by Martha Beckwith 1940
THE KANE WORSHIP
Kane was the leading god among the great gods
named by the Hawaiians at the time of the arrival of the missionaries in
the islands. He represented the god of procreation and was worshiped as
ancestor of chiefs and commoners. According to the possibly late edition
of the Kumuhonua legend, he formed the three worlds: the upper heaven of
the gods, the lower heaven above the earth, and the earth itself as a
garden for mankind; the latter he furnished with sea creatures, plants,
and animals, and fashioned man and woman to inhabit it.
An account of the creation of the world which
appears in the genealogical legend of Kumuhonua, the first man fashioned
by the gods, represents Kane as playing a dominant role as creator, but
assisted by Ku and Lono, a trilogy called lahui akua (union of gods) or
he papa Kane (Kane class) said to be worshiped under the name of Ku-kauakahi. The worship of Tane (Kane), Ro‘o (Lono), and Tu (Ku) by the manahune in
Tahiti, to whose mythology belong the Polynesian figures also of Atea (Wakea),
Ti‘i (Ki‘i or Tiki), and Maui, is closely comparable with the Hawaiian
LEGEND OF CREATION
(a) Fornander version (1). In the
first era Kane dwells alone in continual darkness (i ka po loa); there
is neither heaven nor earth. In the second era light is created and the
gods Ku and Lono, with Kane, fashion the earth and the things on the
earth. In the third era they create man and woman, Kumu-honua (Earth
beginning) and Lalo-honua (Earth below). In the fourth era Kane, who has
lived on earth with man, goes up to heaven to live and the man, having
broken Kane's law, is made subject to death.
(b) Fornander version (2). The three
gods Kane, Ku, Lono come out of the night (po) and create three heavens
to dwell in, the uppermost for Kane, the next below for Ku, and the
lowest for Lono, "a heaven for the parent (makua), a heaven for Ku, a
heaven for Lono." Next they make the earth to rest their feet upon and
call it "The great earth of Kane" (Ka-honua-nui-a-Kane). Kane then makes
sun, moon, and stars, and places them in the empty space between heaven
and earth. He makes the ocean salt, in imitation of which the priests
purify with salt water. Next an image of man is formed out of earth, the
head out of white clay brought from the seas of the north, south, east,
and west, the body out of red earth (apo ula) mixed with spittle (wai
nao). The right side of the head is made of clay brought from the north
and east, the left side is made of clay from the south and west. Man is
formed after the image of Kane with Ku as the workman, Lono as general
assistant. Kane and Ku spit (or breathe) into the nostrils, Lono into
the mouth, and the image becomes a living being. "I have shaped this
dirt (lepo); I am going to make it live," says Kane. "Live! live!"
respond Ku and Lono. The man rises and kneels. They name him
Ke-li‘i-ku-honua (The chief Ku(mu)-honua) or Honua-ula because made out
of "red earth." They give him a delightful garden to live in called
Kalana-i-hauola, but later Paliuli, situated in the land of
Kahiki-honua-kele (The land that moved off), and fashion a wife for him
out of his right side and call her Ke-ola-Ku-honua (or Lalo-hana).
"Great Hawaii of the green back and mottled seas" this land is called. A
law is given him but he breaks the law and is then known as Kane-la‘a-(kah)uli,
"a god who fell because of the law."
In the original garden of Kumuhonua and Lalo-hana
his wife, are to be found the pig, dogs of various varieties, mo‘o of
many sorts. A tapu tree, sacred apples which cause death if eaten by
strangers, and tapu bark cloth forbidden to all but the high chiefs are spoken of. Some
think that the laau (law or tree) which caused the expulsion of the pair
from the garden refers to these things. The garden, which is very
sacred, goes by a multiplicity of names. It is the great white albatross
of Kane that drove them out of the garden (Ka Aaia-nukea-nui-a-Kane).
Kumuhonua-mokupuni is the land to the eastward to which Kumuhonua
retreats after he has broken the law, and he returns to
Kapakapa-ua-a-Kane and is buried in a place called Kumu-honua-pu‘u,
which was afterwards called Ka-pu‘u-po‘o-kanaka (The hill of human
(c) Kepelino version. Kane as a triad,
Kane, Kana (Ku), Lono, exists alone in the deep intense night which he
has created, and brings about, first light, then the heavens, then the
earth and the ocean, then sun, moon, and stars. Kane existing alone chants,
"Here am I on the peak of day, on the peak of
The spaces of air,
The blue sky I will make, a heaven,
A heaven for Ku, for Lono,
A heaven for me, for Kane,
Three heavens, a heaven. Behold the heavens!
