[Footnote 65: The name of Laieikawai occurs in no old chants with which
I am familiar. But in the story of _Umi_, the mother of his wife,
Piikea, is called Laielohelohe. She is wife of Piilani and has four
children who "have possession on the edge of the tabu," of whom Piikea
is the first-born, and the famous rival chiefs of Maui, Lonopili, and
Kihapiilani, are the next two; the last is Kalanilonoakea, who is
described in the chant quoted by Fornander as white-skinned and wearing
a white loin cloth. Umi's wife is traditionally descended from the
Spaniards wrecked on the coast of Hawaii (see Lesson). The "Song of
Creation" repeats the same genealogy and calls Laielohelohe the daughter
of Keleanuinohoonaapiapi. In the "ninth era" of the same song Lohelohe
is "the last one born of Lailai" and is "a woman of dark skin," who
lived in Nuumealani.]
[Footnote 66: To preserve the umbilical cord in order to lengthen the
life of a child was one of the first duties of a guardian. J.S. Emerson
says that the _piko_ was saved in a bottle or salted and wrapped in tapa
until a suitable time came to deposit it in some sacred place. Such a
depository was to be found on Oahu, according to Westervelt, in two
rocks in the Nuuanu valley, the transformed _moo_ women, Hauola and
Haupuu. In Hawaii, in Puna district, on the north and south boundaries
of Apuki, lie two smooth lava mounds whose surfaces are marked with cup
hollows curiously ringed. Pictographs cover other surfaces. These are
named Puuloa and Puumahawalea, or "Hill of long life" and "Hill that
brings together with rejoicing," and the natives tell me that within
their own lifetime pilgrimages have been made to this spot to deposit
the _piko_ within some hollow, cover it with a stone, and thus insure
long life to the newborn infant.]