History of the Hawaiian Priesthood in Olden Time, Called Hoomanamana. | Moolelo no ko Hawaii Oihana Kahuna i ka wa Mamua, i kapa ia he Hoomanamana. | ||
EXPLANATORY REMARKS. | HE MAU OLELO HOAKAKA. | ||
In writing the history of the priesthood I am not able to present the genealogy ofthose who established the order in these islands in this historical account of thepriesthood, because I do not know of any one now living who could verify the accountof those who founded the order among this people. However, this is what I do knowof this subject. I recollect, through hearsay, of the works of the priesthood of theseislands in ancient times, because when I was at the age of fourteen years I beganto have a clear understanding of the character of the order of Priesthood, and fromthat time until A.D. 1838, I occasionally heard of the practices of the order. | Mamua o kuu kakau ana i ka moolelo no ka oihana kahuna, aole e hiki ia’u, ke lawemai i ka mookuauhau o ka poe nana i hookumu ka oihana kahuna ma keia aina, ma keiakakau moolelo ana, no ka oihana kahuna, nokamea, aole wau i ike i kekahi mea e olaana i keia manawa nana e hoomaopopo mai ka moolelo o ka poe nana i hookahua ka oihanakahuna ma keia lahui; aka, eia wale no ka mea maopopo ia’u, ma keia moolelo ana: Uahoomaopopo ia e a’u ma ka lohe ana i na hana oihana kahuna o keia mau aina i ka wamamua, nokamea, i ka umikumamaha o ko’u mau makahiki, ia manawa ka hoomaka ana o’ue lohe maopopo i ke ano o ka oihana kahuna, a mai ia manawa mai a hiki i ka M. H.1838, ko’u lohe liilii ana no ke ano o ka oihana kahuna. | ||
In the year 1838, when Mr. E. Bailey and Mr. I. Bliss, American missionaries, arrivedin Kohala and were erecting Hawaiian houses for themselves, my guardian was residingat Nunulu in Kohala. His name was Kaili, and he was in the line of chiefs of the Kalanimokuchain, and an uncle of Haalelea. | I ua makahiki 1838 la, oiai ua noho ae o Mr. E. Bailey a me Mr. Berist [Bliss] maKohala, he mau Misionari Amerika, i ka manawa hoi i kukulu ae ai laua i mau hale Hawaiino laua, i kela manawa, aia ko’u mea nana i hanai e noho ana ma Nunulu i Kohala, iamanawa. O Kaili kona inoa, ua komo i loko o ka papa helu o na ’lii ma ka aoao o Kalanimoku,he makuakane oia no L. Haalelea. | ||
While the missionaries were erecting their houses according to Hawaiian custom, myguardian at the same time showed his knowledge of the order of priesthood, thus: Mr.Bliss was the first to build his house. My guardian observed that the position ofthe house was improper and the location of the building was also faulty. There werealso defects in the position of the posts. Kaili then remarked, “Had this been inthe times that have passed, this house would be [considered] faulty; the owner ofthe house would not long reside [therein] before removing to another place. Not so,however, in this new era which is under the power of Jehovah. It will not occur.” | I ka manawa i kukulu ae ai ua mau misionari la i mau hale no laua ma ke ano Hawaii,ia manawa i hoike ae ai ua mea nei o’u nana i hanai i ka ike ma ka oihana kahuna,a penei. Kukulu mua o Mr. Berist i kona hale, nana aku la ua mea nei o’u nana i hanai,a ike aku la ua hewa ke kulana o ka hale, a hewa pu me ke kahua kahi i kukulu ai,a hewa hou ma ke kulana o na pou. Ia manawa, olelo ae la ua o Kaili: “Ina o kela manawai hala aku nei, ua hewa ka hale. Aole e liuliu ka mea nona ka hale, hele aku ma kahie. Aole hoi, he wa hou keia, ua paa i ka mana o Iehova, aole hoi e hiki.” | ||
When Mr. Bliss’s house was completed, a few days afterward Mr. Bailey erected hishouse, in the Hawaiian style also. At its erection, and completed except one corner,one side was then undone and rethatched. Kaili again remarked, as he had done of thehouse of Mr. Bliss. They lived in those two houses nearly two years, after which theymoved to Iole,[1] and in A.D. 1841, Mr. Bliss left for America, while Mr. E. Bailey removed to Wailuku,Maui. This was the fulfillment of his priestly knowledge. From that time down to A.D.1854, in the month of June, I heard from time to time of the order of priesthood. | A paa aku la ko Berista hale, he mau la mahope mai kukulu ae la o Mr. E. Bailey ikona hale, ma ke ano Hawaii no. Ia kukulu ana a paa, a koe hookahi kala. Ia manawa,wawahi hou ia kekahi aoao, a ako hou. Ia manawa, olelo hou ae la no ua o Kaili e likeme ka olelo ana i ka hale o Mr. Berist. Aneane elua makahiki ka noho ana maloko oua mau hale nei, alaila hoi aku la i Iole. A ma ka M. H. 1841, hoi loa aku la o Mr.Berist i Amerika, a o Mr. E. Bailey hoi, hoi aku la i Wailuku, Maui. Oia ka hookoia ana o kana ike oihana kahuna. A mahope mai o ia manawa ko’u lohe liilii ana noka oihana kahuna, a hiki i ka M. H. 1854, ma ka malama o Iune. | ||
At that period my knowledge increased regarding the various divisions of the priesthood,relating to the office of true priestly healing; the office of divination; weatherprophesying and architecture; also of the art of praying to death and sorcery; for,my said guardian was taught in the art of divination (kilokilo) and weather prophesying;he was also trained in the art of true healing and had some knowledge of praying todeath and sorcery. He, however, lacked in architecture. The husband of my mother’selder [[68]]sister, my father’s elder brother, and my elder brothers were trained in some callingof the priesthood, while myself, my sister and our mother and aunt remained untrained. | Ia manawa, ua mahuahua mai ia’u ka lohe ana, no na ano oihana kahuna a pau. E piliana i ka oihana kahuna lapaau maoli, oihana kahuna a kilokilo, nanauli, a me ke kuhikuhipuuone, o ke kahuna anaana a me ka hoopiopio, nokamea, o ua mea la o’u nana i hanai,ua ao ia i ke kilokilo a me ka nanauli. Ua ao ia no hoi i ka lapaau maoli, a ua ikeno hoi i ka anaana ana a me ka hoopiopio. A ua koe ia ia ke kuhikuhi puuone. A o kekane [[69]]a ke kaikuaana o ko’u makuahine, a me ke kaikuaana o ko’u makuakane, a me ko’u maukaikuaana, ua ao ia lakou ma kekahi mau ano oihana kahuna, a owau a me ko’u kaikuwahine,a me ko maua mau makuawahine, na mea i ao ole ia. | ||
Through these conditions I casually came to know about the priesthood in some thingstaught my relatives, and for these reasons I have written this history of the priesthood.I had not, however, expected to preserve such an account, but in June, A.D. 1862,I commenced to write this record of the priesthood, from the things which I had heardfrom A.D. 1837 to the time that I made a circuit in the interest of the newspaper“Hoku o ka Pakipika” (Star of the Pacific). | Ma keia mau mea, ua lohe wale wau i ke ano o ka oihana kahuna ma kekahi mau mea, mana mea i ao ia e ko’u hanauna; a mamuli o keia mau kumu i kakau iho ai wau i keiamoolelo o ka oihana kahuna. Aka, aole nae wau i hoomaopopo e malama i moolelo o keiaano, a ma ka malama o Iune M. H. 1862, hoomaka iho la wau e kakau i keia moolelo oka oihana kahuna, no loko mai nae o na mea a’u i lohe ai, mai ka M. H. 1837 a hikii kuu kaapuni ana no ka Nupepa “Hoku o ka Pakipika.” | ||
In A.D. 1863, in the month of April, a society was formed for the purpose of searchingfor the ancient things of Hawaii.[2] It was at this time that I wrote further on this subject, but I have not writtenthis record with the impression that I am free from any shortcomings. Perhaps blamewill be placed upon the writer of this history. From the beginning of my knowledgeof the nature of the priesthood until I began to write this account, I had not realizedthe value of these things. Since those days impressions have come to me of the importanceof preserving records of events relating to this people in ancient times, for, thoughtI, if the early history of this people is not recorded how can the future generationsknow the occurrences of those days in these islands. | A ma ka M. H. 1863 ma ka malama o Aperila, hoomaka ia ke kukulu ana i Ahahui imi ina mea kahiko o Hawaii nei. Ia manawa kakau hou au maluna o keia kumumanao. Aka, aolewau i kakau i keia moolelo me kuu manao ua kina ole wau ma keia kakau moolelo ana.Malia paha o ili mai ia hewa maluna o ka mea nana i kakau keia moolelo. Mai kinohi mai o ko’u lohe liilii ana i ke ano o ka oihana kahuna a hiki mai i ko’uhoomaka ana e kakau i keia moolelo, aole wau i manao maopopo i ka waiwai o keia maumea. A mahope mai o ia mau la, akahi no a loaa ia’u ka hoomaopopo ana i ka waiwaio ka malama moolelo, no na hana e pili ana i keia lahui i ka wa mamua, nokamea, iiho la wau, “Ina paha aole e malama ia na moolelo o keia lahui i ka wa mamua, peheala e ike ai na hanauna hope i ke ano o ka hana a keia mau aina i keia wa.” | ||
Therefore I have prepared this record with the idea that it will be greatly beneficialto myself, my heirs and my people. This, however, is not the first of my traditionalwritings. I began writing a legend for this people in the month of August, A.D. 1844,and in A.D. 1862, in the month of July, on the 4th day, I completed another legend.[3] But this is the most important of all records kept by me, because in this recordthe origin of these islands began to be known, also the discovery of this people;the great battles from the origin of this people down to Kamehameha—ninety-seven generationsfrom Opuukahonua—said record being called “A Chronicle of Kings.” | A nolaila, ua malama wau i keia moolelo, me ka manao he waiwai nui ia no’u, a no ko’uhooilina, a me ko’u lahui. Aka, aole nae keia o ka maka mua o ka’u kakau moolelo ana,ua hoomaka wau e kakau i ka moolelo kaao o keia lahui, ma ka malama o Augate M. H.1844, ma ka M. H. 1862, ma ka malama o Iulai ma ka la 4, ua loaa hou ia’u he moolelohou. Aka, o ka oi no keia o ka moolelo mamua o na moolelo i i malama ia e a’u, nokamea,aia i loko o ia moolelo, ka hoomaka ana e ike ia keia mau aina, a me ka loaa ana okeia lahui, na hoouka kaua nui mai ka hoomaka ana o keia lahui a hiki ia Kamehameha,he kanaiwakumamahiku hanauna mai a Opuukahonua mai a hiki ia Kamehameha—a ua kapaia ua moolelo la, “He Oihanalii.” | ||
S. N. Haleole. | S. N. Haleole. | ||
Honolulu, June 13, 1863. | Honolulu, June 13, 1863. | ||
A HISTORY OF THE [SORCERY] PRIESTHOOD. | KA MOOLELO NO KA OIHANA KAHUNA. | ||
1. ITS DIVISIONS AND ORDINANCES. | 1. NA MAHELE A ME NA KANAWAI. | ||
The priesthood spoken of here in Hawaii relates to a man or a woman who comprehendedits characteristics. There are ten divisions in the Order of Priesthood, the Anaana (praying to death); Hoopiopio (sorcery); Hoounauna (the sending of evil spirits on errands of death); Hookomokomo (causing sickness); Poi-Uhane (spirit entrapping); Oneoneihonua (a special prayer service); Kilokilo (divination); Nanauli (weather prophecy); Lapaau (medical practice), and Kuhikuhi puuone (heiau locators and designers).[4] When all these divisions were vested together in one man he was called [[70]]a high priest, because he had knowledge of all the offices. If a person possessedbut one calling, though he excelled in the power he was invested with, he was notconsidered a high priest. | O ka oihana kahuna i olelo ia ma Hawaii nei, ua pili i ke kane a wahine paha, i ikei ke ano o ka oihana kahuna. He umi no mahele nui o ka oihana kahuna. O ka Anaana, ka Hoopiopio, ka Hoounauna, ka Hookomokomo, ke Poi Uhane, ke Oneoneihonua, ke Kilokilo,ka Nanauli, a me [Lapaau me Kuhikuhipuuone]. Ina ua huipuia keia mau Oihana a paui ke kanaka hookahi, alaila e kapa ia aku ia he Kahuna Nui, nokamea [[71]]ua pau na oihana a pau i ka ike ia e ia. A ina hoi ua pakahi wale no na oihana i kekanaka hookahi, a ua oi kona akamai ma ka oihana i loaa ia ia, aole e kapa ia he KahunaNui. | ||
Within the ten divisions of the priesthood smaller branches relating to it have issuedforth on account of the idol worship, and setting up of deities, wind spirits andother things of varied character. In the ten offices of the order of priesthood, hewho preserved the calling vested in him had a god. Each division priest had a god.No one would revere the priesthood without he had a god. If priestly calling was beingtaught by some one without a god, then knowledge of the priesthood could not be impartedby such a one. | I loko o na mahele he umi o ka oihana kahuna, ua puka mai he mau lala liilii e piliana i ka oihana kahuna, mamuli o na akua hoomanamana, he mau akua hoonohonoho, hemau makani, a me na mea e ae he lehulehu ke ano. O na moolelo he umi o ka oihana kahuna,a o ka mea e malama ana i ka oihana kahuna i loaa ia ia, he akua no kona. He akuako kela oihana, keia oihana. Aole e malama wale ana kekahi i ka oihana kahuna me konaakua ole. Ina ua ao wale ia kekahi oihana kahuna i kekahi me ke akua ole, alaila,aole no e loaa ana ka ike ma ka oihana kahuna i kekahi ke ao. | ||
The priesthood had certain ordinances for the training of those who desired to acquireknowledge, and if an ordinance or ordinances were broken before proficiency, failurewould result; no matter how great the effort, the knowledge of the callings of thepriesthood could not be obtained. Only by strict adherence to the laws of the priesthoodto the end would the result be satisfactory. If one had studied the priesthood under strict observance of the laws of the god ofthe priesthood until he reached the day of offering a sacrifice and a fault happenedin the act of offering [failure resulted], for if the service was imperfect the instructorof the order of priesthood could interpret its good or evil, and if the service wasindeed defective the instructor would say to the student: “You can not learn the priesthood.”If the services were faulty the instructor in priesthood would then remark whetherthey portended some adversity or tribulation and would dismiss the student from furtherinstruction, because the knowledge gained by the instructor was obtained through theservices. | He mau kanawai no ko ka oihana kahuna, ke ao ia, a makemake paha e ike. A ina ua haikekahi kanawai a mau kanawai paha mamua o ka ailolo ana, alaila, aole no e pono ana,e ao wale no aole e ike ana i na oihana kahuna. Aia no a malu loa i na kanawai o kaoihana kahuna a hiki i ka ailolo ana, alaila maikai. A ina ua ao kekahi i ka oihanakahuna, me ka maluhia i na kanawai o ke akua o ka oihana kahuna a hiki i ka la e ailoloai, alaila, aia kekahi hewa i ka lolo ana, nokamea, ina e ino ka lolo ana, alaila,he hiki i ke kumu o ka oihana kahuna ke hoakaka mai i ka maikai a me ke ino. A inaua ino ka lolo ana, alaila e olelo auanei ke kumu o ka oihanakahuna i ka haumana:“Aole e hiki ia oe ke ao i ka oihana kahuna.” Ina paha ua ku ka lolo ana i ke ino,alaila, e olelo auanei ke kumu o ka oihana kahuna, ina he lolo ku i ka pilikia, ai ka poino paha; alaila, e hoopau no ke kumu o ka oihana kahuna i ka haumana aolee ao. Nokamea, ua ku ka ike a ke kumu oihana kahuna ma ka lolo ana. | ||
2. OF THE SACRIFICE SERVICES OF THE STUDENT. | 2. NO KA AILOLO ANA O KA HAUMANA. | ||
This is a test of the priestly [qualification]; with a pig perhaps, or a dog, or afowl. The services must be performed in accordance with the directions of the instructor.The sacrifice services in the priesthood relates to its callings as well as to manuallabors, such as fishing and cultivation, all of which belong to the service of thepriesthood. | No ka Ailolo. He hoailona no ia no ka Oihana kahuna, he puaa paha a he ilio paha,a he manu paha. Aia e like me ka olelo a ke kumu o ka oihana kahuna, pela no ka ehana ai. Ua pili no ka ailolo ana o ka oihana kahuna i na oihana kahuna, a me na oihanapaahana, no ka lawaia a me ka mahiai, a oia mau mea a pau, he oihana kahuna no ia. | ||
A knowledge in bone-breaking, in boxing, spear-throwing and other methods of fightingare shown to be efficient through the powers of the priesthood. Many things wouldshow one’s competency in learning about the priesthood. Supposing that a person wishedto study priesthood for praying to death. That person would not attain proficiencyby an animal, or a fowl [offering]. He would only become expert in the death of ahuman being through praying to death. That is efficiency in learning praying to death.And if bone-breaking was the study engaged in, its knowledge was shown in the sameway as that of praying to death. Efficiency, however, is not the same with all instructionsin priesthood; it is alike in some things and different in others. | O ke ao ana i ka lua, ke kui, ka oo ihe, a me na ano hakaka e ae, ua ailolo no maka hailona o ka oihana kahuna. He nui no na mea e ailolo ai no ke ao ana i ka oihanakahuna. Ina paha, ua makemake kekahi e ao i ka oihana kahuna no ka anaana, aole noe lolo ia kanaka, ma kekahi o na holoholona a me na manu. Aia no ka ailolo he makeno ke kanaka ma ka anaana ana. Oia iho la ka ailolo no ke ao ana i ka anaana. A inahe lua ka mea i ao ai, alaila, ua like no kona ailolo ana me ke ao ana o ka anaana.Aka, ma na kumu oihana kahuna a pau, aole no he like o na mea e ailolo ai, ua likema kekahi mau mea, a like ole ma kekahi. | ||
3. DIVINATION. | 3. NO NA OIHANA IKE. | ||
From those who uphold the priesthood come various kinds of knowledge thereof, andone of these is divination (hoomanamana); and here is the method. If a person [[72]]contemplated stealing the property of another, then it would be improper to go withoutfirst receiving some auguries before attempting his theft. Some augury through thepriesthood must be obtained. Thus: Take some pebbles (small stones) about fifty, moreor less; these pebbles are placed before those who intend to go stealing, and arecovered with a piece of cloth, then the person having knowledge of the priesthoodmakes some remarks before praying and dividing the heap of pebbles, thus: after theheap of pebbles has been placed before them and covered with a piece of cloth, thepriest says: “The heap of pebbles is before us, and you intend to go after Kanumua’spig. Right here will be shown the wisdom or folly of your undertaking. If it is improperto procure it, it shall be so; if proper, it is well. It rests with you to choosewhich shall be your own side, the remaining side being for the person whose pig youintend to obtain. If the odd be on your side it is well; if your side has the evennumber and the odd be on the side of the person whose pig you seek to obtain, thendo not go, else you will be caught.” | Aia i loko o ka poe e malama ana i ka oihana kahuna i puka mai ai he mau oihana kahuna.A ua kapa ia ka oihana ike, he hoomanamana. A penei e hana ai: Ina paha [[73]]e manao ana kekahi e kii aihue i ka mea a kekahi, alaila, aole e pono ke hele muame ka hailona ole mamua o ka hele ana e aihue i kekahi mea. E pono ke lawe mai i kekahihoailona o ka oihana kahuna. Eia. E lawe mai i mau iliili (pokahu liilii) he kanalimaa oi aku a emi mai paha, a e waiho ia no ua mau iliili la i mua o ka poe e manao anae aihue, a e uhi ia i kekahi apana kapa paha. Alaila e hoakaka mua aku ka mea ikei ka oihana kahuna mamua o ka pule ana a me ka mahele ana o ka puu iliili, penei.Aia a ku ka puu iliili i mua o lakou me ka uhi ia i ka apana kapa, alaila e oleloauanei ke kahuna: “Eia ka puu iliili i mua o kakou, ke manao nei oukou e kii i kapuaa a Kanumua. Eia no ianei ka pono a me ka hewa o ka oukou hele ana. Ina ua ponoole ke kii, oia iho la no, a ina he pono, oia no. Aia no i ka oukou aoao e koho ai,oia iho la no ko oukou aoao, a o ka aoao i koe no ka mea ia nana ka puaa a oukou ekii ai. Ina ua oi ko oukou aoao, ua maikai, a i pahu ko oukou aoao, a oi ka mea nanaka puaa a oukou e kii ai, alaila, mai hele oukou o loaa mai.” | ||
After these remarks the priest stands in prayer, and when near the latter part ofthe time therein he places his hands upon the heap of pebbles, dividing it in two,at the same time uncovering it. Then counting by twos he would set aside the odd pebble;then count the other side in the same way, and if there was no remainder, the sideof the intending thieves having the even, and the owner of the pig the odd number,then the priest would say: “Don’t you go, else you will be caught by the propertyowner.” If, however, the odd was on the side of the thieves, then the priest wouldsay: “You all go; no one will hinder you on your way.” If both sides were odd in the division of the pebbles, the priest would say: “It isbad;” or if alike even, the priest would also say: “It is bad.” In like manner alsoare all the auguries of the callings of the priesthood performed. Such callings werenamed Sorcery. | A pau ka ke kahuna hoakaka ana, alaila, ku ke kahuna i ka pule a kokoke paha i kahapa hope o ka manawa, alaila e lalau iho na lima o ke kahuna i ka puu iliili a maheleae a kaawale na aoao a elua, alaila wehe ae i ke kapa. Alaila, helu palua aku, a koeka iliili hookahi, a puunaue palua hoi i kekahi aoao, a ina i pau pono aole he koenahookahi, alaila, ina o ko ka poe manao aihue kai pahu, a oi ko ka mea puaa, alailae olelo auanei ke kahuna: “Mai hele oukou, o loaa mai oukou i ka mea waiwai.” A inahoi o ko ka aihue ka aoao i oi, alaila, e olelo auanei ke kahuna: “O hele nui, aolemea nana e keakea i ko oukou hele ana.” A ina ua oi like na aoao elua ma ka puunaueana i na iliili, alaila e olelo auanei ke kahuna, “Ua ino.” A ina ua pahu like, alaila,e olelo no auanei ke kahuna: “He ino.” A pela no na hailona ike o kela a me keia ona oihana ike o ka oihana kahuna e hana ai. Ua kapa ia ia mau hana ike, he “hoomanamana.” | ||
The pebble heap was not the only test method of the order of the priesthood. Therewere other tokens. The awa (plant) was one of the revealing substances[5] of the order. | Aole no o ka puu iliili wale no na hoailona o ka oihana ike o ka oihana kahuna. Hemau hoailona e ae no kekahi. O ka awa kekahi mau hoailona ike o ka oihana. | ||
Supposing that Kaoao died by being prayed to death, and the owner of the corpse wassorely grieved; he, the owner of the corpse, would go before a sorcerer priest. Uponmeeting, the owner of the corpse would relate the object of his coming before thesorcerer or (anaana) priest; in that very moment the priest would become cognizant of the person whohad prayed Kaoao to death, because the shadow of the person who had wrought his deathplainly stood before the priest. The priest would then say: “Here stands a tall yellow-hairedman with a fish in his hand.” The owner of the corpse would then surmise that fishwas the motive for the death of Kaoao. At the same time that the priest was cognizantof the one who had prayed him to death, he was also cognizant of the person who procuredthe fatal material (maunu),[6] because it was a common occurrence that those who were proficient in the knowledgeof a sorcerer priest were at the same time cognizant of the person who procured thematerial (maunu), through [[74]]which death to one happened. When the likeness of the person who did the praying todeath appeared before the priest it would be accompanied by that of the maunu procurer, if he was other [than the one who did the praying to death]. | Ina paha, ua make o Kaoao i ka anaana ia, a minamina ka mea nana ke kupapau, alaila,e hele aku ka mea nana ke kupapau i mua o kekahi kahuna kuni. Aia a halawai aku kamea nana ke kupapau a hai i ke kumu o kona hiki ana i mua o ke kahuna kuni (kahunaanaana), ia manawa, e hoomaka mai ai ka ike o ke kahuna i ka mea nana i anaana o Kaoao.Nokamea, ua ku okoa mai la ke kahoaka o ka mea nana i anaana i mua o ke kahuna kuni.Alaila e olelo auanei ke kahuna: “Eia keia kanaka ehu loihi ke ku mai nei me ka iai ka lima;” alaila e manao auanei ka mea nana ke kupapau, he ia ka mea i make ai oKaoao. Aia no ia manawa a ke kahuna e ike la i ka mea nana i anaana, e ike ai i kamea nana i lawe ka maunu. Nokamea, he mea mau i ka poe maa i ka oihana ike o ke kahunakuni, ka ike pu i ka mea nana i lawe ka maunu i make ai kekahi. [[75]]Aia a ku aku ke kahoaka o ka mea nana i anaana, e ku pu aku no auanei i mua o ke kahunaka mea nana i lawe ka maunu. Ina nae he mea okoa ka mea nana i lawe ka maunu. | ||
4. OF PRAYING TO DEATH. | 4. NO KA ANAANA. | ||
A person who was called an anaana priest was one who had vowed to strictly observe the laws of the order of priesthood,for a person could not learn anaana unless he first made a pledge to observe the ordinances of the order. A brief explanationis perhaps necessary. A person who was learning the practice of anaana was warned against anger and jealousy. He who did not observe the laws of the priesthoodwas called a “remnant-eater (aihamu)[7] priest,” and those priests who were called “remnant-eaters” did not live long, butdied, because the god that caused their death was the god of the order of priesthood. | O ke kanaka i kapa ia he kahuna anaana, he kanaka ia i hoohiki e malama loa i na kanawaio ka oihana kahuna. No ka mea, aole no e hiki ana i kekahi ke ao i ka anaana, ke oleoia e hoohiki mua e malama i na kanawai o ka oihana kahuna. (E pono paha e hoakakaiki aku.) Ua papa ia ka huhu, ka opu inoino i ka mea e ao ana i ka anaana. O ka meamalama ole i ke kanawai no ka oihana kahuna, ua kapa ia ia he “kahuna aihamu.” A oke kahuna i olelo ia he aihamu, aole e loihi kona ola ana, a make aku, no ka mea,o ke akua no e make ai, o ke akua no o ka oihana kahuna. | ||
About sorcery: Sorcery was on the same footing as the anaana, only differing in their callings, but the object of the two was the coveted deathof some one. Anaana, and hoopiopio (sorcery), were greatly studied by some people as necessary and beneficial to themselves,and as a protection against death which might be directed against them. There weresome among the people of the royal court who desired greatly to learn anaana,[8] that the life of the king might be protected. It was the same among those who nourishedroyal personages; they were called “seekers of chiefs,”[9] and “preservers of chiefs.” | No ka Hoopiopio. Ua like no na kulana o ka hoopiopio me ko ka anaana; aka, ua kaawalena oihana, a o ka hope o ia mau mea elua, o ka make o kekahi ka mea i manao nui iaai. Ua ao nui ia ka anaana, a me ka hoopiopio e kekahi poe, he mea e pono ai a e waiwaiai nona iho, a he paku nona iho, ma ka make e hiki mai ana ia ia iho. Aia i waenao na kanaka o ke alo alii kekahi poe, makemake lakou e ao nui i ka anaana, i malamaia ai ke ola o ke Alii. Pela mau i waena o ka poe hanai alii, a kapa ia lakou “heimi haku,” a “he malama haku.” | ||
5. GODS OF THE PRIESTHOOD. | 5. NA AKUA O KA OIHANA KAHUNA. | ||
Many and innumerable were the gods belonging to the order of priesthood, but the supremehead of the gods of the order was Uli. Before performing the works of the priesthoodprayers were offered to the gods of the order. The priests of the order held theirdeities in great reverence; the names of the deities were not used in profanity inolden times. If the name of the deity was blasphemed the devotees of the order feltfearful of its consequences. | He nui a lehulehu wale na akua e pili ana i ka oihana kahuna, aka, o ke poo nui oke akua o na akua o ka oihana, o Uli. Mamua o ka lawelawe ana i na hana o ka oihanakahuna, a me ka hoomaka ana e hana, ua malama ia ka pule ana i na akua o ka oihanakahuna. He poe malama nui na kahuna o ka oihana kahuna i ko lakou mau akua, aole ehoohiki ino ia ka inoa o na akua i ka wa mamua. Ina ua olelo ia me ka hoohiki inoka inoa o ke akua, alaila he mea menemene loa ia i ka poe malama akua. | ||
6. OF DIVINATION. | 6. NO KE KILOKILO. | ||
A priest of divination was termed a man of profound knowledge. A diviner could foretellcoming events, whether good or bad. He could see the misfortune that would come uponthe people, whether war or other danger or distress. He could also foretell the deathof some chief, thus, “A certain chief will die.” A diviner had several callings. Heknew the defects in the positions of a house or houses, and [the effect on] thosewho dwelt therein. A diviner could foretell the dispossession of a land from one’sstewardship,[10] whether of an island, a district, or a division chief.[[76]] | Ua kapa ia ke kahuna kilokilo, he kanaka ike hohonu. He hiki i ke kanaka kilokiloke hoakaka mai no na mea e hiki mai ana mahope, ina he ino, a ina he maikai paha.He hiki no i ua kilokilo nei ke ike i ka pilikia e hiki mai ana maluna o ka lahui,ina paha he kaua, a he mau pilikia e ae paha. Ua hiki no hoi i ke kilokilo ke haie mai i ka make ana o kekahi alii, e like penei: “E make ana kekahi alii.” He nuina oihana ike a ke kilokilo, he ike i ke ino o ke ku ana o ka hale, a mau hale paha,a me ka poe e noho ana maloko. Ua hiki i ke kilokilo ke hai mai i ka aina hemo, inahe alii aimoku, ai okana paha, a ina he alii ai ahupuaa.[[77]] | ||
7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS. | 7. KA IKE O KE KAHUNA KILOKILO NO KE KU ANA O KA HALE A MAU HALE PAHA. | ||
Supposing that three houses are erected on the same ground, and that one of the housesstands in the rear of the other two houses (as in Figure 1 A), then the diviner priestwill come and look upon them standing thus and remark: “The positions of the housesare improper; the consequence to said houses will be constant quarreling because onehouse stands behind the other two; the house which stands in the rear will be theone to raise the tumult, which can only discontinue by breaking up the rear house.” | Ina paha ua kukulu ia kekahi mau hale ekolu ma ke kahua hookahi, ina nae mahope maio ke ku ana o kekahi hale o na hale elua e like me ke kii malalo iho (Helu 1, A),alaila e hele mai ke kahuna kilokilo a nana iho e ku ana me keia, e olelo auanei kekahuna: “Ua hewa ke kulana o na hale, o ka hope o ia mau hale, he hakaka mau. Nokamea,ua ku kekahi hale mahope o na hale elua. Nokamea, o ka hale ma ke kua mai o na haleelua, ka mea nana e hoouluulu ka hakaka, aia ke oki o ka hakaka he naha no ka halemahope mai.” | ||
Kii 1, Na hale Hawaii kukulu hewa ia; A, no ka wahi; B, no ka nui. Figure 1,—Hawaiian houses undesirably located; A, on account of position; B, on account ofsize. | |||
Supposing that two houses are built in line (as shown in Figure 1 B). If a chief ofthe island or a division chief owns the lower house, and a farmer, a low farmer, ownsthe taller house, when the priest comes and finds the houses standing thus, he willsay: “One of these houses will be profitable; it is the taller house; the fortunesof the owner of the lower house will be possessed by the owner of the higher one.”But if the houses stand alike and of the same height, the diviner priest will pronouncethe houses good, because they are not in opposition to each other. And if severalhouses in one or two rows were all alike, having similar positions and correspondingheights except one, which towers above the others in the rows of houses, then thepriest will come, and if he finds them standing thus, he will say: “Of all those housesone will be profitable; the one with the high roof is their lord, and the one whowill rule over the people (those who own the lower houses).” | A ina paha ua kukulu ia kekahi mau hale, elua, ma ka lalani hookahi e like me keiakii malalo iho (Helu 1, B). Ina he Aliiaimoku ka mea nona ka hale haahaa, a he AliiAi Ahupuaa paha, a ina he lopa a lopa kuakea paha ka mea nona ka hale kiekie. Alailahele mai ke kahuna kilokilo, a ike e ku ana na hale penei ke ano, alaila, e oleloauanei ke kahuna: “Hookahi mea waiwai o keia mau hale e ku nei, o ka mea nona ka halekiekie; e lilo ana ka pomaikai o ka mea nona ka hale haahaa i ka mea nona ka halekiekie.” Aka, ina he kulike wale no na hale elua, me ka like o na kiekie, e olelo auanei kekahuna kilokilo, ua maikai na hale, no ka mea, aole i kue kekahi i kekahi. A ina hoi ua kulike wale no na hale he lehulehu ma ka papa hookahi, a elua paha, ahe like wale no ke kulana o na hale, a like wale no na kiekie, a hookahi hale oi oia mau papa hale, e like paha me ka kii maluna ae, alaila e hele aku ke kahuna a ike,e ku ana me ia ke ano, alaila e olelo auanei ke kahuna kilokilo: “Hookahi hale waiwaio kela mau hale. O ka hale i kiekie o kaupoku; a o ko lakou haku no ia, a nana e hoounaunaiho na kanaka,” (ka poe nona ka hale haahaa). | ||
If, however, two houses are standing in one place facing each other, the entranceto one house being directly opposite to that of the other, when the diviner priestfinds the houses standing thus, if one belongs to a division overseer and the otherto a section overseer, the priest will say: “One of them will lose his stewardship.”This, however, refers only to the owners of the houses so standing. | Ina hoi e ku like ana na hale elua ma kahi hookahi, ua huli aku a huli mai ke aloo na hale, a kupono hoi ka puka komo o kekahi hale i ka puka komo o kekahi hale; aike ke kahuna kilokilo e ku ana ka hale peia ke ano, ina he ai ahupuaa kekahi a heai ili kekahi, alaila, e olelo auanei ke kahuna: “E hemo ana ka ai ili o kekahi.”Aia wale no nae ma na mea nona na hale e ku ana e pili ai, aole e pili ae i ka meae. | ||
8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE. | 8. KE KILOKILO NO KE KAHUA KAHI E KU AI KA HALE. | ||
There are various locations for the building of a house; it is not proper for a houseto be built without a diviner priest being sent for. | He nui na ano a me na loina o ke kahua, kahi e ku ai na hale; aole e pono e kukuluwale ia kekahi hale ke ole e kii ia ke kahuna kilokilo. | ||
The location. Supposing that a house is standing on the side of a precipice, withthe front of the house facing the cliff and its entrance is directly opposite saidcliff, when the diviner priest comes and finds the house standing in such a position,he will say: “That is a bad situation, the name of it being a leleopu[11] location. There are two important significations in its position: either the occupantswill all die, or they will remove to some other locality, which will make the placedesolate.” If a house is built upon a knoll or hill the predictions are the same asthe house standing on the side or edge of a precipice. This location has two appellations,leleopu and holua.[12] If the diviner priest finds that the locations are improper, but discovers a wayof making them favorable, then houses may be built thereon. Should a house be builtat the foot of a knoll, with bluffs on one side, then the character of the locationis the same as that of the leleopu and holua. [[78]]But if the front of the house is facing towards the knoll or hill with the entranceturned towards the bluffs, the diviner priest will say: “The house is perfect,” thereason for its perfection being on account of its front turning towards the hill orknoll. | No ke Kahua. Ina paha e ku ana kekahi hale ma ke kae o ka pali, a ua hoohuli ia kealo o ua hale nei i ka pali, me ke kupono o ka puka komo i ua pali nei. A hele maike kahuna kilokilo, a ike e ku ana ka hale i like peia ke ano, alaila e olelo auaneike kahuna kilokilo: “He kahua ino kela, he leleopu ka inoa o kela kahua; elua meanui i loko o kela kahua, he pau loa i ka make, a he hele aku paha ma kahi e; alailae lilo ana kela wahi i neoneo.” Ina hoi ua kukulu ia ka hale maluna o kekahi ahua, a puu paha, alaila, ua like noko laua loina me ko ka hale ku i ka pali. Aka, elua nae inoa o keia kahua, he leleopu,a he holua. Aka ina ua ike ke kahuna kilokilo, ua ino ke kahua, a ua loaa kekahi kumue ae e maikai ai, alaila, ua pono no ke ku ka hale ma ia mau kahua.[[79]] A ina hoi ua kukulu ia kekahi hale ma ke kumu o kekahi ahua, a he ano pali, ma kekahiaoao, alaila, hookahi no loina o ia kahua me ka leleopu, a me ka holua. Aka, ina uahoohuli ia ke alo o ka hale i luna o ke ahua a puu paha, me ka hoohuli ia o ka pukakomo i ka pali, alaila, e olelo auanei ke kahuna kilokilo: “Ua maikai ka hale;” kekumu i maikai ai, o ka huli ana o ke alo i ka puu, a ahua paha. | ||
9. DIVINATION ON THE HOUSE TIMBER. | 9. KE KILOKILO ANA NO KA LAAU HALE. | ||
Supposing that the appearance of the house is perfect and the location also perfect,defects may be found in the main posts, or in the end posts. If faultless in all these,the imperfections may be found in the plate piece or perhaps in the timbers. | Ina paha ua maikai ke kulana o ka hale, a maikai pu me ke kahua, aia kekahi hewa ike kulana o na pou a me na kukuna paha. Ina paha ua maikai ma keia mau mea a pau,aia kekahi hewa i ka lohe lau. A i ole ia aia ma ka laau. | ||
10. DIVINATION ON THE ERECTION OF A HOUSE. | 10. KE KILOKILO ANA NO KE KUKULU ANA O KA HALE. | ||
Assuming that the posts are placed in position, the plate pieces laid on and tiedfast, when it is found that the position of one of the posts is faulty and the postis drawn out, then the priest will say: “The house is defective; the owner will notremain long therein before he goes away.” | Ina paha ua kukulu ia na pae pou o ka hale a paa, kau na lohe lau, kauhilo ia a paa,a ike ia ua hewa ke kulana o kekahi pou, a kii aku e unuhi hou, alaila e olelo akuke kahuna: “Ua hewa ka hale, aole e liuliu ka mea nona ka hale i loko, alaila heleaku.” | ||
