otnote 277: _Ku-i-ku-i_. The same as the tree now called
_ku-ku-i_, the tree whose nuts were used as candles and
flambeaus. The Samoan name of the same tree is _tu-i-tu-i_.]

But even now, when the tabu has been removed and the assembly
is supposed to have assumed an informal character, before
they may indulge themselves in informalities, there remains
to be chanted a dismissing prayer, _pule hooku'u_, in which
all voices must join:
[Page 129]

_Pule Hooku'u_

Ku ka makaia a ka huaka'i moe ipo;[278]
Ku au, hele;
Noho oe, aloha!
Aloha na hale o makou i makamaka ole,
5 Ke alanui hele mauka o Huli-wale,[279] la;
H-u-l-i.
E huli a'e ana i ka makana,
I ke alana ole e kanaenae aku ia oe.
Eia ke kanaenae, o ka leo.

[Translation]

_Dismissing Prayer_

Doomed sacrifice I in the love-quest,
I stand [loin-girt][280] for the journey;
To you who remain, farewell!
Farewell to our homes forsaken.
5 On the road beyond In-decision,
I turn me about--
Turn me about, for lack of a gift,
An offering, intercession, for thee--
My sole intercession, the voice.

[Footnote 278: A literal translation of the first line would be
as follows: (Here) stands the doomed sacrifice for the
journey in search of a bed-lover.]

[Footnote 279: _Huli-wale_. To turn about, here used as the
name of a place, is evidently intended figuratively to stand
for mental indecision.]

[Footnote 280: The bracketed phrase is not in the text of the
original.]

This fragment--two fragments, in fact, pieced
together--belongs to the epic of Pele. As her little sister,
Hiiaka, is about to start on her adventurous journey to bring
the handsome Prince Lohiau from the distant island of Kauai
she is overcome by a premonition of Pole's jealousy and
vengeance, and she utters this intercession.

The formalities just described speak for themselves. They
m