ka po nei--\n    Ka moe-wa'a, e!\n\n        TRANSLATION\n\n    Ka-ala, dewy and forest-clad,\n    Bellies the plain at Ma-\u00f3ha,\n    As it slopes to the land below.\n    The cool dew-fall comforts Ka-lena:\n    First pinch this of want mid good luck--\n    No dream of canoe-voyage last night,\n    No dream of disaster at sea.\n\n\nThe story of Cape Ka-ena, that finger-like thrusts itself out into the\nocean from the western extremity of Oahu, touches Hawaiian mythology\nat many points: Its mountain eminence was a leina uhane, jumping-off\nplace, where the spirits of the deceased took their flying leap into\nghost-land. Here it was that the demigod Mawi had his pou sto when he\nmade the supreme effort of his life to align and unite the scattered\ngroup of islands; and here can still be seen Pohaku o Kauai, the one\nfragment of terra firma his hook could wrench from its base. Here, too,\nit was that Pele stood when she chaffed the old demi-god for having\nlured her on, as she supposed, with drum and fife to the pursuit\nof Lohiau; and now her sister Hiiaka stands in the same place. The\nsubject was well worthy Hiiaka's muse:\n\n\n    Lele ana o Ka-ena\n    Me he manu la i ka malie;\n    Me he kaha na ka uwa'u [143] la\n    Na pali o Nene-le'a; [144]\n    Me he upa'i na ke koa'e [145] la\n    Ka ale iwaho o Ka-ieie; [146]\n    Me he kan\u00e1ka hoonu'u la i ka malie\n    Ka papa kea i ke alo o ka al\u00e1;\n    Ua ku'i 'a e ke kai,\n    A uli, a nono, a ula\n    Ka maka o ka al\u00e1,\n    E no-noho ana i ke kai o Ka-peku. [147]\n    Ka-peku ka leo o ke kai--\n    O Hoo-ilo [148] ka malama.--\n    Ke ku mai la ka pauli i kai,\n    Ka hoailona kai o ka aina:\n    A'e kai o Ka-hulu-manu; [149]\n    Kai a moana ka aina.\n    Ahu wale ka pae ki'i,\n    Ka pae newe-newe,\n    Ka pae ma nu'u a Kana-loa:--\n    A he hoa, a oia.\n    Hoohaehae [150] ana ka Lae-o-ka-laau, [151]\n    I kihe [152] ia e ke kai o Wawalu, [153]\n    Na owaewae [154] pali o Unu-lau\n    Inu aku i ka wai o Kohe-iki i ka pali--\n    I ka pali ka wai,\n    Kau pu me ka laau.\n    Hoole ke kupa, hun\u00e1 i ka wai. [155]\n    Eh\u00e1 ka muli-wai, wai [156] o Ka-ena.\n    Ena iho la e ka la o ka Maka-li'i;\n    O-i'o mai ana ke a me he kanaka koa la,\n    Maalo ana i ku'u maka;\n    Me he hauka'i la o ia kalana pali,\n    Kuamo'o loa, pali o Lei-honua.\n    Hiki iho nei no ka hauoli\n    I ka hiki'na mai a nei makani.\n    Heaha la ka'u makana i ku'u hilahila?\n    O ka'u wale iho la no ia, o ka leo, e!\n\n        TRANSLATION\n\n    Ka-ena Point flies on its way\n    Like a sea-bird in fair weather;\n    Like the wings of a swooping gull\n    Are the cliffs of Nene-le'a;\n    Like the lash of the bosen's wings\n    Is the curl of the breaking wave\n    In the channel of I\u00eb-i\u00eb.\n    The gray sand that borders the lava\n    Drinks the waves like a thirsting man;\n    And purple and pink and red\n    Are the eye-spots of the bazalt\n    That gleam in the sea of Ka-peku.\n    The sea gives a querulous tone--\n    The season is that of Ho-ilo.\n    A cloud-pall shadows the ocean,\n    Sure sign of a turbulent sea,\n    Of a tide that will deluge the land,\n    Like the Flood of Ka-hulu-manu.\n    The god-forms stand in due order,\n    Forms that are swollen to bursting,\n    The group on Kana-loa's altar:--\n    Friends, allies, I reckon them all.\n    Cape-of-the-Woods entices us on,\n    Besprayed by the sea of Wawalu,\n    Forefront Unulau's gullied cliffs.\n    I drink of the water distilled\n    By the dripping pali walls,\n    Led forth in a hollowed log.\n    The rustic denies it and hides it:\n    Four water-streams has Ka-ena;\n    And the summer sun is ardent.\n    The blocks of stone, like warriors,\n    Move in procession before me--\n    Pilgrims that march along the crest\n    Of the steep ridge Lei-honua.\n    Ah, a new joy now do I find:\n    It comes with the breath of this wind!\n    And what is my gift in return?\n    To my shame, it's only my voice.\n\n\nThe rocks and huge bowlders that dotted the barren waste of Ka-ena\nseemed to the travelers to glow and vibrate as if they were about\nto melt under the heat of the sun, a phenomenon that stirred the\nimagination of Hiiaka to song:\n\n\n    Liu'a ke kaha o Ka-ena, wela i ka La;\n    Ai'na iho la ka pohaku a mo'a wela;\n    Kahuli oni'o, holo ana i ka malie;\n    Ha'aha'a ka puka one, ki'eki'e ke ko'a,\n    I ka hapai ia e ka makani, ka Malua:\n    O'u hoa ia i ke Koolau, e.\n    A pa Koolau, hoolale kula hulu;\n    Kahea ke keiki i ka wa'a,\n    'E holo, oi malie ke kaha o Nene-le'a;\n    Aohe halawai me ka ino i ka makani;\n    Ka pipi lua o ka ale i ka ihu o ka wa'a.\n    He wa'awa'a [157] ka makani, he naaupo;\n    Ke kai ku'i-k\u00e9, koke nalo ka pohaku!\n    Ke kupa hoolono kai, o Pohaku-o-Kaua'i, [158] e,\n    A noho ana o Pohaku o Kaua'i i kai, e!\n\n        TRANSLATION\n\n    Ka-ena, salty and barren,\n    Now throbs with the blaze of the sun;\n    The rocks are consumed by the heat,\n    Dappled and changed in their color:\n    The sand-holes sink, the coral forms heaps,\n    Urged by the breath of Malua--\n    That fellow of mine from Koolau:\n    When blows Koolau, then bristles the plain.\n    Then calls the lad to the sailor,\n    Speed on while calm is Nene-le'a;\n    Such time you'll meet with good weather;\n    The lap of the sea 'gainst the bow--\n    A most thoughtless, good-natured, wind, that.\n    When choppy the sea, hid are the rocks!\n    A man of the sea art thou, well versed\n    In its signs of storm and of calm,\n    O Rock, thou Rock of Kaua'i!\n\n\n\n\n\n\n\n\nCHAPTER XXII\n\nHIIAKA ADDRESSES POHAKU-O-KAUA'I--THE TWO WOMEN RIG UP A CANOE--SHE\nSALUTES KAENA--SALUTE TO HAUPU--SEES LOHIAU'S SPIRIT FORM\n\n\nHiiaka had large acquaintance with the natural features of every\nlandscape, and if those features were of volcanic origin she might\nclaim them as kindred through her own relationship with Pele. It\nwas hers to find friendship, if not sermons, in stones. This\nPohaku-o-Kaua'i, to whom Hiiaka now addressed herself, though\nin outward form an unshapen bowlder, as we see it today,--the\nvery one that Mawi drew from its ocean-bed with his magic hook\nMana-ia-ka-lani--was in truth a sentient being, alive to all the\nhonor-claims of kinship. To him, in her need, Hiiaka addressed herself:\n\n\n    E Pohaku o Kaua'i i kai, e,\n    A po Ka-ena i na pali,\n    I wa'a no maua\n    E ike aku ai i ka maka o ke hoa,\n    O Lohiau ipo, e!\n\n        TRANSLATION\n\n    O sea-planted Rock of Kaua'i,\n    Night shadows the cliffs of Ka-ena:\n    A canoe for me and my fellow;\n    We would look on the face of our friend,\n    Lohiau the dearly beloved.\n\n\n\"I have no canoe,\" said Pohaku-o-Kaua'i. \"The one I had was wrecked\nin a storm while on a fishing trip. One huge wave came aboard and\nsplit her from end to end. We had to swim for it. But surely, such a\nbeautiful woman as you will have no trouble in finding a canoe. There\nmust be no lack of canoes making the trip to Kaua'i.\"\n\n\"In the lack of a canoe, let us have a plank, such as I see you are\nthere using for a shelf.\"\n\n\"If that will serve you, you are welcome,\" said the old man.\n\n\"We shall also need an outrigger-float for our craft,\" Hiiaka remarked.\n\n\"An ama (outrigger-float) is a thing I lack,\" he answered.\n\n\"You must have some block of wili-wili--such as that one, for instance,\nwhich you use to hold your fishhooks,\" Hiiaka urged.\n\nThe old man was able to meet their demands. The two women then set\ntheir wits to work and finally succeeded in lashing the parts together\nin such fashion as to make something that would serve as a canoe.\n\nHiiaka, as the one in command, sat astern and Wahine-oma'o in the\nbow. As they sailed away Hiiaka saluted Cape Ka-ena in these words:\n\n\n    Holo Ka-ena, la,\n    Me he wa'a kaukahi la i ka malie;--\n    Ka lau hoe, lau hoe o Kua-o-ka-la; [159]\n    Ke kowelowelo [160] la o Lehua, e;\n    O Lehua ho'i, e!\n\n        TRANSLATION\n\n    Ka-ena speeds along\n    A single canoe in the calm;\n    The four hundred rays that dart from\n    The Back of the Sun sink down\n    In the sea at Lehua,\n    The western waves of Lehua.\n\n\nWhen well out in the channel of Kaieie the sight of the famous Hill of\nHaupu, that now appeared to lift its head like a water-fowl stemming\nthe tide, was an inspiration to song. Mingled with the pleasure,\nhowever, was the chagrin and indignation that came from knowing that\nat that very moment her own lehua preserves in Kona were suffering\nravage from fire by the act of Pele:\n\n\n\n\n    O Haupu, [161] mauna ki'e-ki'e,\n    Huki a'e la, pa i ka lani;\n    Waha [162] keiki ma ke kua;\n    Hi'i Ke-olewa [163] ma ke alo;\n    Au ana Ni'ihau i ke kai.\n    Pau a'u lehua i ka manu, e,\n    Pau, e, o a'u lehua, ho'i, e!\n\n        TRANSLATION\n\n    Famed Haupu, the mighty hill,\n    Lifts head till she touches heaven;\n    On her back strapped a suckling child,\n    While she fondles a fleecy cloud,\n    And Niihau swims the ocean tide.\n    Oh, my lehuas! spoiled by the birds!\n    Alas, my lehuas, alas!\n\n\n\"What a notion!\" Wahine-oma'o exclaimed. \"Who in the world is meddling\nwith your lehuas?\"\n\nWhile they were sailing along the precipitous coast of Ka-lalau,\nset in the windward wall of the island, Hiiaka saw standing at the\nmouth of a cave high up on the precipice, the spirit form of one who\nwas no other than Lohiau, and again she was moved to song:\n\n\n    A Ka-lalau, a Ke-\u00e9,\n    A ka pali au i Haena,\n    E peahi mai ana ka lawakua [164] ia'u la;\n    Peahi, e peahi mai ana ka lawakua ia'u.\n    Owau keia, o ka maka o ke aloha, la,\n    O ke aloha, ho'i, e!\n\n        TRANSLATION\n\n    Off the coast of Lalau, off Ke-\u00e9,\n    When nigh the cliffs of Haena,\n    The loved one beckons, he beckons,\n    The loved one beckons to me.\n    I am the one--the eye-scout of love:\n    Love, indeed, is my errand, aye love!\n\n\nThe ghost-form of Lohiau still continued to show itself as they sailed;\nand when it signalled a recognition of Hiiaka by beckoning to her,\nshe could but answer it:\n\n\n    Ua pu'e ia e ke one ka lehua o uka;\n    Ua ho-\u00e1 iki ka ula i ka papa;\n    Ua hun\u00e1 i ke kino i ka pohaku;\n    O ka pua na'e, ke ahu nei i ke ala--\n    Alanui hele o Ka-unu-kupukupu; [165]\n    Hele li'u-l\u00e1 [166] o ka poha-kau, [167] e;\n    Kaulia [168] a ka poha-kau he kilohana [169] ia;\n    He maka'ika'i ia no Ka-hua-nui; [170]\n    He kahiko ia no ka wai o kaunu, [171] e.\n    A kaunu anei, o ke aloha ia?\n    A ia'u la, \u00e9ha oe!\n\n        TRANSLATION\n\n    The upland lehua is clinker-heaped;\n    Wee flame-buds crop up on the plain;\n    The tree-trunk is hidden with rocks,\n    Yet its flowers encarpet the path:\n    The road this that leads to desire--\n    One's travel stays not at twilight,\n    Nor to ease one's back of its load.\n    My journey's to Ka-hua-nui;\n    She is the goal of my passion.\n    If love be the targe of thy aim,\n    And I that targe, ruin awaits thee!\n\n\n\n\n\n\n\n\nCHAPTER XXIII\n\nTHE LAME FISHERMAN--HIS EPIC RECITAL CELEBRATING PELE\n\n\nOn arriving at Haena, Hiiaka did not go at once to Lohiau's place but\nto the house of Malae-ha'a-koa, a man of chiefish rank, and one who had\nthe reputation of being a seer. He was lame and unable to walk. For\nthis reason his wife, Wailua-nui-a-hoano, had carried him down to\nthe seashore and, leaving him there to his fishing, had gone home\nto her work of tapa-making. She was busily wielding the tapa club in\nthe hale kuku kapa while Hiiaka stood outside the enclosure and sang:\n\n\n    Kunihi ka mauna i ka la'i, e,\n    O Wai-aleale, la, i Wai-lua;\n    Huki iluna ka popo ua o Ka-wai-kini;\n    Alai ia a'e la e Nounou,\n    Nalo ka Ipu-ha'a,\n    Ka laula ma uka o Ka-pa'a, e.\n    I pa'a i ka leo, he ole e hea mai.\n    E hea mai ka leo, e!\n\n        TRANSLATION\n\n    The mountain turns the cold shoulder,\n    Facing away from Wai-lua,\n    Albeit in time of fair weather.\n    Wai-kini flaunts, toplofty, its rain-cap;\n    And the view is cut off by Nounou,\n    Thus Humility Hill is not seen,\n    Nor Ka-pa'a's broad upland plain.\n    You seal your lips and are voiceless:\n    Best to open your mouth and speak.\n\n\nThe woman Wai-lua-nui-a-hoano received in silence this sharp reproof\nof her haughty and inhospitable conduct, couched, though it was,\nin the veiled language of symbol. Her eyes left the work in hand and\nfollowed Hiiaka and Wahine-oma'o as they turned and faced the path\nthat climbed the pali wall.\n\nMalae-ha'a-koa, lame, guileless, innocent of all transgression,\nmeanwhile, sat and fished. He had cast afresh his triple-hooked line,\nblown from his mouth into the water the comminuted fragments of the\nshrimps whose bodies baited his hooks and, as he waited for a bite\nhe chanted a song (to the god of good luck) that reached Hiiaka's ear:\n\n\n    Pa mai ka makani o ka lele wa'a, e:\n    Makani kai ehu lalo o ka pali o Ki-p\u00fa.\n    I malenalena i Wai-niha i ka'u makau:\n    He i'a, he i'a na ka lawaia, na Malae-ha'a-koa, e!\n\n        TRANSLATION\n\n    A wind-squall drives the canoes in flight,\n    Dashing the spray 'gainst the cliff of Kip\u00fa.\n    Peace, waves, for my hook at Wai-niha:\n    Come, fish, to the hook of the fisher,\n    The hook of Malae-ha'a-koa!\n\n\nHiiaka's answer to this was a song:\n\n\n    O Malae-ha'a-koa, lawaia o ka pali,\n    Keiki lawaia oe a Wai-niha,\n    Mo'opuna oe a Ka-nea-lani,\n    Lawaia ku pali o Haena;\n    Au umauma o ke ala haki;\n    He i'a na ka lawaia,\n    Na Malae-ha'a-koa, e.\n\n        TRANSLATION\n\n    I hail thee, Malae-ha'a-koa,\n    Thou fisherman of the cliffs.\n    As a youth you fished at Wai-niha;\n    Grandson thou to Ka-noa-lani,\n    Fishing now 'neath the bluffs of Haena,\n    Sometime breasting the steep mountain ladder.\n    Send fish, O Heaven, to this fisherman;\n    Send fish to Malae-ha'a-koa.\n\n\nAs if obedient to the charm of Hiiaka's incantation, the breeze sank\nto a whisper and the ruffled surface of the ocean took on a calm that\nbrought fish to the fisherman's hooks.\n\nMalae-ha'a-koa looked up from his work and, though he did not\nrecognize Hiiaka, he had an intuitive sense that it was her power\nthat had quieted the elements and, with a shrewd insight, he divined\nthat she was of the Pele family. \"It is you then that has made this\nday one of calm;\" and he continued his address in song:\n\n\n    Ooe ia, e ka wahine ai laau o Puna,\n    E ka lal\u00e1 i ka ulu [172] o Wahine-kapu, e;\n    He i'a, he i'a na ka lawaia,\n    Na na Akua wahine o Puna, e.\n\n        TRANSLATION\n\n    Thou art she, O tree-eater of Puna,\n    O branch of Wahine-kapu's bread-tree.\n    Swarm, fish, to the fisherman's hook--\n    Fish for the godlike woman of Puna.\n\n\nMalae-ha'a-koa felt a genial thrill pervading his system; new vigor\ncame to him; he found himself able to stand on his feet and walk. Some\nnew and wonderful power had come into his life. In the first flush\nof his ecstacy, he gathered up his fishing tackle, thrust the hooks\nand lines into his basket and walked triumphantly home on his own\nfeet. Without a word to his wife, he began to tear down a portion of\nthe fence that enclosed the house-lot.\n\n\"What are you about?\" exclaimed his wife; \"tearing down our\nfence!... But what has happened to you? Here you are for the first\ntime in many years able to walk on your feet!\"\n\nThe man made no immediate reply, but kept on with his work. When she\nrepeated her questionings and expressions of wonder, he quietly asked,\n\"Have you not seen two women about the place?\"\n\n\"There were two women who came this way,\" she answered thoughtfully.\n\n\"Would you think it! They were divine beings,\" he exclaimed in a\ntone of conviction. \"We must spread for them a feast. You had better\nprepare some luau.\"\n\nMalae-ha'a-koa himself, alii as he was, with his own hands set about\ndressing and preparing a dog for the oven. This was his own token\nof service. At his command his people brought the material for an\nabundant feast.\n\nHiiaka saw from a distance the smoke of Malae-ha'a-koa's imu and\nrecognized the bustle preparatory to a feast, she exclaimed to her\ncompanion, \"The lame man has saved the day.\"\n\nWhen the repast was nearing its end and the people had well eaten,\nMalae-ha'a-koa and his wife stood forth and led in the performance of\na sacred dance, accompanying their rhythmic motions with a long mele\nthat recited the deeds, the events, the mysteries that had marked\nPele's reign since the establishment of her dominion in Hawaii:\n\n\n    O kaua a Pele i hak\u00e1 i Kahiki,\n    I hakak\u00e1 ai me Na-maka-o-ka-ha'i. [173]\n    Mahuka mai Pele i Hawaii;\n    Mahuka Pele i ona onohi,\n    I na lapa uwila,\n    E lapa i na mahina, la!\n      Elieli, kau mai! [174]\n\n    He kai moe nei no Pele,\n    No ke Akua;\n    He kai hoolale i na moku.\n    Ha'i aku kai i Hana-kahi, [175]\n    I ke one o Wai-olama [176] iluna.\n    Ako ia ka hale [177] a ke Akua;\n    Ke amo 'a la ke ko'i [178]\n    Ke Akua la i uka.\n    Haki nu'anu'a mai ka nalu mai Kahiki;\n    Popo'i aku i ke alo o Kilauea,\n    Ke kai huli i ke alo o Papa-lau-ahi.\n    Kan\u00e1ka hea i ke \u00e1la--\n    Kou pua'a-kanu, [179] Wahine kui lehua\n    Ka uka i Ola'a, ku'u moku lehua\n    I ke alo o Heeia, o Kukuena [180] wahine.\n    Komo i ka lauwili [181] na hoalii\n    I ka nahele o Puna--\n    A'e, a'e a noho.\n    Eia makou, kou lau kaula, la!\n      Elieli, kau mai!\n\n    He kai ehu ko Kohala-loa,\n    Kai apa'apa'a [182] ko ka pali i uka;\n    He kai kiei pali ko Kupehau,\n    Kai pi'i hala o ka aina:\n    Ke popo'i aku la i kai o Maui\n    Ke kai a ka Wahine ali'i,\n    O ke kai kui lehua a Pele,\n    A ko'u akua la, e!\n      Elieli, kau mai!\n\n\nHiiaka was so greatly impressed with this mele that she commanded\nWahine-oma'o to restrain herself and observe the dignity of the\noccasion by eating more quietly. The young woman, thereupon, moderated\nher gusto and concluded her repast with less smacking of the lips;\nand the singers proceeded:\n\n\n    E oe mauna i ka ohu ka pali,\n    Kah\u00e1 ka leo o ka ohi'a, uw\u00e9:\n    Ike au i ke ahi ai al\u00e1,\n    Ka luahine moe nan\u00e1 [183]\n    A p\u00e1pa enaena, wai hau, a wa'a kauh\u00ed. [184]\n    Ilaila Pepe mua, Pepe waena, [185]\n    O Pepe ka muimui-- [186]\n    O kihele ia ulu, [187] ka maka hakaikea\n    O Niheu [188] Kalohe, ka maka kah\u00e1 la.\n      Elieli, kau mai!\n\n    A Moloka'i nui a Hina, [189]\n    A Kaunu-ohua [190] he pali,\n    A kukui o Haupu. [191]\n    Haupu ke akua li'ili'i;\n    Puka mai Pele, ke Akua nui,\n    Me Haumea, me Hiiaka,\n    Me Kukuena, me Okaoka: [192]\n    O ke a ke ahi iki, e a!\n    He onohi no Pele,\n    Ka oaka o ka lani la, e!\n      Elieli, kau mai!\n\n    A Nana'i [193] Ka-ula-hea, [194]\n    A Mauna-lei kui ka lei.\n    Lei Pele i ka i-e-i-e, la;\n    Wai hinu po'o o Hiiaka;\n    Holapu ili o Haumea.\n    Ua ono o Pele i kana i'a,\n    O ka honu o Poli-hua-- [195]\n    Honu iki, a-\u00ef no'uno'u,\n    Kua papa'i o ka moana;\n    Ka e\u00e4 nui, kua wawaka.\n    Hoolike i ka ai na Pele,\n    I na oaoaka oaka i ka lani, la!\n      Elieli, kau mai!\n\n    A Kaua'i, i ke olewa iluna,\n    A ka pua lana i kai o Wai-lua,\n    Nan\u00e1 mai Pele ilaila:\n    E waiho aku ana o Ahu.\n    Aloha i ka wai li'u [196] o ka aina:\n    E \u00e1la mai ana Mokihana,\n    Wai auau o Hiiaka.\n    Hoopa'apa'a [197] Pele ilaila;\n    Aohe kahu e ulu [198] ai.\n    Keehi aku Pele i ka ale kua loloa:\n    He onohi no Pele,\n    Ka oaka o ka Lani, la.\n      Elieli, kau mai!\n\n    Holo mai Pele mai ka Hikina,\n    A kau ka wa'a i Mo'o-kini; [199]\n    Noho ka ua i Kumalae;\n    Ho'ok\u00fa Pele ma i ke ki'i;\n    Noho i ke ki'i a Pele ma,\n    A ka pu\u00e1 o Ko'i. [200]\n    Kanaenae Pele ma ilaila;\n    Ka'i a huaka'i mai Pele\n    A ka lae i Lele-iwi; [201]\n    Honi i ke ala o ka hala,\n    O ka lehua o Mokau-lele; [202]\n    Oia ka Pele a kui la.\n    He kunana hale ka Pu'u-lena,\n    He hale moe o Papa-lau-ahi,\n    He halau no Kilauea.\n      Elieli, kau mai!\n\n    Haule mai Pele mai Kahiki mai;\n    O ka hekili, o ke ola'i, o ka ua loku,\n    O ka ua p\u00e1ka o Ha'i-ha'i-lau-mea-iku\n    O na wahine i ka wao o Mau-kele, la.\n    Ho mai ana Pele li'u la, e;\n    Au miki, au huki ka ale kua loloa;\n    Nu'anu'a ka moana i ka lili [203] o Pele:\n    O ke 'Kua nui ke ku'i la iluna o ka lani;\n    Wahi'a ka papa ku, ka papa i ao'a,\n    Ka papa a Kane ma i he'e ai i Maui.--\n    Ka Haili-opua, [204] ke 'Kua o ka La.\n    A Wai-a-kahala-loa [205] i akea.\n      Elieli, kau mai!\n\n    O Wa'a [206] ka i nan\u00e1 i ka auwa'a lawaia\n    Ku kapa kai, e Kohala,\n    O ke 'Kua lapu, e Pu'u-loa,\n    Ke uwalo la i ka mea hele;\n    Ke Akua kui lehua o Kua-o-ka-la,\n    Kui mai ana i Maka-noni;\n    Ka la pu'u, la helu o pua [207] la'a;\n    Ka la aku ho'i, e Kahuoi, i ka uka anu.\n    E olohe Ko'e-ula, [208] e mauna mai ana\n    Ka hikina o ka La o Kumu-kahi ma.\n    E haliko a'e ana ka a'ama, [209] lele hihe'e;\n    O Kohala ke kaula'i 'na la,\n    E ka la pumehana ole o ka po;\n    O ka la pe' [210] ai, o ke ao kau aku iluna\n    I ka malama, la.\n      Elieli, kau mai!\n\n    He make no Aua'a-hea, i kalua ia\n    I ka pua'a aohe ihi [211] ka lau ahea--\n    Ka ipu kaumaha a ke Akua,\n    Ka mamala kapu a na hoali'i.\n    Ku'i i ka lani ka hekili;\n    O ka ua loku o Ka-ula-hea; [212]\n    O ka oka'i nu'u o ke ao,\n    O Ka-o-mea-lani [213] e ua la:\n    Aha o ka hala ia.\n    L\u00edli ke Akua:\n    Akahi Pele a hokahoka; [214]\n    Akahi Pele la a ne'ene'e; [215]\n    Akahi Pele la a ai pau; [216]\n    I pau i kou hoa, i oni i ke a;\n    I pahoehoe, [217] ai oe i ka mauna.\n    Auhea pahoehoe la?\n    Noho iho la ka lau kaula\n    E ka pau [218] hale o ke Akua--\n    E Kane-ula-a-Pele, [219] o Ku-ihi-malanai-akea, [220]\n    He hoalii na Pele, he noho ana ai [221] laau,\n    Na wahine pule mana, n\u00e1na i papawalu. [222]\n      Elieli, kau mai!\n\n    Kiope, [223] kiope mai ana ke ahi a k\u00e1naka\n    Ilalo o Kilauea, a i ku mau-mau w\u00e1; [224]\n    A ikuw\u00e1 mai ana ka pihe a ke akua\n    Iluna, i ka pali o Mauli; [225]\n    O ka huawai maka [226] i ane'i,\n    O k\u00e1naka nana i huli-pueo[226] ka wai.\n    Pu oe i kau laau me kou makaainana; [227]\n    Hopu au i ka'u laau, hahau [228] i ke Akua.\n    Ku'u'a [229] a'e Pele lapu'u'na [230] Pele;\n    Waiho ana ilalo, lapu'u ka moe,\n    A kau la ilalo la pahoehoe ai oe.\n    Auwe! pahoehoe la, e holo e ka wa'a;\n    E ka'a ka mauna.\n    Ola Hiiaka i ka poli o Pele.\n    Ho'i aku e, ho'i aku iluna i ka mal\u00e1ma.\n    A'ama pi'i a'e iluna i Kauwiki; [231]\n    Iho mai a'ama i ke aka o k\u00e1naka;\n    Ho'oili [232] a'ama, ku i ka laau;\n    Lawe'a a'ama, hao'na i ka eke;\n    Kaohi paiea [233] i ka pola o ka malo;\n    Ku ana paiea ilo' ka unuunu;\n    Lei ana paiea i ka hua limu-kala;\n    Kau ana paiea iluna i ka al\u00e1;\n    Maunu [234] paiea, ha'alele i ka eke.\n\n    Nie [235] au, Moala, ehia inu awa?\n    Eh\u00e1: o E\u00e4, [236] o Honu, [237] o Kukuau, [238] o Hinalea, [239]\n    O ka apu-hihi, [240] o ka hihi-wai; [241]\n    Ei' a'e loli-pua, [242] ei' a'e loli-koko;\n    Ei' a'e loli-ka'e, ei' a'e Lele\u00e4. [243]\n    O Lele\u00e4 makua, makua o Kahi-kona, [244]\n    N\u00e1na i hanu, kaha ka ua koko:\n    Ha'i'na a'e ana ka mana\n    O ke Akua iwaho la, i l\u00edli.\n      Elieli, kau mai!\n\n\nPelei-oho-lani informs me that the following verses are found in\nanother version of this mele immediately following verse 183:\n\n\n    O kukulu ka pahu a ka leo hokiki [245] kanawai,\n    He kua [246] a, he kai [247] oki'a, he ala [248] muku.\n\n        TRANSLATION\n\n    Let the drum, tho torn, snarl out the law\n    Of the burning back, deep ocean's gulf,\n    And God's short bridge to heaven by the bow.\n\n\n\n    Ua lil\u00ed ka lani me ka ua;\n    Ua o'oki ka lani, poele ka honua\n    I ka hanau ana o na hoali'i:\n    Hanau ke kaikamahine ho'onout [249] o ka lani;\n    Hemo mai he keiki kane;\n    Oili ka ua koko iluna.\n    Hanau o Kuwalu [250] me kana kane,\n    O Ku-ihi-malanai-akea:\n    A ai, e Pele, i kou aina--\n    Ai'na ka ohi'a, ka ulu hala i kai o Lele-iwi.\n    He moku Pana-ewa, he oka wale Ka-\u00fa;\n    He pu'u o Pele nui.\n    Kahi, e Pele, i kou aina, hoolewa ke au.\n      Elieli, kau mai!\n\n    Ku i Wai-lua ka pou hale a ka ipo;\n    Hoolono i ka uwalo, ka wawa nui\n    O Ulupo [251] ma oli nei; aohe uwalo mai, e.\n    Aloha ino o Ikuw\u00e1 [252] ma oli nei.\n    Ke lele la ka ek\u00e1 mua, [253]\n    Ka ino a ka makani.\n    Ukiuki, kolo e, Kau-lana,\n    Ka ua lele aku a lele mai:\n    Lele a Puhi-lala, lele a kau-lana--\n    Ka hoaka, [254] e Hiiaka, e!\n    Nowai ke kanaenae?\n    No ka ohana a Haumea ke kanaenae.\n    Ku'u 'a e Kane ke ko'a:\n    I ka ia nei manawa ia.\n    No Pele, no Hiiaka no ka honua,\n    Ka honua ne'i, ka honua lewa,\n    Ka lani iluna.\n    O Ana-ku, [255] ku ka aha iloko:\n    O Haamo [256] he ala i hei a'e ia,\n    He pahu [257] i kula'i 'na, he pa i a'e ia;\n    He kahua i hele ia, he luana mau'u;\n    He kaunana ko, okana piko;\n    He hola moena, he lawe'na ipukai;\n    He ukuhi'na wai, he kaumaha ai:\n    He hain\u00e1 no ka hale, e.\n    Noa, noa ia hale--ua a'e 'a,\n    Ua komohia no wai-honua.\n    Ku ana o halau [258] ololo,\n    Ka hale o Pele i noho ai.\n    Maka'ika'i mai Kini o ke Akua.\n    Ho'i aku e, ho'i aku iwaho 'na!\n    He kahuna pule ole, he li'i pule ole!\n    Mai komo wale mai i ka hale o Pele,\n    O ko'u Akua, la!\n      Elieli, kau mai!\n\n    E kau ana kiko [259] i ke alia kiko;\n    Hele a mo'a [260] kiko akahi nei au;\n    Kaele pu'epu'e, [261] ne'ine'i; [262]\n    Ka-ele pa-kiko-kiko. [263]\n    Ua noa ka aina; e kapu keiki;\n    E kapu ke nui; e kahe na wai;\n    E ka haki ana, ku ka opeope;\n    O Kulipe'e noho i ka Lua;\n    A lele, e, na hoalii o Ku-waw\u00e1;\n    O Ku-haili-moe, o ka naele o Hawaii.\n    Akahi nei au a ho'i aku nei mai ou aku la,\n    A lele pakohana mai.\n      Elieli, kau mai!\n\n        TRANSLATION\n\n    Of Pele, her warfare in Kahiki\n    With her sister Na-maka-o-ka-ha'i;\n    Of her flight to the land of Hawaii,\n    A flight like the eye-shot of dawn,\n    A flight like the lightning's flash,\n    That rivals the full of the moon!\n      Wonder and awe possess me!\n\n    For Pele the ocean sleeps afar,\n    For Pele the godlike one!\n    A surge now cradles the islands\n    And breaks on the land Hana-kahi,\n    O'erflooding the sands of Wai-o-lama.\n\n    God's temple is roofed with the fingers,\n    And the thumb is lifted in earnest prayer\n    By the concourse met in the uplands.\n    High piles the surf that sweeps from Kahiki;\n    It breaks at the foot of Kilauea;\n    Is driven back by the hot lava plates.\n    Now calls from the wayside a human voice;\n    Your suitor, Goddess who rifled the bloom\n    From my Ola'an park of lehua\n    That smile in the lap of Heeia\n    And the wreath-goddess Kukuena.\n\n    What a bestial and nondescript mix-up\n    Embroiled our chief in the thickets of Puna!\n    What a passionate mounting! what a stay!\n    Small show of regard for your fellow peers!\n      Wonder and awe possess me!\n\n    Wild the sea-mist at Kohala-loa,\n    Sea roughed by the breeze from the upper hills,\n    Sea that peeps o'er the cliffs of Kupehau,\n    Invading the groves of pandamus;\n    It reaches the lowlands of Maui--\n    The sea of this Goddess, this Queen.\n    The lehuas are twisted like garlands\n    At the touch of this sea of god Pele;\n    For Pele, indeed, is my god.\n      Wonder and awe possess me!\n\n    Thou mountain wall all swathed in mist,\n    Now groans the mountain-apple tree;\n    I see a fire of blazing rocks;\n    I see an aged dame, who snores\n    On lava plate, now hot, now cold;\n    Now 'tis canoe in shape, well propped,\n    A chock 'neath bow, midships, astern;\n    Needs bail the waist where drains the bilge,\n    Else salt will crust like staring eye--\n    Gray roving eye of lawless Niheu.\n      Wonder and awe possess me!\n\n    On famed Moloka'i of Hina,\n    At the pali of Unu-ohua.\n    Where burn the lamps of Haupu,\n    Assemble the throng of little gods.\n    Then comes forth Pele, a great god,\n    Haumea and Hiiaka,\n    And Kukuena and Okaoka:\n    If the small fire burns, let it burn!\n    'Tis the beaming of Pele's eye,\n    The flashing of heavenly fire.\n      Wonder and awe possess me!\n\n    Now to Nana'i of Ka-ula-hea;\n    At Mauna-lei Pele plaits her a wreath;\n    She plaits it of \u00ed-e-\u00ede;\n    Hiiaka pelts head with ginger cone;\n    Haumea anoints her body;\n    And Pele eats with zest the flesh\n    From the turtle of Poli-hua--\n    A young thing, short in the neck,\n    Backed like a crab from the sea,\n    Like a sea-turtle plated and patterned--\n    Turned into meat for Pele,\n    Food for the heavenly flame.\n      Wonder and awe possess me!\n\n    From the ether above Kaua'i\n    To the blossoms afloat at Wailua\n    Ranges the flight of Pele's gaze.\n    She sees Oahu floating afar;\n    Feels thirst for the wat'ry mirage;\n    Inhales the scent of mokihana--\n    The bath-water of Hiiaka.\n    She once had a contest there;\n    She had no tenant to guard the place.\n    Pele spurns with her feet the long waves;\n    They give back a flash like her eye,\n    A flash that's repeated on high.\n      Wonder and awe possess me!\n\n    When Pele came voyaging from the east\n    And landed at Mo'o-kini--\n    The rain poured down at Ku-malae--\n    Her people set up an image,\n    And there they made their abode,\n    With the workmen who carve the canoe;\n    And they offered prayers and gave thanks.\n    Then Pele led them in journey\n    To the cape of Lele-iwi,\n    Where they breathed the incense of hala.\n    With Mokau-lele's rich lehua\n    Goddess Pele weaved her a wreath.\n    They built a village at Pu'u-lena,\n    Her bedroom at Papa-lau-ahi,\n    A mighty hall at Kilauea.\n      Wonder and awe possess me!\n\n    When Pele fell through from Kahiki\n    Bitter the rain, lightning and quaking--\n    The big-dropped rain that shatters the leaves\n    Of the women folk in Mau-kele's wilds.\n    Pele came in the dusk of the night,\n    With toss and sway of the long-backed waves.\n    The ocean heaved at Pele's rush;\n    The great god thundered in heaven;\n    The strata of earth were uptorn;\n    The reef-plates broken, crushed; and rent\n    Was the surf-plank of Kane at Maui.\n    What a piling of portents by the Sun-god\n    Over the Green Lake Ka-hala-loa!\n      Wonder and awe possess me!\n\n    It was Wa'a gazed on the fishing fleet,\n    His watch-tower the cliffs of Kohala;\n    While the witch-ruler, O Pu'u-loa,\n    Entreated the wayfaring one,\n    And the goddess who gilds the lehua\n    Set aglow Maka-noni's sunlit verge.\n    One day for gath'ring and choosing\n    The flowers devoted to worship,\n    The next day in upland frosty Huo\u00ef.\n    The earth-creatures glimmer and glow\n    While the eastern sun tops Kumu-kahi.\n    Sidewise the black crab springs from his hole\n    And Kohala spreads out 'neath the orb\n    That fails to give warmth to the night,\n    And the Sun hangs low in the sky,\n    And the clouds, they canopy heaven.\n      Wonder and awe possess me!\n\n    Aua'a-hea meets death, spite of\n    Steam-bath,--a boar unpurged of bristles--\n    And poultice hot of aheahea,\n    An herb that serves as a dish for the gods,\n    A tidbit for the king's table.\n    Thunder resounds in the heavens; rain falls,\n    Bitter as tears of Ka-ula-hea;\n    Clouds, torn and ragged, fill the sky,\n    A piled-up ominous cloud-pillar,\n    A fabric reared by heaven's rain-god--\n    A collect of evils was that.\n    The gods were aghast at the scandal:\n    For once Pele found herself duped;\n    For once Pele shifted in bed;\n    For once Pele drank to the dregs--\n    The cup was the brew of her consort;\n    Her bed the spikes of a-\u00e4.\n    Stone-armored, passion had slaked.\n    Where then was her armor of stone?\n    The prophets, in congress assembled,\n    Consult on the rape of the goddess--\n    Red-headed Kane, Ku of the Trade-wind,\n    Compeers of Pele, consumers of trees,\n    The women of eight-fold incantations.\n      Wonder and awe possess me!\n\n    They stamp out the fire in the Pit;\n    \"Stand shoulder to shoulder,\" their cry;\n    \"Shoulder to shoulder,\" echoes the throng\n    On the heights of Mauli-ola,--\n    Where the green leaf distills the water\n    Men search for like hov'ring owls.\n    Chew thou the herb with thy friend,\n    I will offer mine to my god.\n    The fault of Pele's condoned;\n    She lifts herself from her huddle in bed--\n    A couch far down in the Pit--\n    It now becomes plates of smooth lava,\n    How like the flight of a swift canoe\n    Is the flow of the pahoehoe,\n    As the mountain melts and rolls away!\n    Hiiaka, the darling of Pele,\n    Then soars aloft to the realms of light,\n    As the crab climbs up Kau-wiki--\n    The crab retreats from man's shadow--\n    And when these black ones huddle together\n    They are easily clubbed with a stick;\n    Their bodies then are thrust in the bag.\n    As the gray crab tugs at the malo's fold;\n    As he stands mid the heaped-up coral,\n    While round him wave the pods of rough moss,\n    Or he rests on the flat coral plate;\n    As, ta'en from the bag, he's chewed into bait,\n    So men spit forth their bitter words.\n    How many guests at awa, Sir Crab?\n    Four gods, is the answer returned,\n    Tortoise, and Turtle, and Kukuau,\n    And Hinalea, and with them are\n    Apu-hihi and Hihi-wai, along with\n    Loli-pua and Loli-koko,\n    And Loli-ka'e and Lele-\u00e1.\n    Lele-a-makua fathered\n    The fisherman's god, Kahi-kona.\n    When he breathed, red as blood poured the rain,\n    A sign of the power and wrath of the god.\n      Wonder and awe possess me!\n\n    The heavens were turmoiled with rain clouds,\n    The firmament sealed, earth black as midnight,\n    At the birth of the princely ones:\n    The heaven-urging princess was born;\n    Then came forth a man-child, a prince,\n    And the blood-red rain poured down.\n    Then was born Ku-walu and her lord,\n    Mala-nai, the far-breathing Trade-wind;\n    And thou, O Pele, then ate of thy land,\n    Consuming the groves of ohi'a\n    And Lele-iwi's palms by the sea.\n    Pana-ewa still was a park;\n    Ka-\u00fa was made a cinder-patch;\n    By her might Pele threw up a mountain.\n    Overwhelm your lands, O Pele;\n    Let your fire-streams flow!\n      Wonder and awe possess me!\n\n    Her lover's house-post stands in Wai-lua;\n    There Pele hears a call that appeals;\n    'Tis a song voiced by Ulu-p\u00f3.\n    She utters no word to answer\n    This pleading babel of voices,\n    Now comes the first thrill to virgin flesh;\n    Impatient, the princeling crawls on his knees;\n    There's plenteous downfall of tears, as when\n    Rain-columns fall, or men leap and dive,\n    Head-first, feet-first, into the flood.\n    These symbols will tell the tale, Hiiaka.\n    For whom do I make this offering of song?\n    For the ancient stock of Haumea.\n    God Kane planted the coral reefs;\n    A work that done in Pele's time;\n    For Pele, for Hiiaka the land--\n    This solid ground that swings and floats\n    Beneath the o'erhanging arch of heaven.\n\n    At Ana-k\u00fa once met the gods; the road\n    Thither lay through Ha-\u00e1mo;--but now,\n    Its drum is dismantled, its fence o'erleaped;\n    The terrace trampled, a litter of straw,\n    Champed sugar-cane, heaped odds and ends;\n    A spread for mats; a clutter of dishes;\n    There's dipping of water, serving of food.--\n    What a desecration of the house!\n    The house is degraded and trodden;\n    Its tabu place entered, deflowered--\n    Now stands a hall of common resort\n    Where once stood the house of Pele.\n    Now come the Pigmy Gods on a visit.\n    Be off! be gone from the place!\n    A prayerless priest, a prayerless king is yours:\n    Enter not prayerless the house of Pele.\n    For Pele, I swear it, is my god!\n      Wonder and awe possess me!\n\n    The tabu flags fluttered in place, just now;\n    And now, the flags are removed by you.\n    Men parcel the hills in the taro patch;\n    They parcel the clumps in the taro ditch:\n    The land goes free, the children secure;\n    Unvexed be the people; the waters run free;\n    Food-bundles shall bulk in the patch;\n    Kuli-pe'e shall keep to the Pit;\n    The princes of clamor shall fly away.\n    Give place to Ku, the smoother of lands,\n    The planter of forest and field.