Volume 6 / Part 1 — PREFACE. (continued 2)

Alaila hele mai la ka poe kaula hoomana i ko lakou mau akua wahine, o Pele ke akua o kekahi, a o Hiiaka ko kekahi, a o Kapo ko kekahi, a o Pua ko kekahi, a o Kamohoalii ko kekahi; he nui loa no na kaula i hele mai i keia la, imua i ke alo o ko ke alii akua wahine, a malaila lakou e mohai ai i ka lakou mau waiwai, i ka puaa, a me ka moa, a me na malo a lakou a pau loa, a mohai aku la lakou penei: “Eia ka puaa, a me ka moa, a me ka malo, he makana na makou ia oe, e hoola mai oe i ko pulapula, e mana hoi makou imua ou, a e hoopono mai hoi na ’lii ia makou imua o lakou, a e ike oe e kala ia makou i ko makou la e olelo ai.” A oki ae la ka olelo ana a lakou, alaila hoi aku la lakou, alaila ku ae la ke kahuna hale o Papa iluna, e hoali i ka au lima, a noho iho la ia pule aku la, i ua mau akua wahine la; a mai la ke ahi pule ku o ka ilio, a me ka moa, a hoakoakoa ia mai la ia mau mea imua o na akua wahine, alaila mohai aku la ke alii i ka ilio pulehu, a me ka moa pulehu, alaila hooho ae la ke kahuna o ka hale o Papa me ka leo nui iluna iho o na kanaka iho la penei: “Elieli.” A pane ae la ka leo o na kanaka penei: “Kapu, elieli, noa ia e, noho mua.”

The temple was then quite free from kapu, and the king and priest came in touch with woman and with all the people. This was the eighth time that the king was under restriction in the temple, and he was now free. Thus the king and priest encouraged the worship of such false deities. These gods never uttered one word to the king and the priest, during all the time they were in the temple, when they offered their goods as sacrifices. The deities did not do anything for them. They themselves sang praises to the images; they themselves extolled the deities; they did not receive any happiness from serving them. Their happiness was not from serving them, but from their own imaginations. They were inflated with their own pride without any idea that it was only oppression. They thought, however, that the temple was a necessity. Alaila noa loa ae la ka luakini a hoopa aku la ke alii a me ke kahuna i ka wahine, a me na kanaka a pau loa, pawalu ke kapu ana o ke alii i ka luakini, a noa ’e; a pela ke alii, a me ke kahuna i hooikaika ’i i ua mau akua wahahee nei, aole i olelo iki mai ke akua i ke alii, a me ke kahuna i ko lakou manawa iloko o ka luakini, i ka lakou haawi ana aku i ka lakou mau waiwai, aole loa mai pela ke akua ia lakou a o lakou wale no ka i hoole aku i ke akua a lakou wale no i hiilani aku i ke akua, aole o lakou olioli i loaa mai ke akua, eia ko lakou olioli, aole nae na ke akua mai na lakou wale iho no, a he hoanou i na waha o lakou, aohe akaka he pilikia wale no, a wa iho la lakou i ka maikai o ka luakini.

Then all the chiefs went to their places to worship their gods, as a sequel to the king’s temple service. All the chiefs had a certain time for worship. Some had their temple restrictions for three days, some four days, some five days, some two days, when they ceased worshipping; but the king had eight, and even ten days of worship. Alaila hoi aku la na ’lii a pau, e hoomana i ko lakou mau akua, i hope no ka luakini a ke alii, a o na ’lii a pau loa eia ke ano o ka lakou hoomana ana, a po akolu ke kapu ka heiau a kekahi alii, a po aha ka kekahi alii, a po alima ka kekahi alii, a po alua ka kekahi alii, pau ka lakou hoomana ana, aka, o ka ke alii po awalu ia, a he anahulu kekahi a ke alii.

These are the months for war: 1, Kaelo, that is December; 4, Welo, March; 2, Kaulua, January; 5, Ikiki, April; 3, Nana, February. Those were the only war months of the king and the priest. Eia ka inoa o na malama kaua a ke alii o Dekemaba, Kaelo no ia 1, Maraki, Welo ia 4, Ianuari, Kaulua ia 2, Aperila o Ikiki ia 5, Feberuari o Nana ia 3. Pau na malama kaua o ke alii a me na kahuna.

OF THE OPELU (FISH) NO KA OPELU.

When the new month of Kaaona (May) arrived the priest said to the king, “This is the month of May. The sharp bones of the fish have been trimmed. There is no war, and let us live in peace.” The fishermen of all the district divisions round about then made preparations. And when the next month, Hinaiaeleele (June), arrived, in the evening of Hilo, the priest, all by himself, tabued the opelu, the king not knowing of it. They offered prayers this night, the priest sacrificing a pig to the deities. And when it was night, the priest prepared a fowl for his ancestral god and his deity. They (the people) went to sleep that night, the fires being restricted from burning in all places, all noises were prohibited; also the crowing of the rooster, the grunting of the pigs, and the barking of the dogs. It was a most sacred night. A hiki mai la keia malama hou o Mei, o Kaaona ia, alaila olelo aku la ke kahuna i ke alii: “E, o Kaaona keia malama, a ua kalai a’e kuku o ko ia, aohe kaua, e noho malie kakou,” a hoomakaukau iho la ka poe lawaia o na aina a puni, a hiki mai la kekahi malama hou, o Iune, Hinaiaeleele ia, a ahiahi iho la i o Hilo a kapu iho la ke kahuna i ka opelu o ke kahuna wale no, aole ke alii ike ia hana ana, a pule aku la lakou i keia ahiahi, a mohai aku la ke kahuna i ke akua i ka puaa; a pau ae la ia, a poeleele iho la kauo iho la ke kahuna i keia po i ka moa a me kona aumakua, a me kona akua, a moe iho la lakou i ka po, a ua hoomalu ia aku la ke ahi o kela wahi, a o keia wahi, a me ka walaau, a me ka moa kani mai, a me ka leo o ka puaa, a me ka ilio aoa mai, a he po kapu loa no keia.

A wanaao ae la hele aku la ke kahuna e kai i ka aha iloko o ke kaula a o Hulahula ka inoa o keia aha, pule aku la ke kahuna i kahi mehameha oia no a me kona kahuna, a pau ae la ia, a mohai aku la ke kahuna nui i ka puaa, a hoonoa aku la ia i kona mohai imua o ke alo o ke akua; alaila olelo iho la laua malaila, i iho la laua: “E, pehea, ka aha a kaua?” a i aku la ke kahuna nui: “Ua maikai ka aha, ua ola ka aina o ke alii, a me ke alii, a me na kanaka a pau loa;” alaila hele ae la laua mawaho, e ninau pono aku i ka poe kanaka nana e hoolohe mai mawaho, a i aku la laua ia lakou: “E heaha ka oukou mea owaho nei i lohe ai?” a hoole mai la lakou: “E, heaha ka oukou mea owaho nei i lohe ai?” a hoole mai la lakou: “Aole a makou mea hewa i ike mawaho nei.” A i aku la ke kahuna nui i kona mau kanaka: “E hooho ae oukou me ko oukou mau leo nui iluna, e mahalo i ka maikai o ka aha,” a kahea nui ae la lakou me ka leo nui iluna, a i ae la penei, lele wale ka aha, e.

A malamalama ae la, alaila pule uuku aku la lakou mawaho iho o ua hale opelu nei; a pau ae la ia, alaila hoonoho lalani iho la lakou i na kanaka i ke kauwila ana a lakou, eha lalani kanaka, a kukulu iho la ke akua hulumanu o ke kahuna a ku ae la kona kahuna iluna, a pule aku la lakou, aka ae la ke akua poai ae la lakou, a hoi ae la lakou ma ka aoao mauka, a pule iho la ke kahuna, a pau ae la ia, alaila pule iho la ke kahuna i ka pule alaea, a kaumaha ae la ua kahuna alaea nei i kona aumakua; a pau ae la ia, pule nui iho la ia me ka leo nui iluna iho o na kanaka, a i iho la ia i na kanaka penei: “E kuu a kaikaina, hikia, ola,” eha ku ana iluna, a eha noho ana ilalo; a pau ae la ia, alaila olelo mai la kela kahuna i ke kahuna nui, i mai la: “Pehea keia pule au?” A i mai ke kahuna nui: “Ua maikai ka pule a kakou.” A pau ae la ia, a hoi aku la lakou a mawaho iho o ke kuula, a pule aku la lakou mawaho, he wahi pule uuku no ia.

They then entered the temple (heiau) where the priest offered a prayer called kolii, in which they all joined in earnest supplication, with their hands held high towards the house, and with very loud voices exclaiming: “The prayer, this is the prayer: O Ku, O Lono, O Kane, O Kanaloa, long life to the king.” The pigs were then broiled and brought before the wooden idol, with coconuts and bananas. After this and at the conclusion of a prayer, the priest offered the pork and the coconuts and the bananas to the idol, giving thanks to all the images. Then they all left the temple and went to their places. And when their pigs were cooked the people took them to the heiau where a priest pronounced a blessing upon them, after which the people brought their shares to their places, first giving thanks to their smaller deities, and had their meal, after which the priest commanded a man to “go to the mountains to get pala fern,” cautioning him that if he was caught in the rain to let him know. The man went up, found the pala fern, and while breaking it off the rain fell. He came down feeling happy for being caught in the rain. When he had come into the presence of the priest, the latter asked him, “How fared you on your trip up?” He answered and said, “You told me to go up, and I have done so. My hands broke off the pala fern when the rain fell over me, and I was nearly bent with the cold.” Then the priest said, “The omens are good. Tomorrow we will make a haul.” A pau ae la ia, a komo aku la lakou iloko o ka heiau a pule aku la lakou malaila a hoali ae la ke kahuna i ka aha o Kolii ka inoa o keia aha, a ulono aku la lakou i ka pule, a hoopii aku la na ahi limalima iluna o ka hale, a kahea nui ae la ko laua mau leo iluna lilo, a hea ae la laua penei, a ia e penei ka aha o ka aha nei e Ku, e Lono, e Kane, Kanaloa, e ola i ke alii; a pau ae la ia, alaila pule aku la lakou a pulehu aku la lakou i ka puaa a halihali mai la ka puaa pulehu imua i ke alo o ke akua laau a me ka niu a me ka maia; a pau ae la ia, a mahope iho o ka pule ana, a mohai aku la ke kahuna i ka puaa i ke akua, a me ka niu, a me ka maia, a hoalohaloha aku la ia imua o ka poe kii; a pau ae la ia, alaila haalele iho la lakou i ka heiau, a hoi aku la lakou i ko lakou wahi, a moa mai la na puaa a lakou a halihali aku la i ka puaa a lakou imua i ke heiau, a hele aku la kekahi kahuna e hainaki i ka puaa; a pau ae la ia, alaila hoihoi mai la ka lakou waiwai i ko lakou wahi, alaila hoole aku la lakou i na akua liilii o lakou, a paina iho la lakou; a pau ae la ia, alaila kena aku la ke kahuna i kekahi kanaka: “E pii oe iuka i pala a i loohia oe e ka ua e hai mai oe ia’u.” A pii aku la ua kanaka la iuka a lalau aku la kona mau lima i ka pala, a hahai mai la ia i ka pala a haule mai la ka ua a iho mai la ia me kona olioli nui i kona halawai ana me ka ua, a hiki mai la ia i ke alo o ke kahuna, alaila ninau aku la ke kahuna ia ia: “Pehea kau pii ana aku nei iuka?” A i mai la ia: “Ua i mai oe ia’u, e pii au iuka, a ua pii aku nei au, ua hahai mai kuu lima i ka pala, a ua mai la ka ua iluna iho o’u, a mai opili loa au,” alaila i aku la ke kahuna: “Ua maikai ku au pala, apopo hei ka ia.”

