Chapter IX: Preface: 55 (2)

Supposing that the timbers for a house were cut and brought from the place where they were felled and left at the place intended for its erection, but the ground was found unsuitable, and the location thought to be appropriate had been passed when the timbers were on the way down, as for example: Nuuanu is the place where the timbers were cut; said timbers being brought down and left at the sugar refinery, [73] that being the ground intended for the building of the house, but being judged unsuitable Peleula [74] was chosen as the best location. If it was intended that the timbers be taken back to Peleula, then the diviner priest would say that the taking back of the timbers was improper, and for that reason the location was called “A hole for the sand crabs.” [75] In a house erected under these circumstances none of the occupants thereof would remain alive, including the owners of the house and others who might dwell therein. The only thing to do was that if the material was brought in the manner above set forth, and it was thought that the location where the timber had been left was unsuitable, and the location was changed to Peleula, a location supposed to be favorable, then the timber should be taken back by way of Leleo to Liliha street, thence mountainward until Peleula on the seaward side was passed, thence to Kaalaa, [76] thence again seaward to Peleula; then it would be well.

14. OF THE DIVINER PRIEST.

A diviner priest was a very sacred person and would not enter a house that he had passed judgment upon, although the restriction was not on the owner of the house but upon himself, for it is customary that houses which were restricted should be released from the ban by supplication to the gods of the priesthood. And if the priest who made the prediction entered the house that he had adjudged, he would die immediately after praying to the gods of the priesthood; he would die suddenly in one or two days after entering the house, because the house was held under the prayers of the priesthood. For that reason the diviner priest is himself restricted from entering a house that he had passed judgment upon.

The entry of a house by a priest. Should a diviner priest enter a house and notice that it was defective, he would remark on the defects of the house he had noticed, then the owner of the house would tell the priest to remove [such defects]. And if another diviner priest entered the house without knowledge of what had been done by the other diviner priest through prayers of the priesthood; and if he noticed the same defects referred to by the other and remarked that “the house is defective”, this priest would soon surely die.

15. THINGS TO DO ON A CONDEMNED HOUSE.

A house which was seen to be defective, as mentioned in former numbers about priesthood, the priest should come and exercise in his official capacity.

Things to do. It was the duty of the diviner priest to cleanse the inside of the house with the fire [77] of the order of the priesthood at the same time, kuapaa, makaa (species of small fish), and banana plants were brought. The diviner priest was to prepare everything brought for cleansing the house. Pigs and chickens were roasted as a sacrifice to the god of the order. The priest, however, must perform some significant ceremonies upon the pigs and chickens before preparing and roasting them. And all these things done for the house were for the purpose of cleansing it by virtue of the power of the god of the order of priesthood.

DIVINING OMENS BY THE CLOUDS.

This was one of the most profound accomplishments of a diviner priest because he could foresee the fortunes to be obtained in coming days, and also the death of a king and the approach of war. By the omens in the clouds could be foreseen the approaching stranger. If the omens in the clouds were observed in the evening he would prophesy the things that he saw and some day it would come to be fulfilled.

16. ABOUT THE FORTUNE-TELLER.

The fortune-teller was one of the most learned men in the order of priesthood. He was similar to the diviner priest in some respects, and in the religious ceremonies of the order their duties were alike. Fortune-telling consisted of discerning the character or disposition of a person, whether he be rich or poor, stingy or benevolent, wrathful or affectionate, mischievous or of quiet demeanor. All the characteristics of a person, and all that he does the fortune-teller could reveal, exactly as he will in fact do.

INTERPRETING THE CLOUD OMENS. [78]

Only in the evening could the omens in the clouds be interpreted, at the time that the sun was about to set; that was the time when the omens in the various dark clouds could be observed. This was more noticeable in the evenings of Ku, when the clouds were more conspicuous and these were the evenings when those who desire might learn [thereof].

OF A FORTUNE OMEN CLOUD.

Supposing that a cloud stood in the form of a man as though holding a parcel in his hand as shown in Figure 4A. If the fortune-teller or weather prophet noticed that a cloud stood as a man in this form and if the parcel continued to be in the hand until the cloud disappeared, then the fortune-teller would say: “No fortunes will be received on the morrow (if the observation was in the evening).”

On the other hand, if a cloud stood as in Figure 4B, and was thus observed, then the fortune-teller would say: “Fortune will be received on the morrow; if not brought in then it will be found on the way.” If there were several clouds in the form of said Figure B then the day would be most auspicious.

In the same manner, if a cloud resembling a canoe or canoes was seen in the evening, canoes would surely appear the next day. If a cloud was in the form of an oblong or coffin-like box, a corpse would be seen the next day.

FORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM.

Supposing that every day was tempestuous for a long period, rainy and windy perhaps, then the weather prophet would look up to the stars; if they did not twinkle but remained steadfast, the weather prophet would say: “A calm will prevail. Tomorrow good weather will settle down, and on the following day the calm will be general.” In the same manner if indications of a calm were observed in the clouds, or in any other object in the heavens, the weather prophet’s explanation about it would be the same as that of the omens of the stars.

