42 Pomander Collection of Haxvaiian Folk-lore. 



the said god. 'I'he attendants were then under restriction for a short time. As the god 

 was brought out of the king's house and the eyes of the king l^eheld the image, they 

 were filled with tears, and he cried for his love of the deity. And the king and all the peo- 

 ple who were in the house, cried out, "Be thou feared, O Lono;" and the attendant peo- 

 ple answered for the deity's greeting, saying: "Is it mine?" and they answered, "Here 

 is the king's greeting unto you, O Lono." The people outside replied, "Here is Lono's 

 greeting unto your majesty." After these things the deity with his attendants entered 

 the king's house while certain priests who came with him offered prayers which were 

 followed by the king's priest. Then the king offered the deity an ivory necklace, placing 

 it around the god's neck. The king then fed the man who carried the idol, he was the 

 image's mouth, and ate the jxirk, the uhau,'" taro and coconut inulding and awa. This 

 service was called liaiiaif^u.*' 



After this the deity went outside the hanaipu of all the chiefs who worshipped the 

 deity. The deity did not eat their pork, but the man who carried it; he was its mouth 

 who ate its food. The king then called for a boxing contest. A very large number of 

 men and women attended the match, among whom was a small sporting deity of Lono, 

 IMakawahine by name. There was loud shouting from the people while the said small 

 female sporting deity was amusing the people, to make them feel very happy. Both the 

 women and the men were dressed handsomely. Both men and women boxed. 



After this the long god was carried forth on a circuit of the land. The different 

 lands paid tribute to the deit\' in cloth, pigs, feathers, chickens and food. And when 

 they were gone the king remained in the sacred place, until the day of Kane. When the 

 short god returned on the day of Kane, he was decorated with ferns, and the appearance 

 of the deity was pleasing, as he w^as brought and entered the temple. In the evening 

 some staffs were put up, which was a requirement of the i)riests — a custom for the an- 

 nual celebration, and in the night, the people assembled at the temple where prayers to 

 Puea were chanted, which ended the service. When the people heard the finishing of 

 the service they were greatly pleased, their hearts were filled with gladness, and they 

 exclaimed thus, "We are safe. The night of the feast was good, and the night has been 

 most generous to us." And in the morning of the day of Lono, they washed themselves 

 and^^ 



When the new day, Hoaka by name, arrived, the tem])le was restricted for a short 

 time. The next day, that of Kiikalii (the 3rd), the king went out in a canoe to fish for 

 the alii.*'' KalaJnia was the name of the prayer used on this occasion. Other canoes 

 from the surrounding districts had already been on the fishing grounds this day. One of 

 the men called Ilua returned first, having the honor of first drawing the eye from a fish 

 on the day of Hua, a custom required by the priest. On nearing the day assigned to the 

 Loii'" deity, it was stood in the tem])le, in the day of Malaui." The king came in from 

 the sea, and when he was near the lower side of the temple towards the sea he saw a 



"riiati, a food product now unknown, possibly an ".4111, albicore (Gcrmo sibi) 



early name for the huu,. the general acconipanitnent of .-,„^„„, ^,,1, ,,^,^^,i ^j^jty j, „ot met witl> in other .1/,,- 



li.ikecl poik. /,'ahiki festival accounts and is possilih a slip of the pen 



''lltiiHiit<ii the feeding of a god with llie person who for lod, the long god. 



carried it. "Mdhiiii, a shortening of Mahcalaui, the sixteenth of 



Portions of the original lost. the month. 



