Muscle in Progress

E ō mai e nā liko lehua o Puna a me nā ‘āhinahina kūpa‘a o Haleakalā, e nā pua kukui o Hālawa a me ke kauna’oa kolo ana i ke one o Lāna‘ihale.  ‘Auhea ‘oukou e ka maile ko‘iahi o Ka‘ala a me ka lauli‘i o Alaka‘i, pa‘apū me nā pūpū ‘o‘ole‘a o Pani‘au.  Welina mai e nā moku pāpapa o Papahānaumoku a me nā ‘opihi pilipa‘a o Hakioawa.  Aloha mai kākou!

He wā lō‘ihi loa ko kākou kama‘ilio ‘ana, ‘eā?  E kala mai ho‘i ia‘u no ka pa‘ē ‘ole ‘ana o kēia leo ‘ōiwi.  Nui ka hana ma ka hale i kēia mau lā.  Akā na‘e, he nūhou hau‘oli ka‘u iā ‘oukou.   E ho‘omaka ‘ia ana ke kūkala ‘ana ma ia wahi nā lā ho‘oheno i ko kākou lāhui.

‘O kēia ka lā hānau o ko kākou mō‘ī wahine hanohano, ‘o ia ho’i ‘o Lili‘uokalani.  Ua hānau ‘ia ‘o ia ma Honolulu nei i ka makahiki ‘umikūmāwalu kanakolukūmāwalu.  Ua a‘o ‘o ia ma ke kula ali‘i me nā keiki ali‘i ‘ē a‘e a lilo ia i mea kākau, haku mele, a kākā‘ōlelo lua‘ole.  Nāna i haku i nā mele nani he nui ‘ino e la‘a me “Ku‘u Pua i Paoakalani”, “Sanoe”, “Ho‘ōla Lāhui Hawai‘i”, “Ke Aloha o Ka Haku”, a pēlā wale aku nō.  Kaulana nō kāna mele ‘o “Aloha ‘Oe.”

Ma hope pono o ka hala ‘ana o kona kaikunāne ‘o Kalākaua i Kapalakiko, ua lilo ‘o Lili‘uokalani i mō‘ī wahine no ka pae ‘āina.  Me ka ho‘ohanohano ‘ana i kona mau kūpuna ali‘i, ua ka‘apuni ua ali‘i nei i nā mokupuni a pau i ‘ike ia i ka makemake o kona po‘e aloha.  Me ke kāko‘o palena‘ole o kona lāhui Hawai‘i, ua ho’ā‘o ‘o Lili‘u e kau i kahi kumukānāwai hou e hā‘awi ana i ka pono kīwila i nā ‘ōiwi o ka ‘āina.

Ma laila nō i loa‘a ai iā ia ka pōpilikia nui i ka po‘e haole malihini.  ‘A‘ole lākou i makemake e hā‘awi i nā pono kīwila i nā Hawai‘i.  Ua ‘imi koke lākou i ke kōkua o ke kuhina ‘Amelika, ‘o ia ho‘i ‘o John L Stevens i ho‘okahuli ‘ia ke aupuni.  Ma o kahi kū ‘ole i ke kānāwai, ua ho‘opae ‘ia nā koa ‘Amelika a ho‘okāhuli ‘ia ke aupuni ma ka lā ‘umikūmāhiku o Ianuali i ka makahiki ‘umikūmāwalu kanaiwakūmākolu.

I mea e ho‘opākele ai i kona po‘e lāhui, ua ha‘alele noho ali‘i ‘o Lili‘uokalani i ka mana o ‘Amelika a ‘ike lākou i ko lākou hewa a kau hou ‘ia ke kalaunu iā ia.  Ma muli ho‘i o ka pī o kānaka ‘aha ‘ōlelo lāhui ‘Amelika, ‘a’ole i ho‘opololei ‘ia.

No laila e nā hoa o nā aupuni like ‘ole, ke ho‘ohanohano nei ka lāhui Hawai‘i i ko kākou kuini aloha no kona kū mehameha ‘ana i ka loloku ka‘alina i maluhia mākou.

Kūpa‘a mākou ma hope ou e Lili‘u o Lolokulani i ke kapu…

Image provided by: http://the.honoluluadvertiser.com/dailypix/2006/Jul/02/sesq1liliuokalani_b.jpg

Greetings, everyone!  Wow it has been a long time since we have talked, huh?  I do apologize for the absence of my presence on this blog in such a long time, my friends.  Life has been so busy here at home that I’ve hardly had the time to even think about what to present to you next.  However, having said that, I do have a new idea to present to you.  I would like to commemorate and honor special dates in Hawaiian history.  It was brought to my attention today by a good friend of mine that today is one such special day to the Hawaiian people.

Today is the 171^st birthday of our beloved queen, Lili‘uokalani.  She was born here in Honolulu in 1838.  The young princess was schooled at the Royal School along with all the other royal children who were eligible to rule at the time.  Through her natural talent and schooling, Lili‘u Walania Loloku Kamaka‘eha became an accomplished author, composer, and orator, among other things.  She penned hundreds of beautiful songs, such as: “Ku‘u Pua i Paoakalani”, “He Mele Lāhui Hawai‘i”, and “Ke Aloha o Ka Haku” just to name a few.  One of her famous compositions, “Aloha ‘Oe,” has gained international notoriety.

Soon after the passing of her brother King David Kalākaua, while he was on a trip to San Francisco in 1891, Lili‘uokalani was crowned Queen of Hawai‘i.  Following the traditions of her ancient predecessors, the queen took a trip around the islands to meet with the people of the nation in order to hear their concerns and suggestions.  One of the suggestions that was made strongly throughout the islands was the need for a new Constitution that would restore the civil rights of the Native Hawaiian people.  Therefore, upon returning to Honolulu, Her Majesty attempted to promulgate a new constitution.

Therein lay the source of all the Queen’s problems to come.  There existed in Honolulu a group of American and foreign European businessmen who called themselves the “Annexation Club” and the “Committee of Safety” who strongly opposed the idea of giving the average Hawaiian the right to vote.  They immediately sought the aid of the U.S. Foreign Minister John L Stevens in order to overthrow the lawful government and the Queen.  In an illegal act of war, U.S. marines were landed and the government was quietly stated as being “overthrown” on January 17, 1893.  Being that it was a Sunday, most of Honolulu was in church at the time.  No one was at the legislative building to witness this statement of overthrow.

Photo provided by: http://www.history.navy.mil/photos/images/h56000/h56555.jpg

Once word had reached the Queen and her cabinet, in an effort to avoid bloodshed of her subjects and of the foreign invaders, the Queen abdicated her throne under protest to the military power of the U.S. until such time that the U.S. Congress would right the illegal action, thus restoring her to power.  However, because of the greed of those in Congress at the time, that “righting of wrongs” never came to pass.  Hawai‘i remains a lawful country illegally occupied by a foreign power.

Therefore, friends of many nations… we, the Native Hawaiian people, honor our beloved Queen today on her birthday, for her brave and lonely stance during a very dark era in our history so that we may be protected from the storm.

Kūpa‘a mākou ma hope ou e Lili‘u o Lolokulani i ke kapu…

Photo provided by: http://www.kauaihistoricalsociety.org/assets/images/storyPhotos/img12-liliuokalani.jpg

‘Auhea ‘oukou e nā  mo’opuna Hawai’i mai ke alaula a ke ‘ano ahiahi i ka maluhia o ka lā a me ka pō.  Nui ko’u ha’o ‘ana iā ‘oukou a pau ma muli o ko’u hana pa’a i kēia mau mahina aku nei.  Akā na’e hau’oli nō au i ka ho’i hou ‘ana i ‘ane’i no ka mahele ‘ana i kēia mo’oka’ao kaulana loa a puni ‘o Hawai’ī nei, ‘o ia ho’i ka mo’olelo e pili ana i ke kupua pua’a ‘o Kamapua’a kai noho ma kapakai ‘ākau o ka mokupuni ‘o O’ahu.

Ua kau ‘ia nā mahele ‘elua mua o ia ka’ina ka’ao i pa’i ‘ia i loko o ka nūpepa ‘o Ka Leo O Ka Lāhui i ka makahiki ‘umikūmāwalu kanaiwakumamākahi ma kēia wahi punaewele i hiki i nā ‘ōpio Hawai’i ke heluhelu a ho’onanea i nā mo’olelo o ko lākou mau kūpuna.

I hoihoi paha kahi o ‘oukou e heluhelu i ka mo’olelo i unuhi ‘ia i ka Pelekāne, hiki ke kū’ai mai i ka mo’olelo o Kamapua’a i pa’i ‘ia e Kauka Lilikalā Kame’eleihiwa penei.

Eia iho ka mahele kolu o ka mo’olelo, kai pa’i ‘ia ma ka lā iwakāluakūmāhā o Iune i ka makahiki ‘umikūmāwalu kanaiwakūmākahi.  No nā haunauna hou, ua ho’okomo au i nā hune hou o ke kākau ‘ana, ‘o ia ho’i ka ‘okina a me ke kahakō i ma’alahi a’e ka heluhelu ‘ana.  A na’u nō ka unuhi i ka ‘ōlelo Haole, no laila, inā ‘ike paha kahi o ‘oukou i kahi mau hewa a hemahema, e kala mai ia’u.  Nui nā mea e pohihihi ai ia po’e lāhui hou, i ma’a ai nā kūpuna o ke au i hala.

Ke aloha nui iā ‘oukou pākahi a pau loa mai ka lae o Kumukahi a hiki i ka mole ‘olu o Lehua, mai ka ho’oku’i a ka hālāwai i nā kūkulu o Kahiki, aloha mai kākou.  – Kalauokamaile

Where are you, the Hawaiian descendants of the world from the dawning to the twilight of the sun in the peacefulness of the day and night.  I have really missed all of you, due to business and other matters that have kept my quite busy over the last few months.  However, I am very happy to be back here yet again to share more of this famous Hawaiian tale about the magical pig god Kamapua’a, who lived many centuries ago on the North Shore of O’ahu.

The first two chapters of this serial have already been posted over the last year on this site, in order for Hawaiians of future generations to read and find joy in our own traditions.  The entire serial was first published in the newspaper “Ka Leo O Ka Lāhui” in the year 1891.

If some of you are interested in reading the whole story (translated into English of course), rather than waiting for me to post issue by issue, you can easily purchase the first volume of this epic tale, which was republished by the esteemed Hawaiian scholar, Dr. Lilikalā Kame’eleihiwa, by clicking here.

Now, without further ado, here is the 3^rd issue of the tale, which was initially published on June 24^th, 1891.  For the new students of this age, I have inserted the new diacritical markings, the ‘okina and kahakō, (which for the most part were not used in the 1800s) for easier reading and translation.  I am also responsible for this particular translation, therefore, if any of you happen to come across any misprints or errors in translation, I do apologize.  There are still many words that remain a mystery to myself and the current generation of Hawaiians that were commonplace to our ancestors of years ago.

With all my love to all of you from Cape Kumukahi to the root of Lehua, greetings to you all. – Kalauokamaile

HE MOLELO KA’AO NO KAMAPUA’A

KE KEIKI PUA’A A KAHIKI’ULA ME HINA – KA MO’OPUNA PUA’A A KAMAUNUANIHO – KA HOA PAIO HO’I O PELE, KA WAHINE O KA LUA I KĪLAUEA, A HALA LOA AKU I NĀ KŪPUNA O KŪKULU O KAHIKI.

‘O ‘oe ia e Haunu’u, e Haulani,
E Ha’alokuloku,
Ka Manō, e ka I’a nui,
E U’i, e U’ilani
Kō  inoa Pua’a ia, e ō mai.

Hō’ole maila ke kaikua’ana i ka mana’o o kona pōki’i; no laila, ua huli ho’i akula ‘o ia no kāna mahina ‘ai.

I kona hō’ea ‘ana aku e ‘eku mai ana kona pōki’i pua’a i loko o kā lāua mahina ‘ai, a he hapalua o kā lāua mau pōpōhuli i pau i ke kanu; no laila, ua hau’oli loa ihola ‘o Kekelei’aikū i ka ho’opōkole ‘ia o kona luhi.

Ma hope iho o ka ‘aina awakea, ua pau a’ela kā lāua nei mau pōpōhuli i ke kanu, a laila, ‘ōlelo akula ‘o ia i kona pōki’i:

E ho’i mua nō kāua, a ma hope a’e nō ho’i ke kaikua’ana  o kāua e ho’i a’e ai; no ka mea, ua pa’a a’ela nō ho’i kā kāua mahina ‘ai i ka nui o kō ikaika i ke kanu, no laila, ua ola nō kāua iā ‘oe a me ko kāua mau mākua , a me ko kākou kupunawahine.

Pēlā kona kaikua’ana i kaukau iho ai me ka hamohamo pū ‘ana iho o kona mau lima, ma luna o ke kua o kahi pua’a.

A laila, huli ho’i akula lāua no ko lākou home, a i ko lāua hō’ea ‘ana aku, ua nīnau maila nā mākua:

“‘Auhea aku nei kā ho’i kō kaikua’ana?”

‘Ī akula kēia: “Ua pa’a nō ka’u mahina ‘ai i ke kanu ‘ia i ka huli, a he aha auane’i ho’i ka’u hana e noho aku ai?”

“Hoi iho nō ho’i, ua ‘ōlelo mua aku nō wau i ko mākou hiki ‘ana i nā mahina ‘ai a māua, e hana like aku māua i kāna mahina ‘ai a puni, a laila, kōkua mai ho’i ‘o ia i ka’u, akā, hō’ole maila ‘o ia i ka’u noi, ‘o ia ke kumu o kona hana ho’okahi i kāna mahina ‘ai.”

‘Ī maila nā mākua: He mea kupanaha kēia i ko mākou mana’o, ‘o ka puni ‘ē ‘ana o kāu mahina ‘ai, ‘a’ole i kā kou hānau mua, i ka mea ikaika o ‘olua.

‘A’ole paha ‘oukou e hilina’i ana i ka’u mau ‘ōlelo, aia a ho’i mai ‘o Kahikihonuakele, a laila, nāna e hō’ike mai i ka mea ‘oia’i'o, wahi a Kekelei’aikū.

Iā lākou nō e kama’ilio ana, ua hō’ea maila ‘o Kahikihonuakele me kāna wahi ‘īlio.

A ‘ōlelo akula ‘o Hina iā keiki a lāua:  Māmā maila nō ‘oe i ho’i maila, ua hō’ea mua mai nei kō pōki’i, a ua ‘ōlelo mai nei ua pa’a kā kāna mahina ‘ai i ke kanu i ka huli.

‘A’ole mākou i hō’oia’i'o i ka ‘oia’i'o o kā ia nei mau ‘ōlelo, no laila, ua kali iho nei mākou nāu e hō’ike mai i ka mea ‘oia’i'o.

‘Ae, he he mea ‘o ia’i'o ia, no ka mea, ia’u i ho’i mai nei ma laila, ua puni kā ia nei mahina ‘ai, mai kahi po’o a i kekahi po’o: me he mea ala ua hele a’e nei kekahi po’e e kōkua, no ka’u mahina ‘ai, ‘a’ole i lāwalu aku; he mau lā ‘oko’a paha wau e kanu ai a laila puni.

Ke hene iki aia ka ‘aka a Kamaunuāniho, no ka mea, ua maopopo nō ia iā ia ke kumu o kēia pa’a koke o kā Kekelei’aikū mahina ‘ai, ma muli o ke kōkua o kona wahi pōki’i pua’a.

I ke ahiahi ‘ana aku, ua pā’ina nui ihola lākou, a i ka pau ‘ana, ho’i nui akula e hō’olu’olu ia pō.

A i ke ao ‘ana a’e, ua ho’omākaukau ihola nō ‘o Kahikihonuakele   no ka pi’i hou ‘ana e ho’opau i kāna mau pōpōhuli, a ua ‘ōlelo mai ‘o Kahiki’ula iā Kekelei’aikū e pi’i pū i ke kanu huli no ka ho’opa’a ‘ana i ka mahina ‘ai a kona hānau mua.

E aho nō ‘o kua’ana i kai nei e lawai’a i’a ai na kākou, a ‘o wau ho’i o māua ke pi’i a’e e ho’opau aku i kāna pōpōhuli , ke ‘ae mai ho’i ‘o kua’ana.

Ua ui akula ‘o Kahiki’ula iā Kahikihonuakele, a ua ‘ae koke maila ‘o ia, no ka mea, ua ‘ike nō ‘o ia he hana luhi loa nō ia i ke kanaka ho’okahi ke hana, e like me kāna i hana ai i ka lā ma mua iho.

A ua noho lākou nei, e pā’ina i ka ‘aina kakahiaka, a i ka pau ‘ana, hānai akula ‘o ia i kona wahi pōki’i pua’a a mā’ona, ho’omaka akula lāua nei e pi’i i kahi o kā lāua hana.

Iā lāua i hō’ea aku ai i laila; ‘ōlelo ihola ‘o ia i ua wahi pua’a nei āna: Eia ka hana a kāua lā, e kanu pū kāua i ka huli a ka hānau mua o kāua, no ka mea, he mea ‘ai pū ‘ia nō e kākou, ke o’o a’e ka ‘ai.

Ua ho’omaka akula ua wahi pua’a nei a ia nei e ‘eku, a ua lālau akula nō ho’i nā lima o Kekelei’aikū i ka huli , me ka mana’o e kanu iho, ua holo maila ua wahi pua’a nei a peu maila i ko ia nei mau lima.

A laila, nīnau ihola ‘o ia i kahi pua’a āna:  ‘A’ole kā paha ou makemake e hana pū kāua?

Ua hū a’ela ua wahi pua’a nei.

No laila, ua ho’i akula ‘o Kekelei’aikū a ma kapa, ma kahi malumalu i nā lau lā’au, a hō’olu’olu ihola ‘o ia a hiki i kona pa’uhia loa ‘ia ‘ana i ka hiamoe, i puoho a’e ‘o ia i ka ‘eku o ua wahi pua’a nei.

Nīnau ihola ‘o ia:  Ua pau ka hana?  Hū a’ela ua wahi pua’a nei.

I nānā ‘i’o aku ka hana o ia nei, ua puni i ke kanu ‘ia i ka huli, mai kahi ‘ao’ao a kahi ‘ao’ao o ka mahina ‘ai.

No laila, ua huli ho’i akula lāua nei, no ko lākou hale, i kai ‘o Kaluanui.

I ko lāua nei hō’ea ‘ana aku, ‘o ka huli ho’i ‘ana mai nō ia o kona hoa hānau mai ka lawai’a mai, a e pūlehu ‘ia ‘ana; no laila, noho ihola lākou nei pā’ina, a pau, nīnau maila nā mākua:

Pehea aku nei ka mahina ‘ai a kō kaikua’ana?

He aha auane’i ho’i, ua pa’a akula nō ho’i i ke kanu ‘ia i ka huli; ho’okahi wale nō paha mea e kali aku ai, ‘o ka ulu a’e o ka nāhelehele, a ‘o ia ka manawa e alao a’e ai i nā mau’u o nā mahina ‘ai a māua; a hiki i ka wā e popo’i ai ‘o ka ‘ai ma luna o nā weuweu li’ili’i, ‘a’ole ho’i he ‘ōlelo ‘ana, ua ‘ike akula ka maka i ka ‘ai.

Ua lilo ia mau ‘ōlelo a Kekelei’aikū i mea hau’oli na kona hānau mua, a pēlā nō i loa’a like ai ia ha’awina ho’okahi i nā mākua o lāua nei.