Of re-thatching a house. Supposing that a house has been thatched and the owner findsthat the thatching is defective and removes it, when the diviner priest sees it donethus, he will say: “The owner of the house will not remain long therein before hegoes away, some one else becoming the occupant thereof.” But if a king be the ownerof the disparted house the prediction will have no bearing;[13] it only affects the house of a commoner. | No ka Wawahi Hou ana i ka Hale. Ina paha ua ako ia kekahi hale a ua paa a ike ka meanona ka hale ua ino ka ako ia ana, a wawahi hou ia, a ike mai ke kahuna kilokilo ehanaia ana pela, alaila, e olelo auanei ke kahuna, “Aole e liuliu ka mea nona ka halei loko, alaila, e hele aku oia ma kahi e, he okoa ka mea nana e noho o loko.” Aka,ina he alii aimoku ka mea nona ka hale i wawahi ia, alaila, aole e pili ia loina maia ano. Aia wale no o ka hale o na makaainana ka mea pili ia loina. | ||
11. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINER. | 11. KA HEWA O KA LAAU HALE MA KA IKE A KE KILOKILO. | ||
Supposing that the side posts of a house are standing in this wise (Figure 2 A), andthat the diviner priest comes and finds the walls of the house built in that way.If they are posts for the front, then the priest will say: “There are two defectsto the house in the position of the row of posts; one fault is in the leaning postat the end, and marked (d), and the other defect is in the plate-beam, because thedoor-plate is not cut.” | Ina paha penei ke ku ana o ka pae pou paia o kekahi hale (Helu 2, A), a hele mai kekahuna kilokilo, a ike penei ke kukulu ia ana o ka paia o kekahi hale, ina nae hepae pou keia no ke alo, alaila, e olelo auanei ke kahuna: “Elua hewa o keia hale make kulana o na pae pou; aia kekahi hewa ma ka pou hio ma ke kihi, (i hoailona ia ike d), a o kekahi hewa aia ma ka lohe lau, nokamea aole i oki ia ka lohe lau puka.” | ||
Of the leaning post. The leaning post position is faulty on account of the crookedbulge being toward the next post. If the bulging is on the outside near the temporarybattens that would be a little better; but the best way, in the opinion of the diviner,is to draw out the post altogether and replace it by another post similar to the restof the posts which were put up, then it will be well. Such posts, however, shall notbe drawn out at random without referring it to the gods of the priesthood, that theerror of such acts may be pardoned. But if all the posts of said house are similarto the leaning post then it is well. A house that is continued in building as abovedescribed, the owners thereof will die. | No ka Pou Hio. Ua hewa ke ku ana a ka pou hio, no ka huli ana o ke kanahua kekee maka aoao o kekahi pou. Ina ma waho ke kanahua kekee, ma ka pili kuahui, alaila maikaiiki. Aka, o ka pono loa i ka manao o ke kilokilo, o ka unuhi loa, a kukulu hou ihoi pou ano like me na pou e ae o ia kululu ana, alaila maikai. Aole nae e unuhi waleia ua pou la, ke hana ole ia i mua o na akua o ka oihana kahuna, i mea e kala ia aika hewa o ia hana ana. Aka, ina he ano like wale no na pou a pau o ua hale nei, elike me ka pou hio, alaila ua maikai no. O ka hale i hoomau ia ke kukulu ana me kekii malalo iho, alaila, e pau na mea nona ka hale i ka make. | ||
Of the plate-beam. If the plate beam of a doorway is not cut, then the priest willsay: “The house is not good on account of the plate for the doorway not being cut.”The name of a house made that way is called a “manele” (bier). But if the plate-beam for a doorway be cut in the front (as in Figure 2B), then it is well. | No ka Lohe Lau. Ina e oki ole ia ka lohe lau o ka wa puka o kekahi hale, alaila, eolelo auanei ke kahuna: “Aole he maikai o ka hale, o ke oki ole ia o ka lohe lau maka wa puka ke kumu i ino ai.” O ka inoa o ka hale i hana ia pela, he manele. Aka,ina i oki ia ka lohe lau ma ka wa puka o ka paia ma ke alo, e like me ke kii malaloiho, (Helu 2, B), alaila maikai, e like me keia. | ||
Kii 2, Na pou o ka hale Hawaii; A, e hoike ana i ka hewa o ka kukulu ana; B, a me ka ponoo na paepae. Figure 2,—Frame work of an Hawaiian house; A, showing defects in construction; B, showingproper arrangement of supports.[[81]] | |||
[[80]] | |||
12. DIVINATION FOR END POSTS AND MAIN POSTS. | 12. KE KILOKILO ANA NO NA KUKUNA A ME NA POUHANA. | ||
In Numbers 10 and 11 posts and beam plates are fully explained. This number will treatof end posts and main posts. | Ma ka helu 10 a me ka helu 11, ua pau ka hoakaka ana no na pou a me ka lohe lau. Ama keia helu, no na kukuna a me ka pouhana. | ||
Defects in the position of a house also lie with the side posts and main posts. Ifthe positions of the end posts of a house are as in Figure 3A, and a diviner comesand sees such position of the end posts, he will say, if a king happens to be theowner of the house: “The positions of the end posts near the main posts are defective,”because the two end posts adjacent to the main post are in opposition to the mainpost, and the true expression of the position made by the said end posts is that someof the king’s men will rebel against him, for, according to the character of the housetimbers, the center post is the king. Supposing, however, that the end posts standas in Figure 3B, the priest will then make an interpretation of the real meaning ofthem. | Aia ma na kukuna a me na pouhana, kekahi hewa o ke kulana hale. Ina paha penei keku ana o kekahi mau kukuna o kekahi hale, e like me ke Kii (Helu 3, A). Ina paha mekela ke ku ana o na kukuna a hele mai ke kilokilo, a ike penei ke ku ana o na kukuna,alaila e olelo auanei ke kahuna, ina nae he alii ka mea nona ka hale: “Ua ino ke kuana a na kukuna pili pouhana,” nokamea, o na kukuna pili pouhana elua, ua kue lauai ka pouhana. A o ka hoakaka ana i ke ano io maoli o ke kulana o ua mau kukuna la,e kipi auanei kekahi mau kanaka o ke alii i ke alii; nokamea ma na ouli o ka laauo ka hale, “he alii ka pouhana.” A ina hoi penei ke ku ana o na kukuna e like me ke kii malalo iho, alaila, penei kahoakaka ana a ke kahuna, i ke ano maoli o ke kulana o na kukuna. | ||
End posts adjacent to a main post. The end posts which are adjacent to the main postin the position shown in the diagram are not properly placed; they are in a repentantposition. It represents the end posts in a mourning attitude, predicting the deathof the owner of the house. | No na Kukuna Pili Pouhana. O na kukuna pili pouhana i like ke kulana me keia kii (Helu3, B), alaila, aole i maikai ia kulana o na kukuna, he mihiau. E uwe ana ke ano oia mau kukuna, aole auanei e ole ka make o ka mea nona ka hale. | ||
Of the end posts (c) and (s), which are adjacent to a main post. If the end postswere placed in the same manner as the end posts (c) and (s), the real interpretationis that those end posts indicate baseness, always opposing and quarreling, becausetheir position is that of contending one against the other. And if posts were standingin the position represented by (s) and (w) in the diagram, their character is thesame as that of the end posts adjacent to the main post. | No ke kukuna pili pouhana (c) a me kekahi kukuna iho (s), ina ua kukuluia na kukunae like me ke kukuna (c) a me ke kukuna (s). O ka hoakaka ana i kona ano io maoli,he mau kukuna ino kela, o ka laua hana he kue mau, a hakaka no hoi. Nokamea, ua kueaku a kue mai ke kulana o ia mau kukuna. A ina hoi e ku ana ke kukuna (s) a me kukuna(w) e like me ke kulana ma ke kii i olelo ia, alaila, ua like no ko laua loina meko na kukuna pili pouhana elua. | ||
Kii 3, A. B.—Pou kala o ka hale Hawaii e hoike ana ka hewa o ka kukulu ana. Figure 3, A. B.—End poles of an Hawaiian house showing defects in construction. | |||
13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION. | 13. NO KA LAWE ANA O NA LAAU HALE I KAHI E KUKULU AI. | ||
Supposing that the timbers for a house were cut and brought from the place where theywere felled and left at the place intended for its erection, but the ground was foundunsuitable, and the location thought to be appropriate had been passed when the timberswere on the way down, as for example: Nuuanu is the place where the timbers were cut;said timbers being brought down and left at the sugar refinery,[14] that being the ground intended for the building of the house, but being judged unsuitablePeleula[15] was chosen as the best location. If it was intended that the timbers be taken backto Peleula, then the diviner priest would say that the taking back of the timberswas improper, and for that reason the location was called “A hole for the sand crabs.”[16] In a house erected under these circumstances none of the occupants thereof wouldremain alive, including the owners of the house and others who might dwell therein.The only thing to do was that if the material was brought in the manner above setforth, and it was thought that the location where the timber had been left was unsuitable,and the location was changed to Peleula, a location supposed to be favorable, thenthe timber should be [[82]]taken back by way of Leleo to Liliha street, thence mountainward until Peleula onthe seaward side was passed, thence to Kaalaa,[17] thence again seaward to Peleula; then it would be well. | Ina paha ua oki ia na laau o kekahi hale, a lawe ia mai mai uka mai o kahi i oki iaai, a waiho ia ma ke kahua i manao ia ai e kukulu ka hale. Aka, ua hewa nae ia kahua.A o ke kahua i manao ia ai he maikai, ua hala hope paha, ma kahi i laweia mai ai kalaau. E like paha me keia. O Nuuanu kahi i oki ia ai ka laau, a ua laweia mai a waihoma ka hale hoomaemae ko. Oia ke kahua i manao ia e kukulu, aka, no ka hewa ana o uakahua la, ua olelo ia o Peleula ke kahua maikai. Alaila, ina i manao ia e hoihoi houka laau i Peleula, alaila, e olelo auanei ke kahuna kilokilo, “Ua hewa ia hoihoi houana o ka laau i uka.” A no ia mea, ua kapa ia aku ia kahua, “He lua no ka Ohiki.”O ka hale i hana ia pela, aole e ola ana kekahi poe ke noho i ua hale la. Pau pu kapoe nona ka hale a me ka poe e aku ke noho i ua hale la. Penei wale no ka pono e hanaai; ina ua lawe ia mai ua mau mea hana la e like me na loina maluna, a manao ia uahewa ke kahua e waiho la na laau, a hoihoi hou ia paha i Peleula ke kahua i manaoia he maikai, [[83]]alaila, e lawe aku i ka laau ma o o Leleo a ma ke Alanui Liliha pii hou i uka, aiaa hala hope i kai o Peleula, alaila, e hele aoao aku a hiki ma Kaalaa, alaila ihohou i kai a hiki i Peleula, alaila maikai. | ||
14. OF THE DIVINER PRIEST. | 14. NO KE KAHUNA KILOKILO. | ||
A diviner priest was a very sacred person and would not enter a house that he hadpassed judgment upon, although the restriction was not on the owner of the house butupon himself, for it is customary that houses which were restricted should be releasedfrom the ban by supplication to the gods of the priesthood. And if the priest whomade the prediction entered the house that he had adjudged, he would die immediatelyafter praying to the gods of the priesthood; he would die suddenly in one or two daysafter entering the house, because the house was held under the prayers of the priesthood.For that reason the diviner priest is himself restricted from entering a house thathe had passed judgment upon. | He kanaka kapu loa ke kahuna kilokilo, aole e komo iki i loko o ka hale ana i hooiloiloai, aole nae no ka mea hale ka hookapu ana, aka no ua kahuna kilokilo la no; no kamea, he mea mau i na hale i hooiloilo ia, he hana ia ma ka pule ana i na akua o kaoihana kahuna. A ina e komo ua kahuna nei nana i hooiloilo i loko o ka hale ana ihooiloilo ai, alaila e make koke no mahope iho o ka pule ana i na akua o ka oihanakahuna. Hookahi, a elua paha la mahope iho o kona komo ana, alaila, e make koke no,no ka mea ua paa ka hale i ka pule no ka oihana kahuna. A nolaila ke kahuna kilokilo i hookapu ai ia ia, aole e komo i loko o ka hale anai hooiloilo ai. | ||
The entry of a house by a priest. Should a diviner priest enter a house and noticethat it was defective, he would remark on the defects of the house he had noticed,then the owner of the house would tell the priest to remove [such defects]. And ifanother diviner priest entered the house without knowledge of what had been done bythe other diviner priest through prayers of the priesthood; and if he noticed thesame defects referred to by the other and remarked that “the house is defective”,this priest would soon surely die. | No ke Komo ana o ke Kahuna i loko o ka Hale. Ina i komo ke kahuna kilokilo i lokoo kekahi hale, a ike oia ua hewa ka hale, alaila, e olelo no ke kahuna i ka hewa oka hale, e like me kana ike ana. Alaila na ka mea nona ka hale e olelo e hana ke kahuna,alaila hana ma na akua o ka oihana kahuna. A ina ua komo mai kekahi kahuna kilokiloi loko o ka hale me ka ike ole i ka hana ia ana e kekahi kahuna kilokilo ma ka puleo ka oihana kahuna. A ina i ike i ka hewa i ike ia ai e ke kahuna mua nana i hana,a hooiloilo ae, “ua hewa ka hale,” alaila, e make koke auanei ua kahuna la. | ||
15. THINGS TO DO ON A CONDEMNED HOUSE. | 15. NA MEA E HANA AI O KA HALE I HOOILOILO IA. | ||
A house which was seen to be defective, as mentioned in former numbers about priesthood,the priest should come and exercise in his official capacity. | O ka hale i ike ia ka hewa e like me na helu mua o ka oihana kilokilo, alaila e helemai ke kahuna kilokilo e hana ma ka oihana kahuna. | ||
Things to do. It was the duty of the diviner priest to cleanse the inside of the housewith the fire[18] of the order of the priesthood at the same time, kuapaa, makaa (species of small fish), and banana plants were brought. The diviner priest was toprepare everything brought for cleansing the house. Pigs and chickens were roastedas a sacrifice to the god of the order. The priest, however, must perform some significantceremonies upon the pigs and chickens before preparing and roasting them. And allthese things done for the house were for the purpose of cleansing it by virtue ofthe power of the god of the order of priesthood. | Na Mea e Hana ai. Na ke kahuna kilokilo e puhi ia loko o ka hale me ke ahi o ka oihanakahuna, a e lawe ia mai ke kuapaa, ka makaa, (he ia liilii) ka pohuli maia. Na kekahuna kilokilo e hana i na mea a pau i lawe ia mai no ka hana ana i ka hale. E kaluaia ka puaa a me ka moa, i uku i ke akua o ka oihana kahuna. E hoailona mua nae kekahuna kilokilo i ka puaa a me ka moa, mamua o ka hana ana, a me ke kalua ana. A okeia mau mea a pau i hana ia no ka hale, oia ke kala ia ana o ka hewa o ka hale, maka mana o ke akua o ka oihana kahuna. | ||
DIVINING OMENS BY THE CLOUDS. | NO KE KILOKILO ANA I NA OULI O NA AO. | ||
This was one of the most profound accomplishments of a diviner priest because he couldforesee the fortunes to be obtained in coming days, and also the death of a king andthe approach of war. By the omens in the clouds could be foreseen the approachingstranger. If the omens in the clouds were observed in the evening he would prophesythe things that he saw and some day it would come to be fulfilled.[[84]] | O keia kekahi oihana ike hohonu a ke kahuna kilokilo. Nokamea, he hiki i ke kilokilo,ke ike aku i ka waiwai e loaa ana i kekahi la ae, a he hiki ke ike aku i ke alii make,a me ke kaua. A he hiki ke ike ia ma na ouli o na ao ka malihini puka mai. Ina heahiahi ka ike ia ana o ke ano o na opua, alaila, e wanana mua oia no na mea ana eike ai, a ma kekahi la e hooko ia ai.[[85]] | ||
16. ABOUT THE FORTUNE-TELLER. | 16. NO KE KAHUNA NANAULI. | ||
The fortune-teller was one of the most learned men in the order of priesthood. Hewas similar to the diviner priest in some respects, and in the religious ceremoniesof the order their duties were alike. Fortune-telling consisted of discerning thecharacter or disposition of a person, whether he be rich or poor, stingy or benevolent,wrathful or affectionate, mischievous or of quiet demeanor. All the characteristicsof a person, and all that he does the fortune-teller could reveal, exactly as he willin fact do. | O ke kahuna nanauli, o kekahi kanaka ike hohonu keia o ka oihana kahuna. Ua ano likeno nae me ke kahuna kilokilo ma kekahi mau mea, aka, ma na oihana akua o ka oihanakahuna, ua like no ka mea a laua e hana ai. O ka Nanauli. O ka nana ana no ia i nauli o ke kanaka, ina he kanaka waiwai, a ina he kanaka ilihune. A ina paha he kanakaaua, a he lokomaikai paha, a ina he huhu, a ina he oluolu, a ina he kalohe, a inahe noho malie. O na ano a pau o ke kanaka, a me na mea a pau a ke kanaka e hana ai,ua hiki i ka nanauli ke hoike mai e like me ka ke kanaka e hana ai. | ||
INTERPRETING THE CLOUD OMENS.[19]Only in the evening could the omens in the clouds be interpreted, at the time thatthe sun was about to set; that was the time when the omens in the various dark cloudscould be observed. This was more noticeable in the evenings of Ku, when the cloudswere more conspicuous and these were the evenings when those who desire might learn[thereof]. | NO KA NANA ANA I NA OULI O KE AO.Ma na ahiahi wale no e ike ia ai ka ouli o na ao. Aia i ka manawa e kokoke aku anao ka la e napoo, oia ka manawa e ike ia ai ke ano o kela opua keia opua. Aia nae ina ahiahi i o Ku, oia ka wa kuku o ka opua. A oia na ahiahi e ike ai ka mea makemakee ao. | ||
OF A FORTUNE OMEN CLOUD. | NO KA OPUA WAIWAI. | ||
Supposing that a cloud stood in the form of a man as though holding a parcel in hishand as shown in Figure 4A. If the fortune-teller or weather prophet noticed thata cloud stood as a man in this form and if the parcel continued to be in the handuntil the cloud disappeared, then the fortune-teller would say: “No fortunes willbe received on the morrow (if the observation was in the evening).” | Ina paha ua ku mai kekahi opua me he kanaka la a he ukana paha ko ka lima, e likepaha me ke kii malalo nei (Helu 4, A). Ina e nana aku ka nanauli ua like ke ku anaa kekahi opua me he kanaka la, e like me keia ke ano, a ina i paa loa kela mea maka lima a hiki i ka nalowale ana o ua opua nei, alaila, e olelo auanei ka nanauli.“Aole he waiwai e loaa mai ana ma ka la apopo,” ina i ke ahiahi ka nana ana. | ||
On the other hand, if a cloud stood as in Figure 4B, and was thus observed, then thefortune-teller would say: “Fortune will be received on the morrow; if not broughtin then it will be found on the way.” If there were several clouds in the form ofsaid Figure B then the day would be most auspicious. | Aka, ina penei ke ku ana o kekahi opua e like me ke kii (Helu 4, B) malalo nei, aike ia ia ka opua me keia, alaila, e olelo auanei ka nanauli: “E loaa ana ka waiwaii ka la apopo. Ina aole e lawe ia mai, alaila, ma kahi e hele ai, malaila no e loaaai ka waiwai ke hele.” Ina paha ua nui loa na opua i like ke ano me ke kii malunaae, alaila, he la waiwai nui loa ia. | ||
Kii 4, A. B.—Na opua Ouli i kaha ia e ke kupa Hawaii. Figure 4, A. B.—Omen Clouds as drawn by a native Hawaiian. | |||
In the same manner, if a cloud resembling a canoe or canoes was seen in the evening,canoes would surely appear the next day. If a cloud was in the form of an oblong orcoffin-like box, a corpse would be seen the next day. | Pela hoi, ina he waa a mau waa paha ke ano o ka opua, i ike ia ai i ke ahiahi, alaila,he waa no ka mea e hiki mai ai i kekahi la ae. Ina he holowaa ke ano o ka opua, heano holowaa kupapau paha, alaila, he kupapau no ka mea e ike ia ai i kekahi la ae. | ||
FORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM. | KE KILOKILO ANA A KA NANAULI NO KA INO A ME KA MALIE. | ||
Supposing that every day was tempestuous for a long period, rainy and windy perhaps,then the weather prophet would look up to the stars; if they did not twinkle but remainedsteadfast, the weather prophet would say: “A calm will prevail. Tomorrow good weatherwill settle down, and on the following day the calm will be general.” In the samemanner if indications of a calm were observed in the clouds, or in any other objectin the heavens, the weather prophet’s explanation about it would be the same as thatof the omens of the stars.[[86]] | Ina paha he ino wale no na la a pau i kekahi manawa, he ua, a he makani paha, alaila,e nana ae ka nanauli i na hoku, a ina aole e amoamo mai na hoku, he kau malie waleno, alaila, e olelo auanei ka nanauli: “E malie auanei, a po hookau ka malie, a kelala aku, haalele loa ka malie.” Pela no, ina i ike ia ka ouli malie ma na opua, a makekahi ano okoa ae paha o ka lani, alaila ua like me ka wehewehe ana a ka nanaulima keia mea, me ka wehewehe ana i na ouli o na hoku.[[87]] | ||
17. ONE WAY OF FORETELLING THE WIND. | 17. KEKAHI ANO O KA KILOKILO ANA NO KA MAKANI. | ||
Supposing that the Kona was the prevailing wind for some time, about a month or morein duration; if the prophet discerned that the heads of the clouds leaned toward theeast he would remark: “The Kona wind is about to subside; tomorrow the regular breeze(east wind) will return as heretofore.” In like manner if the regular breeze, or ageneral calm was prevailing, and the weather prophet perceived that the position ofthe clouds was inauspicious, that the heads of the clouds leaned toward the west,or to the south, he would observe: “The Kona wind is about to set in; the days willnot be many before it comes.” As the appearance of the omens in the clouds, so wouldthe weather prophet (Nanauli) interpret. | Ina paha he Kona ka makani mau e pa ana i kekahi manawa, he malama a he mau malamapaha ka pa ana. A ina e nana aku ka nanauli a ike e hina ana ke poo o na opua i kahikina, alaila, e olelo auanei ka nanauli: “He malie koe o ka makani Kona, apopo ehoi mai ka makani mau (makani hikina) e like me mamua.” Pela hoi, ina o ka makani mau ka makani e pa ana i kekahi manawa, a i ole ia he maliewale no, a ina e nana aku ka nanauli, ua inoino ke kulana o na opua, a ua hina akupaha ke poo o na opua i ke komohana, a i ka hema paha, alaila, e olelo auanei ka nanauli:“He pa koe o ka makani Kona, aole e liuliu na la e koe hiki mai.” E like me ka oulio na ao opua, pela no ke kilokilo lani (nanauli) e hoakaka ai. | ||
FORETELLING A GREAT STORM; WINDY OR RAINY. | KE KILOKILO ANA NO KA INO NUI; HE MAKANI A UA PAHA. | ||
Supposing that a general calm had prevailed over the land for some time, and had socontinued for nearly a year, or perhaps six months; and if the weather prophet scannedthe heavens and saw that they were thickly covered with white clouds, and spottedlike a white-spotted dog, such spotted clouds was called a “konane board.” When the clouds are seen in such a condition the weather prophet would observe:“A tempest will arise and its duration will be as long as the calm had prevailed.” | Ina paha he malie wale no ka aina i kekahi manawa, a ua aneane makahiki, a hapa makahikipaha ka malie ana; a ina e nana aku ke kilokilo lani, a ike ia ka lani ua uhi paapuia e na ao keokeo, ua ano kikokiko mai me he ilio kikokiko keokeo la, ua kapa ia uaao kikokiko la, he papa konane. A ike ia pela ke ano o na ao, alaila, e olelo auaneika nanauli kilokilo lani: “E ino auanei, e like me ka loihi o ka malie ana, pela noka loihi o ka manawa e ino ai.” | ||
OF THE STARS. | NO NA HOKU. | ||
The character of a coming tempest could be discerned through the stars. If the twinklingof the stars was observed during a general calm the weather prophet would say: “Atempest is near; the stars are twinkling.” The auguries in this are the same as arethose of the konane board. | Ma na hoku e ike ia ai ke ano o ka ino e hiki mai ana. Ina e ike ia ka imoimo anao na hoku i loko o ka manawa malie nui, alaila, e olelo auanei ke kilokilo lani: “Heino koe, ke imoimo nei na hoku.” Ua like no ke ano o na loina o keia me ka papa konane. | ||
18. OF A TEMPEST AT SEA. | 18. KA INO MA KA MOANA. | ||
A weather prophet’s interpretation of the omens for a land tempest was different fromthe omens for a tempest at sea. If there was general calmness on the ocean sometimes,the sea simply quiet, and if the weather prophet found that the clouds were hinano[20] white, and the borders of heaven[21] seemed to heave tumultuously, the evening clouds vying with each other, and the darkclouds gathered at the top of the mountains, then the weather prophet would say: “Therewill soon be high surf, because the clouds vie with each other.” In case the weatherprophet saw that these premonitions as mentioned above, were apparent in the clouds,and ocean-going canoes were to leave at that time, then the prophet could forewarnthe ocean-going people to wait, and those who were familiar with the customs of theorder of priesthood would abide by the instructions of the weather prophet. | He okoa no ka hoakaka ana a ke kilokilo lani i na ouli o ka ino ma ka aina, a he okoano ka hoakaka ana i na ouli o ka ino ma ka moana. Ina he malie wale no ka moana ikekahi manawa, he kai make wale no, a ina e nana aku ke kilokilo lani, ua hinano keokeomai na ao, a okupukupu inoino mai na kumu lani, a kuee na opua, a pauli eleele maina ao i ka piko o na mauna. Alaila, e olelo auanei ke kilokilo lani: “He kaikoo koe,no ka mea, ua kuee na opua.” Ina e ike ke kilokilo lani ua ike ia na ouli o na aoe like me ka hoike ana maluna, a ina he mau waa holo moana ia manawa, alaila, e hikino i ke kilokilo lani ke papa mua aku i ka poe mea holo moana e kaohi. A o ka poei maa i ke ano oihana kahuna, e hoolohe no lakou i ka ke kilokilo lani. | ||
19. OF THE HEALING PRIESTS. | 19. NO NA KAHUNA LAPAAU. | ||
There were various classes of healing priests known in Hawaii, of different denominationsaccording to their official titles, which were divided as follows: Healing [[88]]priests, massage priests, ancestral god priests and priests of wandering spirits.All these priests had different callings; some were appropriate, while the callingsof others were not so, although the priests of this class were learned in their professions. | He nui na ano o na kahuna lapaau i olelo ia ma Hawaii nei, he mau mahele okoa ko lakou,a me ko lakou inoa kahuna. A penei ka mahele ana o na inoa. He [[89]]kahuna lapaau, he kahuna paaoao, he kahuna hoonohonoho, a me ke kahuna makani. O keiamau ano kahuna a pau, ua kaawale na oihana; ua kupono na oihana a kekahi poe, a kuponoole ka kekahi poe o keia poe ano kahuna. Aka, he mau oihana ike no ka ka poe o keiaano kahuna. | ||
SERVICES OF A MEDICAL PRIEST. | NA OIHANA IKE A KE KAHUNA LAPAAU. | ||
Before a medical priest commenced to perform his duties, he did not operate on thesick without first seeing a sign. Again, if he did not cast lots before he was calledupon by the friends of the sick, it was because he was already aware of it, and afterwardswas apprised by the persons who called upon him, because there were exceptional signsthrough which the medical man would be apprised, whether the patient would live ordie, providing the special signs were applicable to the complaint; thus: When a medicalman is called upon to visit a patient, one who might then be in a precarious condition;if the caller came to the house of the medical man and said: “I have called upon youto come and administer unto Punikauamoku, who is in a very critical state; the daymay not close before death occurs.” During the time that the caller was talking ofthe condition of the patient, if the medical man happened to be eating his meal hewould say: “He will not die, [though] he is really sick. Had you arrived while I wasnot eating, then death would happen. But no! You came while I was eating, with thecalabash open, therefore the calabash disavows the illness of Punikauamoku. Go back;I will come later.” Such would be the reply of the medical man. | I ka hoomaka ana o ke kahuna lapaau i kana oihana, aole oia e hele wale e hana i kamai, ke ole oia e … hoailona e mamua. Eia hoi. Ina aole oia e hoailona e mamua o kekii ia ana mai e ka poe nana ka mai, alaila, ua ike e no ke kahuna lapaau, mahopeo ka olelo ana mai a ka mea nana i kii ke kahuna. No ka mea, he mau hoailona ku wahookoa ae no kekahi a ke kahuna lapaau e ike ai, ina he mai ola, a ina he mai make,ke ku nae i ua hoailona kuwaho la. Penei: Aia a kii ia mai ke kahuna lapaau no kekahimai, a he mai aneane pilikia loa paha, a ina i hiki mai ka mea kii kahuna a hiki ika hale o ke kahuna, a olelo aku, “I kii mai nei wau ia oe, e hele ae e lapaau iaPunikauamoku, ua aneane pilikia loa, he uku paha ka po o keia la, alaila make.” Ika manawa a ka mea kii kahuna e olelo la no ka pilikia o ka mai, a ina e ai ana kekahuna lapaau ia manawa, alaila e olelo auanei ke kahuna lapaau. “Aole e make, hemai no. Ina i hiki mai nei la oe, aole wau e ai ana, alaila la ua pilikia. Aole! hikimai nei oe e ai ana wau, e hamama ana ka umeke. Nolaila, ke hoole mai nei ka umekei ka mai o Punikauamoku. O hoi a mahope aku nei wau.” Pela ke kahuna lapaau e oleloai. | ||
When the medical man arrived at the patient’s place, through his being called upon,he would not offer medicine at the outset, but in order that his operations on thepatient might be strengthened and fully understood he would draw lots in such manneras he thought was proper, and if it agreed with boldness to administer unto the sick,then he would do so. And if the drawing indicated the inappropriateness of his administeringunto the patient, the medical man would tell him, saying: “I cannot cure you; seekanother healer; had it been according to my drawing I would venture to operate onyou.” | Aia a hiki aku ke kahuna lapaau, ma kahi o ka mai mamuli o kona kii ia ana ae, alaila,aole oia e hoomaka mua e haawi i ka laau. Aka, i mea e ikaika ai ka ke kahuna lapaauhana ana i ka mai, a i mea hoi e maopopo ai, alaila, e hoailona mua ke kahuna i kahailona ana e manao ai e hailona. A ina ua ku i ka aa o ke kahuna lapaau e hana ika mai, alaila e hana no. A ina ua ku ka hailona i ka hiki ole ke hana i ka mai, alaila,e olelo auanei ke kahuna lapaau i ka mai, me ka i aku, “Aole oe e ola ia’u, imi houia ua kahuna hou, ina i ku iho nei i ka’u hailona, alaila, aa wau e hana ia oe.” | ||
On the other hand, if a medical man had been called upon to visit a patient, and thecaller arrived while the medical man or other person was cooking food: or if the medicalman was present at the time the oven was being prepared, or heating; then the medicalman would remark, after he had been apprised of the nature of the complaint by thecaller: “Yes, sick indeed! I cannot cure him, I’m afraid. If you had not spoken untilafter the oven was covered there would be no danger; while you were talking of thepatient I was firing the oven, therefore he will surely die.” This was the secondof the special disclosures given to medical men. | A ina hoi ua kii ia aku kekahi kahuna no ka mai, a ina i hiki aku ka mea kii kahuna,a e kahumu mai ana ke kahuna, a i ole o kekahi mea e ae paha, a ina e noho ana kekahuna i ka manawa e kukulu ana ka umu, a i ole, e hoa ia ana paha, alaila, e oleloauanei ke kahuna lapaau, mahope iho o ka hai ia ana aku o ka mai ia ia e ka mea kiikahuna, “Ae! mai io!! Aole no e ola ia’u, ua hopo ae la wau. Ina i olelo ole mai neioe a pau ka umu i ke kauwewe, alaila, aole e pilikia. Olelo mai nei oe i ka mai, ehoaa aku ana wau i ka umu, nolaila e make io ana no.” O keia ka lua o ka hoailonakuwaho a na kahuna lapaau. | ||
Should these special signs be had at home, other signs would be met with on the way.As the danger was seen at home through special signs, so would the danger on roadbe conveyed through exceptional signs. | A ina i loaa keia mau hoailona kuwaho i ka hale, e loaa no auanei na hoailona kuwahoe ae ma ke alanui i ka hele ana. E like me ka ike ia ana o ka pilikia ma ka hale mamulio na hoailona kuwaho, pela no auanei e loaa ai ka pilikia i na hoailona kuwaho make alanui. | ||
20. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATING TO MEDICAL MEN. | 20. NA HOAILONA MAA O KA OIHANA KAHUNA E PILI ANA I NA KAHUNA LAPAAU. | ||
In the foregoing section special omens were shown, but not all. In this section customarysigns will be given in full. Many and numerous were the customary signs relating tothe priesthood, and in those signs were indicated right and wrong, danger, fortuneand need.[[90]] Of a canoe dream. This was one of the unfavorable signs relating to the subject ofhealing by some people. If a medical man thought of going to treat a patient, if hehad been called upon on the previous day and had resolved to go and heal the personfor whom he was called, if he had a dream the night before in which he saw a canoe,the medical man would say: “It is not proper for me to go, because there was an unfavorabledream in the night.” This was a customary sign among this people from ancient timesto the present day, and it is not known when these signs will pass away in the future. | Ma ka mokuna maluna ae ua hoike ia kekahi mau hoailona kuwaho, aka, aole i pau; makeia mokuna e hoike pau ai, na hoailona mau. He nui a lehulehu na hoailona mau e piliana i ka oihana kahuna, aia i loko o ia mau hoailona ka pono a me ka hewa, [[91]]ka pilikia, ka loaa a me ka nele. O ka moe waa. O keia kekahi o na hoailona o ka maikaiole, i ke kulana lapaau a kekahi poe e ae. Ina i manao kekahi kahuna lapaau e helee lapaau no kekahi mai, ina nae ua kii ia mai paha i kekahi la e ae. A manao ua kahunanei e hele e lapaau i ka mai i kii ia mai ai, a ina e loaa ka moe uhane i ka po iho,a he moe waa nae ka mea i loaa i ka po, alaila, e olelo auanei ke kahuna. “Aole epono ke hele no ka mea, he moe waa ko ka po.” O keia hoailona, he hoailona maa maukeia a puni keia lahui mai kinohi mai a hiki i keia manawa. Aole i ike ia ka manawae pau ai keia mau hoailona ma keia hope aku. | ||
This omen did not pertain to the office of healing only, but also to other callingsof the people. It pertained to the offices of a medical man, to agriculture, to fishing,and other like vocations, for, if a man had intended on a previous day to go fishing,with the hope of catching some fish, and had made all his preparations for so doing,and dreamt the night before an unfavorable dream, then the person who made such preparationsfor fishing could not go, because there was an unfavorable dream in the night. Sowould a person who had hoped to gain personal benefit through some vocation, if hehad a canoe dream after meditating on his expected gain, then he would not succeedin his intentions. | Aole keia hoailona i pili wale no ka oihana lapaau, aka, ua pili no kekahi mau oihanae ae e pili ana i ke kanaka. Ua pili i ka oihana kahuna lapaau, ka oihana mahiai,ka oihana lawaia, a me na oihana like e ae e pili ana i keia mau oihana. No ka mea,ina e manao mua ke kanaka i kekahi la okoa e hele i ka lawaia me ka manao e loaa maina ia, a ua makaukau mua paha no na lako e lawaia ai, a ina e loaa ka moe waa i kapo iho, alaila, aole e hiki i ua mea nei i hoomakaukau no ka lawaia ke hele, no kamea, he moe waa ko ka po. Pela no ke kanaka e manao ana no kekahi oihana paahana,e manao ana e loaa ia ia kekahi pomaikai nona, a ina he moe waa ka mea i loaa ia iamahope iho o kona manao ana ia mea, alaila, aole no oia e hiki no kana mea i manaoai e loaa he pomaikai nona. | ||
21. ANOTHER INTERPRETATION OF A CANOE DREAM. | 21. KEKAHI ANO O KA MOEWAA. | ||
Supposing that a person was occupied in pleasant reflections without any thought ofbeing unduly arrested, but such person was suspected of being a criminal or an offender,and as such was sent for and brought before the king, or landlord perhaps, if he hada canoe dream the night before being brought before the king, then such person suspectedof being a criminal or offender would say: “I will not be in danger, because a canoedream was had in the night, for death lurks in the day, but the night contradictsit.” | Ina e noho ana kekahi me ka manao maikai wale no, me kona ike ole i kona mea e hoopaawale ia mai ai. Aka, ua manao wale ia aku ua kanaka la he pio a lawe hala paha, ama ia ano, ua kii ia aku oia ma kona ano lawehala, a lawe ia i mua o ke alii, a hakuaina paha. A ina ua loaa ia ia ka moe waa i ka po iho, mamua o kona lawe ia ana imua o ke alii. Alaila, e olelo auanei ua mea la i manao ia he pio, a lawehala paha,“Aole au e pilikia ana, no ka mea, he moe waa ko ka po; no ke mea, he make ko ke ao,a ke hoole mai nei ka po.” | ||
Supposing a person was sometimes meditating, with hopes only, that he had great lawfulprivileges, thinking that he would not be condemned for the offense that he was complainedof before the king, or judge perhaps, and he had a canoe dream in the night, thenthe favor would not be obtained by him before the place of judgment. And if theseomens were first revealed to such a person, other signs of a like nature would alsobe noticed. | Ina paha e noho ana kekahi mea a he manaolana wale no kona i kekahi manawa he pononui kona, me ka manao ana, aole oia e hoahewa ia no ka hewa ona i hoopii ia ai i muao kekahi alii, a lunakanawai paha. Aka, ina he moe waa ka mea i loaa ia ia i ka po,alaila, aole no e loaa ana ka pono nona i mua o kahi nana e hoahewa mai. A ina hoiua ike mua ia keia mau hoailona i kekahi mea, pela no e pili mai na hoailona e aee like ana ma keia ano. | ||
22. ANOTHER VERSION OF A CANOE DREAM. | 22. KA HOAKAKA ANA I KEKAHI ANO O KA MOE WAA. | ||
