Volume 6 / Part 1 — PREFACE.

This third series of the Fornander Collection of Hawaiian Folklore, in its varied character, presents valuable features for antiquarian and ethnic students of Polynesia in general and Hawaii in particular. The papers included in Part I, mostly the result of S. N. Haleole’s researches in the work and workings of the Sorcery priesthood, is a revelation of the power and influence of that body over the Hawaiian race in all their vocations, and through his connections with members of the order he may be said to have written with a clear knowledge of his subject. The opening paper on Religious Ceremonies of the Temple came to the collection from Dr. W. D. Alexander, as the contribution of Kamakau, of Kaawaloa, an eminent authority in his day, a noiau (skilled in such matters), and reputed to have been a chanter of Kamehameha’s court.

Part II. embraces historic studies and fragmentary notes of Judge Fornander, selected from his miscellaneous papers, as affording an insight into his line of research work, hence, has little of the original Hawaiian and translation feature of the other parts.

Part III. is devoted entirely to chants of various kinds. These are almost wholly from the collection of Judge L. Andrews, whose ripe Hawaiian scholarship is seen in uncompleted translations and notes found in the collection. The “Haui ka Lani” prophecy which was brought to light by Judge Andrews in the sixties and published in part has recently been found to be entitled to three more cantos. This chant is now believed to be complete, and appears here for the first time in translated form. Besides this, the chants comprise eulogies, lamentations, name songs, prayers, love songs and other meles—a valuable collection rescued from oblivion.

Thos. G. Thrum, Editor.

Concerning Ancient Religious Ceremonies. No Na Oihana Kahuna Kahiko. Na Kamakau o Kaawaloa.

Relating to the Development of the Royal Child in its Mother’s Womb. NO KA HOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE.

The mother being faint from unpleasant sensations, and groaning at the time, without appetite for food, they (the attendants) sought to ascertain her cravings. Then certain women came to her and asked, “What sort of illness have you that you hide yourself?” She said to them, “I do not know; (I am) simply languid.” The women then said to her, “Let’s see; we will examine you.” She took off her garment and they examined her body while one of the women took hold of and felt of her breasts, which, on releasing the hand, they observed the contraction of the nipples of her breasts, and exclaimed, “You probably have a child; you are likely pregnant with one; tell us.” One of the women said that she was simply bloated; there was no child. Another woman, however, persisted, “You are pregnant.” They each asked her, “How many months since you last menstruated?” “Two, since my menses period has passed.” One of the women asked her, “What do you crave to eat?” “There is nothing that I long for. I try hard to eat.” Kaahe iho la kona makuahine i ka iloli mai nu iho la ia ia manawa, ono ole ae la kana ai, a me kana ia, imi iho la kana mea ono. Alaila hele mai la kekahi poe wahine io na la, i aku la: “Heaha ke ano o kou mai e nalo nei oe?” Hai aku la ia ia lakou: “He aha la, he luhi wale mai no.” I aku la ua poe wahine la ia ia: “I nana oe, e nana aku makou ia oe.” Wehe ae la kela i kona kapa, nana aku la lakou ia ia i kona kino, apo aku la kekahi wahine o lakou i kona waiu, a haalele aku la kona lima i kona waiu nana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona waiu, koho aku la lakou ia ia: “He keiki paha kau, ua hapai paha oe, e ae paha,” i ae la kekahi wahine o lakou, aka he hookio aole hoi he keiki; paakiki ae la kekahi wahine, “ua hapai oe.” Ninau pakahi aku la ia ia: “Ahia la malama ou i noho ia aohe kahe?” “Alua ae nei ua hala ae nei ko’u mau po kahe.” I aku la kekahi wahine ia ia: “Heaha kau mea ono?” Olelo mai la kela ia lakou: “Aole loa a’u mea ono, he hooikaika wale no i ka ai.”

On the third or the fourth month her pregnancy became more evident, and she realized the truth of what the women had told her. And when it was certain that she was in such a condition she was placed under careful restrictions; she was restrained from eating food from any and every one if offered her. She must not eat fish salted by others; she must not eat white fish, the aku, the opelu, or the mullet. She must not eat a brown-colored dog; she must not gird herself with a glittering skirt (pa-u). She was not to wear old garments; she was not to dwell in an old house; that was strictly forbidden. Such was the manner of the teachings of the false deities. A hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana keiki, hoapono iho la ia i ua poe wahine la i olelo mai ai ia ia. Alaila oia ike aku ua hapai a hoonohoia’e la oia iloko o ka palama; kapu loa aku la ua wahine la aole ia e ai i ka ai a hai ke haawi aku ia ia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia e ai i ka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio ii, aole ia e kakua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko, aole ia e noho i ka hale kahiko, he kapu loa ia, o ke ano keia ou ua mau akua wahahee nei.

The child was thus carefully safeguarded lest the people and the chiefs sought to kill it in its mother’s womb. A man of evil designs, if seen around such places, would be taken before the king who commanded him to be killed. Such a place was strictly tabooed. No woman nor man of evil intentions was to traverse there, because they had great faith in the teachings of the false deities, and that was why a woman with a child in her womb was kept strictly guarded. I malamaia no ke keiki no ka manao nui o na kanaka a me na ’lii e make ua keiki la iloko o ka opu o kona makuahine, hele aku la ke kanaka ai mea inoino malaila, ike ia ’e la ia i na kanaka, alakai ia aku la ia i ke alii la, puea iho la ia e make; he kapu loa no ia wahi, aole e hele malaila kekahi wahine ai mea inoino, aole e hiki aku kekahi kanaka ai mea inoino malaila; no ka mea ua paulele lakou i ka manao nui i ua mau akua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana keiki iloko o kona opu.

The people firmly believed that the child would be killed because of the anger of the false deities; they believed that the child would be killed in its mother’s womb, because of the anger of the said wooden idols, and the feather idols, the lizard and poison deities, the gods of the night and the fire (Hiiaka’s gods.) All these were what the people faithfully worshiped, being completely deceived in their mind. I ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau akua wahahee nei, he manao io no ko lakou e make ke keiki iloko o ka opu i ka huhu mai o ua mau akua laau nei a me na akua hulumanu, a me na akua moo, a me na akua kalaipahoa a me na akua kapo, a me na akua Hiiaka, o keia mau mea a pau ka ka poe kanaka i hoomana aku ai i ua mau akua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wahahee maloko o lakou.

A mahope iho o ia mau mea, hiilani aku la na kanaka o ka honua nei a pau i kona inoa, i ae la kona makuakane i na kanaka “E hula mai oukou i kuu keiki, e na kanaka a pau loa, a me na ’lii a pau;” a hula iho la ka hula ka laau, a me ka hula pahu, a me ka hula puniu, a me ka hula pailani, a me ka hula pahua, a me ka hula apiki, a me ka hula alaapapa, a me ke olioli lea nui loa. Alaila haku iho la na mele, he inoa no ua keiki la. A holo ae la na mele, alaila haawi aku la i na kanaka akamai i ke oli, a na lakou e lawe hele ka inoa o ua keiki la ma kau hale i kaulana ai i ka waha o na kanaka, laha aku la ia mau mea a pau loa i kela wahi keia wahi. Hiilani nui loa ae la lakou a pau loa, o ka mea hiilani ole aku, au hoohewa ia oia, he waha pala kona inoa.

A mahope iho o keia mau mea a pau, puni ae la ka malama hemo mai la ka inaina he mea ia e pili ana me ke keiki, he hoailona no kona puka ana mai iwaho, hele mai la na kahuna nui a me ke akua hulumanu, pule aku la lakou i ke akua wahahee, a kani iho la ka pahu, pule mai la ka pule liilii ma kahi e, e hoomana mai ana i ua keiki la.

Alaila hookohi mai la i hemo mai, a po poakahi paha, a poalua paha, nui loa mai la ka hoomana ana a ua akua Opea ’la, o ka mea akua iliili ua hoomana ia, o ka mea akua mano ua hoomana ia, o ka mea akua unihipili ua hoomana ia, o ka mea akua Pele ua hoomana ia, o ka mea pule kulana ua hoomana ia i kana pule, a o ka mea pule palo ua hoomana ia i kana pule, a o kekahi kanaka maoli no, a me kekahi wahine maoli no, ua hele mai laua me ko laua mau akua wahahee iluna iho o laua, e wanana aku imua o na ’lii a o na kanaka, ua uluhia laua e ka eepa wahahee iluna o laua, hoike aku la laua i ka laua mau wanana imua o na ’lii a me na kanaka a pau loa. I aku la, “Ua hanau ko keiki, aole e make ko wahine.” Ninau mai la na kanaka ma kahi e aku, “pehea ka olelo ana a ku a noho?” Hai aku la ka poe i lohe maopopo i lohe lakou ua i ae la na akua iluna o laua, “aole e make ko wahine,” pela ka olelo ana aku a ua mau akua la, i ke alii.

The high priest told the king saying, “Do not listen to the talk of the lesser gods; listen to my word, which is this: from the time of your poverty until you became wealthy these gods did not come to talk to you; they did not come in bygone times when we were poor. But when we have become prosperous they come hither to talk to you. Do not listen to them; just hearken unto my words and offer a pig in the temple to your male deity, and a girdle to your female deity.” Olelo ae la ke kahuna nui i ke alii, i aku la: “E, mai hoolohe aku oe i ka olelo mai a na akua liilii, e hoolohe mai oe i ka’u olelo, o kuu olelo keia ia oe, mai ko wa ilihune mai, a waiwai a’e nei oe, a, hele mai nei keia mau akua e olelo mai ia oe, aole i olelo kahiko mai keia mau akua i ko kaua manawa waiwai ole, a waiwai ae nei kaua, hele mai nei lakou io kaua nei e olelo mai ai ia oe, mai hoolohe aku oe malaila, e hoolohe mai no oe i ka’u olelo aku ia oe, e haawi ae oe i puaa imua o ka heiau na ko akua kane a i malo hoi i ko akua wahine.”