\n    I go in peace from your presence forth;\n    I came to you in my nakedness.\n      Wonder and awe possess me!\n\n\n\n\n\n\n\n\nCHAPTER XXIV\n\nHIIAKA LEARNS OF THE DEATH OF LOHIAU\n\n\nWith a nice feeling of etiquette, Hiiaka's hosts allowed the day of her\narrival to pass with no inquiry as to the purpose of her visit. But\non the morning of the morrow Malae-ha'a-koa asked the question that\nput himself in sympathetic touch with his guests.\n\n\"I have come to escort Lohiau as a lover to the bed of Pele,\"\nsaid Hiiaka.\n\n\"Lohiau has been dead many days,\" they both exclaimed. \"He took\nhis own life out of a passionate infatuation for one of the Hono-p\u00fa\n[264] women.\"\n\n\"Let that be as it may,\" Hiiaka answered; \"I will go and see for\nmyself.\"\n\nNow Kahua-nui, the sister of Lohiau, had laid his body to rest in a\nsepulcher close to her own residence; but on examination the place\nwas found to be empty. It was evident that the body had been spirited\naway. Hiiaka, turning her gaze to the mountain, discerned a ghostly\nform standing at the mouth of a cave. It was the ghost of Lohiau. In\nan effort to soothe and attract him, Hiiaka, with arms extended and\nface uplifted, in passionate utterance gave vent to her emotions:\n\n\n    Ku'u kane i ka pali o Haena,\n    Mai na aina pali a pau loa,\n    Mai Hoolulu no a Poli-hale la;\n    Ku'u kane ho'i, e-e!\n\n        TRANSLATION\n\n    At last, my dear man, at last,\n    On this rugged cliff of Haena!\n    I have searched the whole mountain side,\n    From Ho'o-lulu's booming fall\n    To Poli-hale's buttressed flank.\n    I have found thee at last, my man!\n\n\nAgain she scanned the lineaments of the shadowy form if she might find\nthere the picture her mind had imaged. At second view, the ghostly\nunreality of the tenuous image so greatly shocked her imagination by\nits contrast to her ideal of a true flesh-and-blood lover, that she\namended her first utterance:\n\n\n    Aole a'e nei ke kane,\n    He hoa pili no ke ahiahi,\n    He hoa kaunu no ke aumoe,\n    No ka waena po loloa\n    O ke hooilo, la:\n    Ku'u kane ho'i, e-e!\n\n        TRANSLATION\n\n    This, surely, is not the lover\n    To cling to one in the twilight,\n    To fondle in the midnight watch\n    Of a long, long, wint'ry night.\n    Where, oh where art thou, my man?\n\n\nA creepy thrill came over Hiiaka as she saw the bloodless lips open\nand heard these answering words from the mouth of the weird object\nthat stood on the pali wall:\n\n\n    Ku'u wahine, e-e!\n    Hoohewahewa oe ia'u, la.\n    Eia au la i Ka-lalau, e-e;\n    I ka pali au o Hoo-lulu, la;\n    Ku'u wahine ho'i, e-e!\n\n        TRANSLATION\n\n    Alas, my woman, alas!\n    You wail in soul-recognition.\n    I was yonder at Ka-lalau,\n    Or some time perched at Ho'o-lulu.\n    Surely thou art the woman, thou!\n\n\nWith the desire to soothe the bewildered soul Hiiaka again spoke:\n\n\n    Ku'u kane i ka makani Kilihau, [265] Kili-opu, [266]\n    Ke pu'e [267] ka wai o ka mauna;\n    He mauna pali no Ka-lalau\n    A maua e hele ai--\n\n    Me oe, me ke kane la, ku'u kane,\n    Ku'u kane o ka wa po wale,\n    O ku'u wa iluna o ke alo la--\n    Ku'u kane ho-i, e!\n\n        TRANSLATION\n\n    My man of the wind-driven mist,\n    Or rain that plunges clean as a diver,\n    What time the mountain stream runs cold\n    Adown the steps at Ka-lalau--\n    Where we shall ere long climb together,\n    With you, my friend, with you,\n    Companion of the pitchy night,\n    When heavenward turns my face--\n    Thou art, indeed, my man.\n\n\nA moment's pause and she resumed:\n\n\n    E ku'u kane, e-e,\n    He leo e wale ho'i kou,\n    He leo no ka hanehane, [268]\n    No ka pololei [269] kani kau mauna o uka la;\n    Ku'u kane ho'i, e-e!\n\n        TRANSLATION\n\n    Alas, my man, alas!\n    How altered is your voice,\n    Changed to the trilling note\n    Of the plaintive Pololei\n    That trills on the mountain ridge:\n    Yet thou art, indeed, my man!\n\n\nKahua-nui was greatly moved when she heard the words of Hiiaka and\nsaid, with emotion, \"It is evident you loved my brother, that handsome\nfellow--dead! If only the woman had been like you! What a pity that\nhe should have wasted himself on such a good-for-nothing!\"\n\n\"Tell me, pray, where did you lay your brother's body?\" asked Hiiaka.\n\n\"Yonder,\" said she, pointing to a grass house. \"Lima-loa, who hails\nfrom Kauna-lewa, in Mana, bound on the thatch. That job completed,\nhe went away with all the men of the place to bewail him. We two women\nalone remain to keep watch over him. There he lies and we stand guard\nover his sepulcher.\"\n\nThen Hiiaka, girding herself with her divine attributes as a goddess of\nKilauea--the power which, on occasion, availed to flood the plains of\nPuna with sounding plates of pahoehoe, or to heap up the rugged a\u00e4 at\nMaukele--reached into the sepulcher in search of Lohiau's body. But\nit was not there. It had been stolen away by the two mo'o-witches\n(Kilioe and Ka-lana-mai-nu'u) and lodged in a cave high up in the\ninaccessible mountain side.\n\nThe emotions of Hiiaka at this turn of events found expression in song:\n\n\n    A Lima-loa [270] i ke kaha\n    O Kauna-lewa ho'i e-e:\n    Ako Mana i ka hale ohai--\n    Aina ko hele la, e-e,--\n    Hoopunipuni i ka malihini:\n    Puni ho'i au, e-e!\n\n        TRANSLATION\n\n    The deed this of Lima-loa,\n    That wonder-monger who works\n    In the barren land of Man\u00e1;\n    Who roofs Man\u00e1 with ohai--\n    One there munches cane as he plods.\n    His to deceive the stranger;\n    I'm the victim of his deceit!\n\n\nHiiaka, at the mention of Lima-loa and the part he had taken\nin constructing the house that served as a sepulcher for Lohiau,\njumped to the conclusion that he had been the body-snatcher of\nLohiau. Kahuanui strongly dissented from this view. \"There can be no\ndoubt,\" said she, \"that my brother's body lies in that sepulcher at\nthis very moment. That is the reason for my keeping guard over the\nplace. But why stand we here? Let us go to my home.\"\n\nAs Hiiaka went with her she again had sight of the ghost-form of Lohiau\nstanding in the door of the cavern, and she addressed to him this mele:\n\n\n    Ako nanani maka i Wawae-nohu, [271] e-e;\n    Me he nanai hale la Ka-ula i ke kai;\n    Ke amo a'e la i ka lima o Kaunu-lau, e-e;\n    Ke hoa la i ke kua o Lei-no-ai--\n    He ai aloha na olua, e-e!\n\n        TRANSLATION\n\n    His airy phantoms queer the eye\n    At Wawae-nohu, and yon islet\n    Ka-ula, like a lanai, looms at sea;\n    While lifts the hand of Kauna-la'a\n    To smite the back of Lei-no-ai:\n    The sight enchants you twain.\n\n\nHiiaka paused for a moment and then continued in a reflective mood:\n\n\n    O Ka-ula nui ka i akaka,\n    Ua po Ka-halau-a-ola [272] i ka noe;\n    O ka manu na'e ke lele nei\n    Kai luna o Wa'a-hila, la;\n    Ke noho la i Lei-no-ai:\n    He ai aloha keia ia oe la, e-e!\n\n        TRANSLATION\n\n    Famous Ka-ula looms crystal clear;\n    Misty and dark the Temple of Health:\n    Yet the birds keep flying around\n    And about the hill Wa'a-hila.\n    They settle at Lei-no-ai,\n    A sight most pleasing to you.\n\n\nHiiaka now perceived two female figures squatted at the entrance of\nthe cavern, which they had carefully blocked and were guarding. These\nwere the creatures that had stolen away the body of Lohiau. She at once\nraised her voice and addressed them with this threatening language:\n\n\n    E Aka, e Kilioe-i-ka-pua, e-e!\n    Na wahine kapa ole e nene'e wale nei\n    I ka hapapa ku'i opihi,\n    O ka luna i Hala-aniani, [273] la;\n    Na wahine kapa ole.\n\n        TRANSLATION\n\n    Ah!--Aka, and you Kilio\u00eb,\n    Dowered with flowerlike beauty,\n    You women with naked bodies,\n    Who sometime flit o'er the reef-plates,\n    Now squat over Hala-aniani!\n    You shameless, you naked ones!\n\n\nThe magic of these words worked their death-purpose. The way to the\nsepulchral cave was now unobstructed. As they came, however, to the\nbase of the cliff, they found that the ladder had been removed--the\nmischievous work of the witches. Wahine-oma'o was aghast. \"There is\nno ladder for us to climb up by,\" said the woman.\n\n\"Turn your face to the cliff,\" was Hiiaka's answer.\n\nThe girl did so and used her best efforts to climb the mountain\nwall. The day was far spent and darkness would soon come on. Thereupon\nHiiaka invoked the Sun, bidding it stand still at the mouth of the\nriver Hea:\n\n\n    E Kini, e hiki i Kauai, i kou aina;\n    O koa maka-iwa [274] o Halawa, [275]\n    Paia Kona i ou kino,\n    Akua nui o Hiiaka, la.\n    Hiki e, pi'i e, iho e!\n    E kau i ka muli o Hea; [276]\n    Kau malie oe, e ka La!\n\n        TRANSLATION\n\n    Come to your land to Kauai, ye hosts!\n    Ye warrior-gods, keen eyes of pearl!\n    Put forth your strength, O Kona--\n    The mighty goddess Hiiaka!\n    I bid you rise, climb, and descend!\n    Now stay your flight, O Day!\n    Stand still, O Sun, o'er Hea's water!\n\n\n\n\n\n\n\n\nCHAPTER XXV\n\nHIIAKA UTTERS MANY PRAYERS TO RESTORE LOHIAU TO LIFE\n\n\nBefore proceeding to her task Hiiaka instructed Malae ha'a-koa to\ncall in the guards stationed at Lohiau's sepulcher and to keep the\nhula going for the next ten days as an attraction to draw off the\npeople from playing the spy on her performances.\n\nHiiaka and her companion conquered the impossible and scaled the\nmountain wall as if their feet had the clinging property of the\nfly. Lohiau's ghost would have escaped, but with birdlike quickness\nshe caught it. At her command Wahine-oma'o gathered certain aromatic\nand fragrant herbs of the wilderness, and having made a fire, they\nbruised and warmed the samples and spread them upon a sheet of leaves.\n\nWhile Wahine-oma'o kept fast hold of the feet, Hiiaka forced the\nsoul-particle to pass in through one of the eye-sockets. It went\nas far as the cavity of the chest, then turned back and strove to\nescape. Hiiaka guarded the ways of exit and with skillful manipulations\ncompelled it to go on. Reaching the loins, it balked again; but\nHiiaka's art conquered its resistance and the human particle extended\nits journey to the feet. There was a twitching of these parts; the\nhands began to move, the eye-lids to quiver; breath once more entered\nthe body. They lifted and laid it on the blanket of aromatics and\nrestoratives, swathing it from head to foot.\n\nHiiaka set a calabash of water before her and, addressing Wahine-oma'o,\nsaid, \"Listen to my prayer. If it is correct and faultless, our man\nwill live; but if it is wrong or imperfect, he will die.\"\n\n\"He will not survive,\" replied Wahine-oma'o gloomily.\n\n\n    Kuli ke kahuna i-mua\n    Ia ku'i, nei, anapu, iluna, ilalo\n    O Hana-ia-ka-malama, [277] o Mai-u'u, [278] o Ma-a'a,[278]\n    O Nahinahi-ana, [279] awihi, kau Kanaloa--\n    He akua, ua lele i ka lani,\n    Me Kuhulu ma [280]--o ka hanau a Kane, [281]\n    A na Wahine: [282]--o na Wahine i ka pa'i-pa'i: [283]\n    O Pa'i-kua, [284] o Pa'i-alo, [285] o Pa'i-kau-hale; [286]\n    O loiele ka aha, [287] o lele wale [288] ka pule,\n    A pa ia'u, pa ia oe; [289]\n    Halulu i ka manawa, he upe,\n    He waimaka--he waimaka aloha, e-e!\n      I e-e, holo ho'i, e-e!\n\n        TRANSLATION\n\n    Stand to the fore, O Priest; shrink not\n    Tho thunder's growl and lightning's flash\n    Fill heaven's vault above, below.\n    Come Mistress of tabus; come ye who string leis,\n    And the Goddess who mixes the dyes.\n    Kanaloa, alert, soars aloft,\n    With hairy Ku,--the offspring of Kane--\n    And the Women who cheer with a touch,\n    On the back, the chest, or knock at the door;\n    Lest the charm depart, the prayer go wrong,\n    With damage to me and damage to you--\n    A pain in the head, a drooling nose,\n    A shedding of tears--of love and regret.\n    Now let the prayer speed on its way!\n\n\n\"How was my prayer?\" asked Hiiaka, turning to Wahine-oma'o.\n\n\"It was a good prayer,\" she replied. \"Its only fault was that it sped\non too quickly and came to an end too soon.\"\n\n\"In its haste to obtain recovery, no doubt,\" said Hiiaka.\n\n\"Perhaps so,\" the woman replied.\n\n\"Listen now to this prayer,\" Hiiaka said. \"If it is a good prayer\nour man will recover:\"\n\n\n    A luna i Wahine-kapu, [290]\n    A Kilauea i ka Lua;\n    A lele, e, na Hoalii, [291]\n    O Ku-wa'a, [292] o Ku-haili-moe, [293]\n    O ka naele [294] o Hawaii.\n    E hi'i kapu o Kanaloa,\n    O Kui-kui, [295] o Koli-koli, [296]\n    O Kaha-ula, [297] o ka oaka kapa ulaula,\n    Kapa eleele, o Kapa-ahu, o Lono-makua, [298]\n    O ke oahi maka a ka Ua la, e-e!\n    I e, holo e-e!\n\n        TRANSLATION\n\n    Ho, comrades from the sacred plateau!\n    Ho, comrades from the burning gulf!\n    Hither fly with art and cunning:\n    Ku, who fells and guides the war-boat;\n    Ku, who pilots us through dream-land;\n    All ye Gods of broad Hawaii;\n    Kanaloa, guard well your tabus;\n    Candle-maker, Candle-snuffer;\n    Goddess, too, of passion's visions;\n    Lightning red all heaven filling--\n    Pitchy darkness turned to brightness--\n    Lono, come, thou god of all fire;\n    Come, too, thou piercing Eye of Rain:\n    Speed, speed my prayer upon its quest!\n\n\n\"How is my prayer?\" said Hiiaka, turning to her companion. The answer\nwas the same as before.\n\nHiiaka devotes herself to gentle ministrations of healing; but\nwithout intermitting the chanting of prayer-songs, the burden of\nwhose petition is that the Spirit of Health shall prevail in Lohiau\nand restore him completely. After again sprinkling the body with\nwater from the calabash, she breaks forth:\n\n\n    Ia ho'uluulu ia mai au,\n    E Kane-kapolei [299] imua e-e;\n    Ia ulu Kini o ke Akua, la;\n    Ulu mai o Kane, o Kanaloa--\n    O Hiiaka, kaula mana ia, e-e,\n    Nana i ho'uluulu i na ma'i--\n    A a'e, a ulu, a noho i kou kuahu.\n    Eia ka wai la, he Wai Ola, e-e!\n      E ola, ho'i, e-e!\n\n        TRANSLATION\n\n    Come, enter, possess and inspire me;\n    Thou first, God of the flowery wild;\n    Ye roving sprites of the wildwood;\n    And master gods, Kane and Loa;--\n    Hiiaka, who calls you, lacks not\n    In power to heal and inspire--\n    Pray enter, and heal, and abide\n    In this one, your patron and guard.\n    Here is water, the Water of Life.\n      Give us this Life!\n\n\nAs in archery the character of the arrow, the skill of the archer,\nand the caprice of the air-currents that blow athwart the course of\nthe arrow's flight may severally or collectively make or mar success,\nso likewise with the kahuna and his praying, success or failure were\nspelled by the quality of his prayer-shaft, by the manner of his\nutterance of it, and lastly, by the physical and moral state of the\natmosphere as to the existence or absence of noise and disturbance.\n\nIt was not, then, through a mere silly curiosity or pride of utterance\nthat Hiiaka appealed to her attendant to learn what she thought of\nher prayer. Nor was it a vain and meaningless compliment when the\nlatter declared the prayer to be good, the conditions favorable. At the\nsame time she could not repress the criticism that from her emotional\nstand-point of view, the prayer seemed short.\n\nAgain Hiiaka sprinkled the body with water from the calabash while\nshe uttered this prayer-song:\n\n\n    Eia ana au, e Lak\u00e1, [300]\n    Kane a Ha'i-wahine [301]--\n    Ha'i pua o ka nahelehele,\n    Haki hana maile o ka wao,\n    Houluulu lei, ho'i, o Lak\u00e1;\n    O Hiiaka, kaula mana ia, e-e,\n    Nana i ho'ouluulu na ma'i.\n    A a'e, a ulu, a noho i kou kahu:\n    Eia ka Wai la; he Wai Ola, e-e!\n    E ola, ho'i, e-e!\n\n        TRANSLATION\n\n    Here stand I in stress, Lak\u00e1,\n    Thou husband of Haina-kolo.\n    What flowers have I plucked in the wild,\n    What maile stripped in the forest,\n    To twine into wreaths for Lak\u00e1:\n    Thus toiled the seer Hiiaka;\n    And her's was the magic of cure.\n    But come thou, mount, enter, possess;\n    Give life to thy servant and priest.\n    Here's water, the Water of Life!\n      Grant life!\n\n\nThe work of completely restoring Lohiau by the necromancies of the\nkahuna, like a process of nature, required the ripening hand of\ntime. The utterance of prayer must be unremitting.\n\n\n\n\n\n\n\n\nCHAPTER XXVI\n\nHIIAKA CONTINUES HER PRAYERS\n\n\nWhile Hiiaka in her ministrations did not omit anything that might\naid and expedite Lohiau's physical recovery, her chief reliance was\nin the spiritual aid of the gods; for which purpose prayer followed\nprayer like the pictures in a moving show:\n\n\n    HE MELE KUNIKUNI NO LOHIAU\n\n    Kulia, e Uli, [302]\n    Ka pule kanana ola i mua o ke kahuna:\n    Kaulia i ke Alohi-lani; [303]\n    Kulia i Kupukupu o-luna nei.\n    Owai Kupukupu? [304]\n    O Ilio uli, [305] o Ilio mea, [306]\n    O Ku-ke-ao-iki; [307]\n    O Ku-ke-ao-loa; [308]\n    O Ku-ke-ao-poko; [309]\n    O Ku-ke-ao-apihapiha [310] o ka lani;\n    O ke Kan\u00e1ka [311] o ka mauna;\n    O na hoa o ka ulu [312] laau;\n    E ku ai, e hina [313] ka omaka [314] e pule.\n    Ua kana: [315] kahe ka wai, [316] e Ka-hoalii; [317]\n    Moku i ka piko, [318] e.\n    O imi, imi, o nalowale, i loa'a e--\n    Loa'a kau hala, uku i ka oiwi.\n    No ke aloha i kono, haele maua;\n    I ike aku au i ka uw\u00e9 ana iho, e.\n    Eli-eli kapu, eli-eli noa. Ua noa-a!\n\n        TRANSLATION\n\n    Attend, o Uli: a prayer this for life,\n    Poured forth in the house of the priest.\n    Let it touch the hearts of the shining band,\n    The princes who rule in the heavenly courts.\n    Who is this healer named Kupukupu?\n    His are the soot-black swine, the yellow dog;\n    The tiny cloud-bud and the cloud full-blown;\n    The cloud quick with rain, and the sky\n    That is mottled and checkered with clouds;\n    The tall Man, the Lord of the Mountain;\n    His fellows who rest in the tree-shade--\n    Bent-kneed, they pray in their forest-temple.\n    Suffice it: here's flowing bowl, Hoalii.\n    Seek the God; stay not till you find him.\n    If at fault, an offering this for your flesh.\n    The twain of us came at the call of love,\n    That my tears might pour with the others.\n    Profound the tabu; profound be the peace!\n    It is peace!\n\n\nPrayer followed on the heels of prayer:\n\n\n    Kulia, e Uli, [319] ka pule kanaenae ola;\n    Kulia i ke Alohi-lani.\n    U\u00ef 'a kupua o luna nei:\n    Owai kupua o luna nei?\n    O Ilio-uli [320] oka lani;\n    O Ilio-mea, [321] o Ilio-ehu; [322]\n    O Ku-ke-ao-iki; [323]\n    O Ku-ke-ao-loa; [324]\n    O Ku-ke-ao-poko; [325]\n    O Ku-ke-ao-awihiwihi-ula [326] o ka lani;\n    O K\u00e1naka [327] o ka mauna,\n    Na Hoa [328] hele o ka ulu-laau;\n    Na Keo-lani, [329] i ku ai, e Laka;\n    O Maka'a-pule. [330]\n    Kahe ka wai o na Hoalii;\n    Nei wale ka pili moku;\n    Wawa, kupina'i, kuwawa o Ku-haili-moe; [331]\n    O Ha'iha'i-lau-ahea; [332]\n    O na Wahine [333] i kapa ku, i kapa eleele--\n    Na ke aloha i kono e hele;\n    Hele mai la au, o Hiiaka,\n    I ke aloha a ka hanau:\n    Hanau ke ola;\n    A ola, a ola, e-e!\n\n\nThis mele-pule, though closely resembling, in many parts identical\nwith, that on page 144 seems worth reproducing here.\n\n        TRANSLATION\n\n    Speed, O Uli, this prayer for health;\n    Give it wings to the heavenly courts.\n    The question is asked the shining band:\n    Who are the spirits of power up here?\n    The azure Cloud-god that floats on high;\n    God Ku of the Cumulus cloud-bank;\n    Ku of the Mackerel-patch\u00e9d sky;\n    Ku of the Cloud that roofs the horizon;\n    Ku, the Cloud-god sailing apart;\n    And Ku, the Cloud-god, ruddy and ragged;\n    The Heroes, too, who dwell in the mountains,\n    Our Comrades they, who range the forest;\n    Women-gods of the ether who heal--\n    Powers that hold with thee, God Lak\u00e1:\n    He gives men the rich-ripe mountain-apple.\n    The Gods pour out their healing water;\n    The bunchy thatch-grass waves in awe;\n    God Echo whose voices rumble afar;\n    And the Landscapist Ku and the Princess\n    Who plucked and ate the fateful ulei.\n    The women who sit in the outskirts,\n    All clad in robes of funeral black--\n    Great love has prompted their coming.\n    I Hiiaka, the shadow, have come,\n    From love to my birth-mate, my sister.\n    Be this, then, the birth-place of life!\n    Oh for life! for life! give us life!\n\n\n\"How is it with you, O Lohiau?\" inquired Hiiaka.\n\n\"Continue to kneel at the shrine. Prostrate yourself at the lake of\nour mistress,\" answered Lohiau.\n\nThereupon, Hiiaka, greatly encouraged, resumed her praying and chanted\nin a clear tone:\n\n\n    A ka luna i Kilauea,\n    A Wahine-kapu i ka Lua;\n    Kapu na papa elima o ka Lua;\n    Kapu Kilauea i ke ahi a ka Wahine--\n    Kapu ia Ka-moho-alii, he alii hanau kapu.\n    E ho'i au e ike me ku'u haku.\n    Ke haku'iku'i mai nei ka lani;\n    Owaow\u00e1 ka honua;\n    Ua moe k\u00e1naka kai o ka honua;\n    Ua ala kukui a Kane.\n    Kane-po, hooulu mai;\n    He hiamoe kapu kou hoala ana.\n    E ala e, Kahiki-ku;\n    E ala e, Kahiki-moe;\n    E ala ho'i au, ua hiki mai oe;\n    Ua ala ka lani, ua ala ka honua;\n    Ua ala ka uka, ua ala ke kai.\n    Akahi la o ke aloha i hiki mai ai;\n    Ke ho'onaue nei, naue ku'u houpo.\n    I ka houpo ka lele hewa a Kane;\n    Ilaila ke kia'i ho'iho'i aina.\n    Ala a moe i ke ka'i o ko haku;\n    Ala mai no, e!\n    Eia au o Hiiaka.\n    Ala mai, ho'i!\n    (I e! Holoe!)\n\n        TRANSLATION\n\n    On the heights about Kilauea;\n    With the sacred dame in the Pit --\n    Five tabu strata has Kilauea;\n    Tabu's the Pit through the Goddess' fire;\n    Tabu hedges round Moho-alii--\n    A tabu god was he from his birth.\n    To these will I go with my lord.\n    The heavens above are in turmoil;\n    The earth beneath is riven;\n    The Sea-powers of earth are sleeping;\n    The Torch of Kane has risen:\n    O God of the Night, inspire me!\n    Thy sleep needs a sacred waking.\n    Awake, O Kahiki-ku!\n    Awake, O Kahiki-moe!\n    I, too, will awake at thy coming.\n    The heavens are awake, and the earth\n    Is astir from mountain to sea.\n    To-day comes the first pang of love;\n    My heart, my heart, how wildly it moves!\n    My breast is torn, torn by God Kane.\n    In the breast lurks the mischief of Kane--\n    The heart is the fortress of Honor's guard.\n    Awake! repose in thy sovereign's care.\n    I pray thee awake!\n    Here am I, Hiiaka.\n    Awake, I beg and entreat thee!\n    Let my prayer speed its way!\n\n\nTo the grist of prayers which Hiiaka, with chanting tone, had already\nbrought to the prayer-mill of the gods, she now added, or--following\nthe figure employed by the Hawaiian narrator--laid on the altar of\nthe gods [334] (uhau) the following; her mental attitude being that of\none who was angling--again to borrow the Hawaiian figure--literally,\nfishing (paeaea) [335] for a favor, a benefit:\n\n\n    Ke hooulu au, e Kane-kapolei, i mua,\n    I o ulu Kini o ke Akua;\n    Ulu mai o Kane, o Kanaloa.\n    O Hiiaka au la, o ke kaula, a ke kahuna,\n    Nana i hana, nana i hooulu;\n    A hooulu au i ke ola, a he ola no;\n    He ola ho'i kou, e Lohiau-ipo i Haena;\n    A ola ho'i, he ola;\n    He ola nui, he ola iki;\n    He ola a kulia i ka nu'u;\n    A ola oe, e Lohiau-ipo.\n      I e! holo e!\n\n        TRANSLATION\n\n    To the temple, its healing rite,\n    I summon you, Kane-kapol\u00e9i;\n    Pray gather, ye Wilderness Host;\n    Come Kane, and come Kanaloa;\n    Hiiaka, prophet and priest, am I:\n    It is mine to inspire, to perform:\n    I have striven for life and life came--\n    Your life, Lohiau of Haena--\n    Aye, life, life indeed;\n    Life in its fullness, life in detail;\n    Life to stand at the temple shrine:\n    Such life be yours, beloved Lohiau!\n    Urge on; let the cure work!\n\n\nHiiaka chanted also another prayer:\n\n\n    E Lono, e Lono, e Lono-ku-lani,\n    E Lono noho i ka wai,\n    O houlu oe, o inana oe;\n    Hoinana i ke ola;\n    Ho'opu'epu'e ana oe i ka wai,\n    I ka Wai, ka Wai Ola a Kane,\n    Ka Wai Ola a Kanaloa,\n    I ka Hikina, i ke Komohana--\n    I wai hua, i wai lani!\n    I e, holo e!\n\n        TRANSLATION\n\n    O Lono, Lono, God Lono on high,\n    Lono, whose realm is the watery vast--\n    Inspirer, promoter, art thou;\n    Give aid to this work of perfect cure;\n    Thou givest life's magic to water,\n    The living water, Water of Kane,\n    The living Water of Kanaloa,\n    Which flows in the east, flows in the west,\n    In the bubbling fount, in heaven's rain.\n    Speed now, urge on the cure!\n\n\nPrayer quickly followed prayer, like the moving pictures in a\nshifting scene:\n\n\n    Eia ana au, e Lak\u00e1, [336]\n    Kane a Ha'i-wahine;\n    Ha'i pua o ka nahelehele,\n    Ha'i hana maile o ka wao,\n    Houluulu lei ho'i o Lak\u00e1;\n    O Hiiaka kaula mana ia, e;\n    Nana i ho'uluulu na ma'i;\n    A a'e, a ulu, a noho i kou kahu.\n    Eia ka wai la, he Wai ola, e!\n    E ola, ho'i, e-e!\n\n        TRANSLATION\n\n    Here stand I in stress, Lak\u00e1,\n    Thou husband of Ha'inakolo;\n    What flowers have I plucked in the wild,\n    What maile stripped in the forest,\n    To twine into wreaths for Lak\u00e1!\n    Thus toiled the seer Hiiaka;\n    For hers was the magic of cure.\n    But come thou, mount, enter, possess;\n    Give life to thy servant and priest.\n    Here's water, the Water of Life!\n    Grant life in abundance, life!\n\n\nThe conclusion of this prayer saw Lohiau quite restored to\nconsciousness, but in a state of utter bewilderment as to his\nsurroundings. He found himself most unaccountably in a small rocky\nchamber with two women who were utter strangers in attendance on\nhim. Before him, as he looked out, hung the apron of a mountain\nprecipice, while in the distance and far below tossed the ocean,\na familiar sight that called him back to earth at once, stirring\npleasant fancies in his mind and waking in him a yearning for the sea.\n\n\n\n\n\n\n\n\nCHAPTER XXVII\n\nTHEY DESCEND FROM THE CLIFF BY RAINBOW BRIDGES--LOHIAU, RESTORED,\nGOES A-SURFING\n\n\nHiiaka's work of healing was now accomplished. She had seen the cold\nand withered form gain fullness, warmth and color; been cheered by\nthe o\u00f6-a-moa, the crowing sigh that came with the inrush of air to\nthe lungs--and now he stood before her in physical perfection.\n\nThe question--asked by Wahine-oma'o--how they were to climb down from\ntheir inaccessible position was answered by the sudden appearance of\nthree rainbows that arched themselves conveniently at their feet,\nand on these, as on ladders, they climbed from the dizzy height to\nthe sleeping village below. Under the priestly guidance of Hiiaka,\nthey all now resorted to the ocean and with the aid of its waters\nperformed the rite of cleansing from the ceremonial defilement that\ncame from the touch of a corpse. With this cleansing each one of them\nseemed to have a new birth of physical perfection. As they came up\nout of the water their bodies seemed actually to glow with a fresh\nand radiant beauty.\n\nThe touch of salt water woke in Lohiau a longing he could not\nresist. He took his surf-board and, with face to the incoming rollers,\nmade for the open sea. The place was one where he had often sported\nbefore, prescriptive custom having in fact set it apart for the\nexclusive use of the chiefs.\n\nThe \"fish\"--as the Hawaiians called the Milky way--was already\ndeclining in the west and beginning to pale at the approach of a new\nday, and Lohiau still rode the waves.\n\nThat same night Kahua-nui, Lohiau's sister, woke from her sleep with\na start. She went out of doors and, lifting her eyes to the mountain\nwall, saw a light gleaming in the cave where lay her brother's\nbody. She rubbed her eyes to remove the cobwebs of sleep--yes,\nthere it was, a quivering light, set like an eye in the socket of\nthe mountain wall, and figures moving about. She rushed back into\nthe house where slept her husband and stirred him with her foot.\n\n\"What are you about!\" demanded the man. \"Do you want to kill me?\"\n\n\"Get up; there's a fire burning in the cave, up the mountain. Come!\"\n\n\"What crazy fit possesses you,\" muttered the man as he went out. \"To\nknock my wind out with such a kick!--and there's no fire up there,\nmerely a star sinking in the west. That's all there was to it. Go\nto bed!\"\n\nThe woman was silenced but not convinced. Her sleep continued to be\nbroken. She fancied that she heard a human voice calling to her; yet,\non listening, she could distinguish only the moaning of the surf. In\nher restlessness she wandered forth again and stood in the cool vault\nof night. The endless monotone of the ocean filled her ears, but it\ntold her nothing new. She sought her bed again and turned her face\nto the mat in a resolute effort to sleep. She dozed, but the subtle\ngoddess evaded her. Thoughts of her brother floated through her mind,\nand the booming of the surf now seemed to assume a more intimate\ntone and by some witchery of the imagination led her out under the\nwinking stars, closer to old Ocean's moan, and made her think: how\nLohiau did delight in the surf; what pleasure he took in riding the\nbillows! Thus she murmured to herself. At that moment her straining\nvision detected an object moving with the waves. \"Some man surfing\nin our tabu waters--yet how can that be? Have not all the men of the\nvillage gone over to Niihau? Paoa urged them to go.\" She moved along\nthe beach. By this time it was dawn.\n\n\"There comes a woman,\" said Wahine-oma'o.\n\n\"His sister, Kahua-nui,\" Hiiaka remarked quietly.\n\nWahine-oma'o called to her by name and went forward to meet her.\n\n\"Ah, it is you two women,\" Kahua-nui exclaimed.\n\n\"Where's your husband?\" Wahine-oma'o asked.\n\n\"Asleep in the house.\"\n\n\"Go and call him; tell him to take his canoe and go over to Niihau\nand bring Paoa,\" said Wahine-oma'o. \"Lohiau is alive and well. Look,\nthere he comes on the surf-board.\"\n\nIn a tumult of joy the woman ran to the house and shouted the tidings\nto her husband. Nakoa-ola, girding his malo about him as he came out\nof the door, made all speed for the halau; shoved the canoe down\nthe slope of the beach; looked to the lashings of the outrigger;\nsaw that the paddles, bailer and what not were in place; stepped\nthe mast; arranged the sail and the sheet; then, with a final push,\nhe leaped in astern and set his course for Niihau.\n\nThe story of Lohiau's miraculous return to life spread like wild\nfire until the whole population of the little island of Niihau was\nbuzzing with the wonder. Paoa, in his haste and excitement, neglected\nthe ordinary civilities and failed to invite his visitor to \"come in\nand eat.\" They took canoe on the instant and were the first to arrive\nat Haena.\n\nAt sight of Lohiau, whom they found quiet and thoughtful, surrounded\nby a houseful of people, in conversation with his sister and two\nwomen who were strangers, they set up a wailing cry of joy that was\nchorused by the whole company.\n\nThe great raft of attendants, men and women, round-eyed with wonder,\nreached Haena in successive arrivals later in the day. First came those\nwho eagerly credited the report of Lohiau's resurrection; scattering\nalong after them, strangers and those who were in any degree skeptical\nof this great mystery. Each hour saw a bunch of new arrivals, not\nfrom Niihau alone but from all parts of Kauai.\n\nWhen Kahua-nui and her husband had first wept over Lohiau, embracing\nand kissing him, uttering their welcome in joyous cries of wailing,\nthey turned to the two women, the strangers, for Lohiau bade them\nextend their welcome to \"these two women who have brought me to\nlife again.\"\n\n\"Where are they from?\" Kahua-nui asked.\n\n\"I know not; I only know they have given me life.\"\n\n\"It was worth while for my brother to have died to secure two such\nbeautiful women as you,\" said Kahua-nui as she faced Hiiaka.\n\n\"The other one is more beautiful than we are,\" Hiiaka answered.\n\n\"Where is she?\"\n\n\"Toward the Sunrise,\" Hiiaka answered.\n\n\"What is the name of the country?\" queried Kahua-nui.\n\n\"Hawaii.\"\n\n\"Who is the woman?\" persisted Kahua-nui.\n\n\"Her name is Pele.\"\n\n\"I know her.\" Kahua-nui spoke with lower tone.\n\n\"She it was who sent us to fetch Lohiau. We found him dead. I worked\naccording to my ability--you see, our man is alive again.\"\n\n\n\n\n\n\n\n\nCHAPTER XXVIII\n\nTHE GODS COME TO LOHIAU'S FEAST\n\n\nUnder the direction of Kahua-nui--the woman to whom belonged the\nexecutive mind--proclamation was made throughout the land, in the\nname of Lohiau, commanding all the people to collect the necessary\nfood and material in preparation for a great feast, that they might\ncelebrate properly Lohiau's return to life.\n\nIt was to be an occasion of unparalleled interest and importance:\na chief, famed for his manly beauty and popular talents, rescued from\nthe grave; the magician who had accomplished this marvel, a woman of\nsurpassing beauty; an old-time feast, with its lavish profusion; the\nhula, with its lyric and epic thrills: a combination of attractions\nthat appealed to every taste, whether of sage, epicure, frivolous\ndilettante or dull-witted peasant, it was sure to be the event of a\nlifetime. All were invited and all came.\n\nThe halau in which the people assembled was a temple of Flora, or\nrather of her Polynesian sister L\u00e1ka. At the request of Hiiaka, whose\nevery wish was law, one half of the hall was screened off by a rustic\npartition as a special feasting hall for the gods. \"My relatives,\"\nsaid Hiiaka, \"are numerous.\"\n\nIn this part of the halau were laid the sacrificial viands for the\nsupply of an immense host. Having commanded silence, Hiaaka, after\nthe manner of prayer, invited the attendance of the gods. A hush\nfell upon the assembly; the air was stirred by the fanning of many\nwings. No speech, no human voice, only the gentle clash of wooden\ndishes, the rustle of leaves, the gurgle of deep potations and the\nsubdued sounds of gustation came from the place into which no human\nfoot or eye dared intrude. At the conclusion of the affair, when\nHiiaka, in priestly fashion, had pronounced the absolving word noa\nand the stewards were again at liberty to enter the precinct where\nthe immortals had just now celebrated their symposium, it seemed,\nat first glance, as if nothing had been touched. The leafy bundles of\nfish and fowl and meat remained unopened, but they proved to be empty;\nthe coconuts, unbroken, were yet devoid of meat; the bananas were found\nto be but hollow skins. The substance, the essence, had been filched\naway by some inscrutable power. This was the ai inoino--consumption\nto the last morsel--practiced by the gods.\n\nIt was a solemn affair, after all, this parting feast, at which,\nin spite of the babel of voices, weighty affairs had to be\nsettled. Malae-ha'a-koa published the fact that the beautiful woman\nwho sat in their mist was Hiiaka, the sister of Pele; that her art\nhad captured the unhappy flitting ghost of Lohiau, restored it to its\nrenovated and matchless form and that, in fulfillment of her errand,\nshe was about to lead him away with her to be the bed-mate of the\ngoddess who ruled the volcano.\n\nPaoa--he whose tempestuous nature had not long ago sworn vengeance\nagainst the author of Lohiau's taking-off--now spoke up and declared\nhis purpose to go with his master on this his new and strange\nadventure. Lohiau restrained him.\n\n\"I go with these two women. If I die--so be it--'twere a glorious\nend,--with these two who rescued me from the grave and brought me\nback to the delights of your society. If I live and make my abode on\nHawaii, it will be for you to come and share the blessings of my new\nhome.\" Then, addressing himself specially to Paoa, \"You will remain\nhere, as my deputy, ruling over the land. If my adventure fares\nwell, I will come and fetch you--if ... ill, your coming would not\nadvantage.... You shall stay here.\"\n\n\n\n\n\n\n\n\nCHAPTER XXIX\n\nHIIAKA'S ADDRESS TO CAPE KAENA\n\n\nThe mountains were still in shadow, but the star of morning was on\nhigh and rosy fingers in the east heralded the approach of day, taming\nthe flare of the torches and making them almost a superfluity as the\ncanoe--with Hiiaka occupying the pola, Lohiau in the stern holding the\nsteersman's paddle and Wahine-oma'o ensconced in the bow--curvetted to\nthe waves and shot out into the blue sea. One paddle-stroke and the\ncraft had cleared the land, another and it had traversed the heaving\nchannel of I\u00eb-i\u00eb-waena, another and it was beached on the sands\nof Mokuleia. At this point Hiiaka parted from her two companions,\ndirecting them to call for her with the canoe at a designated place.