Chapter V: Part III: is devoted entirely to chants of various kinds. These are (2)

At daylight they made a short prayer on the outside of the opelu [34] house. The people were then seated in four rows, and at the same time the feather idol of the high priest was set up. The attendant priest then stood up and all joined in prayer. When the idol was set up they all at first stood in a circle around it, and then moved to the upper side and prayed. The priest then offered the alaea prayer and sacrificed to his ancestral deities, after which he prayed with a loud voice over the people, saying: “My brothers, it is well; you are safe,” (they then) arising four times, and sitting down again four times, after which the attendant priest inquired of the high priest: “How was my prayer?” The high priest answered, “Our prayers were perfect.” After this they went on the outside on the kuula, where they offered a short prayer.

They then entered the temple (heiau) where the priest offered a prayer called kolii, in which they all joined in earnest supplication, with their hands held high towards the house, and with very loud voices exclaiming: “The prayer, this is the prayer: O Ku, O Lono, O Kane, O Kanaloa, long life to the king.” The pigs were then broiled and brought before the wooden idol, with coconuts and bananas. After this and at the conclusion of a prayer, the priest offered the pork and the coconuts and the bananas to the idol, giving thanks to all the images. Then they all left the temple and went to their places. And when their pigs were cooked the people took them to the heiau where a priest pronounced a blessing upon them, after which the people brought their shares to their places, first giving thanks to their smaller deities, and had their meal, after which the priest commanded a man to “go to the mountains to get pala fern,” cautioning him that if he was caught in the rain to let him know. The man went up, found the pala fern, and while breaking it off the rain fell. He came down feeling happy for being caught in the rain. When he had come into the presence of the priest, the latter asked him, “How fared you on your trip up?” He answered and said, “You told me to go up, and I have done so. My hands broke off the pala fern when the rain fell over me, and I was nearly bent with the cold.” Then the priest said, “The omens are good. Tomorrow we will make a haul.”

It was then sunset. The priest and the people went to the temple to pray to the deities, after which they all left the temple. The opelu fisherman then prepared his canoe and his net, and at early dawn a priest repaired to the temple to bring the bunch of pala ferns which he placed in the canoe, at the same time asking for a blessing from the deity. He came away after placing the pala ferns. And when the fisherman saw the priest come away he collected together his fishing apparatus and his net. He girdled on a white sash on his waist, and chanted to his ancestral deities, saying, “O ancestral gods of the night, the night is over and I am come with the day. Here is the sash, and wilt thou watch over me that I may not be shamed.” After this prayer he put his net on board the canoe and sailed out to sea.

This was a most sacred day, no fires being lighted here or there, no other canoes being seen on the ocean, this day, lest they perish. When the fisherman reached the fishing grounds and lowered his net he prayed to his ancestral deities, saying, “O, ancestral gods of the night; the night is gone and I am come with the day. Give me great power this day. Cover the belly of our net this day.” He then cast the net and threw out the bait. The opelu (fish), on devouring the bait, came streaming into the net, which was then drawn up by the fisherman, who was murmuring a prayer all of that time. He then seized the neck of the net and drew it toward him, calling thus: “O Ku, this has been a great day for us. You have covered my shame this day.” After this, they (the people) lifted the net into the canoe, collected their fish and shoved off the bow of the canoe. They all went inland making cheerful noise with their mouths.

When they landed the priest came and stood at the landing place. The fisherman took up seven opelu, walked up to the priest and placed them in the priest’s hand. The priest then took the opelu to an uhe [35] board, where the fish was consecrated to the deities. The fisherman then went to his house to thank his ancestral deities, while the priest took the fishes and placed them on a tray before the altar. Then the high priest ordered a man: “You take some opelu for the king, that he may eat of the first haul of the day.” The man went as ordered, singing as he went. And when the people saw and heard him they all sat down. And when he came before the king he handed him the fishes and then ran away with great speed, lest he might be killed.

