Kahekili | Images of Old Hawaiʻi

October 31, 2019 by Peter T Young 1 Comment

Nā Hono A Pi‘ilani

In northwest Maui, the district the ancients called Kaʻānapali, there are six hono bays (uniting of the bays,) which are legendary: from South to North, Honokōwai (bay drawing fresh water), Honokeana (cave bay), Honokahua (sites bay,) Honolua (two bays), Honokōhau (bay drawing dew) and Hononana (animated bay).

All were extensively terraced for wet taro (loʻi) in early historic and later times. Honokahua Valley has been described as having loʻi lands. Sweet potatoes were reportedly grown between the Honokohau and Kahakuloa Ahupuaʻa.

Collectively, these picturesque and productive bays are called Nā Hono A Piʻilani, The Bays of Piʻilani (aka Honoapiʻilani.)

In the 1500s, Chief Piʻilani (“stairway to heaven”) unified West Maui and ruled in peace and prosperity. His territory included the six West Maui bays, a place he frequented.

He ruled from the Royal Center in Lāhaina, where he was born (and died.) His residence was at Moku‘ula.

During his reign, Piʻilani gained political prominence for Maui by unifying the East and West of the island, elevating the political status of Maui.

Piʻilani’s power eventually extended from Hāna on one end of the island to the West at Nā Hono A Piʻilani, in addition to the islands visible from Honoapiʻilani – Kahoʻolawe, Molokaʻi and Lānaʻi.

Piʻilani’s prosperity was exemplified by a boom in agriculture and construction of heiau, fishponds, trails and irrigation systems.

Famed for his energy and intelligence, Piʻilani constructed the West Maui phase of the noted Alaloa, or long trail (also known as the King’s Highway.)

His son, Kihapiʻilani laid the East Maui section and connected the island. This trail was the only ancient pathway to encircle any Hawaiian island (not only along the coast, but also up the Kaupo Gap and through the summit area and crater of Haleakalā.)

Four to six feet wide and 138 miles long, this rock-paved path facilitated both peace and war. It simplified local and regional travel and communication, and allowed the chief’s messengers to quickly get from one part of the island to another.

The trail was used for the annual harvest festival of Makahiki and to collect taxes, promote production, enforce order and move armies.

Missionaries Richards, Andrews and Green noted in 1828, “a pavement said to have been built by Kihapiilani, a king … afforded us no inconsiderable assistance in traveling as we ascended and descended a great number of steep and difficult paries (pali.)” (Missionary Herald)

Today, Lower Honoapiʻilani Road and parts of Route 30 (Honoapiʻilani Highway) near the beach approximately trace the route of the ancient Alaloa (parts of the Alaloa were destroyed by development and sugar plantation uses.)

On the East side, portions of the Road to Hāna are a remnant of this 16th century coastal footpath, also known in this area as the King’s Highway, King Kiha-a-pi‘ilani Trail or even Kipapa o Kiha-a-pi’ilani (the pavement of Kiha-a-pi’ilani.)

Some beaches on the east side of the Alaloa along Route 360 were often used to cross gulches, since there were no bridges. It has also been reported that travelers would swing across the streams on ropes or vines, or climbed across the cliffs.

Around 1759, Kalaniʻōpuʻu (King of the Big Island) captured Hāna and held it for a couple decades; the footpath fell into disrepair. In 1780, Kahekili, the King of North Maui, retook Hāna, made improvements and reopened the trail.

It was accessible only by foot until around 1900; likewise, travel by canoe, and later other vessels, provided access from Hāna to other parts of Maui.

The ancient trails have typically been covered by modern highways and other development and only a few remnants of the King’s Highway remain.

Honoapiʻilani Highway, around the western edge of West Maui, and the Pi‘ilani Highway, along the Kihei coast, remain the namesakes for Piʻilani.

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Kekaa Pt. to Kahakuloa Pt.-NOAA-UH-Manoa-3269-1912

Hoapili_Trail-Honuaula-(Project_Kaeo)-(Horse-Cart-1824-1834)

Hoapili_Trail-Kula_Honuaula_Kahikinui_Kaupo-(Project_Kaeo)-(Horse-Cart-1824-1834)

Kings Highway footpath between Wainopoli State Park and Town of Hana-Hana Belt Road-(LOC)-219754pv

Kings Highway footpath from O Hale Hei au - Hana Belt Road-(LOC)-219756pv

Kings Highway footpath showing rounded rocks laid into lava bed - Hana Belt Road-(LOC)-219755pv

Piilani Highway low along the cliffs, just southwest of the highway's end at the Kalepa Bridge

October 26, 2019 by Peter T Young Leave a Comment

Kaunolū

Lānaʻi was under the control of nearby Maui before written history. Its first inhabitants may have arrived as late as the 15th century.

