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Hawaiian Prayers and Special Terms

(Hula prayer) He ike kumu, he ike lau, he ike lono, he ike p awa hiwa; Ka ike ia u ke akua A knowledge basic, a knowledge flowering, a knowledge heard, a knowledge from kava offerings; this is the knowledge from you, O god. h ike. E h mai (by Edith Kanakaole) (used in Prayer chants, Lomi-lomi & Hula Pele, etc.) (To be repeated 3 times, each time higher & louder.)

E h mai ka ike mai luna mai O n mea huna noeau o n mele E h mai, E h mai, E h mai (a)
(Eli eli kau mai [mama, ua noa] ) (Let awe possess me [it is done; the kapu is lifted].)

Grant us knowledge from up above, All the secrets, all the wisdom, all the chants, Grant us, bestow upon us, give us [these things].
= vocative; e = connects with the heavens/gods (akua) E h mai = give to me ka ike mai = the knowledge to me mai luna mai = from up above (me) e = intensifying particle o = subj. marker n = plural marker; mea huna = secret noeau = clever = cleverness, expert = expertise, wise = wisdom mele = song

Hawaiian Spiritual Tradition

by Lou Ann Ha `aheo Guanson `O na Kumu akua a pau i hanau `ia i ka Po (Oh original gods born in remote antiquity) i ka La hiki ku; (where the sun rises;) Ea mai ke kai mai! (Rise up out of the sea!) `O na Kumu ali `i a pau i hanau `ia i ka Po (Oh original chiefs born in remote antiquity) i ka La hiki ku; (in the sunrise;) Ea mai ke kai mai! (Arise from the sea!) `O na Lala ali `i a pau i hanau `ia i ka Po (Oh relatives of all the chiefs born in remote antiquity) i ka La hiki ku; (in the sunrise;) Ea mai ke kai mai! (Arise from the sea!) `O na Welau ali `i a pau i hanau `ia i ka Po (Oh distant kin of all the chiefs born in remote antiquity) i ka La hiki ku; (where the sun rises;) Ea mai ke kai mai! (Arise from the sea!) `O na Pua ali `i a pau, (Oh descendents of the chiefs) E ku e ola! (Stand up and live!) A kau a kaniko `o, pala lau hala (Live to remote old age!) Haumaka `iole Kolopupu! (Stand until the support of a cane is needed!) The Hawaiian traditions were passed on orally through the prayers and chants of the people. To fully appreciate the depth of the tradition, one must hear the melodic sounds of the voices. Here, an attempt is made to convey in written form the oral traditions of the Hawaiians. The spiritual traditions of the Hawaiians are integrated into the, Hawaiian culture. Their spirituality and everyday life are, woven together, Ua hilo `ia i ke aho a ke aloha, "braided with the cords of love." The Hawaiians are gentle natured people living in deep spirituality with the land. Their gentleness is reinforced by the communal life on an island. Their spirituality is strengthened by the land and other elements of nature. The prayers and chants of the Hawaiians acknowledge the divine spirits within all people and the things around them. In the Hawaiian religious tradition there exists a universal equilibrium between humanity and nature to maintain the harmony in heaven and on earth. To maintain this equilibrium, the Hawaiians worship many gods. The gods provide qualities and values to guide the people. The gods Kane, Ku, Lono, and Hina exemplify important principles and values to the people. Kane, the leading god, is known as the creator of humanity, symbol of life and nature, god of fresh water and sunlight and forests. He is the giver of life. He possesses the qualities of benevolence and creativity. Kane represents the omnipresence of the divine spirit of nature and the interconnectedness of nature and humanity. Ku, meaning upright, represents male generating powers. Ku is the god of war, both offensive and defensive. More important is the defensive role of protector and defender of the people. Ku exemplifies the values of respect, pride, moral courage, and valor. His responsibilities include rain, fishing, sorcery , and planting. Since his generative powers are more important than war, Ku is symbolized by the agricultural tool, the o `o (digging stick) which, at one time, was functional for economic development and productivity. Lono, the god of peace, exemplifies healing, mercy and , hospitality. During makahiki, a four month festival, Lono outlaws war. He represents and achieves the people `s desire for peace. In addition, Lono is considered the god of clouds, winds, rain, and fertility. In this capacity, he symbolizes giving and generosity. Hina, the god of female generative powers of fertility, was the counterpart of Ku as the expression of male generative powers. Hina expresses energies of reproduction and growth. Ku is erect; Hina is supine. Hina is the left hand; Ku is the right. Hina is one of the major gods of medicine and fishing. Hina and Ku represent the equilibrium and harmony for well being. The principles and values of the gods are emulated by the people. In their worship they live these values daily and integrate the values into their way of life. The deep spirituality of the Hawaiians of the past help to maintain a consistent state of prayer. As the Hawaiians looked at the beauty of the flowers or the richness of the soil, they were in prayer with the gods. Mary Kawena Pukui states that the Hawaiians were haipule, religious. "Everything they did, they did with prayer. " The lessons from the gods are taught and passed on in the oral tradition. The following is a pule (prayer) to the gods asking for wisdom and power:

E `Io e, e `Io e, (O `Io, o `Io) `E ku, e manu e (O stand, o bird) Ke alu aku nei ka pule ia Hakalau (Combine prayers to overcome Hakalau) Kulia ka lani ia Uli (The heavens-high-one strives to obtain Uli in prayer) la namu ia nawe (To mutterings, to pant for breath) Ka nehe i luna, ka nehe i lalo (The rustlings above, the rustlings below) Ka `a `akau, ka `a hema (Roll right, roll left.) Ku makani ha `i ka lani (The wind that splits the heavens,) Hekili ka `aka `a i ka lani (Thunder that rolls again and again) Kauila nui Makeha i ka lani (The great lightning that slashes in the heavens) Pane i ka lani e ola ke kanaka (Answer to the heavens, let the man live.) Ho mai ka loea, ka `ike, ka mana (Bring cleverness, knowledge, supernatural powers) I a `e ka honua la (So that earth may ascend) `O waha lau ali `I (By the mouth of many chiefs) `O kahi i waiho ai ka hua `olelo (The place where words are left.) `Eli `eli kau mai (Profound is the tabu that rests upon it) `Amama. Ua noa. (The prayer is said, the tabu is over.) The gods in turn passed on the power or mana they represent to the people. Through the mana one develops an awareness of unity and mutual interrelationship of all that surrounds the individual. The mana is passed on through a spoken declaration or passed on by ha, a breath of life. Mana of the prayer was in the word and names, but it was also the breath that carried the words and names. In the ritual of ha, a person `s last breath is passed with the giving of mana of a specific talent or natural aptitude. Thus this power of keen insight, understanding, and sensitivity is given to chosen individuals to share and pass on. The poetic vision and values are shared through the breath. This ha, the breath of life or breath of god, along with alo meaning bosom or the center of the universe, forms the word aloha. Aloha is the feeling and recognition of the divine in everyone. Aloha is a view of life and a state of mind and heart. The spirit of god, whichever form it takes, is in everyone. Consequently, the understanding of aloha necessitates the treating of everyone with responsibility of being a guiding light for one another. In the words of Pilahi Paki, "the Aloha Spirit is the coordination of the mind and `s within the individual it brings you down to yourself. You must think and emote good feelings to others. Permit me to offer a translation of the word aloha: A stands for akahai meaning kindness, to be expressed with tenderness, L stands for lokahi meaning unity, to be expressed with harmony, O stands for `olu `olu meaning agreeable, to be expressed with pleasantness, H stands for ha `aha `a meaning humility, to be expressed with modesty, A stands for ahonui meaning patience, to be expressed with perseverance." Without aloha violence may follow. In the Hawaiian tradition, one major cause of violence is the loss of harmony within the self, in relationships with others, and with the `aina (land). Harmony is lost through lowered self-esteem, harbored anger and hostility toward others, and the separation from nature and the environment. More specifically, Nana I Ke Kumu [Look to the Source] explains the various causes for violence: personal vengeance resulting in loss of prestige, revenge for mistreatment of a revered leader, boredom with peace, and love of combat. The major cause of war and violence was the dispute over possession of land that caused people to kill. However, to control the violence caused by war, Hawaiians established ways to limit warfare. The most effective was the Makahiki ceremony depicting the return of the god Lono to Hawai `i. During the four month period each year this was a time of festivals, harvest, taxes, games, and sports. All warfare was halted. Other less effective control measures to limit violence include periods of truce, total abandonment of battle by mutual consent usually by revelation of ho `ailona (omens), and `ohana relationships (extended family) by chiefs realizing their family ties. Another cause of violence is the oppression by those in power and control. The oppressor subjugates the values, way of life, and beliefs of the powerless. This may take the form of foreign invaders suppressing the land and its people. Another form may be a subtle deculturation process through an educational system which teaches the perspective of the dominant culture. This form of structural violence, serving the interests of the dominant groups, demeans the subordinated individuals. The individuals lose their dignity and self-worth which in turn generates further hostility. To arrive at nonviolence, Hawaiians designed various activities to maintain harmony for the individual and society. In the cultural religious tradition, Hawaiians practiced nonviolence by channelling or neutralizing aggression and violent forms of expression. They redirected energies physically to release tension and provide time to play.