It was then sunset. The priest and the people went to the temple to pray to the deities, after which they all left the temple. The opelu fisherman then prepared his canoe and his net, and at early dawn a priest repaired to the temple to bring the bunch of pala ferns which he placed in the canoe, at the same time asking for a blessing from the deity. He came away after placing the pala ferns. And when the fisherman saw the priest come away he collected together his fishing apparatus and his net. He girdled on a white sash on his waist, and chanted to his ancestral deities, saying, “O ancestral gods of the night, the night is over and I am come with the day. Here is the sash, and wilt thou watch over me that I may not be shamed.” After this prayer he put his net on board the canoe and sailed out to sea. A kapoo iho la ka la, hele aku la ke kahuna iloko o ka heiau e pule aku lakou i ke akua, a hoou aku la lakou i keia po; a pau ae la ia, a haalele aku la lakou i ka heiau, a ua hoomakaukau iho la ke kanaka nana e lawaia ka opelu i kona waa, a i kona upena, a wanaao ae la makaala aku la kekahi kahuna iloko o ka heiau, e lawe mai i ka pupu pala iluna o ka waa, a lawe aku la ia a hiki i ka waa, a hooulu aku la ua kahuna la e hoomana i ke akua; a pau ae la ia, waiho iho la i ka pala, alaila hoi mai la ia ike mai la na maka o ua lawaia la i kana hoi ana mai, alaila hoomakaukau ae la ia i kana mau waiwai lawaia, a me ka upena, a hume ae la ua lawaia la i kona malo keokeo, kaumaha aku la ia i kona aumakua, a i aku la ia: “E na aumakua i ka po pale ka po, puka i ke ao ia’u, eia ka malo, e nana oe ia’u i keia la hilahila o’u.” A pau ae la ia a hoouka aku la ia kana upena, a holo aku la lakou i kai.

This was a most sacred day, no fires being lighted here or there, no other canoes being seen on the ocean, this day, lest they perish. When the fisherman reached the fishing grounds and lowered his net he prayed to his ancestral deities, saying, “O, ancestral gods of the night; the night is gone and I am come with the day. Give me great power this day. Cover the belly of our net this day.” He then cast the net and threw out the bait. The opelu (fish), on devouring the bait, came streaming into the net, which was then drawn up by the fisherman, who was murmuring a prayer all of that time. He then seized the neck of the net and drew it toward him, calling thus: “O Ku, this has been a great day for us. You have covered my shame this day.” After this, they (the people) lifted the net into the canoe, collected their fish and shoved off the bow of the canoe. They all went inland making cheerful noise with their mouths. He la kapu loa no keia, aohe ahi a mai o keia wahi a o kela wahi, aohe waa holo mai o ka moana i keia la o make lakou. A hiki aku la ua lawaia la i ke koa, a kuu iho la i kana upena i aku la ia i kona aumakua hoomana aku la: “E na aumakua i ka po, pale ka po, puka i ke ao ia’u, i nui ko mana ia’u i keia la; e huna oe i ka hua o ka upena a kaua i keia la.” A pau ae la ia, a kuu aku la kona lima i ka upena ilalo a hoolei aku la ia i ka ai, ai mai la ka opelu i ka ai a hahai mai la iloko o ka upena a huki ae la ua lawaia la i ka upena me ka pule no ma kona waha, a lalau iho la kona lima i ka pu o ka upena, a kaohi iho la kona lima, a kahea iho la ia penei: “E Ku e, he la hoi na nou ia kaua i keia la, a ua nalowale kuu hilahila ia oe i keia la.” A pau ae la ia, kaikai ae la lakou i ka lakou upena iluna o ka waa, a hoiliili iho la i ka lakou ia, a papale ae la lakou i ka ihu o ka waa a hoi aku la lakou iuka, a kani mai la ke oho i ko lakou waha.

A pae aku la lakou iuka, a iho mai la ke kahuna, a ku mai la ia mauka, a lalau iho la ka lawaia i na opelu ehiku, a pii aku la ia a halawai me ke kahuna, a haawi aku la i na opelu i ka lima o ke kahuna, a lalau mai la ia lawe aku la ke kahuna i na opelu i ka papa uhe a malaila e uhe ai i ka ia i ke akua; a pau ae la ia, alaila hoi aku la ua lawaia la i kona wahi e hoomana i kona aumakua, alaila lawe aku la ke kahuna i ka opelu imua o ke kuahu, kau aku la i ka opelu iluna o ka haka, alaila i aku la ke kahuna nui i kekahi kanaka: “E lawe oe i kekahi opelu na ke alii i ai mai kela i ka opelu mua kau i keia la,” a kai aku la ke kanaka me ka oho no i kona waha a ike mai la ka maka o na kanaka i ke oho ana aku a noho iho la lakou ilalo. A hiki aku la ia i ke alii la, a haawi aku la i ka opelu i ke alii, holo iho la ia a mama loa o make ia.

A hele ae la ke alii i kahi o ke akua ilaila e pule ai kekahi kahuna a hana iho la lakou i ka ia a ke alii, a poalo ae la ke alii i ka maka akau o ka ia, a ai ae la ke alii a kaumaha ae la ke alii i ke akua; a pau ae la ia, a kakahiaka ae la i o Kukahi lele ae la na mahamaha i kai i keia la, o Haleokaloa ka inoa o kekahi mahamaha a o Haleohiu kekahi mahamaha; a lele ae la laua i kai, a hoomana iho la no hoi kekahi mau kahuna malaila. A hei ia ae la ka lakou mau upena, alaila hoi ae la lakou a hoomana aku lakou i ua mau akua lawaia la; a ahiahi iho la lupa ke ahi; a kapu ihola i keia po, a ao ae la kua wahine, alaila noa loa ae la lakou, alaila ai iho la ka wahine i ka ia.

Then canoes came from the ocean having noticed that the restriction on the opelu was lifted. This was a very strict ordinance of the priest. Nine days were used for the restriction they had made, and nine days the canoes could not go out, nor was it safe for them to come in from the ocean while the restriction was in force. All of these things have passed away. Alaila holo mai la ka waa ma ka moana mai, ike ae la lakou i ka noa ana o ka opelu oia lakou i holo mai, a he oihana kapu loa no keia na ke kahuna, a poaiwa lakou i kapu ai i keia mau oihana a lakou i hana ai, a poaiwa no hoi ka holo ole ana o ka waa, aole lakou e ola ke holo mai ma ka moana, i ka manawa i hana i keia oihana; pau loa ae la keia mau mea a pau loa.

Following are the names of the months in which the king and the priests did not wage wars, and in which one district (or island) did not wage war upon another. These are the seven months: 1, May, which is Kaaona; 2, June, Hinaiaeleele; 3, July, Hilinaehu; 4, August, Hilinama; 5, September, Ikuwa; 6, October, Welehu; 7, November, Makalii. Eia ka inoa o na malama kaua ole a ke alii, a me ke kahuna, aole e kaua aku keia aina i kela aina, aole hoi e kaua mai kela aina i keia aina; eia na malama kaua ole ehiku: Mei, Kaaona ia 1, Iune, Hinaiaeleele ia 2, Iulai, Hilinaehu ia 3, Augate, Hilinama ia 4, Sepakemaba, Ikuwa ia 5, Okakopa, Welehu ia 6, Nowemaba, Makalii ia 7. Pau na malama kaua ole a ke alii.

CONCERNING THE YEAR NO KA MAKAHIKI.

A hiki mai la kekahi malama hou o Ikuwa ka inoa, kau welu iho la ke alii i ke ahiahi i o Hilo, imua o ka luakini, a hele aku la ke alii mawaho iho o ka luakini, a me na kanaka a pau loa, a me na kahuna a pau i keia ahiahi, a hoonoho iho la i na kanaka a pau elua lalani kanaka a ku ae la kekahi kahuna iluna me ka pupu ieie i kona lima, a pule aku la lakou, a i iho la ke kahuna i na kanaka. “E kuu kaikaina hikia ola.” A ku ae la lakou mai mua a hope, me ko lakou leo nui; a pau ae la ia, a hoi ae la ka poe kahuna, a me ka poe akua ma ka papa hola’e uo ai lakou, a he kauo ka inoa o keia pule, a pau ae la ia, a hoi aku la lakou i ka lakou kauhale, a moe iho la lakou i keia po, a malama ’e la hele aku la lakou i ka lakou kauhale, a moe iho la lakou mawaho iho o ka luakini, a me ke alii, me na kahuna, a me na kanaka a pau, a hoonoho iho la lakou i na lalani kanaka eha, a kukulu lalani iho la lakou i ka poe akua hulumanu, a ku ae la ke kahuna nui iluna me ka malo keokeo i kona hope, a me ka pupu ieie i kona lima, a kalokalo ae la ke kahuna a kaumaha aku la i ke akua; a pau ae la kana kaumaha ana a ku ae la na kahuna a nui loa, a pule iho la lakou a poai ae la na akua; a pau ae la ia, alaila ku ae la ke kahuna alaea i kana pule ala ’e la na kanaka iluna, a ku ae la lakou iluna mai mua a hope; a pau ae la ia, alaila hoi aku la lakou iloko o ka luakini, a pule aku la lakou imua o ke alo o ka poe kii.

