Volume 6 / Part 1 — PREFACE. (continued 5)

O Akua. Ua kapaia ka inoa o keia la mamuli o na akua o ka poe mahiai, he la kela e kuloa ai i na mea ai i ulu mai a ka mahiai. Elua mea ma keia la, he la maikai a he la ino. Ina i kanu ia ka uwala i keia la, ina e hua mai, aole o kana mai a ka hua; a penei i olelo ia ai e ka poe mahiai: “Hoakua ka hua a ka uwala.” A ina he hua ole ko ka uwala, alaila penei e olelo ai ka mahiai: “Hoakua ka hua ole o ka’u mahinaai uwala.”

O Hoku. O ka piha pono ana ae ia o ka mahina i ka poepoe ana. Ua kapaia o Hoku.

Mahealani.—The name of this day was so called because the moon was full and appeared early. And on account of the fullness of the moon it was called Mahealani. On these two days, Hoku and Mahealani, the potatoes would be plentiful and of good large size. But if the leaves grew in abundance, the potatoes would be unwholesome; of a bitter or insipid taste.

O Mahealani. Ua kapaia ka inoa o keia la no ka malani ana o ka mahina, aole e liuliu puka koke mai. A no ka malani o ke mahina, ua kapaia aku o Mahealani. Iloko o keia mau la elua, o Hoku a me Mahealani, he mau la uwala keia, he maikai nunui ka uwala. Aka, ina e ulu nui ka ulu ana o na lau, alaila, inoino ka uwala, he awaawaa mukakaka.

O Kulu. Ua kapaia ka inoa o keia la, no ke kulu ana aku o ka mahina aole e liuliu loa puka mai; he la maikai no keia no ke kanu uwala, he loloa, he oihoiho nae, he aa nui ka mole.

O na Laau. Ekolu keia mau la, he mau la uwala keia, aka, aole nae he maikai o ka uwala, he aanui. A ina ma ke kakahiaka o keia mau la e kanu ai ka uwala, aole e hua koke hookahi makahiki me na malama keu, alaila hua.

O Muku. O ka la hope keia o ka malama. Ua kapaia ka inoa o keia la no ka ike ole ia ana o ka mahina i ka po. A nolaila ua kapa ia o Muku. He mau la maikai keia no ke kanu uwala, maia, ipu, e like ko lakou maikai, me Hilo, Hoaka a me na Ku eha.

53. OF DREAMS.49 53. NO KA MOE UHANE.

There are many things related to dreams; some are beneficial and some not. In a dream some things are revealed whereby a person may be advised of what he should do, and the accomplishment of every thing which he intended to perform. Dreams have certain auguries in relation to the order of priesthood. Those who had knowledge of the interpretation of dreams were among those who had a deep understanding of the auguries of dreams pertaining to life and death. He nui na mea e pili ana i ka moe uhane, he moe waiwai kekahi, a he moe waiwai ole kekahi; aia no i loko o ka moe uhane ana e hoikeia ai na mea e hiki ai i ke kanaka ke hana, a me na mea a pau e hookoia ana a ke kanaka e manao ai e hana. He mau oihana ike no ko ka moe uhane e pili ana i ka oihanakahuna. O ka poe ike i ka hoakaka ana o na ano o ka moe uhane, o keia kekahi o ka poe ike hohonu i na ouli o ka moe uhane e pili ana i ka make a me ke ola.

THE BENEFIT OF DREAMS. KA WAIWAI O KA MOE UHANE.

Supposing that one had a dream, a water dream, it was certainly a good sign. The water dream. If a person was afflicted with a severe ailment, an ailment which might be fatal, then before the medical priest operated on him, he (the priest) would assert: “Should you dream a water dream tonight, you will recover.” This was one of the customary auguries by dream in connection with the order of priesthood. Ina ua loaa i kekahi ka moe uhane, “he moe wai,” alaila he moe maikai ia ke ike ia moe uhane. Ka moe wai. Ina paha e waiho ana kekahi mea i ka mai nui, a he mai ua ike ia ka pilikia, alaila, mamua o ka hana ana a ke kahuna lapaau ia ia, e kauoha auanei ke kahuna, “Ina e loaa ka moe wai ia oe i keia po, alaila ola oe.” O keia kekahi o ka hoailona mau ma ka moe uhane e pili ana i ka oihanakahuna.

THE SEA DREAM. KA MOE KAI.

This was one of the worst dreams to be had in sleep. If a person had a sea dream before he was ill it foretold that the dreamer would be taken sick. Again. If a person dreamt of seeing another bathing in the sea, the dreamer would not be affected but the person seen in the dream as bathing would be taken ill. But the usual result of a sea dream was to indicate blotches or other skin eruptions. O keia kekahi o na moe ino loa ke loaa i loko o ka moe uhane. Ina e loaa ka moe kai i kekahi mamua o kona manawa mai ole, alaila e mai aku ana no ua kanaka la nana ka moe uhane. Eia kekahi. Ina paha ua ike ia aku kekahi e auau ana i ke kai, ma ka moe uhane e kekahi mea e aku, alaila o ka mea nana ka moe uhane ke pilikia ole, a o ka mea i ike ia ma ka moe uhane e auau ana i ke kai ke mai. Aka o ka mea mau i ka moe kai ke loaa ma ka moe uhane, he kakio ka mai, a he mai ano puupuu e ae.

GOING NAKED. NO KA HELE WALE AOLE KAPA.

This was one of the most inauspicious dreams as it concerned illness and death. Supposing that a person was seen by another in a dream going without apparel, then the priest would remark: “Misfortune will befall that man;” that is, the person seen in the dream going about without clothing. O keia kahi o na moe ino ke loaa ma ka moe uhane, he moe uhane keia e pili ana i ka mai a me ka make. Ina paha ua ike ia kekahi e hele wale ana, aole he kapa, ma ka moe uhane e kekahi mea e aku, alaila, e olelo auanei ke kahuna: “He pilikia aku ka hope oia kanaka,” o ke kanaka nae i ike ia e hele wale ana aole he kapa ma ka moe uhane.

OF THE TOOTH EXTRACTING DREAM. NO KA MOE UNUHI NIHO.

This was one of the most unfavorable dreams. If, in his sleep a person had a tooth extracting dream, it was a dream foretelling the death of one of his own blood. If the tooth extracted was from the left side, then one would die from among the wife’s relatives; but if the tooth was drawn from the right side, then death would correspondingly occur from among the relatives of the dreamer. If the teeth extracted were from the front, the eye-teeth for instance, upper or lower jaw, then the fulfillment of the dream would occur in the death of a near relative of the dreamer. This, however, did not occur to those who were unaccustomed to the interpretation of the dream, and who had no idea that the dream meant anything. O keia kekahi o na moe uhane ino loa. Ina paha ua loaa ka moe unuhi niho i kekahi ma ka moe uhane, alaila he moe uhane no ia e pili aku ana i ka make o kekahi o kona koko. Ina paha ma ka aoao hema ka niho i unuhiia, alaila, ma ka aoao o ka wahine ka mea e make ana; aka hoi i na ma ka aoao akau, ka niho i unuhiia, alaila ma ka aoao kupono iho no o ka mea nana ka moe e hooko ia ai ka make. A ina hoi ma ke alo ponoi na niho i unuhi ia, o na niho aiwaiu paha, ina maluna a malalo paha, alaila, maluna o ke koko ponoi no o ka mea nana ka moe uhane e hooko ia ai ka make. Aole nae e hiki wale ana ia mea i ka poe maa ole ke hoakaka ae i ke ano o ia moe uhane, aole no hoi e manao ana he hana ka ia moe uhane.

THE BURSTING [OF AN ABSCESS]. NO KA PAHU ANA.

The interpretation of this dream is similar to that of the tooth-extracting dream. If a person suffered a “burst” in a dream or a vision, if it happened right in front, then the priest of the order of priesthood said: “Your own relatives will die, those who are nearest to you.” If the burst occurred on the left side, then it concerned the wife and others who held relationship. On the other hand, if the bursting occurred on the right side, death would befall the husband or his relatives, in case a man had the dream or vision. And if a woman was the dreamer, death would befall her or her own relatives, if the abscess broke in front or on the right side. Ua like ke ano o keia moe uhane me ko ka moe unuhi niho. Ina paha ua loaa i kekahi kanaka he “pahu” ma ka moe uhane, a ma ka hihio paha. Ina ua pahu pono ae ma ke alo i loko o ka hihio a moe uhane paha, ma ka moe uhane ana, alaila e olelo auanei ke kahuna o ka oihanakahuna, “E make ana kou poe ponoi, ka poe no e pili ana ia oe.” Ina ma ka aoao hema ke pahu ana, alaila, ua pili no ma ka aoao o kana wahine, a me kekahi poe pili e ae. Aka hoi, ina ma ka aoao akau ke pahu ana, alaila, ua pili ka hookoia ana o ka make ma ka aoao o ke kane, ina he kane ka mea nana ka moe a me ka hihio. A ina he wahine, ka mea nana ka moe o ia ano, ua pili no ka make ma kona aoao ponoi ke pahu pono ma ke alo, a me ka aoao akau.

OF A HOUSE CONSUMED BY FIRE. KA MOE PAU O KA HALE I KE AHI.

