Manuiki Foundation

 

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Kūnihi Ka Mauna

The welcoming kahea or calling performed by Aunty Manuiki Lono at the annual Bridge of Aloha Festival held on May 6, 2017 in the town of Ferndale Washington USA, just across the border from Vancouver British Columbia, Canada.

Kūnihi Ka Mauna
Kahea Oli - Kūnihi Ka Mauna at the 2017 Bridge of Aloha, Ferndale WA. Video courtesy Dale Dolejsi.
Kūnihi ka mauna i ka la‘i ē
(Steep is the mountain in the calm)
‘O Wai‘ale‘ale lā i Wailua
(It is Wai‘ale‘ale as seen from Wailua)
Huki a‘e la i ka lani
(Pulled away into the sky....)
Ka papa auwai o Kawaikini
(the bridge leading to Kawaikini)
Alai ‘ia a‘e la e Nounou,
(The path is blocked by Nounou (Sleeping Giant))
Nalo Kaipuha‘a Ka laulā mauka o Kapa‘a ē
(Hidden is Kaipuha‘a, the broad plain inland of Kapa‘a)
Mai pa‘a i ka leo
(Do not withold the voice)
He ‘ole ka hea mai ē
(It takes little to respond.)
Oli Kahea - The password prayer, song or chant of admission (pule, mele, oli). It is a request for entry into any space that is not your own. For the hula dancer it might be asking for entry into the halau, or into the forest to gather greens, or for entry into a sacred space such as a heiau. The most frequently used Oli Kahea for the hula dancer is "Kūnihi Ka Mauna" which requests permission to enter the halau hula, the hula stage or some other hula related space. This oli comes from and refers to sites on the island of Kauai. Kauai is the the site of the first organized halau hula. That hula platform still exists today in Ha‘ena.

Version 1. The chant is taken from an epic story of Hi‘iaka, a sister of Pele, who is journeying with the beautiful Hopoe to fetch Prince Lohiau to the court of Pele. They have come to a steep and narrow path on the edge of the Wai-lua river, Kauai, which, at this point, was spanned by a single plank (papa huluhulu). But the plank was gone, pulled aside by an ill-tempered sorceress said to have come from Kahiki, whose name, Wai-lua, is the same as that of the stream. Hi‘iaka calls out, demanding that the plank be restored to its place. Wai-lua does not recognize the deity in Hi‘iaka and remains sullen, making no response. At this the goddess brings forth her strength, and strips Wai-lua of her power and reduces her to her true station, that of a mo‘o (a reptile.) Wai-lua seeks refuge in the caverns beneath the river. Hi‘iaka then improves the condition of the crossing by placing stepping stones. The stones remain in evidence to this day.

Version 2. Just above the falls there is a row of large rock across the river used as stepping stones. Before there were rocks, Wailua, a mo‘o, lived beside the river. She owned a long wooden plank that she would stretch across from one bank to the other if she were paid a toll by the traveler. If she felt cheated, she would shake the plank when the traveler reached the middle and dump him over the falls. Pele‘s sister, Hi‘iaka, came to this crossing on her way to Haena. She asked Wailua to throw the plank across and the mo‘o refused at first but finally did as asked. As soon as Hi‘iaka had reached the halfway point, the mo‘o tired to turn the plank over. Hi‘iaka regained the shore shore safely and killed the mo‘o. Then she threw large rocks across the river so she and others could safely cross.

Please, when reviewing interpertations, remember and keep in mind the wise adage that shines among the sayings of the Hawaiian nation: A‘ohe pau ko ike i kou halau - think not that all wisdom resides in your halau.