The first people to migrate here, most likely from Maui and Molokaʻi, probably established fishing villages along the coast, initially; but later branched out into the interior where they raised taro in the fertile volcanic soil.

Lānaʻi was first seen by Europeans in February 25, 1779, when Captain Charles Clarke sighted the island from aboard James Cook’s HMS Resolution. Clarke had taken command of the ship after Cook was killed at Kealakekua Bay on February 14 and was leaving the islands for the North Pacific.

Kaunolū Village is located on the south coast of the island of Lānaʻi. This former fishing village, abandoned in the 1880s, is the Island’s largest surviving ruins of a prehistoric Hawaiian village.

Old house foundations, terraces and petroglyphs are found at Kaunolū along with the remains of an ancient sacred area called Halulu Heiau, high on the edge of a cliff above the bay.

The archaeological site is very well-preserved and covers almost every phase of Hawaiian culture. It was designated a US National Historic Landmark in 1962 and added to the National Register of Historic Places in 1966.

The site consists of two historical villages straddling Kaunolū Gulch, a dry stream bed subject to occasional flash floods after rainstorms at higher elevations. The village on the western side was named Kaunolū; the one on the eastern side was called Keāliakapu.

The land is parched, with little fresh water, but the sheltered bay at the end of the gulch offers access to rich fishing in the deep seas below the high cliffs along the south coast of the island. Ancient Hawaiian bone lures used to troll for pelagic fish were found in Ulaula Cave, a small lava tube near the village.

After Kamehameha had conquered all the islands, he visited the village of Kaunolū to fish and sport. His residence was on the bluff which forms the east side of the bay, overlooking the village, the heiau and the bay.

Between 1778 and 1810, he is said to have held ceremonies at this heiau. During the late 18th century, Maui high chief Kahekili, a rival of Kamehameha, also used to visit here.

One of Kahekili’s many legendary feats was performed through the ancient Hawaiian sport of lele kawa (to leap feet first from a cliff into water without splashing.)

Northwest of the heiau there is a natural stone wall running along the sea cliff. Near the cliff’s edge, there is a break in the wall (called Kahekili’s Leap) and a steep 80-foot drop.

Kahekili was a formidable competitor and reportedly demanded his warriors follow his lead and ordered them to dive into the sea below to prove their courage.

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Halulu Heiau from across gulch at Kaunolu Village Site, Lanai

Walls of Halulu Heiau at Kaunolu Village Site, Lanai

Site of Kamehameha I's house at Kaunolu Village Site, Lanai

Kahekili's Leap starting point, Kaunolu Village Site, Lanai

July 2, 2019 by Peter T Young Leave a Comment

Ulupō Heiau

About 6,000 years ago and before the arrival of the Hawaiians, Kawainui (the large [flow of] fresh water) and Ka‘elepulu (the moist blackness) were bays connected to the ocean and extended a mile inland of the present coastline. This saltwater environment is indicated by inland deposits of sand and coral.

A sand bar began forming across Kawainui Bay around 2,500 years ago creating Kawainui Lagoon filled with coral, fish and shellfish. The Hawaiians probably first settled along the fringes of this lagoon.

Gradually, erosion of the hillsides surrounding Kawainui began to fill in the lagoon with sediments.

About 500 years ago, early Hawaiians maintained the freshwater fishpond in Kawainui; the fishpond was surrounded on all sides by a system of canals (‘auwai) bringing water from Maunawili Stream and springs to walled taro lo‘i.

In 1750, Kailua was the political seat of power for the district of Ko‘olaupoko and a favored place of the O‘ahu chiefs for its abundance of fish and good canoe landings.

The houses of the Aliʻi (chiefs), their families, and their attendants surrounded Kailua Bay. Behind the sand beach was the large, fertile expanse of Kawainui which has been converted to a fishpond surrounded by an agricultural field system.

Kawainui was a large, 400 acre fishpond with an abundance of mullet, awa, and o’opu. Ka’elepulu and Nuʻupia fishponds are nearby. The makaʻāinana (commoners) provided support for this chiefly residence.