Ua ho’ohala ‘ia ia manawa o lākou mā ma ha’iha’i ‘ōlelo ‘ana o ka ‘āluna ahiahi, a hiki wale i ka wā i lawe ai ‘o Lehua i ka lā.

Ma kēia wahi o ko kāua mo’olelo e ho’omaka aku ai kāua e ‘ike i nā hana ho’okalakupua a kahi pōki’i pua’a o Kekelei’aikū.

Ua noke ‘ia e ua wahi pua’a nei nā moa a kānaka, mai Punalu’u aku a hiki i ka lae ‘o ka ‘Ō’io, ma Kualoa.

A ma kekahi pō a’e, ua hiki loa akula kai nei ‘aihue ‘ana i ka moa a Ka’alaea.

Iā ho’i ‘ana mai a ia nei, ua ‘ike ‘ia ‘o ia e nā kānaka, no ka mea, ua hō’ea kakahiaka mai ‘o ia ma Waiāhole, nona ka ‘āina i ‘ōlelo ‘ia:  “E ki’i kalo pa’a i Waiāhole,” i ke au o Kuali’i, ke ali’i o O’ahu nei.

Ua alualu loloa mai nā kānaka i ua wahi pua’a nei a hiki i Kaluanui, kahi a kona mau mākua a me nā kaikua’ana ona e noho ana.

Ua nīnau hele akula nā kānaka i ka mea nāna kēlā wahi pua’a, ua hō’ike maila nō ho’i kama’āina.

‘A’ohe i ‘emo, kū ana nā kānaka ma waho o ka paepae puka o ko lākou nei hale, a nīnau ana:

Nāu paha kahi pua’a i holo mai nei?

I noke mai nei i ka ‘aihue i ka moa a mākou, a pēlā nō ho’i nā moa mai kekahi hapa mai o Ko’olauloa a ke hapa o Ko’olaupoko, a ua nui ka huhū o kānaka i kēia wahi pua’a ‘aihue moa.

Mali’a paha ‘a’ole akula ia ‘o ka’u wahi pua’a, mea ‘ē ho’i hā kona hele ‘ana a hiki loa loa akula i Ko’olaupoko, ei a’e nō ka’u wahi pua’a lā i loko o kona pā e moe mai nei.

E hele aku kākou e nānā iā ia i pau ko ‘oukou kuhihewa.

A he aha nō ho’i ka mea i loa’a ‘ole mai nei iā ‘oukou, hopu iho a pa’a, lawe mai nei i mua o’u nei, inā no ka uku, e uku aku nō ho’i wau iā ‘oukou ma ka waiwai.

‘A’ole pēlā ko mākou mana’o, ‘o ka make o ia pua’a, ‘o ia wale nō ka uku ho’opa’i e uku ai, ‘a’ole he uku ‘ē a’e, wahi a kanaka.

I ko lākou nei hele ‘ana a hiki i ka pā o ua wahi pua’a nei, e ‘ōku’u mai ana nō ua wahi pua’a nei, me ke kino ‘ano wīwī, me he pua’a maka’aha lā i kā lākou ‘ike aku.

Ua kānalua lākou, ‘a’ohe ‘ano like me ka pua’a a lākou i alualu mai mai ai, no ka mea, he pua’a kino maika’i kona, he ‘ano nui me ke ‘ano nemonemo.

‘Ōlelo maila nā kānaka iā ia nei, ‘a’ole anei āu pua’a ‘oko’a aku?

Ua hō’ole akula ‘o Kekelei’aikū, ‘a’ohe a’u pua’a ‘oko’a aku, ‘o kēnā wahi pua’a wale nō.

A ua ho’i nele maila nā kānaka me ko lākou mana’olana pohō.

A ua holo akula kēia lono ‘aihue moa, a lohe ke ali’i ‘o ‘Olopana e noho ana ma Kailua i kēlā wā, ma kahi i kapa ‘ia ‘o Wai’auwia, a e waiho pāpū mai ana ho’i, ke kula pālahalaha ‘o ‘Ālele.

Ma ia noho ‘ana o ‘Olopana ma Wai’auwia, i kaulana ai kēlā ‘āina he ‘āina ali’i, e like me kēia ‘ōlelo kaulana o kēlā au kahiko:

“E ho’oka’awale a’e no Wai’auwia ke keiki.”  ‘O ke ‘ano o ia ‘ōlelo, he keiki ali’i ko ia ‘āina.

Ua holo akula nā kānaka a i ke ali’i ‘Olopana, a hō’ike akula i kēia mea hou, no ka pau loa o ka moa i ka ‘aihue ‘ia e kekahi pua’a.

No laila, e pono ‘oe e ke ali’i e kauoha i kou mau kauwā, e kia’i me ka mālama loa i kō haka moa, e ke ali’i, o pau auane’i i ka ‘aihue ‘ia e ka pua’a, e like me kā mākou.

No laila mākou i hele mua mai nei e hō’ike aku i kēia mea hou i ke ali’i.

Ia manawa ua noho pa’a ihola nā kauwā o ke ali’i i ke kia’i i nā haka moa a ke ali’i, o pau i ka ‘aihue ‘ia, e like me nā mea a lākou i lohe wale ai mai nā kānaka mai.

‘A’ole i pau.

A LEGEND OF KAMAPUA’A

THE PIG CHILD OF KAHIKI’ULA AND HINA – THE PIG GRANDCHILD OF KAMAUNUANIHO – THE ADVERSARY OF PELE, THE WOMAN OF THE PIT AT KĪLAUEA, AND ALL OF HIS STORY, UNTIL AT LAST, HE PASSED ON TO THE ANCESTORS AT THE PILLARS OF KAHIKI.

You are the one, Haunu’u, O Haulani,
O Ha’alokuloku,
The shark, the big fish,
O U’i, O U’ilani,
This is your pig name, answer to it…

The elder brother denied the request of his younger brother, and so, he returned to his patch.

When Kekelei’aikū arrived back at his own patch, his younger pig brother was rooting the soil, and half of their stalks had already been planted.  Kekele’aikū was overjoyed at the shortening of this tiresome work.

After lunch, all of their stalks were planted, and then Kekele’aikū said to his younger brother:

“Let’s go back first, and afterwards our brother will return as well.  Our patch is complete due to your great strength with the work that you’ve done.  And because of it, I, our parents, and our grandmother live through your deeds.”

While suggesting this plan of action, his older brother gently patted the back of the pig.

Kaluanui, home to Kamapua'a

Then, they returned to their home, and when they arrived, their parents asked:

“Where in the world is your older brother [Kahikihonuakele]?”

Kekelei’aikū answered: “My patch is completely planted with stalks, for what reason would I stay?”

“Interestingly enough, when we first arrived at our patches, I suggested that we work together around his patch first, then he could help me with mine, but, he rejected my idea.  So, that is why he is working on his patch all by himself.”

His parents said: “This is very interesting, that you have already finished your farming, and your older brother has not, even though he is the stronger of the two of you.”

“Perhaps you do not trust my words…as soon as Kahikihonuakele returns, then he will confirm the truth to you,” replied Kekelei’aikū.

While they were talking, Kahikihonuakele arrived with his little dog.

Hina then said to their child: “Come here quickly.  Your younger brother has already returned, and he has said that his patch is already done being planted.”

“We were not convinced of the truth of his story, so, we have been waiting for you to tell us the truth.”

“Yes, it is true.  When I returned there, his patch was all completed, from one end to the other; it was like as if someone had come and helped him; as for my patch, it is not done.  It will take me perhaps several full days of planting to finish.”

With a little tease, Kamaunuāniho laughed, because, she knew the reason why Kekele’aikū’s patch had been planted so quickly; because of the help from his little pig brother.

That evening, they ate a big meal, and when they were done, they went back outside to enjoy the night.

The next morning, Kahikihonuakele prepared to go back upland to finish his clusters of stalks, and Kahiki’ula [the boys' father] asked Kekelei’aikū to go up with his brother to plant, in order to finish his older brother’s patch.

“Perhaps older brother should stay here at the seashore and fish for us, and I will go up and finish his stalk clusters,that is… if older brother agrees.”

Kahiki’ula then asked Kahikihonuakele, and he quickly agreed, because, he knew that it is a very tough job for one person to do, just as it had been the day before.

And so they sat, to have a large breakfast, and when they were done, Kekelei’aikū fed his little pig brother until he was satisfied, and then they began to climb to where they would work.

When they arrived there, he said to his little pig: “Here is our plan. Let’s plant the stalks of our older brother together, for it is something to be eaten by all of us when the food is matured.”

This aforementioned little pig began to root the soil, while Kekelei’aikū’s hands grabbed the stalks in order to plant them, after which this aforementioned little pig walked up to him  and nudged at  his hands.

And then, Kekelei’aikū asked his pig: “Maybe you don’t want us to work together?”

The dear little pig grunted.

Therefore, Kekelei’aikū returned to the side of the patch shaded by trees, and relaxed until he was overcome by sleep, and startled by the prodding of this aforementioned little pig.

He then asked:  “Is the work finished?”  The little pig grunted.

When he examined his younger brother’s work, everything had been planted, from one side to the other of the patch.

So, they turned to return to their home at the seashore of Kaluanui.

When they arrived home, their sibling had also just returned from fishing and was broiling the food.  So, they all sat together and feasted, at which time their parents asked:

“How is the patch of your older brother?”

“What do you think?  It is done being planted with stalks.  There is but one thing remaining… that is the growing of the weeds, and when that happens, it will be time to dig up the grass of both our patches; until it is time to mulch the taro above the little bushes, then there is nothing that needs to be said, for the eyes will see the food.”

These words of Kekelei’aikū became a thing of joy to his older brother, and similarly did the parents of these two equally receive this one lesson.

Their time was passed through conversations as evening descended upon them, until the time when Lehua took the sun. [sun set behind the island of Lehua.]

At this point in our story, let us begin to observe the magical deeds of the pig brother of Kekelei’aikū.

Peoples’ chickens were stolen by this aforementioned little pig, from Punalu’u to Kalaeoka’ō’io, in Kualoa.

Ancient land divisions of the Ko'olauloa district

(You can see Punalu’u in the lower right section, down to Ka’ō’io, or Kalaeoka’ō’io)

And on one of these nights, he succeeded in stealing all the chickens of Ka’alaea.

As he was coming back, he was seen by people, because, morning had arrived while he was still in Waiāhole, the land for which it was said, “Fetch the firm taro at Waiāhole,” during the time of Kuali’i, the ruler of O’ahu.

Oceanside of Waiahole, as it is today

The people followed this aforementioned pig all the way to Kaluanui, where his parents and his older brothers were living.

The people  questioned all over the area, as to who owned that tricky little pig… and indeed the natives of that area showed them.

Without delay, the people stood outside of the doorway of their house, asking:

“Does the pig that just came this way belong to you?”

“Our chickens have been consistently stolen, and so have the chickens from one half of Ko’olauloa to one half of Ko’olaupoko.  As such, people are very angry with this chicken-stealing pig.”

“Perhaps it wasn’t my beloved pig, it would be impossible for him to travel all the way to Ko’olaupoko, because my little pig is here sleeping in his pen.” [said Kekelei'aikū.]

“Let’s go look at him so that we can put your misjudgment to an end.”

“And what about the one you haven’t caught, catch him and bind him, and bring him before me.  If there is a reward, I will pay you with riches.”

“That is not what we want, but it is the death of this pig, only that could be proper compensation,” replied one man.

When they went to the pen of this aforementioned pig, the little pig was crouching down, with a rather thin body, looking like a pig covered with sores.

They were baffled, for this pig’s body was not like the pig that they had chased, because that pig had a healthy body, which was big and round.

The men said to Kekelei’aikū, “Don’t you have a different pig?”

Kekelei’aikū denied, saying, “I don’t have another pig, that little pig is the only one.”

And so the men returned empty-handed with hopes completely dashed.

News of this chicken thief reached the ears of the chief ‘Olopana, who was living at Kailua at that time, at a place called Wai’auwia, where the broad flat plain of ‘Ālele was exposed in the sun.

Wai'auia / Hamakua Marsh today

During the reign of ‘Olopana at Wai’auwia, that land was known for being royal land, as indicated in this famous saying of that ancient time period:

“Set aside is Wai’auwia for the child.”  The meaning of this saying, is that this piece of land belongs to royal children.

People went before the chief ‘Olopana with this news concerning all of the chickens that were stolen by a particular pig.

“Therefore, my lord, you must order your servants to guard your roosts with great care, my chief, lest they be stolen by the pig just like ours.”

“So, we have come here to tell the chief of this new news.”

At that moment, the servants of the chief stationed themselves and guarded the chief’s roots, lest they be stolen, just as they had heard from the people.

To be continued.

Aloha mai e nā makamaka mai kahi pae a i kahi pae aku o ka honua, eia ihola ka paukū lua o ka mo’olelo ka’ao nui e pili ana iā Kamapua’a, ke akua pua’a kaulana o Kaliuwa’a.  Ua pa’i ‘ia ia paukū ka’ao ma ka lā iwakāluakumamākolu o Iune, i ka makahiki ‘umikūmāiwa kanaiwakumamākahi i loko o ka nūpepa Ka Leo O Ka Lāhui.  I kēia mokuna e ‘ike ‘ia ana ka hui pū ‘ia o Kahiki’ula, ke kaina o ‘Olopana me Hina a hiki loa i ka hānau ‘ia ‘ana o Kamapua’a ka mea nona ia mo’olelo nui nei.

‘O wau iho nō kai unuhi i ua paukū nei e like me ka mea o mua a’u i kau i mau lā aku nei.  Inā aia he mau hewa a hemahema i loko, e kala ho’i mai ia’u.  Inā hoihoi paha kekahi o ‘oukou e heluhelu aku i kahi unuhi nui i ka ‘ōlelo Pelekāne, hiki ke loa’a ka puke i kākau ‘ia ‘o Kauka Lilikalā Kame’eleihiwa e pili ana i ua mo’o ka’ao kaulana nei  penei.

‘O ia wale, e ho’onanea ho’i pū kākou i nā ‘ōlelo a nā kūpuna. – Kalauokamaile.

Greetings to all from one end of the earth to the other.  Here is the second installment in the epic tale of Kamapua’a, the pig god of Kaliuwa’a, O’ahu.  This portion of the story was originally printed in the June 23, 1891 issue of the newspaper “Ka Leo O Ka Lāhui.”  In this chapter, we will learn of the union of Kahiki’ula, the younger brother of ‘Olopana, with Hina (who was betrothed to ‘Olopana), up until the birth of Kamapua’a, the one for whom this story was documented.

I take full responsibility for the English translation of this chapter, as in the first chapter that I presented a few days ago on this blog.  And so again, I beg your forgiveness if any Hawaiian scholars find any errors or flaws in my translation.  I am by no means yet an expert on translation, but I would like to think that my work is pretty accurate.  If there is anyone who may be interested in reading a full translation of this tale, you can find it here in Dr. LIlikalā Kame’eleihiwa’s book, “A Legendary Tradition of Kamapua’a, the Hawaiian Pig-God” here.

As such, I hope that you do enjoy this next part of the tale which has been passed down for centuries by my ancestors. – Kalauokamaile, 2008.

HE MOLELO KA’AO NO KAMAPUA’A

KE KEIKI PUA’A A KAHIKI’ULA ME HINA – KA MO’OPUNA PUA’A A KAMAUNUANIHO – KA HOA PAIO HO’I O PELE, KA WAHINE O KA LUA I KĪLAUEA, A HALA LOA AKU I NĀ KŪPUNA O KŪKULU O KAHIKI.

‘O ‘oe ia e Haunu’u, e Haulani,
E Ha’alokuloku,
Ka Manō, e ka I’a nui,
E U’i, e U’ilani
Kō  inoa Pua’a ia, e ō mai.

‘Ī akula ‘o Kamaunuaniho i kona mau kaikunāne: Pehea lā ko kākou pono, ke hiki hou nā luna o ke ali’i, a lawe ‘ia aku kākou i mua o ‘Olopana.

‘Ī maila ‘o Kūliaikekaua, ‘a’ohe pilikia, a mai hopohopo ‘oe no mākou; e holo loa nō mākou i Kaua’i, aia ke ao ‘āina lā ke kau maila i lalo, ‘o ke awa kā ho’i ia, papae aku mākou, he mea ‘ai ia kalo mo’a.

Ia manawa i ‘ae aku ai ko lākou kaikuahine, a hā’awi a’ela lākou i ke aloha hope loa.

E ho’ohuli a’e ko kākou alanui hele ma ke kuamo’o pololei o ko kāua mo’olelo.

I ka manawa a nā luna i hō’ea aku ai i mua o ke ali’i, ‘oiai ‘o ia e noho ana ma Puhā, ua kauoha koke akula ke ali’i i kona kahuna, iā Kuikui, a ‘o ka inoa o kāna wahine, ‘o Pāhonu.

I ka wā a ua kahuna nei i hō’ea aku ai i mua o Olopana ke ali’i, ua nīnau akula ‘o ia: Ma ke ola ‘ana o ke ali’i, he aha ka hua’ōlelo i kauoha ‘ia a’e nei ke kanaka?

Eia ka hua’ōlelo, wahi a ke ali’i:  I kauoha ‘ia aku nei ‘oe, e hele mai i mua o’u i kēia lā; no ka mea, ua pae mai nei kekahi wa’a mai Maui mai, ma ka lā i nehinei, a he ‘elua kā mau wāhine o luna o ka wa’a.  He aha lā ka pono no kēlā mau wāhine, e hō’ike mai ‘oe i kou ‘ike kahuna?

E make kēlā mau wāhine e pono ai, a ‘o ia wale nō ka’u hō’ike i mua ou e ke ali’i.

Ua kūlou ihola nā maka o ke ali’i i lalo, a liuliu aea a’ela nā maka i luna, a nānā pono maila i mua o Kuikui kāna kahuna, a pane maila:  ‘A’ole e make, e ho’ōla i kēlā mau wāhine na ke ali’i.

E noho a’e au i nā lā kapu Heiau a noa a’e, a laila, ki’i aku au i mau wāhine na’u.  E kauoha aku i nā kānaka, e kūkulu i halelau no a’u mau wāhine e noho ai.

Ua ho’okō ‘ia ka leo ali’i, ua pūpūkahi a’ela nā maka’āinana o Ko’olaupoko no ke kūkulu ‘ana i ka hale.

A ua ho’i akula ke kahuna i kona hale, me ka hā’awi pū ‘ana aku i kāna mau hua’ōlelo hope loa i ke ali’i:

‘A’ohe nō ho’i he wā a puni a’e ka ‘āina, loa’a ‘ē iho nei ho’i kēia mau wāhine hou āu.

‘A’ohe ho’olohe aku o ke ali’i i nā ‘ōlelo a ke kahuna ona, no ka mea, ‘o ka mea mau nō ia i nā ali’i; e like nō ho’i paha lā me ke ali’i, me Kahahana; ‘a’ole i ho’olohe aku i ka ‘ōlelo a’e a Ka’ōpulupulu kona kahuna.

A ke waiho nei ka ‘ōlelo kaulana a Ka’ōpulupulu, a hiki iā kākou i kēia wā: I nui ke aho a pā ka ‘ili i ke kai, no ke kai ho’i ua ‘āina.

I ka pa’a ‘ana o ua halelau nei, ua ho’onoho ‘ia aku lāua nei i loko o ua hale nei, no ke kali o ‘Olopana a hiki i ka wā e noa ai kona Heiau, a laila ‘ike aku i ke kaikamahine o Maui.

