[Footnote 62:  The names of Malio and Halaaniani are still to be found in Puna.  Ellis (1825) notes the name Malio as one of three hills (evidently transformed demigods), which, according to tradition, joined at the base to block an immense flow of lava at Pualaa, Puna.  Off the coast between Kalapana and Kahawalea lies a rock shaped like a headless human form and called Halaaniani, although its legend retains no trace of the Puna rascal.]

CHAPTER XXI

[Footnote 63:  The huia is a specially high wave formed by the meeting of two crests, and is said to be characteristic of the surf at Kaipalaoa, Hawaii.]

[Footnote 64:  Kumukahi is a bold cape of black lava on the extreme easterly point of the group.  Beyond this cape stretches the limitless, landless Pacific.  Against its fissured sides seethes and booms the swell from the ocean, in a dash of foaming spray.  Piles of rocks mark the visits of chiefs to this sacred spot, and tombs of the dead abut upon its level heights.  A visitor to this spot sees a magnificent horizon circling the wide heavens, hears the constant boom of the tides pulling across the measureless waters.  It is one of the noteworthy places of Puna, often sung in ancient lays.]

CHAPTER XXII

[Footnote 65:  The name of Laieikawai occurs in no old chants with which I am familiar.  But in the story of Umi, the mother of his wife, Piikea, is called Laielohelohe.  She is wife of Piilani and has four children who “have possession on the edge of the tabu,” of whom Piikea is the first-born, and the famous rival chiefs of Maui, Lonopili, and Kihapiilani, are the next two; the last is Kalanilonoakea, who is described in the chant quoted by Fornander as white-skinned and wearing a white loin cloth.  Umi’s wife is traditionally descended from the Spaniards wrecked on the coast of Hawaii (see Lesson).  The “Song of Creation” repeats the same genealogy and calls Laielohelohe the daughter of Keleanuinohoonaapiapi.  In the “ninth era” of the same song Lohelohe is “the last one born of Lailai” and is “a woman of dark skin,” who lived in Nuumealani.]

[Footnote 66:  To preserve the umbilical cord in order to lengthen the life of a child was one of the first duties of a guardian.  J.S.  Emerson says that the piko was saved in a bottle or salted and wrapped in tapa until a suitable time came to deposit it in some sacred place.  Such a depository was to be found on Oahu, according to Westervelt, in two rocks in the Nuuanu valley, the transformed moo women, Hauola and Haupuu.  In Hawaii, in Puna district, on the north and south boundaries of Apuki, lie two smooth lava mounds whose surfaces are marked with cup hollows curiously ringed.  Pictographs cover other surfaces.  These are named Puuloa and Puumahawalea, or “Hill of long life” and “Hill that brings together with rejoicing,” and the natives tell me that within their own lifetime pilgrimages have been made to this spot to deposit the piko within some hollow, cover it with a stone, and thus insure long life to the newborn infant.]