Chapter VIII: Preface: 55 (1)

From the earliest days of this people there were many useful customs known to them relating to the order of priesthood, but the establishment of this order in this nation cannot be fully explained at this writing, nor the genealogies of those who founded it, because there are none living who can give explicit information of the time of its establishment among this people, nor of those who instituted it. Neither can it be said that the useful order had no foundation in these islands, nor that the founding of the order of priesthood was in vain, because their characteristics are shown in Bible history in the time of Aaron, and the generations which followed, down to the time of Jesus.

The offices of the priesthood of the days before Jesus continued down to His time and thereafter, and the priesthood so continued in order down to the last generations of these days. Therefore it may be assumed that some one established the learned customs in this nation; but because of the envelopment of this race by the dark clouds of ignorance the works of this people of that time are obscured.

On reflection these days, things which were [thought] facts in former times have become mere fables, thus confusing the history of the country at the present time. However, certain things transpired in those days which were true in some respects, and in writing this history it is not unprofitable for me to preserve in this book the useful customs of that time, though I do not pretend to be free from all error in this history writing.

S. N. Haleole.

Honolulu, August 13, 1862.

THE ORDER OF PRIESTHOOD.

NUMBER 1.

A diviner, a weather prophet, an architect were all called priests, and in these people were embodied the department of knowledge. They could read the omens in the clouds, whether favorable or unfavorable; good or evil; profitable or unprofitable; fortunate or unfortunate; or the death of a chief, or a land [overseership] withdrawn [56] perhaps. These people could prophesy of coming events and reveal things which were hidden in secret places, and explain things which had transpired many years. From this department emanated certain branches, which were: the profession of praying to death, sorcery, and the practice of medicine; therefore they were all included in the order of priesthood.

2. OF THE DIVINER AND WEATHER PROPHET.

A person who was called a diviner and a weather prophet meant the same office but with two separate branches of knowledge. If the office of diviner and that of weather prophet were so vested in one man, then that man possessed two branches of knowledge. If a man possessed but one branch of knowledge he could not see into that of another. The architect could not perform the art of healing. But if all the callings of the priesthood were vested in one man, then he was called a “puhiokaoka,” [57] because all the callings of the priesthood were embodied in him.

3. MEANING OF DIVINATION.

Divination was an office in the priesthood whereby the diviner could discern the right and the wrong. Supposing a man, or a district chief wished to build himself a house, he must first send for the diviner to come and select a suitable site for it to stand, and when he had chosen it he would say to the owner of the house: “Here is the location for your house; live on this foundation until you are bent, dim-eyed, feeble and in the last stages of life.” At the time that the house was to be built it was proper that the diviner should be sent for to see to the mode of its erection. He had the right to approve or condemn and pass upon it as all right. But if the diviner was not sent for from the beginning of the work on the foundation until the completion of the house, the diviner could come and condemn or approve.

4. DIVINING A LOCATION FOR THE HOUSE.

If the diviner went and found a house standing on the edge of a cliff, and that the door of said house opened toward the cliffs, then the diviner would say: “This is a bad position; it is unfavorable (leleopu). The owners of this house will not live long ere they die unless they go away.” If they were to be saved from death, to move elsewhere was their only safety. The meaning of the word “leleopu” was desolation, just like a lot of people falling down the precipice who could not go back again.

Here is the second: If a house was standing on a mound, or hill, then the diviner would say: “This is a bad position; there are two meanings to this situation, leleopu and holua; holua because there would be many people during the holua season, but after the sport was over the result would be loneliness. This house is like a leleopu.”

This is the third: If a house stood in a place adjacent to a stone wall, and there was a hill directly at the rear of the house, if the door was facing the wall, then the diviner would say: “This is a bad situation; it is a leleopu position, but if a door should be opened at the back of the house, that would be well.”

Here is the fourth: If the diviner saw that the house of a commoner stood in a nice level place which had not before been built upon, then he would say: “This is a good house, and the location is clear; a chief will enter this house, because a chief’s house stands on a prominence.”

Here is the fifth: If a house was built at the slope of the cliffs with the front of the house partly facing the cliffs, or kahanahana pali perhaps, then the diviner would say: “This is a bad location; it is an uwaukaha, and its meaning is the same as that of the house on the leleopu and holua sites, and the end would be the death of the people living therein; safety only could be had by leaving that place.”

5. OTHER UNFAVORABLE LOCATIONS.

If a house was built right on a burying place, then the diviner would say: “This is a bad location, one of lamenting noises, which will result in the death of all, safety being only assured by removal.”

And again: If the location where the house stood was good, as also the position of the house, yet if the location was crossed by a highway which passed the door and continued on, if the door was at the corner, or at the front, then the diviner would say: “This is a bad location, an amio, [58] and those who live therein would be afflicted with continual illness, safety being only in removal.”

And again: If a house was erected right in the temple [enclosure] with the knowledge of the builder, then the diviner would say: “This is a bad location; it is a deep pit because it is situated in a place of gloom. Not one of those who would dwell in that house would live. In the same manner that a man enters the high rolling surf, he would be lost.”