Ho `opapa, an intellectual and poetic contest of wits, was developed as a nonviolent form of battle. Ho `opapa takes the form of pitting one person `s skills against another by composing chants and riddles using certain words, puns, and sounds. Skills required for success went beyond logic to creative use of vast storehouses of know ledge. Another form of nonviolent activity is to focus positive energies to fight common social ills such as environmental pollution and nuclear disarmament. The social ill serves as a common bond for the mass energy. In addition, rules of proper etiquette to maintain harmonious relationships were taught. Hawaiians strongly believed in preventing violence by developing nonviolent harmonious social behaviors. They were careful in the words they used for fear of offending or hurting someone `s feelings. The most important cause of nonviolence is aloha. Aloha neutralizes violent actions and aggression. Aloha within the `ohana from birth, childhood, and adulthood provides positive reassurance and feelings of support for the individual. Nonviolence is developed and strengthened by living out the spirituality that god is everywhere and in everyone. If god is everywhere and in everyone, then we could not and would not destroy or hurt anyone or anything around us. Hawaiians of old attempted to treat others with much care for the spirit of god dwelling in all. In particular they generously shared their hospitality with all, including strangers. An old Hawaiian saying states, " `0 Ke aloha Ke Kuleana o kahi malihini. Love is the host in strange lands." Through this spiritual understanding that god is ever-present, the common overrides individual greed and gain. The welfare of others becomes more important than personal gratification. By realizing that one `s survival and welfare are dependent upon a harmonious relation with other people and objects, one is led to harmonious actions and nonviolence. To make the transition from violence to nonviolence in the Hawaiian spiritual tradition, individuals must feel loved and nurtured in an environment of acceptance and tolerance. The `ohana, or the extended family setting, provides a loving support to break away from violence. Through the giving of aloha in the ohana, the individual `s violence may be transformed The nonviolent society as envisioned by Hawaiians, includes the following essential values integral to the Hawaiian spiritual tradition: a deep reverence and respect for all living objects: laulima working cooperatively together for the good of the community; pono--justice, righteousness, and hope; lokahi harmony in unity; ho `okipa hospitality; lokomaika `I generosity and goodwill; kokua mutual help and cooperation; `ohanaextended family, the sisterhood and brotherhood of humanity as central focus of relationships; aloha `aina love for the land, understanding the interdependence of humanity and the environment; malama caring for each other; aloha the overriding value of love and care for others. These values need to be articulated, taught, and nurtured by all on this planet. In addition to values to live by, a nonviolent society needs to practice a process of dealing with problems and conflicts as they arise. The Hawaiian process is called ho `oponopono. Ho `oponopono is a process of putting things right with the whole person and god and giving reverence to life. Ho `oponopono is a process of forgiving each other. The Hawaiians never parted still angry after a disagreement. The families of both parties would come together to work out the problem. The individual must sincerely plead, "Please forgive me in thought, word, and deed if I have done anything to hurt you." This begins the process. Some basic rules include: keeping things simple by not being so entangled and caught up in the words that one forgets the feelings, forgiving at the forefront of the agenda, the need and desire to be healed mentally and spiritually, getting right with god releases the tension, pressures, and guilt, maintaining the proper In Nana I Ke Kumu Pukui describes the essentials of ho `oponopono: pule opening pule or prayer as well as prayers at any later time when it seems necessary; kakulu kumuhana statement of the problem to be resolved; mahiki the "setting to rights" of each successive problem, self-scrutiny and discussion of individual conduct, attitudes, and emotions; `oia `i `o quality of truthfulness and sincerity, channel through which the leader controls disruptive emotions, leader questions participants, honest confession to god and each other, immediate restitution; midi and ala repenting, forgiving, releasing from the guilt `s and grudges; closing pule ho ` omalu period of silence to encourage self-inquiry and calm tempers. On an individual level, we need to renew the spiritual source of the Hawaiian religious and cultural tradition to move toward a nonviolent society. We need to live life with the understanding of the relationship between the spirit of the people and the spirit of the earth. There is spirituality and physicality in all our actions and in who we are in our daily lives. The sustenance for this life comes from the land, water, and air. We need to live this way of life in harmony with nature. The

