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Cultural Surveys Hawai‘i Job Code: HALEA 2Traditional and Historic BackgroundLegend Source PageNo.(“Tales Told inHawaii”)The Legend ofPu‘ulainaHua, the unjustking, and thefamine he causedTravels of Pele andHi‘iakaTravels of Pele andHi‘iaka: “Legendof Aukelenuiaiku”The Story of Peleand Hi‘iakaDwelling places ofPelePele goddess of thevolcanoesPele and her fightwith her sister,Namakaokaha‘iLegend ofKihapi‘ilaniThe Story of the‘ŌheloDescription of thepowers of thedemi-god Māui,and his relationshipto HaleakalāBurials, relating tothe dead in ancientFornander,AbrahamSkinner, CharlesM. (“Myths andLegends of ourNew Possessions”)Emerson,NathanielFornander,AbrahamGreen, Laura(“Hawaiian Storiesand WiseSayings”)Lawrence, MaryStebbins (“Storiesof the VolcanoGoddess”)Nakuina (“Hawaii:Its People, TheirLegends”)Westervelt, W.D.(“Hawaiian legendsof Volcanoes”)Fornander,AbrahamFornander,AbrahamWestervelt, W.D.(“HawaiianLegends ofVolcanos”)Fornander,AbrahamVol. V:534-36SynopsisHaleakalā. Her fires were too small to heat the large crater,so she moved to Kīlauea.Details the two ancient names of the mountain (Aheleakalaand Alehela). “Formerly there was no hill there, but afterPele arrived, this hill was brought forth”.243 Luaho‘omoe of Hāna sent his two sons to live in Haleakalāto escape the wrath of Hua. Hua is cursed after the unjustdeath of Luaho‘omoe, and dies. The two sons meet avisiting chief from O‘ahu at Kaupō, and leave Haleakalā toform a new government in Hāna.XIV-XVVol IV:104-106Pele made her home in Haleakalā but left because it was toolarge to keep warm. Pele fights with queen Namakaokaha‘i.Pele digs a pit at Haleakalā and starts her fires burningthere. The battle with queen Namakaokaha‘i ends in Pele’sdeath, but Pele returns as a spirit.18-19 Reference to Pele’s travels through the islands looking for ahome and her short stay at Haleakalā.63 Tells of Pele’s travels in Hawai‘i, and of her arrival at EastMaui, whereupon she began building up the mighty craterof Haleakalā.25 Tells of Pele’s arrival at Haleakalā and her short stay there.11 Pele dug the crater at Haleakalā with her pāoa, her specialdivining rod by which she tested the suitability of areas forexcavation. Pele dies in the fight with Namakaokaha‘i andher torn body is thrown across the coastline of Kaupō atKahikinui.Vol. V:180Vol. V:576Warfare in East Maui spreads to Haleakalā, wherePi‘imaiwa‘a followed Ho‘olae until he caught him on theeastern side of the mountain of Haleakalā.Ka‘ōhelo, one of Pele’s sisters, dies, and a portion of herbody was thrown over to Haleakalā. She is remembered inthe volcanic areas of the islands of Hawai‘i by theproliferation of ‘ōhelo berry shrubs.12 “One legend says that he crossed the channel, miles wide,with a single step. Another says that he launched his canoeand with a breath the god of the winds placed him on theopposite coast, while another story says that Māui assumedthe form of a white chicken, which flew over the waters toHaleakalā.”Vol. V:572“Here are the secret graves of wherein the chiefs of Nu‘uare buried, all on the side of Haleakalā.”APPENDIX F (2): Supplemental Cultural Impact Assessment For the Proposed Advanced 13Technology Solar Telescope (<strong>ATST</strong>) at Haleakalā High Altitude ObservatoriesTMK (2) 2-2-07:008
Cultural Surveys Hawai‘i Job Code: HALEA 2Traditional and Historic BackgroundLegend Source PageNo.times.Battle of the AlapaRegiment ofKalaniopu‘uPele and the snowgoddessFornander,AbrahamVol IV:286SynopsisThe Alapa Regiment of Hawai‘i’s chiefKalaniopu‘u were annihilated at the Battle ofWaikapū Commons, but not before they laid wasteto Honua‘ula, an area of Maui described as “therugged slope of Haleakalā”.Westervelt, W.D. 56 “Lilinoe was sometimes known as the goddess of themountain Haleakalā. In her hands lay the power to hold incheck the eruptions which might break forth through the oldcinder cones in the floor of the great crater. She was thegoddess of dead fires.”3.1.1 Legends of the Demi-god Māui as Related to HaleakalāThe Kumulipo is a cosmological chant, set down by David Kalakaua in 1856 and translatedby his sister Queen Lydia Liliuokalani in 1897, which includes a vivid depiction of the creationof the world. Haleakalā is linked with a portion of the Kumulipo that includes the story of Māui’sbirth, his many deeds prior to his snaring of the sun, and the story of his death. The translation ofthe chant was accomplished. Bishop Museum researcher Katharine Luomala (1949) summarizedthe passage in this way:On his way to the island of Maui to the house of the sun, (Hale-a-ka-la) he wasinsulted by a man named Moemoe. After he snared the sun, slowed it up and madeit agree to go more slowly for six months and fast the other six months, he returnedto Moemoe whom he turned into stone (Luomala 1949:112).This section of the Kumulipo chant also includes a hidden reference to Haleakalā. Accordingto Westervelt (1910), Māui was told to search for a magical canoe bailer in the ocean off of thecoast of Hāna. The bailer, once brought aboard his canoe, would be transformed into a beautifulmermaid. The Kumulipo’s specific mention of “Ka‘uiki” is a reference to Hāna being a famousfoothill of “Mauna Haleakalā ”: the home of Māui before he ensnared the sun. Westervelt (1910)recorded this portion of the legend of Hina, mother of the demi-god, Māui, stating that themermaid sought by Māui dwelt by the sea coast near “Kauiki, at the foot of the great mountainHaleakalā , House of the Sun”, relating the two prominences of Kauiki and Haleakalā together(Westervelt 1910: 211).Mauna Haleakalā played the pivotal role in the legend of Māui’s snaring of the sun, providingMāui with the element of surprise and the elevation by which to capture the sun. No other islandacross Polynesia, with the exception of Aotearoa, had mountains tall enough to elicit a vision ofa man standing level with the sun, straining to hold back the progress of its travel with anenchanted rope. Within Hawai‘i, only the massive crater of Haleakalā appears as the underworldabyss from which the sun starts its westward journey each day.3.1.1.1 A Description of the Demi-god Māui by Kalakaua (1888)Although the chant of the Kumulipo is recited as a genealogical succession from the “era ofthe primeval night to the present, and intersperses the list with descriptive passages about theancestors” (Luomala 1949:109), the longest passage in the Kumulipo is reserved for Māui, a manAPPENDIX F (2): Supplemental Cultural Impact Assessment For the Proposed Advanced 14Technology Solar Telescope (<strong>ATST</strong>) at Haleakalā High Altitude ObservatoriesTMK (2) 2-2-07:008
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