17. ONE WAY OF FORETELLING THE WIND.

Supposing that the Kona was the prevailing wind for some time, about a month or more in duration; if the prophet discerned that the heads of the clouds leaned toward the east he would remark: “The Kona wind is about to subside; tomorrow the regular breeze (east wind) will return as heretofore.” In like manner if the regular breeze, or a general calm was prevailing, and the weather prophet perceived that the position of the clouds was inauspicious, that the heads of the clouds leaned toward the west, or to the south, he would observe: “The Kona wind is about to set in; the days will not be many before it comes.” As the appearance of the omens in the clouds, so would the weather prophet (Nanauli) interpret.

FORETELLING A GREAT STORM; WINDY OR RAINY.

Supposing that a general calm had prevailed over the land for some time, and had so continued for nearly a year, or perhaps six months; and if the weather prophet scanned the heavens and saw that they were thickly covered with white clouds, and spotted like a white-spotted dog, such spotted clouds was called a “konane board.” When the clouds are seen in such a condition the weather prophet would observe: “A tempest will arise and its duration will be as long as the calm had prevailed.”

OF THE STARS.

The character of a coming tempest could be discerned through the stars. If the twinkling of the stars was observed during a general calm the weather prophet would say: “A tempest is near; the stars are twinkling.” The auguries in this are the same as are those of the konane board.

18. OF A TEMPEST AT SEA.

A weather prophet’s interpretation of the omens for a land tempest was different from the omens for a tempest at sea. If there was general calmness on the ocean sometimes, the sea simply quiet, and if the weather prophet found that the clouds were hinano [79] white, and the borders of heaven [80] seemed to heave tumultuously, the evening clouds vying with each other, and the dark clouds gathered at the top of the mountains, then the weather prophet would say: “There will soon be high surf, because the clouds vie with each other.” In case the weather prophet saw that these premonitions as mentioned above, were apparent in the clouds, and ocean-going canoes were to leave at that time, then the prophet could forewarn the ocean-going people to wait, and those who were familiar with the customs of the order of priesthood would abide by the instructions of the weather prophet.

19. OF THE HEALING PRIESTS.

There were various classes of healing priests known in Hawaii, of different denominations according to their official titles, which were divided as follows: Healing priests, massage priests, ancestral god priests and priests of wandering spirits. All these priests had different callings; some were appropriate, while the callings of others were not so, although the priests of this class were learned in their professions.

SERVICES OF A MEDICAL PRIEST.

Before a medical priest commenced to perform his duties, he did not operate on the sick without first seeing a sign. Again, if he did not cast lots before he was called upon by the friends of the sick, it was because he was already aware of it, and afterwards was apprised by the persons who called upon him, because there were exceptional signs through which the medical man would be apprised, whether the patient would live or die, providing the special signs were applicable to the complaint; thus: When a medical man is called upon to visit a patient, one who might then be in a precarious condition; if the caller came to the house of the medical man and said: “I have called upon you to come and administer unto Punikauamoku, who is in a very critical state; the day may not close before death occurs.” During the time that the caller was talking of the condition of the patient, if the medical man happened to be eating his meal he would say: “He will not die, [though] he is really sick. Had you arrived while I was not eating, then death would happen. But no! You came while I was eating, with the calabash open, therefore the calabash disavows the illness of Punikauamoku. Go back; I will come later.” Such would be the reply of the medical man.

When the medical man arrived at the patient’s place, through his being called upon, he would not offer medicine at the outset, but in order that his operations on the patient might be strengthened and fully understood he would draw lots in such manner as he thought was proper, and if it agreed with boldness to administer unto the sick, then he would do so. And if the drawing indicated the inappropriateness of his administering unto the patient, the medical man would tell him, saying: “I cannot cure you; seek another healer; had it been according to my drawing I would venture to operate on you.”

On the other hand, if a medical man had been called upon to visit a patient, and the caller arrived while the medical man or other person was cooking food: or if the medical man was present at the time the oven was being prepared, or heating; then the medical man would remark, after he had been apprised of the nature of the complaint by the caller: “Yes, sick indeed! I cannot cure him, I’m afraid. If you had not spoken until after the oven was covered there would be no danger; while you were talking of the patient I was firing the oven, therefore he will surely die.” This was the second of the special disclosures given to medical men.

Should these special signs be had at home, other signs would be met with on the way. As the danger was seen at home through special signs, so would the danger on road be conveyed through exceptional signs.

20. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATING TO MEDICAL MEN.

In the foregoing section special omens were shown, but not all. In this section customary signs will be given in full. Many and numerous were the customary signs relating to the priesthood, and in those signs were indicated right and wrong, danger, fortune and need.