The king then went to the shrine where a priest prayed. They then prepared the king’s fish from which the king picked out the right eye and ate it, and offered thanksgiving to the deity. And in the morning which was that of Kukahi (the third night of the new moon), two mahamaha’s [36] were carried out to sea, one named Haleokaloa (House of Kaloa), the other Haleohiu (House of Hiu). And when these were brought [37] to the shore some of the priests offered prayers at that place. Their net having caught some fish, they went forth praising their fishing gods. In the evening the fires were extinguished and the night was made sacred. In the morning the women were released from their restrictions and were allowed to eat fish.

Then canoes came from the ocean having noticed that the restriction on the opelu was lifted. This was a very strict ordinance of the priest. Nine days were used for the restriction they had made, and nine days the canoes could not go out, nor was it safe for them to come in from the ocean while the restriction was in force. All of these things have passed away.

Following are the names of the months in which the king and the priests did not wage wars, and in which one district (or island) did not wage war upon another. These are the seven months: 1, May, which is Kaaona; 2, June, Hinaiaeleele; 3, July, Hilinaehu; 4, August, Hilinama; 5, September, Ikuwa; 6, October, Welehu; 7, November, Makalii.

CONCERNING THE YEAR

And when the new month, Ikuwa (September) by name, commenced, the king placed a signal in front of the temple showing that the old year had passed and a new one had commenced. This was done on the night of Hilo [38] (the first night of the new moon), the king and all the people and all the priests assembling this evening on the outside of the temple, the people being arranged in two rows. A priest stood up with a bunch of ieie ferns in his hand, and then they all joined in prayer: Then the priest said, “My brothers, it is well; we are safe.” Then they all stood up from front to rear, with loud rejoicings. After this the priest with the idols went to a court yard of the temple, where they murmured in prayer. This prayer was called kauo [39] After this they all went to their respective houses, resting through the night. At daylight they left their houses and came and prostrated themselves outside of the temple; the king, the priests and all the people. The people were arranged in four rows, the feather deities being also arranged in rows. The high priest then arose, wearing a white sash around his waist, and holding a bunch of ieie ferns in his hand; and after making some incantations he offered a prayer to the deity. After this invocation many priests arose praying and moving in a circle around the deities. The alaea priest then arose to offer his petition, after which the people arose from front to rear, all entering the temple, where they prayed before the idols.

And the king offered bananas and coconuts as sacrifices; the king did not offer pigs, as sacrifices, to the deities this day. After this they went out and left the temple. And in the evening the priests, together with the deities, went to the courtyard of the temple, to offer the short prayer called kauo. After this and on the second night the priests returned to the temple, all by themselves this night. This prayer was called kalaku. In the morning the king awoke and went into the temple, and gifts of numerous pigs and great quantities of bananas and coconuts were brought forth, and on this day they prayed earnestly and showed great reverence for the deities. And the king offered all these many valuable things to the deities, showing the king’s great love, this day, as also the priest. The people broiled the pigs to the number of three times forty (one hundred and twenty); the people made great exultation with loud voice, on this day of their devotion. Then the altar was closed so that they all might not pray there. When the praying had ended the king offered the pigs, the coconuts and the bananas, with great love in his heart for the deity. The king then said: “O god, this is the only time I shall see thee, and the only time thou shalt see me.” After this prayer they left the temple going to their houses.

And when the pigs were cooked, and the king’s great share was brought out, about twice forty pigs, the king parceling them out to the ordinary chiefs, a hind quarter each; to the higher chiefs, the breast; to the lowest chiefs the flanks; and to the common people the loose meat. After this and when it was evening, the king and the priest and the deities and all the chiefs all joined in a service by the king and the priest, which was called kauwila [40] and they prayed with great love in their hearts toward the deity. There was no raining this evening, being sacred to the king’s kauwila service. After the praying the king offered the pigs, the coconuts and the bananas as sacrifices. After the king had made his offering to the deity, they left the temple, and behold! the evening was calm (clear), the people said, “this kauwila service of the king was excellent; we are indeed safe.”