Akā i ka wā i lohe aku ai ‘o Kahiki’ula, ke kaikaina o ‘Olopana, i kēia mau wāhine u’i, no ka ho’okapu ‘ana i nā kino o kēia mau wāhine, na kona hānau mua, ua naulani a’ela kona pōki’i, ma ka wehe ‘ana i ka maluhia o Hina.

Ma kekahi ahiahi li’ulā ua iho akula ‘o Kahiki’ula me kona kahu, i kai ‘o Oneawa, e hālāwai malihini pū me Hina mā, me ka mana’olana nō o Kahiki’ula e ‘aki ‘ia mai ana no kāna mauna.

A pēlā ‘i’o nō, ua hele ‘i’o akula nō ‘o ia a hālāwai me Hina mā, me nā mana’o aloha, a kū nō ho’i i ka ‘i’ini o loko.

A ua hui a’ela lāua ma ia pō, he kāne a he wahine, a pēlā lāua i noho kāne a wahine ai a hala nā pō he ‘ekolu, a i ka ‘ehā o nā pō o ko lāua nei moe pū ‘ana, ua kā loa ‘ia ‘o Kahiki’ula e ka hiamoe, a i ke ala ‘ana a’e, aia ka lā i luna.

Ua ho’i akula ‘o ia no kona hale, a ua ‘ike ‘ia maila ‘o ia e kekahi kaikamahine, a nāna ha’i aku iā ‘Olopana, hui pū ‘o Kahiki’ula me Hina.

I kēlā wā i lohe ai ‘o ‘Olopana i ka hana pono ‘ole a kona pōki’i, no laila, ua pi’i ‘ino a’ela kona huhū me ka mana’o lā ho’i o ‘Olopana, nāna ia wahine o ka ho’omalu ‘ana, a hala a’ela ho’i nā lā kapu o kona Heiau; a laila, ‘ike aku i nā maka o ka wahine, eia kā auane’i e puehu ‘ē ana iā Kahiki’ula.

No laila, ua kipaku  ’ia akula ‘o Kahiki’ula me kāna wahine me kona makuahōnōwai wahine.

Ua hele akula ‘o Kahiki’ula mā ma ia lā nō, a hiki lākou i Ka’awa, a ua hala ‘ia lākou nā lā he ‘elima ma laila.

A lohe a’ela ke ali’i ‘Olopana i ka noho kokoke mai nō o kona kaikaina āna i huhū ai me ka wahine ho’i a lāua.

Ua kauoha koke akula ‘o ia i nā luna, e hele aku a kipaku loa aku iā Kahiki’ula mā, a ma kahi mamao loa aku lākou e noho ai; a ua ho’okō ‘ia ia leo kauoha o ke ali’i.

A ua ho’omaka hou akula lākou e hele a hiki i Kaluanui, a ua kōkua mai nā kama’āina, ma ke kūkulu ‘ana i hale no lākou nei, a ua pau a’ela ko lākou nei pilikia hale, a ua lawelawe aku ‘o Kahiki’ula ma nā mea e lako ai ko lākou noho ‘ohana ‘ana.

Ua hāpai a’ela ‘o Hina i kā lāua keiki makahiapo, a i ka hānau ‘ana mai he keiki kāne, a ua kapa ‘ia kona inoa ‘o Kahikihonuakele.

Ma hope iho hāpai hou ihola ‘o Hina, a i ka hānau ‘ana mai he keiki kāne, ua kapa ‘ia ihola kona inoa ‘o Kekele’aikū; a hāpai hou nō ‘o Hina, ‘o ka ‘ekolu ia o nā keiki, a hānau maila he keiki pua’a, ‘o ia ho’i ka mea nona kēia mo’olelo a kāua e heluhelu nei, a ‘o ka ‘ehā o nā keiki i hānau mai ai, he kaikamahine, ‘o ia ho’i ‘o Leialoha.

A i ka manawa i nui a’e ai ‘o ia kaikamahine, ua lele akula ‘o ia i ka lani, a lilo kona kino he kino ua, a ua kapa ‘ia ‘o Kauanāulu.

A e ‘ike aku ana kākou ma kēia hope aku o ko kāua mo’olelo nei, i ka ho’olohe a kōkua ho’i o ke kaikuahine o Kamapua’a iā ia.

Ma kēia wahi e ho’opoina loa aku kākou i ke kaikuahine kino ua o Kamapua’a, a hiki i ka wā e pai ai o ka ‘o’ole’a o ia kaikamahine ‘e’epa, a Hina lāua ‘o Kahiki’ula.

Ua noho ‘o Kamaunuaniho me kāna mau keiki a me nā mo’opuna; a ua nunui nā mo’opuna kānaka a Kamaunuaniho i kēlā manawa, ‘o ia ho’i ‘o Kahikihonuakele a me Kekele’aikū.

Ua hānai ihola ‘o Kahikihonuakele, he ‘īlio kāna hānai, a ‘o kā Kekele’aikū ho’i he pu’u kāna hānai, a ‘o ia pua’a, ‘a’ole ia he pua’a ‘oko’a, akā, ‘o ko lāua pōki’i nō ia i hānau pua’a ‘ia ai.

Ua haku ihola ‘o Kamaunuaniho he mele inoa no ka mo’opuna pua’a ona, a ‘o ia iho kēia:

Hānau a’e nō
‘Ō’ili ana i ka hau anu o ka mauna,
‘O HIwahiwa ‘oe,
‘O Hamohamo,
‘O ka maka o ka ‘ōpua,
I hānau ‘ia i ka uka o Kaliuwa’a,
‘O kou inoa ia, e ō mai -

A hū a’ela ua wahi pua’a kinolau nei.

‘O ka noho ‘ana o Kahiki’ula mā me kā lāua keiki kanaka, ‘o ka pi’i i ke kāpili manu i uka o ke kuahiwi, a ‘o ka inoa o ia kuahiwi ‘o Kahinahina, aia ia wahi i ka uka o Kaliuwa’a.

Ua ho’ohala ‘ia ko lāua mau lā ‘ōpio ma ia hana, o ia au kahiko, a i ka wā e loa’a ai kā lāua manu, ua ho’i lāua i kai; me ko lāua mau mākua, a me ke kupunawahine, a me nā holoholona ho’i a lāua, a ua hala ho’i nā lā makapehu i’a o lākou ia mau lā.

Ua hānai nō ho’i ‘o Kahikihonuakele, i kāna ‘īlio me kahi ia manu, a pēlā nō ho’i ‘o Kekele’aikū; ua hā’awi nō ho’i ia i ‘i’o manu, na kona wahi pōki’i pua’a.

A pēlā mau ko lākou ho’i noho ‘ana, a hiki i ka wā a ua mau keiki nei, i pi’i ai i ka mahi’ai, i ka uka o Kaliuwa’a, ua ho’omākaukau ‘o Kahikihonuakele i kāna hā’awe huli, no ka pi’i ‘ana i ke kanu huli i uka o Kaliuwa’a, a ua ho’omākaukau ihola nō ho’i ‘o Kekele’aikū, i kāna hā’awe huli.

A e alualu pū ana nō ho’i kā lāua nei mau wahi holoholona ke pi’i lāua nei i uka i ka mahi’ai.

A ua ho’omaka ‘o Kahikihonuakele e pi’i me kāna hā’awe huli a ma hope aku nō ho’i ‘o Kekele’aikū pi’i ‘ana me kāna wahi pua’a.

A ua ‘ōlelo maila ke kupunawahine o lāua nei:  E hana kāua i kō hā’awe huli a pa’a, a laila, ho’ouka aku i luna o kō wahi pua’a i ‘ole ‘oe e kaumaha.

No ka mea, he aha ho’i ka waiwai o ka hānai wale iho nō i nā wahi pua’a, ‘o ka waiwai paha ia o kou luhi ‘ana iā ia.

‘Ī maila ‘o Kekele’aikū:  ‘A’ole na’u nō e hā’awe a’e ka hā’awe huli a māua, he minamina au i ku’u wahi pua’a.

Ua maopopo nō iā Kamaunuaniho, ua hiki nō i kāna mo’opuna pua’a ke lawe i kēlā hā’awe huli nui ma luna o kona wahi kino nuku.

‘A’ole i ho’olohe aku ‘o Kamaunuaniho i nā ‘ōlelo a Kekele’aikū; akā, ua hauhoa ihola ‘o ia i nā hā’awe huli a pa’a, ho’ouka ihola i luna o kahi pua’a, me ka ho’opa’a ‘ana a pa’a ma nā ‘ao’ao o kahi pua’a.

‘A’ohe i ‘emo ia pi’i ‘ana aku a Kekele’aikū me kona wahi pōki’i pua’a, hō’ea akula lāua ma kā lāua nei mahina ‘ai.

A ua ho’omaka akula kēia e hele e nānā i ke kanu huli ‘ana a kona hānau mua; akā, ua ‘ōlelo maila kona hānau mua iā ia nei:

Kai nō ho’i e kanu ana ‘oe i kāu mau hā’awe huli; eia kā kāu, ‘o ka hele mai e nānā i ka’u kanu huli ‘ana.

Pane akula ‘o Kekele’aikū: E alu pū ho’i paha kāua i kāu mahina ‘ai a puni, a laila kanu pū aku ho’i kāua i ka’u a pau, uho’i kāua i kauhale?

‘A’ole i pau.

Kaliuwa‘a Falls circa 1920

The pig child of Kahiki‘ula and hina – the pig grandchild of Kamaunuaniho – the adversary of pele, the woman of the pit at Kīlauea, and all of his tale until his passing to the ancestors at the pillars of kahiki.

You are the one, Haunu’u, O Haulani,
O Ha’alokuloku,
The shark, the big fish,
O U’i, O U’ilani,
This is your pig name, answer to it…

Kamaunuaniho told her brothers: “How will we survive, when the guards of the chief return, and we are taken before ‘Olopana?”

Kūliaikekaua responded, “No problem, and don’t you worry about us.  We will travel far to the island of Kaua’i, for there is the land cloud, and where it rests below, there is a harbor in which we can land safely, where we will ‘feast of the cooked taro’” (live life at ease).

At that, their sister consented, and they all bid each other their final farewells.

Let us turn the path of our story upon the correct path of our story.

When the guards arrived before the chief, which was at the time, in Puhā, the chief immediately summoned his priest, Kukui. (Kukui was married to Pāhonu.)

When this priest arrived before ‘Olopana the chief, he asked, “By the life of the chief, what has been commanded of the servant?”

Here is what was said, according to the chief: “You have been summoned, to come here before me this day, because, a canoe has just landed from Maui, just yesterday.  And upon this vessel are two women.  What should be done with them, give me your priestly opinion?”

“The proper thing to do is to kill those women, that is all I have to share in the king’s presence.”

The chief lowered his head in thought, and soon thereafter raised his gaze upon Kukui, his priest, and answered: “No, they will not die.  These women will be saved as wives of the chief.”

“I will stay here until the days of kapu placed on the heiau have been lifted, at which time I will take the women as my own.  Order the people to build a house of leaves for my wives to live in.”

The voice of the chief was fulfilled, and all the people of Ko’olaupoko united to build a house.

Then, the priest returned to his home, after giving his final words to the chief:

“Indeed, in no time the land will be overtaken, for your new wives have already been taken.”

The chief did not heed the warning of his priest, because, this was what chiefs normally did.  For the same thing had happened with the chief Kahahana.  He had also not heeded the prophecy of his priest Ka’ōpulupulu.

And the famous warning of Ka’ōpulupulu remains with us until this very day:  ”Take a deep breath until your skin touches the sea, for the sea indeed is this land.” (Ka’ōpulupulu made this prophecy to his son, Kahulupu’e, right before they were to be killed by Kahahana’s men.  The prophecy foretold that Kahahana’s kingdom would be overtaken by a force across the sea.  The prophecy came true when the armies of Kahekili of Maui invaded O’ahu and killed Kahahana a few years later.)

When the house was completed, Hina and Kamaunuaniho were settled into it, to wait for ‘Olopana to come, once the days of kapu were over, only then would he see the “daughter” of Maui. (Hina)

However, when Kahiki’ula, the younger brother of ‘Olopana, had heard about these beautiful women, and the prohibition placed upon them by his older brother, this younger brother thought about “undoing” the “sanctity” of Hina.

One evening at twilight, Kahiki’ula and his attendant went down to the seashore at Oneawa, and met with the strangers, Hina and her mother, with the hope that her “mountain” may be “nibbled” at.  (In the hopes that she may consent to sleep with him.)

And so it happened.  Kahiki’ula actually went and met with Hina, with thoughts of love, and the desire burned with him for this fine woman.

The two were united that very night, man and woman, and in that way, they lived as man and wife for three nights.  On the fourth night of their consummation, Kahiki’ula was consumed by sleepiness, and by the time he had awoken, the sun had already risen.

He then returned to his house, but was seen by a girl.  The girl ran and told ‘Olopana that Kahiki’ula and Hina had slept together.

Upon hearing of the improper behavior of his younger brother, ‘Olopana became enraged by the thought of his intended wife, which he had waited for due to the sacred days of his temple, after which he would have been able to see his wife. And yet, here it was that she had already been “routed” by Kahiki’ula.

Therefore, Kahiki’ula and his wife and mother-in-law were banished.

Kahiki’ula and his new family departed that very day and traveled until they reached Ka’a'awa, which was a 5-days journey from Oneawa.

‘Olopana had soon heard this younger brother, with whom he was angry, was living with his intended wife nearby.

He quickly ordered his guards to go and banish Kahiki’ula and his new family to a place far, far away.  This royal command was quickly carried out.

They set out again and traveled until they reached Kaluanui, where the natives of that area helped Kahiki’ula to build a home for his family, and from that point on, their problem of residency was put to rest.  Kahiki’ula settled in and brought all the things that would be necessary for their livelihood there.

Hina became pregnant not long after that with their first-born child, a son who was to be named Kahikihonuakele.

Soon afterward, Hina became pregnant again and gave birth to another son, named Kekele’aikū.  Upon her third pregnancy, Hina gave birth to a pig child, the one for whom this story you are reading is told.  And as for the fourth, and final child, it was a girl, who was called Leialoha.

When this girl had grown, she flew into the heavens and her body became a form of rain, at which time she was called hereafter, “Kauanāulu.”

As we shall see later in our tale, this sister of Kamapua’a will heed his calls and come to his aid in several of his adventures.

At this point in our tail, we will forget for a moment, the rain-bodied sister of Kamapua’a, until the strength of this magical daughter of Hina and Kahiki’ula is needed.

Kamaunuaniho (Hina’s mother) lived with her children and her grandchildren.  By this time in our story, her grandchildren had grown into fine young men, speaking of course of Kahikihonuakele and Kekele’aikū.

Kahikihonuakele raised a dog as a pet, and Kekele’aikū raised a pig.  This pig, of course, was not a different pig, but rather, his younger brother (Kamapua’a).

Kamaunuaniho composed a name song for her pig grandchild, and this is what it said:

Born indeed,
Appearing in the snow of the mountain,
You are Hiwahiwa,
You are Hamohamo,
The eye of the cloud,
Born in the uplands of Kaliuwa’a,
This is your name, answer it -

And so emerged the many body forms of this little pig.  (By body forms, I mean, that Kamapua’a had the ability to change himself into several things: a handsome man, a great big boar, a certain type of fish, etc.)

The life of Kahiki’ula and his family with their human children consisted of going up into the mountains to catch birds for food.  The name of this mountain was  Kahinahina, which was located upland of Kaliuwa’a.

Their youthful days were spent doing this work, and when they caught birds, they returned to the seashore, with their parents and their grandmother, and their pets.  In this way, their days of hunger and suffering passed.

Kahikihonuakele raised his dog on birds, and so also did Kekele’aikū.  He served his younger pig brother the meat of birds.

And thus they lived until such time as their children began going upland to farm, in the uplands of Kaliuwa’a.  Kahikihonuakele prepared his bundles of taro stalks, in order to plan them in the uplands.  Kekele’aikū followed suit as well.

They would always be chased by their pets whenever the two young men went inland to farm.

Kahikihonuakele started to climb upland with his bundles of stalks, followed closely by Kekele’aikū and his little pig.

Their grandmother had told them: “Let us tie your bundles securely and send them up on your little pig, so that you will not be burdened and tired.”

“For what is the worth of raising  little pigs, perhaps the value is in putting your burdens upon him.”

Kekele’aikū responded:  “No, I will bear the burden of our bundles on my back.  I pity my pig.”

Kamaunuaniho indeed understood, that her pig grandchild could easily carry those bundles of taro stalks on his little body.

Kamaunuaniho did not heed the words of Kekele’aikū, instead she tied the bundles tightly to the pig’s body and sent him off into the uplands.

In no time, the journey upland of Kekele’aikū and his little pig-brother was over, and they arrived at their farm.

He (Kekele’aikū) then began to go and look at the planting of his elder brother, when his older brother said to him:

“I thought you were planting your taro tops, and yet, here you are coming to watch me plant.”

Kekele’aikū then answered: “Perhaps you and I should work together to plant your stalks.  And when it is done, then we can plant mine.  Afterwards, we can return to the village?”

To be continued.

Ka‘a‘awa Valley, home of Kamapua‘a's family

‘Auhea ‘oukou e nā makamaka heluhelu o nei honua e hele mau mai ai i ku’u wahi li’ili’i o ka punaewele.  He makana ka’u ia ‘oukou ma o ka ha’i mo’olelo ‘ana.  Kainō paha ua kama’āina ‘oukou i ka hapa o ka mo’olelo nui o Keaomelemele, ka wahine i kaulana ai i ke oli i ka wā kahiko.  Eia kā auane’i kahi mo’olelo hou no kā ‘oukou ho’onanea a wālea i kēia makahiki hou e hiki mai ana.  He mo’o ka’ao ia e pili ana i ka pua’a akua nona ka inoa ‘o Kamapua’a.  He kupua kolohe loa ia a kaulana nō kāna i hana ai a puni nā mokupuni o Hawai’i.

Ua kākau pāne’e ‘ia ua mo’olelo nei ma ka nūpepa Ka Leo o Ka Lāhui i kanaonokūmāhiku mau mahele mai ka lā iwakāluakūmālua o Iune a i ka iwakāluakūmāwalu o Kepakemapa ka makahiki ‘umikūmāwalu kanaiwakūmākahi.  ‘A’ole i ‘ike ‘ia kai kākau ‘oia’i'o ia ka’ao, akā ho’i, iā ia nō ka maiau a keu i ka ha’i mo’olelo ‘ana, ‘a’ohe mea e ola ana hiki ke ha’i pili.

I hoihoi paha kahi o ‘oukou e heluhelu i ka mo’olelo i unuhi ‘ia i ka Pelekāne, hiki ke kū’ai mai i ka mo’olelo o Kamapua’a i pa’i ‘ia e Kauka Lilikalā Kame’eleihiwa penei.

Eia iho ka mahele mua o ka mo’olelo, kai pa’i ‘ia ma ka lā iwakāluakūmālua o Iune i ka makahiki ‘umikūmāwalu kanaiwakūmākahi.  No nā haunauna hou, ua ho’okomo au i nā hune hou o ke kākau ‘ana, ‘o ia ho’i ka ‘okina a me ke kahakō i ma’alahi a’e ka heluhelu ‘ana.  A na’u nō ka unuhi i ka ‘ōlelo Haole, no laila, inā ‘ike paha kahi o ‘oukou i kahi mau hewa a hemahema, e kala mai ia’u.  Nui nā mea e pohihihi ai ia po’e lāhui hou, i ma’a ai nā kūpuna o ke au i hala.

