History of the Hawaiian Priesthood in Olden Time, Called Hoomanamana.
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Moolelo no ko Hawaii Oihana Kahuna i ka wa Mamua, i kapa ia he Hoomanamana.
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EXPLANATORY REMARKS.
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HE MAU OLELO HOAKAKA.
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In writing the history of the priesthood I am not able to present the genealogy of
those who established the order in these islands in this historical account of the
priesthood, because I do not know of any one now living who could verify the account
of those who founded the order among this people. However, this is what I do know
of this subject. I recollect, through hearsay, of the works of the priesthood of these
islands in ancient times, because when I was at the age of fourteen years I began
to have a clear understanding of the character of the order of Priesthood, and from
that time until A.D. 1838, I occasionally heard of the practices of the order.
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Mamua o kuu kakau ana i ka moolelo no ka oihana kahuna, aole e hiki ia’u, ke lawe
mai i ka mookuauhau o ka poe nana i hookumu ka oihana kahuna ma keia aina, ma keia
kakau moolelo ana, no ka oihana kahuna, nokamea, aole wau i ike i kekahi mea e ola
ana i keia manawa nana e hoomaopopo mai ka moolelo o ka poe nana i hookahua ka oihana
kahuna ma keia lahui; aka, eia wale no ka mea maopopo ia’u, ma keia moolelo ana: Ua
hoomaopopo ia e a’u ma ka lohe ana i na hana oihana kahuna o keia mau aina i ka wa
mamua, nokamea, i ka umikumamaha o ko’u mau makahiki, ia manawa ka hoomaka ana o’u
e lohe maopopo i ke ano o ka oihana kahuna, a mai ia manawa mai a hiki i ka M. H.
1838, ko’u lohe liilii ana no ke ano o ka oihana kahuna.
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In the year 1838, when Mr. E. Bailey and Mr. I. Bliss, American missionaries, arrived
in Kohala and were erecting Hawaiian houses for themselves, my guardian was residing
at Nunulu in Kohala. His name was Kaili, and he was in the line of chiefs of the Kalanimoku
chain, and an uncle of Haalelea.
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I ua makahiki 1838 la, oiai ua noho ae o Mr. E. Bailey a me Mr. Berist [Bliss] ma
Kohala, he mau Misionari Amerika, i ka manawa hoi i kukulu ae ai laua i mau hale Hawaii
no laua, i kela manawa, aia ko’u mea nana i hanai e noho ana ma Nunulu i Kohala, ia
manawa. O Kaili kona inoa, ua komo i loko o ka papa helu o na ’lii ma ka aoao o Kalanimoku,
he makuakane oia no L. Haalelea.
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While the missionaries were erecting their houses according to Hawaiian custom, my
guardian at the same time showed his knowledge of the order of priesthood, thus: Mr.
Bliss was the first to build his house. My guardian observed that the position of
the house was improper and the location of the building was also faulty. There were
also defects in the position of the posts. Kaili then remarked, “Had this been in
the times that have passed, this house would be [considered] faulty; the owner of
the house would not long reside [therein] before removing to another place. Not so,
however, in this new era which is under the power of Jehovah. It will not occur.”
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I ka manawa i kukulu ae ai ua mau misionari la i mau hale no laua ma ke ano Hawaii,
ia manawa i hoike ae ai ua mea nei o’u nana i hanai i ka ike ma ka oihana kahuna,
a penei. Kukulu mua o Mr. Berist i kona hale, nana aku la ua mea nei o’u nana i hanai,
a ike aku la ua hewa ke kulana o ka hale, a hewa pu me ke kahua kahi i kukulu ai,
a hewa hou ma ke kulana o na pou. Ia manawa, olelo ae la ua o Kaili: “Ina o kela manawa
i hala aku nei, ua hewa ka hale. Aole e liuliu ka mea nona ka hale, hele aku ma kahi
e. Aole hoi, he wa hou keia, ua paa i ka mana o Iehova, aole hoi e hiki.”
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When Mr. Bliss’s house was completed, a few days afterward Mr. Bailey erected his
house, in the Hawaiian style also. At its erection, and completed except one corner,
one side was then undone and rethatched. Kaili again remarked, as he had done of the
house of Mr. Bliss. They lived in those two houses nearly two years, after which they
moved to Iole,1 and in A.D. 1841, Mr. Bliss left for America, while Mr. E. Bailey removed to Wailuku,
Maui. This was the fulfillment of his priestly knowledge. From that time down to A.D.
1854, in the month of June, I heard from time to time of the order of priesthood.
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A paa aku la ko Berista hale, he mau la mahope mai kukulu ae la o Mr. E. Bailey i
kona hale, ma ke ano Hawaii no. Ia kukulu ana a paa, a koe hookahi kala. Ia manawa,
wawahi hou ia kekahi aoao, a ako hou. Ia manawa, olelo hou ae la no ua o Kaili e like
me ka olelo ana i ka hale o Mr. Berist. Aneane elua makahiki ka noho ana maloko o
ua mau hale nei, alaila hoi aku la i Iole. A ma ka M. H. 1841, hoi loa aku la o Mr.
Berist i Amerika, a o Mr. E. Bailey hoi, hoi aku la i Wailuku, Maui. Oia ka hooko
ia ana o kana ike oihana kahuna. A mahope mai o ia manawa ko’u lohe liilii ana no
ka oihana kahuna, a hiki i ka M. H. 1854, ma ka malama o Iune.
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At that period my knowledge increased regarding the various divisions of the priesthood,
relating to the office of true priestly healing; the office of divination; weather
prophesying and architecture; also of the art of praying to death and sorcery; for,
my said guardian was taught in the art of divination (kilokilo) and weather prophesying;
he was also trained in the art of true healing and had some knowledge of praying to
death and sorcery. He, however, lacked in architecture. The husband of my mother’s
elder [68]sister, my father’s elder brother, and my elder brothers were trained in some calling
of the priesthood, while myself, my sister and our mother and aunt remained untrained.
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Ia manawa, ua mahuahua mai ia’u ka lohe ana, no na ano oihana kahuna a pau. E pili
ana i ka oihana kahuna lapaau maoli, oihana kahuna a kilokilo, nanauli, a me ke kuhikuhi
puuone, o ke kahuna anaana a me ka hoopiopio, nokamea, o ua mea la o’u nana i hanai,
ua ao ia i ke kilokilo a me ka nanauli. Ua ao ia no hoi i ka lapaau maoli, a ua ike
no hoi i ka anaana ana a me ka hoopiopio. A ua koe ia ia ke kuhikuhi puuone. A o ke
kane [69]a ke kaikuaana o ko’u makuahine, a me ke kaikuaana o ko’u makuakane, a me ko’u mau
kaikuaana, ua ao ia lakou ma kekahi mau ano oihana kahuna, a owau a me ko’u kaikuwahine,
a me ko maua mau makuawahine, na mea i ao ole ia.
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Through these conditions I casually came to know about the priesthood in some things
taught my relatives, and for these reasons I have written this history of the priesthood.
I had not, however, expected to preserve such an account, but in June, A.D. 1862,
I commenced to write this record of the priesthood, from the things which I had heard
from A.D. 1837 to the time that I made a circuit in the interest of the newspaper
“Hoku o ka Pakipika” (Star of the Pacific).
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Ma keia mau mea, ua lohe wale wau i ke ano o ka oihana kahuna ma kekahi mau mea, ma
na mea i ao ia e ko’u hanauna; a mamuli o keia mau kumu i kakau iho ai wau i keia
moolelo o ka oihana kahuna. Aka, aole nae wau i hoomaopopo e malama i moolelo o keia
ano, a ma ka malama o Iune M. H. 1862, hoomaka iho la wau e kakau i keia moolelo o
ka oihana kahuna, no loko mai nae o na mea a’u i lohe ai, mai ka M. H. 1837 a hiki
i kuu kaapuni ana no ka Nupepa “Hoku o ka Pakipika.”
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In A.D. 1863, in the month of April, a society was formed for the purpose of searching
for the ancient things of Hawaii.2 It was at this time that I wrote further on this subject, but I have not written
this record with the impression that I am free from any shortcomings. Perhaps blame
will be placed upon the writer of this history. From the beginning of my knowledge
of the nature of the priesthood until I began to write this account, I had not realized
the value of these things. Since those days impressions have come to me of the importance
of preserving records of events relating to this people in ancient times, for, thought
I, if the early history of this people is not recorded how can the future generations
know the occurrences of those days in these islands.
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A ma ka M. H. 1863 ma ka malama o Aperila, hoomaka ia ke kukulu ana i Ahahui imi i
na mea kahiko o Hawaii nei. Ia manawa kakau hou au maluna o keia kumumanao. Aka, aole
wau i kakau i keia moolelo me kuu manao ua kina ole wau ma keia kakau moolelo ana.
Malia paha o ili mai ia hewa maluna o ka mea nana i kakau keia moolelo.
Mai kinohi mai o ko’u lohe liilii ana i ke ano o ka oihana kahuna a hiki mai i ko’u
hoomaka ana e kakau i keia moolelo, aole wau i manao maopopo i ka waiwai o keia mau
mea. A mahope mai o ia mau la, akahi no a loaa ia’u ka hoomaopopo ana i ka waiwai
o ka malama moolelo, no na hana e pili ana i keia lahui i ka wa mamua, nokamea, i
iho la wau, “Ina paha aole e malama ia na moolelo o keia lahui i ka wa mamua, pehea
la e ike ai na hanauna hope i ke ano o ka hana a keia mau aina i keia wa.”
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Therefore I have prepared this record with the idea that it will be greatly beneficial
to myself, my heirs and my people. This, however, is not the first of my traditional
writings. I began writing a legend for this people in the month of August, A.D. 1844,
and in A.D. 1862, in the month of July, on the 4th day, I completed another legend.3 But this is the most important of all records kept by me, because in this record
the origin of these islands began to be known, also the discovery of this people;
the great battles from the origin of this people down to Kamehameha—ninety-seven generations
from Opuukahonua—said record being called “A Chronicle of Kings.”
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A nolaila, ua malama wau i keia moolelo, me ka manao he waiwai nui ia no’u, a no ko’u
hooilina, a me ko’u lahui. Aka, aole nae keia o ka maka mua o ka’u kakau moolelo ana,
ua hoomaka wau e kakau i ka moolelo kaao o keia lahui, ma ka malama o Augate M. H.
1844, ma ka M. H. 1862, ma ka malama o Iulai ma ka la 4, ua loaa hou ia’u he moolelo
hou. Aka, o ka oi no keia o ka moolelo mamua o na moolelo i i malama ia e a’u, nokamea,
aia i loko o ia moolelo, ka hoomaka ana e ike ia keia mau aina, a me ka loaa ana o
keia lahui, na hoouka kaua nui mai ka hoomaka ana o keia lahui a hiki ia Kamehameha,
he kanaiwakumamahiku hanauna mai a Opuukahonua mai a hiki ia Kamehameha—a ua kapa
ia ua moolelo la, “He Oihanalii.”
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S. N. Haleole.
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S. N. Haleole.
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Honolulu, June 13, 1863.
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Honolulu, June 13, 1863.
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A HISTORY OF THE [SORCERY] PRIESTHOOD.
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KA MOOLELO NO KA OIHANA KAHUNA.
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1. ITS DIVISIONS AND ORDINANCES.
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1. NA MAHELE A ME NA KANAWAI.
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The priesthood spoken of here in Hawaii relates to a man or a woman who comprehended
its characteristics. There are ten divisions in the Order of Priesthood, the Anaana (praying to death); Hoopiopio (sorcery); Hoounauna (the sending of evil spirits on errands of death); Hookomokomo (causing sickness); Poi-Uhane (spirit entrapping); Oneoneihonua (a special prayer service); Kilokilo (divination); Nanauli (weather prophecy); Lapaau (medical practice), and Kuhikuhi puuone (heiau locators and designers).4 When all these divisions were vested together in one man he was called [70]a high priest, because he had knowledge of all the offices. If a person possessed
but one calling, though he excelled in the power he was invested with, he was not
considered a high priest.
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O ka oihana kahuna i olelo ia ma Hawaii nei, ua pili i ke kane a wahine paha, i ike
i ke ano o ka oihana kahuna. He umi no mahele nui o ka oihana kahuna. O ka Anaana, ka Hoopiopio, ka Hoounauna, ka Hookomokomo, ke Poi Uhane, ke Oneoneihonua, ke Kilokilo,
ka Nanauli, a me [Lapaau me Kuhikuhipuuone]. Ina ua huipuia keia mau Oihana a pau
i ke kanaka hookahi, alaila e kapa ia aku ia he Kahuna Nui, nokamea [71]ua pau na oihana a pau i ka ike ia e ia. A ina hoi ua pakahi wale no na oihana i ke
kanaka hookahi, a ua oi kona akamai ma ka oihana i loaa ia ia, aole e kapa ia he Kahuna
Nui.
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Within the ten divisions of the priesthood smaller branches relating to it have issued
forth on account of the idol worship, and setting up of deities, wind spirits and
other things of varied character. In the ten offices of the order of priesthood, he
who preserved the calling vested in him had a god. Each division priest had a god.
No one would revere the priesthood without he had a god. If priestly calling was being
taught by some one without a god, then knowledge of the priesthood could not be imparted
by such a one.
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I loko o na mahele he umi o ka oihana kahuna, ua puka mai he mau lala liilii e pili
ana i ka oihana kahuna, mamuli o na akua hoomanamana, he mau akua hoonohonoho, he
mau makani, a me na mea e ae he lehulehu ke ano. O na moolelo he umi o ka oihana kahuna,
a o ka mea e malama ana i ka oihana kahuna i loaa ia ia, he akua no kona. He akua
ko kela oihana, keia oihana. Aole e malama wale ana kekahi i ka oihana kahuna me kona
akua ole. Ina ua ao wale ia kekahi oihana kahuna i kekahi me ke akua ole, alaila,
aole no e loaa ana ka ike ma ka oihana kahuna i kekahi ke ao.
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The priesthood had certain ordinances for the training of those who desired to acquire
knowledge, and if an ordinance or ordinances were broken before proficiency, failure
would result; no matter how great the effort, the knowledge of the callings of the
priesthood could not be obtained. Only by strict adherence to the laws of the priesthood
to the end would the result be satisfactory.
If one had studied the priesthood under strict observance of the laws of the god of
the priesthood until he reached the day of offering a sacrifice and a fault happened
in the act of offering [failure resulted], for if the service was imperfect the instructor
of the order of priesthood could interpret its good or evil, and if the service was
indeed defective the instructor would say to the student: “You can not learn the priesthood.”
If the services were faulty the instructor in priesthood would then remark whether
they portended some adversity or tribulation and would dismiss the student from further
instruction, because the knowledge gained by the instructor was obtained through the
services.
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He mau kanawai no ko ka oihana kahuna, ke ao ia, a makemake paha e ike. A ina ua hai
kekahi kanawai a mau kanawai paha mamua o ka ailolo ana, alaila, aole no e pono ana,
e ao wale no aole e ike ana i na oihana kahuna. Aia no a malu loa i na kanawai o ka
oihana kahuna a hiki i ka ailolo ana, alaila maikai. A ina ua ao kekahi i ka oihana
kahuna, me ka maluhia i na kanawai o ke akua o ka oihana kahuna a hiki i ka la e ailolo
ai, alaila, aia kekahi hewa i ka lolo ana, nokamea, ina e ino ka lolo ana, alaila,
he hiki i ke kumu o ka oihana kahuna ke hoakaka mai i ka maikai a me ke ino. A ina
ua ino ka lolo ana, alaila e olelo auanei ke kumu o ka oihanakahuna i ka haumana:
“Aole e hiki ia oe ke ao i ka oihana kahuna.” Ina paha ua ku ka lolo ana i ke ino,
alaila, e olelo auanei ke kumu o ka oihana kahuna, ina he lolo ku i ka pilikia, a
i ka poino paha; alaila, e hoopau no ke kumu o ka oihana kahuna i ka haumana aole
e ao. Nokamea, ua ku ka ike a ke kumu oihana kahuna ma ka lolo ana.
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2. OF THE SACRIFICE SERVICES OF THE STUDENT.
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2. NO KA AILOLO ANA O KA HAUMANA.
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This is a test of the priestly [qualification]; with a pig perhaps, or a dog, or a
fowl. The services must be performed in accordance with the directions of the instructor.
The sacrifice services in the priesthood relates to its callings as well as to manual
labors, such as fishing and cultivation, all of which belong to the service of the
priesthood.
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No ka Ailolo. He hoailona no ia no ka Oihana kahuna, he puaa paha a he ilio paha,
a he manu paha. Aia e like me ka olelo a ke kumu o ka oihana kahuna, pela no ka e
hana ai. Ua pili no ka ailolo ana o ka oihana kahuna i na oihana kahuna, a me na oihana
paahana, no ka lawaia a me ka mahiai, a oia mau mea a pau, he oihana kahuna no ia.
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A knowledge in bone-breaking, in boxing, spear-throwing and other methods of fighting
are shown to be efficient through the powers of the priesthood. Many things would
show one’s competency in learning about the priesthood. Supposing that a person wished
to study priesthood for praying to death. That person would not attain proficiency
by an animal, or a fowl [offering]. He would only become expert in the death of a
human being through praying to death. That is efficiency in learning praying to death.
And if bone-breaking was the study engaged in, its knowledge was shown in the same
way as that of praying to death. Efficiency, however, is not the same with all instructions
in priesthood; it is alike in some things and different in others.
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O ke ao ana i ka lua, ke kui, ka oo ihe, a me na ano hakaka e ae, ua ailolo no ma
ka hailona o ka oihana kahuna. He nui no na mea e ailolo ai no ke ao ana i ka oihana
kahuna. Ina paha, ua makemake kekahi e ao i ka oihana kahuna no ka anaana, aole no
e lolo ia kanaka, ma kekahi o na holoholona a me na manu. Aia no ka ailolo he make
no ke kanaka ma ka anaana ana. Oia iho la ka ailolo no ke ao ana i ka anaana. A ina
he lua ka mea i ao ai, alaila, ua like no kona ailolo ana me ke ao ana o ka anaana.
Aka, ma na kumu oihana kahuna a pau, aole no he like o na mea e ailolo ai, ua like
ma kekahi mau mea, a like ole ma kekahi.
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3. DIVINATION.
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3. NO NA OIHANA IKE.
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From those who uphold the priesthood come various kinds of knowledge thereof, and
one of these is divination (hoomanamana); and here is the method. If a person [72]contemplated stealing the property of another, then it would be improper to go without
first receiving some auguries before attempting his theft. Some augury through the
priesthood must be obtained. Thus: Take some pebbles (small stones) about fifty, more
or less; these pebbles are placed before those who intend to go stealing, and are
covered with a piece of cloth, then the person having knowledge of the priesthood
makes some remarks before praying and dividing the heap of pebbles, thus: after the
heap of pebbles has been placed before them and covered with a piece of cloth, the
priest says: “The heap of pebbles is before us, and you intend to go after Kanumua’s
pig. Right here will be shown the wisdom or folly of your undertaking. If it is improper
to procure it, it shall be so; if proper, it is well. It rests with you to choose
which shall be your own side, the remaining side being for the person whose pig you
intend to obtain. If the odd be on your side it is well; if your side has the even
number and the odd be on the side of the person whose pig you seek to obtain, then
do not go, else you will be caught.”
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Aia i loko o ka poe e malama ana i ka oihana kahuna i puka mai ai he mau oihana kahuna.
A ua kapa ia ka oihana ike, he hoomanamana. A penei e hana ai: Ina paha [73]e manao ana kekahi e kii aihue i ka mea a kekahi, alaila, aole e pono ke hele mua
me ka hailona ole mamua o ka hele ana e aihue i kekahi mea. E pono ke lawe mai i kekahi
hoailona o ka oihana kahuna. Eia. E lawe mai i mau iliili (pokahu liilii) he kanalima
a oi aku a emi mai paha, a e waiho ia no ua mau iliili la i mua o ka poe e manao ana
e aihue, a e uhi ia i kekahi apana kapa paha. Alaila e hoakaka mua aku ka mea ike
i ka oihana kahuna mamua o ka pule ana a me ka mahele ana o ka puu iliili, penei.
Aia a ku ka puu iliili i mua o lakou me ka uhi ia i ka apana kapa, alaila e olelo
auanei ke kahuna: “Eia ka puu iliili i mua o kakou, ke manao nei oukou e kii i ka
puaa a Kanumua. Eia no ianei ka pono a me ka hewa o ka oukou hele ana. Ina ua pono
ole ke kii, oia iho la no, a ina he pono, oia no. Aia no i ka oukou aoao e koho ai,
oia iho la no ko oukou aoao, a o ka aoao i koe no ka mea ia nana ka puaa a oukou e
kii ai. Ina ua oi ko oukou aoao, ua maikai, a i pahu ko oukou aoao, a oi ka mea nana
ka puaa a oukou e kii ai, alaila, mai hele oukou o loaa mai.”
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After these remarks the priest stands in prayer, and when near the latter part of
the time therein he places his hands upon the heap of pebbles, dividing it in two,
at the same time uncovering it. Then counting by twos he would set aside the odd pebble;
then count the other side in the same way, and if there was no remainder, the side
of the intending thieves having the even, and the owner of the pig the odd number,
then the priest would say: “Don’t you go, else you will be caught by the property
owner.” If, however, the odd was on the side of the thieves, then the priest would
say: “You all go; no one will hinder you on your way.”
If both sides were odd in the division of the pebbles, the priest would say: “It is
bad;” or if alike even, the priest would also say: “It is bad.” In like manner also
are all the auguries of the callings of the priesthood performed. Such callings were
named Sorcery.
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A pau ka ke kahuna hoakaka ana, alaila, ku ke kahuna i ka pule a kokoke paha i ka
hapa hope o ka manawa, alaila e lalau iho na lima o ke kahuna i ka puu iliili a mahele
ae a kaawale na aoao a elua, alaila wehe ae i ke kapa. Alaila, helu palua aku, a koe
ka iliili hookahi, a puunaue palua hoi i kekahi aoao, a ina i pau pono aole he koena
hookahi, alaila, ina o ko ka poe manao aihue kai pahu, a oi ko ka mea puaa, alaila
e olelo auanei ke kahuna: “Mai hele oukou, o loaa mai oukou i ka mea waiwai.” A ina
hoi o ko ka aihue ka aoao i oi, alaila, e olelo auanei ke kahuna: “O hele nui, aole
mea nana e keakea i ko oukou hele ana.” A ina ua oi like na aoao elua ma ka puunaue
ana i na iliili, alaila e olelo auanei ke kahuna, “Ua ino.” A ina ua pahu like, alaila,
e olelo no auanei ke kahuna: “He ino.” A pela no na hailona ike o kela a me keia o
na oihana ike o ka oihana kahuna e hana ai. Ua kapa ia ia mau hana ike, he “hoomanamana.”
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The pebble heap was not the only test method of the order of the priesthood. There
were other tokens. The awa (plant) was one of the revealing substances5 of the order.
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Aole no o ka puu iliili wale no na hoailona o ka oihana ike o ka oihana kahuna. He
mau hoailona e ae no kekahi. O ka awa kekahi mau hoailona ike o ka oihana.
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Supposing that Kaoao died by being prayed to death, and the owner of the corpse was
sorely grieved; he, the owner of the corpse, would go before a sorcerer priest. Upon
meeting, the owner of the corpse would relate the object of his coming before the
sorcerer or (anaana) priest; in that very moment the priest would become cognizant of the person who
had prayed Kaoao to death, because the shadow of the person who had wrought his death
plainly stood before the priest. The priest would then say: “Here stands a tall yellow-haired
man with a fish in his hand.” The owner of the corpse would then surmise that fish
was the motive for the death of Kaoao. At the same time that the priest was cognizant
of the one who had prayed him to death, he was also cognizant of the person who procured
the fatal material (maunu),6 because it was a common occurrence that those who were proficient in the knowledge
of a sorcerer priest were at the same time cognizant of the person who procured the
material (maunu), through [74]which death to one happened. When the likeness of the person who did the praying to
death appeared before the priest it would be accompanied by that of the maunu procurer, if he was other [than the one who did the praying to death].
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Ina paha, ua make o Kaoao i ka anaana ia, a minamina ka mea nana ke kupapau, alaila,
e hele aku ka mea nana ke kupapau i mua o kekahi kahuna kuni. Aia a halawai aku ka
mea nana ke kupapau a hai i ke kumu o kona hiki ana i mua o ke kahuna kuni (kahuna
anaana), ia manawa, e hoomaka mai ai ka ike o ke kahuna i ka mea nana i anaana o Kaoao.
Nokamea, ua ku okoa mai la ke kahoaka o ka mea nana i anaana i mua o ke kahuna kuni.
Alaila e olelo auanei ke kahuna: “Eia keia kanaka ehu loihi ke ku mai nei me ka ia
i ka lima;” alaila e manao auanei ka mea nana ke kupapau, he ia ka mea i make ai o
Kaoao. Aia no ia manawa a ke kahuna e ike la i ka mea nana i anaana, e ike ai i ka
mea nana i lawe ka maunu. Nokamea, he mea mau i ka poe maa i ka oihana ike o ke kahuna
kuni, ka ike pu i ka mea nana i lawe ka maunu i make ai kekahi. [75]Aia a ku aku ke kahoaka o ka mea nana i anaana, e ku pu aku no auanei i mua o ke kahuna
ka mea nana i lawe ka maunu. Ina nae he mea okoa ka mea nana i lawe ka maunu.
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4. OF PRAYING TO DEATH.
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4. NO KA ANAANA.
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A person who was called an anaana priest was one who had vowed to strictly observe the laws of the order of priesthood,
for a person could not learn anaana unless he first made a pledge to observe the ordinances of the order. A brief explanation
is perhaps necessary. A person who was learning the practice of anaana was warned against anger and jealousy. He who did not observe the laws of the priesthood
was called a “remnant-eater (aihamu)7 priest,” and those priests who were called “remnant-eaters” did not live long, but
died, because the god that caused their death was the god of the order of priesthood.
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O ke kanaka i kapa ia he kahuna anaana, he kanaka ia i hoohiki e malama loa i na kanawai
o ka oihana kahuna. No ka mea, aole no e hiki ana i kekahi ke ao i ka anaana, ke ole
oia e hoohiki mua e malama i na kanawai o ka oihana kahuna. (E pono paha e hoakaka
iki aku.) Ua papa ia ka huhu, ka opu inoino i ka mea e ao ana i ka anaana. O ka mea
malama ole i ke kanawai no ka oihana kahuna, ua kapa ia ia he “kahuna aihamu.” A o
ke kahuna i olelo ia he aihamu, aole e loihi kona ola ana, a make aku, no ka mea,
o ke akua no e make ai, o ke akua no o ka oihana kahuna.
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About sorcery: Sorcery was on the same footing as the anaana, only differing in their callings, but the object of the two was the coveted death
of some one. Anaana, and hoopiopio (sorcery), were greatly studied by some people as necessary and beneficial to themselves,
and as a protection against death which might be directed against them. There were
some among the people of the royal court who desired greatly to learn anaana,8 that the life of the king might be protected. It was the same among those who nourished
royal personages; they were called “seekers of chiefs,”9 and “preservers of chiefs.”
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No ka Hoopiopio. Ua like no na kulana o ka hoopiopio me ko ka anaana; aka, ua kaawale
na oihana, a o ka hope o ia mau mea elua, o ka make o kekahi ka mea i manao nui ia
ai. Ua ao nui ia ka anaana, a me ka hoopiopio e kekahi poe, he mea e pono ai a e waiwai
ai nona iho, a he paku nona iho, ma ka make e hiki mai ana ia ia iho. Aia i waena
o na kanaka o ke alo alii kekahi poe, makemake lakou e ao nui i ka anaana, i malama
ia ai ke ola o ke Alii. Pela mau i waena o ka poe hanai alii, a kapa ia lakou “he
imi haku,” a “he malama haku.”
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5. GODS OF THE PRIESTHOOD.
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5. NA AKUA O KA OIHANA KAHUNA.
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Many and innumerable were the gods belonging to the order of priesthood, but the supreme
head of the gods of the order was Uli. Before performing the works of the priesthood
prayers were offered to the gods of the order. The priests of the order held their
deities in great reverence; the names of the deities were not used in profanity in
olden times. If the name of the deity was blasphemed the devotees of the order felt
fearful of its consequences.
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He nui a lehulehu wale na akua e pili ana i ka oihana kahuna, aka, o ke poo nui o
ke akua o na akua o ka oihana, o Uli. Mamua o ka lawelawe ana i na hana o ka oihana
kahuna, a me ka hoomaka ana e hana, ua malama ia ka pule ana i na akua o ka oihana
kahuna. He poe malama nui na kahuna o ka oihana kahuna i ko lakou mau akua, aole e
hoohiki ino ia ka inoa o na akua i ka wa mamua. Ina ua olelo ia me ka hoohiki ino
ka inoa o ke akua, alaila he mea menemene loa ia i ka poe malama akua.
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6. OF DIVINATION.
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6. NO KE KILOKILO.
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A priest of divination was termed a man of profound knowledge. A diviner could foretell
coming events, whether good or bad. He could see the misfortune that would come upon
the people, whether war or other danger or distress. He could also foretell the death
of some chief, thus, “A certain chief will die.” A diviner had several callings. He
knew the defects in the positions of a house or houses, and [the effect on] those
who dwelt therein. A diviner could foretell the dispossession of a land from one’s
stewardship,10 whether of an island, a district, or a division chief.
[76]
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Ua kapa ia ke kahuna kilokilo, he kanaka ike hohonu. He hiki i ke kanaka kilokilo
ke hoakaka mai no na mea e hiki mai ana mahope, ina he ino, a ina he maikai paha.
He hiki no i ua kilokilo nei ke ike i ka pilikia e hiki mai ana maluna o ka lahui,
ina paha he kaua, a he mau pilikia e ae paha. Ua hiki no hoi i ke kilokilo ke hai
e mai i ka make ana o kekahi alii, e like penei: “E make ana kekahi alii.” He nui
na oihana ike a ke kilokilo, he ike i ke ino o ke ku ana o ka hale, a mau hale paha,
a me ka poe e noho ana maloko. Ua hiki i ke kilokilo ke hai mai i ka aina hemo, ina
he alii aimoku, ai okana paha, a ina he alii ai ahupuaa.
[77]
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7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS.
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7. KA IKE O KE KAHUNA KILOKILO NO KE KU ANA O KA HALE A MAU HALE PAHA.
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Supposing that three houses are erected on the same ground, and that one of the houses
stands in the rear of the other two houses (as in Figure 1 A), then the diviner priest
will come and look upon them standing thus and remark: “The positions of the houses
are improper; the consequence to said houses will be constant quarreling because one
house stands behind the other two; the house which stands in the rear will be the
one to raise the tumult, which can only discontinue by breaking up the rear house.”
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Ina paha ua kukulu ia kekahi mau hale ekolu ma ke kahua hookahi, ina nae mahope mai
o ke ku ana o kekahi hale o na hale elua e like me ke kii malalo iho (Helu 1, A),
alaila e hele mai ke kahuna kilokilo a nana iho e ku ana me keia, e olelo auanei ke
kahuna: “Ua hewa ke kulana o na hale, o ka hope o ia mau hale, he hakaka mau. Nokamea,
ua ku kekahi hale mahope o na hale elua. Nokamea, o ka hale ma ke kua mai o na hale
elua, ka mea nana e hoouluulu ka hakaka, aia ke oki o ka hakaka he naha no ka hale
mahope mai.”
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Kii 1, Na hale Hawaii kukulu hewa ia; A, no ka wahi; B, no ka nui.
Figure 1,—Hawaiian houses undesirably located; A, on account of position; B, on account of
size.
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Supposing that two houses are built in line (as shown in Figure 1 B). If a chief of
the island or a division chief owns the lower house, and a farmer, a low farmer, owns
the taller house, when the priest comes and finds the houses standing thus, he will
say: “One of these houses will be profitable; it is the taller house; the fortunes
of the owner of the lower house will be possessed by the owner of the higher one.”
But if the houses stand alike and of the same height, the diviner priest will pronounce
the houses good, because they are not in opposition to each other. And if several
houses in one or two rows were all alike, having similar positions and corresponding
heights except one, which towers above the others in the rows of houses, then the
priest will come, and if he finds them standing thus, he will say: “Of all those houses
one will be profitable; the one with the high roof is their lord, and the one who
will rule over the people (those who own the lower houses).”
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A ina paha ua kukulu ia kekahi mau hale, elua, ma ka lalani hookahi e like me keia
kii malalo iho (Helu 1, B). Ina he Aliiaimoku ka mea nona ka hale haahaa, a he Alii
Ai Ahupuaa paha, a ina he lopa a lopa kuakea paha ka mea nona ka hale kiekie. Alaila
hele mai ke kahuna kilokilo, a ike e ku ana na hale penei ke ano, alaila, e olelo
auanei ke kahuna: “Hookahi mea waiwai o keia mau hale e ku nei, o ka mea nona ka hale
kiekie; e lilo ana ka pomaikai o ka mea nona ka hale haahaa i ka mea nona ka hale
kiekie.”