Canoe dream means a canoe as seen in a dream. If a canoe was seen in a dream and oneactually boarded it; or if one saw a canoe coming toward or going from him; or a canoeon dry land, all are related to the canoe dream. Canoe dreams are of two divisions,favorable and unfavorable. (The unfavorable division of the canoe dream has alreadybeen explained.) The persons, however, who were accustomed to this omen of the officeof healing did not altogether agree upon its interpretation. To some a canoe dreamwas auspicious and beneficial, providing it related to property. | O ke ano o ka moe waa, he waa no ia i ike ia ma ka moe uhane. Ina he waa ua ike iama ka moe uhane ana, ina ua ee maoli i luna o ka waa, ina ua ike aku he waa e holomai ana, a e holo aku ana, a he waa e kau ana i ka maloo, ua pili no ia i ka moe waa.Elua no mahele ana o ka moe waa, he moe waa waiwai, a he moe waa waiwai ole. (Ua hoakakamua ia nae ke ano o ka waiwai ole o ka moe waa.) Aole nae he like loa ka manao o nakanaka maa ma keia hoailona o ka oihana kahuna. I ke kulana o kekahi poe, he maikaino ka moe waa, a he waiwai no, ke ku nae ia moe waa i ka waiwai. | ||
23. A FAVORABLE CANOE DREAM. | 23. KEKAHI MOE WAA WAIWAI. | ||
If in a sleep a canoe dream occurred and the actual hand lifting and launching ofa canoe or canoes from land into the sea and loading it with freight until it wasfilled took [[92]]place, then the person having such a dream would obtain some gain. This benefit fromthe canoe dream did not, however, occur except to him who was accustomed to it. Itis the same with all other signs spoken of in this history on the omens of the priesthood.In the observance of the canoe dream the people did not all agree on its interpretation,some believing in one thing and some in another. But to those who were familiar withit, the occurrence of a canoe dream resulted in the non-fulfillment of the thingsgreatly desired. | Ina i loaa kekahi moe waa i loko o ka moeuhane ana, ina, ua hapai maoli na lima ika waa, a mau waa paha mai ka aina aku a lana i loko o ke kai, a hooili i ka [[93]]ukana a komo ka waa, alaila o ka mea nana ka moeuhane, e loaa ana no ia ia ka pomaikai.Aole no e pili wale ana ka pomaikai ma keia moe waa ke ole e maa kekahi no keia moeuhane. Pela no i na ano hoailona a pau i olelo ia i loko o keia moolelo no na hoailonao ka oihana kahuna. I loko o ka malama ana o kekahi poe i ka moe waa, aole no i likeko lakou mau loina, ua kaawale ka kekahi a kaawale ka kekahi poe. Aka o ka mea maui kekahi poe, o ka loaa ana o ka moe waa ma ka moe uhane ana i ka po, he nele ka hopeo na mea i manao nui ia. | ||
24. AN ADVERSE SIGN IN THE PRIESTHOOD. | 24. KEKAHI HOAILONA NELE O KA OIHANA KAHUNA. | ||
Crossing the hands in the back was one of the signs of adversity in the things thata person greatly desired for his benefit and prosperity. If a person intended to goto a place with the hope of obtaining that which he had greatly longed for, if hemet this sign on the road then he had reason to doubt the propriety of journeyingon, and that he had better return. If, however, he should meet this sign twice onhis way, then his thought about adversity vanished, the fulfillment of the wish onlyremained, with no reason for doubt and returning back to the house. Crossing the handsin the back was a recognized omen by the priesthood, from the earliest days to thepresent time. | No ka Opeakua. O keia kekahi o na hoailona no ka nele ma ka mea a ke kanaka e noonoonui ai no kona pono, a me ka pomaikai. Ina e manao ana ke kanaka e hele i kana wahii manaolana ai e hele, me ka manao e loaa kana mea i manao nui ai, aka, ina e loaakeia hoailona ia ia ma ke alanui, alaila, ua loaa kona kumu kanalua no ka hele ana,o ka hoi wale no kona pono. A ina hoi ua palua mai ka opeakua mua ana ma kona hele ana, ma ke alanui, alaila uapau kona manao no ka nele; o ka loaa wale no ka manao i koe, aole kumu kanalua e hoihou ai i ka hale. O ka opeakua. (Oia no ka opea ana o ke kanaka i kona mau lima make kua, he opeakua ia.) He hoailona mau keia o ka oihana kahuna mai kinohi mai o keialahui a hiki mai i keia manawa. | ||
25. OF CROSSING THE HANDS IN THE BACK. | 25. NO KA OPEAKUA. | ||
If a medical man met one with hands crossed in the back while he was on the way inthe interest of his profession, he would say: “I can not cure the patient.” Doubtwould then come in, resulting in his returning home. If he continued on to the patient’shouse, then he would not treat him; the only thing for him to do was to tell the patient“I cannot treat you.” | Ina e loaa ka opeakua i kekahi kahuna lapaau ma ka hele ana i kana oihana, alaila,e olelo auanei ke kahuna, “Aole e ola ia’u ka mai;” alaila o ke kanalua iho la noia, o ka hoi wale no ka pono. A ina i manao e hele i kahi o ka mai, alaila, aole ake kahuna lapaau aku. Eia wale no kana, o ka olelo aku i ka mai, “Aole e hana.” | ||
Supposing that a medical man knew of a complaint, one that he knew could be cured,being within the range of his possible cures, and if some one was sent to obtain themedicine for the sick by order of the medical man, and while on his errand shouldmeet a man on the road with his hands crossed behind his back, the messenger wouldsay: “I can not go to get the medicine.” If he met that bad omen, yet with that knowledge,went to get the medicine, when he returned, he would not hide the incident experiencedbut would reveal it to the priest. When the priest heard of this adversity he wouldremark: “The complaint will not be remedied by the medicine; the ailment is differentand the medicine is different.” | Ina paha ua ike ke kahuna lapaau no kekahi mai, a he mai e ola ana ma kana ike ana,a ua ku hoi i na kulana mai a ia kahuna; a ina i kena ia kekahi e kii i laau no kamai mamuli o ke kauoha a ke kahuna. A i ke kii ana i ka laau, a ina e loaa ia ia kekanaka ma ke alanui e opeakua mai ana, alaila, e olelo auanei ua mea kii laau la,“Aole e hiki ia’u ke kii i ka laau.” A ina i ike ka mea kii laau i keia hewa, a meiaike no, kii no i laau. A i kona hoi ana, aole e hiki ia ia ke huna no keia hewa anai ike ai, aka, e hai aku no ua mea kii laau la i ke kahuna. Aia a lohe ua kahuna lai keia hewa, alaila, e olelo auanei ke kahuna. “Aole i ku ke kulana mai i ke kulanalaau, he okoa ke kulana mai, a he okoa ke kulana laau.” | ||
26. ANOTHER INTERPRETATION OF CROSSING THE HANDS. | 26. KEKAHI ANO O KA OPEAKUA. | ||
Crossing the hands behind the back is of two kinds; the crossing of the hands by someother person seen on the road, and the crossing of the hands by a person himself whilewalking; these both have the same meaning in their interpretation. | Elua no ano o ka opeakua. O ka opeakua e pili ana i kekahi kanaka e aku ma ka ikeaku i ke alanui, a o ka opeakua o ke kanaka ia ia iho ma kona hele ana, ua like noko laua kulana ma ka hoakaka ana. | ||
OF A PERSON CROSSING THE HANDS TO HIMSELF. | KA OPEAKUA O KE KANAKA NONA IHO. | ||
The crossing of the hands shown here is not quite similar to those already mentioned.The interpretations of the omens were alike in some things and different in [[94]]others. There were, however, two particular circumstances to which this crossing ofthe hands applied; it appertained either to privation, or to the affliction of theperson crossing the hands. The adepts and those accustomed to the knowledge of thepriesthood express their interpretations as follows: If a person was walking along,and while doing so on the road crossed his hands behind his back without a reasonfor so doing, then the priest of the order of priesthood would say: “You will be foundguilty for the offense that you were complained of, because there was no cause foryour crossing your hands behind your back.” If a person had hopes to himself thathe would be exonerated before a court which made the complaint, or by any man, andif the crossing of the hands happened through himself while on his way, then vindicationwould not be obtained by him, because the omen stood for condemnation. | Aole i like loa ke ano o keia opeakua, me ka opeakua i olelo mua ia. O ka nana [[95]]ana nae i na ouli, ua like ma kekahi mau mea, aole like ma kekahi mau mea. Elua naeano o ka pili ana o keia opeakua; o ka pili i ka nele i ka pomaikai, a o ka pili ika pilikia o ka mea nona ka opeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ikeo ka oihanakahuna penei: Ina e hele ana kekahi kanaka ma kona hele ana ma ke alanuia opeakua wale iho, me ke kumu ole o ia opeakua ana, alaila, e olelo auanei ke kahunao ka oihanakahuna, “E pilikia ana oe no kou hewa, ina he hewa kou mea e hoopii iaai, no ka mea, aole he kumu o kou opeakua ana.” Ina e manaolana wale ana no kekahiia ia e pono ana oia i mua o ka aha nana i hoopii, a i ole, e kekahi kanaka paha;a i loaa ka opeakua nona ponoi iho ma kona hele ana, alaila, aole no e loaa ka hoaponoianona, no ka mea, ua ku i ka hoailona e hoahewaia ai oia. | ||
ANOTHER FORM OF CROSSING THE HANDS. | KEKAHI ANO O KA OPEAKUA. | ||
If a person was climbing a precipice and had reached a great height, if he crossedhis hands at that time, then the act did not appertain to the omens of the priesthood,being simply the result of fatigue in climbing; and if an old man or old woman wasseen crossing the hands, old age was accounted as the cause of such act. It was notapplicable to the signs of the order of priesthood. If the person who crossed thehands happened to be a sickly person, the act was due to his weak condition, and didnot apply to the signs of the order of priesthood. It is the same with other thingsof like nature. | Ina no e pii ana kekahi kanaka i ka pali a ua oi na mile a emi mai paha ka pii anai ka pali, a ina e opeakua oia ia wa, alaila, aole i pili ia opeakua ma ka hoailona o ka oihanakahuna, ua pilino ia opeakua no kona maluhiluhi i ka pali. A ina he elemakule a luahine paha ka mea i ikeia e opeakua ana nona iho, alaila, no kona elemakule a me kona luahine no ia opeakua ana. Aole ia e pili ia opeakua ma ka hoailona o ka oihana kahuna. Aina no he mea maimai ka mea i opeakua alaila no kona maimai no ia opeakua ana, aolee pili ia no ko ka oihanakahuna hoailona. Pela no i na mea like a pau. | ||
27. OF A ONE-EYED PERSON. | 27. NO KA MAKAPAA. | ||
This was a knowledge of customary signs relating to the priesthood, the principlesand interpretations are the same as the former signs. For if a person thought thathe had a profit, a great privilege perhaps for himself, by traveling, or else in someway he had reason to hope, if he met a one-eyed man on the road while thus going,the priest would remark: “It is impossible for him to go where he had hoped; no greatprofit would be obtained by him, because he met a one-eyed man.” If a second one-eyed manwas encountered on the road, or more perhaps, then the augury of adversity would notapply in that case, because the end of want had passed by; ill luck had vanished.As the signs were related to all profitable callings so was this knowledge relatedto the signs of the order of the priesthood. | O keia kekahi oihana ike o na hoailona maa e pili ana i ka oihana kahuna, ua likena loina a me na wehewehe ana me na hoailona mua. No ka mea, ina i manao kekahi kanakahe pomaikai kona ma ka hele ana, a he pono nui paha nona, a i ole, ua manaolana waleaku ma kekahi ano e ae paha. A ina e loaa ia ia kekahi kanaka makapaa ma ke alanuima ia hele ana, alaila e olelo auanei ke kahuna, “Aole e hiki ke hele ma kahi i manaolanaai, aole e loaa he pomaikai nui nona, no ka mea, ua halawai me ka makapaa.” A inai palua ka loaa ana o ka makapaa ma ke alanui, a oi aku paha, alaila, aole e pilika hoailona no ka nele ma ia ano, no ka mea, ua hala ka palena o ka nele, ua pau kapaoa. E like me ka pili ana o na hoailona i na oihana loaa a pau, pela no e pili aikeia oihana ike ia mau oihana hoailona o ka oihana kahuna. | ||
28. CALLING FROM BEHIND. | 28. NO KE KAHEA KUAIA. | ||
This also was a recognized omen of the order of the priesthood relating to unfavorableand other signs as set forth in former numbers. If a person had very great hopes thathe would derive a great benefit by traveling as he had already planned, and if hewas called by some person from behind, then the priest would say: “It is unfavorable,and no benefit will be obtained, because of the call from behind.” If a person wasgoing where he thought he would obtain a blessing or a great benefit, if he was notcalled from behind, his trip was considered well and beneficial.[[96]] | O keia kekahi hoailona ike o ka oihanakahuna e pili ana i ka moewaa a me na hoailonae ae i hoakakaia ma na helu mua. Ina he manaolana nui loa ko kekahi kanaka he pononui kona ma kona hele ana e like me kana mea i noonoo mua ai, a ina i kaheaia maie kekahi mahope, alaila, e olelo auanei ke kahuna, “O ka moewaa iho la no ia, aolee loaa ke hele, no ka mea, ua kahea ia mahope.” Ina e hele ana kekahi ma kahi anai manao ai, he pomaikai, a he pono nui kona, a ina aole oia e kahea ia mahope maialaila, ua maikai ia hele ana, a waiwai no hoi.[[97]] | ||
PRECAUTIONS AGAINST BEING CALLED FROM BEHIND. | KA MEA E PONO AI O KA HELE ANA I OLE E KAHEA KUAIA. | ||
On starting to make his intended trip, with the hope of obtaining a great blessinghe should first plan with care to prevent his being called from behind. He shoulddo thus: When he starts forth he should be very careful of those whom he saw, if theywere old acquaintances. Then he must first come up to those he met and tell them hisdestination, and all else pertaining to him or them; and on leaving, first bid themfarewell, and depart. That was the only way to prevent a call from behind. But ifcalled back by those he first met then it was indeed an unlucky trip. | I ka hoomaka ana o kekahi e hele i kana wahi i manao ai e hele, no ka manao ana hepono nui a pomaikai hoi kona ma ia hele ana e noonoo mua oia mamua o kona hele i oleoia e kahea ia mai mahope, me ka makaala no hoi. Penei oia e hana ai: Aia a hoomakaaku oia e hale, e makaala loa oia i ka poe ana e ike aku ai, ina nae he poe ua launamua, alaila, e hookokoke mua aku oia i ka poe ana e halawai aku ai, me ka hai akui kana wahi e hele ai, a me na mea a pau e pili ana ia ia, a ia lakou paha; a manaoe haalele ia lakou, e aloha mua aku, alaila hele, pela wale no e pono ai ke hana iole e kahea ia mahope. Aka, ina no i hea houia e ua poe la ana i halawai mua ai, alaila,he huakai paoa no ia. | ||
29. OF MEETING A HUNCHBACK. | 29. KA HALAWAI ANA ME KE KUAPUU. | ||
Meeting a hunchback on the road was one of the omens of the priesthood indicatingdestitution and want. If a person was going to where he expected to obtain a greatblessing or a benefit, if he met a hunchback on that trip the priest would say: “Thisis a most unfortunate trip; better return; nothing will be gained by going on becausean unlucky hunchback was in the road.” The hunchback met with on such a trip was calleda hahailua hunchback. But should two or more hunchbacks be encountered by a person on such tripsthen the unlucky spell ceased. To some, however, the spell continued; all those whoobserved the auguries of this nature did not exactly agree. | O ka halawai ana me ke kuapuu ma ke alanui, oia kekahi hoailona o ka oihanakahunano ka paoa (nele). Ina e hele ana kekahi ma kahi ana i manao ai he pono nui, a hepomaikai hoi, a ina e halawai me ke kuapuu ma ia hele ana, alaila, e olelo auaneike kahuna: “He huakai paoa loa keia, e pono ke hoi, aole loaa ke hele, no ka mea,he moewaa (kuapuu) ko ke alanui.” A o ke kuapuu i loaa ma ia hele ana, ua kapaia;“he kuapuu hahailua.” Aka ina paha he elua a oi aku na kuapuu i halawai me kekahikanaka ma ia hele ana, alaila, ua pau ka paoa. I kekahi poe nae, a i kekahi poe, emau ana no ka paoa. Aole no he like loa o na kanaka malama i na hoailona ike o keiaano. | ||
30. OF STANDING AKIMBO. | 30. NO KA HOOKUAKII ANA | ||
This sign of standing akimbo was the resting of the two hands on hips on the rightand left side of a person. If one in this position was seen by a person going outin the road for what he hoped to obtain, then ill luck would be the result. This signdid not only apply to a journey but it also applied to gambling crowds, as follows:If there was a gambling contest, such as stone-hiding, stick-throwing, or bowling,if one was found standing akimbo the anger of the promoters of the gambling concoursewould immediately be aroused and he would be driven away, because the ill luck (losses)by such act would fall upon the owners of the gambling joint. | O keia hoailona he kuakii oia no ke kalele ana o na lima elua ma ka puhaka, ma kaaoao akau a me ka aoao hema o ke kanaka. Ina ua ikeia keia hoailona ma ka hele anama ke alanui no kana mea i manaolana ai, alaila o ka paoa no ka hope. Aole nae i piliwale no keia hoailona no ka huakai hele, aka ua pili no no ka aha lealea pili waiwaikekahi e like me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha, pahee,a olohu paha. Ina ua ike ia kekahi mea e hookuakii ana, alaila, e huhu koke auaneika poe nana ka aha pili waiwai, a o ke kipaku koke no ia; no ka mea, e ili mai auaneika paoa (nele) oia hookuakii ana maluna o ka poe nana ka aha pili waiwai. | ||
31. GOING FORWARD AND THEN TURNING BACK. | 31. NO KA HELE ANA I MUA A HOI HOU I HOPE. | ||
If a person thought of going to a place where he had intended to go with the hopeof obtaining a benefit or a blessing on that trip, and after passing some fathomsor a mile perhaps, if he turned back for something forgotten, or some idea or otherreason, then he could not obtain what he had hoped for. This was one of the omensof the order of priesthood among this people from the earliest days to the present. | Ina i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao ana e loaa kapomaikai a me kona pono ma ia manao ana e hele; a i ka hoomaka ana e hele a hala kekahimau anana a mile paha, a ina e hoi hou i hope, no kekahi mea poina paha; a manao ikoe paha, a ma kekahi ano e ae paha; alaila, aole no e loaa ana kana mea i manaolanaai mamua. O keia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui maikinohi mai a hiki i keia manawa. | ||
32. STUBBING ONE’S TOES. | 32. NO KE KUIA O KA WAWAE. | ||
This was one of the principal signs of all the recognized omens of the order of priesthood,and a common occurrence, for if a person thought to go where he had intended, andif his toes struck [something] while walking, all that he had greatly desired wouldnot be fulfilled. The interpretations in this are similar to former signs in thisrecord.[[98]] | O keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a he hoailonamaa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i manao ai e hele, a inai kuia kona wawae ma ia hele ana, alaila, o na mea a pau ana i manaolana nui ai eloaa, aole no e hookoia ana, ua like no na wehewehe ana o keia me ko na hoailona muama keia moolelo.[[99]] | ||
OF INFLAMED EYES. | NO KA MAKOLE. | ||
This was one of the signs which had similar interpretation with that of a hunchbackand the one-eyed. For if a person met another who had running sore eyes, no good orbenefit would be obtained if the former was bent on his own benefits and blessings.All the blemishes of a person like this sign, were regular auguries of the order ofpriesthood. | O keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka makapaa. Noka mea, ina e halawai ana ka mea e hele ana me ka kanaka makole, aole no he pono ahe pomaikai e loaa i kekahi ma ia hele ana, ina o ka pomaikai a me kona pono kanai manao ai. O na ano kina a pau o ke kanaka e like ana me keia hoailona, he hoailonamau no ia no ka oihanakahuna. | ||
OF A DEFORMED FOOT. | NO KA WAWAE KUKUE. | ||
The interpretation of this was the same as the sore-eyed. If a person with a deformedfoot was met with on the road it was a sign of failure, according to the order ofpriesthood. | Ua like pu ka wehewehe ana o keia hoailona me ka makole. Ina ua halawai mai ke kukuema ke alanui, alaila, he hoailona no ia no ka nele e pili ana i ka oihanakahuna. | ||
33. OF THE RAINBOW AND THE RAIN. | 33. NO KE ANUENUE A ME KA UA. | ||
These are regular symbols of the order of priesthood indicating destitution and prosperity,privileges and blessings; for to some these were customary signs of want, while toothers they were recognized omens of blessing. | O keia mau hoailona mau keia o ka oihanakahuna, e pili ana i ka nele, a me ka loaa,i ka pono a me ka pomaikai, no ka mea, i ka mea maa o kekahi poe, he hoailona no kanele keia mau hoailona, a ma ke kulana hoi a kekahi poe, he hoailona no ka pomaikai. | ||
Supposing that a person or persons were brought as criminals or offenders, and thereforehe or they expected that they would be condemned for the complaint preferred againstthem, but while on the way they encountered a shower of rain, or saw a rainbow, greathopes would come upon the captive that condemnation would not fall on him or them.On the other hand, if the person supposed to be a criminal or offender had hopes onlythat he had a good claim and right, and that he would not be condemned by the courtthat had ordered him up, if he met a shower of rain, or a rainbow, then he could notexpect to obtain favorable results on such trip, nor would he be benefited, becausethe adverse symbols of the order of priesthood were before him hindering his claim. | Ina ua kiiia mai kekahi kanaka a mau kanaka paha, no ka mea i manaoia ua pio a ualawe hala paha. Alaila a no ia mea, ina ua manaolana ke pio a lawehala paha, e hoahewaia ana ia a o lakou paha, ma ia mea i hoopii wale ia aku ai. A i ka hele ana, a halawaime ka ua ma ke alanui, a i ole he anuenue paha, alaila e manaolana nui auanei ke pioaole e ili mai ana ia hoahewa ia maluna ona, a o lakou paha. Aka hoi, ina he manaolanawale no ko kekahi kanaka i manaoia he pio a he lawehala paha, me ka manao he pononui kona a he pomaikai paha, a e hoahewa oleia ana paha i mua o ka Aha nana i kauoha;a ina i loaa i ka ua mamua mai, a he anuenue paha, alaila, aole e manaoia ana, hepono nui kona ma ia hele ana, aole no hoi he pomaikai, no ka mea, aia i mua ona kahoailona o ka oihanakahuna nana e keakea i kona pono. | ||
34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN. | 34. KEKAHI ANO O KE ANUENUE A ME KA UA. | ||
From the viewpoint of some medicine-men rain and rainbows were auspicious, for, saidone of the medical priests, “rain is a good thing.” If a medical priest was calledupon to visit a person, and it was raining at the time the patient was being talkedabout, it was well, and the medical priest promptly showed a willingness to go andadminister [to the sick] with a confidence that the patient would recover. There werea few priests, however, who believed in such interpretation of the omens of the orderof priesthood; but in reference to the patient, and the cure, in the opinion of somemedical priests, rain was unfavorable to such complaint as herein mentioned. | Ma na kulana o kekahi poe kahuna lapaau, he mea maikai ka ua a me ke anuenue, no kamea, wahi a kekahi o na kahuna lapaau, “he mea maikai ka ua.” Ina i kiiia mai kekahikahuna no kekahi mai, ina he ua i ka manawa e kamailio ia ana ka olelo no ka mai,alaila ua maikai, o ka aa koke no ia o ke kahuna lapaau e hele e hana, me ka manaoo ke kahuna e ola ana no ia mai. He kakaikahi nae o ia poe kahuna ma ia ano o ia hoailonao ka oihanakahuna. Aka, o ka mea mau i ke kulana mai, a kulana laau a kekahi poe kahunalapaau, he mea hewa ka ua, no ke kulana mai e like me keia. | ||
If a medical priest was called upon to visit a patient who was not weak, and it shouldrain while the conversation in reference to the sick person was in progress, the priestwould say: “The patient will not recover; go back and mourn; it is better to seekone who can effect a cure, for, the rains indicate tears, interpreting a mourningfor the patient.” Those who were accustomed to this augury of the order of priesthoodwould not call upon a medical priest if they encountered a shower of rain on the way,nor would they send for the remedies if they were in the house when the rains fell. | Ina ua kiiia mai kekahi kahuna lapaau no kekahi mai, aole nae he nawaliwali, a inai ua ia i ka manawa e kamailio ia ana no ka mai, alaila e olelo auanei ke kahuna lapaau:“Aole e ola ka mai, o hoi a uwe iho, pono ke imi aku i mea nana e hana; no ka mea,o ka ua, o ka waimaka no ia, he mea e hoike ana i ka uwe aku no ka mai.” A ina noo ka poe i maa ma keia hoailona o ka oihanakahuna, aole no e hiki ke kiiia ke kahunake halawai ma ke alanui me ka ua, aole no hoi e hiki ke kii i ua kahuna nei ke loaai ka ua ma ka hale. | ||
Of the rain. This was an omen much more favorable than some others. This was the waya medical priest would answer a call to visit a patient: “You go back; I [[100]]will come tomorrow. If it rains tonight, there is indeed a complaint and I will comein the morning; if it does not rain tonight I will not come.” Thus one medical priestwould say providing it was calm at the time that he was talking before instructingthe messenger. Another medical priest would reply, if it was raining at the time thathe was called upon to visit a patient: “You go back; tomorrow I will come. If a calmprevails throughout this night without rain then I will come; if the rain continuestill morning I will not come.” Such would be the reply of some priests before visitingand seeing, or treating the patient. | O ka ua. He hoailona maikai loa keia i oi aku mamua o kekahi mau hoailona e ae. Peneie olelo ai kekahi kahuna lapaau i kona manawa e kiiia mai ai e hele e lapaau no kekahimai: “E hoi oe, apopo wau hele aku. Ina i haule ia e ka ua i keia po, [[101]]alaila ua mai, kakahiaka wau hele aku. A ina i loohia ole e ka ua i keia po, aolewau e hiki aku.” Pela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no iamanawa ana e kamailio la, mamua o kana kauoha ana i ka mea kii kahuna. A penei e olelo ai kekahi kahuna lapaau, ina he ua ka manawa i kiiia aku ai e lapaauno kekahi mai: “E hoi oe, apopo wau hele aku, ina i loaa ka malie i keia po a ao,aole e loohia e ka ua, alaila hele aku wau, a ina he mau no ka ua a ao, aole wau ehiki aku.” Pela e olelo ai kekahi mau kahuna mamua o kona hele ana e nana i ka mai,a e hana paha. | ||
Of the signs relating to the order of priesthood, the opinions of the priests didnot quite agree; some were of one, and some of another opinion. Just as one was familiarwith one sign so was another familiar with another sign. | Ma na hoailona e pili ana i ka oihana kahuna, aole he like loa o ka manao o na kahunama ia ano, okoa, a okoa ka kekahi; e like me ka hoailona i maa i kekahi, pela no kekahie maa ai i na hoailona i maa ia ia. | ||
OF THE RAINBOW. | NO KE ANUENUE. | ||
The rainbow was sometimes called “makole.”[22] The views of the priests on this omen of the priesthood did not coincide; in thejudgment of some the rainbow was an auspicious sign if it stood in a favorable position,while in the opinion of others it was unfavorable if it did not meet the occasion. | Ua kapaia ke anuenue i kekahi manawa he “makole.” Aole he like loa o ka ike a na kahunama keia hoailona o ka oihana kahuna. Ma ke kulana ike a kekahi poe kahuna, “he maikaike anuenue”, ke ku mai i kahi e maikai ai, a ma ke kulana ike hoi a kekahi poe “he maikai ole”,ke ku no hoi i ke kulana e maikai ole ai. | ||
This is the reply a medical priest would make if called upon to come and ministerunto a patient: “I will not come today, but you go home and watch this night; if themakole (rainbow) appears tonight or in the morning then I will not come; but if the nightbe clear until daylight, then it is well and I will surely come.” Another priest wouldsay this regarding the rainbow: “As you are going to watch this evening; if the rainbowappears I will come to minister unto the sick because it accords with my course ofhealing, but if the rainbow arches not till the night is over, then my method is rejected.”Therefore all auguries of the priesthood mentioned in this account were either forgood or evil and such like. | A penei i olelo ai kekahi kahuna lapaau, ke kiiia mai e hele e lapaau no kekahi mai:“Aole wau e hiki aku i keia la, e hoi nae oe, a nana mai i keia po. Ina i ku ka makolei keia po, a i ole i ke kakahiaka paha, alaila aole wau e hiki aku, aka, i laelaewale keia po a ao, alaila, ua maikai, o ko’u hele aku ka hoi ia.” A penei hoi e oleloai kekahi kahuna no ke anuenue. “Ke hoi la oe, a nana mai i keia ahiahi, i pio anuaneike anuenue, alaila hele aku wau e hana i ka mai, no ka mea, ua ku i ka’u kulana lapaau.Aka hoi i pio ole ke anuenue a ao wale keia po, alaila ua hooleia ka’u hana.” Nolaila,o na hoailona a pau o ka oihanakahuna i oleloia i loko o keia moolelo, he maikai,a he ino, a pela aku. | ||
35. OF THE EXCREMENTS. | 35. NO KA HANALEPO ANA. | ||
This was one of the auguries which opposed benefits or blessings; right or wrong,the serf or the free; life or death, according to the conceptions of some who wereendowed with the priesthood. Thus: If a priest was called to visit a patient, or forsome other purpose; and while on the way to the patient if he came across this sign,he could not go to minister unto any patient, because this augury of the priesthoodstood forth. But if one supposed that he had a good claim, or a benefit at some place,thinking that he would receive a blessing or a benefit at such place as he had hoped,and while on the way he came across this sign, then it would be plain to him thathis expectations would not be realized, because he had already met with that whichwould hinder his progress. This, however, did not apply to a person expecting to receivethat which he hoped for in another island, or different district, but to the neighboringplaces only. | O keia kekahi o na hoailona nana e hoole mai ka pono a me ka pomaikai, ka hewa a meka pono, ke pio a me ka lanakila, ka make a me ke ola, mamuli o ka ike a kekahi poeo ka oihana kahuna. Penei: Ina paha ua kiiia mai ke kahuna no kekahi mai, a i ole,no kekahi ano e ae. Aia a hele aku ke kahuna no ka mai, a i halawai oia me keia hoailona,alaila, aole e hiki ia ia ke hele no ka lapaau i kekahi mai, no ka mea, ua ku keiahoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he pono nui kona, a he pomaikaipaha ma kahi e, me ka manao ana he pono, a he pomaikai e loaa mai ana ia ma kahi anai manao ai e loaa; a i kona hele ana a ma ke alanui loaa ia ia keia hoailona, alailae maopopo auanei ia ia, aole e hookoia ana kona manaolana, no ka mea, ua loaa muaia ia ka mea nana e keakea i kona hele ana. Aole nae e pili keia no ka mea e manaoana e loaa ma kahi e no ka mokupuni kaawale aku, a apana e paha; aka ua pili no nokahi kokoke. | ||
If one had been brought to account for transgression, and he felt that he would becondemned before the king or court, and if, while on the way he labored with excrementthen he knew that he would not be found guilty. On the other hand, if a person whoalways [[102]]had a favorable impression of himself and was confident that his innocence would beestablished before the king or court, and should labor with excrement while on theway, he would not obtain his claim. In the opinion of some, however, this was a favorablesign; as some of the auguries heretofore shown were favorable so was this one. | A ina hoi ua kiiia mai kekahi no kona hewa, a e manaolana mau ana oia e hewa ana imua o ke alii a me ka aha paha; a ina i ka hele ana, a pu’a hanalepo oia ma ke alanui,alaila, e manao auanei oia aole e hewa ana. A ina hoi, he pono wale [[103]]no ka noonoo mau ana o kekahi ia ia, a me kona kuko nui, e oia mau ana kona pono imua o ke alii a me ka aha lunakanawai paha. A ina i puua hanalepo oia ma ke alanui,alaila, aole e loaa kona pono ma ia hele ana. Aka hoi, ma ka manao o kekahi poe nokeia hoailona, he maikai no, e like me ka maikai o na mea i hoike ia ma na hoailonamua, pela no ka hoakaka no keia hoailona. | ||
36. OF BANANAS. | 36. NO KA MAIA. | ||
This was one of the signs which indicated denial of benefits and great blessings ofsome people, the wrong or the right, or other condition. If while one was walkingon his way hoping to receive some blessing for himself thereby and should meet a personwith bananas, he would obtain no great blessing or benefit by thus encountering thebanana. The interpretations of this sign were similar to those of the sightless andthe canoe dream. These three were similar in their significations. This was what somepeople declared: “If preparations were made with the idea of going fishing this evening,but while on the way a sightless person was met, this made it unfavorable.” | O keia kekahi o na hoailona nana e hoole mai ka pomaikai a me ka pono nui o kekahipoe, a ina he hewa, a ina he pono, a ina ma kekahi ano e ae. I ka hele ana o kekahima kahi i manao ai e hele, me ka manao e loaa ka pomaikai nona iho ma ia hele ana,ina e halawai aku me ke kanaka e hele mai ana me ka maia. Alaila, aole e loaa he pononui, a he pomaikai paha ma ia halawai ana me ka maia. Ua like na loina o na weheweheana o keia hoailona, me ko ka makapaa a me ka moewaa, akolu keia mau hoailona i likema ko lakou kamailio ana. Penei i olelo ia e kekahi poe: “Ina manao hoi ka hoomakaukauo keia ahiahi e iho i ka lawaia, o ka iho aku nei no ia, e noho mai ana ka makapaamamua, o ka moewaa iho la no ia.” | ||
And if bananas were met with on the way, ill luck was attributed to it, and this waswhat some said: “No luck will be obtained in going, for I had a banana dream.” Otherswould say further: “Nothing will be obtained, for a sightless person is in the way.”These were the usual expressions of those who were accustomed to those signs. | A ina hoi he maia ka mea i loaa ma ia hele ana, alaila, lawe mai la ke kamailio anaia mea no ka moewaa. A penei hoi i oleloia e kekahi poe: “Aole e loaa ke hele, hemoe maia ka’u.” A penei hou “Aole e loaa, he makapaa ko mua.” A pela wale no e olelomau ai ka poe maa ma keia mau hoailona. | ||
TO PREVENT ILL LUCK FROM BANANAS. | KA MEA E PAU AI KA PAOA NO KA MAIA. | ||
This was the only preventative of ill luck when banana was encountered on the way,as told by some of those of the order of priesthood: If the banana was met with onthe road by a person who was walking, on coming up to it, it was necessary to touchit with the hand, or else take hold of it properly and lift it without looking backat it; that was the only way to overcome that sign to some people, providing theywere accustomed to it; but with others no sanction would be given for such annulmentwhen met with in the road. | Penei wale no e pono ai ke halawai me ka maia ma ke alanui i oleloia e kekahi poeo ka oihanakahuna. Ina ua loaa ka maia i kekahi ma ke alanui ma ka hele ana, aia halawaiaku me ka maia, e pono ke hoopa aku ka lima, a i ole, e hopu pono aku paha i ka maia,a haalele aku, me ka alawa ole aku i hope, alaila, pela wale no e pau ai ka paoa oiahoailona i kekahi poe nae, ke maa ma ia ano; a i kekahi poe, aole e loaa iki ana kahoaponoia no kela hoailona ke loaa ma ke alanui. | ||
37. OF A BANANA DREAM. | 37. NO KA MOE MAIA. | ||
This was one of the most potential auguries of the priesthood, recognized by all classes,including those who were not learned in the profession. The interpretation of thisomen was similar to those of the auguries heretofore mentioned. No approval[23] of it could be obtained. | O keia kekahi o na hoailona mana o ka oihanakahuna e pili ana i na kahuna a pau, ame ka poe i ao ole i ka oihanakahuna. Aka, ua like no ka wehewehe ana o keia hoailoname ko na hoailona mua ae nei. Aole no e loaa ka hoapono ia o keia hoailona. | ||
The banana dream. This was bananas seen in a dream at night, or day, the result ofwhich dream during sleep was unfavorable. As for example: If one intended to go fishing,or tilling ground, or to minister unto the sick, or otherwise in relation to benefitand blessing, if a banana dream was had in the night, then it was useless to go; nogood or benefit would be obtained by such venture because he had a banana dream. Andthis was what some declared of this dream: “I can not go because I had a banana dream;nothing would be obtained by my going.”[[104]] | O ka Moe Maia. He maia no ia i ikeia ma ka moe uhane ana i ka po, a i ke ao paha.A o ka hope o keia moe uhane ke loaa ma ka moe ana, he nele. E like me keia: A manaokekahi e hele i ka lawaia, a mahiai paha, a he lapaau paha, a ma kekahi ano e ae epili ana i ka pomaikai a me ka pono; a ina he moe maia ka mea i loaa i ka po, alaila,he mea makehewa ke hele, aole no e loaa he pono, he pomaikai, ma ia hele ana, no kamea, he moe maia kana. A eia ka olelo a kekahi mea no keia moe uhane, “Aole wau ehiki, no ka mea, he moe maia ka’u. A hele aku auanei, loaa.”[[105]] | ||
DREAMING OF A BLIND PERSON. | HE MOE UHANE MAKAPAA. | ||
Ill luck did not follow only by meeting a sightless person in the road during theday, but meeting with such a person in a dream was also a sign of failure to obtainthe object greatly desired. As in the interpretation for the banana dream so wouldthe interpretation of this augury in a dream be applied. In the same manner were thehunchback, the lame, the crooked footed, or others of a like nature met with in adream. | Aole o ka halawai wale no me ka makapaa i ke ao ma ke alanui kekahi loina nele o kamakapaa. O ka halawai ana me ka makapaa ma ka moe uhane, kekahi kumu hoomapopo noka nele o ka mea i manao nuiia. E like me ka wehewehe ana no ka moe maia, pela nokeia hoailona ma ka moe uhane. A pela no ke kuapuu, a oopa, ka wawae kukue, a kekahiano e ae e like ana me keia, ke loaa ma ka moe uhane. | ||
