essive; many songs are used.
Sometimes, it was claimed, the prayers of the kumu at this
laying on of hands availed to cause the death of the little
animal. On the completion of the ceremony the offering is
taken out and made ready for the oven.
One of the first duties of the day is the dismantling of the
old kuahu, the shrine, and the construction of another from
new materials as a residence for the goddess. While night yet
shadows the earth the attendants and friends of the pupils
[Page 33] have gone up into the mountains to collect the material for
the new shrine. The rustic artists, while engaged in this
loving work of building and weaving the new kuahu, cheer and
inspire one another with joyful songs vociferous with the
praise of Laka. The halau also they decorate afresh, strewing
the floor with clean rushes, until the whole place enthralls
the senses like a bright and fragrant temple.
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
BULLETIN 38 PLATE IV
MAILE (ALYXIA MYRTILLIFOLIA) WREATH]
The kumu now grants special dispensation to the pupils to go
forth that they may make good the results of the neglect of
the person incident to long confinement in the halau. For
days, for weeks, perhaps for months, they have not had full
opportunity to trim hair, nails, or beard, to anoint and
groom themselves. They use this short absence from the hall
also to supply themselves with wreaths of fragrant maile,
crocus-yellow ilima, scarlet-flaming Jehua, fern, and what
not.
At the appointed hour the pupils, wreathed and attired like
nymphs and dryads, assemble in the halau, sweet with woodsy
perfumes. At the door they receive aspersion with consecrated
water.
The ai-lolo offering, cooked to a turn--no part raw, no part
cracked or scorched--is brought in from the _imu_, its bearer
sprinkled by the guard at the entrance. The kumu, having
inspected the roast offering and having declared it
ceremonially perfect, gives the signal, and the company break
forth in songs of joy and of adulation to goddess Laka:
_Mele Kuau_
Noho ana
|