A pili, a pili, A pili ka’u manu Ke kepau[485] o ka ulu-laau. Poai a puni, 5 Noho ana i muli-wa’a;[486] Hoonu’u ka momona a ke alii. Eli-eli[487] ke kapu; ua noa. Noa ia wai? Noa ia ka lani. 10 Kau lilua,[488] kaohi ka maku’u E ai ana ka ai a ke alii! Hoonu’u, hoonu’u hoonu’u I ka i’a a ke alii! [Footnote 485: _Kepáu._ Gum, the bird-lime of the fowler, which was obtained from forest trees, but especially from the _ulu_, the breadfruit.] [Footnote 486: _Muli-wa’a_ (_muli_, a term applied to a younger brother). The idea involved is that of separation by an interval, as a younger brother is separated from his older brother by an interval. _Muliwai_ is an interval of water, a stream. _Wa’a_, the last part of the above compound word, literally a canoe, is here used tropically to mean the tables, or the dishes, on which the food was spread, they being long and narrow, in the shape of a canoe. The whole term, consequently, refers to the people and the table about which they are seated.] [Footnote 487: _Eli-eli._ A word that is found in ancient prayers to emphasize the word _kapu_ or the word _noa_.] [Footnote 488: _Lilua_. To stand erect and act without the restraint usually prescribed in the presence of royalty.] [Page 245] [Translation.] She is limed, she is limed, My bird is limed, With the gum of the forest. We make a great circuit, 5 Outskirting the feast. You shall feast on king’s bounty: No fear of the tabu, all’s free. Free! and By whom? Free by the word of the king. 10 Then a free rein to mirth! Banish the kill-joy Who eats the king’s dainties! Feast then till replete With the good king’s meat! [Page 246] XXXVII.—THE HULA ULILI