38. OF THE MUD-HEN[24] (ALAE). | 38. NO KA MANU ALAE. | ||
This was a deity to some people, and it was a sign of warning that death would happento some person, because, where there were many houses, as in Honolulu, and in placesoccupied by the people, there would the work of the mud-hen be shown. For example:If a mud-hen clucked on one side, a person on the other side would surely die; andif it clucked in the uplands, some of those in the lowlands would die. Some of thoseendowed with the order of priesthood thus declared, when they heard the clucking ofthe mud-hen: “Some persons will soon die; the mud-hen is clucking. If it continuesclucking again and again until the voice is hoarse, some person will then die.” Thesewere regular omens of death. | O keia kekahi o na akua o kekahi poe. Aka, he hoailona nae keia e pili ana i ka hoikemai “e make ana kekahi kanaka.” No ka mea, ma na wahi lehulehu o na hale e like meHonolulu, a ma na wahi e noho ia ana e na kanaka, malaila e hoikeia ai ka hana a kamanu alae. Penei: Ina e ke’u ka alae ma kekahi aoao, alaila, e make auanei ke kanakao kekahi aoao; a ina mauka ke kani ana o ka alae, e make auanei kekahi poe o kai.Penei i olelo ia e kekahi poe o ka oihanakahuna, ke lohe aku nae e kani ana ka alae.“He make koe o kekahi poe, ke kani mai nei ka alae. Oi kani mai auanei, a kani hou,a hano ka leo, o ka make no hoi ia o kekahi.” He mau hoailona mau keia e pili anai ka make. | ||
39. OF HIGH SEAS AND FLOOD. | 39. NO KE KAI NUI, A ME KA WAIKAHE. | ||
These were important signs with the order of priesthood relating to the chiefs, forif these events occurred at certain times the high priest declared: “A great perilto a ruling chief will be the sequel to this high sea, or great flood, if such occurredat the time; it will be the death of a king, or if not the death of a king then theoverthrow of the government.” | O na hoailona nui keia o ka oihanakahuna e pili ana i na ’lii, no ka mea, ina e hikikeia mau hoailona i kekahi manawa, alaila e olelo auanei ke kahuna nui, “He poinoaku no kekahi alii aimoku ka hope o keia kai nui, a i ole, o ka waikahe nui paha,ina he waikahe nui ka mea e hiki ana i kekahi manawa. O ka make o kekahi alii, a inaaole e make kekahi alii, alaila, he auhulihia ka hope.” | ||
AUGURY OF THE HIGH SEA IN RELATION TO KINGS. | KE ANO O KE KAI NUI E PILI ANA I NA ’LII. | ||
If a high sea happened at some time, the like of which was not seen before, as a tidalwave (like the Flood); or, if a tidal wave was not seen, only a great, high sea whichthrew up the white sand inland, unlike anything of the kind before, a high priestof the order of priesthood would declare: “A great chief will soon die; and if nochief shall die after this, then the overthrow of the kingdom will be the sequel tothis high sea.” In like manner was a tidal wave. If a tidal wave occurred their predictionswere similar on this omen of the order of priesthood with reference to chiefs. | Ina paha i ikeia kekahi kai nui i kekahi manawa, aole nae i ike ia mamua ke kai nuie like me ia, ina he kai hoee (ano kaiakahinalii); a ina aole he kai hoee ka mea iike ia, he kaikoo nui paha, ku ka punakea i uka, aole nae he kaikoo mamua e like meia, a penei i olelo ia e kekahi kahuna nui o ka oihanakahuna. “He make aku koe o kekahialii nui ma keia hope aku, a ina aole he alii e make ma keia hope aku, alaila he auhulihiaka hope o keia kaikoo.” A pela no ke kai hoee, ina he kai hoee ka mea e ike ia, ualike no ko laua kilokilo ana ma keia hoailona o ka oihanakahuna e pili ana i na ’lii. | ||
An Incident: About A.D. 1836, a high sea occurred, the like of which had never beenseen before. At that time Kaili was living at Lamaloloa, in Kohala, when the writerof this account was thirteen years of age. At that time Kaili predicted of this greatsea, he being a man taught in weather prophecy, of chiefly rank on the side of Kalaimoku.This is what he prophesied: “A chief will soon die,” and shortly afterwards, Naihe,[25] a chief, died at Kaawaloa.[[106]] | He Olelo Hoohalike. Ma ka M. H. 1836 paha, ia manawa ka ikeia ana o kekahi kaikoonui. Aole i ikeia kekahi kaikoo nui mamua aku e like me ia; ia manawa, e noho anao Kaili ma Lamaloloa, Kohala, i ka umikumamakolu o na makahiki o ka mea nana i kakaukeia moolelo. Oia ka wanana ana a Kaili no ia kaikoo nui; he kanaka ua aoia i ke kilokilolani, he kanaka kaukaualii no, e pili ana ma ka aoao o Kalaimoku. A eia kana olelo:“He make koe o kekahi alii,” a mahope iho o keia manawa, make iho la o Naihe, kekahialii, ma Kaawaloa.[[107]] | ||
Again: About A.D. 1840, a great tidal wave occurred, at which the death of Keaweikekahialiiokamokutook place. That tidal wave was felt in severity at Hilo. Such are similar incidentsof the signs. | Eia hou: Ma ka M. H. 1840 paha, ua ike ia kekahi kai hoee nui ia manawa, oia ke kaii make ai o Keaweikekahialiiokamoku, ma Hilo nae kahi i ike ia ai ia kai hoee. (Kaiakahinalii.Pela ka hoohalike ana no keia mau hoailona.) | ||
40. SWARMING FISH. | 40. NO KA IA KU. | ||
These also were signs of the order of priesthood relating to chiefs. If a swarm offish was seen sometime, a swarm greater than was ever seen before, or if the fishhad stranded on dry land, or simply died in the sea, the chief priest of the orderof priesthood would declare: “A [new] ruling chief is the meaning of this swarm offish.” (Just as happened at [the death of] Nahienaena and also Kaahumanu). | O keia kekahi hoailona o ka oihanakahuna e pili ana i na ’lii. Ina e ike ia kekahiia ku i kekahi manawa, he ia ku i oi aku mamua o na ia ku i ike ia, i na ua pae waleae ka ia ma ka maloo, a ina ua make wale ma ka moana paha; alaila e olelo auanei kekahuna nui o ka oihanakahuna, “He Alii Aimoku ka hope o keia ia ku.” (E like me kaia ku ia Nahienaena, a me Kaahumanu.) | ||
OF AN ECLIPSE OF THE MOON AND SUN AND STARS. | NO KA MAHINA POULI, A ME KA LA POULI, A ME NA HOKU. | ||
These were signs of the priesthood relating to great chiefs and their relatives. Ifany of these signs were seen sometimes, the death of a chief was the result. An eclipseof the moon was sometimes alluded to as “The moon is consumed by the gods.” In likemanner reference was made to sun, and star. | O keia kekahi mau hoailona o ka oihanakahuna e pili ana i na ’lii nui, a me ko lakoukoko. Ina ua ike ia kekahi o keia mau hoailona i kekahi manawa; alaila, o ka makeo kekahi alii ka hope o keia mau hoailona. (Ua oleloia ka mahina pouli i kekahi manawa,“Ua pau ka mahina i ke Akua.” Pela ka la, a me ka hoku.) | ||
OF AN AUREOLA. | NO KA LUAKALAI. | ||
The halo which sometimes surrounds the sun and the moon was called by the people aluakalai[26] (aureola). If an aureola was seen encircling the sun or the moon, then a dead chiefwould be the sequel. So the priests of the order of priesthood declared. | O ka poai e hoopuni ana i ka la a me ka mahina, ua kapaia e keia lahui he luakalai.Ina ua ikeia kekahi luakalai e hoopuni ana i ka la, a i ka mahina paha, alaila, healii make ka hope; pela na kahuna o ka oihanakahuna e olelo ai. | ||
OF THUNDER. | NO KA HEKILI. | ||
This was one of the signs which predicted the death of a chief. It did not, however,apply to the thunderbolt at its proper time. When a clap of thunder occurred out ofits proper time, or a dry thunder[27], then only would the priest declare: “A dead chief will be the sequel of this drythunder.” | O keia kekahi hoailona e hoike ana i kekahi alii make; aole nae i pili keia hoailonano ka hekili kui i kona manawa mau. Aia no a kui ka hekili i ka manawa kupono oleno ke kani, a he hekili pa-malo paha o ke kani ana, alaila, e olelo auanei ke kahuna.“He Alii make ka hope o keia hekili pa-malo.” | ||
OF THE PRIEST. | NO KE KAHUNA. | ||
If the priest knew of these signs he could not declare these things before the chiefsif they referred to them. Only when the king inquired the interpretations of thesesigns, and the meaning thereof, would it be safe to declare them; for, if the priestspoke of his translation regarding these signs, the king’s own attendant would command[28] a priest for so doing. | Ina paha ua ike ke kahuna i keia mau hoailona, alaila, aole e hiki ia kahuna ke olelohoike i mua o na ’lii i keia mau mea, ke ku i ka hailona alii. Aia no a ninau maike alii i ke ano o ia mau hoailona, a me ka hope o ia mau hoailona, alaila pono keolelo ae. No ka mea, ina e olelo ke kahuna i kona ike ma keia mau hoailona, alailao na kahu ponoi o na ’lii ke kii mai i ke kahuna e hana pela. | ||
41. REGULAR SIGNS OF GREAT CHIEFS. | 41. NA HOAILONA MAU O NA ’LII NUI. | ||
There were many regular signs of the order of priesthood relating to the great chiefsin ancient times through the knowledge of the omen readers, or the counselors.[[108]] | He nui na hoailona mau o na alii nui e pili ana i ka oihanakahuna i kela manawa, mamulio ka ike a ke kahuna kilokilo lani a me ke kakaolelo paha.[[109]] | ||
A PILLAR OF CLOUD. | NO KA PUNOHU. | ||
If a pillar of cloud appeared on the ocean or over the land, the counselors of theking knew that such cloud portended the coming of a great chief; perhaps a king. Thissign did not, however, apply to a place where the chiefs regularly resided; only whena king went from place to place would this sign be seen. For instance: If a priest,or a counselor resided in Hawaii and a pillar of cloud was seen on the ocean, thepriest would exclaim: “Who can this chief be now coming on the ocean? He is a greatchief.”[29] | Ina e ku ka punohu i ka moana a i ka aina paha, alaila e maopopo auanei i na kakaoleloo ke alii, he alii nui ka mea nona kela hoailona, he alii aimoku paha. Aole nae epili keia hoailona ma kahi e noho mau ai na ’lii. Aia a hele aku ke alii ma kahi eaku, malaila e ike ia ai keia hoailona. Penei: Ina paha i Hawaii ke kahuna kahi inoho ai, a i ole ke kakaolelo paha, a ina i ikeia ka punohu i ka moana, alaila e oleloauanei ke kahuna, “Owai la keia alii e holo mai nei i ka moana? Eia la he alii nui.” | ||
OF THE CENTRAL SIGN (ONOHI). | NO KA ONOHI. | ||
This was a mist on the crest of the clouds encircled by dark clouds; a mist in whichthe colors of the rainbow were mingled. This was called an onohi[30] by the counselors of the king, and was one of the signs relating to royalty belongingto the order of priesthood. | Ka Onohi. He wahi ua no ia maluna pono o na ao, i hoopuniia e na aopolohiwa; he wahiua i huipuia e na waihooluu o ke anuenue. Ua kapaia aku ia e na kakaolelo o ke alii,he onohi. O keia kekahi o na hoailona alii e pili ana i ka oihanakahuna. | ||
OF BLOOD RAIN. | NO KA UA KOKO. | ||
This was one of the signs of royalty. It was called red rain as also blood rain, whetheron land or on the ocean. Whenever a red rain was seen on land or sea, then a priestwould remark: “I wonder who will be the chief that will die, as foretold by this redrain?” The interpretations of this sign, in relation to the chiefs were many, concerningthe demise, or the birth of a chief, or, of the approach or departure of a chief.These signs, such as the clappings of thunder, the flashings of lightning, and therain and wind on the ocean were all signs of royalty and pertained either to a dyingchief, a traveling chief, or the birth of a chief. These signs do not appear everyday, being only seen at their proper time for such revelation. | O keia kekahi o na hoailona alii. He ua ula kekahi olelo ana o ka uakoko, ina ma kaaina, a ina ma ka moana. Ina e ike ia kekahi uakoko ma ka aina a ma ka moana paha,alaila, penei i oleloia e kekahi kahuna. “Owai la ke alii e make ana i keia uakoko?”He nui na ano o keia hoailona e pili ai i na ’lii, ina he alii make, a i ole, he aliihanau paha, a i ole he alii e hiki mai ana paha, a i ole e hele aku ana paha. O keiamau hoailona alii, ua like no ia me ke kui ana o ka hekili, a ma ke olapa ana o kauwila, a me ke kualau ma ka moana, he mau hoailona alii lakou a pau, ina he alii make,alii hele paha i ka huakai, a i ole, he alii hanau paha. Aole no e hiki wale ana keiamau hoailona i na la a pau, aia no a hiki i ka manawa e kupono ai no ia mau hoailona,alaila ike ia aku la. | ||
42. OF THE MASSAGE[31] PRIEST. | 42. NO KE KAHUNA HAHAPAAOAO. | ||
This was one of the divisions relating to the medical priests of the order of priesthood.These priests have their own particular knowledge and as a result other priests knownot the attainments of the massage priest, because the skill of a massage priest includeda knowledge relating to the bones of the sick[32], and he could explain the ailment which would appear at some future time. | O keia kekahi o na mahele e pili ana i na kahuna lapaau o ka oihanakahuna. He mauoihana ike no ka keia poe kahuna; a ma keia ano, ua ike ole na kahuna e ae i ka oihanaike a ke kahuna hahapaaoao. No ka mea, o ka ike o ke kahuna hahapaaoao, he ike konai ka mai e pili ana i na iwi o ka mea e mai ana, a he hiki ia ia ke hoakaka mai ika mai e hiki aku ana mahope. | ||
A massage priest could feel all over the body of a new-born babe, on account of whichhe was called a massage priest. The work of the massage priest did not pertain verymuch to adults; he could, however, tell the nature of the disorders or complaints,explaining fully the cause of the same, and he himself would prescribe the properremedy to give the sick. | O ke kahuna hahapaaoao, he hiki ia ia ke haha i ke kino a puni o ke keiki hanau hou,a mamuli o ka haha ana i na keiki opiopio oia i kapaia ai he kahuna hahapaaoao. Aoleno e pili nui ana na hana ana a ua kahuna hahapaaoao la i na kanaka makua. Aka, hehiki i ua kahuna hahapaaoao la ke hoike i ka mai a mau mai, me ka hoakaka lea anai ke kumu o ka mai, a na ua kahuna hahapaaoao la e olelo i ka laau kupono e haawiaku ai i ka mai. | ||
There were not very many remedies used by the massage priest for the ailments hisprofession was qualified to treat, like that of the regular medical priests; nor did[[110]]he have auguries like them. His knowledge of complaints was by massage; by feelingthe bones and the arteries, and in that way only. | Aole no he nui loa na laau a ke kahuna hahapaaoao e hana ai, no ka mai i ku i kanaoihana, e like me ke ano o na kahuna lapaau maoli. Aole no he hoailona ike a [[111]]ke kahuna hahapaaoao e like me ko na kahuna lapaau maoli. Aia no ka hoailona ike ake kahuna hahapaaoao ma ka haha ana i ka mai i loko o ka iwi a me na aakoko, a malailawale no. | ||
43. KNOWLEDGE OF THE MASSAGE PRIEST. | 43. KA IKE O KE KAHUNA HAHAPAAOAO. | ||
Whenever the massage priest commenced the work of his calling he would feel all overthe body, and if the complaint was found in an artery he would say: “Your ailmentis in the artery.” And so it would be if the ailment was found in the bones. He coulddiscourse on the complaints of the bones. A massage priest would sometimes say: “Ifthis ailment continues in the artery, death will be the result.” In the same way wouldhe know of death if the ailment was found in the bone. | I ka manawa e hoomaka ai ke kahuna hahapaaoao i kana oihana, e haha no oia ma ke kinoa puni, a ina ua loaa ka eha ma ke aakoko, alaila, e olelo auanei ke kahuna, “Aiai ke aakoko kou mai.” A pela no i ka mai ke loaa ma ka iwi. He hiki i ua hahapaaoaola ke olelo no ka mai i ka iwi. Ua olelo kekahi kahuna hahapaaoao i kekahi manawa:“Ina e mau keia mai i ke aakoko, alaila o ka make ka hope.” A pela no oia e ike aii ka mai make ke loaa ka mai i ka iwi. | ||
If the complaint was located in the bone, and he found that a bone was broken, andhad been in that condition for some years, if the massage priest felt the body andfound such a disorder, then he would inquire: “Did you have a fracture of the bone?”The reason for this inquiry by the priest was because he knew that a bone was fractured.Sometimes the massage priest would ask: “Did you not fall from a precipice, or froma tree, or from a horse?” | Ina e loaa ka mai i ka iwi, a ina ua ike oia ua hai kekahi iwi, a he mau makahikika loihi oia hai ana, a haha aku ke kahuna hahapaaoao, a loaa ka mai i like me ia,alaila e ninau auanei ke kahuna hahapaaoao, “Aole anei oe i hai?” Eia ke kumu o kaninau ana o ke kahuna, no ka mea, ua ike ua kahuna hahapaaoao la ua hai ka iwi. Uaninau iho ke kahuna hahapaaoao i kekahi manawa. “Aole anei oe i haule i ka pali, ika laau paha, i ka lio paha?” | ||
The young or new-born babes were for the most part taken before a massage priest,as some people supposed, “in order to cure the ailment in childhood, lest it growupon them to develop when he becomes man grown.” | O na keiki opiopio hanau hou na mea lawe nui ia i mua o ke kahuna hahapaaoao, wahia kekahi poe; “i pau ka mai i ka wa kamalii, i ole e ulu ke paaoao mahope aku ke hikii ka manawa e kanaka makua ai.” | ||
44. OF THE HOOUNAUNA (SENDING)[33] PRIEST. | 44. NO KE KAHUNA HOOUNAUNA. | ||
The hoounauna priest was one who sent an evil spirit into a person not afflicted bydisease. He was the keeper of the evil spirit or spirits. | O ke kahuna hoounauna, he uhane ino no ia i hoouna ia i loko o kekahi kanaka i loohiaole e ka mai. Aka o ke kahuna nana i hoounauna, oia no ke kahu o ka uhane ino a mauuhane ino paha. | ||
Evil Spirits. They were gods of the hoounauna priest. If the keeper were to send his gods (the evil spirits) to go and heal a patient,then the healing gods would all go on such service in accordance with the order ofthe keeper of the gods. The hoounauna priesthood was one of the divisions of the order of medical priests, though theydid not practice with medicines, because these priests never kept any such. A priestof this class had only one remedy, which was the awa. | O ka Uhane Ino. He mau akua no ia o ke kahuna hoounauna, ina he hoouna ka ke kahui kona mau akua (uhane ino) e hele e hoola i ka mai, alaila e pau auanei na akua ehoola i ka mai, mamuli o ke kauoha a ka mea nona ke akua. O ke kahuna hoounauna, oia no kekahi mahele o na kahuna lapaau. Aole nae e hana anakeia kahuna ma ka laau, no ka mea aole he laau a keia ano kahuna, hookahi no laaua keia kahuna, he awa. | ||
The practices of an hoounauna priest are not as plain as that of other priests, except this; the hoounauna priest had only the following course to pursue: Supposing that the said hoounauna priest was called to heal a patient, he would go only to ascertain the nature ofthe complaint, and discovering it, he would declare that awa was the first thing to be sought; that when the awa was obtained the hoounauna priest was the only one to drink thereof, for the proper performance of his work.The following was what some people said: “Drink the awa that the ancestral spirits (evil spirits) may be pacified.” Then the hoounauna priest, before he drank his cup of awa, would enjoin his gods to go and heal the patient. If one person was envious of another,the hoounauna [[112]]priest was summoned to send the gods to go and impart sickness and death upon theenvied by another. | Aole i maopopo na hoailona ike a ke kahuna hoounauna; e like me na kahuna e ae. Aka,penei wale no e hana ai ke kahuna hoounauna: Ina paha, ua kiiia mai ua kahuna hoounaunanei e lapaau no kekahi mai, alaila, e hele wale no ke kahuna hoounauna e nana i keano o ka mai, a ike, alaila, e olelo aku oia i awa ka mea e huli mua, a loaa ka awa,alaila na ke kahuna hoounauna wale no e inu ka awa i mea e pono ai kana hana. A peneii olelo ia e kekahi poe: “E inu i ka awa i laka mai na aumakua” (uhane ino). Alaila,o ke kahuna hoounauna; mamua o kona inu ana i ka apu awa, e kauoha no oia i kona mauakua e hele e hoola i ka mai. A ina hoi, ua loaa ka manao [[113]]ino i kekahi mea, alaila, e kiiia no ke kahuna hoounauna, e hoouna aku i na akua ehele e haawi i ka mai a me ka make maluna o ka mea i manao ino ia e kekahi. | ||
This priest was one of the most dreaded of the priests of the order of priesthood.These priests were feared as much as the anaana and hoopiopio[34] priests. If an hoounauna priest was seen to enter a house, great apprehension would come upon some people,because this class of priests in the order of priesthood was called “the priests ofMilu.”[35] | O keia kahuna kekahi kahuna makau ia o na kahuna o ka oihanakahuna. Ua like ka makauia o keia mau kahuna, me ko na kahuna anaana, kahuna hoopiopio. Ina e ike ia kekahio na kahuna hoounauna e komo ana i kekahi hale, alaila e kau auanei ka weli o kekahipoe, no ka mea, ma keia ano kahuna, o ka oihanakahuna, ua kapaia o ke “kahuna a Milu.” | ||
45. OF THE HOOKOMOKOMO (ENTERING) PRIEST. | 45. NO KE KAHUNA HOOKOMOKOMO. | ||
This was one of the priests enrolled as a class of the order of priesthood. The callingof the hookomokomo priest was the same as that of the hoounauna priest; the former, however, did not relate very much to the healing of the sick.The principal work of this priest consisted in taking the life of another, a sickperson perhaps, thus: Supposing that a person was envious of another, he then wouldsummon an hookomokomo priest to impose death upon the envied one. | O keia kekahi o na kahuna i helu pu ia i loko o ka papa helu o ka oihanakahuna. Ualike no nae na oihana a ke kahuna hookomokomo me ke kahuna hoounauna, aole nae i pilinui ka oihana kahuna a ke kahuna hookomokomo i ka hoola i ka mai. O ka mea nui a keiakahuna, oia no ka lawe ana i ke ola o kekahi kanaka okoa, a kanaka mai paha. Penei:Ina paha ua manao ino kekahi i kekahi, alaila, na ka mea i manao ino e kii i ke kahunahookomokomo, e hookomo aku i ka make maluna o ka mea i manao ino ia. | ||
The hookomokomo priest had gods, in the same manner as the hoounauna priest. He did not have any auguries as the medical priest had. The regular customwith him was the use of the awa, which was the only thing to be partaken of before the gods were sent on their errand[of death]. | He mau akua no ko ke kahuna hookomokomo, e like no me na akua o ke kahuna hoounauna.Aole no he mau oihana lapaau. O ka mea mau i keia kahuna, o ka awa; oia wale no kamea e hana ai mamua o ka hookomokomo ana i na akua. | ||
46. OF THE MAKANI (MYSTIC) PRIEST.[36] | 46. NO KE KAHUNA MAKANI. | ||
This was one of the divisions of the order of priesthood, relating to medical priests.But it was not like the prophesying divisions regarding auguries; these the mysticpriest did not possess, as the medical priest did. This priest had not even a healingcalling. Awa was the principal element with him, and what was mentioned regarding the sendingpriest, the same applies to the mystic priests. | Oia kekahi o na mahele o ka oihanakahuna e pili ana i ke kahuna lapaau. Aka, aolei like ma na oihana ike, aole no he mau hoailona ike a ke kahuna makani, me ka nakahuna lapaau; aole no he mau oihana lapaau; aole no he mau oihana lapaau ka keiakahuna. O ka awa no ka mea nui i keia kahuna, e like me ka hoakaka ana o ke kahunahoounauna, pela no ka hoakaka ana i ka oihana a ke kahuna makani. | ||
DESCRIPTION OF A MYSTIC PRIEST. | KE ANO O KE KAHUNA MAKANI. | ||
A mystic priest was either a male or a female, with an entire human body, but whohad no knowledge of healing. When a mystic spirit possessed a priest, then he is calleda makani priest, and this power which was upon him told him what was necessary for him todo, and according to its dictation others obeyed, if they were of the sick. | He kane a he wahine ke kahuna makani; he kino kanaka okoa, aole no hoi i ike i kalapaau. Aia a noho mai ka makani i luna o kekahi kahuna, alaila he kahuna makani ia,a na ua makani la i luna o ke kahuna e hai mai ka mea e pono ai i ke kahuna makanike hana, a mamuli o ua makani nei e hoolohe aku ai na mea e ae, o na olelo a pau aka makani e olelo ai, malaila e hoolohe aku ai na mea e ae, ina he poe no ka mai. | ||
DESCRIPTION OF THE MYSTIC POWER WHICH POSSESSED A PRIEST. | KE ANO O KA MAKANI I LUNA O KE KAHUNA. | ||
The mystic power spoken of as controlling this priest was an evil spirit, or an ancestralgod, and if it was not the latter that sat on the priest, then it was the spirit ofa man or a woman, or a young child who had died. For instance: When a mystic priest was summoned to come and examine a patient he wouldfirst drink the awa. Then some people would remark: “Drink the awa to strengthen the [power of] the spirits.” For if the mystic priest did not drinkthe awa [[114]]the efficacy of its power would not properly settle upon him. Sometimes, however,awa was not the only inducement for the spirit power “to settle;” it simply happened.Such operations were called a “sitting of the deity.”[37] | He uhane ino ka makani i olelo ia i loko o keia kahuna, a i ole he aumakua paha, aina aole he aumakua ka makani i luna o kekahi kahuna, alaila, o ka uhane o kekahikane a wahine paha i make, a i ole ia, he keiki opiopio paha i make penei: Aia kiiiaaku ke kahuna makani e hele mai e nana no kekahi mai, alaila, e inu mua ke kahunamakani i ka awa. Alaila, ua olelo ia e kekahi poe penei: “E inu i ka awa i ikaikana makani.” No ka mea, ina aole e inu ke kahuna makani i ka awa, aole no e ili ponoiho [[115]]ka ikaika o ka makani i luna o ke kahuna. I kekahi manawa nae, aole o ka awa waleno ka mea e ili mai ai ua makani nei, he ili wale iho no kekahi. Ua kapaia ia oihana,“he hoonohonoho akua.” | ||
47. THE WORK OF MYSTICISM POSSESSING A PRIEST. | 47. KE ANO O KA HANA A KA MAKANI I LUNA O KE KAHUNA. | ||
During a priest’s possession of the spirit power, the malady in a person, and thecause of it would be known. The spirit “sitting” on the priest would then say: “Youare sick because of your vow.” If the complaint was not caused by a vow, then thepriest would say: “You are sick because some one is jealous of you.” If these causesfailed to substantiate the priest’s declaration, then he would remark: “Your maunu[38] has been taken away,” and so forth. Various and many were the spirits which sat speakingthrough the mystic priest. | Aia a ili iho ka makani i luna o ke kahuna, ia manawa e ike ia ai ka mai o kekahi,a me ke kumu o ka mai. A penei e olelo ai ka makani i luna o ke kahuna. “I mai oei ko hoohiki.” A ina aole he hoohiki ka mea i mai ai, alaila, e olelo auanei ke kahuna:“I mai oe i hoounaunaia e mea.” A ina aole ma keia mau ano ka ike ana a ke kahuna,alaila, e olelo auanei ke kahuna, “Ua lilo ko maunu,” a pela aku, he nui a he lehulehuna makani i luna o ke kahuna makani ke olelo mai. | ||
If the summoning of the makani priest was not for sickness, but for some other cause perhaps, thus: Suppose a personhad some property stolen and there was not the least trace of the thief, then themystic priest would be called in to investigate, provided the power was “sitting”on the priest. When the mystic power possessed the priest then he would say: “So andso stole your money, which is hidden in the ground,” or such like—there were manyways of mentioning it. | Ina aole he mai ka mea i kiiia aku ai ke kahuna makani, ua kiiia paha ma kekahi anoe ae, penei: Ina he mau waiwai ko kekahi ua aihue ia, aole nae i ike iki ia ka meanana i aihue ka waiwai, alaila, e kiiia ke kahuna makani, a e hele mai e nana, kehiki iho nae ka makani maluna o ke kahuna. Aia a ike aku ka makani i luna o ke kahuna,alaila, e olelo auanei ke kahuna: “Ua lilo ko dala ia mea, na mea i aihue, aia i lokoo ka lepo kahi i hunaia ai.” A pela aku, he lehulehu wale na ano. | ||
48. OF A LOVE-INDUCING PRIEST. | 48. NO KE KAHUNA HANA ALOHA. | ||
This is a calling of the order of priesthood relating to prophecy, because a love-inducingpriest operated in auguries. The love-inducing priest was either a man or a womanwho understood the power of love to infatuate one, and who could also break the spellof infatuation if the influence was meant for a man or a woman. He was, therefore,also called a “love-releasing priest.” The calling of this priest did not apply tothe love of the father or the mother or the family, but referred to those who married,or lived in adultery. | O kekahi keia o ka oihana kahuna e pili ana i na oihana ike, no ka mea, he mau hoailonaike ka kahuna hana aloha. O ke kahuna hana aloha, he kane a he wahine ia i ike i kahana aloha, i mea e aloha mai ai kekahi, a he hiki no hoi i ua kahuna hana aloha lake hoopau i kona aloha, ina ua hanaia ke kane a wahine paha no ke aloha. A nolaila,ua olelo ia ua kahuna la, “he kahuna kala aloha.” Aole no i pili ka oihana ike a keiakahuna, no ka hana ana i ke aloha o ka makuakane a me ka makuahine, a me ka ohanahoi, aka, ua pili no ka poe i hoao (mare) maoli, a me ka poe noho moekolohe. | ||
DESCRIPTION OF THE CALLING OF THE LOVE-INDUCING PRIEST. | KE ANO O KA OIHANA A KE KAHUNA HANA ALOHA. | ||
A deity dominated over the calling of the love-inducing priest, and there were lovepotions to be prepared. Sometimes it was practiced with an evil intent, and sometimesworthily. The deity dominating this calling would not comply if its ordinances werenot observed. | He akua no ko ka oihana kahuna hana aloha, a he mau laau no e hana ai. Aka, he oihanaino nae i kekahi manawa, a he oihana maikai no i kekahi manawa. Aole no e hooko anake akua o keia oihana ke malama ole i na kanawai o ke akua hana aloha. | ||
METHOD OF THE LOVE-INDUCING PRIEST TO MAKE INFATUATION EFFECTIVE. | KE ANO O KA HANA ANA A KE KAHUNA HANA ALOHA E ALOHA AI. | ||
Suppose that a man and his wife were living in harmony, but after a while their livingtogether became disagreeable, so that the wife moved to some other place and livedthere a long time, a willful desertion perhaps on the part of the wife for some [[116]]reason, and afterwards the husband learned that his wife had been won over by anotherman; on that account perhaps he went to bring her back, but she would not return atthe time, or, if not so, perhaps the wife went to seek the husband’s return and throughsuch effort came together, but not long afterwards left again and went with the manwith whom she committed adultery in the first place. For this reason her own husbandbecame worried in mind for the child-bearing [possibilities] by this distressing desertion.Then, in order to bring his wife back to cling to him as before, it was necessaryfor the husband to summon the love-inducing priest to exercise his power for her return.The love-inducing priest would then perform his services in accordance with the wishesof the deserted husband, whereby she was brought back and joined him as before. | Ina paha e noho ana kekahi kanaka me kana wahine i kekahi manawa, he oluolu wale noko laua noho ana, a mahope, pono ole paha ko laua noho ana; a hele aku paha ka wahinema kahi e aku, a loihi ka noho ana, ua haalele maoli ia paha e ka wahine, [[117]]no kekahi kumu. A mahope, lohe mai ke kane, ua lilo kana wahine me kekahi mea e akupaha, a no ia mea, kii aku paha kana kane hanaukama i ua wahine nei e hoi mai ka wahine.Aka, aole nae he hoi mai ma ia kii ana. A ina aole pela, ua kii aku no paha ua wahinenei, a ua kane nei paha, i ka wahine, a ma ia kii ana ua hoi mai no. Aka, aole naei liuliu, haalele hou no, a hele aku paha me ke kane no ana i moekolohe ai mamua.A no ia mea, ua pono ole ka manao o ke kane hanaukama no ia haalele mau. Alaila imea e hoi mai ai ka wahine a pili e like ma mamua, e pono i ke kane ke kii aku i kekahuna hana aloha, e hana i mea e hoi mai ai. Na ke kahuna hana aloha no e hana e like me ka makemake o ka mea nana ka wahine haalele,alaila o ka hoi mai la no ia a pili e like me mamua. | ||
AUGURY OF THE LOVE-INDUCING PRIEST. | KA HOAILONA O KE KAHUNA HANA ALOHA. | ||
A love-inducing priest had an augury. He would not perform any work [in his calling]unless in accord with an augury assuring the return of the deserting man or woman.If the priest had drawn lots relating to the return of the wife, and the result wasfavorable, he would explain the omen according to his knowledge; or if unfavorable,in this manner: “We will not do anything with you because your wife will not return.”If favorable, others would say thus: “Your wife will return; tomorrow at night yourwife will arrive at your house.” These were the words of the love-inducing priestafter he had performed his ceremonies. A love-inducing priest had great influencein his calling. Though a person to be won back was over twenty miles away, or, itmay be had gone to another island, through the power of the love-inducing priest hewould return in a very short time. | He hoailona no ka ke kahuna hana aloha. Aole no e hana wale ana ua kahuna nei, keole e ku i ka hoailona hiki ke hoi mai ka wahine a kane paha i haalele. Ina ua hoailonaua kahuna nei, a i ku i ka hoailona o ka hoi mai o ka wahine, alaila e hoakaka noke kahuna hana aloha i ka hoailona i ku i kana ike, ina paha he pono, a ina paha hepono ole, penei: “Aole kaua e hana ia oe, no ka mea, aole e hoi mai ana ko wahine.”A penei hoi kekahi e olelo ai, ina he pono: “E hoi mai ana ko wahine, apopo a po ihohiki mai ko wahine ma kou hale.” O ka olelo keia a ke kahuna hana aloha mahope ihoo kana hana ana. He mea mana ke kahuna hana aloha ma kana oihana. Ina paha mawahoo na mile he iwakalua a oi aku paha ka mea i hana ia, a i ole ia, ua kaawale aku pahai ka mokupuni okoa, alaila, ma ka mana o ka ke kahuna hana aloha, ua manawa ole, uahiki mai. | ||
THE EVIL WORK OF A LOVE-INDUCING PRIEST. | NO KA HANA INO A KE KAHUNA HANA ALOHA. | ||
The evil work of the love-inducing priest mentioned in this number consisted in thepriest performing according to the dictation of the person ordering him. Some peoplewould express their desire to the priest in these words: “Make my wife ill with sores.”If not this way then in some other way, thus: “Make my wife to leap down a precipice.”The priest performed only according to the words of the person so ordering. | O na hana ino a ke kahuna hana aloha i olelo ia ma keia helu, oia no ka hana ana oke kahuna mamuli o ka makemake o ka mea nana ke kauoha, a i olelo e hana. Penei eolelo ai kekahi poe i ke kahuna hana aloha: “E hana oe i kuu wahine a makaaha.” Aina aole pela, alaila ma kekahi ano e ae. Penei: “E hana oe i kuu wahine e lele ika pali.” Mamuli wale no o ka mea nana ka hana e olelo ai, pela no e hana ai ke kahunahana aloha, aia e like me ka makemake o ka mea nana ke kauoha. | ||
THE LOVE OF A PERSON ENCHANTED BY THE PRIEST. | NO KE ALOHA ANA O KA MEA I HANA IA E KE KAHUNA. | ||
When a love-inducing priest wrought his power upon a person if intended to be a deepinfatuation that would bring the parties to live together again, when the love ofthe deserted wife or husband, it may be, arose it was either an intense love or elsean idiotic infatuation. Consequently the person so enchanted had nothing else to thinkabout, not even an affection for her paramour, all the love being placed upon thehusband, or the child-bearing wife [as the case may be]. | I ka hana ana a ke kahuna hana aloha i kekahi, ina ua hana ia no ke aloha kupouli,he mea e hoihoi ana a noho pu. Ka manawa e hiki aku ai ke aloha o ka mea i haaleleia e ka wahine, a e ke kane paha, alaila, e kupouli auanei ke aloha ke hiki mai, ahe aloha naaupo loa paha. Alaila o ua mea la i hanaia, aole ana mea manao wale ae,aole he aloha i ke kane manuahi, hoi ae la ke aloha a pau loa i ke kane, a wahinei hanaukama. | ||
CHARACTER OF INDUCED LOVE. | KE ANO O KE ALOHA I HANA IA. | ||
There is a vast difference between true love and induced love. When the latter lovearose it came with a heat, with trembling, with a hate for all other things; the [[118]]only thing in mind being the wife, or the husband, the eyes seeming to remain fixed.Such was the character of induced or concocted love. | He okoa loa no ke aloha maoli, a he okoa loa no ke aloha i hana ia. Aia a hiki maike aloha, he wela, he haalulu, he hoowahawaha i na mea e ae, aka o ka mea manao nui,o [[119]]ka wahine, o ke kane, he kau na maka ma kahi hookahi. Pela iho la ke ano o ke alohai hana ia. | ||
49. OF THE ONEONEIHONUA (DEDICATION SERVICE).This is a certain ordinance of the priesthood relating to the high priest, to thegovernment, the chiefs and the common people. Oneoneihonua was a prayer form of service. On the occasion of erecting a temple, and when nearits dedication, the district chiefs were assembled together, with the nobles and thecourtiers, who all occupied the forward part of a building prepared for the priesthoodof the chiefs. The services then took place for the dedication of the temple. At thistime the oneoneihonua priest arose, and with an invocation dedicated the temple before the assembly. Thiswas a great honor to stand forth on the day of the dedication of the temple, or insanctifying a temple. | 49. NO KE ONEONEIHONUA.O keia kekahi ano o ka oihanakahuna e pili ana i na kahuna nui, e pili ana i ke aupuni,na ’lii a me na makaainana, he pule nae ke ano o ke oneoneihonua. I ka manawa e kukuluia ai ka heiau, a kokoke i ka hoolaa ana, alaila, e hoakoakoa ia na ’lii aimoku, ame na kaukaualii, a me na aialo o ke alo alii a pau, e hele no lakou a pau i mua hehale i hoomakaukau ia no ka oihanakahuna o na ’lii. I kela manawa e hoomana ai keanaina no ka hoolaa ana i ka heiau, ia manawa e ku mai ke kahuna oneoneihonua, maka pule, i hoolaa ia ai ka heiau, i mua o ke anaina. O keia ka oihana nui e ku i muao ka la e hoolaa ia ai ka heiau, a e kapu heiau ai paha. | ||
50. SOME SIGNS PERTAINING TO FISHERMEN. | 50. KEKAHI MAU HOAILONA IKE E PILI ANA I KA POE LAWAIA. | ||
