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Nāmakaokahaʻi Hōʻuluʻulu manaʻo ʻO Nāmakaokahaʻi ke kuaʻana o Pele i hānau ʻia mai ka poli mai o Haumea. He akua wahine ʻo ia no ke kai. ʻOiai huhū aʻela ʻo Nāmakaokahaʻi iā Pele, huakaʻi maila ʻO Pele a me kona ʻohana i Hawaiʻi.

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Many natural phenomena represented our ancestors' gods. These aspects of nature surrounded and embraced our ancestors with their mana. And those natural wonders continue to embrace us today. Rain clouds, heavy rain and thunder represent Lono, the god of plants and planting. Our ancestors depended on rain to water the māla (gardens). Thus, in old Hawai'i, prayers to Lono for adequate rainfall, abundant harvests and protection from droughts and famine were constant. In old Hawai'i, prayers to Lono for rain and crops were offered at community heiau māpele, built by maka'āinana (citizen, commoner). Prayers offered during Makahiki, the annual festival that welcomed Lono's return to Hawai'i, were offered at heiau ipu o Lono or hale o Lono, built at the boundaries of ahupua'a.

Martha Beckwith writes that our ancestors recognized Lono's powers over plentiful harvests with daily prayers as well. Each home kept a special ipu (gourd) for family prayers by the kuahu (altar) in the hale mua (men's house). This ipu o Lono held food offerings and, at the beginning and end of each day, the man of the house sat before the gourd of Lono, and offered prayers for the well-being of the chiefs, commoners and for his own family. Then he ate the food from the gourd before leaving to work in the māla (gardens).

In addition to dark clouds, heavy rain and thunder, Lono is represented by lightning, earthquakes, rain and wind, rainbows, whirlwinds that sweep the earth, waterspouts, the clustering clouds of heaven, and gushing springs on the mountains. Other kino lau of Lono are red fish, black coconut, white fish and 'awa. Many chants refer to rain clouds as "bodies (kino) of Lono." 'Uala (sweet potato) cultivation on the dryer hillside lands that were dependent on winter rains are identified with Lono in his form as Kamapua'a (hog-child). Humorously, our ancestors referred to the humble 'uala as the "droppings" of Kamapua'a.

Lono was celebrated annually for bringing rains that watered leeward slopes and all farms in the islands. The Makahiki was a four-month long religious ceremony. During Makahiki, kāhuna (priests) prayed for rain, abundant crops, and to escape from sickness and trouble. Ho'okupu (gifts) that were products of the land and were kino lau (body forms, symbols) of Lono were presented to Lono-makua (Lono-the elder) during Makahiki. Offerings were collected at altars on the borders of each ahupua'a (island district). During a royal procession through the districts, the harvest tribute was accepted, and the ahupua'a lands and crops were blessed and released from kapu. The attending ali'i nui, or high chief, acted as a deputy of Lono, who was represented by a symbol somewhat suggestive of a ship's sail. The symbol was a tall staff with a small carved figure at the top and a cross-piece fastened just below. A large square of white kapa (bark-cloth) hung from the cross-piece. The four-month-long Makahiki begins on the first full moon after the Makali'i (the Pleiades) appears in the eastern sky at sunset, usually in mid-October.

In a coincidence of place and timing, Captain James Cook landed at Kealakekua (the path of the god) Bay to provision his ship during the season of the Lono festival. Cook was received and worshipped as Lono-makua. During the subsequent disheartening and disillusioning events, the navigator was killed. The event occurred on the shores of Kealakekua, where for centuries Lono-makua, the bearer of rain and plenty, was believed to have come ashore each year. Makahiki is approaching and many in Hawai'i will acknowledge the gifts of Lono that continue to enrich Hawai'i's lands.

Dr. Claire Hughes has been an advocate for Native Hawaiian Health for over 50 years. She became the stateʻs first Native Hawaiian Registered Dietician in 1959 and was later appointed Chief of Nutrition at the State Department of Health. Her work to promote a Traditional Hawaiian Diet and health programs for the Hawaiian community has earned her numerous awards including being named a Honpa Hongwangi "Living Treasure" in 2011.

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Many natural phenomena represented our ancestors' gods. These aspects of nature surrounded and embraced our ancestors with their mana. And those natural wonders continue to embrace us today. Rain clouds, [...]

