Kawaikapuokalani K. Hewett
Ola I ka hä
Ola I ka wai
Ola I ka ‘ï
Häwai‘ï, Häwai‘ï, Häwai‘ï
Wäkea ka lani
Papa ka honua
No ka luna ko luna
No ka lalo ko lalo
O ka pono no ia e
E ola käkou a mau loa e
There is life in the breath (hä – Häloa/kalo)
There is life in the waters (Käneikawaiola – god of creation)
There is life in the supreme (kumulipo chant of Kalaninui‘ïamamao)
Hä – wai – ‘ï (reflecting the genealogies of creation of the Häwai‘i, God, the environment and mankind)
Wäkea of the heavens
Papa of the earth
For up belonging up
For down belong down
It is the “Natural Order”
May we live forever
Ola i ka hä
The first line is a reflection of the legend of the origin of the kalo the child of Wäkea and Hoÿohökükalani whom soon after birth expired. This child was buried near their home and from his body grew forth the kalo plant. A second son was born to Wäkea and Hoÿohökükakalani and he became the father of the human race. Like his elder brother, he was also named Häloa with the epithet nakalaukapalili added to his name. The first birth of the first Häloa established the tradition of the senior line in the Hawaiÿian tradition and the birth of the second Häloa established the tradition of the junior line subservient to the senior line, mankind as custodians to the Gods who manifest in nature/environment. The word hä used in the first line is a reflection of the names Häloa and Häloanakalaukapalili.
Ola i ka wai
The second line is a reflection of the God Käne, the God of creation. Käne has many manifest which include the water, the sunlight, and the rainbow. Käne is the giver of life and not the taker of life, therefore no human sacrifices were offered to him. He is at the zenith in the pantheon of Gods and the other Gods are said to be lesser manifestations of him. Käne worship incorporated shrines with sacred upright stones where prayers and offerings were left.
In order for the kalo to grow tall and strong it needs both water and sunlight, both manifestations as mentioned earlier of the God Käne. An ancient proverb states, “Püÿaliÿali kalo I ka wai ÿole,” without water the kalo grows misshapen or crooked. Käne in the form of water not only provides sustenance for good healthy growth of the kalo but also provides sustenance same for mankind.
The word “wai,” in the second line is a reflection of the God Käneikawaiola, the god of the living or healing waters.
Ola i ka ÿÏ
The third line is a reflection of the kumulipo chant that was used as a prayer for the dedication of the chief Lonoikamakahiki to the gods soon after his birth. It is at that time that the honors of Kapu, Wela, Hoano amd Moe were conferred to him by his father Keawekekahialiÿiokamoku, King of Hawaiÿi. After the ceremony his name was changed to Ka-ÿÏ-i-mamao. The third line also reflects the name of ÿÏo, the tradition of one supreme deity connected to the worship of the ÿio or “haw”k and the pueo or the “owl.”
Häwaiÿi, Häwaiÿi, Häwaiÿi
The fourth line connects the three components, the hä, the wai and the ÿï in the name Häwaiÿï. The breath or the air that we breath, the water that we drink and God/Goddess most superior. Air and water sustains the life created through the God. As explained to me by Aunty Emma Defries in our study of the supreme one God Ïo, the island names that end with (ÿi) such as Häwaiÿi, Mauÿi, Molokaÿi, Lanaÿi and Kauaÿi became so in our ancient past due to the ruling chiefs who collectively worshipped the supreme God ÿIo.
In my study with aunty Emma, ÿIo was referred to as, ÿÏ-o-nä-lani-nui-a-mamao (The Supreme most god of the great heavens and beyond) Aunty Emma asked me to always keep this tradition close to me.
Wäkea ka lani
Papa ka honua
No ka luna ko luna
No kalalo ko lalo
ÿO ka pono no ia e
The fifth, sixth, seventh, eighth and ninth lines reflect the “natural order,” of our gods, environment and people. To everything there is a natural or proper order. There is a beginning and an end, a top and a bottom, a male god and a female counterpart. There is harmony, balance and unity. The gods are at the top of the triad followed by the environment and then mankind. The same order is reflected in the social structure as established in the kapu system, aliÿi, kahuna, makaÿainänä and kauwä along with terms and roles within the ÿohana such as Küpuna, mäkua, ‘öpio, keiki and kamaiki. From the top to the bottom, all in it’s proper place. This is truly our pono. Not as translated as the word, “righteousness,” but the natural order as allotted like mana by the God/Goddess.
The tenth line reflects the life, health and healing which we attribute to our Gods. The kalo and the human race born from Wäkea and Hoÿohökükalani, The life force in the manifestations of the God Käne, the sun , the air and the rainbow. All of this perpetuated by the pono, the natural order, the balance and the unity.
Web Kupua Earl Stokes email: stokes@lava.net