\n\nHiiaka's first care was to pay her respects to the aged one, her\nancestor, Pohaku-o-Kaua'i; after that to her ancestral divinity Kaena,\na name in modern times bestowed on the western cape of Oahu. She turned\nthis point and passed into the sweltering lea where the sun poured its\nmerciless heat and, as she climbed the slope of the Waianae mountain,\nlooking back on the route just accomplished, according to her custom,\nshe uttered her comments in song:\n\n\n    Kunihi Kaena, holo i ka malie;\n    Wela i ka La ke alo o ka pali;\n    Auamo mai i ka La o Kilauea;\n    Ikiiki i ka La na Ke-awa-ula,\n    Ola i ka makani Kai-a-ulu Kohol\u00e1-lele--\n    He makani ia no lalo.\n    Ha\u00f6a ka La i na Makua;\n    Lili ka La i Ohiki-lolo;\n    Ha'a-hula le'a ke La i ke kula,\n    Ka Ha'a ana o ka La i Mak\u00e1ha;\n    O\u00ef ka niho o ka La i Ku-manomano;\n    Ola Ka-maile i ka huna na niho;\n    Mo'a wela ke kula o Wali\u00f3;\n    Ola Kua-iwa i ka malama po;\n    Ola Waianae i ka makani Kai-a-ulu, [337]\n    Ke ho\u00e1 aku la i ka lau o ka niu.\n    Uw\u00e9 o Kane-pu-niu [338] i ka wela o ka La;\n    Alaila ku'u ka luhi, ka malo'elo'e,\n    Auau aku i ka wai i Lua-lua-lei.\n    Aheahe Kona, [339] Aheahe Koolau-wahine, [340]\n    Ahe no i ka lau o ka ilima.\n    Wela, wela i ka La ka pili i ka umauma,\n    I Pu'u-li'ili'i, i Kalawalawa, i Pahe-lona,\n    A ka pi'i'na i Wai-ko-ne-n\u00e9-ne;\n    Hoomaha aku i Ka-moa-ula;\n    A ka luna i Poha-kea\n    Ku au, nana i kai o Hilo:\n    Ke ho'omoe a'e la i ke kehau\n    O a'u hale lehua i kai o Puna,\n    O a'u hale lehua i kai o Ku-ki'i.\n\n        TRANSLATION\n\n    Kaena's profile fleets through the calm,\n    With flanks ablaze in the sunlight--\n    A furnace-heat like Kilauea;\n    Ke-awa-ula swelters in heat;\n    Kohol\u00e1-lele revives in the breeze,\n    That breath from the sea, Kai-a-ulu.\n    Fierce glows the sun of Makua;\n    How it quivers at Ohiki-lele--\n    'Tis the Sun-god's dance o'er the plain,\n    A riot of dance at Makaha.\n    The sun-tooth is sharp at Kumano;\n    Life comes again to Maile ridge,\n    When the Sun-god ensheaths his fang.\n    The plain Wali\u00f3 is sunburned and scorched;\n    Kua-iwa revives with the nightfall;\n    Waianae is consoled by the breeze\n    Kai-a-ulu and waves its coco fronds;\n    Kane-pu-niu's fearful of sunstroke; [341]\n    A truce, now, to toil and fatigue:\n    We plunge in the Lua-lei water\n    And feel the kind breeze of Kona,\n    The cooling breath of the goddess,\n    As it stirs the leaves of ilima.\n    The radiant heat scorches the breast\n    While I sidle and slip and climb\n    Up one steep hill then another;\n    Thus gain I at last Moa-ula,\n    The summit of Poha-kea.\n    There stand I and gaze oversea\n    To Hilo, where lie my dewy-cool\n    Forest preserves of lehua\n    That reach to the sea in Puna--\n    My lehuas that enroof Kuki'i.\n\n\nAccording to another account,--less mythical--Hiiaka, on her departure\nfrom Haena, packed off Wahine-oma'o and Lohiau in the canoe, while\nshe herself started on afoot. Before proceeding on her way she turned\nherself about and, as was her wont, made a farewell address to the\nprecipitous cliffs of Ka-lalau and to the deity therein enshrined:\n\n\n    O Ka-lalau, pali a'ala ho'i, e,\n    Ke ako ia a'e la e ka wahine;\n    A'ala ka pali i ka laua'e [342] e\n    I Hono-p\u00fa, Wai-aloha.\n    Aloha oe la, e-e!\n\n        TRANSLATION\n\n    Your verdant mountain walls, Lalau--\n    Where the nymphs pluck harvest of wreaths--\n    Fragrant with breath of lau-a'e,\n    Fed by love's waters at Hono-p\u00fa;\n    My farewell love goes forth to you.\n\n\nHiiaka now left behind her the wild and precipitous region of Kalalau\nand, passing through Miloli'i, came into Mana, a region famous for\nits heat, its sand-hills, and its tantalizing mirage. Mana was also\nthe haunt of a swarm of little beings, elfs, brownies and what not,\nto whom Hiiaka courteously offered her salutations:\n\n\n    O Man\u00e1, aina a ke Akua, [343] e-e,\n    Aina a ke Akua i ka li'u;\n    O ka pa'a kolo hele i o, e-e!\n    E ho'i mai ana ka oe [344] i o'u nei, e-e.\n\n        TRANSLATION\n\n    Man\u00e1, thou land of the godling host,\n    Thou land of that wonder--mirage;\n    Swarming with creatures that creep and crawl!\n    .     .     .     .     .     .\n    But you're coming to take me hence!\n\n\nAccording to this version of the narrative, which is the preferable\none, Hiiaka now took passage in the canoe and from Man\u00e1 the reunited\nparty sailed away for Oahu. By this happy reunion the otherwise\ndissevered narrative is brought into harmony and conflicting versions\nno longer pull away from each other like two ill-trained steers.\n\nThe voyage was not without enlivening incident. When the canoe had\nreached a point where the surges began to roll in the direction of Oahu\nHiiaka saw two monster sharks disporting themselves in the waves whom\nshe recognized as relatives on the side of her paternal grand-father,\ntheir names being Kua and Kahole-a-Kane. This was her second encounter\nwith these sea-monsters; the first was on her recent voyage to Kauai,\nan encounter which had threatened serious results, if not disaster,\nto Hiiaka's expedition. As the story goes, when Kua and Kahole had\nbecome aware that Hiiaka's going was for the purpose of bringing\nLohiau to the bed of Pele, they were moved to great disapproval of\nher enterprise: \"A mere man,\" said they. \"The idea of mating him with\nPele is atrocious: and he is a dead man at that.\"\n\nAfter taking counsel with the sea-goddess Moana-nui-ka-lehua, who had\nher boudoir in the deep waters of I\u00ebi\u00eb-waena, with her aid they raised\na commotion in the sea and Hiiaka barely escaped being swamped by a\nmighty water-spout. For her part Hiiaka was quite ready to overlook\nthis rough play of her old kinsfolk and to do the agreeable with them\nand she accordingly addressed them kindly: \"How lucky for me is this\nmeeting again with you out here in the ocean! It will enable me to\nrelieve my hardships by a smack of real comfort.\"\n\nThe two sea-monsters felt unable to respond to Hiiaka's advances in a\nlike spirit with her's. Their consciences pleaded guilty. \"Look here,\"\nsaid Kua to his fellow, \"this is our grandchild.\"\n\n\"Yes,\" his companion replied, \"and she will put us to death. We'd\nbetter hide ourselves, you in your patch of surf, I in mine.\"\n\n\"That sort of a ruse won't avail us in the least,\" objected Kua.\n\n\"What then? Where shall we flee for safety?\"\n\n\"To the mountains back of Waianae, to be sure,\" asserted Kua.\n\nThis suggestion meeting with the approval of his companion, they\nhastened to land and, having divested themselves of their shark-bodies\nand resumed human form, they made for the mountains and hid themselves\nin the pala\u00e1 fern. Hiiaka was greatly disappointed that these two\nold people should have so utterly misconceived her attitude of mind\ntoward them as to rob her of their interesting company. She expressed\nher observations in song:\n\n\n    A makani Kai-a-ulu lalo o Waianae,\n    E wehe aku ana i ka lau o ka niu.\n    Ha'i ka nalu o Kua a ala i ka po;\n    I hiki aku, i moe aku iuka ka luhi o ke kai:\n    Moe no a huli ke alo [345] i ka paia.\n    Hiki ka alele a kou ipo\n    A koena lau ka ula, [346] e:\n    He ula aloha, e!--\n    Makani pahele-hala [347] o Kamaile-h\u00fana,\n    Ke wahi mai la e nah\u00e1 lalo o Malamalama-iki.\n    Ike'a Wai-lua [348]--ke kino o ka laau, [349]\n    Pau pu no me ke kino o ka Lehua [350] wehe'a:\n    Wehe'a iho nei loko o ka moe,\n    Malamalama oko'a no olalo me he ahi lele la!\n    He'e, e-e!\n\n        TRANSLATION\n\n    A cat'spaw ruffles the Waianae sea,\n    Lifting the fronds of the coco-palm;\n    The waves of Kua rise betime\n    And haste to repose neath the cliff,\n    To sleep secure with face to the wall.\n    Then comes my herald of peace, with\n    Its ear-tingling[346] message of love,\n    Offering bounty and pardon as free\n    As the wind that shakes the hala tree.\n    Drawn is the bolt and open the door\n    Of the secret chamber under the sea,\n    Revealing the tricks of the merfolk twain,\n    Their bodies dead as the corpse of King Log,\n    And with them that of the Mermaid Queen;\n    For a ray has pierced to their resting place,\n    As a lightning flash illumines the deep.\n    You're caught, my fellows, you're caught!\n\n\nNeither Kua nor Kahole-a-Kane were relieved of their guilty fears\nby Hiiaka's soft words. They continued their flight along the same\npath which was soon afterwards followed by Hiiaka in her climb to\nPoha-kea. The only penalty inflicted by Hiiaka, when at last she\ncame up with them and found them penitent, cowering in the brush,\nwas their retirement from the ocean: not a light stroke, however,\nbeing almost the equivalent of taking away a mariner's commission,\nthus separating him from his chosen element, his native air.\n\n\n\n\n\n\n\n\nCHAPTER XXX\n\nWHAT HIIAKA SAW FROM THE HEIGHT OF POHA-KEA\n\n\nTo return now to Hiiaka, who, after a hot climb, is standing on\nthe summit of Poha-kea; she is gazing with rapt and clear vision\nfar away in the direction of her own home-land, her moku lehua,\nin Puna. Her eyes, under the inspiration of the moment, disregard\nthe ocean foreground, on whose gently heaving bosom might be seen\nthe canoe that holds Lohiau and Wahine-oma'o snailing along to its\nappointed rendezvous. Her mind is busy interpreting the unusual signs\nwritten in the heavens: a swelling mountainous mass of flame-shot\nclouds, boiling up from some hidden source. It spells ruin and\ndesolation--her own forest-parks blasted and fire-smitten; but,\nsaddest and most heart-rending of all is the thought that her own\nHopoe, the beautiful, the accomplished, the generous, the darling\nof her heart--Hopoe has been swallowed up in the rack. Hopoe, whose\naccepted emblem and favorite poetical metamorphosis was a tall lehua\ntree in full blossom, is now a scarred rock teetotumed back and forth\nby the tides and waves of the ocean. This thought, however much she\nwould put it aside, remained to fester in her heart.\n\n(We omit at this point a considerable number of mele which are ascribed\nto Hiiaka and declared to have been sung by her while occupying this\nmountain perch at Poha-kea. Application to them of the rule that\nrequires conformity to a reasonable standard of relevancy to the main\npurpose of the narrative results in their exclusion.)\n\nThe song next given--by some dubbed a pule, because of its serious\npurpose, no doubt--seems to be entitled to admission to the narrative:\n\n\n    Aluna au a Poha-kea,\n    Ku au, nana ia Puna:\n    Po Puna i ka ua awaawa;\n    Pohina Puna i ka ua noenoe;\n    Hele ke a i kai o ka La-hiku o a'u lehua,\n    O a'u lehua i aina [351] ka manu;\n    I lahui [352] ai a kapu.\n    Aia la, ke huki'a [353] la i kai o Nana-huki--\n    Hula le'a wale i kai o Nana-huki, e!\n\n        TRANSLATION\n\n    On the heights of Poha-kea\n    I stand and look forth on Puna:\n    Puna, pelted with bitter rain,\n    Veiled with a downpour black as night!\n    Gone, gone are my forests, lehuas\n    Whose bloom once gave the birds nectar!\n    Yet they were insured with a promise!\n    Look, how the fire-fiends flit to and fro!\n    A merry dance for them to the sea,\n    Down to the sea at Nana-huki!\n\n\nHiiaka now pays attention to the doings of the people on the canoe in\nthe offing. It is necessary to explain that, on landing at Mokuleia,\nshe had ordered her two companions to continue their voyage and meet\nher on the other side of Cape Kaena whose pointed beak lay close at\nhand. Lohiau, nothing loath--a pretty woman was company enough for\nhim--turned the prow of the canoe seaward and resumed his paddle. After\npassing the cape, the ocean calmed, making the work of steering much\nless arduous. Now it was that Lohiau, feeling the warm blood of young\nmanhood swell the cockles of his heart and finding opportunity at hand,\nmade ardent love to his attractive voyage-companion. He pressed nose\nand lip against her's and used every argument to bring her to accept\nhis point of view.\n\nWahine-oma'o had a mind of her own and though not at all averse to love\nand its doings and though very much drawn to this lover in particular,\nshe decidedly objected to compromising her relations with Hiiaka,\nbut above all, with the dread mistress of the Volcano, with whom\nshe must ere long make reckoning. Like Pele, Wahine-oma'o permitted\nthe kisses of Lohiau for a time, but, knowing that passion grows by\nwhat it feeds on, she presently cut short his rations and told him to\nbehave himself, enforcing her denial with the unanswerable argument\nthat she was well persuaded that they would be seen by Hiiaka. It was\neven so. It was worse. Hiiaka did not content herself with throwing\ntemptation before Lohiau, as one might place raw meat before a hungry\ndog; by some witchery of psychologic power she stirred him up to do\nand dare, yet at the same time she impelled Wahine-oma'o to accept,\nbut only a certain degree, for she carefully set bounds to their\nconduct. And this, be it understood, is but the opening act of a\ncampaign in which Hiiaka resolves to avenge herself on Pele.\n\nWhen at length Hiiaka centered her attention on the actions of\nthe people in the canoe, it needed but a glance to tell her that\nthe contagium planted in the soil of Lohiau's mind had worked to a\ncharm. Her own description--though in figures that seem high-wrought\nand foreign to our imaginations--had better tell the tale:\n\n\n    Aluna au o Poha-kea,\n    Wehe ka ilio [354] i kona kapa;\n    Hanai alualu [355] i ke kula o Miki-kala, [356]\n    I ke kula o Puha-mal\u00f3[356]\n    Hakak\u00e1, kipikipi o Kai-a-ulu [357] me ke kan\u00e1ka;\n    Ua ku'i-ku'i wale a ha'ina [358] na ihu;\n    Ua ka i ka u me ka waimaka,\n    I ke kula o Lualua-lei, [359] e!\n    Ku'u lei aloha no olua no, e!\n\n        TRANSLATION\n\n    I stand ahigh on Poha-kea;\n    The dog of storm strips off his robe;\n    A zephyr fans yon heated plain of\n    Miki-kala and Puha-mal\u00f3:--\n    Wild strife 'tween the man and the Sea breeze:\n    I see noses flattened, broken,\n    Fountains become of water and tears!\n    This my garland of love to you two!\n\n\nHiiaka's voice had the precious quality of carrying her words and\nmaking them audible to a great distance, when she so willed. Her\nsong, therefore, did not, on this occasion, waste itself in the\nwilderness of space. The caution it imposed had its effect. Lohiau\nand Wahine-oma'o calmed their passionate contentions and proceeded\ndiscreetly on their way. Having passed Kalae-loa, [360] their canoe\nswung into that inverted arc of Oahu's coastline, in the middle of\nwhich glisten, like two parted rows of white teeth, the coral bluffs\nthat were the only guard at the mouth of Pearl Lochs.\n\nBefore descending from her vantage ground on Pohakea, Hiiaka indulged\nher fancy in a song that was of a different strain. Looking towards\nHilo, she describes the rivers, swollen by heavy rains, rushing\nimpetuously along in bounding torrents, while men and women leap into\nthe wild current and are lifted on its billows as by the ocean waves:\n\n\n    A makani Kua-m\u00fa [361] lehua ko uka;\n    Ke ho'o-wa'a-wa'a a'e la\n    E u\u00e4 i Hana-kahi, [362] e-e:\n    Ke u\u00e4 la, u\u00e4 mai la Hilo\n    A moku kahawai, piha ak\u00fa la\n    Na hale Lehua [363] a ke kai, e-e!\n\n        TRANSLATION\n\n    Kua-m\u00fa pays toll to the forests--\n    Cloud-columns that veer and sway,\n    Freighted with rain for Hilo,\n    The Hilo of Hana-kahi.\n    The channels are full to the brim--\n    A tide that will flood ocean's caverns,\n    The home of the mermaid Lehua.\n\n\nAfter a moment's pause she resumed, though in quite a different strain:\n\n\n    Aia no ke 'kua la i uka;\n    Ke ho\u00e1 la i ka papa a enaena,\n    A pulelo [364] mai ka ohi'a o ka lua;\n    Maewa [365] ke po'o, pu'u, newa i ka makani,\n    I ka hoonaue ia e ka awaawa, e-e!\n\n        TRANSLATION\n\n    The god is at work in the hills;\n    She has fired the plain oven-hot;\n    The forest-fringe of the pit is aflame;--\n    Fire-tongues, fire-globes, that sway in the wind--\n    The fierce bitter breath of the Goddess!\n\n\nAs the canoe drew near to the appointed rendezvous at Pu'u-loa,\nHiiaka lifted her voice in a chanting song addressed to Lohiau and\nWahine-oma'o:\n\n\n    Ku'u aikane i ke awa lau [366] o Pu'uloa,\n    Mai ke kula o Pe'e-kaua, [367] ke noho oe,\n    E noho kaua e kui, e lei i ka pua o ke kauno'a, [368]\n    I ka pua o ke akuli-kuli, [369] o ka wili-wili; [370]\n    O ka iho'na o Kau-pe'e i Kane-hili, [371]\n    Ua hili [372] au; akahi no ka hili o ka la pomaika'i;\n    Aohe mo-ewa'a [373] o ka po, e moe la nei.\n    E Lohiau ipo, e Wahine-oma'o,\n    Hoe 'a mai ka wa'a i a'e aku au.\n\n        TRANSLATION\n\n    We meet at Ewa's leaf-shaped lagoon, friends;\n    Let us sit, if you will, on this lea\n    And bedeck us with wreaths of Kauno'a,\n    Of akuli-kuli and wili-wili.\n    My soul went astray in this solitude;\n    It lost the track for once, in spite of luck,\n    As I came down the road to Kau-pe'a.\n    No nightmare dream was that which tricked my soul.\n    This way, dear friends; turn the canoe this way;\n    Paddle hither and let me embark.\n\n\nHiiaka again in command, the tiger in Lohiau's nature slunk away\ninto its kennel, allowing his energies to spend themselves in useful\nwork. Under his vigorous paddle the little craft once more moved like\na thing of life and long before night found itself off the harbor of\nKou, the name then applied to what we now call Honolulu.\n\n\n\n\n\n\n\n\nCHAPTER XXXI\n\nHIIAKA VISITS PELE-ULA AT KOU--THE HULA KILU\n\n\nAt the entrance to this land-locked harbor of Kou a pretty sight met\ntheir eyes: a moving picture of men and women in the various attitudes\nof lying, kneeling or standing on boards, riding the waves that chased\neach other toward the sandy beach. The scene made such an appeal to\nHiiaka's imagination that she opened her heart in song:\n\n\n    Ke iho la ka makani\n    Halihali pua o Nu'uanu, e-e;\n    Aia i kai na lehua.\n    Ke nan\u00e1 la o Hilo;\n    Ke ka ia ho'i ka aukai, e-e;\n    Na lehua i ka wai o Hilo,\n    O Hilo ho'i, e-e!\n\n        TRANSLATION\n\n    Down rushes the wind and sweeps along\n    The blossoms of Nu'uanu:\n    Afloat in the sea are the flowers--\n    A scene that takes one to Hilo,\n    Whose tide lines them up as a lei;\n    For bloom of lehua to drift\n    Far at sea is a Hilo mark.\n\n\nWhen, after this battery of compliment, they came close up to\nthe princess Pele-ula--who, as will be seen, was a power in the\nland--having exchanged still further compliments, Hiiaka invited her\nto come aboard. Pele-ula, very naturally, declined this kind offer,\nbut with a fine show of hospitality in her turn begged that they\nwould honor her by being her guests during their stay in the place,\nassuring them of hospitable entertainment and such pleasures as her\ncourt could offer. Under her piloting, accordingly, they made their\nway by paddle across the beautiful land-locked harbor of Kou and,\nentering the Nu'uanu stream--in those days much broader, sweeter and\ndeeper than now--turned into its eastern branch and erelong found\nthemselves at the landing from which a path led up to Pele-ula's\nresidence. Imagine the fairy scene, if you will;--a canoe-load of\nsmiling nereids piloted by a mermaid princess swimming on ahead,\nwith a merry convoy of mermaiden and mermen following in the wake.\n\nA word in regard to this little land, now lying close to the heart\nof Honolulu itself, which still bears the same name as its old-time\nmistress, Pele-ula. To the kamaaina the sturdy samang tree, whose\nvigorous bole parts the traffic of Vineyard Street just before\nits junction with the highway of Nu'uanu has long been a familiar\nobject. This fine tree has a history of its own and can claim the\nrespectable age of not less than forty years. The land about it has\nborne the classic name of Pele-ula for a period of centuries that\nhark back to the antiquity of Hawaiian tradition. The sightseer of\nto-day who views the region from the macadamized roadway, some ten feet\nabove the level of the surrounding land, must not judge of its former\nattractiveness and fitness as a place of residence by its present\ninsalubrity--now shut in by embankments, overhung by dank and shadowy\ntrees, its once-pure stream either diverted for economic purposes or\ncluttered and defiled with the debris of civilization. A study of the\nregion, on the inner--mauka--border of which lies Pele-ula, will easily\nconvince the observer that within a short geologic period the wash of\nsilt and mud from higher levels has filled in and converted what must\nhave been at one time a clear salt-water basin into the swampy flats\nthat not long ago met the eye. Now, of course, this whole alluvial\nbasin has been still further filled in and artificially overlaid with\na more-or-less solid crust of earth and rock to meet the demands of\nHonolulu's ever expanding growth.\n\nTo return to our narrative: to this hamlet of Pele-ula, such as it\nwas in the days of Arcadian sweetness--if not of light--Hiiaka and her\nselect company now enter as the honored guests of a woman distinguished\nalike for her beauty, her spiritual subtility and insight--she was a\nmakaula--and for her devotion to pleasure. One of her chief diversions,\nnaturally enough, was the hula, especially that form of the dance which\nwas used in connection with that risqu\u00e9 entertainment, the kilu. [374]\n\nBy evening, when the travelers had washed away the encrusting salt,\nwarmed and dried their apparel at an outdoor fire, filled nature's\nvacuum at the generous table of their hostess, while they were sitting\nin the short gloaming of the tropics, enjoying the delicious content\nthat waits on rest after toil, Pele-ula interrupted the silence:\n\n\"The people will have assembled in the hall by this time. Shall we\nmove in that direction?\" Her glance was first at Hiiaka as the leader\nof the party; her gaze rested on Lohiau.\n\n\"Let the resident guests be the first. When they are settled in\ntheir places it will be time enough for us to come in,\" was the reply\nof Hiiaka.\n\n\"As you please,\" nodded Pele-ula.\n\nWahine-oma'o rose to her feet as Pele-ula was departing. At this\nmove Hiiaka said, \"When you reach the hall go and take a seat by\nyour man friend.\" She meant Lohiau. Thereupon she gave vent to this\nenigmatical utterance:\n\n\n    Po Puna [375] i ka uwahi ku'i maka lehua [376];\n    Na wahine kihei-hei [377] pa\u00fc heihei [378] o uka\n    E noho ana ka papa lohi o Mau-kele, [379]\n    Ha'a [380] ho'i ka papa e; ha'a ho'i ka papa,\n    Ke kahuli [381] nei, e-e!\n\n        TRANSLATION\n\n    Puna's day is turned into night;\n    Smoke blasts the buds of lehua;\n    The nymphs, in fringed woodland pa\u00fc,\n    Sit the glare lava-plates of Mau-kele:\n    Unstable, the lava-plates rock,\n    They tilt and upset.\n\n\nShe turns to Lohiau and says, \"You had better be going to the\nhall. When you go in take a seat by your friend.\" This advice is\npuzzling: the friend must have been Wahine-oma'o and it was customary\nfor men and women to sit apart. Then she resumed her song:\n\n\n    Mai Puna [382] au, e-e, mai Puna:\n    Ke ha'a la ka lau o ka lima, [383] e-e;\n    O ke oho o ka niu e loha [384] ana i kai, e-e!\n\n        TRANSLATION\n\n    I come from the land of Puna--\n    A partner I in a triple love.\n    Ah, look! his fingers are passion-clutched!\n    Like fronds of the palm, they shall wilt.\n\n\nAs she sauntered on her way to the dance-hall she concluded her song:\n\n\n    Mai Puna au, e, mai Puna au,\n    Mai uka au o Wahine-kapu; [385]\n    Mai O'olu-e\u00e4, [386] i ke ahi [387] a Laka, la.\n    Mai Puna au, e-e!\n\n        TRANSLATION\n\n    Bethink you, I come from Puna--\n    In the power of a triple love.\n    Girt with the might of Wahine-kapu:\n    Beware the baleful fires of Laka:\n    Remember, I come from Puna.\n\n\nThe inner meaning and intent of this highly wrought figurative and\nallegorical language, which Hiiaka, according to her custom, utters at\ndetached intervals in the form of song, does not lie on the surface,\nand is furthermore obscured by an untranslatable punning use of the\nword Puna.\n\nTo explain the motive of this song, Hiiaka perceives that Pele-ula\nand Lohiau, who had once upon a time been lovers, are mutually\ndrawn to each other by a rekindling of the old flame. In the case of\nPele-ula the motive of ambition to match her own spiritual power as\na makaula--seer--with that of the young woman who comes to her as the\nplenipotential ambassador of Pele is even stronger than the physical\npassion. In the kilu now to be performed she sees her opportunity.\n\nShe will use it for all it is worth, not only that she may taste once\nmore the delights offered by this coxcomb, but that she may pluck from\nthe hand of this audacious creature of Pele's endowment a wreath for\nher own wearing.\n\nAs to Lohiau, that plastic thing, his character, is as clay in\nthe hands of the potter, under Pele-ula's manipulation. He is all\nfor pleasure. Honor, constancy, ordinary prudence, are not in his\npurview. Hiiaka's immediate presence suffices to restrain and guide\nhim; in her absence, his passion, a rudderless bark, is the sport of\nevery wind that blows.\n\nHiiaka, on arriving at the halau, sat by herself. Lohiau, as she\nobserved, was sitting with Wahine-oma'o and Waikiki. Pele-ula, who\nwas sitting alone on her side of the hall, now showed her hand by\nsending one of her men, named A'ala, to invite Lohiau to come over\nand sit with her. At this Hiiaka spoke up: \"I will sit by you.\"\n\n\"So be it, then,\" answered Pele-ula. At the same time she muttered\nto herself, \"But she wasn't invited.\"\n\nA'ala, who caught the aside of his mistress, also put in, \"It's Lohiau\nwhom she invites.\"\n\nAt this Hiiaka bravely laid down the rule, which was the accepted\none, that the men and the women should sit on opposite sides of the\nhalau; averring that any other disposition would be sure to breed\ntrouble. Pele-ula could not but agree to this and accordingly,\nWahine-oma'o and Waikiki, leaving their seats by Lohiau, came over\nand sat with Hiiaka and Pele-ula.\n\nWhen the presiding officer of the game--the la anoano [388]--had\ncalled the assembly to order with the well known cry \"pu-heo-heo\"\nand it came to the placing of the pahu kilu--short pyramidal blocks\nof wood--before each one of the players, who sat in two rows facing\neach other and separated by a considerable interval, Hiiaka objected\nto the way in which they were placed. A sharp discussion then arose\nbetween Pele-ula and Hiiaka, but the younger woman carried the day\nand won her point.\n\nLohiau had a great and well-deserved reputation as a skilful champion\nin the game of kilu. When, therefore, it came his turn to hurl the kilu\n[389] and send it spinning across the mat with an aim that would make\nit strike the pahu, which was its target, everybody looked for great\nthings and it was openly predicted that he would win every point.\n\nLohiau preluded his play with a song:\n\n\n    Ke hele la ka au-hula ana [390] o Ka-lalau;\n    Ke po'i la ke kai o Milo-li'i;\n    Ka laau [391] ku'i o Makua-iki:\n    Lawe i ka haka la, lilo!\n    Makua, keiki i ka poli e, i ka poli.\n    I ka poli no ka hoa a hele;\n    Kalakala i ke kua ka opeope aloha.\n    Auwe ho'i, e-e!\n\n        TRANSLATION\n\n    I venture the cliffs of Ka-lalau;\n    The wild waves dash at the base--\n    The breakers of Milo-li'i--\n    Scaling the ladder that climbs Makua.\n    The ladder, alas, the ladder is gone!\n    The child in my heart has grown a man.\n    My heart found room for this travel-mate;\n    But now!--I strip from my back\n    That emblem--that burden--of love!\n    Alas for emblem and love!\n\n\nThe \"child in the heart that has grown to be a man\" is Lohiau's old\nlove for Pele-ula, which now wakes up into new life at the sight of his\nold flame. The old love has, however, in a sense become a burden. It\nstands in the way of the new-born affection that has sprung up in\nhis heart for Hiiaka.\n\nIt was after the chanting of this mele that Lohiau threw his kilu. But,\nto the consternation of the audience and his own bewilderment,\nhis play was a miss. His aim had been true, his hand steady, the\nwhirling kilu had gone straight on its way as if sure of the mark,\nthen, to the utter amazement of all experts, like the needle of the\ncompass influenced by some hidden magnet, it had swerved and gone wild.\n\nHiiaka, from the other side of the hall, now took her turn at the kilu,\nwith a prelude of song:\n\n\n    A makani pua ia lalo, [392]\n    Moe ko'a ka huhu, aia iloko ho'i, e-e.\n    Ho'i a ka lili a ka pua o ka wao,\n    Noho ilaila ka hihi, ka pa'a\n    A ka manawa [393] ho'i e-e.\n\n        TRANSLATION\n\n    A gust of wind from the west\n    Lays bare the jagged reef:\n    Pride makes its lair in the wilds,\n    Mid tangle of vine and tree:\n    So anger abides in the brain.\n\n\nIn this song Hiiaka exposes the unworthy plot that was simmering in\nLohiau's mind, whom she typifies by a gust of wind blowing from the\nwest, the general direction of Kauai.\n\nAt the first throw the kilu hit the wooden block and then, as if not\ncontent with its accomplishment, after caroming off, returned like a\nbee to its blossom, and this action it repeated until it had scored\nnot one but three points. There was the thrill of triumph in Hiiaka's\ntone as she sang again:\n\n\n    O ku'u manawa na'e ka i hei i ka moe;\n    Oo\u00eb na'e ka'u e lawe la; lilo,\n    Lilo oe la e, auwe!\n\n        TRANSLATION\n\n    Aha, my will has snared the bird,\n    And you are my captive, yes you:\n    Your purpose is foiled, ah, foiled!\n\n\nWith another prelude of song, Lohiau offered himself for another trial,\nkilu in hand:\n\n\n    A makani pahele--hala kou Maile-h\u00fana;\n    Ke w\u00e1hi mai la Malama-iki;\n    Noh\u00e1 Wai-lua, [394] pau ka pua.\n    Pau no me ke kino o Kalehua-wehe, [395] e-e.\n\n        TRANSLATION\n\n    The volant breath of the maile\n    Has the strength of the fruiter's crook;\n    It opens a trail in the jungle.\n    Wai-lua breaks bar; the small fry are out,\n    The complots, too, of Lehua-wehe.\n\n\nThis attempt was a failure like those that had gone before. Lohiau,\nthereupon, sought relief for his artistic disappointment in song:\n\n\n    Wehe'a iho nei loko o ka moe;\n    Malamalama no me he ahi lele la,\n    No lalo, e; auw\u00e9 ho'i au, e!\n\n        TRANSLATION\n\n    Failed, failed in my choicest ambition!--\n    Heralded, like a shooting star!--\n    Fallen, fallen, alas and alas!\n\n\nThe game has by this time resolved itself into a contest of wits\nas well as of skill, and the two chief antagonists are--strange to\nrelate--Lohiau, the man who was called back from the grave and the\nwoman to whom he owes his life, Hiiaka.\n\nAs a prelude to her next play Hiiaka gave this song:\n\n\n    I uka kaua i Moe-awakea, [396]\n    I ka nahele o Ka-li'u, la.\n    Auw\u00e9 ho'i, e-e!\n\n        TRANSLATION\n\n    You shall bed with me in open day\n    In the twilight groves of Ka-li'u--\n    Woe is me! I've uttered it now!\n\n\nHiiaka's play this time as before was a marvellous show of skill. The\nkilu seemed possessed with an instinct of attraction for the block that\nstood as her target. Like a bee that has found a rich honey-flower\nit returned again and yet again, as if to drain the last particle\nof sweetness.\n\nBefore venturing on his last play, Lohiau discarded the kilu he had\nbeen using and chose another, thinking thus to change his luck. He\nalso changed the style of his song, adopting the more sensuous form\ncalled ami honua, [397] or ku'u pau:\n\n\n    Ke lei mai la Ka-ula i ke kai, e;\n    Ka malamalama o Niihau i ka malie.\n    A malama ke kaao o kou aloha--\n    Kou aloha ho'i, e-e!\n\n\nIn the first line of this little song, Lohiau, skilfully playing on\nthe name Pele-ula, which he turns into Ka-ula, under the figure of\nthe ocean tossing about that little island, banters the woman for her\ndisplay of passion. In the second line, using a similar word-play,\nby which he turns his own name into Niihau, he contrasts the calm of\nthe latter island with the agitation of the former.\n\n        TRANSLATION\n\n    Ka-ula's enwreathed by the ocean;\n    Niihau looms clear in the calm:\n    And clear is the tide of your love,\n    The marvelous tide of your love!\n\n\nPele-ula, in her surprise at the untimeliness of Lohiau's performance,\nas well as in her deep concern at his continued failure, expostulated\nwith him: \"You have but one more play; why then do you anticipate by\nindulging in the ami? Perhaps if you were to address your song to my\nfather, Ka-manu-wai, who is a skilled performer--who knows but what\nyou might hit the target for once?\"\n\n\"Is it likely,\" Lohiau replied, \"is it likely that I shall hit this\ntime, having missed so many shots before?\" Thereupon the man completed\nhis song:\n\n\n    O Puna, nahele ulu hala o Kalukalu, [398]\n    Wawalu ili a mohole [399] na'ena'e.\n    Pehi ala laua'e[398] o Na-pali, [400]\n    Ho'olu'e iho la i ke kai;\n    Kina'i aku la ka eha, e.\n\n        TRANSLATION\n\n    In Puna's famed thickets of hala\n    One's body is torn--a network of marks.\n    Climbing the walls of Na-pali, the scent\n    Of lau-a'e pelts the sense; then fall\n    The petals sweet, to drown their pain\n    In the ocean that rages below.\n\n\nThe kilu spins on its way--it must hit--no, fate is too strong for it\nand turns it from the mark. Lohiau's song is an admission of painful\ndiscomfiture:\n\n\n    O ka eha a ke aloha ke lalawe nei,\n    Eia la iloko, i ku'u manawa.\n    Ka eha e! auwe ho'i e!\n\n        TRANSLATION\n\n    The smart of love o'erwhelms me;\n    It rages in heart and mind--\n    This hurt, ah, this hurt!\n\n\nThat Lohiau of all men standing on Hawaiian soil should fail utterly\nin a game of kilu was incredible--the man whose art availed to hit a\ngrass-top teetering in the breeze, to crush the nimble ant speeding\non his way, to swat the buzzing fly flitting through the air! The\naudience was dumbfounded. In the failure to find excuse sufficient\nfor the occasion, it took refuge in silence.\n\nIt only remains for Hiiaka to pluck the fruit which her skill has\nput within reach of her hand. Her complete victory has become a\nforegone conclusion. Of that there can be no question. It is, however,\na question of great interest to the spectator how she will use her\nvictory, in what terms she will celebrate her triumph over the woman\nand the recreant man who have combined their wits against hers. The\nanswer to this question is to be found in the song with which she\npreludes her last play:\n\n\n    Mehameha, kanaka-ole, ka ho'i\n    O Pu'u o Moe-awa, [401] e-e!\n    Ko ke auhe'e i ka aina kanaka-ole!\n\n        TRANSLATION\n\n    Aye, lonely, man-empty, indeed;\n    Cold the couch and bitter the dreams\n    From which has been exiled the man!\n\n\nThis ironical thrust is pointed at Pele-ula, who is to see her fond\nhopes of a renewed liaison with her old paramour blasted by this\nplucking of the fruit under her very eyes.\n\nAnd yet again, when Hiiaka has made the final shot that fulfills\nthe promise of victory to her, still relentlessly wielding the sharp\nblade of irony, she gives it an extra twist in the wound that must\nhave made Pele-ula wince:\n\n\n    A kulou anei, e uw\u00e9 ana--\n    E uw\u00e9 no anei, he keiki makua-ole?\n    Aohe makua; uw\u00e9 ho'i e!\n\n        TRANSLATION\n\n    Will the orphan now hang his head\n    And weep like a motherless child?\n    His mother is dead; let him weep!\n\n\nThis two-edged blade cuts both lovers at one stroke--the youth in\nits ironical allusion to tears, the woman in the sly suggestion of\nmotherhood, she being in fact old enough to hold that relation to\nthe young man.\n\nThe forfeit paid by Lohiau after his defeat was a dance, which he did\nwith inimitable grace and aplomb to the accompaniment of a spirited\nsong, his costume being the customary pa\u00fc of the hula:\n\n\n    Ku'u hoa i ka ili hau o Man\u00e1,\n    I kula'i 'na e ka wai o Hina;\n    Hina ke oho o ka hala,\n    Ka oka'i pua o ka hinalo i ka wai, e.\n    Eia oe; he waiwai nui kau,\n    Ka ke aloha, ina i ona\n    Ka mana'o mai e: eia oe e.