During the night a number of the lesser priests came with the high priest to pray in the temple. The king did not accompany them at this time. They prayed earnestly this night. The high priest then told the lesser priests, “You must repeat all our prayers tonight; this is the only time we have to petition them (the deities).” They (the priests) did not sleep at all this night. And early in the morning they awakened the gods saying: “Arise ye, O Ku, O Lono, O Kane, O Kanaloa, it is daylight.” Such was the way that they acted with great falsification before these images this night. And all the people and all the chiefs exclaimed: “How the priests have kept awake all through the night!”

And when it was broad daylight, the king came to the temple to offer to the deities the pigs and the bananas and the coconuts, after which they conducted a small service called halua, in which the king offered some more sacrifices to the deities. They then went out and left the temple, going to the House of Papa, where they would remain all day. And when all the people and the chiefs had gathered and offered a prayer, the king commanded some men to broil a number of dogs—about ten—for the female deities. When the dogs were cooked they were placed before the goddesses, together with the iholena bananas; and after the king had offered a prayer to them, the priest of the House of Papa declared the restrictions to be lifted, and they were free from all restraint this day.

After nine days the king and the priests again went to the temple, and in the evening of Mohalu [41] (when the moon was twelve nights old), entered it. Two men were stationed there. The high priest picked up two coconuts, and standing called upon the god Lono saying: “O Lononuiakea, here are the coconuts. Safety to thine attendant (or keeper), and to the land, and to the people.” These were the nights of Hua. And when the priest had offered the petition to the deities, and had thrown the coconuts (to the men), one from each hand, he sat down, all joining in the supplication. The two men then stood up calling with loud voices, feeding the stars [42] and the moon this very same night. The king then offered pig and coconut to the deities after which they left the temple. And when they had gone on the outside it was dark, so they rested that night. They expressed approval during the night, and the hearts of all the people were thankful, for they said: “The king’s gifts of coconuts were good; the country is indeed safe.”

At dawn the king and the priest and one other man went into the temple to pray as they had done before, after which the restriction on them was raised that night. They left the temple and went outside. And after these things there was nothing for them to do for twenty and nine nights. Then the priest again went into the temple to break a coconut, which was the priest’s own and that of the people also. It was a yearly festival custom, and it was formerly enacted so it was to be observed by the priest. After this the priest left the temple when they were all released from restrictions this night.

And when seven more nights had come to pass and on the day of Laau-ku-lua, [43] the deities of all the lands were turned on this day. They were not to be stood up, as the annual restrictions prevailed, and the collectors of tributes from all over the land were near, and had brought a great collection of goods for the king’s annuity, consisting of dogs, cloths, malos, fish and all other things and placed them before the king, all the districts paying tribute this day. And in the night of Laau-pau (the 20th) the collection was displayed and the king’s feather deity and the lesser priests came to distribute the offerings this night. This was a very sacred night, no fires burning, and no noise to be heard. They offered prayers this night and then went to sleep.

And in the morning of Ole-kukahi (the 21st), the king arose, and the priest and another man, who was a great favorite, holding the drum, the three came to the place where the tributes were displayed. The king offered a pig to the deity and then they joined in supplication. After prayer the pigs prepared for them were cooked, and they sat down to partake thereof. After the meal the priest distributed the collection, and then asked the king, saying, “How was your prayer?” He answered, “It was very good; there was no rain, no noises; it was excellent,” and he raised the restriction in this week.

