blue ether. Its origin is the same
with the word _lewa_, the upper regions of the air.]

[Footnote 333: _O Ahu_. In this instance the article still
finds itself disunited from its substantive. To-day we have
_Oahu_ and _Ola'a_.]

[Footnote 334: _Kau_, The summer; time of warm weather; the
growing season.]
[Page 190]
The incidents and allusions in this mele belong to the story
of Pele's journey in search of Lohiau, the lover she met in
her dreams, and describe her as about to take flight from
Oahu to Kauai (verse 4).

Hiiaka's bath, _Wai auau o Hiiaka_ (verse 7), which was the
subject of Pele's contention (verse 8), was a spring of water
which Pele had planted at Huleia on her arrival from Kahiki.
The ones with whom Pele had the contention were
Kukui-lau-manienie and Kukui-lauhanahana, the daughters of
Lima-loa, the god of the mirage. These two women lived at
Huleia near the spring. Kamapua'a, the swinegod, their
accepted lover, had taken the liberty to remove the spring
from the rocky bed where Pele had planted it to a neighboring
hill. Pele was offended and demanded of the two women:

"Where is my spring of water?"

"Where, indeed, is your spring? You belong to Hawaii. What
have you to do with any spring on Kauai?" was their answer.

"I planted a clean spring here on this rock," said Pele.

"You have no water here," they insisted; "your springs are on
Hawaii."

"If I were not going in search of my husband Lohiau," said
Pele, "I would set that spring back again in its old place."

"You haven't the power to do that," said they. "The son of
Kahiki-ula (Kama-puaa) moved it over there, and you can't
undo his action."

The eye of Pele, _He onohi no Pele_ (verse 11), is the
phosphorescence which Pele's footfall stirs to activity in
the ocean.

The formal ending of this mele, _Elieli, kau mai_, is often
found at the close of a mele in the hula Pele, and marks it
as to all intents and purposes a prayer.

_E waiho aku ana, o Ahu_ (verse 4). This is an instance of
the separation of the article