Liloa | Images of Old Hawaiʻi

July 21, 2018 by Peter T Young Leave a Comment

Nalukoki

“Kiha (m) lived with Kaohikinuiokalani (f), and born between them were the chiefly children, five in total. Here are each of their names:”

“Liloa (m), after him there were twins, Laeanui (f), Kaumanamana (f), Kalani (m), Pinea (f).”

“Liloa lived with his own sister, Pinea, and born was Hakau (m), that being Hakaualiloa. It is said that Hakau was a Pi’o Chief.”

“Liloa lived then with Akahiakameenoa (f), born was Umi (m), that being Umialiloa.”

“Here is story about this child: When Liloa and Akahiakameenoa (f) were acquainted bodily, Liloa told Akahiakameenoa, ‘If you go on to give birth to our child, and should it be a girl, then name it for your side, but should you go on to have a boy, name him Umi.’”

“‘And raise him until he is grown, and when he asks about his father, where is my father? Then give him this malo—that is this Malo of Puakai kapa, and this Kauila Club, that being the Kauila of Puukapele, and this Lei, that being the Niho Palaoa, Nalukoki, that being the name of the lei Niho Palaoa.’”

“‘And tell him go down and find me in Waipio – in the grounds of the home at Pakaalana, and if the sacred cord, Ahaula, is hung, he is to cross above it, and the large gray-haired man lying at the low door is your father, that is Liloa the High Ruling Chief; go straight to him and sit upon his lap. – For him is the sacred platform of Liloa [Paepae kapu o Liloa].’” (Kuakoa, January 29, 1887)

Eventually (a couple centuries later), Nalukoki (sometimes Nanikoki) was in the possession of Ke‘eaumoku, father of Kaʻahumanu (favorite wife of Kamehameha,) Kalākua Kaheiheimālie (wife of Kamehameha, later known as Hoapili Wahine,) Kahekili Keʻeaumoku II (Governor Cox of Maui,) Kuakini (John Adams Kuakini, Governor of Hawaiʻi and Oʻahu) and Nāmāhānā Piʻia (wife of Kamehameha.) (kekoolani)

Keʻeaumoku became a staunch supporter and one of the great chiefs of the Kona district and the first among the war leaders of Kamehameha.

Following Kalaniʻōpuʻu’s death in 1782, the chiefdom was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

In the first major skirmish, Keʻeaumoku distinguished himself in the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi.)

During that battle, Ke‘eaumoku was captured and “surrounded by Kīwala‘ō’s warriors, which led Kīwala‘ō to that place, thrusting aside those who obstructed his way to the place where Ke‘eaumoku lay in his weakness.”

“When Kīwala‘ō saw this high chief of Hawai‘i being thrust at by the men surrounding him, he called out in a hoarse voice: ‘Ea, be careful in thrusting the spear! Take care lest the niho (lei niho palaoa) be smeared with blood.’”

“When Ke‘eaumoku heard Kīwala‘ō’s first words, he thought he was to be saved, because of the command to be careful in thrusting the spears. When Kīwala‘ō uttered the last words, he realized he was in danger since the niho palaoa he was wearing was the source of Kīwala‘ō’s concern, lest it be soiled with blood.”

“This famous lei niho palaoa was named Nalukoki. Kīwala‘ō greatly prized it for it had been skillfully made of the hair of some famous ali‘i of Hawai‘i Nei, and if it had been soiled with blood its excellence would have been impaired.”

“At this moment, Kamanawa, one of the sacred twins of Kekaulike, saw Ke‘eaumoku’s danger. He quickly moved his men to where Ke‘eaumoku lay, and a heated battle was begun between his men and those of Kīwala‘ō.”

“In the midst of this heated battle a stone flew and struck Kīwala‘ō on the temple so that he fell close to where Ke‘eaumoku lay. When some of Kīwala‘ō’s chiefs saw the harm that had befallen their ali‘i ‘ai moku, they were weakened and began to retreat.”

Kīwala‘ō was not killed when struck by the stone, but had been stunned. “Ke‘eaumoku regained his strength and moved to where Kīwala‘ō lay.”

“He then said these words to the people who were listening: ‘I shall care for the body of the ali‘i.’ At the same time he seized the body of the faint Kīwala‘ō who was lying there, and with the leiomano in his hands, he slashed open Kīwala‘ō’s belly so that his entrails gushed forth and he died instantly.” (Desha)

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WLA_haa_Lei_Niho_Palaoa_Neck_Ornament-Carved sperm whale tooth, braided human hair, olona cordage

August 3, 2014 by Peter T Young Leave a Comment

Līloa

Nowhere on the island of Hawaiʻi do the palms grow taller than in the valleys of Waipiʻo, and nowhere is the foliage greener, for every month in the year they are refreshed with rains, and almost hourly cooled in the shadows of passing clouds. (Kalākaua)

Waipi‘o (“curved water”) is one of several coastal valleys on the north part of the Hāmākua side of the Island of Hawaiʻi. A black sand beach, three-quarters of a mile long, fronts the valley, the longest on the Big Island.

