Fornander collection of Hawaiian antiquities and folk-lore, Volume 3 (of 3)

by Unknown

Thos. G. Thrum, Editor. [[2]]

[[Contents]]

Concerning Ancient Religious Ceremonies.	No Na Oihana Kahuna Kahiko. Na Kamakau o Kaawaloa.
Relating to the Development of the Royal Child in its Mother’s Womb.	NO KA HOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE.
The mother being faint from unpleasant sensations, and groaning at the time, withoutappetite for food, they (the attendants) sought to ascertain her cravings. Then certainwomen came to her and asked, “What sort of illness have you that you hide yourself?”She said to them, “I do not know; (I am) simply languid.” The women then said to her,“Let’s see; we will examine you.” She took off her garment and they examined her bodywhile one of the women took hold of and felt of her breasts, which, on releasing thehand, they observed the contraction of the nipples of her breasts, and exclaimed,“You probably have a child; you are likely pregnant with one; tell us.” One of thewomen 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 lastmenstruated?” “Two, since my menses period has passed.” One of the women asked her,“What do you crave to eat?” “There is nothing that I long for. I try hard to eat.”	Kaahe iho la kona makuahine i ka iloli mai nu iho la ia ia manawa, ono ole ae la kanaai, a me kana ia, imi iho la kana mea ono. Alaila hele mai la kekahi poe wahine iona la, i aku la: “Heaha ke ano o kou mai e nalo nei oe?” Hai aku la ia ia lakou: “Heaha la, he luhi wale mai no.” I aku la ua poe wahine la ia ia: “I nana oe, e nanaaku 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 waiunana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona waiu, koho aku la lakouia 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.” Ninaupakahi aku la ia ia: “Ahia la malama ou i noho ia aohe kahe?” “Alua ae nei ua halaae nei ko’u mau po kahe.” I aku la kekahi wahine ia ia: “Heaha kau mea ono?” Olelomai la kela ia lakou: “Aole loa a’u mea ono, he hooikaika wale no i ka ai.”
On the third or the fourth month her pregnancy became more evident, and she realizedthe truth of what the women had told her. And when it was certain that she was insuch a condition she was placed under careful restrictions; she was restrained fromeating food from any and every one if offered her. She must not eat fish salted byothers; she must not eat white fish, the aku, the opelu, or the mullet. She must not eat a brown-colored dog; she must not gird herself witha glittering skirt (pa-u). She was not to wear old garments; she was not to dwell in an old house; that wasstrictly forbidden. Such was the manner of the teachings of the false deities.	A hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana keiki, hoapono ihola ia i ua poe wahine la i olelo mai ai ia ia. Alaila oia ike aku ua hapai a hoonohoia’ela oia iloko o ka palama; kapu loa aku la ua wahine la aole ia e ai i ka ai a haike haawi aku ia ia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia eai i ka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio ii, aoleia e kakua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko, aole ia e noho i kahale kahiko, he kapu loa ia, o ke ano keia ou ua mau akua wahahee nei.
The child was thus carefully safeguarded lest the people and the chiefs sought tokill it in its mother’s womb. A man of evil designs, if seen around such places, wouldbe taken before the king who commanded him to be killed. Such a place was strictlytabooed. No woman nor man of evil intentions was to traverse there, because they hadgreat faith in the teachings of the false deities, and that was why a woman with achild in her womb was kept strictly guarded.	I malamaia no ke keiki no ka manao nui o na kanaka a me na ’lii e make ua keiki lailoko o ka opu o kona makuahine, hele aku la ke kanaka ai mea inoino malaila, ikeia ’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 hikiaku kekahi kanaka ai mea inoino malaila; no ka mea ua paulele lakou i ka manao nuii ua mau akua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana keikiiloko o kona opu.
The people firmly believed that the child would be killed because of the anger ofthe 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 andpoison deities, the gods of the night and the fire (Hiiaka’s gods.) All these werewhat the people faithfully worshiped, being completely deceived in their mind.	I ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau akua wahaheenei, he manao io no ko lakou e make ke keiki iloko o ka opu i ka huhu mai o ua mauakua laau nei a me na akua hulumanu, a me na akua moo, a me na akua kalaipahoa a mena akua kapo, a me na akua Hiiaka, o keia mau mea a pau ka ka poe kanaka i hoomanaaku ai i ua mau akua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wahaheemaloko o lakou.
In consideration of these things the people of all the land praised its (the child’s)name, the father commanding the people to “dance in honor of my child, all ye menand all ye chiefs.” Thus the various dances were performed; such as the laau, pahu, [[4]]puniu, pailani, pahua, apiki, alaapapa[1] with great rejoicings; and name songs in honor of the child were composed and givento bards who went from place to place singing them, so that the people throughoutthe land might know them. All of the people greatly rejoiced, and whoever did notjoin therein was condemned and was termed a know-nothing.[2]	A mahope 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 pauloa, a me na ’lii a pau;” a hula iho la ka hula ka laau, a me ka hula pahu, a me [[5]]ka hula puniu, a me ka hula pailani, a me ka hula pahua, a me ka hula apiki, a meka hula alaapapa, a me ke olioli lea nui loa. Alaila haku iho la na mele, he inoano ua keiki la. A holo ae la na mele, alaila haawi aku la i na kanaka akamai i keoli, a na lakou e lawe hele ka inoa o ua keiki la ma kau hale i kaulana ai i ka wahao na kanaka, laha aku la ia mau mea a pau loa i kela wahi keia wahi. Hiilani nui loaae la lakou a pau loa, o ka mea hiilani ole aku, au hoohewa ia oia, he waha pala konainoa.
After all these things when the time of birth nears the inaina[3] 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.	A mahope iho o keia mau mea a pau, puni ae la ka malama hemo mai la ka inaina he meaia e pili ana me ke keiki, he hoailona no kona puka ana mai iwaho, hele mai la nakahuna nui a me ke akua hulumanu, pule aku la lakou i ke akua wahahee, a kani ihola ka pahu, pule mai la ka pule liilii ma kahi e, e hoomana mai ana i ua keiki la.
As the child approaches the birth, the mother laboring for a day, or perhaps for twodays, the incantations become general. Great reverence was shown these false gods,and those having pebble gods,[4] or shark gods, or unihipili’s[5] (ancestral gods), or fire (Pele) gods worshiping them accordingly; and those whoentreated for a position presented their petitions, and so did those of sincere[6] prayers. If an ordinary man and an ordinary woman came with their false deities (images)held above them, prophesying before the chiefs and the people, falsely claiming thatthey were possessed,[7] because of the spirit of prophecy resting upon them; thus they declared before thechiefs and all the people, saying: “Your child is born; your wife will not die”, peopleat a distance would inquire, “What did they say?” Those who heard them plainly toldthe others that the gods who were in possession of those two told the king that hiswife would not die.	Alaila hookohi mai la i hemo mai, a po poakahi paha, a poalua paha, nui loa mai laka hoomana ana a ua akua Opea ’la, o ka mea akua iliili ua hoomana ia, o ka mea akuamano ua hoomana ia, o ka mea akua unihipili ua hoomana ia, o ka mea akua Pele ua hoomanaia, o ka mea pule kulana ua hoomana ia i kana pule, a o ka mea pule palo ua hoomanaia i kana pule, a o kekahi kanaka maoli no, a me kekahi wahine maoli no, ua hele mailaua me ko laua mau akua wahahee iluna iho o laua, e wanana aku imua o na ’lii a ona kanaka, ua uluhia laua e ka eepa wahahee iluna o laua, hoike aku la laua i ka lauamau wanana imua o na ’lii a me na kanaka a pau loa. I aku la, “Ua hanau ko keiki,aole e make ko wahine.” Ninau mai la na kanaka ma kahi e aku, “pehea ka olelo anaa ku a noho?” Hai aku la ka poe i lohe maopopo i lohe lakou ua i ae la na akua ilunao laua, “aole e make ko wahine,” pela ka olelo ana aku a ua mau akua la, i ke alii.
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 wealthythese gods did not come to talk to you; they did not come in bygone times when wewere poor. But when we have become prosperous they come hither to talk to you. Donot listen to them; just hearken unto my words and offer a pig in the temple to yourmale deity, and a girdle to your female deity.”	Olelo ae la ke kahuna nui i ke alii, i aku la: “E, mai hoolohe aku oe i ka olelo maia na akua liilii, e hoolohe mai oe i ka’u olelo, o kuu olelo keia ia oe, mai ko wailihune mai, a waiwai a’e nei oe, a, hele mai nei keia mau akua e olelo mai ia oe,aole i olelo kahiko mai keia mau akua i ko kaua manawa waiwai ole, a waiwai ae neikaua, 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 nako akua kane a i malo hoi i ko akua wahine.”
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).[8] The people and the chiefs praised because of the propriety of sacrificing the pigto the deity. The same ceremonies were accorded the female deity when the travailwas over and the child was born, a great royal child, Wakea by name. [[6]]This was the royal procedure of ancient time, that when he was born he was taken beforethe deity in the presence of the priests. A priest waved the bambu with which theumbilical 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,[9] whereat the priest declared, “This is a rich child.”	A lawe aku la ka puaa i ke akua, kaumaha aku la ke kahuna i ka puaa i ke akua: “Eke akua, eia ka puaa la e ola i ko pulapula, a me ko kukuoloa,” a haule iho la kaua. Hiilani ae la na kanaka a me na ’lii i ka maikai o ka hoomoe ana o ka puaa i keakua, pela no hoi ke akua wahine, a ili iho la ke kua koko, a hanau mai la ua keikila he keiki alii nui, o Wakea ka inoa, o ke kumu alii keia o Waloa; a puka mai laiwaho, kaawale ae la ia, lawe [[7]]ia aku la imua o ke alo o ke akua, a me ke alo o na kahuna, hoali ae la ke kahunai ka ohe e oki ai o ka piko. Hikii iho la ke kahuna i ke ako lau i ka piko o ua keikila, pule iho la ke kahuna a pau, o oki ke kahuna i ka piko, a moku ae la ka piko oua keiki la, a kahe mai la ke koko noloko mai o ka piko o ua keiki la, i ae la kekahuna: “He keiki waiwai keia.”
After the king and all the people heard this the king chose certain suitable personsto rear the young chief, close relatives of his mother, of royal descent. Then thechild was placed in strict seclusion—a most sacred place—so sacred that a person whoate pig or coconut, or any unclean or filthy food, or those whose garments were greasywith the oil of the coconut were not allowed there. The child was not to eat out ofany old vessel which formerly contained anything filthy; it was strictly forbidden.If a man ate pork he must die. If any woman in care of such child should eat offensivefood she should die. Thus were the chiefs and the people held in fear by the falsegods 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 becircumcised.” “Yes, if you think so,” she replied. Then the king said, “Some one gotell the priest and see what he has to say.” And when the priest arrived in the presenceof the king, he (the king) asked him: “What would you advise? Say something regardingthe circumcision of my child.” The priest replied, “Yes, circumcise him; he has grownso that he can slaughter a pig.[10]” (Lit., the pig is killed).	A lohe ae la ke alii a me na kanaka a pau loa, alaila wae iho la ke alii i mau kanakapono nana e hanai ua alii la, he mau kanaka io pono no kona makuakane, he iwikuamoo;alaila hahao ia ae la ua keiki nei iloko o kona palama, he wahi kapu loa ia, aolee hele aku ka mea ai puaa malaila, a me ka mea ai niu, a me ka mea ai mea inoino apau loa, a me ka pau hinuhinu i ka niu, aole hoi e ai ua keiki la i ka ipu kahikoi hahao ia i ka mea inoino, he mea kapu loa no ia, ina e ai kekahi kanaka i ka puaaina ua make ia, ina e ai kekahi wahine i ua keiki la i ai la ia i ka mea inoino emake no ia. Pela na ’lii a me na kanaka i makau ai i ua mau akua wahahee nei, i olamai ua keiki la, a hanai ia iho la ua keiki nei a nui ae la; alaila olelo iho la konamau makua i aku la ka makuakane i kana wahine: “E kahe paha ka ule o ke keiki a kaua,ae paha ina no ia oe.” Alaila i ae la ke alii, e hahai aku kekahi i ke kahuna, e olelomai i kana pono. A hiki mai la ke kahuna 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.” I aku la ke kahuna:“Ae, e kahe, ua nui loa ia, ua make ka puaa.”
The priest afterward prepared for the services, first seeking the auguries of circumcisingthe child. He advised the king to procure a great number 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 becomerich take care of me.”	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. I aku la ke kahuna i ke alii: “I ilio a nuiloa.” 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 lake kahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua kahuna 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 waiwaioe mahope aku, a i waiwai oe e nana hoi oe ia’u.”
The next night the priest laid himself at the door-sill,[11] a custom of the priest’s on occasions of services rendered for royalty. The nextday the child was brought before the priest and in the presence of the deity. He (thechild) sat on a certain man who held him firmly. The priest stood up waving the bambu,and offered the deity a prayer, saying: “O God, look down upon your offspring, whosenight auguries are auspicious.” After that the priest sat down and continued in supplicationto the god.	A po hou iho la hoomoe iho la ke kahuna i ka po i ka lapauila 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 aloo ke akua, a noho iho la ia iluna o kekahi kanaka, a paa ia iho la ia, a ku ae lake 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 nohoiho la ke kahuna ilalo pule aku la i ke akua.
After the prayer had ended a certain man circumcised the child, whereupon the lightningsflashed, thunder roared, and the rains fell, the priest exclaiming, “This child willbecome 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 greatservice to the prince—the priest solemnized the supplementary division of his prayer,in fulfillment of the duties of his office. The priest thus sought the good fortune[[8]]of the prince, and laid his hands upon him, after which the prince entered the sacredhouse called the temple of purification. (Kukoae),[12] then ate of the pig.	A pau ae la ka pule kahe iho la kekahi kanaka i ka ule o ua keiki la, a kui iho laka hekili, olapa mai ka uila, a haule iho la ka ua, kapa ae la ke kahuna: “E, he keikiwaiwai keia.” I aku la ke kahuna i ua keiki alii la: “E, i ku aku oe i ka moku, eai okana ko’u.” A pau ae la ia mau mea a mahope iho oihana nui iho la ua kahuna lai 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 [[9]]ke kahuna i ke alii, a pau ae la ia, palima iho la ke kahuna i ke alii, a pau ae laia, a kapu iho la ke alii i ke kukoae, ka inoa o ka heiau, alaila ai iho la ke aliii ka puaa.
After all these things ended the king set out to cut wood and collect material forthatching a great temple, and March was the month in which the temple was to be dedicated.It might perhaps be consecrated in the month of April, or perhaps in the month ofMay. These were the three months designated from ancient time; the service could notbe performed in any other month. It rested with the king for the month of temple dedication.	A pau ae la ia a mahope iho la o ia mau mea, moku laau nui iho la ke alii i ka ohiako,he luakini i o Nana paha ka malama e kapu ai ua luakini nei, i o Welo paha ka malamae kapu ai ua luakini nei, aka i o Ikiki paha ka malama e kapu ai ua luakini nei, ona kukane keia ekolu mai ka wa kahiko mai, aole e pono i ka malama e ae. Aia no ika ke alii malama e makemake ai e kapu ka luakini.
When the time of the dedication arrived, the king held a consultation with all thepriests; first, the priest of the order of Ku; second, that of the order of Lono;third, he who precedes the king; fourth, the kualaea priest;[13] fifth, the priest of the ohia god (haku ohia); sixth, the priest of human sacrifice; seventh, the hono priest; eighth, the kahalaalaea[14] priest and the priest of kahaleopapa (House of Papa), to whom was given the power to release the temple restrictions.	A hiki ae la i ka wa e kapu ai ua luakini la ahaolelo iho la ke alii me ka poe kahunaa pau, o ke kahuna mookuakahi, a o ke kahuna moolonoalua, a o ke kahuna helehonuaakolu, a o ke kahuna kualaea ana, a o ke kahuna hakuohia alima, a o ke kahuna kakapauluaaono, a o ke kahuna hono ahiku, a o ke kahuna kahalaalaea awalu, a o ke kahuna iaia ka hale o Papa ia ia ka hoonoa ana o ua luakini nei.
After the king and the priest had come to a decision, and the day for the dedicationof the temple was near, the king spoke to the kahalaalaea priest, saying: “Be prepared to go into sanctity, with your ordinances and your methods,and if it is favorable let me know.” The kahalaalaea priest went into sanctity on the night of Kane,[15] 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; thesewere 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 kahalaalaea priest. The priest then performed the duties of his office. A certain man placedon his (the man’s) head a covering of ancient human hair, a custom of his ancestorswhich was transmitted to him, and a duty also belonging to the temple, the priestpraying meanwhile. The king reached the alaea image where the basin of colored earth stood before the priest, this being the deitywith a white covering to make its impressiveness as a god more effective.	A holo ae la ka olelo ana a ke alii a me ka poe kahuna, a kokoke aku la i ka wa ekapu 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 mai ia’u,” a i o Kane kapu iho lake kahuna kahalaalaea i ke ahiahi i o Kane, a hoomakaukau iho la ia i keia po, a puleaku la ia i keia po, a ao ae la i o Lono ku iho la ka ipuwai alaea, he oihana no nake kahuna, a o na wawae keia o ka luakini. A ao ae la i o Mauli hele aku la ke aliia me na kanaka a nui loa, e hoolohe i ka olelo a ke kahuna kahalaalaea i kakahiakai o Mauli, a hana mai la ua kahuna i kana oihana, pulou iho la kekahi kanaka i kalauoho 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 kahunai ka hiki ana aku a ke alii, i ke akua alaea, a ku iho la ka ipu wai alaea ma ke aloo ke kahuna, o ke akua ia a uwahi ia aku waho i ka mea keokeo, i akaka i kona akuaana.
After these things the man who had the covering of ancient hair stood up, while themultitude remained seated. This man stood up with sharpened spears, shaking them beforethe eyes of the people. He made the people shut their eyes, with the sharpened spears,not however piercing them. He looked with threatening eyes upon the people, terrorizingthem thus: “Take care, take care (hekue, hekue) or you will be struck by the spear of Pueo!” That was the way these people actedto make profit for themselves. After this the king commanded a tribute master: “Goyou and proclaim the coming of my god, and prepare its way. The landlord whose highwayis not prepared for my god shall be dismissed; but if the highway of my god be cleanhe shall not be dismissed. Tell them to clear well the highway of my god. Tell themto bring tributes unto my god; and if they do not pay tribute to my god I shall dismissthem. Thus shall you command them.” And the tribute master went forth from the king,proclaiming as he went unto the overseers of all the lands. And they heard the king’smessage unto them.[[10]]	A mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka papale o ka lauohoo ka poe kahiko, a noho ae la na kanaka a nui loa, a ku ae la kela iluna me na iheoioi, a hoolulu aku la imua o ke alo o na kanaka a hoopoipoi aku la ia i ka maka ona kanaka i ka ihe oioi aole nae i o aku ia lakou, a hoaa aku la i kona mau maka imuao na kanaka, a hooweliweli aku la ia penei: “Hekue, hekue, e ku auanei i ka ihe apueo;” pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia, auhau ae lake alii i ka lunaauhau, e hele oe e olelo aku i konohiki, e ia aku, e waele i ke alanuio kuu akua e hemo ia, aka i waele i ke alanui o kuu akua aole oia e hemo, e i akuoe, a waele a maikai ke alanui o kuu akua e olelo aku oe ia lakou: “E, e hookupu mailakou i kuu akua, aka i hookupu ole mai lakou i kuu akua, e pau 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 akula, a olelo hele aku la i ke konohiki, o ka aina a pau loa, a lohe iho la lakou ika ke alii olelo ia lakou.[[11]]
Then the alaea god went forth with four flags preceding and four flags following him. A man reverentlypreceded the alaea god. No person, pig, nor dog should come in the front; no fires should be lighted,these things being strictly prohibited. When the alaea image arrived at the place for the pig services, the puaa-kukui,[16] (blocks of kukui wood with markings to resemble swine features for sacrifice), were prepared, andmarked with the red earth by the priest, who offered a prayer, after which the peoplecame bringing their tributes of pigs, foodstuffs, feathers and cloths, each land insuccessive order.	Alaila hele aku la ua akua alaea nei, eha lepa mamua, a eha hoi lepa mahope, a hoanoaku la kekahi kanaka mamua 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 akula ua akua alaea nei i ke ohi puaa, a hana iho la i ka puaa kukui a kakau iho la kekahuna i ka alaea iluna o ka puaa kukui, a pule iho la ke kahuna, a pau ae la ia anoa ae la ka pule, hele mai la na kanaka me ka puaa, me ka ai, me ka hulu, me ke kapa,a hookupu iho la lakou, pela no hoi ia aina aku a me ia aina aku a pau loa.
And in the evening of the 29th, the king and the priest secretly buried[17] the remains of certain things used in the service, a minor duty performed by thepriest in the temple. On the 30th, the priest sprinkled the sacred water, for thesanctification of the temple which was such that the king was restricted from eatingthe pig; he extended the restriction to the night of the 30th, and to all the chiefsand many people. The priests and chiefs in great numbers offered prayers and praisesbefore the wooden idols and the feather-gods. After the prayers the king offered pigsacrifice, calling upon the deities thus: “O Kunuiakea,[18] O Lononuiakea, O Kanenuiakea, O Kanaloanuiakea, my gods, come ye all; here is thepig, a live pig; let me be saved by you, my gods. Here is your pig, your banana andyour coconut; save all the chiefs and all the people. Listen to my beseeching untoyou all, my gods. Seek out a sinful man and sacrifice him. Keep a righteous man anduse him well. Bless my land and preserve the people.”	A ahiahi iho la i o Mauli, lupa haalele iho la ke alii a me ke kahuna, he loina liiliina ke kahuna no ka luakini, a i ae la i o Muku pi ae la ke kahuna i ka wai kapu aela, no ke kapu ana i ka luakini a me ke alii i ka puaa. A ahiahi iho la kapu iho lake alii i ke ahiahi i o Muku, a me na ’lii a pau loa, a me na kanaka a nui loa, apule aku la na kahuna he nui loa, a me na ’lii a nui loa, a hiilani aku la lakou imuai ke alo o ke akua laau, a me na akua hulumanu a nui loa, a mahope iho o ka pule anaa 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 pauloa, eia ka puaa la, he puaa ola e ola au ia oukou e ke akua, eia ko puaa, a me komaia a me ko niu, e hoola mai oe i na ’lii, a me na kanaka a pau loa, e o’u akua apau loa, e hoolohe mai oe i ka’u olelo aku ia oe, a e nana oe i ke kanaka hewa, moliaia ia e make ia, e malama oe i ke kanaka pono, e hana maikai oe ia ia, e aloha maioe i kuu aina, a e malama mai oe i ka makaainana.”
