Chiefs of Puna, Hawaii

Photo: Ku'ialuaopuna

Kumu Pono Associates LLC Pre-final: November 6, 2021 (KPA6_21) “HE KAULANA KA ‘ĀINA O PUNA NO KA PUKA MAI O KA LĀ MA KUMUKAHI…” (THE LAND OF PUNA IS FAMOUS FOR THE SUN’S FIRST APPEARANCE AT KUMUKAHI) A RESOURCE GUIDE OF TRADITIONS AND HISTORY OF KUMUKAHI, THE AHUPUA‘A OF KULA AHUPUA‘A AND DISTRICT OF PUNA

Kepā & Onaona Maly • Cultural Ethnographers

He Wahi Mo‘olelo no Kumukahi ma Kula Kumu Pono Associates LLC (KPA6_21) November 6, 2021 pages 62-66.

https://www.kumupono.com/wp-content/uploads/2021/12/2021_11_06_Kumukahi-Kula-Ahupuaa-and-the-District-of-Puna-Hawaii-PDF.pdf

 Ka-Miki is an account of two supernatural brothers, Ka-Miki (The quick, or adept, one) and Maka-‘iole (Rat [squinting] eyes], who traveled around the island of Hawai‘i along the ancient ala loa and ala hele (trails and paths) that encircled the island. During their journey, the brothers competed alongside the trails they traveled, and in famed kahua (contest arenas) and royal courts, against ‘ōlohe (experts skilled in fighting or in other competitions, such as running, fishing, debating, or solving riddles, that were practiced by the ancient Hawaiians). They also challenged priests whose dishonorable conduct offended the gods of ancient Hawai‘i. Ka-Miki and Maka-‘iole were empowered by their ancestress Ka-uluhe-nui-hihi-kolo-i-uka (The great entangled growth of uluhe fern which spreads across the uplands), one of the embodiments of the goddess Haumea (the creative force of nature; also called Papa or Hina; who was also a goddess of priests and competitors). …

While traveling through Puna –ka ‘āina i ka houpu o Kāne– Ka-Miki and Maka- ‘iole met Kapu‘euhi at his trail side compound. Feigning friendship, Kapu‘euhi secretly plotted to ensnare the brothers and steal their possessions. Discerning his true intentions, Ka-Miki thwarted Kapu‘euhi’s plans and defeated him in a contest. Kapu‘euhi then devised another plan by which he could kill the brothers. To do so, Kapu‘euhi enlisted the aid of the ‘ōlohe chiefess Kaniahiku (of Kapoho) to help him fulfill his quest… Kaniahiku was a guardian of the forests of Kali‘u and Malama, and the famous ‘awa kau lā‘au a ka manu (‘awa [Piper methysticum] placed in the branches by the birds) which grew in the grove called Mauānuikananuha. This ‘awa grove was also a body form of Kaniahiku’s god Kūlilikaua-i-kanahele-o-Kali‘u, and was poetically referred to as “Ka ‘awa ‘ili lena a ka manu i kanu ai iluna o ka lā‘au — The yellow skinned ‘awa planted by birds atop the tree branches. Strict kapu [restrictions] were observed while picking this ‘awa, and one fish each of the ‘āhuluhulu and ‘ōlapa needed to be placed in the spot from where the ‘awa was removed. People who broke the kapu [restrictions] associated with gathering ‘awa, lehua, ‘ōhelo, and various plants that grew the forests of Puna, were enveloped in mist rains, and lost in the forest. Many people died while carelessly traveling through the forests, breaking plants, or loudly calling out and disturbing the silence. [Okatoba 14, 1915]

Once lost in this forest, there was no way out. Calling out in the forest caused an echo which sounded like a person calling, but following the echo led one deeper into the forest, and this is that those who travel through Puna’s forests are warned

— E nihi e ka hele mai ho‘opā, mai pūlale i ka ‘ike a ka maka o ako hewa i ka nui o ka lehua, a ho‘opuni ‘ia e ka ‘ino

(Travel cautiously, being careful not to touch [the lehua], don’t rush to see things. lest you mistakenly break the many lehua, causing you to be overcome by misfortune).

