2. HO`OMANA & PULE
Ho`omana
• To place in authority, empower, authorize
• To worship; religion, sect.
Pule
• nvt. Prayer, magic spell, incantation, blessing,
grace, church service, church; to pray,
worship, say grace, ask a blessing, cast a spell.
3. PULE
• Pule ho`omau: prayer for crops
• Pule ho`onoa: prayer to lift kapu
• Pule kala: prayer of release
• Pule `umi: prayer to choke
• Pule ho`ōla: healing prayers
4. KAUKAU
• nvt. Chant of lamentation, as addressing the
dead directly; to advise, admonish, especially
in a kindly or affectionate manner; to weigh in
the mind, deliberate, reason with (Hal. 13.2),
appeal to.
5. `ŌLELO NO`EAU
• Mai ka ho`oku`i a ka hālāwai
From the zenith to the horizon
• Mai ka lā hiki a ka lā kau
From the sun’s arrival to the sun’s rest
6. `ŌLELO NO`EAU
• Kau ka lā i ka lolo, ho`i ke aka i ke kino
Lit. The sun stands over the brain, the shadow
retreats into the body
Said of high noon, when the sun is directly
overhead and no shadows are seen – an
important time for some ancient rites and
ceremonies
9. `ŌLELO NO`EAU
• E hānai `awa a ikaika ka makani
Feed with `awa so that the spirit may gain
strength
One offers `awa and prayers to the dead so that
their spirits may grow strong and be a source
of help to the family
10. PĪ KAI
• v. To sprinkle with
sea water or salted
fresh water to purify
or remove taboo, as
formerly done after a
death
12. HI`UWAI
• n. Water purification festivities on the second
night of the month of Welehu (near the end of
the year). The people bathed and frolicked in
the sea or stream after midnight, then put on
their finest tapa and ornaments for feasting and
game
13. HO`OLA`A HALE
• laʻa
– vs. Sacred, holy, devoted, consecrated, set apart or
reserved as for sacred purposes, dedicated.
• hoʻo.laʻa
– To consecrate, dedicate, sanctify, bless, hallow. Ka
hoʻolaʻa ʻana, the consecration, dedication.
15. `AILOLO
• 1. nvt. Ceremony usually marking the end of
training, so called because the student ate (ʻai)
a portion of the head, and especially the brains
(lolo), of a fish, dog, or hog offered to the
gods; to partake of the ceremony.
• 2. vt. Skilled, adept, expert, trained, proficient.
Ua ʻailolo ʻoia i ka hula, he is trained in the
hula.
16. MĀ WEKE
• Definition: open, loose, separate, undone
• Sunrise rites of passage ceremony to clear
the way for graduates
17. If you have any
questions, please
ask them on the
Discussion Board.
Mahalo!
Notas do Editor
Ho`omana comes from the root word mana. A form of spiritual energy that exists in all things and creatures The prefix ho`o is a causative that means “to do” or “to make happen” or “to imbue with.” Thus, ho`omana literally means “to cause something to have mana.” Ho`omana was found in almost all aspects of Hawaiian culture and life – from the building of canoes, to the hunting of birds for feathers – from farming and fishing to healing and dancing. It appears all aspects of Hawaiian culture required prayer or pule that are linked to ho`omana. Thus, ho`omana makes sense if you are using prayers, because prayers are meant, when chanted or invoked to cause something to happen that you cannot do alone. Prayers were necessary to begin and complete tasks. In fact, it was generally believed that any project should be preceded by prayer, often with ritual and feasting to clear the way. Through such pule, it was believed that the gods would smile on the venture and bring it to a successful conclusion
Formal prayers were composed, memorized, handed down chants These prayers were often accompanied by sacrifices to the gods, embellished by ritual and enhanced by the beat of the pahu Memorized, traditional prayers for special occasions were one aspect of pule Whether it was through memorized chants or spontaneous words, the kanaka maoli praised, petitioned and reasoned with their gods through pule. Traditionally speaking, the kanaka maoli spoke to their gods constantly through prayer – prayers to bring rain to end droughts, prayers to calm the winds, prayers to bring winds for a canoe to sail nicely. Not all prayers were formal or memorized.
Conversational prayers that outlined a situation for the gods. This was a reasonable presentation of facts with a request for understanding, help or cooperation. For example, one might appeal to his/her `aumakua for help in healing a child who is sick with a fever.
An expression much used in prayers. In calling upon the gods in prayers, one mentions those from the east, west, north south, and those from zenith to horizon Said of a day, from sunrise to sunset. Any mention of the setting of the sun was avoided in prayers for the sick; instead one referred to the sun’s rest, thus suggesting rest and renewal rather than permanent departure
A portion of dried root or a cup of the drink was frequently included in offerings to the gods, and priests often drank `awa at the end of a ceremony
Today, a wooden calabash filled with salt water to bless the building or house is used. Sea water was to cleanse and secure forgiveness if necessary.
Limu kala was often used in the bowl or `ōlena. The kahuna would then sprinkle the water mixture upon all the people present In the times of family dissension, a ceremony called ho`oponopono (literally to make things right) was held. Mental cleansing: family conferences in which relationships were set right (hoʻoponopono) through prayer, discussion, confession, repentance, and mutual restitution and forgiveness Each participant, the offender and the innocent alike, prayed that the family be made whole again and prayed for each other’s forgiveness. When forgiveness was reached, each person ate a piece of limu kala. The word kala means to forgive. This ceremony is still held in some `ohana today, however, it is usually done without the seaweed today.
Honored by a ritual cleansing of the spirit in a sacred body of water. For purification to bring pono (balance) to the spirit. Hiuwai is a moment where we ask for forgiveness and allows one to release burdens into the ocean.
Offerings made to the gods. Prayers offered All four corners of the house, every room Before the owner took possession of the house in order to prevent evil spirits from inhabiting it Ceremonial cutting of the piko, the symbolic umbilical cord of a newly built house so that all who enter may have health and may prosper Moku ka Piko, or the cutting of the umbilical cord is a ceremony performed to initiate a new home. Using the cutting of the umbilical cord as a metaphor, ka ʻoki ʻana o ka piko o ka hale, or the cutting of the navel string of the house is performed only after the house was completed and ready for its inhabitants. A symbolic piko made of plants materials are weaved together, each plant possessing a specific reason for its use in the piko. Some of the plants used are, liko, representing new growth, koa to represent strength, kupukupu represents growth, kukui to provide enlightenment, and la’i or ti leaf to provide blessings and good health. Others are used as well depending upon what the new owner intends to associate with his/her new home. This piko takes time to create, one that can take weeks from gathering to weaving, it is definitely a beautiful piece of work.Using a koʻi or adze, the person leading the ceremony chants and proceeds to cut through the piko. Once this is done the house is then blessed with paʻakai or salt to purify both the inside and outside of the house. Once the ceremony is complete it is a time for a community feast and all are invited to partake in the joyous occasion.
The ai-lolo rite and ceremony marked the consummation of a pupil's readiness for graduation from the school of the halau and his formal entrance into the guild of hula dancers. The night preceding the day of ai-lolo was devoted to special services of dance and song. Some time after midnight the whole company went forth to plunge into the ocean, thus to purge themselves of any lurking ceremonial impurity. The progress to the ocean and the return they made in complete nudity. Ua ʻailolo i ka puaʻa hiwa, taking part in the ceremony marking the completion of training by eating a portion of the head of an entirely black pig.
Māweke, rites of passage to clear the way for our graduates.This rite of passage was held at sunrise on Mokuol Oli, Pīkai, `Awa Ceremony, `Aha `Aina, Hō`ike, Ho`okupu, Oli
