IP K. ~ r' w»_ _;i..^ar. . -rjjf. - i ^JaiJC'^'J'/\L-.. 7 r.' . ' HARVARD UNIVERSITY. LIBRARY OF I'HE MUSEUM OF COMPARATIVE ZOOLOGY "ifl r p JftNl2 1932 MEMOIRS OF THE BERNICE PAUAHI BISHOP MUSEUM OF POLYNESIAN ETHNOLOGY AND NATURAL HISTORY VOLUME VI honolulu, h. i. Bishop Museum Press 1919-1920 V JAN 1 2 1332 FORNANDER COLLECTION lH,^T^ OF HAWAIIAN ANTIQUITIEvS AND FOLK-LORE THE HAWAIIANS' ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED FROM ORIGINAL SOURCES BY ABRAHAM FORNANDER Author of "An Account of the Polynesian Race" WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY THOMAS G. THRUM THIRD SERIES Memoirs of the Bernice Pauahi Bishop Museum Volume VI honolulu, h. i. Bishop Mltseum Press 1919-1920 CONTENTS. PART I. PAGE Preface i Concerning Ancient Religious Ceremonies 2 Various Heathen Prayers 46 Concerning the Construction of the Heiau $2 History of the Hawaiian Priesthood Called the Order of Sorcery 56 Preface — Order of Priesthood — The Diviner and Weather Prophet — Meaning of Divination — Di- vining a Location for the House — Other Un- favorable Locations — Divination on the Erec- tion of Houses — Faultily Constructed Houses — Divination on a Post denoting Disease- Divining the Positions of Houses. History of the Hawaiian Priesthood in Okk-n Time Called Hoomananiana 66 Explanatory Remarks — History of the Sorcery Priesthood — Divisions and Ordinances — Sac- rifice Services of the Student — Divination — Praying to Death — Divination Relating to Houses — Divining Omens by the Clouds — Fore- telling the Weather — The Healing Priests — Canoe Dreams — Adverse Signs — the Rainbow and the Rain — The Excrements — Bananas — The Mud-Hen — Auguries in Relation to Kings — The Massage Priest — the Hoounauna Priest — The Hookomokomo Priest — the INIakani PAGE Priest — The Love-Inducing Priest — The One- oneihonua — Signs Pertaining to Fishermen — Occupation of Farmers — Dreams — Auguries Relating to the Priesthood — Moles — Favorable Birth Months — Auguries of the Canoe-Hewing Priests — Spear Hurling — Bone Breaking Trad- ing as Related to Agriculture — Ceremonial Functions of the Priesthood — Method of Build- ing the Temple — Some Famous Priests. An Account of Cultivation 160 Dry Planting— Wet Planting— The Potato— The Banana — Sugar-Caue — The Water !Melon — The Calabash and Water-Gourd — Corn — The Pie Melon — Names of Different Plants — Men Noted in Agriculture. An Account of Fishing 172 Shore Fishing — Fishing from Canoe — Night Fish- ing. Relating to Amusements. Chapter L Kiln — Ume— Puhenehene— The Sled— The Runner — Pahee — Olohu — Swinging 192 H. Boxing — The Long God — Bathing by Jump- ing— Kite Flying — Surf-Riding — Dancing — Ko- nane — Cat's Cradle — The Puzzle — Game of Koi — Arrow-Slinging — Cock-Fighting 202 PART II. PAGE Source and Migration of the Polynesian Race 222 Traditional Hawaiian History 239 Hawaiian Origins: Comparative Traditions. Viti — Fiji — New Zealand — Tonga Islands — Mar- quesas 258 Legend of Hawaii-Loa 266 The Story of Kahahana 282 A Lamentation for Kahahana 292 Notes on a Lamentation for Kahahana 299 On Hawaiian Rank 307 Chronological List 312 Events in Hawaiian History 317 Traditional and Genealogical Notes 318 Birthplace and Interment Localities of Celebrities 319 Hawaiian Genealogy 324 PAGE Notes on the Polynesian Calendar 330 Hawaiian and Samoan Calendar — Davs of Months — Names of Months — Hours of the Day — The words : Day, Month, Year — Names of Stars in Hawaiian — Points of the Compass. Creation Myths 335 Traditionary Voyages 338 On the word Amama 340 Philological and Miscellaneous Notes 341 Story of HiiakaikapoHopele — Extracts from Story of Keanini — Some Kauai terms with equiva- lents. Things similar in India, etc., and Polynesia 347 The Numerical System, comparative 355 (iii) PART III. PAGE \ Wakea Creation Chant, by Kaleikuahulu 360 Born Was the Island 363 Old Creation Chant (incomplete) 363 Primary Gods and Creations 364 The Fall of Kumuhonua and His Wife 366 The Flood 366 Fallen is the Chief 368 Name Song for Kihapiilani, by Kamakahelei 411 An Elegy to His Soul, by Niau 416 Evening Song 418 A Lamentation for Kalaiulumoku 422 A Lamentation for Lono-opio, by Pelekaia 424 A Lamentation for Keawekalohe 426 A Lamentation for Pe'ape'a 427 In Praise of Liholiho 430 A Lament for Liholiho 435 A Farewell to Harriet Nahienaena, by Kini 438 Nahienaena 444 A Lamentation for Young Kaahumanu, by Niau 451 Kaumualii, by Kapaekukui 481 Kualii 457 Keawenuiaumi 460 Kamehameha 470 Kaumualii 474 A Name for W. P. Leleiohoku 484 Song to Kauikeaouli 485 Keelikolani, by Pipi 486 Keelikolani, by Naheana 487 Legend of Kana and Moi 489 Prayer of Malaehaakoa 492 Prayer to Pua 499 Prayer to Hina 501 Prayer to Kapo _ 503 A Prayer to Lono _ 505 (iv) PAGE A Prayer '. 507 An Ancient Prayer 508 Prayer to Lono (prose translation) 510 A Prayer S'O A Song of Jesus , 511 The Holy Bible, by Kanui 512 The Ignorant, by Paalua S14 The Ignorant, by Kauwahi 515 The Name of Kamapuaa 516 Kamapuaa's Prayer (a fragment) 520 Puna Spread with Fertility 520 Beautiful is Waialeale 521 Koolau Wind of Wailua 522 A Loving Dirge for L. L. Ua 524 Lamentation for Lahainaluna 527 A Loving Song for the Seminary 529 A Song for Lahainaluna 530 A Song, by Kamakea 531 A Song of Lahainaluna, by Kiaikai 532 Lahainaluna Seminary, by Paalua 533 A .Lamentation, by Kaauepaa 533 Lunalilo 534 Beautiful Land of Hawaii, by Nuuanu 535 In Heaven is Poloula, by Kalai of Kona 53s Hakaleleponi 536 Kaiahua 537 Keohokalole, by Makue 538 Moeholua 539 Kanaina 539 Love Chants 540 Ode to Love 544 Song to Hiiaka 545 Index 547 INDEX Aaanuikaniaweke 320, 422, 482 Acapulco 240 Acteon Islands 224 Adze 52 Afareaaitu 236 Agriculture 120, 122, 150, 160-170 Aha-alii 256 Ahaula 463 Ahee-tai 235 Aheetake 235. 264, 265 Ahia 288 Ahialoa 437 Aholoholo 178, 188, 27s, 277, 32s Ahuina (heiau at Kailua, Hawaii) 400 Ahukina-a-laa 245, 310. 315, 316, 326, 329, 361 Ahulili 319 Alimila-a-Keawe 288 Aiai 172, 174 Aikanaka 243, 256, 261, 313, 314, 315, 319, 320, 324, 328. 415. Aiku. or iku (in place names) 236 Aina (in place names) 272, 273, 274, 275, 350 Ainahau 528 Ainaike 536 Aiohi, name for part of Waikiki 292, 300 Ai-tu-take 236, 265 Aitutakians 353 Aka 344 Akaanuioleloloa, king of Hilo 402 Akahipapa 384 Akaleioliua 387 Akamahaoaina (Kamehameha) 372 Akea 363, 379, 420, 422. 448, 450 Ake Nui 276 Akua 4, 40, 124, 154, 204, 243, 246, 274, 304, 516 Alae 104, 319 Alaea (idol) 8, 10, 16. 30, 34 Alai Valu, Tongan god 262 Alala 321 Alapa, regiment of Kalaniopun 286 Alapai.... 289, 290. 293. 300. 301. 303, 462, 466 Alapai-maloiki 287 Alea 172 Alele 295, 303 Alenuihaha 186, 410 Alii-kapu (sacred chiefs) 40, 252, 253, 256, 274 Alo 256, 313 Alo-Alo, god 262 Altar (places) 120, 208, 347, 539 Ahita, a village on Baba Island 350 Amama, meaning of 340 Amusements 192, 216 Anaana. sec Sorcery. .Anaehoomalu 319, 321 Anahola. district in Kauai 351 Aneheaulaweaina. chief 373 Andrews, reference to work of.. ..299, 360, 368, 511. 53' Aniani 247 Anianikalani 271, 278, 325 Aniani Kii 271, 272, 277, 325 Ani-tai 235, 264, 265 Anitake 235, 264, 265 .Ankola, a district in Sumatra 351 Anthropophagy, in Fiji 258 A-nui-o-.'Xtea, the Marquesan Goddess Day 263 Anu-o-.\atuna, Marquesan ruler 265 Ao 265 Aoa 279 Ao-ena 265 Ao-maama, name for the Marquesas 264, 234 Ao-nuu, place name in Marquesan myths 264, 265 Ao-oma 265 Aotea-roa, New Zealand 253, 260, 237 Apakura 352 .Apu, the god 50 Apuakea 343, 429 Apuakalamaula, place name 194 Apuakehau 285, 291, 321 Apuakehau, in Waikiki 289 Apukura 352 Arab, influence 234, 236, 330, 333 -Arachandran, a Hindu 235 Arawa, the canoe 260, 352 Ariki 226, 254 .Arrow-Slinging, game of 216 Aryans ...222, 223, 226, 231, 233. 234, 347, 349, 355 Asiatic Archipelago 224, 225, 227, 231, 233, 234, 236, 238, 265 Ata, the Day Break 263 Atanua, wife of Aten 263, 264 Atea, light "..235, 236, 263, 264, 265 Atituaki, legend of 353 Atoomai 264 Auakaaiea l 248 .Auakahinu 248 .^uanini 244, 247, 324, 325 Auguries, sec Sorcery. Aukelcnuiaiku 210, 236 Auliilii, mountain peak 343 Aumakua 4, 54, no Awa 40, 72, no, n2, 258, 260, 405, 433, 471, 505, 540 Awaawapuhi 487 B Baba, Island 350 Babao 244, 337 Bailey, E 66 Balu-Bunti, Fijian god 258 Bambu 6, 176, 394, 395 Banana, cultivation of 164, 166 Banana, names of 170 Banana plants, used in ceremonies 82 Bananas, 10, 14, 24, 26, 32, 36, 52, 82, 102, 122, 124, 164, 166, 214, 249, 280, 388, 404, 476, 477, 490, 5or. Banu-Be, Fijian god r: " 258 Basket fishing 178, 186 Battas 223, 225, 227, 230, 231, 260, 357 Batu Da Danaw, a god of Sumatra 336 Bay of Islands, tradition of 260 Bicknell, Jas. (Rev.) 114 Bird 144, 243, 297, 304, 381, 387, 451 Bird net 433 Birthplaces of celebrities 319, 323 Births, favorable months for 138, 140, 142 Bishop, Pauahi, (Mrs.), ancestors of 288 Bitter-gourd, names of 170 Bliss, 1 66 Boki, governor of Oahu 288 Bolabola 353, 437 Bolotu 261, 262, 263 Bone-breaking 70, 148, 150 Bonfires 154 (i) 11 Index. Borabora 281 Borneo 224, 225, 228, 238 Boxing 70, 202, 204 Brahmanism 227, 228 Breadfruit 160, 249, 268, 274, 437 Rnddliism 227 Buguis 223, 224, 225, 227, 230, 231, 357 Burncy, cited 339 Biita-Guibalu, Fijian god 258 Calabash 168, 170, 186, 192, 394 Calabash, cultivation of 166, 168 Calabash dance 208 Calendar, Hawaiian and Samoan, comparative 331 Calendar, Polynesian, Notes on 330, 334 California, Hawaiian designation for 242 Cannibalism 259, 260, 281, 353 Canoe 84, 180, 258, 260, 261, 335, 353 Canoe hewing, ceremony 142, 144, T46 Cardinal points — see points of the compass. Cat's cradle, game of 210 Celebes 224, 230, 248 Ceram Island, numerical system of 357 Ceremonies, religious 2-44. 146, 148, 150, 152, 156 Chants 52, 192, 194, 200, 212, 241, 360-363, 540, 543 Chant for Nahienaena 444-450 Chant of the Deluge 236 Chant, Old Creation 363, 364 Chants, LahainaUuia 524-526 Chant to Keelikolani 486, 487-489 Checkers, game of Konane 210 Chickens 28, 42, 54, 82, 198 Chief 250, 254, 259, 262, 266, 280, 284, 285, 288, 290, 294, 307-311 Chief, Fallen is the 368-410 Chiefs, signs of 106, 108 Chronoloffical list (genealogy) 312, 316 Circumcision 6, 253, 258, 270, 277 Cock-fighting, game of 216 Coconut 10, 12, 24, 26, 32, 36, 38, 154, 156, 208, 269 Coconut grove worshiped 52 Coconut tree, manner of climbing in Fiji 258 Colebrooke. reference to work of 343 Compass, points of the 3.34 Conch, sacred (foot note) 467 Condor 261 Contest, boxing 42 Cook. Captain 22, 239. 3Ji2 Corn, cultivation of 168 Cosmogony 351 Cowrie shell as bait 180 Cracca purpura 138 Creation Chant. Old 363. 364 Creation Chant. Wakea 360-36'? Creation Myths 263, 273. 335. 364. 365 Cushites 234. 236. 238 D Dances 2. 4, 192, 208, 262 Day, hours of the 332 Dayas 225, 227, 228, 230, 231, 357 Days of the month....30, 34, 40, 42, 122, 124, 202, 204, 331 Days, special 166, 233, 319, 323, 324, 345 Death, goddess of 336 Dedication services of temples 118, 156 Deities 24, 36, 40, no Rienzi. Dominis de. Reference to work of 225, 228 Dieffenbacb, reference to work of 347 Divination 56, 62, 66, 68, 70, 74, 76, 78, 82, 142 Diving 206 Dog 2, 18. 36, 38, 54, 260, 26r, 273, 3^7. 354 Dog teeth, bracelet of 208 Dole, Judge S. B., reference to work of 368 Dolphin 184 Dravidian family 236, 238, 355 Dreams, interpretation of.. .90, 102, 104, 124, 126, 128, 130 Drum 40, 208, 285 B Eel ; 54, 176, 182, 415, 467 Ehu : 327, 462 Ehukaipo 400 Ehunuikaimalino (Umi) 327, 462 Elani, fatlier of Kahaliana 282, 283, 284, 290 Eleeleua 210, 279 Eleio 310 Elekau-Kama 46 Elekeninui 472 Elelule 310 Elepaio, bird 144 Elepunkahonua 245 Ellis, W. (Rev.) -304, 317, ,347 Emma 328 Evening Song -- 418-421 Ewa 282, 287, 290, 309, 465 Faaina 265 Fallen is the Chief 368-410 Famine 142, 210, 265, 352 Farewell to Harriet Nahienaena 438-443 Farming 120, 122. 124, 160-171 Fatu-Hiwa 226. 347 Feast 40, 154. 156 Feathers, chicken 192, 194 Feather idol 14, 156, 204 Fee, god of the lower regions 352 Fefuka 224 Fern to, 42, 208, 521 Fetishism 235 Fetu-.^mo-Amo 263, 264 Fetu-Mau-Ani 264 Fetu-Moana -■ 264 Fiji, or Viti 224, 225, 229, 235, 238, 258, 259, 261, 265, 281, 347, 350 Fire, forbidden 14 Firebrand 455 Fire, origin of 351 Fire, sacred 263 Fish 30, 172, 190 Fishermen 118, 120, 170, 172, 353 Fishermen, gods of, 120; (foot note) 174 Fishing 138, 154, 172-190 Fishing priest 22, 24 Fish, names of 176-190 Fish-nets 186-190 Fish, opelu 30-34 Fish, red (in auguries) 198 Fish-poison (foot-note) 138 Fish, white, forbidden 2 Fiti-tona-tapu '. 265 Flood, legend of ...; 263 Flood (song) 366-367 Flyino'-fisb 142. 188. 430 Fortune-teller 84 Fowls, sacred 16 Friendly Islands 224 Gaetano. Captain 240 Galleon 242. 243 Galvoam. reference to work of 339 Gambling 196, 214. 216 Games 192-216 Genealogy 233, 242-247, 256, 269, 270, 318-329 Gestures 349 Ginger 208, 497 Girdle 14, j^S Index. Ill God 4. 6, 8, 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 30, 32, 34, 36, 38. 40, 42, 44, 48, so, 52, 74, io6, no, 112, 120, 124, 154, 156, 158, 172, (foot-note) 174, 202, 204. 236, 250, 258, 259, 261, 262, 267, 268, 269, 271, 273, 275, 337, 338, 343, 344, 347, 349, 351, 352, 353 God, featlier 12, 16, 20, 24, 26 God, marketing 432 God of agriculture 120 God of canoe-hewing priest 146 God of war 347 Goddess 28, 258, 336, 478, 479 Gourd 170, 192, 194. 212, 352, 473, 536 Grey, Geo. (Sir) reference to work of....2S3, 261, 337, 352 Grimm, J., reference to work of 348 H Haaheo, wife of Kaiko Haalou Haehae 323, Haena, Kauai 251, 343, 344, Haenakulaina Haho 310, 313. 319. Hahomea, ancient chief Haia 287, Hainakolo Hainalua, a chief at Hilo Hainukulani, name of Kamehameha's god Hair, covering of Haka, father of Kahaka Hakalani Hakalanileo Hakalauai ■ 237, Hakalauai-apo Hakaleleponi 536- Hakaniholua Hakau-a-Liloa Hakipalunu, firstborn of Laka Hakipahinuau, descendant from Laka Hakipuu Hala Hale-Api-Api, god of sea and voyages Hala-awiki, mountain peak on Kauai Halai Halawa 186, 286, Halemano 295, Haleole, S. N., note by 56, Haloa 242, 243, 250, 251, 252, 319, 324, 326, 361, 40s, 448, 449, Haloanaka Haloa-Nanaulu-Maweke Haloihoilalo Halolena , Halulu, a bird 381, Hahdukahi Hamakua, son of Hawaii Loa Hamakua, a place 287, H;uia 257, 287, 321, 392, Hanakahi 405, 479, 492, Hanakaieie Hanalaa, 246, 256, 313, 421; -hema, 257; -iki 243, 244, 256, 319, 324; -nui, 244, 246, 256, 257, 319 Hanalua Hanamaulu Hapai Hapun 186, Hau (foot-note) 180, Haui Ka Lani (chant) Haule Hanle i Honua Hauniea 249, 493, Haumia-tikitiki Haupu 251, Hauwahine Havaiki 546 288 508 420 321 325 396 S18 345 395 396 •8 46s 418 251 510 321 ■537 46 311 429 429 344 16 262 421 405 475 302 , 68 450 319 233 322 329 451 319 281 322 428 524 320 325 343 482 255 493 206 284 269 276 497 336 491 343 228 Hawaii 228, 236, 237, 249, 263, 268, 280, 284, 287, 338, 339, 360, 363, 372, 379, 382, 383, 386, 387, 398 Hawaii, Beautiful Land of (song) S3S Hawaii, of Ku 421 Hawaiian History, Events in 317 Hawaiian History, Traditional 239-257 Hawaiian Origins 258-265 Hawaiian Priesthood, History of 56-64, 66-158 Hawaiian rank 307-31 1 Hawaii-Hanalaa-nui 243 Hawaii-Hanalaanui-Hema 243 Hawaii-ku-lalo 280 Hawaii Loa 232, 234, 271, 278. 280 Hawaii-loa, legend of 266-281 Hawaiki 228, 237, 253, 254, 255, 259, 260, 352 Hawke's Bay, legend of 336 Heeia 290 Heha-ka-Moku 277, 325 Heiau, Construction of the 52 Sec also Temple. Heihei-tona 264 Hekikili Kaakaa 270 Hekilimakakaakaa 329 Hekuma 324 Hele i Kahiki Ku 270 Hele i kua Hikina 277 Heleipawa 247, 319, 324, 325 Helemooloa .- 277, 325 Hema 243, 244, 254, 25s, 256, 261, 319, 321, 324, 352, 468 Hema-Hanalaa 244, 245, 256 Henshaw. cited 104 Hewahewa 158 Hiapo, fabled bird 381 Hihuleo 262 Hiiaka 2, 28, 343, 344, 493 Hiiaka, Song to 545 Hiiakaikapoliopcle 251, 343, 344, 492, 496 Hiialo 321, 453 Hiikua 321, 453 Hikapoloa 246, 252, 259, 272, 310, 364, 453 Hikiku 318 Hikiniauelemauele 292, 300 Hikimoe Kawowoilani 270, 277 Hiku 337 Hilo 214, 251, 288, 308, 310, 322, 343 Hinaaikamalama, wife of Papa 448 Hina 172, 174, 223, 251, 265, 353, 360, 407, 493, 502, 503, 517. 518 Hina, Prayer to SOI-503 Hinahanaiakamalama 256, 261, 329, 468 Hinakaalualumoana 318 Hinamoe 373 Hina-nui-ti-po, goddess of death 336 Hina-te-Ao-ihi 263 Hina-te-Ao-Meha 264 Hina-touti-Ani 26.J Hina-uri .7.... 337, 344, 352 Hindustan, Polynesians in 223, 224, 226, 228 Hiolani 292, 300 Hionalele 292, 300 History, Hawaiian, events in 317 History, Hawaiian, traditional 239 Hiwaoa, Marquesas 234, 263, 281 Hoaeae 290 Hoalani, ancient chief of Oahu 320, 398 Hoakalanileo 489, 490 Hoalii 266, 479 Hoapilikane 321 Hoapiliwahine 322 Hog 243, 261, 262, 273, 495, S17, 519 Hog teeth 208 Holani 253, 321 Holani-Ku 241 Holaniku, of Kaihi 428 IV Index. Holani-moe 241 Holoholoku, temple of 426 Holoholuku, liirthplace of Kauai royalty 423 Holokaniakani 247 Holy Bible, The (poem) S12-514 [ionokawailani 297, 304. 429 Honokohau 268. 427 Honolulu 80, 104, 232, 317, 319, 344, 442 Honolii 343, 480 Honomaele 44i Honopu 214, 539 Honua i Lalo 277, 349 Honua-Po-i-Lalo 277 Honuaula 46, 232, 267, 319, 320, 323, 365 Honorliuli 46. 475 Hoohila, Kauai 41S. 423. 42S. 426 Hoohokukalani 279, 319, 324, 326, 420, 448, 450 Hoohokuhonua, daughter of Papa 360 Hoohonua 519 Hookamalii 313, 314, 326 Hoolehua (w) 343 Hooleipalaoa 160 Hoomalele 472 Hoomilialau, an ancient chiefess 387 Hoomo 508 Hoo Nanea 276 Hooneenuu. a strong chief 412 Hopoe 324, 343, 344, 484 Horse 224, 431, 437 Hotunui 352 Hoimga 261 Hours of the day 332 House, building 56, 60, 62, 64, 66, 78 House of Kaili 186 Hualalai 281, 317, 325 Hualalai, lava flow 232 Hualani 243, 244, 255, 327 Huapouleilei 320 Huehue S34 Hueu 288, 290 Huewa 292 Iluhane 279 Huhui-a-Makalii 278 Huhune (Papa) 326 Ilukiaa 186 Hula 208, 253 Hulahula 16, 18, 30, 152, 158 Human sacrifices 266 Huniehume 310 Humuula, a place in Hawaii 388 / Ta-Fetu-Tini 263, 264 lama ^ -.- 320 lao, Valley 188, 278, 319, 234 Idol 10, 22. 30, 451 leie ID, 14, 34, 68, 208 Teiea 214 Ignorant, The, by Kauwahi 51S-516 Iijnorant, The, by Paalua 514-515 li, John 327 Ika-na-Maui 260 Tku 236, 237, 397 Ikuwa 202, 407, 505, 507, 5r8, 537 Tlima 208, 475 Tloha, the mischief-maker 365 Hole 343 Imakakaloa 310 Tmnku. a chief of Hilo 394 India 223, 226, 227, 232, 233, 234, 23s, 236, 347 India and Polynesia (comparative) 347-354 Initiation of canoe hewing priest 146 Interment localities of celebrities 319-323 Interpreters, cloud and weather 84 Intoxicants 40 Ipuwai-a-Hoalani 320 lu-honua 365 lewale 344 Iwa 48, 352 Twikaualii 320 Iwikauikaua 323, 361. 433, 488 / lapan, religion of 351 Japanese immigrants, first to arrive 317 Java 227, 228, 233, 237, 248, 351, 357 K Kaahaaha 487 Kaahe 456 Kaahumanu 106, 317, 321, 322, 451 Kaakaniau, district of 464 Kaalaa 82 Kaala 50, 458, 516, 528 Kaalaea 343 Kaalamea, hill of 48 Kaali, or Kaalii 337, 425 Kaana 194, 539 Kaawela 526, 537 Kaawaloa 104, 320 Kaawana 538 Kaeha 296, 303 Kaekae 247, 248 Kaekaemakaihauwahine 459 Kaekaenalukai 345 Kaena ^ 50, 343, 546 Kaco, King of Kauai 284 Kacokulani 411, 413 Kahaanaweli 298, 305 Kaha 298, 305, 322 Kahae, son of Kahekili 377 Kahahana 84, 282, 300. 301, 302, 303, 304, 30s, 309, 315, 321 Kahahana, Lamentation for 292, 299; story of 282, 291 Kahahawai 287, 288 Kahai 253, 254, 256, 297, 313, 314. 315. 319. 323, 324. 326. 352, 417, 418, 506. 509 Kahai. trumpet causing storms to flee 360 Kahai-a-Hema 321 Kahailaulanaaiku 469 Kahaino. the spirit of evil 469 Kahaipiilani 468, 485 Kahaka, descendant of Haka 465 Kahakaa-kelu 520 Kahakahakea 319 Ka Haka-ua-Koko 279 Kah:ikea 208 Kahakualamea 320 Kahalaopuna, legend of 108 Kahaloa 285, 291, 296, 303, 459 Kahalolena 361 Kahaluu, place near Kailua, Hawaii 400 Kahana 30Q, 344, 425. 454, 483 Kahaula, god 344 ; sorcerer 392 Kaheilieinialie 322 Kahekili 84, 282, 284, 285, 286, 287, 288, 289, 290, 291, 300, 303, 3T0, 313, 314, 31S, 321, 322, 328, 347, 411 Kahekili, father of Kahae 377 Kalu'kiliiiuiahunu 288 Kahekiilui 427 Kahelckahi 468 Kahelekua 538 Kahelekuakane 472 Kahihiokalani 247, 255 Kahihiwai 497 Kahilioluamea, father of Wakea 360 Kahiki 54, 206, 249, 250, 251, 253, 319, 321 344, 360, 367, 420, 430, 441, 442, 461, 481, 483, 486, 492, 494, 503. 505, 506, 507, 508, 509, 510, 518, 539 Kahiki- Honua-kele 268, 269 Kahiki Kapakapaua a Kane 272 Index. Kahikiku 267, 271, 273, 274, 275, 321, 360, Kaliikilei Kahiki-moe 267, 270, 277, 321, Kahikinui 48, Kahiki-kai-akea Kahiki-kaialeale Kaliikiula Kahiko 279, 324, 327, Kahikolani, an ancient chief Kaliikona Kaliiliopua, god of tlie day Kahinalii Kaliiwalele Kaliivvauli Kahoa 322, Kahoalii 172, Kalioalii, god Kalioalii, night Kaholoiki, name of a race Kahoniaikanaha Ka Honua i ke Kapu Ka Honua ka Moku 270, Ka Honua i Lalo 276, Ka Honua Nui a Kane Kahoolawe 281, Kahoukapu 244, 245, 313, 315, 320, 325, 327, 328, Kahu 106. 204, Kahua 160, 202, 319, Kahuakaipaoa 343, Kahuakanani Kahualoa Kahuaole. ancient chief Kahuanui '. Kahuawai Kahue Kahuilalani. god Kaliuku KahuUipue Kahuna 4, 74, 226, 235, 244, 247, 248, Kahunanahai, plain of Kahuoi 214, 313, 314, 315, 326, 361, Kai Kaiahua 537 Kai a Kahinalii 276, Kaiana 241, 288, 290, 291, Kaiana Ukupe Kaihalulu 428, Kaihe. or Kaihehee 393, Kaiholena , Kai Holo-o-ka-Ia Kaikaina of Kalaniopuu Kaiki-ku-a-Kane 269, Kaikilani 210, 313, 315, 361, Kaikioewa Kaikipaananea Kaiko, Ode to Kai Kona, Kai Koolau Kailelalahai 320, Kaili 66, 104, Kailikii Kailikapuamanuia, king K:iiliilinihn of Kuwalu Knililauokekoa Kaililoainoku Kailimoku, famous war-god Kailua 212, 247, 290, 295, 297, 302, 303, 304. 319, 343, 376, 400, 524, Kaimu Kainalu 286, Kaioea Kaiolenakamau Kaiolohia 194, Kaionuilalahai Kaipalaoa 343, Kaipapau 421 518 360 486 421 321 518 450 388 497 495 318 486 456 452 174 ID 26 388 319 277 277 277 273 360 463 288 476 344 320 536 377 344 476 288 398 302 287 253 541 495 722 •538 3t8 363 288 486 414 390 278 373 276 485 288 252 546 267 422 412 319 361 465 484 322 423 543 478 360 296 380 292 282 480 158 Kaipuhaa 299, 306, 482, 488 Kai Ula a Kane 350 Kaiwi, a sea 526 Kaiwikui 454 Kakaalaneo 248, 536 Kakaihili 324, 361 Kakuhihewa, king of Oahu, also known as Kane- ikauaiwilani and Kuihewa 50, 242, 244, 283, 307, 313, 314, 315, 322, 326, 328, 411, 414, 419 Kalae 232, 319, 348 Kalaeone 289 Kalahikiola 212 Kalahumoku 244, 255, 319, 326, 327 Kalai. of Kona, writer of "Song Book of Kalai- kuaiwa" 535 Kalaikoa 288, 290 Kalaikuahulu 322 Kalaikuaiwa, Song Book of 535-536 Kalaimanuia 245, 313, 314, 315 Kalaimoku 104, 288 Kalaipaihala 31 1, 328 Kalaiulumoku, Lamentation for 320, 422, 424 Kalakeenuiakane 321 Kalakioonui 290 Kalakaua 243, 245, 314, 315, 317, 328, 368, 464 Kalakaua, D., reference to work of 245 Kalalau 295, 376, 471, 473, 488 Kalalea, high peak of Kauai 454 Kalalea, famous war-club 482 Kalalii 269, 425 Kalamakua 309, 314, 413 Kaiana i Hauola 267, 268, 272, 273, 274, 275 Kaiana i Hauola, of Maui 461 Kalani 208, 426, 429, 431. 444. 445. 446, 452. 453. 455, 459, 462, 468 Kalanihelemailuna 288, 322 Kalanikahimakeialii 282 Kalanikauleleaiwi 257, 362-464 Kalanikauleleiaiwi....256, 308, 313, 314, 315, 328, 487, 535 Kalanikauikaalaneo --.. 430, 432 Kalanikaula 349 Kalanikaumaka 415 Kalanikaumakamano 436 Kalanikeeaulumoku 317 Kalanikekumaieiwakamoku .— 362 Kalanikona 430 Kalanikuihonoikamoku, a chief 360, 464, 466 Kalanikupono 463 Kalanikupuapa --- 362, 373, 536 Kalanimakua 371 Kalanimoku 66, 210 Kalaninui 383, 387 Kalani-nui-ahi-enaena, high chiefess 432 Kalaninuieeumoku 362, 462 Kalani-nui-kua-liholiho 432, 444 Kalaninui Kuiapoiwa 432 Kalaninuikuhiwakawaka 401 Kalaninuilanimehameha, chief 383, 387 Kalaninnimakaliakumaikalani 301 Kalaninuiulumoku 288 Kalaniopuu 284, 285, 286, 287, 309, 310, 311, 321, 434 Kalani-ula. who broke the kapus of Kahiki 506 Kalaniulumoku 290, 291 Kalaniulukaihonua of Kiha 464 Kalani wahiikapaa 322 Kalapana 255. 313, 316, 319, 321, 325, 327, 328, 479 Kalau 320, 325, 327, 361 Kalaunuiohua 245, 313, 316, 320, 327, 328, 329 Kalehenui-a-Maweke 244 Kalehuavvelie 292, 300 Kaleikuahulu, chief 360 Kaleiopapa ....439, 443 Kaleopuupuu, high priest 286, 288 Kaliu 479, 521 VI Index. Kaliuwaa 344. Sl6, S'?, 519 Kaloa 34. 345 Kalohai 292, 300 Kalola - 322 Kalolapupukaohonokawailani 362 Kalu, god of tlic kapu 258 Kalua, at Hauola 467 Kaluanui 48 Kaluawilinau 323 Kaluvvai 488 Kama 46. 172, 298, 30S. 3i9. 367. 398, 405, 412, 422, 469, 486, 517, S18, 520, 538, 541 Kamahano ....•■- 315. 3i6, 327 Kamaholelani, a Kauai chief 322 Kamahualele 253, 321, 323, 338, 488, 541 Kamaieli 322 Kamaiki 327. 361 Kamaikui 442, 443 Kamaile 425. 467. 473 Kamailepuu, Kauai 455 Kamaiole 3I9. 321 Kamakaalaneo 41 1 Kamakahelei, author of poem 411 Kamakahoa .- 50 Kamakau, S. M 68, 154, 156, 242, 245, 248, 266, 287, 350, 532 Kamakauahoa, or Peapea 427, 428 Kamakea, writer of "A Song" 53' Kamakauahoa of Kepanila 428 Kamalalawalu 46, 252, 313, 321, 328, 412, 414, 422, 455 Kamaluahaku 360 Kamaluohua 320 Kama na Tahiti, child of Kahiki 253 Kamanu 296, 303 Kamanuena, son of Kawelo 422 Kamao, or Kamaomao 212, 297, 304 Kamapuaa 10, 251, 336 Kamapuaa, mele of 335 Kamapuaa, name of 516-519 Kamapuaa, prayer of — • 520 Ka Mauli Newenewe Loa 276 Kamauluaniho, grandmother of Kamapuaa 516 Kamauaua 233, 252 Kamawaelualani, an island 360 Kamawaelualanimoku, high chief 361 Kameeliko 387 Katnehamalu 322 Kamehameha 68, 170, 186, 233, 240, 241, 256, 257, 284, 309, 310, 322, 368 Kamehameha III. 328 Kamehameha IV 288, 328 Kamehamehanui 288, 290, 314, 427 Kamelea 361 Kamiako, god of cold 263 Kamohalii 320 Kamohoalii 28 Kamoholuakeakapu 43° Kamohomoho 288 Kamokumanamana 320 Kamolanuiaumi 463 Kana 251, 270, 272, 295, 302, 489, 491 Kana and Moi, Legend of 158, 489-491 Kanaha 456, 476 Kanaina 322, 539-54° Kanalio 297, 304 Kanaloa 10, 12, 32, 36, 46, 23s, 267, 268, 272, 278, 281, 295, 323, 32s, 335, 337, 344, 349, 350, 360, 362, 386, 411, 449. 459. 460, 468, 469, 485. 506, 517, 540 Kanaloakuaana, chief 461, 539 Kanaloanui 320 Kanaloanuiakea 10, 14 Kane 10, 12, 32, 36, 48, 52, 204, 208, 226, 235, 259, 266, 268. 269, 270, 272, 273, 275, 276, 277, 291, 296, 303, 323, 335. .M7. Kane — Continued. 344, 34S, 349. 350. 354. 360, 363, 364, 366, 396, 414, 416, 420, 421, 431, 437, 456, 459, 460, 461, 462, 485, 491, 495. 497, 503, 504, 505, 506, 510. 517, 539. 540 Kane, day of 42 Kane-a-Lae, or lai -.■ -- 288, 322 Kanealii, chiefess of Molokai 360 Kane Apua 272, 349. 350 Kanehekili 52, 1 56 Kanehili 297, 304, 458 Kanehoa 437, 528 Kanehoalani 270, 271, 277, 328, 540 Kaneiakumuhonua 318, 319 Kaneikauaivvilani, King of Oahu 414 Kane-i-honua 404 Kaneikapolei 322 Kane-i-ka-Po-Loa 272, 335 Kanekapolei, a place 407 Kanekapolei, a god 344 Kanekoa 317 Kane-Laa-huIi 366; make 366; ioli 268, 274, 335 366 Kane Loa Lani 270 Kane Lu Honua 273 Kane-oi'e, supreme god 345 Kaneohe 247, 290, 303, 321 Kaneoneo 291, 313, 314, 321, 328 Kanenuhonua 295, 302 Kanenuiakea 10, 14 Kanewawahilani 156 Kangaloa 226, 236 Kanihonui 317 Kanikaniula 337 Kanikau 268, 320, 365 Kanikawa 249, 520 Kanikawi 249, 507, 520, S38; chief, 362 Kani Kuo 268, 365 Kanipahu....244, 245, 246, 281, 313, 316, 319, 325, 326, 327 Kaniuhi 24s, 246. 313, 316, 319, 325 Kanoa, P 322 Kanoa, a heiau 401 Kanokapa, near Hilo 460 Kanui, writer 512 Kanunuia 72 Kaoaka, a god 344 Kaoao 72 Kaohele, child of Lono 413 Kaohiokaka _ 308 Kaokao Kalani '. 271, 277, .325 Kaoleioku 74, 328 Kaolohaka-a-Keawe 288 Kaomealani 244, 247, 495 Kaopulolia 2.57 Kaopulupulu, high priest 84, 283, 285, 286, 287, 288 Kaowakawaka 290 Kapa - 18, 20, 22, 52, 54, 204, 206, 258, 294, 386, 389, 423. 439. 441. 444,445,446,460, 461, 467, 482; beater, 405 ; block, 40 Kapaa 488 Kapaahoa 425 Kapaahu, a god 253, 321, 343, 344 Kapaahulani 240, 241 Kapaakea, high chief 317 Kapaau 202 Kapaekukui, author of song for Kaumualii 481 Kapaeleele, god 344 Kapaeulumoku, chief •..• 4.32 Kapailiipilipili 1 70 Kapakapakaua 321, 360 Kapakapakaua, 270, 274 ; a Kane .272, 273, 275, 276, 277, 280, 281 Kapalama 162 Kapalawai 247 Kapalilua 320 Kapapala 39° Kapaukau, a place in Kau 391 Index. vn Kapaiilaula, a god Kapawa 247, 250, 255, 256, 319, 320, 324, Kapeepee, warrior of Haupu 489. Kapena - Kapepeekauila Kapevvaiku Kapewalani Kapiiohokalani Kapili Kapiolani 300, 313. 3I4, Kaipuu, land in Kapapala Kapo 28, 344; prayer to, 503, Kapolei, hill 297, Kapoho, Puna Kaponiailele Kapona Kapu 7.22, 28, 360. 361, 387, 395. 396. 397. 399. 400, 401. 402, 403, 404, 408, 413, 418, 419, 420, 423, 430, 431, 432, 433, 434, 445, 447, 448, 449, 450, 461. 462, 463, 468, 485. 486, 487, 488, 498, 506, 509, 536, 537. 539. Kapua 170. 343. 459. Kapuaamohu 3I3. 3 '4. Kapueokahi 48, 429; harbor of Hana, 428; land in Puna Kapuewai Kapuhauanui Kapukaihaoa Kapukamola, mother of Iwikauikaua Kapukoa Kapulau Kapiilupulu Kapunaki : Kapunanahuanui-a-Umi Kapiiuoneiki Ka Puu Poo Kanaka Karika, or Kariki 352, Kau 251, 310, 322, 368, 379, 394, Kanahoa 208, 450, Kauahui 293, Kauai (person) Kauai (island) 233, 242, 243, 244, 245, 246, 249, 252, 284, 291, 309, 310, 314, 31S. Kauai-Elepuukahonua Kauai-Puuamu Kauai terms with equivalents 345, Kauahahi Kauakahi-a-Kahoowaha 285, 313, 314, 315, Kauakahikuanauakanu, wife of Iwikauikaua Kau-a-Kamakaohua Kauaniani t. Kauhaipaku Kauhi 28s, 289, 412, 422 ; governor of Kama, Kauhi-a-Hiwa 315, Kauhi-a-Kama 313, 321, 328, 412, Kauhi ikcmao kalani Kauhiiliula-a-Piilani Kauhikea Kauhikoakoa L 288, Kauhilonohonua, king 362, Kauhola 320, 325, 327, 328, Kauikeaouli 383, 445, 446, 447, 448, Kauholanuimahu 313. 315. 320. Kauiki 172, 319, 427, 428, 470, 486, Kaukuahi Kaukaopua 214, Kaula 200, 23s, 318, 360, 462, Kaulahea 307, 322, 328, 493, Kaulana .— 291, Kaulanahoa Kaulapa. chief Kaula wahine Kaulehua Kauleleiaiwi, chiefess Kaulu 321, 344 325 491 289 158 322 322 321 276 315 390 504 304 397 344 489 540 472 31S 378 344 253 158 433 289 212 48 431 320 320 276 353 439 482 30.1 281 325 243 260 346 208 326 361 320 321 428 538 481 487 344 244 411 289 415 420 450 327 496 322 424 473 495 469 348 450 360 434 408 487 Kaulu-a-Kalana 238 Kauluhinalo 439, 440, 443 Kaulumoku 240 Kaulunae, or Kaulunai 287, 466 Kaumaiikaohu 390 Kaumailiula 246 Kauniaka 4 430, 463 Kaumakoa 297, 304 Kaumana 480 Kauniualii 246, 344. 45T. 453; songs for, 474, 481, 483 Kauna 298, 305 Kaunalewa 344, 536 Kaunuikuamakani, people of 390 Kaunulau 293, 301 Kaupea 246, 458 Kaupeepee-nui-kauila 251 Kaupekamoku 288 Kaupo 46, 48, SO Kaupo Koo, family of chiefs' 288 Kauwahi, writer 515 Kauwahine ^88, 289, 393 Kauwau 408, 464 Kauwilamakaehaikalani , 1 56 Kava, see awa. Kawa'ewa'e 321, 517 Kawaihae 299, 305 Kawaikini 538 Kawainonohu, a chief 467 Ka Wa Kupua 276 Kawananakoa 288 Kawao 322, 413 Kawaokaohele 243, 313 Kawclo 170, 307, 362, 411, 412, 415, 419. 456 482 Kawelo, son of Peekoaakalana 414 Kawelo Aikanaka 320, 422 Keweloikaiehuehu 344 Kawelomahamahaia 482 Kawelonui 320 Keaalau 343 Keaau 48, 212, 394 Keahialani, of Lono 427 Keahilele . 456 Keaka 431, 485, 536 Keaka-i-Lalo 280 Keakamaliokea, chief 450 Keaka Poomaihelani 413 Keakealani 307, 313, 314, 315, 327, 362, 506 Keakealanikane 313, 314, 315 Keakealoliiwahine 433 Kealiiloa 252 Kealiilokaloa 313, 315, 321, 327, 461 Kealii-Wahanui 349, 350 Kealohi 315. 418, 423; chief of Kauai, 454 Kealohikikaupea, island of 398 Keanini 345 Keaniniulaokalani 345, 366 Keaoapaapa (Kuapapa) 277, 325 Keaoaui, cloud god 120 Keaolewa, mountain of Kauai 454 Keaukaha 268 Keaulumoku 284, 368 Keaunui a Maweke 243, 244, 251, 326 Keauniniulaokalani 345 Keawanui 327, 426, 46; Keawe 241 245, 291, 293, 322, 328, 349, 387, 423, 431, 449 463. 535 ; high chief or king, 288, 360, 362, 414, 459 Keaweaheulu 310, 320 Keawe-i-kekahi-alii 308, 310 Keaweikekahialiiokamoku 106, 408, 414, 434, 459 Keawe-Kaiana-a-Ahuula 288 Keawemauhili 240, 287, 288, 308, 309, 310, 376 Keawenuiaumi 314, 322, 463; song of. 460. 469 Keawepoepoe 308, 313, 314, 315, 328 Vlll Index. Kceaumoku 308, 311, 320, 321, 322, 327, 328 Keeaumokii-papaiahiahi 287 Keei 249, 383 Keelanihonuaiakama 283, 321 Keelikolani, Chants to 486, 487, 489 Keelikolani, Ruth 288 Kekaha 232, 319, 320, 455, 473 Kekaulike 288, 308, 314, 328 Kekauluohi 317. 328 Kekela 308, 322, 328, 487 Kekelaokalani 285, 291, 486 Kekeleaiku 292, 300 Kekoa, of Ohiaikulani 463 Ke Kowa i Hawaii 272, 275, 278 Kekuaiwa, chief of Kauai 420 Kekuamanoha 282, 288, 289, 290, 300 Kekuanaoa 288, 289, 317. 322, 435 Kekuaokalani 148, 309. 322 Kekuapoi-ula 282, 283, 285, 289 Kekuapololi 343 Kekuohapuu 344 Kelawea 477 Kelea ....: 242, 243 Keliiahonui 3^7 Keliialia 279, 326 Keliiku 279, 326 Keliimaikai 309. 3'7, 322 Keliiakaloa 240, 241, 249 Kemilia 279, 292, 326 Keoaahimakaakaua, god 344 Keohokalolc 313, 3I4. 3iS. 3I7> 328, 538 Ke Ola i Maiiolina a Kane 276 Ke Ola Kit Honiia 267, 33S Ke Ola Kuniu Honua 268 Keolewa 321, 448, 494, 521 Keoloewa 251, 310, 326 Keoloewa-a-Kamau 322 Keoloewa-a-Kamauaua 251 Keoneoio 232, 320 Keoniana 440, 443 Keopuolani 322, 326 Keoua..240, 327, 328. 368, 369, 370, 373, 376, 383, 384, 390 Keouakuahuula of Kau 288 Keowahimakaakaiia 343 Kepa 350, 458 Kepelino, Legend of Hawaii-Ioa 266; quoted on "prayers", 4 Kepookalani 313, 314, 315, 320 Kepookalani Kalaninuimalokuloku 322 Kepoolukahauhanaokama 293 Kewalo 319, 442 Ki 150, 180, 182, 208, 279, 280, 281 Kiaikai, writer 532 Kiha 46, 313, 320, 32s 327, 328, 397, 408, 411, 412. 418, 469, king of Kauai, 422; a deity, 407; twin child of Ehukiha, 464 Kihanuilulumoku 310, 313, 361 ; lizard goddes:^ of Maui 420 Kihapiilani, 48: name song for 411, 415 Kihawahine, lizard goddess 397, 407 Kii 321, 324 Kiimaluhaku 318 Kikanianio Laulihewa 256 Kikau 48 Kiko-Hueu 290 Kila 246, 253, 321 Kilauea 232, 317, 484 Kinau 257, 317, 328 King 6, 8 10. 12, 14. 16, 18, 20. 22, 24, 26, 28, 30, 32, 34, 36 38, 40, 42, 44. 68, 152, 154, 156, 240, 258, 282 Kini or Kinikini 277, 325. 438 Kiowaikaala 295, 302 Kite 206, 374, 361, 412, 41S. 422 Kiwaa, a mythical bird 381, 412, 451 Kiwalao 256, 287, 309, 311, 383, 384 Kiwe 248 Koa 184, 186, 206. 319, 325 Koae, bird 212, 381, 399 Koaie 299. 306 Koalaukane 288, 290 Kohala 104, 166, 200, 202, 204, 306 Koliolalele 212, 486, 488 Koi. high priest 22 Knlff, reference to work of 342 Koloa 214, 319, 482 Kolo-i-ka-Po 269, 276 Kolo-i-ke-Ao 269, 276. 365 Komoawa 318, 319 Kona.48, 228, 249, 268, 290. 320, 389, 400, 446, 475, 481 Konaliloha 248, 249 Konamanu 290 Konikonia 318 Konohiki 74, 204, 324 Konolea 414 Koohuki 468 Koolau 48. 50, 80. 196. 200, 202, 214, 259, 271, 287, 292, 293, 294. 295. 300, 301, 343, 344, 391, 399, 422, 424, 429, 455, 458, 475, 476, 481, 483, 488, 489 Koolau, wind 522, 523 Koolauloa 158, 25T Koolaupoko 285 Kopekope, a place above Hilo 407 Koro 236, 353 Kou 198, 344 Koui 264 Koutea 264 Ku 8, 10 12, 18, 22, 30, 36, 52, 120, 124, 226, 267, 268, 271, 272, 275, 323, 335, 350, 354. 360, 363. 364. 367, 387. 395. 396. 397. 398, 401, 404, 415. 421, 449. 450 Ku, or Kii (for Kaimelemele') 325 Kuaana, ancient chief of Hilo 402 Kuahewa 170 Kuahewahewa-a-Kane 280 Kuaihelani 236, 251, 253, 296, 303. 320, 321. 345 Kuaiwa 313, 316, 325, 327, 328, 329, 361, 415 Kuakaa, chief 389 Kuakala, ancient temple 474 Kuakini, a chief 462 Kualanakila 320 Kualihau 486 Kualii 240, 242, 243 245, 283, 284, 310, 313, 314, 320, 321, 326, 328. 457 Kualoa 285, 286 Kuamoo 150, 439, 440 Kuaokala 495 Kuawalu-pau-ka-moku 419 Kuhailinioku, god 344 Kuhe, god of sleep 419 Kuheleimoana 324, 43 1 Ku-hele-Ioa 365 Kuhio 310, 317 Kuholani t. 414 Kuhonua, chief 3^5 Kuhoonccnuu 156 Kuhua, place 477 Kuhula 344 Kuialua 150 Kuihewa, king of Oahu 398, 4I9. 43° Kuihewamakawalu 466 Kuihimalanaiakea 496, 497 Kui ka Ewa Honua 276 Ku-i-ka-Po-Loa 272 Kuiniiheua II 288 Kuina 321 Kukaepuaa 10, 160 Kukahi 124, 345 Kukailimoku 156, 396 Kukalaniehu 279, 326 Index. IX Kukanaloa 248, 249 Kukaniloko 247, 255, 313, 314, 31S. 319. 326, 419 Kukaohialaka 14, 320 Kukaoo, god of husbandry 120 Kukeoloewa 156 KukeolowaUi, god of wet culture 120 Kuileiakamokala 298 Kukona 245, 315, 320, 327, 361, 466, 467, 539 Kukui 10, 162, 180, 198, 249, 461 Kul uiaimakalani 283, 310 KukuIu-o-Kahiki 318, 321 Kukulu o Tahiti 242 Kuhi-Ipo 269, 274, 276 Kulukulu, a chief of Hilo 394 Kuluwaimaka, J. P., a famous chanter 368 Kumahana....282, 283, 284, 285, 309, 313, 314, 315, 321, 328 Kumoho 389, 480 Kuiiiukahi 323. 410, 495 Kumukoa 311, 322, 360, 428 Kuniukukui, place in Puna 397 Kumulipo 322 Kumuhonua 4, 243, 245, 246, 267. 268, 269. 273, 274, 27s, 276, 322, 326, 335, 36s, 366, 505 Kumu Honua. genealogy of 269 Kumuhonua, legend of 335 Kumu Honua Mokupuni 275 Kumu Honua Puu 275 Kumumahane 320 Kuniunuiaiweke 345 Kunounou, cape of 391 Kuniakea 10, 14, 279, 280, 281, 325, 370, 401 Kunuiaiakeakua 279, 325 Kuolono 313, 314, 315. 326 Kupahipahoa, a chief 48? Kupalaha 291 Kupuapa 373 Kupuapaikalaninui. chief 408, 488 Kupukupunuu 279 Kura 352 Kuua 488 Kuula 172, 174, 318 Kuwaa, god 344 Ku-waha-ilo, a god 280 Knwalu 54, 466, 497 Kuwalukapaukumoku, chief 315, 329. 466 Laa (person) 321. 325, 361, 387, 389, 398. 433 Laa, land in Puna 376 Laakapu 245, 325, 328 Laakona 251, 310 Laaloa, child of Kama 412 Laamaikahiki 246, 253, 315, 316, 321, 326, 361, 447 Laamaikanaka 308 Laau-Lauakawai 246 Laeanuikekaumanamana 320 Lae o Kalae 279 Laguemba, island 259 Lahaina 284, 288, 317 Lahainaluna 324, 526, 531 Lahainaluna, a song of 530, 531, 532 Lahainaluna chants 524, 526. 527, 528 Laheamanu, Peapea's son 483 Lahui Mu Ai Maia 271 Lahuininho, god 344 Lahui Mu Ai Maia 271 Laieikawai 68, 484 Legend of 108 Laka 208, 254, 256, 258, 269, 276, 298, 30s, 319, 324, 344, 366, 429, 484 Lalohana 318, 510 Lalo Honua 269, 273, 275, 276, 335, 365, 505 Lalo o Kona 276, 325 Lama 22, 26, 152, 418, 457, 461 Lamaloloa 104 Lament for Liholiho 435, 438 Lamentation, A 533, 534 Lamentation for Kaahumanu 451, 457 for Kahahana 292, 306 for Kalaiulumoku 422, 424 for Keawekalohe 426, 427 for Lahainaluna 527, 528 for Lono-opio 424, 426 for Pe'ape'a 427, 429 Language, notes on Polynesian 222, 341, 342 Laniakea 404, 468 Lanihuli 543, 544 Lanimoe 320 La Perouse 240 Lasi 352 Lauae 472 Laukaula, the plover 360 Laulialaa 242, 244, 245, 325, 361 Laulihcwa 256, 314, 315, 326 Laumaiakemilia 388 Laumaiakenahea, name of a place above Hilo 388 Law, priestly 12 Lea, goddess of canoe-makers 471 Leahi 152, igS, 292 Legend of Kana and Moi 489, 491 Legend of Hawaii-loa 266-281 of Kaliahana 282-291 Legends 239, 258, 318, 338, 352 Lehua (islet) 224, 281, 418, 419, 425, 462, 543 Lehua (flower) 196, 433, 437 Leiau 404, 447 Leimakani 345 Leka 510 Lele, grassy plains 525, 532, 533 Leleaanae 34°, 543, 544 Leleamakua, father of Kahikona 497 Leleiohoku, A name for W<. P. (song) 484, 485 Lena, mother of Kamaiki 361 Lenormant 340, 349 Li Hau Ula 272, 318 Liholiho 158, 309, 310, 317, 322, 328 Liholiho, Lament for 435, 438 In Praise of (song) 430, 434 Lihuc 282, 309, 398, 419 Liloa....294, 302, 310, 313, 315, 320, 325, 327, 328, 361, 420 Lililehua 322 Lili-Noe 269, 325 Limaloa 344. 