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MO'OLELO HAWAI'I
(World Of The Hawaiians)
[ ~ 1 9 9 3 Copyright: Rubellite K. Johnson]
Rubellite Kawena Johnson
All rights reserved. No part of this work may be reproduced or
transmitted in any form without permission in writing from the author.
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Rubellite K. Johnson
Dept. Indo-Pacific Languages
University of Hawaii-Manoa
Honolulu, Hawaii 96822
Telephone: (808)-9568948
Summer Institute, Hawaiian/Polynesian Studies
Windward Community College
June l4-July 3, 1992
Course: Cosmos, Stars, and Gods; The Legacy of Hawaiian Thought
Course Syllabus:
Week One: The Arrangement of the Polynesian Cosmos in Hawaiian
Cosmogony
Monday, June 14: Hawaiian Theories of Universal and Human Origins
and their reflection of antecedent Polynesian Ideas (Tahitian/
Samoan/Maori); the Kumulipo chant of origins [Chants 1 through
7]
Tuesday, June 15: The Kumulipo (continued): Chants 8 through 13,
Papa and Wakea and the origins of Hawaiian chiefly lineages;
the role of Papa (Earth MOther) as Haumea, mother of chiefs.
Wednesday, June 16: The Kumulipo (continued): The Star Chant (Chant
14) and the role of the Culture-Hero/Trickster, Maui, in the
settlement of Hawaii by Hawaiian chiefs; chiefly lineages
descending from Haumea and Hina.
Thursday, June 16: Hawaiian religious ideas as they reflect the
nature of deity in natural_and human life; the concept of
kinolau, as of Ku, Lono, Kane, and Kanaloa, the major akua/
'aumakua ancestral gods.
Friday, June 17: The Concept of Mana and Tabu in prescribing the
arrangement of space into sacred (tabu) versus profane/common
areas; the kauhale and heiau.
Week Two: Hawaiian Cosmogony and the Ritual Calendar
Monday, June 20: The Regulation of Ri!ual according to Lunar/
Solar/Sidereal Enumerating; the Ku and Lono rituals in the
heiau Ku and the makahiki calendar
Tuesday, June 21: Mana and Tabu and the Concept of Kanawai in
ancient Hawaiian society; its effects in accommodating cons-
titutional implementation in the early statutes of the
Hawaiian Kingdom [i.e., in tax-collection, coastal management,
and the Great Mahele land division]
Wednesday, June 22: Star and Place Names as they reflect the
contribution of Polynesian way-finding arts to Hawaiian
settlement
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Thursday, June 23: The Place of Hawaiian/Polynesian Cosmogony
in World Archaeoastronomy Studies of Neolithic Human
Settlements
Friday, June 24: The Position of Hawaiian Sacred Sites in
Archaeological Research, as they reflect past and future
history
Week Three: Cosmogonic Genealogies and the History of Hawaiian
Chiefdoms
Monday, June 28: The Papa/Wakea chiefly lineages in the overall
history of Hawaiian chiefly descent; the heroic period of
Polynesian migrations/chants and settlement
Tuesday, June 29: The Ascendancy of Maui chiefs over O'ahu and
Kaua'i in the time of Kahekili, a contemporary of Kalaniopu'u,
1778-79 the arrival of Captain James Cook.
Wednesday, June 30: The background of Kamehameha I and theunifica-
tion of the archipelago under the ascendant Hawaiian lineage
after Kahekili and Kalaniopu'u
Thursday, July 1: The Great Mahele under Kamehameha III as a
record of Hawaiian chiefly titles and land tenures in 1846-
48 with respect to the principle of ancient Hawaiian taxation
custom
Friday, July 2: Final Examination.
Course description: This course is planned to feature the religious
philosophy of Hawaiian society in its pre-contact phase, as a
reflection of and variation of more ancient Polynesian life and
thought, and how those ideas were responsible for the expansion
of Polynesian settlers into the Hawaiian Islands, and where
those ideas were effected and changes effected in the mid-19th
century into our own times, and what those ideas are doing in
the society today.
Required texts:
(1) Beckwith, Martha W. Hawaiian Mythology, UH Press of Hawaii
(2) Kyselka, Will and Ray Lanterman, North Star to Southern Cross,
UH Press of Hawaii
Optional text:
(3) Johnson, Rubellite K. and John K. Mahelona, Na Inoa Hoku
(A Catalog of Hawaiian and Pacific Star Names), Topgallant
Publishing Co., Ltd.
Required class manual:
(4) Johnson, Rubellite K., Mo'olelo Hawaii, World of the Hawaiians,
(xeroxed copy)
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Reading Assignments:
June 14-16: Beckwith, Martha W., Hawaiian MXtho1ogy, Chapters
XX-XXII, "Papa and Wakea", "Genealogies, "Flood Stories",
pages 293-320; Chapter XIX, "Haumea", pages 276-290]
June 16-17: Hawaiian Mythology, Chapters XV-XVI, "Hina Myths",
"Maui The Trickster", pages 214-237.
June 16-17: Hawaiian Mythology, Chapters I-V, "Coming of the Gods",
"Ku Gods", "The God Lono", "The Kane Worship", "Kane and Kana1oa",
pages 1-80; Chapter VI, "Mythical Lands of the Gods," and
Chapter X "The Soul After Death", pages 67-80 , pages 144-164.
June 20-23: Readings in Kyse1ka, North Star to Southern Cross
as needed (reference text).
June 28-Ju1y 1: Hawaiian Mrtho1ogy, Chapters XVII-XVIII, "Aikanaka-
Kaha'i Cycle", "Wahie oa-Laka Cycle", r,ages 238-275;
Chapter XXV "The Moikeha-Laa Migration', pages 352-362;
Chapter XXVI "Hawaii1oa and Paao Migrations", pages 363-375;
Chapter XXVII "Ruling Chiefs", Chapter XXVIII "Usurping Chiefs",
pages 387-400
The class manual, Mo'olelo Hawai'i [Johnson] should be brought
to class everyday as lecture reading/reference.text; in the
last week you may find it helpful to bring Kyselka to class.
There is no term paper for credit assignment; the final
examination is standard, true-false, multiple-choice,
fill-in-blanks type, some short essay questions possible.
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MO I OLELO HAWAI I I, WORLD OF THE HAWAIIANS
By Rubellite Kawena Johnson
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Preface
Explanation: This is part of a text-manual/workbook in preparation for
Hawaiian Literature in English survey courses [Hawaiian 361 (1)], and
it will be used in the Summer Institute in Polynesian Studies, Windward
Community College this fall, June-July 1993. A number of units for
each major topic are contemplated and in various stages of completion,
of which this is a fascicle (Unit III). It has been prepared from a
Hawaiian basis but may be used to teach Polynesian culture/traditions
across the culture area, insofar as the subject matter touches along
the broad areas of interrelationships due to ancestral connections.
Other fascicles will follow as needed.
1. Unit I
2. Unit II
3. Unit III
4. Unit IV
5. Unit'V
Hawaiian Scholars in New England
(a) Henry Opukahaia
(b) Thomas Hopu
(c) The influence of European commentary on
discovery of the Hawaiian people
(1) Captain James Cook (1778-1779)
(1) Archibald Campbell (1809-1810)
Literature of the Mission Period
(a) Standardizing the Hawaiian Language
(b) Lahainaluna Seminary, Native Scholars
(c) Translation of the Hawaiian Bible
(d) Hawaiian Hymnody
(e) Early Hawaiian Language Newspapers
(1) Ka Lama Hawaii (Lahainaluna)
(2) Ke Kumu Hawaii (Honolulu)
Hawaiian Traditions of Polynesian Origins
(a) Papa and Wakea cosmogonic genealogy
(b) Ka-haku-ku-i-ka-moana fragment
(c) Kumulipo
(d) Polynesian versions (comparative)
Hawaiian Gods and Concept of the Soul/Afterlife
(a) Pantheon [Ku, Lono, Kane, Kanaloa]
(b) Basic religious concepts/religion
(c) Journeys to the Underworld/Afterworld
(1) Makuakaumana
(2) Hiku and Kawelu
(3) Pele and Hi'iaka
(d) Mana and Tabu
(4) The'Knee-Cap Fishhook Legend (Ka'ilianu)
Hawaiian Tradi,cions of the Migrations ,
(a) Pele and Hi'iaka (migration from Borabora)
(b) Kaulu migration chant
(c) Pa'ao migration chant (Makuakaumana)
(d) Mo'ikeha migration legend (Kila/Laamaikahiki)
(e) Hawai'iloa migration legend
(f) 'Aukelenuiaiku migration legend
(g) Polynesian versions (comparative)
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6. Unit VI
7. Unit VII
8. Unit VIII
9. Unit IX
10. Unit X
ll. Unit Xl
12. Unit XII
Hawaiian Tradition of the Culture-Hero/
Trickster and other trickster tales
(a) Maui ki'i-akalana (earth-fishing),
fragment from Mele Inoa No Kuali'i
(b) Maui and Hina, the Kumulipo, Chants
15 and 16
(c) Punia (trickster type)
(d) Maui and the 'Alae mudhen (fire-making)
Hawaiian Romances (Heroines)
(a) Pele and Hi'iaka (Pele and Lohiau)
(b) Halemano and Kamal'al'awalu
(c) The Chant in Storytelling/Narration
(Mele Ka'ao)
(d) Types of Hawaiian Chant/Aesthetics of
Style
Hawaiian Heiau Traditions/Prayers (Mele)
(a) The Temple (Heiau) Pule
(b) Temple Ritual and the Ritual Calendar
Famous Hawaiian Warrior-Chiefs (Battles)
(a) Settlement History-Ulu/Nanaulu to
Kalaunuiohua (Ka'u/Hawaii)
(b) Hanala'a-nui/Hanala'a-iki to Kahekili
(Maui) [Predynastic Nele Inoa chants]
(c) Alapa'i-nui and Kalaniopu'u to Kame hameha,
the Kamehameha conquests [Mele Kanikaul
Hawaiian Literature of the 19th Century
[1834-1899]
(a) Kamehameha III - The first Constitution
(1840) and other political writings/
speeches
(b) Victorian Period: Hele Kanikau
(1) Laments (kanikau) by Queen Emma
[1862-1865]
(c) Late 19th Century: Mele Ho'oipoipo
(2) Songs by the Kalakaua Monarchs
(Liliuokalani, Leleiohoku)
Twentieth Century Literature
(a) Collections of Folktales (Thrum)
(Westervelt)
(b) Twentieth Century Translations:
.:- (1) Nathaniel B. Emerson [Mele Hula] ..
(2) Mary Kawena Puku'i [Ka'u Family System]
(a) The Social Setting--
Late Twentieth Century Literature
(a) Modern Hawaiian poets/song composers
(b) Hawaiian Language Studies/Translations/
Scholarship
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UNIT III HAWAIIAN TRADITIONS OF POLYNESIAN ORIGINS
(excerpt)
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HAWAIIAN ORIGINS
(A) Introduction
The earliest commentary on origins of the Hawaiian people
in Hawaiian tradition is that of David Malo [Hawaiian Antiquities,
1951:3] :
"It is very surprl.sl.ng to hear how contradictory are the accounts
given by the ancients of the origin of the land here in Hawaii.
"It is in their genealogies (moo-ku-auhau) that we shall see
the disagreement of their ideas in this regard.
"In the moo-ku-auhau, or genealogy named Pu-anue, it is said
that the earth and the heavens were begotten (hanau maoli mai).
"It was Kumukumu-ke-kaa who gave birth to them, her husband
being Paia-a-ka-Iani. Another genealogy declares that Ka-mai-eli
gave birth to the foundations of the earth (mole 0 ka honua), the
father being Kumu-honua.
"In the genealogy of Wakea it is said that Papa gave birth
to these islands. Another account has it that this group of islands
were not begotten, but really made by the hands of Wakea himself.
"We now perceive their error. If the women in that ancient time
gave birth to countries then indeed would they do so in these days;
and if at that time they were made by the hands of Wakea, doubtless
the same thing would be done now.
"In the genealogy called Kumu-lipo it is said that land grew
up of itself, not that it was begotten, nor that it was made by
hand."
The several genealogies mentioned above, Pu-anue, Kumuhonua,
Paiakalani, and Papa/Wakea are lineal segments in the Kumulipo
chant. For our purposes it should be sufficient to consider the
Kumulipo and the Papa/Wakea genealogies. The Papa/Wakea genealogy
follows the Puanue as a theory that the "earth and the heavens
were begotten" and that "Papa gave birth to these islands".
(1) The Wakea/Papa genealogy
In this genealogy, the sky (Wakea) as father and the earth (Papa)
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are primal parents of the universe. The theme is universal,
found in many other cosmogonies, of which the Indo-European type
is familiar:
Sanskrit
Greek
Latin
Scandinavian
German
Spanish
English
Dyaus Pitar (Sky Father)
Prithvi (Earth Mother)
Zeus Pater (Sky Father)
Jupiter (Sky Father)
Zyr Tio (Sky Father)
Vater (Father)
Dios Padre (Day Father)
Day Father
The foregoing are cognates indicating
cosmogonic tradition of the primal parents,
Earth Mo ther, the exception being that
an Indo-European
Sky Father and
"Day Father" is the
planet Jupiter in its role as morning star. The cosmic orientation
of Wakea to the day as primal parent is to "noon" (awakea), or to
the sun at midday.
Papa is stratum earth, rock strata, or reef ('apapa),
meaning 'flat' or 'level' or 'stratified', as a plane surface in
wood or stone. As chiefess she becomes personified as Haumea,
mother of chiefs born from the god Ku. She is Walinu'u, as the
companion of the god, Kane, and she takes other names,
such as Waka, and La'ila'i, the first human chiefess in the Kumu-
lipo cosmogony.
The Wakea/Papa cosmogonic creation chant is a narrative of
births beginning with Tahiti below the equator, east and west
Tahiti, suggesting Fiji (Tahiti-moe, 'west Tahiti'), then the
sky levels ('apapa-lani, 'apapa-nu'u), then islands of the
Hawaiian archipelago from southeast to northwest.
A related tradition, by Kahakukuikamoana, is a Wakea/Papa
type, but there are several island parents, by pairs, male and
female.
The chant sequence of births, however, does not stop with
island births but continues into lines of the chiefs, as in
related types of mele inoa name chants.
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Ka Mele a Paku'i
[Excerpted from Abraham Fornander, Hawaiian Antiquities, 1917,
Vol. IV:13-l7]
1. 0 Wakea Kahiko Luamea 1. Wakea Kahiko Luamea
o Papa, 0 Papahanaumoku Papa who gave birth to islands,
ka wahine the wife
Hanau Tahiti-ku, Tahiti moe Tahiti-east, Tahiti-west
5. Hanau Keapapanu'u Born the highest level
Hanau Keapapalani Born the sky level
Hanau Hawaii Born Hawaii
Ka moku makahiapo The first-born island
o Wakea laua 0 Kane Of Wakea and Kane
10.0 Papa 0 Walinu'u ka wahine Papa and Walinu'u the wife
Hookauhua Papa i ka moku Papa conceived the island
Hoiloli ia Maui Was morning-sick with Maui
Hanau Mauiloa he moku Born Mauiloa an island
I hanauia he alo lani Was born with chiefly countenance
He Uilani-uilani A handsome high chief
lS.Hei kapa lau maewa Treated with sacred r e s p ~ c t
[Ihi-kapa-lau-maewa, an old name for Maui; from 'ihi, ho'ihi,
to treat as sacred, majestic, digni'fied, with reverence or respect;
tapa or pandanus fitted into a hoop and placed on the head of an
attendant (kahu), serving as a holder for a food container from.
which the chief or favorite child was served, a means of bestowLng
high honor [Puku'i/Elbert:89]
He nui Mololani no Ku, no
Lono
No Kane ma laua 0 Kanaloa
Hanau kapu ke kuakoko
20.Kaahea Papa ia Kanaloa
he moku
I hanauia he punua he naia
He keiki ia na Papa i hanau
Haalele Papa hoi i Tahiti
Hoi a Tahiti Kapakapakaua
2S.Moe 0 Wakea moe ia Kaulawa-
hine
Hanau 0 Lanaikaula
He makahiapo na ia wahine
Hoi ae 0 Wakea loaa Hina
Loaa Hina he wahine moe na
Wake a
30.Hapai Hina ia Molokai, he
moku
o Molokai a Hina he keiki
moku
Haina e ke kolea 0 Laukaula
Hololani was great for Ku, for
Lono
[Mololani, here probably refers to
Molokini]
For Kane and Kanaloa
Born during sacred pains
Papa called Kanaloa an island
[Kanaloa, a name for Kaho'olawe]
Born a fledgling, a porpoise
A child born of Papa
Papa left, returned to Tahiti
Went back to Tahiti at Kapakapakaua
[Kapakapakaua, i.e., paka 'to patter',
pattering-rain]
Wakea slept with Kaulawahine
Born Lana'ikaula
The first born child of that wife
Wakea went back and found Hina,
Hina was found as a wife for Wakea
Hina conceived Molokai an island
Moloka'i of Hina is an island child
The plover Laukaula told the tale
[*kolea, the golden plover, means
a priest of the navigation class]
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Ua moe 0 Wakea i ka wahine
o ena ka lani kukahaulili
o Papa
35. Hoi mai Papa mai loko 0 Ta-
hiti
Inaina lili i ka punalua
Hae, manawaino i ke kane,
o Wakea
Moe ia Lua he kane hou ia
Hanau Oahu-a-Lua
40.0ahu-a-Lua, he keiki moku
He keiki ma kana lau na Lua
Hoi hou aku no moe me Wakea
Naku Papa i ka iloli
Hoohapuu Papa i ka moku 0
Kauai
45.Hanau Kamawaelualanimoku
He ewe ewe Niihau
He palena 0 Lehua
He panina Kaula
o ka moku papapa
50.Na papa kahakuakea 0 Lono
o Kahakulono 0 Kapumaeolani
Kapuheeua 0 Holani
Kapuheeuanui 0 Kahaimakana
[Kapuheeuap.u'u]
Na Kekamaluahaku, Kaponianai
55.1 ka I, kapu, I 0 Kaponiala-
mea
Ponihiwa, Poniuli, Poniele
Kaponi, kaponi, Kaponiponi-
kaua
That Wakea had slept with a woman
The chiefess' rage was hot, Papa
was jealous
Papa came back from Tahiti
Angry and jealous of the other
wives [punalua, 'second-spring',
term for secondary mates]
Wild and evil-hearted toward the
husband, Wake a
Slept with Lua for a new husband
Oahu son of Lua was born
Oahu-a-Lua an island child;
One of Lua's many children
Went back and lived with Wakea
Distressed was Papa with morning
sickness
Papa conceived the island of Kauai
Born Kamawaelualanimoku
[Kamawaelualanimoku, an old name for
Kaua'i]
Ni'ihau is the navel string
Lehua is the border
Kaula was the last born
Of the flat islands
[i.e., of coral islands]
The low white-rock islands of Lono
The chief Lono of Kapumaeolani
[Ka-pu- 'the conch-shell trumpet'
ma-'eo-lani 'of the victor', i.e.,
a conch shell trumpet announcing
the chiefly victor; only in Mangaia
in the Cook Islands was Rongo a god
of war, but in Hawaii Lono was the
god of sound]
Kapuhe'eua-o-Holani
[KakUhe'euanui was a fisherman who
hoo ed up a coral island]
Kapuheeuanui of Kahaimakana
Of Kekamaluahaku, Kaponianai
[Cpo Ruahatu, in Tahitian mythology,
god of the ocean, connected with
the tsunami]
From the I, the sacred I of Kaponi-
alamea
['I-kapu, the sacred 'I title, of
sacred speech, the right to evoke
the law, as by a chief, conferred
at birth]
Sacred black, blue-black, black dye
The anointed destined to war
[poni - purple black dye, as of
tattooing]
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o Papa-a, 0 Papa-a
o Hoohokukalani
60.Ka lani, 0 Hoohokukalani
He lani hoowawa
Wawa, wawaka, nihoniho
Inihia i kolia
I pipaia ka lau a lahilahi
65.0 Wake a ka maka
o Haloa ka hiona
o Piimai, 0 Wailoa, 0 Kaka-
ihili
Nonoho kau e ka pueo ali'i
Ka pueo makalulu
70.1 loha i ke kaha i ka pea
I ka lupe 0 na lani kapu
I Apikina, i huia lakou a ka
wohi kahi
Ahukaiolaa-a-, 0 Laa-a
o Laamaikahiki ke alii
75.0 Ahukinialaa
o Kukonalaa
Laulialaa
o na pukolu a Laamaikahiki
He mau hiapo kapu a La'a
80.Hookahi no ka la i hanau ai
Naha mai ka nalu, ke ewe, ka
ina ina
o Ahulumai ka piko
Ka piko alii
Ka pikopiko iloko, ke ena-
ena ali'i
That is Papa, Papa
Hoohokukalani
[Ho'ohokukalani, daughter of
Wake a and Papa; her name is from
fotu 'to produce', as from coral
growth]
The high chiefess, Ho'ohokukalani
[Cpo Fakahotu (Tuamotu), or Fa'ahotu
(Tahitian), one of the wives of
Vatea, Sky Father]
Chiefess of loud voice
Crying, crackling, showing teeth
Pinched and pared down
As a leaf is stripped thin
Wake a is the resemblance
Haloa's features
It was Pi'imai, Wailoa, Kakaihili
Placed by the royal owl
[pueo, 'aumakua guardian god]
The owl of the still eyes
[i.e., owl of peace, a form of
Kane]
That lowered the height of the sail
on the course
[a reference to the kapu of Kualoa/
Hakipu'u ahupua'a, Oahu, to Mokapu,
where sails were lowered]
The kite of the sacred chiefs
That was folded and united in the
same wohi
a tabu associated with
chiefs 0 Oahu, allowing the chiefs
to forego recognizing the moe kapu
of another higher chief]
That was Ahukai-son-of-La'a,
That was La'a
Laamaikahiki the chief
[La'amaikahiki, the adopted son of
Mo'ikeha]
Ahukini-son-of-La' a
Kukona-son-of-La'a
Lauli-son-of-La'a
The triplets of La'amaikahiki
The oldest-born sacred sons of La'a
Who were born on the same day
The birth-water broke, the afterbirth,
the reddish flow
The navel is Ahulumai
The royal navel
The center within, the royal pains
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85. Ka ewe 0 Ka laIli, ka lani
o Puaakahuoi
o Kamalea Makahiko 0 Pili-
wale
Kamaiolena, Kahaloalena
Halolenaula, 0 Kalanimanuia
90.0 Kaihikapu a Manuia
o ka ilia hulu ii i ula ia
I mahamahaoo
o Kaunui a Kanehoalani kena
o Ipuwai 0 Hoalani ke ai
o Kaehokumanawa
I ka pilina ake i ke kea
manawa
Naau manawa kee
I na io hoiimo maka
I huaina i wehea ka naki
100. Kapuaululana awai ali'i
Kapuakahi kuaana aua Kane
Wahine a Iwikauikaua i noho
Loaa hoi a Kaneikauaiwilani
Na nalu haki kakala
105. Haki kaualua
I halehale i popoi i
ali'i
na hua
I na hua haki lumilumi i ka
hohonu
Lumilumi ka a Liloa
I ke kaailani
110. o Liloa ka ike lani i
Pakaalana
Ka oha lani 0 Hakau
Ka puakea i waho
o ka pua kani nana i ka wai
a Umi
He keha ia no Umi, i ka lohe-
lohelani
The afterbirth of the chief,
the chief,
Was Puaakahuoi
[Puaakahuoi, grandson of La'a)
Kamalea and Makahiko 0 PIliwale
[Piliwale, son of Kalonaiki,
chief of O'ahu, Kukaniloko)
Kamaiolena, Kahaloalena
Halolenaula, Kalanimanuia
[Kalanimanuia, daughter of
Kukaniloko; granddaughter of
Piliwale)
Kaihikapu-a-Manuia
[Kaihikapu, son of Kalanimanuia
and Lupekapu; raised at Waimanalo;
received the war god, Kuho'one'e-
nu'u)
The brown dog that was reddened
That was wise
That was Kaunui a Kanehoalani
[Kaunui-a-Kanehoalani, wife of
Kaihikapu-a-Manuia, and daughter
of Kanehoalani (grandson of Lolale
and Keleanohoanaapiapi (w)
Ipuwai of Hoalani the one who rules
Kaehokumanawa
Close to the desire of the heart
The changing thought
That causes the eye to blink
Which uncovered unties the knot
The law inspiring the chief's place
to speak
Kauakahi-kuaana-aua-Kane,
The wife of Iwikauikaua who lived
Got Kaneikauaiwilani
[Kaneikauaiwilani, son of Iwikauika-
ua and Kauakahi-kuanaauakane, Oahu
chiefess)
The waves breaking the roof gables
The wave breaking double
The high waves breaking into foaming
seas of chiefly progeny
In seafoam that draws into the deep
sea
That twisted down to Liloa
Into the royal belt
Liloa was the chief who knew Pakaalana
The chief's offspring was Hakau
The fair flower outside
The issue whose claim was Umi's
A pride of Umi's that was heard
by chiefs
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l15.Ka lohelohe makomako 0
Mako
o Makakaualii alii lani
o Kamawaelualani
o Kauinakea, 0 Kapaikau-
analulu
o Kalawai, 0 Hinakuluina
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120. 0 ka olikoliko muolau 0
Kalani
Loaa mai Kuauwa ka au alii
Kamehameha, ku kohai i Kawa-
luna
Kanipe, Kanipinana i Haka-
wili
I luluu Kaumaha i ke kapu
125. Kahoukapu 0 Maheha
Na Nukuilimahi i Hakau i
haka i luna 0 Hawaii
The great precinct of Mako
Makakauali'i the royal chief '
[Makakauali'i, son of Kuka'ilani;
grandfather of Iwikauikaua]
Of Kamawaelualani
[Kamawaelualani. an old name for
Kaua'i. but here the name of an
ancestor]
Of Kauinakea. of Kapaikauanalu1u
Of Kalawai. of Hinakuluina
[Cpo Kuluina (w). who married
Kauakahilau, son of Kaneiahaka;
she gave birth to Lonoikahaupu]
The buds of the topmost branches
of the chief
From which came Kuaauwa. a chiefly
branch
[Cpo Kuaiwa. son of Kalaunuiohua]
Kamehameha stands alone at Kawaluna
[Kawaluna. heiau in Waolani.
Oahu]
The lower step. the highest step
at Hakawili
That is heavy and burdened with kapu
Kahoukapu of Maheha
[Kahoukapu. son of Kuaiwa; builder
of Paka'alana heiau, Waipi'o]
[Maheha. priest sacrificed by
Hakau. son of Li1oa]
The mouths of the Mahi that Hakau
offered on the altar of Hawaii
The cosmogonic creation is the first part of the Wakea/Papa
Chant of Paku'i, from line one to line sixty-six, and the second
part of the chant is a recitation of chiefly names out of sequence
for Oahu derived from the Wakea/Papa genealogy, Hana1a'anui branch,
first published in 1838 by Sheldon Dibble in the Mo'olelo Hawaii
[here reproducedJ.
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Ke Kuauhau 0 Na Lii Mai Ka Wa Kahiko Mai A Hiki Ia Kamehameha
Genealogy of the Chiefs from Ancient Times to Kamehameha
[Excerpted from Ka Moolelo Hawaii (1828 Lahainaluna Seminary) by
Sheldon Dibble. The list shows approximate dates B.C./A.D., computed
[Johnson} as twenty-five years per generation [Stokes] back from 1900
A.D., Ulu genealogy. Kamehameha's birthdate has been assigned to
1758 A.D. [Barrere}. A date of 1450 A.D. is commonly assigned to
Liloa [Stokes}, sixteen generations before Kamehameha I, and this
date has been used as a gauge to compute the approximate dates,
which should be used with caution, inasmuch as they may require an
adjustment based on more comparison with other genealogies}.
25 B.C.
1 A. D.
25 A.D.
50
75
100 A.D.
125
150
175
200 A.D.
225
250
275
300 A.D.
325
325
350
375
400
425
450
475
500
525
550
575
A.D.
600 A.D.
625
650
675
Wake a
Wakea
Haloa
Waia
Hinanalo
Nanakehili
Wailoa
Kio
Ole
Pupue
Manaku
Kahiko
Luanuu
Kii
Nanaulu
Ulu
Nanaie
Nanailani
Waikulani
Kuheleimoana
Konohiki
Wawena
Akalana
Mauiakalana
Nanamaoa
Nanakulei
Nanakaoko
Heleipawa
Hulumanailani
Aikanaka
Papa
Hoohokukalani
Hinamanouluae
Huhune
Haunuu
Haulani
Hikawaopuaianea
Kamole
Hai
Kamahe1e
Hikohaale
Kaea
Kawaamauke1e
Hinakoula
Ulukou
Kapunuu
Kahaumokuleia
Hinakinau
Kekauilani
Mapunaiaala
Hikaululena
Hinamahuia
Hinakawea
Hinakealohaila
Hinakapaikua
Kahaukuhonua
Kahihiokalani
Kookookumaikalani
Hinamaikalani
Hinahanaiakamalama
Hoohokukalani
Haloa
Waia
Hinanalo
Nanakehili
Wailoa
Kio
Ole
Pupue
Manaku
Kahiko
Luanuu
Kii
Ulu
Nanaulu
Nanamea
Nana
Kapulani
Nanaie
Nanailani
Waikulani
KuheIe imoana
Konohiki
Wawena
Aka lana
Mauimua
Mauihope
Mauikiikii
Mauiakalana
Nanamaoa
Nanakulei
Nanakaoko
Heleipawa
Hulumanailani
Aikanaka
Puna
Hema
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700 A.D.
725
750
775
800 A.D.
825
850
875
900
925
950
975
1000 A.D.
1025
1050
1075
1100 A.D.
1125
1150
1175
1200 A.D.
1225
1250
1275
l300 A.D.
l325
1350
1375
Puna (k)
Hema (k)
Kahai (k)
Wahie10a (k)
Laka (k)
Luanuu (k)
Kamea (k)
Pohukaina (k)
Hua (k)
Pau (k)
Huanuika1a1ai1ai
Paumakua (k)
Haho (k)
Pa1ena (k)
Hana1aanui (k)
Lanakawai (k)
Laau (k)
Pili (k)
Koa (k)
Ole (k)
Kukohou (k)
Kaniuhi (k)
Kanipahu (k)
Ka1apana (k)
Kahaimoe1eai-
kaaikupou (k)
Ka1aunuiohua (k)
Kuaiwa
Kohoukapu (k)
Kauho1anuimahu
1400 A.D.
1425
Kihanuilu1umoku
Liloa
[adjusted) 1450
1500 A.D. Umia1i1oa (k)
Haina1au
U1umahahoa
Hinau1uohia
Koo1aukahili
Hikawae1ena
Kapoku1aiula
Pop omail i
Huahuakapalei
Hikimolulolea
Kapohaakia
Kapoea (w)
Mo1ehai
Manoka1ililani
Kauilaianapa
Hikawainui
Mahuia
Ko1ohialiiokawai
Kukamolimolialoha
Hinaauaku
Hinaaumai
Hinamailelii
Rinakeuki
Hiliamakani
Hualani
Alaikauakoko
Makeamalamaihanae
Kapoakauluhailaa
Kaheka
Kamu1eilani
Laakapu (w)
Neula (w)
Waoi1ea (w)
Pinea (w)
Akahiakulena (w)
Ua
Kahai
Wahie10a
Laka
Luanuu
Kamea
Pohukaina
Hua
Pau
Huanuika1alailai
Paumakua
Kuhe1ani
Haho
Palena
Hana1aanui
Hanalaaiki
Lanakawai
Laau
Pili
Koa
Ole
Kukohou
Kaniuhi
Kanipahu
Kalahu(i)moku
Kalapana
Kahaimoe1eaikaai-
kupou
Kalaunuiohua
Kuaiwa
Kohoukapu
Hukulani
Manauea
Kauholanuimahu
Kiha-nuilulumoku
Liloa
Hakau
Umia1i1oa
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1500 A.D. Umia1i1oa
[1475 A.D.]
[1500 A.D.]
1525 *Kealiiokaloa
1550 Kukailani (k)
1525 *Keawenuiaumi (k)
1550 Kanaloakuaaana
1575 Keakea1anikane
1575 *Makakaualii (k)
1600 A.D. Iwikauikaua (k)
1625 Keakea1ani (w)
1650 Keaweikekahi-
aliiokamoku (k)
1675 *Keeaumoku (k)
1675 *Kekela (w)
Kulamea (w)
Makaa1ua (w)
Kapukini (w)
Kapunanahuanuiaumi
Nohowaaumi
*Kealiiokaloa
Kapu1ani
*Keawenuiaumi
Piikea (w) Aihakoko (w)
Kuma1ae (k)
Makuahineapalaka Kukai1ani
Kaohukiokalani *Kaikilani (w)
*Makakaua1ii (k)
Koiha1awai
*Kaikilani (w)
*Kealiiokalani
Kapukamola (w)
*Keakamahana (w)
Kana1oakapu1ehu
Kaneikauaiwilani
Kalanikaulele-
iaiwi (w)
Kamakaimoku (w)
Haae (k)
Kana10akuaana
*Kealiioka1ani
*Keakea1anikane
Ka1anioumi
*Keakamahana(w)
Ka1aikiiki (w)
Iwikauikaua (k)
Keakea1ani
Keaweikekahia1iiokamoku
Ka1anikau1eleiaiwi (w)
*Ka1anikeeaumoku (k)
*Keke1akekeoka1ani-
akeawe (w)
Ka1anikupuapaika1aninui-
(Keoua)
Kekuiapoiwa II (w)
1700 A.D. Keoua-kalani- Kekuiapoiwa II (w) Kamehameha
[1725 A.D.] kupuapaikalaninui (k)
1725 Kamehameha I
[adjusted ca. 1738-1758 A.D.]
[d. 1819 A.D.]
[*Note: the above dates can be adjusted twenty-five years ahead,
for example, Kamehameha's date [1758] can be used, or something
closer [1750], which would shift Umiali1oa's dates to 1525 A.D.
and Li10a to 1450-1500 A.D., thereabouts]
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In sequence the following names from Ka Mele a Paku'i indi-
cate time depths of traditional chronology (allowing for a genera-
tion before Wakea:
50 B.C.
25 B.C.
1 A.D.
25 A. D.
(1)
100 A.D.
125 A.D.
1050 A.D.
Kahiko Kupulanakehau (w)
Kukalaniehu Kahakauakoko
Wake a [line 65] Papa
Wakea Hoohokukalani
Haloa [line 66] Hinamanouluae
Piimai [line 67J (no data)
Nanakehili/
Kakaihili [line 67] Haulani (w)
Wailoa [line 67]
o
(w)
(w)
o [ 0 =generations between]
Ahukaiolaa [line 73] Keakamilo (w)
Wakea
Papa
Hoohokukalani
Haloa
Waia
Wailoa
Laa
At this juncture [Ahukaiolaa] the poet has shifted to the Puna
branch of the Ulu lineage:
675 A.D. Aikanaka Hinahanaiakamalama Puna
Hema
700 A.D. Puna-(imua) Hainalau Ua
725 Ua Kahilinai Uamaikalani
750 Uamaikalani Haimakalani Uanini
800 A.D. Auanini Maunakuahaokalani Newalani
825 Newalani Kahikiikaale Lonohuanewa
850 Lonohuanewa Loiloa Lonowahilani
875 Lonowahilani Kahikihaaueue Pau
900 A.D. Pau (k) Kapalakuakalani Paumakua
925 Paumakua Keananui Moeanaimua
950 Moeanaimua Alahoe Kumakaha
975 Kumakaha Moanaaulii Nana
1000 A.D. Nana Haakaleikini Luahiwa
1025 Luahiwa Kilohana Ahukai
1050 Ahukai-(olaa) Keakamilo Laa
1075 Laa Kaikulani Laamaikahiki
In comparison to the Mo'ikeha/La'amaikahiki genealogy [Nanaulu
genealogy], if the above dates are used, there is a discreapancy
of about 150-175 years between the Ulu and Nanaulu genealogies. A
difference of about fifteen generations exists, indicating that
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more generations were interpolated into the Ulu genealogy than
the Nanaulu, or that the Nanaulu generations were produced by
marriages between one or more generations, as was the practice of
the alii, as between aunt/nephew and uncle/niece marriages. The
next list is a readjustment of dates based on the approximate date
of Kamehameha'sbirth (ca. 1750 A.D.).
1050 A.D./Ahukai [line 73]
1200 [Ahukaio1aa]
1075 A.D./Laa
1225
1100 A.D./Laamaikahiki
1250
1125A.D./Ahukinialaa
1275 Laulialaa
Kukonaalaa
1150 A.D./Laulihewa
l300
1175 A.D./Kahuoi
1325
1200 A.D./Puaakahuoi
1350
1225 A.D./Kukahiaililani
1375
1250 A.D./Mailikukahi
1400
1275 A.D./Kalona-iki
1425
1300 A.D./Piliwale
1450
1325 A.D./Kukaniloko
1475
1350 A.D./Kalaimanuia
1500 [line 89]
1375 A.D./Kaihikapu-a-Manuia
1525 [line 90]
1400 A.D./Kakuhihewa
1550
1425 A.D./Kaihikapu-a-
1575 Kakuhihewa (k)
Keakamilo
Kaikulani
Waolena
Hoakamaikapuaihelu
Manoopupaipai
Haiakamaio
Maelo
Akepamaikalani
Pelea
Nononui
Kokalola
Kanepukoa
Kikenuiaewa
Paakanilea
Luaia (k)
Lupekapukeaho-
makalii
Kaunuiakanehoa-
lani (w) [line 93]
Kahaiaonuiakaua-
ilana
Kaakaualani (w)
lpuwai-a-Hoalani
[line 941
Laa
Laamaikahiki
Ahukinialaa
Laulialaa
Kukonalaa
Kamahano
Laulihewa
Kahuoi
Puaakahuoi
Kukahiaililani
Mailikukahi
Kalona-nui
Kalona-iki
Piliwale
Kukaniloko
Ka1aimanuia
Kaihikapu
Kakuhihewa
Kanekapu
*Kaihikapu
Kauakahinui
Kauakahikuaana-
auakane [line 101]
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1450 A.D./Kauakahikuaana-
1600 auakane (w)
1475 A.D./Kaneika(ua)iwi-
1625 lani [line 103)
1500 A.D./Kalanikauleleiaiwi
1650
1525 A.D./Keeaumoku (k)
1675
1550 A.D./Kalanikupuapai-
1700 kalaninui Keoua
1575 A.D. Kamehameha I
1725 [b. ca. 1758 A.D.]
Iwikauikaua (k) Kaneika(ua)iwilani
lUlu genealogy, Puna lineage]
[Nanaulu genealogy, Maweke lineage]
Keakealani (w) Kalanikauleleiaiwi
Keawe-i-kekahi- Keeaumoku (k)
ali'iokamoku (k)
Kamakaimoku (w) Kalanikupuapaika-
laninui (Keoua)
Kekuiapoiwa II (w) Kamehameha I
[*Note: the discrepancy is about 150 years].
The poet then returns the sequence to Liloa[1450 A.D.], or
eleven generations after La'amaikahiki on the Nanaulu genealogy
[Maweke lineage, Kalehenui branch] or the Ulu genealogy [Puna line-
age, La'amaikahiki to Liloa], or between Liloa and Kamehameha I,
in succeeding "waves" (nalu) symbolic of birth pains, entwined in
the "twisting" moti?n of the weave in the royal feather belt, or
ka'ai, of Liloa.
The chant continues, involving Hinakuluina [line 119], perhaps
a reference to Kuluina (w) who married Kauakahilau, son of Kane-
iahaka (k), alluding to relationships between the descendants of
Ahukini-a-La'a (k) existing between the lines of 'Umi and the
chiefs of O'ahu descended from 'Ilihiwalani [Kealohi, Kauakahi
families] or Kahakumakalina [Kawelo and Kauahoa families of Kauai].
Kuaiwa [line 121] refers to the son of Kalaunuiohua, chief
of Ka'u district of Hawaii and the first conquering chief of the
Hawaiian Islands, excepting Kaua'i where he was defeated by Kukona
(grandson of Kukonaalaa), five generations before Liloa, and
seventeen generations before Kamehameha I.
Kahoukapu, son of Kuaiwa [line 125] is associated with Maheha,
a priest of Pakaalana Heiau in Waipi'o Valley, Kohala, and who,
apparently, was sacrificed by Hakau at the temple.
The Wakea/Papa genealogy is a major sequence within the larger
chronology of the Kumulipo cosmogony. An important facet of Papa
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is her dual role as Haumea (wife of Ku, Kane, Kanaloa), ancestress
of Hawaiian chiefs and in her reincarnations as wives of the des-
cending chiefs, ending with Kio. Reincarnation seems to be the
means by which the right of the maternal line to manifest itself
as an influence upon the hereditary divine right to rule endures
for a few generations. The genealogical treatment of the chrono-
logy in Ka Mele a Paku'i leaps between cosmogonic and histori-
cal sequences and also between generations of chiefs, in this order:
Wakea
Wakea/Kane
Wakea
Wakea
Luanu'u
Wakea
1 A.D. Wakea
25 Wakea
o
o
125 A.D. Wailoa
1200 A.D.
1225
1250
1275
o
o
Ahukaiolaa
Laa
Laamaikahiki
Ahukinialaa
o
o
1350 A.D. Puaakahuoi
o
1450 A.D.
1475
1500
1525
1550
1575
1600
o
Piliwale
Kukaniloko
Ka1aimanuia
[line 89]
Kaihikapu-a-
Manuia
Kakuhihewa (k)
Kaihikapu-a-
Kakuhihewa
Kauakahikuaana-
auakane (k)
Papa
Papa/Walinuu
Kaulawahine
Hina
Papa
Papa
Papa
Hoohokukalani
Hikawaopuaianea
Keakamilo
Kaikulani
Waolena
Haiakamaio
Nononui
Paakanilea (w)
Luaia (w)
Lupekapukeaho-
makalii
Kaunuiakanehoa-
lani (w)
Kahaiaonuiakau-
ailana (w)
Ipuwai-a-Hoalani
[line 94] (w)
Iwikauikaua (k)
Tahiti-ku
Tahiti-moe
Keapapanuu
Keapapalani
Hawaii
Maui10a
Mololani [Molokini?l
Kanaloa [Kahoolawel
Lanaikaula
Moloka'i
Oahu-a-Luanu'u
Kamawaelualanimoku
[Kaua'i]
Ni'ihau
Lehua
Hoohokukalani
Haloa
Kio
Laa
Laamaikahiki
Ahukinialaa
Kamahano
Kukahiaili1ani
Kukaniloko
Kala(n)imanuia
Kaihikapu
Kakuhihewa
Kaihikapu
Kauakahikuaana-
auakane (k)
Kaneika(ua)iwilani
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The sequence returns to the Hema [Hanala'anui branch) lineage
of the Ulu genealogy in a direct line to Makakauali'i [line 116),
or nine generations between Makakauali'i and Kuaiwa:
1325 A.D.
1350
Kalaunuiohua
Kuaiwa (k)
Kahoukapu (k)
Kauholanuimahu
Kiha
Kaheka
Kamuleilani
Laakapu
Kuaiwa [line 121)
Kahoukapu [line 125)
Kauholanuimahu
Kiha(-nuilulumoku)
Liloa
1375
1400
1425
1450
1500
1525
1550
1575
Liloa
Umialiloa (k)
Kealiiokaloa
Kukailani
Makakaualii (k)
[line 116)
Neula (w)
Waoilea (w)
Akahiakuleana
Kapukini (w)
Makuahineapalaka
Kaohukiokalani
Kapukamola
Umi
Kealiiokaloa
Kukailani
Makakaualii
Iwikauikaua
[line 102)
The reference to Kuluina (w) [line 119 Hinakuluina) is perhaps
an alignment to the affinal or collateral relationships of Kamehameha,
as it is not productive in terms of direct descent to Kamehameha [line
122) :
Kealohikanaka-
maikai
Kauakahilau (k)
Lonoikahaupu (k)
Keawepoepoe (k)
Keeaumokupapa-
iaahiahi (k)
Kaahumanu (w)
Kaheiheimalie (w)
Kina'u (w)
Kaneiahaka (w)
Kuluina (w)
Kalanikauleleia-
iwi (w)
Kumaiku (w)
Namahana (w)
Kamehameha (k)
Kamehameha
Kauakahilau
Lonoikahaupu (k)
Keawepoepoe (k)
Keeaumokupapa-
iaahiahi (k)
Kaahumanu (w)
Kaheiheimalie (w)
Kekuapiia(w)
Kina'u (w)
Matthew Kekuanaoa Moses Kekuaiwa
Lot Kapuaiwa
Alexander Liholiho
Victoria Kamamalu
Of significance, however, is the fact that the Wakea!Papa
cosmogonic creation chant combines sequences in both Ulu and Nanaulu
lineages, and in the recitation of the chiefly genealogical names
seems to favor:
(a) the line from Ahukiniala'a [Kaua'i) to Piliwale [O'ahu)
between 1200 and 1600 A.D., a period of about 400 years;
(b) the line from Kalaunuiohua [Ka'u, Hawaii) to Iwikauikaua,
between 1325 and 1600 A.D., about 275 years.
The recitation tries to combine the Hema and Puna lines.
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(c) Comparative genealogy: The Nanaulu genealogy
[Excerpted from Abraham Fornander, ~ c c o u n t of the Polynesian Race,
Vol. I, pp. 188-189]
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19
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23
24
25
26
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42
Wakea
Hoohokukalani
Waia (k)
Wailoa (k)
Kakaihili (k)
Kia (k)
Ole (k)
Pupue (k)
Manaku (k)
Nukahakoa (k)
Luanuu (k)
Kahiko (k)
Kii (k)
Nanaulu (k)
Nanamea (k)
Pehekeula (k)
Pehekemana (k)
Nanamua (k)
Nanaikeauhaku (k)
Keaoa (k)
Hekumu (k)
Umalei (k)
Kalai (k)
Malelewaa (k)
Hopoe (k)
Makalawena (k)
Lelehooma (k)
Kekupahaikala (k)
Maweke
Mulielealii
Moikeha (k)
Hookamalii (k)
Kahai
Kuolono
Maelo (w)
Laulihewa (k)
Kahuoi (k)
Puaakahuoi (k)
Kukahiaililani (k)
Mailikukahi (k)
Kalona-nui (k)
Kalamakua (k)
Papa
Manouluae (k)
Huhune (w)
Hikawaopualanea (w)
Haulani(w)
Kamole (w)
Haii (w)
Kamahele (w)
Hikohaale (w)
Koulamaikalani (w)
Kawaamaukele (w)
Kaea (w)
Hinakoula (w)
Ulukou (w)
Puia (w)
Uluae (w)
Nanahapa (w)
Nanahope (w)
Elehu (w)
Waohala (w)
Kumukoa (w)
Umaumanana (w)
Laikapa (w)
Pililohai (w)
Hauananaia (w)
Koihouhoua (w)
Hapuu (w)
Maihikea (w)
Naiolaukea (w)
Wehelani (w)
Henauulua (w)
Keahiula (w)
Keheau (w)
Kaneakaleleoi (w)
Lauli-a-Laa (k)
Akepamaikalani (w)
Pelea (w)
Nononui (w)
Kokalola (w)
Kanepukoa (w)
Kaipuholua (w)
Keleanuinohoanaapi-
api (w)
[*Note: numbers represent generations, not dates)
Haloa (k)
Hoohokukalani
Waia (k)
Wailoa
Kakaihili
Kia
Ole
Pupue
Manaku
Nukahakoa
Luanuu
Kahiko
Kii
Nanaulu
Ulu
Nanamea
Pehekeula
Pehekemana
Nanamua
Nanaikeauhaku
Keaoa
Hekumu
Umalei
Kalai
Malelewaa
Hopoe
Makalawena
Lelehooma
Kekupahaikala
Maweke
Mulielealii
Kalehenui
Keaunui
Moikeha
Hookamalii
(w)
Kila (and others)
Kahai
Kuolono
Maelo (w)
Laulihewa
Kahuoi
Puaakahuoi
Kukahiail ilani
Mailikukahi
Kalona-nui
Kalona-iki
Kalamakua
Laielohelohe
1
1
l
1
I
I
I
I
I
I
I
I
I
J
I
I
I
J
43
44
45
46
47
48
49
50
51
52
53
54
55
Laielohe1ohe (w)
Pi'ikea (w)
Kuma1ae (k)
Makua (k)
I (k)
Ahu-a-I (k)
Kapaihi-a-Ahu (k)
Heu1u (k)
Keawe-a-Heu1u (k)
Keohohiwa (w)
Aikanaka (k)
Keohoka1ole (w)
Kalakaua (k)
(c.l.) Comparative genealogy:
Kalehenui branch):
29 Maweke (k)
30 Kalehenui (k)
31 Hinakaimauliawa
32 Mualani (w)
33 Kuomua (k)
34 Kawalewa1eoku (k)
35 Kau1aulaoka1ani
36 Kaimihauoku (k)
37 Moku aLoe (k)
38 Ka1iaokalani
39 Keopuo1ani (k)
40 Kupanihi (k)
41 Luopu1oku (k)
42 Ahuakai (k)
43 Maeuokalani
44 Kapilioka1ani
45 Holaulani
46 Laninui-a-Kaihu-
pe' e (k)
47 Hoa1ani (k)
48 lpuwai-a-Hoalani
49
50
51
52
51
Kauakahikuaanaau-
akane (w)
Kaneikaiwilani (k)
Kalanikauleleiaiwi
Keawepoepoe (k)
Kalanikauleleiaiwi
1.1
Piilani (k)
Umi-a-Liloa (k)
Kunuunuipuawalau
Kapohelemai (w)
Kawalu (w)
Kaoui (w)
Umiulaakaahumanu
Ikuaana (w)
Ululani (w)
Kepookalani (K)
Kamae (w)
Kapaakea (k)
Kapiolani (w)
Piikea (w)
Lono-a-Pi'ilani (k)
Kiha-a-Pi'ilani (k)
Kumalae
Aihakoko (w)
Makua
I
Ahu-a-I
Kapaihi-a-Ahu
Heulu
Keawe-a-Heulu
Keohohiwa
Aikanaka
Keohokalole
Kalakaua
The Nanau1u genealogy [Maweke lineage;
Naiolaukea (w)
Kahinalu (w)
Kahiwakaapu (w)
Kaomealani
Kapua-a-Mua (w)
Unaula (w)
Kaluaiolawa1u (w)
Loe (w)
Kapiheolalo (w)
Kuaaohe (w)
Kaohiau1a (w)
Kahuaokalani (w)
Mumukalaniohua (w)
Kahilinaokahiki (w)
Kau1uhinalo (w)
Kalaokahina (w)
Kaihupeemakua
KauhiiliulaaPiilani
Kau-a-Kamakaohua (w)
Kaihikapu-a-Kakuhi-
hewa (k)
Iwikauikaua (k)
Keakealani (w)
Lonoikahaupu
Kumaiku (w)
Kanoena (w)
Kamuokaumeheiwa (w)
Kalehenui (k)
Hinakaimauliawa
Mualani (w)
Kuomua (k)
Kawalewaleoku
Kaulaulaokalani
Kaimihauoku
Moku aLoe
Kaliaokalani
Keopuolani
Kupanihi
Luopuloku
Ahuakai
Maeuokalani
Kapiliokalani
Holaulani
Laninui-a-Kaihupee
Hoalani
Ipuwai-a-Hoalani (w)

kane (w):,"
Kaneikaiwilani
Kalanikauleleiaiwi
Keawepoepoe
Keeaumokupapaiahiahi
Kameeiamoku
Kamanawa
Kaumeheiwa (k)
Keawe-i-kekahi-alii- Kalanikeeaumoku (k)
o-ka-moku (k) Kekelakekeoka1ani (w)
1
,
-,
-,
,
,
I
j
I
I
I
J
I
I
J
I
52
53
52
53
51
52
53
51
52
53
54
51
52
53
54
55
56
57
18
Kalanikeeaumoku (k) Kamakaimoku (w)
Kalanikupuapa- Kekuiapoiwa (w)
ikalaninui (Keoua)
Kekelakekeokalani Haae (k)
[sister of Kalanikeeaumokul
Kekuiapoiwa (w) Kalanikupuapa-
Kalanikauleleiaiwi
Haae (k)
Kekuiapoiwa (w)
Kalanikauleleiaiwi
Haae (k)
Haalou (w)
Namahana-i-ka-
(w)
Kalanikauleleiaiwi
Keawepoepoe (k)
Kameeiamoku (k)
Kepookalani (k)
Aikanaka (k)
Keohokalole (w)
Kalakaua (k)
ikalaninui (Keoua)
Kauaua-a-Mahi (k)
Kekelakekeokalani
Kalanikupuapaika-
laninui (Keoua)
Kauaua-a-Mahi (k)
Kalelemauliokalani
Kekaulike (k)
Keeaumokupapaiahi-
ahi (k)
Lonoikahaupu (k)
Kanoena (w)
Kamakaeheikuli (w)
Keohohiwa (w)
Kamae (w)
Kapaakea (k)
Kapiolani (w)
(c.l.l) [Alapa'inui (k)l:
51
52
52
52
53
54
Kalanikauleleiaiwi
Alapa'inui (k)
Alapa'inui (k)
Alapa'inui (k)
Keaweopala (k)
Kuapu'u (k)
(7)
Kauaua-a-Mahi (k)
Keaka (w)
Kamakaimoku (w)
Kamaua (w)
Keoua (w)
Kaukuhakuonana
(7)
(? )
Kalanikupuapa-
ikalaninui (Keoua)
Kamehameha
Kekuiapoiwa (w)
Kamehameha
Alapainui (k)
Haae (k)
Kekuiapoiwa (w)
Kamehameha
Haae (k)
Haalou (w)
Kekuamanoha (k)
Namahana-i-ka-
lele-o-ka-lani (w)
Kekuapo'iula (w)
Kaahumanu (w)
Kaheiheimalie (w)
Kekuaipiia (w)
Keawepoepoe (k)
Kameeiamoku (k)
Kepookalani (k)
Aikanaka (k)
Keohokalole (w)
Kalakaua
Alapainui (k)
Haae (k)
Keaweopala (k)
Manona (w)
Kauwa'a (w)
Mahiua (k)
Peleuli (w)
Kanehiwa (k)
Kuapu'u (k)
(1)
Kama'ipu'upa'a (w)
J
1
I
I
I
J
I
I
J
J
I
(c.2) Comparative genealogy: The Nanaulu genealogy [Maweke lineage,
Keaunui branch]:
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
51
52
53
54
55
56
Maweke
Keaunui (k)
Nuakea (w)
Kapau-a-Nuakea
Kamauliwahine (w)
Hualani (w)
Kalahuimoku (k)
Ikialaamea (w)
Kamanawa (w)
Ehu (k)
Ehunuikaimalino
Paula (k)
Panaikaiaiki (k)
Ahulinuikaapeape
Kailiokiha (k)
Mokuohualeiakea
Akahiilikapu (w)
Koihalawailana
Kanaloakuaana (k)
Kealiiokalani (w)
Keakamahana (w)
Keakealani (w)
Keaweikekahialii-
okamoku (k)
Kalaninuiimamao (k)
Kaolanialii (w)
Alapaiwahine (w)
Kamanawa (k)
Kapaakea (k)
Kalakaua (k)
Keaweikekahialii-
okamoku (k)
Keeaumoku (k)
Kanekoa (k)
Pomaikalani (w)
Kuhio (k)
Kapiolani (w)
(c.3) [Kalaniopu'u]:
52
53
Kalaninuiiamamao
Kalaniopu'u
Naiolaukea (w)
Wehelani (w)
Keoloewa-a-Kamaua
Lanileo
Laniaiku (k)
Kanipahu (k)
Laamea (w)
Kalamea (k)
Kuaiwa (k)
Kapohauola (w)
Keana (w)
Ahuli (w)
Palena (w)
Koinoho (k)
Hualeiakea (w)
Umi-a-Liloa (k)
Kahakumakalina (k)
Keawenuiaumi (k)
Kaikilani (w)
Keakealanikane (k)
Iwikauikaua (k)
Kanaloakapulehu (k)
Lonomaaikanaka (w)
Kamakaimoku (w)
Kekaulikeika-
wekiuokalani
Kapaihi-a-Ahu (w)
Kanae/Kamae (k)
Kepookalani (k)
Kamokuiki (w)
Keohokalole (w)
Kapiolani (w)
Kalanikauleleiaiwi
Kailakanoa (w)
Kalanikauleleiaiwi
Elelule (k)
Kinoike (w)
Kalakaua (k)
Keaunui (k)
Nuakea (w)
Kapau-a-Nuakea
Kamauliwahine (w)
Hualani (w)
Kalahuimoku (k)
Ikialaamea (w)
Kamanawa (w)
Ehu (k)
Ehunuikaimalino (k)
Paula (k)
Panaikaiaiki
Ahulinuikaapeape (w)
Kailiokiha
Mokuohualeiakea (w)
Akahiilikapu (w)
Koihalawailana (w)
Kanaloakuaana
Kealiiokalani (w)
Keakamahana (w)
Keakealani (w)
Keaweikekahialii-
okamoku (k)
Kalaninuiimamao (k)
Kalaniopu'u (k)
Keawema'uhili (k)
Kaolaniali'i (w)
Alapaiwahine (w)
Kamanawa (k)
Kapaakea (k)
Kalakaua (k)
Keeaumoku (k)
Kanekoa (k)
Pomaikalani (w)
Kuhio (k)
Kapiolani (w)
Kamakaimoku (w) Kalaniopu'u (k)
Kalola (w) Kiwala'o (k)
[daughter of Kekaulike and
Kekuiapoiwanui (w)]
Kalaiwahineuli Kalaipaihala (k)
[daughter of Heulu and Kahikiokalani (w)]
l
1
I
I
I
I
I
I
)
I
I
~ I
J
J
)
J
53 Kalaniopu'u (k) Kamakolunuioka-
lani (w)
Mulehu (w)
Kanekapolei (w)
Kekuohi/Kekupuohi
Pualinui (w)
Manoua/Manowa (w)
Keoua-ku-'ahu'ula (k)
Keoua-pe'e-ale (k)
(w) [no issuel
(c.4) Comparative genealogy: The Ulu genealogy [Hanala'a-ikil:
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
66
67
68
69
70
71
72
73
74
Hanalaaiki (k)
Mauiloa (k)
Alau (k)
Kanemokuhealii
Lonomai (k)
Wakalana (k)
Alo (k)
Mapuleo (k)
Paukei (k)
Luakoa (k)
Kuhimana (k)
Kamaluohua (k)
Loe (k)
Kahaokuohua (k)
Kaulahea I (k)
Kakae (k)
Kahe.kili. I (k)
Kawaokaohele (k)
Piilani (k)
Kihapiilani (k)
Kamalalawalu (k)
Kauhiakama (k)
Kaulanikaumaka-
owakea (k)
Lonohonuakini (k)
Kaulahea II (k)
Kekaulike (k)
Kahekili II (k)
Kalanikupule (k)
Kaulanikaumaka-
owakea (k)
Umialiloa (k)
Kuimiheua I (k)
Niau (w)
Ululani (w)
Keohohiwa (w)
Aikanaka (k)
Keohokalole (w)
Kalakaua (k)
Kapukapu (w)
Kauhua (w)
Moikeaea (w)
Keikauhale (w)
Kolu (w)
Kauai (w)
Puhia (w)
Kamaiokalani (w)
Painalea (w)
Hinaapoapo
Kaumana (w)
Kapu (w)
Waohaakuna (w)
Hikakaiula (w)
Kapohaanaupuni (w)
Kapohauola (w)
Haukanuimakamaka (w)
Kepalaoa (w)
Laie1ohelohe (w)
Kumaka (w)
Piilaniwahine (w)
Kapukini (w)
Kaneakauhi (w)
Makakuwahine (w)
Kalanikauanakini-
lani (w)
Papaikaniau (w)
Kekuiapoiwanui (w)
Kauwahine (w)
Makakuwahine (w)
Kuihewamakawalu (w)
Kalanikueiwalono (w)
Mokulani (k)
Keaweaheulu (k)
Kepookalani (k)
Kamae (w)
Kapaakea (k)
Kapio1ani (w)
Mauiloa (k)
Alau
Kanemokuhealii
Lonomai
Wakalana
Alo
Kaheka
Paukei
Luakoa
Kuhimana
Kamaluohua
Loe
Kahaokuohua
Kaulahea I (k)
Kakae
Kahekili I (k)
Keleanohoanaapiapi
(w)
Kawaokaohele
Piilani
Lonoapiilani (k)
Kihaapiilani (k)
Piikea (w)
Kamalalawalu
Kauhiakama (k)
Kaulanikaumaka-
owakea (k)
Lonohonuakini (k)
Umialiloa (k)
Kaulahea II (k)
Kekaulike
Kahekili II (k)
Kalanikupule (k)
Umialiloa (k)
Kuimiheua
Niau
Ululani
Keohohiwa (w)
Aikanaka
Keohokalole (w)
Kalakaua (k)
I
I
J
J
I
I
J
I
I
I
(c.5) Comparative genealogy: The Nanaulu genealogy [Ahukinialaa
lineage; cpo p.1l intra}:
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
55
56
57
58
59
60
61
56
57
58
59
60
Ahukinialaa (k)
Kamahano (k)
Luanuu (k)
Kukona (k)
Manokalanipo (k)
Kaumakamano (k)
Kahakuakane (k)
Kuwalupaukamoku
Kahakumakapaweo
Kalanikukuma
Ilihiwalani (k)
Kauihiahiwa (k)
Kaneiahaka (w)
Kapulauki (w)
Kuluina (w)
Lonoikahaupu (k)
Kaumeheiwa
Kamakahelei (w)
Kaumuali'i (k)
Kinoike (w)
Kapiolani (w)
Kalanikukuma
Kahakumakalina (k)
Koihalawai (w)
Kanaloakuaana (k)
Keakealani (k)
Keakamahana (w)
Keakealani (w)
Haiakamaio (w)
Kaaueanuiokalani
Kalanimoeikawaikai
Laupuapuamaa (w)
Naekapulani (w)
Kapoinukai (w)
Manukaikoo (w)
Hameawahaula (w)
Kahakukukaena (w)
Kapoleikauila (w)
Kamili (w)
Kueluakawai (w)
Kealohi (k)
Kainaaila (k)
Kauakahilau (k)
Kamuokaumeheiwa (w)
Kaapuwai
Kaeokulani (k)
Kapuaamohu (w)
Kuhio (k)
Kalakaua
Kapoleikauila (w)
Akahiilikapu (w)
Keawenuiaumi (k)
Kaikilanialiiwahine-
opuna (w)
Kealiiokalani (w)
Iwikauikaua (k)
Kanaloakapulehu (k)
(etc., see p. 10 intra)
Kahakumakalina (k)
Kamakapu (k)
Kawelomahamahaia
Kawelomakualua (k)
Kaweloaikanaka (k)
Kahakumaia (w)
Pawahine (w)
Kapohinaokalani (w)
Kaawihiokalani (w)
Naki (w)
Kamahano
Luanuu
Kukona
Manokalanipo
Kaumakamano
Kahakuakane
Kuwalupaukamoku
Kahakumakapaweo
Kalanikukuma
Kahakumakalina (k)
Ilihiwalani (k)
Kauihiahiwa
Kaneiahaka
Kapulauki
Kuluina
Lonoikahaupu (k)
Kaumeheiwa
Kamakahelei
Kaumuali'i
Kinoike
Kapiolani
Kahakumakalina (k)
Koihalawai (w)
Keliiohiohi (k)
Kanaloakapulehu (k)
Kanaloakuakawaiea (k)
Keakalaulani (w)
Kanaloakuaana (k)
Keakealani (k)
Kealiiokalani (w)
Keakamahana (w)
Kalaikiiki (w)
Keakealani (w)
Keaweikekahialii-
okamoku (k)
Kamakapu (k)
Kawelomahamahaia (k)
Kawelomakualua (k)
Kaweloikiakoo (k)
Kooakapoko (k)
Kaawihiokalani (w)
Malaiakalani (w)
Kawelolauhuki (w)
Kaweloaikanaka (k)
Kaweloapeekoa (k)
(7)
I
I
I
I
I
I
I
I
I
I
J
I
I
J
59
60
61
62
63
63
58
59
60
61
62
63
64
64
64
65
65
Kaawihiokalani (w)
(7)
Kawelomakualua (k)
Kaweloapeekoa (k)
Kauakaweloaikanaka (w) Kanehoalani (k)
[son of Kuikai (k)]
Aialei (w)
Kalanipoo (w)
Kukalanihoouluae (k)
Kaiakea (k)
Kaweloapeekoa (k)
Kauakaweloaikanaka
Kukalanihoouluae
Kaiakea (k)
Palea (k)
Kaiakea (k)
Kawelomahamahaia (k)
Malaiakalani (w)
Kawelomaihunalii
Kaneikaheilani (w)
Kalelemauli (w)
Ha'alou (w)
Kekuapo'iula (w)
Namahana (w)
Namahana (w)
Kekuamanoha (k)
Boki (w)
Kahakuhaakoi (w)
Kahakuhaakoi (w)
[daughter of Kukui-
aimakalani, granddaughter of Kuali'i (k)]
Kanemahinui (w)
Kaouiokalani (k)
Kuluehu (k)
Kekuelikenui (k)
Kolikoli (w)
Kaakaukamalelekuawalu
Kaakaupalahalaha (w)
Kaakaueleele (w)
Kaleikuahulu (k)
Kaakaupua/-
makaweliweli (w)
Kuehu (k)
Kapohinaokalani (w) Malaiakalani (w)
Maihunalii (k) Kawelomaihunalii (k)
Kanewahineikiaoha Kaneikaheilani (w)
[daughter of Kalonaikaha'ila'au (k)]
Kaaloapii (k) Kalelemauli (w)
Ha'ae (k) Ha'alou (w)
[son of Mahiololi (k)]
Kekaulike (k)
Kahahana (k)
Keeaumokupapaiahiahi
[son of Keawepoepoe]
Kamehamehanui (k)
[Half-brother]
Kamakahukilani (w)
Liliha (w)
Kekuamanoha (k)
Namahanakalele-
okalani (w)
Kekuapo'iula (w)
Ka'ahumanu (w)
Kaheiheimalie (w)
Kekuapiia (w)
Keeaumokuopio (k)
Kuakini (k)
[= John Adams]
Peleioholani (k)
Kuakini (k)
Kalaimoku (k)
Boki (k)
Kahakuhaakoi (w)
(?)
Kalaimamahu (k) Kahalaia (k)
[half-brother of Kamehameha I]
Kahoanokukinau (k) Keahikuni Kekauonohi (w)
[son of Peleuli (w)
and Kamehameha I]
:.
I
I,
I
I
I
I
I
I
1
I
I
I
I
j
I
23
(c.6.) Comparative genealogy: The Mahi'olole lineage (Kohala, Hawaii):
60
61
62
62
63
64
65
66
63
64
64
65
66
Kanaloauoo (k)
Mahiolole (k)
Kauaua-a-Mahi (k)
Umiulaakaahumanu (w)
Kamakaimoku (w)
Manona (w)
(1)
Kekuaokalani
Ha'ae (k)
Ha'alou (w)
Kamakaeheikuli (w)
Kalaimamahu (k)
Kapuleiolaa (w) Kapaihi (w)
[descendant of Lono-a-piilani (k)]
Kihamoihala (w) Mahikapalena (k)
[greatgranddaughter of Kamalalawalu (k)]
Hoolaaikaiwi (w) Mahiolole (k)
[daughter of Umiokalani and Piimaulani;
granddaughter of Keawenuiaumi]
(?) Kauaua-a-Mahi (k)
Kanekukaailani (w) Umiulaakaahumanu
[daughter of 'I and Akahimeenoa (w)]
Kalanikauleleiaiwi
Kuanuuanu (k)
Kapahiaahukane
Kalaninuiiamamao
Kalanikeeaumoku (k)
Alapainui (k)
Alapa'inui (k)
Ha 'ae (k)
Kamakaimoku (w)
Naili (k)
Heulu (k)
Kalaniopuu (k)
Kalanikupuapaika-
laninui (Keoua)
Manona/-nono (w)
(7)
Keliimaika'i (k)
[half-brother of
Manono (w)
(1)
Kekuaokalani
Kamehameha I]
(k)
Kekela-kekeokalani- Kekuiapoiwa II (w)
akeawe (w)
Kalelemauli (w) Kamakaeheikuli (w)
Haalou (w)
Kekaulike (k) Kekuamanoha (k)
Keouakupuapaika-
laninui (k)
Kaheiheimalie (w)
Namahanaokalele-
okalani (w)
Kekuapoiula (w)
Kalaimamahu (k)
[half-brother of Kamehameha 11
Kekauluohi (w)
[half-sister of
Kina 'u (w)]
Kekauluohi (w) Kana ina (k) Lunalilo (k)
[*Note: Ha'alou, daughter of Ha'ae (k) (half-brother of
Alapa'inui) was a half-sister of Kekuiapoiwa II, mother of
Kamehameha I; Kekela (w), mother of Kekuiapoiwa II was the
sister of Keeaumoku (son of Keaweikekahialiiokamoku and
Kalanikauleleiaiwil
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(c.7) Comparative genealogy: The Kekaulike lineage:
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[63]
[64]
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Kekaulike (k)
Kaeokulani
Haalou (w)
Hoolau (w)
Kahawalu (w)
Kanealae (w)
Kekuiapoiwanui (w)
[half-sister of
Kekaulike]
Kamakahelei (w)
Manuhaaipo (w) (? )
Kekuiapoiwanui
[daughter of Kalanikauleleiaiwi
and Kaulahea]
a half-sister of:
[Kekaulike]
[see above]
Manuhaaipo (w)
Kaeokulani (k)
Kekauhiwamoku (k)
Kauhiaimokuakama (k)
Luahiwa (w)
Kamehamehanui (k)
Kalola (w)
Kahooheiheipahu (w)
Kahekili II (k)
Kaumuali'i (k)
Kailinaoa
[Kekuiapoiwanui was
Kekaulike
Alapa'inui/ Ha'ae
Kalanikeeaukmoku/
Kekelakekeokalani
Keawepoepoe
[Kauaua-a-Mahi]
[Keawe-i-kakahi-ali'i-o-ka-moku]
(w)
Kekelakekeokalani-
akeawe (w)
[Lonoikahaupu]
Ha'ae (k)
[half-brother of
Alapa 'i and Ke-
Kekuiapoiwanui (w)]
Namahana (w) Keeaumokupapaiahiahi
[daughter of Kekaulike
and Haalou]
[Haalou, daughter of
Ha'ae]
[Ra'ae, half-brother
of Kekuiapoiwanui]
[Kekuiapoiwanui, half-
sister of Kekaulike]
Kekuiapoiwa II (w) Kalanikupuapa-
ikalaninui Keoua
Kalola (w) Kalanikupuapaika-
[daughter of Kekaulike laninui Keoua
and Kekuiapoiwanui]
Kekuiapoiwa Liliha Kiwala'o (k)
[half-sister of Kamehameha I]
[half-sister of Kiwala'o]
Kalola (w) Kalaniopu'u (k)
Keopuolani (w) Kamehameha I
Kekuiapoiwa II (w)
[niece of Alapa'inui]
Ka'ahumanu (w)
Kaheiheimalie (w)
Kekuapiia (w)
Keeaumokuopio (k)
Kuakini (k) [=John Adams]
Kamehameha (k)
Kekuiapoiwa Liliha (w)
(k)
Keopuolani (w)
[niece of Kamehameha I]
Kiwala '0 (k)
Liholiho (k)
Kauikeaouli (k)
Nahienaena (w)
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(A.l)Text reading assignment No.1 [Beckwith, Martha W., Hawaiian
Mythology].
(1) Read Chapter 20 "Papa and Wakea," [293-306]
Chapter 21 "Genealogies" [307-313]
Chapter 19 "Haumea" [276-292]
(2) The following questions are guideposts to reading and comprehend-
ing the text. You may/other questions of your own to submit in class.
have
1. What advantage are these junctures in the Ulu/Nanaulu genealogies:
(a) Ki'i/Hinakoula
(b) Hanala'a-nui/Hanala'a-iki
(c) Palena/Hikawainui
(d) 'Aikanaka/Hinahanaiakamalama
(e) Puna/Hema
2. How does tradition account for the tabu nights of the moon and
Wakea's motive for instituting them?
3. Of what significance is the association between Haloa and the
lauloa taro species?
4. How does Hawaiian tradition regard Hakau, oldest son of Liloa,
in associating him with Waia?
5. Construct a genealogy of the kauwa slave class and explain the
relationship between the kauwa and Hawaiian social classes:
(a) ali'i (b) maka'ainana.
6. Paku'i, author of the Wakea/Papa cosmogonic creation chant is
associated with what heiau on Moloka'i?
7. What contrast does the Kahakukuikamoana version afford with
Ka Mele a Paku'i?
8. Do the older island names in Ka Mele a Paku'i suggest a period
of- occupation and settlement anterior to Wakea/Papa?
9. On what island is the Kumuhonua genealogy recited?
the Opu'ukahonua?
the Kanehulihonua?
10. With what kind of geophysical event is Ka-hinali'i associated?
11. What is ka mole 0 ka honua?
12. Can you tell the story of how Kapu-he'e-ua-nui made the islands?
13. Where is the Kumu-uli genealogy sacred?
14. Why is the Kumuhonua genealogy significant with regard to Maliu
and Ukina-opiopio?
15. How does Haumea become a number of chiefesses, and how does
she stop these identities?
16. Which of Haumea's many children is born as a human being?
17. What is the relationship between Haumea and Mapunaiaala?
18. What are Makalei and Kamehaikana?
19. How is Haumea a patron deity of childbirth?
20. What hero is responsible for the end of Haumea's human life?
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(2) The Kumulipo genealogy
(A) Background
"The Kumulipo is a genealogical creation chant composed in
Hawaii for the chief, Ka-'I-i-mamao, around the eighteenth century.
It attracted scientific attention in nineteenth-century Europe due
to its rudimentary concept of evolution. Evolution as a theory of
the biological origin of man had become the object of intense skep-
ticism after the appearance of Charles Darwin's authority-shattering
study, the Origin of Species By Means of Natural Selection in 1859.
The possession of a similar concept of evolution by a neolithic
people such as the Hawaiians with neither a system of writing nor
an inductive method of scientific inquiry was a matter uniquely per-
tinent to the ensuing rivalry between science and theology over the
soundness of church doctrine established on the Biblical account of
creation in Genesis. The Kumulipo did not take Europe by storm, as
did the controversy that men may be descended from or closely rela-
ted to apes, but those who were observers of the struggle encounter-
ed by Darwinian theory with church resistance were intrigued by Poly-
nesian concepts that were the exception to the prevailing mystical
notion of Divine Cause as the source of all life upon earth. The
Kumulipo suggested not only that life evolved of itself upon the
earth but also that the visible universe had been set into motion by
the heating surfaces of celestial bodies. The rotation of the
heavens could be measured and thereby the orderly structure of the
universe understood.
" . When life appears in the Kumulipo, it is the product of
active, natural forces. Supernatural forces are not excluded from
that process, but a reading of the poem will confirm that the mysti-
cal appearance of deities who are mythologically personified forces
of nature, follows the formation of earth and life forms already acc-
omplished by spontaneous generation. The only assumption of a caus-
ative agent is the preexistent presence of dual energies, one abs-
tracted as male and the other, female. To understand the role of
that assumption in Hawaiian life and thought is to fully examine
the symbolic core and antithetical style of the dualistic themes of
the Kumulipo.
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" ... So important was genealogical tradition to the Hawaiians
that Malo devoted the first four chapters of Moolelo Hawaii [Haw-
aiian Antiquities, 1839; translated by NathanieJ. B. Emerson, 1903]
to the ancestral origins of the Polynesian people. In his survey
of Polynesian genealogies of origins, Malo outlined three Hawaiian
theories of the beginnings of life and the universe:
1) Direct creation by a deity or a group of deities
2) Procreative generation by a primeval pair, Wakea and Papa,
prototypes of the Sky Father and Earth Mother pair, or by
other identified male and female pairs.
3) Spontaneous generation and evolution.
" ... Malo ascribed the disagreement among several traditions to
the lack of writing and remarked that, of these different genealogies,
the Kumu1ipo ranked among those esteemed by Hawaiians of all classes:
"The genealogies have many separate lines, each one different
from the other, but running into each other. Some of the genealog-
ies begin with Kumu-lipo as the initial point; others with Ka-po-
hihi. This is not like the genealogy from Adam, which is one unbro-
ken line without any stems.
"There are, however, three genealogies that are greatly thought
of as indicating the Hawaiian people as well as their kings. These
are Kumu-lipo, Pali-ku, and Lolo. And it would seem as if the Tahi-
tians and Nuuhivans had perhaps the same origin, for their genealog-
ies agree with these."
" ... The historical details regarding the occasion for the compo-
sition of the Kalakaua text of the Kumulipo and its subsequent per-
formance upon other occasions are found in Queen Liliuokalani's intro-
duction to her own translation, An Account of the Creation of the
World According to Hawaiian Tradition, published in 1897:
"This is the very chant which was sung by Puou, the High Priest
of our ancient worship to Captain Cook, whom they had surnamed Lono,
one of the four chief gods, dwelling high in the heavens, but at
times appearing on the earth. This was the cause of the deifica-
tion of Captain Cook under that name, and of the offerings to him
made at the temple or Heiau at Hikiau, Kealakekua, where this song
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was rendered."
"The chanters of this great poem were Hewahewa and Ahukai,
and by them it was originally dedicated to Alapai, our ancestress,
a woman-chief of the highest rank, then at Koko, Oahu. Keeaumoku
was lying on his deathbed. The Lonoikamakahiki of whom this chant
sings so eloquently in our native tongue, is none other than Ka-
laninuiimamao (Ka-I-i-mamao). His name was also Lonoikamakahiki.
He was thus called by his mother, Lonomaikanaka, from the very mo-
ment of his birth. It was his grandmother Keakealani who changed
his name at the time he was dedicated to the gods and the sacred
tabus of the Wela, Hoano, and the Moe; or translated, Fire, Honor,
and Adoration were conferred upon him at the time when his navel
string was cut at the Heiau at Nueku, Kahaluu, Kona, Hawaii .. By
this it was also intended to show that he, that is Ka-I-i-mamao,
was above all other I's, for there were many families, descendants
of I, a high and powerful chief, and the last term, 'mamao', means
'far off' above all the rest of the Is."
"In the late nineteenth century the Kumulipo was translated
into German by Adolf Bastian in his publication of 1881, Die
Heilige Sage der Polynesier, from which Joseph Rock made an English
translation at the request of Dr. E.S.C. Handy. The latest full
English translation published by Martha Beckwith in 1951 as The
Kumulipo was based on a comparison of several texts by Kamokuiki,
Poepoe, Kukahi, and the Kalakaua text by which the author concluded
none were essentially different except in extremely minor instances
of text. The Lili'uokalani translation was the only one in which
an attempt was made by the translator to render meanings of names
on the genealogical lists." [Johnson, Rubellite K., Kumulipo,
Hawaiian Hymn of Creation, 1981:i-ii1]
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KAWAAKAHI
o ke au i kahuli wela ka honua
o ke au i kahuli lole ka lani
o ke au i kuka'iaka ka la
E hO'ornalamalama i ka malama
o ke au 0 Makali'i ka po
o ka walewale ho'okumu honua ia
o ke kumu 0 ka lipo, i lipo ai
o ke kumu 0 ka po, i po ai
o ka lipolipo, 0 ka lipolipo
o ka lipo 0 ka la, 0 ka lipo 0 ka po
Po wale ho'i
Hanaukapo
Hanau Kumulipo i ka po, he kane
Hanau Po'ele i ka po, he wahin,e
When space turned around, the earth heated
When space turned over, the sky reversed
When the sun appeared standing in shadows
To cause light to make bright the moon,
When the Pleiades are small eyes in the night,
From the source in the slime was the earth formed
From the source in the dark was darkness formed
From the source in the night was night formed
From the depths of the darkness, darkness so deep
Darkness of day, darkness of night
Of night alone
Did night give birth
Born was Kumulipo in the night, a male
Born was Po'ele in the night, a female
[Excerpted from:
Johnson, Rube11ite Kawena, Kumu1ipo, The Hawaiian
Hymn of Creation, 1981:3 Copyright, 1981, Johnson,
Rubellite K.]
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30
THE FIRST AGE
PROLOGUE TO TIME
When the cosmic night (Po) of creation forms in
the Kumulipo. the universe begins in motion. This
motion is a movement (kahuli) of the sky (lanD
against the earth (honua). The r{'lati\'e mo\'ement
or rotation of the ,ky against the earth begins at a
turning point in spilce (au). It begin,; also in time
(au) conceived as a flo\\' or current (au) ilround the
eilrth. Thus. in one term, all, the concept of time
flowing through spilce a,; a current combines all
three concepts: time. space. and the flow (au) of
both. The direction of this flo\\" is a revolving or
turning over, under and around (kiihuli) the earth in
a cosmic swirl of space. The direction is discerni-
ble by observing the rotation of stellar and lunar
lights piercing the vast darkness (lipo) of the night
(pa)as they move in relation to the sun and to the
earth from horizon to horizon. The stellar lights in
the night sky are thus seen as proceeding from east
to west in regular rotation.
Two relative motions in space and time are de-
fined in the opening prologue. One is the dailv
rotation discerned by the opposition of sunlight (Ii)
to moonlight (malama) or that of the day (ao) to the
night (po). The other is the mO\'ement of time
through the year commencing in the season of
Makali'i (ke au 0 Makali'i) when the Pleiades
(Makalii. Little-Eyes) first rose in the evening
between the autumn equinox (September 21) and
the winter solstice (December 21). The Pleiades,
which lie in the ecliptic. were thus the fiducial
point for the calculation of the year (makahiki).
THE MAKAHIKI
The term makahiki in Hawaiian was applied
both to the year of twelve months and to the four-
month season of sports and tax-gathering, maka-
hiki, in honor of the god of agriculture, Lono-i-ka-
makahiki. Lono was symbolized in the voice of
winter thunderstorms which boomed in the
months from October-t>io\'ember (Ikuwii) through
December-January (Makali'i) when the winter
(ho'oilo) rains are in season. Since the calendars
\'111')' from island to island in Hawai'i, causing seri-
ous regional conflicts in different commentaries on
the makailiki, it is wise to consider the makahiki
year with reference to basic astronomical facts
\\'hich the Kumulipo doe;; not examine analytically.
It elicits in words of poetry the factor of astronomi-
cal time as the theme at the core of its organiza-
tional and thematic structure. Implicit in the two
relati\'e motions of the prologue, one diurnal and
the other annual, is the analogy of the ordinary
night (pO), or the equivalent of one lunar phase of
the month (malama), to a cosmic era of creation as
a great epochal night (PO). As one lunar night (po)
is one-half of a full day (ao), it follows that one great
epochal night (Po) is one-half of a year (makahiki)
or a period of six months to be followed by the
complement of the other half of the year, the ep-
ochal day (Ao), or another six months. Taken to-
gether, the epochal Po and Ao combined should
equal a full year (makahiki) or the annual rotation
from one rising of the Pleiades (Makali'i) to the
next rising of the same constellation.
CALCULATION OF THE HAWAIIAN
CALENDAR
Around this topic, the Hawaiian calculation of
time, there has been much misconception. The ba-
sis for di\'iding the year into twelve months by
lunar reckoning was discussed by Clarice B. Tay-
lor:
"The moon, mahina, was the Hawaiians' most
important time-keeper because the moon not only
divided the year into months, but divided the
month into days. The time in which the moon trav-
eled the skies from its rising in the west until the
night of darkness set the number of days in the
month. The rising of the moon in the evening lIntil
the settillg oj the moon in the morning established the
night. The Hawaiian did not divide the twenty-four
hour night into hours and minutes. ",
A different description of this clock has been
offered by Fornander.
2
"The Hawaiian day commenced at 12:00 mid-
night and ran till next midnight. There being only
12 months in the Hawaiian year of 30 days each, or
in all 360 days, 5 days were added at the end of the
month Welehu so that the civil or SOLAR year
began on the sixth day of the month Makali'i. The
feast of Lono was celebrated during the five inter-
calary days. For eight months of the year there
were four kapu nights and days (Ku, Hua, Kaloa,
and Kane) in each month. The four kapu times of
the month were also called NA LA KAPL!
"
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1\:\[ 'ILA. The Ili"nii<ln c1i\'ision of till' night was:
1. Kihi 6:00 p.m.
2. Pili 9:00 p.m.'
:l. K<lu 12:00 midnight
4. Pili puka 3:00 a.m.
5. Kihi puka 6:00 a.m.
\lissing from Fornander's list is 'noon', kall ka
It, i k(/ lulo, 'The sun stantls O\'er the brain,' or
rl1wkl'a (ii, 'belonging to', or 'in the manner of',
Wakm, 'Space, sky-father').
I'lL! \):O() p.m.
KIHI
6:00p.m.
: ~ : 00 p.m.
KAl! 12:00p.m.
" /
" /
, /
/ "
/ "
/ ,
i'11.I Pl'KA 3:00 a.m.
6:00 a.lll.
9:00a.m.
1\,\ l KA l.A I KA LO 1.0
12:00 a.m.
A close parallel to the Hawaiian night clock is
found in Cambodia: "The Cambodians divide the
day into two parts of twelve hours each: the part
from 6 a. m. to 6 p. m. is day, and that from 6 p. m. to
6 a. m. is night ... the night is sometimes divided
into four watches of three hours each: the first
from sunse t to 9 p. m., the second from 9 p. m. to
midnight. the third from midnight to 3 a.m .. and
the fourth from 3 a.m. till daytime, i.e., 6 a.m."3
From the midpoint of the night to the midpoint of
the day, Kau ka Iii i ka lola (the-sun-hangs-over-
the-brain), the equi\'alent time between two Kihi
elapses. Since the Hawaiian day began at midnight,
the "quartering" of the clock at night should have
continued through the daylight. Late afternoon
was called 'allina/ii, 'the declining sun'; evening
ahiahi Malay rabi 'evening'). Kihi 'corner'sug-
gests an angular shape to the clock. Pili means
'close to', therefore pili aumoe 'close to midnight'
(aumoe): pili puka 'close to sunrise' (puka).
..... Logic compels one to regard the manner in
which these term,. are used, because they suggest
that the moon was not a reference for the night
divisions of the clock (per Taylor). Midnight was
referablf'IO the :\lilky Way or any comparable set
(If stars crossing the meridian at midnight, alluded
to as l{(l huli ka i'(/. 'tlll' fish has turned'. It was the
regularity of the suns setting and rising that ,I<>t("r-
mined the points of Kihi in the evening and in the
morning. Theo 11100n rises and sets at different
times of the night and is not \'isible at all at J/uku
(cut-ofO, the conduding phase. It is the Slln, I/ollhe
moon, which regulates the clock. Wana'ao 'dawn' is
named for sunlight (ao), for the streaks which like
the spines of l!'1/I1a (sea urchin) radiate through the
douds at daybreak.
\Vhile the moon phases were used to determine
the length of the lunar year, they were apparently
not the sole means of calculation, The Hawaiian
month was a fixed duration of 30 days, irrespective
of the number of lunar phases by which a month
would vary in length. The week was also fixed at
10 days, the ten-day week being called an (lI1a-
IIlI/u, or a measure (ana) of 10 (hulu). There were
three ten-day weeks to a month and 36 ten-day
weeks to the fixed year of 360 days plus five inter-
calary days at the end of Welehu (December),
making 365 days to the Hawaiian year. A lunar year
of twelve months is 354 days, allowing 29.5 days
per month and requiring an ele\'en-day intercala-
tion. According to Nathaniel B. Emerson:
"The Hawaiians evidently hit upon the synodic
month and made it their standard. Their close ap
proximation to it cannot fail to inspire respect for
the powers of observation and the scientific faculty
of the ancient Hawaiians. It was an easy matter to
eke out the reckoning by omitting the last day in
every other month, the synodic month being 29Y2
days."
4
Let it be supposed, however. that Fornander's
account of the 365-day year ignores the likelihood
of European influence after contact, is there evi-
dence for calculation of the 365-day year before
that time? The evidence from the fundamental cat-
egory of the ten-day week is already proof against
late introduction. The obsolete word for 'ten',
hulu, as in the word for 'week', anahu/u, had been
replaced in general usage by 'umi 'ten' (kumi, '10
fathoms'), but the Hawaiians continued to use the
obsolete term hulu 'ten' in the word for week.
Thirty-six ten-day weeks account for 360 days. so
was the five-day intercalation introduced?
"The Polynesian year, as staled by Ellis.
Fornandcr, Moerenhout, and others, was regl/latcd
by IIle rising (!flhe Pleiades, as the mlllllll I!fMakali'i
bcgan U'hm thai cOllstelll/lirJII rose at SllIIs"t, i. ... ,
abollt November 20. The approximate lmlrth ofthl'
solar ycar It'as also well known 10 the I !tJ/('lIIillns. '"
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The significant use of the Pleiades as the fidu
cial point for the Y('ar has been obs('lyed in calen-
dar,; of ad",mced agricultural societies:
"It is the surmise that the striking naked-eye
cluster, the Pleiades, must have been one of the
earliest noted star groups, and it became the first
sta r J.(I'OIIPJiJr providillg the fairly close ddermillation
(!(ff/( Imglh I!flheYfllrapproximatdy liS 365 days, ..
the rising of this cluster in the evening was a mark
of the coming winter to primitive man, and the
husbandman judged the time of reaping by its ris-
ing. and of ploughing by its setting in very ancient
times: Sirius, Arcturus, the Hyades and Orion
wcre similarly equally useful to him ... ".
The practice has been documented among the
Santal of India: "During the night the time is indi-
cated not only by the position of the moon but also
by the stars and particularly by rcference to the
Pleiades. '" A similar practice occurs in Borneo:
" ... the length of the day varies very little in
the tropks, and the native has no means of
observing that variation. He is therefore
obliged to have recourse to the stars or the
sun to tell the time of the year ... The Day-
aks and many of the less important tribes look
to the stars to guide them. Everyday, as they
know, these bodies rise a little earlier and
some wise man is appointed to go out before
dawn to watch f01' the Pleiades . .. or Apai
Alldou (the father of the day) ... Dayaks use
the Malay expression ... Only when the
Pleiades are at the zenith do they think it advis-
able to bum and sow . .. ".
Studies of the Great Pyramid of Cheops at Giza,
Egypt, suggest that the structure may have been
coordinated with astronomical time in such a way
as to allow prominent stars of ritual or calendrical
importance, such as the Pleiades and the pole star,
to be aligned with the foundation.
Astronomer Royal of Scotland C. Piazzi Smyth
was able to estimate, for example, that the then
pole star, alpha Draconis, was in alignment with
the Descending Passage of the Great Pyramid at
the meridian below the pole in 2170 B.C. when
another \'ery important group of stan; would have
been crossing the meridian above the pole: the
Pleiades. In other words, when alpha Draconis was
visible down the Descending Passage, the
Pleiades would have heen crossing the meridian in
the vertical plane of the Grand Gallery at midnight
in the season of the autumn equinox, 'I
Caklliatiml of tilt' fimmiiall Calel1dar 2"
The heliacal orientation of the Pleiades to th"
first Rabylonian decan and lunar station in the
ecliptic, beginning the year at the vernal equino,
about March 20-21st, means that the Pleiades
would have occupied the fin;t position in the calen
dar between 2000 and 1800 B. c.. About lROO B. C.
the "ernal equinoctial position was vacated by the
Pleiades and assumed by lambda Arietes, where-
upon that point, although now actually in Pisces
and soon to be in Aquarius, has since been referred
to as the First Point in Aries. At the same time the
Pleiades were moved to the second month after
the vernal equinox, corresponding to April, or the
fourth decan position (April 20th) in the Babylo-
nian calendar.
The aberrant YIoloka'i ;>ractice, therefore. of
beginning the year with the Pleiades (Makali'il
about mid-April in our calendar may imply that.the
Moloka'i calendar at one time was oriented to he-
liacal risings of stars in the ecliptic. It would also
mean that on Moloka'i the beginning of the year
may have been oriented to the vernal, rather than
the autumnal, equinox.
The nearest relative in Oceania to the Hawaiian
system of reckoning by ten-day periods is the Mi-
cronesian system observed in the Gilbert Islands.
The apparent movement of the sun to the north-
ward and southward of the equator was carefully
noted on Butaritari. The sun was said to pass
through 36 "stations" each year. These "stations"
were computed in lO-day intervals but were appar-
ently not named for star positions:
"The northern solstice was determined by the
appearance ofthe Pleiades, at about 5 a.m. approx-
imately 22 degrees above the eastern hori-
zon. This takes place, in point of fact, in the
neighbourhood of the 25th of June, the true date of
the solstice being 22ndJune ... While the sun was
at his northern solstice, he was said to' have
mounted upon his Buatarawa ofthe north ... From
Buatarawa of the north, the sun's journey down the
eastern horizon was plotted out into stages of 10
days each. On every tenth morning he was said to
arrive at a new station, w!lich was known by name
to the navigator ... From Kaitara (Autunmal Equi-
nox) the days were counted off in nine peri"ds of
ten. On the tenth day of the last period, the sun was
said to have reached his southern toki, or limit ...
In theory, at this point and thereafter until his ar-
rival once more in the north, the stellar OOSl'rl'a-
tion checking his position was now made at sunset
-,
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33
inslt'<ld of sunrise. Blil ill practice. the winter sol-
:-;t iCt\ was cillculated. not by ill1 {'vening consulta-
ti'JIl of the Pleiades, but simply by the count of
ninety days irom the time of the autumnal equinox
.. ,From the southern point again the sun was said
to proceed, by nine stages of ten day, each, up the
Western horizon until he again reached the
Kait<lra, or uluinoctial, . , the western Kaitara, or
\"1'11<11 was also checked by a supplemen-
tary obsen'ation of the star Antares just before
dawn, , , that is to say, when Antnres is about 9-
12 degrees past the meridian at 5 a,m, ... and so
il'om the Bike ni Kaitara northward liP the western
horizon the sun's stations were counted as before,
the last period of ten days being shortened or
as the case might demand, when an
observation of the Pleiades (in the morning once
more), indicated that the luminar\' had returned to
hi, nriginal starting-point, the Buatarawa-meang
, , , The following is a sketch of the diagram made
by Biria of sticks and pebbles laid on the ,floor, to
illustrate the principles set forth above. The sticks
represent the horizon, the pebbles the ten-day
stages ... The circles after the numbers 1-36
represent the pebbles, "'0
(Nonh)
H /(alaral('(HI1('Q n.f!
1
0
3() Nangi ni bwebwe
4 Bike II Ie aitao
5 Bih'l' II urltaki
6
c
Bike ni bOra
7. Bikt'II/f1ll1ta 30
Q
8 Bike IIj kabanei ::
oj; Bikl' m kanakaio ZSOI go Milkaiao z?:
C
.-. Bike 11; kaitara 28" 100 Abate;
11. Abaoh'nke
Te mallimlleYc 27 ,...-
<
Tc aimarcmarc 261;> 12() Animu'emwe
Bike 11 facia 25" 13 Te liike
14 Bike ni baraitoa
Aba u{'I/('llki 23:)
1'1.' kibokibo 21
0
19
0
lJikj' 17; Kanent'i'ang
(SoLlth)
The principle of coordinating the ecliptic into
kn(]ay interl'als between the solstices and
equinoxes is a remarkable parallel bl'tweu1
Oceanic (Hawaiian, Gilbertese) and Indo
Mediterranean (Babyioni<ln, Egyptian) calendrical
computation, as the tables on the following
will attest:
These tables show that the calend<lrs of the Mid-
dle East and the Indo-Pacific regions had regis-
tered the shift from the Pleiades to Aries at vernal
equinox circa 1800 B. Coo The position of the
Pleiades (Alcyone, n-Tauril, which occupied the
first Babylonian decan at the beginning of the year
on March 20th about the \'ernal equinox, was
moved to the second month of the year (April
20th), coinciding with the fourth decan of the year
and lunar station Temmenu (Alcyone),
The Hawaiian calendar of Moloka'i, in which the
month of Makali'i corresponds to April reflects
previous knowledge of the movement of the
Pleiades away from the vernal equinox by approxi-
mately 30 days, indicating a comprehension of as-
tronomical time at a level of competence compara-
ble to that of the astronomers of ci\'i1izations I)f
four thousand years ago while lacking the ad\'anced
teclmology and mathematics of those culturt:s.
Commentators may continue to accord the Hawai-
ian calendar the dubious honor of being lunar, but
the Hawaiian calendar was in reality a composite
calendar with three bases of coordinated calcula-
tion: the /UtlaY (13 months x 28 days + 1 interca-
lary day = 365 days); the solar (36 ten-dar
weeks + 5 intercalary days = 365 days; the
equinoxes and solstices), and the sidereal, com put -
ingfrom one vernal or autumnal equinox to another
by stars or constellations, Reckoning time by the
sidereal calendar would explain why the names of
Hawaiian months are primarily for stars in the
ecliptic, and accurate implementation of it for the
purpose of navigation must forever rank as one of
the Polynesians' finest intellectual achievements.
STRUCTURE OF THE W A CANTOS
It is important to consider the chant's sixteen
subdivisions, or cantos called lVii, The theme of
time in the chant is structured upon the arrange-
ment of these cantos as divisions of time, g'a,
meaning 'age', 'era', 'epoch', or 'period' for which
the numerical components once ascribed are no
longer known.
The secondary meanings of wii as 'shout' or
'sound' are also invoked, not merely because the
wii were "sounded" in chanting but also because
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34
CalClIla/ioll of liz,. Halt'lliia" Ca/r"dar 25
Babylonian Derans (1800 B. C.)
36 Decans 28 Decans/Lunar Stations
Nisan (20th :\Iarch)
Vernal Equinox
Aries
(30th March)
(10 April)
Iyyar (20th April)
Taurus
(30th April)
Lunar Stations
Sumero-Akkadian
Babylonian
Egyptian
Arabian
Hindu
Micronesianl
Polynesian
Chinese
1
1. Dili-gana (lkl!, Water Channell
Alpha Arietes)
1. Alpha Lyrae
1. Cape lIal Auriga
2. Dilibat (Nabat, 'She Who
Proclaims')
3. Apin (Ansara), The Channel;
Beta, Delta, Kappa Aquarii in
lunar station Apin melta, Beta,
Kappa Arietes)
1. Mula (4th Decan)
2. Sugi (Alpha Carinae I Argo;
or Alpha + Beta Librae, The
Chariot Yoke; 5th Decan)
2 3
1. Lambda Arietes, First in
Aries, 1800 B. C, now in
Pisces
2. Mahru-sha-rishul Aries
3. Arku-sha-rishu-kul Alpha
Arietes/Hamal 'Back of the
Head of Ku'
4. Temmenul Akyone/Pleiades
in Taurus 'The Foundation
Stone'; Zappu/Pleiades 'tuft
of hair'
5. Pidnu-sha-shane, Iku;
Aldebaran/Hyades in Taurus;
Pidnu-sha-shane, name of the
zodiac; Gud-an-na/Hyades.
4
Aquarius Alpha Pegasi/ Beta Arietes Pleiades + Aldebaranl
Markab Hyades
Lambda Arietes Aries Alpha Arietes Alcyone/Pleiades
(Nisanl20th (30th March) (10th April) (lyyar 130th April)
March)
Beta + Lambda Alpha Celil Pleiades Theta Taurii/Hyades
Gamma Arietes Menkar
Beta + Gamma Epsilon + Delta
Arietes + Pi Arietes Pleiades Aldebaran/Hyades
Beta + Gamma
Arietes Aries Pleiades Hyades
Alpha Arieles Pleiades Aldebaran (Un, UI, Aldebaran + Orion's
(Ku/Lamotrek. (April, Moloka'i Wuun/Lamotrek. Belt; Jenywen
Micronesia) Hawaii/Makali'i; The Penis, (Micronesia) Rigel
June, Mweriker, Micronesia) I in Orion; Un-Mlual
Micronesia) lin in Taurus (Mortlocks), Aldeb-
Taurus aran + Orion; July-
August
Alpha + Beta Aries; 17th Pleiades; Hyades; 19th lunar
Arieles; 16th lunar station 18th lunar station
lunar station station
Data from Johnson, 1974:28; Gleadow, 1969: 163; Allen, 1963:391. II
/
)
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35
the chant dedicated to Lono-j-ka-makahiki
(Ka'j-i-m<lmao), nam" suggests the sound
of a rushing spear (iono), analogous to the booming
or shouting of thunder in the month of Ikuwii.. While
Kane was the god in the flash oi lightning, Lana
was in the voice oi the thunderstorm, The verb
ho'olmlU means to 'cause sound, to listen, to hear,
t" p.,y attention': 'aha'ilollo means 'to speak (ha'i)
sounds,' therefore, 'to carry' or 'to bear along'
('aha'i) the tidings (lono), 'to make a report', 'to
announce' or 'to carryon the news', ,-\s the Kumu-
lipo was the lIame song (mele inoa) for Ka-'j-i-
mamao (The- supreme-ch ief-speaking-in-the-
distance) whose other name Lono-i-ka-makahiki
made him the namesake of the god of the agricul-
tural year, the symbolic significance of the chant
term wli is compounded,
The chant thus ascribes to the chief at the mo-
ment of his birth the recapitulation in his embry-
onic beginnings of the whole of th" universe from
its cosmic conception, In the concep:ion and birth
of the chiei is the analogy of the conception and
birth of the universe, As man is born into the un i-
\'erse, so is the universe reborn in him; he is the
inte lligent survivor of cosmic creation in the high-
est form oi organic life on earth, All that the uni-
\'erst' has formed has preceded him so that he is
the culmination of all forms, The universe was
born of male and female, of night and day, and so is
man born male and female. The day and the night
are the cosmic parents, the stable elements of cre-
ation.
The wa cantos each cover a certain span of total
creation time in the Kumulipo which is divided into
two large, primary units of composition:
1) The period of astronomical, terrestrial, and
organic genesis in the period of PO,
2) The period of human origins in the period of
Ao,
As time, manawa, is the central theme, the divi-
sions of Po and Ao equal one .;omplete turn of the
clock. The ctidsion of the wa into stylistic
units of three (prologue, refrain of generation, and
epilogue) seem to parallel the phases of the moon:
waxing, rou,wing, and waning.
THE PUANA REFRAIN OF
GENERATION
The prologue :s "n introduc!,', y verse stating
the subject of the :ilant lVii, It is fndo\\'ed by a
series of altern, ,:, ,;"frains (pU;:::I), one set enu-
merating the births of \',lrious biota in sequence:
the other repeating verbatim a stable refrain flf
three lines, \'arying one line from the repetitivl'
formulae:
Wii 'Akiihi (First Age):
Kane iii wai 'ololi, '0 ka wahine iii wai
'olola
(Births)
He po uhe'e i ka wawa
He /Juku, he wai ka 'ai a ka lii'au
'0 ke akua ke komo, 'a'oe komo kanaka
Wii Alua (Second Age):
Kane iii wai 'ololi, '0 ka wahine iii wai
'olola
(Births)
He po uhe'e i ka wawa
He nuku, he kai ka 'ai aka i'a
'0 ke akua ke komo, 'a'oe komo kanaka
Male for the narrow waters,
Female for the broad waters
It is a night gliding through the pas-
sage
Of an opening; a stream of water is
the food of plants
It is the god who enters; not as a
human does he enter
Male for the narrow waters,
Female for the broad waters
It is a night gliding through the pas-
sage
Of an opening; a stream of sea water
is the food of fish
It is the god who enters; not as a
human does he enter
The formulaic, repetitive pattern of the pZlana
(refrain of generation) is consistent only for the
first four wli cantos of the PO, The succeeding wii
cantos depart from the alternatingpuana:
Kane iii wai '010 Ii, '0 ka wahine iii wai
'olola
(Births)
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
'0 ke Alma ke komo, 'a'oe komo kanaka
Hanau ka (species) noho i kai
Kia'i 'ia e ka (species) noho i uka
l
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(B) Major Themes of the Kumulipo Creation Chant
(l) Cosmogonic spontaneous generation [Ka Wa Akahil
(a) The relation of earth to sky (rotation)
(b) Cosmic time (revolution)
(1) lunar time (moon)
(2) sidereal time (Pleiades)
(c) Calendrical time (measurable time)
(1) makahiki (annual time)
(2) Organic genesis of earth life forms [Ka Wa Akahil
(a) The theme of dualism: male/female dualism
(1) night divides the atmosphere into energies,
abstracted as male and female, various
perceptive values of darkness, as darkness
moves from darkness to light
(2) water divides into energies, abstracted
as male (kinetic) and female (potential),
around the reef (walewale, slime (coralline)
and riverine)
(3) speciation of organic life evolving from
coralline (oceanic) slime develops into
fauna (marine invertebrate life forms),
moves into estuaries (riverine), and onto
the earth from ocean rock to soil (kai to
uka, or seaward/shore littoral to upland)
(4) plant life and sea forms relate their growing/
flowering and spawning times between the uka
and the kai in a reciprocal ecology by which
time is also reckoned, i.e., through phases
of faunal birth, growth, and death, i.e.,
plant and animal life cycles
(b) The theme of birth and evolution:
(1) cosmic: motion in space produces heat/time
(2) terrestrial: earth slime + water/fauna
(3) organic: fauna evolves/plants
(a) develops the "birth" of species or
sets of r e l a ~ e d groups of animals/plants
(4) the universe manifests in physical form and
growth the akua (kinolau)
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(3) Categorical taxonomy of earth life-forms:
(a) wi Akahi
(b) Elua
(c) Ekolu
(d)
(1) Marine Invertebrates
(2) Marine Vertebrates
(3) Egg-bearing/flying
Metamorphic Insects
Birds
(4) Egg-bearing/carapace/crawling
Turtle/reptiles/lizards
Crabs/lobsters
(e) Elima (5) Mammals [amniotic egg/live birth]
(pig)/ taro-cultivation
(f) Eono (6) (rat) eating ohi'a 'ai
PQ _____ igl ____ ______ l __ iZ2 __________ __
AQ _____ ihl ____ ______ ! __ i1 __________ ___ ----------
ORDER OF THE SPECIES: THE IXYERTEBRATES
The literal progression of species and the fig-
uratin, de\'elopment of the royal child dominate
the iirst two chants of the in whi,:h the
"arly genesis oi life is the (on,ern. Th"
order oi species in the Kumulipo is from im'erte-
brates in chaJit One to vertebrates in Chant Two.
The order of progression is a sequence of forms
growing more complex in the scale of e\'olution
from wcll'llterates (coral polyp. coral), tOllllllclid,.
/lematoMs (worms, segmented and
echinoderms (asteroids. holothurians. fchinoids).
'uku-ko'ako'a
ko'ako'.
ko'e-'enuhe
ko'e
pe'a
'ope'ape'a
'ape'ape'a
weli
weliweli
Phylum Coelenterata
Phylum Annrlida

