Chapter IV: Part III: is devoted entirely to chants of various kinds. These are (1)

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.

RELATING TO THE DEVELOPMENT OF THE ROYAL CHILD IN ITS MOTHER’S WOMB.

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.”

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.

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.

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.

In consideration of these things the people of all the land praised its (the child’s) name, the father commanding the people to “dance in honor of my child, all ye men and all ye chiefs.” Thus the various dances were performed; such as the laau, pahu, puniu, pailani, pahua, apiki, alaapapa [1] with great rejoicings; and name songs in honor of the child were composed and given to bards who went from place to place singing them, so that the people throughout the land might know them. All of the people greatly rejoiced, and whoever did not join therein was condemned and was termed a know-nothing. [2]

After all these things when the time of birth nears the inaina [3] is discharged, that which envelopes the child, a sign of the child’s coming forth. Then the high priests with the feather god come forward, all praying to a false deity. The drums are beaten, and prayers at intervals are offered from a separate place, in honor of the child.

As the child approaches the birth, the mother laboring for a day, or perhaps for two days, the incantations become general. Great reverence was shown these false gods, and those having pebble gods, [4] or shark gods, or unihipili’s [5] (ancestral gods), or fire (Pele) gods worshiping them accordingly; and those who entreated for a position presented their petitions, and so did those of sincere [6] prayers. If an ordinary man and an ordinary woman came with their false deities (images) held above them, prophesying before the chiefs and the people, falsely claiming that they were possessed, [7] because of the spirit of prophecy resting upon them; thus they declared before the chiefs and all the people, saying: “Your child is born; your wife will not die”, people at a distance would inquire, “What did they say?” Those who heard them plainly told the others that the gods who were in possession of those two told the king that his wife would not die.

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.”

The pig was taken by the priest and offered to the deity with the prayer, “Oh God, here is the pig; give thou health (life) to your offspring and your descendants.” Then the rain fell (in answer). [8] The people and the chiefs praised because of the propriety of sacrificing the pig to the deity. The same ceremonies were accorded the female deity when the travail was over and the child was born, a great royal child, Wakea by name. This was the royal procedure of ancient time, that when he was born he was taken before the deity in the presence of the priests. A priest waved the bambu with which the umbilical cord was to be cut, and then tied the umbilicus of the child with a string, and after a prayer severed the umbilicus. Blood flowed from the cut of the child, [9] whereat the priest declared, “This is a rich child.”

After the king and all the people heard this the king chose certain suitable persons to rear the young chief, close relatives of his mother, of royal descent. Then the child was placed in strict seclusion—a most sacred place—so sacred that a person who ate pig or coconut, or any unclean or filthy food, or those whose garments were greasy with the oil of the coconut were not allowed there. The child was not to eat out of any old vessel which formerly contained anything filthy; it was strictly forbidden. If a man ate pork he must die. If any woman in care of such child should eat offensive food she should die. Thus were the chiefs and the people held in fear by the false gods so that the child might live. As the infant was brought up and grew to childhood, the parents conferred together, the father saying to his wife, “Our child must be circumcised.” “Yes, if you think so,” she replied. Then the king said, “Some one go tell the priest and see what he has to say.” And when the priest arrived in the presence of the king, he (the king) asked him: “What would you advise? Say something regarding the circumcision of my child.” The priest replied, “Yes, circumcise him; he has grown so that he can slaughter a pig. [10]” (Lit., the pig is killed).

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.”

The next night the priest laid himself at the door-sill, [11] a custom of the priest’s on occasions of services rendered for royalty. The next day the child was brought before the priest and in the presence of the deity. He (the child) sat on a certain man who held him firmly. The priest stood up waving the bambu, and offered the deity a prayer, saying: “O God, look down upon your offspring, whose night auguries are auspicious.” After that the priest sat down and continued in supplication to the god.

After the prayer had ended a certain man circumcised the child, whereupon the lightnings flashed, thunder roared, and the rains fell, the priest exclaiming, “This child will become rich.” Then he said to the prince: “Say, listen; when you have become a king, I wish for a division (or district) of land.” After these things—performing the great service to the prince—the priest solemnized the supplementary division of his prayer, in fulfillment of the duties of his office. The priest thus sought the good fortune of the prince, and laid his hands upon him, after which the prince entered the sacred house called the temple of purification. (Kukoae), [12] then ate of the pig.

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.

When the time of the dedication arrived, the king held a consultation with all the priests; first, the priest of the order of Ku; second, that of the order of Lono; third, he who precedes the king; fourth, the kualaea priest; [13] fifth, the priest of the ohia god (haku ohia); sixth, the priest of human sacrifice; seventh, the hono priest; eighth, the kahalaalaea [14] priest and the priest of kahaleopapa (House of Papa), to whom was given the power to release the temple restrictions.

