Volume 6 / Part 1 — PREFACE. (continued 4)

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 some other person seen on the road, and the crossing of the hands by a person himself while walking; these both have the same meaning in their interpretation. Elua no ano o ka opeakua. O ka opeakua e pili ana i kekahi kanaka e aku ma ka ike aku i ke alanui, a o ka opeakua o ke kanaka ia ia iho ma kona hele ana, ua like no ko laua kulana ma ka hoakaka ana.

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 others. There were, however, two particular circumstances to which this crossing of the hands applied; it appertained either to privation, or to the affliction of the person crossing the hands. The adepts and those accustomed to the knowledge of the priesthood express their interpretations as follows: If a person was walking along, and while doing so on the road crossed his hands behind his back without a reason for so doing, then the priest of the order of priesthood would say: “You will be found guilty for the offense that you were complained of, because there was no cause for your crossing your hands behind your back.” If a person had hopes to himself that he would be exonerated before a court which made the complaint, or by any man, and if the crossing of the hands happened through himself while on his way, then vindication would not be obtained by him, because the omen stood for condemnation. Aole i like loa ke ano o keia opeakua, me ka opeakua i olelo mua ia. O ka nana ana nae i na ouli, ua like ma kekahi mau mea, aole like ma kekahi mau mea. Elua nae ano o ka pili ana o keia opeakua; o ka pili i ka nele i ka pomaikai, a o ka pili i ka pilikia o ka mea nona ka opeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ike o ka oihanakahuna penei: Ina e hele ana kekahi kanaka ma kona hele ana ma ke alanui a opeakua wale iho, me ke kumu ole o ia opeakua ana, alaila, e olelo auanei ke kahuna o ka oihanakahuna, “E pilikia ana oe no kou hewa, ina he hewa kou mea e hoopii ia ai, no ka mea, aole he kumu o kou opeakua ana.” Ina e manaolana wale ana no kekahi ia ia e pono ana oia i mua o ka aha nana i hoopii, a i ole, e kekahi kanaka paha; a i loaa ka opeakua nona ponoi iho ma kona hele ana, alaila, aole no e loaa ka hoaponoia nona, no ka mea, ua ku i ka hoailona e hoahewaia ai oia.

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 crossed his hands at that time, then the act did not appertain to the omens of the priesthood, being simply the result of fatigue in climbing; and if an old man or old woman was seen crossing the hands, old age was accounted as the cause of such act. It was not applicable to the signs of the order of priesthood. If the person who crossed the hands happened to be a sickly person, the act was due to his weak condition, and did not apply to the signs of the order of priesthood. It is the same with other things of like nature. Ina no e pii ana kekahi kanaka i ka pali a ua oi na mile a emi mai paha ka pii ana i ka pali, a ina e opeakua oia ia wa, alaila, aole i pili ia opeakua ma ka hoailona o ka oihanakahuna, ua pili no ia opeakua no kona maluhiluhi i ka pali. A ina he elemakule a luahine paha ka mea i ikeia e opeakua ana nona iho, alaila, no kona elemakule a me kona luahine no ia opeakua ana. Aole ia e pili ia opeakua ma ka hoailona o ka oihana kahuna. A ina no he mea maimai ka mea i opeakua alaila no kona maimai no ia opeakua ana, aole e pili ia no ko ka oihanakahuna hoailona. Pela no i na mea like a pau.

27. OF A ONE-EYED PERSON. 27. NO KA MAKAPAA.

This was a knowledge of customary signs relating to the priesthood, the principles and interpretations are the same as the former signs. For if a person thought that he had a profit, a great privilege perhaps for himself, by traveling, or else in some way he had reason to hope, if he met a one-eyed man on the road while thus going, the priest would remark: “It is impossible for him to go where he had hoped; no great profit would be obtained by him, because he met a one-eyed man.” If a second one-eyed man was encountered on the road, or more perhaps, then the augury of adversity would not apply in that case, because the end of want had passed by; ill luck had vanished. As the signs were related to all profitable callings so was this knowledge related to the signs of the order of the priesthood. O keia kekahi oihana ike o na hoailona maa e pili ana i ka oihana kahuna, ua like na loina a me na wehewehe ana me na hoailona mua. No ka mea, ina i manao kekahi kanaka he pomaikai kona ma ka hele ana, a he pono nui paha nona, a i ole, ua manaolana wale aku ma kekahi ano e ae paha. A ina e loaa ia ia kekahi kanaka makapaa ma ke alanui ma ia hele ana, alaila e olelo auanei ke kahuna, “Aole e hiki ke hele ma kahi i manaolana ai, aole e loaa he pomaikai nui nona, no ka mea, ua halawai me ka makapaa.” A ina i palua ka loaa ana o ka makapaa ma ke alanui, a oi aku paha, alaila, aole e pili ka hoailona no ka nele ma ia ano, no ka mea, ua hala ka palena o ka nele, ua pau ka paoa. E like me ka pili ana o na hoailona i na oihana loaa a pau, pela no e pili ai keia oihana ike ia mau oihana hoailona o ka oihana kahuna.

28. CALLING FROM BEHIND. 28. NO KE KAHEA KUAIA.

This also was a recognized omen of the order of the priesthood relating to unfavorable and other signs as set forth in former numbers. If a person had very great hopes that he would derive a great benefit by traveling as he had already planned, and if he was called by some person from behind, then the priest would say: “It is unfavorable, and no benefit will be obtained, because of the call from behind.” If a person was going where he thought he would obtain a blessing or a great benefit, if he was not called from behind, his trip was considered well and beneficial. O keia kekahi hoailona ike o ka oihanakahuna e pili ana i ka moewaa a me na hoailona e ae i hoakakaia ma na helu mua. Ina he manaolana nui loa ko kekahi kanaka he pono nui kona ma kona hele ana e like me kana mea i noonoo mua ai, a ina i kaheaia mai e kekahi mahope, alaila, e olelo auanei ke kahuna, “O ka moewaa iho la no ia, aole e loaa ke hele, no ka mea, ua kahea ia mahope.” Ina e hele ana kekahi ma kahi ana i manao ai, he pomaikai, a he pono nui kona, a ina aole oia e kahea ia mahope mai alaila, ua maikai ia hele ana, a waiwai no hoi.

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 blessing he should first plan with care to prevent his being called from behind. He should do thus: When he starts forth he should be very careful of those whom he saw, if they were old acquaintances. Then he must first come up to those he met and tell them his destination, and all else pertaining to him or them; and on leaving, first bid them farewell, and depart. That was the only way to prevent a call from behind. But if called back by those he first met then it was indeed an unlucky trip. I ka hoomaka ana o kekahi e hele i kana wahi i manao ai e hele, no ka manao ana he pono nui a pomaikai hoi kona ma ia hele ana e noonoo mua oia mamua o kona hele i ole oia e kahea ia mai mahope, me ka makaala no hoi. Penei oia e hana ai: Aia a hoomaka aku oia e hale, e makaala loa oia i ka poe ana e ike aku ai, ina nae he poe ua launa mua, alaila, e hookokoke mua aku oia i ka poe ana e halawai aku ai, me ka hai aku i kana wahi e hele ai, a me na mea a pau e pili ana ia ia, a ia lakou paha; a manao e haalele ia lakou, e aloha mua aku, alaila hele, pela wale no e pono ai ke hana i ole e kahea ia mahope. Aka, ina no i hea houia e ua poe la ana i halawai mua ai, alaila, he huakai paoa no ia.

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 indicating destitution and want. If a person was going to where he expected to obtain a great blessing or a benefit, if he met a hunchback on that trip the priest would say: “This is a most unfortunate trip; better return; nothing will be gained by going on because an unlucky hunchback was in the road.” The hunchback met with on such a trip was called a hahailua hunchback. But should two or more hunchbacks be encountered by a person on such trips then the unlucky spell ceased. To some, however, the spell continued; all those who observed the auguries of this nature did not exactly agree. O ka halawai ana me ke kuapuu ma ke alanui, oia kekahi hoailona o ka oihanakahuna no ka paoa (nele). Ina e hele ana kekahi ma kahi ana i manao ai he pono nui, a he pomaikai hoi, a ina e halawai me ke kuapuu ma ia hele ana, alaila, e olelo auanei ke kahuna: “He huakai paoa loa keia, e pono ke hoi, aole loaa ke hele, no ka mea, he moewaa (kuapuu) ko ke alanui.” A o ke kuapuu i loaa ma ia hele ana, ua kapaia; “he kuapuu hahailua.” Aka ina paha he elua a oi aku na kuapuu i halawai me kekahi kanaka ma ia hele ana, alaila, ua pau ka paoa. I kekahi poe nae, a i kekahi poe, e mau ana no ka paoa. Aole no he like loa o na kanaka malama i na hoailona ike o keia ano.