Phylum Echinodl'Yllla/1I
Class Asteroidea
Cla!'s Holothumidl'''
and lIIollusks (sea snails, mussels, i.e .. pelycypods;
shells. /illstmpndsJ. Somearthyopods are dassiiied
with mollusks. indicating contrasting excepti(J;)s.
fn,:)) all appearances, however. the Hawaiian in-
vertebrate phyla and their appearance in the R;-
rending scal" of evolutionary complexity corre
spond rather well to accepted taxonomic norms for
invenebrate l;'l'Oupings .. -\ list of phyla in their ()r-
der of appearance may outline the Hawaiian C(IO'
cept of progressi\'e development of biologi,:"l
forms from simple to complex.
coral polyp
coral colony
caterpillar worm
worm.of any kind
stariish
small starfish
(unidentified cephalopod)
sea cucumber
small ,;eil cucumber
(c('ntipede. hairy worm: general
Polynesian)
f(on!inul'lf mIl/ext {l'-l.lfI"J
I
38
1
40 J 11 l'Cf /ciJrn It'S
ina
Class E chilloidt'(I Echill(llllctm spp.
'I
young of the sea urchin
class of sea urchin
hiilula Class Echilloidea 'sea urchin with longer spikes than
"1
wana' (unidentified spp.)
hiiwa'e ClassEchinoidca Tripneustes gratil/a
1
short-spiked sea urchin
wana-ku Class Echinoidea 'Iong-spinedltborn,.-spined sea urchin'
hii'uke'uke Class Echinoidea Podophora atrata
1
'uhalula Class E chilloidea
'a sea urchin' (unidentified spp,)
pj'oe PhylulIl Arthropoda barnacle
Class Crustacea
1
Order Cirrip.'dia
pipi Phylum Jlol/u$ca 'pearl oyster'
Class Pelycypoda (bivalves) Pinciada radiata
J
papaua Class Pelycypoda 'hinged mussel'
/ sOgllomon spp.
1
'olepe-(papaua) Class Pclycypoda Amr ilmcai('}lsis
'clam'
nahawele Class P .. {rcypod'i mussel
I
/soglllon idac spp.
Pteriidae spp.
Pimlidae spp.
1
Perna costdlata
Atrina mccata
makaiaiili C lass Gastropoda 'dark-fleshed limpet'
'opihi (Itllimlv(s) 'limpet'
Class Acmaeidae
Class Patel/idae
leho F ami(v Cypraeidae
4cowry'
puleholeho
'small cowry'
naka-('oni'oni'o) Picurobrallclilis shell
J
kiipe('e)-kala Chamaspp. large N erita polita
N erita polita
makaloa Thais intmlU!dia drupe
J
Drupo horrida
piipu'awa Dmpa ici/lUs 'bitter drupe'
'ole Charon ia triton is 'conch'
J
'ole'ole
'small conch'
pipipi Nerita
.Verita neglecta
J
kiipe'e Serita polita
\\' i Saitilla
fresh water snail
kiki Scritlll't'spertina
fresh water snail
I
II
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of I!ellemliot/, a coined by Martha Beckwith
to define the repeated theme stanza:
Klme iii wai 'olalf, 'a ka wahille iei l('(li
'ololii
Himau ka (species) kia'i 'ia e ka (species)
He po uhe 'e i ka /Vawii
He ll11ku, he wai ka 'ai aka lei'au
'0 ke aklla ke kama, 'a'oe komo kallaka
Male for the narrow waters
Female for the broad waters
Born was the (species) kept by the (spe-
cies)
It is a night gliding through the passage
Of an opening; water is the food of plants
It is the god who enters; not as a human
does he enter
The refrain (puana) introduces in explicit terms
the male! female theme of dualism and h0nors the
source of life which is to be found in water (wail,
: identified as a form of Kane in the sacred image of
Lono as the gourd.
Plants are brought into the pattern of progres-
sive evolution from simple to more complex or-
ganic forms. Species of algae (Bryophytes) are fol-
lowed by non-rooted rhizoid/rhizome-stemmed
Thallophyte and Pteridophyte land mosses and
ferns of like-sounding names. Dualistic pairing of
: sea and land forms is continued throughout the
I refrain as the 'guardian' (kia'i) plants that 'keep
I
: watch' (kia'!) over the other member of each pair
! evolve from non-rooted plants to herbs or succu-
PLANT LIFE IN THE REFRAIN OF
GENERATION
lents followed in turn by woody-stems. from pol-
len-bearing to non-flowering, and then the flow-
ering species. The order of appearance is as
follows: Flora are introduced in Chant One in the
'ekaha
'ekahakaha
'aki'aki
mlinienie 'aki'aki
'(i'lIla- '11111
Gelidium spp. (Jimll loloa)
Gymnogongrus spp. (limu lIalla loW
(unidentified spp.)
Asplenium nidus
Ahnfeltia concinna
Sporobolus \'irginicus
(odium edule ('fragrant'; red')
(f{'lil('ae- 'io/e 'rat's feet ')
coralline seaweed
a liverwort
'bird's nest fern'
red seaweed
seashore rllsh grass
green seaweed which
yields red color when
cooked
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'alII 'il la-I<'IIl-I/l/ i
))l(Jlllluea
kala )/UII/llura
ko'ele'ele
kopullapuna
puak;
fau'aki
kllkalall/oa
kdc
'ckelr
kala
'akala
Ifpu'upu'u
fipu'll
101011
ka lama-Ioloa
)wneieau
huluwaena
huluhlllu-'ie'ie
40
Plectrantlls australis
Peperomia spp,
Liagora decussata (pwiki)
Gracilaria coronopifolia
Colocasia esclIlenta
Gynmogongru,; spp, ('ekahakaha.
'iiwikiwiki, limll-lIaua-Io/i)
('black sugar can,,', ko'ele'e/e)
'jointed'
Liagora decussata ('a/a'ala-wai-nui)
('biting leaf' sugar cane; =
fau-eki, tassel of sugar cane)
limu kala = Sargassum spp,
Paka/aka/a = Gaiaxaura lapidescens
IlUluhu/I/IIIM = Ill/Iumanu
Korthalsella
(unidentified iresh water weed)
(unidentified tree moss)
Sargassum spp.
probably the limll kala wai.
Spirogyra spp.
Rubus hawaiiensis; R. macraei
Valonia utricular is; klikae-Kamapua'a
(unidentified spp., probably
kukae-Kamapl/a'a = Digitaria pruriens
klikae-f(amapua'a-Ilka = Digitaria vilascens)
Gelidillm spp. = 'ckahakaha
Diospyros; Maba spp.
(unidentified spp., probably nehe.
pond scum, Spirog)T3 spp. = limu-kala-wai)
Rhus chinensis var. sandwicensis
Grateloupia filicina = pokeleawa'a
Freycinetia arborea
mint
succulent
red seaweed
red seaweed
pink taro (malla var.)
red seaweed
sugar cane
sugar cane
red seaweed
sugar cane
'thorny'seaweed; brown
"
'hairy' green seaweed
'Hawaiian mistletoe'
'thorny'seaweed; brown
pond scum
'thistleberry'
'lumpy'moss
'long' (coralline)
seaweed
'ebony'tree
native sumach
red seaweed
'hairy pandanus vine'
(i.e. rootlets)
The first pairing of sea and land plants in the
refrain of generation is the 'ekaha seaweed!
'ekahakaha bird's nest fern. 'kaha qualifies not
only Gelidium (= limu Iowa 'long seaweed) and
Gymnogongrus (= limu ualla loli 'seaweed-with-
sinews-Iike-the-sea-cucumber) types but also the
'black coral' 'ekahaku-moal/a (= Antipa/hes gran-
dia; class Anthozoa, order Octocora/lia (Zaal/tha-
n'a, AJI/hipatharia). Another 'ckaha is a liverwort
described as flat and greenish in color. The 'ckaha
types border on ,oft coral (= limll), as some 'fkaha
are true corals ('ckahak,i-moanaJ, coralline spe-
c i t ~ s of seaweed (= 'ckai!a), liverworts (= '''kai!a)
and fern (= 'ekahakaJra). The 'ekaha seaweed is a
choice selection with which to begin the refrain of
generation relationships because of its resem-
blance to coral on one hand and to ferns on the
other, sweeping the classificatory range of the
term limu (seaweed): "There are groups of inver-
tebrates that superficially are difficult to distin'
guish from seaweeds and are almost as unrespon-
sive"."" Limu is a generic term for all kinds of
plants living under water, both fresh and salt: algae
growing in any damp place in the air, on the ground,
on rocks, and on other plants; also mosses.
lil'erworts. lichens, <Proto-Polynesian Jill/II; Au,-
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FISH SPECIES IN CHANT nvo
Hilu Ihinalea 1
l'a
!IIai'a
Mano
Moano
Mau/Maumau
Nana
Mana
:\'ake /Make
Napa/Nala
Pala
Kala
Paka
Papa
Huluhulu
Kalakala
Halahala
Palapala
Pe'a
Lupe
Ao
Awa
Aku
'Ahi
'Opelu
Akule
':\ma'ama
'Anae
'Ehu
Labridac Coris /11I1'ot'illalll
L. Coris pllrueirrll/Ii'S
L. JlllillS eydouxii
(general term for all ediblt' fish/sea creatures)
Cetaceae
follritill" spp. (General term for all sharks)
.\IlIlIit/ai' Parup<'ll<'Us 11I1111(fllSeiallls
(no data)
(no data); probably spawn of the 'ahi yellowfin
(no data); young of the moi threadfin
(no datal
(no data)
(no data): probably the Ia'i-pllla, yellow tang
Aeanlhllridae Naso IlIIieornis
(no data): probably the paka,
.\J lirai'll ida,. Gynlll!llitorax flaIJillla 19inaills
(no data); probably the puhi papa 'a, 'burned eel'
same as '0 'opu-Ill/c, pufferfish; balloonfish
(no data); probably the kll-kala, Diodonlidae, por-
cupine fish
(no data); probably the young of the kahala,
Carangidae Serw/a dumerIii, amberiark; also C.
Seriola allreol'il/ala: or the young of the akll/e,
kawelc'il (Sphraena lullen) barracuda; and young of
the 'ahi; all are called hala.
Another name for thepualli. AcanlhllYils
/ulginosus
A. xallihoplems
.4" lIlala
or kit-palo, stage of the barracuda (yellowish-
black)
Hahiilua. Hihimanu; Mobulidae. My/iobatidtu;
Man/a mYosins
Dasyalidac; Aetobalus narillari
Coryphaenidac Cor:-phacna hippurus, mahimahi
C hanjdoe C hanos chanos
Scombridtu KatsuU'onus pelamis
ScombririOR Neothllnnus orielltalis
Carangidae Decaptrrus pinnulatlls
CaY{l/Igitla{' Trochurops CY!lIIlfllophtllll/lfS
.\fl/gilidll(' .WI/gil (ephillus
nlature 'aJHlI'alnll
(no dat,I); n:dcti,h fish
\\'ra,se ,pp,
"
"
porpoise
goatfish
surgeonfish
moray eel
moray eel
manta ray
spotted eagle ray
dolphinfish
milkfish
skipjack tuna
yellowfin tuna
mackere I scad
big-eyed scad
mullet
(flmtil1l(('d 1I}1 next pa;.;t)
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.'\chu
'lao
,IAo'ao
'Ono
Omo
Piihau
Lauhau
Moi
'Alo'i!o'i
Mao
Maomao
Kiiku
A'ua'ii
K upou /K upoupou
"'eke
Lele
Palani
Nukumomi
t:lua
Hiihiilua
'Ao'ao-nui
Piiku'iku'j
Mi'i'i'i
'Ala'ihi
'Ola
'Akilolo
42
E IIgm IIlit/,/(' Stoll'plwl'lIs purpllrellS
Alhrrillidal PYllJlf!Slt3 illsularum
(no data)
Scombriduc Acollthot:vbium solandri
(no data)
(no data)
Clw('lodoll/idlic C haelodtill fremblii;
C. sell/er
Pulynemidac Polytiaclylus sex/ilis
Pomac('ll Irit/u,
(no data)
POlllace>llridae Abudefduf abdominalis
Sphrac1lidllc Sj!hra<'na
A'ii. Istiophoridae
Labridm' Cheilfa inermis
Mullidae Jfullodichthys samoensis; M. Upeneus arge
(no data); proi)ably Iele-po. spp. of night-flying
malolo. Ex()coetidae
Acallthundue Acanthurus dussumieri
Carangidae Caranx melampyglls C lwre"
an ulua
Carallgidae Carallgoides Ferdau
(probably hallalIlua. young of the ulua)
(probably young of the kupipi. Pomacentridae Abu-
defdufsordidlls)
Acanthuridae .4canthurus achilles
young of the pualu. Acanthurus xanthopterus, A.
mata
Holocetltridac Holocenlrus spinifer
(no data)
Labridae: hinalea i'iwi, himilea 'akilola
anchovy
siln,rside
\\-'ahoo
striped flatfish
butterfly fish
threadfin
damselfish
damselfish
barracuda
marlin
wrasse
mongoose fish
mullet
flying fish
surgeonfish
jackfish
damselfish
achilles tang
surgeonfish
squirrelfish
wrasse
LIST OF PAIRED SPECIES/PLANTS IN THE REFRAIN OF GENERATION
Nenue KyphoslIs fuscus rudderfish
Lauhue Lagenaria wlgaris
gourd
Pahaha young of the mullet (Mullidae) mullet
Puhala PandanaecllR Pandanlls odoratissimus
pandanus
Piihau (no data) striped flatfish
Hau .l;lalvaccar Hibiscus liliaceus
hibiscus (tree)
He'e .\1 ollllsea C rphalopoda
octopus
(conlimH'd (In IIt'xt paJ.:I'J
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t)f Pairl'd 51'1'( il':.:'Plmlts ill tilt' Gl'llcrllthHl 1
Walahe'e
'O'opu kai
'O'opu wai
Puhi kauwila
Kauila
Umaumalei
'Ulei
Piiku'iku'i
Kukui
Laumilo
Milo
Kiipoupou
Kou
Hiiuliuli
Chi
Weke
Wauke
A' awa
'Awa
'Ulae
Mokae
Palaoa
Aoa
ellli/ilillm f),lum/wl/; sylllmyll/ Pla/roniu odllra/II
Clrrhi/idae Cir,-hillls marmora/lis
Gobiidar, E/eo/ridac
.llzmlCllldal' Jll1mc)/opll/S pardali.<
A/philonia ponderosa
Acant/lltridae ACllIllilums aclzilles
Ost(JIIleies antlzyllidljo/ia
Arallt/lIIridae Acanthllrtls achilles
Aleurites molllcCll1la
Muraenidae Gymllothorax undlllatlls
.l1aiL'aceae TIIespesia popu//lea
LaoridQl! Chei/io inemlis
Cordia sllbcordata
Gcmpylidae Gempyhls serpens
Dioscorea alata
.l1ullidae Mullodichlhys samoensis
B rOllssonetia papyri!" ra
Laoridlle Bodilllius bi/wllI/allls
Piper melhysliclIlII
SYIIOdolltidae spp.
(no data; a plant resembling the klli'o'oPIl,
a sedge)
Cetaceae
San tahml spp.
THE NOMENCLATURE OF BIOLOGY AND GENEALOGY
A nilmber of pairs cannot be identified with any
certainty: mall/mallmall; 'lalla/lIIllIla; Iluke!
make; /lapa/Illlill. Of these the lIalla/malla pair
may be growth stages or spawn of the 'o'opu (goby)
and 'ahi (bluefin, yellowfin tuna), i. e., the /Zinalla
(goby) and thekanallu (tuna) 'fighter'. The mana is
a stage of growth;o which colors appear. In the moi
it is the length of the hand up to the wrist!! (cp.
matla, stage of a foetus in which limbs begin to
develop). Investigation of double meanings fails to
reveal anything of significance for chiefs except
mau, nana, and malla: mall meaning 'to endure'
. (cp. Tuamotuan mall, poetic: 'sustaining power,
stable, unwavering, unfaltering'; an t'levated place
or seat; highest place on a rock or a tree upon the
island and, belonging to the chief, strictly tapu);
111111111. power, as given by the gods to nwn.
(shrub)
pj) 'of)(i 'il
guby I irt:sh ",,,Ier)
eel
buckthorn
surge(,nfish
(shrubj
surgeon fish
candlenut
eel
hibiscus
wrasse
(tree)
snake mackerel
yam
mullet
paper
wrasse
kava
lizardfish
lizardfish
whale
sandalwood
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INSECTS AND BIRDS IN CHANT THREE:
279. Haha Same as haha-'ai-a-ka-manu, or lobelia,
Clermontia gaudiehaudii;
(hahe, food of the birds)
281. palai'al!'i a fern; palai, Microlepia setosa
(ha: stem of the taro, sugar cane;
also Eugenia Syzygium sandwicensis)
285. Huhu
286. Huhu-lele
287. Pe'elua
288. Pulelehua
289. Naonao
290. Pinao
291. unia
292. Uhini
293. Naio
294. Nalo
295. Hualua
296. Manu
297. Ulili
298. Kolea
299. A'o
300. A'u
301. Akekeke
302. Elepaio
303. Alae
304. Apapane
305. Alala
306. Alawi
307. 'E'ea
308. Alaiaha
309. Mamo
310. 0'0
311. Moho
312. Moli
3l3.K!kiki
314. Ukihi
wood-borer (grub)
beetle
caterpillar (striped)
Vanessa tameamea
wingless wasp
dragonfly
adult Katydid
katydid
maggot
fly
egg
bird; any winged creature
wandering tattler, Heteroscelus
incanus
golden plover, Pluvial is, dominiea
fulvus
Newell's puffin, Puffinus Newelli
Sailfish (Istiophoridae) note: out
of context; morelikely a term for a
bird, perhaps related to the auku'u
night heron; however, some fishes
are thought to possess "wings such
as hihi-manu, rayfish.
Ruddy turnstone, Arenaria interpres
interpres
Flycatcher, Chasiempis sandwichensis
Mudhen, Gallinula chloropus
sandwichensis
Honeycreeper, Hinatione sanguinea
Hawaiian crow, Corvus tropicus
Loxops parva, honeycreeper
grey bird, unidentified (inland spp.)
grey bird, unidentified (inland spp.)
black honeycreeper, Drepanis pacifica
(also the fish Abudefduf abdominalis)
Honeyeater, Acrulocercus nobilis
Rail, Pennula millsi
Laysan albatross, Diomedea
immutabilis
a bird resembling the plover.
'Amakihi, LOxops
virens; also called alawi (on Kaua!)
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315. Kioea
316. Kukuluae'o
317. 'Iwa
318. Koa'e
319. kala
320. Kaula
321. Unana
322. Auku'u
330. Lupe
331. Lupeakeke
336. Noio
337. '10
342. Kolea-a-ffioku
343. Kolea-lele
348. Hehe
349. Nene
354. Auku'u
355. 'Ekupu'u
360. Noio
361. Pueo
365. Halulu
366. Kiwa'a
370. hahu 'ape
4. Chant 4 (Lizards)
378. Ahi'a
379. Ape aumoa
45
Bristle-thighed curlew, Numenius
tahitiensis
stilt, Himantopus himantopus
Frigate-bird, Fregata minor
palmerstoni
Tropic bird, Phaethon lepturus
dorotheae
Tern (pakalakala)
unidentified (probably Koa'e-'ula)
'ula, short for koa'e-'ula
a nesting bird
Black-crowned night heron,
Nycticorax nycticorax hoactli
kite; sting ray
Hawaiian storm petrel, Oceanodroma
castro cryptoleucura
Tern, Anousminutus melanogenys
Hawk, Buteo solitarius
Plover (land), by the sea
Plover, on land (flying plover)
bird, unidentified
Goose, Branta sandwichensis
Black-crowned night heron (second
appearance)
Probably the nuku-pu'u,
Bemignathus lucidus
tern, (second appearance)
Owl, Asio flammeus sandwichensis
(white man-eating bird, mythical)
called the white bird of Kane,
or Kane's booby bird of A'a)
the canoe-shed bird, from
Kia'i-wa'a, to guard the canoe,
guiding bird (probably refers to
sea birds, but also stars)
'ape seedling, Alocasia
macrorrhiza, Xanthosoma roseum
Probably ohi'a, Eugenia spp.
Alocasia Xanthosoma
roseum (dark-leafed 'ape)
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399. honua kua nanaka
400. honu 'ea kua neneke
401. ula maku'e
402. ulali'i
403. mo'o nanea
niania
pilipili
kalak ala
ka'uka'u
palaka
ihu kunini
kupe1epele
kele
meheuheu
414. Honua
415. Kuhonua
420. Wili
421. Wiliwili
426. A'io
427. Naio
432. Okea
433. Ahakea
438. Wana
439. Wanawana
444. Nene
445. Manene
450. Liko
451. Piko
456. Opeope
457. Oheohe
462. Nanana
463. Nonanona
46
back-marked-in-sections turtle
hawkbill turtle, Chelonia
purplish-red turtle
lobster
lizard (fascinating, relaxed)
smooth lizard
clinging lizard
rough-skinned lizard
slow lizard
inactive lizard
sharp-nosed lizard
pot-bellied lizard
mud-dwelling (lizards?)
track-leaving (lizards), crawlers
turtle
maile seedling, Alyxia olivaeformia
(bird? or wood-borer?)
Erythrina sandwicensis
more likely booby chick
Myoporurn sandwicensis, false
sandalwood
probably a variant of A-kea,
white booby
Bobea spp., or white taro
Echinometra spp.
Thorny plants
probably nene-au-kai, sea gull
plantain, only on Kaua'i,
Plantago pachyphylla
leaf bud (piko spp. of taro)
common taro
half-leaf, said of taro plant
remaining on the stalk after the
top has been cut
tree, Tetraplasandra oahuensis,
more likely, variety of taro;
ma'oheohe, sugarcane
sea "spider" <probably a shrimp)
or plain spider, Araneida spp.
variant of nanana, spider; probably
ant-like, gnat-like species of
spider-like creatures.
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(2) The Kumulipo Creation Chant (continued);
(C) Text Selections
(1) Ka Wa Akahi
1. 0 ke au i kahuli wela ka honua (Prologue)
o ke au i kahuli lole ka lani
o ke au i kuka'iaka ka la
E ho'omalamalama i ka malama
5. 0 ke au 0 Makali'i ka po
o ka walewale ho'okumu honua ia
o ke kumu 0 ka lipo, i lipo ai
o ke kumu 0 ka Po, i po ai
o ka lipolipo, 0 ka lipolipo
10. 0 ka lipo 0 ka la, 0 ka lipo 0 ka po
Po wale ho'i
Hanau ka po
Hanau Kumulipo i ka po, he kane (Enumeration of births)
Hanau Po'ele i ka po, he wahine
15. Hanau ka 'Ukuko'ako'a, hanau kana, he 'Ako'ako'a, puka
Hanau ke Ko'e-enuhe 'eli ho'opu'u honua
Hanau kana, he Ko'e, puka
Hanau ka Pe'a, ka Pe'ape'a kana keiki, puka
Hanau ka weli, he weliweli kana keiki, puka
20. Hanau ka 'Ina, ka 'Ina
Hanau kana, he Halula, puka
Hanau ka Hawa'e, 0 ka Wana-ku kana keiki, puka
Hanau ka Ha'uke'uke, 0 ka 'Uhalula kana keiki, puka
Hanau ka Pi'oe, 0 ka Pipi kana keiki, puka
25. Hanau ka Papaua, 0 ka 'Olepe kana keiki, puka
Hanau ka Nahawele, 0 ka Unauna kana keiki, puka
Hanau ka Makaiauli, 0 ka 'Opihi kana keiki, puka
Hanau ka Leho, 0 ka Puleholeho kana keiki, puka
Hanau ka Naka, 0 ke Kupekala kana keiki, puka
30. Hanau ka Makaloa, 0 ka Pupu'awa kana keiki, puka
Hanau ka 'Ole, 0 ka 'Ole'ole kana keiki, puka
Hanau ka Pipipi, 0 ke Kupe'e kana keiki, puka
Hanau ka Wi, 0 ke Kiki kana keiki, puka
35.
40.
45.
Hanau kane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Ekaha noho i kai
Kia'i ia e ka Ekahakaha noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia wai 'ololi,'o ka wahine ia wai 'olola
Hanau ka 'Aki'aki notio i kai
Kia'i ia e ka Manienie-'aki'aki noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka 'A'ala'ula noho i kai
Kia'i ia e ka 'Ala'ala-wai-nui noho i uka
He po uhe'e i ka wawa
(Refrain/
Puana)
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50. He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Manauea noho i kai
Kia'i ia e ke Kalo-manauea noho i uka
55. He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai 'ololi, 0 ka wahine ia Wai'olola
Hanau ke Ko'ele'ele noho i kai
60. Kia'i ia e ke ko Punapuna ko 'ele'ele, noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
65. Hanau ka Puaki noho i kai
Kia'i ia e ka Lauaki noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
70. 0 kane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Kakalamoa noho i kai
Kia'i ia e ka Moamoa noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
75. 0 ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia wai 'olola
Hanau ka limu Kele noho i kai
Kia'i ia e ka Ekele noho i uka
He po uhee i ka wawa
80 .. He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka limu Kala noho i kai
Kia'i ia e ka 'Akala noho i uka
85. He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke koma, 'a'oe komo kanaka
Okane ia wai 'ololi,o ka wahine ia Wai'olala
Hanau ka Lipu'upu'u noho i kai
90. Kia'i ia e ka Lipu'u, noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
95. Hanau ka Loloa, noho i kai
Kia'i ia e ka KalamaloLoa, noha i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke koma, 'a'oe komo kanaka
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100.
105.
110.
112.
115.
117.
120.
122.
123.
125.
130.
135.
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Ne, noho i kai
Kia'i ia e ka Neneleau noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a"oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Huluwaena, noho i kai
Kia'i ia e ka Hu1uhulu'ie'ie noho i uka
He po uhe'e i ka wawa
He nuku, he wai ka 'ai a ka la'au
o ke Akua ke komo, 'a'oe komo kanaka
o ke kane huawai, Akua kena (Epilogue)
o kalina a ka wai i ho'oulu ai
o ka huli ho'okawowo honua
o paia i ke auau ka manawa
o he'e au loloa ka po
o piha-u, 0 piha-a
o piha-e, 0 piha-o
o ke ko'o honua pa'a ka lani
o lewa ke au, ia Kumu1ipo ka po
Po-no
(2) Ka Wa E lua
Hanau kama a ka Powehiwehi
Ho'oleilei ka lana a ka Pouliuli
o Mahiuma, 0 Ma'apuia
o noho i ka 'aina 0 Pohomiluamea
Kukala mai ka Haipu-aalamea
o naha wilu ke au 0 Uliuli
o ho'ohewahewa a kumalamala
o pohouli a poho'el'ele
o na wai ehiku e lanawale
Hanau kama a hilu, a holo
o ka hilu ia pewa lala kau
o kau(l)ana a Pouliuli
o kuemiemi a Powehiwehi
o Pouliuli ke kane
o Powehiwehi ka wahine
(Prologue)
138. Hanau ka ita, hanau ka Moano i ke kai la holo (Births)
Hanau ka Mano, hanau ka Moano i ke kai la holo
140. Hanau ka Mau, hanau ka Maumau i ke kai la holo
Hanau ka Nana, hanau ka Mana i ke kai la holo
Hanau ka Nake, Hanau ke Make i ke kai la holo
Hanau ka Napa, hanau ka Nala i ke kai la holo
Hanau ka Pala, hanau ke Kala i ke kai la holo
146. Hanau ke Kalakala, hanau ka Huluhulu ike kai la holo
Hanau ka Halahala, hanau ka Palapala i ke kai la holo
Hanau ka Pe'a, hanau ka Lupe i ke kai la holo
Hanau ke Ao, hanau ke Awa i ke kai la holo
150. Hanau ke Aku, hanau ke 'Ahi i ke kai la holo
Hanau ka Opelu, hanau ke Akule i ke kai la holo
[146] Hanau ka Paka, hanau ka Papa i ke kai la holo
[ insert]
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15?. Hanau ka 'Ama'ama, hanau ka 'Anae i ke kai la ho10
Hanau ka Ehu, han au ka Nehu i ke kai la holo
Hanau ka 'lao, han au ka 'Ao'ao i ke kai la holo
155. Hanau ka 'Ono, hanau ke Omo i ke kai la holo
Hanau ka Pahau, hanau ka Lauhau i ke kai la ho10
Hanau ka Mao, hanau ka Maomao i ke kai la holo
Hanau ke Kaku, hanau ke A'ua'u i ke kai 1a holo
160. Hanau ke Kupou, hanau ke Kupoupou i ke kai la holo
Hanau ka Weke, han au ka Lele i Ke ai la ho10
Hanau ka Pa1ani, hanau ka Nukumomi i ke kai la ho10
Hanau ka Ulua, Hanau ka Hahalua i ke kai la ho10
Hanau ka 'Ao'aonui, hanau ka Paku'iku'i i ke kai la holo
165. Hanau ka Ma'i'i'i, hanau ka Ala'ihi i ke kai 1a holo
Hanau ka '0'0, hanau ka 'Akilolo i ke kai la holo
Hanau ka Nenue, noho i kai (Refrain of generation/
Kia'i ia e ka Lauhue noho i uka Puana)
He po uhe'e i ka wawa
170. He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Pahaha noho i kai
Kia'i ia e ka Puha1a noho i uka
175. He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Pahau noho i kai
180. Kia'i ia e ka Lauhau noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
185. Hanau ka He'e noho i kai
Kia'i ia e ka Walahe'e noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
190. 0 kane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka 'O'opukai noho i kai
Kia'i ia e ka 'O'opuwai noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
195. 0 ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka puhi Kauwila noho i kai
Kia'i ia e ka Uwila noho i uka
He po uhe'e i ka wawa
200. He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Umaumalei noho i kai
Kia'i ia e ka 'Ulei noho i uka
[157] Hanau ka Moi, hanau ka Lo'ilo'i i ke kai la holo [insert]
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205.
210.
215.
220.
225.
230.
235.
240.
245.
250.
255.
51
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Paku'iku'i noho i kai
Kia'i ia e ka la'au Kukui noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'o101a
Hanau ka Laumilo noho i kai
Kia'i ia e ka (la'au) Milo noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ke kupoupou noho i kai
Kia'i ia e ke Kou noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Hauliuli noho i kai
Kia'i ia e ka Uhi noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Weke noho i kai
Kia'i ia e ka Wauke noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka 'A'awa noho i kai
Kia'i ia e ka 'Awa noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Ulae noho i kai
Kia'i ia e ka Mokae noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Palaoa noho i kai
;<ia'i ia e ka Aoa noho i uka
He po uhe'e i ka wawa
He nuku, he kai ka 'ai a ka i'a
o ke Akua ke komo, 'a'oe komo kanaka
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256. 0 ke ka'ina a palaoa e ka'i nei (Epilogue)
E kuwili 0 ha'aha'a i ka moana
o ka opule ka'i loloa
Manoa wale ke kai ia lakou
260. 0 kumimi, 0 ka lohelohe a pa'a
o ka'a monimoni i ke ala
o ke ala 0 Kolomio 0 miomio i hele ai
Loa'a Pimoe i ke polikua
o Hikawainui, 0 Hikawaina
265. 0 pulehulehu hako'ako'a
Ka mene 'a'ahu wa'awa'a
o holi ka poki'i i ke au ia uliuli
Po'ele wale ka moana powehiwehi
He kai ko'ako'a no ka uli 0 Paliuli
270. 0 he'e wale ka 'aina ia lakou
o kaha uliuli wale i ka po--la
Po--no
(3) Ka Wa Ekolu
273. 0 kane ia, 0 ka wahine kela (Prologue)
Okane hanau i ke auau po-'ele'ele
275. 0 ka wahine hanau i ke auau po-haha
Ho'ohaha ke kai, ho'ohaha ka uka
Ho'ohaha ka wai, ho'ohaha ka mauna
Ho'ohaha ka po-niuauae'ae'a
Ulu ka Haha na lau eiwa
280. Ulu nioniolo ka lau pahiwa
o ho'oulu i ka lau palaiali'i
Hanau 0 Po-'ele'ele ke kane
Noho ia e Pohaha he wahine
Hanau ka pua a ka Haha (Enumeration of Births)
.Hanau ka Haha
285. Hanau ka Huhu he makua
Puka kana keiki he Huhulele, lele
Hanau ka Pe'elua ka makua
Puka kana keiki he Pulelehua, lele
Hanau ka Naonao ka makua
290. Puka kana keiki he Pinao, lele
Hanau ka Unia ka makua
Puka kana keiki he Uhini, lele
Hanau ka Naio ka makua
Puka kana keiki he Nalo, lele
295. Hanau ka Hualua ka makua
Puka kana keiki he Manu, lele
Hanau ka Ulili ka makua
puka kana keiki he Kolea, lele
Hanau ke A'o ka makua
300. Puka kana keiki he A'u, lele
Hanau ka Akekeke ka makua
Puka kana keiki he Elepaio, lele
Hanau ka Alae ka makua
Puka kana keiki ka Apapane, lele
305. Hanau ka Alala ka makua
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306. Puka kana keiki he A1awi, 1e1e
Hanau ka 'E'ea ka makua
Puka kana keiki he A1aiaha, 1e1e
Hanau ka Mamo ka makua
310. Puka kana keiki he '0'0, 1e1e
Hanau ka Moho he makua
puka kana keiki he Mo1i, 1e1e
Hanau ke Kikiki kamakua
Puka kana keiki he Ukihi, 1e1e
315. Hanau ke Kioea ka makua
Puka kana keiki he Kuku1uae'o, 1e1e
Hanau ka 'Iwa ka makua
Puka kana keiki he Koa'e, 1e1e
Hanau ke Kala ka makua
320. Puka kana keiki he Kau1a, 1e1e
Hanau ka Unana ka makua
Puka kana keiki he Auku'u, 1e1e
o ka 1e1e anei auna
o kahakai a 1a1ani
325. 0 ho'onohonoho a pa'a ka pae
Pa'a ka aina 0 Kanehunamoku
Hanau manu ka 'aina
Hanau manu ke kai
329. Hanau kane ia Wai'ololi, 0 ka wahine ia Wai'olola (Puana Refrain)
330. Hanau ka Lupe noho i kai
335.
340.
345.
350
355.
Kia'i ia e ka Lupeakeke noho i uka
He po uhe'e i ka wawa
He hua, he ito ka 'ai a ka manu
o ke Akua ke komo, 'aloe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Noio noho i kai
Kia'i ia e ka '10 noho i uka
He po uhe'e i ka wawa
He hua, he ito ka 'ai a ka manu
o ke Akua ke komo, 'aloe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ke Ko1ea-a-moku noho i kai
Kia'i ia e ke Ko1ea-1e1e noho i uka
He po uhe'e i ka wawa
He hua, he ito ka 'ai a ka manu
o ke Akua ke komo, 'aloe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Hehe noho i kai
Kia'i ia e ka Nene noho i uka
He po uhe'e i ka wawa
He hua, he ito ka 'ai a ka manu
o ke Akua ke komo, 'aloe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'0101a
Hanau ka Auku'u noho i kai
Kia'i ia e ka 'Ekupu'u noho i uka
He po uhe'e i ka wawa
He hua, he ito ka 'ai a ka manu
o ke Akua ke komo, 'aloe komo kanaka
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359. 0 kane ia Wai'ololi, 0 ka wahine ia Wai'olola
360. Hanau ka Noio noho i kai
Kia'i ia e ka Pueo noho i uka
He po uhe'e i ka wawa
He hua, he i'o ka 'ai a ka manu
o ke Akua ke komo, 'a'oe komo kanaka
365. 0 ka leina keia a ka manu 0 Halulu (Epilogue)
o Kiwa'a, 0 ka manu kani halau
o ka manu lele auna a pa'a ka La
Pa'a ka honua i na keiki manu a ka pohaha
He au pohaha wale i ka mu-ka
170. 0 ka haha 'ape manewanewa
o ka holili ha'ape lau manamana
o ka manamana 0 ka hanau po
o po wale kela
o po wale keia
375. 0 po wale ke au ia Po'ele'ele
378.
380.
385.
390.
395.
396.
400.
405.
o poni wale ke au ia Pohaha, ka po
Po--no
(4) Ka Wa Eha
E kukulu i ke 'ahi'a a la'a la
o ka 'ape aumoa ka hiwa uli
o ho'okaha ke kai i ka 'aina
o kolo aku, 0 kolo mai
o ho'ohua ka ohana 0 kolo
o kolo kua, 0 kolo alo
o pane('e) ke alo, 0 ho'ohonua ke kua
o ke alo 0 ku'u milimili nanea
o paniia, 0 panopano
Okane 0 ka Popanopano i hanau
o ka Po panopano ke kane
o polalowehi ka wahine
Hanau kanaka ho'olu'a hua
Ho'ohua a lau i ka po a'e nei
Ia nei la ho'oku'uku'u
Ia nei la ho'oka'aka'a
Kaka'a kamali'i he'e pu'eone
o kama a ka Popanopano i hanau
(Prologue)
Hanau ka po (Enumeration of births)
Hanua ka po ia milinanea
Kuka'a ka po ia ki'i nana'a
Hanau ka po ia honu kua nanaka
Kulia ka po ia 'ea kua neneke
Hanau ka po ia ka 'ula maku'e
Kula'a ka po ia ka 'ula li'i
Hanau ka po ia mo'onanea
Kukele ka po ia mo'oni(a)nia
Hanau ka po ia pilipili
Kukala ka po ia kalakala
Hanau ka po ia ka'uka'u
Kuemi ka po ia palaka
Hanau ka po ia ka ihu kunini
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410. Kue1i ka po ia kupelepele
Hanau ka po ia kele
Kali ka po ia. mehe(u)he(u)
413. Hanau kane ia Wai'ololi, 0 ka wahine ia Wai'o101a (Puana Refrain)
Hanau ka Honua noho i kai
415. Kia'i ia e ke Kuhonua noho i uka
He po uhe'e i ka wawa
420.
425.
430.
435.
440.
445.
450.
455.
460.
He nuku, he la'i ka 'ai a kolo
o ke Akua ke korno, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hana ka Wili noho i kai
Kia'i ia e ka Wi1iwili noho i uka
He po uhe'e i ka wawa
He nuku, he la'i ka 'ai a kolo
o ke Akua ke korno, 'a'oe korno kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Aio noho i kai
Kia'i ia e ka Naio noho i uka
He po uhe'e i ka wawa
He nuku, he la'i ka 'ai a kolo
o ke Akua ke korno, 'a'oe korno kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Okea noho i kai
Kia'i ia e ka Ahakea noho i uka
He po he'e i ka wawa
He nuku, he la'i ka 'ai a kolo
o ke Akua ke korno, 'a'oe korno kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Wana noho i kai
Kia'i ia e ka Wanawana noho i uka
He po uhe'e i ka wawa
He nuku, he la'i ka 'ai a ko10
o ke Akua ke komo, 'a'oe korno kanaka
Okane ia Wai'o101i, 0 ka wahine ia Wai'olola
Hanau ka Nene noho i kai
Kia'i ia e ka Manene noho i uka
He po uhe'e i ka wawa
He nuku, he la'i ka 'ai a ko10
I ke Akua ke komo, 'a'oe komo kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Liko noho i kai
Kia'i ia e ka Piko noho i uka
He po uhe'e i ka wawa
He nuku, he la'i ka 'ai a ko1o
o ke Akua ke korno, 'a'oe korno kanaka
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Opeope noho i kai
Kia'i ia e ka Oheohe noho i uka
He po uhe'e i ka wawa
He nuku, he la'i ka 'ai a kolo
o ke Akua ke korno, 'a'oe korno kanaka
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461.
465.
467.
470.
475.
480.
Okane ia Wai'ololi, 0 ka wahine ia Wai'olola
Hanau ka Nananana noho i kai
Kia'i ia e ka Nonanona noho i uka
He po uhe' e i ka wa,va
He nuku, he la'i ka 'ai a kolo
o ke Akua ke komo, 'a'oe komo kanaka
o hulahula wale ka ne'e (a)na a kolo (Epilogue)
o ka maewa huelo ka loloa
o kukonakona 0 kukonakona
Hele lu wale i ki'o (a)na
o ka lepo hune ka 'ai, 'ai-a
'Ai a kau, 'ai a mu-a
Ka 'ai a(n)a kauwa hewahewa
A pilihua wale ka 'ai (a)na
o kele a hana ha-na
o hana mai ulu kunewnewa
Ke newa nei ka hele
o hele i ka 'aina 0 Kolo
Hanau ka ohana 0 Kolo i ka po
Po-no
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(D) Text Translations
(1) The First Era [The Cosmic Night]
1. When space turned around, the earth heated
When space turned over, the sky reversed
When the sun appeared standing in shadows
To cause light to make bright the moon,
5. When the Pleiades are small eyes in the night,
From the source in the slime was the earth formed
From the source in the dark was darkness formed
From the source in the night was night formed
From the depths of darkness, darkness so deep
10. Darkness of day, darkness of night
Of night alone
Did night give birth
Born was Kumulipo in the night, a male
Born was Po'ele in the night, a female
15. Born the coral polyp
Born of him a coral colony emerged
16. Born the burrowing worm, hilling the soil
17. Born of him a worm emerged
18. Born the starfish
The small starfish his child emerged
19. Born the sea cucumber
A small sea cucumber his child emerged
20. Born the coral-dwelling sea urchin
21. Born of him a short-spiked sea urchin emerged
22. Born the smooth-spined sea urchin
The sharp-spiked sea urchin his child emerged
23. Born the unspiked sea urchin
The thin-spiked sea urchin his child emerged
24. Born the barnacle
The reef oyster his child emerged
25. Born the large clam
The hinged mollusk his child emerged
26. Born the mussel
The hermit crab his child emerged
27. Born the dark-fleshed limpet
The limpet his child emerged
28. Born the cowry
The small cowry his child emerged
29. Born the naka shell
The chama shell his child emerged
30. Born the drupe
The bitter drupe his child emerged
31. Born the triton
The small triton his child emerged
32. Born the nerita snail
The large nerita his child emerged
33. Born the fresh-water snail
The brackish-water snail his child emerged
34. Born male for the narrow waters
Female for the broad waters
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35.
40.
45.
50.
55.
60.
65.
70.
75.
80.
85.
Born the coralline seaweed living in the sea
Kept by the bird's nest fern living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the 'aki'aki seaweed living in the sea
Kept by the manienie shore grass living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the fragrant red seaweed living in the sea
Kept by the succulent mint living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the manauea seaweed living in the sea
Kept by the manauea taro living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the ko'ele'ele seaweed living in the sea
Kept by the jointed sugar-cane living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the puaki seaweed living in the sea
Kept by the lauaki sugar-cane living on land
It is a night gUding thorugh the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the kakalamoa seaweed living in the sea
Kept by the moamoa plant living on land .
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the kele seaweed living in the sea
Kept by the ekele taro living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the kala seaweed living in the sea
Kept by raspberry living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the lIpu'upu'u seaweed living in the sea
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90.
95.
100.
105.
110.
112.
115.
120.
123.
125.
130.
135.
59
Kept by the 1Ipu'upu'u moss living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who eneters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the long seaweed living in the sea
Kept by the tall ebony living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the ~ seaweed living in the sea
Kept by the sumach tree living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the hairy seaweed living in the sea
Kept by the hairy pandanus vine living on land
It is a night gliding through the passage
Of an opening; a stream of water is the food of plants
It is the god who enters; not as a human does he enter
The male gourd of water, that is the god
From whose flow the vines are made vigorous;
The plant top sprouts from the earth made flourishing
To frame the forest bower in the flow of time,
The flow of time gliding through the long night
Filling, filling full
Filling, filling out
Filling, filling up
Until the earth is a brace holding firm the sky
When space lifts through time in the night of Kumulipo
It is yet night
(2) The Second Era
Born the child of Powehiwehi
To grace the stature of Pou1iu1i with a wreath
Of Mahiuma, of Ma'apuia
Dwelling in the land of Pohomi1uamea,
Proclaiming the fragrant stem of Mea,
The split elegance of the branch of U1iu1i
Unrecognized and splintered;
In the night that darkens and blackens
Through seven currents he floats;
Born child of the gentle wrasse he swims,
The hi1u whose tail fin marks
The renown of Pou1iu1i
Powehiwehi shrinks away in respect
(from the presence of a chief),
Pou1iu1i the male
Powehiwehi the female
138. Born the fish, born the porpoise swimming there in the sea
Born the shark, born the goat fish swimming there in the sea
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140.
145.
146.
150.
155.
160.
165.
167.
Born the mau fish, born the maumau swimming there
in the sea
Born the spawn of yellowfin tuna, born the small thread fin
swimming there in the sea
Born the nake fish, born the make swimming there
in the sea-
Born the napa fish, born the nala swimming there
in the sea
Born the yellow tang, born the surgeonfish swimming there
in the sea
Born the paka, born the papa('a) moray eels swimming there
in the sea
Born the porcupine fish, born the pufferfish swimming there
in the sea
Born the young of the amberjack,
Born the young of the barracuda swimming there
in the sea
Born the stingray, born the manta ray swimming there
in the sea
Born the dolphinfish, born the milkfish swimming there
in the sea
Born the skipjack tuna, born the yellowfin swimming there
in the sea
Born the mackerel scad, born the big-eyed scad swimming there
in the sea
Born the young mullet, born the mature mullet swimming there
in the sea
Born the ehu fish, born the anchovy swimming there
in the sea
Born the silverside, born the damselfish swimming there
in the sea
Born the wahoo, born the ~ swimming there
in the sea
Born the pahau, born the butterfly fish swimming there
in the sea
Born the threadfin, born the damselfish swimming there
in the sea
Born the barracuda, born the marl.in swimming there
in the sea
Born the kupou wrasse, born the kupoupou swimming there
in the sea
Born the mullet, born the Ie Ie swimming there
in the sea
Born the surgeonfish, born the jackfish swimming there
in the sea.
Born the jack crevally, born the young crevally swimming there
in the sea
Born the young damselfish (kupipi)
Born the Achilles tang swimming there in the sea
Born the young of the surgeonfish (pualu)
Born the squirrelfish swimming there in the sea
Born the '0'0 fish, born the wrasse swimming there
in the sea
Born the rudderfish living in the sea
Kept by the gourd-leaf living on land
It is a night gliding through a passage
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170. Of an opening; seawater is the food of fish
It is the god who enters, not as a human does he enter
Male for the narrow waters, female for the broad waters
Born the young of the mullet living in the sea
Kept by the pandanus tree living on land
(Refrain)
Male for the narrow waters, female for the broad waters
179. Born the pahau fish living in the sea
Kept by the hau-leaf living on land
(Refrain)
Male for the narrow waters, female for the broad waters
185. Born the octopus living in the sea
Kept by the canthium shrub living on land
(Refrain)
Male for the narrow waters, female for the broad waters
191. Born the 'o'opu living in the sea
Kept by the fresh-water goby living on land
(Refrain)
Male for the narrow waters, female for the broad waters
197. Born the kauila eel living in the sea
Kept by the buckthorn living on land
(Refrain)
Male for the narrow waters, female for the broad waters
203. Born the umaumalei surgeonfish living in the sea
Kept by the 'ulei shrub living on land
(Refrain)
Male for the narrow waters, female for the broad waters
209. Born the paku'iku'i surgeonfish
Kept by the kukui candlenut living on land
(Refrain)
Male for the narrow waters, female for the broad waters
215. Born the laumilo eel living in the sea
Kept by the milo hibiscus living on land
(Refrain)
Male for the narrow waters, female for the broad waters
221. Born the kupoupou wrasse living in the sea
Kept by the kou tree living on land
(Refrain)
Male for the narrow waters, female for the broad waters
227. Born the snake mackerel living in the sea
Kept by the yam living on land
(Refrain)
Male for the narrow waters, female for the broad waters
233. Born the weke mullet living in the sea
Kept by the paper mulberry living on land
(Refrain)
Male for the narrow waters, female for the broad waters
219. Born the 'a'awa wrasse living in the sea
Kept by the kava plant living on land
(Refrain)
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245.
251.
256.
260.
265.
269.
Male for the narrow waters, female for the broad waters
Born the lizardish living in the sea
Kept by the mokae sedge living on land
Male for the narrow waters, female for the broad waters
Born the sperm whale living in the sea
Kept by the sandalwood living on land
It is a night gliding through the passage
Of an opening; sea water is the food of fish
It is the god who enters, not as a human does he enter
In the lead the whales proceed,
Mingling and submerging beneath the sea;
The 'opule advance in the distance;
The deep ocean is filled with them;
Like kumimi crabs clustered on the reef
They swallow on the way
Along the path of Kolomio, swiftly darting;
Pimoe is found at the bosom of the horizon
Of Hikawainui, the strong current
Of Hikawaina, the calm current
Where spire myriad corals
From the hollows of blunted reef;
The youngest is carried by the current
into darkness.
Black as night the opaque sea,
Coral sea in the dark cliffs of Paliuli
Land that slid away from them,
Dark shore passing into night--
It is yet night.
(3) The Third Era
273. Male this, female that
Male born in the age of passing darkness
275. Female born in the night feeling through
The sea reaching on, spreading apart the upland,
Streams coursing, mountains rising
In a time of groping for the way through darkness
The obscure night uncertain
280. The reaching stalk grew nine leaves
Grew dark leaves straight upward
Like regal ferns unfolding,
Born-the black night masculine
Espoused by the dim night feminine
285. Born the blossom on the unfolding stem
Born the single stem spiral
-)
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287.
290.
295.
300.
305.
310.
315.
320.
Born the woodborer parent (Enumeration of births)
Came his child a flying insect, flew
Born the caterpillar parent
Came his child a butterfly, flew
Born the ant parent
Came his child a dragonfly, flew
Born the cricket parent
Came his child a katydid, flew
Born the larva parent
Carne his child a fly, and flew.
Born the egg parent
Came his child a bird and flew
Born the wandering tattler parent
Came his child a plover, flew
Born the shearwater parent
Came his child an a'u bird and flew
Born the mudhen parent
Came his child an 'apapane honeycreeper, flew
Born the crow parent
Came his child an alawi bird, flew
Born the 'e'ea bird parent
Came his child an 'alaiaha bird, flew
Born the honeycreeper parent
Came his child an '0'0 honeyeater, flew
Born the rail
Came his child an albatross, flew
Born the creeper parent
Came his child an 'ukihi bird, flew
Born the curlew parent
Came his child a stilt and flew
Born the frigate bird parent
Came his child a tropic bird, flew
Born the tern parent
Came his child a ka'ula bird, flew
Born the unana parent
Came his child a night heron, flew
They have flown here in flocks
Lining the seashore,
Crowding in settlement the beaches,
Clutching the land of Kanehunamoku;
325. The land gives birth to birds
The sea gives birth to birds
(Puana Refrain)
Born male for narrow, female for wide streams
Born the stingray living in the sea
Kept by the storm petrel living on land
330. It is a night gliding through the passage,
Fruit and meat are the food of birds,
It is the god who not as a person
does he enter
Male for the narrow, female for wide streams
Born the white-capped noddy living by the sea
335. Kept by the hawk living on land
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336. (Refrain)
Male for the narrow, female for wide streams
342. Born the glaucous gull living at sea
Kept by the migratory plover living on land
(Refrain)
347. Male for the narrow, female for wide streams
Born the Hehe living at sea
Kept by the nene goose living on land
(Refrain) --
Male of the narrow, female for wide streams
Born the black-crowned night heron living by the sea
355. Kept by the 'ekupu'u living on land
(Refrain)
Male for the narrow, female for wide streams
360. Born the white-capped noddy living at sea
Kept by the owl living on land
It is a night gliding through the passage
Fruit and meat are the food of birds
It is the god who enters, not as a person does he enter
365. This is the perch of the bird Halulu,
370.
375.
378.
380.
385.
390.
Of Kiwa'a, bird crying over the canoe house;
The flight of birds shuts out the sun,
Fledglings who cover the land with growth
bursting from night,
A time of yielding to those who sip nectar
The ~ taro stalk spirals upward,
Thrusting forth tender leaves
Branching in the night of birth
It is that night still
It is this night still
It is still night the time of Po'ele'ele
Still purple-black the time of Pohaha, the night
Still night.
(4) The Fourth Era
Set up the 'ohi'a to be sacred there,
Black sacredness of the protected ~ ,
The sea flow cuts the shoreline,
Where they crawl away and crawl toward,
The family of crawlers increase their progeny
To crawl backward or forward.
Push forward in front, on firm ground in back,
Bosom of the cherished ones
Are darkened, distinctly blackened,
Male born of black night
Of Popanopano black night masculine,
Of Polalowehi dark night below feminine,
Born those who deposit eggs in the earth,
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391. Increased four-hundred-fold the young by night
Released here,
Roll about here,
On dunes of sand the children slide
395. Children of the black night born
400.
405.
410.
415.
420.
425.
432.
439.
445.
The night gave birth
The night gave birth to the playful
The night swelled with big-bellied ones
The night gave birth to carapaced turtles
The night strove to deliver the hawkbill,
The night gave birth to the dark-red lobster
The night expelled the small red lobster
The night gave birth to the calm lizard
The night slithered with the smooth lizard
The night gave birth to clinging ones
The night proclaimed the rough-skinned,
The night gave birth to the hesitant,
The night shrank with the negligent,
The night gave birth to the sharp-nosed,
The night dug out the indolent,
The night gave birth to mud dwellers,
The night paused for track leavers
Born male for the narrow, female for wide streams
Born the turtle living in the sea
Kept by the maile vine living on land
It is night gliding through the passage
Of an opening; quiet the feeding of crawlers,
It is the god who enters but not as a person
Male for the narrow, female for wide streams
Born the teredo worm living in the sea
Kept by the wiliwili tree living on land
(Refrain)
Male for the narrow, female for wide streams
Born the sea worm living in the sea
Kept by the sandalwood living on land
(Refrain)
Male for the narrow, female for wide streams
Born the okea living in the sea
Kept by t ~ h a k e a tree living on land
(Refrain)
Male for the narrow, female for wide streams
Born the sea urchin living in the sea
Kept by the wanawana plant living on land
(Refrain)
Nale for the narrow, female for wide streams
Born the ~ living in the sea
Kept by the manene plant living on land
(Refrain)
Nale for the narrow, female for wide streams
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450. Born the liko living in the sea
Kept by the piko taro living on land
(Refrain)
Male for the narrow, female for wide streams
Born the jellyfish living in the sea
Kept by the oheohe plant living on land
(Refrain)
455. Male for the narrow, female for wide streams
Born the sea spider living in the sea
465.
470.
475.
Kept by the spider living on land
It is night gliding through the passage
Of an opening; quiet the feeding of crawlers,
It is the god who enters but not as a person
does he enter
Dancing the movement of crawlers
Swinging the length of the tail
Unfriendly and threatening,
Shaking as they settle into mud,
Dust of earth the food to eat,
To eat and settle, eat in silence,
Eating like condemned kauwa outcasts,
To eat in confusion their meals,
To bask in warm mud,
Reeling and unsteady,
Staggering in the land of Kolo,
Born the family of Kolo in the night,
Still night
The four cantos during which the night advances maintain
the same structure of t h e ~ : (1) Prologue, which states the
theme, (2) Enumeration of births, which is an evolutionary sequence
of organisms, (3) a Puana, refrain of generation in which sea (kai)
forms and land (uka) forms establish an association, perhaps a
relationship of blooming and spawning times, and (4) an Epilogue,
in which the theme
the following era.
out of the sea and
flats and littoral
statement is a juncture between one era and
The evolutionary sequence brings organic life
from the reef and ocean up through the tide
into the freshwater streams and onto the land.
Fauna respire in water, then in air, or in both water and air as
flora grow from rhizoid/rhLwme seaweeds tBryophytes)to spore-bearing
ferns (Pteridophyceae) to flower/seed-bearing, rooted shrubbery,
emphasizing grasses, herbaceous-stemmed plants, and monocotyledons.
The haha spiralling stem of the monocotyledon dominates the growth
pattern, evolving from the vine of Chant One to the taro stalk.
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67
The prologue of the wa canto devotes sensitivity to sight,
to focus upon degrees of darkness in the air and water and to
liquid tones of water as sounds to which hearing is tuned. The
generating pairs of darkness as male and female forces from
which growth evolves into organic forms advance through changing
densities of darkness and light, light as the passive light of
the moon and stars in the night sky:
(1) Wa Akahi:
(2) Wa Elua:
(3) Wa Ekolu
(4) Wa 'Eha
Kumulipo
Po'ele
Pouliuli
Powehiwehi
Po'ele'ele
Pohaha
Popanopano
Polalowehi
(male)
(female)
(male)
(female)
(male)
(female)
(male)
(female)
Darkness-Source
Black-night
Dark-Night
Dark-Night
Black-Night
Groping-Night
Black-Night
Dark-below Night
English definitions are in this respect limited in trans la-
tion because 'dark' and 'black' are poor equivalents to
expressed in Hawaiian as:
terms
(a) lipo
(b) 'ele
(c) uliuli
(d) wehi
(e) pano
They will continue
( 5) Wa 'E lima:
(6) Wa Eono:
(7) Wa Ehiku:
1. darkness in atmosphere and water, but
through which light is detected.
2. black, as of hue; embryo, embryonic,
as of egg, foetus
3. darkness, as of a range of dark colors:
black, blue, purple, brown, green; dark-
ness and dark color, as of sky, foliage,
night, sky, ocean, clouds
4. darkness, as an adornment, decorative
blackness, as of a suntan on skin due to
sun
5. jet-black, a darkness through which
sight does not detect objects or outlines;
darkness of deep water, as in bays or
water through which the bottom cannot be
seen
to evolve in the next series of stages:
Pokanokano
Polalouli
POhiolo
Pohane'eaku
Pohane'eaku
Pohane'emai
Popihapiha
Pohe'enalu
(male)
(female)
Very-dark-night
Dark-below-night
Falling-night
Night-moving-away
Night-moving-here
Full-night
Night-slipping
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(8) Wa Ewalu
(f) kano
(g) hiolo
(h) hane'e aku
hane'e mai
(i) piha
(j) he'enalu
Pokinikini
Pohe'enalu
mamao
Night without count,
immensity of night
Night-sliding-forward-distant
6. dense dark, extreme dark (through which
nothing can be seen)
7. to fall, collapse (night moving toward
dawn)
8. to move away from one side to another
to move toward, come toward
9. full, filled, abundant, completed,
come to term
10. to slide/roll forward, as a 'wave',
to surge, as water, darkness, pain,
i.e., to lift, subside
Qualities of cognitive awareness are realized gradually in the
unfolding night as darkness moves toward light. As space is itself
motionless, time is perceived as sight evolves from blind darkness
to dim perception, or as darkness diminishes moving through time,
or time is perceived as growth of life through evolution of forms
in linear time, as mutations metamorphose into variations that
are but'god' (akua) 'entering' (komo). Cosmic time is cyclical
(kahuli) but it is 'caused' (ka) to 'revolve' (huli), as plant life
is 'set' or 'put' (kau) into place, 'planted' (kahuli). Birth
(hanau) is the force by which life forms emerge (puka). When growth
has 'filled' (piha) space, the night 'bursts' (poha). Life is there-
fore contained, encased within certain limits,and it finds the aper-
ture or ruptures through. Within the egg (hua) or seed (hua) this
limitation exists, a confinement, a temporary place in which to
abide a phase of its existence.
Movement in space (au), cosmic motion, is confined within time
but in life forms is varied as creatures 'run' (holo), 'fly' (lele),
'swing' (lewa), 'sidle' (ne'e) or 'stay/sit' (noho). Darkness is
a current (au) and 'falls' or 'collapses' (hiolo) like dewfall or
ocean waves (nalu). These states and actions are also limitations
that are conditions defined by the form in which things are born,
or as their position and form shapes the growth in which those act-
ivities and types of motion c o n f o r m ~ It is how the god enters or
'comes into' being. Plant growth is a 'groping' or 'feeling' through
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(haha), as of a monocot stem (haha) unwinding from within as it
spirals upward seeking light and air. Thus ha 'stem/stalk' and
hi 'breathe out/exhale' is an important syllable as breathing
(exhaling) out is part of the process of giving birth (hinau),
or as life respires it also develops.
As plants 'vine' (kalina) outward and the taro stem
uncoils, unwinding upward like a fern 'regal' (palaiali'i),
'twisting' (poniu), analogous to how night spirals, analogous
to the upward spiraling of the coconut tree (niu) , they represent
the primordial stem of chiefly lineage, also the kinolau of the
god (akua) 'entering' (komo) into the haha, taro (Kane), banana
(Kanaloa), Ku (coconut). This slow upward growth of plants yet
tied to the honua (earth/placenta) contrasts with the freedom of
animals that 'run/swim' (holo), 'fly' (lele), 'crawl' (kolo),
or 'twist' (kuwili) breaching and descending (ha'aha'a) like
whales who 'lead afar' (ka'i loloa), 'swallowing' (monimoni) along
the way from Paliuli before they alight upon Kanehunamoku as
migrant birds, each group perhaps representing certain clans,
the aumakua ancestry . which was signified by these animals.
Darkness of kumulipo is not a pattern in the order of time
in the same sense as darkness of the night (po) is a cycle of
rotation. It is entirely a factor of cognition, perception, as
of sight which admits a power into animal life, the power to
discern, to see, to know. The spectrum of evolving darkness from
opaque to extreme blackness is not a power existing
outside consciousness. Embryonic night (po'ele, from 'ele 'embryo']
implies gestation, incubation as female 'adornment' (powehi), or
on the feminine side of direction 'beloW' (polalouli, polalowehi),
meaning on the opposite side of the morning sun in the west and
the sun at zenith midday and the dark of the moon. The universe
travails (wela) 'heat/pain' as night 'glides/slides' (uhe'e) through
intervals of time (wa) and open space (wawa) like 'sounding' (wawa)
as through channel deeps, as the ,first cry of life (uwa) , the Alpha
'beginning' of all existence as the child takes his first breath.
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Male for the narrow waters.
Female for the broad waters
It is a night gliding through the passage
Of an opening; a stream of water is the
food of plants
It is the god who enters; not as a human
does he enter
,
Born was the (species) living in the sea
Kept by.the (species) living on land
Thus. the chants of the fifth. sixth. and seventh
I('{i of the Po devoted to the birth of the warm-
. biooded animals. the pig. dog. and rat. do not em-
ploy the puana refrain.
Similarly, the next nine lI'a of the Ao, relieved of
the repetitive refrains and the enumerative births
of species constituting in the epochal Po a small
taxonomic encyclopedia, become simple narrative
poems or name lists of genealogical enumeration
arranged in pairs of male and female ancestors by
generations.
Taken as a whole the prologue to time honors
the stability of the uni\erse. The suggested inter-
pretation in previous studies that kohl/Ii 'to turn
over' implies an unsettling change, a disturbance,
or cataclysmic "Chaos" when the uni\'erse began is
improbable when weighed against the orderly
comprehension of the dynamics of space and time.
The result is a coherent understanding of the di-
,mension of time moving across ages of embryonic
evolution in a discernible arld predictable rhyth-
mic pattern. Change (ldihuli) is to be regarded as
another dimension inherent in the stability of the
universe, and from this dynamic order all life will
issue forth.
THE THEME OF DUALISM
As the abrasive movement between the worlds
of sky and earth proceed out of a deep current of
darkness, motion is perceived as a force causing
the earth to heat (wela), i,e., to be organically
productive. The earth as land or soil (honua) is
figuratively analogous to the female womb (honua)
from which life's forms will be born. The source
(kumu) of organic life on earth is to be found in the
slime (walewale) or mud accumulating fundamen-
tally (ho'okumu honua ia) in the fluid depths below.
The autumnal rise of the Pleiades (Makali'i), or
the season (ke au 0 Makali'i) during which the
Pleiades will course through the sky from the east-
ern horizon to the zenith. signals the quarter of the
Tht' PIIIlIIl1 Rdraill of GI'IlCrati(ltl The The11lL' o ~ D l I , l l I ~ m
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year's winter (ho'oilo) when growth renews from
decay (ilo, 'worm of decay'; lIo'oilo, 'to cause ger-
mination'; ilo, 'to sprout, to germinate, as in the
rainy season').
\\'hen the sky is thus turning and the earth heat-
ing. the generative forces of Kumulipo. the first
male, and Po'ele, the first female, appear in the
cold and silent depths of the ocean. The emphasis
in both names is on the darkness of colors asso-
ciated with night (PO). Lipo is a darkness of both air
and water. Kumu-lipo, 'Source-Darkness', is iden-
tified as masculine. andPo'ele, 'Night-Blackness',
as feminine. These abstractions of darkness asso-
ciated with empty space and water depth are com-
ponents of fertility analogous to male-female pri-
mal parents, i.e., Wakea (Sky-Father) and Papa
(Earth-Mother). They resist personification with
human attributes, remaining abstract as color den-
sity perceived by the human eye sensitized to the
reduction of light at night.
While lipo and po'ele are darkness, only the
qualifier, 'ele, 'black', is a true color. PO as the
opposite of Ao, 'daylight', defines the time when
sunlight is absent. Lipo as 'darkness' is not con-
fined to night; it is the darkness or gloom of the
forest where sunlight fails to penetrate during the
day. Lipo is the opaqueness of ocean depth through
which sunlight dimly flows, allowing the eye to
distinguish shapes and outlines of objects, but not
true color. In po'ele, 'black night', visibility is re-
duced but possible, whereas in pii-pa1l0pmlO, 'jet-
black night', visibility is not possible; darkness is
absolute and total, and the eye sees as though
blind,
The sensation of coldness and wetness in the
currents flowing around the ocean reefs and river
mouths through the muddy slime is introduced
where living organisms are born of salt water and
soft earth, Life began here, in the material funda-
ment, kumu, 'source' or 'foundation'. In the slime,
walewale, where the river mud and sand form into
the sediment (ho'okumu honua ia) life originated.
On another level of interpretation, wale is the fluid
of the womb in which the fetus floats and which will
cushion the delivery of the human child, easing its
entry into the world.
On earth, however, as.in the cosmos, the uni-
verse achieves a semblance of order in timed gen-
eration. The refrain of generation (puana) epito-
mizes the opposition of male to female; as in the
sky or cosmos, so in the earth:
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28 Tilt' Tilemt' of Dllalism
Kane iii Wai'ololi, '0 ka wahine iii Wai'ololii
Male for the narrow waters, female for the
broad waters
The refrain is a theme parallel to the phrase in
the prologue to time:
Hanau Kumulipo i ka po, he kane
Hanau Po'ele i ka po, he wahine
Born was Kumulipo in the night, a male
Born was Po'ele in the night. a female
The Kumulipo assumes that the sexual role of
male and female reproduction which is absolutely
essential to human birth is the norm by which to
posit what must be true for all non-human. organic
life. Male-female dualism became the means by
which the universe was systematically classified
as male-positive/female-negative:
male female
light darkness
day night
sun moon
east west
north south
nsmg setting
wet dry
sea land
fluid solid
ethereal-
. solid
sky earth
The dichotomous style of balanced opposition of
the opening chant of the Kumulipo is a brilliant
reduction of the theme and metaphysics of dualism
within a compressed poetic context. In philosophi-
cally reducing all organic and abstract form to
dualistic categorization and opposition. however,
the ancients were ine\'itably to grant greater re-
spect to the masculine component of the universe
and human life and to diminish the importance of
the feminine ..
Male-female dualism ultimately realized a most
forbidding social aspect for both men and women in
the 'ai kl1Pll, or eating tabu. The reason for the law
is explained by the requirement that men perform
their sacred rituals to the god Lono. god of agricul-
ture. in their own eating house (mua). In the mu(/
was kept the Jpl/-I)-Lon{/ gourd image representing
the god himself. After offerings placed in thE' gourd
were consecrated by prayer. the men ate ceremo-
niouslv from the gourd beinre consuming their
meal. Women. who were considered unclean dur-
ing the menstrual period, were never permitted in
or near the premises where the gods and men par-
took of this sacred 'alana, or sacrifice to Lono."
This god. the lpu-o-Loao water gourd sacred to
the Lono worship. is the dominant symbol of the
closing epilogue of chant one in the Kumulipo:
'0 ke kane huawai, Alma kena
'0 kalina a ka wai i ho'oulu ai
The male gourd of water, that is the God
From whose flow the vines are made \'ig-
orous
Phallic symbolism is suggested in the gourd im-
age which contained only in a symbolic sense. the
"wai ola a Kane" or the "living waters of Kane."
Kane was the god of procreation while Lono was
the god of natural fertility. These overlapping func-
tions between Kane and Lono, as were the forms of
lightning and thunder in the rainstorms of winter,
were symbolized by the joint association of both
deities in the gourd, which is the god referred to in
the refrain:
He po uhe'e i ka wawa
He nuku, he wai ka 'ai aka la'au
'0 ke Akua ke komo, 'a'oe komo kanaka
'0 kane ia Wai'ololi
'0 ka wahine ia Wai'olola
It is a night gliding through the passage
Of an opening; a stream of water is the
food of plants
It is the god who enters; not as a human
does he enter
l\-1aJe for the narrow waters
Female for the broad waters
The gourd of masculine wai (water) was sym-
bolic of male \'irility, an aspect of mall a (supernat- .
ural power) given by the gods to men. The gourd as
an open calabash with a lid is a female symbol.
Joined to th'e earth the living gourd plant is sym-
bolic also of the placental cord or parent stalk from
which the race has branched out. alluded to in the
epilogue:
'0 kalina a ka wai i hO'oulu ai
'0 ka huli ho'okawowo honua
From whose flow the vines are made vig-
orous;
The plant top sprouts from the earth
made flourishing.
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Water that flowed from the gourd in narrow con-
fines, mO\'ing and rushing, is the wai '"lnli (narrow
waters) of the refrain:
Kane ia wai 'ololi, '0 ka wahine ia wai
'olola
Male for the narrow waters, female for the
broad waters
mll' 'ololii 'broad waters' was water that flowed
out of ponds, lakes, and reservoirs. The energy of
leai 'ololii is seen as potential rather than kinetic.
The antitheses of kiine I wahine and 'ololll 'ololii are
synthesized in wai '010, the gurgling sound of water
pouring from the gourd or trickling and tumbling
along over river boulders. The relationship of the
high, tense front vowel in I iii to the open, relaxed
vowel of Iial in the opposition of 'ololf to 'ololii to
balance the malelfemale antithesis in sounds to be
uttered by the human voice is synthesized by the
prefix '010- as the sound of water in IVai '010. '010 is
an exquisite pun on the name of Lono-i-ka-
makahiki, im'oking the association of Lana's name
with sound, Lana was formally addressed in ritual
prayers as 'Orono or 'Olono with the prefik 1'01,
the subject marker before personal names, '010
means 'to resound' or to sound for a long time. A
gourd container, '010, was used as a receptacle for
water or for kava. These objects were sacred to the
god Kane, for whom water and kava were symbols,
The magnetism of the Kumulipo for those who
enjoy Ii terature is to be found in such rich and sub-
tle analogiesto which effort must be made to ex-
tract the symbolic associations of shape, sound, or
color on several layers of subtlety, so deep is the
layering of figurative meanings to words or roots of
words used as metaphors.
Martha Beckwith, a translator of the Kumulipo,
in another scholarly study of Hawaiian poetics
based on analysis and translation of the romance of
La'ie-i-ka-wai, called attention to the aesthetic re-
Quirement of antithesis in poetic style. She classi-
fied into a table a number of standard paired oppo-
sites typifying dualistic categories, explaining that
"these are paired in rp.peated iteration as a stylistic
element in the composition of chants ... one pair
lies implicit whenever its opposite is used in refer-
ence to the speaker": 13
Female
Male
night day
land water
setting (of sun) rising (of sun)
large small
light (force) hard
prostrate (Positioni upright
downward upward
away (from speaker) toward
The following chant is an example of antithesis
in poetic style, reflecting dualism:
Awake, 0 rain, 0 sun, 0 night
o mists creeping inland
o mists creeping seaward
o masculine sea, femi:line sea, mad sea
Delirious sea, surrounding sea of Iku
The islands are surrounded by the sea
The frothy sea of small billows
The sea of low-lying billows
The sea of uprearing billows
That come hither from Kahiki
To Be.ckwith's list of opposites may be added the
following pairs which are the most persistent ex-
amples of dualism occurring in Hawaiian poetry,
art, and religion:
Female Mal?
earth sky
moon sun
darkness light
night day
left right
left-handed right-handed
awkwardness dexterity
lesser understanding intelligence
weakness strength
disease health
death life
absence of mana mana (skill, power)
poten fial e n e r ~ kinetic e n e r ~
passive active
broad narrow
flat rocks pointed rocks
WOmatl man
cold hot
wet dry
down up
south north
west east
earth sky
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30 Dllalism as a Universal Tlwnc
DUALISM AS A UNIVERSAL THEME
The Kumulipo is not a unique expression of
metaphysical dualism in the literatures or religions
of the world. In Chinese Taoism the moon as a
female luminary is contrasted with the sun as "the
concrete essence of the female or negative princi-
ple in nature ... the male or positive principle is
embodied by the sun ... corresponding to that
which is solid or complete ... hence the symbol of
the sovereign upon earth ... ".14 Dualism is, per-
haps, best exemplified by the Chinese categories
of Yin and Yang, "the negative and positive princi-
ples of universal life ... pictorially represented by
the symbol ... of an egg showing the yolk and the
white strongly differentiated, the dark and light
colors distinguishing the two principles ... Yang
s'ignifies heaven, sun, light, vigor, male, penetra-
tion, the monad ... symbolized by the dragon ...
azure color and oddness in number .. raised land
forms (mountains) are yang ... Similarly yin
stands for earth ... moon, darkness, quiessence,
female, absorption, the duad ... symbolized by
the tiger. .. orange color and even numbers ... ".IS
. As a philosophy of the nature of being. dualism
is not confined to the orient. It is found in broad
distribution throughout Old World orientai and oc-
cidental religions and has influenced the style of
sacred literary expression, as exemplified by Bibli-
cal statements: "Male and Female created he
them"; 16 "Come. let us reason together, "saith the
Lord. "though your sins be as scarlet, they shall be
as white as snow". 17 Dualism has influenced the
symbolic development of entire systems of reli-
gioll! thought, as in India. In Hinduism "trasitori-
ness is confronted with constancy, and the creation
with destruction". '" Shiva-Mahadeva is a creator /
destroyer synthesized in a symbolic dual role. The
opposition of creation to destruction as a rhythmic
process of the natural universe has been reduced to
general categories which are the "combination of
all male and female forms": 19
Female
Male
negative positillf
destruction gc,zeratimz
receptive active
The dualistic attitude survives and persists in
the grammatical gender of Indo-European lan-
guages. as in the categories of male/female or
neuter nouns and male/female definite articles
with agreement of adjective endings:
Male
ellapiz-'the pencil'
pequeiio-'small'
el niiio-'the boy'
los niiios-'the boys'
alguno-'some'
algunos ninos pequeiios,
'some small boys'
der Hirrunel-'the heaven'
der Mond-'the moon'
Female
la pluma-'the pen'
pequena -' small'
la nina-'the girl'
las ninas-'the girls'
alguna-'some'
algunas ninas pequenas.
'some small girls'
die Erde-'the earth'
die Sonne-'the sun'
Dualism as a function of language or as a philos-
ophy of being may be explained as a tendency to-
ward archetypal codification of antitheses arising
from a psychological need of the human mind to
classify, through the convenient means of contrast-
ing oppositions, those sets of objects, shapes, col-
ors, and other abstract or concrete values which
are either same or different. The polemics of early
Greek philosophy illustrates a "iew of Anaximenes
that" 'perception is produced by opposites,jor like
tilings cannot be ((icctcd by like'." 1\lan is able to
comprehend what something is by what is not like'
it. or by what it is not. It is through the interest of .
the Greek philosophers in questions of logic and in
the problems of definition that the nature of dualis-
tic thinking is examined:
"The lonians ... were deeply impressed by the
transitoriness of things. There is ... a fundamen-
tal pessimism in their outlook ... the cycle of
growth and decay.is a far more striking phenome-
non in Aegean lands than in the North and takes
stillmore clearly the form of (l /(Iar 0/ opposites, hot
and cold, wei and dr): It is. accordingly, from that
point of view the early cosmologists regard the
world. The opposition 4day and IZIj;izt. summer and
,
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leinter, with their suggesti',e parallelism in sleep
and leaking, birth and death, are the outstanding
leatures of the world as they saw it , , , Hereklec-
tos of Ephesor speaks of the 'upward and dou'll-
ICard path.' There arc two halt'es of everything behlg
'drawll in opposite directiolls;' this 'opposite tension
keeps things together,', , , Parmenides of Elea talks
of the 'warm and cold' bands nlcirciing OIle another
in the celestial space , , , Empendacles of Akragas
speaks ot' the 'hot and cold, moist and dry; the hot is
Ii rc. the cold is earth, tlze moist is Kater, a;,d the dry is
the air, There are thus four 'roots; fire, earth,
, ter, air, and four stages of creation, "'0
Anaxagoras posited that the formation of a world
starts with a rotatory motion which' "Nous im-
parts to a portion of the mixed mass in which' all
things are together' , , , its rapidity produced a
separation of the rare and the dense, the cold and the
hot, the dark and the light, the moist and the dry, , ,
two great masses, , ' one consisting mostly of the
rare, hot, light, and dry, called the 'aether;' the
other, in which the opposite qualities predominate,
called 'Air' , , , aether or Fire took the outside
whilt: air occupied the centre, The next stage is the
separation of the air into clouds, water, earth, a1ld
stones, , , torn from t'le earth by the rapidity of its
rotation and made red-hot by the speed of their
own motion . .. "21
The contributien of the PI'thagoreans to earlv
Greek philosophy and thei/dualism of
was explored and described by the great philoso-
pher, Aristotle:
", , , Now to seek this is to seek another princi-
ple, namely, as we might say, the source which
begillS motio1l , , , Now those who were the verv
first to take up this kind of inquiry and to say
the underlying subject is one were not dissatisfied
with themselves; but some of those who say that
the underlying subject is one, as if defeated by this
inquiry say that the One and the whole of nature is
immovable not only with respect to generation and
destntction (for this was an old belief and agreed
upon by all) but also with respect to every other
change, and this belief is peculiar to them, Of
those who said that this universe is one, then none
happened to discern also a cause of this kind. ex-
cept perhaps Parmenides; and to this extent, that
he posits notollly one cause but in the same sense two
causes, But those who posit more than one, such as
the Hot and the Cold, or Fire and Earth, are more
able to state the second cause; for they regard Fire
as having a nature which call move things, but fj'ulrr
and Earth as having a contrary nature, , ,"
", , , As we hal'e said, then, the thinkers up to
the time of Empendocles appear to have touched
upon two of the causes which we distinguished in
the Physics, the material cause and the moving
cause , , , Empendocles was the first to speak of
the four so-called material elements, not using
them as four, ho\\ever, but only as two, Fin' bl'
itself. and the elements opposed to it (Earth,
and Water) as of one nature, ' ,"
", , , Leucippus and his associate Democritus
declare that the Full and the void are the dements
called the one 'being' and the other 'non-being' , , :
and just as those thinkers. who posit one underlv-
ing substance, generate all other things by its ;t-
tributes. positing the Rare and the Dense as the
principles of all other changing attributes, so these
thinkers say that the differentiae are the causes of
ail other differences in things, These differentiae
are three: Shape, Order, and Position, , , Contem-
poraneously with these thinkers, and even before
them, the so-called Pythagoreans. who were
engaged in the study of mathematical objects, were
the first to advance this study, and having been
brought up in it, they regarded the principles of
mathematical objects as the principles in things
, , , And whatever facts in numbers and harmonies
could be shown to be consistent with the at-
tributes. the parts, and the whole arrangement of the
heaven. these they collected and fitted into a system
, , , since ten is considered to be complete and to
include every nature in numbers. they said that the
bodies which travel in the heavens are also ten; and
since the visible bodies are nine, they added the
so-called 'Counter-iarth' as the tenth body, ,-, the
elements of a number are the Even and the Odd,
the Odd being finite and the Even being infinite;
the One is composed of these (for it is both even
and odd); a number comes from the One; and as we
said. the whole heaven is numbers, , , Other mem-
bers of the saI?e school declare that the p"inciples
are ten, that is. ten pairs arranged in two columns,
opposite agaillstopposite' ":
Finite-Infinite
Odd-Even
One-Many

AI ale-Female
Resting-Moving
Straight-Curved
Light-Darkness
Good-Bad
Square-Rectangular
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32 Dualism as a Ullit1t.'rsal Theme/Number Symbolism and tlie Sacred Four
" ... From both of these schools, then, we can
gather this much, that the principles o!thillgs are the
contraries, and from the Pythagoreans, we are
told how many and which the contraries are". 22
NUMBER SYMBOLISM AND THE
SACRED FOUR
Number symbolism of the odd and even as male
and female is not explicit in the Kumulipo as it is
inTaoistic and Pythagorean numerology. It. is im-
plicit, rather, in the number of its primary divi-
sions and in the functions or properties of those
numbers. There are sixteen wii cantos, of which
the number of wii chanted for the cosmic Pii is
seven; for the age of Ao, nine. The numbers seven
and nine may refer to periods in the lunar and solar
calendars. Since the moon phases are 29.5 per
month, making it difficult to quarter the month
evenly, a convenient allowance of twenty-eight
moon phases in seven-week quarters measure out
a year of fifty-two weeks, yielding thirteen months
as an alternative computation to thirty-six ten-day
weeks in a year.
The appearance of man occurs in the eighth wii,
at the midpoint of the Pii and Ao, so that sixteen is
the sum of eight wii doubled and also the sum of
seven (Po) and nine (Ao) wii. The use of the num-
bers eight and sixteen in the compasses of South-
east Asia, Oceania, and India <jttests to the antiq-
uity of their origins. The Malay compass is
subdivided into eight primary segments and those
in turn into three parts, allowing each subdivision
to equal ISO. There were eight additional points at
the intermediate spaces totalling sixteen points to
the compass ... "occasionally formed fortechnical
purposes. by placing the word samaia, literally an
eye, but here expressing a point of the compass
between primary terms, as Bara! samala Utara,
west northwest. "l3 That much of the Polynesian
language is part of a Malay heritage explains how
the Polynesian word for 'wind' ma!angi came to be.
In Malay 'wind' is angin and 'compass' mata angin
'eye of the wind'. In the Polynesian word matangi
'wind', mata angin 'wind compass' has been fused
into one word.
The wind compass of Polynesia was symbolized
by the eight-legged shape of the octopus god
Tangaroa \'isualized toward eight wind directions,
forming na kai 'elvaiu 'the eight seas' (Hawaii), a
reference to the spaces between the eight radials
or legs of the octopus called ka hf'e hauna wela 'the
hot-striking octopus'. It is interesting to note that
the octopus he'e has eight legs, but the squid
muhe'e has ten. The coordination of the compass
circle with the calendar is probably what was in-
tended in the structure of the Kumulipo, and the
numbers of the Kumulipo may have been an at-
tempt to correlate space with time for the purpose
of memorizing navigation secrets. Overhead the
celestial compass was patterned into the configu-
ration of a spider's net somehow correlated with
the 'eight seas' below, and the 'eyes of the net'
maka 0 ka 'upena were matched with the 'eyes'
maka or 'spaces' between the octopus tentacles of
the wind compass. Navigation methods in Polyne-
sia involved fixing positions of the guiding stars
into the 180 semicircle in the eastern half of the
compass between the North Star and Southern
Cross. In this section there were nine major guid-
ing stars, the maka 'iwa (Hawaii) Dr 'nine eyes'
situated at rising positions called lua, meaning
both 'pit' and 'two'. 24
The antiquity of associating the numbers 4, 8,
16, 32, and 64 with geometric dividing of the circle
into a square or polygon of several sides, i.e., of
situating a diagram of a cube, square, or polygon
into the compass circle, can be appreciated by ob-
serving symbolic diagrams of the universe in
Southeast' Asian and Indian configurations. The
Thai word gk0011 chaun Sanskrit and Pali) is
assigned to eight cardinal points of the compass
marked by eight elephants: tot 'ten' Sanskrit) is
assigned to a compass of four cardinal and four
intermediate points, adding a zenith and nadir. The
use of elephants to mark the compass has an origin
in Hindu mythology and symbolism of the creation
of the universe:
"When Garuda ... the golden-winged sun-bird,
came into existence at the beginning of time, the
elephants also were born. The moment the celes- '.
tial bird broke from its egg, Brahma, the demi-urge
creator, took the two half eggshells in his hands
and sang over them seven holy melodies ...
Through the \'irtue of these incantations Airavata
came forth, the divine elephant that was to become
the mount d Indra , .. Airavata is used to desig-
nate both the rainbow ... and a certain type of
lightning: the two most conspicuolls luminous
manifestations of thunderstorm and rain ...
Aira\'ata was the first di"ine elephant to proceed
from the eggshell in the right hand of Brahma: he
was followed by seven more males. From the shell
in Brahmii's left then appeared eight female ele-
) !
-)
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phants. The sixteen constituted eight couples. and
became the ancestors of all elephants. both in
heaven and in earth. They became also the Dig-
Gajas, or 'elephants' (gaja) of the directiolls o/space
(dik J. 'They support the 1lIlirersp at the four quarters
alldfour poillts between . .. '''. os (The elephant is a
symbol of the strength and force of the monsoon
storms. In Hawaii this uprooting force is symbo-
lized by the boar incarnation. Kamapuaa. of the
storm god. Lono: in this shape he had eight eyes).
The Hindu patterns of the structure of the uni-
verse are illustrative of a common symbolic design
'employed in Buddhistyanira diagrams which have
more ancient religious origins in Shi,'a/Shakti
worship and lingam/yoni symbolization:
"In Tibet ... Buddhist tradition developed un-
der the influence of doctrines strongly imbued
with Hindu ... idea(s) ... for example, in the
beautiful temple-ceiling from the holy city of Lhasa
... a perfect yantra-diagram appears ... The per-
sonification in the center is the primal, eternal ...
Radiating from him to the/our quarters and the .lour
points between are eigizt doubles . .. represented as
contained within the heart of the cosmic flower.
This, in turn. is set within the square sanctuary,
and to each 0/ the /ollr quarters stands a meticu-
lously pictured door ... the outermost rim of the
lotus of the creatd universe is represented as a
gigantic corolla ofsixty-/oUY petals ...
In the design on the temple ceiling of Lhasa. eight
vajras encircle the central buddha, sixteen the eight
emallations, and thirty-two the outer rim of the cos-
mic Lotus . .. Returning now to the Shri Yantra, we
may perceive under the abstract linear design this
... primal pair (Shiva-Shakti). There are nine tri-
angles in the figure, interpenetrating, five pointing
downward, four upward ... The five female trian-
gles expanding from above and the four male
emerging from below. signify the continuous pro-
cess of creation ... But the basic and most com-
mon object of worship in Shiva ... is the phallus or
Iingam. This form of the god can be traced back to
the worship of primitive stone symbols as early as
the neolithic period. Already at Mohenjo-Daro the
lingam occurs ... denotes the male creative en-
ergy of Shiva ... The great subterranean rock-cut
cave-temple of Elephanta near Bombay. .. is
adorned with many anthropomorphic representa-
tions of Shiva ... The central sanctuary of this
extensive temple is a simple, monumental, square
shrine, with fOllr entrances on the jour sides, each
guarded byapairo/dirilll' doorkeepers . .. Within is
the austere symbol of the lingam. emanating to
/;mrquarters its all-productive energy."'
A pattern of increasing the powers of 4 in the
number schemes of di"ination may be observed in
the 1 Ching trigrams and hexagrams by which the
"regular (or primary) lineal figures were 8 ...
which are multiplied. in each, till they amounted to
64"'6". This number. 64. or the cube of and
square of 8, is a number also expressed in the
fractions of the Egyptian corn measure hieroglyph
which add up to 63/64 (l/2 + 1/4 .... 118'"
1/16 + 1/32 + 1/64) and was diagrammed as the
'sound eye' of measurement, called the 'eye of
Horus'. The eyes of Horus. the falcon god of the
sun, represented the sun and moon." The total



