Honoura e a rave na oe i te rau ape
I nia i
to taua ra paepae ia Taraatinirau i te faa ra i Ataaroa.
A tahiri na oe i te matai ra e Maoae, ia pee te rupehu i
nia te fenua Eimeo.
Potua i te rai vetea, potua te rai vetea.
Maoae te matai i tau omore ia Rufautumu no Ataaroa.
Te Teva i
uta, te Teva i tai, te Teva rarirari
Te Porionuu e a hio na ia Rufautumu.
Ua fetoitoi te are o te moana,
Ua ruperupe te hupe o te
moua;
Rufautumu e, Rufautumu e afai na oe i tou nei roo i nia te fenua Eimeo.
Te omore teie a Pai Tuarere no te faa ra i Ataaroa,
Te tamaiti a
te Arii no Ataaroa o Ariitaua.
No oe te roo tau e amo nei,
Ei faaite raa ia i te ui amuri atu:
O Rufautumu te
ioa i te omore i patia hia i Eimeo.
E ore roa te reira roo e moe e tae noatu i te hopea.
Rufautumu e, Rufautumu e,
Peipei na vau ia oe i nia i te otue
TATAA;
i reira hoi au i faaineine i au i te patia raa i Eimeo.
E Pai e a vero. E Pai e a vero,
Patia na vau ia Rufautumu i nia
i te moua tapu hia.
Ruru te tai o Rufautumu na nia i te tua aivi.
Tuarere i te Po , Tuarere i te Ao,
O marama nui hoi ua
hee.
Te oto noa ra te vahine heipua,
Te ui rairai ua fati.
Maraetapu e, ua Tinitaua i te aito no Ataaroa.
Bulletin de la Societe des Oceaniennes no 028 de Dec. 1928 pp 170-171
( transmis par M.K.EMORY qui le tenait de Me THURET).
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Les
extraits ci-dessous sont tirés de "Sites of Oahu" par Elphset P. Sterling et Catherine C. Summers,
publié par "the Bishop Museum Press" (juin 1978).
Ka’ena and Pele
Ka ena (red-hot). Ka’ena was one of the relatives of Pele who came with her from KAHIKI and decided to stay at this place. That is why she visited this area, to see her cousin.
Pukui, Mary Kawena- June 1954
The Leaping Place
The leaping place of spirits on Oahu was said to be close to Cape Ka’ena on the right side toward WAIALUA near
the newly cut road going down toward KEAOKUUKUU ; KAHO’iHO’i NA –WAKEA (the taking home to Wakea) was a little below KAKAHEE, and KILA’ULA and KEAWA’ULA were the diving places into the sea.In these places could be found helpful
‘aumakua who would bring back the spirit and revive the body or guide it into the ‘aumakua world.
Kamakau,S.M.-Book II, chap 12, p 24.
KAENA POINT
Site 186.Kaena Point. A dry , hot region on the western extremity of Oahu. Inland from the railroad are a few old house foundations. They are rectangles approximately
14 feet by 20 feet. Ponuahua is said to be the name of a fishing shrine near the point, though it is not known which group of rocks was so designated.
The point is probably best known as the place from which souls departed from this earth. Hookala tells that when an individual lay on the deathbed his
soul left the body and wandered about, first going to a fishing shrine (ko’a) named Hauone (site 189). If all earthly obligations had been fulfilled, the soul
continued wandering otherwise it was returned to the body. In its continued wandering it then approached Leina Kauhane at Kaena Point.
Here it was taken by two minor gods (whose names he does not remember) and thrown into a pit known as Lua a Kehena. It was at the time that the soul was thrown in
this pit that death actually came upon the body. The soul then went to Na ulu o lei walo (near Kinimakalehua ?) on the boundary between
Ewa and Honolulu districts. Here the road divided, the clean, good soul went to the right, and the other to the left.