This was one of the dreams which foretold of the events which would transpire the next day. If a dream of this character occurred to a person at night, of a house being consumed by fire, its interpretation would be as follows: A charge would come forth, perhaps an accusation liable to trial, and justly so; no good word had any reference for this dream. If a blaze was seen in a dream, but which (blaze) had not made any headway before it died out, then the charges would not be made public; they would be adjusted and settled within the home. But if in the dream the blaze was seen to spread and was not extinguished when the dreamer awoke, then the accusations would become public, or perhaps before a trial court. O kekahi keia o na moe uhane e hoike mai ana i na hana e hiki mai ana ma ke ao ana ae. Ina ua ike ia keia moe uhane e kekahi ma ka po, ina paha ua pau kekahi hale i ke ahi, alaila, eia ka hoakaka ana i ke ano o ia moe. He olelo e hiki mai ana mahope, ina he olelo no ka hewa e ku ai i ka hookolokolo ia, oia iho la, aole e pili ana ka olelo pono ma keia moe. Ina, ua ike ia ka moe ahi ma ka moe uhane ana, ua a ke ahi, aole nae i a loa, a ua pio koko no, alaila, aole e puka loa ka olelo i waho, i ka hale wale iho no ia olelo e hookolokolo ai a pau wale iho. Aka, ina ua ikeia ke ahi ma ka moe uhane, ua a loa paha, aole i pio iki a hiki i ka puoho ana o ka mea nana ka moe, alaila e puka loa ana ka olelo i ke akea a i ka aha hookolokolo paha.

ANOTHER INTERPRETATION OF A FIRE DREAM. KEKAHI ANO O KA MOE AHI.

Supposing that a blaze was seen by a person in a dream, and that the dreamer endeavored to quench the fire and perhaps extinguished it; then some words would come forth during the day, which, however, would not spread being only of small moment. If there was an encounter from the words which came forth during the day, then the person who extinguished the fire would be the one to suppress the quarrel during the day, if the words referred to an encounter. Ina paha ua loaa ka moe ahi i kekahi mea ma ka moe uhane paha, a ua ike ia ke ahi, a ina ua kinai iho ka mea nana i moe ua ahi la, a ua pio paha ma ia kinai ana. Alaila, he olelo ko ke ao, aole nae e puka, he wahi olelo uuku wale iho no. Ina he hakaka ka olelo i puka i ke ao ma ia manawa, alaila o ka mea no nana i kinai ke ahi, oia no ka mea nana i papa ka olelo i ke ao, ina he olelo no ka hakaka.

ANOTHER VERSION OF A FIRE DREAM. KEKAHI ANO E AE O KA MOE AHI.

Supposing that a dreamer saw that one side of the house was destroyed, then from the side destroyed by fire would the words of judgment come forth, or words of altercation or strife. If a person dreamed of a fire which spread all over the land, that fire did not have any relation to the blaze above described. But a fire seen in this manner had reference to the kingdom, if an epidemic prevailed, or it might mean war. If not of that character perhaps the overthrow of the government. The high priests of the king were the interpreters of this dream to the island rulers. Ina paha ua pau kekahi aoao o ka hale ma ka ike ana a ka mea nana i moe, alaila o ka aoao no i pau i ke ahi ma ka ike ana a ka mea nana i moe, malaila no ka olelo hookolokolo e puka ai, a i ole he olelo no ka hoopaapaa, a hakaka paha. A ina ua loaa ka moe ahi i kekahi ma ka moe uhane, a he ahi ua a ae a puni ka aina, alaila, aole i pili ia ahi me ke ahi i hoakaka ia maluna. Aka o kela ahi ina e ike ia pela, alaila, ua pili ia ahi i ke aupuni, ina he mai laha, a i ole he kaua paha. A ina aole ma ia ano, he auhulihia paha. Na na kahuna nui no o ke alii e hoakaka lea i ke ano o ia moe i na ’lii aimoku.

OF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER. Supposing that a light was seen moving from one division of land to another, or from one house to another, in a dream, an interpreter of dreams or a counselor of the great order of priesthood would say: “The ruling power of a certain chief will cease, and be given to another island chief. If not an island chief, then a division or a district chief will be removed.” However, if in the dream a light was plainly seen coming direct from a certain place and entered a dwelling, the house in which the light entered with the person holding it being plainly seen, then the interpreter of dreams, and the counselor of the great order of priesthood would say: “An overseership, or a division or island administratorship will cease, and the benefits given to the person who carried the lamp from another place.” If the person who carried the light and the owner of the house into which the light was taken were plainly seen, then the dream had reference to them. NO KE KUKUI A MAI KEKAHI AINA A I KEKAHI AINA. Ina paha, ua ike ia kekahi kukui e a ana mai kekahi aina mai a komo i kekahi aina, a i ole ia, mai kekahi hale mai paha a komo i kekahi hale, ma ka moe uhane nae ka ike ia ana, alaila, e olelo auanei ke kilokilo moe uhane, a kakaolelo paha o ka oihanakahuna nui, “E pau auanei ke alii aimoku ana o kekahi alii, a e lilo auanei i kekahi alii aimoku e aku. A ina aole he alii aimoku, alaila, he alii aiokana, a aiahupuaa paha ka mea e hoopauia ana.” Aka hoi, ina ua ike maopopo ia ke kukui ma ka moe uhane e hele pololei ana mai kahi e mai a komo i kahi hale, ua ike maopopo ia ka hale i komo ai ke kukui, a me ka mea nana i paa mai ke kukui, alaila e olelo auanei ke kilokilo moe uhane, a me ke kakaolelo o ka oihanakahuna nui, “E pau ana ka noho konohiki ana, a noho aiokana paha, a aimoku paha, a e lilo auanei ka pomaikai i ka mea nana i paa ke kukui mai kahi e mai.” Ina ua ike maopopo ia ka mea nana i paa mai ke kukui, a me ka mea nona ka hale a ke kukui i komo ai, alaila no laua ka hana ma ka moe uhane.

OF TWO LIGHTS. NO NA KUKUI ELUA.

Supposing [in a dream] that two lights were seen burning, going in opposite directions, each carried by an island chief, the dream meant that they were two opposing lights, one chief opposing another chief. And if the dreamer saw the two lights burning, and the light carried by one was extinguished, the high priest of the order of counselors would say: “War will follow, and the person whose light was extinguished will be vanquished. Victory will not be attained by him in wars.” Ina ua ike ia na kukui elua e a ana, e hele aku ana kekahi kukui, a e hele mai ana kekahi kukui, he mau alii aimoku nae na mea nana i paa na kukui ma ka moe uhane; o ke ano o ia moe uhane, he mau kukui paio laua, e paio ana kekahi alii me kekahi alii. A ina i nana aku ka mea nana ka moe uhane, ua a na kukui elua, a i pio ke kukui a kekahi, alaila e olelo auanei ke kahuna nui o ke kakaolelo, “He kaua ka hope, a o ka mea nana ke kukui i pio, oia no ke pio ana, aole e loaa he lanakila nona i loko o na hoouka kaua.”

54. OF A BOWEL DREAM. 54. NO KA MOE UHANE NAAU.

Supposing that a man or woman had a bowel dream, and that the intestines were drawn out and not returned to their usual form, the interpretation of the dream would be as follows: A man would leave his wife, or vice versa. If it did not so refer, the interpretation of the dream would be fulfilled in the death of either. The dream, however, did not particularly apply to any other person; it referred to the dreamer himself. Ina ua moe uhane kekahi kane, a wahine paha, a he moe uhane naau ka mea i loaa ma ka moe uhane ana, ina paha penei ke ano o ka unuhi ana i ka naau. Ina ua unuhi ia ka naau a pau i waho, aole nae i hoihoi hou ia mai ka naau e like me ka mea mau, alaila eia ka hoakaka ana i ke ano o ia moe. E haalele ana ke kane i ka wahine, a i ole ka wahine i ke kane paha. A ina aole i pili ma ia ano, alaila, e hooko ia ua moe uhane la ma ka make o kekahi, aole nae e pili keia moe ia hai, aka, e pili ana no i ka mea nana ka moe uhane.

OF A KITE FLYING DREAM. NO KA MOE UHANE HOOLELE LUPE.

This dream had reference to no one else but the dreamer, whether it related to property, or referred to something else that he was perhaps in need of. If the dreamer, in a dream flew a kite and drew in the line, piling it up before him, he would have great hopes the next day of receiving a large fortune. If gambling occupied his mind it would succeed. But if the dreamer flew a kite and while pulling in the line the kite broke away, then he would not be fortunate the next day. If he went out to gamble he would lose all, nothing remaining to him. O keia moe, aole ia e pili ana ina mea e ae, aka i ka mea ponoi nana ka moe, ina ua pili i ka waiwai, a ina ua pili i kekahi mea e ae, no ka nele paha. Ina ua hoolele ka mea nana ka moe uhane i ka lupe ma ka moe uhane ana, a ina ua hukihuki oia i ke aho a puu ma kona alo ponoi, alaila e manaolana nui auanei ka mea nana ka moe he pomaikai nui kona ma ke ao ana ae. Ina he piliwaiwai kana i manao ai, e ko no auanei. Aka hoi, ina e hoolele ua mea la nana ka moe uhane i ka lupe a hukihuki i ke aho, a i moku aku ka lupe, alaila aole e loaa ka pomaikai nona ma ke ao ana ae. Ina e hele i ka pili waiwai, e pau ana no i ke eo, aole e koe nona ka waiwai.

55. OF POI FERMENTING AND SPILLING OVER A CALABASH. 55. NO KA HU ANA O KA POI A HANINI MAWAHO O KA UMEKE.

This was one of the worst dreams in relation to altercations, or to other matters liable to trial. If a person dreamed of fermented poi, that it spilled outside of the calabash, then the interpreter of dreams would say: “A word will come in the morning; a word which will be widespread.” But, if the dreamer saw that the poi fermented without spilling outside of the calabash before he awoke, then the interpreter of dreams would say: “A word will come in the morning, which, however, will not go forth at large.” But if fermenting poi was seen in the calabash, and that the calabash broke as the dreamer saw it, then the interpreter of dreams would say: “This is a bad dream. If word comes and it relates to transgression, then it will not be without misfortune.” O keia kekahi o na moe uhane ino e pili ana i ka hakaka, a i ole i kekahi olelo e ae paha e pili ana i ka hookolokolo. Ina paha ua loaa i kekahi ka moe hu poi, ma ka moe uhane ana, a ua hanini paha ka poi i waho o ka umeke, alaila, e olelo auanei ke kilokilo moe uhane: “He olelo ke hiki mai ana ma ke ao ae, olelo e puka loa ana i ke akea.” Aka hoi, ina i ike ka mea nana ka moe uhane, ua hu ae ka poi aole i hanini mawaho o ka umeke, a puoho wale ka mea nana ka moe, alaila, e olelo auanei ke kilokilo moe uhane, “He olelo ke puka mai ana ma ke ao ae, aole nae e puka ana i waho o ke akea ia olelo.” Aka hoi, ina ua ike ia he poi hu, i ka umeke, a naha pu paha me ka umeke ma ka ike ana a ka mea nana ka moe, alaila e olelo auanei ke kilokilo moe uhane, “He moe ino keia. Ina e puka mai he olelo no ka hewa, alaila aole e nele ka pilikia.”

