Note 281 — CONTENTS. (continued 5)

The farmer then waits for the taro to ripen; when it is matured he proceeds to his taro patches and stands on the bank, calling to the god of husbandry, praying281 thus: “O Kukeolowalu, the taro is luxuriant; like the banana stem are the stalks of the taro; the leaves of our taro are as large as the bananas. Say, Kukeolowalu, when man is among our taro he is lost from sight. Say, Kukeolowalu, my god to the maturing of the taro. Say, Kukeolowalu, our foodstuff must be rooted. Say, Kukeolowalu, I carry the taro and the oha and the kamau; the mound remains as a means of existence for the farmer, some taro tops for an empty patch. Say, Kukeolowalu, bunch our foodstuff, carry it on the shoulder; light the oven for our foodstuff, bake our food; when cooked, pound it till our poi is mixed. Say, Kukeolowalu, put it in the calabash, mix our food till it is soft and smooth. Say, Kukeolowalu, split the wood, light the oven, choke the pig, place it on the hot stones, remove its hair with the heat of stones; take its insides out, bake our pig in the oven. I say, Kukeolowalu, when the pig is cooked cut it until the platter is full; let the husband partake, the wife partake, the child partake of our pig and taro. I say, Kukeolowalu, ye small board, ye large board, stir up your kapu; stir up your freedom; let earth proclaim it is free; the kapu is done away; it is freed.” After the conclusion of the prayer this and that person are at liberty to go and get some taro, for it is freed, released.