Emerson makes the following note :
If, on account of some fault or sin (hala), the uhane hele, wandering soul, became at variance with its aumakua, the aumakua would conduct it to the resting place or tarrying place of souls called Puu-ku-akahi, at which reconciliation and pardon were still possible,
and if this were obtained the aumakua conducted it back to the body and restored it to the joys of earth. Souls frequently wandered away from body during sleep or
unconscious-
ness. If reconciliation was not made, it travelled on to KU-A-KE-AHU, the brink of the nether world of spirits (Hades, Scheol), whence it plunged (leina kauhane) into
KA-PAA-HEO. This was an insubstantial land of twilight and shades, a barren and waterless waste, unblest by grass, or flower, or tree, or growing herb. Here the
famished ghost of men, who fled each other’s presence in fear and suspicion, strove to appease their hunger by eating butterflies, moths, and lizards. This region was under the sway of Milu, and hence was called Ka lua o Milu. It was from this place that Hiku rescued the ghost of her sister or bride,
Kawelu. Entrance to Milu was supposed to be gained through a pit situated in the mouth of Waipio valley on
Hawaii, also in some other places.
Kamakau writes :
The soul’s leap on Oahu is located close to Kaena Point on the Waialua side near the dividing road descending
to Keaokuukuu, which is said to be its boundary. Kaho'iho'i-na-Wakea is situated a little below Kakahee, of
the sea-leap of Kilaula, at Keawaula, at these places will be found the soul’s of ancestral spirit helpers. They will restore the body to
life, or entertain it in the ancestral spirit realm. The places spoken of within these boundaries are desired only by the ancestral spirits for restoration to life, and in the ancestral realm. The
soul’s Leap is a sea furrow, a leaping place into endless night.
Leilono is another place where the soul goes to everlasting night. It is closed to the Kapukaki rock just to one side where stands the
burial mound of north Star right on top of the old road, a statum of lava on which is a round place about two feet around. That is the entry way to below, the raised place of Papa-ia-Laka, of the ancestral realm. At a place of descent to Leilono grows Leiwalo, the breadfruit tree of two branches,
one on the east and one on the west. They are deceptive branches, one branch whereby the soul is helped by the ancestral spirit, then it soon enters the ancestral realm, in the presence of the
descendant of Wakea spoken of, and all the progenitors of those of the whole present world in procession. The other part on the deceptive branch are in the realm of
everlasting night.
It is at Kaena Point that Maui attempted to unite Kauai and Oahu. According to some legends after stationing himself on the western extremity of Oahu,…from which the island of Kaua’i
is clearly visible on a bright day, Maui cast his wonderful hook, Mana-ia-ka-lani, far out into the ocean that it
might engage itself in the foundations of Kaua'i. When he felt that it had taken a good hold, he gave a mighty tug at the line. A huge boulder, the Pohaku o Kaua'i fell at his feet.
Kaena Point is mentionned as an excellent fishing ground. At one time when Maui was fishing here, he caught a huge red fish , which he
dragged up the point, leaving a trail from Pohaku o Kaua’i to the point, leaving a trail from Pohaku o Kaua’i to the heiau, which formely could be followed. This fish , a kümü,he placed on Kuakala heiau (site 188) where the menehune found it and cut it into small bits. Then when the sea covered the land (Kaiakahinalii), the pieces of fish went back to the ocean. Since then
the kümü are small.
McAllister-Arch of Oahu
KUMU-NUI-A-KEA (the big fish)
If now, from White rock or Leinakauhane you face inland, you may see running up to the top of the ridge, a broad roadway overgrown with shrubs and banked on each side
by a high wall.
That is the trail left by the body of the great fish at the point and drew up to the temple at the top of the mountain. Formerly the trail showed also over the sandy plain from the point. I twas
marked by many sandtubes, but the sand has been removed for building purposes.
Another story is that the giant fish was cut up into small pieces at the heiau , and then came The Deluge which flooded all the islands. The small pieces of
kumu came to life and are the kumu fish which are such excellent eating today.
Honolulu Adviser, Feb.12,1933
Newspaper Scrapbook- Bishop Museum- Vol « 1931 »
In a version told to me by Annie Keahipaka, Maui had many helpers tugging at the line. One disobeyed orders and looked back as Kaua’i was being drawn up to Oahu. This caused the line to break and Kaua’i to slip back into the ocean, with only the fragment pohaku o Kaua’i remaining, which to this day is proof of Maui’s mighty effort. This Pohaku o
Kaua’i is also said to be Pele’s grandhather.