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 right and left side of a person. If one in this position was seen by a person going out in the road for what he hoped to obtain, then ill luck would be the result. This sign did not only apply to a journey but it also applied to gambling crowds, as follows: If there was a gambling contest, such as stone-hiding, stick-throwing, or bowling, if one was found standing akimbo the anger of the promoters of the gambling concourse would immediately be aroused and he would be driven away, because the ill luck (losses) by such act would fall upon the owners of the gambling joint. O keia hoailona he kuakii oia no ke kalele ana o na lima elua ma ka puhaka, ma ka aoao akau a me ka aoao hema o ke kanaka. Ina ua ikeia keia hoailona ma ka hele ana ma ke alanui no kana mea i manaolana ai, alaila o ka paoa no ka hope. Aole nae i pili wale no keia hoailona no ka huakai hele, aka ua pili no no ka aha lealea pili waiwai kekahi e like me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha, pahee, a olohu paha. Ina ua ike ia kekahi mea e hookuakii ana, alaila, e huhu koke auanei ka poe nana ka aha pili waiwai, a o ke kipaku koke no ia; no ka mea, e ili mai auanei ka paoa (nele) oia hookuakii ana maluna o ka poe nana ka aha pili waiwai.

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 hope of obtaining a benefit or a blessing on that trip, and after passing some fathoms or a mile perhaps, if he turned back for something forgotten, or some idea or other reason, then he could not obtain what he had hoped for. This was one of the omens of the order of priesthood among this people from the earliest days to the present. Ina i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao ana e loaa ka pomaikai a me kona pono ma ia manao ana e hele; a i ka hoomaka ana e hele a hala kekahi mau anana a mile paha, a ina e hoi hou i hope, no kekahi mea poina paha; a manao i koe paha, a ma kekahi ano e ae paha; alaila, aole no e loaa ana kana mea i manaolana ai mamua. O keia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui mai kinohi mai a hiki i keia manawa.

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, and if his toes struck [something] while walking, all that he had greatly desired would not be fulfilled. The interpretations in this are similar to former signs in this record. O keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a he hoailona maa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i manao ai e hele, a ina i kuia kona wawae ma ia hele ana, alaila, o na mea a pau ana i manaolana nui ai e loaa, aole no e hookoia ana, ua like no na wehewehe ana o keia me ko na hoailona mua ma keia moolelo.

OF INFLAMED EYES. NO KA MAKOLE.

This was one of the signs which had similar interpretation with that of a hunchback and the one-eyed. For if a person met another who had running sore eyes, no good or benefit would be obtained if the former was bent on his own benefits and blessings. All the blemishes of a person like this sign, were regular auguries of the order of priesthood. O keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka makapaa. No ka mea, ina e halawai ana ka mea e hele ana me ka kanaka makole, aole no he pono a he pomaikai e loaa i kekahi ma ia hele ana, ina o ka pomaikai a me kona pono kana i manao ai. O na ano kina a pau o ke kanaka e like ana me keia hoailona, he hoailona mau no ia no ka oihanakahuna.

OF A DEFORMED FOOT. NO KA WAWAE KUKUE.

The interpretation of this was the same as the sore-eyed. If a person with a deformed foot was met with on the road it was a sign of failure, according to the order of priesthood. Ua like pu ka wehewehe ana o keia hoailona me ka makole. Ina ua halawai mai ke kukue ma ke alanui, alaila, he hoailona no ia no ka nele e pili ana i ka oihanakahuna.

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 to others 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 ka nele 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 therefore he or they expected that they would be condemned for the complaint preferred against them, but while on the way they encountered a shower of rain, or saw a rainbow, great hopes would come upon the captive that condemnation would not fall on him or them. On the other hand, if the person supposed to be a criminal or offender had hopes only that he had a good claim and right, and that he would not be condemned by the court that had ordered him up, if he met a shower of rain, or a rainbow, then he could not expect to obtain favorable results on such trip, nor would he be benefited, because the adverse symbols of the order of priesthood were before him hindering his claim. Ina ua kiiia mai kekahi kanaka a mau kanaka paha, no ka mea i manaoia ua pio a ua lawe hala paha. Alaila a no ia mea, ina ua manaolana ke pio a lawehala paha, e hoahewa ia ana ia a o lakou paha, ma ia mea i hoopii wale ia aku ai. A i ka hele ana, a halawai me ka ua ma ke alanui, a i ole he anuenue paha, alaila e manaolana nui auanei ke pio aole e ili mai ana ia hoahewa ia maluna ona, a o lakou paha. Aka hoi, ina he manaolana wale no ko kekahi kanaka i manaoia he pio a he lawehala paha, me ka manao he pono nui kona a he pomaikai paha, a e hoahewa oleia ana paha i mua o ka Aha nana i kauoha; a ina i loaa i ka ua mamua mai, a he anuenue paha, alaila, aole e manaoia ana, he pono nui kona ma ia hele ana, aole no hoi he pomaikai, no ka mea, aia i mua ona ka hoailona o ka oihanakahuna nana e keakea i kona pono.

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, said one of the medical priests, “rain is a good thing.” If a medical priest was called upon to visit a person, and it was raining at the time the patient was being talked about, it was well, and the medical priest promptly showed a willingness to go and administer [to the sick] with a confidence that the patient would recover. There were a few priests, however, who believed in such interpretation of the omens of the order of priesthood; but in reference to the patient, and the cure, in the opinion of some medical priests, rain was unfavorable to such complaint as herein mentioned. Ma na kulana o kekahi poe kahuna lapaau, he mea maikai ka ua a me ke anuenue, no ka mea, wahi a kekahi o na kahuna lapaau, “he mea maikai ka ua.” Ina i kiiia mai kekahi kahuna no kekahi mai, ina he ua i ka manawa e kamailio ia ana ka olelo no ka mai, alaila ua maikai, o ka aa koke no ia o ke kahuna lapaau e hele e hana, me ka manao o ke kahuna e ola ana no ia mai. He kakaikahi nae o ia poe kahuna ma ia ano o ia hoailona o ka oihanakahuna. Aka, o ka mea mau i ke kulana mai, a kulana laau a kekahi poe kahuna lapaau, he mea hewa ka ua, no ke kulana mai e like me keia.

If a medical priest was called upon to visit a patient who was not weak, and it should rain while the conversation in reference to the sick person was in progress, the priest would say: “The patient will not recover; go back and mourn; it is better to seek one who can effect a cure, for, the rains indicate tears, interpreting a mourning for the patient.” Those who were accustomed to this augury of the order of priesthood would not call upon a medical priest if they encountered a shower of rain on the way, nor would they send for the remedies if they were in the house when the rains fell. Ina ua kiiia mai kekahi kahuna lapaau no kekahi mai, aole nae he nawaliwali, a ina i ua ia i ka manawa e kamailio ia ana no ka mai, alaila e olelo auanei ke kahuna lapaau: “Aole e ola ka mai, o hoi a uwe iho, pono ke imi aku i mea nana e hana; no ka mea, o ka ua, o ka waimaka no ia, he mea e hoike ana i ka uwe aku no ka mai.” A ina no o ka poe i maa ma keia hoailona o ka oihanakahuna, aole no e hiki ke kiiia ke kahuna ke halawai ma ke alanui me ka ua, aole no hoi e hiki ke kii i ua kahuna nei ke loaa i ka ua ma ka hale.

Of the rain. This was an omen much more favorable than some others. This was the way a medical priest would answer a call to visit a patient: “You go back; I will come tomorrow. If it rains tonight, there is indeed a complaint and I will come in the morning; if it does not rain tonight I will not come.” Thus one medical priest would say providing it was calm at the time that he was talking before instructing the messenger. Another medical priest would reply, if it was raining at the time that he was called upon to visit a patient: “You go back; tomorrow I will come. If a calm prevails throughout this night without rain then I will come; if the rain continues till morning I will not come.” Such would be the reply of some priests before visiting and seeing, or treating the patient. O ka ua. He hoailona maikai loa keia i oi aku mamua o kekahi mau hoailona e ae. Penei e olelo ai kekahi kahuna lapaau i kona manawa e kiiia mai ai e hele e lapaau no kekahi mai: “E hoi oe, apopo wau hele aku. Ina i haule ia e ka ua i keia po, alaila ua mai, kakahiaka wau hele aku. A ina i loohia ole e ka ua i keia po, aole wau e hiki aku.” Pela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no ia manawa ana e kamailio la, mamua o kana kauoha ana i ka mea kii kahuna. A penei e olelo ai kekahi kahuna lapaau, ina he ua ka manawa i kiiia aku ai e lapaau no kekahi mai: “E hoi oe, apopo wau hele aku, ina i loaa ka malie i keia po a ao, aole e loohia e ka ua, alaila hele aku wau, a ina he mau no ka ua a ao, aole wau e hiki aku.” Pela e olelo ai kekahi mau kahuna mamua o kona hele ana e nana i ka mai, a e hana paha.

Of the signs relating to the order of priesthood, the opinions of the priests did not quite agree; some were of one, and some of another opinion. Just as one was familiar with one sign so was another familiar with another sign. Ma na hoailona e pili ana i ka oihana kahuna, aole he like loa o ka manao o na kahuna ma ia ano, okoa, a okoa ka kekahi; e like me ka hoailona i maa i kekahi, pela no kekahi e maa ai i na hoailona i maa ia ia.

OF THE RAINBOW. NO KE ANUENUE.