number of combinations in the 1 Ching trigrams
and hexagrams is 256 (16' = 256 = 44) which is
comparable to the total number of possible number
combinations in bUfe divination. Ewe divination is
practiced in the Caroline Islands (Micronesia); a
coconut leaf is knotted into pairs of number com-
binations. There are 16 named pairs and 256 com-
binations.28
There is a suggestion in the formulaic use of 4,
8, 16, 32, 64, and 256 of the shape of the square and
cube within the circle, a diagram of the structure of
the universe which has been a powerful symbol of
sacredness in Old World religions. "As in the
mythologies of Hinduism, in which each world cy-
cle is subdivided into four yugas or world ages ...
the idea of totality is associated with the number
four. 'Four square' signifies totality. Anything com-
plete and self-contained is conceived as possessing
all of its four 'quarters' (pada). It is established
firmly on its 'four legs' (catuh-pada). "'9 The god
Brahma is "four-faced, and with his faces he con-
trols the quarters and the. whole field of the un i-
verse."30
"As celestial light, I manifest myself, as wind
and earth, as the water of the oceans, and as the
space extending to the four quarters, (ving betlt'eel1
1
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34 Nllmber Symbolism alld the Sacred Four
the fOllr quarters alld stretchillg above and below. I
am the Primeval Being and the Supreme Refuge.
From me originates whatever has been, shall be,
or is. And whateve( you may see, hear, or know in
the whole of the universe, know me as Him who
therein abides. Cycle after cycle, I produce out of
my essence the spheres and creatures of the cos-
mos."l]
The quartering of the structure of the Kumulipo
wa into fours may then be regarded as correspond-
ing to a four-cornered (kihi) shape of time as well
as the quartering of space into the four quadrants of
the compass. In four wa of the Pii all organic life in
the sea and on land is born; in the next four all
mammals, induding man. It is in the eighth wli that
the creation achieves the apex of biological ascen-
dancy in the birth of man and through him the intel-
ligence (ao, na'auao) or 'light' by which the dark-
ness of Pii can then be comprehended. Following
the emergence of man and gods in the great Ao, the
history of man unfolds genealogically through re-
counted historical periods of the gods, the migra-
tions. and the heroic chieftains who settled Hawaii
before the time of Ka-'l-i-rnamao. whose birth was
celebrated in the concluding sixteenth wa.
Hawaiian computation was based on ten, but
"four is assumed as the lowest class or collection of
numbers. and the classes proceed in a regular scale
upwards from 4 to 400.000 increasing by ten.
thus:"
Aha kahi 4 units are 1 kauna 4
'Vmi kauna ten 4's I kanaha 40
'Umi kanaha ten 40's Ilau 400
'Umi lau len 400's I mano 4.000
'Umi mana ten 4000's I kini 40,000
'Umi kini ten 40.000s Ilehu 400,000
therefore:
50 = kanaha me ka 'umi
60 = akahi kanaha me ka 'iwakalua
70 = akahi kanaha me ke kanakolu
akahi kanaha me ka 'umi 'ekolu
80 = 'elua kanaha
100 = 'elua kanaha me ka 'iwakalua
600 = ho'okahi lau a me na kanaha 'elima
10.000 = 'elua mana me na lau 'elima
.. Any number may be easily reduced from English
to Hawaiian computation by dividing by 4. and vice
versa by multiplying by 4; thus: 846.278 di\'ided by
4 = 211.562 or 2 lehu. 1 kini. I mano. 5.lau. 6
kanaha."and 2 kauna ... The Hawaiians agree with
.. most other nations in making much use of the num-
ber 10; but the use they make of the number 4
seems to be peculiar. -assuming it as the basis of
classification. "32
The worship of four as a sacred number found its
supreme expression in Pythagorean numerology.
The Pythagoreans regarded even numbers as solu-
ble, therefore ephemeral. feminine, pertaining to
the earthly; odd numbers as indissoluble. mascu-
line, partaking of celestial nature. but the even
number four stood for justice "because It u;as the
first perfect square, the product of equals . .. "33 The
Pythagorean prayer to the 'holy fourfoldness',
which represented the primary elements, was re-
cited as follows:
"Bless us. divine number, thou who generatest
gods and men! 0 holy, holy tetraklys, thou that
containest the root and source. of the eternally
flowing creation! For the divine number begins
with the profound, pure unity until it comes to the
holy four; then it begets the mother of all. the
all-comprising, the all-bounding, the first-born,
the never-swerving, the never-tu-ing holy ten, the
keyholder of all ... "'34
The 'holy ten' was derived by adding the car-
dinal numbers one through four to each other:
I + 2 + 3 + 4 = 10. Thus it was Pythagoras who
remarked:
'''See. what you thought to be four was really ten
and a complete triangle and our password."'"
THE COSMIC SPIDER
The coordination of the octopus compass and
the celestial spider is implied in the numerical divi-
sions of the chant's four-fold structure.
The use of the astronomical shape of the spider's
web has been documented for Hawaii:
"The Celestial Equator is the earth's equator
projected on the celestial sphere. In Hawaii it was
called Ke Ala i ka Piko 0 ltakea. 'the road to the
na\'el of Wake a (the Sky Parent),' i.e., to the centre
of the world" (Fornander, 1878: 127). According to
Best piko. 0 Wakea instead applies to the ecliptic
(1922 a: 12). Among the Maori the corresponding
name te Pito a Rangi 'the navel of Rangi (the Sky
parent)' is interpreted by Smith as the ecliptic
(1913:167-168). Fornander supplies yet another
name for the celestial equator. Ke Alaula a kc
/{u'uku'u, 'the bright road of the spider'
(]878:127). However, Makemson holds the view
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that his expression refers to the ecliptic, since "the
path oj the spider refers to the spiralling motioll oj the
sun northward and southu'ard during the year. "36
Evidence for an association of shape equating
the form of the octopus and the spider, or combin-
ing both as one in a correlation of shape, is found in
Easter Island tradition, Heyerdahl mentions the
migration of chief Hotu !'vlatu'a to Easter which he
named Te Pito a te H enlla, 'The avel of the Earth,'
and the native description of the road plan of the
\'illage according to the web of the spider:
'. "Another ancient local legend collected by
Thomson, and knov.m as the Apai, had a corre-
sponding hint. This text was recited independently
from a written tablet by two old Easter Islanders,
and translated into English by Salmon, Between
two unintelligible sections of text, 'supposed to
have been written in some ancient language, the
key to which has long ago been lost', the following
appears in the usual local language: 'When the is-
land was first created and became known to our
forefathers, the land was crossed with roads beau-
tifully pa\'ed with flat stones. The stones were laid
close together so artistically that no rough edges
were exposed. Coffee trees (?) were growing
close together along the borders of the road, that
met overhead, and the branches were laced to-
gether like musc.Jes. Heke was the builder oj these
roads, and it was he, who sat in the place o.fhonor in
the middle where the roads branched away it! every
direction. These roads were cunningly contrived to
represent the plan of the web of the grey and black-
pointed spider, and no man could discover the be-
ginning or the end thereof.' After a further section
of text in an unintelligible former language, the
name s of some persons living in the former
latherland are cited, and this former habitat is alle-
gorically referred to as the land where the blackcmd
whitepointed spider would have mounted to heave1!,
but was prevented by the bitterness and the cold"."
Heke (Easter Island)-He'e (Hawaiian) is the oc-
topus,Fe'e, the form of the creator god Tangaroa of
Samoa. A description of the house of the octopus
god Fe'e in Samoa is described by Stair:
"0 Ie Fale a Ie Fe'e (the Temple of the Fe'e), the
war-god of A'ana, Upolu. was formerly a place of
great renown and importance. but of late years its
glory has departed. Its history was described to
me in such a way. that I determined to visit it and
see for myself the marvels described. Not only
were there the remains of the temple of the god.
but quantities of coral that he had carried up from
the reef into the mountains lay scattered on every
side. I found that comparatively few had actually
visited the spot. but the name of the place was
familiar as also the wonderful stories of the famous
fale ma'a. or stone house of the god. The large
blocks of coral. requiring several men to lift them.
were scattered about the temple. and which the
god had carried up from the reef single-handed
"
" ... We started from Apia in good time. full of
eager curiosity. Several miles inland we reached a
point of interest. as the track led directly through
[he great fortress of 010, of 0 Ie Vaemallllga.de-
serted at that time:but which had played an impor-
tant part in many a struggle of the past ... down
the steep sides of a precipitous mountain into a
valley ... crossing this valley. a short distance
brought us to another river-bed. down which a
small stream was quietly threading its way ... we
followed its upward course for some little time,
when our guide suddenly sprang upon the bank.
and glancing around the spot near which he stood.
hastily exclaimed. '0 lenei lelale, 0 Ie Fe'e' (Here is
the house of the Fe'e) ... Our guide commenced in
good earnest to clear away the brushwood and un-
dergrowth that covered the place. and as we all
joined in the work the ground was soon cleared,
and the remains of the far-famed Fale a Ie Fe'e, or
house of the Fe'e were laid bare before us ... "
". . . We soon discovered that the house had
been built of the usual round or elliptical shape, but
that the builders. whoever they were, had substi-
tuted slabs of basalt for the wooden posts usually
placed to support the eaves, as is the case almost
universally with the Samoans; so much so, that I
believe this is the only known instance of a depar-
ture from this rule. Whatever had been the charac-
ter of the roof formerly used. it had long since
perished, and the centre slab of stone that sup-
ported it had fallen, whilst the place of the roof
itself was supplied by two large forest trees which
covered the ruins. and whose far-reaching and
strongly buttressed roots were spread out over the
site of the floor of the house ... " .
" ... We found 'twelve or thirteC1l of the smaller
stone posts still standing; but the large centre
slabs lay broken in the middle of the circle. The
outer posts, which were still standing. were about
four feet out of the ground, whilst the centre slabs
appear to have been originally about twelve or
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36 The Cosmic Spider
thirteen feet in length. fifteen or eighteen inches in
width. and seven or eight inches thick. The ends
had been inserted in the ground. and I imagine
that. when placed upright. another slab had been
laid horizontally upon them. from which other
slabs or posts were raised to support the roof.
Several of our party had seen these centre slabs
standing not long before. and could thus testify to
their appearance ... "
" ... At about six or eight feet on the left-
hands ide of the ruin was a small stone platform. or
seat, still remaining, and which was perfect.
Whether it had been used as a seat for the priest. or
altar, was hard to say; but from the sloping stone
support at the back. I fancy it had been used as a
seat by the priest ... "
". .. The house had been forty-eight feet in
length by forty-five in breadth. One portion of the
floor of the house had been covered with a pave-
ment of neatly placed slabs of stone; but these had
begun to be displaced. As I looked upon this relic of
bygone ages. many questions arose; foremost of
which came the thought, from whence had these
huge slabs of stone had been obtained. and how had
they been wrought by the natives, with their ab-
sence of tools, into there [sic 1 present shape? ...
had I not known that the Samoans adopted a very
simple but ingenious plan to split and rend similar
stones. That particular kind of basalt, especially.
splits easily. and a heavy blow soon rends a de-
tached block; but when the natives require to split
the solid bed of rock. they clear off the mould that
may be on the surface. kindle a fire upon it in the
direction in which they wish the fracture to run.
and then, when the stone is sufficiently heated.
they dash cold water over the heated surface, and
their work, so far as rending the rock is concerned,
is accomplished ... "
" ... The little that we could gather about this
old ruin is this: -The god. or Aitu. in the form of a
cuttle-fish (0 Ie Fe'e) was stated to have been
brought from Savaii, by a woman, to Apia; but. on
reaching that place he made his escape from the
basket in which he was carried, and following the
course of the mountain torrent bed. he had reached
this spot, far inland. where he took up his abode.
and in process of time made the place famous
" .'R
The probable significance of the shape of the
octopus (fe'e) house in Samoa. to which there were
twelve or thirteen stone pillars. and the associa-
tion in Easter Island with Heke (octopus) sitting ill
the center of a road plan based 0'1 the pattern of the
spider's web. may be that such a shape is reminis-
cent of home and courtyard design in Southeast
Asia in which the principal dwelling is situated in
the center of a square or circle out of which the
major gates open to the four cardinal directions as
do the doors of the temple.
The concept of a spider's web associated with
the sky also recall s the role of the spider as a major
creator god in Southeast Asian and Indian origin
myths. In Burma among the Shan is a belief that the
creation is built on the webs of spiders at the four
cardinal points of the compass:
"The Shans believe that this present world is
incalculably old. Hundreds of thousands of years
before our world was created there was another
world. but of its creation there is no legend. It was
inhabited by people like ourselves; there were also
beasts and birds. and its rivers and seas were full of
fish. At the beginning of the world only one sun
existed. and life then was the same as it is now.
After many hundreds of thousands of years a sec-
ond sun appeared. and the trees. grass, and green
. herbs became the colour of gold. Then a third sun
came into the heavens, and the three suns together
made so much heat that all beasts died, also all
men. Women were still ali,'e on the earth, as they
had more blessings than men, attaining a certain
merit by becoming mothers of saints and Bodhi-
sats. When they were dead no creature was left
alive on the earth, or in the rivers and sea, but one
enormous fish. Then. as the world grew hotter.
and still more hot. the great fish also died: in its
dying struggles in the boiling sea it burst. and its
fat took fire. burning with such an enormous flame
that the whole world was alight. blazing fiercely
until it was quite consumed. Some say that seven.
suns. and some that nine. were created, and the.
world became like whirlwinds; there was no solid
part remaining ... "
" ... After thousands and hundreds of thousands
of years, the world was again created. Shans be-
lieve that there h a \ ' t ~ been many worlds created,
and after many. many years each world W3S de-
stroyed and formed again: this world in which we
now live will alsc; be destroyed by iire. and will
againbe renewed ... "
" ... When our present world first came into
existence it was covered with lI'ater. At first the
water was shallC/w, but in time it grew deeper.
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bec()ming a great deep sea. which rose higher and
higher until it almost reached the heavens. There
was an endless space to the :-';orth and to the South.
to the East and to the West. and still the waves of
the sea rose towards heaven. When the gods of the
high heavens saw that the rising waters threatened
to invade the skies. nine of them came down to
build again the earth. They looked at the rolling
seas. and saying. 'It is too difficult for us.' they
returned again to hea,en. Then, as the waters still
rose. /0111' greater guds descend .. d from the highest
hemcH. and brought with them fOllr huge spiders.
o HC spider leas sen t on the sea to the South, and it
SPIlIl all CIlormous web all round itstir. the web and
the spider/ormillg the SOli them Island. That is the
island inlchich ICC lhc. which Ice call our world. The
other three spiders Ilue sent to the North. to the East.
and to the West. Each SPllll its geb. so that the spiders
(Il'itll their webs) became the Islands of the East. the
Sortll. and the rtest-islands which no living man
has seen. though the spirits of the dead may be
reborn in them. When the islands appeared above
the seas the waters remained in their place. rising
no longer towards heaven. In the middle of the
islands a great mountain rose from the sea; its
name is Loi-sao-miing-the central pillar of the
world-kno.111 in the Buddhist cosmogony else-
where as Mount :\oJeru.";
. .l. similar tradition is found also among the Pa-
laung of the Shan states:
From the rising of the seven suns,
From their rising close together,
The leaves of h ~ trees withered,
The suns shone on the leaves, they withered,
They became all dry together.
The earth and the sand were yellow,
Were yellow from the flame of the heat.
Even that fish that lived in the waters,
That lived in the waters of the ocean,
Broke itself with the scorching heat.
As it broke it became fire,
A fire great and terrible, consuming the
world. .
The earth is consumed, nothing remains,
Nothing as large as a pearl,
Not even ashes the size of a fly.
All the sweet smells of the world mingled
together,
Are wafted up to the land of spirits.
The scent rose up to the heaven of heavens,
To the sea of Sa-gya. ruler of heaven.
Even the se,'en circles of mountains
Are filled with the scent
Rising to the se'en thrones of Sa-gya.
Vntil the greatest throne became as fire ...
" ... There are various legends to account for
the origin of our present world. the iollowing frag-
ment appears to refer to it:
Call alld bring great spiders.
Ten great spiders. Let theill descmd.
Carrying earth the size of a pea.
Earth the size of a pearl.
The spiders met togcther,
I" one niglzt they bllilded.
I" one night they made the world . ..
" ... The centre of the Universe is a great moun-
tain named Ting Loi Sao Mong. the Shan name for
;VIount Meru; four islands. connected with it under
the tumultuous waters of the sea. lie to the north,
south, east and west. Our world is the island to the
south. It is formed out of four elements. earth,
water, fire, and air: and it took thousands and thou-
sands of years to make ... "40
The role of the spider as a creator god in South-
east Asian myth, of which the Shan and Palaung
versions of creation are examples, is also found in
insular Indonesia. Among the Kayans of central
Borneo is the belief in a primeval sea and sky. A
great rock fell into the sea from the sky, and slime
collected upon it. Worms eventually bred upon the
slime, having issued from it themselves, and these
bore into the rock, causing sand to be produced and
eventually, soil. From the sky a wooden handle of a
sword fell and took root, becoming a tree. From
the moon fell a vine. The tree and the vine bore two
beings: a boy and a girl. In a related version a
spider first spun a web in the sky from which it then
descended. The web caught a stone which fell from
the sky and the stone grew to fill in the space. A
lichen fell from the heavens to the rock and became
a worm. From the excrement of the worm the first
soil was formed. This earth spread over tlie rock,
and onto it fell a tree which then grew. A crab
dropped from the sky and by its clawing about, the
mountains and valleys were formed. The vine and
the tree, which formed from a sword or spindle
which fell from the sky, produced a being without
arms or legs which eventually gave birth to human
offspring.41
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38 The Cosmic Spider
Farther eastward into Micronesia, the cosmo-
gonic myth of creation is fairly absent except in the
Gilbert Islands and the Marshalls. On Nauru, cre-
ation is shared by two beings called Ancient Spider,
Sarea" the Elder, and Young Spider, Nareau the
liJlmger. They dwell in a darkness or void, or they
float in endle:.;s space or upon an infinite primeval
sea. l\areau the Elder took a tridacna shell and
from this made heaven and earth, or. he crawled
into the crack of the rock. Inside the rock the shell
he enters is what is kno,,;n to be the world. A snail
then raises the roof of the shell and becomes the
moon. Another sk'y-raiser in Gilbertese myth is
the butterfly or the worm, calledRigi or Riki. Rigi
first raises the sky. then Nareau the Elder, or An-
cient Spider, orders sand and water to mate. They
produce the octopus. the eel, and Nareau the Youn-
ger, or Young Spider. :\'areau the Younger then
cuts off two of the legs of the octopus, who then has
Riki help him lift the sky. From the great effort of
raising the sky, Riki falls dead from exhaustion. A
sympathetic god comes along and picks up the
pieces, flinging them into the sky where they are
now the Milky Way, ll'lata-Rigi, or Mata-Riki,
,yes-o/-Rigi, ' (,yes-of-Riki') the worm. His
severed legs fall and become eels. Nareau the
Younger makes the sun and moon with the eyes of
his tather. stars from his brain. rocks and stones
from his flesh.: and trees from his spine."
A similar version from 1'iauru records that the
god ()f thunder and lightning is Tabuerik. or . An-
cient Spider' Oupiter) who takes the form of an
omnipotent bird and soars O\'er chaos. During this
chaos sk)'lies prone upon the earth. The butterfly
Rigi separates heaven and earth. Ancient Spider
then turns stones into men who become supports
for the sky. Young Spider. Areop-it-Emlin. is born
from a boil on the back of Dabaga, the tortoise.
43
In
" :"IIarshallese variant from the Ralik chain, the
spider spins a web as the gull stretches out the
sky. 44
The rel"tionship between the birds and the spi-
der creator which appears in the Ralik variant is
found in Indonesian tales. The spider functions in a
more subordinate role as a guardian deity to the
Sea Dyab of Borneo. In this guardian spirit role
the spider belongs to the Spirit Birds who are the
ilock of Singaiang Burong. Ruler of the Spirit
\\'orld.
In the story of Siu. the culture hero who intro-
duces rice cultivation to the Dyaks from the Spirit
Birds, the eight daughters of SingaIang Burong
function as tutelary deities who interact with man-
kind. Seragunting, son of Siu by the youngest
daughter of Singalang Burong, is a child hero who
by seeking his lost mother forces her to send the
greatEmplawajawa, Spider of java to guide him
across the sea in his search for her country.
The story begins when Siu the Dyak goes off to
hunt birds in the jungle and. having caught -a few,
proceeds to find shelter for the night. He spies a
house in which there are no people and enters
whereupon he is told by a young giri that he is in
the house of the Ruler of the Spirit World. Singa-
lang Burong, chief of the birds, and that she is the
youngest of his daughters. After some time Siu
marries her, having promised never to kill a bird
again nor ever to hold one in his hands. Ther re-
turn to his village, and Siu's son Seragunting is
born.
One day Siu is tempted to hold a bird and, for
breaking his promise, suffers the departure of his
wife to her father's home. Seragunting prevails
upon his father Siu to search for his mother. Siu and
Seragunting travel through the forest looking for
her. Each time that they pause to rest, Seragunting
finds a bundle of food already prepared for him.
Finally, they reach the seashore. One day as Sera-
gunting is watching he hears the sound of paddles
as several long boats approach in the distance:
"He hailed the first, and asked the men in it to
take him and his father with them. The boat made
for the shore, but the man in the bows recognised
the two wanderers, and shouted out: 'It is Siu and
his son Seragunting; do not let them come into the
boat.' ... Now these were the boats of the sons-in-
law of Singalang Burong ... The next day Sera-
gunting saw what seemed to be a dark cloud come
towards him over the sea. As it came nearer, it took
the form of a gigantic spider. carrying some food and.
clothes . .. "
"'Do not be afraid . . said the Spider, 'I have come to
help you and your father. I have brought you food and
clothing. When you have had some food and changed
your clothes, I will take you across the water to the
land on the other side. My name is Emplawa java
(the Spider of java). I know your history, and I will
lead you to your mother whom you seek . .... "
After they had eaten and put on the new clothes
brought them, the spider told them to go !('ith him
across the sea. The), were not to be afraid. but to
follow his track, not tllming to the Ylght hand nor to
the Ie/i. "
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Seragunting and his father approached the oppo-
site shore towards evening. :-.lot far from the land-
ing where there were many boats they found sev-
eral houses. and one which was longer and more
imposing than any of the others. To this house the
Spider directed Seragunting, telling him that he
would find this mother there. The Spider then left
them."
When they encountered Seragunting's mother,
she said to him: 'My dear son ... though I left you I
did not forget you. It was I who placed the food by
you every night. I left your father because he broke
his promise ... But you are my own son, and I have
been wishing to see you ... It was I who sent the
Spider to help you and show you your way here . .. "
From the Spirit Birds and Singalang Burong, Siu
and Seragunting learn rice agriculture and when
transported back to their home they teach the Sea
Dyaks of Borneo how to grow rice. 45
The role ofthe spider as crea'tor god and culture
hero is highly developed in the folk myths of India,
as one follows the motif of the spider's web farther
westward. While Java's tutelary guardian spider,
Emplawa Jawa, is connected with sea travel and
the distribution of rice cultivation, the spider's role
in India is connected with the ordering of the
heavens. The mythological concept of the sky con-
taining a spider's web in which constellations are
hung as well as the origin of the spider in balls of
yarn is found in the myths of Orissa. The Didayi of
Patroputtu, Koraput District tell this tale:
"Long ago, when the earth was covered with water,
R umrok hung a boar in a spider's web up in the sky.
When Rumrok wanted to make a new world he was
unable to find any earth. He searched everywhere
without success and it was only when he went to
the boar that he found a little earth sticking to its
tail. He removed it and sprinkled it on the face of
the water. After a while the earth grew and grew
and soon there was mud everywhere and the water
began to dry up. But the mud remained damp and
dirty and to harden it Rumrok killed the boar and
ground its bOlIes into powder and spread it over the
world. When the mud dried it was strong and
steady. Then Rumrok created animals and said to
the boar, You may always lie in mud and you will be
as strong as the earth itself. "'46
Among the ]horia of Kerba, Koraput District:
"Somru Jhoria had a very beautiful daughter. Her
name was Sonwari. She was unmarried. In those
days there was no sun in the sky; the world lived in
darkness. Sonwari used to wear golden ring, in her
ears. When she was married she went to her
husband's house ... One day while she was draw-
ing water a great kite swooped down and snatched
one of the golden ornaments from her ear. It flell'
up, up into the sky but was caught in the great spider's
web that stretches across the heavens .. . In this way
the sun came into being. "47
Among the Kond of Charcharganna. Ganjam
District: "Jaonra Pinnu once got a very bad cough
and brought up phlegm from his chest. He picked
up the mess and said to it, 'Become a spidel' and go
to Nirantali and help her.' As he spoke it turned
into a strange creature with nine legs. At that time
Nirantali and Bindrabari the blacksmith were
engaged in making the clouds and the spider went to
help string them in the sky. Nirantali said, 'Go and
see the four quarters 0/ the world and tell liS Irlzat is
good and what is bad. '
The spider climbed liP, spun a thread/rom its belly
and sWlIng round the world: it saw east. west and
north. But when it wanted to go to the sOllth, it ran
0111 a/thread. Nirantali said, 'Very well, stay where
you are and make your thread! "48
In tales which involve the spider's association
with weaving, the birth of the spider from the balls
of yarn, its ability to spin thread from its belly. its
role as a teacher of fishermen and weavers in the
techniques of netting and cloth-making, and its
function as the author of patterns make the spider
in India a tutelary culture hero. The Bhattra of
Parsel, Koraput District tell this tale:
"In Salheputti village there lived a Ganda called
Arjun. He had five sons and three daughters. He
got them married, all but the youngest: when this
boy too grew up he went to find a bride for him. He
found a good girl in the house of the watchman of
Baiyaguda. When the arrangements for the wed-
ding were completed Arjun called his relatives and
many Gandas came to the village. Arjun took some
yarn in his right hand and wound it into a ball on his
left. But the yarn slipped from his hand and fell on
the bridegr-oom's foot. Directly it touched the foot,
life came into it and it turned into a spider. The
spider climbed up into the boys wedding-crown. The
wind carried it. and its thread into a tree. The spider
lived-there and began to spin thread/rom its belly. ",.
Among the Banda, Pinnajangar, Koraput Dis-
trict "Mahaprabhu made a spider and its wife and
placed thread in their bellies and told them. 'E ven
if you go seven times around the lI'orld. tilis thread
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40 The Cosmic Spider
will not be exhausfd. Go to that FISherman and show
him how to make a net.' The sPiders went to the
FISherman's house and wove their webs across the
door and over the rafters. The fISherman walched
them and learnt how to make his nets. "SO
Among the Gadaba, Rajput, Koraput District:
"When Ispur Mahaprabhu reached Tingapan Hill,
the girl was cleaning her hair with a comb ... 'Who
are you?' she said. 'And what do you want?' 'I am
Mahaprabhu and I want to know how to make
clothes for men.' ... She pulled some of her hairs
out of her comb, rolled them into a ball and threw it
down in front of Ispur. It turned into a spider. She
said, Take this little creature home and walch how it
makes its web. From it you will learn iww to make
cloth .. ,,"
The spider as the symbolic shape of the creator
of the universe in classical mythological statement
is found in the Upanishad's, first Mundaka, first
Kha/lda, in which the creation of the world ema-
nates as though from the belly of the spider, a form
of Brahman:
(1) "Brahma arose as the first of the gods-
The maker of all, the protector of the world.
He told the knowledge of Brahmii (brall1na-
vidya), the foundation of all knowledge,
To Atharvan, his eldest son.
(Z) What Brahma taught to Atharvan,
Even thar knowledge of Brahm a, Athan'an
told in ancient time to Angir.
He told it to Bharadvaja Satyavaha:
Bhiiradvaja to Angiras-both the higher and
the lower (knowledge).
(3) Saunaka, verily, indeed, a great house-
holder, approached Angiras according to
rule, and asked: 'Through understanding of
what, pray, does all this world become un-
derstood, sir?'
(4) To him then he said: 'There are two knowl-
edges to be known-as indeed the knowers
of Brahma are wont to say: a higher (para)
and alsoa lower (apara).
(5) Of these, the lower is the Rig-Veda, the
Yajur-Veda, the Sarna-Veda, the Atharva-
Veda,
Pronunciation (siksa), Ritual (kalpaJ,
Grammar (vyakara,}a),
Definition (nirukta), Metrics (ehalldas),
and Astrology
'. Now, the higher is that whereby that Imper-
ishable is apprehended.
(6) That which is invisible, ungraspable, with-
out family, without cast (a-varna) -
Without sight or hearing is It, without hand
or foot,
Eternal, all-pervading. omnipresent, ex-
ceedingly subtile:
This is the Imperishable, which the wise
perceive as the source of beings.
(7) As a spider emits and draws in (its thread),
As herbs arise on the earth.
As the hairs of the head and body from a
living person.
So from the Imperishable arises everything
here.""
The simile of the cunning spider emitting thread
from its belly, yatJzo/7faniibhi/: s.rjalligrh1Jate ea 'as
the spider takes from his body and creates the net',
is developed into the form of Brahman in the Up-
anishad's, second Adhyiiya of the Br/lad- Ara!lyaka:
"Now when one falls sound asleep (susupta),
when one knows nothing whatsoever. having crept
out through the seventy-two thousand channels
called hitii, which lead from the heart to the peri-
cardium, one rests in the pericardium. Verily, as a
youth or a great king or a great Brahman might rest
when he has reached the summit of bliss, so this
one now rests ... As a spider might come out with
his thread, as small sparks come forth from the
fire, even so/rom this Soul come forth all vital ener-
gies (priina), all world's, all gods, all beings. "53
Again, in the sixth Adhyaya of the SvetiiSvatara
l.:panishad:
"The one God who covers himseU:
Like a spider, with thread
Produced from Primary Matter rpradhi'ma),
According to his ou'/l nature (smbliamtas)"
and in the sixth Prapatilaka of the Maitri Up-
anishad: .
"NOll', as a spider mounting up by means of his
thread (tantu) obtains free space, thus, assuredly,
indeed. does that meditator, mounting up by means
of Om, obtain independence (sviitantryaJ. "54
The negative image of the spider is not Brahman
but Maya, the eternal weave of the web of illusion.
The spider is also considered as a lunar animal in
many myths depicting the moon as a gigantic spi-
der." just as a certain specie> of spider all the
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island of Tongareva is called Sina 'moon' (god-
dess). The Gonds of India call the Great Spider.
who is seen "straddling across the high road under
a dark sky", Makramal Chalri, the name by which
he is also known on Ceylon. ,. In this form the
celestial spider is associated with the ecliptic.
In computing the solstice days in Vedic litera-
ture, Sengupta demonstrated that motion of the
sun toward its northerly course and then towards
the southerly was compared to a spider in the
l!gveda B ralmzanas:
"'On the new moon of Magha he rests, being
about to turn northwards; these also rest, being
, about to sacrifice with the introductory aliralra;
thus for the first time they obtain him; on him they
lay hold with the catllrvinzsa; that is why the laying
hold has its name. He goes north for six months;
him they follow with six day periods in forward
arrangement. Ha\'ing gone north for six months he
stands still being about to turn southwards: these
also rest, being about to sacrifice with the Vi$lIvant
day: thus for the second time they obtain him. He
goes south for six months: they follow him with si.x
day period in reverse older. Having gone south for
six months he stands still, and they about to sacri-
fice with the M ahavrata day obtain him for the
third time. In that they obtain him thrice, the year
is in three ways arranged. Verily it serves to obtain
the year. With regard to this this sacrificial verse is
sung:
Ordaining the days and nights,
Like a cunning spider,
For six months south constantly,
For six north the sun goeth. ''''7
(Kausilaki Brahmar:a, xix, 3; {?gveda
From sensitive computations based on the Rg
Vedic hymns, Sengupta was able to deduce that the
sun turned north on the new moon ofMagha, the
star Regulus, in 3517 B. C. and thus determined
the age of the Briihmanas:
"We have thus shown from the direct state-
ments as found in the B rahmanas and the
Balldhayana Srauta Sutra, that the of
this class of literature and of the religious ceremo-
nies prescribed in them began from about 3550
B. C. and terminated at about 2100 B. C. "'73
From this data the ability of the Hindus to deter-
mine the ecliptic, the solstices and equinoxes,
described as Ihe cunningof a spider, has been docu-
mented for 3550 B. C., establishing the concept of
the spider as a shape of the celestial creator and the
spider's path as the ecliptic very early in Inclia and
in Indic literature. The Polynesians were not yet
settled in West Polynesia in 3550 B.C .. however
their calendar computations, as previously dis-
cussed in preceding chapters. may well have begun
between 3000 and 1800 B. C. The appearance of
the metaphor of the spider and the spider's web in
the sky in the common. e\'eryday folklore of India
and the association with cloth and net-weaving
techniques may argue well in favor of India as the
home of the spider creator concept which is found
in Southeast Asia and in Oceania where the spider's
net was a conceptual configuration for the ecliptic.
The spider's net as a sky formation is present in
the heroic cycle of Tah.1ki, the adventurer-
chieftain who makes ajourney to recover his father
from the Matuauru demons in the land of Puna.
There he discovers that the eyes of his father.
Hema, have served as "lights" for the star-
maidens. Tahaki took the eyes and returned them
to Hema's eye sockets so that both eyes regain
their sight:
"Then indeed for the first time Hema realized
that this was Tahaki. He caught his son in his arms
and set him upon his knees, and rubbed noses with
him in affection. And Hemi! wept for very joy over
his boy, and as he wept he chanted:
(1) The child remained behind at Havaiki, alas!
The father had vanished in Kororupo, alas!
The father was brought to the point of death
by the gobin myriads of Matuauru, alas!
Ho! Wonderful is the son!
(2) Long has the father been gone.
It is the son who now avenges the father
Lost far below in Kororupo, alas!
Ho! Valiant is the son!
" ... Soon they ceased weeping, and afterwards
Tahaki left his father in the land of Puna and the
star-maidens, and went back to Hiva-nui, the land
of the goblins, to exact vengeance for his father's
shame .. . "
'Then Tahaki made a and Tuku-
tuku-raho-nui, Great Spider, fashioned it logether,
and Tahaki sang a song about Ihis nel:
(1) First Voice:
. Spread-the net IS spread!
Second Voice:
It is spread in the World-of-Night!
,_. _ .. ' v._. ,. __ ..... .... -.. __ , _ ..... " ... _.
.._---..... ..-... .. --,-
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42 The Cosmic Spider
Chorus:
A mighty net be longing to Tahaki,
Filled till it bellies out above,
Till it sags down below!
Refrain:
His fish is caught in the meshes-
It is indeed the goblin-band of Matuauru.
Ho! A mighty net-
(2) First Voice:
A mighty net is the net of Tahaki!
Second Voice:
Filled till it bellies out above, till it sags
down below-
Chorus:
Completely filled as it lies spread out
here upon the shore!
Refrain:
His fish is entangled in the meshes-
It is indeed the goblin-band of Matuauru.
Here upon the shore-
(3) First Voice:
Here upon the shore lies the mighty net
of Tahaki,
Second Voice:
Filled till it bellies out above, till it sags
down below-
Chorus: _
Crowded with
Completely filled as it spreads out before
Punga-ariki-tahi.
Refrain:
His fish is hemmed in by the net-
It is indeed the goblin-band of Matuauru.
So it is! Oho!
"Now when Tahaki overtook them the goblin
myriads of Matuauru were fast asleep, Immedi-
ately Tahaki and his companion, Great Spider, com-
pletely surrounded the sleeping-place of the gob-
lins, one and all, with the net; and Tahaki said to
Great Spider, "Keep guard over our net-I am go-
ing to start a blaze.""
The concept of the 'way of the spider', a path of
travel. is a traditional phrase. When Te-Aru-
Tanga-Nuku builds his canoe Taraipo, Oro-taere,
on his way to help Te-Aru-Tanga, comes upon a
struggle between the white heron, Ruru, and a
sea snake , Aa. The Ruru asks Oro-taere where he
is going, and Oro-taere replies, "I am going to fell a
tree to make a ship for the at'iJd (chieD, for Te-Aru-
Tanga-Nuku," whereupon the white heron encour-
ages him: "Go to my tree, !Jy way of the spiders, itis
a Manta-mea," (I reira te Ruru i akakite mai ai i te
rakau, 'E oro ra ki taku rakau i te ara pun-
gaverevere, e Maota-mea).59
The 'way of the spider' is known in Hawaii as the
ecliptic, Ke-ala-a-ke-ku-'uku'u, 'pathway of the
spider' (ku 'uku 'u, 'to let down, as a net') who is
called Tukutuku-raho-nui (spider-of-Iarge-
scrotum) 'Great Spider', Tahitian tutelary deity of
net-weaving in the Tahaki cycle. The pathway of
this spider was shown on the navigation gourd in
Hawaii. It had several principal markings: the
celestial equator, Ka Piko 0 Wakea 'The Navel of
Wilkea (Sky Father),; the ecliptic, Ke Ala a ke
Ku'uku'u 'The Path of the Spider', which was
divided into four parts: the limit of the. sun's path in
the north on the 15th or 16th day of the month
Kaulua, i. e., the summer solstice, Ke Ala Polohiwa
a Kane 'The Black Shining Road of Kane'; the limit
of the sun's path in the south on the 15th or 16th day
of the month Hilinama, Ke Alallui Polohiwa a
Kdnaloa 'The Black Shining Road of Kanaloa; the
eastern quarter Ke Ala'ula a Kane 'The Dawning'
or the 'Bright (Red) Road of Kane'; the western
quarter, Ke Alanui Ma'awe'ula a Kanaloa', 'The
Rea-Track (as of a spider's thread) of Kanaloa', and
a line drawn between the North Star (Polaris) and
the Southern Cross. Across this sphere was
graphed, in the form of a net woven over the cala-
bash of mesh squares, a grid numbering twenty-
four' to thirty-six spaces, called na maka 0 'Alihi
'the eyes of ' Ali hi', and below the rim of the gourd,
securing the mesh to the rim, was a red cord of
'olona twine called the 'Alihi, corresponding to the
name of Tahaki's loyal cousin and helper, Karihi, '
who assisted Tahaki in reaching the sky world.
60
\
The Hawaiian navigation gourd net which bears the
name of Karihi as the supporting red cord, 'alihi,
and the 'eyes of Karihi', l1a maka 0 'Alihi, is a
parallel to the net of Tahaki fashioned by Tuku-
tuku-raho-nui 'Great Spider' whose path was out-
lined between the solstices and equinoxes on the
ecliptic. So sang the Hawaiian bards of the exploits
of Tahaki and Karihi ('Alihi):
Horo Hema i Kahiki, ki'i i ke 'apo-'ula
Loa'a Hema,lilo i ka 'A'aia,
Hii'ule i Kahiki, i Kapakapaakaua,
Waiho ai i Vlu-paupau
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Hema went to Tahiti to fetch the red
fillet (circlet or ring)
Hema was caught by the Aaia
He fell dead in Tahiti, in
Kapakapakaua,
He rests in lJ!u-paupau
'0 ke anuenue ke ala 0 Kaha'i
Pi'i Kaha'i, KoiKaha'i
He Kaha'i i ke Ko'i 'ula a Kane
Hihia i na maka 0 'Alihi
Ae Kaha'i i ke anaha
He anaha ke kanaka, ka wa'a
lluna 0 Hanaiakamalama
'0 ke ala ia i 'imi ai i ka makua 0 Kaha'i
'0 hele a i ka moana wehiwehi
A halulu i Hale-kumu-kalani
Vi mai kini 0 ke akua
;l/inau '0 Kane '0 Kanaloa
Heaha kau huaka'i nui
E Kaha'i, i hiki mai ai?
I 'imi mai au i ka Hema
Aia ia Kahiki, aia i UIu-paupau
Aia i ka 'A' aia, haha mau 'ia a Kane
Loa'a aku i kiikulu a Kahiki.
The rainbow is the path of Kaha'i
Kaha'i arose, Kaha'i bestirred himself,
Kaha'i passed on on the floating cloud
of Kane
Perplexed were the eyes 0/ 'Alihi
Kaha'i passe.d on on the glancing light
The glancing light (on) men and canoes
Above was Hanaiakamalama (moon)
That is the road to seek the father
of Kaha'i
Go on over the deep blue ocean
And shake the foundations of heaven
Inquiring are the retainers of the God
Kane and Kanaloa are asking
For what purpose is your large
travelling party,
o Kaha'i that has come hither?
I am seeking for Hema
There in Kahiki, there in UIupaupau
There at the Aaia constantly breathed
on by Kane
Reaching to the farthest ends
of Kahiki. 61
THE CORD OF THE SPIDER
In Hawaiian myth the spider's web or the shape
of the spider in the sky is a form of the supernatural
hero. Kalla. son of Haka-Ianileo and Hina. chief
and chiefess of Hilo. island of Hawaii. Kana was the
grandson of Uli. the goddess. and Kil. Vii was the
sister of the sky god Wakea and Mmru 'a (godof the
underworld). The name Manu'a belongs to Sa-
moa.
Kana is born supernaturally as a rope which was
thrown into a pig pen and forgotten. He is the
twelfth son. The spirit of the cast-away baby \'isits
the grandmother lJli, and eli reca\'ers the
neglected rope. putting it into a calabash of water
where it grows/arty fathoms ill li,y/y days. or one
fathom a day.
In the' meantime Kana's older brother. Niheu.
who is only half as tall (ji/'e feet) as his ten
brothers, is the only person able to lift the ten-
fathom one-yard long great ulua fish.
When Hina is abducted by the chief of Moloka'i,
Keoloewa, who employs three messenger birds to
scout for her (the plover, Kolea: the sandpiper.
'Utili: the snipe, 'Akekeke) Niheu tells his father he
is unable to rescue his mother.
Kana is sought to help Hina because of his su-
perb stretching powers, so Kana is sent by Uli to
help Niheu rescue Hina from Keoloewa of
Moloka'i. Meanwhile Keoloewa orders the turtles
to raise the fortress, Haupu, on Moloka'i higher.
Niheu tries to climb it but is distracted by the
plover who plucks five hairs from his head. where-
upon Niheu falls, breaking his leg. So Kana em-
ploys his bodies to reach Haupu fortress: 62
"Kana was very angry, for he knew that now
they would have a great deal of trouble in rescuing
their mother again. Kana turned over in the mats
and having thus broken the ropes, stood up. The
king saw that this man was taller than his fortress.
As Haupu was slowly raised higher and higher,
Kana stretched his body, first his human body, then
his rope body, next his convolvulus vine body, his
banana body, and last his spider web body."
In a Kaua'i variant the motif of Kana's changing
the hill by stamping it with his foot (ke kapua'i a
Kana: kapua'i, measuring foot; (vs.) !Vawae 'foot',
as of the body) is repeated. The name of the hills
which are raised by the turtles, both on Moloka'i
and Kaua'i, is Haupu:
"Kana was afraid that it would reach too high, so
he stretched himself up until his body was no larger
than a spider's web. When he was tall enough, he put
his foot on top of the mountain and crushed it
. ,._-. .- -_.----
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44 The Cord of the Spider
down." (Another trait of this demigod is that he
possessed two large, staring eyes),
The activities of the turtles in raising Haupu are
alluded to in this Moloka'i chant:
Huki e Ie Ie iluna ke ku it Oloka'u
Ke kaulu pali liilii hale 0 Kaunuohua
E ho'olikelike ana elike me Ahumauna,
Me ke kihi liilii peahi 0 Haupu,
I paia e ka honu nui kua e'ae'a.
Mae'a ke kanaka i ke kaunu a ka moe
I ke kaomi lima a ka ipo i Keiu-a
'0 ka'u ipo no ia 0 ke aloha,
'0 ko'u me'eme'e no ia 0 ka meahou.
The rising back of Oloka'u lifts the eyes
The cliff ledges branch into the house
of Kaunuohua
So much like Ahumauna, the heaped
mountain,
And the corner flippers of H aupu
Walled by the great turtle of patterned back,
Made erect like a man at the thrill of
lovemaking
Gripped by the sweetheart at Keiu-a
My sweetheart beloved is he,
My favorite new interest.
E ala e, e ala, e ala e Kalea
E ala e Ulili, e ala e Ahike'ehiale,
Na kaikaina manu 0 Keolo'ewa.
E hele 'oukou a ha'i aku i ka Haku
Kaikuana o'oukou.
He me'eme'e nei la no ka moe
E mana ana i ka 'iiina,
Ko ke 'ano he 'auhe'e,
Ike koa 0 ku Aiwa'awa'a,
He koa na Hina i hiinau,
Hiinau a'e Kana he kino kaula.
He kae'e kowali 'awe piimai'a,
Puniiwelewele na kino 0 Kana,
Hanai a Gli, aka ihupl,
Aka ihu nanii, aka ho'onanii,
'0 ka ilio hae '0 ka mana hae,
Auwe! Alia e! Ha'a nei mauna
'0 ka moe a Moi, a ke Kahuna mana.
Awake, arise rise up, 0 Golden Plover
Awake, 0 Wandering Tattler. awake
Ahike'ehiale
Bird brothers of Keolo'ewa
Please go and tell the Chief
Your older brother
Who likes to sleep-
Spreading toward the island
In the manner of a fleet,
Is a warrior of Ku-aiwa'awa'a,
A warrior born of Hina
Born was Kana of rope body,
Of the kowalicordage, ofthe/iberoffhe banana
stalk,
Of the spider's web are the bodies of Kana,
Raised by Uli to be a snarling nose
The snarling dog and the snapping shark.
Oh, wait! Low is the mountain
In the repose of the king and the powerful
priest. '3
In the tale of Kana the spider's web is the
equivalent of the cord kept in a calabash of water.
The cord measures out as a forty or four hundred
fathom rope which grows a fathom a day, This may
be interpreted again as the navigation gourd which
was filled with water and kept on the canoe. It must
also be remembered that the gourd of Lono in the
men's eating house was kept filled, symbolically,
with the water of Kane. The god of the golden
plover, kolea, was a form of the god Lono, i.e.,
Lono-kolea-moku, symbolized as a red stone situ-
ated at the foundation of the heiau at Cape
Kumukahi, Puna, Hawaii. The rock of Lono-kalea-
moku, whose other name was Kumukiihi, 'First
Foundation,' was the first rock in a row of five
stones, four of which were called "The Wives of
Kumukiihi", found in inten'als around the coast of
Cape Kumukiihi, Puna. They were used to mark
the positions of the sun at its northern and south-
ern limits. The name of Kumukiihi given to the
cape is also associated with the migratory compan-
ion of Mo'ikeha on the Mo'ikeha migration to
Hawai'i from Tahiti. Kumukiihi got off the canoe in",
Puna while others on the voyage went on with
Mo'ikeha to the north, getting off at different des-
tinations, until Mo'ikeha was left in the company of
La'a-maomao, who possessed the calabash of
winds that was eventually inherited and received
by Kii-a-Pak?'a, son of Paka'a.
The classical accounts of the wind calabash of
La'a-maomao find a parallel in Rarotongan and
Maori traditions of the wind god, Raka-maomao.
In the of Rata, the wizard Nganahoa com-
bats the demons of the sea in a floating calabash
from which he divines their approach and continues
to warn the doubting Rata. Ngal1ahoa in this form
is the bailing calabash. In the Tuamotus,'I'gallahoa
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is a star within a group of stars named for charac-
ters prominent in the Rata story. In Hawaii. ,Valla-
haa is the name of the phallic rock on Moloka'i, Ka
Ule 0 Sa/whoa (Penis of ;';anahoal. This IIle or
phallic emblem in astronomy is Alde-
baran in Taurus, one of the "four royal stars" or
'Guardians of the Sky' in Persian astronomy, 5000
years ago, when it marked the vernal equinox. ""
The wind calabash in Hawaii was called the Ipll-
Makalli-a-La'amaolllao (ipu 'gourd'; makani 'wind'
Malay Illata 'eye' ... angill 'wind'); the canoe bailer,
/iilla-ke-ka (Hina 'moon'; kiI 'bailer'). Hina-ke-ka,
the bailing calabash, is placed outside the canoe by
Wakea in the Kumulipo traditions just as Rata dis-
counts :-.1ganahoa, letting him float beyond the ca-
noe. A song from the Tuamotus celebrates this
calabash, which is probably the same gourd of
winds as the Ipu-makani-a-La'amaomao:
Oh, my calabash!
Blown toward me by the wind,
calabash rolls o\'er and O\'er
on the toppling waves.
It is my di \'iner,
giver of the wisdolll of the stars.
Oh, my calabash!
Bringing me a brother's life-saving I()\'e,
My calabash turns over and over on the
crested waves.
It is the/irst o/my sacred possessions
to be borne hither to my side,
Drifting into my welcoming hands.
Oh, my sacred calabash-
Revealing the l!'isdom 0/ the stars.'"'
Would that this calabash, could it now speak,
might tell us how the spider's net and its meshes
over the gourd, filled with water and holding a
forty-fathom rope which could grow a fathom a day,
could be used to measure time and distance. Or,
why did the 'house of the squid' (Le Fale 0 Ie Fe'e)
have twelve to thirteen pillars in Samoa, and the ia
pe'a sail twelve radials, and Heke the Octopus sit in
the center of the village roads of Easter Island
contrived according to the pattern of the black and
white spider, the threads of which in Hawaii are the
cord of Kana stretched tight into the sky net, grow-
ing upward from the gourd below?
ORDER OF THE SPECIES: THE INVERTEBRATES
The literal progression of species and the fig-
urative development of the royal child dominate
the first two chants of the Kumulipo in which the
early genesis' of life is the primary concern. The
order of species in the Kumulipo is from inverte-
brates in Chant One to \'ertebrates in Chant Two,
The order of progression is a sequence of forms
growing more complex in the scale of evolution
fromcoeIenterates (coral polyp. coral), to annelids.
nematodes (worms. segmented and unsegmented).
echinoderms (asteroids, holothurians, echinoids),
'uku-ko'ako'a
ko'ako'a
ko'e-'enuhe
ko'e
pe'a
'ope'ape'a
'ape1ape'a
weli
weliweli
Phylum Coelenterata
Phylum Annelida
Phylum Nematoda
Phylum Echinodermata
Class Asteroidea
Class Holothuroidea
and mollusks (sea snails. mussels, i.e., pelycypods;
shells, gastropods), Some arthropods are classified
with mollusks. indicating contrasting exceptions,
From all appearances, however, the Hawaiian in-
vertebrate phyla and their appearance in the as-
cending scale of evolutionary complexity corre-
spond rather well to accepted taxonomic norms for
invertebrate groupings, A list of phyla in their or-
der of appearance may outline the Hawaiian con-
cept of progressive development of biological
forms from simple to complex,
coral polyp
coral colony
caterpillar worm
worm of any kind
starfish
small starfish
(unidentified cephalopod)
sea cucumber
small sea cucumber
(centipede, hairy worm; general
Polynesian)
(contillued OIlIlO:t page)
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The Coelenterates
k0 'a / 'lIku-ko'ako 'a:
coral polyp
coral colony
A coelenterate is characterized by a radially
symmetrical body with a saclike internal cavity.
The phylum includes jellyfishes, hydras. sea ane-
mones, and corals (Latin coelenterata 'hollow-
intestined ones'). ,6 Tongan toka ( = ko'a) refers to
'jellyfish' instead of coral."
Anthozoans include corals and sea anemones
which take their scientific name from being
'fiower-like' (Latin anthozoa), referring to the pol-
yp at the radial opening of the limestone cavity
usually surrounded by tentacles, hence polyp
(French pO(l'pe 'octopus'; Greek polupous 'many-
footed.)" Radially-shaped octagonal and hexago-
nal corals are called 'spider(s)' (Polynesian
pllllga -puna): 'uku-kutu 'louse' already refers to
an arachnid:
"If we examine them closely when the polyps
are fully expanded we see that the feeding polyps
are ail remarkably alike and have a single circle 0/
ciglzt.r;atlzery tentacles. These are widest at the tips
and somewhat flattened and bear rows of side
branchlet;;. TheSlval or elongate mouth may have
one ciliated groove at most, and it opens into a
gullet that has attached to it eight partitions readily
visible in transparent polyps ... ClassAllthozoa is
divided into two groups: the alcyonarians or octo-
eoralfians. in which all the parts are based on aplan
ot" eiglzt; and the twenty antharians or Izexacoral-
lians. in which the body is based on aplan o/six, or
a multiple of six. or on some other number, but not on
a plan of eight simple repeated parts. "tn 'Uku may
refer to the mouth of the polyp (cp. Tuamotuan
kutu = '!gutlt 'louse' from IndoneSian *ngutu 'lips';
cpo Formosan *Ilgudzuj 'mouth').
Hawaiian ko'a and Rarotongan tORa mean some-
thing . small, tiny'; Tongan toka 'to set firm', 'to be
still and steady', 'calm', as of the rock-like hard-
ness of exoskeletal limestone material exuded by
the polyp that becomes the reef. Tuamotuan toka
specifies 'living' as opposed"to nonliving coral (ko-
nao). These combined meanings clarify the con-
cept of classification. With such knowledge in hand
Phylum Coelenterata
Class Anthozoa
Genus Corallium
Crr:/Cllteratcs 47
the appreciation of the Kumulipo's choice of the
coral polyp, a coelenterate, as the first creature to
emerge from the reef 'slime' (wa!ewale) is
enhanced. Wale wale (= vale vale, the original
source material of the coral foundation: cpo Tuamo-
tuan vare-kfmao 'coral slime' found only on living
coral, kahifa) is the reef-building coral slime, the
inexhaustible organic rock source:
'0 ka walewale ho'okumu honua ia
'0 ke kumu 0 ka lipo i lipo ai
From the source in the slime was the
earth formed
From the source in the darkness was
darkness formed
There are sacred connotations to the word
toka -ko 'a in connection with Polynesian temple
foundations and ceremonies. In Hawaii the coral
was a form of the goddess, mother of corals, Hina-
6pu-hala-ko'a 'Hina-stomach-passing-coral'.70
Ko'ako'a refers to the prolific assembly of coral
varieties in the building reef (cp. 'ako'ako'a 'well-
supplied, rich'; 'akoakoa 'to assemble'; Tuamotuan
toka 'well-content. said of the heart').71 Hawaiian
fishermen worshipped at fishing shrines called
ko 'a, 'often consisting of circular piles of coral or
stone' which were built along the shore or by ponds
and streams. Ko'a shrines built on bird islands
were used in ceremonies to make birds mUltiply. 72
Tuamotuan toka indicates temple worship using
coral as 'upright slabs set up in a marae'; tokatoka
'stone platform of a marae'. 73 Rarotongan toka-
kura 'red coral' specified a 'sacred stone used as a
symbol of sacredness'. 74 As a name connected with
important places of residence, To 'a is one of four
principal villages on the island of Ta'u in Manu'a
(Samoa) wh!!re the Tui Manu'a resides. Samoan
/ale to'a refers to the chief's dwelling house, and
from coral slabs the god Fe'e fashioned his home u
Fale 0 Ie Fe'e 'House of the Octopus' at Aana, U-
polu. Samoan tradition reeords that "in heaven is
... the malae 0 Toto 'a, where you are at the
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.i(mo"," In Tonga the worship of the god Toka was
connected with the Ha'a Kalualuo, or 'Family of
Many Hollows', whose residence was near Mt. Ka-
foa, Vava'u, 7. The Tu'uhetoka of the Ha'a Falefa on
Ha'afeva Island of Ha'apai were attendants of the
Tui Tonga,77 This background helps to anticipate
or to relate various strategic allusions in other can-
tos or in the genealogical references of the Kumu-
lipo as the chant develops larger associations of
meaning within social. rather than biological, con-
texts,
For example, in the genealogy from Loa'a
(K718) to Piliko'a (K884), after 167 male/female
pairs of ancestors, Piliko'a joins 'Ukuli'i, produc-
ingMahinailina, a male, ThePiliko'a, whose name
means 'to cling to coral', is the reef-dwelling
'hawkfish' (Cirrhitops cinctus, Gynmocirrizites area-
Ius, Paracirrhites /orsteri), There is also the
piliko 'a seaweed ( = piikalakala; Galaxaura lapi-
descens) and the sugar cane variety piliko'a, The
pairing of Piliko'a and 'Ukuli'i reassociates 'uku
withko'a as in 'uku-ko'ako'a (Chant One) andjoins
the genealogical line of Pili with Li'i, primary
ancestors of Hawaiian ruling chiefs (cp, Samoan
'utu 'succession ofkings'),78Mahinahina alludes to
ancestry from Hina-Mailina 'moon', Hina, a pri-
mary name in Polynesian maternal ancestry, is
mother of corals, eels, sea urchins, coarse basaltic
rock ('eleku) anQ lava rock ('a),
Hina-ha'lai-a-ka-miilama 'Hina-cared-for-by-
the-moon' is of multiple identity, She isHina-ke-ka
'Hina-the-bailing-calabash-(of-Wakea) and Hina-
'opu-hala-ko'a, mother of reef life, Hina-hanai-a-
ka-malama was the grandchild of Kai-uli 'Dark
Sea' and Kaikea 'Light Sea'; her parents wereKu-
ke-apua and Hina-llla'i-ko'a 'Hina-who-throws-up-
coral', The Hina-hiinai-a-ka-malama of real life is
listed in the Ulu genealogy as wife of 'Aikanaka
( = Kaitangata) and mother of Puna and Hema
from whom the major lines of Hawaiian chiefs
diverge on the 'Aikanaka lineage, The Punal
Hellla branches constitute the major branches of
Hawaii/Maui (Hema) and Oahu/Kaua'i (Puna)
The Annelids
Phylum
ko 'e- 'enuhe
-'pnuhe
ko'c
Annelida
Nematoda
(caterpillar) -worm
caterpillar
worm
chiefs, Recognizing this split between the Puna/
Hema lines of the 'Aikanaka family facilitates un-
derstandingof the major genealogical relationships
between Hawaiian chiefs,
The feminine aspect of coral was epitomized by
Hina; its masculine aspect, by Kanaloa and Kane
( = Kane-ko'a), Worship at the ko'a enclosures
was dualistic in that the god KU'ula-kai and god-
dess Hina-puku-i'a received the fish offerings
placed there by fishermen, In prayers coral was
recognized as a shrine of the gods:
A ko'a ka hale 0 ko akua
Coral is the house of your god (Pule 0
M alaeha 'akoaj19
Kapu ko'a ku, kai kohola ka lani
A sacred coral shrine, a reef lagoon is the
chief&'
The association between the moon goddess and
reef life, although Papa (cp, 'iipapa 'reef'), the
earth goddess, represents life-giving rock_ may be
due to the Hawaiians' understanding that the moon
influenced the tides, The Hawaiians planted and
fished by moonlight:
Ua 'apuleflUle ke ko'a 0 He'eia
Me he mahilla la i kai Moku'oloe
:vlottled is the coral of He'eia
Like the moon in the sea of Moku'oloe
81
Figuratively ko'a represents a strong, Immov-
able chief, a great warrior:
Ke ahua Ilui 0 '[ wikauikaua
Ke Pliko 'a i waena 0 ka holzon u
The great terrace is 'Iwikauikaua
The coral head in the midst of the deep82
The importance of ko'a in a genealogical chant "',
composed for Ka-'i-i-mamao may be seen through
the direct descent of Ka-'i-i-mamao from
KUlI1uko'a (w)' of the Nanaulu-Maweke lineage,
-(k = kiint' 'male'; /(' = Iw/Jin(' 'female')
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The phylumAJIIlciida includes the earthworms,
worms having cylindrical segmented bodies
(French allilciide, alllleles 'ringed'); the phylum
_'Vematoda, those worms having ulIseglllCllted
thread-like bodies, 83 The worms contrast with the
coral polyp ('uku) in that the latter are attached to
the limestone skeleton_ Worms are free-moving,
elongate invertebrates 'having flexible, rounded
or flattened body without ob"ious appendages',
Their mobility makes them an advancement over
the immobile polyp_ The English word 'worm' is
,from Old English 1(,l'rm 'serpent' (fromwer 'to turn,
'to bend'), hence "'ermin'_ <
Ko'e means any worm, segmented or un-
segmented, including round worms, thread
worms, and marine nematodes Iko'e-kal), The
compound ko'e-'enuhe, 'worm' ko'c + 'caterpillar'
'ellllize, implies a 'segmented worm': ko'e-'ellllhe
'eli ho'opu'u Iiollua 'burrowing worm that hills the
soil', The 'elluhe is strictly the 'caterpillar', a form
of the god Kumuhea, a familiar ancestral deity of
Ka'ii and Kawaihae districts, Hawai'j, Nu'uanll-
p(/'ahll, chief of Ka'ii, was referred to as the
'clltworm-tearing son of Na'a/chll, ,6 Some Ka'u
people are restricted from eating the sea cucum-
ber, loli, considered an advanced form of the 'enuhe
lI'hen it enters the sea, Tongan he refers to a 'part
inside of sea-slugs' (loli) , Tuamotuan anuhe
equates the catecpillar with snails and slugs and
the marine worm he-miti with 'coral limestone'
(heo, jeo):
All11L'iirls 49
In Tongan tradition Ilf-moalla, the sea snake.
was a child of the ancestral rock, Touia-/iltlllla,"
Mmzako, goddess of the temple of refuge Faleme'e
at Ha'ano, Ha'apai, was incarnate in the tukulzali
sea snake, Toke, the sea ee l. was he Id sacred to the
deity MoJilta-ae-tall (cp, Tongarevan Mallllta,
name of a navigator; Hawaiian MahZ/ka, as of Pu'u-
o-Mahllka temple on the north shore of Waimea,
Oahu), god of Tamale, chief of Niutoua in east
Tongatabu, Toke-i-moalla was the god of Uiha in
Ha'apai; Toke-moana, son oCthe Tui Tonga Uluaki-
mata II,was king of MaCana Island, Vava'u,"'
According to one genealogy of the Tongan l\1au i
family, the ancestral sea snake He-i-moalla (acc.
Mesake Lomu), married Malekulaulua and had the
Maui, ancestors of the Tangaloa and first Tui
Tonga, Kohai, called 'head of the worm' (uanga)
from whom descended the Tongan people, '"
"There first appeared on the earth the human
offspring of a worm or grub, and the head of
the worm became the Tui Tonga, His name
was Kohai, and he was the first Tui Tonga in
the world ....
o
The genealogy proceeds as follows:
Malekulaulua 'f Heimoana (sea snake)
Maui Motua Maui-kisikisi
Maui Atalanga Hina (I)
Maui-kisikisi '[ Hina (f)
Tangaloa
10
Kohai
Afulunga
Maori: whe
anuhe
'caterpillar'
Tongan
Samoan
Tuamotuan
Tongan
Maori
Niue
Samoan
Rarotongan
Tahitian
Hawaiian
he
'unufe
'anufe
anuhe
he-anuhe
he-miti
heo/feo
heo
feo
feo, feofeo
totoke
toke
to'e
toke
toketoke
to'c
to'eto'e
ko'e
ko'eko'e
'Sphinx convolvuli; Hepiales virescens'
'part inside sea slugs (Ioli)'
'caterpillar'
'worm, caterpillar'
'variety of caterpillar; snail, slug'
'variety of caterpillar'
'marine worm; grows in coral rock'
'a variety of caterpillar'
= he, anuhe
'limestone rock'
'coral; abounding in coral'
'conger eel'
'conger eel'
'kind of sea eel'
'a worm; angleworm; mosquito lan'ae'
'to be cold'
'worm, maggot'
'cold'
'any worm'
'cold, chill'
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Tongan tradition connects maggot ancestry with
Ala and the sea snake with Eua:
"On Ata were born the first men, three in
number, formed from a worm bred by a rotten
plant, whose seed was brought by Tangaloa
from heaven", 9,
"Pea nae osi aAta hono ngaohi, koe motua
fonua ia. Pea nae ikai tupu aki ae kongo De
uanga a Kohai rno Koau mo Momo; ka
naanau tupupe kinau to/u ihe uanga, peafaka
hako ai ae kakai 0 mamani. "
"And Ata (island) was finished making and
that was the first land. And were not made
from pieces of the worm (the men) Kohai
(Who) and Koau (It is I) and Momo (Crumb);
but they arose from the worm and the people
of the world were their descendants". 9Ia
"In the beginning there seem to have ex-
isted the sea and the spirit-world Bulotu. In
this primordial ocean seaweed and soil came
together and floated away to Bulotu, but
thereafter separated. Between them ap-
peared a rock Touia-a-Futuna, of which were
born four pairs of twins, male and female re-
spectively Biki (Sticky, Adhesive) and Kele
(Soil); Atungaki (Thrown by the hand) and
Maimoa-a-Longona (Plaything of Longona);
Fonu-uta (Land Turtle) and Fonu-vai (Sea
Turtle); and Hemoana (Sea wanderer) and
Lube (Dove). Hemoana is a well-known deity
found in the snake of whose origin
another account is given, associating him
more particularly with the island of Eua",92
The line of Tui Tonga originating from the off-
spring of the uanga worm (cp. tunga 'maggot') was
later displaced by another line of kings."
The Tongan form for 'worm' uanga is compara-
ble to Austro-Thai forms for 'snake': Thai *ngll
'snake', from *(u}ngu - *ru}nga; *ngoot 'lycodon
(snake)' (Siamese), from *nguat - *(It}ngat; North
Thai: Dioi ngJ, Yai ngia, from ngya < *r nga; Li
*thya; Sha\'ed head Loi tha, from *nga/ ta); Indone-
sian *lIgala 'snake', 'worm'; Proto-Polynesian
**lIgala 'snake, snail, slug, sea-slug'."" The snake
(llgala) is. perhaps, the ancestral source of the
'worm' /langa, Kollai, descendant of the sea snake
Hi!-i-Illoana. Tongan hi! as a 'part of the sea-slug
(/oli); Hawaiian 'al1uile, kiihi! 'caterpillar'; Tuamo-
tuan al1/1i1e 'a variety of caterpillar, snail, slug' may
explain why the caterpillar god KUl1IlIhea of Ka'u
district, Hawaii, is incarnate in the caterpillar and
sea cucumber. These are regarded as the 'many
bodies' (kino/au), or mUltiple forms of Ka'u 'ances-
tral guardian gods' ('aumakua). Kumuhea was the
son of Kil, whose killolua were the eel and coconut
tree. As the coconut tree is believed to have arisen
from the 'head of the eel' (i.e., Kil), the eel, cater-
pillar, sea cucumber, and coconut tree are the com-
posite kino/au of Kil. Veneration of these forms of
the deities Kil and Kumuhea is characteristic of
the 'aumakua worship of Puna and Ka'u families.
Ka'u, tracing an ancestry to Kumuhea, respects
the sea cucumber by not eating it, believing it to be
an advanced form of the caterpillar. Puna families
claiming an association with Kil and his compan-
ion, the goddess Hina. address these dei ties as
gods of medicine in the /ii'aukiihea healing prayer
(see intra., p. 152). These districts acknowledge
their kinship through Makaha, an ancient king of
Ka'u. Ka'u is called Makaha, and Puna, Kllmakaha
'in the image of Makaha'. The origin myth of the
ancestral gourd vine which suggests Lana rather
than Ku belongs, however, entirely to Ka'u.
The gourd vine (fue) is an ancestral predecessor
of the .maggot in west Polynesian traditions (Uvea,
Futuna, Samoa, Tonga). It is called FlIe-molu 'bro-
ken vine', since the God Tangaloa had sent the
snipe to crush (motu) the growing vine (tite). From
the rotting matter of the crushed vine appeared
maggots. ancestors of men:
9
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"For it is said in the kava assemblage
That man was created
Was created from maggots"
Reminiscent of the peopling vine Fucmotu of Fu-
tuna and Uvea is the place name Fuemotu in Pu-
lotu, the homeland paradise. This Fuemotu was
the F anakava which designates a sanctuary com-
parable to the Hawaiian 'City of Refuge' complex
(pu 'u-hollua). A refuge by the name of F allakava is
located at Lapaha, Tonga. 96
The idea that man originally came from an amor-
phous being without arms or legs is found not only
in Borneo, but also in the island of Nias. near Su-
matra, and the idea that the first men were derived
from worms or came out of the ground as larvae is
an idea present in the origin myths of eastern In-
donesia (Ambo ina. Ceram. Aru, Leti) while the
primeval serpent with the jewel in its head. upon
which the first island was raised <liter earth is
placed upon it from the sky is characteristic of ori-
gin myths of southeastern Borneo.
07
The snail, caterp;llar, worm, and eel are sky-
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raising heroes in origin myths of Oceania which
antedate the feats of Maui as a culture-hero im-
proving living conditions upon earth for all of man-
kind. The classic myth of the sky-raising worm or
eel in Micronesia is found in Gilbertese tradition
which explains the origin of the Milky Way from
the body of Rigi, the sky-raising worm:
"In the beginning there were only the sea
and Areop-Enap, 'Ancient Spider', who
floated above in endless space. One day An-
cient Spider found a great rounded object; a
tridacna mussel, and taking it in his hands, he
looked at it from all sides, for he wanted to
know if there was not an opening in it, so that
he might crawl within; but there was none.
Thereupon he struck the great shell, and as it
sounded hollow, he concluded that there was
nothing in it after all. He tried in vain to open
his treasure, and at last, repeating a charm
and making another attempt, he succeeded in
prying the mighty valves slightly apart. At
once he crept inside, but could see nothing
for it was dark there because sun and mdon
were not yet made; moreover, he could not
stand upright, since the space within the shell
was too smalL Ancient Spider sought every-
where on the chance that he might find some-
thing and at last discovered a snaiL Putting
this under his arm, he lay down and slept for
three days that he might give power to the
snail; then he laid it aside and sought again,
his search being rewarded by another larger
snail, which he treated like the first. After
this, taking the smaller one, he said to it, 'Can
you lift the roof a little, so that we might sit
up?' The snail replied, 'Yes,' and raised the
shell slightly; whereupon Ancient Spider
took the snail, set it before the western half
of the tridacna shell and made it into the
moon. There was now a little light and by it
Ancient Spider saw a large worm or grub,
who when asked if he could raise the roof still
higher, while salty sweat ran from the worm's
body and collecting in the lower shell became
the sea. At last he raised the upper shell very
high, and it became the sky; but Rigi, 'the
worm, exhausted by his great work, fell and
died'."
Thereupon came a sympathetic god who jJicked
up the pieces of Rigi and flung them into the sky
where they became the Milky Way, Mata-rigi
A ,we/ids 51
'Eyes-of-Rigi'. the worm (cp. Matariki-Makali'i,
the Pleiades).
A variant from Onoatoa (Gilberts) identifies the
sea serpent, urged on by Naleau (Spider), as the
sky-raising hero:
"They say that of old the heavens and earth
were united. Naleau in walking about on the
flat heavens heard stones rumbling below.
He made an opening and went dQ\\11. got the
sea-serpent to stand erect and push up the
heavens, and after that the stones became
men. "99
The sea serpent sky-raising theme is well de-
veloped in the Ellice Islands adjacent to the
Gilberts. A Nanumanga variant relates that:
"The story is told here also of the union of
the heavens and the earth, and of their sepa-
ration, and the elevation of the former by the
sea sepent. A deluge is described also, and
the serpent caused the waters to pass away.
The serpent as the woman and the earth as
the man united, and their progeny was the
race of men. The first man was called
Foelangi and the first woman Telahi. "100
A variant from Nanumea recounts that:
" ... the heavens and the earth united in
marriage, and that the product of the union
was the race of man. The sea serpent stood
erect and pushed up the heavens. "101
Another variant from N ui in the Ellice group where
the speech is Gilbertese connects the effort of the
sea serpent with the formation of stars:
"Here again we have the story of the ser-
pent separating the heavens from the earth
and raising the former, while those on earth
clapped their hands, and called out: 'Lift up
still-high-higher.' The body of the serpent
was cut in fragments and became the sur-
rounding islands, while the drops of its blood
were turned into stars. ",o2 .
It is interesting to note the Ellice Island name of
Foelangi as that of tbe first man (Nanumanga vari-
ant), inasmuch as the name of the Samoan god
whose embodiment is the sea eel is Fuailangi
meaning 'Beginner of the.heavens .103 The gourd
vine is lacking as well as the maggot origins of
mankind in these Ellice and Gilbertese variants of
the sea serpent sky-raiser. Nearby, in the Tokelau
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52 Annelids
group, maggot origin myths are agam encoun-
tered:
"Much confusion of details exists in the
tales of the beginning of man in Fakaofu. Per-
haps the most common versions are those in
which man springs from a maggot. This form
of origin myth is probably derived from Sa-
moa and appears in several different legends
in Fakaofu. A dead ulua drifted ashore at Fa-
kaofu and rotted on the beach. In time, mag-
gots grew within it. A talanga bird flew down
from the sky and pecked a maggot open. Rain
fell upon the fish and from the maggot a man
came to life. This man was Le ua te 1I0 or Te
1I0 (The Maggot), who is the forefather of the
Fakaofu people."I04
"In a different version, rain fell heavily on
Fakaofu and with it came thunder and light-
ning. The thunder crashed against a great
stone and split it apart. A maggot (ilo) crept
from the split stone, and the snipe (tuli) flew
down and pecked the maggot open. Then rain
fell and man grew from the maggot."IOS
After establishment of a line of Tokelauan chiefs
down to Lefotu, a number of wars were fought
causing Tokelauans to flee in a late exodus to Sa-
moa. Lefotu departed chanting a farewell song
identifying himself as the 'root' of the 'tree of Hue',
a vine: 106
"We shall not run away, Atafu shall not run
away
It is not equal on both sides.
You know the tree of Hue (a vine)
There are many branches.
There is one root which they like to find"
As the eel and snake have phallic connotations in
myth with respect,to the role of the serpent in the
Garden of Eden and the origin of the coconut tree
from the head of the eel in TunalHina myths (see
intra, p. 150 -152), it is understandable why the
Maori (New Zealand) equate the grub and caterpil-
lar with Tane, god of procreation. The Tikopian
The Echinoderms: Asteroids
caterpillar ('unuJe) is regarded as a form of the
gods Pu-ma, a combination of deified culture-
heroes Ta/aki and Karisi, ancestors of the promi-
nent Kafika Clan: 107
"We are now in a position to explain what
to the Tikopia is the essential main-spring of
this Korokoro ceremony. It is one of the ways
in which the group pays respectto some of its
principal deities. In the list of deities wor-
shipped by the elder of Korokoro appears the
name Ruaeva. This is one of the titles of the
pair of deities known as Pu ma in Kafika, and
individually as Tafaki and Karisi. They are
the premier gods of Tikopia ... A second
song of theRuku takes up the same theme, of
Puma:
'Unu/e unu/e ngaoro
I/oilo i Ie 5iku e!
Akeake iF akaJuevoko
Caterpillar, caterpillar, crawl
Descend at the Siku, O!
Ascend at Fakafue\'aka.
" ... the caterpillar .. , like other crea-
tures in Tikopia, can be a medium of the gods.
In fact, it is regarded as representing Pu ma
... " The reference becomes rather more in-
volved when one considers another song of
equally simple type about the caterpillar:
Unufe unu/e
N gaorooro isea?
N gaorooro i Ie rau laro.
Caterpillar, caterpillar
\\'hence are you crawling?
Crawling from the taro leaf."
If the tattoo may sometimes, although not al-
ways, be an indication of clan identity, then Samoa
is the place where tattoo designs on human beings.
favored the caterpillar, a wa\'Y line, as a prominent
motif 'anu/e in decorative body art. In Hawaii
carved zig-zag or waving parallel lines on tapa
were called ko'e-au, suggesting the shape of the
undulating worm.
Phylum Echinodermata
Class Asteroidea
pe'a 'starfish'
'o'pe'ape'a 'small starfISh'
'ape'ape'a 'ullidentified cephalopod'
J
The Echinodermata are any of numerous radi-
ally symmetrical marine invertebrates which in-
clude starfishes, sea urchins. and sea cucumbers.
The marine echinoderms of class Asteroidea have
a characteristic radial form with five arms extend-
ing from a central disk. Some species such as the
sun star may have as many as twenty. These arms
are regenerative. If plucked off they simply grow
again, just as the sea cucumber may regenerate its
insides if it has cast it out in defense.
The termpc'a is not confined to asteroids nor to
invertebrates. It is an inclusive generic term for
species that ray or branch out from a disk or focal
point. Nor is pe'a indicative of shape confined to
fauna. It extends to flora and to inanimate forms. It
is a true geometric abstraction applied generally to
related radial shapes. There is a pronounced pre-
occupation in the Kumulipo with species named
pe'a by which a basis of cross-shape classification
for the radial or kite forms of the starfish, octopus,
rayfish, and fruit bat may be deduced. The associa-
tion of cross, radial. or kite formation with species
can be best apprehended by consulting the com-
plete dictionary entry for pe'a: 10.
J. Pc'aasacTOssshape: ,
pc'a.I. A cross (x-shaped. d. the Christian cross. ke'a: to cmss, to
cr055, as the hands Of arms: to cross and tie: to turn and go.
im:-a!'1s. ho'rrpta. To cross, cross and tie. Fig .. to persecute.
Trans. Hn'opr'a i no lima, to cross the hands (crossing the hands
behmd l1e back insulting to others. as it was a ..... ay of wishing
bad Juck!. Sn ka huohuwti I I/O'ape'a uku oi lakou iaia
27.18), iar em'y they had bound him.
pc 'a klla. (Wlthho'o-) hO'I)/lf'a kua. to cross the hands behind the back.
Seepc'u.1.
pC'akua. A trusted relative of a chief who attends to his personal
needs. Obs. Lit .. bark-cross. so cailed because such a person
mil!hl go behind the back of the chief.
pc'apr'a. Redup. ofpc'o, 1: crossing, Fig., entangled, perplexitr,
2. Pr'Q as Spt'CICS;
pca. Bal. Cf. more common 'iJpe'apr'a. Hanalei . . . 'iiina a ka pe'a i
Ilohoai (Fro, 5:55), Hanalei .. . land where the bat stayed.
pe'opc'a. Hawaiian bat (Lasiurus semotus). Also 'ape'ape'a, pe'a.
pe'a. Starfish. \'arious species of Asteroidea. (Ed . 63-64; KL line
18.) Also calledpe'ape'a, 'Ope'ape'a. hOkukai.
pr'apea. SmalJpc'a, starfish (KL line 18),
pe'apc'a pohaku. Heap of pebbles. as at the opening of an octopus
burrow.
'iipr'apr'a. An unirlentified
Use of pe'a'-peka to relate organic species and
inanimate objects fn shape classification implies
that the geometrical, rather than the biological,
factor is dominant in denotation. The quality of
'branching' or 'forking', i.e., 'radiating' from a cen-
tral focus, is the factor of classification. Relation-
ship between species (pe'a), the angular forking of
leaf bases (pe'a), segmentation of land borders ra-
diating olltward from the center of an island( pe'a),
Echinoderms 53
the triangular or rectangular configuration of sails
and kites is a denotation of angular shapes inter-
secting at or upon an axis,
2. Pc'a as angulan'ty:
pc'a.Sail. as ofa canoe.
pc'a hek('. Triangular sail set the gaff: topsail. Cf. kill lua pr'a
heke.
pr'a hope. Mainsail.
pe'a ihu.Jib sail. Lit. bow sail.
pea nui.Mainsail, Lit .. big sail.
pc'a oc, pe'a oeoe.A long sail.
pe'a . Forks or branches made of stalks of ieathers bound at their bases
with 'ie'ie roots. coming together to fonn the ko'o (stalk) which In
turn is attached to the kiillili staff. Boundary, edge. border. as of
land. Mai Mia pe'a a keia pc'a. from that border to thIS. Base of a
leaf.Obs.
3. Peka as number:
peka rTuamotlUln}. 'Eight'. counting by two's,
kaupeka (Maon.'). 'Lunar month' (generic term).
pe'apc'a-maka-walu IHau'lliiall), 'Eight-eyed Bat'.
Pe'a is associated with a sacred emblem on the
royal Hawaiian sail, the Iii pe'a. By authoritative
accounts it was named for a design woven into the
center of the sail having twelve rays of a red color
pointing inward where was inscribed a smaller cir-
cle, the central part of which was white in color.
Each of the four corners of the Iii pe'a was divided
off by a curved line. Folklore of the sail explains
that the divisions, or rays, of the circle repre-
sented the Hawaiian group of islands on the out-
side and Kilauea Crater in the middle and that chief
Kuakini had such a sail in 1827, reputedly brought
from Tahiti in the time ofKii-hele-i-moana and kept
on Oahu for many generations.
The manner in which shape and number co-
alesce inpe'a-peka, assuming that the segmented
circle may have been an emblem for a chief and the
means for identifying his clan, allows the pe'a
shape and number, a circle of eight to twelve ra-
dials (cp. Tuamotuanpeke-taria 'five') to represent
the 'bat' family.
In Fijian tradition Beka -Mbeka was the spirit of
the man-eating giant slain by Mata-ndua ('two-
eyes'). ""The Bat God in Tuamotuan and Hawaiian
accounts of Maui's struggles is recognized as an
enemy of the Maui family.
In the Tuamotuan .account Maui rescues his
mother (Hina) from the Bat God (Peka) by assum-
ing the body of a golden pheasant or snipe and
flying in it to the land of Peka. There he causes
Peka to make his (Maui's) bird body into a pet.
Maui severs the head of the bat after it falls asleep.
In the Hawaiian version, Pe'ape'a-maka-walu,
'Eight-Eyed Bat', abducts Kumulama, Maui's wife.
Maui makes a kite according to the instructions
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54 Echinoderms
given to him by his father (Ku-olo-kele) in the land
of Ke-ahu-moa. Maui flies in it to the land of
Moanaliha where he waits for the chief Pe'ape'a to
drowse then severs his head and drains all eight
eyes into a cup of awa. 110
The interactions of shape and number in the per-
sonage of Pe'ape'a-maka-walu 'Eight-Eyed Bat'
and the interaction. as well, of bat and bird species
with the kite form in the Maui tale is similar to the
association of fauna in the Kumulipo (K148):
Hiinau kaPe'a, hiinau ka Lupe
Born was the stingray, born the spotted eagle
ray'
(Born the sail, born the kite)
The kite (Iupe) is fundamentally the form of the sail
which Maui in one version learned to make from
his grandfather and in another from a powerful
priest of Waipi'o Valley. Maui's transformation
form when he travels to the underworld in pursuit
of his mother is that of a bird (Maori version), and it
IS by the wagtail, who laughed when he entered the
body of the Goddess of Death Hine-nui-te-po in
order to vanquish her, that he is brought to defeat.
The line of chiefs descending from the chiefess
Kauleleiaiwi, granddaughter of 'Iwikauikaua,
greatgrandfather ofKa- 'I-i-mamao, is described as
pe'ape'a mana"lana ( = p'ekapeka mangamanga) , of
many branches, criss-crossed, tangled:
'0 ka lani Kauleleiaiwi
Niina na 'ula a Pii kapu
Na 'ula e kani i ke kuhina
Lani Pi'ikoi'elelani ike kiine
Ko liiua ulu Ka-Iani-kupu-a-pii-i-ka-Iani
Pe'ape'a manamana
Ke!a i ka !ani 0 kani ma
The chiefess Kauleleiaiwi
Hers was the red encircling kapu,
The red placed on commanding officers
Lani-pi'ikoi-'elelani the husband
(Keawe-i-kekahi-ali'i-o-ka-moku)
Their offspring (was the) chief Kupuaopa-i-
ka-Iani (Keoua, father of Kamehameha I)
Perplexed, many branched
Are the births of the high chiefs
Excelled is the chief (as sound man)'
voices)" I
This factor may be the source of the saying:
'Ano Hawai'i i ka pe'ape'a
He pe'ape'a kapu no Kalani
Of Hawai'i is the pe 'ape 'a
Pe'ape'a sacred to the chief
'12
That Hawai'i is the island where the Pe'a family
survives today in Puna district may be another fac-
tor. The association of pe'ape'a with kapu is
ascribed to Maui chiefs in a chant naming
Kauhiakama the 'sacred kite', a 'sacred spy' of the
chief:
'0 Kamakaku, K umakawalu 0 ke kapu
'0 Kahiinai pe'a kapu Kauhiakama
'0 kape'a ia i 'oni aka wekiu, aka wiikiu, aka
wekiu
K iu kapu 0 ka lani
The face of Kii, Kii-Eight-Eyed, of the kapu
The adopted sacredpe'a, Kauhiakama
(son of Kamalalawalu and Pi'ilaniwahine)
He is the kite flown at the zenith
Sacred spy of the chiefll3
The chant of Kquhiakama referring to hiinai
pe'a kapu reflects the ancestry of Kaua'i chiefs des-
cended from Kiiwalupaukamoku, half-brother of
Kahekiliokane, grandfather of Kealanawa'auli (w)
whose other name was Kama-i-ka-wekiu-Ioloa. 114
The chant puns on her name and on that of her
daughter, Ka'akaupe'a (w), grandmother of
Kauhiakama:
'0 Kahiinai pe'a kapu Kauhiakama
( = Ka'akaupe'a)
'0 ka pe'a ia i'oni aka wekiu, aka wekiu
Kilt kapu 0 ka lani (= Kama-i-ka-wekiu-
!o!oa)
The number 'eight' in the name of Kamakaku, '.
Kumakawalu 0 ke kapu associated with pe'a re-
turns with the boar form of Lana as the demigod
Kamapua'a, associating him with the mountain
Pe'ape'a-maka-walu:
I ka mauna 0 Pe'ape'a-maka-walu
'EU'allt ka maka 0 ke kelkipua'a 0 Hina
On the mountain of Pe'ape'a-maka-walu
Eight are the eyes of the boar child of Hina '"
The place name Pe'ajJe'a-maka-walu is no longer
identified but probably belonged at one time to a
place in Kaluanui Valley, O'ahu, where Kaliuwa'a
('Bilge-of-the-canoe') 'Sacred Falls' is located.
1
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Kaliuwa'a was the home of Kamapua'a:
Ka 'iii mahuna i ka 'awa
I noho i uka a Kaliuliu-pe 'ape 'a
Skin made scaly from 'awa-(drinking)
That grows inKaliupe 'ape'a ( = Kaliuwa'a) II"
The earliest appearance of the pe'a name in
genealogies of the ruling chiefs is that of
Vvahineikape 'akapu on the Kapapaiakea segment of
the Palikii genealogy down to Wakea:
Kalei (k) Ke'elekoha
Huluke'ea'ea (k) Kahakuakea (w)
Hauiikaiapokahi (k) Wahinekape'akapu (w)
Uliuli (k) Niau (w)
Kahiko (k) Kupulanakehau (w)
Wakea (k) Papa (w)
Another pe'a was Kaupe'a (w) in the Hikapoloa
genealogy:
Lu'ukia (w)
Kaupe'a(w)
'Olopana (k)
Kauma'ili'ula (k)
Kaupe'a is associated with Kanehili at
Pu'ukapolei, Oahu:
Me he kanaka la ka 'ahai a Kaupe'a
Ka wiliwili hao'e kaune i ka la
Kulalla ike kaha iKanehili
Ike kaha kahakai 0 Kaolina-e
He wahi 'olina na ka Iti i Pu.'uloa
Like people are the 'ahai trees of Kaupe'a
The scraggly wiliwili trees delaying the sun-
light
Having endured the strand of beach at Kane-
hili
At the shores of Kaolina
A place for the rejoicing of the sun at
Pu'uloa
l'7
Kanehili is a wind associated with Kaupe'a at
HlhTmanu, Kaua'i:
'0 Kanehili i Kaupe'a la?
Is it the Kanehili wind at Kaupe'a?118
Ke alo hiki i Kaupe'a
Ke po '0 kapu i Hrhlmanu
The front reaching toward Kaupe'a
The sacred head (i,e., height) at Hlhlmanu
'19
He akua ka i Haupu-kele, he '!lkane ka i kau i
Keaolewa
He 'uhane ka i ka puahau 0 Wailua
He aka ka i luna 0 Kalalea
Kaiakea
Kamoanaakea
Huluke'ea'ea
Hauiikaiapokahi
Uliuli
Kahiko
Wakea
Kaupe'a(w)
Kamakaokeahi
Echillodenns 55
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56 Echinodenns
He mu-kz i nollO i Pueo
Hui na 'uhane i ka ua a Ko'olau
Ka kakau ana i HzhZmanu
'Ikea mai la e ka ua hiz'aa
A god is at Haupu-kele, a spirit hangs in the
cloud
A spirit is in the hau blossom of Wailua
A shadow on the top of Kalalea (Anahola,
Kaua'i)
A whistling that remains at Pueo
The spirits gather in the rain of Ko'olau
Settling down at Hlhlmanu (Ko'olau, Kaua'i)
Where is seen the gentle hil'ao rain
120
Kani holo Hina ike alanui
He ka ua huna na Pe 'ape 'a
Hina's running footfalls on the path
The rain that hides Pe'ape'a
'21
Pe'ape'a is identified in tradition as a chief of
Kaua'i (not to be confused with Pe'ape'a-maka-
walu, son of Maui chief Kamehamehanui and
brother of Kalaiulurnoku):
Va hala mua Kahana a me 'Olokele
'0 ka uka a Hikilei koe
He ia 'ku ka uka manu
E iho e Pe'ape'anui ai ztila
'0 Kaiki Pe 'ape 'a a Laheamanu
'0 ke kanaka a uka 0 Kalauali'i
Kahana and 'Olokele* were already passed
Except the upland of Hikilei
Call for the upland birds,
Descend, '0 Kawaikapili
Descend, '0 Pe'ape'a-nui-ai-uila
Laheamanu was the son of Pe'ape'a
The man who lived up at Kalauali'i
(*Olokele Canyon, Kaua'i)122
The most famous pe'a chief was Kealohi-
kikaupe'a whose lineage was tied to the Kawelo
chiefs of Kaua'i and O'ahu:
Kalaniuli (k)
Ho'ohila (w)
Kalua(w) .
Kamili (w)
Kealohikikaupe'a (k)
Kanekapu-a-Kakuhihewa
'Ike maila Kaua'i a Manokalani
Ka 1Il0ku 0 Kealohi-kaupe'a
Kaua'i of Manokalani the chief is seen
Island of Kealohikaupe'a the chief
123
Anuanu ka poli 0 Kealohi
Ku'u hoa luana wale i Pohakolllo
Ho'ohila (w)
Kalua (w)
Kaho'owahaokalani
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KII'II hoa 0 Kawai'ula, wai 'iliahi Kapaka-
pa'ahoa 0 KahGlza
Ua'ukillkiu '0 Hikilei, nzakaupili 0 Pe 'ape 'a 0 ia
nel
Cold is the breast of Kealohi
My idling companion at Pohakomo (Waimea)
My friend at Kawai'ula, of the muddy water
caused by the Kapakapaahoa rain of Ka-
hana
Provoking is the Hikilei rain and the Ma-
kaupili rain at Pe'ape'a
l24
It is important to note the relationships between
ruling chiefs through the lineage of Paumakua in
order to determine how the rank of Kaua'i chiefs
was accorded the highest degree among descend-
ants of Paumakua. The branches of the Paumakua
line split offbetweenHanala'a-nui andHana-la'a-
iki, great-grandsons of Paumakua, and these con-
stituted on one hand the Hawaii Paumakua, and on
the other, the Maui Paumakua:
'Aikanaka (k) Hinahanaiakamalama (w)
Hema (k) Ulumahoahoa (w)
Kaha'i (k) Hinaul uohi' a (w)
Wahioloa (k) Ko'olaukahili (w)
Laka (k) Hikawaolena (w)
Luanu'u (k)
0 0
0 0
Paumakua (k) .
Manokalililani (w)
Haho (k) Kauilaianapa (w)
Palena (k) Hikawainui (w)
Hanala'anui (k) down to the chiefs of Ka'u district, Hawai'i
Hanala'aiki (k) down to the chiefs of Maui
An earlier split on the Paumakua lineage took
place with the marriage of Paumakua to two
chiefesses, Manokalililani (w), mother of Haho
(k), and Heananui (w), mother of Kumakaha (k),
ancestor of La'amaikahiki:
Paumakua (k)
Kt1makaha (k)
Luahiwa (k)
Ahukai (k)
La'amaikahiki (k)
Heananui (w)
Moanaaulii (w)
Kilohana (w)
Keakamilo (w)
The Paumakua lineage was, therefore, on the
Haho and Kumakaha lines the descendants of
Luanu'u (k) and Hema. Luanu'u and Hema were
Echinoderms 57
Puna
Hema
Kaha'i
Wahioloa
Laka
Luanu'u
0
0
Haho
Palena
Hanala'anui (k)
Hanala'aiki (k)
Kumakaha
Luahiwa
Ahukai
La'amaikahiki
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58 Echinoderms
common ancestors of the Hanala'a group of
Paumakua chieftains. The descendants ofLuanu'u
settled in Kualoa, Oahu, and after many centuries
the area became one of the most sacred. The chiefs
of Kualoa were regarded as relatives on close
terms with the high chiefs of 'Ewa, O'ahu, the UJ-
'ewa, 'E hu, and Kalona famiiies. The 'Ewa chiefs
and descendants of La'a-mai-Kahiki had access to
the sanctified birth grounds at the temples of
Kiikaniloko and Ho'olonopahu in Helemano (Oahu)
where the sacred drums sounded to herald the
chiefs' births. WhenLa'amaikahiki, lineal descen-
dantofPaumakua, Luanu'u, andHema arrived, he
married into the Luanu 'u group of Kualoa chiefs
and sired three sons whose descendants ruled on
O'ahu and Kaua'i, the most notable of whom was
Ahukini-a-La'a. By this reconstitution of the
Luanu'u andHema lineages via the descendants of
La'amaikahiki, the Kaua'i chiefs who were direct
descendants of La'amaikahiki added the Puna lin-
eage to rank inherited strictly from Haho and
Hema as possessed in common by the Hana/a'a
chiefs of Hawai'i and Maui. The Kaua'i chiefs
claimed the highest ranks of O'ahu through Kualoa
and 'Ewa from the Luanu'u, 'Ehu, Lo-'ewa; the
highest ranks of the line of 'Aikanaka through
Puna and Hema; the highest ranks ofthe Maweke
through the early marriage of M 0 'ikeha to
Ho'oipoikama/ana'e (= Hinauulua), descendant
of Puna. In order for the Hanala'a-Paumakua lineal
chiefs to gain the enviable distinction possessed by
the La'amaikahiki chiefs, the Maui and Hawai'i
chiefs were wont to effect the convenience of liai-
son with the descendants of La'amaikahiki who
ruled on Kaua'i. The Maui chiefs effected this liai-
son through Ka'akaupe'a (w), grandmother of
Kauhiakama (k), son ofKamal[Zl[zwalu (k):
Ahukini-a-Ia'a (k) Hai-a-Kamaio (w)
Kamahano (k)
Kaaueanuiokalani (w)
Luanu'u (k)
Kalanimoeikawaikai (w)
Kukona (k) Laupuapuama'a (w)
Manokalanipo (k) Naekapulani (w)
Kaumakamano'(k)
Kapoinukai (w)
Kahakuakane (k) Kaponaenae (w)
Kahekiliokane (k) (?) (?)
(?)
(?)
Kealanawa'auli (w) Lonoapi'ilani (k)
Ka'akaupe'a (w)
Nihokela (k)
Pi'ilani (w)
Kama[[Zl[zwalu (k)
Kamahano
Luanu'u
Kukona
Manokalanipo
Kaumakamano
Kahakuakane
Kahekiliokane
Kuonamauaino
Kealanawa'auli (w)
Ka'akaupe'a (w)
Pi'ilani (w)
Kauhiakama (k)
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The place name Pe 'ape 'a on Maui is employed in
song to eulogize the heritage of the Maui chiefs
from the demigod Maui:
'0 ke ali'i puolani i ke kai 0 Pe'apc'a 0 Kamanu
'0 Kaioea 0 Maui ho'okalakupua
The chief of lofty, sacred place in the sea of
Pe'ape'a of Kamanu
Of Kaioea of Maui of extraordinary
strength \25
He papa limukohu
E apo'ia ka limu kat Luakini
'0 Kalani 0 ke kua i ka pi/ohelani
'0 kapu'ohelani i ke kai 0 Pe'ape'a
'0 Malti ke klko'olani
A reef of limltkohu seamoss
The seamoss is grasped! Temple
Of the chief. of the god in the royal conch
shell
Shell trumpet in the sea of Pe'ape'a
Of Maui who stretched forth the sky'2.
Thepe'a kapu as inherited by the chiefs of Kaua'i
became the joint privilege of chiefs of Maui and
Kaua'i through the descendants of Lono-a-Pi'ilani.
After the time of Kahakumakalina (k), chief of
Kaua'i, the pe'a kapu was eclipsed by the kapu
wela, or 'burning tabu', which orginated on Kaua'i
during the time-{)f Kawelomakualua.
'27
The descendants of 'Umi were able to claim di-
rect descent from La'amaikahiki after the marriage
of 'Umi's daughter, 'Akahi-'ili-kapu to Kahakuma-
kalina, descendant of Ahukini-a-Ia'a and primary
ancestor of the Kawelo chiefs of Kaua'i.
'Akahi'ilikapu (w) was a daughter of 'Umi by Mo-
kuahualeiakea (w), an 'Ehu. The lineage of Ahu-
kini-a-Ia'a through 'Akahi'ilikapu (w) descended
through her daughter, Koihalawai, into the line of
Keawenuiaumi. From the marriage of Keawe-
nuiaumi. son of 'Umi, to Koihalawai, his half-
sister, Kanaloakua 'ana (k), ancestor of Ka- 'J-i-
mamao was born:
'Umi-a-liloa (k)
'Akahi'ilikapu (w)
Koihalawailaua (w)
Kanaloakua'ana (k)
Keali'iokalani (w)
Keakamahana (w)
Keakealani (w)
Keaweikekahialiiokamoku
Mokuahualeiakea (w)
Kahakumakal;na (k)
Keawenuia'umi (k)
Kaikilani (w)
Keakealanikane
'lwikauikaua (k)
Kanaloakapulehu (k)
Lonomaaikanaka (w)
Echinoderms 59
'Akahi'ilikapu (w)
Koihalawailaua (w)
Kanaloakua'ana (k)
. Keali'iokalani (w)
Keakamahana (w)
Keakealani (w)
Keaweikekahialiiokamoku
Kalaninuiiamamao
(continued on next page)
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60 Echinoderms
Ka- 'l-i-mamao
Kalaniopu'u (k)
Kiwala'o (k)
Keopuolani (w)
Kamakaimoku (w)
Kalola (w)
Kekuiapoiwa Liliha (w)
Kamehameha I
The pe'a kapu cannot be fully understood. There
are few references to it and no ethnological de-
scriptions by which to determine how it was em-
ployed. Crossing of the hands behind the back, pe'a
kua, is not allowed, probably a survival of the fear
of being taken captive for breaking the tabu punish-
able by death. There has survived in literature,
however, a small reference to a cord calledpe 'ape 'a
used to cordon off the tabu precincts of the island
or to indicate the confines of temple servIce
grounds:
Ahiahi ho 'omoe ke aha 0 ka moku
Kiikahiaka kau kaula lino moku pe 'ape 'a
Ka Iii e kukala ai ka 'iiina
'0 ka lii'au hiD konohiki
In the evening bow down at kapu service of
the island
In the morning put up the twisted pe'ape'a
cord over all the island
On that day proclaim throughout
(That) the konohiki is a leaning tree (i.e., tax
collector in the service ofthe high chief)128
(Cp. Maori whiri pekapeka, 'flat braid of nine
strands.'!29 Cpo Tuamotuan peka 'to be tied uP.
bound up with a particular form of criss-cross lash-
ing;peka 'a piece of branching coral set at one of the
four corners of the fii of a marae; fo 'the altar of a
marae formed of four upright slabs of coral set in a
square).
The pe 'a of Chant One anticipates in the First
Age the developing associations which progress in
the Second Age to a relationship with the spotted
eagle rayfish lupe. at which time the significance of
the kite assumes an important link with Samoa and
Tonga.
The Echinoderms: Holothuroids
Phylum
welilweliweli
sea cucumber
Echinodermata
small sea cucumber
Class Holothuroidea
Kalaniopu'u (k)
Kiwala'o (k)
Keopuolani (w)
Liholiho
Kauikeaouli
Nahi'ena'ena
A weli has been defined as 'a holothurian'. 130 In
general Polynesian, however, veri -veii refers to
-] 'centipede' or 'centipede-like marine creature';
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Tahitian
Tuamotuan
Maori
Tongan
.. !\.1angaian
verI
ven
veri tara
wen
ven
ven-moana
Centipedes were unknown in ancient Hawaii un-
til introduced in post-European times when they
took the name kanap[ from the borrowed English
word. It is quite likely that the early Hawaiian weli
was identified by a semblance to the centipede.
The Marquesan ve'i 'centipede' is so venomous
that it has been described by a native informant as
having the sting of a hundred wasps. If this is prob-
able, then there is the Hawaiian fireworm, a ma-
rine creature with the appearance and bite of a
centipede, called ko'e 'worm'. A 'centipede-like
marine worm' suggests a ~ e a worm of the genus
Nereis (ClassPo/ychaeta, Phylum Annelida). Ane-
reid worm has a -long, flat, segmented body with a
pair of paddles on each segment;' analogous to the
structure of the centipede, i.e., "any of various
wormlike anhropods of the class Chilopoda, hav-
ing numerous body segments, each with a pair of
legs, the front pair modified into venomous biting
organs."'31 Chilopoda are "any of various arthro-
pods of this class which include centipedes, i.e.,
'foot-jaws'. 132
If, on the other hand, a weli as a 'holothurian' is
analogous to veli Tongan 'hairy worm', then it is
quite possible that the Hawaiian frame of reference
to the weli as a 'large sea cucumber' might then
render the weliweli a 'child of the sea-cucumber',
the kama-loli, aDY slug, In that case there are Ha-
waiian nudibranchs which may be intended as weli-
weli in place of a more likely millipede-like sea
creature.
Sea cucumbers are holothurians, echinoderms
which have modified the normal radial pattern in a
Holoth uroids 61
'centipede'
'a variety land centipede'
'a variety marine creature resembling a
centipede; Diopatra cupraea
'tentacle; feeler'
'centipede'
'hairy worm that lives mostly in water'
'starlish'
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62 Holothuroids
global disk shape characteristic of the phylum.
They instead lie over on one side with the radial
gullet at one end of a tUbe. thereby gaining a dis-
tinction between upper and lower sides. The un-
derside of the tube has innumerable tiny feelers
which give the sea cucumber a 'hairy' feeling when
held. Hawaiian waters have two common types, a
spotted brown variety and a black one which is a
favorite plaything for Hawaiian children. When
squeezed it squirts a stream of water. If annoyed it
will eject its insides. The body is flexible with
tentacles surrounding the mouth, hence holo-
thuria 'water polyp' (Latin, from Greek holothou-
rion).
Weli connotes 'terror'. The kapu of the chiefs
were called weliweli. On the other hand, the Kumu-
lipo poets may have intended to exploit weli 'scion',
as of a chiefly, prominent family; 'respectful', as of
the word of a chief; 'prolific', 'numerous', as one
might expect of a perpetrator of a royal line.
The importance of weli -veli as a chiefl.y name is
reflected in the heritage of Futuna. Faka-veli-kele
was the youngest son of the original ancestral pair
of Tua district, Futuna: Salo and Mango. Faka-
veli-kele, name of the first king of Tua, is now the
greatest god 01- Futuna, suggesting deification.
The present title of the king of Futuna is also F aka-
veli-kele. \33 The Veli of Fiji regarded as fugitives
(veli) are descendants of the Veli-toa family of
Tongatapu.
On Easter Island the name weli has ritual and
calendrical significance. The Mataveri season
marks the spring equinox there (cp. Makaweli,
Kaua'i place name), time for the annual celebration
of Mataveri. If the season of Mataveri was named
for the 'centipede', it is known that centipedes
were the ata 'shadow' of Tama-teina, brother of
Tama'ehu, god of salamanders (Tahiti). Hiro, the
great migration hero. was marked with a tattoo of
the centipede:
"When he (fane) was quite asleep, 'Iro
went round the house, which had eight doors,
and fastened them all. As daylight ap-
proached the woman came outside, and be-
held a man (lying) with the centIpede mark on
his back all glowing ... (Note 11: The veri. or
centipede, was the birthmark of 'Iro, on his
back, according to Mr. S. Savage) ... She
was frightened and rushed back to Tane and
asked him, 'What is the mark of 'Iro?' Tane
told her, 'It is a centIpede.' "135
While it appears that insect tattoo designs were
most common in the Marquesas, the centipede tat-
too was confined to Samoa. The centipede tattoo
called tae-tuli or atua-Ioa was a herring-bone de-
sign used only in Samoa as human ornamentation,
indicating this part of Polynesia as a home of the
'centipede' family, notwithstanding Faka-veli-kele
as a title is representative of Futuna chiefs. 13.
As the principal abode of the weli name is Kaua'i,
weli favors primarily the Puna lineage to which
Ka- 'l-i-mamao was heir through La'amaikahiki,
an ancestor of Koihalawai (w) through Kahaku-
makalina. To the kuiamanini wind of Weliweli
(= Makaweli) and makaupili of Pe'ape'a the young
poet of winds KUapaka'a sang, he who inherited
the wind calabash of La'amaomao:
He'makuapili ko Pe 'ape 'a
He aoaoa ko Hanapepii
He naulu ko Wahiawa
He ku'uanu ko Kalaheo
He a'e ko Lawai
He malana'i ko Koloa
He kuiamanini ko Weliweli
He makahuena ko Kapa'a
He ko'omakani ko Mahaulepft
The makaupili is of Pe'ape'a
The aoaoa is of Hanapepe
The naulu is of Wahiawa
The ku'uanu is of Kalaheo
The a'e is of Lawai
The malana'i is of Koloa
The kuiamanini is of Weliweli
The makahuena is of Kapa'a
The kO'omakani is of Mahaulepii
'37
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On the Puha lineage of the Ulu genealogy,
Weliha'akona (w) is listed as an ancestress on the
line down to Paumakua:
Punaimua (k)
Va (k)
Uamaikalani (k)
Uaini (k)
Auanini (k)
o
o
Paumakua (k)
Hainalau (w)
Kahilinai (w)
Haimakalani (w)
Weliha'akana (w)
Maunakuahaokalani (w)
The inclusion of the weli in Chant One should
then coincide with the ko-punapuna guardian
plant, alluding to the ~ o i n t e d sugar cane' ko, fi-
guratively meaning 'to fulfill' (ko) through a new
sprout on the stem (i,e" Ka-'i-i-mamao) the Puna
lineage.
The weli 'ula 'red weli' figuratively ascribes to
the high chief Liholiho, Kamehameha II, the fea-
tures (maka) of Kakuhihewa and Lona ( = Lono-i-
ka-makahiki, ancestor of Kaua'i chief Kaumuali'i):
'0 Kalani kaumaka, a Ku'ihewa, a Lona
'0 ka weli 'ula maka'u 'ia e halo ai
The chief who is the face ofKu'ihewa, ofLono
The red weli feared when it runs
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Lonoikamakahiki (k)
Kaihikapumahana (k)
Kaweloaila (w)
Ho'olau (w)
Kaeokulani (k)
Kaumuali'i (k)
Kaikilaniwahinema'ipani'o (w)
}\ila (w)
Kauakahiheleikaiwi (k)
Kekaulike (k)
Kamakahelei (w)
Kapuaamohu (w)
Deborah Kapule (w)
The awesome dread of the kapu of the chiefs is
the weliweli of these poetic fragments:
Ali'i a poluluhi, poweliweli
Weliweli kaumaha ina iani hako'i
Chief of the night threatening, the night fear-
some
Weight of awesome, agitated skieslJ.
Ku'u lani weliweli maka'u ike kapu
My chief whose tabu is terror
'40
Ua
Uamaikalani
Uanini
Auanini
Newalani
Halotill/roids 63
Kaihikapumahana (k)
Kainaaila (k)
Kaweloaila (w)
Kuluahi
Kahalanamoe ino
Ho'olau (w)
Kaeokulani (k)
Kaumuali'i (k)
Kapi'olani (w)
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64 Holothuroids
On Easter Island, the Malaveri season is the
time for the annual celebration of the vernal equi-
nox, a sort of "country-gathering where every-
body reunites for a period of two months, with foot
races and all possible pastime exercises ... The
natives all put on their best attire, and paint their
faces and bodies in the most artistic manners,
long-eared women putting enormous bark-rolls
into the apertures of the 10bes".I4Z
There also appeared at this time the ritual of the
paina images, the use of which was considered to
be funeral duty for a dead parent. They were
brought out only at certain time to coincide with
the position of the three central stars in Orion's
Belt. The paina images were also brought out dur-
ing the summer and they were "kept in place by
four long ropes, one of which passed over the ahu
(altar), in holes of a diameter of three or four me-
ters on which the image stood. "143
"The framework rods were sufficiently strong
to hold the weight of a man. On perpendicular poles
were fastened eleven or twelve rings of 'reeds' (?),
the diameter of each ring decreasing toward the
upper part of the pole. Tapa cloth was sewn onto
the conical framework and painted. The head was
made separately, and consisted of a framework of
wood and reed covered with tapa cloth. The mouth
was left open sa..that the man who climbed into the
figure could see and speak. The top of the head was
surmounted by a circlet of frigate bird (makohe)
feathers. The eyebrows were made of black
feathers; the eyes were painted and the balls were
represented by black shells (pure uriuri) surround-
ing a white disk cut from a human skull (ivi puoko)
... The eyes were open so that the man inside
could see out. The nose was a piece of tapa stuffed
with reed. The body of the paina was stained yel- .
low with tumeric dye. Pependicular lines on the
neck symbolized a man, but dots on the forehead
and a black triangle on the cheeks (retu) indicated
that the paina stood for a woman". 144
Heyerdahl confirms that the season in which the
paina imageswere ritually used was Malaveri,
connected with the austral spring in September.
The obsenation of the equinox was directly asso-
ciated with the annual gathering of the tara bird, or
sooty tern (Sterna hirundo) at Rano Kao with ritual
observances carried out at the ceremonial site of
Orango.
14S
Metraux also observes:
"'They have another effigy or idol, clothed and
portable, which is about four yards (varas) in
length; it is properly speaking, the figure of aJudas
studded with straw or dried grass. It has arms and
legs, and the head has coarsely figured eyes, nos-
trils, and mouth: it is adorned with a black fringe of
hair made of rushes, which hangs halfway down the
back. On certain days they carry this idol to the
place where they gather together, and judging by
the demonstration some of them made, we under-
stood it to be the one dedicated to enjoyment, and
they name it Copecs' .146 Gonzales g i v ~ s kopeka as
the name for the 'clothes idols.' The exact meaning
of this word, generally combined with ati (ati ko-
peka) has been translated differently by various
natives, but it always refers to a slain man and
implies the idea of vengeance ... "147 Other de-
scriptions of the kopeka image say that it "repre-
sented a man, was ten feet high, and was covered
with a white manufacture (Le. tapa) of the country
... A net hung to its neck in the shape of a basket
covered with white cloths and by its side was the
figure of a child two feet long with arms crossed
and legs hanging down. "148
Supportive evidence form the Tuamotuan lan-
guage allows that the name kopeka was connected
with sacrificial ritual: kopeka 'a sacrificial victim,
bound up and ready for immolation; lapeka 'to bind
up with criss-cross lashings; as a sacrificial victim;
a sacrificial victim bound up in readiness for immo-
lation.' 149
The ritual kopeka reed image recalls the asso-
ciation between cross-shapes and 'bat', 'bird',
'stingray'. The involvement of the kopeka image in
the equinoctial celebrations connected with the
Belt of Orion also indicates the joint observance of
the Southern Cross, Kopeka:
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Tuamotuan
Rarotongan
Hawaiian
Kopl'ka
/liajxka
Tapeka
RfPeka
Kapeka
'Southern Cross
,
"
"
"
'CmxStar
,
The observation of the Belt of Orion and the South-
ern Cross in the ritual of the Kopeka image during
the season of M ataveri may be understood by look-
ing at the Polynesian names for these two constel-
lations and their configurations with respect to his-
toric or mythological traditions, The Belt of Orion
is called: Alotolu (Tonga) 'the three', a three-oared
boat in which Hina's father, Maunga-Koloa, and
mother, Tamatangikai, sought Hina's pet shark
(cp. Arotorll, Tikopia); Toiu (Futuna) 'three';
Tautom (Tuamotu, Mangareva, Maori) 'the three';
Tautoru (Moriori) 'the food platform'; Amonga (Sa-
moa), 'the balance pole' (cp. Ha'amonga a Maui,
the trilithon in East Tongatapu); Moa (Futuna)
'fowl'; Toloa (Tonga) 'duck'; Newenewe (Hawaii)
'Southern Cross'; Wenewene E er (Micronesia)
'Southern Cross'; Tuke-a-M aui (Maori) 'bird
perch of Maui'; Te-waka-o- Tama-rereti (Maori), a
constellation with the Belt of Orion as the stem of a
canoe while the points are the cable to the 'anchor',
the Southern Cross' (cp. Nelcau 'Orion';
Aneityum); Ti-waka-to (ko) torn (Kapingamarangi)
'three canoes' -Delta, Epsilon, Zeta Orionis-in
the canoe shed formed by four posts-Alpha,
Kappa, Beta,' and Gamma Orionis; Tumturn-fi-
harau (Kapingamarangi) 'supports of the canoe
shed' (for the canoe Ti-waka-tokotom}.150
The Polynesian configuration of Te-waka-o-
Tama-rereti (Maori) connecting parts of the con-
stellation of Orion with that of the Southern Cross
as a canoe with anchor and cable (the symbol of the
rope and anchor being that of 'priest', taula) and
that of Ti-waka-to (ko) torn 'three canoes' plus
Tumtum-ti-harau 'supports of the canoe shed'
(Kapingamarangi) for the whole of the constella-
tion of Orion may be compared to the Indonesian
configurations for these sets. The Southern Cross
Holotllllroids 65
in Indonesian is called Bintang Pan' 'skate, rayfish'
(cp. Kopeka 'Southern Cross', Tuamotuan; Peka
'stingray, bat, cave swallow') and Prahu Para 'ca-
noe and rayfish' (Landak Dyak, Borneo); Gubug
jJentjent 'the lop-sided hut' (Java) while Orion is
called Peti (Landak Dyak) 'the boar trap'. lSI The
association of the Southern Cross with the shape of
the stingray is common to Polynesia and Indonesia
(Landak Dyak, Borneo); with the shape of a canoe
and canoe shed, to Polynesia (Kapingamarangi).
Borneo (Landak Dyak), and Java. That the South-
ern Cross is also pictured as a 'bird', Moa (Futuna)
'fowl' and Toloa (Tonga) 'duck' recalls the signifi-
cant Kumulipo association of the Moa family with
theMaui. This implies that the name Ha'amonga a
Maui for the trilithon on Tonga-tapu is related to
Amonga, the Samoan name for the Southern
Cross. Ha'amonga a Maui means the 'Burden of
Maui', fromamo 'to bear, to carry', as of a carrying
pole across the shoulders. Amonga is a 'balance
pole.' Perhaps the 'burden of Maui' (Ha'amonga a
Maui) was the 'raising of the sky' in an astronomi-
cal sense and the 'fishing up of islands' was the use
of celestial navigation by a knowledge of stars,
inasmuch as the 'fishhook of Maui' Te M atau a
M aui (Rarotonga) is the constellation Scorpius
(cp. Ka-makau-nui-o-Maui; Hawaii). The South-
ern Cross was a constellation of great importance
in aligning the South Pole with the North Pole at
Polaris, the South Pole being at the point of the
Southern Cross Newenewe (Hawaiian) and Wene-
wene Eel' (Micronesian) in a compass semicircle of
180
0
traced through nine major guiding star posi-
tions. The juxtaposition of pc 'a and weli configura-
tions in the Kumulipo may have astronomical and
calendrical connotations, the pertinence of which
can only be deduced from the annual Easter Island
M ataveri and kopeka rituals, the commencement of
which involved observation of the Southern
Cross (Kopeka) and Orion at the equinox of the
austral spring in the south during September, coin-
ciding with the Makahiki festival in Hawaii in the
north at the same time, the autumn equinox during
September, when the year began at the rise of the
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66 Halotllll raids; EC!z;'lOids: Sea Urchins
Pleiades, Makali'i, identified as the 'worm' con-
stellation, [i.e., Matarigi, 'The-Eyes-of-Rigi-(the-
worm)' synonymous with the Milky Way (Microne-
sia)] in the constellation of Taurus. The ko'e 'enuhe
'caterpillar, worm', precedespe'a 'starfish' (South-
The Echinoids: Sea Urchins
'ina/wana
sea urchin
'ina
hiilula
hiiwa'e
wana-kft
hii 'uke 'uke
'uhalula
Phylum
Class
The ultimate form among echinoderms of multi-
ple spines in a radial pattern is that of the echi-
noids, of which the 'ina is the smaller species of
sea urchin than the wana. The 'ina is valued for its
sauce, kai 'ina, made by pounding the urchin and
adding salt and water; the wana and hii'uke'uke for
their eggs. The 'ina is found in coral pockets; wana
on the sandy -bottom; hii'uke'uke on rocks in the
surf zone.
The sea urchin is called the 'fish of Hina':
Ka 'ina mai i uka, unuhia mai i Ka'awalu
Ka i'a Hina ma kua kala
'Ai Hina i ka i'a makamaka maika'i (Pule no
Hina)
The 'ina upshore, drawn out from Ka'awalu
The fish of Hina of rough back
Hina eats the fine raw fish
1S2
From the eating of 'ina the mouth is colored red:
Ka wahine waha'ula ke 'ai i ka 'ina 0 Maka-
kuku
Red-mouthed woman who eats the 'ina of Ma-
kakuku
1Sl
It is with the appearance of the 'ina that a sug-
gestion of human birth 'Ina'ina is prena-
tal fluid, the reddish discharge of labor. The inter-
ern Cross) and weli 'sea cucumber', 'centipede' in
Chant One of the Kumulipo, thus accounting for
the major constellations of calendrical importance
in the southern and northern hemispheres.
Echinodermata
Echinoidea
Echinometra spp.
'sea urchin with longer spines than
wana' (unidentified spp.)
'short-spiked sea urchin'
Tripneustes gratilla
'long-spined/thorny spined sea urchin'
P odophora atrata
'a sea urchin' (unidentified spp.)
pretation by Pokini Robinson, informant for
Beckwith's translation of the Kumulipo, that the
creation chant relates the growth stages of the hu-
man child to coincide with that of the high-born
chief Ka-'f-i-mamao is then allowable. This theme
was to a large extent the Beckwith emphasis:
"The chant has been looked upon by
scholars as an attempted philosophical ex-
planation of how the world came to be, such
as a primitive people would express in the
form of myth. It has hence been called the
'Hawaiian song of creation.' A closer study of
the chant in connection with similar composi-
tions reported from other Polynesian groups
leads me to conclude that the underlying
theme is not the coming into being of the "
material world through a progressive devel-
opment of life on earth. This is merely the
figure after which the poet has shaped his
theme. The chant is in fact centered upon the
conception and birth of the sacred child to whom
it is dedicated, the child through whom the fam-
ily stock is to be continued and in some sort as
determinant".15'
Kina (Tuamotuan) means"sea urchin' and 'dis-
tended', as in pregnancy; kinakina 'discharge pre-
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ceding childbirth', 'dried blood in the umbilical
cord of a new-born infant'; kinakina 'reddish'. Kina
(Rarotongan) is the 'pre-natal fluid'; kinakina 'a
word used in the ancient chant of creation, which
denotes the prenatal outpouring prior to the birth of
the god S012S. Rongo, Tane, and others' .155 The Ha-
waiian prayer to the birth of winter from sky and
earth strata in the month of Ikuwi'i exemplifies the
definition:
. Ki 'eki'e e 1I2ai nei ho'i ua lani nei
'. '0 ua lani lIei ho'ikeia ke he1l20 nei ka manawa
, 0 ka lalli
Ke halulu nei ka pika i lalo
He api nei ka halo, ka maha, ka po'o 0 ka
honua
Kani ka po '0 iloko 0 Papa-ia-mea
Ua neoneo ka lani
U a 'mea mai e Kahi na maka 0 Lono
'0 mai lIa kukuna 0 ka malama;
'0 lkuwa la, '0 Makali'i
'0 Hinaia 'ele'ele la. '0 Hilinehu
'0 Ka'elo la, '0 Ka'aona, ka malama
Ua ho'iloli 1I2ai '0 Lono
Ua ha'akokohi mai ka malama,
'0 'iii ka 'ilia 'ina
Hemo ke kuakoko iloko 0 Hinaiaele 'ele
Nauwe ka aha 0 Papa-ia-mea .
The sky is high
The sky that delivers the season
The navel trembles below
The gills, temples, the head of the earth
The womb of Papa-ia-mea bursts
The sky is emptied Kahiki has been seen by
the eyes of Lono
The rays of the moonlight spear through
It is Ikuwa. Makali'i
Hinaia'ele'ele, Hilinehu
Ka'elo, Ka'aona, the month(s)
Lono sickened with 'pregnancy
The month of labor pains came
The prenatal fluid appeared
The travail of birth in Hinaia'ele'ele
The cord of Papa-ia-mea moved ... ".
Sea U rell ill:' 67
Like the Tuamotuan havake the Hawaiian
h[l/t'a'e (Tripneustes gratilla) is a variety of sea ur-
chin with short, blunt spines. Tuamotuan fatuke
(= hii'uke'uke, Podophora atrata) , the 'shingle ur-
chin', is an edible, smooth-spined variety. It is
named for dark color, as of red, brown, or purple
(cp. Rarotongan kutekute 'red, scarlet. pink'; Ha-
waiian miiku'e, 'red-brown, purple'). Because the
ha'uke'uke is blunt-spined and grows at the rock
edge before the rough surf zone, it is more easily
gathered by women than wana, which are taken by
diving. To gather wana one needs a tool to avoid
being stung. A dualism of tactility by the juxtaposi-
tion of blunt and sharp-edged sea urchins affords a

contrast of shape which exploits the sensation of
touch. There is, in addition, a connotation of peri-
odic maturity, i.e., the calculation of time by the
sun and moon, as suggested in the names 'ina,
connected with Hina, moon goddess and mother of
the sea urchin, and wana, figuratively the sun:
wana 'a long spike or ray of light, as at dawn', 'to
appear a a ray of light'; wana'ao 'dawn' (wana
'spine of the sea urchin' + ao 'daylight'); wana{l'a
'projecting in every direction, as the spines of a sea
urchin, to radiate'.
The walla and other marine species named in
the genealogical lists oftheAo period of the Kurnu-
lipo are connec;ted with the 25th ('opihi 'limpet'),
26th (ounaulla 'hermit crab'), and 27th (wana-ku
'sea urchin') nights of the moon (K990-992), or in
connection with the sun, ka la (K858-861). They
suggest observations of gestation periods of ma-
rine invertebrates in relation to lunar cycles.
The wana-ku sea urchin on the maternal side of
the genealogical lists (K992-1382) is linked with
Ahiakiine 'Night of Kane' to coincide with the 27th
night of the moon. Wana-ku (K1382) is the first
ancestress on the line down fromMua in the gene-
alogy of Kupolo-li'iliali'i-mua-o-Io-i-Po:
858 Wana Kala
Wanawana Wanakau
Wallakaulani Melu
Wanamelu Hulili
990 Ahiahi Opihi
Ahiahihia Ounalma
Ahiakiine Wanaku
1382 Mua Wanaku
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68 Sea Urcilill,;Mvllu,ks
Anticipation of these genealogical names in the
Ao by enumeration of species in the Po period is
sustained or developed by repetition throughout
various wa for purposes of emphasis or reassocia-
tion on other levels of relationship. The wana, for
example, returns again in Chant Four, outside of
the invertebrate/echinoderm context but within
the enumeration of turtle and lizard births. The
alternate classification selects hard-shelled spe-
cies from the First Age to be reassociated in the
Fourth Age with the turtle and other carapace-
bearing creatures which bring their young into the
world by hatching eggs, while unlike in other man-
ner of development or structure. The wana-ku,
halula, and uhalula species are of uncertain i ~ e n t i
fication. Halu/a/uhalula names suggest 'uta, or
'red'species, of which there is a blunt, long-spined
Hawaiian variety.
The wana pattern of radial lines diverging from
a center with four principal divisions from which
each radial splits into two to form a basic pattern of
eight segments repeats the symbol of the divided
circle apparent in three species thus far: the ko'a
(Octocorallian); pe'a ( = peka 'eight'; Tuamotuan);
wana. The wan a repeats a geometric pattern
based on the ko'a and pe'aas the sea urchin
radiations increase into an apparent symbql for the
sun. a masculine figure synonymous with fhe chief.
The design of the sea urchin on Easter Island in-
volves the pattern of a square within the circle:
"Four narrow ribbons in low relief run
from the rounded apex down towards base,
thus dividing the cone in four equal seg-
ments. At the strongly curved transition to
base each ribbon forks into two branches,
each of the same width as the original ones,
which now curve in both directions near the
periphery of the base. to overlap and unite
with the meeting ribbons from the
neighboring forks. and thus outlining a star-
shaped square with curved sides and sharply
pointed corners that decorate the convex
base."156
a
While simple patterns of the sea urchin were
used to decorate Hawaiian tapa and Samoan
combs. only in Hawaii was the sea urchin ever used
as a tattoo design.
Wana as a name base is found in the Kumuhonua
genealogy: Ka-wana'ao (w) was mother of Ke-ao-
apa'apa'a by Hele-mo'oloa (k). Ke-ao-apa'apa'a (k)
tookKe-ao-la'ela'e (w) as wife. and from this union
Luanu'u ( = Kanehoalanil, a primary ancestor of
'O'ahu chiefs. was born. The Luanu'u line con-
tinues down to Papa-nlli-hanau-moku <Earth
Mother). wife of Wakea (Sky Father). In the tradi-
tions of the M 0 'ikeha-Kila migration. Wanahili was
a priest who accompanied Kila on the voyage to
Tahiti to fetch La'amaikahiki. Tahitian son of
Mo'ikeha, (This conflicts with the Paumakua
genealogy listing La'amaikahiki as son of Ahukai).
Wana ancestry becomes more particularly sig-
nificant for Ni'ihau through the Papa-Wiikea gene-
alogy which names Wanalia (k) 'father' of Ni:ihau
by Hanala'a (w):
'0 Wanalia ke kam
'0 Hanala'a ka wahine
Hanau Ni'ihau he 'ail1a. he loku
He 'ail1a ike a'a i ka mole 0 ka 'a ina
Wanalia was the husband
Hanala'a the wife
Born was Ni'ihau. an island
A land at the taproot of the island
l57
Wanalia appears to be ancestrally connected
with Borabora. Tahiti:
H 010 wale na moku i H olani
I ka wewehi kapu aka lanakila *
Kulia i ka moku a Kane-Kallaloa
Ka ihe laumaki i Polapola
Nana i mahiki Wanalia
The canoes sailed to Holani
For the sacred ornament of the victor
Strove for the district lands of Kane-Kanaloa
The barbed spear at Borabora
By which was routed Wanalia
(*Iallakila = rangatira, ra'atira: a chief!
chiefess of lesser social importance or rank
than the 'ariki; well-born. noble; landed pro-
prietor; captain. principal officer).
THE MOLLUSKS
The emergence of the barnacle (pi'oe) at a point
immediately before the mollusks suggests a classi-
fication with the bivalves. The barnacle (Phylum
Arthropoda. Class Cn/stacea. Order Cirripedia)
truly belongs with the arthropods. animals having
mo\:able. jointed appendages, of which the barna-
cle is an aquatic. marine crustacean mobile in the
larval stage and having a bi\'alve with a sharp-
edged shell in the adult stage. The outer shell is
1
1
attached to a rock surface; the inner shells remain
mobile. The sharp edges are hazardous as they
knife keenly through surfaces coming into contact
with the barnacle.
The metaphoric potential of the pi'oe is difficult
to determine. Like the wana, sharpness of the
edges alludes to military prowess. The morph has
no true genealogical significance in chiefly names.
It is different, however, for the syllables pi- and
. 'oe. The Polynesian root is probably piko 'to fold',
'to stoop, bend the body'; 'to submit, to bow, to
make obeisance'; 'curved, bent'; or kopi 'doubled
together, as of anything hinged or jointed'; 'shut,
closed'; kokopi 'double together two parts of any-
thing by means of a hinge'; 'to fold up'; 'to shut,
close, double together, as any two halves partly
attached'; probably from kapi 'to be shut, as a
bivalve, or as two halves moving on hinges, or as
the eyelids'; 'one shell of any bivalve'lSs (cp. Ha-
waiian 'api 'fish gills').
'Oe may be re lated to Maori koeko -koekoeko
'tapering lO a point' or to Tuamotuan koekoe
( = keokeo 'very sharp, pointed'); probably the
same as Hawaiian 'o'e 'jab, gore', 'jagged, spiked'.
From these data it may be argued thatpuw 'to fold'
and kopi 'doubled together' (cp. kokoPi 'to fold up',
'to double together') are related forms;piko may be
a metathesis of kopi -kapi, the latter form a more
consen'ative one for 'bivalve, hinge'. Perhapspi'oe
is a pun onpi'o (= pika 'to fold'; 'curved, bent'), as
of pi'o/ni'aupi'o, the highest ranks of Hawaiian
chiefs achieved by full-brother/full-sister, uncle/
niece, or aunt/nephew marriages, from ni'au pi'o
'bent coconut midrib', symbolizing a relationship
bending back upon itself. The pi'o rank is repre-
sented naturally by the curving rainbow pi'o
Pelycypods:
The Hinged Mollusks
Phylum
Class
pipi
Mollusca

papaua
'olepe-(papaua)
nahawelc
'cockle-shell'
'mussel'
'mussel'
'mussel'
Mollusks I PelycYl'ods 69
anuenue or by the arched crescent leitmotif of
feather garments and other chiefly insignia.
If the morphs pi and 'oe may be independently
considered in terms of their figurative implica-
tions, then the ceremonial aspects of the words
indulge ritualistic interpretations. The pi'oe is fol-
lowed by the pipi oyster and other bivalves. Pi pi
(Rarotongan) used to denote a 'student or disciple
of the priesthood'. 159 Pi ( = piPi, Pi kai) is the rite
of sprinkling with salt water in order to purify a
person, place, or thing from uncleanliness. For
male infants the ceremony took place in the heiau
Kukoa'e. 160 Ceremonial cleansing after completing
the makahiki rituals was an ordinance of the priest-
hood.
'Oe was the last temple prayer recited at the
close of the nzakalziki tabu period at the end of the
year. The 'oe was performed on the night of Kulu,
the 16th night of the moon of the last month of the
tabu period. On the next day, the first of La 'au, the
temple was declared 'free' (noa) for five days cele-
brating the end of the outgoing and the beginning of
the incoming year before resumption of temple re-
strictions.
The morph 'oe is scarce in chiefly names. It is
found inKai'oe, mother ofKaha-nzalu-ihi (w), wife
of Kakuhihewa (k). Kai'oe was of the Kumuhonua-
a-Mulieleali'i branch of the Maweke family and of
the Kawelo-'Ehu Kaua'i branch descending from
Ahukini-a-La'a. 'Oe is probably not so important
for the genealogy of Ka-'j-i-mamao as Pi (= pi'o),
for which there is ancestral precedent in the Huli-
honua genealogy beginning with Ukina- 'opi'opi
(w), mother of Hulihonua (J<).Pi-nainai (w), wife of
Ohe-nzoku (k), was a descendant of Uk ina- 'opi'opi
(w) leading down to Wiikea.
'