6. DIVINING ON THE ERECTION OF HOUSES.

If a house was being erected, and the posts were set and the plate for the rafters laid on and fastened by tying with ropes, and afterwards that which was fastened was taken off again, perhaps because it was found that the positions of the posts were not uniform, so that one or more posts must be drawn out of their holes, the diviner, on inspection, when he sees that the house was being built that way would say: “The house is improper; the owner will not dwell long therein before he goes to another place. In the same manner that he removed one of the posts, so would he discontinue to live in the house.”

If the house was being erected and the posts were set, the rafters put up and fastened, or perhaps battened with sticks and thatched and then taken to pieces, its divination was as those mentioned in the next above paragraph; but if the house belonged to the king and it was being thatched by an overseer of a division of land, or of a district, or of an island, then the divination mentioned in the first paragraph of this number would not apply.

If posts, however, were withdrawn while erecting a house for the king, then the tenor of a former paragraph in relation to the king’s house so erected would not be exempted but applied; though if the house to be erected was a barn, then this divination would not apply to such house, or if the posts were drawn out, or taken to pieces again; it was applicable only to dwelling houses.

7. FAULTILY CONSTRUCTED HOUSES.

If the house was erected and completed, being thatched, and all particulars observed, and the owner residing therein, whether a chief or a commoner, and the diviner came in and saw that the plate piece in the front wall over the entrance had not been cut then the diviner would say: “That plate piece is improper for not being cut near the entrance.” Those uncut pieces of plates were called the stretcher, which betokened death.

If the plates were in order and had been trimmed, a mistake might be in the position of the posts. Other faults might be found in the batten sticks if they were fastened too tightly. There might be a mistake in the side posts, or those nearer to the end posts. If, however, the bend in the crook of a side post was towards an end post, then the diviner would say: “The owner of the house will die, or his people perhaps; the ban would be partially overcome by the death of some one, and the complete renovation of the house by direction of the diviner in the order of priesthood.” Such a position of the side post was called mihiauau. [59] The side post was bemoaning, just as some people would mourn on the death of the head of a household.

If there were two side posts and both were crooked, and the crook of one was turned toward the other, then the diviner would say: “Some of the people within will be continually quarreling, just as one crook was opposite the other.” If the crooks of the posts were bent toward themselves, then the diviner would say: “There are two interpretations relative to the position of those side posts. All those who will live in this house will be stingy people. If two persons are eating they will bend over their own particular meals, and so will others within. They will not call others, and few will be the occasions for agreeableness, for avarice will predominate. All those who dwell in said house will be avaricious people only.”

If a stranger happens to arrive at that house he would not be invited to come and partake of food, the only words to be heard then, are: “We are eating.” “Are you filled?” “How are you?” “Will you have something to eat?” because these words were only interrogations without any intention of inviting him, and it was those words which forbade the person addressed.

8. DIVINATION OF A POST DENOTING DISEASE.

If one side post, or more, stands with the crook of the post bulging toward the inside of the house the diviner would say: “It is a bad post; dropsy will be the disease of the owner of the house, or other person.” And if the protuberant crook of the post was turned towards the thatching of the house the diviner would say: “A broken humpback will be the malady of the owner of the house, or of some other person perhaps.”

9. DIVINING THE POSITION OF TWO OR MORE HOUSES.

If two, three or more houses were standing in a row, and one house was higher than the rest of the row, and that house was owned by a commoner, then the diviner would say: “The owner of that house will become rich, perhaps a division land holder, or perhaps a district land holder.” But if two houses are in the same position, the owner of one being a division land holder and a low farmer be the owner of the other, and the house with the high roof belongs to the low farmer, the diviner would remark: “The owner of that other house will cease to be a division land holder and the owner of the high house will own the property.”

10. DIVINATION OF ONE OR TWO HOUSES BEHIND A ROW OF DWELLINGS.

If one or two houses were standing in the rear of a row of several then the diviner would say: “There will be fighting amongst these houses. The melee will be started by the house in the rear; the conduct of the houses in front will make them enemies for the rear houses, and those living in front will become opponents for him or them who live in the house in the rear.”

MOOLELO NO KO HAWAII OIHANA KAHUNA I KAPAIA KA OIHANA HOOMANAMANA.

HE MAU HOAKAKA.

Mai kinohi mai o keia lahui, he nui no na oihana ike a keia lahui i ka wa mamua, ma na mea e pili ana i ka oihana kahuna, aka, aole nae e hiki ke hai maopopo ia ma keia kakau moolelo ana ka hookumu ana o ia oihana ma keia lahui, aole no hoi e hiki ke hai maopopoia ka mookuauhau o ka poe nana i hookumu keia oihana ike. Nokamea, aole i ike ia ka mea e ola nei nana e hoomaopopo mai ka wa i hookumu ia ai keia oihana ma keia lahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike ke olelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole nana i hookumu ka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka Baibala i ke ano o ka oihana kahuna i ka wa o Aarona ma, a me ka hanauna mahope mai a hiki i ka wa o Iesu.