A lawe aku la ka puaa i ke akua, kaumaha aku la ke kahuna i ka puaa i ke akua: “E ke akua, eia ka puaa la e ola i ko pulapula, a me ko kukuoloa,” a haule iho la ka ua. Hiilani ae la na kanaka a me na ’lii i ka maikai o ka hoomoe ana o ka puaa i ke akua, pela no hoi ke akua wahine, a ili iho la ke kua koko, a hanau mai la ua keiki la he keiki alii nui, o Wakea ka inoa, o ke kumu alii keia o Waloa; a puka mai la iwaho, kaawale ae la ia, lawe ia aku la imua o ke alo o ke akua, a me ke alo o na kahuna, hoali ae la ke kahuna i ka ohe e oki ai o ka piko. Hikii iho la ke kahuna i ke ako lau i ka piko o ua keiki la, pule iho la ke kahuna a pau, o oki ke kahuna i ka piko, a moku ae la ka piko o ua keiki la, a kahe mai la ke koko noloko mai o ka piko o ua keiki la, i ae la ke kahuna: “He keiki waiwai keia.”

A lohe ae la ke alii a me na kanaka a pau loa, alaila wae iho la ke alii i mau kanaka pono nana e hanai ua alii la, he mau kanaka io pono no kona makuakane, he iwikuamoo; alaila hahao ia ae la ua keiki nei iloko o kona palama, he wahi kapu loa ia, aole e hele aku ka mea ai puaa malaila, a me ka mea ai niu, a me ka mea ai mea inoino a pau loa, a me ka pau hinuhinu i ka niu, aole hoi e ai ua keiki la i ka ipu kahiko i hahao ia i ka mea inoino, he mea kapu loa no ia, ina e ai kekahi kanaka i ka puaa ina ua make ia, ina e ai kekahi wahine i ua keiki la i ai la ia i ka mea inoino e make no ia. Pela na ’lii a me na kanaka i makau ai i ua mau akua wahahee nei, i ola mai ua keiki la, a hanai ia iho la ua keiki nei a nui ae la; alaila olelo iho la kona mau makua i aku la ka makuakane i kana wahine: “E kahe paha ka ule o ke keiki a kaua, ae paha ina no ia oe.” Alaila i ae la ke alii, e hahai aku kekahi i ke kahuna, e olelo mai i kana pono. A hiki mai la ke kahuna i ke alii la, ninau aku la ke alii ia ia: “Pehea la kau pono, e olelo mai oe i ke kahe o ka ule o kuu keiki.” I aku la ke kahuna: “Ae, e kahe, ua nui loa ia, ua make ka puaa.”

The priest afterward prepared for the services, first seeking the auguries of circumcising the child. He advised the king to procure a great number of dogs, of pigs and of fowls, to each of which the king complied. In the evening the priest prepared the bambu; the rains fell; and when the priest saw it raining, he spoke to the child, saying: “Listen, child; the night tells you that you will become a rich man. When you become rich take care of me.” A mahope iho hana iho la ke kahuna i ka oihana, imi iho la ia i kana ano e pono ai, o ke kahe ana o ka ule o ua keiki la. I aku la ke kahuna i ke alii: “I ilio a nui loa.” Ae mai la ke alii, “a i puaa a nui loa, i moa a nui loa;” ae mai la ke alii. A po iho la hoomana iho la ke kahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua kahuna la i ka ua ana, i aku la i ke keiki: “Auhea oe, e ke keiki, ke i mai nei ka po ia oe he kanaka waiwai oe mahope aku, a i waiwai oe e nana hoi oe ia’u.”

A po hou iho la hoomoe iho la ke kahuna i ka po i ka lapauila kona inoa, ke ano no ia na ke kahuna, he oihana no ko ke alii hana ana. A ao ae la, hiki ae la ka la lawe ia mai la ua keiki nei imua o ke alo o ke kahuna a me ke alo o ke akua, a noho iho la ia iluna o kekahi kanaka, a paa ia iho la ia, a ku ae la ke kahuna iluna, hoali ae la ke kahuna i ke ohe, kaumaha aku la i ke akua, i aku la: “E ke akua, e nana mai oe i ko pulapula, i mea nana i hai ko po;” a mahope iho noho iho la ke kahuna ilalo pule aku la i ke akua.

A pau ae la ka pule kahe iho la kekahi kanaka i ka ule o ua keiki la, a kui iho la ka hekili, olapa mai ka uila, a haule iho la ka ua, kapa ae la ke kahuna: “E, he keiki waiwai keia.” I aku la ke kahuna i ua keiki alii la: “E, i ku aku oe i ka moku, ea i okana ko’u.” A pau ae la ia mau mea a mahope iho oihana nui iho la ua kahuna la i ke alii, a hana iho la i ka wawae o kana pule a me ka loina o kana pono a pau loa, a puuone iho la ke kahuna i ke alii, a pau ae la ia, palima iho la ke kahuna i ke alii, a pau ae la ia, a kapu iho la ke alii i ke kukoae, ka inoa o ka heiau, alaila ai iho la ke alii i ka puaa.

After all these things ended the king set out to cut wood and collect material for thatching a great temple, and March was the month in which the temple was to be dedicated. It might perhaps be consecrated in the month of April, or perhaps in the month of May. These were the three months designated from ancient time; the service could not be performed in any other month. It rested with the king for the month of temple dedication. A pau ae la ia a mahope iho la o ia mau mea, moku laau nui iho la ke alii i ka ohiako, he luakini i o Nana paha ka malama e kapu ai ua luakini nei, i o Welo paha ka malama e kapu ai ua luakini nei, aka i o Ikiki paha ka malama e kapu ai ua luakini nei, o na kukane keia ekolu mai ka wa kahiko mai, aole e pono i ka malama e ae. Aia no i ka ke alii malama e makemake ai e kapu ka luakini.

A hiki ae la i ka wa e kapu ai ua luakini la ahaolelo iho la ke alii me ka poe kahuna a pau, o ke kahuna mookuakahi, a o ke kahuna moolonoalua, a o ke kahuna helehonua akolu, a o ke kahuna kualaea ana, a o ke kahuna hakuohia alima, a o ke kahuna kakapaulua aono, a o ke kahuna hono ahiku, a o ke kahuna kahalaalaea awalu, a o ke kahuna ia ia ka hale o Papa ia ia ka hoonoa ana o ua luakini nei.

A holo ae la ka olelo ana a ke alii a me ka poe kahuna, a kokoke aku la i ka wa e kapu ai ua luakini nei, i aku la ke alii i ke kahuna kahalaalaea: “E hoomakaukau oe, e kapu i kau hana a me kau loina a i pono e hai mai ia’u,” a i o Kane kapu iho la ke kahuna kahalaalaea i ke ahiahi i o Kane, a hoomakaukau iho la ia i keia po, a pule aku la ia i keia po, a ao ae la i o Lono ku iho la ka ipuwai alaea, he oihana no na ke kahuna, a o na wawae keia o ka luakini. A ao ae la i o Mauli hele aku la ke alii a me na kanaka a nui loa, e hoolohe i ka olelo a ke kahuna kahalaalaea i kakahiaka i o Mauli, a hana mai la ua kahuna i kana oihana, pulou iho la kekahi kanaka i ka lauoho ma kona poo, he lauoho no ka poe kahiko, a he loina no na kona mau kupuna, a he mea kauoha mai na lakou a he loina no ia no ka luakini, a pule iho la ke kahuna i ka hiki ana aku a ke alii, i ke akua alaea, a ku iho la ka ipu wai alaea ma ke alo o ke kahuna, o ke akua ia a uwahi ia aku waho i ka mea keokeo, i akaka i kona akua ana.

After these things the man who had the covering of ancient hair stood up, while the multitude remained seated. This man stood up with sharpened spears, shaking them before the eyes of the people. He made the people shut their eyes, with the sharpened spears, not however piercing them. He looked with threatening eyes upon the people, terrorizing them thus: “Take care, take care (hekue, hekue) or you will be struck by the spear of Pueo!” That was the way these people acted to make profit for themselves. After this the king commanded a tribute master: “Go you and proclaim the coming of my god, and prepare its way. The landlord whose highway is not prepared for my god shall be dismissed; but if the highway of my god be clean he shall not be dismissed. Tell them to clear well the highway of my god. Tell them to bring tributes unto my god; and if they do not pay tribute to my god I shall dismiss them. Thus shall you command them.” And the tribute master went forth from the king, proclaiming as he went unto the overseers of all the lands. And they heard the king’s message unto them. A mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka papale o ka lauoho o ka poe kahiko, a noho ae la na kanaka a nui loa, a ku ae la kela iluna me na ihe oioi, a hoolulu aku la imua o ke alo o na kanaka a hoopoipoi aku la ia i ka maka o na kanaka i ka ihe oioi aole nae i o aku ia lakou, a hoaa aku la i kona mau maka imua o na kanaka, a hooweliweli aku la ia penei: “Hekue, hekue, e ku auanei i ka ihe a pueo;” pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia, auhau ae la ke alii i ka lunaauhau, e hele oe e olelo aku i konohiki, e ia aku, e waele i ke alanui o kuu akua e hemo ia, aka i waele i ke alanui o kuu akua aole oia e hemo, e i aku oe, a waele a maikai ke alanui o kuu akua e olelo aku oe ia lakou: “E, e hookupu mai lakou i kuu akua, aka i hookupu ole mai lakou i kuu akua, e pau lakou i ka hemo ia’u, pela oe e olelo aku ai ia lakou;” a hele aku la ua luna auhau nei mai ke alii aku la, a olelo hele aku la i ke konohiki, o ka aina a pau loa, a lohe iho la lakou i ka ke alii olelo ia lakou.