And the king offered bananas and coconuts as sacrifices; the king did not offer pigs, as sacrifices, to the deities this day. After this they went out and left the temple. And in the evening the priests, together with the deities, went to the courtyard of the temple, to offer the short prayer called kauo. After this and on the second night the priests returned to the temple, all by themselves this night. This prayer was called kalaku. In the morning the king awoke and went into the temple, and gifts of numerous pigs and great quantities of bananas and coconuts were brought forth, and on this day they prayed earnestly and showed great reverence for the deities. And the king offered all these many valuable things to the deities, showing the king’s great love, this day, as also the priest. The people broiled the pigs to the number of three times forty (one hundred and twenty); the people made great exultation with loud voice, on this day of their devotion. Then the altar was closed so that they all might not pray there. When the praying had ended the king offered the pigs, the coconuts and the bananas, with great love in his heart for the deity. The king then said: “O god, this is the only time I shall see thee, and the only time thou shalt see me.” After this prayer they left the temple going to their houses. A mohai aku la ke alii i ka maia, a me ka niu, aole e mohai aku ke alii i ke akua i ka puaa i keia la; a pau ae la ia, alaila hele ae la lakou iwaho haalele iho la lakou i ka luakini, a ahiahi iho la hele aku la ka poe kahuna a me ka poe akua i ka papa hola e pule uuku aku malaila, a he kauo ka inoa o keia pule. A pau ae la ia, a po iho la i ka po alua hele aku la ka poe kahuna iloko o ka luakini, o lakou wale no i keia po, a he kalaku ka inoa o keia pule a lakou i neia po. A ao ae la ala mai la ke alii a hele aku la iloko o ka luakini, a hookupu mai la ka puaa a nui loa a me na niu, a me ka maia a nui loa, a i keia la pule nui iho la lakou me ke aloha nui i ke akua, a hoouku aku la ke alii i ke akua i ka waiwai a nui loa, a he nui loa ke aloha o ke alii i keia la, a me ke kahuna, a pulehu aku la na kanaka i ka puaa, ekolu paha kanaha puaa i pulehuia, he nui loa ka hiilani ana a ko lakou mau waha i keia la, i keia kapu ana a lakou, alaila papani kuahu, aole lakou e pule nui aku mahope; a pau ae la ka pule ana a lakou, a mohai aku la ke alii i ka puaa, a me ka niu, a me ka maia, me ke aloha nui no ona iloko o kona naau i ke akua, aka ho aku la ke alii i ke akua, i aku la ia penei: “E ke akua o ka’u ike ana aku no keia ia oe o kou ike ana mai no hoi keia ia’u.” A pau ae la ka lakou pule ana, alaila hoi aku la i kauhale, a haalele iho la lakou i ka luakini.

A moa mai la ka puaa a lakou, a halihali mai la ka waiwai a ke alii a nui loa a he kanaha paha ka puaa a ke alii elua paha kanaha a haawi ae la ke alii i ka puaa i na ’lii a pau loa pa-uha ia lakou, a o na ’lii nui pa-kea lakou, a o na ’lii liilii loa pakaka lakou, a o ka puali paio lakou; a pau ae la ia a ahiahi ae la hele aku la ke alii, a me ke kahuna, a me na akua, a me na alii a pau loa, a pule iho la lakou, a he kauwila ka inoa o keia pule a ke alii, a me ke kahuna i keia ahiahi a ke pule nei no lakou me ke aloha nui o ko lakou mau naau i ke akua, a he ahiahi ua ole mai keia he kapu i kauwila a ke alii. A pau ae la ka pule ana a lakou, alaila mohai aku la ke alii i ka puaa, a me ka niu, a me ka maia; a pau ae la ka ke alii kaumaha ana aku i ke akua, a haalele iho la lakou i ka luakini, aia hoi, ua malie ihola keia ahiahi; i ae la na kanaka a pau, “maikai neia kauwila a ke alii, ola no kakou.”

During the night a number of the lesser priests came with the high priest to pray in the temple. The king did not accompany them at this time. They prayed earnestly this night. The high priest then told the lesser priests, “You must repeat all our prayers tonight; this is the only time we have to petition them (the deities).” They (the priests) did not sleep at all this night. And early in the morning they awakened the gods saying: “Arise ye, O Ku, O Lono, O Kane, O Kanaloa, it is daylight.” Such was the way that they acted with great falsification before these images this night. And all the people and all the chiefs exclaimed: “How the priests have kept awake all through the night!” A po iho la hele mai la kekahi poe kahuna liilii me ke kahuna nui, e pule lakou iloko o ka luakini, aole i hele aku ke alii me lakou i keia po, a pule nui aku la lakou i neia po, a i aku la ke kahuna nui i ka poe kahuna liilii: “E pule mai oukou i ka pule a kakou a pau i neia po, o ka kakou pule ana aku no keia ia ia,” aole lakou i moe iki i neia po a ao, a hoala aku la lakou i ka poe akua i ka wanaao, i aku la lakou i ke akua: “E ala mai oukou, e Ku, e Lono, e Kane, e Kanaloa, ua ao, ua malamalama.” A pela no hoi lakou i hana aku ai me ko lakou wahahee nui imua o ka poe akua laau i keia po; a i mai la na kanaka a pau, a me na ’lii: “Nani hoi ke ola ana a ka poe kahuna i neia po.”

And when it was broad daylight, the king came to the temple to offer to the deities the pigs and the bananas and the coconuts, after which they conducted a small service called halua, in which the king offered some more sacrifices to the deities. They then went out and left the temple, going to the House of Papa, where they would remain all day. And when all the people and the chiefs had gathered and offered a prayer, the king commanded some men to broil a number of dogs—about ten—for the female deities. When the dogs were cooked they were placed before the goddesses, together with the iholena bananas; and after the king had offered a prayer to them, the priest of the House of Papa declared the restrictions to be lifted, and they were free from all restraint this day.

A ao loa ’e la hele mai la ke alii iloko o ka luakini, a mohai aku la ke alii i ke akua i ka puaa, a me ka maia a me ka niu, a pau ae la ia, a pule uuku iho la lakou i keia kakahiaka, he halua ka inoa o neia pule, a mohai hou aku la ke alii i ke akua, a pau ae la ia, a haele ae la lakou iwaho haalele iho la lakou i ka luakini, a hiki aku la lakou i ka hale o Papa, a malaila lakou e noho loa ai i neia la; a akoakoa mai la na kanaka a me na ’lii a pau loa, a pule iho la lakou malaila, a kena aku la ke alii i kekahi poe kanaka e pulehu aku i mau ilio na ke akua wahine, he umi paha ilio, a pau mai i ka pulehu ka ilio, a hoakoakoa ia mai la imua o ke alo o ua mau akua wahine i ka ilio, a me ka maia iholena, a pau ae la ka ke alii kaumaha ana aku i ke akua, a hoonoa ae la ke kahuna hale o Papa ia lakou i neia la, alaila pau loa ae la ke kapu o lakou i neia la. A mahope iho o na la eiwa alaila hoi hou aku la ke alii a me na kahuna iloko o ka luakini, a i ke ahiahi i o Mohalu komo aku la lakou iloko o ka luakini, a ilaila elua kanaka e ku ana iluna, a lalau ae la ka lima o ke kahuna nui i na niu elua, a ku ae la iluna, a kahea aku la i ke akua ia Lono, i aku la: “E Lononuiakea, eia ka niu, e ola i ko kahu a me ka aina, a me na kanaka, o na po keia i o Hua nei.” A pau ae la ka ke kahuna kaumaha ana aku i ke akua, a hoolei aku la ia i ka niu, i kona lima i kekahi i kekahi, a noho iho la ia ilalo, a pule aku la lakou a ku ae la ua mau kanaka la elua iluna, a kahea ae la laua me na leo nui iluna, a hanai aku la lakou i ka poe hoku, a me na malama, i keia ahiahi hookahi no, a pau ae la ia, alaila mohai aku la ke alii i ka puaa a me ka niu, a pau ae la ka ke alii kaumaha ana aku i ke akua, a haalele iho la lakou i ka luakini, a hele aku la lakou iwaho, a poeleele iho la moe iho la lakou i keia po, a mahalo iho la lakou i neia po, a me ka naau o na kanaka a pau loa, i ae la lakou penei: “E, maikai ka niu a ke alii, ola no ka aina.”

At dawn the king and the priest and one other man went into the temple to pray as they had done before, after which the restriction on them was raised that night. They left the temple and went outside. And after these things there was nothing for them to do for twenty and nine nights. Then the priest again went into the temple to break a coconut, which was the priest’s own and that of the people also. It was a yearly festival custom, and it was formerly enacted so it was to be observed by the priest. After this the priest left the temple when they were all released from restrictions this night. A wanaao ae la hele hou aku la no ke alii iloko o ka luakini, a me ke kahuna a me kekahi kanaka iho no o lakou, a pule aku la lakou e like no me ka lakou hana ana mamua; a pau ae la ia, a noa ae la no lakou i keia po, haalele iho la lakou i ka luakini, a hele ae la lakou iwaho; a pau ae la neia mau mea a pau, a noho wale iho la no lakou i keia manawa, a he iwakalua po a me kumamaiwa, alaila hele hou aku la ke kahuna iloko o ka luakini, e wahi i ka niu, o ka ke kahuna niu no neia, a me kanaka ainana, he loina no ia no ka makahiki, a ua like no me kela hana ana mamua, a pela no hoi keia hana ana aku a ke kahuna; a pau ae la ia, a haalele iho la ke kahuna i ka luakini a noa loa ae la no lakou i neia po.