‘Ike ‘ia no ka loea I ke kuahu

 

Hawaiʻian Calendar and Its Influence on Hawaiʻian Birth Omens
By Mark Schauer
October 2017
Preface
Before we can begin to understand Hawaiʻian birth omens, we must attempt to understand parts of the Hawaiʻian Lunar Calendar.  We gain tremendous insight in the role that the day played in relation to the birth omen.  When I first began this writing I attempted to roll the two together, however I quickly realized the calendar and the omens are two distinct, but intrinsically related, discussions – we cannot understand one without understanding the other.  Even though they are described separately here you will easily note the extensive calendar influence on the birth omen and daily lives of Hawaiʻians who used this system. 
Often in Hawaiʻi today we may hear the Hawaiʻian language phrase “A ‘ohe pau ka ‘iki I ka halau hoʻokahi (not all knowledge is taught in one school). To that end we must remember that there may be many different ways of drawing conclusions from a history that, until “recently,” had no written form. Understanding and accepting the Hawaiʻian way of thinking requires that we put ourselves in a pono (good, correct, at peace) state of being.  As you are reading I would like you to remember that the recognition of a period in time must faithfully mirror that time and must not be lost to neglect. What you are learning today is one of your further steps in maintaining a culture that has existed for generations.
I have used many Hawaiʻian words and phrases without reference or definition.  If you are unfamiliar with the Hawaiʻian language (‘Olelo Hawaiʻi) you may want to keep a Hawaiʻian/English dictionary handy.
As I start this writing, I am reminded of a saying taught to me long ago – “In the Hawaiʻian heavens (Ka Lani Paʻa) are the sun, the moon and the stars above (Lewalani). Below these are volcanos and oceans (Lua Pele a me Moana). Below the volcanos and oceans are mountains and valleys (Kualono a me Papa Lalo) full of legends (Mo‘olelo) and thousands of years of geneology (Pa‘a ku‘auhau).  Below them are kings and queens, knowledge and poetry, which celebrate all the things above them. Below all of these are a history of a people and my kumu.  Under my kumu is me.”


Nā pō mahina: The Hawaiʻian Lunar Calendar

 

In Hawaiʻian mythology, the stars were thrown into the sky by the god Kane.  The sun was referred to as “the great star of Kane.” 
The Hawaiʻian year consists of two distinctive seasons. The dry season, called Kau, and the wet season called Hoʻoilo.

Kau (summer) begins in the month of Welo when Huhui Hoku (“star cluster” - the constellation of Pleiades) sets in the western skies as the sun rises.  Kau was the time of great heat and dryness on the islands.  For the fishermen, this is the kapu (forbidden) season on the opelu (mackerel) fish. This kapu season has been in effect since the month of Hihā‘ia ‘eleʻele, three months before ‘Ikuwā. Toward the end of Kau, Huhui Hoku appears in the eastern skies at sunset and denotes the time of the Makahiki celebrations.

Hoʻoilo (winter) begins in late October, when the weather turns wet and cool.  The month of ‘Ikuwā starts the rainy season which lasts through the next three months known as Welehu, Makaliʻi and Kāʻelo (and occasionally the four months - Welehu, Welehu-lua (see “thirteenth month), Makaliʻi and Kāʻelo.)  These are the wet and soggy months, and not much work could be done in the fields. The final two months of the Hoʻoilo season are Kaulua and Nana, which approximate the western months of February and March in the modern calendar.

These seasons were found by the ancient astronomer kahuna to be directly related to the declination of the sun to the northward during the summer and to the southward during the winter.  On the island of Hawaiʻi the positons of the sun were marked by four large stone markers by the ancient astronomer kahuna at their astronomical station in the midst of the desolate and contorted pahoehoe lava fields at Cape Kumukahi.

Legendwise, the four lava markers represent the four wives of chiefs Kumukahi and Palamoa.  One day, while engaged in a holua (sledding) race, Kumukahi had a quarrel with Pele, the goddess of the volcano.  Kumukahi had no idea that his opponent was Pele until he saw her summon her lava and ride on the crest of the rolling, molten wave after him, his wives, and his subjects.  The subjects fell into Pele’s grasp, one after another.  Then Paūpoulu, the first of Kumukahi’s wives, fell and was transformed instantly into a pillar of lava.  The second wife, Haʻehaʻe, was similarly transformed into a pillar of lava further to the east by the sea.  The other two wives barely reached the sea but fell into Pele’s molten hands and were transformed into pillars of lava - Hanakāulua was caught to the north of Kanono.  Kumukahi was also caught by Pele but his soul escaped, soaring away into the eastern sky.  Since that fateful day, Kamono (southern limit) and Hanakūulua (northern limit) have spent their lives pushing the sun northward and then southward in an eternal vigil to keep the seasons in their proper course as the sun voyages each day from Haʻehaʻe (eastern portal) to Paūpoulu (western portal).