There is the heaven,
The great heaven,
Here am I in heaven, the heaven is mine."
During the first five periods the heavens and earth
are created and the sun, moon, and stars, and plants to clothe the
earth. In the sixth period man is formed.
Kane, Ku, Lono, conceived as a single godhead,
mold Kumuhonua, the first man, out of wet soil and he becomes living
soil. They make him a chief to rule over the whole world and place him
with his wife Lalo-honua in Ka-aina-nui-o-Kane (The great land of Kane),
where they live happily until Lalo-honua meets the "Great seabird with
white beak that stands fishing" (Aaia-nui-nukea-a-ku-lawaia) and is
seduced to eat the sacred apples of Kane. She goes mad and becomes
a seabird. The seabird carries them both away into the jungle, the trees
part and make a path for them, but the trees return to their places and
the path is lost, hence the name "Hidden land of Kane" for this first
garden home. . . . Death is the penalty for Kumuhonua because he did not
keep the command of the god. He gains the name Kane-la‘a-uli and is
jeered at by the people as he goes weeping and lamenting along the
highway. For countless years he dwells as a refugee on the hill called
Pu‘u-o-honua, then he returns to Kahiki-honua-kele and is buried on a
mountain called Wai-hon(u)a-o-Kumuhonua. There his descendants also are
buried and the place is called "The heaping place of bones"
(d) Kamakau version. Kane, assisted
by Ku and Lono and opposed by Kanaloa, makes the heaven and the earth.
All is chaotic. Nothing exists but the upper regions and the spirit
gods. Kane excels among the gods in wisdom and power. The triad of gods
unite in forming the world. They begin on the twenty-sixth day of the
month, the day dedicated to Kane, and in six days, including the days of
Kane, Lono, Mauli, Moku, Hilo, Hoaka, form the heavens and the earth.
The sabbath or holy day of Ku is established on the seventh day.
On Oahu between Kualoa and Kaneohe lies the first
land planned by the gods. On the eastern flank of Mololani (a crater
hill on Mokapu), at a place where fine red earth is mixed with bluish
and blackish soil, the first man is formed by the three gods Kane, Ku,
Lono. Kane draws a likeness of the gods with head, body, hands, and legs
like themselves. Then he makes the image live and it becomes the first
man. The gods place him in a house of kou wood and name him Huli-honua
because he is "made out of earth." The first man notices that his shadow
always clings to him. While he sleeps the god makes a good-looking woman
and when he awakes she lies by his side. He calls her Ke-aka-huli-lani
(The shadow from the heavens).
(e) Westervelt version. On
the island-like peninsula of Mokapu on Oahu is the crater hill Mololani.
On the east side near the sea red earth lies beside black soil. Kane
makes an image of a man out of earth. . . . Ku and Lono catch a spirit
of the air and give Kane's figure life. They name him Wela-ahi-lani-nui.
The man notices his shadow (aka) and wonders what it is. The woman is
torn out of the man's body by the god Kane; Ku and Lono heal the body.
When the man sees her he names her Ke-aka-huli-lani after his own
The similarities here to biblical stories have
made readers suspicious of the stories of the forming of man out of
earth and of the fall of man and his being driven out of a sacred
garden. It is, however, much more likely that familiarity with the
biblical stories has lent a coloring and an emphasis to traditions which
were genuinely native than that the Hawaiians have invented these
stories in direct imitation of Bible accounts. In the southern groups,
Tane (Kane) makes a woman out of sand. In Tahiti, although Ta‘aroa
(Kanaloa) is the great first mover, Tane is the god of beauty who adorns
the earth and Tu (Ku) is the "builder."
The worship paid to Kane was of a simple
character, without human sacrifice or laborious ritual. "Life is sacred
to Kane" (ua kapu ke ola na Kane), was the saying. Kane worshipers were
called he papa la‘a (a consecrated class) as distinguished from image
worshipers. The heiau to
Kane at first contained no images until image worship became popular,
when they were introduced into all heiau. Ellis found the name
Kane-nui-akea attached to a stone image from Kauai brought to the heiau
of Kauai-kahaloa at Puapua‘a in Kona, Hawaii, and with it two wooden
gods called Kane-ruru-honua (Kane shaking the earth) and Rora-maka-ehe
(probably Lono with flashing eyes) and a feather god called
Ke-kua-ai-manu (The bird-eating god).