For two hundred years or more, Waipiʻo Valley was the Royal Center to many of the rulers on the Island of Hawaiʻi, including Pili lineage rulers – the ancestors of Kamehameha – and continued to play an important role as one of many royal residences until the era of Kamehameha. (UH DURP)

Royal Centers were where the aliʻi resided; aliʻi often moved between several residences throughout the year. The Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts or kingdom the aliʻi controlled. A paramount’s attendants might consist of as many as 700 to 1000-followers made of kahuna and political advisors (including geologists, architects, seers, messengers, executioner, etc.); servants which included craftsmen, guards, stewards; relatives and numerous hangers-on (friends, lovers, etc.).

Although thinly populated now, Waipiʻo was for many generations in the past a place of great political and social importance, and the tabus of its great temple were the most sacred in all Hawaiʻi. It was the residence of the kings of that island, and was the scene of royal pageants, priestly power and knightly adventure, as well as of many sanguinary battles. (Kalākaua)

Waipiʻo valley was first occupied as a royal residence by Kahaimoelea, near the middle or close of the thirteenth century, and so continued until after the death of Līloa, about the end of the fifteenth century. (Kalākaua)

Līloa, the son of Kiha and father of ʻUmi, had become the peaceful sovereign of Hawaiʻi; Kahakuma, the ancestor of some of the most distinguished families of the islands, held gentle and intelligent sway in Kauaʻi; Kawao still ruled in Maui, and Piliwale in Oʻahu. (Kalākaua)

The reign of Kiha was long and peaceful. He was endowed not only with marked abilities as a ruler, but with unusual physical strength and skill in the use of arms. In addition to these natural advantages and accomplishments, which gave him the respect and fear of his subjects. (Kalākaua)

The reign of his son Līloa was as peaceful as that of Kiha, his distinguished father (Līloa ruled about the same time that Columbus crossed the Atlantic.) He did not lack ability, either as a civil or military leader.

Līloa’s wife, Pinea, was the younger sister of his mother from a line of chiefs on O‘ahu. They had a son, Hākau. From another wife, Haua, a Maui chiefess, he had a daughter, Kapukini. Both of these marriages established ties between high-ranking families outside the Kingdom of Hawai‘i Island. (MalamaWaipio)

Līloa was much given to touring through the districts of his kingdom, by which means he acquainted himself with the needs of his people and was able to repress the arbitrary encroachments of the chiefs on the rights of the land-holders under their authority. In this way he gained popularity with the common people. (Malo)

The story of another of Līloa’s sons, ʻUmi, suggests that while Līloa was on a journey across Hāmākua he met a beautiful woman, Akahiakuleana (Akahi.) They spend the night together and conceive a child. Līloa told Akahi that if she has a son, to name him ʻUmi.

Līloa left his malo (loincloth), his niho-palaoa (whale-tooth necklace) and laʻau palau (club) to be given to the child as proof of ancestry. ʻUmi later united with Līloa and ultimately ruled the Island of Hawaiʻi (he moved the Royal Center from Waipiʻo to Kailua (Kona.))

At Waipiʻo, Pakaʻalana was the name of Līloa’s heiau. It is not known by whom the Pakaʻalana heiau was built, but it existed before Kiha’s time and so did the sacred pavement leading to the enclosure where the chief’s Royal Center – called Haunokamaahala – stood, though its name has come down to our days as Paepae-a-Liloa. (Fornander)

“It was a large enclosure, less extensive, however, than that at Honaunau….In the midst of the enclosure, under a wide-spreading pandanus, was a small house, called Ke Hale o Riroa (The House of Līloa), from the circumstance of its containing the bones of a king of that name…..”