Alaila hele aku la ua akua alaea nei, eha lepa mamua, a eha hoi lepa mahope, a hoano aku la kekahi kanaka mamua o ua akua alaea nei, aole e hele mai kekahi kanaka mamua, a me ka puaa, a me ka ilio, aole a mai ke ahi, he kapu loa no ia mau mea. A hiki aku la ua akua alaea nei i ke ohi puaa, a hana iho la i ka puaa kukui a kakau iho la ke kahuna i ka alaea iluna o ka puaa kukui, a pule iho la ke kahuna, a pau ae la ia a noa ae la ka pule, hele mai la na kanaka me ka puaa, me ka ai, me ka hulu, me ke kapa, a hookupu iho la lakou, pela no hoi ia aina aku a me ia aina aku a pau loa.

A ahiahi iho la i o Mauli, lupa haalele iho la ke alii a me ke kahuna, he loina liilii na ke kahuna no ka luakini, a i ae la i o Muku pi ae la ke kahuna i ka wai kapu ae la, no ke kapu ana i ka luakini a me ke alii i ka puaa. A ahiahi iho la kapu iho la ke alii i ke ahiahi i o Muku, a me na ’lii a pau loa, a me na kanaka a nui loa, a pule aku la na kahuna he nui loa, a me na ’lii a nui loa, a hiilani aku la lakou imua i ke alo o ke akua laau, a me na akua hulumanu a nui loa, a mahope iho o ka pule ana a kaumaha aku la ke alii i ka puaa, a i aku la i ke akua: “E Kunuiakea, e Lononuiakea, e Kanenuiakea, e Kanaloanuiakea, e o’u mau akua a pau loa, haele nui mai oukou a pau loa, eia ka puaa la, he puaa ola e ola au ia oukou e ke akua, eia ko puaa, a me ko maia a me ko niu, e hoola mai oe i na ’lii, a me na kanaka a pau loa, e o’u akua a pau loa, e hoolohe mai oe i ka’u olelo aku ia oe, a e nana oe i ke kanaka hewa, molia ia ia e make ia, e malama oe i ke kanaka pono, e hana maikai oe ia ia, e aloha mai oe i kuu aina, a e malama mai oe i ka makaainana.”

Thus the king worshiped the gods, and when it was night all the chiefs and the priests of the feather-gods gathered themselves together and laid down to sleep. In the morning all the chiefs and the multitude came forth, the priests setting the people in order in eight rows; then the idols were placed in a row. There were many of them, about forty or twice forty, of feather idols, and one human god, Kahoalii by name. He went at the head of the feather-gods, and had no loin-cloth, going stark naked before the eyes of the people. He was not ashamed before the multitude. Pela ke alii i hoomana ’ku i ke akua, a poeleele iho la, kauo iho la na ’lii a pau, a me na kahuna a me na akua hulumanu a pau, a moe iho la lakou i ka po, a ao ae la hele ae la ke alii a me na kanaka a nui loa, a me na ’lii a pau, a me na kahuna a oia wale, a hoonoho iho ke kahuna i na kanaka a nui loa, ewalu lalani kanaka, a ua hoonoho maikai ia lakou e ke kahuna a like, alaila kukulu lalani ia a’e la ka poe akua a he nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a hookahi akua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua hulumanu, e hele ai, aole ona malo, hele ule lewalewa wale iho no kana imua o ka maka o na kanaka, aole ia e hilahila i ka nui o kanaka.

A hopu iho la ke kahuna i ka ieie me ka malo keokeo, a ku ae la iluna kalokalo ae la i ka ieie a kaumaha aku la i na akua penei: “Ka malo, malo; ka ieie, ieie; ka uila, o ka ieie nei. E Ku, e Lono, e Kane, e Kanaloa, e ola i ko oukou kahu, a e ola hoi i na ’lii a pau loa; e ola hoi i na kanaka a pau loa,” a oki ae la ke kalokalo ana a ke kahuna i ka ieie, a ku ae la ka nui o na kahuna, oia wale, ua kanaha paha a keu aku a ku ae la lakou a akoakoa iluna, a pule aku la lakou, a hiilani aku la lakou i ke akua, a kani aku la ka pihe hoolae a lakou i keia la, a kaikai ae la ka poe kanaka i ua mau akua hulumanu nei iluna, a ku ae la ka poe nana e malama ua mau akua la a hele poai ae la lakou me na akua no i ka lima o lakou, poai hele ae la lakou ma ka maka o na kanaka, he mea hiilani no ma na kanaka a pau loa.

After that the priest who had the alaea image came forward and spoke to the people, saying: “Keep quiet and listen to the prayer. Eight times shall you stand up, and eight times shall you sit down. Listen to my voice, and when I say ‘Stand up,’ all of you stand up; but when I say ‘Sit down,’ all of you sit down.” That was essential to his prayer, and he was the only one to offer prayer. He then took up a bunch of coconuts and waved it before the idol, exclaiming: “O Ku, O Lono, O Kane, O Kanaloa, here is a bunch of coconuts; safety to your attendant,” and ended. He then reached for his staff, and standing up prayed in a loud voice over the people. A pau ae la ia, a hele ae la ke kahuna ia ia ka alaea, olelo aku la ia i na kanaka, i aku la: “E noho malie oukou, a e hoolohe mai oukou i ka pule, ewalu a oukou ku ana iluna, a ewalu hoi noho ana ilalo, a hoolohe mai oukou i kuu leo a e i aku au, e ku iluna, e ku oukou a pau loa, aka i i aku au, e noho ilalo, e noho oukou a pau ilalo;” pela ke ano o ka loina o kana pule, a oia wale no ia ke pule iluna, a hopu ae la i ka hui niu a ku ae la iluna, a hoali ae la ia i ke akua, a i ae la penei: “E Ku, a e Lono, a e Kane, a e Kanaloa, eia ka hui niu la, e ola i ko haku;” a pau ae la, a lalau aku la ia i kana laau a ku ae la ia iluna.

The people and the chiefs listened attentively to catch any errors in his petition that they might condemn him, in case his prayer was imperfect, whereupon the people would murmur because the priest’s prayer was faulty. After this the priest spoke to the people thus: “My (younger) brothers, it is well; it is safe; it is accomplished,” repeating the words as he stood up eight times and sat down eight times. The people shouted loudly for safety (life), which shouting was repeated continuously. This ended that part of the priest’s ceremonies. Then the priest went to make his report to the king, saying: “Your majesty, how was the prayer?” The king answered, “Your prayer was wrong; it erred.” Had the priest been in the right the king would have sanctioned him. Had his prayers been perfect the priest would have asked the king for land. A nui loa ae la kona leo maluna iho o na kanaka a hoolohe aku la na kanaka, a me na ’lii a pau loa i ka hewa ae o kona leo, alaila ahewa aku lakou i ke kahuna a ua hewa ka pule a ke kahuna, a mumulu iho la na kanaka i ka hewa ana o ka pule a ke kahuna, a pau ae la ka pule ana, a olelo iho la ke kahuna i na kanaka penei: “E kuu kaikaina, hiki a ola ia ua, a koia e kuu kaikaina hiki a ola ia ui a koia;” pela no iluna a ewalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke ala, nakolo aku la ka leo o na kanaka a he nui loa; a pau ae la ia oihana a ke kahuna alaila hele ae la ua kahuna ’la e olelo a kana pono i ke alii, olelo a’e la ua kahuna la i ke alii, i aku la: “E ka lani, pehea ka pule?” a i aku la ke alii penei: “Ua hewa kau pule, ua hai.” Ina e hana ua kahuna la e pono la, ina ua apono aku la ke alii ia ia, ina e pololei kana pule ana, ina ua noi la ua kahuna la i ka aina i ke alii.

A pau ae la ia, a hoi aku la na kanaka a pau a me na ’lii a pau loa, a hoi aku la lakou i ko lakou kauhale, a hoolea aku la lakou i na akua hulumanu, a me na akua liilii a pau o na kanaka a pau loa; a ahiahi ae la hele aku la ke alii, a me na kahuna, a me na akua, a me na ’lii a pau, moe iho la ka malukoi o ka luakini, pule iho la kahuna a me na alii a pau. I keia ahiahi a poeleele iho la moe iho la lakou i ka po kakali aku la lakou i keia po, e ake lakou e ua mai ka ua i keia po; a ua mai la ka ua, hiilani aku la na kanaka i ke akua, a ao ae la houluulu ae la lakou a akoakoa imua i ke alo o ke akua me na kanaka a me na ’lii a me na kahuna i ka wa kakahiaka, a pule iho la lakou imua o ka luakini, a me na akua hulumanu, a pau ae la ka pule ana, ku ae la na kanaka iluna me na akua pu no i ka lima o lakou, a pii aku la lakou iuka, o na ’lii o na kanaka a o na kahuna a pau, a me na akua a pau loa, iuka i ka haku ohia o ke akua ia, i ae la ke alii i kana poe ai-puupuu: “E alakai oukou i puaa i umi paha, i puaa na ke akua i puaa ai no kekahi, na na kanaka a nau no hoi kekahi,” a hiki aku la lakou i kahi e kokoke mai ana i ka ohia, mauka lilo loa, a o ka laau ohia i oioi mai ke ku ana mamua i ae la ke kahuna penei, “o ke akua no keia i ono mai i ka puaa ke oioi mai nei mamua,” a ae aku la ke alii, i aku la i na kahuna, “pule ia aku,” a pule aku la lakou i ua ohia la, e ku ana no iluna me ka lau.

