Chapter X: Preface: 55 (3)

AUGURY OF THE LOVE-INDUCING PRIEST.

A love-inducing priest had an augury. He would not perform any work [in his calling] unless in accord with an augury assuring the return of the deserting man or woman. If the priest had drawn lots relating to the return of the wife, and the result was favorable, he would explain the omen according to his knowledge; or if unfavorable, in this manner: “We will not do anything with you because your wife will not return.” If favorable, others would say thus: “Your wife will return; tomorrow at night your wife will arrive at your house.” These were the words of the love-inducing priest after he had performed his ceremonies. A love-inducing priest had great influence in his calling. Though a person to be won back was over twenty miles away, or, it may be had gone to another island, through the power of the love-inducing priest he would return in a very short time.

THE EVIL WORK OF A LOVE-INDUCING PRIEST.

The evil work of the love-inducing priest mentioned in this number consisted in the priest performing according to the dictation of the person ordering him. Some people would express their desire to the priest in these words: “Make my wife ill with sores.” If not this way then in some other way, thus: “Make my wife to leap down a precipice.” The priest performed only according to the words of the person so ordering.

THE LOVE OF A PERSON ENCHANTED BY THE PRIEST.

When a love-inducing priest wrought his power upon a person if intended to be a deep infatuation that would bring the parties to live together again, when the love of the deserted wife or husband, it may be, arose it was either an intense love or else an idiotic infatuation. Consequently the person so enchanted had nothing else to think about, not even an affection for her paramour, all the love being placed upon the husband, or the child-bearing wife [as the case may be].

CHARACTER OF INDUCED LOVE.

There is a vast difference between true love and induced love. When the latter love arose it came with a heat, with trembling, with a hate for all other things; the only thing in mind being the wife, or the husband, the eyes seeming to remain fixed. Such was the character of induced or concocted love.

49. OF THE ONEONEIHONUA (DEDICATION SERVICE).

This is a certain ordinance of the priesthood relating to the high priest, to the government, the chiefs and the common people. Oneoneihonua was a prayer form of service. On the occasion of erecting a temple, and when near its dedication, the district chiefs were assembled together, with the nobles and the courtiers, who all occupied the forward part of a building prepared for the priesthood of the chiefs. The services then took place for the dedication of the temple. At this time the oneoneihonua priest arose, and with an invocation dedicated the temple before the assembly. This was a great honor to stand forth on the day of the dedication of the temple, or in sanctifying a temple.

50. SOME SIGNS PERTAINING TO FISHERMEN.

Fishermen had signs pertaining to the order of priesthood, important signs too; auguries which exposed the mischievous actions of a husband or wife, or some one in the home. For example: The parting of a hook. Supposing that a person was going out fishing with the hope of making a good catch, if the hook parted once and again and so continued, the fisherman would murmur, “Those at home have transgressed.” Thus the fisherman grumbled because he knew that the reason the hook parted was the transgression of those at home, whether the wife or others. Therefore the parting of the hook was an omen of the fishermen, relating to the order of priesthood.

THE TRANSGRESSION OF THOSE AT HOME.

It was customary with those whose vocation was that of fishing to have certain regulations. Before a person went out fishing he would admonish those who remained at home not to do any act which would interfere with the fishing trip. He cautioned them in this wise:

1. The wife was forbidden from committing adultery.

2. Adultery by other inmates of the house of the fisherman was also forbidden.

3. Fighting was forbidden in the house of the person going out fishing.

4. Inquiries such as “Where is (the fisherman)” while he was out on the ocean were forbidden.

5. Eating the bait reserved by the fisherman was forbidden.

6. Covetousness during the fisherman’s absence at sea was prohibited. If any one of these things was violated by those at home while one was out fishing his labor was in vain; by observing the sanctity of the house of those going out fishing success would result.

The breaking of a hook was a recognized indication to the husband that his wife committed adultery. The same would apply to all the inmates of the house. In view of these interdictions some people strictly observed them when a person went out fishing.

GODS OF THE FISHERMEN.

Fishermen had gods just the same as other callings; none followed the occupation of fishing without a deity.

CUSTOMS OF THE FISHERMEN.

The fishermen observed the customs of the order of priesthood. If a fisherman had a new seine, it was necessary to bring a sacrifice sanctioned by the order of priesthood, to be offered before using the new net that it might be dedicated in the name of the gods [98] of fishing. The services were as follows: A pig was brought to a place as near as possible to where the fishing was to be done; some of the people roasted the pig and some went fishing; the fish or fishes first caught in the net were to be roasted together with the pig; it was called a sacrificing net.

When the pig was cooked all those who arrived at the place of fishing assembled together. The owner of the net then took a small portion of the spleen, and of the snout, and of the tail of the pig, and took also the nose of the first fish caught in the net, putting all these little things together and placing them in a piece of potato, or kalo. Thereupon the owner of the net first prayed to the god of fishing according to the ordinances of the priesthood; after prayer the real owner of the net would be the first to eat the things set apart according to the custom of such service, and together with the others would partake of the things prepared, after the services of the sacrifice according to the rites of the order of priesthood were performed.