Aka, ina he kulike wale no na hale elua, me ka like o na kiekie, e olelo auanei ke
kahuna kilokilo, ua maikai na hale, no ka mea, aole i kue kekahi i kekahi.
A ina hoi ua kulike wale no na hale he lehulehu ma ka papa hookahi, a elua paha, a
he like wale no ke kulana o na hale, a like wale no na kiekie, a hookahi hale oi o
ia mau papa hale, e like paha me ka kii maluna ae, alaila e hele aku ke kahuna a ike,
e ku ana me ia ke ano, alaila e olelo auanei ke kahuna kilokilo: “Hookahi hale waiwai
o kela mau hale. O ka hale i kiekie o kaupoku; a o ko lakou haku no ia, a nana e hoounauna
iho na kanaka,” (ka poe nona ka hale haahaa).
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If, however, two houses are standing in one place facing each other, the entrance
to one house being directly opposite to that of the other, when the diviner priest
finds the houses standing thus, if one belongs to a division overseer and the other
to a section overseer, the priest will say: “One of them will lose his stewardship.”
This, however, refers only to the owners of the houses so standing.
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Ina hoi e ku like ana na hale elua ma kahi hookahi, ua huli aku a huli mai ke alo
o na hale, a kupono hoi ka puka komo o kekahi hale i ka puka komo o kekahi hale; a
ike ke kahuna kilokilo e ku ana ka hale peia ke ano, ina he ai ahupuaa kekahi a he
ai ili kekahi, alaila, e olelo auanei ke kahuna: “E hemo ana ka ai ili o kekahi.”
Aia wale no nae ma na mea nona na hale e ku ana e pili ai, aole e pili ae i ka mea
e.
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8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE.
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8. KE KILOKILO NO KE KAHUA KAHI E KU AI KA HALE.
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There are various locations for the building of a house; it is not proper for a house
to be built without a diviner priest being sent for.
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He nui na ano a me na loina o ke kahua, kahi e ku ai na hale; aole e pono e kukulu
wale ia kekahi hale ke ole e kii ia ke kahuna kilokilo.
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The location. Supposing that a house is standing on the side of a precipice, with
the front of the house facing the cliff and its entrance is directly opposite said
cliff, when the diviner priest comes and finds the house standing in such a position,
he will say: “That is a bad situation, the name of it being a leleopu11 location. There are two important significations in its position: either the occupants
will all die, or they will remove to some other locality, which will make the place
desolate.” If a house is built upon a knoll or hill the predictions are the same as
the house standing on the side or edge of a precipice. This location has two appellations,
leleopu and holua.12 If the diviner priest finds that the locations are improper, but discovers a way
of making them favorable, then houses may be built thereon. Should a house be built
at the foot of a knoll, with bluffs on one side, then the character of the location
is the same as that of the leleopu and holua. [78]But if the front of the house is facing towards the knoll or hill with the entrance
turned towards the bluffs, the diviner priest will say: “The house is perfect,” the
reason for its perfection being on account of its front turning towards the hill or
knoll.
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No ke Kahua. Ina paha e ku ana kekahi hale ma ke kae o ka pali, a ua hoohuli ia ke
alo o ua hale nei i ka pali, me ke kupono o ka puka komo i ua pali nei. A hele mai
ke kahuna kilokilo, a ike e ku ana ka hale i like peia ke ano, alaila e olelo auanei
ke kahuna kilokilo: “He kahua ino kela, he leleopu ka inoa o kela kahua; elua mea
nui i loko o kela kahua, he pau loa i ka make, a he hele aku paha ma kahi e; alaila
e lilo ana kela wahi i neoneo.”
Ina hoi ua kukulu ia ka hale maluna o kekahi ahua, a puu paha, alaila, ua like no
ko laua loina me ko ka hale ku i ka pali. Aka, elua nae inoa o keia kahua, he leleopu,
a he holua. Aka ina ua ike ke kahuna kilokilo, ua ino ke kahua, a ua loaa kekahi kumu
e ae e maikai ai, alaila, ua pono no ke ku ka hale ma ia mau kahua.
[79]
A ina hoi ua kukulu ia kekahi hale ma ke kumu o kekahi ahua, a he ano pali, ma kekahi
aoao, alaila, hookahi no loina o ia kahua me ka leleopu, a me ka holua. Aka, ina ua
hoohuli ia ke alo o ka hale i luna o ke ahua a puu paha, me ka hoohuli ia o ka puka
komo i ka pali, alaila, e olelo auanei ke kahuna kilokilo: “Ua maikai ka hale;” ke
kumu i maikai ai, o ka huli ana o ke alo i ka puu, a ahua paha.
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9. DIVINATION ON THE HOUSE TIMBER.
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9. KE KILOKILO ANA NO KA LAAU HALE.
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Supposing that the appearance of the house is perfect and the location also perfect,
defects may be found in the main posts, or in the end posts. If faultless in all these,
the imperfections may be found in the plate piece or perhaps in the timbers.
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Ina paha ua maikai ke kulana o ka hale, a maikai pu me ke kahua, aia kekahi hewa i
ke kulana o na pou a me na kukuna paha. Ina paha ua maikai ma keia mau mea a pau,
aia kekahi hewa i ka lohe lau. A i ole ia aia ma ka laau.
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10. DIVINATION ON THE ERECTION OF A HOUSE.
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10. KE KILOKILO ANA NO KE KUKULU ANA O KA HALE.
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Assuming that the posts are placed in position, the plate pieces laid on and tied
fast, when it is found that the position of one of the posts is faulty and the post
is drawn out, then the priest will say: “The house is defective; the owner will not
remain long therein before he goes away.”
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Ina paha ua kukulu ia na pae pou o ka hale a paa, kau na lohe lau, kauhilo ia a paa,
a ike ia ua hewa ke kulana o kekahi pou, a kii aku e unuhi hou, alaila e olelo aku
ke kahuna: “Ua hewa ka hale, aole e liuliu ka mea nona ka hale i loko, alaila hele
aku.”
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Of re-thatching a house. Supposing that a house has been thatched and the owner finds
that the thatching is defective and removes it, when the diviner priest sees it done
thus, he will say: “The owner of the house will not remain long therein before he
goes away, some one else becoming the occupant thereof.” But if a king be the owner
of the disparted house the prediction will have no bearing;13 it only affects the house of a commoner.
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No ka Wawahi Hou ana i ka Hale. Ina paha ua ako ia kekahi hale a ua paa a ike ka mea
nona ka hale ua ino ka ako ia ana, a wawahi hou ia, a ike mai ke kahuna kilokilo e
hanaia ana pela, alaila, e olelo auanei ke kahuna, “Aole e liuliu ka mea nona ka hale
i loko, alaila, e hele aku oia ma kahi e, he okoa ka mea nana e noho o loko.” Aka,
ina he alii aimoku ka mea nona ka hale i wawahi ia, alaila, aole e pili ia loina ma
ia ano. Aia wale no o ka hale o na makaainana ka mea pili ia loina.
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11. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINER.
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11. KA HEWA O KA LAAU HALE MA KA IKE A KE KILOKILO.
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Supposing that the side posts of a house are standing in this wise (Figure 2 A), and
that the diviner priest comes and finds the walls of the house built in that way.
If they are posts for the front, then the priest will say: “There are two defects
to the house in the position of the row of posts; one fault is in the leaning post
at the end, and marked (d), and the other defect is in the plate-beam, because the
door-plate is not cut.”
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Ina paha penei ke ku ana o ka pae pou paia o kekahi hale (Helu 2, A), a hele mai ke
kahuna kilokilo, a ike penei ke kukulu ia ana o ka paia o kekahi hale, ina nae he
pae pou keia no ke alo, alaila, e olelo auanei ke kahuna: “Elua hewa o keia hale ma
ke kulana o na pae pou; aia kekahi hewa ma ka pou hio ma ke kihi, (i hoailona ia i
ke d), a o kekahi hewa aia ma ka lohe lau, nokamea aole i oki ia ka lohe lau puka.”
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Of the leaning post. The leaning post position is faulty on account of the crooked
bulge being toward the next post. If the bulging is on the outside near the temporary
battens that would be a little better; but the best way, in the opinion of the diviner,
is to draw out the post altogether and replace it by another post similar to the rest
of the posts which were put up, then it will be well. Such posts, however, shall not
be drawn out at random without referring it to the gods of the priesthood, that the
error of such acts may be pardoned. But if all the posts of said house are similar
to the leaning post then it is well. A house that is continued in building as above
described, the owners thereof will die.
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No ka Pou Hio. Ua hewa ke ku ana a ka pou hio, no ka huli ana o ke kanahua kekee ma
ka aoao o kekahi pou. Ina ma waho ke kanahua kekee, ma ka pili kuahui, alaila maikai
iki. Aka, o ka pono loa i ka manao o ke kilokilo, o ka unuhi loa, a kukulu hou iho
i pou ano like me na pou e ae o ia kululu ana, alaila maikai. Aole nae e unuhi wale
ia ua pou la, ke hana ole ia i mua o na akua o ka oihana kahuna, i mea e kala ia ai
ka hewa o ia hana ana. Aka, ina he ano like wale no na pou a pau o ua hale nei, e
like me ka pou hio, alaila ua maikai no. O ka hale i hoomau ia ke kukulu ana me ke
kii malalo iho, alaila, e pau na mea nona ka hale i ka make.
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Of the plate-beam. If the plate beam of a doorway is not cut, then the priest will
say: “The house is not good on account of the plate for the doorway not being cut.”
The name of a house made that way is called a “manele” (bier). But if the plate-beam for a doorway be cut in the front (as in Figure 2
B), then it is well.
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No ka Lohe Lau. Ina e oki ole ia ka lohe lau o ka wa puka o kekahi hale, alaila, e
olelo auanei ke kahuna: “Aole he maikai o ka hale, o ke oki ole ia o ka lohe lau ma
ka wa puka ke kumu i ino ai.” O ka inoa o ka hale i hana ia pela, he manele. Aka,
ina i oki ia ka lohe lau ma ka wa puka o ka paia ma ke alo, e like me ke kii malalo
iho, (Helu 2, B), alaila maikai, e like me keia.
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Kii 2, Na pou o ka hale Hawaii; A, e hoike ana i ka hewa o ka kukulu ana; B, a me ka pono
o na paepae.
Figure 2,—Frame work of an Hawaiian house; A, showing defects in construction; B, showing
proper arrangement of supports.
[81]
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[80]
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12. DIVINATION FOR END POSTS AND MAIN POSTS.
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12. KE KILOKILO ANA NO NA KUKUNA A ME NA POUHANA.
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In Numbers 10 and 11 posts and beam plates are fully explained. This number will treat
of end posts and main posts.
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Ma ka helu 10 a me ka helu 11, ua pau ka hoakaka ana no na pou a me ka lohe lau. A
ma keia helu, no na kukuna a me ka pouhana.
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Defects in the position of a house also lie with the side posts and main posts. If
the positions of the end posts of a house are as in Figure 3A, and a diviner comes
and sees such position of the end posts, he will say, if a king happens to be the
owner of the house: “The positions of the end posts near the main posts are defective,”
because the two end posts adjacent to the main post are in opposition to the main
post, and the true expression of the position made by the said end posts is that some
of the king’s men will rebel against him, for, according to the character of the house
timbers, the center post is the king. Supposing, however, that the end posts stand
as in Figure 3B, the priest will then make an interpretation of the real meaning of
them.
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Aia ma na kukuna a me na pouhana, kekahi hewa o ke kulana hale. Ina paha penei ke
ku ana o kekahi mau kukuna o kekahi hale, e like me ke Kii (Helu 3, A). Ina paha me
kela ke ku ana o na kukuna a hele mai ke kilokilo, a ike penei ke ku ana o na kukuna,
alaila e olelo auanei ke kahuna, ina nae he alii ka mea nona ka hale: “Ua ino ke ku
ana a na kukuna pili pouhana,” nokamea, o na kukuna pili pouhana elua, ua kue laua
i ka pouhana. A o ka hoakaka ana i ke ano io maoli o ke kulana o ua mau kukuna la,
e kipi auanei kekahi mau kanaka o ke alii i ke alii; nokamea ma na ouli o ka laau
o ka hale, “he alii ka pouhana.”
A ina hoi penei ke ku ana o na kukuna e like me ke kii malalo iho, alaila, penei ka
hoakaka ana a ke kahuna, i ke ano maoli o ke kulana o na kukuna.
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End posts adjacent to a main post. The end posts which are adjacent to the main post
in the position shown in the diagram are not properly placed; they are in a repentant
position. It represents the end posts in a mourning attitude, predicting the death
of the owner of the house.
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No na Kukuna Pili Pouhana. O na kukuna pili pouhana i like ke kulana me keia kii (Helu
3, B), alaila, aole i maikai ia kulana o na kukuna, he mihiau. E uwe ana ke ano o
ia mau kukuna, aole auanei e ole ka make o ka mea nona ka hale.
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Of the end posts (c) and (s), which are adjacent to a main post. If the end posts
were placed in the same manner as the end posts (c) and (s), the real interpretation
is that those end posts indicate baseness, always opposing and quarreling, because
their position is that of contending one against the other. And if posts were standing
in the position represented by (s) and (w) in the diagram, their character is the
same as that of the end posts adjacent to the main post.
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No ke kukuna pili pouhana (c) a me kekahi kukuna iho (s), ina ua kukuluia na kukuna
e like me ke kukuna (c) a me ke kukuna (s). O ka hoakaka ana i kona ano io maoli,
he mau kukuna ino kela, o ka laua hana he kue mau, a hakaka no hoi. Nokamea, ua kue
aku a kue mai ke kulana o ia mau kukuna. A ina hoi e ku ana ke kukuna (s) a me kukuna
(w) e like me ke kulana ma ke kii i olelo ia, alaila, ua like no ko laua loina me
ko na kukuna pili pouhana elua.
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Kii 3, A. B.—Pou kala o ka hale Hawaii e hoike ana ka hewa o ka kukulu ana.
Figure 3, A. B.—End poles of an Hawaiian house showing defects in construction.
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13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION.
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13. NO KA LAWE ANA O NA LAAU HALE I KAHI E KUKULU AI.
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Supposing that the timbers for a house were cut and brought from the place where they
were felled and left at the place intended for its erection, but the ground was found
unsuitable, and the location thought to be appropriate had been passed when the timbers
were on the way down, as for example: Nuuanu is the place where the timbers were cut;
said timbers being brought down and left at the sugar refinery,14 that being the ground intended for the building of the house, but being judged unsuitable
Peleula15 was chosen as the best location. If it was intended that the timbers be taken back
to Peleula, then the diviner priest would say that the taking back of the timbers
was improper, and for that reason the location was called “A hole for the sand crabs.”16 In a house erected under these circumstances none of the occupants thereof would
remain alive, including the owners of the house and others who might dwell therein.
The only thing to do was that if the material was brought in the manner above set
forth, and it was thought that the location where the timber had been left was unsuitable,
and the location was changed to Peleula, a location supposed to be favorable, then
the timber should be [82]taken back by way of Leleo to Liliha street, thence mountainward until Peleula on
the seaward side was passed, thence to Kaalaa,17 thence again seaward to Peleula; then it would be well.
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Ina paha ua oki ia na laau o kekahi hale, a lawe ia mai mai uka mai o kahi i oki ia
ai, a waiho ia ma ke kahua i manao ia ai e kukulu ka hale. Aka, ua hewa nae ia kahua.
A o ke kahua i manao ia ai he maikai, ua hala hope paha, ma kahi i laweia mai ai ka
laau. E like paha me keia. O Nuuanu kahi i oki ia ai ka laau, a ua laweia mai a waiho
ma ka hale hoomaemae ko. Oia ke kahua i manao ia e kukulu, aka, no ka hewa ana o ua
kahua la, ua olelo ia o Peleula ke kahua maikai. Alaila, ina i manao ia e hoihoi hou
ka laau i Peleula, alaila, e olelo auanei ke kahuna kilokilo, “Ua hewa ia hoihoi hou
ana o ka laau i uka.” A no ia mea, ua kapa ia aku ia kahua, “He lua no ka Ohiki.”
O ka hale i hana ia pela, aole e ola ana kekahi poe ke noho i ua hale la. Pau pu ka
poe nona ka hale a me ka poe e aku ke noho i ua hale la. Penei wale no ka pono e hana
ai; ina ua lawe ia mai ua mau mea hana la e like me na loina maluna, a manao ia ua
hewa ke kahua e waiho la na laau, a hoihoi hou ia paha i Peleula ke kahua i manao
ia he maikai, [83]alaila, e lawe aku i ka laau ma o o Leleo a ma ke Alanui Liliha pii hou i uka, aia
a hala hope i kai o Peleula, alaila, e hele aoao aku a hiki ma Kaalaa, alaila iho
hou i kai a hiki i Peleula, alaila maikai.
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14. OF THE DIVINER PRIEST.
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14. NO KE KAHUNA KILOKILO.
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A diviner priest was a very sacred person and would not enter a house that he had
passed judgment upon, although the restriction was not on the owner of the house but
upon himself, for it is customary that houses which were restricted should be released
from the ban by supplication to the gods of the priesthood. And if the priest who
made the prediction entered the house that he had adjudged, he would die immediately
after praying to the gods of the priesthood; he would die suddenly in one or two days
after entering the house, because the house was held under the prayers of the priesthood.
For that reason the diviner priest is himself restricted from entering a house that
he had passed judgment upon.
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He kanaka kapu loa ke kahuna kilokilo, aole e komo iki i loko o ka hale ana i hooiloilo
ai, aole nae no ka mea hale ka hookapu ana, aka no ua kahuna kilokilo la no; no ka
mea, he mea mau i na hale i hooiloilo ia, he hana ia ma ka pule ana i na akua o ka
oihana kahuna. A ina e komo ua kahuna nei nana i hooiloilo i loko o ka hale ana i
hooiloilo ai, alaila e make koke no mahope iho o ka pule ana i na akua o ka oihana
kahuna. Hookahi, a elua paha la mahope iho o kona komo ana, alaila, e make koke no,
no ka mea ua paa ka hale i ka pule no ka oihana kahuna.
A nolaila ke kahuna kilokilo i hookapu ai ia ia, aole e komo i loko o ka hale ana
i hooiloilo ai.
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The entry of a house by a priest. Should a diviner priest enter a house and notice
that it was defective, he would remark on the defects of the house he had noticed,
then the owner of the house would tell the priest to remove [such defects]. And if
another diviner priest entered the house without knowledge of what had been done by
the other diviner priest through prayers of the priesthood; and if he noticed the
same defects referred to by the other and remarked that “the house is defective”,
this priest would soon surely die.
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No ke Komo ana o ke Kahuna i loko o ka Hale. Ina i komo ke kahuna kilokilo i loko
o kekahi hale, a ike oia ua hewa ka hale, alaila, e olelo no ke kahuna i ka hewa o
ka hale, e like me kana ike ana. Alaila na ka mea nona ka hale e olelo e hana ke kahuna,
alaila hana ma na akua o ka oihana kahuna. A ina ua komo mai kekahi kahuna kilokilo
i loko o ka hale me ka ike ole i ka hana ia ana e kekahi kahuna kilokilo ma ka pule
o ka oihana kahuna. A ina i ike i ka hewa i ike ia ai e ke kahuna mua nana i hana,
a hooiloilo ae, “ua hewa ka hale,” alaila, e make koke auanei ua kahuna la.
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15. THINGS TO DO ON A CONDEMNED HOUSE.
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15. NA MEA E HANA AI O KA HALE I HOOILOILO IA.
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A house which was seen to be defective, as mentioned in former numbers about priesthood,
the priest should come and exercise in his official capacity.
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O ka hale i ike ia ka hewa e like me na helu mua o ka oihana kilokilo, alaila e hele
mai ke kahuna kilokilo e hana ma ka oihana kahuna.
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Things to do. It was the duty of the diviner priest to cleanse the inside of the house
with the fire18 of the order of the priesthood at the same time, kuapaa, makaa (species of small fish), and banana plants were brought. The diviner priest was to
prepare everything brought for cleansing the house. Pigs and chickens were roasted
as a sacrifice to the god of the order. The priest, however, must perform some significant
ceremonies upon the pigs and chickens before preparing and roasting them. And all
these things done for the house were for the purpose of cleansing it by virtue of
the power of the god of the order of priesthood.
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Na Mea e Hana ai. Na ke kahuna kilokilo e puhi ia loko o ka hale me ke ahi o ka oihana
kahuna, a e lawe ia mai ke kuapaa, ka makaa, (he ia liilii) ka pohuli maia. Na ke
kahuna kilokilo e hana i na mea a pau i lawe ia mai no ka hana ana i ka hale. E kalua
ia ka puaa a me ka moa, i uku i ke akua o ka oihana kahuna. E hoailona mua nae ke
kahuna kilokilo i ka puaa a me ka moa, mamua o ka hana ana, a me ke kalua ana. A o
keia mau mea a pau i hana ia no ka hale, oia ke kala ia ana o ka hewa o ka hale, ma
ka mana o ke akua o ka oihana kahuna.
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DIVINING OMENS BY THE CLOUDS.
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NO KE KILOKILO ANA I NA OULI O NA AO.
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This was one of the most profound accomplishments of a diviner priest because he could
foresee the fortunes to be obtained in coming days, and also the death of a king and
the approach of war. By the omens in the clouds could be foreseen the approaching
stranger. If the omens in the clouds were observed in the evening he would prophesy
the things that he saw and some day it would come to be fulfilled.
[84]
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O keia kekahi oihana ike hohonu a ke kahuna kilokilo. Nokamea, he hiki i ke kilokilo,
ke ike aku i ka waiwai e loaa ana i kekahi la ae, a he hiki ke ike aku i ke alii make,
a me ke kaua. A he hiki ke ike ia ma na ouli o na ao ka malihini puka mai. Ina he
ahiahi ka ike ia ana o ke ano o na opua, alaila, e wanana mua oia no na mea ana e
ike ai, a ma kekahi la e hooko ia ai.
[85]
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16. ABOUT THE FORTUNE-TELLER.
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16. NO KE KAHUNA NANAULI.
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The fortune-teller was one of the most learned men in the order of priesthood. He
was similar to the diviner priest in some respects, and in the religious ceremonies
of the order their duties were alike. Fortune-telling consisted of discerning the
character or disposition of a person, whether he be rich or poor, stingy or benevolent,
wrathful or affectionate, mischievous or of quiet demeanor. All the characteristics
of a person, and all that he does the fortune-teller could reveal, exactly as he will
in fact do.
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O ke kahuna nanauli, o kekahi kanaka ike hohonu keia o ka oihana kahuna. Ua ano like
no nae me ke kahuna kilokilo ma kekahi mau mea, aka, ma na oihana akua o ka oihana
kahuna, ua like no ka mea a laua e hana ai. O ka Nanauli. O ka nana ana no ia i na
uli o ke kanaka, ina he kanaka waiwai, a ina he kanaka ilihune. A ina paha he kanaka
aua, a he lokomaikai paha, a ina he huhu, a ina he oluolu, a ina he kalohe, a ina
he noho malie. O na ano a pau o ke kanaka, a me na mea a pau a ke kanaka e hana ai,
ua hiki i ka nanauli ke hoike mai e like me ka ke kanaka e hana ai.
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INTERPRETING THE CLOUD OMENS.19
Only in the evening could the omens in the clouds be interpreted, at the time that
the sun was about to set; that was the time when the omens in the various dark clouds
could be observed. This was more noticeable in the evenings of Ku, when the clouds
were more conspicuous and these were the evenings when those who desire might learn
[thereof].
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NO KA NANA ANA I NA OULI O KE AO.
Ma na ahiahi wale no e ike ia ai ka ouli o na ao. Aia i ka manawa e kokoke aku ana
o ka la e napoo, oia ka manawa e ike ia ai ke ano o kela opua keia opua. Aia nae i
na ahiahi i o Ku, oia ka wa kuku o ka opua. A oia na ahiahi e ike ai ka mea makemake
e ao.
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OF A FORTUNE OMEN CLOUD.
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NO KA OPUA WAIWAI.
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Supposing that a cloud stood in the form of a man as though holding a parcel in his
hand as shown in Figure 4A. If the fortune-teller or weather prophet noticed that
a cloud stood as a man in this form and if the parcel continued to be in the hand
until the cloud disappeared, then the fortune-teller would say: “No fortunes will
be received on the morrow (if the observation was in the evening).”
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Ina paha ua ku mai kekahi opua me he kanaka la a he ukana paha ko ka lima, e like
paha me ke kii malalo nei (Helu 4, A). Ina e nana aku ka nanauli ua like ke ku ana
a kekahi opua me he kanaka la, e like me keia ke ano, a ina i paa loa kela mea ma
ka lima a hiki i ka nalowale ana o ua opua nei, alaila, e olelo auanei ka nanauli.
“Aole he waiwai e loaa mai ana ma ka la apopo,” ina i ke ahiahi ka nana ana.
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On the other hand, if a cloud stood as in Figure 4B, and was thus observed, then the
fortune-teller would say: “Fortune will be received on the morrow; if not brought
in then it will be found on the way.” If there were several clouds in the form of
said Figure B then the day would be most auspicious.
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Aka, ina penei ke ku ana o kekahi opua e like me ke kii (Helu 4, B) malalo nei, a
ike ia ia ka opua me keia, alaila, e olelo auanei ka nanauli: “E loaa ana ka waiwai
i ka la apopo. Ina aole e lawe ia mai, alaila, ma kahi e hele ai, malaila no e loaa
ai ka waiwai ke hele.” Ina paha ua nui loa na opua i like ke ano me ke kii maluna
ae, alaila, he la waiwai nui loa ia.
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Kii 4, A. B.—Na opua Ouli i kaha ia e ke kupa Hawaii.
Figure 4, A. B.—Omen Clouds as drawn by a native Hawaiian.
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In the same manner, if a cloud resembling a canoe or canoes was seen in the evening,
canoes would surely appear the next day. If a cloud was in the form of an oblong or
coffin-like box, a corpse would be seen the next day.
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Pela hoi, ina he waa a mau waa paha ke ano o ka opua, i ike ia ai i ke ahiahi, alaila,
he waa no ka mea e hiki mai ai i kekahi la ae. Ina he holowaa ke ano o ka opua, he
ano holowaa kupapau paha, alaila, he kupapau no ka mea e ike ia ai i kekahi la ae.
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FORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM.
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KE KILOKILO ANA A KA NANAULI NO KA INO A ME KA MALIE.
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Supposing that every day was tempestuous for a long period, rainy and windy perhaps,
then the weather prophet would look up to the stars; if they did not twinkle but remained
steadfast, the weather prophet would say: “A calm will prevail. Tomorrow good weather
will settle down, and on the following day the calm will be general.” In the same
manner if indications of a calm were observed in the clouds, or in any other object
in the heavens, the weather prophet’s explanation about it would be the same as that
of the omens of the stars.
[86]
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Ina paha he ino wale no na la a pau i kekahi manawa, he ua, a he makani paha, alaila,
e nana ae ka nanauli i na hoku, a ina aole e amoamo mai na hoku, he kau malie wale
no, alaila, e olelo auanei ka nanauli: “E malie auanei, a po hookau ka malie, a kela
la aku, haalele loa ka malie.” Pela no, ina i ike ia ka ouli malie ma na opua, a ma
kekahi ano okoa ae paha o ka lani, alaila ua like me ka wehewehe ana a ka nanauli
ma keia mea, me ka wehewehe ana i na ouli o na hoku.
[87]
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17. ONE WAY OF FORETELLING THE WIND.
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17. KEKAHI ANO O KA KILOKILO ANA NO KA MAKANI.
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Supposing that the Kona was the prevailing wind for some time, about a month or more
in duration; if the prophet discerned that the heads of the clouds leaned toward the
east he would remark: “The Kona wind is about to subside; tomorrow the regular breeze
(east wind) will return as heretofore.” In like manner if the regular breeze, or a
general calm was prevailing, and the weather prophet perceived that the position of
the clouds was inauspicious, that the heads of the clouds leaned toward the west,
or to the south, he would observe: “The Kona wind is about to set in; the days will
not be many before it comes.” As the appearance of the omens in the clouds, so would
the weather prophet (Nanauli) interpret.
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Ina paha he Kona ka makani mau e pa ana i kekahi manawa, he malama a he mau malama
paha ka pa ana. A ina e nana aku ka nanauli a ike e hina ana ke poo o na opua i ka
hikina, alaila, e olelo auanei ka nanauli: “He malie koe o ka makani Kona, apopo e
hoi mai ka makani mau (makani hikina) e like me mamua.”
Pela hoi, ina o ka makani mau ka makani e pa ana i kekahi manawa, a i ole ia he malie
wale no, a ina e nana aku ka nanauli, ua inoino ke kulana o na opua, a ua hina aku
paha ke poo o na opua i ke komohana, a i ka hema paha, alaila, e olelo auanei ka nanauli:
“He pa koe o ka makani Kona, aole e liuliu na la e koe hiki mai.” E like me ka ouli
o na ao opua, pela no ke kilokilo lani (nanauli) e hoakaka ai.
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FORETELLING A GREAT STORM; WINDY OR RAINY.
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KE KILOKILO ANA NO KA INO NUI; HE MAKANI A UA PAHA.
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Supposing that a general calm had prevailed over the land for some time, and had so
continued for nearly a year, or perhaps six months; and if the weather prophet scanned
the heavens and saw that they were thickly covered with white clouds, and spotted
like a white-spotted dog, such spotted clouds was called a “konane board.” When the clouds are seen in such a condition the weather prophet would observe:
“A tempest will arise and its duration will be as long as the calm had prevailed.”
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Ina paha he malie wale no ka aina i kekahi manawa, a ua aneane makahiki, a hapa makahiki
paha ka malie ana; a ina e nana aku ke kilokilo lani, a ike ia ka lani ua uhi paapu
ia e na ao keokeo, ua ano kikokiko mai me he ilio kikokiko keokeo la, ua kapa ia ua
ao kikokiko la, he papa konane. A ike ia pela ke ano o na ao, alaila, e olelo auanei
ka nanauli kilokilo lani: “E ino auanei, e like me ka loihi o ka malie ana, pela no
ka loihi o ka manawa e ino ai.”
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OF THE STARS.
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NO NA HOKU.
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The character of a coming tempest could be discerned through the stars. If the twinkling
of the stars was observed during a general calm the weather prophet would say: “A
tempest is near; the stars are twinkling.” The auguries in this are the same as are
those of the konane board.
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Ma na hoku e ike ia ai ke ano o ka ino e hiki mai ana. Ina e ike ia ka imoimo ana
o na hoku i loko o ka manawa malie nui, alaila, e olelo auanei ke kilokilo lani: “He
ino koe, ke imoimo nei na hoku.” Ua like no ke ano o na loina o keia me ka papa konane.
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18. OF A TEMPEST AT SEA.
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18. KA INO MA KA MOANA.
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A weather prophet’s interpretation of the omens for a land tempest was different from
the omens for a tempest at sea. If there was general calmness on the ocean sometimes,
the sea simply quiet, and if the weather prophet found that the clouds were hinano20 white, and the borders of heaven21 seemed to heave tumultuously, the evening clouds vying with each other, and the dark
clouds gathered at the top of the mountains, then the weather prophet would say: “There
will soon be high surf, because the clouds vie with each other.” In case the weather
prophet saw that these premonitions as mentioned above, were apparent in the clouds,
and ocean-going canoes were to leave at that time, then the prophet could forewarn
the ocean-going people to wait, and those who were familiar with the customs of the
order of priesthood would abide by the instructions of the weather prophet.
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He okoa no ka hoakaka ana a ke kilokilo lani i na ouli o ka ino ma ka aina, a he okoa
no ka hoakaka ana i na ouli o ka ino ma ka moana. Ina he malie wale no ka moana i
kekahi manawa, he kai make wale no, a ina e nana aku ke kilokilo lani, ua hinano keokeo
mai na ao, a okupukupu inoino mai na kumu lani, a kuee na opua, a pauli eleele mai
na ao i ka piko o na mauna. Alaila, e olelo auanei ke kilokilo lani: “He kaikoo koe,
no ka mea, ua kuee na opua.” Ina e ike ke kilokilo lani ua ike ia na ouli o na ao
e like me ka hoike ana maluna, a ina he mau waa holo moana ia manawa, alaila, e hiki
no i ke kilokilo lani ke papa mua aku i ka poe mea holo moana e kaohi. A o ka poe
i maa i ke ano oihana kahuna, e hoolohe no lakou i ka ke kilokilo lani.
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19. OF THE HEALING PRIESTS.
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19. NO NA KAHUNA LAPAAU.
