The Saturday Star Bulletin. Honolulu, T.H., January 26, 1957 - Tales about Hawaii, Clarice B. Taylor
Before the Iliili-opae Heiau at Mapulehu on Molokai could be dedicated, the land in which it was situated and people had to be purified.
The priests and king went about the district holding services and collecting offerings for the temple.
Other priests and the people decorated the temple. They gathered the ie-ie vine, lace fern, ti leaves, lama and ohia branches to decorate all the images and houses.
They spread freshly woven mats of lauhala on the altar pavements.
The services lasted about a month. On each required night, some one article or thing was dedicated: that is each house and god required a different service as did the aha from the sea, the drums, etc.
The offerings of the human sacrifices culminated the whole and the people believed that they had prayed the spirit of the gods into their images.
A great kapu was placed on the people and the land on the night the services began.
Its purpose was to keep the people from sin and to secure absolute silence so that the voice of the priests would "rise beyond the clouds and reach the ears of the gods."
All the men and boys of the community were commanded to attend the ceremonies. If the men were "religious," they went inside the heiau and sat on the pavement in front of the altar.
If the men and boys were afraid of the severities of the service, they gathered outside the heiau and on the high places about it, where they were subject to the rigors of the required etiquette.
The women and children were forbidden to leave their houses.
Silence was secured by binding the snouts of the pigs and dogs and placing the chickens under calabshes.
The men could not leave the temple and the women and children could not leave their houses to attend the toilet needs.
The success of the service depended upon its conduct without the interruption of a cry of a wild bird, the squeak of a rat, twisting clouds, thunder or lightening or the cry of a human being.
To enforce this silence, priests sent a special order of the priests, men called Mu, to go about and listen to fringements.
Anyone who made a noise was subject to death.
Next: The Priests
Note: The words, "severities" and "fringements" are original to this text.
Thursday, January 13, 2011
Wednesday, January 12, 2011
► Molokai's Ilili-Opae: Dedication -11
Honolulu Star Bulletin. Friday, January 25, 1957 - Tales about Hawaii, Clarice B. Taylor
Iliili-opae Heiau at Mapulehu was a beautiful and awe inspiring sight when completed.
The king and high priests who had supervised the work aimed to have the temple appear so pleasing in the eyes of the heavenly hosts, that the spirits of the gods would come down during the temple dedication ceremony and enter into the images prepared for their reception.
It was for this reason that the king and chiefs and supplied over 400 images to adorn the walls and the path leading to the temple.
But the heiau could not be dedicated until two important things had been obtained.
HUMAN SACRIFICE
A special aha (offering) had to be made for the altar and there must be an important human sacrifice.
The special mat was a braided mat made of ekaha, a species of seaweed which grew on the ocean floor at great depths. The ekaha seaweed was braided into a mat with coconut fibers.
To obtain the seaweed was difficult. Sometimes fishermen hunted for months even years before finding the tangled seaweed.
The dedication of the heiau was held up during the search.
The search for a human sacrifice was not so difficult.
The favorite method was for the king to conduct a raiding of his neighbors or go to war.
If successful (or is his gods approved) He secured the king and high chief of his enemy for his sacrifice and at the same time could offer up the other victims of his war with their leader.
The more human sacrifices the better.
If possible, the king made war against a rebel chief and captured the rebel for his sacrifice.
Such an offering had great mana (spiritual power). The higher the cast of the offering, the greater the mana obtained.
The classical example of obtaining a sacrifice was that used by Kamehameha when he offered Keoua-of-the-Sacred-Altar as a sacrifice at Puukahala.
Keoua was lured by overtures of peace to come to Kawaihae. When he stared to land, Keoua and his companion chiefs were struck down to provide the sacrifices.
The dedication services themselves were prolonged and severe.
NEXT: The Service
Iliili-opae Heiau at Mapulehu was a beautiful and awe inspiring sight when completed.
The king and high priests who had supervised the work aimed to have the temple appear so pleasing in the eyes of the heavenly hosts, that the spirits of the gods would come down during the temple dedication ceremony and enter into the images prepared for their reception.
It was for this reason that the king and chiefs and supplied over 400 images to adorn the walls and the path leading to the temple.
But the heiau could not be dedicated until two important things had been obtained.
HUMAN SACRIFICE
A special aha (offering) had to be made for the altar and there must be an important human sacrifice.
The special mat was a braided mat made of ekaha, a species of seaweed which grew on the ocean floor at great depths. The ekaha seaweed was braided into a mat with coconut fibers.
To obtain the seaweed was difficult. Sometimes fishermen hunted for months even years before finding the tangled seaweed.
The dedication of the heiau was held up during the search.
The search for a human sacrifice was not so difficult.
The favorite method was for the king to conduct a raiding of his neighbors or go to war.
If successful (or is his gods approved) He secured the king and high chief of his enemy for his sacrifice and at the same time could offer up the other victims of his war with their leader.