455. 481 Lizard 210, 274, 344 goddess 80 Lobster 182, 184, 186, 188 Loeau, son of Keoua 319, 383 Lohiau 252, 343, 344 Loin cloth, src girdle. Lo Lale 243, 3og Lomilomi .„...„ loS Long god 204 Lono 8, 10, 12, 22, 32, 36, 40, 42, 46, 204, 226, 261, 267, 268, 271, 272, 27s, 293, 306, 318, 323. 330. 335. 345. 350. 354. 360, 364. 367, 378, 392, 394, ,396, 40r, 403, 413, 414, 420, 421, 427, 428, 431, 448, 461, 481, 48s, 503, 506, 507, 508, 509, prayer to 505, 506, 510 Lonoanahulu 320 Lonoapii 327, 328, 466, 468 Lonohoonewa 323, 324 Lonoikamakahiki 210, 322 Lono-i-ka-Po-Loa 272 Lonoiki 518 Lono-ili 520 Lonokaeho 294, 303, 338, 485 Lonokawai 319, 320 Lonokaiolohia 345 Lonomakua, god 344 Lonomoku 261 Index. Lonomiiakea lo, 14, 40, 44 Lono-opio, Lamentation for 424, 426 Lopaikihelewale 345 Lot Kamehameha 311. 3^7 Love Chants : 540, 544 Loyalty Islands 224, 225, 229 Lua, Inisband of Papa 281, 360 Luahoonioe ^2^, Luaia. ancestress of Kuihewa 419 Luakaimoana, god 396 Luakoa 245 Lua Nuu _ 270, 271, 272, 277, 315, 316, 325 Lnhaiikapawa 320, 322 Lnhaunui, woods of 432 Lunalilo, W. C 317 Lupaikini 414 Luukia 246, 288, 345 M Maliakapu of Makakanalii 469 Mahi, of Kekaeleuhiloliloliha 408, 461, 462 Mahihelelima 321 Mahinui 343 Mahiololi 320 Mahui 337 Mahu-ika 254. 336 Mahuka 294, 301 Maihea 323 Makaaoa 323 Makahiki 34, 40, 42, 154, 202, 204 Makaho 290 Makaioulu 283, 289, 290 Makaiwa 344. 524 Makakanalii 327, 433, 461, 469, 530 Makalii 214, 272, 278, 279 Makapawea 320 Makapuu 323, 343 Makawahine, sporting deity of Lono 42 Makea, Rarotongan chief 353 Makiiakamnana 3i?>, 539 Makulau 343 Malacca 355 Malae 287 Malaea 247 Malaehaakoa 251, 252, 344; prayer to, 492 498 Malaihaakoa, a temple 422 Malaekahana 388 Malaiula 475. 4/6 Malays 223, 232, 237, 238, 249, 333, 351, 357 Malei 343 Malela 247, 248, 387, 396 Malelaaekahi, the chief 430 Malgasse 223 Maliu 158, 247, 248 Malo, D., reference to work of 202, 245, 430 Malo, sec girdle. Maluae 337 Mamane, tree 465 Manaia 260 Mangamangai 352 Manokalani, chief 398 Manono 322 Manonokauakapekulani 288, 290, 322 Manua, Samoa 353 Manua. god Zi7 Manuio 264 Mapu 343 Marquesas 229, 231, 232, 233, 234, 23s, 236, 243, 250, 26s, 330, 354, 356 Marquesas, traditions of 263-265 Marshall. J, F. B 317 Massage 108, 1 10 Maui, god 261, 272, 324, 336-337 Maui (island) 248, 249, 256, 284 Maui-ai-Alii 279 Maui-a-Kalana 250, 254, 256 ; -a-Taoanga, 352 Maui-Hanalaa-iki line 243 Mau-ii 263 Mauiki 263 Mauikiiki 263 Mauiloa 256, 313 Maui-mua 259, 260 Maui-o-Taranga 254 Maui-pae 336; -Potiki, 259; -Rangi, 260; -taha, 336 Mauna 318 Mauna-Kapu 291, 482 Mauna Kea, Cave on 269 Mauna Loa, eruption of 317 Maweke 233, 243, 244, 247, 250, 251. 254, 255. 257, 310, 312. 313, 314. 324, 326, 338; -Lakona. 282, 285; -Paumakua 324 Mea, Tongan god of sea and voyages 262 Medicine 68, 88, 323 Mele, references to 256, 265 Menehune 226, 270, 271, 272 Meyer. R. W., quoted 232 Migration, Polynesian 221, 238 Milu 112, 227, 268, ay Milo, tree 265 Miscellaneous Notes 341, 346 Moanonuikalehua 345 Moaulanuiakea 253, 321 Moerenhout. reference to work of 337 Moi and Kana. Legend of 489, 491 Moihala 322, 327 Moikeha 243, 245, 253, 313, 314, 321, 323, 326, 338 Mokolii 344 Mokulehua Z^y Molokai 283, 286, 493 Molokai-a-Hina 224 Molo-Lana 247 Mololani 268 Moluccas 224, 339 Month, days of the (comparative) 331 Month of Welehu 140, 202, 204 Montlis, auspicious or otherwise, 30, 34, 138, 140, 142 Months, names of (comparative) 332 Moon 52, 124, 202, 204, 352 Mosses Island 357 Mua 244, 245, 246, 326 Mua-o-Kalani 247 Mud-hen 104, 150, 152 Mulielealii 244. 245, 246, 255, 313, 314. 326 Muller, Max, reference to work of 222, 233 Mullet 2, 10, 176 Mysol 355, 356 Mysticism 112, 114 Myths, Creation 335, 337 N Naeheehe Lani 270, 276 Ngainui 336 Ngati Paoa, tribe 352 Naheana, author of chant to Keelikolani 487 Nahienaena, chant for 444, 450 Nahienaena, Harriet, A Farewell to 438-443 Nahiolea 288, 289, 290, 291 Nahuluaina 170 \aihe 104 Naiu, author of Lamentation for Young Kaahu- manu 451 Xalu Akea 270. 276 Kamahana 282. 321, 322, 467 N'amakeha 288, 290, 291, 360 Name songs : for Kamapuaa 516. 519 for Kihapiilani 411-415 for W. P. Leleiahoka 484. 485 for Liholiho 430, 4.34 Nana 324 Index. XI Nanaikea 334 Nanaulu 242, 243, 244, 245, 246, 247, 250, 251, 252, 254, 255, 256, 257, 312, 321, 324, 326 Naiilu-a-Maihea 323 Navigators' Islands 225, 253 Nawao 270, 271 Nets, fishing 176, 180, 182, 184, 188, 190, 212 Newenewe 272 New Year ceremony 34, 44 New Zealand 247, 253, 259, 260 New Zealand legends 256, 336, 352 Niau, chief of Kauai 416 Niheu 388, 489, 493 Niheu-kalohe 251, 252 Nihoa, person 281 Nihoa, island 320, 490 Niihau 168, 291 Nina, New Hebrides 356, 487 Nine 356 Ninhelewai 285, 290 Nohoamao 343 Notes, Philological and Miscellaneous 341, 346 Nuakea 244, 251, 252, 310, 322, 326 Nuka-Hiwa 226, 347 Nukuhiwa 281 Numerical system (comparative) 355, 358 Nuu 269, 270, 276, 325, 335 Nuuanu Valley, battle in 288 Nuuanu, writer of "Beautiful Land of Hawaii" 53s Nuuhiwa 253, 281, 321 Nuuniehelani 224, 321 O Oahu 224, 247, 249, 251, 256, 279, 281, 283, 286, 291, 309, 321, 322, 323 Oahu, King of 240, 241, 282; priest of, 158 Oahualua, child of Papa 281, 360, 519 Ode to Kaiko 546 Ode to Love S44 Ohia 8, 12, 154; apples, 249 Ohikilolo 319 Olepau, king of Maui 344 Olopana 245, 246, 253, 321, 345, 518 Olomana 247, 343 Omens 24, 82 — 158, 348 One Lauena a Kane 350 Ono-tapu 264 Onuiki 320 Onunui 320 Opuukahonua 68 Origins. Hawaiian 258, 265 Oro, Tahitian god 236, 353 Ouanini 246 Oudin-Hei, or Oudin-Hi, Fijian god 258 Owa ^ 243, 329 Owe, first woman 335 Ox 224 Paalua, writer of "The Ignorant" and "Lahainaluna Seminary'" 514, 533 Paao 158, 244, 247, 252, 253, 256, 260, 319, 320, 338 Pae 345 Pahua 289, 442 Paialani 322 Paiehaa, district near Kaalualu 406 Paikahawai 286 Paki, A 322 Pakua 390 Pakui, reference to work of 360 Palm, Sacred 152 Palana 321 Palani 344 Palembang. Sumatra 224, 351 Pali of Kalalau 251 Pali of Olomana 201 Palikea 8a Palila , 296, 303, 388, 490 Paliuli 267, 274 Pandanus 50, 162, 478 Panaewa 343, 497 Pa'iga 336 Papa 256, 253, 254, 280, 322, 324, 336, 360 Papa, House of 24, 26, 28, 36 Papa-nui 264, 265, 279 Papa-tana-oa 264 Papuans 228, 229, 230, 233, 258 Paukai 464 Paumakua 233, 246, 247, 248, 253, 256, 257, 312, 313, 314. 316, 319, 323, 324, 325, 338 Paumotu 281 Pauoa 289 Pe'ape'a 483; Lamentation for 427-429 Pehu 322 Pele, goddess of volcanoes 28, 232, 248, 251, 335, 343, 344, 492, 493, 494, 495, 496, 497, 498, 545 Peleie 248 Pelekaia, author of Lamentation for Lono-opio 424 Peleioholani 249, 282, 283, 284, 286, 291, 310, 313, 314, 328 Peleula 80, 8j Pelua 321 Philological Notes 341, 346 Pictet, cited 348 Pig, as offering 4, 6, 8, lO, 12, 14, 16 18, 20, 22, 24, 26, 28, 30, 32, 36, 38, 40, 42 44, 52, 54, 70, 148, IS4, 156, 260, 269, 273, 354 Piikea 466 Piikea nui 343 Piilani -242, 243, 245, 310, 313, 328, 466, 468 Piina 264 Pili 243, 246, 247, 252, 255, 256, 257, 319, 320, 32s, 338 Piliaaama 344 Piliamoo 343 Pilihawawa 174 Pili-Kaaiea 243, 244, 246, 247, 255 Pilikaeaea 310, 312, 313, 316 Pili Lua Nuu 271 Piliwale 243, 309, 313, 314, 315, 326, 328, 361, 365 Pinau 289 Pipi. author of "Chant to Keelikolani" 486 Plants, nam-^s of 168, 192 Planting, taro 160, 170 Pleiades 272, 278, 330 Plover 142 Pohakuokauai 343 Poi 160, 162, 164 Points of the compass 237, 334 Poison 188 Poisonous plants 138, 188 Pokikaina, ancient chief 377 Polapola 253, 321 Polihua 493 Polo-Haina 268 Pololu 204 Polygamy (in New Zealand) 260 Polynesia and India (comparative) 347, 354 Polynesian calendar, Notes on 330, 334 Polynesian language 222, 238, 347. 355, 358 Polynesian migrations 247, 249, 250, 251, 259 Polynesian race. Source and migration of 222, 238 Popokolonuha 319 Potato, cultivation of 122, 124, 162, 164 Potato, names of, Hawaiian 170 Pottery 258 Praise of Liholiho (song) 430. 434 Prayer, A 507-508, 510 Prayer, an Ancient 508-509 Prayer, Kamapuaa's 520 Xll Index. Prayer to Hina 501-503 Prayer to Kapo 503-504 Prayer to Lono 505-506, 510 Prayer to Malaehaakoa 492-498 Prayer to Pua 499-500 Prayers, use of in temple service 6, 10. 12, 20, 22, 24, 26, 34, 42, 44, 118, 340 names of 20, 22, 24 Prayers, Heathen, various 46 Priest 2, 6, 8, 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 30, 32, 34, 36, 38, 40, 42, 44, 52, 66, 72, 74, 78, 82, 98, 100, 106. 108, no, 112, 114, 116, 118. 148, 150, 152, 154, 156, 158, 248, 286, Priest, Anaana Priest, canoe-hewing 142, 144 Priest, diviner Priest, fortune-teller Priests, famous Priests, gods of 74, 78, 82, 156, Priest, hoounauna, evil spirit — sending no. Priest, love-inducing n4, Priest, massage 88, 108, Priest, makani (mystic) Priest, medical 86, Priest, messenger Priesthood, auguries relating to 92, 94, 100, 130, Priesthood, divisions and ordinances 68. Priesthood, Hawaiian 56, 159, Priesthood, qualifications for Primary Gods and Creations 364, Puaa, chief Pua 28, Pua, Prayer to 499 Puakea Puanui Piieo 8, 337, 343, 454, Pueonui Pulatu Pukalia-iki 321 ; -nui, Pulo-Nias Pulo-to Puna- Aula Puna, district of 232, ■ 2.33, 2Sr, 370, 371, 378, 394, 471, 478, Puna, family of 252, 257, 261, Puna Spread with Fertility (song) 520- Punahoa Puna-imua 242, 245, 246, 254, 255, Punaluu Punifanga Punikauamoku Piipiika, an Oahu chief 283, 289, Puupahoehoe - Puukahonua, chief Puuloa 289, 0 Quiros. quoted 229 R Rae, Dr., reference to work of 222 Raho 340 n2 146 82 84 158 158 112 n6 no 112 88 no 132 323 70 365 .361 265 -500 28g 344 480 252 224 321 336 225 279 479 325 ■521 343 256 289 352 88 290 343 388 495 Raiatea 281, 353, Raka 254, Rangi Rank, Hawaiian 307, Rarotonga 260, Rat Rata Rawlinson, reference to work of Reef fishing Reimatua Religious ceremonies, Concerning ancient 2-45, 146 Rii ■■• Rites, see ceremonies. Roberts, Jos., quoted 352 354 352 3.36 311 353 260 260 349 138 352 ■158 337 348 Rongo-nia-tane, father of cultivated food.. Rotuma Ru, god of winds Ruanuu-Luanuu, a chief at Raiatea Runuku Sacred things 10, 40, 52, Sacrifice Sacrifice 4, 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 32, 36, 52; human, 8, 12, 22, 24, Samoa 225, 231, 250, 253, 254, 256, 262, 330, 333, 338, 352, Savage island Savaii Savu Island Sawaii 228, 254, 280, Service, religious. See Ceremonies. Shark 54, Shark fishing Shark god Shaving as sign of mourning Sheep 224, Shells as bait Signs. See Sorcery. Sina. See Hina. Siwa 347, 348, Society Islands 232, 236, 250, 330, Song, A, by Kamakea 531 Song Book of Kalaikuaiwa Song, Evening 418- Song for Kauniualii 474, 481 Song for Keawenuiaumi 460 Song for Kihapiilani 4n Son,g to Hiiaka 545; to Kauikeaouli, 485, Song of Jesus 511- Songs for Lahainaluna Seminary 524- Sorcery S6-158, Source and Migration of the Polynesian race 222- Spanish discoveries Spanish pirates Spear in religious ceremonies 22, 28, 44, Spear hurling 146, Spearing Spice Islands Spirits, evil Sports 192- Squid 174. 176, 180, Stars 52, 86, 279, Stars, Names of. in Hawaiian Story of Hiiakaikapnliopele 343- Story of Kahaliana 282- Story of Keanini. extracts from String games Sugar-cane 166. Sumatra 224, 228, 230, 233, 237, 238, 248, Sun. worshipped 52, Surf-riding T Tabu 26, 258, Sec also Kaou. Taeohae Tafaliu Tahaa 281, Taharuu Tahiti 241, 246, 247, 2.50, 251, 253, 255, 278, 279, 280, 281, 320, 323, Tahuata Take. Sec Marquesas. Talanga Tali-ai-tubo, Tonean crod of war 262, Tambo-Kana-Lauhi, Fijian god Tanaoa 263, Taneoa-ani Tangaloa. Toniran god 229, 261, 262, Tangiia, Tahitian chief Tangaroa, father of fish and reptiles Tani 336 352 337 353 336 152 52 353 351 247 230 351 208 188 4 348 350 180 353 33i 532 535 421 483 469 -415 486 512 533 323 238 24a 317 200 148 178 339 no 216 186 280 333 344 291 345 210 2t6 260 352 206 262 281 352 3.S3 280 352 281 351 353 258 264 264 35 1 353 3.36 264 /;/(/ ex. Xlll Tane-maliuta, father of forests 336 Tapa. See Kapa. TaraiiRa 330 Tarapara 2S1 Tarawao ■■■ 2«o T_qro 160, 162; names of, 160 Tatara-nui 260 Tatnoing 253, 348 Tauraki 260 Tawhaki 254, 352 Tawhiri-ma-tea. father of winds 33" Taxes, or tribute (foot-note) 154. 204 Te Arii Aria ....280; Anniai. 27g, 326; Taria, 2S0, 326; Tino Rua, 280 Te'enga-langi 35' Temple 8, 44, 52, 68; (foot-note) 118, 152-158, 186, 285 Temple, building and dedication of the 154, 156 Tepa, a village on Baba 350 Te Rii Fanau 27Q Tetarewa 353 Ti. See Ki. Tidal wave 104. 106 Tiitii 351. 3S^ Tiimaaraatai and Tiimaaraauta 353 Tiki 265 ; -Matohe 265 ; -Matoho, 265 ; -tawbito -ariki X^C^ Time, Division of. Ser Calendar. Tinirau 352 Toamarama 354 Togui Uku, god of sea ,?nd vovages 262 Toho : 264 Tonafiti 264 Tona-nui : 264 Tonga Islands - 224, 261, 262 Tongarauta whirl 352 Torres Straits 225, 228 Trading 150 Traditional Hawaiian History 239-257 Traditional and Genealogical Notes 318-323 Traditionary Voyages .538-339 Traditions, (comparative) of Fiji, New Zealand, Tonga, and Marquesas 258-265 Tubo-Bugo and Tubo-Toti, Tongan gods of voyages 262 Tuhurnhuru .- - _ 352 Tui-fua-Bololu, Tongan god 262 Tui-Tonga 258, 261, 26^ Tu-matauenga 336 Tu-nui-ai-te-Atua 279 Tupaa 265 Tupu o Tupu ai 353 Tupu-rana-i-te-hau 279 Turner, quotation from 351 Turtle 180, 264 Tu-ti-wanawana or Tu-ti-wehivvehi, father of rep- tiles 3^6 Tnu-ma 264-265 Tuwliakararo ; 352 U Ua I'a, L. L., Dirge for 524, llapou Uea Ulamawao Uleguen-Buna, Fijian god Ulia-Wale Ulimaraa Ulu 242, 243, 244, 245, 246, 247, 252, 254, 255, 256, 321, Ulua... 22, 24, 188, Ulunui _._ 237, 321, Umai Umi 24s, 314, 320, 327, 328, 400, Umi-a-Liloa 242, 244, 311, 313, 315, 320 525 281 224 343 258 268 260 324 462 510 265 463 327 Umikalakaua 464 Upolo, or Upolu 186, 247. 25s, 269, 321 Uru-tae-tae, Tahitian god 353 Urutohga 352 Vaka-ako-uli 229 Vavao or Vevao 237, 243; (foot-note) 339 Vavau or Vevau 237, 263, 264 Veachi - 262 Vedas 222 Vishnu 226, 347 Viti, see Fiji. Volcanic ash - 232 Voyages, Traditionary 338-339 ir Waahia 320, 465 Waela 354 Wahieloa 254, 256, 319, 324 Wahieroa 254, 352 Wahilani 322 Wahinano * 344 Wahi'ie-o-Lalohana, . - 318 Wahineomao 343 Waia ...279. 324. 326 Waiakea, Hilo 318, 394, ,397 W'aialcale 281 Waialeale, Beautiful is S21-522 Waialua 286, 290, 309, 317 Waianae 287 Waieri 280 Waihee 248, 287, 321 Waihinano 344 Waikapu 284, 286 Waikele 289 Waikiki 283, 285, 288, 290, 291, 321, 439, 476 Wailua - 286, 426, 482 Wailua, Koolau Wind of 522-523 Wailuanui-a-hoano 344, 419 Wailuku - 480, 487, 525 Waimanu 319 Waimea 284, 286, 287 Waiolama, the sand beach of Hilo 383, 460, 492 Waiolea 320 Waipio, Ewa 290 Waiulaula 212 Wakea 4, 233. 243. 244, 245, 246, 250, 251, 252, 253, 254, 279, 280, 281. 312, 318, 3!Q, 321, 322, 324, 326, 360, 396 Wakea Creation Chant 360-363 Walkenaer, S. A., reference to work of 350 Wallace, A. R., comments on views of 230 Waohaakuna 256 Warrior caste --. 226 Water-gourd 77.T66, 168, 170, 192 Watermelon, cultivation of i&j Wawa -- 350 Wawaemoho, god 344 Wawau -- 247, 255, 321 Weather prophet. - 66, 84, 86 Welaahilaninui 321, 335 Whakatau 352 Whakataupotiki 352 Whirote-kupua 336 Williams, J. (Rev.), reference to work of 353 Williams, Thos. (Rev.), reference to work of.... 259, 347 Wind, trade (at Tahiti) 352, 389 Wiwa 350 Wood 174, 192, 200, 206 Worship. See Ceremonies, religious, and Temple. Yaro 259 Year, Ceremony of the New 34-44 Yemen 235, 349 //l; j'/o^ MEMOIRS OF THE BERNICE PAUAHl BISHOP MUSEUM OF POLYNESIAN ETHNOLOGY AND NATURAL HISTORY VOL. VI — NO. I. Fornander Collection of Hawaiian Antiquities and Folk -Lore THIRD SERIES — PART I. honolulu, h. i. Bishop Museum Press 1919 DEC 8 1919 FORNANDER COLLECTION OF HAWAIIAN ANTIQUITIES AND FOLK-LORE THE HAWAIIANS' ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED FROM ORIGINAL SOURCES ABRAHAM FORNANOER Author of "An Account of the Polynesian Race" WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY THOIVIAS G. XHRUIVI Memoirs of the Bernice Pauahi Bishop Museum Vohme Vl-Part I honolulu, h. 1. Bishop Museum Press 1919 CONTENTS. Preface. CoNCERNiNc. Ancient Religious Ceremoxiks. PAf.E Relating to tho Development of the Royal Child in its Mother's Womb — Priest Directing the Service — The Opelu ( Fish )— The Year 2 Various Heathen Gods 46 Concerning the Construction of the Heiau 52 History of the Hawaiian Priesthood Called the Order of Sorcery. Preface — Order of Priesthood — The Diviner and Weather Prophet — Meaning of Divination — Divining a Loca- tion for the House — Other LTnfavorable Locations — Divination on the Erection of Houses — Faultily Con- structed Houses — Divination on a Post denoting Disease — Divining the Positions of Houses 56 History of the Hawaiian Priesthood in Olden Time, Called Hoomanamana. Explanatory Remarks — History of tlie Sorcery Priesthood — Divisions and Ordinances — Sacrifice Services of the Student — Divination — Praying to Death — Divination Relating to Houses — Divining Omens by the Clouds — Foretelling the Weather — The Healing Priests — Canoe Dreams — Adverse Signs — The Rainbow and the Rain — The Excrements — Bananas — The Mud-Hen — Auguries in Relation to Kings — The Massage Priest — the Hoo- unauna Priest — The Hookomokomo Priest — The Makani Priest — The Love-Inducing Priest — The Oneonei- honua — Signs Pertaining to Fishermen — Occupation of Farmers — Dreams — Auguries Relating to the Priest- hood— Moles — Favorable Birth Montlis — Auguries of the Canoe-Hewing Priests — Spear Hurling — I'.one Breaking Trading as Related to Agriculture — Ceremonial Functions of the Priesthood — Method of Building the Temple — Some Famous Priests - - - --. 66 An Account of Cultivation. Drv Planting— Wet Planting— The Potato— The Banana— Sugar-Cane— The Water Melon— The Calabash and Water-Goiird— Corn— The Pie Melon— Names of Different Plants— Men Noted in Agriculture 160 An Account of Fishing. Shore Fishing — Fisliing from Canoe — Xight Fishing - i/J Relating to Amusements. CHAPTER 1. Kiln- Ume— Pubenebene— The Sled— The Runner— Pahec—OIohu— Swinging I93 H. Boxing— The Long God— Bathing by Jumping— Kite Flying— Surf-Riding— Dancing— Konane— Cat's Cradle— The Puzzle — Game of Krii — Arrow-Slinging — Cock-Figluing ..- 202 PREFACE THIS third series of the Fornauder Collection of Hawaiian Folklore, in its varied character, presents valuable features for antiquarian and ethnic students of Poly- nesia in general and Hawaii in particular. The papers included in Part I, mostly the result of S. N. Haleole's researches in the work and workings of the Sorcery priesthood, is a revelation of the power and influence of that body over the Hawaiian race in all their vocations, and through his connections with members of the order he may be said to have written with a clear knowledge of his subject. The opening paper on Religious Ceremonies of the Temple came to the collection from Dr. W. D. Alex- ander, as the contribution of Kamakau. of Kaawaloa, an eminent authority in his day, a iioiaii (skilled in such matters), and reputed to have been a chanter of Kamc- hameha's court. Part n. embraces historic studies and fragmentary notes of Judge Fornander, selected from his miscellaneous papers, as afl^ording an insight into his line of re- search work, hence, has little of the original Hawaiian and translation feature of the other parts. Part ni. is devoted entirely to chants of various kinds. These are almost wholly from the collection of Judge L. Andrews, whose ripe Hawaiian scholarship is seen in uncompleted translations and notes found in the collection. The "Hani ka Lani" prophecy which was brought to light by Judge Andrews in the sixties and published in part has recently been found to be entitled to three more cantos. Tliis chant is now be- lieved to be complete, and appears here for the first time in translated form. Besides this, the chants comprise eulogies, lamentations, name songs, prayers, love songs and other meles — a valuable collection rescued from oblivion. Thos. G. Thrum, Editor. Concerning Ancient Religious Ceremonies. Relating to the Development of the Royal Child in its Mother's Womb. THE mother being faint from unpleasant sensations, and groaning at the time, without appetite for food, they (the attendants) sought to ascertain her crav- ings. Tlien certain women came to her and asked, "What sort of illness have you that you hide yourself?" She said to them, "I do not know; (T am) simply lan- guid." The women then said to her, "Let's see; we will examine vou." She took oiif her garment and they examined her body while one of the women took hold of and felt of her breasts, which, on releasing the hand, they observed the contraction of the nipples of her breasts, and exclaimed, "You probabl}' have a child ; you are likely pregnant with one ; tell us." One of the women said that she was simply bloated; there was no child. Another woman, however, persisted, "You are pregnant." They each asked her, "How many months since you last menstruated?" "Two, since my menses period has passed." One of the women asked her, 'What do you craU'e to eat?" "There is nothing that I long for. I try hard to eat." On the third or the fourth month her pregnancy became more evident, and she realized the truth of what the women had told her. And v/hen it was certain that she was in such a condition she was placed under careful restrictions ; she was restrained from eating food from any and every one if offered her. She must not eat fish salted by others ; she must not eat white fish, the akii. the opchi, or the mullet. She must not eat a brown-colored dog; she must not gird herself with a glittering skirt ( pa-it). She was not to wear old garments; she was not to dwell in an old house; that was strictly forbid- den. Such was the manner of the teachings of the false deities. The child was thus carefully safeguarded lest the people and the chiefs sought to kill it in its mother's womb. A man of evil designs, if seen around such places, would be taken before the king who commanded him to be killed. Such a place was strictly tabooed. No woman nor man of evil intentions was to traverse there, because they had great faith in the teachings of the false deities, and that was why a woman with a child in her womb was kept strictly guarded. The people firmly believed that the child would be killed because of the anger of the false deities; they believed that the child would be killed in its mother's womb, because of the anger of the said wooden idols, and the feather idols, the lizard and jwison deities, the gods of the night and the fire (Hiiaka's gods.) All these were what the people faithfully worshiped, being completely deceived in their mind. In consideration of these things the peo])le of all the land i)raised its (the child's) name, ihc father commanding the people to "dance in honor of my child, rdl ye men and all ye chiefs." Thus the yarious dances were performed; such as the laaii. paint, No Na Oihana Kahuna Kahiko. Na Kamakau o Kaawai.oa. NO KA IIOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE. KAAHE iho la kona makuahine i ka iloli mai nii iho la ia ia manawa, ono ole ae la kana ai, a me kana ia, inii iho la kana mea ono. Alaila hele mai la kekahi poe wahine io na la, i aku la: "Heaha ke ano o kou mai e nalo nei oe?" Hai aku la ia ia lakou: "He aha la, he luhi wale mai no." I aku la ua poe wahine la ia ia: "I nana oe, e nana aku makou ia oe." Wehe ae la kela i kona kapa, nana aku la lakou ia ia i kona kino, apo aku la kekahi wahine o lakou i kona waiu, a haalele aku la kona lima i kona waiu nana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona waiu, koho aku la lakou ia ia : "He keiki paha kau, ua hapai paha oe, e ae paha," i ae la kekahi wahine o lakou, aka he hookio aole hoi he keiki ; paakiki ae la kekahi wahine, "ua hapai oe." Ninau pakahi aku la ia ia: "Ahia la malama ou i noho ia aohe kahe?" "Alua ae nei ua hala ae nei ko'u mau po kahe." I aku la kekahi wahine ia ia: "Heaha kau mea ono?" Oleic mai la kela ia lakou: "Aole loa a'u mea ono, he hooikaika wale no i ka ai." A hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana keiki, hoa- pono iho la ia i ua poe wahine la i olelo mai ai ia ia. Alaila oia ike aku ua hajiai a hoonohoia'e la oia iloko o ka palama; kapu loa aku la ua wahine la aole ia e ai i ka ai a hai ke haawi aku ia ia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia e ai i ka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio ii, aole ia e kakua i ka pan hinuhinu, aole ia e aahu i ke kapa kahiko, aole ia e noho i ka hale kahiko, he kapu loa ia, o ke ano keia ou ua mau akua wahahee nei. I malamaia no ke keiki no ka manao nui o na kanaka a me na 'Hi e make ua keiki la iloko o ka opu o kona makuahine, hele aku la ke kanaka ai mea inoino malaila, ike ia "e la ia i na kanaka, alakai ia aku la ia i ke alii la, puea iho la ia e make ; he kapu loa no ia wahi, aole e hele malaila kekahi wahine ai mea inoino, aole e hiki aku kekahi kanaka ai mea inoino malaila ; no ka mea ua paulele lakou i ka manao nui i ua mau akua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana keiki iloko o kona opu. I ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau akua wahahee nei, he manao io no ko lakou e make ke keiki iloko o ka opu i ka huhu mai o ua mau akua laau nei a me na akua hulumanu, a me na akua moo, a me na akua kalai- pahoa a me na akua kapo, a me na akua Hiiaka, o keia mau mea a pau ka ka poe kanaka i hoomana aku ai i ua mau akua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wa- hahee maloko o lakou. A mahojje iho o ia mau mea, hiilani aku la na kanaka o ka honua nei a pau i kona inoa, i ae la kona makuakane i na kanaka "E hula mai oukou i kuu keiki, e na kanaka a pau loa, a me na 'Hi a pau;" a hula iho la ka hula ka laau, a me ka hula pahu, a me (3) Pomander Collection of Hawaiian folk-lore. puniu, pailani, pahiia, apiki, alaapapa^ with great rejoicings; and name songs in honor of the cliild were composed and given to bards who went from place to place singing them, so that the people throughout the land miglit know them. All of the people greatly re- joiced, and whoever did not join therein was condemned and was termed a know-noth- ing-' After all these things when the time of birth nears the inaina' is discharged, that which envelopes the child, a sign of the child's coming forth. Then the high priests with the feather god come forward, all praying to a false deity. The drums are beaten, and prayers at intervals are offered from a separate place, in honor of the child. As the child approaches the birth, the mother laboring for a day, or perhaps for two days, the incantations become general. Great reverence was shown these false gods, and those having pebble gods,* or shark gods, or unihipili's'' (ancestral gods), or fire (Pele) gods worshiping them accordingly; and those who entreated for a position pre- sented their petitions, and so did those of sincere" prayers. If an ordinary man and an ordinary woman came with their false deities (images) held above them, prophesying be- fore the chiefs and the people, falsely claiming that they were possessed,' because of the s]Mrit of prophecy resting upon them; thus they declared before the chiefs and all the peo- l)le, saying: "Your child is born; your wife will not die", people at a distance would in- quire, "What did they say?" Those who heard them plainly told the others that the gods who were in possession of those two told the king that his wife would not die. The high priest told the king saying, "Do not listen to the talk of the lesser gods ; listen to my word, which is this : from the time of your poverty until you became wealthy these gods did not come to talk to you ; they did not come in bygone times when we were poor. But when we have become prosperous they come hither to talk to you. Do not listen to them ; just hearken unto my words and offer a pig in the temple to }'our male deity, and a girdle to your female deity. The pig was taken by the priest and offered to the deity with the prayer. "Oh God, here is the pig; give thou health (life) to your offspring and your descendants." Then the rain fell (in answer).' The people and the chiefs praised because of the propriety of sacrificing the pig to the deity. The same ceremonies were accorded the female deity when the travail was over and the child was born, a great royal child, Wakea by name. 'These several dances are described as follows : Laau, a stick-beating dance; f^iliu, with drum accompaniment; puniu, with ulili, or rattle-gourd accompaniment ; pai- lani, similar to tlie puniu; pahua in which the per- former dances in zigzag course ; apiki, wherein the dancers attempt to entertain the spectators with buf- foonery ; alaapapa, a dance confined to a certain spot where the movements are executed. 'll-'aha pala, a contemptuous expression, applied to an ignoramus, a blather-skite. 'Inaina (liquor amnii), bag of waters, ''Akua iliili, where pebbles (one or more) spread out by the kahuna for consultation as to the will of the gods upon the object petitioned for. 'Vnihipilis are the departed spirits of relatives or friends which arc supposed to be hovering near, and differ from aunnikuas, ancestral guardian spirits that wander to distant realms. When required by sorcerers for malevolent acts or influences, the unihipili spirits were the ones sought, never the auniakuas. 'Pule pah, sincere prayers. A prayer is said to be a pule palo tliat ends with "Aniama, ua noa;" it is used to designate the truth of the statement or object of the prayer. Kepelino designates it as "A prayer in which tlie deity was called on to raise up the spirits of the dead inhabiting eternal night, or chaos, wliich is com- monly alluded to in Hawaiian traditions as the night of Kunuihonua; and such spirits were called the ancestral deities of darkness. 'It appears to have been a custom, and practised to some extent in modern times, for certain false kahunas to seek to l)enelit from a well-to-do person at cliild- birtli by flattering auguries of safe delivery and life to the mother, as against would-be plotters for their in- jury or death. •■The priests and people looked upon rain attending a petition as a favorable response, hence their rejoicing. .Indent Rclii^ions Ceremonies. 5 ka hula puniu, a me ka hula pailani, a me ka hula i)ahua, a me ka hula apiki, a me ka hula alaapapa, a me ke olioli lea nui loa. Alaila haku iho la na mele, he inoa no ua keiki la. A holo ae la na mele, alaila haawi aku la i na kanaka akamai i ke oli, a na lakou e lawe hele ka inoa o ua keiki la ma kau hale i kaulana ai i ka waha o na kanaka, laha aku la ia mau mea a pau loa i kela wahi keia wahi. Hiilani nui loa ae la lakou a pau loa, o ka mea hiilani ole aku, au hoohewa ia oia, he waha pala kona inoa. A mahope iho o keia mau mea a pau, puni ae la ka malama hemo mai la ka ina- ina he mea ia e pili ana me ke keiki, he hoailona no kona puka ana mai iwaho, hele mai la na kahuna nui a me ke akua hulumanu, pule aku la lakou i ke akua wahahee. a kani iho la ka pahu, pule mai la ka pule liilii ma kahi e, e hoomana mai ana i ua keiki la. Alaila hookohi mai la i hemo mai, a po poakahi paha, a poalua paha, nui loa mai la ka hoomana ana a ua akua Opea 'la, o ka mea akua iliili ua hoomana ia, o ka mea akua mano ua hoomana ia, o ka mea akua unihipili ua hoomana ia, o ka mea akua Pele ua hoo- mana ia, o ka mea pule kulana ua hoomana ia i kana pule, a o ka mea pule palo ua hoo- mana ia i kana pule, a o kekahi kanaka maoli no, a me kekahi wahine maoli no, ua hele mai laua me ko laua mau akua wahahee iluna iho o laua, e wanana aku imua o na 'Hi a o na kanaka, ua uluhia laua e ka eepa wahahee iluna o laua, hoike aku la laua i ka laua mau wanana imua o na 'Hi a me na kanaka a pau loa. I aku la, "Ua hanau ko keiki, aole e make ko wahine." Xinau mai la na kanaka ma kahi e aku, "pehea ka olelo ana a ku a noho?" Hai aku la ka poe i lohe maopopo i lohe lakou ua i ae la na akua iluna o laua, "aole e make ko wahine," pela ka olelo ana aku a ua mau akua la, i ke alii. Olelo ae la ke kahuna nui i ke alii, i aku la: "E, mai hoolohe aku oe i ka olelo mai a na akua liilii, e hoolohe mai oe i ka'u olelo, o kuu olelo keia ia oe. mai ko wa ilihune mai, a waiwai a'e nei oe, a, hele mai nei keia mau akua e olelo mai ia oe, aole i olelo ka- hiko mai keia mau akua i ko kaua manawa waiwai ole, a waiwai ae nei kaua, hele mai nei lakou io kaua nei e olelo mai ai ia oe, mai hoolohe aku oe malaila, e hoolohe mai no oe i ka'u olelo aku ia oe, e haawi ae oe i puaa imua o ka heiau na ko akua kane a i malo hoi i ko akua wahine." A lawe aku la ka puaa i ke akua, kaumaha aku la ke kahuna i ka puaa i ke akua : "E ke akua, eia ka puaa la e ola i ko pulapula, a me ko kukuoloa," a haule iho la ka ua. Hiilani ae la na kanaka a me na 'Hi i ka maikai o ka hoomoe ana o ka puaa i ke akua, pela no hoi ke akua wahine, a ili iho la ke kua koko, a hanau mai la ua keiki la he keiki alii nui, o Wakea ka inoa, o ke kumu alii keia o Waloa; a puka mai la iwaho, kaawale ae la ia, lawe 6 Pomander Collection of Ilaivaiian folk-lore. This was the royal procedure of ancient time, tliat when he was born he was taken before the deity in the presence of the priests. A priest waved the bambu with which the umbil- ical cord was to be cut, and then tied the umbilicus of the child with a string, and after a prayer severed the umbilicus. Blood flowed from the cut of the child," whereat the priest declared. "This is a rich child." After the king and all the people heard this the king chose certain suitable persons to rear the young chief, close relatives of his mother, of royal descent. Then the child was placed in strict seclusion — a most sacred place — so sacred that a person who ate pig or coconut, or any unclean or filthy food, or those whose garments were greasy with the oil of the coconut were not allowed there. The child was not to eat out of any old vessel which formerly contained anything filthy; it was strictly forbidden. If a man ate pork he nuist die. If any woman in care of such child should eat offensive food she should die. Thus were the chiefs and the people held in fear by the false gods so that the child might live. As the infant was brought up and grew to childhood, the parents conferred together, the father saying to his wife, "Our child must be circumcised." "Ves, if you think so," she replied. Then the king said, "Some one go tell the priest and see what he has to say." And when the priest arrived in the presence of the king, he (the king) asked him: "What would you advise? Say something regarding the circumcision of my child." The priest replied, "Yes, circvuncise him ; he has grown so that he can slaughter a pig.'"" (Lit., the pig is killed). The priest afterward prepared for the services, first seeking the auguries of cir- cumcising the child. He advised the king to procure a great numloer of dogs, of pigs and of fowls, to each of which the king complied. In the evening the priest prepared the bambu; the rains fell; and when the priest saw it raining, he spoke to the child, saying: "Listen, child; the night tells you that you will become a rich man. When you become rich take care of me." The next night the priest laid himself at the door-sill," a custom of the priest's on occasions of services rendered for royalty. The next day the child was brought before the priest and in the presence of the deity. He (the child) sat on a certain man who held him firmly. The priest stood up waving the bambu, and ofifered the deity a prayer, say- ing: "O God, look down upon your offspring, whose night auguries are auspicious." After that the priest sat down and continued in supplication to the god. After the prayer had ended a certain man circumcised the child, whereupon the lightnings flashed, thunder roared, and the rains fell, the priest exclaiming, "This child will become rich." Then he said to the prince: "Say, listen; when you have become a king, I wish for a division (or district) of land." After these things — performing the great service to the prince — the priest solemnized the supplementary division of his prayer, in fulfillment of the duties of his ofiice. The priest thus sought the good fortune "Flowing blood, as shown in other Hawaiian narra- period had passed and, hgnratively speaking the pig tions, is lield to indicate a prosperous future for the was killed in recognition of that fact, cliild. "Lapauila, door-post, is given erroneously. The oli- "The term used here, "The pig is killed," has refer- ject being to observe the auguries of the heavens the ence to an ancient expression indicating the infantile natural position would be the doorway or door-sill. Ancient Rclii^ioiis Ccrciiioiites. 7 ia aku la innia o ke alo o ke akua, a me ke alo o na kahuna, hoali ae la ke kahuna i ka ohe e oki ai o ka piko. Hikii iho la ke kahuna i ke ako lau i ka piko o ua keiki la, pule iho la ke kahuna a pau, o oki ke kahuna i ka piko, a moku ae la ka piko o ua keiki la, a kahe mai la ke koko noloko niai o ka piko o ua keiki la, i ae la ke kahuna : "He keiki waiwai keia." A lohe ae la ke alii a nie na kanaka a pau loa, alalia wae iho la ke alii i mau ka- naka pono nana e hanai ua alii la, he niau kanaka io pono no kona makuakane, he iwi- kuamoo; alalia hahao ia ae la ua keiki nei iloko o kona palania, he wahi kapu loa ia, aole e hele aku ka mea ai ])uaa nialaila, a me ka mea ai niu, a me ka mea ai mea inoino a pau loa, a me ka i)au hinuhinu i ka niu, aole hoi e ai ua keiki la i ka \\m kahiko i hahao ia i ka mea inoino, he mea kapu loa no ia, ina e ai kekahi kanaka i ka puaa ina ua make ia, ina e ai ke- kahi wahine i ua keiki la i ai la ia i ka mea inoino e make no ia. Pela na 'lii a me na ka- naka i makau ai i ua mau akua wahahee nei, i ola mai ua keiki la, a hanai ia iho la ua keiki nei a nui ae la ; alalia olelo iho la kona mau makua i aku la ka makuakane i kana wa- hine: "E kahe paha ka ule o ke keiki a kaua, ae paha ina no ia oe." Alalia i ae la ke alii, e hahai aku kekahi i ke kahuna, e olelo mai i kana pono. A hiki mai la ke ka- huna i ke alii la, ninau aku la ke alii ia ia : "Pehea la kau pono, e olelo mai oe i ke kahe o ka ule o kuu keiki." 