Image citation: Norton, Jackson. Olomana Hike, 26 August 2017, photograph.
MO'OLELO OF KAWAINUI
Maka-lei treeKawainui was home to the famed Maka-Lei tree, a magical tree that could attract fish. These trees did not hurt the fish, they simply were fascinating and beautiful to them. There were originally two Maka-Lei trees, one male and one female that were both found in Hilo. The female tree was said to have been transported to Kawainui due to its fish attracting properties. Once it was planted and began to erect from the ground, the Menehune shouted as they thought it was a kupa (alien) that was going to annihilate them. Due to the shouting, the tree fell down in Kawainui and the fish were dispersed. It is still there today (Sterling 254.)
Another legend speaks of A long time ago in which Kawainui had gotten a new konohiki, or ruler, that had noticed how the fish ponds were not being taken care of properly, so he asked all of the people of Kailua to come together and help clean the pond. Many people came to help, among them a young boy named Kahinihiniʻula. He lived with his grandmother in an area called Makawao. Since his grandmother was too old to go help, he went alone. After a hard day at work, the konohiki would thank the people through gifts of fish. Each day Kahinihiniʻula would go help, but he was never given any fish to bring back to his grandmother because he was too small and everyone overlooked him. After consulting his grandmother about this, she advised him to bring a special mākālei tree branch that belonged to her family for a very long time, which was a gift from the goddess Haumea, mother of all living things. Kahinihiniʻula brought this branch with him to the fish pond the next day and showed the fish the branch. Upon seeing the branch, the fish formed a long thick line and followed Kahinihiniʻula and his branch all the way up the stream and to the pond outside of his home. When the konohiki noticed that all the fish were gone, he realized that the gods were unhappy with him for treating Kahinihiniʻula unfairly. So, the konohiki went to Kahinihiniʻula and apologized for his mistake. Kahinihiniʻula forgave him and all of the fish were returned to the pond. From then on, the konohiki was sure to always be fair and to share the fish from his pond. It is believed that this very same branch involved in this story was used by Haumea long ago to rejuvenate herself in order to deliver a multitude of descendants. Citations "A Mo'olelo (Kawai Nui Marsh)." Project Aloha Aina. N.p., 2009. http://kapalama.ksbe.edu/elementary/aap/moolelo/Lepo%20Ai%20Ia. Accessed 20 Nov. 2017. Na Pohaku o Hauwahine - Introduction. http://www.koolau.net/NPEG/NaPohaku_Intro.html. Accessed 1 Nov. 2017. Sterling, Elspeth P., et al. “Sites of Oahu.” Sites of Oahu, 1993. |
HuawahineTradition states that Kawainui was inhabited by a mo‘o named Hauwahine, whose name literally means “female ruler.” Her residency at Kawainui follows Haumea’s, the earth-mother goddess. Hauwahine ensured that all of the people of the ahupua‘a shared in the pond’s wealth but punished those who were greedy. Oral history states that the stones overlooking Kawainui on Pu‘u o ‘Ehu are sacred to Hauwahine and her companion mo‘o, Kilioe, who is known to have lived at the opposite end of Hāmākua, where Kawainui Stream enters the Ka'elepulu Stream. This is because the channel beneath Pu‘u o ‘Ehu is believed to connect Kawainui and Ka'elepulu.
There is also a 12-acre piece of land under the Department of Land and Natural Resources of the Kawainui State Park Reserve overlooking the Kawainui marsh called Nā Pōhaku o Hauwahine, named after this same mo‘o. This location is where plants that are native to the Hawaiian islands are planted for both education and enjoyment. Oral Stories One day, Wahine-omaʻo was speaking to her friend, the younger sister of Pele, Hiʻiaka (Drigot 82.) She called Hiʻiaka's attention to the two stunting women sitting next to the water of Kawainui. However, Hiʻiaka told her that those were not women and instead were lizards. Wahine-omaʻo declared that if they vanish after her chant that they are lizards. She