A paa aku la ke alii, me ka puaa, a me ke kanaka a kokoke aku la i ke alo o ua ohia nei, pule iho la ilaila, a pau ae la ka pule ana kanaenae aku la ke alii i ka puaa, a me ke kanaka i ua ohia la, i aku la ke alii i ua ohia la: “E Kukaohialaka eia ko puaa a me ko niu, e ola ia’u, e ola i na ’lii a me na kanaka a pau loa.” A ku ae la ke kahuna iluna, a hoali ae la i ke koi kaumaha aku la i ke akua a hoopa’e la i ke koi i ke kumu o ka ohia, a noho iho la ilalo, pule aku la ke kahuna a nui loa, a oki ae la kekahi kanaka i ua ohia nei i akua, a make iho la kekahi kanaka i na makana na ke alii i ke akua; a oki ae la ia mau mea, a mahope iho o keia mau mea hoolale ae la ke alii i ka puaa e kalua he umi paha, a kaumaha aku la ke alii i ke kanaka i ke akua, a he kanaka kela no mau haalelea, a he loina no ia na ke kahuna he kanaka haalele wale no ia i ka nahelehele. A moa e na puaa ai nui iho la lakou, a maona ae la a hoomakaukau ae la ke alii e iho, a ku lalani ae la ka poe akua hulumanu mamua o na kanaka, a o ua akua ohia la mamua lilo ia o na akua hulumanu, a ua wahi oia i ka lau nahelehele a paa loa, a iho aku la na akua a pau, a me na kanaka, a me na ’lii a pau loa, a hiilani ae la na kanaka i ko lakou mau waha iluna i ke akua, a i ae la kekahi kanaka, pane ae la kona leo iluna lilo: “E Kuamu, e Kuamu,” hooho ae la na kanaka a pau mai mua a hope, “Mu, e kuawa, e kuawa, wa, e ku wau, a lanakila no.” A pela na kanaka mai mua a hope, ua nui ae la ko lakou mau leo a pau loa, a he loina no ia na ke kahuna no ka iho ana a ua akua ohia la.

As they came down no fire was to be lighted this day. It was strictly forbidden. Until the ohia god reached the front of the temple, fires should not be lighted by the people. And when they reached the temple they prayed to the ohia god. And after these things came to pass the feather deities, and the chiefs and all the people returned to their places, while the keepers of the feather deities sang praises to them, making loud noises with the beating of the drums, all giving praises to the feather deities. And when these things ended towards evening, a priest came to offer the ohia god roasted banana, with a short prayer in sacrifice, and ended. A iho mai la lakou aohe ahi e a mai i keia la he kapu loa no ia, aia hiki aku ua akua ohia la imua o ka luakini, alaila a mai ke ahi a na kanaka a nui loa, a hiki aku la lakou i kai i ka luakini, a pule aku la lakou akua ohia nei; a pau ae la ia mau mea hoi aku la na akua hulumanu a me na ’lii a pau, a me na kanaka a pau loa, i ko lakou wahi, a hiilani aku la ka poe nana e malama ua mau akua hulumanu la, a kani mai la ka pahu a nui loa, e hiilani aku ana lakou imua o ua mau akua hulumanu nei; a pau ae la ia mau mea, a ahiahi ae la, hele aku la kekahi kahuna e hanai i ke akua ohia i ka maia a pulehu a pule uuku aku la ia, hanai aku la ia, a pau ae la ia.

On the morrow the priest who preceded the king came to report to him on the successful progress of his official duties, saying: Listen: “I performed my services to the god last night, and the night has indicated approval of you, and the god declares that you will become prosperous. You have seen how excellent the night of your god has been; the heaven was clear, unmarred by clouds. When you shall have become rich take care of me.”

A poeleele iho la haawi aku la ke alii i na kahuna i kauo no la laua elua, no ke kahuna ia ia ka laulama, alua laua haawi aku la ke alii i ke kanaka e lawe oe i mau moa kauo na na kahuna i elua moa a laua; a poeleele loa iho la, olelo ae la ke alii i ke kanaka: “E hele aku oe e papa aku i na kanaka mai o a o, i aku oe, e noho malie, aohe walaau, aohe hoi e a mai ke ahi i keia po,” a ao ae la, hele mai la ke kahuna hele honua, a olelo aku i ke alii i ka pono o ka loina o kana oihana, i aku ia i ke alii: “E, ua hana mai nei au i ka loina o ke akua i keia po, a ua mahalo mai nei ka po ia oe, a ke i mai nei ke akua e waiwai oe, a ua ike ae la no oe i ka maikai o keia po o ko akua, he paihila ka lani, aohe kau ao, a i waiwai oe e malama hoi oe ia’u.”

After these words the king commanded that the temple must be thatched this very day. Three were thus finished and of large size. And the king ordered all the people to come to pray. The people came with the feather gods. The priests seated all the people in double rows of eight, and all the idols were placed in rows also. The high priest, who wore a great white girdle, arose, seized a bunch of ieie ferns, and waving it, offered it to the deities Kunuiakea, Lononuiakea, Kanenuiakea, Kanaloanuiakea and Kukaohialaka. After serving the deities, the priest prayed to his priestly ancestral gods, performing the works this day in the same manner that his ancestors had done. The ancient rites were thus observed by him this day. A pau ia mau olelo, a hoolale a’e la ke alii i ka luakini, e ako i keia la hookahi no a paa ae la ekolu, a he mau hale nui loa; a pau ae la ia, a i a’e la ke alii e hele mai oukou e na kanaka a pau loa i ka pule, hele mai la lakou a pau loa, a me na akua hulumanu, a hoonoho iho la ke kahuna i na kanaka a pau, elua paha walu lalani kanaka o ka hoonoho ana a ke kahuna i na kanaka, a kukulu lalani ’e la ka poe akua a pau loa, a ku ae la ke kahuna nui iluna me ka malo keokeo nui, a lalau ae la kona lima i ka pupu ieie hoali ae la ia a kaumaha aku la i ke akua ia Kunuiakea, ia Lononuiakea, a ia Kanenuiakea, a ia Kanaloanuiakea, a ia Kukaohialaka; a pau ae la na akua, a kaumaha aku la ke kahuna i kona mau aumakua kahuna kahiko, a hiki mai la i keia la ana i hana ’i e like me ka lakou hana ana, a ua hiki ae la ia mau mea kahiko ia ia i kela la.

After he had offered prayers all the priests then arose, praying to god and chanting praises before the feather deities. This was a great day for invocations, a memorable day for the high priest, and all the supporting chiefs; they all were honored. And when the time neared that the priest had commanded them, the people lifted up the feather idols, standing on the upper side for some time. After a while the priest ordered them to move with the idols to the lower side, which they did, standing in that place for a long while. A pau ae la kana kaumaha ana, alaila ku ae la na kahuna iluna a pau loa, a pule aku la lakou i ke akua, a hiilani aku la ko lakou mau waha imua o na akua hulumanu, a he la pule nui loa no keia la, a he la hanohano nui keia no ke kahuna nui, a me na kahuna wawae a pau loa, he hanohano wale no lakou a pau loa, a kokoke i ka manawa a ke kahuna i kena aku ai i na kanaka e hapai ae i ka poe akua iluna, a hapai ae la lakou i ua mau akua hulumanu la, a loihi loa ka lakou ku ana ma ka aoao mauka, a kokoke i ka manawa e i aku ai ke kahuna i na kanaka e lawe i na akua ma ka aoao makai, a i ae la ke kahuna, e iho like ae oukou makai, a iho aku la lakou ma ka aoao makai ku like mai la lakou, a loihi loa ka lakou ku ana makai.

And the priest commanded the people who were holding the idols to “Move around in a circle, and see that you move properly, lest one of you make an error and he dies.” They moved around correctly, not making an error. And when they had made the circuit they stood in rows on the lower side. The priest then offered a prayer, called pokeo, a very sacred prayer, and used only in the temple. This prayer of pokeo was not applicable to all the chiefs. After this the people with the feather gods moved to the upper side and sat down. A i aku la ke kahuna i na kanaka e paa’na i na akua, e hele poai ae oukou, a e hele makai oukou me ka noonoo pono o hewa ’uanei kekahi o oukou make ia, a hele pono iho la lakou, aole lakou i hewa iki, a pau ae la ka hele poai ana ku lalani mai la no lakou makai, a pule aku la ke kahuna i keia pule, o Pokeo ka inoa, he pule kapu loa keia no ka luakini, aole i laha aku keia pule o Pokeo i na ’lii a pau, a i ka luakini wale no ia; a pau ae la ia, hoi ae la lakou mauka a me na akua hulumanu, a noho iho la lakou ilalo.

Then the priest who had the alaea arose and placed a hala wreath on the king, and one around the neck of the idol, and one around his own neck; this was an ordinance of the alaea priest. And he said to the people, “Keep quiet, all of you people and all of you chiefs.” He then turned to the king and said: “Listen to my prayer for you. During my supplication, if a chief interferes, he is a traitor to the land; but if a common man he shall die for your god.” A ku ae la ke kahuna ia ia ka alaea iluna; a hoolei aku la i ka lei hala i ke alii, a i ke akua kekahi lei i kona a-i, a i ke kahuna no kekahi lei i kona a-i, a he loina no ia no ke kahuna alaea, a olelo iho la ua kahuna la iluna o na kanaka, a i aku la: “E noho malie e na kanaka a pau, a me na ’lii a pau loa,” i aku la ke kahuna i ke alii: “E hoolohe mai oe i ko pule i pule au i ko pule, i walaau he alii o ke kipi no ia o ko aina; aka, i walaau he kanaka, e make ia na ko akua.”