This service was observed in all kinds of fishing. If a new line was to be used, the same service performed for the net was also given it. No net or line was used without first making an offering according to the rites of the order of priesthood.

ANOTHER WAY OF PERFORMING THE SERVICES.

Here is another way wherein the fisherman performed the services for nets. If a fisherman had obtained an old net from another person, perhaps obtained by said fisherman through purchase, or made a present of; or perhaps said fisherman had a net which was desired to be changed into a flying-fish net, it was therefore classed as a new net, for which the sacrificial offerings of the order of priesthood must be carried out in the same manner as of a new net.

51. THE OCCUPATION OF FARMERS.

Agriculture had its god. [99] No person could cultivate without recognizing the god of agriculture of the order of priesthood, for among those who served the said god of agriculture, it was necessary to pray to them that the vocation might flourish.

AUGURIES IN AGRICULTURE.

The occupation of agriculture had its auguries. No farmer would plant his seed unless he observed the auguries of agriculture according to the order of priesthood. A farmer could not even plant his seed unless he did so in the days suitable for planting. Should a person plant his seed in days known to be unfavorable, the more experienced farmers would predict failure through their observance of the rites of the order of priesthood.

THE PLANTING OF POTATOES.

In the cultivation of potatoes there were certain rules to be observed in their planting, because a person could not take one or another potato sprig at random, without properly examining the condition of the leaves that would be productive. For example: In plucking the potato sprigs that would bear fruit, the thriving condition of the leaves must be seen to. If they were observed to be of a fine soft growth, or perhaps somewhat light colored, those sprigs were selected as being adapted to planting. The planter would then declare, “Those sprigs will not fail of yielding potatoes.” But though the leaves were good and the day unfavorable for planting, they would not bear fruit; nothing but the roots would be seen.

ANOTHER METHOD OF SELECTING SPRIGS.

Another method of selecting the potato sprigs was similar to the aforementioned, but the farmer must be very careful in the plucking of the same, thus: On proceeding to select the potato leaves, let him first dig down the potato hills to ascertain if they were full of potatoes, if so, then with assurance he could pluck the sprigs from its vine. The farmer would say: “These leaves will not fail to be prolific when planted, because the hills are full of potatoes.”

52. FAVORABLE DAYS FOR THE FARMER TO PLANT HIS SEEDS.

The days of a month were not all favorable for planting potatoes, for one day had its own benefits, and another its favors; in the same manner were the twelve months of the year, they were not all favorable months for cultivation. The following were the favorable days for the planting of potatoes, melons and bananas:

Hilo.—That was the first day of the month according to Hawaiian calculation. That day was so named on account of the diminutive size of the moon, and mentioned as being slender in appearance, and because of that fact in the appearance of the moon it was called “Hilo.” It was a favorable day, and the potato, melon and banana seeds planted by the farmer on this day would bear well.

Hoaka.—That was the second day of the month, so named on account of the similarity of the moon that night with the arch of a door. [100] In likeness to the curved lintel of a door so was the day named “Hoaka.” Those who planted their seeds on that day would find them yielding plentifully. The favors of this day were similar to those of Hilo.

The Ku days.—There were four of these days, and were called the cluster days, each being named: Ku-kahi, Ku-lua, Ku-kolu, Ku-pau. The auspices of these days were similar to those of Hilo and Hoaka. If potatoes, bananas, or melons were planted in those days the bearing would be good.

Huna.—This day was called after the moon, on account of the vanishing of the horns of the moon and becoming somewhat rounded. Therefore the name of this day was called “Huna.” [101] It was a favorable day for potato planting; the potato sprigs planted this day would bear fine full potatoes; but if overburdened with soil forming the hills, the potatoes would be fibrous; otherwise they would be fiberless.

Akua.—The name of this day was called after the gods of the farmers, a day in which to kuloa [102] the growing plants of the farmer. The day was of a two-fold character, a favorable and an unfavorable day. If potatoes were planted this day they would have, at bearing, a prolific yield, the following being applied by the farmers regarding it: “The potato has a monstrous yield.” If the potato did not yield, the farmer would refer to it as follows: “How unnatural is the unproductiveness of my potato field.”

Hoku.—The time when the moon becomes complete and round was called Hoku. [103]

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

The appellation was given this day on account of the short retirement of the moon before it rose again. [104] This was a good day for planting potatoes; the products would be long, but large-cored and the stem fibrous.

Kulu.—The name was applied to this day on account of the lateness of the moon, [105] rising shortly after midnight; this was a good day to plant potatoes; they are long, but full of ridges; [and] its principal root has many branching ones.

The Laaus.—These were three days. [106] They were free-bearing days, but the potatoes were not good, being full of fibers. If the sprigs were planted in the morning of any of these days they would not bear fruit for one year and a few months over.

Muku.—This was the last day of the month. This day was so called from the fact that the moon was not seen the previous night, therefore it was called Muku. [107] This was a favorable day for the planting of potatoes, bananas and melons, similar to Hilo, Hoaka, and the four Kus.