Fishermen had signs pertaining to the order of priesthood, important signs too; augurieswhich exposed the mischievous actions of a husband or wife, or some one in the home.For example: The parting of a hook. Supposing that a person was going out fishingwith the hope of making a good catch, if the hook parted once and again and so continued,the fisherman would murmur, “Those at home have transgressed.” Thus the fishermangrumbled because he knew that the reason the hook parted was the transgression ofthose at home, whether the wife or others. Therefore the parting of the hook was anomen of the fishermen, relating to the order of priesthood. | He mau hoailona ike no ka ka poe lawaia e pili ana i ka oihanakahuna, he hoailonaano nui no, he hoailona hiki ke hoike mai i ke kalohe ana o ke kane a wahine paha,a i ole, o ko ka hale paha. Eia. Ka moku ana o ka makau. Ina e holo ana kekahi i ka lawaia, a me ka manao e loaa ka ia; a ina ua moku ka makau;a moku hou ka makau, a pela mau aku, alaila e olelo auanei ka lawaia, “Ua hewa akunei ka noho hale.” Pela e olelo mai ai ka mea lawaia, no ka mea, ua maopopo iho lai ka mea lawaia ke kumu i moku ai ka makau, “O ka hewa ana o ka poe e noho ana i kahale, ina o ka wahine, a ina he poe e ae.” Nolaila o ka moku ana o ka makau, ka hoailonaike no ia a ka poe lawaia, e pili ana i ka oihanakahuna. | ||
THE TRANSGRESSION OF THOSE AT HOME. | NO KA HEWA O KA POE MA KA HALE. | ||
It was customary with those whose vocation was that of fishing to have certain regulations.Before a person went out fishing he would admonish those who remained at home notto do any act which would interfere with the fishing trip. He cautioned them in thiswise: | He mea mau i ka poe nana ka oihana lawaia, he mau kanawai mau ko lakou. Mamua o koke kanaka hele ana i ka lawaia, e papa mua oia i ka poe ma ka hale, aole e hana ikekahi mau mea e keakea ai i ka hele ana i ka lawaia. Penei e olelo ai ka lawaia: | ||
1. The wife was forbidden from committing adultery. | 1. Ua kapu ka moekolohe ana aku o ka wahine me kekahi kane e aku. | ||
2. Adultery by other inmates of the house of the fisherman was also forbidden. | 2. Ua kapu ka moekolohe ana o na mea e ae i loko o ka hale o ka mea lawaia. | ||
3. Fighting was forbidden in the house of the person going out fishing. | 3. Ua kapu ka hakaka ana o na mea e ae i loko o ka hale o ka mea e hele ana i ka lawaia. | ||
4. Inquiries such as “Where is (the fisherman)” while he was out on the ocean wereforbidden. | 4. Ua kapu ka ninau ana o kekahi i ka manawa aia ka lawaia i ka moana, me ke ninauana “auhea o mea?” | ||
5. Eating the bait reserved by the fisherman was forbidden. | 5. Ua kapu ka ai ana i ka maunu a ka lawaia. | ||
6. Covetousness during the fisherman’s absence at sea was prohibited. If any one ofthese things was violated by those at home while one was out fishing his labor wasin vain; by observing the sanctity of the house of those going out fishing successwould result. | 6. Ua kapu ke kuko ana i ka manawa aia ka lawaia i ka moana. O keia mau mea a pau,ina e hana ia kekahi o keia mau mea e ko ka hale poe, i ka manawa aia kekahi i kalawaia, alaila ua poho wale kona luhi; aia no a malama ia ka maluhia o ka hale o kapoe e holo ana i ka lawaia, alaila pono. | ||
The breaking of a hook was a recognized indication to the husband that his wife committedadultery. The same would apply to all the inmates of the house. In view of these interdictionssome people strictly observed them when a person went out fishing.[[120]] | O ka moku ana o ka makau he kumu maopopo no ia i ke kane, ua moekolohe kana wahineme kekahi mea e aku. Pela no i na mea a pau e noho ana i ka hale. A mamuli o keiamau mea kapu, ua malama loa kekahi poe i keia mau mea ke hele kekahi i ka lawaia.[[121]] | ||
GODS OF THE FISHERMEN. | NA AKUA O KA POE LAWAIA. | ||
Fishermen had gods just the same as other callings; none followed the occupation offishing without a deity. | He mau akua no ko ka poe lawaia, e like me na oihana e ae, aole no e malama ana kekahipoe i ka oihana lawaia me ke akua ole. | ||
CUSTOMS OF THE FISHERMEN. | KE ANO O KA HANA A KA POE LAWAIA. | ||
The fishermen observed the customs of the order of priesthood. If a fisherman hada new seine, it was necessary to bring a sacrifice sanctioned by the order of priesthood,to be offered before using the new net that it might be dedicated in the name of thegods[39] of fishing. The services were as follows: A pig was brought to a place as near aspossible to where the fishing was to be done; some of the people roasted the pig andsome went fishing; the fish or fishes first caught in the net were to be roasted togetherwith the pig; it was called a sacrificing net. | O ke ano o ka hana ana a ka poe lawaia, he poe malama no lakou i na hana o ka oihanakahuna.Ina paha he upena hou ka kekahi lawaia, e pono ke lawe mai i ka mohai o ka oihanakahuna,e hana ia mamua o ka lawaia ana o ka upena hou, i pule ia ai mamuli o ka inoa o naakua lawaia. Penei hoi e hana ai: E lawe ia ka puaa ma kahi e kokoke aku ana i kahie lawaia ai; a e kalua kekahi poe i ka puaa, a e hele kekahi poe i ka lawaia, a oka ia a mau ia paha i hei mua i ka upena, oia na ia e kalua puia me ka puaa, ua kapaia ia, he upena kahukahu. | ||
When the pig was cooked all those who arrived at the place of fishing assembled together.The owner of the net then took a small portion of the spleen, and of the snout, andof the tail of the pig, and took also the nose of the first fish caught in the net,putting all these little things together and placing them in a piece of potato, orkalo. Thereupon the owner of the net first prayed to the god of fishing accordingto the ordinances of the priesthood; after prayer the real owner of the net wouldbe the first to eat the things set apart according to the custom of such service,and together with the others would partake of the things prepared, after the servicesof the sacrifice according to the rites of the order of priesthood were performed. | Aia a moa ka puaa, alaila, e akoakoa like ka poe i hiki ma kahi i lawaia ai. Ia manawae lawe ae ka mea nana ka upena i kahi hapa iki o ke akeniau o ka puaa, a me kekahiwahi hapa o ka ihu o ka puaa, a me ka hapa o ka huelo, alaila e lawe mai i ka nukuo ka ia i hei mua ai i ka upena, alaila e huipu ia mau mea liilii a pau i loko o kekahiapana uwala a kalo paha. Alaila, e pule mua ka mea nana ka upena i ke akua o ka oihanalawaia, mamuli o ka hana o ka oihanakahuna, a pau ka pule ana, alaila o ka mea ponoinana ka upena ke ai mamua i na mea i hookaawale mua ia no ka oihanakahuna, alailae ai pu me na mea e ae mahope iho o ka pau ana o ka hana i ka mohai no ka oihanakahuna. | ||
This service was observed in all kinds of fishing. If a new line was to be used, thesame service performed for the net was also given it. No net or line was used withoutfirst making an offering according to the rites of the order of priesthood. | Pela no e hana ai na mea ano lawaia a pau. Ina he aho hou, e like me ka oihana noka upena hou, pela no e hana ai. Aole e pono e hana wale ia kekahi upena a aho pahake ole e lawe mua i ka mohai no ka oihanakahuna. | ||
ANOTHER WAY OF PERFORMING THE SERVICES. | KEKAHI ANO O KA HANA ANA. | ||
Here is another way wherein the fisherman performed the services for nets. If a fishermanhad obtained an old net from another person, perhaps obtained by said fisherman throughpurchase, or made a present of; or perhaps said fisherman had a net which was desiredto be changed into a flying-fish net, it was therefore classed as a new net, for whichthe sacrificial offerings of the order of priesthood must be carried out in the samemanner as of a new net. | O kekahi ano o ka hana ana a ka poe lawaia no na upena. Ina he upena kahiko ka kekahilawaia na kekahi mea e mai, ua loaa paha ia lawaia ma ke kuai ana, a haawi wale iamai paha, a na ua lawaia nei paha kekahi upena, a manaoia e hana i hano malolo (upenamalolo). Alaila, he upena hou no ia, a e pono e lawe i ka mohai o ka oihana kahunae like me ka hana ana o ka upena hou. | ||
51. THE OCCUPATION OF FARMERS. | 51. NO KA OIHANA A KA POE MAHIAI. | ||
Agriculture had its god.[40] No person could cultivate without recognizing the god of agriculture of the orderof priesthood, for among those who served the said god of agriculture, it was necessaryto pray to them that the vocation might flourish.[[122]] | He akua no ko ka oihana mahiai. Aole e hiki i kekahi poe ke mahiai me ka malama olei ke akua mahiai o ka oihanakahuna, no ka mea, i waena o ka poe malama i ke akua noka mahiai, he mea mau no ka pule ana i na akua mahiai, i mea e ulu nui ai ka oihanamahiai.[[123]] | ||
AUGURIES IN AGRICULTURE. | NA OIHANA IKE O KA MAHIAI. | ||
The occupation of agriculture had its auguries. No farmer would plant his seed unlesshe observed the auguries of agriculture according to the order of priesthood. A farmercould not even plant his seed unless he did so in the days suitable for planting.Should a person plant his seed in days known to be unfavorable, the more experiencedfarmers would predict failure through their observance of the rites of the order ofpriesthood. | He mau oihana ike no ka oihana mahiai. Aole e kanu wale ana kekahi mahiai i kana meakanu, ke ole oia e malama i ka oihana ike o ka mahiai e pili ana i ka oihanakahuna.Aole no e hiki i kekahi mahiai ke kanu wale i kana mau mea kanu ke kupono ole i nala maikai i ke kanu. Ina i kanu wale kekahi i kana mau mea kanu i loko o na la i oleloia he maikai ole, alaila, e hooiloilo auanei ka poe maa i ka mahiai ana, mamuli oka oihanakahuna. | ||
THE PLANTING OF POTATOES. | NO KE KANU ANA I KA UWALA. | ||
In the cultivation of potatoes there were certain rules to be observed in their planting,because a person could not take one or another potato sprig at random, without properlyexamining the condition of the leaves that would be productive. For example: In pluckingthe potato sprigs that would bear fruit, the thriving condition of the leaves mustbe seen to. If they were observed to be of a fine soft growth, or perhaps somewhatlight colored, those sprigs were selected as being adapted to planting. The planterwould then declare, “Those sprigs will not fail of yielding potatoes.” But thoughthe leaves were good and the day unfavorable for planting, they would not bear fruit;nothing but the roots would be seen. | Aia i loko o ka mahi ana i ka uwala kekahi mau hoailona e pono ai ke kanu i ka uwala,no ka mea, aole no e hiki i kekahi ke lawe mai i kela lau uwala keia lau uwala e kanume ka nana pono ole i ke ano o ka lau uwala e hua ai. Penei: I ka hoomaka ana e akomai i na lau uwala e hua ai, e nana mua i ke ano maikai. Ina ua ike ia ka lau uwalaua nahenahe maikai ka ulu ana, a ua ano aiai paha ke kino ako mai ia mau lau, ua kuponoia mau lau uwala i ke kanu aku. Alaila e olelo auanei ka mahiai, “Aole e ole ka huao keia mau lau uwala.” Aka, ina i maikai ka lau, e inoino ka la e kanu ai alaila,aole no e hua ana ia uwala; o ke aa wale no ka mea e ike ia. | ||
ANOTHER METHOD OF SELECTING SPRIGS. | KEKAHI ANO O KA LAU UWALA. | ||
Another method of selecting the potato sprigs was similar to the aforementioned, butthe farmer must be very careful in the plucking of the same, thus: On proceeding toselect the potato leaves, let him first dig down the potato hills to ascertain ifthey were full of potatoes, if so, then with assurance he could pluck the sprigs fromits vine. The farmer would say: “These leaves will not fail to be prolific when planted,because the hills are full of potatoes.” | O kekahi ano o ka lau uwala e kii ai, ua like no kona kii ana me ka mea i hoakakamua ia no kela mea mua. Aka, e pono no i ka mahiai ke makaala loa i kona ako ana ina lau. Penei: I ka hoomaka ana e hele e ako i ka lau uwala, e heluhelu mua iho oiai ka pue uwala, a ina he hua na pue uwala, alaila, e pono ke ako mai i na lau. Peneie olelo ai kekahi mahiai: “Aole e ole ka hua o keia lau ke kanu aku, no ka mea, hehua ka pue.” | ||
52. FAVORABLE DAYS FOR THE FARMER TO PLANT HIS SEEDS. | 52. NO NA LA KUPONO E KANU AI NA MEA KANU A KA MAHIAI. | ||
The days of a month were not all favorable for planting potatoes, for one day hadits own benefits, and another its favors; in the same manner were the twelve monthsof the year, they were not all favorable months for cultivation. The following werethe favorable days for the planting of potatoes, melons and bananas: | Ma na la apau o ka malama, aole e lilo i mau la maikai wale no no ke kanu uwala, noka mea, he okoa ka maikai o kekahi la, a he okoa ka maikai o kekahi la; pela no namalama he umikumamalua o ka makahiki, aole i lilo na malama a pau o ka makahiki imau la maikai wale no, no ka mahiai ana. Eia na la maikai no ke kanu uwala ana, ame ka ipu, a me ka maia. | ||
Hilo.—That was the first day of the month according to Hawaiian calculation. That day wasso named on account of the diminutive size of the moon, and mentioned as being slenderin appearance, and because of that fact in the appearance of the moon it was called“Hilo.” It was a favorable day, and the potato, melon and banana seeds planted by the farmeron this day would bear well. | O Hilo. Oia ka la mua o ka malama ma ko Hawaii helu ana. Ua kapaia ka inoa o ia la, mamulio ka uuku o ka mahina. Ua oleloia, he mahina puahilohilo. O ka mahiai e kanu i kauwala, ipu, maia ia la, alaila, he la maikai ia, he hua pono na mea kanu. | ||
Hoaka.—That was the second day of the month, so named on account of the similarity of themoon that night with the arch of a door.[41] In likeness to the curved lintel of a door so was the day named “Hoaka.” Those whoplanted their seeds on that day would find them yielding plentifully. The favors ofthis day were similar to those of Hilo.[[124]] | O Hoaka. O ka la elua ia o ka malama; ua kapaia ka inoa o ia la, no ka like ana o ka mahinaia po me ka hoaka o ka puka. E like me ka pio ana o ka hoaka o ka puka hale, pelai kapaia ai ka inoa o ia la Hoaka. O ka poe kanu i ka lakou mau mea kanu ia la, ehua nui ana no na mea kanu. Ua like no ka maikai o ia la me Hilo.[[125]] | ||
The Ku days.—There were four of these days, and were called the cluster days, each being named:Ku-kahi, Ku-lua, Ku-kolu, Ku-pau. The auspices of these days were similar to those of Hilo and Hoaka. If potatoes,bananas, or melons were planted in those days the bearing would be good. | O na Ku. Eha no ia mau la, ua kapaia ka inoa o ia mau la no na la huihui, a ua helu ia kolakou mau inoa ma ka helu aha penei: O Kukahi, o Kulua, o Kukolu, o Kupau. Ua likeno ka maikai o keia mau la me Hilo a me Hoaka. Ina e kanuia ka uwala, maia, ipu, iamau la, alaila he maikai no ka hua ana. | ||
Huna.—This day was called after the moon, on account of the vanishing of the horns of themoon and becoming somewhat rounded. Therefore the name of this day was called “Huna.”[42] It was a favorable day for potato planting; the potato sprigs planted this day wouldbear fine full potatoes; but if overburdened with soil forming the hills, the potatoeswould be fibrous; otherwise they would be fiberless. | O Huna. Ua kapaia keia la mamuli o ka mahina, no ka huna ana o na kihi o ka mahina, a liloi ano poepoe. Nolaila ua kapaia ka inoa o ia la o Huna. He la maikai keia o ke kanuuwala ana; o ka lau uwala e kanu ia la, he nemonemo maikai ka uwala. Aka, ina e kaumahaloa ka lepo ma ka pue, alaila, he aa nui o loko o ka uwala, aka, ina e mama ka lepomaluna o ka pue, alaila aole e aa nui ka uwala. | ||
Akua.—The name of this day was called after the gods of the farmers, a day in which tokuloa[43] the growing plants of the farmer. The day was of a two-fold character, a favorableand an unfavorable day. If potatoes were planted this day they would have, at bearing,a prolific yield, the following being applied by the farmers regarding it: “The potatohas a monstrous yield.” If the potato did not yield, the farmer would refer to itas follows: “How unnatural is the unproductiveness of my potato field.” | O Akua. Ua kapaia ka inoa o keia la mamuli o na akua o ka poe mahiai, he la kela e kuloaai i na mea ai i ulu mai a ka mahiai. Elua mea ma keia la, he la maikai a he la ino.Ina i kanu ia ka uwala i keia la, ina e hua mai, aole o kana mai a ka hua; a peneii olelo ia ai e ka poe mahiai: “Hoakua ka hua a ka uwala.” A ina he hua ole ko kauwala, alaila penei e olelo ai ka mahiai: “Hoakua ka hua ole o ka’u mahinaai uwala.” | ||
Hoku.—The time when the moon becomes complete and round was called Hoku.[44] | O Hoku. O ka piha pono ana ae ia o ka mahina i ka poepoe ana. Ua kapaia o Hoku. | ||
Mahealani.—The name of this day was so called because the moon was full and appeared early.And on account of the fullness of the moon it was called Mahealani. On these two days, Hoku and Mahealani, the potatoes would be plentiful and of good large size. But if the leaves grew inabundance, the potatoes would be unwholesome; of a bitter or insipid taste. The appellation was given this day on account of the short retirement of the moonbefore it rose again.[45] This was a good day for planting potatoes; the products would be long, but large-coredand the stem fibrous. | O Mahealani. Ua kapaia ka inoa o keia la no ka malani ana o ka mahina, aole e liuliu puka kokemai. A no ka malani o ke mahina, ua kapaia aku o Mahealani. Iloko o keia mau la elua,o Hoku a me Mahealani, he mau la uwala keia, he maikai nunui ka uwala. Aka, ina eulu nui ka ulu ana o na lau, alaila, inoino ka uwala, he awaawaa mukakaka. | ||
Kulu.—The name was applied to this day on account of the lateness of the moon,[46] rising shortly after midnight; this was a good day to plant potatoes; they are long,but full of ridges; [and] its principal root has many branching ones. | O Kulu. Ua kapaia ka inoa o keia la, no ke kulu ana aku o ka mahina aole e liuliu loa pukamai; he la maikai no keia no ke kanu uwala, he loloa, he oihoiho nae, he aa nui kamole. | ||
The Laaus.—These were three days.[47] They were free-bearing days, but the potatoes were not good, being full of fibers.If the sprigs were planted in the morning of any of these days they would not bearfruit for one year and a few months over. | O na Laau. Ekolu keia mau la, he mau la uwala keia, aka, aole nae he maikai o ka uwala, he aanui.A ina ma ke kakahiaka o keia mau la e kanu ai ka uwala, aole e hua koke hookahi makahikime na malama keu, alaila hua. | ||
Muku.—This was the last day of the month. This day was so called from the fact that themoon was not seen the previous night, therefore it was called Muku.[48] This was a favorable day for the planting of potatoes, bananas and melons, similarto Hilo, Hoaka, and the four Kus. | O Muku. O ka la hope keia o ka malama. Ua kapaia ka inoa o keia la no ka ike ole ia ana oka mahina i ka po. A nolaila ua kapa ia o Muku. He mau la maikai keia no ke kanu uwala,maia, ipu, e like ko lakou maikai, me Hilo, Hoaka a me na Ku eha. | ||
53. OF DREAMS.[49] | 53. NO KA MOE UHANE. | ||
There are many things related to dreams; some are beneficial and some not. In a dreamsome things are revealed whereby a person may be advised of what he should [[126]]do, and the accomplishment of every thing which he intended to perform. Dreams havecertain auguries in relation to the order of priesthood. Those who had knowledge ofthe interpretation of dreams were among those who had a deep understanding of theauguries of dreams pertaining to life and death. | He nui na mea e pili ana i ka moe uhane, he moe waiwai kekahi, a he moe waiwai olekekahi; aia no i loko o ka moe uhane ana e hoikeia ai na mea e hiki ai i ke kanakake [[127]]hana, a me na mea a pau e hookoia ana a ke kanaka e manao ai e hana. He mau oihanaike no ko ka moe uhane e pili ana i ka oihanakahuna. O ka poe ike i ka hoakaka anao na ano o ka moe uhane, o keia kekahi o ka poe ike hohonu i na ouli o ka moe uhanee pili ana i ka make a me ke ola. | ||
THE BENEFIT OF DREAMS. | KA WAIWAI O KA MOE UHANE. | ||
Supposing that one had a dream, a water dream, it was certainly a good sign. The water dream. If a person was afflicted with a severe ailment, an ailment whichmight be fatal, then before the medical priest operated on him, he (the priest) wouldassert: “Should you dream a water dream tonight, you will recover.” This was one ofthe customary auguries by dream in connection with the order of priesthood. | Ina ua loaa i kekahi ka moe uhane, “he moe wai,” alaila he moe maikai ia ke ike iamoe uhane. Ka moe wai. Ina paha e waiho ana kekahi mea i ka mai nui, a he mai ua ikeia ka pilikia, alaila, mamua o ka hana ana a ke kahuna lapaau ia ia, e kauoha auaneike kahuna, “Ina e loaa ka moe wai ia oe i keia po, alaila ola oe.” O keia kekahi oka hoailona mau ma ka moe uhane e pili ana i ka oihanakahuna. | ||
THE SEA DREAM. | KA MOE KAI. | ||
This was one of the worst dreams to be had in sleep. If a person had a sea dream beforehe was ill it foretold that the dreamer would be taken sick. Again. If a person dreamtof seeing another bathing in the sea, the dreamer would not be affected but the personseen in the dream as bathing would be taken ill. But the usual result of a sea dreamwas to indicate blotches or other skin eruptions. | O keia kekahi o na moe ino loa ke loaa i loko o ka moe uhane. Ina e loaa ka moe kaii kekahi mamua o kona manawa mai ole, alaila e mai aku ana no ua kanaka la nana kamoe uhane. Eia kekahi. Ina paha ua ike ia aku kekahi e auau ana i ke kai, ma ka moeuhane e kekahi mea e aku, alaila o ka mea nana ka moe uhane ke pilikia ole, a o kamea i ike ia ma ka moe uhane e auau ana i ke kai ke mai. Aka o ka mea mau i ka moekai ke loaa ma ka moe uhane, he kakio ka mai, a he mai ano puupuu e ae. | ||
GOING NAKED. | NO KA HELE WALE AOLE KAPA. | ||
This was one of the most inauspicious dreams as it concerned illness and death. Supposingthat a person was seen by another in a dream going without apparel, then the priestwould remark: “Misfortune will befall that man;” that is, the person seen in the dreamgoing about without clothing. | O keia kahi o na moe ino ke loaa ma ka moe uhane, he moe uhane keia e pili ana i kamai a me ka make. Ina paha ua ike ia kekahi e hele wale ana, aole he kapa, ma ka moeuhane e kekahi mea e aku, alaila, e olelo auanei ke kahuna: “He pilikia aku ka hopeoia kanaka,” o ke kanaka nae i ike ia e hele wale ana aole he kapa ma ka moe uhane. | ||
OF THE TOOTH EXTRACTING DREAM. | NO KA MOE UNUHI NIHO. | ||
This was one of the most unfavorable dreams. If, in his sleep a person had a toothextracting dream, it was a dream foretelling the death of one of his own blood. Ifthe tooth extracted was from the left side, then one would die from among the wife’srelatives; but if the tooth was drawn from the right side, then death would correspondinglyoccur from among the relatives of the dreamer. If the teeth extracted were from thefront, the eye-teeth for instance, upper or lower jaw, then the fulfillment of thedream would occur in the death of a near relative of the dreamer. This, however, didnot occur to those who were unaccustomed to the interpretation of the dream, and whohad no idea that the dream meant anything. | O keia kekahi o na moe uhane ino loa. Ina paha ua loaa ka moe unuhi niho i kekahima ka moe uhane, alaila he moe uhane no ia e pili aku ana i ka make o kekahi o konakoko. Ina paha ma ka aoao hema ka niho i unuhiia, alaila, ma ka aoao o ka wahine kamea e make ana; aka hoi i na ma ka aoao akau, ka niho i unuhiia, alaila ma ka aoaokupono iho no o ka mea nana ka moe e hooko ia ai ka make. A ina hoi ma ke alo ponoina niho i unuhi ia, o na niho aiwaiu paha, ina maluna a malalo paha, alaila, malunao ke koko ponoi no o ka mea nana ka moe uhane e hooko ia ai ka make. Aole nae e hikiwale ana ia mea i ka poe maa ole ke hoakaka ae i ke ano o ia moe uhane, aole no hoie manao ana he hana ka ia moe uhane. | ||
THE BURSTING [OF AN ABSCESS]. | NO KA PAHU ANA. | ||
The interpretation of this dream is similar to that of the tooth-extracting dream.If a person suffered a “burst” in a dream or a vision, if it happened right in front,then the priest of the order of priesthood said: “Your own relatives will die, thosewho are nearest to you.” If the burst occurred on the left side, then it concernedthe wife and others who held relationship. On the other hand, if the bursting occurredon the right [[128]]side, death would befall the husband or his relatives, in case a man had the dreamor vision. And if a woman was the dreamer, death would befall her or her own relatives,if the abscess broke in front or on the right side. | Ua like ke ano o keia moe uhane me ko ka moe unuhi niho. Ina paha ua loaa i kekahikanaka he “pahu” ma ka moe uhane, a ma ka hihio paha. Ina ua pahu pono ae ma ke aloi loko o ka hihio a moe uhane paha, ma ka moe uhane ana, alaila e olelo [[129]]auanei ke kahuna o ka oihanakahuna, “E make ana kou poe ponoi, ka poe no e pili anaia oe.” Ina ma ka aoao hema ke pahu ana, alaila, ua pili no ma ka aoao o kana wahine,a me kekahi poe pili e ae. Aka hoi, ina ma ka aoao akau ke pahu ana, alaila, ua pili ka hookoia ana o ka makema ka aoao o ke kane, ina he kane ka mea nana ka moe a me ka hihio. A ina he wahine,ka mea nana ka moe o ia ano, ua pili no ka make ma kona aoao ponoi ke pahu pono make alo, a me ka aoao akau. | ||
OF A HOUSE CONSUMED BY FIRE. | KA MOE PAU O KA HALE I KE AHI. | ||
This was one of the dreams which foretold of the events which would transpire thenext day. If a dream of this character occurred to a person at night, of a house beingconsumed by fire, its interpretation would be as follows: A charge would come forth,perhaps an accusation liable to trial, and justly so; no good word had any referencefor this dream. If a blaze was seen in a dream, but which (blaze) had not made anyheadway before it died out, then the charges would not be made public; they wouldbe adjusted and settled within the home. But if in the dream the blaze was seen tospread and was not extinguished when the dreamer awoke, then the accusations wouldbecome public, or perhaps before a trial court. | O kekahi keia o na moe uhane e hoike mai ana i na hana e hiki mai ana ma ke ao anaae. Ina ua ike ia keia moe uhane e kekahi ma ka po, ina paha ua pau kekahi hale ike ahi, alaila, eia ka hoakaka ana i ke ano o ia moe. He olelo e hiki mai ana mahope,ina he olelo no ka hewa e ku ai i ka hookolokolo ia, oia iho la, aole e pili ana kaolelo pono ma keia moe. Ina, ua ike ia ka moe ahi ma ka moe uhane ana, ua a ke ahi,aole nae i a loa, a ua pio koko no, alaila, aole e puka loa ka olelo i waho, i kahale wale iho no ia olelo e hookolokolo ai a pau wale iho. Aka, ina ua ikeia ke ahima ka moe uhane, ua a loa paha, aole i pio iki a hiki i ka puoho ana o ka mea nanaka moe, alaila e puka loa ana ka olelo i ke akea a i ka aha hookolokolo paha. | ||
ANOTHER INTERPRETATION OF A FIRE DREAM. | KEKAHI ANO O KA MOE AHI. | ||
Supposing that a blaze was seen by a person in a dream, and that the dreamer endeavoredto quench the fire and perhaps extinguished it; then some words would come forth duringthe day, which, however, would not spread being only of small moment. If there wasan encounter from the words which came forth during the day, then the person who extinguishedthe fire would be the one to suppress the quarrel during the day, if the words referredto an encounter. | Ina paha ua loaa ka moe ahi i kekahi mea ma ka moe uhane paha, a ua ike ia ke ahi,a ina ua kinai iho ka mea nana i moe ua ahi la, a ua pio paha ma ia kinai ana. Alaila,he olelo ko ke ao, aole nae e puka, he wahi olelo uuku wale iho no. Ina he hakakaka olelo i puka i ke ao ma ia manawa, alaila o ka mea no nana i kinai ke ahi, oiano ka mea nana i papa ka olelo i ke ao, ina he olelo no ka hakaka. | ||
ANOTHER VERSION OF A FIRE DREAM. | KEKAHI ANO E AE O KA MOE AHI. | ||
Supposing that a dreamer saw that one side of the house was destroyed, then from theside destroyed by fire would the words of judgment come forth, or words of altercationor strife. If a person dreamed of a fire which spread all over the land, that firedid not have any relation to the blaze above described. But a fire seen in this mannerhad reference to the kingdom, if an epidemic prevailed, or it might mean war. If notof that character perhaps the overthrow of the government. The high priests of theking were the interpreters of this dream to the island rulers. | Ina paha ua pau kekahi aoao o ka hale ma ka ike ana a ka mea nana i moe, alaila oka aoao no i pau i ke ahi ma ka ike ana a ka mea nana i moe, malaila no ka olelo hookolokoloe puka ai, a i ole he olelo no ka hoopaapaa, a hakaka paha. A ina ua loaa ka moe ahii kekahi ma ka moe uhane, a he ahi ua a ae a puni ka aina, alaila, aole i pili iaahi me ke ahi i hoakaka ia maluna. Aka o kela ahi ina e ike ia pela, alaila, ua piliia ahi i ke aupuni, ina he mai laha, a i ole he kaua paha. A ina aole ma ia ano, heauhulihia paha. Na na kahuna nui no o ke alii e hoakaka lea i ke ano o ia moe i na’lii aimoku. | ||
OF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER.Supposing that a light was seen moving from one division of land to another, or fromone house to another, in a dream, an interpreter of dreams or a counselor of the greatorder of priesthood would say: “The ruling power of a certain chief will cease, andbe given to another island chief. If not an island chief, then a division or a districtchief will be removed.” However, if in the dream a light was plainly seen coming directfrom a certain place and entered a dwelling, the house in which the light enteredwith the person holding it being plainly seen, then the interpreter of dreams, andthe counselor of the great order of priesthood would say: “An overseership, or a divisionor island administratorship will cease, and the benefits given to the person who carried[[130]]the lamp from another place.” If the person who carried the light and the owner ofthe house into which the light was taken were plainly seen, then the dream had referenceto them. | NO KE KUKUI A MAI KEKAHI AINA A I KEKAHI AINA.Ina paha, ua ike ia kekahi kukui e a ana mai kekahi aina mai a komo i kekahi aina,a i ole ia, mai kekahi hale mai paha a komo i kekahi hale, ma ka moe uhane nae kaike ia ana, alaila, e olelo auanei ke kilokilo moe uhane, a kakaolelo paha o ka oihanakahunanui, “E pau auanei ke alii aimoku ana o kekahi alii, a e lilo auanei i kekahi aliiaimoku e aku. A ina aole he alii aimoku, alaila, he alii aiokana, a aiahupuaa pahaka mea e hoopauia ana.” Aka hoi, ina ua ike maopopo ia ke kukui ma ka moe uhane ehele pololei ana mai kahi e mai a komo i kahi hale, ua ike maopopo ia ka hale i komoai ke kukui, a me ka mea nana i paa mai ke kukui, alaila e olelo auanei ke kilokilomoe uhane, a me ke kakaolelo o ka oihanakahuna nui, “E pau ana ka noho konohiki ana,a noho aiokana paha, [[131]]a aimoku paha, a e lilo auanei ka pomaikai i ka mea nana i paa ke kukui mai kahi emai.” Ina ua ike maopopo ia ka mea nana i paa mai ke kukui, a me ka mea nona ka halea ke kukui i komo ai, alaila no laua ka hana ma ka moe uhane. | ||
OF TWO LIGHTS. | NO NA KUKUI ELUA. | ||
Supposing [in a dream] that two lights were seen burning, going in opposite directions,each carried by an island chief, the dream meant that they were two opposing lights,one chief opposing another chief. And if the dreamer saw the two lights burning, andthe light carried by one was extinguished, the high priest of the order of counselorswould say: “War will follow, and the person whose light was extinguished will be vanquished.Victory will not be attained by him in wars.” | Ina ua ike ia na kukui elua e a ana, e hele aku ana kekahi kukui, a e hele mai anakekahi kukui, he mau alii aimoku nae na mea nana i paa na kukui ma ka moe uhane; oke ano o ia moe uhane, he mau kukui paio laua, e paio ana kekahi alii me kekahi alii.A ina i nana aku ka mea nana ka moe uhane, ua a na kukui elua, a i pio ke kukui akekahi, alaila e olelo auanei ke kahuna nui o ke kakaolelo, “He kaua ka hope, a oka mea nana ke kukui i pio, oia no ke pio ana, aole e loaa he lanakila nona i lokoo na hoouka kaua.” | ||
54. OF A BOWEL DREAM. | 54. NO KA MOE UHANE NAAU. | ||
Supposing that a man or woman had a bowel dream, and that the intestines were drawnout and not returned to their usual form, the interpretation of the dream would beas follows: A man would leave his wife, or vice versa. If it did not so refer, theinterpretation of the dream would be fulfilled in the death of either. The dream,however, did not particularly apply to any other person; it referred to the dreamerhimself. | Ina ua moe uhane kekahi kane, a wahine paha, a he moe uhane naau ka mea i loaa maka moe uhane ana, ina paha penei ke ano o ka unuhi ana i ka naau. Ina ua unuhi iaka naau a pau i waho, aole nae i hoihoi hou ia mai ka naau e like me ka mea mau, alailaeia ka hoakaka ana i ke ano o ia moe. E haalele ana ke kane i ka wahine, a i ole kawahine i ke kane paha. A ina aole i pili ma ia ano, alaila, e hooko ia ua moe uhanela ma ka make o kekahi, aole nae e pili keia moe ia hai, aka, e pili ana no i ka meanana ka moe uhane. | ||
OF A KITE FLYING DREAM. | NO KA MOE UHANE HOOLELE LUPE. | ||
This dream had reference to no one else but the dreamer, whether it related to property,or referred to something else that he was perhaps in need of. If the dreamer, in adream flew a kite and drew in the line, piling it up before him, he would have greathopes the next day of receiving a large fortune. If gambling occupied his mind itwould succeed. But if the dreamer flew a kite and while pulling in the line the kitebroke away, then he would not be fortunate the next day. If he went out to gamblehe would lose all, nothing remaining to him. | O keia moe, aole ia e pili ana ina mea e ae, aka i ka mea ponoi nana ka moe, ina uapili i ka waiwai, a ina ua pili i kekahi mea e ae, no ka nele paha. Ina ua hooleleka mea nana ka moe uhane i ka lupe ma ka moe uhane ana, a ina ua hukihuki oia i keaho a puu ma kona alo ponoi, alaila e manaolana nui auanei ka mea nana ka moe he pomaikainui kona ma ke ao ana ae. Ina he piliwaiwai kana i manao ai, e ko no auanei. Aka hoi,ina e hoolele ua mea la nana ka moe uhane i ka lupe a hukihuki i ke aho, a i mokuaku ka lupe, alaila aole e loaa ka pomaikai nona ma ke ao ana ae. Ina e hele i kapili waiwai, e pau ana no i ke eo, aole e koe nona ka waiwai. | ||
55. OF POI FERMENTING AND SPILLING OVER A CALABASH. | 55. NO KA HU ANA O KA POI A HANINI MAWAHO O KA UMEKE. | ||
This was one of the worst dreams in relation to altercations, or to other mattersliable to trial. If a person dreamed of fermented poi, that it spilled outside ofthe calabash, then the interpreter of dreams would say: “A word will come in the morning;a word which will be widespread.” But, if the dreamer saw that the poi fermented withoutspilling outside of the calabash before he awoke, then the interpreter of dreams wouldsay: “A word will come in the morning, which, however, will not go forth at large.”But if fermenting poi was seen in the calabash, and that the calabash broke as thedreamer saw it, then the interpreter of dreams would say: “This is a bad dream. Ifword comes and it relates to transgression, then it will not be without misfortune.” | O keia kekahi o na moe uhane ino e pili ana i ka hakaka, a i ole i kekahi olelo eae paha e pili ana i ka hookolokolo. Ina paha ua loaa i kekahi ka moe hu poi, ma kamoe uhane ana, a ua hanini paha ka poi i waho o ka umeke, alaila, e olelo auanei kekilokilo moe uhane: “He olelo ke hiki mai ana ma ke ao ae, olelo e puka loa ana ike akea.” Aka hoi, ina i ike ka mea nana ka moe uhane, ua hu ae ka poi aole i haninimawaho o ka umeke, a puoho wale ka mea nana ka moe, alaila, e olelo auanei ke kilokilomoe uhane, “He olelo ke puka mai ana ma ke ao ae, aole nae e puka ana i waho o keakea ia olelo.” Aka hoi, ina ua ike ia he poi hu, i ka umeke, a naha pu paha me kaumeke ma ka ike ana a ka mea nana ka moe, alaila e olelo auanei ke kilokilo moe uhane,“He moe ino keia. Ina e puka mai he olelo no ka hewa, alaila aole e nele ka pilikia.” | ||
56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD. | 56. KEKAHI MAU OIHANA IKE E PILI ANA I KA OIHANA KAHUNA. | ||
There were various auguries recognized among this people relating to the order ofpriesthood and which were not mentioned in the former numbers. There were [[132]]other auguries also which concerned everyone, those of the order of priesthood aswell as others. But it was through the order of priesthood that these auguries becameknown to all the people. | He nui na hoailona ike a keia lahui e pili ana i ka oihanakahuna i olelo ole ia mana helu mua. A he hoailona e ae no kekahi e pili ana i na mea a pau, ua pili i kapoe o ka [[133]]oihanakahuna, a ua pili i na mea e ae. Aka, no loko mai nae o ka poe malama i ka oihanakahunai puka mai ai keia oihana ike i na mea e ae. | ||
OF SMALL SPIDERS (KUUKUU). | O KE KUUKUU. | ||
