Kaao Hooniua Puuwai no Ka-miki / The Heart-Stirring Legend for Kamiki
Transcription
waiting for papakilo link
Translation
The Heart-Stirring Legend for Kamiki
The Hero of the Quiet Calm of Kona with Its Billows— The Wonder Who Thwarted Luanuʻuanuʻupōʻelekapō and the Godly Council of Heha Waipiʻo’s Nine Cliffs, Shrouded in the Mist— The Expert that Took Away the Famous Cowry of Kalokunu, the Dust-Stirring Wind of Puakō.
Part Two
Kamiki and Makaʻiole Learn the Strokes of Lua Fighting — Entanglement in the Small Mesh Net Situated on the Ceiling — The Escape.
Quicker than a flash, they stretched their limbs until they stood at the door of their grandmother Lanimamao, and the old woman was waking up so these grandsons leapt and sat in the grandmother’s lap.
The old woman squirmed and fidgeted, with the intention of tossing the boys out of the house. She could not, however, get loose and she was pinned down in their embraces, and the grandmother continued to struggle until she was out of breath. The grandmother asked, “Whose boys are you?” The boys answered, “Yours.”
“What do you mean, by me?”
“We are descendants of Kahulielipapahonuamea—
In the presence and the belly of Lono,
We are descendants of ʻŌhiʻanuimoeawakea,
We are descendants of Kūmakuamoeawakea,
We are descendants of the women that lay about in the midday,
We are descendants of Kauluhenuihihikoloiuka
We are descendants of Hihikaupeʻakaumanamanaikanahele,
We are descendants of Kaʻohukolomaiilunaokalāʻau,
Answer,
O Lanikuʻiamamao
Our grandmother of the sacred heavens,
Our grandmother of the sacred earth,
We are your children, birthed by Kapāihilanipōʻeleikekihiokamalama.
Then, these amazing grandsons called out in a chant, thus:
ʻIkuā the voice of thunder,
ʻIkuā the voice of the sea,
ʻIkuā the voice of the birds,
ʻIkuā the voice of the wind,
ʻIkuā the voice of God,
The sun rules over Kona,
ʻIkuā is Pohakōʻeleʻele,
The grandmother began to give a chant of greeting to her grandsons, and when the affectionate greeting was over, she asked the grandsons, “Where is your grandmother?” “She’s living in a remote area of the calm of Ehu,”
“In the weight of the mist of the three mountains,
In the onset of the chill of Hanakaumalu,
In the rain that ruffles the sea like a school of small fish,
Overtaken by the ʻEka wind,
In the gentle fragrant of the calm of Kona.”
The grandmother then asked, “What is the reason that my two grandsons have made rapid journey here on the damp and chilly path?
We have come to fetch Hōkūʻula
The kava bowl sacred to Lonomakahiki,
and Kalauokekāhuli,
The kava strainer sacred to Lonomalama,
The bird child of Hinawaikoliʻi.”
“Where is the kava that your grandmother ordered you both to fetch?”
“It is below Waipiʻo, along the cliff of Kaholokuaiwa,”
“The yellow kava in the bright flats of ʻĀpua,
That the multitude of gods.
The myriad of gods,
and the plethora of gods drink.”
“Whoa! Why in the world did your grandmother think to send you two to fetch the prized possession of Luanuʻuanuʻupōʻelekapō?”
“Pōkapupōʻelekapō,
Also known as Kapāpaʻiʻaoa who is the god’s chief.”
“And where is the water that she ordered you two to fetch?”
“In the sacred waters of Kāne and Kanaloa, in the sacred foundation of the Pōhakuokāne, being overcome by the sulfuric mist that strikes from the side, and the smoky vapors of the woman of the pit.”
“Pele, The everlasting fire in the foundation of the earth,
Pele, The everlasting fire at the base of the heavens.”
“Why in the world has your grandmother given you this difficult task and sent the two of you to fetch the god’s kava, and water?”
“To conclude our training with our grandmother, that is the reason we have been sent on this mission.”
“Yes, listen here my grandsons. I will put you two to the test, and the one that can loosen “Kanikawī and Kanikawā,” will be the one that fetch the kava, the prized possession of the god,
“Luanuʻuanuʻupōʻelekapō,
Kapāpaʻiʻaoa,
The multitude, the myriad, the plethora,
The council of the god,
The shouts of the god.”
At that very moment, the old woman opened the net, untied the knot, and pulled the strap and took the kava bowl with the kava strainer and placed it on the heap of mats.
“My grandsons, here is my test in which we shall know who it is that shall fetch the prized possession of Luanuʻuahanuʻupōʻele.”
This old woman spread the net out and ordered her grandsons to leap into the net, and her grandsons did so.
As the grandsons jumped into the net, that is the time that Lanimamao would have grabbed the two edges of the net, namely Kanikawī and Kanikawā, and the net would fly up until it was adjoined to the ceiling of their grandmother’s house in order to be tied onto the ridgepole, so that [it] could hang down, and none could pull it loose.
When the grandmother pulled the supernatural net and it flew up towards the ceiling, that is when Kamiki caught the edge of the net that would have tied tightly with no chance of loosening it, so that no other supernatural would have been able to detach it again with the exception of Lanimamao. And when the reinforced ends of the net were moving to bind together, then Kamiki double knotted the end of the corners until they were securely knotted in the palm of this lively boy’s hand, so that the net was unable to be secured to the ceiling of the house. That is when the slack parts of the net wound together, and then Kamiki pulled the straps of the net causing it to loosen and the mouth of the net to open, and immediately the boys, the supernatural grandsons of Kauluhenuihihikoloiuka, came out.