Thus the king worshiped the gods, and when it was night all the chiefs and the priestsof the feather-gods gathered themselves together and laid down to sleep. In the morningall the chiefs and the multitude came forth, the priests setting the people in orderin eight rows; then the idols were placed in a row. There were many of them, aboutforty or twice forty, of feather idols, and one human god, Kahoalii by name. He wentat the head of the feather-gods, and had no loin-cloth, going stark naked before theeyes of the people. He was not ashamed before the multitude.	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 pau, a moe iho la lakou i ka po, a ao ae lahele ae la ke alii a me na kanaka a nui loa, a me na ’lii a pau, a me na kahuna aoia wale, a hoonoho iho ke kahuna i na kanaka a nui loa, ewalu lalani kanaka, a uahoonoho maikai ia lakou e ke kahuna a like, alaila kukulu lalani ia a’e la ka poeakua a he nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a hookahiakua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua hulumanu, e hele ai, aoleona malo, hele ule lewalewa wale iho no kana imua o ka maka o na kanaka, aole ia ehilahila i ka nui o kanaka.
A priest then picked up the ieie fern and a white girdle. Standing up he addressed[19] some words to the ieie fern, supplicating the gods thus: “The malo, malo; the ieie, ieie; the lightning, this is the ieie. 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 supplicatingthe ieie. The rest of the priests then arose, about forty or more of them, praying to andpraising the god, the noise of their praises ringing through the day. The people thenraised the feather-gods aloft, the attendants marching in a circle before the eyesof the people, with the idols in their hands. This was a form of praise by all thepeople.	A hopu iho la ke kahuna i ka ieie me ka malo keokeo, a ku ae la iluna kalokalo aela 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 hoii na ’lii a pau loa; e ola hoi i na kanaka a pau loa,” a oki ae la ke kalokalo anaa ke kahuna i ka ieie, a ku ae la ka nui o na kahuna, oia wale, ua kanaha paha a keuaku a ku ae la lakou a akoakoa iluna, a pule aku la lakou, a hiilani aku la lakoui ke akua, a kani aku la ka pihe hoolae a lakou i keia la, a kaikai ae la ka poe kanakai ua mau akua hulumanu nei iluna, a ku ae la ka poe nana e malama ua mau akua la ahele poai ae la lakou me na akua no i ka lima o lakou, poai hele ae la lakou ma kamaka o na kanaka, he mea hiilani no ma na kanaka a pau loa.
After that the priest who had the alaea image came forward and spoke to the people, saying: “Keep quiet and listen to theprayer. Eight times shall you stand up, and eight times shall you sit down. Listento 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 [[12]]prayer, and he was the only one to offer prayer. He then took up a bunch of coconutsand waved it before the idol, exclaiming: “O Ku, O Lono, O Kane, O Kanaloa, here isa bunch of coconuts; safety to your attendant,” and ended. He then reached for hisstaff, and standing up prayed in a loud voice over the people.	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 anailuna, a ewalu hoi noho ana ilalo, a hoolohe mai oukou i kuu leo a e i aku au, e kuiluna, e ku oukou a pau loa, aka i i aku au, e noho ilalo, e noho oukou a pau ilalo;”pela ke [[13]]ano o ka loina o kana pule, a oia wale no ia ke pule iluna, a hopu ae la i ka huiniu 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 Kanaloa, eia ka hui niu la, e ola i ko haku;” a pau ae la, a lalau akula ia i kana laau a ku ae la ia iluna.
The people and the chiefs listened attentively to catch any errors in his petitionthat they might condemn him, in case his prayer was imperfect, whereupon the peoplewould murmur because the priest’s prayer was faulty. After this the priest spoke tothe people thus: “My (younger) brothers, it is well; it is safe; it is accomplished,”repeating the words as he stood up eight times and sat down eight times. The peopleshouted loudly for safety (life), which shouting was repeated continuously. This endedthat part of the priest’s ceremonies. Then the priest went to make his report to theking, saying: “Your majesty, how was the prayer?” The king answered, “Your prayerwas wrong; it erred.” Had the priest been in the right the king would have sanctionedhim. Had his prayers been perfect the priest would have asked the king for land.	A nui loa ae la kona leo maluna iho o na kanaka a hoolohe aku la na kanaka, a me na’lii a pau loa i ka hewa ae o kona leo, alaila ahewa aku lakou i ke kahuna a ua hewaka pule a ke kahuna, a mumulu iho la na kanaka i ka hewa ana o ka pule a ke kahuna,a pau ae la ka pule ana, a olelo iho la ke kahuna i na kanaka penei: “E kuu kaikaina,hiki a ola ia ua, a koia e kuu kaikaina hiki a ola ia ui a koia;” pela no iluna aewalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke ala, nakoloaku la ka leo o na kanaka a he nui loa; a pau ae la ia oihana a ke kahuna alaila heleae la ua kahuna ’la e olelo a kana pono i ke alii, olelo a’e la ua kahuna la i kealii, i aku la: “E ka lani, pehea ka pule?” a i aku la ke alii penei: “Ua hewa kaupule, 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.
After this all the people and all the chiefs went to their houses, praising the feathergods and all other smaller idols of the people. In the evening, the king and the priestswere with the idols, and all the chiefs prostrated themselves, conforming to the ordinanceof the temple, the priests and all the chiefs offering prayers. From evening to darknessof night they bowed down, earnestly desiring a rainfall during the night,[20] and when it did rain, the people gave praise unto the deities. In the morning theyall assembled—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 arosewith the idols in their hands, and also the chiefs and all the priests, and went upto the lord-of-the-ohia’s, which was (to furnish) a wooden deity. The king calledto his stewards, saying: “Take about ten pigs for the deity and for the people andfor myself also.” And when they came nigh unto the ohia 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 offer their prayers to the tree, whichthey did, while it was yet standing in leaf.	A pau ae la ia, a hoi aku la na kanaka a pau a me na ’lii a pau loa, a hoi aku lalakou i ko lakou kauhale, a hoolea aku la lakou i na akua hulumanu, a me na akua liiliia pau o na kanaka a pau loa; a ahiahi ae la hele aku la ke alii, a me na kahuna, ame na akua, a me na ’lii a pau, moe iho la ka malukoi o ka luakini, pule iho la kahunaa me na alii a pau. I keia ahiahi a poeleele iho la moe iho la lakou i ka po kakaliaku la lakou i keia po, e ake lakou e ua mai ka ua i keia po; a ua mai la ka ua, hiilaniaku la na kanaka i ke akua, a ao ae la houluulu ae la lakou a akoakoa imua i ke aloo ke akua me na kanaka a me na ’lii a me na kahuna i ka wa kakahiaka, a pule iho lalakou imua o ka luakini, a me na akua hulumanu, a pau ae la ka pule ana, ku ae lana kanaka iluna me na akua pu no i ka lima o lakou, a pii aku la lakou iuka, o na’lii o na kanaka a o na kahuna a pau, a me na akua a pau loa, iuka i ka haku ohiao ke akua ia, i ae la ke alii i kana poe ai-puupuu: “E alakai oukou i puaa i umi paha,i puaa na ke akua i puaa ai no kekahi, na na kanaka a nau no hoi kekahi,” a hiki akula lakou i kahi e kokoke mai ana i ka ohia, mauka lilo loa, a o ka laau ohia i oioimai ke ku ana mamua i ae la ke kahuna penei, “o ke akua no keia i ono mai i ka puaake 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.
The king with an attendant then came forward carrying a pig, and on coming near thefront of the tree, offered prayer there, after which the king offered the pig anda man (victim) to the tree, chanting appealingly, the king saying: “O thou standingohia, here is an offering to thee of pig and coconut. Give me life. Give life to the chiefsand all the people.” 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 ohia tree for an idol. A man was then put to death as a sacrifice from the king to thegod. After these things, the king commanded that the pigs, ten in number, be roasted.Then the king offered the man as a gift to the god. This was a human sacrifice, anoutcast, according to priestly law. And when the pigs were cooked they all sat downto eat, and after they were filled, the king made preparations for going home. Thefeather deities stood in a row in front of the people, the said ohia tree deity being far in advance [[14]]of the feather deities. It was completely covered with foliage. Then all the deitiesand the priests and the chiefs came down, shouting their praises to god. And a man,in a high-pitched voice, called out, “E Kuamu, e Kuamu;”[21] the people from front to rear responding, “Mu, e kuawa, e kuawa, wa, e ku wau a lanakila no.”[22] Thus shouted all the people along the line, their voices being raised as commandedby the priest on this occasion of moving the ohia god.	A paa aku la ke alii, me ka puaa, a me ke kanaka a kokoke aku la i ke alo o ua ohianei, 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 kopuaa a me ko niu, e ola ia’u, e ola i na ’lii a me na kanaka a pau loa.” A ku ae lake kahuna iluna, a hoali ae la i ke koi kaumaha aku la i ke akua a hoopa’e la i kekoi i ke kumu o ka ohia, a noho iho la ilalo, pule aku la ke kahuna a nui loa, a okiae la kekahi kanaka i ua ohia nei i akua, a make iho la kekahi kanaka i na makanana ke alii i ke akua; a oki ae la ia mau mea, a mahope iho o keia mau mea hoolaleae la ke alii i ka puaa e kalua he umi paha, a kaumaha aku la ke alii i ke kanakai ke akua, a he kanaka kela no mau haalelea, a he loina no ia na ke kahuna he kanakahaalele wale no ia i ka nahelehele. A moa e na puaa ai nui iho la lakou, a maona aela a hoomakaukau ae la ke alii e iho, a ku lalani ae la ka poe akua hulumanu mamuao na kanaka, a o ua akua ohia la mamua lilo ia o na [[15]]akua hulumanu, a ua wahi oia i ka lau nahelehele a paa loa, a iho aku la na akua apau, a me na kanaka, a me na ’lii a pau loa, a hiilani ae la na kanaka i ko lakoumau 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 lakoumau leo a pau loa, a he loina no ia na ke kahuna no ka iho ana a ua akua ohia la.
As they came down no fire was to be lighted this day. It was strictly forbidden. Untilthe ohia god reached the front of the temple, fires should not be lighted by the people. Andwhen they reached the temple they prayed to the ohia god. And after these things came to pass the feather deities, and the chiefs andall the people returned to their places, while the keepers of the feather deitiessang praises to them, making loud noises with the beating of the drums, all givingpraises to the feather deities. And when these things ended towards evening, a priestcame to offer the ohia god roasted banana, with a short prayer in sacrifice, and ended.	A iho mai la lakou aohe ahi e a mai i keia la he kapu loa no ia, aia hiki aku ua akuaohia la imua o ka luakini, alaila a mai ke ahi a na kanaka a nui loa, a hiki aku lalakou i kai i ka luakini, a pule aku la lakou akua ohia nei; a pau ae la ia mau meahoi aku la na akua hulumanu a me na ’lii a pau, a me na kanaka a pau loa, i ko lakouwahi, a hiilani aku la ka poe nana e malama ua mau akua hulumanu la, a kani mai laka pahu a nui loa, e hiilani aku ana lakou imua o ua mau akua hulumanu nei; a pauae la ia mau mea, a ahiahi ae la, hele aku la kekahi kahuna e hanai i ke akua ohiai ka maia a pulehu a pule uuku aku la ia, hanai aku la ia, a pau ae la ia.
And when it was night the king gave aid[23] to two priests; these were the priests who preceded the king and the one who hadcharge of the lama leaves. He (the king) commanded a man to take two chickens to the priests for theirsupport. And when it was quite dark, the king commanded the man to “Go and cautionthe people everywhere, and tell them to keep quiet and not make any noise, and notlight any fires this night.” On the morrow the priest who preceded the king came to report to him on the successfulprogress of his official duties, saying: Listen: “I performed my services to the godlast night, and the night has indicated approval of you, and the god declares thatyou will become prosperous. You have seen how excellent the night of your god hasbeen; the heaven was clear, unmarred by clouds. When you shall have become rich takecare of me.”	A poeleele iho la haawi aku la ke alii i na kahuna i kauo no la laua elua, no ke kahunaia ia ka laulama, alua laua haawi aku la ke alii i ke kanaka e lawe oe i mau moa kauona 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 olelo aku i ke alii i ka pono o ka loina o kana oihana, i aku ia i ke alii: “E,ua hana mai nei au i ka loina o ke akua i keia po, a ua mahalo mai nei ka po 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 koakua, he paihila ka lani, aohe kau ao, a i waiwai oe e malama hoi oe ia’u.”
After these words the king commanded that the temple must be thatched this very day.Three were thus finished and of large size. And the king ordered all the people tocome to pray. The people came with the feather gods. The priests seated all the peoplein 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 ieie ferns, and waving it, offered it to the deities Kunuiakea, Lononuiakea, Kanenuiakea,Kanaloanuiakea and Kukaohialaka. After serving the deities, the priest prayed to hispriestly ancestral gods, performing the works this day in the same manner that hisancestors had done. The ancient rites were thus observed by him this day.	A pau ia mau olelo, a hoolale a’e la ke alii i ka luakini, e ako i keia la hookahino a paa ae la ekolu, a he mau hale nui loa; a pau ae la ia, a i a’e la ke alii ehele mai oukou e na kanaka a pau loa i ka pule, hele mai la lakou a pau loa, a mena akua hulumanu, a hoonoho iho la ke kahuna i na kanaka a pau, elua paha walu lalanikanaka o ka hoonoho ana a ke kahuna i na kanaka, a kukulu lalani ’e la ka poe akuaa pau loa, a ku ae la ke kahuna nui iluna me ka malo keokeo nui, a lalau ae la konalima 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 kaumahaaku 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 kela la.
After he had offered prayers all the priests then arose, praying to god and chantingpraises before the feather deities. This was a great day for invocations, a memorableday for the high priest, and all the supporting chiefs; they all were honored. Andwhen the time neared that the priest had commanded them, the people lifted up thefeather idols, standing on the upper side for some time. After a while the priestordered them to move with the idols to the lower side, which they did, standing inthat place for a long while.[[16]]	A pau ae la kana kaumaha ana, alaila ku ae la na kahuna iluna a pau loa, a pule akula lakou i ke akua, a hiilani aku la ko lakou mau waha imua o na akua hulumanu, ahe la pule nui loa no keia la, a he la hanohano nui keia no ke kahuna nui, a me nakahuna wawae a pau loa, he hanohano wale no lakou a pau loa, a kokoke i ka manawa a ke kahunai kena aku ai i na kanaka e hapai ae i ka poe akua iluna, a hapai ae la lakou i uamau akua hulumanu la, a loihi loa ka lakou ku ana ma ka aoao mauka, a kokoke i kamanawa e i aku ai ke kahuna i na kanaka e lawe i na akua ma ka aoao makai, a i aela ke kahuna, e iho like ae oukou makai, a iho aku la lakou ma ka aoao makai ku likemai la lakou, a loihi loa ka lakou ku ana makai.[[17]]
And the priest commanded the people who were holding the idols to “Move around ina 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 circuitthey stood in rows on the lower side. The priest then offered 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 godsmoved to the upper side and sat down.	A i aku la ke kahuna i na kanaka e paa’na i na akua, e hele poai ae oukou, a e helemakai oukou me ka noonoo pono o hewa ’uanei kekahi o oukou make ia, a hele pono ihola lakou, aole lakou i hewa iki, a pau ae la ka hele poai ana ku lalani mai la nolakou makai, a pule aku la ke kahuna i keia pule, o Pokeo ka inoa, he pule kapu loakeia no ka luakini, aole i laha aku keia pule o Pokeo i na ’lii a pau, a i ka luakiniwale no ia; a pau ae la ia, hoi ae la lakou mauka a me na akua hulumanu, a noho ihola lakou ilalo.
Then the priest who had the alaea 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 alaea priest. And he said to the people, “Keep quiet, all of you people and all of youchiefs.” He then turned to the king and said: “Listen to my prayer for you. Duringmy supplication, if a chief interferes, he is a traitor to the land; but if a commonman he shall die for your god.”	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 loinano 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 kealii: “E hoolohe mai oe i ko pule i pule au i ko pule, i walaau he alii o ke kipino ia o ko aina; aka, i walaau he kanaka, e make ia na ko akua.”
He seized his staff and prayed for a long time. The people kept very quiet beforehim. 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 downeight times. After these things he warned the people to keep quiet and not make anynoise. And the priest turned to the king and said, “It is well.” Then they all—theking, the priests bearing the feather gods, and the people—went into the temple topurify themselves 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.	A lalau ae la kona lima i kana laau, a pule iho la ia a loihi loa, aohe pane leo ona kanaka imua ona, a hiki aku la i ka manawa e i aku ai ke kahuna i na kanaka e kuiluna, a i iho la ke kahuna i na kanaka e ku iluna i aku la i na kanaka penei: “Ekuu kaikaina hiki a ola ia’u ia, koia, ewalu ku ana iluna, ewalu hoi ana ilalo;” apau ae la ia mau mea a papa aku la ke kahuna i na kanaka e noho malie oukou, mai walaauoukou, a olelo aku la ke kahuna i ke alii a i aku la, ua mai. A hele aku la lakouiloko o ka laukini me ke alii, a me ke kahuna, a me na akua hulumanu, a me na kanakaa pau, e hele ana lakou e kau i na auau iloko o ka luakini, he loina no ia na ke kahunano ka luakini; a pau ae la ia mau mea, a hoi ae la lakou a pau i kauhale, i keia lahookahi no.
Here is another thing: The wife of the king was still under restrictions. She wasnot to bathe, nor eat fresh food, nor fresh fish, nor could she play; these were allprohibited. In the same way the priest’s wife kept the ordinances, after the mannerof her priest husband, as the king’s wife observed those of her kingly husband. Thewomen who reverenced their deities acted in this way, and also all the people of thisland who worshiped in the temple.	Eia no keia ano o ka wahine a ke alii ke noho kapu nei no ia, aole ia e auau i kawai, 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 pela no hoi ka ke kahuna wahine, e hoomana aku ana i ka hopeo kana kane kahuna, a pela no hoi ka ke alii wahine, e hoomana aku ana i ka hope okana kane alii, a pela no hoi na wahine malama i ko lakou mau akua, a me na kanakao keia aina e hoomana mai ana no i ka luakini, a me na makaainana a pau loa.
And when it was evening the king and the priests with the feather gods went in frontof the temple and prayed outside. The people muttered strongly that the temple serviceof the king had failed this evening. And after these things they all went to theirhomes. The king then gave fowls to the feather deities and all the priests. Thesewere sacred fowls with which to worship the gods this night; this was the night whenthe king would be affably disposed, as also the priests, the chiefs and all the people.	A ahiahi ae la hele aku la ke alii a me na kahuna, a me na akua hulumanu imua i kealo o ka luakini, a pule aku la lakou mawaho o ka luakini i keia ahiahi, a hookoikoiiho la ka olelo a na kanaka penei: haule iho la na hu’i o ka luakini a ke alii i keiaahiahi, a pau ae la ia mau mea, a hoi aku la lakou i kauhale, a haawi aku la ke aliii ka moa i ke akua hulumanu a pau loa, a me na kahuna a pau loa, a he moa kauo nolakou, a he mea hoomana aku na lakou i na akua i keia po, o ka po keia e oluolu aiko ke alii manao, a me ko ke kahuna manao, a me ko na ’lii manao, a me ko ka pualimanao, a me ko ka makaainana manao a pau loa.
But if any fault occurred this night, they would not be at all pleased, and greatwould be their dread of the god; but if the work of the king and of the priest wasperfect this night, then they would be safe. This was indeed a fearful night. Thiswas the night that the king’s food (taro) was pulled, as also that of the priestsand all the chiefs and the people. When dark this night was solemnly still—no noise,no fires were lit, no squealing of pigs, no barking of dogs, no crying of children—anight when all the people and all the chiefs in the land held their breaths.	Aka i loohia lakou e ka hewa i keia po, aole loa e oluolu iki lakou, alaila nui loaka makau o lakou i ke akua; aka hoi, i pono ka hana ana a ke alii a me ke kahuna ikeia po, alaila palekana hoi lakou. A he po maka’u loa no keia po. O ka po keia ekai ai ka ai a ke alii a me ke kahuna, a me na ’lii a pau loa, a me na kanaka a pauloa. A po iho la anoano iho la keia po, aole he walaau, aohe ahi a mai, aohe puaaalala mai, aohe ilio aoa mai, aohe keiki uwe mai, he po pili loa no keia no ka hanuo na kanaka, a me na ’lii a pau, a me na makaainana a pau loa o kuaaina a pau loa.