This was one of the recognized omens and a lasting one. This kuukuu is a spider which pays out its web from within itself. Suppose that a man was restingsometime, and a spider was seen to drop right before him then the meaning of suchspider was that a benefit will come forth, or else a stranger will arrive. But ifthe spider was seen to drop on the right, or left side, or had dropped behind, thenit was a spider of no benefit. | O keia kekahi o na hoailona maa, a he hoailona mau no hoi. O ke kuukuu. He nanananano ia e hookuukuu ana i ka punawelewele i loko ona. Ina paha e noho ana kekahi kanakai kekahi manawa, a ina e ike ia kekahi kuukuu e haule pono iho ana ma ke alo, alaila,o ke ano o ia kuukuu, “He waiwai e puka mai ana mahope, a i ole he malihini paha ehiki mai ana.” Aka, ina ua ike ia aku, he kuukuu e hookuukuu ana ma ka aoao akau ahema paha, a i ole ua haule ia kuukuu ma ke kua, alaila he kuukuu waiwai ole ia. | ||
57. TWITCHING OF THE EYES. | 57. NO KA HULAHULA O KA MAKA. | ||
The twitching of the eyes was a sign which pertained to the order of priesthood. Ifthe twitching of the eyes happened to a person then it was something that foretoldthe arrival of a stranger, or mourning for some dead person. Therefore the twitchingof the eyes was followed by wailing, whether it be for the stranger, or for the deceased.If the twitching of the eyes continued for several days, perhaps ten or more, thenceased, its portent was about to be fulfilled; its consummation would surely follow. | O ka hulahula o ka maka, he hoailona no ia, e pili ana i ka oihanakahuna. Ina pahaua hiki mai ka hulahula o ka maka i kekahi, alaila, he mea ia e hoike mai ana no kamalihini puka, a i ole no ka uwe aku i kekahi mea make paha. A nolaila, o ka hulahulao ka maka, he uwe ka mea e hookoia ana mahope mai, ina no ka uwe i ka malihini, ai ka mea make paha. Ina e hoomau ana ka hulahula o ka maka i kekahi, a hala kekahimau la, a anahulu a oi aku paha, a ina i hoomalolo iho, alaila o ka hooko ia koe.Alaila e hiki io mai ana no ka hooko ana. | ||
RINGING IN THE EAR. | KE KANI ANA O KA ULA O KA PEPEIAO. | ||
Ringing in the ear was also a sign which pertained to the order of priesthood. Ifa ringing in the ear occurred to a person, he would know that he was being spokenill of by some person. If the ringing was in the right ear the priest of the orderof priesthood would say that a man was the person speaking ill. And if the ringingwas in the left ear then the divining priest of the order of priesthood said thata woman was the one speaking ill. The ringing of the ear did not refer only to evilspeaking. It had reference also to matters of a different nature. If sickness wasto befall the person having ringing ears, that was to be expected. These were theonly two ways which it had any application. | O ke kani ana o ka ula o ka pepeiao, he hoailona no ia e pili ana i ka oihanakahuna.Ina i loaa ke kani o ka ula o ka pepeiao i kekahi kanaka, alaila, e maopopo auaneii ka mea nona ka ula e kani ana, e olelo ino ia ana oia e kekahi mea e ae. Ina hoima ka pepeiao akau ke kani ana o ka ula, alaila, e olelo auanei ke kahuna o ka oihanakahuna,he kane ka mea nana e olelo ino ana. A ina hoi ma ka pepeiao hema ke kani ana o kaula, alaila, e olelo auanei ke kahuna kilokilo o ka oihanakahuna, he wahine ka meanana e olelo ino ana. Aole nae i pili wale no ke kani o ka ula o ka pepeiao no kaolelo ino wale no, aka, ua pili no no kekahi ano e ae. Ina he mai e hiki mai ana malunao ka mea nona ka ula oia iho la no. Alua wale no ano e pili ai ma keia ano. | ||
BRISTLING UP OF THE HAIR OF THE HEAD. | NO KA OKAKALA O KE POO. | ||
It is a creeping sensation in the head as though made by lice. There were two appellationsgiven to this sensation, “Bristling up of the head,” and “Swelling of the head.” Ifthis sensation, the bristling up of the hair of the head, was felt by a person whilehe was simply idling away the time, with a feeling of contentment, there being nocause for dissatisfaction, the sensation coming on suddenly, then the person thusaffected knew that he was being spoken ill of. This had the same divination as theringing in the ears. This sign did not, however, refer to this condition only, buthad reference also to other matters. For instance: Supposing that sometime remembrancescame to a man through fear, of the sudden death of a person; if the recollection ofthe dead person became very great, then the bristling of the hair of the head wouldsurely happen to that man. Fear was the cause.[[134]] | Oia no ka naholo ana o ke poo me he uku la. Elua no inoa ma keia mea, o ka “okakalao ke poo,” a me “malama o ke poo.” Ina ua loaa keia mea o ke okakala o ke poo i kekahimea, ina e noho wale ana ke kanaka me ka manao maikai wale no, aole he kumu e inoai, a hiki honua mai ka okakala o ke poo, alaila e maopopo auanei ka mea nona ke okakala,e olelo ino ia ana oia. Ua like no keia ano me ke kani ana o ka ula o ka pepeiao.Aole nae e pili wale keia hoailona o keia ano wale no, ua pili no ma kekahi ano eae. Penei: Ina paha, ua hiki mai ka hoomanao ana i kekahi manawa no ke kupapau makekoke, a he ano makau paha, alaila, ina ua nui loa ke kuko i hiki mai no ua kupapaumake la, alaila e hiki io mai no ka okakala o ke poo ia ia. O ka makau nae ke kumu.[[135]] | ||
58. THROBBING OF THE FEET. | 58. NO KE KONI O NA WAWAE. | ||
Throbbing of the feet is a pulsating on the under or upper side of the feet as thoughof something moving. If the throbbing of the feet happened to a person at sometimeit was an indication of removal to another location at an unexpected time for removal,therefore when the throbbing occurred a reality of the removal was apparent. However,if the portent of the throbbing of the feet was not in this case consummated, thenit would be realized in the arrival of a stranger. Therefore this sign had referenceto two instances only, the removal to another location and the arrival of a stranger. | O ke koni o ka wawae, he mea ia e koni ana malalo a maluna paha o na kapuai wawae,me he mea la e oni ana. Ina i puka mai ke koni ana o ka kapuai wawae i kekahi kanakai kekahi manawa, alaila he hoailona ia no ka hele ana aku ma kahi e, i kahi manawa,ka manawa hoi i ike ole ia e hele ana, nolaila, ina i puka mai ke koni, alaila, ehoomaopopo ana no ka hele ana. A ina aole i hookoia ma keia ano kela koni ana o kawawae, alaila e hookoia ma ka malihini puka mai, a nolaila, elua wale no mea e piliai keia hoailona, o ka hele ma kahi e, a me ka malihini puka mai. | ||
MOLES OF PERSONS. | NO NA ILA O KE KANAKA. | ||
There are in the moles of persons some signs pertaining to the order of priesthood,but some people did not agree upon the interpretation of these signs, some havingdifferent interpretations from others; but the high priests of the order of priesthood,and the counselor of the king knew the character of a person by the location of themole, and would accordingly interpret the character of a person and all his acts. | Aia i loko o na ila o ke kanaka kekahi hoailona ike e pili ana i ka oihanakahuna.Aole nae he like o ka manao o kekahi poe ma keia mau hoailona, ua kaawale ka hoailonaa kekahi a ua kaawale ka hoailona a kekahi, aka o na kahuna nui o ka oihanakahuna,a me na kakaolelo o ke alii ka poe ike i na ouli o ke kanaka, e like me kahi i kuai ka ila, pela no e hoakaka ai ke kahuna i ke ano o ia kanaka, a me kana mau hanaa pau. | ||
OF MOLES BETWEEN THE FEET AND THIGHS. | MAI NA KAPUAI MAI A HIKI I NA KUMU UHA. | ||
If the mole of a person was located on the feet, or on the calves of the legs, oron the thighs, the counselor would say that he would be a person moving about fromplace to place. But the counselor would explain more fully thus: | Ina e ku ka ila o kekahi ma na kapuai, a i ole ia ma na oloolo wawae paha, a i olema na uha paha, alaila, e olelo auanei ke kakaolelo, he kanaka hele ia, ia wahi akuia wahi aku, aole ia e mau ana me kona hanau. Aka, penei nae e hoakaka lea ai ke kakaolelo. | ||
On the Feet.—If the mole of a person be located on the instep he was the laziest of all persons,who merely loitered around without any serious thought for work; he would not remainsettled in one place. | Ma na Kapuai.—Ina ma ka poli wawae ka ila o kekahi, oia ka oi o ke kanaka palaualelo, he hele waleiho no kana, aole he manao nui i ka hana, aole e kuonoono ana oia ma kahi hookahi. | ||
On top of the Foot.—If the mole of a person was located on top of the foot, it indicated him to be awandering, lazy man, but not so lazy as the man with the mole on the instep. | Maluna o ke kapuai.—Ina e ku ka ila o kekahi maluna o ke kapuai, he kanaka hele no, he palaualelo, aolenae e like kona palaualelo me ko ke kanaka ma ka poli wawae ka ila. | ||
Between the Feet and the Knees.—If a mole is located between the feet and the knees, it denotes an itinerant person,one not altogether given to wandering, but who would not remain in his birthplace. | Mai na kapuai a na kuli.—Ina e ku ka ila mai ke kapuai a na kuli, he kanaka hele no, aole nae he lilo loao ka manao i ka hele, aole nae oia e mau ma kona aina hanau. | ||
Between the Knees and the Thighs.—If the mole of a person was located between the knees and the thighs it denoted amigratory person, who had, however, no great desire for roving but who would not settledown in his own place. He had, however, great desire for work. | Mai ke kuli a ke kumu uha.—Ina e ku ka ila o kekahi ma ke kuli a hiki i ke kumu uha, he kanaka hele no, aolenae ona manao nui ma ka hele, aole nae e mau ana ma kona wahi. Aka, he kanaka manaonui i ka hana. | ||
OF MOLES ON PRIVATES AND MONS VENERIS. | NO KA ILA MA NA WAHI HUNA A ME KA PUUKOLE. | ||
If the mole of a person was located on his privates it denoted him to have a greattendency to lasciviousness, as Keawe, a most notorious person in unlawful sexual intercourse. | Ina ma kahi huna ka ila o kekahi, alaila, oia ka oi o ke kanaka manao nui i na hanaa Keawe, he kanaka oi o ke kalohe ma na hana pili i ka moekolohe. | ||
OF MOLES ON THE BACK. | NO KA ILA MA KE KUA. | ||
If the mole of a person be on the back it shows him to be a selfish man, one who hadno great consideration for his relatives. If the person whose mole was thus located[[136]]saw his relatives coming, he would immediately turn his back in the direction hisrelative was coming, while the face was turned the other way. | Ina ma ke kua ka ila o kekahi, he kanaka aua, a he kanaka manao nui ole i kona maumakamaka. Ina e ike mai ka mea nona ka ila i kona makamaka e hele mai ana, alailao [[137]]ka haawi koke aku no ia i kona kua ma kahi a kona makamaka e hele mai ana, a o kealo huli aku ma kahi e. | ||
MOLE ON THE BACK OF THE NECK. | NO KA ILA MA KA HONO. | ||
If the mole of a person be on the back of the neck it indicated him to be the mostpowerful man in carrying loads on his shoulders, and who enjoyed lifting heavy weights.It had the same interpretation as the mole on the lower part of the neck where itmeets the shoulders. | Ina ma ka hono ka ila o kekahi, oia ke kanaka oi o ka ikaika i ke amo, a he kanakamanao nui no hoi i ka hapai i na mea kaumaha. Ua like pu ka hana a ia ila me ka hanaa ka ila ma ka hokua ponoi. | ||
MOLE ON THE NECK. | NO KA ILA MA KA AI. | ||
If the mole of a person be on the neck, especially on the throat, he was very fondof edibles, thereby attaining the reputation of a glutton, provided it was upon his“Adam’s apple”. | Ina ma ka ai ka ila o kekahi, o na mea ai kana mea e ono ai, ua kapa ia, “he kanakapuni ai,” ke ku nae ka ila ma ke kaniai. | ||
MOLE ON THE NOSE. | NO KA ILA MA KA IHU. | ||
If a mole was located on the nose the interpreter would say it is a kissing mole,because it is located at a place subject to kissing [or being kissed]. | Ina e ku ka ila ma ka ihu, alaila e olelo auanei ka mea kilokilo o na ila, “he ilahoni” no ka mea ua ku ma kahi o ka honi. | ||
MOLE ON THE EYE. | NO KA ILA MA KA MAKA. | ||
If the mole of a person be on the eye, the interpreter of moles would say: “It isa contemptuous eye.” That man or woman would not fail to criticise the conduct ofa person and all the acts that he did. Another interpretation of this mole was: “Alascivious and lustful eye,” on the husband or wife of another; also coveting theproperty of others, and things of like nature. | Ina ma ka maka ka ila o kekahi kanaka, alaila, e olelo auanei ke kilokilo ila, “hemaka loi.” Aole e nele ka loiloi o ia kane a wahine paha i ke ano o ke kanaka, a mena hana a pau a ke kanaka e hana ai. A o kekahi hana a ia ila, he ila anoi a makalehowale aku i ke kane a wahine paha a kekahi; me ke kuko wale aku, ina he waiwai na hai,a me na mea like o ia ano. | ||
MOLE ON THE FOREHEAD. | NO KA ILA MA KA LAE. | ||
It was said by wise counselors that if a mole was located on the forehead [of a person]he was an attentive and righteous man who would not shrink from a resolution thathe would make. If he failed through a drawing back then his hopes also failed notwithstandinghis great desires. | Ua oleloia e ka poe akamai i ke kakaolelo, ina e ku ka ila ma ka lae, he kanaka hoolohe,he hoopono, aole oia e hoi hope ma kona manao ana e hooholo ai. A ina e haule oiai ka hoi hope, alaila o kona hoi hope iho la no ia o kona manao me ka nana ole i namea ana e manao nui ai. | ||
MOLE ON THE CROWN OF THE HEAD. | NO KA ILA MA KA PIKO POO. | ||
If the mole of a man was on the crown of his head, he was the most learned man ina calling, whether it be that of a counselor, or a diviner, learned in the edifying works of former times. Kings would be hisassociates, and he would be a favorite of the chiefs. He would be a person who wouldstrictly observe the laws of the god of the order of priesthood. | Ina ma ka piko poo ka ila o kekahi kanaka, alaila oia ke kanaka naauao loa ma na hana,ina he kakaolelo, a kilokilo paha, he akamai ma na hana naauao o ka wa kahiko, hemau alii aimoku kona mau hoa kuka, a he kanaka punahele i na ’lii, he kanaka malamapono i na kanawai o ke akua o ka oihana kahuna. | ||
MOLE ON THE HANDS. | NO KA ILA MA NA LIMA. | ||
If the mole of a person be on the wrist-bone of the right or left arm it denoted himto be a powerful man in a fisticuff or an encounter, and in wrestling; one who wouldbe victorious in all conflicts. Another attribute which this man would possess washis strength in playing the pahee (sliding) and in bowling.[[138]] | Ina e ku ka ila o kekahi ma ke kano o ka lima akau, a lima hema paha, he kanaka ikaikai ke kuikui a me ka mokomoko, a he ikaika i ke kulakulai, e lanakila no oia i na manawahakaka a pau. O kekahi ano o ia kanaka, he kanaka ikaika i ka pahee, a me ka olohu(maika).[[139]] | ||
MOLE ON THE LIP. | NO KA ILA MA KA LEHELEHE. | ||
If the mole of a person was on the lip, that person would be fond of tattling, hisusual occupation being that of a tale-bearer, and the confidences of private conversationswith his friends would not be observed. It would not be long before he would divulgewhat they had resolved to do. And if a woman was the possessor of the mole she wouldexcel in tale bearing. | Ina ma ka lehelehe ka ila o kekahi kanaka, alaila, he kanaka puni kamailio, he holoholoolelo kana hana nui, aole e nalo na olelo huna ana i kuka malu ai me kona hoaloha,aole e liuliu e hai koke aku no oia i ka laua mea i hooholo ai e hana. A ina he wahineka mea nona ka ila, o ka pakela aku ia o ke akamai i ka holoholo olelo. | ||
MOLE IN THE PALM OF THE HAND. | NO KA ILA MA KA PULIMA. | ||
If the mole of a person was on the palm of the hand then the high priest of the orderof priesthood would say: “He is a man who will take anything he desires, stealingwithout being seen; he is a man who will excel in mischief.” | Ina ma ka pulima ka ila o kekahi mea, alaila e olelo auanei ke kahuna nui o ka oihanakahuna, “He kanaka lawelawe i kela me keia mea ana e manao ai, he kii aihue me kaike ole ia. He oi o ke kanaka manao nui i ke kalohe.” | ||
MOLE ON THE EYEBROWS. | NO KA ILA MA NA KUE MAKA. | ||
If the mole of a person was on either or both eyebrows, the counselor priest of theorder of priesthood would say: “He is a very ill-natured man, and selfish also, seldombeing amiable and kind, termed by character readers as ‘a bunch of bulrushes whichcould be smashed with a rock.’ If the man was eating and saw his friend coming, hewould cast his eyes down on the ground. If his anger was aroused his mind was suddenlymade up for a fight although he was not a man of strength.” | Ina ma ke kue maka a mau kue maka paha ka ila, o kekahi mea, alaila e olelo auaneike kahuna kakaolelo o ka oihana kahuna, “He oi o ke kanaka huhu, a he aua no hoi,kakaikahi kona manawa oluolu, a me ka lokomaikai; ua kapaia e ka poe ike i ka nanauli,he pu-makoloa ia kanaka, aole e naha i ka pohaku ke wawahi.” A ina e ai ana ua kanakala, a ike i kona hoa e hele mai ana, i lalo wale no kona maka e kulou ai. A ina ehiki kona huhu, ua puni koke kona manao i ka hakaka, he kanaka ikaika ole nae. | ||
59. OF FAVORABLE MONTHS FOR BIRTHS. | 59. NO NA MALAMA MAIKAI O KA HANAU ANA. | ||
Among the auguries that the character readers practiced, in the order of priesthood,the deportment and attributes of persons are known by the months, as the characterreaders knew all about a person and his doings by the month of his birth. As the auguriesof the month of his birth, so would his character and deportment be, whether rich,or poor, or favored. | Ma na oihana ike a ka poe nanauli e pili ana i ka oihanakahuna, aia kekahi mau hanaa na kanaka, a me na ano ma na malama, he mea maopopo i ka poe nanauli ke ano o kekanaka, a me kana mau hana i loko o kona malama hanau. E like me ka malama hanau,pela no kona ano a me kana hana, ina he waiwai, a ina he ilihune, a ina he punahele. | ||
THE MONTH OF IKIIKI. | KA MALAMA O IKIIKI. | ||
If a child was born in the month of Ikiiki[50] he would become a man very fond of agriculture. He had no great desire for a largenumber of people in the home, especially if they were strangers; his own family wasuppermost in his mind. | Ina e hanau ke keiki i ka malama o Ikiiki, he kanaka makemake nui i ka mahiai. Aoleona makemake nui i ka lehulehu o ka hale, ina he poe e mai; o kona ohana iho no kanae manao nui ai. | ||
THE MONTH OF KAAONA. | KA MALAMA O KAAONA. | ||
If a child was born in Kaaona,[51] if a boy he would be much sought after by women and favored in all his works. Rulingchiefs would be his associates and he would be a general favorite among them. As thename of the month indicates, so were the acts of the man; such a person was called:“The intoxicating shrub of Makalei”[52] (which was a favorite intoxicant plant of the fishes).[[140]] | Ina no Kaaona ka hanau ana o ke keiki, ina he keiki kane, he kanaka kulia i ka wahine,he kulia i kela hana keia hana. He mau alii aimoku kona mau hoa hele, a he kanakapunahele no i na ’lii. E like me ka malama, pela no ka hana a ke kanaka; ua kapaia ia kanaka,“He laau ona o Makalei.” (Oia ka laau ona ia e ka ia.)[[141]] | ||
THE MONTH OF HINAIAELEELE. | KA MALAMA O HINAIAELEELE. | ||
If a child was born in Hinaiaeleele[53] he would be a lazy person, greatly desiring pleasure, and an ignoramus. As the monthwas something of a shady hue, so were all the acts of this man. | Ina no Hinaiaeleele ke keiki e hanau, “he kanaka molowa, he makemake nui i ka lealea,he kanaka naaupo. E like me ke ano eleele o ka malama, pela ka poele o na hana a paua ia kanaka.” | ||
THE MAHOE-MUA AND MAHOE-HOPE. | KA MAHOE-MUA A ME KA MAHOE-HOPE. | ||
If a child was born in the Mahoe-mua[54] and the Mahoe-hope,[55] he would be a man who sometimes indulged in doing mischief, and sometimes a man ofgood behavior. He was fond of agriculture and fishing. If he did mischief in the firstplace, all his future acts would be of evil. If good behavior was his first act andan evil deed the second he would continue in evil deeds till death; his mind wouldnot revert back to his first act. | Ina no ka Mahoe-mua a me ka Mahoe-hope ka hanau ana o kekahi keiki, he kanaka manaonui i ke kalohe i kekahi manawa, a i kekahi manawa, he kanaka noho malie. He kanakamanao nui i ka mahiai a me ka lawaia. Ina o ke kalohe ka hoomaka ana a ua kanaka nei,alaila, o ke kalohe wale no kana mau hana. A ina o ka noho malie ka hana mua, a inahe kalohe ka hana hope, alaila o ke kalohe wale no a make, aole e huli hou kona manaoi kana hana mua. | ||
THE MONTH OF IKUWA. | KA MALAMA O IKUWA. | ||
If a child was born in the month of Ikuwa,[56] he was a loud-voiced child but a man much liked by the chiefs as a heralding officer.Like the thunder clap in Ikuwa so he was considered in the opinion of the counselorsof the order of priesthood. | Ina e hanau kekahi keiki i ka malama o Ikuwa, he keiki leo nui, he kanaka makemakenui ia nae e na ’lii i luna kala. E like me ke kui ana o ka hekili i loko o Ikuwa,pela i manao ia ai e na kakaolelo o ka oihanakahuna. | ||
THE MONTHS OF WELEHU AND MAKALII. | KA MALAMA O WELEHU A ME KA MALAMA O MAKALII. | ||
If the birth of a child occurred in Welehu,[57] or Makalii[58]—they being auspicious months—he would be a man of many children. It referred to womenalso. If a man and woman were married, and their birth month the same, their familywould be large and termed “an assembly of manini, or school of uhu.” | Ina no Welehu a me Makalii ka hanau ana o kekahi keiki, he mau malama maikai ia, hekanaka keiki nui, a wahine paha. Ina ua hoao ke kane a me ka wahine, a ua like kolaua malama hanau, alaila na laua na ohana nui, ua kapaia, “he naho manini, a he uhukai.” | ||
THE MONTH OF KAELO. | KA MALAMA O KAELO. | ||
If a boy or girl was born in the month of Kaelo,[59] he had much affection for his wife and family; the same of a woman. He was also affectionateto a person who made an impression upon him; he, or she, was charitable and had ahost of friends. | Ina ua hanau kekahi keiki i ka malama o Kaelo, a kaikamahine paha, he kanaka alohanui i kana wahine a me kona ohana, a ina he wahine oia no. A he kanaka aloha no hoii kana mea e manao aku ai, he kanaka lokomaikai a wahine lokomaikai paha, he kanakamakamaka nui. | ||
THE MONTH OF KAULUA. | KA MALAMA O KAULUA. | ||
If a person was born in the month of Kaulua,[60] “he was a chief, an island chief, a mighty man in battle who would be victoriousat all times. He would be a very brave man, a violent tempered chief or commoner.”Like the month so would be the character of the child born in this month, becauseduring that month the sea broke in billows in the ocean, which were called “the violentbillows of Kaulua.” | Ina e hanau kekahi i ka malama o Kaulua, “he kanaka alii, he alii aimoku, he kanakaikaika i ke kaua, a e lanakila no oia i na manawa a pau. He kanaka koa loa, he aliihuhu, a kanaka huhu paha.” E like me ke ano o ka malama, pela no ke keiki hanau iamalama, no ka mea, o kela malama, ia malama e poi ai ke kai ma ka moana, “Ua kapaia,na akuku nalu o Kaulua.” | ||
THE MONTH OF NANA. | KA MALAMA O NANA. | ||
If the birth of a person occurred in the month of Nana,[61] he always had faith in receiving everything that he desired; he had confidence infarming, in fishing and every occupation which he could think of, whether it be rightor wrong.[[142]] | Ina no ka malama o Nana ka hanau ana o kekahi, alaila, he manaolana mau oia ma namea a pau ana e manao ai, he manaolana i ka mahiai, lawaia, kela hana keia hana apau ana e noonoo ai, ina he pono, ina he hewa.[[143]] | ||
THE MONTH OF WELO. | KA MALAMA O WELO. | ||
If a person was born in the month of Welo,[62] he was a man skilled in divination and counseling. He was an illustrious person,and his children were distinguished also after him. His descendants were always eminent. | Ina e hanau kekahi i ka malama o Welo, he kanaka akamai i ke kilokilo a me ke kakaolelo.He kanaka kuauhau, a kuauhau pu me kana mau keiki ke hanau aku. He hanauna kuauhauka ia kanaka a mau aku. | ||
60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD. | 60. KEKAHI MAU ANO HOU AE O KA MALAMA MAMULI O KA IKE OIHANAKAHUNA. | ||
Mention has been made in former numbers in relation to agriculture regarding favorabledays for planting, but no mention was made of the favorable months. Divination ofdays was different from that of months. The works of the farmers were named afterthe months; according to the names of the months so would be the result of the work. | Ua hoikeia ma kekahi mau helu e pili ana i ka mahiai, no na la maikai o ke kanu ana,aka aole i hoikeia na malama maikai. He okoa no ke kilokilo ana o na la, a he okoano ko ka malama. Ua kapaia na hana a ka poe mahiai mamuli o na inoa o na malama; elike me na inoa o ka malama, pela no na hana e hiki mai ana. | ||
THE MONTH OF IKIIKI. | KA MALAMA O IKIIKI. | ||
Before the approach of the month of Ikiiki, the farmer prepared to work his fieldand set out his plants; after his plants had matured, then the farmer was ready toeat the produce which he had cultivated in the month of Ikiiki; and this was whatthe farmer said: “In the month of Ikiiki the first fruits of my plants will be gathered.”But if the yield in the field changed, famine would be the result. This month hadonly two interpretations, “weariness from food,” or “hard pressed by famine.” Thereforethis month was favorable to the farmers, but distressing to certain others. The wordsof the farmers, applied, however, to dry land; they did not refer to wet lands. | Mamua o ka malama o Ikiiki, ua makaukau ke kanaka mahiai e hana i kana mahinaai, ame kana mau mea kanu; a mahope iho o ka ulu pono ana o kana mau mea kanu, alaila,ua makaukau ka mahiai e ai i kana hua i mahiai ai ma ka malama o Ikiiki, a penei eolelo ai ka mahiai: “A ka malama o Ikiiki, hahai ka hua mua o ka’u mau mea kanu,”aka hoi i ano e mai ka hua o ka mahinaai, alaila o ka wi ka hope. Elua wale no anoo ia malama, “he ikiiki i ka ai,” a “he ikiiki i ka wi.” Nolaila ua maikai ia malamai ka poe mahiai, a ua ino ia malama i kekahi poe. Ma na aina kula nae e pili ai kaolelo a ka poe mahiai, aole e pili ma na aina waikahe. | ||
THE MONTH OF KAELO. | KA MALAMA O KAELO. | ||
This was the favorable month for the plover snarer’s ambitions, as it was the seasonin which the plover fattens. Hence the saying by the counselors of the order of priesthood:“Kaelo is the month when the plover are plump.” | He malama maikai ia a ka poe kapio kolea e manao nui ai; oia ka manawa momona o kekolea. A nolaila, ua oleloia e ka poe kakaolelo o ka oihanakahuna, “O Kaelo ka malamae kapule ai ke kolea.” | ||
THE MONTH OF NANA. | KA MALAMA O NANA. | ||
Prior to the month of Nana the fishermen prepared the flying-fish seine, because thefish diviners foretold that: “In the month of Nana the flying-fish are fat.” The fishdiviners, when the fishing months came, could foretell the time of performing theworks of their vocation which were soon fulfilled according to their words. | Mamua o ka malama o Nana, e hoomaukau ai ka poe lawaia i ka upena malolo, no ka mea,ua ike ia e ka poe kilokilo lawaia, “O Nana ka malama, hoonanana ka malolo.” O kamea kilokilo lawaia ke hiki i ko lakou malama lawaia, he hiki ia lakou ke olelo emamua o ka manawa e hana ai i ka lakou oihana, a e hookoia no auanei e like me kalakou olelo ana. | ||
61. AUGURIES OF THE CANOE-HEWING PRIESTS. | 61. KA OIHANA IKE A KA POE KAHUNA KALAIWAA. | ||
The canoe-hewing priest was a notable personage. He was a capable man in his calling;he also had an augury in keeping with his profession of canoe hewing. He could notcommence to perform the duties of his calling unless he supported the ordinances ofhis profession according to his gods; only by having a favorable night during sleepcould he go and perform the duties of his vocation; but if his dream had referenceto death, then he could not go up to hew canoes. If he persisted then the result wouldbe fatal.[[144]] | He kanaka kaulana ke kahuna kalaiwaa. He kanaka akamai no ma kana oihana kalaiwaa;a he hoailona ike no kana, me ka malama no i kana oihana kalaiwaa. Aole no e hikii ua kahuna kalaiwaa la ke hoomaka e hana ma kana oihana kahuna, ke ole oia e malamai na kanawai o kana oihana mamuli o kona akua; aia wale no a maikai ka po o ka moeana, alaila pono ke hele e hoomaka ma kana oihana; aka, ina ua pili ka moe uhane ika make, alaila, aole e hiki ke pii i kuawaa. Ina hoopaa aku, alaila o ka make kahope.[[145]] | ||
BEGINNING OF CANOE HEWING. | NO KA HOOMAKA ANA E KALAIWAA. | ||
A canoe-hewing priest should first instruct a person who desired to learn canoe hewing,also teaching him other things which were edifying, by acknowledging the deity, andinstructing him also in the auguries relating to the vocation of canoe hewing. | E ao mua no ke kahuna kalaiwaa i ke kanaka e makemake ana e ao i ke kalaiwaa, me keao pu aku i na oihana e ike ai, mamuli o ka malama ana i ke akua; a me ke ao pu akuno i na hoailona ike e pili ana no ka oihana kalaiwaa. | ||
LEARNING OF THE CANOE-HEWING PRIEST. | KA IKE O KE KAHUNA KALAIWAA. | ||
When the canoe-hewing priest reached the koa tree which he had chosen to hew intoa canoe, he must first look up to the branches of the tree so selected, and when hehad noted the traveler’s branch,[63] he would cut at the base and at the side of the tree bearing said traveler’s branch. | I ke kahuna kalaiwaa i manao ai e kii i ke koa i manao ai he waa, aia a hiki aku kekahuna ma ke koa ana i manao ai i waa, alaila, e nana mua oia i luna o na lala o uakoa nei, aia a ike aku oia i ka lala kamahele, alaila, e oki oia ma ke kumu o ua koanei ma ke kua o ke kumu laau, e ku ana i ke alo ma ka aoao e pili ana i ka lala kamahele. | ||
OF THE TRAVELER’S BRANCH. | NO KA LALA KAMAHELE. | ||
This was the branch of the tree which the canoe hewers and timbers cutters took particularobservation of because, on the side of that branch the tree would fall when cut, andthat was why it was called by canoe-hewing priests “a traveler’s branch.” | Oia ka lala o ka laau a ka poe oki waa, a oki laau paha e makaala ai, no ka mea oua lala kamahele la, malaila no e hina aku ai ka laau ke okiia, a oia ka mea i oleloia e na kahuna kalaiwaa, “he lala kamahele.” | ||
MARKS OF A GOOD OR A DEFECTIVE CANOE. | KA HOAILONA NO KA WAA MAIKAI A ME KA WAA INO. | ||
When the koa tree intended for a canoe fell and the top was cut off, then the canoe-hewingpriest watched for the coming of the elepaio bird, which augured its perfectness for a canoe, or its defect. When the elepaio bird darted down from the sky and landed on the trunk of the tree intended for acanoe, the canoe-hewing priest watched its conduct. | Aia a hina ke koa i manaoia i waa, a moku ka welau; ia manawa e nana aku ai ke kahunakalaiwaa i ka lele mai a ka manu elepaio, oia ka manu nana e hailona mai ka maikaio ka waa, a me ke ino. I ka manawa e lele mai ai ka manu elepaio mai ka lewa mai akau ma ke kumu o ka laau i manaoia ai he waa, ia manawa e nana aku ai ke kahuna kalaiwaai ke kuhikuhi a ka manu elepaio. | ||
BEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE. | KE KUHIKUHI ANA A KA ELEPAIO I KA HEWA O KA WAA. | ||
If the bird darted down and perched on the trunk of the tree and then ran along thetrunk to the other end, the canoe-hewing priest would remark: “The canoe is perfect.”The conduct of the bird in running direct from the base to the end was the sign whichenabled the priest to pronounce it perfect. Where the bird traversed was the top openingof the canoe. Supposing that the opening of the canoe which the bird apparently intendedwas underneath, the bird would fly to a certain height, then circle over the tree,the priest would understand that it was urging the turning of the tree. But if theopening that the elepaio intended to be was on the side, it would fly in that direction. On the other hand,if the bird came and stood on the trunk of the tree intended for a canoe, if it continuedto remain there for some time, the canoe-hewing priest knew that a defect was at thatpoint. If the bird again ran from the trunk and stood in another place, then anotherdefect was at that locality, and thus the bird would indicate all the defects in thecanoe, whether it be rottenness, hollow-cored, or knotted. In this way the canoe-hewingpriest was made aware of the defects of the [tree for a] canoe.[[146]] | Ina e lele mai ka manu a kau ma ke kumu o ka laau, a holo mai ka manu mai ke kumua ka welau, alaila, e olelo auanei ke kahuna kalaiwaa, “Ua maikai ka waa.” O ka holopololei ana o ka manu elepaio mai ke kumu a ka welau ka hoailona a ke kahuna kalaiwaai olelo ai “he maikai.” O kahi a ka manu e holo ai, oia iho la no ka waha o ka waa.Ina paha, ua kaa ka waha a ka manu i manao ai malalo, alaila, e lele no ka manu akau maluna, a lele poai a puni ka laau, alaila e maopopo auanei i ke kahuna kalaiwaa,e hoolale mai ana e hoohuli ka laau. Aka hoi ina ma ka aoao ka waha a ka elepaio imanao ai, alaila e lele no auanei ka manu ma ka aoao. Ina hoi i lele mai ka manu a kau ma ke kumu o ka laau i manaoia he waa, a i hoomauloa ka manu i ke kau malaila a liuliu iki, alaila, e manao auanei ke kahuna kalaiwaa,aia malaila ke ino, (kina) o ka waa. Alaila, holo hou mai ka manu mai ke kumu maia kahi no e ku ai, aia hou no malaila ke kina, a pela aku ka manu e kuhikuhi ai ina kina a pau o ka waa, ina he puha ke kina o ka waa, ina he iho kaa, a he lala paha.Pela e ike ai ke kahuna kalaiwaa i ke kina o ka waa.[[147]] | ||
62. THE GOD OF THE CANOE-HEWING PRIEST.Kupulupulu was the god of the canoe-hewing priests, and Mokuhalii the canoe-hewingpriest who attended the deity. They, Mokuhalii, a male deity, and Leaka, his wife,a female deity, were deities of the canoe hewers, and the canoe-hewing priests andtheir offspring descending from them. | 62. KE AKUA O NA KAHUNA KALAIWAA.O Kupulupulu ke akua o ka poe kahuna kalaiwaa, a o Mokuhalii ke kahuna kalaiwaa, oke kahuna ia nana i malama ke akua. He mau akua no laua no ka poe kalaiwaa, he akuakane o Mokuhalii a o Leaka kana wahine, he akua wahine ia, a o na kahuna kalaiwaamahope mai o laua, no loko mai o laua a me ka laua mamo. | ||
OF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST. | NO KA AILOLO ANA O KE KAHUNA KALAIWAA. | ||
Canoe-hewing priests performed an initiation service at the beginning of canoe-hewing,but the service did not relate to priests already established. When a person desiredto learn canoe hewing he had to do as his instructor directed him. When his canoewas completed it was essential to purchase a pig and other necessaries, which shouldnot be bought cheaply as in the case of other canoes. The requirements for the canoeof a new priest being purchased cheaply depended upon the acceptance of the offeringservice. In the service if the augury stood favorably, it would be apparent to theinstructor that his pupil would prosper in the vocation of canoe hewing, but if theaugury was inauspicious, then the instructor in canoe hewing would say that the pupilcould not learn the calling. If the augury foretold death then that person would surelydie if he persisted in canoe hewing; therefore it had better be left alone. | He ailolo ko na kahuna kalaiwaa ma ka hoomaka ana e kalaiwaa, aole nae i pili ka ailolono ka poe kahuna kahiko. Aia a manao kekahi e ao i ke kalaiwaa, alaila, e hana no oia mamuli o ke kauoha akana kumu. Aia a paa kana waa i kapili ai, alaila, e pono e kuai aku i ka puaa, ame kekahi waiwai e ae, aole nae e kuai makepono ia e like me na waa e ae. He kuaimakepono loa ko ka waa a ke kahuna hou, aia ka pono o ka ailolo. I ka ailolo ana,ina ua ku ka lolo i ka maikai, alaila e maopopo auanei i ke kumu kalaiwaa, e ponoana kana haumana ma ka lawelawe ana i ke kalaiwaa. Aka, ina ua ku ka hailona i keino, alaila, e olelo auanei ke kumu kalaiwaa, aole e hiki i kana haumana ke ao i kekalaiwaa. Ina ua ku ka hailona i ka make, ma ka hoike ana a ka lolo, alaila e makeana no ia kanaka ke hoomau aku i ke kalai waa, nolaila o ka haalele loa no ka pono. | ||
63. THE PROFESSION OF SPEAR HURLING. | 63. NO KA OIHANA OO IHE. | ||
Spear hurling was an exhilarating profession, and a warlike vocation also. Spear hurlingwas practiced for offensive and defensive fighting; it was not generally taught tothe common people, but only to those at court; only a few of the common people understoodfighting with spears. | He oihana lealea ka oo ihe, he oihana kaua no. I hoomakaukauia ka oihana oo ihe noke kaua aku, a kaua mai; aole nae e ao waleia ia mea ma na kanaka kuaaina, ma ke aloalii wale iho no ia, he kakaikahi wale no na kanaka kuaaina i ike i ke kaua oo ihe. | ||
Spear throwers had a tactical profession, one of skill; an accomplished spearsmancould stand before many[64] spears hurled at him; if a score of spears were hurled at an able spearsman theywould not overcome him, in spite of their number. | He oihana ike no ka ka poe oo ihe, he oihana akamai; he hiki i ke kanaka akamai keku i mua o na ihe e haule makawalu ana i mua ona, ina he iwakalua ihe e houia i kamea hookahi, aole e lanakila ana ia mau ihe he lehulehu i mua o ka oo ihe akamai. | ||
There were two principal things in spear hurling; dexterity in dodging, and skillin throwing, the spear. One who was dexterous in throwing the spear, however, couldnot make a success before one who was clever in dodging. If an expert dodger was seen[in action] then tremendous applause for him would be heard. Dexterity in throwingand agility in dodging should be incorporated in one person. | Elua no mea ano nui i ka oo ihe ana, o ke akamai i ka alo, a o ke akamai i ka oo ihe.Aole nae e hiki i ka mea akamai i ka oo ihe ke lanakila i mua o ka mea akamai i kaalo ihe. Ina e ikeia ke kanaka akamai i ka alo ihe, alaila nona ka pihe nui ke loheiaaku. O ke akamai i ka oo ihe, a me ke akamai i ka alo ihe, e pono no e huiia ia maumea elua i ke kanaka hookahi. | ||