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Unveiling Kanaloa: Exploring the Symbolism and Energy of the Hawaiian God

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In the rich mythology of ancient Hawaii, Kanaloa was revered as the god of the ocean and a powerful healer, often depicted as the close companion of Kane, the god of creation. Together, they embarked on journeys, shared sacred rituals, and possessed the ability to bring forth fresh water by striking the ground with their staves. Unique among the representations of Hawaiian gods, Kanaloa’s statues featured round eyes. According to Kauai tradition, gazing into Kanaloa’s eye reveals a profound patt

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Moʻolelo Monday

On the first Monday of the month a traditional or modern moʻolelo depicting the culture, values, language or traditions of Hawaiʻi, will be shared through a virtual platform. These mo'olelo promote literacy within the classroom and home, and encourage ʻohana to read and learn together. Moʻolelo are shared by staff and guest storytellers.

MOʻOKALALEO

In the 1820's, Kauikeaouli, Kamehameha III was the catalyst for the rise of literacy in Hawaiʻi. He stated, " ʻO Koʻu Aupuni, he Aupuni palapala koʻu. My kingdom shall be a kingdom of literacy". Within our moʻokalaleo, we share a literacy component that extends our moʻolelo journey.

Hina

The goddess Hina represents motherhood and is goddess of the ocean and the moon. Her name means "silver or gray," like the color of moonlight. She is the goddess of fishing and food plants, and is associated with the Hawaiian practice of kuku kapa. In Hawaiian myths and chants Hina is a prominent goddess. Hawaiʻi's female gods are just as important as the four male gods Kāne, Kanaloa, Kū, and Lono. THere are many forms of Hina. Hina-ʻai-a-ka-malama (Hina- feeding-on-the-moon) is one form, and her moʻolelo shows these connections and their importance to ʻohana.

Many Hawaiian genealogies trace back to the first male god Kū and female goddess Hina. The moʻokūʻauhau below describes Hina-ʻai-a-ka-malama's grandparents, parents, siblings, and their connection to the Hawaiian universe.

The Deep Blue Sea paired with The White Fair Sea

ʻO Hinaluaʻikoʻa me Kūkeʻapua

Hina-who-expels-coral paired with Ku-the-male-procreator

Living in Kahiki-of-the-submerged-world

Hānau ʻo Hinaakeahi, ʻo Hinapalehoana

and Hina-who-fends-off-assault

Hānau ʻo Hinalūaʻimoa, ʻo Iheihe

Born were Hina-who-expels-the-chicken,

Hānau ʻo Moahalehaku, ʻo Kiʻimaluhaku

Born were Moa-lord-of-the-house,

and Kiʻi-who-protects-the-lord

Hānau ʻo Kanikawā, Luaʻehu

Born were The-noise-maker, and The-colorful-one

Hanau ʻo Hinaʻaiakamalama, ʻo Kīpapalauʻulu

Born were Hina-feeding-on-the-moon,

and Kipapa-of-multiple-growths

ʻO Hina ka mōhai, ʻO Kīpapa ka ʻike

Kīpapa is the holder of knowledge
ʻO Hinaʻaiakamalama nona ka moʻolelo

This story is for Hinaʻaiakamalama

Moʻo ʻŌlelo

Weekly, a Mo'o 'Ōlelo, a succession of Hawaiian words or phrases will be shared. The mana'o behind each word or phrase relates to the mo'olelo being presented. This component will enhance cultural awareness and knowledge through Hawaiian language.

ʻōlelo Noeʻau #2194:

Molokaʻi nui a Hina

Great Molokaʻi, land of Hina

The goddess Hina-nui-a-(ka)-lana (Hinanu) is the mother of the priestly island Moloka'i after her short relationship with Wākea the primal father.

Hina-ʻai-malama

Hina feeding on the moon.

One version of the Hina Myths found in Hawaiian Mythology, says that the food calabash that was entrusted to Hina by her brother contained the moon and stars that escaped to the heavens.

Hina-ʻai-malama named her calabash after her brother Kipapa-lau-ula, who was placed as a guard to Hina by their father Kukeapua. Hina was his favorite child and idol.

HIna-i kapaʻi-kua

Hina the tapa beater

It is well known that the goddess Hina was an expert at kapa making. So silky and soft was her cloth that we have never seen any like it.

Hina

The goddess Hina appears as a strong female force in Hawaiian creation myths and chants.

She is seen as a female creative and productive power of the physical world as well as a common ancestor to many mythical and real personages. (source:Hina the Goddess written by Dietrich Varez)

Join us as we learn more about Hina and her many forms.