1 aku la ke kahuna : "Ae, e kahe, ua nui loa ia, ua make ka puaa." ' A mahope iho hana iho la ke kahuna i ka oihana, imi iho la ia i kana ano e pono ai, o ke kahe ana o ka ule o ua keiki la. 1 aku la ke kahuna i ke alii : "I ilio a nui loa." Ae mai la ke alii, a i puaa a nui loa, i moa a nui loa;" ae mai la ke alii. A po iho la hoomana iho la ke kahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua ka- huna la i ka ua ana, i aku la i ke keiki : "Auhea oe, e ke keiki, ke i mai nei ka po ia oe he kanaka waiwai oe mahope aku. a i waiwai oe e nana hoi oe ia'u." A po hou iho la hoomoe iho la ke kahuna i ka po i ka lapauwila kona inoa, ke ano no ia na ke kahuna, he oihana no ko ke alii hana ana. A ao ae la, hiki ae la ka la lawe ia mai la ua keiki nei imua o ke alo o ke kahuna a me ke alo o ke akua, a noho iho la ia iluna o kekahi kanaka, a paa ia iho la ia, a ku ae la ke kahuna iluna, hoali ae la ke kahuna i ke ohe, kaumaha aku la i ke akua, i aku la: "E ke akua, e nana mai oe i ko pulapula, i mea nana i hai ko po;" a mahope iho noho iho la ke kahuna ilalo pule aku la i ke akua. A pau ae la ka i)ule kahe iho la kekahi kanaka i ka ule o ua keiki la, a kui iho la ka hekili, olapa mai ka uila, a haule iho la ka ua, kapa ae la ke kahuna: "E, he keiki waiwai keia." I aku la ke kahuna i ua keiki alii la: "E, i ku aku oe i ka moku. ea i okana ko'u." A pau ae la ia mau mea a mahope iho oihana nui iho la ua kahuna la i ke alii, a hana iho la i ka wawae o kana pule a me ka loina o kana pono a pau loa, a puuone iho la S Pomander Collection of Hawaiian folk-lore. of the prince, and laid his hands upon liini, after which the prince entered the sacred house called the temple of purification. (KukoacJ .^' then ate of the pig. After all these things ended the king set out to cut wood and collect material for thatching a great temple, and March was the month in which the temple was to be dedi- cated. It might perhaps be consecrated in the month of April, or perhaps in the month of May. These were the three months designated from ancient time; the service could not be performetl in any other month. It rested with the king for the month of temple dedication. When the time of the dedication arrived, the king held a consultation with all the priests ; first, the priest of the order of Ku ; second, that of the order of Lono ; third, he who precedes the king; fourth, the kiialaea priest;''' fifth, the priest of the o///a^Of/ (■//«- ku oliia) ; sixth, the priest of human sacrifice; seventh, the liono priest; eighth, the kalia- laalaea'* priest and the priest of kalialeopapa (House of Papa), to whom was given the power to release the temple restrictions. After the king and the priest had come to a decision, and the day for the dedica- tion of the temple was near, the king spoke to the kalialaalaca priest, saying: "Be pre- pared to go into sanctity, with your ordinances and your methods, and if it is favorable let me know." The kalialaalaca priest went into sanctity on the night of Kanc^' preparing and praying throughout the night; and in the morning, the day of Lono, there stood the basin of colored earth, necessary for the priest's duties; these were the essentials of the temple. And on the next day, that of Mauli, the king and a multitude of men came to hear the words of the kalialaalaca priest. The priest then performed the duties of his office. A certain man placed on his (the man's) head a covering of ancient human hair, a custom of his ancestors which was transmitted to him, and a duty also belonging to the temple, the priest praying meanwhile. The king reached the alaca image where the basin of colored earth stood before the priest, this being the deity with a white covering to make its impressiveness as a god more efifective. After these things the man who had the covering of ancient hair stood up, while the multitude remained seated. This man stood up with sharpened spears, shaking them before the eyes of the people. He made th,e people shut their eyes, with the sharpened spears, not however piercing them. He looked with threatening eyes upon the people, terrorizing them thus: "Take care, take care (liekue, hekue) or you will be struck by the spear of Pueo!" That was the way these people acted to make profit for themselves. After this the king commanded a tribute master: "Go you and proclaim the coming of my god, and prepare its way. The landlord whose highway is not prepared for my god shall be dismissed; but if the highway of my god be clean he shall not be dismissed. Tell them to clear well the highway of my god. Tell them to bring tributes unto my god ; and if they do not pay tribute to my god I shall dismiss them. Thus shall you command them." And the tribute master went forth from the king, proclaiming as he went un- to the overseers of all the lands. And they heard the king's message unto them. "^Not all heians were suitable temples for the per- "Kiiliahialaa priest, one with face marked with colored formance of the circumcision ceremonies. earth. "Kualaea priest, he who oversees the colored earth '"Night of Kane was the twenty-seventh of the lunar basin. month ; Lono, the twenty-eighth, and Mauli the twenty- ninth. Ancient Religious Cerenwnii cs. ke kahuna i ke alii, a pau ae la ia, palinia iho la ke kahuna i ke alii, a pan ae la ia, a kapu iho la ke alii i ke kukoae, ka inoa o ka heiau. alaila ai iho la ke alii i ka puaa. A pau ae la ia a mahope iho la o ia mau niea, nioku laau nui iho la ke alii i ka ohia- ko, he luakini i o Nana paha ka malania e kapu ai ua luakini nei, i o Welo paha ka malama e kapu ai ua luakini nei, aka i o Ikiki paha ka nialama e kapu ai ua luakini nei, o na kukane keia ekolu niai ka wa kahiko niai, aole e pono i ka nialama e ae. Aia no i ka ke alii malania e makemake ai e kapu ka luakini. A hiki ae la i ka wa e kapu ai ua luakini la ahaolelo iho la ke alii me ka poe kahuna a pau, o ke kahuna mookuakahi, a o ke kahuna moolonoalua, a o ke kahuna helehonua akolu, a o ke kahuna kualaea ana, a o ke kahuna hakuohia alinia, a o ke kahuna kakapaulua aono, a o ke kahuna hono ahiku, a o ke kahuna kahalaalaea awalu, a o ke kahuna ia ia ka hale o Papa ia ia ka hoonoa ana o ua luakini nei. A liolo ae la ka olelo ana a ke alii a me ka poe kahuna, a kokoke aku la i ka wa e kapu ai ua luakini nei, i aku la ke alii i ke kahuna kahalaalaea: "E hoomakaukau oe, e kapu i kau hana a me kau loina a i pono e hai niai ia'u," a i o Kane kapu iho la ke kahuna kahalaalaea i ke aliiahi i o Kane, a hoomakaukau iho la ia i keia po, a pule aku la ia i keia po, a ao ae la i o Lono ku iho la ka ipuwai alaea, he oiliana no na ke kahuna, a o na wa- wae keia o ka luakini. A ao ae la i o Mauli hele aku la ke alii a me na kanaka a nui loa e hoolohe i ka olelo a ke kahuna kahalaalaea i kakahiaka i o Mauli, a liana mai la ua kahuna i kana oihana, pulou iho la kekahi kanaka i ka lauoho ma kona poo, he lauoho no ka poe kahiko, a he loina no na kona mau kupuna, a he mea kauoha mai na lakou a he loina no ia no ka luakini, a pule iho la ke kahuna i ka hiki ana aku a ke alii, i ke akua alaea, a ku iho la ka ipu wai alaea ma ke alo o ke kahuna, o ke akua ia a uwahi ia aku waho i ka mea keokeo, i akaka i kona akua ana. A mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka papale o ka lau- oho o ka poe kahiko, a noho ae la na kanaka a nui loa, a ku ae la keia iluna me na ilie oioi, a hoolulu aku la iniua o ke alo o na kanaka a hoopoipoi aku la ia i ka maka o na ka- naka i ka ilie oioi aole nae i o aku ia lakou, a hoaa aku la i kona mau maka imua o na kanaka, a hooweliweli aku la ia penei : "Hekue, hekue, e ku auanei i ka ilie a pueo ;" pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia, auhau ae la ke alii i ka lunaau- hau, e hele oe e olelo aku i konohiki, e ia aku, e waele i ke alanui o kuu akua e hemo ia, aka i waele i ke alanui o kuu akua aole oia e hemo, e i aku oe, a waele a maikai ke alanui o kuu akua e olelo aku oe ia lakou : "E, e hookupu mai lakou i kuu akua, aka i hookupu ole mai lakou i kuu akua, e jiau lakou i ka hemo ia'u, pela oe e olelo aku ai ia lakou;" a hele aku la ua luna auhau nei mai ke alii aku la, a olelo hele aku la i ke konohiki, o ka aina a pau loa, a lohe iho la lakou i ka ke alii olelo ia lakou. 10 Foniaiidcr Collection of Hazvaiiaii Polk-lorc. Then the alaca god went forth with four flags precechng and four flags following him. A man reverently preceded the alaca god. No person, pig, nor dog should come in the front; no fires should be lighted, these things being strictly prohibited. When the alaca image arrived at the place for the pig services, the piiaa-kiikiii,"' (blocks of kiilciii wood with markings to resemble swine features for sacrifice), were prepared, and marked with the red earth by the priest, who ofl^ered a prayer, after which the people came bringing their tributes of pigs, foodstuff's, feathers and cloths, each land in succes- sive order. And in the evening of the jgth, the king and the priest secretly buried'' the re- mains of certain things used in the service, a minor duty performed by the priest in the temple. On the 30th, the priest sprinkled the sacred water, for the sanctification of the temple which was such that the king was restricted from eating the pig; he extended the restriction to the night of the 30th, and to all the chiefs and many people. The priests and chiefs in great numbers offered prayers and praises before the wooden idols and the feather-gods. After the prayers the king offered pig sacrifice, calling upon the deities thus : "O Kunuiakea,"* O Lononuiakea, O Kanenuiakea, O Kanaloanuiakea, my gods, come ye all; here is the pig", a live pig; let me be saved by you, my gods. Here is your pig, your banana and your coconut ; save all the chiefs and all the people. Listen to my beseeching unto you all, my gods. Seek out a sinful man and sacrifice him. Keep a righteous man and use him w^ll. Bless my land and preserve the people." Thus the king worshiped the gods, and when it was night all the chiefs and the priests of the feather-gods gathered themselves together and laid down to sleep. In the morning all the chiefs and the multitude came forth, the priests setting the people in order in eight rows; then the idols were placed in a row. There were many of them, about forty or twice forty, of feather idols, and one human god, Kahoalii by name. He went at the head of the feather-gods, and had no loin-cloth, going stark naked before the eyes of the people. He was not ashamed before the multitude. A ])riest then picked up the icic fern and a white girdle. Standing up he ad- dressed'" some words to the icic fern, supplicating the gods thus: "The inalo. mala: the ieie, ieic; the lightning, this is the icic. O Ku, O Lono, O Kane, O Kanaloa, give safety to your attendant, and to all the chiefs, and to all the people and all the priests." The priest then discontinued his su])plicating the icic. The rest of the priests then arose, about forty or more of them, praying to and praising the god, the noise of their ])raises ringing through the day. The people then raised the feather-gods aloft, the attendants march- ing in a circle before the eyes of the people, with the idols in their hands. This was a form of praise by all the people. After that the priest who had the alaca image came forward and spoke to the peo- ple, saying: "Keep quiet and listen to the prayer. Eight times shall you stand up, ruid eight times shall yovi sit down. Listen to my voice, and when I say 'Stand up," all of you stand up; but when I say 'Sit down,' all of you sit down." That was essential to his '°.'\nytliing of pig name at times was apparently sub- "Lupa lumlclc, secret burial or disposal. slituteil for swine offerings— in this case blocks of wood "Nui-akra. appended to the names of each of the four marked to resemble swme features. Leaves of the grass major gods, implies universal greatness; supremacy. kill; Itch mm, or the small nmllet termed hiiiiii iiiiiiiiniiii ,,,■ i i c , i i i r ,• . ii i ■ , I ,- ,, 1 • 1 kiikiiU) for kiilohiilo, a supplication lo the gods, wen- aic s o( K.imapiiaa, the i emigod. .Indent Rclii^ioiis Ceremonies. ii Alalia hele aku la ua akua alaea nei, eha lepa mamiia, a eha hoi lej^a mahope. a hoano aku la kekahi kanaka nianiua o ua akua alaea nei, aole e hele mai kekahi kanaka mamua, a me ka puaa, a me ka ilio, aole a mai ke ahi, he kapu loa no ia mau mea. A hiki aku la ua akua alaea nei i ke ohi puaa, a hana iho la i ka puaa kukui a kakau iho la ke kahuna i ka alaea iluna o ka i)uaa kukui, a jxile iho la ke kahuna, a pan ae la ia a noa ae la ka pule, hele mai la na kanaka me ka puaa, me ka ai, me ka hulu, me ke kapa, a hooku- pu iho la lakou, pela no hoi ia aina aku a me ia aina aku a pau loa. A ahiahi iho la i o Mauli. lu])a haalele iho la ke alii a me ke kahuna, he loina liilii na ke kahuna no ka luakini, a i ae la i o Muku \n ae la ke kahuna i ka wai kapu ae la, no ke kapu ana i ka luakini a me ke alii i ka puaa. A ahiahi iho la kapu iho la ke alii i ke ahiahi i o Muku, a me na 'Hi a pau loa, a me na kanaka a nui loa, a pule aku la na kahuna he nui loa. a me na "Hi a nui loa, a hiilani aku la lakou imua i ke alo o ke akua laau, a me na akua hulun:anu a nui loa, a mahope iho o ka pule ana a kaumaha aku la ke alii i ka puaa, a i aku la i ke akua : "E Kunuiakea, e Lononuiakea, e Kanenuiakea, e Kanaloanuiakea, e o'u mau akua a pau loa, haele nui mai oukou a pau loa, eia ka puaa la. he puaa ola e ola au ia oukou e ke akua, eia ko puaa, a me ko maia a me ko niu, e hoola mai oe i na 'lii, a nie na kanaka a pau loa, e o'u akua a pau loa, e hoolohe mai oe i ka'u olelo aku ia oe, a e nana oe i ke kanaka hewa, molia ia ia e make ia, e malama oe i ke kanaka pono, e hana maikai oe ia ia, e aloha mai oe i kuu aina, a e malama mai oe i ka makaai- nana." Pela ke alii i hoomana "ku i ke akua, a poeleele iho la, kauo iho la na "lii a pau, a me na kahuna a me na akua hulumanu a jiau, a moe iho la lakou i ka po, a ao ae la hele ae la ke alii a me na kanaka a nui loa, a me na 'Hi a pau, a me na kahuna a oia wale, a hoono- ho iho ke kahuna i na kanaka a nui loa, ewalu lalani kanaka, a ua hoonoho maikai ia la- kou e ke kahuna a like, alaila kukulu lalani ia a'e la ka poe akua a he nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a hookahi akua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua hulumanu, e hele ai, aole ona malo, hele ule lewalewa wale iho no kana imua o ka maka o na kanaka, aole ia e hilahila i ka nui o kanaka. A hopu iho la ke kahuna i ka ieie me ka malo keokeo, a ku ae la iluna kalokalo ae la i ka ieie a kaumaha aku la i na akua penei: "Ka malo, malo; ka ieie, ieie; ka uila, o ka ieie nei. E Ku, e Lono, e Kane, e Kanaloa, e ola i ko oukou kahu, a e ola hoi i na 'Hi a pau loa; e ola hoi i na kanaka a i)au loa," a oki ae la ke kalokalo ana a ke kahuna i ka ieie, a ku ae la ka nui o na kahuna, oia wale, ua kanaha ])aha a keu aku a ku ae la la- kou a akoakoa iluna, a pule aku la lakou, a hiilani aku la lakou i ke akua, a kani aku la ka ])ihe hoolae a lakou i keia la, a kaikai ae la ka poe kanaka i ua mau akvia hulumanu nei iluna, a ku ae la ka poe nana e malama ua mau akua la a hele poai ae la lakt)u nie na akua no i ka lima o lakou, poai hele ae la lakou ma ka maka o na kanaka, he mea hiilani no ma na kanaka a pau loa. A pau ae la ia, a hele ae la ke kahuna ia ia ka alaea, olelo aku la ia i na kanaka, i aku la: "E noho malie oukou, a e hoolohe mai oukou i ka pule, ewalu a oukou ku ana iluna, a ewalu hoi noho ana ilalo, a hoolohe mai oukou i kuu leo a e i aku au, e ku iluna, e ku oukou a jtau loa, aka i i aku au, c noho ilalo, e noho oukou a ])au ilalo;" pela ke 12 Fornatidcr Collection of Hazvaiiau Folk-lore. prayer, and he was tlie onl\' one to offer prayer. He then took up a bunch of coconuts and waved it before tlie idol, exclaiming: "() Ku, O Lono, O Kane, O Kanaloa, here is a bunch of coconuts ; safety to your attendant," and ended. He then reached for his staff, and standing up prayed in a loud voice over the people. The people and the chiefs listened attentively to catch any errors in his petition that they might condemn him, in case his prayer was imperfect, whereupon the people would murmur because the priest's prayer was faulty. After this the priest spoke to the people thus: "My (younger) brothers, it is well; it is safe; it is accomplished," repeat- ing the words as he stood up eight times and sat down eight times. The people shouted loudly for safety (life), which shouting was repeated continuously. This ended that part of the priest's ceremonies. Then the priest went to make his report to the king, say- ing: "Vour majesty, how was the prayer?" The king answered, "Your prayer wfis wrong; it erred." Had the priest been in the right the king would have sanctioned him. Had his prayers been perfect the priest would have asked the king for land. After this all the people and all the chiefs went to their houses, praising the feather gods and all other smaller idols of the people. In the evening, the king and the priests were with the idols, and all the chiefs prostrated themselves, conforming to the ordinance of the temple, the priests and all the chiefs off'ering prayers. From evening to darkness of night they bowed down, earnestly desiring a rainfall during the night,"" and when it did rain, the people gave praise unto the deities. In the morning they all assem- bled— the people, the chiefs and the priests — in the presence of the deities, praying before the temple shrine and the feather idols. After prayers the people arose with the idols in their hands, and also the chiefs and all the priests, and went up to the lord-of-the-ohia's, which was (to furnish) a wooden deity. The king called to his stewards, saying: "Take about ten pigs for the deity and for the people and for myself also." And when they came nigh unto the oliia forests, away up in the mountains; and the ohia tree which stood forward of the others which the priest pronounced to be the idol, saying: "This is the deity which relishes the pig, as it is in advance of the others," the king assented and commanded the priests to oft'er their prayers to the tree, which they did, while it was yet standing in leaf. The king with an attendant then came forward carrying a pig, and on coming near the front of the tree, offered prayer there, after which the king off'ered the pig and a man (victim) to the tree, chanting appealingly, the king saying: "O thou standing oliia, here is an off'ering to thee of pig and coconut. Give me life. Give life to the chiefs and all the l)eoi:)le." Then the priest arose, waved an axe in dedication to the deity, and touched the trunk of the ohia tree with the axe. He sat down praying loudly. A man felled the said oliia tree for an idol. A man was then put to death as a sacrifice from the king to the god. After these things, the king commanded that the pigs, ten in number, be roasted. Then the king off"ered the man as a gift to the god. This was a human sacrifice, an out- cast, according to priestly law. And when the pigs were cooked they all sat down to eat, and after they were filled, the king made preparations for going home. The feather deities stood in a row in front of the people, the said ohia tree deity being far in advance '"Prayer for rain, and indication of approval of the services. Ancient Religions Ceremonies. 13 ano o ka loina o kana pule, a oia wale no ia ke pule iluna, a hopu ac la i ka hui niu a ku ae la iluna, a hoali ae la ia i ke akua. a i ae la penei : "E Ku, a e Lono, a e Kane, a e Kana- loa, eia ka hui niu la, e ola i ko haku ;" a pan ae la, a lalau aku la ia i kana laau a ku ae la ia iluna. A nui loa ae la kona leo nialuna iho o na kanaka a hoolohe aku la na kanaka, a me na 'Hi a pau loa i ka hewa ae o kona leo, alaila ahewa aku lakou i ke kahuna a ua hewa ka ])ulc a ke kahuna, a mumulu iho la na kanaka i ka hewa ana o ka jxile a ke kahuna, a ])au ae la ka jnile ana, a olelo iho la ke kahuna i na kanaka penei: "E kuu kai- kaina, hiki a ola ia ua, a koia e kuu kaikaina hiki a ola ia ui a koia ;" pela no iluna a evvalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke ala, nakolo aku la ka leo o na kanaka a he nui loa ; a pau ae la ia oihana a ke kahuna alaila hele ae la ua kahuna 'la e olelo a kana pono i ke alii, olelo a'e la ua kahuna la i ke alii, i aku la : "E ka lani, pehea ka pule?" a i aku la ke alii penei: "Ua hewa kau ])ulc, ua hai." Ina e hana ua kahuna la e pono la, ina ua apono aku la ke alii ia ia, ina e pololei kana pule ana, ina ua noi la ua kahuna la i ka aina i ke alii. A pau ae la ia, a hoi aku la na kanaka a ])au a nie na 'Hi a ])au loa, a hoi aku la lakou i ko lakou kauhale, a hoolea aku la lakou i na akua hulumanu, a me na akua lii- lii a pau o na kanaka a pau loa ; a ahiahi ae la hele aku la ke alii, a me na kahuna, a me na akua, a me na 'Hi a pau, moe iho la ka malukoi o ka luakini, jnile iho la kahuna a me na alii a pau. I keia ahiahi a poeleele iho la moe iho la lakou i ka po kakali aku la lakou i ke- ia po, e ake lakou e ua mai ka ua i keia po; a ua niai la ka ua, hiilani aku la na kanaka i ke akua, a ao ae la houluulu ae la lakou a akoakoa imua i ke alo o ke akua me na kanaka a me na 'Hi a me na kahuna i ka \va kakahiaka, a pule iho la lakou imua o ka luakini, a me na akua hulumanu, a pau ae la ka pule ana, ku ae la na kanaka iluna me na akua pu no i ka lima o lakou, a i^ii aku la lakou iuka, o na 'Hi o na kanaka a o na kahuna a ]jau, a me na akua a ]mu loa, iuka i ka haku ohia o ke akua ia, i ae la ke alii i kana poe ai-puupuu: "E alakai oukou i jniaa i umi paha, i puaa na ke akua i puaa ai no kekahi, na na kanaka a nau no hoi kekahi," a hiki aku la lakou i kahi e kokoke mai ana i ka ohia, mauka lilo loa, a o ka laau ohia i oioi mai ke ku ana mamua i ae la ke kahuna penei, "o ke akua no keia i ono mai i ka puaa ke oioi mai nei mamua," a ae aku la ke alii, i aku la i na kahuna, "pule ia aku," a pule aku la lakou i ua ohia la, e ku ana no iluna me ka lau. A paa aku la ke alii, me ka jmaa, a me ke kanaka a kokoke aku la i ke alo o ua ohia nei, pule iho la ilaila, a pau ae la ka pule ana kanaenae aku la ke alii i ka puaa, a me ke kanaka i ua ohia la, i aku la ke alii i ua ohia la: "E Kukaohialaka eia ko puaa a me ko niu, e ola ia'u, e ola i na "Hi a me na kanaka a pau loa." A ku ae la ke kahuna iluna, a hoali ae la i ke koi kaumaha aku la i ke akua a h()()i)a'c la i ke koi i ke kumu o ka ohia, a noho iho la ilalo, jnile aku la ke kahuna a nui loa, a oki ae la kekahi kanaka i ua ohia nei i akua, a make iho la kekahi kanaka i na makana na ke alii i ke akua ; a oki ae la ia mau mea, a mahope iho o keia mau mea hoolale ae la ke alii i ka puaa e kalua he umi paha, a kaumaha aku la ke alii i ke kanaka i ke akua, a he kanaka keia no mau haalelea, a he loina no ia na ke kahuna he kanaka haalele wale no ia i ka nahelehele. A moa e na puaa ai nui iho la lakou, a maona ac la a hoomakaukau ae la ke alii e iho, a ku lalani ae la ka ])oe akua hulumanu mamua o na kanaka, a o ua akua ohia la mamua lilo ia o na 14 Pomander Collection of Hawaiian Folk-lore. of the feather deities. It was completely covered with foliag'e. Then all the deities and the priests and the chiefs came down, shouting their praises to god. And a man, in a high-pitched voice, called out, "E Kuaimi. c Kiiaiint;"'^ the people from front to rear responding, "Mil, e kiiazva, c kiiawa, zi'a. c kn ivan a lanakila no.'"'" Thus shouted all the ]ieople along the line, their voices being raised as commanded by the priest on this occa- sion of moving the oliia god. As they came down no fire was to be lighted this day. It was strictly forbidden. Until the ohia god reached the front of the temple, fires should not be lighted by the peo- ])le. And when they reached the temple they prayed to the ohia god. And after these things came to pass the feather deities, and the chiefs and all the people returned to their places, while the keepers of the feather deities sang praises to them, making loud noises with the beating of the drums, all giving praises to the feather deities. And when these things ended towards evening, a priest came to ofifer the ohia god roasted ba- nana, with a short prayer in sacrifice, and ended. And when it was night the king gave aid" to two priests ; these were the i)riests who preceded the king and the one who had charge of the lama leaves. He (the king) commanded a man to take two chickens to the priests for their support. And when it was quite dark, the king commanded the man to "Go and caution the people everywhere, and tell them to keep quiet and not make any noise, and not light any fires this night." On the morrow the priest who preceded the king came to report to him on the suc- cessful i)rogress of his official duties, saying: Listen: "I performed my services to the god last night, and the night has indicated approval of you, and the god declares that you will become prosperous. You have seen how excellent the night of your god has been; the hea\'en was clear, unmarred by clouds. \\'hen you shall have become rich take care of me." After these words the king commanded that the temple must be thatched this vcr_\' day. Three were thus finished and of large size. And the king ordered all the people to come to praw The people came with the feather gods. The priests seated all the peoi)le in double rows of eight, and all the idols were placed in rows also. The high priest, who wore a great white girdle, arose, seized a bunch of icic ferns, and waving it, offered it to the deities Kunuiakea, Lononuiakea, Kanenuiakea, Kanaloanuiakea and Kukaohialaka. After serving the deities, the priest prayed to his priestly ancestral gods, performing the works this day in the same manner that his ancestors had done. The an- cient rites were thus observed by him this dav. After he had offered prayers all the priests then arose, praying to god and chant- ing praises before the feather deities. This was a great day for invocations, a memor- able day for the high priest, and all the supporting chiefs ; they all were honored. And when the time neared that the priest had commanded them, the people lifted up the feather idols, standing on the upjier side for some time. After a while the ])riest ordered them to move with the iddls to the lower side, which thev did, standing in that place for a long while. ^'Expressions of preparation for effort. "Kauo in the sense used here was a sustenance for "Response of readiness until victory is won. t'le priests during the night services in hand, rather than a support. Ancient Religious Ceremonies. 15 akua hulumanu, a ua wahi oia i ka lau nahelchele a paa loa, a iho aku la na akua a pau, a me na kanaka, a me na 'Hi a pau loa, a hiilani ae la na kanaka i ko lakou mau waha iluna i ke akua, a i ae la kekahi kanaka, pane ae la kona leo iluna lilo: "E Kuamu, e Kuamu," hooho ae la na kanaka a pau mai mua a hope, "Mu, e kuawa, e kuawa, wa, e ku wau, a lanakila no." A pela na kanaka mai mua a hope, ua nui ae la ko lakou mau leo a pau loa, a he loina no ia na ke kahuna no ka iho ana a ua akua ohia la. A iho mai la lakou aohe ahi e a mai i keia la he kapu loa no ia, aia hiki aku ua akua ohia la iniua d ka luakini, alaila a mai ke ahi a na kanaka a nui loa, a hiki aku la lakou i kai i ka luakini, a pule aku la lakou akua ohia nei ; a ])au ae la ia mau mea hoi aku la na akua hulumanu a me na 'Hi a pau, a me na kanaka a pau loa, i ko lakou wahi, a hiilani aku la ka poe nana e malama ua mau akua hulumanu la, a kani mai la ka pahu a nui loa, e hiilani aku ana lakou imua o ua mau akua hulumanu nei; a pau ae la ia mau mea, a ahiahi ae la, hele aku la kekahi kahuna e hanai i ke akua ohia i ka maia a pulchu a pule uuku aku la ia, hanai aku la ia, a pau ae la ia. A poeleele iho la haawi aku la ke alii i na kahuna i kauo no la laua elua, no ke ka- huna ia ia ka laulama, alua laua haawi aku la ke alii i ke kanaka e lawe oe i mau moa kauo na na kahuna i elua moa a laua; a poeleele loa iho la, olelo ae la ke alii i ke kanaka: "E hele aku oe e papa aku i na kanaka mai o a o, i aku oe, e noho malie, aohe walaau, aohe hoi e a mai ke ahi i keia po," a ao ae la, hele mai la ke kahuna hele honua, a ole- lo aku i ke alii i ka pono o ka loina o kana oihana, i aku ia i ke alii: "E, ua hana mai nei an i ka loina o ke akua i keia po, a ua mahalo mai nei ka i)o ia oe, a ke i mai nei ke akua e waiwai oe, a ua ike ae la no oe i ka maikai o keia po o ko akua, he paihila ka lani, aohe kau ao, a i waiwai oe e malama hoi oe ia'u." A ])au ia mau olelo, a hoolale a'e la ke alii i ka luakini, e ako i keia la hookahi no a ])aa ae la ekolu. a he mau hale nui loa; a pau ae la ia, a i a'e la ke alii e hele mai oukou e na kanaka a pau loa i ka jnile, hele mai la lakou a pau lua, a me na akua hulumanu, a hoonoho iho la ke kahuna i na kanaka a pau, elua j^aha walu lalani kanaka o ka hoo- noho ana a ke kahuna i na kanaka, a kukulu lalani 'e la ka poe akua a ]jau loa, a ku ae la ke kahuna nui iluna me ka malo keokeo nui, a lalau ae la kona lima i ka pupu ieie hoali ae la ia a kaumaha aku la i ke akua ia Kunuiakea, ia Lononuiakea, a ia Kanenuiakea, a ia Kanaloanuiakea, a ia Kukaohialaka ; a pau ae la na akua, a kaumaha aku la ke kahuna i kona mau aumakua kahuna kahiko, a hiki mai la i keia la ana i hana 'i e like me ka lakou hana ana, a ua hiki ae la ia mau mea kahiko ia ia i keia la. A pau ae la kana kaumaha ana, alaila ku ae la na kahuna iluna a pau loa, a pule aku la lakou i ke akua, a hiilani aku la ko lakou mau waha inuia o na akua hulumanu, a he la pule nui loa no keia la, a he la hanohano nui keia no ke kahuna nui, a me na ha- huna wawae a jjau loa, he hanohano wale no lakou a pau loa. a kokoke i ka manawa a ke kahuna i kena aku ai i na kanaka e hapai ae i ka poe akua iluna, a hapai ae la lakou i ua mau akua hulumanu la, a loihi loa ka lakou ku ana ma ka aoao mauka, a kokoke i ka manawa c i aku ai ke kahuna i na kanaka e lawe i na akua ma ka aoao makai, a i ae la ke kahuna, e iho like ae oukou makai, a iho aku la lakou ma ka aoao makai ku like mai la lakou, a loihi loa ka lakou ku ana makai. 1 6 Fornander Collection of Hazvaiian Folk-lore. And the priest commanded the people who were holding the idols to "Move around in a circle, and see that you move properly, lest one of you make an error and he dies." They moved around correctly, not making an error. And when they had made the circuit they stood in rows on the lower side. The priest then ofifered a prayer, called pokeo, a very sacred prayer, and used only in the temple. This prayer of pokeo was not applicable to all the chiefs. After this the people with the feather gods moved to the upper side and sat down. Then the priest who had the alaca arose and placed a hala wreath on the king, and one around the neck of the idol, and one around his own neck; this was an ordinance of the alaca priest. And he said to the people, "Keep quiet, all of you people and all of you chiefs." He then turned to the king and said : "Listen to my prayer for you. Dur- ing my supplication, if a chief interferes, he is a traitor to the land; but if a common man he shall die for your god." He seized his staff and prayed for a long time. The people kept very quiet before him. At the proper time he commanded the people to arise, and said: "My brothers, it is well ; it is safe ; it is accomplished ;" standing up eight times and sitting down eight times. After these things he warned the people to keep quiet and not make any noise. And the priest turned to the king and said, "It is well." Then they all — the king, the priests bearing the feather gods, and the people — went into the temple to purify them- selves therein. This was an ordinance of the priest for the temple service. After all these ended, they all went to their houses on this same day. Here is another thing: The wife of the king was still under restrictions. She was not to bathe, nor eat fresh food, nor fresh fish, nor could she play; these were all pro- hibited. In the same way the priest's wife kept the ordinances, after the manner of her priest husband, as the king's wife observed those of her kingly husband. The women who reverenced their deities acted in this way, and also all the people of this land who worshiped in the temple. And when it was evening the king and the priests with the feather gods went in front of the temple and prayed outside. The people muttered strongly that the temple service of the king had failed this evening. And after these things they all went to their homes. The king then gave fowls to the feather deities and all the priests. These were sacred fowls with which to worship the gods this night ; this was the night when the king would be affably disposed, as also the priests, the chiefs and all the people. But if any fault occurred this night, they would not be at all pleased, and great would be their dread of the god ; but if the work of the king and of the priest was perfect this night, then they would be safe. This was indeed a fearful night. This was the night that the king's food (taro) was pulled, as also that of the |)ricsts and all the chiefs and the people. When dark this night was solemnlv still — no noise, no fires were lit, no squealing of pigs, no barking of dogs, no crying of children — a night when all the people and all the chiefs in the land held their breaths. This was the night of the service called, liulaliiila. to designate right and wrong, of life and death. At midnight, the priest, the king and chiefs and the people awoke, and went over to the outside of the temple. Not a word was sjwken by them this night. They waited for early dawn, and when it came the king and the priest made preparation, Ancient Religious Ceremonies. \y A i aku la ke kahuna i na kanaka e paa'na i na akua, e hele poai ae oukoii, a e hele makai oukou me ka noonoo pono o hewa 'uanei kekahi o oukou make ia, a hele pono iho la lakou, aole lakou i hewa iki, a pan ae la ka hele jsoai ana ku lalani mai la no lakon makai, a pule aku la ke kahuna i keia pule, o Pokeo ka inoa, he pule kapu loa keia no ka luakini, aole i laha aku keia pule o Pokeo i na 'Hi a pau, a i ka luakini wale no ia ; a pau ae la ia, hoi ae la lakou mauka a me na akua hulumanu, a noho iho la lakou ilalo. A ku ae la ke kahuna ia ia ka alaea iluna ; a hoolei aku la i ka lei hala i ke alii, a i ke akua kekahi lei i kona a-i, a i ke kahuna no kekahi lei i kona a-i, a he loina no ia no ke kahuna alaea, a olelo iho la ua kahuna la iluna o na kanaka, a i aku la : "E noho malie e na kanaka a pau, a me na 'lii a pau loa," i aku la ke kahuna i ke alii : "E hoolohe mai oe i ko pule i pule au i ko pule, i walaau he alii o ke kijM no ia o ko aina; aka, i walaau he kanaka, e make ia na ko akua." A lalau ae la kona lima i kana laau, a pule iho la ia a loihi loa, aohe pane leo o na kanaka imua ona, a hiki aku la i ka manawa e i aku ai ke kahuna i na kanaka e ku iluna, a i iho la ke kahuna i na kanaka e ku iluna i aku la i na kanaka penei : "E kuu kaikaina hiki a ola ia'u ia, koia, ewalu ku ana iluna, ewalu hoi ana ilalo;" a pau ae la ia mau mea a i^apa aku la ke kahuna i na kanaka e noho malie oukou, mai walaau oukou, a olelo aku la ke kahuna i ke alii a i aku la, ua mai. A hele aku la lakou iloko o ka laukini me ke alii, a me ke kahuna, a me na akua hulumanu, a me na kanaka a i^au. e hele ana lakou e kau i na auau iloko o ka luakini, he loina no ia na ke kahuna no ka luakini : a pau ae la ia mau mea, a hoi ae la lakou a pau i kauhale, i keia la hookahi no. Eia no keia ano o ka wahine a ke alii ke noho kapu nei no ia, aole ia e auau i ka wai, aole ia e ai i ka ai hou mai, aole ia e ai i ka ia hou mai, aole ia e paani, he kapu loa no ia, a ])ela no hoi ka ke kahuna wahine, e hoomana aku ana i ka hope o kana kane ka- huna, a ]>ela no hoi ka ke alii wahine, e hoomana aku ana i ka hojie o kana kane alii, a ])ela no hoi na wahine malama i ko lakfni mau akua, a me na kanaka o keia aina e hoomana mai ana no i ka luakini, a me na makaainana a pau loa. A ahiahi ae la hele aku la ke alii a me na kahuna, a me na akua hulumanu imua i ke alo o ka luakini, a pule aku la lakou mawaho o ka luakini i keia ahiahi, a hookoikoi ilm la ka olelo a na kanaka penei : haule iho la na hu'i o ka luakini a ke alii i keia ahiahi, a pau ae la ia mau mea, a hoi aku la lakou i kauhale, a haawi aku la ke alii i ka moa i ke akua hulumanu a ])au loa, a me na kahuna a pau loa, a he moa kauo no lakou, a he mea hoomana aku na lakou i na akua i keia po, o ka po keia e oluolu ai ko ke alii manao, a me ko ke kahuna manao, a me ko na 'lii manao, a me ko ka puali manao, a me ko ka ma- kaainana manao a pau loa. Aka i loohia lakou e ka hewa i keia po, aole loa e oluolu iki lakou, alalia nui loa ka makau o lakou i ke akua ; aka hoi, i pono ka hana ana a ke alii a me ke kahuna i keia po, alalia palekana hoi lakou. A he i)o maka'u loa no keia po. O ka po keia e kai ai ka ai a ke alii a me ke kahuna, a me na "lii a pau loa, a me na kanaka a pau loa. A po iho la anoano iho la keia i)o, aole he walaau, aohe ahi a mai, aohe ]niaa alala mai, aohe ilio aoa mai, aohe keiki uwe mai, he ])o pili loa no keia no ka hanu o na kanaka, a me na 'lii a pau, a me na makaainana a pau loa o kuaaina a pau loa. O ka po keia e kai ai ka aha, o Hulahula ka inoa, he hailona no ka hewa a me ka pono a me ka make a me ke ola; aumoe iho la ala mai la ke kahuna a me ke alii, a me na 'Hi, a me na kanaka a i)au loa, hele aku la lakou a hiki aku la lakou mawaho iho o ka lua- kini aohe pane leo o lakou i keia i^o, kakali aku la lakou a kokoke aku i ka wanaao, a hiki mai la ka wanaao ia lakou, hoomakaukau iho la ke alii a me ke kahuna a o ka nui o na ka- Memoirs B. p. B. Museum, Vol. VI. — 2. i8 Pomander Collection of Hawaiian Folk-lore. while the majority of the people prayed from a distance, imitating- the voice of the rat, of tlie chicken, of the hird, of the dog- and of the i)ig. Thus they worshiped their gods, all of them asking- their deities, saying: "Make your powers great, our gods, at the king's service, where a ])ost to your house shall have a place." And this was agreeable to all the people. And at morn the priest took hold of the idol and the lama leaves and a small white covering (oloa), while the king seized the drum and the pig and entered the tem- ple, they two alone, imposing its sacredness. OF THE PRIEST DIRECTING THE SERVICE The priest gathered u]) the lama leaves in his hand, wrapping them in the white kapa. and said to the king, "Listen you for our mistakes within here." An immense bank of clouds then settled above them, so that the stars were invisible. They prayed and the clouds were dispelled, and the stars twinkled. And when the priest saw that it was all clear above, he said to the king, "Listen you for the cries of the mice, the singing of the birds, and the crowing of the roosters." After these things, the jjriest stood up while im]iloring the prayer called linlaliula. He then sat down, praying silently. When he ended his prayer, he turned his face to the rear, to the king. And when the king saw the priest's glance, he (the king) offered the pig, saying: "O Ku, //»/(//; ;//«.' Here is thy pig, and may I be sa\-ed by thee; and here is thy beautiful house, a gift from me to thee. Save thou my land, and chiefs and all the people. Cursed be the traitor who robs the land, or the tattler who would seek our defeat; here is where the object of our service is directed." And when the king had finished, the priest entered a temple division (waica) to conduct his prayer secretly ; it w\is a small house essential for the services of the ])riest. After this the priest uttered a prayer softly, and then turned his face to the king, asking: "How was our prayer service?" The king answered him. "It was well." Then the priest questioned the king to learn if he ( the king) had faithfully complied in listening for the right or the wrong, saying: "Heard thou not the birds singing?" "No." "Heard thou not the crowing of the rooster?" "No." "Did not hear a dog bark?" "No." "Was there not anything wrong at all with us?" "No." "Did you not hear anything wrong at all from the outside?" "No." Then the jiriest told the king, "Your i)rayer was well done, and you are saved, and your land, and the chiefs and all the people." At the end of their consultation, they went outside to inquire particularly what the ]ieoi)lc had heard. And they inquired quietly: "Say, what have you heard on the outside here?" And they whispered in reply: "Nothing, nothing at all. There was nothing wrong at all outside here that we heard of." Then the ])riest said to the king: "'S'our majesty." The king responded, "\'es." (E o. ) "[ say unto you, your prayer was good, and the night returns thanks unto you, and the deity says, 'Thou shalt have life.' " They then gathered on the outside of the temple, raising their voices, exclaiming "The prayer is flown" (finished). And when the peo])le heard that the king's jirayer service was ended, Innd xoices were heard fnmi all jilaces, the exclamations of the crowd of jjcople making a rumbling sound, the report being carried far and wide. This was i)leasing to the king, and to the priest and the chiefs and all the people. And when it was daylight they prayed outside of the temple. There were three Ancient Rclii^ions Ceremonies. 