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There were various classes of healing priests known in Hawaii, of different denominations
according to their official titles, which were divided as follows: Healing [88]priests, massage priests, ancestral god priests and priests of wandering spirits.
All these priests had different callings; some were appropriate, while the callings
of others were not so, although the priests of this class were learned in their professions.
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He nui na ano o na kahuna lapaau i olelo ia ma Hawaii nei, he mau mahele okoa ko lakou,
a me ko lakou inoa kahuna. A penei ka mahele ana o na inoa. He [89]kahuna lapaau, he kahuna paaoao, he kahuna hoonohonoho, a me ke kahuna makani. O keia
mau ano kahuna a pau, ua kaawale na oihana; ua kupono na oihana a kekahi poe, a kupono
ole ka kekahi poe o keia poe ano kahuna. Aka, he mau oihana ike no ka ka poe o keia
ano kahuna.
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SERVICES OF A MEDICAL PRIEST.
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NA OIHANA IKE A KE KAHUNA LAPAAU.
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Before a medical priest commenced to perform his duties, he did not operate on the
sick without first seeing a sign. Again, if he did not cast lots before he was called
upon by the friends of the sick, it was because he was already aware of it, and afterwards
was apprised by the persons who called upon him, because there were exceptional signs
through which the medical man would be apprised, whether the patient would live or
die, providing the special signs were applicable to the complaint; thus: When a medical
man is called upon to visit a patient, one who might then be in a precarious condition;
if the caller came to the house of the medical man and said: “I have called upon you
to come and administer unto Punikauamoku, who is in a very critical state; the day
may not close before death occurs.” During the time that the caller was talking of
the condition of the patient, if the medical man happened to be eating his meal he
would say: “He will not die, [though] he is really sick. Had you arrived while I was
not eating, then death would happen. But no! You came while I was eating, with the
calabash open, therefore the calabash disavows the illness of Punikauamoku. Go back;
I will come later.” Such would be the reply of the medical man.
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I ka hoomaka ana o ke kahuna lapaau i kana oihana, aole oia e hele wale e hana i ka
mai, ke ole oia e … hoailona e mamua. Eia hoi. Ina aole oia e hoailona e mamua o ke
kii ia ana mai e ka poe nana ka mai, alaila, ua ike e no ke kahuna lapaau, mahope
o ka olelo ana mai a ka mea nana i kii ke kahuna. No ka mea, he mau hoailona ku waho
okoa ae no kekahi a ke kahuna lapaau e ike ai, ina he mai ola, a ina he mai make,
ke ku nae i ua hoailona kuwaho la. Penei: Aia a kii ia mai ke kahuna lapaau no kekahi
mai, a he mai aneane pilikia loa paha, a ina i hiki mai ka mea kii kahuna a hiki i
ka hale o ke kahuna, a olelo aku, “I kii mai nei wau ia oe, e hele ae e lapaau ia
Punikauamoku, ua aneane pilikia loa, he uku paha ka po o keia la, alaila make.” I
ka manawa a ka mea kii kahuna e olelo la no ka pilikia o ka mai, a ina e ai ana ke
kahuna lapaau ia manawa, alaila e olelo auanei ke kahuna lapaau. “Aole e make, he
mai no. Ina i hiki mai nei la oe, aole wau e ai ana, alaila la ua pilikia. Aole! hiki
mai nei oe e ai ana wau, e hamama ana ka umeke. Nolaila, ke hoole mai nei ka umeke
i ka mai o Punikauamoku. O hoi a mahope aku nei wau.” Pela ke kahuna lapaau e olelo
ai.
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When the medical man arrived at the patient’s place, through his being called upon,
he would not offer medicine at the outset, but in order that his operations on the
patient might be strengthened and fully understood he would draw lots in such manner
as he thought was proper, and if it agreed with boldness to administer unto the sick,
then he would do so. And if the drawing indicated the inappropriateness of his administering
unto the patient, the medical man would tell him, saying: “I cannot cure you; seek
another healer; had it been according to my drawing I would venture to operate on
you.”
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Aia a hiki aku ke kahuna lapaau, ma kahi o ka mai mamuli o kona kii ia ana ae, alaila,
aole oia e hoomaka mua e haawi i ka laau. Aka, i mea e ikaika ai ka ke kahuna lapaau
hana ana i ka mai, a i mea hoi e maopopo ai, alaila, e hoailona mua ke kahuna i ka
hailona ana e manao ai e hailona. A ina ua ku i ka aa o ke kahuna lapaau e hana i
ka mai, alaila e hana no. A ina ua ku ka hailona i ka hiki ole ke hana i ka mai, alaila,
e olelo auanei ke kahuna lapaau i ka mai, me ka i aku, “Aole oe e ola ia’u, imi hou
ia ua kahuna hou, ina i ku iho nei i ka’u hailona, alaila, aa wau e hana ia oe.”
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On the other hand, if a medical man had been called upon to visit a patient, and the
caller arrived while the medical man or other person was cooking food: or if the medical
man was present at the time the oven was being prepared, or heating; then the medical
man would remark, after he had been apprised of the nature of the complaint by the
caller: “Yes, sick indeed! I cannot cure him, I’m afraid. If you had not spoken until
after the oven was covered there would be no danger; while you were talking of the
patient I was firing the oven, therefore he will surely die.” This was the second
of the special disclosures given to medical men.
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A ina hoi ua kii ia aku kekahi kahuna no ka mai, a ina i hiki aku ka mea kii kahuna,
a e kahumu mai ana ke kahuna, a i ole o kekahi mea e ae paha, a ina e noho ana ke
kahuna i ka manawa e kukulu ana ka umu, a i ole, e hoa ia ana paha, alaila, e olelo
auanei ke kahuna lapaau, mahope iho o ka hai ia ana aku o ka mai ia ia e ka mea kii
kahuna, “Ae! mai io!! Aole no e ola ia’u, ua hopo ae la wau. Ina i olelo ole mai nei
oe a pau ka umu i ke kauwewe, alaila, aole e pilikia. Olelo mai nei oe i ka mai, e
hoaa aku ana wau i ka umu, nolaila e make io ana no.” O keia ka lua o ka hoailona
kuwaho a na kahuna lapaau.
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Should these special signs be had at home, other signs would be met with on the way.
As the danger was seen at home through special signs, so would the danger on road
be conveyed through exceptional signs.
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A ina i loaa keia mau hoailona kuwaho i ka hale, e loaa no auanei na hoailona kuwaho
e ae ma ke alanui i ka hele ana. E like me ka ike ia ana o ka pilikia ma ka hale mamuli
o na hoailona kuwaho, pela no auanei e loaa ai ka pilikia i na hoailona kuwaho ma
ke alanui.
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20. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATING TO MEDICAL MEN.
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20. NA HOAILONA MAA O KA OIHANA KAHUNA E PILI ANA I NA KAHUNA LAPAAU.
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In the foregoing section special omens were shown, but not all. In this section customary
signs will be given in full. Many and numerous were the customary signs relating to
the priesthood, and in those signs were indicated right and wrong, danger, fortune
and need.
[90]
Of a canoe dream. This was one of the unfavorable signs relating to the subject of
healing by some people. If a medical man thought of going to treat a patient, if he
had been called upon on the previous day and had resolved to go and heal the person
for whom he was called, if he had a dream the night before in which he saw a canoe,
the medical man would say: “It is not proper for me to go, because there was an unfavorable
dream in the night.” This was a customary sign among this people from ancient times
to the present day, and it is not known when these signs will pass away in the future.
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Ma ka mokuna maluna ae ua hoike ia kekahi mau hoailona kuwaho, aka, aole i pau; ma
keia mokuna e hoike pau ai, na hoailona mau. He nui a lehulehu na hoailona mau e pili
ana i ka oihana kahuna, aia i loko o ia mau hoailona ka pono a me ka hewa, [91]ka pilikia, ka loaa a me ka nele. O ka moe waa. O keia kekahi o na hoailona o ka maikai
ole, i ke kulana lapaau a kekahi poe e ae. Ina i manao kekahi kahuna lapaau e hele
e lapaau no kekahi mai, ina nae ua kii ia mai paha i kekahi la e ae. A manao ua kahuna
nei e hele e lapaau i ka mai i kii ia mai ai, a ina e loaa ka moe uhane i ka po iho,
a he moe waa nae ka mea i loaa i ka po, alaila, e olelo auanei ke kahuna. “Aole e
pono ke hele no ka mea, he moe waa ko ka po.” O keia hoailona, he hoailona maa mau
keia a puni keia lahui mai kinohi mai a hiki i keia manawa. Aole i ike ia ka manawa
e pau ai keia mau hoailona ma keia hope aku.
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This omen did not pertain to the office of healing only, but also to other callings
of the people. It pertained to the offices of a medical man, to agriculture, to fishing,
and other like vocations, for, if a man had intended on a previous day to go fishing,
with the hope of catching some fish, and had made all his preparations for so doing,
and dreamt the night before an unfavorable dream, then the person who made such preparations
for fishing could not go, because there was an unfavorable dream in the night. So
would a person who had hoped to gain personal benefit through some vocation, if he
had a canoe dream after meditating on his expected gain, then he would not succeed
in his intentions.
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Aole keia hoailona i pili wale no ka oihana lapaau, aka, ua pili no kekahi mau oihana
e ae e pili ana i ke kanaka. Ua pili i ka oihana kahuna lapaau, ka oihana mahiai,
ka oihana lawaia, a me na oihana like e ae e pili ana i keia mau oihana. No ka mea,
ina e manao mua ke kanaka i kekahi la okoa e hele i ka lawaia me ka manao e loaa mai
na ia, a ua makaukau mua paha no na lako e lawaia ai, a ina e loaa ka moe waa i ka
po iho, alaila, aole e hiki i ua mea nei i hoomakaukau no ka lawaia ke hele, no ka
mea, he moe waa ko ka po. Pela no ke kanaka e manao ana no kekahi oihana paahana,
e manao ana e loaa ia ia kekahi pomaikai nona, a ina he moe waa ka mea i loaa ia ia
mahope iho o kona manao ana ia mea, alaila, aole no oia e hiki no kana mea i manao
ai e loaa he pomaikai nona.
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21. ANOTHER INTERPRETATION OF A CANOE DREAM.
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21. KEKAHI ANO O KA MOEWAA.
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Supposing that a person was occupied in pleasant reflections without any thought of
being unduly arrested, but such person was suspected of being a criminal or an offender,
and as such was sent for and brought before the king, or landlord perhaps, if he had
a canoe dream the night before being brought before the king, then such person suspected
of being a criminal or offender would say: “I will not be in danger, because a canoe
dream was had in the night, for death lurks in the day, but the night contradicts
it.”
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Ina e noho ana kekahi me ka manao maikai wale no, me kona ike ole i kona mea e hoopaa
wale ia mai ai. Aka, ua manao wale ia aku ua kanaka la he pio a lawe hala paha, a
ma ia ano, ua kii ia aku oia ma kona ano lawehala, a lawe ia i mua o ke alii, a haku
aina paha. A ina ua loaa ia ia ka moe waa i ka po iho, mamua o kona lawe ia ana i
mua o ke alii. Alaila, e olelo auanei ua mea la i manao ia he pio, a lawehala paha,
“Aole au e pilikia ana, no ka mea, he moe waa ko ka po; no ke mea, he make ko ke ao,
a ke hoole mai nei ka po.”
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Supposing a person was sometimes meditating, with hopes only, that he had great lawful
privileges, thinking that he would not be condemned for the offense that he was complained
of before the king, or judge perhaps, and he had a canoe dream in the night, then
the favor would not be obtained by him before the place of judgment. And if these
omens were first revealed to such a person, other signs of a like nature would also
be noticed.
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Ina paha e noho ana kekahi mea a he manaolana wale no kona i kekahi manawa he pono
nui kona, me ka manao ana, aole oia e hoahewa ia no ka hewa ona i hoopii ia ai i mua
o kekahi alii, a lunakanawai paha. Aka, ina he moe waa ka mea i loaa ia ia i ka po,
alaila, aole no e loaa ana ka pono nona i mua o kahi nana e hoahewa mai. A ina hoi
ua ike mua ia keia mau hoailona i kekahi mea, pela no e pili mai na hoailona e ae
e like ana ma keia ano.
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22. ANOTHER VERSION OF A CANOE DREAM.
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22. KA HOAKAKA ANA I KEKAHI ANO O KA MOE WAA.
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Canoe dream means a canoe as seen in a dream. If a canoe was seen in a dream and one
actually boarded it; or if one saw a canoe coming toward or going from him; or a canoe
on dry land, all are related to the canoe dream. Canoe dreams are of two divisions,
favorable and unfavorable. (The unfavorable division of the canoe dream has already
been explained.) The persons, however, who were accustomed to this omen of the office
of healing did not altogether agree upon its interpretation. To some a canoe dream
was auspicious and beneficial, providing it related to property.
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O ke ano o ka moe waa, he waa no ia i ike ia ma ka moe uhane. Ina he waa ua ike ia
ma ka moe uhane ana, ina ua ee maoli i luna o ka waa, ina ua ike aku he waa e holo
mai ana, a e holo aku ana, a he waa e kau ana i ka maloo, ua pili no ia i ka moe waa.
Elua no mahele ana o ka moe waa, he moe waa waiwai, a he moe waa waiwai ole. (Ua hoakaka
mua ia nae ke ano o ka waiwai ole o ka moe waa.) Aole nae he like loa ka manao o na
kanaka maa ma keia hoailona o ka oihana kahuna. I ke kulana o kekahi poe, he maikai
no ka moe waa, a he waiwai no, ke ku nae ia moe waa i ka waiwai.
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23. A FAVORABLE CANOE DREAM.
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23. KEKAHI MOE WAA WAIWAI.
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If in a sleep a canoe dream occurred and the actual hand lifting and launching of
a canoe or canoes from land into the sea and loading it with freight until it was
filled took [92]place, then the person having such a dream would obtain some gain. This benefit from
the canoe dream did not, however, occur except to him who was accustomed to it. It
is the same with all other signs spoken of in this history on the omens of the priesthood.
In the observance of the canoe dream the people did not all agree on its interpretation,
some believing in one thing and some in another. But to those who were familiar with
it, the occurrence of a canoe dream resulted in the non-fulfillment of the things
greatly desired.
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Ina i loaa kekahi moe waa i loko o ka moeuhane ana, ina, ua hapai maoli na lima i
ka waa, a mau waa paha mai ka aina aku a lana i loko o ke kai, a hooili i ka [93]ukana a komo ka waa, alaila o ka mea nana ka moeuhane, e loaa ana no ia ia ka pomaikai.
Aole no e pili wale ana ka pomaikai ma keia moe waa ke ole e maa kekahi no keia moe
uhane. Pela no i na ano hoailona a pau i olelo ia i loko o keia moolelo no na hoailona
o ka oihana kahuna. I loko o ka malama ana o kekahi poe i ka moe waa, aole no i like
ko lakou mau loina, ua kaawale ka kekahi a kaawale ka kekahi poe. Aka o ka mea mau
i kekahi poe, o ka loaa ana o ka moe waa ma ka moe uhane ana i ka po, he nele ka hope
o na mea i manao nui ia.
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24. AN ADVERSE SIGN IN THE PRIESTHOOD.
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24. KEKAHI HOAILONA NELE O KA OIHANA KAHUNA.
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Crossing the hands in the back was one of the signs of adversity in the things that
a person greatly desired for his benefit and prosperity. If a person intended to go
to a place with the hope of obtaining that which he had greatly longed for, if he
met this sign on the road then he had reason to doubt the propriety of journeying
on, and that he had better return. If, however, he should meet this sign twice on
his way, then his thought about adversity vanished, the fulfillment of the wish only
remained, with no reason for doubt and returning back to the house. Crossing the hands
in the back was a recognized omen by the priesthood, from the earliest days to the
present time.
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No ka Opeakua. O keia kekahi o na hoailona no ka nele ma ka mea a ke kanaka e noonoo
nui ai no kona pono, a me ka pomaikai. Ina e manao ana ke kanaka e hele i kana wahi
i manaolana ai e hele, me ka manao e loaa kana mea i manao nui ai, aka, ina e loaa
keia hoailona ia ia ma ke alanui, alaila, ua loaa kona kumu kanalua no ka hele ana,
o ka hoi wale no kona pono.
A ina hoi ua palua mai ka opeakua mua ana ma kona hele ana, ma ke alanui, alaila ua
pau kona manao no ka nele; o ka loaa wale no ka manao i koe, aole kumu kanalua e hoi
hou ai i ka hale. O ka opeakua. (Oia no ka opea ana o ke kanaka i kona mau lima ma
ke kua, he opeakua ia.) He hoailona mau keia o ka oihana kahuna mai kinohi mai o keia
lahui a hiki mai i keia manawa.
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25. OF CROSSING THE HANDS IN THE BACK.
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25. NO KA OPEAKUA.
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If a medical man met one with hands crossed in the back while he was on the way in
the interest of his profession, he would say: “I can not cure the patient.” Doubt
would then come in, resulting in his returning home. If he continued on to the patient’s
house, then he would not treat him; the only thing for him to do was to tell the patient
“I cannot treat you.”
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Ina e loaa ka opeakua i kekahi kahuna lapaau ma ka hele ana i kana oihana, alaila,
e olelo auanei ke kahuna, “Aole e ola ia’u ka mai;” alaila o ke kanalua iho la no
ia, o ka hoi wale no ka pono. A ina i manao e hele i kahi o ka mai, alaila, aole a
ke kahuna lapaau aku. Eia wale no kana, o ka olelo aku i ka mai, “Aole e hana.”
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Supposing that a medical man knew of a complaint, one that he knew could be cured,
being within the range of his possible cures, and if some one was sent to obtain the
medicine for the sick by order of the medical man, and while on his errand should
meet a man on the road with his hands crossed behind his back, the messenger would
say: “I can not go to get the medicine.” If he met that bad omen, yet with that knowledge,
went to get the medicine, when he returned, he would not hide the incident experienced
but would reveal it to the priest. When the priest heard of this adversity he would
remark: “The complaint will not be remedied by the medicine; the ailment is different
and the medicine is different.”
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Ina paha ua ike ke kahuna lapaau no kekahi mai, a he mai e ola ana ma kana ike ana,
a ua ku hoi i na kulana mai a ia kahuna; a ina i kena ia kekahi e kii i laau no ka
mai mamuli o ke kauoha a ke kahuna. A i ke kii ana i ka laau, a ina e loaa ia ia ke
kanaka ma ke alanui e opeakua mai ana, alaila, e olelo auanei ua mea kii laau la,
“Aole e hiki ia’u ke kii i ka laau.” A ina i ike ka mea kii laau i keia hewa, a meia
ike no, kii no i laau. A i kona hoi ana, aole e hiki ia ia ke huna no keia hewa ana
i ike ai, aka, e hai aku no ua mea kii laau la i ke kahuna. Aia a lohe ua kahuna la
i keia hewa, alaila, e olelo auanei ke kahuna. “Aole i ku ke kulana mai i ke kulana
laau, he okoa ke kulana mai, a he okoa ke kulana laau.”
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26. ANOTHER INTERPRETATION OF CROSSING THE HANDS.
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26. KEKAHI ANO O KA OPEAKUA.
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Crossing the hands behind the back is of two kinds; the crossing of the hands by some
other person seen on the road, and the crossing of the hands by a person himself while
walking; these both have the same meaning in their interpretation.
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Elua no ano o ka opeakua. O ka opeakua e pili ana i kekahi kanaka e aku ma ka ike
aku i ke alanui, a o ka opeakua o ke kanaka ia ia iho ma kona hele ana, ua like no
ko laua kulana ma ka hoakaka ana.
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OF A PERSON CROSSING THE HANDS TO HIMSELF.
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KA OPEAKUA O KE KANAKA NONA IHO.
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The crossing of the hands shown here is not quite similar to those already mentioned.
The interpretations of the omens were alike in some things and different in [94]others. There were, however, two particular circumstances to which this crossing of
the hands applied; it appertained either to privation, or to the affliction of the
person crossing the hands. The adepts and those accustomed to the knowledge of the
priesthood express their interpretations as follows: If a person was walking along,
and while doing so on the road crossed his hands behind his back without a reason
for so doing, then the priest of the order of priesthood would say: “You will be found
guilty for the offense that you were complained of, because there was no cause for
your crossing your hands behind your back.” If a person had hopes to himself that
he would be exonerated before a court which made the complaint, or by any man, and
if the crossing of the hands happened through himself while on his way, then vindication
would not be obtained by him, because the omen stood for condemnation.
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Aole i like loa ke ano o keia opeakua, me ka opeakua i olelo mua ia. O ka nana [95]ana nae i na ouli, ua like ma kekahi mau mea, aole like ma kekahi mau mea. Elua nae
ano o ka pili ana o keia opeakua; o ka pili i ka nele i ka pomaikai, a o ka pili i
ka pilikia o ka mea nona ka opeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ike
o ka oihanakahuna penei: Ina e hele ana kekahi kanaka ma kona hele ana ma ke alanui
a opeakua wale iho, me ke kumu ole o ia opeakua ana, alaila, e olelo auanei ke kahuna
o ka oihanakahuna, “E pilikia ana oe no kou hewa, ina he hewa kou mea e hoopii ia
ai, no ka mea, aole he kumu o kou opeakua ana.” Ina e manaolana wale ana no kekahi
ia ia e pono ana oia i mua o ka aha nana i hoopii, a i ole, e kekahi kanaka paha;
a i loaa ka opeakua nona ponoi iho ma kona hele ana, alaila, aole no e loaa ka hoaponoia
nona, no ka mea, ua ku i ka hoailona e hoahewaia ai oia.
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ANOTHER FORM OF CROSSING THE HANDS.
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KEKAHI ANO O KA OPEAKUA.
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If a person was climbing a precipice and had reached a great height, if he crossed
his hands at that time, then the act did not appertain to the omens of the priesthood,
being simply the result of fatigue in climbing; and if an old man or old woman was
seen crossing the hands, old age was accounted as the cause of such act. It was not
applicable to the signs of the order of priesthood. If the person who crossed the
hands happened to be a sickly person, the act was due to his weak condition, and did
not apply to the signs of the order of priesthood. It is the same with other things
of like nature.
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Ina no e pii ana kekahi kanaka i ka pali a ua oi na mile a emi mai paha ka pii ana
i ka pali, a ina e opeakua oia ia wa, alaila, aole i pili ia opeakua ma ka hoailona o ka oihanakahuna, ua pili
no ia opeakua no kona maluhiluhi i ka pali. A ina he elemakule a luahine paha ka mea i ikeia e opeakua ana nona iho, alaila, no kona elemakule a me kona luahine no ia opeakua ana. Aole ia e pili ia opeakua ma ka hoailona o ka oihana kahuna. A
ina no he mea maimai ka mea i opeakua alaila no kona maimai no ia opeakua ana, aole
e pili ia no ko ka oihanakahuna hoailona. Pela no i na mea like a pau.
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27. OF A ONE-EYED PERSON.
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27. NO KA MAKAPAA.
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This was a knowledge of customary signs relating to the priesthood, the principles
and interpretations are the same as the former signs. For if a person thought that
he had a profit, a great privilege perhaps for himself, by traveling, or else in some
way he had reason to hope, if he met a one-eyed man on the road while thus going,
the priest would remark: “It is impossible for him to go where he had hoped; no great
profit would be obtained by him, because he met a one-eyed man.” If a second one-eyed man
was encountered on the road, or more perhaps, then the augury of adversity would not
apply in that case, because the end of want had passed by; ill luck had vanished.
As the signs were related to all profitable callings so was this knowledge related
to the signs of the order of the priesthood.
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O keia kekahi oihana ike o na hoailona maa e pili ana i ka oihana kahuna, ua like
na loina a me na wehewehe ana me na hoailona mua. No ka mea, ina i manao kekahi kanaka
he pomaikai kona ma ka hele ana, a he pono nui paha nona, a i ole, ua manaolana wale
aku ma kekahi ano e ae paha. A ina e loaa ia ia kekahi kanaka makapaa ma ke alanui
ma ia hele ana, alaila e olelo auanei ke kahuna, “Aole e hiki ke hele ma kahi i manaolana
ai, aole e loaa he pomaikai nui nona, no ka mea, ua halawai me ka makapaa.” A ina
i palua ka loaa ana o ka makapaa ma ke alanui, a oi aku paha, alaila, aole e pili
ka hoailona no ka nele ma ia ano, no ka mea, ua hala ka palena o ka nele, ua pau ka
paoa. E like me ka pili ana o na hoailona i na oihana loaa a pau, pela no e pili ai
keia oihana ike ia mau oihana hoailona o ka oihana kahuna.
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28. CALLING FROM BEHIND.
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28. NO KE KAHEA KUAIA.
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This also was a recognized omen of the order of the priesthood relating to unfavorable
and other signs as set forth in former numbers. If a person had very great hopes that
he would derive a great benefit by traveling as he had already planned, and if he
was called by some person from behind, then the priest would say: “It is unfavorable,
and no benefit will be obtained, because of the call from behind.” If a person was
going where he thought he would obtain a blessing or a great benefit, if he was not
called from behind, his trip was considered well and beneficial.
[96]
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O keia kekahi hoailona ike o ka oihanakahuna e pili ana i ka moewaa a me na hoailona
e ae i hoakakaia ma na helu mua. Ina he manaolana nui loa ko kekahi kanaka he pono
nui kona ma kona hele ana e like me kana mea i noonoo mua ai, a ina i kaheaia mai
e kekahi mahope, alaila, e olelo auanei ke kahuna, “O ka moewaa iho la no ia, aole
e loaa ke hele, no ka mea, ua kahea ia mahope.” Ina e hele ana kekahi ma kahi ana
i manao ai, he pomaikai, a he pono nui kona, a ina aole oia e kahea ia mahope mai
alaila, ua maikai ia hele ana, a waiwai no hoi.
[97]
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PRECAUTIONS AGAINST BEING CALLED FROM BEHIND.
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KA MEA E PONO AI O KA HELE ANA I OLE E KAHEA KUAIA.
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On starting to make his intended trip, with the hope of obtaining a great blessing
he should first plan with care to prevent his being called from behind. He should
do thus: When he starts forth he should be very careful of those whom he saw, if they
were old acquaintances. Then he must first come up to those he met and tell them his
destination, and all else pertaining to him or them; and on leaving, first bid them
farewell, and depart. That was the only way to prevent a call from behind. But if
called back by those he first met then it was indeed an unlucky trip.
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I ka hoomaka ana o kekahi e hele i kana wahi i manao ai e hele, no ka manao ana he
pono nui a pomaikai hoi kona ma ia hele ana e noonoo mua oia mamua o kona hele i ole
oia e kahea ia mai mahope, me ka makaala no hoi. Penei oia e hana ai: Aia a hoomaka
aku oia e hale, e makaala loa oia i ka poe ana e ike aku ai, ina nae he poe ua launa
mua, alaila, e hookokoke mua aku oia i ka poe ana e halawai aku ai, me ka hai aku
i kana wahi e hele ai, a me na mea a pau e pili ana ia ia, a ia lakou paha; a manao
e haalele ia lakou, e aloha mua aku, alaila hele, pela wale no e pono ai ke hana i
ole e kahea ia mahope. Aka, ina no i hea houia e ua poe la ana i halawai mua ai, alaila,
he huakai paoa no ia.
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29. OF MEETING A HUNCHBACK.
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29. KA HALAWAI ANA ME KE KUAPUU.
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Meeting a hunchback on the road was one of the omens of the priesthood indicating
destitution and want. If a person was going to where he expected to obtain a great
blessing or a benefit, if he met a hunchback on that trip the priest would say: “This
is a most unfortunate trip; better return; nothing will be gained by going on because
an unlucky hunchback was in the road.” The hunchback met with on such a trip was called
a hahailua hunchback. But should two or more hunchbacks be encountered by a person on such trips
then the unlucky spell ceased. To some, however, the spell continued; all those who
observed the auguries of this nature did not exactly agree.
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O ka halawai ana me ke kuapuu ma ke alanui, oia kekahi hoailona o ka oihanakahuna
no ka paoa (nele). Ina e hele ana kekahi ma kahi ana i manao ai he pono nui, a he
pomaikai hoi, a ina e halawai me ke kuapuu ma ia hele ana, alaila, e olelo auanei
ke kahuna: “He huakai paoa loa keia, e pono ke hoi, aole loaa ke hele, no ka mea,
he moewaa (kuapuu) ko ke alanui.” A o ke kuapuu i loaa ma ia hele ana, ua kapaia;
“he kuapuu hahailua.” Aka ina paha he elua a oi aku na kuapuu i halawai me kekahi
kanaka ma ia hele ana, alaila, ua pau ka paoa. I kekahi poe nae, a i kekahi poe, e
mau ana no ka paoa. Aole no he like loa o na kanaka malama i na hoailona ike o keia
ano.
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30. OF STANDING AKIMBO.
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30. NO KA HOOKUAKII ANA
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This sign of standing akimbo was the resting of the two hands on hips on the right
and left side of a person. If one in this position was seen by a person going out
in the road for what he hoped to obtain, then ill luck would be the result. This sign
did not only apply to a journey but it also applied to gambling crowds, as follows:
If there was a gambling contest, such as stone-hiding, stick-throwing, or bowling,
if one was found standing akimbo the anger of the promoters of the gambling concourse
would immediately be aroused and he would be driven away, because the ill luck (losses)
by such act would fall upon the owners of the gambling joint.
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O keia hoailona he kuakii oia no ke kalele ana o na lima elua ma ka puhaka, ma ka
aoao akau a me ka aoao hema o ke kanaka. Ina ua ikeia keia hoailona ma ka hele ana
ma ke alanui no kana mea i manaolana ai, alaila o ka paoa no ka hope. Aole nae i pili
wale no keia hoailona no ka huakai hele, aka ua pili no no ka aha lealea pili waiwai
kekahi e like me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha, pahee,
a olohu paha. Ina ua ike ia kekahi mea e hookuakii ana, alaila, e huhu koke auanei
ka poe nana ka aha pili waiwai, a o ke kipaku koke no ia; no ka mea, e ili mai auanei
ka paoa (nele) oia hookuakii ana maluna o ka poe nana ka aha pili waiwai.
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31. GOING FORWARD AND THEN TURNING BACK.
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31. NO KA HELE ANA I MUA A HOI HOU I HOPE.
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If a person thought of going to a place where he had intended to go with the hope
of obtaining a benefit or a blessing on that trip, and after passing some fathoms
or a mile perhaps, if he turned back for something forgotten, or some idea or other
reason, then he could not obtain what he had hoped for. This was one of the omens
of the order of priesthood among this people from the earliest days to the present.
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Ina i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao ana e loaa ka
pomaikai a me kona pono ma ia manao ana e hele; a i ka hoomaka ana e hele a hala kekahi
mau anana a mile paha, a ina e hoi hou i hope, no kekahi mea poina paha; a manao i
koe paha, a ma kekahi ano e ae paha; alaila, aole no e loaa ana kana mea i manaolana
ai mamua. O keia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui mai
kinohi mai a hiki i keia manawa.
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32. STUBBING ONE’S TOES.
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32. NO KE KUIA O KA WAWAE.
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This was one of the principal signs of all the recognized omens of the order of priesthood,
and a common occurrence, for if a person thought to go where he had intended, and
if his toes struck [something] while walking, all that he had greatly desired would
not be fulfilled. The interpretations in this are similar to former signs in this
record.
[98]
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O keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a he hoailona
maa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i manao ai e hele, a ina
i kuia kona wawae ma ia hele ana, alaila, o na mea a pau ana i manaolana nui ai e
loaa, aole no e hookoia ana, ua like no na wehewehe ana o keia me ko na hoailona mua
ma keia moolelo.
[99]
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OF INFLAMED EYES.
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NO KA MAKOLE.
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This was one of the signs which had similar interpretation with that of a hunchback
and the one-eyed. For if a person met another who had running sore eyes, no good or
benefit would be obtained if the former was bent on his own benefits and blessings.
All the blemishes of a person like this sign, were regular auguries of the order of
priesthood.
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O keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka makapaa. No
ka mea, ina e halawai ana ka mea e hele ana me ka kanaka makole, aole no he pono a
he pomaikai e loaa i kekahi ma ia hele ana, ina o ka pomaikai a me kona pono kana
i manao ai. O na ano kina a pau o ke kanaka e like ana me keia hoailona, he hoailona
mau no ia no ka oihanakahuna.
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OF A DEFORMED FOOT.
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NO KA WAWAE KUKUE.
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The interpretation of this was the same as the sore-eyed. If a person with a deformed
foot was met with on the road it was a sign of failure, according to the order of
priesthood.
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Ua like pu ka wehewehe ana o keia hoailona me ka makole. Ina ua halawai mai ke kukue
ma ke alanui, alaila, he hoailona no ia no ka nele e pili ana i ka oihanakahuna.
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33. OF THE RAINBOW AND THE RAIN.
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33. NO KE ANUENUE A ME KA UA.
