ompany stand before the altar and recite a
tabu-removing prayer, accompanying the cantillation with a
rhythmic tapping of feet and clapping of hands:

_Pule Hoonoa_

Pupu we'uwe'u e, Laka e!
O kona we'uwe'u ke ku nei.
[Page 32] Kaumaha a'e la ia Laka.
O Laka ke akua pule ikaika.
5 Ua ku ka maile a Laka a imua;
Ua lu ka liua[32] o ka maile.
Noa, noa ia'u, ia Kahaula--
Papalua noa.
Noa, a ua noa.
10 Eli-eli kapu! eli-eli noa!
Kapu oukou, ke akua!
Noa makou, ke kanaka'.

[Translation]

_Tabu-lifting Prayer_

Oh wildwood bouquet, oh Laka!
Hers are the growths that stand here.
Suppliants we to Laka.
The prayer to Laka has power;
5 The maile of Laka stands to the fore.
The maile vine casts now its seeds.
Freedom, there's freedom to me, Kahaula--
A freedom twofold.
10 Freedom, aye freedom!
A tabu profound, a freedom complete.
Ye gods are still tabu;
We mortals are free.

[Footnote 32: _Lu ka hua_. Casts now its seeds. The maile vine
(pl. IV), one of the goddess's emblems, casts its seeds,
meaning that the goddess gives the pupils skill and inspires
them.]

At the much-needed repast to which the company now sit down
there may be present a gathering of friends and relatives and
of hula experts, called _olohe_. Soon the porkling chosen to
be the _ai-lolo_ offering is brought in--a black suckling
without spot or blemish. The kumu holds it down while all the
pupils gather and lay their hands upon his hands; and he
expounds to them the significance of the ceremony. If they
consecrate themselves to the work in hand in sincerity and
with true hearts, memory will be strong and the training, the
knowledge, and the songs that have been intrusted to the
memory will stay. If they are heedless, regardless of their
vows, the songs they have learned will fly away.

The ceremony is long and impr