72 Pomander Collection of Hazvaiian Folk-lore. 



contemplated stealing- the ])roperty of another, then it would be improper to go without 

 first receiving some auguries before attempting his theft. Some augury through the 

 jM-iesthood must be obtained. Thus: Take some pebbles (small stones) about fifty, more 

 or less ; these i)ebbles are jjlaced before those who intend to go stealing, and are covered 

 with a ]Mece of cloth, then the i)ers(in having" knowledge of the ])riesthoo(l makes some 

 remarks before ]jraying and dividing the heap of pebbles, thus : after the hea]) of pebbles 

 has been ]:)laced before them and covered with a piece of cloth, the ])riest 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 

 l^erson whose pig you seek to obtain, then do not go, else you will be caught." 



After these remarks the j)riest stands in ])rayer, and when near the latter part of 

 the time therein he i)laces 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 in- 

 tending thieves having the e\'en, and the owner of the pig the odd number, then the priest 

 would say: "Don't you go, else a-ou will l)e caught by the ])ropert}' owner." If, however, 

 the odd was on the side of the thieves, then the ])riest would say: "^'ou all go; no one 

 will hinder you on your way." 



If both sides were odd in the division of the pebbles, the i)riest would say: "It is 

 bad;" or if alike even, the jjriest would also say: "It is bad." In like manner also are 

 all the auguries of the callings of the i)riesthood performed. Such callings were named 

 Sorcer\'. 



The i)ebble heap was not the only test method of the order of the priesthood. 

 There were other tokens. The aiva (plant) was one of the revealing substances"' 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 i)riest. Up- 

 on meeting, the owner of the corpse would relate the object of his coming before the sor- 

 cerer or (anaana) priest ; in that very moment the i^riest would become cognizant of the 

 ]ierson who had ])rayed Kaoao to death, because the shadow of the person who had 

 wnnight his death ]:)lainly stood before the priest. The j^riest 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 cog- 

 nizant of the ijerson who i)rocured the fatal material ( iiiaiinii ) .'' because it was a com- 

 mon occurrence that those who were i^roficient in the knowletlge of a sorcerer priest were 

 at the same time cognizant of the person who ])rocured the material (niaunu), through 



'.hi'ii was religiously taught as being the most esseut- north, and south; j'e gods above and below, ye gods all 



ial offering to propitiate the favor of the gods. In around, here is your portion." 



soreery practice it was the custom to dip the inde.x "Mukiik (bait) was any article or substance that had 



hngcr in the liquor and snap it in the air, at the same liclongcd to the person aimed at ; whether of tinger or 



lime repeating the prayer: "O ye gods of the east, west, toe-nail, tooth, spittle, lock of hair, particle of cloth- 



ing, or such like. 