chanted: "Kailua is like hair tousled by the Malani wind, The leaves of the uki are flattened down, You are startled as though by the voice of a bird, You think they are human But they are not That is Hau-wahine and her companion, The supernatural women of peaceful Kailua" Upon hearing the chant, they vanished, proving that they are lizards. One of them was Hau-wahine, the guardian of Kawainui. In addition to being seen in human form, Hauwahine was also said to have often taken the form of a long, black, petrifying dragon (Drigot 82.) The other lizard belonged to the hala groove near the stream Kaʻele-pulu. When she returned to the groove the leaves of the uki grass, the hala trees turn yellow which is a sign of the presence of a lizard (Sterling 252.) Another oral story depicting Hauwahine and Meheanu goes as followed, sourced from the book He Kaʻao no Hauwahine lāua ʻo Meheanu: "Hauwahine was a mottled gray lizard that lived in Kailua, Oʻahu. She was the moʻo guardian of the Kawainui pond. Her companion was the long, white puhi named Meheanu. Meheanu was the guardian of Heʻeia fishpond. Meheanu often visited Hauwahine at Kawainui. One sunny day they shared some fish: manini, moi, and ʻūʻū. The two guardians ate until they were full. Then the kiaʻi rested on the large rocks at Nā Pōhaku o Hauwahine to bask in the warmth of the lā. Man kai of them, they saw a fisherman preparing to throw his ʻupena. His name was Kanakapī. Kanakapī threw his ʻupena. Not long after, his net was heavy with manini, four hundred upon four hundred! The two kiaʻi saw that Kanakapī caught a lot more iʻa than he needed. Hauwahine then said to Meheanu, "Let's go test the generosity of this Iawaiʻa." They dove into the water and changed into two beautiful women. When they emerged from the wai, they shouted "HUI!" and beckoned to Kanakapī. Kanakapī glanced over at the women. "Wow!" he said to himself. "Those two wāhine over there are very beautiful. Hō ka nani!” Of the hundreds of manini he caught, Kanakapī carefully chose the eight smallest. The rest he hid. Kanakapī carried the eight iʻa by their tails to Nā Pōhaku o Hauwahine where the two wāhine waited.Hauwahine and Meheanu said, “Those manini sure look ʻono. Weʻre really pōloli. Will you please share your manini with us?” "I have only eight panini," replied Kanakapī. “Four manini for my ʻohana, and ʻehā to share. Hereʻs two manini for you, beautiful wahine, and ʻelua manini for you, pretty wahine.” Hauwahine and Meheanu were enraged by his stinginess. Hō ka pī! Hauwahine immediately changed into a huge, mottled gray moʻo. Meheanu changed into a long, white phi. Hauwahine hissed and Meheanu's body writhed wildly. “Kāhāhā!” Kanakapī exclaimed in shock and bewilderment. Overcome by fear, he started to panic. He cried, “Forgive me for my stingy ways! E huikala mai!” Hauwahine and Meheanu came closer to the lawaiʻa. “Auē!” he cried. “I have been pī, and I want to hoʻoponopono my bad behavior! I will share all the iʻa with my friends, my hoaaloha!” Hauwahine and Meheanu bowed their poʻo. They saw that Kanakapī was sorry for his stinginess. They accepted Kanakapīʻs promise to no longer be a kanaka pī. From that day on, he became a kanaka lokomaikaʻi. " Citations Drigot, Diane C., and Seto, Muriel B. “HoʻOnaʻAuao No Kawai Nui = Educating about Kawai Nui : a Multi-Media Educational Guide.” HoʻOnaʻAuao No Kawai Nui = Educating about Kawai Nui : a Multi-Media Educational Guide, 1982. Young, Peter T. “Ho‘okuleana: Nā Pōhaku O Hauwahine.” Ho‘Okuleana, 21 Jan. 2013, http://totakeresponsibility.blogspot.com/2013/01/na-pohaku-o-hauwahine.html. Sterling, Elspeth P., et al. “Sites of Oahu.” Sites of Oahu, 1993. Guinther. Eric. Na Pohaku o Hauwahine - Introduction. http://www.koolau.net/NPEG/NaPohaku_Intro.html. Accessed 1 Nov. 2017. the students and teachers, and of Ke Kula ʻo Samuel M. Kamakau. He Kaʻao No Hauwahine Lāua ʻo Meheanu. Kamehameha Publishing, 2008. |
Lepo ai ia:The edible mud of kawainui
Image citation: Nupepa. Pauahi and Likelike and the edible mud of Kawainui,1872. 11 Jan, 2013. https://nupepa-hawaii.com/tag/lepo-ai-ia/. Accessed 11 Oct. 2017.