A ua mau no ka poe oihana kahuna o na la mamua o Iesu a hiki i kona mau la, a ma ia hope mai, a ua hele papa mai pela ka hoonohonoho ana o ka oihana kahuna a hiki i na hanauna hope o keia mau la e hele nei, a no ia mea, he hiki ke kapa aku, he mea nana i hookumu na oihana ike ma keia lahui; aka, no ka uhi paapu ia ana mai o keia lahui kanaka e na ao polohiwa o ka naaupo, nolaila, ua pouli wale na hana o keia lahui ia manawa.

Aka, i ka hoomaopopo ana i keia mau la, ua lilo na mea oiaio o ia manawa i olelo kaao i keia mau la, a nolaila, ua huikau aku a huikau mai na moolelo o ka aina i keia wa. Aka, i ka hoomaopopo ana, ua oiaio no na mea i hanaia i kela wa, ma kekahi mau mea nae, aka, i kuu kakau ana i keia moolelo, aole wau i makehewa ke malama i na oihana ike o kela manawa ma keia buke, aole no hoi wau i manao ua kina ole au ma keia kakau moolelo ana.

S. N. Haleole.

Honolulu, Augate 13, 1862.

NO KA OIHANA KAHUNA.

HELU 1.

Ua kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna, aia i loko o keia poe, he oihana ike. He hiki i keia poe ke ike i na ouli o ke ao, i na he pono, ina he hewa, ina he ino, ina he maikai, ina he waiwai, ina he waiwai ole, ina he pomaikai, a ina he ilihune, a ina he alii make, a he aina hemo paha. He hiki i keia poe ke wanana mai no na mea e hiki mai ana mahope, a me na mea i huna ia ma kahi malu, a me na mea i hala mahope no na makahiki he nui. A no loko mai o keia oihana, i puka mai ai he mau lala hou, oia hoi ka anaana, ka hoopiopio, ke kahuna lapaau maoli. A nolaila, ua hui pu ia lakou ma ka oihana kahuna.

2. NO KE KILOKILO A ME KA NANAULI.

O ke kanaka i olelo ia he kilokilo a he nanauli, hookahi no ia ano, elua nae ia oihana ike. Ina e hui ia ka oihana nanauli a me ka oihana kilokilo i ke kanaka hookahi, alaila, elua oihana ike i ke kanaka. Ina he hookahi wale no oihana ike i loaa i kekahi, alaila, aole e hiki ia ia ke ike aku i ka oihana a ke kuhikuhipuuone. Aole no hoi e hiki i ke kuhikuhipuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui pu ia na oihana ike a pau o ka oihana kahuna i ke kanaka hookahi, alaila, ua kapa ia aku ia he “puhiokaoka.” No ka mea, ua pau na oihana kahuna a pau ia ia.

3. KE ANO O KE KILOKILO.

O ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la ke ike i ka pono a me ka hewa. Ina paha i manao kekahi kanaka, a he alii aimoku paha e kukulu i hale nona, alaila, e kii mua aku i ke kilokilo e hele e nana i ke kahua kupono e ku ai ka hale, a ike ke kilokilo i ke kahua, alaila olelo aku i ka mea hale: “Eia ke kahua o ko hale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, a palalauhala.” I ka manawa e kukulu ai ka hale, he pono no e kii ia ua kanaka kilokilo la e hele mai e nana i ke ano o ke kukulu ana. Aia no ia ia ka pono a me ka hewa, alaila olelo aku, ua pono. Aka, ina e kii ole ia ka mea kilokilo mai ka hoomaka ana i ke kahua a ka paa ana o ka hale, alaila, he hiki i ua kilokilo la ke hele aku a hoahewa, a hoapono paha.

4. KE KILOKILO ANA NO KE KAHUA KAHI E KU AI KA HALE.

Ina ua hele aku ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua huli pono ka puka o ua hale nei i ka pali, alaila e olelo auanei ke kilokilo: “He kahua ino keia, he leleopu keia kahua, aohe he liuliu ka poe nona keia hale pau i ka make, he hele ka pakele.” A ina ua pakele i ka make, he hele aku ma kahi e ka manalo. A o ke ano o ka huaolelo “leleopu,” he neoneo, e like me ka haule ana o na mea he lehulehu i ka pali, aole e hiki ke hoi hou aku.

Eia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha, alaila, he hiki i ke kilokilo ke olelo: “He kahua ino keia. Elua ano o keia kahua, he leleopu, a he holua; nokamea o ka holua, e lehulehu ana no i ka manawa hee holua, a pau ae ka lealea, he mehameha ka hope. Ua like no keia hale me ka leleopu.”

Eia ke kolu: Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa pohaku, a he puu paha ma ke kua ponoi o ua hale nei. Alaila e olelo auanei ka mea kilokilo, ina e huli pono ana ka puka o ka hale i ka pa: “He kahua ino keia, he leleopu no ia kahua, aka, ina e weheia i puka ma ke kua o ka hale, alaila, ua maikai.”

Eia ka ha. Ina ua ike ke kilokilo ua ku ka hale o kekahi makaainana i kahi palahalaha maikai, aole nae i ku hale ia mamua, alaila, e olelo auanei ka mea kilokilo: “He hale maikai keia, he alaneo keia kahua, he alii ka mea nana e komo keia hale; nokamea, no ke alii ka hale ku i ka alaneo.”