The more human sacrifices the better.
If possible, the king made war against a rebel chief and captured the rebel for his sacrifice.
Such an offering had great mana (spiritual power). The higher the cast of the offering, the greater the mana obtained.
The classical example of obtaining a sacrifice was that used by Kamehameha when he offered Keoua-of-the-Sacred-Altar as a sacrifice at Puukahala.
Keoua was lured by overtures of peace to come to Kawaihae. When he stared to land, Keoua and his companion chiefs were struck down to provide the sacrifices.
The dedication services themselves were prolonged and severe.
NEXT: The Service
Tuesday, January 11, 2011
► Molokai: Iliili-Opae: Ohia Timber - 8
In Polynesian theology, the great god Ku created the forests and breathed his own spirit into each living tree.
The ohia tree was his own embodiment.
 |
| Hawaiian god, Ku |
So when the Molokai king prepared the fittings for Iliiliopae Heiau at Mapulehu Ridge, he went to Ku's forest for the timbers for Ku's temple.
The main god, the timbers for the oracle tower, the drum house, the lele and the Mana house must be of the ohia since the heiau was Ku's temple.
An important ceremony was held before going into the forest to get the timber.
TEMPLE CEREMONY
The priests and kings assembled in a chapel where they put the adzes to be used "to sleep" under a god.
The main idea was that the adzes would gain mana (spiritual force) to assist in cutting down the ohia tree.
On the morning of a propitious day, a great procession was formed of all the people (excluding the women), headed by the king and high priests.
They marched to the forests high in Mapulehu Reidge, singing and shouting on their way. When they reached a great ohia in perfect condition, the procession was stopped.
Tow priests holding the sacred adzes, stood on either side of the tree. When a prayer was said, each hit the tree with his axe.
MAKE OFFERING
The king made the offerings, a live pig which he killed by dashing against the ground, a human sacrifice killed in the same manner, red fish, bananas and coconuts.
Artisans then took over the felling of the tree. While they were working, others dug and underground oven, and baked the pig.
Everyone in the party shared in the eating of the pig after the tree was felled. All scraps of food and the human sacrifice were then buried at the foot of the tree.
While the tree was being felled, the people wandered through the forest gathering ferns and lehua blossoms with which they decked themselves.
CARRY LOG
On the march down the mountain, strong men carried the ohia log on their shoulders so that it would not touch the ground or its bark be injured.
The procession chanted as it ...... chanting and the people responded. Their voices rose and fell in a cadence from murmurs to shouts.
The ohia log was placed on the temple floor in silence and was covered with flowers and ferns.
Note: I regret to tell you that sequence no. 9 and no.10 was not part of grandma's collection. Therefore we will have to skip over this section and move forward to no. 11.
NEXT: Dedication (no.11)
He mana'o
Reference to human sacrifice, p. 26, "Hawaiian Mythology" by Martha Beckwith: "A human sacrifice was was offered as payment for the tree both a the spot where it was cut down and at the posthole where the image was set up."Monday, January 10, 2011
► Molokai's Iliili-Opae - 7: Interior Fittings
Honolulu Star Bulletin. Monday, January 21, 1957 - Tales about Hawaii, Clarice B. Taylor
Just why the high priest of the Molokai king had selected the rise below Iliili-opae temple was evident when the altar and oracle tower were planned.
The altar with all its sacred fittings was placed at the east end of the great platform area.
The east end of the platform was more than 20 feet off the ground and the three tiers, required for the platform, placed the sacred area in a high position.
The effect was dramatic. The audience, assembled on the platform below the altar and on the open ground surrounding the heiau, could plainly see the ceremonies being performed on the altar.
The altar abutted the ridge Mapulehu, which acted as a sounding board for the voices of the priests in prayer and chant. The voices reverberated against Mapulehu so that they were carried to the people outside the heiau.
VALUE OF ACOUSTICS
The high priest who planned the altar fittings fully understood the value of good acoustics. He placed the anuu, oracle tower, to the right near the Mapulehu Ridge.
The oracle tower was a tall wooden structure, 24 feet high and 18 feet square, from which the priest announced the oracles, or prophecies at the close of certain ceremonies.
He climbed to the top platform of the tower and threw his voice against the Mapulehu Ridge like a ventriloquist and the people thought they were hearing the real voice of god.
The main portion of the temple was dedicated to the worship of the great god Ku, so a special thatched house was built for Ku and in it was placed the image of the Moi, principal god who guarded the temple itself.
This house was called Mana (sacred).
Other houses were for the sacred drums used during the services, the king and the priests.
PLACE OFFERINGS
Standing before the Mana house was a high shelf-like structure, the lele. On the lele were placed offerings to the god Ku.
The lele was large enough to hold a human sacrifice and two pigs.
Behind the altar were built a cook house in which pigs were built for the ceremonies and a house to keep the paraphernalia of the priests.