The ancient calendar divided the two seasons into 12 moon cycles and the beginning of the year was determined by the position of the seven stars known as “Makaliʻi” or “small eyes.”  These seven stars, referred to as “Huihui” (“bunched”)  or “the Seven Sisters” are part of the 85 stars of the constellation we know as the Pleiades.  The year began on the first night after the first New Moon, after the kuhuna hailed the arrival of the Makaliʻi.  (Over a thousand years ago, because of our ever changing position in the heavens, the annual vigil to observe the rise of Makaliʻi in the eastern sky in November occurred a month earlier.) This system set the pattern of the seasons and all other activities for the ancient Hawaiʻians. 
There was great diversity in naming the months and activities appropriate to each of them.  According to one source on the island of Hawaiʻi, the months (malama) were named as follows:
Makaliʻi (last of November, first part of December) The month of Makaliʻi was named for the guiding stars celebrating the first month of the lunar year.  It is also known as Huihui, meaning “bunched,” to denote the togetherness of the Seven Sisters which collectively are perhaps also known on other islands as Kupuku (Pleiades.)  Although the weather is generally pleasant, strong cold winds along with thunderstorms and drenching rain may occur.  This was also the time when Poli`ahu (goddess of snow) “spread her mantle” as the first snow of the season on MaunaKea and MuanaLoa.  The weather was wet and cold so much time was spent around the fire. The Makahiki season, a time of celebration, healing, peace and no war, continues from the previous month.
Kāʻelo (last of December, first part of January) Kāʻelo is the guiding star for this month.  Kāʻelo is believed to be the first magnitude star Betelgeuse in the constellation Orion.  Since Hawaiʻians used a lunar calendar it would seem to make sense that since the longest night (shortest day) is around Dec 21st that the Hawaiʻian yearly calendar would start about here.  However, that is not the case.  The beginning of the year was based on the position in the heavens of the seven stars known as “Makaliʻi” (the name of the previous month.)  Like the previous month of Makaliʻi, thunderstorms and drenching rain continue. The Kona storms subside as winter ends.  The kapu on opelu (mackerel) fishing ends and the kapu on ahi (tuna) fishing begins. All other fishing is good. The Makahiki season, a time of celebration, healing, peace and no war, concludes this month.
Kaulua (last of January, first part of Feburary) One of the many names for the first magnitude star Sirius in the constellation Canis Major in the southern sky.  Alternating warm and cold weather - makes people undecided whether to work indoors or outside. Trade winds increase. The very beginning of the growing season, Kaulua is a good month for planting.
Nana (last of February, first part of March) Spring - a time when nature is full of excitement.  Winter dampness vanishes, more sunshine.  Baby birds get ready to leave their nests.  New, fresh growth in plants. The earth this month is beautiful and green but is a poor season for wild fruits such as guavas and lilikoi (passion fruits) because the new growth is just starting and the fruits from last season have probably fallen off or have been eaten by people or birds.  The annual migration of whales from the polar seas may be observed in Hawaiʻian waters.
Welo (last of March, first part of April - Equinox begins around March 20th) Possible reference to the tradewinds of springtime.  (Welo – to flutter or float as in the wind.)  Temperature will increase but the tradewinds will moderate the warmth.  Humidity will decrease.  Farming good, for all things continue active growth. Deep sea fishing starts.  This is the time you can begin viewing the Southern Cross in the evening sky.  This constellation, known as Hanaiakamalama, or "cared for by the moon," is part of the modern Polynesian navigational "star line" called Ka Iwikuamoʻo, ("The Backbone.")  In Polynesian navigation, Ka Iwikuamoʻo is one of the four reference lines of stars that run from the northern to the southern sky. It starts with the North Star, Hokupaʻa, flows through Ursa Major, then Hokuleʻa (the star Arcturus), then  Hikianalia (Spica) in Virgo, then Meʻe (the constellation Corvus), and finally to the Southern Cross.
Ikiiki (last of April, first part of May) Rainfall and humidity is less than preceding months however, a decrease in the tradewinds may cause perceptible discomfort.  This sensation provides the name for this month: Ikiiki means “warm and sticky.”
Kaʻaona (last of May, first part of June) Humidity decreases and sunshine increases.  Flowers are in bloom everywhere, in the fields, gardens and aboretums.  Fruits that had bloomed earlier in the spring, such as mango, begin to ripen now.
Hināia‘ele‘ele (last of June, first part of July - Summer begins around June 20th) The best weather of the year.  Days are clear and dry (minimal humidity) with lots of sunshine an occasional rain shower.
Mahoe-mua also known as Hili-Na-Ehu (last of July, first part of August) sudden storms, occasional rain, hot weather. Hurricanes. “Ehu” refers to the mists, which float in from the sea along some coasts. Tradewinds decrease so humidity increases (warm and humid).  The first of the “twin months” – Mahoe-Mua (literally “twin-first”) and Mahoe-hope (“twin-last.)
Mahoe-hope also known as Hili-Na-Ma (last of August, first part of September) sudden storms, occasional rain, hot weather. Precipitation shall be higher than the previous twin month because of “cyclonic” activity - Hurricanes.  The second/last of the “twin months” – Mahoe-Mua and Mahoe-hope.  Preparations are made for the coming Makahiki season.
‘Ikuwā (last of September, first part of October - Equinox is around September 23rd)  Kahela, also known Kauka-Malama, is the guiding star for ‘Ikuwā.  Legend says that this star is visible all through ‘Ikuwā and vanishes on the first night of the following month.  Weather becomes noticeably bad in ‘Ikuwā, as indicated by the name for this month – ‘Ikuwā means “loud voice” (thunder in the uplands, wind in the lowlands, pounding surf.  According to one Hawaiʻian moon calendar, the Makahiki season arrives during the month of ‘Ikuwā.  The Makahiki season is the time for the coming of Lono, the deity of agriculture, healing and peace.  No war or battle is permitted during Makahiki.  It was during the previous month, Mahoe-hope, in which preparations were made for the four-month Makahiki season. These preparations included harvesting, drying and storing both agricultural and aquatic foods for the celebrations. 
Welehu (last of October, first part of November) Weather turns wet as the “Hoʻoilo” (winter) season begins and continues through Welo.  Makahiki continues.
Welehu-Lua (last of November, first part of December) Unfortunately, at times, the Hawaiʻian New Yearʻs Day cannot be celebrated after the twelfth lunar month of the year because Pleiades has not risen in the eastern sky at sunset before the end of the twelfth month.  This phenomenon occurs because the lunar and zodiacal cycles are not in phase.  Because of this disjunctive condition, the date of New Yearʻs Day advances each year.  To correct this drift of the Hawaiʻian New Year through time, the kuhuna made the twelfth month pass much like a refrain in a symphony, and waited for Pleiades to rise in the eastern sky at sunset in the thirteenth month.  New Yearʻs Day was then celebrated at the beginning of the next lunar cycle.  Since this corrective, or extra month, basically repeats the previous month, this “thirteenth month” has the name of Welehu-lua (“Welehu” – last month of the year and “lua”, meaning “second” or “copy.”)  This correction does not occur every year.  Weather is wet – the rainiest month of the year – heavy cloud cover, less sunshine.  Makahiki continues.