“We tried, but could not gain admittance to the pahu tabu, or sacred enclosure. We also endeavored to obtain a sight of the bones of Riroa, but the man who had charge of the house told us we must offer a hog before we could be admitted”. (Ellis 1826)

Līloa carried a long stone on his shoulder and placed it at the side door of his house. He called this stone “The Sacred Slab of Līloa,” (Ka paepae kapu o Līloa). No one, not even a chief was allowed to stand or walk on this stone. Only two people were allowed to step on “The Sacred Slab of Līloa:” Līloa, the ruler, and Chief Laea-nui-kau-manamana. (Williams)

“The expression ‘Ka Paepae Kapu a Liloa’ as at present used, whether in speaking or writing, refers to the reigning sovereign as to the sacredness of trust imposed upon and reposed to him, and as to the dignity and honour of the position where no intruders are supposed to trespass. It also refers to the pavement and the way that leads up to royalty, and as to the footstool of sovereignty and power.” (Bacchilega)

Although the glory of the old capital departed with its abandonment as the royal residence, the tabus of its great temple of Pakaʻalana continued to command supreme respect until as late as 1791, when the heiau was destroyed, with all its sacred symbols and royal associations, by the confederated forces of Maui and Kauai in their war with Kamehameha I. (Kalakaua)

“There are many references to this famous place (Pakaʻalana) … the tabus of its (Waipi‘o) great heiau were the most sacred on Hawaiʻi, and remained so until the destruction of the heiau and the spoliation of all the royal associations in the valley of Waipi‘o by Kāʻeokūlani, king of Kauaʻi, and confederate of Kahekili, king of Maui, in the war upon Kamehameha I, in 1791 …” (Stokes)

King Kalākaua moved the slab (Ka Paepae Kapu a Liloa) to Honolulu. It sits silently and often unnoticed, outside the Archives Building on the grounds of ʻIolani Palace. The stone holds the historical and cultural significance of a Royal Center in Waipiʻo associated with Līloa; he was “sacred in the eyes of his people for his many good qualities.” (Bacchilega)

An ancient chant, later put to music, notes: Aia i Waipiʻo Pākaʻalana e; Paepae kapu ʻia o Līloa e (There at Waipiʻo is Pākaʻalana; And the sacred platform of Līloa.)

The March 10, 1899 issue of the Hawaiian Gazette noted that Līloa (1500s,) Lonoikamakahiki (late-1500s) and Alapaʻi (1700s) are among the reburied at Mauna ʻAla.

The image shows the Hawaiʻi Archives Building; to the right is Paepae Kapu O Līloa (interestingly situated in front of a plaque to Captain James Cook.) Nearby are Nā Kālai Pōhaku a ʻUmi. In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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February 22, 2014 by Peter T Young Leave a Comment

Plain of Numbering

At about the same time of Christopher Columbus crossing the Atlantic to America (he was looking for an alternate trade route to the East Indies,) exciting stuff was happening here in the Hawaiian Islands.

The political governance and land management system by Aliʻi-ai-moku, was expanding and developing after two centuries since its inception, and there was a wake of progress taking place on our shores.

It was a natural progression, which began with three brothers as the first Aliʻi-ai-moku in the 12th century; Kumuhonua on Oʻahu, Olopana on Hawaiʻi, and Moikeha on Kauaʻi, as grandsons of Maweke. (Yardley)

When they arrived from Tahiti with their new system, their first cousins were already serving as High Chiefs – “Laʻakona, High Chief of ʻEwa; Nuakea, Queen Consort of Molokai; Mōʻī, kaula (prophet) of Molokai; and Hinakaimauliawa, High Chiefess of Koʻolau.” (Beckwith, Yardley)

Then, in the time of Columbus, the new Aliʻi-ai-moku were: Māʻilikūkahi on Oʻahu, Piʻilani on Maui, ʻUmi-a-Līloa on Hawaiʻi and Kukona on Kauaʻi.

ʻUmi-a-Līloa (ʻUmi) from Waipiʻo, son of Līloa, defeated Kona chief Ehunuikaimalino and united the island of Hawai‘i. He then moved his Royal Center from Waipi‘o to Kona.

At about the time of ʻUmi, a significant new form of agriculture was developed in Kona; he is credited with starting it. Today, archaeologists call the unique method of farming in this area the “Kona Field System.”

The Kona Field System was planted in long, narrow fields that ran across the contours, along the slopes of Mauna Loa and Hualālai. As rainfall increases rapidly as you go up the side of Hualālai, the long fields allowed farmers to plant different crops according to the rainfall gradients.

In lower elevations all the way to the shore, informal clearings, mounds and terraces were used to plant sweet potatoes; and on the forest fringe above the walled fields there were clearings, mounds and terraces which were primarily planted in bananas.

This intensive agricultural activity changed farming and agricultural production on the western side of Hawai’i Island; the Kona field system was quite large, extending from Kailua to south of Honaunau

In the lower reaches of the tillable land, at elevations about 500-feet to 1,000-feet above sea level, a grove of breadfruit half mile wide and 20 miles long grew. Sweet potatoes grew among the breadfruit. Above the breadfruit grove, at elevations where the rainfall reached 60-70 inches or more, were fields of dry land taro.