A family altar called Pohaku-o-Kane (Stone of
Kane) was set up to Kane in the shape of a single conical stone from a foot to eight feet in height, plain or with
slight carving, and planted about with ti plant, where members of a
family went to pray to their aumakua and ask forgiveness for the broken
tapu to which they ascribed any trouble that had come upon them. Here
they sought protection from their family god with offerings and prayer.
They came early in the morning, chewed awa while a pig was baking, and,
when all was ready, ate under tapu, leaving no remnants and clearing
away all rubbish. The place for setting up the stone and the offering to
be made were revealed in a dream to the kahuna they consulted. The stone
itself was sprinkled with water or with coconut oil and covered with a
piece of bark cloth during the ceremony. It is possible, since the Kane
stone is generally regarded as an emblem of the male organ of
generation, that this covering is similar to the reported practice,
before worshiping an image in which sex organs were displayed, of
covering those parts with tapa cloth.
Each family worshiped Kane under the name of its
own family Kane god, or aumakua, but invoked also all other Kane gods
whose aid it desired. Kamakau lists thirty such aumakua and adds, with
his customary love for exaggeration, "There were thousands and thousands
of names to fit the work done, but all referring to one god. There was
one altar and only one place to offer food, the stone of Kane, and among
all inspired by a Kane god, one keeper should not despise another. They
should all eat the sacrifices and offerings together; the difference lay
in the law of each god and the things dedicated to each." The prayer to
the aumakua must hence be inclusive. It enumerates first the male
aumakua, then the female, and begins, "Stoop down, heaven! listen,
earth! hearken, pillars of earth, aumakua at the rising and the setting
of the sun, from that tapu point to this tapu point! Here is the
offering and the sacrifice, a sacrifice to the god because we are in
trouble," and concludes, after enumerating the gods of the heavens, "To
all male aumakua and to all the chiefly ancestral aumakua, to you I
appeal. Brush aside the darkness, brush aside death, brush aside trouble. It
is I [name of suppliant], chief one of your children in this life.
Return, that we may have mana (sacred power)." The same invocation is
repeated to the female aumakua and their names are listed.
An example of Kane worship in the name of one of
these lesser deities is illustrated in the description given by Kamakau
of the place held by Kane-hekili (Kane in the thunder) as an aumakua on
the island of Maui. Kane-hekili as god of thunder is associated with
Kane-wawahi-lani (Kane breaking through heaven),
Ka-uila-nui-maka-keha‘i-i-ka-lani (Lightning flashing in the heavens),
Ka-hoali‘i, and other gods whose names suggest the lively phenomena of a
thunderstorm. Humpbacked forms may be seen driving through the air at
such times, led by Na-kolo-i-lani, or by the humpbacked brothers of
Pele. During such a storm all containers should be turned bottom side
up; all persons should lie face down-ward and make no outcry. Silence is
the law (tapu) of Kane-hekili. Two stones in the cave of Ke-ana at
Kahuku on Oahu are said to be the bodies of two boys who disobeyed their
mother's injunction to keep silence during a thunderstorm.
Kane-hekili is the god worshiped by those who
claim an aumakua in the thunder. Thunder is the divine form of the god.
When he comes to his worshipers in a dream, he is seen in his human form
with his feet standing on earth and his head touching the clouds, one
side of his body black and the other side white. Such a mark on the body
is hence the sign of one given to Kane-hekili. Anyone born with a
birthmark on the right side is said to be so given. Ulumeheihei, the
friend of Kamehameha and governor of Maui after the setting up of the
kingdom, was one who had this sign. Kahekili, the last ruling chief of
Maui, was tattooed on one side of his body to show that he belonged to
the family of the thunder god. A kahuna named Kahekili who at one time
kept the heiau of Pakana-loa, erected back of Keanae on Maui at a place
where violent thunderstorms occur, came to be regarded as possessed by
the spirit of Kane-hekili. He was feared as a sorcerer, but any plot against his life seemed invariably to
be checked by a violent thunderstorm. When he died, his brother-in-law
sought his body inside the heiau and carried away the head to Lanai and
worshiped it as a god. Parts of the body were distributed, and men
became known as worshipers of "eyes of Kahekili" or "mouth of
Chiefs who count their genealogy direct from Kane,
whether on the Ulu or Nanaulu line, rank among the hoali‘i or high tapu
chiefs as distinguished from the lower grades of chiefs with a less
distinguished family genealogy. Descent is therefore of vital importance
and the privileges enjoyed by Kane worshipers are on the basis of such
rank, which gives them command of tapus comparable to those of the gods.