After the king and the priest had come to a decision, and the day for the dedication of the temple was near, the king spoke to the kahalaalaea priest, saying: “Be prepared to go into sanctity, with your ordinances and your methods, and if it is favorable let me know.” The kahalaalaea priest went into sanctity on the night of Kane, [15] preparing and praying throughout the night; and in the morning, the day of Lono, there stood the basin of colored earth, necessary for the priest’s duties; these were the essentials of the temple. And on the next day, that of Mauli, the king and a multitude of men came to hear the words of the kahalaalaea priest. The priest then performed the duties of his office. A certain man placed on his (the man’s) head a covering of ancient human hair, a custom of his ancestors which was transmitted to him, and a duty also belonging to the temple, the priest praying meanwhile. The king reached the alaea image where the basin of colored earth stood before the priest, this being the deity with a white covering to make its impressiveness as a god more effective.

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.

Then the alaea god went forth with four flags preceding and four flags following him. A man reverently preceded the alaea god. No person, pig, nor dog should come in the front; no fires should be lighted, these things being strictly prohibited. When the alaea image arrived at the place for the pig services, the puaa-kukui, [16] (blocks of kukui wood with markings to resemble swine features for sacrifice), were prepared, and marked with the red earth by the priest, who offered a prayer, after which the people came bringing their tributes of pigs, foodstuffs, feathers and cloths, each land in successive order.

And in the evening of the 29th, the king and the priest secretly buried [17] the remains of certain things used in the service, a minor duty performed by the priest in the temple. On the 30th, the priest sprinkled the sacred water, for the sanctification of the temple which was such that the king was restricted from eating the pig; he extended the restriction to the night of the 30th, and to all the chiefs and many people. The priests and chiefs in great numbers offered prayers and praises before the wooden idols and the feather-gods. After the prayers the king offered pig sacrifice, calling upon the deities thus: “O Kunuiakea, [18] O Lononuiakea, O Kanenuiakea, O Kanaloanuiakea, my gods, come ye all; here is the pig, a live pig; let me be saved by you, my gods. Here is your pig, your banana and your coconut; save all the chiefs and all the people. Listen to my beseeching unto you all, my gods. Seek out a sinful man and sacrifice him. Keep a righteous man and use him well. Bless my land and preserve the people.”

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.

A priest then picked up the ieie fern and a white girdle. Standing up he addressed [19] some words to the ieie fern, supplicating the gods thus: “The malo, malo; the ieie, ieie; the lightning, this is the ieie. O Ku, O Lono, O Kane, O Kanaloa, give safety to your attendant, and to all the chiefs, and to all the people and all the priests.” The priest then discontinued his supplicating the ieie. The rest of the priests then arose, about forty or more of them, praying to and praising the god, the noise of their praises ringing through the day. The people then raised the feather-gods aloft, the attendants marching in a circle before the eyes of the people, with the idols in their hands. This was a form of praise by all the people.

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.

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.

After this all the people and all the chiefs went to their houses, praising the feather gods and all other smaller idols of the people. In the evening, the king and the priests were with the idols, and all the chiefs prostrated themselves, conforming to the ordinance of the temple, the priests and all the chiefs offering prayers. From evening to darkness of night they bowed down, earnestly desiring a rainfall during the night, [20] and when it did rain, the people gave praise unto the deities. In the morning they all assembled—the people, the chiefs and the priests—in the presence of the deities, praying before the temple shrine and the feather idols. After prayers the people arose with the idols in their hands, and also the chiefs and all the priests, and went up to the lord-of-the-ohia’s, which was (to furnish) a wooden deity. The king called to his stewards, saying: “Take about ten pigs for the deity and for the people and for myself also.” And when they came nigh unto the ohia forests, away up in the mountains; and the ohia tree which stood forward of the others which the priest pronounced to be the idol, saying: “This is the deity which relishes the pig, as it is in advance of the others,” the king assented and commanded the priests to offer their prayers to the tree, which they did, while it was yet standing in leaf.

The king with an attendant then came forward carrying a pig, and on coming near the front of the tree, offered prayer there, after which the king offered the pig and a man (victim) to the tree, chanting appealingly, the king saying: “O thou standing ohia, here is an offering to thee of pig and coconut. Give me life. Give life to the chiefs and all the people.” Then the priest arose, waved an axe in dedication to the deity, and touched the trunk of the ohia tree with the axe. He sat down praying loudly. A man felled the said ohia tree for an idol. A man was then put to death as a sacrifice from the king to the god. After these things, the king commanded that the pigs, ten in number, be roasted. Then the king offered the man as a gift to the god. This was a human sacrifice, an outcast, according to priestly law. And when the pigs were cooked they all sat down to eat, and after they were filled, the king made preparations for going home. The feather deities stood in a row in front of the people, the said ohia tree deity being far in advance of the feather deities. It was completely covered with foliage. Then all the deities and the priests and the chiefs came down, shouting their praises to god. And a man, in a high-pitched voice, called out, “E Kuamu, e Kuamu;” [21] the people from front to rear responding, “Mu, e kuawa, e kuawa, wa, e ku wau a lanakila no.” [22] Thus shouted all the people along the line, their voices being raised as commanded by the priest on this occasion of moving the ohia god.