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Translation:
"Excursion to eat the mud.—During the most recent days of rest and relaxation of our royal one, Mrs. B. Pauahi Bishop, at her vacation place, Hanakamalaelae, Heeia, Koolaupoko, she and Mrs. Likelike Cleghorn went to see for themselves the edible mud of the pond of Kawainui in Kailua, and they formed an excursion. While precipitation from the clouds fell heavily, the two of them boarded a canoe and the mud was dove for; the beloved ones, as well as the multitudes of Kailua, Kaneohe, and Heeia ate heartily. The feast went nicely and the attractive items there were the pandanus-frond [lauhala] bowls that were woven expertly by the women. The characteristics of this mud is that it is speckled pink and gelatinous like pia; it’s taste is like cooked pia and it is so smooth going down. It is perhaps 8 feet to the bottom from the surface of the water where this mud is found. There are two amazing things heard of in relation to this Kawainui Pond: this mud, and the fish entrancing stick (Makalei) which was why the number of fish increased in the pond. Maybe it is because Kailua had no food that God made this mud? J. B. Keliikanakaole" (Nupepa.) Citation: Nupepa. Pauahi and Likelike and the edible mud of Kawainui,1872. 11 Jan, 2013. https://nupepa-hawaii.com/tag/lepo-ai-ia/. Accessed 11 Oct. 2017. |
Image citation:
Keliikanakaole, J. B. Moe Kaoo I Ka Ai Lepo. Ka Nupepa Kuokoa, 28 Nov. 1872, http://ulukau.org/collect/nupepa/index/assoc/HASH011b/95c88923.dir/021%5f0%5f011%5f043%5f002%5f01%5fful%5f18721026.pdf. Accessed 9 Oct. 2017. |
He lepo ka ‘ai a O‘ahu, a mā‘ona nō i ka lepo. Earth is the food of O‘ahu, and it is satisfied with its earth. ‘Ōlelo No‘eau #758 (Pukui.) In Kamehameha's time in Kailua there was a shortage of food, in particular, taro. Because of this, him and his men went to Kawainui to eat the edible mud that was brought from Kahiki (Sterling 256.) This special mud, the lepo ai ia, was said to be unique to Kawainui. It was described to be thick and similar to jelly or haupia pudding (Sterling 256.) However, others argue that it was brought over by a pacific voyager, Kauluakalana, from Kahiki. People say this mud is one and the same as ‘alaea, a Hawaiian salt used traditionally in medicines and dyes (De Silva.) There were strict rules when a man went to retrieve it. People had to be completely silent for the entire duration of the dive. If people uttered a single word, regular mud would engulf the diver and kill him (Ulukau.) Citations De Silva,Kapalai'ula. Kaʻiwakīloumoku Hawaiian Cultural Center. Kamehameha Schools, Sept. 2013, https://apps.ksbe.edu/kaiwakiloumoku/node/594. Accessed 15 Oct 2017. Pukui, Mary Kawena, and Varez, Dietrich. “ʻŌLelo NoʻEau : Hawaiian Proverbs &Amp;Poetical Sayings.” ʻŌLelo NoʻEau : Hawaiian Proverbs &Amp; Poetical Sayings, 1983. Sterling, Elspeth P., et al. “Sites of Oahu.” Sites of Oahu, 1993. Ulukau: The Hawaiian Electronic Library. Project Aloha ʻĀina, Pacific American Foundation, 2009, http://ulukau.org/gsdl2.81/cgi-bin/cbalohaaina3?a=d&d=D0.4.3>=0&e=010off--00-1--0--010---4-------0-1l--11haw-----00-3-1-000--0-0-11000. Accessed 24 Nov 2017. |
Olamana, Ahiki, Pakuʻi peaksThe peak of Olomana was named after a chief who reigned along time ago. Next to it is Ahiki, a second peak, that was named after a headman of the ahupuaʻa who watched over the ponds of Kawainui and Kaelaepulu and the lands. The third peak, Pakuʻi , was named after the keeper of the ponds in Olomana's time (Sterling 266.)
One legend tells that when Olomana became too dominating, he was killed by Palila, a warrior from Kauaʻi. Sliced in half, his head went in the direction of Kaneohe turning into Mahinui ridge as his body became the mountain Olomana which overlooks Kawainui (Drigot 82.) Citations Drigot, Diane C., and Seto, Muriel B. “HoʻOnaʻAuao No Kawai Nui = Educating about Kawai Nui : a Multi-Media Educational Guide.” HoʻOnaʻAuao No Kawai Nui = Educating about Kawai Nui : a Multi-Media Educational Guide, 1982. Sterling, Elspeth P., et al. “Sites of Oahu.” Sites of Oahu, 1993. |
Pictured here is the view overlooking Kawainui from the second peak of the Olomana mountain.
Image citation: Norton, Jackson. Gazing at Kailua, 26 August 2017, photograph. |
Māpuna ka Hala o Kailua
The following text is a mele, and it's English translation, depicting the hala grove of Kekele, named after the wife of Kailua's 11th century voyaging chief Kaulu-a-kalana. This grove was located at the Ko‘olau foot of Nu‘uanu Pali and was believed to given off such a wonderful fragrance that one could still smell it long after the grove was destroyed. This song follows the path of the fragrance as it floats through the wind, describing Kawainui as the goal destination.
The song begins at sunrise with the colors of a cluster of hala fruit that has just opened, promising a bright new day.
The second verse moves forward in both time and geography to a period of conflict between the descendants of Haumea and the chiefly overseers of that time while moving downing one of Maunawili's remote sub-valleys and to a pool that empties into a Kawainui fishpond.