Ke aloha nui iā ‘oukou pākahi a pau loa mai ka lae o Kumukahi a hiki i ka mole ‘olu o Lehua, mai ka ho’oku’i a ka hālāwai i nā kūkulu o Kahiki, aloha mai kākou.  – Kalauokamaile

Where are you, dear readers of this great world who come faithfully to this tiny spot on the web.  A gift I have for you this Christmas, a gift in the form of a story to be told.  Perhaps some of you remember part of the tale of Keaomelemele, which was posted in parts earlier this year.  It was the story of a woman who was famous for her chanting in the ancient days.  Here, however, we present another legend for your enjoyment and pleasure which will be featured in this new year.  It is a legend about the pig god named Kamapua’a.  He was a mischievous character whose deeds were famous throughout the Hawaiian Islands.

The legend was written and published in a number of serial issues of the newspaper, Ka Leo o Ka Lāhui, the total number of which was 67 parts from June 22 until September 28, 1891.  It is not known who is responsible for this published version, but whoever it might have been, it is clear that this person(s) possessed a great knowledge of the art of Hawaiian story-telling, for there is none alive today that could match this author’s brilliance.

If some of you are so inclined to read a modernly published English translation of this epic, you can purchase “A Legendary Tradition of Kamapua’a” by Dr. Lilikalā Kame’eleihiwa here.

Here below is the first installment of the legend, which was printed in the June 22, 1981 issue of Ka Leo O Ka Lāhui.  For the new generation however, I have inserted two modern diacritical markings, the ‘okina and the kahakō, which were added to the Hawaiian written language in 1978, to make reading comprehension more easy.  I am also responsible for the English translation provided, so if there should be any errors or flaws in my translation, I do apologize.  The language used so many centuries ago is often obscure and confusing to myself and others of the new generations.

I also apologize for any abrupt flawed usage of the English language.  In translation work, it is often very difficult, and sometimes impossible to fully translate the nuances and subtleties of one language into another. Having said that, I have tried to translate as close to the original Hawaiian as possible,  at the expense of a more eloquently-put English translation.

However, my great love to each and every one of you, from the cape at Kumukahi to the root of Lehua, from the zenith to the horizon at the pillars of Kahiki, greeting to us all.  – Kalauokamaile, 2008.

HE MOLELO KA’AO NO KAMAPUA’A

KE KEIKI PUA’A A KAHIKI’ULA ME HINA – KA MO’OPUNA PUA’A A KAMAUNUANIHO – KA HOA PAIO HO’I O PELE, KA WAHINE O KA LUA I KĪLAUEA, A HALA LOA AKU I NĀ KŪPUNA O KŪKULU O KAHIKI.

‘O ‘oe ia e Haunu’u, e Haulani,
E Ha’alokuloku,
Ka Manō, e ka I’a nui,
E U’i, e U’ilani
Kō  inoa Pua’a ia, e ō mai.

‘ŌLELO HO’ĀKĀKA – ‘O kēia paha ka mo’olelo ho’okala kupua, a ho’opāha’oha’o i ka no’ono’o o ke kanaka, a kou mea kākau e pāne’e aku nei i mua o nā makamaka heluhelu o ka nūpepa Ka Leo O Ka Lāhui; e pili ana i kēia kanaka Pua’a i hānau kupaianaha ia – A i lilo ho’i ia i Akua no kekahi hapa o kēia lāhui kānaka e ho’omana ai i ke au kahiko, mai kona mau kūpuna mai, nā mākua, kona hānau ‘ana a me kona ikaika lua ‘ole.

Inā e ‘ike ana ka mea e heluhelu ana i kēia mo’olelo, i nā hemahema a me nā kīna’una’u, e pono nō e kala mai, ‘oiai, ‘a’ole paha i like loa ka mo’olelo a kēlā a me kēia mea e pa’a mai nei i kēia wā, e like me kēia, ‘a’ole nō paha he mea e ola ana i kēia manawa i ‘ike i nā mea i hana ‘ia i nā lā iokiki loa; ‘a’ole nō i akāka ka mea pololei.

‘O Kananananui’aimoku (k), noho a’e iā Haumealani (w), ke kaikamahine no Kuaihelani, mai ke kūkulu mai o Kahiki.

‘O Kananananui’aimoku (k), no ka pali ia ‘o Kapulehu, e pili lā i Waihe’e, Maui, ‘o ia kona one hānau.

Ua hānau mai na Kananananui’aimoku (k), me Haumealani (w), kēia mau keiki; Kamaunuaniho (w), Haunu’u (w), Haulani (k), Ha’alokuloku (k), Kamanōkai’anui (k), Lono (k), U’i (k), U’ilani (w), Kūliaikekaua (k), a me ‘Awe’aweikealoha (k), pau nā kūpuna o Kamapua’a.

Ua lō’ihi nā lā o ka noho pū ‘ana o Kananananui’aimoku me kāna wahine; a mai loko mai ho’i o ka launa mau pūhaka kēlā po’e keiki i ho’i ke pākahi ‘ia a’ela ko lākou mau inoa ma luna.

A ma hope mai o ia manawa, ‘oiai, ua lu’a ihola ka noho pū ‘ana o ke kāne me ka wahine, a ke pi’i māhuahua a’ela ka nui o ke kino o kā lāua kaikamahine makahiapo, a pēlā pū nō ho’i me kekahi mau keiki ‘ē a’e a lāua.

Ua hānai kapu ‘ia ‘o Kamaunuaniho, mai kona mau lā ‘ōpio mai  a hiki i kona nui loa ‘ana, a i kūpono ho’i no ka ‘ike ‘ana aku i ke kāne.

I loko o kēia manawa a ka makuakāne e ‘ike nei i ka nui kūpono o kāna kaikamahine no ke kāne, no laila, ua ulu a’ela nō ka mana’o ‘i’ini i loko ona no ka lawe ‘ana mai i kā lāua kaikamahine makahiapo i paepae ‘ao’ao hou nona.

I ka wā i ‘ike lihi ai ‘o Haumealani i ka hana aloha ‘ole a kāna kāne iā ia, no kā lāua kaikamahine, no laila, ua hō’ike akula ‘o Haumealani i kona mana’o i kāna kāne.

Akā, ma mua o ka ho’opuka ‘ana aku o ka wahine i kona mana’o, ua pane ‘ē maila kāna kāne:  He aha ka mana’o e ka’u ali’iwahine, e pono nō ‘oe e hō’īke mai.

‘Ī akula kāna wahine iā ia, e aho nō paha e lawe nō ‘oe i kā kāua kaikamahine i wahine hou nāu.

Aia nō ho’i paha ia i kā kāua holo like ‘ana, ke pono nō ho’i paha ia i kou mana’o, wahi a ke kāne i pane aku ai,

He aha auane’i ka’u, na’u nō ho’i i hō’ike akula iā ‘oe, a e noho pū nō ho’i paha kākou.

Inā pēlā ua pono, a noho a’ela nō ho’i lākou nei, he kāne a he mau wāhine.

A i loko o kēia manawa a lākou nei e noho like nei, ua maopopo mua nō iā Haumealani kāna mea e hana ai, e ha’alele ‘ino iho ana ia i ko Hawai’i nei keiki, ua loa’a a’ela nō ho’i nā hua mai ko lāua mau pūhaka aku; a ke hū maila ho’i kona aloha i kona mau mākua, nā ‘ohana, a me ka ‘āina hānau.

Ua ho’omākaukau mua kēia i kona wa’a, me nā lako o ka holo moana ‘ana a me ke kōkua pū ‘ia mai ho’i e kona mau kūpuna akua o ka pō, a pēlā ihola ‘o ia i huli ho’i ai no kona ‘āina makuahine me ka ma’alahi, a ua ha’alele ihola kona wa’a i kona kanaka.

A ma kēia wahi o kā kākou mo’olelo, e ho’opoina kākou iā Haumealani, a e huli hou a’e kākou i hope, a nānā aku iā Kananananui’aimoku me Kamaunuaniho, noho pū ana.

Ua hāpai a’ela ‘o Kamaunuaniho, a hānau maila iā Hina (w), ua hānai kapu ‘ia ihola o ua ‘o Hina e nā kaikunāne o Kamaunuaniho, ma uka o Waihe’e, a hiki i ka nui ‘ana, a ua pili pū a’e nō ho’i me kona nani lua’ole, ua haiamū ihola ka ma’ema’ema’e, me ke onaona pū kekahi ma luna o ko Hina ‘ōiwi kino; a ua ho’opulu mau ‘ia kona kino palupalu e ka wai hu’ihu’i o ‘Eli’eli, ‘o ia ho’i ka wai kaulana o ia ‘āina.

No kēia ‘ike ‘ana o ua mau mākua nei i ka nani ho’omāhie o kā lāua kaikamahine, no laila, ua kūkā pū ihola ‘o Kananananui’aimoku me kāna kaikamahine wahine, a me nā kahu hānai ho’i o kā lāua kaikamahine.

Ma ko lākou kūkā like ‘ana, ua ho’oholo lākou e kapu ka maluhia o ke kīhāpai pua, ‘o kā lākou kamalei, a noa ka ‘ili i ke ali’i nui o ka Moku o O’ahu, ‘o ia ho’i ‘o Olopana.

‘O Olomana (k), noho a’e ai iā Anini (w), hānau mai ‘o Olopana (k), a me Kahiki’ula (k), ‘elua mau keiki ali’i, a kēia mau ali’i o ka moku o O’ahu.

Maopopo a’ela paha iā ‘oukou e nā makamaka heluhelu o kēia mo’olelo nā mākua o Olopana ke ali’i o O’ahu nei i kēlā wā kahiko.

Ua ho’olako ihola nā mākua o Hina, no nā mea e pono ai o ka holo moana ‘ana, no ka huaka’i ‘imi kāne, i ko Ko’olau e kūpono ana me Hina.

Ua waiho iho ‘o Haumealani he lā’au ko’oko’o ‘ula na Kamaunuaniho, he lā’au ho’oilina mai ko Haumealani mau kūpuna mai.

Ua hiki i kēia lā’au ke ho’olilo ‘ia i Wa’a i kekahi manawa, e like me ka makemake o ka mea nāna ia lā’au; a ‘o ia ka wa’a i holo ai ‘o Kamaunuaniho a me Hina, kāna kaikamahine, a me nā kaikunāne ‘ekolu o Kamaunuaniho, U’ilani, Kūliaikekaua, a me ‘Awe’aweikealoha.

He ‘elima ko lākou nui i holo mai ai, mai Waihe’e mai, i nā lā i nā ‘Ole, ‘o ia nā lā wehe o ke au i ka ‘āina, a he mau lā maika’i ho’i ia no ka holo moana ‘ana.

Ua ha’alele iho lākou i ko lākou home a me ko lākou mau ‘ohana ma hope, a hele mai i ka huaka’i ‘imi kāne ho’i a kā lākou kaikamahine.

Ua hele mai lākou ma ke ahiahi o ka lā ‘o ‘Ole Kūkahi, a ma ka ‘auinalā o ‘Ole Kūlua, ua pae akula ko lākou nei wā ma Oneawa.

Kahi kēia a Hi’iaka i ‘ōlelo aku ai i kāna aikāne aloha iā Wahine’ōma’o -

‘O ku’u Ulukoa i kai ‘o Oneawa,
E – aloha wale.

Hō’ole mai ‘o Wahine’ōma’ō me ka ‘ōlelo pū mai:

Wahahe’e wale ‘oe, aia paha i ke kuahiwi e ‘ike ‘ia ai ka ulukoa, ‘a’ole i kahakai.

‘A’ole paha i ‘ike ‘o Wahine’ōma’o, ‘o ka wa’a koa e ‘auamo ‘ia a’ela e nā kānaka ma kai o Oneawa.

I kēlā wā a ko lākou nei wa’a i pae mai ai, ua kapu ‘ia nā kapakai o ka mokupuni o O’ahu nei, ‘a’ole he wa’a e pae; e kapu Heiau ana ‘o O’ahu nei, na ke ali’i na Olopana.

Akā ho’i, i kēia wa’a ho’onānā nō ho’i i pae mai ai, ‘a’ohe he ‘ī a’e e he maka’u, ‘o ia ho’i, ua puni nā makalae o O’oahu nei i ka ho’onoho ‘ia me nā luna kia’i; inā e pae mai ka wa’a he make wale nō ko ke kanaka, ‘a’ohe he ola, a ‘a’ohe ho’i he pu’uhonua e pakele ai.

Ma ia lā a lākou nei i pae mai ai, ua hele maila nā luna, a hālāwai pū me lākou nei, a ua hā’awi akula nā luna i ke aloha i nā malihini holo moana.

Ua nīnau hou akula nā luna, he wa’a aha ko ‘oukou, he wa’a ali’i anei?  A ‘o wai ka inoa o ke ali’i?

‘Ae, he wa’a ali’i, a ‘o Hina ke kaikamahine ali’i o luna o kēia wa’a.

‘Ī akula nā luna, aloha ‘ino ‘oukou, i ka papa’u o ‘oukou i ka make o ke ali’i o mākou; no ka mea, he mau lā kapu Heiau kēia no ua ali’i nei o mākou, no Olopana.

Pane akula ‘o Kamaunuaniho a me kona mau kaikunāne i nā luna, he aha lā auane’i  ho’i ka hewa ke make?  No ka mea ho’i, he mau iwi make nō kā ho’i kēia, a he nani ma ke ana ‘ia, ua make i mua o ke oli’i.

Eia kā auane’i, ‘a’ohe he make o laila, i ka wā i ‘ike ai ua ali’i lā o O’ahu nei i ke kaikamahine o Maui.

A huli ho’i akula nā luna i mua o ke ali’i ‘o Olopana, a hō’īke akula ho’i i kēia mea hou i mua o ke ali’i; ‘ōlelo akula nā luna, he mau wāhine u’i lāua a ‘elua, he wa’a ‘ula, he ‘ula nā mea a pau o luna o ka wa’a, a me ‘ekolu mau kānaka o luna o ua wa’a lā.

‘A’ole i pau.

A LEGEND OF KAMAPUA’A

THE PIG CHILD OF KAHIKI’ULA AND HINA – THE PIG GRANDCHILD OF KAMAUNUANIHO – THE ADVERSARY OF PELE, THE WOMAN OF THE PIT AT KĪLAUEA, AND ALL OF HIS STORY, UNTIL AT LAST, HE PASSED ON TO THE ANCESTORS AT THE PILLARS OF KAHIKI.

You are the one, Haunu’u, O Haulani,
O Ha’alokuloku,
The shark, the big fish,
O U’i, O U’ilani,
This is your pig name, answer to it…

Introduction – This is perhaps a supernatural tale, one that will puzzle the mind of man, that your writer will present in a series of installments for the readership of the newspaper, Ka Leo O Ka Lāhui, about this Pig-man who was born in a strange manner – and who became a God to a portion of this populace who revered him in the ancient days.  This tale will tell of his  ancestors, his parents, his birth, and his unparalleled strength.

If the reader should see any mistakes or flaws, I beseech your forgiveness, it is not perhaps the same version as is well-known by others these days, perhaps there is no one alive today who knows the exact details of things that were done so long ago; the exact truth of this tale is unknown.

Kananananui’aimoku, a man, lived with Haumealani, a woman, the daughter from the pillars of Kahiki.

Kananananui’aimoku, the man, was from the cliff of Kapulehu, near Waihe’e, Maui, there he was born.\

Born to Kananananui’aimoku, the man, and Haumealani, the woman, were these children: Kamaunuaniho (female), Haunu’u (female), Ha’alokuloku (male), Kamanōkai’anui (male), Lono (male), U’i (male), U’ilani (female), Kūliaikekaua (male), and ‘Awe’aweikealoha (male), this concludes the ancestors of Kamapua’a.

Many were the days of the marriage of Kananananui’aimoku with his wife; and from this union was born these children who were individually named above.

And after this time, this living together as man and wife became “worn out”, while the bodies of their first-born daughter had grown, as had their other children as well.

Kamaunuaniho was raised sacredly, from her younger days until she grew up, until such time as she was old enough to look at men.

When the father could see that his daughter had reached the proper age for a husband, the desire began to grow within him to take their eldest daughter as a second wife for himself.

When Haumealani began to notice that her husband had stopped making love to her for awhile, on account of their daughter, she let her feelings be known to him.

But, before the woman could speak her mind, her husband already answered: “What are you thinking my chiefess, you need to tell me.”

His wife said to him, “Perhaps it would be better for you to take our daughter as a new wife.”

“Then perhaps that decision will be ours, but only if it is deemed proper in your way of thinking,” replied the man.

“What did I just say, I shall again explain it to you, we should all live together.”

“If it was indeed proper, then we shall all three live together as husband and wives.”

And during this time while they were living together, Haumealani understood what to do.  She would abandon her children, the fruit of her loins; her love for her parents, family, and homeland surged within her.

She began to prepare her canoe with all the supplies for an ocean voyage with help from her ancestral gods of the night, and in that way she turned away to her motherland with ease, and her canoe left with her  people.

And at this point in our tale, let us forget about Haumealani, and return back to look at Kananananui’aimoku and Kamaunuaniho, and their life together.

Kamaunuaniho became pregnant and gave birth to Hina, a female.  Hina was raised sacredly by Kamaunuaniho’s brothers, in the uplands of Waihe’e, until she was grown and possessing unparalleled beauty.  A purity descended upon her like a fragrance over Hina’s young body, and her supple body was drenched in the crisp waters of ‘Eli’eli, the famous waters of this land.

When these parents saw the handsome beauty of their daughter, Kananananui’aimoku talked with his daughter-wife and the caretakers of their daughter.

As a result of their discussion, they decided to place a kapu upon the “serenity of the flower garden”, their precious child, for the touch only of the high chief of the island of O’ahu, Olopana.

Olomana, a man, lived with Anini, a woman, and gave birth to Olopana (male) and Kahiki’ula (male), two royal children, and these were royal chiefs of the island of O’ahu.

Perhaps, dear reader of this mo’olelo, you should be aware of the parents of Olopana, who also were chiefs of O’ahu in the ancient days.

The parents of Hina gathered up supplies necessary for an ocean voyage, in order to find a husband among those of the Ko’olau area, someone suitable for Hina.

Haumealani left  behind a red cane for Kamaunuaniho, a cane inherited from Haumealani’s ancestors.

This cane could transform into a canoe at any moment, satisfying the desire of the owner of the cane; and it was the canoe on which Kamaunuaniho and Hina, her daughter, traveled with the three brothers of Kamaunuaniho: U’ilani, Kūliaikekaua, and ‘Awe’aweikealoha.

There were about five on this journey, from Waihe’e, during the ‘Ole days of the month, on which the currents flow away from the land, and which also were good days for traveling on the ocean.

They left their home and their families behind, and ventured forth to find a husband for their daughter.

They traveled on the evening of ‘Ole-kūkahi through the afternoon of ‘Ole-kūlua, at which time they landed ashore at Oneawa on O’ahu.

This is where Hi’iaka said to her loving companion, to Wahine’ōma’o -

“My precious koa grove in the sea of Oneawa,
My love to you.”

Wahine’ōma’o retorted by saying:

“You are being deceitful, for it is in the uplands that the koa grove can be seen, not at the seashore.”

Perhaps Wahine’ōma’o did not see the koa canoe being carried by the people seaward of Oneawa.

At the time when their canoe had landed, the shores of the island of O’ahu had been placed under kapu, under restriction: no canoe was allowed to land, for O’ahu was to be placed under a kapu of the temple, for the chief, Olopana, had declared it to be so.