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Kū, Ke Ao Akua, the godly realm. Here we explore Hawaiian spiritual beliefs and practices and how they connect with the natural world and people. The word “akua” has many meanings. In this unit, akua is used to describe things of a godly or divine nature, things that are more than human. There are two chapters in this unit. The first chapter, AKUA, gives details about specific akua, gods, and their roles and responsibilities in the framework of traditional Hawaiian religion. The second chapter is called MANA. Mana is a supernatural power, and this chapter deals with how kānaka communicate and interact with akua, and how mana is harnessed, directed, and transferred.

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Kūkāʻilimoku - Land Grabber, War God of Hawaiʻi Island

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Kūkāʻilimoku - Land Grabber, War God of Hawaiʻi Island

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The guardian sharks of Pu'uloa were Ka'ahupahau and her brother Kahi'uka. Such guardian sharks, which inhabited the coastlines of all the islands, were benevolent gods who were cared for and worshiped by the people and who aided fishermen, protected the life of the seas, and drove off man-eating sharks. Ka'ahupahau may mean "Well-cared for Feather Cloak" (the feather cloak was a symbol of royalty). Kahi'uka means "Smiting Tail"; his shark tail was used to strike at enemy sharks; he also used his tail to strike fishermen as a warning that unfriendly sharks had entered Pu'uloa. Ka'ahupahau lived in an underwater cave in Honouliuli lagoon (West Loch). Kahi'uka lived in an underwater cave off Moku'ume'ume (Ford Island) near Keanapua'a Point at the entrance of East Loch; he also had the form of an underwater stone. (Sterling and Summers 54, 56).The following story by Pa'ahana Wiggin, published in 1926 (Pukui and Green), tells of Ka'ahupahau's defense of her waters against Mikololou, a man-eating shark from the Big Island:

Mikololou was a shark from Ka'u district on the island of Hawai'i (a). One day he and his shark friends, Kua, Keli'ikaua o Ka'u, Pakaiea, and Kalani, set out on a visit to O'ahu. On the way they fell in with other sharks all going in the same direction.

Arriving at Pu'uloa ("Long-Hill," Pearl Harbor), they encountered Ka'ahupahau, the female shark who guarded the entrance of Pearl Harbor. She had another body in the form of a net extremely difficult to tear, with which she captured all alien sharks who entered her harbor.

Her brother Kahi'uka, "The-smiting-tail," struck at intruders with his tail, one side of which was larger than the other and very sharp (b). These two with their followers were not man-eating sharks and the people on land guarded them well, bringing them food and scraping their backs free of the barnacles that attached themselves there (c).

When the visitors arrived, one of them remarked, "Ah! what delicious-looking crabs you have here!" Now man-eating sharks speak of men as "crabs," and Ka'ahupahau knew at once that some of the strangers were man-eaters. But she could not distinguish between the good and the bad sharks, hence she changed into the form of a great net and hemmed in her visitors while the fishermen who answered her signal came to destroy them (d). Keli'ikaua o Ka'u changed himself into a pao'o (a fish capable of leaping from one shoreline pool to another) and leaped out of the net. Kua changed into a lupe, or spotted sting-ray, and, weighing down the net on one side, helped his son Kalani and his nephew Pakaiea, who were half-human, to escape. But before anything more could be done, the fishermen hauled in the nets to shore and poor Mikololou was cast upon the shore with the evil doers, where they were left to die of the intense heat.

All were soon dead but Mikololou; though his body died his head lived on and as the fishermen passed to and from their work, his eyes followed them and tears rolled down his face. At last his tongue fell out. Some children playing nearby found it. They picked it up and cast it into the sea.

Now Mikololou's spirit had passed out of his head into his tongue and as soon as he felt the water again he became a whole shark (e). With a triumphant flop of his tail, he headed for home to join his friends again. When Ka'ahupahau saw him, it was too late to prevent his departure.

"Mikololou lived through his tongue," or, as the Hawaiians say, "I ola o Mikololou i ka alelo." This saying implies that however much trouble one may have, there is always a way of escape.

Ka'ahupahau no longer lives at Pu'uloa, coming and going with her twin sons Kupipi and Kumaninini. But when the United States government built a dry-dock for the navy just over the old home of Ka'ahupahau, the natives regarded the proceedings with superstitious fear.

Scarcely was it completed after years of labor when the structure fell with a crash (f). Today a floating dock is employed. Engineers say that there seem to be tremors of the earth at this point which prevent any structure from resting upon the bottom, but Hawaiians believe that "The-smiting-tail" still guards the blue lagoon at Pearl Harbor.