53. OF DREAMS. [108]

There are many things related to dreams; some are beneficial and some not. In a dream some things are revealed whereby a person may be advised of what he should do, and the accomplishment of every thing which he intended to perform. Dreams have certain auguries in relation to the order of priesthood. Those who had knowledge of the interpretation of dreams were among those who had a deep understanding of the auguries of dreams pertaining to life and death.

THE BENEFIT OF DREAMS.

Supposing that one had a dream, a water dream, it was certainly a good sign.

The water dream. If a person was afflicted with a severe ailment, an ailment which might be fatal, then before the medical priest operated on him, he (the priest) would assert: “Should you dream a water dream tonight, you will recover.” This was one of the customary auguries by dream in connection with the order of priesthood.

THE SEA DREAM.

This was one of the worst dreams to be had in sleep. If a person had a sea dream before he was ill it foretold that the dreamer would be taken sick. Again. If a person dreamt of seeing another bathing in the sea, the dreamer would not be affected but the person seen in the dream as bathing would be taken ill. But the usual result of a sea dream was to indicate blotches or other skin eruptions.

GOING NAKED.

This was one of the most inauspicious dreams as it concerned illness and death. Supposing that a person was seen by another in a dream going without apparel, then the priest would remark: “Misfortune will befall that man;” that is, the person seen in the dream going about without clothing.

OF THE TOOTH EXTRACTING DREAM.

This was one of the most unfavorable dreams. If, in his sleep a person had a tooth extracting dream, it was a dream foretelling the death of one of his own blood. If the tooth extracted was from the left side, then one would die from among the wife’s relatives; but if the tooth was drawn from the right side, then death would correspondingly occur from among the relatives of the dreamer. If the teeth extracted were from the front, the eye-teeth for instance, upper or lower jaw, then the fulfillment of the dream would occur in the death of a near relative of the dreamer. This, however, did not occur to those who were unaccustomed to the interpretation of the dream, and who had no idea that the dream meant anything.

THE BURSTING [OF AN ABSCESS].

The interpretation of this dream is similar to that of the tooth-extracting dream. If a person suffered a “burst” in a dream or a vision, if it happened right in front, then the priest of the order of priesthood said: “Your own relatives will die, those who are nearest to you.” If the burst occurred on the left side, then it concerned the wife and others who held relationship. On the other hand, if the bursting occurred on the right side, death would befall the husband or his relatives, in case a man had the dream or vision. And if a woman was the dreamer, death would befall her or her own relatives, if the abscess broke in front or on the right side.

OF A HOUSE CONSUMED BY FIRE.

This was one of the dreams which foretold of the events which would transpire the next day. If a dream of this character occurred to a person at night, of a house being consumed by fire, its interpretation would be as follows: A charge would come forth, perhaps an accusation liable to trial, and justly so; no good word had any reference for this dream. If a blaze was seen in a dream, but which (blaze) had not made any headway before it died out, then the charges would not be made public; they would be adjusted and settled within the home. But if in the dream the blaze was seen to spread and was not extinguished when the dreamer awoke, then the accusations would become public, or perhaps before a trial court.

ANOTHER INTERPRETATION OF A FIRE DREAM.

Supposing that a blaze was seen by a person in a dream, and that the dreamer endeavored to quench the fire and perhaps extinguished it; then some words would come forth during the day, which, however, would not spread being only of small moment. If there was an encounter from the words which came forth during the day, then the person who extinguished the fire would be the one to suppress the quarrel during the day, if the words referred to an encounter.

ANOTHER VERSION OF A FIRE DREAM.

Supposing that a dreamer saw that one side of the house was destroyed, then from the side destroyed by fire would the words of judgment come forth, or words of altercation or strife. If a person dreamed of a fire which spread all over the land, that fire did not have any relation to the blaze above described. But a fire seen in this manner had reference to the kingdom, if an epidemic prevailed, or it might mean war. If not of that character perhaps the overthrow of the government. The high priests of the king were the interpreters of this dream to the island rulers.

OF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER.

Supposing that a light was seen moving from one division of land to another, or from one house to another, in a dream, an interpreter of dreams or a counselor of the great order of priesthood would say: “The ruling power of a certain chief will cease, and be given to another island chief. If not an island chief, then a division or a district chief will be removed.” However, if in the dream a light was plainly seen coming direct from a certain place and entered a dwelling, the house in which the light entered with the person holding it being plainly seen, then the interpreter of dreams, and the counselor of the great order of priesthood would say: “An overseership, or a division or island administratorship will cease, and the benefits given to the person who carried the lamp from another place.” If the person who carried the light and the owner of the house into which the light was taken were plainly seen, then the dream had reference to them.

OF TWO LIGHTS.

Supposing [in a dream] that two lights were seen burning, going in opposite directions, each carried by an island chief, the dream meant that they were two opposing lights, one chief opposing another chief. And if the dreamer saw the two lights burning, and the light carried by one was extinguished, the high priest of the order of counselors would say: “War will follow, and the person whose light was extinguished will be vanquished. Victory will not be attained by him in wars.”