19 naka, ua pule niai la lakou ma kahi e, e hoomana aku ana i ka leo o ka iole, a me ka leo o ka moa, a me ka leo o ka manu, a me ka leo o ka ilio, a me ka leo o ka jniaa ; pela lakou i hoomana aku ai i ko lakou man akua, i aku la lakou a pau loa i ko lakou poe akua: "E, i nui ka mana o oukou e na akua, i ka aha a ke alii, i kahi e ku ai kou pou hale," a pela no ka manao o na kanaka a pau loa ; a kokoke aku la i ka wanaao lalau ae ke kahuna i ke akua, a me ka lau lama, a me ka oloa, lalau ae la ke alii i ka pahu i kona lima, a me ka puaa, a komo aku la iloko o ka luakini o laua wale no elua ke kapu loa no ia. NO KE KAI ANA A KE KAHUNA I KA AHA. Pupu iho la ke kahuna i ka lau lama i kona lima a hoohvmie ae la ia i ka oloa i ka lau lama, a i aku la ia i ke alii : "E hoolohe oe i ka hewa maloko nei o kaua," a kau ae la ke ao nui maluna o lakou. aohe ikeia aku o ka hoku, pule aku la lakou, a pau ae la ia ka hi- olo puupuu mai la ka maka o ka hoku, a ike ae la ka maka o ke kahuna i ka maikai oluna, alalia i ae la ke kahuna i ke alii : "E hoolohe oe i ka leo o ka iole, i ka leo o ka manu, a i ka leo o ka moa ;" a pau ae la ia man mea, alaila ku ae la ke kahuna iluna, kalokalo aku la ke kahuna i ka aha, o Hulahula ka inoa, a noho iho la ia ilalo, pule aku la ke kahuna oia wale no; a i)au ae la kana ])ule ana. alawa "e la kona mau maka mahopc i ke alii, ike aku la ka maka o ke alii i ka alawa ana mai a ke kahuna, hahau aku la ke alii i ka ])uaa, i aku la: "E Ku, ia Hulahula, eia ko puaa e ola au ia oe, a eia ko hale maikai he makana na'u ia oe, a e hoola mai oe i kuu aina, a me na 'Hi, a me na kanaka a jiau loa, molia i ke ki])i i ka ili aina, i koa kani paha i ko nau e hee ia'u, ilaila ka piko o ka aha a kaua e kahihi ai ;"' a pau ae la ka ke alii, alaila ke kahuna lawe aku la c huna i ka aha iloko o ka waica, he wa- hi hale uuku ia, a he loina no ia na ke kahuna. A ])au ae la ia, hoopai ae la ke kahuna i ka aha, a haliu aku la kona alo i kc alii la, ninau aku la ke kahuna i kc alii, i aku la: "Pehea ka aha a kaua?" I mai ke alii ia ia, "Ua maikai." A ninau aku la kc kahuna i ke alii, i maoi)opo ai kana hoolohe ana i ka po- no a me ka hewa, i aku la: "Aohe oc i lohe i ka leo o ka manu?" "Aole." "Aole oc i lohe i ka leo o ka moa?" "Aole." "Aole leo ilio au i lohe?" "Aole." "Aole loa anei he mea hewa iki maloko nei o kaua?" "Aole." "Aole anei he mea hewa iki mawa- ho mai au i lohe?" "Aole." I aku la ke kahuna i ke alii: "A ua maikai ko aha, a ua ola oe, a me ko aina, a me na 'lii, a me na kanaka a pau loa ;" a pau ae la ia mau olelo a laua, hele aku la laua mawaho c ninau pono aku ia lakou i ka lakou mau mea i lohe ai, a ninau malu aku la laua: "Ea, heaha ka ovtkou mau mea i lohe ai mawaho nei?" A hawanawa- na mai la lakou hoole mai la: "Aole, aole, loa, aole loa akahi mea hewa iki mawaho nei, a makou i lohe;" alaila olelo ae la ke kahuna i ke alii, i aku la: "E ka lani e," o mai la kc alii, "E o." "Ke olelo aku nei au ia oe, maikai ae nei ko pule, a ke mahalo mai nei ka po ia oe. a ke i mai nei ke akua, e ola oe;" alaila houluulu ae la lakou, a akoakoa mawaho iho no o ka luakini, a hea ae la lakou me ka leo nui iluna, a hooae la lakou i ko lakou poe leo iluna, i ae la penei "Lelewale ka aha e;" a hooae la lakou me ka leo nui, a lohe mai la na kanaka ua lele wale ka aha a ke alii, olo mai la ka pihe a kela wahi a keia wahi, nakulu aku la ka leo o ka ])uali a mc kanaka makaainana a ])au loa, kukui aku la kc kaulana i na wahi a puni, a ua oluolu iho la ka manao o ke alii, a me ke kahuna, a me na 'Hi, a mc na kanaka a pau loa. A ao ae la, pule aku la lakou mawaho o ka luakini, ekolu ]nile o keia kakahiaka. he 20 Pomander Collection of Ihnvaiian folk-lore. prayers this morning, tlie waipa, the kuwa"'* and the kuzvi. After this they entered tlie temple — all of the chiefs and all of the idols, and all of the i^riests — and sat down in front of the inner temple. The high priest then stood up, offered a prayer, the name of which was Z-o///," and which was a very sacred prayer of the priest. At the conclusion of this prayer they went on the outside, giving to each feather image one pig, and one pig each to the principal priests. The king then commanded his stewards, saying, "Go and roast some large-sized pigs, about ten in number." This con- cluded that ])art of the ceremonies. Then they all returned within the temple to clothe with small white kapa the wooden idols and the images, making great prayers this very same day. After these petitions the priest waved his hand and sat down, all joining in a prayer. The fires were lit on the outside and among the people of the outer districts ; and after a prayer the king offered to the deity a broiled pig. Only broiled pig was offered to the deity, not roasted (in the ground). After the king's offering to the deity, they all went to their houses. When the pigs set apart for the feather gods were cooked the keepers of said feather gods sang praises. When the pigs set apart for the king — they were good sized pigs — were cooked, there might be about ten or twenty of them, they were taken into the tem])le where a single priest offered a short prayer over them. The king's portion was then brought back and placed before him, while other portions were given to the chiefs. After this and when it was evening the king commanded his stewards to cook forty pigs for the kuili (prayer) of the temple. After sunset a number of priests went on the outside to pray. This prayer was called kaiilahale. After this and when it was dark, torches were lit in the temple and in the houses. Then all the priests and all the chiefs with the deities assembled on this night. This was a night of fervent prayer, and they were to see that they did not sleep at all this night. And on this night also, the high priest's knowledge of all the prayers would be shown. They (the priests) then prayed and their voices were raised up high, and became as of those who were disput- ing. They also waved their hands making motions as if dancing. They clapped their hands loudly with rejoicing in the temple. These ceremonies ended, the pigs were brought into the tem])le and were tied by the priest. Thev then renewed their praying until morning, when they went to their houses. During the morning the king commanded his stewards to cook some more pigs — forty in number — and it was then noon. Again the chiefs, the ]Driests with all the idols, went into the temple to pray, to worship and to give praise. After this service they re- moved to the outside, and in the afternoon entered the temple again to pray. This was called kitlazca. After this they went outside to their places; and after some time, they again entered the temple, this same day, to pray. This was called kupapaa. They fol- lowed in a prayer called ktiakva, at the conclusion of which it was near sunset. They then went u]) to the altar to ])ray, and this prayer was called kulezcalezca. The king then commanded one of his priests, "Go and bring the idol in here." A man went and brought the oliia god, which they had brought down on a previous occa- "*The wait>ii was a prayer of supplication, while the "'Kolii, was the name of a ceremony attending the kuzii'ii was for the coinpletion of a duty. The character landing of a chief with his god and people, of the kuzi'u is not clearly understood. Ancient Rclii^ioiis Ceremonies. 21 waipa, a he kuwa. a he kuwi ; a pau ae la ia a komo aku la lakou iloko o ka luakini, a me na 'Hi a pau, a me na akiia a pau, a me na kahuna a pau loa, a noho ihn la lakou i ke alo o ka luakini a ku ae la ke kahuna nui iluna, a hoali ae la i ka aha, o Kolii ka inoa o keia pule, a ho pule kajni loa no keia na ke kahuna. A i^au ae la keia ])ule a haele ae la lakou mawaho, a e haawi i ka puaa i na akua hulunianu, a ])akahi ka jniaa ia lakou, a pakahi hoi ka puaa i na kahuna wawae, a kcna aku la ke alii i na aijjuuinui, e kalua niai oukou i mau puaa nui i umi paha, a oki ae la keia mau mea a pau, alaila hoi hou aku la lakou iloko o ka luakini e kojiili mahaehae lakou i ke akua laau i ke kii, a pule nui aku la lakou i keia la hookahi no, a mahope iho o ka pule ana hoali ae la ke kahuna i ka au lima, a noho iho la ilalo, a pule aku la lakou, a a mai la ke ahi owaho, a me kuaaina i^au loa, a mahope iho o ka pule ana, mohai aku la ke alii i ka puaa pulehu i ke akua, a he ])ulehu wale no ka puaa o ke akua, aole e kalua ; a pau ae la ka mohai ana a ke alii i ke akua, a hoi aku la lakou i ko lakou kauhale, a moa mai la na puaa a ka poe akua hulunianu, a hiilani aku la ka poe nana i malama na akua huluma- nu; a moa mai la ka ke alii mau puaa, a he mau puaa nui no hoi, he umi paha, a he iwaka- lua paha, a halihali aku la ka puaa a ke alii iloko o ka luakini, a malaila e pule uuku ai ke- kahi kahuna hookahi ; a ])au ae la ia, alaila hoihoi mai la ka ke alii waiwai imua o kona alo. a e haawi ia na na 'Hi kekahi waiwai. A pau ae la ia, a ia ahiahi ae la alaila kena aku la ke alii i kana poe aipuupuu, e kalua mai oukou i puaa no Kuili, o ka luakini, i hookahi kanaha puaa, a napoo iho la ka la, a hele aku la kekahi poe kahuna mawaho, a he kaulahale ka inoa o keia pule; a jiau ae la ia, a poeleele iho la, alaila malamalama aku la na kukui iloko o ka luakini, iloko o ka hale, alaila hele mai la na kahuna a pau loa, a me na 'Hi a pau loa, a me na akua a pau loa, i keia po, a he po pule nui no keia, a e ao aole lakou e moe iki i keia po, a i keia po alaila ike ia ke kanaka kahuna nui i pau loa ka pule ia ia, a pule iho la lakou, nui loa ko lakou mau leo iluna lilo a he like ma ka hakaka lakou, a he kuhikuhi ka lima me he hula la, a paipai nui ihn la lakou i ko lakou mau lima e hiilani ana i ka luakini. A pau ae la ia alaila halihali mai la ka puaa iloko o ka luakini, aka i naki iho la ke kahuna i ka puaa iloko o ka luakini ; a pau ae la ia, alaila pule hou aku la lakou a ao ka po, a hoi aku la lakou i ko lakou kauhale, a awakea ae la kena hou aku la ke alii i kana mau aipuupuu, a i aku la: "E kalua hou mai oukou i mau jniaa i kanaha," a ku ae la ka la alaila hele hou aku la na 'Hi, na kahuna a me na akua a pau loa, e hele ana lakou e pule nui iloko o ka luakini, e hoomana a e hoolea ; a pau ae la ia pule ana hoi ae la lakou iwaho. a aui ae la ka la hoi hou aku la no lakou iloko o ka luakini, a he ku- lawa ka inoa o keia jnile a lakou ; a pau ae la ia a hele ae la lakou iwaho i ko lakou wahi ; a mahope iho o ia noho ana hoi hou aku la no lakou iloko o ka luakini, i keia la hookahi no, a he kupapaa ka inoa o keia pule; a pau ae la ia pule a lakou, a jnile hou aku la no lakou, a he kuaiwa ka inoa o keia pule a lakou, a pau ae la ia jnile a lakou, a ma- hope iho o ia mau mea, a pau loa aneane iho la e kapoo ka la alaila hele aku la lakou i ke kuahu a pule aku lakou i ke akua, a he kulewalewa ka inoa o keia ])ule a lakou. Alaila kena ae la ke alii i kekahi kahuna, i aku la: "E kii ae oe i ke akua e lawe mai iloko nei," a kii aku la kekahi kanaka a ke akua ohia a lakou i kii ai mamua iuka, 22 I'ornandcr Collection of Hawaiian I'olk-lorc. sion. And when it was brouglit to the temple tlie king ordered a human sacrifice and a pig for the god. A man was brought before the king who ordered a prayer to be of- fered. Tlie priest stood u]) and waved a small spear (javelin, o)_, then sat down. They all pra>ed. and the man was then killed, and offered to the god, both man and pig. This concluded the ceremonies, and it was sunset, and they all went to their houses. One of the priests made preparations to perform certain of his official duties. He was the ulna fishing priest. When night came he went out to sea throwing his hook to the ulua. If the bait was all eaten up, he would be in great dread; or if the bait re- mained it was well. But if the hook was lost, his effort was futile, as also the prayer of his mouth, on the water. Me therefore prayed earnestly in the canoe while at sea, be- fore returning to shore. Another priest was conducting his own services this night, this last-mentioned priest, however, offering his prayer in the temple. This prayer was called luaua, an ordinance of the tem])le. And after midnight the king came into the temple, where they made earnest prayer at the altar. Oihana was the name of this prayer. This was a very sacred night, fires not being allowed to burn. Then the high priest chanted these two prayers, which are piikuniu and Iciau by name. The king then prepared himself to accompany the priest of the order of Lono. They went to conduct the service called liooilimo, and they were silent, not uttering a word, not even moving. The priest of the order of Lono seized a bunch of lama leaves and wrapped it with a piece of white kapa. He then stood up, chanted a prayer and sat down, continuing his entreaty ; and at the conclusion of his prayer, turned his eyes to the king. And when the king saw him looking at him, he (the king) oft'ered the pig in sacri- fice to the god saying: "O Ku, by liooilinioo;'" here is your pig, a pig whereby I will be saved by thee. Keep careful watch over me. Death to the traitor who takes land by force; curse him to the house of bones; let him die." After the king had made his sacrifice the priest turned to him and asked, "How is our prayer?" The king answered him, "It is well." "You did not hear anything wrong?" "No." After the j^riest had discontinued the services and had uttered a short invocation, they passed out to the people inquiring of what they had heard. The people denied hav- ing heard anything. This same night they all joined in prayer — the ulna fishing priest, the inaua priest, the chief priest and the priest of the order of Lono. They continued through this night in earnest prayer. And at dawn the priest made a sign and stood up chanting their prayer called kolii, and then sat down still praying. When this ended they raised their hands to the lananuu.'' from which two men were calling to them in loud voices. While the priests were chanting from below, they (the two men) were dancing above. All this was called niakii-lohclolic. The king then went outside to distribute the pork to the feather idols, and the priests, and all the chiefs, and all the people of the higher class, giving to each feather idol its share, and also to the priests, each his share; giving chiefs of the lower order, five-fold, and those of the higher order ten- fold, ■"The major gods (of which Ku was one) were never of the hciiiii, whereon the priest and king stood during seen but were impersonated hv various images. a sacrificial service. The higli priest Koi conducted ='Thc himmuu was the tall /.-.i/xr covered structure of Capt. Cook to otic of these, supposedly to participate usua ally three platforms which stood in front of the altar •" •'' service. .Iiicicnf Rclii^ioiis C'crciiionics. 2^ a lawe ia mai la ua akua ohia nei imua o ka luakini, a kena ae la ke alii i kanaka na ke akua, a i puaa kekahi, alakaiia mai la ke kanaka a hiki mai la i ke alo o ke alii, a kena ae la ke alii e jnile, a kii ae la ke kahuna iluna, a hoali ae la i ka o, a noho iho la ilalo, a pule aku la lakou a pepehiia iho la ke kanaka, a mohai aku la ke alii i ke akua i ke kanaka a me ka ])uaa ; a pau ae la ia a kapoo iho la ka la, hoi ae la lakou i ka hale, a hoomakaukau iho la kekahi kahuna i kana oihana, o ke kahuna ulua a po iho la holo aku la ia ma ka moana e hoolei aku i kana makau i ka ulua, a i jxau ka maunu hopohopo loa ia, aka i koe mai ka maunu a he maikai no ia, aka i moku ka makau hewa loa kana loina, a me kana pule, a me ka pule no ia ma kona waha ma ka moana, a ua pule nui no ia makai, ma ka waa, a hoi mai la ia iuka. A hana iho la kekahi kahuna i kana loina, i keia po hookahi no laua i hana 'i; a maloko nae o ka luakini keia kahuna i hana 'i i kana loina a he maua ka inoa o keia pule, a he ano no ia no ka luakini; a pau ae la ia a mahope iho o ke aumoe, a hele mai la ke alii iloko o ka luakini ma ke kuahu ilaila lakou e pule nui ai, a he oihana ka inoa o keia pule, a he po kapu loa no keia, aole e a mai ke ahi i keia po; a pau ae la ia, alaila kalokalo ae la ke kahuna nui i keia mau pule, elua inoa o laua, o piikuma laua o leiau ko laua mau inoa. A pau ae la ia. a hoomakaukau ae la ke alii ia ia, a me ke kahuna moolono, e hele aku laua e kai i ka aha, o Hooilimoo ka inoa o keia aha ; a nukuke iho la lakou aohe pane leo, aohe onioni, alaila lalau ae la ke kahuna moolono i ka lau lama i kona lima, a hoo- hume ae la ia i ka oloa, a ku ae la ia iluna, a kalokalo ae la ia i ka aha, a noho iho la ia ilalo, a pule aku la, a pau ae la kana pule, alavva 'e la kona maka mahope i ke alii, a ike mai la ka maka o ke alii i kana nana ana mai ia ia, a hahau aku la ke alii i ka puaa a mohai aku la i ke akua, a i aku la: "E Ku ia Hooilimoo, eia ko puaa, he puaa ola no'u ia oe, e nana pono mai oe ia'u, a molia i ke kipi i ka ili aina, a molia i ka hale iwi, e make ia." A pau ae la ka ke alii mohai ana, alaila haliu mai la ke kahuna i ke alii, a ninau mai la ia: "'Pehea ka aha a kaua?" A i aku la ke alii ia ia: "Ua maikai, aohe mea hewa iki a kou pepeiao i lohe?" "Aole." A pau ae la ia, a hoopai ae la ke kahuna i ka aha, a hoonoa uuku ae la, alaila hoi malie aku la laua ma kahi lehulehu o kanaka a ninau aku la lakou i ka lakou mau mea i lohe ai, a hoole mai la lakou; a pau ae la ia mau mea, i ka po hookahi no lakou i pule ai, o ke kahuna ulua, a me ke kahuna maua a me ke kahuna nui a me ke kahuna moolono, i keia po hookahi no lakou i pule nui ai, a wanaao ae la, alaila hoali ae la ke kahuna a ku ae la iluna. Kalokalo ae la i ka lakou ]nile, o kolii ka inoa o keia pule, a noho iho la ilalo pule aku la; a pau ae la ia, a hoopii aku la na aha limalima iluna o ka lananuu, ilaila kekahi mau kanaka elua, e kahea mai ai me na leo nui o laua, a ke pule aku nei no na kahuna malalo aku, a hula mai la laua iluna, a he makiilohelohe ka inoa o neia mau mea a pau. A pau ae la ia, alaila hele ae la ke alii iwaho, e haavvi i ka ]Uiaa i na akua hulumanu a me na kahuna a me na "lii a pau loa, a me na kanaka maka hanohano o ke alii a pau loa, alaila haawi pakahi aku la ke alii i ka puaa i na akua hulumanu, a pela no hoi i ka poe kahuna a palima ka puaa i na 'lii likelike iho, a paumi ka puaa i na 'Hi nui, a pakahi ka puaa i kanaka maka hanohano, a palua ka puali 24 I'ornandcr CnUccfion of Hazvaiiait Polk-lorc. while the people of the his/her class received each his share, one pig to every two com- panies. And the people of the lowest class after the king's share was cooked received their ]:)ortion also. Then the king offered pigs on the altar, to the idols, about five times fortv (200) pigs. After these things they all returned to the temple — the chiefs and all of the priests, and worshii)ed before the wooden idols. This ]:)rayer was called ko- pili-iiiii. The high priest then arose, olTered a prayer to a fire stick and sat down. All then prayed and many roasting fires were started burning, so numerous that the air be- came heavy with the smoke of the roasting pork, from the pigs set apart for the temi:)le which were put on fires for broiling, the people meanwhile continued praying before the images. The broiled pigs, about five forties in number (200) were brought into the temple and placed before the wooden idols, together with a large quantity of green bananas, and of coconut, together with two or three men transgressors, who, after being killed, were placed among the pigs, the coconuts and the bananas. The ulna fishing priest then pre- pared to con:e forward to state his opinions Ijefore the king. No one was to be seen pass- ing on the outside under penalty of death. And when he came there solemnity prevailed on the outside, not a person passing. He came uttering a prayer and holding a baited hook in his hand. This was the same hook with which he was fishing during the night, and his mouth was still moving in prayer. And when he arrived at the temple the other priests were in dread at his ai)pearance, and fled into the halc-f^altii. a jjlace within the temple. The priest then ceased praying and spoke to the king, saying: "Your majesty, listen to the words of god. 1 went out to sea last night. My hook did not part, and my bait was not devoured. Your prayer was excellent. No traitor shall live at thy hand. Our chief would not overcome thee." After these words he was free and returned to his place. The people then resumed their praying in the temple before the images and the king offered as sacrifices the pigs and the dead men, which were laid down with them, together with the coconuts and the bananas. After this they all went to their houses. After the pigs set apart for the feather gods had been cooked, the people sang praises to these false deities. Then also were cooked the pigs set apart for the king, and for the chiefs, the people and those of the higher class. All the pigs were taken to the temple where another priest came to bless the offerings. He made a short prayer, after which the king's share was returned to him, which he (the king) himself distributed to the needy, as their portion. When it was evening they all again entered the temjjle — the chiefs, the jiriests, and all the deities — to pray. The king offered pigs, bananas, coconuts and a dead man as a sacrifice, after which they repaired to the House of Papa,'" according to the ordinance of the priest of that house. They prayed therein, chanting a prayer, named hui-o-f'af'a, that same evening. This ended, they then returned to their respective places. When it was dark they again went into the temi)le with the king, the priests and all the deities, where they prayed at the altar. The name of this prayer was wczveke, an ordinance of the temple. And the priests went, with one of the king's deities, among the ■"Tlu- House of Papa adjoim-d sacrificial temples only. Ancient Religions Cei-enionies. 25 hookahi puaa, a o kanaka liilii loa iho aia moa mai ka ke alii waiwai, alaila haawi lakou a pau loa, alaila haawi aku la ke alii i ka puaa ; o ke kuahu na ka poe akua laau, alima paha kanaha puaa, a ka poe kii ; a pau ae la ia mau mea. alaila hoi hou aku la lakou iloko o ka luakini a me na "lii, a me na kahuna a pau loa, a pule aku la lakou ma ke alo o na akua laau, a he kopili-nui ka inoa o keia ])ule. A ku ae la ke kahuna nui iluna kalokalo ae la i ka au lima, a noho iho la ia ilalo, a ]uile aku la lakou, a a mai la kc ahi a nui loa, a po kai ae la luna i kau wahi o ka puaa a pulehu aku la ka puaa o ua luakini nei a ke pule aku nei no lakou imua o ka poe kii. A halihaliia mai la ka puaa pulehu a ua mau akua laau la, a elima paha kanaha, a hiki mai la iloko o ka luakini a waiho aku la inuia i ua ])oe kii la a me ka maia maka a nui loa, a me ka niu a nui loa imua o ua ])oe kii nei, a me kekahi mau kanaka lawe- hala elua ])aha a ekolu paha, a i)ei)ehiia iho la lakou, a waiho pu aku la lakou i na kanaka make me ka ])uaa, a me ka maia, a me ka niu, alaila hele mai la ke kahuna ulua, e hai i kana ]x>no i ke alii, aohe kanaka maalo ae iwaho o make no ia ia, a i kana hele ana mai ihiihi iho la iwaho iho, aole hele kanaka, a me ka pule no ia ma kona waha i kana hele ana mai a me ka makau no i kona lima, a me ka maunu no i ka makau, o ka niakau no keia ana i lawaia "i i ka po, a ke pule nui nei no ia ma kona waha, a hiki aku la ia i ka luakini, a makau nui iho la ka poe kahuna, i ke kahuna ulua, i kana hoea ana aku, a auhee aku la lakou iloko o ka hale pahu iloko no o ka luakini, alaila pau ae la ka pule ana a ua kahuna la, alaila olelo mai la ia i ke alii, i mai la : "E ka lani, e hoolohe mai oe i keia olelo a ke akua, a ua holo aku nei au i kai i ka i)o nei, aole i moku kuu makau, aole i i)au kuu maunu, a ua maikai no ko jnile, aole e ola ke kipi ia oe, aole e ola ka makou alii ia oe." Alaila hoonoa ae la i kana olelo, a hoi aku la ia i kona wahi. A pule hou aku la no lakou i ka luakini imua o ka poe kii, alaila, mohai aku la ke alii i ka puaa, a me na kanaka make e waiho pu ana no me lakou. a i ka niu, a i ka maia ; a i)au ae la ia, alaila hoi aku la lakou i ko lakou wahi a pau loa, a moa ae la ka puaa a ka poe akua hulumanu, a hiilani aku la lakou i ua mau akua wahahee nei ; a pau ae la ia, alaila moa mai la ka puaa a ke alii, a me ka na 'lii, a me ka ka puali, a me ka na kanaka maka hanohano a hali aku la ka puaa a ]3au loa iloko o ka luakini, a hele aku la kekahi kahuna e hainaki i ka puaa, a pule uuku iho la ia; a pau ae la ia. a hoihoi mai la ka waiwai o ke alii io na la, alaila haawi aku la ke alii i na kanaka nele i waiwai na lakou; a pau ae la ia ahiahi ae la hele hou aku la lakou iloko o ka luakini, a me na 'lii, a me na kahuna, a me na akua a pau loa, a pule aku la lakou i keia ahiahi, a mohai aku la ke alii i ka jniaa, a me ka maia a me ka niu a me ke kanaka make, alaila haalele iho la lakou i ka luakini. Hele aku la lakou i ka hale o Papa, i ka loina a ia kahuna, ])ule iho la lakou malaila, a haule iho la ka hui o Papa i keia ahiahi hookahi no. A pau ae la ia, alaila hoi aku la lakou i ko lakou wahi. A poeleele iho la hele hou aku la no lakou i ka luakini, me ke alii, a me ke kahuna, a me na akua a pau loa, a pule aku la lakou inuia o kuahu, o weweke ka inoa o keia pule, he loina no ia no ka luakini, a hele aku la na kahuna a me ko ke alii akua hookahi. 26 Pomander Collection of Ilazvaiian Folk-lore. houses fof the people] prayino^ on the outside. This was deceitful praying. They told the people who were inside of the houses to "come out here". Thus thev endeavored to deceive the peo])le. The people knew what all their talk meant to them. They made careful study this nit^iit — a niofit dedicated to kalioalii. This prayer was called lalakoa, and no people dared pass on the outside lest they died. And after this thev [the l)riests | went to their ])laces, leaving- one man in the tem])le as a soldier on watch. This was a rule of the temple according to the |)riests. All these things were done in one night. Early in the morning the king went to the House of Papa, to recite its prayer, to- gether with the ])riest who understood the ordinance belonging to it. They both prayed, after which the jiriest said, "Listen to my words." The king assented. "Vour prayer was perfect, and your god has looked down favorably upon you." The king then went to his place. Afterwards when it was daylight the king, together with the priests and the idols, again went to the tem])le to offer a short prayer to the deity. After the prayer the king offered as sacrifice to the deities, pigs, bananas, coconuts and a dead man. This ]>rayer was called liolna. The king's feather god was then taken to the beach. It was a most sacred idol, and wherever it went sacredness was observed and all men and all chiefs prostrated before it. Then again the king entered the House of Papa to pray therein. Then came all the people and all the chiefs to be blessed by the priest of Papa, so that they might be released from any sea bathing restraint. This was the goddess who released the temple tabu, by which the uncleanness of all the people and of all the chiefs, and of all the priests was remedied. They had their bath this day, but they were not entirely free. This was an ordinance of the liono priest."" After bathing they all went into the temple — the king and the priests and the people. The Iwiio priest placed the people in eight rows before the altar, and in presence of the images, the liono priest officiating, said: "Remain quiet, all of you. Do not make a noise. I3o not move. Steady your posture, make the knees uniform, and keep your seats down, so that the deity may be favorably impressed." They obeyed the l)riest and behaved themselves, not moving in the slightest. The priest then arose, shook the lama branch over the people, praying alone, and saying, "The palm of the hand, raise it." All the people raised their hands without making any other movements, lest they might be killed. This was a most sacred ceremony of the liouo priest, and an ordinance of the temple, a charge also from his ancestor to him. The priest then gave the king his decision, saying, "\'(iur ])rayer is excellent. This is the strength of unity by which you will retain your land." The priest then released himself from the service, and they all left the temple, going outside to i)arcel out the goods to the people and the liono priest, [the goods being] pigs, bananas and coconuts. And when this was ended and it was night the priest of Papa offered prayer in the House of Papa. Kuili was the name of one of his ])rayers this night, and keliiinaoinao was the name of the other prayer. The king did not accompany him this night. On the next day at early morning the king went to the priest to hear his words. The priest then said to the king, "Listen: this has been a favorable night to your god- ^The priest conducting the hono service ceremonies. Ancient liclii^ious Ceremonies. 27 hele aku la lakou nia kauhale e pule aku ai niawaho, a he pule hoopunipuni no keia, i aku la lakou i na kanaka oloko o kauhale: "E hele mai oukou iwaho nei;" pela lakou i wahahee aku ai i na kanaka, ua ike no na kanaka a pau i keia niau niea a lakou i olelo aku ai ia lakou la ua noonoo nui no lakou i keia po, a he jio ka])u loa no keia no ka hoalii, a he lalakoa ka inoa o keia pule, aohe niaalo kanaka o keia ])o niawaho o make lakou. A pau ae la ia hoi niai la lakou i ko lakou wahi ; oia hoi ua noho iho la no kekahi kanaka hookahi iloko o ka luakini, he koa ia no kulana a he ano no keia no ka luakini, he loina no ia na ke kahuna, i keia po hookahi no keia niau liana a pau. A wanaao ae la hele aku la ke alii i ka hale o Papa e kai i ka aha o ka hale o Papa, a iiie ke kahuna no i ike i ka loina oia iiiea a pule aku la laua ; a pau ae la, a olelo mai la: "E hoolohe mai oe i ka'u olelo," a ae aku la ke alii ia ia: "Ae." "Ua niaikai ko juile a ua nana mai no ko akua ia oe." A hoi aku la ke alii i kona wahi, a niahope iho a ao ae la hele liou aku la no ke alii, a me na kahuna a me na akua iloko o ka lua- kini, a e pule uuku aku i ke akua, a niahope iho o ka pule ana mohai aku la ke alii i ka puaa i ke akua, a me ka niaia, a me ka niu, a me ke kanaka make, he holua keia pule. A pau ae la ia, alaila lawe ia aku la ko ke alii akua hulumanu i kahakai, a he akua kapu loa ia, a he hoana wale no kana hele, a he moe na kanaka a pau loa, a me na'lii a pau loa, alaila hele hou aku la no ke alii i ka hale o Papa e pule malaila, alaila hele mai la na kanaka a pau loa, a me na'lii a pau loa e puleia 'i t ke kahuna, o papa i noa lakou i auau lakou i ke kai, a o ke akua wahine keia nana e hoona ke kapu o ka luakini a ikeia 'e la ka maea o na kanaka a pau loa, a me na 'Hi a pau loa, a me na kahuna a pau loa, auau la lakou i keia la, aole nae lakou i noa, he loina keia na ke kahuna hono. A pau ae la ka lakou auau ana, alaila hoi aku la lakou iloko o ka luakini, a me ke alii, a me na kahuna a me na kanaka, a hoonoho iho la ke kahuna hono i na kanaka hoonoho lalani iho la ia ia lakou iniua o ke kuahu, i ke alo o ka poe kii a ewalu jiaha lalani kanaka, a hoomalu iho la ke kahuna hono o kana oihana, e noho malie oukou, mai walaau oukou, mai onioni oukou, e puunaue ka noho e like ke kuli e hoomaule ka lemu i paa ilalo, i niaikai ke anaina a ke akua; a lohe iho la lakou i ke kahuna a hoomalu iho la lakou ia lakou iho, aohe naue, aohe luli, a noho malie nui iho lakou a ku ae la ua ka- huna hono la iluna a hoehu ae la ia i ka lau lama iluna iho o na kanaka, a pule iho la ia oia wale no a iho la ia penei, ka hoaka o ka lima ina iluna, alaila o ae la ka lima o na kanaka a pau iluna, aole o lakou onioni ae o make lakou, a he pule kapu loa no keia na ke kahuna hono, he loina no ia no ka luakini, a he kauoha no na kona makua ia ia ; a pau ae la ia, alaila olelo aku la ke kahuna i kana pono i ke alii i aku la: "Ua maikai keia pule au, o ka hono keia o ka iwi e ];)aa ai, a me ko aina a lioonoa ae la ke kahuna i kana." A haalele iho la lakou i ka luakini, a hele aku la lakou iwaho e liaawi i ka wai- wai na na kanaka, a me ke kahuna hono i ka puaa, a i ka niu, a nie ka maia, a pau ae la ia, a poeleele iho la, alaila pule iho la ke kahuna o Papa iloko o ka hale o Papa, a he kuili ka inoa o kana jnile i keia po a o koliiniaomao ka inoa o kekahi pule ana i keia po, aole ke alii i hele aku iona la i keia po. A ao ae la i ka wa kakahiaka, alaila hele aku la ke alii iona la e hoolohe i kana olelo mai, a i mai la ia i ke alii: "E, ua niaikai ae nei keia po o ko akua wahine, aole e 28 Poniamicr Collection of Hcrccaiiaii Polk-lorc. dess ; women with sinful mouths'" shall not live before you ; they die at the hands of ^'our goddess."" And when the priest had ended these words they went on the outside in accordance with the duties of the priest of Papa. Then all the people came together with all the chiefs and the ];)riests. before the priest of the House of Papa, who would release them from service and from the temple. The king then commanded his overseer to fur- nish dogs for his goddess — about forty of them — together with chickens. And when these things were brought and placed together the priest waved a short spear (or jave- lin ) and sat down. Then the king commanded the priest of the House of Papa, "Get me the sash belonging to my wife, and her pig gift to the deity." The priest went to fetch the queen. On her accompanying him he held one end of the sash belonging to her in one hand and the pig in the other hand, while she held the other end of the sash behind the priest, who was chanting a ]jrayer. The peoi)le gazed earnestlv upon her. She had fastened a white garment (pan) around her waist. And when they came near to the goddess the priest ceased praying ; the queen then offered the sash and the pig to the god- dess, saying: "Here is thy sash and thy pig. My husband and I will be safe in thee, O goddess. Give us a boy child, a beautiful image of yourself; otherwise a girl child, a pillar of white for yourself, O goddess. It is finished." Then came certain ])rophets to worship their goddess. Some for Pele, others for Hiiaka, Kapo, Pua and Kamohoalii. There were many prophets who came this day be- fore the king"s goddess, where they, ever}^ one of them, offered sacrifices of goods, pigs, chickens, and sashes, and all other things, saying: "Here are the pigs, the chickens, and the sashes, gifts from us to thee. Save thou thy offspring; let us be strong before thee, and let the chiefs sustain us before them ; and wilt thou see that we are forgiven on the clay that we seek pardon."' They then ceased their petitions and went away. The priest of the House of Papa then arose, waved the fire stick, sat down and prayed to the god- desses. The fires were then started for broiling dogs and chickens ; these were brought together in the presence of the g-oddesses. Then the king offered the broiled dogs and chickens. The priest of the House of Papa then exclaimed in a loud voice over the people, saying: "Elicli."'''' The people then responded "Kapii. EUeli. Noa ia c. iiolio miia."'"' The tem])le was then cjuite free from kapit, and the king and priest came in touch w ilh woman and with all the people. This was the eighth time that the king was un- der restriction in the temple, and he was now free. Thus the king and priest encour- aged the worship of such false deities. These gods never uttered one word to the king and the priest, during all the time they were in the temple, when they off'ered their goods as sacrifices. The deities did not do anything for them. They themselves sang praises to the images ; they themselves extolled the deities ; they did not receive any happiness from serving them. Their happiness was not from serving them, but from their own imaginations. They were inflated with their own ])ride without any idea that it was only oi)pression. They thought, however, that the tenij^le was a necessity. Then all the chiefs went to their places to worship their gods, as a sequel to the ""ll'uha hczva mat h.ns reference to tattling, backbiting "Elicli, a closing phrase of prayers, which may bo gossips. nnderstood to mean entirely, profimiidly, completed, etc. "'Nolio iiiua, sit down front. Ancient Rclii:;ioiis Ceremonies. 