56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD. 56. KEKAHI MAU OIHANA IKE E PILI ANA I KA OIHANA KAHUNA.

There were various auguries recognized among this people relating to the order of priesthood and which were not mentioned in the former numbers. There were other auguries also which concerned everyone, those of the order of priesthood as well as others. But it was through the order of priesthood that these auguries became known to all the people. He nui na hoailona ike a keia lahui e pili ana i ka oihanakahuna i olelo ole ia ma na helu mua. A he hoailona e ae no kekahi e pili ana i na mea a pau, ua pili i ka poe o ka oihanakahuna, a ua pili i na mea e ae. Aka, no loko mai nae o ka poe malama i ka oihanakahuna i puka mai ai keia oihana ike i na mea e ae.

OF SMALL SPIDERS (KUUKUU). O KE KUUKUU.

This was one of the recognized omens and a lasting one. This kuukuu is a spider which pays out its web from within itself. Suppose that a man was resting sometime, and a spider was seen to drop right before him then the meaning of such spider was that a benefit will come forth, or else a stranger will arrive. But if the spider was seen to drop on the right, or left side, or had dropped behind, then it was a spider of no benefit. O keia kekahi o na hoailona maa, a he hoailona mau no hoi. O ke kuukuu. He nananana no ia e hookuukuu ana i ka punawelewele i loko ona. Ina paha e noho ana kekahi kanaka i kekahi manawa, a ina e ike ia kekahi kuukuu e haule pono iho ana ma ke alo, alaila, o ke ano o ia kuukuu, “He waiwai e puka mai ana mahope, a i ole he malihini paha e hiki mai ana.” Aka, ina ua ike ia aku, he kuukuu e hookuukuu ana ma ka aoao akau a hema paha, a i ole ua haule ia kuukuu ma ke kua, alaila he kuukuu waiwai ole ia.

57. TWITCHING OF THE EYES. 57. NO KA HULAHULA O KA MAKA.

The twitching of the eyes was a sign which pertained to the order of priesthood. If the twitching of the eyes happened to a person then it was something that foretold the arrival of a stranger, or mourning for some dead person. Therefore the twitching of the eyes was followed by wailing, whether it be for the stranger, or for the deceased. If the twitching of the eyes continued for several days, perhaps ten or more, then ceased, its portent was about to be fulfilled; its consummation would surely follow. O ka hulahula o ka maka, he hoailona no ia, e pili ana i ka oihanakahuna. Ina paha ua hiki mai ka hulahula o ka maka i kekahi, alaila, he mea ia e hoike mai ana no ka malihini puka, a i ole no ka uwe aku i kekahi mea make paha. A nolaila, o ka hulahula o ka maka, he uwe ka mea e hookoia ana mahope mai, ina no ka uwe i ka malihini, a i ka mea make paha. Ina e hoomau ana ka hulahula o ka maka i kekahi, a hala kekahi mau la, a anahulu a oi aku paha, a ina i hoomalolo iho, alaila o ka hooko ia koe. Alaila e hiki io mai ana no ka hooko ana.

RINGING IN THE EAR. KE KANI ANA O KA ULA O KA PEPEIAO.

Ringing in the ear was also a sign which pertained to the order of priesthood. If a ringing in the ear occurred to a person, he would know that he was being spoken ill of by some person. If the ringing was in the right ear the priest of the order of priesthood would say that a man was the person speaking ill. And if the ringing was in the left ear then the divining priest of the order of priesthood said that a woman was the one speaking ill. The ringing of the ear did not refer only to evil speaking. It had reference also to matters of a different nature. If sickness was to befall the person having ringing ears, that was to be expected. These were the only two ways which it had any application. O ke kani ana o ka ula o ka pepeiao, he hoailona no ia e pili ana i ka oihanakahuna. Ina i loaa ke kani o ka ula o ka pepeiao i kekahi kanaka, alaila, e maopopo auanei i ka mea nona ka ula e kani ana, e olelo ino ia ana oia e kekahi mea e ae. Ina hoi ma ka pepeiao akau ke kani ana o ka ula, alaila, e olelo auanei ke kahuna o ka oihanakahuna, he kane ka mea nana e olelo ino ana. A ina hoi ma ka pepeiao hema ke kani ana o ka ula, alaila, e olelo auanei ke kahuna kilokilo o ka oihanakahuna, he wahine ka mea nana e olelo ino ana. Aole nae i pili wale no ke kani o ka ula o ka pepeiao no ka olelo ino wale no, aka, ua pili no no kekahi ano e ae. Ina he mai e hiki mai ana maluna o ka mea nona ka ula oia iho la no. Alua wale no ano e pili ai ma keia ano.

BRISTLING UP OF THE HAIR OF THE HEAD. NO KA OKAKALA O KE POO.

It is a creeping sensation in the head as though made by lice. There were two appellations given to this sensation, “Bristling up of the head,” and “Swelling of the head.” If this sensation, the bristling up of the hair of the head, was felt by a person while he was simply idling away the time, with a feeling of contentment, there being no cause for dissatisfaction, the sensation coming on suddenly, then the person thus affected knew that he was being spoken ill of. This had the same divination as the ringing in the ears. This sign did not, however, refer to this condition only, but had reference also to other matters. For instance: Supposing that sometime remembrances came to a man through fear, of the sudden death of a person; if the recollection of the dead person became very great, then the bristling of the hair of the head would surely happen to that man. Fear was the cause. Oia no ka naholo ana o ke poo me he uku la. Elua no inoa ma keia mea, o ka “okakala o ke poo,” a me “malama o ke poo.” Ina ua loaa keia mea o ke okakala o ke poo i kekahi mea, ina e noho wale ana ke kanaka me ka manao maikai wale no, aole he kumu e ino ai, a hiki honua mai ka okakala o ke poo, alaila e maopopo auanei ka mea nona ke okakala, e olelo ino ia ana oia. Ua like no keia ano me ke kani ana o ka ula o ka pepeiao. Aole nae e pili wale keia hoailona o keia ano wale no, ua pili no ma kekahi ano e ae. Penei: Ina paha, ua hiki mai ka hoomanao ana i kekahi manawa no ke kupapau make koke, a he ano makau paha, alaila, ina ua nui loa ke kuko i hiki mai no ua kupapau make la, alaila e hiki io mai no ka okakala o ke poo ia ia. O ka makau nae ke kumu.

58. THROBBING OF THE FEET. 58. NO KE KONI O NA WAWAE.

Throbbing of the feet is a pulsating on the under or upper side of the feet as though of something moving. If the throbbing of the feet happened to a person at sometime it was an indication of removal to another location at an unexpected time for removal, therefore when the throbbing occurred a reality of the removal was apparent. However, if the portent of the throbbing of the feet was not in this case consummated, then it would be realized in the arrival of a stranger. Therefore this sign had reference to two instances only, the removal to another location and the arrival of a stranger. O ke koni o ka wawae, he mea ia e koni ana malalo a maluna paha o na kapuai wawae, me he mea la e oni ana. Ina i puka mai ke koni ana o ka kapuai wawae i kekahi kanaka i kekahi manawa, alaila he hoailona ia no ka hele ana aku ma kahi e, i kahi manawa, ka manawa hoi i ike ole ia e hele ana, nolaila, ina i puka mai ke koni, alaila, e hoomaopopo ana no ka hele ana. A ina aole i hookoia ma keia ano kela koni ana o ka wawae, alaila e hookoia ma ka malihini puka mai, a nolaila, elua wale no mea e pili ai keia hoailona, o ka hele ma kahi e, a me ka malihini puka mai.

MOLES OF PERSONS. NO NA ILA O KE KANAKA.

There are in the moles of persons some signs pertaining to the order of priesthood, but some people did not agree upon the interpretation of these signs, some having different interpretations from others; but the high priests of the order of priesthood, and the counselor of the king knew the character of a person by the location of the mole, and would accordingly interpret the character of a person and all his acts. Aia i loko o na ila o ke kanaka kekahi hoailona ike e pili ana i ka oihanakahuna. Aole nae he like o ka manao o kekahi poe ma keia mau hoailona, ua kaawale ka hoailona a kekahi a ua kaawale ka hoailona a kekahi, aka o na kahuna nui o ka oihanakahuna, a me na kakaolelo o ke alii ka poe ike i na ouli o ke kanaka, e like me kahi i ku ai ka ila, pela no e hoakaka ai ke kahuna i ke ano o ia kanaka, a me kana mau hana a pau.

OF MOLES BETWEEN THE FEET AND THIGHS. MAI NA KAPUAI MAI A HIKI I NA KUMU UHA.

If the mole of a person was located on the feet, or on the calves of the legs, or on the thighs, the counselor would say that he would be a person moving about from place to place. But the counselor would explain more fully thus: Ina e ku ka ila o kekahi ma na kapuai, a i ole ia ma na oloolo wawae paha, a i ole ma na uha paha, alaila, e olelo auanei ke kakaolelo, he kanaka hele ia, ia wahi aku ia wahi aku, aole ia e mau ana me kona hanau. Aka, penei nae e hoakaka lea ai ke kakaolelo.

On the Feet.—If the mole of a person be located on the instep he was the laziest of all persons, who merely loitered around without any serious thought for work; he would not remain settled in one place. Ma na Kapuai.—Ina ma ka poli wawae ka ila o kekahi, oia ka oi o ke kanaka palaualelo, he hele wale iho no kana, aole he manao nui i ka hana, aole e kuonoono ana oia ma kahi hookahi.