The Kona Field System was described as “the most monumental work of the ancient Hawaiians.” The challenge of farming in Kona is to produce a flourishing agricultural economy in an area subject to frequent droughts, with no lakes or streams for irrigation.

The field system was not the only contribution of ʻUmi.

The history of data processing in Hawaii covers almost five centuries, from the legendary census of King ʻUmi (c. 1500) to the present time.

It embraces at least five forms of technology: pre-contact manual methods, post-contact manual methods (including the abacus and slide rule,) the adding machine and desk calculator, punched-card equipment and the modern computer. (Schmitt)

No statistical record of pre-contact population still exists, unless you look at the legendary census of ʻUmi. ʻUmi’s census, taken at the beginning of the 16th century, was an early example of data processing.

For this census, each inhabitant of the Island of Hawaiʻi was instructed to come to a place called the “Plain of Numbering” to put a rock on the pile representing his own district. The result, still visible today, was a three-dimensional graphic portrayal of population size and distribution.

ʻUmi collected all the people of Hawaiʻi at a small plain between the cones on the inner side of Hualālai. Two small hills are said to have been the seats of the king and queen, with their retainers, while the census was being taken

Later all the people went down on the plain, where each deposited a stone, the strongest the largest, making huge stone-pile memorials around the heiau, one for each district and on the sides toward the districts. (Baker)

Here are some early accounts getting there. “… after a day’s travel they reached the site of the ancient temple … These ruins lie equally distant from three mountains, Mauna Kea, Mauna Loa and Hualālai. This temple is said to be built by ʻUmi ….” (Wilkes, 1841)

“Up the long slope of Hualālai we ascended to Kaʻalapuali, following the old Judd trail through fields of green cane, through grass lands, through primeval forests, over fallen monarchs, finally out on that semi-arid upland which lies between Hualālai and Mauna Loa. Here we turned up the slope of Hualālai, climbing through a forest cover of ʻōhiʻa lehua and sandalwood carpeted with golden-eyed daisies – another picture of Hawaii, never to be forgotten.”

“Farther up the Judd trail, we came to that unique “Plain of Numbering”, where King ʻUmi built his heiau over four centuries ago and called his people together from all the Island of Hawaiʻi. There is a romantic glamor hanging around those heaps of rocks which numbered the people who gathered at Ahu a ʻUmi that will remain as a fond memory throughout eternity.” (Thrum, 1924)

“… we unexpectedly fell upon an ancient temple of the Hawaiian gods, built in a dreary wilderness, far from the habitations of men. … (it) is a square, 100 feet on a side. Its walls, built of the fragments of ancient lava, were eight feet high, and four feet thick. … Around the principal structure, and at the distance of ten to twenty feet, there were eight pyramids, about twelve feet in diameter, and twelve to fifteen in height.” (Hiram Bingham, 1830)

The piles (pyramids, as Bingham called them) showed the relative size of the population of the districts. “Kona is the most populous of the six great divisions of Hawaiʻi.” (Kohala is next.) (Lots of information here from Baker, Schmitt and Thrum.)

The image shows Ahu a ʻUmi in 1890. In addition, I have added other related images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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March 27, 2013 by Peter T Young Leave a Comment

Waipi‘o, Hāmākua, Hawaiʻi

Waipi‘o (“curved water”) is one of several coastal valleys on the north part of the Hāmākua side of the Island of Hawaiʻi. A black sand beach three-quarters of a mile long fronts the valley, the longest on the Big Island.

The Waipiʻo Valley was once the Royal Center to many of the rulers on the Island of Hawaiʻi, including Pili lineage rulers – the ancestors of Kamehameha. Līloa and his son ʻUmi ruled from Waipiʻo. The Valley continued to play an important role as one of many royal residences until the era of Kamehameha. (UH DURP)

In the 1780s, warring factions were fighting for control. The island of Hawaiʻi was in internal struggle when one of the aliʻi nui, Kalaniʻōpuʻu, died. He passed his title to his son Kīwalaʻo and named his nephew, Kamehameha, keeper of the family war god, Kūkaʻilimoku.

Kīwalaʻo was later killed in battle, setting off a power struggle between Keōua, Keawemauhili and Kamehameha. The 1782 Battle of Mokuʻōhai gave Kamehameha control of the West and North sides of the island of Hawaiʻi.

It was off the coast of Waimanu, near Waipiʻo, that Kamehameha overpowered Kahekili, the Chief of Maui Nui and O’ahu, and his half-brother, Kāʻeokūlani of Kauaʻi (1791.)