However, while this canoe was searching for a place to land, no one had thought to be afraid.  However, all of the peninsulas of O’ahu had been occupied by guards.  If a canoe had landed upon the shore, the command given to them was that death would be the penalty, no one should live, and there would be no place of refuge to save them.

On this day when they landed, the guards approached and met with them.  The guards greeted the voyaging strangers.

The guards questioned further, “What kind of canoe is this?  Is it a royal canoe?  And what is the name of the chief of this canoe?”

“Yes, it is a royal canoe, and Hina is the princess of this canoe.”

The guards then said, “Pity you, you will become corpses upon the order of our chief, for these are days on which the kapu of the temple have been placed by this chief of ours, Olopana.”

Kamaunuaniho and her brothers answered, “What is the crime committed for which we should die?  For you see, these are indeed dead bones, ones that contain beauty which must be evaluated, hence death should only come in the presence of the chief.”

Soon after, it was decided that there would be no death there until the chief of O’ahu had seen the daughter of Maui.

The guards then returned to the chief Olopana, and told him of this news.  The guards explained that there were two beautiful women, a red canoe, that everything upon the canoe was red, and that there were also three men aboard the canoe.

To be continued.

The battle between Kamapua'a and Pele

Now Friday night has always been my favorite night of the competition, the hula kahiko night.  Tonight, many hālau hula brought their skills in group hula to the floor.  Being a serious student of hula, chanting, and drumming, the hula kahiko night has always been my favorite.  When modern-day hula competitions began some decades ago, the powers that be separated hula into two major categories:  Hula kahiko, and hula ‘auana.  Tonight was the “hula kahiko” night.  Basically it means “ancient hula.”

“Hula Kahiko” generally applies to hula that were created prior to the 20th century, but more specifically it includes those hula which follow the traditional framework of hula that existed here in Hawai‘i before the arrival of Western society in the 1700s.  The hula kahiko are accompanied with chants and traditional instruments like the ipu heke, the pahu, ‘ulī‘ulī , and ‘ili‘ili among just a few.

One hālau, Hula Hālau o Kamuela, decided to present their rendition of the classic hula pahu (dance accompanied with the sharkskin drum) “Aia i Ni‘ihau Ku‘u Pāwehe.”  This dance honors the people of the island of Ni‘ihau and their skilled ability to create mats made of makaloa fibers.  Hula Hālau o Kamuela is known for their precision and tight formations, and of course tonight was no exception.  If I had to guess, I’d say they’re about to add another championship to their collection.  Hell, sometimes I wonder if anyone is ever going to de-throne this group.  I think that Aunty Leina’ala Heine needs to come back with her hālau “Nā Pualei o Liko Lehua” and hold court on that stage .

Another great performance was given tonight by Hālau Hula Olana who chose to honor Princess Ka‘iulani, the last heir to the throne of the Hawaiian Kingdom at the end of the 19th century.  Their hula honored the various attributes of the princess in a manner befitting her high royal rank.  The women of Hālau Hula Olana were graceful and beautiful as they performed their hula ‘ulī‘ulī (dance accompanied with a feather gourd) with great precision and style.  Their costuming was equally beautiful as well with their dresses made of a powder blue which complimented their ‘ulī‘ulī made with white feathers and a peacock feather center.  I am quite positive that they will place somewhere in the top 5 performances.

On the male side of the hula world, there were a few memorable performances tonight.  Among them were the men of Hālau Nā Mamo o Pu‘uanahulu.  This group consistently places every year and is definitely in the running for the title this year.  Their telling of the story of Kamohoali‘i the shark god was clean well-done.  It’s a shame that I couldn’t find a full picture of them in their costume because they wore beautiful blue puffed malo that really illustrated the beauty of the ocean.

Another group, the men of Kawaili‘ulā, chose to honor the goddess Hi‘īakaikapoliopele, the youngest sister of Pelehonumea, the volcano goddess.  Their dance, Lele Ana ‘o Ka‘ena documents one part of Hi‘īaka’s journey to fetch Pele’s lover, the handsome chief Lohi’auipo.  Just before leaving the island of O‘ahu to fetch the chief on the island of Kaua‘i, the goddess pays tribute to all of her ancestors who lived on the western end of O‘ahu.  The dancers performed this ancient chant as a hula ‘āla‘apapa, a dance accompanied by the ipu heke.  Living up to their reputation, the group’s performance was quick and filled with creative choreography that went right to the limits of hula kahiko.  Thank God for that, because before them, the competition was a bit boring if you ask me!  Now how will they place?  Hmmm I would guess somewhere in the top 3.

However, my favorite performance of the night, and probably the most highly anticipated performance was that of the men from Ke Kai o Kahiki.  Their style of hula is VERY energetic and bombastic.  And of course, just add to that that all of the guys are just F**KING HOT!!  Heheh sorry.. I just had to say that… Anyway, they brought to the floor another part of the Pelehonumea story.  Their hula, “E Kūkū‘ena Ē”, speaks of Kūkū‘ena, an elder sister of Pelehonuamea, who was known for serving ‘awa and making beautiful leis.  The group’s performance of this mele was, as usual, incredible.  Although if I’m being honest, it wasn’t as electrifying as they usually are…but hey, it was still better than anything else on that stage tonight!  If they don’t place in the top 2, I would be highly surprised.

Aloha mai e nā hoakipa mai nā ‘āina like ‘ole o ka honua nui ākea. He lō‘ihi nō ko‘u manawa e hō‘ike mai ai i ka mo‘olelo kupanaha ‘i‘o nō ‘o Keaomelemele. Ua pa‘i ‘ia kēia mahele ma ka lā mua o Nowemapa, ka makahiki 1884 ma ka nūpepa Kū‘oko‘a. Na Mosese Manu i kākau i ia mo‘olelo i ho‘oili ‘ia mai nā kūpuna mai. He mana‘olana ko‘u e ho‘owalea ana kā ‘oukou no‘ono‘o i ua ka‘ao lā. I huikau paha kēia i ka unuhi ‘ana i ka Pelekāne, ua nānā ‘ia ka unuhi a Mary Kawena Pukui, kekahi loea ‘ōlelo Hawai‘i nāna i ka puke wehewehe ‘ōlelo Hawai‘i maiau loa. Inā hoihoi kekahi o ‘oukou, aia nā mahele mua o ia mo‘olelo nui ma ke kau kuamo‘o ‘ōlelo Hawai‘i i ka ‘ao‘ao ‘ākau o nei wahi punaewele.

Greetings to all visitors from various lands on this huge earth. It’s been a long time since I’ve posted about the wondrous story of Keaomelemele. This section of the tale was published on November 1, 1884 in the newspaper Kū‘oko‘a. Moses Manu was the keeper of this story that has been passed down through the generations. It is my hope that you will relax and enjoy this great tale. If perhaps I became uncertain of my translation, I consulted the translation of Mary Kawena Pukui, a noted Hawaiian scholar who wrote the skilled Hawaiian language dictionary. For those who are interested, the earlier sections of this legend can be found under the “Hawaiian History” category on the right side of this website.

No laila e ka mea heluhelu, eia iho ka mahele ‘ewalu o ka mo‘olelo nui o Keaomelemele.

And now, dear reader, here is chapter 8 of the epic tale of Keaomelemele.

Mokuna ‘Ewalu

A no ka maopopo ‘ole iā Kū ma ke ‘ano o kēia mau ‘ouli a lāua e ‘ike nei me ka mana‘o kāhāhā, no kēia mau mea, he aha lā nā mea e hiki mai ana, a no ia mea, ua hā‘ule akula ‘o Hina I loko o ka hiamoe nui me kāna kāne, akā, hiki maila na‘e ka ‘ōlelo a ka Mo‘oinanea ma ka hihi‘o i o Hina mā lā, a no kēia mea, ua puoho a‘ela ‘o Hina a ho‘āla akula i kāna kāne, a iā Kū i ala a‘e ai – a nīnau aku i kāna wahine, ha‘i maila na‘e ‘o Hina, “Ua hiki mai nei ka ‘ōlelo a ka Mo‘oinanea ia‘u ma ka hihi‘o, e ha‘i mai ana, ua ‘ike mai ‘o ia i ko kāua mana‘o ha‘oha‘o no nā mea a pau i ‘ike ‘ia ma ka lewa e kāua, a no laila, ua ha‘i mai nei kēlā, ‘o nā hō‘ailona ia o ke kaikamahine a kāua, i ‘ō‘ili ai ke koko ma ku‘u Manawa; a ‘o ia kā kāua kaikamahine ‘oi aku o ka ‘ike a me ka mana; a ‘o ia kā ke keiki nāna e mālama iā kāua i nā lā hope; a ua ha‘i mai nei kēlā ia‘u, e a‘o kāua i ka ‘oihana ‘ike kilokilo.” A no kēia mau ‘ōlelo a Hina, ua piha loa ‘ia ‘o Kū i ka ‘oli‘oli.

A iā lāua nō e nanea ana, aia ho‘i, ua ho‘ouna ‘ia maila ‘o Kūkeaoloa e ka Mo‘oinanea mai luna mai o Ke‘alohilani, iā ia i hiki mai ai – a kū ana kēia ma ka puka o ka hale o Kū mā, ua ho‘ohikilele ‘ia ka mana‘o o nā mea hale no ka malihini o kēia kanaka i mua o lāua, a no kēia mea, ua nīnau aku nā mea hale i ka malihini, “Mai hea mai ‘oe I hele mai nei? A ‘o wai kou inoa?” Ha‘i maila ka malihini, “No luna mai au o Ke‘alohilani, ‘o Kūkeaoloa ko‘u inoa, he ‘elele au i ho‘ouna ‘ia mai nei e ka Mo‘oinanea, e iho mai e a‘o aku iā ‘olua i ke ‘ano o nā ao – a me nā ‘ōpua, a inā e loa‘a iā ‘olua ka ‘ike kilokilo, a laila, e like ‘auane‘i ko ‘olua ‘ike me kā ‘olua kaikamahine; a ‘o ia ko‘u mea i ho‘ouna ‘ia mai nei i mua o ‘olua i kēia wā.” Aia ma kēia mau ‘ōlelo a Kūkeaoloa, ua ‘ae koke akula ‘o Kū mā i kēia mau ‘ōlelo. A iā lākou nō e nanea ana, ua ‘ōlelo koke akula ‘o Kūkeaoloa i nā kama‘āina, “‘Ānō, e mākaukau i kēia wā no ka hana i ho‘ouna ‘ia mai ai au.” “‘Ae,” wahi a nā kama‘āina. Ia manawa puka maila lākou a pau i waho o ka hale, a noho like ihola ma waho o kīpaepae; aia i kēlā manawa a lākou e noho like ana, aia ho‘i huli a‘ela nā maka o Kūkeaoloa i luna, a noi a‘ela ma ka inoa o ka Mo‘oinanea. He manawa pōkole me he uwea telephone lā, ua hiki akula kēia leo i luna o Ke‘alohilani, a i ko ka Mo‘oinanea lohe ‘ana i ka leo o Kūkeaoloa, liuliu a‘ela lākou me ka mākaukau no nā mea a pau e ‘ōlelo ‘ia aku ai, a ma hope iho i kāhea aku ai ‘o ka Mo‘oinanea i kāna hānai ma nā hua mele ‘oli‘oli penei ke ‘ano:

“E ala e Keaomelemele,
E ala e Ka‘ōwakaokalani,
E ala e Noheaikalani,
E ka liko i ka maka o ka lā – e ala ē.”

I ka pau ‘ana o kēia mele a ka Mo‘oinanea, ala maila ‘o Keaomelemele me kona nani nui, me kona ‘a‘ahu nani ke‘oke‘o, e like me ka hau o Maunakea; aia i loko o kēia wā i kū mākaukau mai ai nā kia‘i, ‘o kēia ka manawa i ho‘omaka ai ka ‘āina ‘o Kuaihelani e hō‘ike i kona mau ‘ano a pau; i kēia manawa nō i kuhikuhi aku ai ‘o Kūkeaoloa iā Hina a me kāna kāne, “‘Ānō, e nānā pono ‘olua i kēlā kaikamahine u‘i nani e noho mai lā i loko o ka lewa, ‘o Ka‘ōnohiali‘i ia i ka maka o ka lā.” A pēlā ‘o ia i kuhikuhi ai i ke ‘ano o nā ao a pau, mai ke ao ali’i – a hiki i ke ao akua he 37 ka nui o nā ao ‘i‘o maoli, a inā e hui pū ‘ia me nā ao i lawe ‘ia mai, mai loko o nā mahele, a laila ua piha he ‘ehā haneri me ‘elima, a pēlā nō ka nui o nā hōkū pa‘a ma ka lani, ka mea i kapa ‘ia ma ka ‘oihana kilokilo, ‘a‘ole e nānā ‘ia nā hōkū o ka lewa, ‘oiai ko lākou mau mahele he mau heluna e like me ke one o ke kai; a pau kā Kūkeaoloa a‘o ‘ana iā Kū a me Hina, a ua loa‘a ka ‘ike a me ka mākaukau, a ma ia ‘ike i loa‘a iā lāua i hiki loa mai ai i Hawai‘i nei, a hiki wale i ka nalohia ‘ana akula o ia mau ‘ike mai kēia au hou aku, a ‘o ia kekahi ‘ike minamina loa i kēia au na‘auao; a pau kēia mau mea, ua ho‘i akula ‘o Kūkeaoloa i luna o ka ‘āina ‘o Ke‘alohilani, a i kona manawa i hiki aku ai, ua nalohia a‘ela nā mea a pau o luna.

E ka mea heluhelu ‘ānō, ke noi hou aku nei au i kou ahonui, e ‘ae mai ia‘u e waiho a‘e kākou i ka ‘ōlelo ‘ana no Keaomelemele a ma hope aku, a e ‘ōlelo pōkole kākou ma kēia wahi no Kū no kona noho ‘ana aku me Hi‘ilei; aia i kekahi lā ua pa‘uhia loa ‘ia ‘o Hina e ka hiamoe, a ua hele akula ‘o Kū ma kekahi ‘ao‘ao o Kuaihelani, a iā ia i noho ai ma kahaone, a iā ia e nanea ana i ka nānā i ka limu kala e waiho ana ma ka ‘aekai, a li‘uli‘u iki, huli akula kona mau maka a ‘ike akula ‘o ia i kēia ao e kau mai ana i luna o ka lewa me he ‘ano wahine lā, a ‘ike ‘o ia i ke ‘ano o ia mea, ua komo koke ihola i loko o kona pu‘uwai ke aloha kupanaha loa, a lilo koke kona mau no‘ono‘o maika‘i i mea ‘ano ‘ē – a ua hiki ‘ole ke mana‘o e ho‘i i ko lāua hale; a e like paha me Pele a me Lohi‘au ko lāua ho‘oipo ‘ana ma ka moe ‘uhane. Iā Hina na‘e i puoho a‘e ai mai kona hiamoe ‘ana, ua loa‘a koke iā ia ka mana‘o ha‘oha‘o no kāna kāne, a iā ia i puka a‘e ai mai ko lāua hale a‘e, huli a‘ela ‘o ia ma ‘ō a ma ‘ane‘i, ‘a‘ole ‘o ia i ‘ike i kāna kāne, akā, huli na‘e ‘o ia a nānā a‘ela i luna, ‘ike akula ‘o ia ma ke ‘ano kilokilo i ke ‘ano o kāna kāne, e noho ana ma kahaone, no laila hele akula ‘o ia ma kuhikuhi a ke ao, a hiki wale i ka loa‘a ‘ana aku o kāna kāne e noho mumule ana; pane akula ‘o Hina, “He aha kāu hana e noho nei ma ‘ane‘i?” Ha‘i akula ‘o Kū, “E nānā wale a‘e ana nō ho‘i i ka nānā i ka lana mai a ka limu kala.” ‘Ī hou akula ‘o Hina, “E ho‘i kāua a ka hale, a laila, ha‘i aku wau iā ‘oe i ko‘u mana‘o.” ‘Ae maila ‘o Kū, a iā lāua i ho‘i aku ai a hiki ma ko lāua hale, pane koke akula nō ‘o Hina, “Ua ‘ike au i kou ‘ano a me kou mana‘o, a ke mana‘o nei au, he mea maika‘i e ha‘i mua mai ‘oe ia‘u i kēia wā, a inā ‘a‘ole ‘oe e ha‘i mai ia‘u, a laila, e kauoha koke nō au iā ka Mo‘oinanea e hō‘ike mai i nā mea huna i loko ou.” A no kēia ‘ōlelo a Hina, ua hiki ‘ole iā Kū ke huna i ka mea a kāna wahine e hō‘ike mai nei, no laila, ua ha‘i ‘o ia i ka mea ‘oia‘i‘o, e like me ka mana‘o o kāna wahine, a no kekahi wā, ua ‘olu‘olu iā Hina ka ‘ae ‘ana aku iā Kū e noho me Hi‘ilei, ‘oiai ‘o ia aia i Nu‘umealani kahi i noho ai; a ma ko lākou ‘ano akua, ua hiki ‘i‘o maila ‘o Hi‘ilei i Kuaihelani a launa pū ihola ‘o ia me Hina a me Kū, a noho ihola me lāua no kahi mau lā; aia ma kēia noho pū ‘ana ‘o Hi‘ilei, ua hala akula ‘o Hina i Nu‘umealani, a noho pū akula ‘o ia me Olopana.

No laila, he mea pono iā ‘oe e ka mea heluhelu ke ho‘omaopopo i ke ‘ano o ua po‘e nei. Iā Kū a me Hi‘ilei i noho iho ai ma ke ‘ano kāne – a wahine; ua hāpai ihola ‘o Hi‘ilei a hānau maila he keikikāne maika‘i, a he ‘ula kona ‘ili a puni, e like me ka ‘ōpu‘u mai‘a, a ua kapa ‘ia kona inoa ‘o Kaumaili‘ulā, a nona ka ‘ōlelo ‘ia ‘ana, Kapuaokanakamaika‘i, a ‘o ia ka lua o nā mea i lawe ‘ia e ka Mo‘oinanea i luna o Ke‘alohilani me Keaomelemele, kahi i hānai ‘ia ai me ka maluhia o kēia mau keiki me ka haumia ‘ole.

Iā Hina ho‘i i noho pū aku ai me Olopana, ua hāpai hou ‘o ia a hānau maila he kaikamahine maika‘i, ua kapa ‘ia ihola kona inoa ‘o Kaulanaikipōki‘i, a ua lilo iā Kū a me Hi‘ilei ka hānai ma Kuaihelani, a no ko Hina mā ‘ike ‘ana ua nele lāua i ke keiki ‘ole, no laila, ua kūkā lāua e ki‘i i ka lua o ka hānai a ka Mo‘oinanea; a holo ia mea, ua kāhea akula ‘o Hina iā Kūkeaoloa. He manawa ‘ole hiki ‘ana kēia i Nu‘umealani, a iā ia i hiki iho ai, nīnau pono maila ‘o ia i ko Hina mana‘o, ha‘i akula nō ho‘i ‘o Hina i kona mana‘o mai ka mua a ka hopa, i loa nō a pau ka ‘ōlelo ‘ana, ia ‘eu ‘ana nō, komo ana kēia i loko o Ke‘alohilani a ha‘i akula ‘ia ka Mo‘oinanea i nā ‘ōlelo a pau; a lohe ‘o ia, ua hā‘awi maila ‘o ia iā Kauma‘ili‘ulā ma ka lima o kāna ‘elele ‘o Kūkeaoloa, a hiki ana i Nu‘umealani, a ua lilo ia he mea ‘oli‘oli nui no Olopana a me Hina. Ma muli o ke ‘ano o ka hānai ‘ia ‘ana o kēia po‘e keiki, ua ka‘awale like lākou a pau me ka ‘ike ‘ole aku o kekahi i kekahi o kēia mau keiki ‘ekolu, a pēlā i noho ai a hiki wale i ko lākou hiki pākahi ‘ana i Hawai‘i nei; ma kēia wahi e waiho ai ‘oe e ka mea heluhelu i ka ‘ōlelo ‘ana no lākou a ma hope aku, a e huli hou a‘e kākou a kama‘ilio no Paliuli me kona kaikunāne kāne.

