«Amore e morte» – love and death – was the originally intended title of Verdi’s La traviata.It is indeed these two poles between which Violetta’s tragic story unfolds: beautiful, clever and universally desired, but mortally ill, she lives as a courtesan for the thrill of the moment. This launch site was chosen because of the voyaging traditions associated with Kualoa, where the voyaging chief La'amaikahiki ('Sacred One from Tahiti') lived, and Hakipu'u, the home of a voyaging chief named Kaha'i. Other famous voyaging chiefs such as Paumakua lived in the lands around Kane'ohe Bay.

Voyaging Chiefs of Kane'ohe Bay: Ko'olaupoko: Stories of an Ancient Island: Traditions of O'ahu: Asia-Pacific Digital Library Voyaging Chiefs of Kane'ohe Bay See Also. Dennis Kawaharada K ane'ohe Bay is surrounded by some of the most well-watered lands in Hawai'i and some of the most beautiful mountains in the world: the Ko'olau Range­peaks, two to three thousand feet high, joined by walls of sheer green cliffs. Ka Moa'e (the ENE trade winds) sweeps warm moist air into the mountains and clouds form along the summit. Rainwater has cut steep gullies into the cliffs giving them their distinctive wrinkled appearance.

When it rains, dozens of thin silvery waterfalls run down the vertical gullies; half obscured by rain and mist, the waterfalls seem to pour directly from the clouds. The names of ahupua'a around the bay celebrate the life-giving water that collects in the mountains and flows through the rolling hills and flatlands into the Bay: Waiak ane ('Water of K ane'), Wai ahole ('Water [of the] ahole fish'), Waihe'e ('Slippery water,' or 'Water [of the] octopus'). Water was so highly prized in ancient Hawai'i, it was synonymous with wealth and life. Such 'Wai-lands' were coveted by chiefs and priests; in one version of the story of the pig-god Kamapua'a, the priest Lonoaohi, who saved Kamapua'a's life, asked for all the wai-lands of O'ahu; and the generous (or foolish) pig-god granted his wish.

K ane'ohe Bay is named for the ahupua'a and stream on its southern end: K ane, the god of water, and 'ohe, bamboo, one of his kinolau (bodies), which flourishes on the rainy windward sides of the islands (Abbott 15; Handy and Handy 205-206). On March 8, 1975, below the peak of K anehoalani ('K ane, Heavenly Companion') and the broad cliffs of Mo'o Kapu o H aloa ('Sacred Section of H aloa'), in Hakipu'u near the border of Kualoa at the north end of K ane'ohe Bay, a 62-foot replica of a double-hulled voyaging canoe slid down a coconut log ramp and floated calmly at sea. The canoe was named 'H ok ule'a,' 'Star of Gladness,' after Arcturus, the brightest star in the northern sky, and a zenith star of Hawai'i.

H ok ule'a had been built by the Polynesian Voyaging Society to sail an ancient migration route between Hawai'i and Tahiti, celebrated in traditional stories. This launch site was chosen because of the voyaging traditions associated with Kualoa, where the voyaging chief La'amaikahiki ('Sacred One from Tahiti') lived, and Hakipu'u, the home of a voyaging chief named Kaha'i. Other famous voyaging chiefs such as Paumakua lived in the lands around K ane'ohe Bay. Even Laka, whose story is told throughout Polynesia, found a home in the Bay; he is said to have ruled over Ko'olaupoko, the windward district of O'ahu (Beckwith Hawaiian Mythology 264), living in Waiak ane and dying either in Kualoa or at Ahua-a-Laka.

'Ahua-a-Laka On the southwestern side of the barrier reef enclosing the lagoon of K ane'ohe Bay is a mile-long sand bar which becomes an island at low tide. When we were kids, my father would anchor there on our way back from fishing trips around the bay to let us swim and play in the shallow waters; today entrepreneurs transport tourists to the sand bar to rent them jet skis, wind-surfing boards, and snorkeling equipment.

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On modern maps the sand bar is labeled 'Ahu o Laka,' translated 'Altar of Laka' (Pukui et al Place Names). An alternate name, ' Ahua a Laka, 'Sand Bank of Laka,' is suggested in a chant about Laka (Kamakau Tales 145-146): [Laka] died at Kualoa. To Mokoli'i, to Mokuahukele ['Island Mud Heap'], To the pooled sea at ' Apua [a fishpond of Kualoa], the calm sea; To Makami there in Wai' ahole, To Hale'ula [Laka's house site] there in Waik ane, To Hakipu'u, to Kualoa, To sea, to Ahua-a-Laka [' Ahua-a-Laka], Laka-a-Wahieloa was taken; Taken by Lu'anu'u [Laka's son]. By Lu'anu'u he was taken to the island To the ancestral homeland, Maui The chief Laka was born in K ipahulu, Maui (or some say Hilo, Hawai'i) (Kamakau Tales 135-136).

The chant above records his son Luanu'u's journey to transport his bones back to the sacred burial site in ' Iao, Maui, the island of Laka's birth and the home of his ancestor 'Aikanaka, of H ana. The son of Laka and H ik awaolena, a chiefess of Kaua'i, Lu'anu'u grew up in his mother's homeland and came to O'ahu when his dying father summoned him ( Tales 29). The chant, seemingly a mere listing of stops in a journey of the spirit home, is a verbal map which may have also served as a device for remembering narratives explaining the significance of each of these places in the life of Laka.