This was the first naval battle in Hawaiian history – Kepuwahaulaula, – known as the Battle of the Red-Mouthed Guns (so named for the cannons and other western weapons;) from here, Kamehameha continued his conquest of the Islands.

Many significant sites on the Island of Hawaiʻi were located in Waipiʻo:

Honuaʻula Heiau – “… all the corpses of those slain in battle were offered up in the heiau of Honua‘ula in Waipi‘o … when ʻUmi-a-Līloa laid the victims on the altar in the heiau—the bodies of the fallen warriors and the chief, Hakau – the tongue of the god came down from heaven, without the body being seen. The tongue quivered downward to the altar, accompanied by thunder and lightning, and took away all the sacrifices.” (Kamakau)

Pakaʻalana Heiau – “The puʻuhonua of Pakaʻalana was 300-feet to the southwest of Honua‘ula Heiau …There are many references to this famous place…[Fornander notes:…the tabus of its [Waipi‘o] great heiau were the most sacred on Hawaii, and remained so until the destruction of the heiau and the spoliation of all the royal associations in the valley of Waipi‘o by Kāʻeokūlani, king of Kauai, and confederate of Kahekili, king of Maui, in the war upon Kamehameha I, in 1791 …” (Stokes)

Hokuwelowelo Heiau – “The heiau is a small pen near the edge of the sea cliff, overlooking the mouth of Waipi‘o valley….This heiau is said to have been “built by the gods” and was the place where the famous Kihapu was guarded until it was stolen by the thief-dog, Puapualenalena .” (Stokes)

Moaʻula Heiau – “The site is at the foot of the steep northwest cliff bounding Waipi‘o valley, 2,500 feet from the sea. According to local information, Moaʻula was built by Hākau but was not dedicated at the time of ‘Umi’s rebellion. After ʻUmi killed Hākau, he dedicated the heiau and used Hākau’s body for the first offering. (Stokes)

Fornander recounts that the great high chief ʻUmi “built large taro patches in Waipiʻo, and he tilled the soil in all places where he resided.” So it is readily apparent that the valley was intensively cultivated from long ago.

The valley floor was once the largest wetland kalo (taro) cultivation site on the Big Island and one of the largest in the Islands; but only a small portion of the land is still in production today.

Waipiʻo was a fertile and productive valley that could provide for many. Reportedly, as many as 10,000-people lived in Waipiʻo Valley during the times before the arrival of Captain Cook in 1778.

Kalo cultivation and poi production in traditional Hawaiian was the mainstay of the Hawaiian diet. In the later part of the 19th-century and early half of the 20th-century its commercial manufacture became an important economic activity for the residents of Waipi‘o Valley.

William Ellis in 1823 described valley walls that “were nearly perpendicular, yet they were mostly clothed with grass, and low straggling shrubs were here and there seen amidst the jutting rocks.” The valley floor he described as “one continued garden, cultivated with taro, bananas, sugar-cane, and other productions of the islands, all growing luxuriantly.”

Workers were seen carrying back “loads of sandal wood, which they had been cutting in the neighbouring mountains.” Isabella Bird, viewing the valley from the pali above in 1873, described “a fertile region perfectly level…watered by a winding stream, and bright with fishponds, meadow lands, kalo patches, orange and coffee groves, figs, breadfruit, and palms.”

Waipiʻo was the greatest wet-taro valley of Hawaiʻi and one of the largest planting areas in the entire group of islands. In 1870, the Chinese started rice farming in areas which were previously cultivated in taro. In 1902 Tuttle estimated 580 acres cultivated in rice and taro in Waipiʻo. Rice crop production came to an end in 1927 when it could no longer compete with the lower-cost California rice. (UH DURP)

By 1907, Waipiʻo Valley had four schools – one English, three Hawaiian. It had five stores, four restaurants, one hotel, a post office, a rice mill, nine poi factories, four pool halls and five churches. (UH DURP)

Tidal waves came in 1819 and 1946 destroying crops, destroying the fertility of the land with salt intrusion and in 1946, destroyed the people’s spirit. “The brutal 55-foot waves … came in at an angle, hitting the Waimanu side of the pali, deflecting up the flat and then circling down the Wailoa River in torrents” (UH DURP)

There is limited access (due to the steep and narrow roadway) into the valley. Warning signs at the top of the extremely steep and narrow Waipiʻo Valley access road restrict use to 4-WD vehicles in low range to keep a reduced speed and to save your vehicle’s brakes.

The image shows horseback riders heading down into Waipiʻo Valley in 1909 (the present access into the valley is near the ocean.) In addition, I have added other images in a folder of like name in the Photos section on my Facebook and Google+ pages.

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