The lunar calendar was an important part of the spiritual lives of the Hawaiʻians.  Except for the Makahiki and a few other rites, Hawaiʻians lacked yearly rituals.  Instead, they observed monthly rites of worship, putting aside work in favor of prayer. 
The Hawaiʻians seemed to know what farmers everywhere know – the phases of the moon appear to have a direct influence on animals and plants.  The lunar calendar is the farmer’s almanac.  It governed fishing, agriculture, kapa making, and prayer as well as many other facets of human life including birth and consequently birth omens.
The lunar month and the passage of days were marked by the phases of the mahina. The 29.5 days of the moon cycle were divided into three 10-day periods known as “anahulu” – there were three “weeks” in the Hawaiʻian month.
Following is a typical Hawaiʻian calendar, however, information is limited.  Some variations in name and purpose for each day also exist.  Though the basic structure of this calendar was universal in old Hawaiʻi, the names for each night varied considerably, even on the same island.  Ironically, even though the calendar days are regulated by the moon, the “day” actually begins with the setting sun in the western sky.  The day begins when the last rays of the sun disappear on the horizon. 
The first 10-day period (anahulu) was called “hoʻonui,” “growing bigger,” beginning on the first crescent. 
On the first 2 or 3 nights of the month when the moon casts little or no shadow, the aliʻi and the kahuna might go out and do certain activities that, if done during daylight or a brighter moon, caused them to cast a shadow.  Casting a shadow required a whole set of protocols.  Refurbishing a heiau or temple, for example, was often done on moonless nights. A turned position of the Big Dipper and the lowering of a point of the moon indicates a wet period approaching.