(B.M.Neg.#15319m90)
POHAKU OAHU
Kaena Point reached out to the sea like a bird. Here we were walking along tne beach when I glanced at one side , there were some things that stuck
upward like the sandpipers that run along the shore before a rolling surf. I asked, « are those sandpipers?» « No, those are not birds, but stones. The one on the inside is
Pohaku Oahu and the one outside , almost close to it is Pohaku o Kaua’i. » Yes, this is the first time that
i had ever seen Pohaku o Kaua’i and I liked it very much because I have heard its legend from the old people but had never seen it before. This is the first time i
have seen and found it…
Kuokoa
Oct, 2, 1908
The important thing is that Kekaa was the birthplace of Kaululaau (son of Kakaalaneo), the famous one who traveled all over Lana’i fighting the numerous ghosts there and made it a land fit to be inhabited by human beings as it is at the present time.
Concerning the great amount of human bones at this place. On account of the great number of people at this place there are numerous skeletons*, as if thousands of people died there
; it is there that the Lahainaluna students go to get skeletons for them when they are studying anatomy. The bones are plentiful there ; they completely cover the
sand.
This is also a ghostly place. Some time a number of people came from Kaanapali (from other side)
going to Lahaina during dark . When they came to Kekaa stones rolled down from the top of the hill without any cause. Listening to it, it
seemed as if the hill was tumbling down ; the people going along were startled and they explained, « Kekaa is ghostly ! Kekaa is ghostly !
»
Certainly it is a strange thing for this hill to do.
It is said that when a person dies his spirit journeys to Kekaa; if he has a friend there who had previously died, that one
would drive it away when the spirit is nearing Kekaa. Sometimes the spirit of a person would return and re-enter the body, and cause it to come
to life again ; that is what has happened to those who are living again. Many souls came to this place, Kekaa. It is called the Leina-a-ka-uhane, the leaping place of the soul. Only the spirits of subjects (makaaina) go to Kekaa ; the souls of
farmers* and the souls of chiefs go to the volcano when they die? If they have friends there some of them are driven back (whenever they reenter the body) and live again.
*This was the vicinity of several bloody battles
*Nowhere else is the idea presented of the souls of the lopa -the low farming class- being admitted to the same realm as those of the chiefs. On the contrary, lacking
aumakua to aid them, their spirits were doomed to a wandering friendless sphere.
Puu Kekaa and Chief Kahekili
This famous dark lava rock promontory is named Puu Kekaa in Hawaiian which translates as the « rolling hill ». To this
day, it is reverred as a sacred spot known as « ka leina a ka uhane »- the place where a soul leaps to eternity.
One of Maui’s most acclaimed high chiefs was Kahekili (ruled circa 1766-1793) who excelled in the game of « lele kawa » or cliff jumping. He gained respect from many warriors for his leaps from Puu Kekaa
as most were frightened of the spirits who lived in the area.
extraits de:« sites of Oahu », compiled by Elsphet P. Sterling and Catherine C. Summers
E TAU TO'ETO'E TEIE.
E MARAAMU TE MATA'I TAMAU,
E HURIHURI I NI'A I TE MAO'AE.
E UA I TE MAU
PAE FENUA NI'A MARAAMU, E PA'URA I TE MAU PAE FENUA RARO MARAAMU.
E ORARE TE I'A RAVA'I AE I TUA, MEA VARAVARA ROA TE AUHOPU.
TE I'A ROTO : MARAVA, TAREI, TO'AU, UHU ATO'A. E HORO TE TAREI E TE UME-PAA IA UAA TE ATAE.
E AVA'E FAAINEINERAA I TE FAAAPU API.
E AVA'E HAAMO'ERAA I TE RE'A , E AVA'E HAAPAARIRAA RAAU, E TANO IA NO TE TAPU I TE
OFE.
E AVA'E HAAMARUARAA RAU RAAU MAI TE VI TAHITI E TE AUTERAA.
Ia au i te mau faatiàraa a to tahito, mai te mea ra, e piti taata i tere na Tataa :
o Pai e o Tafa'i na aito tuiroo i tere atu i roto i te Pö , e o tei ho'i faahou mai
i te Ao nei.