Eia ka lima: Ina e kukulu ia ka hale i ka au kipapali, a ua huli hapa ke alo o ua hale nei i ka pali, a kahanahana pali paha, alaila, e olelo auanei ke kilokilo: “He kahua ino keia; he uwaukaha ia kahua, ua like no kona olelo ana me ka hale i ku i ke kahua leleopu a me ka holua, a o ka hope ka make o ka poe e noho ana maloko, a ina he haalele i ua wahi la ka manalo.”

5. KEKAHI MAU KAHUA KUPONO OLE E AE.

Ina i kukulu ia ka hale i luna pono o ka ilina kupapau, alaila, e olelo no auanei ka mea kilokilo: “He kahua ino keia kahua, he kupinai ia kahua, he pau i ka make ka hope, he hele ka pakele.”

Eia hou: Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai pu me ke ku ana o ka hale, aka, ina e moe ia e ke alaloa (alanui) a hiki ke alanui ma ka puka o ka hale, a hala loa, ina ma ka hakala ka puka, a ina ma ke alo paha, alaila e olelo auanei ke kilokilo “He kahua ino keia, he amio keia kahua, o ka poe e noho ana maloko, he mai mau ko lakou, he hele ka pakele.”

Eia hou: Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no nae o ka mea nana i kukulu, alaila e olelo no auanei ke kilokilo: “He kahua ino keia, he halehale ia kahua, nokamea, ua ku i loko o ke poi pu. Aole e ola hookahi o ka poe nana e noho ua hale la, e like me ke komo ana o ke kanaka i ka halehale poi pu a ka nalu, aole e pakele kona nalowale.”

6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE.

Ina e kukulu ia ana kekahi hale, a paa ka pae pou, a ua kau ia ka lohe lau, a ua paa i ke kauhilo ia, a mahope, wehewehe ia ka mea i paa, no ka ike ia paha, ua like ole ke kulana o na pou, a unuhi hou ia kekahi pou, a mau pou paha mai kona lua ae; a nana aku ka mea kilokilo, a ike e hanaia ana ka hale pela ke ano, alaila, e olelo auanei ke kilokilo: “Ua hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i loko o ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i kekahi pou, pela no oia e noho ole ai i loko o ka hale.”

Ina hoi ua kukulu ia ka hale a paa na pou, a kau na o-a, a paa i ke kauhilo, a hoaho ia paha, a ua paa i ke ako ia, a wawahi hou ia paha, alaila ua like no kona kilokilo ana me ka loina o ka pauku mua; aka, ina no ke alii ka hale, he ahupuaa nae ka mea nana e ako, a he okana paha, a moku paha, alaila, aole e pili ke kilokilo ana o ia hana ana ma ka loina o ka pauku mua o keia helu.

Aka, ina he mau pou ka mea i unuhi ia ma ke kukulu ana o ka hale o ke alii, alaila, aole no e kaawale ka loina o ka pauku mua i ka hale alii ina e hana ia pela, ua pili no; a ina hoi, i hana ia ka hale, he halepapaa, alaila, aole no e pili keia kilokilo ana no ia hale. Ina ua unuhi hou ia na pou, a wawahi hou ia paha, ua pili wale no, no na hale noho.

7. NA HALE I KUKULU PONO OLE IA.

Ina ua kukulu ia ka hale, a ua hana ia a paa, a ua paa i ke ako, ua pau na hemahema a pau, a e noho ana ka mea nona ka hale i loko; ina he alii, a he makaainana paha, a komo mai ka mea kilokilo, a ike ua oki ole ia ka lohelau ma ka paia o ke alo ma ka wa e kupono ana i ka puka komo, alaila, e olelo auanei ke kilokilo: “Ua hewa kela lohelau, no ke oki ole ia ana o kahi i ka puka komo.” Ua kapa ia ua mau lohelau la i oki ole ia he manele, he make no ka hope o ia ano.

A ina ua maikai na lohelau, ua oki ia paha, alaila, aia kekahi hewa ma ke kulana o na pou. Aia kekahi hewa ma na ahokele, ina e ako ia ua mau ahokele la a paa loa. Aia kekahi hewa ma na kukuna, ina paha o ke kukuna pili pouhana ka mea i ike ia ka hewa. Ina nae ua huli pono ke kulou ana a ke kekee o ke kukuna i ka pouhana, alaila e olelo auanei ke kilokilo: “E make auanei ka mea nona ka hale, a i ole, o kona poe paha, aia no ka manalo iki, he make no kekahi mea, a he hana hou ia paha ma ke kauoha a ke kilokilo, ma ke ano oihana kahuna.” O ke ano o ia hana a ke kukuna i like peia ke ano, alaila, he mihiauau kona ano. E uwe aku ana ke kukuna i ka pouhana, ua like no ia me ka uwe ana o kekahi poe i ka make ana o ka haku mea hale.