Of a canoe dream. This was one of the unfavorable signs relating to the subject of healing by some people. If a medical man thought of going to treat a patient, if he had been called upon on the previous day and had resolved to go and heal the person for whom he was called, if he had a dream the night before in which he saw a canoe, the medical man would say: “It is not proper for me to go, because there was an unfavorable dream in the night.” This was a customary sign among this people from ancient times to the present day, and it is not known when these signs will pass away in the future.

This omen did not pertain to the office of healing only, but also to other callings of the people. It pertained to the offices of a medical man, to agriculture, to fishing, and other like vocations, for, if a man had intended on a previous day to go fishing, with the hope of catching some fish, and had made all his preparations for so doing, and dreamt the night before an unfavorable dream, then the person who made such preparations for fishing could not go, because there was an unfavorable dream in the night. So would a person who had hoped to gain personal benefit through some vocation, if he had a canoe dream after meditating on his expected gain, then he would not succeed in his intentions.

21. ANOTHER INTERPRETATION OF A CANOE DREAM.

Supposing that a person was occupied in pleasant reflections without any thought of being unduly arrested, but such person was suspected of being a criminal or an offender, and as such was sent for and brought before the king, or landlord perhaps, if he had a canoe dream the night before being brought before the king, then such person suspected of being a criminal or offender would say: “I will not be in danger, because a canoe dream was had in the night, for death lurks in the day, but the night contradicts it.”

Supposing a person was sometimes meditating, with hopes only, that he had great lawful privileges, thinking that he would not be condemned for the offense that he was complained of before the king, or judge perhaps, and he had a canoe dream in the night, then the favor would not be obtained by him before the place of judgment. And if these omens were first revealed to such a person, other signs of a like nature would also be noticed.

22. ANOTHER VERSION OF A CANOE DREAM.

Canoe dream means a canoe as seen in a dream. If a canoe was seen in a dream and one actually boarded it; or if one saw a canoe coming toward or going from him; or a canoe on dry land, all are related to the canoe dream. Canoe dreams are of two divisions, favorable and unfavorable. (The unfavorable division of the canoe dream has already been explained.) The persons, however, who were accustomed to this omen of the office of healing did not altogether agree upon its interpretation. To some a canoe dream was auspicious and beneficial, providing it related to property.

23. A FAVORABLE CANOE DREAM.

If in a sleep a canoe dream occurred and the actual hand lifting and launching of a canoe or canoes from land into the sea and loading it with freight until it was filled took place, then the person having such a dream would obtain some gain. This benefit from the canoe dream did not, however, occur except to him who was accustomed to it. It is the same with all other signs spoken of in this history on the omens of the priesthood. In the observance of the canoe dream the people did not all agree on its interpretation, some believing in one thing and some in another. But to those who were familiar with it, the occurrence of a canoe dream resulted in the non-fulfillment of the things greatly desired.

24. AN ADVERSE SIGN IN THE PRIESTHOOD.

Crossing the hands in the back was one of the signs of adversity in the things that a person greatly desired for his benefit and prosperity. If a person intended to go to a place with the hope of obtaining that which he had greatly longed for, if he met this sign on the road then he had reason to doubt the propriety of journeying on, and that he had better return. If, however, he should meet this sign twice on his way, then his thought about adversity vanished, the fulfillment of the wish only remained, with no reason for doubt and returning back to the house. Crossing the hands in the back was a recognized omen by the priesthood, from the earliest days to the present time.

25. OF CROSSING THE HANDS IN THE BACK.

If a medical man met one with hands crossed in the back while he was on the way in the interest of his profession, he would say: “I can not cure the patient.” Doubt would then come in, resulting in his returning home. If he continued on to the patient’s house, then he would not treat him; the only thing for him to do was to tell the patient “I cannot treat you.”

Supposing that a medical man knew of a complaint, one that he knew could be cured, being within the range of his possible cures, and if some one was sent to obtain the medicine for the sick by order of the medical man, and while on his errand should meet a man on the road with his hands crossed behind his back, the messenger would say: “I can not go to get the medicine.” If he met that bad omen, yet with that knowledge, went to get the medicine, when he returned, he would not hide the incident experienced but would reveal it to the priest. When the priest heard of this adversity he would remark: “The complaint will not be remedied by the medicine; the ailment is different and the medicine is different.”

26. ANOTHER INTERPRETATION OF CROSSING THE HANDS.

Crossing the hands behind the back is of two kinds; the crossing of the hands by some other person seen on the road, and the crossing of the hands by a person himself while walking; these both have the same meaning in their interpretation.

OF A PERSON CROSSING THE HANDS TO HIMSELF.