Teie te faati'araa a TE ARAPÖ na roto ia ratio Tahiti i te monire 19/11/1962
Te parau nö Hina'ehu'ehu:
Ia maoro a'era, reva atu ra o Täfa'i i te tire nä te mau taha fenua i Hititautauini'a ë tae'a roa atu i te motu ra o Mörane, nä reira ato'a i te mau pae fenua i raro: o Rimatara, o Rurutu,
o Ra'ivavae, o Tupu'ai, o Oparo ë, ho'i mai nei i Tahiti nei.
Roohia mai e Täfa'i , nö pohe noa atu ra o Hina'ehu'ehu täna vahine. Të mähanahana noa ra ä te tino tei faatäravahia i ni'a i te paepae ö
töna iho marae i Farero'i, tei hätuahia e te mau tahu'a e te fëtii tä'ato'a. Teie te reo ö Täfa'i e:
Te tapaparaa varua:
"Auë ta'u vahine ë, ua pohe ! E nä fea atu ra vau i teie nei. Aita vau i mätau i te fenua Hitimahana, e mea tauä'ave roa
ia'ü ia haere i ô !
Auë ia'u vahine iti ë !"
I te tahu'a rahi, parau ato'a atura oia e:
-Na fea atu ra? E'ita änei tä'u vahine e ora faahou mai?
Te pahono ra te tahu'a e:
-Oia ! e ora faahou mai tä oe vahine. E faaitoito oe i te tapapa e faaho'i mai i tona varua. A haapeepee, no reva noa atura. Te ori hânoa ra ä tö na värua na ô nei. Haapeepee, ua fätata roa oia
i te tae i Fanätea, i ni'a i nä ofa'i tuiroo.
I te otu'e i Tataa
Aita o Täfa'i i haamaoro : te hoe, te vaa i raro i te tai, e ua hoe atu i te otu'e i Tataa i Fanatea.
Ia tae i reira, të noho ra te tahu'a hi'ohi'o varua. Ui atura o Täfa'i iä na e:
-"Ahiri e te tahu'a , aita änei oe i ite a'e nei i te värua ö tä'u vahine o Hinaehuehu i te rereraa a'e nei?
-Oia!
-Tei ni'a i tei hea ôfa'i töna tauraa?
-Tei ni'a i te ôfa'i ora. Täpapa haapeepee, ia röaa iä oe, a faaho'i, e ora tä oe vahine.
-Ua reva a'e na?
-Nö reva noa atu ra!"
Tei raro te vaa i te tai e të hoe ra o Täfa'i i Aimeho.
Ia tae i reira, tei ni'a atu ra oia i Mou'a Tapu i te a'eraa. No hemo noa atu ra e të faaroo noa hia ra ä te uuru pererau ö täua värua ra, të rere atu ra i Tapua'emanu ë, mai reira e rere roa atu ai i Rauhotu no'ano'a e vai ra i Temehani i Ra'iätea ra.
I Rauhotu no'ano'a
Te rere atu ra te värua i Tapua'emanu, oia o Mai'ao, të täpü poto atu ra o Täfa'i i te hoeraa i Ra'iätea, ia nä mua oia i te tapae. Ia tae oia i te reira, ua vaiho i te vaa e ua haapeepee oia i
te pa'iuma i ni'a i te mou'ä ë tae'a roa atu ra i te ara aa (oia te maaraa 'e'a). Te vai ra i reira e piti nä ôfa'i tei parauhia ë: te ôfa'i ora e te ôfa'i pohe. Tei reira ato'a o Tüteahoroa, te tahu'a tia'i i taua nä ôfa'i ra.
Ua ani atu o Täfa'i iä na ë:
-"E te tahu'a ë, aita änei oe i ite i te värua ö tä'u vahine i te rereraa a'e nei ?
Pähono mai nei te tahu'a ë:
-"Aita ä i rere iho ra , ta oe ia e täpapa mai nei ?
-E !
-E täpuni oe, e haamaha i tö oe rohirohi. A faaineine noa rä i tä oe tähei. Eiaha ia ora, te vähi höpe'a teie e reva roa atu ai i Rauhotu-no'ano'a!"