They are in fact gods (akua) in name as in effect, with power over life
and death because of the awful sacredness with which their presence is
regarded. They are "chiefs with the tapus of gods" (na li‘i kapu akua)
as compared with the tapus enjoyed by the lesser chiefs (na li‘i noa).
They are "chiefs of the ikupau" as compared with "chiefs of the ikunu‘u"
who share the right to temporal power alone and the ordinary tapus of
The name of Ka-hoali‘i is given to "a mythical
ancestor worshiped as a god," deity of the walled heiau at Kawaipapa,
Papa‘a, Kauai, and said to be the possessor of the two famous axes of
old times from the gods Haumapu and Olopu with which he "cut asunder the
government [aupuni] so that it fell." It was with these axes that the
kahuna must touch the ohia tree selected for the building of a luakini
heiau before the tree was felled and brought down from the forest. On various ceremonial occasions the god was impersonated as a dark man,
completely naked, with stripes or patches of white on the inner sides of
his thighs. At the Makahiki festival he occupied a booth of lama wood
during the period of the freeing of the various food tapus, and at the
close of the period, when the aku fish were freed, the eyeball of a fish
and that of a human victim were given him to swallow. At the building of a luakini heiau he was again impersonated by a
naked man who led the running. At the dedication ceremony of a heiau for
the circumcision of a young chief, a night was given up to this god
during which none dared come outside lest he die. The priests passed
about praying the people to come out and the official who sought human
sacrifices, called the Mu, tried to entice out the unwary in order to
secure a victim.
The law (tapu) of this god was called
Pu‘u-koa-maka-ia (Hard eyeball of a fish) with reference to the human
eyeball which was the offering he demanded. Kamakau asserts that a chief
possessed by the spirit of Ka-hoali‘i might invoke this law at any time
when the followers of the chief were assembled. All must then look
steadfastly at the chief thus possessed and anyone might be selected as
victim and his eyes gouged out and swallowed in a cup of awa. Maui, when he recovers his wife from Bat, has to be appeased with the
eyes of the abductor offered to him in a cup of awa before his injured
feelings are pacified. Ku‘i-a-lua, god of the art of bone breaking (lua), demands of his pupils
that they eat an eye-ball of a victim after finishing their course of
The drinking of a victim's eye with the kava as an
offering to deity is reported from other groups. In Tahiti, when human
victims were sacrificed, says Ellis, the eye was given to the king. In the Marquesas, the spirit of the brother-in-law of Tiki is caught up
to the sky and sacrificed and the eyes are consumed with the kava. In New Zealand eyes are scooped out and swallowed in order to obtain the
spirit of the owner, says Taylor.
In myth Ka-hoa-li‘i or an equivalent is
represented as a god of the underworld, who occupied "the subterranean
region through which the sun passes each night from west to east." In
the legend of Kana, Ka-hoa-lei (or li‘i), vexed by Niheu, withholds the
sun and leaves the people in darkness until Kana visits the land to the
far east, blackens his hands to resemble those of the god, and gets
handed up to him the sun, the stars, and the cock that signals the
dawn. So in the legend of
Aukele, that hero secures the water of life in the same manner from the
servants of the underworld deity Ka-moho-ali‘i at the pit of the far
eastern edge of the world where the sun comes up. Kane himself is said to have come to Hawaii from the east, and old
Hawaiians make the front door face the east as a sign of Kane worship
and turn toward the sun when they offer their morning prayer.
Chanted prayers to the gods were an important
part, perhaps the important part, of temple worship. The most sacred of
these were uttered by the high priest and for this ritual a scaffolding
was erected within the temple area called the Lananu‘umamao because
built in three stages, called nu‘u (earth), lani (heavens), and mamao
(far off but not beyond hearing). This last and most sacred stage was
entered by the high priest and ruling chief alone. The whole structure
was covered with white bark cloth (oloa). On the floor of the temple
platform surrounding the structure stood the images, the chief image
directly in front of the staging. On each side of the tower were
sometimes placed arches of bent saplings, three on a side, and these
were supposed to bend if the offering (or prayer) was acceptable. This
oracular response of the gods may be compared with the drum placed over
a high chief's threshold, whose sounding or silence indicated the rank
of the one entering, or the cord similarly hung across the en-trance
which fell to the ground of itself before a high chief, but under which
one of lower rank must stoop.