He seized his staff and prayed for a long time. The people kept very quiet before him. At the proper time he commanded the people to arise, and said: “My brothers, it is well; it is safe; it is accomplished;” standing up eight times and sitting down eight times. After these things he warned the people to keep quiet and not make any noise. And the priest turned to the king and said, “It is well.” Then they all—the king, the priests bearing the feather gods, and the people—went into the temple to purify themselves therein. This was an ordinance of the priest for the temple service. After all these ended, they all went to their houses on this same day. A lalau ae la kona lima i kana laau, a pule iho la ia a loihi loa, aohe pane leo o na kanaka imua ona, a hiki aku la i ka manawa e i aku ai ke kahuna i na kanaka e ku iluna, a i iho la ke kahuna i na kanaka e ku iluna i aku la i na kanaka penei: “E kuu kaikaina hiki a ola ia’u ia, koia, ewalu ku ana iluna, ewalu hoi ana ilalo;” a pau ae la ia mau mea a papa aku la ke kahuna i na kanaka e noho malie oukou, mai walaau oukou, a olelo aku la ke kahuna i ke alii a i aku la, ua mai. A hele aku la lakou iloko o ka laukini me ke alii, a me ke kahuna, a me na akua hulumanu, a me na kanaka a pau, e hele ana lakou e kau i na auau iloko o ka luakini, he loina no ia na ke kahuna no ka luakini; a pau ae la ia mau mea, a hoi ae la lakou a pau i kauhale, i keia la hookahi no.

Here is another thing: The wife of the king was still under restrictions. She was not to bathe, nor eat fresh food, nor fresh fish, nor could she play; these were all prohibited. In the same way the priest’s wife kept the ordinances, after the manner of her priest husband, as the king’s wife observed those of her kingly husband. The women who reverenced their deities acted in this way, and also all the people of this land who worshiped in the temple. Eia no keia ano o ka wahine a ke alii ke noho kapu nei no ia, aole ia e auau i ka wai, aole ia e ai i ka ai hou mai, aole ia e ai i ka ia hou mai, aole ia e paani, he kapu loa no ia, a pela no hoi ka ke kahuna wahine, e hoomana aku ana i ka hope o kana kane kahuna, a pela no hoi ka ke alii wahine, e hoomana aku ana i ka hope o kana kane alii, a pela no hoi na wahine malama i ko lakou mau akua, a me na kanaka o keia aina e hoomana mai ana no i ka luakini, a me na makaainana a pau loa.

And when it was evening the king and the priests with the feather gods went in front of the temple and prayed outside. The people muttered strongly that the temple service of the king had failed this evening. And after these things they all went to their homes. The king then gave fowls to the feather deities and all the priests. These were sacred fowls with which to worship the gods this night; this was the night when the king would be affably disposed, as also the priests, the chiefs and all the people. A ahiahi ae la hele aku la ke alii a me na kahuna, a me na akua hulumanu imua i ke alo o ka luakini, a pule aku la lakou mawaho o ka luakini i keia ahiahi, a hookoikoi iho la ka olelo a na kanaka penei: haule iho la na hu’i o ka luakini a ke alii i keia ahiahi, a pau ae la ia mau mea, a hoi aku la lakou i kauhale, a haawi aku la ke alii i ka moa i ke akua hulumanu a pau loa, a me na kahuna a pau loa, a he moa kauo no lakou, a he mea hoomana aku na lakou i na akua i keia po, o ka po keia e oluolu ai ko ke alii manao, a me ko ke kahuna manao, a me ko na ’lii manao, a me ko ka puali manao, a me ko ka makaainana manao a pau loa.

But if any fault occurred this night, they would not be at all pleased, and great would be their dread of the god; but if the work of the king and of the priest was perfect this night, then they would be safe. This was indeed a fearful night. This was the night that the king’s food (taro) was pulled, as also that of the priests and all the chiefs and the people. When dark this night was solemnly still—no noise, no fires were lit, no squealing of pigs, no barking of dogs, no crying of children—a night when all the people and all the chiefs in the land held their breaths. Aka i loohia lakou e ka hewa i keia po, aole loa e oluolu iki lakou, alaila nui loa ka makau o lakou i ke akua; aka hoi, i pono ka hana ana a ke alii a me ke kahuna i keia po, alaila palekana hoi lakou. A he po maka’u loa no keia po. O ka po keia e kai ai ka ai a ke alii a me ke kahuna, a me na ’lii a pau loa, a me na kanaka a pau loa. A po iho la anoano iho la keia po, aole he walaau, aohe ahi a mai, aohe puaa alala mai, aohe ilio aoa mai, aohe keiki uwe mai, he po pili loa no keia no ka hanu o na kanaka, a me na ’lii a pau, a me na makaainana a pau loa o kuaaina a pau loa.

This was the night of the service called, hulahula, to designate right and wrong, of life and death. At midnight, the priest, the king and chiefs and the people awoke, and went over to the outside of the temple. Not a word was spoken by them this night. They waited for early dawn, and when it came the king and the priest made preparation, while the majority of the people prayed from a distance, imitating the voice of the rat, of the chicken, of the bird, of the dog and of the pig. Thus they worshiped their gods, all of them asking their deities, saying: “Make your powers great, our gods, at the king’s service, where a post to your house shall have a place.” And this was agreeable to all the people. And at morn the priest took hold of the idol and the lama leaves and a small white covering (oloa), while the king seized the drum and the pig and entered the temple, they two alone, imposing its sacredness. O ka po keia e kai ai ka aha, o Hulahula ka inoa, he hailona no ka hewa a me ka pono a me ka make a me ke ola; aumoe iho la ala mai la ke kahuna a me ke alii, a me na ’lii, a me na kanaka a pau loa, hele aku la lakou a hiki aku la lakou mawaho iho o ka luakini aohe pane leo o lakou i keia po, kakali aku la lakou a kokoke aku i ka wanaao, a hiki mai la ka wanaao ia lakou, hoomakaukau iho la ke alii a me ke kahuna a o ka nui o na kanaka, ua pule mai la lakou ma kahi e, e hoomana aku ana i ka leo o ka iole, a me ka leo o ka moa, a me ka leo o ka manu, a me ka leo o ka ilio, a me ka leo o ka puaa; pela lakou i hoomana aku ai i ko lakou mau akua, i aku la lakou a pau loa i ko lakou poe akua: “E, i nui ka mana o oukou e na akua, i ka aha a ke alii, i kahi e ku ai kou pou hale,” a pela no ka manao o na kanaka a pau loa; a kokoke aku la i ka wanaao lalau ae ke kahuna i ke akua, a me ka lau lama, a me ka oloa, lalau ae la ke alii i ka pahu i kona lima, a me ka puaa, a komo aku la iloko o ka luakini o laua wale no elua ke kapu loa no ia.

OF THE PRIEST DIRECTING THE SERVICE NO KE KAI ANA A KE KAHUNA I KA AHA.

The priest gathered up the lama leaves in his hand, wrapping them in the white kapa, and said to the king, “Listen you for our mistakes within here.” An immense bank of clouds then settled above them, so that the stars were invisible. They prayed and the clouds were dispelled, and the stars twinkled. And when the priest saw that it was all clear above, he said to the king, “Listen you for the cries of the mice, the singing of the birds, and the crowing of the roosters.” After these things, the priest stood up while imploring the prayer called hulahula. He then sat down, praying silently. When he ended his prayer, he turned his face to the rear, to the king. And when the king saw the priest’s glance, he (the king) offered the pig, saying: “O Ku, hulahula! Here is thy pig, and may I be saved by thee; and here is thy beautiful house, a gift from me to thee. Save thou my land, and chiefs and all the people. Cursed be the traitor who robs the land, or the tattler who would seek our defeat; here is where the object of our service is directed.” And when the king had finished, the priest entered a temple division (waiea) to conduct his prayer secretly; it was a small house essential for the services of the priest. Pupu iho la ke kahuna i ka lau lama i kona lima a hoohume ae la ia i ka oloa i ka lau lama, a i aku la ia i ke alii: “E hoolohe oe i ka hewa maloko nei o kaua,” a kau ae la ke ao nui maluna o lakou, aohe ikeia aku o ka hoku, pule aku la lakou, a pau ae la ia ka hiolo puupuu mai la ka maka o ka hoku, a ike ae la ka maka o ke kahuna i ka maikai oluna, alaila i ae la ke kahuna i ke alii: “E hoolohe oe i ka leo o ka iole, i ka leo o ka manu, a i ka leo o ka moa;” a pau ae la ia mau mea, alaila ku ae la ke kahuna iluna, kalokalo aku la ke kahuna i ka aha, o Hulahula ka inoa, a noho iho la ia ilalo, pule aku la ke kahuna oia wale no; a pau ae la kana pule ana, alawa ’e la kona mau maka mahope i ke alii, ike aku la ka maka o ke alii i ka alawa ana mai a ke kahuna, hahau aku la ke alii i ka puaa, i aku la: “E Ku, ia Hulahula, eia ko puaa e ola au ia oe, a eia ko hale maikai he makana na’u ia oe, a e hoola mai oe i kuu aina, a me na ’lii, a me na kanaka a pau loa, molia i ke kipi i ka ili aina, i koa kani paha i ko nau e hee ia’u, ilaila ka piko o ka aha a kaua e kahihi ai;” a pau ae la ka ke alii, alaila ke kahuna lawe aku la e huna i ka aha iloko o ka waiea, he wahi hale uuku ia, a he loina no ia na ke kahuna.

