BECKWITH] APPENDIX 645 
pays a visit to his parents at Kalalau, but has to chant his name song 
to gain recognition. This angers him so much that he can be pacified 
only when Hina, his mother, chants all the songs in honor of his 
name. By and by he goes away to Kahiki with Kowea.* 
3. Kana 
The firstborn of Hakalanileo and Hina is born in the form of a 
rope at Hamakualoa, Maui, in the house Halauoloolo, and brought 
up by his grandmother, Uli, at Piihonua, Hilo. He grows so long 
that the house has to be lengthened from mountain to sea to hold 
him. When the bold Kapepeekauila, who lives on the strong fortress 
of Haupu, Molokai, carries away Hina on his floating hill, Haka- 
lanileo seeks first his younger son, Niheu, the trickster, then his ter- 
rible son Kana, to beseech their aid in recovering her. From Uli, 
Kana secures the canoe Kaumaielieli, which is buried at Paliuli, and 
the expedition sets forth, bearing Kana stretched in the canoe lke 
a long package to conceal his presence, Niheu with his war club 
Wawaikalani, and the father Hakalanileo, with their equipment of 
paddlers. The Molokai chief has been warned by his priest Moi’s 
dream of defeat, but, refusing to believe him, sends Kolea and Ulili- 
to act as scouts. As the canoe approaches, he sends the scoutfish 
Keauleinakahi to stop it, but Niheu kills the warrior with his club. 
When a rock is rolled down the cliff to swamp it, Kana stops it with 
his hand and slips a small stone under to hold it up. Niheu mean- 
while climbs the cliff, enters the house Halehuki, seizes Hina and 
makes off with her. But Hina has told her new lover that Niheu’s 
strength lies in his hair, so Kolea and Ulili fly after and lay hold 
of the intruder’s hair. Niheu releases Hina and returns unsuccess- 
ful. Kana next tries his skill. He stretches upward, but the hill 
rises also until he is spun out into a mere cobweb and is famishing 
with hunger. Niheu advises him to lean over to Hawaii that his 
grandmother may feed him. After three days, this advice reaches 
his ear and he bends over Haleakala mountain on Maui, where the 
groove remains to this day, and puts his head in at the door of his 
grandmother’s house in Hawaii, where he is fed until he is fat again. 
Niheu, left behind in the boat, sees his brother’s feet growing fat, and 
finally cuts off one to remind Kana of the business in hand. Now the 
hill Haupu is really a turtle. Uli tells Kana that if he breaks the 
turtle’s flippers it can no longer grow higher. Thus Kana succeeds 
in destroying the hill Haupu and winning Hina back to his father.’ 
17This is only a fragment of the very popular story of the pig god. For Pele, see 
Ellis, IV. For both Pele and Kamapuaa, Emerson, Unwritten Literature, pp. 25, 85, 186, 
228; and Pele and iiiaka; Thrum, pp. 36, 193; and Daggett, who places the beginning of 
the Pele worship in the twelfth century. 
2 Rey. A. O. Forbes’s version of this story is printed in Thrum, p. 63. See also Dag- 
gett. They differ only in minor detail. Uli’s chant of the canoe is used by sorcerers to ; 
exorcise the spirits, and Uli is the special god of the priests who use sorcery. 