\n\n        TRANSLATION\n\n    Yoke-fellow in toil at Man\u00e1,\n    I'm swept off my feet in this flood:\n    The leaves of the twisted hala,\n    The sheath of its perfumy bloom--\n    All torn by the rage of the stream:\n    You alone remain to me now--\n    Your love, if that is yet mine,\n    If your heart remains with me still.\n\n\nWarming to his work, Lohiau continued:\n\n\n    Ku'u hoa i ke kawelu oho o Malai-lua,\n    I ho'o-holu ia, ho'opi'o ia e ka makani,\n    Naue ke oho o ka hala,\n    Maewa i ke kai o Po'o-ku e, eia oe;\n    He ku oe na'u, e ke aloha:\n    Ina oe mawaho e, eia oe.\n\n        TRANSLATION\n\n    Mate mine through grassy meads, awave,\n    Wind-swept and tossed by breeze or storm,\n    Or when the leaves of screwy palm\n    Are smitten with brine from the sea,\n    Thou idol enshrined in my heart,\n    Though apart, thou art empress within.\n\n\nStill protesting his love for Hiiaka and deploring his separation\nfrom her, Lohiau continues:\n\n\n    A ka lihi au i ka hala o Hanalei; [402]\n    Lei au i ka hala [403] o Po'oku e, eia oe.\n    He ku oe na'u, e ke aloha;\n    Ina oe maloko e, eia oe.\n\n        TRANSLATION\n\n    I neighbor the land of the wreath,\n    My luck, to pine for a palm-crown.\n    Oh, wouldst thou but twine the wreath, love,\n    Admit to the shrine of thy heart.\n\n\nLohiau, warming to his work, strutted and capered about like a\ncapercailzie cock before his mistresses, lashing his passion--after\nthe manner of a flagellant--with words of wild hyperbole; but ever\napproaching nearer and nearer to where sat the two women about whom\nrevolved his thoughts. As to which one of them it was that he singled\nout as the center of his orbit for the time, that is to be deduced\nfrom a study of his song:\n\n\n    Aloha wale ka nikiniki,\n    Ke kanaenae pua o Maile-huna;\n    E a'e ia ana ia Kapa'a,\n    I ke kahuli a ke kalukalu:\n    Honi u i ke ala o ka hinalo, e:\n    Pe wale ia u\u00e4--u\u00e4, e!\n    E lei au--\n    Lei ho'i au i ke kan\u00e1ka, i ka mea aloha,\n    I ka mea i ho'opulapula hou\n    O ka moe, e: eia au.\n\n        TRANSLATION\n\n    How precious the fillet that binds\n    Love's token of bloom with maile;\n    Climbing the wilds above Ka-pa'a,\n    To watch the surge of waving grass,\n    Make deep inspire of hala bloom\n    Beat down by pelting rain,--pour on!\n    I'd wreath my life with human love,\n    Plant once again the tender flower\n    That blooms in the kingdom of dreams.\n    That is my dream, and here am I.\n\n\nThe audience, moved by Lohiau's ardor, went into riotous\napplause. Hiiaka could not but admire the pathetic artistry of Lohiau,\nyet she remained the mistress of her emotions. Pele-ula, in contrast,\nbecame visibly more excited at Lohiau's close approach. Turning to\nthe younger woman, she said, \"do you respond to this man's appeals?\"\n\n\"What is it you mean?\" quietly asked Hiiaka.\n\n\"Can it be that you are not stirred by his protestations? Put your\nhand on my bosom,\" said Pele-ula, \"and feel the throbbing of my heart.\"\n\nHiiaka convinced herself of the truth of the assertion and, in turn,\nsaid, \"Do you also lay your hand here and judge of my temper.\"\n\n\"You are as cool as a ti leaf,\" exclaimed Pele-ula, \"while I am as\nhot as a bundle of luau.\"\n\nThis interchange of attentions between the two women did not escape\nLohiau. It inflamed him to another passage of song:\n\n\n    Moe e no Wai-alua ke Koolau,\n    Ka hikina mai a Ka-lawa-kua;\n    Lele aoa i ka Mikioi;\n    Uw\u00e9 aloha i ka Pu'u-kolu.\n    Aloha Wai-olohia ke Koh\u00f3la-lele, e\n    He lele pa-iki kau, kau ka manao--\n    Ka ke aloha kamali'i--\n    He lalau, e; eia oe!\n\n        TRANSLATION\n\n    Two rivers that chafe their banks--\n    A mad rush to enter the sea--\n    By the tempest whipped into foam;\n    They roar and bark like hounds:\n    Two souls that pine with love,--\n    A yearning for passion's plunge--\n    Their touch child's play, as they kiss:--\n    Ah, mine the master's lunge!\n\n\nFrom his very nature Lohiau was not qualified to reckon with the\nsupernatural side of Hiiaka. His appeals had been on the plain of\nhuman passion--such appeals as would have subdued and won the heart\nof an ordinary woman. Still acting under these limitations, Lohiau\naimed and shot the arrow that emptied his quiver of song:\n\n\n    O Haupu, mauna kilohana,\n    I ko'e ia e Hula-ia a oki:\n    Oki laula ka uka o Puna,\n    Lulumi i ka pua hau o Malu-aka.\n    Ho'i kao'o i ka wai olohia;\n    Kinakina'i e eha ka pua o ka hala, la.\n    Hala ke aloha, hoomanao iaia i akea,\n    I ka'awale ho'i kau oni'na--\n    Oni'na mau ho'i, e: eia oe.\n\n        TRANSLATION\n\n    Thou mount of enchantment. Haupu,\n    By the dancers greatly beset.--\n    The whole face of Puna o'errun,\n    Where clusters the bloom of the hau--\n    I, back-lame and sore in defeat,\n    Shall master the smart of my wrong.\n    The love-bird has flown into space.\n    Away from this wriggle and squirm.\n    You may twist, you may turn, you are here!\n\n\nLohiau had broken with Pele-ula; his last hope and appeal was to\nHiiaka. He stood before her waiting her fateful decision. Will she\nconsent to turn the canoe-prow and fly back to Kaua'i with him? He\nhad won the woman's heart in her, but not the deity that controlled\nher nature. The chain that bound her to the Woman of the Pit was too\nstrong to be broken by any mere human appeal. Lohiau had failed in\nhis play with the kilu; he now saw that he had also failed in his\nattempt to play with this human heart. The game was up; he sat down.\n\nWhen Lohiau had retired in defeat, it became the turn of Wahine-oma'o\nto entertain the company--Wahine-oma'o, faithful, rustic soul, that\nshe was, whose only acquaintance with this fine art was what she had\npicked up from seeing the performances of her mistress and master. Her\nwits did not desert her and were equal to the occasion: best of all,\nshe had the wit to recognize her own limitations. Instead of pitching\nher song to some far-fetched hyperbole, she travestied the whole\nperformance in a wholesome bit of nonsense that drifts down to us\nacross the centuries as a most delicious take-off:\n\n\n    O ku, o ka o Wahine-oma'o.\n    Wahine ia Lohiau-ipo!\n\n        TRANSLATION\n\n    The flim and the flam\n    Of the Woman-in-green,\n    Handmaid to the man\n    Who loveth the Queen.\n\n\nIf Wahine-oma'o had, of set purpose, planned an ironical take off\nof the hula kilu, or rather of Lohiau's manner of acting, she could\nhardly have bettered her performance. Her dancing was a grotesque\nambling and mincing from one side of the theater to the other. The\nunaffected good humor of the girl robbed the arrow of her wit of all\nvenom while detracting not one whit from its effectiveness.\n\nTowards morning the audience made clamorous demands that Hiiaka,\nthe woman whom their suffrage had declared to be the most beautiful\nthat had ever stood before them, should present herself before them\nonce again. Hiiaka willingly responded to this encore:\n\n\n    Ku'u kane i ka makani hau alia\n    O Maka-huna i Hua-w\u00e1, e:\n    Wa iho la; ke wa wale mai la no\n    Kaua hilahila moe awa-kea\n    Iluna o ka laau.\n    Ho'olaau mai ana ke ki'i,\n    Kaunu mai ana ia'u ka moe--\n    E moe ho'i, e!\n\n        TRANSLATION\n\n    Hot breath from the sea-sand waste--\n    Love hid from day in a thicket of hau--\n    For shame, my man, such clamor and haste!\n    The eye of day is open just now.\n    Make love, aperch, a bird in a tree!\n    You clamor for bed in the open:\n    To bed with yourself!--to bed!\n\n\n\n\n\n\n\n\nCHAPTER XXXII\n\nHIIAKA EXTRICATES HER CHARGE FROM THE DANGEROUS FASCINATIONS OF THE\nKILU [404]\n\n\nHiiaka, having--by her marvellous skill--extricated her charge from\nthe toils of the enchantress, turned a deaf ear to Pele-ula's urgent\npersuasions to abide yet longer and taste more deeply the sweets\nof her hospitality. Her determination arrived at, she wasted no\ntime in leave-taking but made all haste to put a safe distance\nbetween the poor moth and the flame that was the focus of his\nenchantment. Their route lay eastward across the dusty, wind-swept,\nplain of Kula-o-kahu'a--destined in the coming years to be the field\nof many a daring feat of arms;--then through the wild region of\nKa-imu-ki, thickset with bowlders--a region at one time chosen by the\ndwarf Menehune as a sort of stronghold where they could safely plant\ntheir famous ti ovens and be unmolested by the nocturnal depredations\nof the swinish Kama-pua'a. Hiiaka saw nothing or took no notice of\nthese little rock-dwellers. Her gaze was fixed upon the ocean beyond,\nwhose waves and tides they must stem before they reached and passed\nMoloka'i and Maui, shadowy forms that loomed in the horizon between\nher and her goal.\n\nHiiaka, standing on the flank of Leahi and exercising a power of vision\nmore wonderful than that granted by the telescope, had sight of a wild\ncommotion on her beloved Hawaii. In the cloud-films that embroidered\nthe horizon she saw fresh proof of her sister's unmindfulness of the\nmost solemn pledges. It was not her fashion to smother her emotions\nwith silence:\n\n\n    Ke ahi maka-pa [405] i ka la, e;\n    O-wela kai ho'i o Puna;\n    Malamalama kai o Kuki'i la.\n    Ku ki'i a ka po i Ha'eha'e,\n    Ka ulu ohi'a i Nana-wale.\n    A nana aku nei, he mea aha ia?\n    A nana aku nei, he mea lilo ia.\n\n        TRANSLATION\n\n    The fire-split rocks bombard the sun;\n    The fires roll on to the Puna sea;\n    There's brightness like day at Kuki'i;\n    Ghosts of night at the eastern gate,\n    And gaunt the forms that jag the sky--\n    The skeleton woods that loom on high.\n    The meaning of this wild vision?\n    The meaning is desolation.\n\n\nAt Kuliouou, which they reached after passing through Wai-alae,\nWai-lupe and Niu, they came upon some women who were catching small\nfish and crabs in the pools and shallow water along the shore and,\nto satisfy their hunger or, perhaps, to test their disposition,\nHiiaka begged the women to grant her a portion of their catch to\nsatisfy their need. The answer was a surly refusal, coupled with the\nremark that Hiiaka would better do her own fishing. As the sister\nand representative of the proud god Pele, Hiiaka could not permit\nthe insult to go unpunished. Her reply was the utterance of this\nfateful incantation:\n\n\n    He makani holo uh\u00e1 [406]\n    Ko Ka-ele-kei a Pau-kua. [407]\n    Pau wale ke aho i ka noi ana,\n    O ka loa ho'i, e!\n\n        TRANSLATION\n\n    Here's a blast shall posset the blood,\n    As the chant of kahuna the back.\n    Our patience exhausts with delay;\n    We're famished from the length of the way.\n\n\nThe magic words operated quickly. As Hiiaka turned to depart, the\nunfortunate fishing women fainted and died.\n\nAfter this outburst of retribution, Hiiaka turned aside to address in\nwords of consolation and compliment two forlorn mythical creatures\nwhom she recognized as kindred. They were creations of Pele,\nIhihi-lau-akea, manifest to us to-day as a lifeless cinder-cone, and\nNono-ula, as a clear spring of water welling out of the mountain. It\nwas a nice point in Hiiaka's character that she was always ready,\nwith punctilious etiquette, to show courtesy to whom courtesy was due.\n\nFortunately for Hiiaka, her lofty perch afforded a wide-embracing view\nthat included the shadowy forms of Maui and the lesser islands that\nnested with it. Not the smallest pirogue could steal away from the\nstrip of rocky beach at her feet without her observation. At this\nmoment she caught sight of two sailor-men in the act of launching\na trim canoe into the troubled waters of the Hanauma cove, and\nshe made haste, accordingly, to come to them, on the chance of\nsecuring a passage, if so be that they were voyaging in the desired\ndirection. Their destination proving to be Moloka'i, Hiiaka begged\nthe men to receive herself and party as passengers. Nothing loath,\nthey gave their consent.\n\n\"But,\" said one of them, \"your party by itself is quite large enough\nto fill the canoe.\"\n\nHis companion, with better show of cheer in his speech, spoke up and\nsaid, \"It's but common luck to be swamped in this rough channel. To\navoid it needs only skill. Even if the craft swamps, these people\nneed not drown; we can swim for it, and we shall all fare alike. We'll\ntake you with us. Come aboard.\" Aboard they went.\n\nThe voyage to Moloka'i proved uneventful. They landed at Iloli,\na barren place that offered no provision to stay their hunger. When\nHiiaka, therefore, learned that these same canoe-men were bound for\nthe neighboring island of Maui, she wisely concluded to continue the\nvoyage with them.\n\nOn landing in Kohala, Hiiaka took the road that led up through the\nthickly wooded wilderness of Mahiki, the region that had been the\nscene, now some months gone, of the most strenuous chapter in her\nwarfare to rid Hawaii of the mo'o--that pestilent brood of winged\nand crawling monsters great and small that once infested her wilds\nand that have continued almost to the present day to infest the\nimagination of the Hawaiian people. On coming to the eminence called\nPu'u O'ioina,--a name signifying a resting place--being now in the\nheart of the damp forest of Moe-awa, they found the trail so deep\nwith mire that the two women drew up their pa\u00fc and tucked them about\ntheir waists. At sight of this action, Lohiau indulged himself in some\nfrivolous jesting remarks which called out a sharp rebuke from Hiiaka.\n\nAs they cleared the deep woods, there burst upon them a view of\nthe Hamakua coast-wall here and there dotted with clumps of puhala\nand fern, at intervals hung with the white ribbons of waterfalls\nhastening to join the great ocean. As Hiiaka gazed upon the scene,\nshe uttered her thoughts in song:\n\n(In literature, as in other matters, the missing sheep always makes\na strong appeal to the imagination. Urged by this motive, I have\nsearched high and low for this mele, the utterance of Hiiaka under\nunique conditions; but all my efforts have been unavailing.)\n\nWhen they had passed through the lands of Kukia-lau-ania and\nMaka-hana-loa and were overlooking the town of Hilo, Hiiaka was\nbetter able to judge of the havoc which the fires of Pele had wrought\nin her Puna domains. The land was desolated, but, worst of all,\nthe life of her dearest friend Hopoe had been sacrificed on the\naltar of jealousy. In her indignation, Hiiaka swore vengeance on\nher sister Pele. \"I have scrupulously observed the compact solemnly\nentered into between us, and this is the way she repays me for all my\nlabor! Our agreement is off: I am free to treat him--as my lover, if I\nso please. But it shall not be here and now. I will wait till the right\noccasion offers, till her own eyes shall witness her discomfiture.\"\n\nAfter this outburst, her thoughts fashioned themselves in song:\n\n\n    Aia la, lele-iwi [408] o Maka-hana-loa! [409]\n    Oni ana ka lae Ohi'a, [410]\n    Ka lae apane, [411] mauka o ka lae Manienie, [412]\n    I uka o Ke-ahi-a-Laka: [413]\n    Oni ana ka lae, a me he kanaka la\n    Ka leo o ka pohaku i Kilauea.\n    Ha'i Kilauea, pau kekahi aoao o ka mahu nui,\n    Mahu-nui-akea.\n    E li'u mai ana ke ahi a ka pohaku.\n    No Puna au, no ka hikina a ka la i Ha'eha'e. [414]\n\n        TRANSLATION\n\n    See the cape that's a funeral pyre;\n    The tongue of ohi'a's grief-smitten.\n    Beyond, at peace, lies Mani\u00eb;\n    Above rage the fires of Laka.\n    The cape is passion-moved; how human\n    The groan of rocks in the fire-pit!\n    That cauldron of vapor and smoke--\n    One side-wall has broken away--\n    That covers the earth and the sky:\n    Out pours a deluge of rock a-flame.\n    My home-land is Puna, sworn guard\n    At the eastern gate of the Sun.\n\n\nHiiaka now entered the woodlands of Pana-ewa, a region greatly\ncelebrated in song, which must have brought home to her mind vivid\nmemories of that first sharp encounter with her dragon foe. From there\non the way led through Ola'a; and when they reached Ka-ho'o-k\u00fa Hiiaka\nbade the women, Wahine-oma'o and Pa\u00fc-o-pala'e, go on ahead.\n\n(A mystery hangs about this woman Pa\u00fc-o-pala'e which I have not been\nable to clear up. She withdrew from the expedition, for reasons of\nher own, before Hiiaka took canoe for Maui; yet here we find her,\nwithout explanation, resuming her old place as attendant on the young\nwoman who had been committed to her charge. The effort, which has\nbeen made, to associate her in some mystical fashion with the pa\u00fc,\nshort skirt, worn by Hiiaka, only deepens the mystery, so far as my\nunderstanding of the affair is concerned.)\n\nObedient to the instructions of their mistress, the faithful women,\nWahine-oma'o and Pau-o-pala'e, presented themselves before Pele at the\ncrater of Kilauea. \"Where is my sister? where is Hiiaka?\" demanded\nthe jealous goddess. No explanation would suffice. Pele persisted\nin regarding them as deserters and, at her command, they were put\nto death.\n\n\n\n\n\n\n\n\nCHAPTER XXXIII\n\nHIIAKA ALONE WITH LOHIAU\n\n\nIt has come at last, the situation to which the logic of events has\nfor many days pointed the finger of a relentless fate. For the first\ntime Hiiaka finds herself alone with Lohiau. The history of her life\nduring the past two months seems but a prologue to the drama, the\nopening scene of which is about to be enacted in the dressing room,\nas we must call it. For Hiiaka, having gathered a lapful of that\npassion-bloom, the scarlet lehua, and having plaited three wreaths,\nwith a smile on her face, hangs two of the wreaths about the neck of\nLohiau, using the third for her own adornment.\n\nThey are sitting on the sacred terrace of Ka-hoa-lii, at the very\nbrink of the caldera, in full view of the whole court, including the\nsisters of Hiiaka who gather with Pele in the Pit. \"Draw nearer,\"\nshe says to Lohiau, \"that I may tie the knot and make the fillet\nfast about your neck.\" And while her fingers work with pliant art,\nher lips quiver with emotion in song:\n\n\n    O Hiiaka ka wahine,\n    Ke apo la i ka pua;\n    Ke kui la, ke u\u00f6 la i ka manai.\n    Eh\u00e1 ka lei, ka apana lehua lei\n    A ka wahine la, ku'u wahine,\n    Ku'u wahine o ka ehu makani o lalo.\n    Lulumi aku la ka i kai o Hilo-one:\n    No Hilo ke aloha--aloha wale ka lei, e!\n\n        TRANSLATION\n\n    'Twas maid Hiiaka plucked the bloom;\n    This wreath her very hands did weave;\n    Her needle 'twas that pierced each flower;\n    Her's the fillet that bound them in one.\n    Four strands of lehua make the lei--\n    The wreath bound on by this maid--\n    Maid who once basked in the calm down there:\n    Her heart harks back to Hilo-one;\n    Wreath and heart are for Hilo-one.\n\n\nThe wreath is placed, the song is sung, yet Hiiaka's arm still\nclasps Lohiau's neck. Her lithesome form inclines to him. With a\nsudden motion, Hiiaka throws her arms about Lohiau and draws him to\nherself. Face to face, lip touches lip, nose presses nose.\n\nThe women of Pele's court, chokefull of curiosity and spilling over\nwith suspicion, watchful as a cat of every move, on the instant raise\ntheir voices in one Mother-Grundy chorus: \"Oh, look! Hiiaka kisses\nLohiau! She kisses your lover, Lohiau!\"\n\nThe excitement rises to fever heat. Pele is the coolest of the lot. At\nthe first outcry--\"they kiss\"--Pele remarks with seeming indifference,\n\"The nose was made for kissing.\" [415] (The Hawaiian kiss was a\nflattening of nose against nose). But when Hiiaka and Lohiau sink\nto the earth wrapped in each other's arms, and the women of Pele's\ncourt raise the cry, \"For shame! they kiss; they embrace!\" At this\nannouncement, the face of Pele hardens and her voice rings out with\nthe command: \"Ply him with fire.\"\n\nFrom Pele's viewpoint, the man, her lover, Lohiau was the sinner. The\nrole played by the woman, her sister, Hiiaka--the one who had, in fact,\ndeliberately planned this offensive exhibition of insubordination\nand rebellion--was either not recognized by Pele or passed by as a\nmatter of temporary indifference. Hiiaka's justification in motives\nof revenge found no place in her reasoning.\n\nWhen the servants of Pele--among them the sisters of Hiiaka--found\nthemselves under the cruel necessity of executing the edict, they\nput on their robes of fire and went forth, but reluctantly. In their\nhearts they rebelled, and, one and all, they agreed that, if, at close\nview, they found him to be the supremely handsome mortal that fame\nhad reported him to be, they would use every effort to spare him. On\ncoming to the place, their admiration passed all bounds. They could\nnot believe their eyes. They had never seen a manly form of such\nbeauty and grace. With one voice they exclaimed:\n\n\n    Mahina ke alo,\n    Pali ke kua.\n    Ke ku a ke kan\u00e1ka maikai,\n    E ku nei i ke ahu' a Ka-hoa-lii.\n\n        TRANSLATION\n\n    Front, bright as the moon.\n    Back, straight as a mountain wall:\n    So stands the handsome man,\n    This man on thy terrace, Hoa-lii.\n\n\nPele's fire-brigade went through the form of obeying their orders. They\ndared not do otherwise. Acting, however, on their preconcerted plan,\nthey contented themselves with casting a few cinders on the reclining\nform of Lohiau and, then, shamefaced, they ran away--an action that\nhad the appearance of reproof rather than of punishment.\n\nThe effect on the mind of Hiiaka, whose insight into the character\nof Pele was deeper than that of Lohiau, was far different from that\nof mere admonition or reproof. She recognized in the falling cinders\na threat of the direst import and at once braced herself to the task\nof averting the coming storm and of disarming the thundercloud that\nwas threatening her lover. \"Have you not some prayer to offer?\" she\nsaid to Lohiau.\n\n\"Yes,\" he answered, and at her request he uttered the following:\n\n\n    Ua wela Pu'u-lena i ke ahi;\n    Ua wela ka mauna ou, e Kahuna.\n    Uw\u00e9 au, puni 'a i ke awa;\n    Kilohi aku au o ka mauna o ka Lua,\n    E haoa mai ana ke a;\n    Ka laau e ho'o-laau--\n    Ho'o-laau mai ana ke ki'i,\n    Ke moe, i o'u nei.\n\n    Ia loaa ka hala, ka lili, kaua, paio;\n    Paio olua, e.\n\n        TRANSLATION\n\n    Pu'u-lena breathes a furnace blast;\n    Your mount, Kahuna, is a-blaze;\n    I choke in its sulphurous reek.\n    I see the mountain belching flame--\n    A fiery tree to heaven upspringing;\n    Its deadly shade invades my stony couch.\n\n    Is there fault, blame, strife, or reproach;\n    Let the strife be between you two.\n\n\nTo this proposal of her chivalric companion, who would throw upon the\nwoman the whole burden of fault, punishment, and strife, Hiiaka made\nanswer in this address to Pele:\n\n\n    Puka mai ka Wahine mai loko mai o ka Lua,\n    Mai loko mai o Muliwai o ka Lena, [416]\n    Mai ka moku [417] po'o a Kane.\n    E noho ana o Kane-lau-apua [418] i ke one lau a Kane;\n    Ninau mai uka, \"Nowai he wa'a?\" [419]\n    No ka hoa-paio o Ai-moku [420] wahine:\n    Ninau a'e i kona mau kaikaina;\n    A lele e na hoali'i--\n    Ka owaka o ka lani,\n    Ka uwila nui, maka eh\u00e1 i ka lani.\n    Lele mai a huli, popo'i i ka honua;\n    O ke kai uli, o ke kai kea;\n    O ke ala-kai a Pele i hele ai.\n    E hele ana e kini [421] maka o ka La o Hu'e-ehu'e,\n    E nana ana ia luna o Hualalai;\n    Aloha mai ka makani o Ka\u00fa.\n    Heaha la ka pa\u00fa [422] o ka wahine?\n    He palai, he lau-i, ka pa\u00fa hoohepa o ka wahine, e Kini, e.\n    Ha'aha'a iluna ke kihi [423] o ka Mahina;\n    Pau wale ke aho i ke Akua lehe-oi; [424]\n    Maka'u wale au i ke Akua lehe-ama. [425]\n      Eli-eli kapu, eli-eli noa!\n    Ua noa ka aina i ka puk\u00e9 [426] iki, i ka puk\u00e9 nui,\n    I ka hakina ai, i ka hakina i'a,--\n    I kou hakina ai ia Kuli-pe'e i ka Lua, la.\n      Eli-eli, kau mai!\n    Ma ka holo uka, ma ka holo kai.\n      Eli-eli kapu, eli-eli noa!\n    Ua noa ka aina a ke Akua!\n\n        TRANSLATION\n\n    The Woman comes forth from the Pit,\n    Forth from the river with yellow tide,\n    From the fissured head of Kane,\n    Kane-apua, the cheater of death,\n    Presides o'er his much-thronged sandy plain:\n    The mountains re-echo the question,\n    \"Gainst whom do they launch the canoe?\"\n    Against her foes, the land-grabber's.\n    To her sisters she puts a question,\n    Up spring the high-born, the princes--\n    What splendor flashes in heaven!\n    The fourth eye of heaven, its flaming bolt.\n    With swell of wave and break of surf a-land\n    Was her flight o'er the blue sea, the gray sea--\n    The voyage Pele made from Kahiki.\n    From his western gate fly the Sun-darts,\n    Their points trained up at Hualalai--\n    The wind from Ka\u00fa breathes a blessing.\n    Pray tell me, what skirts wear the women?\n    Their skirts are fern and leaf of the ti\n    Bound bias about the hips, O Kini;\n    One horn of the sickle moon hangs low;\n    My patience faints at her knife-like lips\n    And I fear the Goddess's yawning mouth.\n    Deep, deep is the tabu, deep be the peace!\n    The land is fed by each hill, small or big,\n    By each scrap of bread [427] and of meat--\n    Food that is ravaged by Kuli-pe'e.\n    Plant deep the foundations of peace,\n    A peace that runs through upland and lowland.\n    Deep, deep the tabu, deep be the peace!\n    Peace fall on the land of the Goddess!\n\n\n\n\n\n\n\n\nCHAPTER XXXIV\n\nPELE'S BRIGADE IS SENT TO THE ATTACK OF LOHIAU\n\n\nPele broke forth in great rage when her people slunk back, their\nerrand not half accomplished. \"Ingrates, I know you. Out of pity for\nthat handsome fellow, you have just made a pretense and thrown a few\ncinders at his feet. Go back and finish your work. Go!\"\n\nHiiaka, on witnessing the second charge of the fire-brigade, again\nbroke forth in song:\n\n\n    Hulihia Kilauea, po i ka uahi;\n    Nalowale i ke awa [428] ka uka o ka Lua.\n    Moana He\u00ebia--la kapu i ke Akua!\n    Haki palala-hiwa ke alo o ka pohaku;\n    Ai'na makai a'ahu, koe ka oka--\n    Koe mauka o ka Lae Ohi'a.\n    Haki'na ka hala, apana ka pohaku;\n    Kik\u00e9 ka al\u00e1; uw\u00e9 ka mamane--\n    Ka leo o ka laau waimaka nui,\n    O ka wai o ia kino \u00e1 pohaku,\n    Kanaka like Kau-huhu ke oko o ke ahi;\n    Ho'onu'u Puna[375] i ka mahu o ka Wahine.\n    Kah\u00e1 ka lehua i ka uka o Ka-li'u;\n    Makua ke ahi i ka nahelehele--\n    Ke \u00e1 li'u-la o Apua.\n    E ha'a mai ana i ku'u maka\n    Ka ponaha lehua mauka o Ka-ho'i-k\u00fa;\n    Puni'a i ke awa ka uka o Nahunahu:\n    Kin\u00e1 Puna, e po\u00e1 i ke Akua.\n    Ua kaulu-wela ka uka o Olue\u00e4;\n    Ua haohia e ke ahi, ku ka halelo. [429]\n    Moku kahawai, niho'a ka pali;\n    Ua umu pa-enaena ke alo o ka pohaku.\n    O Ihi-lani, [430] o Ihi-awaawa, [431]\n    Hekili ke'eke'e, ka uila pohaku;\n    Puoho, lele i-luna, ka al\u00e1 kani oleol\u00e9,\n    Kani au-moe, kani ku-w\u00e1, kani helele'i;\n    Ow\u00e9, nakeke i ka lani, nehe i ka honua;\n    Ku'u pali kuhoho holo walawala i-luna, i-lalo;\n    Ka iho'na o ka pali uhi'a e ka noe;\n    Pa'a i ka ohu na kikepa lehua a ka Wahine;\n    Ho'o-maka'u ka uka--he ahi ko ka Lua.\n    Ke ho'o-malana a'e la e ua na opua;\n    Ne'ene'e i kai o Papa-lau-ahi.\n    Lapalapa ka waha o ke Akua lapu;\n    Hukihuki [432] ka lae ohi'a o Kai-m\u00fa,\n    E hahai aku ana i-mua, i-hope.\n    Hopo aku, hopo mai;\n    Hopo aku au o ka ua liilii noe lehua i ka papa.\n    O Pua'a-kanu [433] oheohe, me he kan\u00e1ka oa [434] la i ka La;\n    Ke'a ka maha lehua i kai o Ka-pili nei:\n    I pili aku ho'i maua o haele, [435]\n    E pi'i i ka uka, e kui, e lei i ka lei,\n    Ka lehua o ka ua nahuhu--(nahunahu)\n    Nahu'a e ke ahi--uli ke a--\n    Mahole ka papa, manihole i ka ai ia e ke Akua:\n    Ai kolohe ka Wahine ia Puna,\n    Ho'o-pohaku i ka Lae Ohi'a.\n    Ka uahi o ka mahu ha'a-lele'a i uka;\n    Ka hala, ka lehua, lu ia i kai.\n    Ha'aha'a Puna, ki'eki'e Kilauea:\n    Ko Puna kuahiwi mau no ke ahi.\n    O Puna, aina aloha!\n    Aloha-ino Puna, e moe'a nei,\n    Ka aina i ka ulu o ka makani!\n\n\nThe language of this mele is marked by a certain mannerism that can\nhardly be described as either parallelism or as antithesis, though it\napproaches now one and now the other. It is as if each picture could\nnot be accomplished save by representing its grouping from more than\none point of view.\n\n        TRANSLATION\n\n    Kilauea breaks forth: smoke blurs the day;\n    A bitter rain blots out one half the Pit;\n    He\u00ebia is whelmed by a tidal wave;--\n    Dread day of the fiery Goddess!\n    The face of the cliff is splintered away;\n    The lowlands are littered with fragments;\n    Her besom spares other land, not the park.\n    The screw-palms are rent, the rock-plates shattered;\n    The bowlders grind, the mamanes groan;\n    I hear the pitiful sob of the trees.\n    The tree-gods weep at their change into stone.\n    Man, like the roof-pole, strangles in smoke;\n    Puna chokes with the steam of the Woman;\n    How groan the lehuas of Ka-li'u!\n    A quivering flame enwraps Apua.\n    Mine eyes are blinded at the sight\n    Of the forest-circle of Ho'o-k\u00fa;\n    Nahunahu is swallowed up in the rack.\n    Puna, how scarred! by the Goddess ravaged!\n    Olue\u00e4's uplands quiver with heat--\n    What ravage! its rocky strata uptorn;\n    Deep-gullied the canyons, toothed are the cliffs;\n    Like an oven glows the face of the rocks.\n    Now Heaven hurls her forked bolts\n    And bitter thunder-bombs; rocks burst and fly.\n    A crash of splintered echoes breaks the night,\n    Shatters the heavens and rends the earth.\n    My towering cliff is shook like a reed;\n    The trail adown the cliff is wreathed in steam;\n    Mist veils the ragged spurs of lehua--\n    A reign of terror! flames leap from the Pit;\n    The storm-clouds spread their wings for rain;\n    They rush in column over the plain.\n    The mouth of the demon vomits flame--\n    A besom-stroke to wooded Kai-m\u00fa.\n    Destruction follows before and behind;\n    What terror smites a-far and a-near!\n    A brooding horror wraps my soul\n    As the fine rain covers the plain.\n    A spectacle this for the eye of Day!\n    An offering's laid--a pig? a man!\n    Deem'st it a crime to snuggle close in travel?\n    That we gathered flowers in the woods?\n    That we strung them and plaited wreaths?\n    That we hung them about our necks?--\n    Red blossoms that sting us like fire--\n    A fire that burns with a devilish flame,\n    Till the blistered skin hangs in rags:\n    And this--is the work of the God!\n    The faithless Woman! Puna sacked!\n    The Park of Lehua all turned to rock!\n    The column of rock moves ever on;\n    Lehuas and palms melt away,\n    As the fire sweeps down to the sea.\n    For Puna's below and Pele above,\n    And Puna's mountain is ever aflame.\n    Oh Puna, land close to my heart!\n    Land ever fore-front to the storm!\n    I weep for thy sorrowful plight!\n\n\n\"Cowed, and by a boy!\" said Pele as her servants, with shame in their\nfaces, slunk away from their unfinished task. \"This is no job for\nwomen,\" she continued. \"These girls can't stand up before a man--not\nif he has a smooth face and a shapely leg.\"\n\nAs she spoke the fire-lake in Hale-ma'u-ma'u took on a ruddier hue,\nlifted in its cauldron and began to boil furiously, spouting up a\nscore of red fountains.\n\n\"Men, gods, take these fires and pour them upon the man,\" said Pele,\naddressing Lono-makua, Ku-pulupulu, Ku-moku-halii, Ku-ala-na-wao,\nKupa-ai-ke'e, Ka-poha-kau, Ka-moho-alii, Kane-milo-hai and many others.\n\nThe gods well knew on what perilous ground they stood, with whom they\nhad to deal, the fierceness of Pele's wrath when it was stirred; yet,\nin their hatred of a great wrong, they moved with one purpose to push\nback the fires that were threatening Lohiau. With their immortal hands\nthey flung away the embers and masses of flame until the heavens were\nfilled with meteor-fragments.\n\nPele's wrath rose to a mighty heat at this act of mutiny and disloyalty\nand she cursed the whole assembly. \"Go,\" said she, \"back to Huli-nu'u\nwhence you came. Let the land on which you stand remain barren and\nyield no harvest nor any food for mortal or for immortal.\"\n\nNow Pele was one of the chief gods on earth. The land was hers. Did\nshe not make it? Her authority extended also to heaven. Did not her\nflames mount to the zenith? All the gods, even the great gods Ku,\nKane, Kanaloa and Lono, depended on her for certain things. When she\nvoyaged from Kahiki to the new land of Hawaii they were constrained\nto follow her. Not because of any command she laid upon them did they\ndo this, but because such was their inclination. Where Pele was there\nwas food, wealth, the things they had need of. They followed as a\ndog tags after its master.\n\nThe threat made by Pele was, then, no idle breath. It was a thing of\nterrible moment--to be stripped of their fat offices and banished\nto a far-off barren land, a terrible sentence. Some of the gods\ngave in at once and made their peace with the terrible goddess. Of\nthose who stood firm in their opposition were Ku-moku-hali'i, Ku\npulu-pulu, Ku-ala-na-wao, Kupa-ai-ke'e and Ku-mauna. [436] Condemned to\nbanishment, they were indeed in a sorry plight. They found themselves\non the instant deprived of their jobs and of their power. Food they\nhad not, nor the means of obtaining it; these were in the possession\nof Kane and Kanaloa. The ocean was not free to them; it was controlled\nby Ka-moho-alii. In their extremity they became vagabonds and took to\nthe art of canoe-making. Thus were they enabled to fly to other lands.\n\nNew dispositions having been made and fresh stratagems set on foot,\nPele turned loose another deluge of fire, Lono-makua consenting to\nmanage the operation. The fire burst into view at Keaau, from which\nplace it backed up into the region of Ola'a and there divided into\ntwo streams, one of which continued on the Hilo side, while the other\nfollowed a course farther towards Kau. Lohiau, thus surrounded, would\nfind himself obliged to face Pele's wrath without the possibility\nof retreat.\n\nHiiaka, not fearing for herself but seeing the danger in which her\nlover was placed, bade him pray; and this was the prayer he offered:\n\n\n    Popo'i, haki kaiko'o ka lua;\n    Haki ku, Haki kakala, ka ino,\n    Popo'i aku i o'\u00fc o lehua,\n    I Kani-a-hiku, [437] wahine [438] ai lehua,\n    A ka unu [439] kupukupu, a eha ka pohaku\n    I ka uwalu a ke ahi,\n    I ke kaunu a ka Pu'u-lena: [440]\n    Huli ka moku, nakeke ka aina;\n    Kuhala-kai, [441] kuhuluk\u00fa [442] ka mauna;\n    Pehu ka leo i Pu'uk\u00fa-akahi; [443]\n    Hano ka leo i Pu'uku-alua;[443]\n    Aheahe ana i Mauna Kua-loi [444]--\n    I kauhale a ke Akua.\n    I ke ahu a Ka-hoa-lii. [445]\n    Kah\u00e1 ka leo o ka ohi'a;\n    Uw\u00e9 ka leo o ke kai;\n    Huli ke alo o Papa-lau-ahi.\n    Kai ho'onaue hala ko Kea\u00e4u;\n    Kai lu lehua ko Pana-ewa;\n    Ke popo'i a'e la i ke ahu a Lono, e.\n    E lono ana no anei? He ho'okuli;\n    He kuli ia nei, he lono ole.\n\n        TRANSLATION\n\n    A storm and wild surf in the Pit,\n    The fire-waves dashing and breaking;\n    Spume splashes the buds of lehua--\n    The bird-choir--O consumer of trees,\n    O'erthrowing the fishermen's altar;\n    The rocks melt away in thy flame;\n    Fierce rages the Pu'u-lena;\n    The island quakes with thy tremor;\n    A flood of rain on the lowland,\n    A wintry chill on the highland.\n    A boom, as of thunder, from this cliff;\n    A faint distant moaning from that cliff;\n    A whispered sigh from yonder hill,--\n    Home of the gods, inviolate,\n    Shrine of the God Hoalii.\n    Now groans the soul of the tree a-flame;\n    Now moans the heart of the restless sea.\n    Uptorn are the ancient fire-plates.\n    The Kea-au sea uproots the palms;\n    Pana-ewa's sea scatters the bloom;\n    It beats at the altar of Lono.\n    Does she lend her heart to my cry?\n    Deaf--her ears are deaf to my prayer.\n\n\nLet us picture to ourselves the scene of the story that now has\nthe stage--a waterless, wind-swept, plain of volcanic slag and\nsand, sparsely clad with a hardy growth whose foliage betrays the\ninfluence of an environment that is at times almost Alpine in its\nausterity. Above the horizon-line swell the broad-based shapes of\nMauna-kea, Mauna-loa and Hualalai. In the immediate foreground,\noverlooking the caldera--where are Pele's headquarters--we see\ntwo figures, standing, crouching, or reclining, the lovers whose\nstolen bliss has furnished Pele with the pretext for her fiery\ndiscipline. Measured by the forces in opposition to them, their human\nforms shrink into insignificance. Measured by the boldness of their\nwords and actions, one has to admit the power of the human will to\nmeet the hardest shocks of fortune. Listen to the swelling words of\nLohiau as Pele's encircling fires draw nearer:\n\n\n    Hulihia ka mauna, wela i ke ahi;\n    Wela nopu i ka uka o Kui-hana-lei;\n    Ke \u00e1 pohaku; pu'u lele mai i uka o Ke-ka-ko'i--\n    Ke-ka-ko'i ka ho'okela mai ka Lua.