After this the priest uttered a prayer softly, and then turned his face to the king, asking: “How was our prayer service?” The king answered him. “It was well.” Then the priest questioned the king to learn if he (the king) had faithfully complied in listening for the right or the wrong, saying: “Heard thou not the birds singing?” “No.” “Heard thou not the crowing of the rooster?” “No.” “Did not hear a dog bark?” “No.” “Was there not anything wrong at all with us?” “No.” “Did you not hear anything wrong at all from the outside?” “No.” Then the priest told the king, “Your prayer was well done, and you are saved, and your land, and the chiefs and all the people.” At the end of their consultation, they went outside to inquire particularly what the people had heard. And they inquired quietly: “Say, what have you heard on the outside here?” And they whispered in reply: “Nothing, nothing at all. There was nothing wrong at all outside here that we heard of.” Then the priest said to the king: “Your majesty.” The king responded, “Yes.” (E o.) “I say unto you, your prayer was good, and the night returns thanks unto you, and the deity says, ‘Thou shalt have life.’ ” They then gathered on the outside of the temple, raising their voices, exclaiming “The prayer is flown” (finished). And when the people heard that the king’s prayer service was ended, loud voices were heard from all places, the exclamations of the crowd of people making a rumbling sound, the report being carried far and wide. This was pleasing to the king, and to the priest and the chiefs and all the people. A pau ae la ia, hoopai ae la ke kahuna i ka aha, a haliu aku la kona alo i ke alii la, ninau aku la ke kahuna i ke alii, i aku la: “Pehea ka aha a kaua?” I mai ke alii ia ia, “Ua maikai.” A ninau aku la ke kahuna i ke alii, i maopopo ai kana hoolohe ana i ka pono a me ka hewa, i aku la: “Aohe oe i lohe i ka leo o ka manu?” “Aole.” “Aole oe i lohe i ka leo o ka moa?” “Aole.” “Aole leo ilio au i lohe?” “Aole.” “Aole loa anei he mea hewa iki maloko nei o kaua?” “Aole.” “Aole anei he mea hewa iki mawaho mai au i lohe?” “Aole.” I aku la ke kahuna i ke alii: “A ua maikai ko aha, a ua ola oe, a me ko aina, a me na ’lii, a me na kanaka a pau loa;” a pau ae la ia mau olelo a laua, hele aku la laua mawaho e ninau pono aku ia lakou i ka lakou mau mea i lohe ai, a ninau malu aku la laua: “Ea, heaha ka oukou mau mea i lohe ai mawaho nei?” A hawanawana mai la lakou hoole mai la: “Aole, aole, loa, aole loa akahi mea hewa iki mawaho nei, a makou i lohe;” alaila olelo ae la ke kahuna i ke alii, i aku la: “E ka lani e,” o mai la ke alii, “E o.” “Ke olelo aku nei au ia oe, maikai ae nei ko pule, a ke mahalo mai nei ka po ia oe, a ke i mai nei ke akua, e ola oe;” alaila houluulu ae la lakou, a akoakoa mawaho iho no o ka luakini, a hea ae la lakou me ka leo nui iluna, a hooae la lakou i ko lakou poe leo iluna, i ae la penei “Lelewale ka aha e;” a hooae la lakou me ka leo nui, a lohe mai la na kanaka ua lele wale ka aha a ke alii, olo mai la ka pihe a kela wahi a keia wahi, nakulu aku la ka leo o ka puali a me kanaka makaainana a pau loa, kukui aku la ke kaulana i na wahi a puni, a ua oluolu iho la ka manao o ke alii, a me ke kahuna, a me na ’lii, a me na kanaka a pau loa.

A ao ae la, pule aku la lakou mawaho o ka luakini, ekolu pule o keia kakahiaka, he waipa, a he kuwa, a he kuwi; a pau ae la ia a komo aku la lakou iloko o ka luakini, a me na ’lii a pau, a me na akua a pau, a me na kahuna a pau loa, a noho iho la lakou i ke alo o ka luakini a ku ae la ke kahuna nui iluna, a hoali ae la i ka aha, o Kolii ka inoa o keia pule, a he pule kapu loa no keia na ke kahuna.

At the conclusion of this prayer they went on the outside, giving to each feather image one pig, and one pig each to the principal priests. The king then commanded his stewards, saying, “Go and roast some large-sized pigs, about ten in number.” This concluded that part of the ceremonies. Then they all returned within the temple to clothe with small white kapa the wooden idols and the images, making great prayers this very same day. After these petitions the priest waved his hand and sat down, all joining in a prayer. The fires were lit on the outside and among the people of the outer districts; and after a prayer the king offered to the deity a broiled pig. Only broiled pig was offered to the deity, not roasted (in the ground). After the king’s offering to the deity, they all went to their houses. When the pigs set apart for the feather gods were cooked the keepers of said feather gods sang praises. When the pigs set apart for the king—they were good sized pigs—were cooked, there might be about ten or twenty of them, they were taken into the temple where a single priest offered a short prayer over them. The king’s portion was then brought back and placed before him, while other portions were given to the chiefs. A pau ae la keia pule a haele ae la lakou mawaho, a e haawi i ka puaa i na akua hulumanu, a pakahi ka puaa ia lakou, a pakahi hoi ka puaa i na kahuna wawae, a kena aku la ke alii i na aipuupuu, e kalua mai oukou i mau puaa nui i umi paha, a oki ae la keia mau mea a pau, alaila hoi hou aku la lakou iloko o ka luakini e kopili mahaehae lakou i ke akua laau i ke kii, a pule nui aku la lakou i keia la hookahi no, a mahope iho o ka pule ana hoali ae la ke kahuna i ka au lima, a noho iho la ilalo, a pule aku la lakou, a a mai la ke ahi owaho, a me kuaaina pau loa, a mahope iho o ka pule ana, mohai aku la ke alii i ka puaa pulehu i ke akua, a he pulehu wale no ka puaa o ke akua, aole e kalua; a pau ae la ka mohai ana a ke alii i ke akua, a hoi aku la lakou i ko lakou kauhale, a moa mai la na puaa a ka poe akua hulumanu, a hiilani aku la ka poe nana i malama na akua hulumanu; a moa mai la ka ke alii mau puaa, a he mau puaa nui no hoi, he umi paha, a he iwakalua paha, a halihali aku la ka puaa a ke alii iloko o ka luakini, a malaila e pule uuku ai kekahi kahuna hookahi; a pau ae la ia, alaila hoihoi mai la ka ke alii waiwai imua o kona alo, a e haawi ia na na ’lii kekahi waiwai.

After this and when it was evening the king commanded his stewards to cook forty pigs for the kuili (prayer) of the temple. After sunset a number of priests went on the outside to pray. This prayer was called kaulahale. After this and when it was dark, torches were lit in the temple and in the houses. Then all the priests and all the chiefs with the deities assembled on this night. This was a night of fervent prayer, and they were to see that they did not sleep at all this night. And on this night also, the high priest’s knowledge of all the prayers would be shown. They (the priests) then prayed and their voices were raised up high, and became as of those who were disputing. They also waved their hands making motions as if dancing. They clapped their hands loudly with rejoicing in the temple. A pau ae la ia, a ia ahiahi ae la alaila kena aku la ke alii i kana poe aipuupuu, e kalua mai oukou i puaa no Kuili, o ka luakini, i hookahi kanaha puaa, a napoo iho la ka la, a hele aku la kekahi poe kahuna mawaho, a he kaulahale ka inoa o keia pule; a pau ae la ia, a poeleele iho la, alaila malamalama aku la na kukui iloko o ka luakini, iloko o ka hale, alaila hele mai la na kahuna a pau loa, a me na ’lii a pau loa, a me na akua a pau loa, i keia po, a he po pule nui no keia, a e ao aole lakou e moe iki i keia po, a i keia po alaila ike ia ke kanaka kahuna nui i pau loa ka pule ia ia, a pule iho la lakou, nui loa ko lakou mau leo iluna lilo a he like ma ka hakaka lakou, a he kuhikuhi ka lima me he hula la, a paipai nui iho la lakou i ko lakou mau lima e hiilani ana i ka luakini.

These ceremonies ended, the pigs were brought into the temple and were tied by the priest. They then renewed their praying until morning, when they went to their houses. During the morning the king commanded his stewards to cook some more pigs—forty in number—and it was then noon. Again the chiefs, the priests with all the idols, went into the temple to pray, to worship and to give praise. After this service they removed to the outside, and in the afternoon entered the temple again to pray. This was called kulawa. After this they went outside to their places; and after some time, they again entered the temple, this same day, to pray. This was called kupapaa. They followed in a prayer called kuaiwa, at the conclusion of which it was near sunset. They then went up to the altar to pray, and this prayer was called kulewalewa. A pau ae la ia alaila halihali mai la ka puaa iloko o ka luakini, aka i naki iho la ke kahuna i ka puaa iloko o ka luakini; a pau ae la ia, alaila pule hou aku la lakou a ao ka po, a hoi aku la lakou i ko lakou kauhale, a awakea ae la kena hou aku la ke alii i kana mau aipuupuu, a i aku la: “E kalua hou mai oukou i mau puaa i kanaha,” a ku ae la ka la alaila hele hou aku la na ’lii, na kahuna a me na akua a pau loa, e hele ana lakou e pule nui iloko o ka luakini, e hoomana a e hoolea; a pau ae la ia pule ana hoi ae la lakou iwaho, a aui ae la ka la hoi hou aku la no lakou iloko o ka luakini, a he kulawa ka inoa o keia pule a lakou; a pau ae la ia a hele ae la lakou iwaho i ko lakou wahi; a mahope iho o ia noho ana hoi hou aku la no lakou iloko o ka luakini, i keia la hookahi no, a he kupapaa ka inoa o keia pule; a pau ae la ia pule a lakou, a pule hou aku la no lakou, a he kuaiwa ka inoa o keia pule a lakou, a pau ae la ia pule a lakou, a mahope iho o ia mau mea, a pau loa aneane iho la e kapoo ka la alaila hele aku la lakou i ke kuahu a pule aku lakou i ke akua, a he kulewalewa ka inoa o keia pule a lakou.