A hiki hou mai la ua mau po hou ehiku, o Laaukulua ka inoa a ia la huli iho la ke akua o na aina a pau ia la, aole lakou e kuku hou aku, ua kapu ae la no i ka makahiki, a ua kokoke mai la na kanaka halihali waiwai o na aina a pau, a ua halihali mai la lakou i ka waiwai na ke alii a nui loa, no ko ke alii makahiki, i ka ilio, a me ke kapa, a me ka pau a me ka ia, a me na mea no a pau loa imua i ke alo o ke alii a hookupu iho la na mokuna aina a pau i keia la; a po iho la i o Laaupau, hoomoe iho la ka puu, a hele mai la ke akua hulumanu o ke alii, a me ka poe kahuna liilii e hoomoe i ka puu waiwai i keia po, a he po kapu loa no keia po, aole e a mai ke ahi, aole e walaau mai, a pule iho la lakou i keia po, a moe iho la lakou.

And in the morning of Ole-kukahi (the 21st), the king arose, and the priest and another man, who was a great favorite, holding the drum, the three came to the place where the tributes were displayed. The king offered a pig to the deity and then they joined in supplication. After prayer the pigs prepared for them were cooked, and they sat down to partake thereof. After the meal the priest distributed the collection, and then asked the king, saying, “How was your prayer?” He answered, “It was very good; there was no rain, no noises; it was excellent,” and he raised the restriction in this week. A kakahiaka ae la i o Olekukahi ala mai la ke alii, a me ke kahuna, a me kekahi kanaka punahele nui, akolu lakou e hele aku i keia kakahiaka, a hele aku la ke alii, a me ke kahuna, a me ua kanaka punahele nei ia ia ka pahu, a pule aku la ke kahuna, a hiki aku la lakou i kahi o ka puu i hoomoe ia ’i, a kanaenae aku la ke alii i ka puaa i ke akua; a pau ae la ia, a pule iho la lakou, a pau ae la ka lakou pule ana. A moa ae la na puaa a lakou ai nui iho la lakou. A pau ae la ka lakou ai ana, alaila kuiwa iho la ke kahuna i ka puu, a pau ae la ke kuiwa ana a ke kahuna i ka puu, alaila ninau aku la ke kahuna i ke alii, i aku la: “Pehea ko pule?” I mai la kela: “Ua maikai, aohe ua, aohe walaau, ua maikai loa.” A hoonoa ae la ia i keia pule.

A ohi ae la ke kahuna i kona waiwai a nui loa, a kaumaha aku la ia i kekahi waiwai no ko ke alii mau akua; a pau ae la ia, alaila kena aku la ke alii i ka waiwai e haawi aku no na ’lii a pau a me na ’lii wahine a pau, a me ka puali a pau, a haawi aku la ka mea ia ia ka luna, a maii aku la ia i na ’lii a pau loa, a me na kanaka a pau loa. A po iho i o Olekukahi kauo iho la na akua hulumanu a pau loa i keia po, a ao ae la hoolakolako mai la na ’lii, a me na kanaka i ka mea ai a nui loa, no ko lakou makahiki, a ua hoolakolako mai la no hoi na kanaka o keia aina a pau loa, i mea ai no ko lakou makahiki, a ua nui loa mai la na mea ona a na ’lii a na kanaka o kuaaina a pau loa. A po iho la i o Olekulua kauo iho la ke akua laau i keia po, a pule iho la na kahuna i keia po, a ao la, kuwi iho la ke pa, o ke akua makahiki i ke ao i o Olepau, a he la kapu loa keia.

Due preparations were made by the women being arrayed in skirts, and all the men in fancy sashes. In the evening all the chiefs and all the people engaged in earnest prayers. Pig oven fires were started here and there, and also fires for the dog ovens of the women here and there. And in the night loud noises were heard in all directions, some from awa drinkers, some from blaspheming men; the whole country greatly enjoyed their annual festivity in this one night. In the middle of the night they all went in bathing, which is called hiuwai, while the fires burned from all around. It was a great bathing night for all the people. A hoomakaukau iho la ka pa-u o na wahine a pau, a me ka malo maikai o na kanaka a pau. A ahiahi iho la, kauo nui iho la na ’lii a pau loa a me ka makaainana a pau loa, a a mai la na umu puaa a kanaka o ia wahi aku a o ia wahi aku, a me na umu ilio a na wahine o ia wahi aku a o ia wahi aku; a po iho la olo mai la ka pihe o kela wahi, a o keia wahi, a he pihe awa, a he pihe kuamuamu na na kanaka a ua makahiki nui iho la na aina a pau i keia po hookahi no a like a like iho la keia po, alaila hele aku la lakou e auau a he hiuwai ka inoa o neia auau ana a lakou, a a mai la ke ahi a nui loa o keia wahi o kela wahi, a he po auau nui loa no keia no na kanaka a pau.

In the morning they all left the water, as it was then restricted to the deity Lononuiakea. They then fastened on handsome waistcloths, and wore their fine garments, while the men girded on their fancy sashes, making them this day handsome men and graceful women. They went to their houses and enjoyed the fat things prepared by themselves, of which they had an abundance these days. The idols were placed on the outside, in the open place, and when the people saw them they exclaimed, “There is the long god (akua-loa), and the short god (akua-poko),” and Kaloa-kukahi (24th) was the day these were seen abroad. A kakahiaka ae la, hoi ae la lakou ma kapa o ka wai, a ua kapu ae la ka wai i ke akua ia Lononuiakea, alaila kakua ’e la lakou i ka pau maikai, aahu iho la i ke kapa maikai; a hume ae la na kanaka i ka malo maikai, kanaka maikai iho la lakou a wahine maikai iho la ka wahine i keia la, a hoi aku lakou i ko lakou kauhale, a wehe ae la ka lakou mau mea ai momona, a he nui loa ko lakou mau mea ono i keia mau la, a ua ku ae la ke akua iwaho i ke akea a ike ae la na kanaka aia aku la lakou, aia o ke akua loa, a me ke akua poko, a o Kaloakukahi ko laua la i ike ae ai iwaho.

And the deity had decreed his law that man was prohibited not to kill; war was prohibited and no fighting; the ocean was prohibited, not a canoe was to sail; the kapa block was prohibited and no cloth was to be beaten; the drum was prohibited to be beaten; the horn was prohibited to be blown; the land was prohibited to be loosened; the heaven was sacred to Lono; the thunder was sacred to Lono; the earth was sacred to Lono; life was sacred to Lono; the hills were sacred to Lono; the mountains were sacred to Lono; the ocean was sacred to Lono; the raging surf was sacred to Lono; the family was sacred to Lono; the sailing canoe was sacred to Lono. Thus the deity enumerated his laws, which the chiefs and the priests and all the people duly observed. A ua hoohiki ae la ke akua i kona kanawai a kapu kanaka aole e pepehi, e kapu ke kaua, aole e hakaka, e kapu ka moana, aohe waa holo, e kapu ke kua aole e kuku, e kapu ka pahu, aole e pai, e kapu ka pu, aole e puhi, e kapu ka aina, aole e hemo, e kapu ka lani, ia Lono ke hekili kapu ia Lono, e kapu ka honua ia Lono, ke ala i kapu ia Lono, e kapu ka mauna ia Lono, ke kuahiwi kapu ia Lono, e kapu ka moana ia Lono, ke kaikoo kapu ia Lono, e kapu ka ohona ia Lono, ka waa holo kapu ia Lono, a pela ke akua i lahui mai ai i kona kanawai. A malama ae la na ’lii a me na kahuna a me na kanaka a pau i kona kanawai.

As the makahiki deities were placed in the open, the produce of the land was brought forth. The long god then started to make a circuit of the land in twenty and three days, going on the righthand side, while the short god went on the left-hand side in four days. While the makahiki deities were thus on their circuit the high priest occupied the consecrated place, and was to be very sacred during the four days; he was not to look outside; he was not to eat fresh food or fresh fish, and he had to close his eyes whenever he went outside. A ku iho la ua mau akua makahiki nei i ke ahu, a halihali aku la ka waiwai o ia mau aina, a hele mai la ke akua loa ma ka aoao akau e poai hele ana i ka aina a puni, i na la he iwakalua a me kumakolu, a hele aku la no hoi ke akua poko ma ka aoao hema, i na la eha, a hele aku la ua mau akua makahiki nei. Noho iho la ke kahuna nui i ka iu, a he kapu loa no ia i na la eha, aole ia e nana mawaho aole ia e ai i ka ai hou mai a me ka ia hou mai, a he pani kona maka ke hele mawaho.

A hiki aku la ke akua loa i kahi o ke alii, a hoomakaukau ae la ke alii i mea ai na ua akua la, a kapu uuku iho la lakou, a puka mai la ke akua mawaho iho o ko ke alii hale, a ike aku la ka maka o ke alii i ke akua, a uwe aku la ka maka o ke alii i ke akua, a uwe aku la ia i ke aloha i ke akua, a pane aku la ke alii, a me na kanaka oloko o ka hale a pau, e weli ia oe, e Lono, a pane mai la ka waha o na kanaka i ke akua aloha, i mai la lakou na’u paha, ai aku la lakou, e ia ke aloha na ke alii ia oe e Lono, a i mai la na kanaka mawaho, e ia ke aloha na Lono ia oe e ka lani; a pau ae la ia mau mea, alaila komo mai la ke akua iloko o ka hale alii, a me ka kona mau kanaka, a ua pule mai la kekahi mau kahuna i hele pu mai no me ke akua, a ua pule mai la no hoi ka ke alii kahuna, alaila kanaenae ae la ke alii i ke akua, i ka niho palaoa, a hoolei aku la i ka ai o ke akua, a hanai aku la ke alii i ke kanaka nana e amo ke akua, aia ia ia kona waha nana e ai ka puaa, a me ka uhau a me ke kulolo, a me ka awa, a he hanaipu ka inoa o neia mea.

After this the deity went outside the hanaipu of all the chiefs who worshipped the deity. The deity did not eat their pork, but the man who carried it; he was its mouth who ate its food. The king then called for a boxing contest. A very large number of men and women attended the match, among whom was a small sporting deity of Lono, Makawahine by name. There was loud shouting from the people while the said small female sporting deity was amusing the people, to make them feel very happy. Both the women and the men were dressed handsomely. Both men and women boxed. A pau ae la ia, a hele aku la ua akua la iwaho, i ka hanai pu a na ’lii a pau loa, e hoomana mai ana lakou i ke akua. Aole na ke akua e ai ka lakou puaa, na ke kanaka no nana e amo, o kona waha ia, nana e ai kana waiwai. Alaila makemake ae la ke alii i aha mokomoko, a hele mai la na kanaka a nui loa, a me na wahine a nui loa, a hele mai la ke kauwahi akua paani o Lono, Makawahine kona inoa; a kani mai la ka pihe a na kanaka, a me ua wahine akua paani nei e hooluolu ana i ka naau o na kanaka i nui ka hoihoi o lakou, a kahiko mai la na wahine, a me na kanaka a pau loa, a mokomoko iho la na kanaka a me na wahine.