This was the night of the service called, hulahula, to designate right and wrong, of life and death. At midnight, the priest, the kingand chiefs and the people awoke, and went over to the outside of the temple. Not aword was spoken by them this night. They waited for early dawn, and when it came theking and the priest made preparation, [[18]]while the majority of the people prayed from a distance, imitating the voice of therat, of the chicken, of the bird, of the dog and of the pig. Thus they worshiped theirgods, all of them asking their deities, saying: “Make your powers great, our gods,at the king’s service, where a post to your house shall have a place.” And this wasagreeable to all the people. And at morn the priest took hold of the idol and thelama leaves and a small white covering (oloa), while the king seized the drum and the pig and entered the temple, they two alone,imposing its sacredness.	O ka po keia e kai ai ka aha, o Hulahula ka inoa, he hailona no ka hewa a me ka ponoa me ka make a me ke ola; aumoe iho la ala mai la ke kahuna a me ke alii, a me na’lii, a me na kanaka a pau loa, hele aku la lakou a hiki aku la lakou mawaho iho oka luakini aohe pane leo o lakou i keia po, kakali aku la lakou a kokoke aku i kawanaao, a hiki mai la ka wanaao ia lakou, hoomakaukau iho la ke alii a me ke kahunaa o ka nui o na kanaka, [[19]]ua pule mai la lakou ma kahi e, e hoomana aku ana i ka leo o ka iole, a me ka leoo ka moa, a me ka leo o ka manu, a me ka leo o ka ilio, a me ka leo o ka puaa; pelalakou i hoomana aku ai i ko lakou mau akua, i aku la lakou a pau loa i ko lakou poeakua: “E, i nui ka mana o oukou e na akua, i ka aha a ke alii, i kahi e ku ai koupou hale,” a pela no ka manao o na kanaka a pau loa; a kokoke aku la i ka wanaao lalauae ke kahuna i ke akua, a me ka lau lama, a me ka oloa, lalau ae la ke alii i ka pahui kona lima, a me ka puaa, a komo aku la iloko o ka luakini o laua wale no elua kekapu loa no ia.
OF THE PRIEST DIRECTING THE SERVICE	NO KE KAI ANA A KE KAHUNA I KA AHA.
The priest gathered up 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 bankof clouds then settled above them, so that the stars were invisible. They prayed andthe clouds were dispelled, and the stars twinkled. And when the priest saw that itwas all clear above, he said to the king, “Listen you for the cries of the mice, thesinging of the birds, and the crowing of the roosters.” After these things, the prieststood up while imploring the prayer called hulahula. He then sat down, praying silently. When he ended his prayer, he turned his faceto the rear, to the king. And when the king saw the priest’s glance, he (the king)offered the pig, saying: “O Ku, hulahula! Here is thy pig, and may I be saved by thee; and here is thy beautiful house, agift from me to thee. Save thou my land, and chiefs and all the people. Cursed bethe traitor who robs the land, or the tattler who would seek our defeat; here is wherethe object of our service is directed.” And when the king had finished, the priestentered a temple division (waiea) to conduct his prayer secretly; it was a small house essential for the servicesof the priest.	Pupu iho la ke kahuna i ka lau lama i kona lima a hoohume ae la ia i ka oloa i kalau lama, a i aku la ia i ke alii: “E hoolohe oe i ka hewa maloko nei o kaua,” a kauae la ke ao nui maluna o lakou, aohe ikeia aku o ka hoku, pule aku la lakou, a pauae la ia ka hiolo puupuu mai la ka maka o ka hoku, a ike ae la ka maka o ke kahunai ka maikai oluna, alaila i ae la ke kahuna i ke alii: “E hoolohe oe i ka leo o kaiole, i ka leo o ka manu, a i ka leo o ka moa;” a pau ae la ia mau mea, alaila kuae la ke kahuna iluna, kalokalo aku la ke kahuna i ka aha, o Hulahula ka inoa, a nohoiho la ia ilalo, pule aku la ke kahuna oia wale no; a pau ae la kana pule ana, alawa’e la kona mau maka mahope i ke alii, ike aku la ka maka o ke alii i ka alawa anamai a ke kahuna, hahau aku la ke alii i ka puaa, i aku la: “E Ku, ia Hulahula, eiako puaa e ola au ia oe, a eia ko hale maikai he makana na’u ia oe, a e hoola mai oei kuu aina, a me na ’lii, a me na kanaka a pau loa, molia i ke kipi 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 e huna i ka aha iloko o ka waiea,he wahi hale uuku ia, a he loina no ia na ke kahuna.
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 thepriest questioned the king to learn if he (the king) had faithfully complied in listeningfor the right or the wrong, saying: “Heard thou not the birds singing?” “No.” “Heardthou not the crowing of the rooster?” “No.” “Did not hear a dog bark?” “No.” “Wasthere not anything wrong at all with us?” “No.” “Did you not hear anything wrong atall from the outside?” “No.” Then the priest told the king, “Your prayer was welldone, and you are saved, and your land, and the chiefs and all the people.” At theend of their consultation, they went outside to inquire particularly what the peoplehad 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 atall outside here that we heard of.” Then the priest said to the king: “Your majesty.”The king responded, “Yes.” (E o.) “I say unto you, your prayer was good, and the nightreturns thanks unto you, and the deity says, ‘Thou shalt have life.’ ” They then gatheredon the outside of the temple, raising their voices, exclaiming “The prayer is flown”(finished). And when the people heard that the king’s prayer service was ended, loudvoices were heard from all places, the exclamations of the crowd of people makinga rumbling sound, the report being carried far and wide. This was pleasing to theking, and to the priest and the chiefs and all the people.	A pau ae la ia, hoopai ae la ke kahuna i ka aha, a haliu aku la kona alo i ke aliila, ninau aku la ke kahuna i ke alii, i aku la: “Pehea ka aha a kaua?” I mai ke aliiia ia, “Ua maikai.” A ninau aku la ke kahuna i ke alii, i maopopo ai kana hooloheana i ka pono a me ka hewa, i aku la: “Aohe oe i lohe i ka leo o ka manu?” “Aole.”“Aole oe i lohe i ka leo o ka moa?” “Aole.” “Aole leo ilio au i lohe?” “Aole.” “Aoleloa anei he mea hewa iki maloko nei o kaua?” “Aole.” “Aole anei he mea hewa iki mawahomai au i lohe?” “Aole.” I aku la ke kahuna i ke alii: “A ua maikai ko aha, a ua olaoe, a me ko aina, a me na ’lii, a me na kanaka a pau loa;” a pau ae la ia mau oleloa laua, hele aku la laua mawaho e ninau pono aku ia lakou i ka lakou mau mea i loheai, a ninau malu aku la laua: “Ea, heaha ka oukou mau mea i lohe ai mawaho nei?” Ahawanawana mai la lakou hoole mai la: “Aole, aole, loa, aole loa akahi mea hewa ikimawaho nei, a makou i lohe;” alaila olelo ae la ke kahuna i ke alii, i aku la: “Eka lani e,” o mai la ke alii, “E o.” “Ke olelo aku nei au ia oe, maikai ae nei kopule, a ke mahalo mai nei ka po ia oe, a ke i mai nei ke akua, e ola oe;” alaila houluuluae la lakou, a akoakoa mawaho iho no o ka luakini, a hea ae la lakou me ka leo nuiiluna, 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 puali a me kanakamakaainana a pau loa, kukui aku la ke kaulana i na wahi a puni, a ua oluolu iho laka manao o ke alii, a me ke kahuna, a me na ’lii, a me na kanaka a pau loa.
And when it was daylight they prayed outside of the temple. There were three [[20]]prayers this morning, the waipa, the kuwa,[24] and the kuwi. After this they entered the temple—all of the chiefs and all of the idols, and allof the priests—and sat down in front of the inner temple. The high priest then stoodup, offered a prayer, the name of which was kolii,[25] and which was a very sacred prayer of the priest.	A ao ae la, pule aku la lakou mawaho o ka luakini, ekolu pule o keia kakahiaka, he[[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 ’lii a pau, a me na akua a pau, a me na kahuna a pau loa, a noho iho la lakoui ke alo o ka luakini a ku ae la ke kahuna nui iluna, a hoali ae la i ka aha, o Koliika inoa o keia pule, a he pule kapu loa no keia na ke kahuna.
At the conclusion of this prayer they went on the outside, giving to each featherimage one pig, and one pig each to the principal priests. The king then commandedhis stewards, saying, “Go and roast some large-sized pigs, about ten in number.” Thisconcluded that part of the ceremonies. Then they all returned within the temple toclothe with small white kapa the wooden idols and the images, making great prayers this very same day. After thesepetitions the priest waved his hand and sat down, all joining in a prayer. The fireswere lit on the outside and among the people of the outer districts; and after a prayerthe 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 wentto their houses. When the pigs set apart for the feather gods were cooked the keepersof said feather gods sang praises. When the pigs set apart for the king—they weregood sized pigs—were cooked, there might be about ten or twenty of them, they weretaken into the temple where a single priest offered a short prayer over them. Theking’s portion was then brought back and placed before him, while other portions weregiven to the chiefs.	A pau ae la keia pule a haele ae la lakou mawaho, a e haawi i ka puaa i na akua hulumanu,a pakahi ka puaa ia lakou, a pakahi hoi ka puaa i na kahuna wawae, a kena aku la kealii i na aipuupuu, e kalua mai oukou i mau puaa nui i umi paha, a oki ae la keiamau mea a pau, alaila hoi hou aku la lakou iloko o ka luakini e kopili mahaehae lakoui ke akua laau i ke kii, a pule nui aku la lakou i keia la hookahi no, a mahope ihoo ka pule ana hoali ae la ke kahuna i ka au lima, a noho iho la ilalo, a pule akula lakou, a a mai la ke ahi owaho, a me kuaaina pau loa, a mahope iho o ka pule ana,mohai aku la ke alii i ka puaa pulehu i ke akua, a he pulehu wale no ka puaa o keakua, aole e kalua; a pau ae la ka mohai ana a ke alii i ke akua, a hoi aku la lakoui ko lakou kauhale, a moa mai la na puaa a ka poe akua hulumanu, a hiilani aku laka poe nana i malama na akua hulumanu; a moa mai la ka ke alii mau puaa, a he maupuaa nui no hoi, he umi paha, a he iwakalua paha, a halihali aku la ka puaa a ke aliiiloko o ka luakini, a malaila e pule uuku ai kekahi kahuna hookahi; a pau ae la ia,alaila hoihoi mai la ka ke alii waiwai imua o kona alo, a e haawi ia na na ’lii kekahiwaiwai.
After this and when it was evening the king commanded his stewards to cook forty pigsfor the kuili (prayer) of the temple. After sunset a number of priests went on the outside to pray.This prayer was called kaulahale. 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 atall this night. And on this night also, the high priest’s knowledge of all the prayerswould be shown. They (the priests) then prayed and their voices were raised up high,and became as of those who were disputing. They also waved their hands making motionsas if dancing. They clapped their hands loudly with rejoicing in the temple.	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 ihola ka la, a hele aku la kekahi poe kahuna mawaho, a he kaulahale ka inoa o keia pule;a pau 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 ’lii a pau loa, ame na akua a pau loa, i keia po, a he po pule nui no keia, a e ao aole lakou e moeiki i keia po, a i keia po alaila ike ia ke kanaka kahuna nui i pau loa ka pule iaia, a pule iho la lakou, nui loa ko lakou mau leo iluna lilo a he like ma ka hakakalakou, a he kuhikuhi ka lima me he hula la, a paipai nui iho la lakou i ko lakou maulima e hiilani ana i ka luakini.
These ceremonies ended, the pigs were brought into the temple and were tied by thepriest. They 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 innumber—and it was then noon. Again the chiefs, the priests with all the idols, wentinto the temple to pray, to worship and to give praise. After this service they removedto the outside, and in the afternoon entered the temple again to pray. This was calledkulawa. After this they went outside to their places; and after some time, they again enteredthe temple, this same day, to pray. This was called kupapaa. They followed in a prayer called kuaiwa, at the conclusion of which it was near sunset. They then went up to the altar topray, and this prayer was called kulewalewa.	A pau ae la ia alaila halihali mai la ka puaa iloko o ka luakini, aka i naki iho lake kahuna i ka puaa iloko o ka luakini; a pau ae la ia, alaila pule hou aku la lakoua ao ka po, a hoi aku la lakou i ko lakou kauhale, a awakea ae la kena hou aku lake alii i kana mau aipuupuu, a i aku la: “E kalua hou mai oukou i mau puaa i kanaha,”a ku ae la ka la alaila hele hou aku la na ’lii, 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 laia pule ana hoi ae la lakou iwaho, a aui ae la ka la hoi hou aku la no lakou ilokoo ka luakini, a he kulawa ka inoa o keia pule a lakou; a pau ae la ia a hele ae lalakou iwaho i ko lakou wahi; a mahope iho o ia noho ana hoi hou aku la no lakou ilokoo ka luakini, i keia la hookahi no, a he kupapaa ka inoa o keia pule; a pau ae laia pule a lakou, a pule hou aku la no lakou, a he kuaiwa ka inoa o keia pule a lakou,a pau ae la ia pule a lakou, a mahope iho o ia mau mea, a pau loa aneane iho la ekapoo ka la alaila hele aku la lakou i ke kuahu a pule aku lakou i ke akua, a he kulewalewaka inoa o keia pule a lakou.
The king then commanded one of his priests, “Go and bring the idol in here.” A manwent and brought the ohia god, which they had brought down on a previous occasion. [[22]]And when it was brought to the temple the king ordered a human sacrifice and a pigfor the god. A man was brought before the king who ordered a prayer to be offered.The priest stood up and waved a small spear (javelin, o), then sat down. They all prayed, and the man was then killed, and offered to thegod, both man and pig. This concluded the ceremonies, and it was sunset, and theyall went to their houses. One of the priests made preparations to perform certainof his official duties. He was the ulua 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 remainedit was well. But if the hook was lost, his effort was futile, as also the prayer ofhis mouth, on the water. He therefore prayed earnestly in the canoe while at sea,before returning to shore.	Alaila kena ae la ke alii i kekahi kahuna, i aku la: “E kii ae oe i ke akua e lawemai iloko nei,” a kii aku la kekahi kanaka a ke akua ohia a lakou i kii ai mamua iuka,[[23]]a lawe ia mai la ua akua ohia nei imua o ka luakini, a kena ae la ke alii i kanakana ke akua, a i puaa kekahi, alakaiia mai la ke kanaka a hiki mai la i ke alo o kealii, a kena ae la ke alii e pule, a ku ae la ke kahuna iluna, a hoali ae la i kao, a noho iho la ilalo, a pule aku la lakou a pepehiia iho la ke kanaka, a mohai akula ke alii i ke akua i ke kanaka a me ka puaa; 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 kekahuna ulua a po iho la holo aku la ia ma ka moana e hoolei aku i kana makau i kaulua, a i pau 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 konawaha ma ka moana, a ua pule nui no ia makai, ma ka waa, a hoi mai la ia iuka.
Another priest was conducting his own services this night, this last-mentioned priest,however, offering his prayer in the temple. This prayer was called maua, an ordinance of the temple. And after midnight the king came into the temple, wherethey made earnest prayer at the altar. Oihana was the name of this prayer. This was a very sacred night, fires not being allowedto burn. Then the high priest chanted these two prayers, which are piikumu and leiau by name.	A hana iho la kekahi kahuna i kana loina, i keia po hookahi no laua i hana ’i; a malokonae 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 lake alii iloko o ka luakini ma ke kuahu ilaila lakou e pule nui ai, a he oihana kainoa o keia pule, a he po kapu loa no keia, aole e a mai ke ahi i keia po; a pau aela ia, alaila kalokalo ae la ke kahuna nui i keia mau pule, elua inoa o laua, o piikumalaua o leiau ko laua mau inoa.
The king then prepared himself to accompany the priest of the order of Lono. Theywent to conduct the service called hooilimoo, and they were silent, not uttering a word, not even moving. The priest of the orderof Lono seized a bunch of lama leaves and wrapped it with a piece of white kapa. He then stood up, chanted a prayerand sat down, continuing his entreaty; and at the conclusion of his prayer, turnedhis eyes to the king. And when the king saw him looking at him, he (the king) offeredthe pig in sacrifice to the god saying: “O Ku, by hooilimoo;[26] here is your pig, a pig whereby I will be saved by thee. Keep careful watch overme. 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 anythingwrong?” “No.”	A pau ae la ia, a hoomakaukau ae la ke alii ia ia, a me ke kahuna moolono, e heleaku laua e kai i ka aha, o Hooilimoo ka inoa o keia aha; a nukuke iho la lakou aohepane leo, aohe onioni, alaila lalau ae la ke kahuna moolono i ka lau lama i kona lima,a hoohume ae la ia i ka oloa, a ku ae la ia iluna, a kalokalo ae la ia i ka aha, anoho iho la ia ilalo, a pule aku la, a pau ae la kana pule, alawa ’e la kona makamahope i ke alii, a ike mai la ka maka o ke alii i kana nana ana mai ia ia, a hahauaku 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 ika 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.”
After the priest had discontinued the services and had uttered a short invocation,they passed out to the people inquiring of what they had heard. The people deniedhaving heard anything. This same night they all joined in prayer—the ulua fishing priest, the maua priest, the chief priest and the priest of the order of Lono. They continued throughthis night in earnest prayer. And at dawn the priest made a sign and stood up chantingtheir prayer called kolii, and then sat down still praying. When this ended they raised their hands to thelananuu[27] from which two men were calling to them in loud voices. While the priests were chantingfrom below, they (the two men) were dancing above. All this was called makii-lohelohe. The king then went outside to distribute the pork to the feather idols, and thepriests, and all the chiefs, and all the people of the higher class, giving to eachfeather idol its share, and also to the priests, each his share; giving chiefs ofthe lower order, five-fold, and those of the higher order ten-fold, [[24]]while the people of the higher class received each his share, one pig to every twocompanies. And the people of the lowest class after the king’s share was cooked receivedtheir portion also. Then the king offered pigs on the altar, to the idols, about fivetimes forty (200) pigs. After these things they all returned to the temple—the chiefsand all of the priests, and worshiped before the wooden idols. This prayer was calledkopili-nui. The high priest then arose, offered a prayer to a fire stick and sat down. All thenprayed and many roasting fires were started burning, so numerous that the air becameheavy with the smoke of the roasting pork, from the pigs set apart for the templewhich were put on fires for broiling, the people meanwhile continued praying beforethe images.	A pau ae la ia, a hoopai ae la ke kahuna i ka aha, a hoonoa uuku ae la, alaila hoimalie aku la laua ma kahi lehulehu o kanaka a ninau aku la lakou i ka lakou mau meai lohe ai, a hoole mai la lakou; a pau ae la ia mau mea, i ka po hookahi no lakoui pule ai, o ke kahuna ulua, a me ke kahuna maua a me ke kahuna nui a me ke kahunamoolono, i keia po hookahi no lakou i pule nui ai, a wanaao ae la, alaila hoali aela ke kahuna a ku ae la iluna. Kalokalo ae la i ka lakou pule, o kolii ka inoa o keiapule, a noho iho la ilalo pule aku la; a pau ae la ia, a hoopii aku la na aha limalimailuna o ka lananuu, ilaila kekahi mau kanaka elua, e kahea mai ai me na leo nui olaua, a ke pule aku nei no na kahuna malalo aku, a hula mai la laua iluna, a he makiiloheloheka inoa o neia mau mea a pau. A pau ae la ia, alaila hele ae la ke alii iwaho, e haawii ka puaa i na akua hulumanu a me na kahuna a me na ’lii a pau loa, a me na kanakamaka hanohano o ke alii a pau loa, alaila haawi pakahi aku la ke alii i ka puaa ina akua hulumanu, a pela no hoi i ka poe kahuna a palima ka puaa i na ’lii likelikeiho, a paumi ka puaa i na ’lii nui, a pakahi ka puaa i kanaka maka hanohano, a paluaka puali [[25]]hookahi puaa, a o kanaka liilii loa iho aia moa mai ka ke alii waiwai, alaila haawilakou a pau loa, alaila haawi aku la ke alii i ka puaa; o ke kuahu na ka poe akualaau, alima paha kanaha puaa, a ka poe kii; a pau ae la ia mau mea, alaila hoi houaku la lakou iloko o ka luakini a me na ’lii, a me na kahuna a pau loa, a pule akula lakou ma ke alo o na akua laau, a he kopili-nui ka inoa o keia pule. A ku ae lake kahuna nui iluna kalokalo ae la i ka au lima, a noho iho la ia ilalo, a pule akula lakou, a a mai la ke ahi a nui loa, a po kai ae la luna i kau wahi o ka puaa apulehu aku la ka puaa o ua luakini nei a ke pule aku nei no lakou imua o ka poe kii.
The broiled pigs, about five forties in number (200) were brought into the templeand 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 ulua fishing priest then prepared to come forward to state his opinions before the king.No one was to be seen passing on the outside under penalty of death. And when he camethere solemnity prevailed on the outside, not a person passing. He came uttering aprayer and holding a baited hook in his hand. This was the same hook with which hewas fishing during the night, and his mouth was still moving in prayer. And when hearrived at the temple the other priests were in dread at his appearance, and fledinto the hale-pahu, a place within the temple. The priest then ceased praying and spoke to the king,saying: “Your majesty, listen to the words of god. I went out to sea last night. Myhook did not part, and my bait was not devoured. Your prayer was excellent. No traitorshall live at thy hand. Our chief would not overcome thee.” After these words he wasfree and returned to his place.	A halihaliia mai la ka puaa pulehu a ua mau akua laau la, a elima paha kanaha, a hikimai la iloko o ka luakini a waiho aku la imua i ua poe kii la a me ka maia maka anui loa, a me ka niu a nui loa imua o ua poe kii nei, a me kekahi mau kanaka lawehalaelua paha a ekolu paha, a pepehiia iho la lakou, a waiho pu aku la lakou i na kanakamake me ka puaa, a me ka maia, a me ka niu, alaila hele mai la ke kahuna ulua, e haii kana pono i ke alii, aohe kanaka maalo ae iwaho o make no ia ia, a i kana hele anamai ihiihi iho la iwaho iho, aole hele kanaka, a me ka pule no ia ma kona waha i kanahele ana mai a me ka makau no i kona lima, a me ka maunu no i ka makau, o ka makauno keia ana i lawaia ’i i ka po, a ke pule nui nei no ia ma kona waha, a hiki akula ia i ka luakini, a makau nui iho la ka poe kahuna, i ke kahuna ulua, i kana hoeaana aku, a auhee aku la lakou iloko o ka hale pahu iloko no o ka luakini, alaila pauae la ka pule ana a ua kahuna la, alaila olelo mai la ia i ke alii, i mai la: “E kalani, e hoolohe mai oe i keia olelo a ke akua, a ua holo aku nei au i kai i ka ponei, aole i moku kuu makau, aole i pau kuu maunu, a ua maikai no ko pule, aole e olake 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.
