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Fornandcr Collection of Haivaiian Folk-lore. 



intention of tearing him to pieces, but when lie touched Aukelenuiaiku he was killed, 

 reduced to ashes. When the queen saw that her favorite dog was killed, she regretted 

 his death so much that she bowed her head in grief and wept. After the death of her 

 dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and Kahaumana, 

 and commanded them : "Use your power and kill this fellow. Take him and eat him 

 up." When Aukelenuiaiku heard this he entered the house. Upon seeing Aukele- 

 nuiaiku, the four brothers of Namakaokaliai changed their forms; Kanemoe changed 

 into a rock and he laid at the doorway : Kaneapua changed into a log of wood and 

 laid there: Leapua changed into a coral rock: Kahaumana changed into a hard blue 

 rock. These four brothers did this because they were ashamed of Aukelenuiaiku and 

 they wished to hide themselves. After this Aukelenuiaiku came to where the calabash 

 vine was growing with several green calabashes on the vine; he then took one vip and 

 opened it and sat down to have his meal, finding food, meat and water in the green 

 calabash. While Aukelenuiaiku was eating, the brothers of Namakaokahai said to 

 themselves: "How wonderfully all-seeing is that man. He is eating our food. Who 

 has told him where to find it? Food has been placed before him but he would not 

 touch it." After Aukelenuiaiku had satisfied his hunger and had seen all the things 

 placed before him, the brothers of Namakaokahai stood up in their human forms. 



After Aukelenuiaiku had successfully passed through all these trials, he made 

 up his mind to act cunningly. The first thing he did was to make believe that 

 Namakaokahai and her brothers were his gods and therefore prayed to them in a loud 



voice as follows : 



"Ye gods of the night, 3'e gods of the day; 

 Namakaokahai, Kanemoe, 

 Kaneapua, Leapua, 

 Kahaumana, Upoho, 

 Haapuaiuanea, Moela, 



Give me life, ye trampers of the mountain, 

 Ye climbers of the mountain ; 

 Give life to your ofispring. 

 Preserve me a man from the lowlands. 

 Here is the food. 

 It is ended;' it is released." 



When Aukelenuiaiku was offering prayers to the several gods, calling them by 

 their respective names in a loud voice, they all laughed and were surprised at hearing 

 all this; they said to themselves: "He knows all our names, and it does seem that 

 we are his gods." Being much surprised at the action of Aukelenuiaiku, they asked 



^ A mama; ua noa, the usual ending of prayers is 

 equivalent to our Amen, though scholars differ in its 

 literal translation. A treatise by Fornander on the 

 phrase has the following: "The prayers of the Ha- 

 waiian priests, offered in the temples, as well as those 

 offered at private sacred places, or in family worship, 

 invariably closed with the ejaculation Amama, equiva- 

 lent to Amen. Amama, as a verb, means 'to offer in 

 sacrifice.' It does not occur in any other Polynesian 

 dialect that I am acquainted with I therefore con- 

 sider it to be a foreign word imported into the language 



in far remote times It was a formula employed on 



occasions of worship in imitation of his teachers, but 

 without any inherent sense derived from his own lan- 

 guage, as multitudes of Christians today use the word 

 Amen without knowing its origin or sense. That the 

 Hawaiians employed Aniaina as a verb, 'to offer in 

 sacrifice' I look upon as a later adaptation when the 

 primary sense of the word, if ever known, had been 

 forgotten." His note on the phrase ^-/wffwi/, ua noa, in 

 Pol. Race, Vol. II, p. 178, says: ' 'laterally it means 'it is 

 offered, the tabu is taken off, or the ceremony is ended. ' " 