The space in front of the altar was marked off by an ornamentation on which images of guardian gods were placed. This ornamentation consisted of two semi-circle low platforms placed side by side.
NEXT: Ohia Timber
Just why the high priest of the Molokai king had selected the rise below Iliili-opae temple was evident when the altar and oracle tower were planned.
The altar with all its sacred fittings was placed at the east end of the great platform area.
The east end of the platform was more than 20 feet off the ground and the three tiers, required for the platform, placed the sacred area in a high position.
The effect was dramatic. The audience, assembled on the platform below the altar and on the open ground surrounding the heiau, could plainly see the ceremonies being performed on the altar.
The altar abutted the ridge Mapulehu, which acted as a sounding board for the voices of the priests in prayer and chant. The voices reverberated against Mapulehu so that they were carried to the people outside the heiau.
VALUE OF ACOUSTICS
The high priest who planned the altar fittings fully understood the value of good acoustics. He placed the anuu, oracle tower, to the right near the Mapulehu Ridge.
The oracle tower was a tall wooden structure, 24 feet high and 18 feet square, from which the priest announced the oracles, or prophecies at the close of certain ceremonies.
He climbed to the top platform of the tower and threw his voice against the Mapulehu Ridge like a ventriloquist and the people thought they were hearing the real voice of god.
The main portion of the temple was dedicated to the worship of the great god Ku, so a special thatched house was built for Ku and in it was placed the image of the Moi, principal god who guarded the temple itself.
This house was called Mana (sacred).
Other houses were for the sacred drums used during the services, the king and the priests.
PLACE OFFERINGS
Standing before the Mana house was a high shelf-like structure, the lele. On the lele were placed offerings to the god Ku.
The lele was large enough to hold a human sacrifice and two pigs.
 | |
| The tall tower is an example of an "Anu'u". Also, the smaller tower to the right is an example of a "Lele. (Illustration 82. Interior of a large luakini at Waimea, Kaua'i, drawn by John Webber on Cook's third voyage in 1778.) |
Behind the altar were built a cook house in which pigs were built for the ceremonies and a house to keep the paraphernalia of the priests.
The space in front of the altar was marked off by an ornamentation on which images of guardian gods were placed. This ornamentation consisted of two semi-circle low platforms placed side by side.
NEXT: Ohia Timber
Saturday, January 8, 2011
► Molokai's Iliili-Opae - 6: Sacrifices
Note: My collection of clippings did not include the heading date on this particular article.
Honolulu Star Bulletin. January (?) 1957 - Tales about Hawaii, Clarice B. Taylor
The story of the construction of the great Iliili-Opae Heiau at Mapulehu on Molokai was told and retold by word of mouth for many generations until written down in 19th century.
In the retelling, each generation of Hawaiians embellished the story with certain miraculous details.
The modern can reconstruct the story without miracles.
THE STONES
The great stones for the foundations and walls probably came from Mapulehu Ridge and the site itself.
The rectangular platform is built against the ridge its full length. Much material must have been exposed in digging the excavation required for it.
Certain stones, such as those used for the altar, may have come from Wailau.
LONG LINE
The story of the people standing in a line across the mountain to Wailau on the north beach may have grown out of the continuous lines of people moving back and forth across the mountain to bring the waterworn pebbles for the paving.
The story of the people being fed on a single shrimp may have grown out of the fact that the pebbles for the paving called iliili were found in the Wailau Stream where the people also found the fresh water shrimps.
ASSOCIATION
The shrimps and the pebbles became associated and the temple derived its name, pebble shrimp, from the association.
The construction work was accompanied at certain intervals by religious services and by human sacrifices. The number of sacrifices would live in the memory of the people for many generations.
Human sacrifices were needed at the bottom of the four corners of the great walls.
PROTECTION
These sacrifices protected the walls and insured their endurance against earthquakes, floods and other disasters.
The rocks were fitted together without mortar so that they have stood hundreds of years through violent earthquakes.
It was after the foundation work was completed that the great number of human sacrifices were required.
NEXT: Temple Fittings
I have some questions to put out there: Were those people who were sacrificed of the Kauwa people? Were there Kauwa on Molokai and on every island? If not Kauwa, how was a person selected for sacrifice?
Honolulu Star Bulletin. January (?) 1957 - Tales about Hawaii, Clarice B. Taylor
The story of the construction of the great Iliili-Opae Heiau at Mapulehu on Molokai was told and retold by word of mouth for many generations until written down in 19th century.
In the retelling, each generation of Hawaiians embellished the story with certain miraculous details.
The modern can reconstruct the story without miracles.
THE STONES
The great stones for the foundations and walls probably came from Mapulehu Ridge and the site itself.
The rectangular platform is built against the ridge its full length. Much material must have been exposed in digging the excavation required for it.
Certain stones, such as those used for the altar, may have come from Wailau.
