Ka Hiwa a Te Atua

Photo: Kava library

‘Awa Hiwa: The Choice of the Akua

In Hawaiian tradition, ‘Awa is the cornerstone of ceremony. While various types were cultivated for the pleasure of man and the rank of the ali‘i, the Hiwa varieties were set aside as the highest form of offering to the Akua. Whether it was pua‘a hiwa (black pig), niu hiwa (dark coconut), or ‘Awa Hiwa, the dark pigmentation signified a sacred, esteemed status. No religious ceremony is complete without ‘Awa; it is the vessel through which we reach the highest form of communion with deities like Pele, Kamapua‘a, and Kūha‘imoana.

Botanical Characteristics and Geography

The historian Samuel Manaiakalani Kamakau described ‘Awa as a "handsome plant" with rounded leaves and shiny, jointed stems. Historically, certain regions became famous for the potency and quality of their ‘Awa:

• Kauai: Ko‘uko‘u

• Oahu: Heana

• Maui: Lanakila

• Hawai‘i Island: Puna

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Distinguishing the Sacred Varieties

For a practitioner, being able to identify these plants is essential to avoiding kapu violations.

Variety	Stem Appearance	Internodes (Punapuna)	Identifying Marks
‘Awa Hiwa	Purple/Blackish-green	Long	Scattered kīkohukohu (spots/lenticels) or pu‘upu‘u (bumps).
‘Awa Mō‘ī	Dark stems	Shorter than Hiwa	Dark nodes; highly prized for ceremony.
‘Awa ‘Opihi-kāō	Very dark/black	Similar to Hiwa	Covered in numerous, dense kīkohukohu across the entire stalk.

The ‘Opihi-kāō variety was identified in the 1990s by ‘Anakala Jerry Konanui. While it shares the dark coloring of the Hiwa, the density of the spots on its kuau (stalk) serves as a primary way to distinguish it from the ancient Hiwa.

The Mana of Preparation

The names of these varieties—Hiwa (sacred/dark) and Mō‘ī (supreme)—carry their own mana. Because of their deep coloring, they remain the preferred choice for the ‘aha (assembly/ceremony).

From the moment the plant is put into the soil to the final cleaning and preparation of the drink, every detail is handled with extreme care. The practitioner must maintain constant awareness to avoid any defilement of the offering. In the eyes of our kūpuna, the physical beauty of the plant was a reflection of the spiritual purity of the sacrifice.

Eia he upu na ka oihana lua.

Traditional K.K. Ku'ialuaopuna

Kahe ana ka lā’au wai ‘awa i a’e    The sacred ‘awa will trickle up

Mai ka honua a i ka lewa lani         From below to the heavens

Nu’a ‘o Luna,                                   The firmaments above are heaped up

Nu’a ‘o Lalo                                      Thick are those below

Eia ka wai a ke akua                        Here is the ‘awa of the akua     

Ka lā’au wai akua                            The sacred ‘awa

E nānā i ke au mai lalo a luna        Look at the currents from both realms 

Ka lā’au wai kapu na ka lani          The sacred ‘awa of the akua

Ka lā’au i ho’omū                           The ‘awa that will cause silence

‘O wai ke inu i ka ‘ai?                   Who are the one’s to partake?

‘O nā ‘ula ke ‘ai                              The kapu one’s will partake 

Eia ka alana i ke akua                   Here is the offering to the akua

E inu i ka wai lani                          Drink the chiefly ‘awa

E inu i ka lā’au wai lā                     Drink the ‘awa

‘Eli’eli kapu,  ‘eli’eli noa                Intense is the kapu, profound is the release

Ua noa ā………                                 Free it is…

The Sacred Protocols of ‘Awa in Lua Practice

In the traditions of our po‘e kahiko (people of old), two specific varieties of ‘Awa were prioritized as offerings to Pele and other deities. The process was never merely physical; it began with a chant, followed by the ritual distribution of the drink.

The Ritual Offering

In Lua practice, the practitioner honors the hierarchy of the spiritual realm through specific physical movements:

To the Akua: The practitioner dips two fingers into the ‘Awa and flicks the tips over the right shoulder. This offers the aka (essence) to the gods: “Ke aka kā ‘oukou e ke akua” (The essence is yours, O gods).

To the ‘Āina: The second offering is made by tipping the ‘apu (coconut cup) toward oneself, letting a small amount spill onto the earth, honoring Papahānaumoku.

‘Awa Hiwa: The Sacred Variety

‘Awa Hiwa is characterized by its smooth stalks (punapuna). Its color is adaptive: deep purple or black when grown in the shade, and greenish when exposed to heavy sunlight. Historically, Hiwa was reserved exclusively for the Kahuna and for ceremonial offerings to the Akua.

The ritual application varied based on the presence of physical manifestations:

With an Image: The liquid was poured or sprinkled directly over the carved image.

Without an Image: The Kahuna would sprinkle the ‘Awa into the air and upon the earth, consuming the remainder from a polished, darkened coconut shell cut lengthwise.

Kānāwai (Sacred Laws) of the ‘Apu

The sanctity of the ceremony extended to every implement used. To ensure the offering was never desecrated, the following laws were strictly observed:

1. Placement: An ‘apu was never placed on the bare ground; it always rested upon a lau (leaf) of the ti plant.

2. Respect: One must never step over the ‘Awa or the ceremonial space.

3. Care of Implements: Once the ceremony concluded, all items—the ‘apu, kānoa (bowl), and mau‘u iwi (strainer)—were handled with extreme care and returned to their proper dwelling places.