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These are regular symbols of the order of priesthood indicating destitution and prosperity,
privileges and blessings; for to some these were customary signs of want, while to
others they were recognized omens of blessing.
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O keia mau hoailona mau keia o ka oihanakahuna, e pili ana i ka nele, a me ka loaa,
i ka pono a me ka pomaikai, no ka mea, i ka mea maa o kekahi poe, he hoailona no ka
nele keia mau hoailona, a ma ke kulana hoi a kekahi poe, he hoailona no ka pomaikai.
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Supposing that a person or persons were brought as criminals or offenders, and therefore
he or they expected that they would be condemned for the complaint preferred against
them, but while on the way they encountered a shower of rain, or saw a rainbow, great
hopes would come upon the captive that condemnation would not fall on him or them.
On the other hand, if the person supposed to be a criminal or offender had hopes only
that he had a good claim and right, and that he would not be condemned by the court
that had ordered him up, if he met a shower of rain, or a rainbow, then he could not
expect to obtain favorable results on such trip, nor would he be benefited, because
the adverse symbols of the order of priesthood were before him hindering his claim.
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Ina ua kiiia mai kekahi kanaka a mau kanaka paha, no ka mea i manaoia ua pio a ua
lawe hala paha. Alaila a no ia mea, ina ua manaolana ke pio a lawehala paha, e hoahewa
ia ana ia a o lakou paha, ma ia mea i hoopii wale ia aku ai. A i ka hele ana, a halawai
me ka ua ma ke alanui, a i ole he anuenue paha, alaila e manaolana nui auanei ke pio
aole e ili mai ana ia hoahewa ia maluna ona, a o lakou paha. Aka hoi, ina he manaolana
wale no ko kekahi kanaka i manaoia he pio a he lawehala paha, me ka manao he pono
nui kona a he pomaikai paha, a e hoahewa oleia ana paha i mua o ka Aha nana i kauoha;
a ina i loaa i ka ua mamua mai, a he anuenue paha, alaila, aole e manaoia ana, he
pono nui kona ma ia hele ana, aole no hoi he pomaikai, no ka mea, aia i mua ona ka
hoailona o ka oihanakahuna nana e keakea i kona pono.
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34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN.
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34. KEKAHI ANO O KE ANUENUE A ME KA UA.
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From the viewpoint of some medicine-men rain and rainbows were auspicious, for, said
one of the medical priests, “rain is a good thing.” If a medical priest was called
upon to visit a person, and it was raining at the time the patient was being talked
about, it was well, and the medical priest promptly showed a willingness to go and
administer [to the sick] with a confidence that the patient would recover. There were
a few priests, however, who believed in such interpretation of the omens of the order
of priesthood; but in reference to the patient, and the cure, in the opinion of some
medical priests, rain was unfavorable to such complaint as herein mentioned.
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Ma na kulana o kekahi poe kahuna lapaau, he mea maikai ka ua a me ke anuenue, no ka
mea, wahi a kekahi o na kahuna lapaau, “he mea maikai ka ua.” Ina i kiiia mai kekahi
kahuna no kekahi mai, ina he ua i ka manawa e kamailio ia ana ka olelo no ka mai,
alaila ua maikai, o ka aa koke no ia o ke kahuna lapaau e hele e hana, me ka manao
o ke kahuna e ola ana no ia mai. He kakaikahi nae o ia poe kahuna ma ia ano o ia hoailona
o ka oihanakahuna. Aka, o ka mea mau i ke kulana mai, a kulana laau a kekahi poe kahuna
lapaau, he mea hewa ka ua, no ke kulana mai e like me keia.
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If a medical priest was called upon to visit a patient who was not weak, and it should
rain while the conversation in reference to the sick person was in progress, the priest
would say: “The patient will not recover; go back and mourn; it is better to seek
one who can effect a cure, for, the rains indicate tears, interpreting a mourning
for the patient.” Those who were accustomed to this augury of the order of priesthood
would not call upon a medical priest if they encountered a shower of rain on the way,
nor would they send for the remedies if they were in the house when the rains fell.
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Ina ua kiiia mai kekahi kahuna lapaau no kekahi mai, aole nae he nawaliwali, a ina
i ua ia i ka manawa e kamailio ia ana no ka mai, alaila e olelo auanei ke kahuna lapaau:
“Aole e ola ka mai, o hoi a uwe iho, pono ke imi aku i mea nana e hana; no ka mea,
o ka ua, o ka waimaka no ia, he mea e hoike ana i ka uwe aku no ka mai.” A ina no
o ka poe i maa ma keia hoailona o ka oihanakahuna, aole no e hiki ke kiiia ke kahuna
ke halawai ma ke alanui me ka ua, aole no hoi e hiki ke kii i ua kahuna nei ke loaa
i ka ua ma ka hale.
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Of the rain. This was an omen much more favorable than some others. This was the way
a medical priest would answer a call to visit a patient: “You go back; I [100]will come tomorrow. If it rains tonight, there is indeed a complaint and I will come
in the morning; if it does not rain tonight I will not come.” Thus one medical priest
would say providing it was calm at the time that he was talking before instructing
the messenger. Another medical priest would reply, if it was raining at the time that
he was called upon to visit a patient: “You go back; tomorrow I will come. If a calm
prevails throughout this night without rain then I will come; if the rain continues
till morning I will not come.” Such would be the reply of some priests before visiting
and seeing, or treating the patient.
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O ka ua. He hoailona maikai loa keia i oi aku mamua o kekahi mau hoailona e ae. Penei
e olelo ai kekahi kahuna lapaau i kona manawa e kiiia mai ai e hele e lapaau no kekahi
mai: “E hoi oe, apopo wau hele aku. Ina i haule ia e ka ua i keia po, [101]alaila ua mai, kakahiaka wau hele aku. A ina i loohia ole e ka ua i keia po, aole
wau e hiki aku.” Pela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no ia
manawa ana e kamailio la, mamua o kana kauoha ana i ka mea kii kahuna.
A penei e olelo ai kekahi kahuna lapaau, ina he ua ka manawa i kiiia aku ai e lapaau
no kekahi mai: “E hoi oe, apopo wau hele aku, ina i loaa ka malie i keia po a ao,
aole e loohia e ka ua, alaila hele aku wau, a ina he mau no ka ua a ao, aole wau e
hiki aku.” Pela e olelo ai kekahi mau kahuna mamua o kona hele ana e nana i ka mai,
a e hana paha.
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Of the signs relating to the order of priesthood, the opinions of the priests did
not quite agree; some were of one, and some of another opinion. Just as one was familiar
with one sign so was another familiar with another sign.
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Ma na hoailona e pili ana i ka oihana kahuna, aole he like loa o ka manao o na kahuna
ma ia ano, okoa, a okoa ka kekahi; e like me ka hoailona i maa i kekahi, pela no kekahi
e maa ai i na hoailona i maa ia ia.
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OF THE RAINBOW.
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NO KE ANUENUE.
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The rainbow was sometimes called “makole.”22 The views of the priests on this omen of the priesthood did not coincide; in the
judgment of some the rainbow was an auspicious sign if it stood in a favorable position,
while in the opinion of others it was unfavorable if it did not meet the occasion.
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Ua kapaia ke anuenue i kekahi manawa he “makole.” Aole he like loa o ka ike a na kahuna
ma keia hoailona o ka oihana kahuna. Ma ke kulana ike a kekahi poe kahuna, “he maikai
ke anuenue”, ke ku mai i kahi e maikai ai, a ma ke kulana ike hoi a kekahi poe “he maikai ole”,
ke ku no hoi i ke kulana e maikai ole ai.
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This is the reply a medical priest would make if called upon to come and minister
unto a patient: “I will not come today, but you go home and watch this night; if the
makole (rainbow) appears tonight or in the morning then I will not come; but if the night
be clear until daylight, then it is well and I will surely come.” Another priest would
say this regarding the rainbow: “As you are going to watch this evening; if the rainbow
appears I will come to minister unto the sick because it accords with my course of
healing, but if the rainbow arches not till the night is over, then my method is rejected.”
Therefore all auguries of the priesthood mentioned in this account were either for
good or evil and such like.
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A penei i olelo ai kekahi kahuna lapaau, ke kiiia mai e hele e lapaau no kekahi mai:
“Aole wau e hiki aku i keia la, e hoi nae oe, a nana mai i keia po. Ina i ku ka makole
i keia po, a i ole i ke kakahiaka paha, alaila aole wau e hiki aku, aka, i laelae
wale keia po a ao, alaila, ua maikai, o ko’u hele aku ka hoi ia.” A penei hoi e olelo
ai kekahi kahuna no ke anuenue. “Ke hoi la oe, a nana mai i keia ahiahi, i pio anuanei
ke anuenue, alaila hele aku wau e hana i ka mai, no ka mea, ua ku i ka’u kulana lapaau.
Aka hoi i pio ole ke anuenue a ao wale keia po, alaila ua hooleia ka’u hana.” Nolaila,
o na hoailona a pau o ka oihanakahuna i oleloia i loko o keia moolelo, he maikai,
a he ino, a pela aku.
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35. OF THE EXCREMENTS.
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35. NO KA HANALEPO ANA.
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This was one of the auguries which opposed benefits or blessings; right or wrong,
the serf or the free; life or death, according to the conceptions of some who were
endowed with the priesthood. Thus: If a priest was called to visit a patient, or for
some other purpose; and while on the way to the patient if he came across this sign,
he could not go to minister unto any patient, because this augury of the priesthood
stood forth. But if one supposed that he had a good claim, or a benefit at some place,
thinking that he would receive a blessing or a benefit at such place as he had hoped,
and while on the way he came across this sign, then it would be plain to him that
his expectations would not be realized, because he had already met with that which
would hinder his progress. This, however, did not apply to a person expecting to receive
that which he hoped for in another island, or different district, but to the neighboring
places only.
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O keia kekahi o na hoailona nana e hoole mai ka pono a me ka pomaikai, ka hewa a me
ka pono, ke pio a me ka lanakila, ka make a me ke ola, mamuli o ka ike a kekahi poe
o ka oihana kahuna. Penei: Ina paha ua kiiia mai ke kahuna no kekahi mai, a i ole,
no kekahi ano e ae. Aia a hele aku ke kahuna no ka mai, a i halawai oia me keia hoailona,
alaila, aole e hiki ia ia ke hele no ka lapaau i kekahi mai, no ka mea, ua ku keia
hoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he pono nui kona, a he pomaikai
paha ma kahi e, me ka manao ana he pono, a he pomaikai e loaa mai ana ia ma kahi ana
i manao ai e loaa; a i kona hele ana a ma ke alanui loaa ia ia keia hoailona, alaila
e maopopo auanei ia ia, aole e hookoia ana kona manaolana, no ka mea, ua loaa mua
ia ia ka mea nana e keakea i kona hele ana. Aole nae e pili keia no ka mea e manao
ana e loaa ma kahi e no ka mokupuni kaawale aku, a apana e paha; aka ua pili no no
kahi kokoke.
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If one had been brought to account for transgression, and he felt that he would be
condemned before the king or court, and if, while on the way he labored with excrement
then he knew that he would not be found guilty. On the other hand, if a person who
always [102]had a favorable impression of himself and was confident that his innocence would be
established before the king or court, and should labor with excrement while on the
way, he would not obtain his claim. In the opinion of some, however, this was a favorable
sign; as some of the auguries heretofore shown were favorable so was this one.
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A ina hoi ua kiiia mai kekahi no kona hewa, a e manaolana mau ana oia e hewa ana i
mua o ke alii a me ka aha paha; a ina i ka hele ana, a pu’a hanalepo oia ma ke alanui,
alaila, e manao auanei oia aole e hewa ana. A ina hoi, he pono wale [103]no ka noonoo mau ana o kekahi ia ia, a me kona kuko nui, e oia mau ana kona pono i
mua o ke alii a me ka aha lunakanawai paha. A ina i puua hanalepo oia ma ke alanui,
alaila, aole e loaa kona pono ma ia hele ana. Aka hoi, ma ka manao o kekahi poe no
keia hoailona, he maikai no, e like me ka maikai o na mea i hoike ia ma na hoailona
mua, pela no ka hoakaka no keia hoailona.
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36. OF BANANAS.
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36. NO KA MAIA.
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This was one of the signs which indicated denial of benefits and great blessings of
some people, the wrong or the right, or other condition. If while one was walking
on his way hoping to receive some blessing for himself thereby and should meet a person
with bananas, he would obtain no great blessing or benefit by thus encountering the
banana. The interpretations of this sign were similar to those of the sightless and
the canoe dream. These three were similar in their significations. This was what some
people declared: “If preparations were made with the idea of going fishing this evening,
but while on the way a sightless person was met, this made it unfavorable.”
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O keia kekahi o na hoailona nana e hoole mai ka pomaikai a me ka pono nui o kekahi
poe, a ina he hewa, a ina he pono, a ina ma kekahi ano e ae. I ka hele ana o kekahi
ma kahi i manao ai e hele, me ka manao e loaa ka pomaikai nona iho ma ia hele ana,
ina e halawai aku me ke kanaka e hele mai ana me ka maia. Alaila, aole e loaa he pono
nui, a he pomaikai paha ma ia halawai ana me ka maia. Ua like na loina o na wehewehe
ana o keia hoailona, me ko ka makapaa a me ka moewaa, akolu keia mau hoailona i like
ma ko lakou kamailio ana. Penei i olelo ia e kekahi poe: “Ina manao hoi ka hoomakaukau
o keia ahiahi e iho i ka lawaia, o ka iho aku nei no ia, e noho mai ana ka makapaa
mamua, o ka moewaa iho la no ia.”
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And if bananas were met with on the way, ill luck was attributed to it, and this was
what some said: “No luck will be obtained in going, for I had a banana dream.” Others
would say further: “Nothing will be obtained, for a sightless person is in the way.”
These were the usual expressions of those who were accustomed to those signs.
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A ina hoi he maia ka mea i loaa ma ia hele ana, alaila, lawe mai la ke kamailio ana
ia mea no ka moewaa. A penei hoi i oleloia e kekahi poe: “Aole e loaa ke hele, he
moe maia ka’u.” A penei hou “Aole e loaa, he makapaa ko mua.” A pela wale no e olelo
mau ai ka poe maa ma keia mau hoailona.
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TO PREVENT ILL LUCK FROM BANANAS.
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KA MEA E PAU AI KA PAOA NO KA MAIA.
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This was the only preventative of ill luck when banana was encountered on the way,
as told by some of those of the order of priesthood: If the banana was met with on
the road by a person who was walking, on coming up to it, it was necessary to touch
it with the hand, or else take hold of it properly and lift it without looking back
at it; that was the only way to overcome that sign to some people, providing they
were accustomed to it; but with others no sanction would be given for such annulment
when met with in the road.
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Penei wale no e pono ai ke halawai me ka maia ma ke alanui i oleloia e kekahi poe
o ka oihanakahuna. Ina ua loaa ka maia i kekahi ma ke alanui ma ka hele ana, aia halawai
aku me ka maia, e pono ke hoopa aku ka lima, a i ole, e hopu pono aku paha i ka maia,
a haalele aku, me ka alawa ole aku i hope, alaila, pela wale no e pau ai ka paoa oia
hoailona i kekahi poe nae, ke maa ma ia ano; a i kekahi poe, aole e loaa iki ana ka
hoaponoia no kela hoailona ke loaa ma ke alanui.
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37. OF A BANANA DREAM.
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37. NO KA MOE MAIA.
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This was one of the most potential auguries of the priesthood, recognized by all classes,
including those who were not learned in the profession. The interpretation of this
omen was similar to those of the auguries heretofore mentioned. No approval23 of it could be obtained.
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O keia kekahi o na hoailona mana o ka oihanakahuna e pili ana i na kahuna a pau, a
me ka poe i ao ole i ka oihanakahuna. Aka, ua like no ka wehewehe ana o keia hoailona
me ko na hoailona mua ae nei. Aole no e loaa ka hoapono ia o keia hoailona.
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The banana dream. This was bananas seen in a dream at night, or day, the result of
which dream during sleep was unfavorable. As for example: If one intended to go fishing,
or tilling ground, or to minister unto the sick, or otherwise in relation to benefit
and blessing, if a banana dream was had in the night, then it was useless to go; no
good or benefit would be obtained by such venture because he had a banana dream. And
this was what some declared of this dream: “I can not go because I had a banana dream;
nothing would be obtained by my going.”
[104]
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O ka Moe Maia. He maia no ia i ikeia ma ka moe uhane ana i ka po, a i ke ao paha.
A o ka hope o keia moe uhane ke loaa ma ka moe ana, he nele. E like me keia: A manao
kekahi e hele i ka lawaia, a mahiai paha, a he lapaau paha, a ma kekahi ano e ae e
pili ana i ka pomaikai a me ka pono; a ina he moe maia ka mea i loaa i ka po, alaila,
he mea makehewa ke hele, aole no e loaa he pono, he pomaikai, ma ia hele ana, no ka
mea, he moe maia kana. A eia ka olelo a kekahi mea no keia moe uhane, “Aole wau e
hiki, no ka mea, he moe maia ka’u. A hele aku auanei, loaa.”
[105]
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DREAMING OF A BLIND PERSON.
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HE MOE UHANE MAKAPAA.
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Ill luck did not follow only by meeting a sightless person in the road during the
day, but meeting with such a person in a dream was also a sign of failure to obtain
the object greatly desired. As in the interpretation for the banana dream so would
the interpretation of this augury in a dream be applied. In the same manner were the
hunchback, the lame, the crooked footed, or others of a like nature met with in a
dream.
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Aole o ka halawai wale no me ka makapaa i ke ao ma ke alanui kekahi loina nele o ka
makapaa. O ka halawai ana me ka makapaa ma ka moe uhane, kekahi kumu hoomapopo no
ka nele o ka mea i manao nuiia. E like me ka wehewehe ana no ka moe maia, pela no
keia hoailona ma ka moe uhane. A pela no ke kuapuu, a oopa, ka wawae kukue, a kekahi
ano e ae e like ana me keia, ke loaa ma ka moe uhane.
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38. OF THE MUD-HEN24 (ALAE).
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38. NO KA MANU ALAE.
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This was a deity to some people, and it was a sign of warning that death would happen
to some person, because, where there were many houses, as in Honolulu, and in places
occupied by the people, there would the work of the mud-hen be shown. For example:
If a mud-hen clucked on one side, a person on the other side would surely die; and
if it clucked in the uplands, some of those in the lowlands would die. Some of those
endowed with the order of priesthood thus declared, when they heard the clucking of
the mud-hen: “Some persons will soon die; the mud-hen is clucking. If it continues
clucking again and again until the voice is hoarse, some person will then die.” These
were regular omens of death.
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O keia kekahi o na akua o kekahi poe. Aka, he hoailona nae keia e pili ana i ka hoike
mai “e make ana kekahi kanaka.” No ka mea, ma na wahi lehulehu o na hale e like me
Honolulu, a ma na wahi e noho ia ana e na kanaka, malaila e hoikeia ai ka hana a ka
manu alae. Penei: Ina e ke’u ka alae ma kekahi aoao, alaila, e make auanei ke kanaka
o kekahi aoao; a ina mauka ke kani ana o ka alae, e make auanei kekahi poe o kai.
Penei i olelo ia e kekahi poe o ka oihanakahuna, ke lohe aku nae e kani ana ka alae.
“He make koe o kekahi poe, ke kani mai nei ka alae. Oi kani mai auanei, a kani hou,
a hano ka leo, o ka make no hoi ia o kekahi.” He mau hoailona mau keia e pili ana
i ka make.
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39. OF HIGH SEAS AND FLOOD.
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39. NO KE KAI NUI, A ME KA WAIKAHE.
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These were important signs with the order of priesthood relating to the chiefs, for
if these events occurred at certain times the high priest declared: “A great peril
to a ruling chief will be the sequel to this high sea, or great flood, if such occurred
at the time; it will be the death of a king, or if not the death of a king then the
overthrow of the government.”
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O na hoailona nui keia o ka oihanakahuna e pili ana i na ’lii, no ka mea, ina e hiki
keia mau hoailona i kekahi manawa, alaila e olelo auanei ke kahuna nui, “He poino
aku no kekahi alii aimoku ka hope o keia kai nui, a i ole, o ka waikahe nui paha,
ina he waikahe nui ka mea e hiki ana i kekahi manawa. O ka make o kekahi alii, a ina
aole e make kekahi alii, alaila, he auhulihia ka hope.”
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AUGURY OF THE HIGH SEA IN RELATION TO KINGS.
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KE ANO O KE KAI NUI E PILI ANA I NA ’LII.
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If a high sea happened at some time, the like of which was not seen before, as a tidal
wave (like the Flood); or, if a tidal wave was not seen, only a great, high sea which
threw up the white sand inland, unlike anything of the kind before, a high priest
of the order of priesthood would declare: “A great chief will soon die; and if no
chief shall die after this, then the overthrow of the kingdom will be the sequel to
this high sea.” In like manner was a tidal wave. If a tidal wave occurred their predictions
were similar on this omen of the order of priesthood with reference to chiefs.
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Ina paha i ikeia kekahi kai nui i kekahi manawa, aole nae i ike ia mamua ke kai nui
e like me ia, ina he kai hoee (ano kaiakahinalii); a ina aole he kai hoee ka mea i
ike ia, he kaikoo nui paha, ku ka punakea i uka, aole nae he kaikoo mamua e like me
ia, a penei i olelo ia e kekahi kahuna nui o ka oihanakahuna. “He make aku koe o kekahi
alii nui ma keia hope aku, a ina aole he alii e make ma keia hope aku, alaila he auhulihia
ka hope o keia kaikoo.” A pela no ke kai hoee, ina he kai hoee ka mea e ike ia, ua
like no ko laua kilokilo ana ma keia hoailona o ka oihanakahuna e pili ana i na ’lii.
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An Incident: About A.D. 1836, a high sea occurred, the like of which had never been
seen before. At that time Kaili was living at Lamaloloa, in Kohala, when the writer
of this account was thirteen years of age. At that time Kaili predicted of this great
sea, he being a man taught in weather prophecy, of chiefly rank on the side of Kalaimoku.
This is what he prophesied: “A chief will soon die,” and shortly afterwards, Naihe,25 a chief, died at Kaawaloa.
[106]
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He Olelo Hoohalike. Ma ka M. H. 1836 paha, ia manawa ka ikeia ana o kekahi kaikoo
nui. Aole i ikeia kekahi kaikoo nui mamua aku e like me ia; ia manawa, e noho ana
o Kaili ma Lamaloloa, Kohala, i ka umikumamakolu o na makahiki o ka mea nana i kakau
keia moolelo. Oia ka wanana ana a Kaili no ia kaikoo nui; he kanaka ua aoia i ke kilokilo
lani, he kanaka kaukaualii no, e pili ana ma ka aoao o Kalaimoku. A eia kana olelo:
“He make koe o kekahi alii,” a mahope iho o keia manawa, make iho la o Naihe, kekahi
alii, ma Kaawaloa.
[107]
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Again: About A.D. 1840, a great tidal wave occurred, at which the death of Keaweikekahialiiokamoku
took place. That tidal wave was felt in severity at Hilo. Such are similar incidents
of the signs.
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Eia hou: Ma ka M. H. 1840 paha, ua ike ia kekahi kai hoee nui ia manawa, oia ke kai
i make ai o Keaweikekahialiiokamoku, ma Hilo nae kahi i ike ia ai ia kai hoee. (Kaiakahinalii.
Pela ka hoohalike ana no keia mau hoailona.)
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40. SWARMING FISH.
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40. NO KA IA KU.
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These also were signs of the order of priesthood relating to chiefs. If a swarm of
fish was seen sometime, a swarm greater than was ever seen before, or if the fish
had stranded on dry land, or simply died in the sea, the chief priest of the order
of priesthood would declare: “A [new] ruling chief is the meaning of this swarm of
fish.” (Just as happened at [the death of] Nahienaena and also Kaahumanu).
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O keia kekahi hoailona o ka oihanakahuna e pili ana i na ’lii. Ina e ike ia kekahi
ia ku i kekahi manawa, he ia ku i oi aku mamua o na ia ku i ike ia, i na ua pae wale
ae ka ia ma ka maloo, a ina ua make wale ma ka moana paha; alaila e olelo auanei ke
kahuna nui o ka oihanakahuna, “He Alii Aimoku ka hope o keia ia ku.” (E like me ka
ia ku ia Nahienaena, a me Kaahumanu.)
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OF AN ECLIPSE OF THE MOON AND SUN AND STARS.
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NO KA MAHINA POULI, A ME KA LA POULI, A ME NA HOKU.
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These were signs of the priesthood relating to great chiefs and their relatives. If
any of these signs were seen sometimes, the death of a chief was the result. An eclipse
of the moon was sometimes alluded to as “The moon is consumed by the gods.” In like
manner reference was made to sun, and star.
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O keia kekahi mau hoailona o ka oihanakahuna e pili ana i na ’lii nui, a me ko lakou
koko. Ina ua ike ia kekahi o keia mau hoailona i kekahi manawa; alaila, o ka make
o kekahi alii ka hope o keia mau hoailona. (Ua oleloia ka mahina pouli i kekahi manawa,
“Ua pau ka mahina i ke Akua.” Pela ka la, a me ka hoku.)
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OF AN AUREOLA.
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NO KA LUAKALAI.
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The halo which sometimes surrounds the sun and the moon was called by the people a
luakalai26 (aureola). If an aureola was seen encircling the sun or the moon, then a dead chief
would be the sequel. So the priests of the order of priesthood declared.
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O ka poai e hoopuni ana i ka la a me ka mahina, ua kapaia e keia lahui he luakalai.
Ina ua ikeia kekahi luakalai e hoopuni ana i ka la, a i ka mahina paha, alaila, he
alii make ka hope; pela na kahuna o ka oihanakahuna e olelo ai.
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OF THUNDER.
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NO KA HEKILI.
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This was one of the signs which predicted the death of a chief. It did not, however,
apply to the thunderbolt at its proper time. When a clap of thunder occurred out of
its proper time, or a dry thunder27, then only would the priest declare: “A dead chief will be the sequel of this dry
thunder.”
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O keia kekahi hoailona e hoike ana i kekahi alii make; aole nae i pili keia hoailona
no ka hekili kui i kona manawa mau. Aia no a kui ka hekili i ka manawa kupono ole
no ke kani, a he hekili pa-malo paha o ke kani ana, alaila, e olelo auanei ke kahuna.
“He Alii make ka hope o keia hekili pa-malo.”
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OF THE PRIEST.
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NO KE KAHUNA.
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If the priest knew of these signs he could not declare these things before the chiefs
if they referred to them. Only when the king inquired the interpretations of these
signs, and the meaning thereof, would it be safe to declare them; for, if the priest
spoke of his translation regarding these signs, the king’s own attendant would command28 a priest for so doing.
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Ina paha ua ike ke kahuna i keia mau hoailona, alaila, aole e hiki ia kahuna ke olelo
hoike i mua o na ’lii i keia mau mea, ke ku i ka hailona alii. Aia no a ninau mai
ke alii i ke ano o ia mau hoailona, a me ka hope o ia mau hoailona, alaila pono ke
olelo ae. No ka mea, ina e olelo ke kahuna i kona ike ma keia mau hoailona, alaila
o na kahu ponoi o na ’lii ke kii mai i ke kahuna e hana pela.
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41. REGULAR SIGNS OF GREAT CHIEFS.
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41. NA HOAILONA MAU O NA ’LII NUI.
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There were many regular signs of the order of priesthood relating to the great chiefs
in ancient times through the knowledge of the omen readers, or the counselors.
[108]
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He nui na hoailona mau o na alii nui e pili ana i ka oihanakahuna i kela manawa, mamuli
o ka ike a ke kahuna kilokilo lani a me ke kakaolelo paha.
[109]
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A PILLAR OF CLOUD.
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NO KA PUNOHU.
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If a pillar of cloud appeared on the ocean or over the land, the counselors of the
king knew that such cloud portended the coming of a great chief; perhaps a king. This
sign did not, however, apply to a place where the chiefs regularly resided; only when
a king went from place to place would this sign be seen. For instance: If a priest,
or a counselor resided in Hawaii and a pillar of cloud was seen on the ocean, the
priest would exclaim: “Who can this chief be now coming on the ocean? He is a great
chief.”29
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Ina e ku ka punohu i ka moana a i ka aina paha, alaila e maopopo auanei i na kakaolelo
o ke alii, he alii nui ka mea nona kela hoailona, he alii aimoku paha. Aole nae e
pili keia hoailona ma kahi e noho mau ai na ’lii. Aia a hele aku ke alii ma kahi e
aku, malaila e ike ia ai keia hoailona. Penei: Ina paha i Hawaii ke kahuna kahi i
noho ai, a i ole ke kakaolelo paha, a ina i ikeia ka punohu i ka moana, alaila e olelo
auanei ke kahuna, “Owai la keia alii e holo mai nei i ka moana? Eia la he alii nui.”
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OF THE CENTRAL SIGN (ONOHI).
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NO KA ONOHI.
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This was a mist on the crest of the clouds encircled by dark clouds; a mist in which
the colors of the rainbow were mingled. This was called an onohi30 by the counselors of the king, and was one of the signs relating to royalty belonging
to the order of priesthood.
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Ka Onohi. He wahi ua no ia maluna pono o na ao, i hoopuniia e na aopolohiwa; he wahi
ua i huipuia e na waihooluu o ke anuenue. Ua kapaia aku ia e na kakaolelo o ke alii,
he onohi. O keia kekahi o na hoailona alii e pili ana i ka oihanakahuna.
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OF BLOOD RAIN.
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NO KA UA KOKO.
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This was one of the signs of royalty. It was called red rain as also blood rain, whether
on land or on the ocean. Whenever a red rain was seen on land or sea, then a priest
would remark: “I wonder who will be the chief that will die, as foretold by this red
rain?” The interpretations of this sign, in relation to the chiefs were many, concerning
the demise, or the birth of a chief, or, of the approach or departure of a chief.
These signs, such as the clappings of thunder, the flashings of lightning, and the
rain and wind on the ocean were all signs of royalty and pertained either to a dying
chief, a traveling chief, or the birth of a chief. These signs do not appear every
day, being only seen at their proper time for such revelation.
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O keia kekahi o na hoailona alii. He ua ula kekahi olelo ana o ka uakoko, ina ma ka
aina, a ina ma ka moana. Ina e ike ia kekahi uakoko ma ka aina a ma ka moana paha,
alaila, penei i oleloia e kekahi kahuna. “Owai la ke alii e make ana i keia uakoko?”
He nui na ano o keia hoailona e pili ai i na ’lii, ina he alii make, a i ole, he alii
hanau paha, a i ole he alii e hiki mai ana paha, a i ole e hele aku ana paha. O keia
mau hoailona alii, ua like no ia me ke kui ana o ka hekili, a ma ke olapa ana o ka
uwila, a me ke kualau ma ka moana, he mau hoailona alii lakou a pau, ina he alii make,
alii hele paha i ka huakai, a i ole, he alii hanau paha. Aole no e hiki wale ana keia
mau hoailona i na la a pau, aia no a hiki i ka manawa e kupono ai no ia mau hoailona,
alaila ike ia aku la.
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42. OF THE MASSAGE31 PRIEST.
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42. NO KE KAHUNA HAHAPAAOAO.
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This was one of the divisions relating to the medical priests of the order of priesthood.
These priests have their own particular knowledge and as a result other priests know
not the attainments of the massage priest, because the skill of a massage priest included
a knowledge relating to the bones of the sick32, and he could explain the ailment which would appear at some future time.
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O keia kekahi o na mahele e pili ana i na kahuna lapaau o ka oihanakahuna. He mau
oihana ike no ka keia poe kahuna; a ma keia ano, ua ike ole na kahuna e ae i ka oihana
ike a ke kahuna hahapaaoao. No ka mea, o ka ike o ke kahuna hahapaaoao, he ike kona
i ka mai e pili ana i na iwi o ka mea e mai ana, a he hiki ia ia ke hoakaka mai i
ka mai e hiki aku ana mahope.
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A massage priest could feel all over the body of a new-born babe, on account of which
he was called a massage priest. The work of the massage priest did not pertain very
much to adults; he could, however, tell the nature of the disorders or complaints,
explaining fully the cause of the same, and he himself would prescribe the proper
remedy to give the sick.
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O ke kahuna hahapaaoao, he hiki ia ia ke haha i ke kino a puni o ke keiki hanau hou,
a mamuli o ka haha ana i na keiki opiopio oia i kapaia ai he kahuna hahapaaoao. Aole
no e pili nui ana na hana ana a ua kahuna hahapaaoao la i na kanaka makua. Aka, he
hiki i ua kahuna hahapaaoao la ke hoike i ka mai a mau mai, me ka hoakaka lea ana
i ke kumu o ka mai, a na ua kahuna hahapaaoao la e olelo i ka laau kupono e haawi
aku ai i ka mai.
