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Cultural Surveys Hawai‘i Job Code: HALEA 2Traditional and Historic BackgroundKīlauea with lava, and cause the lava either to “spout” from that point, or cause lava tobe sent by way of subterranean passages to other parts of Hawai‘i. Ellis recordednative testimony that likened Pele and her spirit companions to warriors, who, wheninsulted, had “marched to some of their houses (craters) in the neighborhood where theoffending parties dwelt, and from thence came down upon the delinquents with alltheir dreadful scourges” (Ellis 1826:219).3.1.2.5 A Description of Pele’s Journey to Hawai‘i by ForbesIn 1915, William A. Bryan adapted a compilation of Hawaiian myths and legends byAnderson Oliver Forbes for a book about the history of the Hawaiian Islands. A. O. Forbes wasborn at Kaawaloa in 1833, the son of Protestant Missionaries Cochrane and Rebecca Forbes.Educated at Punahou School and ordained as a minister at Princeton Theological Seminary inNew Jersey, A. O. Forbes returned to the Hawaiian Islands in 1858, and spent the next 30 yearspreaching at Kaluaaha, Lahainaluna, and in Hilo. He is credited with publishing the earliestaccounts of the deeds of Māui and the powers of Pele.In the beginning, there was born a most wonderful child called Pele. Hapakuelawas the land of her birth, a far distant land out on the edge of the sky – away to thesouthwest. There she lived with her parents and her brothers and sisters as a happychild, until she had grown to womanhood when she fell in love and was married.Before long, her husband grew neglectful of her and her charms, and was enticedaway from her and her island home. After a dreary period of longing and waitingfor her lover, Pele determined to set out on the perilous and uncertain journey inquest of him (Bryan 1915: 89).According to Forbes (Bryan 1915:89), the Polynesian goddess Pele then set out for theislands of Hawai‘i, which at the time, were not islands at all, but were a group of “vastunwatered mountains standing on a great plain that has since become the ocean floor”. As Pelejourneyed in search of her husband, “the waters of the sea preceded her, covering over the bed ofthe ocean. It rose before her until only the tops of the highest mountains were visible; all elsewas covered by the mighty deluge. As time went on, the water receded to the present level, andthus it was that the sea was brought to Hawaii-nei” (Bryan 1915: 91).Pele’s first home in the Hawaiian Islands was said to have been Kaua‘i, followed byKauhako crater on Moloka‘i, then Pu‘ulaina near Lahaina. According to Bryan (1915:91), Pelethen made her way to Haleakalā, “where she hollowed out the mighty crater”. The story of hertravels finally ends at Kīlauea Crater on Hawai‘i.3.1.3 Other Traditional Descriptions of HaleakalāWriting of her childhood on the ranchlands of Haleakalā, Armine von Tempsky recorded atraditional story of the mountain in her 1940 book “Born in Paradise”:I listened avidly while Makalii told me about the cloud warriors, Naulu andUkiukiu – trade-wind-driven clouds split by the height and mass of Haleakalā into twolong arms. Naulu traveled along the southern flank of the mountain, Ukiukiu along thenorthern and they battled forever to possess the summit. Usually Ukiukiu wasvictorious, but occasionally Naulu pushed him back. Sometimes both Cloud WarriorsAPPENDIX F (2): Supplemental Cultural Impact Assessment For the Proposed Advanced 21Technology 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 Backgroundcalled a truce and withdrew to rest, leaving a clear space between the heaped whitemasses of vapor looming against the blue of the sky. The space, Makalii told me, wascalled Alanui O Lani – the Highway to Heaven (von Tempski 1940:14).The “Legend of Halemano” begins during the time that the kings of Puna and Hilo, on theisland of Hawai‘i, were competing for the affections of the most beautiful woman of Kapoho,named Kamalalawalu. Halemano, a young man from Wai‘anae, on the island of O‘ahu, had adream that he would someday meet Kamalalawalu in Ka‘au, on his island. His dream became sovivid, and his love for her grew so strong, that he denied himself all food and drink and died(Fornander 1919,V,II: 230).But Halemano had an older sister, named Laenihi, imbued with supernatural powers, and sherestored life to him. When next Halemano fell asleep, he again dreamed of a meeting with thebeautiful Kamalalawalu. During this dream, Halemano asked Kamalalawalu for her name andthe name of the land in which she lived. He awoke and told these things to his sister. She set outfor Hawai‘i to bring Kamalalawalu to Halemano (Fornander 1919,V,II: 230).While at Hawai‘i, Laenihi fashioned a plan that would allow her brother to winKamalalawalu for himself. This was done, and Kamalalawalu was brought to O‘ahu to live withHalemano. But Kamalalawalu’s beauty could not be hidden, and the chief of O‘ahu, ‘Aikanaka,demanded her presence before his court. This caused Kamalalawalu, Halemano, and his familyto flee O‘ahu for Lele [Lahaina] on Maui. From Lahaina, they saw the top of Haleakalā as if itwere floating above the clouds. Because of this vision, they set out to make their home at Kaupō,where they tilled the soil and grew their crops (Fornander 1919, V, II: 237-240).In a separate legend, Kana, along with his brother, Niheukalohe, waged a series of battlesagainst Kaupeepee on the island of Moloka‘i. The two brothers sought to avenge the kidnappingof their mother, Hina, and demolished the fortress of Ha‘upu on Moloka‘i in the process. Kanaattains legendary status in this story, by using his special powers to change his physical form. Inthe struggle against Kaupeepee, Kana realized that the mountain fortress of Ha‘upu wasanchored to the ocean floor by two turtles. Kana stretched his body over the backs of the twoturtles, trying to break the great flippers that braced them to the bottom of the sea. The turtlesstruggled and arched their backs against Kana’s ropelike body. Finally, faint from stretching,Kana planted his vast feet more firmly on the rocky shore of Moloka‘i, leaned across Maui,scoring a notch in Haleakalā Crater, and spun himself over the channel to Hawai‘i. There, hisgrandmother Uli gave him food. Refreshed, Kana gathered his strength and crumpled the turtle’sflippers, destroying the might of Ha‘upu (Fornander 1919, V, III: 519).3.1.3.1 A Description of the ‘Ua‘u Bird in Kalakaua (1888)A reference to the nesting habits of the ‘Ua‘u, the Dark-Rumped Petrel, (Pterodomaphaeopygia sandwichenesis) was the focal point of a legend of Haleakalā and Hāna, recorded byKing David Kalakaua. His account of the legend of Hua, King of Hāna, was included in hiscollection of “Legends and Myths of Hawaii”, published in 1888.As tradition tells the story, Hua found occasion to order some uwau, or uau, to bebrought to him from the mountains (Kalakaua 1888:160).According to Kalakaua (1888), the ali‘i-nui of eastern Maui about A.D. 1170 was a recklessand war-like chief named Hua. Hua did not approve of a certain high-priest in his inner circle,APPENDIX F (2): Supplemental Cultural Impact Assessment For the Proposed Advanced 22Technology Solar Telescope (<strong>ATST</strong>) at Haleakalā High Altitude ObservatoriesTMK (2) 2-2-07:008
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