4. Guest Protocol: At a gathering, refusing an offered ‘apu or passing it to a chief of inferior rank was considered a grave insult to the host. Furthermore, unlike some modern interpretations, the ‘apu must never be thrown after drinking.

   
   

The Power of the 'Aoka

In the hierarchy of Lua, the most potent portion is served last. At the bottom of the kānoa lies the 'aoka (the settled pulp).“E lawe i ka mana o ka 'aoka i ka lā‘au wai akua.” (Take the mana of the dregs in the divine liquid of the gods.)

This concentrate is the "prize" of the drink. While the kanaka (man) consumes the ‘i‘o (substance), the akua receives the aka (essence) contained within this potent settlement.

Dedicated Growth and Kapu

‘Awa Hiwa, whether planted in the soil or found growing in the trees of Puna, was often dedicated to a specific deity from the moment of its planting.

If a plant was declared for Pele, it could be used for her and no other.

If dedicated to a specific mo‘o or ‘aumakua, it became their exclusive possession.

To use a plant already promised to one spirit for the purpose of another was, and remains, kapu. These are our ancient laws that maintain the balance between the practitioner and the spirit world.

The coloring of the Hiwa and Mo'i resembles the color of the popolo berry. A small tree from Kauaʻi without thorns and with large ovate or oblong, sinuate leaves, densely downy on the under side. Cream- and purple-colored flowers less than 2.5 cm in diameter are borne in erect clusters, This is Popoloaiakeakua. This is Popolo was said to be allowable to use as a repoacement for awa as a offeing to the akua. This Popolo is endangered and there are only a few plants on Kaua'i and on Oahu that are known to be the last.

Photo: J. K. Obata ©Smithsonian Inst., 2005   

The Transformation of Pahulu: The Rain God of Hīlea

There is a story of a farmer from Kaʻū named Pahulu. Though he was a kamaʻāina of Kauaʻi, he traveled to the island of Hawaiʻi and found fertile land in Kaʻū to plant the kaiholena bananas he had brought from his home. Upon finding the perfect soil for his maiʻa, he named the area Puʻu Kaiholena.

Pahulu desired to dedicate his very first harvest to the goddess Pele. He searched throughout the district of Kaʻū, hoping to find her so he could present the first bunch from his plantation as a sacred offering.

As the weeks passed, the first bunch of maiʻa ripened to perfection, but Pele was nowhere to be found. Eventually, the fruit began to over-ripen; the skins blackened and the bananas started to fall to the ground. Fearing the fruit would go to waste, Pahulu decided to eat one.

The moment he took a bite, Pele appeared before him. In his shock, Pahulu dropped the fruit. “That is mine!” Pele declared. “It was consecrated for me alone.”

Pahulu tried to reason with her, offering the other bunches in the field that were just beginning to turn yellow. He offered her the entirety of his plantation, but Pele refused. She insisted that the first bunch was hers, as Pahulu had promised.

Realizing that Pele would not accept his explanation or his substitute offerings, Pahulu stood silent. As punishment for breaking his vow, Pele transformed Pahulu of Kauaʻi into a great stone.

This stone, located in the stream of Pānēnē in Hīlea, became known as Kumauna, the rain god of Hīlea. To this day, he remains a monument to the weight of a promise made to the akua.

Kii: Ku'ialuaopuna

Notice the moe of the kuau from the mama plant.

Today, awa is still propagated by way of cutting the aka from the kuau or stem and planting just the aka, which will be a few inches in length after cutting. The fresh cut ends of the puna should be sterilized with the walewale of the aloe plant to prevent infection into the fresh cut sections of puna.

Kii:Ku'ialuaopuna

Moekahi: The Traditional ‘Awa Propagation of Ko‘olaupoko

In the ʻāina of Ko‘olaupoko,there exists a very old and traditional method for transplanting ‘Awa. This method, known as Moekahi, has been passed down through generations of kūpuna as the ancestral way to propagate ‘Awa in this region.

The process begins with the selection of a long, healthy, and strong kū‘au (stalk). Unlike other methods that involve cutting the plant, Moekahi requires the stalk to remain attached to the parent plant throughout the initial process.

The chosen kū‘au is slowly arched and carefully bent down until it rests flat against the lepo (soil). Great care must be taken:

 If the kū‘au is bent too quickly or forcefully, it will snap.

 If a stalk is resistant, a cord is tied to it and anchored. Over the course of approximately two weeks, the cord is tightened daily, gradually reshaping the stalk until it reaches the ground.

The goal is to ensure the aka (joint node) is in direct contact with the earth. Once the node is laying flat on the lepo, a pōhaku (stone) is placed directly on top of it. This stone serves two purposes:

It pins the aka and the growing stem securely to the ground.

The weight of pohaku and punapunas contact with the soil signal the node to begin developing new roots while still drawing nutrients from the main plant.

Aa or rootlets will form from the aka that is held to the soil and after a few weeks the aa will reach down into the lepo and take a firm hold of the lepo. The pohaku can be removed and the aka will now become its own plant. The recently bent puna attaching to the main kuau can then be cut. The new aa and kuau can be dug out and transplanted as a new whole plant.

In Lua tradition we have a fighting style also termed Moekahi as this was shared with me in my early years of study in Lua from my olohe Likeke Paglinawa of Ahuimanu. Olohe Likeke was also born and raised in Koolaupoko in the aina of Waiahole with some of my ohana as well. He also told me of how his ohana planted their awa when he was a opio. It was the same as all the poe of Koolaupoko in the way of moekahi. In the lua, Moekahi is also used as a kukuluanakaua or battle group formation. Hawaiians of old say "he wai auau no ia" the ihe fall like bath water on our heads!