Kamalo and the Shark God: Long ago on the island of Molokai lived Kupa, the high chief, and Kamalo, one of his priests. Kamalo had two sons, who had great courage and accomplished great feats of daring. Kupa had a house constructed in the Mapulehu valley, which ended in the harbor and is now called Aikanaka. Kamalo's temple was located nearby, in the village of Kaluaaha, which faces the channel between Molokai and Maui. Inside chief Kupa's temple, two very special drums were kept. Kupa used the beating of these drums to communicate his thoughts to his priests over great distances. One day, when Kupa was away on a fishing trip, Kamalo's sons decided to see the chief's great drums for themselves They entered the chief's home and marvelled at the magnificent drums, and although their father had taught them the ways of the temple and that things sacred to the gods must not be touched, temptation overcame them, and the boys began to beat hard on the drums. When the chief returned and heard about what had happened, he became furious, killing the boys and presenting their bodies at the alter in sacrifice. When Kamalo learned of the death of his sons, a heavy bitterness filled his heart and he became obsessed with revenge. No match for Kupa on his own, he consulted with prophets and seers throughout Molokai, but each one was fearful of Kupa and would not help Kamalo. Eventually, Kamalo came to the cliffs that overlook Kalawao and Kalaupapa. Down at the bottom there was a temple (heiau) devoted to the shark god, Kauhuhu. Kamalo climbed down the rock face and spoke to the priest of the temple, who told him to go to the cave of the shark god below. Exhausted, Kamalo made his way down the rockface and told his story to the guards at the mouth of the cave, winning their sympathy.\ The guards explained that in order not to be eaten, he had to hide in a nearby rubbish pile and wait for Kauhuhu, the shark god to arrive on the eighth wave. When he saw Kauhuhu, he should be completely silent and wait for the right moment to speak with him. Soon, the waves crashed against the cliffs, climbing higher and higher until the eighth one rose up and suddenly, the shark god was there in his human form. Kamalo was silent and still in the rubbish pile, but Kauhuhu smelled a man and soon leapt upon him, jaws open to reveal sharp, shiny teeth. Kamalo quickly cried out for mercy and recounted his story in detail. He described how he was turned away by all the prophets of all the gods, and Kauhuhu, his final hope, was overcome with pity. The shark god agreed to be his kahu, or guardian, and punish chief Kupa and his followers. He told Kamalo to go back to the temple of the shark god and carry the priest there over the cliffs to his own temple at Kaluaaha. There they had to construct a special fence and set up the sacred white tapa kapu staffs. Then, after they had gathered four hundred red fish, four hundred black pigs and four hundred white chickens, they were to wait for the arrival of the shark god, who would come and avenge Kamalo's sons. Kamalo did as he was told and waited. Weeks grew into months and still he waited with patience. Then one day, a white cloud appeared, different than any he had seen before. It grew rapidly and then began to move. It came across the channel and rested in the highest peaks above the valley where Kupa lived. A magnificent rainbow appeared spanning the entire valley, but soon the winds picked up and black clouds appeared in the sky, together with lightening and heavy rain. It was the most devastating storm the land had ever seen. The rain flooded down the mountain, destroying everything in its path. Kupa's temple - where the boys had beat the drum - and his house were torn apart, and he was swept into the ocean along with his followers. There, the shark god's people waited in the bay, and they fed on Kupa and the villagers until the harbor turned red. Thereafter the harbor was called Aikanaka, or man-eater. Kamalo's sacred fence protected his land, his home and his people.
Kapualei, the Moʻo of Kamalō:Long ago, the ʻaumakua (personal god, guardian spirit) of the people of the district of Kamalō was a moʻo (giant lizard) named Kapualei.
In the East, in Kainalu, lived another ʻaumakua, Kauhuhū—a manō (shark).
Seeking more power, the manō wanted to be the ʻaumakua of Kamalō, as well. So he swam to the district and challenged the moʻo to a battle. The victor would be named the ʻaumakua of Kamalō.