Ina e ku ana kekahi mau kukuna elua, a he mau kukuna kekee laua a elua, ua huli aku paha ke kekee o kekahi i kekahi, alaila e olelo aku ke kilokilo: “He hakaka mau ko kekahi poe o loko, e like me ke kue o kekahi kekee i kekahi kekee.” A ina ua kulou kekahi kekee o na kukuna ia laua iho, alaila, e olelo auanei ke kilokilo: “Elua ano e pili ai ka hana a kela mau kukuna. O ka poe a pau o loko o keia hale, he poe aua wale no. Ina e ai ana na mea elua, kulou no laua i ka laua mea ai iho, pela no kekahi poe e ae o loko. Aole e hiki i kekahi mau mea ke hea aku i kekahi mau mea, he kakaikahi ka manawa like, no ka aua ka nui. O ka poe a pau e noho ana i ua hale la, he poe aua wale no lakou.”

Ina e hoea aku kekahi malihini ma ua hale la, aole e hiki ke kahea mai e ai pu, a o ka huaolelo e loaa ia wa: “Ke ai nei makou.” “Ua maona oe?” “Pehea oe?” “E paina paha?” Nokamea, o kela mau huaolelo, he ninau wale no, no ka makemake ole e kahea aku, a na kela mau huaolelo i keakea mai i ka mea i kahea ia mai.

8. KE KILOKILO ANA O KE KUKUNA MAI.

Ina e ku ana ke kukuna a mau kukuna paha, ua hoohu mai ke kekee o ka kukuna i loko o ka hale, e olelo no ke kilokilo: “He kukuna ino ia, he opuohao ka mai o ka mea nona ka hale, a o kekahi mea e ae paha.” A ina ua huli ke kanahua kekee o ke kukuna i ka pili aho o ka hale, e olelo auanei ke kilokilo: “He uhai kuapu ia ka mai o ka mea nona ka hale, a i ole o kekahi poe e ae paha.”

9. KE KILOKILO ANA O KE KU ANA O NA HALE ELUA A OI AE PAHA.

Ina e kupapa like ana na hale elua, ekolu, a oi aku paha; a ina ua kiekie kekahi hale hookahi maluna o kela papa hale: Ina nae he makaainana ka mea nona ua hale kiekie la, alaila, e olelo no ke kilokilo: “E waiwai aku ana ka mea nona kela hale ma keia hope aku, he ai ahupuaa paha, he ai okana paha.” Aka, ina elua mau hale e ku like ana, he ai ahupuaa ka mea nona kekahi hale, a he lopa ka mea nona kekahi hale, a o ka hale kiekie o ke kaupaku o ke kulana o ka hale, no ka lopa, alaila, e olelo auanei ke kilokilo: “E pau ana ka aimoku ana o ka mea nona kela hale, a o ka mea nona ka hale kiekie, nona ka waiwai.”

10. KE KILOKILO ANA O KA HALE MAHOPE MAI O KA PAPA HALE E KU ANA MAMUA.

Ina paha e ku mai ana kekahi hale hookahi a elua paha mahope mai o ka papa hale lehulehu, alaila e olelo auanei ka mea kilokilo: “He hakaka ka hope o keia poe hale. O ka hale mahope ka mea nana e hoouluulu ka hakaka, a e lilo na hana a ka poe hale mamua i enemi no ka hale mahope, a e lilo ana ka poe e noho ana mamua i mau hoa hakaka no ka mea a mau mea e noho ana ma ka hale mahope mai.”

HISTORY OF THE HAWAIIAN PRIESTHOOD IN OLDEN TIME, CALLED HOOMANAMANA.

EXPLANATORY REMARKS.

In writing the history of the priesthood I am not able to present the genealogy of those who established the order in these islands in this historical account of the priesthood, because I do not know of any one now living who could verify the account of those who founded the order among this people. However, this is what I do know of this subject. I recollect, through hearsay, of the works of the priesthood of these islands in ancient times, because when I was at the age of fourteen years I began to have a clear understanding of the character of the order of Priesthood, and from that time until A.D. 1838, I occasionally heard of the practices of the order.

In the year 1838, when Mr. E. Bailey and Mr. I. Bliss, American missionaries, arrived in Kohala and were erecting Hawaiian houses for themselves, my guardian was residing at Nunulu in Kohala. His name was Kaili, and he was in the line of chiefs of the Kalanimoku chain, and an uncle of Haalelea.

While the missionaries were erecting their houses according to Hawaiian custom, my guardian at the same time showed his knowledge of the order of priesthood, thus: Mr. Bliss was the first to build his house. My guardian observed that the position of the house was improper and the location of the building was also faulty. There were also defects in the position of the posts. Kaili then remarked, “Had this been in the times that have passed, this house would be [considered] faulty; the owner of the house would not long reside [therein] before removing to another place. Not so, however, in this new era which is under the power of Jehovah. It will not occur.”

When Mr. Bliss’s house was completed, a few days afterward Mr. Bailey erected his house, in the Hawaiian style also. At its erection, and completed except one corner, one side was then undone and rethatched. Kaili again remarked, as he had done of the house of Mr. Bliss. They lived in those two houses nearly two years, after which they moved to Iole, [60] and in A.D. 1841, Mr. Bliss left for America, while Mr. E. Bailey removed to Wailuku, Maui. This was the fulfillment of his priestly knowledge. From that time down to A.D. 1854, in the month of June, I heard from time to time of the order of priesthood.