environmental movement with its call to save and care for the planet is raising the consciousness of the people to the interconnection of all living things to the land, water, and air. It is calling for a simple lifestyle that does not harm the earth. Environmentalists are reaffirming what Hawaiian and other native peoples of the planet have known all along. By caring for the land and the earth itself, we come into harmony with what is around us. On a public policy level, to move our society toward more nonviolent conditions, we must provide an independent land base for native people to practice and perpetuate their culture and religious traditions. Without access to land, particularly in a place like Hawai `i, violence is created by denying the important spiritual link to the land. Around the world, native people are claiming their birthright to land as a cultural and spiritual link to who they are. Nonviolent conditions may be created by policy makers by allowing the native people rightful claim to their land. Until this is done, cultural genocide and oppression of these native people hang over each one of us. For it is the native people of the planet, and Hawaiians as a particular example, that culturally have a spiritual tradition of nonviolence that can serve as an example to others. This nonviolent spiritual tradition calls for the harmony between people, culture, and the environment. Another recommendation for public policy action for a more nonviolent society is the creation of pu `uhonua, places of refuge. Pu `uhonua are designated sacred areas within which no blood can be shed nor unkind word spoken. Pu `uhonua can serve as zones of peace in areas of war or provide shelter for those suffering physical and psychological abuse--a place of refuge for all to go for renewal and protection. Source:

`lelo Hawai`i Hawaiian: `ina [AI' nah] aloha `ina [ah loh' hah AI' nah]

`lelo Haole English: land

love of the land, a very old Hawaiian concept, to judge from the many sayings (perhaps thousands) illustrating deep love and reverence for the land; e.g., the song, Kaulana N Pua

Motto of Hawai`i Ua mau ke ea o ka `ina i ka pono. [oo' (w)ah mau keh eh (y)AO' kah AI' nah ee ka poh noh] Akua, akua [ah' koo (w)ah] "The life of the land is preserved in righteousness (harmony / balance)." God, god, goddess, spirit, ghost, devil, image, idol, corpse; divine, supernatural, godly

"For lack of a better term, this word is generally translated as god. However, the Polynesian concept of god does not parallel that of the traditional all-powerful, all-present divinity of Western man. The Polynesian "gods" are the personal ancestors of the people who, with the passage of time, acquired so much mana (spiritual power) that they could do supernatural works; the gods are called upon as family members." J. Gutmanis aloha akua ah loh' HAH' koo (w)ah] ` [EE'] Ka ` i mamao [kah EE' (y)ee mah mao'] `i`o [ee' oh] Ka akua `i`o [KAH' koo (w)ah ee' oh] love of god; divine love, pity, charity

supreme, best, great "The supreme one at a distance"

true, genuine, significant

The true god

`an`an [ah NAH' ah NAH'] maunu [mau' noo]

black magic; sorcery by means of prayer and incantations bait; objects used in black magic, as hair, spittle, parings, excreta, clothing, food

leavings. `aumkua [au' MAH' koo(w)ah] family or personal spiritual guide or "god"; a general term for spirits higher than human beings; deified ancestors, guardian spirits and angels who may manifest in nature; God-self, higher self. Fig., a trustworthy person.