On top of the Foot.—If the mole of a person was located on top of the foot, it indicated him to be a wandering, lazy man, but not so lazy as the man with the mole on the instep. Maluna o ke kapuai.—Ina e ku ka ila o kekahi maluna o ke kapuai, he kanaka hele no, he palaualelo, aole nae e like kona palaualelo me ko ke kanaka ma ka poli wawae ka ila.

Between the Feet and the Knees.—If a mole is located between the feet and the knees, it denotes an itinerant person, one not altogether given to wandering, but who would not remain in his birthplace. Mai na kapuai a na kuli.—Ina e ku ka ila mai ke kapuai a na kuli, he kanaka hele no, aole nae he lilo loa o ka manao i ka hele, aole nae oia e mau ma kona aina hanau.

Between the Knees and the Thighs.—If the mole of a person was located between the knees and the thighs it denoted a migratory person, who had, however, no great desire for roving but who would not settle down in his own place. He had, however, great desire for work. Mai ke kuli a ke kumu uha.—Ina e ku ka ila o kekahi ma ke kuli a hiki i ke kumu uha, he kanaka hele no, aole nae ona manao nui ma ka hele, aole nae e mau ana ma kona wahi. Aka, he kanaka manao nui i ka hana.

OF MOLES ON PRIVATES AND MONS VENERIS. NO KA ILA MA NA WAHI HUNA A ME KA PUUKOLE.

If the mole of a person was located on his privates it denoted him to have a great tendency to lasciviousness, as Keawe, a most notorious person in unlawful sexual intercourse. Ina ma kahi huna ka ila o kekahi, alaila, oia ka oi o ke kanaka manao nui i na hana a Keawe, he kanaka oi o ke kalohe ma na hana pili i ka moekolohe.

OF MOLES ON THE BACK. NO KA ILA MA KE KUA.

If the mole of a person be on the back it shows him to be a selfish man, one who had no great consideration for his relatives. If the person whose mole was thus located saw his relatives coming, he would immediately turn his back in the direction his relative was coming, while the face was turned the other way. Ina ma ke kua ka ila o kekahi, he kanaka aua, a he kanaka manao nui ole i kona mau makamaka. Ina e ike mai ka mea nona ka ila i kona makamaka e hele mai ana, alaila o ka haawi koke aku no ia i kona kua ma kahi a kona makamaka e hele mai ana, a o ke alo huli aku ma kahi e.

MOLE ON THE BACK OF THE NECK. NO KA ILA MA KA HONO.

If the mole of a person be on the back of the neck it indicated him to be the most powerful man in carrying loads on his shoulders, and who enjoyed lifting heavy weights. It had the same interpretation as the mole on the lower part of the neck where it meets the shoulders. Ina ma ka hono ka ila o kekahi, oia ke kanaka oi o ka ikaika i ke amo, a he kanaka manao nui no hoi i ka hapai i na mea kaumaha. Ua like pu ka hana a ia ila me ka hana a ka ila ma ka hokua ponoi.

MOLE ON THE NECK. NO KA ILA MA KA AI.

If the mole of a person be on the neck, especially on the throat, he was very fond of edibles, thereby attaining the reputation of a glutton, provided it was upon his “Adam’s apple”. Ina ma ka ai ka ila o kekahi, o na mea ai kana mea e ono ai, ua kapa ia, “he kanaka puni ai,” ke ku nae ka ila ma ke kaniai.

MOLE ON THE NOSE. NO KA ILA MA KA IHU.

If a mole was located on the nose the interpreter would say it is a kissing mole, because it is located at a place subject to kissing [or being kissed]. Ina e ku ka ila ma ka ihu, alaila e olelo auanei ka mea kilokilo o na ila, “he ila honi” no ka mea ua ku ma kahi o ka honi.

MOLE ON THE EYE. NO KA ILA MA KA MAKA.

If the mole of a person be on the eye, the interpreter of moles would say: “It is a contemptuous eye.” That man or woman would not fail to criticise the conduct of a person and all the acts that he did. Another interpretation of this mole was: “A lascivious and lustful eye,” on the husband or wife of another; also coveting the property of others, and things of like nature. Ina ma ka maka ka ila o kekahi kanaka, alaila, e olelo auanei ke kilokilo ila, “he maka loi.” Aole e nele ka loiloi o ia kane a wahine paha i ke ano o ke kanaka, a me na hana a pau a ke kanaka e hana ai. A o kekahi hana a ia ila, he ila anoi a makaleho wale aku i ke kane a wahine paha a kekahi; me ke kuko wale aku, ina he waiwai na hai, a me na mea like o ia ano.

MOLE ON THE FOREHEAD. NO KA ILA MA KA LAE.

It was said by wise counselors that if a mole was located on the forehead [of a person] he was an attentive and righteous man who would not shrink from a resolution that he would make. If he failed through a drawing back then his hopes also failed notwithstanding his great desires. Ua oleloia e ka poe akamai i ke kakaolelo, ina e ku ka ila ma ka lae, he kanaka hoolohe, he hoopono, aole oia e hoi hope ma kona manao ana e hooholo ai. A ina e haule oia i ka hoi hope, alaila o kona hoi hope iho la no ia o kona manao me ka nana ole i na mea ana e manao nui ai.

MOLE ON THE CROWN OF THE HEAD. NO KA ILA MA KA PIKO POO.

If the mole of a man was on the crown of his head, he was the most learned man in a calling, whether it be that of a counselor, or a diviner, learned in the edifying works of former times. Kings would be his associates, and he would be a favorite of the chiefs. He would be a person who would strictly observe the laws of the god of the order of priesthood. Ina ma ka piko poo ka ila o kekahi kanaka, alaila oia ke kanaka naauao loa ma na hana, ina he kakaolelo, a kilokilo paha, he akamai ma na hana naauao o ka wa kahiko, he mau alii aimoku kona mau hoa kuka, a he kanaka punahele i na ’lii, he kanaka malama pono i na kanawai o ke akua o ka oihana kahuna.

MOLE ON THE HANDS. NO KA ILA MA NA LIMA.

If the mole of a person be on the wrist-bone of the right or left arm it denoted him to be a powerful man in a fisticuff or an encounter, and in wrestling; one who would be victorious in all conflicts. Another attribute which this man would possess was his strength in playing the pahee (sliding) and in bowling. Ina e ku ka ila o kekahi ma ke kano o ka lima akau, a lima hema paha, he kanaka ikaika i ke kuikui a me ka mokomoko, a he ikaika i ke kulakulai, e lanakila no oia i na manawa hakaka a pau. O kekahi ano o ia kanaka, he kanaka ikaika i ka pahee, a me ka olohu (maika).

MOLE ON THE LIP. NO KA ILA MA KA LEHELEHE.

If the mole of a person was on the lip, that person would be fond of tattling, his usual occupation being that of a tale-bearer, and the confidences of private conversations with his friends would not be observed. It would not be long before he would divulge what they had resolved to do. And if a woman was the possessor of the mole she would excel in tale bearing. Ina ma ka lehelehe ka ila o kekahi kanaka, alaila, he kanaka puni kamailio, he holoholo olelo kana hana nui, aole e nalo na olelo huna ana i kuka malu ai me kona hoaloha, aole e liuliu e hai koke aku no oia i ka laua mea i hooholo ai e hana. A ina he wahine ka mea nona ka ila, o ka pakela aku ia o ke akamai i ka holoholo olelo.

MOLE IN THE PALM OF THE HAND. NO KA ILA MA KA PULIMA.

If the mole of a person was on the palm of the hand then the high priest of the order of priesthood would say: “He is a man who will take anything he desires, stealing without being seen; he is a man who will excel in mischief.” Ina ma ka pulima ka ila o kekahi mea, alaila e olelo auanei ke kahuna nui o ka oihana kahuna, “He kanaka lawelawe i kela me keia mea ana e manao ai, he kii aihue me ka ike ole ia. He oi o ke kanaka manao nui i ke kalohe.”

MOLE ON THE EYEBROWS. NO KA ILA MA NA KUE MAKA.

If the mole of a person was on either or both eyebrows, the counselor priest of the order of priesthood would say: “He is a very ill-natured man, and selfish also, seldom being amiable and kind, termed by character readers as ‘a bunch of bulrushes which could be smashed with a rock.’ If the man was eating and saw his friend coming, he would cast his eyes down on the ground. If his anger was aroused his mind was suddenly made up for a fight although he was not a man of strength.” Ina ma ke kue maka a mau kue maka paha ka ila, o kekahi mea, alaila e olelo auanei ke kahuna kakaolelo o ka oihana kahuna, “He oi o ke kanaka huhu, a he aua no hoi, kakaikahi kona manawa oluolu, a me ka lokomaikai; ua kapaia e ka poe ike i ka nanauli, he pu-makoloa ia kanaka, aole e naha i ka pohaku ke wawahi.” A ina e ai ana ua kanaka la, a ike i kona hoa e hele mai ana, i lalo wale no kona maka e kulou ai. A ina e hiki kona huhu, ua puni koke kona manao i ka hakaka, he kanaka ikaika ole nae.

59. OF FAVORABLE MONTHS FOR BIRTHS. 59. NO NA MALAMA MAIKAI O KA HANAU ANA.

Among the auguries that the character readers practiced, in the order of priesthood, the deportment and attributes of persons are known by the months, as the character readers knew all about a person and his doings by the month of his birth. As the auguries of the month of his birth, so would his character and deportment be, whether rich, or poor, or favored. Ma na oihana ike a ka poe nanauli e pili ana i ka oihanakahuna, aia kekahi mau hana a na kanaka, a me na ano ma na malama, he mea maopopo i ka poe nanauli ke ano o ke kanaka, a me kana mau hana i loko o kona malama hanau. E like me ka malama hanau, pela no kona ano a me kana hana, ina he waiwai, a ina he ilihune, a ina he punahele.

