Ka Wai Ola - Office of Hawaiian Affairs, Volume 7, Number 2, 1 February 1990 — A remembrance [ARTICLE+ILLUSTRATION]

A remembrance

Pu'u 'Anoano: sacred hill of the Molokai kahuna

By Edward Halealoha Ayau Based on the mana'o of Harriet Ahiona Ayau Ne Molokai was known in earlier times for its powerful kahuna (experts), reflected in its poetic name Molokai Pule O'o (Molokai of potent prayer). Because of this reputation, Molokai was called Mokumehameha (lonely island), since people avoided the island out of fear of the potent prayers of the Molokai kahuna. Pu'u 'Anoano is a sacred site located in the piko (center) of an area originally known as Hanakeakua (work of the gods) and presently referred to as Kipu. Hanakeakua, as evidenced by the meaning of its name, was a very sacred area to Molokai Hawaiians. Pu'u 'Anoano was chosen as the ancient home of the kahuna foremost because of its location within Hanakeakua and also because it was near to the sea allowing for the gathering of oeean food, as well being moist enough for planting. The general purp>ose of the training at Pu'u 'Anoano was to teach aspiring kahuna how to care for, support and maintain their health so as to be able to survive on their own. A kahuna could not care for his people until he knew how to care for himself. Training activities included fishing, planting and physical exercise. The kahuna went down the pali (cliff) to go fishing and would dry the fish to preserve it for later consumption. The kahuna spent the first day of the week preparing their food. The rest of the week was spent meditating and learning about what was generally expected of them. 'Uala was planted along the sides of Pu'u 'Anoano. The lau 'uala (sweet potato leaf) was eaten. After being dug up, the potato was cleaned in water and left in the sun to dry whieh made it sweeter. It was cooked in an imu (underground oven) after whieh the skin was peeled off. After being cut up, the potatoes were again dried in the sun whieh helped to preserve the 'uala for a few days. Some mashed the 'uala and ate it as poi. Some 'uala was wrapped in its lau, cooked and eaten together. T>ie kahuna would do exercises, climbing up and down Pu'u 'Anoano. After the seventh year, students graduated to 'Ili'ili'opae heiau (sacred site) where they spent at least seven more years of training. Activities at Pu'u 'Anoano were likened to collegiate studies, and 'Ili'ili'opae to graduate school. By the time the kahuna got to 'Ili'ili'opae they already knew what areas they wanted to specialize in. One could study to be a kahuna pule (prayer expert), kahuna ho'oulu 'ai (agricultural expert), kahuna kalai (carving expert), kahuna kalai wa'a (expert eanoe builder), kahuna kaula (expert in prophecy), kahuna kilokilo (expert who observed the skies) and kahuna 'ana'ana (expert of sorcery), to name a few. The most difficult study was kahuna la'au lapa'au (expert of medicinal herbs). Students began their training very young. Not only were they expected to know the types and uses of various herbs, but also where to find the herbs and how to obtain them. A student was taken into the mountains where a particular herb grew and to the sea, where other herbs grew. Where bones were broken or fractured the kahuna la'au lapa'au would use 'awiwi (nativeherb centarium sebaeoides), ground into a thick paste, and applied to the break or fracture. The medicine from the 'awiwi would be absorbed through the skin and helped to allow the bones to be set. A kahuna needed to know where to find 'awiwi and be physically able to do so. 'Awiwi grows abundantly, especially near the side of a trail. The kahuna also needed to know what part of the herb was most effective, the leaf, branch, root or bark. All herbs were thoroughly washed in the river and sometimes rubbed on stones to get the dirt off. Preparation included using a small pohaku (stone) to pound the juices out. The juices were

then poured into coconut fiber and strained. Traditionally, the medicine was then blessed through prayers to whatever god that particular kahuna worshipped. At this point the medicine was administered and powerful prayers were made. Only kahuna were allowed to live on Pu'u 'Anoano because they were considered worthy of the study. The kahuna in the old days would kahea (chant) into the rocks to protect the sacred sites, including this pu'u. Also, anything built near Pu'u 'Anoano would interfere with the ability of the kahuna to show their hospitality. Being located atop Pu'u 'Anoano the kahuna could see who was coming and prepare food then invite the people to Pu'u 'Anoano and show them aloha. I was a long-time friend of former Molokai Ranch Manager George Paul Cooke and his wife Sophie. In fact I was regularly consulted regarding historic cultural sites and areas within Molokai Ranch property as Mrs. Cooke was very sensitive to the proper treatment of these sites and areas. It was understood that Na'iwa and Pu'u 'Anoano would not suffer adverse impact by ranch operations. The Cookes respected the cultural history of Mo'okai. If George Paul Cooke were alive today he would not approve of the use of Pu'u 'Anoano for a golf course resort. A sincere understanding, appreciation and respect for the legacy of the powerful kahuna and the potent prayers of Molokai is clear. As Hawaiians continue to rediscover themselves, they must know where they eame from in order to understand where theyare today and more importantly, to help them determine where they will go in the future. The cultural identity of the people of Molokai continues on through chants and stories passed down from kupuna (elder) to makua (adult) and 'opio (young). Let us embrace the past asourgreatestcultural treasure and as a guide to the healing of physical,

psychological and spiritual pain suffered by the original people of these islands. A healthy sense of cultural self-identity is of the utmost importance. Therefore, the need to preserve Pu'u 'Anoano as our living eonneehon to the past as well as our eultural identity, is pa'a (firm). For the Hawaiians, the future cannot be realized until the past is adequately cared for. Molokai no ka heke. Mahalo. Edward Ayau is the grandson of Harriet Ahiona Ayau Ne of Molokai. He is a graduate of Kamehameha Schools and an attorney with the Natiue Hawaiian Legal Corporation. He wrote an article on the Na'iwa Makahiki games field of Molokai in the December 1989 issue of Ka Wai Ola O OHA.

In a field northeast of Pu'u Kamo'o are the mother and daughter stones of Moloka'i, seen here with Pu'u 'Anoano in background. They are about four feet high and rectangular shaped. Their names are said to be Nawahinewa'a and Manowainui. In the 1949 aeeounl published in the Honolulu Star-Bulletin, "Mo'olelo O Moloka'i— A Ranch Story of Moloka'i," author George Cooke (former Molokai Ranch manager) recounted a story about the stones.

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