A symbiotic relationship exists between person and `aumkua, the personal guardians of each individual and their family and the ancient source gods from whom Hawaiians were descended. `Aumkua can manifest in nature. The form varies family to family. Whatever its form, the `aumakua is one specific shark, owl, etc. However, all members of the species are treated with respect of family members. If family aumkua, these manifestations were not harmed or eaten; in turn, `aumkua warned and reprimanded in dreams, visions, and calls. "`Aumkua are intimate members of the human family, spiritual relationships with them are especially close and their presence is sought for feast and festivity, as well as in time of crisis. They act as healers and advisors, counteracting troubles and punishing faults." ~ J. Gutmanis `Aumkua could appear as: pueo [poo(w)eh(y)oh] man [mah NOH'] `io [ee' (y)oh] `elepaio [eh leh pai' (y)oh] `i`iwi [ee ee' vee] `iwi [ee' vee] `alae [ah lae'] he`e [heh' eh] puhi [poo' hee] `iole li`ili`i

owl (as at Mnoa, O`ahu, Ka` and Puna) shark (all islands except Kaua`i) hawk (Hawai`i) flycatcher bird, goddess of canoe makers scarlet honeycreeper bird, its feathers were used extensively in featherwork.

mudhen, a black wading bird with red frontal plate; its cry is a bad omen. octopus, commonly known as squid eel


[ee(y)oh' leh lee' ee lee' ee] `iole [ee(y)oh' leh] `lio [EE' lee (y)oh] mo`o [moh' oh] pe`elua [peh' eh loo' (w)ah] `enuhe [ee noo' heh] nuhe [noo' heh] `anuhe [ah noo' heh] poko [poh' koh] phaku [POH' hah koo] leho [leh' hoh] ao [ ao ] mea kanu [meh' (y)ah kah' noo] h [HAH'] rat


lizard, reptile



cowry shell


plant breath, also lifes breath, four; to breathe, exhale; to breathe upon after praying and before prognosticating. breath of life, passing as a breeze.

ane [ah' neh] mauli ola [mau' lee(y)oh' lah ] heiau [hei' (y)au']

breath of life, power of healing

place of worship, shrine; sacred spot.

Some heiau were elaborately constructed, massive stone platforms, others, simple terraces. Many are preserved today.

There were heiau for treating the sick, for the increase of food crops, for insuring good fishing, for insuring or stopping rain, for mo`o (reptilian) spirits, and for success in war. h`ailona [HOH' ai loh nah] omen, sign, portent, symbol

The `alae (mudhen) is called manu ke`u ahiahi, the bird that croaks in the evening (considered a bad omen). Ka hekili p malo`o (the thunder without rain) is considered an omen. kula [KAU' lah] kilo [kee' loh ] nn ao prophet, seer, magician, as in Lanikula, powerful kula of Moloka`i. stargazer, reader of omens, seer, astrologer, necromancer. cloud interpreter, one who observes the clouds; to observe omens in the clouds; seer, forecaster. to study the sky for omens; one who does so. sign, omen, portent, prognostication, nature, symptom, character; mood in grammar to prognosticate, declare the future according to signs; to interpret omens. offering, ceremonial gift-giving

nn uli `uli

ha`i `uli

ho`okupu [hoh' oh koo' poo] ho`oma`ema`e `ana [hoh' oh mah' eh mah' eh ah' nah] hwai [HAH' vai']

purification, spiritual cleansing

to purify with water; a temporary long, gabled house in which priestesses assembled for purification ceremonies. water purification festivities on the second night of the month of Welehu (near the end of the year).

hi`uwai [hee oo wai']

The people bathed and frolicked in the sea or stream after midnight, then put on their finest kapa and ornaments for feasting and games. huikala [hui' kah lah] to absolve entirely; forgive all faults, excuse, cleanse and purify morally; pardon, atonement, absolution; ceremonial cleansing.