The people then resumed their praying in the temple before the images and the kingoffered as sacrifices the pigs and the dead men, which were laid down with them, togetherwith the coconuts and the bananas. After this they all went to their houses. Afterthe pigs set apart for the feather gods had been cooked, the people sang praises tothese false deities. Then also were cooked the pigs set apart for the king, and forthe chiefs, the people and those of the higher class. All the pigs were taken to thetemple where another priest came to bless the offerings. He made a short prayer, afterwhich the king’s share was returned to him, which he (the king) himself distributedto the needy, as their portion. When it was evening they all again entered the temple—the chiefs, the priests, andall the deities—to pray. The king offered pigs, bananas, coconuts and a dead man asa sacrifice, after which they repaired to the House of Papa,[28] according to the ordinance of the priest of that house. They prayed therein, chantinga prayer, named hui-o-papa, that same evening. This ended, they then returned to their respective places.	A pule hou aku la no lakou i ka luakini imua o ka poe kii, alaila, mohai aku la kealii i ka puaa, a me na kanaka make e waiho pu ana no me lakou, a i ka niu, a i kamaia; a pau ae la ia, alaila hoi aku la lakou i ko lakou wahi a pau loa, a moa aela 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 pau 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 laia, a hoihoi mai la ka waiwai o ke alii io na la, alaila haawi aku la ke alii i nakanaka nele i waiwai na lakou; a pau ae la ia ahiahi ae la hele hou aku la lakou ilokoo ka luakini, a me na ’lii, a me na kahuna, a me na akua a pau loa, a pule aku lalakou i keia ahiahi, a mohai aku la ke alii i ka puaa, a me ka maia a me ka niu ame ke kanaka make, alaila haalele iho la lakou i ka luakini. Hele aku la lakou i kahale o Papa, i ka loina a ia kahuna, pule iho la lakou malaila, a haule iho la kahui o Papa i keia ahiahi hookahi no. A pau ae la ia, alaila hoi aku la lakou i kolakou wahi.
When it was dark they again went into the temple with the king, the priests and allthe deities, where they prayed at the altar. The name of this prayer was weweke, an ordinance of the temple. And the priests went, with one of the king’s deities,among the [[26]]houses [of the people] praying on the outside. This was deceitful praying. They toldthe people who were inside of the houses to “come out here”. Thus they endeavoredto deceive the people. The people knew what all their talk meant to them. They madecareful study this night—a night dedicated to kahoalii. This prayer was called lalakoa, and no people dared pass on the outside lest they died. And after this they [thepriests] went to their places, leaving one man in the temple as a soldier on watch.This was a rule of the temple according to the priests. All these things were donein one night.	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 imua o kuahu, o weweke ka inoa o keiapule, he loina no ia no ka luakini, a hele aku la na kahuna a me ko ke alii akua hookahi,[[27]]hele aku la lakou ma kauhale e pule aku ai mawaho, a he pule hoopunipuni no keia,i aku la lakou i na kanaka oloko o kauhale: “E hele mai oukou iwaho nei;” pela lakoui wahahee aku ai i na kanaka, ua ike no na kanaka a pau i keia mau mea a lakou i oleloaku ai ia lakou la ua noonoo nui no lakou i keia po, a he po kapu loa no keia no kahoalii, a he lalakoa ka inoa o keia pule, aohe maalo kanaka o keia po mawaho o makelakou. A pau ae la ia hoi mai la lakou i ko lakou wahi; oia hoi ua noho iho la nokekahi kanaka hookahi iloko o ka luakini, he koa ia no kulana a he ano no keia noka luakini, he loina no ia na ke kahuna, i keia po hookahi no keia mau hana a pau.
Early in the morning the king went to the House of Papa, to recite its prayer, togetherwith the priest who understood the ordinance belonging to it. They both prayed, afterwhich the priest said, “Listen to my words.” The king assented. “Your 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 temple to offer a short prayer to the deity. After the prayer theking offered as sacrifice to the deities, pigs, bananas, coconuts and a dead man.This prayer was called holua. The king’s feather god was then taken to the beach. It was a most sacred idol, andwherever it went sacredness was observed and all men and all chiefs prostrated beforeit. Then again the king entered the House of Papa to pray therein. Then came all thepeople and all the chiefs to be blessed by the priest of Papa, so that they mightbe released from any sea bathing restraint. This was the goddess who released thetemple tabu, by which the uncleanness of all the people and of all the chiefs, andof all the priests was remedied. They had their bath this day, but they were not entirelyfree. This was an ordinance of the hono priest.[29]	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 me ke kahuna no i ike i ka loina oia mea a pule aku la laua; a pau ae la, a olelomai la: “E hoolohe mai oe i ka’u olelo,” a ae aku la ke alii ia ia: “Ae.” “Ua maikaiko pule a ua nana mai no ko akua ia oe.” A hoi aku la ke alii i kona wahi, a mahopeiho a ao ae la hele hou aku la no ke alii, a me na kahuna a me na akua iloko o kaluakini, a e pule uuku aku i ke akua, a mahope iho o ka pule ana mohai aku la ke aliii ka puaa i ke akua, a me ka maia, a me ka niu, a me ke kanaka make, he holua keiapule. A pau ae la ia, alaila lawe ia aku la ko ke alii akua hulumanu i kahakai, ahe akua kapu loa ia, a he hoana wale no kana hele, a he moe na kanaka a pau loa, ame 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 e ke kahuna,o papa i noa lakou i auau lakou i ke kai, a o ke akua wahine keia nana e hoona kekapu o ka luakini a ikeia ’e la ka maea o na kanaka a pau loa, a me na ’lii a pauloa, a me na kahuna a pau loa, auau la lakou i keia la, aole nae lakou i noa, he loinakeia na ke kahuna hono.
After bathing they all went into the temple—the king and the priests and the people.The hono priest placed the people in eight rows before the altar, and in presence of the images,the hono priest officiating, said: “Remain quiet, all of you. Do not make a noise. Do notmove. Steady your posture, make the knees uniform, and keep your seats down, so thatthe deity may be favorably impressed.” They obeyed the priest 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 mightbe killed. This was a most sacred ceremony of the hono priest, and an ordinance of the temple, a charge also from his ancestor to him. Thepriest then gave the king his decision, saying, “Your prayer is excellent. This isthe strength of unity by which you will retain your land.” The priest then releasedhimself from the service, and they all left the temple, going outside to parcel outthe goods to the people and the hono priest, [the goods being] pigs, bananas and coconuts. And when this was ended andit was night the priest of Papa offered prayer in the House of Papa. Kuili was the name of one of his prayers this night, and keliimaomao was the name of the other prayer. The king did not accompany him this night.	A pau ae la ka lakou auau ana, alaila hoi aku la lakou iloko o ka luakini, a me kealii, a me na kahuna a me na kanaka, a hoonoho iho la ke kahuna hono i na kanaka hoonoholalani iho la ia ia lakou imua o ke kuahu, i ke alo o ka poe kii a ewalu paha lalanikanaka, a hoomalu iho la ke kahuna hono o kana oihana, e noho malie oukou, mai walaauoukou, mai onioni oukou, e puunaue ka noho e like ke kuli e hoomaule ka lemu i paailalo, i maikai ke anaina a ke akua; a lohe iho la lakou i ke kahuna a hoomalu ihola lakou ia lakou iho, aohe naue, aohe luli, a noho malie nui iho lakou a ku ae laua kahuna hono la iluna a hoehu ae la ia i ka lau lama iluna iho o na kanaka, a puleiho la ia oia wale no a iho la ia penei, ka hoaka o ka lima ina iluna, alaila o aela ka lima o na kanaka a pau iluna, aole o lakou onioni ae o make lakou, a he pulekapu loa no keia na ke kahuna hono, he loina no ia no ka luakini, a he kauoha no nakona makua ia ia; a pau ae la ia, alaila olelo aku la ke kahuna i kana pono i ke aliii aku la: “Ua maikai keia pule au, o ka hono keia o ka iwi e paa ai, a me ko ainaa hoonoa ae la ke kahuna i kana.” A haalele iho la lakou i ka luakini, a hele akula lakou iwaho e haawi i ka waiwai na na kanaka, a me ke kahuna hono i ka puaa, ai ka niu, a me ka maia, a pau ae la ia, a poeleele iho la, alaila pule iho la ke kahunao Papa iloko o ka hale o Papa, a he kuili ka inoa o kana pule i keia po a o koliimaomaoka inoa o kekahi pule ana i keia po, aole ke alii i hele aku iona la i keia po.
On the next day at early morning the king went to the priest to hear his words. Thepriest then said to the king, “Listen: this has been a favorable night to your goddess;[[28]]women with sinful mouths[30] shall not live before you; they die at the hands of your goddess.” And when the priesthad ended these words they went on the outside in accordance with the duties of thepriest of Papa. Then all the people came together with all the chiefs and the priests,before the priest of the House of Papa, who would release them from service and fromthe temple. The king then commanded his overseer to furnish dogs for his goddess—aboutforty of them—together with chickens. And when these things were brought and placedtogether the priest waved a short spear (or javelin) and sat down. Then the king commandedthe priest of the House of Papa, “Get me the sash belonging to my wife, and her piggift to the deity.” The priest went to fetch the queen. On her accompanying him heheld 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 prayer.The people gazed earnestly upon her. She had fastened a white garment (pau) 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 goddess, saying: “Here is thy sashand 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.”	A ao ae la i ka wa kakahiaka, alaila hele aku la ke alii iona la e hoolohe i kanaolelo mai, a i mai la ia i ke alii: “E, ua maikai ae nei keia po o ko akua wahine,aole e [[29]]ola na wahine waha hewa mai ia oe, e make ia i ko akua wahine.” A pau ae la ka kekahuna olelo ana, alaila hele ae la lakou mawaho iho i ka oihana a ke kahuna o Papa,alaila hele mai la na kanaka a pau loa, a me na ’lii a pau loa, a me na kahuna a pauloa, imua o ke alo o ua kahuna hale o Papa la, nana lakou e hoonoa i keia la, a meka luakini, alaila kena ae la ke alii i kana luna i ilio na ua akua wahine la hookahipaha kanaha ilio a me ka moa, a halihali mai la lakou a akoakoa, alaila hoali ae lake kahuna i ka o a noho iho ia ilalo, a pau ae la ia, alaila kena ae la ke alii iua kahuna hale o Papa nei e kii aku oe i ka malo a kuu wahine a me kana puaa makanamai i ke akua, a kii aku la ke kahuna i ua alii wahine la; a haele pu mai la lauame 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 pulemai la ia mamua ona, a nana nui mai la ka maka o na kanaka a pau a ua kakua kela meka pau keokeo ma kona hope, a kokoke aku la laua imua o ke alo o ua akua wahine la;a pau ae la ka pule a ke kahuna, mohai aku la ke alii wahine i ka malo a me kana puaai ke akua wahine, i aku la ia: “Eia ko malo a me ko puaa, e ola maua me kuu kane iaoe, e ke akua, me kuu kane, a e haawi mai oe i keikikane na maua i kii pala nou, eke akua, aka, i ole, i kaikamahine maua i kukuoloa nou, e ke akua, ua noa.”
Then came certain prophets to worship their goddess. Some for Pele, others for Hiiaka,Kapo, Pua and Kamohoalii. There were many prophets who came this day before the king’sgoddess, where they, every one of them, offered sacrifices of goods, pigs, chickens,and sashes, and all other things, saying: “Here are the pigs, the chickens, and thesashes, 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 forgivenon the day that we seek pardon.” They then ceased their petitions and went away. Thepriest of the House of Papa then arose, waved the fire stick, sat down and prayedto the goddesses. The fires were then started for broiling dogs and chickens; thesewere brought together in the presence of the goddesses. Then the king offered thebroiled dogs and chickens. The priest of the House of Papa then exclaimed in a loudvoice over the people, saying: “Elieli.”[31] The people then responded “Kapu. Elieli. Noa ia e, noho mua.”[32]	Alaila hele mai la ka poe kaula hoomana i ko lakou mau akua wahine, o Pele ke akuao kekahi, a o Hiiaka ko kekahi, a o Kapo ko kekahi, a o Pua ko kekahi, a o Kamohoaliiko kekahi; he nui loa no na kaula i hele mai i keia la, imua i ke alo o ko ke aliiakua wahine, a malaila lakou e mohai ai i ka lakou mau waiwai, i ka puaa, a me kamoa, a me na malo a lakou a pau loa, a mohai aku la lakou penei: “Eia ka puaa, a meka moa, a me ka malo, he makana na makou ia oe, e hoola mai oe i ko pulapula, e manahoi makou imua ou, a e hoopono mai hoi na ’lii ia makou imua o lakou, a e ike oe ekala ia makou i ko makou la e olelo ai.” A oki ae la ka olelo ana a lakou, alailahoi 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 pule ku o kailio, a me ka moa, a hoakoakoa ia mai la ia mau mea imua o na akua wahine, alailamohai aku la ke alii i ka ilio pulehu, a me ka moa pulehu, alaila hooho ae la ke kahunao ka hale o Papa me ka leo nui iluna iho o na kanaka iho la penei: “Elieli.” A paneae la ka leo o na kanaka penei: “Kapu, elieli, noa ia e, noho mua.”
The temple was then quite free from kapu, and the king and priest came in touch with woman and with all the people. This wasthe eighth time that the king was under restriction in the temple, and he was nowfree. Thus the king and priest encouraged the worship of such false deities. Thesegods never uttered one word to the king and the priest, during all the time they werein the temple, when they offered their goods as sacrifices. The deities did not doanything for them. They themselves sang praises to the images; they themselves extolledthe deities; they did not receive any happiness from serving them. Their happinesswas not from serving them, but from their own imaginations. They were inflated withtheir own pride without any idea that it was only oppression. They thought, however,that the temple was a necessity.	Alaila noa loa ae la ka luakini a hoopa 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 pelake alii, a me ke kahuna i hooikaika ’i i ua mau akua wahahee nei, aole i olelo ikimai ke akua i ke alii, a me ke kahuna i ko lakou manawa iloko o ka luakini, i ka lakouhaawi ana aku i ka lakou mau waiwai, aole loa mai pela ke akua ia lakou a o lakouwale no ka i hoole aku i ke akua a lakou wale no i hiilani aku i ke akua, aole o lakouolioli i loaa mai ke akua, eia ko lakou olioli, aole nae na ke akua mai na lakou waleiho no, a he hoanou i na waha o lakou, aohe akaka he pilikia wale no, a wa iho lalakou i ka maikai o ka luakini.
Then all the chiefs went to their places to worship their gods, as a sequel to the[[30]]king’s temple service. All the chiefs had a certain time for worship. Some had theirtemple 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.	Alaila hoi aku la na ’lii a pau, e hoomana i ko lakou mau akua, i hope no ka luakini[[31]]a ke alii, a o na ’lii a pau loa eia ke ano o ka lakou hoomana ana, a po akolu kekapu ka heiau a kekahi alii, a po aha ka kekahi alii, a po alima ka kekahi alii, apo alua ka kekahi alii, pau ka lakou hoomana ana, aka, o ka ke alii po awalu ia, ahe anahulu kekahi a ke alii.
These are the months for war: 1, Kaelo, that is December; 4, Welo, March; 2, Kaulua, January; 5, Ikiki, April; 3, Nana, February. Those were the only war months of the king and the priest.	Eia ka inoa o na malama kaua a ke alii o Dekemaba, Kaelo no ia 1, Maraki, Welo ia4, Ianuari, Kaulua ia 2, Aperila o Ikiki ia 5, Feberuari o Nana ia 3. Pau na malamakaua o ke alii a me na kahuna.
OF THE OPELU (FISH)	NO KA OPELU.
When the new month of Kaaona (May) arrived the priest said to the king, “This is the month of May. The sharp bonesof the fish have been trimmed. There is no war, and let us live in peace.” The fishermenof all the district divisions round about then made preparations. And when the nextmonth, Hinaiaeleele (June), arrived, in the evening of Hilo, the priest, all by himself, tabued the opelu, the king not knowing of it. They offered prayers this night, the priest sacrificinga pig to the deities. And when it was night, the priest prepared a fowl for his ancestralgod and his deity. They (the people) went to sleep that night, the fires being restrictedfrom burning in all places, all noises were prohibited; also the crowing of the rooster,the grunting of the pigs, and the barking of the dogs. It was a most sacred night.	A hiki mai la keia malama hou o Mei, o Kaaona ia, alaila olelo aku la ke kahuna ike alii: “E, o Kaaona keia malama, a ua kalai a’e kuku o ko ia, aohe kaua, e nohomalie kakou,” a hoomakaukau iho la ka poe lawaia o na aina a puni, a hiki mai la kekahimalama hou, o Iune, Hinaiaeleele ia, a ahiahi iho la i o Hilo a kapu iho la ke kahunai ka opelu o ke kahuna wale no, aole ke alii ike ia hana ana, a pule aku la lakoui keia ahiahi, a mohai aku la ke kahuna i ke akua i ka puaa; a pau ae la ia, a poeleeleiho la kauo iho la ke kahuna i keia po i ka moa a me kona aumakua, a me kona akua,a moe iho la lakou i ka po, a ua hoomalu ia aku la ke ahi o kela wahi, a o keia wahi,a me ka walaau, a me ka moa kani mai, a me ka leo o ka puaa, a me ka ilio aoa mai,a he po kapu loa no keia.
In the early morning the high priest went into his sanctuary to offer a prayer. Thiswas called hulahula.[33] The high priest prayed in a lonely place, he and his attendant priest. The high priestthen offered a pig in sacrifice, placing it before the deity. They then conferredbetween themselves, saying, “How is our service?” The high priest answered, “The prayerwas well. The king’s country is safe, as also the king and all the people.” They thenwent on the outside to inquire particularly of the people, who might have heard something.And they said unto 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).	A wanaao ae la hele aku la ke kahuna e kai i ka aha iloko o ke kaula a o Hulahulaka inoa o keia aha, pule aku la ke kahuna i kahi mehameha oia no a me kona kahuna,a pau ae la ia, a mohai aku la ke kahuna nui i ka puaa, a hoonoa aku la ia i konamohai imua 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 ainao ke alii, a me ke alii, a me na kanaka a pau loa;” alaila hele ae la laua mawaho,e ninau pono aku i ka poe kanaka nana e hoolohe mai mawaho, 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 oukoumea owaho nei i lohe ai?” a hoole mai la lakou: “Aole a makou mea hewa i ike mawahonei.” A i aku la ke kahuna nui i kona mau kanaka: “E hooho ae oukou me ko oukou mauleo nui iluna, e mahalo i ka maikai o ka aha,” a kahea nui ae la lakou me ka leo nuiiluna, a i ae la penei, lele wale ka aha, e.
At daylight they made a short prayer on the outside of the opelu[34] house. The people were then seated in four rows, and at the same time the featheridol of the high priest was set up. The attendant priest then stood up and all joinedin 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 deities, after which he prayed with a loudvoice over the people, saying: “My brothers, it is well; you are safe,” (they then)arising four times, and sitting down again four times, after which the attendant priestinquired of the high priest: “How was my prayer?” The high priest answered, “Our prayerswere perfect.” After this they went on the outside on the kuula, where they offered a short prayer.	A malamalama ae la, alaila pule uuku aku la lakou mawaho iho o ua hale opelu nei;a pau ae la ia, alaila hoonoho lalani iho la lakou i na kanaka i ke kauwila ana alakou, eha lalani kanaka, a kukulu iho la ke akua hulumanu o ke kahuna a ku ae lakona kahuna iluna, a pule aku la lakou, aka ae la ke akua poai ae la lakou, a hoiae la lakou ma ka aoao mauka, a pule iho la ke kahuna, a pau ae la ia, alaila puleiho la ke kahuna i ka pule alaea, a kaumaha ae la ua kahuna alaea nei i kona aumakua;a pau ae la ia, pule nui iho la ia me ka leo nui iluna iho o na kanaka, a i iho laia i na kanaka penei: “E kuu a kaikaina, hikia, ola,” eha ku ana iluna, a eha nohoana ilalo; a pau ae la ia, alaila olelo mai la kela kahuna i ke kahuna nui, i maila: “Pehea keia pule au?” A i mai ke kahuna nui: “Ua maikai ka pule a kakou.” A pauae la ia, a hoi aku la lakou a mawaho iho o ke kuula, a pule aku la lakou mawaho,he wahi pule uuku no ia.