THE MONTH OF IKIIKI. KA MALAMA O IKIIKI.

Ina e hanau ke keiki i ka malama o Ikiiki, he kanaka makemake nui i ka mahiai. Aole ona makemake nui i ka lehulehu o ka hale, ina he poe e mai; o kona ohana iho no kana e manao nui ai.

THE MONTH OF KAAONA. KA MALAMA O KAAONA.

Ina no Kaaona ka hanau ana o ke keiki, ina he keiki kane, he kanaka kulia i ka wahine, he kulia i kela hana keia hana. He mau alii aimoku kona mau hoa hele, a he kanaka punahele no i na ’lii. E like me ka malama, pela no ka hana a ke kanaka; ua kapaia ia kanaka, “He laau ona o Makalei.” (Oia ka laau ona ia e ka ia.)

THE MONTH OF HINAIAELEELE. KA MALAMA O HINAIAELEELE.

Ina no Hinaiaeleele ke keiki e hanau, “he kanaka molowa, he makemake nui i ka lealea, he kanaka naaupo. E like me ke ano eleele o ka malama, pela ka poele o na hana a pau a ia kanaka.”

THE MAHOE-MUA AND MAHOE-HOPE. KA MAHOE-MUA A ME KA MAHOE-HOPE.

Ina no ka Mahoe-mua a me ka Mahoe-hope ka hanau ana o kekahi keiki, he kanaka manao nui i ke kalohe i kekahi manawa, a i kekahi manawa, he kanaka noho malie. He kanaka manao nui i ka mahiai a me ka lawaia. Ina o ke kalohe ka hoomaka ana a ua kanaka nei, alaila, o ke kalohe wale no kana mau hana. A ina o ka noho malie ka hana mua, a ina he kalohe ka hana hope, alaila o ke kalohe wale no a make, aole e huli hou kona manao i kana hana mua.

THE MONTH OF IKUWA. KA MALAMA O IKUWA.

Ina e hanau kekahi keiki i ka malama o Ikuwa, he keiki leo nui, he kanaka makemake nui ia nae e na ’lii i luna kala. E like me ke kui ana o ka hekili i loko o Ikuwa, pela i manao ia ai e na kakaolelo o ka oihanakahuna.

THE MONTHS OF WELEHU AND MAKALII. KA MALAMA O WELEHU A ME KA MALAMA O MAKALII.

Ina no Welehu a me Makalii ka hanau ana o kekahi keiki, he mau malama maikai ia, he kanaka keiki nui, a wahine paha. Ina ua hoao ke kane a me ka wahine, a ua like ko laua malama hanau, alaila na laua na ohana nui, ua kapaia, “he naho manini, a he uhukai.”

THE MONTH OF KAELO. KA MALAMA O KAELO.

Ina ua hanau kekahi keiki i ka malama o Kaelo, a kaikamahine paha, he kanaka aloha nui i kana wahine a me kona ohana, a ina he wahine oia no. A he kanaka aloha no hoi i kana mea e manao aku ai, he kanaka lokomaikai a wahine lokomaikai paha, he kanaka makamaka nui.

THE MONTH OF KAULUA. KA MALAMA O KAULUA.

Ina e hanau kekahi i ka malama o Kaulua, “he kanaka alii, he alii aimoku, he kanaka ikaika i ke kaua, a e lanakila no oia i na manawa a pau. He kanaka koa loa, he alii huhu, a kanaka huhu paha.” E like me ke ano o ka malama, pela no ke keiki hanau ia malama, no ka mea, o kela malama, ia malama e poi ai ke kai ma ka moana, “Ua kapaia, na akuku nalu o Kaulua.”

THE MONTH OF NANA. KA MALAMA O NANA.

Ina no ka malama o Nana ka hanau ana o kekahi, alaila, he manaolana mau oia ma na mea a pau ana e manao ai, he manaolana i ka mahiai, lawaia, kela hana keia hana a pau ana e noonoo ai, ina he pono, ina he hewa.

THE MONTH OF WELO. KA MALAMA O WELO.

Ina e hanau kekahi i ka malama o Welo, he kanaka akamai i ke kilokilo a me ke kakaolelo. He kanaka kuauhau, a kuauhau pu me kana mau keiki ke hanau aku. He hanauna kuauhau ka ia kanaka a mau aku.

60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD. 60. KEKAHI MAU ANO HOU AE O KA MALAMA MAMULI O KA IKE OIHANAKAHUNA.

Mention has been made in former numbers in relation to agriculture regarding favorable days for planting, but no mention was made of the favorable months. Divination of days was different from that of months. The works of the farmers were named after the months; according to the names of the months so would be the result of the work. Ua hoikeia ma kekahi mau helu e pili ana i ka mahiai, no na la maikai o ke kanu ana, aka aole i hoikeia na malama maikai. He okoa no ke kilokilo ana o na la, a he okoa no ko ka malama. Ua kapaia na hana a ka poe mahiai mamuli o na inoa o na malama; e like me na inoa o ka malama, pela no na hana e hiki mai ana.

THE MONTH OF IKIIKI. KA MALAMA O IKIIKI.

Before the approach of the month of Ikiiki, the farmer prepared to work his field and set out his plants; after his plants had matured, then the farmer was ready to eat the produce which he had cultivated in the month of Ikiiki; and this was what the farmer said: “In the month of Ikiiki the first fruits of my plants will be gathered.” But if the yield in the field changed, famine would be the result. This month had only two interpretations, “weariness from food,” or “hard pressed by famine.” Therefore this month was favorable to the farmers, but distressing to certain others. The words of the farmers, applied, however, to dry land; they did not refer to wet lands. Mamua o ka malama o Ikiiki, ua makaukau ke kanaka mahiai e hana i kana mahinaai, a me kana mau mea kanu; a mahope iho o ka ulu pono ana o kana mau mea kanu, alaila, ua makaukau ka mahiai e ai i kana hua i mahiai ai ma ka malama o Ikiiki, a penei e olelo ai ka mahiai: “A ka malama o Ikiiki, hahai ka hua mua o ka’u mau mea kanu,” aka hoi i ano e mai ka hua o ka mahinaai, alaila o ka wi ka hope. Elua wale no ano o ia malama, “he ikiiki i ka ai,” a “he ikiiki i ka wi.” Nolaila ua maikai ia malama i ka poe mahiai, a ua ino ia malama i kekahi poe. Ma na aina kula nae e pili ai ka olelo a ka poe mahiai, aole e pili ma na aina waikahe.

THE MONTH OF KAELO. KA MALAMA O KAELO.

This was the favorable month for the plover snarer’s ambitions, as it was the season in which the plover fattens. Hence the saying by the counselors of the order of priesthood: “Kaelo is the month when the plover are plump.” He malama maikai ia a ka poe kapio kolea e manao nui ai; oia ka manawa momona o ke kolea. A nolaila, ua oleloia e ka poe kakaolelo o ka oihanakahuna, “O Kaelo ka malama e kapule ai ke kolea.”

THE MONTH OF NANA. KA MALAMA O NANA.

Prior to the month of Nana the fishermen prepared the flying-fish seine, because the fish diviners foretold that: “In the month of Nana the flying-fish are fat.” The fish diviners, when the fishing months came, could foretell the time of performing the works of their vocation which were soon fulfilled according to their words. Mamua o ka malama o Nana, e hoomaukau ai ka poe lawaia i ka upena malolo, no ka mea, ua ike ia e ka poe kilokilo lawaia, “O Nana ka malama, hoonanana ka malolo.” O ka mea kilokilo lawaia ke hiki i ko lakou malama lawaia, he hiki ia lakou ke olelo e mamua o ka manawa e hana ai i ka lakou oihana, a e hookoia no auanei e like me ka lakou olelo ana.

61. AUGURIES OF THE CANOE-HEWING PRIESTS. 61. KA OIHANA IKE A KA POE KAHUNA KALAIWAA.

The canoe-hewing priest was a notable personage. He was a capable man in his calling; he also had an augury in keeping with his profession of canoe hewing. He could not commence to perform the duties of his calling unless he supported the ordinances of his profession according to his gods; only by having a favorable night during sleep could he go and perform the duties of his vocation; but if his dream had reference to death, then he could not go up to hew canoes. If he persisted then the result would be fatal. He kanaka kaulana ke kahuna kalaiwaa. He kanaka akamai no ma kana oihana kalaiwaa; a he hoailona ike no kana, me ka malama no i kana oihana kalaiwaa. Aole no e hiki i ua kahuna kalaiwaa la ke hoomaka e hana ma kana oihana kahuna, ke ole oia e malama i na kanawai o kana oihana mamuli o kona akua; aia wale no a maikai ka po o ka moe ana, alaila pono ke hele e hoomaka ma kana oihana; aka, ina ua pili ka moe uhane i ka make, alaila, aole e hiki ke pii i kuawaa. Ina hoopaa aku, alaila o ka make ka hope.

BEGINNING OF CANOE HEWING. NO KA HOOMAKA ANA E KALAIWAA.

A canoe-hewing priest should first instruct a person who desired to learn canoe hewing, also teaching him other things which were edifying, by acknowledging the deity, and instructing him also in the auguries relating to the vocation of canoe hewing. E ao mua no ke kahuna kalaiwaa i ke kanaka e makemake ana e ao i ke kalaiwaa, me ke ao pu aku i na oihana e ike ai, mamuli o ka malama ana i ke akua; a me ke ao pu aku no i na hoailona ike e pili ana no ka oihana kalaiwaa.

LEARNING OF THE CANOE-HEWING PRIEST. KA IKE O KE KAHUNA KALAIWAA.

I ke kahuna kalaiwaa i manao ai e kii i ke koa i manao ai he waa, aia a hiki aku ke kahuna ma ke koa ana i manao ai i waa, alaila, e nana mua oia i luna o na lala o ua koa nei, aia a ike aku oia i ka lala kamahele, alaila, e oki oia ma ke kumu o ua koa nei ma ke kua o ke kumu laau, e ku ana i ke alo ma ka aoao e pili ana i ka lala kamahele.