"Mikololou" was published in Folk Tales from Hawaii in 1926 (reprinted in 1995; see Pukui and Green 102-104). Some of the notes that follow are by the editor of the original publication Martha W. Beckwith, indicated by her initials MWB in brackets. For another version of this story by E. Lahilahi Webb, see Thrum's More Hawaiian Folk Tales (307-8). (a) Joseph Emerson says Mikololou's home at Pokini, Malilele pali, Ka'u [MWB; see Beckwith "Hawaiian Shark Aumakua"]. (b) In Papers of the Hawaiian Historical Society, No. 2, page 10, Mr. Joseph Emerson gives a pleasant picture of "Ka'ahupahau and her brother Kahi'uka, the two famous shark-gods of the 'Ewa lagoon on this island. Their birth and childhood differed in no essential features from that of other Hawaiian children up to the time when, leaving the home of their parents, they wandered away one day and mysteriously disappeared. After a fruitless search, their parents were informed that they had been transformed into sharks. As such, they became the special object of worship for the people of the districts of 'Ewa and Wai'anae, with whom they maintained the pleasantest relations, and were henceforth regarded as their friends and benefactors." In Emerson's story, Mikololou is represented as a man-eater. He is lured up the Waipahu river and fed with 'awa until he can be easily snared in nets and dragged up on shore, whence he escapes. Ka'ahupahau had supposedly passed away when Emerson wrote (in 1892), but Kahi'uka still lived in the old cave by the sea. His last keeper, Kimona, sometimes found his fish-nets missing and knew that Kahi'uka had carried them up shore to a place of safety [MWB]. Kamakau says that Ka'ahupahau was an ancestral shark god, not a human who became a shark; she was a sister of Kamohoali'i (Ka Po'e 75). (c) The following story is told of how Ka'ahupahau once broke the kapu against eating human beings, and later regretted it (Sterling and Summers 28, 54-56; Kamakau Ka Po'e 73, 76).

Papio was a beauty who loved to surf at Keahi, an area to the west of the entrance channel into Pu'uloa on the south shore of O'ahu. One day when she was going surfing, she happened to see Koihala, an elderly relative of Ka'ahupahau, making lei of kou (orange, tubular flowers), 'ilima, and ma'o
(yellow flowers and green fruits). Koihala was going to feed her shark grandchildren Ka'ahupahau and Kahi'uka and give them the lei, so she was shocked at the rudeness of Papio's request and refused it and scolded her. Papio, a chiefess, threatened to burn the old woman to death and took a lei
without permission when she returned from surfing. Papio then swam across the channel to a favorite bathing stone. As she washed her long hair in the water, Ka'ahupahau came and swallowed her head first and swam, with Papio's thighs sticking out of her mouth, to Puhi-laka Point, where she
spewed out Papio's blood, turning the earth red.

Ka'ahupahau felt remorse over having killed Papio and established the law that no shark shall kill a human being in her waters. She also forbid those crossing her waters to wear lei, as her anger against Papio was caused by Papio's rude request for Koihala's lei. Kamakau notes that the law "that no
shark must bite or attempt to eat a person in O'ahu waters" was firmly established in ancient times. "Only in recent times have sharks been known to bite people in O'ahu waters or to have devoured them" (73).

The high regard for human life embodied in this kapu banning man-eating among sharks is paralleled on land by kapu against cannibalism and human sacrifice on O'ahu. (See "Hanaaumoe" and "O'ahunui" in this collection.) Ka'ahupahau was hospitable to sharks that were not man-eaters. A pleasant visit by a group of friendly sharks led by Ka'ehuikimano is described in Ka'ehuikimanoopu'uloa," a translation published in Thrum's More Hawaiian Folk Tales (293-306) from an article that appeared in the newspaper Au Okoa, Nov. 24, 1870: Pu'uloa, O'ahu, was the next destination. Reaching its entrance the party visited the pit of Komoawa, [or Kamoawa], a large shark who was Ka'ahupahau's watcher. [This cave, called Keaali'i, was at the entrance of Pu'uloa (Sterling and Summers 56).] Here the young shark introduced himself and announced the purpose of the journey, and his desire to meet the famous queen-shark, protector of O'ahu's waters. The watcher set off to give the message to the queen-shark then at Waiawa. He described the party of visitors as distinguished chiefs-five full-grown and one quite youthful. The queen-shark said: "That young shark can be none other than the child of Kapukapu and Holei." She sent greetings with the messenger, who was told to entertain the visitors in the outer cave, then to bring them up the lochs to meet the queen on the following day.