3-4-5-6. Kūkahi, Kūlua, Kūkolu, Kūpau, (Third to sixth night) These are the first, second, third and fourth nights of Ku. The kapu period of Ku ends with the ‘First Kuʻ. This to be a good time to plant Sweet potato (‘uala) and taro (kalo), as they will grow ‘uprightʻ or ‘erectʻ (ku). Although ocean currents will soon change these are good fishing days.

7-8-9-10. ‘Ole Kūkahi, ‘Ole Kūlua, ‘Ole Kūkolu, ‘Ole Kūpau (The four ‘Ole days, literally, First, Second, Third, and Last ‘Ole Kū.  ‘Ole Kūlua was the first quarter of the moon; the names for days 7-10 match the names of days 21-24 of the last quarter moon. Days 7-10 mark the transition from less than half-lit moon to the more than half-lit moon.) These days were named because fishing is poor due to high tides and rough ocean. Little planting was done until the final day where the ending “pau” (Kūpau), which means done or finished, marked the end of the rough weather.

The second 10-day period (anahulu) was called “poepoe,” “round” or “full,” as the moon became full and round.

On the next four nights the moon is considered to be “full.”  Hua marked the first of these.

18-19-20. Laʻau Ku Kahi, Laʻau Ku Lua, Laʻau Pau
This is the first, second and last laʻau nights. The Hawaiʻian word Lāʻau means just about any type of vegetation, trees, etc. Thus these three nights were associated with trees and plants, although, interestingly, planting of certain types of fruit were discouraged during this period.  Uala, melons, ulu and ipu will run to woody (laʻau) vines.  For medicines (laʻau lapaʻau), this is a time favored for gathering herbs and for their preparations by healers (kahuna lapaʻau). It is a good time for planting banana (maiʻa) and other trees necessary to support them. It is a favorable time for planting other crops and fishing.

The third 9 or10-day period (anahulu) was called “ ‘emi” - “decreasing” or “waning,” as the moon loses much of its light. The last quarter moon rises around midnight and sets around noon. Muku, the new moon, is unseen between the earth and the sun.
21-22-23. ‘Ole Kūkahi; ‘Ole Kūlua; ‘Ole Kūpau (Literally, First, Second, and Last ‘Ole Kū; ‘Ole Kūlua was the last quarter; the names of days 21-23 match the names of 7-10 days of the first quarter moon, and mark the transition from more than half-lit moon to less than half-lit moon. )  Again, we enter a series of three unproductive (‘Ole) nights. During this time, people avoided planting and fishing, though farmers would weed and otherwise tidy up.

24-25-26. Kāloa Kūkahi; Kāloa Kūlua; Kāloa Pau (Literally, First, Second, and Last Kāloa Kū. Kāloa is short for Kanaloa, a major akua, or god.) These three nights are associated with vegetation. Planting of some types of fruit is discouraged during this period because they will be woody instead of tender, though other types of plantings can occur. Planting of long stemmed plants as well as vines are encouraged.  Fishing is good through these three days, especially shellfish.  This period is also an important time for the healers to go out and locate herbs for medicines.  Offerings and prayers.  Healing.