\n    O ka maiau [446] pololei kani le'ale'a;\n    O ka hinihini kani kua mauna;\n    O ka mapu leo nui, kani k\u00f3hakoh\u00e1;\n    O kan\u00e1ka loloa [447] o ka mauna,\n    O Ku-pulupulu i ka nahele;\n    O na 'kua mai ka wao kele;\n    O Kuli-pe'e-nui [448] ai-ahua;\n    O Kik\u00e9 alawa o Pi'i-kea; [449]\n    O ka uahi Pohina i uka;\n    O ka uahi mapu-kea i kai;\n    O ka uahi noe lehua, e;\n    O ke awa nui, i ka mauna;\n    O ke po'o o ke ahi, i ka nahele;\n    O ka ai'na a Pele ma, i uka;\n    Ua ku ke oka, aia i kai.\n    Pau a'e la ka maha laau--\n    Ka maha ohi'a loloa o Kali'u,\n    A ka luna i Pohaku-o-kapu.\n    Kapu mai la Puna, ua kulepe i ke ahi;\n    Ua puni haiki Kilauea.\n    Ua ha ka lama i ka luna i Moku-aweoweo;\n    Ua ha ka uka i Ke-ahi-a-Laka;\n    Ai'na a'e la o Moe-awakea i Ku-ka-la-ula,\n    A ka luna, i Pohaku-holo-na'e.\n    Ku au, kilohi, nana ilaila e maliu mai:\n    O ku'u ike wale aku ia Maukele,\n    I ka papa lohi o Apua--\n    He la lili'u, e nopu, e wela ka wawae.\n    Pau ke a, kahuli ha'a ka pahoehoe,\n    A pau na niu o kula i Kapoho.\n    Holo ke ahi mahao'o [450] o Kua-uli;\n    Pau Oma'o-lala i ke ahi:\n    I hi'a no a \u00e1 pulupulu i ka lau laau.\n    Kuni'a ka lani, haule ka ua loku;\n    Ka'a mai ka pouli, wili ka puahiohio;\n    Ka ua koko, ke ow\u00e9 la i ka lani.\n    Eia Pele mai ka Mauna, mai ka luna i Kilauea.\n    Mai O'olue\u00e4, mai Papa-lau-ahi a hiki Mal\u00e1ma.\n    Mahina ka uka o Ka-li'u;\n    Enaena Puna i ka ai'na e ke 'Kua wahine.\n    Kahuli Kilauea me he ama [451] wa'a la;\n    Pouli, kikaha ke Akua o ka Po;\n    Liolio i Wawau ke Akua o ka uka;\n    Niho'a ka pali, kala-lua i uka;\n    Koe\u00e4 a mania, kikaha koa'e;\n    Lele pauma ka hulu maewaewa.\n    A'ea'e na akua i ka uka;\n    Noho Pele i ke ahi\u00fc;\n    Kani-k\u00e9 ilalo o ka Lua.\n    Kahuli Kilauea, lana me he wa'a [452] la;\n    Kuni'a a'e la Puna, mo'a wela ke one--\n    Mo'a wela paha Puna, e!\n    Wela i ke ahi au, a ka Wahine.\n\n        TRANSLATION\n\n    The Mount is convulsed; the surging fire\n    Sweeps o'er the height of Kui-hana-lei;\n    The rocks ablaze; the hillocks explode\n    Far out by Ax-quarry, aye, and beyond,\n    Where gleefully chirped the pololei,\n    And the grasshopper trilled on the mountain\n    A resonant intermittent cry.\n    Now comes the tall man of the mount,\n    Ku-pulupulu, the Lord of the Woods.\n    In his train swarm the pigmy gods of the wilds,\n    The knock-kneed monster Kuli-pe'e--\n    That subterraneous eater of towns--\n    And watchful Pi'i-kea, the Roach god.\n    A blinding smoke blurs the hinter-land;\n    A milk-white cloud obscures the lowland,\n    Enshrouding the groves of lehua.\n    The smoke-rack bulks huge in the upland;--\n    The fire has its head in the Mount,\n    And thence the Pele gang start on a raid.\n    The ash of their ravage reaches the sea:\n    She's made a fell sweep of forest and grove\n    Clean down to Pohaku-o-kapu.\n    Now, tabu is Puna, forbidden to man:\n    The fire-tongues dart and hedge it about.\n    A torch buds out from Moku-awe\u00f6,\n    To answer the beacon flung by Laka.\n    Now she's eaten her way from sleepy noon\n    Till when the windy mountain ridge\n    Buds with the rosy petals of dawn.\n    Here stand I to wait her relenting:\n    I see naught but desolate Puna\n    And the quivering plain of Apua:\n    All about is flame--the rock-plain rent;\n    The coco-palms that tufted the plain\n    Are gone, all gone, clean down to Ka-poho.\n    On rushes the dragon with flaming mouth,\n    Eating its way to Oma'o-lala.\n    For tinder it has the hair of the fern.\n    A ghastly rain blots out the sky;\n    The sooty birds of storm whirl through the vault;\n    Heaven groans, adrip, as with dragon-blood.\n    Here Pele comes from her fortress, her Mount,\n    Deserting her resting place, her hearth--\n    A wild raid down to Malama.\n    Kali'u's highlands shine like the moon;\n    All Puna glows at the Goddess' coming.\n    The crater's upset; the ama flies up;\n    The God of night plods about in the dark;\n    The Upland God makes a dash for Vavau.\n    The pali are notched like teeth, dissevered,\n    Their front clean shaven, where sailed the bosen,--\n    White breast of down--on outstretched wings.\n    The gods ascend to the highlands;\n    The goddess Pele tears in a frenzy;\n    She raves and beats about in the Pit:\n    Its crumbled walls float like boats in the gulf:\n    An ash-heap is Puna, melted its sand--\n    Crisp-done by thy fire, Thine, O Woman!\n\n\nWhen Hiiaka recognized the desperate strait of her friend and lover\nshe urged him to betake himself again to prayer.\n\n\"Prayer may serve in time of health; it's of no avail in the day of\ndeath,\" was his answer.\n\nIt was not now a band of women with firebrands, but a phalanx of\nfire that closed in upon Lohiau. The whole land seemed to him to be\na-flame. The pictures that flit through his disturbed mind are hinted\nat in the song he utters. The pangs of dissolution seem to have stirred\nhis deeper nature and to have given him a thoughtfulness and power\nof expression that were lacking in the heyday of his lifetime. Hiiaka\ncalled on him for prayer and this was his response:\n\n\n    Pau Puna, ua koele ka papa;\n    Ua noe ke kuahiwi, ka mauna o ka Lua;\n    Ua awa mai ka luna o Uw\u00e9-kahuna--\n    Ka ohu kolo mai i uka,\n    Ka ohu kolo mai i kai.\n    Ke a\u00e1 la Puna i ka uka o Na'ena'e; [453]\n    O ka lama kau oni'oni'o, [454]\n    O na wahine i ke anaina,\n    I ka piha a ka naoa o mua nei.\n    Oia ho'i ke kukulu [455] a mua;\n    Oia ho'i ke kukulu awa;\n    O kai awa i ka haki pali,\n    O kai a Pele i popo'i i Kahiki--\n    Popo'i i ke alo o Kilauea;\n    O kai a Ka-hulu-manu: [456]\n    Opiopi [457] kai a ka Makali'i;\n    Ku'uku'u kai a ka pohaku,\n    Ke ahi a ka noho [458] uka,\n    Kukuni i ke kua [459] o ka makani.\n    Wela ka ulu [460] o ka La i Puna, e;\n    Kin\u00e1 Puna i ka ai'na e ke Akua, e.\n    He akua [461] ke hoa, e;\n    Ke kuhi la iaia he kan\u00e1ka--\n    He akua ke hoa, e!\n\n        TRANSLATION\n\n    Puna is ravaged, its levels fire-baked;\n    Fog blots out the forest-heights of the Pit;\n    Uw\u00e9-kahuna's plain is bitter cold--\n    A mist that creeps up from the sea,\n    A mist that creeps down from the mount;\n    Puna's dim distant hills are burning--\n    A glancing of torches--rainbow colors--\n    The whole assembly of women.\n    In pity and love they stand before us;\n    They form the first line of battle\n    And they make up the second line.\n    The raging waves engulf the steep coast--\n    The sea Pele turmoiled at Kahiki,\n    That surged at the base of Kilauea--\n    The bird-killing flood Ka-hulu-manu.\n    Makali'i's waves were like folds in a mat;\n    A smiting of rock against rock\n    Is the awful surge of the Pele folk.\n    The wind-blast enflames their dry tinder.\n    The face of the Sun is hot in Puna.\n    I companioned, it seems, with a god;\n    I had thought her to be very woman.\n    Lo and behold, she's a devil!\n\n\nApropos of the meaning of na'ena'e I will quote the words of a Hawaiian\nsong by way of illustration:\n\n\n    Makalii lua ka La ia Ka-wai-hoa, [462]\n    Anoano i ka luna o Hoaka-lei: [463]\n    Lei manu i ka hana a ke ki\u00fc; [464]\n    Luli ke po'o, \u00e9ha i ka La o Maka-lii,\n    Hoiloli lua i na ulu hua i ka hapapa.\n\n        TRANSLATION\n\n    Wondrous small looks the Sun o'er Waihoa,\n    How lonesome above Hoaka-lei!\n    Birds crown the hill to escape from the Ki\u00fc;\n    Men turn the head from the Sun's winter heat\n    And scorn the loaves of the bread-fruit tree.\n\n\nIn answer to these words of Lohiau Pele muttered gruffly, \"God! Did\nyou take me to be a human being? That's what is the matter with you,\nand your clatter is merely a wail at the prospect of death.\"\n\nUnder the torture of the encircling fires Lohiau again babbles forth an\nutterance in which the hallucinations of delirium seem to be floating\nbefore him:\n\n\n    Wela ka hoku, ka Mal\u00e1ma:\n    Ua wela Makali'i, Kaelo ia Ka-ulua; [465]\n    Kai ehu ka moku, pap\u00e1pa ka aina;\n    Ha'aha'a [466] ka lani; kaiko'o ka Mauna,\n    Ha ka moana; popo'i Kilauea.\n    Ale noho ana Papa-lau-ahi;\n    O mai Pele i ona kino--\n    Hekikili ka ua mai ka lani;\n    Nei ke ola'i; ha ka pohakahi a ka Ikuw\u00e1;\n    Ku mai Puna ki'eki'e;\n    Ha'aha'a ka ulu a ka opua,\n    Pua ehu mai la uka o Ke-ahi-a-Laka;\n    Pau mahana i kahi Wai-welawela [467] o ka Lua, e;\n    Iki'ki i ka uwahi lehua;\n    Paku'i ka uwahi Kan\u00e1ka.\n    Pua'i hanu, e\u00e4 ole i ke po'i a ke ahi.\n    E Hiiaka e, i wai maka e uw\u00e9 mai!\n\n        TRANSLATION\n\n    The stars are on fire, and the moon;\n    Cold winter is turned to hot summer;\n    The island is girdled with storm;\n    The land is scoured and swept barren;\n    The heavens sag low--high surf in the Pit--\n    There's toss of a stormy ocean,\n    Wild surging in Kilauea;\n    Fire-billows cover the rocky plain,\n    For Pele erupts her very self.\n    A flood of rain follows lightning-bolt;\n    Earth quakes with groaning and tossing,\n    Answered with shouts from the Echo god.\n    Once Puna was lifted to heaven;\n    Now the cloud of dark omen hangs low.\n    White bellies the cloud over Laka's hearth;\n    Wai-wela-wela supplies a warm skirt.\n    I choke in this smoke of lehua--\n    How pungent the smell of burnt man!\n    I strangle, my breath is cut off--\n    Ugh! what a stifling blanket of fire!\n    Your tears, Hiiaka, your tears!\n\n\n\n\n\n\n\n\nCHAPTER XXXV\n\nTHE DEATH OF LOHIAU\n\n\nLohiau, in his last agony, wandered in mind and babbled of many\nthings. To his credit, be it said that his thoughts were not wholly\ncentered on himself. There was a margin of regard for others, as when\nhe sang in these words:\n\n\n    Aloha na hale o makou i makamaka ole,\n    Ke ala hele mauka o Huli-wale la, e.\n    Huli wale; ke huli wale a'e nei no,\n    I ka makana ole, i ka mohai ole e ike aku ai,\n    E kanaenae aku ai la ho'i, ia oe, ia oe!\n\n        TRANSLATION\n\n    My love to the homes made desolate,\n    On the road which makes this turning.\n    I turn away with an empty hand,\n    Lacking an offering fit to make peace,\n    To soften thy heart and appease thee--\n    To soften thy heart and content thee.\n\n\nAt the last flicker of life, when the rocky encasement had well nigh\ncompleted the envelopment of his body, Hiiaka, daring the barrier\nof fire that had come between them, sprang to his side and, with the\nlast kiss, whispered into his ear, \"Go not on the side whence the wind\nblows; pass to leeward, on the day of our meeting.\" (Mai hele i ka\nmakani; hele i ka pohu, ma ka la a kaua e halawai ai.) By this cryptic\nexpression, Hiiaka meant to put Lohiau on his guard against enemies\nthat lay in wait for him. If he went to the windward he might reveal\nhimself to them by his flair. She also embodied her warning in song:\n\n\n    Aloha ko'u hoa i ka ua pua-kukui,\n    Kui lehua o Moe-awakea,\n    Lei pua o Ka-la-hui-pua,\n    Kae'e lehua o Pu'u-lena, la, mauka:\n    Mauka oe e hele ai,\n    Ma ka ulu o ka makani;\n    O moe'a oe e ka \u00e1 Pu'u-lena la--\n    Make, make loa o oe!\n\n        TRANSLATION\n\n    My love to thee, mate of the sifting rain,\n    Such time as we strung the lehua,\n    In the snatches of noonday rest,\n    On the days when we dreamed of reunion;\n    And this was done in the uplands.\n    In the uplands you shall safely journey;\n    Safe in the hush and lee of the wind;\n    Lest the blasts of Pu'u-lena shall smite\n    And sweep you away to an endless doom.\n\n\nA swarm of emotions buzzed in the chambers of Hiiaka's mind, of love,\nof self-destruction, of revenge. In an agony of indecision she strode\nthis way and that, wringing her hands and wailing in a strictly\nhuman fashion. The master passion came to the front and had sway:\nshe would find Lohiau, and with him renew the bond of friendliness\nwhich had grown up in the midst of the innocent joys and toils of\ntravel shared by them in common. An access of divine power came to\nher. She immediately began to tear up the strata of the earth. As she\nbroke through the first stratum and the second, she saw nothing. She\ntore her way with renewed energy: rock smote against rock and the\nair was full of flying debris.\n\nAfter passing the third stratum, she came upon a ghastly sight--the\ngod of suicide, suspended by the neck, his tongue protruding from\nhis mouth. It was a solemn lesson. After passing the fourth stratum\nshe came upon the stratum of Wakea, and here she found the inanimate\nbodies of her former companions of travel, the faithful Wahine-oma'o\nand Pa\u00fa-o-pala'e. She restored them to life and animation, bidding\nthem return to the beautiful world of sunshine and fresh air.\n\nShe came at last to the tenth stratum with full purpose to break\nup this also and thus open the flood-gates of the great deep and\nsubmerge Pele and her whole domain in a flood of waters. That, indeed,\nwould have been the ruin of all things. At this moment there came\nto Hiiaka the clear penetrating tone of a familiar voice. It was the\nvoice of her fast friend and traveling companion, Wahine-oma'o, who\nhad but recently left her and who, now, under the inspiration of the\ngreat god Kane, had come to dissuade Hiiaka from her purpose. For the\nexecution of that purpose meant a universe in confusion. It was time,\nthen, for Kane to interfere. He did this by putting into the mouth\nof her dearest friend on earth an appeal to which Hiiaka could not\nbut listen and, listening, heed:\n\n\n    A po Kaena i ka ehu o ke kai;\n    Ki-p\u00fa iho la i ka lau o ke ahi;\n    Pala e'ehu i ka La ka ulu o Poloa, e!\n    Po wale, ho'i; e ho'o-po mai ana ka oe ia'u,\n    I ka hoa o ka ua, o ke anu, o ke ko'eko'e!\n    Auhea anei oe? Ho'i mai kaua;\n    He au Ko'olau [468] aku ia.\n\n        TRANSLATION\n\n    Kaena is darkened with sea-mist;\n    Eruptions burst up mid lakes of flame;\n    Scorched and gray are Po-loa's bread-fruits.\n    Now, as a climax, down shuts the night.\n    You purpose to blind with darkness\n    The woman who went as your fellow\n    Through rain and storm and piercing cold.\n    List now, my friend: return with me--\n    We've had a spell of nasty weather!\n\n\nFor Hiiaka to give ear to the pleading voice of her friend, the\nwoman who had shared with her the shock of battle and the hardships\nof travel from Hawaii to Kaua'i and back again, was to run the risk\nof being persuaded.\n\n\"Come with me,\" said Wahine-oma'o; \"let us return to our mistress.\"\n\n\"I must first seek and find Lohiau,\" answered Hiiaka.\n\n\"Better for us first to go before Pele. She will send and bring\nLohiau.\" Thus pleaded the woman Wahine-oma'o.\n\nHiiaka turned from the work of destruction and, hand in hand, they made\ntheir way back into the light and wholesome air of the upper world.\n\nThe sisters--those who bore the name Hiiaka--received her cordially\nenough. They prattled of many things; buzzed her with questions about\nher travels of long ago--as it now seemed to Hiiaka. It was not in\ntheir heart to stir the embers of painful issues. No more was it in\ntheir heart to fathom the little Hiiaka of yesterday, the full-statured\nwoman of to-day. Beyond the exchange of becoming salutations, Hiiaka's\nmouth was sealed. Until Pele should see fit to lend ear and heart to\nher speech not a word would she utter regarding her journey.\n\nBut Pele lay on her hearth silent, sullen--no gesture, no look of\nrecognition.\n\nThe kino wailua, or spirit from Lohiau, in the meantime, after having\nin vain tried to solace itself with the companionship of the forest\nsong-birds and having found that resource empty of human comfort,\nfluttered across the desolate waste of ocean like a tired sea-bird\nback to his old home and there appeared to his aikane Paoa in a vision\nat night.\n\n\"Come and fetch me,\" he said (meaning, of course, his body). \"You\nwill find me lying asleep at Kilauea.\"\n\nPaoa started up in a fright. \"What does this mean?\" he said to\nhimself. \"That Lohiau is in trouble?\"\n\nWhen he had lain down again the same vision repeated itself. This\ntime the command was imperative: \"Come and rescue me; here I am in\nthe land of non-recognition.\" [469]\n\nNow Paoa roused himself, assured that Lohiau's sleep was that of death,\nbut not knowing that he was, for the second time, the victim of Pele's\nwrath. He said nothing to anyone but made all his preparations for\ndeparture in secret, reasoning that Kahua-nui, the sister of Lohiau,\nwould not credit his story and would consequently interfere with\nhis plans.\n\nHe entered his canoe and, pressing the water with his paddle, his craft\nmade a wonderful run towards Hawaii. It was necessary for him only to\ndip his paddle in the brine at intervals and to direct the course. The\ncanoe seemed almost to move of itself. That same morning he arrived at\nWaipio. To his astonishment, there, in a boat-shed on the beach lay the\ncanoe which he recognized as that of his friend Lohiau. The people of\nthe district had been wondering whose it was and how it had come there.\n\nPaoa found many things that were new and strange to him in this big\nraw island of Hawaii. Not the least of these was the land on which he\ntrod, in places a rocky shell covering the earth like the plates on\nthe back of the turtle, or, it might be, a tumble of jagged rocks--the\nso-called a\u00e4--a terrain quite new to his experience. It seemed as if\nthe world-maker had not completed his work.\n\nOf the route to Kilauea he was quite ignorant, but he was led. There\nflitted before him a shadow, a wraith, a shape and he followed it. At\ntimes he thought he could recognize the form of Lohiau and, at night\nor in the deep shadows of the forest, he seemed to be looking into\nthe face of his friend.\n\nWhen night came he lay down in a sheltered place and slept. In the\nearly morning, while darkness yet brooded over the land, he was\nroused by the appearance of a light. His first thought was that day\nhad stolen upon him: but no, it was the kino wailua of his friend that\nhad come to awaken him and lead him on the last stage of his journey.\n\n\n\n\n\n\n\n\nCHAPTER XXXVI\n\nPAOA SEEKS OUT THE BODY OF HIS DEAD FRIEND LOHIAU\n\n\nUnder the lead of his spiritual guide, Paoa arrived that day at Kilauea\nand, standing at the brink of the great caldera, he saw the figure of\nLohiau beckoning to him as it stood on a heap of volcanic debris. The\nwraith dissolved into nothingness as he approached the spot; but there\nlay a figure in stone having the semblance of a man. It was more an\nact of divination than the exercise of ordinary judgment that told\nhim this was the body of Lohiau. \"I thought you had summoned me to\ntake home your living body, my friend!\" was his exclamation. His\nvoice was broken with emotion as he poured out his lament:\n\n\n    Mau a'alina oe mauka o Ka-la-ke-ahi;\n    Ma Puna ka huli mai ana;\n    Ka ua a Makali'i,\n    Ke ua la i Laau,\n    I Ka\u00fa, i Ka-hihi, i Ka-pe'a,\n    I ke wao a ke akua.\n    Eia ho'i au la, o ka Maka-o-ke-ahi;\n    Aole ho'i na la o ka Lawa-kua,\n    Ke Koolau la, e, aloha!\n    Aloha ku'u hoa i ka ua anu lipoa,\n    Hu'ihu'i, ko'eko'e, kao\u00fc:\n    He ahi ke kapa o kaua e mehana ai,\n    E lala ai kaua i Oma'o-lala;\n    I pili wale, i ha'alele la, e.\n    Ha'alele i Wailua na hoa aloha--\n    O Puna, aina aloha,\n    O Puna, i Kaua'i.\n\n        TRANSLATION\n\n    Thou bundle of scars from a fiery day,\n    'Twas at Puna our journey began,\n    With a dash of rain in the summer;\n    Rain again when we entered the woods,\n    Rain, too, in Ka\u00fa, in the jungle,\n    In the forest-haunts of the gods,\n    Rain at each crossing of road and path:--\n    Here stand I, with fire in my eye:\n    Our days of communion are gone;\n    You've bidden adieu to Ko'olau:\n    Hail now to my mate of the gloomy rain--\n    When wet and cold and chilled to the bone,\n    Our garment of warmth the blazing hearth;\n    Then basked we at Oma'o-lala,\n    Haunting the place, then tearing away.\n    E'en so you tore away from your friends,\n    Those friends of Wailua, of Puna--\n    That dear land of Puna, Kaua'i!\n\n\n(Here is another version of the eloquent prayer of Paoa; furnished\nby Poepoe, who obtained it from Rev. Pa'aluhi):\n\n\n    O mau a'alina oe,\n    O mau kakala ke ahi.\n    Ma Puna ka hiki'na mai\n    A ka ua makali'i,\n    Ka ua a'ala ai laau,\n    I ka hiki, i ka pa'a,\n    I ke ahu a ke Akua.\n    Eia ho'i au, la.\n    O ka maka o ke ahi;\n    Aole ho'i na la,\n    O ka lawakua [470] a ke Koolau.\n    E, aloha o'u hoa,\n    I ka ua a ka lipoa, [471]\n    Lihau anu, ko'eko'e, ka-o-\u00fa--\n    He ahi ke kapa e mehana ai,\n    E l\u00e1la [472] ai kaua i Oma'o-lala. [473]\n    I pili wale, i ha'alele la, e.\n    Ha'alele i Puna na hoaloha, e,\n    Ka aina i ka houpu a Kane [474]\n    He aikane ka mea aloha, e\n    He-e!\n\n        TRANSLATION\n\n    You've encased him tight in a lava shell,\n    Scorched him with tongues of flame.\n    Puna, the place of thy landing,\n    First impact of winter rain--\n    Sweet rain, feeding the perfume,\n    Drunk by vine and firm-rooted tree--\n    The wilderness-robe of the gods.\n    Here am I, too, eye-flash of flame;\n    As for them, no friends they of mine:\n    Companions mine of the stormy coast,\n    My love goes forth to my toil-mate\n    Of the mist, cold rain and driving storm;\n    A blazing hearth our garment then,\n    And to bask in the sun at Oma'o-l\u00e1la.\n    Those seeming friends, they went with us,\n    And then, they left us in Puna--\n    Land dear to the heart of Kane:\n    Who eats of your soul is your true friend.\n    Woe is me, woe is me!\n\n\nHiiaka, not yet come back from her adventures in the underworld,\nheard this lament of Paoa and wondered at his performance--that he,\na handsome man, should be standing out in the open with not even a\nmalo about his loins to hide his nakedness, \"I wonder what is his\nname,\" she said aloud.\n\nPaoa, intent on supersensual things, heard the wondering words of\nHiiaka and responded to them:\n\n\n    Hulihia ke au, pe'a ilalo i Akea;\n    Hulihia ka mole o ka honua;\n    Hulihia ka ale ula, ka ale lani,\n    I ka puko'a, ka a'aka, [475] ke ahua,\n    Ka ale po'i, e, i ka moku.\n    Nawele ke ahi, e, a i Kahiki;\n    Nawele ka maka o Hina-ulu-ohi'a. [476]\n    Wela ka lani, kau kahae\u00e4; [477]\n    Wahi'a ka lani, uli-pa'a ka lani;\n    Eleele ka lau o Ka-hoa-li'i;\n    Ka pohaku kuku'i o ka Ho'oilo;\n    Nah\u00e1 mai Ku-lani-ha-ko'i; [478]\n    Ke ha'a-lokuloku nei ka ua;\n    Ke nei nei ke ola'i;\n    Ke ikuw\u00e1 mai la i uka.\n    Ke o'oki la i ka piko o ka hale,\n    A mo' ka piko i Eleu\u00e4, [479] i Elea\u00f6:\n    Ka wai e ha'a Kula-manu, [480]\n    Ka nahele o Ke-hua,\n    I loa i ke kula o Ho'o-kula-manu.\n    E Pele, e wahi'a [481] ka lani;\n    E Pele e, ka wahine ai laau o Puna,\n    Ke ai holoholo la i ka papa o Hopoe;\n    Pau a'e la Ku-lili-ka-ua [482]\n    Ka nahele makai o Ke\u00e4au,\n    A ka mahu a ka Wahine,\n    Ka uahi ke\u00e4 i uka,\n    Ke ai la i Pohaku-loa, [483]\n    I ke ala a Lau-ahea; [484]\n    He wawaka ka huila o ka lani.\n    E Ku-kuena [485] e, na'u ho'i e noho\n    Ka la puka i Ha'eha'e.\n    O ka luna o Uw\u00e9-kahuna;\n    O ka uwahi hauna-laau;\n    O ke po'o ku i ka pohaku;\n    O ka al\u00e1 kani koele;\n    A ka nakolo i ka nei.\n    Ma'alili ole ai ua 'kua ai i ke a;\n    Nakeke ka niho o Pele i Kilauea;\n    Pohaku wai ku kihikihi, [486]\n    Ku hiwa ai i ka maka o ka pohaku--\n    Pohaku ai-wawae o Malama;\n    Hopo aku ka haka'i hele i ka la.\n    Pi'i a ka wai i uka,\n    Moana ai wai a ka Olohe; [487]\n    Kawa lele ai Kilauea;\n    Hohonu ai ka lua i uka,\n    Kapuahi ku-ku-ku.\n    Nau ke ku'i o ke Akua;\n    Holo ka paku'i, lahe'a i na moku.\n    Nou ka lili, no ke Akua:\n    Lili'a i uka, lili'a i kai--\n    O ka lili kepa i o kipi-kipi.\n    O haele a Mauna Pu'u-kuolo\n    A ka ehu o lalo\n    Pa\u00fa mahana ai ka Wai-welawela.\n    E Ku e, ke'ehia, ke'ehia ka pae opua;\n    Hina ololo i Ulu-nui:\n    Hina aku la, palala ke ao--\n    He ao omea a Ulu-lani.\n    Ke wela nei ka La;\n    Ke kau nei ka malu hekili iluna:\n    Ku'i, naue ka leo o ka opua, e--\n    Opua ai laau la;\n    A ka luna i Moku-aweo-weo\n    Hua'i Pele i ona kino;\n    Lawe ka ua la, lawe ke kaupu e:\n    Opiopi kai a ke Akua;\n    Kuahiwi hao\u00e4 [488] i Ka\u00fa i waena.\n    Ho'po mai la Puna i ka uwahi a ke Akua;\n    Po\u00e1 ino no ka pua e lu ia nei.\n    Pau ku'u kino lehua a i kai o Puna:\n    Hao'e Puna, koele ka papa;\n    O ka uwahi na'e ke ike'a nei.\n    Kai-ko'o ka lua, kahuli ko'o ka lani\n    Ke Akua ai lehua o Puna,\n    Nana i ai iho la Hawaii kua uli:\n    Wahi'a ka lani; ne'e Hiiaka-i-ka-ale-i; [489]\n    Ne'e Hiiaka-i-ka-ale-moe;\n    O Hiiaka-pa'i-kauhale;\n    Hiiaka-i-ka-pua-enaena; [490]\n    Hiiaka-i-ka-pua-lau-i;\n    O Hiiaka-noho-lae; [491]\n    Hiiaka-wawahi-lani;\n    Hiiaka-i-ka-poli-o-Pele,\n    Halanalana waimaka e hanini nei;\n    Wela mai ka maka o ka ulu o Ho'olono, e.\n    Ho'olono au o Ho'olei'a.\n    O Ho'olei'a au; o Kalei (au) a Paoa;\n    O Paoa au la, i lono oe.\n\n        TRANSLATION\n\n    The world is convulsed: the earth-plates sink\n    To the nether domain of Wakea;\n    Earth's rooted foundations are broken;\n    Flame-billows lift their heads to the sky;\n    The ocean-caves and reefs, the peopled land\n    And the circle of island coast\n    Are whelmed in one common disaster:\n    The gleam of it reaches Kahiki:--\n    Such blush encircles the pale apple's eye.\n    Heaven's blotted out, the whole sky darkened;\n    Hoali'i's cliffs are shadowed with gloom.\n    Now bellows the thunder of Winter;\n    Ku-lani-ha-ko'i's banks are broken;\n    Down pours a pitiless deluge of rain;\n    There's rumble and groan of the earthquake,\n    The reverberant roar of thunder,\n    The roof-stripping swoop of the tempest.\n    Tearing the thatch over Ele-u\u00e4,\n    Tearing the thatch over Ele-ao.\n    The freshet makes home for the water-fowl,\n    Flooding the thickets at Kehau,\n    The wide-spread waters of Kula-manu.\n    O Pele, fold back the curtains of heaven;\n    Thou Woman, consumer of Puna woods,\n    Swift thy foray in Hopoe's fields:\n    The land of contending rains is wiped out,\n    And the lands that border Ke\u00e4au.\n    Up springs the steam from her caldron,\n    A white cloudy mountain of smoke:\n    She's consuming the bowlders of Long-rock,\n    The treacherous paths of Lau-ahea.\n    A flash of lightning rends the sky!\n    O Ku-kuena, 'tis for you to dwell\n    In the flaming Eastern Gate of the Sun.\n    The plateau of Uw\u00e9-kahuna\n    Breathes the reek of burning woods;\n    There's pelting of heads with falling stones\n    And loud the clang of the smitten plain,\n    Confused with the groan of the earthquake.\n    Yet this cools not the rock-eater's rage:\n    The Goddess grinds her teeth in the Pit.\n    Lo, tilted rock-plates melt like snow--\n    Black faces that shine like a mirror--\n    Sharp edges that bite the foot of a man,\n    The traveler's dread in the glare of the sun. [492]\n    The fire-flood swells in the upland--\n    A robber-flood--it dries up the streams.\n    Here's cliff for god's jumping, when wild their sport;\n    Deep the basin below, and boiling hot.\n    The Goddess gnashes her teeth and the reek\n    Of her breath flies to the farthest shore.\n    Thine was the fault, O Goddess, thine, a\n    Jealous passion at all times and places--\n    The snap and spring of a surly dog.\n    Let your gnashing range to its limit,\n    Till it reaches the fringe of your skirt,\n    Your hot pa\u00fc at Wai-welawela.\n    Trample down, O Ku, these ominous clouds;\n    Let them sag and fall at Ulu-nui.\n    They flatten, they break; look, they spread.\n    White loom, now, the clouds of Ulu-lani;\n    Fierce blazes the Sun, and Thunder\n    Unrolls his black curtains on high.\n    Then bellows his voice from the cloud--\n    The ominous cloud that swallows the trees.\n    From the crest of Moku-awe\u00f6\n    Pele pours out her body, her self--\n    A turmoil of rain and of sea-fowl.\n    Now boils the lake of the Goddess:\n    In Ka-\u00fa an oasis-park remains;\n    Her smoke covers Puna with night.\n    What a robbery this, to crush the flowers!\n    My bodily self, my lehuas, gone!\n    My precious lehuas, clean down to Puna!\n    And Puna--the land is trenched and seared!\n    The smoke that o'erhangs it, that I can see.\n    High surf in the Pit, turmoiling the sky--\n    The god who ate Puna's Lehuas,\n    She 'twas laid waste green-robed Hawaii.\n    The heavens--let them rend, Hiiaka!\n    Plunge you in the wild tossing sea;\n    And you, who delight in the calm sea;\n    Hiiaka, thou thatcher of towns,\n    Hiiaka, soul of the flame-bud;\n    Hiiaka, emblemed in ti-bud;\n    Hiiaka, who dwells on the headland;\n    Hiiaka, who parts heaven's curtains;\n    Hiiaka--of Pele's own heart!\n    These tears well from eyes hot with weeping,\n    The eyes of this scion, this herald:\n    I proclaim that he's outcast and exiled.\n    'Tis I, Pao\u00e4 announce this:\n    He speaks what is ment for your ear!\n\n\n\n\n\n\n\n\nCHAPTER XXXVII\n\nPAOA COMES BEFORE PELE\n\n\nThe eminence of Akani-kolea stood near at hand and offered\nPaoa a vantage ground for better contemplation of the mysterious\nearth-pit, and when the first tide of emotion had swept by thither he\nrepaired. Looking down into the desolate abyss, his gaze centered on a\ngroup of human figures, beautiful women, seated on the vast plates of\npahoehoe that made the floor of the caldera. He saw but four of them,\nPele herself not being visible. He had no clue as to their identity\nand was only impressed as by the sight of beautiful women who were\nto him as goddesses. The grandeur and strangeness of the scene moved\nhim to song:\n\n\n    Hulihia ka Mauna,\n    Wela i ke ahi a ka Wahine;\n    Wela na ohi'a o Kulili i ka ua;\n    Wela, a nopu ke ahi o ka Lua.\n    Ai kamumu, nakeke ka pahoehoe;\n    Wela, a iluna o Hale-ma'uma'u;\n    Malu ka pali o Ka-au-e\u00e4.\n    Auwe, e Hiiaka-i-ka-poli-o-Pele, e,\n    E ola, e, e ola Lohiau-ipo,\n    I ka pali o Ke\u00e9, i Haena, e!\n\n        TRANSLATION\n\n    Destruction and turmoil in the Pit:\n    The fires of the Woman have done it--\n    Consuming the forests of Ku-lili--\n    Fires that boil from the depths of the Pit,\n    Shaking the stone-plates till they rattle.\n    It's furnace-hot in that House-of-fern,\n    But there's shelter at Ka-au-e\u00e4.\n    Oh Hiiaka of Pele's heart,\n    Life to thee, and life to dear Lohiau--\n    Soul plucked by thee from death at Ke\u00e9,\n    Death in the cliff Ke\u00e9, at Haena.\n\n\nPele, in the retirement of her gloomy cavern, was quite out of\nthe range of Paoa's eye-shot, but his voice rang in her ears\ndistinctly. \"What a handsome man is that standing on the edge of\nthe cliff at Akani-kolea!\" exclaimed Pele's women, unable to repress\ntheir admiration.\n\n\"Call to him and invite him to come down here where we can talk\ntogether,\" said Pele. \"Way up there on the pali wall--that's no place\nfor us to talk and become acquainted with each other. Tell him to\ncome down here and we'll discuss matters great and small, look upon\nthe large stem and the small stem; see one another face to face;\nlearn each other's heart's desire.\" [493]\n\nFor all her fine words. Pele did not at once come forward and meet\nher visitor face to face. She lay unrecognized in her stygian boudoir,\nto all appearance a withered hag.\n\nPaoa, well versed in the wiles of Woman, adept in the logomachies\nand etiquettes of court-life, was quite put to his trumps and\nfound it necessary to summon all his diplomacy and exercise all\nhis power of self-command in dealing with the shrewd and attractive\nwomen that surrounded him. It was evident to the watchful eye of our\nheroine--Hiiaka--that he was dangerously attracted by the voluptuous\nbeauty of her sister, Hiiaka-of-the-waves. In the persistent silence\nof Pele, upon her fell the leading part of the conversation with Paoa:\n\n\"What might be the purpose of your pilgrimage?\" she asked.\n\n\"I come in answer to the call of my friend, Lohiau.\"\n\n\"But Lohiau is dead,\" chorused the women.\n\n\"Yes, dead! And what was the cause of his death?\"\n\n\"He kissed Hiiaka,\" the woman answered.\n\n\"Ah! but who killed him?\"\n\n\"Pele.\" Her voice sank to a whisper, and the name she uttered was to\nbe made out, or guessed at, rather by a study of the protruding lips\nand the sympathetic arching of the brow than by any sound emitted. Her\neyes also made a half-turn in the direction of Pele's cave.\n\n\"He came to Hawaii in the expectation that Pele would be his\nlife.\" Paoa spoke with thoughtful deliberation. \"How came it about that\nshe should cause his death?\" ... After a moment's pause, he continued:\n\"He tasted death once at Haena and, now, again, here, on this barren\n... a second death, and through the wrath of Pele!\"\n\nPele roused herself at this and spoke up: \"What is that you say? that\nLohiau died at Haena?\"\n\n\"Yes, he tasted of death there,\" Paoa answered firmly.\n\n\"How, then, did he become alive again?\" asked Pele sharply.\n\n\"Hiiaka, she treated him, and by her gracious skill and power brought\nhis soul and body together again. That done, they sailed away for\nHawaii.\"\n\nThe eyes of Pele were literally, as well as metaphorically,\nopened. She turned herself about and, in a lowered voice, with a show\nof astonishment, for the first time, addressed Hiiaka: \"Is this true,\nthat you worked over Lohiau and restored him to life?\"\n\n\"It is true, and it is also true that, not until you had put to death\nHopoe, did I bestow any dalliance or caress of love upon Lohiau.\"\n\nHiiaka's expression as she faced Pele was such as might have sat upon\nthe countenance of a judge passing sentence on a confessed criminal\nat the bar.\n\nPele sat impenetrable, sphinxlike, deep in her own labyrinthine\nphilosophy of the obligations due to a social autocrat and a goddess.\n\nPaoa broke the silence: \"Shall not Lohiau, then, live again?\"\n\n\"Go back to Haena,\" said Pele, \"and when you hear that Lohiau lives\nagain, then will be the time for you to come and take him home.\"\n\n\"That would be well, then,\" said Paoa.\n\nA spell of confusion, of enchantment, seemed now to fall upon the man\nwhilom so boastful. \"But where is Pele?\" he asked, looking from face\nto face.\n\n\"That is Pele,\" said the goddess, pointing to her sister Wave\n(Hiiaka-i-ka-ale-i).\n\n\"I have a sign by which I may know Pele; let me apply the test to\nthese women,\" said Paoa.\n\nThe company could but agree to this; whereupon, beginning with Wave,\nhe took each one of them in turn by the hand, carrying it to his cheek,\nthe better to test its warmth, holding the hollow to his ear to catch\nany murmur that might reverberate from it. Each hand he found to be\nonly of natural heat. Turning, then, to Pele herself, he proposed to\ninspect her hand. At this the goddess drew back.\n\n\"If none of these beautiful women is Pele, how can you think that a\nwrinkled old woman like me is the divine and beautiful Pele?\"\n\nPaoa insisted and Pele had to consent. He reached out and took her\nhand and, on the instant, dropped it; it was burning hot.\n\n\"This is Pele!\" he exclaimed.\n\nPaoa stood in awed silence before the goddess. Resentment and thoughts\nof revenge, like evil birds, had taken flight.\n\nAt Pele's command, the women led him away to take refreshment in the\nsacred dining hall of Mauli-ola. Before seating himself, Paoa uttered\nthis memorable pule, a mele that has drifted down to us from the wa po:\n\n\n    Hulihia ke au, ka papa honua o kona moku;\n    Hulihia, kulia mai ka moku o Kahiki--\n    Aina no Kahiki i ka la kahi,\n    Aina ho'owali'a e Haumea:\n    Ho-omoe aku la Kahiki-ku,\n    Kulapa mai ka ulu wela, o mai ke ahi.\n    Keehi aku la no e nalo [494] kapua'i, e--\n    Kapua'i akua no Pele.\n    Ke ke'ekeehi wale la no i ka lani;\n    Haule, u'ina i Polapola;\n    Noho i ka lau ha'a o ka moku.\n    Hina Kukulu o Kahiki;\n    Hina ka omuku i ka makani;\n    Hina ka pae opua ki'i ke ao;\n    Hina ka onohi ula [495] i ka lani;\n    Kanewenewe opua i ke kai.