The king then commanded one of his priests, “Go and bring the idol in here.” A man went and brought the ohia god, which they had brought down on a previous occasion. And when it was brought to the temple the king ordered a human sacrifice and a pig for the god. A man was brought before the king who ordered a prayer to be offered. The priest stood up and waved a small spear (javelin, o), then sat down. They all prayed, and the man was then killed, and offered to the god, both man and pig. This concluded the ceremonies, and it was sunset, and they all went to their houses. One of the priests made preparations to perform certain of his official duties. He was the ulua fishing priest. When night came he went out to sea throwing his hook to the ulua. If the bait was all eaten up, he would be in great dread; or if the bait remained it was well. But if the hook was lost, his effort was futile, as also the prayer of his mouth, on the water. He therefore prayed earnestly in the canoe while at sea, before returning to shore. Alaila kena ae la ke alii i kekahi kahuna, i aku la: “E kii ae oe i ke akua e lawe mai iloko nei,” a kii aku la kekahi kanaka a ke akua ohia a lakou i kii ai mamua iuka, a lawe ia mai la ua akua ohia nei imua o ka luakini, a kena ae la ke alii i kanaka na ke akua, a i puaa kekahi, alakaiia mai la ke kanaka a hiki mai la i ke alo o ke alii, a kena ae la ke alii e pule, a ku ae la ke kahuna iluna, a hoali ae la i ka o, a noho iho la ilalo, a pule aku la lakou a pepehiia iho la ke kanaka, a mohai aku la ke alii i ke akua i ke kanaka a me ka puaa; a pau ae la ia a kapoo iho la ka la, hoi ae la lakou i ka hale, a hoomakaukau iho la kekahi kahuna i kana oihana, o ke kahuna ulua a po iho la holo aku la ia ma ka moana e hoolei aku i kana makau i ka ulua, a i pau ka maunu hopohopo loa ia, aka i koe mai ka maunu a he maikai no ia, aka i moku ka makau hewa loa kana loina, a me kana pule, a me ka pule no ia ma kona waha ma ka moana, a ua pule nui no ia makai, ma ka waa, a hoi mai la ia iuka.

Another priest was conducting his own services this night, this last-mentioned priest, however, offering his prayer in the temple. This prayer was called maua, an ordinance of the temple. And after midnight the king came into the temple, where they made earnest prayer at the altar. Oihana was the name of this prayer. This was a very sacred night, fires not being allowed to burn. Then the high priest chanted these two prayers, which are piikumu and leiau by name. A hana iho la kekahi kahuna i kana loina, i keia po hookahi no laua i hana ’i; a maloko nae o ka luakini keia kahuna i hana ’i i kana loina a he maua ka inoa o keia pule, a he ano no ia no ka luakini; a pau ae la ia a mahope iho o ke aumoe, a hele mai la ke alii iloko o ka luakini ma ke kuahu ilaila lakou e pule nui ai, a he oihana ka inoa o keia pule, a he po kapu loa no keia, aole e a mai ke ahi i keia po; a pau ae la ia, alaila kalokalo ae la ke kahuna nui i keia mau pule, elua inoa o laua, o piikuma laua o leiau ko laua mau inoa.

A pau ae la ia, a hoomakaukau ae la ke alii ia ia, a me ke kahuna moolono, e hele aku laua e kai i ka aha, o Hooilimoo ka inoa o keia aha; a nukuke iho la lakou aohe pane leo, aohe onioni, alaila lalau ae la ke kahuna moolono i ka lau lama i kona lima, a hoohume ae la ia i ka oloa, a ku ae la ia iluna, a kalokalo ae la ia i ka aha, a noho iho la ia ilalo, a pule aku la, a pau ae la kana pule, alawa ’e la kona maka mahope i ke alii, a ike mai la ka maka o ke alii i kana nana ana mai ia ia, a hahau aku la ke alii i ka puaa a mohai aku la i ke akua, a i aku la: “E Ku ia Hooilimoo, eia ko puaa, he puaa ola no’u ia oe, e nana pono mai oe ia’u, a molia i ke kipi i ka ili aina, a molia i ka hale iwi, e make ia.” A pau ae la ka ke alii mohai ana, alaila haliu mai la ke kahuna i ke alii, a ninau mai la ia: “Pehea ka aha a kaua?” A i aku la ke alii ia ia: “Ua maikai, aohe mea hewa iki a kou pepeiao i lohe?” “Aole.”

A pau ae la ia, a hoopai ae la ke kahuna i ka aha, a hoonoa uuku ae la, alaila hoi malie aku la laua ma kahi lehulehu o kanaka a ninau aku la lakou i ka lakou mau mea i lohe ai, a hoole mai la lakou; a pau ae la ia mau mea, i ka po hookahi no lakou i pule ai, o ke kahuna ulua, a me ke kahuna maua a me ke kahuna nui a me ke kahuna moolono, i keia po hookahi no lakou i pule nui ai, a wanaao ae la, alaila hoali ae la ke kahuna a ku ae la iluna. Kalokalo ae la i ka lakou pule, o kolii ka inoa o keia pule, a noho iho la ilalo pule aku la; a pau ae la ia, a hoopii aku la na aha limalima iluna o ka lananuu, ilaila kekahi mau kanaka elua, e kahea mai ai me na leo nui o laua, a ke pule aku nei no na kahuna malalo aku, a hula mai la laua iluna, a he makiilohelohe ka inoa o neia mau mea a pau. A pau ae la ia, alaila hele ae la ke alii iwaho, e haawi i ka puaa i na akua hulumanu a me na kahuna a me na ’lii a pau loa, a me na kanaka maka hanohano o ke alii a pau loa, alaila haawi pakahi aku la ke alii i ka puaa i na akua hulumanu, a pela no hoi i ka poe kahuna a palima ka puaa i na ’lii likelike iho, a paumi ka puaa i na ’lii nui, a pakahi ka puaa i kanaka maka hanohano, a palua ka puali hookahi puaa, a o kanaka liilii loa iho aia moa mai ka ke alii waiwai, alaila haawi lakou a pau loa, alaila haawi aku la ke alii i ka puaa; o ke kuahu na ka poe akua laau, alima paha kanaha puaa, a ka poe kii; a pau ae la ia mau mea, alaila hoi hou aku la lakou iloko o ka luakini a me na ’lii, a me na kahuna a pau loa, a pule aku la lakou ma ke alo o na akua laau, a he kopili-nui ka inoa o keia pule. A ku ae la ke kahuna nui iluna kalokalo ae la i ka au lima, a noho iho la ia ilalo, a pule aku la lakou, a a mai la ke ahi a nui loa, a po kai ae la luna i kau wahi o ka puaa a pulehu aku la ka puaa o ua luakini nei a ke pule aku nei no lakou imua o ka poe kii.

The broiled pigs, about five forties in number (200) were brought into the temple and placed before the wooden idols, together with a large quantity of green bananas, and of coconut, together with two or three men transgressors, who, after being killed, were placed among the pigs, the coconuts and the bananas. The ulua fishing priest then prepared to come forward to state his opinions before the king. No one was to be seen passing on the outside under penalty of death. And when he came there solemnity prevailed on the outside, not a person passing. He came uttering a prayer and holding a baited hook in his hand. This was the same hook with which he was fishing during the night, and his mouth was still moving in prayer. And when he arrived at the temple the other priests were in dread at his appearance, and fled into the hale-pahu, a place within the temple. The priest then ceased praying and spoke to the king, saying: “Your majesty, listen to the words of god. I went out to sea last night. My hook did not part, and my bait was not devoured. Your prayer was excellent. No traitor shall live at thy hand. Our chief would not overcome thee.” After these words he was free and returned to his place. A halihaliia mai la ka puaa pulehu a ua mau akua laau la, a elima paha kanaha, a hiki mai la iloko o ka luakini a waiho aku la imua i ua poe kii la a me ka maia maka a nui loa, a me ka niu a nui loa imua o ua poe kii nei, a me kekahi mau kanaka lawehala elua paha a ekolu paha, a pepehiia iho la lakou, a waiho pu aku la lakou i na kanaka make me ka puaa, a me ka maia, a me ka niu, alaila hele mai la ke kahuna ulua, e hai i kana pono i ke alii, aohe kanaka maalo ae iwaho o make no ia ia, a i kana hele ana mai ihiihi iho la iwaho iho, aole hele kanaka, a me ka pule no ia ma kona waha i kana hele ana mai a me ka makau no i kona lima, a me ka maunu no i ka makau, o ka makau no keia ana i lawaia ’i i ka po, a ke pule nui nei no ia ma kona waha, a hiki aku la ia i ka luakini, a makau nui iho la ka poe kahuna, i ke kahuna ulua, i kana hoea ana aku, a auhee aku la lakou iloko o ka hale pahu iloko no o ka luakini, alaila pau ae la ka pule ana a ua kahuna la, alaila olelo mai la ia i ke alii, i mai la: “E ka lani, e hoolohe mai oe i keia olelo a ke akua, a ua holo aku nei au i kai i ka po nei, aole i moku kuu makau, aole i pau kuu maunu, a ua maikai no ko pule, aole e ola ke kipi ia oe, aole e ola ka makou alii ia oe.” Alaila hoonoa ae la i kana olelo, a hoi aku la ia i kona wahi.

The people then resumed their praying in the temple before the images and the king offered as sacrifices the pigs and the dead men, which were laid down with them, together with the coconuts and the bananas. After this they all went to their houses. After the pigs set apart for the feather gods had been cooked, the people sang praises to these false deities. Then also were cooked the pigs set apart for the king, and for the chiefs, the people and those of the higher class. All the pigs were taken to the temple where another priest came to bless the offerings. He made a short prayer, after which the king’s share was returned to him, which he (the king) himself distributed to the needy, as their portion.