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There were not very many remedies used by the massage priest for the ailments his
profession was qualified to treat, like that of the regular medical priests; nor did
[110]he have auguries like them. His knowledge of complaints was by massage; by feeling
the bones and the arteries, and in that way only.
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Aole no he nui loa na laau a ke kahuna hahapaaoao e hana ai, no ka mai i ku i kana
oihana, e like me ke ano o na kahuna lapaau maoli. Aole no he hoailona ike a [111]ke kahuna hahapaaoao e like me ko na kahuna lapaau maoli. Aia no ka hoailona ike a
ke kahuna hahapaaoao ma ka haha ana i ka mai i loko o ka iwi a me na aakoko, a malaila
wale no.
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43. KNOWLEDGE OF THE MASSAGE PRIEST.
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43. KA IKE O KE KAHUNA HAHAPAAOAO.
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Whenever the massage priest commenced the work of his calling he would feel all over
the body, and if the complaint was found in an artery he would say: “Your ailment
is in the artery.” And so it would be if the ailment was found in the bones. He could
discourse on the complaints of the bones. A massage priest would sometimes say: “If
this ailment continues in the artery, death will be the result.” In the same way would
he know of death if the ailment was found in the bone.
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I ka manawa e hoomaka ai ke kahuna hahapaaoao i kana oihana, e haha no oia ma ke kino
a puni, a ina ua loaa ka eha ma ke aakoko, alaila, e olelo auanei ke kahuna, “Aia
i ke aakoko kou mai.” A pela no i ka mai ke loaa ma ka iwi. He hiki i ua hahapaaoao
la ke olelo no ka mai i ka iwi. Ua olelo kekahi kahuna hahapaaoao i kekahi manawa:
“Ina e mau keia mai i ke aakoko, alaila o ka make ka hope.” A pela no oia e ike ai
i ka mai make ke loaa ka mai i ka iwi.
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If the complaint was located in the bone, and he found that a bone was broken, and
had been in that condition for some years, if the massage priest felt the body and
found such a disorder, then he would inquire: “Did you have a fracture of the bone?”
The reason for this inquiry by the priest was because he knew that a bone was fractured.
Sometimes the massage priest would ask: “Did you not fall from a precipice, or from
a tree, or from a horse?”
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Ina e loaa ka mai i ka iwi, a ina ua ike oia ua hai kekahi iwi, a he mau makahiki
ka loihi oia hai ana, a haha aku ke kahuna hahapaaoao, a loaa ka mai i like me ia,
alaila e ninau auanei ke kahuna hahapaaoao, “Aole anei oe i hai?” Eia ke kumu o ka
ninau ana o ke kahuna, no ka mea, ua ike ua kahuna hahapaaoao la ua hai ka iwi. Ua
ninau iho ke kahuna hahapaaoao i kekahi manawa. “Aole anei oe i haule i ka pali, i
ka laau paha, i ka lio paha?”
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The young or new-born babes were for the most part taken before a massage priest,
as some people supposed, “in order to cure the ailment in childhood, lest it grow
upon them to develop when he becomes man grown.”
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O na keiki opiopio hanau hou na mea lawe nui ia i mua o ke kahuna hahapaaoao, wahi
a kekahi poe; “i pau ka mai i ka wa kamalii, i ole e ulu ke paaoao mahope aku ke hiki
i ka manawa e kanaka makua ai.”
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44. OF THE HOOUNAUNA (SENDING)33 PRIEST.
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44. NO KE KAHUNA HOOUNAUNA.
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The hoounauna priest was one who sent an evil spirit into a person not afflicted by
disease. He was the keeper of the evil spirit or spirits.
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O ke kahuna hoounauna, he uhane ino no ia i hoouna ia i loko o kekahi kanaka i loohia
ole e ka mai. Aka o ke kahuna nana i hoounauna, oia no ke kahu o ka uhane ino a mau
uhane ino paha.
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Evil Spirits. They were gods of the hoounauna priest. If the keeper were to send his gods (the evil spirits) to go and heal a patient,
then the healing gods would all go on such service in accordance with the order of
the keeper of the gods. The hoounauna priesthood was one of the divisions of the order of medical priests, though they
did not practice with medicines, because these priests never kept any such. A priest
of this class had only one remedy, which was the awa.
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O ka Uhane Ino. He mau akua no ia o ke kahuna hoounauna, ina he hoouna ka ke kahu
i kona mau akua (uhane ino) e hele e hoola i ka mai, alaila e pau auanei na akua e
hoola i ka mai, mamuli o ke kauoha a ka mea nona ke akua.
O ke kahuna hoounauna, oia no kekahi mahele o na kahuna lapaau. Aole nae e hana ana
keia kahuna ma ka laau, no ka mea aole he laau a keia ano kahuna, hookahi no laau
a keia kahuna, he awa.
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The practices of an hoounauna priest are not as plain as that of other priests, except this; the hoounauna priest had only the following course to pursue: Supposing that the said hoounauna priest was called to heal a patient, he would go only to ascertain the nature of
the complaint, and discovering it, he would declare that awa was the first thing to be sought; that when the awa was obtained the hoounauna priest was the only one to drink thereof, for the proper performance of his work.
The following was what some people said: “Drink the awa that the ancestral spirits (evil spirits) may be pacified.” Then the hoounauna priest, before he drank his cup of awa, would enjoin his gods to go and heal the patient. If one person was envious of another,
the hoounauna [112]priest was summoned to send the gods to go and impart sickness and death upon the
envied by another.
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Aole i maopopo na hoailona ike a ke kahuna hoounauna; e like me na kahuna e ae. Aka,
penei wale no e hana ai ke kahuna hoounauna: Ina paha, ua kiiia mai ua kahuna hoounauna
nei e lapaau no kekahi mai, alaila, e hele wale no ke kahuna hoounauna e nana i ke
ano o ka mai, a ike, alaila, e olelo aku oia i awa ka mea e huli mua, a loaa ka awa,
alaila na ke kahuna hoounauna wale no e inu ka awa i mea e pono ai kana hana. A penei
i olelo ia e kekahi poe: “E inu i ka awa i laka mai na aumakua” (uhane ino). Alaila,
o ke kahuna hoounauna; mamua o kona inu ana i ka apu awa, e kauoha no oia i kona mau
akua e hele e hoola i ka mai. A ina hoi, ua loaa ka manao [113]ino i kekahi mea, alaila, e kiiia no ke kahuna hoounauna, e hoouna aku i na akua e
hele e haawi i ka mai a me ka make maluna o ka mea i manao ino ia e kekahi.
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This priest was one of the most dreaded of the priests of the order of priesthood.
These priests were feared as much as the anaana and hoopiopio34 priests. If an hoounauna priest was seen to enter a house, great apprehension would come upon some people,
because this class of priests in the order of priesthood was called “the priests of
Milu.”35
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O keia kahuna kekahi kahuna makau ia o na kahuna o ka oihanakahuna. Ua like ka makau
ia o keia mau kahuna, me ko na kahuna anaana, kahuna hoopiopio. Ina e ike ia kekahi
o na kahuna hoounauna e komo ana i kekahi hale, alaila e kau auanei ka weli o kekahi
poe, no ka mea, ma keia ano kahuna, o ka oihanakahuna, ua kapaia o ke “kahuna a Milu.”
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45. OF THE HOOKOMOKOMO (ENTERING) PRIEST.
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45. NO KE KAHUNA HOOKOMOKOMO.
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This was one of the priests enrolled as a class of the order of priesthood. The calling
of the hookomokomo priest was the same as that of the hoounauna priest; the former, however, did not relate very much to the healing of the sick.
The principal work of this priest consisted in taking the life of another, a sick
person perhaps, thus: Supposing that a person was envious of another, he then would
summon an hookomokomo priest to impose death upon the envied one.
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O keia kekahi o na kahuna i helu pu ia i loko o ka papa helu o ka oihanakahuna. Ua
like no nae na oihana a ke kahuna hookomokomo me ke kahuna hoounauna, aole nae i pili
nui ka oihana kahuna a ke kahuna hookomokomo i ka hoola i ka mai. O ka mea nui a keia
kahuna, oia no ka lawe ana i ke ola o kekahi kanaka okoa, a kanaka mai paha. Penei:
Ina paha ua manao ino kekahi i kekahi, alaila, na ka mea i manao ino e kii i ke kahuna
hookomokomo, e hookomo aku i ka make maluna o ka mea i manao ino ia.
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The hookomokomo priest had gods, in the same manner as the hoounauna priest. He did not have any auguries as the medical priest had. The regular custom
with him was the use of the awa, which was the only thing to be partaken of before the gods were sent on their errand
[of death].
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He mau akua no ko ke kahuna hookomokomo, e like no me na akua o ke kahuna hoounauna.
Aole no he mau oihana lapaau. O ka mea mau i keia kahuna, o ka awa; oia wale no ka
mea e hana ai mamua o ka hookomokomo ana i na akua.
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46. OF THE MAKANI (MYSTIC) PRIEST.36
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46. NO KE KAHUNA MAKANI.
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This was one of the divisions of the order of priesthood, relating to medical priests.
But it was not like the prophesying divisions regarding auguries; these the mystic
priest did not possess, as the medical priest did. This priest had not even a healing
calling. Awa was the principal element with him, and what was mentioned regarding the sending
priest, the same applies to the mystic priests.
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Oia kekahi o na mahele o ka oihanakahuna e pili ana i ke kahuna lapaau. Aka, aole
i like ma na oihana ike, aole no he mau hoailona ike a ke kahuna makani, me ka na
kahuna lapaau; aole no he mau oihana lapaau; aole no he mau oihana lapaau ka keia
kahuna. O ka awa no ka mea nui i keia kahuna, e like me ka hoakaka ana o ke kahuna
hoounauna, pela no ka hoakaka ana i ka oihana a ke kahuna makani.
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DESCRIPTION OF A MYSTIC PRIEST.
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KE ANO O KE KAHUNA MAKANI.
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A mystic priest was either a male or a female, with an entire human body, but who
had no knowledge of healing. When a mystic spirit possessed a priest, then he is called
a makani priest, and this power which was upon him told him what was necessary for him to
do, and according to its dictation others obeyed, if they were of the sick.
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He kane a he wahine ke kahuna makani; he kino kanaka okoa, aole no hoi i ike i ka
lapaau. Aia a noho mai ka makani i luna o kekahi kahuna, alaila he kahuna makani ia,
a na ua makani la i luna o ke kahuna e hai mai ka mea e pono ai i ke kahuna makani
ke hana, a mamuli o ua makani nei e hoolohe aku ai na mea e ae, o na olelo a pau a
ka makani e olelo ai, malaila e hoolohe aku ai na mea e ae, ina he poe no ka mai.
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DESCRIPTION OF THE MYSTIC POWER WHICH POSSESSED A PRIEST.
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KE ANO O KA MAKANI I LUNA O KE KAHUNA.
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The mystic power spoken of as controlling this priest was an evil spirit, or an ancestral
god, and if it was not the latter that sat on the priest, then it was the spirit of
a man or a woman, or a young child who had died.
For instance: When a mystic priest was summoned to come and examine a patient he would
first drink the awa. Then some people would remark: “Drink the awa to strengthen the [power of] the spirits.” For if the mystic priest did not drink
the awa [114]the efficacy of its power would not properly settle upon him. Sometimes, however,
awa was not the only inducement for the spirit power “to settle;” it simply happened.
Such operations were called a “sitting of the deity.”37
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He uhane ino ka makani i olelo ia i loko o keia kahuna, a i ole he aumakua paha, a
ina aole he aumakua ka makani i luna o kekahi kahuna, alaila, o ka uhane o kekahi
kane a wahine paha i make, a i ole ia, he keiki opiopio paha i make penei: Aia kiiia
aku ke kahuna makani e hele mai e nana no kekahi mai, alaila, e inu mua ke kahuna
makani i ka awa. Alaila, ua olelo ia e kekahi poe penei: “E inu i ka awa i ikaika
na makani.” No ka mea, ina aole e inu ke kahuna makani i ka awa, aole no e ili pono
iho [115]ka ikaika o ka makani i luna o ke kahuna. I kekahi manawa nae, aole o ka awa wale
no ka mea e ili mai ai ua makani nei, he ili wale iho no kekahi. Ua kapaia ia oihana,
“he hoonohonoho akua.”
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47. THE WORK OF MYSTICISM POSSESSING A PRIEST.
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47. KE ANO O KA HANA A KA MAKANI I LUNA O KE KAHUNA.
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During a priest’s possession of the spirit power, the malady in a person, and the
cause of it would be known. The spirit “sitting” on the priest would then say: “You
are sick because of your vow.” If the complaint was not caused by a vow, then the
priest would say: “You are sick because some one is jealous of you.” If these causes
failed to substantiate the priest’s declaration, then he would remark: “Your maunu38 has been taken away,” and so forth. Various and many were the spirits which sat speaking
through the mystic priest.
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Aia a ili iho ka makani i luna o ke kahuna, ia manawa e ike ia ai ka mai o kekahi,
a me ke kumu o ka mai. A penei e olelo ai ka makani i luna o ke kahuna. “I mai oe
i ko hoohiki.” A ina aole he hoohiki ka mea i mai ai, alaila, e olelo auanei ke kahuna:
“I mai oe i hoounaunaia e mea.” A ina aole ma keia mau ano ka ike ana a ke kahuna,
alaila, e olelo auanei ke kahuna, “Ua lilo ko maunu,” a pela aku, he nui a he lehulehu
na makani i luna o ke kahuna makani ke olelo mai.
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If the summoning of the makani priest was not for sickness, but for some other cause perhaps, thus: Suppose a person
had some property stolen and there was not the least trace of the thief, then the
mystic priest would be called in to investigate, provided the power was “sitting”
on the priest. When the mystic power possessed the priest then he would say: “So and
so stole your money, which is hidden in the ground,” or such like—there were many
ways of mentioning it.
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Ina aole he mai ka mea i kiiia aku ai ke kahuna makani, ua kiiia paha ma kekahi ano
e ae, penei: Ina he mau waiwai ko kekahi ua aihue ia, aole nae i ike iki ia ka mea
nana i aihue ka waiwai, alaila, e kiiia ke kahuna makani, a e hele mai e nana, ke
hiki iho nae ka makani maluna o ke kahuna. Aia a ike aku ka makani i luna o ke kahuna,
alaila, e olelo auanei ke kahuna: “Ua lilo ko dala ia mea, na mea i aihue, aia i loko
o ka lepo kahi i hunaia ai.” A pela aku, he lehulehu wale na ano.
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48. OF A LOVE-INDUCING PRIEST.
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48. NO KE KAHUNA HANA ALOHA.
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This is a calling of the order of priesthood relating to prophecy, because a love-inducing
priest operated in auguries. The love-inducing priest was either a man or a woman
who understood the power of love to infatuate one, and who could also break the spell
of infatuation if the influence was meant for a man or a woman. He was, therefore,
also called a “love-releasing priest.” The calling of this priest did not apply to
the love of the father or the mother or the family, but referred to those who married,
or lived in adultery.
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O kekahi keia o ka oihana kahuna e pili ana i na oihana ike, no ka mea, he mau hoailona
ike ka kahuna hana aloha. O ke kahuna hana aloha, he kane a he wahine ia i ike i ka
hana aloha, i mea e aloha mai ai kekahi, a he hiki no hoi i ua kahuna hana aloha la
ke hoopau i kona aloha, ina ua hanaia ke kane a wahine paha no ke aloha. A nolaila,
ua olelo ia ua kahuna la, “he kahuna kala aloha.” Aole no i pili ka oihana ike a keia
kahuna, no ka hana ana i ke aloha o ka makuakane a me ka makuahine, a me ka ohana
hoi, aka, ua pili no ka poe i hoao (mare) maoli, a me ka poe noho moekolohe.
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DESCRIPTION OF THE CALLING OF THE LOVE-INDUCING PRIEST.
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KE ANO O KA OIHANA A KE KAHUNA HANA ALOHA.
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A deity dominated over the calling of the love-inducing priest, and there were love
potions to be prepared. Sometimes it was practiced with an evil intent, and sometimes
worthily. The deity dominating this calling would not comply if its ordinances were
not observed.
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He akua no ko ka oihana kahuna hana aloha, a he mau laau no e hana ai. Aka, he oihana
ino nae i kekahi manawa, a he oihana maikai no i kekahi manawa. Aole no e hooko ana
ke akua o keia oihana ke malama ole i na kanawai o ke akua hana aloha.
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METHOD OF THE LOVE-INDUCING PRIEST TO MAKE INFATUATION EFFECTIVE.
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KE ANO O KA HANA ANA A KE KAHUNA HANA ALOHA E ALOHA AI.
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Suppose that a man and his wife were living in harmony, but after a while their living
together became disagreeable, so that the wife moved to some other place and lived
there a long time, a willful desertion perhaps on the part of the wife for some [116]reason, and afterwards the husband learned that his wife had been won over by another
man; on that account perhaps he went to bring her back, but she would not return at
the time, or, if not so, perhaps the wife went to seek the husband’s return and through
such effort came together, but not long afterwards left again and went with the man
with whom she committed adultery in the first place. For this reason her own husband
became worried in mind for the child-bearing [possibilities] by this distressing desertion.
Then, in order to bring his wife back to cling to him as before, it was necessary
for the husband to summon the love-inducing priest to exercise his power for her return.
The love-inducing priest would then perform his services in accordance with the wishes
of the deserted husband, whereby she was brought back and joined him as before.
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Ina paha e noho ana kekahi kanaka me kana wahine i kekahi manawa, he oluolu wale no
ko laua noho ana, a mahope, pono ole paha ko laua noho ana; a hele aku paha ka wahine
ma kahi e aku, a loihi ka noho ana, ua haalele maoli ia paha e ka wahine, [117]no kekahi kumu. A mahope, lohe mai ke kane, ua lilo kana wahine me kekahi mea e aku
paha, a no ia mea, kii aku paha kana kane hanaukama i ua wahine nei e hoi mai ka wahine.
Aka, aole nae he hoi mai ma ia kii ana. A ina aole pela, ua kii aku no paha ua wahine
nei, a ua kane nei paha, i ka wahine, a ma ia kii ana ua hoi mai no. Aka, aole nae
i liuliu, haalele hou no, a hele aku paha me ke kane no ana i moekolohe ai mamua.
A no ia mea, ua pono ole ka manao o ke kane hanaukama no ia haalele mau. Alaila i
mea e hoi mai ai ka wahine a pili e like ma mamua, e pono i ke kane ke kii aku i ke
kahuna hana aloha, e hana i mea e hoi mai ai.
Na ke kahuna hana aloha no e hana e like me ka makemake o ka mea nana ka wahine haalele,
alaila o ka hoi mai la no ia a pili e like me mamua.
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AUGURY OF THE LOVE-INDUCING PRIEST.
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KA HOAILONA O KE KAHUNA HANA ALOHA.
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A love-inducing priest had an augury. He would not perform any work [in his calling]
unless in accord with an augury assuring the return of the deserting man or woman.
If the priest had drawn lots relating to the return of the wife, and the result was
favorable, he would explain the omen according to his knowledge; or if unfavorable,
in this manner: “We will not do anything with you because your wife will not return.”
If favorable, others would say thus: “Your wife will return; tomorrow at night your
wife will arrive at your house.” These were the words of the love-inducing priest
after he had performed his ceremonies. A love-inducing priest had great influence
in his calling. Though a person to be won back was over twenty miles away, or, it
may be had gone to another island, through the power of the love-inducing priest he
would return in a very short time.
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He hoailona no ka ke kahuna hana aloha. Aole no e hana wale ana ua kahuna nei, ke
ole e ku i ka hoailona hiki ke hoi mai ka wahine a kane paha i haalele. Ina ua hoailona
ua kahuna nei, a i ku i ka hoailona o ka hoi mai o ka wahine, alaila e hoakaka no
ke kahuna hana aloha i ka hoailona i ku i kana ike, ina paha he pono, a ina paha he
pono ole, penei: “Aole kaua e hana ia oe, no ka mea, aole e hoi mai ana ko wahine.”
A penei hoi kekahi e olelo ai, ina he pono: “E hoi mai ana ko wahine, apopo a po iho
hiki mai ko wahine ma kou hale.” O ka olelo keia a ke kahuna hana aloha mahope iho
o kana hana ana. He mea mana ke kahuna hana aloha ma kana oihana. Ina paha mawaho
o na mile he iwakalua a oi aku paha ka mea i hana ia, a i ole ia, ua kaawale aku paha
i ka mokupuni okoa, alaila, ma ka mana o ka ke kahuna hana aloha, ua manawa ole, ua
hiki mai.
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THE EVIL WORK OF A LOVE-INDUCING PRIEST.
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NO KA HANA INO A KE KAHUNA HANA ALOHA.
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The evil work of the love-inducing priest mentioned in this number consisted in the
priest performing according to the dictation of the person ordering him. Some people
would express their desire to the priest in these words: “Make my wife ill with sores.”
If not this way then in some other way, thus: “Make my wife to leap down a precipice.”
The priest performed only according to the words of the person so ordering.
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O na hana ino a ke kahuna hana aloha i olelo ia ma keia helu, oia no ka hana ana o
ke kahuna mamuli o ka makemake o ka mea nana ke kauoha, a i olelo e hana. Penei e
olelo ai kekahi poe i ke kahuna hana aloha: “E hana oe i kuu wahine a makaaha.” A
ina aole pela, alaila ma kekahi ano e ae. Penei: “E hana oe i kuu wahine e lele i
ka pali.” Mamuli wale no o ka mea nana ka hana e olelo ai, pela no e hana ai ke kahuna
hana aloha, aia e like me ka makemake o ka mea nana ke kauoha.
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THE LOVE OF A PERSON ENCHANTED BY THE PRIEST.
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NO KE ALOHA ANA O KA MEA I HANA IA E KE KAHUNA.
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When a love-inducing priest wrought his power upon a person if intended to be a deep
infatuation that would bring the parties to live together again, when the love of
the deserted wife or husband, it may be, arose it was either an intense love or else
an idiotic infatuation. Consequently the person so enchanted had nothing else to think
about, not even an affection for her paramour, all the love being placed upon the
husband, or the child-bearing wife [as the case may be].
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I ka hana ana a ke kahuna hana aloha i kekahi, ina ua hana ia no ke aloha kupouli,
he mea e hoihoi ana a noho pu. Ka manawa e hiki aku ai ke aloha o ka mea i haalele
ia e ka wahine, a e ke kane paha, alaila, e kupouli auanei ke aloha ke hiki mai, a
he aloha naaupo loa paha. Alaila o ua mea la i hanaia, aole ana mea manao wale ae,
aole he aloha i ke kane manuahi, hoi ae la ke aloha a pau loa i ke kane, a wahine
i hanaukama.
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CHARACTER OF INDUCED LOVE.
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KE ANO O KE ALOHA I HANA IA.
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There is a vast difference between true love and induced love. When the latter love
arose it came with a heat, with trembling, with a hate for all other things; the [118]only thing in mind being the wife, or the husband, the eyes seeming to remain fixed.
Such was the character of induced or concocted love.
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He okoa loa no ke aloha maoli, a he okoa loa no ke aloha i hana ia. Aia a hiki mai
ke aloha, he wela, he haalulu, he hoowahawaha i na mea e ae, aka o ka mea manao nui,
o [119]ka wahine, o ke kane, he kau na maka ma kahi hookahi. Pela iho la ke ano o ke aloha
i hana ia.
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49. OF THE ONEONEIHONUA (DEDICATION SERVICE).
This is a certain ordinance of the priesthood relating to the high priest, to the
government, the chiefs and the common people. Oneoneihonua was a prayer form of service. On the occasion of erecting a temple, and when near
its dedication, the district chiefs were assembled together, with the nobles and the
courtiers, who all occupied the forward part of a building prepared for the priesthood
of the chiefs. The services then took place for the dedication of the temple. At this
time the oneoneihonua priest arose, and with an invocation dedicated the temple before the assembly. This
was a great honor to stand forth on the day of the dedication of the temple, or in
sanctifying a temple.
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49. NO KE ONEONEIHONUA.
O keia kekahi ano o ka oihanakahuna e pili ana i na kahuna nui, e pili ana i ke aupuni,
na ’lii a me na makaainana, he pule nae ke ano o ke oneoneihonua. I ka manawa e kukulu
ia ai ka heiau, a kokoke i ka hoolaa ana, alaila, e hoakoakoa ia na ’lii aimoku, a
me na kaukaualii, a me na aialo o ke alo alii a pau, e hele no lakou a pau i mua he
hale i hoomakaukau ia no ka oihanakahuna o na ’lii. I kela manawa e hoomana ai ke
anaina no ka hoolaa ana i ka heiau, ia manawa e ku mai ke kahuna oneoneihonua, ma
ka pule, i hoolaa ia ai ka heiau, i mua o ke anaina. O keia ka oihana nui e ku i mua
o ka la e hoolaa ia ai ka heiau, a e kapu heiau ai paha.
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50. SOME SIGNS PERTAINING TO FISHERMEN.
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50. KEKAHI MAU HOAILONA IKE E PILI ANA I KA POE LAWAIA.
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Fishermen had signs pertaining to the order of priesthood, important signs too; auguries
which exposed the mischievous actions of a husband or wife, or some one in the home.
For example: The parting of a hook. Supposing that a person was going out fishing
with the hope of making a good catch, if the hook parted once and again and so continued,
the fisherman would murmur, “Those at home have transgressed.” Thus the fisherman
grumbled because he knew that the reason the hook parted was the transgression of
those at home, whether the wife or others. Therefore the parting of the hook was an
omen of the fishermen, relating to the order of priesthood.
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He mau hoailona ike no ka ka poe lawaia e pili ana i ka oihanakahuna, he hoailona
ano nui no, he hoailona hiki ke hoike mai i ke kalohe ana o ke kane a wahine paha,
a i ole, o ko ka hale paha. Eia. Ka moku ana o ka makau.
Ina e holo ana kekahi i ka lawaia, a me ka manao e loaa ka ia; a ina ua moku ka makau;
a moku hou ka makau, a pela mau aku, alaila e olelo auanei ka lawaia, “Ua hewa aku
nei ka noho hale.” Pela e olelo mai ai ka mea lawaia, no ka mea, ua maopopo iho la
i ka mea lawaia ke kumu i moku ai ka makau, “O ka hewa ana o ka poe e noho ana i ka
hale, ina o ka wahine, a ina he poe e ae.” Nolaila o ka moku ana o ka makau, ka hoailona
ike no ia a ka poe lawaia, e pili ana i ka oihanakahuna.
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THE TRANSGRESSION OF THOSE AT HOME.
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NO KA HEWA O KA POE MA KA HALE.
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It was customary with those whose vocation was that of fishing to have certain regulations.
Before a person went out fishing he would admonish those who remained at home not
to do any act which would interfere with the fishing trip. He cautioned them in this
wise:
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He mea mau i ka poe nana ka oihana lawaia, he mau kanawai mau ko lakou. Mamua o ko
ke kanaka hele ana i ka lawaia, e papa mua oia i ka poe ma ka hale, aole e hana i
kekahi mau mea e keakea ai i ka hele ana i ka lawaia. Penei e olelo ai ka lawaia:
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1. The wife was forbidden from committing adultery.
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1. Ua kapu ka moekolohe ana aku o ka wahine me kekahi kane e aku.
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2. Adultery by other inmates of the house of the fisherman was also forbidden.
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2. Ua kapu ka moekolohe ana o na mea e ae i loko o ka hale o ka mea lawaia.
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3. Fighting was forbidden in the house of the person going out fishing.
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3. Ua kapu ka hakaka ana o na mea e ae i loko o ka hale o ka mea e hele ana i ka lawaia.
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4. Inquiries such as “Where is (the fisherman)” while he was out on the ocean were
forbidden.
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4. Ua kapu ka ninau ana o kekahi i ka manawa aia ka lawaia i ka moana, me ke ninau
ana “auhea o mea?”
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5. Eating the bait reserved by the fisherman was forbidden.
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5. Ua kapu ka ai ana i ka maunu a ka lawaia.
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6. Covetousness during the fisherman’s absence at sea was prohibited. If any one of
these things was violated by those at home while one was out fishing his labor was
in vain; by observing the sanctity of the house of those going out fishing success
would result.
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6. Ua kapu ke kuko ana i ka manawa aia ka lawaia i ka moana. O keia mau mea a pau,
ina e hana ia kekahi o keia mau mea e ko ka hale poe, i ka manawa aia kekahi i ka
lawaia, alaila ua poho wale kona luhi; aia no a malama ia ka maluhia o ka hale o ka
poe e holo ana i ka lawaia, alaila pono.
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The breaking of a hook was a recognized indication to the husband that his wife committed
adultery. The same would apply to all the inmates of the house. In view of these interdictions
some people strictly observed them when a person went out fishing.
[120]
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O ka moku ana o ka makau he kumu maopopo no ia i ke kane, ua moekolohe kana wahine
me kekahi mea e aku. Pela no i na mea a pau e noho ana i ka hale. A mamuli o keia
mau mea kapu, ua malama loa kekahi poe i keia mau mea ke hele kekahi i ka lawaia.
[121]
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GODS OF THE FISHERMEN.
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NA AKUA O KA POE LAWAIA.
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Fishermen had gods just the same as other callings; none followed the occupation of
fishing without a deity.
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He mau akua no ko ka poe lawaia, e like me na oihana e ae, aole no e malama ana kekahi
poe i ka oihana lawaia me ke akua ole.
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CUSTOMS OF THE FISHERMEN.
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KE ANO O KA HANA A KA POE LAWAIA.
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The fishermen observed the customs of the order of priesthood. If a fisherman had
a new seine, it was necessary to bring a sacrifice sanctioned by the order of priesthood,
to be offered before using the new net that it might be dedicated in the name of the
gods39 of fishing. The services were as follows: A pig was brought to a place as near as
possible to where the fishing was to be done; some of the people roasted the pig and
some went fishing; the fish or fishes first caught in the net were to be roasted together
with the pig; it was called a sacrificing net.
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O ke ano o ka hana ana a ka poe lawaia, he poe malama no lakou i na hana o ka oihanakahuna.
Ina paha he upena hou ka kekahi lawaia, e pono ke lawe mai i ka mohai o ka oihanakahuna,
e hana ia mamua o ka lawaia ana o ka upena hou, i pule ia ai mamuli o ka inoa o na
akua lawaia. Penei hoi e hana ai: E lawe ia ka puaa ma kahi e kokoke aku ana i kahi
e lawaia ai; a e kalua kekahi poe i ka puaa, a e hele kekahi poe i ka lawaia, a o
ka ia a mau ia paha i hei mua i ka upena, oia na ia e kalua puia me ka puaa, ua kapa
ia ia, he upena kahukahu.
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When the pig was cooked all those who arrived at the place of fishing assembled together.
The owner of the net then took a small portion of the spleen, and of the snout, and
of the tail of the pig, and took also the nose of the first fish caught in the net,
putting all these little things together and placing them in a piece of potato, or
kalo. Thereupon the owner of the net first prayed to the god of fishing according
to the ordinances of the priesthood; after prayer the real owner of the net would
be the first to eat the things set apart according to the custom of such service,
and together with the others would partake of the things prepared, after the services
of the sacrifice according to the rites of the order of priesthood were performed.
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Aia a moa ka puaa, alaila, e akoakoa like ka poe i hiki ma kahi i lawaia ai. Ia manawa
e lawe ae ka mea nana ka upena i kahi hapa iki o ke akeniau o ka puaa, a me kekahi
wahi hapa o ka ihu o ka puaa, a me ka hapa o ka huelo, alaila e lawe mai i ka nuku
o ka ia i hei mua ai i ka upena, alaila e huipu ia mau mea liilii a pau i loko o kekahi
apana uwala a kalo paha. Alaila, e pule mua ka mea nana ka upena i ke akua o ka oihana
lawaia, mamuli o ka hana o ka oihanakahuna, a pau ka pule ana, alaila o ka mea ponoi
nana ka upena ke ai mamua i na mea i hookaawale mua ia no ka oihanakahuna, alaila
e ai pu me na mea e ae mahope iho o ka pau ana o ka hana i ka mohai no ka oihanakahuna.
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This service was observed in all kinds of fishing. If a new line was to be used, the
same service performed for the net was also given it. No net or line was used without
first making an offering according to the rites of the order of priesthood.
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Pela no e hana ai na mea ano lawaia a pau. Ina he aho hou, e like me ka oihana no
ka upena hou, pela no e hana ai. Aole e pono e hana wale ia kekahi upena a aho paha
ke ole e lawe mua i ka mohai no ka oihanakahuna.
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ANOTHER WAY OF PERFORMING THE SERVICES.
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KEKAHI ANO O KA HANA ANA.
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Here is another way wherein the fisherman performed the services for nets. If a fisherman
had obtained an old net from another person, perhaps obtained by said fisherman through
purchase, or made a present of; or perhaps said fisherman had a net which was desired
to be changed into a flying-fish net, it was therefore classed as a new net, for which
the sacrificial offerings of the order of priesthood must be carried out in the same
manner as of a new net.
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O kekahi ano o ka hana ana a ka poe lawaia no na upena. Ina he upena kahiko ka kekahi
lawaia na kekahi mea e mai, ua loaa paha ia lawaia ma ke kuai ana, a haawi wale ia
mai paha, a na ua lawaia nei paha kekahi upena, a manaoia e hana i hano malolo (upena
malolo). Alaila, he upena hou no ia, a e pono e lawe i ka mohai o ka oihana kahuna
e like me ka hana ana o ka upena hou.
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51. THE OCCUPATION OF FARMERS.
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51. NO KA OIHANA A KA POE MAHIAI.
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Agriculture had its god.40 No person could cultivate without recognizing the god of agriculture of the order
of priesthood, for among those who served the said god of agriculture, it was necessary
to pray to them that the vocation might flourish.
[122]
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He akua no ko ka oihana mahiai. Aole e hiki i kekahi poe ke mahiai me ka malama ole
i ke akua mahiai o ka oihanakahuna, no ka mea, i waena o ka poe malama i ke akua no
ka mahiai, he mea mau no ka pule ana i na akua mahiai, i mea e ulu nui ai ka oihana
mahiai.
[123]
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AUGURIES IN AGRICULTURE.
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NA OIHANA IKE O KA MAHIAI.
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The occupation of agriculture had its auguries. No farmer would plant his seed unless
he observed the auguries of agriculture according to the order of priesthood. A farmer
could not even plant his seed unless he did so in the days suitable for planting.
Should a person plant his seed in days known to be unfavorable, the more experienced
farmers would predict failure through their observance of the rites of the order of
priesthood.
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He mau oihana ike no ka oihana mahiai. Aole e kanu wale ana kekahi mahiai i kana mea
kanu, ke ole oia e malama i ka oihana ike o ka mahiai e pili ana i ka oihanakahuna.
Aole no e hiki i kekahi mahiai ke kanu wale i kana mau mea kanu ke kupono ole i na
la maikai i ke kanu. Ina i kanu wale kekahi i kana mau mea kanu i loko o na la i olelo
ia he maikai ole, alaila, e hooiloilo auanei ka poe maa i ka mahiai ana, mamuli o
ka oihanakahuna.
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THE PLANTING OF POTATOES.
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NO KE KANU ANA I KA UWALA.
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In the cultivation of potatoes there were certain rules to be observed in their planting,
because a person could not take one or another potato sprig at random, without properly
examining the condition of the leaves that would be productive. For example: In plucking
the potato sprigs that would bear fruit, the thriving condition of the leaves must
be seen to. If they were observed to be of a fine soft growth, or perhaps somewhat
light colored, those sprigs were selected as being adapted to planting. The planter
would then declare, “Those sprigs will not fail of yielding potatoes.” But though
the leaves were good and the day unfavorable for planting, they would not bear fruit;
nothing but the roots would be seen.
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Aia i loko o ka mahi ana i ka uwala kekahi mau hoailona e pono ai ke kanu i ka uwala,
no ka mea, aole no e hiki i kekahi ke lawe mai i kela lau uwala keia lau uwala e kanu
me ka nana pono ole i ke ano o ka lau uwala e hua ai. Penei: I ka hoomaka ana e ako
mai i na lau uwala e hua ai, e nana mua i ke ano maikai. Ina ua ike ia ka lau uwala
ua nahenahe maikai ka ulu ana, a ua ano aiai paha ke kino ako mai ia mau lau, ua kupono
ia mau lau uwala i ke kanu aku. Alaila e olelo auanei ka mahiai, “Aole e ole ka hua
o keia mau lau uwala.” Aka, ina i maikai ka lau, e inoino ka la e kanu ai alaila,
aole no e hua ana ia uwala; o ke aa wale no ka mea e ike ia.
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ANOTHER METHOD OF SELECTING SPRIGS.
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KEKAHI ANO O KA LAU UWALA.
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Another method of selecting the potato sprigs was similar to the aforementioned, but
the farmer must be very careful in the plucking of the same, thus: On proceeding to
select the potato leaves, let him first dig down the potato hills to ascertain if
they were full of potatoes, if so, then with assurance he could pluck the sprigs from
its vine. The farmer would say: “These leaves will not fail to be prolific when planted,
because the hills are full of potatoes.”
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O kekahi ano o ka lau uwala e kii ai, ua like no kona kii ana me ka mea i hoakaka
mua ia no kela mea mua. Aka, e pono no i ka mahiai ke makaala loa i kona ako ana i
na lau. Penei: I ka hoomaka ana e hele e ako i ka lau uwala, e heluhelu mua iho oia
i ka pue uwala, a ina he hua na pue uwala, alaila, e pono ke ako mai i na lau. Penei
e olelo ai kekahi mahiai: “Aole e ole ka hua o keia lau ke kanu aku, no ka mea, he
hua ka pue.”
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52. FAVORABLE DAYS FOR THE FARMER TO PLANT HIS SEEDS.
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52. NO NA LA KUPONO E KANU AI NA MEA KANU A KA MAHIAI.
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The days of a month were not all favorable for planting potatoes, for one day had
its own benefits, and another its favors; in the same manner were the twelve months
of the year, they were not all favorable months for cultivation. The following were
the favorable days for the planting of potatoes, melons and bananas:
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Ma na la apau o ka malama, aole e lilo i mau la maikai wale no no ke kanu uwala, no
ka mea, he okoa ka maikai o kekahi la, a he okoa ka maikai o kekahi la; pela no na
malama he umikumamalua o ka makahiki, aole i lilo na malama a pau o ka makahiki i
mau la maikai wale no, no ka mahiai ana. Eia na la maikai no ke kanu uwala ana, a
me ka ipu, a me ka maia.
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Hilo.—That was the first day of the month according to Hawaiian calculation. That day was
so named on account of the diminutive size of the moon, and mentioned as being slender
in appearance, and because of that fact in the appearance of the moon it was called
“Hilo.” It was a favorable day, and the potato, melon and banana seeds planted by the farmer
on this day would bear well.
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O Hilo. Oia ka la mua o ka malama ma ko Hawaii helu ana. Ua kapaia ka inoa o ia la, mamuli
o ka uuku o ka mahina. Ua oleloia, he mahina puahilohilo. O ka mahiai e kanu i ka
uwala, ipu, maia ia la, alaila, he la maikai ia, he hua pono na mea kanu.
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Hoaka.—That was the second day of the month, so named on account of the similarity of the
moon that night with the arch of a door.41 In likeness to the curved lintel of a door so was the day named “Hoaka.” Those who
planted their seeds on that day would find them yielding plentifully. The favors of
this day were similar to those of Hilo.
[124]
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O Hoaka. O ka la elua ia o ka malama; ua kapaia ka inoa o ia la, no ka like ana o ka mahina
ia po me ka hoaka o ka puka. E like me ka pio ana o ka hoaka o ka puka hale, pela
i kapaia ai ka inoa o ia la Hoaka. O ka poe kanu i ka lakou mau mea kanu ia la, e
hua nui ana no na mea kanu. Ua like no ka maikai o ia la me Hilo.
[125]
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The Ku days.—There were four of these days, and were called the cluster days, each being named:
Ku-kahi, Ku-lua, Ku-kolu, Ku-pau. The auspices of these days were similar to those of Hilo and Hoaka. If potatoes,
bananas, or melons were planted in those days the bearing would be good.
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O na Ku. Eha no ia mau la, ua kapaia ka inoa o ia mau la no na la huihui, a ua helu ia ko
lakou mau inoa ma ka helu aha penei: O Kukahi, o Kulua, o Kukolu, o Kupau. Ua like
no ka maikai o keia mau la me Hilo a me Hoaka. Ina e kanuia ka uwala, maia, ipu, ia
mau la, alaila he maikai no ka hua ana.
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Huna.—This day was called after the moon, on account of the vanishing of the horns of the
moon and becoming somewhat rounded. Therefore the name of this day was called “Huna.”42 It was a favorable day for potato planting; the potato sprigs planted this day would
bear fine full potatoes; but if overburdened with soil forming the hills, the potatoes
would be fibrous; otherwise they would be fiberless.
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O Huna. Ua kapaia keia la mamuli o ka mahina, no ka huna ana o na kihi o ka mahina, a lilo
i ano poepoe. Nolaila ua kapaia ka inoa o ia la o Huna. He la maikai keia o ke kanu
uwala ana; o ka lau uwala e kanu ia la, he nemonemo maikai ka uwala. Aka, ina e kaumaha
loa ka lepo ma ka pue, alaila, he aa nui o loko o ka uwala, aka, ina e mama ka lepo
maluna o ka pue, alaila aole e aa nui ka uwala.
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Akua.—The name of this day was called after the gods of the farmers, a day in which to
kuloa43 the growing plants of the farmer. The day was of a two-fold character, a favorable
and an unfavorable day. If potatoes were planted this day they would have, at bearing,
a prolific yield, the following being applied by the farmers regarding it: “The potato
has a monstrous yield.” If the potato did not yield, the farmer would refer to it
as follows: “How unnatural is the unproductiveness of my potato field.”
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O Akua. Ua kapaia ka inoa o keia la mamuli o na akua o ka poe mahiai, he la kela e kuloa
ai i na mea ai i ulu mai a ka mahiai. Elua mea ma keia la, he la maikai a he la ino.
Ina i kanu ia ka uwala i keia la, ina e hua mai, aole o kana mai a ka hua; a penei
i olelo ia ai e ka poe mahiai: “Hoakua ka hua a ka uwala.” A ina he hua ole ko ka
uwala, alaila penei e olelo ai ka mahiai: “Hoakua ka hua ole o ka’u mahinaai uwala.”
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Hoku.—The time when the moon becomes complete and round was called Hoku.44
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O Hoku. O ka piha pono ana ae ia o ka mahina i ka poepoe ana. Ua kapaia o Hoku.
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Mahealani.—The name of this day was so called because the moon was full and appeared early.
And on account of the fullness of the moon it was called Mahealani. On these two days, Hoku and Mahealani, the potatoes would be plentiful and of good large size. But if the leaves grew in
abundance, the potatoes would be unwholesome; of a bitter or insipid taste.
The appellation was given this day on account of the short retirement of the moon
before it rose again.45 This was a good day for planting potatoes; the products would be long, but large-cored
and the stem fibrous.
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O Mahealani. Ua kapaia ka inoa o keia la no ka malani ana o ka mahina, aole e liuliu puka koke
mai. A no ka malani o ke mahina, ua kapaia aku o Mahealani. Iloko o keia mau la elua,
o Hoku a me Mahealani, he mau la uwala keia, he maikai nunui ka uwala. Aka, ina e
ulu nui ka ulu ana o na lau, alaila, inoino ka uwala, he awaawaa mukakaka.
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Kulu.—The name was applied to this day on account of the lateness of the moon,46 rising shortly after midnight; this was a good day to plant potatoes; they are long,
but full of ridges; [and] its principal root has many branching ones.
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O Kulu. Ua kapaia ka inoa o keia la, no ke kulu ana aku o ka mahina aole e liuliu loa puka
mai; he la maikai no keia no ke kanu uwala, he loloa, he oihoiho nae, he aa nui ka
mole.
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The Laaus.—These were three days.47 They were free-bearing days, but the potatoes were not good, being full of fibers.
If the sprigs were planted in the morning of any of these days they would not bear
fruit for one year and a few months over.
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O na Laau. Ekolu keia mau la, he mau la uwala keia, aka, aole nae he maikai o ka uwala, he aanui.
A ina ma ke kakahiaka o keia mau la e kanu ai ka uwala, aole e hua koke hookahi makahiki
me na malama keu, alaila hua.
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Muku.—This was the last day of the month. This day was so called from the fact that the
moon was not seen the previous night, therefore it was called Muku.48 This was a favorable day for the planting of potatoes, bananas and melons, similar
to Hilo, Hoaka, and the four Kus.
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O Muku. O ka la hope keia o ka malama. Ua kapaia ka inoa o keia la no ka ike ole ia ana o
ka mahina i ka po. A nolaila ua kapa ia o Muku. He mau la maikai keia no ke kanu uwala,
maia, ipu, e like ko lakou maikai, me Hilo, Hoaka a me na Ku eha.
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53. OF DREAMS.49
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53. NO KA MOE UHANE.
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There are many things related to dreams; some are beneficial and some not. In a dream
some things are revealed whereby a person may be advised of what he should [126]do, and the accomplishment of every thing which he intended to perform. Dreams have
certain auguries in relation to the order of priesthood. Those who had knowledge of
the interpretation of dreams were among those who had a deep understanding of the
auguries of dreams pertaining to life and death.
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He nui na mea e pili ana i ka moe uhane, he moe waiwai kekahi, a he moe waiwai ole
kekahi; aia no i loko o ka moe uhane ana e hoikeia ai na mea e hiki ai i ke kanaka
ke [127]hana, a me na mea a pau e hookoia ana a ke kanaka e manao ai e hana. He mau oihana
ike no ko ka moe uhane e pili ana i ka oihanakahuna. O ka poe ike i ka hoakaka ana
o na ano o ka moe uhane, o keia kekahi o ka poe ike hohonu i na ouli o ka moe uhane
e pili ana i ka make a me ke ola.
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THE BENEFIT OF DREAMS.
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KA WAIWAI O KA MOE UHANE.
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Supposing that one had a dream, a water dream, it was certainly a good sign.
The water dream. If a person was afflicted with a severe ailment, an ailment which
might be fatal, then before the medical priest operated on him, he (the priest) would
assert: “Should you dream a water dream tonight, you will recover.” This was one of
the customary auguries by dream in connection with the order of priesthood.
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Ina ua loaa i kekahi ka moe uhane, “he moe wai,” alaila he moe maikai ia ke ike ia
moe uhane. Ka moe wai. Ina paha e waiho ana kekahi mea i ka mai nui, a he mai ua ike
ia ka pilikia, alaila, mamua o ka hana ana a ke kahuna lapaau ia ia, e kauoha auanei
ke kahuna, “Ina e loaa ka moe wai ia oe i keia po, alaila ola oe.” O keia kekahi o
ka hoailona mau ma ka moe uhane e pili ana i ka oihanakahuna.
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THE SEA DREAM.
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KA MOE KAI.
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This was one of the worst dreams to be had in sleep. If a person had a sea dream before
he was ill it foretold that the dreamer would be taken sick. Again. If a person dreamt
of seeing another bathing in the sea, the dreamer would not be affected but the person
seen in the dream as bathing would be taken ill. But the usual result of a sea dream
was to indicate blotches or other skin eruptions.
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O keia kekahi o na moe ino loa ke loaa i loko o ka moe uhane. Ina e loaa ka moe kai
i kekahi mamua o kona manawa mai ole, alaila e mai aku ana no ua kanaka la nana ka
moe uhane. Eia kekahi. Ina paha ua ike ia aku kekahi e auau ana i ke kai, ma ka moe
uhane e kekahi mea e aku, alaila o ka mea nana ka moe uhane ke pilikia ole, a o ka
mea i ike ia ma ka moe uhane e auau ana i ke kai ke mai. Aka o ka mea mau i ka moe
kai ke loaa ma ka moe uhane, he kakio ka mai, a he mai ano puupuu e ae.
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GOING NAKED.
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NO KA HELE WALE AOLE KAPA.
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This was one of the most inauspicious dreams as it concerned illness and death. Supposing
that a person was seen by another in a dream going without apparel, then the priest
would remark: “Misfortune will befall that man;” that is, the person seen in the dream
going about without clothing.
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O keia kahi o na moe ino ke loaa ma ka moe uhane, he moe uhane keia e pili ana i ka
mai a me ka make. Ina paha ua ike ia kekahi e hele wale ana, aole he kapa, ma ka moe
uhane e kekahi mea e aku, alaila, e olelo auanei ke kahuna: “He pilikia aku ka hope
oia kanaka,” o ke kanaka nae i ike ia e hele wale ana aole he kapa ma ka moe uhane.
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OF THE TOOTH EXTRACTING DREAM.
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NO KA MOE UNUHI NIHO.
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This was one of the most unfavorable dreams. If, in his sleep a person had a tooth
extracting dream, it was a dream foretelling the death of one of his own blood. If
the tooth extracted was from the left side, then one would die from among the wife’s
relatives; but if the tooth was drawn from the right side, then death would correspondingly
occur from among the relatives of the dreamer. If the teeth extracted were from the
front, the eye-teeth for instance, upper or lower jaw, then the fulfillment of the
dream would occur in the death of a near relative of the dreamer. This, however, did
not occur to those who were unaccustomed to the interpretation of the dream, and who
had no idea that the dream meant anything.
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O keia kekahi o na moe uhane ino loa. Ina paha ua loaa ka moe unuhi niho i kekahi
ma ka moe uhane, alaila he moe uhane no ia e pili aku ana i ka make o kekahi o kona
koko. Ina paha ma ka aoao hema ka niho i unuhiia, alaila, ma ka aoao o ka wahine ka
mea e make ana; aka hoi i na ma ka aoao akau, ka niho i unuhiia, alaila ma ka aoao
kupono iho no o ka mea nana ka moe e hooko ia ai ka make. A ina hoi ma ke alo ponoi
na niho i unuhi ia, o na niho aiwaiu paha, ina maluna a malalo paha, alaila, maluna
o ke koko ponoi no o ka mea nana ka moe uhane e hooko ia ai ka make. Aole nae e hiki
wale ana ia mea i ka poe maa ole ke hoakaka ae i ke ano o ia moe uhane, aole no hoi
e manao ana he hana ka ia moe uhane.
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THE BURSTING [OF AN ABSCESS].
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NO KA PAHU ANA.
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The interpretation of this dream is similar to that of the tooth-extracting dream.
If a person suffered a “burst” in a dream or a vision, if it happened right in front,
then the priest of the order of priesthood said: “Your own relatives will die, those
who are nearest to you.” If the burst occurred on the left side, then it concerned
the wife and others who held relationship. On the other hand, if the bursting occurred
on the right [128]side, death would befall the husband or his relatives, in case a man had the dream
or vision. And if a woman was the dreamer, death would befall her or her own relatives,
if the abscess broke in front or on the right side.
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Ua like ke ano o keia moe uhane me ko ka moe unuhi niho. Ina paha ua loaa i kekahi
kanaka he “pahu” ma ka moe uhane, a ma ka hihio paha. Ina ua pahu pono ae ma ke alo
i loko o ka hihio a moe uhane paha, ma ka moe uhane ana, alaila e olelo [129]auanei ke kahuna o ka oihanakahuna, “E make ana kou poe ponoi, ka poe no e pili ana
ia oe.” Ina ma ka aoao hema ke pahu ana, alaila, ua pili no ma ka aoao o kana wahine,
a me kekahi poe pili e ae.
Aka hoi, ina ma ka aoao akau ke pahu ana, alaila, ua pili ka hookoia ana o ka make
ma ka aoao o ke kane, ina he kane ka mea nana ka moe a me ka hihio. A ina he wahine,
ka mea nana ka moe o ia ano, ua pili no ka make ma kona aoao ponoi ke pahu pono ma
ke alo, a me ka aoao akau.
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OF A HOUSE CONSUMED BY FIRE.
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KA MOE PAU O KA HALE I KE AHI.
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This was one of the dreams which foretold of the events which would transpire the
next day. If a dream of this character occurred to a person at night, of a house being
consumed by fire, its interpretation would be as follows: A charge would come forth,
perhaps an accusation liable to trial, and justly so; no good word had any reference
for this dream. If a blaze was seen in a dream, but which (blaze) had not made any
headway before it died out, then the charges would not be made public; they would
be adjusted and settled within the home. But if in the dream the blaze was seen to
spread and was not extinguished when the dreamer awoke, then the accusations would
become public, or perhaps before a trial court.
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O kekahi keia o na moe uhane e hoike mai ana i na hana e hiki mai ana ma ke ao ana
ae. Ina ua ike ia keia moe uhane e kekahi ma ka po, ina paha ua pau kekahi hale i
ke ahi, alaila, eia ka hoakaka ana i ke ano o ia moe. He olelo e hiki mai ana mahope,
ina he olelo no ka hewa e ku ai i ka hookolokolo ia, oia iho la, aole e pili ana ka
olelo pono ma keia moe. Ina, ua ike ia ka moe ahi ma ka moe uhane ana, ua a ke ahi,
aole nae i a loa, a ua pio koko no, alaila, aole e puka loa ka olelo i waho, i ka
hale wale iho no ia olelo e hookolokolo ai a pau wale iho. Aka, ina ua ikeia ke ahi
ma ka moe uhane, ua a loa paha, aole i pio iki a hiki i ka puoho ana o ka mea nana
ka moe, alaila e puka loa ana ka olelo i ke akea a i ka aha hookolokolo paha.
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ANOTHER INTERPRETATION OF A FIRE DREAM.
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KEKAHI ANO O KA MOE AHI.
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Supposing that a blaze was seen by a person in a dream, and that the dreamer endeavored
to quench the fire and perhaps extinguished it; then some words would come forth during
the day, which, however, would not spread being only of small moment. If there was
an encounter from the words which came forth during the day, then the person who extinguished
the fire would be the one to suppress the quarrel during the day, if the words referred
to an encounter.
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Ina paha ua loaa ka moe ahi i kekahi mea ma ka moe uhane paha, a ua ike ia ke ahi,
a ina ua kinai iho ka mea nana i moe ua ahi la, a ua pio paha ma ia kinai ana. Alaila,
he olelo ko ke ao, aole nae e puka, he wahi olelo uuku wale iho no. Ina he hakaka
ka olelo i puka i ke ao ma ia manawa, alaila o ka mea no nana i kinai ke ahi, oia
no ka mea nana i papa ka olelo i ke ao, ina he olelo no ka hakaka.
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ANOTHER VERSION OF A FIRE DREAM.
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KEKAHI ANO E AE O KA MOE AHI.
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Supposing that a dreamer saw that one side of the house was destroyed, then from the
side destroyed by fire would the words of judgment come forth, or words of altercation
or strife. If a person dreamed of a fire which spread all over the land, that fire
did not have any relation to the blaze above described. But a fire seen in this manner
had reference to the kingdom, if an epidemic prevailed, or it might mean war. If not
of that character perhaps the overthrow of the government. The high priests of the
king were the interpreters of this dream to the island rulers.
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Ina paha ua pau kekahi aoao o ka hale ma ka ike ana a ka mea nana i moe, alaila o
ka aoao no i pau i ke ahi ma ka ike ana a ka mea nana i moe, malaila no ka olelo hookolokolo
e puka ai, a i ole he olelo no ka hoopaapaa, a hakaka paha. A ina ua loaa ka moe ahi
i kekahi ma ka moe uhane, a he ahi ua a ae a puni ka aina, alaila, aole i pili ia
ahi me ke ahi i hoakaka ia maluna. Aka o kela ahi ina e ike ia pela, alaila, ua pili
ia ahi i ke aupuni, ina he mai laha, a i ole he kaua paha. A ina aole ma ia ano, he
auhulihia paha. Na na kahuna nui no o ke alii e hoakaka lea i ke ano o ia moe i na
’lii aimoku.
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OF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER.
Supposing that a light was seen moving from one division of land to another, or from
one house to another, in a dream, an interpreter of dreams or a counselor of the great
order of priesthood would say: “The ruling power of a certain chief will cease, and
be given to another island chief. If not an island chief, then a division or a district
chief will be removed.” However, if in the dream a light was plainly seen coming direct
from a certain place and entered a dwelling, the house in which the light entered
with the person holding it being plainly seen, then the interpreter of dreams, and
the counselor of the great order of priesthood would say: “An overseership, or a division
or island administratorship will cease, and the benefits given to the person who carried
[130]the lamp from another place.” If the person who carried the light and the owner of
the house into which the light was taken were plainly seen, then the dream had reference
to them.
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NO KE KUKUI A MAI KEKAHI AINA A I KEKAHI AINA.
Ina paha, ua ike ia kekahi kukui e a ana mai kekahi aina mai a komo i kekahi aina,
a i ole ia, mai kekahi hale mai paha a komo i kekahi hale, ma ka moe uhane nae ka
ike ia ana, alaila, e olelo auanei ke kilokilo moe uhane, a kakaolelo paha o ka oihanakahuna
nui, “E pau auanei ke alii aimoku ana o kekahi alii, a e lilo auanei i kekahi alii
aimoku e aku. A ina aole he alii aimoku, alaila, he alii aiokana, a aiahupuaa paha
ka mea e hoopauia ana.” Aka hoi, ina ua ike maopopo ia ke kukui ma ka moe uhane e
hele pololei ana mai kahi e mai a komo i kahi hale, ua ike maopopo ia ka hale i komo
ai ke kukui, a me ka mea nana i paa mai ke kukui, alaila e olelo auanei ke kilokilo
moe uhane, a me ke kakaolelo o ka oihanakahuna nui, “E pau ana ka noho konohiki ana,
a noho aiokana paha, [131]a aimoku paha, a e lilo auanei ka pomaikai i ka mea nana i paa ke kukui mai kahi e
mai.” Ina ua ike maopopo ia ka mea nana i paa mai ke kukui, a me ka mea nona ka hale
a ke kukui i komo ai, alaila no laua ka hana ma ka moe uhane.
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OF TWO LIGHTS.
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NO NA KUKUI ELUA.
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Supposing [in a dream] that two lights were seen burning, going in opposite directions,
each carried by an island chief, the dream meant that they were two opposing lights,
one chief opposing another chief. And if the dreamer saw the two lights burning, and
the light carried by one was extinguished, the high priest of the order of counselors
would say: “War will follow, and the person whose light was extinguished will be vanquished.
Victory will not be attained by him in wars.”
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Ina ua ike ia na kukui elua e a ana, e hele aku ana kekahi kukui, a e hele mai ana
kekahi kukui, he mau alii aimoku nae na mea nana i paa na kukui ma ka moe uhane; o
ke ano o ia moe uhane, he mau kukui paio laua, e paio ana kekahi alii me kekahi alii.
A ina i nana aku ka mea nana ka moe uhane, ua a na kukui elua, a i pio ke kukui a
kekahi, alaila e olelo auanei ke kahuna nui o ke kakaolelo, “He kaua ka hope, a o
ka mea nana ke kukui i pio, oia no ke pio ana, aole e loaa he lanakila nona i loko
o na hoouka kaua.”
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54. OF A BOWEL DREAM.
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54. NO KA MOE UHANE NAAU.
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Supposing that a man or woman had a bowel dream, and that the intestines were drawn
out and not returned to their usual form, the interpretation of the dream would be
as follows: A man would leave his wife, or vice versa. If it did not so refer, the
interpretation of the dream would be fulfilled in the death of either. The dream,
however, did not particularly apply to any other person; it referred to the dreamer
himself.
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Ina ua moe uhane kekahi kane, a wahine paha, a he moe uhane naau ka mea i loaa ma
ka moe uhane ana, ina paha penei ke ano o ka unuhi ana i ka naau. Ina ua unuhi ia
ka naau a pau i waho, aole nae i hoihoi hou ia mai ka naau e like me ka mea mau, alaila
eia ka hoakaka ana i ke ano o ia moe. E haalele ana ke kane i ka wahine, a i ole ka
wahine i ke kane paha. A ina aole i pili ma ia ano, alaila, e hooko ia ua moe uhane
la ma ka make o kekahi, aole nae e pili keia moe ia hai, aka, e pili ana no i ka mea
nana ka moe uhane.
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OF A KITE FLYING DREAM.
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NO KA MOE UHANE HOOLELE LUPE.
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This dream had reference to no one else but the dreamer, whether it related to property,
or referred to something else that he was perhaps in need of. If the dreamer, in a
dream flew a kite and drew in the line, piling it up before him, he would have great
hopes the next day of receiving a large fortune. If gambling occupied his mind it
would succeed. But if the dreamer flew a kite and while pulling in the line the kite
broke away, then he would not be fortunate the next day. If he went out to gamble
he would lose all, nothing remaining to him.
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O keia moe, aole ia e pili ana ina mea e ae, aka i ka mea ponoi nana ka moe, ina ua
pili i ka waiwai, a ina ua pili i kekahi mea e ae, no ka nele paha. Ina ua hoolele
ka mea nana ka moe uhane i ka lupe ma ka moe uhane ana, a ina ua hukihuki oia i ke
aho a puu ma kona alo ponoi, alaila e manaolana nui auanei ka mea nana ka moe he pomaikai
nui kona ma ke ao ana ae. Ina he piliwaiwai kana i manao ai, e ko no auanei. Aka hoi,
ina e hoolele ua mea la nana ka moe uhane i ka lupe a hukihuki i ke aho, a i moku
aku ka lupe, alaila aole e loaa ka pomaikai nona ma ke ao ana ae. Ina e hele i ka
pili waiwai, e pau ana no i ke eo, aole e koe nona ka waiwai.
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55. OF POI FERMENTING AND SPILLING OVER A CALABASH.
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55. NO KA HU ANA O KA POI A HANINI MAWAHO O KA UMEKE.
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This was one of the worst dreams in relation to altercations, or to other matters
liable to trial. If a person dreamed of fermented poi, that it spilled outside of
the calabash, then the interpreter of dreams would say: “A word will come in the morning;
a word which will be widespread.” But, if the dreamer saw that the poi fermented without
spilling outside of the calabash before he awoke, then the interpreter of dreams would
say: “A word will come in the morning, which, however, will not go forth at large.”
But if fermenting poi was seen in the calabash, and that the calabash broke as the
dreamer saw it, then the interpreter of dreams would say: “This is a bad dream. If
word comes and it relates to transgression, then it will not be without misfortune.”
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O keia kekahi o na moe uhane ino e pili ana i ka hakaka, a i ole i kekahi olelo e
ae paha e pili ana i ka hookolokolo. Ina paha ua loaa i kekahi ka moe hu poi, ma ka
moe uhane ana, a ua hanini paha ka poi i waho o ka umeke, alaila, e olelo auanei ke
kilokilo moe uhane: “He olelo ke hiki mai ana ma ke ao ae, olelo e puka loa ana i
ke akea.” Aka hoi, ina i ike ka mea nana ka moe uhane, ua hu ae ka poi aole i hanini
mawaho o ka umeke, a puoho wale ka mea nana ka moe, alaila, e olelo auanei ke kilokilo
moe uhane, “He olelo ke puka mai ana ma ke ao ae, aole nae e puka ana i waho o ke
akea ia olelo.” Aka hoi, ina ua ike ia he poi hu, i ka umeke, a naha pu paha me ka
umeke ma ka ike ana a ka mea nana ka moe, alaila e olelo auanei ke kilokilo moe uhane,
“He moe ino keia. Ina e puka mai he olelo no ka hewa, alaila aole e nele ka pilikia.”
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56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD.
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56. KEKAHI MAU OIHANA IKE E PILI ANA I KA OIHANA KAHUNA.
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There were various auguries recognized among this people relating to the order of
priesthood and which were not mentioned in the former numbers. There were [132]other auguries also which concerned everyone, those of the order of priesthood as
well as others. But it was through the order of priesthood that these auguries became
known to all the people.
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He nui na hoailona ike a keia lahui e pili ana i ka oihanakahuna i olelo ole ia ma
na helu mua. A he hoailona e ae no kekahi e pili ana i na mea a pau, ua pili i ka
poe o ka [133]oihanakahuna, a ua pili i na mea e ae. Aka, no loko mai nae o ka poe malama i ka oihanakahuna
i puka mai ai keia oihana ike i na mea e ae.
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OF SMALL SPIDERS (KUUKUU).
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O KE KUUKUU.
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This was one of the recognized omens and a lasting one. This kuukuu is a spider which pays out its web from within itself. Suppose that a man was resting
sometime, and a spider was seen to drop right before him then the meaning of such
spider was that a benefit will come forth, or else a stranger will arrive. But if
the spider was seen to drop on the right, or left side, or had dropped behind, then
it was a spider of no benefit.
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O keia kekahi o na hoailona maa, a he hoailona mau no hoi. O ke kuukuu. He nananana
no ia e hookuukuu ana i ka punawelewele i loko ona. Ina paha e noho ana kekahi kanaka
i kekahi manawa, a ina e ike ia kekahi kuukuu e haule pono iho ana ma ke alo, alaila,
o ke ano o ia kuukuu, “He waiwai e puka mai ana mahope, a i ole he malihini paha e
hiki mai ana.” Aka, ina ua ike ia aku, he kuukuu e hookuukuu ana ma ka aoao akau a
hema paha, a i ole ua haule ia kuukuu ma ke kua, alaila he kuukuu waiwai ole ia.
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57. TWITCHING OF THE EYES.
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57. NO KA HULAHULA O KA MAKA.
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The twitching of the eyes was a sign which pertained to the order of priesthood. If
the twitching of the eyes happened to a person then it was something that foretold
the arrival of a stranger, or mourning for some dead person. Therefore the twitching
of the eyes was followed by wailing, whether it be for the stranger, or for the deceased.
If the twitching of the eyes continued for several days, perhaps ten or more, then
ceased, its portent was about to be fulfilled; its consummation would surely follow.
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O ka hulahula o ka maka, he hoailona no ia, e pili ana i ka oihanakahuna. Ina paha
ua hiki mai ka hulahula o ka maka i kekahi, alaila, he mea ia e hoike mai ana no ka
malihini puka, a i ole no ka uwe aku i kekahi mea make paha. A nolaila, o ka hulahula
o ka maka, he uwe ka mea e hookoia ana mahope mai, ina no ka uwe i ka malihini, a
i ka mea make paha. Ina e hoomau ana ka hulahula o ka maka i kekahi, a hala kekahi
mau la, a anahulu a oi aku paha, a ina i hoomalolo iho, alaila o ka hooko ia koe.
Alaila e hiki io mai ana no ka hooko ana.
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RINGING IN THE EAR.
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KE KANI ANA O KA ULA O KA PEPEIAO.
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Ringing in the ear was also a sign which pertained to the order of priesthood. If
a ringing in the ear occurred to a person, he would know that he was being spoken
ill of by some person. If the ringing was in the right ear the priest of the order
of priesthood would say that a man was the person speaking ill. And if the ringing
was in the left ear then the divining priest of the order of priesthood said that
a woman was the one speaking ill. The ringing of the ear did not refer only to evil
speaking. It had reference also to matters of a different nature. If sickness was
to befall the person having ringing ears, that was to be expected. These were the
only two ways which it had any application.
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O ke kani ana o ka ula o ka pepeiao, he hoailona no ia e pili ana i ka oihanakahuna.
Ina i loaa ke kani o ka ula o ka pepeiao i kekahi kanaka, alaila, e maopopo auanei
i ka mea nona ka ula e kani ana, e olelo ino ia ana oia e kekahi mea e ae. Ina hoi
ma ka pepeiao akau ke kani ana o ka ula, alaila, e olelo auanei ke kahuna o ka oihanakahuna,
he kane ka mea nana e olelo ino ana. A ina hoi ma ka pepeiao hema ke kani ana o ka
ula, alaila, e olelo auanei ke kahuna kilokilo o ka oihanakahuna, he wahine ka mea
nana e olelo ino ana. Aole nae i pili wale no ke kani o ka ula o ka pepeiao no ka
olelo ino wale no, aka, ua pili no no kekahi ano e ae. Ina he mai e hiki mai ana maluna
o ka mea nona ka ula oia iho la no. Alua wale no ano e pili ai ma keia ano.
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BRISTLING UP OF THE HAIR OF THE HEAD.
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NO KA OKAKALA O KE POO.
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It is a creeping sensation in the head as though made by lice. There were two appellations
given to this sensation, “Bristling up of the head,” and “Swelling of the head.” If
this sensation, the bristling up of the hair of the head, was felt by a person while
he was simply idling away the time, with a feeling of contentment, there being no
cause for dissatisfaction, the sensation coming on suddenly, then the person thus
affected knew that he was being spoken ill of. This had the same divination as the
ringing in the ears. This sign did not, however, refer to this condition only, but
had reference also to other matters. For instance: Supposing that sometime remembrances
came to a man through fear, of the sudden death of a person; if the recollection of
the dead person became very great, then the bristling of the hair of the head would
surely happen to that man. Fear was the cause.
[134]
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Oia no ka naholo ana o ke poo me he uku la. Elua no inoa ma keia mea, o ka “okakala
o ke poo,” a me “malama o ke poo.” Ina ua loaa keia mea o ke okakala o ke poo i kekahi
mea, ina e noho wale ana ke kanaka me ka manao maikai wale no, aole he kumu e ino
ai, a hiki honua mai ka okakala o ke poo, alaila e maopopo auanei ka mea nona ke okakala,
e olelo ino ia ana oia. Ua like no keia ano me ke kani ana o ka ula o ka pepeiao.
Aole nae e pili wale keia hoailona o keia ano wale no, ua pili no ma kekahi ano e
ae. Penei: Ina paha, ua hiki mai ka hoomanao ana i kekahi manawa no ke kupapau make
koke, a he ano makau paha, alaila, ina ua nui loa ke kuko i hiki mai no ua kupapau
make la, alaila e hiki io mai no ka okakala o ke poo ia ia. O ka makau nae ke kumu.
[135]
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58. THROBBING OF THE FEET.
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58. NO KE KONI O NA WAWAE.
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Throbbing of the feet is a pulsating on the under or upper side of the feet as though
of something moving. If the throbbing of the feet happened to a person at sometime
it was an indication of removal to another location at an unexpected time for removal,
therefore when the throbbing occurred a reality of the removal was apparent. However,
if the portent of the throbbing of the feet was not in this case consummated, then
it would be realized in the arrival of a stranger. Therefore this sign had reference
to two instances only, the removal to another location and the arrival of a stranger.
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O ke koni o ka wawae, he mea ia e koni ana malalo a maluna paha o na kapuai wawae,
me he mea la e oni ana. Ina i puka mai ke koni ana o ka kapuai wawae i kekahi kanaka
i kekahi manawa, alaila he hoailona ia no ka hele ana aku ma kahi e, i kahi manawa,
ka manawa hoi i ike ole ia e hele ana, nolaila, ina i puka mai ke koni, alaila, e
hoomaopopo ana no ka hele ana. A ina aole i hookoia ma keia ano kela koni ana o ka
wawae, alaila e hookoia ma ka malihini puka mai, a nolaila, elua wale no mea e pili
ai keia hoailona, o ka hele ma kahi e, a me ka malihini puka mai.
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MOLES OF PERSONS.
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NO NA ILA O KE KANAKA.
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There are in the moles of persons some signs pertaining to the order of priesthood,
but some people did not agree upon the interpretation of these signs, some having
different interpretations from others; but the high priests of the order of priesthood,
and the counselor of the king knew the character of a person by the location of the
mole, and would accordingly interpret the character of a person and all his acts.
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Aia i loko o na ila o ke kanaka kekahi hoailona ike e pili ana i ka oihanakahuna.
Aole nae he like o ka manao o kekahi poe ma keia mau hoailona, ua kaawale ka hoailona
a kekahi a ua kaawale ka hoailona a kekahi, aka o na kahuna nui o ka oihanakahuna,
a me na kakaolelo o ke alii ka poe ike i na ouli o ke kanaka, e like me kahi i ku
ai ka ila, pela no e hoakaka ai ke kahuna i ke ano o ia kanaka, a me kana mau hana
a pau.
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OF MOLES BETWEEN THE FEET AND THIGHS.
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MAI NA KAPUAI MAI A HIKI I NA KUMU UHA.
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If the mole of a person was located on the feet, or on the calves of the legs, or
on the thighs, the counselor would say that he would be a person moving about from
place to place. But the counselor would explain more fully thus:
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Ina e ku ka ila o kekahi ma na kapuai, a i ole ia ma na oloolo wawae paha, a i ole
ma na uha paha, alaila, e olelo auanei ke kakaolelo, he kanaka hele ia, ia wahi aku
ia wahi aku, aole ia e mau ana me kona hanau. Aka, penei nae e hoakaka lea ai ke kakaolelo.
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On the Feet.—If the mole of a person be located on the instep he was the laziest of all persons,
who merely loitered around without any serious thought for work; he would not remain
settled in one place.
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Ma na Kapuai.—Ina ma ka poli wawae ka ila o kekahi, oia ka oi o ke kanaka palaualelo, he hele wale
iho no kana, aole he manao nui i ka hana, aole e kuonoono ana oia ma kahi hookahi.
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On top of the Foot.—If the mole of a person was located on top of the foot, it indicated him to be a
wandering, lazy man, but not so lazy as the man with the mole on the instep.
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Maluna o ke kapuai.—Ina e ku ka ila o kekahi maluna o ke kapuai, he kanaka hele no, he palaualelo, aole
nae e like kona palaualelo me ko ke kanaka ma ka poli wawae ka ila.
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Between the Feet and the Knees.—If a mole is located between the feet and the knees, it denotes an itinerant person,
one not altogether given to wandering, but who would not remain in his birthplace.
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Mai na kapuai a na kuli.—Ina e ku ka ila mai ke kapuai a na kuli, he kanaka hele no, aole nae he lilo loa
o ka manao i ka hele, aole nae oia e mau ma kona aina hanau.
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Between the Knees and the Thighs.—If the mole of a person was located between the knees and the thighs it denoted a
migratory person, who had, however, no great desire for roving but who would not settle
down in his own place. He had, however, great desire for work.
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Mai ke kuli a ke kumu uha.—Ina e ku ka ila o kekahi ma ke kuli a hiki i ke kumu uha, he kanaka hele no, aole
nae ona manao nui ma ka hele, aole nae e mau ana ma kona wahi. Aka, he kanaka manao
nui i ka hana.
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OF MOLES ON PRIVATES AND MONS VENERIS.
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NO KA ILA MA NA WAHI HUNA A ME KA PUUKOLE.
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If the mole of a person was located on his privates it denoted him to have a great
tendency to lasciviousness, as Keawe, a most notorious person in unlawful sexual intercourse.
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Ina ma kahi huna ka ila o kekahi, alaila, oia ka oi o ke kanaka manao nui i na hana
a Keawe, he kanaka oi o ke kalohe ma na hana pili i ka moekolohe.
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OF MOLES ON THE BACK.
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NO KA ILA MA KE KUA.
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If the mole of a person be on the back it shows him to be a selfish man, one who had
no great consideration for his relatives. If the person whose mole was thus located
[136]saw his relatives coming, he would immediately turn his back in the direction his
relative was coming, while the face was turned the other way.
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Ina ma ke kua ka ila o kekahi, he kanaka aua, a he kanaka manao nui ole i kona mau
makamaka. Ina e ike mai ka mea nona ka ila i kona makamaka e hele mai ana, alaila
o [137]ka haawi koke aku no ia i kona kua ma kahi a kona makamaka e hele mai ana, a o ke
alo huli aku ma kahi e.
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MOLE ON THE BACK OF THE NECK.
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NO KA ILA MA KA HONO.
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If the mole of a person be on the back of the neck it indicated him to be the most
powerful man in carrying loads on his shoulders, and who enjoyed lifting heavy weights.
It had the same interpretation as the mole on the lower part of the neck where it
meets the shoulders.
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Ina ma ka hono ka ila o kekahi, oia ke kanaka oi o ka ikaika i ke amo, a he kanaka
manao nui no hoi i ka hapai i na mea kaumaha. Ua like pu ka hana a ia ila me ka hana
a ka ila ma ka hokua ponoi.
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MOLE ON THE NECK.
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NO KA ILA MA KA AI.
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If the mole of a person be on the neck, especially on the throat, he was very fond
of edibles, thereby attaining the reputation of a glutton, provided it was upon his
“Adam’s apple”.
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Ina ma ka ai ka ila o kekahi, o na mea ai kana mea e ono ai, ua kapa ia, “he kanaka
puni ai,” ke ku nae ka ila ma ke kaniai.
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MOLE ON THE NOSE.
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NO KA ILA MA KA IHU.
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If a mole was located on the nose the interpreter would say it is a kissing mole,
because it is located at a place subject to kissing [or being kissed].
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Ina e ku ka ila ma ka ihu, alaila e olelo auanei ka mea kilokilo o na ila, “he ila
honi” no ka mea ua ku ma kahi o ka honi.
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MOLE ON THE EYE.
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NO KA ILA MA KA MAKA.
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If the mole of a person be on the eye, the interpreter of moles would say: “It is
a contemptuous eye.” That man or woman would not fail to criticise the conduct of
a person and all the acts that he did. Another interpretation of this mole was: “A
lascivious and lustful eye,” on the husband or wife of another; also coveting the
property of others, and things of like nature.
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Ina ma ka maka ka ila o kekahi kanaka, alaila, e olelo auanei ke kilokilo ila, “he
maka loi.” Aole e nele ka loiloi o ia kane a wahine paha i ke ano o ke kanaka, a me
na hana a pau a ke kanaka e hana ai. A o kekahi hana a ia ila, he ila anoi a makaleho
wale aku i ke kane a wahine paha a kekahi; me ke kuko wale aku, ina he waiwai na hai,
a me na mea like o ia ano.
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MOLE ON THE FOREHEAD.
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NO KA ILA MA KA LAE.
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It was said by wise counselors that if a mole was located on the forehead [of a person]
he was an attentive and righteous man who would not shrink from a resolution that
he would make. If he failed through a drawing back then his hopes also failed notwithstanding
his great desires.
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Ua oleloia e ka poe akamai i ke kakaolelo, ina e ku ka ila ma ka lae, he kanaka hoolohe,
he hoopono, aole oia e hoi hope ma kona manao ana e hooholo ai. A ina e haule oia
i ka hoi hope, alaila o kona hoi hope iho la no ia o kona manao me ka nana ole i na
mea ana e manao nui ai.
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MOLE ON THE CROWN OF THE HEAD.
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NO KA ILA MA KA PIKO POO.
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If the mole of a man was on the crown of his head, he was the most learned man in
a calling, whether it be that of a counselor, or a diviner, learned in the edifying works of former times. Kings would be his
associates, and he would be a favorite of the chiefs. He would be a person who would
strictly observe the laws of the god of the order of priesthood.
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Ina ma ka piko poo ka ila o kekahi kanaka, alaila oia ke kanaka naauao loa ma na hana,
ina he kakaolelo, a kilokilo paha, he akamai ma na hana naauao o ka wa kahiko, he
mau alii aimoku kona mau hoa kuka, a he kanaka punahele i na ’lii, he kanaka malama
pono i na kanawai o ke akua o ka oihana kahuna.
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MOLE ON THE HANDS.
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NO KA ILA MA NA LIMA.
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If the mole of a person be on the wrist-bone of the right or left arm it denoted him
to be a powerful man in a fisticuff or an encounter, and in wrestling; one who would
be victorious in all conflicts. Another attribute which this man would possess was
his strength in playing the pahee (sliding) and in bowling.
[138]
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Ina e ku ka ila o kekahi ma ke kano o ka lima akau, a lima hema paha, he kanaka ikaika
i ke kuikui a me ka mokomoko, a he ikaika i ke kulakulai, e lanakila no oia i na manawa
hakaka a pau. O kekahi ano o ia kanaka, he kanaka ikaika i ka pahee, a me ka olohu
(maika).
[139]
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MOLE ON THE LIP.
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NO KA ILA MA KA LEHELEHE.
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If the mole of a person was on the lip, that person would be fond of tattling, his
usual occupation being that of a tale-bearer, and the confidences of private conversations
with his friends would not be observed. It would not be long before he would divulge
what they had resolved to do. And if a woman was the possessor of the mole she would
excel in tale bearing.
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Ina ma ka lehelehe ka ila o kekahi kanaka, alaila, he kanaka puni kamailio, he holoholo
olelo kana hana nui, aole e nalo na olelo huna ana i kuka malu ai me kona hoaloha,
aole e liuliu e hai koke aku no oia i ka laua mea i hooholo ai e hana. A ina he wahine
ka mea nona ka ila, o ka pakela aku ia o ke akamai i ka holoholo olelo.
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MOLE IN THE PALM OF THE HAND.
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NO KA ILA MA KA PULIMA.
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If the mole of a person was on the palm of the hand then the high priest of the order
of priesthood would say: “He is a man who will take anything he desires, stealing
without being seen; he is a man who will excel in mischief.”
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Ina ma ka pulima ka ila o kekahi mea, alaila e olelo auanei ke kahuna nui o ka oihana
kahuna, “He kanaka lawelawe i kela me keia mea ana e manao ai, he kii aihue me ka
ike ole ia. He oi o ke kanaka manao nui i ke kalohe.”
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MOLE ON THE EYEBROWS.
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NO KA ILA MA NA KUE MAKA.
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If the mole of a person was on either or both eyebrows, the counselor priest of the
order of priesthood would say: “He is a very ill-natured man, and selfish also, seldom
being amiable and kind, termed by character readers as ‘a bunch of bulrushes which
could be smashed with a rock.’ If the man was eating and saw his friend coming, he
would cast his eyes down on the ground. If his anger was aroused his mind was suddenly
made up for a fight although he was not a man of strength.”
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Ina ma ke kue maka a mau kue maka paha ka ila, o kekahi mea, alaila e olelo auanei
ke kahuna kakaolelo o ka oihana kahuna, “He oi o ke kanaka huhu, a he aua no hoi,
kakaikahi kona manawa oluolu, a me ka lokomaikai; ua kapaia e ka poe ike i ka nanauli,
he pu-makoloa ia kanaka, aole e naha i ka pohaku ke wawahi.” A ina e ai ana ua kanaka
la, a ike i kona hoa e hele mai ana, i lalo wale no kona maka e kulou ai. A ina e
hiki kona huhu, ua puni koke kona manao i ka hakaka, he kanaka ikaika ole nae.
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59. OF FAVORABLE MONTHS FOR BIRTHS.
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59. NO NA MALAMA MAIKAI O KA HANAU ANA.
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Among the auguries that the character readers practiced, in the order of priesthood,
the deportment and attributes of persons are known by the months, as the character
readers knew all about a person and his doings by the month of his birth. As the auguries
of the month of his birth, so would his character and deportment be, whether rich,
or poor, or favored.
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Ma na oihana ike a ka poe nanauli e pili ana i ka oihanakahuna, aia kekahi mau hana
a na kanaka, a me na ano ma na malama, he mea maopopo i ka poe nanauli ke ano o ke
kanaka, a me kana mau hana i loko o kona malama hanau. E like me ka malama hanau,
pela no kona ano a me kana hana, ina he waiwai, a ina he ilihune, a ina he punahele.
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THE MONTH OF IKIIKI.
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KA MALAMA O IKIIKI.
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If a child was born in the month of Ikiiki50 he would become a man very fond of agriculture. He had no great desire for a large
number of people in the home, especially if they were strangers; his own family was
uppermost in his mind.
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Ina e hanau ke keiki i ka malama o Ikiiki, he kanaka makemake nui i ka mahiai. Aole
ona makemake nui i ka lehulehu o ka hale, ina he poe e mai; o kona ohana iho no kana
e manao nui ai.
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THE MONTH OF KAAONA.
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KA MALAMA O KAAONA.
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If a child was born in Kaaona,51 if a boy he would be much sought after by women and favored in all his works. Ruling
chiefs would be his associates and he would be a general favorite among them. As the
name of the month indicates, so were the acts of the man; such a person was called:
“The intoxicating shrub of Makalei”52 (which was a favorite intoxicant plant of the fishes).
[140]
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Ina no Kaaona ka hanau ana o ke keiki, ina he keiki kane, he kanaka kulia i ka wahine,
he kulia i kela hana keia hana. He mau alii aimoku kona mau hoa hele, a he kanaka
punahele no i na ’lii. E like me ka malama, pela no ka hana a ke kanaka; ua kapaia ia kanaka,
“He laau ona o Makalei.” (Oia ka laau ona ia e ka ia.)
[141]
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THE MONTH OF HINAIAELEELE.
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KA MALAMA O HINAIAELEELE.
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If a child was born in Hinaiaeleele53 he would be a lazy person, greatly desiring pleasure, and an ignoramus. As the month
was something of a shady hue, so were all the acts of this man.
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Ina no Hinaiaeleele ke keiki e hanau, “he kanaka molowa, he makemake nui i ka lealea,
he kanaka naaupo. E like me ke ano eleele o ka malama, pela ka poele o na hana a pau
a ia kanaka.”
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THE MAHOE-MUA AND MAHOE-HOPE.
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KA MAHOE-MUA A ME KA MAHOE-HOPE.
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If a child was born in the Mahoe-mua54 and the Mahoe-hope,55 he would be a man who sometimes indulged in doing mischief, and sometimes a man of
good behavior. He was fond of agriculture and fishing. If he did mischief in the first
place, all his future acts would be of evil. If good behavior was his first act and
an evil deed the second he would continue in evil deeds till death; his mind would
not revert back to his first act.
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Ina no ka Mahoe-mua a me ka Mahoe-hope ka hanau ana o kekahi keiki, he kanaka manao
nui i ke kalohe i kekahi manawa, a i kekahi manawa, he kanaka noho malie. He kanaka
manao nui i ka mahiai a me ka lawaia. Ina o ke kalohe ka hoomaka ana a ua kanaka nei,
alaila, o ke kalohe wale no kana mau hana. A ina o ka noho malie ka hana mua, a ina
he kalohe ka hana hope, alaila o ke kalohe wale no a make, aole e huli hou kona manao
i kana hana mua.
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THE MONTH OF IKUWA.
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KA MALAMA O IKUWA.
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If a child was born in the month of Ikuwa,56 he was a loud-voiced child but a man much liked by the chiefs as a heralding officer.
Like the thunder clap in Ikuwa so he was considered in the opinion of the counselors
of the order of priesthood.
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Ina e hanau kekahi keiki i ka malama o Ikuwa, he keiki leo nui, he kanaka makemake
nui ia nae e na ’lii i luna kala. E like me ke kui ana o ka hekili i loko o Ikuwa,
pela i manao ia ai e na kakaolelo o ka oihanakahuna.
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THE MONTHS OF WELEHU AND MAKALII.
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KA MALAMA O WELEHU A ME KA MALAMA O MAKALII.
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If the birth of a child occurred in Welehu,57 or Makalii58—they being auspicious months—he would be a man of many children. It referred to women
also. If a man and woman were married, and their birth month the same, their family
would be large and termed “an assembly of manini, or school of uhu.”
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Ina no Welehu a me Makalii ka hanau ana o kekahi keiki, he mau malama maikai ia, he
kanaka keiki nui, a wahine paha. Ina ua hoao ke kane a me ka wahine, a ua like ko
laua malama hanau, alaila na laua na ohana nui, ua kapaia, “he naho manini, a he uhukai.”
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THE MONTH OF KAELO.
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KA MALAMA O KAELO.
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If a boy or girl was born in the month of Kaelo,59 he had much affection for his wife and family; the same of a woman. He was also affectionate
to a person who made an impression upon him; he, or she, was charitable and had a
host of friends.
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Ina ua hanau kekahi keiki i ka malama o Kaelo, a kaikamahine paha, he kanaka aloha
nui i kana wahine a me kona ohana, a ina he wahine oia no. A he kanaka aloha no hoi
i kana mea e manao aku ai, he kanaka lokomaikai a wahine lokomaikai paha, he kanaka
makamaka nui.
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THE MONTH OF KAULUA.
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KA MALAMA O KAULUA.
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If a person was born in the month of Kaulua,60 “he was a chief, an island chief, a mighty man in battle who would be victorious
at all times. He would be a very brave man, a violent tempered chief or commoner.”
Like the month so would be the character of the child born in this month, because
during that month the sea broke in billows in the ocean, which were called “the violent
billows of Kaulua.”
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Ina e hanau kekahi i ka malama o Kaulua, “he kanaka alii, he alii aimoku, he kanaka
ikaika i ke kaua, a e lanakila no oia i na manawa a pau. He kanaka koa loa, he alii
huhu, a kanaka huhu paha.” E like me ke ano o ka malama, pela no ke keiki hanau ia
malama, no ka mea, o kela malama, ia malama e poi ai ke kai ma ka moana, “Ua kapaia,
na akuku nalu o Kaulua.”
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THE MONTH OF NANA.
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KA MALAMA O NANA.
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If the birth of a person occurred in the month of Nana,61 he always had faith in receiving everything that he desired; he had confidence in
farming, in fishing and every occupation which he could think of, whether it be right
or wrong.
[142]
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Ina no ka malama o Nana ka hanau ana o kekahi, alaila, he manaolana mau oia ma na
mea a pau ana e manao ai, he manaolana i ka mahiai, lawaia, kela hana keia hana a
pau ana e noonoo ai, ina he pono, ina he hewa.
[143]
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THE MONTH OF WELO.
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KA MALAMA O WELO.
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If a person was born in the month of Welo,62 he was a man skilled in divination and counseling. He was an illustrious person,
and his children were distinguished also after him. His descendants were always eminent.
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Ina e hanau kekahi i ka malama o Welo, he kanaka akamai i ke kilokilo a me ke kakaolelo.
He kanaka kuauhau, a kuauhau pu me kana mau keiki ke hanau aku. He hanauna kuauhau
ka ia kanaka a mau aku.
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60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD.
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60. KEKAHI MAU ANO HOU AE O KA MALAMA MAMULI O KA IKE OIHANAKAHUNA.
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Mention has been made in former numbers in relation to agriculture regarding favorable
days for planting, but no mention was made of the favorable months. Divination of
days was different from that of months. The works of the farmers were named after
the months; according to the names of the months so would be the result of the work.
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Ua hoikeia ma kekahi mau helu e pili ana i ka mahiai, no na la maikai o ke kanu ana,
aka aole i hoikeia na malama maikai. He okoa no ke kilokilo ana o na la, a he okoa
no ko ka malama. Ua kapaia na hana a ka poe mahiai mamuli o na inoa o na malama; e
like me na inoa o ka malama, pela no na hana e hiki mai ana.
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THE MONTH OF IKIIKI.
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KA MALAMA O IKIIKI.
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Before the approach of the month of Ikiiki, the farmer prepared to work his field
and set out his plants; after his plants had matured, then the farmer was ready to
eat the produce which he had cultivated in the month of Ikiiki; and this was what
the farmer said: “In the month of Ikiiki the first fruits of my plants will be gathered.”
But if the yield in the field changed, famine would be the result. This month had
only two interpretations, “weariness from food,” or “hard pressed by famine.” Therefore
this month was favorable to the farmers, but distressing to certain others. The words
of the farmers, applied, however, to dry land; they did not refer to wet lands.
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Mamua o ka malama o Ikiiki, ua makaukau ke kanaka mahiai e hana i kana mahinaai, a
me kana mau mea kanu; a mahope iho o ka ulu pono ana o kana mau mea kanu, alaila,
ua makaukau ka mahiai e ai i kana hua i mahiai ai ma ka malama o Ikiiki, a penei e
olelo ai ka mahiai: “A ka malama o Ikiiki, hahai ka hua mua o ka’u mau mea kanu,”
aka hoi i ano e mai ka hua o ka mahinaai, alaila o ka wi ka hope. Elua wale no ano
o ia malama, “he ikiiki i ka ai,” a “he ikiiki i ka wi.” Nolaila ua maikai ia malama
i ka poe mahiai, a ua ino ia malama i kekahi poe. Ma na aina kula nae e pili ai ka
olelo a ka poe mahiai, aole e pili ma na aina waikahe.
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THE MONTH OF KAELO.
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KA MALAMA O KAELO.
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This was the favorable month for the plover snarer’s ambitions, as it was the season
in which the plover fattens. Hence the saying by the counselors of the order of priesthood:
“Kaelo is the month when the plover are plump.”
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He malama maikai ia a ka poe kapio kolea e manao nui ai; oia ka manawa momona o ke
kolea. A nolaila, ua oleloia e ka poe kakaolelo o ka oihanakahuna, “O Kaelo ka malama
e kapule ai ke kolea.”
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THE MONTH OF NANA.
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KA MALAMA O NANA.
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Prior to the month of Nana the fishermen prepared the flying-fish seine, because the
fish diviners foretold that: “In the month of Nana the flying-fish are fat.” The fish
diviners, when the fishing months came, could foretell the time of performing the
works of their vocation which were soon fulfilled according to their words.
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Mamua o ka malama o Nana, e hoomaukau ai ka poe lawaia i ka upena malolo, no ka mea,
ua ike ia e ka poe kilokilo lawaia, “O Nana ka malama, hoonanana ka malolo.” O ka
mea kilokilo lawaia ke hiki i ko lakou malama lawaia, he hiki ia lakou ke olelo e
mamua o ka manawa e hana ai i ka lakou oihana, a e hookoia no auanei e like me ka
lakou olelo ana.
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61. AUGURIES OF THE CANOE-HEWING PRIESTS.
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61. KA OIHANA IKE A KA POE KAHUNA KALAIWAA.
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The canoe-hewing priest was a notable personage. He was a capable man in his calling;
he also had an augury in keeping with his profession of canoe hewing. He could not
commence to perform the duties of his calling unless he supported the ordinances of
his profession according to his gods; only by having a favorable night during sleep
could he go and perform the duties of his vocation; but if his dream had reference
to death, then he could not go up to hew canoes. If he persisted then the result would
be fatal.
[144]
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He kanaka kaulana ke kahuna kalaiwaa. He kanaka akamai no ma kana oihana kalaiwaa;
a he hoailona ike no kana, me ka malama no i kana oihana kalaiwaa. Aole no e hiki
i ua kahuna kalaiwaa la ke hoomaka e hana ma kana oihana kahuna, ke ole oia e malama
i na kanawai o kana oihana mamuli o kona akua; aia wale no a maikai ka po o ka moe
ana, alaila pono ke hele e hoomaka ma kana oihana; aka, ina ua pili ka moe uhane i
ka make, alaila, aole e hiki ke pii i kuawaa. Ina hoopaa aku, alaila o ka make ka
hope.
[145]
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BEGINNING OF CANOE HEWING.
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NO KA HOOMAKA ANA E KALAIWAA.
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A canoe-hewing priest should first instruct a person who desired to learn canoe hewing,
also teaching him other things which were edifying, by acknowledging the deity, and
instructing him also in the auguries relating to the vocation of canoe hewing.
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E ao mua no ke kahuna kalaiwaa i ke kanaka e makemake ana e ao i ke kalaiwaa, me ke
ao pu aku i na oihana e ike ai, mamuli o ka malama ana i ke akua; a me ke ao pu aku
no i na hoailona ike e pili ana no ka oihana kalaiwaa.
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LEARNING OF THE CANOE-HEWING PRIEST.
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KA IKE O KE KAHUNA KALAIWAA.
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When the canoe-hewing priest reached the koa tree which he had chosen to hew into
a canoe, he must first look up to the branches of the tree so selected, and when he
had noted the traveler’s branch,63 he would cut at the base and at the side of the tree bearing said traveler’s branch.
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I ke kahuna kalaiwaa i manao ai e kii i ke koa i manao ai he waa, aia a hiki aku ke
kahuna ma ke koa ana i manao ai i waa, alaila, e nana mua oia i luna o na lala o ua
koa nei, aia a ike aku oia i ka lala kamahele, alaila, e oki oia ma ke kumu o ua koa
nei ma ke kua o ke kumu laau, e ku ana i ke alo ma ka aoao e pili ana i ka lala kamahele.
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OF THE TRAVELER’S BRANCH.
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NO KA LALA KAMAHELE.
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This was the branch of the tree which the canoe hewers and timbers cutters took particular
observation of because, on the side of that branch the tree would fall when cut, and
that was why it was called by canoe-hewing priests “a traveler’s branch.”
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Oia ka lala o ka laau a ka poe oki waa, a oki laau paha e makaala ai, no ka mea o
ua lala kamahele la, malaila no e hina aku ai ka laau ke okiia, a oia ka mea i olelo
ia e na kahuna kalaiwaa, “he lala kamahele.”
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MARKS OF A GOOD OR A DEFECTIVE CANOE.
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KA HOAILONA NO KA WAA MAIKAI A ME KA WAA INO.
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When the koa tree intended for a canoe fell and the top was cut off, then the canoe-hewing
priest watched for the coming of the elepaio bird, which augured its perfectness for a canoe, or its defect. When the elepaio bird darted down from the sky and landed on the trunk of the tree intended for a
canoe, the canoe-hewing priest watched its conduct.
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Aia a hina ke koa i manaoia i waa, a moku ka welau; ia manawa e nana aku ai ke kahuna
kalaiwaa i ka lele mai a ka manu elepaio, oia ka manu nana e hailona mai ka maikai
o ka waa, a me ke ino. I ka manawa e lele mai ai ka manu elepaio mai ka lewa mai a
kau ma ke kumu o ka laau i manaoia ai he waa, ia manawa e nana aku ai ke kahuna kalaiwaa
i ke kuhikuhi a ka manu elepaio.
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|
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BEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE.
|
KE KUHIKUHI ANA A KA ELEPAIO I KA HEWA O KA WAA.
|
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If the bird darted down and perched on the trunk of the tree and then ran along the
trunk to the other end, the canoe-hewing priest would remark: “The canoe is perfect.”
The conduct of the bird in running direct from the base to the end was the sign which
enabled the priest to pronounce it perfect. Where the bird traversed was the top opening
of the canoe. Supposing that the opening of the canoe which the bird apparently intended
was underneath, the bird would fly to a certain height, then circle over the tree,
the priest would understand that it was urging the turning of the tree. But if the
opening that the elepaio intended to be was on the side, it would fly in that direction. On the other hand,
if the bird came and stood on the trunk of the tree intended for a canoe, if it continued
to remain there for some time, the canoe-hewing priest knew that a defect was at that
point. If the bird again ran from the trunk and stood in another place, then another
defect was at that locality, and thus the bird would indicate all the defects in the
canoe, whether it be rottenness, hollow-cored, or knotted. In this way the canoe-hewing
priest was made aware of the defects of the [tree for a] canoe.