\n    E\u00e4 mai ana ma Nihoa,\n    Ma ka mole mai o Lehua,\n    Mai Kaua'i nui a Oahu, a Moloka'i,\n    Lana'i a Kanaloa, mai Maui a Hawaii,\n    Ka Wahine--o Pele--i hi'a i kana ahi\n    A \u00e1 pulupulu, kukuni, wela ka lani:\n    He uwila ku'i no ka honua;\n    Hekili pa'apa'ina i ke ao;\n    Pohaku puoho, lele iluna;\n    Opa'ipa'i wale ka Mauna;\n    Pipili ka lani, pa'a i\u00e4 moku.\n    Nalo Hawaii i ka uahi a ka Wahine,\n    I ka lili a ke Akua.\n    Oliliku ka ua mai ka lani;\n    Lili ana ho'i i kana ahi;\n    Lili ana ho'i Pele\n    Hama-hamau ka leo, mai pane!\n    Eia Pele, ko'u Akua!\n    Ke lauwili nei ka makani;\n    Hoanoano mai ana na eho lapa uwila;\n    Hekili wawahi ka lani;\n    Ku loloku ka ua i uka;\n    Ku'i ka hekili, nei ke ola'i;\n    Lele kapu i kai. [496]\n    Hiki lele ai i lalo o Kane-lu-honua.\n    O Kane-pua-hi\u00f6hi\u00f6, wili,--\n    Wili ia i uka, wili ia i kai;\n    Wili ia i luna, wili ia i lalo;\n    Wili ia i ka u\u00e4,\n    I ka ho\u00f6le akua, ho\u00f6le mana-- [497]\n    Ka ho'o-malau, [498] e, ka ho'o-maloka; [499]\n    Ke A-papa-nu'u, [500] ke A-papa-lani. [501]\n    O Mano-ka-lani-po, [502] o ke aka lei-hulu--\n    Hulu o manu ki\u00fc, o manu ahiahi;\n    O manu aha'i lono:--\n    Ha'ina a'e ana ka mana o ko'u Akua\n    Iwaho nei la, e; ha'ina ho'i!\n    Kukulu ka pahu kapu a ka leo: [503]\n    He ala [504] hele, he ala muku,\n    No Kane, laua o Kanaloa;\n    He ki [505] ho'iho'i kanawai;\n    He kai [506] oki'a kanawai;\n    He kua [507] a kanawai --\n    No Pele, no ko'u Akua, la!\n\n        TRANSLATION\n\n    There's turmoil and heaving of strata\n    In the land She claimed for her own.\n    Kahiki was land at the dawn of time,\n    A land by Haumea mixed and tempered;\n    Then She spread out Kahiki-ku;\n    She kindled her fires; the flames leapt high.\n    The Goddess covers her footprints--\n    The foot-marks of Goddess Pele--\n    She treads the path of the heavens;\n    Swoops down and lands at Polapola.\n    She dwells in the level island plain.\n    Down fall the pillars of Kakihi;\n    The wind topples over the ruins;\n    Down tumble the sun-kissing clouds;\n    Down sinks the blood-red eye of Heaven\n    And big-bellied clouds that loom at sea.\n    Pele heaves in sight at Nihoa--\n    That limpet stuck to Lehua's base.\n    From famed Kaua'i to Oahu;\n    Thence on to Mother Hina's isle;\n    To Lana'i of Kanaloa;\n    To Mani and, last, to Hawaii:\n    This the route of the Woman--Pele.\n    Then she rubs her fire-sticks to a blaze:\n    Up flames her touchwood, kindling the heavens.\n    Earth sees the flash of lightning, hears the boom\n    Of thunder echoed by mountain walls--\n    Rocks flung in space bombard the day,\n    Shaking the mountain to its base.\n    The firmament sags, clings to the earth;\n    Hawaii is lost in Her smoke,\n    At the passion-heat of the Goddess.\n    Down clatters the rain from the sky--\n    A damper this to the Goddess' fires;\n    It rouses the wrath of Pele.\n    Keep silence! retort not! never a word!\n    'Tis the voice of Pele; she's my God.\n    The wind veers; there's far-off corruscation;\n    The thunder wrenches heaven's gates;\n    A sobbing of rain in the mountains,\n    The crash of thunder and earthquake;\n    Old tabus take flight to the ocean.\n    Now starts up the Earth-shaker Kane,\n    And Kane, the whirl-wind-breeder--\n    A tempest-whirl, o'er mountain and sea;\n    A tempest-whirl, in heaven and on earth;\n    A tempest-whirl, sodden with rain,\n    The atheist and the skeptic,\n    The scorner and unbeliever--\n    Powers of the under-world and the air.--\n    The hero Mano-ka-lani-p\u00f3,\n    His emblem a feathery wreath--\n    Plume from the bird that spies and tattles,\n    From the bird that makes proclamation,\n    Declaring the might, the power, of my God;\n    Out here, in the open, declare it.\n    Proclaim the edict of silence--\n    A short way, a true way, this way\n    Of Kane, of Kanaloa--\n    Compact this and bind in one bundle;\n    Let Ocean then swallow the rest.\n    A jealous flame is Pele's back:\n    That is the law of Pele, of my God!\n\n\nThis pule, which I have heard spoken of as ka pule kanawai--from the\nuse of the word kanawai in the last part of the mele, dates back,\nit is said, to the time of Paao, the priest and chief who came to\nHawaii from Samoa in the remote ages. Paoa's argument--if he can be\nsaid to have had any--seems to be that Pele should cast away, throw\ninto the ocean, the lumber of old laws and tabus and start afresh.\n\nBefore leaving the subject--the consideration of the mele--I must\nmention, apropos of the expression pahu kapu a ka leo, in verse 54,\nan incident related to me by a Hawaiian friend (J. M. P.). He says\nthat when he was a boy, his mother, when a thunder-storm arose, would\noften say to him, \"keep silence! that's Kane-hekili.\" In Kahuku,\nisland of Oahu, at a place not far from the sugar-mill, is a cave,\nknown as Keana. In former times this cave was the home where lived\na mother and her two sons. One day, having occasion to journey to a\ndistance, she left them with this injunction, \"If during my absence\nyou hear the sound of thunder, keep still, make no disturbance,\ndon't utter a word. If you do it will be your death.\" During her\nabsence, there sprang up a violent storm of thunder and lightning,\nand the young lads made an outcry of alarm. Thereupon a thunderbolt\nstruck them dead, turning their bodies into stone. Two pillar-shaped\nstones standing at the mouth of the cave are to this day pointed out\nin confirmation of the truth of the legend.\n\nAs Paoa concluded his prayer-song the eyes of the whole company\nwere turned upon him, and on the lips of them all was the question,\n\"Was she then your God?\"\n\n\"She is my God,\" he answered, \"and my ancestors from the earliest\ntimes have worshipped her.\" ... Then, turning his eyes about him,\nas if to survey the land, he continued, \"If this were my land, as is\nKaua'i, there would be no lack of good and wholesome food-provision,\nand that of all kinds. Things are different here ... I am a stranger\nin this land.\"\n\nOn hearing these words, which had in them the sting of truth, for\npoison had been mixed with some of the food, the women stealthily\nhid away certain dishes and substituted for them others.\n\nAt the conclusion of the repast the women who had been in attendance\nbrought him a girdle delicately embroidered with fibers from the\ncoconut that he might be suitably appareled for his interview with\nthe woman Pele. \"You will find,\" they said, \"that Pele is in reality\na woman of wonderful beauty.... In order to win her, however, you\nwill need to use all your arts of fascination ... and your caution\nas well. Make hot love to her, but, look out! don't let your fancy\nlead you to smile upon any other beauty.\"\n\nPele at first kept Paoa at a distance and, with deep subtlety, said\nto him, \"Here are beautiful women--women more beautiful than I--take\none of them.\"\n\nPaoa, well schooled in courtly etiquette and logomachy, was not tripped\nup by any such snare as Pele laid for him. He stood his ground and\nfaced the god as an equal.\n\nAs Pele contemplated Paoa it dawned upon her that here stood\na man, a being of gracious power, one who combined in himself\nqualities--attractions--she had never before seen materially embodied\nin the human form. The woman in Pele laid aside the god--the akua--and\ncame to the front. All thought of bantering talk and word-play\nslunk away: her whole being was sobered and lifted up. The change\nin her outward, physical appearance kept pace with the inward: the\nrough armor that had beset her like the prongs of horned coral, both\nwithout and within, melted and dropped away; the haglike wrinkles\nceased to furrow her profile. Her whole physical being took on the\ntype of womanly perfection.\n\nAnd what of Paoa, the man who had come with heart full of bitterness,\ndetermined on revenge? He was conquered, overwhelmed.\n\nTheir meeting was that of lovers, who stood abashed in each other's\npresence. Pele's beauty and charm were like that of a young bride\ncoming to the nuptial couch....\n\nThe dalliance and love-making of Pele and Paoa was a honeymoon that\ncontinued for three days and three nights. By virtue of this mysterious\nunion with the goddess, Paoa acquitted himself of a ceremonial duty, as\nit were, and thus gained Pele's dispensation from further obligations\nto her bed and the liberty of exercising free choice among all the\nbeautiful women that thronged Pele's court. It was there he made his\nabode until the time for his return to his own Kaua'i.\n\n\n\n\n\n\n\n\nCHAPTER XXXVIII\n\nHIIAKA AND LOHIAU ... A REUNION\n\n\nHiiaka's sense of outrage touched every fiber of her being and stirred\nsuch indignation against her sister that she could not again take\nher former place as a member of Pele's court. Hawaii was the largest\nisland of the group, but it was not large enough to hold herself\nand Pele. Of all the islands Kaua'i was the one most remote from the\nscene of her troubles; it was also the land which Lohiau had claimed\nas his own--and his was a name that called up only the most tender\nemotions. To Kaua'i would she go.\n\nThe company of those who shared her feelings and whose personal\nattachment to her was sufficient to lead them with herself in a\nventure of new fortunes was not large. It included, of course, her\ntwo staunch attendants, Pau-o-pala'e and Wahine-oma'o and, strangely\nenough, a considerable quota of the sisters who shared with her the\nname Hiiaka (qualified though it was in each case by some additional\ndistinguishing epithet). Towards Kaua'i, then, did they set their\nfaces or, more literally, turn the prow of their canoe.\n\nMany unforeseen things, however, were to happen before the God of\nDestiny would permit her to gain her destination. Other strands stood\nready to be interwoven with the purposeful threads Hiiaka was braiding\ninto her life.\n\nIn the ancient regime of Hawaii, the halau, as the home and school\nof the hula, stood for very much and for many things. It served,\nafter a fashion, as a social exchange or clearing house for the whole\nnation; the resort of every wandering minstrel, bohemian soul or beau\nesprit whose oestrus kept him in travel; the rallying point of souls\ndislocated from an old and not yet accommodated to a new environment;\na place where the anxious and discouraged, despairing of a new outlook,\nor seeking balm for bruised hearts, might quaff healing nepenthe.\n\nIt is not to be wondered at, then, that Hiaaka, not yet healed of her\nbruises, on reaching Oahu and finding herself in the peaceful haven\nof Kou, should turn her steps to the home of that hospitable siren\nand patroness of the hula Pele-ula, as to a sanitarium or hospital\nwhose resources would avail for the assuagement of her troubles. It\nwas almost an article of Pele-ula's creed that in the pleasures\nand distractions of the hula was to be found a panacea for all the\nwounds of the spirit; and Pele-ula, as if taking her cue from the\nlady of the Venusberg, offered her consolations generously to every\ncomfort-needing soul that fared her way.\n\nHiiaka stepped into the life at Pele-ula's court as if she had been\nabsent from it for only a day. Madame Pele-ula, good sport that she\nwas, bore no grudge against the woman who had outplayed her at every\nturn, and would do it again. She received Hiiaka with open arms. As\nto entertainment, the play was the thing and that, fortunately,\nwas already appointed for the same evening. It was the same old\nperformance, the hula kilu, with but slight change in the actors and\nwith full opportunity for Hiiaka to display her marvelous skill in\nhurling the kilu.\n\nIt was Hiiaka's play and she, following the custom of the game,\nwas caroling--in sober strain--a song of her own; when, to her\nastonishment, a voice from the crowd struck in and carried the song\nto completion in the very words that would have been her's. Hiiaka\nstood and listened. The voice had a familiar ring; the song was not\nyet in the possession of the public, being known only to a few of\nher own household, among whom was to be reckoned Lohiau. There was\nno avoiding the conclusion: it was Lohiau.\n\nIt remains to tell the miracle of Lohiau's reappearance among men in\nliving form and at this time. While the body of Lohiau lay entombed\nin its stony shroud, his restless spirit fluttered away and sought\nconsolation in the companionship of the song-birds that ranged the\nforests of Hawaii.\n\nWhen the magician La'a, who lived in Kahiki, contemplated the degraded\ncondition of Lohiau, alienated from all the springs of human affection,\nliving as a wild thing in the desert, he determined on his rescue\nand despatched Kolea (plover), one of his ancestral kupuas, to fetch\nhim. The mission of Kolea was not a success. The voice, the manner,\nthe arguments of the bird made no appeal to Lohiau; they were, in\nfact, distasteful to him and rather increased his devotion to his\nother bird-friends.\n\n\"Well, Kolea, what sort of a place is Kahiki?\" asked Lohiau.\n\n\"A most charming place,\" he answered, nodding his head and uttering\nhis call, \"Ko-l\u00e9-a, Ko-l\u00e9-a.\"\n\nLohiau was disgusted with his performances and would have nothing\nmore to do with Kolea.\n\nWhen Kolea returned and reported his failure to La'a, that magician\nsent another bird on the same errand, one of more seductive ways,\nUlili. There was something in the voice and manner of Ulili that\ntouched the fancy and won the heart of Lohiau at once and he began to\nfollow him. Ulili skilfully lured him on and at last brought him to\nKahiki and delivered him over to his master. La'a ministered to the\nsoul of Lohiau with such tenderness and skill that he became reconciled\nonce more to human ways. But the soul of Lohiau still remained an\nunhoused ghost, and at times ranged afar in its restless excursions.\n\nNow it happened that at the very time when these events were taking\nplace Kane-milo-hai, an elder brother of Pele, was voyaging from Kahiki\nto Hawaii. His canoe was of that mystical pattern, the leho (cowry)\nin which Mawi had sailed. While in the middle of the I\u00ebi\u00eb-waho channel\nhe caught sight of the distracted spirit of Lohiau fluttering like a\nMother Carey's chicken over the expanse of waters. The poor ghost,\nas if desirous of companionship, drew nigh and presently came so\nnear that Kane-milo-hai captured it and, having ensconced it in his\nipu-holoho-lona, [508] he sailed on his way.\n\nReaching Hawaii and coming to the desolate scene of Lohiau's tragedy,\nhe recognized a charred heap as the former bodily residence of the\nshivering ghost in his keeping. He broke the stony form into many\npieces and then, by the magical power that was his, out of these\nfragments he reconstructed the body of Lohiau, imparting to it\nits original form and lineaments. Into this body Kane-milo-hai now\nintroduced the soul and Lohiau lived again.\n\nThe tide of new life surging in the veins of Lohiau stirred in him\nemotions that found utterance in song:\n\n\n    I ola no au i ku'u kino wailua,\n    I a'e'a mai e ke 'lii o Kahiki,\n    Ke 'lii nana i a'e ke kai uli,\n    Kai eleele, kai melemele,\n    Kai popolo-hua mea a Kane;\n    I ka wa i po'i ai ke Kai-a-ka-hina-lii--\n    Kai mu, kai lewa. Ho'opua ke ao ia Lohiau;\n    O Lohiau--i lono oukou.\n    Ola e; ola la; ua ola Lohiau, e!\n    O Lohiau, ho'i, e!\n\n        TRANSLATION\n\n    I lived, but 'twas only my soul;\n    Then came Kahiki's King and took me--\n    The King who sails this purple and blue,\n    An ocean, now black, now amber,\n    The dark mottled sea of Kane,\n    The sea that whelmed those monarchs of old,\n    A sea that is ghostly, foreign, strange.\n    Lohiau flowers anew in the sunlight;\n    It is I, Lohiau! Do you hear it?\n    New life has come to Lohiau!\n    To Lohiau, aye, to Lohiau!\n\n\nHaving come to himself, Lohiau sought his own. His chancing at Kou\nand his appearance at the halau in which Pele-ula was holding her\nkilu performance, and on the very evening of Hiiaka's arrival, was\nan arrangement of converging lines that reflected great credit on\nthe god of Destiny.\n\nLohiau arrived at the kilu hall just in time to witness the opening\nof the game. Having seated himself quietly in the outskirts of the\nassembly, he begged a neighbor to permit him, as a favor, to conceal\nhimself under the ample width of his kihei, exacting of him also\nthe promise not to betray his retreat. Thus hidden, he could see\nwithout being seen. The sight of Hiiaka, the words of her song--he\nhad heard them a score of times before--stirred within him a thousand\nmemories. Without conscious effort of will, the words of his response\nsprang from his heart almost with the spontaneity of an antiphonal\necho. Let us bring together the two cotyledons of this song:\n\n\n    O ka wai mukiki a'ala lehua o ka manu,\n    O ka awa ili lena i ka uka o Ka-li'u,\n    O ka manu aha'i kau-laau o Puna:--\n    Aia i ka laau ka awa o Puna.\n    Mapu wale mai ana no ia'u kona aloha,\n    Hoolana mai ana ia'u, e moe, e;\n    A e moe no, e-e-e.\n\n\nAnd now comes the unexpected antiphone by Lohiau:\n\n\n    O Puna, lehua ula i ka papa;\n    I ula i ka papa ka lehua o Puna:\n    Ke kui ia mai la e na wahine o ka Lua:\n    Mai ka Lua a'u i hele mai nei, mai Kilauea.\n    Aloha Kilauea, ka aina a ke aloha.\n\n        TRANSLATION\n\n    Nectar for gods, honeyed lehua;\n    Food for the birds, bloom of lehua;\n    Pang of love, the yellow-barked awa,\n    Quaffed by the dryads in Puna's wilds;\n    Bitter the sweet of Puna's tree-awa.\n    His love wafts hither to me from dreamland--\n    The cry of the soul for love's fond touch;\n    And who would forbid the soul's demand!\n\n\nAntiphone\n\n\n    Puna's plain takes the color of scarlet--\n    Red as heart's blood the bloom of lehua.\n    The nymphs of the Pit string hearts in a wreath:\n    Oh the pangs of the Pit, Kilauea!\n    Still turns my heart to Kilauea.\n\n\nWe must leave to the imagination of the reader the scene that occurred\nwhen Lohiau, the man twice called back from the dead, leaves his hiding\nplace and comes into Hiiaka's encircling arms lovingly extended to him.\n\nThis was accomplished the reunion of Hiiaka and Lohiau, and thus it\ncame to pass that these two human streams of characters so different,\nin defiance of powerful influences that had long held them apart,\nwere, at length, turned into one channel--that of the man, not\nwholly earthly, but leavened with the possibility of vast spiritual\nattainment under the tonic discipline of affliction; that of the\nwoman, self-reliant, resourceful, yet acutely in need of affection;\nhuman and practical, yet feeling after the divine, conscious of daily\ncommerce with the skies; and, yet, in spite of all, in bondage to\nthat universal law which gives to the smaller and weaker body the\npower to introduce a perturbation into the orbit of the greater and\nto pull it away from its proper trajectory.\n\nThe old order has passed away, the order in which the will of Pele\nhas ruled almost supreme, regardless of the younger, the human, race\nwhich is fast peopling the land that was hers in the making. Hitherto,\nsurrounded by a cohort of willing servants ready at all times to\nsacrifice themselves to her caprice,--behold, a new spirit has leavened\nthe whole mass, a spirit of dissent from the supreme selfishness of\nthe Vulcan goddess, and the foremost dissident of them all is the\nobedient little sister who was first in her devotion to Pele, the\nwarm-hearted girl whom we still love to call Hiiaka-i-ka-poli-o-Pele.\n\n\n                                THE END\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Hui, an elided form of huli, the l being dropped.\n\n[2] Paoa. One Hawaiian says this should be pahoa. (Paulo Hokii.)\n\nThe Paoa mentioned in verse eight was a divining rod used to determine\nthe suitability of any spot for Pele's excavations. The land must be\nproof against the entrance of sea water. It also served as a spade\nin excavating for a volcanic crater.\n\nWhen a suitable place was finally discovered on Hawaii, the Paoa staff\nwas planted in Panaewa and became a living tree, multiplying itself\nuntil it was a forest. The writer's informant says that it is a tree\nknown to the present generation of men. \"I have seen sticks cut from\nit,\" said he, \"but not the living tree itself.\"\n\n[3] O Ahu. The particle o is not yet joined to its substantive,\nas in Oahu, the form we now have.\n\n[4] Pola, the raised platform in the waist of the canoe, a place\nof honor.\n\n[5] This Laupahoehoe is to be distinguished from that in Hilo.\n\n[6] Ua, rain. It is suggested this may refer--sarcastically--to the\nwatery secretion in Pele's eyes, as found in old people.\n\n[7] Ina, here means consider.\n\n[8] Loiloi. If a chief was not pleased or satisfied with a gift,\nloiloi would express his state of mind.\n\n[9] Elua oiwi, literally, two shapes. Pele had many metamorphoses.\n\n[10] The wavering of indecision.\n\n[11] This Pohakau was the friend, previously mentioned, who had\nbrought to Pele the faithful dog that lay fasting and mourning at\nLohiau's grave. Pohakau remained at Pele's court; the dog Pele hid\naway in her own secret place.\n\n[12] One critic says it should be po'e.\n\n[13] Kaupaku o ka hale o kaua. A hidden reference to sexual\nintercourse.\n\n[14] Malu-ko'i, dark and gloomy.\n\n[15] Kamaaina, a resident, one acquainted with the land.\n\n[16] Ele-i. One Hawaiian says this rare word means blue-black, shiny\nblack (J. W. P.); another says it means rich, choice, select (T. J. P.)\n\n[17] Ka, to remove, clean up entirely, as in bailing a canoe.\n\n[18] Hea, destroyed, flattened out.\n\n[19] Ne, an elided poetical form of nele, meaning gone, blotted out.\n\n[20] Piko, the navel. The belly, or piko, of a fish was the choicest\npart. \"I ka piko no oe, lihaliha.\" Eat of the belly and you shall be\nsatiated. (Old saying.)\n\n[21] Hu-la. (Notice the accent to distinguish it from hula.) To dig\nup, as a stone out of the ground.\n\n[22] Kukui, the tree whose nuts furnished torches.\n\n[23] Uli, an elder sister of Pele, a character much appealed to\nby sorcerers.\n\n[24] Kahuna, in this case probably Hiiaka.\n\n[25] Alohi-lani, literally, the brightness of heaven; a term applied\nto the residence or heavenly court of both Uli and Kapo. In verses\n36 and 37 it is distinctly mentioned as the abode of Kapo-ula-kina'u:\n\"E ho'i, e komo i kou hale, O Ke-alohi-lani.\"\n\n[26] Ilio-uli, literally, a dog of dark blue-black color. The primitive\nAryans, according to Max M\u00fcller, poetically applied the term \"sheep\"\nto the fleecy white clouds that float in the sky. The Hawaiian poet,\nin the lack of a nobler animal, spoke of the clouds as ilio, dogs. With\nthis homely term, however, he coupled--by way of distinction--some\nennobling adjective.\n\n[27] Ilio-ehu, literally, a white dog.\n\n[28] Ilio-mea, literally, a dog--cloud--of a warm pinkish hue.\n\n[29] Ku-ke-ao-iki, Ao-iki, small clouds that stand ranged about\nthe horizon.\n\n[30] Ao-poko, a short cloud, in contrast with ao-loa.--J. H.\n\n[31] Ao-loa, long clouds--stratus?--such as are seen along the horizon.\n\n[32] Ao-awihiwihi-ula, a cloud-pile having a pinkish, or ruddy, tint.\n\n[33] Hoalii, the relatives of Hiiaka.\n\n[34] Ko-wawa, a notched pali that formed part of the wall enclosing\nthe caldera of Kilauea--on its Kau side.\n\n[35] Kupina'e, echo, hero personified and endowed with the attributes\nof a superhuman being.\n\n[36] Ku-haili-moe, one of the forms, or characters, of god Ku,\nrepresenting him as a smoother and beautifier of the landscape.\n\n[37] Ha'iha'i-lau-ahea, a goddess who had to do with the flame of\nfire. Her share in the care of a fire, or, perhaps, of Pele's peculiar\nfire, seems to have been confined to the base of the flame.\n\n[38] Mau-a-ke-alii-hea, a being who had special charge of the\nflame-tip.\n\n[39] Kanaka loloa o ka mauna, this included Ku-pulupulu and his\nfellows.\n\n[40] Ku-pulupulu, described as a hairy being, the chief god of\ncanoe-makers, who had his residence in the wildwoods.\n\n[41] Kuli-pe'e-nui. This much-used term is the embodiment\nin a word of the wild, lumbering, progress of a lava-flow,\nor lava-tongue. Translating the figure into words, my imagination\npictures a huge, shapeless monster, hideous as Caliban drunk,\nwallowing, sprawling, stumbling along on swollen disjointed knees--a\npicture of uncouth desolation.\n\n[42] Kike-alana, the formulation in a word of the rending and crashing\nsounds--rock smiting rock--made by a lava-flow.\n\n[43] Kahuna i ka, puoko o ke ahi. The word Kahuna is used here where\nthe word akua or kupua would seem to have served the purpose of the\nmeaning, which, as I take it, is the spirit, or genius, of flame.\n\n[44] I'imi, derived seemingly from imi, to seek.\n\n[45] Lalama, derived seemingly from lala, a branch; or possibly,\nfrom lama, a flambeau.\n\n[46] Kane-hekili. Thunder is always spoken of as under the control\nof god Kane.\n\n[47] Ka-ulua, the name of one of the months in the cool season of\nthe year; one can not say positively which month is intended, for the\nreason that the nomenclature varied greatly in the different islands,\nand varied even on the same island.\n\n[48] Kumu-kahi, the name of a hill in Puna on the easternmost cape\nof Hawaii; also the name of a monolith once set up there; in this\nconnection the name of the female kupua who acted as keeper of the\nSun's eastern gate. This name is almost always coupled with that of ...\n\n[49] Ha'eha'e, of whom the same account can be given as above.\n\n[50] Kapo-ula-Kina'u, one of the family. The epithet ula-kina'u is\nused in allusion to the fact that her attire, red in color, is picked\nout with black spots. The name Kapo alone is the one by which she is\nusually known.\n\n[51] The awa papa had a small root, but it was of superior quality.\n\n[52] Moe-ha-una-iki, literally, the sleep with a gentle snore--such\nsleep as follows the use of awa. The poet personifies this sleep. To\nsuch lengths does the Hawaiian poetic imagination go.\n\n[53] Pahu kapu a ka leo. One--who ought to know--tells me this means\nthe ear; as if the ear were the drum on which the voice played.\n\n[54] Ho'okiki kanawai, to enforce, to carry out the law.\n\n[55] He kua a kanawai. It was said of Pele that her back was hot like\nfire, and that a bundle of taro leaves laid thereon was cooked and\nturned into luau. It was an offense punishable by death for any one\nto stand at her back or to approach her by that way.\n\n[56] He kai oki'a kanawai, literally, an ocean that\nseparates. Exclusiveness, to live apart, was the rule of Pele's\nlife. This principle is enforced with further illustration in the\nnext line:--\n\n[57] He ala muku no Kane me Kanaloa. Even to the great gods Kane\nand Kanaloa the path of approach to Pele was cut off by the edict,\nthus far shalt thou come and no further.\n\n[58] He ki ho'iho'i kanawai. The ki is said, to my surprise, to be the\nthong with which a door was made fast, ho'iho'i, in the olden times\nof Hawaii. I cannot but look upon this statement with some suspicion.\n\n[59] Leo, the voice; articulate speech. Leo o ka kanaka hookahi. This\none supreme man was Kane. The poet evidently had in mind the myth\nwhich is embodied in a certain Kumu-lipo, or song of creation:\nKane, the supreme one, looking from heaven, saw Chaos, or the god\nof Chaos, Kumu-lipo, spread out below and he called to him to send\nhis voice--leo--to the east, to the west, to the north and to the\nsouth. Kumu-lipo, thus roused from inaction, despatched the bird\nHalulu, who flew and carried the message to the east, to the west,\nto the north and to the south.\n\n[60] Ka manu, the bird Halulu, above mentioned.\n\n[61] Kai-nu'u a Kane. This expression is an allusion to god Kane's\nsurf-riding, which is often mentioned in Hawaiian mythology. Huli\nrefers to the curling or bending over of the breaker's crest; Nu'u\nto the blanket of white and yeasty water that follows as the wake\nof the tumbling wave. The Hawaiians who are best informed in these\nmatters have only vague ideas on the whole subject.\n\n[62] Amama, a word frequently used at the end of a prayer in connection\nwith the word noa (free), as in the expression amama, ua noa. The\nevident meaning is it (the tabu) is lifted, it is free. I conjecture\nthat the word amama is derived from, or related to, the word mama,\nlight, in the sense of levitation.\n\n[63] Kui-hanalei, a region in Puna, not far from the caldera of\nKilauea, said to be covered now with pahoehoe and aa.\n\n[64] Pu'u-lena, a wind that blows in the region of the volcano.\n\n[65] Ke-ka-ko'i (literally, the ax-maker), the name of the guide and\npath-finder to the company.\n\n[66] Ka-maiau, their trumpeter who carried a conch.\n\n[67] Hinihini, a poetical name for a land-shell, probably one of\nthe genus Achatinella, which was popularly believed to give a shrill\npiping note.\n\n[68] Mapu, one of the trumpeters.\n\n[69] Ale ula, a cloud of steam and smoke, such as accompanied an\neruption.\n\n[70] Ale lani, the patches of blue sky between masses of clouds.\n\n[71] Pu-ko'a, a column of steam and smoke bursting up from a volcanic\neruption.\n\n[72] A'aka, a column of lapillae, accompanied by hot vapor and smoke,\nsuch as jet up from a volcanic crater or fissure.\n\n[73] Lono, a message; to hear a message, i.e., to receive it. The\nexpression ahu a lono is at first a little puzzling. It means the\nvisible bulk, or sign, of the message.\n\n[74] Au-hula-ana. This is the term applied to such a break in a seaside\ntrail as is above described. The word hula indicates the billowy toss\nof the ocean or of the swimmer's body while making the passage. The\nterm, following Hawaiian usage, is employed either as a noun or as\na verb.\n\n[75] Maka'u-kiu, afeared-o-a-spy.\n\n[76] Ma-hi-ki (mahiti, mawhiti), to leap, to skip, to spring up\nsuddenly. The Maori Comp. Dict. E. Tregear.\n\n[77] Wai-luku, water of destruction.\n\n[78] Mo'o-puna, a grandchild, nephew or niece.\n\n[79] Kahuli-huli. Kahuli, or its intensive, kahuli-huli, primarily\nmeans to upset, to overturn. A secondary meaning, much employed in\nthe argot of hula folk, is to hand over, to pass this way; as when\none guest at table might say to a neighbor, \"hand me the salt (if\nyou please).\"\n\n[80] Nuku-o-ka-manu, literally, the beak of the bird; said to be a\ncape in the neighborhood of Hilo.\n\n[81] Hala. The fruit of the hala was so often worn in the form of a\nwreath by Kapo that it came to be looked upon almost as her emblem. To\nordinary mortals this practice savored of bad luck. If a fisherman\ntraveling on his way to the ocean were to meet a person wearing a\nlei of this description he would feel compelled to turn back and\ngive over his excursion for that day. In this instance Kapo was on\nher way to visit a sick man--a bad omen for him.\n\n[82] Kapo-ula-kina'u. This was the full name of Kapo, who was one\nof the goddesses of the kahunas who practiced anaana (po'e kahuna\nanaana). Ula-kina'u is a term applied to a feather cloak or cape made\nof yellow feathers which had in them black spots.\n\n[83] Makani. The reference is to the halitus, spirit, or influence\nthat was supposed to rest upon and take possession of one obsessed,\neven as the tongues of fire rested upon the multitude in Pentecostal\ntimes. Kapo herself had this power.\n\n[84] Ua, literally, rain, is by a much employed figure of speech\nused to mean the guests or people of a house. Thus, if one sees a\ngreat number of guests arriving to share the hospitality of a house,\nhe might say, \"kuaua ua nui ho'i keia e hele mai nei.\"\n\n[85] Pua-lehei, a pali mauka of Wai-he'e.\n\n[86] Olohe, an expert in the hula.\n\n[87] Aoaoa, an imitative word, meaning dog.\n\n[88] The most acceptable bonne bouche that could be offered to Pele,\nor to Hiiaka, by way of refreshment, was the tender leaf of the taro\nplant. We of this day and generation eat it when cooked under the\nname of lu-au. In the old old times, when the gods walked on the\nearth, it was acceptable in the raw state under the name of paha;\nbut, when cooked, it was called pe'u. The word luau seems to be modern.\n\n[89] Po'ipo'i. Po'i uhane, soul catching, was one of the tricks of\nHawaiian black art and sorcery.\n\n[90] There seems to be a disagreement in the different versions as to\nwho is the king with whom Hiiaka is now contending, whether Ole-pau\nor Ka-ula-hea. For historical reasons I deem it to be Ole-pau, unless,\nindeed, the two names represent the same person.\n\n[91] Kau, offered, literally put upon the altar.\n\n[92] Lohelohe. By some inadvertence, this word was wrongly written as\nkohekohe, and I was cudgelling my wits and searching heaven and earth,\nand all the dictionaries, to learn the meaning of this artifact,\nthis false thing. After having vainly inquired of more than a score\nof Hawaiians, one man, wiser than the rest, suggested that it should\nbe lohelohe, not kohekohe, meaning underdone, or half-baked dog. The\nword-fit was perfect; the puzzle was solved.\n\n[93] Kanaloa, a name given to Kaho'olawe, the island that faces East\nMaui, lying opposite to Lahaina, and acts as a sort of buffer against\nthe blasts of the south wind, allusion to which is made, as I believe,\nin the word A-a, in the same line.\n\n[94] Ele. Some critics claim that ka and ele properly form one word\n(kaele), meaning overturned. The grammatical construction of the\nsentence forbids this claim, and favors the interpretation I have given\nit. The figure is that of a canoe whose black body has turned turtle.\n\n[95] Pa'iauma. This is a word that has presented some difficulties\nin the discovery of its meaning. The reference, I believe, is to\nbreast-beating practiced by persons distracted with grief. Uma, the\nfinal part of the word, I take to be the shortened form of umauma,\nthe bosom.\n\n[96] Pili, to meet, the point or line of meeting, the boundaries of\na land, therefore, the whole land.\n\n[97] Ka-ma'o-ma'o, the name given to the sandy plain between Kahului\nand Wailuku, Maui.\n\n[98] Female deities of necromancy.\n\n[99] Akua, literally, a god, or godlike, i.e., in an awe-inspiring\nmanner.\n\n[100] Ke-olo-ewa, an akua ki'i, i.e., a god of whom an image\nwas fashioned. Some form of cloud was recognized as his body\n(Ke-ao-lewa(?)). One of his functions was rain-producing. Farmers\nprayed to him: \"Send rain to my field; never mind the others.\" S. Percy\nSmith of New Zealand (in a letter to Professor W. D. Alexander) says\nthat in Maori legend Te Orokewa, also called Poporokewa, was one of\nthe male apa, guardians and messengers of Io, the supreme god who\npresided over the 8th heaven.\n\nAccording to Hawaiian tradition Ke-olo-ewa was, as Fornander has it,\nthe second son of Kamauaua, a superior chief, or king of Moloka'i,\nand succeeded his father in the kingship of that island. His\nbrother, Kau-pe'e-pe'e-nui-kauila, it was who stole away Hina,\nthe beautiful wife of Haka-lani-leo of Hilo, and secreted her on\nthe famous promontory of Haupu on Moloka'i. For the story of this\ninteresting tradition see Fornander's \"The Polynesian Race,\" Vol. II,\np. 31. After death he became deified and was prayed to as a rain god.\n\n[101] Kama-ua, literally, the son of rain.\n\n[102] Ulu-nui, meaning the crop-giver. This was the name of a king,\nor chief of Makawao, Maui, under whom agriculture greatly flourished.\n\n[103] Me-ha'i-kana, the goddess of the bread-fruit tree; said to be\none with Papa.\n\n[104] Kele honua, an instance of a noun placed after its adjective. The\nmeaning of kele honua, literally, the miry soil, a deep taro patch.\n\n[105] Oloku'i, a high bluff that overlooks Pele-kunu and Wailau,\nvalleys on Moloka'i.\n\n[106] Maka-pu'u, a headland at the eastern extremity of Oahu, on\nwhich a lighthouse of the first class has been established within\nthree years.\n\n[107] Lae o Ka-laau, the south-western cape of Moloka'i, on which is\na lighthouse of the first class.\n\n[108] Makua-ole, literally, fatherless or parentless; seemingly a\nreference to the lonely inhospitable character of the place.\n\n[109] Ulu-ma-wao, a hill in the same region as Maka-pu'u point. The\nname is said to mean a place having a very thin soil.\n\n[110] Ua poai-hale, a rain that whisked about on all sides of a house.\n\n[111] Moko-li'i (little snake), compound of moko, archaic form of mo'o,\nand li'i.\n\n[112] I-maka, a watch-tower. (This is a new word, not in the\ndictionary.)\n\n[113] Ha-lawa-lawa, zigzag.\n\n[114] Ololo-e, out of line; out of order; irregular. See ololo, in\nAndrews' Hawaiian Dictionary. Keke'e, halawalawa and ololo-e have\nthe same generic meaning.