Farmers grow kalo (taro) in the irrigated lo’i (fields) along the streams from Maunawili and along the edges of the fishponds. Crops of dryland kalo, banana, sweet potato, and sugarcane mark the fringes of the marsh. The fishermen harvest fish from the fishponds and the sea.

The kahuna (priests) oversee the religious ceremonies and rites at several heiau around Kawainui. There is Ulupō Heiau on the east with Pahukini Heiau and Holomakani Heiau on the west side.

Ulupō Heiau measures 140 by 180 feet with walls up to 30 feet in height. The construction of this massive terraced platform required a large work force under the direction of a powerful ali’i.

Several O’ahu chiefs lived at Kailua and probably participated in ceremonies at Ulupō Heiau, including Kākuhihewa and Kualiʻi.

Kualiʻi fought many battles and he may have rededicated Ulupō Heiau as a heiau luakini.

Maui chief Kahekili came to O’ahu in the 1780s and lived in Kailua after defeating O’ahu high chief Kahahana for control of the island.

Kamehameha I worked at Kawainui fishpond and is said to have eaten the edible mud (lepo ai ia) of Kawainui when there was a shortage of kalo. But by 1795, when Kamehameha I conquered O’ahu, it is believed that Ulupō Heiau was already abandoned.

Farmers grew kalo (taro) in the irrigated lo‘i (fields) along the streams from Maunawili and along the edges of the fishponds. Crops of dryland kalo, banana, sweet potato and sugarcane mark the fringes of the marsh. Fishermen harvest fish from the fishponds and the sea.

In the 1880s, Chinese farmers converted the taro fields of Kawainui to rice, but abandoned their farms by 1920. Cattle grazed throughout much of Kawainui.

Ulupō Heiau was transferred from the Territorial Board of Agriculture and Forestry to Territorial Parks in 1954.

In the early 1960s, through a joint effort of State Parks and Kaneohe Ranch, the stone walkway was placed atop the heiau and the stone paving was laid around the springs. The bronze plaque was installed in 1962 by the Commission on Historical Sites.

Ulupo Heiau is listed on the National and Hawaii Registers of Historic Places. At Ulupo Heiau, State Parks seeks to promote preservation of the heiau and heighten public awareness about the cultural history of Kawai Nui.

The Kailua Hawaiian Civic Club and ‘Ahahui Malama I ka Lōkahi are the co-curators at this State Park heiau complex.

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Kailua-(Kawainui)-Aerial-USGS-UH_Manoa-(2519)-1959-noting_Ulupo_Heiau

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June 21, 2019 by Peter T Young Leave a Comment

Kualoa

Kualoa is an ancient Hawaiian land division (ahupua’a) at the north end of Kaneohe Bay, windward, O‘ahu. The ahupua’a extends from the coast to the top of the nearly vertical mountain behind.

The entire ahupua‘a of Kualoa was placed on the State and National Registers of Historic Places in 1973; it is considered one of the two most sacred places on the island of O’ahu (along with Kūkaniloko).

Kualoa is also prominent in Hawaiian folklore and mythology including traditions of Papa and Wākea, Hāloa, Pele, Hi‘iaka, Kamapua‘a and mo‘o (lizard dragons).

Kualoa is important as a symbol of sovereignty and independence for O’ahu, its role as a place of refuge, its role as a place where sacrificial victims for religious rituals were drowned, and its history as a sacred residence of chiefs.

This is most clearly seen in the oral history tradition about the succession of Kahahana to the O‘ahu throne (1770s,) and the attempt by King Kahekili of Maui to con him out of Kualoa and the “palaoa-pae” (washed up whalebone and ivory along the O‘ahu coastline):

“Shortly after his installation, Kahahana called a great council of the Oahu chiefs and the high-priest Kaopulupuli and laid before them the demands of Kahekili regarding the land of Kualoa and the ‘Palaoa-pae.’”

“At first the council was divided, and some thought it was but a fair return for the kindness and protection shown Kahahana from his youth by Kahekili; but the high-priest was strongly opposed to such a measure, and argued that it was a virtual surrender of the sovereignty and independence of O‘ahu.”

“Kualoa being one of the most sacred places on the island, where stood the sacred drums of Kapahuula and Kaahuulapunawai, and also the sacred hill of Kauakahi-a-Kahoowaha; and the surrender of the ‘Palaoa-pae’ would be a disrespect to the gods; in fact, if Kahekili’s demands were complied with, the power of war and of sacrifice would rest with the Maui king and not with Kahahana.”

