brown men of the woods to honor the occasion with their
presence and to bring good luck at their coming. It is such a
prayer as the visitor might choose to repeat at this time, or
it might be used on other occasions, as at the consecration
of the kuahu:

_He Pule Kuahu_ (no Kini Akua)

E ulu, e ulu, Kini o ke Akua!
Ulu Kane me Kanaloa!
Ulu Ohi'a-lau-koa, me ka Ie-ie!
A'e mai a noho i kou kuahu!
5 Eia ka wai la, he wai e ola.
E ola no, e-e!

[Translation]

_An Altar-Prayer_ (to the Kini Akua)

Gather, oh gather, ye hosts of godlings!
Come Kane with Kanaloa!
Come leafy Ohi'a and I-e!
Possess me and dwell in your altar!
5 Here's water, water of life!
Life, give us life!

The visitor, having satisfied his sense of what the occasion
demands, changes his tone from that of cantillation to
ordinary speech, and concludes his worship with a petition
conceived in the spirit of the following prayer:

E ola ia'u, i ka malihini; a pela hoi na kamaaina, ke kumu,
na haumana, ia oe, e Laka. E Laka ia Pohaku i ka wawae. E
Laka i ke kupe'e. E Laka ia Luukia i ka pa-u; e Laka i ke
kuhi; e Laka i ka leo; e Laka i ka lei. E Laka i ke ku ana
imua o ke anaina.
[Page 47]

[Translation]

Thy blessing, O Laka, on me the stranger, and on the
residents, teacher and pupils. O Laka, give grace to the feet
of Pohaku; and to her bracelets and anklets; comeliness to
the figure and skirt of Luukia. To (each one) give gesture
and voice. O Laka, make beautiful the lei; inspire the
dancers when they stand before the assembly.

At the close of this service of song and prayer the visitor
will turn from the kuahu and exchange salutations and
greetings with his friends in the halau.

The song-prayer "Now, Kane, approach, illumine the altar" (p.
45) calls for remark. It brings up again the question,
previously discussed, whether there were not two distinct
cults of worshipers,