[6] Pua’a-kanu. In spite of the fact that this is claimed by Hawaiians to be a place-name, I must see in it an allusion to a swine, devoted to sacrifice, connoting Lohiau himself. [↑]
[7] Oa, a poetical contraction for loa, long. [↑]
[8] Haele. By a figure of speech—metonymy—the word haele, meaning to travel, is used to signify a fellow traveler, the companion, of course, is Hiiaka herself. [↑]
[9] Ku-mauna, a rain-god of great local fame and power; now represented by a monolithic bowlder about thirty feet high, partly overgrown with ferns and moss, situated in the lower edge of the forest-belt, that lies to the south and Kau of Mauna-loa, deserves more than passing mention. The region in which this rock is situated is declared by vulcanologists to have been one vast caldera and must have been the scene of tremendous disturbances.
Up to the present time the Hawaiians have continued to hold Ku-mauna in great reverence mingled with fear. The following modern instance isnot only a true story, and interesting, but also furnishes an illustration of the attitude of mind of the Hawaiian people generally,—or many of them—towards their old gods.
During a period of severe drought in the district of Kau, Hawaii, a gentleman named S——, while hunting in the neighborhood of the rock that bears the name Ku-mauna, took occasion to go out of his way and visit the rock. Standing before the rocky mass and calling it by name, he used towards it insulting and taunting epithets, professing to hold it responsible for the drought that was distressing the land. He concluded his tirade by discharging his rifle point blank against the face of the rock, resulting in the detachment of a considerable fragment.
The vaqueros in the employ of Mr. S.——, who were assisting in the hunt, horrified at the sacreligious act, at once put spurs to their horses and made off, predicting the direst consequences from the rash act of Mr. S——.
Now for the denouement: Within about ten days of this occurrence, the valley, on one side of which Mr. S—— had his residence, was visited by a violent rain-storm—such as would in popular speech be termed a cloud-burst. There was a mighty freshet, the waters of which reached so high as to flood his garden and threaten the safety of his house, which he saved only by the most strenuous exertions. The land which had been his garden was almost entirely washed away and in its place was deposited a pell-mell of stones.
Needless to say, that, by the natives, this incident was and is regarded to this day as conclusive evidence of the divine power of Ku-mauna and of his wrath at the audacious person who insulted him. Special significance is attached to the fact that as part of Ku-mauna’s reprisal the place that had been a garden was turned into a field of rocks. The only wonder is that Mr. S—— got off with so light a punishment. [↑]
[10] Kani-a-hiku, a place-name—that of a village in the remote valley of Wai-manu—here used, apparently, for its meaning. To analyze its meaning, Kani = a sound, a voice, probably a bird-song; Hiku, a celebrated kupua, the mother of the famous mythical hero Mawi. It is said that when the wind, locally known as the Kapae, but more commonly named the Ho’olua—the same as our trade-wind—blew gently from the ocean, the listening ears of Kani-a-hiku heard, in the distance, the sound of hula drums and other rude instruments mingling with the voices of men chanting the songs of the hula. This seems to be the kani referred to. [↑]