The crossing of the hands shown here is not quite similar to those already mentioned. The interpretations of the omens were alike in some things and different in others. There were, however, two particular circumstances to which this crossing of the hands applied; it appertained either to privation, or to the affliction of the person crossing the hands. The adepts and those accustomed to the knowledge of the priesthood express their interpretations as follows: If a person was walking along, and while doing so on the road crossed his hands behind his back without a reason for so doing, then the priest of the order of priesthood would say: “You will be found guilty for the offense that you were complained of, because there was no cause for your crossing your hands behind your back.” If a person had hopes to himself that he would be exonerated before a court which made the complaint, or by any man, and if the crossing of the hands happened through himself while on his way, then vindication would not be obtained by him, because the omen stood for condemnation.

ANOTHER FORM OF CROSSING THE HANDS.

If a person was climbing a precipice and had reached a great height, if he crossed his hands at that time, then the act did not appertain to the omens of the priesthood, being simply the result of fatigue in climbing; and if an old man or old woman was seen crossing the hands, old age was accounted as the cause of such act. It was not applicable to the signs of the order of priesthood. If the person who crossed the hands happened to be a sickly person, the act was due to his weak condition, and did not apply to the signs of the order of priesthood. It is the same with other things of like nature.

27. OF A ONE-EYED PERSON.

This was a knowledge of customary signs relating to the priesthood, the principles and interpretations are the same as the former signs. For if a person thought that he had a profit, a great privilege perhaps for himself, by traveling, or else in some way he had reason to hope, if he met a one-eyed man on the road while thus going, the priest would remark: “It is impossible for him to go where he had hoped; no great profit would be obtained by him, because he met a one-eyed man.” If a second one-eyed man was encountered on the road, or more perhaps, then the augury of adversity would not apply in that case, because the end of want had passed by; ill luck had vanished. As the signs were related to all profitable callings so was this knowledge related to the signs of the order of the priesthood.

28. CALLING FROM BEHIND.

This also was a recognized omen of the order of the priesthood relating to unfavorable and other signs as set forth in former numbers. If a person had very great hopes that he would derive a great benefit by traveling as he had already planned, and if he was called by some person from behind, then the priest would say: “It is unfavorable, and no benefit will be obtained, because of the call from behind.” If a person was going where he thought he would obtain a blessing or a great benefit, if he was not called from behind, his trip was considered well and beneficial.

PRECAUTIONS AGAINST BEING CALLED FROM BEHIND.

On starting to make his intended trip, with the hope of obtaining a great blessing he should first plan with care to prevent his being called from behind. He should do thus: When he starts forth he should be very careful of those whom he saw, if they were old acquaintances. Then he must first come up to those he met and tell them his destination, and all else pertaining to him or them; and on leaving, first bid them farewell, and depart. That was the only way to prevent a call from behind. But if called back by those he first met then it was indeed an unlucky trip.

29. OF MEETING A HUNCHBACK.

Meeting a hunchback on the road was one of the omens of the priesthood indicating destitution and want. If a person was going to where he expected to obtain a great blessing or a benefit, if he met a hunchback on that trip the priest would say: “This is a most unfortunate trip; better return; nothing will be gained by going on because an unlucky hunchback was in the road.” The hunchback met with on such a trip was called a hahailua hunchback. But should two or more hunchbacks be encountered by a person on such trips then the unlucky spell ceased. To some, however, the spell continued; all those who observed the auguries of this nature did not exactly agree.

30. OF STANDING AKIMBO.

This sign of standing akimbo was the resting of the two hands on hips on the right and left side of a person. If one in this position was seen by a person going out in the road for what he hoped to obtain, then ill luck would be the result. This sign did not only apply to a journey but it also applied to gambling crowds, as follows: If there was a gambling contest, such as stone-hiding, stick-throwing, or bowling, if one was found standing akimbo the anger of the promoters of the gambling concourse would immediately be aroused and he would be driven away, because the ill luck (losses) by such act would fall upon the owners of the gambling joint.

31. GOING FORWARD AND THEN TURNING BACK.

If a person thought of going to a place where he had intended to go with the hope of obtaining a benefit or a blessing on that trip, and after passing some fathoms or a mile perhaps, if he turned back for something forgotten, or some idea or other reason, then he could not obtain what he had hoped for. This was one of the omens of the order of priesthood among this people from the earliest days to the present.

32. STUBBING ONE’S TOES.

This was one of the principal signs of all the recognized omens of the order of priesthood, and a common occurrence, for if a person thought to go where he had intended, and if his toes struck [something] while walking, all that he had greatly desired would not be fulfilled. The interpretations in this are similar to former signs in this record.

OF INFLAMED EYES.

This was one of the signs which had similar interpretation with that of a hunchback and the one-eyed. For if a person met another who had running sore eyes, no good or benefit would be obtained if the former was bent on his own benefits and blessings. All the blemishes of a person like this sign, were regular auguries of the order of priesthood.

OF A DEFORMED FOOT.

The interpretation of this was the same as the sore-eyed. If a person with a deformed foot was met with on the road it was a sign of failure, according to the order of priesthood.