\n\n[115] Manu'u-ke-eu, the name of a mythical hala tree that once grew\nin Puna. The seed was brought from Kahiki by Ka-moho-alii, when he\ncame from that land with Pele and others. They ate the drupe of it\nwith salt and sugar-cane, and then Ka-moho-alii planted the seed. The\ntree that grew up was, of course, a kupua.\n\n[116] Halu'a-pua, flower-bedecked; compound of halu'a (covered),\nand pua (a flower).\n\n[117] Pe'ape'a, a bat; a creature regarded as a kupua.\n\n[118] Ka-upu, some sort of a sea-gull.\n\n[119] Lu-ahi, the object of a person's wrath or indignation.\n\n[120] Hika'a-lani, facing heaven; looking up to heaven. This was the\nname given later to a beautiful princess on Oahu.\n\n[121] Ma-u, literally, damp; the name of the wife of Maka-li'i, as\nhere indicated. Maka-li'i, here used as the name of a deity, is also,\n1. the name of the Pleiades; 2. the name of the month in which that\nconstellation rises at the time of sunset; 3. the name sometimes\napplied to the six summer months collectively. The visible sign of\nMaka-li'i, as a deity or kupua, was a rain-cloud.\n\n[122] Awa i-ku, awa i-lani. A clear understanding of these words calls\nfor a reference to the customs, that had almost the dignity of a rite,\nthat were observed in the handling of awa for purposes of worship,\nor as an offering to the gods. This began with the very digging of\nthe awa root. He who did this had first to purify himself by a bath\nin the ocean, followed by an ablution in fresh water and completing\nthe lustration with an aspersion of water containing turmeric,\nadministered by a priest. Then, having arrayed himself in a clean\nmalo, he knelt with both knees upon the ground and tore the root from\nits bed. Now, rising to his feet, he lifted the awa root to heaven,\nand by this act the awa was dignified and was called awa i-ku. The\nutterance (by the priest?) of the kanaenae, or prayer of consecration\nand eulogy, still further enhanced this dignity and set it apart as\na special sacrifice to some god, or to the gods of some class. Awa\nthus consecrated was known as awa i-lani.\n\n[123] Mauli-ola, the God of Health; also the name of a place. The\nsame name was applied also to the breath of life, and to the kahuna's\npower of healing. In the Maori tongue the word mauri means life,\nthe seat of life. In Samoan mauli means heart; in Hawaiian it means\nto faint. \"Sneeze, living heart\" (\"Tihe, mauri ora\"), says the New\nZealand mother to her infant when it utters a sneeze. The Hawaiian\nmother makes the same ejaculation.\n\n[124] Ka-ulu-ola. I can throw no light on this phrase further than\nis to be obtained in the above note.\n\n[125] Kapu-kapu-kai. Awa was forbidden to women. Under certain\ncircumstances, however, it was set before them. In such a case the tabu\nwas first removed by sprinkling the root with sea water (kapu-kai).\n\n[126] Haumea, the mother of Pele.\n\n[127] Ai. In another version, instead of ai, I find eli or elieli used.\n\n[128] Ma-u, the sister of Haumea, therefore aunt to Pele, also the\nwife of Maka-li'i.\n\n[129] Lua-wahine, (lua-hine?), said to be an incarnation, or more\nproperly, perhaps, a spiritual form (kino-lau) of Haumea.\n\n[130] Kukuena, the goddess, au-makua, who presided over the ceremony\nof preparing awa for drinking; said to be an elder sister of Pele.\n\n[131] Akua malihini, an epithet applied to himself by Kauhi, because,\nas previously stated, he had since his arrival from Kahiki been\nobliged to remain fixed in his station in the cliff and had thus been\ndenied acquaintance with the other islands, especially the big island\nof Hawaii.\n\n[132] Ka-ma'a-ma'a, a land in Puna.\n\n[133] Pua-le'i. Bird-hunters often stripped off the lower branches\nfrom a selected lehua tree that was in full flower and then limed it\nto ensnare the birds that were attracted to its rich clusters. Such\na tree was termed pua-le'i.\n\n[134] Apua, a place in Puna.\n\n[135] Ku-ka-la-ula, a place on the road that ascends from Puna to\nKilauea. The same term was applied to the ruddy glow that appears on\na mountain horizon just before sunrise.\n\n[136] Pu'u-lena, said to be the name of a hill near Kilauea-iki. It\nis now commonly employed as the name of a wind, as in the old saying:\n\"Ua hala ka Pu'u-lena, aia i Hilo.\"\n\n[137] Akua. That was Pele herself. \"Aina a ke Akua i noho ai\" has\npassed into a saying.\n\n[138] I have purposely weeded out from the narrative, as popularly\ntold, several incidents that have but little interest and no seeming\npertinence to the real purpose of the story.\n\n[139] Moa'e, the trade wind.\n\n[140] There seems to lurk a play in this word hala. It stood not only\nfor the pandanus tree; it also meant a fault, a sin.\n\n[141] Poluea, ordinary meaning, to be nauseated; here it means to\nslope down.\n\n[142] Moe-wa'a, literally, a canoe-dream. To dream of a canoe-voyage\nwas considered an omen of very bad luck.\n\n[143] Uwa'u, a sea-bird, a gull.\n\n[144] Nene-le'a, a place near Ka-ena point, close to Pohaku o Kaua'i.\n\n[145] Koa'e, the tropic-bird, or bosen-bird.\n\n[146] Ka-ieie, the channel between Oahu and Kauai.\n\n[147] Ka-peku. The word kapeku, at the beginning of verse 13, means,\nI am told, querulous.\n\n[148] Ho'o-ilo, or Ho-ilo, the cool or rainy season of the year,\ncovering six months according to the Hawaiians. There was no such month\n(mahina) as Ho'o-ilo, or Ho-ilo.\n\n[149] Ka-hulu-manu. The kai o Ka-hulu-manu is, as reported to me by a\nwell-informed Hawaiian, a flood that submerged the land in mythological\ntimes, distinct from Kai-a-ka-hina-alii.\n\n[150] Hoohaehae, to chase, to irritate, to tease.\n\n[151] Lae-o-ka-laau, (literally, Cape of the Trees), the south-western\ncape of Moloka'i, on which the United States have established a\nfirst-class lighthouse.\n\n[152] Kihe, to sneeze; to spatter; to wet with spray.\n\n[153] Wawalu, a cove.\n\n[154] Owaewae, gullied. This is an instance of the adjective being\nplaced before its noun.\n\n[155] Huna i ka wai. The people of the region concealed the holes\nwhere water dripped, as it was very scarce.\n\n[156] Muli-wai, literally a river, a poetical exaggeration.\n\n[157] Wa'a-wa'a, simple-minded; unsophisticated; \"green;\" the name\nof two youths mentioned in tradition, one of whom committed blunder\nafter blunder from his soft-hearted stupidity.\n\n[158] Pohaku o Kaua'i. The most audacious terrestrial undertaking of\nthe demigod Mawi was his attempt to rearrange the islands of the group\nand assemble them into one solid mass. Having chosen his station at\nKaena Point, the western extremity of Oahu, from which the island of\nKaua'i is clearly visible on a bright day, he cast his wonderful hook,\nMana-ia-ka-lani, far out into the ocean that it might engage itself\nin the foundations of Kaua'i. When he felt that it had taken a good\nhold, he gave a mighty tug at the line. A huge bowlder, the Pohaku o\nKaua'i, fell at his feet. The mystic hook, having freed itself from\nits entanglement, dropped into Palolo Valley and hollowed out the\ncrater, that is its grave. This failure to move the whole mass of\nthe island argues no engineering miscalculation on Mawi's part. It\nwas due to the underhand working of spiritual forces. Had Mawi been\nmore politic, more observant of spiritual etiquette, more diplomatic\nin his dealings with the heavenly powers, his ambitious plans would,\nno doubt, have met with better success.\n\n[159] Kua-o-ka-La (the back of the sun), a personification and\ndeification of that orb.\n\n[160] Kowelowelo, to sink into; to be submerged.\n\n[161] Haupu, a famous hill on Kauai, visible from Oahu. When it was\ncapped with a cloud, Hawaiians said, \"Ua kau mai ka pua'a i Haupu;\ne ua ana.\" If that occurred in the rainy season, they said it was\nabout to clear.\n\n[162] Waha, the same as haawe, i.e., a load for the back. In this\ncase it was a bank of mist or clouds.\n\n[163] Ke-olewa, a hill, smaller than Haupu, on the side towards\nKipu-kai. The word also applied to the floating clouds about the\nmountain.\n\n[164] Lawa-kua, a precious object bound to the back; applied,\ntherefore, to a child, a dear friend and the like; the local name\napplied to a wind at Ka-lalau.\n\n[165] Ka-unu-kupukupu, a land in Puna. The intrinsic meaning of the\nphrase is an increasing, overmastering, passion ka-unu, a passion;\nkupukupu, to grow up, to increase.\n\n[166] Li'u-la, twilight.\n\n[167] Poha-kau, a resting place where the burden-carrier leaned back\nand relieved his shoulders of their burden for a time.\n\n[168] Kaulia, old form of kauia (kau ia). It connotes the removing\nfrom the back the haawe, preliminary to a long rest.\n\n[169] Kilohana, here means a comfort, a relief.\n\n[170] Ka-hua-nui, the elder sister of Lohiau.\n\n[171] Kau-nu, desire, passion. Wai o kau-nu, lit., the water of\nlove--\"the warm effects.\"\n\n[172] Ulu o Wahine-Kapu. Wahine-kapu was the name given to the\nplateau over which Kaneohoalii presided, a very tabu place. As to the\nbread-fruit tree Ulu, I have been able to learn nothing; this is the\nfirst mention of it I have met with.\n\n[173] Na-maka-o-ka-ha'i, an elder sister of Pele, with whom she had\ntrouble over the question of tabus, rights and privileges, involving\nthe right to dominion over the volcanic fires. Pele was not only a\nstickler for her own rights and privileges but ambitious for their\nextension. The result was she had to flee for her life. (For the\nstory of this trouble see p. V of the introduction.)\n\n[174] Elieli, kau mai! A solemn expression often found at the end\nof a prayer. Hawaiians are unable to give an exact account of its\nmeaning. The phrase kau mai by itself means overshadow me, sit upon\nme, possess me.\n\n[175] Hana-kahi, an appelation applied to Hilo derived from the name\nof an ancient king.\n\n[176] Wai-o-lama, the name applied to the eastern section of Hilo town,\nincluding the sand-beach and the river there located.\n\n[177] Ako ia ka hale. The hands elevated and the fingers brought\ntogether in the form of an inverted V were, I am informed, an accepted\nsymbol that might be used in place of a heiau at a time when distress\nor emergency made impossible the erection of such a structure. David\nMalo narrates a similar incident as occurring in the mythical story\nof Wakea at a time when he was in peril and beset by his enemies.\n\n[178] Ko'i ke Akua. There is a division of opinion as to the meaning of\nthis passage. Some, including J. W. P., think it may be the shortened,\npoetical form of ko'iko'i, heavy, referring to the timber used in\nbuilding a temple for the deity. Others take the view that the word\nko'i should be given its face-value. I see in it a possible reference\nto pahoehoe, the plates of which, in their hot and nascent state, are\ncapable of felling a forest as effectively as a ko'i. One expounder\n(Pelei-oho-lani) finds in this word ko'i a reference to a symbolical\nlifting of the thumb of the left hand as a sign of prayer. The\narguments on the one side and on the other are not quite convincing.\n\n[179] Kou pua'a kanu. Pua'a-kanu is the name of a place in Puna, said\nto be the spot where Pele had her sexual encounter with Kama-pua'a,\nthe swine-god. I look upon it as meaning the encounter itself.\n\n[180] Kukuena wahine, an elder sister of Pele. (Some one says the\nfirst born of the Pele family. This assertion is not verified by\nother authorities.) She had charge of the making and distribution of\nthe leis and of the ceremonies connected with formal awa-drinking. She\nwas, in short, a sort of lady of the bedchamber to Pele.\n\n[181] Lauwili, literally, an entanglement. It refers to the lustful\nattack made by Kama-pua'a on Pele, an attack to which she gave seeming\nacquiescence.\n\n[182] Apa'apa'a, the name of a violent wind, here used adjectively.\n\n[183] Luahine moe nana, Pele, who is depicted as an old woman huddled\nup on a lava plate. The snoring must refer to the sounds made by the\nlava while in action.\n\n[184] Wa'a kauhi, an unrigged canoe, without iako or ama.\n\n[185] Pepe mua, Pepe waena. This a detail in the development of the\nfigure in which flowing lava is compared to a canoe. The pepe is a\nchock such as is put under the canoe when it is at rest on land. Mua,\nwaena and muimui mean respectively at the bow, amidships and astern.\n\n[186] Muimui, an elided form of mulimuli, the hindmost.\n\n[187] Kihele ia ulu. Kihele, to bail out; ulu--the belly of the canoe,\nits swell amidships, the place where the bilge would settle. The\nimplication is that, if the water is not bailed out, the incrusted\nsalt will form a spot like the staring eye of Niheu.\n\n[188] Niheu, a mythological hero who is always spoken of as kalohe,\nmischievous, because of his restlessness and stirring energy. His\nmother, Hina, had been abducted by a pirate chief who lived on the high\nbluff of Haupu, on Moloka'i. Niheu and his brother Kana, whose body\nwas a rope of immense length, went to their mother's rescue, in which\nthey succeeded, after many adventures. The eyes of Niheu were a marked\nfeature in his appearance, being described as large and searching.\n\n[189] Hina, the goddess with whom Wakea consorted after he had divorced\nhis wife Papa by spitting in her face. Hina became the mother of the\nisland of Moloka'i. From such a distinguished parentage arose the\nproverbial saying \"Moloka'i nui a Hina.\"\n\n[190] Kaunu-ohua, a hill on Moloka'i between Halawa valley and Puko'o,\nwhere is said to repose the body of Pele.\n\n[191] Haupu, a hill on Moloka'i.\n\n[192] Okaoka, said to be the flame-body of Pele, or the small stones,\niliili, that entered into the composition of her body.\n\n[193] Nana'i, an archaic form of Lana'i.\n\n[194] Ka-ula-hea, a goddess with whom Wakea consorted after his divorce\nof Papa. The name also of a historic king of Lana'i, as well as of a\nkaula--prophet--attached to the disreputable set of gods that infested\nLana'i at one time.\n\n[195] Poli-hua, a sandy cape on Lana'i famous for its sea-turtles.\n\n[196] Wai-li'u, full form, wai-li'u-la, mirage.\n\n[197] Hoopa'apa'a Pele ilaila. Pele had planted a spring at this place,\nnear Wai-lua, Kaua'i. Kama-pua'a, in company with two dragon-goddesses,\nKa-la-mai-nu'u and Kilioe, who will find mention later in the story,\ntook possession and moved the spring to another spot. When Pele came\nthat way again, after a wordy contention with the two dragons, she\nslew them.\n\n[198] Ulu, to guard, to farm, to protect. The kahu was the one\nwho offered the sacrifices and prayers that were necessary to the\nmaintenance of power and life in an artificial divinity, such as many\nof the Hawaiian deities were.\n\n[199] Mo'o-kini, literally, the multitude (40,000) of dragons; the\nname of a heiau in Puna. There is also a heiau in Kohala called by\nthe same name.\n\n[200] Ko'i, said to be a kupua who had to do with carving and finishing\nthe canoe. Pua seems to be epithet applied to the group of workmen\nwho assisted him.\n\n[201] Lele-iwi, a cape on the Puna side of Hilo bay.\n\n[202] Mokau-lele, the name of a little land in Hilo situated near\nthe point where the eruption of 1881-1882 came to a stand-still.\n\n[203] Lili. This word, accented on the final syllable, means to rush,\nto move with one fixed purpose in view. It is to be distinguished\nfrom lili, having the accent on the penult, and meaning to be angry,\njealous, alienated. (My authority is J. M. Poepoe). The word is not\ngiven by Andrews in his Dictionary.\n\n[204] Haili-opua, the name of a deity. It means the piling-up of\ncloud-portents.\n\n[205] Wai-a-kahala-loa, the Green lake, in Puna. This was, no doubt,\nmuch larger and of more importance in ancient times than it is now.\n\n[206] Wa'a, the name of a kaula, soothsayer, who observed the omens\nin the heavens and instructed the fishermen. He had his station on\nor near the hill Maka-noni, in Puna.\n\n[207] In one text this is Pu-ala'a, said to be a place in Puna. I\nhave amended it to make better sense.\n\n[208] Ko'e-ula, a family of Kupua, superhuman creatures, who had power\nover men's lives. They were, in truth, some kind of mud-worms, or\nglow-worms. They came out from their subterranean retreats to see Pele.\n\n[209] A'ama, an edible black crab whose shell has a highly decorative\npattern. It is said to have been used as a special, or sacred food\nby certain priests.\n\n[210] Pe'ai, a contracted form from pe'e, to hide. In this case,\nthe meaning seems to be to hang low in the heavens.\n\n[211] Ihi, another form for uhi, to cover, or covered. The ahea,\nor aheahea is a common plant that was cooked and eaten like luau. It\nwas also used as a poultice, after heating.\n\n[212] Ka-ula-hea. See note 22.\n\n[213] Ka-o-mea-lani, a god of rain. He indicated his presence by\npiling up volumes of white clouds.\n\n[214] Hokahoka, disappointed, fooled, deceived; said of Pele in view\nof her painful experience with Kama-pua'a.\n\n[215] Ne'ene'e, to shift about, as Pele had to do because her back was\npierced to the bone by the sharp points of a-a on which she lay during\nher affair with Kama-pua'a. The point of the irony is to be found in\nthe fact that she was as a rule indifferent to the roughness of the\nbed on which she lay. Yet she was accustomed--so the story goes--to\nchoose pahoehoe as a bed.\n\n[216] Ai pau, literally, to eat the whole; and for the first time.\n\n[217] Pahoehoe. The mention of pahoehoe in this and in the following\nline has reference to a saying, or belief, which asserted that Pele\nwas covered with an armor of pahoehoe. It is as if the poet sought\nto banter her on this popular notion.\n\n[218] Pau hale, literally, the destruction of the house, meaning,\nof course, the deflowering of Pele.\n\n[219] Kane-ula-a-Pele, literally, the red man of Pele, meaning\nKa-moho-alii, a brother of Pele. He is described as having a ruddy\ncomplexion and reddish hair. He presided over the council of the\nPele gods.\n\n[220] Ku-ihi-malanai-akea, one of the forms or attributes of god Ku,\nthe Trade-wind. The word Malanai by itself is often used in modern\nHawaiian poetry to signify the same thing.\n\nN.B.--The occurrence of the preposition e in verse 147 illustrates\nthe somewhat vague and, at times illogical, use of prepositions in\nHawaiian poetry. If I read this passage correctly, Kane-ula-a-Pele\nand Ku-ihi-malanai-akea are in apposition with hoalii, the subject of\nthe verb noho; and, that being the case, instead of the preposition\ne we should have the particle o standing before Kane-... as we find\nit before Ku-.... The explanation of this anomaly, it seems to me,\nis to be found in the demand of the Hawaiian ear for tone-color,\nat any cost, even at the expense of grammar.\n\n[221] He noho ana ai laau, a session of the gods in which they partook\nin common of some laau, medicine, or spiritual corrective, as a sign of\nmutual amity, even as the North American Indians smoked the peace-pipe\nin token of friendly relation between the participants. This laau\nis said to have been none other than the tender buds of the a'ali'i,\nwhich was chewed by the members of the assembly and was deemed to be\nnot merely a symbol but an active agent in the production of amity\nand a good understanding.\n\n[222] Papa-walu, literally, eightfold. The wahine are the Hiiaka\nsisters, seven in number. The inclusion of Kukuena fills the number\nto eight.\n\nN.B.--It should be noted that during the time of Pele's\ndisqualification, or retirement, or disgrace, Hiiaka-i-ka-poli-o-Pele\nwould be the one to control the affairs of the Pele family.\n\n[223] Kiope, to scatter, said of a fire, in order to extinguish it.\n\n[224] Ku mau-mau wa. The literal meaning is, stand in order, or, as\nI have put it, stand shoulder to shoulder. It corresponded to and\nserved the purpose of a sailor's chantey, and was employed in the\nancient times to Hawaiian history to give spirit and precision to\nthe work of the men straining at the hauling line of a canoe-log. The\nkoa tree has been felled and rudely fashioned; a strong line is made\nfast to one end of it, and the men, having ranged themselves along,\nrope in hand, their chief, sometimes standing on the log itself,\ngives the signal for them to be ready for a start by uttering the\ninspiring cry \"I ku mau-mau wa!\" \"I ku mau wa,\" answer the men, and\nwith a mighty pull the huge log starts on its way to its ocean-home.\n\n[225] Mauli, contracted form of Mauli-ola; the name of a kupua, a\ndeity, who had to do with health, after some ideal fashion, a sort of\nHygeia; also the name of that kupua's mystical abode. The name Mauli,\nor Mauli-ola, was also given, as I learn, to the site of the present\nKilauea Volcano House.\n\n[226] Hua-wai maka, literally, an unripe water-gourd. In this place\nit means a small collection of dew or rain-water, a water-hole, a\nthing much sought after by men, even as the owl--as remarks the poet\nin the next verse--searches after it. Whether the poet is correct in\nhis assertion about the owl, is more than I can say.\n\n[227] Pu oe i kau laau me kou makaainana. Kou makaainana is,\nundoubtedly, Pele. The reference is to the practice spoken of in\nnote 48.\n\n[228] Hahau i ke Akua, offer to the god.\n\n[229] Ku'u ia a'e Pele. (In the text the ia is shortened to a). The\nmeaning seems to be that Pele is exonerated from blame. That would\nnot, however, alter the facts and render back to Pele the sacredness\nthat belonged to her uncontaminated body.\n\n[230] Lapu'u 'na Pele. This seems to have a double meaning, referring\nat once to the dismissal of hard feelings against Pele and to her\nrising up from her customary attitude in repose, that with her head\ncrouched forward and her legs drawn up towards the body.\n\n[231] Kauwiki, a hill in Hana, Maui, famous in history.\n\n[232] Ho'oili, to come together in a bunch, said of fish. This is an\nunusual use of the word, though an old Hawaiian (J. T. P.) tells me\nhis mother used it in this way. It refers not to the swarming of fish,\nbut their bunching together when driven.\n\n[233] Paiea, a species of crab that resembles the a'ama. The background\ncolor of the paiea is black; this is strewn with spots and markings\nof dark red, producing a highly artistic effect. The specimen I\nexamined was found in the Honolulu fish market and came from Kona,\nHawaii. In spite of mutilation, it still retained a formidable claw.\n\n[234] Maunu paiea. The Hawaiian fisherman often prepared his bait by\nchewing it fine, after which he blew it into the water to attract the\nfish. The poet finds a parallel between this action of the fisherman\nand the discharge of venomous words by an angered person.\n\n[235] Nie, an elided form of niele, to question.\n\n[236] Ea, the sea-turtle.\n\n[237] Honu, the land-turtle.\n\n[238] Kukuau, a hairy, spotted crab, said to be poisonous.\n\n[239] Hinalea, a name applied to fish of several different species,\namong which one that is rare is the Hinalea akilolo (Macropharyngodon\ngeoffroy, Quoy and Gaimard). Another less rare, though beautiful,\nspecies is the Hinalea i'iwi (Gomphosus tricolor, Quoy and Gaimard).\n\n[240] Apuhihi.\n\n[241] Hihi-wai, a bivalve shell that is found clinging to rocks or\nreeds in fresh or brackish water streams. Its dorsum is jetty black,\nits front white, shading into yellow.\n\n[242] Loli-pua, loli-koko and loli-ka'e, different species of\nholothuriae, or sea-slugs, some of which are esteemed as food by the\nHawaiians. They were, nevertheless, looked upon as kupua.\n\n[243] Lelea, a marine creature that is said to be slimy and adheres\nto the rocks.\n\n[244] Kahi-kona, said to be a god of the fishermen.\n\n[245] Leo hokiki, an imperfect tone caused by a torn drumhead.\n\n[246] Kua a. The penalty of approaching Pele from behind was death:\nshe is said to have had a consuming back.\n\n[247] Kai oki'a, an engulfing abyss.\n\n[248] Ala muku, the rainbow. (For further comments on these difficult\npassages, see notes 11, 12, and 13, on page 114.)\n\n[249] Ho'o-nou o ka lani. This must be Pele. The word ho-onou is used\nof a person striving to accomplish some physical task, as of a woman\nstraining in labor.\n\n[250] Ku-walu, literally, eighth in order of succession.\n\n[251] Ulu-po, said to be the name of a heiau at Kailua, Oahu.\n\n[252] Iku-wa, the name of a month in the Hawaiian year, corresponding,\naccording to one account, pretty closely to October; according to\nanother nomenclature it corresponds pretty nearly to our April. The\nname etymologically connoted thunder and reverberations.\n\n[253] Eka mua, literally, the first blast of a storm; here used\nfiguratively to mean the first sexual ecstacy.\n\n[254] Hoaka, a setting forth in figures. (Hoakaka).\n\n[255] Ana-ku, the name of a cave situated somewhere in the caldera of\nKilauea, a place of assembly for the gods. Its use here is evidently\nfor a highly figurative purpose, and has, of course, to do with Pele\nand her affair with Kama-pua'a.\n\n[256] Ha-amo, the name of the road to Ana-ku. (Peleioholani).\n\n[257] Pahu. It is doubtful whether this means a drum or a post. In\neither case, in the smash-up of the one or the overthrow of the other,\nthe figure evidently is designed to set forth the confusion caused\nby the catastrophe--Pele's debauchment. The other figures that follow\nhave the same purpose.\n\n[258] Halau ololo, literally, a long shed or canoe-house, meaning a\nplace of common assembly for people. The figure is applied to Pele\nand is intended to declare that, through her affair with Kama-pua'a\nshe had degraded herself and robbed her body of its tabu, its sanctity.\n\n[259] Kiko, a mark to indicate a tabu. Two ti leaves placed crosswise,\nand held in place by a pebble, would constitute a kiko.\n\n[260] Mo'a, literally, cooked; meaning that the tabu has expired,\nbeen abrogated.\n\n[261] Pu'e-pu'e, the hills of taro. Kaele means the division or\napportioning of them.\n\n[262] Ne'ine'i, the more scattered, smaller, hills of taro, those\nthat are nearer the bank.\n\n[263] Pakikokiko, the scattered taro plants that grow in the\nwater-course.\n\n[264] These Honopu women, two in number, were mo'o, witches, related\nto Kilioe, a famous witch-mo'o of Hawaii, and their names were\nKili-oe-i-ka-pua and Ka-lana-mai-nu'u.\n\n[265] Kili-hau, the name given to a local wind accompanied by a\nfine rain.\n\n[266] Kili-opu, a name descriptive of a wind and rain-shafts that,\nplunging into the water, made as little splash as a skillful diver.\n\n[267] Pu'e. This word is here used in an unusual sense to mean cold.\n\n[268] Hanehane, the shrill, seemingly far-off, wailing of a ghost;\nghostly.\n\n[269] Pololei, an archaic name applied to the land shell, now known\nas pupu-kanioi. This was supposed to utter a delicate trilling cry\nsimilar to that of the cricket.\n\n[270] Lima-loa, the god Mirage.\n\n[271] Wawae-nohu, the name given to a red cloud seen at sunset in\nthe west from Mana, Kauai.\n\n[272] Ka-halau-a-ola, literally, the hall of health. The more commonly\nused appellation Mauli-ola, was both the name of a deity and of\na mystical place. One may infer from their use that Halau-a-ola\nmeant rather a sort of house-of-refuge, a place of security from\nthe attack of an enemy, while Mauli-ola had in view a mystical,\nbeatific, condition. The former is illustrated in the line describing\nKama-pua'a's escape from Pele's onslaught:\n\n    Noho ana Kama-pua'a i ka Halau-a-ola.\n    Kama-pua'a finds refuge in the hall of life.\n\n[273] Hala-aniani, a small lake of fresh water in a cave at Haena,\nin which the writer has bathed.\n\n[274] Koa maka-iwa, idols with eyes of mother o' pearl. To this class\nbelonged Ku-kaili-moku, the famous war god of Kamehameha.\n\n[275] Halawa, the largest valley on Moloka'i, a stronghold of\npriestcraft and sorcery. \"Ua o'o na pule o Moloka'i,\" the incantations\nof Moloka'i are ripe, became a proverbial expression.\n\n[276] Hea, a stream near Haena.\n\n[277] Hana-ia-ka-malama, a benevolent goddess who presided over\nthe tabus that were the birthright of certain chiefs. The rules and\nobservances that etiquette prescribed in the life and conduct of such\na chief were intricate and burdensome to the last degree. It was,\nfor instance, required that an infant who inherited this sort of a\ntabu must not be placed in such a position that the sun's rays could\nshine on its vertex.\n\n[278] Mai-u'u, Ma-a'a, two goddesses (of the wilderness) whose function\nit was to string or twine leis and wreaths for the decoration of the\nsuperior gods. All the gods here mentioned were sometimes grouped\nunder the appellation Akua o ka wa po--gods of the night-time--the\nfact being, however, that they worked as much by day as by night.\n\n[279] Nahinahi-ana, another name for the goddess Hina-ulu-ohi'a,\nunder which appelation her function was to make the dyes used in\ncoloring and printing the tapas.\n\n[280] Kuhulu ma. The particle-affix ma indicates that this name, or\ncognomen rather, comprises a group--in this case a family group--of\ndeities. Under the family cognomen Ku were ranged a large and\nimportant group of deities, to whom were given individual appelations\nappropriate to their functions. Thus, Ku-huluhulu and Ku-ka-ohi'a-laka\nwere deities worshipped by the canoe-makers. Ku-hulu and his set\n(ma) exercised a function akin to that of the water-carrier. They\nhad charge of the fabled, life-giving water of Kane, Wai a Kane,\nand served it out according to the needs of men.\n\n[281] Hanau a Kane, offspring of Kane. This appellation is intended,\napparently, to cover the whole list of names already mentioned and,\nperhaps, some to be mentioned later in the mele.\n\n[282] Wahine. Who these women, goddesses, were is brought out in\nwhat follows.\n\n[283] Na Wahine i ka pa'ipa'i, literally, the women who clapped,\nor applauded; but more closely specified as:\n\n[284] Pa'i-kua, the goddess who slapped the back, as was done in\nthe hula.\n\n[285] Pa'i-alo, the goddess who slapped the chest, as was also done\nin the hula.\n\n[286] Pa'i-kauhale, she who knocked at the doors of the village,\ni.e., who roused the people generally.\n\n[287] Aha, the charm of a pule, its ceremonial correctness, its power\nas an incantation.\n\n[288] Lele wale, to get off the track; to go astray; to fail to hit\nthe point.\n\n[289] A pa ia'u, pa ia oe, with results disastrous to me and to you.\n\n[290] Wahine-kapu, a bluff in the north-western wall that surrounds\nthe caldera of Kilauea, the tabu residence of god Ka-moho-alii,\na brother of Pele.\n\n[291] Hoali'i (Hoa, companion and alii, chief); a fellow chief.\n\n[292] Ku-wa'a, a god who presided at the hauling of a canoe-log. The\nshout raised on such an occasion, though it sounds almost like a\nrepetition of this god's name, being \"ku maumau wa,\" had a different\norigin.\n\n[293] Ku-haili-moe, one of the Ku gods, whose function it was to\ninduce or preside over dreams at night.\n\n[294] Naele o Hawaii, probably meaning the whole broad area of\nHawaii. One view would make it refer specially to the swampy lands.\n\n[295] Kui-kui, an archaic form of the word kukui; here meaning both\nthe candle made from the kukui nut and the god who had the same under\nhis special charge.\n\n[296] Koli-koli, the god who presided over the snuffling of the\nkukui nut candles. These were made by stringing the roasted nuts on\na coconut leaf-rib.\n\n[297] Kaha-ula, the goddess who presided over erotic dreams.\n\n[298] Lono-makua, a god one of whose functions was to act as guardian\nof fire. When Pele and Kama-pua'a fought together and Kama-pua'a had\nsucceeded in extinguishing the fires of Kilauea, Pele, in dismay,\nappealed to Lono-makua, saying, \"There is no fire left.\" Lono-makua\ncalmly pointed to his armpit and said, \"Here is the fire, in these\nfire-sticks,\" (aunaki and aulima). The armpit was his place for\ncarrying these sticks. When the Hawaiians first saw a White man with\na lighted pipe in his mouth, smoke issuing therefrom, they said,\n\"Surely, this is the great god Lono-makua; he breathes out fire.\"\n\n[299] Kane-kapolei, god of flowers and shrubs.\n\n[300] Laka, a god, or demi-god of various functions, such as fishing,\nagriculture, and house-building. Malo mentions Ku-ka-ohi'a-Laka as a\ngod invoked by canoe-makers. Laka is evidently derived from the name\nRata, which in Tahiti, Raro-tonga and New Zealand is the name of the\nohi'a tree. Laka is to be distinguished from Laka, the goddess of\nthe hula.\n\n[301] Haina-kolo, the same as Ha'i-wahine, the name used in the\nHawaiian text. Ha'ina-kolo is a name that spells tragedy. She was a\nprincess of Hawaii who married a mythical being, Ke-anini-ula-o-ka-lani\nand went with him to his home in the South. Being deserted by her\nhusband, after the birth of her child she started to swim home to\nHawaii. Arriving in a famished condition in Kohala, she ate of some\nulei berries without first making an offering to the gods. For this\noffense she was afflicted with insanity, and being distraught, she\nwandered in the wilderness until her repentant husband sent for her\nand restored her by his returning love.\n\n[302] Uli, the chief aumakua of sorcery, but at the same time having\npower as a healer if she would but exercise it.\n\n[303] Alohi-lani (literally, the shining heavenly ones); the notions\nthat prevail as to its precise meaning in this place are vague.\n\n[304] Kupukupu, a benevolent deity who healed diseases and who caused\nvegetation to flourish.\n\n[305] Uli. In this connection the word means black. Ilio is a cloud.\n\n[306] Mea, yellow. Ilio mea, a yellow cloud.\n\n[307] Ku-ke-ao-iki, a form of the god Ku, a small\ncloud--hand-size--that grew and grew until it became ominous and\nseemed to fill the heavens.\n\n[308] Ku-ke-ao-loa, a cloud-omen grown to full size.\n\n[309] Ku-ke-ao-poko, said to be a cloud that quickly dissolved itself\nin rain.\n\n[310] Ku-ke-ao-apihapiha, a sky full of small clouds, probably the\nsame as our \"mackerel sky.\" All these different kinds of clouds are\nforms in which Ku showed himself.\n\n[311] Kanaka o ka mauna. This undoubtedly means Ku-pulupulu, a god\nof the canoe-makers. He seems to have had much influence over the\nlawless Kini Akua. He it was who contracted for the building of a\ncanoe for the hero Laka.\n\n[312] Ulu laau, another form of ulu; a shady place.\n\n[313] Hina, to sit or kneel for prayer.\n\n[314] Omaka, a quiet, silent, place in the wilderness suitable\nfor prayer.\n\n[315] Kana, another form of kena, enough.\n\n[316] Wai, the awa cup.\n\n[317] Ka-hoalii, one of the gods who came with Pele from Kahiki.\n\n[318] Piko. The operation of trimming the thatch over the door of a\nhouse was a ceremonious operation and was termed oki ka piko. No one\nwould think of sitting in the doorway or of standing on the door sill;\nit was sacred to Ka-hoalii (mentioned in the 14th line.)\n\n[319] Uli, the arch-goddess of sorcery and anaana (praying to\ndeath). It seems to be implied that she has healing power as well as\npower to kill. Or, it may be, she is invoked, retained, to keep her\nfrom enlisting on the side of the opposition.\n\n[320] Ilio-uli o ka lani, the slaty-blue clouds, here appealed to as\nkupua, beings possessed of power for good or ill.\n\n[321] Ilio-mea, a white cloud (cumulus).\n\n[322] Ilio-ehu, a cloud having a ruddy tint from the light of the sun.\n\n[323] Ku-ke-ao-iki, clouds broken up into small fragments, like our\nmackerel sky.\n\n[324] Ku-ke-ao-loa, the long stratus clouds, here represented as an\nembodiment of Ku.\n\n[325] Ku-ke-ao-poko, a small compact cloud standing detached from\nits fellows.\n\n[326] Ku-ke-ao-awihiwihi-ula, a ruddy cloud, ragged at its border.\n\n[327] Kanaka o ka mauna, probably the Kini Akua, the host of elfins,\nkobolds and brownies--godlings--that peopled the wilderness.\n\n[328] Hoa hele o ka ulu-laau, an apposition clause that explains the\nprevious appellations.\n\n[329] Na Keo-lani, goddesses of healing.\n\n[330] Maka'a-pule, a term applied to an ohi'a fruit (mountain apple)\nwhen so ripe that its seed rattled within the drupe. It was then in\nthe finest condition for eating.\n\n[331] Ku-haili-moe, the same god as Ku-haili-moku, who bedecked the\nland with greenery, a god also worshipped by the canoe-makers.\n\n[332] Ha'iha'i-lau-ahea, said to be the same as Ha'ina-kolo.\n\n[333] Wahine i kapa ku, the woman who stood in the outskirts of\nthe assembly.\n\n[334] Uhau, to lay down or offer a prayer, as, e.g., uhau i ka\npule. The offering of the prayer is considered as a physical act,\nthe same as laying down a pig or a fish on the altar of the god.\n\n[335] Paeaea, a fishing rod; the act of fishing. Hiiaka is represented\nas fishing for a favor.\n\n[336] Laka, a god, or demi-god, of various functions, including\nfishing, agriculture and a participation in house-building. He was also\none of the gods invoked by canoe-builders. The name is evidently the\nsame as Rata, the appellation, in Tahiti, Raro-tonga and New Zealand,\nof the lehua (Metrosideros lutea). N.B. This Laka is to be carefully\ndistinguished from the female Laka, the goddess and patron of the\nhula as well as necromancy.