'
Pinctada radiata
I sognonzon spp.
Acar hawaiensis
I sognlOnidae
Pteriidae
Pinnidae
Perna costellata
A trina saccata
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70 Pdycypod,: The Hinged Mollusks
The mollusks comprise the classes Pelycypoda
and Gastropoda in the First Age. Bivalves (pelycy-
Pods) are 'hinged' ('6Iepe),. 'hatchet-footed' shells
including oysters, clams, and mussels. They pre-
cede the univalve gastropods, being immobile.
Bivalves represented the gods in Pare, Tahiti. The
high god 'Oro of Ra'iatea was manifest in oysters
and mussels. On Taha'a red-colored oysters were a
'shadow' (ata) of the god 'O'oho-tu-mou'a. (Ata is
the shadow of a person cast by the sun, the reflec-
tion of an image; as used in Tahitian for an equiva-
lent to Hawaiiankinolau 'many-bodied'. Kinolau is
a term describing the relation of a supernatural
being to the animal which is its manifest form).
Any mussel in Hawaiian is an 'alepe, meaning 'to
turn on hinges', 'to shut and to open'. Maori repe
'rock oyster' in reduplicated form reperepe means a
'relationship achieved by marriage'. Its position in
the chant figuratively refers to 'Olepe, a sacred
drum of the chiefs:
Ktmi ka pahu ali'i '0 'Olepe
Me ka pahu hO'anoano
Hoanoano wekewea-e
The royal drum, 'Olepe, sounding
A drum to sanctify
To make sacred, to open (the way)62
Papaua suggests the papaua momi pearl shell
(Chama ioso/rJma). Tongarevan cognate pasua is
the Haliotis shell. Figuratively, paua means
'strong, strenuous, persevering' (cp. Hawaiian
uaua 'tough, sinewy', as in the chiefly name of
Kauaua-a-M ahi (k), son of Mahi'olole. chief of Ko-
hala). Another name for the paua (= pahua,
Tuamotuan), the giant Tridacna gigas, was toki
(= Hawaiianko'i, 'adze'; form of the Kii god, Ku-
pa'ai-ke'e, the swivel adze), or koma (=oma, Ha-
waiian) 'adze'. The toki bivalve is the manifest
form of the god Atua i Faea of the Kafika and Tafua
clans of Tikopia. The giant tridacna is not found
among Hawaiian bivalves although the word for the
shell adze persisted in everyday usage as a com-
mon term for the stone adze. Hawaiian tradition
mentions the paua shell as a material for knives
(pahi 'oki):
:A 'ole i like i paua i 'oki 'ia ka 'iwi i ka hala
I lei 'ia ka pua i ka 'aha Ie 'a Ie 'a
'0 ia ka pahi 'oki hala 0 Kahuku la
Not like thepaua shell by which the rib of the
pandanus leaf is trimmed off
And the flower(s) made into a wreath for the
celebration
(Which) is the knife that cuts the pandanus of
Kahuku
The nahawele species (Perna cosllIata, Atrina
saccata) may refer figuratively to the umbilical
cord (hawele 'to bind, tie, lash; net lashing, as for a
hue wai gourd). The vere (Tuamotuan) is the liga-
mentous membrane of the bivalve connecting the
lip (vere) to the soft core (Ikeleke). Figuratively
hawere (Maori) means 'plentiful, prolific'. The
proximity of Ilaha- to pi'oe may be an attempt to
involve the naha or 'split' ranks of the ali'i in mar-
riages between half-brothers and half-sisters. The
pi'o / ni'aupi'o group were privileged to be honored
by the kapu moe 'prostration tabu'; the naha by the
kapu noho 'sitting tabu'. By the kapu moe people
were required to prostrate themselves before the
chiefs, whereas by the kapu noho they would dis-
robe only to the waist and sit with legs folded be-
neath them. Infractions of these kapu were punish-
able by death.
Genealogically the nahawele suggests Nawele
(k), great-grandson of Kumuhonua, brother of
:\lo'ikeha. Nawele's son La'akona (k) married
Alaikauakoko (w), from which union no children
issued. La'akolla ( = Lakona (k)) was considered
the great progenitor of the 'Ewa chiefs (Oahu). The
La'akona lineage on the Maweke-Mulieleali'i-
Kumuhonua genealogy is a lost tradition. Very lit-
tle of it remains by which to deduce major relation-
ships with other chiefly families. A fragment
demonstrates a link by marriage between the
La'akona family of 'Ewa and Lonoma'aikanaka (w),
mother of Ka-'I-i-mamao:
"Kauhiakama, like his father, had but one rec-
ognised wife, Kapukini ... Their only known son
was Kalanikaumakaowakea, who followed his fa-
ther as Moi of Maui ... Kalanikaulllakaowakea
had two wives-(l.) Kalleakauhi, or as she was
also called, Kaneakalau. With her he had a son,
LOllohonuakilli, who succeeded him as Moi, and a
daughter, Pi'ilaniwahine, who became the wife of
Alzu-a-'/, of the great '/ family on Hilwaii, and
mofher of LOl1oma'aikanaka, the wife of Keawe-i-
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kckahi-ali'i-o-ka-moku and mother of Ka-Ialli'/lli-
amalllao, (2,) Makakuwahinc, a daughter of
Kanela'aukahi and his wife Kamaka, of the
Keaullui-a-MawekeLa'akona family". '"
Figurative use of the nahawele in a chant for
Ke'elikolani implies the tenacity of the bivalve as a
symbol for the kapu:
Kukit me he Ilailaweie la i kahi kapII
Kapu no he moe
Crowded like the nahawele in the forbidden
places
Sacred (for) the chiefto lie down.
Wele used within the context of another chant as
welelau, 'tip, topmost', suggests a pun on nazcelc,
as of punawelewele, 'spider's thread, web': re-
garded as a means of ascending the sky:
H anall Kalani he ali'i
Hila mai nei a lehulehu
Kowiliwili ka hua na Kalani
Lele wale lIlai nei no maltma
Ka leina a Kalani weliweli
He ali'i Pi'i aku, kai aku, a 'e aku
Wele aku a loa'a i ka lani pa'a ka!
The chief is born a high chief
The fruit of many generations
The entwining of the progeny of the chief(s)
That ascend an high
The leaping place of the chiefs of terrible ta-
bus
A chief wbo climbs (i.e., Pi'ilani, chief of
Maui), who strives, who steps upward
Stretching (like the web of a spider) to obtain
the sky (where the stars are held firm)I.3
Heiali'i Ho'olae (k)
Koleamoku (w) Kihapi'ilani
Kauhiokalani Kauanlanu
Makakauali'i Ikiakaponaole
Kaoaoama-makakuikalani Paueopoki'i
(= Pueopoki'il
Lonoikannkahikikuapu'u Kailuakea
Kaiuli Ahu
Kauakahiakua Keau
Kauwahine Ko'aleolani
Unauna
Kilioe
The name Vele is representative of Samoan no-
bility. On Tutuila Vele was the orator chief of Pava-
ia'i, of the Salemeana'i. 164 In the Tongan genealogy
of Bikil Kele, Velelahi (w) was one of the wives of
Taufulifooua (k); she was the mother of Tangaloa,
father of the Maui (see intra, p. 85). In Samoan
genealogy the son ofTolufale married the daughter
of Vele of Sapapali'i. "5
The nahawele is followed by the unallna, which
may be either the hermit crab or the 'aunazllla
gastropod. If the latter is intended, then the un-
auna is the first univalve to appear in the mollusk
group, Hermit crabs are any of various crustaceans
of the section Amomura within the order Decapoda
having a soft, unarmored abdomen and occupying
an empty shell of a snail or other univalve mol-
lusk.
'
"
Rarotongan unga is the hermit crab (Eupagurus
benzhardus), figuratively referring to 'a serf, a re-
tainer; 'a member or members of a tribe', i.e., one
of those who are subject to the will of the chief of a
tribe, Unga was a name for the teve plant, fig-
uratively, 'members of a clan or tribe, the large
core representing the chief, ,.7 The hermit crab
was a form of the Atua i F aea god sacred to the
Kafika and Tafua clans of Tikopia.
Whether it is the univalve species 'aunauna
a .. 'assa sertum) or the hermit crab, unauna is
genealogically pertinent to the lineage of Maui
chiefs descending from Ho'olae (k) and Kiha
pi'jlalli (k) through Ho'olae's daughter Kiileamoku
(w). Kiileamoku (w) was the wife of Kihapi'ilani
(k); from her descended the high chiefs Ko '0 and
Kaiuli of Kaupo. Unauna was of the Kaiuli lineage:
K61eamoku
Kauhiokalani
Makakauali'i
Kaoaoamamakakuikalani
Lonoikamakahikikuapu'u
Ko'o
Kaiuli
Kauakahiakua
Katiwahine
Unauna
Ko'ukelekoma
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72 Tlte Hinged Mollusks , Castropods: 'Belly-Footed Mollusks'
The una name occurs earl ier on the Maweke-
Kalehenui lineage with Una'ula ('red una') a de-
scendant of Kalehenui, son of Maweke:
Maweke (k) Naiolaukea (w)
Kalehenui (k) Kahinalu (w)
Hinakaimauliawa (k) Kahiwaka'apu (w)
Mualani (w) Kaomealani (k)
Ku-o-Mua Kapua-a-Mua (w)
Kawalewaleoku (k) Unaula (w)
The Kalehenui branch of the Maweke were
cousins of Ka-1-i-mamao. Ka-'i-i-mamao was prin-
cipally of the lineage of Keaunui, brother of Kale-
henui. '/wi-kau-i-kaua (k), great-grandfather of
Ka-'I-i-mamao, married Kauakahi-kua'ana-au-a-
kline (w), descendant of Kalehenui, so that Kiine-i-
ka- 'iwi-lani (k) was a first cousin of Ka-'i-i-mamao.
In this way the Maweke family was kept intact by
the intermarriage between branches of three lin-
eages descended from three brothers who were
sons of Maweke: Mulieleali'i, Kalehenui. and
Keaunui. The Mulieleali'i and Keaunui branches
had a common ancestress, Wehelani (w), wife of
Mulieleali'i and Keaunui. The Mulieleali'i branch
became the chiefs of 'Ewa, O'ahu; the Keaunui and
Kalehenui branches, chiefs of Hawai'i.
Gastropods: 'Belly-Footed Mollusks'
Phylum Mollusca
Class Gastropoda
makaiaulil 'opihi
lrho I puleholeho
naka-('oni'oni'o)
kupe ('e)-kala
makaloa
pupu'awa
'ole/'ole'ole
pipipi
kupe'e
wi
kiM
A gastropod is any mollusk Latin
mollusca -mollis 'soft') having a single. usually
coiled, shell and a ventral muscular mass serving
as an organ of locomotion. thus 'belly-footed', a
univalve whose ventraldisk serves as a foot. Be-
cause of their freedom of mobility. univalves rep-
resent an advancement over bivalves.
Kalehenui
Hinakaimauliawa
Mualani (w)
Ku-o-Mua
Kawalewaleoku
Kaulaulaokalani
Patellidae
Cypraeidae
P leurobranchus
Chamaspp.
Thais intermedia
Drupa horrida
Charonia tritonis; conch
Nerita picea, N. neglecta
Nerita polita
Neritina
N erita vespertina
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Ocean life at the end of the enumeration se-
quence of the First Age now moves out of brine
mto fresh water streams. The shell pattern also
obtains a spiral shape. developing from the tent of
the limpet, the slit ventral reticulation of the
cowry, to the whorl of the drupes. The foot pro-
gresses from one completely exposed, as in the
limpet, to a retractable mantle, as of the cowry,
and finally, to the operculum attachment by which
the conches and drupes can close the opening to
secure the interior against intrusion.
The makaiaitlil'opihi limpets are edible shell-
fish preferably eaten raw. They are struck from
rocks with a single blow, for a touch on the animal
causes it to adhere firmly to the face of the rock.
Figuratively, the 'opihi snails represent tenacity
and courage, prefering to exist where surf breaks
heavily on the exposed reef shore line. They repre-
sent the people who surrender to the chief any-
thing which his heart desires:
llia 'uala mole lta'lI(a)
I lIai aku i ka 'opilzi
Ke ono a'c lIei 0 Kalalli (Kanikau no Lilzoliho)
The tough potato roots
Striven for by the shellfish
Longed-for by the chief''
The 'opihi was also a mat sail, probably of trian-
gular shape. The 'opihi design on tapa was a smali
triangle. No recorded chiefly name gives it genea-
logical relevance, but it is paired with Ahiahi on
the Kumulipo lists (K990), perhaps alluding to the
25th night of the moon. Ahiakiine, evening (or
night) of Kane, is the 27th night, following two
positions later from -,lhiahil 'Opihi.
The makaiauli 'dark-fleshed' limpet alludes to
the name of Wiikea (Wiikea-kaiuli). Kaiuli (k) was
the father of Hina-hiinai-a-ka-malama (w). Kaiuli
is the name of the family of chiefs of Kaup6, Maui,
descended from Kiha-a-Pi'ilani (k) and K6leamoku
(w). The root of the name is uli 'black' or any dark
color. Tahitian uri is 'purple' color, symbolic of the
chiefs of Borab.ora:
"In this royalty differed from the gods, whose
colors were invariably red and yellow which when
worn by royalty likened them to gods ... purple
was also a symbol of royalty among the Hawaiians
. . . originally coming from Porapora". '69 Purple
color is symbolic of the island of Kaua'i.
Gastropods: 'Belly-Footcd Moll IIsks , /3
The leho 'cowry' shell is the food of the octopus.
It has had a long history, economically, as an article
of value for the purpose of exchange, the shell coin
of ancient Pacific commerce. Cowrie shells were
distinctive on Rarotonga as ornamentation used in
the ancient feather headdresses of high chiefs. (In
the Kumulipo it alludes to pule 'prayer', puleholeho
'cowry'; cpo Tonganpule 'cowry').
The identification of the P leurobranchus as naka
is for the naka- 'i'mi'o-ni'o; other naka shells are
the naka-kua-po'i, a limpet (= 'opihi-kapua'i-lio)
and land shells naka (Thaumalodon nesophila),
naka-kiini'o (Nesophila thaanumi), naka-kua-
mauna (Nesophila thaanumi, N. nesodonta).
Ngata-naka means 'mankind, man' or 'servant'
(i.e., tangata -kanaka 'man', 'person'). The Man-
gaian ngala is a reddish-brown sea slug (cp. Sa-
moan/Tongan ngata 'snake'; Maori ngata 'snail,
slug, leech'). The naka snail provides a link with
the ko'e-'enuhe 'caterpillar-worm' of Chant One and
anticipates the kua nanaka 'patterned-back' of the
turtle in Chant Four; figuratively, nanaka
'cracked, mottled', as of the skin of those, namely
the chiefs, who drink kava to excess.
The Hawaiian name Naka belongs to a chief of
hoary antiquity to whom Kamehameha was com-
pared in the chant H aui Ka Lani prophesying the
defeat of Keoua-ku'ahu'ula and the subjugation of
Ka'ii district, Hawaii:
E Malelekuala, e Pokikailw, c Kahua'ole, e
Naka (= Kamehameha) 170
The Gata of Samoa appears in the Tutuila lin-
eage of Gala and Taiasina, brothers and chiefs of
Fuimaono,l71 but it is in Tonga where the Ngata
heritage is of the highest chiefs, the Tui Kanoku-
polu (= Kanukupolu), presently occupying the
Tongan throne:
"The line of Tui Kanukupolu chiefs now su-
preme in Tonga sprang from a Samoan woman, the
mother of N gata, the first Tui Kanukupolu, who
was probably appointed above 1610 ... The Ha'a
Ngata Motua ... is the most powerful of numerous
lineages of. modern Tonga".172 "Ngata ... son of
the sixth Tui Ha'a Moungamotua, appointed the
Tui Kanokupolu". 173 (The Tui Tonga Moungamo-
tua, Kauulufonua I, .became the Tui Ha'a Takalaua).
Tl1e Tonganha'a (= Samoansa'a-sii) are patri-
lineal groups. Ha'a is a term applied to relatives
who have some attribute in common. Each ha'a
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17
i4 Gastropods: 'Belly-Footed Mollusks'
consists of a nucleus of related chiefs about whom
are grouped relatives of lesser social status:
"Everything points to the necessity of a line of
powerful chiefs for a nucleus about which the lin-
eage groups itself. Without such chiefs it appears
to wilt and die. and its new membership gradually
aligns itself with other rising lineages, , . That all
the modern ha'a have a chief as a nucleus, or trace
their descent from an ancient chief, was attested
... Ha'a may also refer to a place, not a true lin-
eage, but names of such places may be taken by
chiefs", 174
"Gods were connected with the various lineages
and incidentally sacred animals in which the gods
became incarnate ... There is no belief in descent
from the sacred animal , , . It is said that there
were no badges or tattoo patterns to distinguish
members of different iineages". 17S
The kupe('e)-kala is of uncertain identification,
It anticipates the kltPe'e (Nerita polita) and provides
a link with the kala seaweed guardian (kia'i), The
kala develops through the Kumulipo in Chant Two
as the kala fish, in Chant Three as the piikaiakala
tern, and in Chant Four as the mo '0 kalakala lizard
of 'rough' (kala) skin. Like naka, kala implies
roughness of skin produced by kava drinking, an
allusion strengthened by the pupu'awa 'bitter
drupe' (Drupa ricinus) pairing with the makaloa
(Thais intermedia, Drupa horrida), Pupu- is a gen-
eral classification for all shells with an operculum,
including those used as trumpets (pii) to signal the
approach ofthe chief and his retinue, i.e" the con-
ches, 'ole (Cizaronia tritonis),
All univalves in the Society Islands were wor-
shipped in Afa'ahiti as forms of the god 'Oro for
whom the triton trumpet was a herald. The trum-
pet shell of Samoa was a religious object, a form of
the god Fa 'amalu; the large trumpet shell, of the
god Aitulagi. On 'Upolu a white shell (Cypraea
ouula) was the herald of the octopus god Le Fe'e.
The Samoan priests, tausi aitu tau, watched over
the emblems of the war gods manifest in the pu
shell trumpets, In Hawaiian tradition the sanctity
. of such shells which were heralds of the chiefs and
bodies of the god of sound, Lono, were paid honor:
'a Killa' 'oe '0 ka Pit haololani
Ka Pi< izOallo no ina moku
--_.---
You are Kiha, the conch that announces the
chiefs
The shell that sanctifies the district
('Kiha, i.e., Kiha-pii the sacred conch of
Waolani and Waipi'o; an allusion to Kiha-
nui-Iulu-moku, father of Liloa-Paka-
'alana).176
Ka pii makahaoa, kahaohaoa lalli'
( = Keawenuiaiumt)
The shell of royal heat, the hot tabu of the
chiefs
('dangerous to approach a chief)177
The conch shell embodied the god Rata and was
of ritual importance during the kura ceremony of
the Sa Marinoa, a lineage of the Kafika clan of
Tikopia,
'Ole genealogically refers to the line of Wiikea
from 'Ole, son of Kia-Kio on the Kumuhonual
Kumu'uli genealogies inclusive of the Ulu-Nanaulu
lineages. 'Olepu'uhollua (lo) as ancestress appears
before 'Ole in the third generation from Kumuho-
nua,
The univalve names allude to services of the
ritual calendar of the makahiki tabu period:
Ptoe (cp. oeoe, a place where the priests stayed
during tabu periods of the luakini; ki<pe'ekala, cp,
kalalzua prayer recited after the 24th night of the
moon; makaloa, cp, kaloamakamaka service con-
ducted to restore the temple tabus after the five-
day 1I0a).
They may otherwise refer to classes of people,
i.e, the priesthood (kahuna) and commoners
(maka'ainiina). The pipipi nerita shells who cried
when Kila (Hawaiian son ofMo'ikeha who returned
to his father's homeland in Moa-'ula-nui-akea)
chanted thehelu, could only be people: "Pulli a'ela
ka 'iiilla iii Kila, pae aku lana lOa 'a, helu aku 'oKila.
'ul!'e ka pipipi," Kila circumnavigated the island,
the canoes landed, Kila chanted, and the pi pi pi
shells cried" ,178
The kupe'c (nerita) used as anklet adornments
for hula dancing are larger than the pipipi. Rare
ones were reserved for the chiefs. Varieties are
qualifie'd by modifiers which are bases of chiefly
names: 'anuenue, 'ele'ele, mahi'ole, palaoa, puna,
'ula.
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The root pe'e alludes to the Pe'e family of chiefs
who are most closely connected with the Kawelo-
'Ehu lineage (Kaua'i, Oahu). The Pe'e name ap-
pears in the line of Kalehenui. son of Maweke:
Holaulani Kaihupe'emakua
Laninui-a-Kaihupe'e Kauhi'ili'ula-a
Hoalani
Ipuwai-a-Hoalani (w)
Kauakahi-kua' ana-au-a-
kane (w)
Kaneika'iwilani
Pi'ilani (w)
Kau-a-Kamakaohua (w)
Kaihi-kapu-a-Kakuhi-
hewa (k)
'Iwi-kau-i-kaua
Keakealani (w)
In this way the Kalehenui branch from 'Una'ula
(w) continued on to Holaulani. whose marriage to
Kaihupe'emakua aligned the Kalehenui/Maweke
lineage with the Pe'e family (cp. Kawelo-a-Pe'ekoa
(k). twin brother of Kawelo- 'Aikanaka, cousin of
Kawelo-a-Maihunali't):
No ka 'ilipe'e
Hanau mai '0 Kuhihewa
He muli a Kaihikapu a Kuhihewa
'0 Kaihi kapu 'iii manoa
'IIi pepe'e, MPe'e ike kapu
Ka 'iii pe'eku-e a ke li'i a Mana
NoM ana 'iii 'ai, 'iii kalakala
Ke kalakala a ka i'a 'iii e-e
Of the skin of Pe'e (i.e., piece of land, 'iii,
belonging to-the family ofPe'e)
Born was Kakuhihewa
And after (him) Kaihikapu of Kuhihewa
Ka' i hi -of -the- sacred -ta bu -th ick -skin- (of-
Mana)
Skin hidden, hidden by the tabu
Coarse skin of the chief Mano-(ka-lani-po)
Of Mana of rough skin, rasping skin'
The roughness of fish skin
The pe'e root is found in the name of the high
chief of KaujJe'ejJe'ekauila, son of Ka-
mauaua and brother of Keoloewa who married the
high chiefess N uakea, granddaughter of Maweke
and daughter of Keaunui. She was the sister of
La('a)kona, ancestor of the high chiefs of 'Ewa,
O'ahu. .
The three branches of the Maweke brothers,
Mulieleali'i, Keaunui, and Kalehenui are thus in-
volved with the Pe'e chiefs. A key ancestress was
Gastropods: 'Belly-Footcd Mollusks' 75
Laninui-a-Kaihupe' e
Hoalani
Ipuwai-a-Hoalani (w)
Kauakahi-kua'ana-au-
a-kane (w)
Kane-i-ka-'iwilani
Kalanikauleleia'iwi (w)
==-
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76 Gastropods: 'Beily-Footed M,lilIiSks'
Mokuahualeiiikea (w), descendant of the 'Ehu fam-
ily. Mokuahualeiiikea was a wife of 'Umi-a-liloa
(Hawai'i) and Pi'ilani (Maui). From her marriage to
'Umi came 'Akahi'ilikapu (w). mother of Koihala-
wai (w), wife of Kahakumakalina (k) (Kaua'i).
From her marriage to Pi'ilani came Kauhi- 'ili'ula-
a-Pi'ilani (w). Kauhi- 'ili'ula-a-Pi'ilani (w) was.
therefore. a half-sister of 'Akahi'ili-kapu (w).
Through these women. the chiefs of Maui attached
the lineage of 'Ehu. and the chiefs of Hawai'i at-
tached the lineage of La'amaikahiki. The line of
Kauhi- 'ili'ula-a-Pi'ilani (w) descended from Kale-
henui of Maweke; the line of 'Akahi- 'ili-kapu (w)
from Keaunui of Maweke. lpu-wai-a-Hoalani (w).
descendant of Kauhi- 'ili'ula-a-Pi'ilani (w) mar-
ried the son of Kakuhihewa. Ka'ihikapu-a-
Kakuhihewa. by which marriage the Kalehenui
branch from Maweke strengthened its ties with the
Kailua chiefs descended from Kalona-iki of 'Ewa.
whose lineage was of Mulieleali'i. son of Maweke.
The distinction of the Mulieleali'i line from Ma-
weke was its claim to Mo'ikeha. primary hero of
the migrations from Tahiti. through early mar-
riages to the Puna family who were chiefs of
Kapa'a. Kauai. From the marriage of lpu-wai-a-
Hoalani (w) to Ka'ihi-kapu-a-Kakuhihewa.
Kauakahi-kua'ana-au-a-kiine (w) was born.
Kauakahi-kua'ana-au-a-kiine (10). and 'lwi-kau-i-
kaua (k) were descendants having a common an-
cestry from M okuahualeiiikea (w) .. Kauakahi (w)
on the Maui lineage of Pi'ilani and the Kalehenui
branch; 'lwi-kau-i-ka-ua on the Hawaii lineage of
'Umi and the Keaunui branch. Through the mar-
riage of Kauakahi-kua'ana-au-a-kiine (w) to 'fwi-
kau-i-kaua (k). the descendants of Mokuahualei-
iikea (w) created the merging of the two branches
of Maweke: the Kalehenui and the Keaunui in the
birth of Kiine-i-ka-iwilani (k). 'lwikauikaua had
also sired a daughter. Keakealani (10). by high
chiefess Keakamahana (daughter of Keali'iokalani
and Keakealanikane. children of Kaikilani and
Kanaloakua'ana). Keakealani (w). daughter of 'lwi-
kau-i-kaua (k). married her half-brother. Kiine-i-
ka- 'iwilani (k). son of lwi-kau-i-kaua. This caused
the lines of Kalehenui through Kauhi- 'ili'ula-a-
Pi'i-lani (10) and Keaunui through 'Akahi'ilikapu
(w) descended from. Moku-ahualeiakea (w) to
merge in the birth of Kalanikauleleiaiwi (w).
Keakealani (w) also married Kanaloakapulehu (k).
son of Kanaloakua'ana and Kaikilani (Pwm). From
this union was born Keawe-i-kekahi-ali'i-o-ka-
moku (k). father of Ka-'i-i-mamao.
Kalanikauleleiaiwi (w) and Keawe-i-kekahi-ali'i-
o-ka-moku (k) were thus half-brother and half-
sister. the children of Keakealani's marriages .
Their descendants henceforth received a heritage
jointly from the Kalehenui and Keaunui branches of
the Maweke lineage. to which had been added the
Kawelo-'Ehu through Kaihupe'e. Kaihikapu-a-
Kakuhihewa. M oku-ahua-lei-iikea and Kahakuma-
kalina. By the time of Ka-'i-i-mamao. the pattern
of intertwined relationships by marriage had been
well knit into one common lineage of all major lines
of royal ancestry from O'ahu. Kaua'i. Maui.
Moloka'i. and Hawai'i by the descendants of
Keakealani (w).
With the wi and kiki snails. life moves out of
ocean water into fresh water streams. so that
forms of life on land and in streams share a com-
mon bond through related origins in the sea. The
wi root will return in Chant Three in 'alawf, a bordo
which may allude toKanikawf. and Kanikawii. the
drumbeat sounds' of the kii'eke'eke andpahu which
once lured Pele from Pu'upahoehoe to Ha'ena.
Kaua'i where she found Lohiau dancing at Ke'e.
Ceremonially wi may allude to the kuwi prayer.
one of three types intoned before the priests en-
tered the heiau during services for thatching the
temple. 119 Wi and wii mean 'narrow' and 'wide'. just
as Ii and Iii mean 'high. tense. narrow' and 'broad.
open' tones of sound. The pule wi was a prayer for
life of the chief and of the assemblage. ISO In Samoa
Vi was an orator chief of Aoa. the place of assembly
for Vaifanua and Sua ofTutuila ruled by the Le'iato
family. lSI
Kiki may allude to kiki-ko'ele in anticipation of
the ko'ele'ele seaweec of the refrain of generation to
follow; Kiki-ko'ele 'done to perfection, complete-
ness'. Kiki is a place name associated with Ni'ihau:
'0 Kaha ia nei 0 Kawelo
'0 na kamalua ia a Kai'oe
Hana ka 'aukuku aka' ua i ka luni
Hana kuapo'i ke kaupaku 0 Hilo
I malu ka hale i ka ua 0 Kaua'i
'0 Kaua'i nui mauna hoahoa
Hohola ana i lalo 0 Keolewa
hili mai ana 0 Ni'ihau ma ike kai-e
'0 Kiki ma kai. kai Keolewa
'0 ka lii'au maka uwahi la! kai luna-e
o Hawai'i
This is the beach of Kawelo (i. e .. Waimea.
Kaua'i)
The two children of Kai'oe (i.e .. the twins.
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Kaweloa-Pe'ekoa and Kawelo-'Aikanaka)
The rain agitates the sky
Covering the ridge-pole of Hilo
The house is darkened by the rain of Kaua'i
o Kaua'i of great, mighty mountains
Spreading out below Keolewa
Where Ni'ihau is drinking the sea
Sea of Kiki, sea of Keolewa
When green wood smokes the sea
Above Hawai'i
'8'3
Genealogically the root ki may refer to Ki-ke-
. nui-o-'Ewa (w) (= Kiki-nui-o-'Ewa), wife of Ka-
lona-iki of the 'Ewa, O'ahu chiefs descended from
'Ewa-uli-a-La'akona, great-grandson of lvIa-
weke.
'82
The enumeration of species of the First
Age concludes with this shell, the kiki, completing
the allusion to all three branches of the Maweke
chiefs securing to Ka-'i-i-mamao, high chief ofKa'(j
district. title to all privileges inherited by the Ma-
weke royalty. The convolutions of the sea shell are
the analogy of chiefly associations acquired
through direct descent and intermarriage, a com-
parison reflected in the ceremony of anointment: 183
They three were united, united at one place
The chiefs were united at the royal oven
Anointed with the fat, with the fat of men
The chiefs united were mixed together like
pia grouno with water
Ground up, mixed till ropy, mixed till ropy;
The chiefs mix like the long sea shell maka-
lolo-au-'lani (with many convolutions)
The shell makaliliko
The shell called the likoliko, so is the chief.
PLANT LIFE IN THE REFRAIN OF
GENERATION
Flora are introduced in Chant One in the refrain
Plant Ufe til tile Rdraill of Gt'llt'r.1thHl II
of generation, a phrase coined by Martha Beckwith
to define the repeated theme stanza:
Kime iii wai 'ololf, '0 ka wahine iii Wal
'ololii
H iillau ka (species) kia'i 'ia e ka (species)
Hepo uhe'e i ka wawii
He nukll, he wai ka 'ai a ka lii'au
'0 ke akua ke komo, 'a'oe komo kallaka
Male for the narrow waters
Female for the broad waters
Born was the (species) kept by the (spe-
cies)
It is a night gliding through the passage
Of an opening; water is the food of plants
It is the god who enters; not as a human
does he enter
The refrain (puana) introduces in explicit terms
the male/female theme of dualism and honors the
source of life which is to be found in water (wai),
identified as a form of Kane in the sacred image of
Lono as the gourd.
Plants are brought into the pattern of progres-
sive evolution from simple to more complex or-
ganic forms, Species of algae (Bryophytes) are fol-
lowed by non-rooted rhizoid/rhizome-stemmed
Thallophyte and Pteridophyte land mosses and
ferns of like-sounding names. Dualistic pairing of
sea and land forms is continued throughout the
refrain as the 'guardian' (kia'i) plants that 'keep
watch' (kia'i) over the other member of each pair
evolve from non-rooted plants to herbs or succu-
lents followed in turn by woody-stems, from pol-
len-bearing to non-flowering, and then the flow-
ering species. The order of appearance is as
follows:
'ekaha
Gelidiurn spp. (limu loloa)
Gymnogongrus spp. (/imu uaua loli)
coralline seaweed
'ekahakaha
'aki'aki
miinimie 'aki'aki
'a 'ala- 'ula
(unidentified spp.)
Asplenium nidus
Ahnfeltia concinna
Sporobolus virginicus
Codium edule ('fragrant'; red')
(miiwae'iole 'rat's feet')
a liverwort
'bird's nest fern'
red seaweed
seashore rush grass
green seaweed which
yields red color when
cooked
(continued all next page)
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78 Plallt Life ill tile Refralll uf GelleratlOIl
'ala'ala-wai-nui
manauea
kalo manauea
ko'ele'ele
kopunapuna
puaki
lau'aki
kakalamoa'
kele
'ekele
kala
'akala
/ipu'upu'u
lipu'u
loloa
ka lama-Ioloa
ne
neneleau
huluwaena
huluhulu- 'ie'ie
Plectrantus australis
Peperomia spp.
Liagora decussata (Puizkf)
Gracilaria coronopifolia
Colocasia esculenta
Gymnogongrus spp. (,ekahakaha,
'iiwikiwiki, limu-uaua-Ioli)
('black sugar cane', ko'ele'ele)
'jointed'
Liagora decussata ('ala'ala-wai-nui)
('biting leaf' sugar cane; =
lau-ekf, tassel of sugar cane)
limu kala = Sargassum spp.
piikalakala = Galaxaura lapidescens
huluhulumoa = hulu manu
Korthalsella
(unidentified fresh water weed)
(unidentified tree moss)
Sargassum spp.
probably the limu kala wai,
Spirogyra spp.
Rubus hawaiiensis; R. macraei
Valonia utricularis; kukae-Kamapua'a
(unidentified spp., probably
kukae-Kamapua'a = Digitaria.pruriens
klikae-Kamapua'a-uka = Digitaria vilascens)
Gelidium spp. = 'ekahakaha
Diospyros; Maba spp,
(unidentified spp., probably nehe,
pond scum, Spirogyra spp. = limu-kala-wai)
Rhus chinensis var. sandwicensis
Grateloupia filicina = pakeleawa'a
Freycinetia arborea
mint
succulent
red seaweed
red seaweed
pink taro (mana var.)
red seaweed
sugarcane
sugar cane
red seaweed
sugarcane
'thorny'seaweed; brown
" "
'hairy' green seaweed
'Hawaiian mistletoe'
'thorny'seaweed; brown
pond scum
'thistleberry'
'Iumpy'moss
'long' (coralline)
seaweed
'ebony'tree
native sumach
red seaweed
'hairy pandanus vine'
(i.e. rootlets)
The first pairing of sea and land plants in the
refrain of generation is the 'ekaha seaweed/
'ekahakaha bird's nest fern, 'Ekaha qualifies not
only Gelidium (= limu loloa 'long seaweed) and
Gymnogongrus (= limu uaua loli 'seaweed-with-
sinews-like-the-sea-cucumber) types but also the
'black coral' 'ekaha-ku-moana (= Antipathes gran-
dia; class Anthozoa, order Octocorallia (Zoantha-
ria, Anthipatharia). Another 'ekaha is a liverwort
described as flat and greenish in color, The 'ekaha
types border on soft coral (= limu), as some 'ekaha
are true corals ('ekaha-ku-lIIoana), coralline spe-
cies of seaweed (= 'ekaha), liverworts (= 'ekaha)
and fern (= 'ekahakaha). The 'ekaha seaweed is a
choice selection with which to begin the refrain of
generation relationships because of its resem-
blance to coral on one hand and to ferns on the
other, sweeping the classificatory range of the
term limu (seaweed): "There are groups of inver-
tebrates that superficially are difficult to distin-
guish from seaweeds and are almost as unrespon-
sive".'''' Limu is a generic term for all kinds of
plants'living under water, both fresh and salt: algae
growing in any damp place in the air, on the ground,
on rocks, and on other plants; also mosses,
liverworts, lichens, (Proto-Polynesian limu; Aus-
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tronesian limllt): soft coral: (cp. Maori: moss, sea-
weed, mildew: Rarotongan: moss, sponge, sea-
weed, species of fern (Lycopodium phlegmaria);
Tuamotuan remu: moss, searnoss, sponge; Tahi-
tian rimu: moss, delicate small fern, seaweed,
sponge, tufted moss on coconut tree trunks, algae
in water.)
Immediate relationships of the paired 'ekalza
species favor the GelidiumlGymnogongrns sea-
weeds and Asplenium nidus ('ekahakaha). The
. Tuamotuan kokaha (= Tahitian 'o'aha) for Asp/e-
.l1ium nidus suggests that the Hawaiian form 'ekalza
has retained the conservative form equivalent to
(= Hawaiian 'aha 'cordage, sennit', as
in 'alza'ula 'red cordage, sennit'; cpo Tuamotuan
kaha 'a royal girdle', as in kahakura, a sacred crim-
son royal girdle, usually that of the god Atea; cpo
Maori kalla, 'a piece of seaweed prepared in an
umu, set apart by charms, and carried on a voyage
in the bow of a canoe', 'naval string', 'line of ances-
try', 'lineage': cpo Tuamotuan kaha 'image, vehicle
of a god'. )1" Hawaiian 'aha'ula is a council of
chiefs, a regal meeting; kaha is the stage in fetal
growth when limbs begin to form. ISO
The kalza morph is productive in genealogy:
Lua-kalza-kona is in the lineage of Wiikea on the
Kumuuli genealoJSY:
Lua-kaha-kona (k)
Kahiko (k)
Wiikea (k)
Niau (w)
Kupulanakehau (w)
Papa (w)
Kumakaha (k) was either the son or grandson of Paurnakua (k):
Paumakua (k) Keananui (w)
Moeanaimua (k) Alahoe (w)
Kiimakaha (k) Moanaauli'i (w)
Another K umakaha, a contemporary of Hua'a.
Kulukulua, and Keawenui-a-'Umi, was a high chief
of Puna. Puna was called K urnakaha 'in the image
of Makaha,' a chief ofKa'G. Kumakakaha (w) was a
daughter oj Ka-Iani-pehu, chief of Moloka'i; she
married Kuikai.{k), a chief of Puna, Hawai'i.
The 'aki'aki seaweed (Ahnjeltia concinna), a red
variety, is paired with the seashore grass, rna
nienw 'aki'aki (Sporobolus virginicus, Cynodon dac-
tylon), meaning 'biting' ('aki'akiJ and 'smooth' (mil-
nienie). Tahitian 'ali'ali is a 'kind of coarse grass
with burrs' exploiting 'ati; 'to join, to tie'; i. e.,
'family ties', 'family', 'descendants', 'relatives' (cp.
:vlaori ngali 'clan, tribe'; Tuamotuan ngali-katz).
Plallt Life ill till' Refraill of Gl'ncratiOlI 79
Kahiko
Wiikea (k)
Moenaimua
Kiimakaha
Nana
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80 Plant Life 111 tlil' Refrain of Generation
Ati is found in the name of Samoan chief Atiogie in
the genealogy of Fe'epo:
Usu Fe'epa = Leipaleatele (daughter of Si'u-le-fua-lele-lau-malo (le-au-malo 'in the shape of a bundle
I of bananas') and Aigamaitele (w)
Malalatea
Leatiogie
Sina = Tui Manu'a
Usu Leatiogie = Tauaiupolu (afafine 0 Aleitoamua)
Lealali I .
Savea
Tuna
Fata
Ve'atauia
Leimili
Leatiatigie I' Tagaloaipata (of Faletatai)
Ulumasui (who expelled the Tongans with the help of his uncles, Tuna and Fata)!S'
Atiogie, son of Fe'epa, was called Gafa 0 Le uft
'ancestorofthe yam'.!SS [The same root ati is found
in the name of the orator chief Lauati N amulau'ulu
of Safotulafai, Savai'i.!S9]
'Aki reappears in the refrain of generation with
the Puakil Lau'aki pair:
Hiinau ka Puaki noho i kai
Kia'i 'ia e ka Lau'aki noho i uka
Born was the Puaki seaweed living in the sea
Kept by the L-au'aki sugar cane living on land
The 'iiki was a hair switch and a knot fastening
plaits or braids of hair:
Ka 'iiki po'okole oho 'oi'oi
He oho 'oi'oi ma makili haohao
Ka 'aki, ka nanamu, ka 'aki'aki ai kae (No
Keawenuia'umi)
The sharp-peaked reddened hairswitch
The excellent braid of uneven royal hair
The biting, muttering, scornful back-biting
An allusion to the tabu of the cord ('aha) associ-
ates the 'crescent' (kahoaka. as of hoaka. a moon
phase and lei-hoaka 'necklace made of crescent-
shaped hog's tusks; hoaka, 'crescent, arch. cres-
cent-shaped design; crest, as on a helmet) with the
'iwi-Iau-mania (= manie. miinienie; miinienie-
aki'aki). or rib (iwi) of the manie grass or smooth
blade of any plant used in plaiting:
E Kahoaka iloko 0 ka ';wilaumania 0 ke akua
E ia ka ho 'ailona kap" 0 ka 'aha
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the god
Here is the tabu insignia of the cord
'A 'ala- 'ula (= wiiwae- 'iole Codium edule) is a
green seaweed yielding a red liquid when cooked.
It is classified as a 'red' seaweed by its modifier
'ula. Red color is associated with the chiefs' red
feather garments: 'ahu'ula 'cloak', kii'ai 'belt', and
mahiole 'helmet'. The association of 'red' seaweed
with royalty has ancient origins in Tahiti. Te'ura
.'red was the name of the royal line of Rotuma
connected by marriage to the Te F atu royal line of
Borabora. The Te'ura were represented by a sea-
weed girdle. 190
Figuratively, 'a'ala 'fragrant' means 'of high
rank', 'royal'. Reduplication of 'ala in 'ala'ala-wai-
nui (Pleetrantus australis), the mint or small native
succulent (Peperomia spp.), accentuates 'fragrance'
('ala'ala) characteristic of scented tapa cloth re-
served for chiefs. The 'ala'ala-wai-nui is also the
puaki seaweed (Liagora deeussata), a flexible but
somewhat calcified species. 'Ala figuratively
means 'esteemed, chiefly'.
Red and yellow distinguished the apparel of the
chiefs and also their names, particularly those of
chiefs on the Opu'ukahonua and Glu/Nanaulu
genealogies:
(Opu'ukahonua):Kalzalolena'ula (k)
(Nanaulu): Hinako'ula (mother of Ulu/Nanaulu)
Keahi'ula (w); Peheke'ula (k)
(Ulu): Ka-onohi- 'ula-o-ka-Iani (w)
Ka-po-kula-i- 'ula (w)
Mai'a-o-'ula(w)
K a- 'ula-ilea (k)
Ha-mea-waha-'ula (w); Hikakai'ula (w)
(Welaahilani): Lihau'ula (k)
M anauea seaweed (Gracilaria coronopifolia) is a
red variety with a stiff, cylindrical stem. It is
paired with the taro, a form of the god Kane. Ma-
l1auea taro is classified in a group of taros whose
corms 'branch' (1nana) at the apex. Mana is 'super-
natural power'. Mana taros were grown principally
in Kona, Ka'u and Puna districts, Hawaii. Manauea
alludes to the sacred cord ka 'aha manawaauea, a
design, pattern, or color of cordage braid used in
the sennit caskets (kii'ai) of Ka'u chiefs descended
from Pili-ka'ai-ea, son of Lii'au-ali'i:
'0 ka 'aha 0 Mahilipine
'0 Mahili.zaka, Mahiki-ka-loloa-kekeke
Plant Lifl' in the Refrain ofGl'lIcratilm 81
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82 Plant Life in the Refrain of Generation
Ka 'aha manawa-au-e,
K a 'aha 0 ke a/i'i
E kit ai i ka nu'upa'a, i ka pokipa'a
o La'au-a/i'i
o ho'oi 0 poai ka 'aha
o hiiwele ana ka 'aha ke a/i'i
E kit ai i ka nu'upa'a, i ka pokiPa'a
Pa'a ai 0 Llz'aua/i'i
'0 Pili, hiapo 0 La'aua/i'i
'0 A/i'imaomao ka 'aha ka po 191
The cord of Mahilipine
Mahilinaka, Mahiki-ka-Ioloa-kekeke
The cordManawa-au-e(a),
Cord of the chief
To stand in the binding of bones
Of La'auali'i
To lash and to wind the cord
To tie the cord of the chief
La'aua/i'i is represented genealogically as fa-
ther of Pili-ka'ai-ea, whereas in the chant above
Pili-ka'ai-ea is represented as hilz/JO, or older
brother of Ui'auali'i. It is possible that hiapo is
being used here in the Samoan sense of mataiapo,
titled head of an extended family.
The manawaauea (= manauea, manawaaue),
mahilipine (= mahilipene), and mahilinaka
( = mahilika) cords or rituals are alluded to in the
following chant:
A ka'awale ka lani me he pualei la
K a 'aha 0 M ahilipine 0 M ahilika
Ka 'aha manawaauea
The sky separates as though a (string oD
flowers
To stand in the binding of bones at the time of
The cord of Mahilipine, MahiIika
The cordManawaauea
l92
honor and preservation
Bound was Ui'auali'i
Pili, older brother of La' auali' i
Ali'imaomao was the cordage/ service of the
night
The base ea of manawaauea ( = manauea)
means 'sovereignty, rule', a probable allusion of
the manauea seaweed to the Hema line on the Ulu
genealogy which branched into the two Hana/a'a
down to Manauea:
Wakea Papa Ho'ohokukalani
Ho'ohokukalani Haloa
Haloa Hinamanouluae (w) Waia
0 0 0
0 0 0
Ki'i Hinako'ula (w)
Ulu
Nanaulu
Ulu Kapunu'u (w)
Nana
Kapulani
Nanaie
Nanaie Kahaumokuleia (w) Nanailani
0 0 0
0 0 0
Mauiakalana Hinakealohaila (w) Nanamaoa
0 0 0
0 0 0
'Aikanaka Hinahanaiakamalarna (w) Puna
Hema
Hema Ulumahoahoa (w) Kaha'i
0 0 0
0 0 0
Palena Hikawainui (w) Hana-Ia'a-nui
Hana-Ia'aikl
Hanala'anui Mahuia (w) . Lanakawai
Lanakawai Kolohiali'iokawai La'au
(continued on next page)
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La'au
Pili
Koa
Ole
Kukohou
Kaniuhi
Kanipahu
Kalapana
Kahaimoeleaika'aikupou
Kalaunuiohua
Kuaiwa
Kukamolimolialoha
Hinaauaku (w)
Hinaaumai (w)
Hinamaileli'i
Hinakeuki
Hiliamakani
Hualani (w)
Alaikauakoko (w)
Makeamalamaihanae
Kapoakauluhailaa
Kaheka
Kamuleilani/Kumuleilani
The manauea seaweed is alluded to in the la-
ment (kanikau) for the Maui chief, Kalaiulumoku
(see intra, p. 133 ff.):
'0 Kiha ia a ka uli manauea*
E K iha e ka uli, e ka manuaeea
o Kiha of the dark red manauea seamossl
taro
o Kiha of the dark cord manuaeea ( =
manawaauea) 193
'(ka uli manauea, 'the dark-red manauea
seamoss/taro'; may allude to the chiefly lines of
the Ko '0 andKaiu)i families of Kaup6, descendants
of Kihapi'ilani and K6leamoku (w).
M anauea was the son ofK uaiwa and grandson of
Kalaunuiohlia, king of Ka'ii. From Wake a and Papa
use of this name in the Kalaiulumoku lament al-
ludes to a common ancestry from Wakea and Papa
shared between Kiha-a-Pi'ilani of Maui and Kiha-
nui-Iulu-moku of Hawai'i.
194
Kahiko, father of
Wakea, was the son of Uliuli (k) and Niau ( u ~
(Kapapaiakea genealogy). Chiefs of Maui and
Hawai'i were descendants of Hanala'anui
(Hawai'i) and Hanala'aiki (Maui), twin sons of Pa-
lena (k) and Hikawainui (w). Their common ances-
tor was H ema, brother of Puna and son of
'Aikanaka in the line down from Mauiakalana (k)
and Hinakealohaila (w). The name Manau on the
La'akona line belongs in the Opu'ukahonua geneal-
ogy:
La'akeala'akona (k) Kamaleilani (w)
Ha'ulanuiakea (k) Manau(w)
PlaHt Lift' hI the Refrain ofGclIcratioll 83
Pili
Koa
Ole
Kukohou
Kaniuhi
Kanipahu
Kalahuimoku
Kalapana
Kahaimoeleika'aikupou
Kalaunuiohua
Kuaiwa
Kohoukapu
Hukulani
Manauea
Ha'ulanuiakea
Kahaloalena (k)
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84 Plant LIfe in tlte Refrain of Generation
The birth theory of the Kumulipo is reflected by
manawaea as the period in infancy before the 'soft
spot' closes; manawa is the anterior fontanel in the
heads of infants.
The ko'ele'ele ('black', as of sugar cane) seaweed
is a small, red variety of Gymnogongrus species
( = 'ekahakaila, 'awikiwiki, limuuaUl1-loli). A va-
riety of sugar cane (ko) with blackish stern is also
ko'ele'ele (= maikoiko, kauila). The ko'ele'elel
kopunapuna pair invoke the shape of the god Kane
in sugar cane as a firm grass with jointed stern (cp.
Kane-'oke 'Kiine-of-the-bamboo'). Kane was sym-
bolized in lightning, kauila, to which the sugar
cane alludes as it also may to the kauila ceremony
performed on the night of kauila (po kauila) (see
intra. p. 148). Kane as god of lightning was Kane-
kauila-makeha-i-ka-lani Kane-lightning-flashing-
in-the-sky). Po'o-huna-i-ka-lewa (Head-hidden-in-
the-atmosphere), a form of Kane, was the storm
thunderhead. The month of Ikuwa was named for
the fury of the lightning storm shattering the tough
sugar cane covering; Ikuwa-polza-ko'ele'ele (Roar-
bursting-the-ko'ele'ele):
I ka mauna oPe'ape'a-makawaiu
'Ewalu ka maka 0 ke keiki pua'a 0 Hina
'0 Kaulua ka hOku
'0 Ko'ele'ele.ka malama
Hanau ka nalu, ka 'ina'ina
Puke'e mai ahu Iele kai
Kake mai ka wai puna la 0 uka
Ka! Ka wai 'au'au 0 ke kanaka
I hanau ia Ho'oilolKa man 0 pOha ko 'ele'ele
'0 Ikuwa ka hiiku
'0 Ko'ele'ele ka malama
Hanau '0 Kama
Hanau '0 Kaneiahuea
On the mountain of Pe'ape'amakawalu
Eight are the eyes of the boar-child of Hina
Gemini is the star cluster
Ko'ele'ele is the month
The wave of travail is born, the placenta
The soft spot of the infant's head comes on the
crests of ocean waves
The springs of water flow in the upland
0, it is just bath water for people
When winter is born
The water sources bursting asunder the
black sugar cane
Ikuwa is the star
Ko'ele'ele is the month
When Kama-(pua'a) was born
When Kiineiahuea was born'95
The puna base of ko-punapuna invokes the
shape of the jointed cane stalk. Puna is a section
between nodes (maka); punapuna 'jointed' de-
scribes sections from which new shoots (pulapula)
of the clone will sprout, an analogy for the spread-
ing clan. Figuratively, puna refers to 'grandparent'
kupuna or to a favorite punahele child who 'goes'
(kele) to and is treated with special care by grand-
parents in their household.
Genealogical associations favor Hema's brother,
Puna, son of 'Aikanaka and Hina-hanai-a-ka-
malama (w); ancestor of Kaua'i chiefs. An earlier
Puna, ancestress of great Puna, appears as the
wife of Kukeleimoana (k) (Vlu genealogy);
Kiiheleimoana (k) Mapunaia'ala (w) Konohiki
Konohiki (k) Hikaululena (w) Wawena
0
0 0
0 0 0
'Aikanaka (k)
Hina-hanai-a-ka-malama (w) Puna
Hema
Puna Hainalau (w) Va
0
0 0
0
0 0
La'amaikahiki
Waolena (w) Ahukini-a-La'a
Ahukini-a-La'a (k)
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Kapuna (11'), an O'ahu chiefess, wife of Haka,
king of 'Ewa district, was a descendant ofKapae-a-
Lakona. She was the mother ofKapiko-a-Haka (k)
from whose daughters Kaulala (w) andKamili (11')
descended, respectively, the lines of Kilali'i (k)
(O'ahu) andKealohikikaupe'a (k) (Kaua'i).I96
Vai-puna-riki in Tuamotuan tradition was the
primordial 'flood' before which Puna, killed by
Rata, was king of Vava'u; "an island in Vai-puna-
riki".19
7
In Samoan fa'alupega, Puna, son of
Luafata-ali'i, is associated with the founding of the
Faleapuna at Lufilufi. Faleapuna is called the 'ca-
noe of Fonoti' (va'a 0 FOlloti) or 'House of Four'
F alela, comprising Sanonu, Sagapolu, Saleapaga,
and Le-ati-fasou. Faleapuna included the old
Tongan colony Fagaloa in Samoa. Lua-fata-ali'i
ruled part of Manono where La'ama01llao (cp. Ha-
waiian La 'a1lla01llao, god of the wind calabash, Ipu-
makani-a-La 'ama01llao; cpo Rarotongan Raka-
maomao, god of winds) was feared as a god of
war. \97:1
The root 'ele of kii'e/c'ele meaning 'embryo'
gives credence to the birth theme as a reliable
interpretation of the Kumulipo. Evidence from
west Polynesian genealogies supports the ances-
tral importance of Kele - 'E Ie as a familiar name on
the maternal side of the Savai'i chiefs and of the
Tongan Maui famj)y.
The Samoan genealogy of 'Ele'ele is sometimes
referred to as a 'marriage of the rocks'. Fatu
'Stone' married 'Ele'ele 'Earth' and had a daughter
Puloulou-lele, . who married the Tui Atua Malela
and had a child, Losi, who fetched taro from heaven
and overcame the gods. 198 Another genealogy of
'E le'ele lists Sava and I'i among four children who
lived in Savai'i and Manu'a:
I
"
Le Fatu 'I Le 'Ele'ele
Sava
I'i
Valua
Tiapa
In Tongan tradition marriage between 'soil,
mud' Kele (cp. 'ele 'kind of compact brown or red
soil or stone; Hawaiian 'elekit 'coarse vesicular ba-
salt'; Tuamotuan kere 'dark grey, blue, black, as of
earth, soil, mud'; Hawaiian 'ele 'dark, black') and
Biki (cp. Tonganpuke 'mound of earth over a yam
or a taro or other root vegetable'), results in the
Plant Life in the Refrain of Generation 85
establishment of the line of Fulifonua and Lololo-
nua in the background of the Tongan Maui family:
Biki \' Kele
Tau-fulifonua (Tonga-mamao)
Havea-Iolofonua
Tau-fulifonua 'I Havea-lolCifonua
Hikuleo (Bulotu)
I
Loau
I.
TUi Ha'atakalaua
Velesi'i I' Velelahi
Tangaloa
Mabiloa
Mauibuku
Mauiatalanga
Mabi-kijikijPOO
The 'Ele'ele 'birth of rocks' genealogy from Sa-
moa is a geophysical s e q u ~ n c e of eponymic ances-
tors:
'Ele'ele-mea
Papatu
Papatea
'Ele'ele-mu
Papa'ele
Papaga
Papatu
Papatea
Lagi
Fati
Elo
Masameluteluapapa
Taufailematagi201
Variations combine motifs of the ancestral cut-
tlefish and worm with geophysical forms. In one
variant earth, rocks, and trees are produced by a
marriage of fire and water. Cuttlefish then fought
with fire and was beaten; fire with rocks and fire
was beaten. Maggots then formed upon a creeper
growing from the earth. In a related variant, a mar-
riage of worm (flu -lIo) and distance, (Mamao)
produce earth, sun, moon, and water as sons and
'great wind' and 'gentle wind' as daughters:
Ilu (Worm) I. Mamao (Distance)
Papatu
Papaone .
Papa'ele
Masina
La
Sami
Vai
Great Rocks
Sand Rocks
Earth Rocks
Moon
Sun
Sea Water
Fresh Water
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86 Pial!' Life il! the Refrail! vf Generation
On this geophysical theme the combination of ab-
straction and material substance form a sequence
which. in rudimentary form. approaches the char-
acter of l\[aori cosmogony:
Leai Nothing
Nanamu Fragrance
Efuefu Dust
!loa Perceivable
Maua Obtainable
'Ele'ele Earth
Papatu High Rocks
Ma'ata'anoa Small Stones
Mauga Mountains
Mauga Malaliua Fasiefu (w)
(Piece of Dust)
Fasiefu Laveifulufulutolo Mua (k)
(Down of Sugar-cane Uso (k)
Flower) Talu (k)
Salutono (w)22
Abstract conception of the creation from 'Noth-
ing' and 'Thought' are most fully developed in
Maori cosmogony. a text of which is reproduced
here:
First Period
(thought)
Second Period
(night)
From the conception the increase.
From the increase the thought.
From the thought the remembrance.
From the remembrance the consciousness
From the consciousness the desire.
The world became fruitful;
It dwelt with the feeble glimmering;
It brought forth night:
The great night. the long night.
The lowest night. the loftiest night.
The thick night. to be felt.
The night to be touched.
The night not to be seen.
The night of death.
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Third Period
(light)
,
From the nothing the begetting,
From the nothing the increase,
From the nothing the abundance,
The power of increasing
The living breath;
It dwelt with the empty space,
Plallt Life in tire Refraill o(Generatioll 87
And produced the atmosphere which is above us
The atmosphere which floats above the earth;
The great firmament above us dwelt with the early dawn,
And the moon sprung forth;
The atmosphere above us dwelt with the heat,
And thence proceeded the sun;
They were thrown up above,
As the chief eyes of Heaven;
Then the Heavens became light,
The early dawn, the early day,
The mid-day.
The blaze of day from the sky. 20,
The Tahitian version of the creation of the world
by the great god, Ta'aroa. expands upon the 'birth
of rocks' theme of geophysical development during
chaotic night:
"The time for night ebbed. There was rapid
progress. there was slow progress. There was
thinness. and there was thickness.
The first generation of growth was born. it was
affinity rocks. There is a different rock in the sea
from that of the Cliff where there are clefts. whence
stones roll down.
Rock from the cliffs and ocean rock may meet
and unite. there is affinity between them.
Slate rock and clay rock may meet and unite.
there is affinity between them.
Pebbles and crumbling rock may meet and
unite. there is affinity between them.
Black rock and white rock may meet and unite.
there is affinity between them.
Sandy rock and earthy rock may meet and unite.
there is affinity between them.
Rock of the point and rock of the bay may meet
and unite. there is affinity between them.
Rock of the shore and rock of the reef may meet
and unite. there is affinity between them.
These affinities retain differences which pre-
vent all these things from amalgamating together.
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88 Plant Life ill the Refrain of Generation
Rock that repulses and rock to sit upon may
meet and not unite, there is no affinity between
them.
But man would get impatient trying to unite all
these things!
Behold Ta'aroa-nui!"204
The Tahitian version is evidently related in con-
cept to the Samoan 'Ele'ele and Tongan Biki/Kele
traditions. A possible link between the Bike/ Kele
and 'Ele'ele genealogies is the Samoan tradition of
the 'ie toga Pipi'i-ma-le- 'ele'ele mat, brought to Sa-
moa from Pulotu on the Savea-Si'uleo migration.
PfPi'i 'to adhere' ma-le- 'ele'ele 'to the ground' (cp.
Tongan piki 'to adhere'; kele 'mud, sediment,
earth') was the name of this 'ie toga because it
'stuck to earth' or clung to its wearer. Other names
for it were Moe-i-le1uefue 'in the vine'; Matu-
maivai 'stayed dry'; Tasiafeafe 'one thousand':
"When Fafagailetua spread out the mat there
was thunder and lightning, and it became
night and everyone was very frightened. She
now related the history of the mat saying,
This 'ie toga comes from Pulotu and it far
outweighs your thousand.' Hence the further
name Tasiafe. "20S
Samoan mats of state, 'ie 0 Ie malo, are those given
as gifts to chiefs but first received by orators at
important state functions. The 'ie 0 Ie malo are
more highly valued than the 'ie toga, but Pipi'i-ma-
le- 'ele'ele has held a special distinction in Samoan
tradition. Savea Si'uleo, one of the high chiefs of
Falealupo, Savai'i, is reminiscent of Havea Hiku-
leo of Bulotu, son of Tau-fuli-fonua and H avea-
Lolofonua (cp. Hulihonua (k) andLalohonua(w) on
the -Kumuhonua/Kumuuli genealogies; cpo Ha-
wea, sacred drum of La'amaikahiki at the heiau
Kiikaniloko, O'ahu; see intra. p. 151).
Considering the background of the Biki/ Kele
(Tongan) and 'Ele'ele/ Pfpi'i-ma-le- 'ele'ele (Sa-
moan) traditions, one notes that Hawaiian 'rock'
ancestry of the Kumuhonua/Kumuuli genealogies
naming Hulihonua (k) and Lalohonua (10) is akin to
Tongan Tau-jultfonua/ Havea-Lolofonua ancestry
on the Biki/Kele genealogy and toPapatea ances-
tryon the Samoan 'Ele'ele genealogy (cp. Kapa-
paiakea).
Ko 'ele as a 'small pond where fish were kept for
the chief' implies royal prh'ilege over land, a view
of power in the reservation of Hawaiian land use
which contrasts with the Samoan concept offanua
lau 'ele'ele by which the matai is not unlimited in his
power over land belonging to the famil y.
From a ritual standpoint, ko'ele evokes 'sound',
as of'wood tapping on wood', cognate with Tahitian
to 'ere, "the apalling drum from the sound of which
people shrank and fled in terror, sometimes in the
dead of night ... a high drum about one foot in
diameter, which was beaten with different strokes
to indicate the commencement and close of the
offering of human sacrifice". 206 Tokere (Tuamo-
tuan) was a type of chant similar to the rutu, 'which
usually concerns turtles or fish'20'; tokere (Maori)
specifies pieces of wood or bone' used like cas-
tanets' as well as a 'form of divination with small
sticks calledniu'; whakatokere (Maori) 'to perform
a ceremony over the bones of the dead'. Ceremoni-
ally, the ko'ele'ele seaweed may link with the kikf
freshwater snail of the enumeration sequence
(Chant One) as kikikij'ele'ele means 'to do to per-
fection, completion'.
The kakalamoa has a number of possible identi-
fications as the limu kala (Sargassum spp.), the
piikalakala ( = piliko'a, Galaxaura lapidescens); a
green species, huluhulu moa, same as hulu manu
'bird feathers', and limoa (Caulerpa spp.). Kala is
the spur of the fighting cock, figuratively a refer-
ence to the warrior-chief of mature, athletic pro-
portion:
'0 ka moa i hanai 'ia, 'oki ka lani
He is a well-fed fowl; the chief is a finished
man
208
'0 ka moa 'ulahiwa i paku lua ka 'oi
I ki< i ke kakala 0 Makakauali'i
The red bird with two sharp defenses
Struck by the spur of Makakauali'i
209
The rooster heralding the dawn is a metaphor of a
person of dependable character:
E 'ike auane'i 'oi 'apop8
I ka moq i hiinai 'ia i ka Iii e!
You'll soon see tomorrow
The rooster raised by the sun
2lO
When untested Kamalama, younger brother of
Kawelo-maihunali'i, faced the warriors of Wailua,
Kaua'i for the first time, Kawelo referred to him as
an immature fighter of 'light fuzz' turning into the
'spur' (kala) or the 'reef' smashing canoes.
)
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Kakala, e Kamalama
Moa keiki, k ! ~ k u ka heuheu
'Okala ka hulu Ii ke kea i luilala
He puko'a wtiwtihi wa'a '0 Kamalama no
Wailua nei
Spur, Kamalama
Young fowl, whose fuzz is raised
Bristling like the feathers of an overgrown
white bird
.. Kamalama is a coral head smashing the ca-
noes of\Vailua 211
Kala may allude to Kalapana of Ka'ij district,
son of Kanipahu (k) and Ala-i-ka-ua-koko (w) on the
Nanaulu line from Pili-ka'ai-ea (= ?ilikaeaea). Ta-
lamoa in Samoa was the house of the Tui 'Olosega
and the malae of 'Olosega and Sili in Manu'a:
"Olosega was the chief village on the island of
Olosega. , , Sili, like Olosega sent its high chief
and a to 'oto '0 to the great fono of Manua ... Tui
Olosega's house name was Taiamoa , .. The ma-
lae was simply called 0 Ie Talamoa 0 Ie maota
... The presentfa'a/upega of Olosega are: Ac-
knowledgment of thee, Olosega. Acknowledg-
ment of Talamoa. Acknowledgment of your
highness, Tui (}losega ... " " ... The village of
Sili was di"ided into Lolofaga and Fuapoe,
where the house of Laolagi stood ... the malae
was called Talamoa like that of Olosega ... "212
Tala- ( = kala) is present in the name of the
Tongan lineage Ha'a Talafale of the Tui Pelehake.
The Ha'a Tala/ale is ancient in the Ha'a Vaipoa
reputed to antedate the Tui Tonga's control of the
Vava'u group. 213
In the tradition of the Tui Tonga Ahoeitu, son
the Eitumatupua (k) and Ilaheva (w), tala was the
casuarina tree to heaven on which Tangaloa-eitu-
ma-tupua descended to meet Ilaheva:
"So the god poured down the mount (Holohi-ufi)
"Pour the yam" and brought the yam from the sky;
the nam"! of the )'am was heketala ... Then Tala-a-
lama spoke to his brother Talaiha'apepe ... 'Let us
move and leave this dwelling place (Heketa) ...
for this is a very bad anchorage ... That is the
reason they moved their vessels to Fangalongonoa
(quiet) ... the place where they dwelt was Mua."
(These Tala were the descendants of the Tui Ta-
tui. )'14 Tala/ale was one of the brothers of Ahoeitu;
others were Matahehe, Ma!iepo. Tui Loloko, Tui
Plallt Life ill the Refrain of Gmeration 89
Folaha. Talafale became the Tui Faleua, an office
which is now held by the Tui Pelehake. Most sig-
nificant is the fact that tala refers to the privileged
seating of chiefs in the house of assembly. The
round part of the house, tala, is reserved for those
of the highest ranks at the Samoan fono. The cen-
tral post of honor called the matua tala is reserved
for the high chief. ""This is all forgotten in Hawai-
ian culture although remaining is the word kala-
hale 'roof gable' (cp. Tongan Talafale, relative of
Ahoeitu):
He aloha no Honolulu
I ka ua kukalahale
Beloved is Honolulu
In the rain that strikes the roof gables
The kala seaweed was ritually used in purifica-
tion rites, Figuratively kala means to 'excuse, for-
give, permit', 'remove', as from error of thought
and action in order to promote healing and protec-
tion of life from all evil. The kala seaweed was a
form of the lizard goddess (mo'o) Kihawahine of
Maui. Seaweed growing on the backs of animals
was a sign of old age, as of ancient sharks and
crabs:
Lei ana pai'ea i ka hua limu kala
The hard-she lied crab wears the kala sea-
weed lei
215
In the kalakii prayer the subject of removal of error
was addressed, and in the kalahu 'a ceremony, the
tabu on food from land and sea was removed at the
time of the makahiki.
The affiliate member of the paired species moa
is the Psilolum (P. nudum, P. complanatum), the
'Hawaiian mistletoe' (Korlhalsella). Moa antici-
pates the 'ape 'aumoa (,4.locasia macrorrhiza or
Xanthosoma roseum) of the prologue to the Fourth
Age (Chant Four: K. 379):
'0 ka 'ape 'aulnoa ka hiwa'uli
The 'ape 'aumoa of sacred dark stem
Moa is the domesticated fowl. In the Kumulipo
it represents the 'bird' ( = manu) or Maui family
"born on the back of Wakea." In Samoan tradition
"Moa, the centre of the earth" was born from a mar-
riage of the rocks:"
"The'family of the kings of Manu'a is called the
Moa family; the first kings were named Tui
Manu'a ma Samoa 'atoa, in which the word 'whole'
(atoa) referred alone not to Samoa but to Tonga,
Fiji, T'.arotonga, '7"ahiti. "217 "The royal race, the
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Moaatoa. from which all the Tui Manu'a issue ...
is the oldest in Samoa; indeed Sa M oa is said to
'FamilyofMoa ...
218
The name of Moa suffixed /afao is identified as a
daughter of the first Tui Manu'a:
La f Ui (w)
Tagaloa-a-ui (Ta'G) I Sinasa'umani
Tae-tagaloa
Moatafao'"
Sa M oa was one of the nine orator families of
A'ana, 'Upolu. Moamoa was the name ofthe malae
in F alefa ( = F onoti: Sanonu. Sagapolu, Saleapaga,
Le'atifasou) which bestowed the Siueva title. The
fa'alupega of Sapunaoa was worded to include Sa
Tala 'Family of Talo' of the Fale 'Upolu:
"Greetings to Manu-sa-moa (the noble ora-
tors of Siitalo are descended from Manu-
sa-moa)
Amoa was the orator chief of Samusu
(Alnoa + Satago Villages).""
Moa as an ancestral name recurs on the Kumu-
lipo genealogical lists (K.I087): Pili-a-moa. may
reflect Pili of Manu'a whose children contributed
three of the four great Samoan papa titles: Tua,
Saga (= Atua, Tuamasaga), Ana. Tolufale, (son of
Pili). a brother. who governed Savai'i and Manono,
Le .4iga i Ie Tai. -probably had to acknowledge older,
prevalent Sa\'ai'i titles. 'such as the Tonumaipe'a.
Hawaiian migration legends recall a homeland,
Moa-'ula-nui-akea. in the Society Islands, andPa-
lamoa. brother of Kumukiihi and god of fowls sym-
bolized as a white rooster in sorcery practices.
The white fowl moa uo .was a peace offering on
Tahitian marae. and the white species moa oni was
a shadow of the god Rua-i-te-fa'atoa. 221 The kaka-
lamoa seaweed anticipates the rebirth of the Poly-
nesian race with the Moa family after the devasta-
tion of the great tsunami P6Ia'a, the destructive
aftermath of which inspired the age of migrations.
The kelel 'ekele linkage pairs an unidentified
'freshwater weed' with an unidentified 'tree moss'.
It is a form of word play repeating similar sounds,
as from kii'ele to kele. 'elc to kele. and from 'ekele to
kala I 'akala of the next pair linking back with kaka-
lamoal moa. At this point the plant species begin
to favor fresh water over salt water habitats. A
sound change from kelc to kalal'akala intensifies
the allusion to the 'thorn' (kala) of the cock's spur.
[The reference may not be to the kala seaweed
(Sargassum spp ... Turbinaria ornata), coming as it
does after the kele waterweed. but more likely the
limu kala wai sPP,) pond scum, which is
the same as the species ne (= 1lehe. Spirogyra
spp.), ] While maintaining a major relationship be-
tween seaweeds and land mosses in general the
guardian plants begin to move up from grasses and
herbaceous-stemmed weeds to short. woody-
stemmed bushes and hardwood bark trees.
Kele 'swift. as of current moving through reef
passages (cp. Nu'u-tere. Tahiti; Nuku-lere. an old
name for Rarotonga: Nu'u-kelc, east end of Atua
district. 'Upolu, Samoa), also means 'great' as of
Manu'a-tele 'Great Manu'a', home of the Tui
Manu'a andMoa chiefs:
"The pride displayed in all the traditions finds
special expression in the designation Manu'atele.
'the great Manu'a, "",
Olotele was the residence of the Tui Tonga (cp,
Samoa: 'Olotele, a mountain on Tutuila; Hawaii:
'Olokele, a canyon on Kaua'i; Kii-'olokele, a name
of Maui's father), 'Ulu-fanuatele, Samoan bread-
fruit, is a name present on the genealogies of
Tongan and Samoan chiefs down toKauulufonuafe-
kai, a Tui Tonga, while Tele is suffixed to names of
forerunner chiefs of the Tui Atua:
Uitua = Paepae-tele
o
o
Sagapolutele = Luafaletele
o
o
Tuloutele = Sina (of Lotoma"a)
o
o
Taemo'otele = Ulufaana (of Manono)
The Gatoaitele and Tamasoali'i are Tuamasaga ti- "
ties formerly held by the Tui A'ana and now con-
nected with the Malietoa family. 223, "We must al-
ways hold firmly to the fact that the origin of the
Malietoa family is historical, whilst that of [he
great Tui A'ana and Tuiatua titles is lost in the dim
prehistoric period""" The Malietoa title is be-
stowed with the consent of Manono and Safotulafai
by the 'House of Nine' at Malie, old seat of the
Malietoa,
Like tala, tele describes the round house fale
tete (= fale tali malo) of the matai tal/tua built for
him in the village. The fale tele is also the great
Samoan house of assembly. ",
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Kele may refer to an ancestral place or person
(cp. Kapapa-ia-kele, the rock stratum atkele', i.e.,
the ancestral birth rock or its opposite, a muddy
bog of the inner rain forest ma'ukele, belonging on
theKumu'uli ( = Hulihonua) and Nanaulu genealo-
gies):
(Kumu'uli)
Hulihonua (k)
Laka (k)
(Nanaulu):
. N ukahakoa ( = Lukahakona)
. '"Luanu'u (k)
Kahiko (w)
Ki'i (k)
Keakahulilani (w)
Kapapaialaka (w)
Ko'ulamaikalani (w)
Kawaamaukele (w)/
Kawaomaukele (w)
Kaea (w)
Hinako'ula (w)
Within the Kumulipo genealogy lists, kele em-
phasizes navigation, as in the name of the great
migratory ancestor, 'Aukelenuiaiku, son of the
great chief of Kua-i-helani, Iku (k) and Kapa-
paiakea (w).
Lipu'upu'u identifies a lumpy moss (= kukae-
Kamapuaa 'dung of the boar demigod'. i. e., Digita-
riapruriens, D. vilascens), probably Valonia utricu-
laris. Lipu'upu'u moss is a form of t\:le god Lono
and genealogically alludes to the Opu'u-kahonua
genealogy. Lr as a verb, means 'to tie, to knot'
(pu'u 'knot'), Disguised ul1det lipu'u may be the
knotted cord, hipu'u, by which taxes were tallied
and collected'at the makahiki season,
An emphasis on red color continues with limu
loloa seaweed (Gelidium spp. = 'ekaha; Pleroc/a-
dia capillacea) linked with the sacred kalamaloloa
ebony tree (Diospyros, Maba spp.), the sacred
wood of which was used in temple rites and to
fence in the sacred grounds of the heiau,
Lama leaves were placed in the 'oloa, a white
tapa covering used on a male child after circumci-
sion and as a gift to a child at the time of birth:
Ka 'oloa, a he ka 'oloa
He 'oloaNahi'ena'ena ma ka 'olelo wale 'ana
E 'oloa aku ana ia Kalani-nui-kua-liholiho
I kane 'aimoku i luna ka ia ea la
'0 ka 'oloa ia e kuku nei
The kapa bark and the kapa water-bowl
Nahi'ena'ena is kapa bark, symbolically
Transforming Kalani-nui-kua-liholiho
Into an overseer of the fish, turtle
That is the bark which is being beaten
226
Plant Life in tlTe R'frain of Gelleratioll 91
Laka
Kamo'olewa
Luanu'u
Kahiko
Ki'i
Nanaulu
Vlu
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92 PLant Life ill the Refrain of Generation
Lama leaves accompanied the kuili recitation:
on the heiau:
E kuehu lau lama ike kuili
To toss lama leaves for the kuili
227
In Samoan malama is the ninth month of
pregnancy, 221', 'ie lama loloa alludes to the term of
time required for human gestation to be com-
pleted. Two meanings of lama are exploited in the
Kumulipo, one which derives its source from ma-
lama 'moon light' therefore, 'intelligence'; the
other from m{Zlama 'to care for'. The genealogical
allusion is probably to Kalamakua, chief of Ha-
lawa, O'ahu who espoused Kelea-noho-ana-apiapi,
daughter of Kahekili, son of Kaka'e, king of Maui.
Of this union was born Lii'ie-Iohelohe (w), who be-
came the wife of the Pi'ilani, king of Maui. Pi'ikea
(w), daughter of L{z'ie-lohelohe and Pi'ilani, was the
wife of 'Umi-a-Liloa, from whom descended
Kumala'e-nuia-'Umi, by whom Ka-'I-i-mamao
was then a descendant of Kalamakua:
Kaka'e (k)
Kahekili I (k)
Kawaokaohele (x)
Keleanohoanaapiapi (w)
La'ie-Iohelohe (w)
Pi'ikea (w)
Kumala'e-nui-a-'Umi (k)
Makua (k)
'J
Kapohauola (w)
Haukanuimakamaka (w)
Kepalaoa (w)
Kalamakua (k)
Pi'ilani (k)
'Umi-a-Liloa
Ku-nu'u-nui-pu'awalau
Kapohelemai (w)
The ne in all probability is the nehe (Spirogyra
spp. = limu kala wai) pond scum, and neneleau is
the sumach (Rhus chinensis var. sandwicensis).
I kulu kio halana i ka pua 0 ka nene
N a ke kupukttpu hone i ka Waikoloa
Dripping into a pool, floating the nene blos-
soms
Rustling through th'e kupukupu herbs of
Waikoloa
228
Nene means 'to cherish, to think of, as with affec-
tion':
'0 na kanaka Hawai'i, he po'e make'e haku, he
po'e nene 'ili kapu
Kahekili I
Kawaokaohele
Keleanohoanaapiapi (w)
Pi'ilani (k)
La'ie-Iohelohe (w)
Lono-a-Pi'ilani (k)
Kiha-a-Pi'ilani (k)
Pi'ikea (w)
'Aihakoko (w)
Kumala'e-nui-a-'Umi (k)
Makua
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The Hawaiian people are people who cherish
their lords, people constantly thinking of
the sacred skin (of chiefs)229 .
The ancestral allusion is probably toNe'ula (w),
mother of Kiha-nui-lulu-moku (k) and grand-
mother ofLiloa (k), father of'Umi-a-Liloa.
The red seaweed huluwaena (Grateloupia
filicina = pakele-a-wa'a) is linked with the pan-
danus vine huluhulu 'ie'ie (Freycinetia arborea), a
form of the gods Kane and Ku-ka-'ie'ie. The 'ie'ie
plant accompanied the recitation of the kalokafo
'prayer intoned for the god Kahoali'i at the Hale 0
Papa temple on the 27th and 28th nights of the
month, sacred to Kane and Lono. The 'ie'ie vine
twisting around tree trunks in the forest bears a
beautiful spathe turning brilliant red-orange when
in mature bloom.
[69.2]
Plant Life in the Refrain of Generation 93
The hulu allusion traces ancient roots to
Ahuluka'ala (w), grandmother of Ke-kama-Iuahaku
(k) on the Opu'ukahonua genealogy and to
Huluke'ea'ea, ancestor of Wakea, on the Kapa-
paiakea genealogy. With the 'ie'ie, an allusion to
La'ielohelohe (w) daughter of Kalamakua (k) and
Kelea (w) is finally achieved by which the lineage
of 'I in the ancestry of Ka-'I-i-mamao through
Kumal&'e-nui-a-'Umi is secured to Ka-'I-i-mamao.
7 e'ie as a symbol ofthe god Ku represents mascu-
line nobility:
'0 kaka'eke ia li'i kit i ka 'ie'ie
By the drum is that chief ennobled
230
The combination of 'ie'ie and huluhulu-waena may
conclude the allusion through names of seaweeds
and plants to sacred cordage and feathers in the
tabu garments of high chiefs.
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[Inset, from Johnson, Rube11ite K. The Kumu1ipo
Hymn of Creation, 1981: 111-161]
THE SECOND AGE
The order of evolutionary progression for fauna
proceeds from the inverte brates of the first age to
marine invertebrates in the second. Thereafter
the egg-bearing verte brates branch off into insects
and birds (Chant Three) and reptiles (Chant Four).
As these constitute the coldblooded segment of
the fauna. proceeding out of a marine habitat to
freedom of survival out of water on the land and in
the air. the species move ultimately through ,
Chants Five, Six, Seven, and Eight to warm- "
blooded mammals. The organizational structure
for the period of the genesis (PO) is consistent
through the first four ages, where there is no de-
viation in the chant composition from the standard
introductory prologue followed by the enumera-
tion of species, the refrain of generation, and the
closing epilogue. Throughout the next four ages
there is an alteration in the structural form of the
chants. The literal enumeration of the species is
omitted, allowing the figurative representation of
the higher animals as symbolic forms of the gods
and as social groupings or classes to receive
greater emphasis.
Birth of the InIantHilu
Beckwith's theory of the figurative development
of the royal child-through several periods of growth
becomes particularly evident in Chant Two, where
the wrasse hilu (Labridae Coris f1avovittata, L. Ju-
lius eydouxii); traditionally a preferred analogy of
the child of calm disposition, may represent the
infant chief in a dependent role contrasting with
that of the ivory-bearing (palaoa) whales. The lat-
ter are, figuratively, the ruling, or ivory-bearing
('opu'u) chiefs of O'ahu and those of the island of
Hawaii who wear the ivory pendant (lei niho pa-
laoa). They probably represent chiefs who consti-
tute that group toward the membership of which
the infant chief's early preparation should deter-
mine his progress as he assumes greater privi-
leges and responsibilities.
The prologue states that the rank of the hilu is
identified by his markings:
Hiinau kama a hilu a holo
'0 ka hilu ia pewa liilii kau
o kau(l)ana a Po-uliuli
o kuemiemi aPo-wehiwehi
'0 Po-uliuli ke kiine
'0 Po-wehiwehi ka wahine
Born a child of the gentle wrasse that
sWims
Is the hilu whose tail fin marks
The renown of Pii-uliuli
Piiwehiwehi shrinks away in respect
(from the presence of a chieD
Pii-uliuli is the male
Pii-wehiwehi the female
The names of his parents, Po-uliuli and Po-
wehiwehi, indicate the color of those markings as
the adornment (wehi) of a dark color, a purplish or
blue-black (uliuli).
The prologue to Chant Two combines the meta-
phor of the infant wrasse hilu, child of the 'Oark-
black-Night' (Po-uliuli) and the 'Night-Adorned'
(Po-wehiwehi) with the plant 'stem' or 'stalk' (au)
of Uliuli, the paternal line indicating the lineage of
Mahi-uma:
Ho'o/ei/ei ka lana a ka Po-uliuli
'0 Mahi-uma, 'oMa'apuia
o noho i ka 'iiina 0 Poho-milu-a-mea
Kukala mai ka Hii-ipu-a'ala-mea
o naha wilu ke au 0 Uliuli
o hewahewa a kumalamala
'0 po-houli a po-hO'ele'ele
To grace the stature of Pii-uliuli with a
wreath
Of Mahiuma, of Ma'apuia
Dwelling in the land of Poho-milu-a-mea
(That) proclaims the Fragrant -stem-of-
Mea
The split elegance of the branch of Uliuli
Unrecognized and splintered
In the i g h ~ that darkens and blackens
The reference is to the manner of carrying or
'wearing' (ho'oieiiei) a child around the neck as one
wears a wreath of flowers which are 'fragrant'
(PUia; ma'djJuia; ma'a 'accustomed'). The lines
have two hidden features: a reference to the um-
aumalei (leileil M ahi-uma) surgeonfish of the pa-
lani/ kala fishes which have a knife at the base of
the caudal fin: another to the genealogical line of
the Mahi clan of Kohala district, Hawaii. The um-
aumalei surgeonfish wears a circular crescent
band of yellow, like a wreath, along the full length
of its 'chest' (umauma). The explicit connection
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112 Birth of the Infant Hilu
between the crescent lei and the umaumalei fish is
expressed in the refrain of generation:
Hiinau ka Umaumalei noho i kai
Kia 'i'ia e ka 'Ulei noho i uka
Born was the umaumalei surgeonfish Jiv-
ing in the sea
Kept by the 'ulei shrub living on land
Umalei alludes to the genealogy of Nanaulu in
which Umalei is an ancestor of Maweke in the line
down to 'f, great-great-grandfather of Ka-Iani-nui- (f
1-a-mamao (Ka- The line of 'J ioins
that of Mahi connecting the clans 'J and Mahi of
Hilo-Paliku, representing joint rule of the districts
of Puna and Ka'u through 'J and Hilo-Hamakua dis-
tricts through Mahi. The 'J-Mahi rule commenced
with the marriage of KumaIa'e-nui-a-'umi's son,
Miikua-a-Kumala'e to a chiefess of Ka'u, Kapo-
hele-mai (w), descendant of Ka'u chieftains who
traced their beginnings to the migratory hero Pili-
ka'aieal Pilika'eaea. Ma'apuia is a reference to the
maternal line of Umalei, ancestor of Maweke, from
Pula (w):
Nanaulu (k)
Nanamea (k)
Pehekeula
Pehekemana
Nanamua
Nanaikeauhaku
Keaoa (k)
Hekumu
Umalei (k)
Kalai
Malelewa'a
Hopoe
Makalawena
Leleho'oma
Kekupahaikala
Maweke (k)
Ulukou (w)
Pula (w)
Uluae (w)
N anahapa (w)
Nanahope (w) .
Elehu (w)
Waohala (w)
Kumukoa (w)
Umaumanana (w)
Laikapa (w)
Pililohai (w)
Hauananaia (w)
Koihouhou (w)
Hapu'u (w)
Maihikea (w)
Naiolauakea (w)
When Miikua, son of Kumala'e-nui-a-'Umi,
married Kapo-hele-mai, the ancestry of Ka'u chiefs
was brought into the 'Umi line from the maternal
lineage of 'J <:hiefs through Kamala-nui-a-'Umi,
daughter of Henahena, a descendant of Ka-
houkapu:
Pilika'eaea
Kukohau (k)
Kaniuhi
Hinaauaku (w)
Hinakeuki (w)
Hiliamakani (w)
Nanamea
Pehekeula
Pehekemana
Nanamua
N anaikeauhaku
Keaoa
Hekumu
Umalei
Kalai
Malelewa'a
Hopoe
Makalawena
Leleho'oma
Kekupahaikala
Maweke
Mulieleali'i
Kukohau
Kaniuhi
Kanipahu
(((mtil1Ul'd 011 next page)
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Kanipahu
Kalapana
Kahaimoelea
Kalaunuiohua
Kuaiwa
Kahoukapu (k)
Kauholanuimahu (k)
Kihanuilulumoku (k)
',iloa
'Umi-a-Liloa
Ka-mola-nui-a-'Umi (IC)
-Kapohelemai (w)
' ~ I
Ahu-a-'I
Lonoma'aikanaka (w)
Ka-lani-nui-'I-i-mamao
Alaikauakoko (w)
Makeamalamaihanae (w)
Kapoakauluhaila'a (w)
Kaheka (w)
Kamuleilani (w)
La'akapu (w)
Neula (w)
Waoilea (w)
Akahiakuleana (w)
H enahena (w)
Keawe-nui-a-'Umi (k)
Miikua
Kawalu (w)
Pi'ilani (w)
Keawe-i-kekahi-ali'i-o-ka-moku (k)
Ka-maka- 'I-moku (w)
'Umi was thus a descendant of Kahoukapu and
the chiefs of Ka'ii district so that his great-
grandson 'I inherited the right to the 'I name from
both maternal and paternal lineages:
It also becomes apparent that Kumala'e-nui-a-
'Umi was related to the 'I of Puna district, Hawai'i,
through his ancestor, Maka-kau-ali'i, brother of
. Kaikilani-ali'i-wahine-o-Puna (w):
'Umi-a-liloa (k)
Keali'iokaloa (k)
Kuka'ilani (k) -
Makakauali'i (k)
Kapukini (w)
Kalanikaumakaowakea (k)
'Umi-a-liloa (k)
K umala'e-nui-a-'Urni
Miikua (k)
'i
Ahu-a-'i
Lonoma'aikanaka (w)
Ka-lani-nui-'I-i-mamao
Kapukini (w)
Makuahineapalaka
Kaohukiokalani
Kapukamola (w)
Kauhi-a-Kama (k)(son of Kama-Iala-
walu and Pi'ilani (w) of Maui)
Kaneakauhi (w)
Pi'ikea (w)
Kunu'unuipuawalau (w)
Kapohelemai (w)
Kawalu (w)
Pi'ilani (w), daughter of Kalani-
kaurnakaowakea
Keawe-i-kekahi-ali'i-o-kamoku
Ka-maka-'i-moku (w)
The origins of the M ahi are more obscure and
difficult to trace. Kamakau lists Hukulani (k),
brother of Kahoukapu, as the ancestor of the M ahi
clan. The Mahi have also been traced to La'akapu
(w), wife of Kahoukapu (k); she is said to have
been the ancestress of the M ahi, although this is
Birth of the lllfallt Hli" 113
Kalapana
Kahaimoelea
Kalaunuiohua
Kuaiwa
Kahoukapu
Kauholanuimahu
Kihanuilulumoku
Liloa
'Umi-a-Liloa
Kamola-nui-a-'Umi
Kapohelemai
'I
Ahu-a-1
Lono-ma'aikanaka
Ka-Iani-nui- 'I-i-mamao
Ka-Lani-apu'u (k)
Keali'iokaloa
Kuka'ilani
M akakauali'i (k)
Kaikilani (w)
'Iwikauikaua (k)
Kapukini (w)
Kalanikaumakaowakea
Lonohonuakini
Pi'ilani (w)
Kumala'e-nui-a-'Umi
Miikua
'i
Ahu-a-'i
Lono-ma'aikanaka
Ka-lani-nui-'l-i-mamao
Kalaniopu'u (k)
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114 Birlh of Ihe Infant Hilu
due, probably, to her role as ancestress of Liloa
and 'Umi, who are known to have been district
chiefs of Hamakua-Kohala and therefore of the
Mahi. If La'akapu (w) was the ancestress of the
Mahi by Kanalukapu (k), rather than by Ka-
houkapu (k). and if Hukulani was the ancestor of
the Mahi, then it should follow that Kahoukapu (k)
and Hukulani (k) were both ancestors of the Mahi.
They were descendants of Umalei, Maweke. and
PUla (w). La'akapu (w) was an ancestress of the
M aili because she was descended from Kila, son of
Mo'ikeha, and descended, likewise, from Umalei.
The M aili name is directly connected with the
Kohala chief, Kanaloa-uo'o (k):
Keawenuiaumi (k)
'U miokalani (k)
HO'ola'aikaiwi (w)
Kanaloauo'o (k)
M aili'olole (k)
'Umi'ula-a-Ka'ahwnanu
Kamaka- 'l-moku (w)
Ho'opiliahae (w)
Pi'imauilani (w)
Kanaloauo'o (k)
Kihamoihala (w)
Kane-ku-ka'ai-Iani (w)
Ku-a-Nu'uanu (k)
Ka-Iani-nui- 'l-i-mamao
Mahi means 'strong, energetic'; uma 'chest', or
'curve', figuratively meaning 'heart' or 'character'.
Mahiuma o Ma'apuia must refer, then, to the child
one customarily wears upon one's breast as a lei
(cf umalei, umauma-Iei; ka ho 'oleilei ka lana a ka
Po-uliuli 0 Mahiuma 0 Ma'aputa) of 'fragrance'
rpuia) proclaimed by the 'stem' (lineage) ofKa-hi'l-
ipu-a'ala-mea. The proposed analogy of the gourd
stem hii-ipu, as interpreted by Beckwith, may be
appropriate for the ancestry of Ka'ii through the
gourd plant symbolic of Lono, signifying also his
priesthood, although it is possible that the name
might be Ka-hii-1-pua- 'alamea, 'The-stalk-of-'I-
flower-of-alamea'.
Mea is affixed to Kahiko as Kahiko-lua-mea
'Kahiko-(ot)-Lii-son-of-mea' in the Wela-ahi-Iani-
genealogy. Alamea means 'precious, as a child'. If
alamea should suggest the olomea plant, consistent
with imagery ofLono symbols, ofwhich theolomea
is a plant form of Kamapua'a, then the color 'red'
(mea) is suggested. Theolomea is distinguished by
red-veined leaves and red fruits. Ultimately mea
elicits 'reddish-brown' of red earth (alaea) and 'yel-
lowish white', as of feathers, suggesting the royal
colors red and yellow in the insignia and garments
of high chiefs.
The prologue invokes the color 'black' with a
bluish or purplish tinge, uliuli, in referring to a
'Umiokalani (k)
Ho'ola'aikaiwi (w)
Mahi'olole (k)
Mahikuku (k)
M ahi-kapalenal or M ahi-opupeleha
'Umiula-a-Ka'ahumanu
Kamaka-1-moku
Kalaniopu'u
1
i
1
i
1
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!
i
11
split (naha) branch of an 'elegant' (wilu) lineage
from Uliuli:
Klikala mai ka Hii-ipu- 'a'ala-mea
o naha wilu ke au 0 Uliuli
o hewahewa a klimalamala
'0 Pb-hbuli a pb-hO-ele'ele
These lines are suggestive of tattooing, 'to cause
darkening' hb'uli, and 'to blacken' hb'ele'ele.
Of great help in determining the meaning of this
reference to the 'stem' (au) of Uliuli are the genea-
logical lists of the Kumulipo which demonstrate
that the name and its root appear consistently in
the names of chiefs belonging to the great house
Kapolo-li'ili-ali'i-mua-o-Io-i-po. The Uli and U/i-
uli names as whole entries or as affixed modifiers
to other names appear for the genealogies of Ku-
polo, Li'ili, and Ali'i. As a rule they are absent
through Mua and Lo-i-po, reappearing on the
Paliku only as modifiers to Kamauli-ka- 'inaina (w)
and Kapapauli (k) on the Ka-papa-(nuinui-au)-akea
lineage:
895 Uli
Mele
0
0
Pa'akaeakenahu
Omaulikenahu
Ko'ielehakenahu
0
0
1160 Kupolokalili
Kupolomene
0
0
1175 Polokau
Polouli
0
0
Polomauli
Polokoko'iele
Polokuaiwa
1255 Li'ili
Li'iliaolo
Li'ilipihaiha
Li'ilinu'unu'u
Li'ilihelelima
Birth ofthcIllfant Hilll 115
Uliuli
. Melemele
0
0
Uli
Na'ina'i
Pilomoku
0
0
Uliuli
Hiwauli
0
0
Uli
Polo
0
0
Ko'iele
'I'iwa
Hemo
'Iliuli
'010'010
Nu'unu'u
Helelima
Auli
(continued on nert page)
1
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116 Birlh of Ihe Infalll Hilu
1353
1758 (Palikii)
Ali'ikamanomano
Kapapa-uli
Kapapa-pahu
Kapohe'enalu (kl
On the Palikii genealogy (Kumulipo) the lineage
of Ohomaila (k) proceeds down to the great ances-
tress Haumea. She is synonymous with the ances-
tress Papa. As Haumea she took Kanaloa-akua (k)
as her husband; as Papa, Wiikea. As Haumea she is
symbolic of the breadfruit tree; as Papa, of earth.
On the maternal line down from Haumea as Hiko-
puaneiea, H aumea is revealed as the ancestress of
the chiefs Ulu andN anaulu:
He lau kino 0 ia wahine '0 Haumea
Moe mo'opuna iii Wailoa, '0 Hikopuaneiea
Hiinau '0 Kio, 'ike'i(a) Haumea
Moe iii Kamole i ka wahine 0 ka niihelehele
Hiinau '0 Ole ke kane, '0 Ha'i ka wahine
Pupue ke kane
Manaku
Kahiko
Lukahakona
Luanu'u
Ki'i
Kamahele ka wahine
Hikoha'ale
Kaea
Ko'ulamaikalani
Kawaoma'aukele
Hinako'ula
Hi'mau '0 'Ulu, hiinau 'oNanaulu
The woman Haumea had many bodies
She slept with her grandchild Wailoa as Hiko-
puaneiea the wife
Born was Kio, who saw Haumea
He slept with Kamole, woman of the forest
Born was 'Ole the husband, Ha'i the wife
It then appears that the ancestressHa'i (w) may
be the personage alluded to in the name of the
'stem' Ka-ha'i-pua- 'ala-mea.
The Kumulipo data as such contrast with the
stem of G'liuli in the Kapapaiakea genealogy in
which Uliuli (k) is identified as the father of Ka-
hiko:
Hauiikaiapokahi (k)
U/illii (k)
Kahiko (k)
Wakea (k)
Wahine i Kape'akapu
Niau lw)
Kupulanakehau
Papa-nui
Ho'ouli
Kapapapoha
Kamaulika'inaina (w)
L'liuli
Kahiko
Wiike"
I
11
1
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1
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1