As with the first 3 nights of the month, on these final nights when the moon casts no shadows, the aliʻi and the kahuna would plan and execute certain activities that, if done during daylight, caused them to cast a shadow.

Astronomical knowledge, gathered and stored in the minds of the kahuna, was responsible for the creation and perpetuation of Hawaiʻiʻs calendar.  Obviously, a calendar of this type isnʻt totally astronomically correct.  The night of Hilo had to fall on the new moon; Mahealani on the full.  Therefore, one day had to be dropped at regular intervals.  The determination of the number of nights in a month was forecast on the fifteenth night by observing the position of the moon.  If the month had 29 days the only change in the sequence of names for a 30 day month was to delete the name Mahealani, which was listed as the sixteenth day.  Thus, Kulu, the seventeenth night in a 30-day month, becomes the sixteenth night in a 29-day month instead of Mahealani.  In essence, Hawaiians subtracted days to correct the lunar month cycle and added months to make up for the celestial yearly cycle (see the “thirteenth month” - Welehu-lua).  Such periodic corrections are necessary with any calendar.
As can be seen by the above, there were four kapu periods each month:
1st, 2nd, and 3rd days were sacred to Ku
12th and 13th days were sacred to Lono
23rd and 24th days were sacred to Kanaloa
27th and 28th days were sacred to Kāne
Thus, there was a kapu period about every week.  During these times, only those who prayed to these deities observed their kapu.  This usually meant that they didnʻt work or play, avoided eating certain foods, and prayed and gave offerings to their deities.  Such kapu werenʻt universally recognized since there wasnʻt one religious structure, but were rigorously kept by those who were impelled to do so.
This was the case for about eight months each year.  However, these ritual periods were not observed during the annual four-month long Makahiki festival.  During the Makahiki, when all attention was turned toward making offerings to Lono, rituals, and sports competitions, people were “freed” from the kapu.  (When Hawaiʻi was converted to Christianity, Sunday became the only kapu day, as it was “sacred” to the new god.)


 

A chant for remembering the days of the moon:
(Note: this chant begins with the day “Muku” which appears to be in contrast with the recorded days of the month.  Muku is usually recorded as the last day of the month.  Is this purposeful or is it for some other reason?  We can only conjecture and make note.)
Kamaliʻi ‘ike ‘ole i ka helu pō
[Little children who do not know how to count the nights]
Muku nei, muku ka malama
[Muku is here, cut off (shortened) is the moon/month]
Hilo nei, kau ka Hoaka
[Hilo is here!  (Threadlike or faint streak of light), the Hoaka (Crescent) rises]
‘Eha Kū, ‘eha ‘Ole
[Four days of Ku, four days of ‘Ole]
Huna, Mōhalu, Hua, Akua
[Huna (Hidden), Mohala (Blooming), Hua (Fruit), Akua (God)]
Hoku, Māhealani, Kulua
[Hoku (Full Moon Night), Māhealani (Full Moon Night), Kulua (Like tears, flowing away)]
‘Ekolu Lāʻau, ‘ekolu ‘Ole
[Three Lāʻau (Plant) days, Three ‘Ole days]
‘Ekolu Kāloa, Kāne, Lono, Mauli no.
[Three Kāloa (Kanaloa) days, Kāne, Lono, and Mauli (Life-Spirit). Kanaloa, Kāne and Lono are three major gods of ancient Hawaiʻi.]


