that island that was simply black lava; _hiwa_, black, was
a sacred color. The term _uli_ has reference to its
verdancy.]

[Footnote 427: _Ipu_. Wai-uli, the foster father of the dog,
while fishing in a mountain brook, brought up a pebble on his
hook; his wife, who was childless and yearned for offspring,
kept it in a calabash wrapped in choice tapa. In a year or
two it had developed into the wonderful dog, Puapua-lenalena.
The calabash was the _ipu_ here mentioned, the same as the
_hano wai_ (verse 13), a water-container.]

[Footnote 428: _Kilioe_. A sorceress who lived at Haena, Kauai,
on the steep cliffs that were inaccessible to human foot.]

[Footnote 429: _Ena-ena, na ahi o Kilauea_. "Hot are the fires
of Kilauea." The duplicated word _ena-ena_, taken in
connection with _Ha-ena_ in the previous verse, is a capital
instance of a form of assonance, or nonterminal rhyme, much
favored and occasionally used by Hawaiian poets of the middle
period. From the fact that its use here introduces a break in
the logical relation which it is hard to reconcile with unity
one may think that the poet was seduced from the straight and
narrow way by this opportunity for an indulgence that
sacrifices reason to rhyme.]

[Footnote 430: _Kamoho-alii_. The brother of Pele; his person
was so sacred that the flames and smoke of Kilauea dared not
invade the bank on which he reposed. The connection of
thought between this and the main line of argument is not
clear.]

[Footnote 431: _Hoouna ka elele_. According to one story Liloa
dispatched a messenger to bring Puapua-lenalena and his
master to Waipi'o to aid him in regaining possession of
Kiha-pu.]

[Footnote 432: _A ao aku oe, aoa_ ... This indicated the
dog's assent. Puapua-lenalena understood what was said to
him, but could make no reply in human speech. When a question
was put to him, if he wished to make a negative answer, he
would keep silent; but if he wished to express assent to a
proposition, he barked and frisked about.]

[Footnote 433: _Hana e o Kaua-hoa_ ... No one has been