OF THE TRAVELER’S BRANCH. NO KA LALA KAMAHELE.

This was the branch of the tree which the canoe hewers and timbers cutters took particular observation of because, on the side of that branch the tree would fall when cut, and that was why it was called by canoe-hewing priests “a traveler’s branch.” Oia ka lala o ka laau a ka poe oki waa, a oki laau paha e makaala ai, no ka mea o ua lala kamahele la, malaila no e hina aku ai ka laau ke okiia, a oia ka mea i olelo ia e na kahuna kalaiwaa, “he lala kamahele.”

MARKS OF A GOOD OR A DEFECTIVE CANOE. KA HOAILONA NO KA WAA MAIKAI A ME KA WAA INO.

When the koa tree intended for a canoe fell and the top was cut off, then the canoe-hewing priest watched for the coming of the elepaio bird, which augured its perfectness for a canoe, or its defect. When the elepaio bird darted down from the sky and landed on the trunk of the tree intended for a canoe, the canoe-hewing priest watched its conduct. Aia a hina ke koa i manaoia i waa, a moku ka welau; ia manawa e nana aku ai ke kahuna kalaiwaa i ka lele mai a ka manu elepaio, oia ka manu nana e hailona mai ka maikai o ka waa, a me ke ino. I ka manawa e lele mai ai ka manu elepaio mai ka lewa mai a kau ma ke kumu o ka laau i manaoia ai he waa, ia manawa e nana aku ai ke kahuna kalaiwaa i ke kuhikuhi a ka manu elepaio.

BEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE. KE KUHIKUHI ANA A KA ELEPAIO I KA HEWA O KA WAA.

If the bird darted down and perched on the trunk of the tree and then ran along the trunk to the other end, the canoe-hewing priest would remark: “The canoe is perfect.” The conduct of the bird in running direct from the base to the end was the sign which enabled the priest to pronounce it perfect. Where the bird traversed was the top opening of the canoe. Supposing that the opening of the canoe which the bird apparently intended was underneath, the bird would fly to a certain height, then circle over the tree, the priest would understand that it was urging the turning of the tree. But if the opening that the elepaio intended to be was on the side, it would fly in that direction. On the other hand, if the bird came and stood on the trunk of the tree intended for a canoe, if it continued to remain there for some time, the canoe-hewing priest knew that a defect was at that point. If the bird again ran from the trunk and stood in another place, then another defect was at that locality, and thus the bird would indicate all the defects in the canoe, whether it be rottenness, hollow-cored, or knotted. In this way the canoe-hewing priest was made aware of the defects of the [tree for a] canoe. Ina e lele mai ka manu a kau ma ke kumu o ka laau, a holo mai ka manu mai ke kumu a ka welau, alaila, e olelo auanei ke kahuna kalaiwaa, “Ua maikai ka waa.” O ka holo pololei ana o ka manu elepaio mai ke kumu a ka welau ka hoailona a ke kahuna kalaiwaa i olelo ai “he maikai.” O kahi a ka manu e holo ai, oia iho la no ka waha o ka waa. Ina paha, ua kaa ka waha a ka manu i manao ai malalo, alaila, e lele no ka manu a kau maluna, a lele poai a puni ka laau, alaila e maopopo auanei i ke kahuna kalaiwaa, e hoolale mai ana e hoohuli ka laau. Aka hoi ina ma ka aoao ka waha a ka elepaio i manao ai, alaila e lele no auanei ka manu ma ka aoao. Ina hoi i lele mai ka manu a kau ma ke kumu o ka laau i manaoia he waa, a i hoomau loa ka manu i ke kau malaila a liuliu iki, alaila, e manao auanei ke kahuna kalaiwaa, aia malaila ke ino, (kina) o ka waa. Alaila, holo hou mai ka manu mai ke kumu mai a kahi no e ku ai, aia hou no malaila ke kina, a pela aku ka manu e kuhikuhi ai i na kina a pau o ka waa, ina he puha ke kina o ka waa, ina he iho kaa, a he lala paha. Pela e ike ai ke kahuna kalaiwaa i ke kina o ka waa.

62. THE GOD OF THE CANOE-HEWING PRIEST. Kupulupulu was the god of the canoe-hewing priests, and Mokuhalii the canoe-hewing priest who attended the deity. They, Mokuhalii, a male deity, and Leaka, his wife, a female deity, were deities of the canoe hewers, and the canoe-hewing priests and their offspring descending from them. 62. KE AKUA O NA KAHUNA KALAIWAA. O Kupulupulu ke akua o ka poe kahuna kalaiwaa, a o Mokuhalii ke kahuna kalaiwaa, o ke kahuna ia nana i malama ke akua. He mau akua no laua no ka poe kalaiwaa, he akua kane o Mokuhalii a o Leaka kana wahine, he akua wahine ia, a o na kahuna kalaiwaa mahope mai o laua, no loko mai o laua a me ka laua mamo.

OF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST. NO KA AILOLO ANA O KE KAHUNA KALAIWAA.

Canoe-hewing priests performed an initiation service at the beginning of canoe-hewing, but the service did not relate to priests already established. When a person desired to learn canoe hewing he had to do as his instructor directed him. When his canoe was completed it was essential to purchase a pig and other necessaries, which should not be bought cheaply as in the case of other canoes. The requirements for the canoe of a new priest being purchased cheaply depended upon the acceptance of the offering service. In the service if the augury stood favorably, it would be apparent to the instructor that his pupil would prosper in the vocation of canoe hewing, but if the augury was inauspicious, then the instructor in canoe hewing would say that the pupil could not learn the calling. If the augury foretold death then that person would surely die if he persisted in canoe hewing; therefore it had better be left alone. He ailolo ko na kahuna kalaiwaa ma ka hoomaka ana e kalaiwaa, aole nae i pili ka ailolo no ka poe kahuna kahiko. Aia a manao kekahi e ao i ke kalaiwaa, alaila, e hana no oia mamuli o ke kauoha a kana kumu. Aia a paa kana waa i kapili ai, alaila, e pono e kuai aku i ka puaa, a me kekahi waiwai e ae, aole nae e kuai makepono ia e like me na waa e ae. He kuai makepono loa ko ka waa a ke kahuna hou, aia ka pono o ka ailolo. I ka ailolo ana, ina ua ku ka lolo i ka maikai, alaila e maopopo auanei i ke kumu kalaiwaa, e pono ana kana haumana ma ka lawelawe ana i ke kalaiwaa. Aka, ina ua ku ka hailona i ke ino, alaila, e olelo auanei ke kumu kalaiwaa, aole e hiki i kana haumana ke ao i ke kalaiwaa. Ina ua ku ka hailona i ka make, ma ka hoike ana a ka lolo, alaila e make ana no ia kanaka ke hoomau aku i ke kalai waa, nolaila o ka haalele loa no ka pono.

63. THE PROFESSION OF SPEAR HURLING. 63. NO KA OIHANA OO IHE.

Spear hurling was an exhilarating profession, and a warlike vocation also. Spear hurling was practiced for offensive and defensive fighting; it was not generally taught to the common people, but only to those at court; only a few of the common people understood fighting with spears. He oihana lealea ka oo ihe, he oihana kaua no. I hoomakaukauia ka oihana oo ihe no ke kaua aku, a kaua mai; aole nae e ao waleia ia mea ma na kanaka kuaaina, ma ke alo alii wale iho no ia, he kakaikahi wale no na kanaka kuaaina i ike i ke kaua oo ihe.

He oihana ike no ka ka poe oo ihe, he oihana akamai; he hiki i ke kanaka akamai ke ku i mua o na ihe e haule makawalu ana i mua ona, ina he iwakalua ihe e houia i ka mea hookahi, aole e lanakila ana ia mau ihe he lehulehu i mua o ka oo ihe akamai.

There were two principal things in spear hurling; dexterity in dodging, and skill in throwing, the spear. One who was dexterous in throwing the spear, however, could not make a success before one who was clever in dodging. If an expert dodger was seen [in action] then tremendous applause for him would be heard. Dexterity in throwing and agility in dodging should be incorporated in one person. Elua no mea ano nui i ka oo ihe ana, o ke akamai i ka alo, a o ke akamai i ka oo ihe. Aole nae e hiki i ka mea akamai i ka oo ihe ke lanakila i mua o ka mea akamai i ka alo ihe. Ina e ikeia ke kanaka akamai i ka alo ihe, alaila nona ka pihe nui ke loheia aku. O ke akamai i ka oo ihe, a me ke akamai i ka alo ihe, e pono no e huiia ia mau mea elua i ke kanaka hookahi.

64. AUGURIES IN SPEARSMANSHIP. 64. NA HOAILONA IKE O KA OO IHE.

Instructors in spearsmanship maintained certain auguries in relation to the order of priesthood. One would not instruct spearsmanship if an inauspicious augury foretold misfortune and adversities which might occur afterwards. One could not go to fight in a spear battle unless skilled; only by practice, if the augury was favorable, could a person go to battle. Otherwise it was improper to go. He mau hoailona ike no ka ka poe kumu oo ihe e pili ana i ka oihanakahuna. Aole no e ao wale ana kekahi i ka oo ihe ke ku i ka hailona ino e pili ana i ka poino a me ka pilikia mahope e hiki mai ana. Aole no e hiki ke hele i ke kaua oo ihe ke ailolo ole; aia no a ailolo, a maikai ka lolo ana, alaila, pono ke hele i ke kaua. Aka ke ino ka lolo ana, aole e pono ke hele.

AUGURY FOR INITIATION. KA HAILONA NO KA AILOLO ANA.

When one is learning spearsmanship efficiency must be certified to by the initiation ceremony. If a pig was to be the sacrifice, the spear instructor would examine it after being cooked and taken from the oven. If he was satisfied that the pig of the ceremony was appropriate he would say: “the ceremony is well.” I ke ao ana o kekahi i ka oo ihe alaila e pono ke hailona ma ka ailolo ana. Ina he puaa ka lolo, alaila, e nana ke kumu oo ihe i ka puaa mahope iho o ka moa ana mai ka imu ae. A ina ua ike ke kumu oo ihe o ka oihanakahuna, ua maikai ka puaa o ka lolo ana, alaila e olelo auanei ke kumu oo ihe, “Ua maikai ka lolo.”