LONG LINE
The story of the people standing in a line across the mountain to Wailau on the north beach may have grown out of the continuous lines of people moving back and forth across the mountain to bring the waterworn pebbles for the paving.
The story of the people being fed on a single shrimp may have grown out of the fact that the pebbles for the paving called iliili were found in the Wailau Stream where the people also found the fresh water shrimps.
ASSOCIATION
The shrimps and the pebbles became associated and the temple derived its name, pebble shrimp, from the association.
The construction work was accompanied at certain intervals by religious services and by human sacrifices. The number of sacrifices would live in the memory of the people for many generations.
Human sacrifices were needed at the bottom of the four corners of the great walls.
PROTECTION
These sacrifices protected the walls and insured their endurance against earthquakes, floods and other disasters.
The rocks were fitted together without mortar so that they have stood hundreds of years through violent earthquakes.
It was after the foundation work was completed that the great number of human sacrifices were required.
NEXT: Temple Fittings
He ninau...
► Molokai's Iliili-Opae - 5: It's Great Size
Honolulu Star Bulletin. Friday, January 18, 1957 - Tales about Hawaii, Clarice B. Taylor
To get an idea of the size of the great heiau Iliili-Opae built on Mapulehu Ridge, Molokai, imagine a stone floor twice the size of Kawaiahao Church.
To get an idea of the size of the great heiau Iliili-Opae built on Mapulehu Ridge, Molokai, imagine a stone floor twice the size of Kawaiahao Church.
 | ||||||||
| Front entrance to Kawaiahao Church, Honolulu, HI |
The platform remains of Iliili-Opae today measure 268 feet in length and 85 feet wide, a total surface of 20,340 square feet.
Kawaiahao Church measures 196 feet in length and 63 feet in width, a total floor surface of 12,348 feet.
 | |
| Inside chapel of Kawaiahao Church |
OXEN AND SLEDS
The construction of Kawaiahao Church was considered a great feat - but the builders used oxen, sleds and wheelbarrows to move the great stones and building materials required.
All construction work on Iliili-Opae heiau was done by hand. Ropes and timber slings were the only aid Hawaiians had.
Their axes were made of hard stone - their saws were sharp-edged shells and their ropes were made of morning glory vine.
NOT SLAVES
Unlike the Egyptian kings who built the pyramids, the Hawaiian kings did not have a slave population which they could drive with whips.
The Hawaiian king had to treat his men decently, else they would desert him for a kinder chief.
The Hawaiian had to be induced to work with promises of religious rewards or with threats of being made a human sacrifice.
WOULD RUN AWAY
Too many threats would make the independent Hawaiian run away.
Just to have built a temple the size of the ruins today would have been a big undertaking, but historians tell us that the first Iliili-Opae temple covered three times the area of today's ruins.
Probably today's ruins are those of the temple proper.
HAD A SCHOOL
At the time the original temple was built, it covered a site sufficiently large to house a school of priests and other small buildings which clustered about.
The construction of Kawaiahao Church was comparatively simple compared to the work of building the great terraces which led to the main platform at both ends of the rectangular platform and the wide stone steps along the entire length of the platform.
NEXT: Use of Heiau
Thursday, January 6, 2011
► Molokai's Iliili-Opae - 4: Materials
Honolulu Star Bulletin. Thursday, January 17, 1957 - Tales about Hawaii, Clarice B. Taylor
Before the Molokai king started the construction work on the great heiau (stone temple) to be erected at Mapulehu, the high priest drew the outlines of the propose temple in the sand.
The high priest was his own architect. He did not require a professional; neither did have to follow the plans of other heiau.
He could improvise and follow the outlines of the site to make the most of his beauties.
ENORMOUS TASK
The king at once saw the enormities of his task. The stone walls would require great boulders and the great platforms would need tons of small water polished pebbles for paving.
You would think that the priest would be satisfied to have the king's men go onto Mapulehu ridge and quarry the big stones for the walls.
Anything so simple would not do.
The priest had been visited by a god, in a dream and had been told to bring the rock and pebbles for the heiau from across the mountains at Wailau on the north coast of Molokai.
3,150 FEET HIGH
This required the carrying of great stones from Wailau at sea level, up to Wailau stream through forests to the mountain ridge 3,150 feet high, down the Mapulehu stream to the ridge site.
To accomplish the feat, the king set everybody in his realm to work - even the chiefs and their women. He himself worked to set an example.
The people were lined up across the mountain ridge in a single file to Wailau.
HAND TO HAND
The great rocks were passed from hand to hand and the women carried baskets of waterworn pebbles.
The job was so tremendous that the people grumbled, particularly when the food began to give out and the workers were issued one little opae (shrimp) each day.
Modern Hawaiians say the temple received its name, Iliili-opae (single shrimp) from the starvation days when the workers were fed a single shrimp.