 

Nā ‘ōuli hānau: Hawaiʻian Birth Omens

Like those who study astrology and the Zodiac, Hawaiʻians were particularly interested in the moon, both as a highly visible calendar and also as an indicator of character traits for those born during each of the lunar months.  This information was apparently compared with that obtained from the day of the lunar months upon which the birth occurred, as each day also indicated specific future traits.  From the incomplete information that was recorded, we can gain a fairly complete picture of the influence of the month and moon (mahina) on human character.  (Many of these traits appear to be concerned solely with males.)
Note: Our western months do not precisely fit with those recognized in Hawaiʻi due to internal structural differences so only approximate comparisons can be made.  Also, as you are reading, please remember my earlier precaution regarding putting yourself in a “Pono” state of mind.  To the western way of thinking many omens may appear derogatory, however, in the Hawaiʻian way of thinking may have been highly esteemed.
Makaliʻi - Makaliʻi is the guiding star for this first month of the lunar year.  It is also known as Huihui, meaning “bunched” or tightly huddled in reference to the togetherness of the “Seven Sisters” (Pleiades).   Large families will dominate those born in Makaliʻi (last of November – first part of December).  If both the man and woman were born this month, their family will be even larger.  Children born in this time were considered noisy talkers.
Kaʻelo - Kaʻelo believed to be “Betelguese” in the constellation Orion.  Those born in Kaʻelo (last of December – first part of January) are highly affectionate to their spouses and families.  These men and women enjoy many friendships and are very charitable.  Their friends are showered with affection by the man or woman born in Kaʻelo.
Kaulua – The guiding star is “Kaulua,” which is short for its full name Kauluaahaimohai (pit of sacrifice.)  Kaulua is the first magnitude star Sirius in the constellation Canis Major in the southern sky.  Those born in Kaulua (last of January – first part of Feburary), a time of violent storms, have short tempers and make mighty warriors in battle and will be victorious in all pursuits.
Nana – Nana is the guiding star for this month.  A highly auspicious month in which to be born is Nana (last of Feburary – first part of March).  Those born this month are confident and will succeed in whatever profession is chosen: farming, fishing, kapa beating, and so on.
Welo – Welo is the guiding star for this month.  “Illustrious” is the term to be applied to those born in Welo (last of March – first part of April).  They are highly skilled at divination and counselling, and their children will follow them in their profession with great success.
Ikiiki – Kaulia is the guiding star for this month.  Those born in Ikiiki (last of April – first part of May) are fond of agriculture.  Although their families enjoy much of their attention, their houses will always be open to strangers and friends.  This is a great month to explore the wonders of the reefs as the moon pulls the tides to a very low level.
Kaʻaona - Kaʻaona is the guiding star for this month.  Those born in Kaʻaona (last of May – first part of June) are fortunate, for they will be a favorite of chiefs and, if male, greatly desired by women.  Such persons are known as the “intoxicating shrub of makalei” (a plant used to stupefy fish).  Children born during this month are said to have pleasant speaking and chanting voices.
Hināia‘ele‘ele - Hināia‘ele‘ele is the guiding star for this month.  Those born in Hināia‘ele‘ele (last of June – first part of July) are lazy and ignorant, desire only pleasurable activities.  Learning is avoided by such persons.
Mahoe-mua, Mahoe-hope - Hili-Na-Ehu and Wehewehe are the guiding stars for these months.  Those born in Mahoe-mua (last of July – first part of August) and Mahoe-hope (last of August – first part of September) have come into this world during the “twin months,” and are enigmas.  They can be either good or evil.  If their first act is evil, they will continue to be evil throughout their lives.  If the first conscious action is good, they shall be good.  If the first is good and the second evil, evil shall be their path.  Such persons are fond of agriculture and fishing.
‘Ikuwā – Kahela, also known Kauka-Malama, is the guiding star for ‘Ikuwā.  Like the loud voices of the thunder in the uplands, roaring winds in the lowlands and pounding serf generated by storms far out at sea, those born in ‘Ikuwā (last of September – first part of October) possess extremely loud voices, which makes them perfect heralds for the chiefs.  These men may become chiefs.  Their opinions will be akin to the sound of thumder during the month of ‘Ikuwā
Welehu – Welehu is the guiding star for this month.  Another highly auspicious month.  Those born in Welehu (last of October – first part of November) are very fertile and will have many children.  However, that “fertility” may be explained because of the change in the weather when very little constructive work was done outside because of the storms.  People stayed at home with little to do except to rest and sleep because they had completed the necessary chores during the preceding season.)  It was said a girl born at the beginning of this wet season would continually shed tears.