Ua kapaia ke anuenue i kekahi manawa he “makole.” Aole he like loa o ka ike a na kahuna ma keia hoailona o ka oihana kahuna. Ma ke kulana ike a kekahi poe kahuna, “he maikai ke anuenue”, ke ku mai i kahi e maikai ai, a ma ke kulana ike hoi a kekahi poe “he maikai ole”, ke ku no hoi i ke kulana e maikai ole ai.

This is the reply a medical priest would make if called upon to come and minister unto a patient: “I will not come today, but you go home and watch this night; if the makole (rainbow) appears tonight or in the morning then I will not come; but if the night be clear until daylight, then it is well and I will surely come.” Another priest would say this regarding the rainbow: “As you are going to watch this evening; if the rainbow appears I will come to minister unto the sick because it accords with my course of healing, but if the rainbow arches not till the night is over, then my method is rejected.” Therefore all auguries of the priesthood mentioned in this account were either for good or evil and such like. A penei i olelo ai kekahi kahuna lapaau, ke kiiia mai e hele e lapaau no kekahi mai: “Aole wau e hiki aku i keia la, e hoi nae oe, a nana mai i keia po. Ina i ku ka makole i keia po, a i ole i ke kakahiaka paha, alaila aole wau e hiki aku, aka, i laelae wale keia po a ao, alaila, ua maikai, o ko’u hele aku ka hoi ia.” A penei hoi e olelo ai kekahi kahuna no ke anuenue. “Ke hoi la oe, a nana mai i keia ahiahi, i pio anuanei ke anuenue, alaila hele aku wau e hana i ka mai, no ka mea, ua ku i ka’u kulana lapaau. Aka hoi i pio ole ke anuenue a ao wale keia po, alaila ua hooleia ka’u hana.” Nolaila, o na hoailona a pau o ka oihanakahuna i oleloia i loko o keia moolelo, he maikai, a he ino, a pela aku.

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 were endowed with the priesthood. Thus: If a priest was called to visit a patient, or for some other purpose; and while on the way to the patient if he came across this sign, he could not go to minister unto any patient, because this augury of the priesthood stood forth. But if one supposed that he had a good claim, or a benefit at some place, thinking that he would receive a blessing or a benefit at such place as he had hoped, and while on the way he came across this sign, then it would be plain to him that his expectations would not be realized, because he had already met with that which would hinder his progress. This, however, did not apply to a person expecting to receive that which he hoped for in another island, or different district, but to the neighboring places only. O keia kekahi o na hoailona nana e hoole mai ka pono a me ka pomaikai, ka hewa a me ka pono, ke pio a me ka lanakila, ka make a me ke ola, mamuli o ka ike a kekahi poe o ka oihana kahuna. Penei: Ina paha ua kiiia mai ke kahuna no kekahi mai, a i ole, no kekahi ano e ae. Aia a hele aku ke kahuna no ka mai, a i halawai oia me keia hoailona, alaila, aole e hiki ia ia ke hele no ka lapaau i kekahi mai, no ka mea, ua ku keia hoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he pono nui kona, a he pomaikai paha ma kahi e, me ka manao ana he pono, a he pomaikai e loaa mai ana ia ma kahi ana i manao ai e loaa; a i kona hele ana a ma ke alanui loaa ia ia keia hoailona, alaila e maopopo auanei ia ia, aole e hookoia ana kona manaolana, no ka mea, ua loaa mua ia ia ka mea nana e keakea i kona hele ana. Aole nae e pili keia no ka mea e manao ana e loaa ma kahi e no ka mokupuni kaawale aku, a apana e paha; aka ua pili no no kahi kokoke.

If one had been brought to account for transgression, and he felt that he would be condemned before the king or court, and if, while on the way he labored with excrement then he knew that he would not be found guilty. On the other hand, if a person who always had a favorable impression of himself and was confident that his innocence would be established before the king or court, and should labor with excrement while on the way, he would not obtain his claim. In the opinion of some, however, this was a favorable sign; as some of the auguries heretofore shown were favorable so was this one. A ina hoi ua kiiia mai kekahi no kona hewa, a e manaolana mau ana oia e hewa ana i mua o ke alii a me ka aha paha; a ina i ka hele ana, a pu’a hanalepo oia ma ke alanui, alaila, e manao auanei oia aole e hewa ana. A ina hoi, he pono wale no ka noonoo mau ana o kekahi ia ia, a me kona kuko nui, e oia mau ana kona pono i mua o ke alii a me ka aha lunakanawai paha. A ina i puua hanalepo oia ma ke alanui, alaila, aole e loaa kona pono ma ia hele ana. Aka hoi, ma ka manao o kekahi poe no keia hoailona, he maikai no, e like me ka maikai o na mea i hoike ia ma na hoailona mua, pela no ka hoakaka no keia hoailona.

36. OF BANANAS. 36. NO KA MAIA.

This was one of the signs which indicated denial of benefits and great blessings of some people, the wrong or the right, or other condition. If while one was walking on his way hoping to receive some blessing for himself thereby and should meet a person with bananas, he would obtain no great blessing or benefit by thus encountering the banana. The interpretations of this sign were similar to those of the sightless and the canoe dream. These three were similar in their significations. This was what some people declared: “If preparations were made with the idea of going fishing this evening, but while on the way a sightless person was met, this made it unfavorable.” O keia kekahi o na hoailona nana e hoole mai ka pomaikai a me ka pono nui o kekahi poe, a ina he hewa, a ina he pono, a ina ma kekahi ano e ae. I ka hele ana o kekahi ma kahi i manao ai e hele, me ka manao e loaa ka pomaikai nona iho ma ia hele ana, ina e halawai aku me ke kanaka e hele mai ana me ka maia. Alaila, aole e loaa he pono nui, a he pomaikai paha ma ia halawai ana me ka maia. Ua like na loina o na wehewehe ana o keia hoailona, me ko ka makapaa a me ka moewaa, akolu keia mau hoailona i like ma ko lakou kamailio ana. Penei i olelo ia e kekahi poe: “Ina manao hoi ka hoomakaukau o keia ahiahi e iho i ka lawaia, o ka iho aku nei no ia, e noho mai ana ka makapaa mamua, o ka moewaa iho la no ia.”

And if bananas were met with on the way, ill luck was attributed to it, and this was what some said: “No luck will be obtained in going, for I had a banana dream.” Others would say further: “Nothing will be obtained, for a sightless person is in the way.” These were the usual expressions of those who were accustomed to those signs. A ina hoi he maia ka mea i loaa ma ia hele ana, alaila, lawe mai la ke kamailio ana ia mea no ka moewaa. A penei hoi i oleloia e kekahi poe: “Aole e loaa ke hele, he moe maia ka’u.” A penei hou “Aole e loaa, he makapaa ko mua.” A pela wale no e olelo mau ai ka poe maa ma keia mau hoailona.

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 on the road by a person who was walking, on coming up to it, it was necessary to touch it with the hand, or else take hold of it properly and lift it without looking back at it; that was the only way to overcome that sign to some people, providing they were accustomed to it; but with others no sanction would be given for such annulment when met with in the road. Penei wale no e pono ai ke halawai me ka maia ma ke alanui i oleloia e kekahi poe o ka oihanakahuna. Ina ua loaa ka maia i kekahi ma ke alanui ma ka hele ana, aia halawai aku me ka maia, e pono ke hoopa aku ka lima, a i ole, e hopu pono aku paha i ka maia, a haalele aku, me ka alawa ole aku i hope, alaila, pela wale no e pau ai ka paoa oia hoailona i kekahi poe nae, ke maa ma ia ano; a i kekahi poe, aole e loaa iki ana ka hoaponoia no kela hoailona ke loaa ma ke alanui.

37. OF A BANANA DREAM. 37. NO KA MOE MAIA.

O keia kekahi o na hoailona mana o ka oihanakahuna e pili ana i na kahuna a pau, a me ka poe i ao ole i ka oihanakahuna. Aka, ua like no ka wehewehe ana o keia hoailona me ko na hoailona mua ae nei. Aole no e loaa ka hoapono ia o keia hoailona.

The banana dream. This was bananas seen in a dream at night, or day, the result of which dream during sleep was unfavorable. As for example: If one intended to go fishing, or tilling ground, or to minister unto the sick, or otherwise in relation to benefit and blessing, if a banana dream was had in the night, then it was useless to go; no good or benefit would be obtained by such venture because he had a banana dream. And this was what some declared of this dream: “I can not go because I had a banana dream; nothing would be obtained by my going.” O ka Moe Maia. He maia no ia i ikeia ma ka moe uhane ana i ka po, a i ke ao paha. A o ka hope o keia moe uhane ke loaa ma ka moe ana, he nele. E like me keia: A manao kekahi e hele i ka lawaia, a mahiai paha, a he lapaau paha, a ma kekahi ano e ae e pili ana i ka pomaikai a me ka pono; a ina he moe maia ka mea i loaa i ka po, alaila, he mea makehewa ke hele, aole no e loaa he pono, he pomaikai, ma ia hele ana, no ka mea, he moe maia kana. A eia ka olelo a kekahi mea no keia moe uhane, “Aole wau e hiki, no ka mea, he moe maia ka’u. A hele aku auanei, loaa.”

DREAMING OF A BLIND PERSON. HE MOE UHANE MAKAPAA.