33. OF THE RAINBOW AND THE RAIN.

These are regular symbols of the order of priesthood indicating destitution and prosperity, privileges and blessings; for to some these were customary signs of want, while to others they were recognized omens of blessing.

Supposing that a person or persons were brought as criminals or offenders, and therefore he or they expected that they would be condemned for the complaint preferred against them, but while on the way they encountered a shower of rain, or saw a rainbow, great hopes would come upon the captive that condemnation would not fall on him or them. On the other hand, if the person supposed to be a criminal or offender had hopes only that he had a good claim and right, and that he would not be condemned by the court that had ordered him up, if he met a shower of rain, or a rainbow, then he could not expect to obtain favorable results on such trip, nor would he be benefited, because the adverse symbols of the order of priesthood were before him hindering his claim.

34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN.

From the viewpoint of some medicine-men rain and rainbows were auspicious, for, said one of the medical priests, “rain is a good thing.” If a medical priest was called upon to visit a person, and it was raining at the time the patient was being talked about, it was well, and the medical priest promptly showed a willingness to go and administer [to the sick] with a confidence that the patient would recover. There were a few priests, however, who believed in such interpretation of the omens of the order of priesthood; but in reference to the patient, and the cure, in the opinion of some medical priests, rain was unfavorable to such complaint as herein mentioned.

If a medical priest was called upon to visit a patient who was not weak, and it should rain while the conversation in reference to the sick person was in progress, the priest would say: “The patient will not recover; go back and mourn; it is better to seek one who can effect a cure, for, the rains indicate tears, interpreting a mourning for the patient.” Those who were accustomed to this augury of the order of priesthood would not call upon a medical priest if they encountered a shower of rain on the way, nor would they send for the remedies if they were in the house when the rains fell.

Of the rain. This was an omen much more favorable than some others. This was the way a medical priest would answer a call to visit a patient: “You go back; I will come tomorrow. If it rains tonight, there is indeed a complaint and I will come in the morning; if it does not rain tonight I will not come.” Thus one medical priest would say providing it was calm at the time that he was talking before instructing the messenger. Another medical priest would reply, if it was raining at the time that he was called upon to visit a patient: “You go back; tomorrow I will come. If a calm prevails throughout this night without rain then I will come; if the rain continues till morning I will not come.” Such would be the reply of some priests before visiting and seeing, or treating the patient.

Of the signs relating to the order of priesthood, the opinions of the priests did not quite agree; some were of one, and some of another opinion. Just as one was familiar with one sign so was another familiar with another sign.

OF THE RAINBOW.

The rainbow was sometimes called “makole.” [81] The views of the priests on this omen of the priesthood did not coincide; in the judgment of some the rainbow was an auspicious sign if it stood in a favorable position, while in the opinion of others it was unfavorable if it did not meet the occasion.

This is the reply a medical priest would make if called upon to come and minister unto a patient: “I will not come today, but you go home and watch this night; if the makole (rainbow) appears tonight or in the morning then I will not come; but if the night be clear until daylight, then it is well and I will surely come.” Another priest would say this regarding the rainbow: “As you are going to watch this evening; if the rainbow appears I will come to minister unto the sick because it accords with my course of healing, but if the rainbow arches not till the night is over, then my method is rejected.” Therefore all auguries of the priesthood mentioned in this account were either for good or evil and such like.

35. OF THE EXCREMENTS.

This was one of the auguries which opposed benefits or blessings; right or wrong, the serf or the free; life or death, according to the conceptions of some who were endowed with the priesthood. Thus: If a priest was called to visit a patient, or for some other purpose; and while on the way to the patient if he came across this sign, he could not go to minister unto any patient, because this augury of the priesthood stood forth. But if one supposed that he had a good claim, or a benefit at some place, thinking that he would receive a blessing or a benefit at such place as he had hoped, and while on the way he came across this sign, then it would be plain to him that his expectations would not be realized, because he had already met with that which would hinder his progress. This, however, did not apply to a person expecting to receive that which he hoped for in another island, or different district, but to the neighboring places only.

If one had been brought to account for transgression, and he felt that he would be condemned before the king or court, and if, while on the way he labored with excrement then he knew that he would not be found guilty. On the other hand, if a person who always had a favorable impression of himself and was confident that his innocence would be established before the king or court, and should labor with excrement while on the way, he would not obtain his claim. In the opinion of some, however, this was a favorable sign; as some of the auguries heretofore shown were favorable so was this one.

36. OF BANANAS.

This was one of the signs which indicated denial of benefits and great blessings of some people, the wrong or the right, or other condition. If while one was walking on his way hoping to receive some blessing for himself thereby and should meet a person with bananas, he would obtain no great blessing or benefit by thus encountering the banana. The interpretations of this sign were similar to those of the sightless and the canoe dream. These three were similar in their significations. This was what some people declared: “If preparations were made with the idea of going fishing this evening, but while on the way a sightless person was met, this made it unfavorable.”