At that period my knowledge increased regarding the various divisions of the priesthood, relating to the office of true priestly healing; the office of divination; weather prophesying and architecture; also of the art of praying to death and sorcery; for, my said guardian was taught in the art of divination (kilokilo) and weather prophesying; he was also trained in the art of true healing and had some knowledge of praying to death and sorcery. He, however, lacked in architecture. The husband of my mother’s elder sister, my father’s elder brother, and my elder brothers were trained in some calling of the priesthood, while myself, my sister and our mother and aunt remained untrained.

Through these conditions I casually came to know about the priesthood in some things taught my relatives, and for these reasons I have written this history of the priesthood. I had not, however, expected to preserve such an account, but in June, A.D. 1862, I commenced to write this record of the priesthood, from the things which I had heard from A.D. 1837 to the time that I made a circuit in the interest of the newspaper “Hoku o ka Pakipika” (Star of the Pacific).

In A.D. 1863, in the month of April, a society was formed for the purpose of searching for the ancient things of Hawaii. [61] It was at this time that I wrote further on this subject, but I have not written this record with the impression that I am free from any shortcomings. Perhaps blame will be placed upon the writer of this history. From the beginning of my knowledge of the nature of the priesthood until I began to write this account, I had not realized the value of these things. Since those days impressions have come to me of the importance of preserving records of events relating to this people in ancient times, for, thought I, if the early history of this people is not recorded how can the future generations know the occurrences of those days in these islands.

Therefore I have prepared this record with the idea that it will be greatly beneficial to myself, my heirs and my people. This, however, is not the first of my traditional writings. I began writing a legend for this people in the month of August, A.D. 1844, and in A.D. 1862, in the month of July, on the 4th day, I completed another legend. [62] But this is the most important of all records kept by me, because in this record the origin of these islands began to be known, also the discovery of this people; the great battles from the origin of this people down to Kamehameha—ninety-seven generations from Opuukahonua—said record being called “A Chronicle of Kings.”

S. N. Haleole.

Honolulu, June 13, 1863.

A HISTORY OF THE [SORCERY] PRIESTHOOD.

1. ITS DIVISIONS AND ORDINANCES.

The priesthood spoken of here in Hawaii relates to a man or a woman who comprehended its characteristics. There are ten divisions in the Order of Priesthood, the Anaana (praying to death); Hoopiopio (sorcery); Hoounauna (the sending of evil spirits on errands of death); Hookomokomo (causing sickness); Poi-Uhane (spirit entrapping); Oneoneihonua (a special prayer service); Kilokilo (divination); Nanauli (weather prophecy); Lapaau (medical practice), and Kuhikuhi puuone (heiau locators and designers). [63] When all these divisions were vested together in one man he was called a high priest, because he had knowledge of all the offices. If a person possessed but one calling, though he excelled in the power he was invested with, he was not considered a high priest.

Within the ten divisions of the priesthood smaller branches relating to it have issued forth on account of the idol worship, and setting up of deities, wind spirits and other things of varied character. In the ten offices of the order of priesthood, he who preserved the calling vested in him had a god. Each division priest had a god. No one would revere the priesthood without he had a god. If priestly calling was being taught by some one without a god, then knowledge of the priesthood could not be imparted by such a one.

The priesthood had certain ordinances for the training of those who desired to acquire knowledge, and if an ordinance or ordinances were broken before proficiency, failure would result; no matter how great the effort, the knowledge of the callings of the priesthood could not be obtained. Only by strict adherence to the laws of the priesthood to the end would the result be satisfactory.

If one had studied the priesthood under strict observance of the laws of the god of the priesthood until he reached the day of offering a sacrifice and a fault happened in the act of offering [failure resulted], for if the service was imperfect the instructor of the order of priesthood could interpret its good or evil, and if the service was indeed defective the instructor would say to the student: “You can not learn the priesthood.” If the services were faulty the instructor in priesthood would then remark whether they portended some adversity or tribulation and would dismiss the student from further instruction, because the knowledge gained by the instructor was obtained through the services.

2. OF THE SACRIFICE SERVICES OF THE STUDENT.

This is a test of the priestly [qualification]; with a pig perhaps, or a dog, or a fowl. The services must be performed in accordance with the directions of the instructor. The sacrifice services in the priesthood relates to its callings as well as to manual labors, such as fishing and cultivation, all of which belong to the service of the priesthood.

A knowledge in bone-breaking, in boxing, spear-throwing and other methods of fighting are shown to be efficient through the powers of the priesthood. Many things would show one’s competency in learning about the priesthood. Supposing that a person wished to study priesthood for praying to death. That person would not attain proficiency by an animal, or a fowl [offering]. He would only become expert in the death of a human being through praying to death. That is efficiency in learning praying to death. And if bone-breaking was the study engaged in, its knowledge was shown in the same way as that of praying to death. Efficiency, however, is not the same with all instructions in priesthood; it is alike in some things and different in others.