64. AUGURIES IN SPEARSMANSHIP. | 64. NA HOAILONA IKE O KA OO IHE. | ||
Instructors in spearsmanship maintained certain auguries in relation to the orderof priesthood. One would not instruct spearsmanship if an inauspicious augury foretoldmisfortune and adversities which might occur afterwards. One could not go to fightin a spear battle unless skilled; only by practice, if the augury was favorable, coulda person go to battle. Otherwise it was improper to go.[[148]] | He mau hoailona ike no ka ka poe kumu oo ihe e pili ana i ka oihanakahuna. Aole noe ao wale ana kekahi i ka oo ihe ke ku i ka hailona ino e pili ana i ka poino a meka pilikia mahope e hiki mai ana. Aole no e hiki ke hele i ke kaua oo ihe ke ailoloole; aia no a ailolo, a maikai ka lolo ana, alaila, pono ke hele i ke kaua. Aka keino ka lolo ana, aole e pono ke hele.[[149]] | ||
AUGURY FOR INITIATION. | KA HAILONA NO KA AILOLO ANA. | ||
When one is learning spearsmanship efficiency must be certified to by the initiationceremony. If a pig was to be the sacrifice, the spear instructor would examine itafter being cooked and taken from the oven. If he was satisfied that the pig of theceremony was appropriate he would say: “the ceremony is well.” | I ke ao ana o kekahi i ka oo ihe alaila e pono ke hailona ma ka ailolo ana. Ina hepuaa ka lolo, alaila, e nana ke kumu oo ihe i ka puaa mahope iho o ka moa ana maika imu ae. A ina ua ike ke kumu oo ihe o ka oihanakahuna, ua maikai ka puaa o ka loloana, alaila e olelo auanei ke kumu oo ihe, “Ua maikai ka lolo.” | ||
AUSPICES OF THE INITIATION CEREMONY. | NO KA MAIKAI O KA LOLO. | ||
The perfectness of the graduation ceremony of the scholar in spearsmanship dependedupon the uncracked condition of the roasted pig, and the completeness of all the workdone from the initial lesson to the time of the ceremony. Then only was the serviceconsidered perfect. | O ka maikai o ka ailolo ana o ka haumana oo ihe, o ka nakaka ole o ka puaa i kaluaia,o ka holokahi o ka hana ana, mai ka hoomaka ana e ao a hiki i ka lolo ana. Alaila,he lolo maikai ia. | ||
AN IMPERFECT CEREMONY. | KA LOLO INO. | ||
If the instructor in spear hurling noticed that the roasted pig was defective, perhapsa crack on its back, then the back of the novitiate would be pierced by his opponentin battle. Wherever cracks appeared on the initiation pig there would the injuriesbe inflicted on the person of the scholar. According to the priest’s ordinances sowould be the result. | Ina ua ike ke kumu oo ihe ua ino ka puaa, he nakaka paha, ina paha ma ke kua o kapuaa lolo ka nakaka ana, alaila ma ke kua no o ka mea nona ka lolo e ku ai i ka ihea kona hoa kaua. Ma kela wahi keia wahi o ka puaa lolo e nakaka ai, alaila, malailano e loaa ai ka pilikia; e like me ke ano mau o ka oihanakahuna, pela no e hookoiaai. | ||
65. OF THE PROFESSION OF BONE BREAKING. | 65. NO KA OIHANA LUA. | ||
Bone breaking was a profession of hostility; it was taught in preparation for theday of battle or other encounters; it was practiced to guard against the strengthof an opponent intending to inflict an injury. But practicing bone breaking did notalways bring victory to one having an excellent knowledge of the profession. If aperson had great strength and was uninstructed in the profession of bone breaking,his great strength would not avail him against a feeble old man who was skilled inbone breaking. Of two experts in bone breaking who had the same instructions, if onehad more strength than the other, the stronger would be victorious. | He oihana kaua ka oihana lua; ua aoia ka oihana lua, no ka la kaua, a no ka la e hakakaai; ua malamaia ka oihana lua, i mea e pale aku ai i ka ikaika o kekahi mai, me kamanao e hoeha mai. Aka, ma ka malama ana i ka oihana lua, aole ia he mea e lanakilaai i ka ike oi o ka mea e malama ana i ka oihana lua. Ina he ikaika nui ko kekahikanaka, me kona ao ole i ka oihana lua, alaila, aole no e lanakila ana kona ikaikamamua o ka elemakule nawaliwali i ike i ka oihana lua. A ina he mau mea ike hohonui ka lua, a ua like no na ai a laua i ao ai, a me na kaina ai a laua, aka, ina uaoi ka ikaika o kekahi i mua o kekahi, alaila, na ka mea ikaika no o laua ka make. | ||
Of bone breaking. Pikoi[65] and bone breaking constitute this profession. When a person desired to learn theprofession, he was taught by the instructor in the ordinances of bone breaking deity,strictly obeying the counsels of the instructor. During the course of instructiononly ten evenings or ten noon times were occupied, after which the augury pig wasroasted. If the pig was faultless in its preparation, then his bone breaking practicewould be successful. But if the augury pig was faulty, chinked perhaps, the instructorwould say: “It is of no use seeking to learn bone breaking, because, where the pigwas cracked, there an injury would be inflicted.” | O ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao i ka lua,e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka malama pono loa i nakauoha a ke kumu. I ke ao ana o ke kumu i kana haumana, he umi no ahiahi, a awakeapaha e ao ai, alaila, kalua ka puaa hoailona. Ina ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana lua. Aka, inaua ino ka puaa hailona, ua nakaka paha, alaila, e olelo auanei ke kumu lua, “aolee pono ke ao i ka oihana lua, nokamea, ma kahi o ka puaa e nakaka ai, malaila no eloaa ai ka pilikia.” | ||
An incident of Kekuaokalani. During his instruction in the profession of bone breaking,and after the augury pig was roasted, the whole pig was faultless except for a chinkon the leg. His instructor then said in accordance with the rites of the order ofpriesthood: “It will not be safe for you to go into engagements of war or of any otherconflict, because you will receive an injury in the same place as the chink on yourpig.” But Kekuaokalani did not pay attention to the words of his bone breaking instructor,[[150]]and during the battle at Kuamoo, in Kona, Hawaii, he was hit by a bullet in the calfof the leg. | E like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka manawa i kaluaai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a ma ka wawae o ka puaa kanakaka. Ia manawa, olelo aku kana kumu, ma ke ano o ka oihanakahuna; “aole e ponoia oe (ia Kekuaokalani) ke hele i mua o na hoouka kaua, ina e hele oe i ke kaua, ai ole i kekahi aha hakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaaai ka hakaka o ko puaa.” Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana kumu [[151]]lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku iho la o Kekuaokalanii ka poka ma ka oloolo wawae. | ||
THE DEITY OF THE BONE BREAKERS. | KE AKUA O KA POE LUA. | ||
Kuialua was the name of the deity of the bone breakers. Before entering the instructionhouse of the profession of bone breakers, the scholar must first offer reverence tothe deity, Kuialua, at the same time making a noise by stamping the ground near thedoorway of the house with his feet. After the scholar had first made a noise withhis feet, then the instructor would respond in the same manner as the scholar haddone. | O Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo i ka haleo ka oihana lua, ia manawa e haawi aku ka haumana i ka hoomana ana i ke akua Kuialua,me ka hoohalulu ana i ke kapuai wawae ma ke keehi ana i ka honua ma ka puka o ka hale.Aia a halulu mua mai ke kapuai o ka haumana, alaila, e hoohalulu hope aku ke kumuo ka oihana lua e like me ka hoohalulu a ka haumana. | ||
MANNER OF MAINTAINING THE BONE BREAKING DEITY. | NO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA. | ||
The manner of maintaining the deity of the profession of bone breaking was very strict; all that the instructor advisedmust be complied with. There were numerous sacred ordinances of the god of the professionof bone breaking; if any ordinance thereof was violated, judgment would be meted outby the deity, if it be the crippling of a leg, well and good; or if the punishmentwas of another form of deformity according to the wish of the god of bone breakingit would be the penalty. | He nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke kumu lua eolelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o ke akua o ka oihana lua;ina i hai kekahi kanawai o ke akua o ka oihana lua, alaila, e hoopai ia no e ke akua,ina he oopa no ka wawae ka hoopai, oia iho la no; a ina he kina e ae ka hoopai, elike me ka manao o ke akua lua, pela no e hoopai ai. | ||
66. TRADING AS RELATED TO AGRICULTURE. | 66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI. | ||
There were auguries relating to trading in the order of priesthood. If a person desiredto exchange the produce of his field, intending to barter, if for fish the augurieswould begin to show when the food for the exchange was placed in the oven. If thesigns were favorable for the disposal of his product it was an assurance that he wouldquickly exchange the food he had roasted for his trading. For instance: If the foodwas placed in the oven, failure in trade would be shown when the oven was uncovered.If the oven was without heat and the food uncooked, the diviner of trade would say:“A trip for trading can not be made. Persistency would result in death on the ocean.” | He mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana. Ina e manaoana kekahi kanaka e kalepa i kana mau mea kanu o kana mahinaai, me ka manao o ka iaka mea e kalepa aku ai, aia i ka manawa e kalua ai ka ai kalepa, e hoomaka ai e ikei ka hoailona. Ina paha ua ku ka hoailona i ka lilo o kana mau mea kalepa, he meamaopopo e lilo koke ana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina ikaluaia ka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka oihanakalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo auanei ke kahuna kilokiloo ka oihana kalepa, “Aole e hiki ke holo i ke kalepa, ina i hoopaa aku, alaila o kamake ma ka moana ka hope.” | ||
Success of a trading trip depended upon the proper tying of the bindings of the bundlesof food. If, at the time of tying the ki, or pandanus leaf wrappers the bindings snapped, the priest of trading would say:“It will not be long before my bundles of food are disposed of, because the bindingsof the bundles of food tell of their quick disposal.” | Aia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e ikeia ai ka ponoke hele i kalepa. Ina i ka manawa e moku ai ke kaula o ke pai ma ka nakii ana mawahoo ka lai a me ka lauhala paha, alaila, e olelo auanei ke kahuna o ka oihanakalepa,“Aole e emo pau koke ka’u mau pai ai i ka lilo, no ka mea, ke hai mai nei ke kaulao ke pai i ka lilo i ke kuaiia.” | ||
67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES. | 67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA. | ||
The high priest of the king had an important duty to perform at the rites of a dedicationservice in the temple on sacred nights. It was an important work to preside over aservice during these ceremonies; noises were not to be made; pigs must not squeal,dogs must not bark, it was so strict. If the mud-hen chirped when the services werebeing observed, the high priest would say: “The services are inauspicious and improper;”it was inappropriate for the priest to perform the services then on account of thechirping of the mud-hen.[[152]] | He oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke hiki aku ina po kapu heiau. He hana nui ka malama ana o ka aha i ka wa e kai ai ka aha; aolee pono ke walaauia, aole e alala ka puaa, aole aoa ka ilio, he kapu loa no. Ina ekeuia e ka alae ka aha i ka manawa e kai ai, alaila e olelo auanei ke kahuna nui,“Ua lele wale ka aha, aole e pono;” aole e ku i ke kahuna ke hana ia manawa, no kamea ua keuia e ka alae.[[153]] | ||
OF HULAHULA. | NO HULAHULA. | ||
Hulahula was the name of the services of the sacred palm (loulu), which was an important ceremony observed in large temples like Leahi,[66] Mookini, and Puukohola, and other temples of like character, and in which only thechiefs participated on that night. | O Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no na heiau nuie like me Leahi, Mookini a me Puukohala, a me na heiau nui e ae e like ana me keiaheiau, na na ’lii wale no e noho i kela po e kai ai ka aha. | ||
METHOD OF CONDUCTING THE CEREMONY. | KE ANO O KE KAI ANA A KA AHA. | ||
The ceremony was held only at night, at a time when everybody was in slumber, in thesolitude of night. At that time the high priest and the chiefs entered the place wherethe services were to be held, an occasion whereby the king might learn clearly thefavorable or ill auspices of coming events. The observance of the ceremony made ita most solemn night, [so sacred] that death would be meted out to the person who casuallypassed by; animals would also be slain. On the evening when the king made his entryinto the temple, and at the proper time for the service the high priest performedhis duties in accordance with the order of priesthood; if the ordinances were perfectlyobserved, the chirping of a mud-hen not occurring throughout the ceremonies, then the high priest of the order of priesthood wouldsay: “The ceremony is perfect; there was no flaw. If there is to be a battle tomorrowvictory will be the result.” | Ma ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a pau i ka hiamoe,i ka manawa anoano o ka po. Ia manawa, e komo aku ke kahuna nui a me na ’lii i kahie kai ai ka aha, he mea e maopopo ai i ke alii ka maikai a me ke ino o na mea e hikimai ana mahope. O ke kai ana o ka aha, he po kapu loa ia, he make ke kanaka ke maaloae, he make na holoholona. Ma ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa kupono e kaiai, alaila, lawe mai ke kahuna nui i kana oihana e pili ana i ka oihanakahuna, a inai maikai ke kai ana o ka aha, aole e keuia e ka alae a pau wale ke kai ana, alailae olelo auanei ke kahuna nui o ka oihanakahuna, “Ua maikai ka aha; aole wahi kinaunau.Ina he hoouka kaua i ka la apopo, e lanakila no.” | ||
Again: As the priest became cognizant of the thoroughness of the services he wouldlie down on the ground and look for omens in the heavens. If the priest noticed thatthe heaven was thickly covered with clouds and clear in the center, he would boastinglyexclaim: “Fish will be surrounded by the seine tomorrow; now save the salt.” But ifthe priest noticed that one side of the heaven was over-clouded, and the other sidewas clear, then he would say: “Tomorrow, place the canoes in the shed; let no voyagesbe taken, else death will result.”[67] These were the interpretations of the priest in relation to the omens in the heavens.For if the king did not heed the words of the priest, misfortune would be the consequence.It was better to be mindful. | A eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke kahuna i kahonua a e nana aku i na ouli o ka lani. A ina ua ike ke kahuna, ua uhi paapu ia kalani e na ao, a ua kalae o waena konu o ka lani, ia manawa e olelo kaena ae ke kahunanui o ka aha, “Apopo puni ka ia i ka upena. Penei malama ka paakai.” Aka, ina ua nanaaku ke kahuna, ua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila,e olelo ae ke kahuna, “Apopo hookomo na waa i ka halau; aole he holo moana, holo nomake.” Oia na olelo nane a ke kahuna no ke ano o na ouli o ka lani. No ka mea, inae hoolohe ole ke alii i ka olelo a ke kahuna, alaila o ka pilikia ka hope. O ka hoolohewale no ka pono. | ||
68. OF WAIMAKAUA. | 68. O WAIMAKAUA. | ||
Waimakaua was the name of a service maintained in a temple whose timbers were of thelama[68] tree. This service was for the flourishing of the crops. If the land had sufferedunder a great famine on account of the heat, perhaps, and that it was a very scorchingseason so that the things planted did not grow, then it was necessary that the Waimakauaservice be held.[69] If the same was auspicious throughout the works of the order of priesthood, rainswould soon follow. That is why that service was called Waimakaua, a crop flourishingservice.[[154]] | Oia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha hoouluulu aiia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha, a he kau papaala nui loaia, aole nae e ulu na mea kanu, alaila e pono ke kai i ka aha o Waimakaua. Ina i maikaike kai ana o ka aha a pau ka hana a ka oihanakahuna, alaila e haule koke no ka ua.Nolaila i kapaia ai ka inoa o ia aha “O Waimakaua,” he aha hoouluulu ai.[[155]] | ||
OF PUEA. | O PUEA. | ||
This is the name of a service relating to the Makahiki (or New Year’s) god. The observanceof this service was held during the journey of the akualoa (long god) and akuapoko (short god)[70] directed its ceremonies. | Oia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka manawa e heleai ke akualoa me ke akuapoko, alaila kai ia aha. | ||
HOOWILIWILIMOO.[71] | HOOWILIWILIMOO. | ||
It is the name of another service which was observed for the benefit of all the people,which was held in the daytime. If the service was properly conducted without the leastdefect, the people would be profited, and no misfortune would occur. | O ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao e kai ai iaaha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina iki, alaila e pono ana nona kanaka, aole he loaa o ka pilikia. | ||
ONEONEIHONUA.[72] | KE ONEONEIHONUA. | ||
This was a service which related to the chiefs only; ohia was the timber used for the temple which was called the Hakuohia[73] (Lord of the Ohia). | He aha no ia e pili ana i na ’lii wale no, he ohia ka laau o ia heiau, ua kapaia,“Ka Hakuohia.” | ||
69. METHOD OF BUILDING THE TEMPLE. | 69. NO KE ANO O KA HANA ANA I NA HEIAU. | ||
When the king desired to build a temple the high priest of the order of priesthoodwould select the place where the temple was to be erected, this priest[74] was called the architect. In relation to the work of the temple, the priest mustfirst prepare the sacrifices of pigs, red fish, coconuts, as offerings to the deities.When the people reached a tree, the pig and other sacrifices prepared were offeredto the gods.[75] After the tree was cut and hauled down, then was the time for a transgressor to besacrificed and laid near the hole where the timber was to be placed. The post ka pouamanu,[76] was then erected. It was the post at the rear of the house at a place opposite theentrance. At the completion of the temple an altar was built where the human sacrificewas placed. | Ina i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka oihanakahunae kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i kapaia, he “Kuhikuhipuuone.” Maka hana ana i ka heiau, e hoomakaukau mua, ke kahuna i na mohai e makana aku ai ina akua; oia ka puaa, ka ia ula, ka niu. I ka hiki ana o na kanaka malalo o ke kumulaau, alaila e hoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua.I ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke kanaka lawehala,a waihoia ma ka lua o ka laau e ku ai; alaila kukulu ka pou, ua kapaia o “Kapouamanu.”Oia ka pou ma ke kua o ka hale ma ka wa e kupono ana i ka puka komo. Aia a paa kaheiau i ka hana ia, alaila, e hana i umu, oia ka lele e kau ai ke kanaka. | ||
In building a temple for the use of the people, it was not constructed exactly likethat of the chiefs. The chiefs had large temples, and the people of several districts,or an island, built them. A temple was constructed with a name for each division fromthe exterior to the interior. Outside of the temple it had a certain name called thekipapa (pavement); inside of the kipapa was the drum house, and further in [[156]]from this place were the pebbles,[77] which was nearer the paehumu, and still further in was the kamana, the paehumu[78] itself; and coming to a higher place in the temple was the moi[79] which was equal to the mounting division of the anuu. It was customary in the large temples of the chiefs that two compartments were setapart,[80] one for the king at a certain place, and one for the priest at a certain place inwhich he observed the ordinances of the order of priesthood. | I ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a na ’lii. Hemau heiau nui ka na ’lii, he mau okana ka poe nana e hana, a i ole, he moku paha.Ua hanaia ka heiau, me na inoa pakahi, mai waho o ka heiau a hala loa i loko. Mawahomai o ka heiau, he inoa okoa kona, ua kapa ia he kipapa; maloko mai o ke kipapa, [[157]]o ka halepahu, a maloko mai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu,a maloko mai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna oka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He mea mau i naheiau nui a na ’lii, e hookaawaleia na keena elua, o ko ke alii ma ke kaawale, a oko ke kahuna ma ke kaawale, malaila oia e malama ai i na hana o kana oihanakahuna. | ||
OF DEDICATION SERVICES. | NO KE KAPU HEIAU ANA. | ||
During the dedication services, those days were very solemnly observed until the restrictionswere raised or released; then if a battle occurred soon after and the king of oneside was killed, a most atrocious work was enacted. The dead king was placed on thealtar platform and two pigs were placed together with him, one on his right side andone on his left. As the dead king had been laid face downward, his right hand wasplaced on one pig and the left hand on the other. He was to remain thus until in avery advanced state of decomposition, stretched and swollen on the platform. | I ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa ana; alailaina he kaua ma ia manawa iho, a i make ke alii o kekahi aoao, ia manawa e hanaia aikekahi hana hoomainoino loa. O ke alii i make, e kauia no ia i luna o ka lele, a ika manawa e kau ai ka mea make i luna o ka lele, ina he alii, alaila, elua mau puaae kau pu ia me ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo oka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau aku ka limaakau i luna o kekahi puaa, a o ka lima hema hoi i luna o kekahi puaa. A e kau mauia no ia a hiki i kona ino loa ana, e manana mai ai i luna o ka lele. | ||
ERECTION OF TEMPLES FOR THE COMMON PEOPLE.[81] | KA HANA ANA O KA HEIAU A KANAKA. | ||
If the common people desired to erect a temple, a small enclosure would be satisfactory;a place for the reception of the idol was raised while the person who offered thesacrifice had a lower place [prepared for him]. The image was wrapped in cloth, eitherred or white cloth, as suited the opinion of the idol keeper, and the things to besacrificed were pigs, red fish, coconuts and other things that the keeper thoughtwere proper to offer as sacrifices. | Ina i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o ke akua (kii)e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e haawi aku i na mohai, he wahihaahaa kona. Ua wahiia ke kii i ka aahu, i na he aahu ulaula, a he keokeo paha, elike me ka manao o ke kahu akua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula,he niu, a me na mohai e ae a ke kahu akua e manao ai he kupono i ka mohai. | ||
If a person committed a very grave offense, his sacrifice must be brought before thedeity, with supplication, thus: “O god, here are edibles, pigs, coconuts, red fish,and also garments. O Kanehekili, O Kanewawahilani, O Kauwilamakaehaikalani,[82] watch over your offspring.” In this manner a person’s very serious transgressionswere atoned for. | Ina he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i ke akua, meke kanaenae aku: “Eia ka ai e ke akua, he puaa, he niu, he ia-ula, he aahu. E Kanehekili,e Kanewawahilani, e Kauwilamakaehaikalani, e nana i ka oukou mau pulapula.” Ma keiahana ana, ua kalaia ka lawehala nui o ke kanaka. | ||
70. GOD OF THE HIGH PRIESTS CONDUCTING THE SERVICES. | 70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA. | ||
A feather idol[83] was the deity of the high priests who conducted the services. The image must be welltaken care of. It was an idol with feathers braided around [[158]]its head, and the priest depended upon it for the success of his calling. If his deitywas forgotten[84] where the services were held the result would be an overthrow. Under a similar circumstanceHewahewa[85] prophesied the overthrow of the government of these islands, in the following manner:Maliu was a priest who, at one time, conducted a palm (loulu) temple service called Hulahula[86]. At the conclusion of the services that night Maliu walked out of the temple, andwhen he was a few fathoms distant therefrom his companion asked him of the image.Maliu replied that he had forgotten and left it. | He akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no e malama loaia ua akua la. He hulu no ia i hakuia ma ke poo a puni o ke kii, ma [[159]]ona la e hilinai nui ai ke kahuna i ka pono o kana oihana. Ina poina kona akua i kaiai ka aha, alaila he auhulihia ka hope. E like me Hewahewa i wanana ai mamua o keauhulihia ana o keia mau mokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahiaha loulu, o Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai ai, alaila, puka akula o Maliu mai ka heiau aku, a hala he mau anana ke kaawale mai ka heiau aku, alailaninau aku la ko Maliu kokoolua i ke akua, alaila, hai aku la o Maliu, “ua poina.” | ||
Just then the thought of his blunder occurred to Maliu, and he said to his priestcompanion that, according to the augury which applied to him, “An overthrow will bethe result of this neglect of the deity, an event the like of which was never seenbefore.” The matter was therefore reported by Maliu to Hewahewa, the high priest ofKamehameha. On hearing of it Hewahewa remarked: “There will be an overthrow in thefuture; no greater reverses will ever occur than the one forthcoming; hillock placesin the land will become ravines; the cliffs table lands; the smooth faces of the steepprecipices will become settlements.”[87] | Ia manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i kona kokooluakahuna mamuli o ka hailona i ku ia ia, “He auhulihia ka hope o neia poina ana o keakua, aole hoi i ikeia keia mea mamua aku e like me keia.” A no keia mea, hai akula o Maliu i keia mea ia Hewahewa ke kahuna nui o Kamehameha. A lohe o Hewahewa ikeia mea, alaila, olelo aku la o Hewahewa, “E auhulihia ana keia hope aku, aole heauhulihia nui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na ainai mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana na wahi laumaniao na pali nihinihi i mau kaulu.” | ||
Fulfillment followed this prophesy of Hewahewa; idols were cast down, temples becameuseless, and people of the lower class were raised above and ahead of some of thedignified personages, and some of the latter became worthless, and the great chiefsbecame subject[88] to the laws of the land. | Mahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii, lilo na heiaui mea ole, a o ka poe haahaa aia i luna mamua o kekahi poe kapu, a o kekahi poe kapu,ua lilo i mea lapuwale. A o na ’lii nui ua lilo lakou i wahi e hoomaha ai ma na kanawaio ka aina. | ||
71. OF CELEBRATED PRIESTS IN RELATION TO THE PRIESTHOOD. | 71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA. | ||
There were numerous celebrated priests of former times spoken of in the priestly recordsand in legends. They were god-serving people, righteous and peaceful under the lawsof god; they observed holy days and sacrifices; they were devout. | He nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a me na moolelokaao. He poe malama akua lakou, he poe hoopono, he maluhia ma na kanawai o ke akua;he poe malama i na la kapu, a me na mohai, he poe haipule. | ||
SOME FAMOUS PRIESTS. | KEKAHI MAU KAHUNA KAULANA. | ||
There were only a few priests who were famous for their learning in foretelling futureevents. Moi[89] was a famous priest in prophesying of forthcoming events; he was the priest of Kapepeekauila,a king of Molokai, whose royal abode was on Haupu.[90] Kapukaihaoa was the famous priest of Oahu. He could discern mysteries and secretsand forthcoming events. He lived in Kaipapau, Koolauloa.[[67]] | He kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka hoakaka ana i namea e hiki mai ana mahope. O Moi, he kahuna kaulana ia no kona akamai i ka hoakakaana no na mea e hiki mai ana mahope, he kahuna oia na Kapepeekauwila, kekahi aliio Molokai, maluna o Haupu kona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia,ua hiki ia ia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai anamahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.[[160]] | ||
[1] Iole is that part of the Kohala district occupied by the Protestant native churchand mission premises. [↑] [2] This was a Hawaiian Society formed in response to a call by S. M. Kamakau, to collecttraditionary material for publication in the native press at that time, and in aidof Fornander’s researches. [↑] [3] “Laieikawai,” or Lady of the Twilight, was published serially in the “Nupepa Kuokoa” in 1865 and 1866, and is looked upon as the finest example extant of Hawaiian writing. [↑] [4] Two important divisions were omitted in the original, viz.: that of medical practicefor bodily ailments, and temple architects for the weighty matters of the mind, inthe locating and designing of heiaus to insure the favor of the gods on the aims and ambitions of the king. On a selectionof the proper site by the kuhikuhi puuone for the erection of the structure desired by the king, whether for questions of waror other serious subject, he would trace out its form and plan upon a surface of sand,hence the name puuone, sand heap. [↑] [5] Awa was religiously taught as being the most essential offering to propitiate the favorof the gods. In sorcery practice it was the custom to dip the index finger in theliquor and snap it in the air, at the same time repeating the prayer: “O ye gods ofthe east, west, north, and south; ye gods above and below, ye gods all around, hereis your portion.” [↑] [6] Maunu (bait) was any article or substance that had belonged to the person aimed at; whetherof finger or toe-nail, tooth, spittle, lock of hair, particle of clothing, or suchlike. [↑] [7] Aihamu, to eat refuse food; an epithet of reproach applied to anaana priests more than others. [↑] [8] To qualify for defence of the king against a subtle foe by this power of fear andsuperstition. [↑] [9] Imi haku, literally, “lord seeker”, was one who sought a new chief with the motive of self-bettermentrather than for rendering protective aid. Thus the priests Nunu and Kakohe soughtout the ward of Kaoleioku to learn their chances under Umi, compared with Hakau’sill-treatment of them. [↑] [10] The tenure of office of a konohiki must ever have been one of uncertainty, beset by rival claimants to chiefs’ favorsand play upon his fickle fancies, hence the esteem of a kahuna who could foretellthe coming of such an event. [↑] [11] Leleopu, this termed unfavorable house situation is based on the supposition that the spiritsfrom the cliffs could leap upon and too readily enter the dwelling to dispossess itstenants. [↑] [12] Holua, the name of a sled and game therewith in coasting down hill; also its runway, orpath. Its application to a house located as described might be the fear or possibilityof its sliding down the hill, though it would not apply to the next paragraph. [↑] [13] This is on the ancient idea that “the king can do no wrong;” a clear recognition ofone law for ruler and another for his subjects. [↑] [14] The sugar refinery referred to was the old custom house, a three-story coral buildingwhich stood below Queen street, at the foot of the newly opened Smith street. Thestructure was torn down in the water-front improvement of 1904. [↑] [15] Peleula is that section of Honolulu between Nuuanu and Pauoa streams from Vineyardstreet to where the streams join at Kukui; named after a lizard goddess who was successfullywooed by Palikea, the sacred chief of Koolau. [↑] [16] Sand-crab hole: As an ohiki’s hole is open to all dangers, so an improper house location was termed a “lua ohiki”, the building being open to attacks of sickness, or other misfortune. [↑] [17] Kaalaa, a small tract of land, at entrance of Pauoa valley. [↑] [18] This cleansing fire of the priest was rather the ceremonies incident to the offeringswhich required fire in their preparation. [↑] [19] The services of cloud interpreters and weather prophets, as will be seen in this division,were in frequent demand and required the priest to be a close weather observer todistinguish, among the forty-five or more cloud-signs of their category, the omento fit the inquiry. That some became expert in their interpretations speaks for theirobserving faculties. Kaopulupulu, the prophet-priest of Waimea, Oahu, was one of themost famous, whose predictions from cloud omens of the overthrow of Kahahana by Kahekili,though it cost him his life, nevertheless, came true. [↑] [20] Hinano, the creamy white blossoms of the pandanus. [↑] [21] The horizon was the border of heaven to a Hawaiian. [↑] [22] Makole, a term usually given to a person with inflamed eyes. Its application to the rainbowhas reference to its flaming color. Kualii, on one occasion, was called a “makole” for his brilliant robes. [↑] [23] Or authority for it, perhaps. [↑] [24] It is not shown which of the two alaes is here under the ban of the priest, the white, or red (but probably the latter),both of which figure in Hawaiian mythology, the red being credited as “the first thatstole fire from the gods and gave it to the natives hence its crimson frontal knobwhere the feathers were burned away by the sacred fire.”