Ill luck did not follow only by meeting a sightless person in the road during the day, but meeting with such a person in a dream was also a sign of failure to obtain the object greatly desired. As in the interpretation for the banana dream so would the interpretation of this augury in a dream be applied. In the same manner were the hunchback, the lame, the crooked footed, or others of a like nature met with in a dream. Aole o ka halawai wale no me ka makapaa i ke ao ma ke alanui kekahi loina nele o ka makapaa. O ka halawai ana me ka makapaa ma ka moe uhane, kekahi kumu hoomapopo no ka nele o ka mea i manao nuiia. E like me ka wehewehe ana no ka moe maia, pela no keia hoailona ma ka moe uhane. A pela no ke kuapuu, a oopa, ka wawae kukue, a kekahi ano e ae e like ana me keia, ke loaa ma ka moe uhane.

38. OF THE MUD-HEN24 (ALAE). 38. NO KA MANU ALAE.

This was a deity to some people, and it was a sign of warning that death would happen to some person, because, where there were many houses, as in Honolulu, and in places occupied by the people, there would the work of the mud-hen be shown. For example: If a mud-hen clucked on one side, a person on the other side would surely die; and if it clucked in the uplands, some of those in the lowlands would die. Some of those endowed with the order of priesthood thus declared, when they heard the clucking of the mud-hen: “Some persons will soon die; the mud-hen is clucking. If it continues clucking again and again until the voice is hoarse, some person will then die.” These were regular omens of death. O keia kekahi o na akua o kekahi poe. Aka, he hoailona nae keia e pili ana i ka hoike mai “e make ana kekahi kanaka.” No ka mea, ma na wahi lehulehu o na hale e like me Honolulu, a ma na wahi e noho ia ana e na kanaka, malaila e hoikeia ai ka hana a ka manu alae. Penei: Ina e ke’u ka alae ma kekahi aoao, alaila, e make auanei ke kanaka o kekahi aoao; a ina mauka ke kani ana o ka alae, e make auanei kekahi poe o kai. Penei i olelo ia e kekahi poe o ka oihanakahuna, ke lohe aku nae e kani ana ka alae. “He make koe o kekahi poe, ke kani mai nei ka alae. Oi kani mai auanei, a kani hou, a hano ka leo, o ka make no hoi ia o kekahi.” He mau hoailona mau keia e pili ana i ka make.

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, for if these events occurred at certain times the high priest declared: “A great peril to a ruling chief will be the sequel to this high sea, or great flood, if such occurred at the time; it will be the death of a king, or if not the death of a king then the overthrow of the government.” O na hoailona nui keia o ka oihanakahuna e pili ana i na ’lii, no ka mea, ina e hiki keia mau hoailona i kekahi manawa, alaila e olelo auanei ke kahuna nui, “He poino aku no kekahi alii aimoku ka hope o keia kai nui, a i ole, o ka waikahe nui paha, ina he waikahe nui ka mea e hiki ana i kekahi manawa. O ka make o kekahi alii, a ina aole e make kekahi alii, alaila, he auhulihia ka hope.”

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 tidal wave (like the Flood); or, if a tidal wave was not seen, only a great, high sea which threw up the white sand inland, unlike anything of the kind before, a high priest of the order of priesthood would declare: “A great chief will soon die; and if no chief shall die after this, then the overthrow of the kingdom will be the sequel to this high sea.” In like manner was a tidal wave. If a tidal wave occurred their predictions were similar on this omen of the order of priesthood with reference to chiefs. Ina paha i ikeia kekahi kai nui i kekahi manawa, aole nae i ike ia mamua ke kai nui e like me ia, ina he kai hoee (ano kaiakahinalii); a ina aole he kai hoee ka mea i ike ia, he kaikoo nui paha, ku ka punakea i uka, aole nae he kaikoo mamua e like me ia, a penei i olelo ia e kekahi kahuna nui o ka oihanakahuna. “He make aku koe o kekahi alii nui ma keia hope aku, a ina aole he alii e make ma keia hope aku, alaila he auhulihia ka hope o keia kaikoo.” A pela no ke kai hoee, ina he kai hoee ka mea e ike ia, ua like no ko laua kilokilo ana ma keia hoailona o ka oihanakahuna e pili ana i na ’lii.

He Olelo Hoohalike. Ma ka M. H. 1836 paha, ia manawa ka ikeia ana o kekahi kaikoo nui. Aole i ikeia kekahi kaikoo nui mamua aku e like me ia; ia manawa, e noho ana o Kaili ma Lamaloloa, Kohala, i ka umikumamakolu o na makahiki o ka mea nana i kakau keia moolelo. Oia ka wanana ana a Kaili no ia kaikoo nui; he kanaka ua aoia i ke kilokilo lani, he kanaka kaukaualii no, e pili ana ma ka aoao o Kalaimoku. A eia kana olelo: “He make koe o kekahi alii,” a mahope iho o keia manawa, make iho la o Naihe, kekahi alii, ma Kaawaloa.

Again: About A.D. 1840, a great tidal wave occurred, at which the death of Keaweikekahialiiokamoku took place. That tidal wave was felt in severity at Hilo. Such are similar incidents of the signs. Eia hou: Ma ka M. H. 1840 paha, ua ike ia kekahi kai hoee nui ia manawa, oia ke kai i make ai o Keaweikekahialiiokamoku, ma Hilo nae kahi i ike ia ai ia kai hoee. (Kaiakahinalii. Pela ka hoohalike ana no keia mau hoailona.)

40. SWARMING FISH. 40. NO KA IA KU.

These also were signs of the order of priesthood relating to chiefs. If a swarm of fish was seen sometime, a swarm greater than was ever seen before, or if the fish had stranded on dry land, or simply died in the sea, the chief priest of the order of priesthood would declare: “A [new] ruling chief is the meaning of this swarm of fish.” (Just as happened at [the death of] Nahienaena and also Kaahumanu). O keia kekahi hoailona o ka oihanakahuna e pili ana i na ’lii. Ina e ike ia kekahi ia ku i kekahi manawa, he ia ku i oi aku mamua o na ia ku i ike ia, i na ua pae wale ae ka ia ma ka maloo, a ina ua make wale ma ka moana paha; alaila e olelo auanei ke kahuna nui o ka oihanakahuna, “He Alii Aimoku ka hope o keia ia ku.” (E like me ka ia ku ia Nahienaena, a me Kaahumanu.)

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. If any of these signs were seen sometimes, the death of a chief was the result. An eclipse of the moon was sometimes alluded to as “The moon is consumed by the gods.” In like manner reference was made to sun, and star. O keia kekahi mau hoailona o ka oihanakahuna e pili ana i na ’lii nui, a me ko lakou koko. Ina ua ike ia kekahi o keia mau hoailona i kekahi manawa; alaila, o ka make o kekahi alii ka hope o keia mau hoailona. (Ua oleloia ka mahina pouli i kekahi manawa, “Ua pau ka mahina i ke Akua.” Pela ka la, a me ka hoku.)

OF AN AUREOLA. NO KA LUAKALAI.

O ka poai e hoopuni ana i ka la a me ka mahina, ua kapaia e keia lahui he luakalai. Ina ua ikeia kekahi luakalai e hoopuni ana i ka la, a i ka mahina paha, alaila, he alii make ka hope; pela na kahuna o ka oihanakahuna e olelo ai.

OF THUNDER. NO KA HEKILI.

O keia kekahi hoailona e hoike ana i kekahi alii make; aole nae i pili keia hoailona no ka hekili kui i kona manawa mau. Aia no a kui ka hekili i ka manawa kupono ole no ke kani, a he hekili pa-malo paha o ke kani ana, alaila, e olelo auanei ke kahuna. “He Alii make ka hope o keia hekili pa-malo.”

OF THE PRIEST. NO KE KAHUNA.

Ina paha ua ike ke kahuna i keia mau hoailona, alaila, aole e hiki ia kahuna ke olelo hoike i mua o na ’lii i keia mau mea, ke ku i ka hailona alii. Aia no a ninau mai ke alii i ke ano o ia mau hoailona, a me ka hope o ia mau hoailona, alaila pono ke olelo ae. No ka mea, ina e olelo ke kahuna i kona ike ma keia mau hoailona, alaila o na kahu ponoi o na ’lii ke kii mai i ke kahuna e hana pela.

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 chiefs in ancient times through the knowledge of the omen readers, or the counselors. He nui na hoailona mau o na alii nui e pili ana i ka oihanakahuna i kela manawa, mamuli o ka ike a ke kahuna kilokilo lani a me ke kakaolelo paha.

A PILLAR OF CLOUD. NO KA PUNOHU.

Ina e ku ka punohu i ka moana a i ka aina paha, alaila e maopopo auanei i na kakaolelo o ke alii, he alii nui ka mea nona kela hoailona, he alii aimoku paha. Aole nae e pili keia hoailona ma kahi e noho mau ai na ’lii. Aia a hele aku ke alii ma kahi e aku, malaila e ike ia ai keia hoailona. Penei: Ina paha i Hawaii ke kahuna kahi i noho ai, a i ole ke kakaolelo paha, a ina i ikeia ka punohu i ka moana, alaila e olelo auanei ke kahuna, “Owai la keia alii e holo mai nei i ka moana? Eia la he alii nui.”