Hearing his request for help, Kaniahiku told Kapu‘euhi that to kill Ka-Miki and Maka-‘iole he should gather offerings from Kalapana and Kapu‘ulena and prepare them for the god of Mauānuikananuha. She told him to gather a little ‘awa from Mauānuikananuha, and place the offerings at the site where the ‘awa was taken from. Kapu‘euhi was to take this ‘awa to Ka-Miki and tell him that the grove guardians had nearly killed him while gathering the ‘awa, thus he was unable to get enough ‘awa to satisfy Ka-Miki mā [mā is a Hawaiian word that means “folks, them, and companions”]. Kapu‘euhi was to then urge Ka-Miki mā to avenge this wrong and lead the brothers into the forest. Kaniahiku told Kapu‘euhi to secretly pick lehua (Metrosideros polymorpha), ‘ōhelo papa , and kupali‘i (Peperomia) along the way. When Kaniahiku saw the signs that Kapu‘euhi had picked these plants, she would know they had proceeded into the depths of the forest, and she would send a thick cloud cover to block the trail from view. Kaniahiku then told Kapu‘euhi that she would call on her elder female relatives to cause forest growth of ‘ie‘ie ), hāpu‘u , ‘āma‘uma‘u, and other plants to securely envelope them in the forest.

 The elder relatives of Kaniahiku included her mother Oloke‘a-nui-a-hinapū, an aunt Manono-nui-aloha, and the five sisters ‘Ōpiko‘ula, Ka-lehua-‘apapane, Ka-lehua-kea, Ka-lehua-makanoe, and Ka-uhi-wai-noho-i-ka-liko, goddesses of the Puna forests. The five sisters were the supernatural children of Kū and Hina-nui-moku-lehua-i-kawao; the sisters were exceedingly beautiful, and their history is told in the story of Kalā-puka-i-Ha‘eha‘e – The sun arrives at Ha‘eha‘e… Lastly, Kaniahiku told Kapu‘euhi that she would then send her sister, who had the body form of an ‘Akialoa (Hemignathus obscurus) bird to guide Kapu‘euhi out of the forest, thus leaving Ka-Miki mā lost and wandering in the tangled growth of Kali‘u. [Okatoba 21, 1915]

Following Kaniahiku’s instructions, Kapu‘euhi led Ka-Miki mā deep into the forest. Once there, Kaniahiku caused a thick mist to cover over the forest, blocking the sun from sight, and the forest plants grew in tangled mats. Anticipating the deception, KaMiki called out in a mele [chant] to Ka-uluhe and his forest formed ancestresses to assist them: Lani-pipili, Lani-‘oaka, Clinging and flashing heavens, Lani-ki‘ei, Lani-hālō, Peering and peeking gods, Lani-kilo, Lani-papanu‘u, Divining gods and gods of the highest stratum, Lani-ka‘ahele, Lani-hāko‘i, Traveling and agitated gods Lani-mamao, God who clears (the heavens), Lani-Uli-wahine o Nu‘umealani, Uli-wahine of Nu‘umealani Ia Haumea! Ia Haumea-nui-a ke aīwaiwa... Oh Haumea! Great mysterious Haumea... Each of the names called upon in the mele are various forms of female deities of nature.

Thus, the darkening of the sun was ended, the sun deity, Ka-‘ōnohi-o-ka-lā caused the mists to recede. The forest growth withdrew before Ka-Miki mā, and was scattered as a pathway for their feet. Seeing that Ka-Miki mā had escaped from her efforts at killing them in the forest, Kaniahiku sent her ‘Akialoa-formed sister to warn Mauā-nuikananuha and Kūlilikaua and have them carry the sacred ‘awa to her compound and hide it in her house where an altar was prepared.