“He represented strongly, moreover, that if Kahahana had obtained the kingdom by conquest, he might do as he liked, but having been chosen by the O‘ahu chiefs, it would be wrong in him to cede to another the national emblems of sovereignty and independence.”

“Kahahana and all the chiefs admitted the force of Kaopulupulu’s argument, and submitted to this advice not to comply with the demands of Kahekili. ” (Fornander)

Numerous other writers have also reflected the feeling of sacredness for Kualoa. Raphaelson says that Kualoa has always been sacred soil, to which the newborn children of the chiefs were brought to live and be trained in warfare and the ancient traditions of the Hawaiian chiefs.

Kamakau referred to Kualoa as being a very sacred place of refuge (pu‘uhonua) in ancient times where people fled for protection if they had broken a tabu.

Many authors say that all canoes passing seaward of Kualoa lowered their sails in acknowledgement of the nature of Kualoa as a sacred residence of chiefs.

Kualoa is also significant in Hawaiian folklore and mythology. Reportedly, it was considered to be the sacred land of Hāloa, the son of Wākea and Papa, the progenitors of the Hawaiian people. One of the most important chiefly genealogies links through Hāloa and shows the importance of Hāloa, and therefore, of Kualoa.

Kualoa figures in the famous legends of Pele, the Volcano Goddess and her sister, Hi‘iaka, as well as in the legends of Kamapua‘a, the half-man, half-pig of O‘ahu.

Here, Pele’s sister, Hi‘iaka, killed a huge mo‘o, or dragon, and the small island, Mokoli‘i, lying offshore, but part of Kualoa, is his tail. His body became the foothills below the steep Kualoa cliffs.

Kamapua‘a hid from Pele in a hollow at Kualoa, and later made the holes in the Kualoa mountains.

A shark god story exists about the area at Kualoa Point where the son of the shark god was fed by the people of Kualoa until a stingy chief stopped the feeding and claimed the fish that were usually fed him.

The shark god father of the starving son was enraged and created a tidal wave that killed the chief, but the people of Kualoa were saved.

In the 19th Century, an early Western family owned Kualoa and built a major sugar mill there. A few remains of this sugar mill still exist next to the Kamehameha Highway, remnants of this early industry of O‘ahu which attained so much importance in later times. During WWII an airfield was used at Kualoa.

Few physical remains still exist at Kualoa, in the past however, there were village areas, tapa manufacturing areas, religious, structures and ceremonial centers for hula.

Kualoa remains significant, even without physical remains of ancient sites, because of its central place in O‘ahu traditions and the feeling of the sacredness of the land.

Today, Kualoa is owned and cared for by the Morgan Family who operate a ranch and visitor activity center. In addition, the property has been the site of many television shows and Hollywood films such as Jurassic Park, Windtalkers, Pearl Harbor, Godzilla, Tears of the Sun and 50 First Dates. TV shows including the old and new Hawaii Five-O, Magnum PI and LOST.

They have demonstrated responsible stewardship of the land – and have worked to preserve and protect it from development.

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Enoch_Wood_Perry,_Jr._-_'Kualoa_Ranch,_Oahu',_oil_on_canvas,_c._1864-5

May 12, 2018 by Peter T Young Leave a Comment

Death of Kekaulike

Maui’s King Kekaulike descended from Pi‘ilani (‘ascent to heaven’). The kings of Maui consolidated their strength, built up their armies and created a nation strong enough to threaten at times even the might of the powerful kings of Hawai‘i.

King Kekaulike and his children built an empire that enjoyed levels of power and prestige greater than any other royal family up until that point.

“Tradition speaks of Kekaulike’s return to Maui after a raid in Kohala, Hawaii, and while in Mokulau, Kaupo, Maui, Kekaulike was preparing for another raid on Waipio and Hāmākua.”

“He was suddenly stricken with fits or huki. Thus was derived the name of the High Chiefess Kamakahukilani. Kahunas or doctors were summoned to attend the sick King. In consultation they decided he could not be cured.”

“On the King learning his case was hopeless he summoned the High Chiefs, Ministers of State, and Counsellors to his presence, and declared his son Kamehamehanui (uncle to Kamehameha I) to be his successor.”

“The latter, a Prince of the royal house of Maui through his father Kekaulike, and also of the royal house of Hawaii through his mother Kekuiapoiwanui, the daughter of Keaweikekahialiiokamoku, King of Hawaii, and the tabued Queen Kalanikauleleiaiwi.”