OF THE CENTRAL SIGN (ONOHI). NO KA ONOHI.

Ka Onohi. He wahi ua no ia maluna pono o na ao, i hoopuniia e na aopolohiwa; he wahi ua i huipuia e na waihooluu o ke anuenue. Ua kapaia aku ia e na kakaolelo o ke alii, he onohi. O keia kekahi o na hoailona alii e pili ana i ka oihanakahuna.

OF BLOOD RAIN. NO KA UA KOKO.

This was one of the signs of royalty. It was called red rain as also blood rain, whether on land or on the ocean. Whenever a red rain was seen on land or sea, then a priest would remark: “I wonder who will be the chief that will die, as foretold by this red rain?” The interpretations of this sign, in relation to the chiefs were many, concerning the demise, or the birth of a chief, or, of the approach or departure of a chief. These signs, such as the clappings of thunder, the flashings of lightning, and the rain and wind on the ocean were all signs of royalty and pertained either to a dying chief, a traveling chief, or the birth of a chief. These signs do not appear every day, being only seen at their proper time for such revelation. O keia kekahi o na hoailona alii. He ua ula kekahi olelo ana o ka uakoko, ina ma ka aina, a ina ma ka moana. Ina e ike ia kekahi uakoko ma ka aina a ma ka moana paha, alaila, penei i oleloia e kekahi kahuna. “Owai la ke alii e make ana i keia uakoko?” He nui na ano o keia hoailona e pili ai i na ’lii, ina he alii make, a i ole, he alii hanau paha, a i ole he alii e hiki mai ana paha, a i ole e hele aku ana paha. O keia mau hoailona alii, ua like no ia me ke kui ana o ka hekili, a ma ke olapa ana o ka uwila, a me ke kualau ma ka moana, he mau hoailona alii lakou a pau, ina he alii make, alii hele paha i ka huakai, a i ole, he alii hanau paha. Aole no e hiki wale ana keia mau hoailona i na la a pau, aia no a hiki i ka manawa e kupono ai no ia mau hoailona, alaila ike ia aku la.

42. OF THE MASSAGE31 PRIEST. 42. NO KE KAHUNA HAHAPAAOAO.

O keia kekahi o na mahele e pili ana i na kahuna lapaau o ka oihanakahuna. He mau oihana ike no ka keia poe kahuna; a ma keia ano, ua ike ole na kahuna e ae i ka oihana ike a ke kahuna hahapaaoao. No ka mea, o ka ike o ke kahuna hahapaaoao, he ike kona i ka mai e pili ana i na iwi o ka mea e mai ana, a he hiki ia ia ke hoakaka mai i ka mai e hiki aku ana mahope.

A massage priest could feel all over the body of a new-born babe, on account of which he was called a massage priest. The work of the massage priest did not pertain very much to adults; he could, however, tell the nature of the disorders or complaints, explaining fully the cause of the same, and he himself would prescribe the proper remedy to give the sick. O ke kahuna hahapaaoao, he hiki ia ia ke haha i ke kino a puni o ke keiki hanau hou, a mamuli o ka haha ana i na keiki opiopio oia i kapaia ai he kahuna hahapaaoao. Aole no e pili nui ana na hana ana a ua kahuna hahapaaoao la i na kanaka makua. Aka, he hiki i ua kahuna hahapaaoao la ke hoike i ka mai a mau mai, me ka hoakaka lea ana i ke kumu o ka mai, a na ua kahuna hahapaaoao la e olelo i ka laau kupono e haawi aku ai i ka mai.

There were not very many remedies used by the massage priest for the ailments his profession was qualified to treat, like that of the regular medical priests; nor did he have auguries like them. His knowledge of complaints was by massage; by feeling the 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 kana oihana, e like me ke ano o na kahuna lapaau maoli. Aole no he hoailona ike a ke kahuna hahapaaoao e like me ko na kahuna lapaau maoli. Aia no ka hoailona ike a ke kahuna hahapaaoao ma ka haha ana i ka mai i loko o ka iwi a me na aakoko, a malaila wale no.

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 over the body, and if the complaint was found in an artery he would say: “Your ailment is in the artery.” And so it would be if the ailment was found in the bones. He could discourse on the complaints of the bones. A massage priest would sometimes say: “If this ailment continues in the artery, death will be the result.” In the same way would he know of death if the ailment was found in the bone. I ka manawa e hoomaka ai ke kahuna hahapaaoao i kana oihana, e haha no oia ma ke kino a puni, a ina ua loaa ka eha ma ke aakoko, alaila, e olelo auanei ke kahuna, “Aia i ke aakoko kou mai.” A pela no i ka mai ke loaa ma ka iwi. He hiki i ua hahapaaoao la ke olelo no ka mai i ka iwi. Ua olelo kekahi kahuna hahapaaoao i kekahi manawa: “Ina e mau keia mai i ke aakoko, alaila o ka make ka hope.” A pela no oia e ike ai i ka mai make ke loaa ka mai i ka iwi.

If the complaint was located in the bone, and he found that a bone was broken, and had been in that condition for some years, if the massage priest felt the body and found such a disorder, then he would inquire: “Did you have a fracture of the bone?” The reason for this inquiry by the priest was because he knew that a bone was fractured. Sometimes the massage priest would ask: “Did you not fall from a precipice, or from a tree, or from a horse?” Ina e loaa ka mai i ka iwi, a ina ua ike oia ua hai kekahi iwi, a he mau makahiki ka loihi oia hai ana, a haha aku ke kahuna hahapaaoao, a loaa ka mai i like me ia, alaila e ninau auanei ke kahuna hahapaaoao, “Aole anei oe i hai?” Eia ke kumu o ka ninau ana o ke kahuna, no ka mea, ua ike ua kahuna hahapaaoao la ua hai ka iwi. Ua ninau iho ke kahuna hahapaaoao i kekahi manawa. “Aole anei oe i haule i ka pali, i ka laau paha, i ka lio paha?”

The young or new-born babes were for the most part taken before a massage priest, as some people supposed, “in order to cure the ailment in childhood, lest it grow upon them to develop when he becomes man grown.” O na keiki opiopio hanau hou na mea lawe nui ia i mua o ke kahuna hahapaaoao, wahi a kekahi poe; “i pau ka mai i ka wa kamalii, i ole e ulu ke paaoao mahope aku ke hiki i ka manawa e kanaka makua ai.”

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 by disease. 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 loohia ole e ka mai. Aka o ke kahuna nana i hoounauna, oia no ke kahu o ka uhane ino a mau uhane ino paha.

Evil Spirits. They were gods of the hoounauna priest. If the keeper were to send his gods (the evil spirits) to go and heal a patient, then the healing gods would all go on such service in accordance with the order of the keeper of the gods. The hoounauna priesthood was one of the divisions of the order of medical priests, though they did not practice with medicines, because these priests never kept any such. A priest of this class had only one remedy, which was the awa. O ka Uhane Ino. He mau akua no ia o ke kahuna hoounauna, ina he hoouna ka ke kahu i kona mau akua (uhane ino) e hele e hoola i ka mai, alaila e pau auanei na akua e hoola i ka mai, mamuli o ke kauoha a ka mea nona ke akua. O ke kahuna hoounauna, oia no kekahi mahele o na kahuna lapaau. Aole nae e hana ana keia kahuna ma ka laau, no ka mea aole he laau a keia ano kahuna, hookahi no laau a keia kahuna, he awa.

The practices of an hoounauna priest are not as plain as that of other priests, except this; the hoounauna priest had only the following course to pursue: Supposing that the said hoounauna priest was called to heal a patient, he would go only to ascertain the nature of the complaint, and discovering it, he would declare that awa was the first thing to be sought; that when the awa was obtained the hoounauna priest was the only one to drink thereof, for the proper performance of his work. The following was what some people said: “Drink the awa that the ancestral spirits (evil spirits) may be pacified.” Then the hoounauna priest, before he drank his cup of awa, would enjoin his gods to go and heal the patient. If one person was envious of another, the hoounauna priest was summoned to send the gods to go and impart sickness and death upon the envied 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 hoounauna nei e lapaau no kekahi mai, alaila, e hele wale no ke kahuna hoounauna e nana i ke ano o ka mai, a ike, alaila, e olelo aku oia i awa ka mea e huli mua, a loaa ka awa, alaila na ke kahuna hoounauna wale no e inu ka awa i mea e pono ai kana hana. A penei i olelo ia e kekahi poe: “E inu i ka awa i laka mai na aumakua” (uhane ino). Alaila, o ke kahuna hoounauna; mamua o kona inu ana i ka apu awa, e kauoha no oia i kona mau akua e hele e hoola i ka mai. A ina hoi, ua loaa ka manao ino i kekahi mea, alaila, e kiiia no ke kahuna hoounauna, e hoouna aku i na akua e hele e haawi i ka mai a me ka make maluna o ka mea i manao ino ia e kekahi.