Prayers were offered at each step of the
scaffolding. Some were offered at the altar before ascending the tower.
A series of prayers used in the Kane worship and recited by an old
Hawaiian from Kauai named Robert Luahiwa to Mr. Theodore Kelsey are here
given as translated by Miss Laura Green in order to show the highly
exalted religious feeling with which the high gods were approached by
the priest who uttered the prayer, the audience meanwhile sitting
motionless in perfect stillness until, at the word noa, the tapu was
"freed" and they might resume their customary liberty of movement. The
word amama with which the prayer concludes is pre-Christian and not
connected with the Christian amen.
The first prayer is little more than an
enumeration of the names of Kane as the subordinate forms by which the
one god who embraces them all is worshiped. It is the prayer "given by
Kane when he began to offer prayer in the heiau of Kuikahi, at Hanapepe,
Kauai, near the stream of Manawai-o-puna" and "is calling on the lesser
Kanes to do their duty and aid him."
The second prayer is one offered by Kane to the
assembly (papa) of gods from the steps of the oracle. It is significant
that the female gods of growth, Laka and Hi‘iaka, are invoked with Kane,
and that the plants used for temple decoration are included among the
names of Kane: the fragrant myrtle (maile), the ieie vine or climbing
pandanus, the sacred lehua and dracaena trees out of which images were
carved. Pele, Kapo, and the male and female Ku gods are also invoked.
The enchanted stone Kapolei, formerly belonging to Kauai, is mentioned.
The third prayer is offered at the altar. Lono of
the heavens, Hi‘iaka, and Laka are invoked with "red Kane." At the
fourth prayer the priest is within the "six" arches and upon the steps
of the scaffold. Here the reciter breaks off. The most sacred prayers,
those uttered from the prayer tower, are not reported.
The same reciter gives a fifth prayer offered when
gathering plants in the mountains for temple decoration. The guardian
spirits are invoked to return and possess the plants. "Produce
sacredness, produce freedom, freedom for me, a man," prays the gatherer,
and then begins to pluck the leaves with prayer. The address to Kane-i-ka-pahu‘a
(Kane the thruster) is said to be to Kane in the guise of an owl, who
thrusts with wings and talons at the enemies of his worshipers in time
of battle and turns aside their weapons. The word may also mean
"dancer." Kane-i-ka-pahu-wai is "Kane with a calabash of water" which he
pours out upon the earth below.
1. THE PRAYER OF KANE
I will live through all of you, my gods.
KA PULE A KANE
E Kane Kanaloa!
O Kane! O Lono!
E ola no au ia‘ oukou a pau e o‘u mau akua.
2. THE PRAYER OF KANE TO THE
ASSEMBLY OF GODS
Silently listening in the mountains--
In the great mountains,
In the low mountains,
O Kane-of-pale-flowers or of innocent children,
O Kane-in-the-flash (of lightning),
To Kahiki east, to Kahiki west.
Arise, O Pele!
Arise, O Hiiaka-in-the-bosomof-Pele,
Arise, O Woman-in-green,
Arise, O red Kapo,
O Kapo, return-n-n!
A petitioning voice to you all, my guardians,
The male aumakua,
The female aumakua,
Turn all of you.
Guardians of the night and of the day,
I am your offspring,
To me, the man, grant life!
2. KA PULE A KANE I KA PAPA PULE
HAHAU ILOKO O KA PAPA O KE KUAHU
E hoolono ana oe i ke kuahiwi
I ke kuahiwi nui,
I ke kuahiwi iki,
I Kahiki-ku, I kahiki-moe.
E ala oe e Pele!
E ala oe e Hiiaka-i-ka-polio-Pele,
E ala oe e Wahine-oma‘o,
E ala oe e Kapo-ula,
E Kapo -ho‘--i a-a--!
He leo lono no ia‘ oukou a pau, e o‘u mau kiai,
Na ku kane,
Na ku wahine,
E huli mai oukou a pau.
E na aumakua o ka po a ma ka ao,
Owau nei la ka oukou pulapula nei,
Ia‘u, i ke kanaka, e ola no a-a--!
3. THE PRAYER AT
Spread out the showers that all
may be cleared,
That the heavens may be cleared of the lightning;
Great are the crashing peals!
On the highest pinnacle great Lono-of-Kane will hear.