Then the priest took a large portion from the collection for his share, part of which he sacrificed to the king’s deities. And after this, the king commanded that the goods be given to the chiefs and the chiefesses, and to the guards. And the person who had the superintendency gave the goods away to all the chiefs and to all the people. On the night of Ole-kukahi, all the feather deities were worshiped, and in the morning the chiefs and the people collected great quantities of food for their annual festival, and the people of the whole country also made collection of food for their annual observance, and there was plenty of intoxicants [44] for the chiefs and for the people from the back countries. On the night of Ole-kulua, was the worship of the wooden images. The priests prayed throughout the night, and in the morning, the day of Ole-kupau (23rd), the makahiki [45] image was decorated. This was a very sacred day.

Due preparations were made by the women being arrayed in skirts, and all the men in fancy sashes. In the evening all the chiefs and all the people engaged in earnest prayers. Pig oven fires were started here and there, and also fires for the dog ovens of the women here and there. And in the night loud noises were heard in all directions, some from awa drinkers, some from blaspheming men; the whole country greatly enjoyed their annual festivity in this one night. In the middle of the night they all went in bathing, which is called hiuwai, while the fires burned from all around. It was a great bathing night for all the people.

In the morning they all left the water, as it was then restricted to the deity Lononuiakea. They then fastened on handsome waistcloths, and wore their fine garments, while the men girded on their fancy sashes, making them this day handsome men and graceful women. They went to their houses and enjoyed the fat things prepared by themselves, of which they had an abundance these days. The idols were placed on the outside, in the open place, and when the people saw them they exclaimed, “There is the long god (akua-loa), and the short god (akua-poko),” and Kaloa-kukahi (24th) was the day these were seen abroad.

And the deity had decreed his law that man was prohibited not to kill; war was prohibited and no fighting; the ocean was prohibited, not a canoe was to sail; the kapa block was prohibited and no cloth was to be beaten; the drum was prohibited to be beaten; the horn was prohibited to be blown; the land was prohibited to be loosened; the heaven was sacred to Lono; the thunder was sacred to Lono; the earth was sacred to Lono; life was sacred to Lono; the hills were sacred to Lono; the mountains were sacred to Lono; the ocean was sacred to Lono; the raging surf was sacred to Lono; the family was sacred to Lono; the sailing canoe was sacred to Lono. Thus the deity enumerated his laws, which the chiefs and the priests and all the people duly observed.

As the makahiki deities were placed in the open, the produce of the land was brought forth. The long god then started to make a circuit of the land in twenty and three days, going on the righthand side, while the short god went on the left-hand side in four days. While the makahiki deities were thus on their circuit the high priest occupied the consecrated place, and was to be very sacred during the four days; he was not to look outside; he was not to eat fresh food or fresh fish, and he had to close his eyes whenever he went outside.

And when the long god arrived at the king’s place, the king prepared a meal for the said god. The attendants were then under restriction for a short time. As the god was brought out of the king’s house and the eyes of the king beheld the image, they were filled with tears, and he cried for his love of the deity. And the king and all the people who were in the house, cried out, “Be thou feared, O Lono;” and the attendant people answered for the deity’s greeting, saying: “Is it mine?” and they answered, “Here is the king’s greeting unto you, O Lono.” The people outside replied, “Here is Lono’s greeting unto your majesty.” After these things the deity with his attendants entered the king’s house while certain priests who came with him offered prayers which were followed by the king’s priest. Then the king offered the deity an ivory necklace, placing it around the god’s neck. The king then fed the man who carried the idol, he was the image’s mouth, and ate the pork, the uhau, [46] taro and coconut pudding and awa. This service was called hanaipu. [47]

After this the deity went outside the hanaipu of all the chiefs who worshipped the deity. The deity did not eat their pork, but the man who carried it; he was its mouth who ate its food. The king then called for a boxing contest. A very large number of men and women attended the match, among whom was a small sporting deity of Lono, Makawahine by name. There was loud shouting from the people while the said small female sporting deity was amusing the people, to make them feel very happy. Both the women and the men were dressed handsomely. Both men and women boxed.