PRACTICAL MAN
The Molokai king was a practical man and did not attempt to build the great heiau all in one year.
He probably put the priests off by telling that they too would starve unless the people were allowed to go back to their farming and fishing.
NEXT: Great size
Before the Molokai king started the construction work on the great heiau (stone temple) to be erected at Mapulehu, the high priest drew the outlines of the propose temple in the sand.
The high priest was his own architect. He did not require a professional; neither did have to follow the plans of other heiau.
He could improvise and follow the outlines of the site to make the most of his beauties.
ENORMOUS TASK
The king at once saw the enormities of his task. The stone walls would require great boulders and the great platforms would need tons of small water polished pebbles for paving.
You would think that the priest would be satisfied to have the king's men go onto Mapulehu ridge and quarry the big stones for the walls.
Anything so simple would not do.
The priest had been visited by a god, in a dream and had been told to bring the rock and pebbles for the heiau from across the mountains at Wailau on the north coast of Molokai.
 |
| Wailau |
3,150 FEET HIGH
This required the carrying of great stones from Wailau at sea level, up to Wailau stream through forests to the mountain ridge 3,150 feet high, down the Mapulehu stream to the ridge site.
To accomplish the feat, the king set everybody in his realm to work - even the chiefs and their women. He himself worked to set an example.
The people were lined up across the mountain ridge in a single file to Wailau.
HAND TO HAND
The great rocks were passed from hand to hand and the women carried baskets of waterworn pebbles.
The job was so tremendous that the people grumbled, particularly when the food began to give out and the workers were issued one little opae (shrimp) each day.
Modern Hawaiians say the temple received its name, Iliili-opae (single shrimp) from the starvation days when the workers were fed a single shrimp.
PRACTICAL MAN
The Molokai king was a practical man and did not attempt to build the great heiau all in one year.
He probably put the priests off by telling that they too would starve unless the people were allowed to go back to their farming and fishing.
NEXT: Great size
Wednesday, January 5, 2011
► Molokai's Iliili-Opae - 3: Construction
Note: Although No. 2 indicates this section as "The Predication," it was entitled as "Construction." The title exchange does not take away from the flow of the story. Enjoy.
Honolulu Star Bulletin. Wednesday, January 16, 1957 - Tales about Hawaii, Clarice B. Taylor
The construction of a great heiau (stone temple) in ancient Hawaii was a community undertaking.
It required the co-operation of the Ke Alii (reigning king) who could commander every man, woman and child in his kingdom to work on the project.
Construction work could not be started until the crops had been harvested and sufficient food stockpiled to feed the king and priests (in the manner to which they were accustomed) and the workers.
FORGOTTEN
The Iliili-Opae heiau on Molokai is so many hundreds of years old that the people long ago forgot the name of the king who built it, so they began to believe that the menehunes had built it.
As a matter of fact, it is probably about 700 years old and was built in the 13th century about the time of Umi.
This conjecture can be made because the heiau architecture follows the pattern believed to have been introduced by Umi of the Island of Hawaii.
In all probability, the high priest who first obtained the beautiful site from the ruler said nothing about a heiau plan until after the king had accompanied a successful raid on Maui (as predicted by the priest).
The priest waited until the following winter when the King again wanted a prophecy.
At the oracle service, attended by the King, the priest prophesied success to the king, provided the king first built a temple at Mapulehu.
COMMON DEVICE
This was a common device and justifiable, for the king was not allowed to go to war during the Makahiki (fall harvest festival).
At the close of Makahiki, the dutiful king was supposed to go about the land rebuilding old temples and rededicating them or build a new temple according to the oracle.
A king had to do what the priest said in the oracle or he was certain to be punished by the gods.
Old Hawaii legends are full of stories of kings who were sassy to their high priests or who refused to obey the oracle.
In every case, the king was severely punished. He generally ended life as a sacrifice on the temple altar to the gods.
The Molokai king who built Iliile-Opae probably threatened his high priest with death, but he went ahead and ordered the constructed started.
NEXT: The Work
Kahuna (priests) held a lot of power to influence an Alii (king). Makes me question who was in charge of the land, people and procession of developments. What if a kahuna was corrupt? Who is in charge when an Alii is murdered by order of a Kahuna? Imagine the fear of the people - emotionally and spiritually? Another interesting part of the story is the indication of forgotten Alii and works were explained away as having Menehune involvement.
Did you catch the word, "sassy" in the text? - "... kings who were sassy to their high priests..." I liked how the author used the word to describe uncooperative kings. I remember my grandparents using that context.
Honolulu Star Bulletin. Wednesday, January 16, 1957 - Tales about Hawaii, Clarice B. Taylor
The construction of a great heiau (stone temple) in ancient Hawaii was a community undertaking.
It required the co-operation of the Ke Alii (reigning king) who could commander every man, woman and child in his kingdom to work on the project.