O keia kahuna kekahi kahuna makau ia o na kahuna o ka oihanakahuna. Ua like ka makau ia o keia mau kahuna, me ko na kahuna anaana, kahuna hoopiopio. Ina e ike ia kekahi o na kahuna hoounauna e komo ana i kekahi hale, alaila e kau auanei ka weli o kekahi poe, no ka mea, ma keia ano kahuna, o ka oihanakahuna, ua kapaia o ke “kahuna a Milu.”

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 calling of the hookomokomo priest was the same as that of the hoounauna priest; the former, however, did not relate very much to the healing of the sick. The principal work of this priest consisted in taking the life of another, a sick person perhaps, thus: Supposing that a person was envious of another, he then would summon an hookomokomo priest to impose death upon the envied one. O keia kekahi o na kahuna i helu pu ia i loko o ka papa helu o ka oihanakahuna. Ua like no nae na oihana a ke kahuna hookomokomo me ke kahuna hoounauna, aole nae i pili nui ka oihana kahuna a ke kahuna hookomokomo i ka hoola i ka mai. O ka mea nui a keia kahuna, oia no ka lawe ana i ke ola o kekahi kanaka okoa, a kanaka mai paha. Penei: Ina paha ua manao ino kekahi i kekahi, alaila, na ka mea i manao ino e kii i ke kahuna hookomokomo, e hookomo aku i ka make maluna o ka mea i manao ino ia.

The hookomokomo priest had gods, in the same manner as the hoounauna priest. He did not have any auguries as the medical priest had. The regular custom with him was the use of the awa, which was the only thing to be partaken of before the gods were sent on their errand [of death]. He mau akua no ko ke kahuna hookomokomo, e like no me na akua o ke kahuna hoounauna. Aole no he mau oihana lapaau. O ka mea mau i keia kahuna, o ka awa; oia wale no ka mea e hana ai mamua o ka hookomokomo ana i na akua.

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 mystic priest did not possess, as the medical priest did. This priest had not even a healing calling. Awa was the principal element with him, and what was mentioned regarding the sending priest, the same applies to the mystic priests. Oia kekahi o na mahele o ka oihanakahuna e pili ana i ke kahuna lapaau. Aka, aole i like ma na oihana ike, aole no he mau hoailona ike a ke kahuna makani, me ka na kahuna lapaau; aole no he mau oihana lapaau; aole no he mau oihana lapaau ka keia kahuna. O ka awa no ka mea nui i keia kahuna, e like me ka hoakaka ana o ke kahuna hoounauna, pela no ka hoakaka ana i ka oihana a ke kahuna makani.

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 who had no knowledge of healing. When a mystic spirit possessed a priest, then he is called a makani priest, and this power which was upon him told him what was necessary for him to do, and according to its dictation others obeyed, if they were of the sick. He kane a he wahine ke kahuna makani; he kino kanaka okoa, aole no hoi i ike i ka lapaau. Aia a noho mai ka makani i luna o kekahi kahuna, alaila he kahuna makani ia, a na ua makani la i luna o ke kahuna e hai mai ka mea e pono ai i ke kahuna makani ke hana, a mamuli o ua makani nei e hoolohe aku ai na mea e ae, o na olelo a pau a ka makani e olelo ai, malaila e hoolohe aku ai na mea e ae, ina he poe no ka mai.

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 ancestral god, and if it was not the latter that sat on the priest, then it was the spirit of a man or a woman, or a young child who had died.

He uhane ino ka makani i olelo ia i loko o keia kahuna, a i ole he aumakua paha, a ina aole he aumakua ka makani i luna o kekahi kahuna, alaila, o ka uhane o kekahi kane a wahine paha i make, a i ole ia, he keiki opiopio paha i make penei: Aia kiiia aku ke kahuna makani e hele mai e nana no kekahi mai, alaila, e inu mua ke kahuna makani i ka awa. Alaila, ua olelo ia e kekahi poe penei: “E inu i ka awa i ikaika na makani.” No ka mea, ina aole e inu ke kahuna makani i ka awa, aole no e ili pono iho ka ikaika o ka makani i luna o ke kahuna. I kekahi manawa nae, aole o ka awa wale no ka mea e ili mai ai ua makani nei, he ili wale iho no kekahi. Ua kapaia ia oihana, “he hoonohonoho akua.”

47. THE WORK OF MYSTICISM POSSESSING A PRIEST. 47. KE ANO O KA HANA A KA MAKANI I LUNA O KE KAHUNA.

Aia a ili iho ka makani i luna o ke kahuna, ia manawa e ike ia ai ka mai o kekahi, a me ke kumu o ka mai. A penei e olelo ai ka makani i luna o ke kahuna. “I mai oe i ko hoohiki.” A ina aole he hoohiki ka mea i mai ai, alaila, e olelo auanei ke kahuna: “I mai oe i hoounaunaia e mea.” A ina aole ma keia mau ano ka ike ana a ke kahuna, alaila, e olelo auanei ke kahuna, “Ua lilo ko maunu,” a pela aku, he nui a he lehulehu na makani i luna o ke kahuna makani ke olelo mai.

If the summoning of the makani priest was not for sickness, but for some other cause perhaps, thus: Suppose a person had some property stolen and there was not the least trace of the thief, then the mystic priest would be called in to investigate, provided the power was “sitting” on the priest. When the mystic power possessed the priest then he would say: “So and so stole your money, which is hidden in the ground,” or such like—there were many ways of mentioning it. Ina aole he mai ka mea i kiiia aku ai ke kahuna makani, ua kiiia paha ma kekahi ano e ae, penei: Ina he mau waiwai ko kekahi ua aihue ia, aole nae i ike iki ia ka mea nana i aihue ka waiwai, alaila, e kiiia ke kahuna makani, a e hele mai e nana, ke hiki iho nae ka makani maluna o ke kahuna. Aia a ike aku ka makani i luna o ke kahuna, alaila, e olelo auanei ke kahuna: “Ua lilo ko dala ia mea, na mea i aihue, aia i loko o ka lepo kahi i hunaia ai.” A pela aku, he lehulehu wale na ano.

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-inducing priest operated in auguries. The love-inducing priest was either a man or a woman who understood the power of love to infatuate one, and who could also break the spell of infatuation if the influence was meant for a man or a woman. He was, therefore, also called a “love-releasing priest.” The calling of this priest did not apply to the love of the father or the mother or the family, but referred to those who married, or lived in adultery. O kekahi keia o ka oihana kahuna e pili ana i na oihana ike, no ka mea, he mau hoailona ike ka kahuna hana aloha. O ke kahuna hana aloha, he kane a he wahine ia i ike i ka hana aloha, i mea e aloha mai ai kekahi, a he hiki no hoi i ua kahuna hana aloha la ke hoopau i kona aloha, ina ua hanaia ke kane a wahine paha no ke aloha. A nolaila, ua olelo ia ua kahuna la, “he kahuna kala aloha.” Aole no i pili ka oihana ike a keia kahuna, no ka hana ana i ke aloha o ka makuakane a me ka makuahine, a me ka ohana hoi, aka, ua pili no ka poe i hoao (mare) maoli, a me ka poe noho moekolohe.

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 love potions to be prepared. Sometimes it was practiced with an evil intent, and sometimes worthily. The deity dominating this calling would not comply if its ordinances were not observed. He akua no ko ka oihana kahuna hana aloha, a he mau laau no e hana ai. Aka, he oihana ino nae i kekahi manawa, a he oihana maikai no i kekahi manawa. Aole no e hooko ana ke akua o keia oihana ke malama ole i na kanawai o ke akua hana aloha.

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 living together became disagreeable, so that the wife moved to some other place and lived there a long time, a willful desertion perhaps on the part of the wife for some reason, and afterwards the husband learned that his wife had been won over by another man; on that account perhaps he went to bring her back, but she would not return at the time, or, if not so, perhaps the wife went to seek the husband’s return and through such effort came together, but not long afterwards left again and went with the man with whom she committed adultery in the first place. For this reason her own husband became worried in mind for the child-bearing [possibilities] by this distressing desertion. Then, in order to bring his wife back to cling to him as before, it was necessary for the husband to summon the love-inducing priest to exercise his power for her return. The love-inducing priest would then perform his services in accordance with the wishes of the deserted husband, whereby she was brought back and joined him as before. Ina paha e noho ana kekahi kanaka me kana wahine i kekahi manawa, he oluolu wale no ko laua noho ana, a mahope, pono ole paha ko laua noho ana; a hele aku paha ka wahine ma kahi e aku, a loihi ka noho ana, ua haalele maoli ia paha e ka wahine, no kekahi kumu. A mahope, lohe mai ke kane, ua lilo kana wahine me kekahi mea e aku paha, a no ia mea, kii aku paha kana kane hanaukama i ua wahine nei e hoi mai ka wahine. Aka, aole nae he hoi mai ma ia kii ana. A ina aole pela, ua kii aku no paha ua wahine nei, a ua kane nei paha, i ka wahine, a ma ia kii ana ua hoi mai no. Aka, aole nae i liuliu, haalele hou no, a hele aku paha me ke kane no ana i moekolohe ai mamua. A no ia mea, ua pono ole ka manao o ke kane hanaukama no ia haalele mau. Alaila i mea e hoi mai ai ka wahine a pili e like ma mamua, e pono i ke kane ke kii aku i ke kahuna hana aloha, e hana i mea e hoi mai ai. Na ke kahuna hana aloha no e hana e like me ka makemake o ka mea nana ka wahine haalele, alaila o ka hoi mai la no ia a pili e like me mamua.