\n\n[337] Kai-a-ulu, a sea-breeze that comforted Waianae.\n\n[338] Kane-pu-niu, a form of god Kane, now an uncarved bowlder; here\nused in a tropical sense to mean the head. The Hawaiians, impelled\nby the same vein of humor as ourselves, often spoke of the human head\nas a coconut (pu-niu).\n\n[339] Kona, here used as a local name for the sea-breeze.\n\n[340] Koolau-wahine, a wind, stronger, but from the same direction\nas the Kona.\n\n[341] The author begs to remark that sunstroke is unknown in all\nHawaii.\n\n[342] Lau-a'e, a fragrant plant that grows in the woods of Kauai.\n\n[343] Akua. The word akua was used not alone to designate the gods,\nit was also applied to any superhuman or supernatural being. The\nreference here is to the little creatures that swarmed in the land.\n\n[344] Oe. This last line is evidently addressed to her traveling\ncompanion, Wahine-oma'o, whom she descried in the canoe in the offing.\n\n[345] Huli ke alo i ka paia. To sleep with one's face turned to\nthe wall was reckoned to indicate a high degree of confidence in\none's safety.\n\n[346] Ula, a tingling in the ears. Tinnitus aurium, a tingling in the\nears, or any similar symptom in that organ was regarded as a sure sign\nthat some person was making a communication from a distance. This\nsuperstition, or sentiment, in regard to tinnitus aurium was not\npeculiar to the Polynesian. In Der Trompeter von S\u00e4ckingen I find\nthe following:\n\n    Laut das Ohr klingt, als ein Zeichen,\n    Dass die Heimath sein gedenket,--\n\n[347] Pahele-hala, literally, shaking the hala (pandanus tree). Hala\nalso meant fault or sin. The figure is to be taken to mean a shaking of\nsins, in other words, a casting of them away, a disregarding of them.\n\n[348] Wai-lua, an abyss in the water. The reference is, of course,\nto the shark-gods.\n\n[349] Laau, wooden. The reference is to the shark-bodies of the two\nmonsters which became dead, wooden, when discarded by them on their\ncoming out of the ocean and resuming ordinary human form.\n\n[350] Lehua. The full name is Moana-nui-ka-lehua, a goddess (mermaid)\nwhose domain was in the abyss of the Ieie-waena channel. For further\ndetails see remarks in the text.\n\n[351] Aina, to furnish food.\n\n[352] Lahui, wholly, entirely.\n\n[353] Huki, to fetch a wide course; to deviate from a direct course.\n\n[354] Ilio, dog. It is explained that the meaning covered by this\nfigure is a storm-cloud and that the stripping off of its garment,\nwehe ... i kona kapa, meant its break up into the fleecy white clouds\nof fair weather. It seems that if the head of this cloud-dog pointed\nto the west it meant rain, if to the east, fair weather.\n\n[355] Hanai alualu, to fan with a gentle breeze. Alu-alu is another\nform for oluolu.\n\n[356] Miki-kala and Puha-malo, names of places along the coast of\nOahu in the region under observation.\n\n[357] Kai-a-ulu, a wind felt on the leeward side of Oahu.\n\n[358] Ha'ina na ihu. Ha'i, to break or be broken. The Hawaiian kiss\nwas a flattening of nose against nose. The breaking of noses, as here,\ntherefore, means excessive kissing.\n\n[359] Lualua-lei, the name of a plain in this region.\n\n[360] Barber's Point.\n\n[361] Kua-m\u00fa, said to be the name of a wind, the blowing of which\ncaused heavy rain in the woods back of Hilo.\n\n[362] Hana-kahi, an ancient king of Hilo, frequently mentioned in\npoetry, whose name is used to designate the district.\n\n[363] Hale Lehua, an evident allusion to the goddess, or mermaid,\nMoana-nui-ka-Lehua. She was a relative of Pele and had her habitation\nin the ocean caverns of Ie-ie-waena, the channel between Oahu and\nKauai. Her story belongs to the time when the sun-hero Mawi was\nperforming his wonderful exploits. (See account given on p. 104.)\n\n[364] Pulelo, a word descriptive of the tremor of the flames that\nwrapped the trees.\n\n[365] Maewa, to fork, or branch, said of the flames.\n\n[366] Awa lau, leaf-shaped lagoon; a highly appropriate epithet, when\napplied to that system of lochs, channels and estuaries that form the\nfamous \"Pearl Lochs,\" as any one acquainted with the place will admit.\n\n[367] Pe'e-kaua, the name applied to a portion of the plain west\nof Pu'u-loa.\n\n[368] Kau-no'a, a parasitic plant (Cassytha filiformis) consisting of\nwiry stems that cling to other plants by means of small protuberances\nor suckers.\n\n[369] Akuli-kuli, a low, vine-like plant, said to have fleshy leaves\nand minute flowers.\n\n[370] Wili-wili (Erythrina monosperma), a tree having light, corky\nwood, much used in making the outrigger floats for canoes. Its flowers,\nof a ruddy flame-color, make a splendid decoration.\n\n[371] Kane-hili, a name applied to a part of the plain west of\nPu'u-loa[Pu'uloa?]. Notice the repetition of the word hili in the\nnext verse. Hili means astray, or distressed.\n\n[372] Hili, to go astray, to lose one's way. Assonance by\nword-repetition was a favorite device of Hawaiian poetry. The Hawaiian\npoet did not use rhyme.\n\n[373] Mo-ewa'a, literally a canoe-dream. To dream of a canoe was an\nomen of ill luck. It was also unlucky to dream of having gained some\nvalued possession and then wake to the disappointing reality.\n\n[374] Wa'a-hila is said to have been the name of a favorite hula\nof Pele-ula; so called after a princess who, with her brother\nKa-manu-wai, excelled in the performance of this dance. Her name has\nbeen perpetuated in an old saying that has come down to us: Ka ua\nWa'a-hila o Nu'uanu. This is a gentle rain that extends only as far\ndown Nu'uanu valley as to Wyllie or Judd street.\n\n[375] Po Puna. Puna, as the home-center of volcanic action, knew what\nit was to be darkened by a volcanic eruption. Puna here stands for\nHiiaka and her companion whose home it was. The night that overshadows\nPuna represents allegorically the intriguing designs of Pele-ula.\n\n[376] Maka lehua. The lehua buds stand for the harmony, kindly\naffection and love that up to this time had existed between Lohiau\nand the two women escorting him. Pele-ula is the smoke that blights\nthe lehua buds.\n\n[377] Kihei-hei, frequentative form of kihei, to wear.\n\n[378] Pa\u00fc heihei. The pau heihei was a fringe of vegetable ribbons\nstrung together and worn about the loins, thus serving as the\nconventional shield of modesty among the people of the olden time. The\nmodifying expression, o uka, implies that the use of this particular\nform of pau was rather a sign of rusticity.\n\n[379] Papa lohi o Mau-kele, glistening lava plates of\nMau-kele. Mau-kele was a land in Puna. The implication is that these\nwomen, Pele-ula, Waikiki and the rest of them are plotting to steal\naway the affections of Lohiau.\n\n[380] Ha'a ho'i ka papa, the lava plates rock: that is the plot is\na shaky fabrication and will....\n\n[381] Kahuli, topple over.\n\n[382] Puna. There is a punning double entendre involved in the use\nof this word here. A puna-lua was one who shared with another the\nsexual favors of a third party. The implication is that Hiiaka and\nWahine-oma'o stood thus towards Lohiau. See also note (a).\n\n[383] Lau o ka lima, leaves of the hand. The spasmodic working (ha'a)\nof the fingers was deemed to be a sign of lustful passion. It is here\nattributed to Lohiau.\n\n[384] Loha, to droop, to be fooled; here to be understood in the\nlatter sense of Pele-ula.\n\n[385] Wahine-kapu, one of the female deities of the Pele family who\nhad her seat on an eminence at the brink of the caldera of Kilauea\nwhich was reverenced as a tabu place.\n\n[386] Mai O'olu-e\u00e4. O'olu-ea, as a place-name calls for a preposition\nin mai. O'olu-ea, however, contains within it a verb, olu, to be easy,\ncomfortable, and as a verb olu decides the mai to be an adverb of\nprohibition. In this meaning the caution is addressed to Lohiau.\n\n[387] Ahi-a-Laka, a land in Puna. The double sense, in which it is\nhere used, gives it a reference to the fires of passion.\n\n[388] La anoano, literally, quiet day.\n\n[389] The kilu, which gave name to the sport, was an egg-shaped dish\nmade by cutting a coconut or small gourd from end to end and somewhat\nobliquely so that one end was a little higher than the other.\n\n[390] Au-hula-ana. When the road along a steep coast is cut off by\na precipice with the ocean tossing at its base, the traveler will\noften prefer to swim rather than make a wide inland detour. Such a\nplace or such an adventure is called an au-hula or au-hula-ana.\n\n[391] Laau ku'i, literally, spliced sticks; a ladder, or some\ncontrivance of the sort to aid the traveler in climbing a pali.\n\n[392] Lalo, below, to leeward; therefore to the west, meaning Lohiau,\nwho came from the leeward island of Kauai.\n\n[393] Manawa, the fontanelles; the heart and affections.\n\n[394] Wai-lua, a river on Kauai.\n\n[395] Lehua-wehe, a land in Honolulu; here meaning Pele-ula herself.\n\n[396] Moe-awakea, a hill in Puna; here used for its etymological\nsignification--literally, to sleep at noontime--which is brought out\nin the translation.\n\n[397] The ami was a vigorous action of the body, often employed by\ndancers. Its chief feature was a rotation of the pelvis in circles\nof elipses. Though sometimes used with amorous intent, it was not\nnecessarily an attempt to portray sexual attitudes. The ami honua,\nor ami ku'u pau, was an exaggerated action of the same description.\n\n[398] Kalukalu, a place in Puna which supported extensive forests\nof hala (pandanus), a tree whose sword-shaped leaves were edged\nwith fierce thorns. In contrast with the smart they produced the\npoet adduces the delights of the wilds in his own island of Kauai,\ninstancing the laua'e, a fragrant vine that abounds in its mountains.\n\n[399] Mohole, an unusual form for pohole, to be lacerated, but not\nquite so strong.\n\n[400] Na-pali (the cliffs), a name given to the precipitous side of\nKauai, where is the wild valley of Ka-lalau.\n\n[401] Pu'u o Moe-awa. The full form is Moe-awakea (noonday sleep), the\nname of a hill in Puna. By omitting kea, the word awakea (noon) comes\nto mean bitter, thus imparting to the meaning a cutting irony. Cf. note\n(a), page 176.\n\n[402] Hana-lei, literally, to make a wreath; a valley on Kauai.\n\n[403] Hala. It was ill luck to wear a wreath of the hala drupe.\n\n[404] According to one version of this story, Hiiaka made free use\nof her powers of enchantment in withdrawing from the presence of\nPele-ula. At the proper psychological moment, with the wreath of\nvictory crowning her brow, while Pele-ula was vainly intent on an\neffort to turn the tide of her own defeat and gain the shadow of a\nrecognition as mistress of the game of Kilu, Hiiaka, with a significant\ngesture to her companions, spat upon the ground and, her example having\nbeen imitated by Wahine-oma'o and Lohiau, their physical bodies were\nat once transported to a distance while their places continued to be\noccupied by unsubstantial forms that had all the semblance of reality.\n\n[405] Maka-pa, an expression used of stones that burst when placed\nin the fire.\n\n[406] Makani holo ul\u00e1. The allusion is to a cold wind that chills\nthe naked legs of the fisher-folk.\n\n[407] Pau-kua, a place-name, meaning consumed in the back--a clear\nreference to the fact that the kahuna's black art very frequently\nmade its fatal ravages by attacking first the back.\n\n[408] Lele-iwi, the name of a cape that marked the coast of Puna. The\nword also has a meaning of its own, to express which seems to be the\npurpose of its use here. It connotes a grave-yard, a scaffold, one,\nperhaps, on which the body (literally the bones) of a human sacrifice\nare left exposed.\n\n[409] Maka-hana-loa, the name of another cape, also on the Hilo-Puna\ncoast.\n\n[410] Lae Ohi'a, literally, ohi'a cape, meaning a forest growth that\nstretched out like a tongue.\n\n[411] Apane, a species of lehua that has red flowers, much fed upon\nby the birds. (In the original newspaper-text the word was pane,\nevidently a mistake. There are, regretably, many such mistakes in\nthe original text.)\n\n[412] Manienie, smooth, meadow-like, a name given in modern times\nto the Bermuda grass--\"fine grass\"--said to have been imported by\nVancouver, now extensively seen in Hawaiian lawns.\n\n[413] Ke-ahi-a-Laka, literally, the fire of Laka, the name of a land.\n\n[414] Ha'eha'e, the eastern Sun-gate, applicable to Puna as the\neasternmost district of Hawaii and of the whole group. In claiming\nPuna as hers--i.e., as her home-land--Hiiaka seems to have set up\na claim to be the guardian of the Sun's rising, and therefore, by\nimplication of Pele.\n\n[415] \"I hana ia ka ihu i mea honi.\"\n\n[416] Muliwai o Lena. There is a stream of this name in Waianae, it\nis said. Lena is also said to be the name of a place in Kahiki. The\nword lena, yellow, strongly suggests the thought of sulphur.\n\n[417] Moku po'o a Kane, literally, the fissured head of Kane. The\nfirst land formed by Kane.\n\n[418] Kane-lau-apua, the same as Kane-apua. One of the numerous\navatars or characters of Kane. He appeared in Kahiki--Kukulu o\nKahiki--and gained a reputation as a benevolent deity, whose benign\nfunction--shared by Kane-milo-hai--was to pluck from the jaws of death\nthose who lay at the last gasp (mauli-awa), or whose vital spark was\nat the last flicker (pua-aneane). He healed the palsied, the helpless\nand hopeless, those who were beyond the reach of human aid. On one\noccasion he restored himself to perfect health and soundness by\nthe exercise of his own will; hence his name, Kane-apua. On another\noccasion he illustrated his power by restoring to life some okuhekuhe\nwhich the fisherman had already scaled and laid upon the fire. The\nmotive for this act seems to have been that this fish was a form\nin which he sometimes appeared. The story of his adventure with\nKane-lelei-aka is worthy of mention. At one time while standing on\na headland that reached out into the ocean like the prow of a ship,\nhis eye caught a gleam from something moving swiftly through the\nwater. He saw it repeatedly passing and repassing and wondered what\nit was. It was the shadowy form of Kane-lelei-aka, but he knew it\nnot. He scanned the surrounding mountains and cliffs, if perchance\nhe might get sight of the body, bird, or spirit that produced this\nreflection. He discovered nothing. In pursuit of his quest, he started\nto go to Kukulu-o-Kahiki. On the way he met his relative Kane-milo-hai,\nout in mid ocean.\n\n\"Are you from Kanaloa?\" asked Kane-milo-hai. That meant are you from\nLana'i, Kanaloa being the name formerly given to that little island.\n\n\"Aye, I am from Kanaloa and in pursuit of a strange shadowy thing\nthat flits through the ocean and evades me.\"\n\n\"You don't seem to recognize that it is only a shadow, a\nreflection. The real body is in the heavens. What you are pursuing\nis but the other intangible body, which is represented by the body\nof Kane-mano. He is speeding to reach his home in Ohe-ana\" (a cave\nin the deep sea, in the Kai-popolohua-a-Kane).\n\n\"How then shall I overtake him?\" asked Kane-pua.\n\n\"You will never succeed this way. You are no better off than a kolea\n(plover) that nods, moving its head up and down (kunou). Your only way\nis to return with me and start from the bread-fruit tree of Lei-walo\n(Ka ulu o Lei-walo). You must make your start with a flying leap from\nthe topmost branch of that tree. In that way you can come up to him\nand catch him.\"\n\nThe rest of the story: how he followed the advice given him by\nKane-milo-hai and succeeded is too long for insertion here.\n\n[419] Nowai he wa'a? To speak of a lava flow as a wa'a, a canoe, is a\nfamiliar trope in Hawaiian mele. (See U. L. of H., p. 194). The canoe\nin this case is the eruption of fire sent against Lohiau, the hoapaio,\nagainst whom it is launched, Lohiau and Hiiaka.\n\n[420] Aimoku wahine. An aimoku is one who eats up the land, a\nconqueror, a literal description of Pele.\n\n[421] Kini maka o ka la. In the original text from which this is taken\nthe form is Kini-maka, offering the presumption that it is intended as\na proper name. Kini-maka was a malevolent kupua, demigod, against whom,\nit is charged that she was given to scooping out and eating the eyes of\nmen and her fellow gods. Her name was then called Walewale-o-Ku. Kane,\nit is said, took her in hand and weaned her from her bad practice;\nafter which she was called Kini-maka, Forty-thousand-eyes. The phrase\no ka la affixed to her name discountenances the idea that she is the\none here intended. It becomes evident that the whole expression means\nrather the many eyes of the Sun, i.e., the many rays that dart from\nthe Sun; and this is the way I construe it.\n\n[422] Pau o ka wahine? The question as to the kind of pau, skirt,\nworn by the women--those of Pele's fire-brigade, as I have termed\nthem--is pertinent, from the fact that the answer will throw light\non their mood and the character of their errand, whether peaceful,\nwarlike, etc. The answer given in the text (line 20 of the translation)\nis Their skirts were fern and leaf of the ti. A pau of fern was said\nto be hanohano, dignified. Ua kapa ia ka palai he palai alii; o ka\nla-i, ua kapa ia he mea kala (the pau of fern was worn by chiefs;\nthe pau of ti leaf was a sign of propitiation.) A woman wore a ti\nleaf during her period of monthly infirmity. The whole subject will\nbear further investigation.\n\n[423] Kihi o ka Mahina, the horn of the Moon. The manner of fastening\nthe pau, knotting or tucking it in at each hip, gave it a crescent\nshape, with an angle at each hip. This seems to have suggested to\nthe poet a comparison with the horns of the young Moon.\n\n[424] Akua lehe-oi, an undoubted reference to Pele,--the sharp\ndevouring edge, lip, of her lava-flow.\n\n[425] Akua lehe-ama. This also must refer to Pele--her gaping lips.\n\n[426] Puke, this archaic form of pu'e, a hill of potatoes, yams and\nthe like.\n\n[427] The Hawaiians had no such thing as bread. The Hawaiian word ai,\nin line 20 of the original, means vegetable food. The necessities\nof the case seem to justify the use of the word bread in the\ntranslation. The reader will pardon the anachronism.\n\n[428] Awa. The full expression would probably be ua awa, bitter rain,\ni.e., bad weather.\n\n[429] Halelo, rough, jagged like aa. The following quotation is given:\n\n    Ku ke a, ka halelo o Kaupo,\n    I ho'okipa i ka hale o ka lauwili:\n    E-lau-wili. He lau-wili ka makani, he Kaua-ula.\n\n        TRANSLATION\n\n    How jagged stand the rocks of Kaupo,\n    That once held the house of the shiftless!\n\n[430] Ihi-lani, literally, the splendor of heaven; said to be a god\nof lightning, also the name of a hill.\n\n[431] Ihi-awaawa, said to be the name of a god of lightning, as well\nas the name of a hill.\n\n[432] Huki-huki, literally, to pull, to haul with a succession of\njerks. The action here figured is eminently descriptive of the manner\nof advance of a lava-flow. It is not with the uniform movement of a\nbody of water. It shoots out a tongue of molten stuff here and there;\nand as this cools, or is for cause arrested, a similar process takes\nplace at some other point. This movement bears a striking resemblance\nto the action of a body of skirmishers advancing under fire. Its\nprogress is by fits and starts.\n\n[433] Pua'a-kanu. In spite of the fact that this is claimed by\nHawaiians to be a place-name, I must see in it an allusion to a swine,\ndevoted to sacrifice, connoting Lohiau himself.\n\n[434] Oa, a poetical contraction for loa, long.\n\n[435] Haele. By a figure of speech--metonymy--the word haele, meaning\nto travel, is used to signify a fellow traveler, the companion,\nof course, is Hiiaka herself.\n\n[436] Ku-mauna, a rain-god of great local fame and power; now\nrepresented by a monolithic bowlder about thirty feet high, partly\novergrown with ferns and moss, situated in the lower edge of the\nforest-belt, that lies to the south and Kau of Mauna-loa, deserves\nmore than passing mention. The region in which this rock is situated\nis declared by vulcanologists to have been one vast caldera and must\nhave been the scene of tremendous disturbances.\n\nUp to the present time the Hawaiians have continued to hold Ku-mauna in\ngreat reverence mingled with fear. The following modern instance isnot\nonly a true story, and interesting, but also furnishes an illustration\nof the attitude of mind of the Hawaiian people generally,--or many\nof them--towards their old gods.\n\nDuring a period of severe drought in the district of Kau, Hawaii, a\ngentleman named S----, while hunting in the neighborhood of the rock\nthat bears the name Ku-mauna, took occasion to go out of his way and\nvisit the rock. Standing before the rocky mass and calling it by name,\nhe used towards it insulting and taunting epithets, professing to\nhold it responsible for the drought that was distressing the land. He\nconcluded his tirade by discharging his rifle point blank against\nthe face of the rock, resulting in the detachment of a considerable\nfragment.\n\nThe vaqueros in the employ of Mr. S.----, who were assisting in the\nhunt, horrified at the sacreligious act, at once put spurs to their\nhorses and made off, predicting the direst consequences from the rash\nact of Mr. S----.\n\nNow for the denouement: Within about ten days of this occurrence, the\nvalley, on one side of which Mr. S---- had his residence, was visited\nby a violent rain-storm--such as would in popular speech be termed a\ncloud-burst. There was a mighty freshet, the waters of which reached\nso high as to flood his garden and threaten the safety of his house,\nwhich he saved only by the most strenuous exertions. The land which\nhad been his garden was almost entirely washed away and in its place\nwas deposited a pell-mell of stones.\n\nNeedless to say, that, by the natives, this incident was and is\nregarded to this day as conclusive evidence of the divine power\nof Ku-mauna and of his wrath at the audacious person who insulted\nhim. Special significance is attached to the fact that as part of\nKu-mauna's reprisal the place that had been a garden was turned into\na field of rocks. The only wonder is that Mr. S---- got off with so\nlight a punishment.\n\n[437] Kani-a-hiku, a place-name--that of a village in the remote\nvalley of Wai-manu--here used, apparently, for its meaning. To analyze\nits meaning, Kani = a sound, a voice, probably a bird-song; Hiku, a\ncelebrated kupua, the mother of the famous mythical hero Mawi. It is\nsaid that when the wind, locally known as the Kapae, but more commonly\nnamed the Ho'olua--the same as our trade-wind--blew gently from the\nocean, the listening ears of Kani-a-hiku heard, in the distance,\nthe sound of hula drums and other rude instruments mingling with the\nvoices of men chanting the songs of the hula. This seems to be the\nkani referred to.\n\n[438] Wahine ai lehua, Pele. Who else would it be?\n\n[439] Unu kupukupu (also written, it is said, haunu kupukupu), a\nhummock or natural rock-pile, such as would be selected by fishermen,\nwith the addition, perhaps, of a few stones, as an altar on which to\nlay their offering and before which to utter their prayers. Kupukupu\nindicates the efficacy of such an altar as a luck-bringer.\n\n[440] Pu'u-lena, a wind felt at Kilauea that blew from Puna. The word\nlena, yellow, suggests the sulphurous fumes that must have added to\nit their taint at such time as the wind passed over the volcanic pit.\n\n[441] Ku-hala-kai, a plentiful fall of rain.\n\n[442] Ku-hulu-ku, a chilling of the atmosphere.\n\n[443] Pu'uku-akahi, Pu'uku-alua, names applied to hills on one or\nthe other side of the fire-pit, whence seem to come those sonorous\npuffing or blowing sounds that accompany the surging of the fires.\n\n[444] Kua-loi. This is probably shortened from the full form\nKua-loiloi. The reference is to a law, or custom, which forbade any\none to approach Pele from behind, or to stand behind her. He kua\nloiloi ko Pele, the meaning of which is, Pele has a fastidious back.\n\n[445] Ka-hoa-lii, literally, companion of kings; the shark-god,\na relation of Pele, who occupied a section of the plateau on the\nnorthwestern side of the caldera, a place so sacred that the smoke\nand flames of the volcano were not permitted to trespass there.\n\n[446] Maiau pololei, land shells found on trees, generally called\npupu-kanioi.\n\n[447] Kanaka loloa, Ku-pulupulu, one of the gods of the canoe-makers;\nhere spoken of as a tall man in contradistinction, perhaps, to the\ndwarfish Kini-akua, who were his followers.\n\n[448] Kuli-pe'e-nui, a deity, or an idealization, of a lava flow. The\nfeature that seems to be emphasized is the stumbling, crawling,\nmotion, which as seen in a flow, may be compared to the awkward,\nataxic movement of one whose knees are dislocated and leg-bones broken.\n\n[449] Pi'i-kea, the god of the roaches, who is described as given\nto making certain tapping motions with his head which, I believe,\nare practiced by the roach at the present time.\n\n[450] Mahao'o, an epithet applied to a dog that shows a patch of\nyellow hairs on each side of his face. It has somewhat the force of\nour expression, breathing out flames.\n\n[451] Ama wa'a. The commotion in Kilauea is here compared to the\nupsetting of the canoe's outrigger (ama). When an outriggered canoe\ncapsizes the outrigger, ama, as a rule, lifts out of the water.\n\n[452] Wa'a. The reference seems to be to the masses of solid lava\nthat, not infrequently may be seen to break off from the wall of the\nfire-pit and float away on the surface of the molten lake, even as\nan iceberg floats in the ocean.\n\n[453] Na'ena'e, said of an object that looks small from a distance. The\nuse of the particle emphatic o, placed before this word, implies that\nit performs the office of a proper name, here a place-name. Such a\nuse of the particle emphatic before a noun not a proper name indicates\nthat the word is used as an abstract term.\n\n[454] Lama kau oni'oni'o. When two strings of kukui nuts are bound\ntogether to form one torch, the light given by it is said to be of\nvarying colors. The word oni'oni'o alludes to this fact.\n\n[455] Kukulu a awa, said of those in the rear of the company that\ncame against Lohiau. I cannot learn that this is a military term.\n\n[456] Kai-a-ka-hulu-manu, literally, the sea of the bird feathers. Some\nclaim this as being the same as the Kai-a-ka-hinali'i; others, and\nI think rightly, claim that it was a distinct flood that occurred at\na later period and that destroyed all birds and flying things.\n\n[457] Opiopi. The waves of the sea in the season of Makali'i are\ncompared to the wrinkles in a mat, the contrast with those of the\nKai-a-ka-hulu-manu, and the kai a ka pohaku.\n\n[458] Noho, a seat, or to sit. Here used for the people there living.\n\n[459] Kua o ka makani (literally, at the back of the wind). Koolau,\nthe windward side of an island, was its kua, back. The whole line\ncontains an ingenious reference to the manner of fire-lighting. When\nthe smouldering spark from the fire-sticks has been received on a\nbunch of dry grass, it is waved to and fro to make it ignite. To the\nold-fashioned Hawaiian familiar with this manner of fire-making this\nfigure is full of meaning.\n\n[460] Ulu o ka La, the figure of the Sun as it touched the horizon,\nor its glare.\n\n[461] Akua, literally, a god. This is a generic term and includes\nbeings that we would call heroes, as well as devils and demons.\n\n[462] Ka-wai-hoa, the southern point of Niihau.\n\n[463] Hoaka-lei, a hill on Niihau.\n\n[464] Kiu, the name of a wind.\n\n[465] Makalii, Kaelo and Ka-ulua are cold months. Lohiau found them\nhot enough.\n\n[466] Ha'aha'a, literally, hanging low. I am reminded of an old song\nuttered, it is said, by a hero from the top of Kauwiki hill, in Hana,\nMaui: \"Aina ua, lani ha'aha'a.\" Land of rain, where the heavens hang\n(ever) low.\n\n[467] Wai-wela-wela, a hot lake in lower Puna.\n\n[468] Ko'olau, a term applied generally to the windward side of an\nisland, which was, of course, the stormy side. The expression au\nKo'olau, or Ko'olau weather, is one of great significance.\n\n[469] E ki'i mai oe ia'u; eia au la i ke au a ka hewahewa.\n\n[470] Lawakua, an intimate companion, a friend.\n\n[471] Ua a ka lipoa, a fine, cold rain; a Scotch mist.\n\n[472] Lala, to bask in the sunlight.\n\n[473] Oma'o-lala, a place in upper Ola'a, named from the bird oma'o.\n\n[474] Aina i ka houpu a Kane, a proverbial expression applied to Puna,\nsignifying the affection in which Puna was held.\n\n[475] A'aka, an ocean cave (definition not given in the dictionary).\n\n[476] Nawele ka maka o Hina-ulu-ohi'a. By metonymy, a figure of speech\nfor which the Hawaiian poets showed great fondness, the name of the\ngoddess, or superior being, Hina-ulu-ohi'a, is here used instead of\nthe fruit which seems to have been her emblem. This fruit, the ohi'a\npuakea, is a variety of the ohi'a ai, or mountain apple, as it is\ncommonly called. The common variety is of a deep red color shading\ninto purple; but this variety, departing from the usual rule, is of\na pale lemon color. This pale variety shows a faint pink or reddish\nring about the maka, or eye where the flower was implanted. The poet's\nfancy evidently makes a comparison between this delicate aureole and\nthe dim glow by which the volcanic fire made itself perceived in its\nperiphery at Kahiki.\n\n[477] Kahaea, a pile of white cumulus clouds, or a single large cloud,\nwhich was regarded by weather prophets, soothsayers and diviners as\na significant portent.\n\n[478] Ku-lani-ha-ko'i. The old Hawaiians imagined that somewhere in the\nheavens was an immense reservoir of water, and that a heavy downpour\nof rain was due to the breaking of its banks. When the clouds of\nstorm and rain gathered thick and black, they saw in this phenomenon\na confirmation of their belief, which gained double assurance when\nthe clouds discharged their watery contents.\n\n[479] Eleua ... Eleao. When a Hawaiian house had a door at each end,\nthe door at one end was named Ele-ua, that at the other end Ele-ao.\n\n[480] Kula-manu. A plain or tract of land that was flooded in wet\nweather and thus converted for a time into a resort for water-fowl,\nwas termed a kula-manu or bird plain.\n\n[481] Wahi'a ka lani. This passive form of the verb has here the\nforce of entreaty almost equivalent to the imperative. The opening\nhere spoken of was the parting and drawing aside of the dark clouds\nthat shut in the heavens, an opening that would be equivalent to the\nrestoration of peace and good will.\n\n[482] Ku-lili-ka-ua, the name applied to a grove of pandanus in Puna.\n\n[483] Pohaku-loa, the name of a rocky ledge or cliff in Puna.\n\n[484] Lau-ahea. This was a deceitful voice, a vocal Will-o'-the-wisp,\nthat was sometimes heard by travelers and that enticed them into\nthe wilderness or thicket there to be entrapped in some lua meke or\nfathomless pit.\n\n[485] Kuku-ena, a sister of Pele who, like Kahili-opua, was a physician\nand of a benevolent disposition. She was wont to act as the guide to\ntravelers who had their way in the mazes of a wilderness. So soon,\nhowever, as the traveler had come clear into a clear place and was\nable to orient himself, she modestly disappeared.\n\n[486] Ku kihikihi, to stand cornerwise or edgewise. In the ebullition\nthat stirs the mass of a lava lake at seemingly rhythmical intervals\nthe congealed crust that has formed on the surface is seen to break\nup, become tilted on edge, and then be sucked down into the depths\nby the vortex of the lava-pit. The allusion here is to the tilting\nof the plate on edge in this wonderful phenomenon.\n\n[487] Olohe. This is explained and described as meaning a spectral\nappearance of human figures and of objects animate and inanimate\nmoving about in the firmament. The description given of it almost\nleads one to think it a mirage or fata morgana.\n\n[488] Kuahiwi haoa, a term applied in Kau to a forest-clump which a\ndevastating lava flow has spared, after having laid waste the country\non all sides of it.\n\n[489] Hiiaka-i-ka-ale-i, Hiiaka of the bounding billow. The number\nof the sisters in whose names that of Hiiaka formed a part was\nconsiderable, as may be inferred from the fact that the names here\nmentioned do not include the whole list of them.\n\n[490] Hiiaka-i-ka-pua-enaena, Hiiaka of the burning flower. Her emblem\nwas the little budlike pea-blossom flame. This name is sometimes given\nas Hiiaka-i-ka-pua-aneane, a more delicate but less striking epithet.\n\n[491] Hiiaka-noho-lae, Hiiaka who dwells on the cape. She was\nrecognized by a trickle of blood on the forehead.\n\n[492] O ka la ko luna. O ka pahoehoe ko lalo. The sun overhead. The\nlava below.\n\n[493] Aohe o kahi nana oluna o ka pali. Iho mai a lalo nei; ike i ke\nau nui me ke au iki, he alo a he alo; nana i ka makemake. The exact\nmeaning of ke au iki and ke au nui is not clear.\n\n[494] Keehi ... e nalo kapua'i. I am informed that Hawaiians, in order\nto conceal their goings, would erase their footprints by blurring\nthem with their feet.\n\n[495] Onohi ula i ka lani, a fragment of a rainbow.\n\n[496] Lele kapu i kai. This may be put,--the old order has passed.\n\n[497] Hoole akua, hoole mana. (To deny God, to deny supernatural\npower). It thus appears that the old Hawaiians were not unacquainted\nwith those phases of skepticism that have flourished in all philosophic\ntimes.\n\n[498] Ho'o-malau, to treat one's religious duties, or solemn things,\nwith scorn.\n\n[499] Ho'o-maloka, to be neglectful of one's religious duties, or of\nsolemn things. In old times, how often did the writer hear the term\nho'o-maloka applied as a stigma to those who persistently neglected\nand showed indifference to the services and ordinances of the church.\n\n[500] Apapa-nu'u, the under-world and its spiritual powers.\n\n[501] Apapa-lani, the heavens and their spiritual powers.\n\n[502] Mano-ka-lani-po. This distinguished name was borne by that one of\nKaua'i's kings who preceded its last independent monarch, Ka-umu-alii,\nby fourteen generations, which would bring his reign in the first half\nof the fifteenth century. He has the honor, unique among Hawaiian\nkings, of having his name affixed as a sobriquet to the island that\nwas his kingdom. Whether the use of his name in this connection,\napparently as a god, is to be regarded as antedating its occurrence\nin the Ulu genealogy (given by Fornander. See The Polynesian Race;\nvol. I, p. 195.), or whether, on the other hand, it is to be considered\nas an apotheosis of a name justly held in veneration, we cannot decide.\n\n[503] Pahu-kapu a ka leo. The best-informed and most thoughtful\namong the Hawaiian authorities have poorly defined and contradictory\nnotions as to the meaning of this term. Its literal meaning may be\ngiven as sacred (or tabu) pillar. Mr. Tregear, in his incomparable\nMaori Comparative Dictionary, gives one meaning of the word to be\nsanctuary. One thoughtful Hawaiian defines it as a pillar, such as Pele\nset up, due regard for which demanded silence. Another, equally well\ninformed, defines it as an edict, or canon. To the writer it seems more\nlogical and safer to adopt the material view regarding this phrase.\n\n[504] Ala hele ... ala muku, (literally, a short path or road). This\nala hele ... ala muku was probably the rainbow. It is said in Hawaiian\nstory that when Hiiaka came down from the cave where she found the\nbody of Lohiau she used a rainbow as her way of descent. In an old\nmele occurs this line: O ke anuenue ke ala o Kaha'i. The rainbow was\nthe path of Kaha'i.\n\n[505] Ki ho'iho'i. Hawaiian authorities differ as to the meaning of\nthis phrase. After much cogitation and search, I concluded that the\nword ki has the same root-meaning as i, to utter. (I find myself\nsupported in such an interpretation by no less an authority than\nEdward Tregear. Maori Comparative Dictionary.)\n\n[506] Kai oki'a. Hawaiian authorities are quite at sea as to the\nmeaning of these words. I think it means that the ocean is a gulf\nthat swallows up and destroys. A very stringent tabu, says one,\nthat regulated the diet, cutting off bananas and the like.\n\n[507] Kua a. Pele is said to have had a back that was so hot that any\nfabric laid upon it was reduced to ashes. It was also said to be tabu\nfor any one to approach Pele from behind.\n\n[508] A calabash, often covered with a net, used by a fisherman to\nhold his spare hooks and lines and, by the traveler, his belongings.","title":"Pele and Hiiaka: A Myth From Hawaii","tradition":"myth-cosmogony","translated_text":null,"word_count":80721}