29 ola na wahine waha hewa mai ia oe, e make ia i ko akua wahine." A pau ae la ka ke kahuna olelo ana, alaila hele ae la lakou mawaho iho i ka oihana a ke kahuna o Papa, alalia hele mai la na kanaka a pau loa, a me na 'Hi a jiau loa, a me na kahuna a ps.u loa, imua o ke alo o ua kahuna hale o Pa])a la. nana lakou e hoonoa i keia la, a me ka lua- kini, alaila kena ae la ke alii i kana luna i ilio na ua akua wahine la hookahi paha kanaha ilio a me ka moa, a halihali mai la lakou a akoakoa, alaila hoali ae la ke kahuna i ka o a noho iho ia ilalo, a pau ae la ia, alaila kena ae la ke alii i ua kahuna hale o Papa nei e kii aku oe i ka malo a kuu wahine a me kana puaa makana mai i ke akua, a kii aku la ke kahuna i ua alii wahine la; a haele pu mai la laua me ia a paa mai la ia mamua o ka malo o ua alii wahine la, a me ka puaa i kana lima, a ua paa mai la no hoi kela o kona lima i ua malo nei mahope mai o ke kahuna, a pule mai la ia mamua ona, a nana nui mai la ka maka o na kanaka a pau a ua kakua kela me ka ])au keokeo ma kona hope, a kokoke aku la laua imua o ke alo o ua akua wahine la ; a i^au ae la ka ]nile a ke ka- huna, mohai aku la ke alii wahine i ka malo a me kana puaa i ke akua wahine, i aku la ia: "Eia ko malo a me ko ]3uaa, e ola maua me kuu kane ia oe, e ke akua, me kuu kane, a e haawi mai oe i keikikane na maua i kii pala nou, e ke akua, aka, i ole, i kaikamaliine maua i kukuoloa nou, e ke akua, ua noa." Alaila hele mai la ka poe kaula hoomana i ko lakou mau akua wahine, o Pele ke akua o kekahi, a o Hiiaka ko kekahi. a o Kapo ko kekahi, a o Pua ko kekahi, a o Kamohoalii ko kekahi; he nui loa no na kavila i hele mai i keia la, imua i ke alo o ko ke alii akua wahine, a malaila lakou e mohai ai i ka lakou mau waiwai, i ka puaa, a me ka moa, a me na malo a lakou a pau loa, a mohai aku la lakou penei: "Eia ka puaa, a me ka moa, a me ka malo, he makana na makou ia oe, e hoola mai oe i ko pulapula, e mana hoi makou imua ou, a e hoojiono mai hoi na 'Hi ia makou imua o lakou, a e ike oe e kala ia makou i ko makou la e olelo ai." A oki ae la ka olelo ana a lakou, alaila hoi aku la lakou, alaila ku ae la ke kahuna hale o Papa iluna, e hoali i ka au lima, a noho iho la ia pule aku la, i ua mau akua wahine la; a mai la ke ahi ])ule ku o ka ilio, a me ka moa, a hoakoakoa ia mai la ia mau mea imua o na akua wahine, alaila mohai aku la ke alii i ka ilio ])ulehu, a me ka moa i)ulehu. alaila hooho ae la ke kahuna o ka hale o Pa])a me ka leo nui iluna iho o na kanaka iho la j^enei: "Hlieli." A pane ae la ka leo o na kanaka penei: "Kapu, elieli. noa ia e, noho mua." Alaila noa loa ae la ka luakini a hoo])a aku la ke alii a me ke kahuna i ka wahine, a me na kanaka a pau loa, pawalu ke kapu ana o ke alii i ka luakini, a noa 'e; a pela ke alii, a me ke kahuna i hooikaika 'i i ua mau akua wahahee nei, aole i olelo iki mai ke akua i ke alii, a me ke kahuna i ko lakou nianawa iloko o ka luakini, i ka lakou haawi ana aku i ka lakou mau waiwai, aole loa mai pela ke akua ia lakou a o lakou wale no ka i hoole aku i ke akua a lakou wale no i hiilani aku i ke akua, aole o lakou olioli i loaa mai ke akua, eia ko lakou olioli, aole nae na ke akua mai na lakou wale iho no, a he hoanou i na waha o lakou, aohe akaka he pilikia wale no, a wa iho la lakou i ka maikai o ka luakini. Alaila hoi aku la na "Hi a [niu, e Hoomana i ko lakou mau akua, i hope no ka lua- 30 J'ornaiidcr Collection of Haii'aiian Folk-lore. king's temple service. All the chiefs had a certain time for worship. Some had their temple restrictions for three days, some four days, some five days, some two days, when they ceased worshipping; but the king had eight, and even ten days of worship. These are the months for war: i, Kaelo, that is December; 4, Wclo, March; 2, Kaiiliia. January; 5, Ikiki, Ai)ril ; 3, Nana, February. Those were the only war months of the king and the priest. OF THE OPELU (fISH) ^^l^en the new month of Kaaona (May) arrived the priest said to the king, "This is the month of May. The sharp bones of the fish ha\'e been trimmed. There is no war, and let us live in peace." The fishermen of all the district divisions round about then made preparations. And when the next month, Hlnaiaclccle (June), arrived, in the evening of Hilo, the priest, all l)y himself, tabued the opelii. the king not knowing of it. They ofifered prayers this night, the priest sacrificing a pig to the deities. And when it was night, the priest prepared a fowl for his ancestral god and his deity. They (the people) went to sleep that night, the fires being restricted from burning in all places, all noises were ])rohibited ; also the crowing of the rooster, the grunting of the pigs, and ihc Ijarking of the dogs. It was a most sacred night. Tn the early morning the high priest went into his sanctuary to ofifer a prayer. This was called Inilaliula.'"' The high priest prayed in a lonely place, he and his attend- ant priest. I'he high priest then offered a pig in sacrifice, placing it before the deity. They then conferred between themselves, saying, "How is our service?" The high priest answered, "The i)rayer was well. The king's country is safe, as also the king and all the people." They then went on the ovitside to in(|uire particularly of the people, who might have heard something. And they said unt(» them : "What have you heard on the outside, here?" And they said, "We did not discern anything wrong out here." Then the high priest said unto his people : "Sing aloud ; raise your voices high ; give thanks for the excellence of the services." And they exclaimed aloud, raising high their voices, saying, "The services are ended" (or finished). At daylight they made a short prayer on the outside of the opelii"^ house. The peo- ple were then seated in four rows, and at the same time the feather idol of the high priest was set up. The attendant priest then stood up and all joined in prayer. When the idol was set up they all at first stood in a circle around it, and then moved to the upper side and prayed. The priest then offered the alaea prayer and sacrificed to his ancestral dei- ties, after which he prayed with a loud voice over the people, saving: "My brothers, it is well; you are safe," (they then) arising four times, and sitting down again four times, after which the attendant ])riest inquired of the high priest: "How was mv prayer?" The high priest answered, "Our ])rayers were perfect." After this thev went on the out- side on the kiiiila. where they offered a short praver. They then entered the temple (lieiaii) where the priest offered a praver called ko- lii, in which they all j( lined in earnest supplication, with their hands held high towards the house, and with very loud \-oices exclaiming: "The pra\er, this is the praver : ( ) Ku, O ''Name of a good or favorable aha — a prayer con- '"Opehi, a species of mackerel (Decapterus piniin- nccted with a kapu. hitiis). Ancient Rclit^ions Ceremonies. 31 kini a ke alii, a o na 'Hi a pan loa eia ke ano o ka lakou hoomana ana, a jio akolu ke kapu ka heiau a kekahi alii, a po aha ka kekahi alii, a po alima ka kekahi alii, a ])o alua ka kekahi alii, pan ka lakou hoomana ana, aka, o ka ke alii po awalu ia, a he anahuhi kekahi a ke alii. Eia ka inoa o na malania kaua a ke alii o Dekemaba, Kaelo no ia i, Maraki, Welo ia 4, lanuari, Kaulua ia 2, Aperila o Ikiki ia 5, Feberuari o Nana ia 3. Pan na malama kaua o ke alii a me na kahuna. NO KA OPELU. A hiki mai la keia malama hou o Mei, o Kaaona ia, alaila olelo aku la ke kahuna i ke alii : "E, o Kaaona keia malania, a ua kalai a'e kuku o ko ia, aohe kaua, e noho ma- lie kakou," a hooniakaukau iho la ka poe lawaia o na aina a puni, a hiki mai la kekahi malama hou, o lune, Hinaiaeleele ia, a ahiahi iho la i o Hilo a ka]iu iho la ke kahuna i ka opelu o ke kahuna wale no, aole ke alii ike ia hana ana, a ])ule aku la lakou i keia ahiahi, a mohai aku la ke kahuna i ke akua i ka puaa; a pan ae la ia, a poeleele iho la kauo iho la ke kahuna i keia ])o i ka moa a me kona aumakua, a me kona akua, a nioe iho la lakou i ka ])o, a ua hoomalu ia aku la ke ahi o keia wahi, a o keia wahi, a me ka \va- laau, a me ka moa kani mai, a me ka leo o ka puaa, a me ka ilio aoa mai, a he po ka]ni loa no keia. A wanaao ae la hele aku la ke kahuna e kai i ka aha iloko o ke kaula a o Ilula- hula ka inoa o keia aha, ])ule aku la ke kahuna i kahi mehameha oia no a me kona kahuna, a ])au ae la ia, a mohai aku la ke kahuna nui i ka ]maa, a hoonoa aku la ia i kona mohai iniua o ke alo o ke akua; alaila olelo iho la laua malaila, i iho la laua: "E, pehea, ka aha a kaua?" a i aku la ke kahuna nui: "Ua maikai ka aha, ua ola ka aina o ke alii, a me ke ahi, a me na kanaka a j^au loa;"' alaila hele ae la laua mawaho, c ninau pono aku i ka poe kanaka nana e hoolohe mai mawalio, a i aku la laua ia lakou; "E heaha ka oukou mea owaho nei i lohe ai ?" a hoole mai la lakou ; "E, heaha ka oukou mea owaho nei i lohe ai ?" a hoolc mai la lakou: "Aole a makou mea hewa i ike mawaho nei." A i aku la ke kahuna nui i kona mau kanaka; "E hooho ae oukou me ko oukou man leo nui iluna, e mahalo i ka maikai o ka aha," a kahea nui ae la lakou me ka leo nui iluna, a i ae la penei, lele wale ka aha, e. A malamalama ae la, alaila jnile uuku aku la lakou mawaho iho o ua hale 0])elu nei ; a pan ae la ia, alaila hoonoho lalani iho la lakou i na kanaka i ke kauwila ana a la- kou, eha lalani kanaka, a kukulu iho la ke akua hulumanu o ke kahuna a ku ae la kona kahuna iluna, a ]nile aku la lakou, aka ae la ke akua poai ae la lakou, a hoi ae la lakou ma ka aoao mauka, a pule iho la ke kahuna, a pau ae la ia, alaila pule iho la ke kahuna i ka pule alaea, a kaumaha ae la ua kahuna alaea nei i kona aumakua; a pau ae la ia, ])ule nui iho la ia me ka leo nui iluna iho o na kanaka, a i iho la ia i na kanaka penei : "E kuu a kaikaina, hikia, ola," eha ku ana iluna, a eha noho ana ilalo; a pau ae la ia, alaila olelo mai la keia kahuna i ke kahuna nui, i mai la: "Pehea keia pule au?" A i mai ke kahuna nui : "Ua maikai ka pule a kakou." A pau ae la ia, a hoi aku la lakou a mawaho iho o ke kuula, a pule aku la lakou maw^aho, he wahi ])ule uuku no ia. A pau ae la ia, a komo aku la lakou iloko o ka heiau a pule aku la lakou malaila a hoali ae la ke kahuna i ka aha o Kolii ka inoa o keia aha, a ulono aku la lakou i ka pule, a hoopii aku la na ahi limalima iluna o ka hale, a kahea nui ae la ko laua mau leo iluna lilo, a hea ae la laua penei, a ia e penei ka aha o ka aha nei e Ku, e Lono, e Kane, 32 Pomander Collection of Hazvaiian J'olk-lorc. Lono, O Kane, O Kanaloa, long life to the king." The pigs were then broiled and brought before the wooden idol, with coconuts and bananas. After this and at the con- clusion of a prayer, the priest offered the pork and the coconuts and the bananas to the idol, giving thanks to all the images. Then they all left the temple and went to their places. And when their pigs were cooked the people took them to the heiaii where a priest pronounced a blessing upon them, after which the people brought their shares to their places, first giving thanks to their smaller deities, and had their meal, after which the priest commanded a man to "go to the mountains to get pala fern," cautioning him that if he was caught in the rain to let him know. The man went up, found the f^ala fern, and while breaking it off the rain fell. He came down feeling happy for being caught in the rain. When he had come into the presence of the priest, the latter asked him, "How fared you on your trip up?" He answered and said, "You told me to go up, and I have done so. My hands broke off the pala fern when the rain fell over me, and I was nearly bent with the cold." Then the priest said, "The omens are good. Tomorrow we will make a haul." It was then sunset. The ])riest and the j^eople went to the temple to pray to the deities, after which they all left the temple. The opcln fisherman then prepared his canoe and his net, and at early dawn a priest repaired to the temple to bring the bunch of pala ferns which he placed in the canoe, at the same time asking for a blessing from the deity. He came away after placing the pala ferns. And when the fisherman saw the priest come away he collected together his fishing a])paratus and his net. He girdled on a white sash on his waist, and chanted to his ancestral deities, saying, "O ancestral gods of the night, the night is over and I am come with the day. Here is the sash, and wilt thou watch over me that I may not be shamed." After this prayer he put his net on board the canoe and sailed out to sea. This was a most sacred day, no fires being lighted here or there, no other canoes being seen on the ocean, this day, lest they perish. When the fisherman reached the fishing grounds and lowered his net he prayed to his ancestral deities, saying, "O, ances- tral gods of the night ; the night is gone and I am come with the day. Give me great power this day. Cover the belly of our net this day." He then cast the net and threw out the bait. The opeln (fish), on devouring the bait, came streaming into the net, which was then drawn up by the fisherman, who was murmuring a prayer all of that time. He then seized the neck of the net and drew it toward him, calling thus: "O Ku, This has been a great day for us. ^'ou have covered my shame this day." After this, they (the people) lifted the net into the canoe, collected their fish and shoved oft' the bow of the canoe. They all went inland making cheerful noise with their mouths. When they landed the ])riest came and stood at the landing place. The fisherman todk u]) seven opeln. walked n\) to the priest and jilaced them in the priest's hand. The priest tlicn took the opclu to an iilic'" board, where the fish was consecrated to the deities. The fisherman then went to his house to thank his ancestral deities, while the jjriest took the fishes and i)laced them on a tray before the altar. Then the high i)riest ordered a man: "Vou take some opelu for the king, that he may eat of the first haul of the day." '^Uhc board in the temple on which to receive offerings. Ancient Religious Ceremonies. 33 Kanaloa, e ola i ke alii ; a pau ae la ia, alalia pule aku la lakou a pulehu aku la lakou i ka puaa a halihali mai la ka puaa pulehu imua i ke alo o ke akua laau a me ka niu a me ka maia ; a pau ae la ia, a mahope iho o ka pule ana, a mohai aku la ke kahuna i ka puaa i ke akua, a me ka niu, a me ka maia, a hoalohaloha aku la ia imua o ka poe kii ; a pau ae la ia, alalia haalele iho la lakou i ka heiau, a hoi aku la lakou i ko lakou wahi, a moa mai la na puaa a lakou a halihali aku la i ka puaa a lakou imua i ke heiau, a hele aku la kekahi kahuna e hainaki i ka puaa; a pau ae la ia, alalia hoihoi mai la ka lakou waiwai i ko lakou wahi, alalia hoole aku la lakou i na akua liilii o lakou, a paina iho la II lakou ; a pau ae la ia, alalia kena aku la ke kahuna i kekahi kanaka : "E pii oe iuka i " pala a i loohia oe e ka ua e hai mai oe ia'u." A pii aku la ua kanaka la iuka a lalau aku la kona man lima i ka pala, a hahai mai la ia i ka pala a haule mai la ka ua a iho mai la ia me kona olioli nui i kona halawai ana me ka ua, a hiki mai la ia i ke alo o ke kahuna, alalia ninau aku la ke kahuna ia ia: "Pehea kau pii ana aku nei iuka?" A i mai la ia: "Ua i mai oe ia'u. e ])ii au iuka, a ua pii aku nei au, ua hahai mai kuu lima i ka pala, a ua mai la ka ua iluna iho o'u, a mai opili loa au," alalia i aku la ke kahuna : "L'a maikai ku au pala, a]X)po hei ka ia." A ka]Joo iho la ka la, hele aku la ke kahuna iloko o ka heiau e pule aku lakou i ke akua, a hoou aku la lakou i keia ])o; a pau ae la ia, a haalele aku la lakou i ka heiau, a ua hoomakaukau iho la ke kanaka nana e lawaia ka opelu i kona waa, a i kona upcna, a wanaao ae la makaala aku la kekahi kahuna iloko o ka heiau, e lawe mai i ka pupu pala iluna o ka waa, a lawe aku la ia a hiki i ka waa, a hooulu aku la ua kahuna la e hoo- mana i ke akua; a pau ae la ia, waiho iho la i ka ])ala, alaila hoi mai la ia ike mai la na maka o ua lawaia la i kana hoi ana mai, alaila hoomakaukau ae la ia i kana man wai- \\ai lawaia, a me ka upena, a hume ae la ua lawaia la i kona malo keokeo, kaumaha aku la ia i kona aumakua, a i aku la ia: "E na aumakua i ka po pale ka po, puka i kc ao ia'u, eia ka malo, e nana oe ia'u i keia la hilahila o'u." A pau ae la ia a hoouka aku la ia kana u])ena, a holo akvi la lakou i kai. He la ka]ni loa no keia, aohe ahi a mai o keia wahi a o keia wahi, aohe waa holo mai o ka moana i keia la o make lakou. A hiki aku la ua lawaia la i ke koa. a kuu iho la i kana u])ena i aku la ia i kona aumakua hoomana aku la : "E na aumakua i ka po, pale ka po, puka i ke ao ia'u, i nui ko mana ia'u i keia la ; e huna oe i ka hua o ka upena a kaua i keia la." A pau ae la ia, a kuu aku la kona lima i ka upena ilalo a hoolei aku la ia i ka ai, ai mai la ka opelu i ka ai a hahai mai la iloko o ka upena a huki ae la ua lawaia la i ka u])ena me ka ])ule no ma kona waha, a lalau iho la kona lima 1 ka pu o ka ujjena, a kaohi iho la kona lima, a kahea iho la ia penei : "E Ku e, he la hoi na nou ia kaua i keia la, a ua nalovvale kuu hilahila ia oe i keia la." A ])au ae la ia, kaikai ac la lakou i ka lakou upena iluna o ka waa, a hoiliili iho la i ka lakou ia, a papale ae la lakou i ka ihu o ka waa a hoi aku la lakou iuka, a kani mai la ke oho i ko lakou waha. A pae aku la lakou iuka, a iho mai la ke kahuna, a ku mai la ia mauka, a lalau iho la ka lawaia i na opelu ehiku, a pii aku la ia a halawai me ke kahuna, a haawi aku la i na opelu i ka lima o ke kahuna, a lalau mai la ia lawe aku la ke kahuna i na opelu i ka papa uhe a malaila e uhe ai i ka ia i ke akua ; a pau ae la ia. alaila hoi aku la ua lawaia la i kona wahi e hoomana i kona aumakua, alaila lawe aku la ke kahuna i ka opelu imua o ke kuahu, kau aku la i ka opelu iluna o ka haka, alaila i aku la kc kahuna nui i kekahi kanaka: "E lawe oe i kekahi opelu na ke alii i ai mai keia i ka opelu mua Memoirs B. P. B. Museum, Vol. VI. — 3. 34 Foniander Collection of Hazvaiian Folk-lore. The man went as ordered, singing as he went. And when the ]:)enple saw and heard him they all sat down. And when he came before the king he lianded him the fishes and then ran away with great speed, lest he might be killed. The king then went to the shrine where a priest prayed. They then prepared the king's fish from which the king picked out the right eye and ate it, and ofifered thanksgiv- ing to the deity. And in the morning which was that of Kiikahi (the third night of the new moon), two luahaiiiaha's"'' were carried out to sea, one named Halcokaloa (House of Kaloa), the other Haleohiu (House of Hiu). And when these were brought" to the shore some of the priests ofifered prayers at that place. Their net having caught some fish, they went forth praising their fishing gods. In the evening the fires were extin- guished and the night was made sacred. In the morning the women were released from their restrictions and were allowed to eat fish. Then canoes came from the ocean having noticed that the restriction on the of^clu was lifted. This was a very strict ordinance of the priest. Nine days were used for the restriction they had made, and nine days the canoes could not go out, nor was it safe for them to come in from the ocean while the restriction was in force. All of these things have passed away. Following are the names of the months in which the king and the priests did not wage wars, and in which one district (or island) did not wage war upon another. These are the seven months: i, May, which is Kaaoiia: 2. June, Hinaiaclcclc: 3, July, Hilinachu: 4, August, Hiliiiama: 5, September, Ikmva; 6, October, W'clchu; 7, November, Makalii. CONCERNING THE YEAR And when the new month, Ikmva (September) by name, commenced, the king placed a signal in front of the temple showing that the old year had passed and a new one had commenced. This was done on the night of Hilo" ( the first night of the new moon), the king and all the ])eoi)le and all the priests assembling this evening on the outside of the temple, the people being arranged in two rows. A ])riest stood u]) with a bunch of ieic ferns in his hand, and then they all joined in prayer : Then the priest said, "My bro- thers, it is well; we are safe." Then they all stood u]) from front to rear, with loud re- joicings. After this the priest with the idols went to a court yard of the temple, where they niurnnu-ed in ])raver. This prayer was called kaiio.''' After this they all went to their respective houses, resting through the night. At daylight they left their houses and came and prostrated themselves outside of the temple; the king, the priests and all the people. The peo]:)le were arranged in four rows, the feather deities being also ar- ranged in rows. The high ])riest then arose, wearing a white sash around his waist, and holding a ])unch of icic ferns in his hand; and after making some incantations he of- fered a ])ravcr to the deity. After this invocation many priests arose praying and mov- ing in a circle around the deities. The alaca priest then arose to offer his petition, after which the iicojile arose from front to rear, all entering the temple, where they jirayed be- fore the idols. "Two mulwmahas (gills) refers to the two sides of "Hilo (to twist), the first night of the new moon, the fishnet as named house, or side of Kaloa, and Hiu. "Kaiio, a prayer for a special blessing at the inaktihihi ^'Lclc, not in the sense of Hying or jumping, so much ceremonies, as reached, or conveyed. Ancient Religions Ceremonies. 3:^ kau i keia la," a kai aku la ke kanaka nie ka oho no i kona waha a ike mai la ka niaka o na kanaka i ke oho ana aku a noho iho la lakou ilalo. A hiki aku la ia i ke alii la. a haawi aku la i ka opelu i ke alii, holo iho la ia a mama loa o make ia. A hele ae la ke alii i kahi o ke akua ilaila e pule ai kekahi kahuna a hana iho la lakou i ka ia a ke alii, a poalo ae la ke alii i ka maka akau o ka ia, a ai ae la ke alii a kauniaha ae la ke alii i ke akua ; a pau ae la ia. a kakahiaka ae la i o Kukahi lele ae la na mahamaha i kai i keia la, o Haleokaloa ka inoa o kekahi mahamaha a o Haleohiu kekahi mahamaha; a lele ae la laua i kai, a hooniana iho la no hoi kekahi niau kahuna malaila. A hei ia ae la ka lakou mau upena, alaila hoi ae la lakou a hooniana aku lakou i ua mau akua lawaia la; a ahiahi iho la lupa ke ahi; a kapu ihola i keia po, a ao ae la kua wahine, alaila noa loa ae la lakou, alaila ai iho la ka wahine i ka ia. Alaila holo mai la ka waa ma ka moana mai, ike ae la lakou i ka noa ana o ka opelu oia lakou i holo mai, a he oihana kapu loa no keia na ke kahuna, a poaiwa lakou i kapu ai i keia mau oihana a lakou i hana ai, a poaiwa no hoi ka holo ole ana o ka waa, aole lakou e ola ke holo mai ma ka moana. i ka manawa i hana i keia oihana ; pau loa ae la keia mau mea a ])au loa. Eia ka inoa o na malama kaua ole a ke alii, a mo ke kahuna, aole e kaua aku keia aina i keia aina, aole hoi e kaua mai keia aina i keia aina ; eia na malama kaua ole ehiku: Mei, Kaaona ia i, lune. Hinaiaeleele ia 2, lulai, Hilinaehu ia 3, Augate, Hilinama ia 4, Sepakemaba, Ikuwa ia 5, Okakopa, Welehu ia 6, Nowemaba, Makalii ia 7. Pau na malama kaua ole a kc alii. NO KA MAKAIIIKI. A hiki mai la kekahi malama hou o Ikuwa ka inoa, kau welu iho la ke alii i ke ahiahi i o Hilo, imua o ka luakini, a hele aku la ke alii mawaho iho o ka luakini, a me na kanaka a pau loa, a me na kahuna a pau i keia ahiahi, a hoonoho iho la i na kanaka a pau elua lalani kanaka a ku ae la kekahi kahuna iluna me ka pupu ieie i kona lima, a pule aku la lakou, a i iho la ke kahuna i na kanaka. "E kuu kaikaina hikia ola." A ku ae la lakou mai mua a ho])e, me ko lakou leo nui ; a ])au ae la ia, a hoi ae la ka poe kahuna, a me ka poe akua ma ka papa hola'e uo ai lakou, a he kauo ka inoa o keia pule, a pau ae la ia, a hoi aku la lakou i ka lakou kauhale, a moe iho la lakou i keia po, a malama "e la hele aku la lakou i ka lakou kauhale, a moe iho la lakou mawaho iho o ka luakini, a me ke alii, me na kahuna, a me na kanaka a pau, a hoonoho iho la lakou i na lalani ka- naka eha, a kukulu lalani iho la lakou i ka poe akua hulumanu, a ku ae la ke kahuna nui iluna me ka malo keokeo i kona hope, a me ka pupu ieie i kona lima, a kalokalo ae la ke kahuna a kaumaha aku la i ke akua ; a pau ae la kana kaumaha ana a ku ae la na kahuna a nui loa, a jnile iho la lakou a poai ae la na akua; a pau ae la ia, alaila ku ae la ke kahuna alaea i kana pule ala 'e la na kanaka iluna, a ku ae la lakou iluna mai mua a hope ; a |)au ae la ia, alaila hoi aku la lakou iloko o ka luakini, a ]m\^ aku la lakou imua o ke alo o ka poe kii. 36 Pomander Collection of Haivaiian Folk-lore. And the king- offered bananas and coconuts as sacrifices ; the king did not offer pigs, as sacrifices, to the deities this day. After this they went ovU and left the temple. And in the evening the priests, together with the deities, went to the courtyard of the temple, to offer the short prayer called kano. After this and on the second niglit the priests returned to the temple, all by themselves this night. This prayer was called ka- lakii. In the morning the king awoke and went into the temple, and gifts of numerous pigs and great quantities of bananas and coconuts were brought forth, and on this day they prayed earnestly and showed great reverence for the deities. And the king off'ered all these many valuable things to the deities, showing the king's great love, this day, as also the priest. The people broiled the pigs to the number of three times forty (one hundred and twenty ) ; the people made great exultation with loud voice, on this day of their devotion. Then the altar was closed so that they all might not pray there. When the praying had ended the king offered the pigs, the coconuts and the bananas, with great love in his heart for the deity. The king then said: "O god, this is the onlv time 1 shall see thee, and the only time thou shalt see me." After this |)rayer they left the temple go- ing to their houses. And when the pigs were cooked, and the king's great share was brought out, about twice forty pigs, the king ])arceling them out to the ordinary chiefs, a hind (|uarter each: to the higher chiefs, the breast: to the lowest chiefs the flanks ; and to the common l)eo])le the loose meat. After this and when it was evening, the king and the priest and the deities and all the chiefs all joined in a service by the king and the priest, which was called kaiiu'ila'" and they prayed with great love in their hearts toward the deity. There was no raining this evening, being sacred to the king's kaira'ila service. After the praying the king offered the pigs, the coconuts and the bananas as sacrifices. After the king- had made his oft'ering to the deity, they left the temi)le, and behold ! the evening was calm (clear), the people said, "this kanivUa service of the king was excellent; we are in- deed safe." During the night a number of the lesser priests came with the high i)riest to pray in the temple. The king did not accompany them at this time. They ])rayed earnestly this night. The high priest then told the lesser priests, "'^'ou must repeat all our prayers tonight: this is the only time we have to petition them (the deities)." They (the priests) did not sleep at all this night. And early in the morning they awakened the gods saying: "Arise ye, O Ku, O Lono. O Kane, O Kanaloa, it is daylight." Such was the way that they acted with great falsification before these images this night. And all the peo])le and all the chiefs exclaimed : "How the priests have kept awake all through the night !" And when it was broad daylight, the king came to the temple to oft"er to the deities the pigs and the bananas and the coconuts, after which they conducted a small service called liahia. in which the king off'ered some more sacrifices to the deities. They then went out and left the temple, going to the House of l'ai)a, where they would remain all day. And when all the peoijle and the chiefs had gathered and off'ered a prayer, the king- commanded some men to broil a number of dogs — about ten — for the female deities. '"The hiuiihi was a sacrificial offering at the close of a kal^u. Ancient I\clii:;ions Ceremonies. 37 A mohai aku la ke alii i ka maia, a me ka niii, aole e mohai aku ke alii i ke akua i ka puaa i keia la ; a ]iau ae la ia, alalia hele ae la lakou iwaho haalele iho la lakou i ka lua- kini, a ahiahi iho la hele aku la ka poe kahuna a nie ka poe akua i ka papa hola e pule nuku aku nialaila, a he kauo ka inoa o keia pule. A pau ae la ia, a jx) iho la i ka po alua hele aku la ka poe kahuna iloko o ka luakini, o lakou wale no i keia po, a he kalaku ka inoa o keia pule a lakou i neia jw. A ao ae la ala mai la ke alii a hele aku la iloko o ka luakini, a hookupu niai la ka ])uaa a nui loa a me na niu, a me ka maia a nui loa, a i keia la pule nui iho la lakou me ke aloha nui i ke akua, a hoouku aku la ke alii i ke akua i ka waiwai a nui loa, a he nui loa ke aloha o ke alii i keia la, a me ke kahuna, a pulchu aku la na kanaka i ka jniaa, ekolu paha kanaha i)uaa i inilehuia. he nui loa ka hiilani ana a ko lakou man waha i keia la, i keia kapu ana a lakou, alaila ])apani kuahu, aole lakou e pule nui aku maho])c; a pau ae la ka pule ana a lakou, a mohai aku la ke alii i ka puaa, a me ka niu, a me ka maia, me ke aloha nui no ona iloko o kona naau i ke akua, aka ho aku la ke alii i ke akua, i aku la ia penei : "E ke akua o ka'u ike ana aku no keia ia oe o kou ike ana mai no hoi keia ia'u." A pau ae la ka lakou pule ana, alaila hoi aku la i kauhale, a haalele iho la lakou i ka luakini. A moa mai la ka jniaa a lakou, a halihali mai la ka waiwai a ke alii a nui loa a he kanaha paha ka ]niaa a ke alii elua paha kanaha a haawi ae la ke alii i ka puaa i na 'lii a pau loa pa-uha ia lakou, a o na 'lii nui pa-kea lakou, a o na 'lii liilii loa pakaka lakou, a o ka puali paio lakou; a pau ae la ia a ahiahi ae la hele aku la ke alii, a me ke kahuna, a me na akua, a me na alii a pau loa, a pule iho la lakou, a he kauwila ka inoa o keia pule a ke alii, a me ke kahuna i keia ahiahi a ke pule nei no lakou me ke aloha nui o ko lakou mau naau i ke akua, a he ahiahi ua ole mai keia he kapu i kauwila a ke alii. A pau ae la ka pule ana a lakou, alaila mohai aku la ke alii i ka puaa, a me ka niu, a me ka maia; a pau ae la ka ke alii kaumaha ana aku i ke akua, a haalele iho la lakou i ka luakini, aia hoi, ua malie ihola keia ahiahi ; i ae la na kanaka a ])au, "maikai neia kauwila a ke alii, ola no kakou." A po iho la hele mai la kekahi poe kahuna liilii me ke kahuna nui, e pule lakou iloko o ka luakini, aole i hele aku ke alii me lakou i keia po, a pule nui aku la lakou i neia po, a i aku la ke kahuna nui i ka poe kahuna liilii: "E jnile mai oukou i ka pule a kakou a pau i neia po, o ka kakou pule ana aku no keia ia ia," aole lakou i moe iki i neia po a ao, a hoala aku la lakou i ka poe akua i ka wanaao, i aku la lakou i ke akua : "E ala mai oukou, e Ku, e Lono, e Kane, e Kanaloa, ua ao, ua malamalama." A pela no hoi lakou i hana aku ai me ko lakou wahahee nui imua o ka poe akua laau i keia po; a i mai la na kanaka a pau, a me na 'Hi : "Nani hoi ke ola ana a ka poe kahuna i neia po." A ao loa 'e la hele mai la ke alii iloko o ka luakini, a mohai aku la ke alii i ke akua i ka puaa, a me ka maia a me ka niu, a pau ae la ia, a i)ule uuku iho la lakou i keia kakahiaka, he halua ka inoa o neia pule, a mohai hou aku la ke alii i ke akua, a pau ae la ia, a haele ae la lakou iwaho haalele iho la lakou i ka luakini, a hiki aku la lakou i ka hale o Papa, a malaila lakou e noho loa ai i neia la ; a akoakoa mai la na kanaka a me na 'Hi a pau loa, a pule iho la lakou malaila, a kena aku la ke alii i kekahi poe kanaka c pulehu aku i mau ilio na ke akua wahine, he umi paha ilio, a pau mai i ka pulehu ka 38 I'oniaiulcr Collection of Hawaiian Polk-lorc. When the dogs were cooked they were placed before the goddesses, together with the il\o- Icna bananas ; and after the king had offered a prayer to them, the priest of the House of Papa declared the restrictions to be lifted, and they were free from all restraint this day. After nine days the king and the priests again went to the temple, and in the even- ing of MoJialii" (when the moon was twelve nights old), entered it. Two men were sta- tioned there. The high priest picked up two coconuts, and standing called upon the god Lono saying: "O Lononuiakea, here are the coconuts. Safety to thine attendant (or keeper), and to the land, and to the people." These were the nights of Hiia. And when the priest had offered the petition to the deities, and had thrown the coconuts (to the men), one from each hand, he sat down, all joining in the supplication. The two men then stood up calling with loud voices, feeding the stars '" and the moon this very same night. The king then oft'ered pig and coconut to the deities after which they left the temple. And when they had gone on the outside it was dark, so they rested that night. They expressed approval during the night, and the hearts of all the people were thankful, for they said: "The king's gifts of coconuts were good; the country is indeed safe." At dawn the king and the priest and one other man went into the temple to pray as they had done before, after which the restriction on them was raised that night. They left the temple and went outside. And after these things there was nothing for them to do for twenty and nine nights. Then the priest again went into the temple to break a coconut, which was the priest's own and that of the people also. It was a yearly festi- val custom, and it was formerly enacted so it was to be observed by the priest. After this the ]jriest left the temple when they were all released from restrictions this night. And when seven more nights had come to pass and on the day of Laau-ku-lua" the deities of all the lands were turned on this day. They were not to be stood up, as the annual restrictions prevailed, and the collectors of tributes from all over the land were near, and had brought a great collection of goods for the king's annuity, consisting of dogs, cloths, malos, fish and all other things and placed them before the king, all the dis- tricts paying tribute this day. And in the night of Laau-paii (the 20th) the collection was displayed and the king's feather deity and the lesser priests came to distribute the oft'erings this night. This was a very sacred night, no fires burning, and no noise to be heard. They offered prayers this night and then went to sleep. And in the morning of Olc-kukahi (the 21st), the king arose, and the priest and another man, who was a great favorite, holding the drum, the three came to the place where the tributes were displayed. The king oft'ered a pig to the deity and then they joined in supplication. After prayer the pigs prepared for them were cooked, and they sat down to partake thereof. After the meal the ])riest distributed the collection, and then asked the king, saying, "How was your prayer?" He answered, "It was very good; there was no rain, no noises; it was excellent," and he raised the restriction in this week. Then the priest took a large portion from the collection for his share, i)art of which he sacrificed to the king's deities. And after this, the king commanded that the goods be given to the chiefs and the chiefesses, and to the guards. And the person who had the "Mnhiilu, ulicii the moon was twelve days old. '''Laan-ku-hia. tlic iiiiiclccnlli of the lunar iiioiitli. '"Feeding the stars and moon with petitions. Ancient Rclii^ious Ceremonies. 