O Nanaikekihiokamalama. You are attentive, brave, alert, and swift. You have much knowledge, much wisdom, strength and patience. It is true, that if your alertness, strength, and bravery were a fraction of what they are, grandson, so were your knowledge and strength, even then there would be no one who could defeat the two of you, so the signs are evident that it must be you to fetch the prized possession of Luanuʻuanuʻupōʻelekapō below Waipiʻo, your elder brother shall stay until you return.
Kamiki asked, “Would our other grandmother be vexed if we change our roles on our journey?”
“She will not blame you, because that grandmother of yours knows and appreciates the way you have exerted your efforts in being able to resist the power of Kanikawī and Kanikawā and not be captured. This powerful net has finally been beaten by you two, because, O my grandson, the ends of the net are held in your hand, and that is why it did not join together. If the corners were to have joined together, then neither of you would be able to undo it, and then you would have had to go back to learn, and then come back and get Hōkūʻula and Kalauokekahuli. That is why she first sent you two to fetch Hōkūʻula the kava bowl that possesses the Lonomakahiki kapu and Kalauokekahuli, the kava strainer that possesses the Lonomalama kapu.”
“When I put you two to the test, you were the one who was able to loosen the net, the birth string of Muleiula that Haumeanuiakeāiwaiwa took hold of and threw into the sky and that was planted in the dirt on the hill of Puʻukuʻua on Maui.”
Wākea is the husband,
Papa of Walinu’u is the wife,
Papa conceives an island,
Felt the birth pangs because of Maui, Long Maui was born, an island
Born an Ololani, an Uʻilani,
Uʻilani is an Ikapalaumāewa
Ololani is a lofty height for Kū, for Lono,
For Kāne and Kanaloa.
[Kamiki responded,] “Our grandmother commanded that here we would separate, and that we would meet again on the stack of mats of the royal hālau of our [other] grandmother.”
“Listen up, grandsons of Lanimaomao, because I still have instruction left for you, grandsons, those of your other grandmother are done, and the problems on the road ahead are for me to advise you through, because she has let you two go to come before me, and that is why I tested and approved you two, O my boys. Therefore, you Kamiki, go down to Waipiʻo and take the kava that the god consumes until he passes out drunk, namely the prized possession of—”
“Luanuʻuanuʻupōʻelekapō.”
Kamiki stood up straight, stretched his arms and legs, and obeyed the command of Lanikuiamamao to go, and so he went. Makaʻiole asked if they could both run together down to Waipiʻo so that he could help his younger brother, but the grandmother forbade him, saying, “No, lest we do wrong in the sight of your grandmother, and it become a reason for her to be angry with me.”
Until next week…
Citation: 1914, Feb 12. “Kaao Hooniua Puuwai no Ka-Miki.” Ka Hoku o Hawaii, Volume VIII, Number 36, Page 1, Column 4-6. Retrieved from Papakilo Database http://papakilodatabase.com. Translated by Emmanuel Kilika Bennett, Uʻilani Au and Kapali Lyon, Institute of Hawaiian Language Research and Translation, 2018. Honolulu, HI: University of Hawaiʻi.
Ma kēia hōʻailona “nīke kuʻuna” (TK), hoʻike leʻa ʻia i ka lehuʻula, ʻoiai hoʻoʻiaha hou ʻia aʻe lā ʻike kuʻuna, he kuleana ma laila nō ka hoʻohana pono ʻana i ua ʻike lā. ʻO kekahi manaʻo o ka hōʻailona “nīke kuʻuna” (TK), ke hoʻomohala ʻia nei paha nā lepili “nīke kuʻuna” like ʻole (ʻo ia hoʻi, TK Labels), a ʻo ka hoʻokō ʻana nō hoʻi i ia mau lepili, aia nō ke hoʻoholo ʻia nei.
The TK Notice is a visible notification that there are accompanying cultural rights and responsibilities that need further attention for any future sharing and use of this material. The TK Notice may indicate that TK Labels are in development and their implementation is being negotiated.
ʻO kekahi māmala ʻikepili a me kekahi mau waihona pālapala i mālama ʻia e ko mākou kōā, he pohole ʻole paha, he milo loa paha kā mea kākau, mea unuhi paha. Ua kau ʻia mai kēia hōʻailona nei i ʻike e hoʻoponoponoʻia a hoʻano hou ʻia e kēia pilina e nā kaiāulu nāna ua mau palapala.
Collections and items in our institution have incomplete, inaccurate, and/or missing attribution. We are using this notice to clearly identify this material so that it can be updated, or corrected by communities of origin.
Kau nui ko mākou manaʻo i ka hoʻomohala ʻana aʻe i nā ala hou e holo pū ai ʻo mākou me nā lāhui ʻōiwi ʻaʻe no ka mālama ʻana, no ka pālama ʻike i nā wā ma mua mai, no ka wā mā hope aku nō hoʻi.
Our institution is committed to the development of new modes of collaboration, engagement, and partnership with Indigenous peoples for the care and stewardship of past and future heritage collections.
This translation is covered under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International license (CC BY-NC-ND 4.0). This license allows you to share, copy, distribute and transmit the work for non-commercial purposes, providing attribution is made to the authors (but not in any way that suggests that the authors endorse you or your use of the work).