AUSPICES OF THE INITIATION CEREMONY. NO KA MAIKAI O KA LOLO.

The perfectness of the graduation ceremony of the scholar in spearsmanship depended upon the uncracked condition of the roasted pig, and the completeness of all the work done from the initial lesson to the time of the ceremony. Then only was the service considered perfect. O ka maikai o ka ailolo ana o ka haumana oo ihe, o ka nakaka ole o ka puaa i kaluaia, o ka holokahi o ka hana ana, mai ka hoomaka ana e ao a hiki i ka lolo ana. Alaila, he lolo maikai ia.

AN IMPERFECT CEREMONY. KA LOLO INO.

If the instructor in spear hurling noticed that the roasted pig was defective, perhaps a crack on its back, then the back of the novitiate would be pierced by his opponent in battle. Wherever cracks appeared on the initiation pig there would the injuries be inflicted on the person of the scholar. According to the priest’s ordinances so would be the result. Ina ua ike ke kumu oo ihe ua ino ka puaa, he nakaka paha, ina paha ma ke kua o ka puaa lolo ka nakaka ana, alaila ma ke kua no o ka mea nona ka lolo e ku ai i ka ihe a kona hoa kaua. Ma kela wahi keia wahi o ka puaa lolo e nakaka ai, alaila, malaila no e loaa ai ka pilikia; e like me ke ano mau o ka oihanakahuna, pela no e hookoia ai.

65. OF THE PROFESSION OF BONE BREAKING. 65. NO KA OIHANA LUA.

Bone breaking was a profession of hostility; it was taught in preparation for the day of battle or other encounters; it was practiced to guard against the strength of an opponent intending to inflict an injury. But practicing bone breaking did not always bring victory to one having an excellent knowledge of the profession. If a person had great strength and was uninstructed in the profession of bone breaking, his great strength would not avail him against a feeble old man who was skilled in bone breaking. Of two experts in bone breaking who had the same instructions, if one had more strength than the other, the stronger would be victorious. He oihana kaua ka oihana lua; ua aoia ka oihana lua, no ka la kaua, a no ka la e hakaka ai; ua malamaia ka oihana lua, i mea e pale aku ai i ka ikaika o kekahi mai, me ka manao e hoeha mai. Aka, ma ka malama ana i ka oihana lua, aole ia he mea e lanakila ai i ka ike oi o ka mea e malama ana i ka oihana lua. Ina he ikaika nui ko kekahi kanaka, me kona ao ole i ka oihana lua, alaila, aole no e lanakila ana kona ikaika mamua o ka elemakule nawaliwali i ike i ka oihana lua. A ina he mau mea ike hohonu i ka lua, a ua like no na ai a laua i ao ai, a me na kaina ai a laua, aka, ina ua oi ka ikaika o kekahi i mua o kekahi, alaila, na ka mea ikaika no o laua ka make.

O ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao i ka lua, e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka malama pono loa i na kauoha a ke kumu. I ke ao ana o ke kumu i kana haumana, he umi no ahiahi, a awakea paha e ao ai, alaila, kalua ka puaa hoailona.

Ina ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana lua. Aka, ina ua ino ka puaa hailona, ua nakaka paha, alaila, e olelo auanei ke kumu lua, “aole e pono ke ao i ka oihana lua, nokamea, ma kahi o ka puaa e nakaka ai, malaila no e loaa ai ka pilikia.”

An incident of Kekuaokalani. During his instruction in the profession of bone breaking, and after the augury pig was roasted, the whole pig was faultless except for a chink on the leg. His instructor then said in accordance with the rites of the order of priesthood: “It will not be safe for you to go into engagements of war or of any other conflict, because you will receive an injury in the same place as the chink on your pig.” But Kekuaokalani did not pay attention to the words of his bone breaking instructor, and during the battle at Kuamoo, in Kona, Hawaii, he was hit by a bullet in the calf of the leg. E like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka manawa i kalua ai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a ma ka wawae o ka puaa ka nakaka. Ia manawa, olelo aku kana kumu, ma ke ano o ka oihanakahuna; “aole e pono ia oe (ia Kekuaokalani) ke hele i mua o na hoouka kaua, ina e hele oe i ke kaua, a i ole i kekahi aha hakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaa ai ka hakaka o ko puaa.” Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana kumu lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku iho la o Kekuaokalani i ka poka ma ka oloolo wawae.

THE DEITY OF THE BONE BREAKERS. KE AKUA O KA POE LUA.

Kuialua was the name of the deity of the bone breakers. Before entering the instruction house of the profession of bone breakers, the scholar must first offer reverence to the deity, Kuialua, at the same time making a noise by stamping the ground near the doorway of the house with his feet. After the scholar had first made a noise with his feet, then the instructor would respond in the same manner as the scholar had done. O Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo i ka hale o ka oihana lua, ia manawa e haawi aku ka haumana i ka hoomana ana i ke akua Kuialua, me ka hoohalulu ana i ke kapuai wawae ma ke keehi ana i ka honua ma ka puka o ka hale. Aia a halulu mua mai ke kapuai o ka haumana, alaila, e hoohalulu hope aku ke kumu o ka oihana lua e like me ka hoohalulu a ka haumana.

MANNER OF MAINTAINING THE BONE BREAKING DEITY. NO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA.

The manner of maintaining the deity of the profession of bone breaking was very strict; all that the instructor advised must be complied with. There were numerous sacred ordinances of the god of the profession of bone breaking; if any ordinance thereof was violated, judgment would be meted out by the deity, if it be the crippling of a leg, well and good; or if the punishment was of another form of deformity according to the wish of the god of bone breaking it would be the penalty. He nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke kumu lua e olelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o ke akua o ka oihana lua; ina i hai kekahi kanawai o ke akua o ka oihana lua, alaila, e hoopai ia no e ke akua, ina he oopa no ka wawae ka hoopai, oia iho la no; a ina he kina e ae ka hoopai, e like me ka manao o ke akua lua, pela no e hoopai ai.

66. TRADING AS RELATED TO AGRICULTURE. 66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI.

There were auguries relating to trading in the order of priesthood. If a person desired to exchange the produce of his field, intending to barter, if for fish the auguries would begin to show when the food for the exchange was placed in the oven. If the signs were favorable for the disposal of his product it was an assurance that he would quickly exchange the food he had roasted for his trading. For instance: If the food was placed in the oven, failure in trade would be shown when the oven was uncovered. If the oven was without heat and the food uncooked, the diviner of trade would say: “A trip for trading can not be made. Persistency would result in death on the ocean.” He mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana. Ina e manao ana kekahi kanaka e kalepa i kana mau mea kanu o kana mahinaai, me ka manao o ka ia ka mea e kalepa aku ai, aia i ka manawa e kalua ai ka ai kalepa, e hoomaka ai e ike i ka hoailona. Ina paha ua ku ka hoailona i ka lilo o kana mau mea kalepa, he mea maopopo e lilo koke ana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina i kaluaia ka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka oihana kalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo auanei ke kahuna kilokilo o ka oihana kalepa, “Aole e hiki ke holo i ke kalepa, ina i hoopaa aku, alaila o ka make ma ka moana ka hope.”

Success of a trading trip depended upon the proper tying of the bindings of the bundles of food. If, at the time of tying the ki, or pandanus leaf wrappers the bindings snapped, the priest of trading would say: “It will not be long before my bundles of food are disposed of, because the bindings of the bundles of food tell of their quick disposal.” Aia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e ikeia ai ka pono ke hele i kalepa. Ina i ka manawa e moku ai ke kaula o ke pai ma ka nakii ana mawaho o ka lai a me ka lauhala paha, alaila, e olelo auanei ke kahuna o ka oihanakalepa, “Aole e emo pau koke ka’u mau pai ai i ka lilo, no ka mea, ke hai mai nei ke kaula o ke pai i ka lilo i ke kuaiia.”

67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES. 67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA.

The high priest of the king had an important duty to perform at the rites of a dedication service in the temple on sacred nights. It was an important work to preside over a service during these ceremonies; noises were not to be made; pigs must not squeal, dogs must not bark, it was so strict. If the mud-hen chirped when the services were being observed, the high priest would say: “The services are inauspicious and improper;” it was inappropriate for the priest to perform the services then on account of the chirping of the mud-hen. He oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke hiki aku i na po kapu heiau. He hana nui ka malama ana o ka aha i ka wa e kai ai ka aha; aole e pono ke walaauia, aole e alala ka puaa, aole aoa ka ilio, he kapu loa no. Ina e keuia e ka alae ka aha i ka manawa e kai ai, alaila e olelo auanei ke kahuna nui, “Ua lele wale ka aha, aole e pono;” aole e ku i ke kahuna ke hana ia manawa, no ka mea ua keuia e ka alae.

OF HULAHULA. NO HULAHULA.

O Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no na heiau nui e like me Leahi, Mookini a me Puukohala, a me na heiau nui e ae e like ana me keia heiau, na na ’lii wale no e noho i kela po e kai ai ka aha.

METHOD OF CONDUCTING THE CEREMONY. KE ANO O KE KAI ANA A KA AHA.