3g ilio, a hoakoakoa ia niai la iniua o ke alo o ua mau akua wahine i ka ilio, a me ka maia iholena, a pan ae la ka ke alii kauniaha ana aku i ke akna. a hoonoa ae la ke kahuna hale o Papa ia lakou i neia la, alaila pau loa ae la ke kapu o lakon i neia la. A mahope iho o na la eiwa alaila hoi hou aku la ke alii a me na kahuna iloko o ka luakini, a i ke ahiahi i o Mo- halu komo aku la lakou iloko o ka luakini, a ilaila elua kanaka e ku ana iluna, a lalau ae la ka lima o ke kahuna nui i na niu elua, a ku ae la iluna, a kahea aku la i ke akua ia Lono, i aku la : "E Lononuiakea, eia ka niu, e ola i ko kahu a me ka aina, a me na kanaka, o na po keia i o Hua nei." A pau ae la ka ke kahuna kaumaha ana aku i ke akua, a hoolei aku la ia i ka niu, i kona lima i kekahi i kekahi, a noho iho la ia ilalo, a pule aku la lakou a ku ae la ua mau kanaka la elua iluna, a kahea ae la laua me na leo nui iluna, a hanai aku la lakou i ka poe hoku, a me na malama, i keia ahiahi hookahi no, a pau ae la ia, alaila mohai aku la ke alii i ka puaa a me ka niu, a pau ae la ka ke alii kaumaha ana aku i ke akua, a haalele iho la lakou i ka luakini, a hele aku la lakou iwaho, a poeleele iho la moe iho la lakou i keia po, a mahalo iho la lakou i neia ]X), a me ka naau o na kanaka a pau loa, i ae la lakou pe- nei : "E, maikai ka niu a ke alii, ola no ka aina." A wanaao ae la hele hou aku la no ke alii iloko o ka luakini, a me ke kahuna a me kekahi kanaka iho no o lakou, a juile aku la lakou e like no me ka lakou hana ana manuia ; a pau ae la ia, a noa ae la no lakou i keia po, haalele iho la lakou i ka luakini, a hele ae la lakou iwaho; a pau ae la neia mau mea a pau, a noho wale iho la no lakou i keia manawa a he iwakalua po a me kumamaiwa, alaila hele hou aku la ke kahuna iloko o ka luakini, e wahi i ka niu, o ka ke kahuna niu no neia, a me kanaka ainana, he loina no ia no ka maka- hiki, a ua like no me keia hana ana mamua, a pela no hoi keia hana ana aku a ke ka- huna ; a pau ae la ia, a haalele iho la ke kahuna i ka luakini a noa loa ae la no lakou i neia A hiki hou mai la ua mau po hou ehiku, o Laaukulua ka inoa a ia la huli iho la ke akua o na aina a pau ia la, aole lakou e kuku hou aku, ua kapu ae la no i ka makahiki, a ua kokoke mai la na kanaka halihali waiwai o na aina a j^au, a ua halihali mai la lakou i ka waiwai na ke alii a nui loa, no ko ke alii makahiki, i ka ilio, a me ke kapa, a me ka pau a me ka ia. a me na mea no a pau loa inuia i ke alo o ke alii a hookupu iho la na mo- kuna aina a pau i keia la : a po iho la i o Laaupau, hoomoe iho la ka puu, a hele mai la ke akua hulumanu o ke alii, a me ka poe kahuna liilii e hoomoe i ka puu waiwai i keia po, a he po kapu loa no keia po, aole e a mai ke ahi, aole e walaau mai, a pule iho la lakou i keia po, a moe iho la lakou. A kakahiaka ae la i o Olekukahi ala mai la ke alii, a me ke kahuna, a me kekahi ka- naka punahele nui, akolu lakou e hele aku i keia kakahiaka, a hele aku la ke alii, a me ke kahuna, a me ua kanaka punahele nei ia ia ka pahu, a pule aku la ke kahuna, a hiki aku la lakou i kahi o ka puu i hoomoe ia 'i, a kanaenae aku la ke alii i ka puaa i ke akua ; a pau ae la ia, a pule iho la lakou, a pau ae la ka lakou pule ana. A moa ae la na puaa a lakou ai nui iho la lakou. A pau ae la ka lakou ai ana, alaila kuiwa iho la ke kahuna i ka puu, a l)au ae la ke kuiwa ana a ke kahuna i ka puu, alaila ninau aku la ke kahuna i ke alii, i aku la: "Pehea ko pule?" I mai la keia : "Ua maikai, aohe ua, aohe walaau, ua maikai loa." A hoonoa ae la ia i keia pule. A ohi ae la ke kahuna i kona waiwai a nui loa, a kaumaha aku la ia i kekahi wai- wai no ko ke alii mau akua ; a ixui ae la ia, alaila kena aku la ke alii i ka waiwai e haawi aku no na 'lii a pau a me na "Hi wahine a pau, a me ka puali a pau, a haawi aku la ka mea 40 I'oniaiidcr Collection of Hawaiian Folk-lore. superintendency gave the goods away to all the chiefs and to all the people. On the night of Olc-kukahi, all the feather deities were worshiped, and in the morning the chiefs and the people collected great quantities of food for their annual festival, and the people of the whole country also made collection of food for their annual observance, and there was plenty of intoxicants" for the chiefs and for the people from the back countries. On the night of Ole-kiihia. was the worship of the wooden images. The priests prayed through- out the night, and in the morning, the day of Ole-kuf'an (J^rd), the iiiakaliiki''' image was decorated. This was a very sacred day. Due preparations were made by the women being arra}ed in skirts, and all the men in fancy sashes. In the evening all the chiefs and all the people engaged in earnest pray- ers. Pig oven fires were started here and there, and also fires for the dog ovens of the women here and there. And in the night loud noises were heard in all directions, some from azva drinkers, some from blaspheming men; the whole country greatly enjoyed their annual festivity in this one night. In the middle of the night they all went in bath- ing, which is called liiirwai. while the fires burned from all around. It was a great bath- ing night for all the people. In the morning they all left the water, as it was then restricted to the deity Lono- nuiakea. They then fastened on handsome *vaistcloths, and wore their fine garments, while the men girded on their fancy sashes, making them this day handsome men and graceful women. They went to their houses and enjoyed the fat things prepared by themselves, of which they had an abundance these days. The idols were placed on the outside, in the open place, and when the people saw them they exclaimed, "There is the long god (akua-loa), and the short god (akua-poko)," and Kaloa-knkalii (24th) was the day these were seen abroad. And the deity had decreed his law that man was prohibited not to kill ; war w-as prohibited and no fighting; the ocean was prohibited, not a canoe was to sail; the kapa block was prohibited and no cloth was to be beaten; the drum was prohibited to be beaten; the horn was prohibited to be blown; the land was prohibited to be loosened; the heaven was sacred to Lono; the thunder was sacred to Lono; the earth was sacred to I,ono ; life was sacred to Lono ; the hills were sacred to Lono ; the mountains were sa- cred to Lono ; the ocean was sacred to Lono ; the raging surf was sacred to Lono ; the family was sacred to Lono; the sailing canoe was sacred to Lono. Thus the deity enumerated his laws, which the chiefs and the priests and all the people duly observed. As the niakahiki deities were placed in the open, the produce of the land was brought forth. The long god then started to make a circuit of the land in twenty and three days, going on the righthand side, while the short god went on the left-hand side in four da3'S. While the niakahiki deities were thus on their circuit the high priest occu- pied the consecrated place, and was to be very sacred during the four days ; he was not to look outside ; he was not to eat fresh food or fresh fish, and he had to close his eyes whenever he went outside. And when the long god arrived at the king's place, the king prepared a meal for "A/cii ona of tlie original may be a clerical error for cant of old time, altliongli tliis latter was an alii's OHO, which would be natural in a variety of good beverage, savory things of a feast, as against a-wn the only into.xi- •'■Lono was the tiuikaliiki god. Ancient Rclii^ioiis Ccrciiifl)iics. 41 ia ia ka luna, a niaii aku la ia i na 'Hi a pau loa, a nie na kanaka a pau loa. A po iho i o Olekukahi kauo iho la na akua hulumanu a pau loa i keia po, a ao ae la hoolakolako mai la na "Hi, a nie na kanaka i ka niea ai a nui loa, no ko lakou makahiki, a ua hoolakolako mai la no hoi na kanaka o keia aina a pau loa, i niea ai no ko lakou makahiki, a ua nui loa mai la na mca ona a na 'Hi a na kanaka o kuaaina a pau loa. A po iho la i o Olekulua kauo iho la ke akua laau i keia po, a ])ule iho la na kahuna i keia po, a ao la, kuwi iho la ke pa, o ke akua makahiki i ke ao i o Olepau. a he la kajm loa keia. A hoomakaukau iho la ka ]3a-u o na wahine a pau, a me ka malo maikai o na ka- naka a pau. A ahiahi iho la, kauo nui iho la na 'Hi a ])au loa a me ka makaainana a pau loa, a a mai la na umu puaa a kanaka o ia wahi aku a o ia wahi aku, a me na umu ilio a na wahine o ia wahi aku a o ia wahi aku ; a po iho la olo mai la ka i)ihe o keia wahi, a o keia wahi, a he ])ihe awa, a he pihe kuamuamu na na kanaka a ua makahiki nui iho la na aina a pau i keia po hookahi no a like a like iho la keia po, alaila hele aku la lakou e au- au a he hiuwai ka inoa o neia auau ana a lakou, a a mai la ke ahi a nui loa o keia wahi o keia wahi, a he po auau nui loa no keia no na kanaka a pau. A kakahiaka ae la, hoi ae la lakou ma kapa o ka wai, a ua kapu ae la ka wai i ke akua ia Lononuiakea, alaila kakua 'e la lakou i ka pau maikai, aahu iho la i ke kapa maikai ; a Hume ae la na kanaka i ka malo maikai, kanaka maikai iho la lakou a wahine maikai iho la ka wahine i keia la, a hoi aku lakou i ko lakou kauhale, a wehe ae la ka lakou man mea ai momona, a he nui loa ko lakou mau mea ono i keia man la, a ua ku ae la ke akua iwaho i ke akea a ike ae la na kanaka aia akvi la lakou, aia o ke akua loa, a me ke akua poko, a o Kaloakukahi ko laua la i ike ae ai iwaho. A ua hoohiki ae la ke akua i kona kanawai a kapu kanaka aole e pepehi, e kapu ke kaua, aole e hakaka, e kapu ka moana, aohe waa holo, e kapu ke kua aole e kuku, e kapu ka pahu, aole e pai, e kapu ka pu, aole e puhi, e kapu ka aina, aole e hemo, e kapu ka lani, ia Lono ke hekili kapu ia Lono, e kapu ka honua ia Lono, ke aia i kapu ia Lono, e kapu ka mauna ia Lono, ke kuahiwi kapu ia Lono, e kapu ka moana ia Lono, ke kaikoo kapu ia Lono, e kapu ka ohona ia Lono, ka waa holo kapu ia Lono, a pela ke akua i lahui mai ai i kona kanawai. A malama ae la na 'Hi a me na kahuna a me na kanaka a pau i kona ka- nawai. A ku iho la ua mau akua makahiki nei i ke ahu, a halihali aku !a ka waiwai o ia mau aina, a hele mai la ke akua loa ma ka aoao akau e poai hele ana i ka aina a puni. i na la he iwakalua a me kumakolu, a hele aku la no hoi ke akua poko ma ka aoao hema, i na la eha, a hele aku la ua mau akua makahiki nei. Noho iho la ke kahuna nui i ka iu, a he kapu loa no ia i na la eha, aole ia e nana mawaho aole ia e ai i ka ai hou mai a me ka ia hou mai, a he pani kona maka ke hele mawaho. A hiki aku la ke akua loa i kahi o ke alii, a hoomakaukau ae la ke alii i mea ai na 42 Pomander Collection of Haxvaiian Folk-lore. the said god. 'I'he attendants were then under restriction for a short time. As the god was brought out of the king's house and the eyes of the king l^eheld the image, they were filled with tears, and he cried for his love of the deity. And the king and all the peo- ple who were in the house, cried out, "Be thou feared, O Lono;" and the attendant peo- ple answered for the deity's greeting, saying: "Is it mine?" and they answered, "Here is the king's greeting unto you, O Lono." The people outside replied, "Here is Lono's greeting unto your majesty." After these things the deity with his attendants entered the king's house while certain priests who came with him offered prayers which were followed by the king's priest. Then the king offered the deity an ivory necklace, placing it around the god's neck. The king then fed the man who carried the idol, he was the image's mouth, and ate the jxirk, the uhau,'" taro and coconut inulding and awa. This service was called liaiiaif^u.*' After this the deity went outside the hanaipu of all the chiefs who worshipped the deity. The deity did not eat their pork, but the man who carried it; he was its mouth who ate its food. The king then called for a boxing contest. A very large number of men and women attended the match, among whom was a small sporting deity of Lono, IMakawahine by name. There was loud shouting from the people while the said small female sporting deity was amusing the people, to make them feel very happy. Both the women and the men were dressed handsomely. Both men and women boxed. After this the long god was carried forth on a circuit of the land. The different lands paid tribute to the deit\' in cloth, pigs, feathers, chickens and food. And when they were gone the king remained in the sacred place, until the day of Kane. When the short god returned on the day of Kane, he was decorated with ferns, and the appearance of the deity was pleasing, as he w^as brought and entered the temple. In the evening some staffs were put up, which was a requirement of the i)riests — a custom for the an- nual celebration, and in the night, the people assembled at the temple where prayers to Puea were chanted, which ended the service. When the people heard the finishing of the service they were greatly pleased, their hearts were filled with gladness, and they exclaimed thus, "We are safe. The night of the feast was good, and the night has been most generous to us." And in the morning of the day of Lono, they washed themselves and^^ When the new day, Hoaka by name, arrived, the tem])le was restricted for a short time. The next day, that of Kiikalii (the 3rd), the king went out in a canoe to fish for the alii.*'' KalaJnia was the name of the prayer used on this occasion. Other canoes from the surrounding districts had already been on the fishing grounds this day. One of the men called Ilua returned first, having the honor of first drawing the eye from a fish on the day of Hua, a custom required by the priest. On nearing the day assigned to the Loii'" deity, it was stood in the tem])le, in the day of Malaui." The king came in from the sea, and when he was near the lower side of the temple towards the sea he saw a "riiati, a food product now unknown, possibly an ".4111, albicore (Gcrmo sibi) early name for the huu,. the general acconipanitnent of .-,„^„„, ^,,1, ,,^,^^,i ^j^jty j, „ot met witl> in other .1/,,- li.ikecl poik. /,'ahiki festival accounts and is possilih a slip of the pen ''lltiiHiitl(ia. and Kui)aikce. Thev will hew down the canoe [tree] until it falls, using many axes. Trim off the canoe [tree] that it may be light. Then draw it forth with ropes, tightly held. And drag it down to Halauoloolo and place it within ; [Then] hew the canoe, shape the canoe, IJlacken the canoe, set the cleats. Tie the cords to the end of Hakea, That is the important cord of the canoe. Carry the canoe and drop it in the sea, Set up the mast and tie with ropes : .\ rope to the bow. a rope to the stern, A rope for packing, a rope for the stay. Put on the sails, the bundle of red sails, At the dawn of day push off the canoes until they float ; L obstructs. Useless Kaupo is shielded who would live at Kaupo ? Your land that is wind-swept, your land of I he treacherous sea : Your land of the ferocious shark, furiously at- tacking the black-red-skinned man. Reddened is the skin of the sharp-finned shark of Auwahi, Direct the water of my land, Waikapu's water, Honokea's, The fishermen [in the canoe] at Kahului cry out, Motioning shoreward directing the stranger As to the true condition of life ashore ; Hamakua is distinct, revealed by the red glow at the shore of Mokuwi. [As] the best shore here, exceeded only by Ka- kuihewa. There it is, there it is ; It is the mirage of Mana. It is following the water of Kamakahoa, ^^'atcr that is not water is the mirage of Mana. Like the sea is the water, like the water is the sea, Oi the water, of the sea. The cane-land which I enjoyed and forgot, re- jected and forsook. \\'hat was seen behind again appears in front. O Pali, leaf-wilted in the sun. As the plentiful dew of the morning. Like a smoke column passes the alkali dust, Passed by are the emblems of the god of the )ear, Gone to bury the dead. P.ending low are coconut trees seaward. The wizard designated is Kauai. Various Heathen Prayers. 51 Uwe o Kauai, Kauai nui ku apaapa ka lima ; Noho ana i ka lulu o Waianae Kua Koolau, he alo Kona, He hala o Kaliuku, he lae o Kaena, He kuamoo holo na ke kehau o Kaala, Mo€ mai ana o Waialua i lalo o Mokuleia. O Mokuleia kahalahala, Ka ia he mano, ka ia hiu lala kea o Kaena He niano hele ua hele lalo, O lalo o Kauai o kuu aina. Ea aku la me ka poliaku : O Makalii 110 kcia malania. Loloha wale Kauai e, Ke ku mao a ka pae pua (opua ) c I koakua (ko kua) puahau e i kai o \\'ailua ; Palahalalia wale ka moe a na keiki chuchu jMao ana ia'u ka pua o Koolau o Moenu Koii mai ana ia'u o Apu, akua o Kiki, Ma ka kailaila (kai lai la) o Kamakauliiloa Ma ka Kaiona ka lae o Opuaahaunui U'a i ka iliu o Kuawalu ke alai a Kaupo. I pale Kaupo, nawai e noho Kaupo? Kou aina kua niakani. kou aina kai kalohe. Kou aina mano nahu, ke liac"la i kc kanaka nla ili ele Ula ka ili o ka mahamoe kuala nui o Auwalii, Hookipa ka wai o kuu aina, Ko Waikapu wai ko Honokea, Uwe o ke kanaka huki kaula kolo o Kahului E peahi ana i-a uka i kuhi ka malihini He oiaio pakeekee ana ka uka o Kula ; Noho e ana Hamakua, kuai a kc awe ula o ke kaha i Mokuwi, O ke kaha e oi wale nei, oi wale ana o Kakuilicwa. Aia la. aia la. C) ke alialia liu la o Mana. Ke uhai la no o ka wai a Kaniakahoa. Wai liu wai alialia o Mana. Me he kai la ka wai, nic he wai la ke kai O ka wai o ke kai. O ka aina ko a'u i ai a ixjina a kiola a haalclc. Hoi ana i kc kua, hoi ana i ke alo ; 0 pali lau lolia i ka la, puolo hau kakahiaka. 1 Icle kc aeae pnkoakoa o Alia, Hele ke Alia o Aliaopea ; I lala ko hnna kupapau, 1 lala na nin i kai ; O kc kupua la c, o Kauai. Concerning the Construction of the Heiau. IN THE evening the adze was placed in the cloth, saying at the time to the god: "Here is the adze together with the cloth. Tomorrow will be obtained the timber for your house, ye god." In the [following] early morning, all the people and the chiefs went u]) the mountain, no one remained; the men who had the adze which was wrapped in the white kapa (oloa), tirst cut the main i^osts' and tied a strip of kapa around each; the rest of the timber of the house, i. e., the other posts, the rafters, the \ertical and the other battens and the plates were brought down by the other people, and on that same day were the posts set and the house thatched. When completed the same crowd of people again went up the n:ountain, where a man would be killed. This man sacrificed on cutting down a tree to make idols was called haalclca; the people then returned from the mountain with leaves of the forest. They were covered all oxev with these shrubs. These things were heaped outside of the enclosure of the Jiciau where a large idol stood: where that rubbish was deposited was called a kiialni. The liciati was then sacred. Another man was then killed and placed on the Iclc ( these were four long sticks which had been erected to form a square; the four sides were lashed with battens, also the top, and to this was tied the oloa in such a way that the kapa hung down loosely), together with a pig, coconut, banana and kapa. This was how the priest would pray on returning with the iiialiikoi: W'hitlicr the procession, O Kane, being carried alony ? Tlie procession, O Kane, marches upward. The heavens recognize the procession ; Kaneliekili above receives the procession ; Sacred is the procession marching past ; The procession passes away from earth By many separate paths of numerous gods, Slowly moving and singly is the going. O Kane ! Grant us Hfe. Ku ! O Kuamu ! — mu ! Ku. O Kuawa — wa ! With springing step, courageous. Then Laka came. And so keep on until the heiau is reached, then [the chant] stops. The things of the heaven which were worshii)ed: The sun, the moon, the stars, the cloud, the thunder, the lightning, the heavy rain, the light rain (mist), t»/7/.' meteor, rainbow. The things of the earth which were worshi]>ed: The earth, sand, tarn ])atch, pahi- pcila. coconut grove, hill, reef, island, the tide, the land. 'The posts wliicli support tlic ridge. 'Cloud foniiation, representing animals, humans, lish, etc. (52) No ke Kukulu ana i ka Heiau. IKE ahiahi hoomoe koi me ka aalui me ka hai aku i ke akiia : "Eia ke koi ame ka aahu, apopo pii ka kaau o ko hale e ke 'kua." Kakahiaka nui \m na kanaka, a pan na 'Hi aole mea koe. O na kanaka ia ia ke koi i hoomoe ia me ka oloa, o na i:)Ouhana ka lana e oki mua ai a hikii i ka aahn, a o na laau i koe o ka hale pou, na hui aho, lohe lau, na na kanaka e lawe mai ia man laau a knknlu a paa, ako no ia la a paa. Alaila pii hou ka malukoi o na kanaka apau a ke kuahiwi. pepehi ia kekahi kanaka a make no manhaalelea ia kanaka, hoi mai na kanaka mai ke kuahiwi mai me na lau nahelehele ua uhi la ke kanaka a paajui ia nahelehele a hooumu ma ka li e ku ana kekahi kii nui mawaho o ka pa o ka heiau, malaila e hooumu ai ia opala, ua kapa ia he kuahu. Alaila kapu ka heiau. Pepehi hou ia kekahi kanaka a kau ia iluna o ka lele ( he mau laau loloa ia eha i kukulu huinaha ia, ua hoako ia na aoao a eha a paa a maluna iho, ua hikii ia i ka oloa a kuelu) me ka puaa, ka niu, ka maia ame ka aahu. Penei ke kahuna e jjule aku ai i ka \va e hoi mai ai ka malukoi : Ka i Ilea ke ala e Kane, ^laueleka, Ka iluna ke ala e Kane, ^laueleka ! O mai ko luna 'la Maueleka, O Kanehekili ko luna, Maueleka ! E aha ana Maueleka, E wele o nei kana alanui Maueleka, 0 ka ia ke ala i kaawala o Lono-a-kini, o Lono-a-lau, Maaweawe, maakaliikalii, a ke kuina, 1 ka liele ana a Kane O ka ke ola Ku-e-Kuamu-niu. Ku-e-Kua\va-\va. Kuavva-wa lanakila, O Laka mai. A pela aku no a hiki ka heiau, alaila oki. Ko luna mau mea i hoomana ia: La, mahina, hoku, ao, hekili, uila, ua paka, ua hea, oili, makakualele, anuenue. Ko ka honua mea hoomana ia: Honua, oneone, loi kalo, palapala, uluniu, nuu, papa, moku, he an, aina. ' (S.3) 54 fonioiidcr Collection of IlawaUan Polk-Iorc. The mountain: Mountain, a mountain top, a valley, a stream, the calm, the moun- tain side, the outer forest, kupnhipuhi, knalanawao, kunakupali, laka, laeae, kawahine- kuavvaa. The sea: The sea, the hlack sea, the white sea, the raoing sea, the foaming sea, piiliipulit, porpoise, lutao, shark, eel, etc. The land: I'i^', chicken, dog, coconut, kapa, taro top (liiaii). spring of water, laro. The aiiiiiakuas: Xamu, Xawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani, Nana-i-ka-lani, Kama-kilo-lani, Ka pinao ula holo lani. O Kahiki, Kahiki with the same eyes, Kahiki with deaf ears, Kahiki with hearing ears. Give heed. O heavy lightning' at the rcniUng of heaven, O thunder, cease reverberating, [And] rumbling in heaven Lest I carve a change. Roar in Kahiki, Rumble in Kahiki, Speak in Kahiki, Alone in Kahiki, O Kahiki! Kahiki, grant life to Kuwaln. Construction of tlic Ilciaii. 55 Ko ke kuahiwi : Kuahiwi, kualono, awawa, manowai, he hei, he kuamaiina, he kuahea, kupulupuhi, kualauawaci. kunakiipah, laka. laea, kawahinekuawaa. Ko ke Kai : KaiuH, kaikea, kaikoo, kaiwawe, he pulupuUi, naia, nuao, mano, pu- lii, a pela aku. Ko ka aina : Puaa, nioa, iUo, niu, aalni, hiau. waipiina, kaki. Na aumakua: Namu, Nawa, Kahinakua, Kaakiia, Kaalo, Kaakau, Kaalicnia, Kilo-i-ka-kani, Xana-i-ka-lani, Kaena-kilo-lani, Kapinao-ula-halo-lani. E Kaliiki, i Kahiki maka like, Kahiki i>epeiao kuli, I Kahiki pepeiao lohe, Iloolohe mai. E ka iiila nui makchai ka lani, E kaliekili mai iiiiina Nakolo i ka lani O huli hau owau kalai Halulu i Kahiki Kawewe i Kahiki Olelo i Kahiki Meha i Kahiki E Kahiki ! Kahiki ia ola Kuwalu. History of the Hawaiian Priesthood Called the Order of Sorcery. PREFACE/ FROIM the earliest days of this people tliere were many useful customs known to them relating to the order of priesthood, but the establishment of this order in this nation cannot be fully explained at this writino^, nor the genealoo^ies of those who founded it, because there are none livino- who can o^ive explicit information of the time of its establishment among- this peo])le. nor of those who instituted it. Neither can it be said that the useful order had no foundation in these islands, nor that the founding of the order of priesthood was in vain, because their characteristics are shown in Bible his- tory in the time of Aaron, and the generations which followed, down to the time of Jesus. The offices of the priesthood of the days before Jesus continued down to His time and thereafter, and the ])riesthood so continued in order down to the last generations of these days. Therefore it may be assumed that some one established the learned customs in this nation; but because of the envelopment of this race by the dark clouds of ignor- ance the works of this people of that time are obscured. On reflection these days, things which were [thought] facts in former times have become mere fables, thus confusing the history of the country at the present time. However, certain things transpired in those days which were true in some respects, and in writing this history it is not un])rofitable for me to preserve in this book the useful cus- toms of that time, though 1 do not pretend to be free from all error in this history writing. Honolulu, August 13, i86j S. N. Hai.f.ole. THE ORDER OF PRIESTHOOD. NUMBER I. A DIVINER, a weather prophet, an architect were all called ])riests, and in these people were embodied the department of knowledge. They could read the omens in the clouds, whether favorable or unfavorable ; good or evil ; jirofitable or unjirofitable ; fortu- nate or unfortunate; or the death of a chief, or a land [overseership] withdrawn,' per- 'This series of papers on the sorcery priesthood by 'Tliis lias reference to stewardship of a tract or tracts a recognized Hawaiian writer of rare talent, compiled of land, the kouoliihi of an Hi or (iliii/'iwa, whose ten- several months apart are given as written, thongh some- ure of office was ever subject to the whim, fortune of, what in duplicate. The first paper being Ijrief, its sub- or change in the district chief, who in turn held under jects will be found more extended in the later com- the king. Even a well-cultivated Hi giving satisfac- pilation. The author, S. X. Haleole, died in Honolulu, lory tax returns of its products was, as likelv as not, September 22, 1866. to be the envy of sycophaiU followers of the chief who would seek to supplant him. (S6) Moolelo no ko Hawaii Oihana Kahuna i kapaia ka Oihana Hoomanamana. HE MAU HOAKAKA. MAI KINOHI mai o keia lahui, he nui no na oihana ike a keia laluii i ka wa niamua, nia na niea e ])iH ana i ka oihana kahuna, aka, aole nae e hiki ke hai maopopo ia ma keia kakau moolelo ana ka hookumu ana o ia oihana ma keia la- hui, aole no hoi e hiki ke hai maopopoia ka mookuauhau o ka poe nana i hookumu keia oi- hana ike. Nokamea, aole i ike ia ka mea e ola nei nana e hoomaopopo mai ka wa i hooku- mu ia ai keia oihana ma keia lahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike ke olelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole nana i hookumu ka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka Baihala i ke ano o ka oihana kahuna i ka wa o Aarona ma, a me ka hanauna mahope mai a hiki i ka wa o Ie.su. A ua mau no ka ])oe oihana kahuna o na la mamua o lesu a hiki i kona mau la, a ma ia hope mai, a ua hele papa mai pela ka hoonohonoho ana o ka oihana kahuna a hiki i na hanauna ho])e o keia mau la e hele nei, a no ia mea, he hiki ke kapa aku, he mea nana i hookumu na oihana ike ma keia lahui; aka, no ka uhi paapu ia ana mai o keia lahui ka- naka e na ao polohiwa o ka naaupo, nolaila, ua ]iouli wale na hana o keia lahui ia manawa. Aka. i ka hoomaopopo ana i keia mau la, ua liln na mea oiaio o ia manawa i olelo kaao i keia mau la, a nolaila, ua huikau aku a huikau mai na moolelo o ka aina i keia wa. Aka, i ka hoomaopopo ana, ua oiaio no na mea i hanaia i keia wa, ma kekahi mau mea nae, aka, i kuu kakau ana i keia moolelo, aole wau i makehewa ke malania i na oihana ike o keia manawa ma keia huke. aole no hoi wau i manao ua kina ole au ma keia kakau moolelo ana. S. N. Halkole. Honolulu, Augate 13, 1862. NO KA OIHANA KAHUNA. HELU I. Ua kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna, aia i loko o keia poe, he oihana ike. He hiki i keia ])oe ke ike i na ouli o ke ao, i na he i)ono, ina he hewa, ina he ino, ina he maikai, ina he waiwai, ina he waiwai ole, ina he pomaikai, a ina he ilihune, a ina he alii make, a he aina hemo paha. He hiki i keia poe ke wanana mai (57) 58 Pomander Collection of Hawaiian Folk-lore. liaps. These people could prophesy of coming events antl rex'eal things which were hid- den in secret i)laces, and exi^lain things which had trans]Mred many years. From this department emanated certain branches, which were : the profession of praying to death, sorcery, and the practice of medicine ; therefore they were all included in the order of priesthood. 2. OF TIIK DIVINER AND WEATHER PROPHET. A person who was called a diviner and a weather prophet meant the same office but with two separate branches of knowledge. If the office of diviner and that of weather prophet were so vested in one man, then that man possessed two branches of knowledge. If a man possessed but one branch of knowledge he could not see into that of another. The architect could not perform the art of healing. But if all the callings of the priesthood were vested in one man, then he was called a " pttliiokaoka,"" because all the callings of the priesthood were embodied in him. 3. MEANING OF DIVINATION. Divination was an office in the priesthood whereby the diviner could discern the right and the wrong. Supposing a man, or a district chief wished to build himself a house, he must first send for the diviner to come and select a suitable site for it to stand, and when he had chosen it he would say to the owner of the house: "Here is the location for 30ur house ; live on this foundation until you are bent, dim-eyed, feeble and in the last stages of life." At the time that the house was to be built it was proper that the di- viner should be sent for to see to the mode of its erection. He had the right to approve or condemn and pass upon it as all right. But if the diviner was not sent for from the be- ginning of the work on the foundation until the completion of the house, the diviner could come and condemn or approve. 4. DIVINING A LOCATION FOR THE HOUSE. If the diviner went and found a house standing on the edge of a clitif, and that the door of said house opened toward the cliiTs, then the diviner would say: "This is a bad po- sition: it is unfavorable (Iclcopii). The owners of this house will not live long ere they die unless they go away." If they were to be saved from death, to move elsewhere was their only safety. The meaning of the word "Iclcopu" was desolation, just like a lot of people falling down the precipice who could not go back again. Here is the second: If a house was standing on a mound, or hill, then the di- viner would say: "This is a bad position; there are two meanings to this situation. Ic- Icopii and lioliia : hohia because there would be many people during the Iioliia season, liut after the sport was over the result would be loneliness. This house is like a Iclcflpti." This is the third: If a house stood in a place adjacent to a stone wall, and there was a hill directly at the rear of the house, if the door was facing the wall, then the di- viner would say: "This is a bad situation: it is a lelcopu position, but if a door should be opened at the back of the house, that would be well." 'Puhiokaoka; fi'hi, blow; okaoka, reduced to powder; power, even as the wind in sweeping away all particles broken up fine. The term implies one having multiple of dust. Ihncaiiaii Sorcery Priesthood. 59 no na niea e hiki niai ana mahope, a me na mea i Imna ia ma kahi malu, a me na mea i hala mahope no na makahiki he nui. A no loko mai n keia oihana, i puka mai ai he man lala hou, oia lioi ka anaana, ka lioopiopio, ke kalnma lapaau maoli. A nolaila, ua hui pit ia lakon ma ka oihana kahuna. 2. NO KE KILOKILO A MK KA NANAULI. O ke kanaka i olelo ia he kilokilo a he nanauh. hookahi no ia ano, ehia nae ia oihana ike. Ina e hui ia ka oihana nanauh a me ka oihana kilokilo i ke kanaka hookahi, alaila, elua oihana ike i ke kanaka. Ina he hookahi wale no oihana ike i loaa i kekahi, alaila, aole e hiki ia ia ke ike aku i ka oihana a ke kuhikuhipuuone. Aole no hoi e hiki i ke kuhikuhiijuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui im ia na oihana ike a pau o ka oihana kahuna i ke kanaka hookahi, alaila. ua kapa ia aku ia he "puhiokaoka." No ka mea, ua pau na oihana kahuna a pau ia ia. 3. KE ANO O KE KILOKILO. O ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la ke ike i ka pono a me ka hewa. Ina paha i manao kekahi kanaka, a he alii aimoku paha e kukulu i hale nona, alaila, e kii mua aku i ke kilokilo e hele e nana i ke kahua kupono e ku ai ka hale, a ike ke kilokilo i ke kahua, alaila olelo aku i ka mea hale: "Eia ke kahua o ko hale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, a palalauhala." I ka mana- \va e kukulu ai ka hale, he pono no e kii ia ua kanaka kilokilo la e hele mai e nana i ke ano o ke kukulu ana. Aia no ia ia ka pono a me ka hewa, alaila olelo aku, ua pono. Aka, ina e kii ole ia ka mea kilokilo mai ka hoomaka ana i ke kahua a ka paa ana o ka hale, alai- la, he hiki i ua kilokilo la ke hele aku a hoahewa, a hoapono paha. 4. KE KILOKILO ANA NO KE KAHUA KAIII E KU AI KA HALE. Ina ua hele aicu ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua huH pono ka puka o ua hale nei i ka pali, alaila e olelo auanei ke kilokilo: "He kahua ino keia, he leleopu keia kahua, aohe he liuliu ka i)oe nona keia hale pau i ka make, he hele ka pakele." A ina ua jiakele i ka make, he hele aku ma kahi e ka manalo. A o ke ano o ka huaolelo "leleopu," he neoneo, e like me ka haule ana o na mea he lehulehu i ka pali, aole e hiki ke hoi hou aku. Eia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha, alaila, he hiki i ke kilokilo ke olelo: "He kahua ino keia. Elua ano o keia kahua, he leleopu, a he holua ; nokamea o ka holua, e lehulehu ana no i ka manawa hee holua, a pau ae ka lealea, he me- hameha ka hope. Ua like no keia hale me ka leleopu." Eia ke kolu : Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa pohaku, a he puu paha ma ke kua ponoi o ua hale nei. Alaila e olelo auanei ka mea kilokilo, ina e huli pono ana ka puka o ka hale i ka pa : "He kahua ino keia, he leleopu no ia kahua, aka, ina e weheia i puka ma ke kua o ka hale, alaila, ua maikai." 6o I'oniaudcr CoUccfion of Ha^i'aiiaii I'olk-lorc. Here is the fourtli: If the diviner saw that tlio liouse of a commoner stood in a nice level place which had not before been bniit upon, then he would say: "This is a good house, and the location is clear: a chief will enter this house, because a' chief's house stands on a prominence." Here is the fifth: If a house was Imilt at the slope of the cliffs with the front of the house partly facing the cliffs, or kalianaliaiia pali perhaps, then the diviner would say: ■'This is a bad location ; it is an incaukaha. and its meaning is the same as that of the house on the Iclcopu and Iiolua sites, and the end would be the death of the j^eople living therein; safety only could be had by leaving that place." 5. OTHER UNFAVOR.XBLI-: LOCATIONS. If a house was built right on a burying place, then the diviner would say: "This is a bad location, one of lamenting noises, which will result in the death of all, safetv being only assured by removal." And again: If the location where the house stood was good, as also the position of the house, yet if the location was crossed by a highway which passed the door and continued on, if the door was at the corner, or at the front, then the diviner would say "This is a bad location, an ainio* and those who live therein would be afflicted with contin- ual illness, safety being only in removal." And again: If a house was erected right in the temple [enclosure] with the knowl- edge of the builder, then the diviner would say: "This is a bad location; it is a deep pit because it is situated in a i^lace of gloom. Not one of those who would dwell in that house would live. In the same manner that a man enters the high rolling surf, he would be lost." 6. I)I\INIXC. ON THE ERECTION OF HOUSES. If a house was Ixnng erected, and the posts were set and the i^late for the rafters laid on and fastened l^y tying with ropes, and afterwards that which was fastened was taken oiif again, perhai)s because it was found that the positions of the posts were not uni- form, so that one or more posts must be drawn out of their holes, the diviner, on inspec- tion, when he sees that the house was being built that way would say: "The house is improper : the owner will not dwell long therein before he goes to another place. In the same manner that he removed one of the posts, so would he discontinue to live in the house." If the house was being erected and the posts were set, the rafters put up and fast- ened, or perhaps battened with sticks and thatched and then taken to pieces, its divination was as those mentioned in the next above paragraph ; jjut if the house belonged to the king and it was being thatched by an overseer of a division of land, or of a district, or of an island, then the divination mentioned in the first i)aragraph of this number would not apply. If i^osts, however, were withdrawn while erecting a house for the king, then the tenor of a former i^aragrai^h in relation to the king's house so erected would not be 'Amio, liable to gusts of wind from the rear; whirlwind, etc. Hazcaiiaii Sorccrx Priesthood. 6i Eia ka ha. Ina ua ike ke kilokilo iia ku ka hale o kekahi makaainana i kahi pahi- halaha maikai, aole nae i ku hale ia niamua, alaila, e olelo auanei ka mea kilokilo : "He hale niaikai keia, he alaneo keia kahua. he alii ka mea nana e komo keia hale; nokaniea, no ke alii ka hale ku i ka alaneo." Eia ka lima: Ina e kukulu ia ka hale i ka au kipajKili, a ua huli hapa ke alo o ua hale nei i ka pali, a kahanahana pali paha, alaila, e olelo auanei ke kilokilo : "He kahua ino keia ; he uwaukaha ia kahua, ua like no kona olelo ana me ka hale i ku i ke kahua leleopu a me ka holua, a o ka ho])e ka make o ka poe e noho ana maloko, a ina he haalele i ua wahi la ka manalo." 5. KEKAIII MAU KAHUA KUPONO OLE E AE. Ina i kukulu ia ka hale i luna i)on() n ka ilina kupapau, alaila, e olelo no auanei ka mea kilokilo: "He kahua ino keia kahua, he kupinai ia kahua, he ])au i ka make ka hope, he hele ka pakele." Eia hou : Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai ])u me ke ku ana o ka hale, aka, ina e moe ia e ke alaloa { alanui ) a hiki ke alanui ma ka puka o ka hale, a hala loa, ina ma ka hakala ka puka, a ina ma ke alo ]jaha, alaila e olelo auanei ke kilo- kilo "He kahua ino keia, he amio keia kahua, o ka poe e noho ana maloko, he mai mau ko lakou, he hele ka pakele." Eia hou : Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no nae o ka mea nana i kukulu, alaila e olelo no auanei ke kilokilo: "He kahua ino keia, he halehale ia ka- hua, nokamea, ua ku i loko o ke ]wi i)u. Aole e ola hookahi o ka poe nana e noho ua hale la, e like me ke komo ana o ke kanaka i ka halehale poi pu a ka nalu, aole e ])akele kona nalowale." 