A pau ae la ia, alaila hele aku la ua akua loa la, e poai ana i ka aina a puni, a ua hookupu mai la no na aina a pau loa i ka waiwai, na ke akua, i ke kapa, a me ka puaa, a me ka hulu, a me ka moa, a me ka ai, a hala lakou, a noho iho la ke alii i ka iu, i o Kane. A hoi mai la ke akua poko, i ka la i o Kane, alaila kaki mai la ka pala, alaila oluolu mai la ka maka o ke akua, a hoi mai la ke akua poko a puka mai la ia i ka luakini; a ahiahi iho la kukulu iho la na kao he loina no ia na ke kahuna, a he ano no ia no ka makahiki, a po iho la kakai iho la ka aha, o Puea i keia po a lele wale ae la ia; a lohe ae la ka makaainana i ka lele wale ana o ka aha olioli nui iho la lakou, hoihoi nui iho la ko lakou naau, a i ae la lakou penei: “E ola kakou, ua maikai ae la ka po o ka ai, a ua lokomaikai mai la ka po ia kakou.” A ao ae la ia i o Lono auau ae la lakou i ka wai, a.….

A hiki mai la kekahi la hou, o Hoaka ka inoa, a kapu uuku iho la ka luakini po akahi no ae la i o Kukahi, a iho la ke alii, a lana aku la ka waa i kai e lawaia ia no ka ahi, a he kalahua ka inoa o keia pule, a ua lana e no hoi i keia la hookahi no ka waa o na aina a puni; a pau ae la ia, alaila, hiki mai la kekahi o lakou, o Hua ka inoa, a unuhi maka ’e la ke aku i o Hua, a he loina no na ke kahuna; a kokoke aku la i na la e hiki mai ai ke akua Lou i ka luakini i o Malani, a ku mai la ke akua ia la, a holo mai la ke alii i ke ’lii, a kokoke aku la ke alii makai o ka luakini, ma ke kai, a ike aku la ke alii i ka nui ana o na kanaka me ke akua, a holo hoiholo mai la kekahi poe kanaka mamua o ke alo o ke akua, a he nui loa lakou, a ua paa mai la lakou me na ihe i ko lakou mau lima, a ia i kekahi kanaka o lakou na ihe o mai ai i kekahi kanaka i lele pu aku ai me ke alii mai ka waa aku, a lele aku la ke alii a lele ae la kona koolua, a ike mai la ke kanaka ia ia ua mau ihe nei a kukini mai la ia, a o mai la ia i ko ke alii koolua i lele pu aku ai laua, a pale ae la ia i kana mea e paa ’na i kona lima, a lele ae la iluna, a uwa ae la ka pihe i ke akamai, a hoopa’e la ua kanaka la i ka lua o kana ihe i ke alii, a noa ae la ia, hakaka iho la na kanaka, a kaua nui iho la lakou.

The king then entered the temple with the new year deities and with the priests praying in this night of Malani. Then the king sacrificed a pig, calling upon the deity: “O Lononuiakea, here is your pig. This is for your tired feet from visiting our land. And as you have returned watch over me and over our land.” The king then ceased talking to the deity and they all left the temple. A hele aku la ke alii iloko o ka luakini, a me na kahuna a pule aku la lakou i keia ahiahi i o Malani, a mohai aku la ke alii i ka puaa, i aku la ia i ke akua: “E Lononuiakea, eia ko puaa o ko wawae luhi keia i hele aku nei i ka aina o kaua, a hoi mai no oe, e nana mai oe ia’u, a i ka aina o kaua.” A oki ae la ka olelo ana aku a ke alii i ke akua a haalele iho la lakou i ka luakini.

A moe iho la lakou i keia po, a ao ae la i o Kulu, aohe waa holo mai i keia la, a kalua iho la na puaa a ke alii i keia la, a po iho la pule nui iho la lakou i keia po, a he kaihaanalu ka inoa o neia pule, a he oe kekahi pule o keia po, a ao ae la hele aku la lakou iloko o ka luakini, a luakini iho la lakou i keia la ilaila, a wehewehe ae la lakou i ua mau akua makahiki nei, a pau ae la ka lakou luakini ana, a hele ae la ke kahuna mawaho iho o ka luakini e hoonoa i ka makahiki, a he kuikuipapa ka inoa o keia pule, a noa loa ae la lakou i keia la i o Laau, (ulu laau ae la ka makahiki), a holo mai la ka waa akea. A pau loa ae la keia oihana a ke kahuna, a hoi aku la ke alii i kona wahi, a mahope poalima iho o ka ke alii hoi ana aku ia mau la, alaila hoi hou aku la ke alii e kapu i ka luakini, a he kaloakamakamaka ka inoa o ia pule; a hiki aku la ia i ka luakini, a me ke kahuna nui, a me na kanaka o ke alii a nui loa, a ahiahi iho la kapu iho la lakou i o Olekukahi a hoonoho iho la i na kanaka e lalani aku ae la ke kahuna iluna, a noho iho la ia ilalo a pule.

[REMAINDER OF ORIGINAL LOST] [NALOWALE KE KOENA.]

Various Heathen Prayers. He Mau Pule Pegana.

Opened is the earth to Elekau-Kama, Enlarged the growth of Nao, The eyes behold the dawning progress Of Luamaha, the strong youth. He is beneath; beneath is Kama. Perplexed is the mind of Kukuluhalaaniani, Shifting hither, shifting thither; he is shifting the time of Kama, Of the foundation of the heavenly Kama Kuoni, Pepeilani, Hakaniholua, Are the source of bitterness. Hou is the real Kanekama; Kiha of the Kama people, He is beneath, he is beneath, His is, his is the folded body. O Kahi ka Honua ia Elekau-Kama, O halala ka ulu o Nao, O nana na maka i kaele, ua aka O Luamaha, o hoolua kama ia, O lalo ia, o lalo ae Kama, O hoowili ku loko i ka manawa o Kukulu hala aniani, O hanee aku o hanee mai o hoohanee i ke au kana, O ka papa o ka lewa Kama; o Kuoni, o Pepeilani, o Hakaniholua. Ke kupu wai awaawa ke au, O Hou o kaio Kanekama o Kiha a ka poe Kama, O lalo ia o lalo ia, O noia o noia, kino opiopi.

Formed is the pillar in the presence of Haumeakalani. Who art thou, that comes to life with the drums? By the drum is that chief ennobled! A drum that is braided is being beaten. The basket is finished; open the basket; Fill up the basket, the basket, the basket, the roomy basket. Two baskets for Kaeleha, Two [for] Mamahauula and others; At Oiolele double that action and derive four, From four to five, from five to six; Six [for] Honouliuli, Hoaeae and Waikele. From Waikele on to Waipio until the ninth; At the ninth pass by the bend in the pond at Makawa, For Kanaloa ten; Ten [for] Kipahulu, ten [for] Kaupo; Ten [for] Honuaula, ten [for] Kula; For Makawao one, for the ascent of Aalaloloa two, Two for Ukumehame, two [for] Olowalu, two [for] Launiupoko; For Lahaina ten, ten for Makila, ten for Lile; Ten [for] Niihau, ten [for] Kauai, ten [for] Oahu, Ten [for] Molokai, ten [for] Lanai, ten [for] Maui, Ten for joining and completing the islands of Kamalalawalu. Hookauhua ka eho i ke alo o Haumeakalani, Owai oe? Owai ola o ka ka eke? O ka ka eke ia ’lii ku i ka ieie; He kaeke nanala ka eke e ulana ka eke, Ua paa ka eke, e wehe ka eke E uhao ka eke, ka eke, ka eke, ka eke, eke, Kaeke ia Kaeleha elua, Elua Mamahauula ma Ma Oiolele kaulua ia moe lele a, eha, Eha aku a elima, elima aku a eono, Eono Honouliuli, Hoaeae me Waikele. A Waikele la, a Waipio la, eiwa, Eiwa ka hala kee loko o Makawa, Ia Kanaloa he umi; He umi Kipahulu, he umi Kaupo, He umi Honuaula, he umi Kula; I Makawao hookahi; i ke ala pii i Aalaloloa elua, Elua Ukumehame, elua Olowalu, elua Launiupoko; I Lahaina he umi, he umi a Makila, he umi o Lele; He umi Niihau, he umi Kauai, he umi Oahu, He umi Molokai, he umi Lanai, he umi Maui, He umi ka hookui ka hoolawa o na moku o Kamalalawalu.

I was at Puuiki; at Puuiki I struggled, struggled until disgusted. I loosened my garments and shouldered them, Thence I went to Puaai, and from Puaai To Kilua, and from Kilua To Kilele and on to Kihoa [Where] the vines are vigorous, the men energetic, the women active, [The] children sprightly, [the] food vessels supplied, the red glow intense. Such red glow being caused by Lono, Oh! Your paramour, oh Lono, shall be a lizard; Scarce and few will be the meeting of friends at Kualoa, [For] the barren land is strangling Kakaia. A Puuiki au a Puuiki E kope a, e kope a, e kau mai ka hoowahawaha, E kiola kapa e haawe na kapa i ke kua; A Puaai au a Puai (Puaai) au a A Kilua au a a Kilua au a A Kilele au a Kihoa He ka kiki, he kane kiki, he wahine kiki, Keiki kiki, ipukai kiki, o hooehu kiki He hookiki kiki e Lono, o, O ko ipo o Lono o i moo; A Kualoa la kalawalawala ka pili i ka hoaaloha, He umi ke kaha ia Kakaia.