And if bananas were met with on the way, ill luck was attributed to it, and this was what some said: “No luck will be obtained in going, for I had a banana dream.” Others would say further: “Nothing will be obtained, for a sightless person is in the way.” These were the usual expressions of those who were accustomed to those signs.

TO PREVENT ILL LUCK FROM BANANAS.

This was the only preventative of ill luck when banana was encountered on the way, as told by some of those of the order of priesthood: If the banana was met with on the road by a person who was walking, on coming up to it, it was necessary to touch it with the hand, or else take hold of it properly and lift it without looking back at it; that was the only way to overcome that sign to some people, providing they were accustomed to it; but with others no sanction would be given for such annulment when met with in the road.

37. OF A BANANA DREAM.

This was one of the most potential auguries of the priesthood, recognized by all classes, including those who were not learned in the profession. The interpretation of this omen was similar to those of the auguries heretofore mentioned. No approval [82] of it could be obtained.

The banana dream. This was bananas seen in a dream at night, or day, the result of which dream during sleep was unfavorable. As for example: If one intended to go fishing, or tilling ground, or to minister unto the sick, or otherwise in relation to benefit and blessing, if a banana dream was had in the night, then it was useless to go; no good or benefit would be obtained by such venture because he had a banana dream. And this was what some declared of this dream: “I can not go because I had a banana dream; nothing would be obtained by my going.”

DREAMING OF A BLIND PERSON.

Ill luck did not follow only by meeting a sightless person in the road during the day, but meeting with such a person in a dream was also a sign of failure to obtain the object greatly desired. As in the interpretation for the banana dream so would the interpretation of this augury in a dream be applied. In the same manner were the hunchback, the lame, the crooked footed, or others of a like nature met with in a dream.

38. OF THE MUD-HEN [83] (ALAE).

This was a deity to some people, and it was a sign of warning that death would happen to some person, because, where there were many houses, as in Honolulu, and in places occupied by the people, there would the work of the mud-hen be shown. For example: If a mud-hen clucked on one side, a person on the other side would surely die; and if it clucked in the uplands, some of those in the lowlands would die. Some of those endowed with the order of priesthood thus declared, when they heard the clucking of the mud-hen: “Some persons will soon die; the mud-hen is clucking. If it continues clucking again and again until the voice is hoarse, some person will then die.” These were regular omens of death.

39. OF HIGH SEAS AND FLOOD.

These were important signs with the order of priesthood relating to the chiefs, for if these events occurred at certain times the high priest declared: “A great peril to a ruling chief will be the sequel to this high sea, or great flood, if such occurred at the time; it will be the death of a king, or if not the death of a king then the overthrow of the government.”

AUGURY OF THE HIGH SEA IN RELATION TO KINGS.

If a high sea happened at some time, the like of which was not seen before, as a tidal wave (like the Flood); or, if a tidal wave was not seen, only a great, high sea which threw up the white sand inland, unlike anything of the kind before, a high priest of the order of priesthood would declare: “A great chief will soon die; and if no chief shall die after this, then the overthrow of the kingdom will be the sequel to this high sea.” In like manner was a tidal wave. If a tidal wave occurred their predictions were similar on this omen of the order of priesthood with reference to chiefs.

An Incident: About A.D. 1836, a high sea occurred, the like of which had never been seen before. At that time Kaili was living at Lamaloloa, in Kohala, when the writer of this account was thirteen years of age. At that time Kaili predicted of this great sea, he being a man taught in weather prophecy, of chiefly rank on the side of Kalaimoku. This is what he prophesied: “A chief will soon die,” and shortly afterwards, Naihe, [84] a chief, died at Kaawaloa.

Again: About A.D. 1840, a great tidal wave occurred, at which the death of Keaweikekahialiiokamoku took place. That tidal wave was felt in severity at Hilo. Such are similar incidents of the signs.

40. SWARMING FISH.

These also were signs of the order of priesthood relating to chiefs. If a swarm of fish was seen sometime, a swarm greater than was ever seen before, or if the fish had stranded on dry land, or simply died in the sea, the chief priest of the order of priesthood would declare: “A [new] ruling chief is the meaning of this swarm of fish.” (Just as happened at [the death of] Nahienaena and also Kaahumanu).

OF AN ECLIPSE OF THE MOON AND SUN AND STARS.

These were signs of the priesthood relating to great chiefs and their relatives. If any of these signs were seen sometimes, the death of a chief was the result. An eclipse of the moon was sometimes alluded to as “The moon is consumed by the gods.” In like manner reference was made to sun, and star.

OF AN AUREOLA.

The halo which sometimes surrounds the sun and the moon was called by the people a luakalai [85] (aureola). If an aureola was seen encircling the sun or the moon, then a dead chief would be the sequel. So the priests of the order of priesthood declared.

OF THUNDER.