Construction work could not be started until the crops had been harvested and sufficient food stockpiled to feed the king and priests (in the manner to which they were accustomed) and the workers.
FORGOTTEN
The Iliili-Opae heiau on Molokai is so many hundreds of years old that the people long ago forgot the name of the king who built it, so they began to believe that the menehunes had built it.
As a matter of fact, it is probably about 700 years old and was built in the 13th century about the time of Umi.
This conjecture can be made because the heiau architecture follows the pattern believed to have been introduced by Umi of the Island of Hawaii.
In all probability, the high priest who first obtained the beautiful site from the ruler said nothing about a heiau plan until after the king had accompanied a successful raid on Maui (as predicted by the priest).
The priest waited until the following winter when the King again wanted a prophecy.
At the oracle service, attended by the King, the priest prophesied success to the king, provided the king first built a temple at Mapulehu.
COMMON DEVICE
This was a common device and justifiable, for the king was not allowed to go to war during the Makahiki (fall harvest festival).
 | ||
| Dedication of the first fruits to Lonoikamakahiki |
At the close of Makahiki, the dutiful king was supposed to go about the land rebuilding old temples and rededicating them or build a new temple according to the oracle.
A king had to do what the priest said in the oracle or he was certain to be punished by the gods.
Old Hawaii legends are full of stories of kings who were sassy to their high priests or who refused to obey the oracle.
In every case, the king was severely punished. He generally ended life as a sacrifice on the temple altar to the gods.
The Molokai king who built Iliile-Opae probably threatened his high priest with death, but he went ahead and ordered the constructed started.
NEXT: The Work
He mana'o
Did you catch the word, "sassy" in the text? - "... kings who were sassy to their high priests..." I liked how the author used the word to describe uncooperative kings. I remember my grandparents using that context.
Tuesday, January 4, 2011
► Molokai's Iliili-Opae - 2: How Obtained
Honolulu Star Bulletin. Tuesday, January 15, 1957 - Tales about Hawaii, Clarice B. Taylor
Neglected heaps of stones on Mapulehu ridge in southeastern Molokai mark the remains of the second largest heiau (stone temple) in all Hawaii.
The name Mapulehu (dust-rising wind) indicates that the beautiful site was always fanned by a breeze.
The heiau site is by a middle ridge between Mapulehu and Punaula ridge (Red Coral Ridge) a short distance inland from the southeast coast of Molokai.
It overlooks Kalohi Channel to the Island of Maui.
BEAUTIFUL SITE
The site is beautifully situated. Fresh water streams ran by it in ancient days to feed the fertile lands below the ridge and the fishponds situated near the shore.
Judging from the size of the heiau and the number of men required for its construction, the surround lands and the seacoast must have been well populated.
From earliest times, Molokai was noted for its great priests, men of intelligence and mana (spiritual power) gained by constant prayer.
SPECULATION
We can imagine how these intellectuals gained the Mapulehu site for the heiau.
It presumably happened after the ruling Ke Alii had asked the priests to observe religious ceremonies which would forecast whether or not he would be successful in his next raid on his neighbors across the channel.
Ke Alii was present at the service conducted under rigid kapu.
He heard the priests predict success for him and he feld secure in their prophecy since no sound had been heard during the service - all had been absolutely quiet.
A QUESTION
At the end of the ceremony while eating the pig which the king had provided for the sacrifice, the high priest turned to the king and asked:
"How was our service?"
The king jubilantly replied,
"Fine, fine."
The high priest quickly said,
Then could yo not give me that piece of land at Mapulehu? I want it for my kilokilo (star gazer) so that he can watch the heavens through a clear sky and forecast the star signs."
The king could do nothing else but say "yes."
Next: The Prediction.
* Note: The word, "feld" is original to this text.
Neglected heaps of stones on Mapulehu ridge in southeastern Molokai mark the remains of the second largest heiau (stone temple) in all Hawaii.
The name Mapulehu (dust-rising wind) indicates that the beautiful site was always fanned by a breeze.
The heiau site is by a middle ridge between Mapulehu and Punaula ridge (Red Coral Ridge) a short distance inland from the southeast coast of Molokai.
It overlooks Kalohi Channel to the Island of Maui.
BEAUTIFUL SITE
The site is beautifully situated. Fresh water streams ran by it in ancient days to feed the fertile lands below the ridge and the fishponds situated near the shore.
Judging from the size of the heiau and the number of men required for its construction, the surround lands and the seacoast must have been well populated.
From earliest times, Molokai was noted for its great priests, men of intelligence and mana (spiritual power) gained by constant prayer.
SPECULATION
We can imagine how these intellectuals gained the Mapulehu site for the heiau.
It presumably happened after the ruling Ke Alii had asked the priests to observe religious ceremonies which would forecast whether or not he would be successful in his next raid on his neighbors across the channel.
Ke Alii was present at the service conducted under rigid kapu.