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 was favorable, he would explain the omen according to his knowledge; or if unfavorable, in this manner: “We will not do anything with you because your wife will not return.” If favorable, others would say thus: “Your wife will return; tomorrow at night your wife will arrive at your house.” These were the words of the love-inducing priest after he had performed his ceremonies. A love-inducing priest had great influence in his calling. Though a person to be won back was over twenty miles away, or, it may be had gone to another island, through the power of the love-inducing priest he would return in a very short time. He hoailona no ka ke kahuna hana aloha. Aole no e hana wale ana ua kahuna nei, ke ole e ku i ka hoailona hiki ke hoi mai ka wahine a kane paha i haalele. Ina ua hoailona ua kahuna nei, a i ku i ka hoailona o ka hoi mai o ka wahine, alaila e hoakaka no ke kahuna hana aloha i ka hoailona i ku i kana ike, ina paha he pono, a ina paha he pono ole, penei: “Aole kaua e hana ia oe, no ka mea, aole e hoi mai ana ko wahine.” A penei hoi kekahi e olelo ai, ina he pono: “E hoi mai ana ko wahine, apopo a po iho hiki mai ko wahine ma kou hale.” O ka olelo keia a ke kahuna hana aloha mahope iho o kana hana ana. He mea mana ke kahuna hana aloha ma kana oihana. Ina paha mawaho o na mile he iwakalua a oi aku paha ka mea i hana ia, a i ole ia, ua kaawale aku paha i ka mokupuni okoa, alaila, ma ka mana o ka ke kahuna hana aloha, ua manawa ole, ua hiki mai.

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 the priest performing according to the dictation of the person ordering him. Some people would express their desire to the priest in these words: “Make my wife ill with sores.” If not this way then in some other way, thus: “Make my wife to leap down a precipice.” The priest performed only according to the words of the person so ordering. O na hana ino a ke kahuna hana aloha i olelo ia ma keia helu, oia no ka hana ana o ke kahuna mamuli o ka makemake o ka mea nana ke kauoha, a i olelo e hana. Penei e olelo ai kekahi poe i ke kahuna hana aloha: “E hana oe i kuu wahine a makaaha.” A ina aole pela, alaila ma kekahi ano e ae. Penei: “E hana oe i kuu wahine e lele i ka pali.” Mamuli wale no o ka mea nana ka hana e olelo ai, pela no e hana ai ke kahuna hana aloha, aia e like me ka makemake o ka mea nana ke kauoha.

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 deep infatuation that would bring the parties to live together again, when the love of the deserted wife or husband, it may be, arose it was either an intense love or else an idiotic infatuation. Consequently the person so enchanted had nothing else to think about, not even an affection for her paramour, all the love being placed upon the husband, or the child-bearing wife [as the case may be]. I ka hana ana a ke kahuna hana aloha i kekahi, ina ua hana ia no ke aloha kupouli, he mea e hoihoi ana a noho pu. Ka manawa e hiki aku ai ke aloha o ka mea i haalele ia e ka wahine, a e ke kane paha, alaila, e kupouli auanei ke aloha ke hiki mai, a he aloha naaupo loa paha. Alaila o ua mea la i hanaia, aole ana mea manao wale ae, aole he aloha i ke kane manuahi, hoi ae la ke aloha a pau loa i ke kane, a wahine i hanaukama.

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 love arose it came with a heat, with trembling, with a hate for all other things; the 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 mai ke aloha, he wela, he haalulu, he hoowahawaha i na mea e ae, aka o ka mea manao nui, o ka wahine, o ke kane, he kau na maka ma kahi hookahi. Pela iho la ke ano o ke aloha i hana ia.

49. OF THE ONEONEIHONUA (DEDICATION SERVICE). This is a certain ordinance of the priesthood relating to the high priest, to the government, the chiefs and the common people. Oneoneihonua was a prayer form of service. On the occasion of erecting a temple, and when near its dedication, the district chiefs were assembled together, with the nobles and the courtiers, who all occupied the forward part of a building prepared for the priesthood of the chiefs. The services then took place for the dedication of the temple. At this time the oneoneihonua priest arose, and with an invocation dedicated the temple before the assembly. This was a great honor to stand forth on the day of the dedication of the temple, or in sanctifying a temple. 49. NO KE ONEONEIHONUA. O keia kekahi ano o ka oihanakahuna e pili ana i na kahuna nui, e pili ana i ke aupuni, na ’lii a me na makaainana, he pule nae ke ano o ke oneoneihonua. I ka manawa e kukulu ia ai ka heiau, a kokoke i ka hoolaa ana, alaila, e hoakoakoa ia na ’lii aimoku, a me na kaukaualii, a me na aialo o ke alo alii a pau, e hele no lakou a pau i mua he hale i hoomakaukau ia no ka oihanakahuna o na ’lii. I kela manawa e hoomana ai ke anaina no ka hoolaa ana i ka heiau, ia manawa e ku mai ke kahuna oneoneihonua, ma ka pule, i hoolaa ia ai ka heiau, i mua o ke anaina. O keia ka oihana nui e ku i mua o ka la e hoolaa ia ai ka heiau, a e kapu heiau ai paha.

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; auguries which exposed the mischievous actions of a husband or wife, or some one in the home. For example: The parting of a hook. Supposing that a person was going out fishing with the hope of making a good catch, if the hook parted once and again and so continued, the fisherman would murmur, “Those at home have transgressed.” Thus the fisherman grumbled because he knew that the reason the hook parted was the transgression of those at home, whether the wife or others. Therefore the parting of the hook was an omen of the fishermen, relating to the order of priesthood. He mau hoailona ike no ka ka poe lawaia e pili ana i ka oihanakahuna, he hoailona ano nui no, he hoailona hiki ke hoike mai i ke kalohe ana o ke kane a wahine paha, a i ole, o ko ka hale paha. Eia. Ka moku ana o ka makau. Ina e holo ana kekahi i ka lawaia, a me ka manao e loaa ka ia; a ina ua moku ka makau; a moku hou ka makau, a pela mau aku, alaila e olelo auanei ka lawaia, “Ua hewa aku nei ka noho hale.” Pela e olelo mai ai ka mea lawaia, no ka mea, ua maopopo iho la i ka mea lawaia ke kumu i moku ai ka makau, “O ka hewa ana o ka poe e noho ana i ka hale, ina o ka wahine, a ina he poe e ae.” Nolaila o ka moku ana o ka makau, ka hoailona ike no ia a ka poe lawaia, e pili ana i ka oihanakahuna.

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 not to do any act which would interfere with the fishing trip. He cautioned them in this wise: He mea mau i ka poe nana ka oihana lawaia, he mau kanawai mau ko lakou. Mamua o ko ke kanaka hele ana i ka lawaia, e papa mua oia i ka poe ma ka hale, aole e hana i kekahi mau mea e keakea ai i ka hele ana i ka lawaia. Penei e olelo ai ka lawaia:

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 were forbidden. 4. Ua kapu ka ninau ana o kekahi i ka manawa aia ka lawaia i ka moana, me ke ninau ana “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 of these things was violated by those at home while one was out fishing his labor was in vain; by observing the sanctity of the house of those going out fishing success would result. 6. Ua kapu ke kuko ana i ka manawa aia ka lawaia i ka moana. O keia mau mea a pau, ina e hana ia kekahi o keia mau mea e ko ka hale poe, i ka manawa aia kekahi i ka lawaia, alaila ua poho wale kona luhi; aia no a malama ia ka maluhia o ka hale o ka poe e holo ana i ka lawaia, alaila pono.

The breaking of a hook was a recognized indication to the husband that his wife committed adultery. The same would apply to all the inmates of the house. In view of these interdictions some people strictly observed them when a person went out fishing. O ka moku ana o ka makau he kumu maopopo no ia i ke kane, ua moekolohe kana wahine me kekahi mea e aku. Pela no i na mea a pau e noho ana i ka hale. A mamuli o keia mau mea kapu, ua malama loa kekahi poe i keia mau mea ke hele kekahi i ka lawaia.

GODS OF THE FISHERMEN. NA AKUA O KA POE LAWAIA.

Fishermen had gods just the same as other callings; none followed the occupation of fishing without a deity. He mau akua no ko ka poe lawaia, e like me na oihana e ae, aole no e malama ana kekahi poe i ka oihana lawaia me ke akua ole.

CUSTOMS OF THE FISHERMEN. KE ANO O KA HANA A KA POE LAWAIA.

O ke ano o ka hana ana a ka poe lawaia, he poe malama no lakou i na hana o ka oihanakahuna. Ina paha he upena hou ka kekahi lawaia, e pono ke lawe mai i ka mohai o ka oihanakahuna, e hana ia mamua o ka lawaia ana o ka upena hou, i pule ia ai mamuli o ka inoa o na akua lawaia. Penei hoi e hana ai: E lawe ia ka puaa ma kahi e kokoke aku ana i kahi e lawaia ai; a e kalua kekahi poe i ka puaa, a e hele kekahi poe i ka lawaia, a o ka ia a mau ia paha i hei mua i ka upena, oia na ia e kalua puia me ka puaa, ua kapa ia ia, he upena kahukahu.

