Kii: Tyler Paul
In the stories of old, it is said, that on the remote coastal areas are where the olohe live. These ʻōlohe are known to have sometimes rob and kill these lonely fishermen and travelers who pass through these remote areas. These ʻōlohe were known as pōā or robbers. These stories gave a negative view of the olohe lua of old Hawaii.
These stories of the ʻōlohe that existed in the outskirts of the villages, along remote coastlines and mountain trails soon grew into legends and were later passed down through the generations. This was because not much was known about the olohe of lua as the art of lua was confined to those in each Pa or halau for hundreds of years. Nothing was spoken about it from those that trained in the art, even in pre contact times. So, all that was passed down in stories was what was commonly seen amongst the communities. These robbers and bandits became associated with the ʻōlohe lua, as these ʻōlohe had the ability to kill easily.
In tradition, the title ʻōlohe was the ceremonial graduate of a particular profession or art that studied in the many various practices unique to Hawaii. This practice honed one into a skilled fighter, tactical analyzer, fisherman, planter, healer, dancer, medicinal practitioner, canoe builder, builder, chief, kahuna, and the many other practices in our field. How some of these ʻōlohe came to be living in these remote areas of the islands are due to unique circumstances brought about by their own choices.
There were hundreds of pā lua scattered about the islands, each pā lua was unique from another. All teachings within each varied. No one from one pā lua was able to enter another pā freely. No outsider or commoner was allowed to enter unless invited in. To enter another pā lua uninvited meant injury or death. Those started into this art knew the rules. Each pā lua held its guarded secrets, unknown to another.
If a student was already initiated into a pā lua they had to complete their training to join another to advance their training. With the blessings of the ʻōlohe, the haumana was able to seek out another ʻōlohe. There was no jumping around learning from various pa at the same time. If one was found to be doing this, word got out and the ʻōlohe of both pā may decide to banish them from training again.
To uniki out from their training, a haumāna had to complete a variety of skilled tests. Once upon completion of their current training, the student was either initiated into another pa lua suitable for higher learning or the haumana was granted the title of olohe lua. This was seen in the story of Kekuhaupi'o of Ke'ei, Hawaii. Kekuhaupi’o, as a boy, was first instructed by his father, Kohapi'olani, a high chief of Ke'ei. Once Kekuhaupi’o’s training was completed, Kohapi'olani sought out the ʻōlohe lua La'amea, to continue Kekuhaupi'o's training and soon after he completed his study under La'amea, he was sent to Koaiʻa of Kapalilua, Kona Hema. Under Koai'a, Kekuhaupi'o’s emerged to become an ʻōlohe lua of great status.
In the story of Kekuhaupi’o’s ceremonial training to become an ʻōlohe he was required to go through a series of tests. From Killing a great niuhi or giant shark to eating its eye and then competing in a test of skill against his ʻōlohe Koai’a. This ceremonial stage of his training or ‘ʻailolo gave view to his skill and accomplishment. There were varied practices and ceremonies that took place within the many pa lua throughout the islands. All were unique to certain ʻōlohe of various pā lua.
Not all pā lua were equal in skill or ‘Ike. The pā lua itself, was guided under the morals of the ʻōlohe in that pā. Some ʻōlohe lua studied various unique and advanced form of fighting. Some schools were renowned for climbing and repelling, some for leaping, jumping and flying in the currents of the air. All aspects of warfare were taught at various levels with various skilled ʻōlohe. Some pā trained in the death arts of praying and poisons, worshipping in those lua deities that promoted this style of practice. For this type of training, there were only a few students trained at a time. Some pā lua were under the direction of the high chief and only the greatest ʻōlohe lua famed in skill were selected to train the chiefs advanced warriors.
In the story of Kekuhaupi’o, his father, Kohapi’olani stressed to La’amea, to not over praise his son in his skilled accomplishments as he wanted his son to be a humble and loving chief with a good and compassionate heart. This instruction was also repeated to Koai’a when he was taken in as a haumana. This grooming of Kekuhaupi’o’s character was put in place from his youth until he became a man and ʻōlohe. These same values were then taught to Kamehameha, who was Kekuhaupi’o’s very own student in war. Kamehameha showed the same compassion and heart as he would become the high chief later in life.
In contrast, the destructive powers and teachings varied greatly amongst different pa lua. The olohe of the pā molds the haumana with the values he has in himself.
For these olohe or pōā, who were living in these remote areas of our islands, this is the scenario that occurred in their lives. As all haumana are needed to pass their final test and ceremony, not all haumana are morally the same. Some haumana, like children, have their own temperament and character. Some may come from an exceptional pā lua like Koai’a’s, but even with all the best quality of teachings and lifestyle, he or she may be foolish and uncaring in their own character and turn out evil and disregard their valued teachings. Those who were taught the dark arts may be well groomed and proficient in their training but may turn out to be loving and caring individuals that do not want to use their learning to hurt others. This choice has to do with the individual themselves and the internal drive that moves their spirit. Life is a lesson and growth will come from experiences both good and bad that are gathered during one’s life. In the end, the experiences will set them on their path and change will come internally for each one.
Within most pa lua, there is a final, and optional test that is given to each haumana ready to graduate. This test is up to the haumana to complete if they want to take this ultimate step. This test requires one to kill a favorite close family member. They are to secure the iwi of the recently deceased, wrap it in kapa with the proper rituals, which would trap the spirit of the deceased individual in this bundle. This spirit would be like an animal with no conscious mind. The keeper or kahu of this (puolo or bundle of iwi) is then able to use this trapped spirit to conduct great feats of destruction against their enemies.
These mindless souls are now trapped in this bundle and sent on destructive errands. These newly graduated ʻōlohe have a unique ability to overcome c opponents by use of spiritual forces. Only words or gesture need be used, and the mindless spirit will act.
There are certain requirements that the kahu needs to fulfill if he uses this bundle for his death arts. These requirements and rules are strict. If the kahu is unable to follow and upkeep these rules the spirit will consume its keeper.
These olohe who took the ultimate step are now exposed to the community and to their ʻōlohe lua. This new ʻōlohe is now kicked out of his or her village for murdering their loved one. They have no help from ohana or their friends. No kokua is given to build their hale, no fish or food is supplied, they are forced out from the community and become an auwana or wandering vagrant, who is forced to live life in the remote areas of the coast or in desolate areas of the island forest. With no help and support, they survive by robbing and killing. This is moku ka piko, the person is cut off from all family ties. Sometimes, more than one of these ʻōlohe may band together to make life easier in attacking their victims. Once word gets out to the chief of the village, that travelers along a certain route are being attacked, the chief would send his own chiefly ʻōlohe to hunt them down and make safe the passage. This optional test in killing a family member is termed “Ke ala o ke kukui “
“The path of enlightenment”. This was requirement was looked down on by most pa lua of ancient times. This test gave the haumana faster way to gain power and ability, but it occurred at a great cost to their lives. It was also a path to a quick and painful death. For those that did not partake on this test it showed the true character of the haumana and that with hard training and dedication, one could achieve the same goals. Ke ala o ke kukui is the path of enlightenment.
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