The Kumulipo corroborates the Welaahilani
genealogy which names Welaahilani (k) as the fa-
ther of Kahiko: 1
Welaahilani (k)
Kahiko-Iuamea (k)
Wakea
Owe (w)
Kupulanakehau
Haumea/Papa
Haohokakalani/Ho'ohokukalani
When the prologue refers to the stalk of Uliuli
as 0 naha lcilu ke au 0 Uliuli. 0 ho'ohewahewa a
klimalalllala. suggesting that the elegant stem of
Uliuli has been 'split' (naha) or 'bruised, unrec-
ognized' (kumalamala, ho'ohewahewa), it may be
.implying that only a fragmented ancestry from UI-
iuli can be detected in the remote lineages of Ha-
waiian chiefs (cp. Tuamotuan mara 'old, from long
use or wear'; 'to break up into fragments'; rem-
nants. chip, splinter, a small portion of anything').
"P6uliuli ke kane 'Po-uliuli the male', father of the
hilll wrasse" is reminiscent of the Tongan ancestor.
Tama-po-uli-a-Iama-foa, 'King of the Sky', one of
the Tangaloa.
2
ENUMERATION OF THE SPECIES:
MARINE VERTEBRATES
The lines "Hiinau kaI'a, hiinau ka Nai'a ike kai
la halo" 'Born the fish, born the porpoise swim-
ming in the sea', announce the general category i'a
which includes all edible marine species, inverte-
brate and vertebrate. The first species named i'a is
the nai'a porpoise, a form of Kanaloa, god of the
sea. As food the porpoise was forbidden to women.
Hawaiian say.ings about the porpoise refer to its
habit of 'sneezing' (kihe), ascribed in song to
Ke'elikolani but not to the chief Kuali'i:
:4 'ole i like i ka nai'a
I kana ihu i kihe ike kai (K uali'i)
Not like the porpoise
Its nose sneezing in the sea'
E kihe ai ka ihu me he nai'a la
E noai i ke kapu 0 lakou (Ke'elikolani)
(She) may sneeze as though a porpoise
(She) is free from their tabtI'
Because the shark (mana) was believed to be
related to the porpoise, it is named as the next
important 'aumakua, or ancestral guardian, spe-
cies. The shark is a commonkia'i, or guardian god,
regarded as a protector of families claiming it as
'aumakua. Neither shark nor porpoise was ever
eaten by worshippers. The great white shark,
Kahiko-Iuamea (k)
Wakea
Haloa
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1
118 EIl11ml'ratiol1 of tilL' Species: A1arim' \/ertebratL's
niuhi, was revered as the symbol of a powerful
chief and as a form of Kanaloa so that it, too, was not
eaten, The pattern of religious relationships be-
tween Hawaiian families and sharks is impressed
into traditions revealing attitudes of respect
toward and friendship with guardian sharks, :4.wa
(Piper methysticum) was offered to sharks to induce
them to help fishermen by chasing fish into their
nets. Old mana kanaka (man-sharks) likeNanaue
who hid the mouth on his back under a cape so as to
. conceal his identity from those he would devour
are, on the other hand, avoided or, at best, burned
to death so as never to rise again like Mikololou.
Because a dog took his burned tail back to the sea
he revived. Chiefly sharks are believed to have
dominion over shoreline territory: Ka'ahupahau,
shark goddess, Pearl Harbor and West O'ahu; Ma-
mala, shark goddess, Honolulu Harbor: Ka- 'ehu-
iki-mana-o-Pu'uloa, the territory ofKa'alwpahau;
Kiihai-moana the channels between Ka'ula,
Ni'ihau, and Kaua'i; Kua, Ka'ii district. Hawai'i.
King of them all was Ka-moho-ali'i, oldest brother
of Pele and leader of the migration to Hawai'i from
Borabora.
In Tahiti sharks were messengers for the
ocean god Tinoua and for Tolzu, the deity who
gave fish their various colors and patterns. Vivi-te-
ruaellll was the shark god of Moe of 1\-Iata'oae,
Taiarapu Peninsula, a god of eels: Tae-hall-moalla
was the ancestral shark of the Ru('u)tia family. In
Tahiti the blue shark was a shadow (ala) of the god
Ma'o-purotu of Tane's 'living waters in the sky' (Te-
vai-ora-a-Tane), the Milky Way. The Hawaiian
saying 'Huli ka i'a ka pawa 0 kf ao" '(\\'hen) the fish
turns. dawn becomes day' referred to the turning
at midnight of the Milky Way, pictured as a shark or
mo'o (reptile).;
The idea that ancestral shark guardians carry
seaweed on their backs, a sign of great age, is
shared between Hawaiians and :'Iaoris. Tautalli,
shark of the tribe of New Zealand. carries
seaweed on his back like the famous shark of
Niumalu stream, Kaua'i. Punongthe Maori the idea
of guardian gpds being manifest in animals is that
"they belong to certain families only, not to the
whole community. "h The Tongans believe that
the Tui Tofua \\'as manifest in the shark, and the
deity of the Tui Ha'a Fakafanua was incarnate in
the telll/a, or great white (cp. Hawaiian lIillhi).
Only six generations. or at least a century and a
half. before the time of Kaumuali'i, tbe 'Kawe-
10 chiefs of Kaua'i were rt'garded a' sharks.
K alVelomahamahai'a (Kawe 10- with- fi sh-gi II s).
who ruled two generations after Kahakulllakalilla,
was a shark deity of Waimea. A century and a quar-
ter before the time of Kawe!olllahamahai'a, his
ancestor Kallmakamallo, son of Mallokalanipa,
was called a shark:
Kallmakamano, he mano, he lIalw Il(z /i'i
Kaumakamano is a shark. of split rank are the
chiefs'
Hawaiians say that the shark is the greatest
guardian god of all:
Ka mana ka i'a nui
The shark is the great fishS
U a hanau-mano ko '/I akua
HanaZl mano iloko 0 Hina-ia-'ele'ele
Born a shark was my god
Born a shark in the month of Hiriaia'ele'ele
9
The shark is paired with the moano goatfish
(kiimii), a form of Lana. Hawaiians believed that
the moano ate lehua blossoms carried into the sea
from streams and that these flowers gave them
their red color, hence Jloano-llui-ka-leJwa 'Great-
moano-of-the-Iehua', demigoddess from Kiikulu-o-
Kahiki having charge of Ka-'ie'ie-waho Channel be-
tween Kaua'i and O'ahu. The moano is qualified by
iziwa, an 'esteemed' black or, perhaps. a I'er;' dark
red color:
E 'akalakala ana i luna haoho 0 KeollOizizea
He moano-hilca-Pwli ka lani
Bristling up the hair strands of Keohohiwa
(daughter of Heulu and Ululani-wahine)
A favorite esteemed dark maano fish is the
chiefess
.\1uallo-nui-ka-le/;ua in legendary history was the
paddler (kallaka lioe-lel1 'a) of Ke-au-nini-'ula. 10
The fish species of Chant Two are not intro-
duced oS continuous offspring like the inl'erte-
brotes. The fish group, are presented in pairs
wh ich emphasize name sounds and roots, some of
which were introduced in Chant One. While effort
to effect a harmony of classification between growth
stages ond kindred exists. nel'erthelbs,
the emphasis of relationship is based primarily on
the sounds of chiefly names in major I int'ages be-
longing on the .t.:eneCilogies down to KCi-'I-i-mamao.
A list of fish pairs and )..'Uardian plants
strates the affinity of names irrespectil'e of the
da:--sification ur between
1
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122 The \'OnIt'llciatlire of Biuit!SY dnd Gellcalogy
Of these names, nan a is the most significant in
genealogy, particularly with regard to the Nana-
ulu genealogy in which N ana is a redundant prefix:
Ki'i
Nanaulu (k)
Nanamea (k)
Pehekeula (k)
Pehekemana (k)
Nanamua (k)
N ana ikeauhaku (k)
Keaoa (k)
Hekumu (k)
Umalei (k)
Kalai (k)
Malelewa'a (k)
Hopoe (k)
Makalawena (k)
Lelehooma (k)
Kekupahaikala (k)
Hinako'ula (w)
Ulukou (w)
Puia (w)
Uluae (w)
Nanahapa (w)
Nanahope (w)
Elehu (w)
Waohala (w)
Kumukoa (w)
Umauma-nana (w)
Laikapa (w)
Pililohai (w)
Hauananaia (w)
Koihouhoua (w)
Hapuu (w)
Maihikea (w)
The Gana (=Ngana; cpo Hawaiian Nana) of
Samoa are called the Sii-Gana 'Family of Gana' or
the 'Ali-Gana 'Clan Gana', identified as the Gana-
or Gaga-Savea (= Ngana, Nganga), The name
Savea is traced to Savea-Si'ulea, whose signifi-
cance as a primary ancestor is most apparent when
considering the ritual importance of the eel in Sa-
moan patterns of worship and lineage groupings.
Savea is prominent in the lineage of Aliagie, father
of Savea and son of Fe'epa (see intra, p. 80, 151).
Savea II, in the lineage of the Tuamasaga chiefs,
was the first Malietoa.
12
This Savea (II) was a
descendant of Pili of Manu'a: 13
Savea
Pili
Tolufale
Ana
Tua
Saga
Savea
Gana-savea
Savea (Malietoa I)
(The list above represents generations be-
tween, except for the sons of Pili). The 'Ali-Gana
name was applied to the Fale 'Via 'House of Three'
which comprised half of the F ale 'Ona 'House of
Six' of the 'Ati-Gana. The Fale 'Ula assembly of
'Upolu was said to have been taken from Manu'a to
'Upolu by Sina, daughter of Fe'epa. The 'Ati-Gana
Nana-ulu
Ulu
Nanamea
Pehekeula
Pehekemana
Nanamua
Nanaikeauhaku
Keaoa
Hekumu
Umalei
Kalai
Malelewa'a
Hopoe
Makalawena
Lelehooma
k:ekupahaikala
Maweke
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was also called Fale Tolu for the Malietoa and
Gana-Savea,14
In Tonga the Ha'a Ngalla belongs with the Ha'a
F ale Fisi among whose chiefs were the Tui La-
kepa, Tui Ha'a Teiho, Tui Ha'a Ngana, and the Tui
Afitu, On Ha'apai the Tui Ha'a Ngana was a land-
lord,"
On the U/U genealogy the Nana family name
appears from Wake a to Ki'i so that K u-hele-i-
moana was the son ofNalla-i-lalli (k), There also
. are found the famous migratory chiefs, Nallamaoa
, .and N anakaoko, from whom descend two principal
chiefly lineages, Hana-Ia'a-nui of Hawaii and
Hana-Ia'a-iki of Maui:
Wakea
Haloa (k)
Waia (k)
Hinanalo (k)
Nakehili (k)
Wailoa (k)
Kio
Ole (k)
Pupue (k)
Manaku (k)
Kahiko
Luanu'u
Ki'i (k)
Diu (k)
Nanaie (k)
N anailalli (k)
Waikulani (k)
Kuheleimoana (k)
Konohiki (k)
Wawemi (k)
Akalana (k)
Mauiakalana (k)
Nallamaoa (k)
Nallakulei (k)
Nanakaoko (k)
Heleipawa (k)
Hulumanailani (k)
Papa (w)
Ho'ohokukalani
Hinamanouluae (w)
Huhune (w)
Haunu'u (w)
Haulani (w)
Hikawaopuaianea (w)
Kamole (w)
Hai (w)
Kamahele (w)
Hikohaale (w)
Kaea (w)
Kawaamaukele (w)
Hinakoula (w)
Kapunu'u (w)
Kahaumokuleia (w)
Hinakinau (w)
Kekauilani (w)
Mapunaiaala (w)
Hikaululena (w)
Hinamahuia (w)
Hinakawea (w)
Hinakealohaila (w)
Hinakapaikua (w)
Kahaukuhonua (w)
Kahihiokalani (w)
Kookookumaikalani (w)
Hinamaikalani (w)
The Nomenc/atllre of BioLogy and GeneaLogy 123
Ho'ohokukalani
Haloa
Waia
Hinanalo
N allakehili
Wailoa
Kio
Ole
Pupue
Manaku
Kahiko
Luanu'u
Ki'i
Ulu
Nanaulu
Nana
Kapulani
Nanaie
Nanailani
Waikulani
Kuheleimoana
Konohiki
Wawena
Akalana
Maui-mua
Maui-hope
Mauiki'iki'i
Mauiakalana
Nanamaoa
Nanakuiei
Nanakaoko
Heleipawa
Hulumanailani
Aikanaka
(continued on next page)
I
I
Aikanaka (k)
Hema (k)
o
o
Ha.,ala'anui
Hanala'aiki
Hinahanaiakamalama (w)
The Nana/ Mana pairing suggests the combina-
tion of these roots in the chiefly names Peheke-
mana/ Nanahapa on the Nanaulu genealogy, Mana
persists on the Vlu genealogy through Hanala'aiki
reflecting the ancestry of Maui chiefs:
(Nanaulu)
Nanaulu
Nanamea
Peheke'ula (k)
Pehekemana (k)
(Vlu)
Manaku (k)
Kahiko (k)
Luanu'u (k)
o
o
Hanala'aiki (k)_
o
o
Kuhimana (kJ
o
o
Pi'ilani (k)
Clukou (w)
Puia (w)
Vlua'e (w)
N anc;hapa (w)
Hikohaale (w)
Kaea (w)
Kawaamaukele (w)
Kapuka pu (w)
Kaumana (w)
La'ielohelohe (w)
The Nake/Make pair is unproductive genea-
logically except for Kalanipaumake (k) on the
Opu'ukahonua genealogy:
Kalaniwahine (k)
Manuiakane
Klliallipllumake (kJ
Malea (w)
Puna
Hema
Nanamea
Peheke'ula
Pehekemana
Nanamua
Kahiko
Luanu'u
Vlu
Nanaulu
Mauiloa
Kamaluohua
Lonoapi'i
Kihaapi'i
Pi'ikea (w)
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The NapalNal1l pair anticipates the discrepan-
cies of the Paumakua genealogy which Fornander
resolved by making a distinction between the Maui
and the 0' ahu Paumakua:
Paumakua (k)
Haho (k)
Palena (k)
Manokalililani (w)
Kauilaianapa (w)
Hikawainui (w)
The conflict exists on the ancestry leading down
to Paumakua from Pau (k), whose wives were
'Kapoha'akia (It') and Kapalakuakalani (It):
Pau (k)
Huanuikalala'ila'i (k)
Pau (k)
Paumakua (k)
Kapoha'akia (w)
Kapoea (w)
Molehai (w)
Kapalakuakalani u , ~
Manokalililani (w)
Keananui (w)
Fornander was able to distinguish between the
Kapoha'akia (w) I Pau (k) and the Kapalakuakalani
(w)IPau (k) by calling the former the Maui Pauma-
kua line and the latter the O'ahu Paumakua. The
Paumakua genealogy listing Hua (k) as father and
Kapoea (w) as mother belongs on the Hema divi-
sion. That which-lists Pau (k) as father and Ktipala-
kuakalani (w) as mother belongs on the Puna-i-
mua genealogy (O'ahu and Kaua'i).
The Kumulipo may be alluding to the Pala of
Kapalakuakalani (w) on the Puna-i-mua Paumakua
which leads down toUlulihewa (k) and to the Napa
of Kauilaianapa (w) on the Hema Paumakua lead-
ing down to Palena (k). This may explain the allu-
sion to Hikawainui (w) in the epilogue:
LOll 'a Pimoe i ka polikua
'0 Hikawainui, '0 Hikawaina
Pi moe is found at the bosom of the horizon
Of Hikawainui the strong current
. Of Hikawaina the calm current
Hikawainui (w), wife of Palena, was the mother of
Hana-Ia'a-nui and Hana-Ia'a-iki. The reference to
Kala of the Kalal Pala pair would then reflect the
Haho
Palena
Hanala'anui
Hanala'aiki
Huanuikalala'ila'i
Paumakua
Kuhelani
Paumakua
Haho
l'vlueanaimua (k)
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I
ancestry of Kalapal/a, chief of Ka'ii and ancestor of
Ka-'i-i-mamao on the Paumakua line through
Hema:
Paumakua (k)
Haho (k)
Palen a (k)
Hanala'anui
a
a
Kalapana (k)
Manokalililani (w)
Kauilaianapa (w)
Hikawainui (w)
The name pala is perhaps a category, i.e., all
fish with pala names: pala-hoal/a (Brolula multi-
barbala), the puhi-pala-hoana, an eel-like fish;
pala-e'a, young of the hou (Thalassoma sPP); the
liiT-pala ( = !au-ki-pala, yellow ti-IeaO, Zebra-
soma flavescens:
I ka lakfpala o Nu'uanu
Ka laki pala i ka luna i Wa'ahila la
The yellow ti leaf of Nu'uanu
The yellow ti leaf atop Wa'ahila
l6
Since yellow is the figurative emphasis ofpala,
the species favored in Chant Two is probably the
ta,-pala. Pala.exploits the significance of the pala
fern used in temple rituals during the recitation of
the ko!i'i prayer" and anticipate5 palapala (K.
147), probably a growth stage of the barracuda
(kuapala), The pala fern was used to decorate the
short god (akua pnko) of the makahiki on the day of
Kane when it returned from its circuit and was
placed in the temple." Pala fern was placed in
canoes as part of the ko'a ceremonies, 19
The pairing of the palapala and halalzala fish
may reflect the ritual symbolism of temple cere-
monies during which the kalzalaalaea priest went
into sanctity on the night of Kane, again on the
morning of the day of Lana, and on the day of Mauli
when he met with the king to dedicate the tem-
ple,'o The juxtaposition of fish names kala, hala,
and pala incur the power of words and symbols to
'release' (kala), as from error: to 'pass', as of errOl
(lwla) while invoking the pala fern as a symbol of
the god of life, Kane. The hala wreath was an ordi-
nance of the alaca priest: ceremonial use required
three wreaths of pandanus drupe5: one for the
king, one for the 'olli'a image, and one reserved for
Haho
Palena
Hanala'anui
Hanala'aiki
the priest." The significance of the hala in ritual
is emphasized by repetition in the refrain of gener-
ation:
Hiinau ka Pallaha noho i kai
Kia'i 'ia e ka Puhala noho i uka
Born the young of the mullet living in the sea
Kept by the pandanus tree living on land
The term for the aloea priest, kahalaalaea,
combines the fish names kalzala and 'ulae of Chant
Two, expressing red symbolism of the alaea clay
ritual and the cleansing away of error through the
purification ceremonies, thus kalalzala 'atone-
ment, pardon, forgiveness', The color of 'red' tra-
ditionally associates hala/ halahala with ma'al/ea:
I ka hilina'i i ke kiilele
Ka hala 0 Halahala nui ma'auea
Ka hala 0 Halahala nui lIla'auea
Ke kula 'olli'a ke Pule'e
Leaning on the support
The pandanus of Halahala-nui-lIla'auea'
'(lIla'auea =manauea red seaweedltaro:
i. e .. dependent)
The plain of 'ohi'a (00 Pule'e (Wai'anae)
The association of pala with nala alludes to the
ripeness and color of the fruits. Al-
though Hawaiian halawas not normally eaten, tra-
ditional poetry of Kaua'i suggests an edible \'a-
-:iety:
Hele aku a 'ai i ka pua pala 0 ka Izala
Hala ia la pololi n ka ua i laila, (' ke hoa
He i!UtI i ktl ntlhele lauha/a 101011
,
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J4ai Kilauea a Kalilli la
'0 k!1 ;'11111 i'iiina Kepaia
'0 Po'ok!1 i Hanalei la
As (one) tral'els, eat the ripe fruit of the lIala
Pass the day of hunger wh"n it rains there,
friend,
Companion in the grove of tall lIala trees
From Kilauea to Kalihi-(waena) there
Hala standing in the land of Kepaia
Of Po'okii in Hanalei"
The kalakalalhulli/lUlu pair reemphasizes as-
'sociations introduced in the First Age with kala
seaweed,'huluhulu wama seaweed, and lIuI1l111l111
'ie'ie (Freycinetia arboreal. The 11111111111111 may be
the 'o'opu hue ( = /111111) balloon fish or the young
('iihuluhulu) of the goatfish (k{lIllu). Hulullulu and
kalakala refer to 'roughness', as of skin. Fi-
guratively, huluhulu alludes to a 'choice' or 'prized'
relationship, as of an esteemed older relatile. The
Hulu names in the Kumulipo precede the Kupolo
lineage:
887 Omana
Omanaio
890 Huluemau
923 Huluau
932 Holeha
The Hulu name survived on the line of Maui
chiefs (Chant Sixteen of the Kumulipo):
2049 Maui ke kane
Nanamaoa
Kula'i
Nanakua'e
Kapawa
Heleipawa
H ulumalailena
'Aikanaka
Kalakala is a growth stage of the kala fish (K.
144). Being easily caught, the kala fish is eaten in
larger quantities than meritF. demand or preference
for it as seafood. It is distinguished from other
surgeonfish by a 'horn' abo.ve the eyes and by rasp-
ing, rough skin:
E kama IIU>la * a kala 0 Puna
Child ill hiding like tile kala of Puna
(* A hidden reference to miihuna, skin made
rough from drinking 'awa)'
Manamana
Huluheu
Ka'alo
Pulama
Hulupehu
Hinakealohaila ka wahine
Hinakapa'ikua
Hinaho'opa'ia
Keaukuhonua
Kukuluhiokalani
Ko'oko'okumaikalani
Hinamaikalani
Hina'aiakamalama
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There are se\'eraIPaka: the 'opakapaka (Pristi-
pomoides sieboldii, f5. microlepsis); pakale, second
growth stage of the 'opakapaka; pakaieie, young of
the hou (Thalassoma spp.); the Pllhi paka eel Gym-
notllOrax /Iavimarginatus), described as ferocious
enough to attack human beings. The interpretation
favors tbe eel over other paka (cp. Tuamotuanpata
'spotted, mottled', as of the eel. Uropterygius ti-
grinlls). In poetry paka describes the mottled skin
of those who drink 'awa. i.e., the chiefs:
'0 lakou 'oia la ke kil1i 0 loko
Ke kini 'iii paka, unahi paka i ka !Vai
Ke kini 'iii paka, unahi paka 'ea'ea
Ka eaea kua paka, 'iii paku
'0 Lono ka 'ilipaka, i ponia, i /laoa i ka !Vai
Kukllkuhe i ka wai panonono i kapu*
They are (the ones who) are many within
The many of wrinkled skin, skin scaly from
drinking
The many of wrinkled skin, skin of mottled
scales
The 'ea'ea turtle of mottled back, of wrinkled
skin
Lono of wrinkled skin, anointed with black,
without appetite, satiate with drink
Black and blue and cracked from water made
sacred
(*as of skin darkened and cracked)"
Paka appears on the Kumulipo genealogical
lists of Polo and Li'ili:
1190
1297
Poloku
o
Li'ilima'ema'e
For Samoan chiefs Pata is a qualifier of Tagaloatele:
Ulufanuasese'e (brother of Savea
Si'uleo) =1 (Daughter of) Tagaloatele-i-
Pata CFale lata i)
Falualuatele
A.veautetele' 'I Sinalalojutu (Fale latai)
Taema
Tilajaiga T Savea Siuleo
Nafanua
The papa fish figuratively refers to the line of
Papa-nui-hiinau-mokll (Papa-who-gives-birth-to-
islands) symbolized as earth's foundation stone.
The fish may be the papa-hapu'u (Serranus
qllern US) , a grouper; the papai (= po'ou, Cheilinus
Paka
o
Pakapaka
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lIIz(fasciatlls, C. bill/aculalus. C. Iyiloballls); or the
puhi piipa'a, a moray eel. perhaps the same as puhi
kiiPa'a (CYIII>lotilOrax piela). The greatest fre-
quency of Papa names. in the Kumulipo occurs on
the Palikii branch of the Kapapaiakea genealogy:
1739
1749
1750
1792
Kapapanuinui-au-akea
Kapapaku
Kapapaluna
'Olekailuna
Kapapanuialeka
Kapapanuikahulipali
Kapapanuiakalaula
Kapapaki'ilaula
Kapapai'aoa
Kapapauli
Hanau 0 Kapapapahu ka mua, Ka-po
he'enalu mai kona hope noho
Ka-po-he'enalu ke kane
Kaho'okokohipapa
Papa'iao
o Papa-huli-honua
o Papa-huli-Iani
o Papa-nui-hanau-moku
o Papa-i-noho-ia-Wakea
These Papa names reflect the 'Birth of Rocks'
genealogy emphasizing geophysical births of earth
and sky levels:-
1739
1749
1792
The -great -broad-s trata
The-upright -eastern-s tra ta
The-strata-above
The-void-above
The-great-congealed-strata
The-great-strata-overturning-cliffs
The-great -wide-strata
The-strata-reachlng-wide
The-cloud-strata
The-dark-blue-strata
Born was the thrusting-strata
Night-of-surfing-waves was next to follow
Night -of-surfing-waves
The-restraining-strata .
The -s tra ta -of -the-l igh t -of -J upiter
o Papa-who-turns-over-the-earth
o Papa-who-turns-over-the-sky
o Papa-who-gives-birth-to-islands
o Papa-who-lived-with-Wakea
Tile N011lcIlclatu re llf Biology alld GCllcaitJS.U 12?
Ka'inaina-kea
Kapapamoe
Kapapailalo
Kapapapa'a
Kapapahanauua
Kapapai'anapa
Kapapaholahola
Kapapaiakea
Kapapapoukahi
Kapapapoha
Kamaulika'inaina ka wahine
Mehakuakoko
Mauluikonanui
The-pale-birth-fluid
The-horizontal-western-strata
The-strata-below
The-firm-strata
The-strata-giving-birth-to-rain
The-gleaming-strata
The-strata-outspread
The-sky-strata
The-strata-of-the-first-cardinal-
direction-east
The-strata-bursting-with-storms
The-daik-birth-tluid
The-lone ly-travail-of-birth
The-contentment-of-Kona-the-great
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The standard Kapapaiakea genealogy has pre-
sen'ed the identity of Huluke'ea'ea(kl as an ances-
tor of Wiikea. The kalakala/ huluhulu fish pair fol-
lowingpaka/ papa mal' be an attempt to link Wakea
and Papa on the Kapapaiiikea line:
(Kapapaiakea):
Kapapaiiikea
Hinakapeau (k)
l!kinaopiopi (k)
Kalei (k)
Huluke'ea'ea (k)
Hauiikaiapokahi (k)
Uliuli (k)
Kahiko (k)
Wiikea (k)
Kauhihi (w)
Ukinohunohu (w)
M oak uanana (w)
Ka'elekoha (w)
Kahakuakea (w)
Wahineikape'akapu (w)
Niau (w)
Kupulanakehau (w)
Papa
The Kapapaiiikea genealogy is acknowledged in
the Chant of Kiiali'i:
o Kapapaiakea
o the roaring surf of angry feelings
o Kauhihii his wife;
Born was Koawaa of the muddy places
Fashioned was the bowl for the billowy sea;
Fashioned was Hinakapeau
Thus was ootained t:kinohunohu
Uk inaopiopio
o Moakueanana
o Kalei
o Keelikoha
o the god with the downcast eyes
o the turned-up (eyes oD Kahualewa
Gathering lipoa is Kanamuakea;
o the wide sea,
o the open ocean
o Huluke'ca'ea"
The pc'a/ lupe pair refer generally to the rayfish
group: Dasyafldae, !vfyliobatidae, and l'vfobulidac.
Pc'a is a generic term for rays and skates. Hihf-
mal/II and hiiiJiilua are used interchangeably for
the manta and ;tingray. Lupc specifies the spotted
e<lgle ray and 'kite', the shape of which is asso-
ciated with the bat and stingray (pc'a). The Hawai-
ian god of kites, LOlupe - 'Ololupe of Maui invoked
in resuscitation rites was a kite or stingray in
form. '" The 1>larquesan rayfish god is a cognate:
'UPe-'ouo/1O (= *LupeLouo/IO). It appears, then,
that these forms. 'upr --l/fpc -rupe in East Polyne-
Hinakapeau
Ukinaopiopi
Kalei
Kaiakea
Kamoanaakea
Huluke'ea'ea
Hauiikaiapokahi
Uliuli
Maihea
Kahiko
Wake a
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sian reflect the shapes ofthe 'stingray'. 'kite', and
'bird' (i.e., 'pigeon'; cpo Maori rupe 'large pigeon'
Hemiphaga novaeseelandiae; Tuamotuan rupe. a
variety of wild pigeon).
The stingray was a form of the gods Kanaloa and
Kane:
I ka i'a nui hiM manu a Kiine
(For) the great stingray fish of Kane'
The Tahitian stingray (fai) was a form of the god
Ta'aroa (= Tangaroa -Kanaloa); the fai and
. riringo stingrays were forms of the Atua F ajine.
god of the Kafika clan of Tikopia.
30
The bat and
rainbow were symbols of the god Rakiteua, prime
god of the Tafua clan of Tikopia. 31 The peka 'bat,
flying fox' is a form of the god Atua i te tai of the
Tafua, whose symbolic ancestral plant is the co-
conut. Symbolic plant ancestry in Polynesia may
be considered totemistic. However, the ancestral
plant is not regarded as 'ancestor' in the biological
sense. There is a Polynesian regard for any mate-
rial form, living or non-living, considered sii, 'sa-
cred' to the clan deity and in which he or she may
abide, just as Hawaiian people regard lauloalhaloa
species of taro to be a body (kinolau) of their
ancestor, Hiiloa 'Long Stalk', son of Wiikea by
HO'ohokukalani, or as Uveans and Futunans regard
Fuemotu as the 'broken' ancestral gourd vine back
to the creator god, Tangaloa. Tongans continue to
regard the peka - pe'a as a sacred deity:
"Of the various sacred animals of the Tongan
deities, only one, the flying fox, seems still to
maintain a certain degree of sanctity, and in only
one specific locality, the village of Kolovai, in the
Hihifo district of Tongatabu. They are regarded as
connected with the chief Ata rather than with the
whole Ha'a Ngata Motua. Ata stated ... that the
flying foxes and the flying fox god Pekapeka-a-
Tama were not always connected with the Ata
chieftainship, but that they were formerly sacred
to the matapule Ula. "n Peka-peka-a-Tama, the
Tongan flying fqx god, is purely mythical and white
in color. The Ha'afuipeka 'Flying Fox Family' has a
tract near Ha'a-te-iho. a village on Tongatapu.
A number of Samoan deities were incarnate in
the bat: Sepomalosi, war god of Savai' i and Leone,
Pagopago, Tutuila; Taisumalie, a goddess of 'Up-
olu; Tumu-togo, who was incarnate in the bat and
rayfish.
33
The peka 'cave swiftlet' was the god
Halevao on Niue as an omen of rain:
"When many pekapeka come from the caves and
dance in the sky the people say that rain will soon
fall because the pekapeka are dancing. Then indeed
the rain falls and the pekapeka are the first to re-
joice. "34 An association between rain and the
'ope 'a bird in Tahitian tradition names the 'opr'a as a
'shadow of goddesses of the air'. In one of the Tahi-
tian creation chants is the following pertinent ref-
erence:
"0 Tumu-nl/i, what bird shall soar up
into the sky ill the calm cal/sed by the rail1 faIl-
ing?
"The swallow (ope'a) is the bird that
shali soar into the sky ill the calm that /oliou's
the falling of the rail1, 0 Tane!""
In the Marquesas Te-hiti-kaupeka was represented
as a bird at the funerals of priests. The house of the
dead was ornamented with braided coconut leaves
or pieces of wood cut roughly in the shape of a bird
to honor this god so that he would receive the spirit
of the dead and conduct it to the sky. In Hawai'i
'Ope'a was, by contrast, associated with birth
rather than death. To 'Ope 'a were offered the pray-
ers for two nights after the birth of a chief:
Alaila ho 'okohi mai la i hemo mai a po
poakahipaha, nlli loa mai 10 ka ho'omana a ua
akua 'Ope'a la.
Then when it was time to labor, per-
haps on the first night, the worship of the god
'Ope'a was intense."
That 'OPe'a was a god approached at the time of
labor may explain why the Kumulipo alludes to the
shape of the pe'a bat, stingray, kite, and bird in
relation to the birth of a high chief.
Pe'a-Peka as the form of the prime god Atua i Ie
tai of the Tafua clan (Tikopia), whose symbolic
ancestral plant is the coconut, and the ornamenta-
tion of the braided coconut leaves in honor of the
Marquesan god Te-hiti-kaupeka establish tradi-
tional relationships which governed the Hawaiian
symbol of the pe'a braid used to cordon off sacred
enclosures. lt reflects the continuing association
with the coconut leaf crossed braid in the emblem
of the Tafua clan:
'0 k.e kanaka a kapali komo.i Pe'ape'a
Kama i ka hale pe'a lau niu
The man of the cliff that enters into Pe'ape'a
Enters into the house of the braided coconut
leaf"
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Pe'a is a surviving title of high-ranking Samoan
chiefs identified as the Tonumaipe'a of Savai'i (cp.
Chamorropekka 'dignity'). The three highest titles
of Savai'i are the Tonumaipe'a, Tagaloa, and Lilo-
maiava. The Pe'a and TOl/umaipe'a titles belonged
to Manono and Satupaitea of Savai'i.
J9
The
Tonumaipe'a title was bestowed by Sataua, Fa-
giofu, Falelatai, Tufutafo'e, Satupaitea, Ne'iafu.
and Falelima, principal places of Tonumaipe'a and
Toleafoa families.
4
The Tonumaipe'a and Tagaloa
titles are the two most important belonging entirely
to Savaii. The Lilomaiava title of Savai'i may be
bestowed by Safotu and Palauli.
41
Title has no domain except its own residential
family land. Samoan titles do not indicate rule over
a territorial subdivision, but rather, rule over a
group of relatives. A chief may hold all four papa:
A'ana, Atua. Gatoaitele, Tamasoali'i. If so, he is
called tafa'ifa, or tupu, 'King' of Samoa. At one
time the Tonumaipe'a chiefs of Savai'i held all four
papa. Today the Tuamasaga titles Gatoaitele and
Tamasoali'i are held by the Malietoa, who routed
the Tongans from the seat of government in 'l!p-
olu.
The history of the four great Samoan papa is
associated with Pili, a chief of Manu'a who married
the daughter ofTava'etele, the Tui A'ana of'Upolu.
Pili's sons were Tua, Ana. Saga. and Tolufale. The
Tui Atua title of east Tpolu is identified with Tua;
the Tui A'amr of west 'Upolu with Ana: Gatoaitele
and Tamasoali'i (Tuamasaga) of central'Upolu with
Saga. Tuamasaga combines the names of the twins
(masaga), Tua and Ana. Tolufale's domain were
parts of Savai'i and the offshore island of Manono
on the west coast of 't.!polu. The A'ana and .\tua
orator chiefs, lula/ale ali'i, are grouped together as
the Tumua: the Tuamasaga as the Pule. TUIIlUlI
and Pule lulafale ali'i are the two powerful groups
of orator chiefs in modern-day 'Upolu. It is impor-
tant to recognize that with Pili, the origins of the
title names descended from his sons to present-
day chiefs are in part a legacy from Manu'a. A
migration to Hawaii of Pili-ka'aiea, whose name
evinces an association with the Pili family of Sa-
moa, established the reign of his descendants O\'er
Ka'(j district, Hawai'i.
The origins of the Tonurnaipe'a Saumaipe'a title
of Savai'i are told in the story of Leutogi and
Fa'asega. When feelings of Samoans were not
friendly toward the Tongan usurpers. Leutogi
killed the child of a Samoan woman fathered by' the
Tui Tonga i\lanaia, and the pc'a came to her aid.
She married the Tui Uea and had another son,
Fa'asega.
42
It appears that the pe'a title is there-
fore somewhat representati\,e of the Tongan pres-
ence in Samoa. A great ancestress of the
Tonumaipe'a chiefs was Kaianua. daughter of Sa-
vea Si'uleo. Sa\'ea Si'uleo migrated from Pulotu to
Samoa and ruled at Falealupo, Sa\'ai'i. His Samoan
wife, mother of Nafanua. was the chiefess Sina-
lalofutu of Fagiofu. Falelatai. Sa\,aii.
The Tongan connection is much more explicit in
the descent of Tonumaipe'a chiefs through Uz.tai in
the male line. The grandmother of Lafai was
Laz(fa,fa, a chieiess of Tonga. who married one of
the Tupa'i, or sons of Alali, a woman oi Sa\ai'i.
Laufafa was the mother of \'a'asili-i-fiti, father of
Uifai and Funefe'ai:
Nafanua (daughter of Sa\'ea = Tuitogamanaia
Siuleo) .
Lautala (1) = Laufiifii (0 of Tonga = one of the Tupa'i matuna, son of'Alali.
descendant oi Pili
Feeasoa of Saleimoa = Va'asili-i-iiti = Lefe'egaga (fJ or the Sagana
Laifai Funefe:ai
L { ~ i a i
(These represent two \'ersions of the L5iai genealogy)
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The pre,ent-day Sa/arai and Sa.limc families are
descended from Liifai and his brother Funefe'ai re-
spectin,ly. Savai'i is referred to 'in the speech oi
orators as SaW/ai, 'family of Lafai' .....
The political organization of Sa\'ai'i founded by
the sons of Uifai has remained connected with the
Fale Tpolu."' The seat of the executives '0 Ie ilu 0
Ie Fa'asaldcaga' is at Sa/ollila/ai, and the principal
settlement:; of the Tonumaipe'a are at Sagone,
\'aipu'a, FiJi'a'ai, and Samata and Satupaitea, the
:-;erlt 01 go\'ernment. The su'oalla/uma name which
belongs to the chiefly women of the Tonumaipe'a
\\'as Lewlasi. The seat of the Saleyalasi is at Iva, a
large \illage.
The LIi/rll family of Sa\'ai'i trace the origin of
their family name to a \'oyage taken by their ances-
tors bet\\'een Samoa and Fiji. On this voyage they
carried breadfruit and caught afai 'stingray' which
they used as a sail (Iii). Lafai's brother Fune takes
his name from the 'core' (lillie) oi the breadfruit.
and Laiai takes ni, from the 'stingray sail' La-i-
/ai
The genealogy of Liifai's descendants is as fol-
10;.\"::;:
Cst: Uifai iii :-'1ata'uiatali, 0 Ie iafine Fale-
ase'ela
t;t:-:-J () F allilbrai
ma Talalii/ai
mn. Tupa'iloa
ma Loaloa
ma Tupa'ifa'aulu
rna T upa'ilefao
m3 :lflllimza/ii/ai
L;su ,Hulianaliifai iii Sinatatafa, Ie tamaita'i 0
'1m
tasi '0 Saufatu Ie muliana
ma Gagana Ie muliana
ma Lefe'e Ie muliana
Ta/alti./(li. the second son of Liifai, is considered
the political founder of I1'a, seat of the Sale\'alasi
of the Tagaloa family (S"fune-\'aiafai) and the Sale-
",uliana (\'aisa'ulu)"' The Tonumaipe'a title is
visible in the line of Mliliallaifilai, youngest son of
Lafai:
Mulianalafai I' Lua
Utatuisega
Matatuisega I' Togiatifitifi
Alia (m)
Malietoa Uitualagi I' Gatoaiaoolelagi (f)
Malietoa La'auli I' (f)
Tonumaipe'a I"'
The Tala/ii/ai ( = Kalaliihail name is retained in
the Hawaiian lament (kanikau) for the Maui chief.
Ka/aiulumoku -Kalaniullimoku (He Kanikau no
Kalaililurnokll}.49 Kalaiulumoku was the son of
Kamehamehanui of Maui and the grandson of Ke-
kaulike, His mother was Kekukamano, who had
three sons by Kamehamehanui: Kalaiulumoku, Ka-
lanihelemailuna, and Pe'ape'a. VVllen Kamehame-
hanui died, the kingdom of Maui went to
Kamehamehanui's brother Kahekili, youngest son
of Kekaulike and Keku'iapoiwanui (w). During the
rebellion of O'ahu chiefs against Kahekili after the
death of Kahahana, king of O'ahu, Kalaiulumoku,
who defected from his uncle's (Kahekilil forces and
joined those ofO'ahu, was slain at Olomana, O'ahu.
In the kanikau the ancestry of Kalaiulumoku is
recited, reflecting descent from Ka-lla and Kala-
Iii/wi( = Talala,fai):
'0 kapu kama ia'lI e, ehia kama
'0 kc kama ia kama Kahiki-aka/ana,
'0 kekalzi kama ia a Kiha,
'0 ke kama ia hanau mai Akalana
My sacred child, my revered child,
Thou art the child descended from
Akalana
A descendant of Kiha-(a-Pi'ilani)
Thou art the child begotten of Aka-
lana, (father of the Maui)
E Kamala/iillia ia '0 Kama. e ka halalallf iii nama
ke /ele
E Kama, e Kaila. e Kalaliihai
E ka hakihaki 'iipana i 1111111 ia J1 a/aeha'akna
I ko aa e kihi kama Halelfa
Kamanuclla a KaIvfin, Kawrio- 'Aikanalw
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o Kama-talii-Iua. child of two
branches",
thou art Kama. the Kama that wan-
dereth
o Kama, 0 Ka-lta. 0 Kalaliihai*
Thou who ascended to the (temple)
house at Halele'a (Hanalei district,
Kaua'i)
Kamanuena of Kawelo, Kawelo-
'Aikanaka
("Kama-liilii-lua, 'child of two branches of Lua',
'child of the Lua branches; i.e., the Maui chiefs
from Pi'ilani through Kalaniulumoku were de-
scendants of Luakoa on the Hema line and de-
scendants of Luanu'u).so
The lines "E Kama, e Kii'ila, e Kalaiiihai" in-
voke the names of Ila and Talalafai, neither one of
whom ever lived in Hawaii. Ila is reminiscent of
the maternal line of Ila through H ina-ke-alo-hii-
I la, 'Hina -of- the-countenance-of-the-branch-of-
lla', wife of Maui-Akalana and mother of Nana-
maoa. The Ila -Ira name is reflected in Maori
genealogies:
Irakewa
Irapanga
Ira
Iranui
Iraroa
I ra-tupaeakau
I ranumawapiko
Irawhitiki
Irawhaki
(From Awa-nui-a-rangi to Toroa and the Mata-atua canoe; Maori)
(Navigator; Aitutaki, Cook Islands)
(In the line from Hema; Maori)
(Takitumu: Maori)
(Arawa; Maori)
(On the genealogies of the Ngati Porou; eastern North Island, New
Zealand; Maori)
lla is associated with Tutuila Island of Samoa to
which Tutu and lla fled in order to escape the can-
nibal chief of Pulotu. The Tongan Ha'a-Ila, 'Family
wi th a mark (Ila) on the body' is connected with a
tract of land near Niutoua, Tonga-tabu.
The Laliihai name reflects the lineage of Kaua'i
chiefs Kahakumakapaweo and Kalanikukuma:
He maka ia npKa-haku-maka-paweo
He maka kapu ia no Kalallikukuma
Ka kaikua'ana 0 Keile-laliihai,
'0 'A 'anuikani-a-weke 110 Kona, no Ko'olau
'Akolu liikou a Ka-haku-maka-paweo i hiinau (La-
ment f KalaiululIloku)
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Th" NOlnmciatllre of Biology alld Genealogy 135
A child of Ka-haku-makapaweo
Sacred child of Kalanikukuma,
Older brother of Kaile-laliihai,
(Also) 'A'anui-kani-a-weke of Kona
and Ko'olau
Three of them were born of Ka-haku-
maka-paweo
SI
The Lalii/wi name continued through Kaile-
laliihai, brother of Kalanikukuma, and Pe'a through
'1Iihiwalani, brother of Kahakumakalina, descend-
ants of La'a-mai-kahiki (k) and Waolena (w) of
Kualoa, O'ahu:
La'a-mai-kahiki (k)
Ahukini-a-La'a (k)
Kamahano (k)
Luanu'u (k)
Kukona (k)
(k)
Kaumakamano (k)
Kahakuakane (k)
Kuwalupaukamoku (k)
Kaizakllmakapazeeo (k)
Ka!alllkukllma (k)
Kahakumakalilla (k)
Kamakapu (k)
Kawelomahamahaia (k)
Kawelo-makualua (k)
:vtalaiakalani (w)
'/lihiwalani (k)
(brother of Kaliakumakalina)
Kauihiahiwa (k)
Kaneiahaka (w)
Waolena (w)
Hai-a-Kamaio (w)
Kaaueanuiokalani
Kalanimoeikawai
Laupuapuamaa (w)
Naekapulani (w)
Kapoinukai (w)
Manukaiko'o (w)
Hameawahaula (w)
Kahakukuka'ena (w)
Kapoleikauila (w)
Kahakumaia (w)
'Akahi'ilikapu (w)
Pawahine (w)
Kapo-hina-o-kalani (w)
Ka'awihiokalani (w)
Maihunali'i (k)
Kamili (w)
Kueluakawai (w)
Kealohikanakamaika'i (k)
Ahukini-a-La'a
Kamahano
Luanu'u
Kukona
Manokalanipo
Kaumakamano
Kahakuakane
Kuwalupaukamoku
Kahakumakapaweo
Kalanikukuma (k)
Aanuikaniaweke (k)
Kaile-laliihai (k)
Kahakumakalina (k)
'llihiwalani (k)
Kamakapu
Koihalawai (w)
Kawelomahamahaia
Kawelomakualua (k)
Kaweloikiako'o (k)
Ko'oakapoko (k)
Ka'awihiokalani (w)
Malaiakalani (w)
Kawelo- 'Aikanaka (k)
Kawelo-Pe'ekoa (k)
Kawelo-maihunali'i (k)
Kauihiahiwa (k)
Kaneiahaka (w)
Kealohipe'ekoa'
Kealohikaupe'a
Kauakahilau (k)
Kapulauki (w)
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The KallliulllJJlokli lament continues to rein-
force the pe'a ancestry of Kaua'i and chiefs
through Ka'ilkallpc'a I'll'), descendant of Kaha-
kuakiine, grandson of :-'Ianokalanipo:
.Volla kll polo pe'a i Hihimanll
I kau akll ai ka pc 'a a huia
Ka polo pe'a a Keiliohi-kallaka-maika'i
Kealolzi ka i ka wai loa 'a a ka hellla a Keaiohi
Kealee a Kealohi 110 kona ko'olua leahine a 'Urni
He (Kamanu'ena) is the tail of the kite at
Hihimanu
When the kite ascended and united
(\Vith) the tail of the kite of Kealohi-
kanaka-maika'i
Kealohi ot (Kli-elua)-ka-wai from whom
was recei\'ed the maternal side of
Kealohi
Keawe of Kealohi through the companion
of 'umi (= ;'10kuahualeiakea)52
Through such traditions as the Kalaiulumoku
lament ancient relationships such as that of
Kalalahai ( = Talalafai) can be recovered, The tra-
dition of the Salalai stingray sail explains the ety-
mology of Hawaiian verbs lahai and lalltllaizai 'to
poise aloft. as a kite', bearing in mind that 'kite' is
s,'TIon}mous with 'sail', (cp, ta pe'a royal sail of
tweh'e radials: pe'a 'sail'. 'kite', 'stingray', 'bat'), It
is apparent thm chiefs of Sa\'ai'i were reluctant to
spurn Tongan ancestry from Laufiifa l w), That Ha-
',\'aiian tradition has preserved the name of Tala-
la/ai in connection with the pe'a emblem after dis-
sociation with the Samoan/Tongan em'ironment
for many centuries, is a striking example of genea-
logical tenacity,
The ao/ mea fish pair anticipates the sandal-
wood aDa which guards (kia'i) the palaoa (whale):
239 H anall ka P alaoa Iloho i kai
Kia'i 'ia c ka .'loa 110110 i uka
Born the whale living in the sea
Kept by the sandalwood Ii\'ing on land
Ao is light. as of intelligence, consciousness,
and awareness, Rarotongan (/{J is 'life essence,
breath': !III-roa 'long life, long-winded, great sta\'-
ing power': an-lllIi 'long-breathed,
great strength, power',
The ao/mea pair ai:;o anticipates '''O'1l0-lllIil
paku'iku'i:
164 Hanall ka 'Ao'ao-llui
Hallall ka Paku'iku'i i ke kai la holo
Ao extends the assonance to '[ao/ '/to '1{0 and
.TI,[ ao / maOlllao:
154 Hanau ka 'lao
Hanau ka 'A,o'ao ike klli la holo
Born the silverside
Born the damselfish swimming in the sea
158 Hanau ka Mao
Hanau ka ;Haomao ike kai la lulio
Born the Mao
Born the damselfish swimming in the ,;ea
'lao is a pun on'the name '[ as the' brilliant light
of 'lao, the planet Jupiter, and on
mao as 'calm, clear' signifying the 'distant' 111/(1-
II/ao) source of nobility of Ka-'j-i-mamao (cp,
La'alllaomao, Laka-from-the-distance: Raka-
mao mao, calabash wind-god of Rarotonga and
Hawai'i), Maomao may allude to the kcli'ill/aoll/{IO
prayer offered by the priest of Papa in the Hale 0
Papa,5,'
Ao (Tuamotuan) means 'king, lord, mighty
chief', It is a form of address or title of dignity of a
great person or god.' Ao (Samoan) is svnonv-
mous with the 'chief's head' on which th-e titie
or 'honor' (ao = PaPa) weighed, The ao is the
highest Samoan title: lesser titles are the
aofa'asasat'ea, ;5
AD is present on the Kumuhonua genealogy: K<,-
ao-melemele 1 Ie), Ka-ll'lIl1a'ao (It'), and L(lICWO 11('),
."[ao ( = mamao) is registered in the tradition of
the migrator Ka-IaJUI-IIU'II-i-kl;-a-maIlUlI/ (kj (cp"
lalla-lIu'u-II/{JlI/au, the highest level of the oracle
tower in the temple), Kt/-hll/{J-I/U'II-kl;-t/-IlW/JWo
(k) landed at \\'aihe'e, Maui with Humu and Ka-
maunu-a-niho. whose names associate the migra-
tion of the Kamaunui iamily with the 'Olopana
group in the ancestry of Kamapua'a,'< Kamakau
dates their arri\'al as approximately parallel with
the Pele migration between Paumakua anel
La'amaikahiki.<"
Tile a/('{/ fish of the (/1// all'a pair anticipates the
'rI't/u'a/ 'All'fI rdatiollship in the refrain of ,I(enera
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tion with emphasis upon the significance of the
'awtl in ceremonial use:
239 HIIlIall ka 'A 'awa 110110 i kai
K ia'i 'ia e ka 'Awa lwho i uka
Born the 'a'awa wrasse living in the sea
Kept by the 'awa plant living on land
The geneaicJgical allusion is to the -aLVa name on
the ;\la\l'eke line:
;\la\l'eke (k)
Kalehenui (k)
H illalwimal(l ia Il'a
Naiolauakea (w)
Kahinalu (w)
Kahiwakaapu (w)
Respecting the underlying birth theme, 'awa is a
premature infant. Ceremonially, the 'awa was a
body of the god Kiine, As a major offering to the
gods its use in Ha\l'aii was symbolic rather than
political, as at the Samoan kava ceremony "'hich
assigns places of honor among chiefs cOIl\'ening the
frmo (counci]) in the mallta tala, Hawaiian tradi-
tion, howe\'er, recalls the connection between the
tala and the sanctity of the 'a1Oa:
'0 kll 'mm kalll( 'ia ike kala 0 ka hale
fa illl(, klf'in i.E illll LanD, ia inuHilla
The 'm!'G buried in the gable of the house
This drink, this which is set as Lono's to
drink, as Hina's to drink"
This is a reference to the custom of placing 'awa
roots in bunches of four (pu'alVa) in a dry, protect-
ed place in the house, up high in a choice spot
befitting the dignity of a god:
H fOlia 'ml'a liD ku 'u akua ia
fllll i ka 'aim lau leila
I ka 'allla 0 Pit'awa li'i
An intoxican.t is my god. the 'alVa
To drink the 'Il,l'a of yellow leaf
The 'Oll'a of royal four-root bunches'"
The aku/ahi and 'opelu/akule pairs should be
jointly considered, as the yearly fish tabus were
seasonallydi,'ided between the aku and the 'opelu,
Kalehenui
Hinakaimauliawa
Mualani (w)
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138 The NOIl1l'lldatun: d Bivlvgy and Genealugy
Six months of restriction were assigned to the aku
during which it could not be caught and when the
'opelu could be eaten. followed by six months of the
reverse. Tradition ascribes the begilUling of the
'ope/u tabu to the evening of Hilo in the month of
Hinaia-'ele'ele Qune).59 To conclude the ritual,
seven 'opelu were laid upon the uhe board of the
ko 'a shrine.
6O
The 'opelu season peaks between
lkiiki and Hinaia-'ele'ele, which means that be-
tween these months, the aku were not eaten. Al-
ternation of six-month periods of restriction al-
lowed the supply of each kind to be replenished
seasonally, guaranteeing survival of the species.
The ahi season is at peak during the summer
months, although tradition records a tabu on the
ahi imposed around the makahiki season:
"After the return of the makahiki image (akua
poko) to the temple on the day of Kane, then the
king waited until the third day of the next month
... the next day, that of Kukahi, the king went out
in a canoe to fish for ahi . ... ,
Restrictions were also placed upon expectant
chiefesses with requirements for a select diet of
fish: "She must not eat fish salted by others: she
must eat white fish, the aku, the 'opelu, or mul-
let."62
According to tradition the 'iipelu and aku accom-
panied the migrator Pa'ao to Hawai'i. For that rea-
son, the 'opelu is sacred to the Pa'ao family.3 In
Ka'u a heiau was entirely devoted to offerings for
an abundance of 'opelu.
64
Figuratively, the 'opelu fish represents the abil-
ity to 'calm' a troubled sea (cp. Tuamotuan peru
'smooth. gentle', as the sea). O'opelu is one of the
Samoan villages represented in the 'House of Five'
of Sapapa, Manono. A tribe that perished in a great
volcanic eruption with submergence of land by the
sea is called by the Maori the N gati Kai-peru.
:vtanokalanipo (k)
Kaumakamano (k)
Ka-haku-a-kane (k)
N ae-kapu-lani (w)
Kapo-inu-kai (w)
Manu-kai-ko'o (w)
Kapo-naenae (w)
It is likely that the akul ahi and 'opelu/ akule
pairs disguise the identity of 'Akahiakulana (w),
mother of 'Umi, son of Liloa. Ahi refers figura-
tively to the 'heat' or 'fire' of the chiefly tabu and is
rarely used in the names of the ali'i. Keahi'ula (w)
was the mother of Kaha'i II (not to be confused with
Kaha'i I, Polynesian chief Tahaki of the Kaitangata
family) who brought breadfruit to Hawai'i. 'Aili,
aku, and akule are sounds in the name of 'Aka-
hiakuleana (w) allowing for a play on words: 'izku-
teana means 'to give a right to', 'to give property',
'to delegate responsibility', the prerogatives of
chiefs.
The 'ama'amal'anae pair indicates growth
stages of the mullet. Their annual migrations to
find fresh water for spawning are legendary:
'Ama'ama ka Kaua'i
Ua hiki ma Puna ma waho
MaKa'ii, iHilo'
The 'ama'ama of Kaua'i
Arrive outside of Puna
At Ka'u, at Hilo
5
They are caught by net near shore:
Ua ka 'upena 'anae, puni 'ia Hila e ka ua
The net contains mullet: Hila is surrounded
by rain
The 'ama'ama was a form of the mo'o goddess
Kihawahine of Maui and could be used as a 'pig'
offering: "Anything of pig name at times was appar-
ently substituted for swine offerings-in this case
blocks of wood marked to resemble swine fea-
tures. Leaves of the grass kiikae-pua 'a, or the
small mullet termed pua'a 'ama'ama were aids of
Kamapua'a, the demigod. ".7
The genealogically productive member of this
pair is 'anae:
Kaumakamano
Ka-haku-a-kane
Ku-walu-pau-ka-moku
Ka-hekili-o-kane
Ku-o-na-mau-a-ino (k)
The combination of Ehul.'Vehu reflects the dis-
tinction of the 'Ehu family. Latllkeju was a chief by
invitation of the Ha'a Ngata Motua of Tonga.' One
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of the forerunners of. the Tui Atua kings of Samoa
was Tua4u, whileAa-kehu -Aa-Ke'u is not only a
:Vlaori hero but a prominent ancestor on the Uru/
Ngangana ( = Ulu/Nanaulu) genealogies of
Rarotonga and Aitutaki:
(Rarotonga) (Aitutaki)
Tiki
Taito-rangi-ngunguru
Taito-rangi-ngangana
Ioiorangi
'Aitu
Aa-ke'u
Tiki
Taito-rangi-uru
Taito-rangi-ngangana
Ao-ke'u
'Ehu is in the name of Ka'ehuokalani (w) on the
Kumuuli genealogy, and the prominence of 'Ehu in
Hawaiian genealogies is associated with the lin-
eage of Papa (w), whose father was Kukalani'ehu
(k), The 'Elm family was powerful in two districts:
'Ewa on O'ahu and Kona, Hawai'i. Ke kai malina
a 0 Kana 'the calm sea of Kona' and 'Ehu-kai-
malino (k), chief of Kona, are synonymous:
1 ka malino 0 'E hukaipo
In the calm of 'Ehu-kaipo (i.e., Kona)7<)
i
The lineage of the 'Eizu in Hawaii can be traced
to the :l-laweke migration, inasmuch asKa'ehunui,
whose genealogy has been lost, was a brother of
the famous Maweke sons: Kalehenui, Keaunui,
and
l'vlaweke (k) Naiolauakea (w)
The 'Ehu heritage descended to Ka-'i-i-mamao
through two sources: one through Maweke's de-
scendant Kamanawa (w), and the other through
Llla'ehu's descendanLKumuleilani (w), both of
whom were wives of Ka'li chief. Kuaiwa:
Lua'ehu (k)
o
o
K ulIluleilani (w)
KUllluleilani (w)
Kamanawo (w)
'Elm (k)
Maweke
o
o
Kamonawa (w)
Kuaiwa (k)
Kuaiwa (k)
Kapohauola (w)
Mulieleali'i (k)
Ka'ehunui (k)
Kalehenui (k)
Keadnui (k)
Kamoeaulani
71
Kahoukapu (k)
'Elm
'Ehunuikaimalino (k)
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The prominence of the 'Elzu descended to Ka-'i-
i-mamao through the Maweke and the Lua'elzu ini-
tially and again from the marriage of 'Ehu
chiefesses Mokualzualeiiikea (w) and Haokalani
(wi to 'Umi and his son Keawe-nui-a-'Umi, respec-
tively. Keawe-nui-a-'Umi concluded relationships
with the 'Ehu through his marriage to Koihalawai
(w), daughter of 'Akahi'ilikapu (w), daughter of
Mokuahualeiflkea (w) and half-sister of
Keawenuia'umi, and through another marriage to
Haokalani (w), an 'Ehu. Kanaloa-kua'ana (k), son
ofKoihalawai (w), and Lono-i-ka-makahiki (k), son
of Haokalani, were thus the 'E IzII sons of Keawe-
nui-a-'Umi. Through Kanaloa-kua'ana (k), the 'Ehu
of Mokuahualeiflkea (w) descended to Ka-'i-i-
mamao in addition to that which came from
Kuaiwa's marriages to Kumuleilani (w) and Ka-
manawa (w).
'Ehu conjures the color of red hair associated
with the 'blond' ('ehu) chiefs whose 'light eyes'
(maka 'fllohilohi) and fairness (keakea) of complex-
ion were regarded as most comely.
The OnolOmo pair is non-productive genealo-
gically. No chiefly names appear that would give
Ka-'i-i-mamao additional ancestral links through
omo or ono, although in Tikopia the ono fish is a
form of the Atua iF angarere deity of the Fangarere
clan whose ancestry is symbolized in the bread-
fruit." The birth theme is perhaps more appropri-
ate for the purpose of interpretation. Omo is a child
nursing at the breast (cp. Maori whakaomoomo 'to
tend a child'). OlnO is also the gourd (cp. 'olnole
'bottle'), a form of Lono. so that the image of the
gourd with its water of life from Kane is revived to
assuage 'craving' (ono) of mother and child.
Repetitious use of initial and final 0 favors
sounds produced by the human voice that are nei-
ther too far front and tense, nor too far back and
lax. Investigation of fish names in Chant Two re-
Chant One
Chant Two
Chant Three
(Prologue)
(Epilogue)
(Prologue)
(Epilogue)
veals that three have initial 0, and all favor conS(J-
nantsp and I: 'opelu, 'o'opu, 'opule while II is domi-
nant in medial and final position. Three gastropod
names of Chant One that have initial 0 favor p and I
as consonants with medial vowels e and i: 'olepc.
'opihi, 'ole. The final 0 sounds of fish names in
Chant Two are generally combined with a: ao, 'iao,
'ao'ao, maomao, the exceptions being '0'0, onol
omo, 'akilolo. lal/lIZilo. Comparison indicates that
specie names in Chant One tend to reverse alo to
01 a as inoalo'a ( = ko'alko'ako'ai. persisting into
Chant Two in pairs that combine aloa ( = Aval
Palaoa). Comparison with Chant Three rel'eab
that nasalll replaces m before ao preferred in in-
sect names naonaolpinao while bird combinations
favor iol eo: nalol naio, aiol naio, 'iol noia, retain-
ing mama with lIZ + 0 as of malo. maol
maamaa (= lIZaomaa) and analomo. .
The role of the. vowel 0 in the live evocation of
the Kumulipo is worth considering with regard to
the enunciation of names having sacred or honori-
fic values. The accentuation of medial nasaln + a
is preferred in completing the thematic lin<!s of the
Kumulipo during the Po because the particle no
prol'ides an emphatic function withpono, insisting
that the creation has been achieved complete Iy and
correctly. El"Ocation of vowels for the theme of
'fullness' (pilza) of the de\'eloping uni\'erse in the
epilogue of the First Age begins with 0 and ends
with 0:
o pilla, 0 pihapiha
o piha-u, 0 piha-a
o pilla-e, 0 piha-o
A structural balance is achie\'ed with 0 piha ini-
tially and pilla-o finally. Further examination of
\'owel control reveals that the opening and closing
lines of the cantos fa\'or introduction with initial 0
in the prologue and termination with final 0 (Pii-,
no) in the epilogue:
'0 kc all i kiihuli u'c/a ka 1/01Il/a
o leu'lI ke 1I11 iii KlIlIZlllipo ka po. PO-1I0.
Hfllla/{ kama a ka Plil!'ehil('ehi
o kallll ulillii wale i ka PO-Ill, P';-II/1.
'0 Kiine ia. '0 kall'alline kNii (Prologue)
(Epilogue) o poni ICIl/r ke all iii PUuillii kll p;i. Pt'-I/O.
Chant Four (Prologue)
(Epilogue)
E kliklliu ike 'ahi'a a la'lIla
Himllll kll '"llIlIla oKlllo i ka po. PO-I/o.
(cflntillllt"t/ fll/ I//'xl pr/).!CI
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Chant Fi\'e
Chant Six
Chant Se\'en
(Prologue)
(Epilogue)
(Prologue)
(Epilogue)
(Prologue)
(Epilogue)
The Ol/olOmo pair promotes the 0 evocation
aesthetically accentuating the PO theme of night
while final sounds of 0 preceded by a accentuate
the Ao theme of day:
o kuhele ke all ia Kapokal/okallo
I ka po lIei la, P(i-11O
o kupukupu kahili 0 Kua-ka-mallo
o kama a uli a kama i ka po lIei la, PO-I/O
o kau ke alloallo ia'u kualollo
Aka pohe'ellaiu mai i Izallau, PO-IIO
Chant Eight '0 kama auliti), auii('i) ane;
'0 kanaka Iele wale, '0 kallaka lIei la, Ua a-o
Chant Nine '0 La 'ila'i, 'oOla'i-kft-honua
These subtleties of style contribute to mem-
orizing and vocalizing two thousand lines of poetry
by structuring sound combinations enhancing
dominant themes.
The pahall fish of the pahaul Lauhau pair al-
ludes to persons who cared for the chiefs food and
clothing. They were calledpahau, meaning 'well-
cared for', as clothing. Hall means 'chief. king' (cp.
sa/{, Samoan: hau, Tongan; 'champion, victor, con-
queror: sovereign. ruler. monarch'):
H anau ka P ahau noho i kai
Kia'i'ia e ka Lal/haul/oho i uka
Born the pahau fish living in the sea
Kept by the hau leaf living on land
Hall (Hibiscus tiliacclls) is familiar for its use in
cordage:
Awaia ike koali
Nakinaki 'a a pa'a ike kallia hau
Ka maka mai'a i ke kallia alzllawa 0 Kona
Ka 'ilihau pa kai oAlio
Ua hala mua Hanaenaulu
Ka 'aina 0 Kawelo i hallau ai
Burdened with the kowali vine
Well fastened with hau rope
And bound with ahuawa cord of Kana
The shore grown hau bark of Alio
Hanaenaulu (= Hanamaulu) had gone on
ahead
To the place where Kawelo was born"
'0 ka 'apana hanauna ia wahine la, U a-o
1
1
1
1
1
1
The hau of Kaua'i grows luxuriantly along
Wailua River bank adjoining the sacred precincts of
Holoholoku heiau where the Kawelo were chiefs:
Ka 'uhallt ka i ka pua hau 0 Wailua
The spirit. indeed, in the hau blossom of
Wailua
74
Ritually hall may allude to the hale hall, a house
on the heiau where people gathered to hear the
services:
Itaiho wale kahiko .4kea, 'ikea kahua 0 Waiali
'Ikea ka hipahipa 0 ka moku
Ka pae ki'i. ka pae lleWenelCf
Ka hale hau a ke kua. ho'olollo wale iho
Ka kiikoll 'ike ia PiM e wii Ilei
Akea remained unknown in ancient times.
now appears upon the rostrum (ka/Illa 0
Waialzj
Appears the wonder of the island
The image gods now stand full in their places
In the house built for the gods (hale hall a ke
kua). there the people hear the worship
'Tis ours to listen to the sounds we now
hear
7
;
On Eua Island. Tonga. is a place called Fautapu
'sacred fall tree' which alludes to the king (fall),
There Fasiapule laid the dead body of his half-
brother, the Tui Tonga Tui Tatui.
7

Halt is productive genealogically in names of
prominent ancestral chiefesses beginning with Kll-
plliallakehau (1<'). mother of Wiikea. Hall-I-i-kai-a-
po-kiihi (k) is named in the ancestry of Wiikea.
Through Hau-I-i-kai-a-po-kiihi's marriage to Wa-
hille-i-ka-pe'a-kapu (w), the stem of Uliuli alluded
to in the Prologue to Chant Two descends to
Wiikea on the Kapapaiiikea genealogy. In the We-
laahilani genealogy Lllzall'lIla (k) is a brother of
Wiikea. In genealogies following Wiikea, there is a
paucity of male hau names:
(:-.ianaulu) Hallialli (w)
Hallallallaia (/(')
(clu) Halmu'll (tv)
Hallialli (/(I)
Kahaulllokuleia (ll')
Kalzaukuho1llfll (/(')
Kapolzallola (IC)
Haukalllli-lIIakalllaka (w)
Kakaihili (k)
Hopoe (k)
Hinanalo (k)
Nanakehili (k)
Nanaie (k)
Nanakulei (kl
Kaka'e (k)
Kahekili II (k)
1
1
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I
These data imply that the hau root was most
persistent in the Hema/Hanala'aiki line of the Ulu
family on :Vlaui. A.nother hau chief was LlIilallka-
pan'a, named as the star gazer (kilokilo) on the
Kaulu-a-Kalana migration.
77
The lIloi of the moil 10 'ilo'i pair is a fish that likes
sandy bottom and roiled water:
'Eilu'eilu kai, Iloilo ka 1IIoi
Where the sea is foamy there the ",oi dwell"
Appearing in large numbers, moi was regarded as
an omen of disaster. Nevertheless, it was resen'ed
for chiefs: "Moi is a fish for chiefs ... formerly
commoners were not allowed to eat it". 7.
The damselfish Lo'ilo'i alludes probably to Lo'i
( I < ~ , wife of Kamakahiwa (k) on the Opu'ukahonua
genealogy, and to Lo'iloa (w), ancestress of the
Paumakua family on the Puna side. M ai, the
threadfin, may refer to Moikeaea (w) of the
Hanala'aiki line. Samoan La 'ilo'i (f) is an ancestress
of ;"1anu'a chiefs:
l'su Sialatua = Tulifua (Gafa 0 Lika)
I
Tapu (I)
Lo'ilo'i (/)'"
The barracuda klikit of the Kakitl A 'ita 'it pair
alludes. perhaps, toklikzi'ai 'to sacrifice food (fish,
bananas, ka\'a)', 'to deify a dead relative by food
offerings and prayer'. The swordfish (a'it) was a
'shadow' of the gods worshipped at Papeari, Tahiti
and at Borabora. "
Temple ritual as a secondary topic for allusion
within the enumeration of species is nowhere more'
ob\'ious than in the 11lekel Lele combination. The
Maweke line is underscored with an allusion to the
weweke prayer, an ordinance of the temple exploit-
ing the meaning 'to open', 'to make free', 'to
loosen', as from undesirable entanglements. The
weweke was recited before the altar on a night dedi-
cated to Kahoali'i, the god who required that a
human eyeball be plucked out and swallowed dur-
ing the temple service" The weke fish was a de-
sirable shrine offering because of its light red
color. -
The wild lele banana was planted near the altar
(ie/C) for an offering to the gods. Like the hau and
other Kumulipo plants which provided essential
economic materials, lele was a source of banana
fiber for cordage. The guardian !Vauke paper mul-
Tilt.' .\lomcollclatllrc (If Biology and Geiu't1iogv 143
berry contributes in the same manner, being the
principal material for tapa:
H lina u ka Weke nolzo i kai
Kia'i'ia e ka WaZlke olzo i Zlka
Born the weke mullet living in the sea
Kept by the paper mulberry living on land
Lele is a productive root in chiefly names of ances-
tors on the Maweke line: MalelC1L'a'a (k) and
Leleho'ollla (k). It survived the centuries in silence
until high chiefess Ka-lani-kaZl-Ie/e-ia-iwi was
named. Lele (k) in Samoan genealogy was the son
of Tagaloa-aui (son of Tagaloa-la) and brother of
Tae-tagaloa (k), high chiefs of Manu'a. 83
With M aweke the center of noble ancestry of
Hawaiian chiefs locates distinctly in East Polyne-
sia. The Tahitian M avete name originated with the
grandmother, MOZl'a-ha'a, of Tere-he, who was
swallowed by the giant eel of Ra'iatea:
"Then there swam up an eel of wondrous size.
Such as was never seen before or afterwards, from
a great hole in the bed of the river, which swal-
lowed her whole ... There was one person power-
less to save, who sawall this: it was the aged
grandmother of the girl, named Mou'a-ha'a (Low-
hill), who, missing her at home, ventured out with
fear of the god to find her; and she traced her to the
river, where she arrived only to see her sink be-
neath the water and shortly aftenvards taken by
the great eel and swallowed whole. For this reason
was the grandmother named Mavetc- 'ai-tZlna (Ex-
panding-eel-devourer)".84
The KitPOZlIKitpOZlpoZl labrids are relatives of
the hilu wrasse dominating the prologue and of the
'opule wrasse darting about the reef in the epi-
logue. Other labrids named in Chant Two are the
'ifo and 'akilolo. The kupou alludes to the 'post' or
main pillar (pou) of the house symbolized by the
chief, the supporting mainstay of family and clan.
This serves to recall the pou of the Samoan house
assigned to chiefs and orator chiefs. The tZlIa/ale
orators sit between (va) the POzl, hence tulalale
vaipou. Posts of honor are the central one in the
round part (tala) of the hO!lse and the central one in
front of the middle post." KitpoZi means 'to bend
over'. as in obeisance (cp. tupou. Rarotongan:
'bending or act of bending, in saluting or bowing to
another person; a bow or act of reverence').
Kupoupou may allude to thepoupouana sen-ice for
1
1
1
144 Till.' N1l11ll'l/datllrt' vf Bio[vgy alld Gel1ealogy
erecting the haku'6hi'a iinage, a form of the great
god Kli-(ka- '6Izi'a).
The kou tree, valued for its hard wood, is guard-
ian ofthe klipoupou wrasse:
Hiillau ke K,ipoupoulloho i kai
Kia'i 'ia e ke Kou 1I01z0 i uka
Born the kupOllpou wrasse living in the
sea
Kept by the kou tree living on land.
Kou as a chiefly name alludes probably to UI-
ukou (w), wife of Nanaulu. The Tupou name be-
longs to Tonga although appearing late in the line of
Kanokupolu chiefs: Tupoumoheofo (I), Siaosi Tu-
Pou II, Salote Tupou, and George TUpOU.
86
Its an-
tiquity is preserved on the Kumulipo genealogy
lists in which Klipou (K. 1125) pairs withKelekele.
The kOIl tree (Cordia aspera) supplied the block of
wood Tama-tou invested as the Tui Tonga.8' The
K,ipou-Tupou name survived inKaha'i-moe-le'a-
i-ka'ai-klipou (k), SQn of Kalapana, chief of Ka'ti.
The palallil nukumomi pair take advantage of
meanings 'chief ([ani) and 'pearl' (momi), but there
is no apparent- significance ceremonially or ge-
nealogically. The position of nukumomi is logically
placed before the ulua to which it is related, while
the advantage of Haha-lua ( = haha 'young of' the
ulua) is that it alludes to the hahalua manta ray, a
form of Kane and Kanaloa. Since the ulua is a form
of Kii, the ulual hahillua pair invoke three of the
four major gods. The pair alludes to two ulua
which have traditional significance to be exploited
by the Kumulipo in the epic of Maui (Chant Fif-
teen): Pimoe, named in the epilogue to Chant Two,
and his son Lua'ehu. PilllOe was the great fish
raised by Maui with the hook Manaiakalalli.
Lua'ehu is identified as the brother of Hina-'ai-ka-
malama:
Kauiki bound to the mainland and towering
high
Hina-'ai-ka-malama (lived there)
The alae (mud hen) of Hina was the bait
(Of the fishhook) let down to Hawaii,
Tangled with the bait into a bitter death.
Lifting up the very base of the island.-
Drawing it up to the surface of the sea.
Hidden b, Hina were the wings of the alae
But broken was the table of Laka
And the hook carried far down to Kea
The fish seized the bait-the fat large ulua,
Lua'ehu, offspring of Pimoe"
The urua was a shadow of gods worshipped by
the Tahitians of Papara and Papeari. '" Clua may
allude to the month of Kaulua in Hawaii:
Ka'a i ke olonii, 'ai mai ka i'a
He paka, he ulua
'0 Kaulua ka malama
Ply the olona line, the fish bites
Paka, ulua
Kaulua is the month
90
It may also refer to the function of the uilla fishing
priest in luakilli ceremonies and to the offices of
the ulua 10110 genealogists and ulua maili officers
of the ancient hale /lauwa society.9I The obvious
genealogical reference is to the Lila chiefs, among
whom were Ke-kama-Iuahaku (OpII'lIkalzollua),
Luallu'u (Ulu), and Luakoa (Hemal Hallala'aiki).
The piiku'iku'i of the 'ao'ao-/luilpiiku'iku'i pair
anticipates the paku'iku'ilkukui relationship of
the refrain of generation:
Hallau ka Paku'iku'i noho i kai
Kia'i ia e ka la'au Kukui lwho i uka
Born thepiiku'iku'i surgeonfish living in
the sea
Kept by the kukui candlenut living on 'land
This may be a reference to the ku'iku'i-papa
prayer releasing the restrictions of the makahiki
season.
9
' The kukui plant was a form of the demi-
god Kamapua'a, thus an allusion to Lono.
Intensification of Lono symbols continues with
the Ma'i'i'il'Ala'ihi pair. The lIlii'i'i'i fish, ob-
\'iouslya pun on 'i'i of Ka-'i-i-mamao. is a form of
Lono. 'Ala'ihi may allude genealogically to chiefs
with ihe root namelhi, as in 'lhi-kllplI-lau-JIlIIClla.
old name of the island of Maui. The most famous
Ihi was the son of Kakuhihewa ( = Kaku'ihewa),
Ka-ilzi-kapu-a-Kakulzilzc/w (k), whose name pre-
I
I
The NmnL'lIciaturc of Biology alld
;erwd the llzi of Kailzikapu-a-Mmlllia (k), father of
Kakuhihewa:
Kalonaiki (k)
Piliwale (k)
Kukaniloko (w)
Kalimanuia (w)
Kaihikapu-a-Malluia (k)
Kakuhihewa (k)
Kailzikapu-a-Kakulzilzewa (k)
Kike-nui-a-Ewa (w)
Pa'akanilea (w)
Luaia (k)
Lupekapukeahomakalii (k)
Kaunui-a-Kanehoalani (w)
Kahaiaonuiakauailana (w)
Kaakaualani (w)
'Ao'ao-nui of the 'Ao'ao-nuil Paku'iku'i pair may
then allude to the wife of Kakuhihewa, Kalza'i-ao-
l1ui-a-kauai/alla (w), who was not the mother of
Kailzikapu.
'lhi illustrates respect with which the chiefs
were raised. '1/1i, meaning 'sacred, majestic, digni-
fied' was the manner of feeding a favorite child or
royal infant from a container set upon the head of an
attendant from which the child was served, a
means of bestowing high honor. OJ 'lhi-/ani,
'heavenly splendor', denotes reverence due a sa-
cred chief.
The 'o'ol'akilolo pair exploits the meaning of '0'0
'mature, adult' (cp. 'o'o/e'a 'hard, strong') and /0/0
'expert, skilled' (from 'ai/olo, a ceremony marking
the end of training in which the student ate the
brain, /0/0, of a sacrificial animal). The '0'0 fislris of
uncertain identity, probably a swordfish. By its
position with the 'akilolo wrasse ( = hinii/ea 'aki-
/%J, it is more likely the 'o'o-llui ( = 'ao'ao-nui).
'(j'o accentuates the initial sounds ofthe 'O'opu, as
of the 'O'opu-kail'O'opu-wai pair anticipating the
'Opu/e wrasse of the concluding epilogue.
The roots 'opu and 1010 allude to the 'Opu'upu'u
and '0/0/0 genealogies entered in the Ao period.
The combination of 'o'a/'o'opu and 'opulel'akilolo
reflects, perhaps, the 'Opu'upu'u and '0/0/0 ge-
nealogies related through HmlUa (= Opu'u-ka-
JlOllua + O/%hO/lUa). Ritually the 'akil% fish
was substituted.for taro or sugar 'cane offerings;
OPII was a clump of sugar cane, banana. or 'awa
preferred for ceremonial sacrifice. Opll fig-
uratively alludes, as well, to foetal growth.
In Tahiti the 'opu-lIui were those people whose
responsibility it was to weed and to cleeJ1 the ma-
rae before services. They prepared the altars for
new food offerings to the gods and decorated the
Piliwale' (k)
Kamaleamaka (k)
Lo-lale (k)
Kukaniloko
Kalaimanuia
Kailzikapu
Kakuhihewa
Kanekapu
Kaihikapu
I
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1 6 The !Vomenclatllre of Biology and Genealogy
temple." The fine white cloth pu'upu'u was pre-
pared by the 'opu-nui for the marae.
'0'0 anticipates also the '0'0 bird paired with the
mamo in Chant Three. These repetitions, while
disconnected, keep a semblance of sound unity be-
tween separate cantos so that values of names and
sounds effect ritual contact, providing formulaic
adhesion throughout fragmented dissection of the
genealogical chronologies. The effect is one of a
mosaic panorama framed as a riddle challenging
the poetic and philosophical faculties of the com-
posers and their audience to select and to unify
pertinent relationships while rejecting others.
Meaning is thus made compact on several thematic
leve Is evincing a deliberate terseness of poetic
style. The aesthetic technique limits the risk of
profuse disorientation of composite design.
The overall impression is that of a scroll unfold-
ing one meaning while concealing another within
the familiar historical context of the ancestry of
Ka-'I-i-mamao and dispensing with the monoto-
nous convenience of an orderly chronology. The
theme of creation moves visually through the im-
agery of organic life and aesthetically through ritu-
alistic sounds reverberating in sacred tones upon
the intellectual consciousness of mankind and
gods.
The allusion of the first pair in the refrain of
generation, Nenue/ Lauhue, is to the crescent
shape of the rainbow iinuenue, a form of the god
Kane (haka 'ula a Kiine). The lunar rainbow,
iinuenue kau po, was a sign of the chief. Ka-haka-
ua-koko (w), mother of Papa (w), was named for
the crescent ua koko, meaning 'blood-red rain',
also called leho-pulu, an earth-clinging 'wet cowry
rainbow'. Anuenue (w) was a sister of Kane and
Kanaloa who took the navel cord of the first-born
child ofKii and Hina which became the he'emakoko
'blood-red squid'.'5 Nenue alludes to the Puanue
line which belongs on the Opu'upu'u genealogy.
The lat/hue 'gourd-leaf emblem reasserts the
image of the Lono/Kane huawai (= huewai) of the
Chant One epilogue:
'0 ke kiilldltlawai, Akua kenii
The male gourd of water, that is the God
Lall/we recalls the importance of the Ipu-o-
LOIIO, the navigation gourd Ipu-makani-a-
La'amaomao, and the 'broken-vine' Fuemotu tradi-
tions of west Polynesia (Samoa, Tonga, U v e ~ )
The fly whisk fue is the insignia of the tulafale
orator chiefs of Samoa.
96
The Samoan epic of the
fue is a Tagaloa tradition:
"Tagaloa sent down the creeping plantJue
To people Tutuila thereby
And 'Upolu, Atua, and Aana
Together with the Tuamasaga
But the bodies moved about soulless
They could not sit and had no heart
Tagaloa above heard
That mankind had been en&l'ndered from the
.rue-sii
That they moved in the sun
But footless and handless
Without a head, without a face
And without a heart
Tagaloa came down there in the west
That he might bring them speech and give
them form
The fruits (jua) of the creeper were maggots
(ilo)
He formed the limbs and showed the added
pieces
And he brought dO\\"I1 your soul
That your bodies might be illuminated
And that you might expect:Tagaloa when he
descends, to walk about"1
The he'e 'squid, octopus' of the He'e/fflalahe'e
pair was the principal form of the god Kanaloa, Ka .
he'e hauna wela, 'the evil-smelling squid' (cp.
hiiuna 'offering'). Kanaloa ( = Tangaroa/Tagaloa)
was of less importance, ranking last among the
gods. The octopus god Fe'e ( = Feke) does not in-
spire the respect from Hawaiiails that is more typi-
cal of Samoans and Tongans. Their east Polynesian
cousins in Tahiti regan] Tangaroa as the original
creator god, symbolized in the 'egg' (huoro) of the
revolving universe:
"Ta'aroa ... was the ancestor of all the gods; he
made everything. From time immemorial was the
great Ta'aroa, Tahi-tumu (Tlie-origin) ... Ta'aroa
developed himself in solitude; he was his own par-
ent, having no father or mother ... Ta'aroa's na-
tures were myriads ... he was Ta'aroa above,
Ta'aroa l:ielow, Ta'aroa in stone (ofa'i) 98 ...
"'(cp. Tuamotuan kolaki = polaki 'an upright coral slab-
erected over a grave in a burial marae -marking a place where
some notable event has occurred; an upright coral slab set
before the ahutanga in the marae: it represents a god; po/aki.
taku-aro 'the sacred stone upright standing in the forepart of
the temple Te-J1am-o-Tangaraa. a/Tun"-raa; pofaki-taku-tua
'the sacred upright set in the rear of the temple, )'111
1
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I
I
Ta'aroa was a hOllse: his backbone was the
ridgepole, his ribs were the supporters, , ,
Ta'aroa sat in his shell in darkness for millions of
ages, , . The shell was like an egg revolving in
endless space, with no sky, no land, no sea, no
moon, no sun, no stars ... All was darkness, it was
continuous, thick darkness. Rumia ... was the
name of that shell of Ta'aroa ... Ta'aroa was quite
alone in his shell. ....
The lvlarquesans describe Tana'oa ( = Tanga-
roa) as the first occupant of space whose province,
. the engulfing night. was driven away by daylight
(Afea = Wakea):
In the beginning, space and companions
Space was the high heaven
Tana'oa filled and dwelt in the whole heavens
And Mutuhei was entwined above
There was no voice. there was no sound
No living things were moving
There was no day, there was no light
A dark. black night
o Tana'oa he ruled the night
o Mutuhei was a Spirit pervading and vast
From within Tana'oa came forth Atea
Life vigorous, power great
o Atea he ruled the day
And drove away Tana'oa
Between Day and Night. Atea and Tana'oa
Sprang up wars. fierce and long
Atea and Tana'oa. great wrath and contention
Tana'oa confined, Atea soared onward
Tana'oa dark as ever
Atea very good and very active
Nothing was given back to night
Atea gave nothing back to Tana'oa
Who thus was chased to distant regions,
VI'here the light of day was not known
No wealth, no warmth
Confined, lying beneath the feet of Atariua
Very cold, .. dark, without companions
Nothing of all his wealth remained
Cold. shivering, engulfed; behold indeed!
o dark Tana'oa engulfed in the long nights
Te na Tana'oa
loo
This may be the source of Hawaiian belief that
Kanaloa is a god of the underworld, the underworld
being first identified as Mallu'a, ruled over by the
god of that name whose function was usurped by
Kanaloa. Other tradition implies that Kanailla he-
came M illl, the present name of the underworld: ''''
"Aito and Fenua begat Tangaroai!c-pn
(Ta'aroa-o/:darkncss), all evil genius o.(grca! POH'CI"
who afterwards rulcd !hc lIf!ilcrlrmds. "10'
The Samoan octopus god Fe'c, floating on a
piece of coral. was brought to !\Ianu'a by Tagaloa.
On Manu'a Fe'e became the father of two girls,
Sina-sa'u-mani (fj and Sasa'u-lJIal1i (0. Sil1l1-sa'u-
mani (f) married the Tui Manu'a Tagaloa-a-Ui, and
Sasa'lI-mani (fj mO\'ed to Savai'i where she mar-
ried a chief of Gaga'e-malae on the west coast. The
impression given by Manu'a tradition is that Fc'c
came from the same homeland (Pulotu) as Sat'fl1
Si'uleo. Legend reports that after the departure of
Fe'e, Savea Si'uleo ruled over the underworld with
his hosts of Aitu.
lo
,
Savai'i traditions locate the entrance to the un-
denvorld toward Pulotu and to Sa-Ie-Fe'e, an old
name for Samoa, at Fafii on the west coast of
Savai'i near Falealupo. Sa-Ie-fc'e was so named
"because the family of Fe'e, the octopus, ruled
there. "104
'Upolu traditions trace the origins of Fe'(' to
Savai'i and to Manu'a:
In the land where Tagaloa sleeps
From the house of the cuttlefish and the
sleeping place of the crayfish (Fe'e-
fa'apuga)
Came the ai!u from Mallu'a
lo
;
"Fe'e . .. the cuttldish o/Savai'i . .. often came to
visit his bride at Vaimauga ... (he) broke a hole in
the reef so as to be able to land more easily ...
settled in upper Vaisigano, where a temple was
built to him as the war god of Vaimauga village ...
theai!u Fe'e is said formerly to have lived in a cave
on the way from Letogo to Lauli'i ... (and) was
killed by Ti'iti'i."I06
In other Samoan traditions the bringing of the
cuttlefish god Fe'e to 'Upolu is ascribed to To'o-
a'au, who came from Fiji, or to Pava, who took the
fe'e to the Fall' POll ma'a at Apia. The tradition of
Pava (cp. Hawaiian Kapall'a. Helc-i-p(l[{'(l) associ-
ates the origins of the Tui !'v1anu'a Tagaloa with
Atafu in the Tokelau Islands. When Pa\"a asked
Tagaloa who his father was, Tagaloa replied, "My
mother said my father is the sun. the King of Atafu
group of islands. "107
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I
The war god Fe'e of Vaimauga, of the Fale pou
rna'a 'stone house' or Fale 0 ie Fr'e 'house of the
squid (see intra, p, 35) was represented by a large
wooden bowl (bPi), white bark cloth, and the white
Cypraea m'ula shell. ""
The Samoan idea of the octopus god holding up
the skY' has a parallel in the Tahitian tradition of the
octopus' deity, Tumu-ra'i-fenua: "When
land became land and it was firm, the great octo-
pus, Tumu-ra'i-fenua ... held on; one arm was
south, one arm was north; one arm was east, and
another arm was west; they held the sky down
against the earth. "'0'1
The Samoan identification of Ti'iti'i ( = M au i-
likitiki-a- Taranga) as the slayer of the octopus god
Fe'e is confirmed in Ra'iatean legend:
"There was a tradition here that the sky origi-
nally lay flat upon the face of the earth and ocean,
being held down by the legs of a huge cuttlefish.
But, at a certain time, a man named lvIaui dived to
the bottom of the sea, and grappling with the mon-
ster, utterly dismembered him; whereupon the sky
flew up, and expanded into its beautiful convexity,
resting on the horizon, and having the vertical sun
as its
The death of the Tahitian octopus god Tumu-
ra'i-Jenua resulted in the formation ofTubua'i, one
of the Austral Islands:
"Tu conjured death upon the great Octopus hold-
ing the skytv the earth, but it did not die by his
3gency ... Then Rua-tupua-nui ... conjured death
upon the great octopus ... caused the great octo-
pus Tumu-ra'i-fenua . .. to die ... The arms of the
great octopus, Tllll1u-ra'i-Jenua . .. became de-
tached from the sky, ond they fell away south ...
the great octopus became land, which is Tubua'i
"Ill
The Tongan octopus god Feke was important to
the Ha'apai group as god of the Tui Ha'a Ngana,
represented as a white or brown
species. Feke as a place name stipulates tracts of
land in Ha'apai on Niniva, Lofanga, and Lifuka is-
lands.'" The Jeke was the octopus deity Atua i
F aea of the Kafika and Tafua, joining symbolically
the 'yam' (Kafika) and 'coconut' (Tafua) clans of
Tikopia: "The symbolism of the octopus concen-
trated upon its tentacles, analogies to which were
found in the rays of the' sun, and in a set of springs
of water originating from the hill crest of Karofau
and emerging on various sides of the slope. Both
sun with its rays and hill with its springs were
treated as further emhodiments or transforma-
tions of Feke; the rays indeed were invoked as a set
of separate entities in ritual ... But though dan-
gerous, the octopus god was not regarded with the
same fear as was the eel god; he seemed to be
thought to lack the malignancy of the latter."
II
)
The eel pairs kauila/kauila and laumilo/mila
allow the unyielding hardness of the guardian
kauila and milo woods to be invoked as qualities of
chiefly character. Kauila wood embodies the
power of Kiilai-pahoa ( = Kiinekiilaipahoa), sor-
cery god of Moloka'i. The lightning kauila is the
god Kiine-kauiia-miikiihii-i-ka-Iani, the companion
of the thunder god, Kiine-hekiii. A service of the
makahiki conducted to complete sacrificial offer-
ings at the end of the tabu period was called kauila.
The makahiki image was made of kauila wood
three fathoms long and fastened with a palaoa or-
nament made from the kollolli sperm whale sym-
bolic of The pulli kauila eel is a form of
Kii, whose related kinolall forms were the coconut
tree, caterpillar, and sea cucumber.
The miro tree (Tllespesia pnpulnca) was the
incarnation of (he Tahitian god Roro'o
(= ROllgo-Lono). Miro leaves were important in
the conduct of marae services: "Along the border
of the altars, the priest set closely in single file,
leaves of the indispensable miro, which were
called rau ava (ava leaves) for the gods. The
priests named in rotation each god for whom the
leaf was intended, according to the category in
their chants, having previously disposed of the
classes of gods they were to serve ... People of
the highlands used leaves of the real ava for their
altars, as this plant was plentiful inland. "II' In the
Tuamotus the miro tree of reddish wood called
kau-ariki-roa was set aside with the tamallu tree
as sacred.
In considering names of Ka-'I-i-mamao ances-
tors, kauila is reminiscent of Kauilaiallapa (w),
mother of Palena: and Kapoleikauila (w), wife of
Kalanikukuma and mother of Kahakumakalina (k);
milo of Kalzalemilo (k), son of'I-mai-ka-lani, chief
of Ka'ii: and Ke-aka-milo (w), mother of
La'amaikahiki.
The eel god of Polynesia, Tunll, is famous in the
story of Hina. The izma-kwla is the freshwater
species regarded symbolically as a great ancestor.
The kuna that abducted Hina, hiding her behind a
waterfall in Hila until she was rescued by her son
:'>1aui, was the freshwater eel:
He kIll/a ka mea no/IO f) kll "'lIi
)
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Tuna is the one living in streams!!
The salt water variety is not prohibited as food
except to certain families and was prized by
chiefs,! 17 Squid was used as bait for the eel:
He palzelelzelc pulzi no HClI1lakua
1 ~ ' l i l z o akuna lIIanamana lima i ka pa'a me ka
mGunu
Pi'i maila ka pulli a komo ina manamana
An eel fish trap for Hamakua:
Leave the fingers grasping the bait
The eel climbs up and enters into the hands!!'
The puhi laumilo is called lena, of yellow color:
'0 ka pe 'ape 'a elVa, '0 ke kwnimi au lena
Ka lena 0 ke puhi lau milo i kapa
I kapa kli ipulelo mai ka lua
I kikeke c awe 'awe 'a ke kai
'0 ka i'a 'ino maka kala lea
,\ crooked tangle of yellow kumimi-crab color
The vellow of the lal/milo eel on edge
Poised on the edge like a tongue from the
hole
The sea is cloudy, roiled from the writhing
Of the fish of e\'il. protruding face!!'
The freshWater kuna and salt water puhi paka
eels are symbolic of the Kawelo chiefs:
'0 Ka'ilikapu a Kuilzewa
'0 Kall'elo-Ill/i-a-Pe'ekoa-a-Kalana
'0 Kawe/o-mahamalzaia
'0 Kawelo a'ole i pa'a i ka lananu'u
'0 kapae Kawelo a Kawelo i ka wai
'0 kapac Kawelo i Afoemoeakuhe
1 uka ka hi'u i K onolea
Ke loli la ke po '0 0 Kawelo i kai,
1 Kanolea i Muliwaiolena
Ka maka 0 Kawe/o
'0 ka maka 0 ke kino 0 ke po '0
1 Ita ka lalloho
'0 ke olzo ua Izihia, ua hihia ke oho-e
U a izilzia ke oho ke kuna e
H c' kuna ke 6ho, ke kuna moe wai
He kuna loa ke oho
'0 Kamokilal/la a Kane
E Iwlo ana i Moanalilza
'U ke 'om lau'ena a Kane,
'0 ka illi nui laliiizai
'0 ka lalalwi 0 Kaihi
'0 Kuizelalli kupuna, '0 Luapaikini
'0 Kealolzikikaupc'a, '0 ka pe'a a Kcaloizi
'0 ke pe'a 0 Ho'ohialakalalli
'0 lIa maka 'oi 0 Kawe/o 'dua
'0 ka 'oi 0 ka puizi kalialawe/a
I ae ka puhi paka 'iii olllole,
'0 na mole kapu 0 ka IlOla awaizia
I hukia u'uina i moizala POliO
1 mohala POliO lIIai ka Plho 0 MallO
Mai ka Plko 0 Hill'l1 ('
'0 Kahiwa-kaumaka c (He Inoa no
Kaumuali'i) !,,,
The sacred skin of Kuihe\\'iJ (= Kaihikapu-
a-Kakuhihewa l
Kawelo-nui-a-Pe'ekoa-a-Kalana, grandson
of Kawelo-mahamahaia,
Kawelo who was not confined to the oracle
tower
Of Ka-pae-Kawelo enclosure by the river
The embankment of Kawelo at Moemo-
eakuhe
Inland at Konolea is the tail
The head of Kawelo turned toward the sea
The face of Kawelo
The face of the head of the body
The toughness of hair.
Tangled hair, tangled is the hair,
Hair tangled with the eel,
A freshwater eel is the hair, eel lying in the
rIyer,
A long ee I is the hair
Of Kamokilaula of Kane
Sailing to Moanaliha
To Ke-one-Iau-'ena-a-Kiine
Of the revered chief Laliihai
Kalalahai of Kaihi, the majestic
Of Kuhelani ancestor, of Luapaikini
Kealohikaupe'a, the kite of Kealohi
The stingray of HO'ohialakalani
The sharp eyes of Ka\\'elo-'elua ( = Kawelo-
makualua, son of Kawelo-mahamahaial
The sharp eyes of the angry eel
Raised head of the pakll eel of smooth skin
Sacred root of the fish-stupefying poison oi
'the !wla plant
Pulled, stripped when in full bloom
In full bloom from the navel of :Vlan()
From the navel of Hiwa
Of Ka-hiwa-kau-maka
l
"(There are three KJ\velo heiau on Kaua'i: the
Pe'ekoa heiau, Waimea: Holvholokti, Wailua:
'Aikanaka ( = Kawelo- 'Aikallaka. twin brother of
Kawelo-Pe'ekoa; cousin of Kalulo-maihunali'i of
Hanama'ulu), Kealia: Waimea and Wailua have two
great rivers (tvat). One of them must be the river
where the 'pavement' (kapae), probably a sacred
enclosure (paehumu) or landing area (pae), of the
Kawelo chiefs was presumably located.)
The paka eel is fierce: "He will swallow the
hook and bite the line in two ... you must tear him
to pieces before you can drag him out of the hole in
the rocks in which he has set and braced himself
.. This dangerous eel .. , inspired terror among
the Hawaiians. He will take off a toe, or snap off an
exposed naked foot, ifhe gets a chance."'"
Tahitian traditions identify the tuna eel as the
ancestral fish that moved from north to south,
forming the head at Tahiti-nui and tail at Ra'iatea:
"Tahiti did not always stand where it now is.
Tahiti was transplanted here in the east from Great
Havai'i (Ra'iatea), hence the name Tahiti ... It
came away as a huge fish(i'a l1ui) and then became
land again ... It formed part of Havai'i, connecting
it with Uporu (Taha'a) .. , All was one land, Great
Havai'i, that swept inwards and outwards. "122
At Opoa, Ra'iatea (Havai'i), Tere-he went
swimming in the river near her home, and the gods
caused her to drown:
'Au mairae-ho'e tunanui' 'There swam up an eel
.. such as was never seen before or afterwards,
from a great hole in the bed of the river, which
swallowed her whole ... Now the eel got pos-
sessed with the spirit of the girl ... a great fish of
the l ~ d into which it found a passage deep down in
the earth. The head was at Opoa, the tail extended
larout/rom Uporu (Taha'a) and the fish set out to
sea and traveled. It appeared away off in the sea,
the sea that appeared in the distance, of the fish
changing skies: this is what became Tahiti ...
Only Tu-rahu-nui ... artisan ofTa'aroa, guided the
fish in its course; he stood UPOIl its head Tai'arapu
.. as it wme away . .. With the soul of the maid
Terehe.""-' "Taiarapu . .. is the crown of the head
of the fish .. : Outu-maoro . . (Puna'auial is the end
of this tai 1. ""4
Tahiti torn away!
Great plebeian Tahiti
Great-Tahiti without gods,
Great boastful Tahiti
Disobedient Tahiti
Grand capricious Tahiti
Tahiti of insinuating voice.
o Little-Tahiti. standing on the border,
Mo'orea with eight radiations
Thou art also a portion of our own fish!
Great-Tahiti and Little-Tahiti
From Great Havai'i sweeping inland
Great Havai'i sweeping out into the salt. salt
ocean
That stands from darkness.
Great Havai'i of the girl swimmer, Tere/,,'.'
o little brain. 0 tempered brain.
Beware of Tahiti
Lest thou be deceived and I get worsted be-
low!
A fish of ours is Tahiti
Yellow feathers may abound with you
But red feathers haye we in abundance'"
The name of Tere-he, who was swallowed by the
freshwater eel so that the spirit of the girl (Tere-izC)
and the eel (Tulia) became one. is composed of two
ancestral Polynesian names: Tere. meaning 'great'
or 'to navigate'; He, the Tongan sea-snake. He-i-
moalla, child of the sacred turtle of Tonga (see
intra, p. 49). The Kumulipo 'worm' Ko'e-'enuhc re-
flects the combined symbolism of Hi!, the sea-
snake or inner part of the Tongan loli sea-
cucumber, and Toke, the salt water ee 1. The
Tongan deity Toke-i-moalla was incarnate in the
eel. ". The compound ko'e- 'elluhe may imply a tra-
ditional connection between the sea snake and salt
water eel.
The connection between the tuna ee I and the
origin ofthe coconut tree is a Maui tale in Tahiti:
Hilla of Papa'uriri (= Vai- 'uriri. Tailiti), daughter
of :o,latai'ea, was espoused by her parents to
Fa'arava'ai-al1u, an immense eel. whose liome'
was in Lake Vaihiria. Hina engaged c.laui to deliver
her from the eel. who was seen breaking through
the reef passage in order to claim his reluctant
bride: "And Maui cast his fishhook into the sea ...
the eel perceiving the food, opened wide his mouth
and swallowed the fishhook and bait ... soon i'vIaui
drew him up on to the shore. He chopped off his
great head which he wrapped in tapa, and pre-
sented it to Hina, saying: 'Hold this. and put it not
down an instant until you arrive home: then take
and plant it in the center of your marae ground.
This eel's head contains for you great treasures:
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irom it YOU will haye material to build and complete
I'our besides food to eat and water to drink,
But remember my warning, , , Hina thoughtlessly
put down her bundle ... to take a bath, , , when
Hina remembered her eel's head , , , as she ap-
proached it ... the head stood erect, rooted to the
ground and
The tale reflects some of the elements of
Tongan tradition about the !\1aui, who were chil-
dren of He-i-moana, the sea snake, M aui-kisikisi,
descendant of He-i-moana, married Hina, mother
of Tangaloa and Kohai, the 'head of the worm'
luanga) , The association of Tuna withHami'i-nlti
and Tere'hi! is reminiscent of the relationship be-
tween Savai'i and the 'eel king' Savea Si'uleo, ruler
of Sawi'i at the entrance of Fafii to the underworld
homeland of Pulotu, The 'eel' Savea Si'uleo
de\'oured all of his brothers except Vlufa-
nuase'ese'e,llK Hikulro (= Si'"lco), incarnate in
the eel. was a god of the Tui Tonga, Two shrines to
Hikulco are located in the Ha'apai group of Tonga:
Faleme'e temple at Ha'ano and a shrine on liiha,
The Ha'a Havea family of Tonga had a tract near
Fabkakai on Ho'ano, Insofar as the Havca and Hi-
kIt/eo tradition" 01 Tonga and Savea Si'll-iro of
Sal'ai'i are concerned, the name ofthe sacred drum
at Kiikaniloko heiau, Hawca, is significant with
regard to these ongins, Hau'ca, and its companion
drum, 'OpUkll, "ere sounded to announce the birth
of chiefs at Kiikaniloko, It was brought to Hawai'i
by La'amaikahiki, ancestor of the Kawelo chiefs of
Kaua'i who were calledkuna eels in the name song
of Ka-umu-ali'i, La'a-mai-kahiki, according to the
Clu/Puna genealogy, was the son of Alzukai (kj and
Ke-aka-milo 1/(,) (cp, lau-milo eel).
Pili, on the L'lu/Hema genealogy of Hanala'a-
nui chiefs, was brought to Hawai'i by the priest
Pa'ao. The Pili name is isolated among Hawaiian
chiefs except for Pili-lo-hai Iw), wife of Malclf-
lca'a Ik) two generations after Umalci (k). Pili ap-
pears only on Samoan genealogies in connection
with Manu'a as father of Tua, Ana, Saga, and Tolu-
fall', Samoan genealogies list Pilipa' .. andPili'a'au
after Tagaloa and Tagaloalagi of Manu'a. The gene-
alo',,' of Samo;m chiefs down to Molirloa Sallca is
".
(IS follows: I
Tagaloa
Tagaloalagi = Lagimafolo (f)
Pilipa'lI = Sinaaleana (0
Pili'a'all = Sinaaleta\'ae (f)
AI1I1 = Sinaalemana (f)
:\1atofaana = Sinaaletua (f)
Veta = Afulilo (f)
Naituveta = Toelauoo (f)
Toso = Lagifitipula (f)
Siutaulalo\'asa = Pai (0
Siutoso = Laulanomalau\'ai (f)
Ata = Uliaumi (f)
Siufeai = Palaitu (f)
Siulelaumato = Sinailautalo (f)
Fe'epo = Seafaetele (f)
Atiogie = Tau\'aiupolu (f)
Malieloa Savea = Amaamaula (f)
Malietoa Leupolu Sal'ea = Le Alainuanua
(f)
Malietoa Savea IMalieloa I) was the grandson of
Fe'epo in a line of chiefs descending from Pili, The
:4.li Ngana of Samoa through whom the Sal'ca chiefs
took their name must have had some connection
with the Ha'a _Vgalla of Tonga, The Ha'a Ngana
were located in Ha'apai where the principal wor-
ship is accorded to the octopus and eel. It has al-
ready been shown that Haele-fekc was a deity of the
Tui Ha'a Ngana, and that Feke as a place name
stipulated land tracts on NiniYa, Lofanga, and Li-
fuka islands, Hikulco temples and shrines to the
eel were built on Ha'ano and Viha, indicating a
regional distinction in the worship patterns in
Ha'apai, The Tokc-i-moana eel was an incarnation
of the deity whose name was also that of the king of
Val'a;u, while the He-i-Moana sea snake was the
incarnation of the god of the chief of Niutoua, East
Tongatabu.
The name Pili means 'to cling', as a lizard. Sa-
moan traditions identified the chief Pili as both
'lizard' and 'eel', the 'black' species loke or pusi (cp,
Malay loke 'lizard'),"O Hc-i-moana, incarnate in
the sea snake as ancestor of the first Tui Tonga
Kolzai, the 'head of the worm' (UGlI{[a,< Indonesian
'ungat 'snake': cpo Proto-Polynesian Il{[ala 'snake';
cpo Hawaiian Pllhi Ilanaka 'black and white eel'l,
was called a 'child of the turtle' (cp. Hawaiian honu
kua nanaka 'turtle of patterned mottled back'),
Hawaiian .c1assification of the mo'o 'reptile' in-
cludes the turtle and lizard but excludes the eel.
Nanaka meaning 'cracked', as of a turtle carapace,
or 'mottled' as of the skin of 'al';a drinkers, is a
modifier apparently deri\'ed from Proto-
Polvnesian ngala 'snake'. The puhi nmwka 'black
and' white eel' has no 'cracked' Inaka) skin. The
banded design or 'pattern' of the skin is perhaps a
more appropriate association with the snake
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0_
(ngata). Proto-Polynesian ngata for slugs and
snails may be indicative of the gliding motion com-
parable to the snake's mode of belly travel. The
Hawaiian forest and land snail (naka) is obviously
recognized by its banded pattern. While no snakes,
with the exception of the sea snake, are actually
found in Tonga and Samoa, they have been re-
corded in language, just as the freshwater eel kuna
which enjoys no true physical habitation in local
Hawaiian waters ne\-ertheless occupied a memo-
rable place in story. Hawaiian legend gives to the
giant lizard ma'a a descriptive reality that can only
mean a genuine ancestral acquaintance with water-
dwelling alligators or komodo dragons occupying
places far distant from Tonga and Samoa.
A relationship between 'eel' and 'worm' alter-
nates between Hawaiian/Tongan terms ka'e/take
and kuna/tunga: Hawaiian ko'e 'worm'/Tongan
toke 'eel'; Hawaiian kuna 'freshwater eel'/Tongan
tunga 'maggot' (cp. Samoan tuna 'freshwater eels
of genus Anguil/a'
In Samoan tradition Pili took Hina by surprise as
an eel:
"Pili, son of Tagaloa, came in the form of an eel
to the pool of Puna-tofoa for the daughter of Tui
Manu'a ... and he ravished the maiden with a blow
of his tail; she was called by the name of Sina:"
Tagaloa
I
Pili iSil!a
Pili-o-po = (daughter ofTui ManlJ'a)131
Tradition also notes that .Walietoa Savea I had a
brother by the name of TUlia 'freshwater eel'. If the
name song of Kaumuali'i tracing the 'hair' of the
kwza eel of Kapae-a-Kawela to Ke- 'olle-Iau- 'ena-a-
Kane of Lalahai, Ka ihi IIlti Lalahai 0 ka ihi 0 Kithe-
lani refers to Savai'i, it refers then to Sala/ai, at
one time domain of Sal'ea Si'uleo, eel king of Fafa,
(Sa\ai'i). If Pili, the lizard-eel chief of Manu'a, was
an ancestor of the Sgalla-Savea, and if Savea-
Si'ulea of Savai'i and Pulotu carried names that re-
flect the Ha'a Havea of Ha'ano CHa'apai) and of the
eel god H ikuleo of the Ha'a Ngana (Ha'apai), there
is a common tradition of name ancestry inherent in
the background of the Samoan Xgana-Savea and
the Tongan Ha'a Haz'W and Ha'a ,Vgana.
The symbolic swallowing of the body of Terehc
by the giant tww which broke away from Havai'i-
lIui ( = Ra'iatea) and 'Upolu ( = Taha'a! to form
Tahiti-lIl1i and Tailiti-iti I+J!o'orea) with the head
of the eel at Taiarapu Peninsula may express the
union of the Tongatapu sea snake and the Savai'i
eel clans when the great migrations (tere) took
place that established north and south Tahiti.
Judging by clan organization and prohibitions on
eating of the eel in Tikopia, it is specifically evi-
dent that the freshwater eel TUlia is allied with the
symbolic ancestral .:oconut tree of the Tafua clan
indicating the typical dual association of TUlia as
the eel's head and coconut tree. The combination
reflects the Kii and Hina association representa-
tive of Puna 'aumakua worship. The followingla'au
kahea medicine chant calling on ancestral gods Kii
and Hina to heal the sick is of Puna origin:
'0 Kit, '0 Hina, '0 Kanaka-o-kai
'0 Kani-ka-wi '0 Kani-ka-wa
'0 Ka- 'onahi-o-kala, ho'i nui mai
E han a i ka ma'i a kakau ia
Ke 'eha ke po '0, a me ke kW1U
Ua ha'ule i ka lio a ua 'eha
'E ha no a 'eha loa, no laila
E lawe i ka 'eha, ka hu'i, ka male/e
Ke koni, lawe no ina 'eha a pauloa
Ho mai ua ola
N ini aku la, a ala aku la
Nini aku la, a ola aku la
Nilli akula, a ola akll fa
N illi aku la, a ola akll fa
N illi aku la, a ola aku la
U a pall ka izalla, a me 'oukoll 110 kc kapu
HO'oku'u 'ia ka ma'i a 'allkoll
Me ia ka lanakila a me ka '0111'0111, amene.
o Kil, 0 Hina, 0 Kanaka-o-kai
o Kani-ka-wl, 0 Kani-ka-wa
o Ka-'6nohi-o-ka-Ia, (you) must return
To cure our sick one, (name of person)
(Insert all of the reasons:)
Headache and cough/
He fell from the horse and was hurt/
Pain, severe pain, sharp aching
Spreading here and there
Throbbing; take away e\'ery pain
Pour (balm) and let him be cured
Pour and cure (east)
Pour ana cure (west)
Pour and cure (north)
Pour and cure (south)
Thy will be done, with you is the law
L'et illness be removed by you
Let (him) ha\'e \'ictory OI.,r sickness.
Let comfort be with him, amen. L."
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Tikopians haye strong aversion to eating the
eel. Eel varieties revered by various families rep-
resent pertinent clan deities:
Illna 'lake eel' Alua i Ie vai
luna A lua i Ie Sao
aluafai 'lake eel' Alua i Ie Vai
Ilgatillia Atua i Ie ava
sa/uli Alua i te ava
rafua 'grey eel' Atua i te lai
, kiau 'banded eel' Atua Fiti
'sakusaku Alua F afille
These data indicate that the eel was a common
symbolic ancestor of all of the major Tikopian
clans: Tafua 'coconut' clan; Fangarere 'breadfruit'
clan: Taumako 'taro' clan: Kafika 'yam' clan, Were
the Hawaiian people, as a whole, made to fit into
the Tikopian pattern of clan organization, the
Taumako would be the most appropriate grouping
b e c a u s ~ of its 'taro' identification, The ancestral
background of chiefs and their families, however,
'.':ould strong!,. favor the Tafua for the following
kinolau 'aumakua:
JIll( 'coconut' Kzi
peka 'bat'
(eke 'octopus'
Kanaloa
loki 'clam/adz' Kii..Da'aike'e
IUlla 'lake eel' Kii.
.I
a
raJara
'sea eel' Kli
ullga 'hermit crab'
This simulated comparison between Hawaiian
and Tikopian symbolism is not intended to imply
any direct relationship of Tikopian deities to major
east Polynesian gods Tu, Tane, Tangaroa, and
Rongo, It simply yields significant associations de-
duced by analytical artifice, The Tafua set which
overlaps with the Kafika evinces a complete ab-
sence of Kane worship, The Kafika 'yam' clan
claims four ofthe Tafua set: 'bat', 'octopus', 'c1am/
adz', 'hermit crab', With the exception of the 'octo-
pus', an aspect of Kanaloa, all Tafua sea-life sym-
bols match Kii forms. If the system were set up in
Hawai'i, Tafua symbolization would easily fit into
the Kii 'aumiikua worship, Reversing the arrange-
ment so that the dominant group is the Kafika adds
the Kane worship through the 'stingray' (fm), Kii,
Kane, and Kanaloa are all represented:
Tile Nomenclature of B;o"'g1! aild G'''''''''''s.1! 153
Atua iTafua
Atua i Ie Tai
Atua iFaea
Atua i Faea
Alua i te Vai
AtuaiTafua
Atua i Faea
Tafua
Tafua (Sao family)
Tafua
Fangarere
Fangarere
Taumako
Nga Fiti family
Kafika
13J
Tafua
Tafua/Kafika
Tafua/Kafika
Tafua/Kafika
Tafua
Tafua
Tafua/Kafika
'34
l
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uhi 'yam
unga 'hermit crab'
fai 'stingray Kimel Lii-lupe
/eke
,
octopus
,
Kanaloa
loki 'clam
,
KIt
sakusakurere 'eel'
Kf<
Implementing Tikopian clan organization into
the Hawaiian 'aumizkua' worship would require
that the 'coconut' (Tafua) and 'breadfruit' clan be
combined. The Fangarere 'breadfruit' belonging in
an isolated set that forbids the inclusion of the co-
conut yields only Kii worship:
mel 'breadfruit' Kf<IHina
ana 'wahoo fish'
ngalinia 'eel'
Kf<
sa/uti 'eel'
Kf<
The distinction between the coconut (Tafua) and
breadfruit (Fangarere) clan plant symbolism does
not exist in Hawaiian Kii worship but rather in that
of his female companions, Hina, who planted the
eel's head that became the coconut palm, and
Haumea in the breadfruit tree. The Tikopian sym-
bolic set of the coconut (Tafua). breadfruit
(Fangarere), c1amladz (Tafua/Kafika), and eel
comprise the essential equivalent ofKii symboliza-
tion. Kane worship would involve the taro
(Taumakol and stingray (Kafika). Through the Ha-
waiian pe'a set (batl stingray Ikite), the Tafua
(pe'a), Kafika (fai), and Taumako (taro) symbols
are united in Hawaiian Kane worship. The octopus
(feke). jointly claimed by Tafua and Kafika. is
Kanaloa.
Thus far. there is no evidence of any sacred
symbol in the Tikopia clan system that suggests
any ancestral link indicative of Lono as the gourd or
sweet potato. Since it is unlikely that religious
symbols as sacred elements. once ingrained in a
culture. would completely disintegrate. it is possi-
ble that Tikopian religion and social organization
branched off from a center of formation before the
sweet potato gained economic status over the
yam.
Would this imply that the total absence of the
sweet potato among ancestral plants of the Kumu-
lipo is mute testimony to that effect? Or does it
mean that no social unit representative of Lono
ancestry or worship migrated successfully to Poly-
nesian outliers in Melanesia? This is an interesting
historical question. considering the significance of
the sweet potato in LanD worship.
Alua i Kafika Kafika
Alua i Kafika Kafika/Tafua
Alua Fafine Kafika
Alua i Faea Kafika/Tafua
Alua i Faea Kafika/Tafua
AluaFafine Kafika
Atua iF angarere Fangarere
A tua iF angarere Fangarere
Atua i te ava Fangarere
Atua i te ava Fangarere
l3S
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[
156 The NOII/mela/lIre of Biology alld Gmcology
became a wife of her haIT-brother, Ka-Iani-nui- '1-
a-mamao. Their son was the celebrated Ke
awema'uhili (k), chief of Hilo. Kauhiokaka is said
to have been the daughter ofLono-ma'aikanaka (w)
(mother of Ka-'i-i-mamao) and Hulu, '4'
The ulae lizardfish paired with the mokae sedge
is a pun on lae, alluding probably to the lae names of
chiefs in anticipation of the 'alae bird in Chant
Three, suggesting Kanealae (= Kanealai) of
Moloka'i. The ritual allusion is perhaps to the ka-
hala-alaea priest and the alaea red earth cere-
mony. There is a second pun on 'ula(e), 'red'.
The mokae sedge suggests 'smoothness'
(kaekae) of its angular stems. Kaekae is the name
of a priest brought to Oahu by Paumakua. Kaekae
was an ancestor of Kaleopu'upu'u, high priest of
Peleioholani, chief of O'ahu. The kae name is remi-
niscent of Manu'a chiefs. Tae-o- Tagaloa was the
son of Tagaloa-a-ui-ofTa'ii:
Tagaloa-a-ui = Sina-sa'umani (f)
i
Tae-o-Tagaloa '7' Laulaualefolasa (f)
1
Ati'ilagi
Tae-o-Tagaloa 'I Sina (f)
Fa'aenu'u'42
Tae in Tahitian tradition was the name of the wife of
chief Ra'amauriri 'of Hiva, Ra'iatea: Taetae-fenua
Iv). ,4,
More pertinent to the association of mokael
'ulac are the lateral relationships among the chil-
dren of se\'eral wives of Keawe-kekahi-ali'i-o-ka-
moku (cp. Tuamotuan lae 'a sibling, cousin, of the
same sex; a distant cousin. in the sense of a mem-
ber of the same land-division or clan, but not nec-
essarily a blood relation'; cpo Rarotongan laeake 'a
general term for friend, comrade, or relative;' aka-
taeake 'to claim relationship'; taeake-koplI-tangala
'a .disiant relation; the collaterals of a family, de-
scended from the same ancestor, but not directly as
the children of brothers or sisters; a colateral rela-
tion; distant relationship'; cpo take-tll-mmzava 'a
bosom friend, an esteemed or cherished com-
rade').
A pattern of outlining the lateral relationships of
Ka-'i-i-mamao through. his father's marriages has
thus emerged in Chant Two. Kanealae (w) was a
wife of Keawe-i-kekahi-ali'i-o-ka-moku, father of
Ka-'i-i-mamao. She was also the wife of Kekaulike,
king of Maui. Kanealae is given a mixed parentage.
According to Kamakau, 144 she was the daughter of
Luahiwa, chief of the ruling family of Kaua'i, and
Ka-ho'oio-a-Pehu, suggesting descent from Ka-
lanipehu, high chief of Moloka'i. According to
Fornander'" she was a daughter of Lae, chief of
eastern Moloka'i. From her marriage to Keawe-i-
kekiihi-ali'i-o-ka-moku. the Moloka'i chiefs after
her were half-brothers and sisters of Ka-'i-i-
mamao: Hao, Awili (k), KUl1lukoa (k), Kali-
loamoku (w).
In the generations before Keawe-i-kekahi-ali'i-
o-ka-moku, in the time of Keawe-nui-a-Umi and
'Umi-a-Liloa, relationships had Deen secured with
Maui, O'ahu, and Kaua'i chiefs through marriage
bonds that brought the benefits of political secu-
rity. Relationships between Hanala'anui descend-
ants of Hawai'i and the Moloka'i chiefs were ef-
fected in earlier marriages between the Pilika'aiea
line of Ka'ii and the Kamauaua/Maweke line of
Moloka'i. These Moloka'i relationships were of
great importance to Keawe-i-kekahi-ali'i-o-ka-
moku and his son, Ka-'i-i-mamao. They sustained
close ties between Hawai'i and IVloloka'i in the lin-
eage of Ka'ii chiefs which were of advantage to
Kamehameha I in his conquest of O'ahu in 1795
\\'hen the aged queen Kalola (1(,) took her grand-
daughter Keopuolalli (IL') to Moloka'i to escape
from Kamehameha. Kamehameha renewed the
close ties of the Hanala'anui and Kamauaual
Ma\\'eke by espousing !\1010ka'i chieiesses, thus'.
reducing resistance to his influence on Kalola (w)
in securing a marriage to Kcopllolal/i 11(,).
The antiquity of blood ties between Moloka'i
(Kamauaua/!\1:Jweke) and Ka'ii (Hana-Ia'a-nui) i:;
demonstrable:
Maweke (k) Naiolaukea (w) Mulieleali'i (k)
Ka'ehunui (k)
Kalehenui (k)
Keaunui (k)
Keaunui (k)
Suakea (IL')
Wehelani (w)
Keoloewa (k)
S llakca ( 1<')
Kapau-a-Nuakea (w)
(rrmtimlfd mllle)."! pfJ)fC)
r-'
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!
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a.
Til ," ./ i -
I' l' .",Pllt 'r b;(llr'\:/ ,i'l. l ....'l":,:.;:/\,':,
Kamauaua (kJ
Hinakeha (w)
Kc%elt'a (k)
.\'uakca (w)
Kapau-a-:-.iuakea (w)
Lanileo (k)
Kama-uli-wahine (w) Laniaiku (k)
(k)
Huaiani (w)
Kanipahu (k) Ka'u
Kalahumoku/Kalahuimoku La'amea (w)
Kanipahu (kl Ka'u
Alaikauakoko (w)
Kalapana (kJ Ka'u
.\fakeamalaehanae (w),
sister ofHualani (w)
Kanipahu (kl Ka'u
Kapoakauluhailaa (w)
The foregoing genealogy shows that Kanipa-
hu (k) oi Ka'(j married Huaiani (w), great-
granddaughter of Nuakea (w), granddaughter of
:'I1aweke, Ka/ahumoku ( = Ka/ahuimoku), chief of
Ka'(j, was their son, Hualani's full sister .\fa-
kcama/amaihanae (w), married the half-brother of
Ka/ahumoku, Ka/apana (k), son of Kanipahu (k)
and Alaikauakoko (w), Their son was Kahainwelea
(k), father of Ka-lau-nui-o-hua (k),
The descent through Ka'u chiefs Kalahunwku
(= KalahuimoJw), son of Hualani (w), and Ka-
haimoelea (k), son of Makeamalamaehanae (w), in
the Moloka'i lineage from Nuakea (w), daughter of
Keaunui (son of Maweke), caused the merging in
Ka'(j of the Pili-ka'ai-ea and Maweke families, unit-
ing the lines of Hualani (10) and Makeamalama-
ehanae (tV) down to high chief of Ka'(j, Kuaiwa (k):
Kanipahu (k)
Hualani (w)
Alaikauakoko (w)
Kalapana
Makeamalamaihanae (w)
Kahaimoelea (w)
Kapoakauluhaila'a (w)
Kalaunuiohua (k)
Kaheka (w)
Kuaiwa (k)
Kamanawa (w)
Kalahuimoku (k)
La'amea (w)
Iki-a-Ia'amea
Kalamea
Kamanawa (w)
Kuaiwa (1<)
Kaupe'epe'e (kJ
Haili (k)
Ulihalanui (k)
KeO/OClm (k)
Kapau-a-:-iuakea (w)
Kama-uli-wahine (w)
Hua/alli (w)
Makeallla/aehanac (wi
Kanaloa (k)
Kumuokalani
Kalahumoku (kl Ka'u
Iki-a-Ia'amea (w)
Kalapana (k) Ka'u
Kahaimoelea (k)
Ka-lau-nui-o-hua (k)
Kalahuimoku (k)
Kalapana (k)
Kahaimoelea (w)
Kalaunuiohua (k)
Kuaiwa (k)
Iki-a-La'amea
Kamanawa (w)
'Ehu (k)
;
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158 The ."Ji1nlCnc/atll rc of Bi%SY alld GCIlt!aiogy
The origins of the Elm family of Kana can thus
be traced to Ka'u. The line of 'Elm, great ancestor
of Kana chiefs, was from Ka'u through the heritage
of Kuaiwa (k) and Kamanawa (w). Kuaiwa (k) was
a descendant of Makeamalamaihanae (w). Ka-
manawa (w) was a descendant of Hualani (w).
Both were descendants of Kanipahu of Ka'u and
Nuakea (w) of Moloka'i. 'Ehu (k) was the son of
Kuaiwa (k) and Kalllanawa (w).
The direct line of descent of the Pilika'aiea/
Maweke-Kamauaua heritage of Ka'u/Moloka'i
chiefs to Ka-'i-i-mamao took two routes from the
marriages of Kuaiwa (k): one to Kalllanawa (w)
and the other to K umuleilani (w) ( = Kamuleilani
w.); one through 'Ehu (k), son of Kamanawa (w) by
Kuaiwa (k); the other through Kahoukapu (k), son
of Kumuleilalli (w) hy Kuaiwa (k). Both the 'Elm
and Kahoukapu branches of the K uaiwa lineage
descended to 'Iwikauikaua, ancestor of Keawe-i-
kekahi-ali'i-o-ka-moku.
Keawe-i-kekahi-ali'i-o-ka-moku then effected a
marriage to Kanealae (w) of Moloka'i, returning
the lineage of 'Ehu of Kana which had come from
Hualani IIV) back to the Kamauaua/Maweke line
while adding the Ka'u lineage of Pilika'aiea to
Moloka'i chiefs after Kallealae (w). In the mean-
time the son of 'Ehu-Ilui-kai-Illalino Ik) andKealla
(w) known as Laeanui = Laeallui-kaumanamalla
(k), although haying inherited the 'Ehu estates in
Kona. seryed as priest in Waipi'o Valley under high
chief Kiha-Illli-Iulu-moku. Kiha-nui-lulu-lIloku,
like Laea-nlli-kall-mallamalla (k), was a descend-
ant of Kanipahu of Ka'u. Laeanui (k) was an 'Ehu, a
descendant of Hualani (w); Kihanui-llllu-moku
(k), a descendant of Hualani (w); Kihanui-Iulu-
moku Ik), a descendant of Hualani's sisler, Ma-
keamalamailzanae ( u ~ .
The identity of Kanaloa as god of the sea in the
'-:anaulu Ulukou (w)
:'\anamea
Puia (w)
Pehekeula Uluae (w)
Pehekemana Nanahapa (w)
:'\anamua . Nanahope (w)
:'\anaikeauhaku Elehu (w)
Keaoa (k) Waohala (w)
llekumu (k) Kumuko'a (w)
L'J11l1lci Ik) Umaumanana (w)
()
0
() (j
.1I11{('('"'' IkJ
form of the whale (palaoa = kolzola) concludes the
refrain of generation. The theme of evolution of the
i'a fish group, with a mixture of benthic and pelagic
species, spans from the nai'a 'porpoise' to the pa-
laoa 'whale'. The expansion of meaning of Ao
through 'Ao'ao, 'Jao, Mao/Maomao toPalaoa/Aoa
terminates with the scent of the sandalwood (Aoa.!
and the ivory whaletooth pendant (lei niho palaoa)
as adornment for chiefs:
'0 ke Kupahipahoa ka lani, ke'li'i
'0 he li'i aoa lani ao 'a'a
Kupahipahoa is the chief, the king
King of heavenly brightness
l
'"
Aoa /ani, ao'a'a 'heavenly / chiefly brightness' is
synonymous with sunlight, symbolizing human in-
telligence. The relationship between the ivory-
bearing (palaoa) whale (kohola) and the porpoise
(nai'a) is sustained by-ao, as of nu'ao 'porpoise', a
form of Kanaloa. Aoa were sacrificial places near
fish ponds where semi-annual offerings were made
of bananas, mullet, and kohekolze grass. Bananas
were sacred to Kanaloa.
In Samoa the whaletooth was associated with
the deity M ao-mauli. M ao-mauli was represented
by two teeth of the sperm whale.
147
The whale-
tooth pendant in Samoan is called lei. Samoan Aoa
was a place of assembly for Vaifuna, Tutuila. In
Tahiti the whale (lohoTa) and ray7ish (faO were
forms ofTa'aroa. The Tongan whaletooth lei repre-
sented the'godAloalo whose sanctuary in Ha'apai
was at Holopeka, Lifuka. The white tern, lala, was
another incarnation of Aloalo. 148 Rongomai, Maori
god of comets, was incarnate in the whale, a deity
of the Ngati Tuwharetoa and the Arawa.
149
Genealogically, the aoa name reflects the ances-
try of Ka-'i-i-mamao through Keaoa (k), ancestor
of Umalei and Maweke on the Nanaulu line:
Nanamea
Pehekeula
Pehekemana
Nanamua
Nanaikeauhaku
Keaoa
Hekumu
Umalci
Kalai
0
0
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'ul
Q .
The function of aoa may be to recall the allusion
to the Nanaulu line through Cmalei in the pro-
logue:
Ho'oleilei ka lalla a ka Po-uliuli
'0 Mahiuma, 'o.'vfa'apitia
The forms lei (ho'oleilei) and -lIl11a (Mahi-uma) in
addition to -pula (Ma'apuia) suggests the Mahi
chiefs, the ancestress PUla (w), and Umalei (k) on
the Nanaulu line.
The epilogue succeeding the reirain of genera-
tion repeats the position of the wrasse with respect
to thepalaoa of the prologue, changing its name to
'opule from hilll (= 'opule hilll). The hillt wrasse is
..a different species from the 'opllle; the 'opllie is a
hilu wrasse of several varieties, the one called
'opule being distinguished from others by its 'spot-
ted' ('opulePule) skin. The genealogical signifi-
cance of 'opllie in the epilogue is its relationship
with the hilu wrasse identified by certain mark-
lOgS:
'0 ka hilu ia pewa liilii kau
o kalliana a Po-uliuli
The hilu whose tail fin marks
The renown of P6-uliuli
Po-uliuli, the male parent introduced in the pro-
logue, generates the stem of Uliuli:
o naha wilu ke au a U liuli
o ho'oheUiahewa a kumalamala
o po-houli a Jffl-ho'ele'ele
The split elegance of the branch of Uliuli
Unrecognized (ho'ohewahewa) and splintered
(kumaiamala)
In the night that darkens and blackens
The tail fin (pewa liilii kau) of the 'opute hilu is
qualified by Iii uli (= liilii uli), i.e., 'opute Iii uli,
adding a clue to hewahewa as, perhaps, La-uli-
hewa (k). ancestor of Kakuhihewa (k) on the Na-
naulu line descending from Umalei (k) and Keaoa
(k):
Keaoa(k)
Hekumu (k)
Umatei (k)
o
o
Maweke (k)
Mulieleali'i (k)
Waohala (w)
Kumuko'a (w)
Umaumanana (w)
o
o
Naiolaukea (w)
Wehelani (w)
Hekumu
Umalei
Kalai
o
o
Mulieleali'i
Moikeha
(continued on next page)