This was one of the signs which predicted the death of a chief. It did not, however, apply to the thunderbolt at its proper time. When a clap of thunder occurred out of its proper time, or a dry thunder [86], then only would the priest declare: “A dead chief will be the sequel of this dry thunder.”

OF THE PRIEST.

If the priest knew of these signs he could not declare these things before the chiefs if they referred to them. Only when the king inquired the interpretations of these signs, and the meaning thereof, would it be safe to declare them; for, if the priest spoke of his translation regarding these signs, the king’s own attendant would command [87] a priest for so doing.

41. REGULAR SIGNS OF GREAT CHIEFS.

There were many regular signs of the order of priesthood relating to the great chiefs in ancient times through the knowledge of the omen readers, or the counselors.

A PILLAR OF CLOUD.

If a pillar of cloud appeared on the ocean or over the land, the counselors of the king knew that such cloud portended the coming of a great chief; perhaps a king. This sign did not, however, apply to a place where the chiefs regularly resided; only when a king went from place to place would this sign be seen. For instance: If a priest, or a counselor resided in Hawaii and a pillar of cloud was seen on the ocean, the priest would exclaim: “Who can this chief be now coming on the ocean? He is a great chief.” [88]

OF THE CENTRAL SIGN (ONOHI).

This was a mist on the crest of the clouds encircled by dark clouds; a mist in which the colors of the rainbow were mingled. This was called an onohi [89] by the counselors of the king, and was one of the signs relating to royalty belonging to the order of priesthood.

OF BLOOD RAIN.

This was one of the signs of royalty. It was called red rain as also blood rain, whether on land or on the ocean. Whenever a red rain was seen on land or sea, then a priest would remark: “I wonder who will be the chief that will die, as foretold by this red rain?” The interpretations of this sign, in relation to the chiefs were many, concerning the demise, or the birth of a chief, or, of the approach or departure of a chief. These signs, such as the clappings of thunder, the flashings of lightning, and the rain and wind on the ocean were all signs of royalty and pertained either to a dying chief, a traveling chief, or the birth of a chief. These signs do not appear every day, being only seen at their proper time for such revelation.

42. OF THE MASSAGE [90] PRIEST.

This was one of the divisions relating to the medical priests of the order of priesthood. These priests have their own particular knowledge and as a result other priests know not the attainments of the massage priest, because the skill of a massage priest included a knowledge relating to the bones of the sick [91], and he could explain the ailment which would appear at some future time.

A massage priest could feel all over the body of a new-born babe, on account of which he was called a massage priest. The work of the massage priest did not pertain very much to adults; he could, however, tell the nature of the disorders or complaints, explaining fully the cause of the same, and he himself would prescribe the proper remedy to give the sick.

There were not very many remedies used by the massage priest for the ailments his profession was qualified to treat, like that of the regular medical priests; nor did he have auguries like them. His knowledge of complaints was by massage; by feeling the bones and the arteries, and in that way only.

43. KNOWLEDGE OF THE MASSAGE PRIEST.

Whenever the massage priest commenced the work of his calling he would feel all over the body, and if the complaint was found in an artery he would say: “Your ailment is in the artery.” And so it would be if the ailment was found in the bones. He could discourse on the complaints of the bones. A massage priest would sometimes say: “If this ailment continues in the artery, death will be the result.” In the same way would he know of death if the ailment was found in the bone.

If the complaint was located in the bone, and he found that a bone was broken, and had been in that condition for some years, if the massage priest felt the body and found such a disorder, then he would inquire: “Did you have a fracture of the bone?” The reason for this inquiry by the priest was because he knew that a bone was fractured. Sometimes the massage priest would ask: “Did you not fall from a precipice, or from a tree, or from a horse?”

The young or new-born babes were for the most part taken before a massage priest, as some people supposed, “in order to cure the ailment in childhood, lest it grow upon them to develop when he becomes man grown.”

44. OF THE HOOUNAUNA (SENDING) [92] PRIEST.

The hoounauna priest was one who sent an evil spirit into a person not afflicted by disease. He was the keeper of the evil spirit or spirits.

Evil Spirits. They were gods of the hoounauna priest. If the keeper were to send his gods (the evil spirits) to go and heal a patient, then the healing gods would all go on such service in accordance with the order of the keeper of the gods. The hoounauna priesthood was one of the divisions of the order of medical priests, though they did not practice with medicines, because these priests never kept any such. A priest of this class had only one remedy, which was the awa.

The practices of an hoounauna priest are not as plain as that of other priests, except this; the hoounauna priest had only the following course to pursue: Supposing that the said hoounauna priest was called to heal a patient, he would go only to ascertain the nature of the complaint, and discovering it, he would declare that awa was the first thing to be sought; that when the awa was obtained the hoounauna priest was the only one to drink thereof, for the proper performance of his work. The following was what some people said: “Drink the awa that the ancestral spirits (evil spirits) may be pacified.” Then the hoounauna priest, before he drank his cup of awa, would enjoin his gods to go and heal the patient. If one person was envious of another, the hoounauna priest was summoned to send the gods to go and impart sickness and death upon the envied by another.