54. OF A BOWEL DREAM.

Supposing that a man or woman had a bowel dream, and that the intestines were drawn out and not returned to their usual form, the interpretation of the dream would be as follows: A man would leave his wife, or vice versa. If it did not so refer, the interpretation of the dream would be fulfilled in the death of either. The dream, however, did not particularly apply to any other person; it referred to the dreamer himself.

OF A KITE FLYING DREAM.

This dream had reference to no one else but the dreamer, whether it related to property, or referred to something else that he was perhaps in need of. If the dreamer, in a dream flew a kite and drew in the line, piling it up before him, he would have great hopes the next day of receiving a large fortune. If gambling occupied his mind it would succeed. But if the dreamer flew a kite and while pulling in the line the kite broke away, then he would not be fortunate the next day. If he went out to gamble he would lose all, nothing remaining to him.

55. OF POI FERMENTING AND SPILLING OVER A CALABASH.

This was one of the worst dreams in relation to altercations, or to other matters liable to trial. If a person dreamed of fermented poi, that it spilled outside of the calabash, then the interpreter of dreams would say: “A word will come in the morning; a word which will be widespread.” But, if the dreamer saw that the poi fermented without spilling outside of the calabash before he awoke, then the interpreter of dreams would say: “A word will come in the morning, which, however, will not go forth at large.” But if fermenting poi was seen in the calabash, and that the calabash broke as the dreamer saw it, then the interpreter of dreams would say: “This is a bad dream. If word comes and it relates to transgression, then it will not be without misfortune.”

56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD.

There were various auguries recognized among this people relating to the order of priesthood and which were not mentioned in the former numbers. There were other auguries also which concerned everyone, those of the order of priesthood as well as others. But it was through the order of priesthood that these auguries became known to all the people.

OF SMALL SPIDERS (KUUKUU).

This was one of the recognized omens and a lasting one. This kuukuu is a spider which pays out its web from within itself. Suppose that a man was resting sometime, and a spider was seen to drop right before him then the meaning of such spider was that a benefit will come forth, or else a stranger will arrive. But if the spider was seen to drop on the right, or left side, or had dropped behind, then it was a spider of no benefit.

57. TWITCHING OF THE EYES.

The twitching of the eyes was a sign which pertained to the order of priesthood. If the twitching of the eyes happened to a person then it was something that foretold the arrival of a stranger, or mourning for some dead person. Therefore the twitching of the eyes was followed by wailing, whether it be for the stranger, or for the deceased. If the twitching of the eyes continued for several days, perhaps ten or more, then ceased, its portent was about to be fulfilled; its consummation would surely follow.

RINGING IN THE EAR.

Ringing in the ear was also a sign which pertained to the order of priesthood. If a ringing in the ear occurred to a person, he would know that he was being spoken ill of by some person. If the ringing was in the right ear the priest of the order of priesthood would say that a man was the person speaking ill. And if the ringing was in the left ear then the divining priest of the order of priesthood said that a woman was the one speaking ill. The ringing of the ear did not refer only to evil speaking. It had reference also to matters of a different nature. If sickness was to befall the person having ringing ears, that was to be expected. These were the only two ways which it had any application.

BRISTLING UP OF THE HAIR OF THE HEAD.

It is a creeping sensation in the head as though made by lice. There were two appellations given to this sensation, “Bristling up of the head,” and “Swelling of the head.” If this sensation, the bristling up of the hair of the head, was felt by a person while he was simply idling away the time, with a feeling of contentment, there being no cause for dissatisfaction, the sensation coming on suddenly, then the person thus affected knew that he was being spoken ill of. This had the same divination as the ringing in the ears. This sign did not, however, refer to this condition only, but had reference also to other matters. For instance: Supposing that sometime remembrances came to a man through fear, of the sudden death of a person; if the recollection of the dead person became very great, then the bristling of the hair of the head would surely happen to that man. Fear was the cause.

58. THROBBING OF THE FEET.

Throbbing of the feet is a pulsating on the under or upper side of the feet as though of something moving. If the throbbing of the feet happened to a person at sometime it was an indication of removal to another location at an unexpected time for removal, therefore when the throbbing occurred a reality of the removal was apparent. However, if the portent of the throbbing of the feet was not in this case consummated, then it would be realized in the arrival of a stranger. Therefore this sign had reference to two instances only, the removal to another location and the arrival of a stranger.

MOLES OF PERSONS.

There are in the moles of persons some signs pertaining to the order of priesthood, but some people did not agree upon the interpretation of these signs, some having different interpretations from others; but the high priests of the order of priesthood, and the counselor of the king knew the character of a person by the location of the mole, and would accordingly interpret the character of a person and all his acts.

OF MOLES BETWEEN THE FEET AND THIGHS.

If the mole of a person was located on the feet, or on the calves of the legs, or on the thighs, the counselor would say that he would be a person moving about from place to place. But the counselor would explain more fully thus:

On the Feet.—If the mole of a person be located on the instep he was the laziest of all persons, who merely loitered around without any serious thought for work; he would not remain settled in one place.

