Saturday press. [volume] (Honolulu, H.I.) 1880-1885, 1883-03-17
THE NA7YpR PRESS.
RANxs or 1nE nAwArIAN enrfrs.


classii'edby ihcnncients, from the study OF which
We shall gain an insight into the real grade Of
the chiefs belonging 10 each chiefly rank.
First Rank, the Niaupio The father. him
self a chief Of the highest rank, has also par
enis Of the FIRST rank who are possessed Of the
knpu attributes, and the same Is true of the
mother and Of her parents.
Both parents must he OF the same. the high
est rank, matched tpumchanal to each other,
then the offspring is termed Naupio. The
Niaupio possesses the right to require everyone
to iall prostnlein his presence. tkapu noel
and high chiefs have to remove their clothing
when they go to his honse. The chiefs Of this
rank are like = consuming fire the ahi he welal
People are prohibited from approaching near
OF being familiar with them. Trans.
Second Rank, Pho Chief I'll two Naupio
chiefs unite for the purpose of preserving their
chiefly kapu, through Jealousy lest their kapu
he transferred to a stranger, their offspring wiz
he a Pho chief. u brother and sister born OF
Niaupio chiefs unite. the offspring will he a
rio chief. The chiefs Of this order tNnupo
and Pho, are Of the highest order and are called
Akuas.
Akua in this sense means awful not literal.
ly divine. Trans.
They talk with people only at night time.
They do not go abroad by day, lest some shat
o'0 fall upon them. The kapu moe is very
stringent, and they inspire the gveatcs, awe in
all who came into their presence.
Third Rank, the Naha Chief. Two chiefs,
both Niaupios, have to wife one chiefcss, also
Naupio; she has 10y one Of them a son and
by the other one daughter. These two young
chiefs unite for the purpose of continuing the
tkapu) sacred attribute of their parents; their
offspring when born is Naha chief Again.
il a father, who is Niaupio, unites with his
own daughter, or daughter in.law, who must
also be Naupio, their offspring will be Ma
Ia chief
The chiefs of this rank also possess, like
their parents, kapu attribute They possess
for instance, the kapu moe, [already explained
Trans.
The chiefs greatly desired these unions be.
tween relations because they we've jealous of
their kapu attributes.
Fourth Rank, the Wohi chief.-In case a
Naupo chief united with high rank chiefess
or vice sry5a, Niaupio chiefess with a chief
of high rank, the offspring will be Wohi
chief. The kapu moe belongs TO the Niaupio
and the Pho chiefs, and il the kapu moe is pro.
ri in th..f Of. .,I, al.
at the time the words kapu are uttered all the
high chiefs (alii null PROSTATE themselves, but
the Wohi does not PROSTATE himself, he has the
right, as a Wohi, to remain standing Again,
il the mother is a Niaupio or Pho, and the
father Wohi, or 1ice atysa, the father is Nj.
aupio or Pho, and the mother Wohi, their
offspring will have the right to exercise the ka-
pus of both the parents.
Fifth Rank, the Lo chief.--In the ancient
times, there lived at Lihue, Wahiawa, and
Halemano on the island Of Oahu, chiefs who
were called Lo. They possessed the same ka-
pu attributes as the Niaupio and the Pho. They
did not go abroad by day, but only by night.
Because of their residing personally at the
places mentioned they were very distinguished
in the ancient times. They did not ntermarry
with those of lower rank, but preserved the
purity Of their blood kapu with the most re,
ligious scrupulousness Some chiefs now living
are related to this chiefly rank, and they are
also related to other ranks above mentioned.
Sixth Rank, the Papa chief.-If a Niaupio
or Pho chefess united with kaukau chief their
offspring would be Papa. The Papa chief
was Of the most exalted rank on his mothers
side. The Papa was powerful chief and he
could inherit the kapu Of his mother; but it was
the custom among the old chiefs to be modest
about their kapu nights, they were considerate
cestry Of chief were Of the highest rank then
only d they exalt him to high rank. There
fore il was rather the custom to let those born
to the rank Of Papa chief fall below the other
ranks previously mentioned.
Seventh Rank, the Lokea chief III Niau-
pio or Pho chief united with chiefess who was
Of high rank but who did not inherit a kapu,
their offspring was called a Iokea. lie was also
sometimes called Wohi II was esteemed
high privilege by mother to give her children
in marriage 10 Niaupio chief, that thus the
offspring might be enabled to enter the rank Of
the f.okea OF perhaps that Of the Wohi chief.
But sometimes false claims were made in this
matter, and it rested with the father to verify
the claim, as Liloa did in the case of Uni, and
as kauekeoui did in the case Of a. Liholiho,
and as was done in the case Of some Others.
Eighth Rank, the Laauli chief.--If chief
Of high rank, who possessed no kapu. married
a chieiess Of equal rank and blood with him
self, their offspring would be termed Laaul
chief (he Laauli Ali he Lii no Laaui.)
Ninth Rank, the Kaukau chef-If a chief
Of high rank united with chiefess Of low rank
their child OF children would be Kaukau chiefs.
Tenth Rank, Kukaepopolo chief--If low
rank chief married woman Of common birth,
or low rank chiefess married common man,
their children would be called Kukaepopolo.
Hence each chief could claim tina, kapu
which belonged to him by rightful inherit.
ance and could not nrroeate to himself that
which did not belong to him. Some persons
think that Kcawe Nui was their ancestor and
that thus they inheri, the kapu moe, OF the ka-
pu wohi. But Kcawe Nui had children by
many women His grandchildren were some
times Of high rank possessed Of kapu. and
sometimes Wohi chiefs, as well rs Of other
ranks according to the rank Of the mother who
bore them. He had unions with chieiesses Of
rank and also with common women, so that
his children were not all ~ the same rank.
Thus il happened that his children ~ chief
esses not possessed Of kapu, by those Of still
lower rank. and by common women became