—Henshaw’s “Birds of HawaiianIslands.” [↑] [25] The prominence of this worthy chief of Kona and coincidence of his death at time ofa tidal wave was sufficient to attribute remarkable foresight to Kaili. [↑] [26] Luakalai, a halo around the sun, or moon; an omen of serious moment. [↑] [27] Thunder out of a clear sky. [↑] [28] Since the sign referred to royalty, and its meaning should not be spoken of unlessinquired for by the king, the interested party would naturally wish to confer withthe omen interpreter, so sends his kahu to “fetch him.” [↑] [29] Stories abound illustrative of ancient Hawaiian belief in these cloud, rain and rainbowomens being positive indications of the presence of royalty or high rank. The legendof Laieikawai contains a number of instances. History of Umi, and Legend of Kahalaopunaare among others containing like examples. [↑] [30] Onohi, the eyeball; the center of a thing. [↑] [31] This is somewhat of a misnomer, massage treatment having to do more particularly withtired bones and aching muscles, the term for which is lomilomi, and in the practice of which Hawaiians were known experts. [↑] [32] Somewhat of the osteopath order. [↑] [33] The hoounauna, or sending priest, has been designated also as a messenger priest. An akua hoounauna was termed a messenger god, whose priests claimed the power to send his spirits onmessages of service for good or ill, according to circumstances. The author callsaumakuas in this division evil spirits, probably for the reason that at the hands of thesepriests revenge and envy were the basis of their service rather than the guardiannature, originally applied to ancestral spirits, though as these multiplied with theages and were recognized or acknowledged in certain trees, birds, animals, fish, insects,etc., it is seen how a malevolent or benevolent deity may be chosen to meet the specialneeds of any case. [↑] [34] This was a division of sorcery having power to kill, as in anaana. [↑] [35] Milu, the name of an ancient chief noted for his wickedness on earth is now, accordingto Hawaiian mythology, lord of the lower regions. (Andrews’ Dictionary.) Hence, priests of that realm. [↑] [36] Makani, or wind priest; sorcerers supposed to possess directing power over mysticspirits. [↑] [37] An investigator (Rev. Jas. Bicknell) of the practice of sorcery among Hawaiians, asrevived about 1880, termed the hoonohonoho priests, according to the views of their dupes “dispensatories of spirits of deceasedpersons.” The work of the sending or messenger priest he classed “witchcraft.” [↑] [38] Maunu (bait) was any article, however small, belonging to, or that had been worn by one,the possession of which by another gave him great power for evil. This notion wasthe “stock in trade” of “praying to death.” [↑] [39] The gods of fishermen were many, though Kuula predominated on all the islands exceptperhaps Hawaii, as koas or altar places to this deity dotted all the sea-coasts around. Laeapua was Lanai’s. [↑] [40] Farmers, like the fishermen, and in fact all callings had many gods, of which Ku inseveral of his attributes held supreme recognition. Kukaoo, god of husbandry; Keaoaui,cloud god; Kukulia, for dry, and Kukeolowalu for wet culture. [↑] [41] This must have reference to certain modern structures, as no doorway of a Hawaiianhouse was arched. Hoaka was one of the kapu days. [↑] [42] Huna, hidden; concealed. [↑] [43] Kuloa, hoomanao, mohai; offering, generally applied to the first fruits of labor devoted to some good cause.In early days people set aside a part of their first products as a kuloa, or offering to the god. Its application here probably refers to the first treatmentof the vines and hoeing of the hills, to win the favor of the gods. Kuloa, to plant. [↑] [44] Full moon; name also of a star. [↑] [45] This has reference to the short time of darkness, the night following the full moon. [↑] [46] The native account deals with the night and day as one. [↑] [47] These were known as Laau-ku-kahi; Laau-ku-lua, and Laau-pau. [↑] [48] Muku, cut off; anything cut short; when the moon entirely disappeared the month ended. [↑] [49] This was a subject that claimed much attention of the Hawaiian mind, and was a fruitfulsource of revenue to priests for their interpretations of these omens. [↑] [50] This corresponded to May-June of the old Hawaii calendar, as it is to be borne inmind these are lunar rather than calendar months. [↑] [51] The month of June-July. [↑] [52] Makalei, name of a plant said to be found on Molokai, the root of which in ancient time wasused to attract fish by placing it at the gates of fish-ponds, located near the sea;thought to have magnetic powers. The shrubs auhuhu (Cracca purpurea), and akia (Diplomorpha sandwichensis) were stupefying or poisonous plants used as a mixture for certain kinds of reeffishing. [↑] [62] April-May. This departs somewhat from the table of Hawaiian months as adopted by Dr.W. D. Alexander in his “Brief History,” as some of the Hawaiian names of this paperdiffer from those of his list. [↑] [63] The “traveler’s branch” must have reference to the most prominent or farthest reachingbranch on any side, as indicating the disposition of the tree to fall. [↑] [64] The term haule makawalu used here means that though numerous the spears fell harmlessly before him. [↑] [65] Pikoi, a stone or hard-wood weapon fastened to a cord, used in robbing and plundering. [↑] [66] These were all temples of human sacrifices. Leahi’s temple, named Papaenaena, a walledand paved structure, 70×130 feet, with terraced front. Destroyed about 1856. [↑] [67] This is allegorical; fish referring to the enemy to be surrounded by the net of theking’s forces for which conflict their strength (salt) was to be reserved, or (continuingthe vision), the omens being unfavorable, the warriors were to be restrained fromventuring into the conflict. [↑] [68] Lama (Maba sandwichensis) was a specially designated wood for the houses and other structures of the temple,and in certain ceremonies its leaves were required for the thatching, and branchesfor decoration. [↑] [69] This service was for the waihau, or hooulu ai temples, not the heiaus wherein human sacrifices were offered. [↑] [70] The gods of the Makahiki festival were carried in the procession on long and shortpoles, the long god to circuit the island, the short god only its district. This wasat the annual tax gathering period. On the return of the akua poko, the bonfires of Puea were lit on the hill tops as a signal to fishermen that nocanoes should put to sea till their bright flames should cease. [↑] [71] This was an aha or service, somewhat akin to hulahula in its solemnity, though not in severity; the former being observed during the day,the hulahula at night. [↑] [72] One of the dedicatory services of a sacrificial temple. [↑] [73] The Hakuohia was a section of selected ohia, for a special purpose in the temple and held so sacredthat its bark even was not to be scratched in its conveyance from the forest. [↑] [74] One having also the skill of a puuone. This is for the erection of a luakini, or sacrificial temple. [↑] [75] Kamakau, the historian, describes the procedure as follows: “When the priest and theking reach the selected ohia tree, Kumakua, the priest seizes a young pig and causes it to squeal at the sametime reciting the prayer for felling the ohia. Then the king seizes the two famous axes of ancient time from the gods, and touchesthe tree. Then the chiefs with another axe will cut down the tree and trim off itsbranches to a finish. The pig, coconut and the covering shall then be buried at thebase of the felled tree, whereupon this and that man shall shout, after which thepigs are baked and the logs cut to lengths. * * * When the feast is ended the fragmentsremaining, with a human victim, are taken into the forest and at the root of the prominentselected ohia the body, called the ‘man of Mauhaalelea’, is cut in pieces and all are buried together.” [↑] [76] Pou-a-manu; this also was a term given the post set up marking the place of the human sacrificejust above referred to. [↑] [77] A section of the pavement of the heiau smoothed off with pebbles. [↑] [78] The paehumu here mentioned has reference to the row of images before the altar. The images aroundthe outer walls of temples of sacrifice takes the same name. These were not held sacred,as idols, for tradition credits Kawelo with taking the paehumu of a Waianae heiau for firewood in preparing a feast for his warriors the night beforetheir leaving for Kauai. [↑] [79] Moi, the chief or principal idol of a visible set in a temple. [↑] [80] A small house called Waica, in the more important heiaus, was where the king and priest entered to perform the aha ceremony (seeking a favorable omen as answer to their petitions), after midnight. [↑] [81] Kamakau placed these temples as third class, some of which were large and some small,and designated the “common people” as “those who looked after and worshiped the gods;the nightly praying people; those who continued in daily prayer to the gods.” [↑] [82] The trio of deities here appealed to were those supposed to govern the electric storms:“the god of thunder;” the “god who rent heaven,” and “the lightning eye pained inthe heavens.” A slight variant on this latter name, doubtless the same god, is shownon page 74, Vol. IV. [↑] [83] There were several feather gods for services in the higher class temples, each ofwhich had its special powers. The more familiar in name that have come down to usare Kukailimoku, Kukalaniehuiki, Kukeoloewa, and Kuhooneenuu. The feather god or godswere carefully kept in the mana house of a temple and only brought out for processional services of serious momentunder its ritual. [↑] [84] Forgotten to be returned to the mana house. [↑] [85] Hewahewa was Kamehameha I’s high priest, under whose ministration idolatry in Hawaiiwas overthrown, in 1819, on the accession of Liholiho as Kamehameha II. [↑] [86] A service of solemnity and severity. See No. 67, p. 150. [↑] [87] This prophetic utterance is allegorical, as seen in the paragraph following. [↑] [88] Instead of the high chiefs being above the law as had been the custom, they becameamenable to the law. [↑] [89] To Moi is credited the preservation of the ancient form of temples into which weresubsequently merged the plans of Paao, introduced from the South Pacific. [↑] | |||
An Account of Cultivation. | He Moolelo no ka Mahiai. | ||||||||
From Hawaii to Niihau the soil and its character are not the same; they differ inone place from that of another. The nature of the lands is of two kinds, dry and wet;of soil and of rock; good and bad; and mountainous, abounding in streams, valleys,hills and ridges. Rain, streams, fog, a cloud-burst, a squall, spring water and thedews [constitute the water supply]. | Mai Hawaii a Niihau, aohe like o ka lepo a me ka noho ana. He okoa ko kela wahi, kokeia wahi. Elua ano o ka aina, he maloo a he wai; he lepo a he a-a; he maikai a heino; he pali, he kahawai, he awawa, he puu, he kualapa. He ua, he wai, he ohu, henaulu, he kualau, he wai puna, he kehau [e hoolilo ia ka loko wai]. | ||||||||
OF DRY PLANTING. | NO KE KANU MALOO. | ||||||||
In Kohala, Hawaii, the grass was burned until the ground was cleared, then the groundwas broken up with an iron spade and when the soil became softened it was thrown up,leaving a hole about one foot deep. The dirt was then broken fine and the taro topsplanted. Thus planting continued until a field was completed. | Ma Kohala, Hawaii, pupuhi ka mauu i ke ahi a wela, alaila, pahu me ka oo hao, walika lepo, kaka i luna ka lepo, a hookahi kapuai ka hohonu o ka lua. Alaila, hoowalia aeae, kanu ka huli. Pela no e kanu ai a paa ke kihapai. | ||||||||
When the taro tops take root, then the dirt is cleared away, and again thrown up,and the old leaves of the plant, two or three perhaps, are taken off, so that thetaro plant might flourish. This work was called weeding.[1] When the plant has grown about one and a half feet high, the dirt is thrown backaround the plant and covered with grass. This is the object: Cover the field thickwith grass that the weeds may not thrive with the rain. After a year has passed, thetaro is pulled up together with some sprigs, leaving some young taro shoots in thehills. At that time the taro tops are called by several names; the omuomuo,[2] the puu,[3] the oha,[4] the aae.[5] | A ulu ka huli, alaila, wehewehe ka lepo, kaka hou i luna, a wehewehe ka ha o ka huli,ina elua, ekolu paha, i ulu ka huli kalo. Ua kapa ia keia hana ana o ke olaolao. Akiekie ka huli, hookahi kapuai me hapa, alaila, hoolue hou ka lepo i lalo o ka huli,ia manawa, popoi i ka mauu. Eia ke ano, haliilii i ka mauu a manoanoa, a paa ka mala.O ke kumu o keia hana ana pela, i ole e ulu pinepine ka mauu i ka ua. A hala ka makahiki,alaila, huhuki ke kalo a me kekahi oha, koe kekahi oha no ka makalua. Ia wa nui nainoa o ka huli kalo; he “omuomuo,” he “puu,” he “oha,” he “aae,” oia ke ano. | ||||||||
The omuomuo is the taro top which is cut from the taro proper; the puu is the young seed taro which adheres to the taro proper; the oha are the small taros which grow near the taro proper; the aae are the results of picking here and there, the remnants of the taro hills. The dry planting of the taro, however, is not all of the same method. In regions wheretimbers grow high, such as in Hooleipalaoa, in Kahua, and other places, the mode ofplanting was called ohiki, the taro tops being closely planted together; the leaves of the trees constitutethe soil. In such places taro was called akaka. | O ke omuomuo, oia ke kalo io a kohi ia kona huli. O ka puu, oia ka huli keiki e piliana i ka io o ke kalo. O ka oha, oia ka puu io e pili ana i ke kalo. Ka aae, oia kahuhuki lele ma o maanei o ka puu i koe iho. Aole nae i like ke kanu ana o na kalomaloo a pau loa. Ma na aina loloa o ka laau e like me Hooleipalaoa, a me Kahua, ame na wahi e ae, he ohiki ke kanu ana, a he kupipi ka huli ke kanu, a o ka lau o kalaau ka lepo. Ua kapa ia ke kalo malaila, he “akaka.” | ||||||||
In places grown over by tree fern ohiki[6] was the method of planting; the taro tops were planted in pairs and in triplets.The poi, however, on being eaten smelled like fern. In higher, grassy fields, as the uplandsof Kahei, and Kaauhuhu, in Kohala, the poi was a yellowish color like that of the breadfruit poi, and was good to the taste. In places overgrown with rank grass (kukaepuaa),[7] the poi was of a dark color, and bubbled, and was not very good eating. | Ma kahi ulu ia e ke amaumau, he ohiki ke kanu ana, he ku lua ka huli, a he ku koluke kanu. He honohono amaumau nae ka poi ke ai aku. Ma na lae manienie e like me ukao Kahei, a me Kaauhuhu, i Kohala, he lena ka poi e like me ka poi ulu, a he ono keai aku. Ma kahi ulu ia e ka mauu kukaepuaa, he ano eleele ka poi a he poha, aole onoloa. | ||||||||
In Hamakua, Hawaii, the field was called pakukui,[8] the kukui was the soil, thus: [[162]]A kukui tree is cut down and the branches and leaves trimmed off; after a long while theydecompose and become soil. The taro tops are then planted which produce fine fulltaro, and the poi good to eat. This was called pakukui, and thus it was in all places where the kukui grew. | Ma Hamakua i Hawaii, he pakukui ko laila mala, he kukui ka lepo, penei: [[163]]Ooki ke kukui a hina, okioki na lala a me na lau, a liuliu pulu iho la a lilo i lepo.Kanu ka huli, he kalo io loa ia, a he poi ono. Ua kapa ia o ka pakukui, pela no mana aina kukui a pau. | ||||||||
In Hilo a pandanus stick was used as a spade, which [stick] was three yards in length,though some were longer and some shorter. When the pandanus spade had been shoveddown in the ground, two jerking movements forward and backward were made. The holewas then deep enough, and the seed taro top thrown in,[9] and in time it grew and filled the hole. The taro was full and the poi was good to the taste. | Pela ma Hilo, he apahu hala ko laila oo. Ekolu iwilei ka loa, a he oi aku kekahi ahe emi kekahi. I ka wa e pahu ai i ka lepo o ka oo hala, elua une ana i mua i hope.Alaila, poopoo ka lua, kiola iho la ka huli, a liuliu, ulu ae la, a piha ka lua. Heio ke kalo, a he ono no hoi ka poi. | ||||||||
The poi from the dry taro, if hard, was good to the taste when well pounded, but if soggy,or lumpy, the poi would not be good eating. Dry taro has its season in the year. In summer the tarowould be full and hard and the poi would be good. In winter taro grew water-soaked, and could not be properly poundedinto poi. Therefore dry taro was a one-sided benefit in the year. | He mea ono ka poi o ke kalo maloo ke manalo, a ke aeae ke kui ana. Aka, ina he lolilolia hakuhaku, aohe ono o ka poi ke ai aku. He kau ko ke kalo maloo i loko o ka makahikihookahi; i ka makalii, io ke kalo a manalo, ono loa ka poi. I ka hooilo ulu ke kaloa loliloli, pono ole ke kui i poi. Nolaila, he pono kapakahi ka ke kalo maloo i lokoo ka makahiki hookahi. | ||||||||
OF THE WET PLANTING. | NO KE KANU WAI. | ||||||||
Throw up all the soil, that is, for the banks of the taro patch. Then the water islet in, and the dirt beaten with coconut branches to harden it up so that the watercould not leak out. After breaking ground[10] water is let in, and when the dirt is water-soaked it is trampled to make a goodand soft mixture. The seed taro tops are planted singly in rows, not in hills. Whenthe seed taro top has sprouted, then is the time for weeding, and the first leavesare plucked; these are called lau pai. When the taro is full grown it is pulled up, and in pulling, both the mother andadjoining little ones are included. When all the taro crop is gathered water remains.While the water remains thus, it (the taro patch) is termed empty. It is again plantedwith hills of from four to ten seed taro tops to the hill. The oha remnants in the taro patch which had not fully developed and which were not takenare called palili. | Kulapa ka lepo a pau i luna, oia hoi o na pae mua o ka loi. Alaila hookomo ka wai,a hahau me ka ha niu i paa ka lepo, i ole e nono ka wai malalo o ka loi. A pau i kapaeli, alaila, komo ka wai, a pulu ka lepo, alaila, hehi, i hui ka lepo a waliwali.Kanu ka huli, he ku kahi, he nee pu, aohe puepue. A ulu ka huli, alaila, auau akuia wa, ako ka lau aawa, oia he lau pai. A io ke kalo, alaila, huhuki; i ka huhukiana, pau loa ke kalo me na oha, a pau loa ka ai, lana ka wai. A lana ka wai, kapaia he nanae. Kanu hou, puepue, eha huli, a hiki i ka umi o ka puepue hookahi ke kanu.O ka oha io ole i koe aku i ka loi, aole i lawe ia mai, ua kapa ia he “palili.” | ||||||||
The growth and fullness [of the taro] in all wet plantings are not the same, the tarois very flourishing and healthy in some places, as in Kapalama, where the taro patchis soft. Some places are unfruitful, the plants withering, while in some places developmentis fine. Poi from wet planting is palatable if the taro is good, but tasteless if eaten immediately[after pounding]. Men and women who live in wet lands are dark-skinned on accountof the cold food. | Aole i like ka ulu a me ka io o na kanu wai a pau loa, he ulu loa ma kau wahi, a hemohaha kalo, e like me Kapalama ke poho o ka loi. He palakai loa kau wahi, he kakanaliika ulu, he ulu maikai loa ma kau wahi. He poi ono ko ka wai, ke maikai ka ai, aka,he koekoe nae ke ai koke iho; o na kanaka a me na wahine ma na aina wai, ua eleelehauliuli ka ili, no ke koekoe o ka ai. | ||||||||
Taro has various names in all the wet lands. In Hawaii taro is taro and oha is oha. In Oahu oha is both taro and oha. In Kauai taro and oha are both called poe. | He nui no hoi ka inoa o ke kalo ma na aina wai a pau loa. Ma Hawaii, he kalo ke kalo,he oha ka oha. Ma Oahu nei, he oha ke kalo a me ka oha. Ma Kauai, he poe ke kalo ame ka oha. | ||||||||
OF THE POTATO. | NO KA UALA. | ||||||||
Weed out the grass throughout the field; pluck the potato sprigs and leave them tillthe buds develop, then plant. When the leaves become vigorous, dig around the planthills, and when the leaves have grown long then twist [them]. As the planted sprigscommence to bear, the soil is thrown on the hill. The first potatoes gathered from[[164]]a hill are called kauaiki. This is the meaning: Go straight to the potatoes (when the rainy season sets in)before being benumbed with the cold. After the first picking, wait awhile then digaround them, this is called kaioio, which means a grassy yield between the first and last diggings. When the potatoesfrom the hill have all been dug it is called kalina, which means, the branches yield the potatoes, [for] when the stems are drawn fromthe hill the vines grow again; these are called haaweawe, meaning roots, or potatoes recovered from the soil. | Waele ka mauu a pau ka mala, ako ka lau uala, waiho a koii ka maka, alaila kanu. Aulu ka lau, kii aku puepue i ka lepo; a ulu loa ka lau, alaila, wili; a uala ka lau,alaila, hooili ka lepo i luna o ka pue. A hahaki ka uala mua o ka pue, ua kapa ia,[[165]]o “kauaiki.” Eia ke ano, pololei aku no a na uala, (ke hiki i ka wa ua) a o e opilii ke anuanu. A pau ka uala mua, waiho aku a liuliu kohi, he “kaioio ia.” Eia ke ano,he oilo mauu e ulu ae ana mai ke kohi mua ana a ke kohi hope ana. A pau ka uala oka pue, kapa ia he kalina, eia ke ano, ma ka lala e hua ai ka uala, a pau i ka huhukiia ka pue, ulu hou ae ka lau. Kapa ia he haaweawe, eia ke ano o ia, he uala nalowalei ka lepo he aa paha. | ||||||||
When the field is again cleared it is called kahili pulu, and the potatoes found at such clearings are called puukolea. This is the meaning: the stubble and the dry vines being set on fire the potatoesare thrown in. After the burning there remained the charcoal which was called puelehu. Potato is very satisfying when made into poi, or eaten in its solid form when roasted. It is also a fattening feed for swine. | A waele hou ka mala, kapa ia he “kahili pulu” a loaa ka uala ia waele ana, kapa iahe puukolea; penei ke ano; o ka opala, o ke kalina maloo, puku ke ahi a a, hooleika uala i loko, a pau ka a ana, a koe o ka nanahu, kapa ia he “puelehu.” He mea onoloa ka uwala ke hoowali poi, a ke ai maloeloe, a ke pulehu. He ai momona o ka puaa. | ||||||||
Potato is suitable in summer and in winter if it develops throughout unblighted, bearingproperly without getting scabby, if not destroyed by caterpillars and worms, providing the digging be done properly. | Kupono ka uwala i ke kau a me ka hooilo, ke puka pono ka ulu ana, aole e ponalo. Ake hua pono, aole e uhaloa, ke pau ole i ke poko a me ke nuhe, a ke malama pono iake kohi ana. | ||||||||
Planting in rocky places was called makaili. There was very little soil proper, the greater portion [of the field] being gravel,with rocks all around. There were also large holes resembling banana holes. Upon thesprouting of the potato vines gravel and stones are piled up around them, and by thetime the hole was covered thick with leaves, the potatoes were large and grooved;they were ridge-formed but not very sweet; they were somewhat tasteless and insipid;not very palatable. | No ke kanu ana ma kahi a-a, ua kapa ia he “makaili.” He uuku loa ka lepo maoli, oka nui ka iliili aa, a he pohaku a puni, he malualua nunui no me he lua maia ala keano. A ulu ka lau uala, pue ae i ka iliili a me ka pohaku, a piha ka lua i ka lauo ka uwala, ua nunui a manamana loa ka uwala, ua awaawaa; aole nae he ono loa, heano mananalo no me ka hukakai, aole i lilo loa i ka ono. | ||||||||
OF THE BANANA. | NO KA MAIA. | ||||||||
Dig until the hole is wide open, about one and a half feet deep. The reason for diggingso deep is that the banana may not be blown down by the wind. Then bring the seedbanana and place it on the edge of the hole. Eat to satiety and then plant the banana.Grasp the seed plant, lift it up and exclaim in boasting words (with great force): | Kohi ka lua a hamama, he kapuai a me ka hapa ka hohonu o ka lua. (O ke kumu o keiakohi ana a hohonu, i ole e hina i ka makani.) Alaila kii i ka pohuli a waiho ma kekae o ka lua. Ai a maona, kanu ka maia. Lalau aku i ka pohuli olelo iho me ka haanui,(haanou me ka ikaika loa): | ||||||||
The great banana! The great banana! It will yield ten hands.[11] The bunch can not be carried; It will take two men to carry it With difficulty. | Ka maia nui e! Ka maia nui e! He umi eka ke hua! Aole hiki ka ahui ke amo, Elua kanaka hiki ke amo. Hiki inoino. | ||||||||
Some people during the planting cross the hands behind the back, some drag the seedbanana, and some go in a state of nudity. Bananas planted under such practices yieldwith fulness in some cases, while some do not. The time of day for planting is whenthe sun is at the zenith and just about to descend, which is the time when the shadow is directlyunderneath one. If the banana is planted then, it will bear in a short time, for asthe sun ascends and descends so does the banana progress and decline. If planted earlyin the morning it takes a long time for the banana to grow before it bears any fruit.[[166]] | He pea na lima i ke kua o kekahi ke kanu, a alako kekahi, a he kuu kekahi i ka maia lewalewa. O na maia o ia ano ke kanu, he io no, a he io ole no hoi kekahi. O kamanawa e kanu ai o ka la, o ka pii ana a ka la a kokoke e iho makai. Oia ke kuponoana o ke aka i ka lolo. Ina kanu ka maia ia wa, hua koke, no ka pii o ka la a iho,pela ka maia e pii ai a iho. Ina kanu i ke kakahiaka nui, lohi ka piina a ka pumaia,alaila, hua iho.[[167]] | ||||||||
Planting time during a month is particularly chosen and not made at random. Hua[12] is a planting day, and so are Akua, Mahealani, Kulu, the three Laaus and the threeOles. Here is an interpretation of the planting days. Hua: Every plant will bear,with one defect, the fruit will be small. Akua: The bearing will be unnatural, a continuousproduction. Mahealani: Bearing plentiful and large; the fruit of the day, however,questions,[13] “Give me a place?” Kulu:[14] Fruitful, and the bunch of bananas hang low in bearing, till it reaches the ground.Laau: The fruit is very much desired. Ole: Fruitful, it is true, for it means yourbanana has an abundant yield.[15] | He wae no ka manawa kanu o ka maia i loko o ka mahina, aole e kanu wale. O Hua, hela kanu; o Akua he la kanu; o Mahealani he la kanu; o Kulu he la kanu; o na Laau ekolu;o na Ole ekolu. Eia ke ano o na la kanu. Hua: He hua na mea a pau loa, a hookahi kinao ka liilii. Akua: He hooakua ka hua ana, he hoopapau i ka hua wale no. Mahealani:He hua, a he nui, he ninau nae ka hua o ia la. “No’u kau wahi?” Kulu: He hua kuluka ahui o ka maia ke hua iho, he hele a pa i ka lepo. Laau: Hoolaau ka hua a ka maia.Ole: Hua no, eia nae ke ano, aole hua a koe o kau maia. | ||||||||
OF THE SUGAR-CANE. | NO KE KO. | ||||||||
When planting sugar-cane the upper portion nearest the middle part is the best toplant. If the top end only was to be planted the sugar-cane will be tasteless wheneaten, not sweet. If the middle portion also is used in planting the sugar-cane willbe good eating. Its name is seed-cane when broken off from the whole cane for planting,and there are eyes on two of its sides. Sugar-cane is good to eat; it has a saccharinejuice. Sugar-cane is planted on the outskirts of cultivated fields, or on the sideand border between two fields. It is the custom in Kohala to this day, and is calledboundary cane. | Ina kanu ke ko, o ka elau e pili ana me waena kahi pono ke kanu. Ina o ka elau waleno, mananalo ke ko ke ai aku, aohe ono. Ina o waena kekahi, he ono ia ke ai aku. Hepulapula kona inoa, ke hahaki mai ke ko okoa, a kanu aku, a he mau puupuu no hoi makona mau aoao a elua. He mea ono ke ko ke ai, he wai momona kona. Ma na kuauna o kamala e kanu ai ke ko, a he iwi, a he palena no kekahi kihapai me kekahi kihapai. Pelama Kohala a hiki i keia la, kapa ia ke “Ko a Palena.” | ||||||||
OF THE WATER MELON. | NO KA IPU AIMAKA. | ||||||||
When planting the seeds let it be in the afternoon of the day, when the sun is aboutto set, so that the melon may be scarlet colored when ripe. If planted at noon [themelon] will be yellowish and pale, not very red. There is a certain principle in planting:if the fingers are doubled up the melon will be dwarfish. | Ina kanu ka anoano, waiho a ahiahi o ka la, i ka wa e napoo ana, alaila kanu, i ulaka ipu ke hiki i ka wa oo. Ina kanu i ke awakea, hakeakea, ano keokeo, aole ulaulaloa. He wahi loina ko ke kanu ana. “Ina pupuu na manamana o ka lima, onukunuku kaipu.” | ||||||||
OF THE CALABASH AND WATER-GOURD. | NO KA UMEKE A ME KA HUEWAI. | ||||||||
This is the bitter-gourd, and its seeds are bitter also. When planted and the seedshave sprouted, branched out and yielded fruit, great care must be observed of thevine and the calabash lest they become withered. If a water-gourd is desired, thenmake a wooden support. Place three sticks for support so that the fruit hangs betweenthem, with grass spread underneath. The reason for supporting it thus is that theneck of the gourd may be straight and not crooked. The same care is given for thecalabash. The ground underneath is cleared and the dirt adjusted nicely, throwingaside the stones so that the calabash may not be imperfect and crooked. Calabashescared for in this way are very well formed. | He ipu awaawa ia, a o kona anoano he awaawa no. I ka wa e kanu ai, a ulu ka anoano,a hihi, a hua ka ipu, alaila, malama loa ke “ka a me ka ipu o mimino.” Ina makemakehuewai, alaila, koo laau, ekolu laau, mawaena ka hua e lewalewa ai, a haliilii hoio lalo ae i ka mauu, o ke kumu o keia koo ana i pololei ka nuku o ka huewai, aolekekee. Pela no ka ipu umeke. Kaka ka lepo malalo a hoonoho pono ka lepo, a kiola aeka pohaku, i ole e kunono ka ipu a kapakahi. O na ipu i malama ia o ia ano, ua maikailoa. | ||||||||
Greatest care is given to all bitter-gourd plants, for fear of mischievous treatment,lest the pubes are rubbed over, withering the calabash; or the skin pinched, crackingthe gourd; or on account of jealousy the gourd is broken off. There are various names given the calabash and the water gourd. Here are [[168]]some of them: Calabash, a container for food; when cut in half, it is a cover; a longcalabash is a hokeo;[16] when long, crooked and narrow, olo is the name; when the calabash is diminutive and handle strings are run through itit is a hulilau. | He mea malama loa ia na kulana ipu awaawa a pau loa, o kolohe ia, o hamo ia ka heu,mimino; o iniki ia ka ili o waho, nakaka ka ipu; o huwa ia, hahaki ia ka ipu. He nuina inoa o ka ipu a me ka huewai. Eia kekahi mau inoa: Umeke, he wahi [[169]]waiho ai; a hapalua o ka ipu ke oki ana, he poi ia; loihi ka ipu, he hokeo, loihi,kekee, ololi, he olo ka inoa; a liilii ka ipu a hou ia i ke kaula kakai, he hulilau. | ||||||||
On Hawaii the name is different. On Oahu and on Kauai it is also different. If themouth of the calabash is round and narrow, it is mua on Hawaii, ipuwai on Oahu, and omo on Kauai. If the calabash is undersized its name is uli; it is kilu when made into a fish calabash, and when fastened with handle strings the name ishulilau. | Ma Hawaii, he okoa ka inoa. Ma Oahu a ma Kauai, he okoa. Ina poepoe haiki ka wahao ka ipu, he mua ia ia Hawaii; he ipu wai ia Oahu nei; he omo ia Kauai. I na liiliika ipu, he uli kona inoa, he kilu ke hana ia i ipukai. A paa i ke kaula kakai, hehulilau ka inoa. | ||||||||
The best calabashes and water-gourds, with spotted marks, are found on Niihau. Thatis the untiring land in work of ornamentation.[17] Other places have also good products, but not very extensive. In some places thecalabashes are thick, as on Kauai, and in some places they are very thin and breakeasily. All calabashes which have a thick shell, fire may be produced thereon by rubbingas with wood. | Ma Niihau na ipu maikai loa, a me na huewai no hoi, no ka pawehe. Oia ka aina, molowaole i ka hana onionio. He maikai no ma na wahi e ae, aole nae he nui loa. Ma ke kauwahi, he manoanoa ka ipu, e like me Kauai, a ma ke kau wahi he lahilahi loa, a hikiwaweloa ka naha ana. O na ipu manoanoa a pau o ka iwi, he a ke ahi ke hia iho, he likeme ka laau. | ||||||||
OF THE CORN. | NO KE KULINA. | ||||||||
When planting corn place the seed between the palms of the two hands, then press thefingers as tight as possible without the least opening, then incline the tips of thefingers to the ground letting go of the seed corn. Such will be the most productiveplant, the cob being thickly covered with seed, with the ears standing out prominentlyto the sight. If the fingers are spread out the seeds will be few; if the hand twistswhen planting, the cob and the rows of the corn will be twisted. | Ina kanu ke kulina, waiho ka hua ma waena o na poholima elua, alaila, hana na manamanaa pili loa me ka hamama ole, alaila, hooiho ka welau o na manamana i ka lepo, a kuuaku i ka hua kulina. Oia ke kulina io loa, a paa pono ka iho i ka hua, me ke kukuo ka io ke nana iho. Ina hakahaka na manamana, io kakaikahi; ina wili ka lima ke kanu,wili ka iho a me ka hua ana o ke kulina. | ||||||||
OF THE PIE MELON. | NO KA IPU ALALA. | ||||||||
It is a large sized and long melon, containing many seeds, the same as the bittercalabash. It has no method of planting. It is good to eat when young, then it is calledolulo palaai. When it is ripe the meat is too watery to eat; it is thick skinned. Some are longand crooked, some are round, some flat, and some tall and straight. | He ipu nui ia a me ka loloa, a he nui ka anoano e like me ko ka ipu awaawa; aohe onaloina o ke kanu ana. He ipu ono i ka wa opiopio. Ua kapa ia he olulo palaai. A ooka ipu, a howai ka io ke ai, he pulunui. He kekee loloa loa kekahi, he poepoe pakiikiikekahi, he kuoho a pololei kekahi. | ||||||||
NAMES OF THE DIFFERENT PLANTS. | NA INOA O KELA A ME KEIA. | ||||||||
Of the Taro.
[[170]] | Ko ke Kalo.
[[171]] | ||||||||
Of the Potato.
| Ko ka Uwala.
| ||||||||
Of the Bitter-Gourd.
Of the Banana.
| Ko ka Ipu Awaawa.
Ko Ka Maia.
| ||||||||
MEN NOTED IN AGRICULTURE—KAPAIHIPILIPILI. | |||||||||
Kapaihipilipili was a man very famous in the cultivation of the soil and in the adjustmentof affairs of life. Nahuluaina, in the division of Kukuipahu, district of Kohala,island of Hawaii, was his birthplace. From morning to the close of day he would toil,taking his food with him to the field. It was thus every day. Sugar-cane, potatoes,taro and other things grew in abundance; not a portion of land would be let remainidle. | Na Kanaka Kaulana i ka Mahiai.—Kapaihipilipili. He kanaka kaulana loa ia ma ka mahiai ana, a me ka hooponopono anai ka noho ana. O Nahuluaina ka aina hanau, o Kukuipahu ke ahupuaa, o Kohala ka moku,o Hawaii ka mokupuni. Mai ke kakahiaka a po ka la ke mahiai, me ka ai no a me ka iano e hele ai, a waena. Pela i na la a pau loa. Ulu ke ko, ka uala, ka ai a me na meaa pau, aohe koe aina ia ia. Ina kahumu halii ka hale i ka moena a paa, i ole e heleleika huna wahie. A moa ka umu, ohi no ke a, a kona wahi mua, i waiho ai. | ||||||||
When cooking food he would completely cover the oven house with mats so that the woodcinders would not fall [thereon]. When the food was cooked the stones were collectedand put in their proper place. | Ke poi o na Ipu. Popoi ia ka umeke elua poi, pela ka ipukai, ka huewai, he poi kona. | ||||||||
The cover of calabashes. The calabash was protected by two covers, and in like mannerwas the fish calabash and the water-gourd protected each with a cover. | Ka maauauwa ai. Iho kela i ka maauauwa a aie ia ka ai i ka ia. Hookaa kekahi, aiekekahi. O ka ia i hookaa ia mai, hoi no o Kapaihipilipili, kopi a kaulai i ka la,a maloo, iho hou i ka maauauwa, lawe hou. Aia no a pau i ka hookaa ia mai, alailapono. | ||||||||
Peddling food. He went peddling and selling his food for fish, on credit. Some waspaid for and some sold on credit. The fish that he received in payment Kapaihipilipilisalted and dried out in the sun, then he would go peddling again and bring back morefish. When all were paid then it was well. When the fishermen saw this work on thepart of Kapaihipilipili they left his food to dry out in the sun; they left it thereuntil he came down again and took it home. On this account Kapaihipilipili made ita rule not to do so again, because he saw that the practice was not proper. He wascalled Kapaihipilipili on account of his stinginess. | Ike na lawaia i keia hana a Kapaihipilipili, kaulai lakou la i kana ai a maloo i kala. Waiho a iho aku o Kapaihipilipili, alaila, hoihoi hou mai. Ma keia hana, kau kanawaio Kapaihipilipili aole e hana hou peia, no ka ike i ka pono ole o keia hana ana. Uakapa ia kona inoa no ke pi o Kapaihipilipili. | ||||||||
KAMEHAMEHA I. | |||||||||
Kamehameha I. owned the great field of Kuahewa, in Kona, Hawaii. This field was famousfor its great extent and the fact of its being away in the uplands. Ten divisionsof land were included in this field of Kuahewa. Ualakaa was another famous field belongingto Kamehameha, so noted on account of its great size and bountiful production of potatoes.It was located up in Manoa, Oahu.[[161]] | O Kamehameha I. Nana kela mala nui o Kuahewa i Kona, ma Hawaii. Ua kaulana ia malano ka nui a me ka hala i uka, he umi ahupuaa i komo i loko o keia mala o “Kuahewa.”O Ualakaa ia mala kualana a Kamehameha, no ka nui a me ka uala. Aia mauka o Manoa,Oahu.[[172]] | ||||||||
[1] Olaulau was more thorough cultivation than simply weeding. [↑] [2] Omuomuo, the bud stalk. [↑] [4] Oha, the sprigs or suckers. [↑] [5] Aae, the remaining shoots after the crop is pulled. [↑] [6] Ohiki, planting between, or in place of uprooted (pried over) tree ferns; hence the term.Such sections were termed pa pulupulu. [↑] [7] Kukaepuaa (Panicum pruriens). [↑] [8] Pakukui, literally, kukui fence. Decomposed kukui wood or leaves were valued for fertilizing the soil, notthat taro planting was done in the decaying tree trunk. [↑] [9] This Hilo method of taro culture would be termed ohiki. [↑] [10] Pulverizing the ground in lieu of plowing and harrowing. [↑] [11] A hand of bananas is the sectional cluster of a bunch of this tropic fruit, each carryinga dozen or more finger-like fruits, varying from six to fourteen successive hands or clusters to the bunch, accordingto variety and fertility of soil. [↑] [12] The thirteenth day of the lunar month. Hua, among other things means seed, fruit, prolific, etc. It was appropriate in nametherefore to select the day for opening the planting season, though experience failsto prove its truth. [↑] [13] Mahealani, the name of the day carries the question of place, mahea, not the product of the day. [↑] [14] Kulu, the seventeenth of the lunar month, signifies to drop—as liquid—not to lean overand drop to the ground from its weight. [↑] [15] This is a fortunate contradiction of the day of planting, ole meaning nothing. [↑] [16] Hokeo is the long gourd for carrying one’s kit; olo is the smallnecked gourd used for injection purposes; hulilau is the smaller gourds of a household with suspending strings instead of a net forsuspending articles of food. [↑] [17] The ornamented gourds of olden times are so seldom seen now that it may be said tobe a lost art. The markings having the appearance of tatuing, were done while thegourd was fresh and green, before the removal of its outer skin, at times even whileit was still on the vine. [↑] | |||||||||
- 1. Mana ulu.
- 2. Mana pipika.
- 3. Mana ulaula (red).
- 4. Mana keokeo (white).
- 5. Makoko.
- 6. Makohi.
- 7. Palaii.
- 8. Kanawao.
- 9. Poni eleele (black).
- 10. Poni ulaula (red).
- 11. Lauloa.
- 12. Piialii.
- 13. Haakea.
- 14. Ipuolono.
- 15. Elepaio.
- 16. Kaikoi.
- 17. Kai maoli.
- 18. Uauapiko.
- 19. Hapuu.
- 20. Ualehu.
- 21. Ieie.
- 22. Papapueo.
- 23. Nohu.
- 24. Lola.
- 25. Uwahiapele.
- 26. Apuwai.
- 27. Ala.
- 28. Aa.
- 29. Aweuweu.
- 30. Manini.
- 1. Mana ulu
- 2. Mana pipika
- 3. Mana ulaula
- 4. Mana keokeo
- 5. Makoko
- 6. Makohi
- 7. Palaii
- 8. Kanawao
- 9. Poni eleele
- 10. Poni ulaula
- 11. Lauloa
- 12. Piialii
- 13. Haakea
- 14. Ipuolono
- 15. Elepaio
- 16. Kaikoi
- 17. Kai maoli
- 18. Uauapiko
- 19. Hapuu
- 20. Ualehu
- 21. Ieie
- 22. Papapueo
- 23. Nohu
- 24. Lola
- 25. Uwahiapele
- 26. Apuwai
- 27. Ala
- 28. Aa
- 29. Aweuweu
- 30. Manini
- 1. Haulelani.
- 2. Poe.
- 3. Helelei.
- 4. Mohihi.
- 5. Kawelo.
- 6. Kihi.
- 7. Huamoa.
- 8. Lapa.
- 9. Likolehua.
- 10. Apo.
- 11. Pau.
- 12. Holule.
- 13. Heuwahiolapa.
- 14. Kauai.
- 1. Haulelani
- 2. Poe
- 3. Helelei
- 4. Mohihi
- 5. Kawelo
- 6. Kihi
- 7. Huamoa