They then entered the temple (heiau) where the priest offered a prayer called kolii, in which they all joined in earnest supplication, with their hands held high towardsthe house, and with very loud voices exclaiming: “The prayer, this is the prayer:O Ku, O [[32]]Lono, O Kane, O Kanaloa, long life to the king.” The pigs were then broiled and broughtbefore the wooden idol, with coconuts and bananas. After this and at the conclusionof 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 heiau where a priest pronounced a blessing upon them, after which the people brought theirshares to their places, first giving thanks to their smaller deities, and had theirmeal, 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 manwent up, found the pala fern, and while breaking it off the rain fell. He came down feeling happy for beingcaught in the rain. When he had come into the presence of the priest, the latter askedhim, “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 priestsaid, “The omens are good. Tomorrow we will make a haul.”	A pau ae la ia, a komo aku la lakou iloko o ka heiau a pule aku la lakou malaila ahoali ae la ke kahuna i ka aha o Kolii ka inoa o keia aha, a ulono aku la lakou ika pule, a hoopii aku la na ahi limalima iluna o ka hale, a kahea nui ae la ko lauamau 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, [[33]]Kanaloa, e ola i ke alii; a pau ae la ia, alaila pule aku la lakou a pulehu aku lalakou i ka puaa a halihali mai la ka puaa pulehu imua i ke alo o ke akua laau a meka niu a me ka maia; a pau ae la ia, a mahope iho o ka pule ana, a mohai aku la kekahuna i ka puaa i ke akua, a me ka niu, a me ka maia, a hoalohaloha aku la ia imuao ka poe kii; a pau ae la ia, alaila haalele iho la lakou i ka heiau, a hoi aku lalakou i ko lakou wahi, a moa mai la na puaa a lakou a halihali aku la i ka puaa alakou imua i ke heiau, a hele aku la kekahi kahuna e hainaki i ka puaa; a pau ae laia, alaila hoihoi mai la ka lakou waiwai i ko lakou wahi, alaila hoole aku la lakoui na akua liilii o lakou, a paina iho la lakou; a pau ae la ia, alaila kena aku lake kahuna i kekahi kanaka: “E pii oe iuka i pala a i loohia oe e ka ua e hai mai oeia’u.” A pii aku la ua kanaka la iuka a lalau aku la kona mau lima i ka pala, a hahaimai la ia i ka pala a haule mai la ka ua a iho mai la ia me kona olioli nui i konahalawai ana me ka ua, a hiki mai la ia i ke alo o ke kahuna, alaila ninau aku la kekahuna ia ia: “Pehea kau pii ana aku nei iuka?” A i mai la ia: “Ua i mai oe ia’u,e pii au iuka, a ua pii aku nei au, ua hahai mai kuu lima i ka pala, a ua mai la kaua iluna iho o’u, a mai opili loa au,” alaila i aku la ke kahuna: “Ua maikai ku aupala, apopo hei ka ia.”
It was then sunset. The priest and the people went to the temple to pray to the deities,after which they all left the temple. The opelu fisherman then prepared his canoe and his net, and at early dawn a priest repairedto the temple to bring the bunch of pala ferns which he placed in the canoe, at the same time asking for a blessing from thedeity. He came away after placing the pala ferns. And when the fisherman saw the priest come away he collected together hisfishing apparatus and his net. He girdled on a white sash on his waist, and chantedto his ancestral deities, saying, “O ancestral gods of the night, the night is overand I am come with the day. Here is the sash, and wilt thou watch over me that I maynot be shamed.” After this prayer he put his net on board the canoe and sailed outto sea.	A kapoo iho la ka la, hele aku la ke kahuna iloko o ka heiau e pule aku lakou i keakua, a hoou aku la lakou i keia po; 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 upena,a wanaao ae la makaala aku la kekahi kahuna iloko o ka heiau, e lawe mai i ka pupupala iluna o ka waa, a lawe aku la ia a hiki i ka waa, a hooulu aku la ua kahuna lae hoomana i ke akua; a pau ae la ia, waiho iho la i ka pala, alaila hoi mai la iaike mai la na maka o ua lawaia la i kana hoi ana mai, alaila hoomakaukau ae la iai kana mau waiwai 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 ke ao ia’u, eia ka malo, e nana oe ia’u i keia la hilahila o’u.” A pau ae laia a hoouka aku la ia kana upena, a holo aku la lakou i kai.
This was a most sacred day, no fires being lighted here or there, no other canoesbeing seen on the ocean, this day, lest they perish. When the fisherman reached thefishing grounds and lowered his net he prayed to his ancestral deities, saying, “O,ancestral gods of the night; the night is gone and I am come with the day. Give megreat power this day. Cover the belly of our net this day.” He then cast the net andthrew out the bait. The opelu (fish), on devouring the bait, came streaming into the net, which was then drawnup by the fisherman, who was murmuring a prayer all of that time. He then seized theneck of the net and drew it toward him, calling thus: “O Ku, this has been a great day for us. You have covered my shame this day.” After this, they(the people) lifted the net into the canoe, collected their fish and shoved off thebow of the canoe. They all went inland making cheerful noise with their mouths.	He la kapu loa no keia, aohe ahi a mai o keia wahi a o kela wahi, aohe waa holo maio ka moana i keia la o make lakou. A hiki aku la ua lawaia la i ke koa, a kuu ihola i kana upena 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 oka upena a kaua i keia la.” A pau ae la ia, a kuu aku la kona lima i ka upena ilaloa hoolei aku la ia i ka ai, ai mai la ka opelu i ka ai a hahai mai la iloko o ka upenaa huki ae la ua lawaia la i ka upena me ka pule no ma kona waha, a lalau iho la konalima i ka pu o ka upena, a kaohi iho la kona lima, a kahea iho la ia penei: “E Kue, he la hoi na nou ia kaua i keia la, a ua nalowale kuu hilahila ia oe i keia la.”A pau ae la ia, kaikai ae la lakou i ka lakou upena iluna o ka waa, a hoiliili ihola 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.
When they landed the priest came and stood at the landing place. The fisherman tookup seven opelu, walked up to the priest and placed them in the priest’s hand. The priest then tookthe opelu to an uhe[35] board, where the fish was consecrated to the deities. The fisherman then went tohis house to thank his ancestral deities, while the priest took the fishes and placedthem on a tray before the altar. Then the high priest ordered a man: “You take someopelu for the king, that he may eat of the first haul of the day.” [[34]]The man went as ordered, singing as he went. And when the people saw and heard himthey all sat down. And when he came before the king he handed him the fishes and thenran away with great speed, lest he might be killed.	A pae aku la lakou iuka, a iho mai la ke kahuna, a ku mai la ia mauka, a lalau ihola ka lawaia i na opelu ehiku, a pii aku la ia a halawai me ke kahuna, a haawi akula i na opelu i ka lima o ke kahuna, a lalau mai la ia lawe aku la ke kahuna i naopelu i ka papa uhe a malaila e uhe ai i ka ia i ke akua; a pau ae la ia, alaila hoiaku la ua lawaia la i kona wahi e hoomana i kona aumakua, alaila lawe aku la ke kahunai ka opelu imua o ke kuahu, kau aku la i ka opelu iluna o ka haka, alaila i aku lake kahuna nui i kekahi kanaka: “E lawe oe i kekahi opelu na ke alii i ai mai kelai ka opelu mua [[35]]kau i keia la,” a kai aku la ke kanaka me ka oho no i kona waha a ike mai la ka makao na kanaka i ke oho ana aku a noho iho la lakou ilalo. A hiki aku la ia i ke aliila, a haawi aku la i ka opelu i ke alii, holo iho la ia a mama loa o make ia.
The king then went to the shrine where a priest prayed. They then prepared the king’sfish from which the king picked out the right eye and ate it, and offered thanksgivingto the deity. And in the morning which was that of Kukahi (the third night of the new moon), two mahamaha’s[36] were carried out to sea, one named Haleokaloa (House of Kaloa), the other Haleohiu (House of Hiu). And when these were brought[37] to the shore some of the priests offered prayers at that place. Their net havingcaught some fish, they went forth praising their fishing gods. In the evening thefires were extinguished and the night was made sacred. In the morning the women werereleased from their restrictions and were allowed to eat fish.	A hele ae la ke alii i kahi o ke akua ilaila e pule ai kekahi kahuna a hana iho lalakou i ka ia a ke alii, a poalo ae la ke alii i ka maka akau o ka ia, a ai ae lake alii a kaumaha ae la ke alii i ke akua; a pau ae la ia, a kakahiaka ae la i o Kukahilele ae la na mahamaha i kai i keia la, o Haleokaloa ka inoa o kekahi mahamaha a oHaleohiu kekahi mahamaha; a lele ae la laua i kai, a hoomana iho la no hoi kekahimau kahuna malaila. A hei ia ae la ka lakou mau upena, alaila hoi ae la lakou a hoomanaaku lakou i ua mau akua lawaia la; a ahiahi iho la lupa ke ahi; a kapu ihola i keiapo, a ao ae la kua wahine, alaila noa loa ae la lakou, alaila ai iho la ka wahinei ka ia.
Then canoes came from the ocean having noticed that the restriction on the opelu was lifted. This was a very strict ordinance of the priest. Nine days were used forthe restriction they had made, and nine days the canoes could not go out, nor wasit safe for them to come in from the ocean while the restriction was in force. Allof these things have passed away.	Alaila holo mai la ka waa ma ka moana mai, ike ae la lakou i ka noa ana o ka opeluoia lakou i holo mai, a he oihana kapu loa no keia na ke kahuna, a poaiwa lakou ikapu ai i keia mau oihana a lakou i hana ai, a poaiwa no hoi ka holo ole ana o kawaa, aole lakou e ola ke holo mai ma ka moana, i ka manawa i hana i keia oihana; pauloa ae la keia mau mea a pau loa.
Following are the names of the months in which the king and the priests did not wagewars, and in which one district (or island) did not wage war upon another. These arethe seven months: 1, May, which is Kaaona; 2, June, Hinaiaeleele; 3, July, Hilinaehu; 4, August, Hilinama; 5, September, Ikuwa; 6, October, Welehu; 7, November, Makalii.	Eia ka inoa o na malama kaua ole a ke alii, a me ke kahuna, aole e kaua aku keia ainai kela aina, aole hoi e kaua mai kela aina i keia aina; eia na malama kaua ole ehiku:Mei, Kaaona ia 1, Iune, Hinaiaeleele ia 2, Iulai, Hilinaehu ia 3, Augate, Hilinamaia 4, Sepakemaba, Ikuwa ia 5, Okakopa, Welehu ia 6, Nowemaba, Makalii ia 7. Pau na malama kaua ole a ke alii.
CONCERNING THE YEAR	NO KA MAKAHIKI.
And when the new month, Ikuwa (September) by name, commenced, the king placed a signal in front of the temple showingthat the old year had passed and a new one had commenced. This was done on the nightof Hilo[38] (the first night of the new moon), the king and all the people and all the priestsassembling this evening on the outside of the temple, the people being arranged intwo rows. A priest stood up with a bunch of ieie ferns in his hand, and then they all joined in prayer: Then the priest said, “Mybrothers, it is well; we are safe.” Then they all stood up from front to rear, withloud rejoicings. After this the priest with the idols went to a court yard of thetemple, where they murmured in prayer. This prayer was called kauo[39] After this they all went to their respective houses, resting through the night. Atdaylight they left their houses and came and prostrated themselves outside of thetemple; the king, the priests and all the people. The people were arranged in fourrows, the feather deities being also arranged in rows. The high priest then arose,wearing a white sash around his waist, and holding a bunch of ieie ferns in his hand; and after making some incantations he offered a prayer to thedeity. After this invocation many priests arose praying and moving in a circle aroundthe deities. The alaea priest then arose to offer his petition, after which the people arose from frontto rear, all entering the temple, where they prayed before the idols.[[36]]	A hiki mai la kekahi malama hou o Ikuwa ka inoa, kau welu iho la ke alii i ke ahiahii o Hilo, imua o ka luakini, a hele aku la ke alii mawaho iho o ka luakini, a me nakanaka a pau loa, a me na kahuna a pau i keia ahiahi, a hoonoho iho la i na kanakaa 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 hope, me ko lakou leo nui; a pau ae la ia, a hoi ae laka poe kahuna, a me ka poe akua ma ka papa hola’e uo ai lakou, a he kauo ka inoa okeia pule, a pau ae la ia, a hoi aku la lakou i ka lakou kauhale, a moe iho la lakoui keia po, a malama ’e la hele aku la lakou i ka lakou kauhale, a moe iho la lakoumawaho iho o ka luakini, a me ke alii, me na kahuna, a me na kanaka a pau, a hoonohoiho la lakou i na lalani kanaka 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 ikona lima, a kalokalo ae la ke kahuna a kaumaha aku la i ke akua; a pau ae la kanakaumaha ana a ku ae la na kahuna a nui loa, a pule 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 pau ae la ia, alaila hoi aku la lakou ilokoo ka luakini, a pule aku la lakou imua o ke alo o ka poe kii.[[37]]
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 out and left the temple.And in the evening the priests, together with the deities, went to the courtyard ofthe temple, to offer the short prayer called kauo. After this and on the second night the priests returned to the temple, all by themselvesthis night. This prayer was called kalaku. In the morning the king awoke and went into the temple, and gifts of numerous pigsand great quantities of bananas and coconuts were brought forth, and on this day theyprayed earnestly and showed great reverence for the deities. And the king offeredall these many valuable things to the deities, showing the king’s great love, thisday, as also the priest. The people broiled the pigs to the number of three timesforty (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 notpray there. When the praying had ended the king offered the pigs, the coconuts andthe bananas, with great love in his heart for the deity. The king then said: “O god,this is the only time I shall see thee, and the only time thou shalt see me.” Afterthis prayer they left the temple going to their houses.	A mohai aku la ke alii i ka maia, a me ka niu, aole e mohai aku ke alii i ke akuai ka puaa i keia la; a pau ae la ia, alaila hele ae la lakou iwaho haalele iho lalakou i ka luakini, a ahiahi iho la hele aku la ka poe kahuna a me ka poe akua i kapapa hola e pule uuku aku malaila, a he kauo ka inoa o keia pule. A pau ae la ia,a po iho la i ka po alua hele aku la ka poe kahuna iloko o ka luakini, o lakou waleno i keia po, a he kalaku ka inoa o keia pule a lakou i neia po. A ao ae la ala maila ke alii a hele aku la iloko o ka luakini, a hookupu mai la ka puaa a nui loa ame na niu, a me ka maia a nui loa, a i keia la pule nui iho la lakou me ke aloha nuii ke akua, a hoouku aku la ke alii i ke akua i ka waiwai a nui loa, a he nui loa kealoha o ke alii i keia la, a me ke kahuna, a pulehu aku la na kanaka i ka puaa, ekolupaha kanaha puaa i pulehuia, he nui loa ka hiilani ana a ko lakou mau waha i keiala, i keia kapu ana a lakou, alaila papani kuahu, aole lakou e pule nui aku mahope;a pau ae la ka pule ana a lakou, a mohai aku la ke alii i ka puaa, a me ka niu, ame ka maia, me ke aloha nui no ona iloko o kona naau i ke akua, aka ho aku la ke aliii ke akua, i aku la ia penei: “E ke akua o ka’u ike ana aku no keia ia oe o kou ikeana 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.
And when the pigs were cooked, and the king’s great share was brought out, about twiceforty pigs, the king parceling them out to the ordinary chiefs, a hind quarter each;to the higher chiefs, the breast; to the lowest chiefs the flanks; and to the commonpeople the loose meat. After this and when it was evening, the king and the priestand the deities and all the chiefs all joined in a service by the king and the priest,which was called kauwila[40] and they prayed with great love in their hearts toward the deity. There was no rainingthis evening, being sacred to the king’s kauwila service. After the praying the king offered the pigs, the coconuts and the bananasas sacrifices. After the king had made his offering to the deity, they left the temple,and behold! the evening was calm (clear), the people said, “this kauwila service of the king was excellent; we are indeed safe.”	A moa mai la ka puaa a lakou, a halihali mai la ka waiwai a ke alii a nui loa a hekanaha paha ka puaa 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 loapakaka lakou, a o ka puali paio lakou; a pau ae la ia a ahiahi ae la hele aku la kealii, a me ke kahuna, a me na akua, a me na alii a pau loa, a pule iho la lakou, ahe kauwila ka inoa o keia pule a ke alii, a me ke kahuna i keia ahiahi a ke pule neino lakou me ke aloha nui o ko lakou mau naau i ke akua, a he ahiahi ua ole mai keiahe kapu i kauwila a ke alii. A pau ae la ka pule ana a lakou, alaila mohai aku lake alii i ka puaa, a me ka niu, a me ka maia; a pau ae la ka ke alii kaumaha ana akui ke akua, a haalele iho la lakou i ka luakini, aia hoi, ua malie ihola keia ahiahi;i ae la na kanaka a pau, “maikai neia kauwila a ke alii, ola no kakou.”
During the night a number of the lesser priests came with the high priest to prayin the temple. The king did not accompany them at this time. They prayed earnestlythis night. The high priest then told the lesser priests, “You must repeat all ourprayers 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 awakenedthe gods saying: “Arise ye, O Ku, O Lono, O Kane, O Kanaloa, it is daylight.” Suchwas the way that they acted with great falsification before these images this night.And all the people and all the chiefs exclaimed: “How the priests have kept awakeall through the night!”	A po iho la hele mai la kekahi poe kahuna liilii me ke kahuna nui, e pule lakou ilokoo ka luakini, aole i hele aku ke alii me lakou i keia po, a pule nui aku la lakoui neia po, a i aku la ke kahuna nui i ka poe kahuna liilii: “E pule mai oukou i kapule a kakou a pau i neia po, o ka kakou pule ana aku no keia ia ia,” aole lakou imoe iki i neia po a ao, a hoala aku la lakou i ka poe akua i ka wanaao, i aku la lakoui 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 laaui keia po; a i mai la na kanaka a pau, a me na ’lii: “Nani hoi ke ola ana a ka poekahuna i neia po.”
And when it was broad daylight, the king came to the temple to offer to the deitiesthe pigs and the bananas and the coconuts, after which they conducted a small servicecalled halua, in which the king offered some more sacrifices to the deities. They then went outand left the temple, going to the House of Papa, where they would remain all day.And when all the people and the chiefs had gathered and offered a prayer, the kingcommanded some men to broil a number of dogs—about ten—for the female deities. [[38]]When the dogs were cooked they were placed before the goddesses, together with theiholena bananas; and after the king had offered a prayer to them, the priest of the Houseof Papa declared the restrictions to be lifted, and they were free from all restraintthis day. After nine days the king and the priests again went to the temple, and in the eveningof Mohalu[41] (when the moon was twelve nights old), entered it. Two men were stationed 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), andto the land, and to the people.” These were the nights of Hua. And when the priest had offered the petition to the deities, and had thrown thecoconuts (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[42] and the moon this very same night. The king then offered pig and coconut to the deitiesafter 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 heartsof all the people were thankful, for they said: “The king’s gifts of coconuts weregood; the country is indeed safe.”	A ao loa ’e la hele mai la ke alii iloko o ka luakini, a mohai aku la ke alii i keakua i ka puaa, a me ka maia a me ka niu, a pau ae la ia, a pule uuku iho la lakoui 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 hikiaku la lakou i ka hale o Papa, a malaila lakou e noho loa ai i neia la; a akoakoamai la na kanaka a me na ’lii a pau loa, a pule iho la lakou malaila, a kena aku lake alii i kekahi poe kanaka e pulehu aku i mau ilio na ke akua wahine, he umi pahailio, a pau mai i ka pulehu ka [[39]]ilio, a hoakoakoa ia mai la imua o ke alo o ua mau akua wahine i ka ilio, a me kamaia iholena, a pau ae la ka ke alii kaumaha ana aku i ke akua, a hoonoa ae la kekahuna hale o Papa ia lakou i neia la, alaila pau loa ae la ke kapu o lakou i neiala. A mahope iho o na la eiwa alaila hoi hou aku la ke alii a me na kahuna iloko oka luakini, a i ke ahiahi i o Mohalu komo aku la lakou iloko o ka luakini, a ilailaelua kanaka e ku ana iluna, a lalau ae la ka lima o ke kahuna nui i na niu elua, aku ae la iluna, a kahea aku la i ke akua ia Lono, i aku la: “E Lononuiakea, eia kaniu, e ola i ko kahu a me ka aina, a me na kanaka, o na po keia i o Hua nei.” A pauae la ka ke kahuna kaumaha ana aku i ke akua, a hoolei aku la ia i ka niu, i konalima i kekahi i kekahi, a noho iho la ia ilalo, a pule aku la lakou a ku ae la uamau kanaka la elua iluna, a kahea ae la laua me na leo nui iluna, a hanai aku la lakoui ka poe hoku, a me na malama, i keia ahiahi hookahi no, a pau ae la ia, alaila mohaiaku la ke alii i ka puaa a me ka niu, a pau ae la ka ke alii kaumaha ana aku i keakua, a haalele iho la lakou i ka luakini, a hele aku la lakou iwaho, a poeleele ihola moe iho la lakou i keia po, a mahalo iho la lakou i neia po, a me ka naau o nakanaka a pau loa, i ae la lakou penei: “E, maikai ka niu a ke alii, ola no ka aina.”
At dawn the king and the priest and one other man went into the temple to pray asthey had done before, after which the restriction on them was raised that night. Theyleft the temple and went outside. And after these things there was nothing for themto do for twenty and nine nights. Then the priest again went into the temple to breaka coconut, which was the priest’s own and that of the people also. It was a yearlyfestival custom, and it was formerly enacted so it was to be observed by the priest.After this the priest left the temple when they were all released from restrictionsthis night.	A wanaao ae la hele hou aku la no ke alii iloko o ka luakini, a me ke kahuna a mekekahi kanaka iho no o lakou, a pule aku la lakou e like no me ka lakou hana ana mamua;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 lakoui keia manawa, a he iwakalua po a me kumamaiwa, alaila hele hou aku la ke kahuna ilokoo ka luakini, e wahi i ka niu, o ka ke kahuna niu no neia, a me kanaka ainana, heloina no ia no ka makahiki, a ua like no me kela hana ana mamua, a pela no hoi keiahana ana aku a ke kahuna; a pau ae la ia, a haalele iho la ke kahuna i ka luakinia noa loa ae la no lakou i neia po.
And when seven more nights had come to pass and on the day of Laau-ku-lua,[43] 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 overthe 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 beforethe king, all the districts paying tribute this day. And in the night of Laau-pau (the 20th) the collection was displayed and the king’s feather deity and the lesserpriests came to distribute the offerings this night. This was a very sacred night,no fires burning, and no noise to be heard. They offered prayers this night and thenwent to sleep.	A hiki hou mai la ua mau po hou ehiku, o Laaukulua ka inoa a ia la huli iho la keakua 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 pau, a ua halihali mai lalakou i ka waiwai na ke alii a nui loa, no ko ke alii makahiki, i ka ilio, a me kekapa, a me ka pau a me ka ia, a me na mea no a pau loa imua i ke alo o ke alii a hookupuiho la na mokuna 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 kapuu waiwai i keia po, a he po kapu loa no keia po, aole e a mai ke ahi, aole e walaaumai, a pule iho la lakou i keia po, a moe iho la lakou.