This priest was one of the most dreaded of the priests of the order of priesthood. These priests were feared as much as the anaana and hoopiopio [93] priests. If an hoounauna priest was seen to enter a house, great apprehension would come upon some people, because this class of priests in the order of priesthood was called “the priests of Milu.” [94]

45. OF THE HOOKOMOKOMO (ENTERING) PRIEST.

This was one of the priests enrolled as a class of the order of priesthood. The calling of the hookomokomo priest was the same as that of the hoounauna priest; the former, however, did not relate very much to the healing of the sick. The principal work of this priest consisted in taking the life of another, a sick person perhaps, thus: Supposing that a person was envious of another, he then would summon an hookomokomo priest to impose death upon the envied one.

The hookomokomo priest had gods, in the same manner as the hoounauna priest. He did not have any auguries as the medical priest had. The regular custom with him was the use of the awa, which was the only thing to be partaken of before the gods were sent on their errand [of death].

46. OF THE MAKANI (MYSTIC) PRIEST. [95]

This was one of the divisions of the order of priesthood, relating to medical priests. But it was not like the prophesying divisions regarding auguries; these the mystic priest did not possess, as the medical priest did. This priest had not even a healing calling. Awa was the principal element with him, and what was mentioned regarding the sending priest, the same applies to the mystic priests.

DESCRIPTION OF A MYSTIC PRIEST.

A mystic priest was either a male or a female, with an entire human body, but who had no knowledge of healing. When a mystic spirit possessed a priest, then he is called a makani priest, and this power which was upon him told him what was necessary for him to do, and according to its dictation others obeyed, if they were of the sick.

DESCRIPTION OF THE MYSTIC POWER WHICH POSSESSED A PRIEST.

The mystic power spoken of as controlling this priest was an evil spirit, or an ancestral god, and if it was not the latter that sat on the priest, then it was the spirit of a man or a woman, or a young child who had died.

For instance: When a mystic priest was summoned to come and examine a patient he would first drink the awa. Then some people would remark: “Drink the awa to strengthen the [power of] the spirits.” For if the mystic priest did not drink the awa the efficacy of its power would not properly settle upon him. Sometimes, however, awa was not the only inducement for the spirit power “to settle;” it simply happened. Such operations were called a “sitting of the deity.” [96]

47. THE WORK OF MYSTICISM POSSESSING A PRIEST.

During a priest’s possession of the spirit power, the malady in a person, and the cause of it would be known. The spirit “sitting” on the priest would then say: “You are sick because of your vow.” If the complaint was not caused by a vow, then the priest would say: “You are sick because some one is jealous of you.” If these causes failed to substantiate the priest’s declaration, then he would remark: “Your maunu [97] has been taken away,” and so forth. Various and many were the spirits which sat speaking through the mystic priest.

If the summoning of the makani priest was not for sickness, but for some other cause perhaps, thus: Suppose a person had some property stolen and there was not the least trace of the thief, then the mystic priest would be called in to investigate, provided the power was “sitting” on the priest. When the mystic power possessed the priest then he would say: “So and so stole your money, which is hidden in the ground,” or such like—there were many ways of mentioning it.

48. OF A LOVE-INDUCING PRIEST.

This is a calling of the order of priesthood relating to prophecy, because a love-inducing priest operated in auguries. The love-inducing priest was either a man or a woman who understood the power of love to infatuate one, and who could also break the spell of infatuation if the influence was meant for a man or a woman. He was, therefore, also called a “love-releasing priest.” The calling of this priest did not apply to the love of the father or the mother or the family, but referred to those who married, or lived in adultery.

DESCRIPTION OF THE CALLING OF THE LOVE-INDUCING PRIEST.

A deity dominated over the calling of the love-inducing priest, and there were love potions to be prepared. Sometimes it was practiced with an evil intent, and sometimes worthily. The deity dominating this calling would not comply if its ordinances were not observed.

METHOD OF THE LOVE-INDUCING PRIEST TO MAKE INFATUATION EFFECTIVE.

Suppose that a man and his wife were living in harmony, but after a while their living together became disagreeable, so that the wife moved to some other place and lived there a long time, a willful desertion perhaps on the part of the wife for some reason, and afterwards the husband learned that his wife had been won over by another man; on that account perhaps he went to bring her back, but she would not return at the time, or, if not so, perhaps the wife went to seek the husband’s return and through such effort came together, but not long afterwards left again and went with the man with whom she committed adultery in the first place. For this reason her own husband became worried in mind for the child-bearing [possibilities] by this distressing desertion. Then, in order to bring his wife back to cling to him as before, it was necessary for the husband to summon the love-inducing priest to exercise his power for her return. The love-inducing priest would then perform his services in accordance with the wishes of the deserted husband, whereby she was brought back and joined him as before.