On top of the Foot.—If the mole of a person was located on top of the foot, it indicated him to be a wandering, lazy man, but not so lazy as the man with the mole on the instep.

Between the Feet and the Knees.—If a mole is located between the feet and the knees, it denotes an itinerant person, one not altogether given to wandering, but who would not remain in his birthplace.

Between the Knees and the Thighs.—If the mole of a person was located between the knees and the thighs it denoted a migratory person, who had, however, no great desire for roving but who would not settle down in his own place. He had, however, great desire for work.

OF MOLES ON PRIVATES AND MONS VENERIS.

If the mole of a person was located on his privates it denoted him to have a great tendency to lasciviousness, as Keawe, a most notorious person in unlawful sexual intercourse.

OF MOLES ON THE BACK.

If the mole of a person be on the back it shows him to be a selfish man, one who had no great consideration for his relatives. If the person whose mole was thus located saw his relatives coming, he would immediately turn his back in the direction his relative was coming, while the face was turned the other way.

MOLE ON THE BACK OF THE NECK.

If the mole of a person be on the back of the neck it indicated him to be the most powerful man in carrying loads on his shoulders, and who enjoyed lifting heavy weights. It had the same interpretation as the mole on the lower part of the neck where it meets the shoulders.

MOLE ON THE NECK.

If the mole of a person be on the neck, especially on the throat, he was very fond of edibles, thereby attaining the reputation of a glutton, provided it was upon his “Adam’s apple”.

MOLE ON THE NOSE.

If a mole was located on the nose the interpreter would say it is a kissing mole, because it is located at a place subject to kissing [or being kissed].

MOLE ON THE EYE.

If the mole of a person be on the eye, the interpreter of moles would say: “It is a contemptuous eye.” That man or woman would not fail to criticise the conduct of a person and all the acts that he did. Another interpretation of this mole was: “A lascivious and lustful eye,” on the husband or wife of another; also coveting the property of others, and things of like nature.

MOLE ON THE FOREHEAD.

It was said by wise counselors that if a mole was located on the forehead [of a person] he was an attentive and righteous man who would not shrink from a resolution that he would make. If he failed through a drawing back then his hopes also failed notwithstanding his great desires.

MOLE ON THE CROWN OF THE HEAD.

If the mole of a man was on the crown of his head, he was the most learned man in a calling, whether it be that of a counselor, or a diviner, learned in the edifying works of former times. Kings would be his associates, and he would be a favorite of the chiefs. He would be a person who would strictly observe the laws of the god of the order of priesthood.

MOLE ON THE HANDS.

If the mole of a person be on the wrist-bone of the right or left arm it denoted him to be a powerful man in a fisticuff or an encounter, and in wrestling; one who would be victorious in all conflicts. Another attribute which this man would possess was his strength in playing the pahee (sliding) and in bowling.

MOLE ON THE LIP.

If the mole of a person was on the lip, that person would be fond of tattling, his usual occupation being that of a tale-bearer, and the confidences of private conversations with his friends would not be observed. It would not be long before he would divulge what they had resolved to do. And if a woman was the possessor of the mole she would excel in tale bearing.

MOLE IN THE PALM OF THE HAND.

If the mole of a person was on the palm of the hand then the high priest of the order of priesthood would say: “He is a man who will take anything he desires, stealing without being seen; he is a man who will excel in mischief.”

MOLE ON THE EYEBROWS.

If the mole of a person was on either or both eyebrows, the counselor priest of the order of priesthood would say: “He is a very ill-natured man, and selfish also, seldom being amiable and kind, termed by character readers as ‘a bunch of bulrushes which could be smashed with a rock.’ If the man was eating and saw his friend coming, he would cast his eyes down on the ground. If his anger was aroused his mind was suddenly made up for a fight although he was not a man of strength.”

59. OF FAVORABLE MONTHS FOR BIRTHS.

Among the auguries that the character readers practiced, in the order of priesthood, the deportment and attributes of persons are known by the months, as the character readers knew all about a person and his doings by the month of his birth. As the auguries of the month of his birth, so would his character and deportment be, whether rich, or poor, or favored.

THE MONTH OF IKIIKI.

If a child was born in the month of Ikiiki [109] he would become a man very fond of agriculture. He had no great desire for a large number of people in the home, especially if they were strangers; his own family was uppermost in his mind.

THE MONTH OF KAAONA.

If a child was born in Kaaona, [110] if a boy he would be much sought after by women and favored in all his works. Ruling chiefs would be his associates and he would be a general favorite among them. As the name of the month indicates, so were the acts of the man; such a person was called: “The intoxicating shrub of Makalei” [111] (which was a favorite intoxicant plant of the fishes).

THE MONTH OF HINAIAELEELE.

If a child was born in Hinaiaeleele [112] he would be a lazy person, greatly desiring pleasure, and an ignoramus. As the month was something of a shady hue, so were all the acts of this man.