After this the long god was carried forth on a circuit of the land. The different lands paid tribute to the deity in cloth, pigs, feathers, chickens and food. And when they were gone the king remained in the sacred place, until the day of Kane. When the short god returned on the day of Kane, he was decorated with ferns, and the appearance of the deity was pleasing, as he was brought and entered the temple. In the evening some staffs were put up, which was a requirement of the priests—a custom for the annual celebration, and in the night, the people assembled at the temple where prayers to Puea were chanted, which ended the service. When the people heard the finishing of the service they were greatly pleased, their hearts were filled with gladness, and they exclaimed thus, “We are safe. The night of the feast was good, and the night has been most generous to us.” And in the morning of the day of Lono, they washed themselves and. [48]....

When the new day, Hoaka by name, arrived, the temple was restricted for a short time. The next day, that of Kukahi (the 3rd), the king went out in a canoe to fish for the ahi. [49] Kalahua was the name of the prayer used on this occasion. Other canoes from the surrounding districts had already been on the fishing grounds this day. One of the men called Hua returned first, having the honor of first drawing the eye from a fish on the day of Hua, a custom required by the priest. On nearing the day assigned to the Lou [50] deity, it was stood in the temple, in the day of Malani. [51] The king came in from the sea, and when he was near the lower side of the temple towards the sea he saw a great number of people with the deity. A very large number of men ran in front of the image, holding spears in their hands. One of them had several spears in his hands which he intended to throw at one of the men who landed with the king from the canoe. The king and his companion landed, and when the man who held the several spears saw them he ran forward quickly and threw a spear at the king’s companion. He parried it with something that he held in his hand, leaping upwards. The people then shouted at the man’s skill. The man then touched the king with a second spear thus freeing him from restrictions. Then there was a general sham fight among the people.

The king then entered the temple with the new year deities and with the priests praying in this night of Malani. Then the king sacrificed a pig, calling upon the deity: “O Lononuiakea, here is your pig. This is for your tired feet from visiting our land. And as you have returned watch over me and over our land.” The king then ceased talking to the deity and they all left the temple.

They slept through this night, and in the morning, the day of Kulu, no canoe was to appear this day. Today pigs were killed for the king, and at night there was great praying, which was called kaihaanalu. Oe was another prayer performed this night. In the morning they went to the temple where they performed all temple work all through the day. They undressed the new year deities, ceased their temple work, the priest going on the outside of the temple to release the restrictions of the anniversary. This prayer was called kuikuipapa. They being all free this day of Laau [52] (the years grew as forests), the canoes were then free to come in. At the close of this ceremony by the priest the king went to his place. Five days afterwards the king returned to restrict the temple. This service was called kaloakamakamaka. When he arrived at the temple, together with the high priest and many of his people, in the evening they were under restriction, the day being Ole-kukahi. And the people were arranged in rows. The priest stood up, then sat down and prayed.

[REMAINDER OF ORIGINAL LOST]

NO NA OIHANA KAHUNA KAHIKO.

NA KAMAKAU O KAAWALOA.

NO KA HOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE.

Kaahe iho la kona makuahine i ka iloli mai nu iho la ia ia manawa, ono ole ae la kana ai, a me kana ia, imi iho la kana mea ono. Alaila hele mai la kekahi poe wahine io na la, i aku la: “Heaha ke ano o kou mai e nalo nei oe?” Hai aku la ia ia lakou: “He aha la, he luhi wale mai no.” I aku la ua poe wahine la ia ia: “I nana oe, e nana aku makou ia oe.” Wehe ae la kela i kona kapa, nana aku la lakou ia ia i kona kino, apo aku la kekahi wahine o lakou i kona waiu, a haalele aku la kona lima i kona waiu nana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona waiu, koho aku la lakou ia ia: “He keiki paha kau, ua hapai paha oe, e ae paha,” i ae la kekahi wahine o lakou, aka he hookio aole hoi he keiki; paakiki ae la kekahi wahine, “ua hapai oe.” Ninau pakahi aku la ia ia: “Ahia la malama ou i noho ia aohe kahe?” “Alua ae nei ua hala ae nei ko’u mau po kahe.” I aku la kekahi wahine ia ia: “Heaha kau mea ono?” Olelo mai la kela ia lakou: “Aole loa a’u mea ono, he hooikaika wale no i ka ai.”

A hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana keiki, hoapono iho la ia i ua poe wahine la i olelo mai ai ia ia. Alaila oia ike aku ua hapai a hoonohoia’e la oia iloko o ka palama; kapu loa aku la ua wahine la aole ia e ai i ka ai a hai ke haawi aku ia ia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia e ai i ka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio ii, aole ia e kakua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko, aole ia e noho i ka hale kahiko, he kapu loa ia, o ke ano keia ou ua mau akua wahahee nei.

I malamaia no ke keiki no ka manao nui o na kanaka a me na ’lii e make ua keiki la iloko o ka opu o kona makuahine, hele aku la ke kanaka ai mea inoino malaila, ike ia ’e la ia i na kanaka, alakai ia aku la ia i ke alii la, puea iho la ia e make; he kapu loa no ia wahi, aole e hele malaila kekahi wahine ai mea inoino, aole e hiki aku kekahi kanaka ai mea inoino malaila; no ka mea ua paulele lakou i ka manao nui i ua mau akua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana keiki iloko o kona opu.

I ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau akua wahahee nei, he manao io no ko lakou e make ke keiki iloko o ka opu i ka huhu mai o ua mau akua laau nei a me na akua hulumanu, a me na akua moo, a me na akua kalaipahoa a me na akua kapo, a me na akua Hiiaka, o keia mau mea a pau ka ka poe kanaka i hoomana aku ai i ua mau akua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wahahee maloko o lakou.

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

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

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

Olelo ae la ke kahuna nui i ke alii, i aku la: “E, mai hoolohe aku oe i ka olelo mai a na akua liilii, e hoolohe mai oe i ka’u olelo, o kuu olelo keia ia oe, mai ko wa ilihune mai, a waiwai a’e nei oe, a, hele mai nei keia mau akua e olelo mai ia oe, aole i olelo kahiko mai keia mau akua i ko kaua manawa waiwai ole, a waiwai ae nei kaua, hele mai nei lakou io kaua nei e olelo mai ai ia oe, mai hoolohe aku oe malaila, e hoolohe mai no oe i ka’u olelo aku ia oe, e haawi ae oe i puaa imua o ka heiau na ko akua kane a i malo hoi i ko akua wahine.”

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

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

A mahope iho hana iho la ke kahuna i ka oihana, imi iho la ia i kana ano e pono ai, o ke kahe ana o ka ule o ua keiki la. I aku la ke kahuna i ke alii: “I ilio a nui loa.” Ae mai la ke alii, “a i puaa a nui loa, i moa a nui loa;” ae mai la ke alii. A po iho la hoomana iho la ke kahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua kahuna la i ka ua ana, i aku la i ke keiki: “Auhea oe, e ke keiki, ke i mai nei ka po ia oe he kanaka waiwai oe mahope aku, a i waiwai oe e nana hoi oe ia’u.”

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

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

A pau ae la ia a mahope iho la o ia mau mea, moku laau nui iho la ke alii i ka ohiako, he luakini i o Nana paha ka malama e kapu ai ua luakini nei, i o Welo paha ka malama e kapu ai ua luakini nei, aka i o Ikiki paha ka malama e kapu ai ua luakini nei, o na kukane keia ekolu mai ka wa kahiko mai, aole e pono i ka malama e ae. Aia no i ka ke alii malama e makemake ai e kapu ka luakini.