At least some of these predictions were based on the nature of the month in which the child was born: “stormy months produce emotionally explosive children.”  Many other factors were involved. 
After the month had been noted, the specific day was taken into consideration.  Please note that the birth omens do not necessarily correlate directly to the omens of the calendar days.  This is especially apparent on the days of Ku (3-4-5-6) and the ‘Ole days (7-8-9-10) following. (See Nā Pō Mahina: The Hawaiʻian Lunar Calendar).
As with many other cultures and religions of the world, it should be noted that the Hawaiʻian “day” begins at sunset – not sunrise.  This is common among peoples that observe lunar calendars, since the moon, not the sun, is the revealer of the date.  Extensive recorded birth omen information is not available.

Even this fragmentary list of “day” birth omens reveals much.  Hawaiʻians had no concept of what westerners know as the zodiac, however, they indeed saw and recognized more than 100 different constellations.  They still relied on the moon and stars to determine future character.  The importance placed upon such omens cannot today be determined.
Itʻs All Relative!
Hawaiʻians were quite logical in assuming that humans would be affected by the night of the moon upon which they had been born.  Didn’t the moon affect storms, the sea (tides), and fish?  Didn’t bananas planted on certain nights grow longer and more flavorful?  Such observations naturally led to the conclusion that the moon also affected human behavior.  We must always attempt, in any study of Astrology, which includes dates, star positions, births, etc. to remember that it is all relative to place and time.  This was especially true for the Hawaiʻians.  They came to Hawaii from different longitudes and latitudes.  Their “view” of the celestial heavens most assuredly changed as they crossed into the Northern Hemisphere.  Birth omens that are derived/derived from some astronomical star charts, often consulted for astrology research, are from star positions in the sky from many, many years ago. As the Earth orbits the sun, it spins on its axis. Early astrologers thought the axis was at a constant angle but it turns out that the earth has a very slow wobble - much like the wobble of a spinning top. The wobble takes 26,000 years to complete one revolution and while this sounds like a very long time this slight oscillation has a profound effect on the relative position of the Earth to the Sun and the stars.
You see, the dates for each of the signs of the Zodiac were defined such a long time ago they have become entrenched in modern thinking.  The dates have never been updated to consider the Earth’s “precession” so you probably are not the Zodiak sign that you think you are.  The position of the stars is so different compared to the time of early astrology that the Sun now actually passes through 13 constellations, not 12.  The thirteenth sign is "Ophiuchus."  Ophiuchus occurs between November 29 and December 18.  There are more than 250,000 pages on the internet about this constellation, referring to it as the 13th star sign or 13th sign of the zodiac.  Perhaps the ancient Hawaiʻians had it correct when they occasionally added the thirteenth month of Welehu-Lua to their calendar.

During research for this paper the author investigated his own birth omens.  He was born on a full moon during a late spring evening in the western mainland (continental US).  Birth occurred at 7:35 PM.  The “local” sunset occurred at 7:48 PM local time.  In Hawaiʻi the “local” sunset occurred at 7:15.  If he had been born in Hawaiʻi local time he would have actually been born the next day as the birth occurred after Hawaiʻian sundown. However, remember “its all relative.”  The birth in “celestial” time would have been at the same moment anywhere on earth.  This means that the time of birth would have been at 5:35 local Hawaiʻian time, well within the definition of the Hawaiʻian day.


 

For your further research!
The US Navy maintains information which will be very valuable in your research of your own birth omen.  The best place to begin is by finding your birth date, location, phase of the moon and especially the time of sunset on the day in question.
http://aa.usno.navy.mil/data/docs/RS_OneDay.php
There are other tables here that may be of value also:
http://aa.usno.navy.mil/data/docs/RS_OneYear.php (sunrise and sunset)
http://aa.usno.navy.mil/data/docs/MoonPhase.php (phase of moon)

For more insight on the Hawaiʻian moon and cyclical or “seasonal” changes visit: http://archive.hokulea.com/ike/hookele/celestial_sphere.html