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The goddess of volcanoes and fire, creator of the Hawaiian Islands in Hawaiian religion

In Hawaiian religion, Pele (pronounced ) is the goddess of volcanoes and fire and the creator of the Hawaiian Islands. Often referred to as "Madame Pele" or "Tūtū Pele" as a sign of respect, she is a well known deity within Hawaiian mythology and is notable for her contemporary presence and cultural influence as an enduring figure from ancient Hawaii. Epithets of the goddess include Pele honua mea ("Pele of the sacred land") and Ka wahine ʻai honua ("The earth eating woman"). In different stories talking about the goddess Pele, she was born from the female spirit named Haumea, a descendant of Papa, or Earth Mother, and Wakea, Sky Father, both descendants of the supreme beings. Pele is also known as "She who shapes the sacred land," known to be said in ancient Hawaiian chants. The first published stories about Pele were written down by William Ellis. Many Hawaiians believe Kilauea to be inhabited by a "family of fire gods," one of the sisters being Pele who is believed to govern Kilauea and is responsible for controlling its lava flows. There are several traditional legends associated with Pele in Hawaiian mythology. In addition to being recognized as the goddess of volcanoes, Pele is also known for her power, passion, jealousy, and capriciousness. She has numerous siblings, including Kāne Milohai, Kamohoalii, Nāmaka, and numerous sisters named Hiiaka, the most famous being Hiiakaikapoliopele (Hiiaka in the bosom of Pele). They are usually considered to be the offspring of Haumea. Pele's siblings include deities of various types of wind, rain, fire, ocean wave forms, and cloud forms. Her home is believed to be the fire pit called Halemaʻumaʻu at the summit caldera of Kīlauea, one of the Earth's most active volcanoes, but her domain encompasses all volcanic activity on the Big Island of Hawaii. Pele shares features similar to other malignant deities inhabiting volcanoes, as in the case of the devil Guayota of Guanche Mythology in the Canary Islands, living on the volcano Teide and considered by the aboriginal Guanches as responsible for the eruptions of the volcano. Legend told that Pele herself journeyed on her canoe from the island of Tahiti to Hawaiʻi. When on her journey, it was said she tried to create her fires on different islands, but her sister, Nāmaka, was chasing her, wanting to put an end to her. In the end, the two sisters fought each other and Pele was killed. With this happening, her body was destroyed but her spirit lives in Halemaʻumaʻu on Kilauea. They say, "Her body is the lava and steam that comes from the volcano. She can also change form, appearing as a white dog, old woman, or beautiful young woman." In addition to her role as goddess of fire and her strong association with volcanoes, Pele is also regarded as the "goddess of the hula." She is a significant figure in the history of hula because of her sister Hiiaka, who is believed to be the first person to dance hula. As a result of Pele's significance in hula, there have been many hula dances and chants dedicated to her and her family. With hula being dedicated to Pele, the dance is often performed in a way that represents her intense personality and the movement of volcanoes.

In one version of the story, Pele is the daughter of Kanehoalani and Haumea in the mystical land of Kuaihelani, a floating free land like Fata Morgana. Kuaihelani was in the region of Kahiki (Kukulu o Kahiki). She stays close to her mother's fireplace with the fire keeper Lono makua. Her older sister Nā maka o Kahai, a sea goddess, fears that Pele's ambition would smother the homeland and drives Pele away. Kamohoali'i takes Pele south in a canoe called Honua i a kea, along with her younger sister Hiiaka and with her brothers Kamohoalii, Kane milo hai, Kane apua, arriving at the islets above Hawaii. There Kane milo hai is left on Mokupapapa, just a reef, to build it up in fitness for human residence. On Nihoa, 800 feet above the ocean, Pele leaves Kane apua after her visit to Lehua and after crowning a wreath of kau no'a. Pele feels sorry for her younger brother and picks him up again. Pele used the divining rod, Pa‘oa, to pick a new home. A group of chants tells of a pursuit by Namakaokahaʻi, who tears Pele apart. Her bones, KaiwioPele, form a hill on Kahikinui, while her spirit escaped to the island of Hawaii.