3. DIVINATION.

From those who uphold the priesthood come various kinds of knowledge thereof, and one of these is divination (hoomanamana); and here is the method. If a person contemplated stealing the property of another, then it would be improper to go without first receiving some auguries before attempting his theft. Some augury through the priesthood must be obtained. Thus: Take some pebbles (small stones) about fifty, more or less; these pebbles are placed before those who intend to go stealing, and are covered with a piece of cloth, then the person having knowledge of the priesthood makes some remarks before praying and dividing the heap of pebbles, thus: after the heap of pebbles has been placed before them and covered with a piece of cloth, the priest says: “The heap of pebbles is before us, and you intend to go after Kanumua’s pig. Right here will be shown the wisdom or folly of your undertaking. If it is improper to procure it, it shall be so; if proper, it is well. It rests with you to choose which shall be your own side, the remaining side being for the person whose pig you intend to obtain. If the odd be on your side it is well; if your side has the even number and the odd be on the side of the person whose pig you seek to obtain, then do not go, else you will be caught.”

After these remarks the priest stands in prayer, and when near the latter part of the time therein he places his hands upon the heap of pebbles, dividing it in two, at the same time uncovering it. Then counting by twos he would set aside the odd pebble; then count the other side in the same way, and if there was no remainder, the side of the intending thieves having the even, and the owner of the pig the odd number, then the priest would say: “Don’t you go, else you will be caught by the property owner.” If, however, the odd was on the side of the thieves, then the priest would say: “You all go; no one will hinder you on your way.”

If both sides were odd in the division of the pebbles, the priest would say: “It is bad;” or if alike even, the priest would also say: “It is bad.” In like manner also are all the auguries of the callings of the priesthood performed. Such callings were named Sorcery.

The pebble heap was not the only test method of the order of the priesthood. There were other tokens. The awa (plant) was one of the revealing substances [64] of the order.

Supposing that Kaoao died by being prayed to death, and the owner of the corpse was sorely grieved; he, the owner of the corpse, would go before a sorcerer priest. Upon meeting, the owner of the corpse would relate the object of his coming before the sorcerer or (anaana) priest; in that very moment the priest would become cognizant of the person who had prayed Kaoao to death, because the shadow of the person who had wrought his death plainly stood before the priest. The priest would then say: “Here stands a tall yellow-haired man with a fish in his hand.” The owner of the corpse would then surmise that fish was the motive for the death of Kaoao. At the same time that the priest was cognizant of the one who had prayed him to death, he was also cognizant of the person who procured the fatal material (maunu), [65] because it was a common occurrence that those who were proficient in the knowledge of a sorcerer priest were at the same time cognizant of the person who procured the material (maunu), through which death to one happened. When the likeness of the person who did the praying to death appeared before the priest it would be accompanied by that of the maunu procurer, if he was other [than the one who did the praying to death].

4. OF PRAYING TO DEATH.

A person who was called an anaana priest was one who had vowed to strictly observe the laws of the order of priesthood, for a person could not learn anaana unless he first made a pledge to observe the ordinances of the order. A brief explanation is perhaps necessary. A person who was learning the practice of anaana was warned against anger and jealousy. He who did not observe the laws of the priesthood was called a “remnant-eater (aihamu) [66] priest,” and those priests who were called “remnant-eaters” did not live long, but died, because the god that caused their death was the god of the order of priesthood.

About sorcery: Sorcery was on the same footing as the anaana, only differing in their callings, but the object of the two was the coveted death of some one. Anaana, and hoopiopio (sorcery), were greatly studied by some people as necessary and beneficial to themselves, and as a protection against death which might be directed against them. There were some among the people of the royal court who desired greatly to learn anaana, [67] that the life of the king might be protected. It was the same among those who nourished royal personages; they were called “seekers of chiefs,” [68] and “preservers of chiefs.”

5. GODS OF THE PRIESTHOOD.

Many and innumerable were the gods belonging to the order of priesthood, but the supreme head of the gods of the order was Uli. Before performing the works of the priesthood prayers were offered to the gods of the order. The priests of the order held their deities in great reverence; the names of the deities were not used in profanity in olden times. If the name of the deity was blasphemed the devotees of the order felt fearful of its consequences.

6. OF DIVINATION.

A priest of divination was termed a man of profound knowledge. A diviner could foretell coming events, whether good or bad. He could see the misfortune that would come upon the people, whether war or other danger or distress. He could also foretell the death of some chief, thus, “A certain chief will die.” A diviner had several callings. He knew the defects in the positions of a house or houses, and [the effect on] those who dwelt therein. A diviner could foretell the dispossession of a land from one’s stewardship, [69] whether of an island, a district, or a division chief.

7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS.

Supposing that three houses are erected on the same ground, and that one of the houses stands in the rear of the other two houses (as in Figure 1 A), then the diviner priest will come and look upon them standing thus and remark: “The positions of the houses are improper; the consequence to said houses will be constant quarreling because one house stands behind the other two; the house which stands in the rear will be the one to raise the tumult, which can only discontinue by breaking up the rear house.”