[146]
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Ina e lele mai ka manu a kau ma ke kumu o ka laau, a holo mai ka manu mai ke kumu
a ka welau, alaila, e olelo auanei ke kahuna kalaiwaa, “Ua maikai ka waa.” O ka holo
pololei ana o ka manu elepaio mai ke kumu a ka welau ka hoailona a ke kahuna kalaiwaa
i olelo ai “he maikai.” O kahi a ka manu e holo ai, oia iho la no ka waha o ka waa.
Ina paha, ua kaa ka waha a ka manu i manao ai malalo, alaila, e lele no ka manu a
kau maluna, a lele poai a puni ka laau, alaila e maopopo auanei i ke kahuna kalaiwaa,
e hoolale mai ana e hoohuli ka laau. Aka hoi ina ma ka aoao ka waha a ka elepaio i
manao ai, alaila e lele no auanei ka manu ma ka aoao.
Ina hoi i lele mai ka manu a kau ma ke kumu o ka laau i manaoia he waa, a i hoomau
loa ka manu i ke kau malaila a liuliu iki, alaila, e manao auanei ke kahuna kalaiwaa,
aia malaila ke ino, (kina) o ka waa. Alaila, holo hou mai ka manu mai ke kumu mai
a kahi no e ku ai, aia hou no malaila ke kina, a pela aku ka manu e kuhikuhi ai i
na kina a pau o ka waa, ina he puha ke kina o ka waa, ina he iho kaa, a he lala paha.
Pela e ike ai ke kahuna kalaiwaa i ke kina o ka waa.
[147]
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62. THE GOD OF THE CANOE-HEWING PRIEST.
Kupulupulu was the god of the canoe-hewing priests, and Mokuhalii the canoe-hewing
priest who attended the deity. They, Mokuhalii, a male deity, and Leaka, his wife,
a female deity, were deities of the canoe hewers, and the canoe-hewing priests and
their offspring descending from them.
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62. KE AKUA O NA KAHUNA KALAIWAA.
O Kupulupulu ke akua o ka poe kahuna kalaiwaa, a o Mokuhalii ke kahuna kalaiwaa, o
ke kahuna ia nana i malama ke akua. He mau akua no laua no ka poe kalaiwaa, he akua
kane o Mokuhalii a o Leaka kana wahine, he akua wahine ia, a o na kahuna kalaiwaa
mahope mai o laua, no loko mai o laua a me ka laua mamo.
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OF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST.
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NO KA AILOLO ANA O KE KAHUNA KALAIWAA.
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Canoe-hewing priests performed an initiation service at the beginning of canoe-hewing,
but the service did not relate to priests already established. When a person desired
to learn canoe hewing he had to do as his instructor directed him. When his canoe
was completed it was essential to purchase a pig and other necessaries, which should
not be bought cheaply as in the case of other canoes. The requirements for the canoe
of a new priest being purchased cheaply depended upon the acceptance of the offering
service. In the service if the augury stood favorably, it would be apparent to the
instructor that his pupil would prosper in the vocation of canoe hewing, but if the
augury was inauspicious, then the instructor in canoe hewing would say that the pupil
could not learn the calling. If the augury foretold death then that person would surely
die if he persisted in canoe hewing; therefore it had better be left alone.
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He ailolo ko na kahuna kalaiwaa ma ka hoomaka ana e kalaiwaa, aole nae i pili ka ailolo
no ka poe kahuna kahiko.
Aia a manao kekahi e ao i ke kalaiwaa, alaila, e hana no oia mamuli o ke kauoha a
kana kumu. Aia a paa kana waa i kapili ai, alaila, e pono e kuai aku i ka puaa, a
me kekahi waiwai e ae, aole nae e kuai makepono ia e like me na waa e ae. He kuai
makepono loa ko ka waa a ke kahuna hou, aia ka pono o ka ailolo. I ka ailolo ana,
ina ua ku ka lolo i ka maikai, alaila e maopopo auanei i ke kumu kalaiwaa, e pono
ana kana haumana ma ka lawelawe ana i ke kalaiwaa. Aka, ina ua ku ka hailona i ke
ino, alaila, e olelo auanei ke kumu kalaiwaa, aole e hiki i kana haumana ke ao i ke
kalaiwaa. Ina ua ku ka hailona i ka make, ma ka hoike ana a ka lolo, alaila e make
ana no ia kanaka ke hoomau aku i ke kalai waa, nolaila o ka haalele loa no ka pono.
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63. THE PROFESSION OF SPEAR HURLING.
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63. NO KA OIHANA OO IHE.
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Spear hurling was an exhilarating profession, and a warlike vocation also. Spear hurling
was practiced for offensive and defensive fighting; it was not generally taught to
the common people, but only to those at court; only a few of the common people understood
fighting with spears.
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He oihana lealea ka oo ihe, he oihana kaua no. I hoomakaukauia ka oihana oo ihe no
ke kaua aku, a kaua mai; aole nae e ao waleia ia mea ma na kanaka kuaaina, ma ke alo
alii wale iho no ia, he kakaikahi wale no na kanaka kuaaina i ike i ke kaua oo ihe.
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Spear throwers had a tactical profession, one of skill; an accomplished spearsman
could stand before many64 spears hurled at him; if a score of spears were hurled at an able spearsman they
would not overcome him, in spite of their number.
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He oihana ike no ka ka poe oo ihe, he oihana akamai; he hiki i ke kanaka akamai ke
ku i mua o na ihe e haule makawalu ana i mua ona, ina he iwakalua ihe e houia i ka
mea hookahi, aole e lanakila ana ia mau ihe he lehulehu i mua o ka oo ihe akamai.
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There were two principal things in spear hurling; dexterity in dodging, and skill
in throwing, the spear. One who was dexterous in throwing the spear, however, could
not make a success before one who was clever in dodging. If an expert dodger was seen
[in action] then tremendous applause for him would be heard. Dexterity in throwing
and agility in dodging should be incorporated in one person.
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Elua no mea ano nui i ka oo ihe ana, o ke akamai i ka alo, a o ke akamai i ka oo ihe.
Aole nae e hiki i ka mea akamai i ka oo ihe ke lanakila i mua o ka mea akamai i ka
alo ihe. Ina e ikeia ke kanaka akamai i ka alo ihe, alaila nona ka pihe nui ke loheia
aku. O ke akamai i ka oo ihe, a me ke akamai i ka alo ihe, e pono no e huiia ia mau
mea elua i ke kanaka hookahi.
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64. AUGURIES IN SPEARSMANSHIP.
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64. NA HOAILONA IKE O KA OO IHE.
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Instructors in spearsmanship maintained certain auguries in relation to the order
of priesthood. One would not instruct spearsmanship if an inauspicious augury foretold
misfortune and adversities which might occur afterwards. One could not go to fight
in a spear battle unless skilled; only by practice, if the augury was favorable, could
a person go to battle. Otherwise it was improper to go.
[148]
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He mau hoailona ike no ka ka poe kumu oo ihe e pili ana i ka oihanakahuna. Aole no
e ao wale ana kekahi i ka oo ihe ke ku i ka hailona ino e pili ana i ka poino a me
ka pilikia mahope e hiki mai ana. Aole no e hiki ke hele i ke kaua oo ihe ke ailolo
ole; aia no a ailolo, a maikai ka lolo ana, alaila, pono ke hele i ke kaua. Aka ke
ino ka lolo ana, aole e pono ke hele.
[149]
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AUGURY FOR INITIATION.
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KA HAILONA NO KA AILOLO ANA.
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When one is learning spearsmanship efficiency must be certified to by the initiation
ceremony. If a pig was to be the sacrifice, the spear instructor would examine it
after being cooked and taken from the oven. If he was satisfied that the pig of the
ceremony was appropriate he would say: “the ceremony is well.”
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I ke ao ana o kekahi i ka oo ihe alaila e pono ke hailona ma ka ailolo ana. Ina he
puaa ka lolo, alaila, e nana ke kumu oo ihe i ka puaa mahope iho o ka moa ana mai
ka imu ae. A ina ua ike ke kumu oo ihe o ka oihanakahuna, ua maikai ka puaa o ka lolo
ana, alaila e olelo auanei ke kumu oo ihe, “Ua maikai ka lolo.”
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AUSPICES OF THE INITIATION CEREMONY.
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NO KA MAIKAI O KA LOLO.
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The perfectness of the graduation ceremony of the scholar in spearsmanship depended
upon the uncracked condition of the roasted pig, and the completeness of all the work
done from the initial lesson to the time of the ceremony. Then only was the service
considered perfect.
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O ka maikai o ka ailolo ana o ka haumana oo ihe, o ka nakaka ole o ka puaa i kaluaia,
o ka holokahi o ka hana ana, mai ka hoomaka ana e ao a hiki i ka lolo ana. Alaila,
he lolo maikai ia.
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AN IMPERFECT CEREMONY.
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KA LOLO INO.
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If the instructor in spear hurling noticed that the roasted pig was defective, perhaps
a crack on its back, then the back of the novitiate would be pierced by his opponent
in battle. Wherever cracks appeared on the initiation pig there would the injuries
be inflicted on the person of the scholar. According to the priest’s ordinances so
would be the result.
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Ina ua ike ke kumu oo ihe ua ino ka puaa, he nakaka paha, ina paha ma ke kua o ka
puaa lolo ka nakaka ana, alaila ma ke kua no o ka mea nona ka lolo e ku ai i ka ihe
a kona hoa kaua. Ma kela wahi keia wahi o ka puaa lolo e nakaka ai, alaila, malaila
no e loaa ai ka pilikia; e like me ke ano mau o ka oihanakahuna, pela no e hookoia
ai.
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65. OF THE PROFESSION OF BONE BREAKING.
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65. NO KA OIHANA LUA.
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Bone breaking was a profession of hostility; it was taught in preparation for the
day of battle or other encounters; it was practiced to guard against the strength
of an opponent intending to inflict an injury. But practicing bone breaking did not
always bring victory to one having an excellent knowledge of the profession. If a
person had great strength and was uninstructed in the profession of bone breaking,
his great strength would not avail him against a feeble old man who was skilled in
bone breaking. Of two experts in bone breaking who had the same instructions, if one
had more strength than the other, the stronger would be victorious.
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He oihana kaua ka oihana lua; ua aoia ka oihana lua, no ka la kaua, a no ka la e hakaka
ai; ua malamaia ka oihana lua, i mea e pale aku ai i ka ikaika o kekahi mai, me ka
manao e hoeha mai. Aka, ma ka malama ana i ka oihana lua, aole ia he mea e lanakila
ai i ka ike oi o ka mea e malama ana i ka oihana lua. Ina he ikaika nui ko kekahi
kanaka, me kona ao ole i ka oihana lua, alaila, aole no e lanakila ana kona ikaika
mamua o ka elemakule nawaliwali i ike i ka oihana lua. A ina he mau mea ike hohonu
i ka lua, a ua like no na ai a laua i ao ai, a me na kaina ai a laua, aka, ina ua
oi ka ikaika o kekahi i mua o kekahi, alaila, na ka mea ikaika no o laua ka make.
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Of bone breaking. Pikoi65 and bone breaking constitute this profession. When a person desired to learn the
profession, he was taught by the instructor in the ordinances of bone breaking deity,
strictly obeying the counsels of the instructor. During the course of instruction
only ten evenings or ten noon times were occupied, after which the augury pig was
roasted. If the pig was faultless in its preparation, then his bone breaking practice
would be successful. But if the augury pig was faulty, chinked perhaps, the instructor
would say: “It is of no use seeking to learn bone breaking, because, where the pig
was cracked, there an injury would be inflicted.”
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O ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao i ka lua,
e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka malama pono loa i na
kauoha a ke kumu. I ke ao ana o ke kumu i kana haumana, he umi no ahiahi, a awakea
paha e ao ai, alaila, kalua ka puaa hoailona.
Ina ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana lua. Aka, ina
ua ino ka puaa hailona, ua nakaka paha, alaila, e olelo auanei ke kumu lua, “aole
e pono ke ao i ka oihana lua, nokamea, ma kahi o ka puaa e nakaka ai, malaila no e
loaa ai ka pilikia.”
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An incident of Kekuaokalani. During his instruction in the profession of bone breaking,
and after the augury pig was roasted, the whole pig was faultless except for a chink
on the leg. His instructor then said in accordance with the rites of the order of
priesthood: “It will not be safe for you to go into engagements of war or of any other
conflict, because you will receive an injury in the same place as the chink on your
pig.” But Kekuaokalani did not pay attention to the words of his bone breaking instructor,
[150]and during the battle at Kuamoo, in Kona, Hawaii, he was hit by a bullet in the calf
of the leg.
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E like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka manawa i kalua
ai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a ma ka wawae o ka puaa ka
nakaka. Ia manawa, olelo aku kana kumu, ma ke ano o ka oihanakahuna; “aole e pono
ia oe (ia Kekuaokalani) ke hele i mua o na hoouka kaua, ina e hele oe i ke kaua, a
i ole i kekahi aha hakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaa
ai ka hakaka o ko puaa.” Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana kumu [151]lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku iho la o Kekuaokalani
i ka poka ma ka oloolo wawae.
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THE DEITY OF THE BONE BREAKERS.
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KE AKUA O KA POE LUA.
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Kuialua was the name of the deity of the bone breakers. Before entering the instruction
house of the profession of bone breakers, the scholar must first offer reverence to
the deity, Kuialua, at the same time making a noise by stamping the ground near the
doorway of the house with his feet. After the scholar had first made a noise with
his feet, then the instructor would respond in the same manner as the scholar had
done.
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O Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo i ka hale
o ka oihana lua, ia manawa e haawi aku ka haumana i ka hoomana ana i ke akua Kuialua,
me ka hoohalulu ana i ke kapuai wawae ma ke keehi ana i ka honua ma ka puka o ka hale.
Aia a halulu mua mai ke kapuai o ka haumana, alaila, e hoohalulu hope aku ke kumu
o ka oihana lua e like me ka hoohalulu a ka haumana.
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MANNER OF MAINTAINING THE BONE BREAKING DEITY.
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NO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA.
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The manner of maintaining the deity of the profession of bone breaking was very strict; all that the instructor advised
must be complied with. There were numerous sacred ordinances of the god of the profession
of bone breaking; if any ordinance thereof was violated, judgment would be meted out
by the deity, if it be the crippling of a leg, well and good; or if the punishment
was of another form of deformity according to the wish of the god of bone breaking
it would be the penalty.
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He nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke kumu lua e
olelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o ke akua o ka oihana lua;
ina i hai kekahi kanawai o ke akua o ka oihana lua, alaila, e hoopai ia no e ke akua,
ina he oopa no ka wawae ka hoopai, oia iho la no; a ina he kina e ae ka hoopai, e
like me ka manao o ke akua lua, pela no e hoopai ai.
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66. TRADING AS RELATED TO AGRICULTURE.
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66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI.
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There were auguries relating to trading in the order of priesthood. If a person desired
to exchange the produce of his field, intending to barter, if for fish the auguries
would begin to show when the food for the exchange was placed in the oven. If the
signs were favorable for the disposal of his product it was an assurance that he would
quickly exchange the food he had roasted for his trading. For instance: If the food
was placed in the oven, failure in trade would be shown when the oven was uncovered.
If the oven was without heat and the food uncooked, the diviner of trade would say:
“A trip for trading can not be made. Persistency would result in death on the ocean.”
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He mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana. Ina e manao
ana kekahi kanaka e kalepa i kana mau mea kanu o kana mahinaai, me ka manao o ka ia
ka mea e kalepa aku ai, aia i ka manawa e kalua ai ka ai kalepa, e hoomaka ai e ike
i ka hoailona. Ina paha ua ku ka hoailona i ka lilo o kana mau mea kalepa, he mea
maopopo e lilo koke ana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina i
kaluaia ka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka oihana
kalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo auanei ke kahuna kilokilo
o ka oihana kalepa, “Aole e hiki ke holo i ke kalepa, ina i hoopaa aku, alaila o ka
make ma ka moana ka hope.”
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Success of a trading trip depended upon the proper tying of the bindings of the bundles
of food. If, at the time of tying the ki, or pandanus leaf wrappers the bindings snapped, the priest of trading would say:
“It will not be long before my bundles of food are disposed of, because the bindings
of the bundles of food tell of their quick disposal.”
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Aia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e ikeia ai ka pono
ke hele i kalepa. Ina i ka manawa e moku ai ke kaula o ke pai ma ka nakii ana mawaho
o ka lai a me ka lauhala paha, alaila, e olelo auanei ke kahuna o ka oihanakalepa,
“Aole e emo pau koke ka’u mau pai ai i ka lilo, no ka mea, ke hai mai nei ke kaula
o ke pai i ka lilo i ke kuaiia.”
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67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES.
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67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA.
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The high priest of the king had an important duty to perform at the rites of a dedication
service in the temple on sacred nights. It was an important work to preside over a
service during these ceremonies; noises were not to be made; pigs must not squeal,
dogs must not bark, it was so strict. If the mud-hen chirped when the services were
being observed, the high priest would say: “The services are inauspicious and improper;”
it was inappropriate for the priest to perform the services then on account of the
chirping of the mud-hen.
[152]
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He oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke hiki aku i
na po kapu heiau. He hana nui ka malama ana o ka aha i ka wa e kai ai ka aha; aole
e pono ke walaauia, aole e alala ka puaa, aole aoa ka ilio, he kapu loa no. Ina e
keuia e ka alae ka aha i ka manawa e kai ai, alaila e olelo auanei ke kahuna nui,
“Ua lele wale ka aha, aole e pono;” aole e ku i ke kahuna ke hana ia manawa, no ka
mea ua keuia e ka alae.
[153]
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OF HULAHULA.
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NO HULAHULA.
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Hulahula was the name of the services of the sacred palm (loulu), which was an important ceremony observed in large temples like Leahi,66 Mookini, and Puukohola, and other temples of like character, and in which only the
chiefs participated on that night.
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O Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no na heiau nui
e like me Leahi, Mookini a me Puukohala, a me na heiau nui e ae e like ana me keia
heiau, na na ’lii wale no e noho i kela po e kai ai ka aha.
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METHOD OF CONDUCTING THE CEREMONY.
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KE ANO O KE KAI ANA A KA AHA.
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The ceremony was held only at night, at a time when everybody was in slumber, in the
solitude of night. At that time the high priest and the chiefs entered the place where
the services were to be held, an occasion whereby the king might learn clearly the
favorable or ill auspices of coming events. The observance of the ceremony made it
a most solemn night, [so sacred] that death would be meted out to the person who casually
passed by; animals would also be slain. On the evening when the king made his entry
into the temple, and at the proper time for the service the high priest performed
his duties in accordance with the order of priesthood; if the ordinances were perfectly
observed, the chirping of a mud-hen not occurring throughout the ceremonies, then the high priest of the order of priesthood would
say: “The ceremony is perfect; there was no flaw. If there is to be a battle tomorrow
victory will be the result.”
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Ma ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a pau i ka hiamoe,
i ka manawa anoano o ka po. Ia manawa, e komo aku ke kahuna nui a me na ’lii i kahi
e kai ai ka aha, he mea e maopopo ai i ke alii ka maikai a me ke ino o na mea e hiki
mai ana mahope. O ke kai ana o ka aha, he po kapu loa ia, he make ke kanaka ke maalo
ae, he make na holoholona.
Ma ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa kupono e kai
ai, alaila, lawe mai ke kahuna nui i kana oihana e pili ana i ka oihanakahuna, a ina
i maikai ke kai ana o ka aha, aole e keuia e ka alae a pau wale ke kai ana, alaila
e olelo auanei ke kahuna nui o ka oihanakahuna, “Ua maikai ka aha; aole wahi kinaunau.
Ina he hoouka kaua i ka la apopo, e lanakila no.”
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Again: As the priest became cognizant of the thoroughness of the services he would
lie down on the ground and look for omens in the heavens. If the priest noticed that
the heaven was thickly covered with clouds and clear in the center, he would boastingly
exclaim: “Fish will be surrounded by the seine tomorrow; now save the salt.” But if
the priest noticed that one side of the heaven was over-clouded, and the other side
was clear, then he would say: “Tomorrow, place the canoes in the shed; let no voyages
be taken, else death will result.”67 These were the interpretations of the priest in relation to the omens in the heavens.
For if the king did not heed the words of the priest, misfortune would be the consequence.
It was better to be mindful.
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A eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke kahuna i ka
honua a e nana aku i na ouli o ka lani. A ina ua ike ke kahuna, ua uhi paapu ia ka
lani e na ao, a ua kalae o waena konu o ka lani, ia manawa e olelo kaena ae ke kahuna
nui o ka aha, “Apopo puni ka ia i ka upena. Penei malama ka paakai.” Aka, ina ua nana
aku ke kahuna, ua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila,
e olelo ae ke kahuna, “Apopo hookomo na waa i ka halau; aole he holo moana, holo no
make.” Oia na olelo nane a ke kahuna no ke ano o na ouli o ka lani. No ka mea, ina
e hoolohe ole ke alii i ka olelo a ke kahuna, alaila o ka pilikia ka hope. O ka hoolohe
wale no ka pono.
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68. OF WAIMAKAUA.
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68. O WAIMAKAUA.
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Waimakaua was the name of a service maintained in a temple whose timbers were of the
lama68 tree. This service was for the flourishing of the crops. If the land had suffered
under a great famine on account of the heat, perhaps, and that it was a very scorching
season so that the things planted did not grow, then it was necessary that the Waimakaua
service be held.69 If the same was auspicious throughout the works of the order of priesthood, rains
would soon follow. That is why that service was called Waimakaua, a crop flourishing
service.
[154]
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Oia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha hoouluulu ai
ia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha, a he kau papaala nui loa
ia, aole nae e ulu na mea kanu, alaila e pono ke kai i ka aha o Waimakaua. Ina i maikai
ke kai ana o ka aha a pau ka hana a ka oihanakahuna, alaila e haule koke no ka ua.
Nolaila i kapaia ai ka inoa o ia aha “O Waimakaua,” he aha hoouluulu ai.
[155]
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OF PUEA.
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O PUEA.
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This is the name of a service relating to the Makahiki (or New Year’s) god. The observance
of this service was held during the journey of the akualoa (long god) and akuapoko (short god)70 directed its ceremonies.
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Oia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka manawa e hele
ai ke akualoa me ke akuapoko, alaila kai ia aha.
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HOOWILIWILIMOO.71
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HOOWILIWILIMOO.
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It is the name of another service which was observed for the benefit of all the people,
which was held in the daytime. If the service was properly conducted without the least
defect, the people would be profited, and no misfortune would occur.
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O ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao e kai ai ia
aha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina iki, alaila e pono ana no
na kanaka, aole he loaa o ka pilikia.
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ONEONEIHONUA.72
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KE ONEONEIHONUA.
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This was a service which related to the chiefs only; ohia was the timber used for the temple which was called the Hakuohia73 (Lord of the Ohia).
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He aha no ia e pili ana i na ’lii wale no, he ohia ka laau o ia heiau, ua kapaia,
“Ka Hakuohia.”
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69. METHOD OF BUILDING THE TEMPLE.
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69. NO KE ANO O KA HANA ANA I NA HEIAU.
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When the king desired to build a temple the high priest of the order of priesthood
would select the place where the temple was to be erected, this priest74 was called the architect. In relation to the work of the temple, the priest must
first prepare the sacrifices of pigs, red fish, coconuts, as offerings to the deities.
When the people reached a tree, the pig and other sacrifices prepared were offered
to the gods.75 After the tree was cut and hauled down, then was the time for a transgressor to be
sacrificed and laid near the hole where the timber was to be placed. The post ka pouamanu,76 was then erected. It was the post at the rear of the house at a place opposite the
entrance. At the completion of the temple an altar was built where the human sacrifice
was placed.
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Ina i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka oihanakahuna
e kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i kapaia, he “Kuhikuhipuuone.” Ma
ka hana ana i ka heiau, e hoomakaukau mua, ke kahuna i na mohai e makana aku ai i
na akua; oia ka puaa, ka ia ula, ka niu. I ka hiki ana o na kanaka malalo o ke kumu
laau, alaila e hoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua.
I ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke kanaka lawehala,
a waihoia ma ka lua o ka laau e ku ai; alaila kukulu ka pou, ua kapaia o “Kapouamanu.”
Oia ka pou ma ke kua o ka hale ma ka wa e kupono ana i ka puka komo. Aia a paa ka
heiau i ka hana ia, alaila, e hana i umu, oia ka lele e kau ai ke kanaka.
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In building a temple for the use of the people, it was not constructed exactly like
that of the chiefs. The chiefs had large temples, and the people of several districts,
or an island, built them. A temple was constructed with a name for each division from
the exterior to the interior. Outside of the temple it had a certain name called the
kipapa (pavement); inside of the kipapa was the drum house, and further in [156]from this place were the pebbles,77 which was nearer the paehumu, and still further in was the kamana, the paehumu78 itself; and coming to a higher place in the temple was the moi79 which was equal to the mounting division of the anuu. It was customary in the large temples of the chiefs that two compartments were set
apart,80 one for the king at a certain place, and one for the priest at a certain place in
which he observed the ordinances of the order of priesthood.
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I ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a na ’lii. He
mau heiau nui ka na ’lii, he mau okana ka poe nana e hana, a i ole, he moku paha.
Ua hanaia ka heiau, me na inoa pakahi, mai waho o ka heiau a hala loa i loko. Mawaho
mai o ka heiau, he inoa okoa kona, ua kapa ia he kipapa; maloko mai o ke kipapa, [157]o ka halepahu, a maloko mai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu,
a maloko mai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna o
ka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He mea mau i na
heiau nui a na ’lii, e hookaawaleia na keena elua, o ko ke alii ma ke kaawale, a o
ko ke kahuna ma ke kaawale, malaila oia e malama ai i na hana o kana oihanakahuna.
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OF DEDICATION SERVICES.
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NO KE KAPU HEIAU ANA.
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During the dedication services, those days were very solemnly observed until the restrictions
were raised or released; then if a battle occurred soon after and the king of one
side was killed, a most atrocious work was enacted. The dead king was placed on the
altar platform and two pigs were placed together with him, one on his right side and
one on his left. As the dead king had been laid face downward, his right hand was
placed on one pig and the left hand on the other. He was to remain thus until in a
very advanced state of decomposition, stretched and swollen on the platform.
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I ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa ana; alaila
ina he kaua ma ia manawa iho, a i make ke alii o kekahi aoao, ia manawa e hanaia ai
kekahi hana hoomainoino loa. O ke alii i make, e kauia no ia i luna o ka lele, a i
ka manawa e kau ai ka mea make i luna o ka lele, ina he alii, alaila, elua mau puaa
e kau pu ia me ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo o
ka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau aku ka lima
akau i luna o kekahi puaa, a o ka lima hema hoi i luna o kekahi puaa. A e kau mau
ia no ia a hiki i kona ino loa ana, e manana mai ai i luna o ka lele.
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ERECTION OF TEMPLES FOR THE COMMON PEOPLE.81
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KA HANA ANA O KA HEIAU A KANAKA.
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If the common people desired to erect a temple, a small enclosure would be satisfactory;
a place for the reception of the idol was raised while the person who offered the
sacrifice had a lower place [prepared for him]. The image was wrapped in cloth, either
red or white cloth, as suited the opinion of the idol keeper, and the things to be
sacrificed were pigs, red fish, coconuts and other things that the keeper thought
were proper to offer as sacrifices.
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Ina i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o ke akua (kii)
e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e haawi aku i na mohai, he wahi
haahaa kona. Ua wahiia ke kii i ka aahu, i na he aahu ulaula, a he keokeo paha, e
like me ka manao o ke kahu akua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula,
he niu, a me na mohai e ae a ke kahu akua e manao ai he kupono i ka mohai.
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If a person committed a very grave offense, his sacrifice must be brought before the
deity, with supplication, thus: “O god, here are edibles, pigs, coconuts, red fish,
and also garments. O Kanehekili, O Kanewawahilani, O Kauwilamakaehaikalani,82 watch over your offspring.” In this manner a person’s very serious transgressions
were atoned for.
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Ina he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i ke akua, me
ke kanaenae aku: “Eia ka ai e ke akua, he puaa, he niu, he ia-ula, he aahu. E Kanehekili,
e Kanewawahilani, e Kauwilamakaehaikalani, e nana i ka oukou mau pulapula.” Ma keia
hana ana, ua kalaia ka lawehala nui o ke kanaka.
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70. GOD OF THE HIGH PRIESTS CONDUCTING THE SERVICES.
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70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA.
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A feather idol83 was the deity of the high priests who conducted the services. The image must be well
taken care of. It was an idol with feathers braided around [158]its head, and the priest depended upon it for the success of his calling. If his deity
was forgotten84 where the services were held the result would be an overthrow. Under a similar circumstance
Hewahewa85 prophesied the overthrow of the government of these islands, in the following manner:
Maliu was a priest who, at one time, conducted a palm (loulu) temple service called Hulahula86. At the conclusion of the services that night Maliu walked out of the temple, and
when he was a few fathoms distant therefrom his companion asked him of the image.
Maliu replied that he had forgotten and left it.
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He akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no e malama loa
ia ua akua la. He hulu no ia i hakuia ma ke poo a puni o ke kii, ma [159]ona la e hilinai nui ai ke kahuna i ka pono o kana oihana. Ina poina kona akua i kai
ai ka aha, alaila he auhulihia ka hope. E like me Hewahewa i wanana ai mamua o ke
auhulihia ana o keia mau mokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahi
aha loulu, o Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai ai, alaila, puka aku
la o Maliu mai ka heiau aku, a hala he mau anana ke kaawale mai ka heiau aku, alaila
ninau aku la ko Maliu kokoolua i ke akua, alaila, hai aku la o Maliu, “ua poina.”
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Just then the thought of his blunder occurred to Maliu, and he said to his priest
companion that, according to the augury which applied to him, “An overthrow will be
the result of this neglect of the deity, an event the like of which was never seen
before.” The matter was therefore reported by Maliu to Hewahewa, the high priest of
Kamehameha. On hearing of it Hewahewa remarked: “There will be an overthrow in the
future; no greater reverses will ever occur than the one forthcoming; hillock places
in the land will become ravines; the cliffs table lands; the smooth faces of the steep
precipices will become settlements.”87
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Ia manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i kona kokoolua
kahuna mamuli o ka hailona i ku ia ia, “He auhulihia ka hope o neia poina ana o ke
akua, aole hoi i ikeia keia mea mamua aku e like me keia.” A no keia mea, hai aku
la o Maliu i keia mea ia Hewahewa ke kahuna nui o Kamehameha. A lohe o Hewahewa i
keia mea, alaila, olelo aku la o Hewahewa, “E auhulihia ana keia hope aku, aole he
auhulihia nui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na aina
i mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana na wahi laumania
o na pali nihinihi i mau kaulu.”
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Fulfillment followed this prophesy of Hewahewa; idols were cast down, temples became
useless, and people of the lower class were raised above and ahead of some of the
dignified personages, and some of the latter became worthless, and the great chiefs
became subject88 to the laws of the land.
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Mahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii, lilo na heiau
i mea ole, a o ka poe haahaa aia i luna mamua o kekahi poe kapu, a o kekahi poe kapu,
ua lilo i mea lapuwale. A o na ’lii nui ua lilo lakou i wahi e hoomaha ai ma na kanawai
o ka aina.
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71. OF CELEBRATED PRIESTS IN RELATION TO THE PRIESTHOOD.
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71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA.
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There were numerous celebrated priests of former times spoken of in the priestly records
and in legends. They were god-serving people, righteous and peaceful under the laws
of god; they observed holy days and sacrifices; they were devout.
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He nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a me na moolelo
kaao. He poe malama akua lakou, he poe hoopono, he maluhia ma na kanawai o ke akua;
he poe malama i na la kapu, a me na mohai, he poe haipule.
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SOME FAMOUS PRIESTS.
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KEKAHI MAU KAHUNA KAULANA.
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There were only a few priests who were famous for their learning in foretelling future
events. Moi89 was a famous priest in prophesying of forthcoming events; he was the priest of Kapepeekauila,
a king of Molokai, whose royal abode was on Haupu.90 Kapukaihaoa was the famous priest of Oahu. He could discern mysteries and secrets
and forthcoming events. He lived in Kaipapau, Koolauloa.
[67]
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He kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka hoakaka ana i na
mea e hiki mai ana mahope. O Moi, he kahuna kaulana ia no kona akamai i ka hoakaka
ana no na mea e hiki mai ana mahope, he kahuna oia na Kapepeekauwila, kekahi alii
o Molokai, maluna o Haupu kona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia,
ua hiki ia ia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai ana
mahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.
[160]
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