6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE. Ina e kukulu ia ana kekahi hale, a paa ka pae ]x>u, a ua kau ia ka lohe lau, a ua paa i ke kauhilo ia, a mahope, wehewehe ia ka mea i paa. no ka ike ia paha, ua like ole ke ku- lana o na pou, a unuhi hou ia kekahi ])ou, a mau j^ou j^aha mai kona lua ae; a nana aku ka mea kilokilo, a ike e hanaia ana ka hale i)ela ke ano, alaila, e olelo auanei ke kilokilo: "Ua hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i loko o ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i kekahi pou, ])ela no oia e noho ole ai i loko o ka hale." Ina hoi ua kukulu ia ka hale a i^aa na pou, a kau na o-a, a j^aa i ke kauhilo, a ho- aho ia paha, a ua jjaa i ke ako ia, a wawahi hou ia paha, alaila ua like no kona kilokilo ana me ka loina o ka pauku mua; aka, ina no ke alii ka hale, he ahupuaa nae ka mea nana e ako, a he okana paha, a moku paha, alaila, aole e pili ke kilokilo ana o ia hana ana ma ka loina o ka pauku mua i> keia helu. Aka, ina he mau jxm ka mea i unuhi ia ma ke kukulu ana o ka hale o ke alii, alaila, aole no e kaawale ka loina o ka ])auku mua i ka hale alii ina c hana ia pela, ua pili no; 62 Foniandcr Collection of Hazvaiian Folk-lore. exempted but applied; though if the house to be erected was a bam, then this divination would not ajiply to such house, or if the posts were drawn out, or taken to pieces again; it was a])plicablc only to dwelling houses. 7. FAULTILY CONSTRUCTED HOUSES. If the house was erected and completed, being thatched, and all particulars ob- served, and the owner residing therein, whether a chief or a commoner, and the diviner came in and saw that the plate piece in the front wall over the entrance had not been cut then the diviner would say: "That plate piece is ini])roper for not being cut near the entrance." Those uncut pieces of plates were called the stretcher, which betokened death. If the ])lates were in order and had been trimmed, a mistake might be in the po- .sition of the ]:)osts. Other faults might be found in the batten sticks if they were fast- ened too tightly. There might be a mistake in the side jjosts. or those nearer to the end posts. If, however, the bend in the crook of a side ix)st was towards an end post, then the diviner would sav; "The owner of the house will die, or his people perhaps; the ban would be i)artially overcome by the death of some one, and the comj^lete reno\'ation of the house by direction of the diviner in the order of priesthood." Such a ixjsition of the side post was called jiiiliiaiiaii:' The side post was bemoaning, just as some people would mourn on the death of the head of a household. If there were two side posts and both were crooked, and the crook of one was turned toward the other, then the diviner would say: "Some of the people within will be con- tinually quarreling, just as one crook was opposite the other." If the crooks of the posts were bent toward themselves, then the diviner would say: "There are two interpretations relative to the position of those side posts. All those who will live in this house will be stino-y people. If two nersons are eating they will bend over their own particular meals, and so will others within. The}' will not call others, and few will be the occasions for agreeableness, for avarice will predominate. All those who dwell in said house will be avaricious people onlv. If a stranger happens to arrive at that house he would not be invited to come and partake of food, the only words to be heard then, are: "We are eating." "Are you filled?" "How are you?" "Will you have something to eat?" because these words were onlv interrogations without any intention of inviting him, and it was those words which forbade the person addressed. 8. DIVINATION OF A POST DENOTINC. DISEASE. If one side post, or more, stands with the crook of the ])ost bulging toward the in- side of the house the diviner would say: "It is a bad ]K)st ; dropsy will be the disease of the owner of the house, or other i)erson." And if the jirotuberant crook of the post was turned tcnvards the thatching of the house the dixiner would say: "A broken humpback will be the malady of the owner of the house, or of some other person perhaps." ''MihidiiiiK, sorrow, lamentation. Ha7vaiiau Sorcery Priesthood. . 63 a ina hoi, i liana ia ka hale, he halepapaa, alaila, aole no e pili keia kilokilo ana no ia hale. Ina ua nnuhi hou ia na pou, a wawahi hou ia paha, ua pili wale no, no na hale noho. 7. NA HALE I KUKULU PONG OLE IA. Ina ua kukulu ia ka hale, a na hana ia a paa, a ua paa i ke ako, ua pan na hema- hema a pau, a e noho ana ka mea nona ka hale i loko ; ina he alii, a he makaainana paha, a komo niai ka niea kilokilo, a ike ua oki ole ia ka lohelau ma ka paia o ke alo ma ka wa e kupono ana i ka puka komo, alaila, e olelo auanei ke kilokilo: "Ua hewa kela lohelau, no ke oki ole ia ana o kahi i ka ]nika komo." Ua kapa ia ua mau lohelau la i oki ole ia he mancle, he make no ka hope o ia ano. A ina ua maikai na lohelau, ua oki ia paha, alaila, aia kekahi hewa ma ke kulana o na pou. Aia kekahi hewa ma na ahokele, ina e ako ia ua mau ahokele la a paa loa. Aia kekahi hewa ma na kukuna, ina paha o ke kukuna pili pouhana ka mea i ike ia ka hewa. Ina nae ua huli pono ke kulou ana a ke kekee o ke kukuna i ka ])Ouhana, alaila e olelo au- anei ke kilokilo: "E make auanei ka mea nona ka hale, a i ole, o kona poe paha, aia no ka manalo iki, he make no kekahi mea, a he hana hou ia paha ma ke kauoha a ke kilokilo, ma ke ano oihana kahuna." O ke ano o ia hana a ke kukuna i like peia ke ano, alaila, he mi- hiauau kona ano. E uwe aku ana ke kukuna i ka pouhana, ua like no ia me ka uwe ana o kekahi poe i ka make ana o ka haku mea hale. Ina e ku ana kekahi mau kukuna elua, a he mau kukuna kekee laua a elua, ua huli aku paha ke kekee o kekahi i kekahi, alaila e olelo aku ke kilokilo : "He hakaka mau ko ke- kahi poe o loko, e like me ke kue o kekahi kekee i kekahi kekee." A ina ua kulou kekahi kekee o na kukuna ia laua iho, alaila. e olelo auanei ke kilokilo: "Elua ano e pili ai ka hana a kela mau kukuna. () ka poe a pau o loko o keia hale, he poe ana wale no. Ina e ai ana na mea elua, kulou no laua i ka laua mea ai iho, pela no kekahi poe e ae o loko. Aole e hiki i kekahi mau mea ke hea aku i kekahi mau mea, he kakaikahi ka manawa like, no ka aua ka nui. O ka |)oe a ])au e noho ana i ua hale la, he poe aua wale no lakou." Ina e hoea aku kekahi malihini ma ua hale la, aole e hiki ke kahea niai e ai pu, a o ka huaolelo e loaa ia wa: "Ke ai nei makou." "Ua maona oe?" "Pehea oe?" "E paina paha ?" Nokamea, o kela mau huaolelo, he ninau wale no, no ka makemake ole e kahea aku, a na kela mau huaolelo i keakea mai i ka mea i kahea ia mai. 8. KE KILOKILO ANA O KE KUKUNA MAI. Ina e ku ana ke kukuna a mau kukuna paha, ua hoohu mai ke kekee o ka kukuna i loko o ka hale, e olelo no ke kilokilo: "He kukuna ino ia, he opuohao ka mai o ka mea nona ka hale, a o kekahi mea e ae paha." A ina ua huli ke kanahua kekee o ke kukuna i ka pili aho o ka hale, e olelo auanei ke kilokilo: "He uhai kuapu ia ka mai o ka mea nona ka hale, a i ole o kekahi poe e ae paha." 64 Pomander Collection of Hawaiian Folk-lore. 9. DIVINING THE POSITION OK TWO OR MORE HOUSES. If two, three or more houses were standing' in a row, and one house was hit;her than the rest of the row. and that house was owned hy a commoner, then tlie diviner would say: "The owner of that house will become rich, jjerhajis a division land holder, or perhaps a district land holder." But if two houses are in the same position, the owner of one being a di\-ision land holder and a low farmer be the owner of the other, and the house with the high roof belongs to the low farmer, the diviner would remark: "The owner of that other house will cease to be a division land holder and the owner of the high house will own the i)roperty." 10. DIVINATION OF ONE OR TWO HOUSES UEIIIND A ROW OF DWELLINGS. If one or two houses were standing in the rear of a row of several then the diviner would say: "There will be fighting amongst these houses. The melee will be started by the house in the rear; the conduct of the houses in front will make them enemies for the rear houses, and those living in front will become opponents for him or them who live in the house in the rear." Hawaiian Sorcery Priesthood. 65 9. KE KILOKILO ANA 0 KE KU ANA O NA HALE ELUA A 01 AE PAHA. Ina e kupapa like ana na hale elua, ekolu. a oi aku paha ; a ina ua kiekie kekahi hale hookahi nialuna o kela papa hale: Ina nae he makaainana ka niea nona ua hale kiekie la, alaila, e olelo no ke kilokilo: "E waiwai aku ana ka niea nona kela hale ma keia hope aku, he ai ahupuaa paha, he ai okana paha." Aka, ina elua mau hale e ku like ana, he ai ahupuaa ka mea nona kekahi hale, a he lopa ka mea nona kekahi hale, a o ka hale kiekie o ke kaupaku o ke kulana o ka hale, no ka lopa, alaila, e olelo auanei ke kilokilo: "E pau ana ka aimoku ana o ka niea nona kela hale, a o ka mea nona ka hale kiekie, nona ka waiwai." lO. KE KILOKILO AXA O KA HALE MATIOPE MAI O KA PAPA HALE E KU ANA MAMUA. Ina paha e ku mai ana kekahi hale hookahi a elua paha mahope mai o ka papa hale lehulehu, alaila e olelo auanei ka mea kilokilo: "He hakaka ka hope o keia poe hale. O ka hale mahope ka mea nana e hoouluulu ka hakaka, a e lilo na hana a ka poe hale mamua i enemi no ka hale mahope, a e lilo. ana ka poe e noho ana niamua i mau hoa ha- kaka no ka mea a mau mea e noho ana ma ka hale mahope mai." Memoirs B. P. B. Museum, Vol. VI. — 5. History of the Hawaiian Priesthood in Olden Time, Called Hoomanamana. EXPLANATORY REMARKS. 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 ac- count of those who founded the order amoiig 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. i8.^8, 1 occasionally heard of the practices of the order. In the year 1838, when Mr. E. Bailey and Mr. 1. 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. While the missionaries were erecting their houses according to Hawaiian cus- tom, 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 posi- tion of the house was im])roper 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, how- ever, in this new era which is under the power of Jehovah. It will not occur." When Mr. Bliss's house was completed, a few days afterward Mr. Baile> 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 lole,' and in A. D. 1841, Mr. Bliss left for America, while Mr. E. Bailey re- moved 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. At that [jeriod my knowledge increased regarding the wirious 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 ])raying 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 'lole is that part of the Kuliala district occupied bv tlie Protestant native clnircli and mission premises. (66) Moolelo no ko Hawaii Oihana Kahuna i ka wa Mamua, i kapa ia he Hoomanamana. HE MAU OLELO HOAKAKA. IV /TAMUA o kuu kakau ana i ka moolelo no ka oihana kahuna, aole e hiki ia'u. \\/ I ke lawe niai i ka niookuauhau o ka poe nana i hookiiniu ka oihana kahuna nia 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 nia 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 manuta, 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 mana- wa mai a hiki i ka M. H. 1838, ko'u lohe liilii ana no ke ano o ka oihana kahuna. 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 Ha- waii no laua, i keia 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 'Hi ma ka aoao o Ka- lanimoku, he makuakane oia no L. Haalelea. I ka manawa i kukulu ae ai ua mau misionari la i mau hale no laua ma ke ano Ha- waii, 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 ha- nai, 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 keia ma- nawa 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 lehova, aole hoi e hiki." A paa aku la ko Berista hale, he mau la niahope mai kukulu ae la o Mr. E. Bai- ley i kona hale, ma ke ano Hawaii no. Ia kukulu ana a paa, a koe hookahi kala. Ia ma- nawa, wawahi hou ia kekahi aoao, a ako hou. Ta 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 lole. A ma ka M. H. 1841, hoi loa aku la o Mr. Be- rist 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 June. 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 ku- hikuhi 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 (67) 68 I'onuuulcr C'ollcclioii of Hawaiian folk-lore. sister, my father's elder brother, and my elder brothers were trained in some callino; of the priesthood, while myself, my sister and our mother and aunt remained untrained. 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 priest- hood. 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 "Hokn 0 ka Pakipika" (Star of the Pacific). In A. D. 1863. in the month of April, a society was formed for the purpose of searching for the ancient things of Hawaii." 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. Therefore I have prepared this record with the idea that it will be greatly benefi- cial 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.'' 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 Kaniehameha — ninety-seven generations from Opuukahonua — said record being called "A Chronicle of Kings." Honolulu, June 13, 1863. S. N. Haleole. A HISTORY OF THE [SORCERYl PRIESTHOOD. I. ITS DIVISIONS AND ORDINANCES. The priesthood spoken of here in Hawaii relates to a man or a woman who com- prehended 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) ; Hookoiiiokoiiio (causing sickness) ; I'oi-Ulianc (spirit en- trapping) ; Oneoneihoniia (a special prayer service); Kilokilo (divination); Nanauli (weather prophecy) ; Z.a/'aa// (medical practice), and Kuhikiihi pmioiic (liciait locators and designers).* When all these divisions were vested together in one man he was called "This was a Hawaiian Society formed in response to viz. : that of medical practice for bodily aihnents, and a call by S. M. Kamakau, to collect traditionary ma- temple architects for the weighty matters of the mind, terial for publication in the native press at lliat time, in the locating and designing of hriaus to insure the and in aid of Fornander's researches. favor of the gods on the aims and ambitions of the king. '"Laicikii'MU," or Lady of the Twilight, was pub- On a selection of the proper site by tlie kuhikiihi l>iiuonc lishcd serially in the "Xupcpa Kiiokon" in 1865 and for the erection of the structure desired l)y the king, 1866, and is looked upon as the finest example extant whether for questions of war or other serious subject, of Hawaiian writing. he would trace out its form and plan upon a surface of •Two important divisions were omitted in the original, sand, hence the name lyiiuoiu; sand heap. Sorcery Priesthood in Olden Times. 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 kaiku- wahine, a me ko maua mau makuawahine, na mea i ao ole ia. ]\Ia 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 mamuh 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 lune 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." 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 ku- mumanao. 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 maoi)0]X) i ka waiwai o keia mau mea. A maho]:)e mai o ia mau la, akahi no a loaa ia'u ka hoomaopopo ana i ka wai- wai 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 hoj^e i ke ano o ka hana a keia mau aina i keia wa." 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 lulai ma ka la 4, ua loaa hou ia'u he moo- lelo hou. Aka, o ka oi no keia o ka moolelo mamua o na moolelo i i malama ia e a'u, no- kamea, 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." S. N. Haleole. Honolulu, Tune 13, 1863. KA MOOLELO NO KA OIHANA KAHUNA. I. NA MAHELE A ME NA KANAWAl. O KA oihana kahuna i olclo 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 Anaaana, ka Hoopiopio, ka Hoounauna, ka Hookomokomo, ke Poi Uhane, ke One- oneihonua, ke Kilokilo, ka Nanauli, a me [Lapaau me Kuhikuhipuuonej. Ina ua huipu- ia keia mau Oihana a pan i ke kanaka hookahi, alaila e kapa ia aku ia he Kahuna Nui, no- yo Ponwudcr Collection of Haivaiian Polk-lorc. a high priest, because he had knowledge of all the offices. If a person possessed but one calling, though he excelled in the ])ower he was invested with, he was not considered a high priest. \\'ithin the ten divisions of the priesthood smaller branches relating to it have is- sued 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 pre- served 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. The priesthood had certain ordinances for the training of those who desired to acquire knowledge, and if an ordinance or ordinances were broken before i:)roficiency, 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 jjriesthood 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 ofifering [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 ser- vices were faulty the instructf)r in priesthood would then remark whether they por- tended some achersity or tribulation and would dismiss the student from further instruction, because the knowledge gained by the instructor was obtained through the services. 2. OF THE SACRIFICE SERVICES OF THE STUDENT. This is a test of the priestW [cjualification] ; with a pig perhaps, or a dog, or a fowl. The services must be performed in accordance with the directions of the in- structor. The sacrifice services in the priesthood relates to its callings as well as to man- ual laljors, such as fishing and cultivation, all of which belong to the service of the priest- hood. A knowledge in bone-breaking, in boxing, spear-throwing and other methods of fighting are shown to be efficient through the ]:)Owers of the priesthood. Many things would show one's comi)etency in learning about the ])riesthood. Supposing that a per- son wished to study priesthood for praying to death. That person would not attain pro- ficiency by an animal, or a fowl [offering]. He would onl\- become exjjcrt 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 stud\- 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 ])riesthood: it is alike in some things and dififerent in others. 3. I)I\'IN.\TION. From those who uphold the priesthood come various kinds of knowledge thereof, and one of these is divination ( hooinaiiaiiiaiia ) : and here is the method. If a person Sorcery Priesthood in Olden Times. y\ kaniea ua pan na nihana a i)au 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 Kaluma Nui. I loko o na mahele he unii o ka oihana kahuna, ua puka niai he man lala hihi e piH ana i ka oihana kahuna, nianiuH o na akua hoomanamana, he man akua hoonohonoho, he niau niakani, a me na mea e ae lie lehulehu ke ano. O na moolelo he umi o ka oihana ka- huna, a o ka mea e malama ana i ka oihana kahuna i loaa ia ia, lie akua no kona. He akua ko kela oihana, keia oihana. Aole e malama wale ana kekahi i ka oihana kahuna mc 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. He man kanawai no ko ka oihana kahuna, ke ao ia, a makcniake i)aha e ike. A ina ua hai kekahi kanawai a man kanawai paha mamua o ka ailolo ana, alaila, aole no e pono ana, e ao wale no aole e ike ana i na nihana kahuna. Aia no a main loa i na ka- nawai 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, c olelo auanei ke kumu o ka oihana kahuna, ina he lolo ku i ka pilikia, a i ka poino ])aha ; alaila, e hoopau no ke kumu o ka oihana kahuna i ka haumana aole c ao. Noka- mea, ua ku ka ike a ke kumu oihana kahuna ma ka lolo ana. 2. NO KA AILOLO ANA O KA HAUMANA. 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 man mea a ])au, he oihana kahuna no ia. 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 i)au, aole no he like o na mea e ailolo ai, ua like ma kekahi man mea, a like ole ma kekahi. 3. NO NA OIHANA IKE. Aia i loko o ka ])oe e malama ana i ka oihana kahuna i puka mai ai he man oihana kahuna. A ua kapa ia ka oihana ike, he hoomanamana. A ])enci e hana ai : Ina paha 72 Pomander Collection of Hazvaiian Folk-lore. contemplated stealing- the ])roperty of another, then it would be improper to go without first receiving some auguries before attempting his theft. Some augury through the jM-iesthood must be obtained. Thus: Take some pebbles (small stones) about fifty, more or less ; these i)ebbles are jjlaced before those who intend to go stealing, and are covered with a ]Mece of cloth, then the i)ers(in having" knowledge of the ])riesthoo(l makes some remarks before ]jraying and dividing the heap of pebbles, thus : after the hea]) of pebbles has been ]:)laced before them and covered with a piece of cloth, the ])riest 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 l^erson whose pig you seek to obtain, then do not go, else you will be caught." After these remarks the j)riest stands in ])rayer, and when near the latter part of the time therein he i)laces 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 in- tending thieves having the e\'en, and the owner of the pig the odd number, then the priest would say: "Don't you go, else a-ou will l)e caught by the ])ropert}' owner." If, however, the odd was on the side of the thieves, then the ])riest would say: "^'ou all go; no one will hinder you on your way." If both sides were odd in the division of the pebbles, the i)riest would say: "It is bad;" or if alike even, the jjriest would also say: "It is bad." In like manner also are all the auguries of the callings of the i)riesthood performed. Such callings were named Sorcer\'. The i)ebble heap was not the only test method of the order of the priesthood. There were other tokens. The aiva (plant) was one of the revealing substances"' of the order. 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 i)riest. Up- on meeting, the owner of the corpse would relate the object of his coming before the sor- cerer or (anaana) priest ; in that very moment the i^riest would become cognizant of the ]ierson who had ])rayed Kaoao to death, because the shadow of the person who had wnnight his death ]:)lainly stood before the priest. The j^riest 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 cog- nizant of the ijerson who i)rocured the fatal material ( iiiaiinii ) .'' because it was a com- mon occurrence that those who were i^roficient in the knowletlge of a sorcerer priest were at the same time cognizant of the person who ])rocured the material (niaunu), through '.hi'ii was religiously taught as being the most esseut- north, and south; j'e gods above and below, ye gods all ial offering to propitiate the favor of the gods. In around, here is your portion." soreery practice it was the custom to dip the inde.x "Mukiik (bait) was any article or substance that had hngcr in the liquor and snap it in the air, at the same liclongcd to the person aimed at ; whether of tinger or lime repeating the prayer: "O ye gods of the east, west, toe-nail, tooth, spittle, lock of hair, particle of cloth- ing, or such like. Sorcci'v Priesthood in Ohicn Times. 73 e manao ana kekahi e kii aihue i ka mea a kekahi, alaila, aole e pono ke hele mua mc ka hailona ole mamua o ka hele ana e aihue i kekahi mea. E pono ke lawe mai i ke- kahi hoailona o ka oihana kahuna. Eia. E lawe mai i mau iliili (pokahu liilii) he kanalima a oi aku a emi mai i)aha, 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 pun iliili. penei. Aia a ku ka ])uu 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 i)ono, 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 jniaa 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 c kii ai, alaila, mai hele oukou o loaa mai." 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 ma- hele ae a kaawale na aoao a elua, alaila wehe ae i ke kapa. Alaila, helu ])alua 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 i)oe manao aihue kai pahu, a oi ko ka mea i)uaa, 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 kaj^a ia ia mau liana ike, he "hoomanamana." 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. (3 ka awa kekahi mau hoailona ike o ka oihana. Ina paha, ua make o Kaoao i ka anaana ia, a minamina ka mea nana ke kupaoau. 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 ana- ana 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 kc 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 \m i ka mea nana i lawe ka maunu i make ai kekahi. 74 Fornandcr Collection of Hazvaiiaii Folk-lore. which death to one liaijpened. When the hkeness of the ])erson who (hd the praying to death a])])eared hefore the i)riest it would be accompanied by that of the iiiaimii iirocurer, if lie was other [than the one who did the praying to death]. 4. OF PRAY TNG TO DEATH. A i)erson who was called an aiiaaiia priest was one who had vowed to strictly observe the laws of the order of ]M-iesthood, for a jierson could not learn aiiaaiia un- less he first made a i)ledge to observe the ordinances of the order. A brief explanation is perhajis necessary. A person who was learning the practice of aiiaana was warned against anger and jealousy. He who did not observe the laws of the ])riesthood was called a "remnant-eater faihaimij' ])riest/' 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 jM'iesthood. About sorcery: Sorcery was on the same footing as the anaana. onl\- differing in their callings, but the object of the two was the coveted dqath of some one. Jnaana, and hoopiopio (sorcery), w-ere 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 greatl\' to learn ana- ana!^ that the life of the king might be protected. It was the same among those who nourished roval i)ers(Miages; they were called "seekers of chiefs,"" and "]M-eservers of chiefs." 5. GODS OF THE PRIESTHOOD. Manv and innumerable were the gods belonging tti the order of priesthood, but the supreme head of the gods of the order was Uli. Before i:)erforming the works of the priesthood prayers were otYered 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 j^rofanity in olden times. If the name of the deity was blasphemed the devotees of the order felt fear- ful of its consequences. 6. OF DIVINATION. 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 fore- tell the death of some chief, thus, "A certain chief will die." IK diviner had several call- ings. He knew the defects in the i)ositions of a house or houses, and [the effect on] those who dwelt therein. .\ diviner could foretell the disjiossession of a land from one's stew- ardshi]),'" whether of an island, a district, or a division chief. \liliaiiiu, 10 cat refuse food; an epithet of reproach learn their chances under Umi, compared with Hakau's applied to aiiaami priests more tlian others. ill-treatment of them. "To qualify for defence of the king against a subtle "The tenure of office of a knuoliiki. iniisl ever have foe hy this power of fear and superstition. Wan one of uncertainty, l)eset by rival claimants to '•'Imi hiikti, literally, "lord seeker", was one who sought chiefs' favors and play upon his tickle fancies, hence the a new chief with the motive of self-betterment rather esteem of a kahuna who could foretell the comiii.u of than for rendering protective aid. Thus the priests Xu- such an event, nu and Kakohe sought out the ward of Kaolcioku to Sorcery Priesthood in Olden Times. 75 Aia a ku aku ke kahoaka o ka inea nana i anaana, c ku \m aku no auanei i inua o ke kahuna ka nica nana i lawc ka maunn. Ina nae lie niea okoa ka niea nana i lawc ka niaunu. 4. NO KA ANAANA. O ke kanaka i kapa ia he kahuna anaana, he kanaka ia i hoohiki e nialania loa i na kanawai o ka oihana kahuna. No ka niea, aole no e hiki ana i kekalii ke ao i ka anaana, ke ole oia e Iiooliiki mua e malama i na kanawai o ka oihana kahuna. ( E pono paha e hoakaka iki aku. ) Ua i)ai)a ia ka liuhu, ka opu inoino i ka mea e ao ana i ka anaana. O ka niea nialania 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 niea, o ke akua nr) e make ai, o ke akua no o ka oihana kahuna. No ka Hoopio])io. 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 kckalii 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 ilio, a he ]iaku nona iho, ma ka make e hiki niai 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 inii haku," a "he malama haku." 5. NA AKUA O KA OIHANA KAIIUNA. 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 lawelaw^e ana i na liana o ka oihana kahuna, a me ka hoomaka ana e liana, 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. Tna ua olelo ia me ka hoohiki ino ka inoa o ke akua, alaila he mea menemene loa ia i ka poe malama akua. 6. NO KK KILOKILO. Ua kapa ia ke kahuna kilokilo, he kanaka ike hohonu. He hiki i ke kanaka kilo- kilo ke hoakaka niai no na mea e hiki niai ana mahope, ina he ino, a ina he niaikai paha. He hiki no i ua kilokilo nei ke ike i ka pilikia e hiki niai 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 niai i ka make ana o kekahi alii, e like ])enei : "E make ana kekahi alii." He nui na oihana ike a ke ki- lokilo, he ike i ke ino o ke ku ana o ka hale, a mau hale ])aha, a me ka poe e noho ana maloko. Ua hiki i ke kilokilo ke hai niai i ka aina henio, ina he alii aimoku, ai okana paha, a ina he alii ai ahupuaa. 76 Fornandcr Collection of Haivaiian Folk-lore. 7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS. 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 i 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 be- cause 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." Supposing that two houses are built in line (as shown in Figure i 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 ])riest 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 i)ossessed by the owner of the higher one." But if the houses stand alike and of the same height, the diviner priest will ])ronounce 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 corresjwnding heights excejit one, which towers above the others in the rows of houses, then the jjricst 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 i)eople (those who own the lower houses)." If, however, two houses are standing in one place facing each other, the en- trance 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, liowever, refers onl}- to the owners of the houses so standing. 8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE. 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. The location. Supi)osing that a house is standing on the side of a ]M-ecipice, with the front of the house facing the clifif and its entrance is directly opposite said clifif, 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 lelcopn" location. There are two im- portant 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 preci]}ice. This location has two appellations, leleopu and liolua.^' If the diviner priest finds that the locations are improper, but discovers a way of making them favorable, then houses may be Iniilt 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 lelcopn and holua. "Leleopu, this ttrnied iinfavoraljle house situation is ''Holiuu tlie name of a sled and game tlierewith in based on the supposition that the spirits from the cliffs coasting down hill; also its runway, or path. Its appli- could leap upon and too readily enter the dwelling to cation to a house located as described might be the fear dispossess its tenants. or possibility of its sliding down the hill, though it would not apply to the next paragraph. Sorccrv Priesthood in Olden Times. 77 7. KA IKE O KE KAHUNA KILOKILO NO KE KU ANA O KA HALE A MAU HALE PAHA. Ina paha ua kukvilu ia kekahi mau hale ekoki 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 i. A), alaila e hele mai ke kahuna kilokilo a nana iho e ku ana me keia, e olelo auanei ke ka- huna: "Ua hewa ke kulana o na hale, o ka hope o ia mau hale, he hakaka mau. No- kamea, 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." .ii'.iliHi'l?, ■7,'Jl "Z m' JI"I|7«™I i'SK;' !i.'."""'V"""'"» '«"'5 ,»«lllMIUliclUMl)lUlc^r'iml llmMMHIllM/llllllliMIIWI Llelu I, A. Helu i, B. Kii I, Na hale Hawaii kukulu hewa ia : A, no ka wahi : B, no ka nui. FiGURK I, — Hawaiian houses undesirably located; A, on account of position: B. on account of size. z\ ina ]iaha ua kukulu ia kekahi mau hale, elua, ma ka lalani hookahi e like me keia kii malalo iho (Helu i, 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 ])aha 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 keia mau hale. O ka hale i kiekie o kaupoku : a o ko laknu haku no ia, a nana e hoounauna iho na kanaka," (ka poe nona ka hale haahaa). 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 ]xika 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. 8. KE KILOKILO NO KE KAHUA KAHI E KIT AI KA HALE. 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. No ke Kahua. Ina paha e ku ana kekahi hale ma ke kae o ka ])ali, a ua hoohuli ia ke alo o ua hale nei i ka i)ali, me ke kupf)no o ka ])uka komo i ua ])ali 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 keia, he lelcopu ka inoa o keia kahua ; elua mea nui i loko o keia kahua, he pau loa i ka make, a he hele aku paha ma kahi e ; alaila e lilo ana keia 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 Icleopu, a he holua. Aka ina ua ike ke kahuna kilokilo, ua ino ke kaiiua, a ua loaa kekahi kuniu e ae c maikai ai, alaila, ua pono no ke ku ka hale ma ia mau kahua. 78 Poniandcr Collection of Hawaiian I'olk-lorc. But if the front of the house is facino- towards the knoll or hill with the entrance turned towards the bluffs, the diviner ])riest will say; "The house is perfect," the reason for its perfection being on account of its front turning- towards the hill or knoll. (;. DIVINATION ON THE HOUSE TIMBER. Supposing that the appearance of the house is perfect and the location also per- fect, defects ma}' be found in the main posts, or in the end ]50sts. If faultless in all these, the imperfections may be found in the plate piece or ]ierha]is in the timbers. lO. DIVINATION ON THE ERECTION OF A HOUSE. Assuming that the posts are placed in position, the ])late 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 ])riest will say: "The house is defective; the owner will not remain long therein before he goes away." 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 be- fore he goes away, some one else becoming the occujjant thereof." But if a king be the owner of the disparted house the prediction will have no bearing;'' it only aft'ects the house of a commoner. II. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINICR. 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-])late is not cut." Of the leaning ])ost. The leaning post position is faulty on account of the crooked bulge being toward the next ]X)st. If the bulging is on the outsid? near the temporary battens that would be a little better; but the best way, in the o])inion of the diviner, is to draw out the i^ost altogether and replace it by another ])ost similar to the rest of the posts which were put up, then it will be well. Such i)osts, however, shall not be drawn out at random without referring it to the gods of the ])riesthood, 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. Of the i)late-beam. If the plate beam of a doorway is not cut, then the ]iriest 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 "nianclc" (bier). But if the plate-beam for a doorway be cut in the front (as in Figure 2 B ), then it is well. "This is on the ancient idea tliat "the king can do no wrong;" a clear recognition of one law for ruler and another for his subjects. Sorcery I'ricsthood in Olden Times. 79 A ina hoi ua kukulu ia kekahi liale ma ke kunm o kekahi ahua, a he ano j^iali, ma kekahi aoao, alaila, hookahi no loina o ia kahua me ka leleopu, a me ka holua. Aka, ina ua hoohuH ia ke alo o ka hale i luna o ke ahua a puu j^aha, me ka hoohuli ia o ka puka komo i ka pah, 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. g. KE KILOKILO ANA NO KA LAAU IIALK. Tna paha ua maikai ke kulana o ka hale, a maikai \m me ke kahua. aia kekahi hewa i ke kulana o na pou a me na kukuna paha. Ina ]«ha ua maikai ma keia mau mea a i)au, aia kekahi hewa i ka lohe lau. A i ole ia aia ma ka laau. ID. KK KILOKILO ANA NO KK KUKULU ANA O KA HALE. Ina paha ua kukulu ia na pae ])ou o ka hale a ])aa, 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." 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. II. KA HEWA O KA LAAU HALE MA KA IKE A KE KILOKILO. 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." Xo ka Pou Hio. Ua hewa ke ku ana a ka i)ou hio, no ka huli ana o ke kanahua kekee ma ka aoao o kekahi pou. Ina ma waho ke kanahua kekee, ma ka ])ili 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 pan 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 i)au na mea nona ka hale i ka make. 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 ]nika o ka paia ma ke alo, e like me ke kii malalo iho, (Helu 2, B), alaila maikai, e like me keia. Y ' w w 'Sji/ w U/ w y/ y y y V A Helu 2, A. Helu 2, B. Ku .2, Na ix)ii o ka hale Hawaii; A, e hoike ana i ka iiewa o ka kukulu ana; U, a me ka pono o na paepae. FiGUKiC 2, — Frame work of an Hawaiian house; A, showing defects in construction; V>, showinjj proix-r arrangement of supix)rts. 8o Pomander Collection of Hawaiian Folk-lore. 12. DIVINATION FOR END POSTS AND MAIN POSTS. In Numbers lo and ii i)osts and beam ])lates are fully explained. This number will treat of end ])osts and main ])osts. Defects in the position of a house als|o lie with the side posts and main posts. If the positions of the end ])Osts of a house are as in Fif^ure 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 exj^ression of the ]wsition made by the said end posts is that some of the kinj^'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 ])osts stand as in Figure 3B, the priest will then make an interiiretation of the real meaning of them. 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. 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 interpreta- tion is that those end i^osts 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 rejiresented by (s) and (w) in the diagram, their character is the same as that of the end posts adjacent to the main post. 13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION 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 ])assed 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," that being the ground intended for the building of the house, but being judged unsuitable Peleula'"^ was chosen as the best location. If it was intended that the timbers be taken back to Pe- leula, then the diviner ])riest would say that the taking back of the timbers was im- proper, and for that reason the location was called "A hole for the sand crabs."'" 