A pule hou aku la no lakou i ka luakini imua o ka poe kii, alaila, mohai aku la ke alii i ka puaa, a me na kanaka make e waiho pu ana no me lakou, a i ka niu, a i ka maia; a pau ae la ia, alaila hoi aku la lakou i ko lakou wahi a pau loa, a moa ae la ka puaa a ka poe akua hulumanu, a hiilani aku la lakou i ua mau akua wahahee nei; a pau ae la ia, alaila moa mai la ka puaa a ke alii, a me ka na ’lii, a me ka ka puali, a me ka na kanaka maka hanohano a hali aku la ka puaa a pau loa iloko o ka luakini, a hele aku la kekahi kahuna e hainaki i ka puaa, a pule uuku iho la ia; a pau ae la ia, a hoihoi mai la ka waiwai o ke alii io na la, alaila haawi aku la ke alii i na kanaka nele i waiwai na lakou; a pau ae la ia ahiahi ae la hele hou aku la lakou iloko o ka luakini, a me na ’lii, a me na kahuna, a me na akua a pau loa, a pule aku la lakou i keia ahiahi, a mohai aku la ke alii i ka puaa, a me ka maia a me ka niu a me ke kanaka make, alaila haalele iho la lakou i ka luakini. Hele aku la lakou i ka hale o Papa, i ka loina a ia kahuna, pule iho la lakou malaila, a haule iho la ka hui o Papa i keia ahiahi hookahi no. A pau ae la ia, alaila hoi aku la lakou i ko lakou wahi.

When it was dark they again went into the temple with the king, the priests and all the deities, where they prayed at the altar. The name of this prayer was weweke, an ordinance of the temple. And the priests went, with one of the king’s deities, among the houses [of the people] praying on the outside. This was deceitful praying. They told the people who were inside of the houses to “come out here”. Thus they endeavored to deceive the people. The people knew what all their talk meant to them. They made careful study this night—a night dedicated to kahoalii. This prayer was called lalakoa, and no people dared pass on the outside lest they died. And after this they [the priests] went to their places, leaving one man in the temple as a soldier on watch. This was a rule of the temple according to the priests. All these things were done in one night. A poeleele iho la hele hou aku la no lakou i ka luakini, me ke alii, a me ke kahuna, a me na akua a pau loa, a pule aku la lakou imua o kuahu, o weweke ka inoa o keia pule, he loina no ia no ka luakini, a hele aku la na kahuna a me ko ke alii akua hookahi, hele aku la lakou ma kauhale e pule aku ai mawaho, a he pule hoopunipuni no keia, i aku la lakou i na kanaka oloko o kauhale: “E hele mai oukou iwaho nei;” pela lakou i wahahee aku ai i na kanaka, ua ike no na kanaka a pau i keia mau mea a lakou i olelo aku ai ia lakou la ua noonoo nui no lakou i keia po, a he po kapu loa no keia no ka hoalii, a he lalakoa ka inoa o keia pule, aohe maalo kanaka o keia po mawaho o make lakou. A pau ae la ia hoi mai la lakou i ko lakou wahi; oia hoi ua noho iho la no kekahi kanaka hookahi iloko o ka luakini, he koa ia no kulana a he ano no keia no ka luakini, he loina no ia na ke kahuna, i keia po hookahi no keia mau hana a pau.

A wanaao ae la hele aku la ke alii i ka hale o Papa e kai i ka aha o ka hale o Papa, a me ke kahuna no i ike i ka loina oia mea a pule aku la laua; a pau ae la, a olelo mai la: “E hoolohe mai oe i ka’u olelo,” a ae aku la ke alii ia ia: “Ae.” “Ua maikai ko pule a ua nana mai no ko akua ia oe.” A hoi aku la ke alii i kona wahi, a mahope iho a ao ae la hele hou aku la no ke alii, a me na kahuna a me na akua iloko o ka luakini, a e pule uuku aku i ke akua, a mahope iho o ka pule ana mohai aku la ke alii i ka puaa i ke akua, a me ka maia, a me ka niu, a me ke kanaka make, he holua keia pule. A pau ae la ia, alaila lawe ia aku la ko ke alii akua hulumanu i kahakai, a he akua kapu loa ia, a he hoana wale no kana hele, a he moe na kanaka a pau loa, a me na’lii a pau loa, alaila hele hou aku la no ke alii i ka hale o Papa e pule malaila, alaila hele mai la na kanaka a pau loa, a me na’lii a pau loa e puleia ’i e ke kahuna, o papa i noa lakou i auau lakou i ke kai, a o ke akua wahine keia nana e hoona ke kapu o ka luakini a ikeia ’e la ka maea o na kanaka a pau loa, a me na ’lii a pau loa, a me na kahuna a pau loa, auau la lakou i keia la, aole nae lakou i noa, he loina keia na ke kahuna hono.

After bathing they all went into the temple—the king and the priests and the people. The hono priest placed the people in eight rows before the altar, and in presence of the images, the hono priest officiating, said: “Remain quiet, all of you. Do not make a noise. Do not move. Steady your posture, make the knees uniform, and keep your seats down, so that the deity may be favorably impressed.” They obeyed the priest and behaved themselves, not moving in the slightest. The priest then arose, shook the lama branch over the people, praying alone, and saying, “The palm of the hand, raise it.” All the people raised their hands without making any other movements, lest they might be killed. This was a most sacred ceremony of the hono priest, and an ordinance of the temple, a charge also from his ancestor to him. The priest then gave the king his decision, saying, “Your prayer is excellent. This is the strength of unity by which you will retain your land.” The priest then released himself from the service, and they all left the temple, going outside to parcel out the goods to the people and the hono priest, [the goods being] pigs, bananas and coconuts. And when this was ended and it was night the priest of Papa offered prayer in the House of Papa. Kuili was the name of one of his prayers this night, and keliimaomao was the name of the other prayer. The king did not accompany him this night. A pau ae la ka lakou auau ana, alaila hoi aku la lakou iloko o ka luakini, a me ke alii, a me na kahuna a me na kanaka, a hoonoho iho la ke kahuna hono i na kanaka hoonoho lalani iho la ia ia lakou imua o ke kuahu, i ke alo o ka poe kii a ewalu paha lalani kanaka, a hoomalu iho la ke kahuna hono o kana oihana, e noho malie oukou, mai walaau oukou, mai onioni oukou, e puunaue ka noho e like ke kuli e hoomaule ka lemu i paa ilalo, i maikai ke anaina a ke akua; a lohe iho la lakou i ke kahuna a hoomalu iho la lakou ia lakou iho, aohe naue, aohe luli, a noho malie nui iho lakou a ku ae la ua kahuna hono la iluna a hoehu ae la ia i ka lau lama iluna iho o na kanaka, a pule iho la ia oia wale no a iho la ia penei, ka hoaka o ka lima ina iluna, alaila o ae la ka lima o na kanaka a pau iluna, aole o lakou onioni ae o make lakou, a he pule kapu loa no keia na ke kahuna hono, he loina no ia no ka luakini, a he kauoha no na kona makua ia ia; a pau ae la ia, alaila olelo aku la ke kahuna i kana pono i ke alii i aku la: “Ua maikai keia pule au, o ka hono keia o ka iwi e paa ai, a me ko aina a hoonoa ae la ke kahuna i kana.” A haalele iho la lakou i ka luakini, a hele aku la lakou iwaho e haawi i ka waiwai na na kanaka, a me ke kahuna hono i ka puaa, a i ka niu, a me ka maia, a pau ae la ia, a poeleele iho la, alaila pule iho la ke kahuna o Papa iloko o ka hale o Papa, a he kuili ka inoa o kana pule i keia po a o koliimaomao ka inoa o kekahi pule ana i keia po, aole ke alii i hele aku iona la i keia po.

A ao ae la i ka wa kakahiaka, alaila hele aku la ke alii iona la e hoolohe i kana olelo mai, a i mai la ia i ke alii: “E, ua maikai ae nei keia po o ko akua wahine, aole e ola na wahine waha hewa mai ia oe, e make ia i ko akua wahine.” A pau ae la ka ke kahuna olelo ana, alaila hele ae la lakou mawaho iho i ka oihana a ke kahuna o Papa, alaila hele mai la na kanaka a pau loa, a me na ’lii a pau loa, a me na kahuna a pau loa, imua o ke alo o ua kahuna hale o Papa la, nana lakou e hoonoa i keia la, a me ka luakini, alaila kena ae la ke alii i kana luna i ilio na ua akua wahine la hookahi paha kanaha ilio a me ka moa, a halihali mai la lakou a akoakoa, alaila hoali ae la ke kahuna i ka o a noho iho ia ilalo, a pau ae la ia, alaila kena ae la ke alii i ua kahuna hale o Papa nei e kii aku oe i ka malo a kuu wahine a me kana puaa makana mai i ke akua, a kii aku la ke kahuna i ua alii wahine la; a haele pu mai la laua me ia a paa mai la ia mamua o ka malo o ua alii wahine la, a me ka puaa i kana lima, a ua paa mai la no hoi kela o kona lima i ua malo nei mahope mai o ke kahuna, a pule mai la ia mamua ona, a nana nui mai la ka maka o na kanaka a pau a ua kakua kela me ka pau keokeo ma kona hope, a kokoke aku la laua imua o ke alo o ua akua wahine la; a pau ae la ka pule a ke kahuna, mohai aku la ke alii wahine i ka malo a me kana puaa i ke akua wahine, i aku la ia: “Eia ko malo a me ko puaa, e ola maua me kuu kane ia oe, e ke akua, me kuu kane, a e haawi mai oe i keikikane na maua i kii pala nou, e ke akua, aka, i ole, i kaikamahine maua i kukuoloa nou, e ke akua, ua noa.”