Te haruraa värua
Ua mäha maita'i te rohirohi ö Täfa'i i faaroo ai räua e te tahu'a i te vïvï e te vävä ö te
rereraa atu taua värua ra. Parau atu ra te tahu'a iä Tâfa'i ë:
-"Te faaroo ra oe, a täpuni maita'i i piha'i iho i te ôfa'i na. Të nä reira mai ra te rereraa. A faaineine maita'i i tä oe tähei. Ia tau mai i ni'a i te ôfa'i i
reira oe e tähei ai."
Të ite mai ra o Täfa'i i te varua ö täna vahine i te rereraa atu : të mäve noa ra terä ra mau io rouru ehu ë, tau iho ra i ni'a i te ôfa'i ora. Tei
ni'a te mata i te rua ô Rohutu-no'ano'a ê ,
e mea huri mai te tua i ni'a iä Täfa'i tei ore i haamaoro, haapeepee iho ra i täna tähei nö te tähei mai te varua ö tei here hia e ana ra. E, mau mai ra te värua i
roto i te tähei, are'a te rouru , ua viri'ö roa ia i roto i te apu rima ö Täfa'i, tä te tahu'a o Tüteahoroa i parau atu ë:
-"A rave i te värua ô tö vahine ë, a höho'i i te fenua !"
Te faaho'iraa o Tâfa'i i te värua ô töna
vahine
Höho'i mai nei o Täfa'i e te värua ô täna vahine i Uporu oia i Haapape, tuu atu ra o Täfa'i i te värua o täna vahine i roto i te rima o te Tahu'a ë , näna e faaho'i i roto i te tino, nä roto i te maiüü rima e te maiüü âvae. I reira iho ra, ora faahou mai ra o
Hinaehuehu, ë ora atu ra räua o Tafa'i i te ho'e oraraa maita'i e te 'oa'oa. Ia tö te vahine , fänau mai ra e tamäroa tä räua i topa hia
te i'oa ô Vähi'ëroa.
.......
Ia tae i töna mate roa raa, ua reva te värua ö Täfa'i nä roto i te anuanua e ua riro oia ei atua.Eita te mä'ohi e haamo'e iä Täfa'iuriuri te tumu ö Haavai. Ua faatumu rä töna i'oa e töna âai i ni'a i te ho'e aihere ô te
fenua, oia ho'i te maiuutäfa'i, tei rave hia e taua toa ra ei hei nö na.
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Te mä atu ra te mäa tahito,
te tupu mai ra te mäa âpi.
Tei nià o Matarii :
ua haamata te tau àuhune.
E toèrau te mata’i tamau,
e huriuri i nià, i te maoàe.
E âvaè uaua.
E âvaè àuhune no te ià :
e topa te àuhopu, te ature, te àahi,
te ôtava,te vaù, te päihere,
te moi, te toàu , te marava.
Te àta :
ature, manauea (maito huà e maroà huà),
päàuara, nehu.
E âvaè faatupuraa räau.
E âvaè tano no te tanu
ia paari te mäa i te âvaè paùrä :
ùmara, taro, taruä, ufi.
E âvaè àuhune no te mau mäa nià.
E faaroohia te maniania a te taata.
E to'erau te mata' i tämau,
e hurihuri i nià i te maoàe.
E âvaè ua.
E âvaè àuhune no te ià:
e topa te àuhopu, te ature,
te àahi, te ôtava, te vaù
te pâaihere, te moi, te toàu,
te märava.
Te ata: ature, manauea,
pâàuara, nehu.
E âvaè faatupuraa räau.
E ävaè tano no te tanu
ia paari te mäa
i te âvaè paùrä:
ùmara, taro, taruä, ufi.
E âvaè àuhune no te mau mäa nià.
E tau to’eto’e teie.
E maraamu tämau te mata’i
e hurihuri i ni’a, i te mao’ae.
E ua i te mau pae fenua
nià maraamu, e pa’ura i
te mau pae fenua raro
maraamu.
E ôrare te ià rava’i a’e i tua.
E topa te ià roto : marava,
tärei, toàu, uhu atoà.
E horo te tärei e te ume-päa
ia uaà te àtae.
E âva’e rave atä no te tanu.
Ua para te ânani.