He heard the priests predict success for him and he feld secure in their prophecy since no sound had been heard during the service - all had been absolutely quiet.
A QUESTION
At the end of the ceremony while eating the pig which the king had provided for the sacrifice, the high priest turned to the king and asked:
"How was our service?"
The king jubilantly replied,
"Fine, fine."
The high priest quickly said,
Then could yo not give me that piece of land at Mapulehu? I want it for my kilokilo (star gazer) so that he can watch the heavens through a clear sky and forecast the star signs."
The king could do nothing else but say "yes."
Next: The Prediction.
* Note: The word, "feld" is original to this text.
► Molokai Iliili-Opae - 1
Unfortunately No. 1 was not part of Grandma's collection. The next tract is entitled "Molokai's Iliili-Opae: How Obtained - 2."
Molokai Iliiliopae is a story told of the construction of the Iliiliopae Heiau (stone temple) located on the Hawaiian Island of Molokai upon the Mapulehu Ridge. It stands today in ruins but its mass structure is still very prominent.
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| The Island of Molokai is centered within the Hawaiian Islands chain |
Monday, January 3, 2011
► Paradise Gained and Lost - 5: Rearing Kepakailiula
The Saturday Star-Bulletin, Honolulu, T.H., January 12, 1957 - Tales about Hawaii, Clarice B. Taylor
Kepakailiula (the red skinned person) whom the brothers at once called "Ke-paka" was a beautiful child.
Kiinoho quickly rewrapped the baby in his feather cape and left the child for 40 days and nights beside the fireplace. (The Hawaiian fireplace was a hole in the ground - "puka" - with rocks around it.)
When he reopened the feather cape, the child had grown into a beautiful boy. He had red skin, red eyes, a straight back, open face, no deformities and no pimples.
Kiinoho called to his brother Kiihele to look upon "our son."
A RAINBOW
Kiihele noted that a rainbow stood stood over their house when Kiinoho called to him. The rainbow matched in beauty the fires which glowed from Kilauea volcano - fires made by the goddess Pele.
Keiki a kaua (our son) grew up on a diet of bananas. As a small boy he ate a bunch of bananas for each meal.
Time flew by for the brothers Kiinoho and Kiihele as they watched the boy grow into sturdy manhood.
One day they looked at their son and realized that he was a man. Kiinoho said to Kiihele,
"You must look for a suitable wife for Kepaka."
Kiihele gladly went on his errand. He traveled about the Island searching out each woman or girls said to be a beauty.
He was sadly disappointed during the first days of his search. Each beauty had a fault of some kind.
It was not until he reached Kona that Kiihele found a girl as beautiful and perfect as the full moon.
He made an agreement with her parents and quickly returned to Paliuli to tell he brother and Kepaka of the charming Makolea.
ALL PREPARED
Kiinoho had prepared everything for the wedding. When Kiihele returned, the three were able to set out for Kona within two days time.
Those two days were spent in saying goodbye to all the loved things in Paliuli.
When the three set out, with Kepaka wrapped in his fine feather cape, Kiinoho said a prayer to the gods asking them to care for Paliuli.
Upon their departure, the gods "closed up" Paliuli with a great mist and no mortal has ever found it since.
This segment of the story intrigues me! What was the author trying to convey in this story/version? There didn't seem to be an obvious plot or point. As a reader, I was left in suspense.The girl mentioned in the story was named "Makolea." I would have liked to know more about her. Being that there is no reference title at the end of the story to another segment, I assume this segment was the last and concludes the "tale."
Kepakailiula (the red skinned person) whom the brothers at once called "Ke-paka" was a beautiful child.
Kiinoho quickly rewrapped the baby in his feather cape and left the child for 40 days and nights beside the fireplace. (The Hawaiian fireplace was a hole in the ground - "puka" - with rocks around it.)
When he reopened the feather cape, the child had grown into a beautiful boy. He had red skin, red eyes, a straight back, open face, no deformities and no pimples.
Kiinoho called to his brother Kiihele to look upon "our son."
A RAINBOW
Kiihele noted that a rainbow stood stood over their house when Kiinoho called to him. The rainbow matched in beauty the fires which glowed from Kilauea volcano - fires made by the goddess Pele.
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| Kilauea Volcano eruption and lava flow |
Keiki a kaua (our son) grew up on a diet of bananas. As a small boy he ate a bunch of bananas for each meal.
Time flew by for the brothers Kiinoho and Kiihele as they watched the boy grow into sturdy manhood.
One day they looked at their son and realized that he was a man. Kiinoho said to Kiihele,
"You must look for a suitable wife for Kepaka."
Kiihele gladly went on his errand. He traveled about the Island searching out each woman or girls said to be a beauty.
He was sadly disappointed during the first days of his search. Each beauty had a fault of some kind.
It was not until he reached Kona that Kiihele found a girl as beautiful and perfect as the full moon.