And in the morning of Ole-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. Theking offered a pig to the deity and then they joined in supplication. After prayerthe pigs prepared for them were cooked, and they sat down to partake thereof. Afterthe meal the priest distributed the collection, and then asked the king, saying, “Howwas your prayer?” He answered, “It was very good; there was no rain, no noises; itwas excellent,” and he raised the restriction in this week.	A kakahiaka ae la i o Olekukahi ala mai la ke alii, a me ke kahuna, a me kekahi kanakapunahele nui, akolu lakou e hele aku i keia kakahiaka, a hele aku la ke alii, a meke kahuna, a me ua kanaka punahele nei ia ia ka pahu, a pule aku la ke kahuna, a hikiaku la lakou i kahi o ka puu i hoomoe ia ’i, a kanaenae aku la ke alii i ka puaa ike akua; a pau ae la ia, a pule iho la lakou, a pau ae la ka lakou pule ana. A moaae la na puaa a lakou ai nui iho la lakou. A pau ae la ka lakou ai ana, alaila kuiwaiho la ke kahuna i ka puu, a pau ae la ke kuiwa ana a ke kahuna i ka puu, alaila ninauaku la ke kahuna i ke alii, i aku la: “Pehea ko pule?” I mai la kela: “Ua maikai,aohe ua, aohe walaau, ua maikai loa.” A hoonoa ae la ia i keia pule.
Then the priest took a large portion from the collection for his share, part of whichhe sacrificed to the king’s deities. And after this, the king commanded that the goodsbe given to the chiefs and the chiefesses, and to the guards. And the person who hadthe [[40]]superintendency gave the goods away to all the chiefs and to all the people. On thenight of Ole-kukahi, all the feather deities were worshiped, and in the morning the chiefs and the peoplecollected great quantities of food for their annual festival, and the people of thewhole country also made collection of food for their annual observance, and therewas plenty of intoxicants[44] for the chiefs and for the people from the back countries. On the night of Ole-kulua, was the worship of the wooden images. The priests prayed throughout the night, andin the morning, the day of Ole-kupau (23rd), the makahiki[45] image was decorated. This was a very sacred day.	A ohi ae la ke kahuna i kona waiwai a nui loa, a kaumaha aku la ia i kekahi waiwaino ko ke alii mau akua; a pau ae la ia, alaila kena aku la ke alii i ka waiwai e haawiaku no na ’lii a pau a me na ’lii wahine a pau, a me ka puali a pau, a haawi aku laka mea [[41]]ia ia ka luna, a maii aku la ia i na ’lii a pau loa, a me na kanaka a pau loa. A poiho i o Olekukahi kauo iho la na akua hulumanu a pau loa i keia po, a ao ae la hoolakolakomai la na ’lii, a me na kanaka i ka mea ai a nui loa, no ko lakou makahiki, a ua hoolakolakomai la no hoi na kanaka o keia aina a pau loa, i mea ai no ko lakou makahiki, a uanui loa mai la na mea ona a na ’lii a na kanaka o kuaaina a pau loa. A po iho la io Olekulua kauo iho la ke akua laau i keia po, a pule 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 kapu loakeia.
Due preparations were made by the women being arrayed in skirts, and all the men infancy sashes. In the evening all the chiefs and all the people engaged in earnestprayers. Pig oven fires were started here and there, and also fires for the dog ovensof the women here and there. And in the night loud noises were heard in all directions,some from awa drinkers, some from blaspheming men; the whole country greatly enjoyed their annualfestivity in this one night. In the middle of the night they all went in bathing,which is called hiuwai, while the fires burned from all around. It was a great bathing night for all thepeople.	A hoomakaukau iho la ka pa-u o na wahine a pau, a me ka malo maikai o na kanaka apau. A ahiahi iho la, kauo nui iho la na ’lii a pau 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 ana wahine o ia wahi aku a o ia wahi aku; a po iho la olo mai la ka pihe o kela wahi,a o keia wahi, a he pihe awa, a he pihe kuamuamu na na kanaka a ua makahiki nui ihola na aina a pau i keia po hookahi no a like a like iho la keia po, alaila hele akula lakou e auau a he hiuwai ka inoa o neia auau ana a lakou, a a mai la ke ahi a nuiloa o keia wahi o kela wahi, a he po auau nui loa no keia no na kanaka a pau.
In the morning they all left the water, as it was then restricted to the deity Lononuiakea.They then fastened on handsome waistcloths, and wore their fine garments, while themen 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 whichthey had an abundance these days. The idols were placed on the outside, in the openplace, and when the people saw them they exclaimed, “There is the long god (akua-loa),and the short god (akua-poko),” and Kaloa-kukahi (24th) was the day these were seen abroad.	A kakahiaka ae la, hoi ae la lakou ma kapa o ka wai, a ua kapu ae la ka wai i ke akuaia 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 maikaiiho la ka wahine i keia la, a hoi aku lakou i ko lakou kauhale, a wehe ae la ka lakoumau mea ai momona, a he nui loa ko lakou mau mea ono i keia mau la, a ua ku ae lake akua iwaho i ke akea a ike ae la na kanaka aia aku la lakou, aia o ke akua loa,a me ke akua poko, a o Kaloakukahi ko laua la i ike ae ai iwaho.
And the deity had decreed his law that man was prohibited not to kill; war was prohibitedand 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 bebeaten; 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 sacredto Lono; life was sacred to Lono; the hills were sacred to Lono; the mountains weresacred 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 deityenumerated his laws, which the chiefs and the priests and all the people duly observed.	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 kapahu, aole e pai, e kapu ka pu, aole e puhi, e kapu ka aina, aole e hemo, e kapu kalani, ia Lono ke hekili kapu ia Lono, e kapu ka honua ia Lono, ke ala i kapu ia Lono,e kapu ka mauna ia Lono, ke kuahiwi kapu ia Lono, e kapu ka moana ia Lono, ke kaikookapu ia Lono, e kapu ka ohona ia Lono, ka waa holo kapu ia Lono, a pela ke akua ilahui mai ai i kona kanawai. A malama ae la na ’lii a me na kahuna a me na kanakaa pau i kona kanawai.
As the makahiki deities were placed in the open, the produce of the land was brought forth. The longgod then started to make a circuit of the land in twenty and three days, going onthe righthand side, while the short god went on the left-hand side in four days. Whilethe makahiki deities were thus on their circuit the high priest occupied the consecrated place,and was to be very sacred during the four days; he was not to look outside; he wasnot to eat fresh food or fresh fish, and he had to close his eyes whenever he wentoutside.	A ku iho la ua mau akua makahiki nei i ke ahu, a halihali aku la ka waiwai o ia mauaina, 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 kaiu, a he kapu loa no ia i na la eha, aole ia e nana mawaho aole ia e ai i ka ai houmai a me ka ia hou mai, a he pani kona maka ke hele mawaho.
And when the long god arrived at the king’s place, the king prepared a meal for [[42]]the said god. The attendants were then under restriction for a short time. As thegod was brought out of the king’s house and the eyes of the king beheld the image,they were filled with tears, and he cried for his love of the deity. And the kingand all the people who were in the house, cried out, “Be thou feared, O Lono;” andthe attendant people answered for the deity’s greeting, saying: “Is it mine?” andthey answered, “Here is the king’s greeting unto you, O Lono.” The people outsidereplied, “Here is Lono’s greeting unto your majesty.” After these things the deitywith his attendants entered the king’s house while certain priests who came with himoffered prayers which were followed by the king’s priest. Then the king offered thedeity an ivory necklace, placing it around the god’s neck. The king then fed the manwho carried the idol, he was the image’s mouth, and ate the pork, the uhau,[46] taro and coconut pudding and awa. This service was called hanaipu.[47]	A hiki aku la ke akua loa i kahi o ke alii, a hoomakaukau ae la ke alii i mea ai na[[43]]ua akua la, a kapu uuku iho la lakou, a puka mai la ke akua mawaho iho o ko ke aliihale, a ike aku la ka maka o ke alii i ke akua, a uwe aku la ka maka o ke alii i keakua, a uwe aku la ia i ke aloha i ke akua, a pane aku la ke alii, a me na kanakaoloko o ka hale a pau, e weli ia oe, e Lono, a pane mai la ka waha o na kanaka i keakua aloha, i mai la lakou na’u paha, ai aku la lakou, e ia ke aloha na ke alii iaoe e Lono, a i mai la na kanaka mawaho, e ia ke aloha na Lono ia oe e ka lani; a pauae la ia mau mea, alaila komo mai la ke akua iloko o ka hale alii, a me ka kona maukanaka, a ua pule mai la kekahi mau kahuna i hele pu mai no me ke akua, a ua pulemai la no hoi ka ke alii kahuna, alaila kanaenae ae la ke alii i ke akua, i ka nihopalaoa, a hoolei aku la i ka ai o ke akua, a hanai aku la ke alii i ke kanaka nanae amo ke akua, aia ia ia kona waha nana e ai ka puaa, a me ka uhau a me ke kulolo,a me ka awa, a he hanaipu ka inoa o neia mea.
After this the deity went outside the hanaipu of all the chiefs who worshipped thedeity. The deity did not eat their pork, but the man who carried it; he was its mouthwho ate its food. The king then called for a boxing contest. A very large number ofmen and women attended the match, among whom was a small sporting deity of Lono, Makawahineby name. There was loud shouting from the people while the said small female sportingdeity was amusing the people, to make them feel very happy. Both the women and themen were dressed handsomely. Both men and women boxed.	A pau ae la ia, a hele aku la ua akua la iwaho, i ka hanai pu a na ’lii a pau loa,e hoomana mai ana lakou i ke akua. Aole na ke akua e ai ka lakou puaa, na ke kanakano nana e amo, o kona waha ia, nana e ai kana waiwai. Alaila makemake ae la ke aliii aha mokomoko, a hele mai la na kanaka a nui loa, a me na wahine a nui loa, a helemai la ke kauwahi akua paani o Lono, Makawahine kona inoa; a kani mai la ka pihe ana kanaka, a me ua wahine akua paani nei e hooluolu ana i ka naau o na kanaka i nuika hoihoi o lakou, a kahiko mai la na wahine, a me na kanaka a pau loa, a mokomokoiho la na kanaka a me na wahine.
After this the long god was carried forth on a circuit of the land. The differentlands paid tribute to the deity in cloth, pigs, feathers, chickens and food. And whenthey 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 hewas brought and entered the temple. In the evening some staffs were put up, whichwas a requirement of the priests—a custom for the annual celebration, and in the night,the people assembled at the temple where prayers to Puea were chanted, which endedthe service. When the people heard the finishing of the service they were greatlypleased, their hearts were filled with gladness, and they exclaimed thus, “We aresafe. 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.[48].…	A pau ae la ia, alaila hele aku la ua akua loa la, e poai ana i ka aina a puni, aua hookupu mai la no na aina a pau loa i ka waiwai, na ke akua, i ke kapa, a me kapuaa, a me ka hulu, a me ka moa, a me ka ai, a hala lakou, a noho iho la ke alii ika iu, i o Kane. A hoi mai la ke akua poko, i ka la i o Kane, alaila kaki mai la kapala, alaila oluolu mai la ka maka o ke akua, a hoi mai la ke akua poko a puka maila ia i ka luakini; a ahiahi iho la kukulu iho la na kao he loina no ia na ke kahuna,a he ano no ia no ka makahiki, a po iho la kakai iho la ka aha, o Puea i keia po alele wale ae la ia; a lohe ae la ka makaainana i ka lele wale ana o ka aha oliolinui iho la lakou, hoihoi nui iho la ko lakou naau, a i ae la lakou penei: “E ola kakou,ua maikai ae la ka po o ka ai, a ua lokomaikai mai la ka po ia kakou.” A ao ae laia i o Lono auau ae la lakou i ka wai, a.….
When the new day, Hoaka by name, arrived, the temple was restricted for a short time. The next day, thatof Kukahi (the 3rd), the king went out in a canoe to fish for the ahi.[49] Kalahua was the name of the prayer used on this occasion. Other canoes from the surroundingdistricts had already been on the fishing grounds this day. One of the men calledHua returned first, having the honor of first drawing the eye from a fish on the dayof Hua, a custom required by the priest. On nearing the day assigned to the Lou[50] deity, it was stood in the temple, in the day of Malani.[51] The king came in from the sea, and when he was near the lower side of the templetowards the sea he saw a [[44]]great number of people with the deity. A very large number of men ran in front ofthe image, holding spears in their hands. One of them had several spears in his handswhich he intended to throw at one of the men who landed with the king from the canoe.The king and his companion landed, and when the man who held the several spears sawthem he ran forward quickly and threw a spear at the king’s companion. He parriedit with something that he held in his hand, leaping upwards. The people then shoutedat the man’s skill. The man then touched the king with a second spear thus freeinghim from restrictions. Then there was a general sham fight among the people.	A hiki mai la kekahi la hou, o Hoaka ka inoa, a kapu uuku iho la ka luakini po akahino ae la i o Kukahi, a iho la ke alii, a lana aku la ka waa i kai e lawaia ia no kaahi, a he kalahua ka inoa o keia pule, a ua lana e no hoi i keia la hookahi no kawaa o na aina a puni; a pau ae la ia, alaila, hiki mai la kekahi o lakou, o Hua kainoa, a unuhi maka ’e la ke aku i o Hua, a he loina no na ke kahuna; a kokoke akula i na la e hiki mai ai ke akua Lou i ka luakini i o Malani, a ku mai la ke akuaia la, a holo mai la ke alii i ke ’lii, a kokoke aku la ke alii makai o ka luakini,ma ke kai, a ike aku la ke alii i ka nui ana [[45]]o na kanaka me ke akua, a holo hoiholo mai la kekahi poe kanaka mamua o ke alo o keakua, a he nui loa lakou, a ua paa mai la lakou me na ihe i ko lakou mau lima, a iai kekahi kanaka o lakou na ihe o mai ai i kekahi kanaka i lele pu aku ai me ke aliimai ka waa aku, a lele aku la ke alii a lele ae la kona koolua, a ike mai la ke kanakaia ia ua mau ihe nei a kukini mai la ia, a o mai la ia i ko ke alii koolua i lelepu aku ai laua, a pale ae la ia i kana mea e paa ’na i kona lima, a lele ae la iluna,a uwa ae la ka pihe i ke akamai, a hoopa’e la ua kanaka la i ka lua o kana ihe i kealii, a noa ae la ia, hakaka iho la na kanaka, a kaua nui iho la lakou.
The king then entered the temple with the new year deities and with the priests prayingin this night of Malani. Then the king sacrificed a pig, calling upon the deity: “O Lononuiakea, here isyour pig. This is for your tired feet from visiting our land. And as you have returnedwatch over me and over our land.” The king then ceased talking to the deity and theyall left the temple.	A hele aku la ke alii iloko o ka luakini, a me na kahuna a pule aku la lakou i keiaahiahi i o Malani, a mohai aku la ke alii i ka puaa, i aku la ia i ke akua: “E Lononuiakea,eia ko puaa o ko wawae luhi keia i hele aku nei i ka aina o kaua, a hoi mai no oe,e nana mai oe ia’u, a i ka aina o kaua.” A oki ae la ka olelo ana aku a ke alii ike akua a haalele iho la lakou i ka luakini.
They slept through this night, and in the morning, the day of Kulu, no canoe was to appear this day. Today pigs were killed for the king, and at nightthere was great praying, which was called kaihaanalu. Oe was another prayer performed this night. In the morning they went to the temple wherethey performed all temple work all through the day. They undressed the new year deities,ceased their temple work, the priest going on the outside of the temple to releasethe restrictions of the anniversary. This prayer was called kuikuipapa. They being all free this day of Laau[52] (the years grew as forests), the canoes were then free to come in. At the close ofthis ceremony by the priest the king went to his place. Five days afterwards the kingreturned to restrict the temple. This service was called kaloakamakamaka. When he arrived at the temple, together with the high priest and many of his people,in the evening they were under restriction, the day being Ole-kukahi. And the people were arranged in rows. The priest stood up, then sat down and prayed.	A moe iho la lakou i keia po, a ao ae la i o Kulu, aohe waa holo mai i keia la, akalua iho la na puaa a ke alii i keia la, a po iho la pule nui iho la lakou i keiapo, a he kaihaanalu ka inoa o neia pule, a he oe kekahi pule o keia po, a ao ae lahele aku la lakou iloko o ka luakini, a luakini iho la lakou i keia la ilaila, a weheweheae la lakou i ua mau akua makahiki nei, a pau ae la ka lakou luakini ana, a hele aela ke kahuna mawaho iho o ka luakini e hoonoa i ka makahiki, a he kuikuipapa ka inoao keia pule, a noa loa ae la lakou i keia la i o Laau, (ulu laau ae la ka makahiki),a holo mai la ka waa akea. A pau loa ae la keia oihana a ke kahuna, a hoi aku la kealii i kona wahi, a mahope poalima iho o ka ke alii hoi ana aku ia mau la, alailahoi hou aku la ke alii e kapu i ka luakini, a he kaloakamakamaka ka inoa o ia pule;a hiki aku la ia i ka luakini, a me ke kahuna nui, a me na kanaka o ke alii a nuiloa, a ahiahi iho la kapu iho la lakou i o Olekukahi a hoonoho iho la i na kanakae lalani aku ae la ke kahuna iluna, a noho iho la ia ilalo a pule.
[REMAINDER OF ORIGINAL LOST][[3]]	[NALOWALE KE KOENA.][[46]]
[1] These several dances are described as follows: Laau, a stick-beating dance; pahu, with drum accompaniment; puniu, with ulili, or rattle-gourd accompaniment; pailani, similar to the puniu; pahua in which the performer dances in zigzag course; apiki, wherein the dancers attempt to entertain the spectators with buffoonery; alaapapa, a dance confined to a certain spot where the movements are executed. [↑] [2] Waha pala, a contemptuous expression, applied to an ignoramus, a blather-skite. [↑] [3] Inaina (liquor amnii), bag of waters. [↑] [4] 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. [↑] [5] Unihipilis are the departed spirits of relatives or friends which are supposed to be hoveringnear, and differ from aumakuas, ancestral guardian spirits that wander to distant realms. When required by sorcerersfor malevolent acts or influences, the unihipili spirits were the ones sought, never the aumakuas. [↑] [6] Pule palo, sincere prayers. A prayer is said to be a pule pulo that ends with “Amama, ua noa;” it is used to designate the truth of the statement or object of the prayer. Kepelinodesignates it as “A prayer in which the deity was called on to raise up the spiritsof the dead inhabiting eternal night, or chaos,” which is commonly alluded to in Hawaiian traditions as the night of Kumuhonua; andsuch spirits were called the ancestral deities of darkness. [↑] [7] It appears to have been a custom, and practised to some extent in modern times, forcertain false kahunas to seek to benefit from a well-to-do person at child-birth by flattering auguriesof safe delivery and life to the mother, as against would-be plotters for their injuryor death. [↑] [8] The priests and people looked upon rain attending a petition as a favorable response,hence their rejoicing. [↑] [9] Flowing blood, as shown in other Hawaiian narrations, is held to indicate a prosperousfuture for the child. [↑] [10] The term used here, “The pig is killed,” has reference to an ancient expression indicatingthe infantile period had passed and, figuratively speaking the pig was killed in recognitionof that fact. [↑] [11] Lapauila, door-post, is given erroneously. The object being to observe the auguries of theheavens the natural position would be the doorway or door-sill. [↑] [12] Not all heiaus were suitable temples for the performance of the circumcision ceremonies. [↑] [13] Kualaea priest, he who oversees the colored earth basin. [↑] [14] Kahalaalaea priest, one with face marked with colored earth. [↑] [15] Night of Kane was the twenty-seventh of the lunar month; Lono, the twenty-eighth,and Mauli the twenty-ninth. [↑] [16] Anything of pig name at times was apparently substituted for swine offerings—in thiscase blocks of wood marked to resemble swine features. Leaves of the grass kukaepuaa, or the small mullet termed puna amaama were aids of Kamapuaa, the demigod. [↑] [17] Lupa haalele, secret burial or disposal. [↑] [18] Nui-akea, appended to the names of each of the four major gods, implies universal greatness;supremacy. [↑] [19] Kakalo for kalokalo, a supplication to the gods. [↑] [20] Prayer for rain, and indication of approval of the services. [↑] [21] Expressions of preparation for effort. [↑] [22] Response of readiness until victory is won. [↑] [23] Kauo in the sense used here was a sustenance for the priests during the night servicesin hand, rather than a support. [↑] [24] The waipa was a prayer of supplication, while the kuwa was for the completion of a duty. Thecharacter of the kuwa is not clearly understood. [↑] [25] Kolii, was the name of a ceremony attending the landing of a chief with his god andpeople. [↑] [26] The major gods (of which Ku was one) were never seen, but were impersonated by variousimages. [↑] [27] The lananuu was the tall kapa covered structure of usually three platforms which stood in front of the altar ofthe heiau, whereon the priest and king stood during a sacrificial service. The high priestKoi conducted Capt. Cook to one of these, supposedly to participate in a service. [↑] [28] The House of Papa adjoined sacrificial temples only. [↑] [29] The priest conducting the hono service ceremonies. [↑] [30] Waha hewa mai has reference to tattling, backbiting gossips. [↑] [31] Elieli, a closing phrase of prayers, which may be understood to mean entirely, profoundly,completed, etc. [↑] [32] Noho mua, sit down front. [↑] [33] Name of a good or favorable aha—a prayer connected with a kapu. [↑] [34] Opelu, a species of mackerel (Decapterus pinnulatus). [↑] [35] Uhe board in the temple on which to receive offerings. [↑] [36] Two mahamahas (gills) refers to the two sides of the fishnet as named house, or side of Kaloa,and Hiu. [↑] [37] Lele, not in the sense of flying or jumping, so much as reached, or conveyed. [↑] [38] Hilo (to twist), the first night of the new moon. [↑] [39] Kauo, a prayer for a special blessing at the makahiki ceremonies. [↑] [40] The kauila was a sacrificial offering at the close of a kapu. [↑] [41] Mohalu, when the moon was twelve days old. [↑] [42] Feeding the stars and moon with petitions. [↑] [43] Laau-ku-lua, the nineteenth of the lunar month. [↑] [44] Mea ona of the original may be a clerical error for ono, which would be natural in a varietyof good savory things of a feast, as against awa the only intoxicant of old time, although this latter was an alii’s beverage. [↑] [45] Lono was the makahiki god. [↑] [46] Uhau, a food product now unknown, possibly an early name for the luau, the general accompaniment of baked pork. [↑] [47] Hanaipu the feeding of a god with the person who carried it. [↑] [48] Portions of the original lost. [↑] [49] Ahi, albicore (Germo sibi). [↑] [50] Lou, this named deity is not met with in other Makahiki festival accounts and is possibly a slip of the pen for loa, the long god. [↑] [51] Malani, a shortening of Mahealani, the sixteenth of the month. [↑] [52] Laau, name of the eighteenth day of the moon; literally, wood, trees, timber; thereforeas the days of the year returned so the forest grew. [↑]

[[Contents]]

Various Heathen Prayers.	He Mau Pule Pegana.