 Ka-Miki mā reached Mauānuikananuha and climbed upon the tree form of the god. Kaniahiku called to Mauānuikananuha to extend its body high into the sky and then fall to the forest, thinking this would kill Ka-Miki mā. But before the deity could grow, Ka-uluhe caused forest growth to cover Mauānuikananuha, and thus this plan was thwarted as well. Ka-Miki then captured Kapu‘euhi and imprisoned him underneath the tangled branching growth of Mauānuikananuha, telling him that he would remain there until Maka-‘iole and he had their fill of the ‘awa. Kaniahiku then sent her sister ‘Akialoa to fetch her grandson Keahialaka, and she herself prepared to fight Ka-Miki. Now at that time, Keahialaka was under the guardianship of Pānau and Kaimū, and he enjoyed the ocean waters from Nānāwale to Kaunaloa, Puna [symbolic of controlling those regions]. [Okatoba 28, 1915]

Ka-Miki turned to Kaniahiku, and told her, “It is because of your mistaken ways, that we two are here before you.” They exchanged taunts, and Kaniahiku stood up and turned to fold her pā‘ū [skirt], at the same time, she reached and took up her pīkoi [tripping club] and a lā‘au [spear]. Kaniahiku then attacked Ka-Miki with the pīkoi but he dodged it, and it became tangled in the branches of Mauānuikananuha. Kaniahiku then threw her spear, Papalauahi, which Ka-Miki dodged as well. Where the spear landed, the hills named Nā-pu‘u-o-Kaniahiku were formed; the place is now called Nā-pu‘u-a-Pele. Kaniahiku then prepared to use her sling stone, Kaueleau. This stone was eight feet long and weighed several hundred pounds. Whatever it hit was completely crushed. Kaueleau was made of dense ‘alā stone and was bound with coconut sennit and olonā [Touchardia latifolia] cordage, in a technique called maku‘u. When Kaniahiku swung her sling above her head, the cordage broke, sending the stone flying to the sea where it landed. The stone was so large that it caused the ocean mist to rise, darkening [hanging over] the shore. To this day the place where the stone landed is called Kaueleau [interpretively translated as – suspended, or placed above; and also the name of deity associated with the red glow of the eruption]. When the cordage broke, it flew in the opposite direction of Kaueleau, and landed at the place now called Maku‘u [for the lashing technique]. Kaniahiku called her ocean-form brothers Pūhi-kauila [Red-eel] and Nalu-nui-oKumukea [Great-wave-of-Kumukea] to her aid. They took the stone and threw it back to the uplands for her, but she was unable to retrieve the stone. Seeing that all her weapons had missed, Kaniahiku took up her hōkiokio [gourd nose flute] Waha-lau-li‘i, and called to Keahialaka, urging him to hurry to her aid. Hearing the hōkiokio, Keahialaka rushed to his grandmother, and seeing Kaniahiku’s predicament, he leapt to attack Ka-Miki. Though Keahialaka was exceptionally skilled in various fighting techniques, he was worn out and bound by Ka-Miki. [Novemaba 4, 1915]

Kaniahiku urged Keahialaka to release himself, but he was unable to. And when Kaniahiku attempted to release Keahialaka, Ka-Miki threatened to kill her should she try breaking his kapu — that all outside of her compound was his, while that which was inside remained hers. Thus Maka-‘iole bound Kaniahiku and placed her with Keahialaka. Ka-Miki compared his easy victory over Kaniahiku mā to the simple action of birds gathering ‘ōhelo berries to eat; or children playing kimo [a Hawaiian game of jacks]; he then chanted

O pū‘ili ‘ai ‘ōhelo a ka manu

Ke ‘ai holoholo ala i ka uka o Puna

I walea ka manu i ka ‘ula o ka lehua

Kohākohā i ka lani, ‘elima ia

Kohākohā i ka lani, ‘elima ia

‘Ehiku ia kau a hiku

‘Ewalu ia Kamalālāwalu

‘Eīwa ia Kaholokuaīwa

I ka holo keke‘e ia a ‘umi

‘Eīwa au puni i ka ‘umi la pa‘i wale

The ‘ōhelo berries are grasped as the food of the birds.

Eaten while traveling to the uplands of Puna.

The birds rejoice in the beauty of the red lehua blossoms [descriptive of the pōhaku kimo (game stone) being tossed in the air]

Resounding in the heavens, five ‘ai lohelohe (stones pieces) are retrieved.

Then six are placed together,

Then seven are set aside

Eight to Kamalālāwalu

Nine to Kaholokuaīwa

And with a jagged sweep ten are taken

 Nine are encircled with ten and all are drawn together.