Aia ma nā helu mua o kēia mo‘olelo, ua hō‘ike ‘ia ko Paliuli mā noho pū ‘ana, ma ko lāua uka ‘iu‘iu, anoano ma ‘Ōla’a. Iā lāua i noho pū ai me ka maika‘i me ke kū‘ē ‘ole no ka manawa lō‘ihi, aia na‘e i kekahi manawa ma hope mai, ua kupu a‘ela ka mana‘o i loko ‘o Kahānaiakeakua e hele e māka‘ika‘i iā Hawai‘i, a no kēia mana‘o o kona kaikunāne kāne, ua ‘ae akula ‘o Paliuli a me Waka i kona mana‘o; i kekahi lā ua kū a‘ela ‘o Kahānaiakeakua a hele akula a hiki i ka puka ‘ana i waho o ka nāhele lā‘au loloa, ua ‘ike akula ‘o ia i kekahi keiki kanaka maika’i e ho‘i ana ma mua ona. ‘O ka inoa o kēia keiki ‘o Waiola, a ‘o kona wahi noho ‘o Kaumana.

I ua keiki nei e ho‘i ana me kona mana‘o ‘ole paha e hālāwai ana ‘o ia me ka nani o Kuaihelani, akā, iā ia na‘e e puahio ana i ka ho‘i, halulu ana kēia mea ma hope ona; i ‘alawa a‘e ka hana, aia ho‘, ua hālāwai maila kona mau ‘ike me kēia kanaka malihini ‘oi kelakela o ka u‘i a me ka nani āna i ‘ike ‘ole ai ma mua; ma kēia ‘ike ‘ana o Waiola, ua ‘ano ‘ē kona no‘ono‘o – a kau maila nā hi‘ona o ka ‘e‘ehia ma luna ona me ke kukuli ‘ana mai i mua o ka malihini, me nā māpuna leo ha‘alulu ‘o ia i puana a‘e ai, “E ka malihini, ‘a‘ole a‘u mea e hana aku ai i mua ou, ‘oiai, ‘a‘ole au i ‘ike i kekahi mea e like me ‘oe a no ka lewanu‘u mai paha ‘oe, a inā ‘oe no Kūkuluokahiki, a laila eia ka‘u noi iā ‘oe, e ola au.”

A no kēia mau ‘ōlelo maika‘i a Waiola, ua pane akula ka malihini i kāna mau hua‘ōlelo, “He ‘oia‘i‘o nō, e like me kāu mea i ha‘i mai nei, ke lawe nei au iā ‘oe i ‘aikāne mau a hiki i ko kāua mau lā hope, a ‘o kou inoa e lilo ia i wai lapa‘au na ka po‘e kahuna ma kēia mua aku.”

I ka pau ‘ana o kēia mau ‘ōlelo a ka malihini i mua o Waiola, ua lilo ia i mea maika‘i i kona mana‘o, a ho‘opa‘a ihola ‘o ia i kona inoa hou ‘o Kūkuluokahiki, a lilo ihola ua keiki nei i kama’āina nona, a ho‘okipa maika‘i akula ‘o ia ma kona hale, a i mua ho‘i o kona ‘ohana, a ua lilo a‘ela ‘o ia i mea nune nui ‘ia e nā kama’āina, me ka nīnau aku – a nīnau mai, pēlā wale nō lākou i mana‘o ai, a hiki wale i ka manawa i niau aku ai ‘o ia me kāna ‘aikāne ma kai ‘o Hilo One. Iā ia i hiki aku ai ma kai ‘o Kaipalaoa, aia ho‘i nā kaikamāhine o Kauakanilehua e haiamū ana, me nā pāpahi lei lehua o Mokaulele, he po‘e kaikamāhine e lihi launa ‘ole aku ai ka mā‘uka‘uka me ua po‘e ‘iwa‘iwa lā o ia mau lā, no lākou ho‘i kēia mau inoa pākahi: ‘o Pi‘ikea, he kaikamahine u‘i, he puni le‘ale‘a ‘o ia, nona ka papa kāhulihuli o Wailuku, me kona kaikaina, ‘o Mokupane, nona ho‘i Waimalino, he kaikamahine puni lei lehua kēia, ‘o Punahoa ho‘i, he kaikamahine puni he‘enalu ‘o ia ka mea nāna e kaulele i ka nalu ‘o Keahua; he po‘e kaikamahine u‘i wale nō kēia, akā, aia na‘e i ka wā i hālāwai mai ai ko lākou mau ki‘i ‘ōnohi me ka hānai a Keānuenue ka hiwahiwa o Waolani, auwē! Ua hā‘ulehia lākou i mua ona, a hā‘awi a‘ela ‘o ia na kāna ‘aikāne iā lākou, no ka mea, ‘a‘ole he wahi lihi launa aku o ko lākou mau helehelena me kona kaikuahine wahine Paliuli, ‘a‘ole nō ho‘i i komo mai kahi mana‘o i loko ona e ho‘ohaumia wale aku i ua po‘e kaikamahine lā no lākou ka pohu la‘i o Hanakahi.

‘A‘ole i pau.

Chapter 8

Because Kū could not understand these signs, they were puzzled. Because of this, they asked each other, “What is going to happen?” Hina went to bed with her husband, but the words of Mo‘oinanea came to her in a dream. Hina awoke with a fright and woke her husband. When Kū awoke, the asked his wife what was the matter, and Hina responded, “Mo‘oinanea spoke to me in a dream and that she knows about how we were so confused by the things we saw in the sky. She said that these things were signs of our daughter who was born from the blood from my head. Her mana will be greater than ours, and that she will be the one who will care for us in our final days. But Mo‘oinanea did also say that we shouldn’t worry because we will be able to read the signs in the future.” Upon hearing these things, Kū became filled with such joy.

And while they were relaxing together, Mo‘oinanea sent Kūkeaoloa to them from Ke‘alohilani. When he arrived outside of Kū and Hina’s home, Kū and Hina were so surprised to see this stranger standing in front of them that they asked, “Where have you come from? And what is your name?” The stranger answered, “I am from above, from Ke‘alohilani. I am Kūkeaoloa, and I have been sent by Mo‘oinanea to teach you the art of reading the omens in the clouds, just as your daughter is able to. That is why I was sent from above to you today. Upon hearing Kūkeaoloa’s words, Kū and Hina quickly consented to what he had planned. And while they were busy around the house, Kūkeaoloa began telling the locals (Kū and Hina), “Now, I am ready to begin the work that I was sent here to do.” “Yes,” replied Kū and Hina. They walked outside and sat along the stone platform. And while they sat there, Kūkeaoloa stared up into the heavens to make his plea in the name of Mo‘oinanea. In a little while, just like through a telephone wire, his voice was heard up in Ke‘alohilani. And when Mo‘oinanea heard the voice of Kūkeaoloa, she prepared all of the things that was asked of her. When she was done, Mo‘oinanea called to her foster child:

“Arise, Keaomelemele,
Arise, Ka‘ōwakaokalani,
Arise, Noheaikalani,
O buds before the face of the sun, arise.”

When this chant of Mo‘oinanea was complete, Keaomelemele awoke in her extraordinary beauty, with her beautiful white cloak, brilliant like the snow of Mauna Kea. It was at this time that the guards stood ready, for it was also at this time that the land of Kuaihelani began to reveal its location in the heavens to Kūkeaoloa who pointed it out to Hina and her husband. “There, look closely at that beautiful gril sitting in the clouds. That is Ka‘ōnohiali‘i in the face of the sun.” He pointed out all the different cloud forms from the chiefly clouds to the godly cloud forms, numbering 37 in all, and if they were combined with the with the many that were subdivided, they would number over 405. So too were number of stars in the heavens named by art of omen reading. The stars were not looked at for their numbers were so great that they were like grains of sand. And when Kūkeaoloa was done teaching Kū and Hina, they possessed the knowledge and ability that was carried all the way to here in Hawai‘i and was used until the days for such things were replaced by those of this era. Kūkeaoloa then returned to Ke‘alohilani and at that moment, the heavenly bodies all disappeared.

Dear reader, I now ask for your patience, and allow me to leave this discussion about Keaomelemele, and let’s talk about Kū and his life with Hi‘ilei. One day, Hina was overcome with sleepiness, Kū had gone off to the other side of Kuaihelani. While he was sitting on the seashore and watching the seaweed washing up on the beach, he caught sight of a cloud in the heavens in the shape of a woman. Gazing upon her beautiful form, he became filled with a strange kind of love, and his good thoughts became a little strange – he could not imagine going back home. Perhaps it was like the courtship of Pele and Lohiau in a dream. When Hina awoke from her slumber, she missed her husband. She walked outside and searched everywhere but could not find her husband. She gazed up into heavens and could see the form of her husband resting on a beach. She followed the directions of the clouds until she found her husband sitting silently. Hina called out, “What are you doing sitting over here?” Kū responded, “Just watching the limu kala floating along the shore.” Hina answered back, “Let’s return home and then I’ll tell you what I’m thinking.” Kū consented and while they were walking back to their home, Hina blurted out, “I saw your image and what you were thinking, and I think it’s best to tell you this right now. If you do not tell me, I will beseech Mo‘oinanea to show me what you are hiding.” Upon hearing this, Kū could no longer keep silent and decided to come clean with the truth. And for once, Hina was happy to allow Kū to dwell with Hi’ilei, meanwhile, she (Hina) would be staying in Nu‘umealani. In her godly ability, Hi‘ilei arrived in a flash in Kuaihelani and met with Hina and Kū. They all proceeded to live together for a few days, and while Hi‘ilei stayed in their house, Hina left to Nu‘umealani to live with Olopana.

Therefore, it is important for you, o Reader, to understand the lifestyle of these people. While Kū and Hi‘ilei lived together as man and wife, Hi‘ilei became pregnant and gave birth to a fine boy. He had red skin like the blossom sheath of the banana. He was called Kaumaili‘ulā (possible translations: “the-arrival-of-twilight,” or “appearance of a mirage”), and sometimes referred to as Kapuaokanakamaika‘i (The-blossom-of-a-handsome-man). He was the second person to be taken by Mo‘oinanea to be raised with Keaomelemele, where they were both raised in serenity, without defilement.

While Hina was living with Olopana, she became pregnant once again and gave birth to a beautiful girl, who was called Kaulanaikipōki‘i and was taken by by Kū and Hi‘ilei to rear on Kuaihelani. And because Hina and her companion saw that they were without a child to raise, they decided to fetch for the second foster child of Mo‘oinanea. Upon making this decision, Hina called to Kūkeaoloa. In no time, he arrived in Nu‘umealani, at which time Hina made her request. She told him everything from start to finish, and as soon as she was done, in a flash, Kūkeaoloa left and went to Ke‘alohilani to relay the message to Mo‘oinanea. Mo‘oinanea listened carefully and placed Kaumaili‘ulā (her 2^nd foster child) in the arms of Kūkeaoloa. When Kūkeaoloa returned to Nu‘umealani, Olopana and Hina became overjoyed at the sight of the child in his arms. Because of the various adoptions, all of the children were separated, and the three knew nothing of each other. They all lived this way until each had arrived here in Hawai‘i. And at this point in our story we shall return to the discussion of Paliuli and her brother.

In the first sections of this tale, it was explained how Paliuli and her brother had come to live together in the uplands of ‘Ōla‘a. While they lived together in happiness without any argument for a long time, there came a time when Kahānaiakeakua decided to venture out and explore Hawai‘i. Paliuli and Waka agreed to Paliuli‘s brother‘s desires. So one day, Kahānaikeakua stood up and walked to the edge of the forest hwen he saw a handsome youth preceding him. His name was Waiola, and his home was in Kaumana.

The youth was on his way home unawares that he would be meeting the handsome youth of Kuaihelani. But, while he was walking swiftly home, he heard a rushing sound behind him. When he looked back, his eyes caught sight of a stranger of exquisite beauty that he had never seen before. While he looked, Waiola’s thoughts became disturbed. A feeling of deep reverence possessed him and he knelt before the stranger. In a shaky nervous voice, he spoke, “Stranger, there is nothing I can do before you in your presence, for I have never before laid my eyes upon you. You must be from the heavens, and if you are indeed from the Pillars of Kahiki, then heed my request of you – spare my life.”

And because of these honorable words of Waiola, the stranger answered by saying, “It is true, as you say, I am taking you as a companion until the end of our days. And your name will forever more be applied to the water of healing used by the priests in the future.”

When the stranger before Waiola had finished speaking, he became satisfied. Kahānaiakeakua took the new name of Kūkuluokahiki and was received by his new friend and his family in their home. He became the subject of wonderment and much discussion among the natives, until he and his companion snuck away to the shore of Hilo. When they arrived at the shore of Kaipalaoa, the maidens of the Kanilehua rain were gathered there, bedecked in leis of lehua from Mokaulele. These girls were like the fine maiden-hair ferns of those days with whom the worthless ones never associated. They were named as follows: Pi‘ikea, a beautiful girl, one who loved pleasure. The flat, unstable rock of Wailuku River was hers. Her sister, Mokupane, belonged to Waimalino. She was a maiden who favored leis of lehua. Another girl, Punahoa, was one who loved to surf and mounted the surf of Keahua. These were all pretty girls, but when their eyes gazed upon the foster child of Keānuenue, the cherished one of Waolani, alas, they fell in love with him. However, he gave them his companion, because, their beauty did not compare with that of his wife/sister, Paliuli. At no time did the thought enter his mind to defile the virgins of the calm land of Hanakahi.

To be continued.

People are always asking me about hula and hula traditions. So tomorrow, I’m going to start a series on the history of men in hula. Hope you guys enjoy it! For now, hope you enjoy this clip of great hula done by some of the hottest men that I know. But what I love about it is, not only are these guys all muscled up, but they’re masculine and smooth…. the epitome of male hula these days.

watch?v=VwL2UQShcio

Tomorrow we’ll start by looking at the role of male hula in ancient Hawaiian society.

‘Ano‘ai e nā hoa makamaka mai ‘ō a i ‘ane‘i nō o ka honua. Eia ka mahele a‘e o ke ka‘ao kupaianaha nui e pili ana i ke kaikamahine ‘e‘ehia ‘o Keaomelemele, ka mea nāna i lilo ai i mea oli lua‘ole ma Hawai‘i nei. He mo‘oka‘ao makahehi nō ia no ka Hawai‘i i pa‘i ‘ia ai ma ka nūpepa Kū‘oko‘a ma ke kenekulia 1800. Ua kākau ‘ia a pa‘i ‘ia ua mahele nei e Mosese Manu ma ka nūpepa ma ka lā 25 o ‘Okakopa 1884. E luana a nanea mai e nā hoa i ia mo‘olelo hi‘ipoi ‘ia e nā kūpuna. E ho‘ā‘o ana wau e unuhi mai i ka mana‘o a pili i ka ‘ōlelo Haole, akā na‘e, maopopo le‘a nō ‘oukou, he ‘ano ‘oko‘a nā ‘ōlelo a pau a no laila, he pa‘akikī ka loa‘a o ka mana‘o kūhohonu o kahi mea.

Greetings to all of you from far and near in this world. Here is the next issue of the wondrous tale of the awe-inspiring girl Keaomelemele, who became known as one of the greatest chanters in Hawaiian history. This is one of the great awe-inspiring tales of the Hawaiian people that was published in the newspaper Kū‘oko‘a in the 1800s. This section of the story was published written and published by Moses Manu in the paper on October 25, 1884. Sit back, relax and enjoy, oh dear reader, one of the cherished stories of my ancestors. I will attempt to translate the story as close to the original Hawaiian intent as possible, but I am sure that you realize that certain things cannot be translated, and as such, the translation may seem awkward and strange at certain points.

Mokuna ‘Ehiku

I ka wā a ka Mo‘oinanea i lawe a‘e ai i ke koko i puka ai ma ke po‘o o Hina, a lilo a‘ela ia mea i kino kanaka maoli, a ‘o kona ‘ano a pau ia wā he kaikamahine ‘oi loa aku o ka nani a me ka u‘i, a no laila i lawe ai kona kupuna ka Mo‘oinanea a mālama pono iā ia, a ma ia ‘ano ua kapu loa ‘o Ke‘alohilani, ‘a‘ole e hiki kahi mea kino kanaka i ho‘ohaumia ia kona kino ma luna o ua ‘āina lā, ‘a‘ole nō ho‘i e hiki kahi mau kūpua ma laila a me kekahi mau pilikia ‘ē a‘e e ho‘oponopono i kāna hānai, a no laila ua lawe a‘e ka Mo‘oinanea i mau ao ‘ōpua i ka lewa a ho‘onoho aku iā lākou a pau i mau kia‘i nāna a mālama iā Keaomelemele ma luna o ka ‘āina ‘o Ke‘alohilani, a eia ko lākou mau inoa: Ka‘ōpuahikikakahiaka, Ka‘ōpuahikiahiahi, Ka‘ōpuahikiaumoe, Ka‘ōpuaki‘ei, Ka‘ōpuahālō, Ka‘ōpuaki‘i, Ka‘ōpuahele, Ka‘ōpuanohomai, Ka‘ōpuamelemele, Ka‘ōpualani, Kapae‘ōpua, Kalalani‘ōpua, Ka‘ōpuaikamakaokalā, Kawelelau‘ōpua. ‘O kēia mau ao ‘ōpua i ha‘i ‘ia a‘e lā, ‘o lākou nā kia‘i o ke kaikamahine ali‘i o Ke‘alohilani e hānai ‘ia ana.

I ka ‘ike ‘ana o ka Mo‘oinanea i kēia mau ‘ōpua ua mākaukau lākou a pau, ua ha‘i aku ‘o ia i nā ‘ōlelo kauoha a me ke kānāwai pa‘a ma luna o lākou me ka ho‘okō pono i nā mea a pau i ‘ōlelo ‘ia iā lākou, a holopono ko ka Mo‘oinanea mana‘o, a laila lawe hou ‘o ia iā Kūkeaoloa i kia‘i ma mua pono o ka puka o ka hale ‘ohu a kāna hānai a ‘o ia ka mana nui o ke kia‘i ‘ana a ma ona lā e hiki ai nā ‘ōlelo a pau ke mana‘o e ho‘ouna ‘ia mai luna mai o Ke‘alohilani a i Nu‘umealani a me Kuaihelani, a ‘o ia kona mea i ‘ōlelo ‘ia ai he ‘elele, a ‘o Ka‘ōpuaikamakaokalā, ‘o ia ka ‘ōpua iā ia ka mana nui e ‘ike i nā mea a pau loa ma kahi ‘ē loa, inā he mau pilikia a mau pō‘ino ‘ē a‘e paha e hiki mai ana ma luna o ka ‘āina i ho‘onoho ‘ia ai lākou i mau kia‘i, a laila na kēia ‘ōpua nō e hō‘ike aku i nā ‘ōpua a pau ma lalo aku ona a ua kapa hou ‘ia kona inoa ‘o Ka‘ōpuaola, a he ‘ōpua ali‘i, aia ma kēia ‘ōpua i ‘ōlelo ‘ia i lilo ai ‘o ia he ‘ōpua kilokilo mai a ka Mo‘oinanea aku, a ‘o ia kekahi hana nui a ka Mo‘oinanea i a‘o ai i ua po‘e ‘ōpua nei me ka pauaho ‘ole.