Opened is the earth to Elekau-Kama, Enlarged the growth of Nao, The eyes behold the dawning progress Of Luamaha, the strong youth. He is beneath; beneath is Kama. Perplexed is the mind of Kukuluhalaaniani, Shifting hither, shifting thither; he is shifting the time of Kama, Of the foundation of the heavenly Kama Kuoni, Pepeilani, Hakaniholua, Are the source of bitterness. Hou is the real Kanekama; Kiha of the Kama people, He is beneath, he is beneath, His is, his is the folded body.	O Kahi ka Honua ia Elekau-Kama, O halala ka ulu o Nao, O nana na maka i kaele, ua aka O Luamaha, o hoolua kama ia, O lalo ia, o lalo ae Kama, O hoowili ku loko i ka manawa o Kukulu hala aniani, O hanee aku o hanee mai o hoohanee i ke au kana, O ka papa o ka lewa Kama; o Kuoni, o Pepeilani, o Hakaniholua. Ke kupu wai awaawa ke au, O Hou o kaio Kanekama o Kiha a ka poe Kama, O lalo ia o lalo ia, O noia o noia, kino opiopi.
Formed is the pillar in the presence of Haumeakalani. Who art thou, that comes to life with the drums? By the drum is that chief ennobled! A drum that is braided is being beaten. The basket is finished; open the basket; Fill up the basket, the basket, the basket, the roomy basket. Two baskets for Kaeleha, Two [for] Mamahauula and others; At Oiolele double that action and derive four, From four to five, from five to six; Six [for] Honouliuli, Hoaeae and Waikele. From Waikele on to Waipio until the ninth; At the ninth pass by the bend in the pond at Makawa, For Kanaloa ten; Ten [for] Kipahulu, ten [for] Kaupo; Ten [for] Honuaula, ten [for] Kula; For Makawao one, for the ascent of Aalaloloa two, Two for Ukumehame, two [for] Olowalu, two [for] Launiupoko; For Lahaina ten, ten for Makila, ten for Lile; Ten [for] Niihau, ten [for] Kauai, ten [for] Oahu, Ten [for] Molokai, ten [for] Lanai, ten [for] Maui, Ten for joining and completing the islands of Kamalalawalu.	Hookauhua ka eho i ke alo o Haumeakalani, Owai oe? Owai ola o ka ka eke? O ka ka eke ia ’lii ku i ka ieie; He kaeke nanala ka eke e ulana ka eke, Ua paa ka eke, e wehe ka eke E uhao ka eke, ka eke, ka eke, ka eke, eke, Kaeke ia Kaeleha elua, Elua Mamahauula ma Ma Oiolele kaulua ia moe lele a, eha, Eha aku a elima, elima aku a eono, Eono Honouliuli, Hoaeae me Waikele. A Waikele la, a Waipio la, eiwa, Eiwa ka hala kee loko o Makawa, Ia Kanaloa he umi; He umi Kipahulu, he umi Kaupo, He umi Honuaula, he umi Kula; I Makawao hookahi; i ke ala pii i Aalaloloa elua, Elua Ukumehame, elua Olowalu, elua Launiupoko; I Lahaina he umi, he umi a Makila, he umi o Lele; He umi Niihau, he umi Kauai, he umi Oahu, He umi Molokai, he umi Lanai, he umi Maui, He umi ka hookui ka hoolawa o na moku o Kamalalawalu.
I was at Puuiki; at Puuiki I struggled, struggled until disgusted. I loosened my garments and shouldered them, Thence I went to Puaai, and from Puaai To Kilua, and from Kilua To Kilele and on to Kihoa [Where] the vines are vigorous, the men energetic, the women active, [The] children sprightly, [the] food vessels supplied, the red glow intense. Such red glow being caused by Lono, Oh! Your paramour, oh Lono, shall be a lizard; Scarce and few will be the meeting of friends at Kualoa, [For] the barren land is strangling Kakaia.	A Puuiki au a Puuiki E kope a, e kope a, e kau mai ka hoowahawaha, E kiola kapa e haawe na kapa i ke kua; A Puaai au a Puai (Puaai) au a A Kilua au a a Kilua au a A Kilele au a Kihoa He ka kiki, he kane kiki, he wahine kiki, Keiki kiki, ipukai kiki, o hooehu kiki He hookiki kiki e Lono, o, O ko ipo o Lono o i moo; A Kualoa la kalawalawala ka pili i ka hoaaloha, He umi ke kaha ia Kakaia.
There Hilo is thatching, Finishing, ridging, Trimming until satisfactory, Rounding off, boards standing, Boards stood up and cut. For the house there is spreading of the grass, Unfolding and spreading of the mat, Covering over with bed-clothes, And using of pillows; there is sleeping, Awaking, standing up and walking about. There is preparation of food; The fish and the water; there is eating; There is the end to the eating. There is washing of the hands, And there is a coming out.	Aia Hilo a, ke ako mai a, Ua paa mai a, kaupaku mai a, Ke koli mai a, maikai mai a, Poepoe mai a, papa ku mai a, Papa ku mai la, ooki mai la, O ka hale mai la, halii mai la ka mauu mai la, Hohola mai la, ka moena mai la, Uhia mai la ke kapa mai a, Ka uluna mai a, ka moe mai—a, Ke ala mai—la, ke ku mai la, ke hele mai la: Hoolako mai—a, o ka ai mai a, O ka ia mai—a, o ka wai mai—a; ke ai mai—a: Ua pau mai—a, ka aina mai—a, Holoi mai a, o ka lima mai—a; Ke puka mai la, e.
Say, there! There is your container, O Lono, getting to the point where the mouth will move, the hands will point, the head will nod, the eyes will wink, lest shame awakens. No earnest prayer has reached the hills to store water; to store it mountain high until Kaunuohua is lowered; [[48]]and yet keep storing, for a creeping hill is Nihoa. Those hills, these hills, Palaau ye water below, stay on, stay on at Kuihiki.	Aia, aia ko ipu e Lono, ke hele ae la e kalalau ka waha, e kuhikuhi ka lima, kunou ke poo e awihi na maka, o hilahila i ola: aole i ulono ia ’ku kilau pali e, wai o ahu, e ahu mauna i luna haahoa o Kaunuohua, hoomau puu e, he puu kolo [[49]]iho Nihoa; kela pali e, keia pali e, Palaau e, kahi wai ilalo e, e noho, e noho o Kuihiki.
I arise an Iwa, seeking freedom from restraint, Apprehending fully my strength, the strength of a bird; That I have the beak of a bird, a bird-like beak; The eyes of a bird, the head of a bird; The comb of a bird, the ears of a bird; The neck of a bird, the body of a bird; The wings of a bird, the feet of a bird; The feathers of a bird, the tail feathers of a bird That the bird can fly, the bird can breathe; That the bird is found, the bird is prepared, That the bird is struck, the bird is dead. Bring the bird, pluck the bird, Fire-dry the bird, disembowel the bird, Extract the intestines of the bird, the gizzard of the bird, The heart of the bird, the gall of the bird, The stomach of the bird, the meat of the bird, The bones of the bird, the claws of the bird, The joints of the bird; cook the bird. The bird is cooked; tear up the bird, Distribute the bird, eat the bird Until it is finished; such is a bird container.	Ku Iwa wau e, ku ka hau lani, Ku maka laau, laau manu e; Nukunuku manu e, nuku manu e, Mau maka manu e, he poo manu e, O ka lepe manu e, pepeiao manu e, Ai manu e, o ke kino manu e, Eheu manu e, wawae manu e, O ka hulu manu e, puapua manu e; Ua lele manu e, haia manu e, Ua loaa manu e, hana manu e, Ua pa manu e, ua make manu e, Lawe mai manu e, hukihuki manu e, Olala manu e, kuai manu e, Naau manu e, mau puu manu manu e, O ke ake manu e, o ke au manu e, Opu manu e, o ka io manu e, O ka iwi manu e, manamana manu e, Kuekue manu e, e poeholo manu e, Ua moa manu e, haehae manu e, E haawi manu e, e ai manu e, Pauloa manu e, kauwa ipu manu!
My companions prepared the breadfruit and the pandanus In little bundles at Lepau, [Also] the kaee flower at Keii, the flower receptacle of Keaau, The progress of their work [being] impeded by Kilohana the lowly, The very lowly, the very flat-lying. A hill facing inland casts its shadows seaward, As the house stands, the shade is within. The ungrateful companions being lazy sent a messenger To run spying on the evening birds. Place the snare in the uplands of Kahumuula, The rocky hill of Kaalamea, pleasant sounding, And when your godly ancestors hear, Kapulupulu, Kualanawao, Kumokuhalii, Kupepeiaoloa, and Kupaikee. They 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, Blacken 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; A 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; Load on the baggage designated for that canoe. Let men board the canoe with bundles And stow them away and tie them fast; Push off, sit down and paddle away. Head for the landing place of Lepau; Land and crowd on with the others, Entrench as the ohiki in its hole; [For] inhospitable are the uplands of this Kona.	Hana mai o’u hoa noho i ka ulu, na hala, I ka hipa la ma Lepau e; Ke kaee pua o Keii, ka hopai pua o Keaau; I a hana mai ka puu lohi ia Kilohana ia me haahaa Ia haahaa loa, ia papapa loa; Nuku i uka ka puu, hala i kai ke aka, Ku iluna ka hale hoi iloko ka malu; Molowa na hoa ino, hoouna ka elele E holo e manu kin o manuahiahi, A moa kai i uka o Kahumuula, O ke kepue o Kaalamea kani leo lea, Ia (i) lohe ko kupuna akua O Kapulupulu, o Kualanawao, o Kumokuhalii. O Kupepeiaoloa, o Kupaikee. Kua ia ka waa a hina i lalo, i lau ke koi Kupa ke ehu o ka waa a mama, A pu kaula a paa i ka lima, O alako i kai i Halauoloolo hookomo i ka waa; Kalai o ka waa, aulia o ka waa, Paele o ka waa, hoonoho o ka wae, Hoa mai ka aha i ka piko o Hakea Ka aha hoa ia la o ka waa a paa; E hapai ka waa a haule i kai, Kukulu ke kia a pu kaula; O kaula a ihu, o kaula a hope, O kaula waha, o kaula hee, O kau o ka welu ka pu welu ula; Hoala o ka la; panee na waa a lana i kai, Hoouka ka ukana, ee kela waa, Ee aku kanaka me na opeope Me na houhou me na nakinaki, Ee aku noho aku hoe aku, Ua kau i ke alo waa o Lepau; Opae a kohia, ohiki o ka lua, He uka aho ole ka uka o Kona nei.
The house which stands in Kona Faces towards Koolau, the posts toward Halawa; The roof is thatched and finished off with net fastening, Kahikinui and Kaupo are the ends; The veranda is unprotected and empty. Thatching sticks corded to the crowning ridge-pole. Maui land of Kihapiilani, Hana land of Kalahumakua, Kaiwiopele the parting of the east wind, And Nualele by the sea, And Kapueokahi of the roaring sea which echoes at Mokuhano.	Ku i Kona ka hale, I Koolau ke alo, i Halawa ka pou; I kauhuhu a Peli (e), a Pepeu, he kuolo upena; He lia Kahikinui, kalaku Kaupo, He Lanai kaula he Nanai Kanaloa, Kahua o lole o Wailuku; Aho, e aho la kaupaku lanakila, O Maui aina o Kihapiilani, O Hana aina o Kalahumakua, O Alau Kaiwiopele a na Nualele i kai, A Kapueokahi i kai halulu i Mokuhano e elua.
Kaluanui, Kaluanui! They stand as twin hills, the hat-palm houses Which Kane thatched; The birds are calling me from the kakio Which Kane cultivated; Tilled by Kikau of Hana During the oopu season of Waikolu. I am going home to eat; Kala is the fish I will eat until satisfied, It is the fish sacred to my god; alas! [[50]]	Kaluanui, Kaluanui, Ke ku la i Puumahoe na hale loulu papale A Kane i ako e Auwe mai ana ia’u ka manu i kakio A Kane i mahi E mahi mai la o Kikau o Hana. Kau mai ka oopu ko Waikolu. E hoi ana wau e ai; He kala ka’u ia, i ai ai au a maona, Uwe he ia paia na kuu Akua; [[51]]
Weep, O Kauai! Great Kauai, standing with irresolute hand! Situated under the lee of Waianae, With Koolau to the rear, Kona to the fore, Full of pandanus is Kahuku, a cape is Kaena; A mountain ridge frequented with dew is Kaala; Waialua lies below Mokuleia, Mokuleia with its level plain; Shark is the fish, the white-tailed fish of Kaena; A wandering shark, it has gone down, Down to Kauai, my land.	Uwe o Kauai, Kauai nui ku apaapa ka lima; Noho ana i ka lulu o Waianae Kua Koolau, he alo Kona, He hala o Kahuku, he lae o Kaena, He kuamoo holo na ke kehau o Kaala, Moe mai ana o Waialua i lalo o Mokuleia. O Mokuleia kahalahala, Ka ia he mano, ka ia hiu lala kea o Kaena He mano hele ua hele lalo, O lalo o Kauai o kuu aina.
Kauai the beloved, Green are thy banks of flowers, Flanked by the hau blossoms down at Wailua. Wide spreading lay the spirited sons Separating me from the Koolau flowers of Moenu; Inviting me is Apu, god of Kiki, By the calm sea of Kamakauhiloa. Kaiona-wards is the cape of Opuaahaunui. Useless becomes the nose of Kuawalu when Kaupo obstructs, Useless Kaupo is shielded who would live at Kaupo? Your land that is wind-swept, your land of the treacherous sea; Your land of the ferocious shark, furiously attacking the black-red-skinned man. Reddened is the skin of the sharp-finned shark of Auwahi, Rising to the surface of the rocks. This month is Makalii.	Loloha wale Kauai e, Ke ku mao a ka pae pua (opua) e I koakua (ko kua) puahau e i kai o Wailua; Palahalaha wale ka moe a na keiki ehuehu Mao 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 Kamakauhiloa Ma ka Kaiona ka lae o Opuaahaunui U’a i ka ihu o Kuawalu ke alai a Kaupo, I pale Kaupo, nawai e noho Kaupo? Kou aina kua makani, kou aina kai kalohe, Kou aina mano nahu, ke hae’la i ke kanaka ula ili ele Ula ka ili o ka mahamoe kuala nui o Auwahi, Ea aku la me ka pohaku; O Makalii no keia malama.
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 Kakuihewa.	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 ke awe ula o ke kaha i Mokuwi, O ke kaha e oi wale nei, oi wale ana o Kakuihewa.
There it is, there it is; It is the mirage of Mana. It is following the water of Kamakahoa, Water that is not water is the mirage of Mana. Like the sea is the water, like the water is the sea, Of the water, of the sea, The cane-land which I enjoyed and forgot, rejected and forsook. What 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 year, Gone to bury the dead. Bending low are coconut trees seaward. The wizard designated is Kauai.	Aia la, aia la, O ke alialia liu la o Mana, Ke uhai la no o ka wai a Kamakahoa, Wai liu wai alialia o Mana, Me he kai la ka wai, me he wai la ke kai O ka wai o ke kai. O ka aina ko a’u i ai a poina a kiola a haalele, Hoi ana i ke kua, hoi ana i ke alo; O pali lau loha i ka la, puolo hau kakahiaka. Hele ke aeae pukoakoa o Alia, Hele ke Alia o Aliaopea; Hala ko huna kupapau, Hala na niu i kai; O ke kupua la e, o Kauai.
[[47]]	[[52]]

[[Contents]]

Concerning the Construction of the Heiau.	No ke Kukulu ana i ka Heiau.
In the evening the adze was placed in the cloth, saying at the time to the god: “Hereis the adze together with the cloth. Tomorrow will be obtained the timber for yourhouse, ye god.” In the [following] early morning, all the people and the chiefs wentup the mountain, no one remained; the men who had the adze which was wrapped in thewhite kapa (oloa), first cut the main posts[1] and tied a strip of kapa around each; the rest of the timber of the house, i.e., the other posts, the rafters,the vertical 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 thesame crowd of people again went up the mountain, where a man would be killed. Thisman sacrificed on cutting down a tree to make idols was called haalelea; the people then returned from the mountain with leaves of the forest. They werecovered all over with these shrubs. These things were heaped outside of the enclosureof the heiau where a large idol stood; where that rubbish was deposited was called a kuahu. The heiau was then sacred. Another man was then killed and placed on the lele (these were four long sticks which had been erected to form a square; the four sideswere 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, bananaand kapa.	Ike ahiahi hoomoe koi me ka aahu me ka hai aku i ke akua: “Eia ke koi ame ka aahu,apopo pii ka laau o ko hale e ke ’kua.” Kakahiaka nui pii na kanaka, a pau na ’liiaole mea koe. O na kanaka ia ia ke koi i hoomoe ia me ka oloa, o na pouhana ka lauae oki mua ai a hikii i ka aahu, a o na laau i koe o ka hale pou, na hui aho, lohelau, na na kanaka e lawe mai ia mau laau a kukulu a paa, ako no ia la a paa. Alailapii hou ka malukoi o na kanaka apau a ke kuahiwi, pepehi ia kekahi kanaka a make nomauhaalelea ia kanaka, hoi mai na kanaka mai ke kuahiwi mai me na lau nahelehele uauhi ia ke kanaka a paapu ia nahelehele a hooumu ma ka li e ku ana kekahi kii nui mawahoo ka pa o ka heiau, malaila e hooumu ai ia opala, ua kapa ia he kuahu. Alaila kapuka heiau. Pepehi hou ia kekahi kanaka a kau ia iluna o ka lele (he mau laau loloaia eha i kukulu huinaha ia, ua hoako ia na aoao a eha a paa a maluna iho, ua hikiiia i ka oloa a kuelu) me ka puaa, ka niu, ka maia ame ka aahu.
This was how the priest would pray on returning with the malukoi:	Penei ke kahuna e pule aku ai i ka wa e hoi mai ai ka malukoi:
Whither the procession, O Kane, being carried along? The procession, O Kane, marches upward. The heavens recognize the procession; Kanehekili 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 life. Ku! O Kuamu!—mu! Ku, O Kuawa—wa! With springing step, courageous, Then Laka came.	Ka i hea ke ala e Kane, Maueleka, Ka iluna ke ala e Kane, Maueleka! O mai ko luna ’la Maueleka, O Kanehekili ko luna, Maueleka! E aha ana Maueleka, E wele o nei kana alanui Maueleka, O ka ia ke ala i kaawala o Lono-a-kini, o Lono-a-lau, Maaweawe, maakahikahi, a ke kuina, I ka hele ana a Kane O ka ke ola Ku-e-Kuamu-mu. Ku-e-Kuawa-wa, Kuawa-wa lanakila, O Laka mai.
And so keep on until the heiau is reached, then [the chant] stops.	A pela aku no a hiki ka heiau, alaila oki.
The things of the heaven which were worshiped: The sun, the moon, the stars, the cloud,the thunder, the lightning, the heavy rain, the light rain (mist), oili,[2] meteor, rainbow.	Ko luna mau mea i hoomana ia: La, mahina, hoku, ao, hekili, uila, ua paka, ua hea,oili, makakualele, anuenue.
The things of the earth which were worshiped: The earth, sand, taro patch, palapala, coconut grove, hill, reef, island, the tide, the land.[[54]]	Ko ka honua mea hoomana ia: Honua, oneone, loi kalo, palapala, uluniu, nuu, papa,moku, he au, aina.[[55]]
The mountain: Mountain, a mountain top, a valley, a stream, the calm, the mountainside, the outer forest, kupulupulu, kualanawao, kunakupali, laka, laeae, kawahinekuawaa.	Ko ke kuahiwi: Kuahiwi, kualono, awawa, manowai, he hei, he kuamauna, he kuahea, kupulupulu,kualanawao, kunakupali, laka, laea, kawahinekuawaa.
The sea: The sea, the black sea, the white sea, the raging sea, the foaming sea, pulupulu, porpoise, nuao, shark, eel, etc.	Ko ke Kai: Kaiuli, kaikea, kaikoo, kaiwawe, he pulupulu, naia, nuao, mano, puhi, apela aku.
The land: Pig, chicken, dog, coconut, kapa, taro top (luau), spring of water, taro.	Ko ka aina: Puaa, moa, ilio, niu, aahu, luau, waipuna, kalo.
The aumakuas: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani, Nana-i-ka-lani,Kama-kilo-lani, Ka pinao ula holo lani.	Na aumakua: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani,Nana-i-ka-lani, Kaena-kilo-lani, Kapinao-ula-halo-lani.
O Kahiki, Kahiki with the same eyes, Kahiki with deaf ears, Kahiki with hearing ears, Give heed. O heavy lightning at the rending 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 Kuwalu.	E Kahiki, i Kahiki maka like, Kahiki pepeiao kuli, I Kahiki pepeiao lohe, Hoolohe mai. E ka uila nui makehai ka lani, E kahekili mai uuina 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.