THE MAHOE-MUA AND MAHOE-HOPE.

If a child was born in the Mahoe-mua [113] and the Mahoe-hope, [114] he would be a man who sometimes indulged in doing mischief, and sometimes a man of good behavior. He was fond of agriculture and fishing. If he did mischief in the first place, all his future acts would be of evil. If good behavior was his first act and an evil deed the second he would continue in evil deeds till death; his mind would not revert back to his first act.

THE MONTH OF IKUWA.

If a child was born in the month of Ikuwa, [115] he was a loud-voiced child but a man much liked by the chiefs as a heralding officer. Like the thunder clap in Ikuwa so he was considered in the opinion of the counselors of the order of priesthood.

THE MONTHS OF WELEHU AND MAKALII.

If the birth of a child occurred in Welehu, [116] or Makalii [117]—they being auspicious months—he would be a man of many children. It referred to women also. If a man and woman were married, and their birth month the same, their family would be large and termed “an assembly of manini, or school of uhu.”

THE MONTH OF KAELO.

If a boy or girl was born in the month of Kaelo, [118] he had much affection for his wife and family; the same of a woman. He was also affectionate to a person who made an impression upon him; he, or she, was charitable and had a host of friends.

THE MONTH OF KAULUA.

If a person was born in the month of Kaulua, [119] “he was a chief, an island chief, a mighty man in battle who would be victorious at all times. He would be a very brave man, a violent tempered chief or commoner.” Like the month so would be the character of the child born in this month, because during that month the sea broke in billows in the ocean, which were called “the violent billows of Kaulua.”

THE MONTH OF NANA.

If the birth of a person occurred in the month of Nana, [120] he always had faith in receiving everything that he desired; he had confidence in farming, in fishing and every occupation which he could think of, whether it be right or wrong.

THE MONTH OF WELO.

If a person was born in the month of Welo, [121] he was a man skilled in divination and counseling. He was an illustrious person, and his children were distinguished also after him. His descendants were always eminent.

60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD.

Mention has been made in former numbers in relation to agriculture regarding favorable days for planting, but no mention was made of the favorable months. Divination of days was different from that of months. The works of the farmers were named after the months; according to the names of the months so would be the result of the work.

THE MONTH OF IKIIKI.

Before the approach of the month of Ikiiki, the farmer prepared to work his field and set out his plants; after his plants had matured, then the farmer was ready to eat the produce which he had cultivated in the month of Ikiiki; and this was what the farmer said: “In the month of Ikiiki the first fruits of my plants will be gathered.” But if the yield in the field changed, famine would be the result. This month had only two interpretations, “weariness from food,” or “hard pressed by famine.” Therefore this month was favorable to the farmers, but distressing to certain others. The words of the farmers, applied, however, to dry land; they did not refer to wet lands.

THE MONTH OF KAELO.

This was the favorable month for the plover snarer’s ambitions, as it was the season in which the plover fattens. Hence the saying by the counselors of the order of priesthood: “Kaelo is the month when the plover are plump.”

THE MONTH OF NANA.

Prior to the month of Nana the fishermen prepared the flying-fish seine, because the fish diviners foretold that: “In the month of Nana the flying-fish are fat.” The fish diviners, when the fishing months came, could foretell the time of performing the works of their vocation which were soon fulfilled according to their words.

61. AUGURIES OF THE CANOE-HEWING PRIESTS.

The canoe-hewing priest was a notable personage. He was a capable man in his calling; he also had an augury in keeping with his profession of canoe hewing. He could not commence to perform the duties of his calling unless he supported the ordinances of his profession according to his gods; only by having a favorable night during sleep could he go and perform the duties of his vocation; but if his dream had reference to death, then he could not go up to hew canoes. If he persisted then the result would be fatal.

BEGINNING OF CANOE HEWING.

A canoe-hewing priest should first instruct a person who desired to learn canoe hewing, also teaching him other things which were edifying, by acknowledging the deity, and instructing him also in the auguries relating to the vocation of canoe hewing.

LEARNING OF THE CANOE-HEWING PRIEST.

When the canoe-hewing priest reached the koa tree which he had chosen to hew into a canoe, he must first look up to the branches of the tree so selected, and when he had noted the traveler’s branch, [122] he would cut at the base and at the side of the tree bearing said traveler’s branch.

OF THE TRAVELER’S BRANCH.

This was the branch of the tree which the canoe hewers and timbers cutters took particular observation of because, on the side of that branch the tree would fall when cut, and that was why it was called by canoe-hewing priests “a traveler’s branch.”

MARKS OF A GOOD OR A DEFECTIVE CANOE.

When the koa tree intended for a canoe fell and the top was cut off, then the canoe-hewing priest watched for the coming of the elepaio bird, which augured its perfectness for a canoe, or its defect. When the elepaio bird darted down from the sky and landed on the trunk of the tree intended for a canoe, the canoe-hewing priest watched its conduct.

BEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE.