A mākaukau lākou ma kēia hana kupaianaha, a laila ua hā‘awi pau ‘o ia i kona ‘ike a me kona mana nui i kāna hānai Keaomelemele, ‘oiai ‘akahi wale nō anahulu āna i mālama ai i kāna hānai, aia na‘e ua hikiwawe a ‘emo ‘ole ka pi‘i o kona kino, ka mua loa o ka hānau ‘ana ma ke ‘ano he wahi pu‘u koko ma ke po‘o o kona makuahine, ‘o Hinawelelani. ‘O ko Keaomelemele ‘ano a me kona kūlana he ‘ihi kapu akua a he mana ma ka ‘ike i nā mea ma kahi ‘ē loa. Ma kēia mau ‘ano a pau i ho‘olilo mua ai ka Mo‘oinanea i ka ho‘oilina o kēia mau ‘āina ‘ekolu ma luna o kāna hānai, a ma ia ‘ike a ka mea nona kēia mo‘olelo i ‘ike ai ‘o ia i ka lilo ‘ana o ko lāua hānau mua i ka wahine iā Poli‘ahu, a lilo ‘o Paliuli i ke au a ka hewahewa, a ‘o ia ke kumu o kona hiki ‘ana i nā pae moku ‘o Hawai‘i.

Ma kēia wahi o ko kākou mo‘olelo, e waiho i ka ‘ōlelo ‘ana no Keaomelemele, a ma hope aku, a he mea hiki ho‘i ke ‘aui hou a‘e kākou a kama‘ilio pōkole no Kū a me Hina, i ‘ike ‘ia ko lāua mana‘o a me kā lāua hana.

I ka manawa a ka Mo‘oinanea i ho‘onoho pono ai i nā ‘ōpua i mau kia‘i no kāna hānai, a me kona a‘o ‘ana iā lākou, a ma i hope iho, aia ho‘i puka a‘ela ‘o Hina i waho a ‘ike akula ‘o ia i kekahi ao nui pololei ‘ano melemele, a e kukū ana nā ‘ōpua ma lalo pono e ho‘opuni ana ma kona ‘ao‘ao a pau me he mau kino kānaka maoli lā ke ‘ano ke nānā aku, a ma kēia ‘ike ‘ana aku o Hina, ua ilihia ‘ia ‘o ia me ka ‘e‘ehia nui a he mea ‘ano ‘ē loa kēia i kona nānā ‘ana, a no kēia mea ua komo hou aku ‘o ia i loko o ka hale me ka mana‘o pīhoihoi a ho‘āla akula i kāna kāne iā Kū, a puoho a‘ela ‘o Kū me ke ‘ano pū‘iwa, a nīnau akula. “He aha kēia āu e ho‘āla nei i ko‘u hiamoe?” ‘Ōlelo ihola ‘o Hina, “He aha mai kā ho‘i kau, e puka aku paha ‘oe i waho lā, a e nānā pono aku ‘oe i kēlā ao e kū pololei mai lā i luna a me kekahi mau ‘ōpua e nonoho ihola ma lalo pono, me he mau kānaka lā.” A i ko Kū puka ‘ana aku i waho, he ‘oia‘i‘o ua hālāwai maila kona ‘ike me ka mea a kāna wahine i hō‘ike aku ai iā ia.

Ma kēia mea, ua ho‘omau aku lāua i ka nānā ‘ana a hiki i ka mālamalama loa ‘ana, a i kēia wā a nā kūkuna o ka lā e hala‘oa a‘e ana me kona ‘ōlinolino, aia ho‘i, ua loli a‘ela ke ‘ano o ua ao nei a lilo i ao ‘ula‘ula, e ho‘opuni ana i nā paia o ka lani, ‘a‘ole nō ho‘i i li‘uli‘u iho, loli a‘ela ke ‘ano o ua ao ‘ula‘ula nei a he manamana me he he‘e lā ke ‘ano a me he kāhili lā kekahi ‘ano. Aia na‘e i kēia wā a Kū mā e nānā nei, ua nui wale nā ‘ano ‘ōpua e kukū mai ana, a e hele ‘ino ana kekahi mau ao i loko o ka lewa, a ‘o ia paha ka mea i ‘ōlelo ‘ia ai e nā ali‘i, “makani luna, ke hele ‘ino nei ke ao.” Ua hō‘ike ‘ia kēia mau mea a pau no nā lā ‘ekolu a me nā pō ‘ekolu. Aia i ke kolu o nā lā i ‘ike aku ai ‘o Kū mā i kekahi ‘āina i loko o ka lewa i ho‘opuni ‘ia e nā ao ‘ōpua he nui wale, ua ho‘omau akula nō ‘o Kū mā i ka nānā ‘ana i ua ‘āina lā a hiki i ka pō ‘ana. ‘O ka pō ia ‘o Māhealani, ka pō e poepoe loa ai ka mahina, ‘o ia ka pō i lele aku ai ke ‘aka o ua ‘āina nei a pa‘a i ka mahina, a ‘o ia ka mea i kapa ‘ia ai ‘o kona inoa, “ke ali‘i wahine o ka malu,” a ‘o Kawāluna, ‘o Kaname‘e, a me Kahakaekaea kahi mau inoa, a no ka hiki ‘ole iā Kū a me Hina ke ho‘omaopopo i ke ‘ano o kēia hana a nā ao ‘ōpua.

‘A‘ole i pau.

Chapter 7

When Mo‘oinanea took the blood that burst forth on the head of Hina, this blood became a real human body, a girl that exceeded all others in charm and beauty. For this reason, she was taken by her grandmother Mo‘oinanea to be raised, and in this way, Ke‘alohilani became very sacred and reserved. No human being was allowed to defile this place with his/her presence, and no demigod was allowed to be there, or anything else that might harm her foster child. Therefore, Mo‘oinanea took several billowy clouds and organized them to act as guardians to look after and care for Keaomelemele in Ke‘alohilani. Their names were:
Ka‘ōpuahikikakahiaka (The-horizon-cloud-that-appears-in-the-morning),
Ka‘ōpuahikiahiahi (The-horizon-cloud-that-appears-in-the-evening),
Ka‘ōpuahikiaumoe (The-horizon-cloud-that-appears-at-night),Ka‘ōpuaki‘ei (The-peeping-horizon-cloud),
Ka‘ōpuahālō (The-peering-horizon-cloud),
Ka‘ōpuaki‘i (The-leaning-horizon-cloud),
Ka‘ōpuahele (The-moving-horizon-cloud),
Ka‘ōpuanohomai (The-sitting-horizon-cloud),
Ka‘ōpuamelemele (The-yellow-horizon-cloud),
Ka‘ōpualani (The-heavenly-horizon-cloud),
Kapae‘ōpua (The-cluster-of-horizon-clouds),
Kalalani‘ōpua (The-line-of-horizon-clouds),
Ka‘ōpuaikamakaokalā (The-horizon-clouds-before-the-face-of-the-sun),
Kawelelau‘ōpua (The-end-of-the-horizon-clouds).

These horizon clouds that were mentioned, they were the guards of the princess who was being reared in Ke‘alohilani.

When Mo‘oinanea saw that these clouds were ready, she gave them the rules and laws for them to observe properly, and when her mind was settled, she set up Kūkeaoloa as a guard to stand in front of the cloud house of her foster daughter. He was also given power over all of the messages sent from Ke‘alohilani to Nu‘umealani and Kuaihelani. That is why he was called the messenger. Ka‘ōpuaikamakaokalā was the cloud who was given the power to see everything in far-off lands. If there were to problems or calamities were on the way towards their guarded land, then this cloud would report everything to a cloud called Ka‘ōpuaola (The-living-cloud). He was a chiefly cloud, and was called the cloud of the reader of omens by Mo‘oinanea. This was one of the talents that Mo‘oinanea tirelessly taught her clouds.

And when they were well-versed in this wondrous skill, she gave her knowledge and her great power to her foster child Keaomelemele, while she had only been caring for her child for a fortnight. However the child’s body grew rapidly, the first to be born as a clot of blood from the head of her mother Hinawelelani. Keaomelemele’s form and status was of a godly status and had the power to see things in far-away lands. In this way Mo‘oinanea made her foster child the heir of these three lands, and in this knowledge of the one for whom this story is told saw that their (her and Paliuli’s) older brother was taken by Poli‘ahu, and that Paliuli became very angry. This was the reason why Keaomelemele came to the islands of Hawai‘i.

At this point in our story, we will leave the talk of Keaomelemele until later, and we can turn and talk shortly about Kū and Hina, to let it be known what they thought and what they did.

When Mo‘oinanea established the clouds as guards for her foster child, and taught them what they needed to know, Hina emerged from her home and saw a large, upright, yellowish cloud and a circle of horizon clouds under it that appeared to be like actual human beings. Upon seeing this, Hina became overcome and awe-stricken for this was something that she had never seen before. She immediately went into the house to wake her husband, Kū, who awoke with a shock. He asked his wife, “Why have you woken me up?” Hina replied, “What indeed! You should go outside and look at that cloud that is standing upright and the horizon clouds sitting right under it, just like a bunch of people.” When Kū emerged from the house, he found that it was true, for he was now seeing exactly what his wife had told him.

They kept observing the clouds until the sky began to lighten. When the rays of the sun began to burst forth with its brilliance, the form of the cloud formation changed and became a red cloud surrounding the walls of the heavens. And in no time at all, the form of the red cloud branched out like the tentacles of an octopus and assumed the form of a feather standard. As Kū watched, there were many kinds of horizon clouds gathering, and some that ran across the sky. This is perhaps what the chiefs were referring to when they said “There is a wind above, for the clouds go scurrying.” These things were seen for three days and three nights. On the third day, Kū and his wife saw a land in the heavens surrounded by a multitude of horizon clouds. Kū continued watching this “island” until night had set in. This was the night called “Māhealani,” the night of the full moon. That night the image of this heavenly land was reflected upon the moon, and that is why it was given the title, “The Chiefess of the Moon.” It was also known as Kawāluna, Kaname‘e and Kahakaekaea. However, Kū and Hina were unable to understand the significance of these horizon clouds.

To be continued.

Aloha mai e nā hoa mai ka uka a ke kai, mai nā ‘āina nui a me nā ‘āina li‘ili‘i, mai ka puka ‘ana a ka lā i ka hikina a i ka mole ‘ana i lalo i ke komohana. Welina mai me ke aloha nā ‘eu‘eu e hoihoi paha nei i ke ao mālamalama o ka ‘ike na‘auao o ka Hawai‘i. Eia iho ka mahele ‘eono o ka mo‘olelo kupaianaha e pili ana i ke kaikamahine hiwahiwa nō ‘o Keaomelemele, ‘o ia kahi i lilo ai i mea oli lua ‘ole mai ka wā kahiko mai. He mo‘olelo i pūlama nui ‘ia e nā kūpuna na lākou i hā‘awi aku i nā mo‘opuna i ua ka‘ao waiwai nei i pili mākou no nā kau a kau a‘e.

Ua kākau ‘ia a pa‘i ‘ia ua mo‘olelo nei mai ka lā 6 o Kepakemapa i ka makahiki 1884 a hiki i ka lā 27 o Iune i ka makahiki 1885 ma ka nūpepa Kū‘oko‘a.

‘O ko‘u mana‘olana kēia e ho‘omau ana ka mo‘olelo i ho‘oilina ‘ia a mau ana a kau i ka puaaneane i hiki i nā hanauna e hiki mai ana i ho‘okahi, ‘elua, ‘elima a ‘umi haneli mau makahiki ma hope o‘u ke ho‘oha‘aheo iā lākou iho me ka no‘ono‘o pono na lākou i hānau ‘ia mai mai nā kūpuna ‘eleu lua ‘ole.

Hiki ke nānā mai i nā mokuna i hala ma mua ona ma ka mahele o nei wahi punaewele i kapa ‘ia ‘o Mō‘aukala Hawai‘i. Mahalo nui iā Mosese Manu ka haku mo‘olelo o ia mo‘oka‘ao nui, a he mahalo nui iā Tūtū Pukui no kona unuhi ‘ana ke lilo kahi mea i pohihihi na‘u, ua hiki ke hō‘akāka ia‘u a kau i ka ‘alaneo.

No laila, e ka mea heluhelu, eia iho ka mahele a‘e o ka mo‘olelo nui o Keaomelemele.

Greetings to you all, my friends from the uplands to the sea, from large continents to little islands, from the rising of the sun in the east to the setting far in the west. Aloha to you few who are anxious with great interest in the brilliant expanse of knowledge of the Hawaiians. Here is the 6^th installment of the wondrous story of the much beloved girl named Keaomelemele, who became one of Hawaiian history’s foremost chantresses. This was a story that was deeply treasured by our ancestors which they have passed down to the current generation in its entirety so that our lives may be connected with them forever.

This story was first published in the Hawaiian newspaper Kū‘oko‘a from September 6, 1884 until the tale’s final installment on June 27, 1885.

It is my hope that this great tale which has been passed down to my generation shall continue to inspire and be told to generations 100, 200, 500, or a thousand years after me, so that the Native Hawaiians of that generation will find pride and a strong identity in knowing that they come from such energetic and creative ancestors.

You can find the previous chapters under the “Hawaiian history” category of this blog. Endless admiration and thanks is given to Moses Manu, the creator of this epic tale from which we are able to take a glimpse into the ancient Hawaiian World View. And much thanks is given to Mary Kawena Pukui, noted Hawaiian scholar, for her translations which have helped me through those moments of bewilderment at the ancient language that have stalled my own efforts.

Without any more delay, dear reader, I present the next installment of the great tale of Keaomelemele.

Ka Mo‘olelo o Keaomelemele - Mokuna ‘Eono

(Pa‘i ‘ia ma ka lā 11 o ‘Okakopa i ka makahiki 1884)

I ka pau ‘ana o kēia ‘ōlelo a Paliuli i mua o kona kahu mālama Waka, aia ho‘i, ua kāhea koke ‘ia nā lā‘au ‘elua, ka mea iā lāua nā lako ‘ai – a ia, ‘a‘ole nō ho‘i i li‘uli‘u iho, iho mai ana ‘o Kalālāikawai me kāna mau mea ‘ai he nui wale, a pēlā nō ho‘i ‘o Mākālei. E helu, ‘a‘ole a pau, e nānā nō ho‘i a hewa ka maka, ma ka ‘ike ‘ana o ka Hānaiakeakua i kēia mau mea ‘ai a pau i lawelawe ‘ole ‘ia e kahi mau lima kānaka, he mea ‘ē ke kāhāhā o kona mana‘o no kēia mea. A no kēia manawa, ua ‘ai pū ihola nā malihini me nā kama‘āina a hiki wale i ka pau ‘ana.

Ma hope o ia wā, ua kū a‘ela ‘o Waka me Keānuenue – a ho‘oka‘awale a‘ela iā lāua iho ma kekahi hale ‘oko‘a ‘ē a‘e, a waiho akula i ka hale no kā lāua mau hānai. Iā Paliuli mā i noho aku ai ma loko o ua hale nei, ua ha‘i mua akula kona kaikunāne i kāna ‘ōlelo mua, “‘Auhea ‘oe e ke kama‘āina o‘u nei, ua lohe a‘e nei i kāu mau ‘ōlelo ‘ana no‘u, akā ho‘i, e ha‘i aku nō ho‘i au i ko‘u mana‘o iā ‘oe.” “‘Ae,” wahi a Paliuli. “E noho kāua ma loko o kēia hale i ho‘okahi anahulu, a e noho nō ho‘i ‘oe ma kou ‘ao‘ao a pēlā nō ho‘i au a pau a‘e ku‘u ‘ano akua, a ma ia hope aku e noho aku ai kāua he kāne – a he wahine, ‘a‘ole nō ho‘i au e ki‘i aku iā ‘oe, a pēlā nō ho‘i ‘oe ia‘u.” ‘Ae maila ‘o Paliuli i kēia mau ‘ōlelo. A no laila, he mea pono iā ‘oe e ka mea heluhelu e nānā i ko lāua mea e uhaki mua ana i kēia ‘ōlelo. A holopono kēia mau ‘ōlelo, iā lāua e luana wale ana, aia ho‘i, ua puka a‘ela kā Kahānaiakeakua ‘ōlelo:

“Ua lohe wau i ka ‘ōlelo a ko‘u kahu hānai, ua ‘ōlelo ‘ia kā wau, inā au e nui e like me kēia, ‘a‘ole au e ‘ae ia e noho pū me kekahi wahine o Hawai‘inuiākea nei. Aia nō a he wahine mai no ko‘u ‘āina i hānau ai, a ‘o ia nō ka‘u wahine e noho ai.” A i ko Paliuli lohe ‘ana i kēia ‘ōlelo, nīnau akula ‘o ia, “No hea mai ‘oe, a ‘o hea kou ‘āina, a ‘o wai ho‘i ka inoa o kou mau mākua?” Ha‘i akula ‘o Kahānaiakeakua, “‘O Kū a me Hinawelelani ko‘u mau mākua, a no Kuaihelani ko‘u ‘āina hānau, a no ka mana‘o nui ‘o Kāne mā ia‘u i hānai na lāua, no laila, ua ho‘ouna ‘ia ‘o Keānuenue ko lāua kaikuahine e ki‘i ia‘u ma ku‘u ‘āina i ha‘i aku nei iā ‘oe, a ma ia mea, ua lawe ‘ia mai au a hānai ‘ia ma ke kuahiwi ‘o Waolani, a mai laila au i hele mai nei a hui ihola kāua.”

I ka lohe ‘ana ‘o Paliuli i kēia mau ‘ōlelo, puka koke akula ‘o ia a kāhea akula iā Waka, a i kona lohe ‘ana i kēia leo kāhea a kāna hānai, hele koke maila ‘o ia a hiki i mua o o ke alo o kāna hānai, a nīnau maila, “He aha kēia āu e kāhea nei?” Pane mai ‘o Paliuli, “‘O ‘oe wale nō anei ko‘u makua?” Hō‘ole maila ‘o Waka, “‘O kou mau mākua, ‘o Kū a me Hinawelelani, aia nō i Kuaihelani, he ‘āina mamao mai kēia pae ‘āina aku, a ma muli o ke kauoha a Kāne mā ia‘u e ki‘i iā ‘oe i hānai na‘u – a i ali‘i nō ho‘i no Hawai‘inuiākea nei, no laila, ua lawe mai au iā ‘oe a mālama ma kēia wahi.”