E huikala `oukou i `oukou iho kapu kai [kah' poo kai'] kapukapu kai [kah' poo kah' poo kai']

(Sanctify yourselves). ceremonial sea bath for purification

to purify by sprinkling with salt water (kava, ordinarily kapu to women, might be made noa, or free of kapu by sprinkling the place in this fashion, usually termed p kai. ti, a woody plant. Green ti leaves are believed to afford protection from spirits and to purify a menstruating woman. to dispel darkness; to purify or cleanse, as in a religious ceremony. to purge, cleanse, purify with water of purification. to sprinkle with sea water or salted fresh water to purify or remove kapu, as formerly done after a death or after a boy's subincision. to sprinkle with white sea (from waves and not from salted fresh water) to sprinkle with sea water or salt water, mixed with a bit of `lena (ground turmeric root) to purify or remove kapu. mental cleansing: family conferences in which relationships are set right with prayer, discussion, confession, repentance, mutual restitution and forgiveness. Hawaiian dance with spiritual origins.

k [KEE']

lele uli [leh' leh (y)oo' lee] lele wai [leh' leh wai'] p kai [PEE' kai']

p kai kea [PEE' kai' keh'(y)ah] p kai `lena [PEE' kai' OH' leh nah]

ho`oponopono [hoh' oh poh' noh poh' noh]

hula [hoo' lah] `ike [ee' keh] `ike pplua [ee' keh PAH' PAH' loo(w)ah]

to see, to know; to receive revelations from the gods to have the gift of second sight and commune with the spirits; supernatural knowledge; E.S.P. premonition, as in a dream

haili moe [hai' lee moe']

hihi`o [hee hee' oh ] mea punihei i n mea iwaiwa [meh'(y)ah poo nee HEI (y)ee NAH' meh'(y)ah (y)AI' vai' vah] inoa [ee noh'(w)ah]

a dream or vision, as while dozing


name, considered sacred; name chant or song

Naming has strong spiritual significance, often connected with a dream or vision. Babies are carefully and meaningfully named, and their names are alterable over time. Often, names described personality or physical characteristics, social standing, unique skills or aptitudes, and aspirations. Ola ka inoa [oh' lah kai' noh(w)ah] He inoa no ka lani [hei' noh(w)ah noh kah lah' nee] inoa p [ee noh(w)ah POH'] "The name lives" (a family name is given to a child). a name chant in honor of the chief

dream name, as a name for an infant received in a dream; it was thought that if the name were not given, the child would be sickly or die. a name given to a child by a supernatural voice, usually heard right before the child's birth; a voice name. bone the bones

inoa ` l leo [ee noh(w)ah OO' LAH' leh' oh]

iwi [ee' vee ] n iwi [NAI' vee]

The bones of the dead, considered the most cherished possession, were hidden, and hence there are many figurative expressions with iwi, meaning life, old age. K k iwi `ina hnau. Your own land of birth. Na wai e ho`la i n iwi Who will save the bones? Fig., who will care for one in old age and in death? kaula`i iwi to talk too much of one's family affairs or ancestors, to tell the cherished stories, and chants of one's ancestors ( a taunt to those who reveal too much of the Hawaiian past). to bleach in the sun, to dry out the bones, meaning to expose the bones of the ancestors,

kaula`i l

a crime. kahu [kah' hoo] kahuna [kah hoo' nah] minister, guardian

priest, sorcerer, magician, wizard, expert in any profession (male or female); in the 1845 laws, medical professionals were called sorcerer who practices black magic or counter sorcery, as one who prays a person to death. teaching preacher, minister, sorcerer preacher, especially an itinerant preacher medical expert who induced pregnancy malevolent sorcerer, as one who inflicts illness by gesture, as rubbing his own head to give the victim a severe headache or head injury. agricultural expert priest who increased population by praying for pregnancy a priest who functioned in ceremonies for the deification of a king or who detected symptoms of sorcery in one sick or dead. carving expert; sculptor canoe builder caretaker of images, who wrapped oiled, and stored them, and carried them into battle ahead of the chief. priest or expert who studied the skies for omens. medical doctor, medical practitioner, healer. Lit., curing expert a priest who induced spirits to possess a patient so that he might then drive the spirits out, thus curing the patient. Lit., spirit priest.

kahuna `an`an

kahuna a`o kahuna ha`i `lelo kahuna ho`o hpai keiki kahuna ho`opi`opi`o

kahuna ho`oulu `ai kahuna ho`oulu la hui

kahuna hui

kahuna k lai kahuna k lai wa`a kahuna ki`i

kahuna kilokilo

kahuna lapa`au

kahuna makani

kahuna pule

preacher, pastor, minister, parson, priest. Lit., prayer expert

Kahu "implies the most intimate and confidential relations between the god and its guardian or keeper", while the word kahuna suggests more of the professional relation of the priest to the community" ~ Emerson kala [kah' lah] to forgive, pardon, excuse; prayer to free one from any evil influence; to practice counter-sorcery; spiritual cleansing. angel. Lit. flying person.