If the bird darted down and perched on the trunk of the tree and then ran along the trunk to the other end, the canoe-hewing priest would remark: “The canoe is perfect.” The conduct of the bird in running direct from the base to the end was the sign which enabled the priest to pronounce it perfect. Where the bird traversed was the top opening of the canoe. Supposing that the opening of the canoe which the bird apparently intended was underneath, the bird would fly to a certain height, then circle over the tree, the priest would understand that it was urging the turning of the tree. But if the opening that the elepaio intended to be was on the side, it would fly in that direction. On the other hand, if the bird came and stood on the trunk of the tree intended for a canoe, if it continued to remain there for some time, the canoe-hewing priest knew that a defect was at that point. If the bird again ran from the trunk and stood in another place, then another defect was at that locality, and thus the bird would indicate all the defects in the canoe, whether it be rottenness, hollow-cored, or knotted. In this way the canoe-hewing priest was made aware of the defects of the [tree for a] canoe.

62. THE GOD OF THE CANOE-HEWING PRIEST.

Kupulupulu was the god of the canoe-hewing priests, and Mokuhalii the canoe-hewing priest who attended the deity. They, Mokuhalii, a male deity, and Leaka, his wife, a female deity, were deities of the canoe hewers, and the canoe-hewing priests and their offspring descending from them.

OF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST.

Canoe-hewing priests performed an initiation service at the beginning of canoe-hewing, but the service did not relate to priests already established. When a person desired to learn canoe hewing he had to do as his instructor directed him. When his canoe was completed it was essential to purchase a pig and other necessaries, which should not be bought cheaply as in the case of other canoes. The requirements for the canoe of a new priest being purchased cheaply depended upon the acceptance of the offering service. In the service if the augury stood favorably, it would be apparent to the instructor that his pupil would prosper in the vocation of canoe hewing, but if the augury was inauspicious, then the instructor in canoe hewing would say that the pupil could not learn the calling. If the augury foretold death then that person would surely die if he persisted in canoe hewing; therefore it had better be left alone.

63. THE PROFESSION OF SPEAR HURLING.

Spear hurling was an exhilarating profession, and a warlike vocation also. Spear hurling was practiced for offensive and defensive fighting; it was not generally taught to the common people, but only to those at court; only a few of the common people understood fighting with spears.

Spear throwers had a tactical profession, one of skill; an accomplished spearsman could stand before many [123] spears hurled at him; if a score of spears were hurled at an able spearsman they would not overcome him, in spite of their number.

There were two principal things in spear hurling; dexterity in dodging, and skill in throwing, the spear. One who was dexterous in throwing the spear, however, could not make a success before one who was clever in dodging. If an expert dodger was seen [in action] then tremendous applause for him would be heard. Dexterity in throwing and agility in dodging should be incorporated in one person.

64. AUGURIES IN SPEARSMANSHIP.

Instructors in spearsmanship maintained certain auguries in relation to the order of priesthood. One would not instruct spearsmanship if an inauspicious augury foretold misfortune and adversities which might occur afterwards. One could not go to fight in a spear battle unless skilled; only by practice, if the augury was favorable, could a person go to battle. Otherwise it was improper to go.

AUGURY FOR INITIATION.

When one is learning spearsmanship efficiency must be certified to by the initiation ceremony. If a pig was to be the sacrifice, the spear instructor would examine it after being cooked and taken from the oven. If he was satisfied that the pig of the ceremony was appropriate he would say: “the ceremony is well.”

AUSPICES OF THE INITIATION CEREMONY.

The perfectness of the graduation ceremony of the scholar in spearsmanship depended upon the uncracked condition of the roasted pig, and the completeness of all the work done from the initial lesson to the time of the ceremony. Then only was the service considered perfect.

AN IMPERFECT CEREMONY.

If the instructor in spear hurling noticed that the roasted pig was defective, perhaps a crack on its back, then the back of the novitiate would be pierced by his opponent in battle. Wherever cracks appeared on the initiation pig there would the injuries be inflicted on the person of the scholar. According to the priest’s ordinances so would be the result.

65. OF THE PROFESSION OF BONE BREAKING.

Bone breaking was a profession of hostility; it was taught in preparation for the day of battle or other encounters; it was practiced to guard against the strength of an opponent intending to inflict an injury. But practicing bone breaking did not always bring victory to one having an excellent knowledge of the profession. If a person had great strength and was uninstructed in the profession of bone breaking, his great strength would not avail him against a feeble old man who was skilled in bone breaking. Of two experts in bone breaking who had the same instructions, if one had more strength than the other, the stronger would be victorious.

Of bone breaking. Pikoi [124] and bone breaking constitute this profession. When a person desired to learn the profession, he was taught by the instructor in the ordinances of bone breaking deity, strictly obeying the counsels of the instructor. During the course of instruction only ten evenings or ten noon times were occupied, after which the augury pig was roasted. If the pig was faultless in its preparation, then his bone breaking practice would be successful. But if the augury pig was faulty, chinked perhaps, the instructor would say: “It is of no use seeking to learn bone breaking, because, where the pig was cracked, there an injury would be inflicted.”