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

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

A mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka papale o ka lauoho o ka poe kahiko, a noho ae la na kanaka a nui loa, a ku ae la kela iluna me na ihe oioi, a hoolulu aku la imua o ke alo o na kanaka a hoopoipoi aku la ia i ka maka o na kanaka i ka ihe oioi aole nae i o aku ia lakou, a hoaa aku la i kona mau maka imua o na kanaka, a hooweliweli aku la ia penei: “Hekue, hekue, e ku auanei i ka ihe a pueo;” pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia, auhau ae la ke alii i ka lunaauhau, e hele oe e olelo aku i konohiki, e ia aku, e waele i ke alanui o kuu akua e hemo ia, aka i waele i ke alanui o kuu akua aole oia e hemo, e i aku oe, a waele a maikai ke alanui o kuu akua e olelo aku oe ia lakou: “E, e hookupu mai lakou i kuu akua, aka i hookupu ole mai lakou i kuu akua, e pau lakou i ka hemo ia’u, pela oe e olelo aku ai ia lakou;” a hele aku la ua luna auhau nei mai ke alii aku la, a olelo hele aku la i ke konohiki, o ka aina a pau loa, a lohe iho la lakou i ka ke alii olelo ia lakou.

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

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

Pela ke alii i hoomana ’ku i ke akua, a poeleele iho la, kauo iho la na ’lii a pau, a me na kahuna a me na akua hulumanu a pau, a moe iho la lakou i ka po, a ao ae la hele ae la ke alii a me na kanaka a nui loa, a me na ’lii a pau, a me na kahuna a oia wale, a hoonoho iho ke kahuna i na kanaka a nui loa, ewalu lalani kanaka, a ua hoonoho maikai ia lakou e ke kahuna a like, alaila kukulu lalani ia a’e la ka poe akua a he nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a hookahi akua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua hulumanu, e hele ai, aole ona malo, hele ule lewalewa wale iho no kana imua o ka maka o na kanaka, aole ia e hilahila i ka nui o kanaka.

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

A pau ae la ia, a hele ae la ke kahuna ia ia ka alaea, olelo aku la ia i na kanaka, i aku la: “E noho malie oukou, a e hoolohe mai oukou i ka pule, ewalu a oukou ku ana iluna, a ewalu hoi noho ana ilalo, a hoolohe mai oukou i kuu leo a e i aku au, e ku iluna, e ku oukou a pau loa, aka i i aku au, e noho ilalo, e noho oukou a pau ilalo;” pela ke ano o ka loina o kana pule, a oia wale no ia ke pule iluna, a hopu ae la i ka hui niu a ku ae la iluna, a hoali ae la ia i ke akua, a i ae la penei: “E Ku, a e Lono, a e Kane, a e Kanaloa, eia ka hui niu la, e ola i ko haku;” a pau ae la, a lalau aku la ia i kana laau a ku ae la ia iluna.

A nui loa ae la kona leo maluna iho o na kanaka a hoolohe aku la na kanaka, a me na ’lii a pau loa i ka hewa ae o kona leo, alaila ahewa aku lakou i ke kahuna a ua hewa ka pule a ke kahuna, a mumulu iho la na kanaka i ka hewa ana o ka pule a ke kahuna, a pau ae la ka pule ana, a olelo iho la ke kahuna i na kanaka penei: “E kuu kaikaina, hiki a ola ia ua, a koia e kuu kaikaina hiki a ola ia ui a koia;” pela no iluna a ewalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke ala, nakolo aku la ka leo o na kanaka a he nui loa; a pau ae la ia oihana a ke kahuna alaila hele ae la ua kahuna ’la e olelo a kana pono i ke alii, olelo a’e la ua kahuna la i ke alii, i aku la: “E ka lani, pehea ka pule?” a i aku la ke alii penei: “Ua hewa kau pule, ua hai.” Ina e hana ua kahuna la e pono la, ina ua apono aku la ke alii ia ia, ina e pololei kana pule ana, ina ua noi la ua kahuna la i ka aina i ke alii.

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