Aloha kakou! Ua huli a loaa i keia hana unuhi o ka moolelo kaao no Kamapuaa na Kalauokamaile i hana ma kona blog: .
Here below is the first installment of the legend, which was printed in the June 22, 1981 issue of Ka Leo O Ka Lāhui
HE MOOLELO 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.
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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.
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