Supposing that two houses are built in line (as shown in Figure 1 B). If a chief of the island or a division chief owns the lower house, and a farmer, a low farmer, owns the taller house, when the priest comes and finds the houses standing thus, he will say: “One of these houses will be profitable; it is the taller house; the fortunes of the owner of the lower house will be possessed by the owner of the higher one.” But if the houses stand alike and of the same height, the diviner priest will pronounce the houses good, because they are not in opposition to each other. And if several houses in one or two rows were all alike, having similar positions and corresponding heights except one, which towers above the others in the rows of houses, then the priest will come, and if he finds them standing thus, he will say: “Of all those houses one will be profitable; the one with the high roof is their lord, and the one who will rule over the people (those who own the lower houses).”

If, however, two houses are standing in one place facing each other, the entrance to one house being directly opposite to that of the other, when the diviner priest finds the houses standing thus, if one belongs to a division overseer and the other to a section overseer, the priest will say: “One of them will lose his stewardship.” This, however, refers only to the owners of the houses so standing.

8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE.

There are various locations for the building of a house; it is not proper for a house to be built without a diviner priest being sent for.

The location. Supposing that a house is standing on the side of a precipice, with the front of the house facing the cliff and its entrance is directly opposite said cliff, when the diviner priest comes and finds the house standing in such a position, he will say: “That is a bad situation, the name of it being a leleopu [70] location. There are two important significations in its position: either the occupants will all die, or they will remove to some other locality, which will make the place desolate.” If a house is built upon a knoll or hill the predictions are the same as the house standing on the side or edge of a precipice. This location has two appellations, leleopu and holua. [71] If the diviner priest finds that the locations are improper, but discovers a way of making them favorable, then houses may be built thereon. Should a house be built at the foot of a knoll, with bluffs on one side, then the character of the location is the same as that of the leleopu and holua. But if the front of the house is facing towards the knoll or hill with the entrance turned towards the bluffs, the diviner priest will say: “The house is perfect,” the reason for its perfection being on account of its front turning towards the hill or knoll.

9. DIVINATION ON THE HOUSE TIMBER.

Supposing that the appearance of the house is perfect and the location also perfect, defects may be found in the main posts, or in the end posts. If faultless in all these, the imperfections may be found in the plate piece or perhaps in the timbers.

10. DIVINATION ON THE ERECTION OF A HOUSE.

Assuming that the posts are placed in position, the plate pieces laid on and tied fast, when it is found that the position of one of the posts is faulty and the post is drawn out, then the priest will say: “The house is defective; the owner will not remain long therein before he goes away.”

Of re-thatching a house. Supposing that a house has been thatched and the owner finds that the thatching is defective and removes it, when the diviner priest sees it done thus, he will say: “The owner of the house will not remain long therein before he goes away, some one else becoming the occupant thereof.” But if a king be the owner of the disparted house the prediction will have no bearing; [72] it only affects the house of a commoner.

11. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINER.

Supposing that the side posts of a house are standing in this wise (Figure 2 A), and that the diviner priest comes and finds the walls of the house built in that way. If they are posts for the front, then the priest will say: “There are two defects to the house in the position of the row of posts; one fault is in the leaning post at the end, and marked (d), and the other defect is in the plate-beam, because the door-plate is not cut.”

Of the leaning post. The leaning post position is faulty on account of the crooked bulge being toward the next post. If the bulging is on the outside near the temporary battens that would be a little better; but the best way, in the opinion of the diviner, is to draw out the post altogether and replace it by another post similar to the rest of the posts which were put up, then it will be well. Such posts, however, shall not be drawn out at random without referring it to the gods of the priesthood, that the error of such acts may be pardoned. But if all the posts of said house are similar to the leaning post then it is well. A house that is continued in building as above described, the owners thereof will die.

Of the plate-beam. If the plate beam of a doorway is not cut, then the priest will say: “The house is not good on account of the plate for the doorway not being cut.” The name of a house made that way is called a “manele” (bier). But if the plate-beam for a doorway be cut in the front (as in Figure 2 B), then it is well.

12. DIVINATION FOR END POSTS AND MAIN POSTS.

In Numbers 10 and 11 posts and beam plates are fully explained. This number will treat of end posts and main posts.

Defects in the position of a house also lie with the side posts and main posts. If the positions of the end posts of a house are as in Figure 3A, and a diviner comes and sees such position of the end posts, he will say, if a king happens to be the owner of the house: “The positions of the end posts near the main posts are defective,” because the two end posts adjacent to the main post are in opposition to the main post, and the true expression of the position made by the said end posts is that some of the king’s men will rebel against him, for, according to the character of the house timbers, the center post is the king. Supposing, however, that the end posts stand as in Figure 3B, the priest will then make an interpretation of the real meaning of them.

End posts adjacent to a main post. The end posts which are adjacent to the main post in the position shown in the diagram are not properly placed; they are in a repentant position. It represents the end posts in a mourning attitude, predicting the death of the owner of the house.

Of the end posts (c) and (s), which are adjacent to a main post. If the end posts were placed in the same manner as the end posts (c) and (s), the real interpretation is that those end posts indicate baseness, always opposing and quarreling, because their position is that of contending one against the other. And if posts were standing in the position represented by (s) and (w) in the diagram, their character is the same as that of the end posts adjacent to the main post.

13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION.