[Footnote 76: _Hala-hala a i’a._ Said to be a certain kind of fish that was ornamented about its tailend with a band of bright color; therefore an object of admiration and desire.] [Footnote 77: _Hala-Hala a mea._ The ending _mea_ is perhaps taken from the last half of the proper name _Hau-mea_ who was Kapo’s mother. It belongs to the land, in contrast to the sea, and seems to be intended to intensify and extend the meaning of the term previously used. The passage is difficult. Expert Hawaiians profess their inability to fathom its meaning.] [Footnote 78: _Alihi luna._ The line or “stretching cord,” that runs the length of a net at its top, the _a lalo_ being the corresponding line at the bottom of the net. The exact significance of this language complimentary to Kapo can not be phrased compactly.] [Footnote 79: _Poha-kú._ The line that runs up and down at the end of a long net, by which it may be anchored.] [Footnote 80: _Moo-helaia._ See note a, p. 33.] [Footnote 81: _Kaulana-a-ula._ See note d, p, 33.] [Footnote 82: _Ula leo._ See note e, p. 33.] [Footnote 83: _Kaana._ A place on Mauna-loa, Molokai, where the lehua greatly flourished. The body of Kapo, it is said, now lies there in appearance a rock. The same claim is made for a rock at Wailua, Hana, Maui.] [Footnote 84: _Pu-awa hiwa (hiwa_, black). A kind of strong awa. The gentle exhilaration, as well as the deep sleep, of awa were benefits ascribed to the gods. Awa was an essential to most complete sacrifices.] [Footnote 85: _Wai._ Literally water, refers to the bowl of awa, replenished each day, which set on the altar of the goddess.] [Illustration: BUREAU OF AMERICAN ETHNOLOGY BULLETIN 38 PLATE V TI (DRACAENA TERMINALIS)] Verses 9 to 15, inclusive, are almost identical in form with the first seven verses in the Mele Kuahu addressed to Laka, given on page 33. [Translation.] An _Altar-Prayer_ (to Kane and Kapo): _also a Garland-Prayer, used while decorating the altar_