kanaka lele [kah nah' kah leh' leh] kapu [kah' poo] kuahu [koo'(w)ah hoo ] kupua [koo poo'(w)ah]

sacredness, holy, consecrated; prohibition; taboo altar

demigod or culture hero, especially a supernatural being possessing several forms such as Kamapua`a and Laenihi; one possessing mana; to posses kupua (magic) powers. sacred, holy, devoted, consecrated, set apart for sacred purposes, dedicated. place for sacred objects, treasure chest sacred light, sacred things of day, as sunshine, knowledge, happiness. Lit., light sacredness

la`a [lah' ah] waihona mea la`a la`a kea [lah' ah keh'(y)ah]

E nn `ia ka pulapula i ka la`a kea i ka la`a uli. May the descendants be cared for in times of light and times of misfortune. ho`omlamalama [hoh' oh MAH' lah mah lah mah] kaiao [kai' (y)ao'] Ua kaiao kkou mlamalama [MAH' lah mah lah mah] enlighten

dawn, to enlighten;

(We are enlightened). light of knowledge, enlightenment; shining, radiant, clear

na`auao [nah au' (w)ao'] ao [ao] lani [lah' nee] alohilani


sky, heaven; heavenly, spiritual; royal, high-born brightness of heaven, a term applied to the heavenly courts of the goddesses Uli and Kapo. a famous legendary place in the high heavens, a home of the deified dead. `Elua n mpuna hoe, k `oe i Kuaihelani (two paddle dips and you reach Kuaihelani). legendary part of heaven; frequent name for residences of high chiefs, e.g., Kamehameha IIIs residence in Lahaina. highest heaven heavenly stratum, heaven and all the spiritual powers; upper regions of air, upper heavens, firmament wind, breeze; ghost, spirit; a wind priesthood with powers over mystic spirits spirit that possesses a medium and speaks through him. Lit., spirit that takes possession to serve, honor, as God, care, tend, protect, to care of , care for. light of knowledge, enlightenment; shining, radiant, clear



l ani nu`u papalani

makani [mah kah' nee] makani noho

mlama [MAH' lah mah] mlamalama

ku`u Akua, e mlama au i `oe ma ka no`ono`o. O my God, let me serve you in thought. mana [mah' nah] supernatural or divine power, mana, miraculous power; miraculous; divinely powerful, possessed of mana, power, spiritual; spiritual essence, spiritual force (chi, ki, prana); branch.

"Mana is a spiritual force/supernatural power that at times shows physical

manifestations. It can be acquired as a gift of the gods, through ritual, won through prayers or actions, the force of words, or through inheritance." ~ J. Gutmanis ho`omana mana loa mana weu lani manamana to worship great power, almighty branch with divine foliage (chief) to impart mana, to deify; branches; fingers, toes supreme, absolute power thought, idea, belief, meaning, suggestion, mind the one thought of (the intended victim of sorcery) faith, confidence; to have confidence; to believe To have faith time, turn, season, date; affections, seat of emotion, heart, feelings eternal, eternity opportune time a generous heart, charity, alms, donation; to give freely and willingly; gratis, free, benevolent, beneficent from now to eternity; from now on and forever life, heart, seat of life; ghost, spirit

mana piha mana`o [mah nah' oh] ka mea i man`o `ia

mana`o `i`o / kpa`a / paulele

klele manawa [mah nah' vah] manawa mau loa manawa pono / manawa k pono manawale`a

mai kia manawa mau loa aku mauli [mau' lee] ka l i ka mauli ola Mauliola / Lonoph mauli ola mauli hiwa

sun as the source of life god of health / god of healing breath of life, power of healing choice or precious life

mo`o [moh' oh] na`au [nah au' ] na`au ali`i

lizard, reptile of any kind, dragon; serpent; water spirit. intestines, bowels, guts; mind, heart, affections; of the heart and mind. Fig., child. kind, thoughtful, forgiving, loving, possessed of aloha, beneficent, benevolent, loving heart. filled with aloha, beneficent, benevolent. upright; just; right-minded; upright heart family