The third verse moves forward once more to the Kawainui Pond of the Maunawili Valley and to Hauwahine, the mo'o guardian of the pond.
After this, the mere moves from Kawainui to Ka‘ōhao as well as into the present time and to the growth that the people of Hawai‘i have experienced from learning of the history of the land.
The song begins at sunrise with the colors of a cluster of hala fruit that has just opened, promising a bright new day.
The second verse moves forward in both time and geography to a period of conflict between the descendants of Haumea and the chiefly overseers of that time while moving downing one of Maunawili's remote sub-valleys and to a pool that empties into a Kawainui fishpond.
The third verse moves forward once more to the Kawainui Pond of the Maunawili Valley and to Hauwahine, the mo'o guardian of the pond.
After this, the mere moves from Kawainui to Ka‘ōhao as well as into the present time and to the growth that the people of Hawai‘i have experienced from learning of the history of the land.
Māweke ‘ia nō ka hala The hala fruit is opened
E ka wahine la‘ila‘i by the light-hearted woman
Ka hala hua o Kekele The ripe hala of Kekele
‘Akihi pōlena lele halakau Like an ‘akihi pōlena perched up high
‘O Makawao kalakupua Makawao made wondrous
I ke kani a Kahinihini by the singing of Kahinihini
Ulawai‘a me Mākālei Who fished often, with Mākālei,
I ka uka a‘o Wai‘ahulu in the uplands of Wai‘ahulu
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Uluhia au e ka nani I am entranced by the beauty
O Hauwahine a‘ia‘i of bright-skinned Hauwahine
I ke ākea o ka ‘āina In this land’s broad expanse
Ka pahuhopu ‘o Kawainui Kawainui is the goal
He hānai nui ‘o Ahiki A great provider is Ahiki
Kōko‘olua me Ka‘iwa in partnership with Ka’iwa
Na Pōhāki‘ileiokekula It is Lei-fetching-stone of the plains
Ho‘ohālau ‘ili iā Pūnāwai Who fills Punawai with children
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
I ke ākea o ka ‘āina In this land’s broad expanse
Ka pahuhopu ‘o Kawainui Kawainui is the goal
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Mai kuhi hewa mai ‘oe Don’t be mistaken
Eia nō ka pua mōhala Here are the blooming flowers
Ka hala ‘i‘o, kahi kupa The ripe hala fruit, the place of generations
I ka ‘ike pono i ko Kailua mo‘o Here in the proper knowing of Kailua’s story.
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
I ke ākea o ka ‘āina In this land’s broad expanse
Ka pahuhopu ‘o Kawainui Kawainui is the goal
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
E ka wahine la‘ila‘i by the light-hearted woman
Ka hala hua o Kekele The ripe hala of Kekele
‘Akihi pōlena lele halakau Like an ‘akihi pōlena perched up high
‘O Makawao kalakupua Makawao made wondrous
I ke kani a Kahinihini by the singing of Kahinihini
Ulawai‘a me Mākālei Who fished often, with Mākālei,
I ka uka a‘o Wai‘ahulu in the uplands of Wai‘ahulu
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Uluhia au e ka nani I am entranced by the beauty
O Hauwahine a‘ia‘i of bright-skinned Hauwahine
I ke ākea o ka ‘āina In this land’s broad expanse
Ka pahuhopu ‘o Kawainui Kawainui is the goal
He hānai nui ‘o Ahiki A great provider is Ahiki
Kōko‘olua me Ka‘iwa in partnership with Ka’iwa
Na Pōhāki‘ileiokekula It is Lei-fetching-stone of the plains
Ho‘ohālau ‘ili iā Pūnāwai Who fills Punawai with children
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
I ke ākea o ka ‘āina In this land’s broad expanse
Ka pahuhopu ‘o Kawainui Kawainui is the goal
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Mai kuhi hewa mai ‘oe Don’t be mistaken
Eia nō ka pua mōhala Here are the blooming flowers
Ka hala ‘i‘o, kahi kupa The ripe hala fruit, the place of generations
I ka ‘ike pono i ko Kailua mo‘o Here in the proper knowing of Kailua’s story.
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
I ke ākea o ka ‘āina In this land’s broad expanse
Ka pahuhopu ‘o Kawainui Kawainui is the goal
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Māpuna ka hala o Kailua Wind-borne is the hala fragrance of Kailua
Citations
de Silva, Kīhei. Māpuna Ka Hala o Kailua. Sept. 1982,
http://www.halaumohalailima.com/HMI/Mapuna_ka_Hala_o_Kailua.html.
de Silva, Kīhei. Māpuna Ka Hala o Kailua. Sept. 1982,
http://www.halaumohalailima.com/HMI/Mapuna_ka_Hala_o_Kailua.html.