There Hilo is thatching, Finishing, ridging, Trimming until satisfactory, Rounding off, boards standing, Boards stood up and cut. For the house there is spreading of the grass, Unfolding and spreading of the mat, Covering over with bed-clothes, And using of pillows; there is sleeping, Awaking, standing up and walking about. There is preparation of food; The fish and the water; there is eating; There is the end to the eating. There is washing of the hands, And there is a coming out. Aia Hilo a, ke ako mai a, Ua paa mai a, kaupaku mai a, Ke koli mai a, maikai mai a, Poepoe mai a, papa ku mai a, Papa ku mai la, ooki mai la, O ka hale mai la, halii mai la ka mauu mai la, Hohola mai la, ka moena mai la, Uhia mai la ke kapa mai a, Ka uluna mai a, ka moe mai—a, Ke ala mai—la, ke ku mai la, ke hele mai la: Hoolako mai—a, o ka ai mai a, O ka ia mai—a, o ka wai mai—a; ke ai mai—a: Ua pau mai—a, ka aina mai—a, Holoi mai a, o ka lima mai—a; Ke puka mai la, e.

Say, there! There is your container, O Lono, getting to the point where the mouth will move, the hands will point, the head will nod, the eyes will wink, lest shame awakens. No earnest prayer has reached the hills to store water; to store it mountain high until Kaunuohua is lowered; and yet keep storing, for a creeping hill is Nihoa. Those hills, these hills, Palaau ye water below, stay on, stay on at Kuihiki. Aia, aia ko ipu e Lono, ke hele ae la e kalalau ka waha, e kuhikuhi ka lima, kunou ke poo e awihi na maka, o hilahila i ola: aole i ulono ia ’ku kilau pali e, wai o ahu, e ahu mauna i luna haahoa o Kaunuohua, hoomau puu e, he puu kolo iho Nihoa; kela pali e, keia pali e, Palaau e, kahi wai ilalo e, e noho, e noho o Kuihiki.

I arise an Iwa, seeking freedom from restraint, Apprehending fully my strength, the strength of a bird; That I have the beak of a bird, a bird-like beak; The eyes of a bird, the head of a bird; The comb of a bird, the ears of a bird; The neck of a bird, the body of a bird; The wings of a bird, the feet of a bird; The feathers of a bird, the tail feathers of a bird That the bird can fly, the bird can breathe; That the bird is found, the bird is prepared, That the bird is struck, the bird is dead. Bring the bird, pluck the bird, Fire-dry the bird, disembowel the bird, Extract the intestines of the bird, the gizzard of the bird, The heart of the bird, the gall of the bird, The stomach of the bird, the meat of the bird, The bones of the bird, the claws of the bird, The joints of the bird; cook the bird. The bird is cooked; tear up the bird, Distribute the bird, eat the bird Until it is finished; such is a bird container. Ku Iwa wau e, ku ka hau lani, Ku maka laau, laau manu e; Nukunuku manu e, nuku manu e, Mau maka manu e, he poo manu e, O ka lepe manu e, pepeiao manu e, Ai manu e, o ke kino manu e, Eheu manu e, wawae manu e, O ka hulu manu e, puapua manu e; Ua lele manu e, haia manu e, Ua loaa manu e, hana manu e, Ua pa manu e, ua make manu e, Lawe mai manu e, hukihuki manu e, Olala manu e, kuai manu e, Naau manu e, mau puu manu manu e, O ke ake manu e, o ke au manu e, Opu manu e, o ka io manu e, O ka iwi manu e, manamana manu e, Kuekue manu e, e poeholo manu e, Ua moa manu e, haehae manu e, E haawi manu e, e ai manu e, Pauloa manu e, kauwa ipu manu!

My companions prepared the breadfruit and the pandanus In little bundles at Lepau, [Also] the kaee flower at Keii, the flower receptacle of Keaau, The progress of their work [being] impeded by Kilohana the lowly, The very lowly, the very flat-lying. A hill facing inland casts its shadows seaward, As the house stands, the shade is within. The ungrateful companions being lazy sent a messenger To run spying on the evening birds. Place the snare in the uplands of Kahumuula, The rocky hill of Kaalamea, pleasant sounding, And when your godly ancestors hear, Kapulupulu, Kualanawao, Kumokuhalii, Kupepeiaoloa, and Kupaikee. They will hew down the canoe [tree] until it falls, using many axes. Trim off the canoe [tree] that it may be light, Then draw it forth with ropes, tightly held, And drag it down to Halauoloolo and place it within; [Then] hew the canoe, shape the canoe, Blacken the canoe, set the cleats, Tie the cords to the end of Hakea, That is the important cord of the canoe. Carry the canoe and drop it in the sea, Set up the mast and tie with ropes; A rope to the bow, a rope to the stern. A rope for packing, a rope for the stay, Put on the sails, the bundle of red sails, At the dawn of day push off the canoes until they float; Load on the baggage designated for that canoe. Let men board the canoe with bundles And stow them away and tie them fast; Push off, sit down and paddle away. Head for the landing place of Lepau; Land and crowd on with the others, Entrench as the ohiki in its hole; [For] inhospitable are the uplands of this Kona. Hana mai o’u hoa noho i ka ulu, na hala, I ka hipa la ma Lepau e; Ke kaee pua o Keii, ka hopai pua o Keaau; I a hana mai ka puu lohi ia Kilohana ia me haahaa Ia haahaa loa, ia papapa loa; Nuku i uka ka puu, hala i kai ke aka, Ku iluna ka hale hoi iloko ka malu; Molowa na hoa ino, hoouna ka elele E holo e manu kin o manuahiahi, A moa kai i uka o Kahumuula, O ke kepue o Kaalamea kani leo lea, Ia (i) lohe ko kupuna akua O Kapulupulu, o Kualanawao, o Kumokuhalii. O Kupepeiaoloa, o Kupaikee. Kua ia ka waa a hina i lalo, i lau ke koi Kupa ke ehu o ka waa a mama, A pu kaula a paa i ka lima, O alako i kai i Halauoloolo hookomo i ka waa; Kalai o ka waa, aulia o ka waa, Paele o ka waa, hoonoho o ka wae, Hoa mai ka aha i ka piko o Hakea Ka aha hoa ia la o ka waa a paa; E hapai ka waa a haule i kai, Kukulu ke kia a pu kaula; O kaula a ihu, o kaula a hope, O kaula waha, o kaula hee, O kau o ka welu ka pu welu ula; Hoala o ka la; panee na waa a lana i kai, Hoouka ka ukana, ee kela waa, Ee aku kanaka me na opeope Me na houhou me na nakinaki, Ee aku noho aku hoe aku, Ua kau i ke alo waa o Lepau; Opae a kohia, ohiki o ka lua, He uka aho ole ka uka o Kona nei.

The house which stands in Kona Faces towards Koolau, the posts toward Halawa; The roof is thatched and finished off with net fastening, Kahikinui and Kaupo are the ends; The veranda is unprotected and empty. Thatching sticks corded to the crowning ridge-pole. Maui land of Kihapiilani, Hana land of Kalahumakua, Kaiwiopele the parting of the east wind, And Nualele by the sea, And Kapueokahi of the roaring sea which echoes at Mokuhano. Ku i Kona ka hale, I Koolau ke alo, i Halawa ka pou; I kauhuhu a Peli (e), a Pepeu, he kuolo upena; He lia Kahikinui, kalaku Kaupo, He Lanai kaula he Nanai Kanaloa, Kahua o lole o Wailuku; Aho, e aho la kaupaku lanakila, O Maui aina o Kihapiilani, O Hana aina o Kalahumakua, O Alau Kaiwiopele a na Nualele i kai, A Kapueokahi i kai halulu i Mokuhano e elua.

Kaluanui, Kaluanui! They stand as twin hills, the hat-palm houses Which Kane thatched; The birds are calling me from the kakio Which Kane cultivated; Tilled by Kikau of Hana During the oopu season of Waikolu. I am going home to eat; Kala is the fish I will eat until satisfied, It is the fish sacred to my god; alas! Kaluanui, Kaluanui, Ke ku la i Puumahoe na hale loulu papale A Kane i ako e Auwe mai ana ia’u ka manu i kakio A Kane i mahi E mahi mai la o Kikau o Hana. Kau mai ka oopu ko Waikolu. E hoi ana wau e ai; He kala ka’u ia, i ai ai au a maona, Uwe he ia paia na kuu Akua;

Weep, O Kauai! Great Kauai, standing with irresolute hand! Situated under the lee of Waianae, With Koolau to the rear, Kona to the fore, Full of pandanus is Kahuku, a cape is Kaena; A mountain ridge frequented with dew is Kaala; Waialua lies below Mokuleia, Mokuleia with its level plain; Shark is the fish, the white-tailed fish of Kaena; A wandering shark, it has gone down, Down to Kauai, my land. Uwe o Kauai, Kauai nui ku apaapa ka lima; Noho ana i ka lulu o Waianae Kua Koolau, he alo Kona, He hala o Kahuku, he lae o Kaena, He kuamoo holo na ke kehau o Kaala, Moe mai ana o Waialua i lalo o Mokuleia. O Mokuleia kahalahala, Ka ia he mano, ka ia hiu lala kea o Kaena He mano hele ua hele lalo, O lalo o Kauai o kuu aina.

Kauai the beloved, Green are thy banks of flowers, Flanked by the hau blossoms down at Wailua. Wide spreading lay the spirited sons Separating me from the Koolau flowers of Moenu; Inviting me is Apu, god of Kiki, By the calm sea of Kamakauhiloa. Kaiona-wards is the cape of Opuaahaunui. Useless becomes the nose of Kuawalu when Kaupo obstructs, Useless Kaupo is shielded who would live at Kaupo? Your land that is wind-swept, your land of the treacherous sea; Your land of the ferocious shark, furiously attacking the black-red-skinned man. Reddened is the skin of the sharp-finned shark of Auwahi, Rising to the surface of the rocks. This month is Makalii. Loloha wale Kauai e, Ke ku mao a ka pae pua (opua) e I koakua (ko kua) puahau e i kai o Wailua; Palahalaha wale ka moe a na keiki ehuehu Mao ana ia’u ka pua o Koolau o Moenu Koii mai ana ia’u o Apu, akua o Kiki, Ma ka kailaila (kai lai la) o Kamakauhiloa Ma ka Kaiona ka lae o Opuaahaunui U’a i ka ihu o Kuawalu ke alai a Kaupo, I pale Kaupo, nawai e noho Kaupo? Kou aina kua makani, kou aina kai kalohe, Kou aina mano nahu, ke hae’la i ke kanaka ula ili ele Ula ka ili o ka mahamoe kuala nui o Auwahi, Ea aku la me ka pohaku; O Makalii no keia malama.