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 ''The sugar rclinery referred to was the old custom streams join at Kukui ; named after a lizard goddess house, a three-story coral Iniilding which stood below who was successfully wooed by Palikca, the sacred chief Queen street, at the foot of the newly opened Smith of Koolau. street. The structure was torn down in the water-front "Sand-crah hole: As an ohiki's hole is open to all improvement of 1904. dangers, so an improper house location was termed a 'Peleula is that section of Honolulu between Xuuanu "liiii ohil;i", the building being open to attacks of sick- and Pauoa streams from Vineyard street to where the ness, or other misfortune. Sorcery Priesthood in Olden Times. 8i lau. 12. KE KILOKILO ANA NO NA KUKUNA A ME NA POUHANA. I\Ia ka helu lo a me ka helu ii, ua pau ka hoakaka ana no na ])ou a nie ka lobe A ma keia helu, no na kukuna a me ka pouhana. 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 ])ili pouhana elua. ua kue laua i ka ])ouhana. 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. No na Kukuna Pili Pouhana. () 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. 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. iii*»ni»lTtcn7rtwumi» IIMlllllllllUlllllllll*H lllHllllllU'MlnlUUHM l/Wi/niM(ii|iiMiiiiiii| Miiiiiii\iiiunilMiim JJMl iiifi(iiiiliiili/iiiiiii'(i'i'/iimi'f( nilllilli;llllllllU'llllMlllil >iUiumiiMiifilllim'n\iiiw /lUliiUiililllliniillli'liiiil'ill fi\ii)nii\(Miiiini|i|iiiiiiiMii|J ^;lvn|^.w^.:l^■llllml^^,v^M|l^ A Helu 3. A. B Helu 3. B. Kn 3, A. D. — Pou kala o ka hale Hawaii e hoike ana ka hewa o ka kiikulu ana. Figure 3. .1. B. — End poles of an Hawaiian house showing defects in construction. 13. NO KA LAWE ANA O NA LAAU HALE I KAHl E KUKULU AI. Ina ])aha 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 hoi- hoi 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 i)ela, 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 mai- Memoirs B. p. B. Museum. Vol. VI. — 6. 82 Pomander Collection of Hawaiian Folk-lore. taken back by way of Leleo to Liliha street, thence mountainvvard until Peleula on the seaward side was passed, thence to Kaalaa,'' thence ag-ain seaward to Peleula; then it would be well. 14. OF THE DIVINER PRIEST. A diviner priest was a verv sacred person and would not enter a house that he had passed judgment upon, althou,s;h 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 i)riesthood. 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. l<"or that reason the diviner ])riest is himself restricted from entering a house that he had passed judgment upon. The entry of a house by a priest. Should a diviner ]3riest enter a house and no- tice 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 an- other 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 jM^iest would soon surely die. 15. THINGS TO DO ON A CONDEMNED HOUSE. 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. Things to do. It was the duty of the diviner jiriest to cleanse the inside of the house with the fire"* of the order of the priesthood at the same time, kuapaa, iiiakaa (species of small fish), and banana ])lants were brought. The diviner priest was to prepare every- thing 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 \-irtue of the power of the god of the order of priesthood. DIVINING OMENS CY THE CLOUDS. This was one of the most ])r()found accomplishments of a diviner ])ricst because he could foresee the fortunes to be obtained in coming days, and also the death of a king and the apiM'oach of war. By the omens in the clouds could be foreseen the a|)i)roaching 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. "Kaalaa, a small tract of land, at ciitrance of Pauoa "This cleansing fire of the priest was rather the cere- valley, monies incident to the offerings which required fire in their preparation. Sorcery Priesthood in Olden Times. 83 kai, alaila, e lawe akii i ka laau nia o o Leleo a nia ke Alanui Liliha pii hou i uka, aia a hala hope i kai o Peleula, alaila, e hele aoao aku a hiki nia Kaalaa, alaila iho hou i kai a hiki i Peleula, alaila maikai. 14. NO KE KAHUNA KILOKILO. He kanaka kapu loa ke kahuna kilokilo, aole e konio iki i loko o ka hale ana i hooiloilo ai, aole nae no ka niea 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 ka- huna. Hookahi, a elua i>aha la mahope iho o kona komo ana, alaila, e make koke no, no ka mea ua i)aa ka hale i ka jnile 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. 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 ka- huna, 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 kc kahuna mua nana i hana, a hooiloilo ae, "ua hewa ka hale," alaila, e make koke auanei ua kahuna la. 15. NA MEA E HANA AI O KA HALE I HOOILOILO I A. 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. 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 ]niaa 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. NO KE KILOKILO ANA I xNA OULI 0 NA AO. 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. 84 Foniandcr Collection of llaivaiian I'olk-lorc. 16. ABOUT Till-: FURTIINE-TELLEK. Tlie fortune-teller was one of the most learned men in the order of priesthood. He was similar to the diviner priest in some res])ects, and in the relioious ceremonies of the order their duties were alike. Fortune-tellino' consisted of discerning' the character or disposition of a person, whether he he rich or poor, stinoy or benevolent, wrathful or af- fectionate, mischie\-ous or of quiet demeanor. All the characteristics of a j^erson, and all that he does the fortune-teller could reveal, exactly as he will in fact do. INTERPRETING THE CLOUD OMENS.''' Only in the evening- could the omens in the clouds be inter])reted, 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 consi)icuous and these were the evenings when those who desire might learn [thereof]. OF A FORTUNE OMEN CLOUD. 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 iM-o]:)het noticed that a cloud stood as a man in this form and if the ])arcel 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)." 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. In the same manner, if a cloud resembling a canoe or canoes was seen in the even- ing, canoes would surely appear the next day. If a cloud was in the form of an oblong or coffin-like Ijox, a cor])se would be seen the next day. FORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM. Supposing that every day was tempestuous for a long period, rainy and wind}- per- haps, then the weather prophet would look up to the stars; if they did not twinkle but re- mained 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 ob- ject in the heavens, the weather prophet's explanation about it would be the same as that of the omens of the stars. '"The services of cloud interpreters and weather tations speaks for their observing faculties. Kaopulu- prophcts, as will be seen in this division, were in fre- pulu, the prophet-priest of VVaimea, Oahu, was one of quent demand and required tlie priest to be a close the most famous, whose predictions from cloud omens weather observer to distinguish, among the forty-five of the overthrow of Kahahana by Kahckili, thougli it or more cloud-signs of their category, the omen to fit cost him his life, nevertheless, came true, the inquiry. That some became expert in their iiUerpre- Sorcery Priesthood in Olden Times. ' 8^ l6. NO KE KAHUNA NANAULI. O ke kahuna nanauli, o kekalii kanaka ike hohonu keia o ka oihana kalnina. Ua ano like no nae me ke kahuna kilokilo ma kekahi man mea, aka, nia na oihana akua o ka oihana kaliuna, ua hke 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 ana, 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 pan a kc kanaka e hana ai, ua hiki i ka nanauli ke hnike mai e like me ka ke kanaka e hana ai. 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, nia ka wa kuku o ka opua. A oia na ahiahi e ike ai ka mea makemake e ao. ^^ ^^ ^p^,^ ^y^,^^r.^u Ina paha ua ku mai kekahi ojjua me he kanaka la a he ukana ])aha 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, alalia, e olelo auanei ka nanauli. "Aole he waiwai e loaa mai ana ma ka la ajjopo," ina i ke ahiahi ka nana ana. Aka. ina penei ke ku ana o kekahi opua e like me ke kii (Helu 4, B) malalo nei, a ike ia ia ka o]nia me keia, alalia, e olelo auanei ka nanauli: "E loaa ana ka waiwai i ka la apopd. Ina aole e la we ia mai, alalia, ma kahi e hele ai, malaila no e loaa ai ka wai- wai ke hele." Ina paha ua nui loa na ojma i like ke ano me ke kii maluna ae, alalia, he la waiwai nui loa ia. /\ > < A ^ Fig. 4, A. Fig. 4. B. Kn 4. A. B. — Na opua Ouli i kaha ia e ke kupa Hawaii. Fir.i'RF. 4, A. B. — Omen Clouds as drawn by a native Hawaiian. Pela hoi, ina he waa a mau waa paha ke ano o ka opua, i ike ia ai i ke ahiahi, alalia, he waa no ka mea e hiki mai ai i kekahi la ae. Ina he holowaa ke ano o ka o])ua, he ano holowaa kupapau paha, alalia, he kupapau no ka mea e ike ia ai i kekahi la ae. KE KILOKILO ANA A KA NANAULI NO KA INO A ME KA MALIE. Ina paha he ino wale no na la a pau i kekahi manawa, he ua, a he makani i)aha, alalia, e nana ae ka nanauli i na hoku, a ina aole e amoamo mai na hoku, he kau malie wale no, alalia, 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 ke- kahi ano okoa ae paha o ka lani, alalia ua like me ka wehewehe ana a ka nanauli ma keia mea, me ka wehewehe ana i na ouli o na hoku. 86 Pomander Collection of Hazvaiian Folk-lore. 17. ONE WAY OF FORETELLING THE WIND. Supposing- that the Kona was the prevailing- wind for some time, about a month or more in duration; if the i^rophet discerned that the heads of tlie 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. FORETELLING A GREAT STORM; WINDY OR RAINY. 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 i^rophet scan- ned 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 "koiianc 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 ]irevailed." OF THE STARS. 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 koiianc board. 18. OF A TEMPEST AT SEA. A weather prophet's interpretation of the omens for a land tempest was differ- ent 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 liiiiano'" white, and the borders of heaven"' seemed to heave tumultuously, the even- ing clouds vying with each other, and the dark clouds gathered at the top of the moun- tains, 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 in- structions of the weather prophet. 19. OF THE HEALING PRIESTS. There were various classes of healing priests known in Hawaii, of different de- nominations according to their official titles, which were divided as follows : Healing '"Uiuaiw, the creamy white blossoms of the pandaiius. "'The horizon was the border of heaven to a Hawaiian. Sorcery Fricstliooil in Ohicii 'fiiiics. 87 17. KEKAHI ANO O KA KII^OKILO ANA NO KA MAKANI. Ina paha he Kona ka makani mau e pa ana i kekahi nianawa, he malama a he niau malama paha ka pa ana. A ina e nana aku ka nanauli a ike e hina ana ke ]ioo o na opua i ka hikina, akaila, e nlelo 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 i>aha. 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. KE KILOKILO ANA NO KA INO NUI ; HE MAKANI A UA PAHA. 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: "P". ino auanei. e like me ka loihi o ka malie ana, pela no ka loihi o ka manawa e ino ai." NO NA IIOKU. Ma na hoku e ike ia ai ke ano o ka ino e hiki mai ana. Tna 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. 18. KA INO MA KA MOANA. 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. 19. NO NA KAHUNA LAPAAU. 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 88 Foniaiidcr Collection of Ilaivaiian Folk-lore. 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. .SKKVICES OF A MEDICAL PRIEST. Before a medical ])riest commenced to perform his duties, he did not operate on the sick without first seeing a sign. Again, if he did not cast lots hefore he was called upon hy the friends of the sick, it was because he was already aware of it, and afterwards was apprised by the ])ersons 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 u])on 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 : " 1 have called ui^on 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 ])atient, if the medical man hap])ened 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! Vou came while I was eating, with the calabash open, there- fore the calabash disavows the illness of Punikauamoku. Go back; T will come later." Such would be the re])ly of the medical man. When the medical man arrived at the patient's place, through his being called up- on, he would not offer medicine at the outset, but in order that his operations on the pa- tient 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 ni}- drawing I would \'enture to operate on you." 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 vou had not spoken until after the oven was covered there would be no danger; while you were talking of the ])atient I was firing the oven, therefore he will surely die." This was the second of the special disclosures given to medical men. 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. JO. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATI.XC. TO MEDICAL MEN. In the foregoing section special omens were shown, but not all. in this section customary signs will be given in full. Man\- and numerous were the customary signs relating to the ])riesthood, and in those signs were indicated right and wrong, danger, fortune and need. Sorcery Priesthood in Olden Times. 8g kahuna lapaau, he kahuna paaoao. he kahuna hoonohonoho, a me ke kahuna niakani. 0 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. NA OiriAN.\ IKK A KK KAIIVNA LAPAAU. I ka hoomaka ana o ke kalnma 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 hoai- lona e mamua o ke kii ia ana mai e ka poe nana ka mai, alalia, 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 oia, a ina he mai make, ke ku nae i ua hoailona kuwaho la. Penei : Aia a kii ia mai ke kahuna lai)aau no kekahi mai, a he mai aneane pilikia loa paha, a ina i hiki mai ka mea kii ka- huna a hiki i ka hale o ke kahuna, a olelo aku, "I kii mai nei wau ia oe, e hele ae e la- paau ia Punikauamoku, ua aneane pilikia loa, he uku ])aha ka po o keia la, alalia make." 1 ka manawa a ka mea kii kahuna e olelo la no ka i^likia o ka mai, a ina e ai ana ke kahuna lapaau ia manawa, alalia e olelo auanei ke kahuna lapaau. "Aole e make, he mai no. Ina i hiki mai nei la oe, aole wau e ai ana, alalia 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 mahoi)e aku nei wau." Pela ke kahuna lapaau e olelo ai. Aia a hiki aku ke kahuna lajmau, ma kahi o ka mai mamuli o kona kii ia ana ae, alalia, 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, alalia, 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 c hana i ka mai, alaila c hana no. A ina ua ku ka hailona i ka hiki ole ke hana i ka mai, alalia, e olelo auanei ke kahuna la])aau i ka mai, me ka i aku, "Aole oe e oia ia'u, imi hou ia ua kahuna hou, ina i ku iho nei i ka'u hailona, alaila, aa wau e hana ia oe." 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 1 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 ]mha, alaila, e olelo auanei ke kahuna lai)aau, mahope iho o ka hai ia ana aku o ka mai ia ia e ka mea kii kahuna, "Ae! mai io!! Aole no e oia ia'u, ua hopo ae la wau. Ina i olelo ole mai nei oe a ])au ka unui i ke kauwewc, alaila, aole e ])ilikia. Olelo mai nei oe i ka mai, e hoaa aku ana wau i ka unui, nolaila c make io ana no." O keia ka lua o ka hoailona kuwaho a na kahuna lapaau. A ina i loaa keia mau hoailona kuwaho i ka hale, e loaa no auanei na hoailona ku- waho 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 |)ilikia i na hoailona kuwaho ma ke alanui. 20. NA HOAILONA MAA O KA OIHANA KAHUNA E PILI ANA I NA KAHUNA LAPAAU. 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, QO Poniaudcr Collection of Hazvaiian Polk-lorc. Of a canoe dream. This was one of the unfavorable signs relating to the sub- ject of healing- by some people. If a medical man thought of going to treat a patient, if he had been called u])on on the ])revious day and had resolved to go and heal the per- son 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 unfavor- able dream in the night." 'i'his was a customary sign among this people from ancient times to the present day, and it is not known when these signs will ])ass awav in the fu- ture. This omen did not i)ertain 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 iire]:)arations 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 in- tentions. 21. ANOTHER INTERPRETATION OF A CANOE DREAM. Supposing that a person was occupied in pleasant reflections without any thought of being unduly arrested, but such person was susjiected of being a criminal or an of- fender, 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 sus- pected 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 liu'ks in the day, but the night contradicts it." Supposing a person was sometimes meditating, with hopes onl}', that he had great lawful ijrivileges, thinking that he would not be condemned for the otfense 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. 22. ANOTHER VERSION OF A CANOE DREAM. 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 ex])lained. ) 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 aus])icious and beneficial, providing it related to property. 23. A FAVORABLE CANOE DREAM. 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 Sorccrx Priesthood in Olden Times. 91 ka pilikia, ka loaa a nie ka nele. O ka moe waa. O keia kekahi o na hoailona o ka niaikai ole, i ke kulana lapaau a kekahi poe e ae. Tna 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 pan ai keia mau hoailona ma keia hope aku. 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 ma- hiai, 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 ma- hope iho o kona manao ana ia mea, alaila, aole no oia e hiki no kana mea i manao ai e loaa he pomaikai nona. 21. KEKAHI ANO O KA MOEWAA. 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 ])aha, 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." 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. 22. KA HOAKAKA ANA I KEKAHI ANO O KA MOE WAA. 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. 23. KEKAHI MOE WAA WAIWAI. Ina i loaa kekahi moe waa i loko o ka moeuhane ana, ina, ua hapai maoli na lima i ka waa, a mau waa iiaha mai ka aina aku a lana i loko o ke kai, a hooili i ka 92 Pomander Collection of Hazvaiian Folk-lore. place, then the person having such a dream would ohtain some oain. This henefit from tlie 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 priest- hood. In the observance of the canoe dream the ])eople did not all agree on its inter- pretation, some believing in one thing and some in another. But to those who were fa- miliar with it, the occurrence of a canoe dream resulted in the non-fulfillment of the things greatly desired. 24. AN ADVERSE SIGN IN THE PRIESTIIOOD. 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 bv the i)riesthood, from the earliest days to the present time. 25. OF CROSSING THE HANDS IN THE r.ACK. If a medical man met one with hands crossed in the back while he was on the wav 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." Supposing that a medical man knew of a complaint, one that he knew could be cured, being within the range of his ])ossible 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 sav: "1 can not go to get the medicine." If he met that bad omen, yet with that knowl- edoe, went to get the medicine, when he returned, he would not hide the incident exper- ienced but would reveal it to the priest. \\'hen 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." 26. ANOTHER INTERPRETATION OF CROSSING THE HANDS. 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. OF A PERSON CROSSING THE HANDS TO HIMSELF. The crossing of the hands shown here is not f|uite similar to those already men- tioned. The interpretations of the omens were alike in some things and different in Sorcery Priest liood in Olden Times. 93 ukana a kcuno ka waa, alaiki o ka niea nana ka moeuhane, e k^aa ana no ia ia ka pomai- kai. Aole no e pili wale ana ka poinaikai ma keia moe waa ke ole e niaa kekahi no keia nioe uliane. Pela no i na ano hoailona a i>au i olelo ia i loko o keia moolelo no na hoailona o ka oihana kalmna. I loko o ka nialama ana o kekahi poe i ka moe waa, aole no i like ko lakou man loina. ua kaawale ka kekahi a kaawale ka kekahi poe. Aka o ka mea man i kekahi poe. o ka loaa ana o ka moe waa ma ka moe uhane ana i ka po, he nele ka liope o na mea i manao nui ia. 24. KKKAHI HOAILONA NELE O KA OIIIANA KAHUNA. 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 kuniu kanalua no ka hele ana, o ka hoi wale no kona pono. A ina hoi ua ];)alua 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 ka- nalua e hoi hou ai i ka hale. O ka opeakua. (Oia no ka o]iea ana o ke kanaka i kona mau lima ma ke kua, he opeakua ia. ) He hoailona man keia o ka oihana kahuna mai kinohi mai o keia lahui a hiki mai i keia manawa. 25. NO KA OPEAKUA. Ina e loaa ka oi)eakua 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." 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 kc alanui e o])eakua 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 nieia 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." 26. KEKAHI ANO O KA OPEAKUA. 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. KA OPEAKUA 0 KE KANAKA NONA IIIO. Aole i like loa ke ano o keia opeakua, me ka o])eakua i olelo mua ia. O ka nana 94 Pomander Collection of Hazvaiian Folk-lore. others. There were, however, two particular circumstances to which this crossing of the hands apphed ; it appertained either to privation, or to the affliction of the person cross- ing- 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 guiltv for the offense that you were complained of, because there was no cause for your crossing your hands behind yovu" 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 hap- pened through himself while on his way, then \'indication would not be obtained by him, because the omen stood for condemnation. ANOTHER FORM OF CROSSING THE HANDS. 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 cross- ing the hands, old age was accounted as the cause of such act. It was not ap]ilicable 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 ])riesthood. It is the same with other things of like nature. 2y. OF A ONE-EYED PERSON. 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 i;)erson thought that he had a profit, a great i^rivilege perhaps for himself, by traveling, or else in some way he had reason to hoi^e, 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 profiit 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 perhajis, then the augury of adversity would not ap]:)ly in that case, because the end of want had passed by; ill luck had van- ished. As the signs were related to all profitable callings so was this knowledge related to the signs of the order of the priesthood. 28. CALLING FROM BEHIND. This also was a recognized omen of the order of the jiriesthood relating to un- fa\'orable 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 i)erson from behind, then the ])riest would say: "It is unfavorable, and no bencfil will be (il)taine(l, l)ecause of the call from behind." If a person was go- ing where he thought he would obtain a blessing or a great benefit, if he was not called from behind, his tri]) was considered well and beneficial. Sorcery Priesthood in Olden Times. 95 ana nae i na ouli, ua like nia kekahi mau niea, aole like nia kekahi mau niea. Elua nae ano o ka pili ana o keia opeakua ; o ka pili i ka nele i ka poniaikai, a o ka pili i ka pilikia o ka niea nona ka opeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ike o ka oihana- kahuna penei : Ina e hele ana kekalii 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 oihana- kahuna, "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 hoojjii, 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. KEKAHI AND O KA OPEAKUA. 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 oi)eakua ma ka hoailona o ka oihanakahuna, ua pili no ia opeakua no kona maluhiluhi i ka pali. A ina he elemakidc a JuaJiinc paha ka mea i ikeia e opeakua ana nona iho, alaila, no kona eleiiiakule 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 maiiuai ka mea i opeakua alaila no kona maimai no ia opeakua ana, aole e i^ili ia no ko ka oihanakahuna hoailona. I'ela no i na mea like a i^au. 27. NO KA MAKAPAA. 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 ])omaikai kona nia ka hele ana, a he pono nui jiaha nona, a i ole, ua manao- lana wale aku ma kekahi ano e ae paha. A ina e loaa ia ia kekahi kanaka niakapaa ma ke alanui ma ia hele ana, alaila e olelo auanei ke kahuna, "Aole c hiki ke hele ma kahi i manaolana ai, aole e loaa he poniaikai nui nona, no ka mea, ua halawai me ka niakapaa." A ina i palua ka loaa ana o ka niakapaa 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. 28. NO KE KAIIEA KUAIA. O keia kekahi hoailona ike i> ka oihanakahuna e pili ana i ka nioewaa a me na hoailona e ae i hoakakaia ma na lielu mua. Tna he manaolana nui loa ko kekahi kanaka he ])ono nui kona ma kona hele ana e like nie kana mea i noonoo mua ai, a ina i ka- heaia mai e kekahi niahope, alaila, e olelo auanei ke kahuna, "O ka nioewaa iho la no ia, aole e loaa ke hele, no ka mea, ua kahea ia niahope." 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 niahope mai alaila, ua niaikai ia hele ana, a waiwai no hoi. c/b Vornandcr Collection of Ilazvaiian Folk-lore. PRECAUTIONS AGAINST BEING CALLED FROM BEHIND. On Starting- to make his intended trip, with the liope of obtainino- a great blessing he sliould first ])lan with care to i)revent his being called from behind. He should do thus : \Mien 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 desti- nation, 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. 29. OF MEETING A HUNCHBACK. Meeting a hunchback on the road was one of the omens of the priesthood indicat- ing destitution and want. If a ])erson was going to where he expected to obtain a great blessing or a benefit, if he met a hunchback on that tri]) the priest would say: "This is a most unfortunate trij); better return; nothing will be gained by going on because an unlucky hunchback was in the road." The hunchback met with on such a trij) was called a lialiaihia hunchback. But should two or more hunchbacks be encountered by a person on such tri])s then the unlucky spell ceased. To some, however, the spell continued : all those who observed the auguries of this nature did not exactly agree. 30. OF STANDING AKIMBO. This sign of standing akimbo was the resting of the two hands on hips on the right and left side of a i)ersnn. 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 im- mediately be aroused and he would be driven away, because the ill luck ( losses ) by such act would fall ui)on the owners of the gambling joint. ,y. (iOING FORWARD AND THEN TURNING BACK. If a person thought of going to a jilace 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 ho]:)ed for. This was one of the omens of the order of priesthood among this peo])lc from the earliest days to the present. 32. STUBBING one's TOES. This was one of the principal signs of all the recognized omens of the order of priesthood, and a common occurrence, for if a ])erson thought to go where he had in- tended, 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 rec- ord. Sorccrv Priesthood in Old en Times. 97 KA MEA E PONO AI O KA HELE ANA I OLE E KAHEA KUAIA. I ka hoomaka ana o kekahi e hele i kana wahi i inanao ai e liele, no ka nianao ana he pono nui a poniaikai lioi kona nia ia hele ana e noonoo niua oia maniua o kona hele i ole oia e kahea ia mai mahope, me ka makaala no hoi. Penei oia e liana 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, alalia, 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, alalia 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, alalia, he huakai paoa no ia. 29. KA HALAWAI ANA ME KE KUAPUU. O ka halawai ana me ke kuapuu nia ke alanui, oia kekahi hoailona o ka oihanaka- huna no ka ])aoa (ncle). Ina e hele ana kekahi ma kahi ana i manao ai he i)ono nui, a he poniaikai hoi, a ina e halawai me ke kuapuu ma ia hele ana. alaila, c olelo auanei ke kahuna: "He huakai paoa loa keia, e pono ke hoi. aole loaa ke hele. no ka mea. he moewaa (kua])uu) ko ke alanui." A o ke kuapuu i loaa ma ia hele ana. ua kapaia; "he kuajniu hahailua." Aka ina paha he elua a oi aku na kuapuu i halawai me kekahi kanaka ma ia hele ana. alaila, ua ])au ka paoa. I kekahi poe nae. a i kekahi poe, e man ana no ka ])aoa. Aole no he like loa o na kanaka malama i na hoailona ike o keia ano. 30. NO KA IIOOKUAKII ANA 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 ]Mli no no ka aha lealea ])ili waiwai kekahi e like me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha, ])ahee, a olohu ])aha. Ina ua ike ia kekahi mea e hookuakii ana. alaila. e huhu koke auanei ka poe nana ka aha i)ili waiwai, a o ke kipaku koke no ia; no ka mea, e ili mai auanei ka ]jaoa (nele) oia hookuakii ana nialuna o ka poe nana ka aha pili waiwai. 31. NO KA HELE ANA I MUA A IIOI UOU I HOPE. Ina i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao ana c loaa ka pomaikai a me kona pono ma ia nianao ana e hele ; a i ka hoomaka ana e hele a hala ke- kahi man 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 ac paha: alaila, aole no e loaa ana kana mea i manaolana ai maniua. O keia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui mai kinohi mai a hiki i keia manawa. 32. NO KE KUIA O KA WAWAE. O keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a he hoai- lona maa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i manat) 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. Memoirs B. P. B. Museum, Vol. VI. — 7. f)8 Fornander Collection of Hatvaiian Folk-lore. OF INFLAMED EYES. This was one of the signs which had similar interi)retation with that of a hunch- back 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 bless- ings. All the blemishes of a person like this sign, were regular auguries of the order of priesthood. OF A DEFORMED FOOT. The interpretation of this was the same as the sore-eyed. If a person with a de- formed foot was met with on the road it was a sign of failure, according to the order of priesthood. 33. OF THE RAINBOW AND THE RAIN. 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. Supposing that a person or persons were brought as criminals or ofifenders, and therefore he or they expected that they would be condemned for the comijlaint 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 oft'ender had hopes only that he had a good claim and right, and that he would not be condenmed 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. 34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN. From the viewiwint 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 ])atient was being talked about, it was well, and the medical priest promptly showed a willingness to go and ad- minister [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 i^riest- hood ; 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. If a medical i)riest 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, interjjreting a mourning for the patient." Those who were accustomed to this augur\- of the order of priesthood would not call upon a medical ])riest 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. 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 Sorcery Priesthood in Olden Times. 99 NO KA MAKOLE. O keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka ma- kapaa. No ka mea, ina e halawai ana ka mea e hele ana me ka kanaka makole, aole no he pono a he poniaikai e loaa i kekalii ma ia hele ana, ina o ka ])omaikai a me kona pono kana i manao ai. O na ano kina a pan o ke kanaka c like ana me keia hoailona, he hoai- lona mau no ia no ka oihanakahuna. NO KA WAWAE KUKUE. Ua like i)u ka wehewehe ana o keia hoailona me ka makole. Ina na halawai mai ke kukue ma ke alanni, alaila, he hoailona no ia no ka nele e pili ana i ka oihanakahnna. 33. NO KE ANUENUE A ME KA UA. O keia mau hoailona mau keia o ka oihanakahuna, e pili ana i ka nele, a me ka loaa, i ka ])ono a me ka pnmaikai, no ka mea, i ka mea maa o kekahi ])oe, he hoailona no ka nele keia mau hoailona, a ma ke kulana hoi a kekahi poe, he hoailona no ka ])omaikai. 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 hoa- hewa ia ana ia a o lakou paha, ma ia mea i hoopii wale ia aku ai. A i ka hele ana, a hala- wai me ka ua ma ke alanui, a i ole he anuenue jiaha, 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 manao- lana 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 i^aha 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. 34. KEKAHI ANO O KE ANUENUE A ME KA UA. 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 ])oe kahuna lapaau, he mea hewa ka ua, no ke kulana mai e like me keia. 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 la- paau: "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 kfi 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. 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 la- paau no kekahi mai: "R hoi oe, apopo wan hele aku. Ina i haule ia e ka ua i keia po. 100 Pomander Collection of Hawaiian Polk-lorc. will come tomorrow. If it rains tonight, there is indeed a comjjlaint and I will come in the morning; if it does not rain tonight I will not come." Thus one medical priest would sav providing it was calm at the time that he was talking before instructing the messenger. Another medical ])riest would reply, if it was raining at the time that he was called ui)on to visit a patient: "You go back: tomorrow I will come. If a calm prevails throughout this night without rain then 1 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. 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. OF THE RAlNliOW. The rainbow was sometimes called "inakalc."" 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 un- favorable if it did not meet the occasion. This is the re])ly a medical priest would make if called ujion to come and minister unto a patient: "I will not come today, but you go home and watch this night: if the nia- kolc (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 ctmie." 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 ])riesthood mentioned in this account were either for good or evil and such like. 35. OF THE EXCREMENTS. 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 en- dowed with the i)riesthood. 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 ])lace as he had hoped, and while on the way he came across this sign, then it would be p\nm 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 ajiply to a person expecting to receive that which he ho])ed for in another island, or different district, but to the neighboring places only. 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 guiltv. On the other hand, if a jjerson who al- -Makole, a term usually given to a person with inflamed eyes. Its application to tlie rainbow lias refer- ence to its flaming color. Kualii. on one occasion, was called a "iiuiholc" for his lirilliant robes. Sorcery Priesthood in Olden Times. ipi alaila ua mai, kakahiaka wau hele aku. A ina i kiohia nle e ka ua i keia po, aole wan e hiki aku." Pela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no ia ma- nawa ana e kamailio la, niamua o kana kauoha ana i ka niea kii kahuna. A penei e olelo ai kekahi kahuna lapaau, ina he ua ka nianawa 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 niau no ka ua a ao, aole wau c hiki aku." Pela e olelo ai kekahi man kahuna mamua o kona hele ana e nana i ka mai, a e liana paha. 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. NO KE ANUENUE. 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 ka- huna, "he maikai ke anueanue", 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. 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 ])io 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 ])o, alaila ua hooleia ka'u hana." Xolaila, o na hoailona a i>au o ka oihanakahuna i oleloia i loko o keia moolelo, he maikai, a he ino, a pela aku. 35. NO KA IIANALEPO ANA. 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 ])aha 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 lajraau i kekahi mai, no ka mea, ua ku keia hoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he ])ono nui kona, a he pomaikai paha ma kahi e, me ka manao ana he ])ono, 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 maoiio])o auanei ia ia, aole e hookoia ana kona manaolana, no ka mea, ua loaa niua 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 ]:)aha ; aka ua pili no no kahi kokoke. 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 jni'a hanalepo oia ma ke alanui, alaila, e manao auanei oia aole e hewa ana. A ina hoi, he pono wale Ip2 I'oniandcr Collection of Hawaiian Folk-lore. ways 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 f a\'oraljle so was this one. 36. OF BANANAS. This was one of the signs which indicated denial of benefits and great blessings of some peoi)le, 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 ba- nana. 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: 'Tf 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." 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. TO PREVENT ILL LUCK FROM liANANAS. 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. 37. OF A BANANA DREAM. 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 approval"'' of it could be obtained. The banana dream. This was bananas seen in a dream at night, or day, the re- sult 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 ])anana dream was had in llu- night, then it was useless to go; no good or benefit would be obtained by such venture becatise he had a banana dream. And this was what some declared of this dream: "I can not go because I ha^ interested party would naturally vvish to confer with the omen uUerpretcr, so sen