Now, Kane, approach, illumine the altar; Stoop, and enlighten mortals below; Rejoice in the gifts I have brought. Wreathed goddess fostered by Kapo— 5 Hail Kapo, of beauty resplendent! Great Kapo, of sea and land, The topmost stay of the net, Its lower stay and anchoring line. Kapo sits in her darksome covert; 10 On the terrace, at Mo’o-he-laia, Stands the god-tree of Ku, on Mauna-loa. God Kaulana-ula twigs now mine ear, His whispered suggestion to me is This payment, sacrifice, offering, 15 Tribute of praise to thee, O Kapo divine. Inspiring spirit in sleep, answer my call. Behold, of lehua bloom of Kaana The women are stringing enough To enwreath goddess Kapo; 20 Kapo, great queen of that island, Of the high and the low. The day of revealing shall see what it sees: [Page 46] A seeing of facts, a sifting of rumors, An insight won by the black sacred awa, 25 A vision like that of a god! O Kapo, return! Return, and abide in your altar! Make it fruitful! Lo, here is the water, 30 The water of life! Hail, now, to thee! The little god-folk, whom the ancients called Kini Akua—myriads of gods—and who made the wildwoods and wilderness their playground, must also be placated. They were a lawless set of imps; the elfins, brownies, and kobolds of our fairy world were not “up to them” in wanton deviltry. If there is to be any luck in the house, it can only be when they are dissuaded from outbreaking mischief. The pule next given is a polite invitation to these little brown men of the woods to honor the occasion with their presence and to bring good luck at their coming. It is such a prayer as the visitor might choose to repeat at this time, or it might be used on other occasions, as at the consecration of the kuahu: _He Pule Kuahu_ (no Kini Akua) E ulu, e ulu, Kini o ke Akua! Ulu Kane me Kanaloa! Ulu Ohi’a-lau-koa, me ka Ie-ie! A’e mai a noho i kou kuahu! 5 Eia ka wai la, he wai e ola. E ola no, e-e! [Translation.] _An Altar-Prayer_ (to the Kini Akua)