“After this declaration, word was brought to the King that Alapainui was in Kohala, Hawaii, preparing to come to war with Maui.
When Kekaulike heard this, he immediately ordered his fleet of war canoes ‘Keakamilo’ and set sail for Wailuku. His wives, his children, high chiefs, ministers of state and counsellors accompanied him.”

“Others of his retinue traveled overland to a place called Kapaahu, where the King’s canoes landed at the cave of Aihakoko in Kula.”

“The chiefs then prepared a manele or palanquin to carry the sick King overland and at a place called Kalekii the King expired, which happened in 1736.”

“The High Chiefs being in fear of Alapainui coming to do battle with them, immediately performed the sacred ceremonies of Waimaihoehoe due their sovereign and decided to take the royal remains to ‘lao.”

“They again embarked, landing at Kapoli in Ma‘alaea, thence to Pu‘uhele, along the route relays of high chiefs bearing the remains of their beloved sovereign to Kihahale …”

“… at Ahuwahine they rested, thence to Loiloa, where the royal remains were placed in Kapela Kapu o Kakae, the sacred sepulchre of the sovereigns and the blue blood of Maui’s nobility. (Lucy Kalanikiekie Henriques)

“‘lao is the famous secret cave of (the island of) Maui. It is at Olopio close to the side of the burial place of Kaka’e and Kalahiki (‘Kalakahi’ in original).”

“The main entrance is said to be under water, the second opening on a steep precipice on the left [hema] side. This was the famous cave in the old days.”

“There were (laid) all the ruling chiefs who had mana and strength, and the kupua, and all those attached to the ruling chiefs who were famous for their marvelous achievements.”

“There were several hundred in all who were buried there. The first of all the well-known chiefs to enter the famous cave of ‘lao was Kapawa, a famous chief of Waialua, O‘ahu, and the last was Kalanikuikahonoikamoku (The-chief-standing-on-the-peak-of-the-island).”

“In the year 1736 the last of them died and no one now alive knows (the entrance to) the secret cave of lao.” (Kamakau; Tengan)

In the late-1780s, into 1790, Kamehameha I conquered the Island of Hawai‘i and was pursuing conquest of Maui and eventually sought conquer the rest of the archipelago.

In the early-1790s, Maui’s King Kahekili (son of Kekaulike) and his eldest son and heir-apparent, Kalanikūpule, were carrying on war and conquered Kahahana, ruler of O‘ahu.

By the time Kamehameha the Great set about unifying the Hawaiian Islands, members of the Kekaulike Dynasty were already ruling Maui, Molokai, Lāna‘i , O‘ahu, Kauai and Ni‘ihau.

In 1790, Kamehameha travelled to Maui. Hearing this, Kahekili sent Kalanikūpule back to Maui with a number of chiefs (Kahekili remained on O‘ahu to maintain order of his newly conquered kingdom.)

Kekaulike’s son, Kamehamehanui lost Hana, which was isolated from the rest of Maui.

Kamehameha then landed at Kahului and marched on to Wailuku, where Kalanikūpule waited for him. This led to the famous battle ‘Kepaniwai’ (the damming of the waters) in ‘Iao Valley (which Kamehameha decisively won.)

Maui Island was conquered by Kamehameha and Maui’s fighting force was destroyed – Kalanikūpule and some other chiefs escaped and made their way to O‘ahu (to later face Kamehameha, again; this time in the Battle of Nu‘uanu in 1795.)

There the war apparently ends with some of Kalanikūpule’s warriors pushed/jumping off the Pali. When the Pali Highway was being built, excavators counted approximately 800-skulls, believed to be the remains of the warriors who were defeated by Kamehameha.

The Kekaulike Dynasty was a powerful line that ruled multiple islands. Although they lost to Kamehameha, it should also be remembered that Kamehameha’s own mother, the Chiefess Keku‘iapoiwa II, was a Maui chiefess, and the Kekaulike lineage continued through the leadership of the future leaders of Hawai‘i.

Kamehameha’s wives of rank were chiefesses of Maui. These were Keōpūolani, Ka‘ahumanu, Kalākua-Kaneiheimālie and Peleuli. Keōpūolani, granddaughter of Kekaulike, was the mother of the Kamehameha II and Kamehameha III.

Others from this Maui lineage include King Kaumuali‘i (of Kauai,) Abner Pākī (father of Bernice Pauahi Bishop,) Kuakini, Keʻeaumoku II and Kalanimōkū. (Art by Brook Parker.)

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