Editing Kumulipo (section)

==Births in each ''wā''==
The births in each age include:<ref name="HCP">Hawaiʻi: Center of the Pacific, Lilikalā Kameʻeleihiwa. ''Kumulipo''.</ref>
# In the first ''wā'', the sea urchins and ''limu'' (seaweed) were born. The ''limu'' was connected through its name to the land ferns. Some of these ''limu'' and fern pairs include: ʻEkaha and ʻEkahakaha, Limu ʻAʻalaʻula and [[Peperomia cookiana|ʻalaʻalawainui]] mint, Limu Manauea and Kalo Maunauea upland taro, [[Sargassum aquifolium|Limu Kala]] and [[Rubus hawaiensis|ʻakala]] berry. These plants were born to protect their sea cousins.
# In the second ''wā'', 73 types of fish. Some deep sea fish include ''Naiʻa'' (porpoise) and the ''Mano'' (shark). Also reef fish, including ''Moi'' and ''Weke''. Certain plants that have similar names are related to these fish and are born as protectors of the fish.
# In the third ''wā'', 52 types of flying creatures, which include birds of the sea such as [[Great frigatebird|ʻIwa]] (frigate or man-of-war bird), the [[Pacific pigeon|Lupe]], and the [[Black noddy|Noio]] (Hawaiian noddy tern). These sea birds have land relatives, such as ''[[Hawaiian hawk|Io]]'' (hawk), ''[[Nene (bird)|Nene]]'' (goose), and ''[[Pueo]]'' (owl). In this wā, insects were also born, such as Peʻelua (caterpillar) and the Pulelehua (butterfly).
# In the fourth ''wā'', the creepy and crawly creatures are born. These include ''Honu'' (sea turtle), ''Ula'' (lobster), ''Moʻo'' (lizards), and ''Pololia'' (jellyfish). Their cousins on land include ''Kuhonua'' ([[maile]] vine) and ''ʻOheʻohe'' bamboo.
# In the fifth ''wā'', ''Kalo'' (taro) is born.
# In the sixth ''wā'', ''Uku'' (flea) and the ''ʻIole'' (rat) are born.
# In the seventh ''wā'', ''ʻĪlio'' (dog) and the ''Peʻapeʻa'' (bat) are born.
# In the eighth ''wā'', the four divinities are born: [[Laʻilaʻi]] (Female), [[Kiʻi]] (Male), [[Kāne]] (God), [[Kanaloa]] (Octopus), respectively.
# In the ninth ''wā'', Laʻilaʻi takes her eldest brother Kiʻi as a mate and the first humans are born from her brain.
# In the tenth ''wā'', Laʻilaʻi takes her next brother Kāne as a mate after losing interest in Kiʻi, she then had four of Kāne's children: Laʻiʻoloʻolo, Kamahaʻina (Male), Kamamule (Male), Kamakalua (Female). Laʻilaʻi soon returned to Kiʻi and three children are born: Haʻi(F), Haliʻa(F), and Hākea(M). Having been born during their mothers being with two men they become "Poʻolua" and claim the lineage of both fathers.
# The eleventh ''wā'' pays homage to the Moa.
# The twelfth ''wā'' honors the lineage of [[Wākea]], whose son [[Haloa (Hawaii)|Hāloa]] is the ancestor of all people.
# The thirteenth ''wā'' honors the lineage of Hāloa's mother Papahānaumoku.
# In the fourteenth ''wā'' Liʻaikūhonua mates with Keakahulihonua, and have their child Laka.
# The fifteenth ''wā'' refers to Haumeanuiʻāiwaiwa and her lineage, it also explains Māui's adventures and siblings.
# The sixteenth ''wā'' recounts all of Māui's lineage for forty-four generations, all the way down to the ''Moʻi'' of Māui, [[Piʻilani]].

In the 19th and early 20th centuries, anthropologists [[Adolf Bastian]] and [[Roland Burrage Dixon]] interpreted a recurring verse of the Kumulipo as describing the octopus as the sole survivor of a previous age of existence.<ref name="Dixon">{{cite book|url={{google books |plainurl=y |id=gLIIAQAAIAAJ&pg=PP2}}|title=Oceanic|last=Dixon|first=Roland Burrage|date=1916|publisher=Marshall Jones Company|series=The Mythology of All Races|volume=9|pages=2–|author-link=Roland Burrage Dixon}}</ref>{{Efn|"As type follows type, the accumulating slime of their decay raises the land above the waters, in which, as spectator of all, swims the octopus, the lone survivor from an earlier world. (Dixon, p 15)}}<ref>{{Cite book|url=https://archive.org/details/bub_gb_s4EBAAAAQAAJ|title=Die heilige Sage der Polynesier: Kosmogonie und Theogonie|last=Bastian|first=Adolf|date=1881|publisher=F. A. Brockhaus|others=Oxford University|location=Leipzig|pages=[https://archive.org/details/bub_gb_s4EBAAAAQAAJ/page/n127 107]-108}}</ref>{{Efn|"In fünfter Stanze findet sich jene im höchsten Grade cuiriose Auffassung des Octopus, worauf bereits aufmerksam gemacht wurde, als in seiner zoologischen Stellung gleichsam die Reste eines vorweltlichen Typus anerkennend, und so wird auf den Gilbert-Inseln Aditi oder Tiki durch seine Schwester (als Octopus) in Aufrichtung des Himmels unterstützt, indem sie ihm mit ihren Tentakeln höher emporhebt.
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Am Ende der zweiten Schöpfungsperiode scheinen die ersten Zeichen der Dämmerung heraufzuziehen, in der dritten wird unter dem Gewühl der hervordränofenden Reptilien und Meerungeheuer der bisher isolirte Tintenfisch im Gewuhl mit fortgerissen, in der vierten spielt ein undeutlich trüber Lichtsehimmer, unter welchem die Nutzpflanzen in Existenz treten, in der fünften, unter Abscheidung von Tag und Nacht, kommen (mit besonderem Pomp) die Schweine hervor, in der sechsten die Mäuse, und nach den Vorbereitungen in der siebenten tritt in der achten der Mensch auf und damit das Licht." (Bastian, p 107-108)}}<ref name=":0">{{Cite book|url=https://books.google.com/books?id=7Ir_cgqw_9QC|title=The Kumulipo: A Hawaiian Creation Chant|last=Beckwith|first=Martha Warren|date=1981|publisher=University of Hawaii Press|isbn=9780824807719|pages=52–53, 168–169|language=en}}</ref> In her 1951 translation of the Kumulipo, ethnographer [[Martha Warren Beckwith]] provided a different translation of the verse, although she does discuss the possibility that "octopus" is the correct translation and describes the god [[Kanaloa]].<ref name=":0" />{{Efn|Regarding the third verse: "I have arrived at no satisfactory translation. Bastian, who had only the manuscript before him, which reads He pou he'e i ka wawa, refers the word he'e to the octopus and soliloquizes: "During this period of creation of the lowest forms of animal life . . . the octopus is present as observer of the process described. . . "; but, since my purpose is to interpret Kalakaua's text, unless clearly bungled, I follow Ho'olapa's doubtful rendering: "Darkness slips into light," 
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In the Kumulipo manuscript the first line of the refrain accompanying the births of the first four sections reads, not Ka po uhe'e i ka wawa with its suggestion of the "slipping away" (uhe'e) of night, but Ka pou he'e i ka wawa, thus picturing the god in the form of an octopus (he'e) supporting (pou) in darkness the first heaven and earth exactly as in the Tahitian chant." (Beckwith, pp 53, 169)}}