He made an agreement with her parents and quickly returned to Paliuli to tell he brother and Kepaka of the charming Makolea.
ALL PREPARED
Kiinoho had prepared everything for the wedding. When Kiihele returned, the three were able to set out for Kona within two days time.
Those two days were spent in saying goodbye to all the loved things in Paliuli.
When the three set out, with Kepaka wrapped in his fine feather cape, Kiinoho said a prayer to the gods asking them to care for Paliuli.
Upon their departure, the gods "closed up" Paliuli with a great mist and no mortal has ever found it since.
He Mana'o...
Sunday, January 2, 2011
► Paradise Gained and Lost - 4: Kepakailiula
Honolulu Star Bulletin. Tuesday, January 11, 1957 - Tales about Hawaii, Clarice B. Taylor
One day a terrible craving to travel about the Island possessed Kiihele (the traveler).
Luxuriant life in the paradise Paliuli had suddenly become an awful bore to him and he said to his brother Kiinoho (the stay at home):
"How queer of us to care for all these things - the pigs, the chickens, the dogs, and all the fine fruits!
"Who is going to eat them?"
STIRS FROM REST
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| Ohia Lehua |
"Our son Kepakailiuli (the red-skinned person). Let us go and bring him here."
"Who is Kepaka?" asked Kiihele, glad to be on the move.
"Oh, he is our sister Hina's first child. He should be born by this time and we will ask her to allow us to bring the boy to our home in paradise where we may rear him in suitable style."
The brothers had no difficulty finding their way out of Paliuli down to the fishing village Keaau, where their family lived with their sister Hina and her husband Ku.
GREETINGS EXCHANGED
Greetings were exchanged with wailing as the family welcomed the brothers. When it had ended, Kiinoho said to Hina:
"We have come for your son Kepaka to take hime back to Paliuli with us where we will rear him as our son."
Hina made no protest. It was a custom in all Hawaiian families and in the families of the gods to give the first born son to the elder males in the family for them to rear.
She handed the brothers a feather cape.
AN EGG
Kiinoho unwrapped it carefully and found it enclosed an egg.
Kiinoho rewrapped the egg, looked at his brother and the two began their journey back to Paliuli.
When they had reached home, Kiinoho deposited the egg in its feather cape close to the fireplace. he sat beside it praying for 10 days.
He opened the cape and found the egg had broken and revealed a beautiful infant boy with red skin.
NEXT: Rearing Kepaka
Punctuation style is surely different to 21st century punctuation. It drives me pupule sometimes. There are also two sentences that made me question them to be type-errors (I didn't specifically reference it as it might not be evident to other readers). Still I remain diligent in leaving the work as-is. Keaau is an area in Puna, Hawaii Island, that I frequent often. This story has me curious about some of the names of its characters, Paliuli's whereabouts and the mention of Keaau being a fishing village. I have lived on Hawaii Island for only 10 years and the Keaau as it is known today does not evidence the area to have been a fishing village. I'm looking forward to researching that possibility. If anyone would like to share their knowledge about Kea'au, please feel free to post in the comment box.
Saturday, January 1, 2011
► Paradise Gained and Lost - 3: Paradise
Honolulu Star Bulletin. Thursday, January 10, 1957 - Tales about Hawaii, Clarice B. Taylor
The brothers Kiinoho (stay at home) and Kiihele (the traveler) walked about Paliuli at dawn looking for the gods they knew resided in that earthly paradise in Puna on the Island of Hawaii.
They saw no gods in the form of human beings and Kiinoho, who was loved by his aumakua (guardian god) soon realized that the gods were about them.
Each beautiful tree was a god or goddess; the birds which called to each other from the tree tops;
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| Maile vine |
the vines - sweet smelling maile - the flowers which adorned the lehua and ohia trees - they were all gods.
WONDERMENT
Their wonderment grew when they came to a beautiful lake, serenely blue in color and rippled only by the fish which jumped from the water in play.
That, they knew must be the everlasting fish supply of which they had heard fabled stories.
They walked about the lake and around the splendid breadfruit tree which bore not only breadfruit in all stages of growth but foods of other kinds ready to be eaten.
Their wonderment appeased, the brothers selected a nice flat field beside the lake and decided to make their home near the fish supply and the breadfruit tree.
Kiihele roamed about until he had located banana shoots, sugar cane, awa, sweet potatoes, yams and ferns.
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| Awa |
Within a few months the brothers had a luxuriant farm thriving by the lake.
The sugar cane had grown until it fell over and curved upward. The bananas bore until the fruit fell ripe to the ground.
The ohia fruit was as large as a breadfruit before being plucked.
The hogs grew until their tusks were long; the chickens until their spurs were long and sharp and the dogs until their backs were broadened out.
The two brothers could not possibly consume all the food they raised in Paliuli.
NEXT: Kepakailiula
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