I ka lohe ‘ana ‘o Paliuli i kēia mau ‘ōlelo a Waka, ho‘opuka akula ‘o ia, “Inā pēlā, ‘a‘ole ku‘u kāne he mea ‘ē, no ka mea, ‘o ko‘u mau mākua āu e ha‘i mai nei a me ka ‘āina, ‘a‘ole ia i ka‘awale a‘e, ‘o ia nō ka mea a ku‘u kāne i ha‘i mai nei, ‘a‘ole he wahi ka‘awale iki; no laila, he pono iā ‘oe ke ha‘i maopopo mai ia‘u.” A no kēia nīnau a Paliuli, ua ha‘i pololei akula ‘o ia, “‘A‘ole ia he kāne ‘ē a‘e, ‘o kou mua pono‘ī nō ia, ‘o kou kaikunāne, nāna i waele mai ke alanui ma mua a nāu ho‘i i ukali mai; ‘a‘ole nō ho‘i na‘u a me Keānuenue ka mana‘o ‘ana iā ‘olua i wahine a i kāne kou kaikunāne nāu, akā, ma mua a‘e o ka lawe ‘ana mai ‘o Lanihuli a me Waipuhia iā ‘oe a hiki i mua o‘u, ua ha‘i ‘ia mai iā lāua ka ‘ōlelo kauoha inā ‘oe e nui, a mana‘o a‘e ‘oe e noho pū me ke kāne, a laila ‘a‘ole ‘oe i ‘ae ‘ia i kāne ‘ē a‘e, ‘o kou kaikunāne pono‘ī no kāu kāne, i ‘ole lilo ko ‘olua koko i mea ha‘aha‘a loa, a e moekahi ka hele ‘ana o ko ‘olua ‘ano me ke ki‘eki‘e, ‘a‘ole ho‘i e ‘ōlelo ‘ia he kauwā, ‘a‘ole nō ho‘i e puka ma ko ‘olua ‘ōlelo ‘ana nā ‘ōlelo pono ‘ole i loko o ka manawa huhū a inaina paha, a he noho a kaikunāne a kaikuahine ke ‘ano o ia mea; no laila, ‘a‘ole na‘u a me nā kahu hānai o ko kaikunāne, mai ke kupuna mai no ‘o ‘olua, mai a Kamo‘oinanea mai nō ia kauoha.” I ko Paliuli lohe ‘ana i kēia mau ‘ōlelo, ‘akahi nō maopopo iā ia ‘o kona kaikunāne pono‘ī nō kā ia, a no ia mea ua ‘āpono aku ‘o ia i nā ‘ōlelo a pau a kona kahu hānai i ‘ōlelo mai ai, a puana a‘ela ‘o ia i kēia mau kanaaho penei:

“I hoa pili mau ia no‘u,

No ka wā oina miki‘oi.”

A pa‘a ihola kona mana‘o e ho‘okō – a lawe i kona hānau mua i kāne nāna, a ma hope iho, ua ho‘i akula ‘o Paliuli a komo i loko o ka hale, a kama‘ilio akula i kēia mea i mua o kona kaikunāne a ua lilo ia he mea maika‘i i ko lāua mana‘o. A hala kahi mau lā, a i kekahi pō, iā Kahānaiakeakua e kāia ana e ka hiamoe a e ka‘ana pū ana me Niolopua i loko o ka ‘āina moe ‘uhane, a mai loko a‘e o ka hiamoe nui ‘o ia i hikilele a‘e ai i ka leo ‘oli‘oli a kona kaikuahine Paliuli e mele pū ana me nā manu, a ua ho‘olilo ‘ia ka hiamoe i mea hia‘ā a hiki wale i ka wana‘ao.

A ua lilo ia i mea hana mau na Paliuli i nā pō a pau a hiki wale i ka pau ‘ana o ke anahulu a Kahānaiakeakua i ‘ōlelo ai nona iho. I ka hiki ‘ana aku i ka pō i ‘o Hilo, ka pō mua ho‘i o ke kau ‘ana o ka mahina ma ka helu a ka lāhui o Hawai‘i nei. A no kēia pō ho‘i kēia mau lalani mele.

“Nā pō mahina kēia,

E ho‘onanea ai ‘o Hilo,

O hua‘i pau i ke kēhau,

Ka pilina kakahiaka.”

Ua hō‘ao a‘ela lāua ma ke ‘ano kāne a wahine, ma kēia mea, ua hiki maila ‘o Waka a nīnau i kāna hānai no ko lāua launa ‘ana ma ia pō, a ua ‘ae aku ‘o Paliuli e like me ka nīnau a Waka a ma ia hope iho, ua hele akula ‘o Waka a ha‘i akula iā Keānuenue, a i kona lohe ‘ana i kēia ‘ōlelo, aia ho‘i, huli a‘ela ‘o Keānuenue a nānā a‘ela ‘o ia i ka pipi‘o a ke ao ‘alaneo i loko o ka lewa, a laila, ha‘i a‘ela ‘o ia i kāna hua‘ōlelo iā Waka.

“‘O kāu hānai e Waka, ‘a‘ole ia e hāpai ana i ke keiki a hiki wale i kona mau lā hope.” “No ke aha?” wahi a Waka. Pane hou aku ‘o Keānuenue, “E nānā a‘e paha ‘oe i ke ao ‘alaneo, aia lā ke hō‘ike mai nei ka lani i ke kumu e hāpai ‘ole ai.” A ma kēia mau ‘ōlelo a Keānuenue, ua pau a‘ela ko Waka mana‘o ‘ana e nīnau, a no kēia wā, ua noho ihola ‘o Paliuli mā me ka ‘olu‘olu a hiki wale i ka manawa i hele ai ‘o Kahānaiakeakua i kāna huaka‘i māka‘ika‘i ka‘apuni iā Hawai‘i, a hiki wale i kona lilo ‘ana i ke kaikamahine noho mauna o Maunakea, iā Poli‘ahu, a no laila, he pono iā kākou ke waiho i ka ‘ōlelo ‘ana no Paliuli mā, a ma hope aku e ‘ike ai ‘oe e ka mea heluhelu i nā hana pono ‘ole a kona kaikunāne, a ma kēia wahi e hiki ai kākou ke nānā a‘e i ka hānau ‘ana ‘o Keaomelemele ka mea nona kēia mo‘olelo i hō‘ike ‘ia, mali‘a ke kau nui mai nei kou mana‘o e ka mea heluhelu e ‘ike kākou i kona hānau ‘ana, a me kona hiki ‘ana mai ma kēia pae ‘āina, a me kāna mau hana; he ‘oia‘i‘o, ke ‘ae aku nei au, eia mai ua ‘eu‘eu nei ke “‘Ō‘ili pulelo aku lā ke ahi o Kamaile,” ka mea nāna i kāohi nā ‘āina o Nu‘umealani, ka mea nona ke ki‘owai ‘au‘au ‘o Kūlanihāko‘i, a e ho‘omana‘o kākou e ‘ōlelo nona ma kēia wahi.

Ma hope iho o ko Paliuli hānau ‘ana, aia ho‘i ua noho akula ‘o Kū a me Hina no kekahi manawa lō‘ihi, me kona ‘ike ‘ole ua hāpai hou ‘o ia, ‘a‘ole nō ‘o ia i ‘ike iki a hiki wale i ka manawa a ka Mo‘oinanea i ‘ōlelo mai ai iā lāua. Ma kēia hāpai ‘ana ‘o Hina, ‘a‘ole he mau ‘īloli a mau ‘ano ‘ē a‘e ho‘i e like me ke ‘ano mau o ka mea hāpai keiki, a he hāpai kupanaha loa ‘ana kēia o ua Hina, a aia na‘e i loko o ko Hina wā i hiamoe ai ma kekahi awakea, ua pū‘iwa a‘ela ‘o ia i ka pā‘ē ‘ana mai o kekahi leo ma luna pono iho o ko lāua hale, a iā ia i puoho a‘e ai a lohe pono i ka mea nona ka leo e pā‘ē iho nei, ‘a‘ole ia he mea ‘ē a‘e, akā, no ka Mo‘oinanea nō, a no kēia mea ua nīnau pono akula ‘o Hina iā ia, a ua ha‘i maila ua Mo‘oinanea lā, “Ua hāpai hou ‘oe ‘a‘ole na‘e ‘oe e ‘ike ana i ke ‘ano o kou hāpai ‘ana, a me kou manawa e hānau ai; he keiki kupanaha kēia āu, a he like ‘ole ho‘i kona ‘ano me kāu mau keiki mua i hānau ai, a ‘o ka ‘oi aku kēia keiki ma mua o lāua, a ‘o kona wahi ho‘i e noho mau ai ma kēia mua aku aia nō ia ma nā paia o ka lewa lani a lewa nu‘u, a nona ho‘i nā ‘ano kino lehulehu wale, a e ‘ike mau ‘ia ‘ana ‘o ia i ka pō a me ke ao a me nā manawa a pau loa.”

A pau kā lāua mau ‘ōlelo ‘ana ua hiu akula ua Mo‘oinanea nei a noho ana i Nu‘umealani, a ua ho‘olilo ‘o ia i kona manawa a pau ma ka ho‘omākaukau ‘ana iā Ke‘alohilani a ma ia ‘āina ‘o ia i hana ai i kekahi hale kupanaha loa e niniu mau ana i ka pō a me ke ao. ‘A‘ole nō i like iki kēia hale me nā hale ‘ano mau, akā ua ho‘olilo ka Mo‘oinanea i nā ‘ano ao a pau i hale noho no kāna hānai i mana‘o ai, a inā paha e hiamoe ana kāna hānai, a laila e kauoha pa‘a ana ‘o ia i ka ‘ohu a me ka noe e uhi pa’a ma luna o Ke‘ālohilani. A no ka mana‘o nui nō o ka Mo‘oinanea e hana ‘o ia i ki‘owai e ‘au‘au ai kāna mea e mana‘o nui nei, no laila, ua lawe mai ‘o ia iā Kūlanihāko‘i a waiho ma luna o Ke‘ālohilani me nā pua ‘o Kanikawī a me Kanikawā, a lako pono nā mea a pau āna i mana‘o ai; a i kekahi lā hiki maila ‘o Kamo‘oinanea a nānā ihola iā Hina ma ke ‘ano ho‘ohalua, a iā ia nei na‘e e nānā iho ana, ua hiamoe ia ‘o Hina a me Kū, a ma kēia wā nō i puka a‘e ai ke koko ma ke po‘o o Hina ma kahi i ‘ōlelo ‘ia he milo; ‘o kēia koko i puka a‘e ai ua lawe maila ka Mo‘oinanea ia mea a waiho ihola ma luna o Ke‘ālohilani, a kapa akula ‘o ia i kona inoa ‘o Keaomelemele. Au ho‘i e ka mea heluhelu e puana iki a‘e ai ia,

“‘Auhea wale ‘oe e ke ao,

Ka ‘ōpua ha‘aheo i luna lilo,

Aia ‘o Keaomelemele,

Ke lawe ‘ia lā a way up,

A loa‘a ka Biritapaineki,

Kahi hiro alo lua pouli.”

‘A‘ole i pau.

The Tale of Keaomelemele – Chapter 6
(Published on October 11, 1884)

When Paliuli had finished speaking to her provider Waka, the two branches who provided food were called immediately called upon. And in no time at all, Kalālāwai descended with his food in abundance, and such was also the case with the other branch, Mākālei. One could attempt to count and not reach the end, so much so that the eyes would be deceived. When Hānaiakeakua saw all of the food untouched by human hands, he was astonished! Then, the guests and the hosts ate together until they were satisfied.

After eating, Waka and Keānuenue stood up – and moved to another house thus leaving the current house to their foster children. While Paliuli and Kahānaiakeakua were staying in this house, her brother spoke to her for the first time. “Where are you my hostess, I have heard what you said about me, but now I shall tell you what I think of you.” “Yes,” replied Paliuli. “Let’s live in this house for 10 days. You shall stay on your side and I on mine until my godly nature is gone. At that time we shall live together as husband and wife. Until then, I shall not touch you, and you should not touch me.” Paliuli agreed to this request. Therefore, oh reader, it is well to notice which of the two will first break this agreement. As soon as they had agreed, they lived spent time in pleasant company, until Kahānaiakeakua said:

“I heard the words of my caretaker, and I was told, that if I grew up like this, that I should not agree to live with a woman from Hawai‘inuiākea. When I should meet a woman from where I was born, she would be my wife for the rest of my days.” When Paliuli heard this, she asked, “Where are you from, and where is your home, and who are your parents?” Kahānaiakeakua responded, “Kū and Hinawelelani are my parents, and I was born in Kuaihelani. But because Kū and Kanaloa decided to adopt me, their sister Keānuenue was sent to fetch me from the place I have already spoken of, and I was taken and raised in the mountains of Waolani, it is from there that I have come until you and I were brought together.”

When Paliuli heard these things, she immediately began calling to Waka, and when she had heard this calling voice of her foster child, she immediately came before the child and asked, “What have you summoned me for?” Paliuli answered, “Are you my only parent?” Waka said, “No. Your parents are Kū and Hinawelelani, whom are in Kuaihelani, a distant land from this place. And becaue Kāne and Kanaloa ordered me to fetch you and to raise you – until you grew to become a chiefess of Hawai‘inuiākea, I took you and cared for you here.”

When Paliuli heard what Waka had said, she replied, “If that is so, then my husband is no stranger, because my parents and land of which you speak are the same as what my husband has told me. There is no difference. It would be better if you could explain this.” Because of Paliuli’s question, Waka decided to tell the truth. “He is none other than your own brother. He cleared the way and you were to follow. It was not my decision or Keānuenue’s decision to have you be his wife or for him to be your husband, but, before Lanihuli and Waipuhia brought you before me, they spoke of the command that if you grew up and decided it was time to have a husband, that you would have no other than your own brother as a husband so that your bloodline would not be lowered. You are both equal in rank and station. Neither shall call the other a slave, nor shall either speak badly of each other in times of anger or hatred. That is the mating of a brother and sister. Therefore, it is not my will nor the will of the foster parents of your brother, but the command of Kamo‘oinanea.” When Paliuli heard this, she finally understood that Kahānaiakeakua was indeed her own brother, and for this reason she accepted all of what her caregiver had said, and then she said these words of relief:

“He shall be my companion,

For the prime of life”

Then her mind became resolute to fulfill the wish that she take her brother as a husband. She went back into the house to talk it over with her brother, and both were pleased with this. One night, after several days had passed, while Kahānaiakeakua was fast asleep enjoying himself with Niolopua in the land of dreams, he was suddenly jolted by the joyous voice of his sister Paliuli who was singing with the birds, making it impossible for him to sleep until the break of dawn.

This became a usual habit of Paliuli every night until the end of the 10-day probation period that Kahānaiakeakua had given himself. The night called Hilo had arrived, the first night of the lunar month in the Hawaiian calendar. These lines of chant were composed for this night.

“These are the moonlit nights,

A night to enjoy and relax is Hilo,

The dew falls copiously,

At the start of the day.”

They then became man and wife, and because of that, Waka came to ask her foster daughter whether or not they had consummated their marriage that night. Paliuli replied in a positive manner, at which time Waka went to tell Keānuenue of the news. When Keānuenue had heard the news, she turned and looked up at an arching rainbow in the cloudless heavens. Then she said to Waka…

“Your foster child will not become pregnant with child until her final days.” “Why?” responded Waka. Keānuenue replied, “Perhaps you should look at the clear skies, there the heavens will show you the reason why there will be no pregnancy.” At this rebuke of Keānuenue, Waka decided not to pursue the matter any further. For the time being, Paliuli and her husband lived happily until the time when Kahānaiakeakua went on his tour around Hawai‘i until he was taken by the mountain dwelling maiden of Maunakea, none other than Poli‘ahu. Therefore, we should leave this talk of Paliuli and the others. And later, oh reader, you shall see the unfaithfulness of her brother. And at this time we shall see the birth of Keaomelemele, the one for whom this story is being told. Perhaps, oh reader, your mind is anxious to learn of her birth, her coming to these islands, and her many deeds. It is true, I agree that here comes the wondrous one like “the fire of Kamaile rising triumphantly,” the one who controlled the lands of Nu‘umealani, where the pool of Kūlanihāko‘i was located. Let us remember to speak of her here.

After Paliuli’s birth, Kū and Hina lived for quite a while not knowing that Hina had again become pregnant. They had not known until Mo‘oinanea had told them. With this pregnancy, Hina had not experienced the usual pains and other symptoms of a normal pregnancy, for this was to be a miraculous pregnancy. While Hina was sleeping one afternoon, she was surprised to hear a voice calling from above their home. She awoke suddenly and heard distinctly the voice belonging to none other than Mo‘oinanea. And because of this, Hina asked her directly why she had come. Mo‘oinanea replied, “You have become pregnant again although you are not aware of it, nor will you know when you will give birth to your child. This is a peculiar child, and very unlike the children you have borne before. This child will be greater than the others, and where this child will live will be within the walls of the sky and the heavens above. She will have many body forms that will be seen day and night at all times.”

After this conversation, Mo‘oinanea set off with such energy returning to Nu‘umealani and devoting all of her time towards the preparation of Ke‘alohilani. For on this land was built a wondrous house that would spin about day and night. This house was in no way like normal houses. In fact, Mo‘oinanea took all of the cloud forms and formed them into a livable house for her soon-to-be foster child. And if perhaps her child should want to sleep, she would command the fog and the mist to firmly cover Ke‘ālohilani. And because Mo‘oinanea wished to create a pool for the one she thought of a lot, she took Kūlanihāko‘i and left it up in Ke‘alohilani with the flowers Kanikawī and Kanikawā, and provided everything she thought would be needed. And then, one day, Kamo‘oinanea arrived and observed Hina in a kind of ambush. But as she was watching, Hina and Kū were asleep, and during this time blood seeped forth on the head of Hina on the area referred to as the crown. Mo‘oinanea then took this blood and placed it at Ke‘alohilani, calling it Keaomelemele. This would cause you, oh reader, to utter,

“Where are you, O cloud,

Proud billowing cloud on high,

There be Keaomelemele,

Being carried way up,

To find Biritapaineki,

A hero dark and dubious.”

To be continued.

This is a continuation of Part 1.

Lieutenant James King of the British Navy made this observation of surfing in Hawai’i in 1779.

But a diversion the most common is upon the Water, where there is a very great Sea, and surf breaking on the Shore. The Men sometimes 20 or 30 go without the Swell of the Surf, & lay themselves flat upon an oval piece of plan about their Size and breadth, they keep their legs close on top of it, & their Arms are used to guide the plank, they wait the time of the greatest Swell that sets on Shore, & altogether push forward with their Arms to keep on its top, it sends them in with a most astonishing Velocity, & the great art is to guide the plan so as always to keep it in a proper direction on the top of the Swell, & as it alters its direct. If the Swell drives him close to the rocks before he is overtaken by its break, he is much praised. On first seeing this very dangerous diversion I did not conceive it possible but that some of them must be dashed to mummy against the sharp rocks, but just before they reach the shore, if they are very near, they quit their plank, & dive under till the Surf is broke, when the piece of plank is sent many yards by the force of the Surf from the beach. The greatest number are generally overtaken by the break of the swell, the force of which they avoid, diving and swimming under the water out of its impulse. By such like excercises, these men may be said to be almost amphibious. The Women could swim off to the Ship, & continue half a day in the Water, & afterwards return. The above diversion is only intended as an amusement, not a tryal of skill, & in a gentle swell that sets on must I conceive be very pleasant, at least they seem to feel a great pleasure in the motion which this Exercise gives.

While Lieutenant King remarks that surfing was only used for amusement and not a trial of skill, surfing was often used as means of building strength and dexterity, two things that were essential in warfare. And unlike many other societies, women were known to fight right alongside their men in the heat of battle.

And like anything else in life, surfing itself had a very spiritual side to it. It was a way for Hawaiians to be one with nature and to commune with the entities of the ocean. Whenever a surf board was about to be carved from a tree, a certain type of kahuna, or priest, went into the forest and after much prayer, selected the proper tree to be used.

As the tree was felled, more prayers were done thanking the gods for providing the tree. And as the board was being carved out by chisel, more prayers were made by the expert carvers to imbue the wood with mana, or spiritual power, that would ensure the greatness of the board and the safety of the person using it.

Prayers were even used if larger surf was needed for a particular competition. I know it sounds crazy, but it was believed that if you were truly in tune with the elements of the world, then asking for things to occur in nature was not something that far-fetched.