An incident of Kekuaokalani. During his instruction in the profession of bone breaking, and after the augury pig was roasted, the whole pig was faultless except for a chink on the leg. His instructor then said in accordance with the rites of the order of priesthood: “It will not be safe for you to go into engagements of war or of any other conflict, because you will receive an injury in the same place as the chink on your pig.” But Kekuaokalani did not pay attention to the words of his bone breaking instructor, and during the battle at Kuamoo, in Kona, Hawaii, he was hit by a bullet in the calf of the leg.

THE DEITY OF THE BONE BREAKERS.

Kuialua was the name of the deity of the bone breakers. Before entering the instruction house of the profession of bone breakers, the scholar must first offer reverence to the deity, Kuialua, at the same time making a noise by stamping the ground near the doorway of the house with his feet. After the scholar had first made a noise with his feet, then the instructor would respond in the same manner as the scholar had done.

MANNER OF MAINTAINING THE BONE BREAKING DEITY.

The manner of maintaining the deity of the profession of bone breaking was very strict; all that the instructor advised must be complied with. There were numerous sacred ordinances of the god of the profession of bone breaking; if any ordinance thereof was violated, judgment would be meted out by the deity, if it be the crippling of a leg, well and good; or if the punishment was of another form of deformity according to the wish of the god of bone breaking it would be the penalty.

66. TRADING AS RELATED TO AGRICULTURE.

There were auguries relating to trading in the order of priesthood. If a person desired to exchange the produce of his field, intending to barter, if for fish the auguries would begin to show when the food for the exchange was placed in the oven. If the signs were favorable for the disposal of his product it was an assurance that he would quickly exchange the food he had roasted for his trading. For instance: If the food was placed in the oven, failure in trade would be shown when the oven was uncovered. If the oven was without heat and the food uncooked, the diviner of trade would say: “A trip for trading can not be made. Persistency would result in death on the ocean.”

Success of a trading trip depended upon the proper tying of the bindings of the bundles of food. If, at the time of tying the ki, or pandanus leaf wrappers the bindings snapped, the priest of trading would say: “It will not be long before my bundles of food are disposed of, because the bindings of the bundles of food tell of their quick disposal.”

67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES.

The high priest of the king had an important duty to perform at the rites of a dedication service in the temple on sacred nights. It was an important work to preside over a service during these ceremonies; noises were not to be made; pigs must not squeal, dogs must not bark, it was so strict. If the mud-hen chirped when the services were being observed, the high priest would say: “The services are inauspicious and improper;” it was inappropriate for the priest to perform the services then on account of the chirping of the mud-hen.

OF HULAHULA.

Hulahula was the name of the services of the sacred palm (loulu), which was an important ceremony observed in large temples like Leahi, [125] Mookini, and Puukohola, and other temples of like character, and in which only the chiefs participated on that night.

METHOD OF CONDUCTING THE CEREMONY.

The ceremony was held only at night, at a time when everybody was in slumber, in the solitude of night. At that time the high priest and the chiefs entered the place where the services were to be held, an occasion whereby the king might learn clearly the favorable or ill auspices of coming events. The observance of the ceremony made it a most solemn night, [so sacred] that death would be meted out to the person who casually passed by; animals would also be slain. On the evening when the king made his entry into the temple, and at the proper time for the service the high priest performed his duties in accordance with the order of priesthood; if the ordinances were perfectly observed, the chirping of a mud-hen not occurring throughout the ceremonies, then the high priest of the order of priesthood would say: “The ceremony is perfect; there was no flaw. If there is to be a battle tomorrow victory will be the result.”

Again: As the priest became cognizant of the thoroughness of the services he would lie down on the ground and look for omens in the heavens. If the priest noticed that the heaven was thickly covered with clouds and clear in the center, he would boastingly exclaim: “Fish will be surrounded by the seine tomorrow; now save the salt.” But if the priest noticed that one side of the heaven was over-clouded, and the other side was clear, then he would say: “Tomorrow, place the canoes in the shed; let no voyages be taken, else death will result.” [126] These were the interpretations of the priest in relation to the omens in the heavens. For if the king did not heed the words of the priest, misfortune would be the consequence. It was better to be mindful.

68. OF WAIMAKAUA.

Waimakaua was the name of a service maintained in a temple whose timbers were of the lama [127] tree. This service was for the flourishing of the crops. If the land had suffered under a great famine on account of the heat, perhaps, and that it was a very scorching season so that the things planted did not grow, then it was necessary that the Waimakaua service be held. [128] If the same was auspicious throughout the works of the order of priesthood, rains would soon follow. That is why that service was called Waimakaua, a crop flourishing service.

OF PUEA.

This is the name of a service relating to the Makahiki (or New Year’s) god. The observance of this service was held during the journey of the akualoa (long god) and akuapoko (short god) [129] directed its ceremonies.

HOOWILIWILIMOO. [130]

It is the name of another service which was observed for the benefit of all the people, which was held in the daytime. If the service was properly conducted without the least defect, the people would be profited, and no misfortune would occur.

ONEONEIHONUA. [131]