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2.background
<br /> Other rain names for this area include the Akolea,Kinehelehua,Kula`ikanaka,and the Leiha`akolo rain(Akana and
<br /> Gonzalez 2015).The account of Kamiki also identifies the Naulu rain which sweeps across the land between Kawaihae
<br /> and Pu`u Wa`awa`a(Maly 1999).
<br /> Select Mo`o%/o for the Lalamilo-Waimea Area
<br /> The history of ancient Hawai`i was transmitted orally from one generation to the next,but after the arrival of the first
<br /> missionaries in 1820, one of the major transformations to Hawaiian culture was the creation of a written Hawaiian
<br /> language. Although oral traditions were still maintained, many natives and foreigners began inscribing generations'
<br /> worth of knowledge onto paper.As such,these writings provide us with invaluable insight into Hawai`i's past as they
<br /> describe elements of Hawaiian culture such as historical figures, beliefs, traditions, wahi pana (legendary places),
<br /> inoa `aina(place names),and mo`olelo(legendary accounts,stories,and myths),mete and oh(songs and chants),and
<br /> `olelo no'eau(proverbs and sayings);all of which contribute to an in-depth understanding of the people,their culture,
<br /> and their relationship to place.One of the hallmarks of traditional legendary accounts is their ability to transcend place
<br /> and time, all while bringing cohesion to landscapes that have been subjected to artificial divisions and boundaries.
<br /> Summaries of two accounts with connections to Lalamilo and the APE are presented below.
<br /> Ka'ao Ho`oniva Pu`uwai No Ka-Miki(The Heart Stirring Story of Ka-Miki),
<br /> One account that refers explicitly to Lalamilo is told in the narrative Ka`ao Ho`oniva Pu`uwai No Ka-Miki(The Heart
<br /> Stirring Story of Ka-Miki), which originally appeared in the Hawaiian language newspaper Ka Hari 0 Hawai
<br /> between 1914 and 1917. This mo`olelo was likely authored during the late 1800s through the early 1900s by noted
<br /> Hawaiian scholars John Wise and J.W.H.I Kihe.Maly,who translated their story noted:
<br /> While "Ka-Miki" is not an ancient account,the authors used a mixture of local stories,tales, and
<br /> family traditions in association with place names to tie together fragments of site specific history
<br /> that had been handed down over the generations...While the personification of all the identified
<br /> individuals and their associated place names may not be entirely "ancient,"the site documentation
<br /> within the"story of Ka-Miki"is of both cultural and historical value. (Maly 1999:23-24)
<br /> The story tells of two supernatural brothers,Ka-Miki and Maka-`iole,who were skilled `olohe, and their travels
<br /> around Hawaii Island by way of the ancient trails and paths (ala loa and ala hele), seeking competition with other
<br /> `olohe. The two brothers were born to Pohaku-o-Kane (male) and Kapa`ihilani(female), who were the ahi`i of the
<br /> lands of Kohanaiki and Kaloko,North Kona.Upon the mysterious and premature birth of Ka-miki,he was placed in
<br /> the cave of Ponahanaha and given up for death.He was eventually saved and raised by his ancestress,Ka-uluhe-nui-
<br /> hihi-kolo-i-uka,a manifestation of the goddess Haumea,at Kalama`ula,an area located on Hualalai.Ka-miki was later
<br /> joined by his elder brother Maka`iole where their ancestress Ka-uluhe-nui trained her grandsons into `olohe,or experts
<br /> skilled in fighting, wrestling, debating, riddle solving, and running, and taught them how to use their supernatural
<br /> powers. Portions of the story that explicitly refer to Lalamilo, the surrounding lands, and their natural features
<br /> including pu`u(hills)and the coastline are discussed below.
<br /> As previously noted,the Ka-Miki story states that the land of Lalamilo was named in honor of the chief by the
<br /> same name.Lalamilo's grandfather was Kanakanaka,an expert ahi fisherman and his grandmother was Piliamo`o,a
<br /> powerful priestess and `olohe.To this pair was born Ne cilia,a fishing goddess who later married Pu`u-hina`i,chief of
<br /> the uplands.From this union was born Lalamilo.Maly continues thusly:
<br /> Kanakanaka was an expert lawai'a hi-`ahi (deep sea tuna lure fisherman), and his sister was the
<br /> windgoddess Waikoloa. Lalamilo also gained famed as an expert `olohe and fisherman. Through
<br /> his wife Puako, Lalamilo came to possess the supernatural leho (cowrie octopus lure) which had
<br /> been an `onohi (cherished) possession of Ha`aluea, a goddess with an octopus form...How this
<br /> octopus lure came to rest on the reefs fronting this land remains a mystery.(Maly 1999:27)
<br /> The leho was so powerful that if it was only shown to the he`e (octopus),they would climb upon
<br /> the canoe and be caught.Lalamilo carefully guarded this lure and even slept with it.When Lalamilo
<br /> did leave the lure,he stored it in the hokeo aho ha-`ahi(tuna lure and olona line storage gourd)of
<br /> his grandfather Kanakanaka,and this was hidden,tied to the ridge pole of his house.(Maly 1999:27)
<br /> The story of how Lalamilo came into possession of this magical lure is further described.The day after Lalamilo
<br /> wed Puako,the young maiden from Puna who had an insatiable appetite for he`e(octopus), she traveled to the shore
<br /> at Waima to gather fish and seaweeds. The tide was low and she walked about the reef flats where she came upon a
<br /> large he`e (octopus) spread about the reef. She speared it and struggled to carry it ashore. Ne`ula, her mother-in-law
<br /> saw her carrying the enormous he`e and asked who had given it to her, to which Puako replied that she had indeed
<br /> 14 Historic Properties Assessment Study Waiaka Bridge and Roadway Project,South Kohala,Hawaii
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