The ceremony was held only at night, at a time when everybody was in slumber, in the solitude of night. At that time the high priest and the chiefs entered the place where the services were to be held, an occasion whereby the king might learn clearly the favorable or ill auspices of coming events. The observance of the ceremony made it a most solemn night, [so sacred] that death would be meted out to the person who casually passed by; animals would also be slain. On the evening when the king made his entry into the temple, and at the proper time for the service the high priest performed his duties in accordance with the order of priesthood; if the ordinances were perfectly observed, the chirping of a mud-hen not occurring throughout the ceremonies, then the high priest of the order of priesthood would say: “The ceremony is perfect; there was no flaw. If there is to be a battle tomorrow victory will be the result.” Ma ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a pau i ka hiamoe, i ka manawa anoano o ka po. Ia manawa, e komo aku ke kahuna nui a me na ’lii i kahi e kai ai ka aha, he mea e maopopo ai i ke alii ka maikai a me ke ino o na mea e hiki mai ana mahope. O ke kai ana o ka aha, he po kapu loa ia, he make ke kanaka ke maalo ae, he make na holoholona. Ma ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa kupono e kai ai, alaila, lawe mai ke kahuna nui i kana oihana e pili ana i ka oihanakahuna, a ina i maikai ke kai ana o ka aha, aole e keuia e ka alae a pau wale ke kai ana, alaila e olelo auanei ke kahuna nui o ka oihanakahuna, “Ua maikai ka aha; aole wahi kinaunau. Ina he hoouka kaua i ka la apopo, e lanakila no.”

A eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke kahuna i ka honua a e nana aku i na ouli o ka lani. A ina ua ike ke kahuna, ua uhi paapu ia ka lani e na ao, a ua kalae o waena konu o ka lani, ia manawa e olelo kaena ae ke kahuna nui o ka aha, “Apopo puni ka ia i ka upena. Penei malama ka paakai.” Aka, ina ua nana aku ke kahuna, ua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila, e olelo ae ke kahuna, “Apopo hookomo na waa i ka halau; aole he holo moana, holo no make.” Oia na olelo nane a ke kahuna no ke ano o na ouli o ka lani. No ka mea, ina e hoolohe ole ke alii i ka olelo a ke kahuna, alaila o ka pilikia ka hope. O ka hoolohe wale no ka pono.

68. OF WAIMAKAUA. 68. O WAIMAKAUA.

Oia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha hoouluulu ai ia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha, a he kau papaala nui loa ia, aole nae e ulu na mea kanu, alaila e pono ke kai i ka aha o Waimakaua. Ina i maikai ke kai ana o ka aha a pau ka hana a ka oihanakahuna, alaila e haule koke no ka ua. Nolaila i kapaia ai ka inoa o ia aha “O Waimakaua,” he aha hoouluulu ai.

OF PUEA. O PUEA.

Oia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka manawa e hele ai ke akualoa me ke akuapoko, alaila kai ia aha.

HOOWILIWILIMOO.71 HOOWILIWILIMOO.

It is the name of another service which was observed for the benefit of all the people, which was held in the daytime. If the service was properly conducted without the least defect, the people would be profited, and no misfortune would occur. O ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao e kai ai ia aha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina iki, alaila e pono ana no na kanaka, aole he loaa o ka pilikia.

ONEONEIHONUA.72 KE ONEONEIHONUA.

He aha no ia e pili ana i na ’lii wale no, he ohia ka laau o ia heiau, ua kapaia, “Ka Hakuohia.”

69. METHOD OF BUILDING THE TEMPLE. 69. NO KE ANO O KA HANA ANA I NA HEIAU.

Ina i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka oihanakahuna e kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i kapaia, he “Kuhikuhipuuone.” Ma ka hana ana i ka heiau, e hoomakaukau mua, ke kahuna i na mohai e makana aku ai i na akua; oia ka puaa, ka ia ula, ka niu. I ka hiki ana o na kanaka malalo o ke kumu laau, alaila e hoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua. I ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke kanaka lawehala, a waihoia ma ka lua o ka laau e ku ai; alaila kukulu ka pou, ua kapaia o “Kapouamanu.” Oia ka pou ma ke kua o ka hale ma ka wa e kupono ana i ka puka komo. Aia a paa ka heiau i ka hana ia, alaila, e hana i umu, oia ka lele e kau ai ke kanaka.

I ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a na ’lii. He mau heiau nui ka na ’lii, he mau okana ka poe nana e hana, a i ole, he moku paha. Ua hanaia ka heiau, me na inoa pakahi, mai waho o ka heiau a hala loa i loko. Mawaho mai o ka heiau, he inoa okoa kona, ua kapa ia he kipapa; maloko mai o ke kipapa, o ka halepahu, a maloko mai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu, a maloko mai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna o ka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He mea mau i na heiau nui a na ’lii, e hookaawaleia na keena elua, o ko ke alii ma ke kaawale, a o ko ke kahuna ma ke kaawale, malaila oia e malama ai i na hana o kana oihanakahuna.

OF DEDICATION SERVICES. NO KE KAPU HEIAU ANA.

During the dedication services, those days were very solemnly observed until the restrictions were raised or released; then if a battle occurred soon after and the king of one side was killed, a most atrocious work was enacted. The dead king was placed on the altar platform and two pigs were placed together with him, one on his right side and one on his left. As the dead king had been laid face downward, his right hand was placed on one pig and the left hand on the other. He was to remain thus until in a very advanced state of decomposition, stretched and swollen on the platform. I ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa ana; alaila ina he kaua ma ia manawa iho, a i make ke alii o kekahi aoao, ia manawa e hanaia ai kekahi hana hoomainoino loa. O ke alii i make, e kauia no ia i luna o ka lele, a i ka manawa e kau ai ka mea make i luna o ka lele, ina he alii, alaila, elua mau puaa e kau pu ia me ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo o ka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau aku ka lima akau i luna o kekahi puaa, a o ka lima hema hoi i luna o kekahi puaa. A e kau mau ia no ia a hiki i kona ino loa ana, e manana mai ai i luna o ka lele.

ERECTION OF TEMPLES FOR THE COMMON PEOPLE.81 KA HANA ANA O KA HEIAU A KANAKA.

If the common people desired to erect a temple, a small enclosure would be satisfactory; a place for the reception of the idol was raised while the person who offered the sacrifice had a lower place [prepared for him]. The image was wrapped in cloth, either red or white cloth, as suited the opinion of the idol keeper, and the things to be sacrificed were pigs, red fish, coconuts and other things that the keeper thought were proper to offer as sacrifices. Ina i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o ke akua (kii) e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e haawi aku i na mohai, he wahi haahaa kona. Ua wahiia ke kii i ka aahu, i na he aahu ulaula, a he keokeo paha, e like me ka manao o ke kahu akua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula, he niu, a me na mohai e ae a ke kahu akua e manao ai he kupono i ka mohai.

Ina he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i ke akua, me ke kanaenae aku: “Eia ka ai e ke akua, he puaa, he niu, he ia-ula, he aahu. E Kanehekili, e Kanewawahilani, e Kauwilamakaehaikalani, e nana i ka oukou mau pulapula.” Ma keia hana ana, ua kalaia ka lawehala nui o ke kanaka.

70. GOD OF THE HIGH PRIESTS CONDUCTING THE SERVICES. 70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA.

He akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no e malama loa ia ua akua la. He hulu no ia i hakuia ma ke poo a puni o ke kii, ma ona la e hilinai nui ai ke kahuna i ka pono o kana oihana. Ina poina kona akua i kai ai ka aha, alaila he auhulihia ka hope. E like me Hewahewa i wanana ai mamua o ke auhulihia ana o keia mau mokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahi aha loulu, o Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai ai, alaila, puka aku la o Maliu mai ka heiau aku, a hala he mau anana ke kaawale mai ka heiau aku, alaila ninau aku la ko Maliu kokoolua i ke akua, alaila, hai aku la o Maliu, “ua poina.”

Ia manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i kona kokoolua kahuna mamuli o ka hailona i ku ia ia, “He auhulihia ka hope o neia poina ana o ke akua, aole hoi i ikeia keia mea mamua aku e like me keia.” A no keia mea, hai aku la o Maliu i keia mea ia Hewahewa ke kahuna nui o Kamehameha. A lohe o Hewahewa i keia mea, alaila, olelo aku la o Hewahewa, “E auhulihia ana keia hope aku, aole he auhulihia nui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na aina i mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana na wahi laumania o na pali nihinihi i mau kaulu.”

Mahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii, lilo na heiau i mea ole, a o ka poe haahaa aia i luna mamua o kekahi poe kapu, a o kekahi poe kapu, ua lilo i mea lapuwale. A o na ’lii nui ua lilo lakou i wahi e hoomaha ai ma na kanawai o ka aina.

71. OF CELEBRATED PRIESTS IN RELATION TO THE PRIESTHOOD. 71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA.

There were numerous celebrated priests of former times spoken of in the priestly records and in legends. They were god-serving people, righteous and peaceful under the laws of god; they observed holy days and sacrifices; they were devout. He nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a me na moolelo kaao. He poe malama akua lakou, he poe hoopono, he maluhia ma na kanawai o ke akua; he poe malama i na la kapu, a me na mohai, he poe haipule.

SOME FAMOUS PRIESTS. KEKAHI MAU KAHUNA KAULANA.

He kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka hoakaka ana i na mea e hiki mai ana mahope. O Moi, he kahuna kaulana ia no kona akamai i ka hoakaka ana no na mea e hiki mai ana mahope, he kahuna oia na Kapepeekauwila, kekahi alii o Molokai, maluna o Haupu kona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia, ua hiki ia ia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai ana mahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.

An Account of Cultivation. He Moolelo no ka Mahiai.

From Hawaii to Niihau the soil and its character are not the same; they differ in one place from that of another. The nature of the lands is of two kinds, dry and wet; of soil and of rock; good and bad; and mountainous, abounding in streams, valleys, hills and ridges. Rain, streams, fog, a cloud-burst, a squall, spring water and the dews [constitute the water supply]. Mai Hawaii a Niihau, aohe like o ka lepo a me ka noho ana. He okoa ko kela wahi, ko keia wahi. Elua ano o ka aina, he maloo a he wai; he lepo a he a-a; he maikai a he ino; he pali, he kahawai, he awawa, he puu, he kualapa. He ua, he wai, he ohu, he naulu, he kualau, he wai puna, he kehau [e hoolilo ia ka loko wai].