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.

And when it was night the king gave aid [23] to two priests; these were the priests who preceded the king and the one who had charge of the lama leaves. He (the king) commanded a man to take two chickens to the priests for their support. And when it was quite dark, the king commanded the man to “Go and caution the people everywhere, and tell them to keep quiet and not make any noise, and not light any fires this night.”

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.”

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.

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.

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.

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.”

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.

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.

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.

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.

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.

OF THE PRIEST DIRECTING THE SERVICE

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.

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.

And when it was daylight they prayed outside of the temple. There were three prayers this morning, the waipa, the kuwa, [24] and the kuwi. After this they entered the temple—all of the chiefs and all of the idols, and all of the priests—and sat down in front of the inner temple. The high priest then stood up, offered a prayer, the name of which was kolii, [25] and which was a very sacred prayer of the priest.

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.

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.

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.

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.

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.

The king then prepared himself to accompany the priest of the order of Lono. They went to conduct the service called hooilimoo, and they were silent, not uttering a word, not even moving. The priest of the order of Lono seized a bunch of lama leaves and wrapped it with a piece of white kapa. He then stood up, chanted a prayer and sat down, continuing his entreaty; and at the conclusion of his prayer, turned his eyes to the king. And when the king saw him looking at him, he (the king) offered the pig in sacrifice to the god saying: “O Ku, by hooilimoo; [26] here is your pig, a pig whereby I will be saved by thee. Keep careful watch over me. Death to the traitor who takes land by force; curse him to the house of bones; let him die.” After the king had made his sacrifice the priest turned to him and asked, “How is our prayer?” The king answered him, “It is well.” “You did not hear anything wrong?” “No.”

After the priest had discontinued the services and had uttered a short invocation, they passed out to the people inquiring of what they had heard. The people denied having heard anything. This same night they all joined in prayer—the ulua fishing priest, the maua priest, the chief priest and the priest of the order of Lono. They continued through this night in earnest prayer. And at dawn the priest made a sign and stood up chanting their prayer called kolii, and then sat down still praying. When this ended they raised their hands to the lananuu [27] from which two men were calling to them in loud voices. While the priests were chanting from below, they (the two men) were dancing above. All this was called makii-lohelohe. The king then went outside to distribute the pork to the feather idols, and the priests, and all the chiefs, and all the people of the higher class, giving to each feather idol its share, and also to the priests, each his share; giving chiefs of the lower order, five-fold, and those of the higher order ten-fold, while the people of the higher class received each his share, one pig to every two companies. And the people of the lowest class after the king’s share was cooked received their portion also. Then the king offered pigs on the altar, to the idols, about five times forty (200) pigs. After these things they all returned to the temple—the chiefs and all of the priests, and worshiped before the wooden idols. This prayer was called kopili-nui. The high priest then arose, offered a prayer to a fire stick and sat down. All then prayed and many roasting fires were started burning, so numerous that the air became heavy with the smoke of the roasting pork, from the pigs set apart for the temple which were put on fires for broiling, the people meanwhile continued praying before the images.

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.

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.

When it was evening they all again entered the temple—the chiefs, the priests, and all the deities—to pray. The king offered pigs, bananas, coconuts and a dead man as a sacrifice, after which they repaired to the House of Papa, [28] according to the ordinance of the priest of that house. They prayed therein, chanting a prayer, named hui-o-papa, that same evening. This ended, they then returned to their respective places.

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.

Early in the morning the king went to the House of Papa, to recite its prayer, together with the priest who understood the ordinance belonging to it. They both prayed, after which the priest said, “Listen to my words.” The king assented. “Your prayer was perfect, and your god has looked down favorably upon you.” The king then went to his place. Afterwards when it was daylight the king, together with the priests and the idols, again went to the temple to offer a short prayer to the deity. After the prayer the king offered as sacrifice to the deities, pigs, bananas, coconuts and a dead man. This prayer was called holua. The king’s feather god was then taken to the beach. It was a most sacred idol, and wherever it went sacredness was observed and all men and all chiefs prostrated before it. Then again the king entered the House of Papa to pray therein. Then came all the people and all the chiefs to be blessed by the priest of Papa, so that they might be released from any sea bathing restraint. This was the goddess who released the temple tabu, by which the uncleanness of all the people and of all the chiefs, and of all the priests was remedied. They had their bath this day, but they were not entirely free. This was an ordinance of the hono priest. [29]

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.