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760 The N()17lcllclatun.' (II Bi%s.u and Gcnealogy
(k) Hinauulua (w)
0 0
0 0
Liiulihewa (k) Akepamaikalani (w)
0 0
0 0
Nlailikukahi (k) Kanepukoa (w)
Kalona-iki (k) Kikenui-a-Ewa (w)
Piliwale '(k) Paakanilea (w)
0 0
0 0
Kakuhihewa (k)
The '6pule wrasse alludes to services and
prayers led by the priests (kahuna pule). Various
prayers (pule) are reflected in names of some Ku-
mulipo species: pule he'e (octopus), pule ho'omau
(mau fish). pule ho'ounauna (hermit crab), pule ipu
( = huewai) (gourd), pule kala (kala fish), pule WI
(wI freshwater snail). The Tahitian word 'opure
designates chiefs who went to the marae to pray
with the priests. 150 Nothing in Hawaiian tradition
is recorded of this function of the '6pule, the Hawai-
ian language having lost touch with older elements
oi Polynesiaffreligious practice.
The pule ofiice in west Polynesia was not con-
iined to the priesthood but included prerogatives
of chiefs, The Tonganpulejonua 'ruler of land' was
one who had control of the food supply, The mala
pule were titled ceremonial attendants of chiefs,
The ,bule of the highest rank in Tonga were those
included in the ka\'a ring of the Tui Kanokupolu, 15\
Samoan pille means 'power, control' vested in the
IJ/atai, who \\'ere responsible for allotting, work-
ing, and silfeguarding lilnd for future genera-
tions.
Prest'nt!\' Samoan Pule is one 'of the two great
houses of orator chiefs established by Talavou and
Laupepa in ,]880 representing the alignment of
central 'L'polu, with Sa\'ai'i, Manono, and Tuama-
saga, against east and west 'U)lolu (Atua ... Aana)
as Tumua,'
"In contrast to the precision and stability of vil-
lage organisation was the instability of Samoa as a
Ho'okamali'i
0
0
Kahuoi
0
0
Kalona-nui
Kalona-iki
Piliwale
Kamaleamaka (k)
Lo-lale (k)
Kiikaniloko (w)
0
0
whole, dominated as it was by perpetual rivalries
which, , , embroiled the islands in civil war, , , the
enmities and amities of a few great titled families,
crystallized in the traditional struggle between
Tumua and Pule-in essence orator and chiefly
groups which sought malo, or titular ascend-
ancy. "t53
In the fa'alupega of the /ono of Aana at Leulu-
moega, Pule was a name of honorable greeting ex-
tended to Sa/alula/ai, the most powerful of the six
ruling places of Savai'i. and then to the whole of
Savai'i:
"Savai'i as a whole was generally greeted as
Pule, 'sovereign', whilst the so-called Safotulafai.
as the most powerful of the places of government,
is customarily called this. But in the mouths of the
tulafale Savai'i was generally called Salafai. "fam-
ily of Lafai" as has been noted. "\5.
The locus of government for Safotulafai, the
eastern cape of Savai'i, was called Fa Ie Pule. I;; As
a name of chiefs Plllc is also detected in :vlanu'a
genealogy:
E usuia Sivaloloa ';' Pliletill
,
Sivaifaie (f)
Puleimalaetele (f)
Puleipoumasame\5.
The '6pule wrasse and palaoa whale are seen in
the procession of the chiefs traveling over the
"path of Kalomio" in the epilogue. Beyond them on
the "bosom oi the horizon" is the great Ull/a. Pi-
,
!
r
1Il0C, All of them are swimming in the 'strong cur-
rent of Hikawainlli', a final allusion to the maternal
line of chiefs on the lilu line, the sons of Palella and
Hikawainlli (IV) who were the Hanala'a twins,
The palaoa whale alludes to Kepalaoa (IV)
mother of Pi'ilani of Maui, descendant of Hana-
la'aiki on the UIII/Hellla lineage:
Palena (k) HikGlcainlli (H'j
Hanala'aiki (k)
o
o
Kawaokaohele (k)
Kapukapu (w)
o
o
Kepalaoa (IV)
The epilogue unites the Palaoa chiefs with the
Aoa chiefs representing descendants of the sons of
Ki'i, Ulu, and Nanaulll, The Nanaulu group are
the Oahu chiefs who wear the 'OPU'lI uncarved
whaletooth pendant: the Uill are the Hawaii/Maui
chiefs who wear the lei niho palaoa,
[to be continued]
Hanala'a-nui
Hanala'a-iki
:'v!auiloa
o
o
Pi'ilani
- l
i'.))-.J
~
i
70
(2.1) The Kumulipo Creation Chant (continued):
C.l.) Text Selections (continued):
(5) Ka Wa E1i.ma
481. 0 kuhele ke au ia Kapokanokano (Prologue)
o ho'omau i ke ahu 0 Polalouli
o ka uli 'iliuli makamaka hou
'Iliuli a ka hiwahiwa Polalouli
485. Moe a wahine ia Kapokanokano
o ke kanokano 0 ka ihu nuku 'eli honua
E 'eku i ka moku e kupu a pu'u
E ho'opalipali (a)na ke kua
Ho'opalipali ke alo
490. 0 ke kama a pua'a i hanau
Ho'ohale uka i ka nahelehele
Ho'omaha i ka lo'ilo'i 0 Lo'ilo.a
o umi he au ka moku
o umi he au ka 'aina
495. Ka 'aina a Kapokanokano i noho ai
Oliuliu ke ala i ma'awe nei
o ka ma'awe hulu hiwa 0 ka pua'a
Hanau ka pua'a hiwahiwa i ke au
Ke au a Kapokanokano i noho ai
500. Moe a poe ia Polalouli
505.
510.
515.
520.
525.
Hanau ka po
Hanau ke Po'owa'awa'a, he wa'awa'a kona
Hanau ke Po'opahapaha, he pahapaha laha
Hanau ke Po'ohiwahiwa, he hiwahiwa luna
Hanau ke Po'ohaole, he haole kela
Hanau ke Po'omahakea, he keakea ka 'ili
Hanau ke Po'oapahu, he huluhulu kala
Hanau ke Po'omeumeu, he meumeu kona
Hanau ke Po'oauli, he uliuli kona
Hanau ka Hewahewa, he hewahewa kona
Hanau ka Lawalawa, he lawalawa kela
Hanau ka Ho'oipo, he ho'oipoipo kona
Hanau ka Hulu, a he 'a'aia kona
Hanau ka Hulupi'i, he pi'ipi'i kona
Hanau ka Meleoli, he melamela kona
Hanau ka Ha'upa, he ha'upa nuinui
Hanau ka Hilahila, he hilahila kona
Hanau ke Kenakena, he kenakena ia
Hanau ka Luheluhe, he luheluhe kona
Hanau ka Pi'i'awa'awa, he 'awa'awa kona
Hanau ka Li'ili'i, he li'ili'i kona
Hanau ka Makuakua, he kuakua kona
Hanau ka Halahala, he lei hala kona
Hanau ka Eweewe, he ewe ewe kona
Hanau ka Huelo-maewa, he aewe kona
Hanau ka Hululiha, he lihelihe kona
Hanau ka Pukaua, he kaua hope kona
Hanau ka Mehe'ula, he 'ula'ula ia
Hanau ka Pu'uwelu, he weluwelu kona
(Sequence of births)
~
,
,-
IJ.
530. 0 kana ia welu keia
Laha ai kama 0 Lo'iloa
o ululoa ka 'aina 0 Mohala
E ku'u mai ana i ka ipu makemake
o makemake kini peleleu
535. 0 mele ke amo a Oma kini
539.
540.
545.
550.
555.
560.
565.
A pili ka hanauna a Kapokanokano
I ka po nei la--
Po--no
(6) Ka Wa Eono
o kupukupu kahili 0 Kua-ka-mano
o kuku ka mahimahi, 0 ka pihapiha kapu
o ka holo (a) na kuwaluwalu ka linalina
Holi (a)na, ho'omaka, ho'omakamaka ka 'ai
Ka 'ai ana ka pi'ipi'i wai
Ka 'ai ana ka pi'ipi'i kai
Ka henehene a lualua
Noho po'opo'o ka 'iole makua
Noho pupi'i ka 'iole li'ili'i
o ka hulu ai malama
'Uku li'i 0 ka 'aina
'Uku li'i 0 ka wai
o mehe(u) ka 'aki'aki a nei(a) ha'ula
o lihilihi kuku
o pe'epe'e a uma
He 'iole ko uka, he 'iole ko kai
He 'iole holo i ka uaua
Hanau laua a ka Pohiolo
Hanau laua a ka Pone'eaku
He nene'e ka holo a ka 'iole 'uku
He mahimahi ka lele a ka 'iole 'uku
He lalama i ka 'ili'ili
Ka 'ili'ili hua 'ohi'a, hua 'ole 0 ka uka
He pepe kama a ka po hiolo i hanau
He lele kama a laua 0 ka po ne'e aku
o kama a uli a kama i ka po nei la
Po--no
(7) Ka Wa Ehiku
566. 0 kau ke anoano ia'u kua lone
He ana no ka po hane'e aku
He ana no ka po hane'e mai
He ana no ka po pihapiha
570. He ana no ka ha'iha'i
He weliweli ka nu'u a ho'omoali
He weliweli ka 'ai a ke'e koe koena
He weliweli a ka po hane'e aku '
He 'ili'ilihia na ka po he'e mai
575. He 'ili(hia) 'ilio kama a ka po h(an)e'e aku
He 'ilio kama a ka po he' emai
He 'ilio 'i'i, he 'ilio 'a'a
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578.
580.
585.
590.
u.
He 'ilio 'olohe na ka lohelohe
He 'ilio alana na ka 'a'alua
He manu ke ha'i a Pulepule
o mihi i ka anuanu, huluhulu 'ole
o mihi i ka welawela i ke 'a'ahu 'ole
Hele wale i ke ala a Malama
Kanaha'i a ka po i na kama
Mai ka uluulu a ka welewele--a
Mai ka nahu (a)na a ka nenehe
o Hula ka makani kana hoa
o ke kaikaina muli 0 ka Lohelohe no
Puka ka pe'ape'a lohelohe
Puka ka pe'ape'a huluhulu
Puka ka pe'ape'a manamana
Puka ka pe'ape'a hane'e aku
A ka po he'enalu mai i hanau
Po--no
(8) Ka Wa Ewalu
595. A kama auli('i), auli('i) anei
o kama i ke au a ka po kinikini
o kama i ke au 0 ka po he'enalu mamao
Hanau kanaka 0 mehelau
Hanau kanaka ia Wai'ololi
600. Hanau ka wahine ia Wai'olola
Hanau ka po Akua
o kanaka i kukuku
o kanaka i momoe
Momoe laua i ka po mamao
605. Ahinahina wale kanaka e kaka'i nei
Ha'ula'ula wale ka lae 0 ke akua
Ha'ele'ele ko ke kanaka
Hakeakea wale ka 'auwae
Ho'omalina ke au ia ka po kinikini
610. Ho'ola'ila'i mehe ka po he'enalu mamao
I kapaia La'ila'i ilai1a
Hanau La'i1a'i he wahine
Hanau Ki'i he kane
Hanau Kane he akua
615. Hanau 0 Kana1oa, 0 ka he'e-haunawe1a ia
A--o
Hanau ka pahu
o Moana1iha
Kawaoma'aukele ko laua hope mai
Ku-po1o-li'i1i-a1i'i-mua-o-1o'i-po kona mu1i
620. 0 ke kanaka ola1oa 0 1au a 1au a1i'i
o kupo, 0 kupo
o kupa, 0 kupa, kupakupa, ku--pa
o kupa kupa, keke'e ka noho a ka wahine
o La'i1a'i wahine 0 ka po he'e(nalu) mamao
625. 0 La'i1a'i wahine (0) ka po kinikini
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626. Noho i kanaka 0 ka po kinikini
Hanau 0 Hahapo'ele he wahine
Hanau 0 Hapopo he wahine
Hanau 0 Maila i kapa 0 Lopalapala
630. 0 'Olohe kekahi inoa
Noho i ka 'aina 0 Lua
Kapa ai ia wahi 0 'Olohelohe Lua
'Olohelohe kane hanau i ke ao
'Olohelohe ka wahine hanau i ke au
635. Noho mai la ia kane
Hanau La'i'olo ia kane
Hanau Kapopo he wahine
Hanau Po'ele-i, Hanau Po-'ele-a
Ko laua hope mai 0 Wehiloa
640. Na lakou nei i hanau mai
Ka kikiki, ka makakaka
Ka nu'u muiona ka muimui ana
o kanaka lele wale, 0 kanaka nei la
Ua a--o--
I
I
, ,
(2.1) The Kumulipo Creation Chant (continued):
(D.l) Text Translations (continued):
(5) The Fifth Era
481. Time goes onward into night extremely dark,
Continues into density of dark night below,
Dark surfaces renew companionship again,
Dark skin of sacred black esteems Polalouli
485. To mate with Kapokanokano the very dark night
Dark black the earth-digging snout
That roots up the district into hills
Making cliffs in back
Making cliffs in front
490. Child of a pig born
495.
500.
505.
510.
515.
520.
525.
To create from the bush a dwelling
To repose in the fields of Lo'iloa,
Tenfold the yield of the district
Tenfold the tribute of the land
Where the clan of Kapokanokano lived
Whose path traced through here a while
Faint tracks of the elders of the pig
Born the black pig s a c r ~ d in the time
When descendants of Kapokanokano lived
When the night reposed in Polalouli
The night gave birth
Born the head furrowed, his the strong
Born the head broad, his the proud
Born the shiny-black head, of high rank his
Born the white-headed, he was a foreigner
Born the receding forehead, of thick hair his
Born the flat-head, of dull disposition his
Born the dark-head, his were dark
Born the defective, his were flawed
Born the strong, he had the competent
Born the affectionate, he had the more beloved
Born the hairy, his were vivid
Born the stiff-haired, his the ambitious
Born the melodious voice, his the idle
Born the heavy eater, he had big eaters
Born the timid, his the shy
Born the pessimist, his the nervous
Born the sagging, his the heavy
Born the sour, his the bitter
Born the small, his the tiny
Born the provider, his were dependable
Born the juvenile, a lei of pandanus for him
Born the lineal descendant, for him the heirs
Born the end of the tail, of junior rank
Born the lice-infested, his the infected
Born the champion, after him comes war
Born the ruddy one of reddish hair
Born the straggler, of him the poor
r
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530.
535.
540.
545.
550.
555.
1':J
Scarcely clothed is this one
Who as son of Lo'iloa extends
Productive land into cUltivated bloom
Letting into the calabash of want
Satisfaction of increasing needs,
Ripe yellow the carrying pole of Oma's descendants
Generations closely related through Kapokanokano
In the night now here--
Still night
(6) The Sixth Era
Countless gnerations grew up as kinsmen
Organized in farming, the quantity of law
Running eight eight-fold the assessment
Requesting that taxing of the yield begin,
Eating the gain from wetland cultivation,
Eating the gain from salt pond aquaculture,
On slopes and in hollow places
The rat parent lives in furrows
Where little mice crowd together
Caretakers of seasons by moonlight,
Small levies on land use,
Small levies on water use,
Bite marks left by brown creatures,
Whiskered ones
Crouched on their chests,
A rat for the upland, a rat for the shore,
A determined rat running tough,
They two born in night declining
They two born in night moving away,
Swift the run of a small rat
A dolphin leap the jump of a small rat
To thieve at the rind,
Mountain apple rind, the tree left bare,
The spoil of children born in night's decline,
A child of theirs leaping in night departing,
Children of darkness and children of night now here--
Still night
(7) The Seventh Era
566. Awe comes over me on the mountaintop
Awe of the night moving away from me
Awe of the night moving toward me
Awe of the night completed
570. Awe of the breaking apart
Dread of the oracle tower and sacrifice
Dread of the offering and imperfect remains
Dread of the night departing
Terrified of night returning
575. Dog child revered by night receding
Dog child of the night returning
A reddish-brown dog, a short-legged dog
,-
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i
578.
580.
585.
590.
76
A hairless dog for the service
A dog sacrifice for underground fires,
An animal to offer up in prayer,
Pity him in the cold, with no body hair,
Pity him in the heat, with no covering,
Going alone on the moonlit path
Among the youth who by night vanished
From the tangle to the clearing
From the stinging and the rustling
Of the piercing wind his companion
A younger brother of obedient ones;
Descending came down crossing branches
Came forth branches covered with down
Came forth subdividing branches
Came forth spreading branches growing out;
Came forth the sleek bat
590. Came forth the fuzzy bat
Came forth the winged bat
Came forth the bat moving furtively away
As the night labored to give birth,
Only the night
(8) The Eighth Era
595. From an embryo the infant child has formed
Child in the time of indefinite night
Child in the time of night passing far
Born mankind by generations
Born male for narrow waters
600. Born female for broad waters
Born the god night
Mankind to stand up
Mankind to lie down
Together they slept in the distant night
605. Only grey-haired men to lead them here,
Reddish the forehead of the god,
Darkened that of the man
Bearded white the chin
Becalmed the time of indefinite night
610. Serenely calm as the night passing far,
Called La'ila'i there
Born La'ila'i a woman
Born Ki'i a man
Born Kane a god
615. Born Kanaloa the dangerous octopus,
In the light of day
Born the force
Of Moanaliha (the surging sea),
Kawaoma'aukele (the wet forest) came after them,
Ku-polo-li'ili-ali'i-mua-o-lo'i-po his brother,
A man whose long life created many chiefs,
To persist, and persist
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622.
625.
630.
635.
640.
To adz out, dub out, scoop, smooth over
One side to another changing the place where she sat,
The woman La'ila'i calm in the night far distant
La'ila'i, woman serene in the immeasurable night;
Who lived with man in the vast extent of night,
Born Hahapo'ele, a girl,
Born Hapopo, a girl,
Born Maila, called Lopalapala,
'Olohe was another name,
She lived in the land of Lua
Born naked was man into the world
Born naked was woman in that time
When she first lived with man,
Born La'i'olo, a boy,
Born Kapopo, a girl,
Born Po'ele-i, born Po'ele-a
After whom came Wehiloa
By them born
More little ones rolling about
Quietly, heartily feeding,
As mankind arose, mankind here now,
It was day.
The fifth to eighth cantos depart from the structural frame-
work of the previous four in that each is a single thematic state-
ment focusing on one animal at a time and in this order: (5) Pig,
(6) Rat, (7) Dog/Bat, and (8) Man.
Taken together they are warm-blooded mammals that give live
birth to their young, but the factor of taxonomy is of less impor-
tance in these chants than behavioral traits resembling human ones
in that they are domesticated to some degree, or have been domesti-
cated and returned to the wild. They are also kinolau 'bodies' of
the akua god still "entering" (komo) into the whole of creation
through multiple variation. There is a power in the process of
life emanating into being from a more fundamental, elemental source
(kumu), not only as live being but elemental being as space, time,
darkness, light, sky, earth, air, water, heat and as the energy of
motion,color and sound coming into visibility and audibility from
an abstract,immaterial, therefore,spiritual point. The target
akua are Lono (pig), Ku (dog), 'Ope'a (bat god of childbirth), and
Kane (mankind).
Differentiation is not a sequenced order of transitional forms
by speciation, but rather a variety of strains as by selective breed
and disposition having an emphasis on character traits produced as
much by training as by genetic type. This is particulary true of
the pig, the behavior of which is thematically the obvious
metaphor of the maka'ainana farmer. Moral attitudes, values,
and behavior are effects due to breeding, family traits, and
acquired training. Offspring are recognized by their conduct
as the demeanor accessed from parents, not simply physical
ability but how physical type has been bred to its potential
or lack thereof. To the extent that animal behavior is learned
and not entirely instinctive, it is analogous to human behavior,
as human behavior reflects an animal heritage reinforced by
habitual activity. Cultural and social refinement, added to
natural intelligence and physical ability, are the product
of another aspect dependent upon the will or need to create
from the wild an ordered dwelling place for secure and harmon-
I ious living.
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Chiefly demeanor as the poise of the hilu wrasse in the
second canto is recognized by the inherited rank of chiefly
names from the Nanaulu and Ulu genealogies, Mahiuma [Mahi,
clan, Hamakua district, Hawaii; Uma, cpo Umalei (Nanaulu
genealogy); Ma'apuia, cpo ~ (w) (Nanaulu genealogy), and
Hikawainui (w) (Ulu genealogy) 1 dating back to a pE'riod between
500 and 1000 A.D.
After the bird (manu) migrants and mo'o mud-dwellers of
the coast and estuaries inhabit the coast (kai) and upland (uka) ,
living as can be expected of recent arrivals on what nature pro-
vides hunters and gatherers
under rude conditions in a
wild state, the crudity of survival requires that the survivors
of migrations do without civility of manners and below subs-
sistence requirements for elegant living:
470. "Shaking as they settle into mud
Dust of earth the food to eat,
To eat and settle, eat in silence,
Eating like condemned kauwa outcasts,
To eat in confusion their meals ..
, The economic improvement of the life of mankind, therefore,
,
is achieved at the apex of the ancient night (Kapokanokano) before
night begins to "decline" (hiolo) toward the dawn and in a time
characterized by the enterprise of the 'pig' farmer. The pig's
head carved in kukui wood marked the stone ~ . of the land
sections (ahupua'a) within the districts (moku). The strength
and perseverance with which the pig, as a manifestation of Lono,
god of agriculture, 'uproots' ('eku) the earth and 'walls' (ho'o-
palipali) the lo'i terraces to create an abundant yield "tenfold"
what raw nature would otherwise yield uncultivated is a creative
contribution to a lifestyle in which laborers may "rest" (ho'o-
maha) in security of harvest. The pig is the cornerstone of
domestic civilization in himself and in his progeny, and the
taro lo'i is the basis of this cornerstone of a civilized kind
of economic effort, the byproduct of which is an available sur-
plus wealth through animal husbandry.
Into this environment of productivity, however, in the
sixth era "runs" (holo) the rat, another obvious metaphor of
a class of land managers who "eat" (' ai), i. e., tax the surplus
wealth of the plantation, but the rat is described as having an
erratic disposition in that he takes small bites out of the
abundant tree in the kula symbolized by the mountain apple (ohi'a)
fruit, which is not a cultivated staple but a dessert item in
season, the enjoyment of which is spoiled by the rat who eats
from each fruit on the tree but never a whole fruit. Nor is
it in his nature to change, because his behavior is habitual.
the seventh era wrestles with the problem of the tabu
system and the temple ordinances and sacrifices. It is one in
which the poet and his reader both enter the poem's experience,
becoming the object and the subject of contemplation of the
! whole experience of death by sacrifice as ritual order. Dog
sacrifices were ritual food for women in the society, pork
being confined to men's food, while human sacrifices were the
ritual food for gods. The dog sacrifice as the 'olohe "hair-
less" ones, however, is a metaphor of human sacrifice as the
'olohe were body combatants in the chiefs' armies in
ancient times. T.he dog is symbolic of the companion of
the dead who conducts the dead into the afterlife, as faithful
as the dog who is the household pet.
~
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The position of the observer is now at the top of the
mountain ridge (kualono), from which point the entire canopy
of criss-crossed (pe'ape'a) branching (manamana) growth of
the forest covers the ground below, so that it symbolizes a
place of camouflage where nature affords a refuge for the
hunted and the vulnerable to survive. The theme of plant
growth and animal growth as "branching out" (pe'ape'a, manamana),
"drooping down", "hanging" (lohelohe) as with fruit or as root-
lets, dense fibrous cover (huluhulu), like human body hair,
"forking" (pe'ape'a) and "branching" as with "limbs", appendages
(manamana), whether of branches, or wings, hands, or feet,
"powerful" (manamana), the vigorous sweep of the forest con-
taining this growth also conceals, camouflages the birth of the
pe'ape'a native bat, a kinolau manifestation of the god of child-
birth ('Qpe'a), whose flight through the forest goes undetected
by those whose eyes are not adjusted to forest light and shadow.
The bat presages the foetal position of the human infant
in its cocoon-like nocturnal sleeping position of attached and
folded dangling ( l o h e l o h e ~ hanging by its feet (manamana) and
wings folded. In flight the bat binds its infant young to its
bosom, holding it there with its feet and the upper arms free
to fly, symbolic of powerful independence, loyalty, and strength
of maternal protection.
The observer feels a kinship with this primitive place of
verdure, knowing that under the concealment of the forest canopy
and at the top of the wet forest where few intruders venture,
as the jungle has its own dangers, jungle dwellers have respite,
however tentative, from the incursion of predatory human laws.
This is the wao akua where the gods are said to dwell and where
the most e.xtraordinarily wild creatures retreat.
81
(9) Ka Wa Eiwa
644. 0 La'ila'i, 0 Ola'i-ku-honua
645. 0 Wela, 0 Owe; 0 owa ka lani
Oia wahine pi'ilani a pi'ilani no
Pi'iaoa lani i ka nahelehele
Onehenehe lele kulani ka honua
o kama ho'i a Ki'i i 'o'ili ma ka 1010
650. Puka lele, lele pu i ka lani
Kau ka 'omea ke aka 'ula ha'iha' ilona
Kau i ka lae, he hua ulu 'i'i
Kau i ka 'auwae, he huluhulu 'a
Ka hanauna a ia wahine ho'opaha'oha'o
655. Ka wahine no 'Iliponi, no lake 0 'I'ipakalani
No ka 'aunaki kuku wela ahi kanaka
Oia wahine noho i Nu'umealani
'Aina a ka aoa i noho ai
I hohole pahiwa ka lau koa
660. He wahine kino paha'oha'o wale keia
Me ia ia K ~ ' i , me ia ia Kane
Me ia i Kane a ka po kinikini
Moe wale ke au 0 ia kini
He kini ka mamo ka po inaina-u
665. Oia no ke ho'i iluna
o ka la'ala'au aoa 0 Nu'umealani noho mai
Ho'okauhua ilaila, ho'owa i ka honua
Hanau Hahapo'ele ka wahine
Hanau Hapopo ilaila
670. Hanau 'Olohelohe i muli nei
o ka 'apana hanauna ia wahine la
672. Va ao--
(10) Ka Wa Vmi
673. 0 mai la, 0 La'ila'i ka paia
o Kane a Kapokinikini ka pou, 0 Ki'i ka mahu
675. Hanau La'i'olo'olo i noho ia Kapapa
Hanau Kamaha'ina he kane
Hanau Kamamule he kane
o Kamakalua he wahine
o Po'ele-i e-holo, kama
680. 0 Po'ele-a a-hole, kama
o Wehi-wela-wehi-loa
Ho'i hou La'ila'i noho ia Kane
Hanau 0 Ha'i he wahine
Hanau 0 Hali'a he wahine
685. Hanau Hakea he kane
Hanau ka muki, muka, mukekeke
Muka, kukuku, kunenewa
Moku, monu, mumule ana
Mumule wale ana Kane i ka mule
690. I mule, i ke'eo, i ka maua
I ka wahine weweli wale
Pe'e e kane ia e ho'ohanau kama
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693. E ho'ohanau kama i kana keiki
Ho'ole ka lani iaia muli wale
695. Ha'awi i ka 'ape kapu ia Ki'i
E Ki'i no ke moe iaia
Ha'ili Kane i ka mua, heleu wale
Ha'ili 0 Ki'i 0 La'ila'i i ka muli lae punia
Pehi i ka pohaku hailuku ia Kane
700. 0 kani ka pahu ke wawa nei ka leo
o ka'u ho'ailona ia, ka ka muli
Huhu lili Kane moe muli ia mai la
o ka ewe 0 kana muli i muli ai
Haku ai kama hanau mua
705. Imuaia La'ila'i, imua ia Ki'i
Ka laua kama hanau lani la
Puka--
(11) Ka Wa Umikumamakahi
708. Oia wahine noho lani a pi'o lani no
Oia wahine haul ani a noho lani no
710. Noho no iluna a iho pi'o ia Ki'i
Weli ai ka honua i na keiki
Hanau 0 Kamahaina, he kane
Hanau 0 Kamamule, kona muli
Hanau 0 Kamamainau, 0 kona waena
715. Hanau 0 Kamaku1ua kona poki'i, he wahine
Noho Kamahaina he kane ia Halia
717. Hanau 0 Loa'a he kane
718. Loa'a ke kane
Le
720. Kalawe
Kulou
Na'u
'A' a
Pulepule
725. Nahu
Pono
Kalau
Kulewa
Po'u
730. Poulua
Pae
Paeheunui
Hewa
Maku
735. Wala
Piha
Mu
Wawa
740. Kua'i
Lu'u
Mai
Mai'a
Nakelea he wahine
Kanu
Kamau
Haliau
Ka-le
Hehe
Ma'i
Luke
Pono'i
Ma-ina
Kune
Kala'i
Kukulukulu
Ha'a'a
Ki'eki'e
Kulu
Niau
Kunewa
Pihapiha
Kuku
Hanehane
'A'anai
Lu'ule'a
Mai'a
Paua
83
744. Lana Kilo
745. Lanalana
Paepae
Pulu
Lepea
Puluka Lelepe
;-
Pulukene Lelekau
I
Pulumakau Lelemau
I
750. Pulukea 'Umala
Nekue
Mahili
Nakai Napo'o
Kuleha
Ma-ka
'Ike 'Ao'ao
755. Mala Hu'i
Malama Puiki
Eho Pulama
Ehoaka Pulanaia
r
Ehoku Malaia
760. Keoma Haho'oili
Kinohi Mu'ala
Ponia Luka
Meu'a Mamau
Meu'alua Mukele
765. Ho'olana Ho'ohuli
I
Ho'omeha Memeha
Pula Kua
Kuamu Kuawa
I
Ko'u Ko'uko'u
770. Meia Pekau
Kawala Mahuli
,
HuH
'Imi
I
Loa'a 'Oli'oli
Huhu Le'awale
, 775. Makuma Manoa
I
Manomano Lauahi
i
Kini Mau
Leha Maua
!
Pu'a 'Ena
I 780. Pu'a'ena 'Ena'ena
Wela
Ahi
Maiko
Kulewa
Maikokahi Kuakahi
Maikolua Pahila
!
785. Hilahila Ho'ohila
Kelau Lukau
Paio Haluku
Paia
Kalaku
,
Keala
Keala'ula
I 790. Pi'ao Nai'a
Niau Kekumu
Launie
Huluhe
Mono
Pa'a
Hekau Ka'ili
795. Ho'opa'a Ha
r
Kalama Kapala.
Helu Namu
Paila Opuopu
r
799. Halale Malu
800. Malie Kalino
,-
Ma' oki
Hulahe
I
Kaiwi Iwi'a
!
Kulea Kulia
Makou Koulu
805. Ia'u
Mahea
Iaka Meia
Makili Lulu
~
Heamo
Lou
Heamokau Makea
810. Pu'ili Apomai
c-
Pu' ili' ili Li'ili'i
I
Pu'iliaku Heleihea
Mokukapewa Na'alo
r-
Mokukai'a Naele
815. Pi'ala Heleua
Kiamo Komo
Ko'iele Kauhi
Pa'ele Peleiomo
820. Keomo Omoomo
Hulimakani Nanailuna
Nanaikala Haipule
Kalawe1a Kalahuiwale
Kealakau Hoku
,-
825. Kamau Meu
'Opala Wene
Hali Halima
Haliluna
Halilalo
c-
Halimau
Halelo
93. Ha lip au Muakau
Nunua
Nene'e
Nananaka
Lele'io
Oamio Ololi
Omiomio
Wiwini
835. Aila
Kukala
Ailamua
Heia
Ailakau
Hele
Ailapau Kaiwi
I
Manu
Hele'upa
I
840. Lilio
Makini
Leheluhe
'Aina
Ke1emau
Hinapu
Kaukahi
Puoho
845. Mauka
Ma'ele
Ohi
Laulau
r-
Ikamu
Namu
Kalu
Namu
Kalukalu
Moena
850. Lipo
Na'o
Lipowao
Naele
Pili
'Aiku
, Pilimau
Maumaua
Kahale Mua
855. Kahale'ai
Nu'u
Lawai 'a Ka' i '0
I
I
857. Mauaka
Lehu
Wana
Kala
Wanawana
Wanakau
860. Wanakaulani
Melu
Wanamelu
Hulili
Kaulua
Kaohi
Wala'au
Eiaau
Hanehane
Hahane
865. Hawane
Kuamu
Heleau
Ma'aku
Hulimea 'Aiko
:-
Hulimua Newa
!
'Ewa 'Ewa'ewa
870. Omali Malimali
r Huelo Kakai
Niolo Eiaku
Pilimai Kona
Keanu Peleau
875. Ka'io Pueo
Haluaka Kaolo
Kapuhi Mula
i
Ehio Emio
Kakai Alakai
880. Amo Koikoi
r Amoaku Kuwala
Helemai Heleaku
Onaho Keanali'i
r-
Piliko' a Ukuli'i
885. Mahinahina Halepo'i
Po'opo'o Nawai
Omana Manamana
Omana'io Huluheu
Mana'ina'i Malana'i
890. Huluemau Ka'alo
:-
Kahili Pau
i
Nakino
Kinohi
Nakinolua Ewalu
Ukiki Eau
895. Uli
Uliuli
Mele
Melemele
Lanai
Po'i
Ha'o Au
Pakaikai Puehu
900. Moana
Hilo
r-
Hulu Makali
He
Ho'eue
Makilo Moi
r
Nana
'Upa
905. Ua
Hama
Pele'u Hamahuna
Mahina
Hina
r
Mahinale Ulukua
Mahinale' a *Palemo *[Ke kai 0 Kahinali'il
910. Pipika Kuhinu
r-
Mahele Pu'unaue
I
I
912. Kaohi
Kaohiohi
Kona
Konakona
Iho
Pelu
915. Kula'a
Mailu
Kuamau'u
Holehole
Pahili
Halulu
Keia
Luluka
Maki 'oi
Meihiolo
920. Helehele
Pineha
'Aukai
Milo
Moekau
He1emau
Huluau
Pulama
I
Meleme1e
Mllokua
925. Kumuniu
Pilia
Amoi
Akua
Kunewa
Hulema
,-
Pahilo Pili'aiku
Napo'i Ka'ale
930. Kulana Nawa
Kakau Po'ipo'i
Holeha Hulupehu
Pa'ani Malana'opi
Lewa Kukelemio
935. Pihau1u Hoiha
Kelewa' a Kinohili
Kaki'o Hiliha
Hulipena Miko
Mokiweo Pakala
940. Kapalama Kepo'ooha
Kapalamalama Kepo'olimaha
Wikani Kamakolu
Kapehi Kaluku'u
Hiwa Kahiwahiwa
945. Pano Kekaliholiho
Opelau Maha
Mahilu Kaene
r-
Ho'olewa Waiau
I
Kumau Kahaka
950. Papalele Kukala
Haole Kuwahine
Makua Kaluakekane
Leho Holomau
Opikana Nahenahe
955. Helemaka Liko
Kukuhale Hinaulu
Pohakukau Hinamai
He1ua Kalani
Komokomo Malie
960. Po'ele'ele Ho'olua
Nuku'e1e'ele Papake1e
Mama
Papakapa
Hamama Malele
Kuemi Ku1ua
965. Opiliwa1e Kapoulena
Ahulimai Mahinu'e1e
Ma'ikomo Pelemau
1$/
r-
I
Hununu
Kamanu
,..
Ho'olohe
Nawaikaua
970. Kumaua Kulukaua
Koikoi Hau
,
Mau'awa Kolokolo
I
,
Kelelua 'A' a
Mukana
Mahi 'opu
975. Mahili Wili
Kukona
Naka
Kanawai
Hapele
Lohilohi
Hapeleau
r- Apikili
Nohilo
I 980. Ho'omaku
Nohalau
Olepe Makau
r-
Kala Heleana
Hulipau Hulimakeau
Makohi Hulimakele
985. 'O'opuola Nahalau
Niuhuli Nakuli'i
Ohao Nakumau
Nu'u Helemai
r
Lena Palemo
990. Ahiahi Opihi
Ahiahihia Ouna:::'una
Ahiakane Wanaku
r-
Ahiakapoloa Kikala
Ahiakapokau Hapu'u
995.
Ahiakulumau Makani
Ahiakamake Kilau
Ahiaka'olu Honika
Pohinakau Hilahea
Moulikaina Ho'omaka
1000. Ho'oku Nanana
Manaweulani Laukunu
Ho'omailu Puluea
Mailu
Lehuane
Polehua Keahu
1005. Pu'ulele Noelo
Hamohulu
Noe'ula
I'amama Noenoe
Kuinewa
Pilimau'u
,-
Holopulau
Hinakona
I
1010. Makanewanewa
Helepuau
Melia
Me leme Ie
Humuhumu
Palamau
Ukianu
Nenue
Ukinala Ilimaka
1015.
Ukikamau
Keohoko
I
Ukilelewa
Laumeki
Ukinahina
Nilea
Ho'opulu
'Olo'olohu
, Nahiole
Kealap'i
1020. Mukiki
Makino
Kiola
I'ai'a
Mulemulea
Helelu
88
,
1023. Kukawa Maika'iwa
Kamio Mo1emole
1025. Ho 'omu Unauna
Hai1au Pamakani
Ho'omauke' a
Muli
Pulune Kahe
Kuaua Wailuhi
1030. Moeiho 'lmihia
Manu'ala Kawele
Kolealea Kauwewe
Hilohilo Hokelona
Maluipo Hoki'i
1035. 'Awaia Milo
Ho'ohinu Ohouma
Eapu Uluoha
lalo Makalewa
Heiau Pi'ioha
1040. Hei'aumana Ho'ohiwa
Pulemo Maluolua
Kaukeoa Hi'ileia
r---
Helemua Puainea
Kalele Waimakona
1045. Paepae Lima'auki
Keoa Puameli
Kapouhina Kuamaulu

Hoku'a'ala
Ho opi'opi'o Pi 'onu 'u
r---
1050. Ho'opi'oaka Pi'oanuenue
Ho'olahalaha Pulau
Ho'omahilu Makua
Nanewa Peleuwao
Nanawa'a Oma
1055. Ho'okilo Pilikamau
Kumeheu Leleawa
Leleiluna Mainahu
Halekumu Kimonaue
Halepaio Holio
1060. Halemoeanu
Ke'oke'o
Haleluakini
Mali'i
Halekuamu
Noio
Ha'iola
Laulaha
Kalelemauliaka
Miloha
1065. Ko'iniho
Naku
Po'oku
Paleamakau
Hale'imiloea
Hilohilo
Pani'oni'o Liho
Kealakike'e
Maiau
1070. Oiaku Kaniho
Huini
Naihu
Pa
'Ai'ano
Pana
Koliau
,-
Panakahi
Alia'oe
1075. Pa'ikekalua
Piliwale
Pu'ukolukolu
He1e'iamai
,-
Napu'ueha Ho'okonokono
Palimakahana He1emaia
~ ' ; I
~
,
1079. Waiakea Hepahuno
c-
1080. Kaeamau1i 'Eleiku
Kokoi'ele Maumau
Kaholooka'iwa Heoioi
i
Kalelenohinalea Aluaku
Pana'akahiahinalea Helule
1085. Panaikaluakahinalea Painaina
~
Pu'ukoluakukahinalea Noakawalu
I
Napu'uikahakahinalea Piliamoa
!
,
Palimawaleahinalea Manu
Akahiakaea'akilolo Lekeamo
r-
1090. Paluaakaea ' akilolo Klekeau
Pu'ukolukaea'akilolo 'Umikaua
Pu'uhakahaa'akilolo Mailo
I
Pu'ulimakaeaaka'akilolo Nihohoe
Akahikeewe Paliiuka
1095. Paluakeewe Paliikai
Paukolu Makaimoimo
Pu'uhakeewe Lauohokena
Pulimakaewe Piu
Waiakaeakaewe Nahinahi
1100. Kamauliakaewe Kamehai
Koieleakaewe Ulupo
Kuaiwaakaewe Newaiku
Henahuno
Puhemo
Panakahikenahu Lahilahi
1105. Panaluakenahu Kaukeahu
Panakolukenahu 'Ulalena
,
Panahakenahu Eiawale
I
I
Lewelimakenahu
Konukonu
Paakaeakenahu Uli
c-
1110. Omaulikenahu
Na'ina'i
Ko'ielehakenahu Pilomoku
Kuaiwakelekenahu Nahae
,r-
Hekaunano
We1awela
Papio
*Lo'ilo'i *[Ka lua 0 ke kai 0
1115. Manu'akele Kealo
Kahinali'il
Kaunuka Kukamaka
Maki'i
Auhe'e
Kupololi'ili (2) Ha'ihae
Kupoka
Milio
1120. Kupokanaha
Hamunu
Kupone'e
Naia
Kupohaha
Pakau
Kupoko
Hemolua
Kupo-e
Naio
1125. Kupou
Kelekele
Kupolele
Hapulu
I
~
Kupololo
Napulu
Kupolili
Kuamo'o
Kuponakanaka
Mu'umu'u
1130. Kupohilili
Mo'onawe
Kupohalalu
Helua
Kupohelemai
Poiwa
r
Kupokalalau
Nana
i
Kupolahauma Nakulu
! .
90
1135. Kupoli' ili' i Eiamae
r-
Kupolona ' ana 'a Lelehewa
!
Kupolomaikau Kimopu
Kupolohelele Holi
Kupolopa'iuma Kupolupa'uma
1140. Kupoloha'iha'i Luli
Kupolokeleau Makeamo
r
Kupolonaunau 'Imo
I Kupoloahilo Lua
I
Kupolomakanui Hulili
1145. Kupolomaiana Manu
Kupolokahuli Hulu
Kupololili Namaka
Kupololililili Pulupuli
Kupololalala Naku
1150. Kupolohalala Ahi
Kupololuana Hoaka
Kupolola'ila'i Lelea
I
Kupolola'iolo Hanau
Kupolola'imai Ilimai
1155. Kupolola'iaku Ho'oilo
,-
Kupolohilihili Makanalau
Kupolomalimali HUlipumai
Kupolo'ale Leleiluna
Kupolo'imo Holo'oko'a
1160. Kupolokalili Uliuli
Kupolomene Hiwauli
,
Kupolohulu Kinopu
Kupolohulilau Makiao
Kupolohulimai Makiaoea
1165. Kupolokamana' 0 'Ewa
I
Kupolokeweka Lukona
Kupolokulu Eapa 'ipa' i
.Kupolonehea Hulihele
,
Kupolohaliu Maliu
i
1170 Kupolonakunaku Uliau
Kupolo'ololo Kio'io
Kupolo' ololi Holeaku
,.
o Polo Nolu
Polohili Kau
1175. Polokau Uli
Polouli Polo
Polopolo Hamu
Polohamu Nini
Polonini Ha'iha'i
1180. Poloha'iha'i Hei
Poloheihei Hanu'ai
Polohanu'ai 'Ewa
I
Polomahimahi Kolo
Poloaku Malu'ape
1185. Polomai Pelepele
Eliakapolo
Pua'a
Ekukukapolo
Pua'akame.
Ho'opoloiho Hiamanu
1190. Poloku Paka
I
Polokane Leleamia
I
':/i
1192. P010hiwa Halu
Polomua Menea
Popolomea Miomio
1195. Popolohuamea Omo
Popo10kai'a Lanaki
Polonananana Manahulu
Polomakiawa La'ohe
Poloanewa Peleaku
1200. Polohauhau Nanale
Polohehewa Huamua
Polomehewa Hewa
Poloula' a Makolu
Poloahiwa Hiwa
1205. P010'u1a 'U1a
Polowena We-na
Poloimu Mohalu
Polokakahia Kanakau
,-
Polo'i 'I'i
!
1210. Polo'i'i Hipa
Polohi-pa Pe-pa
Polohi-pakeke Meao
Polohi-pakaka Lahiki
Polohi-helehe1e-lahiki Kahiki
1215. Polohi-paukahiki
Ka'ahiki
,-
Polohilele
Haumea
,
I
Poloahaumea Ahiluna
Poloahiluna Kaumai
I
Polokaumai Kaulani
1220. Polokau1ani Kamakani
Po 10 ikamakani Ikai
Poloikai Kamehani
I
Polokamehani Maumau
,
Po 10 imaumau Mauna
1225. Po10imauna La'au
P010ila'au Kanahele
Poloikanahele Kukulu
Poloikukulu Ho'omoe
,
Poloiho'omoe Hanahana
1230. Poloihanahana Ka-haiau
Po1okahiau
Lua.hiko
Poloikalua
Hiko
Poloahiko Kaha
Poloikaha Lima
1235. Poloihilima Waiku
;- P010ioaiku
Mauli
Polomauli Koiele
Polokokoiele
'I'iwa
Polokuaiwa Himo
I
1240. Polohemo Nahunahu
j
Polokina'u Oli'iloa
Poloki'i Mano
Pololi'i Halula
Polowaikaua Pomea
1245. Li'ili Auau
1-
Li'iliauau Kamau
Li'ilikamau Holiholi
1248. Li' ilili ' ili Nanaahu
Li'ilihalula Hole
1250. Li'ilimama HOlehole
Li'ilimanua Pilimau
Li'ilihakahaka Ho'ohene
Li'iliha Iwiaku
,
Li'ilihemoaku Lanikama
1255. Li'ilikaumai 'Iliuli
Li'iliaol0 '010'010
Li'ilipihapiha Nu'unu'u
Li'ilinu'unu'u He 1e lima
Li'ilihe1elima Auli
1260. Li'iliau No1unolu
Li'ilimiha Ha1eakeaka
Li'ilinania Pu1uka
Li'i1ipe1u'a Ma1uli
,-
Li 'ilimahimahi Makauma
1265. Li'ilikaliaka Nahili
Li'ilimeleau Poloa
Li'ilileoleo
P o ~ o k o
Li'ililimanu Po imo'imo
Li'ilikapili Poiauwa1e
1270. Li'iliholowa'a Poilumai
;-
Li'iliholomau Poinanaia
I
Li'ilikalele Nanana
Li'ilipoipo Nahuila
1275. Li'iliwalewale Meia
Li'ilihanahana Kulaimoku
Li' ilihuliana Pihi
Li'iliwahipali Pililau
Li'ilinohopali Ma'ele'ele
1280. Li'ilinohoana Kauhale
Li'ilikauhale Palia
I
Li'ilipu1epule Pule
I
Li'ili-la Halawai
Li'ili-hou Leleipaoa
I
1285. Li'ili-kaki'i Miliamau
Li'ili-kahuli Ku1ana
Li'ili-homo1e
o
'Iwa'iwa
;-
Li'ili-pukaua Luna
!
Li'ilililoli10 Kaua
1290. Li'ili1ana1ana Lilo
Li'ililanakila Kila
Li'ililana-au Kilaua
Li'ilimalana Mana
Li'iliahu1a Lana
1295. Li'ilipukiu Piko
Li'ilipa1uku Hu1ikau
Li'i1ima'ema'e Pakapaka
Li'i'oki'oki Li'ili'i
I
Li'iali'i1i'i Lilioma
r-
I
!
,.
93
1300. Li'iakau1i'i1i'i Manuke1e
I
Li'iakamama Mama ,
,
Li'iamama Paepae
Li'ipaepae Umu
Li'iumu Ki'i
1310. Li'imu1i'awa Newaku
Li'inewaku Mali
;---
Li'ihomali Pu1ama
I Li'ipu1ama 'Ohinu
1315. Li'i'ohinu 'Omaka
Li'i'omaka 'Olua
Li'ipau *Kaneiwa *[Ke ko1u 0 ke kai 0 Kahina1i'i)
O'A o Li'i
Ali'i La'a
1320. A1i'i1a'a Aka
Ali'iaka Mau
Ali'imau Ali'i
Ali' iali' i Pohea
,
Ali'ipo'i Mi'i
1325. A1i'ikono Pahu
Ali'ipahu 'Ume
A1i'i'ume Ha1a
Ali'iha1a Poniponi
Ali'iponi Ke1enanahu
!
1330. Ali' ilanahu
Ka'eka'ea
,
A1i'ikaea Hohonupu'u
I
A1i'ihonupu'u Kaeahonu
I
Opu'upu'u *[La'aniha ka wahine)
*[See Ka Wa Umikumama1ua, line 1546)
I
I
Ali'ilehe1ehe Lehe1ehe
1335. A1i'imako1u Hinako1u
I
A1i'inohouka Mauka
ali'ihimuhani Haui
r
A1i'i1e1eiona Lopiana
!
A1i'iwa1a'au Kuke1eau
1340. Ali'ikuwa1a Mana'a'a1a
A1i'ikomokomo Lupuhi
Ali'iaku Ikuwa
A1i'inewa Mania
,--
Ali' ikuhikuhi Lahu1ahu
1345.
Ali I ikilo Loa
Ali'ikilo1oa Pokopoko
Ali' ikilopoko Anana
Ali'iemi 'Ami'ami
Ali'iko1o Lepau
1350. Ali'ihe1u Lepeake
A1i'ihe1uone Ma1amu
A1i'ipu'uone Nahakea
A1i'ikamanomano Ho'ou1i
Ali' ihukeakea Po101ani
1355.
Ali'ipauku Ka1aka1a
A1i'inana Huli
Ali'ikilokilo Ke1ea
I
Ali'ikilo1una Ha1u1u1u
94
1359. Ali'ikilo1ono Ka1ahai
1360. Ali' ikiloau Kanamu
Ali'ikilohonua Heanaipu
Ali'ikilouli Ho'owi1i
,
Ali' ikilokai 'Ume I
I
Ali'ikilonalu 'Ohi
1365. Ali'ikilohu1u Pelapela
I
,
Ali' ikiloahu Oheohe
Ali' ikilomakani Ma1umalu
Ali'ikilola Lipoa
Ali'ikilohoku Kanulau
1370. Ali'iki1omalama Nahe1e
A1i'ikilomakali'i Ho'opu1u
Ali'ikilokau Kakeli'i
I
A1i'iki1oho'oi10 Hu1u
A1i'ika'ana'au Lono
1375. A1i'ika'anama1ama Kea
Ali'ika'anaua Papahuli
Ali' ikilomo' 0 Mo'olio
Ali' ikilokua Kilohi
I
Ali'ikiloalo Anapu
1380. Ali'ikUohope A-aa
Ali'iki1omua Pehe
Mua Wanaku
,
Muapo Haina
Muahaka Ku1amau
1385. Mua1e1e Hilipo
I
Muakaukeha Keanukapu
Muaha1e La'apilo
Muahalekapu Ho'ohali
,
Muaanoano Kauia
1390. Muakekele Ipu
Muahaipu Kahiko
Muakahiko Wa'awa'a
Muawa'a Po'i
Muapo'ipo'i He1enaku
1395. Muakama1ulu Kaukahi
I
Muahele'i Lulu
!
Muakohukohu Mo'olelo
Muakahllkahu Kapili
Muaoma Kahu
1400. Muanalu Anoano
Muana1uhaki Nalu
Muanalupopo'i Poki'i
,
Muanaluka10he Nanaku
Muana1uha'ikaka1a Moku
1405. Muala1a
Ho'onahu
"
Muahaipu 'Api 'api
Muapule Mahoa
Muahanu' ala Ahia
Muaikekele Mulemu1e
,
1410. Muaipoipo 'Akia
Muakala'iki'i Lena
Muakawa'a 'Auhuhu
,
1413. Muaiopele La'aumele
Muaiopola La'ala'au
1415. Muapali Wahine
Muaho'opo Kikana
Muaunu
Ui-a
Muaha'i
Kahuli
Mualupe 'Eli' eli
1420. Muakala Mo'omo'o
Muawekea
Kapu
Muahilo
Lau
Muakahu Eiwa
Muakahukahu Hiliahu
1425. Mua'ama'ama Kaomi
Muaahilo Auwe
Muaanoa Olopule
Muaale'ale'a Ka'imai
Muainakalo Kinika
1430. Muaohupu Niniha
Muaikauka Niniahu
Muaikumuka Moemole
Muaikaunukukanaka Mokukaha
Muaokalele Opilopilo
1435. Muaokahaiku Meheia
I
Muaokahanu'u Kamanuha'aha'a
,.
Muaokalani Lele'amio
I
Muanu'unu'u Kahakaua
,
1440. Muaokamoi Holi
I
Muaokaha'i Haehae
Muaokeoma Mano
Muaokekahai Opelele
Muaoka'oliko Ehu
1445. Muaokapahu Kapilipili
Muaokahana Hapoe
Muaoakahanai Hunu
Muaokaipu Ohekele
Mua'umeumeke Pukapu
1450. Muapo'i Ponouli
Muaahuliau Lehiwa
Muaipapio Keleauma
Muailoiloi Pohopoho
Lo'imua Nanio
1455. Lo'ikahi Pae
,-
Lo'ialua Pililauhea
! Lo'ilo'i Manukoha
Lo'ikalakala Kanaia
Lo'iloloi Naio
1460. Lo'ilolohi Puhimaka
Lo'inuilo'i Kalino
Lo'ilo'ikaka Kalaniahu
Lo'iakama Poepoe
Lo'iiopoe Hiloauama
1465. Lo'ilo'inui Uhuau
Lo'ipouli Moku
,-
Lo'imia Leleiona
Lo'iapele Haikala
1469. Lo'iahemahema
Nakulu
1470. LO'iakio
Kukala
Lo'ialuluka
Hi'ipoi
Lo'iahamahamau
010
Lo'i'010'010
Papa'a
Lo'ikolohonua
Hano
I
1475. Lo'iipulau
Mahoe
Lo'ianomeha
Kaloa
Lo'ikinikini
Pokipoki
Lo'imanomano
Kinikahi

-Lo'ilo'imai
Ho1iolio
1480. Lo'i10'ikapu
A10hi
Lo'i10'ikala
Aheaka
I
Lo'i10'inahu
Niao
Lo' ilo' ipili Wali
Lo'iahuahu Wa1eho'oke
1485. Lo'iku1uku1u Nohopali
,
Lo'ipilipa Nohinohi
Lo'ipilipili Mahea1ani
Lo'iha1a1u Palimu
Lo'iha1u1u1u Kahiona
1490. Lo'i10'i1e1e Lukama
Lo'i10'ipa Kahikahi
Lo'ipakeke Waikeha
Lo'iloipo Manini
Lo'i10'ipo1010 Hina10
1495. Lo'iipo1010 Oamaamaku
Lo'ikamake1e Lahi
Lo'ihi'aloa Ke1eakaku
Lo'imanuwa Lahipoko
r
Lo'ika10ka10 Pauha
I
!
1500. Lo'i'ihi'ihi Kaheka
Lo' ihilimau Pi' opi' 0
~
Lo'imoemoe Ho'okaukau
Lo' ipilopilo Ho'oiloli
Lo'iko'iko'i Puapua
1505. Lo'iko'i'i'i Mahiapo
Lo'ilo10ilo Ku1ukau
Lo'ilo10ilo(?) Kupe'e
Lo'ilo1oikapu Kealanu'u
Lo'i1a1010 Kinana
1510. Lo'i10'inaka Pu1e1ehu
Lo'i10'i1a Milimili
,-
Lo'ilo'ikopea
Lo'iimauamaua
Apoapoahi
Po1a
Lo'iikuki'i Houpo
1515. Lo'iimanini Kakiwi
Lo'iipukapuka Po 1 inahe
Lo'iomilu Ipu1au
Lo'iomi1iapo Nahawiliea
Lo'iomakana Ho'olaumiki
1520. Lo'iokanaloa Palaha1aha
Lo'ioki'iki'i Hu1ikahikeoma
r
Lo'iihi'ikua Kahiliapoapo
Lo'iihi'ia10 Kaheihei
r
,
,
I
,
"
1524.
1525.
1530.
Lo'iokanaha
Lo'iikeluea
Lo'iopilihala
Lo'iomalelewa'a
Lo'ii'ele'ele
LO'ipo
Pola'a--
7/
Hilipalahalaha
Apuwaiolika
Ohiohikahanu
Palakeaka
Mimika
Kilika, hanau 0
-1531. Hanau ka 'ino, hanau ke au
Hanau ka pahupahu, kapohaha
1535.
1540.
1545.
Hanauka haluku, ka haloke, ka nakulu, ka honua naueue
Ho'iloli ke kai, pi'i ka mauna
Ho'omu ka wai, pi'i kua a hale
Pi'i konikonihia, pi'i na pou 0 Kanikawa
Lele na ihe a Kauikaho
Apu'epu'e ia Kanaloa, Kanikahoe
Hanau 0 Poelua i ke alo 0 Wake a
Hanau ka po'ino
Hanau ka pomaika'i
Hanau ka moa i ke kua 0 Wakea
Make Kupolo-li'ili-ali'i-mua-o-lo'ipo
Make ke au kaha 0 piko-ka-honua, oia pukaua
Hua na lau la nalo, nalo i ka po liolio--
! ~
!
!
,-
I
I
~
I
,
644.
650.
655.
660.
655.
672.
673.
675.
680.
685.
(9) The Ninth Era
La'ila'i serene, 'Ola'ikuhonua, earth calm,
placental bond between man and earth,
In searing pain, moaning, the chiefess cries out,
This woman of highest rank ascending to heaven,
In the forest her agony sounds to the sky,
Sounds of chiefly birth issue from the placenta,
The child of Ki'i appears at the center,
Comes out uplifted into chiefly rank,
Tinged red the foetal color signs are set,
Set on the forehead short infant hair,
Set on the chin a hairy down,
The generation of this mysterious woman,
The woman of 'Iliponi, in 'I'ipakalani,
The nether fires tick that fires human passion,
This woman who lived in Nu'umealani,
Land where the chiefly power existed,
She stripped the dark leaves of koa,
This woman of awesome being,
With Ki'i, then with Kane,
With Kane through the immense night,
When these generations slept together,
That multiplied in the night descendants
compatible with each other,
That became the senior line
Of titled chiefs who lived in Nu'umealani,
Who were conceived there, born live on the earth,
Born Hahapo'ele, female,
Born Hapopo,
Born 'Olohelohe after them,
On the maternal line of that generation,
It was day.
(10) The Tenth Era
o Maila, called La'ila'i the gentle,
o Kane, pillar 6f Kapokinikini, Ki'i the titled chief,
Born La'i'olo'olo who lived in Kapapa,
Born Kamahaina, male,
Born Kamamule, male,
Kamakalua, female
Po'ele-i, miscarried, child
Po'ele-a, miscarried, child
Wehi-wela-wehi-loa;
La'ila'i went back to live with Kane,
Born Ha'i, female,
Born Hali'a, female,
Born Hakea, male,
Born those who were fed at the breast,
Smacking, sputtering, unsteady ones,
Held up, sulking, speechless ones,
Kane was speechless and kept silent,
,
:
,
i
:-
,
i
690.
695.
700.
705.
--
Quiet about the defeat of his succession,
Because his were only female issue,
No males having been born to him,
That descendants born to his children
Would be denied seniority after him;
(She) had given the sacred ~ to Ki'i,
It was Ki'i who had slept with-her;
Kane cursed that the first of his lOins,
Cursed that Ki'i's by La'ila'i had cast them behind,
They had flung this injury like stones .at.Kane,
When drumbeats had announced the message
That gave signal his was the junior succession
On the lineage of those to succeed him
As chiefs of the first-born son,
The first-born son of La'ila'i was first by Ki'i,
The son of theirs born chief there then,
Came forth.
(ll) The Eleventh Era
708. This woman lived as a chiefess of pi'o rank,
This chiefess seated at the rank of ruling chiefs,
710. She lived above. her piit rank arching over Ki'i,
The children who were 0 spring of her womb:
Born Kamahaina, male,
Born Kamamule, who followed him,
Born Kamamainau, between,
715. Born Kamakulua, the youngest, female;
Kamahaina, a male, lived with Hali'a
Born Loa'a, male
[Line from Loa'a to Pola'a, lines 718-1530]
1530.Po1a'a, sacred night--
1531. Born the storm, born the current,
Born the thundering wave, the shattering night,
Born devastation, destruction, rumbling, the earthquake,
The sea churned inside out, climbing the mountain,
1535. The sea silenced everything, backing over houses, _
Resonating, vibrating, climbing the posts of Kanikawa,
The spears of Kauikaho flew,
Ravaged by Kanaloa, Kanikahoe,
Born the second night on the front of Wakea,
1540. Born night of evil misfortune,
Born night of good fortune,
Born the titled moa lineage on the back of Wake a ,
Dead Kupolo-1i'ili-ali'i-mua-o-lo'ipo,
Dead in the current at the navel of the earth,
1545. Prolific line of chiefs of the day past,
that vanished into night just before dawn.
,-
!
I
I
100
The time of the Ao, which means daylight and 'world', the
world perceived by the conscious'mind, the concrete world of day,
beginning with Ka Wa Ewalu (The Eighth Era), is the history of
the Hawaiian chiefly lineages descended on the maternal line through
La'ila'i (w). Two chiefly branches are born from her association
with Ki'i (k) the first man, and Kane, the god. The genealogical
recitation of these branches spreads through the eleventh era,
thusly:
(A) La'ila'i (w)
(B) La'ila'i (w)
(C) La'ila'i (w)
Kamahaina (k)
Loa'a (k)
Kane (k)
Ki'i (k)
Kane (k)
Hali'a (w)
Hahapo'ele (w)
Hapopo (w)
'Olohelohe (w)
La'i'olo (k)
*Kamahaina (k)
Kamamule (k)
Kamamainau (k)
Kamakulua (w)
Po'ele-i (w)
Po' ele-a (w)
Wehi-wela-wehi-loa (k)
Ha 'i (w)
*Hali'a (w)
Hakea (m)
Loa'a (k)
[generations descended from Loa'a (k) to Pela'a]
It contrasts with the earliest Kumulipo genealogy written by
David Malo at Lahainaluna Seminary which dates from Lahaina, January
25, 1827:
Okumulipo
Poele ele
Pouliuli
Popanopano
Pokanokano
Okapohiolo
Okapohaneeaku
Pokinikini
Opoele
Pohaha
Powehiwehi
Pola1awehi
Polalouli
Okapohaneeaku
Okapohaneemai
Okapomanomano
ka wahine
ka wahine
ka wahine
ka wahine
ka wahine
ka wahine
ka wahine
ka wahine
Hanau Lailai he wahine Okeliiwahilani kana kane
Hanau mai ka laua 0 Ki'i ka mua
Hanau mai 0 Kane
Hanau mai Kahee 0 Haunawe1u '
Hanau na pahu 0 Moana1iha laua 0 Kawaomaukele
Hanau ae1a ko lakou hope 0 Kupaloliili he kanaka ololoa
101
hookahi 1au alii 0 kana ola ana
Hanau na Poelua i ke ale 0 Akea 0 Kapoino 0 Kapomaikai
Hanau ka Moa i ke kua 0 Akea alaila make Kupaloliili
[0 Kumulipo (I) Ke Kuauhau ko lakou mau ina ua palapala ia ma
Lahaina 1anuari 25/1827 He Buke no ka oihana kula, Davida Malo
ke kahukula]
The cosmogonic night is divided into eight periods and sixteen
phases (male + female) beflore La'ila'i (w) [See comparative list
! below]:
i
,
r
I
I
[Kalakaua text]:
1. Kumulipo
2. Pouliuli
3. Po'ele'ele
4. P.Qpanopano
5. Pokanokano
6. Pohiolo
7. Pohane' eaku
P.QPihapiha
8. Pokinikini
[Malo text]:
1. Kumulioo
2. Po'ele'ele
3. Pouliuli
4. P2panopano
5. Pokanokano
6. Kapohiolo
7.
8. Pokinikini
Po'ele
Powehiwehi
Pohiha
Polalowehi
Polalouli
Pohane'eaku
Pohane'emai
Pohe'enalu
Pohe'enalu mamao
Po'ele
Pohaha
Powehiwehi
Polalawehi
Polalouli
Kapohane'eaku
Kapohane'emai
Kapomanomano
The recitation of the genealogy of La'ila'i (w) as the first-born
of the unfolding night is (per the Malo text of the Kumulipo):
Born La'ila'i a female; Keli'iwahilani, her husband,
Born theirs, Ki'i the first,
Born Kane,
Born Kahe'e-o-Haunawelu
Born Na-pahu-o-Moanaliha and Kawaomaukele
Born after them Kupaloli'ili, _
Born two nights on the front of Akea, Kapo'ino and Kapomaika'i,
Born the Moa titled chiefs on the back of Akea,
Then died Kupaloli'ili.
,
The chief difference between the Kalakaua text and the earlier
!
Malo 'text is:
(1) La'ila'i (w) is the mother of Ki'i and Kane, their father
being Ke1i'iwahilani (k);
(2) Ki'i (k) is the older son, elder sibling of Kane;
(3) They have four more children, the names of which connote:
,
!
I
I
,
!
I
I
I
I
(a) Ka-he'e-o-hau-nawelu [Cpo -wele (Kalakaua text]:
'octopus' (he'e), or 'flow', as of fluid, blood;
'chief/ess (hau) , title from the maternal line
'thin, fine, soft' (nawele)
(b) Na-pahu-o-Moanaliha
'drum/beats', 'thunder-clap' (pahu/pahu)
[Cpo Liha-mua/-muli, first month of the Tonganyear]
(c) Kawaomaukele, i.e., Ka-wa-o-mau-kele, the time of
migration, continuing; or Ka-wao-ma'ukele. the wet
rain forest
(d) Kupaloli'ili. from Kupa. native-born son [Cpo Kupo-,
Kalakaua text, IiQ.'night', ku 'stand/upright'; prob-
ablely a chiefly title/rank]
A Kumulipo text handed down in the Kuluwaimaka/Bridges family
[courtesy of Cy Bridges] and identified as a a text from the Kalani-
anaole collection to Kalakaua gives a similar sequence, as follows:
Kumulipo (kane)
Poe lee Ie
Pouliuli
Popanopano
Pokanokano
Kapohiolo
Kapohaneeaku
Poele (wahine)
Pohaha
Powehiwehi
Polalowehi
Polalouli
Kapohanee
Kapohaneemai
Poelelele (keiki)
Pouliuli
Popanopano
Pokanokano
Kapohiolo
Kapohaneeaku
Lailai (w)
Kii (Mahoe)
Kane (Kane)
Kaheehaunawele
Moanaliha
Kawaomaukele
Kupololiilialiimuaoloipo
Re kanaka ola loa a he mau lau alii make 0 Kupololiilialiimuaoloipo
Ma ka mele Kumulipo nae ua hoike ia mai he hanauna kanaka okoa
ahe mau lau hanauna alaila hanau maila
Kii
Kane
make 0 Kupololiilialiimuaoloipo
Lailai
Lailai
Kamahaina
Rai
Polaa (I ke ale 0 Wakea)
Poelua
Kapoino
Kapomaikai
Ka moa i ke kua 0 Wake a
Kamahaina (k)
Kamamale (k)
Kamahainau (w)
Kamakulua (w)
Rai (w)
Ralia (w)
Rakea (w)
Loaa
r
I
I
I
r
I
!
I
r
r
I
lUj
This text (hereinafter referred to as the Kuluwaimaka/Kalanianaole
[KK] text, versus [K] (Kalakaua) and [M] (Malo) text], is in the night
sequence to La'ila'i (w) closer to [M] rather than [K], except that
Ki'i (not Keli'iwahilani) is the husband of La'ila'i (w). Both [KK]
and [M] (and not [K]) also retain the Luanu'u branch of the Puanue
genealogy, which has been deleted [K]. The [KK] text also states:
"A man of long life and many chiefly descendants, (then) Kupolo-
li'iali'imuaolo'ipo died."
Kupololi'iali'imuaolo'ipo is, however, in [KK] born at the same
time after the night becomes daylight, thus the death of Kupololi'ili-
ali'imuaolo'ipo after Pola'a is not the same individual but the entire
chiefly branch that succeeded after La'ila'i (w), Ki'i (k), Kane (k),
and Kupololi'iliali'imuaolo'ipo, with this one exception. Ki'i (k)
and Kane (k) were "twins" (Mahoe). The list [KK] shows the succession
of La'ila'i's descendants from Ki'i (k) and Kane (k) where the two
lists converge ([KK] and [K], not [M]), in the next generation, from
Kamahaina (k) and his marriage to Hali'a (w) [K], or to Ha'i (w) [KK].
Depending on which source was accurate, the rank of Loa'a (k) would
be nababy a half-brother/half-sister marriage [K] or ni'aupi'o by
full-brother/full-sister marriage [KK]. The Malo text [M] contri-
butes more to the Puanue
La'ila'i (w) and Pola'a.
[KK], the [KK] keeps the
to Pola'a in [K].
genealogy than to the sequence between
Thus, of the three versions [M], [K], and
Puanue from [M] and the Kamahaina/Loaa
In a new concentrated genealogical study of the Kumulipo texts,
therefore, it will be necessary to return the Puanue genealogy to
the basic Kumulipo text of the Kalakaua version which Lili'uokalani
(1897) and Beckwith (1950) translated into English, preceded by the
Adolf Bastian translation into German (1881), all of which did not
have the Puanue sequence. A comparative study would indicate what
necessity the Hale Naua may have felt required that it be set aside
until the court genealogists could analyze its significance, perhaps,
to the ruling dynasty in the last 19th century.
[to be continued]
103A
[*Note: Errata sheet. Please enter these corrections to your text,
pages 82-99)
page 84: Line 817 Koikua Keaho
Line 843 Kaumau Puoho
844 Kaukahi Ma'e1e
845 Mauka Kai
Page 91: Line 1239 Polokuaiwa Hemo
~
Page 92: Line 1273 Lai'ilikaili Nanue
Page 93: Line 1305 Li'iluaki'i Kini
1306 Li'iluakini Lohi
1307 Li'imalohi Nahele
1308 Li'ikaunahele
' U ~ a
1309 Li'iaupa Li awa
Line 1313 Li'ipulama Palama
l314 Li'ipalama 'Ohinu
l315 Li'iohinu 'Omaka
~
,
,-
,
1546.
1550.
1555.
1560.
(12) Ka Wa Umikuma1ua
Opu'upu'u ke kane
Opu'upe
Opu'umauna
Opu'uhaha
Opu'ukalaua
Opu'uhanahana
Opu'uhamahamau
Opu'ukalauli
Opu'ukalakea
Opu'ukalahiwa
Opu'ukalalele
Maunanui
Maunane'e
Maunapapapa
Maunaha'aha'a
Maunahiolo
Pu'ukahonua
Ha'akuku
Ha'apipili
1565. Kanioi
1570.
1575.
1580.
1585.
1590.
1595.
*Puanue
Kepo'o
A-'a'a
Piowai
Nananu'u
Ha'u1anuiiakea
Mahikoha
'O'opukoha
Hawai'i
Kekihe-i
Makuaikawaokapu
Makaukau
Ka101opiko
'A'a
Kauwila
Palipali
Puna1auka
Pihe'e1una
Ma1ana'opi'opi
Ma1anaopiha-e
Hanau Kiha1a'aupoe he
Hanau 0 'U1u, he 'Ulu
Hanau ko 1au1a muli 0
Kepo'o
Oliua
Kikona
Ho'opu1upu1u
Ho'olehu
Ka'u1unoka1ani
Ho'ouka
Kana1u
Po'i
Paepaema1ama
104
La'aniha ka wahine
Pepe
Kapu'u
Leleiao
Mauka-o
Kilokau
Halalai
Make1e
Opu'u'e1e
Opu'umakaua
Le1epau
Make1ewa' a
Hulipu
Kanaua
Ha'a1epo
Hane'ene'e
Lalohana
Wa'awa'a
Ha'amomoe
Ha'akauwila
La10mai
Kau-a-wana
Ho'oanu
'A'amoa
Makohilani
Huku
Hinaho'oka'ea
Kumananaiea
Ulunui
Keki1a' au
Ikawaoe1i10
Haha1ua
Kalo1o'a'a
Waka'au
Uhiuhi
Palimoe
Punalakai
Pihe'e1alo
Haika'u1unui
Pihaehae
Wauke
Halu1u
Kauikau
Ka'imai
Auna
Lapa'i
Kahele
'Aluka
Hakihua
Lenawa1e
Kaumai
105
I
1597. Kaulana Kaulal0
Pala'au Paweo
Nuku'ono Hopulani
1600. Pouhana Hanaku
I
Kaiwiloko Kamaka
Leua Ka'oiwi
Ho'okahua Ho'omalae
Kuiau Ku'iaeonaka
1605. Kapawaolani Kaini'o
Manamanaokalea Kaukaha
'Auku'u Koha
Kakahiaka Ku'ua
Kapoli Ho'opumehana
1610. Kimana Kalimalimalimalau
Polohilani Kalanimakuaka'apu
Kahilinaokalani Hemua
Kapaia Ho'olawakua
Kakai Manawahua
1615. '0' ili Mohala
Kapaeniho 'Oke'a
Kaupeku Kapua
Ka'ope'ope Kuka'ailani
Nakia Ho'omaua
1620. Ko'ele Lohelau
Huakalani Kaunu'u'ula
Nu'uko'i'ula Meheaka
Kaioia Meheau
Kalalomaiao Ho'oliu
1625. Hakalaoa Ku1ukau
Kekoha Mahikona
Pipili lilukau'u
Ka'u1amaokoke Kapiko
Ka'ulakelemoana Ho'omau
1630. H'ikalaulau Hamaku
Hainu'awa 'lilahuanu
Laukohakohai Ho'olilihia
Opa'iakalani Kumukanikeka'a
Opa'ikumulani Kauikaiakea
1635. Liahu Kapohele-i
Kanikumuhele Ho'omauolani
Ho' opililani Nawihio'ililani
Ohemokukalani Kauhoaka
Pilihona Mahinakea
1640. Ho'omahinukala Paliho'omoe
La'iohopawa Kuaiwalono
Kuliaimua Ho'opi'alu
La'aumenea Mahiliaka
Ho'opl.liha'i Holiliakea
1645. Kiamanu Pu'unaueakea
Ho'opa'ilimua Ho'opi'imoana
Nakukalani Kaukealani
Naholokauihiku 'Apo'apoaKea
Pepepekaua Puhiliakea
1650. Ho'omaopulani Ahuahuakea
Kukulani Awekeau
106
I
1652. Kukauha1e1a' a Waka'aumai
Kukaimukanaka Hiliapale
Kukamokia Hauli
1655. KUkahauli Le1e'imo'imo
Kukamoi Ho'oahu
Kukaluakini Pu'epu'e
Ho'opilimoena Kahiolo
Ho'opailani Mahikona
1660. Lohalohai Lauhohola
Ke1ekauikaui Mokumokalani
Kanikania'ula Meimeika1ani
Ke1eikanu'upia Pihana
1665. Keleikapouli Opi'opuaka
Kelemalamahiku Ku'uku'u
Ho'ohiolokalani Ho'opalaha
Ho'opihapiha Ho'onu'anu'a
Ho' opalipali Kuka'alani
1670. Mihikulani Poupehiwa
Ho'oholihae Hinapahilani
Pi'ipi'iwa'a Naukelemoana
Kakelekaipu
Laulaulani
1675. Nakiau'a'awa Po'iao
Nanue
Kuhimakani
Nafolohi
Lonoaakaikai
,
Ho ohewahewa Ho'opalepale
Milimilipo
Miliho'opo
1680. Ku'emakaoka1ani 'Ohuku
Po'opo'olani Heanalani
Ka'iliokalani
Kiloahipe'a
Ho'oipomalama
Kaikainakea
Kunikunihia Mali'iluna
1685. Paniokaukea
Pokaukahi
Polomailani Nakao
Polohiua
Heiehiao
Kukukalani
Pani'oni'o
r- Ho'olepau Holoalani
1690. Nu'ualani Pahiolo
Lanipahiolo Mukumulani
Ho'omukulani
Newa'a
Ho'onewa
Kua'a'ala
Lanuku'a'a'a1a Pilimeha-e
1695. Ho'opilimeha-e Niniaulani
Maninikalani
Kalaniku
Ho'onakuku Nahunahupuakea
Lanipuke Kalol0
Ahukele
'0' ilialolo
1700. Pi'oalani
Pi'oalewa
Miahulu Pahulu
Minialani
Ki'ihalani
Kumakumalani Ho'ouna
Ho'opi1ipilikane Pilikana
1705. Nu'akeapaka Holiakea
Palela'a Palikomokomo
Palimoe Palialiku
Paliho'olapa Palimau'ua
Palipalihia Paliomahilo
,'-
,-
I
,-
I
,
I
107
1710. Hanau Paliku
Hanau 01010 Ololonu'u
Hanau 01010honua 01alohana
Hanau Kumuhonua Haloiho
OKane (k)
o Kanaloa he mau mahoe
o Ahukai (ka muli loa) Holehana
Kapili Kealona'ina'i
Kawakupua Helea'eiluna
Kawakahiko Kaha'ulaia
Kahikolupa Lukaua
1720. Kahikoleikau Kupomaka'ika'e1eue
Kahikoleiulu Kanemakaika'eleue
KahikoIe ihonua Ha'ako'ako'aikeaukahonua
Ha'ako'ako'alauleia Kaneiako'akahonua
Kupo Lanikupo
1725. Nahaeikekaua Hane'eiluna
Keakenui Laheamanu
Kahinaki'iakea Luanahinaki'ipapa
Kolunahinaki'iakea Ha'anahinaki'ipapa
Limanahinaki'iakea Onoanahinaki'ipapa
1730. Hikuanahinaki'iakea Waluanahinaki'ipapa
Iwaanahinaki'iakea Lohanahanahinaki'ipapa
Welaahilaninui Owe
Kahikoluamea Kupulanakehau
1734. Wakea i noho ia Haumea, ia Papa, ia Haohokakalani, hanau 0
Haloa
o Haloa-no
(13) Ka Wa Umikumamakolu
~ H e Lala no ka wa Umikumamalua}
1735. Paliku ke kane Paliha'i ka wahine
Palika'a Palihiolo
Lakaunihau Keaona
Na1aunu'u Pu'ukahalelo
Kapapanuinuiauakea Ka'ina'inakea
1740. Kapapaku Kapapamoe
Kapapaluna Kapapailalo
'Olekai1una Kapapapa'a
Kapapanuia1eka Kapapahanauua
Kapapanuikahu1ipa1i Kapapai'anapa
1745. Kapapanuiaka1au1a Kapapaho1ahola
Kapapaki'i1au1a Kapapaiakea
Kapai'aoa Kapapapoukahi
Kapapauli Kapapapoha
(Hanau) 0 Kapapa-pahu ka mua,
Ka-po-he'ena1u mai kona hope noho
1750. Ka-po-he'ena1u ke kane Kamau1ika'ina'ina ka wahine
Kaho'okokohipapa Mehakuakoko
Papa'iao Mauluikonanui
Papahe'enalu Hanauna
Hanau a i1oko 0 Pu'ukahonua1ani 0 Li'aikuhonua, 0 kona
mu1i mai, 0 Ohomaila
1755. Ohomai1i ke kane Honuakau ka wahine
108
1756. Kehaukea Kua1eikahu
Moha1a Lu'ukaua1ani
Kahakuiaweauke1eke1e Hinawainono10
Kahokuke1emoana Hinawai'oki
1760. Mu1inaha 'Ipo'i
Hanau 0 Laumiha he wahine, i noho ia Kekahakua1ani
Hanau 0 Kaha'u1a he wahine, i noho ia Kuhulihonua
Hanau 0 Kahakauakoko he wahine, i noho ia Ku1ani'ehu
Hanan 0 Haumea he wa.hine, i noho ia Kana10a-akua
1765. Hanau 0 Kukauakahi he kane, i noho ia Kuaimehani he wahine
Hanau 0 Kauahu1ihonua
Hanau 0 Hinarnanou1ua'e he wahine
Hanau 0 Huhune he wahine
Hanau 0 Haunu'u he wahine
1770. Hanau 0 Hau1ani he wahine
Hanau 0 Hikapuanaiea he wahine, ike (i)ia Haumea, 0 Haurnea
no ia
o Haumea kino paha'oha'o, 0 Haumea kino papawa1u
o Haumea kino papa1ehu, 0 Haumea kino paparnano
I manomano i ka 1ehu1ehu 0 na kino
1775. Ia Hikapuananaiea pa urnaurna ka 1ani
Pa 'i1io ia wahine 0 Nu'urnea
o Nu'umea ka 'aina, 0 Nu'upapakini ka honua
Laha Haumea i na mo'opuna
1'0 Ki'o pale ka ma'i, ka'a ka 1010
1780. Oia wahine hanau manawa i na keiki
Hanau keiki puka rna ka 1010
Oia wahine no 0 'I'ilipo 0 Nu'umea
I noho io Mu1inaha
Hanau Laumiha hanau rna ka 1010
1785. 0 Kaha'ula wahine hanau ma ka 1010
o Kahakauakoko hanau ma ka 1010
o Haurnea 0 ua wahine 1a no ia
Noho ia Kana10a-akua
o Kauakahi-akua no a ka 1010
1790. Ho'ololo ka hanauna a ia wahine
Ha'ae wale ka hanauna 1010
o Papa-huli-honua
o Papa-nui-hanau-moku
1795. 0 Papa i noho ia Wakea
1796. Hanau Ha'alolo ka wahine
Hanau inaina ke ke'u
Ho'opunini ia Papa e Wakea
Kauoha i ka la i ka malama
1800. 0 ka po io Kane no muli nei
o ka po io HIlo no mua ia
Kapu kipaepae ka hanu'u
Ka hale io Wakea i noho ai
Kapu ka 'ai lani makua
1805. Kapu ka 'ape ka rnane'one'o
Kapu ka 'akia ka 'awa'awa
Kapu ka 'auhuhu ka mulemulea
Kapu ka 'uhaloa no ke ola loa
Kapu ka la'alo ka manewanewa
1810. Kapu ka haloa ku ma ka pe'a
109
,
18ll. Kanu ia Haloa ulu hahaloa
o ka lau 0 Haloa i ke ao la
1812. Pu--ka--
--
!
(14) Ka Wa Umikumamaha
1814. Li'aikuhonua Keakahulihonua ka wahine
[Refer Line 1754]
1815. Laka Kapapaialaka
Kamo'oalewa Lepu'ukahonua
Maluapo Laweakeao
Kinilauemano Upalu
Halo Kinilauewalu
1820. Kamanookalani Kalanianoho
Kamakaokalani Kahuaokalani
Keohookalani Kapu'ohiki
Kalali'i Keaomele
1825. Malakupua Keao'aoalani
Ha'ule Loa'a
Namea Walea
Nananu'u Lalohana
Lalokona Lalohoaniani
1830. Honuapoiluna Honuailalo
Pokinikini Polelehu
Pomanomano Pohako'iko'i
Kupukupuanu'u Kupukupualani
,
Kamoleokahonua Ke'a'aokahonua
,
1835. Piaalani Kanikekoa
Hemoku Pana'ina'i
!
Makulu Hi 'ona
Milipomea Hanahanaiau
Ho'okumukapo Ho'ao
1840. Lukahakona Niaulani
Hanau 0 Kupulanakehau he wahine
Hanau 0 Kulani'ehu he kane
Hanau 0 Koiaakalani
0 Kupulanakehau wahine
1845. I noho ia Kahko, 0 Kahiko-luamea
Hanau 0 Paupaniakea--
[to be continued]
(12-14)
(12)
(l3)
(14)
110
The Twelfth to Fourteenth Era(s)
The Branch [to Wakea]
The Segment of the 'Opu'upu'u_[to Haumea/Papa]
The Branch of the Paliku [to Wakea]
The genealogical chronology from La'ila'i (w) to the Pola'a
'sacred-night', or time of the earthquake-generated tsunami 'flood/
deluge' that ends the line of Kupololi'iliali'imuaolo'ipo, is a line
of chiefly generations continuing through Ali'ihonupu'u [Line 1332,
6l7th generation from La'ila'i (w)], the descendants of whom do not
survive the tsunami. This tsunami, Pola'a, the fourth and last
of the tsunami (Kai a Kahinali'i) 'tidal waves' indexed into the
eleventh era, has been interpreted [Beckwith, 1950] as analogy
for a devastating battle, or for a battle that occurred during the
Pola'a period.
The line of La'ila'i (w) through Ki'i (k), the first man,
and Kane, the god (akua), through Kamahaina (k) and Hali'a (w)
[Kalakaua/Beckwith text], succeeds after the 6l7th generation [Ali'i-
honupu'u (k) Line 1332] through 'Opu'upu'u (k), brother of Ali'i-
honupu'u, to Wakea, directly, in the twelfth era, and likewise to
Haumea/Papa (w) to the same generation of Wakea in the thirteenth
era. (k) and Haumea/Papa (w) derive their close relation-
ship on the Opu'upu'u branch through the Puanue segment [Line 1566,
638th generation], which becomes the Paliku [Line 1710, 782nd genera-
tion] , and then in turn the Lia'ikuhonua [Line 1754, 80lst generation;
also Line 1814, 802nd generation].
Thus, so far as the epoch count in the Kumulipo chronology
is concerned, the 12th era is the Opu'upu'u lineage, to which the
Puanue and Paliku segments are shown to belong; the 13th era tar-
gets the Paliku down to Haumea/Papa and shows that the Liaikuhonua
segment belongs there; the 14th era targets the Li'aikuhonua down
to Wakea and his two brothers, Lehu'ula (or Lihau'ula in other tra-
dtions), and Makulukulu. Altogether, the Kumulipo genealogical chron-
ology from La'ila'i (w) to Maki'i (k), just before the Kupololi'ili
segment begins, lists 402 generations from La'ila'i (w) [Maki'i (k),
Line 1117, 402nd generation]. Altogether the Kupololi'ili segment
lasts about 412 generations to Pola'a [Kupololi'ili, Line 1118, to
111
Line 1530, thus from La'ila'i (w) to Pola'a, about 813-814 genera-
tions].
Computing the chronology from the advent of the Opu'upu'u
lineage [Line 1332, 6l7th generation] at the beginning of the 12th
era [Line 1546, 6l7th generation] requires adjustment of the Opu'u-
pu'u line to the Ali'ihonupu'u, to allow 197 generations when the
descendants of the Ali'ihonupu'u and Opu'upu'u lines form lateral
branches to the Pola'a, the Opu'upu'u then continuing beyond the
8l4th generation [Pola'a].
Discrepancies in generation count appear within the context of
these chants, eleven through fourteen, when it seems that the chron-
iclers had attempted to relate Wakea (k) to Papa/Haumea (w) in the
Puanue and Li'aikuhonua seg:ments [12th-13th cantos] and to thus
readjust the chronology from Li'aikuhonua (k) to Wakea [14th canto]
when the generation count changes, instead of 808 generations be-
tween La'ila'i (w) and Wakea/Papa [11th-13th cantos] to 830 genera-
tions between La'ila'i (w) and Wakea in the 14th chant [Li'aikuhonua].
A sixteen-generation discrepancy of 400 years through the Li'aiku-
honua genealogy appears in the 14th era/canto that changes the number
of generatiEns, so that either of these things may be considered:
(1) Wakea and Papa came in the 807th-808th generation after
La'ila'i (w) [Line 1734 (Chant 12)], which shows an inter-
calation; Line 1764 (Chant 13)].
(2) Wakea and Papa came in the 830th generation [Li'aikuhonua]
after La'ila'i (w) [Line 1847, Chant 14].
This would mean that by (1) above, Wakea and Papa came five to
six generations before Pola'a, or by (2) above, that they came six-
teen generations after Pola'a. If the Ulu/Nanaulu generation dates
applied to the Wakea/Papa genealogy may be applied here, that Wakea
and Papa lived about 25 B.C. - 1 A.D., then by (1) above, the Pola'a
tsunami happened six generations after them,. about 150 years later,
between 125 and 150 B.C., or by (2) above, the Pola'a happened
about 425 to 400 B.C. before Wakea and Papa. (This would apply if
the 25 years to a generation [Stokes] is.a plausible allowance in
the Kumulipo generations]. What the chroniclers were trying to recon-
cile were the numbers of generations before or after the Pola'a when
Wakea and Papa lived, therefore, these enumerations involved cosmic
,-
~
:-
,
,-
I
I
I
r
r
ll2
or antediluvian numbers allowing for the precession, i.e., 'collapse',
hiolo of the 'wave(s), (nalu) or 'current(s), (au) of time adjusted
to the precession of equinoxes, during which four such tsunami (kai
a ka hinali'i) take place in the eleventh era as a kind of gauge,
each of which is about 200 generations averaged apart:
(1) Mahina1e'a Pa1emo [Ke kai 0 Kahina1i'i]
[Line 909; 194 generations from La'ila'i (w)]
(2) Papio Lo'i1o'i
[Ka 1ua 0 ke kai 0 Kahinali'i]
[Line 1114 ; 399 generations from La'ila'i (w) ]
(3) Li'ipau Kaneiwa
[Ke kolu 0 ke kai o Kahinali'i]
[Line 1317; 602 generations from La'ila'i (w) ]
(4) Po1a'a [Pilikia (w) KK text]
[Line 1530, 814 generations from La'ila'i (w) ]
The cosmic nature of these kai 'sea(s)' of Kahinali'i is
evident by several celestial referents:
(a) Mahina-
(b) -le'a
(c) Palemo
(d) Kahinali'i
(e) Li'i-
(f) Kane-
(g) -la'a
moon
star [Cpo Hokule'a, Arcturus in Bootes]
moon, 'stranded', i.e., visible in day-
light; i.e., full moon, visible during
daylight
star [Cpo Tahiari'i, Capella in Auriga;
Tahitian]
star/constellation [Makali'i, Pleiades
in Taurus]
ecliptic, solstice [Tropic of CaBcer),
sun at the northern limit, 23.5 North
star/constellation [Cpo Oraaka, Pegasus,
Kapingamarangi; month name]
The Mahinale'a/Palemo referent [Line 909; 194 generations
from La'ila'i (w)] recalls the hinale'a wrasse in the prologue to
the second era that floats in na wai 'ehiku 'the seven waters', which
may refer to something "seven" in terms of the cosmos and genealogy,
i.e., the seven wa of the cosmic Po, or the seven stars of the Big
Dipper (Na Hiku) , or the seven segments that make up the 814 genera-
tions enumerated in the eleventh wa:
(1) La'ila'i (w) to Maki'i (k) 402 generations [Line 1117]
(2) Kupololi'ili (k) to Kupolo'ololi 55
"
[Line 1172)
(3) Polo (k) to Polowaikaua (k) 72
"
[Line 1244]
(4) Li'ili (k) to Li'ipau (k) 73
"
[Line 1317]
~
I
r
113
(5) Ali'i (k) to Ali'ikilomua (k)
(6) Mua (k) to Mualoiloi (k)
(7) Lo'imua (k) toPola'a
62 generations [Line 1381]
72 generations [Line 1453]
72 generations [Line 1530]
Do these antediluvian ages and genealogical segments give any
clues through their relative coincidence as to the number of years
per generation used to calculate the precession? Let us consider:
(1) La'ila'i (w) to Mahinale' a
194 generations [Kaiakahinali'i
(2) La'ila'i (w) to Papio 399 generations [Kaiakahinali'i
La'ila'i (w) - Maki'i (k) 402 generations
Kupololi'ili - Kupolo'ololi 457 generations
Polo
-
Polowaikaua 529 generations
(3) La'ila'i (w) to Li'ipau 602 generations [Kaiakahinali'i
Li'ili
-
Li'ipau 602 generations [Kaiakahinali'i
La'ila'i (w) - Ali' ikilomua 665 generations
[Ali'i
-
Ali'ikilomua]
La'ila'i (w) - Nualoiloi 737 generations
[Mua - Mualoiloi]
(4) La'ila'i (w) to Pola'a 814 generations [Kaiakahinali'i
[Lo'imua to Pola'al
I]
II]
III]
III]
IV]
The antediluvian age in these calculations is approximately 200
generations per Kaiakahinali'i 'deluge', and four of them have occurred
:- in 800 + 14 generations, the 14 generations or any number of genera-
tions after 800 representing a progression into the next antediluvian
r age. This means that the Kumulipo poet(s) assess the time of Wakea
as coincident with the Pola'a, thereabouts, and that his descendants
~ would be in the fifth antediluvian age during the time elapsing
between Chant 14 and Chant 16, the conclusion of the daylight,
after which time reverts in a cycle back to the beginning of the
night. On that basis each wa of the Kumulipo represents a cycle
of time, each kai represents another cycle of time, and each genera-
tion represents a unit within these cycles. The question remains
and is vital to our concern at this point: what is a generation
in the cycle of time down to Pola'a, and are these generations true
generations? Or, are they representative of eponymic ancestry,
I i.e., ancestral generations reflecting cosmic time?
,-
114
What is an antediluvian age? An antediluvian age is a period
ante 'before' the Flood, of which there is one known in the Bible
in the time of Noah, and in other mythological tales of the univer-
sal flood. The authors of Hamlet's Mill discuss the deluge in
terms more consistently applied through a knowledge of zodiacal
ages and cosmic time:
"There are many events, described with appropriate terrestrial
imagery, that do not, however, happen on earth. In this book there
is mention of floods. In tradition, not one but three floods are
registered, one being the biblical flood, equivalents of which are
mentioned in Sumerian and Babylonian annals ...
"There are tales, too, of cataclysmic deluges throughout the
great continental masses, in Asia and America, told by peoples who
have never seen the sea, or lakes, or great rivers. The floods the
Greeks described, like the flood of Deucalion, are 'mythical' as
the narrative of Genesis. Greece is not submersible, unless by
tsunamis ...
" ... Plato's Solon keeps his conversation with the Egyptian
priest on a mythical level, and his discussion of the two types of
world destruction, by fire or water, is astronomical ...
"The 'floods' refer to an old astronomical image, based on an
abstract geometry ...
"First, what is the 'earth'? In the most general
'earth' was the ideal plane laid through the ecliptic.
sense, the
The 'dry
earth', in a more specific sense, was the ideal plane going through
the celestial equator. The equator thus divided, two halves of the
zodiac which ran on the equator. The equator thus divided two
halves of the zodiac which ran on the ecliptic, 23 1/2
0
inclined
to the equator, one half being 'dry land' (the northern band of
the zodiac, reaching from the vernal to the -autumnal equinox), the
other representing the 'waters below' the equinoctial plane (the
southern arc of the zodiac, reaching from the autumnal equinox,
via the winter solstice, to the vernal equinox) ...
"This could be neglected were it not for the fact that the
equinoctial 'points'--and therefore, the solstitial ones, too--do