 Kaniahiku and Keahialaka realized that the wisdom and stamina of these two youth excelled any ‘ōlohe they had ever met, for Kaniahiku mā had never been beaten. Kaniahiku wondered if even her teachers, Kahulu‘īlio-a-me‘eulani, the spear fighting expert of Ka‘ū; and Kaho‘ālalā‘au, the war club fighter, instructor of the Pili chiefs (sons of Olokuamea and Kahuilanui-mākēhā) of the land of the waterfall of Hi‘ilawe on the sacred cliffs of Waipi‘o, would be defeated as well. [Novemaba 11, 1915] Ka-Miki then went into Kaniahiku’s house to get the ‘awa from the altar, but she called to him, asking that he allow her to care for the ceremonies of the god Kūlilikaua, which were associated with collection and preparation of the ‘awa of Puna. Kaniahiku told Ka-Miki mā, “We surrender to your knowledge,” she then asked Ka-Miki mā to take Keahialaka as a ho‘āikāne (companion) stating,

“Anywhere you travel through Puna, you will be welcomed.” Ka-Miki agreed and Maka-‘iole released Kaniahiku mā. The offerings were made to the gods, a pig and other foods were prepared and they enjoyed the ‘awa of Kali‘u. The ‘awa was so powerful that it seemed the house itself shook, the fragrance of the forest danced across the pāhoehoe plains, like the wavering waters of Mānā and Nohili, Kaua‘i. Kaniahiku, Keahialaka and Maka-‘iole were embraced by sleep, and Ka-Miki left them sleeping in the house. Stepping outside, Ka-Miki saw Kapu‘euhi in his sorrowful state, where he left him till later… Ka-Miki then departed for the royal compound of the chief Pū‘ula.

 Descending to Keawaopele, Ka-Miki met with the chief Pū‘ula (Red-conch shell). Pū‘ula inquired of Ka-Miki where he was from and what the nature of his journey was. Ka-Miki responded, telling the chief that he was from Puna, but that he rarely traveled from the uplands of Kali‘u and Malama, where his elder female relative, Kaniahiku dwelt. Ka-Miki then told Pū‘ula that he had come to gather some fish as the pūpū ‘awa [condiments for the ‘awa drink] for his companions. When Pū‘ula heard the name of Kaniahiku, he asked Ka-Miki if he had been trained in fighting skills; for everyone knew of Keahialaka’s exceptional skills. Ka-Miki said, “Yes,” and Pū‘ula then asked, “what was the purpose of your training?” Ka-Miki answered — Hele ka‘apuni i Kuauli [Hawai‘i] a puni ma ke ‘ano ho‘opāpā ikaika, ho‘opāpā ‘ike, ho‘opāpā kama‘ilio, ho‘opāpā ‘ōlelo, ho‘opāpā nanenane a me nā ‘ike apau o ka ‘oihana mokomoko. [It is] A journey around Kua-uli [Hawai‘i] to compete in contests of strength, knowledge, conversation, words, riddles, and all manner of fighting skills. Pū‘ula invited Ka-Miki to join him at his hālau [long house], and instructed his fishermen to get the fish for Ka-Miki. Pū‘ula had a large compound which had many houses dedicated to contests. There, Ka-Miki and Pū‘ula discussed arrangements for contests with some ‘ōlohe of Puna. Pū‘ula told Ka-Miki about the ‘ōlohe chiefs, ‘Ōpihikao and Kūpahu‘a, who were experts in ha‘iha‘i and lua (hand-to-hand combat techniques), and who had trained under Me‘eulani and Ka‘auea (who was also called ‘Uwēkahuna). He also told Ka-Miki that Keoneopokoiki had been his own instructor, and that Keoneopokoiki was a master with war clubs, weapons, and all manner of hand-to-hand combat… [Novemaba 18, 1915]

 Ka-Miki and Pū‘ula agreed to share a friendly contest to see if Pū‘ula should call his master ‘ōlohe to meet with Ka-Miki. Though Pū‘ula had learned all he could from his instructors, their knowledge had not prepared him to meet with Ka-Miki, and shortly Pū‘ula was securely bound. It was from this account that the saying about the spring of Pū‘ula came about —