On the next day at early morning the king went to the priest to hear his words. The priest then said to the king, “Listen: this has been a favorable night to your goddess; women with sinful mouths [30] shall not live before you; they die at the hands of your goddess.” And when the priest had ended these words they went on the outside in accordance with the duties of the priest of Papa. Then all the people came together with all the chiefs and the priests, before the priest of the House of Papa, who would release them from service and from the temple. The king then commanded his overseer to furnish dogs for his goddess—about forty of them—together with chickens. And when these things were brought and placed together the priest waved a short spear (or javelin) and sat down. Then the king commanded the priest of the House of Papa, “Get me the sash belonging to my wife, and her pig gift to the deity.” The priest went to fetch the queen. On her accompanying him he held one end of the sash belonging to her in one hand and the pig in the other hand, while she held the other end of the sash behind the priest, who was chanting a prayer. The people gazed earnestly upon her. She had fastened a white garment (pau) around her waist. And when they came near to the goddess the priest ceased praying; the queen then offered the sash and the pig to the goddess, saying: “Here is thy sash and thy pig. My husband and I will be safe in thee, O goddess. Give us a boy child, a beautiful image of yourself; otherwise a girl child, a pillar of white for yourself, O goddess. It is finished.”

Then came certain prophets to worship their goddess. Some for Pele, others for Hiiaka, Kapo, Pua and Kamohoalii. There were many prophets who came this day before the king’s goddess, where they, every one of them, offered sacrifices of goods, pigs, chickens, and sashes, and all other things, saying: “Here are the pigs, the chickens, and the sashes, gifts from us to thee. Save thou thy offspring; let us be strong before thee, and let the chiefs sustain us before them; and wilt thou see that we are forgiven on the day that we seek pardon.” They then ceased their petitions and went away. The priest of the House of Papa then arose, waved the fire stick, sat down and prayed to the goddesses. The fires were then started for broiling dogs and chickens; these were brought together in the presence of the goddesses. Then the king offered the broiled dogs and chickens. The priest of the House of Papa then exclaimed in a loud voice over the people, saying: “Elieli.” [31] The people then responded “Kapu. Elieli. Noa ia e, noho mua.” [32]

The temple was then quite free from kapu, and the king and priest came in touch with woman and with all the people. This was the eighth time that the king was under restriction in the temple, and he was now free. Thus the king and priest encouraged the worship of such false deities. These gods never uttered one word to the king and the priest, during all the time they were in the temple, when they offered their goods as sacrifices. The deities did not do anything for them. They themselves sang praises to the images; they themselves extolled the deities; they did not receive any happiness from serving them. Their happiness was not from serving them, but from their own imaginations. They were inflated with their own pride without any idea that it was only oppression. They thought, however, that the temple was a necessity.

Then all the chiefs went to their places to worship their gods, as a sequel to the king’s temple service. All the chiefs had a certain time for worship. Some had their temple restrictions for three days, some four days, some five days, some two days, when they ceased worshipping; but the king had eight, and even ten days of worship.

These are the months for war: 1, Kaelo, that is December; 4, Welo, March; 2, Kaulua, January; 5, Ikiki, April; 3, Nana, February. Those were the only war months of the king and the priest.

OF THE OPELU (FISH)

When the new month of Kaaona (May) arrived the priest said to the king, “This is the month of May. The sharp bones of the fish have been trimmed. There is no war, and let us live in peace.” The fishermen of all the district divisions round about then made preparations. And when the next month, Hinaiaeleele (June), arrived, in the evening of Hilo, the priest, all by himself, tabued the opelu, the king not knowing of it. They offered prayers this night, the priest sacrificing a pig to the deities. And when it was night, the priest prepared a fowl for his ancestral god and his deity. They (the people) went to sleep that night, the fires being restricted from burning in all places, all noises were prohibited; also the crowing of the rooster, the grunting of the pigs, and the barking of the dogs. It was a most sacred night.

In the early morning the high priest went into his sanctuary to offer a prayer. This was called hulahula. [33] The high priest prayed in a lonely place, he and his attendant priest. The high priest then offered a pig in sacrifice, placing it before the deity. They then conferred between themselves, saying, “How is our service?” The high priest answered, “The prayer was well. The king’s country is safe, as also the king and all the people.” They then went on the outside to inquire particularly of the people, who might have heard something. And they said unto them: “What have you heard on the outside, here?” And they said, “We did not discern anything wrong out here.” Then the high priest said unto his people: “Sing aloud; raise your voices high; give thanks for the excellence of the services.” And they exclaimed aloud, raising high their voices, saying, “The services are ended” (or finished).