Exhaled from the depths of the Pit—
The fire-pit Hale-ma’u-ma’u—
It comes to me: that is your home!
Hiiaka had conceived a strong prejudice against the girl almost from the first, but now she softened and, turning to Wahine-oma’o, said, “If you really want this girl for an aikane, I think it can be managed. The only trouble will be to hold her after she is caught.”
Hiiaka, using her magical power, caught the spirit of Mana-mana-ia-kalu-ea and, in the lack of a more suitable receptacle, they wrapped it carefully in the free end of Wahine-oma’o’s loin-cloth and went on their way, traveling towards Wailuku.
[1] Hala. The fruit of the hala was so often worn in the form of a wreath by Kapo that it came to be looked upon almost as her emblem. To ordinary mortals this practice savored of bad luck. If a fisherman traveling on his way to the ocean were to meet a person wearing a lei of this description he would feel compelled to turn back and give over his excursion for that day. In this instance Kapo was on her way to visit a sick man—a bad omen for him. [↑]
[2] Kapo-ula-kina’u. This was the full name of Kapo, who was one of the goddesses of the kahunas who practiced anaana (po’e kahuna anaana). Ula-kina’u is a term applied to a feather cloak or cape made of yellow feathers which had in them black spots. [↑]
[3] Makani. The reference is to the halitus, spirit, or influence that was supposed to rest upon and take possession of one obsessed, even as the tongues of fire rested upon the multitude in Pentecostal times. Kapo herself had this power. [↑]
[4] Ua, literally, rain, is by a much employed figure of speech used to mean the guests or people of a house. Thus, if one sees a great number of guests arriving to share the hospitality of a house, he might say, “kuaua ua nui ho’i keia e hele mai nei.” [↑]