5 I kua i Mauli-ola;[361]
He awa kapu no na wahine.
E kapu!

Ka'i kapu kou awa, e Pele a Honua-mea;
E kala, e Haumea wahine,
10 O ka wahine i Kilauea,
Nana i eli a hohonu ka lua
O Mau-wahine, o Kupu-ena,
O na wahine i ka inu-hana awa.
E ola na 'kua malihini![362]

PALE II

15 I kama'a-ma'a la i ka pua-lei;
E loa ka wai apua,
Ka pii'na i Ku-ka-la-ula;[363]
Hoopuka aku i Puu-lena,
Aina a ke Akua i noho ai.

[Page 199] 20 Kanaenae a ke Akua malihini;[362]
O ka'u wale iho la no ia, o ka leo,
He leo wale no, e-e!
E ho-i!
Eia ka ai!

[Footnote 361: _Maull-ola_. A god of health; perhaps also the
name of a place. The same word also was applied to the breath
of life, or to the physician's power of healing. In the Maori
tongue the word _mauri_, corresponding to _mauli_, means
life, the seat of life. In Samoan the word _mauli_ means
heart. "Sneeze, living heart" (_Tihe mauri ora_), says the
Maori mother to her infant when it sneezes. For this bit of
Maori lore acknowledgment is due to Mr. S. Percy Smith, of
New Zealand.]

[Footnote 362: According to one authority, at the close of the
first canto the stranger gods--_akua malihini_--who consisted
of that multitude of godlings called the _Kini Akua_, took
their departure from the ceremony, since they did not belong
to the Pele family. Internal evidence, however, the study of
the prayer itself in its two parts, leads the writer to
disagree with this authority. Other Hawaiians of equally
deliberate judgment support him in this opinion. The
etiquette connected with ceremonious awa-drinking, which the
Samoans of to-day still maintain in full form, long ago died
out in Hawaii. This etiquette may never have been cultivated
here to the same degree as in its home, Samoa; but this poem
is evidence that the ancient Hawaiians paid greater atten