Pele is considered to be a rival of the Hawaiian goddess of snow, Poliʻahu, and her sisters Lilinoe (a goddess of fine rain), Waiau (goddess of Lake Waiau), and Kahoupokane (a kapa maker whose kapa making activities create thunder, rain, and lightning). All except Kahoupokane reside on Mauna Kea. The kapa maker lives on Hualalai. One myth tells that Poliʻahu had come from Mauna Kea with her friends to attend sled races down the grassy hills south of Hamakua. Pele came disguised as a beautiful stranger and was greeted by Poliʻahu. However, Pele became jealously enraged at the goddess of Mauna Kea. She opened the caverns of Mauna Kea and threw fire from them towards Poliʻahu, with the snow goddess fleeing towards the summit. Poliʻahu was finally able to grab her now burning snow mantle and throw it over the mountain. Earthquakes shook the island as the snow mantle unfolded until it reached the fire fountains, chilling and hardening the lava. The rivers of lava were driven back to Mauna Loa and Kīlauea. Later battles also led to the defeat of Pele and confirmed the supremacy of the snow goddesses in the northern portion of the island, and Pele in the southern portion.

In one account of the Pele myths, she is banished from her home in Tahiti for creating hot spots by her older sister, Namakaokahaʻi, who also convinced the rest of her family that Pele would burn them all. Then, Pele travels on the canoe Honuaiakea to find a new home with her brother Kamohoaliʻi. Her mother gave her an egg to take care of and it later hatches into a baby girl whom Pele names Hiʻiaka i ka poli o pele (Hiʻiaka in the Bosom of Pele) or Hiʻiaka for short. She is her favorite sister and encouraged her to befriend the people of Puna. However, when Hiʻiaka became best friends with a girl named Hōpoe, Pele became jealous of their friendship. Pele saw Lohiʻau, a chief of Kauaʻi, in a dream, sending Hiʻiaka to bring him to her in forty days or else she would punish them. When Hiʻiaka seeks out Lohiʻau, she discovers he is dead but she calls upon the power of the sorcery goddess Uli to revive him. In another version of the myth, Pele hears the beating of drums and chanting coming from Kauaʻi while she is sleeping and travels there in her spirit form. She disguises herself as a beautiful young woman and meets Lohiʻau in this way. After three days of making love together, Pele goes back to Hawaiʻi and Lohiʻau dies from a broken heart.

Belief in Pele continued after the old religion was officially abolished in 1819. In the summer of 1823 English missionary William Ellis toured the island to determine locations for mission stations. After a long journey to the volcano Kīlauea with little food, Ellis eagerly ate the wild berries he found growing there. Alfred, Lord Tennyson (1809–1892) wrote a poem about the incident in 1892. An urban legend states that Pele herself occasionally warns locals of impending eruptions. Appearing in the form of either a beautiful young woman or an elderly woman with white hair, sometimes accompanied by a small white dog, and always dressed in a red muumuu, Pele is said to walk along the roads near Kīlauea, but will vanish if passersby stop to help her, similar to the Resurrection Mary or vanishing hitchhiker legend. The passerby is then obliged to warn others or suffer misfortune in the next eruption. Another legend, Pele's Curse, states that Pele's wrath will fall on anyone who removes items from her island. Every year numerous small natural items are returned by post to the National Park Service by tourists seeking Pele's forgiveness. It is believed Pele's Curse was invented in the mid 20th century to deter tourist depredation. When businessman George Lycurgus ran a hotel at the rim of Kīlauea, called the Volcano House from 1904 through 1921, he would often "pray" to Pele for the sake of the tourists. Park officials frowned upon his practices of tossing items, such as gin bottles (after drinking their contents), into the crater. William Hyde Rice included an 11 page summary of the legends of Pele in his 1923 collection of Hawaiian legends, a reprint of which is available online from the Bernice P. Bishop Museum's Special Publications section. In 2003 the Volcano Art Center had a special competition for Pele paintings to replace one done in the early 20th century by D. Howard Hitchcock displayed in the Hawaii Volcanoes National Park visitors center. The existing portrait of what looked like a blond Caucasian as the Hawaiian goddess had been criticized by many Native Hawaiians. Over 140 paintings were submitted, and finalists were displayed at sites within the park. The winner of the contest was artist Arthur Johnsen of Puna. This version shows the goddess in shades of red, with her digging staff Pāʻoa in her left hand, and an embryonic form of her sister goddess Hiʻiaka in her right hand. The painting is now on display at the Kilauea Visitor Center. The religious group Love Has Won briefly moved to Hawaii and sparked violent protests from locals after claiming their founder Amy Carlson was Pele. Pele is among the gods and goddesses depicted in Walt Disney's Enchanted Tiki Room at the Disney Parks. She is voiced by Ginny Tyler.

Several phenomena connected to volcanism have been named after her, including Pele's hair, Pele's tears, and Limu o Pele (Pele's seaweed). A volcano on the Jovian moon Io is also named Pele. Myths about Pele encode dateable natural events. The chronology of Pele’s journey corresponds with the geological age of the Hawaiian islands. In 2006, one volcanologist suggested the battle between Pele and Hiʻiaka was inspired by geological events around 1500 AD.