When the pig was cooked all those who arrived at the place of fishing assembled together. The owner of the net then took a small portion of the spleen, and of the snout, and of the tail of the pig, and took also the nose of the first fish caught in the net, putting all these little things together and placing them in a piece of potato, or kalo. Thereupon the owner of the net first prayed to the god of fishing according to the ordinances of the priesthood; after prayer the real owner of the net would be the first to eat the things set apart according to the custom of such service, and together with the others would partake of the things prepared, after the services of the sacrifice according to the rites of the order of priesthood were performed. Aia a moa ka puaa, alaila, e akoakoa like ka poe i hiki ma kahi i lawaia ai. Ia manawa e lawe ae ka mea nana ka upena i kahi hapa iki o ke akeniau o ka puaa, a me kekahi wahi hapa o ka ihu o ka puaa, a me ka hapa o ka huelo, alaila e lawe mai i ka nuku o ka ia i hei mua ai i ka upena, alaila e huipu ia mau mea liilii a pau i loko o kekahi apana uwala a kalo paha. Alaila, e pule mua ka mea nana ka upena i ke akua o ka oihana lawaia, mamuli o ka hana o ka oihanakahuna, a pau ka pule ana, alaila o ka mea ponoi nana ka upena ke ai mamua i na mea i hookaawale mua ia no ka oihanakahuna, alaila e ai pu me na mea e ae mahope iho o ka pau ana o ka hana i ka mohai no ka oihanakahuna.

This service was observed in all kinds of fishing. If a new line was to be used, the same service performed for the net was also given it. No net or line was used without first making an offering according to the rites of the order of priesthood. Pela no e hana ai na mea ano lawaia a pau. Ina he aho hou, e like me ka oihana no ka upena hou, pela no e hana ai. Aole e pono e hana wale ia kekahi upena a aho paha ke ole e lawe mua i ka mohai no ka oihanakahuna.

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 fisherman had obtained an old net from another person, perhaps obtained by said fisherman through purchase, or made a present of; or perhaps said fisherman had a net which was desired to be changed into a flying-fish net, it was therefore classed as a new net, for which the sacrificial offerings of the order of priesthood must be carried out in the same manner as of a new net. O kekahi ano o ka hana ana a ka poe lawaia no na upena. Ina he upena kahiko ka kekahi lawaia na kekahi mea e mai, ua loaa paha ia lawaia ma ke kuai ana, a haawi wale ia mai paha, a na ua lawaia nei paha kekahi upena, a manaoia e hana i hano malolo (upena malolo). Alaila, he upena hou no ia, a e pono e lawe i ka mohai o ka oihana kahuna e like me ka hana ana o ka upena hou.

51. THE OCCUPATION OF FARMERS. 51. NO KA OIHANA A KA POE MAHIAI.

He akua no ko ka oihana mahiai. Aole e hiki i kekahi poe ke mahiai me ka malama ole i ke akua mahiai o ka oihanakahuna, no ka mea, i waena o ka poe malama i ke akua no ka mahiai, he mea mau no ka pule ana i na akua mahiai, i mea e ulu nui ai ka oihana mahiai.

AUGURIES IN AGRICULTURE. NA OIHANA IKE O KA MAHIAI.

The occupation of agriculture had its auguries. No farmer would plant his seed unless he observed the auguries of agriculture according to the order of priesthood. A farmer could not even plant his seed unless he did so in the days suitable for planting. Should a person plant his seed in days known to be unfavorable, the more experienced farmers would predict failure through their observance of the rites of the order of priesthood. He mau oihana ike no ka oihana mahiai. Aole e kanu wale ana kekahi mahiai i kana mea kanu, ke ole oia e malama i ka oihana ike o ka mahiai e pili ana i ka oihanakahuna. Aole no e hiki i kekahi mahiai ke kanu wale i kana mau mea kanu ke kupono ole i na la maikai i ke kanu. Ina i kanu wale kekahi i kana mau mea kanu i loko o na la i olelo ia he maikai ole, alaila, e hooiloilo auanei ka poe maa i ka mahiai ana, mamuli o ka oihanakahuna.

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 properly examining the condition of the leaves that would be productive. For example: In plucking the potato sprigs that would bear fruit, the thriving condition of the leaves must be seen to. If they were observed to be of a fine soft growth, or perhaps somewhat light colored, those sprigs were selected as being adapted to planting. The planter would then declare, “Those sprigs will not fail of yielding potatoes.” But though the leaves were good and the day unfavorable for planting, they would not bear fruit; nothing but the roots would be seen. Aia i loko o ka mahi ana i ka uwala kekahi mau hoailona e pono ai ke kanu i ka uwala, no ka mea, aole no e hiki i kekahi ke lawe mai i kela lau uwala keia lau uwala e kanu me ka nana pono ole i ke ano o ka lau uwala e hua ai. Penei: I ka hoomaka ana e ako mai i na lau uwala e hua ai, e nana mua i ke ano maikai. Ina ua ike ia ka lau uwala ua nahenahe maikai ka ulu ana, a ua ano aiai paha ke kino ako mai ia mau lau, ua kupono ia mau lau uwala i ke kanu aku. Alaila e olelo auanei ka mahiai, “Aole e ole ka hua o keia mau lau uwala.” Aka, ina i maikai ka lau, e inoino ka la e kanu ai alaila, aole no e hua ana ia uwala; o ke aa wale no ka mea e ike ia.

ANOTHER METHOD OF SELECTING SPRIGS. KEKAHI ANO O KA LAU UWALA.

Another method of selecting the potato sprigs was similar to the aforementioned, but the farmer must be very careful in the plucking of the same, thus: On proceeding to select the potato leaves, let him first dig down the potato hills to ascertain if they were full of potatoes, if so, then with assurance he could pluck the sprigs from its vine. The farmer would say: “These leaves will not fail to be prolific when planted, because the hills are full of potatoes.” O kekahi ano o ka lau uwala e kii ai, ua like no kona kii ana me ka mea i hoakaka mua ia no kela mea mua. Aka, e pono no i ka mahiai ke makaala loa i kona ako ana i na lau. Penei: I ka hoomaka ana e hele e ako i ka lau uwala, e heluhelu mua iho oia i ka pue uwala, a ina he hua na pue uwala, alaila, e pono ke ako mai i na lau. Penei e olelo ai kekahi mahiai: “Aole e ole ka hua o keia lau ke kanu aku, no ka mea, he hua ka pue.”

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 had its own benefits, and another its favors; in the same manner were the twelve months of the year, they were not all favorable months for cultivation. The following were the favorable days for the planting of potatoes, melons and bananas: Ma na la apau o ka malama, aole e lilo i mau la maikai wale no no ke kanu uwala, no ka mea, he okoa ka maikai o kekahi la, a he okoa ka maikai o kekahi la; pela no na malama he umikumamalua o ka makahiki, aole i lilo na malama a pau o ka makahiki i mau la maikai wale no, no ka mahiai ana. Eia na la maikai no ke kanu uwala ana, a me ka ipu, a me ka maia.

Hilo.—That was the first day of the month according to Hawaiian calculation. That day was so named on account of the diminutive size of the moon, and mentioned as being slender in appearance, and because of that fact in the appearance of the moon it was called “Hilo.” It was a favorable day, and the potato, melon and banana seeds planted by the farmer on this day would bear well. O Hilo. Oia ka la mua o ka malama ma ko Hawaii helu ana. Ua kapaia ka inoa o ia la, mamuli o ka uuku o ka mahina. Ua oleloia, he mahina puahilohilo. O ka mahiai e kanu i ka uwala, ipu, maia ia la, alaila, he la maikai ia, he hua pono na mea kanu.

O Hoaka. O ka la elua ia o ka malama; ua kapaia ka inoa o ia la, no ka like ana o ka mahina ia po me ka hoaka o ka puka. E like me ka pio ana o ka hoaka o ka puka hale, pela i kapaia ai ka inoa o ia la Hoaka. O ka poe kanu i ka lakou mau mea kanu ia la, e hua nui ana no na mea kanu. Ua like no ka maikai o ia la me Hilo.

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 ko lakou mau inoa ma ka helu aha penei: O Kukahi, o Kulua, o Kukolu, o Kupau. Ua like no ka maikai o keia mau la me Hilo a me Hoaka. Ina e kanuia ka uwala, maia, ipu, ia mau la, alaila he maikai no ka hua ana.

O Huna. Ua kapaia keia la mamuli o ka mahina, no ka huna ana o na kihi o ka mahina, a lilo i ano poepoe. Nolaila ua kapaia ka inoa o ia la o Huna. He la maikai keia o ke kanu uwala ana; o ka lau uwala e kanu ia la, he nemonemo maikai ka uwala. Aka, ina e kaumaha loa ka lepo ma ka pue, alaila, he aa nui o loko o ka uwala, aka, ina e mama ka lepo maluna o ka pue, alaila aole e aa nui ka uwala.