,
r-
,
115
not remain forever where they should in order to make celestial
goings-on easier to understand, namely, at the same spot with
respect to the sphere of the fixed stars. Instead, they stubbornly
move along the ecliptic in the opposite direction to the yearly
course of the sun, that is,against the 'right' sequence of the
zodiacal signs Pisces, instead of
- -:>Taurus) .
"This phenomenon is called the Precession of the Equinoxes,
and it was conceived as causing the rise and the cataclysmic fall
of ages of the world. Its cause is a bad habit of the axis of
our globe, which turns around in the manner of a spinning top,
its tip being in the center of our small earth-ball, whence our
earth axis, prolonged to the celestial North Pole, describes a
circle around the North Pole of the ecliptic, the true 'center'
of the planetary system, the radius of this circle being of the
same magnitude as the obliquity of the ecliptic with respect to
the equator: 23 1/2. The time which this prolonged axis needs
to circumscribe the ecliptical North Pole is roughly 26,000 years,
during which period it points to one star after another: around
3000 B.C., the Pole star was alpha Draconis; at the time of the
Greeks it was beta Ursae Minoris; for the time being it is alpha
Ursae 11inoris; in A.D. 14,000 it will be Vega. The equinoxes,
the points of intersection of ecliptic and equator, swinging from
the spinning axis of the earth, move with the same speed of
26,000 years along the ecliptic.
"The sun's position among the constellations at the vernal
equinox was the pointer that indicated the 'hours' of the precess-
ional cycle--very long hours indeed, the equinoctial sun occupying
each zodiacal constellation for about 2,200 years. The constella-
tion that rose in the east just before the sun (that is, rose
heliacally) marked the 'place' where the sUn rested. At this
time it was known as the sun's 'carrier,' and as the main 'pillar'
of the sky, the vernal equinox being recognized as the fiducial
point of the 'system,' determining the first degree of the sun's
yearly circle, and the first day of the year. At Time Zero (say
5000 B.C.--there are reasons for this approximate date), the sun
,
,
.<.10
was in Gemini; it moved ever so slowly from Gemini into Taurus,
then Aries, then Pisces, which it still occupies, and will for some
centuries more. The advent of Christ the
was hailed by Virgil, shortly before Anno
order of centuries is now being born ...
Fish marks our age.
Domini: 'a new great
It
[*Note: 'Christ the Fish' is a reference to the entry of the
sun into Pisces at the vernal equinox, the beginning of the Age of
Pisces in 1 A.D., Anno Domini in Christian calendars].
" ... The preceding age, that of Aries, had been heralded by
Moses coming down from Mount Sinai as 'two-horned,' that is, crowned
with the Ram's horns, while his flock disobediently insisted upon
dancing around the 'Golden Calf', that was, rather, a 'Golden Bull,'
Taurus" [Von Dechend, Hertha and Giorgio Santillana, Hamlet's Mill,
1969:57-60].
[*Note: Hertha von Dechend was science historian at Harvard
University; Giorgio Santillana was mathematics professor at Massa-
chusetts Institute of Technology].
By the above commentary of two scientists who have brought their
expertise to an understanding of scientific thought within the con-
text of mythological metaphor, antediluvian ages represent the zodia-
cal 'flood(ing), , a pouring away, as it were, of the flow of time
measured in the sky, when constellations whose stars are in the ver-
nal equinox [March 20-22] 'precess' away from that point at the end
of an approximate span of 2,200 years.
[*Note: a figure of 2,160 years is also used in astrology for
the 'age' over which a zodiacal sign rules; 25,920 years for the
complete precession].
Twelve of these ages are coincident with twelve constellations
in the zodiac (astrology), or those constellatiolls which are in the
plane of the ecliptic (astronomy), or path of the sun in the band
of the tropics, i.e., the band between 23.5
0
N (Tropic of Cancer)
and 23.5
0
S [Tropic of Capricorn], or those constellations which mark
the solstice standstills of the sun [i.e" the points on the visible
horizon where the sun is observed to stop on its path north and
south of the equator].
~
I
,-
117
World mythologies seem to indicate that some of these ante-
diluvian ages have been physically observed within the memory of
certain human societies, especially those which have made an effort
to catalog the movement of the precession, as it affects the poles
(north/south) and the ecliptic, or how these motions are inter-
twined. Societies which have these long memories have been able
to calculate the rate at which these antediluvian ages have
occurred. The most current mythological record of the 'flood' or
'great deluge' indicates a one-time occurrence, such as the bibli-
cal deluge in the time of Noah and the building of the ark which
came to rest upon Mt. Ararat (Turkey) at 40
0
north, thus marking
ages prior and ages after the 'flood' as a time when mankind re-
peopled the earth as descendants of one surviving male/female pair..
Suffice it to say at this point, that when all such constella-
tions in the zodiac (astrology), or the plane of the ecliptic (astro-
nomy), have precessed, a cycle of approximately 25,920 to 26,000
years comes full circle back to the point of beginning and ending,
i.e., to point zero in the pole where it was first ascertained at
some time in human history. If point zero is at the time Pisces
entered the vernal equinox in zodiacal ages, then 13,000 B.C. is the
half-way pQint of the full precession of 26,000 years. In 13,000 B.C.
the star Vega in Lyra was in the pole, and in 16,000 B.C. the swan con-
stellation Cygnus with Deneb in its head flying south, and in
26,000 B.C. Polaris was there, just as it is there now.
The earliest record of a constellation marking the equinox at
springtime, before the dawn of writing, is found in Egyptian nota-
tions, indicating early beginnings there, although Egypt may not
have invented the zodiac:
"Those who claim very high antiquity for the zodiacal signs
assert that the idea of these titles originated when the sun was in
Virgo at the spring equinox, the time of the Egyptian harvest. This,
however, carries them back nearly 15,000 years" [Allen, Richard H.,
Star Names, Their Lore and Meaning, 1963:461l
Astrological computing of zodiacal .ages developed in the region
between Egypt (Meditteranean/North Africa), the Fertile Crescent
(Tigris-Euphrates, Sumeria, Babylonia, Chaldea, Akkadia), Persia
(Iran), and India. These are areas in which civilization
r
,
,-
1.10
developed around great rivers: the Nile, Tigris-Euphrates, Indus,
and the great seas, Meditteranean, Red Sea, Persian Gulf, beyond
which lay the great ocean eastward from the Indian Ocean to the
Bay of Bengal and the Straits of Molucca (Indonesia) into the
Pacific, or southward around Africa and Madagascar into the Atlantic.
This region is also one in which arithmetical notation and a system
of writing seemed to converge in human culture and society at the
peak of the neolithic period between 4500 B.C. (Mohenjodaro,
Indus Valley) and 4000 B.C., cuneiform (Mesopotamia), and the
hieroglyphics 4000-3000 B.C. which graduated from pictoral ideo-
grams to sonograms, i.e., anticipating an alphabetic system that
was a Phoenician gift to the world. The zero notation in arith-
metic, however, was an invention of India that entered into Arabian
algebra, and it was carried into Europe after the crusades of the
Middle Ages when Arabian culture penetrated the Iberian Peninsula
(Spain/Portugal). It is also an area of periodic river flooding
of immense proportions, for one need only consider the docks at
Lothal in India to realize that a naval commerce extended around
the borders of the seas around the Fertile Crescent, India, and
Egypt. What was to stop that commerce from going eastward?
The introduction of a calendar in this region that deduced the
26,OOO-year vernal progression with a metaphor of 'flood' ages to
represent antediluvian cycles, such as that in the time of Noah,
had a great effect over a region between 20
0
and 40
0
north lati-
tude before and since the computation focused on the Pleiades in
Taurus to mark the fiducial point of the tropical year (March 20-22)
about 3000 B.C., where it remained for a zodiacal age before the
next zodiacal 'flood' took it to a month later (April 20-22). On
Moloka'i the Pleiades started the calendar in April (rather than
November) when Hawaii was discovered in the late 18th century A.D.
A chart of this precession [Dechend/Santillana, 1969] helps
-
us to understand the descent of zodiacal ages in a familiar se-
quence of constellations and stars in the vernal equinox when
they rose with the sun about March 20-22. since 14,000 B.C.:
r-
r
,-
r
I
(1) 14,000 B.C.
(2) 12,000
(3) 10,800
(4) 8,800
8,000
(5) 7,000
(6) 6,000
5,000
(7)
4,000
(8) 3,000
2,200
(9) 1,800
(10) 1 A.D.
300
1,000
1,500
(11 ) 2,700
4,500
(12) 5,600
7,800
10,000
119
Libra
Spica (Virgo)
Denebola (Leo)
Regulus (Leo)
Praesepe (Cancer)
Pollux (Gemini)
Castor (Gemini)
Belt of Orion
Aldebaran (Taurus)
Pleiades (Taurus)
Hamal (Aries)
Pisces
Aquarius
Capricorn
Sagittarius
Scorpio
While it is not certain which area invented the zodiac, whether
Egypt, Mesopotamia, or India, and there are other zodiacs [China,
South America), called the 'circle of animals', it was in Mesopotamia
where the zodiac (as we know it now) was continually updated by
priests and scribes into the present-day astrology of signs under
r which celestial determination is believed to influence individuals.
r
,-
Regionally, however, each of these areas developed the zodiacal cal-
culations into relative emphases respecting some of the following:
temple alignments of architecture to equinoxes, solstices, or r ~ s ~ n g s
and settings of prominent stars on the visible horizon, or rather to
the agricultural calendar, or to applied navigation across oceans
or deserts. Inductive science may not be willing to accept the mys-
tical prognostications of astrology, but thus far it has not dis-
puted that the zodiacal computations for the calendar and the pre-
cession of equinoxes were the initial sidereal science, and the
deductions are still useful:
1 1
0 .
(1) that the verna progression moves ~ n 72 years
(2) that 360 years is 50 of the precession
(3) that 2,160 years is 30
0
of the zodiac
(4) that 4,320 years is 60
0
of the zodiac
(50 that 25,920 years is 360
0
of the zodiac = 12 zodiacal ages
r
,-
iLU
For this reason, perhaps, the Babylonians set their number base
at 60 (instead of decimal base 10) from which is reckoned:
(1) 60 seconds
= 1 minute
(2) 60 minutes
=
1 hour
(3)
50
= 20 minutes
(4) 10
0
= 40 minutes
(5)
150
=
1 hour
(6) 30
0
=
2 hours
= 1 zodiacal sign( s)
(7)
60
0
=
4 hours
= 2
"
(8) 90
0
= 6 hours
= 3
"
(9) 120
0
= 8 hours
= 4
"
(10) 150
0
= 10 hours
= 5 "
(11) 180
0
= 12 hours
= 6
"
(12) 360
0
= 24 hours
=
12
"
One of the cycles above is the revolution of time in polar
and vernal precession; the other regards the rotation of time in
the daily clock, i.e., diurnal time. Diurnal time is based on the
rotation of the earth on its axis, and it is the axis of the earth
that is aligned to the poles. Clocked daylight time is checked at
night in t ~ e north (east to west), particularly if you are observing
the Big Dipper (Na Hiku 'The Seven') counter-clockwise (if you
are facing north); clockwise if you are facing the south pole,
and overhead from east to west if you looking at the zenith against
the horizons east/west of you. The motion of rotation in the zenith
is always overhead from east to west, from rising to setting. You
will notice that the stars rise from fixed points on the horizon
which the Hawaiians called lua (azimuth). Those which came across
the zenith in a line from one pole to another, i.e., on meridian,
and in your longitude, were in the "ridgepole" (kaupoku) of the
"House of God" (hale akua) , an expression used to mean the heiau
temple.
These cycles are intertwined, i.e., daily time (diurnal) and
cosmic time (precession) to annual time [ makahiki (Hawaii)]. During
the year the sun is seen passing through stars in the ecliptic.
When the sun rises in the morning in the east, stars disappear
121
into the daylight. The risings of stars on the eastern horizon in
dawn light just before sunrise are heliacal risings [from helios,
helix 'sun' (Greek)], just as their settings with the sun on the
western horizon after sunset are heliacal settings. When they
rise and set opposite the sun then they are in the night sky.
, Zodiacal calendars were set to stars rising with the sun at
dawn, to the last visible star in the east before sunrise, and it
r is important to remember this, in the plane of the ecliptic, since
stars outside the tropical band are also visible in the same hori-
zon at that time. The critical time for the beginning of the cal-
endar year set to the ecliptic was in the spring, at the vernal
equinox (March 20-22), the ending of winter and the period for
planting until the fall equinox (September 20-22), signalling the
harvest before winter solstice (December 20-22). At that time,
the vernal and autumn equinox, the sun is at the equator, at zero
degree latitude, and the length of the day equals the length of
night. Let us consider this, because it is important to Kumulipo
time.
The first wa of the Po period began in the evening when the
. Pleiades rose in the east at sunset, and in ancient times the Haw-
aiians waited for the first new moon (Muku/Hilo) before they began
to count the annual cycle. Seven wa later, in the eighth wa of
the Po, at dawn light, La'ila'i is born. She is the dawn itself
or she is a creature of the dawn synonymous with a time of calm-
ness, tranquility. In the eighth wa the uneven lengths charac-
teristic of day and night during the year even out, and the night
equals the day. That is a clue to the time to which the first
wa of the Hawaiian calendar was set, because it was not set to
the month of November when the days and nights are uneven, the
night longer than the daylight (November 20-22). It was set to
the autumn. equinox two zodiacal ages earlier, when the Pleiades
rose in the evening in September about the 20th-22nd, or to be
more accurate, the dawn of the autumn equinox, two zodiacal ages
earlier, or 4,320 years before the time of La'ila'i (w). At
that time the Pleiades were rising in the evening, autumn equinox.
i
I
I
I
I
L22
Hawaii is in the tropics between Ke Ala Polohiwa a Kane
(Tropic of Cancer, 23.S
o
N) and Ke Ala Polohiwa a Kanaloa (Tropic
of Capricorn, 23.S
o
S), where there is no great need to harvest
before the oncoming winter, so there is a question that may be
asked:
Why did the Hawaiians reserve the 120 days eke au 0 Makali'iJ
sacred to the god Lono-i-ka-makahiki, god of the agricultural
year (makahiki) at the end of which the Pleiades culminate at
the zenith north of Hawaii, to collect harvest taxes and to ritual-
ize the games of relaxation following autumn harvest as though they
were about to face another frozen winter, when actually they har-
vested all the year round?
Was this a ritual relic, a habit from an age and time or ances-
try when their ancestors lived in a place which required them to
harvest in the autumn? Was it because their seasonal orientation
was to commemorate a time when their ancestors lived considerably
higher and outside the tropics, in temperate zones where the cli-
mate is hostile to agriculture after autumn season? Where did
the ancestors of the Polynesians produce a ritual suggesting that
they must harvest before winter because there is no growing season
nor harvest after autumn? This is not a question to answer, merely
to ask and let float for now. No answer is possible; only specu-
lation.
What do comparative calendars based on the Pleiades in unrela-
ted cultures between 20
0
and 40
0
north and south of the equator
have to tell us about time in the Kumulipo vis-a-vis cosmogonic
computations set after the Pleiades entered the vernal equinox in
2,200 B.C.?
Our present calendar (zodiacal) dates back to a time when
it was fixed to Pisces in the vernal equinox in 1 A.D., which
Kumulipo time sets at the time of the Pola'a tsunami, suggesting
the end of one antediluvian age and the beginning of another. This
zodiacal calendar is familiar to us from' daily newspaper horoscope
predictions:
I
I
(1) March
(2) April
(3) May
(4) June
(5) July
(6) August
(7) September
(8) October
(9) November
(10) December
(11) January
(12) February
123
Pisces/Aries
Aries/Taurus
Taurus/Gemini
Gemini/Cancer
Cancer/Leo
Leo/Virgo
Virgo/Libra
Libra/Scorpio
Scorpio/Sagittarius
Sagittarius/Capricorn
Capricorn/Aquarius
Aquarius/Pisces
If the Age of Pisces (1 A.D.) in zodiacal calendars may be
used to determine the Kumulipo antediluvian ages of the kai a kahina-
li'i through Pola'a back to La'ila'i (w), how can zodiacal time
aid in factoring out the generation standard that applies as well
to Kumulipo generations? Consider:
(1) La'ila'i (w)
(2) Mahinale'a
(3) Papio
(4) Li'ipau
(5) Pola'a
[Age of Pisces
(6) Wakea/Haumea-Papa
Dawn Light [Calmness]
[Autumn Equinox]
194 generations [Kahinali'i I]
399 generations [Kahinali'i II]
602 generations [Kahinali'i III]
813 generations [Kahinali'i IV]
1 A. D. ]
814 generations [ 1 A.D.]
If four antediluvian ages in the daylight (Ao) of man's
history on the earth are known in the Ao period of the Kumulipo,
may it not be inferred that the antediluvian ages existed also
in the seven wa of the Po, and that some kind of formula limited
the wa to 16 wa equals one day, i.e., clocked diurnal time cali-
brated to 16 wa annual time (calendar year), to the larger cosmic
day of 16 wa equals the precession of equinoxes, i.e., 26,000 years?
If the Kumulipo poets are interested in science, then the numbers
I will function. If not, then they were just .interested in magic.
Therefore:
What standard numerical count should then be used for genera-
tion counts in the Kumulipo for the eleventh to fourteenth wa
so as to coincide with four antediluvian floods (kai a kahinali'i)
since the time of La'ila'i (w)?
I
,
124
In pondering the Kumulipo, or rather its riddle of time,
over two decades, I asked these questions:
How do generation counts reflect the precession of the equinoxes
in the Kumulipo, if that is what they are designed to do, and if
so are these generation counts related to polar precession?
What is the number value of the wa periods in terms of the
ordinary tropical calendar, rather than cosmic (antediluvian)
ages?
There are two resources, one from within the structure of
the chant itself; the other from the Hawaiian calendar existing
at the time the Hawaiians were discovered in the late 18th century.
Thus: if we hold to the standard twenty-five years per gener-
ation [Stokes/Fornander] in computing Hawaiian dates for chiefly
lineages by which the 1 A.D. date for Wakea/Papa was deduced
from the Ulu/Nanaulu genealogy, then:
(1) 813 generations [La'ila'i (w) to
[La'ila'i (w) to
Pola'a] =
Wakea]
20,325 years
years (2) 814 generations
(3) 807 generations
[Opu'upu'u]
[La'ila'i (w) to Wakea]
= 20,350
= 20,175 years
(4) 830 generations [La'ila'i (w) to Wakea] = 28,750 years
[Li'aikuhonua]
The readjustments within the Kumulipo lineages [Chant 11-14]
seem to be attempts to realign the computations of generation.s
of ancestors to coincide with the full precession of equinoxes,
i.e., 25,920 - 26,000 years, if this was the intent. It can only
be surmised that this was the motive of the priesthood. The
large number of generations is already an indication that the gen-
eration count goes beyond known and archaeologically proven dates
of prehistory in the Pacific:
(a) 3000 B.C.
(b) 1500 B.C.
(c) 1200-1100 B.C.
Malayo-Polynesian adz dates [Southeast
Asia/Indonesia]
Carbon date: occupation of Samoa
La Pita pottery dates: occupation of
Tonga and Polynesian outliers in Melanesia
(Solomon Islands/New Hebrides)
,-
i
125
We may infer from the Kumulipo generation count of . the time
of the kai a kahinali'i floods that the antediluvian ages involve
precession of stars at the pole. The clue to this exists in the
metaphor of the 'sea' (kai) or 'flood' with Kahinali'i, translated
as "sea-of-the-fallen-chiefs" (hina 'fall'; ali'i 'chief'), which
is cognate with Tahiari'i (Tahitian) for Capella in Auriga, a north-
ern star in a northeInconstellation. The 'fall' (hina) of Li'i,
however, is also the fall of the Milky Way, Rigi, a Micronesian
story of how the Milky Way came to be. [*Note: See Johnson,
Rubellite K., The Kumulipo, Hawaiian Hymn of Creation, Volume I,
1981:38-511.
The constellation of Auriga [Kahinali'il
"It is a large constellation stretching northward across the
Milky Way from its star gamma [AI Nath, beta Taurii1, which marks
one of the Bull's horns, to the feet of Camelopardalis, about
30
0
in extent north and south and 40
0
east and west" [Allen, 1963:
831 .
" .. But the results of modern research now give us reason to
think that the constellation originated on the Euphrates in much
the same form as we have it, and that it was a well-established
sky figure there milleniums ago ... Arabs' AI' Anz and AI' Ayyuk,
specially applied to Capella as the Goat, which they figured as
the desert Ibex ..
" ... The early Arabs called it Al Rakib, the Driver; for,
lying far to the north, it was prominent in the evening sky before
other stars became visible, and so apparently watching over them;
and the synonymous Al HadI of the Pleiades, as, on the parallel
of Arabia, it rose with that cluster ...
" ... Capella's place on the Denderah zodiac ... always an import-
ant star in .the temple worship of the great "Egyptian god Ptah,
the Opener, it is supposed to have borne the name of that divinity
and probably was observed at its setting 1700 B.C. from his temple,
, the noted edifice at Karnak at Thebes ... another recently discovered
sanctuary of Ptah at Memphis also was orient to it about 5200 B.C ...
" ... It served, too, the same purpose for worship in Greece,
~ where it may have been the orientation point of a temple at Eleusis
to the goddess Diana Propyla; and of another at Athens ...
,-
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I
" ... In India it also was sacred as Brahma Ridaya, the Heart
of Brahma ...
" ... The Akkadian Dil-gan I-ku, the Messenger of Light, or
Dil-gan Babili, the Patron Star of Babylon is thought to have been
Capella, known in Assyria as I-ku, the Leader, i.e., of the year,
for, according to Sayce, in Akkadian times the commencement of the
year was determined by the position of this star in relation to
the moon at the vernal equinox ...
" ... This was previous to 1730 B.C., when, during the preceding
2150 years, spring began when the sun entered the constellation
Taurus ...
" ... In this connection the star was known as the Star of Marduk,
but subsequent to that date some of these titles were apparently
applied to Hamal, Wega, and others who position as to the initial
point changed by reason of precession ... " [Allen, 1963:83-881
[*Note: Marduk, or Baal Merodach, god of Babylon; god of
Jupiter, and equivalent to Sin, the moon god1.
We now have some positive dates for Capella [Kahinali'i1 in
Auriga, when it transited the meridian at the time of the vernal
equinox, rLsLng with the Pleiades in 3880 B.C., when priests
in Akkadia (Babylon) marked the month of March (20-22). After
2,150 years it was observed setting with the Pleiades. After 1700
B.C., in Egypt, it was used to orient the temple at Karnak to its
setting place, for it was already the Age of Aries (1800 B.C.).
By then a great pyramid for the pharaoh Cheops had risen
by 2,710 B.C. at the 30th parallel on the plain at Gizeh, its apex
centered when the Pleiades was on meridian.
If we know that Capella [Kahinali'i1 in Auriga rose with the
Pleiades at the vernal equinox in 3880 B:C., and that it stayed
in the zodiacal age of Taurus until 1730 B.C. in Babylonia, we
have a numerical factor close to sidereal reckoning of zodiacal
ages by which to be confident that Pola'a at 1 A.D. fits the
127
antediluvian cycles between the ages of Taurus and Pisces, i.e.,
3880 B.C. (Kai-a-Kahinali'i III) to 1 A.D. (Pola'a), by averaging
out the zodiacal ages to 4,320 years.
Since each antediluvian generation count in the eleventh era
is roughly 200 generations, which of these formulae is a useful
j ~ computation, i.e., a sidereal number, to associate human genera-
tions to sidereal time?
(1) 200 generations x 25 years =
5000 years
(2) 200 generations x 24 years =
4800 years
(3) 200 generaitons x 23 years =
4600 years
(4) 200 generations x 22 years =
4400 years
(5) 200 generations x 21. 6 years
=
4320 years
(6) 200 generations x 20 years = 4000 years
The 25-year per generation count favors societies in which
the following generation is in place by the time the father is
twenty-five, assuming the normal marrying age is about twenty
years of age. The 21.6 year per generation count is a construct
which assumes that a male generation sires a following generation
on the younger side of the average, if, for example, a generation
formula had been constructed to coincide with human generations
per zodiacal age, i.e., how many can be predicted forward or
backward of known, actual, generations. If you were a kahuna
(priest) at the court of the chiefs in ancient Hawaii, and the
chief were to ask you how many generations could be predicted
in 2,160 years, 4,320 years, how would you answer? If 21.6
years were one generation, your answer would be 100 - 200 gen-
erations. There are 813 generations between La'ila'i (w) and
the Pola'a, how many
years have elapsed?
fathers have come and gone and how many
No matter what the true generation count is,
your answer would always be 813 fathers have come and gone, but
the generations in years would vary between 20 to 25 years
a generation. In terms of cosmic time, however, and generations
enumerated by ~ h e precession of equinoxes, the year count is
adjusted to 17,560.8 years. The numbers will not change as they
accumulate 25,920 years for the full precession of equinoxes,
r
,
r
l
and the calendar round will increase to 432,000 and by tens ever
upward to 4,320,000, etc.
Nor do the numbers change between hemispheres or between
societies. In terms of the kai a kahinali'i antediluvian ages,
which I believe to employ the sidereal construct, two zodiacal
ages of 4,320 years, computing backward from 3880 B.C., from
Capella in Auriga, have emerged, indicating that the pattern is
embedded in the generation count. Apparently at some point the
priests had deduced the sidereal lunations as the basis of the
annual makahiki tropical year and they had been able to deduce
the vernal and polar precession. Curiously, a bell stone on
Kaho'olawe called Keaweiki Rock on the lookout from Pu'u Moa'ula-
iki seems to be oriented along its diagonal cleft to the setting
point of Capella (310
0
N) to the extreme western end of Lana'i
at Kaunolu, the bearing from Moa'ulaiki (20
0
34' latitude), i.e.,
to its setting point.
Using the 21.6 years per generation count to compute the
Kai-a-Kahinali'i antediluvian ages yields the following:
(1) Kumulipo [Wil-7]
(2) L a ' i l a ~ i (w) [Wi 8]
7 wa
8 wa
(3) Mahinale'a [Wi 11] 11 wa
[194 generations, Kahina1i'i I]
(4) Papio [399 generations, Kahina1i'i II]
= Pc
= Ao [Dawn Light at
Autumn Equinox]
= 4,190.4 years
= 8,628.3 years
(5) Li'ipau [602 generations,Kahina1i'i 111]= 13,003.2 years
(6) Pcla'a [813 generations, Kahina1i'i IV] = 17,560.8 years
Using the same formula, the generation count for Wakea varies:
(a) wi 11 [814 generations, Po1a'a] = 17,482.4 years
(b) wi 12 -[ 807 generations, Opu'upu'u] - 17,431.2 years
( c) wi 13 [808 generations, Paliku] = 17,452.8 years
(Haumea/Papa m. Wakea)
( d) wi 14 [830 generations, Li' aikuhonua] = 17,928 years
(Wakea)
What does the tally imply, if we compare these figures with
,-
zodiacal ages?
(12) 1 A.D.
2,160 B.C.
4,320
6,480
8,640
Pisces [Pola'a] 17,560.8 years from La'ila'i
[Kahinali'i IV]
( 11) Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
(10)
[Li'ipau] 13,560.8 years from La'ila'i
( 9)
[Kahinali'i III]
( 8)
( 7)
( 6)
( 5)
( 4)
( 3)
( 2)
( 1)
( 0)
. [Papio] 8,628.3 years from La'ila'i
[Kahinali'i II]
[Mahinale'a] 4,190.4 years
[Kahinali'i I]
from La'ila'i
10,800
12,960
15,120
17,280
19,440
21,600
23,760
[La'ila'i] 17,560.8 years = La'ila'i
Sagittarius
Capricorn
Aquarius
25,920 B.C. Pisces
[i.e. 13 zodiacal ages]
[813 generations to Pola'a]
(12) 26,000 B.C. Aries
[ + 80 years]
La'ila'i (w) was born in the morning dawn light of the autumn
equinox when Sagittarius was precessing away from the vernal equinox,
i.e., when the sun was on the equator about 17,560 B.C., or 180 years
before the sun entered Antares [Lehua'ula in Ka Makau Nui a Maui, the
'Fishhook of Maui']. To the north the pole was in a vacant space
that remained vacant until ca. 16,000 B.C. when Deneb (Cygnus) entered
the pole, staying there until about 14,000 B.C. By 13,000 B.C. the
point in the pole shifted to Vega (Lyra), and between 11,000 to 7,000
B.C. Hercules (Atlas) held up the pole with the stars in his shoulder.
Achernar was in the pole in the south about 30
0
above the
horizon, setting when Deneb in the north was rising at 6:00 a.m.
or 6:00 p.m. eastward. This star, Deneb, was called the 'white-tern
of Kane' that perched in his shoulder, the Pira'e-tea [Deneb (Tahi-
tian)], which comes from Polynesian rake/ra'e/la'e [Cp., Hawaiian
la'ila'i 'calm']:
(a) rake (Tuamotuan): 'to become clear, as after rain';
to brighten, commence to clear; to glow with a pale whitish
light, as at dawn before the sun rises [Stimson, 1964]
!
,
,-
130
Could the experts at sidereal reckoning fail to notice that
Deneb in Cygnus would have dominated the north pole for two zodia-
cal ages, a swan heading south to some, but a white tern or a
pigeon to Polynesians? Perched on Kane's shoulder? An allusion
to the position of the sun at the northern limit of its journey?
Is it pure coincidence that the Arabs also see a pigeon in this
constellation? And, is this why the 'center', i.e., the meridian
in Samoa is the Southern Cross for the sacred hen/rooster (moa)
when it was there in the pole for 4000 years?
"It ... was simply intended a Bird of some kind, more particu-
larly a Hen ... reference was here made to the Bird's position in
the Milky Way ... the mythical swan identified with Cygnus, the
son of Mars [italics mine1 ... associated too with Leda, the friend
of Jupiterand mother of Castor, Pollux and Helena, it was classed
among the Argonautic constellations ... as the bird of Venus it also
has been known as Myrtilus, from the myrtle sacred to that goddess;
and it was considered to be Orpheus, placed after death, near to
his favorite Lyre [i.e., Lyra/Vega1 ...
"Our Cygnus may have originated on the Euphrates, for the
tablets show a stellar bird of some kind, perhaps Urakhga, the
original of the Arabs' Rukh, the Rock that Sindbad the sailor
knew ... Al Katat, a bird in form and size like a pigeon ... now the
.
Arabs' word for a common gallinaceous game-bird of the desert ...
[Allen, 1963:190-1961.
~
,
,
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131
(12-l4)The Twelfth to Fourteenth Eras: Sky Father and Earth
Mother. Wake a and Haumea
1734. Wakea lived with Haumea. with Papa. with Ho'ohokukalani.
Born Haloa.
I twas Haloa ...
1761. Born Laumiha. woman who lived with Kekahakualani
Born Kahaula, woman who lived with Kuhulihonua
Born Kahakauakoko. woman who lived with Kulani'ehu
Born Haumea. a woman who lived with Kanaloa-akua
1765. Born Kukauakahi a man who lived with Kuaimehani. wife
Born Kauahulihonua
Born Hinamanoulua'e female
Born Huhune female
Born Haunu'u female
1780. Born Haulani female
Born Hikapuanaiea female,
Haumea was seen, (it) was known
She was Haumea.
Haumea of mysterious body.
Haumea of eight-fold body.
Haumea of four-hundred-thousand-fold body.
Haumea of four-thousand-fold body.
Four-thousand-times-four-thousand.
Until four-hundred-thousand-times-four-hundred-thousand-fold
body.
1775. Until Hikapuanaiea the chiefess was struck upon the chest.
1780.
1785.
1787.
1790.
TattQoed this woman of Nu'umea.
Nu'umea the land, Nu'upapakini the placenta
(From which) spread the grandchildren of Haumea.
Until with Kio the womb was delivered. the top of the brain
turned.
This woman whose children were born from the brain.
Gave birth to children at the brain.
This woman of 'I'ilipo of Nu'umea.
Who lived with Mulinaha.
Born Laumiha. born at the brain.
Kahaula. female. born at the brain.
Kahakauakoko born in the caul.
Haumea was that woman mentioned before.
(Who) lived with Kanaloa-akua.
(It was) Kauakahi-akua at the brain;
The generations from this woman born from the brain.
Covered with birth slime the descendants born at the brain,
[*Note: 1010 means 'brain'. but it also means the envelope
in which the foetus is carried, the caul of the embryo;
manawa is the soft spot of the center of the head. which
later hardens at the joint between the halves of the brain;
it also means the zenith. when the sun stands over the
brain, i.e., overhead on your meridian and latitudel.
1792. Papa-hu1i-honua,
Papa-nui-hanau-moku,
Papa-earth-p1acenta-turning,
Great-Papa-giving-birth-to-is1ands,
1795. Papa who lived with Wakea,
Born Ha'a1010 female
Papa was deceptively flattered by Wakea,
(He) ordered the days of the month,
1800. The night to Kane behind, later,
The night to Hilo before, first,
Tabu the pavement (before) the oracle tower,
The house where Wakea lived,
Tabu the food sacred to the elders,
1805. Tabu the uncooked ~ taro
Tabu the bitter 'akia plant
Tabu the anaesthetic 'auhuhu plant
Tabu the 'uhaloa medicinal plant for long life,
Tabu the leaves spiralling to the side of the taro stalk,
1810. Tabu the long stalk that rises at the inner branching,
1811. Haloa the long-breathing stem of the lauloa taro planted,
The leaf of Haloa in the sunlight of day there,
j 1812. Came forth--
r
1844. Kupulanakehau female
Lived with Kahiko, Kahiko-luamea,
Born Paupaniakea--
-
,
133
The Hawaiian Sky Father, a universal personification in
mythologies in which he sires the cosmos, Wake a is several things
to the ancient Hawaiians. He was:
(1) the celestial equator, Ka Piko 0 Wakea, 'The Navel of
the Sky';
(2) the ecliptic, Ke Ala i ka Piko 0 Wakea 'The Path to the
Navel of the Sky, when the celestial equator met the terrestrial
equator (Ka Piko 0 ka Honua, 'The Navel of the Earth') when the
sun was at the equator (i.e., the equinoxes); the ecliptic was
also called Ke Ala a ke Ku'uku'u, 'The Path of the Spider' (i.e.,
the spiralling of the 'spider' sun on the celestial net/grid of
the sky;
(3) the sun at noon, awake a , i.e., the sun on your meridian
(kaupoku 0 ka hale 'ridgepole of the house'); and the sun in the
zenith, kau ka la i ka 1010 'the sun stands over the brain', when
the sun is on your parallel of latitude in your meridian at noon,
when the sun casts no shadow, on two days during the year, when
the sun is going north, and again when it is going south of your
latitude;
(4) ehe daylit sky, from dawn to dusk, sunrise to sunset;
(5) the sky vault (akea) of the horizon circle (kumuhonua),
! with the sun at the center (zenith position), i.e., longitude/
latitude of your piko 0 ka honua 'navel of the earth';
, ~
, ~
(6) the mean day, i.e., calculated from noon (when the sun
shadow points north or south at noon) when the sun is on your
meridian (kaupoku 0 ka hale) to the next noon (kau) , or from mid-
night to next midnight (kau).
[*Note: This is why Hawaiians refer to ka po nei 'this-
night' for 'last night' (English), i.e., the night before, and
'this night' (keia po) for 'tonight'; their days are counted from
midnight to next midnight, and they are still in the 'day' of
their 'night', the days being counted as. nights: Poakahi (Monday),
Poalua (Tuesday), etc.).
r
r--
,
r
r
r
134
Wakea, the personified father of the children of Earth
Mother (Papa-nui-hanau-moku) as lands, or as chiefs (Haumea),
is married to Papa when the equator (ka piko 0 ka honua) is in
line with the celestial equator (ka piko 0 Wakea) on the ecliptic
(i.e., in the equinoxes at DOE).
Wakea at the time of the Pala'a tsunami (Pisces 1 A.D.]
is, therefore, the celestial equator at one of the equinoxes,
vernal or autumnal. At this time, historically, the ancestors
of the Hawaiians are in the Marquesas Islands, at about 8
0
S
latitude, where the Marquesans began their year with Puanga
(Rigel in Orion).
The Kumulipo description of the homeland of Haumea, the
earlier incarnation of Papa, is a place where the tattooing of
the chiefess was important or it would not have been mentioned
as a distinctive characteristic of the chiefess' skin (pa
'iii 'ia, 'skin struck']. While tattooing of women was widely
practiced throughout Polynesia, it was a sacred ornamentation
of women of high rank in the Marquesas:
(*Note: "Here was a piece of tattooing the like of which
had only been recorded in history, a girdle of fine tracery
across her-back, which was probably a replica of the famous one
of Queen Vae-kehu! I felt as if I had been transported to the
days when a master had invented this elaborate decoration for
the highborn chiefess of Nuku Hiva" (Handy, Willowdean C.,
Forever The Land of Men, 1965:184].
Haumea is identified, not as the wife of Wakea, but that
of Kanaloa-akua, whose birth was registered at the dawn light
along with Ki'i (k), Kane, La'ila'i (w), and Moanaliha. Since
no other female was present then, the Kumulipo assumes that Papa
is a recurring incarnation of La'ila'i (w) as Haumea (w) since
the dawn of time, probably the dawn's mating with Kanaloa at
the southern solstice, just as La'ila'i's mating with Kane was
at the northern solstice. This suggests that sometime in the
Hawaiian past, when Haumea's reincarnations as the affines of the
lineage from Tangaroa/Kanaloa into the line from Ki'i and Kane
had stopped with Kio (k) [Pisces 125 A.D. Ulu/Nanaulu genealogy] ,
!
!
r
i
,
,
r-
,
!
!
135
the affinal associations through the lineage of Kanaloa were
discontinued, marriages then contracted through other affines.
This would explain why the Hawaiians did not continue the practice
of investing their chiefs with the power of chiefly title and
authority on coral seats and before coral pillars within the
temple sanctuaries, as their Tahitian cousins continued to do.
Samoans, Tongans, Marquesans, and Tahitians revere Tangaroa as
the creator-god. The exception to this principle is the Hawaiian
and Maori (New Zealand) veneration of Tane/Kane as the god of
creation.
Haloa, the first son of Wakea and Papa, was Haloa-naka,
a miscarried foetus, which when planted produced the first lauloa
speciesof taro. Wake a took Ho'ohokukalani (w), daughter of
Papa (with Wakea), and Haloa, the progenitor of chiefs whose
emblem of lineage is the taro plant, was born.
Wakea's role in adjusting the ritual calendar to the inSitu-
tion of tabu nights in the month and year is an important detail
in the thirteenth wa of creation, the symbolic significance of
which is the basis of the sidereal month of 27 and 1/3 nights
per sidereal lunation. We now turn to the calculation of the
Hawaiian calendar as reported by native Hawaiian scholars since
the days of Lahainaluna Seminary in the mid-nineteenth century.
[*Note: The following essay on the Hawaiian ritual calendar
is excerpted from Johnson, Rubellite K., "The Dynamics of Space
and Time in Hawaiian Spirituality," for the Encylopedia of
Religion (in press); Conference, "An Exploration of Contemporary
Spirituality:- Axial and Primal Traditions," East-West Center of
Culture and Communicaiton, June 10-13, 1991].
,-
,-
,-
,-
,
r
I
(13) The Thirteenth Era: Ritual Nights and the Hawaiian Calendar
None of us has difficulty relating to night and day as the first
rhythm of infant time, since our conditioning is from night to day,
between the oscillations of moon and sun, between darkness and light,
sleeping and waking. This is the beginning of sight and the under-
standing of death as the limit of life and time, a most primitive
cognition. This cycle is built into our consciousness and uncons-
ciousness, into our most elementary perceptions of space and time.
When we begin to abstract the concept of linear time, we comprehend
our mortality. We may also not realize how fundamentally our relig-
ious beliefs are conditioned by these oscillations. They are the
very basis of ritual expression in the relative dimensions of struc-
tured space and time within the limitations of earth-bound existence
and the limitless expansion of the cosmos into infinity.
The ancient Hawaiian ritual calendar was, therefore, a canonical
imperative of the priesthood to adjust the timing of ritual ceremony
so that its efficacy was assured. This responsibility was given to
the Lono priesthood.
The god who had charge of annual time was Lono-i-ka-makahiki,
The makahiki was the Hawaiian agricultural
year, which was coordinated between the moon and star cluster of
the Pleiades in Taurus. The priests waited for the first new moon
after the first evening rise of the Pleiades after autumn equinox
to start counting the new year. That event happens (now) about
November 20th.
The standard makahiki year in the general calendar had twelve
months:
---------------------------------------------------------------------
l. Ikuwa
October-November
2. Welehu
November-December
Antares [Scorpius]
3. Makali'i
December-January
Pleiades [Taurus]
4. Ka'elo
January-February
Mercury
5 . Kaulua
February-March
Sirius [Canis major]
6. Nana
March-April
Gemini
7. Welo
April-May
(?)
8. Ikiiki
May-June
Regulus [Leo]
9. Ka'aona
June-July
(?)
10. Hinaia'ele'ele July-August
(7)
Hilinehu
II. Mahoe-mua August-September Castor [Gemini)
12. Mahoe-hope September-October Pollux [Gemini]
!
I
137
[*Note: The assignment of star identifications to the
above month names are only possibilities; where there are no
question marks the identifications are surel.
The makahiki was also a four-month 'first-fruits' festival
season for tax-collecting within the annual makahiki year. This
makahiki festival was a 120-day period, or four months, during
which attendance required of males at heiau temple services were
suspended.
Makahiki Season (four months): Lono ritual (first fruits):
--------------------------------------------------------------------
Ikuwa
[Hawaiian year
1000 A.D.
2000 B.C.
I A.D.
2000 A.D.
Welehu
Makali'i
October-November
began]
Makali'i (rising/after
sunset
Makali'i rising [September/Octoberl
Makali'i [Pleiades in Taurus] replaced by Aries
at the vernal equinox
First Point in Aries now in Pisces
First Point in Aries will be in Aquarius
November-December
December-January
[Makali'i culminatesl
Antares in Scorpius
[winter solstice/Dec-21]
[Tropic of Capricorn - sun at 23.5
0
=
Ke ala polohiwa a Kanaloal
Ka'elo January-February Mercury/Baachus (in
Tahiti) in Bootes [End of makahiki seasonl
This four-month freedom (noa) from required attendance at the
heiau was called noa, meaning 'free' in the sense of being free from
kapu. During the other eight months of the year the kapu periods,
called pule (prayer, to pray) were in effect during each month. The
pule were prayer periods set aside for required recital; there were
four pule periods in each month. They added up to nine nights (or
days) per month, called na Ii kapu kauila or "kauila nights". (The
Hawaiians reckoned "days" (Ii) by "nights" (po). During eight months
r when these "pule periods were in effect, there were 72 kapu kauila
nights in all when the male members of the society were required to
be in temple attendance, and when all lapor in fishing and farming
was set aside. These kapu kauila days were ritualized into cyclical
lunar time and consecrated by the kapu system.
I
I
I
I
i38
Cyclical lunar time was the basis for setting the pule
periods into ritual order. The Hawaiians had thirty nights/days
in each month, called mahina or malama for the moon, personified
as the goddess Hina (symbolizing cardinal direction west), who
ruled over ocean tides and reef life. The nights were thus counted
into three ten-day weeks called anahulu, meaning 'a measure of ten'.
1. Hi10 [Mercury, Procyon
2. Hoaka
3. Kukahi
4. Ku1ua
5. Kuko1u
6. Kupa.!!
7. 01ekukahi [1st q.]
B. Oleku1ua
9. Olekuko1u
10.Olepau
11. Huna
12. Moha1u [Shau1a]
13. Hua [Jupiter]
14. Akua
15. Hoku [full moon]
16. Mahea1ani
17. Kulu
lB. La'aukukahi
19. La'aukulua
20. La'aupau
21. Olekukahi
22. Oleku1ua [3rd q.]
23. 01epau
24. Ka(n)aloakukahi
25. Ka(n)a1oakulua
26.
27. Kane
2B. Lono
29. Mauli
30. Muku [new moon]
The pule periods were assigned to three gods from the pantheon
(Ku
o
Kanaloa, and Kane) and to Hua (the identity of which is unknown,
except that Hua is one of Jupiter's names), as follows:
1. The Ku tabu was set on the evening of Hilo, the first crescent
moon after the dark phase (Muku), and lifted on the monring of Kulua
= 3 days; [Hilo = Mercury/Procyon];
2. The Hua set on the evening of Mohalu [Shaula in Scorpio]
and raised on the morning of Akua = 2 days;
3. The Ka(n)aloa tabu: set on the evening of Olepau and raised
on the morning of Mauli = 2 days [*Note: the moon is believed to
be going through the Milky Way, Wai Ola a Kane 'The Water of Life'
for spiritual rejuvenation];
4. The Kane tabu: set on the evening of Kane and raised on
the morning of Mauli = 2 days.
By this-arrangement the Ku tabu period totalled 24 days in the
years; each of the others, Hua, Kanaloa, and Kane 16 days each,
for a combined total of 72 kapu kauila worship days in the heiau.

,

CI"II-r"" ,'" H"/A'J.I" 'I""" M, "1 ' ",.L.-. tl,' .... ..., ..... __ J.lt ... .. __
'011 "''''." (," '-"" '"'' 1'1" \
....... ...,..., . _;:, I trfJilJ Fi::Fdl,:JS)
i 1 Go!" /,'UoZU I ".., . 1'00"/ LA"- .,. r ,-- "F
I, ,_ ,... , 11 .,) I : 1 ! 1.::, I .....
PREVIOUS MONTH = 1/2
3
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;-
4
I
i
5
i
,
6
I
i 'lAXING
. 8e 7
I
I" 9
I 10
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!
III
HILO
evl
1
HOAKA --1
Q!
I
KUKAHIlalul
1
1
KULUA
KUKOLU
BOUS
OLEKUKAHI
OLEKULUA
OLEKUKOLU
OLEPAU
I
'nil STED coriD' WAXING MOON/FIRST CRESCEtn
I-IST .SFII.,WG AI Sl'N5ET
'CRESCENT, 'Et1BRYO'
'CAUSE SHADOW', 'OPEN MOUTH
SETTING ;T SUNSET
RIEING AT SJNRISE
'KU--O"-' '-I'-Rf'E'
. r' ... , ....
'Ku-2'
(Ku, GOD OF EAST)
ALSO GOD of WAR, FISHING,
CARPENTRY
... (SACRED DAYS, DUTY:
'Ku-3
'KU-FINISHED'
, rWT-P I ERCE-l' ,
'FIRST-TOOTH/FANG'
'NEGATIVE-2'
'NEGATIVE-3'
'NEGATIVE-FINISHED'.
3 DAYS, IMPOSED ON THE
NIGHT OF HILO AND LIFTED ON
MORNING OF KULUA, CALLED
'TABU OF KG'),
.t'OON IN THF SO!!TH AT SIlNS::'!,
FIRST QUARTER, TERMINATOR
STRAIGHT, FORMS EQUAL HALyES,

LIGHTED HALF FACING WESTj
TO MORNING WINTER
HIGH SURFj FALL,LOW TIDE
ING TO MORNING,
END OF FIRST TEN-DAY WEEK,
ANAHULU = 'MEASURE lQ'
,-
I
,
,
,-
!
12 1.1'
"
13
o
14
HUA ....
I 0
15 U_A--,h-.-,
H
16
1--4
17
t-1
,
18 17
19
20
21
HOKU
HDKU PALH10
HOKU I L I
MAHEALANI
KULU
LA'AUKUKAHI
LA' AUKUKAH-l
LA'AUPAU
140
',IIDDEr,'
'CLEARNESS, QUIET'
'EGG-SHAPED'
'GOD'
'STAR'
STAR'
'STRMJDED STAR'
...
HOKU I LI (STRANDED)
SETS AFTER SUNRISE
'DROP'
'PLANT/POST-I'
'PLANT-2'
'PLANT-FINISHED'
CRESCENT, HCRNS
HUA (SACREp DAYS, TEMPLE
DUTY; DAYS, [MPOSED ON
NIGHT OF MOHALU. LIFTED ON
{HE MORNiNG OF AKUA),
TERMINATOR eN
APPROACHING MOON
1I1 1 MOON, l'jDOlI EAST
(HALF SYNODIC MorITH)
(ONE FORTNIGHT)
RISING AT SUNSET
MOON SET5 BEFORE DAYLIGHT
IS ABOVE AFTER
SUNRISE; SETS AFTER SUNRISE
(THIN CRESCENT. WANING
GIBBOUS MOON)
MOCN APPEARS AFTER DARK,
LI GHT S I DE Of' CRESCENT TURNE
EAST, TOWARD SUNRISE
FND SECOND la-DAY ANAHULU WE
i?2
, -
23 OLEKULUA
i24 3 OLEPAU"
0
,- I
25
,; ...
12j 0


,- 26
KALOAKULUA
,
i
I :.-
27
KALOAPAU

!
\
'-'
!
28
KArl'
...
! '
0
I . .
, ' ,
29

..
<::>
i1
30 2 MAUL I
I

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!
31
,
.. 9
1
,).1 MUKU
141
'NEGATIVE-2' ,
'NEGATIVE-3'
NG CRESCENT
'KANALOA-l'
'KANALOA-2'
'KANALOA-3'
R "jOQrj
MOON I N AT SE
RISES AT !'llDrllGH" Hl3H I:;
SKY AT SUNRISE
CRESCENT VISIBLE BEFORE
... KANA LOA (KALOA) TABU (GOD OF
THE SEA, REGULATES TIDES, FIS,
ING; SACRED DAYS,
IMPOSED ON THE NIGHT OF OLEPA
LIFTED ON MORNING OF
2
('GOD', OF SUNLIGHT,'" CRESCENT MOON RISES AT DAWN
STARS, TROPIC OF CANtER,
KANE TABU, IMPOSED AT
OF KANE, LIFTED MORNING
MAUll J 2 DAYS.
MILKY WAY, WATER
GOD OF YEAR, MAKAHIKJ
FESTIVAL, MOON; STAR
SIRIUS; AGRICULTURE
CRESCENT MOON RISING AS
DAWN BREAKS
'FAINT, AS MOON; SPIRIT,' THINNING CRESCENT M00N
RISING AT DAYLIGHT
'CUT-OFF' MOON RISING AFTER DAYLIGHT;
REJUVENATES IN THE MILKY WAY,
WHERE THE OlA
RESTORES LIFE AND YOUTH
---.Elm I RD lQ-jU\y....&;gHULU WE EK
,-
I
,-
!
l
' 1
4 ~
The progress of the moon from Muku at new moon to Hokuat
full moon in fifteen days describes a compass circuit by the revo-
lution of the moon around the earth from west to east. It rises
in the east, but when the moon is seen at first crescent it is
already setting after the sun, so it is seen in the west. The moon
goddess Hina is thus associated with cardinal direction west; Ku
is cardinal direction east, where the sun as the kinolau form of the
god Kane (Kane-'onohi-o-ka-la, 'Kane-eyeball-of-the-sun') rises.
Kane is associated with cardinal direction north [Ke-ala-polohiwa-
a-Kane, Tropic of Cancer, i.e., summer solstice], Kanaloa, south
[Ke-ala-polohiwa-a-Kanaloa, Tropic of Capricorn, i.e., winter sol-
stice]. Kanaloa is the octopus god of the wind compass [Ipu-makani-
a-La'amaomao] and symbolizes the divisions of the compass along the
tentacle radials. Lono is personified as the god of annual time,
and in the night sky is the star Sirius, which ancient Hawaiians
used as the zenith star over Tahiti. Kane and Kanaloa are also
associated with the solstice limits of the sun (as above).
The moon moves from west ot east around the horizon about
12 degrees per day. At Muku (new moon) dark phase, it is directly
west but cannot be seen; full moon Hoku is directly east, and the
Ole moons, ~ a x i n g and waning, are first and third quarter moons,
south and north, respectively. This revolution is a primitive
lunar compass, useful to man for lack of anything else to discern
where he might be a night on the desert or at sea. In this sense,
the cyclical turn of the moon measures position around the circuit,
and in this sense cosmic space is defined by the movement of the
moon, that is, my cyclical lunar time
The Ku tabu was imposed on the first four nights of the waxing
crescent moon (Hilo to Kulua). The moon moved south of west, coor-
dinated with Mercury, or Procyon (or both). The tabu of Hua was
set during ,the gibbous phase two nights before full moon, coor-
dinated probably with Jupiter, or Shaula in Scorpius (or both).
The tabu of Kanaloa was set two ngihts after third-quarter moon,
when it was west of north; the tabu of Kane two nights of the waning
crescent moon before the dark phase (Muku), when the goddess Hina
--
!
i
i
-
as the moon was believed to become a 'spirit' (mauli), dying
at Muku. The spirit (Mauli, 29th night of the moon) then entered
the Wai Ola a Kane sacred pool of life-giving, healing waters in
the Milky Way. At Hilo she revives, and a shank of her braided
hair (Hilo, 'twist') becomes visible.
Two principles of calculating lunar time can be deduced
from the Hawaiian system:
(1) The principle of the synodic count:
From its starting position at new moon, until it returns
to that point, the moon revolves around the earth once
every 29.5 days;
(2) The principle of the sidereal count:
With respect to a star on the meridian, the moon's period
of revolution around the earth is 27.3 days (Kane is
the 27th night in the Hawaiian moon calendar).
Therefore:
The earth and moon revolve around the sun, so that in one month
for every sidereal revolution of the moon around the earth in 27.3
days, the earth moves 1/13 of its orbit around the sun.
[*Note: the above is stated as though the Hawaiian priests
understood that the sun is at the center of the solar system, but
they may n o ~ have known that. The sun, in their system may have
been perceived as moving around the earth, with the earth at the
center of the solar system. However, the numerical count does not
alter in either casel.
No.months fortniohts (Kane) Sidereal Synocic/remainoer
CHua) 13_ 5
,
(Kz:..-;e) 13.5 '2.7 + 3 30

(Hue.) 13.5
2 (Ka:1e) 13.5 27 + 3 30

:ortni!f,hts 54 + 6 60 C.iys
(H.!a ) 1, . 5
3 (Ka:1.)
_. ,
.. j ..... 27 ~
3 30 c'.=:ys
(Hua) 13.5
4 (Kane) i 3.5 27 + 3 30 d.:1Ys
~ - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - . - - - - - - - . - -
8 fortnights 108 + 12 120 days
(Hua) 13.5
5 (Kac.e) 13.5 27 + 3 30
(Hua) 13.5
6 (Kane) ! 3 . ~ 27 + 3 30
------------------------------------._-------------.---.----------
1.: fortni;;hts 162 + 18
'" 180 clays
~
I
I
I
I
No. months
(Hua)
7 (Kane)
(Hua)
8 (Kane)
144
Fortnishts (Kane)
13.5
13.5
13.5
13.5
Sidereal
27
27
Synodic/remcinJc=
+ 3 = 30
+ 3 = 30
--------------------------------------.---------------------.-----
(Hua)
9 (Kane)
(Hua)
10 (Kane)
16 fortnights
13.5
13 .5
13.5
13.5
216
27
, 27
+ 24 = 240 days
+ 3 = 30
+ 3 = 30
------------------------------------------------------------------
(Hua)
11 (Kane)
(Hua)
12 (Kane)
20 fortnights
13 .5
13.5
13.5
13.5
270
27
27
+ 30
= 300 days
+ 3 = 30
+ 3 = 30
- - - - - - - - - - ~ - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - . - - - - - - - - -
24 fortnights
[*makahiki: intercalate
(Hua)
13 (Kane)
13 .5
13.5
324
27
+ 36
+ 5
+ 3
=
=
=
360 days
365 days]
30
------------------------------------------------------------------
(Hua)
14 (Kane)
26 fortnights
13.5
13 .5
351
[364.5
27
+ 39
+ 00.5
+ 00.25
+ 3
=
390 days
= 365]
= 365.25]
= 30
---------------------------------------------------------------.--
(Hua)
15 (Kane)
(Hua)
16 (Kane)
28 fortnights
13.5
13 .5
13.5
13.5 fortnights
378
27
27
+ 42 = 420 days
+ 3 =
30
+ 3 = 30
------------------------------------------------------------------
32 fortnights
432 + 48 = 480 days
(e tc ; )
The extension of the sidereal/synodic lunar revolution beyond
annual limits recalls the Indic Mahayuga "Great Age" of 432,000
eons [Von Dechend, Hetha and Giorgio.Santillana, Hamlet's Mill,
1969: 7, 162-1631: [*Note: continued on page 145 intra].
145
" ... When one finds numbers like 108, or 9 x 13, reappearing
under several multiples in the Vedas, in the temples of Angkor, in
Babylon, in Heraclitus' dark utterances, and also in the Norse
Valhalla, it is not accident ...
" ... It is known that in the final battle of the gods, the
massed legions on the side of 'order' are the dead warriors, the
'einherier' who once fell in combat on earth and who have been
transferred by the Valkyries to reside with Odin in Valhalla--
'Five hundred 'einherier' come out of each one gate ... that makes
432,000 in all, a number of significance from of old .
" ... This number must have a very significant meaning, for it
is also the number of syllables of the Rig Veda. But it goes
back to the basic figure 108,000, the number of stanzas in the
Rig Veda (40 syllables to a stanza), which, together with 108,
occurs insistently in Indian tradition. 10,000 is also the number
which has been given by Heraclitus for the duration of the Aion,
according to Censorinus (De Die Natali 28), whereas Berossos
made the Babylonian Great Year to last 432,000. Again, 10,800
is the number of the Indian fire-altar (Agnicayana) ... "
" ... To quibble away such a coincidence,' remarks Schroder,
'or to ascribe it to chance, is in my opinion to drive skepticism
beyond its limits. Shall one add Angkor to the list? It has
five gate, and to eac of a road, bridging over that
water ditch which surrounds the whole place. Each of these
roads is bordered by a row of huge stone figures, 108 per avenue,
54 on each side, altogether 540 statues of Deva and Asura, and
each row carries a huge Naga serpent with nine heads. Only, they
do not 'carry' that serpent, they are shown to 'pull' it, which
indicates that these 540 statues are churning the Milky Ocean,
represented (poorly, indeed), by the water ditch, using Moutn
Mandara as a churning staff, and Vasuki, the prince of the Nagas,
as their drilling rope' [Dechend/Santillana, 1969:162-163l.
This was noted by Joseph Campbell in a chapter on the
Indic calendar round in his book [The Mythic Image, 1984:143l:
I'
;-
1- -
1
;-
r
i
i'lb
"Translating, now, the divine into human years, we arrive
at the following sums:
4,800 x 360
= 1,728,000 human years
3,600 x 360
= 1,296,000
"
"
2,400 x 360
= 864,000
" "
1,200 x 360
= 432,000
" "
"Furthermore:
"1,000 Mahayugas
= 1 daytime (or 1 night) of
Brahma
(1 kalpa), i. e. , = 12,000,000 divine years or
= 4,320,000,000 human years
The effort of the Hawaiian priests to harmonize ritual time
with cosmic time may be deduced
from the annual ritual calendar
when building of a new heiau, especially the heiau Ku, took
place in the midst of the eight-month ordinary pule periods.
The centering of the heiau so as to find the exact point which
extends from one's position on earth along the extension of a
great circle to the center of the universe (or the celestial
equator) was a geometric problem to link the "navel" (piko)
center of one's birthplace to the center (piko) of the universe
(as Sky Father, Wakea). How was the "navel" (piko) center
determined?
It was found by taking a cord and using it to find the
radius of the heiau compass circle. Thsi cord, the 'aha hele
honua ('rope-go-the-earth') was used to square the corners of
the sacred houses on the heiau. The cord was ritually "stretched"
in a ceremony performed by the king and the high priest to the
dimensions of a sacred house (hale wai'ea, literally, 'house-
water-rising-(of-celestial-bodies') a cubit (ha'ilima, about
18 inches) wide by a cubit deep by two cubits long (i. e., 18"
by 18" by 36"). How this cubit length was determined is not
known.
Analysis of the tabu nights of the moon, relative to
major and minor moonrise and moonset positions north and south
which is a 19-year cycle, gives the following interesting
results [*Note: calculated from the latitude of Ahu a 'Umi,
Kona, Hawaii 1 :
r
,-
SW
SW
147
(1) Moon's major swing: NW 302
0
Kane moon (27th night),
maximum northerly moonset, summer; Kane tabu,
1st night
SW 238
0
Kukahi moon (3rd night, waxing moon),
maximum southerly moonset, winter; Ku tabu,
3rd night
NE 062
0
Kulu moon (17th night, waning moon),
maximum northerly moon rise, summer
SE 122
0
Mohalu moon (12th night, gibbous moon),
maximum southerly moonrise, winter; Hua tabu,
1st night.
(2) Moon's minor swing: NW 290
0
Lono moon (28th night),
moon), northerly moonset;
Kane tabu, 2nd night.
SW 250
0
Hilo moon (1st night, waxing_moon),
minimum southerly moonset, winter; Ku tabu,
1st night
NE 070
0
Mahealani moon (16th night, full moon),
minimum northerly moonrise, summer
SE 110
0
Hua moon (13th night, gibbous moon),
minimum southerly moonrise; Hua tabu, 2nd night
We may plot the moon swings thusly, for easier comprehension:
o -
250 Hilo (Ku tabu):
o - -
238 - Kukahi (Ku tabu):
minimum southerly moonset, winter
maximum northerly moonset, winter
SE 122
0
Mohalu (Hua tabu): maximum southerly moonrise, winter
SE 110
0
Hua (Hua tabu): minimum southerly moonrise, winter
NE 070
0
Mahealani:
NE 062
0
Kulu:
NW 302
0
Kane (Kane tabu):
NW 290
0
Lono (Kane tabu):
northerly moonrise, summer
maximmum northerly moonrise, summer
maximum northerly moonset, summer
minimum northerly moonset, summer
It is only by doing this kind of tedious analysis that
descriptions of heiau ritual given by native Hawaiian writers
more than a century ago may be faithfully interpreted.
The dynamics of celestial motion and structure in space as
cosmic time seems to have been a passion of the priests in
metaphysical theology, in an attempt ,to understand the structure
of the universe from which man came to life, as their ritual
articulation about the creation tries to penetrate its effects
by trying to comprehend causes. The ritual prayer to invest
!
r
,-
,-
148
the chief at birth with the cosmic birth of the universe
recapitulated in him is an aesthetic example of their ability
to reason thus;
0 ke au i kahuli, wela ka honua
0 ke au i kahuli, lole ka lani
0 ke au i kukaiaka ka la,
E hooma lama lama i ka malama
0 ke au 0 Makalii ka po
0 ka walewale hookumu honua ia
0 ke kumu 0 ka lipo i lipo ai
0 ke kumu 0 ka po i po ai
0 ka lipolipo, o ka lipolipo
0 ka lipo 0 ka la
0 ka lipo 0 ka po
Po wale hoi. ..
[Kumulipo, Prologue, Chant IJ
Hanau ka po
Hanau Kumulipo i ka po he kane
Hanau Poele i ka po he wahine
o piha, 0 pihapiha
o piha u, 0 piha a
o pihe e, 0 piha a
o ke koo honua paa ka lani
o lewa ke au ia Kumulipo ka po
Po no.
The lines of poetry above are from the Hawaiian creation
chant, in which none of the gods are involved in creating but
are themselves born from the universe when the light of the sun
breaks forth at the birth of mankind. They reflect an inclina-
tion of native Hawaiian religious thought toward scientific
reasoning about the origins of life, the relationships between
inanimate and animate forms as states of material being, and
the relationship between metaphysics and physics. Perhaps this
is the difference between the ancient Hawaiian religious thought
and tOday's neoclassical cultural r e v ~ v a l . The Hawaiian priests
were practicing a kind of metaphysical religion. Today's
efforts are more concerned with the political effects of
religious activity.
148A
The moon, in addition to circuiting from west to west in the synodic cycle,
also moves north and south. Its major swing as viewed from this latitude (N 19
0
30')
will pass the solstice limit of the sun (N 65
0
E) north and south (5 65
0
E) at
, approximately N 62
0
E (northerly moonrise, sununer) and 5E 122
0
(southerly moonrise,
winter); NW 302
0
(northerly moonset, summer) and 5W 238
0
(southerly moonset, summer).
,-
Its minor swing will be inside these solstice limits at NE 70
0
(mimimum northerly
moonrise, summer), SE 110
0
(minimum southerly moonrise, winter); NW 290
0
(minimum
northerly moonset, summer), 5W 250
0
(minimum southerly sunset, winter). Since the
i moon moves about 12
0
per day (30 days), the moon's synodic circuit after the
equinoxes, perferab1y, can be used to set a compass of 360
0
, thusly:
~
,
,
r
14
8.B
c-
,- We may plot the hypothetical moon compass in terms of quartering the clock
!
throughthe month in accordance with ritual tabu pule periods:
r-
,
W 270
0
Muku evening
SW 264
0
morning
258
0
Hilo evening Ku tabu imposed
252
0
morning
"
246
0
Hoaka evening
"
240
0
morning
"
234
0
Kiikahi evening
"
228
0
morning
"
222
0
Ku1ua evening
..
*216
0
morning Ku tabu lifted
210
0
Kuko1u evening
204
0
morning
,-
198
0
Kupau evening
192
0
morning
SW 186
0
'Olekukahi evening
S 180
0
morning
SE 174
0
'Olekulua evening
168
0
morning
,-
162
0
'Olekukolu evening
,
156
0
morning
150
0
'Olepau evening (one anahulu)
,-
144
0
('Olepau) morning
138
0
Huna evening
132
0
morning
126
0
Moha1u evening Hua tabu imposed
120
0
morning
"
114
0
,. Hua evening
"
*108
0
morning
"
102
0
Akua evening
"
96
0
morning Hua tabu lifted
E 90
0
Hoku evening
NE 84
0
morning
78
0
Mahea1ani
evening
"
no morning
I
66
0
Kulu
evening
60
0
morning
*54
0
La'aukukahi evening
,-
48
0
morning
42
La'aukulua
evening
36
0 morning
.-
30
0
La'aupau
evening
"
,
"
, ~
I
I
NE
NE
NE
N
NW
14 Be
30
*27
(La'aupau) evening
mic1night
24
morning
ISO 'Olekukahi evening
120
morning
6
'Oleku1ua
evening
0 (=360)
morning
354
'Olepau
evening Kanaloa tabu imposed
34S
o
morning
"
342
Woakukahi
evening
"
336
0
morning
"
330
0
Kaloakulua
evening
"
324
0
morning
Kanaloa tabu lifted
31S
o
Kaloapau
evening
312
0
morning
Kine
306
Kine
evening
tabu imposed
300
0
morning
"
294
Lono
evening
"
288
0
morning
"
282
0
Mauli
evening
"
276
0
morning
Kane tabu lifted
270
0
Muku
evenins
The numbers 27, 54, and 108 and 216 in terms of degrees of the moon circuit
are commensurate with the morning of Kulua (216
0
), when the Ku tabu was lifted;
the morning of Hua (108
0
) when the Hua tabu was still in force; the evening of
La'aukukahi (54
0
) and midnight of La'aupau (27) before the 'Ole waning nights of
i the moon when it was directly north on the meridional axis On the morning of
'Olepau. We note that Pollux in Gemini, Pleiades in Taurus, Aldebaran in Hyades
(northern stars), and Sirius (Canis Major), Antares (Scorpius), and Fomalhaut
(Pisces) are on the coordinates for the summer solstice sunset and major/minor
moonset positions north; winter solstice sunrise/sunset and moonrise/
moonset positions south roughly commensurate with the Kane, Ku, and Hua tabu
pule moon positions. We may be reading too much into or out of these data,
but it would seem that the Hawaiian tabu periods suggest some kind of coordination
, ~
with the periodic northerly and southerly maximum and minimum swings.
1481)
SOLAR LUNAR STELLAR ASSOCIATION
POLARIS
UPRIGH CRUX
ft? ... '"
.1,'l' ."',
Vegetation " t: ..........
.... I,
0 10
20 30
40
I I
I I
I
Rock
Meters.
[Summary of the Ritual Schedule]:
i The Hawaiian: new year began during the second month
I the season, sacred to Lono:
I
I

,
Welehu
October-November Makali'i [Pleiades
21st equinox
[1000 A.D. Maka:i'i rising in September/Occober]
[2000 B.C. Pleiades in 7aurus replaced by Aries at
vernal equinox)
[1 A.D. First Point in Aries now in Pisces)
[2000 A.D. First Point will be in Aquarius]
Novenber-December
November 21st
Lehua [Antares in Scorpius,
Ka Makau Nui a Maui, 'Maui's
Fishhook]
Hawaiian year began
:-
[first new moon (Muku/Hilo) afte
first evening rise of the Pleia _
at sunset]
i
I
Xakali'i December-January
[Tropic of Capricorn
[Makali'i culminates
December 21st - winter solstice
= Kanaloa; sun at 23.50southern
limit]
90/90 days, i.e., at zenith
20" N]
Ka'elo January-February Xercury/Baachus (Tahiti)
[End i'iakahiki Season/Firs:: Fn;its festival]
Ku Ritual Season (conducted between the vernal equinox and
summer solstice)
10 days reconsecration/ 25 days building tabu periods]
Kau1ua February-March
La' aukukahi (18th)
La'aukulua (19th)
La'aupau (20th)
01ekukahi (21st)
01eku1ua (22nd)
(Ka10a tabu 2) Olepau (23rd)
Kaloakukahi (24th)
Ka10akulua (25th)
Kaloapau (26th)
(Kane tabu 2) Kunt-"' (27th)
:"',"Ir.o

Gemini/Twins
Thatching of Ku heiau
Building of the booths/paehumu
Carving of maka'iwa images
(continues)
third quarter moon
March 21st - vernal equinox
(continues)
End of basic preparation
H;;ikala rite/ purification
'of island at each ahupua'a
continues/ alaea ordinance
Hawai 0 Papa rite (Hale 0 Papa)
Kins and priest in heiau

I
,
,-
,
,
I
Nana
(Ku tabu 3)
>iauli

(:29th)
(30th

Hilo (lst)
Hoake (2nd)
Kukahi ( 3rd)
Kulua (4th)
Kukolu (5th)
Kupau (6th)
Olekukahi (7th)
Olekulua (8th)
Olekukolu (9th)
Olepau (10th)
Huna
Mohalu
(11 th)
(l2th)
King and Priest pray in
Huikala rite for akua
People in 8 row/ 40-80 imabes
[Gemini]
Tabu laid on temple/lupalupa
Kauila-huluhulu (morning)
Malu-ko'i (evening)
'Oi'o (to mountains) mau
'Oi'o (to heiau)
Nanahua post (evening)
Makaiwa images (evening)
Measured foundations hale mana
(continues)
Kauilanui service began (evenin5)
Circuit of ka'ai/Kahoali'i rite
Ke.i.:.a-pokea rite
Kuwa service/ setting up images
behind the Nanahua post
Kapoupou'ana/ thatching of houses
Hulahula service (midnight)
(maku'u tapa attached to anu'u)
Ho'opi'i na aha limalima (morning)
Kuili service (night)
Kuili continues
Kuili continues
Kuili concluded (evening)
Ho'owilimo'o service (evening)
aha service at hale mana
(stretching of the cord ceremony)
coconut leaf girdle for haku ohi'a
image
'oki ka piko rite for image
maki'ilohelohe service
Ka-papa-ulua rite/ oloa tapa
wrapping for the anu'u tower
Ritual bathing in the sea
Ka'i oloa service/Hale 0 IaEa
and Ku heiau/girding of Mo'i image
(tabu remained in effect)
Ho'omahanahana service
[End 25-day building period]
(Hua tabu 2) Hua (13th)
Akua (14th)
Hoku (15th)
Mahealani (16th)
Kulu (17th)
Na la kapu kauila = 9 tabu nights
[End 30-day revolution from 18th
night waning moon to 17th of ne::t]
x 8 months of ordinary tabu pule periods
72 tabu night to the year
24 tabu periods to the year
4 tabu months to the makahiki festival [Lono]
I
I
!
Tabu periods of the month:
[4 pule periods per month]
3 Ku
2 Hua
2 Kanaloa
2 Kane
9 kapu kauila nights
-----------------------------------------------------------------
Welo April-May
Ikiiki May-June
Ka'aona
June-July
Hinaiaeleele July-August
Hilinehu
Mahoe-mua
Hilinama
Mahoe-hope
August-September
September-October
End of period for consecration
of Ku heiau [Kaulua, Nana, Welo,
Ikiiki]; Ikiiki = Leo
June 21st summer solstice
Sun at 23.5 N northern limit
[Tropic of Cancer = Kane]
'Opelu tabu lifted/ aku tabu
began (six months alternation)
[Gemini; Castor]
September 21st autumn equinox
[Gemini; Pollux] End of Kau season.
Ri tua:. calendar of the Makahiki Season [Ke au 0 Makali' i]
[Firs c Fruits]
Ikuwa October-November
Hilo- + Hoaka
Kukahi (3rd)
Kulua
Kukolu
Kupau
Olekukahi
Olekulua
Olekukolu
Olepau
Huna
Mohalu
Hua
etc.
(4th)
(5th)
(6th)
(7th)
(8th)
(9th)
(lOth)
(ll th)
(12th) [Shaula]
(13th) [Jupiter]
Welehu November-December
[Lehua = Antares/Scorpius]
La'aukukahi
La'aukulua
La'aupau
(l8th)
(l9th)
(20th)
Tabu days of Ku; flags flown from
heiau
[Tabu of Hua period] 'Breaking of
the king's coconut dish'/ceremony
(1) makahiki taxes of the 'okana,
poko, kalana land sections readied
(2) levies on the loa and tribute
paid from landlords (waiwai maloko)
Taxes levied against district (cloth)
Display of taxes before the gods
[ho'omoe 'ia]
Olekui<ahi
Olekulua
Olepau
(2ist)
(22nd)
(23rd)
Portion to king's gods/kahuna
queen/court and the 'ai ale
(chiefs + military
Feather gods carried in
(evening)
Wooden gods carried in
(evening)
Made image of Lonomakua (ku-i-ke-pa'a
work)
Lonomakua image: 10 inches circumference
2 fathoms length (12 feet)
joints carved at intervals
ke'a crosspiece with pala fern
ka'upu bird at top
white tapa cloth made of wauke
anointed with coconut oil
accompanied by akua pa'ani
Kaloakukahi (24th) Fires lit along coast (morning)
Tabu on activity for 4 days
Hi'uwai ceremonial bathing
Kaloakulua
Kaloapau
Kane
Lono
Mauli
Nakahiki tabu imposed in the morning
Akua loa and Akua poko circuits
Alia poles - akua loa stood between the alia
- alia ope'a
- ho'okupu (taxes) placed between the
alia and akua loa
Hainaki prayer at the end of offerings
Image turned face down after noa (freeing) of land
Image carried face backward
Image taken back to chiefs: Hanau pu ceremony of
feeding the idol (kulolo, haupia, bananas,
coconuts, 'awa)/ carrier fed/ then niho-palaoa
hung around the image/ griding of the god with
the kaioloa tapa
Sports events
(27th) Pala fern picked, signifying the
freeing of cultivated fields from tabu/ keepers of
the god Kane made bundles of lu'au leaves, cooked
them on open fire, put them up on the sides of their
houses to signify that farms were relieved from tabu
(28th)
(29th)
Same things done by kahu of Lono
Same things done by kahu of Kanaloa
(On the 27th night (Kane) the chiefs (ali'i) gathered
pala fern; lighted the Puea bonfire along the shore;
canoe sent on fishing expedition; males/chiefs
ate of the catch (on the night of Lono, 28th)]
,-
I
~
,
I
~
I
I
lol
Makali'i [Pleiades]
Hila
Hoaka
(1st) Repeat/bonfire of Puea lit
(2nd) Fishing canoes out to sea
through Ku and Ole nights; fresh pals fern gathered;
Bonfire of Puea lit until the night of Huna (11th
night)/ women eat fish from the ocean in observance
of kalahua
Mohalu, Hua, Akua, Hoku Tabu reinstated
Mahealani (16th) Akua loa returned (evening)
Kulu
Chief went out in his canoe to meeet the akua loa
in the ceremony called Kali'i/mock wahie spear-
throwing parried by chief
[Afternoon]: Sham spear fight [wahiel called
Kanekupua/ king went into the wai'ea temple
(Lono heiau), offered pig sacrifice
17th Set up the Hale Kalama of
lama wood for Kahoali'i in front of the wai'ea
temple called Ka Hale Koko 0 Kahoali'i
Pua'a hea (red pig) put in oven with kulolo
La'aukukahi (18th) People ate from the oven/
Dismantling of makahiki images
Carriers of images fed
La'aukulua
La'aupau
Olekukahi
Olekulua
Olepau
Kaloakukahi
Kaloakulua
Kaloapau
Kane
Kahuna closed services
Net of Maoloha ceremony (net lifted by 4 men;
filled with food)
Wa'a 'auhau of Lono - Lono returning to Tahiti
Wa'a kea - canoe of unpained wood put to sea,
coursed back and forth
(l9th)
(20th)
(21st)
( 22nd)
( 23rd)
(24th)
(25th)
(26th)
(27th)
Restrictions removed from m a k a h i k ~
Orders for building new Kukoa'e
heiau
King announced tabu of Kaloamakamaka service
(pule) continued to Kaloakulua (25th),
five days
King performed purification ceremony
Built the halepu'upu'uone for himself/
the 'oe'oe booth/ covered them with
pohue viney palima booth/ kukoa'e-ahuwai
King declared tabu on all of the houses
of the Kukoa'e type/ purification heiau/
King ate first pork there
r
I
r
I
I
I
. ! L' .:.
i'loLa lu
Kaulua
[Gemir,i 1
[Feb.-March]
'" ,
1..',;:. .... :" :.:y J
III Ku Pi) HilL"
thl" of Kulua
(12th) Tabu of iiu3 imposed on Xoha:u
until mornin6 0: Akua (14th)
to called of
Kuapola' (k& ?U'U 0 Kuanola) .
Kahoali'i rite of plucking eye of aku
and man who had been sacrificed
Tabu then removed from the aku and
placed over the 'opelu fish.
Last day of tabu period: king + high
accompanied by druIT@er ate pork/
by a distinct set of priests (no data)
["Now be,;:an the new year" (after Hua tabu, i.e.
13th nIght of Ka'elo]
Resumption of ordinary tabu days in the tabu period
of Ku
During Kaulua or Nana months, the king made a
heiau loulu [i.e., Ku type heiau]; or mao
luakini ho'ouluulu'ai [i.e., Lono type agricultural
mapele type], or a luakini kaua [i.e. Ku type
heiau]
The coordination between time and the geometry of sacred
space is implied in the structure of the "house of god"
[hale 0 ke akua] which is the heiau temple. This is not to
suggest that all such temples were celestially aligned, except
perhaps symbolically. The gourd diagram for the sidereal
compass outlined by Kaneakaho'owaha [Alexander, W.O. "Instruc-
tions in Ancient Hawaiian Astronomy as Taught by Kaneakahoowaha,
One of the Counsellors of Kamehameha I, According to S. M.
Kamakau," Hawaiian Annual, Honolulu, 1898: 142-143] shows:
(1) the meridian between Polaris [Hokupa'a] and upright Crux
[Southern Cross, Kape'a, Newenewe/Wenewene] which is the
kaupoku (ridgepole) of the god's house (ka hale 0 ke akua).
(2).the ecliptic, ke ala a ke ku'uku'u (pathway of the
spider), which is the sun's on the horizon between the
sun's standstills at the summer solstice (23.5 N) and
winter solstice (23.5S) [drawn as a chord on the circle.
(3) the celestial equator, ke ala i ka piko 0 Wakea on
the great circle drawn through the earth's center [ka
piko 0 ka honua, equator] which is the track of the sun
at the vernal and autumnal equinoxes (marked along the
track of the of Orion at 0
0