na`au aloha na`au pono `ohana [oh hah' nah] kupuna [koo poo' nah]

grandparent, ancestor, relative or close relative of the grandparents generation, grandaunt, granduncle. rock, stone, mineral, tablet

phaku [POH' hah koo] kahalili

sanctified stone used by a priest in `an`an sorcery; to exhibit wrath or displeasure due to jealousy. a stone brought before a priest in sorcery prayers. stone believed possessed by an `aumakua god. stones with mana to prolong life or cure sickness Stone monuments that were places of refuge (pu`uhonua) where families made offerings, such as pig, red fish, kava, and tapas, to atone for wrong-doing. Lit., stone of Kne. prayer, magic spell, incantation, blessing, church service, church; to pray, worship, say grace, ask a blessing, cast a spell.


phaku `aumakua phaku kupua

phaku o Kne

pule [poo' leh]

Prayer is the exchange between a person and his/her god/s. Hawaiians saw manifestations of the gods everywhere, and their prayers were as frequent as conversations with close friends. "The potency of the prayers offered to these gods comes not only from the reminders of

family ties but can also come from the sincerity of the person paying, from the power inherent in the words used, and from the mana the prayers have acquired through repeated and successful use. It can also come form the skill of the one who is offering the prayer." ~J. Gutmanis `mama [AH' mah mah] Finished, of a pre-Christian prayer (said almost at the end of a prayer); to finish a prayer, to pray and sacrifice. (the prayer is said, the kapu is over). to dig often. Fig., firmly rooted, profound, deep as a kapu, or its removal; reverence. "The kapu is over, profound has been the kapu, profound is the freeing."

`mama, ua noa `eli`eli [eh' lee eh' lee] `mama, `eli`eli kapu, `eli`eli noa. [AH' mah mah, eh' lee eh' lee kah' poo eh' lee eh' kee noh'(w)ah ] `Eli`eli kau mai. [eh' lee eh' lee kau' mai'] ho`la ma`i me ka pule / l`au khea kuleana pule lele wale

"May a profound reverence alight" (solemn supplication at the end of a prayer). faith healing necessary prayers, prayer responsibilities to fly, jump, move of one's own accord or for no reason; in ancient prayers, to speed on, as a prayer to a god. (The prayer is finished, the kapu is lifted; go, prayer (or, the kapu is lifted and quite departed). blessing, blessed request, prayer as to the gods

`mama, ua noa, lele wale

pmaika`i waip

Pl ka`u waih me ka`u waip aku i `oe e ke akua. "Such is my request and prayer to you, O God." `uhane [oo hah' neh] k ka `uhane lele ka `uhane mana `uhane pili `uhane spirit, soul, ghost

spiritual things the soul leaves (death) spiritual power spiritual

po`i `uhane pono `uhane pu`u k `akahi `uhane hau ka`e `uhane hele `uhane kia`i `uhane khei pua

soul-snatching spiritual welfare tarrying place of souls wandering, friendless spirits a traveling spirit, usually of a living person. guardian spirit a spirit partially controlling a person and giving him strength, animation or talents. a spirit possessing a person completely and talking through him. without a soul; shameless, like a beast thin, shriveled soul or ghost water

`uhane noho

`uhane `ole `uhane `ololi wai [wai] [vai] Ho`okahi wai `o like E wai kahi ka pono i mnalo

The sameness of a single dye. Fig., unity. Better sweeten with a single color. Fig., unity to find serenity. Life floats on water (near death) water caught in a taro leaf, often used in ceremonies, as it was regarded as pure in not having touched the ground. fig., beloved mate, spouse. lit., caught water. sea water used for purification. lit., water of life. water upon which the h (breath) of the priest has been expelled in order to impart mana; to give mana by breathing upon an image or person; to request earnestly in prayer. water-drop caught as in a taro leaf, much liked for purification and medicine, as it has not touched the earth.

Ho`olana i ka wai ke ola wai `apo

wai ea

wai h

wai hua

wai hui kala wai `ihi

water for purification sacred blood, as of royalty. fig., prominent, royal rain water, especially as used for medicine and purification request, prayer, as to the gods value, wealth, rich; richness great wealth, fortune

wai lani

waip waiwai waiwai nui