The next day the group from Hawai'i was conducted to the headquarters of Ka'ahupahau by a circuitous course, the guard of each place en route joining the procession until everyone reached Honouliuli, the royal residence. The group was led by Honuiki, the queen's body-guard. Ka'ahupahau was attended by her generals and staff. The strangers were all introduced to and made welcome by her, and after an agreeable reception, the guests were invited to join in a bathing party to the waters of Waipahu, the bathing place of the Waikele section, and also to the waters of Waimano, Waiau, etc. [The spring of Waipahu, "Exploding-waters," was located inland, a short ways up Kapakai Stream.] The strangers greatly enjoyed the bathing and praised the queen's refreshing provinces. The company then repaired to the royal cave at Honouliuli, where the visitors were supplied with soft coconut and 'awa. During their stay, Kepanila, the king-shark of Hilo introduced the queen to the royal pastimes of hula and the games of kilu and pu'ili, with chants and songs known on Hawai'i from ancient time. (d). In Webb's version (Thrum More Hawaiian Folk Tales), the nets are spread by the fishermen. The sharks tear through four nets, but the fifth is too strong for them. The number of nets probably corresponds to the ritual number five in the worship of the god Ku [MWB].

In her notes, Beckwith refers the reader to the old Hawaiian saying, "Alahula o Pu'uloa, he alahele na Ka'ahupahau," and interprets the saying as comparing the waving motion of a shark's tail to the love dance of the ALA-hula and the snares of a siren to those by which the great shark entrapped unwary visitors.

Mary Kawena Pukui gives a different interpretation of the saying in 'Olelo No'eau: Hawaiian Proverbs and Poetical Sayings, No. 105: "Alahula o Pu'uloa, he alahele NA Ka'ahupahau": "Everywhere in Pu'uloa is the trail of Ka'ahupahau. Said of a person who goes everywhere, looking, peering, seeing all, or of a person familiar with every nook and corner of a place." Ka'ahupahau was noted for traveling about, vigilantly guarding her domain against man-eating invaders. (e) In Webb's version Thrum More Hawaiian Folktales (308), a dog swallows the tongue. A little later the dog jumps into the sea for a swim and is transformed into the shark Mikololou [MWB]. As Mikololou returns home to Hawai'i, other sharks teased him for returning home with only his tongue (308). (f) This incident happened about 1914. The government bore the cost of the failure and no blame was attached to the company who built the dock, but whether the old shark gods entered into the case I have never heard reported [MWB].

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The guardian sharks of Pu'uloa were Ka'ahupahau and her brother Kahi'uka. Such guardian sharks, which inhabited the coastlines of all the islands, were benevolent gods who were cared for and...

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Kāneana Cave: Home of a Shark God — Mālama Mākua

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Mālama Mākua, organized in 1996, strives for the preservation, community access to and return of Mākua Valley, which has been occupied by the U.S. army since World War II, for culturally appropriate use. The non-profit organization hosts free cultural accesses to ancient and culturally-vital sites in sacred Mākua twice each month. All are welcome. Come home to Mākua.

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Lono, Ke Ao Akua, the godly realm. Here we explore Hawaiian spiritual beliefs and practices and how they connect with the natural world and people. The word “akua” has many meanings. In this unit, akua is used to describe things of a godly or divine nature, things that are more than human. There are two chapters in this unit. The first chapter, AKUA, gives details about specific akua, gods, and their roles and responsibilities in the framework of traditional Hawaiian religion. The second chapter is called MANA. Mana is a supernatural power, and this chapter deals with how kānaka communicate and interact with akua, and how mana is harnessed, directed, and transferred.

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Kanaloa, Ke Ao Akua, the godly realm. Here we explore Hawaiian spiritual beliefs and practices and how they connect with the natural world and people. The word “akua” has many meanings. In this unit, akua is used to describe things of a godly or divine nature, things that are more than human. There are two chapters in this unit. The first chapter, AKUA, gives details about specific akua, gods, and their roles and responsibilities in the framework of traditional Hawaiian religion. The second chapter is called MANA. Mana is a supernatural power, and this chapter deals with how kānaka communicate and interact with akua, and how mana is harnessed, directed, and transferred.

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Hawaiʻi Volcanoes National Park

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Kāne, Ke Ao Akua, the godly realm. Here we explore Hawaiian spiritual beliefs and practices and how they connect with the natural world and people. The word “akua” has many meanings. In this unit, akua is used to describe things of a godly or divine nature, things that are more than human. There are two chapters in this unit. The first chapter, AKUA, gives details about specific akua, gods, and their roles and responsibilities in the framework of traditional Hawaiian religion. The second chapter is called MANA. Mana is a supernatural power, and this chapter deals with how kānaka communicate and interact with akua, and how mana is harnessed, directed, and transferred.

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Hawaiian Mythology: Part One: The Gods: IV. The Kane Worship