THROUGH HAWAII. 
447 
Opiri was sent for by the king of that part of the island 
where they were residing, and consulted as to the con¬ 
duct to be observed towards them. According to his 
advice, a large present of provisions was cooked and 
carried to them. Opiri led the procession, accompanied 
by several men, each carrying a bamboo cane, with a 
piece of white native cloth tied to the end of it. When 
the strangers saw them approaching their retreat, they 
came out to meet them. The natives placed the baked 
pigs and potatoes, &c. on the grass, fixed their white 
banners in the ground, and then retreated a few paces. 
The foreigners approached. Opiri addressed them. 
They answered, received the presents, and afterwards 
conversed with the people through the medium of 
Opiri. The facility with which they could communi¬ 
cate their thoughts by means of Opiri, the governor 
said, was attributed to the supposed influence of Opiri 
with his gods. The foreigners they imagined were 
supernatural beings, and as such were treated with 
every possible mark of respect. After remaining some 
time on the island, they returned to their own country. 
No account is preserved of the kind of vessel in which 
they arrived or departed. The name of the principal 
person among them was Manohini; and it is a singular 
fact, that in the Marquesian, Society, and Sandwich 
Islands, the term manohini is still employed to desig¬ 
nate a stranger, visitor, or guest. 
The third account is much more recent and precise, 
though the period at which it took place is uncertain. 
It states that a number of years after the departure 
of Manahini-ma , (Manahini and his party,) in the reign 
of Kahoukapu, king at Kaavaroa, seven foreigners 
arrived at Kearake’kua bay, the spot where Captain 
