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161:) covered with a broad red center stripe running its entire length, occasionally crossed by bands of yellow featherwork. The edges appear to be primarily mamo, with some sections in ʻeʻe (the yellow feathers of the ʻōʻō). A row of human teeth hangs from the lower edge of a horizontal band of ʻeʻe. At the bottom edge a section is decorated with alternating rows of human teeth and rosettes or clusters of small fish teeth. This section appears to be bordered with mamo feathers. Probably the sections were added at later and separate dates, the human teeth being those of people whose
170:, it is forbidden to borrow someone else's instruments or costumes. So, to wear such a personal garment is to claim a direct link to the mana and fertility of the owner. In other words, to claim descent, either genealogical or spiritual. As mana could be dissipated and lost through careless use and dispersal, such a powerful garment would require great solicitude in its use and display.
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was wanted to increase that of the kāʻei. One reason for the obscurity of the kāʻei could be that they were so sacred. The few kāʻei mentioned in legend were closely guarded to prevent them being viewed by the wrong people. For the unentitled to see, let alone touch, a kāʻei was death. Possibly one
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were able to date feathers that had previously fallen out of this kāʻei but were being kept for conservation. The study carbon-dated the feathers from the kāʻei to a date range of 1406 to 1450 A.D.
79:, born to a lower ranking mother. The sash could have been the same one that Liloa had given to ʻUmi's mother for the future time when they would reunite, this story is similar to that of
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reason for the rarity and exceptional sacredness of the kāʻei is this unusually great mana. Even today, often items of personal use are considered to be kapu to their owner. In many
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This kāʻei is believed to have been made for Liloa, the high chief of the island of Hawaiʻi. He reigned from about 1455 to 1485. His successor was his eldest son
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making this one of the oldest family heirlooms in
Hawaiian history in existence. The validity of its age was proven in 2007 when researchers from the
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83:. Hākau was a despotic ruler and in 1490 was overthrown by ʻUmi. Then, for three generations, there is no mention of the kāʻei.
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94:, the highest ranking chiefess of Hawaiʻi, was in possession of the kāʻei. She ceremonially dressed her grandsons,
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106:(sacredness). Again, the kāʻei falls into obscurity, but records indicate that the kāʻei was handed down from
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In the mid to late 17th century, Liloa's great-great-great-granddaughter
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122:. After Lunalilo's death, it was in the possession Lunalilo's father,
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102:, in it – signifying that they were of the highest chiefly
228:"culture, arts, religion, lifestyle, hula of Hawaii"
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145:This amazing 14-foot (4.3 m) piece of
126:. After Kanaina's death, it was claimed by
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130:. He bequeathed it to his sister
216:Hawaii Alive: Kā‘ei kapu o Līloa
205:Hawaii Alive | Realms: Wao Lani
64:It is in the collection of the
55:Statue of Kamehameha the Great
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264:History of Oceanian clothing
134:, who later gave it to the
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35:(the sacred sash of Līloa)
136:Bernice P. Bishop Museum
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57:, commissioned by King
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153:feathers (with some
108:Kamehameha the Great
274:15th-century works
192:2008-08-27 at the
140:University of Kent
32:Kāʻei Kapu o Liloa
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259:Hawaiian regalia
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194:Wayback Machine
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112:Kamehameha III
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25:Līloa's Kāʻei
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236:. Retrieved
232:the original
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116:Queen Kalama
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77:ʻUmi-a-Līloa
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269:Featherwork
92:Keakamāhana
253:Categories
238:2008-05-04
174:References
168:hālau hula
100:Keʻeaumoku
47:Big Island
190:Archived
59:Kalākaua
81:Theseus
53:. The
51:Hawaiʻi
147:ʻiʻiwi
159:olonā
118:, to
114:, to
110:, to
73:Hākau
43:Līloa
163:mana
155:mamo
151:ʻōʻō
149:and
104:kapu
98:and
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