r-
I.
I'
,
0.0.,
the tropic limits ;Cancer = Ke ala polohiwa a Kane (north; i
Capricor.-. = Ke ala polohiwa a Kanaloa (south)].
[See Figure 1, p. 23 intra].
(5) determinin,; the ce:1t:er [piko] of circuit as the midpoint
of the length of a cord [aha hele honua]
[See Figure 2, p. 24 intra].
The association between Sky Father [Wakea] and
Earth Mother [Papa-hanau-moku] as the midpoint of cosmic time
and space within the "house of god" on the meridian, which is
the navel center [piko] of these three entities, i.e., the
cosmic father, the terrestrial mother, and the self, around
which the circumscribed area encompasses all material life
proceeding from the same source, positions the individual
at the spiritual heart [manawa] which is eternal time and
infinite space. That should imply to those who thought these
religious thoughts that the power emanating from the center
of spiritual and material causes must be perpetually existent,
and therefore, indestructible.
H
---''Al- . N -- iNr. -nT ...... IE ....
.. .... \l....._r _. 11
THE CELESTIAL EQUATOR, AND THE ECLIPTIC
POLARIS
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171
(12-14) The Twelfth-Fourteenth Eras; Comparative Kumulipo
Genealogical Lists and Generation Count
The Kalakaua text on which all of the published commentaries
have thus far been based since the chant was first translated
by Adolf Bastian in 1881 [Liliuokalani (1897), Beckwith (1950),
Johnson (1981), Charlot (1982)] has been the basis of all de-
ductive commentary over the past century. After Kalakaua's
Hale Naua group copied the Moloka'i version unreeled by chanters
there in the late 19th century from the knotted cord, and the
full text of the Kalakaua version became the standard translated
text since Kalakaua's reign, the earlier David Malo Kumulipo
text was archived and forgotten. In the Malo text and the
later Kuluwaimaka/Kalanianaole version, which seems to recover
the Malo and Kalakaua versions into one text, an entire sequence
of the Puanue segment known as the Luanu'u genealogy is intact
since the 18305 when it was written down at Lahainaluna Seminary.
The date on the Malo text is 1827, which means it was written
down a year after the orthography of the Hawaiian language had
been decided and four years before the college formally opened.
The Kutuwaimaka/Kalanianaole version retained the Malo text of
the genealogy sections of the Ao, and the Kalakaua text of the
later period of time removed the Luanu'u segment of the Puanue
[Opu'upu'u genealogy, before the Pola'a tsunami].
This part of the present study will reincorporate the
Luanu'u lineage of the Puanue and also analyze the content of
the Luanu'u generations to determine how the generation counts
coincide or if they radically alter the basis of computation.
The recitation list in this study will reincorporate this data
from the Malo text and where necessary, or radically altered,
the corresponding Kuluwaimaka/Kalanianaole list. Following
this, another generation count will be made reordering the
generation count so that the difference determines any great
shift in time correspondence b e t w e e ~ the Kumulipo with, or
the Kumulipo without, the Luanu'u segment.
"fLo
(12) The Luanu'u Genealogy [Puanuel, David Malo Text:
Line 1623 Kaioia
1624 Kalalomaiao
*1623 Kaioia
1624 Kahakukelemoana
1625 Hookaa
Moae
Kapaau
Kaiwikoko
Manakamoo
1630 Kapuu
Kaiwa
Nuupe1e
Kaholomoku
Kaluanuuokoa
1635 Manaku
Wahukanaka
Kaanuunuiikumamao
Kopili
Kaehoihaikala
1640 Kaumihau
Kaolokea
Aukuu
Keopulani
Kapoukiaokalani
1645 Kookookalani
Keki
Ooohaiakulani
-Kaahinakumauna
Lopali
1650 Kanoe
Ka1ulumakanui
Kahiwaila1okona
Kahiwakaapu
Ka101enanuia1ohai
1655 Puuaekahakumoana
Kikimakaihao
Keaupeaakukoae
Kaulakiaioelani
Kekukuinanahua
1660 Amihakalani
Weloka
Mihikipua
Lonookahokuemihai-
. kalani
1665 Kahokumakawelowelaula
Meheau [Kumulipo text]
Ho'oliu
Meheau [David Malo text]
Kaaluna
Nakaka
Nahae
Lana
Kamaka
Kaneilokahale
Kalaumaumau
Hakianapala
Kauakia
Haili
Kamakamaka
Hooleia
Kamoka
Kaa
Nonolo
Kulia
Anianikalani
Laalaau
Maihope
Kamapele
Koolani
Mumu
Kuhela
Paai
Lopali
Lohana
Kanae
Keaka
Kamoeaulani
Kapaukulani
Kaopuulani
Ilikahonua
Kaponihaikala
Malualani
UlapunuakeIe
Kaakakailani
Hooleianoa
Kapeakau
Kamakanewe
Kaukeaweula
Kaumeheii
1666 Ka101omaiao Kupuaiekea [End David Malo text]
1624 Ka1a1omaiao Ho'oliu [Return
[41 generations missing in Kumu1ipo text between Kaioia (k)
and Kalalomaiao (k)j.
r'-
...
I
~
~
I
I
~ .
~
~ ~
'I
~
'I
I'
J
J
J
J
J
I
fl
~
~
l ~
~
(12) The Luanu'u Genealogy [Puanue], David Malo Text,
continued:
1666 Kalolomaiao Kupuaiekea [another wife]
[*Note, the text in following does not differ from the
Kumulipo text between lines 1624 and 1663]
1667 Haka1aoa
Kekohaokalani
Pipili
Kaulamaokoko
1670 Kaulakelemoana
Hiikalaulau
Hainuawa
Laukohakohai
1674 Paiaalani
l ' ~ M a l o text diverts
[1633 Paiakalani
[1634 Paikumu1ani
1675 Kumuhonualaua
Kamo1eikama
Onipua
Kaukiukikau1ani
Maiko
1680 Ke1ekaunuiakoha
Kahauli
Koiewe
Kapaake1ono
Ko1oko1ou1a
1685 Ka10hialii
Mauikoi
Kekoaenuihu1umaemae
Kekaiakeakoaehulu-
maemae
1690 Kaikikiapaananea
Kauamuku
Kahiwahewahelekohana
Kamakaanuanu
Kekanu1au
1695 Kanene1uoiawahi
Kaulupeakamanu
Hawiniwini
Kakai1eiohoaka
Kekahaou1uoka1ani
1700 Kahoukapuamehe1ani
Kau1aihoae
Hihikiaeka1anii1una
Kakaiokukalanii1una
Kuokuhu1ikuwa
1705 Hiki1eleiakau
Kamaulionuhi
Pupuepapaokauowali
Kalaniiluna
Kulukulualani
Kamapukea
Kahainakua
Humehaanapea
Kaninika
Hiipoipoiia
Keanaialani
Ihupeaa1a
Kumukumukekaa
to another branch from Paiaalani (k)l:
Kumukanikeka' a
Kauikaiakea
(Kumulipo) ]
" ]
Opuukahonua [*continued Malo text,
Hapuukama which parallels Ku1u-
Ninio waimaka/Ka1anianaolej
Kekahoakaulaokalani
Kohalanikapu
Kohalanikapu
Kahapoele
Kalanikapu
Kaiha1ak,iU
Kololei
Kapo1eiula
Hoakamapu
Kaumanalani
Kaihokuhoku
Kanakaikaekeaionokamaka
Kauna
Hala1aikaiamahia
Malona
Mapuu
Kanae1eolaawaia
Kaulaia
Kaleomalahea
Kaoiliokamalama
Kahaokamakelele
Kahakupapalani
Kaulaihoani
Luanuukahiko
Kuokuma
Kalanihaliua
Kealaiakai
Maimaikolooahaha
Ai 1 imanoano
Kahonuailalo, hanau Kaluanu'u
n
174
_.
n
1709
Ka1uanuuikapohuikaekeeke Kanikuhekuhe1e
n
1710 Luanuukahunai1okoiha1e- Haliilauhau
pahuikeekanapu1e
Luanuukahunai1okoimana- Kahakuili
" '
kamoo
"
Luanuui1okoiwaieaikahoa- Kainaaha
1iiau1amaana
Luanuuiwahoinapahuikapea Alaihoihoiaku
~
Luanuuikekainao1oaikealina- Kapukuokaio
papa
1n5 Ka1uanuukuu1a1awaiaikaaoa Kuhu1ukai
"
Luanuuheikuikama1oho1au Hoalaiaku
Luanuukuamukuawaawaekuilo- Kumakalehua
kanananuu
Ka1uanuuhookaahikii1aloi- Papaikahonua
~ ,
waiea
Ka1uanuukapailuenohoanai- Papailaninei
I
keaanua
~
1720 Ka1uanuuhi1inaikle1ei- Komohanahale
kaniopuka
Kaluanuulapauilaikahoaka Hooneeuwai
Kaluanuuowaikukaienoho-
~
anaikapoua1o Hiiakapoukua
Kaluanuunohokuonoika- Hiiakapoua1o
huina
~
Kaluanuuheikuikapouomanu Kapoulanahua
1725 Luanuuikukapahuluaniani- Waipunaea
kaalanakuo
~
Kaluanuukumakaiwaika-
Kaokoikealookahakua1aea .- iliilikipapaunu
Luanuuimuakeahukanai1oko- Ho1anapala
ika1ananuuimamao
~
Kaluanuukuaupa1ahoomoe- A1aauaku
puleikeahiahi
Luanuuhoalapuleikawaa- A1aaumai
~
nakakahiakaikaponiponi
1730 Kaluanuukieeienohoana-
Hauhaumaliemai
I ikahalehau
Kaluanuuikaneikahalau Hikuamakoi
~
Kaluanuuikekau1anapawai-
Akakai1ani
kealaula
Luanuukanekanaloa101o-
Haikimaile Hi
r
honue
Kaluanuualaohanaikealo-
Kakealamaueleka
!
maliuikalani
r
1735 Luanuumakiiloheloheenoho-
Kaukalohalo
anaikalohaku
Luanuuenakilolaniekiloana-
Kaukaomea
ila10waia
r
Luanuukapalakuhialaeaenoho-
K,uikaipuai
anaikeahupuaa
I
Kaluanuukupinaienohoanai-
Lelekohanamai
Ii
kealopali
Kapauhinu
Kaluanuuahaolinaikawalena
,
1740
Kaluanuumouoleleaenohoana- Kaukaalei
fi
imoanaliha
1741 Luanuukanehulikoahulihi-
akoaluahaku
Kaluanuukanehoalani
Kaluanuukuieoloonakeke-
ilunakalaninei
Kaluanuuponiolonoenoho-
ikeahihiwa
Maeakekoaihaua
Hinaolomele
Neheoweowe
Haumakaeele
Na laua i hanau mai kukulu 0 ka honua
1745 Kukuluokahonua
Mawaenuu
Punananana
Ae
Ao
1750 Keawe
Laaukuku
Kalewa
Hopupalali
1754 Iaiala
1754 Iaiala
Kukuluokalani
Mawaelani
Punanailania
Aeae
Aoao
Keaweawe
Laaukaoko
Kalewalewalani
Kalewahoomaku
Hakuhai, na laua mai 0 Hui
Kahonuanei, na laua mai
[*Note: The line from Iaiala (k) and Hakuhai (w) is part
of the Kuluwaimaka/Kalanianaole text, to which the Malo
text will return, but generations continuing in Malo's
text at this point is from Kahonuanei (w) 1 -,
1755 Auwaei
Auwaeleo
Auweaeku
Aku
Pipilipipili
1760 Aiai
Hookukapakapakaua
Kumuhonua
Kamoleokahonua
Keaaokahonua
1765 Kaweluokahonua
Kahihiokahonua
Kailiokahonua
Kalalaokahonua
1770 Kalauokahonua
Kamuokahonua
Liaiokahonua
Kekumuokahonua
Kumuhonua
1775 Alealeapokii
Auwaeleo
Auwaepane
Auwaenoho
Anoho
Momoemomoe
Kikoikikoi
Kokohopuu
Kamaieli
Panee
Kokolo
Keapo
Kapea
Nakaka
Kalanimalu
Maulukia
Keoka
Waialiimaomao
Kuikaukala
r
Laloohilukekimoku
Puea
n
n
n
n
n
n
11
11
J
J
J
b
J
1776
1780
1785
1787
176
Naue1epokii Aa1a
Pupuliiliiana Kapumaoia
Uihe1e Makuawa1e
Kane1uhonua
Keokalele
Kahaumaoia
Kulolo
Kahaumaalamea
Nohonoho
Kanuuneeneeaku
Poele
Kanuuneeneemai
Pokano
Papahimaioeokekumu
Kahihikaunoa
Neeneeakuauokalau
Wawaehaaipo
Luanuukahunaimanakamoo Hahai
[*Note: Malo text differs from Kuluwaimaka/Kalanianaole text
at this point by one generation; KKK text, 817 generations;
Malo text, 817 generations to Mahai (w)
Kaluanuukealahoaimuake-
ahukana
Luanuuhookalakupuailalo-
waia
Kawaohoomakua
Hauekepue kana wahine
Kaluanuukuhialaeimuahonua- Kaupaohookaa kana wahine
laikalanakuikawaihonaokawaa
1790 Kaluanuuhookuahikiiluna- Mahikakana
ilaloilokaiwahoimanakamoo
Kahianuumokoikualaaukawao- Ahakakai
mehawaii
Kaluanuuohoehaoimuahonua- Kuhananui, kana wahine
'ula
Kaluanuukuamukuawaawaeku- Kualanakila kana wahine
ilokokalananuu
Kaluanuunohonionioikapou- Lamalamakaio kana wahine
kuaokapouomanu
1795 Kaluanuumokuhaliikaneika- Hikimalino, kana wahine
lau
[*Note: 826 generations in Kuluwaimaka/Kalanianaole text;
831 generations in Malo,text;
830 generations in Li'aikuhonua in Kumulipo (Kalakaua
text)]
1796 Na laua mai 0 Kukuihaa ke kahuna lapaau
Hanau mai Kekukuia1ii i kanu ia i ke a10 0 Papa
Hanau mai Ka Ia 0 Kapakukui li10 i kai, kiai kukui i uka
Hanau hou mai Ka Ia 0 kanaka huakukui 1i1o i kai,
kiai kukui i ka uka, .
Hanau hou mai Keki, hanau hou mai ka lama
Hanau Haapuaianea,
Hanau Ahulikaaa1a, he wahine oia ka i moe aku ia Kane
1796 '0 Hinamaileli('i) moe ia Kanaloa
rI.
I
.rt..
I
~
~
I
~
I
i\f
I
. ~
~
,
~
~
I
!\;
~
I
~
~ . 1
~ J
I ,
I .
~
,
~ ~
I
~ ~
r ~
,
ill
1797 Hanau Wekewekewaleaku
Hanau Wekewekewalemai
Hanau Unahikawaleaku
Hanau Unahikawalemai
Hanau Holoholo
Ranau Rooholiaponalo,
Na wahine nuku 0 ka po
Hanau Kaleleoi ka wahine weawea
Hanau Mahikianaloa
1798 Mahikianala noho ia
Keopumauu
Okukeopu kana wahine
Kamakuloa
Welehainaka
1800 Karnauumakolukolu
Weleapukapuka
Hooikaia
1802 Hanau Kahoouaha, he wahine ia, 0 Kumalaloa ke kane
Hanau ka Ia kaolali lilo i kai
Kiai ka mauu kuolohia i uka
Hanau ka Ia 0 kapakii i kai
Kiai ka mauu maniania i uka
Hanau Ka Ia 0 Kalipepeiao i kai
Kiai ka pu 0 keaalii iuka
Hanau mai ko lakou hope he wahine 0 Rai kona inoa,
1803 0 ia ka i moe aku ia Ole, na laua mai 0 Pupue
1804 0 ia ke kanaka 0 kaili mai 0 Haloa, ke kana 0 kuamoo 0 Haloa
814
815
816
817
818
819
820
821
822
823
824
825
826
827
[*Connected to Kumulipo text (Kalakaua version, line 1968,.
i.e., 815 generations in Wa 'Umikumamalima, 15thEra,
by which generation in Liaikuhonua, the generations to
Wakea have been corrected from 814 (Po1a'a) to 830
(Li'aikuhonua); thus, if left at the Pala'a count
to this part of the Luanu'u, Pupue (k), son of Ole (k),
lives in the 8 th generation after Wakea. From the above,
the Luanu'u genealogy traces the genealogy after Kalalo-
rnaiao (Cp. Kalakaua text line 1624 Kalalomaiao (k) marries
Ho'oliu; Malo text, Kalalomaiao had another wife, Kupuai-
ekea) to Ha'i (w), therefore, the genealogical count
is resolved to:
[Kalakaua text, cpo Wa 'Umikumamalima, 15th
era] :.
Wakea [Pola'a] 830 Papa
Wake a Hoohokukalani
Haloa 831
Hinamanouluae
Waia 832 Huhune
H-inanalo 833 Haunuu
Nanakahili 834 Haulani
Kio 835 Kamole
Ole 836
Ha'i [Line 1802 Luanu'u]
Pupue 837
Kamahele
Manaku 838
Hikohaale
Kahiko 839 Kaea
Lukahakona 840
Koulamaikalani
Luanu'u 841
Kawaoma'aukele
Ki'i 842
Rinakoula
Ulu/Nanaulu 843
, .
. ,. ".
[*Note: The generation COunts reflect the ",.-''; <;',,'
down from La I ila I i to the Pola I a (814 to ""i> .
Li I aikuhonua generation COunt (Chant 14) 830 the';,
La'ila'i (w), Chant 8. The generation count a traa
attempted after the divergent branch from Iaiala (k) Lin
1754 Luanu'u, featured in the Malo and Kuluwaimaka/'K I 8
1
1
" 1 d d . f 11 ' a an -
anao e texts, LS Lnc u e , Ln 0 oWLng).
[Malo text, continued: from Iaiala (k) - Hakuhai (w):
(Luanu'u genealogy)
1754 laiala noho ia
1755 Hui
Kamehaikea
Kamehaikupua
Haikupua
Kualoiau
1760 Kaalaakekaa
Lalowaiaala
Poelua
Huluhulumania
Kamakouaala
1765 Kekupaliiaala
Iliaalaikawaakele
(Hai ka moku puka hanau '0
1766 Kiipua
Lohia
Nakahunaokapo
Nakahunaokeao
1770 Kahakui
Kahakumaanuu
Lailaikanalu
Hauukaakanalu
Pokaakaakanalu
1775 Ke kiiahiahi
Ikuaiakaukaanei
WaluwaluhiaikuamohoIe
o Nikuakuilunakalani,
o Hemanonikukaaalaneieiono
1780 0 Iakaniakeuiakanimai
o Halamau
o Halaaha
o Lauhalapuawa
Hakuhai ka wahine
Hoomalolo
Laumekiaula
Hinalekai
Alanamoana
Loiaka
Kupioia
Nuukahili
Naenaeala
Waikuaaaia
Kalauawaaaia
Aiwohiaala
Nailehihiikaaiwalau
Ulunui ka wahine)
Kiihaapoia
Lonae
Kapoeleele
Keaomailani
Kahakulei
Uauanuu
Lailaikahonua
Mauukaahonua
Kaakaailani
Kahuaimaalea
Pukaaaia
Kaaalakekaaaniekamakani
He kanehewahineihoniakaukaa
Na10nonakaukaniikahooipo
Opuhekanakaolel010alohaiakala-
kinaula
o Halapia
o Halaoki ka wahine
o Lauhalaliilii
Hanau Mapunaiaala he wahine 0 Kuheleimoana ke kane. na laua
1785 0 Konohiki [End Malo text)
1785 [0 Kailikanaka (k) Cpo Kuluwaimaka/Kalanaianaole text]
I ,
... ----.-- .. -. ..,......- =
r
~
From these data it becomes apparent that the Luanu'u
segment of the Puanue [Malo text] self-corrects the generation
loss back into the main stream of the Wakea genealogy [Kalakaua
text] in 820 generations [La'ila'i (w) to the Pala'a], whereas
the Li'aikuhonua [Kalakaua text] was a correction of 830 genera-
tions [i.e., 7-16 generations after Wakea]. What is the explana-
tion for these discrepancies, if not purely one of forgetting?
Star years are shorter than solar years, i.e., 13 sidereal
months are roughly equivalent to a solar year by adding a fort-
night [14 days] for each 13-month period to bring the sidereal
year in line with the solar year, or there will be a 14-day short-
fall per year that accumulat$ for each generation. This 14-day
shortfall must be accounted back into the solar year to be equiva-
lent to human years or ages calculated as solar years so that the
sidereal generations coincide with solar generations in the annual
calendars B.C. and A.D. This intercalation would subtract genera-
tions before and add generations after 1 A.D. to bring the human
years into synchronized sidereal/solar time, or there would be too
few human generations post-pala'a. At the end of 64 generations
[i.e., Haloa (815 generations) to Kamehameha I (1758-1819)], these
14 intercalary days per year would make a difference of:
351 days in 21.6 generations
351 + 14 = 365 x 21.6 "
= 7,581.6 days
= 7,884
302.4 days, or
the difference between sidereal and synodic reckoning;
Thus: 64 generations (solar years) x 21.6 years in terms of
these two reckonings:
64 x 21.6 generations
1,382.4 years x 351 days/year
1,382.4 years x 365 days/year
= 1,382.4 years
= 485,222.4 days
= 504,576
19,553.16 days difference
19,533.16 days
365 days
= 53.5 years or 2 generations
"difference
This would mean that these years' or generations' difference
would require that over the last 64-generation period, the sidereal
and solar factor be adjusted to the dates and years A.D. [Wakea to
Kamehameha], if the 21.6 year generation count is applied.
bering
- 1113
The Kumulipo [Kalakaua text] indicates that some
on several levels was in process. For example,
between Loa'a (k) and Kupololi'ili [Line 1118]
kind of num-
the lines 1072
is a set of
scaled numbers on the male side of the generations:
1072
1075
1080
1085
1090
1095
385
1105
1110
1114
1115
Pa
Pana
Panakahi
Paikeka1ua
Pu
i
ukoluko1u
Napu'ueha
Pa1imakahana
Waiakea
Kaeamau1i
Kokoie1e
Kaho1ooka'iwa
Ka1e1enohina1ea
Panaakahihina1ea
Panakaluakahina1ea
Pu'ukolukukahina1ea
Napu'uikahakahinalea
Palimawaleahinalea
Akahiakaeaaki101o
Pa1uaakaeaaki101o
Pu'ukoluakaeaaakilo10
Pu'ukahaaakilo10
Pu'ulimakaeaakaakilolo
Akahikeewe
Pa1uakeewe
Paukolu
Pu'uhakeewe
Pulimakaewe
Waiakaeakaewe
Kamau1iakaewe
Koie1eakaewe
Kuaiwaakaewe
Henahuno
Panakahikenahu
Pana1uakenahu
Panako1ukenahu
Panahakenahu
Lewe1imakenahu
Paakaeaakenahu
Omaulikenahu
Koie1ehakenahu
Kuaiwakelekenahu
Hekaunano
Papio
Manu'ake1e
o
1
2
3
4
5
6
7
8
9
10
11 (1)
12 (2)
13 (3)
14 (4)
15 (5)
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
(1)
(2)
(3)
(4)
(5)
E1eiku (priest's term for north)
(1 )
(2)
(3)
(4)
(5)
(6)
(7)
(8)
(9 )
(10) (0)
(1)
(2)
(3 )
(4)
(5)
(6)
(7)
(8)
(9)
(10) (1 :4)
Lo'i1o'i [Kahina1i'i II]
Kealo
r-
Another similar numbering aspect happens before Wakea is
born in the twelfth era:
1727 Kahinaaki'iakea
(1)
Luanahinaki'ipapa (2)
1728 Koluanahinaki'iakea
(3) Ha'anahinaki'ipapa (4)
1729 Limaanahinaki'iakea (5)
Onoanahinaki'ipapa (6)
1730 Hikuanahinaki'iakea (7)
Waluanahinaki'ipapa (8)
1731 Iwaanahinaaki'iakea
(9) Lohanahinaki'ipapa (10)
1732 Kahikoluamea
Owe
1733 Wake a i noho ia Papa, ia Haohokakalani [Ho'ohokukalani],
Hanau 0 Haloa
o Haloa no--
For whatever reason these aspects exist within the context
of the generations, they are not true generations. They enumerate
related facets within which the generation counts were applied,
but as to their intent, motive, and reason for inclusion, we are
given no overt clues, except for the content of the names and
affixes:
(a) ~ , 'to touch', 'beat' (as ~ drum), 'to divide', i.e.,
by multiplying, i.e., pa lua 'by twos', pa kolu,
'by threes', etc.
(b) pana, 'to divide', 'section off' ('apana)
pa'i, 'to beat', 'strike', etc. (c)
( d)
(e)
pu'u, 'to knot'; 'to hill' (i.e., as in counting pebbles)
hinalea, 'wrasse', or 'moon' hina; -lea 'name of a star'
[unidentified]
(f) 'akilolo, 'wrasse' ['to bite brain']
(g) ewe, 'lineage'
The content is not sufficient to hazard a guess as to what it
was the priests were counting, in the scaled units before the Kai-
a-Kahinali'i II, and whatever it was remains a blank page in an
esoteric notebook.
It is in the fourteenth era (Chant 14), however, that the con-
tent of enumeration from Wake a is timed or structured to a star ma-
trix, which for the scant bits of information supplied, may help
us to deduce a related formulaic agenda, even against that which
cannot be completely recovered of the missing, necessary information.
Ka Wa Umikumamaha (continued):
1841. Hanau 0 Kupu1anakehau he wahine
Hanau 0 Ku1aniehu he kane
Hanau 0 Koiaakalani
o Kupulanakehau wahine
1845. I noho ia Kahiko, 0 Kahiko-luamea
Hanau 0 Paupaniakea
1847. 0 Wakea no ia, 0 Lehu'ula, 0 Makulukuluka1ani
o ko laua hope, 0 kanaka 'ope'ope nui
Huihui a kau io Makali'i, pa--'a
1850. Pa'a na hoku kau i ka lewa
Lewa Ka'awe1a, lewa Kupoilaniua
Lewa Ha'i aku, lewa Ha'i mai
Lewa Kaha'i, lewa Kaha'iha'i
Lewa Kaua, ka pu'uhoku Wahilaninui
1855. Lewa ka pua 0 ka 1ani, Kaulua-i-ha'imohai
Lewa Puanene, ka hoku ha'i haku
Lewa Nu'u, lewa Kaha'ilono
Lewa Wainaku, lewa Ikapa'a
Lewa Kikiula, lewa Keho'oea
1860. Lewa Pouhanu'u, lewa Ka'ili'ula
Lewa Kapakapaka, lewa Mananalo
Lewa Kona, lewa Wailea
Lewa ke Auhaku, lewa Ka-maka-Unulau
Lewa Hinalani, lewa Keoea
1865. Lewa Ka'aka'a, lewa Polo'ula
Lewa Kanikania'ula, lewa Kauamea
Lewa Kalalani, lewa Kekepue
Lewa Ka'alolo, lewa Kaulana-a-ka-la
Lewa Hua, lewa 'Au'a
1870. Lewa Lena, lewa Lanikuhana
Lewa Ho'oleia, lewa Makeaupe'a
Lewa Kaniha'alilo, lewa 'U'u
Lewa 'A'a, lewa 'Ololu
Lewa Kamaio, 1ewa Kaulu(a)lena
1875. Lewa 0 Ihu-ku-,lewa 0 Ihu-moa
Lewa 0 Pipa, 1ewa Ho'eu
Lewa Malana, lewa Kaka'e
Lewa Mali'u, lewa Kaulua
Lewa Lanakama1ama, lewa Naua
1880. Lewa Wel0, lewa Ikiiki
Lewa Ka ' aona , lewa Hinaia'ele'ele"
Lewa Puanakau, lewa Le'ale'a
Lewa Hikikauelia, lewa Ka'e10
Lewa Kapawa, lewa Hikikaulonomeha
i ~
,-
,
1885. Lewa Hoku'u1a, 1ewa Po1oahi1ani
Lewa Ka'awe1a, 1ewa Hanaka1anai
Lewa U1iu1i, 1ewa Me1eme1e
Lewa Maka1i'i, 1ewa Na-huihui
Lewa Kokoiki, 1ewa Humu
1890. Lewa Na Kao
Lu ka 'ano'ano Maka1i'i, 'ano'ano ka 1ani
Lu ka 'ano'ano akua, he akua ka 1a
Lu ka 'ano'ano a Hina, he wa1ewa1e 0 Lonomuku
Ka 'ai a Hina-ia-ka-ma1ama 0 Waka
1905. I ki'i (i)a e Wake a a Kaiu1i
A kai ko'ako'a, kai ehuehu
Lana Hina-ia-ka-ma1ama he ka
Kau1ia a'e i na wa'a, kapa ia Hina-ke-ka i1ai1a
Lawe (i)a uka, puho1uho1u ia
1910. Hanau ko'ako'a, hanau ka puhi
Hanau ka inaina, hanau ka wana
Hanau ka 'e1eku, hanau ke 'a
Kapa ia Hina-ha1ako'a i1ai1a
'Ono Hina i ka 'ai, ki'i 0 Wakea
1915. Kuku1u i ki'i a paepae
Kuku1u ka1a'ihi a 1a1ani
Ki'i Wake a moe ia Hina-kaweo'a
Hanau ka moa, kau i ke kua 0 Wakea
'Alina ka moa i ke kua 0 Wakea
1920. Lili_Wakea, kahilihili
1925.
1929.
Li1i Wakea, inaina u1uhua
Papale i ka moa Ie Ie i kaupaku
o ka maoa i kaupaku
o ka moa i ka haku
0 ka 'ano'ano ia a Ka'eo'eo
E ha1akau nei i ka 1ewa
Ua 1ewa ka lani
Ua 1ewa ka honua
I ka Nu'u no--
,-
,-
,-
r
,
1,-
,--
(14) The Fourteenth Era, continued:
1841. Born Kupu1anakehau female
Born Ku1aniehu male
Born Koiaaka1ani
Kupu1anakehau female
1845. Who lived with Kahiko, Kahiko-lua-mea
Born Paupaniakea
1847. It was Wakea, Lehu(a)'ula, Makulukulukalani,
1850.
185l.
1852.
1853.
The celestial equator, Antares in Scorpio, Saturn,
Their successor, a man of many bundles
[i.e., carrying bundles, as on a pole, i.e., a constellation,
probably Taurus]
A group of stars in which hangs Makali'i, fixed
[i.e., as in a course; Makali'i, Pleiades in Taurus]
Fixed the stars that hang in the air
[i.e., that course through the sky on regular tracks]
Swings Ka'awe1a [Mercury (Fornander), Venus (Kepelino);
also a star, Ka-lani-opu'u; Venus or Jupiter (Elbert/Puku'i)];
swings Kupolaniua (unidentified star);
Swings Ha'i that way, swings Ha'i this way
[i.e., Ha'i, the Milky Way when it is broken, so that it
does not lean across the sky from north to south]
Swings Kaha'i, swings Kaha'iha'i, the Milky Way,
as it breaks apart;
1854. Swings Kaua [unidentified], the star cluster Wahilaninui
[unidentified];
1855. Swings the child of the sky, Kaulua-i-ha'imoha'i,
Kaulua in the Milky Way,
[Kaulua 'Hang-two', means Gemini; but if this is Ka'u1ua,
from Takurua, then it has several referents, one of which
is Sirius (Canis Major), or Altair (Aquila), or one of the
planets, Jupiter as evening star]
1856. Swings Puanene, [Cpo Pua-nane, unidentified star],
swings the star that is lord in the Milky Way [unidentified];
1857. Swings Nu'u, the zenith, swings Kaha'i10no [unidentified];
1858. S w i ~ g s Wainaku [unidentified], swings Ikapa'a [unidentified];
1859. Swings Kiki'ula [unidentified], swings Keho'oea [Deneb in
Cygnus] ;
1860. Lewa Pouhanu'u, pillar-(pou)-four.-(ha)-zenith-(nu'u)
[probably Pegasus, or a four-star constellation at the
zenith, or on meridian], swings Ka'ili'ula [unidentified];
1861. Swings Kapakapaka [unidentified], swings Mananalo
[Venus, disappearing phase];
1862. Swings Kona [Canopus, Ke-ali'i-o-Kona-i-ka-lewa];
swings Wai1e'a [unidentified].
1863. Swings Ke Auhaku [unidentified]. swings Ka-maka-Unulau
[unidentified] ;
1864. Swings Hinalani [unidentified]. swings Keoea [Deneb in
Cygnus];
1865. Swings Ka'aka'a [unidentified]; swings Polo'ula [unidentified].
1866. Swings Kanikania'ula [unidentified]. swings Kauamea [unidenti-
fied'
1867. Swings Kalalani [unidentified]; swings Kekepue [unidentified].
1868. Swings Ka'alol0 [the tutelary star of Ni'ihau; probably
Hamal in Aries]; lewa Kaulana-a-ka-la [unidentified, but
a star that sets toward Ni'ihau at summer solstice];
I 1869. Swings Hua [unidentified; another name for Jupiter]
swings 'Au'a [Betelgeuse, in Orion].
I
I
,
1870. Swings Lena [Sirius in Canis Major]; swings Lanikuhana [un-
identified] ;
1871. S w i n ~ s Ho'oleia [unidentified]; swings Makeaupe'a [probably
tue Southern Cross];
1872. Swings Kaniha'alilo [unidentified]. swings 'U'u [unidentified];
1873. Swings 'A'a [another name for Sirius]; swings 'Ololti [un-
identified] ;
1874. Swings Kamaio [unidentified]; swings Kaulu(a)lena [probably
Sirius];
! 1875. Swings Ihu-ku [unidentified]; swings Ihu-moa [unidentified];
1876. Swings Pipa [unidentified]; swings Ho'eu [unidentified];
r-.
,
1877. Swings Malana [unidentified]; swings Kaka'e [unidentified];
1878. Swings Maliu [Cpo Mariua (Tahitian), Spica in Virgo]; swings
Kaulua [probably Gemini (?)];
1879. Swings Lanakamalama [probably the setting moon]; swings
Naua [probably Nan a , Gemini (?j];
1880. Swings Welo [unidentified; probably Denebola in Leo];
Ikiiki [Regulus in Leo];
,
I
!
i
;-
,
,
1881. Swings Ka'aona [unidentified; a star month]; Hinaia'ele'ele
[unidentified; a star month];
1882. SWings_Puanakau [Rigel, in Orion], swings Le'ale'a [probably
Hoku-le'a, Arcturus in Bootes];
1883. Swings Hikikauelia [unidentified]; swings Ka'elo [Mercury;
or Betelgeuse (?)];
1884. Swings Kapawa [unidentified); swings Hikikaulonomeha
[Sirius] ;
1885.
1886.
1887.
1888.
1889.
Swings Hoku'ula [Antares in Scorpio; or, the planet Mars);
swings Poloahilani [unidentified);
Swings Ka'awela [Mercury), swings Hanakalanai [unidentified);
Swings Uliuli [unidentified; refers to direction south (Forn-
ander), probably Coalsack (?); swings Melemele [Sirius;
also stars in the Belt of Orion);
Swings Makali'i [Pleiades in Taurus]; swings Na-huihui
[another name for the Pleiades);
Swings Kokoiki [unidentified); swings Humu [Altair in Aquila);
1890. Swings Moha'i [the Milky Way, when
Kauluokaoka [unidentified);
breaking up), swings
1891.
1892 .
1893.
1894.
1895.
Swings Kukui [unidentifed), swings Konamaukuku [unidentified;
C;anopus (?);
Swings Kamalie [probably Kamaile), swings Kamalie-mua [probably
Kamaile-mua);
Swings Kamale-hope [probably Kamaile-hope);
Swings Hina-o-na-lailena [unidentified);
Swings Na Hiku [The Big Dipper), swings the first in seven
[Dubhe (1);
1896. Swings the second in Hiku [Merak (?), swings the third in
Hiku [Phecda (7);
1897. Swings the fourth in Hiku [Megrez (7); the fifth of the seven
[Alioth (?);
1898. Swings the sixth in Hiku [Mizar (?); the seventh [Alkaid (?);
1899.
Swings Mahapili [Lambda and Upsilon Scorpionis, or Gemini
(Castor and Pollux), swings Ka Huihui [Pleiades, another
name) ;
1900. Swings Na Kao [Belt and sword in the constellation of Orion),
1901. Scattered the seeds of Makali'i [Pleiades), seeded the skies,
1902. Scattered the seeds of the god, the sun is a god;
I
I
,
I
!
,
,
,
,
!
,-
1903. Scattered the seeds of Hina, the afterbirth of Lonomuku,
1904. The food of Hina-in-the-moon, of [Ho-]-(w)aka [the second
night of the moon]
1905. That was gotten by Wakea-of-(from)-the-dark-sea,
A coral sea, foaming sea,
Hina-in-the-moon floated in the bailing-gourd/calabash,
Hung up in the canoes, called Hina-the-bailing-gourd there,
Taken upshore, left swaying,
Born the coral, born the eel,
Born the sea uEchin in the oral, the large sea urchin,
Born the 'eleku rock, the 'a basalt rock,
Called Hina-passing-coral there,
Hina craved the food, Wakea got it (for her),
1915. Set up images on the stone platform in rows,
Set up the rules of chiefs,
Wakea got Hina-ka-weo'a as mate,
Born the chiefly ~ title, set on the back of Wakea,
The insignia of the ~ title on the back of Wakea,
1920. Wakea was jealous (of) the symbol of chiefly dignity,
Jealous was Wakea, angry and vexed,
Warded off the moa that flew to the ridgepole,
The moa at the ridgepole,
The moa was lord,
1925. The seeds that had grown strong,
Had perched high in space,
The space of the heavens,
The ~ p a c e above the earth,
At the very zenith.
r
(14) The Fourteenth Era, continued: The Star Matrix
This is a very troubling sequence in the genealogical format
of the Kumulipo because of the prevailing gaps in our present
knowledge of star identification in the Hawaiian language.
There are 92 recorded names within this matrix, most of which
are star names, but others are of planets, moon, and the coordinates
(celestial equator/ecliptic, and the Milky Way), the zenith (nu'u)
as well as a puzzling reiteration of alternate names for several
key stars (Sirius, the Pleiades, etc.
Of the 92 names presented, only 29 can be positively identi-

fied, or 31 of the total, leaving a greater percentage, 69%, un-
certain or unidentified.
Our problem in interpreting this segment of the genealogy
is this very learge empty set of critical star identifications,
which, if we positively knew which were set into this particular
matrix with the celestial equator (Wakea), we could formulate a
plausible hypothesis and proceed to test it out. We are punished
by the weakness of this part of culture retention or neglect.
However, at the very outset, the three names of the sons of
Kahikoluamea (k) and Kupulanakehau (w) are helpful:
(1) Wakea/Paupaniakea - celestial equator/ecliptic coordinate
system; sun at meridian/noon; sun at zenith/tropic latitudes;
symbol of the mean day (kau ka la i ka 1010);
(2) Lehu(a)'ula/Lihau'ula
- Antares/Scorpio [Lehua'ula]
[Hoku'ula]
Mars [Hoku'ula]
Jupiter [Hua/13th night of the moon}
(3) Makulukulu - the planet Saturn
[Cpo Turu 'pillar-star' - Altair/Aquila (Pukapuka/Cook Islands]
[Cpo Turuturu-ti-harau - 'Pillar-of-the-house' (Kapingamarangil
for stars in Orion's Belt, i.e., stars 10
0
on either side
of the equator, Rigel (Puana), south; Betelgeuse, north);
[Cpo Kulu, 17th night of the moon; 2nd pgase ?f
waning; from the latitude of at 062
of rising), position of maximum northerly
summer]
,-
If, as we postulate, the time of Pola'a was set at the
autumn equinox 1 A.D. [or corrected 17 generations earlier, circa
368 B.C., or 7 generations later, i.e., about 150 B.C., a range
of about 518 years B.C.-A.D.] 813 generations from La'ila'i (w),
then the birth of Wakea [0-1 A.D.] as the celestial equator/
ecliptic coordinate was set at the vernal equinox [March 20-22]
later, after the sun had moved along the ecliptic between autumn
equinox [September 20-22] to the winter solstice [December 20-21]
of the first year after Pola'a [Kai-a-Kahinali'i IV, when Pisces
entered the vernal equinox with the sun.
The incomplete data creates a necessity to ask questions,
such as, what position do Antares [Lehua'ula/Hoku'ula] in Scorpio
[Ka-makau-nui-a-Maui/Manaia-ka-lani, Scorpio (Hawaii)] and Altair
[Cpo Turu 'pillar' (Pukapuka), Altair or Antares] occupy in the
sky in relation to one another vis-a-vis the calendar, on one
hand, and in the compass, on the other?
With respect to time on a daily basis they are about four
hours apart, Antares rising earlier than Altair, Antares south-
r east below the equator, Altair northeast above the equator, Altair
setting northwest behind Antares, i.e., they are on opposite sides
! of our zenith (nu'u) and meridian (kaupoku 0 ka hale) when they
r
I
,
are near the meridian, and then, as one sets before the other,
four hours apart, they are on the same side of the meridian, west.
Antares is always on the opposite side, also, of the Pleiades. As
the Pleiades sets in the northwest, Antares will rise on the oppo-
site side of the sky in the southeast.
The relative position of the planets, Mars [Hoku'ula] and
Saturn [Makulukulu] at the time of the vernal equinox may be the
important determination, if these are the 'brothers' of Wakea,
causing another question: where are these planets with respect
to each o ~ h e r , the earth, and the sun at the vernal equinox [March
20-22] in 0-1 A.D.?
What possible relationship would they then have to Antares,
Altair, and the Belt of Orion, all of which are called turu,
turuturu 'pillar(s)-stars' in Polynesian/Micronesian star com-
I passes, i. e., the "Big-Bird" (Manu) constellations marking 'east'
I
!
in several compasses?
Planetary cycles can be counted, as to their synodic and
zodiacal (ecliptic) revolutions around the sun. We are not in-
formed, however, as to whether the Hawaiian priests made much of
these cycles until we encounter the Kumulipo. Observing them is
!
! not so useful to navigation (compass) as to calendar. The Hawaii-
ans called them 'wandering-star(s), , haku ae'a, as opposed to
! "fixed" (pa'a) stars, na haku pa'a, i.e., 'fixed', as to specific
lua (azimuth) of rising and setting positions around the horizon.
Nevertheless, planetary cycles appear to have interested the Ha-
waiian priesthood, evidently, or these bodies would not occupy
certain key days in the moon circuit and heiau ritual:
;-
:
!
I
I
,
r
!
(a)
(b)
(1) Hilo
(2) Mohalu
(3) Hua
(4) Kulu
Procyon/Mercury [Ku tabu]
Shaula/ScorEi [Cpo Antares (Scorpio),
Lehua'ula/Hoku'ula; or Mars (Haku'ula);
Hua (Jupiter) tabu
Jupiter [as evening star; lao, as
morning star]; Hua tabu
[Cpo Turu 'pillar' star, Altair
in Aquila (Polynesia), north;
Makulukulu, Saturn]
The and zodiacal revolution periods can be observed as:
(a) synodic - a synodic period is the between two
successive occurrences of the same of a planet,
e.g., between the times when the earth lies on a straight
line between the sun and a particular planet;
(b) zodiacal - a zodiacal period is the time taken by a planet
to traverse the ecliptic, the angular path of the' sun, along
which the zodiac lies.
The synodic periods of the planets:
(1) Mercury 116 days
(2) Venus 584 days
(3) Mars 780 days
(4) Saturn 378 days
(5) Jupiter 399 days
The zodiacal periods of the planets:
(1) Mercury 1 year (Mercury circuits the sun three
times in one earth year):
(2) Venus
(3) Mars
(4) Saturn
(5) Jupiter
(a) 116 days
(b) 232 days
(c) 348 days
1 year
1 year + 322 days
29 years + 166 days
11 years + 315 days
Mars, Saturn, and Jupiter lie outside earth's orbit around
the sun. They are called outer, or superior, planets. Mercury
and Venus are inside the earth's orbit and closer to the sun
than the earth; i.e., the inner, or inferior planets. There are
two important positions significant for observation of synodic
cycles of planets (a) conjunction, and (b) opposition. Conjunction
i applies to both inner and outer planets, but opposition to outer
planets only. Also, the terms superior conjunction and inferior
I conjunction apply only to inner planets, thus:
(1) Conjunction (inner planets, Mercury and Venus):
(a) When the sun is between the earth and the planet, the
planet is at superior conjunction;
(b) When the planet is between the earth and the sun, it is
at inferior conjunction;
(c) It is at elongation, east/west.
(2) Conjunction (outer planets, Mars, Saturn, Jupiter):
(a) When the sun is between earth and the planet, the planet
is at conjunction.
(3) Opposition (outer planets):
(a) When earth is between the planet and the sun, the
planet is at opposition
(b) it is at Quadrature, east/west.
I If an outer planet (Mars, Saturn, Jupiter) is observed first
,-
at opposition, then the synodic cycle will be:
(1) opposition [earth between the planet and the sun);
planet (Mars) rises at sunset; evening star.
(2) planet moves eastward until it is at eastern quadrature,
and rises six hours after the sun;
(3) last visible in the western sky after sunset;
(4) conjunction, still invisible; .
(5) first visible in the morning ahead of the sun; morning star;
(6) western quadrature, rising at midnight; near the meridian
at sunrise
(7) opposition: rising at sunset, evening star.
The above is a simplified summary of planetary movement
I which can be tracked, but each planet has its own characteristic
behavior, a pattern which has to be carefully observed for its
,-
specific synodic cycle. There is no indication in the Kumulipo
sequence that planetary motion was a serious subject, that it re-
~ ceived the kind of attention, for example, that Venus received
among the Maya in Mexico.
In the Kumulipo recitation of the genealogy from La'ila'i (w)
[Chant 8-11], there is hardly any reference to planets by name,
but a reference to retrograde motion [Lines 1254ff]:
1254 Li'i1ikaumai
[Li'i1i-appears]
, Iliuli
[Dark-surface]
1255 Li'iliao10 '010'010
[Li'i1i-back-and-forth] [to-saw-back-and-forth, i.e., retrograde]
1256 Li'i1ipihapiha
[Li' Hi-full]
1257 Li'i1ihelelima
[Li'ili-go-five]
1258 Li'iliau
[Li'tli-period]
Nu'unu'u
[zenith]
Helelima
[go-five]
Auli
[until-darkness]
Another reference to retrograde motion later in the genealogy
is made again:
1473 Lo'i'olo'olo
[Lo'i-back-and-forth'
010
[to-saw-back-and-forth]
In the Opu'upu'u sequence appears the following:
:-
Opu'upu'u ke kane
o [*Note (0)
o
La'aniha ka wahine
means generation(s) between]
Leleiao
I
1456.
1549
!
1621.
:-
1622.
,
I
~
1624.
Opu'uhaha
(?)
o
0
Huakalani
[Jupiter-the-ksy]
Nu'u-ko'i'ula
[Zenith-adz-redness]
0
0
Kalalomaiao
[the-below-Jupiter]
[Leap-Jupiter (morning-star, lao)]
Kaunu'u'ula
[Hang-zenith-redness (Mars? Antares?]
Meheaka
[As/like-shadow]
Ho'oliu
[to-cause-delay/while]
r
I
,-
I
,-
I
i
i'



....
'(
i
Greetest
Elongation
W.,.
East \)-
Quaciroture
-----.,---
_ . ____ . ___ W I
Quodrature
Eorth
I

APPARENT PATH
OF R ISING SUN
I
PATHQF
IN ORBIT Jf .... ELONGATION
,..' I
'""' ' I
/' / r;
/ /
MORNING SKY
QUEEN OF THE HEAVENS
APPARENT DAIL Y
PATH OF SETTING SUN

EASTERN - .... OF VENUS
ELONGATION I ..... IN ORIIT
\ '
'"
t'
VENUS N .... ' ,
V@,SN .... SU'ERIOR
CONJUNCTION \9J INfERtOR

.. .. ' .. I!!![III'I , ". . .
"!I , "3 SUN IELOW
, HORIZON
EVENING SKY
ort>it of earth
orbit of V.,,""
to star
to star
i
,
1675. Nakiauaawa
(7)
o
o
Poiao
[Night-Jupiter]
1690. Nu'ualani Pahiolo
[Zenith-of-sky] [to-saw-back-and-forth]
1691. Lanipahiolo Mukumulani
[Sky-saw-back-and-forth) [Silent-horizon-sky]
In the Luanu'u genealogy (Puanue) [David Malo text]:
1666. Ka1a1o-/lolo/-maiao
[The-beneath-Jupiter]
1667. Kekohaokalanai
(7)
Kupuaiekea
(7)
Kulukulualani
[Saturn/17th night of the moon/or rain]
Seven celestial bodies are visible to the naked eyes, and
the process of naming gives some indication of their importance:
(1) sun
[*many names for
motion of the sun]
(2) Mercury
(3) Venus
(4) moon
(5) Mars
(6) Saturn
(7)
Jupiter
Ka-onohi-o-ka-la
(ie., Kane-onohi-o-ka-la)
Hilo (first moon night)
Ukali, follower (behind the sun)
(bright)
Ka'awela (hot/bright)
- Venus (long period)
Hokuao - Venus (morning star)
Mananalo - Venus (disappearing phase)
mahina, malama
palemo - visible in daylight
hoku 'iIi - 'stranded', in daylight
Hoku'ula - 'red-star'
Holoholopinaa'u/-pinao- 'dragon-fly'
Makulukulu - 'pillar/post' [+ Altair +
Antares + Belt of Orion as kulu 'stars']
Ka'awela - 'hot/bright'
lao, Hokuao - morning star
Ho'omanalo - disappearin? phase
[Cpo Fetu Ea (Tahitian) white-star']
[Cpo 'Ehua (Marquesan), i.e., Lehua]
Hua - (13th night of moon)
Is this the reason for na wai 'ehiku 'seven-streams' in which
the wrasse as hina-lea swims during the second wa of the Po, in
which there are seven wa in all?
Interesting is the fact that these planetary (and other celes-
tia1 bodies, stars, etc.) names do surface in the generations
! at certain places. Because star and planet names overlap, and
also because navigation stars took several names as they coursed
out of the lua (azimuth) positions and into others where other
stars which they replaced had been, the information recoverable
from the generation lists vis-a-vis celestial bodies after which
generations were named is in need of analysis, of which the follow-
ing is but a preliminary attempt.
r
I
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[Chant 11] [Numbers in parentheses are generations]
(Line)
718 Loa'a (3)
719 Le (4)
723 'A'a (8)
729 Pou (14)
730 Poulua (15)
730 Kukulukulu (15)
731 Pae (16)
733 He-wa [time?] (18)
733 Kulu (18)
744 Lana (float) (29)
Kilo_(observe) (29)
745 Lana1ana (float) (30)
Paepae (30)
746 Lepe'a (31)
756 Malama (41)
757 Eho (42)
758 Ehoaka (43)
759 Ehoku (44)
760 Keoma (45)
773 Loa'a (58)
774 Le'awale (59)
813 Mokukapewa (98)
814 Mokukai'a (99)
824 Hoku (109)
826 Wene (Ill)
839 Manu (124)
850 Lipo (135)
852 Pili (137)
853 Pilimau (138)
Loa - morning star?
A'a - Sirius (rising?)
[Cpo Ole (quarter-moon)]
Sirius
['post'/i.e., zenith star]
['post'/Gemini (?) Taulua]
['pillar'/ Saturn (?) +Altair/Antares]
[Milky Way (?) Pae-loa-hiki]
[Saturn (1) + pillar stars]
[17th moon]
[Milky Way (?); heiau platform (?)]
[Southern Cross (?) Kape'a]
moon
(7)
[2nd moon night]
[full moon, 15th night; 'star']
[Cpo Ka-oma-aiku 'the-oven-of-Iku',
Aldebaran]
[Cpo Loa'a line 718 (3)]
[Hokule'a, Arturus (?)]
[dawn]
[the 'fish' breaks, i.e., Milky Way]
full moon, 15th night, 'star'
Southern Cross [Wenewene]
Aquila [.i.e., the 'bird' pillar]
[lipo, i.e., stars in the south]
zeta + theta Scorpii
[Pipila-ma]
;-
,
!
855 Nu'u (140)
862 Kaulua (142)
867 Hulimea (152)
873 Pilimai (158)
873 Kona (158)
880 Amo (165)
885 Mahinahina (175
895 Uli (180)
Uliuli (180)
896 Melemele (181)
900 Hilo (185)
904 Nana (189)
907 Mahina (192)
907 Hina (192)
908 Mahina (193)
909 Mahina1ea (194)
909 Pa1emo (194)
913 Kona (198)
Konakona
917 Ha1u1u (202)
924 Melemele (209)
926 Akua (211)
936 Kelewa'a (221)
960 Po'ele'ele (245)
960 Ho'olua (245)
964 Kulua' (249)
965 Kapoulena (250)
973 'A'a (258)
988 Nu'u (273)
989 Lena (274)
989 Palemo (274)
195
zenith
Gemini
[Cpo 'Aumea (Rarotonga) Aldebaran]
zeta + theta Scorpii
Canopus [Ke-ali'i-o-Kona-i-ka-1ewa]
['to carry' as with a carrying pole,
i.e., Southern Cross, Ha'amonga-a-
Maui (Tonga)]
moon
Black Magellanic C1ouds/Coa1sack
[Me'e (Marquesas) Corvus;
Vega; Orion's Belt; Antares in Scorpio;
also refers to the equinox; Sirius
(Hawaii)]
1st moon night, also Procyon + Mercury
Gemini
moon
moon
moon
moon
moon in daylight
*[Ke kai 0 Kahinali'i I (Capella in
Auriga]
Canopus
The-Bird-of-Kane (Hawaii); also one
of the baskets of stars, outside of
which hung Canopus (Maori)
Sirius, sun at the solstice;
Corvus, Orion's Belt [see above,
line 896]
14th night of the moon
'steer canoe', navigate, name for
Sirius (Hokukelewa' a) , in June, rising
with the sun
dark-night
direction North (360
o
N)
4th night of the moon
'pillar-Sirius'
Sirius
zenith
Sirius
moon in daylight
I
I
990. Ahiahi (275)
992. Ahiakane (277)
995. Ahiakulumau (280)
998. Pohinakau (283)
999. Moulikaina (284)
1002. Pu1uea (287)
1003. Lehuane (289)
1004. Polehua (290)
1009, Hinakona (294)
1011. Melemele (297)
1027. Ho'omauke'a (312)
1041. Pulemo (326)
1047. Kapouhina (332)
1048. Kapouhinaha (333)
1048. Hoku'a'ala (333)
1049, Pionu'u (334)
1055. Ho'okilo (340)
1055. Pilikamau (340)
1057. Mainahu (342)
1080. 'Eleiku (365)
1087. Piliamoa (372)
1088. Manu (373)
1099. Nahinahi (384)
1109. Vli (394)
1130. Mo'onawe (415)
1133. Nana (418)
1134. Nakulu (419)
1140. Kup01oha'iha'i/Luli
1141. Makeamo (426)
1143. Kupo1oahilo (428)
1145. Manu (430)
1151. Hoaka (436)
1155. Ho'oi10 (440)
19 6
evening
27th night of the moon (Kane night)
17th night of the moon (Kulu)
night-moon-midnight
[probably Mauli, 29th night of moon)
[-ea, Vega in Lyra (Keho'oea)]
[Lehua- Antares in Scorpio, or
Jupiter (Hua)]
Antares/Scorpio; Jupiter/13th night
of the moon
Canopus/-moon
Sirius/sun at solstice/Corvus/Belt
of Orion (7)
Southern Cross (7) [Ke'a]
[probably Pa1emo, moon in daylight]
'moon-pil1ar'/pillar-fal1 (i.e., set)
'star-' (7)
'arch-zenith' (i.e., transit)
'cause-to-observe'
zeta + theta Scorpii
[probably Mamahu [Kuluwaimaka text),
i.e., Mage11anic Clouds]
[priest's name for north]
[Moa 'Southern Cross']
[Cpo Pou-o-Manu -'bird-pillar';
Procyon/Canopus (Polynesia/Micronesia)]
[Nahinali'i (Kuluwaimaka text), i.e.,
Cape llal Auriga]
Coalsack
[Mo'o, Milky Way; Nawe/Newe, Southern
Cross; i.e., the meridian]
Gemini
[Probably Makulu 'Saturn'; or the
(425)
.pillar (turu) Altair/Antares]
way up)
[Make + amo, suggests Southern Cross]
1st moon night [Hilo]
Bird-pi11ar/Procyon/Canopus
2nd moon night
winter [rainy season]
i
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1160. Uliuli 445)
1164. Makiaoea (449)
1169. Maliu (454)
1174. Kau (459)
1175. Polokau (460)/Uli
1179. Ha'iha'i (464)
1201. Huamua (486)
1207. Mohalu (493)
1216. Haumea (501)
1227. Kukulu (512)
1251. Pilimau (536)
1283. Halawai (568)
1318. 'A (603)
1318. Li'i (603)
1319. Ali'i (604)
1319. Ali'ila'a (604)
1330. Ka'eka'ea (615)
1331. Ali'ikaea (616)
1342. Ikuwa (627)
1345. Ali'ikilo (630)/Loa
1358. Ali'ikiloluna/Halululu
(643)
1362. Ali'ikilouli (647)
Ho'owiH (647)
1374. Lono (658)
1375. Kea (660)
[Ke'a (660)[
1380. A-a'a (665)
1397. Mo'olelo(682)
1398. Kapili (683)
1411. Lena (696)
1413. La'aumele (698)
1422. Muahilo (707)
1441. Muaokaha'i (776)
1445. Kapilipili (230)
1455. Pae (741)
19 7
Coal sack
[-Ea, Vega/Lyra (Keho'oea)]
Spica in Virgo
midnight/noon
midnight/Coalsack/Mage11anic Clouds
Milky Way, breaking up
Jupiter (Hua-)
Shaula/Scorpio; 12th night of moon
['Aumea (Rarotonga) Aldebaran]
Saturn/pillar stars [Altair/Antares]
zeta + theta Scorpii [Pilima]
zenith
Sirius
Pleiades
[Cpo Makali'i in Hawaii (Pleiades);
in Micronesia, the Milky Way]
[La'a, Pegasus (Micronesia/Kapingama-
rangi]
[Cpo Ea- Vega/Lyra (Keho'oea)]
1st month of Hawaiian year
Venus (Hokuloa)
Halulu [basket, outside of which Canopus
hung (Maori)]
[UH, Coalsack]
Milky Way [ho'owilimo'o], the twisting
motion of the Milky Way
28th night of the moon
Jupiter (Hokukea)
[Hokuke'a, Southern Cross]
Sirius
[Kuluwaimaka text, Mo'olele/Milky Way]
zeta + theta Scorpii [Pili-mal
Sirius
-mele [Sirius/Corvus]
1st night of moon/Procyon/Mercury
Milky W a ~ , breaking up
zeta + theta Scorpii (7)
Milky Way [Pae-loa-hikil
,-
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!
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1457. Manukoha (742)
1464. Hiloauama (749)
1469. Nakulu (754)
1472. 010 (757)
1475. Mahoe (760)
1476. Lo'ianomeha (761)
1476. Kaloa (761)
1485. Lo'ikulukulu (770]
1487. Lo'ipilipili/Mahealani
(772)
1506. Kulukau (791)
1508. Kealanu'u (793)
1530. Pala'a (813)
19 b
[Manu- 'bird-pillar'/Procyon/Altair]
[Hilo- 1st moon night/Procyon/Mercury]
[-'the-pillars'/17th night moon]
retrograde motion of outer planets,
from 010 'to saw back and forth'/
Holopinaau/- pinao, Mars, Saturn,
Jupiter
Gemini, the 'twins'
Sirius [Lono-meha]
Venus [Haku-loa]
Saturn [Makulukulu]; 'pillar-stars'
16th night of the moon
17th night of the moon/midnight
zenith/meridian
'sacred-night'/Kahinali'i IV [Capella/
Auriga], [Cpo Oraaka Pegasus (Kapinga-
marangi); cpo Ola'a 'sacred' (Hawaii)]
For identifications/interpretations in the list above, tentative
speculation allows for a large margin of error, except for those
which are known identifications. However, the repetitive factor
for a large percentage indicates that the derived identifications
and interpretation cannot be an entirely random process of associ-
ation. There is enough reason from the derived data to believe that
the generation entries are also, on another level of enumeration,
consonant with movements of stars, planets, and moon cycles for
culmination of stars, transit of the zenith, and the movement of the
Milky Way, situated in related tracks of time.
For example, if the 813 generations between La'ila'i (w) and
Pala'a were expressed as "days" rather than "years", how many such
"days" would be required for all of the planets to complete their
synodic revolutions?
An equally valid question is why are the moon and the Milky
Way involved? And why certain stars and not others?
Or, would 813-814, or 820-830 counted as days
allow all of the expected synodic revolutions of the planets to
,-
return to the initial points of first observation?
A clue to answering these questions are the names for the
nights of the moon, in that Hilo, first night of the moon, is
named for three celestial objects:
(1) Hina, the moon goddess, symbolizing cardinal direction west;
(2) Procyon, in Canis Minor, a northern constellation lying in
nearly the same zone above the equator as are the stars in the
shoulder of the "giant" [Orion], or "three" [Kaukolu, the
three stars/brothers in the canoe of Mauij rising and setting
an hour behind the belt;
(3) Mercury, an inner planet.
I In March, at the vernal equinox Wakea is the mean day, from
,
I
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I
12:00 noon (kau ka la i ka 1010 'the sun-stands-over-the-brain')
to next noon, through midnight (kau), when Procyon is about to
transit the meridian after sunset. Procyon does not set south of
the equator where the moon is seen from the latitude of Hawaii on
the first evening of Ku tabu [Hilo), SW 250
0
. This position of
the moon is minimum southerly moonset, winter, when Procyon has
already set by the time the new moon is visible [270
0
W). The
important aspect, apparently, is the position of Procyon in the
meridian in March at vernal equinox. Then, of what importance is
Mercury here if it is related to the position of the Hilo moon at
SW 2 5 0 0 ~
Mercury tips outside the ecliptic on either side of the
torpics a much as 7, i.e., it will be seen sometime higher than
23.5
0
north or south, perhaps around 30.5
0
. Since the ecliptic
band of the tropic zodiac also moves north and south, due to pre-
cession, however slowly, this will vary. It means that Mercury
may be seen sometimes north at about 300.5NW or at 239.5 SE, thus
placing it at some time near the azimuth of maximum northerly moon-
set, winter. Since Mercury is nearest the sun, it is observed in
the sky by naked eye only when the sun is below the horizon. Mer-
cury is seen just before sunrise (west of the sun) or just after
sunset (east of the sun). The best months in which to observe
Mercury are March, April, August and September, near the equinoxes.
-
!
I
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200
For half of its synodic period, it is ahead of the sun; the other
half trailing the sun, so it was called Ukali 'the-follower', else
it also took the name, along with other planets, of Ka'awela,
'hot-burning-bright', or Ka'elo 'blaze'.
Hore pertinent, perhaps, to the calendar than the positions
of Hercury vis-a-vis the moon [and Procyon], is the character of
its synodic revolution around the sun of 116 days, i.e., a Mercury
"year", of which there are three such years to the earth's one:
(1) Mercury
(2) Mercury
(3) Mercury
(4) Earth
[Mercury]
(5) Saturn
[Mercury]
116 days (first revolution)
232 days (second revolution)
348 days (third revolution)
365 days (one revolution)
[348 + 17 days]
378 days (first revolution)
[348 days + 30 days]
Mercury needs only 17 more days after its third revolution
to equal the earth's revolution and 30 days to equal Saturn's of
378 days, i.e., in three revolutions and one synodic month Mercury
and Saturn and the earth account for 378 days.
(6) Mars
(7) Jupiter
(8) Hercury
(9) Hercury
(10) Venus
(11) Hercury
(12) Earth
(l3) Saturn
(14) Mars
(15) Jupiter
(16) Mercury
390 days [first half-synodic cycle to
complete 780 days]
399 days [one revolution]
464 days [fourth revolution]
580 days [fifth revolution]
584 days [first revolution]
[Mercury 580 + 4 days]
696 days [sixth revolution]
730 days [two revolutions = 2 years]
756 days [second revolution]
[Mercury 696 + 40 days]
780 days [first complete revolution]
798-800 days [two revolutions]
813 days [seventh revolution]
In 812 days, seven planets have completed revolutions around
the earth in two earth years + 116 days in which Mercury has
absorbed one complete synodic cycle of Mars (780 days) and two
of Jupiter in seven Mercury years. If these were 812 days = 812
generations, the tsunami arrives at Pola'a in 813 days. If the
I
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,
I
priests had intended to program two years of planetary synodic
cycles into 812 generations, the collective number 812 would
provide the required days to include all five planets (excluding
Pluto, Uranus, Neptune) plus sun and moon, i.e., seven celestial
revolutions rna wai 'ehiku, 'seven-waters/-streams' into seven wa.
While it may be important that the star matrix in Chant 14
begin with the celestial equator (Wakea), presumably at the vernal
equinox 1 A.D., what is the significance of Saturn (Maku1ukulu)
and Antares (Lehua'ula) or Mars (Hoku'ula) or Jupiter (Hua) at
the vernal equinox?
"It was Wake a , Lehu(a 'ula), Makulukulukalani
Their successor a man-of-many-bundles,
A group of stars in which hangs Makali'i [Pleiades]
fixed,
Fixed the that hang in space,
Swings Ka'awela [Mercury, or Venus/Jupiter],
Swings Ha'i [Milky Way]
Swings Kaha'i, Kaha'iha'i [Milky Way]
o
o
Swings Nu'u, the zenith ... "
Unless we have access to data as to where the planets were
at vernal equinox about 0-1 A.D. [Wakea], and since that information
is not at hand, of greater help is the fact that the Pleiades
[Makali'i] and the zenith [Nu'u] and the Milky Way [Ha'i, Kaha'i]
are mentioned.
When the sun is in the zenith, the Pleiades are at anti-zenith.
When the Pleiades are in the zenith, the sun is at anti-zenith.
This phenomenon is common to tropic latitudes,
Significantly, at latitude 20
0
north [Pu'u Kohola, Kawaihae].
and 34' (minutes) north, 20
0
34' N, the latitude of Moa'ulanui, Ka-
ho'olawe, is a marker called Makali'i [Pleiades]. It is a large,
natural boulder in line eastward a few hundred yards down-ridge
from a viewing site called Makakilo [Naked-eye view/watch] where
there is another comparable pillar rock. These pillar rocks are
within range southeast of a ridge site in Hakioawa Bay, from a
ko'a kai shrine built by the legendaryfishing heroes, Aiai and
Punia-iki. Why, however, would you look southeast of Hakioawa Bay,
i Kaho' o I awe , toward a marker to see the Pleiades when they do not
"
I
ri5e there? And, suppose you took a hike to the southwest so that
you could then put yourself into the right position to see the
Pleaides rise over the pillar rock Makali'i northeast? Then you
wouldn't see them anyway, because the terrain is too extreme and
out of range for the Makali'i site to be of any advantage. Then
why call it that?
If you were at Hakioawa or at Moa'ulanui from 992 A.D. to
1492 A.D., over a period of 500 years you would have seen the
Pleiades in the zenith overhead, over Makali'i pillar rock. It
would be fair to assume that the name Makali'i was given to that
particular rock by Hawaiians who lived in the 500-year period
between the tenth and fifteenth centuries [acc. Peter Michaud,
Bishop Museum Kilolani Planetarium, personal communication, 1992].
A clear explanation of the Pleiades calendar for the latitude
of 20-21
o
N, the latitude of Hawaii, is given in the study by
Johanna Broda ["Astronomy, Cosmovision, and Ideology in Pre-Hispanic
Mesoamerica", Ethnoastronomy and Archaeoastronomy, Annals of the
New York Academy of Sciences, Vol.385, 1982: 81-110]. [Note: 21
0
N
is about the latitude of 'Ili'iliopae Heiau, Moloka'i].
[Table 1, page 98 Broda, 1982:81-110]:
The Cycle-of the Pleiades: 1500 A.D. --Latitude 2l
o
N
16 April-29 11ay
(3 May-4 June)
[Period of invisibility]
29 May
(4 June)
[Heliacal r ~ s ~ n g (dawn)]
(The Pleiades rise in the
east at dawn, before sun-
rise, in parallel with the
sun)
(continued)
The Pleiades are not visible. During
this period the first passage of the
sun through the zenith occurs at Te-
nochtitlan (17 May).
This is the first day on which the
Pleiades rise in the east before dawn.
From this date on they rise earlier
tan the sun each day until November.
During this period they are, at first,
seen only at dawn; progressively, they
can be seen during a longer span of
the night until dawn
[*NOte: dates in parenthese above are for this century].
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The Cycle of the Pleiades: 1500 A.D.--Latitude 21
0
N (continued):
1 November
(7 November)
[Hiliacal setting (dawn)]
(The Pleiades set in the
west before dawn and
rise after sunset in the
east, contrary to the sun).
16 November
(22 November)
[Zenith at midnight]
18 November
(25 November)
[Heliacal rising (dusk)]
(The Pleiades rise in the
east after sunset and set
in the west before dawn,
contrary to the sun).
26 April
(3 May)
[Heliacal setting (dusk)]
(The Pleiades set after
sunset in the west, in
parallel ~ i t h the sun).
The Pleiades appear after sunset in the
east. Between 1 and 18 November they
can be seen from sunset (rising in the
east) to sunrise (setting in the west),
i.e., during the period they are visible
throughout the night.
The Pleiades pass the zenith at mid-
night. This date coincides with the
nadir of the sun at Tenochtitlan
(six months after 17 May)
The Pleiades begin to set in the west
before dawn. From November to January,
they are visible from sunset (rising
in the east) until sometime before
dawn (setting in the west).
From 18 November until 26 April the
Pleiades set earlier each day until,
on 26 April, they set in the west
before sunset. This means that they
disappear from sight for a period of
approximately one month, until, on
29 May, they begin to rise again in
the east at dawn.
Aveni gives zenith passage dates of the sun for observers of
different latitudes [Aveni, Anthony, Skywatchers of Ancient Mexico,
1980:66]:
Latitude Dates
Jun. 22
May 21/ Jul. 24
May 1, Aug. 12
Apr. 16, Aug. 28
Apr. 3, Sep. 10
Mar.21, Sep.23
Mar. 8, Oct. 6
Feb.23, Oct.20
Feb. 8, Nov.3
Jan. 21, Nov. 22
Dec.21
Number of days N/S of Zenith
1/364
64/301
103/262
134/231
160/205
186/179
212/153
239/126
268/97
305/60
364/1
!
I 204
If we understand what the Kumulipo poets are saying, we
,
realize that they must have known that the sun at the zenith
overhead at the equinox will be at its nadir when the Pleiades
! are in the zenith overhead on meridian, as midnight is to noon
the sun is at its nadir in relation to the latitude at which
Wake a and Makali'i are observed.
!
In March, also, the prominent constellations near the local
celestial meridian are Gemini, Canis Minor (Procyon) and Canis
Major (Sirius). Time shifts importance in this seciton of the
chant to the Milky Way, through which certain stars/constellations
always lie:
i
,
I
(1) Auriga (Capella), rising NE
(2) Gemini (Alhena, in the feet of the Twins, as they go
through the zenith over Hawaii)
(3) Orion (Betelgeuse; the other stars lie outside the
Milky Way)
"Swings Ka'awela [Mercury/Venus/Jupiter)
Swings Ha'i that way, this way [Milky Way)
Swings Kaha'i, Kaha'iha'i [Milky Way)
Swings the flower of the sky, Kaulua-i-ha' imoha' i. .. "
This Kaulua ['Hang-two', i.e., the Twins, Kaulua] because
,- the other--Kaulua [Ka' ulua, Cp. Takurua stars (Polynesia) stars
are not in the Milky Way. In March stars in the feet of Gemini
transit the zenith over Hawaii. When the Milky Way breaks up
(ha'i) it lies across the sky through Cassiopeia setting in the
northwest, passing through Argo south close to the pole, Canopus
lying outside the Milky Way. The bright star in the zenith over
Hawaii in March is Alhena in Gemini [Kaulua), but we cannot ig-
nore the other Takurua [Ka'ulua] stars, of which there are many:
(1) Taku1ua-a1ofi (Tonga) [Cpo Kea1ohi1ani (Hawaii), unidentified).
(2) Taku1ua-tua-fanua (Tonga, unidentified).
(3) Takurua [Venus, Jupiter, Saturn (Tuamotu) (?)]; Sirius (Maori).
(4) Takurua-horo-ahiahi [Evening star (Tuamotu)]
(5) Takurua-i-te-ahiahi [Evening star (Tuamotu)]
(6) Takurua-i-te-ata-pongipongi [Morning star (Tuamotu)]
(7) Takurua-ite-marungani-noa [Morning star (Tuamotu)]
(8) Takurua-i-te-taha-katau-o-Atea [uidentified star (Tuamotu)]
(9) Takurua-i-te-tuki-hanga-po [midenight star (Tuamotu)]
(10) Takurua-mata-Nuku [Evening/morning star (Tuamotu)]
(11) Takurua-panoe [Evening star (Tuamotu)]
(12) Takurua-pare-wai [Altair (Maori)
I
I
;-
I
!
I
i
;-
( 13)
(14)
(15)
(16)
(17)
(18)
(19)
(20)
(21)
(22)
(23)
(24)
(25)
(26)
( 27)
(28)
(29)
205
Takurua-pipine [unidentified (Tuamotu)]
Takurua-rau star (Tuamotu)]
Takurua-te-kapua [unidentified (Tuamotu)]
Takurua-te vaenga-a-Nuku [unidentified (Tuamotu)]
Takurua-te-vai-o-Atea [unidentified (Tuamotu)]
Takurua-te-veu-o-Atea [unidentified (Tuamotu)]
Takurua-tipu-arorangi [unidentified (Tuamotu)]
Takurua-tuki-hanga-ruki [the midnight star (Tuamotu)]
Takurua-whare-ana [Altair (Maori)]
Taku'ua [unidentified (Marquesas)]
Kaulu [Sirius (Hawaii); also a constellation]
Kaulu- [prefix to stars (Hawaii)]
Kaulu-koko [Betelgeuse (Hawaii)]
Kaulu-lena [Sirius (Hawaii)]
Ta'urua-e-hiti-i-te-tara-te-fei [Sirius (Tahiti)]
Ta'urua-nui-te-amo-aha [Sirius (Tahiti)]
Ka'ulu-ko'ako'a [unidentified (Hawaii)]
[Cpo Te Kokota, Sirius (Maori)]
None of these Takurua/Ka'ulua stars in Polynesia would apply
to Gemini in the zenith (nuku/nu'u) except Hawaii, as most of
Polynesia lies below the equator. That the Takurua name applies
to 'evening/morning' stars that are "guiding-stars" in the Tuamo-
tus implies that they are stars rising in the east at sunset.
Across a greater area of sky between Hawaii and the rest of East/
West Polynesia to the south, the scenario that fits allows for
Sirius [Takurua] and Altair [Takurua] to be at the opposite horizon,
east [Sirius rising, after sunset], and Altair [Takurua] west [set-
ting after sunset], as the Milky Way lies broken on the horizon.
Sirius is just outside the Milky Way,
the Milky Way on the western horizon.
while Altair lies inside
Only two ends of the Milky
Way are seen, broken, lying on a part of the horizon circle east/
west. To the north, across the equator, the Milky Way lies across
the hemisphere, from Aquila (setting, west) in a curve west to
east, Sirius rising. The Milky Way passes through Cassiopeia [Caph/
Schedar) on meridian; the time is, however, late in the year (Decem-
ber) when this happens. It is summer in the southern hemisphere
for the Tuamotuans, and Marquesans; winter, in the north,
for the Hawaiians. Thus, in the calendar, Kaulua-ha'imoha'i, are
stars in Gemini [March 20-22 vernal equinox], .Alhena in the foot
of the Twins over the zenith of Hawaii. If it is Ka'ulua, then
the stars are Altair in the Milky Way, setting, and Sirius, rising
[December 20-21, winter solstice), as the Milky Way lies broken
!
I
on the edges of the horizon circle, southeast and southwest ..
The poet continues:
"Swings Kaua (unidentified) ..
Swings Wahilaninui (unidentified) ...
Swin?s Puanene (unidentified), lord of the Milky Way ...
Kaha ilono (unidentified)
Wainaku (unidentified)
Ikapa'a (unidentified)
Kiki'ula (unidentified)
Swings Keho'oea [Deneb/Cygnus]
Swings Pouhanu'u (unidentified)
Ka'ili'ula (unidentified)
Swings Mananalo (disappearing phase of Venus)
Kona [Canopus/pole star]
Waile'a (unidentified)
Ke Auhaku (unidentified)
Ka-maka-unulau (unidentified)
Hinalani (unidentified)
Swings Keoea [Deneb/Cygnus] ... "
Let us consider the few remnants left to us from this set.
The Milky Way is still key, because it twists about the poles,
then breaks up (or appears to). Only certain stars and constella-
tions remain in it at all times, and Cygus in the north is one of
them. Canopus to the south near the pole will always lie outside
the Milky-Way, in a 'basket' (kete) of stars, Canopus lying outside
the basket of Halulu. For Hawaiians Halulu is the great-white-bird-
of-Kane. Deneb [Keho'oea, Keoea] is mentioned twice in the set
above, as swinging (lewa) from one horizon to the other in the
Milky Way.
Deneb transits the meridian September through October, as
it forms an ostensible triangle with Vega (Lyra) and Altair (Aquila).
Sagittarius is near the meridian; Pegaus near the eastern horizon
when Deneb comes to meridian, its four stars in the 'low-post'
(pou-ha-nu'u) transiting the meridian with Cassiopeia in November/
December.-
Venus is then introduced in its vanishing phase [Mananalo].
~ What of Venus, when it is neither morning nor evening star? Why is
its disappearance significant? Let archaeoastronomer Anthony
Aveni explain [Aveni, 1980:82-86]:
,
,
207
" ... Anyone who watches Venus will see that planet complete
its cycle relative to the sun in a period longer than 225 days.
Suppose we begin a synodic interval with Venus at position 1 ... "
[*Note: Venus (like Mercury) is an inner planet, so its
position is always inside earth's orbit; i.e., Venus at conjuction
will lie between earth and the sun; at opposition is opposite the
earth and the sun, the sun lying between earth and the planet. At
position I, earth and Venus are in conjunctionl.
" ... One Venus sidereal period later ... the earth has completed
225/365 or about 3/5 of its sidereal revolution. We must wait for
584 days, or 13/5 earth years, to elapse before the planets realign
with the sun. This particular synodic period will be encountered
again when we decipher the Maya calendar. The Maya linked five
groups of 584 days to form an important cycle of 2,920 days for
the planet, probably because this period was very close to an in-
tegral number of tropical years (8 x 365 = 2,920) ...
" ... In position 1 (inferior conjunction) we will not see Venus
at all sirrce it is obscured by the glare of the sun ...
" ... As Venus moves ahead of the sun .. it becomes a 'morning
star'. Immediately before the sun rises over the eastern horizon,
Venus appears above it for an instant, only to disappear in the
morning twilight. By the next morning it has moved a little farth-
er to the west and is visible for a long period of time before
sunrise. The first annual predawn appearance of Venus is term its
heliacal rising ...
" ... As Venus moves westward away from the sun, its brilliant
light diminishes slightly, but it is visible as a 'morning star'
for a longer interval each cay. At greatest western elongation
,. it has moved ot its maximum angular distance from the sun (47),
rsing about three hours ahead of it. Then it closes on the sun
I makes its last appearance before daWn prior to being lost in
the glare of the sun again ..
,-
,-
!
" .. During the period surround superior conjunction ...
Venus vanishes from view for about eight weeks as it passes behind
the sun. It reappears ... as 'evening star', visible for a short
duration in the western sky after sunset ... At greatest eastern
elongation, Venus is visible for three hours after sunset. It
then closes to last disappearance in the west after sunset ...
vanishes for approximately a week, and undergoes heliacal rising
to complete the cycle ... "
To summarize the Venus cycle:
(1) Inferior conjunction: Venus in line with the earth and sun;
Venus invisible.
(2) Morning-star: Venus moves ahead of the sun, disappears with
the sun (eastern horizon); heliacal rising.
(3) Venus moves westward as the 'morning-star' for about 225 days
before disappearance (after greatest western elongation).
(4) Disappearance: eight weeks [i.e., 56 days]
(5) Evening-star: reappearance, after sunset, until greatest
eastern elongation; (about 288 days).
(6) Disappearance: about one week (7 days)
(7) Heliacal rising: Venus has completed 584-day synodic revolution.
The disappearing phase of Venus [Mananalo, line 1861) is 56
days (after'morning-star'period), and 7 days after 'evening-star'
period for a total of about 63 days, or the mUltiple of 7 x 9 wa
of the Kumulipo's wa structure. Venus was important to the Poly-
nesians and the Hawaiians, given the many stars for this planet:
(1) 'Akatauira (Rarotonga) 'to-cause-tauira [i.e., tauira stars
were navigation stars in the compass)
(2) Fetu-Ao (Tahitian) 'day/morning-star'
(3) Hoku-Ao (Hawaii) 'day/morning-star'
(4) Haku-ali'i-wahine (Hawaii) 'star-chiefess'
(5) (Hawaii) 'evening-star'
(6) Hoku-komohana 'western-star'
(7) Haku-loa 'long-star'
(8) Holo-i-Kahiki 'sai1-to-Tahiti-star'
(9) Hetu-nui (Tahitian) 'Big-star'
(10) Ka'awela (Hawaii) 'Hot/bright-star' [also Mercury/Jupiter]
(11) Ka' ele' ele-o-ka-wana' ao 'Blackness-of-dawn'
(12) (Tahitian) '(?)-evening'
(13) Kopu-parapara (Maori) 'center-(?),
(14) Meremere-tu-ahiahi (Tuamotuan) 'yellow-evening'
(15) MUlehu (Hawaiian) 'grey-silent'
I
I
I
I
[
209
(16) Na-holoholo (Hawaii) 'the-goings'
(17) Mananalo (Hawaii) 'vanish/disappear'
(18) Pukutea (Maori) 'white- (?)' .
(19) Takupu-tea (Pukapuka) 'white-booby-bird'
[Cpo Tabukitea [Gilberts] Jupiter]
(20) Rere-ahiahi (Tuamotuan) 'go'evening'
(21) Ta'urua (Tahitian) [Ta'urua star]
(22) Tawera (Maori) 'hot' [Cpo Hawaii: Ka'awela]
(23) Te-mata-nui-o-Tane [i.e., morning-star]
These names would suggest that Venus was observed as morning
and evening star, from the beginning [pu-] of its cycle, when it
was close to the earth, large and bright [Hetu-nui, Ka'awela).
The Hawaiian name for Venus, Mananalo, 'to disappear', like the
Hawaiian name for Jupiter, Ho'omanalo 'to-cause-disappearance',
would suggest that the Hawaiian priests observed and tracked the
complete cycle of Venus.
The poet continues:
"Swings Ka'aka'a (unidentified)
Polo'ula "
Kaniakania'ula "
Kauamea "
Kalalani "
Kekepue "
Ka'alolo "[transit/overhead; zenith star,
Ni'ihau)
Swings Kaulana-ka-la [summer solstice sunset)
This last, Kaulana-ka-la, is the position of the sun at
summer solstice [June 20-22. It signifies the northwest, in
the firection of Mole-o-Lehua 'Tap-root-of-Lehua', Lehua Island,
at the northern extreme of Ni'ihau, father beyond which lies the
island Nihoa, at the latitude of Ke-ala-polohiwa-a-Kane [Tropic
of Cancer, 23.S
o
N). A rhumb line drawn from Lehua, Kaulana-ka-la,
the 'western-gate' of the sun to the 'eastern-gate' of the sun at
Ha'eha'e [equinox sun), at Kumukahi in Puna, Hawaii, [See page
210, intra).
The poet continues:
"Swings Hua [Jupiter/13th night of the moon)
Au'a [Betelgeuse in Orion)
Lena [Sirius/Canis Major)
Ho'oleia [unidentified)
Makeaupe'a [unidentified, but more than
Southern Cross, Kape'aJ
likely the
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211
Venus was named at its disappearing phase [Mananalol before
the sun was at Kaulana-ka-la, i.e., the setting sun in the north-
west at summer solstice [June 20-221. The sun has moved through
the months of March, April, May, to June when it is then observed
at the solstice limit where it will 'flot' (lana) for about four
days, thus kau-lana 'set-float'.
turn-around movement of the sun's
eye until the sun has moved about
Although the sun is moving, the
motion will not be seen by naked
1
0
of latitude.
Jupiter [Hual is now named, along with a number of stars:
(1) Betelgeuse, in the shoulder of Orion ['Au'al
(2) Sirius [Lenal
(3) Southern Cross [Makeaupe'a, i.e., Kape'a 'The-Bat',
or Stingray, a form of Kanaloal
Since we are uncertain as to where Jupiter is at this point,
we can only infer that at Kaulana-ka-la, with the sun setting at
summer solstice, toward Ni'ihau [Ka'alolo, tutelary starl, the
Jupiter was then an evening star [June 20-221.
A description of Jupiter's motion is given by archaeoastronomer
E.C. Krupp [Echoes of the Ancient Skies, 1983:121:
.... . Of the outer planets, Jupiter is the brightest ... Like Venus
in its long-lasting conjunction, the planet Jupiter is invisible.
And it too emerges as a morning star. Instead of seeming to
reach the end of a tether to the sun, however, this outer planet
continues on its orbital path until it is opposite the sun. At
this time it rises when the sun sets, and sets when the sun rises.
It is up all night. This is something the inner planets cannot
do. Jupiter (or Satunr, or Mars) then continues through the stars
and eventually approaches the sun from the east. Now it is an
evening star, edging ever closer to conjunction, when it vanishes
once more" [italics minel.
Planetarium director [Kilolani, Bishop Museuml, writing for
"June Skywatch" in the newspapers a piece called "The Names in
Hawaii's Night Sky," commented about a year ago:
~ "June evenings are also a great time to turn your back to
Hokupa'a [i.e., Polaris, North Starl and look south for the Southern
Cross or Crux [i.e., Kape'a, Makeaupe'a 'Bat'l ..
,-
I
,
r
,
-
,
r
!
,-
212.
"However, when looking for Newenewe [Le., Southern Cross at
meridian', you'll need a nice clear view to the south ...
"Finally, let's take a look high in the western sky and find
the brightest light in our June skies--Iao. Once you've found
lao (otherwise known as Jupiter), look for lkiiki or Leo the
Lion nearby ... " [bracketed/italicised notes mine).
Is the significance of Jupiter here commensurate with its
moon position [Hua, 13th night)? Probably not, since that position
is minimum southerly moonrise in winter. Its Hawaiian names
lao, Hoku-ao 'day-star/morning-star', and Ho'omanalo 'to-disappear'
indicate recognition of its cycle, just as its other name Ikiiki
shows that it is in the sky with Leo [lkiiki, Regulus) before its
disappearing phase, in the summer. Archaeoastronomers Anthony
Aveni [1890:89) and E. C. Krupp [1893:12-13) comment:
" ... We would find that Jupiter would,requite about 400 days to
complete a basic cycle [interval between successive heliacal
risings]. Since it is gone from view for about a month, it is
visible on slightly fewer than 370 consecutive nights. During
this time it spends about 250 days undergoing normal forward
motion, 60 days on either side of opposition, at which time it
is at its-greatest brilliancy."
" ... The outer planets also share a distinctive behavior.
Sometimes they seem to move backward in what astornomers call
'retrograde motion.' As we orbit the sun, we move faster than
Mars, Jupiter, and Saturn. Sometimes we overtake them, and they
appear, for a while, to move east to west among the background
stars, from night to night, rather than west to east, the normal
direction of their 'wandering' movement. Although the planets'
circuits are not so direct as the sun's and involve loops of
backward motion now and then, the paths they follow also pass
through the zodiac stars. Saturn requires about 29.5 years. Mars
arrives at the same point in the zodiac after 687--almost two
years."
To summarize the motions of Jupiter:
(1) Synodic revolution of Jupiter 400 days
(2) Disappearing phase (Ho'omanalo) -30 days
(3) Period of visibility
370 days
(a) forward motion
250 days
(b) retrograde motion
120 days
(2) Zodiacal revolution
12 years
The significance, perhaps, of Kumulipo lines 1868-1871 is
that at the time of summer solstice [June 20-22], when Sirius
[Lena] is setting with the sun in the west, Betelgeuse ['Au'a]
is also ready to set, in the shoulder of Orion, north, Sirius
I below the equator and Betelgeuse above the equator [i.e., above
the Belt of Orion]. Denebola in Leo is near meridian in the
I
I
I
evening, Antares in Scorpio is rising, southeast, and the Southern
Cross [Kape'a/Makeaupe'a] is on meridian; Poilus in Gemini is
setting, north. All this is happening 6:00-7:00 p.m. about
the summer solsice; Jupiter [Hua] is the evening star, west,
as Antares in Scorpio rises, east. Thus, the poet continues:
1871.
1872
1873
1874
1875
1876
1877
1878
1879
1880
1881
1882
1883
"Swings Kaniha'alilo (unidentified)
U'u (unidentified)
'A'a [Sirius]
Ololu (unidentified)
Kamaio (unidentified)
Kaulu(a)lena [probably Sirius, Lena]
Ihu-ku/lhu-moa (unidentified)
Pipa/Ho'eu (unidentified)
Malana/Kaka'e (unidentified)
Maliu [Cpo Mariua 'Spica/Virgo' (Tahiti)]
Kaulua [probably Gemini/month name/or Takurua stars,
Sirius/Altair]
Lanakamalama [setting moon]
Nana [Gemini/month name]
Welo [month name]
[Cpo Welo, rising Big Dipper/Carolinian compass]
Ikiiki [month name/Regulus in Leo]
Ka'aona (unidentified/month name)
Hinaia'ele'ele (unidentified/month name)
Puanakau [Rigel, in Orion/first month in Marquesan year/
also zenith month in Maori year]
Le'ale'a [Arcturus, Hokule'a, zenith star (Hawaii)]
Hikikauelia (unidentified)
Ka'elo [Mercury/Betelgeuse/month name]
r-
I
I
I
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188
l
l.
1885.
214
Kapawa (unidentified/dawn)
Hikikaulonomeha [Sirius, Lonomeha; zenith star (Tahiti)]
Hoku'ula [Antares/Scorpio; or planet Mars]
Poloahilani (unidentified)
Sirius [Lena, line 1870] was identified as setting with the
solstice sun [June 20-22, 23.5
0
N]. What is it doing so soon
after its western solstice position at sunset (heliacal setting),
as 'A'a [line 1873], reintroduced, then again as Kaulu(a)lena
[line 1874], and again as Lonomeha [Hikikaulonomeha, line 1884]?
We note that the sequence [lines 1872-1885] includes stars
that are calendar stars marking certain months in the Hawaiian
calendar. Let us therefore consider Sirius during several months
of the year, from the months given in sequence, Kaulua to Ka'elo.
At different hours of the night Sirius will be setting, if
I we calculate from the summer solstice as one point of beginning
I
I ~
a calendrical notation (rather than from vernal equinox):
(1) June 20-22 [summer solstice] 6:00 p.m. [heliacal setting of
Sirius after evening sunset/western horizon/south]
(2) May 20-22
(3) April 20-22
8:00
10:00
( ~ ) March-20-22 [vernal equinox]
midnight]
p.m.
p.m.
12:00
2:00 a.m.
p.m. Sirius setting at
(4) February 20-22
(5) January 20-22
(6) December 20-22
4:00 a.m. [Sirius setting before sunrise]
[winter solstice] 6:00 a.m. [Sirius setting after
sunrise]
On the eastern horizon, Sirius will be rising:
el) July 20 6:00 a.m. [heliacal rising]
(2) August 20 4:00 a.m.
(3) September 20 2:00 a.m.
(4) October 20
12:00 p.m. [midnight rising]
(5) December 20-22 8:00 p.m. [winter solstice]
Sirius will be nearest (before) or on meridian, or declining from
the meridian [with Canopus at the pole, south] :
(1) December 16 12:00 p.m. . [rising toward meridian]
(2) January 15 11: 00 p.m.
It
(3) February 14 9:00 p.m.
II
(4) March 23 7:00 p.m.
"
(5) September 20-22
(6) October 20
(7) November 20-22
(8) December 20-22
6:00
4:00
2:00
12:00
a.m.
a.m.
a.m.
p.m.
[declining from meridian]
"
"
"
Since Sirius is a zenith star for the latitude of Tahiti [18
0
S]
, some of the important navigation uses of Sirius may be:
(a) The position of Sirius first rising in the east before the
the sun [azimuth of rising]
(b) The position of Sirius setting in the west after the sun
[azimuth of setting]
(c) The positionoof Sirius in the meridian at the latitude of
departure (20 N Hawaii], and the corresponding (reciprocal)
merbdian position of Sitirus at the latitude of destination
[18 S Tahiti] during the months when it is overhead [Hawaii
versus Tahiti], i.e., during the months from December to
June [i.e., between the solstice times of the sun, i.e., the
difference in hours when Sirius is in the zenith of Tahiti
in the morning hours between June and September [6:00/2:00 a.m.].
Thus, in the Kumulipo sequence [lines 1872-1885], the months
names are in this order:
(1) Kaulua
(2) Nana
(3) Welo
(4) Ikiiki
(5) Ka'aona
(6) Hinaia'ele'ele
(7) Ka'elo
Although present in every island calendar, these month names
I are for different months on the several islands, i.e., the names
are constant, but month identifications are variable, indicating
~ that the orientation to stars for which months are named per island
were observed at different times on each island, as to rising
(east with the sun) in the morning; rising (eastern horizon, at
sunset); meridian/zenith transit/culmination times; setting (west,
before sunrise); and setting (west, after sunset).
A glance at the various island calendars [acc. Malo, David.
Hawaiian Antiguities, 1951:33-351 shows that the calendar for
O'ahu best exemplifies the order of month names vis-a-vis the
Kumulipo sequence in which Sirius is A'a, Kaulu(a) lena, and
Hiki-kau-lonomeha:
,-
I
,
I
216
(1) Kaulua December
(2) Nana January
(3) Welo February
(4) Ikiiki March
(5) Ka'aona April
(6) Hinaia'ele'ele May
(7) Ka'elo November
[Gemini)
[Gemini]
[probably Denebola/Leo]
[Regulus/Leo]
(unidentified)
(unidentified)
(unidentified)
[*Note: the Kumulipo recitation skips
June to October]
the months from
Thus, with respect to Sirius in the calendar as presented in
this section of Chant 14:
(1) Kaulua [December/Gemini): Sirius is close to or on meridian
[Canopus in the pole/midnight], December 16, 12:00 p.m.
Sirius setting, 6:00 a.m., December 20-22, winter solstice sunrise.
(2) Nana [January/Gemini]: Sirius nearest meridian, 11:00 p.m.
Sirius setting, 4:00 a.m., January 20-22
(3) Welo [February/(?) Leo]: Sirius nearest meridian, 9:00 p.m.
February 14.
Sirius setting 2:00 a.m., February 20-22
(4)Ikiiki [March/Regulus/Leo): Sirius setting at midnight, 12:00 p.m.,
vernal equinox, March 20-22
(5) Ka'aona [April/unidentified)]: Sirius setting, 10:00 p.m.,
I April 2{)-22
,
(6) Hinaia'ele'ele [May/unidentified]: Sirius setting, 8:00 p.m.,
May 20-22
[*Sequence omits June-October]
! (7) Ka'elo [November/Mercury/Betelgeuse]: Sirius setting, 2:00 a.m.,
November 20-22.
Sirius will rise on the eastern horizon about 6:00 a.m., in
July [heliacal rising) and goes into daylight in August, reappearing
above the eastern horizon about 2:00 a.m. September 20, autumn
equinox.
More accurately, Aveni gives the critical dates for star-watching
at 0 A.D. [Aveni, 1980:116] for Sirius at 20-2l
o
N latitude:
,
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(a) The first
day visible, rising in the east before sunrise,
June 28.
(b) The last day visible, setting in the west before sunrise,
May 24.
(c) The last day visible, rising in the east after sunset,
December 21 [*Note, winter solstice sunrise]
(d) The first day visible setting in the west before sunrise,
November 30.
Aveni also readjusted these dates for Sirius to 1500 A.D.
[Aveni, 1980:116]:
(a) July 13 [rising in the east before sunrise]
(b) June 8 [setting in the west before sunset]
(c) January 5 [rising in the east after sunset]
(d) December 15 [setting in the west before sunrise]
These are readjusted to our century [pages 210-213, intra]:
(a) July 20 [rising in the east before sunrise, heliacal rising]
(b) June 20-22 [setting in the west before sunset, heliacal setting,
sunnner solstice]
(c) January 9 [rising in the east after sunset, i.e., in the night
sky]
(d) December 20-22 [setting in the west before sunrise, winter
solstice]
If the Kumulipo poets had not intended the above to pertain to
the calengrical sequence vis-a-vis Sirius [line 1872-1885], they
would have simply named the calendar months in order. Instead,
the following months were deleted between June and November:
(7) Mahoe-mua
(8) Mahoe-hoe
(9) Ikuwa
(10) Welehu
(11) Ka'elo
June [Castor/Gemini]
July [Pollux/Gemini]
August [probably Antares/Scorpio]
September [probably Antares/Scorpio]
November [Mercury/Betelgeuse]
The important relationship between Sirius [Hikikaulonomeha,
line 1884] and Antares/Scorpio [Hoku'ula, line 1885] is that when
Sirius is setting at 6:00 p.m. June 20, sunnner solstice, Antares
is rising 6:00 p.m. at sunset in the east. Setting ahead of
Sirius is Betelgeuse in the shoulder of Orion; the Southern Cross
is on meridian. The stars, which, therefore, dominate the night
skies between June and December are named with Sirius in the same
Kumulipo sequence:
(l) Sirius [Aa, Kaulu( a)lena, Hikikaulonomeha]
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(2) Castor and Pollux/Gemini
(3) Procyon/Canis Minor
(4) Regulus/Leo
(5) Denebola/Leo [on meridian, June 20 summer solstice, 6:00 p.m.]
(6) Spica/Virgo, east of meridian, in south .
(7) Arcturus/Bootes, east of meridian in the north
(8) Alphecca/Corona Borealis, east of meridian, north
(9) Vega/Lyra, north
These stars are in the sky as Sirius sets and Antares rises
in the evening on the s u ~ n e r solstice. They will be in the night
sky in approximately the same alignments at the time of vernal
equinox, midnight, and they will be there again on the winter
solstice, when Sirius sets and Antares rises with the morning sun.
When Antares sets in the evening about November 5th, the Pleiades
will rise in the east at sunset. The year is thus cut in half.
The sequence between Sirius [line 1872 A'a] and Antares
[line 1885 Hoku'ula] is the calendar from June solstice when Sirius
is last seen above the horizon setting with the sun [summer solstice],
after which it is invisible from about June 23 to January 10. Then
Sirius will rise in the east after sunset. It will then be in the
night sky from January to June, passing through the meridian at
midnight about the vernal equinox.
It is assumed that the Kumulipo was adjusted to Pola'a about
1 A.D. [= 0 A.D.] when a star or constellation most critical to
the calendar at vernal equinox [Wakea/noon sun] and vital to
the compass at point OOE, nearest or on the equator, would be on
target with Sirius, before these stars precessed to their present
positions. The star closes to the equinox at that time was Spica
in Virgo [Maliu, cpo Mariua (Tahitian)], according to Aveni [1980:
116] :
(1) Spica [500 B.C.]
(1) September 22 [rising in the east before sunrise/autumn
equinox
(2) August 20 [setting in the west before sunset]
(3) March 4 [rising in the east after sunset]
(4) March 17 [setting in the west before sunrise], approaching
vernal equinox
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(2) Spica [0 A.D.]
(1) September 29 [rising in the east before sunrise], within
a week of the autumn equinox
(4) March 24 [setting in the west before sunrise], within a
few days of vernal equinox
For other identified stars [in Gemini, Leo, Bootes (Arcturus)]
[acc. Aveni, 1980:115-116]:
(3) Castor [500 B.C.] Nanamua/Kaulua:
(a) June 19 [rising in the east before sunrise/summer solstice]
(4) Pollux [500 B.C.] Nanahope/Kaulua
(a) June 20 [rising in the east before sunrise/summer solstice]
(5) Arcturus [500 B.C.] Hokule'a
(a) September 20 [rising in the east before sunrise/autumn equinox]
(6) Cpo Sirius [500 B.C.- 0 A.D.]
(a) June 23 [rising in the east before sunrise/summer solstice,
500 B.C.]
(b) December 21 [rising in the east after sunset/winter solstice,
o A.D.]
These stars are all accounted for the Kumulipo star matrix at
times critical to the sun's motion in the path of the ecliptic.
At this juncture, the star matrix, less unidentified stars, looks
deliberate, not random in its choice of Sirius positions vis-a-vis
other stars, planets, and sunrise/sunset when its azimuths are
i most crucial to navigation between Hawaii and Tahiti in the century
after Pola'a [0-1 A.D.].
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! The poets of the Kumulipo now turn their attention to t e
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other vital half of the year, having accounted for the manner in
which Sirius behaves int he calendar in relation to Antares, as
one sets (Sirius) and the other rises (Antares).
1887 "Swings
1888.
1889
1891
Uliuli [Coalsack/Magellanic Clouds/ or Uliul/Eluel
Orion (Carolinian compass)]
Melemele [Sirius/Belt of Orion]
Makali'i [Pleiades/Taurus]
Nahuihui [Pleaides/Taurus]
Kokoiki (unidentified)
Humu [Altair/Aquila]
Moha'i [Milky Way]
Kauluokaoka (unidentified [Cpo Te Kokota, Sirius
(Maori) ]
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1891
1892-1893
1894
1895
1899
1899
1900
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Kukui (unidentified)
Konamaukuku [Canopus ?)
Kama1ie/Kamai1e-mua/ -hope (unidentified)
Hina-o-na-1a-i-1ena (unidentified)
Na Hiku ['The Seven' in the Big Dipper, Ursa Majoris)
[in order of rising):
(1) Dubhe [in the bowl of the dipper]:
(2) Merak
(3) Phecda
(4) Megrez
(5) Alioth [in the handle)
(6) Mizar
(7) Alkaid
Mahapili [lamba + upsilon, Scorpii/or Gemini]
[also zeta + theta, Scorpii)
Ka Huihui [Pleaides/Taurus)
Na Kao [Belt/sword of Orion]
The Pleiades is the subject of this section. They are rising
with Capella in Ajuriga in the same time zone, with Aldebaran
close behind, as the giant Orion rises, Betelgeuse in the shoulder
rising after Rigel and the Belt, with sword [Na Kao) close to
Aldebaran in the Hyades.
The Milky Way has now turned and is lying east to west, its
extreme leg setting with Alair in Aquila. In this
position, Orion is now rising in the evening on or near the
winter solstice. In June, a few days after summer solstice it
was rising with the sun before daylight [heliacal rising]. On
the meridian, cutting the center of the Milky Way, is Caph in
Cassiopeia (north), and the two stars in the square of Pegasus
[Alpheratz (north), Algenib (south) are on meridian.
As the Pleiades continue to rise through the months in which
it is in the night sky, it will be nearest the meridian at midnight,
November 16th. Hamal in Aries will pass the meridian before the
Pleiades do. Sirius, to the southeast, has risen, and behind it,
to thenorth, Gemini and Procyon. The square or 'bowl' of the
Dipper/Great Bear is near the pole in the north. Fomalhaut in
the south and Deneb in the north are about to set.
By December solstice, Orion will have declined past the meridian,
and the stars in Leo have risen in the east. The Milky Way is now
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lying northeast to southwest. Canopus is in the pole, south.
On both sides of the meridian at midnight of the winter solstice,
at 6:00 p.m. of the evening of the vernal equinox, and also at
6:00 a.m. of the autumn equinox, a great hexagon formed by stars
in Auriga (Capella), Gemini (Pollux), Sirius (Canis Major), Rigel
(Orion), and Aldebaran (Taurus) lie so that the center of the
hexagon is cut by the meridian. On one side of the hexagon,
Rigel, Aldebaran, and Capella are declining from the hexagon.
Sirius, Procyon, and Pollux are in the other side of the hexaon,
rising toward the meridian. Denebola in Leo has risen, 6:00 p.m.
on the eastern horizon at sunset. As the hexagon declines 45
0
from the pole westward, the Milky Way lies from north to south
: completely on the western side of the meridian with the setting
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stars.
On May IS, the Pleiades sets with the sun in the evening.
Rigel in Orion also sets, about June 7th, in the evening, and
the Belt of Orion about June 13. Sirius sets with the sun about
the summer solstice, Betelgeuse soon after. Before Sirius and
Betelgeuse have completely set, Denebola in Leo has just declined
westward from the meridian. In the south pole is the Southern
Cross. At this time, the Milky Way lies from east to west
around the horizon. On the eastern horizon, Antares in Scorpio
will rise at sunset of the summer solstice.
When Antares set with the sun about November 6th, the
Pleiades had risen at 6:00 p.m. in the east. Arcturus was
also setting with Antares, and declining past the meridian was
the large triangle [Vega + Aquila + Deneb]. Close to the pole
and approaching the meridian are Cepheus in the north, and
midway down, the square of Pegasus.
The year is cut in half, one half of it focused on Sirius
[Lonomeha], a kinolau 'body' of the god of the year, Lono-i-ka-
makahiki, symbolized inthe makahiki festival image with the
albatross Lono-ka'upu [Cpo Takupu(Pukapuka) Venusl at the top.
The other half is focused on the Pleiades [Makali'il, reckoning
the months from the time the Pleiades rose with the sun (heliacal)
about May 3rd, or from the time that it rose in the east at sunset
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aoout November 6th.
Its calendrical importance in the Kumulipo sequence, however,
is its position with regard to the sun at noon, at zenith/anti-
zenith, 0-1 A.D., vernal equinox [March 20-22] when the chant
concludes:
"Scattered the seeds of Makali'i [Pleiades]
seeded the skies,
Scattered are the seeds of the god, the sun is a god,
Scattered the seeds of Hina, the afterbirth of Lonomuku,
[the moon at dark phase, in the west, before new moon] ...
The food of Hina-in-the moon, of Ho(w)aka [the second night]
night of the moon .
We return to Wake a in his second relationship to the moon
goddess, Hina-ke-ka, as the canoe-bailing gourd/calabash, a
kinolau form of the goddess Hina. Hina symbolizes the position
of the moon opposite the sun at equinox, when the day and night
are equal. Hina is regarded as the mother of reef life in her
connection with the regulation of tides.
From this relationship, of the celestial equator [Wakea] to
the moon as Hina-ka-we'a (or weo'a), the bird form of Hina in
the rail (or the 'alae mudhen), the moa warrior bird is born,
i.e., t h e ~ i t l e d chiefs from whom the culture-hero Maui will
descend. The moa, i.e., 'center' at the 'ridge-pole' [kaupoku-
o-ka-hale, i.e., meridian of the 'house' (as of god)] of the
heiau where Wakea set up sacred images, assumes the important
place of titled chiefs:
"Set up images on the stone platform in rows,
Set up the rules of chiefs ... "
"The seeds that had grown strong,
Had perched high in space,
The space of the heavens,
The space above the earth,
At the very zenith ... "
The poets will turn from the generations to the significance
of the line from Hina and the culture-hero, Maui. But, before
that topic diverts our attention from ~ h e calendar, it is proper
to reassess the importance of the star matrix in Chant 14. There
is much to discover about how the Milky Way is observed and how
it contributes to a knowledge of time. There is also a mystery
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as to how it is related to the celestial equator/ecliptic system
as another coordinate. The Milky Way is the galactic equator.
Another mystery is the relationship between the celestial-equator/
ecliptic system [Wakea], the precession of the equinoxes [zodiac],
and planetary time [Makulukulul. For example, every 20 years is
a conjunction between Jupiter and Saturn, and every 19.6 years is
the complete cycle of the regression of the moon's nodes. How
was this formulated into the Hawaiian calendar, if it ever was?
This takes us back to the myth of Osiris, the Egyptian god,
who represented the setting sun and Sirius in a calendric round
(with Venus as Isis and Hathor) called the sothic cycle [Sothis=
Sirius] .
The Egyptians started their calendar thousands of years ago
when Sirius appeared just before sunrise [heliacal rising] about
summer solstice. When Sirius appeared, the Nile rose from its
banks, and this flooding was synonymous with the beginning of
the Egyptian year.
A Sothic cycle is 1460 days, or four sidereal years:
4 x 365 days = 1460 days
8 365 days 2920 days x =
12 365 days = 4380 days x
16 X 365 days = 5480 days
Thus:
4 Sothic cyles = 16 sidereal years
4 Sothic cycles = 16 sidereal years
10 Venus synodic cycles
194 Saturn synodic cyles (approximate)
= 1 Sothic cycle(s)
= 2
"
= 3 "
= 4
\I
= 5480 days
= 10 Venus synodic cycles
= 5480 days
= 5480 days
[*Compare 194 generations, La'ila'i (w) to Mahinalea, Kai-a-
Kahinali' i I].
How is this all reckoned with the sidereal 1unations (moon/stars):
16 sidereal months =
16 sidereal months =
432 days
432 days = 27 Kane nights x 16
432 days = 13.5 (Hua/Jupiter) x 32
Thus: the sidereal lunations [13.5 Hua/Jupiter] x 2 = Kane,
27 nights = 1 sidereal 1unation x 16 = 432 days
*432 days x 13.5 [Hua/Jupiter] = 4 Sothic cyles
4 Sothic cycles = 10 Venus synodic cycles = 5840 days
[*432.6 x 13.5 = 5840.1]
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In this way the Sothic [Sirius) cycle is coordinated with
Venus synodic cycles and with Jupiter in sidereal lunations
and sidereal years.
How was this expressed in Hawaiian thought? When you see the
ka'upu albatross at the top of the Lono-i-ka-makahiki image, or
god of annual time, also represented as Lono-meha, the star
Sirius, remember that the Pukapuka (Cook Islands) equivalent
was Takupu, Venus. What is it doing above the 'bird' A'a,
the booby, Sirius, i.e., Lono-meha, Lono-a'a, Lono-kolea-moku,
the Arctic plover, symbol of the Lono priests whose god was the
god of time? The ka'upu albatross, the booby bird, and the
gulden plover are sea birds. One of them, the kolea, is a form
which classifies all Arctic migrants, such as the 'Akekeke and
the 'Ulili, that fly south to winter, then fly home to nest
before the next season to bring the fledglings to warmer places.
The other two, the A'a and the Ka'upu are tropic birds. They
are comfortable betwen 23.S
o
N and 23.S
o
S; the kolea birds
are adjusted to the pole north.
The Kumulipo chant is still untranslated in its manifold
undeciphered names and enumeration levels, nevertheless, one
thing is clear. The people who composed it left behind in
a tight package the knowledge they wished not to be forgotten
by their descendants: what was of value to them, what they
wished future to believe was true about them. Did
lot
they think all of/out by themselves, or did they have help?
Lots of sailors ventured across the seas between Mesopotamia,
India, Africa, the West Indies, Southeast Asia, Egypt, the
Meditteranean. Human populations have moved across sheets of
ice and dry deserts, endured catastrophes of such magnitude,
nothing except their petroglyphs scratched into rocks are left,
or paintings in caves where they spent long, cold winters.
Who are we? Where did we come from? How did we get here?
Where are we going? Are we.alone in the universe? Is there
a god who cares? What is the meaning of life, and why do we
need to know?