The epic battle took place over three long days on the mud flats of Kalaeloa. In this fight to the death, both the manō and the moʻo were badly wounded. Neither wanted to give up as it would mean losing the protected lands and its people. On the third day, the mo’o grew even weaker, having lost a great deal of blood. Gnashing his ferocious teeth, the manō cried, “Give up now and save yourself! Or die here. But know this: I will be the ʻaumakua of Kamalō!” Slowly, the mo’o raised his head and looked at the manō. Taking a deep breath, he bellowed in a voice that shook the earth, “I will ALWAYS be the ʻaumakua of Kamalō! Even if I should die!” And then the moʻo collapsed. Thinking he had won the battle, the manō swam back to Kainalu to tell his people about the victory. He boasted he was now the ʻaumakua of all the lands from Kainalu to Kamalō. After he’d rested and healed, the manō decided to return to Kamalō and claim his victory there. But when he reached the district, he was shocked to find that the great lizard was not lying on the mud flats. All that remained was a long trail of blood. The manō’s eyes followed the trail as it made its way up to the mountain. He was stunned when he saw that the moʻo had somehow managed to climb back to his home atop Kamalō Ridge to sleep. The manō had been defeated. The great mo’o, Kapualei, had won the battle of Kamalō—he was still the ʻaumakua of the district. Kauhuhū returned home to Kainalu and never tried to possess the district of Kamalō, again.
Moloka‘i Nui A Hina: Great Moloka‘i, Child of Hina: The saying, “Moloka‘i Nui A Hina” or Great Moloka‘i, Child of Hina, affirms that Moloka‘i, like a human child, was born to a mother and father: Wākea, god of the sky, and Hina, goddess of the moon and weaver of the clouds. This traditional legend of origin establishes that the island of Moloka‘i, like a child, is small and fragile – unlike a large continent. The resources of an island are finite, and these finite resources need to be nurtured by the island’s “family” if the people are to grow strong, healthy, and prosper. Many of the families of Moloka‘i trace their roots on the island back to antiquity, making the island an integral part of their ancestral family. Moloka‘i’s modern-day stewards have a special responsibility to care for the island as they would care for a member of their own family – a responsibility bequeathed to them by Hina, birth mother of this island.
‘Aina Momona: Land of Plenty: Before Western contact, the economy of Moloka‘i was agricultural and centered on inshore aquaculture, the cultivation of various crops, fishing, hunting and gathering. As a result of the industry of her people, Moloka‘i, with its extensive protected reefs and fishponds, gained a reputation as the land of “fat fish and kukui nut relish.” The “fat fish” came from Moloka‘i’s fishponds and the waters surrounding the island. The “kukui nut relish” was a metaphor for the lush resources of the land. The island as a whole was popularly called “‘Āina Momona” or “Land of Plenty” in honor of the great productivity of the island and its surrounding ocean.
Moloka‘i Pule O‘o: Moloka‘i of the Powerful Prayers: “Moloka‘i Pule O‘o,” island of powerful prayers, is another traditional name for Moloka‘i. In ancient times this name inspired fear and respect throughout Hawai‘i, because it was based on the island’s reputation as a training ground for the most powerful priests in the islands. Legends say that the people of Moloka‘i could drive invading armies from their shores by simply uniting in prayer. This name recognizes Moloka‘i as an ancient center for learning, and honors the spiritual strength of Molokai people, and their historic sovereign control over the island. Although Moloka‘i is not self-governing today, her people are nevertheless respected for their ability, thus far, to protect the Hawaiian culture, subsistence lifestyle and the natural resources upon which they are dependent. Their feat has been accomplished by combining an intimate knowledge of the island’s resources with strength of character and fearless determination to deal with threats to their environment and lifestyle. The enduring description of Moloka‘i as “the last Hawaiian island” affirms the success of the community in protecting the Hawaiian way of life as the core of the island’s multi-ethnic, close-knit society.
Moloka‘i No Ka Heke: Moloka‘i is the Greatest, the Foremost: “Moloka‘i Nō Ka Heke,” or “Moloka‘i is the Greatest, the Foremost,” is a famous boast about the island of Moloka‘i. It is the traditional Moloka‘i rejoinder to Maui’s boast of “Maui Nō Ka ‘Oi” – Maui is the best. “Moloka‘i Nō Ka Heke” – Moloka‘i is better! This saying reflects the pride that Molokai people have in their island and their community. The strength of this community is dependent on the physical, mental, cultural and spiritual health of the people.