[[53]]	[[56]]
[1] The posts which support the ridge. [↑] [2] Cloud formation, representing animals, humans, fish, etc. [↑]

[[Contents]]

History of the Hawaiian Priesthood Called the Order of Sorcery.	Moolelo no ko Hawaii Oihana Kahuna i kapaia ka Oihana Hoomanamana.
PREFACE.[1]	HE MAU HOAKAKA.
From the earliest days of this people there were many useful customs known to themrelating to the order of priesthood, but the establishment of this order in this nationcannot be fully explained at this writing, nor the genealogies of those who foundedit, because there are none living who can give explicit information of the time ofits establishment among this people, nor of those who instituted it. Neither can itbe said that the useful order had no foundation in these islands, nor that the foundingof the order of priesthood was in vain, because their characteristics are shown inBible history in the time of Aaron, and the generations which followed, down to thetime of Jesus.	Mai kinohi mai o keia lahui, he nui no na oihana ike a keia lahui i ka wa mamua, mana mea e pili ana i ka oihana kahuna, aka, aole nae e hiki ke hai maopopo ia ma keiakakau moolelo ana ka hookumu ana o ia oihana ma keia lahui, aole no hoi e hiki kehai maopopoia ka mookuauhau o ka poe nana i hookumu keia oihana ike. Nokamea, aolei ike ia ka mea e ola nei nana e hoomaopopo mai ka wa i hookumu ia ai keia oihanama keia lahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike keolelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole nana i hookumuka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka Baibala i ke ano o ka oihanakahuna i ka wa o Aarona ma, a me ka hanauna mahope mai a hiki i ka wa o Iesu.
The offices of the priesthood of the days before Jesus continued down to His timeand thereafter, and the priesthood so continued in order down to the last generationsof these days. Therefore it may be assumed that some one established the learned customsin this nation; but because of the envelopment of this race by the dark clouds ofignorance the works of this people of that time are obscured.	A ua mau no ka poe oihana kahuna o na la mamua o Iesu a hiki i kona mau la, a ma iahope mai, a ua hele papa mai pela ka hoonohonoho ana o ka oihana kahuna a hiki i nahanauna hope o keia mau la e hele nei, a no ia mea, he hiki ke kapa aku, he mea nanai hookumu na oihana ike ma keia lahui; aka, no ka uhi paapu ia ana mai o keia lahuikanaka e na ao polohiwa o ka naaupo, nolaila, ua pouli wale na hana o keia lahui iamanawa.
On reflection these days, things which were [thought] facts in former times have becomemere 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 writingthis history it is not unprofitable for me to preserve in this book the useful customsof that time, though I do not pretend to be free from all error in this history writing.	Aka, i ka hoomaopopo ana i keia mau la, ua lilo na mea oiaio o ia manawa i olelo kaaoi 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 kela wa, ma kekahi mau meanae, aka, i kuu kakau ana i keia moolelo, aole wau i makehewa ke malama i na oihanaike o kela manawa ma keia buke, aole no hoi wau i manao ua kina ole au ma keia kakaumoolelo ana.
S. N. Haleole.	S. N. Haleole.
Honolulu, August 13, 1862.	Honolulu, Augate 13, 1862.
THE ORDER OF PRIESTHOOD.	NO KA OIHANA KAHUNA.
NUMBER 1.	HELU 1.
A diviner, a weather prophet, an architect were all called priests, and in these peoplewere embodied the department of knowledge. They could read the omens in the clouds,whether favorable or unfavorable; good or evil; profitable or unprofitable; fortunateor unfortunate; or the death of a chief, or a land [overseership] withdrawn[2] perhaps. [[58]]These people could prophesy of coming events and reveal things which were hidden insecret places, and explain things which had transpired many years. From this departmentemanated 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.	Ua kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna, aia i loko okeia poe, he oihana ike. He hiki i keia poe ke ike i na ouli o ke ao, i na he pono,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 wananamai [[59]]no na mea e hiki mai ana mahope, a me na mea i huna ia ma kahi malu, a me na mea ihala mahope no na makahiki he nui. A no loko mai o keia oihana, i puka mai ai he maulala hou, oia hoi ka anaana, ka hoopiopio, ke kahuna lapaau maoli. A nolaila, ua huipu ia lakou ma ka oihana kahuna.
2. OF THE DIVINER AND WEATHER PROPHET.	2. NO KE KILOKILO A ME KA NANAULI.
A person who was called a diviner and a weather prophet meant the same office butwith two separate branches of knowledge. If the office of diviner and that of weatherprophet 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 thepriesthood were vested in one man, then he was called a “puhiokaoka,”[3] because all the callings of the priesthood were embodied in him.	O ke kanaka i olelo ia he kilokilo a he nanauli, hookahi no ia ano, elua nae ia oihanaike. Ina e hui ia ka oihana nanauli 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 ike kuhikuhipuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui pu ia naoihana ike a pau o ka oihana kahuna i ke kanaka hookahi, alaila, ua kapa ia aku iahe “puhiokaoka.” No ka mea, ua pau na oihana kahuna a pau ia ia.
3. MEANING OF DIVINATION.	3. KE ANO O KE KILOKILO.
Divination was an office in the priesthood whereby the diviner could discern the rightand 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 locationfor your house; live on this foundation until you are bent, dim-eyed, feeble and inthe last stages of life.” At the time that the house was to be built it was properthat the diviner should be sent for to see to the mode of its erection. He had theright to approve or condemn and pass upon it as all right. But if the diviner wasnot sent for from the beginning of the work on the foundation until the completionof the house, the diviner could come and condemn or approve.	O ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la ke ike i kapono a me ka hewa. Ina paha i manao kekahi kanaka, a he alii aimoku paha e kukului hale nona, alaila, e kii mua aku i ke kilokilo e hele e nana i ke kahua kupono eku ai ka hale, a ike ke kilokilo i ke kahua, alaila olelo aku i ka mea hale: “Eiake kahua o ko hale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, apalalauhala.” I ka manawa e kukulu ai ka hale, he pono no e kii ia ua kanaka kilokilola 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 anai ke kahua a ka paa ana o ka hale, alaila, he hiki i ua kilokilo la ke hele aku ahoahewa, a hoapono paha.
4. DIVINING A LOCATION FOR THE HOUSE.	4. KE KILOKILO ANA NO KE KAHUA KAHI E KU AI KA HALE.
If the diviner went and found a house standing on the edge of a cliff, and that thedoor of said house opened toward the cliffs, then the diviner would say: “This isa bad position; it is unfavorable (leleopu). 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. Themeaning of the word “leleopu” was desolation, just like a lot of people falling down the precipice who could notgo back again.	Ina ua hele aku ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua huli pono kapuka 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 poe nona keia hale pau i ka make, he heleka pakele.” A ina ua pakele i ka make, he hele aku ma kahi e ka manalo. A o ke anoo ka huaolelo “leleopu,” he neoneo, e like me ka haule ana o na mea he lehulehu ika pali, aole e hiki ke hoi hou aku.
Here is the second: If a house was standing on a mound, or hill, then the divinerwould say: “This is a bad position; there are two meanings to this situation, leleopu and holua; holua because there would be many people during the holua season, but after the sport was over the result would be loneliness. This house islike a leleopu.”	Eia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha, alaila, he hikii ke kilokilo ke olelo: “He kahua ino keia. Elua ano o keia kahua, he leleopu, a heholua; nokamea o ka holua, e lehulehu ana no i ka manawa hee holua, a pau ae ka lealea,he mehameha ka hope. Ua like no keia hale me ka leleopu.”
This is the third: If a house stood in a place adjacent to a stone wall, and therewas a hill directly at the rear of the house, if the door was facing the wall, thenthe diviner would say: “This is a bad situation; it is a leleopu position, but if a door should be opened at the back of the house, that would bewell.”[[60]]	Eia ke kolu: Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa pohaku, a he puupaha ma ke kua ponoi o ua hale nei. Alaila e olelo auanei ka mea kilokilo, ina e hulipono 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.”[[61]]
Here is the fourth: If the diviner saw that the house of a commoner stood in a nicelevel place which had not before been built upon, then he would say: “This is a goodhouse, and the location is clear; a chief will enter this house, because a chief’shouse stands on a prominence.”	Eia ka ha. Ina ua ike ke kilokilo ua ku ka hale o kekahi makaainana i kahi palahalahamaikai, aole nae i ku hale ia mamua, alaila, e olelo auanei ka mea kilokilo: “He halemaikai keia, he alaneo keia kahua, he alii ka mea nana e komo keia hale; nokamea,no ke alii ka hale ku i ka alaneo.”
Here is the fifth: If a house was built at the slope of the cliffs with the frontof the house partly facing the cliffs, or kahanahana pali perhaps, then the diviner would say: “This is a bad location; it is an uwaukaha, and its meaning is the same as that of the house on the leleopu and holua sites, and the end would be the death of the people living therein; safety only couldbe had by leaving that place.”	Eia ka lima: Ina e kukulu ia ka hale i ka au kipapali, a ua huli hapa ke alo o uahale nei i ka pali, a kahanahana pali paha, alaila, e olelo auanei ke kilokilo: “Hekahua ino keia; he uwaukaha ia kahua, ua like no kona olelo ana me ka hale i ku ike kahua leleopu a me ka holua, a o ka hope ka make o ka poe e noho ana maloko, aina he haalele i ua wahi la ka manalo.”
5. OTHER UNFAVORABLE LOCATIONS.	5. KEKAHI MAU KAHUA KUPONO OLE E AE.
If a house was built right on a burying place, then the diviner would say: “This isa bad location, one of lamenting noises, which will result in the death of all, safetybeing only assured by removal.”	Ina i kukulu ia ka hale i luna pono o ka ilina kupapau, alaila, e olelo no auaneika mea kilokilo: “He kahua ino keia kahua, he kupinai ia kahua, he pau i ka make kahope, he hele ka pakele.”
And again: If the location where the house stood was good, as also the position ofthe house, yet if the location was crossed by a highway which passed the door andcontinued on, if the door was at the corner, or at the front, then the diviner wouldsay: “This is a bad location, an amio,[4] and those who live therein would be afflicted with continual illness, safety beingonly in removal.”	Eia hou: Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai pu me ke ku anao ka hale, aka, ina e moe ia e ke alaloa (alanui) a hiki ke alanui ma ka puka o kahale, a hala loa, ina ma ka hakala ka puka, a ina ma ke alo paha, alaila e olelo auaneike kilokilo “He kahua ino keia, he amio keia kahua, o ka poe e noho ana maloko, hemai mau ko lakou, he hele ka pakele.”
And again: If a house was erected right in the temple [enclosure] with the knowledgeof the builder, then the diviner would say: “This is a bad location; it is a deeppit because it is situated in a place of gloom. Not one of those who would dwell inthat house would live. In the same manner that a man enters the high rolling surf,he would be lost.”	Eia hou: Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no nae o ka meanana i kukulu, alaila e olelo no auanei ke kilokilo: “He kahua ino keia, he halehaleia kahua, nokamea, ua ku i loko o ke poi pu. Aole e ola hookahi o ka poe nana e nohoua hale la, e like me ke komo ana o ke kanaka i ka halehale poi pu a ka nalu, aolee pakele kona nalowale.”
6. DIVINING ON THE ERECTION OF HOUSES.	6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE.
If a house was being erected, and the posts were set and the plate for the rafterslaid on and fastened by tying with ropes, and afterwards that which was fastened wastaken off again, perhaps because it was found that the positions of the posts werenot uniform, so that one or more posts must be drawn out of their holes, the diviner,on inspection, when he sees that the house was being built that way would say: “Thehouse is improper; the owner will not dwell long therein before he goes to anotherplace. In the same manner that he removed one of the posts, so would he discontinueto live in the house.”	Ina e kukulu ia ana kekahi hale, a paa ka pae pou, a ua kau ia ka lohe lau, a ua paai ke kauhilo ia, a mahope, wehewehe ia ka mea i paa, no ka ike ia paha, ua like oleke kulana o na pou, a unuhi hou ia kekahi pou, a mau pou paha mai kona lua ae; a nanaaku ka mea kilokilo, a ike e hanaia ana ka hale pela ke ano, alaila, e olelo auaneike kilokilo: “Ua hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i lokoo ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i kekahi pou, pela nooia e noho ole ai i loko o ka hale.”
If the house was being erected and the posts were set, the rafters put up and fastened,or perhaps battened with sticks and thatched and then taken to pieces, its divinationwas as those mentioned in the next above paragraph; but if the house belonged to theking 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 paragraph of this numberwould not apply.	Ina hoi ua kukulu ia ka hale a paa na pou, a kau na o-a, a paa i ke kauhilo, a hoahoia paha, a ua paa i ke ako ia, a wawahi hou ia paha, alaila ua like no kona kilokiloana me ka loina o ka pauku mua; aka, ina no ke alii ka hale, he ahupuaa nae ka meanana e ako, a he okana paha, a moku paha, alaila, aole e pili ke kilokilo ana o iahana ana ma ka loina o ka pauku mua o keia helu.
If posts, however, were withdrawn while erecting a house for the king, then the tenorof a former paragraph in relation to the king’s house so erected would not be [[62]]exempted but applied; though if the house to be erected was a barn, then this divinationwould not apply to such house, or if the posts were drawn out, or taken to piecesagain; it was applicable only to dwelling houses.	Aka, ina he mau pou ka mea i unuhi ia ma ke kukulu ana o ka hale o ke alii, alaila,aole no e kaawale ka loina o ka pauku mua i ka hale alii ina e hana ia pela, ua pilino; [[63]]a ina hoi, i hana ia ka hale, he halepapaa, alaila, aole no e pili keia kilokilo anano ia hale. Ina ua unuhi hou ia na pou, a wawahi hou ia paha, ua pili wale no, nona hale noho.
7. FAULTILY CONSTRUCTED HOUSES.	7. NA HALE I KUKULU PONO OLE IA.
If the house was erected and completed, being thatched, and all particulars observed,and the owner residing therein, whether a chief or a commoner, and the diviner camein and saw that the plate piece in the front wall over the entrance had not been cutthen the diviner would say: “That plate piece is improper for not being cut near theentrance.” Those uncut pieces of plates were called the stretcher, which betokeneddeath.	Ina ua kukulu ia ka hale, a ua hana ia a paa, a ua paa i ke ako, ua pau na hemahemaa pau, a e noho ana ka mea nona ka hale i loko; ina he alii, a he makaainana paha,a komo mai ka mea kilokilo, a ike ua oki ole ia ka lohelau ma ka paia o ke alo maka wa e kupono ana i ka puka komo, alaila, e olelo auanei ke kilokilo: “Ua hewa kelalohelau, no ke oki ole ia ana o kahi i ka puka komo.” Ua kapa ia ua mau lohelau lai oki ole ia he manele, he make no ka hope o ia ano.
If the plates were in order and had been trimmed, a mistake might be in the positionof the posts. Other faults might be found in the batten sticks if they were fastenedtoo tightly. There might be a mistake in the side posts, or those nearer to the endposts. If, however, the bend in the crook of a side post was towards an end post,then the diviner would say: “The owner of the house will die, or his people perhaps;the ban would be partially overcome by the death of some one, and the complete renovationof the house by direction of the diviner in the order of priesthood.” Such a positionof the side post was called mihiauau.[5] The side post was bemoaning, just as some people would mourn on the death of thehead of a household.	A ina ua maikai na lohelau, ua oki ia paha, alaila, aia kekahi hewa ma ke kulana ona pou. Aia kekahi hewa ma na ahokele, ina e ako ia ua mau ahokele la a paa loa. Aiakekahi 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 pouhana, alaila e oleloauanei 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 ake kilokilo, ma ke ano oihana kahuna.” O ke ano o ia hana a ke kukuna i like peiake ano, alaila, he mihiauau kona ano. E uwe aku ana ke kukuna i ka pouhana, ua likeno ia me ka uwe ana o kekahi poe i ka make ana o ka haku mea hale.
If there were two side posts and both were crooked, and the crook of one was turnedtoward the other, then the diviner would say: “Some of the people within will be continuallyquarreling, just as one crook was opposite the other.” If the crooks of the postswere bent toward themselves, then the diviner would say: “There are two interpretationsrelative to the position of those side posts. All those who will live in this housewill be stingy people. If two persons are eating they will bend over their own particularmeals, and so will others within. They will not call others, and few will be the occasionsfor agreeableness, for avarice will predominate. All those who dwell in said housewill be avaricious people only.”	Ina e ku ana kekahi mau kukuna elua, a he mau kukuna kekee laua a elua, ua huli akupaha ke kekee o kekahi i kekahi, alaila e olelo aku ke kilokilo: “He hakaka mau kokekahi poe o loko, e like me ke kue o kekahi kekee i kekahi kekee.” A ina ua kuloukekahi kekee o na kukuna ia laua iho, alaila, e olelo auanei ke kilokilo: “Elua anoe pili ai ka hana a kela mau kukuna. O ka poe a pau o loko o keia hale, he poe auawale no. Ina e ai ana na mea elua, kulou no laua i ka laua mea ai iho, pela no kekahipoe e ae o loko. Aole e hiki i kekahi mau mea ke hea aku i kekahi mau mea, he kakaikahika manawa like, no ka aua ka nui. O ka poe a pau e noho ana i ua hale la, he poe auawale no lakou.”
If a stranger happens to arrive at that house he would not be invited to come andpartake 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 only interrogationswithout any intention of inviting him, and it was those words which forbade the personaddressed.	Ina e hoea aku kekahi malihini ma ua hale la, aole e hiki ke kahea mai e ai pu, ao ka huaolelo e loaa ia wa: “Ke ai nei makou.” “Ua maona oe?” “Pehea oe?” “E painapaha?” Nokamea, o kela mau huaolelo, he ninau wale no, no ka makemake ole e kaheaaku, a na kela mau huaolelo i keakea mai i ka mea i kahea ia mai.
8. DIVINATION OF A POST DENOTING DISEASE.	8. KE KILOKILO ANA O KE KUKUNA MAI.
If one side post, or more, stands with the crook of the post bulging toward the insideof the house the diviner would say: “It is a bad post; dropsy will be the diseaseof the owner of the house, or other person.” And if the protuberant crook of the postwas turned towards the thatching of the house the diviner would say: “A broken humpbackwill be the malady of the owner of the house, or of some other person perhaps.”[[64]]	Ina e ku ana ke kukuna a mau kukuna paha, ua hoohu mai ke kekee o ka kukuna i lokoo ka hale, e olelo no ke kilokilo: “He kukuna ino ia, he opuohao ka mai o ka mea nonaka hale, a o kekahi mea e ae paha.” A ina ua huli ke kanahua kekee o ke kukuna i kapili aho o ka hale, e olelo auanei ke kilokilo: “He uhai kuapu ia ka mai o ka meanona ka hale, a i ole o kekahi poe e ae paha.”[[65]]
9. DIVINING THE POSITION OF TWO OR MORE HOUSES.	9. KE KILOKILO ANA O KE KU ANA O NA HALE ELUA A OI AE PAHA.
If two, three or more houses were standing in a row, and one house was higher thanthe rest of the row, and that house was owned by a commoner, then the diviner wouldsay: “The owner of that house will become rich, perhaps a division land holder, orperhaps a district land holder.” But if two houses are in the same position, the ownerof one being a division land holder and a low farmer be the owner of the other, andthe 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 ownerof the high house will own the property.”	Ina e kupapa like ana na hale elua, ekolu, a oi aku paha; a ina ua kiekie kekahi halehookahi maluna o kela papa hale: Ina nae he makaainana ka mea nona ua hale kiekiela, alaila, e olelo no ke kilokilo: “E waiwai aku ana ka mea nona kela hale ma keiahope aku, he ai ahupuaa paha, he ai okana paha.” Aka, ina elua mau hale e ku likeana, he ai ahupuaa ka mea nona kekahi hale, a he lopa ka mea nona kekahi hale, a oka hale kiekie o ke kaupaku o ke kulana o ka hale, no ka lopa, alaila, e olelo auaneike kilokilo: “E pau ana ka aimoku ana o ka mea nona kela hale, a o ka mea nona kahale kiekie, nona ka waiwai.”
10. DIVINATION OF ONE OR TWO HOUSES BEHIND A ROW OF DWELLINGS.	10. KE KILOKILO ANA O KA HALE MAHOPE MAI O KA PAPA HALE E KU ANA MAMUA.
If one or two houses were standing in the rear of a row of several then the divinerwould say: “There will be fighting amongst these houses. The melee will be startedby the house in the rear; the conduct of the houses in front will make them enemiesfor the rear houses, and those living in front will become opponents for him or themwho live in the house in the rear.” [[57]]	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 halemahope ka mea nana e hoouluulu ka hakaka, a e lilo na hana a ka poe hale mamua i enemino ka hale mahope, a e lilo ana ka poe e noho ana mamua i mau hoa hakaka no ka meaa mau mea e noho ana ma ka hale mahope mai.”[[66]]
[1] This series of papers on the sorcery priesthood by a recognized Hawaiian writer ofrare talent, compiled several months apart are given as written, though somewhat induplicate. The first paper being brief, its subjects will be found more extended inthe later compilation. The author, S. N. Haleole, died in Honolulu, September 22,1866. [↑] [2] This has reference to stewardship of a tract or tracts of land, the konohiki of an ili or ahupuaa, whose tenure of office was ever subject to the whim, fortune of, or change in thedistrict chief, who in turn held under the king. Even a well-cultivated ili giving satisfactory tax returns of its products was, as likely as not, to be theenvy of sycophant followers of the chief who would seek to supplant him. [↑] [3] Puhiokaoka; puhi, blow; okaoka, reduced to powder; broken up fine. The term implies one having multiple power, evenas the wind in sweeping away all particles of dust. [↑] [4] Amio, liable to gusts of wind from the rear; whirlwind, etc. [↑] [5] Mihiauau, sorrow, lamentation. [↑]

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