O Hiiaka, O Hiiaka, hear me!
I only am swaying a prayer,
Help me to sway my petition, O Kane!
In the great assembly he is--understands
And gives freedom to me, O Kane-of-Lono!
O Kane of the great red voice,
O Kane of the blazing voice,
O Kane of the smoking voice,
O red-voiced Kane in the mist,
O Laka, O Laka, hear me!
O Laka of the beautiful forest!
O Kane, inspire me with hope,
Granting me knowledge,
Granting me power,
Granting me skill,
Granting me great wisdom--
That I may receive knowledge, skill,
Power from you all,
Ye guardians of the night and of the day!
The prayer is ended, it is free.
3. KA PULE ANA I KE
Pahala ka ua kala i mahiki,
Mahiki ka lani a ka uila nui;
Nui na kalo kani uina!
Lohe o Lono-nui-a-Kane i ka poha kau.
E Hii e, e Hii ho‘i e!
Owau wale no ke hina nei,
E hina pu a‘e no kaua, e Kane e!
I ka aha nui o ia, ua ike no a
Ua noa no ia‘u, e Kane-o-Lono, e!
E Kane-leo-ula-i-ka-noe, e,
E Laka e, e Laka ho‘i,
E Laka i ka ulu wehiwehi!
E hooulu mai ana oe ia‘u nei, e Kane,
Ho mai he ike,
Ho mai he mana,
Ho mai he akamai,
Ho mai he ike nui--
I loaa ia‘u ka ike, ke akamai,
Ka mana, mai ia‘ oukou,
I na aumakua o ka po, a me ke ao!
Amama, ua noa.
4. PRAYER ON THE STEPS NEAR
O Kane of the proclaiming voice,
O Kane of the great pro-claiming voice,
O Kane of the small pro-claiming voice,
You are listening on the pinnacle,
You are listening to the ocean,
You are listening to the rain,
You are listening to the great wind,
You are listening to the rumbling,
You are listening to the murmuring sound,
O Kane, give heed (to me)! O Kane, behold!
Turn and look at me,
Thy offspring, Ku.
I am Ku above,
I am Ku below,
I am Ku of Kahiki,
I am Ku of great Kahiki,
I am Ku of sleeping Kahiki,
Recumbent and listening
Unto the copious rain that cleanses all--
Cleansing the heavens of Kane.
The eyes of Kane flashing upward,
The eyes of Kane flashing downward,
Descending, standing and stepping on the foundation below.
This is wholly I, from head to foot,
And do not fail to recognize me
As a man, a descendant from a mother of many,
A mother of few,
Give me life!
Produce sacredness, produce freedom, freedom for me.
The prayer is finished, it is free.
4. HE PULE IA I KA PAPA KUAHU
E Kane-leo-lono e,
E Kane-leo-lono-nui e,
E Kane-leo-lono-iki e,
E hoolono ana oe i ka wekiu,
E hoolono ana oe i ke kai,
E hoolono ana oe i ka ua,
E hoolono ana oe i ka makani nui,
E hoolono ana oe i ka halulu,
E hoolono ana oe i ka oe‘ iki,
E Kane ho‘i e!
E Kane ho‘i a!
E huli mai oe a nana ia‘u nei
I kau pulapula nei, o Ku.
Owau nei la o Ku-iluna,
Owau nei la o Ku-ilalo,
Owau nei la o Ku-i-Kahiki,
Owau nei la o Ku-i-Kahiki-nui,
Owau nei la o Ku-i-Kahiki-Moe,
E moe ana a hoolono ana
A pala ka ua kala i mahiki--
Mahiki ka lani a Kane.
Owa ka maka o Kane-iluna,
Owa ka maka o Kane-ilalo e,
Ilalo noa a ku a hehi i ka papa o lalo.
Owau okoa no keia, mai luna a lalo,
A mai hoohewahewa mai oe ia‘u
I ku kanaka, i ke kumulau loa,
I ke kumulau iki,
E ola no e!
Elieli kapu, elieli noa. Noa no ia‘u nei!
Amama, ua noa.
5. A CHANTED PRAYER FOR THE PLANTS
Kane of Lono, oh!
You are listening to the murmuring waters!
Produce sacredness, produce freedom!
5. PULE OLI I KA NAHELE
Kane-ka-uila-nui makeha i ka lani,
Hoolono ana oe e Kane i ka wai e!
Elieli kapu, elieli noa!