Direct the water of my land, Waikapu’s water, Honokea’s, The fishermen [in the canoe] at Kahului cry out, Motioning shoreward directing the stranger As to the true condition of life ashore; Hamakua is distinct, revealed by the red glow at the shore of Mokuwi, [As] the best shore here, exceeded only by Kakuihewa. Hookipa ka wai o kuu aina, Ko Waikapu wai ko Honokea, Uwe o ke kanaka huki kaula kolo o Kahului E peahi ana i-a uka i kuhi ka malihini He oiaio pakeekee ana ka uka o Kula; Noho e ana Hamakua, kuai a ke awe ula o ke kaha i Mokuwi, O ke kaha e oi wale nei, oi wale ana o Kakuihewa.

There it is, there it is; It is the mirage of Mana. It is following the water of Kamakahoa, Water that is not water is the mirage of Mana. Like the sea is the water, like the water is the sea, Of the water, of the sea, The cane-land which I enjoyed and forgot, rejected and forsook. What was seen behind again appears in front. O Pali, leaf-wilted in the sun, As the plentiful dew of the morning. Like a smoke column passes the alkali dust, Passed by are the emblems of the god of the year, Gone to bury the dead. Bending low are coconut trees seaward. The wizard designated is Kauai. Aia la, aia la, O ke alialia liu la o Mana, Ke uhai la no o ka wai a Kamakahoa, Wai liu wai alialia o Mana, Me he kai la ka wai, me he wai la ke kai O ka wai o ke kai. O ka aina ko a’u i ai a poina a kiola a haalele, Hoi ana i ke kua, hoi ana i ke alo; O pali lau loha i ka la, puolo hau kakahiaka. Hele ke aeae pukoakoa o Alia, Hele ke Alia o Aliaopea; Hala ko huna kupapau, Hala na niu i kai; O ke kupua la e, o Kauai.

Concerning the Construction of the Heiau. No ke Kukulu ana i ka Heiau.

Ike ahiahi hoomoe koi me ka aahu me ka hai aku i ke akua: “Eia ke koi ame ka aahu, apopo pii ka laau o ko hale e ke ’kua.” Kakahiaka nui pii na kanaka, a pau na ’lii aole mea koe. O na kanaka ia ia ke koi i hoomoe ia me ka oloa, o na pouhana ka laua e oki mua ai a hikii i ka aahu, a o na laau i koe o ka hale pou, na hui aho, lohe lau, na na kanaka e lawe mai ia mau laau a kukulu a paa, ako no ia la a paa. Alaila pii hou ka malukoi o na kanaka apau a ke kuahiwi, pepehi ia kekahi kanaka a make no mauhaalelea ia kanaka, hoi mai na kanaka mai ke kuahiwi mai me na lau nahelehele ua uhi ia ke kanaka a paapu ia nahelehele a hooumu ma ka li e ku ana kekahi kii nui mawaho o ka pa o ka heiau, malaila e hooumu ai ia opala, ua kapa ia he kuahu. Alaila kapu ka heiau. Pepehi hou ia kekahi kanaka a kau ia iluna o ka lele (he mau laau loloa ia eha i kukulu huinaha ia, ua hoako ia na aoao a eha a paa a maluna iho, ua hikii ia i ka oloa a kuelu) me ka puaa, ka niu, ka maia ame ka aahu.

This was how the priest would pray on returning with the malukoi: Penei ke kahuna e pule aku ai i ka wa e hoi mai ai ka malukoi:

Whither the procession, O Kane, being carried along? The procession, O Kane, marches upward. The heavens recognize the procession; Kanehekili above receives the procession; Sacred is the procession marching past; The procession passes away from earth By many separate paths of numerous gods, Slowly moving and singly is the going. O Kane! Grant us life. Ku! O Kuamu!—mu! Ku, O Kuawa—wa! With springing step, courageous, Then Laka came. Ka i hea ke ala e Kane, Maueleka, Ka iluna ke ala e Kane, Maueleka! O mai ko luna ’la Maueleka, O Kanehekili ko luna, Maueleka! E aha ana Maueleka, E wele o nei kana alanui Maueleka, O ka ia ke ala i kaawala o Lono-a-kini, o Lono-a-lau, Maaweawe, maakahikahi, a ke kuina, I ka hele ana a Kane O ka ke ola Ku-e-Kuamu-mu. Ku-e-Kuawa-wa, Kuawa-wa lanakila, O Laka mai.

And so keep on until the heiau is reached, then [the chant] stops. A pela aku no a hiki ka heiau, alaila oki.

Ko luna mau mea i hoomana ia: La, mahina, hoku, ao, hekili, uila, ua paka, ua hea, oili, makakualele, anuenue.

The things of the earth which were worshiped: The earth, sand, taro patch, palapala, coconut grove, hill, reef, island, the tide, the land. Ko ka honua mea hoomana ia: Honua, oneone, loi kalo, palapala, uluniu, nuu, papa, moku, he au, aina.

The mountain: Mountain, a mountain top, a valley, a stream, the calm, the mountain side, the outer forest, kupulupulu, kualanawao, kunakupali, laka, laeae, kawahinekuawaa. Ko ke kuahiwi: Kuahiwi, kualono, awawa, manowai, he hei, he kuamauna, he kuahea, kupulupulu, kualanawao, kunakupali, laka, laea, kawahinekuawaa.

The sea: The sea, the black sea, the white sea, the raging sea, the foaming sea, pulupulu, porpoise, nuao, shark, eel, etc. Ko ke Kai: Kaiuli, kaikea, kaikoo, kaiwawe, he pulupulu, naia, nuao, mano, puhi, a pela aku.

The land: Pig, chicken, dog, coconut, kapa, taro top (luau), spring of water, taro. Ko ka aina: Puaa, moa, ilio, niu, aahu, luau, waipuna, kalo.

The aumakuas: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani, Nana-i-ka-lani, Kama-kilo-lani, Ka pinao ula holo lani. Na aumakua: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema, Kilo-i-ka-lani, Nana-i-ka-lani, Kaena-kilo-lani, Kapinao-ula-halo-lani.

O Kahiki, Kahiki with the same eyes, Kahiki with deaf ears, Kahiki with hearing ears, Give heed. O heavy lightning at the rending of heaven, O thunder, cease reverberating, [And] rumbling in heaven Lest I carve a change. Roar in Kahiki, Rumble in Kahiki, Speak in Kahiki, Alone in Kahiki, O Kahiki! Kahiki, grant life to Kuwalu. E Kahiki, i Kahiki maka like, Kahiki pepeiao kuli, I Kahiki pepeiao lohe, Hoolohe mai. E ka uila nui makehai ka lani, E kahekili mai uuina Nakolo i ka lani O huli hau owau kalai Halulu i Kahiki Kawewe i Kahiki Olelo i Kahiki Meha i Kahiki E Kahiki! Kahiki ia ola Kuwalu.

History of the Hawaiian Priesthood Called the Order of Sorcery. Moolelo no ko Hawaii Oihana Kahuna i kapaia ka Oihana Hoomanamana.

PREFACE.1 HE MAU HOAKAKA.

From the earliest days of this people there were many useful customs known to them relating to the order of priesthood, but the establishment of this order in this nation cannot be fully explained at this writing, nor the genealogies of those who founded it, because there are none living who can give explicit information of the time of its establishment among this people, nor of those who instituted it. Neither can it be said that the useful order had no foundation in these islands, nor that the founding of the order of priesthood was in vain, because their characteristics are shown in Bible history in the time of Aaron, and the generations which followed, down to the time of Jesus. Mai kinohi mai o keia lahui, he nui no na oihana ike a keia lahui i ka wa mamua, ma na mea e pili ana i ka oihana kahuna, aka, aole nae e hiki ke hai maopopo ia ma keia kakau moolelo ana ka hookumu ana o ia oihana ma keia lahui, aole no hoi e hiki ke hai maopopoia ka mookuauhau o ka poe nana i hookumu keia oihana ike. Nokamea, aole i ike ia ka mea e ola nei nana e hoomaopopo mai ka wa i hookumu ia ai keia oihana ma keia lahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike ke olelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole nana i hookumu ka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka Baibala i ke ano o ka oihana kahuna i ka wa o Aarona ma, a me ka hanauna mahope mai a hiki i ka wa o Iesu.

The offices of the priesthood of the days before Jesus continued down to His time and thereafter, and the priesthood so continued in order down to the last generations of these days. Therefore it may be assumed that some one established the learned customs in this nation; but because of the envelopment of this race by the dark clouds of ignorance the works of this people of that time are obscured. A ua mau no ka poe oihana kahuna o na la mamua o Iesu a hiki i kona mau la, a ma ia hope mai, a ua hele papa mai pela ka hoonohonoho ana o ka oihana kahuna a hiki i na hanauna hope o keia mau la e hele nei, a no ia mea, he hiki ke kapa aku, he mea nana i hookumu na oihana ike ma keia lahui; aka, no ka uhi paapu ia ana mai o keia lahui kanaka e na ao polohiwa o ka naaupo, nolaila, ua pouli wale na hana o keia lahui ia manawa.

On reflection these days, things which were [thought] facts in former times have become mere fables, thus confusing the history of the country at the present time. However, certain things transpired in those days which were true in some respects, and in writing this history it is not unprofitable for me to preserve in this book the useful customs of that time, though I do not pretend to be free from all error in this history writing. Aka, i ka hoomaopopo ana i keia mau la, ua lilo na mea oiaio o ia manawa i olelo kaao i keia mau la, a nolaila, ua huikau aku a huikau mai na moolelo o ka aina i keia wa. Aka, i ka hoomaopopo ana, ua oiaio no na mea i hanaia i kela wa, ma kekahi mau mea nae, aka, i kuu kakau ana i keia moolelo, aole wau i makehewa ke malama i na oihana ike o kela manawa ma keia buke, aole no hoi wau i manao ua kina ole au ma keia kakau moolelo ana.

S. N. Haleole. S. N. Haleole.

Honolulu, August 13, 1862. Honolulu, Augate 13, 1862.

THE ORDER OF PRIESTHOOD. NO KA OIHANA KAHUNA.

NUMBER 1. HELU 1.

Ua kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna, aia i loko o keia poe, he oihana ike. He hiki i keia poe ke ike i na ouli o ke ao, i na he pono, ina he hewa, ina he ino, ina he maikai, ina he waiwai, ina he waiwai ole, ina he pomaikai, a ina he ilihune, a ina he alii make, a he aina hemo paha. He hiki i keia poe ke wanana mai no na mea e hiki mai ana mahope, a me na mea i huna ia ma kahi malu, a me na mea i hala mahope no na makahiki he nui. A no loko mai o keia oihana, i puka mai ai he mau lala hou, oia hoi ka anaana, ka hoopiopio, ke kahuna lapaau maoli. A nolaila, ua hui pu ia lakou ma ka oihana kahuna.

2. OF THE DIVINER AND WEATHER PROPHET. 2. NO KE KILOKILO A ME KA NANAULI.

O ke kanaka i olelo ia he kilokilo a he nanauli, hookahi no ia ano, elua nae ia oihana ike. Ina e hui ia ka oihana nanauli a me ka oihana kilokilo i ke kanaka hookahi, alaila, elua oihana ike i ke kanaka. Ina he hookahi wale no oihana ike i loaa i kekahi, alaila, aole e hiki ia ia ke ike aku i ka oihana a ke kuhikuhipuuone. Aole no hoi e hiki i ke kuhikuhipuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui pu ia na oihana ike a pau o ka oihana kahuna i ke kanaka hookahi, alaila, ua kapa ia aku ia he “puhiokaoka.” No ka mea, ua pau na oihana kahuna a pau ia ia.

3. MEANING OF DIVINATION. 3. KE ANO O KE KILOKILO.

Divination was an office in the priesthood whereby the diviner could discern the right and the wrong. Supposing a man, or a district chief wished to build himself a house, he must first send for the diviner to come and select a suitable site for it to stand, and when he had chosen it he would say to the owner of the house: “Here is the location for your house; live on this foundation until you are bent, dim-eyed, feeble and in the last stages of life.” At the time that the house was to be built it was proper that the diviner should be sent for to see to the mode of its erection. He had the right to approve or condemn and pass upon it as all right. But if the diviner was not sent for from the beginning of the work on the foundation until the completion of the house, the diviner could come and condemn or approve. O ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la ke ike i ka pono a me ka hewa. Ina paha i manao kekahi kanaka, a he alii aimoku paha e kukulu i hale nona, alaila, e kii mua aku i ke kilokilo e hele e nana i ke kahua kupono e ku ai ka hale, a ike ke kilokilo i ke kahua, alaila olelo aku i ka mea hale: “Eia ke kahua o ko hale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, a palalauhala.” I ka manawa e kukulu ai ka hale, he pono no e kii ia ua kanaka kilokilo la e hele mai e nana i ke ano o ke kukulu ana. Aia no ia ia ka pono a me ka hewa, alaila olelo aku, ua pono. Aka, ina e kii ole ia ka mea kilokilo mai ka hoomaka ana i ke kahua a ka paa ana o ka hale, alaila, he hiki i ua kilokilo la ke hele aku a hoahewa, a hoapono paha.

4. DIVINING A LOCATION FOR THE HOUSE. 4. KE KILOKILO ANA NO KE KAHUA KAHI E KU AI KA HALE.

If the diviner went and found a house standing on the edge of a cliff, and that the door of said house opened toward the cliffs, then the diviner would say: “This is a bad position; it is unfavorable (leleopu). The owners of this house will not live long ere they die unless they go away.” If they were to be saved from death, to move elsewhere was their only safety. The meaning of the word “leleopu” was desolation, just like a lot of people falling down the precipice who could not go back again. Ina ua hele aku ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua huli pono ka puka o ua hale nei i ka pali, alaila e olelo auanei ke kilokilo: “He kahua ino keia, he leleopu keia kahua, aohe he liuliu ka poe nona keia hale pau i ka make, he hele ka pakele.” A ina ua pakele i ka make, he hele aku ma kahi e ka manalo. A o ke ano o ka huaolelo “leleopu,” he neoneo, e like me ka haule ana o na mea he lehulehu i ka pali, aole e hiki ke hoi hou aku.

Here is the second: If a house was standing on a mound, or hill, then the diviner would say: “This is a bad position; there are two meanings to this situation, leleopu and holua; holua because there would be many people during the holua season, but after the sport was over the result would be loneliness. This house is like a leleopu.” Eia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha, alaila, he hiki i ke kilokilo ke olelo: “He kahua ino keia. Elua ano o keia kahua, he leleopu, a he holua; nokamea o ka holua, e lehulehu ana no i ka manawa hee holua, a pau ae ka lealea, he mehameha ka hope. Ua like no keia hale me ka leleopu.”

This is the third: If a house stood in a place adjacent to a stone wall, and there was a hill directly at the rear of the house, if the door was facing the wall, then the diviner would say: “This is a bad situation; it is a leleopu position, but if a door should be opened at the back of the house, that would be well.” Eia ke kolu: Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa pohaku, a he puu paha ma ke kua ponoi o ua hale nei. Alaila e olelo auanei ka mea kilokilo, ina e huli pono ana ka puka o ka hale i ka pa: “He kahua ino keia, he leleopu no ia kahua, aka, ina e weheia i puka ma ke kua o ka hale, alaila, ua maikai.”

Here is the fourth: If the diviner saw that the house of a commoner stood in a nice level place which had not before been built upon, then he would say: “This is a good house, and the location is clear; a chief will enter this house, because a chief’s house stands on a prominence.” Eia ka ha. Ina ua ike ke kilokilo ua ku ka hale o kekahi makaainana i kahi palahalaha maikai, aole nae i ku hale ia mamua, alaila, e olelo auanei ka mea kilokilo: “He hale maikai keia, he alaneo keia kahua, he alii ka mea nana e komo keia hale; nokamea, no ke alii ka hale ku i ka alaneo.”

Here is the fifth: If a house was built at the slope of the cliffs with the front of the house partly facing the cliffs, or kahanahana pali perhaps, then the diviner would say: “This is a bad location; it is an uwaukaha, and its meaning is the same as that of the house on the leleopu and holua sites, and the end would be the death of the people living therein; safety only could be had by leaving that place.” Eia ka lima: Ina e kukulu ia ka hale i ka au kipapali, a ua huli hapa ke alo o ua hale nei i ka pali, a kahanahana pali paha, alaila, e olelo auanei ke kilokilo: “He kahua ino keia; he uwaukaha ia kahua, ua like no kona olelo ana me ka hale i ku i ke kahua leleopu a me ka holua, a o ka hope ka make o ka poe e noho ana maloko, a ina he haalele i ua wahi la ka manalo.”

5. OTHER UNFAVORABLE LOCATIONS. 5. KEKAHI MAU KAHUA KUPONO OLE E AE.

If a house was built right on a burying place, then the diviner would say: “This is a bad location, one of lamenting noises, which will result in the death of all, safety being only assured by removal.” Ina i kukulu ia ka hale i luna pono o ka ilina kupapau, alaila, e olelo no auanei ka mea kilokilo: “He kahua ino keia kahua, he kupinai ia kahua, he pau i ka make ka hope, he hele ka pakele.”

Eia hou: Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai pu me ke ku ana o ka hale, aka, ina e moe ia e ke alaloa (alanui) a hiki ke alanui ma ka puka o ka hale, a hala loa, ina ma ka hakala ka puka, a ina ma ke alo paha, alaila e olelo auanei ke kilokilo “He kahua ino keia, he amio keia kahua, o ka poe e noho ana maloko, he mai mau ko lakou, he hele ka pakele.”

And again: If a house was erected right in the temple [enclosure] with the knowledge of the builder, then the diviner would say: “This is a bad location; it is a deep pit because it is situated in a place of gloom. Not one of those who would dwell in that house would live. In the same manner that a man enters the high rolling surf, he would be lost.” Eia hou: Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no nae o ka mea nana i kukulu, alaila e olelo no auanei ke kilokilo: “He kahua ino keia, he halehale ia kahua, nokamea, ua ku i loko o ke poi pu. Aole e ola hookahi o ka poe nana e noho ua hale la, e like me ke komo ana o ke kanaka i ka halehale poi pu a ka nalu, aole e pakele kona nalowale.”

6. DIVINING ON THE ERECTION OF HOUSES. 6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE.

If a house was being erected, and the posts were set and the plate for the rafters laid on and fastened by tying with ropes, and afterwards that which was fastened was taken off again, perhaps because it was found that the positions of the posts were not uniform, so that one or more posts must be drawn out of their holes, the diviner, on inspection, when he sees that the house was being built that way would say: “The house is improper; the owner will not dwell long therein before he goes to another place. In the same manner that he removed one of the posts, so would he discontinue to live in the house.” Ina e kukulu ia ana kekahi hale, a paa ka pae pou, a ua kau ia ka lohe lau, a ua paa i ke kauhilo ia, a mahope, wehewehe ia ka mea i paa, no ka ike ia paha, ua like ole ke kulana o na pou, a unuhi hou ia kekahi pou, a mau pou paha mai kona lua ae; a nana aku ka mea kilokilo, a ike e hanaia ana ka hale pela ke ano, alaila, e olelo auanei ke kilokilo: “Ua hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i loko o ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i kekahi pou, pela no oia e noho ole ai i loko o ka hale.”

If the house was being erected and the posts were set, the rafters put up and fastened, or perhaps battened with sticks and thatched and then taken to pieces, its divination was as those mentioned in the next above paragraph; but if the house belonged to the king and it was being thatched by an overseer of a division of land, or of a district, or of an island, then the divination mentioned in the first paragraph of this number would not apply. Ina hoi ua kukulu ia ka hale a paa na pou, a kau na o-a, a paa i ke kauhilo, a hoaho ia paha, a ua paa i ke ako ia, a wawahi hou ia paha, alaila ua like no kona kilokilo ana me ka loina o ka pauku mua; aka, ina no ke alii ka hale, he ahupuaa nae ka mea nana e ako, a he okana paha, a moku paha, alaila, aole e pili ke kilokilo ana o ia hana ana ma ka loina o ka pauku mua o keia helu.